Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaṭīkā

Ganthārambhakathāvaṇṇanā

Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi sammācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittakassa kammassa balānuppādanatthaṃ, antarā ca tassa asaṅkocanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati – ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha –

‘‘Pūjārahe pūjayato, buddhe yadi va sāvake’’tiādi (dha. pa. 1.195; apa. 1.10.1), tathā –

‘‘Ye bhikkhave buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (a. ni. 4.34; itivu. 90).

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa.

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

Tathā –

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11),

‘‘Araññe rukkhamūle vā…pe…

Bhayaṃ vā chambhitattaṃ vā,

Lomahaṃso na hessatī’’ti. (saṃ. ni. 
我将开始翻译。首先是第一句敬语：
礼敬彼世尊、应供、正等正觉者
随后是正文：
长部注释书
戒蕴品注释
著作开篇赞颂
在赞颂开篇，为了赞美应被赞美的法的根源与清净的证悟，为了在赞美诸法时引起智者的崇敬，为了让他们能够正确地学习、持守等，以成就一切利益与安乐。又或者，由于吉祥的缘故，作为一切行为的前行事业，因为智者应当正确行事，因为这能使后人追随正确的见解。又或者，赞颂三宝是为了生起应供奉者的供奉之福，是为了令自身已获得的业力增长，避免障碍，顺利完成注释。这正是作者在此所要阐明的目的。正如他将要说的："如此我心生净信……以彼威力"。
供奉应供奉者，无论是佛陀还是弟子，能够产生无量无边的福德智慧，能在世间生活中摧毁一切障碍与污秽，并阻止恐惧等灾难。如经中所说：
"供奉应供奉者，若佛陀或弟子"等，又如：
"诸比丘，信佛者处于最高境界。信仰最高者，其果报亦最高"等。
"称赞佛陀时，身心生欢喜；
此喜实为妙，胜过旃檀洲。
称赞法、称赞僧，照亮此大洲。"
又如：
"摩诃男，当圣弟子忆念如来之时，其心于彼时不为贪染，不为瞋染，不为痴染"等，
"或在林中树下，
遇有恐惧战栗，
毛发将不竖立。"
（注：本翻译尽可能保持原文的语言风格和意境，并遵循了您提出的翻译要求。）

1.249) ca

Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthattayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetappayojanaṃ sādhetīti. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ taṃmūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadaya’’ntiādi vuttaṃ.

Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati, apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati, vibādhatīti attho, paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā, attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ. Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi dukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇā visesena bhagavato cittassa cittapassaddhi viya sītībhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ.

Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti. Atha vā satipi mettāmuditānaṃ sātisaye hadayasītībhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato hadayasītalabhāvakāraṇaṃ vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkheyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniyatassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītībhāvassaññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.


我来直译这段巴利文经文：
于此，为了显示他想要礼敬的三宝具足殊胜功德，以"悲心清凉"等三偈颂说。因为具足殊胜功德才值得礼敬，对值得礼敬者作礼敬才能成就预期目的。其中，他想要解释的教说，不像律藏教说那样以悲心为主，也不像论藏教说那样以智慧为主，而是以悲心和智慧为主。因此，为了首先赞叹正等正觉者这两种品质，由于其他宝物都源于此，所以说"悲心清凉"等。
其中，"悲"是能够驱散、能够除去他人的痛苦之义。或者说，"悲"是当他人受苦时，能伤害和折磨具有悲心者之义，或说当他人受苦时能使善人心生震动和忧恼。又或者，"悲"是阻碍快乐，因为它以欲求除去他人痛苦为特相，由于不顾自身安乐，阻碍和遮蔽具悲心者的快乐。由悲心而清凉为悲心清凉，具有悲心清凉之心者为悲心清凉心者。其中，虽然慈心和喜心也因为具有利益他人、希望他人不失乐等性质，以及因为与嗔恚、不乐相违，以断除有情相续中的热恼而转起，而成为心清凉的原因，但悲心以除去痛苦的方式运作，以不能忍受他人受苦为味，成为不害，特别是如同世尊心的轻安一样，成为清凉因，所以说"悲心清凉"。或者应当理解为通过悲心也说明了慈心和喜心是心清凉的原因。
又或者，如同一切智智以无余遍及其境一样，成为不共智殊胜的因缘，达到殊胜的大悲状态的悲心，才是世尊殊胜心清凉的原因，所以说"悲心清凉"。又或者，虽然慈心和喜心也是殊胜的心清凉因缘，但因为它们也是一切佛陀功德殊胜的原因，所以说悲心是世尊心清凉的原因。因为一切佛陀功德都源于悲心。因为世尊以悲心力息灭轮回苦热恼，为了除去他人痛苦，在无数劫中毫不疲倦地圆满一切成佛法要，获得法主性，即使面对由有情和诸行带来的心苦因缘，其心清凉也丝毫不改变。在这层含义中，应当理解包含了世尊在三个阶位中的悲心。


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

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

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

Kiṃ pana kāraṇaṃ avijjāvigghāto yeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaniravasesakilesappahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātajotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti. Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā, saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbigghātavacanena sakalasaṃkilesagaṇasamugghāto vuttoyeva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti.

Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garuti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahato bhagavato upakāritaṃ dasseti. Na cettha padhānāpadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā – ‘‘sarājikāya parisāyā’’ti (apa. aṭṭha. 

我来直译这段巴利文：
"知"即是慧，意为以种种方式通达如实本性。慧即是光明，因为断除所知障，以种种方式照亮法的本性，特别是因断除习气而被破坏、被根除、被消除，被慧光消除即是慧光所消除。使人迷惑，或自身迷惑，或仅是迷惑性质即是痴，无明，由于遮蔽对象的本性，如同黑暗一般，故称为暗，其慧光已消除痴暗者即是慧光消除痴暗者。虽然所有漏尽者都以慧光破除无明黑暗，但如同信解者与见至者之间，以及声闻、独觉与正等正觉者之间那样，在断除习气方面存在差异，所以为赞叹世尊以殊胜方式断除无明而说"慧光消除痴暗"。
又或者，因为不须他人教导就能在自相续中永远去除无明黑暗，在此获得一切智性和诸力自在，并且以殊胜说法的威力使它在他相续中正确运作，所以世尊特别应当以去除痴暗而受到赞叹，因此说"慧光消除痴暗"。在这层含义中，应当理解"慧光"一词通过普通表述或省略方式，既包含世尊的证悟智慧也包含说法智慧。
又或者，因为世尊的智慧遍及所知边际，以能觉悟一切所知法本性的无碍智即慧光，驱散遮蔽一切所知法本性的痴暗，世尊消除痴暗是不共他人的，所以说"慧光消除痴暗"。这里应当理解无碍智在获得时就消除痴暗，因果关系上在自相续中消除痴暗。因为以誓愿圆满而断除习气即是"断除所知障"，而在他相续中，无碍智作为消除痴暗的因，称为"消除痴暗"。
为什么只取无明的破除作为以断除圆满而赞叹世尊的根据，而不是以殊胜无余断烦恼呢？因为说了断除无明，由于与之同一性质，就已经表明了断除一切烦恼群。因为没有任何烦恼不因无余断除无明而被断除。又或者，如同明是一切善法生起、一切不善法灭除和轮回运转的主要因素一样，无明也是主要因素，所以说破除无明就等于说断除一切烦恼群，因此说"慧光消除痴暗"。
人与天神为人天，与人天一起即是有人天，有人天即是有人天世间，是其尊师即是有人天世间尊师。这表明世尊不仅对天人，对其余众生也随其所应带来殊胜功德的利益。这里不应质疑主要与次要的问题。因为语言顺序与意义顺序是不同的。在这种复合词中，主要的也像次要的一样被说明，如"有王之众会"。

1.82). Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokassavasena attho gahetabbo. So hi lokiyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.

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

Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjana (dī. ni. 2.33; 3.198-200; ma. ni. 2.385, 386) paṭimaṇḍitarūpakāyatāyadutavilambita- khalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosarahitaṃ vilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti.

Atha vā sayambhuñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminipaṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti, na pacceti, na paccāgacchatīti sugatotiādinā nayena ayamattho vibhāvetabbo . Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasañhitaṃ vineyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato, da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.

Puññapāpakammehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā, tāhi sakalassāpi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha – ‘‘gativimutta’’nti. Etena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati, tenevāha –

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我来直译这段巴利文：
虽然此处世间依有情、行为、器世间分为三种，但因为意在表达尊重，且只有能够尊重者才相应，所以应当依有情世间来理解。因为它是造作善恶及其果报之处，所以称为"世间"。此处"不死"一词是指化生天神。
又或者，"世间"一词具有集合义，因为依集合而被了知、被施设。"与人一起"即是"有人"，"有人和不死"即是"有人天"，"他们的世间"即是"有人天世间"，应当如前面的方式理解。这里"不死"一词也包含清净天神，因为他们没有死亡，从究竟义来说是不死的。只取"人天"是依最胜说明的方式，如"天人师"。如是，以避免一切不利为先导，致力于实现无余利益安乐，以无上的修习圆满，对天人众生作究竟利益，具足无量无比威力功德殊胜，世尊是一切众生中最胜者，在无量世界中是无量众生的最上尊重处，因此说"有人天世间尊师"。
"善逝"是其行为善妙之义。因为世尊接近所化众生必定成就他们的利益安乐而善妙，如是，因具足相好庄严色身，远离迟缓、跌倒、拖拉、压迫、跳跃、弯曲、混乱等过失，如天鹅、公牛、象王、狮子王般优雅行进，身行与智行俱备广大清净的悲心、念心、精进等功德殊胜，从发愿直至大菩提都无过失而善妙。
又或者，以自觉智遍知一切世间，以遍知现观而正确到达、通达，故称"善逝"。如是，以断除现观断除、令至不生法性而正确到达、超越世间集，故称"善逝"。正确到达、证得灭谛涅槃，以作证现观，故称"善逝"。以修习现观正确到达、修习导向灭谛之道，故称"善逝"。以须陀洹道所断的烦恼，不再返回、不再还来、不再回来，故称"善逝"，应当以此方式来解释这个意思。又或者，到达、证得善妙之处即正等菩提或涅槃，故称"善逝"。又因为说真实、如理、有义、适时之法给所化众生，所以正确说话，故称"善逝"，以"ta"音替代"da"音。如是，以善妙行等为"善逝"，即是那善逝。
趣是依善恶业而趣生的去处，即特殊的生有。它们以地狱等分为五种，由于以证得圣道而使一切能趣有的业不能结生，所以世尊从五趣中善解脱、远离，因此说"离趣"。这表明世尊不属于任何趣，因此世尊被称为"天中天"，所以说：
"由此我能生天界，或为乾闼婆飞禽，
以此得成夜叉身，投生人道亦可得；
我的诸漏皆已尽，摧毁粉碎成无有。"<.Assistant>

4.36);

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

Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhākārehi bhagavato thomanā veditabbā – attahitasampattito, parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato, anupādisesanibbānappattito ca veditabbā. Parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanāto, viruddhesupi niccaṃ hitajjhāsayato, ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā ca attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammā gadanatthena sugata-saddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugata-saddena tividhāpi attahitasampatti, avasiṭṭhena, ‘‘paññāpajjotavihatamohatama’’nti etena ca sabbāpi attahitasampattiparahitapaṭipatti pakāsitā hotīti.

Atha vā tīhākārehi bhagavato thomanā veditabbā – hetuto, phalato, upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena nidassitā. Phalaṃ catubbidhaṃ – ñāṇasampadā, pahānasampadā, ānubhāvasampadā, rūpakāyasampadā cāti. Tāsu ñāṇappahānasampadā dutiyapadena saccappaṭivedhatthena ca sugata-saddena pakāsitā honti. Ānubhāvasampadā tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugata-saddena, lakkhaṇānubyañjanapāripūriyā (dī. ni. 2.33; 3.198-200; ma. ni. 

我来直译这段巴利文：
因为导致各种趣的业和烦恼在菩提树下以最上道完全断除，所以世尊不属于任何趣，世尊永远完全解脱于一切有、生、趣、识住、有情居、有情类，那就是离趣。"礼敬"即是我顶礼，或赞叹之义。
又或者，"离趣"是以证入无余依涅槃界而赞叹世尊。这里应当了解以两种方式赞叹世尊：从自利圆满和利他实践。其中，自利圆满应从获得无碍智、永远断除一切烦恼及习气、证得无余依涅槃来了解。利他实践是从以不顾及利养恭敬等之心说能出离一切苦的法、对违逆者也常怀利益之心、等待智慧成熟时机来了解。这里的利他实践从意乐和加行两方面，自利圆满从三方面来显示。如何显示？以"悲心清凉"显示意乐上的利他实践，以善逝一词中正确说话的意义显示加行上的利他实践，以"慧光消除痴暗、离趣"和善逝一词中通达四谛的意义显示三种自利圆满，以其余和"慧光消除痴暗"显示一切自利圆满和利他实践。
又或者，应当了解从三方面赞叹世尊：从因、果和利益。其中，因是大悲，以第一词显示。果有四种：智慧圆满、断除圆满、威力圆满和色身圆满。其中，智慧和断除圆满以第二词和善逝一词中通达真理的意义来显示。威力圆满以第三词显示，色身圆满以善逝一词中前述身行善妙的意义和相好圆满来显示。

2.385-386) vinā tadabhāvato. Upakāro antaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā, so sammā gadanatthena sugata-saddena pakāsito hotīti veditabbaṃ.

Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccatīti. Sammā gadanatthena sugata-saddena sammāsambodhiyā paṭipattiṃ dasseti, līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyoga- sassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugata-saddassa. Itarehi sammāsambodhiyā padhānāppadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañcettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitappaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena attahitāya paṭipannādīsu (pu. pa. 24, 173) catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.

Ettha ca karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāggahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāggahaṇena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti, lokavohāravisayattā karuṇāya, paññāggahaṇena samaññāyānavidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catuppaṭisambhidāñāṇaṃ, catuvessārajjañāṇaṃ. Karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu (ma. ni. 1.151) akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, (dī. ni. aṭṭha. 3.305; vibha. mūla. ṭī. ganthārambhavaṇṇanāya) catucattārīsa ñāṇavatthūni, (saṃ. ni. 2.34) sattasattati ñāṇavatthūnīti (saṃ. ni. 

我来直译这段巴利文：
由于不存在那个，所以无需说明。通过在内外间隔开，以三乘道的方式说示解脱法，这应当以正确说话的意义通过善逝一词来了解。
在此，"悲心清凉"显示了正等菩提的根本。因为世尊以大悲心激发，为了从轮回泥潭中拯救有情而发愿，逐渐圆满波罗蜜，获得无上正等菩提，所以悲心是正等菩提的根本。"慧光消除痴暗"显示正等菩提。因为无碍智是道智的根据，道智是无碍智的根据，所以称为"正等菩提"。以善逝一词中正确说话的意义显示正等菩提的实践，因为善逝一词显示了由悲慧所把握的中道实践，远离沉寂、掉举、固着、懈怠、乐于安逸、苦行、常见、断见等二边。以其余部分显示正等菩提的主要和非主要目的。在此，从轮回大洪流中度脱有情是主要目的，其他是非主要目的。以主要目的显示利他实践，以非主要目的显示自利圆满，以此二者在自利圆满者等四种补特伽罗中显示世尊是第四补特伽罗，并显示其为无上供养处、最上可赞叹、自身礼敬的境界。
在此，以"悲"字显示世尊具有世间的广大法性的共同功德，以"慧"字显示一切智智的根据和道智。通过这两者的意义已在"有人天世间尊师"等处得到阐明。以"悲"字显示无染的亲近，以"慧"字显示远离。如是，以"悲"字显示世尊符合世间共称的行为，因为悲在世间语言范围内，以"慧"字显示超越名言。因为未了知诸法本性，所以超越名言，执著有情等。如是，以"悲"字显示大悲三摩地住，以"慧"字显示三时不断的智、四谛智、四分别智、四无畏智。因为"悲"字已摄受大悲三摩地智，所以其余共同的智慧：六神通、八众不动智、十力、十四佛智、十六智行、十八佛法、四十四智处、七十七智处。<.Assistant>

2.34) evamādīnaṃ anekesaṃ paññāppabhedānaṃ vasena ñāṇacāraṃ dasseti.

Tathā karuṇāggahaṇena caraṇasampattiṃ, paññāggahaṇena vijjāsampattiṃ. Karuṇāggahaṇena sattādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakāribhāvo, paññāggahaṇena kataññutā . Tathā karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena paresaṃ tāraṇaṃ, paññāggahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti. Sabbesañca buddhaguṇānaṃ karuṇā ādi, tannidānabhāvato. Paññā pariyosānaṃ, tato uttarikaraṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāggahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ, tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānamādi, samādhi majjhe, paññā pariyosānanti. Evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti, nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ. Aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; dī. ni. aṭṭha. 3.141; ma. ni. aṭṭha. 3.425, udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathāyaṃ, pakiṇṇakakathāyaṃ; apa. aṭṭha. 2.6.20);

Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ bhante’’ti (dī. ni. 2.145) paṭikkhipitvā, ‘‘api ca me bhante dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.

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

Tattha buddha-saddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. 95-97; paṭi. ma. 

我来直译这段巴利文：
通过这些等等的许多慧的分类，显示智的运用。
如是，以"悲"字显示行为圆满，以"慧"字显示明的圆满。以"悲"字显示以有情为主，以"慧"字显示以法为主。以"悲"字显示是世间的依怙，以"慧"字显示是自己的依怙。如是，以"悲"字显示先行者的地位，以"慧"字显示知恩。如是，以"悲"字显示不害他，以"慧"字显示不害己。以"悲"字显示成就作佛之法，以"慧"字显示成就佛果。如是，以"悲"字显示度他，以"慧"字显示度己。如是，以"悲"字显示对一切有情的摄受之心，以"慧"字显示对一切法的离欲之心。悲是一切佛功德之始，因为它是其因。慧是其终，因为再无可做。如是通过显示始终，显示了一切佛功德。如是，以"悲"字显示以戒蕴为首的定蕴。因为戒以悲为因，由此远离杀生等，且与三禅相应。以"慧"字显示慧蕴。戒是一切佛功德之始，定在其中，慧为其终。如是也通过显示始中终的善，显示了一切佛功德，因为已依理显示。这就是显示一切佛功德的方法，即是依理理解。否则谁能够一一详尽地显示世尊的功德呢？因此说：
"即使佛陀赞叹佛陀，
若说一劫不说余事；
虽经长久劫已尽，
如来功德不能尽。"
因此，当被问及确定佛功德时，尊者舍利弗也否定说："不是这样，世尊"，而说："但是，世尊，我知道法的类比。"
如是简要地以一切知的功德赞叹世尊后，现在为了赞叹正法而说"佛陀"等。其中，"佛陀"是能作者的指示，"佛性"是所作的指示，"修习"、"证悟"是先时动作的指示，"彼"是不确定的所作指示，"证得"是后时动作的指示，"礼敬"是动作的指示，"彼"是限定，"法"是礼敬动作的所作指示，"离垢"、"无上"是其形容词。
其中，首先佛陀一词以"证悟诸谛故为佛陀，令众生觉悟故为佛陀"等方式。<.Assistant>

1.162) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho, jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho, yathā ‘‘dikkhito na dadātī’’ti, atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyya guṇagaṇādhāro khandhasantāno buddho. Yathāha –

‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. 95-97; paṭi. ma. 

我来直译这段巴利文：
应当以义释的方式理解其义。又或者，因为永远断除了带有习气的无知睡眠，或因为觉悟开展，所以称为佛陀，依觉醒和开展之义。又或者，因为没有任何所知法未被觉悟，无需以所知差别作为受词，不需要作词的愿望，仅以理解义获得作者指示，所以称为佛陀，如"受戒者不施与"。从意义上说，由波罗蜜所成熟，以自觉智连同习气完全断除、摧毁一切烦恼，具足大悲、一切智智等无量功德群的蕴相续即是佛陀。如所说：
"佛陀即是世尊，自觉者，无师，对于前未闻法自证诸谛，于此获得一切智性，于诸力得自在。"

1.162).

Api-saddo sambhāvane, tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇe dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā, vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho, etassa ‘‘buddhabhāva’’nti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato ca, saṃsārato ca apatamāne katvā dhārayatīti dhammo.

Ayañhettha saṅkhepattho – evaṃ vividhaguṇasamannāgato buddhopi bhagavā yaṃ ariyasaṅkhātaṃ dhammaṃ bhāvetvā, phalanibbānasaṅkhātaṃ pana sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassāpi tappakāsanattā idha saṅgaho daṭṭhabbo. Atha vā ‘‘abhidhammanayasamuddaṃ bhāvetvā adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassāpi sacchikiriyāsammasanapariyāyo labbhatīti sopi idha vutto yevāti daṭṭhabbo. Tathā ‘‘yaṃ dhammaṃ bhāvetvā, sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhamma-saddena saṅgahitāti veditabbā. Tāpi hi vigatapaṭipakkhatāya vigatamalā, anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkheyyāni sakkaccaṃ nirantaraṃ niravasesaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasībhāvo, acchariyācinteyyamahānubhāvo, adhisīlaadhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.

Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘sacchikatvā’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Purimena vā vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi.


我来直译这段巴利文：
"api"一词表示推崇，以此表明对将要说的法的殊胜功德的推崇:"具足如是功德殊胜的世尊"。"佛性"即正等菩提。"修习"即生起、增长。"证悟"即现见。"证得"即到达，获得之义，这与"佛性"相连。"离垢"即远离垢染，无过失之义。"礼敬"即我顶礼，或赞叹。"无上"即无有更上，出世间之义。"法"即如所教导那样修习，使不堕恶趣和轮回而加持，故称为法。
这里的简要意思是：如是具足种种功德的佛陀世尊，修习称为圣的法，证悟称为果和涅槃的法而证得无上正等菩提，我礼敬这作为诸佛成佛因的、远离一切过失垢染的、因无有更上而无上的证悟正法。因为显示教法，所以也应当理解包含教法。又或者，因为注释中说"修习通达阿毗达摩理趣海，思维三藏"，所以证悟、思维的用语也适用于教法，应当理解这里也说到了教法。如是，因为说"修习、证悟彼法"，所以应当了解这里的法字也包含作为成佛之法的诸波罗蜜和之前的增上戒学等。因为它们也因远离对治而离垢，因不共他而无上。如是，为众生出离一切轮回苦而发大愿，具有以大悲坚忍为特质的心意，以智慧殊胜清净的布施、调御、自制等最上诸法，在超过十万劫的四阿僧祇劫中，以恭敬、相续、无余的修习和现证，于业等获得自在，具有不可思议的大威力，达到增上戒心的最上波罗蜜的世尊，以二十四万亿种方式运用大金刚智于缘起，证得无上正等菩提。
这里，以"修习"赞叹法的明圆满，以"证悟"赞叹解脱圆满。如是，以前者赞叹禅那圆满，以后者赞叹解脱圆满。或以前者赞叹定圆满，以后者赞叹等至圆满。又或者，以前者赞叹尽智性，以后者赞叹无生智性。或以前者赞叹如电性，以后者赞叹如金刚性。或以前者赞叹离欲圆满，以后者赞叹灭圆满。如是，以前者赞叹出离性，以后者赞叹出世性。或以前者赞叹因性，以后者赞叹无为性。或以前者赞叹见性，以后者赞叹远离性。或以前者赞叹增上性，以后者赞叹不死性。又或者，以"修习某法而证得佛性"赞叹法的善说性，以"证悟"赞叹现见性。如是，以前者赞叹无时性，以后者赞叹来见性。或以前者赞叹引导性，以后者赞叹各自证知性。


‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena pabhāvasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo . Bhāvanāguṇena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi taduttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti, ‘‘sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.

Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā, idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso, tassa ‘‘puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso, tena kilesappahānameva bhagavato orasaputtabhāvakāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso, tena ca satipi tesaṃ sattavisesabhāvena anekasatasahassasaṅkhyabhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti, maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghātabhāvaniddeso, tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti, diṭṭhisīlasāmaññena saṃhatabhāvato. Tattha urasi bhavā jātā, saṃvaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitusantakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa savanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa, ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā, okkantā ca ariyasāvakā bhagavato urovāyāmajanitābhijātatāya nippariyāyena ‘‘orasaputtā’’ti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā bhagavato ‘‘dhammadesanā’’ icceva vuccati, taṃmūlakattā, lakkhaṇādivisesābhāvato ca.

Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro , māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha – ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘māramārasenamathanāna’nti vattabbe ‘‘mārasenamathanāna’’nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassāpi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha – ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438; mahāni. 28, 68; cūḷani. 47). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā, vihatā, viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.


我来直译这段巴利文：
"离垢"表示通过显示无染污性，展示法的清净。"无上"表示显示没有比其更殊胜的存在的广大圆满。或者，以前者显示法的舍离圆满，以后者显示法的光大圆满。因为修习，法应当与离垢性相应。因为修习的功德能断除过失。因为要证悟，应当与无上性相应。因为从证悟生起，没有更高可做，不共他故无上。如是，与"修习"俱的是先前的戒等学处，显示有学的戒定慧蕴；与"证悟"俱的是无为界，显示无学的戒定慧蕴。
如是简略地以一切法功德赞叹正法后，现在为了赞叹圣众而说"善逝的"等。其中，"善逝的"是连接指示，与"儿子们"相连。"亲生的"是儿子的形容词。"摧毁魔军"是亲生儿子之故的原因指示，以此表明世尊摧毁烦恼正是成为亲生儿子的原因。"八"是数量限定指示，表明尽管他们以特殊有情的身份有无数百千数量，但不超过这个数量限定，不超过道、果、住的数量。"聚集"是总聚指示。"圣众"是功德殊胜的群体集合指示，表明即便圣者个人不在，以见、戒的共同性而成为圣众。
其中，生于胸中，长养于胸，亲生。如同有情的亲生儿子因自己出生而特别享有父亲的遗产，这些圣者因为出生于正等觉者的尽头的圣生，特别享有世尊的解脱之乐和圣法珍宝。或者，因为世尊的说法威力，踏入圣地，进入圣者，由世尊胸中的精进生出，无条件称为"亲生子"。即使由声闻传播的法，也仍称为世尊的"说法"，因为以其为根本，且特征无异。
尽管在圣者声闻证得圣道之时，世尊如同魔子魔军阻碍，但并非完全使其退转，因为当有阻碍他们的原因被扰乱时，那些魔军也被扰乱。因此说"摧毁魔军"。在这一意义上，本应说"魔和魔军摧毁"，但作了部分同一替换，应当这样理解。或者，如同蕴、行魔，魔子魔军在摧毁功德时也成为同伴，烦恼力群体称为"军"。如经中说："欲为第一军"等。该军以一百五十分支，或无量分支的烦恼军，被念、法、精进、止等功德的部分攻击，被扰乱、摧毁、击溃，即圣者。以此表明他们是世尊的同类子。


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

Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ, sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ, maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti, sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ, ‘‘mārasenamathanāna’’nti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ, ‘‘aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ, ‘‘ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāsiddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammā paṭipannā māraṃ, māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti, puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānamādi, sapubbabhāgappaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti.

Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṅkittanamukhena ratanattayassa paṇāmaṃ katvā, idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjantassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –

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

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50);

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti. Vandanāva vandanāmayaṃ, yathā ‘‘dānamayaṃ, sīlamaya’’nti (dī. ni. 

我来直译这段巴利文：
根据语源学的解释，因远离烦恼，不行非道，而行正道，故称圣者。又或者，因为应当被天界等世间亲近为"归依"，亲近者能达成其目的，故称圣者。圣者的僧团即圣僧，或者说既是圣又是僧团即圣僧，这圣僧。应当理解，因为在世尊之后，佛法二宝的证得也依赖于僧宝，所以为了显示这圣僧的大利益，在这里说"头面礼敬"。
这里，以"善逝的亲生子"显示圣僧的来源圆满，以"摧毁魔军"显示断除圆满，因为显示断除一切染污。以"八辈之聚"显示智慧圆满，因为显示住于道果。以"圣僧"显示来源圆满，因为显示是一切僧团中最上。又或者，"善逝的亲生子"显示圣僧清净所依，"摧毁魔军"显示正直如理行道，"八辈之聚"显示应供养等性质，"圣僧"显示无上福田性质。如是，以"善逝的亲生子"显示圣僧具有出世间归依。因为以出世间归依，他们成为世尊的亲生子。以"摧毁魔军"显示以发愿圆满成就的前行正行。因为已发愿而正行者能战胜魔和魔众。以"八辈之聚"显示已除对治的有学无学法，因为依人显示道果法。以"圣僧"显示最上应供养性。归依是声闻一切功德之始，有前行道的有学戒蕴等在中间，无学戒蕴等在最后，如是从始中终的善略说显示了一切圣僧功德。
如是以三颂简略地通过称颂一切功德礼敬三宝后，现在为了将这恭敬转向如所欲的目的而说"如是我"等。其中，因能生喜故称为宝，即佛法僧。因为如实思维"如是世尊"等功德时，生起能导至不死证得的不少喜悦。如所说：
"大名，在圣弟子忆念如来时，他的心不为贪所缠，不为嗔所缠，不为痴所缠，他的心在那时对如来是正直的。大名，心正直的圣弟子获得义受用，获得法受用，获得与法相应的喜悦，喜悦者生起欢喜"等。
或者说珍重等是宝的意义。如说：
"珍重且价值大，无比难得见；
非下士所用，故称为宝物。"
珍重等性质唯在佛等中独特获得。礼敬即礼敬性，如"布施性、持戒性"。

3.305; itivu. 60; netti. 34). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhavaphalanibbattanato puññaṃ, attano santānaṃ puṇātīti vā. Suvihatantarāyoti suṭṭhu vihatantarāyo, etena attano pasādasampattiyā, rattanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā, tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.

Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā, idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘dīghassā’’tiādi vuttaṃ. Tattha dīghasuttaṅkitassāti dīghappamāṇasuttalakkhitassa, etena ‘‘dīgho’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca suttāniyeva āgamo, kassa pana suttehi aṅkananti? Saccametaṃ paramatthato, suttāni pana upādāyapaññatto āgamo. Yathā hi atthabyañjanasamudāye ‘‘sutta’’nti vohāro, evaṃ suttasamudāye ‘‘āgamo’’ti vohāro. Paṭiccasamuppādādinipuṇatthasabbhāvato nipuṇassa. Āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, āgamo ca so varo cāti āgamavaro, āgamasammatehi vā varoti āgamavaro, tassa. Buddhānaṃ anubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāvasena, guṇasaṃvaṇṇanāvasena ca saṃvaṇṇitassa. Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi tiṇṇampi piṭakānaṃ atthavaṇṇanākkamo bhāsito, yā ‘‘pakiṇṇakadesanā’’ti vuccati, tato saṅgāyanādivasena sāvakehīti ācariyā vadanti.

Saddhāvahaguṇassāti buddhādīsu pasādāvahasampattikassa. Ayañhi āgamo brahmajālādīsu (dī. ni. 1.5-7, 26-28) sīladiṭṭhādīnaṃ anavasesaniddesādivasena, mahāpadānādīsu (dī. ni. 2.3-5) purimabuddhānampi guṇaniddesādivasena, pāthikasuttādīsu (dī. ni. 3.3,4) titthiye nimadditvā appaṭivattiyasīhanāda nadanādivasena, anuttariyasuttādīsu (a. ni. 6.8) ca visesato buddhaguṇavibhāvanena ratanattaye sātisayappasādaṃ āvahati. Saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yā taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi papañcasūdanīsāratthappakāsinīmanorathapūraṇīsu aṭṭhasālinīādīsu ca yathākkamaṃ ‘‘paravādamathanassa ñāṇappabhedajananassa dhammakathikapuṅgavānaṃ vicittappaṭibhānajananassa tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā.

Attho kathīyati etāyāti atthakathā, sā eva aṭṭhakathā, ttha-kārassa ṭṭha-kāraṃ katvā, yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 

我来直译这段巴利文：
此中礼敬是以身语意对三宝功德的倾向或赞叹。因生起可尊敬的果报故称福德，或因净化自己的相续故称福德。善除障碍即很好地除去障碍，以此显示由于自己的信心圆满和三宝的福田圆满，该福德能够消除意义阐明的妨碍灾难。"成为"是先前动作，与"我将阐明义"相连。"其"即对三宝的礼敬性福德，"威力"即力量。
如是显示礼敬三宝的目的后，现在为了显示想要注释的法的意义，首先以功德赞叹的方式引入而说"长"等。其中"以长经标记"即以长量经为特征，以此显示"长"这名称随顺此部的意义。然而，经不就是部吗？为何要用经来标记呢？从胜义说确实如此，但是部是依经而施设。如同对义文集合称为"经"，对经集合称为"部"。因有缘起等甚深义故称为"精妙"。来到此处，由此处，或从此处获得自利他利等，故称为"部"，既是部又是殊胜即是殊胜部，或为部所认可的殊胜即是殊胜部。佛陀的随觉者即随觉佛者，即随佛证悟诸谛的上首弟子等圣者。由他们以义的注释方式和功德的注释方式注释。或者应当解释为佛陀和随觉者即随觉佛者。因为三藏的义释方式是由正等觉者所说，称为"杂说"，之后由声闻通过结集等方式传承，诸师如是说。
"能生信功德"即能在佛等处生起信心圆满。因为此部在《梵网经》等中以戒见等的无余说示等方式，在《大本经》等中以前佛的功德说示等方式，在《波梯经》等中以降伏外道而作不可反驳狮子吼等方式，在《无上经》等中以特别显示佛功德的方式，带来对三宝的殊胜信心。这是阿阇黎在注释中的习惯，即在各注释开头以称颂所注释法的殊胜功德来赞叹。如是在《破除疑障疏》、《显扬心义疏》、《满足所欲疏》、《法聚论注》等中，分别以"破斥他论、生起智慧差别、最上说法者、生起种种辩才、以深智洞察、不断以种种理趣精妙的阿毗达摩"等方式赞叹。
以此说明义故称义释，即注释，将"ttha"字变成"ṭṭha"字，如"苦的逼迫义"。

2.8). Ādito tiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā, jhānādīsu pañcavidhavasitāsabbhāvato ca vasino, therā mahākassapādayo. Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu, iminā attano saṃvaṇṇanāya āgamanasuddhiṃ dasseti.

Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tenassa mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha – ‘‘dīpavāsīnamatthāyā’’ti. Tattha dīpavāsīnanti jambudīpavāsīnaṃ. Dīpavāsīnanti vā sīhaḷadīpavāsīnaṃ atthāya sīhaḷabhāsāya ṭhapitāti yojanā.

Apanetvānāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitānaṃ manaṃ ramayatīti. Tenevāha – ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷibhāsāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.

Samayaṃ avilomentoti siddhantaṃ avirodhento, etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsiyissanti. Theravaṃsapadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā, mahākassapādayo. Tehi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsapadīpā, mahāvihāravāsino therā, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedakathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā, etena mahākassapāditheraparamparābhato, tatoyeva ca aviparīto saṇhasukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.

Sujanassa cāti ca-saddo sampiṇḍanattho, tena na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcāti dasseti, tena ca tambapaṇṇidīpavāsīnampi atthāyāti ayamattho siddho hoti, uggahaṇādisukaratāya tesampi bahupakārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ , cirakālaṭṭhitiyāti attho. Idañhi atthappakāsanaṃ aviparītabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā saṃvattati. Vuttañhetaṃ bhagavatā –

‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhattañca padabyañjanaṃ, attho ca sunīto’’ti (a. ni. 

我来直译这段巴利文：
始即在第一次结集时。具足六神通、最上心自在，具有禅定等五种自在性故称自在者，即摩诃迦叶等长老。以他们五百人。"彼"即彼注释。"结集"即在应当阐明意义处说"此是彼义，此是彼义"而集合。后来在第二、第三次结集时由耶舍长老等再次结集，以此显示自己注释的传承清净。
因取狮子故称狮子，即狮子王子。应知锡兰(斯里兰卡)剎帝利和锡兰岛因属于其血统、作为其居所而称为狮子。"带来"即从阎浮提(印度)带来。"其后"即后来。因为后来为了不混淆而用僧伽罗语立注释。因此其根本注释不是普遍共通的，这表明此义释定当作出。因此说"为诸岛住者"。其中"诸岛住者"即阎浮提住者。或者解释为为了锡兰岛住者而用僧伽罗语建立。
"除去"即除去如外皮的僧伽罗语。"从彼"即从注释。"我"指示自己。"悦意语"即摩揭陀语。因为它是自然语言，能令智者欢喜。因此说"随顺圣典的方式"，意为随顺圣典进程，依从圣典语言。"离过"即无非自然语言等。
"不违背传统"即不违背定说，以此说明无义理过失。因为不相违故，此处也将阐明长老说。"长老传灯"，因具足坚固戒蕴等故称长老，即摩诃迦叶等。他们传来的师承传统称为长老传，属于此传统且具足教证，以慧灯照亮故称长老传灯，即大寺住的诸长老。以种种方式决定故称抉择，即在难解处以破除疑难方式进行的断疑说。善巧精微抉择为其特质故称善巧抉择。或者说抉择即是决定，即如所说境界的智。善巧聪慧抉择为其特质故称善巧抉择，以此显示从摩诃迦叶等长老相承而来，因此是大寺住者无倒细微的抉择，故为权威。
"及善人"中"及"字是总括义，以此显示不仅为阎浮提住者，也为令善人欢喜，因此为锡兰岛住者之义也成就，因为易于学习等对他们也有大利益。"为久住"即为久时安住之义。因为此义释是无倒文词善安立和义理善理趣的方便，故能令正法久住。世尊说此：
"比丘们，这两法能令正法久住、不忘失、不灭没。哪两法？善安立的文词和善引导的意义。"

2.21).

Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sīlakathā’’tiādi vuttaṃ. Tenevāha – ‘‘na taṃ idha vicārayissāmī’’ti. Atha vā yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo ca gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’ tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlavitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo (visuddhi. 1.22; theragā. aṭṭha. 

我来直译这段巴利文：
想要作义释时,为了避免其广大而说"戒论"等。因此说"此处不详述"。或者说想要作注释时,作为其一部分的清净道论也应当采纳,所以为说法者作指导而以列举方式显示在那里所论述的法,以"戒论"等。其中"戒论"即关于行持、禁止等的详细戒论。"头陀法"即乞食等支。

2.845, 849) terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhatiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasībhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni , samāpattiyo phalasamāpattinirodhasamāpattiyo.

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

Paccayadhammānaṃ hetādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana ghanavinibbhogassa sudukkaratāya saṇhasukhumā, nikāyantaraladdhisaṅkararahitā, ekattanayādisahitā ca tattha vicāritāti āha – ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avissajjetvāva vicāritattā avimuttatanti maggā.

Itipana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāyaṃ. Na vicārayissāmi, punaruttibhāvatoti adhippāyo.

Idāni tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhebhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti yevāti katvā vuttaṃ.

Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti sumaṅgalavilāsiniyā. Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā atthappakāsanassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya, sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassā’’ti etena payojanaṃ, avasiṭṭhena karaṇappakāraṃ. Sīlakathādīnaṃ avicāraṇampi hi idha karaṇappakāro evāti.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva vaggasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha dīghāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘dīghassa āgamavarassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane. Yassa atthaṃ pakāsayissāmīti paṭiññātaṃ, so dīghāgamo nāma vaggasuttavasena evaṃ vibhāgoti attho. Atha vā tatthāti ‘‘dīghāgamanissitamattha’’nti etasmiṃ vacane. Yo dīghāgamo vutto, so vaggādivasena edisoti attho. Attano saṃvaṇṇanāya paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvadassanatthaṃ ‘‘tassa vaggesu…pe… vuttaṃ nidānamādī’’ti āha. Kasmā pana catūsu āgamesu dīghāgamo paṭhamaṃ saṅgīto, tattha ca sīlakkhandhavaggo ādito nikkhitto, tasmiñca brahmajālanti? Nāyamanuyogo katthacipi na pavattati, api ca saddhāvahaguṇato dīghanikāyo paṭhamaṃ saṅgīto. Saddhā hi kusaladhammānaṃ bījaṃ. Yathāha – ‘‘saddhā bījaṃ tapo vuṭṭhī’’ti, (saṃ. ni. 

我来直译这段巴利文：
十三种除遣烦恼的法。圣典中的修习处共三十八种，注释中有两种，是无余的业修习的进行处。"具修行方式"即包含贪行等的本性和方式。四禅是色界四禅，四无色定是无色定。或者说八种已得的禅，通过入定自在而得的定。或者说禅是色无色界禅，定是果定和灭定。
分为世间和出世间的六神通，包括所有神通。如《智分别》等处所说的方式，以一种等方式集合、总结的决定，即智慧集合决定。
诸缘法中，以因等为诸缘起法的因缘等方式即缘起方式，其说明即缘起方式说，即缘起说。因为细致分析极其困难，故极为精细，无杂乱于其他部派见解，具有一性等方式而在彼处论究，故说"极为清净精微的方式"。未放弃《分别智》等处的方式而论究，故称不舍离道。
"如是一切"中"如是"字是总结，"一切"是意义。"此处"即此注释。不详论，避免重复是意图。
现在确定不详论的唯一原因，说"在中间立足清净道论"等。在"立足中间"中，以示中间性，特别是四部的共通注释是清净道论，非如《善吉祥光》等特殊注释。"特别"是说清净道论对于律藏阿毗达摩也适当作义释。
"如是"即如此。"彼亦"即清净道论。"以此"即《善吉祥光》。在此处以"带来锡兰岛"等显示义释的征兆，以"为岛住者利益，为善人欢喜，为法久住"显示目的，其余显示作法方式。不论述戒论等也是作法方式。
造论开篇注释毕。
序言注释
分别者的本性阐明唯通过分别显示，首先以章句方式显示分别，说"彼处长部名"等。其中"彼处"即"我将阐明长部殊胜部的义"所说处。"我将阐明其义"已承诺，长部即以章句方式如是分别。或者"彼处"即"依长部义"此语。所说的长部以章等方式如此。为显示自己注释在第一大结集时按次第安立的情况，说"彼在章中说序言等"。为何在四部中长部首先结集，且在彼处首先安立戒蕴章，在彼处首先《梵网经》？此问题无处成立。然而因为能生信的功德，长部首先结集。信实是善法的种子。如所说："信为种，精进为雨"。<.Assistant>

1.197; su. ni. 77) saddhāvahaguṇatā cassa dassitāyeva. Kiñca katipayasuttasaṅgahato, appaparimāṇato ca gahaṇadhāraṇādisukhato. Tathāhesa catuttiṃsasuttasaṅgaho catusaṭṭhibhāṇavāraparimāṇo ca. Sīlakathābāhullato pana sīlakkhandhavaggo paṭhamaṃ nikkhitto. Sīlañhi sāsanassa ādi, sīlapatiṭṭhānattā sabbaguṇānaṃ. Tenevāha – ‘‘tasmā tiha, tvaṃ bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddha’’ntiādi (saṃ. ni. 5.395). Etena cassa vaggassa anvatthasaññatā vuttā hoti. Diṭṭhiviniveṭhanakathābhāvato pana suttantapiṭakassa niravasesadiṭṭhivibhajanaṃ brahmajālaṃ paṭhamaṃ nikkhittanti daṭṭhabbaṃ. Tepiṭake hi buddhavacane brahmajālasadisaṃ diṭṭhigatāni niggumbaṃ nijjaṭaṃ katvā vibhattasuttaṃ natthīti.

Paṭhamamahāsaṅgītikathāvaṇṇanā

Yassā paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, taṃ, tassā ca tantiāruḷhāya idha vacane kāraṇaṃ dassento ‘‘paṭhamamahāsaṅgīti…pe… veditabbā’’ti āha. Tattha yathāpaccayaṃ tattha tattha desitattā , paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu, antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ saṅgahitaṃ hoti. Mahāvisayattā, pūjanīyattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattikālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. Nidānanti ca desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu ‘‘buddho bodheyya’’nti (bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā; cariyā. uddhānagāthāvaṇṇanā) paṭiññāya anulomato veneyyānaṃ maggaphalappattīnaṃ hetubhūtā kiriyā nippariyāyena buddhakiccanti āha – ‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha saddhindriyādidhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha –

‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2, 39, 41).

‘‘Katabuddhakicce’’ti etena buddhakattabbassa kassacipi asesitabhāvaṃ dasseti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā honti, yato sāvakabhāsitaṃ suttaṃ ‘‘buddhavacana’’nti vuccati, sāvakavineyyā ca na tāva vinītāti? Nāyaṃ doso tesaṃ vinayanupāyassa sāvakesu ṭhapitattā. Tenevāha –

‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā…pe… uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessa’’ntiādi (dī. ni. 2.168; saṃ. ni. 

我来直译这段巴利文：
已显示其能生信的功德。而且因为摄收若干经,因为分量少而易于把持记忆等。如此,它摄收三十四经,分量为六十四唱诵。因为多说戒论,故戒蕴品首先安立。因为戒是教法之始,是一切功德之基。因此说:"因此,比丘,你应首先清净善法。善法之始是什么?即清净戒"等。以此说明此品名称的如实性。因为是关于解开见的讨论,应当理解经藏的无余见分别《梵网经》首先安立。因为在三藏佛语中,没有像《梵网经》那样彻底清除、解开见解之经。
第一大结集注释
想要按第一大结集安立的次第作注释,显示它和已入圣典此处文句的原因,故说"第一大结集...等应知"。其中,因为随缘在此处彼处说示、制定,故结集是收集散布的法律而唱诵说明,以此摄取各学处和经在始终和中间以连接方式安立的结集者之语。因为范围大、值得尊敬,故大结集称为大结集,第一大结集是第一大结集,其进行时间是第一大结集时间,于第一大结集时间。"序言"是以说示处、时等方式使不明者明了而说示故称序言。虽然有其他作为众生获得无上见、归依等因的世尊行为,但随顺"佛陀应觉悟"的誓愿,作为所化众生证得道果之因的行为无譬喻地称为佛陀事业,故说"始于转法轮"。其中,信根等法以转动义故称轮即法轮。或者说轮是命令,因不离法故法即轮即法轮,以法、以正理转动亦称法轮。如说:
"法且转动轮故法轮,轮且转动法故法轮,以法转动故法轮,以法行转动故法轮"等。
"已作佛陀事业"以此显示佛陀应作之事无余。然而被声闻调伏的所化众生也是被世尊调伏,因此声闻所说经称为"佛语",声闻所化众生未调伏?此非过失,因为调伏方便已安立于声闻。因此说:
"恶魔,我不会般涅槃,直到我的比丘成为聪明、调伏、无畏、多闻、持法的声闻...善以法摄取所生异论,说示神变法"等。

5.822; udā. 51).

‘‘Kusinārāya’’ntiādi bhagavato parinibbutadesakālavisesadassanaṃ ‘‘aparinibbuto bhagavā’’ti gāhassa micchābhāvadassanatthaṃ, loke jātasaṃvaddhabhāvadassanatthañca . Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Upādīyate kammakilesehīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathanena nibbānappattiyaṃ anossaṭṭho, idha khandhamaccumāranimmathanena ossaṭṭho nissesitoti ayaṃ anupādisesā, nibbānadhātu. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. ‘‘Dhātubhājanadivase’’ti idaṃ na ‘‘sannipatitāna’’nti etassa visesanaṃ, ussāhajananassa pana visesanaṃ, ‘‘dhātubhājanadivase bhikkhūnaṃ ussāhaṃ janesī’’ti. Dhātubhājanadivasato hi purimapurimataradivasesu bhikkhū samāgatāti. Atha vā dhātubhājanadivase sannipatitānaṃ kāyasāmaggīvasena sahitānanti attho. Saṅghassa thero saṅghatthero, so pana saṅgho kiṃ parimāṇānanti āha – ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Niccasāpekkhatāya hi edisesu samāso hotiyeva, yathā – ‘‘devadattassa garukula’’nti.

Āyasmā mahākassapo puna dullabhabhāvaṃ maññamāno bhikkhūnaṃ ussāhaṃ janesīti sambandho. ‘‘Dhātubhājanadivase sannipatitāna’’nti idaṃ ‘‘bhikkhūnaṃ ussāhaṃ janesī’’ti ettha ‘‘bhikkhūna’’nti imināpi padena sambandhanīyaṃ. Subhaddena vuḍḍhapabbajitena vuttavacanamanussarantoti sambandho. Tattha anussaranto dhammasaṃvegavasenāti adhippāyo. ‘‘Saddhammaṃ antaradhāpeyyuṃ saṅgāyeyyaṃ…pe… ciraṭṭhitikaṃ tassa kimaññaṃ āṇaṇyaṃ bhavissatī’’ti etesaṃ padānaṃ ‘‘iti cintayanto’’ti etena sambandho. Tathā ‘‘yañcāha’’nti etassa ‘‘anuggahito pasaṃsito’’ti etena sambandho. Yaṃ pāpabhikkhūti ettha yanti nipātamattaṃ, kāraṇaniddeso vā, yena kāraṇena antaradhāpeyyuṃ, tadetaṃ kāraṇaṃ vijjatīti attho, addhaniyanti addhānamaggagāmi, addhānakkhamanti attho.

Yañcāhanti ettha yanti yasmā, yena kāraṇenāti vuttaṃ hoti, kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito pasaṃsito’’ti ettha anuggaṇhanaṃ pasaṃsanañca parāmasati. ‘‘Cīvare sādhāraṇaparibhogenā’’ti ettha ‘‘attanā samasamaṭṭhapanenā’’ti idha attanā-saddaṃ ānetvā cīvare attanā sādhāraṇaparibhogenāti yojetabbaṃ. Yassa yena hi sambandho dūraṭṭhampi ca tassa tanti atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ, etassāpi hi karaṇaniddesassa sahayogakattutthajotakattasambhavato. Yāvadeti yāvadeva, yattakaṃ kālaṃ, yattake vā samāpattivihāre, abhiññāvihāre vā ākaṅkhanto viharāmi ceva voharāmi ca, tathā kassapopīti attho. Idañca navānupubbavihārachaḷabhiññabhāvasāmaññena thutimattaṃ vuttanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena vā abhiññāyo vaḷañjetīti. Tenevāha – ‘‘navānupubbavihārachaḷabhiññāppabhede’’ti . Tassa kimaññaṃ āṇaṇyaṃ bhavissati, aññatra dhammavinayasaṅgāyanāti adhippāyo. ‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti.


我来直译这段巴利文：
"在拘尸那罗"等显示世尊般涅槃的处所时间特殊性,为显示"世尊未般涅槃"此执著为邪见,也为显示在世间出生长大。因此为了明显显示人性,大菩萨们在最后一世也娶妻等。被业烦恼所取即取,即果报蕴和所造色。此取以破除烦恼行魔而得涅槃时未舍离,此处以破除蕴魔死魔而舍离无余,此即无余,涅槃界。此处涅槃界意指寂灭而已,这是如此性相的具格表示。"分舍利日"不是"集会者"的限定语,而是鼓励的限定语,即"在分舍利日鼓励比丘们"。因为比丘们在分舍利日之前诸日已集合。或者说在分舍利日集会者身体和合聚集的意思。僧团的上座是僧上座,但那僧团是多少数量呢?说:"七十万比丘"。因为常的期待在如此处确有复合词,如"提婆达多的师长家"。
大迦叶尊者再次认为难得而鼓励比丘们,这是连接。"分舍利日集会者"这与"鼓励比丘们"中的"比丘们"这词连接。忆念须跋陀老年出家者所说之语,这是连接。其中忆念是以法的感动之义为意。"会灭正法,我应结集...为久住,此外还有什么债务"这些词与"如是思惟"连接。如是"所说"与"随摄、赞叹"连接。"恶比丘"中的"所"是虚词,或表示原因,"因此原因会灭没,此原因存在"的意思。"远行"即行长路,即堪能长路的意思。
"所说"中"所"即因为,即所说为"因此原因",或者这是指动作,以此指随摄和赞叹。"以衣共用"此处应带来"自己"一词而联系为"以衣自己共用"。因为谁与谁有关联,即使远离也是其所属。或者应联系为被世尊以衣共用而被世尊随摄,因为此具格表示也可能表示伴随作者义。"只要"即只要,多少时间,或者在多少定住、神通住中我随欲而住且受用,迦叶也如是,这是意思。应当理解这只是以九次第住、六神通的共同而说赞叹而已。因为大迦叶尊者不像世尊那样每天入二十四亿百千定,或以双神变等方式运用神通。因此说:"九次第住、六神通差别"。此外还有什么债务,除了结集法与律,这是意思。以"世尊岂非"等以譬喻方式说明已说之义。


Tato paranti tato bhikkhūnaṃ ussāhajananato parato. Pure adhammo dippatīti apināma dibbati, yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne anicchite hi ayaṃ pure-saddo. Dippatīti ca dippissati. Puresaddasanniyogena hi anāgatatthe ayaṃ vattamānappayogo, yathā – ‘‘purā vassati devo’’ti.

‘‘Sakalanavaṅgasatthusāsanapariyattidhare…pe… ekūnapañcasate pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasabbhāve saha paṭisambhidāhi pana tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahupakārataṃ dasseti. Idaṃ vuttaṃ saṅgītikkhandhake, (pārā. 437) apaccakkhaṃ nāma natthi paguṇappavattibhāvato, samantapāsādikāyaṃ pana ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti (pārā. aṭṭha. paṭhamamahāsaṅgītikathā) vuttaṃ, taṃ ‘‘dve sahassāni bhikkhuto’’ti vuttampi bhagavato santike paṭiggahitamevāti katvā vuttaṃ. Caturāsītisahassānīti dhammakkhandhe sandhāyāha. Pavattinoti paguṇāni. Ānandattherassa navappāyāya parisāya vibbhamanena mahākassapatthero evamāha – ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Tattha mattanti pamāṇaṃ. Chandā āgamanaṃ viyāti padavibhāgo. ‘‘Kiñcāpi sekkho’’ti idaṃ na sekkhānaṃ agatigamanasabbhāvena vuttaṃ, asekkhānameva pana uccinitattāti daṭṭhabbaṃ . Paṭhamamaggeneva hi cattāri agatigamanāni pahīyantīti. ‘‘Abhabbo chandā…pe… agatiṃ gantu’’nti ca dhammasaṅgītiyā tassa yogyabhāvadassanena vijjamānaguṇakathanaṃ. Pariyattoti adhīto.

Gāvo caranti etthāti gocaro, gocaro viya gocaro, bhikkhācaraṇaṭṭhānaṃ. Visabhāgapuggalo subhaddasadiso. Sattipañjaranti sattikhaggādihatthehi purisehi mallarājūnaṃ bhagavato dhātuārakkhakaraṇaṃ sandhāyāha. Taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotūti saṅgāhakena chinditabbaṃ chinditvā ekantakaraṇīyaṃ karotūti attho. Mahājananti bahujanaṃ. Gandhakuṭiṃ vanditvā paribhogacetiyabhāvatoti adhippāyo. Yathā tanti yathā aññopi yathāvuttasabhāvo, evanti attho. Saṃvejesīti ‘‘nanu bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo’’’tiādinā (dī. ni. 2.183; saṃ. ni. 5.379; a. ni. 

我来直译这段巴利文：
"其后"即在鼓励比丘之后。"非法之前闪耀"即恐怕闪耀,在非法能够抵制法之前的意思。因为"前"字用于不欲的近处。"闪耀"即将闪耀。因为与"前"字相应,此现在时用于未来义,如"天将下雨"。
"摄受具足九分教法师教...四百九十九人"以此显示虽然所说诸人从纯观行阿罗汉开始都具教证,但具足无碍解、三明等功德者在教证成就上达最高,对结集大有助益。这在《结集犍度》中说,因熟练运转故无不亲证,但在《一切欢喜》中说"无不亲受",那是说即使说"从两千比丘",也是在世尊处亲受。"八万四千"是就法蕴而说。"流转"即熟练。因阿难长老新学众离去,大迦叶长老如此说:"此童子不知分际"。其中"分际"即限度。"欲而来"即词的分别。"虽是有学"不是说有学圣者有堕恶趣的可能,应当理解只是选择无学圣者。因为以初道已断四种恶趣。说"不可能因欲...趣向恶趣"是通过显示他适合法的结集而说明现有的功德。"通晓"即已学习。
牛在此处行走故称牛行处,如牛行处即牛行处,即乞食处。异类人如须跋陀。"剑笼"是说执持剑刀等的人为摩罗王保护世尊舍利。"断彼障碍而作彼事"意为结集者断应断而作定当作的事。"大众"即众多人。"礼敬香室"意为因是受用塔。"如是"即如其他也如所说性质的意思。"使感动"即以"世尊岂不预先说:'一切可爱可意者必有别离散失'"等。

10.48; cūḷava. 437) saṃvegaṃ janesi. Ussannadhātukanti upacitadosaṃ. Bhesajjamattāti appakaṃ bhesajjaṃ. Appattho hi ayaṃ mattā-saddo, ‘‘mattāsukhapariccāgo’’tiādīsu (dha. pa. 290) viya. Dutiyadivaseti devatāya saṃvejitadivasato, jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase. Āṇāva cakkaṃ āṇācakkaṃ.

Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayaṃ, yadidaṃ khandhapañcakanti vā yojetabbaṃ. ‘‘Paṭhamaṃ āvuso upāli pārājikaṃ kattha paññatta’’nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto, bhagavatā paññattānukkamena pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. ‘‘Vatthumpi pucchī’’tiādi ‘kattha paññatta’ntiādinā dassitena saha tadavasiṭṭhampi saṅgahetvā dassanavasena vuttaṃ. Paṭhamapārājiketi paṭhamapārājikapāḷiyaṃ (pārā. 24), tenevāha – ‘‘na hi tathāgatā ekabyañjanampi niratthakaṃ vadantī’’ti.

Jātakādike khuddakanikāyapariyāpanne, yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭake saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi dīghabhāṇakā ‘‘jātakādīnaṃ abhidhammapiṭake saṅgaho’’ti vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ, jātakagatikattā. Majjhimabhāṇakā pana ‘‘aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭake’’ti jātakādīnaṃ suttantapiṭakapariyāpannataṃ kathayanti. Tattha ca yuttaṃ vicāretvā gahetabbaṃ.

Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamaṃ saṅgītiṃ dassetvā idāni tattha vavatthāpitasiddhesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhede dassetuṃ ‘‘evameta’’ntiādimāha. Tattha vimuttirasanti vimuttiguṇaṃ, vimuttisampattikaṃ vā, aggaphalanipphādanato, vimuttikiccaṃ vā, kilesānaṃ accantaṃ vimuttisampādanato. Keci pana ‘‘vimuttiassāda’’nti vadanti.

Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo, idhādhippete pana dhammavinaye niddhāretuṃ ‘‘tattha vinayapiṭaka’’ntiādimāha. Avasesaṃ buddhavacanaṃ dhammo, khandhādivasena sabhāvadhammadesanābāhullato. Atha vā yadipi dhammoyeva vinayopi, pariyattiyādibhāvato, vinayasaddasannidhāne pana bhinnādhikaraṇabhāvena payutto dhamma-saddo vinayatantividhuraṃ tantiṃ dīpeti yathā ‘‘puññañāṇasambhārā, gobalibaddha’’nti ca.


我来直译这段巴利文：
"使生感动。"大界"即积聚过失。"药量"即少量药。因为此"量"字表示少,如"舍弃适量乐"等。"第二日"即从天神使感动日,或从入祇园精舍日的第二日。命令即轮为命轮。
"此最胜"即此为最胜。因为此说明是语性转变。"此即"应联系为"此是",或"此即五蕴"。为何说"友优波离,第一波罗夷在何处制定",岂非结集之前不应有第一性?不是不应,因为依世尊制定次第和诵波罗提木叉次第而成就第一性。因为大多三藏依世尊在世时确立的次第结集,特别是律藏和阿毗达摩藏应当如此理解。说"问事"等是包含"在何处制定"等所示和其余而说。"第一波罗夷"即在第一波罗夷经文,因此说:"如来不说一个无义的文字"。
本生等属小部,主要是法的解说性质,如此应摄入阿毗达摩藏,不应入长部等形式的经藏,也不应入制戒解说性质的律藏,故长诵者说"本生等摄入阿毗达摩藏"。此处不取行藏和佛种姓,因为属本生性质。中诵者则说"因本生等依缘起而说,无如法说性质,故应摄入如此经藏,不应入性法解说性质、如法教的阿毗达摩藏",说本生等属于经藏。应当考察其中的合理性而取。
如是以相、目的、时、处、作者、作法等显示第一次结集后,现在为了在其中确立成就的法与律有各种善巧,显示一种等差别,说"如是此"等。其中"解脱味"即解脱功德,或具解脱成就,因产生最上果,或解脱作用,因成就永远解脱烦恼。有些人说"解脱喜悦"。
虽然一般地说一切佛语以调伏烦恼故是律,以护持随教修行者避免堕恶趣等故是法,但为了确定此处所意指的法与律,说"其中律藏"等。余佛语是法,因为主要说蕴等性法。或者说虽然律也是法,因有圣典等性质,但在律字邻近处以不同所属方式使用的法字表示与律典异质的典籍,如"福智资粮、牛与牡牛"等。


‘‘Anekajātisaṃsāra’’nti ayaṃ gāthā bhagavatā attano sabbaññutañāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā. Tenāha ‘‘idaṃ paṭhamabuddhavacana’’nti. Idaṃ kira sabbabuddhehi avijahitaṃ udānaṃ. Ayamassa saṅkhepattho – ahaṃ imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarāvyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Diṭṭhosīti idāni mayā sabbaññutañāṇaṃ paṭivijjhantena diṭṭho asi. Puna gehanti puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ. Na kāhasi na karissasi. Tava sabbā avasesākilesaphāsukā mayā bhaggā. Imassa tayā katassa attabhāvagehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ idāni mama cittaṃ, ahañca taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ ajjhagā adhigato pattosmīti. Ayaṃ manasā pavattitadhammānamādi. ‘‘Yadā have pātubhavanti dhammā’’ti (udā. 1, 2, 3) ayaṃ pana vācāya pavattitadhammānaṃ ādīti vadanti. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’ntiādimāha (dha. pa. 153). ‘‘Pāṭipadadivase’’ti idaṃ ‘‘sabbaññubhāvappattassā’’ti na etena sambandhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambandhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ pattoti.

Vayadhammāti aniccalakkhaṇamukhena dukkhānattalakkhaṇampi saṅkhārānaṃ vibhāveti ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15; paṭi. ma. 2.10) vacanato. Lakkhaṇattayavibhāvananayeneva ca tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminippaṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti ‘‘appamādena sampādethā’’ti. Atha vā ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti. Appamādapadañhi sikkhāttayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhatīti.

Paṭhamasaṅgītiyaṃ asaṅgītaṃ saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘‘subhasuttampi (dī. ni. 

我来直译这段巴利文：
"无数生死轮回"此偈是世尊在观察自己以一切知智为基础的阿罗汉果证时,在第十九观察智之后说的。因此说"这是第一佛语"。据说这是一切佛陀都不舍弃的自说。这是其简要意义:我寻求这个自体之屋的作者、渴爱建筑师时,为了能见到它的菩提智,在燃灯佛足下发大愿,在如此长时无数生死轮回、无数百千生死轮回中,未找到、未获得那智而奔走轮回。因为生以老病死混杂故名为难以一再趋向的苦,在未见到它时不止息,故寻求它而奔走的意思。"被见到了"即现在被我通达一切知智而见到了。"再造屋"即再造这称为我的自体之屋。"将不造"即不会造。你所有余烦恼椽已被我破。此你所造自体之屋的顶、称为无明的椽圈已被破坏。我的心已趋入、进入寂灭涅槃作为所缘,而且我已证得、获得、达到称为渴爱灭的阿罗汉道。这是意处生起诸法之始。"当诸法显现时"这是语处生起诸法之始。据说世尊以内心默念说"无数生死轮回"等。"初日"这不与"证得一切知"连接,而是与"观察时生起"连接。因为世尊于毗舍佉月圆日破晓时证得一切知。
"坏法"以无常相为门而显示诸行苦无我相,如说"凡无常者是苦,凡苦者是无我"。以显示三相方式而示以彼为缘的观,应当理解显示非一切外道所行境,佛独特的以四谛业处为根本,无倒,趣向涅槃之道。现在令趣入彼中正行说"以不放逸成就"。或者以"诸行是坏法"简要令生感动,以"以不放逸成就"简要显示无余正行。因为不放逸一词含摄三学,完全圆满教法而住。
第一结集未结集的是结集犍度、论事和发趣论等。有些人说"须婆经"也

1.444) paṭhamasaṅgītiyaṃ asaṅgīta’’nti vadanti, taṃ pana na yujjati. Paṭhamasaṅgītito puretarameva hi āyasmatā ānandena jetavane viharantena subhassa māṇavassa bhāsitanti.

Daḷhikammasithilīkaraṇappayojanā yathākkamaṃ pakatisāvajjapaṇṇattisāvajjesu sikkhāpadesu. Tenāti vividhanayattādinā. Etanti vividhavisesanayattāti gāthāvacanaṃ. Etassāti vinayassa.

Attatthaparatthādibhedeti yo taṃ suttaṃ sajjhāyati, suṇāti, vāceti, cinteti, deseti ca, suttena saṅgahito sīlādiattho tassāpi hoti, tena parassa sādhetabbato parassāpi hotīti, tadubhayaṃ taṃ suttaṃ sūceti dīpeti. Tathā diṭṭhadhammikasamparāyikaṃ lokiyalokuttarañcāti evamādibhede atthe ādi-saddena saṅgaṇhāti. Attha-saddo cāyaṃ hitapariyāyavacanaṃ, na bhāsitatthavacanaṃ, yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti, parassāpīti ayamattho vutto siyā. Suttena ca yo attho pakāsito so tasseva hotīti, na tena parattho sūcito hoti, tena sūcetabbassa paratthassa nivattetabbassa abhāvā atthagahaṇañca na kattabbaṃ. Attatthaparatthavinimmuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ. Tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttadhārassa puggalassa vasena attatthaparatthā vuttā.

Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā vuttā ‘‘na haññadatthatthipasaṃsalābhā’’ti etassa padassa niddese (mahāni. 63; cūḷani. 85) ‘‘attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, gūḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramattho’’ti te suttaṃ sūcetīti attho. Imasmiṃ atthavikappe attha-saddo bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane aladdhagādho gambhīro. Na vivaṭo gūḷho. Mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo. Yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyādhammavasena vā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā. Atha vā ‘‘attanā ca appiccho hotī’’ti attatthaṃ, ‘‘appicchākathañca paresaṃ kattā hotī’’ti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hotī’’tiādi (a. ni. 

我来直译这段巴利文：
有些人说在第一结集中未结集,但这是不合理的。因为在第一结集之前,尊者阿难在祇树给孤独园住时,已经有关于须婆童子的言说。
关于增强或松弛作业的目的,依次序在原本有罪和被制罪的学处中。"以此"即以种种方法等。"此"即以种种特别方法等的偈语。"此"即律。
以自利他等差别:凡诵读、听闻、诵说、思考、宣说此经者,经中所摄的戒等自利,由于可以利益他人,故也利益于他,此经显示、阐明这两方面。如此等各种意义,以"等"字摄入,如现法利益、后世利益、世间的和出世间的等。"义"字也是指利益的意思,非语义本身。若是语义本身,则经文亦显示自身语义,可说也显示他人,但经文所显示的义只属于自身,非显示他人利益,故不应摄取他人利益,因为无需被显示的他人利益,也无需被遣除的他人利益。因无分别自他的语义本身,故不应取"等"字。因此如上所说利益意义在经中不存在,故从持经者个人角度说自利他。
或者不依经文,若说自利等义种,如在解释"非为自利自赞获利"处说:"自利、他利、俱利、现法利益、后世利益、显浅义、深义、隐义、覆义、所引导义、所引义、无过义、无秽义、清净义、胜义"等,这些显示经义。在此义类中,"义"字也可指语义本身。在此处,前五种义类是利益,其后六种是语义本身,最后两种具有双重性质。其中因难以理解而无法把握的是深义。未显露的是隐义。如根本水等被尘土覆盖,以字母布置等被遮蔽的是覆义。需要阐明而使人了解的是所引导义。依常语可了知的是所引义。无过、无秽、清净是依语境或依善、异熟、作用法而说。胜义是涅槃,或诸法的不颠倒本性。或者"自己成为少欲"是自利,"为他人作少欲之说"是他利。如"自己远离杀生"等。

4.99, 265) suttāni yojetabbāni. Vinayābhidhammehi ca visesetvā sutta-saddassa attho vattabbo. Tasmā veneyyajjhāsayavasappavattāya desanāya attahitaparahitatādīni sātisayaṃ pakāsitāni hoti tapparabhāvato, na āṇādhammasabhāvavasappavattāyāti idameva ca ‘‘atthānaṃ sūcanato sutta’’nti vuttaṃ.

Sutte ca āṇādhammasabhāvā ca veneyyajjhāsayaṃ anuvattanti, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve. Tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanā hotīti ‘‘suvuttā cetthā’’tiādi vuttaṃ. Pasavatīti phalati. ‘‘Suttāṇā’’ti etassa atthaṃ pakāsetuṃ ‘‘suṭṭhu ca ne tāyatī’’ti vuttaṃ. Attatthādividhānesu ca suttassa pamāṇabhāvo, attatthādīnañca saṅgāhakattaṃ yojetabbaṃ tadatthappakāsanapadhānattā suttassa. Vinayābhidhammehi visesanañca yojetabbaṃ. Etanti ‘‘atthānaṃ sūcanato’’tiādikaṃ atthavacanaṃ. Etassāti suttassa.

Abhikkamantīti ettha abhi-saddo kamanakiriyāya vuddhibhāvaṃ atirekataṃ dīpeti, abhiññātā abhilakkhitāti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭatāvisesaṃ, abhikkantenāti ettha kantiyā adhikattaṃ visiṭṭhatanti yuttaṃ kiriyāvisesakattā upasaggassa. Abhirājā abhivinayeti pana pūjitaparicchinnesu rājavinayesu abhi-saddo pavattatīti kathametaṃ yujjeyyāti ? Pūjanaparicchedanakiriyādīpanato, tāhi ca kiriyāhi rājavinayānaṃ yuttattā. Ettha hi atimālādīsu ati-saddo viya, abhi-saddo yathā saha sādhanena kiriyaṃ vadatīti abhirājaabhivinaya-saddā siddhā, evaṃ abhidhammasadde abhi-saddo saha sādhanena vuḍḍhiyādikiriyaṃ dīpetīti ayamattho dassitoti daṭṭhabbo.

Bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttā. Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Avisiṭṭhanti aññamaññavisiṭṭhesu vinayasuttābhidhammesu avisiṭṭhaṃ samānaṃ. Taṃ piṭakasaddanti attho. Yathāvuttenāti ‘‘evaṃ duvidhatthenā’’tiādinā vuttappakārena.

Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathā. Kathīyati vā etthāti kathā. Saṃvarāsaṃvarassa kathā saṃvarāsaṃvarakathā. Esa nayo itaresupi. Bheda-saddo visuṃ visuṃ yojetabbo ‘‘desanābhedaṃ sāsanabhedaṃ kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti ca nānattanti attho. Sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāppahānagambhīrabhāvaṃ, tañca paridīpaye. Ettha yathāti upārambhanissaraṇadhammakosarakkhaṇahetupariyāpuṇanaṃ suppaṭipatti duppaṭipattīti etehi pakārehi. Āṇaṃ paṇetuṃ arahatīti āṇāraho sammāsambuddhattā. Vohāraparamatthānampi sabbhāvato āha āṇābāhullatoti. Ito paresupi eseva nayo. Pacurāparādhā seyyasakādayo. Ajjhāsayo āsayova atthato diṭṭhi, ñāṇañca. Vuttañcetaṃ –

‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomike;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti. (visuddhi. ṭī. 

我来直译这段巴利文：
应当联系"自己远离杀生"等经。也应当说明经字区别于律和阿毗达摩的意义。因此,随所化者意乐而转的说法格外显示自利他利等,因为专注于此,而非依命令和法性而转,故说"因显示诸义故称经"。
在经中,命令和法性随顺所化者意乐,不像律和阿毗达摩中所化者意乐随顺命令和法性。因此经的说法导向所化者必定得到利益,故说"此中善说"等。"生出"即结果。为显示"经的保护"的意义,说"善加保护"。应当联系经是自利等安立的准则,是自利等的摄持者,因为经以显示其义为主。应当联系与律阿毗达摩的区别。"此"即"因显示诸义"等义说。"此"即经。
在"前进"中,前缀abhi表示进行动作的增长超越,"闻名""标记"中表示知识标记动作的特别明显,"殊胜"中表示喜乐的过度殊胜,这是合理的因为前缀表示特殊动作。但是在"大王""胜律"中abhi前缀用于尊敬和限定的王和律,这如何合理?因为表示尊敬限定等动作,而王和律与这些动作相应。这里就像ati前缀在"极华"等,abhi前缀与其工具一起说动作,故成就"大王""胜律"等词,如是在"阿毗达摩"词中,abhi前缀与其工具一起表示增长等动作,应当理解显示此义。
以修习遍满增长说增长法。"以所缘等"即以所缘、相应、业门、道等。"无差别"即在互相有差别的律经阿毗达摩中无差别、平等的。"此藏字"的意思。"如所说"即以"如是二义"等所说方式。
说法是以说法者所依的命令等方式开显应说诸义。教是以所教导人所依的应责罚等方式教导调伏。论是使应说的防护等义与言语相应。或者论是"此中说"。防护不防护的论是防护不防护论。其他也是此理。"差别"字应分别联系"应当适当显示说法差别、教差别和论差别"。"差别"即异类的意思。学、断、甚深性即学断甚深性,应当显示。此中"如"即以诽谤、出离、法藏护持、因、学习、善行、恶行等方式。"具命"即应制命令因为是正等觉者。因为世俗谛和胜义谛都存在故说"以命令为多"。其后都是此理。势耶迦等是多犯过者。意乐即意向,实即见和智。如说:
"常断见和,顺忍性,
如实之智,此名意向"。

1.136);

Anusayā kāmarāgabhavarāgadiṭṭhipaṭighavicikicchāmānāvijjāvasena satta anāgatā kilesā, atītā paccuppannā ca tatheva vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthīti. Cariyāti cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena tesaṭṭhi honti. Te pana amhehi asammohantaradhānasuttaṭīkāyaṃ vibhāgato dassitā, atthikehi tato gahetabbā. Atha vā cariyāti caritaṃ, taṃ sucaritaduccaritavasena duvidhaṃ. Adhimutti nāma sattānaṃ pubbaparicayavasena abhiruci, sā duvidhā hīnapaṇītabhedena. Ghanavinibbhogābhāvato diṭṭhimānataṇhāvasena ‘‘ahaṃ mamā’’ti saññino. Mahanto saṃvaro asaṃvaro. Buddhiattho hi aya’makāro yathā ‘‘asekkhā dhammā’’ti (dha. sa. 11).

Tīsupicetesu ete dhammatthadesanā paṭivedhāti ettha tantiattho tantidesanā tantiatthapaṭivedho ca tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tanti yevāti tesaṃ dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato. Avayavassa hi samudāyo ādhārabhāvena vuccati, yathā – ‘‘rukkhe sākhā’’ti. Dhammādīnañca dukkhogāhabhāvato tehi vinayādayo gambhīrāti vinayādīnañca catubbidho gambhīrabhāvo vutto. Tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ samukhena, visayavisayīmukhena ca vinayādīnaṃyeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo, tesaṃ visayo attho, dhammatthavisayā ca desanāpaṭivedhoti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā, tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā.

‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ ñātabboti? ‘‘Dhammapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa ca atthaṃ dassentena ‘‘ñāṇa’’nti. Tasmā hetudhamma-saddā ekatthā, ñāṇapaṭisambhidā-saddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvo, atthassa hetuphalabhāvo ca evameva daṭṭhabbo.


我来直译这段巴利文：
根据欲贪、有贪、见、嗔恚、疑、慢、无明,七种随眠是未来烦恼,过去现在也如是说。因为诸法没有因时间差别而有自性差别。行为即六根本行为,以中间差别有多种,以混合有六十三种。这些我们已在《不迷没经注》中详细显示,有需要者应从彼处获取。或者行为即所行,以善行恶行分为二种。胜解即众生依过去习惯的爱好,以劣胜分为二种。因为无法分析为实体,依见慢爱而有"我、我所"想。大防护不防护。因为此无字有智慧义,如"无学法"。
在这三种中这些法义说和证悟,此中圣典义、圣典说、圣典义证悟都是圣典境,故律藏等为义说证悟所依是合理的,但藏只是圣典,它们如何合理为法所依?因为总体圣典是支分圣典的所依。因为总体说为支分的所依,如"树上的枝"。因为法等难以通达,故说律等为甚深,说律等有四种甚深。因此,不应责难说只有法等因难通达故甚深,而非律等,因为已从直接和境与有境两方面说明了律等的甚深。因为法即律等,它们的境是义,法义是说证悟的境。其中应知因证悟难作故法义难通达,因说智难作故说法难通达,而证悟因不能生起,及因证悟境智难得故难通达。
"于因的智是法无碍解"此语如何知道法是因?因为显示复合词"法无碍解"的分词义时说"于因的智"。因为在"于法的无碍解"中,显示"于法"的意义时说"于因",显示"无碍解"的意义时说"智"。因此,说因法二字同义,智无碍解二字同义,说明法是因,义是因果,就应如是理解。


Yathādhammanti cettha dhamma-saddo hetuṃ hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa, na pariyattihetubhāvavācako, tasmā yathādhammanti yo yo avijjāsaṅkhārādidhammo , tasmiṃ tasminti attho. Dhammānurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītasavisayavibhāvanato dhammānurūpaṃ pavattati, yato ‘aviparītābhilāpo’ti vuccati. Dhammābhilāpoti atthabyañjanako aviparītābhilāpo, etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ sabhāvadhammaniruttiṃ dasseti, saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 749) vutto. Aṭṭhakathāyañca ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā (vibha. aṭṭha. 642) saddārammaṇatā dassitā. ‘‘Imassa atthassa ayaṃ saddo vācako’’ti vacanavacanīye vavatthapetvā taṃtaṃvacanīya vibhāvanavasena pavattito hi saddo desanāti. ‘‘Anulomādivasena vā kathana’’nti etena tassā dhammaniruttiyā abhilāpaṃ kathanaṃ tassa vacanassa pavattanaṃ dasseti. ‘‘Adhippāyo’’ti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tabbinimuttaṃ paññattiṃ sandhāyāti dasseti.

Nanu ca ‘‘dhammo tantī’’ti imasmiṃ pakkhe dhammassa saddasabhāvattā dhammadesanānaṃ viseso na siyāti? Na, tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto, uggahaṇādivasena ca pubbe vavatthāpito saddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsako saddo desanāti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā, musāvādādayo viya. ‘‘Vacanassa pavattana’’nti ca yathāvuttacittuppādavasena yujjati. So hi vacanaṃ pavatteti, tañca tena pavattīyati desīyati. ‘‘So ca lokiyalokuttaro’’ti evaṃ vuttaṃ abhisamayaṃ yena pakārena abhisameti, yaṃ abhisameti, yo ca tassa sabhāvo, tehi pākaṭaṃ kātuṃ ‘‘visayato asammohato ca atthānurūpaṃ dhammesū’’tiādimāha. Tattha hi visayato atthādianurūpaṃ dhammādīsu avabodho avijjādidhammasaṅkhārādiatthatadubhayapaññāpanārammaṇo lokiyo abhisamayo, asammohato atthādianurūpaṃ dhammādīsu avabodho nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayoti. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ ‘‘tesaṃ tesaṃ vā’’tiādimāha. ‘Paṭivedhanaṃ paṭivedho’ti iminā hi vacanatthena abhisamayo, ‘paṭivijjhīyatīti paṭivedho’ti iminā taṃtaṃrūpādidhammānaṃ aviparītasabhāvo ca ‘‘paṭivedho’’ti vuccatīti.

Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idāni yasmā etesu piṭakesū’’tiādimāha. Yo cetthāti etesu taṃtaṃpiṭakagatesu dhammādīsu yo paṭivedho, etesu ca piṭakesu tesaṃ tesaṃ dhammānaṃ yo aviparītasabhāvoti yojetabbaṃ. Dukkhogāhatā ca avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya, paṭivedhanasaṅkhātassa paṭivedhassa uppādanavisayikaraṇānaṃ asakkuṇeyyattā, aviparītasabhāvasaṅkhātassa paṭivedhassa duviññeyyatāya eva veditabbā.


以下是巴利文的完整直译：
"如法"中，法字包含因和一切果。这是表示自性的，非表示修学因的，因此"如法"即是哪个无明行等法，就是在那个中。或者"依法"。说也如证悟一样，因为不颠倒地显示境，依法而转，所以说"不颠倒言说"。法言说即义和文字的不颠倒言说，通过此显示在"彼处法语言中的智是语言无碍解"中所说的自性法语言，因为说的本性是语言。正如在语言无碍解中已说明了限定境等，在注释中"以彼自性语言音为境"等已显示语音境。通过确定"此义是此音的表达者"，依照特定音的显示而转的是说。"依顺等而说"显示该法语言的言说是该言说的转起。"意图"是指依照法语言言说而非离此的概念。
岂不是在"法是圣典"此观点中，因法的语言本性，法说没有差别吗?不是。因为诸义的觉悟者所知，依习得等先前确定的语言连接是法，后来为他人理解而转起的是显示彼义的说。或者如前所说能生语言的心起是说，如妄语等。"言说的转起"也依如前所说的心起而合理。它转起言说，且被它转起说示。"彼是世间和出世间"等已说明了以何种方式证悟，所证悟的是什么，以及它的自性，通过境和不迷没显示法等的顺应。在此，依境顺应义等在法等中的了知是世间证悟，了知无明行等义和彼二者的概念以涅槃为境，与道相应，破除迷没，是出世间证悟。为显示证悟的另一种了解义，说"彼等"等。"了解是证悟"此语义中的证悟，"被了解是证悟"此语显示各种色等法的不颠倒自性也称为"证悟"。
为显示法等藏的甚深，说"现在因为这些藏"等。在这些藏中的法等的哪个证悟，以及在这些藏中各法的不颠倒自性，应当联系。因为无明行等法义难以通达，概念难以建立，说的难以作成，证悟不能生起、不能以境为对象，应知其难以了解乃是不可分辨的。


Yanti yaṃ pariyattiduggahaṇaṃ sandhāya vuttaṃ. Atthanti bhāsitatthaṃ, payojanatthañca. Na upaparikkhantīti na vicārenti. Na nijjhānaṃ khamantīti nijjhānapaññaṃ nakkhamanti, nijjhāyitvā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo. Itīti evaṃ etāya pariyattiyā. Vādappamokkhānisaṃsā attano upari parehi āropitavādassa niggahassa pamokkhappayojanā hutvā dhammaṃ pariyāpuṇanti, vādappamokkhā vā nindāpamokkhā. Yassa catthāyāti yassa ca sīlādipūraṇassa anupādāvimokkhassa vā atthāya dhammaṃ pariyāpuṇanti ñāyena pariyāpuṇantīti adhippāyo. Assāti assa dhammassa. Nānubhontīti na vindanti. Tesaṃ te dhammā duggahitattā upārambhamānadabbamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattanti. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, bhaṇḍāgāriko viya bhaṇḍāgāriko, dhammaratanānupālako. Aññatthaṃ anapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.

‘‘Tāsaṃyevā’’ti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatuppaṭisambhidādīnaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattā. Dutiye pana ‘‘tāsaṃyevā’’ti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhāti sutte vibhattā yevāti.

Duggahitaṃ gaṇhāti, ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’ntiādinā (ma. ni. 1.396). Dhammacintanti dhammasabhāvavicāraṇaṃ, ‘‘cittuppādamatteneva dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbaṃ cittaṃ asabhāvadhammārammaṇa’’nti ca evamādi. Tesanti tesaṃ piṭakānaṃ.

Etanti etaṃ buddhavacanaṃ. Atthānulomato anulomiko. Anulomikataṃyeva vibhāvetuṃ ‘‘kasmā panā’’tiādi vuttaṃ. Ekanikāyampīti ekasamūhampi . Poṇikā cikkhallikā ca khattiyā, tesaṃ nivāso poṇikanikāyo cikkhallikanikāyo ca.

Navappabhedanti ettha kathaṃ navappabhedaṃ? Sagāthakañhi suttaṃ geyyaṃ, niggāthakañca suttaṃ veyyākaraṇaṃ, tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, maṅgalasuttādīnañca (khu. pā. 5.2; su. ni. 225) suttaṅgasaṅgaho na siyā, gāthābhāvato, dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā, sagāthakattā, sagāthavaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

‘‘Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā sahatāññena nāññato’’. (sārattha. ṭī. 

我来直译这段巴利文：
"彼"指难以掌握的学习而说。"义"即所说义和目的义。"不观察"即不思考。"不堪于思维"即不堪于思维慧,意思是不应经思维观察以智见而喜爱接受。"如是"即以此学习。为脱离论难而学习者,是为了使他人加诸己身的论难得解脱为目的而学习法,或为脱离论难即脱离诽谤。"为何义"即为证得戒等或无取解脱,意思是正确地学习。"此"即此法。"不得"即不获得。对他们来说,此法因被误解而成为非难、傲慢、贬低、诽谤等因,长久导向不利和苦。司库指任命于库藏者,如司库般司库,即护持法宝者。不顾其他义而只以司库身份学习是司库学习。
"只是彼等"的限定是就应当证得的六神通四无碍解等在律中无差别说而说。因为在韦兰迦品只分别说三明。但第二个"只是彼等"的限定是就四无碍解而作,不是三明。因为它们包摄在六神通中,已在经中分别说。
误解执取,如"我如是了知世尊所说法,即此识轮回流转而非他"等。"法思"即思考法之自性,如"仅以心生起即成布施,心自成为自己的所缘,一切心缘无自性法"等。"彼等"即彼等藏。
"此"即此佛语。"随顺"即依义随顺。为显示随顺性而说"为何"等。"一部"即一部类。波尼卡和奇卡利卡刹帝利,他们的居处是波尼卡部和奇卡利卡部。
"九种差别"中如何是九种差别?因为有偈颂的经是应颂,无偈颂的经是记说,离此二者的经无特殊名称为自说等,不可能成为经分,也不能摄入《吉祥经》等为经分,因无偈颂,如《法句》等,或应摄入应颂分,因有偈颂,如有偈品,如是在二分别等中有偈颂部分?说:
"经为一般规则,余为特殊规则,
因有因已安立,他俱非他故。"

1.paṭhamamahāsaṅgītikathāvaṇṇanā);

Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāno nettiyaṃ – ‘‘navavidhasuttantapariyeṭṭhī’’ti (netti. saṅgahavāra). ‘‘Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 255, 1242), sakavāde pañcasuttasatānī’’ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ.

Visesavidhayopare sanimittā tadekadesesu geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ (netti. aṭṭha. 13) cuṇṇiyaganthaṃ ‘geyya’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi ‘byākaraṇa’nti vuccati, byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati, geyyādisaññānaṃ anokāsabhāvato, ‘gāthāvirahe satī’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu, sagāthakattepi somanassañāṇamayikagāthāyuttesu, ‘vuttañheta’ntiādivacanasambandhesu, abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā, satipi pañhāvissajjanabhāve, sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanatoti. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthā vāti? Na tadavatthā, sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti.

Yañca vuttaṃ – ‘‘gāthābhāvato maṅgalasuttādīnaṃ (khu. pā. 

我来直译这些巴利文：
1. 第一大结集说注释
一切佛语都是经，这是一般规则。因此长老摩诃迦旃延在《导论》中说："九种经的追求"。"此是彼世尊之经来、经所摄，自说中有五百经"等，是此义的证明。
其他特殊规则因有因，应颂等在其各部分中以各种因而成为特殊规则。如是，应颂以有偈颂为其性质的因。在世间中也称有韵语、有偈颂的散文为"应诵"。但在无偈颂时，问答性质是记说的特征。因为问答称为"记"，记即记说。如是，那么有偈颂等以问答方式转起的也成为记说吗？不成为，因为应颂等名称无处所，且因特别说明"在无偈颂时"。如是，在《法句》等纯偈颂，虽有偈颂但有喜悦智所成偈的，有"如是说"等言语相连的，及有未曾有法相应的经的差别中，依次安立偈、自说、如是语、未曾有法之名。如是虽有偈颂形式，但显示世尊过去生中行为威力的安立本生名，虽有问答性质和有偈颂，但在某些经中因获得智而安立方广名。如是以各种有偈颂等因在各种经的差别中安立应颂等名称，故应颂等是异于经分的特殊规则。在此离应颂分等因的，以避免特殊名称而以一般名称转起即是经分。岂不是有偈颂的经是应颂，无偈颂的经是记说，故经分不成立的质难仍然存在？不存在，因已清净。已清净即前面所说在无偈颂时问答性质是记说的特征。
所说"因无偈颂故《吉祥经》等

5.1, 2, 3) suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāvena. Teneva hi aṭṭhakathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yañca pana vuttaṃ – ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo nāma atthato aññena hoti, na ca maṅgalasuttādīsu kathāvinimutto koci suttapadeso atthi, yo ‘saha gāthāhī’ti vucceyya, na ca samudāyo nāma koci atthi, yadapi vuttaṃ – ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.

‘‘Ayaṃ dhammo…pe… ayaṃ vinayo, imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapappamukhena vasigaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa dīghāgamassa paṭhamamajjhimabuddhavacanādibhāvo vavatthāpitoti dasseti, ‘‘evametaṃ abhedato’’tiādinā.

Nidānakathāvaṇṇanā niṭṭhitā.


1. Brahmajālasuttavaṇṇanā

Paribbājakakathāvaṇṇanā

Evaṃ paṭhamamahāsaṅgītiṃ dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nigamanavasena dassetuṃ ‘‘imissā’’tiādimāha.



我来直译这段巴利文：
"不能摄入经分"，这不对，因为已确立。已确立《吉祥经》等为经。因为它们不像《法句》《佛种姓》等以偈颂而著称，而是以经的性质。因此在注释中称为"名为经"。所说"因有偈颂故应摄入应颂分"，这也不存在，因为与他俱。"有偈颂"即与偈颂俱。俱性实际上是与他，在《吉祥经》等中没有离开说法的任何经文部分可称为"与偈颂俱"，也没有任何总集。所说"在二分别等中有偈颂部分应摄入应颂分"，这也不对，因为异于他。因为那些偈颂完全不同，属于本生等。因此不以彼等成为二分别等的应颂分。如是应知经等分无相混杂。
"此法...此律,此八万四千法蕴"，以法律等差别确定佛语，由迦叶为首的长老众以具备诸多奇迹显现的结集确立此长部为第一中间佛语等，以"如是此无差别"等显示。
注释序论终。
1. 梵网经注释
游行者说注释
如是显示第一大结集后，为显示此处所显示的目的，今以结论方式说"此"等。

1. Ettāvatā ca brahmajālassa sādhāraṇato bāhiranidānaṃ dassetvā idāni abbhantaranidānaṃ saṃvaṇṇetuṃ ‘‘tattha eva’’ntiādi vuttaṃ. Atha vā chahi ākārehi saṃvaṇṇanā kātabbā sambandhato padato padavibhāgato padatthato anuyogato parihārato cāti. Tattha sambandho nāma desanāsambandho. Yaṃ lokiyā ‘‘ummugghāto’’ti vadanti. So pana pāḷiyā nidānapāḷivasena, nidānapāḷiyā pana saṅgītivasena veditabboti paṭhamamahāsaṅgītiṃ dassentena nidānapāḷiyā sambandhassa dassitattā padādivasena saṃvaṇṇanaṃ karonto ‘‘evanti nipātapada’’ntiādimāha. ‘‘Metiādīnī’’ti ettha antarā-sadda-ca-saddānaṃ nipātapadabhāvo, vattabbo, na vā vattabbo tesaṃ nayaggahaṇena gahitattā, tadavasiṭṭhānaṃ āpaṭi-saddānaṃ ādi-saddena saṅgaṇhanato. ‘‘Padavibhāgo’’ti padānaṃ viseso, na pana padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo, padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahāpi padavibhāga saddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘bhikkhūnaṃ saṅgho’’tiādibhedesu padesu daṭṭhabbo.

Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃ-saddassa dassento ‘‘evaṃsaddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni, evaṃvidho, evamākāro’’tiādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagata-sadde lokiyā pakāratthe vadanti. ‘‘Evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti, ‘‘evaṃ su te sunhātā suvilittā kappitakesamassu, āmuttamālābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti? No hidaṃ bho gotamā’’ti ca ādīsu pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ, evaṃ āyupariyanto’’ti ca ādīsu parimāṇe. Nanu ca ‘‘evaṃ nu kho, evaṃ su te, evaṃ āyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddo ti? Na, visesasabbhāvato. Ākāramattavācako hettha ākāratthoti adhippeto, yathā ‘‘evaṃ byākhotiādīsu pana na ākāravisesavācako evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni upamādīsu udāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti? Ettha puppharāsiṭṭhāniyato manussupapattisappurisūpanissayasaddhammasavanayonisomanasikārabhogasampattiādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti joditattā puppharāsimālāguṇāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti evaṃ-saddo upamākāranigamanatthoti vattuṃ yuttaṃ. So pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti.


我来直译这段巴利文：
1. 如是显示了《梵网》的一般外缘起后，现在为注释内缘起而说"彼处"等。或以六种方式应作注释:从关联、词、词分析、词义、质问和解答。其中关联即说关联。是世间所说的"开端"。此应依经文以缘起经,依缘起经以结集而知，因为显示第一大结集时已显示缘起经的关联,故作词等方式的注释而说"'如是'为助词"等。在"'我'等"中,"中间"字和"和"字的助词性,应说或不应说,因已以规则摄取,余下的'直至'字等以"等"字摄取。"词分析"即词的差别,非词的分解。或词和词分析为词分析,或词分解和词分析为词分析,以单余方式应知词和词分解也以词分析字说。其中词分解应见于"比丘众"等差别词中。
"义"即词义。显示词义时,首先以义摘出的顺序显示"如是"字而说"首先'如是'字"等。"限定等"中,以"等"字应见摄取此义、问、量等义。如是在"如是去、如是性、如是相"等中,"如是"字表"此"字义。因为"去"字是形态的同义词,如是"性、相"字也是。因此世间说与"性"相应的"去"字表形态义。在"是否如是、岂非、究竟、云何"和"善沐浴善涂香,修整须发,著璎珞庄严,着白衣,具足受用五欲,受到侍奉,如今你与师一样吗?不如此,尊者瞿昙"等中表问。在"如是速转、如是寿尽"等中表量。岂不是在"是否如是,如是彼等,如是寿尽"中,"如是"字表问的形态、量的形态,故"如是"字唯表形态义?不是,因有差别。因为此处表形态义是指仅表形态,如"如是解说"等中非表形态差别,如是作时"如是生的人"等在譬喻等中的例证成为合适。如是在"如...多"中,因显示如花堆处的人生、善士依止、闻正法、如理作意、受用圆满等布施等福业因集,以端严、妙香等功德相应,如作花鬘般众多福业,应由必死性的人作,故花堆花鬘即譬喻,它们的譬喻状以"如"字无定地说,故"如是"字应说是譬喻状总结义。但彼譬喻状被确定时实即是譬喻,故说"出现于譬喻"。


Tathā evaṃ iminā ākārena ‘‘abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadesoyevāti vuttaṃ ‘‘evaṃ te…pe… upadese’’ti. Tathā evametaṃ bhagavā, evametaṃ sugatāti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, yo tattha sampahaṃsanākāroti yojetabbaṃ. Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ. So ca garahaṇākāro ‘‘vasalī’’tiādi khuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evañca vadehīti ‘‘yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī’’ti vadanākāro idāni vattabbo evaṃ-saddena nidassīyatīti nidassanattho vutto. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘saṃvattanti, no vā, kathaṃ vā ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati, so pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha ‘‘evaṃ no ettha hotīti ādīsu avadhāraṇe’’ti. Evaṃ bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto, tena evaṃ bhante, sādhu bhante, suṭṭhu bhanteti vuttaṃ hoti.

Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭa tipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, nayā vā pāḷigatiyo, tā ca paññattianupaññattiādivasena saṃkilebhāgiyādilokiyāditadubhayavomissatādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhasukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādivasena anekā, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.


我来直译这段巴利文：
如是"如是应前进"等中所教导的沙门适宜威仪圆满,其中的教导状实即是教导,故说"如是...于教导"。如是在"如是,世尊;如是,善逝"中,由如实知世尊所说义者所作的以彼处存在功德的方式欢喜、使欢悦为庆慰,其中的庆慰状应当联系。在"如是此"中应联系呵责状。彼呵责状因"贱女"等贬低语的邻近,了知被此"如是"字显示。如此处,应见譬喻状等也因譬喻等方式所说的花堆等词的邻近。"如是说"中,因"如我所说,如是对沙门阿难说"之说话状,现在应说的以"如是"字指示,故说指示义。在"如是否"中,为生起对所说诸法导向不利苦的确定,以得同意方式问"转向否,此中如何",说"此中如是否",了知以"如是"字显示彼状确定,但彼诸法导向不利苦的状态被确定时成为限定义,故说"在'如是此中否'等处表限定"。但"如是,尊者"是被善加闻法作意的诸比丘表明自己住立于彼处而说,此中"如是"字表同意语,由此说"如是,尊者;善哉,尊者;善好,尊者"。
种种方法巧妙,即称为一异无作如是法性,或称为旋转、三莲、狮子游戏、钩形观察等,依处等差别而有种种方法为种种方法,或方法即圣典行相,它们依施设随施设等、杂染分等、世间等、彼二混合等、善等、蕴等、摄等、定解脱等、安立等、善根等、三发趣等方式有种种相,故为种种方法,以彼等巧妙细密为种种方法巧妙。意乐即深意,它们以常见等差别,以及依少尘等方式有多种,或以自意乐等为生起、起因,故为多意乐生起。具足义文即义文圆满因无需增加,或应见义为具足六种显示、阐明、开显、分别、显了、施设等义分,具足字母、语句、文字、形相、语源、说明等六种文分。


Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā. Puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu viya, tasmā samāhite citte, vigatūpakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo ca vigatūpakkilesena, katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanīsamudāye bhavaṃ ekekaṃ ‘‘pāṭihāriya’’nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāya labbhamānattā āha ‘‘vividhapāṭihāriya’’nti.

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

‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyaṃ vattanato tividhopi me-saddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānabhedaṃ sandhāyāha ‘‘me-saddo tīsu atthesu dissatī’’ti.

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


我来直译这段巴利文：
"种种神变"中,关于"神变"字的语义,他们说"因除去对治、除去贪等烦恼为神变"。但世尊无贪等对治可除。凡夫也在离随烦恼、具足八功德的心中已除对治时生起神变,故依彼处的惯用语也不能在此说"神变"。但若大悲世尊弟子的烦恼为对治,因除彼等说"神变",如是则适合。或者世尊和教法的对治是外道,因除彼等为神变。因为他们以除见、在显示见时无能故,被神通记说教诫所除去。或"对"字表示"后"义,如"当他入时,另一婆罗门来"等,故在心定、离随烦恼和已作所作后应除应转为神变,或自己的随烦恼被第四禅道所除后的除为神变。神通记说教诫也由离随烦恼、已作所作者为利益众生而再转起,且除自己随烦恼后成为除他众生随烦恼,故成为神变。神变即是神变。或在神变即神通记说教诫总集中的每一个称为"神变"。或因除对治,第四禅和道是神变,生于彼中,或以彼为相,或从彼来为神变。因世尊说法中得种种神通等差别和境差别,故说"种种神变"。
"不异"义是不异于从世尊亲闻的状态,非不异于世尊所说的状态。因世尊说法有不可思议威力。如是作时,"谁能以一切方式了知"此语成为合理。显示受持力也不相违,因意为不违背所闻状态。此中不舍离他义,因二义同一境,否则长老于世尊说法成为能完全领受和不能领受。
"非他者是自己",如是说于自相续中转起的自身,虽然"我"字仅见于一义,但依工具、与格、所有格说而有差别,故说"'我'字见于三义"。
虽然前缀特别表示动作,但因显示,即使有前缀,"闻"字也随顺彼彼义,故在无前缀"闻"字的义类举中取有前缀者不相违,显示说"有前缀和无前缀"。"彼"即"闻"字。在此"闻"字中可能有业和状态语根,故说"义为已知解或知解"。在"我"为义时,即当"我"字依作者而为工具说时。在"我的"为义时,即当依关联而为所有格说时。


Sutasaddasannidhāne payuttena evaṃsaddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinihaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutaṃ evāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti, etena avadhāraṇena nirākataṃ dasseti. Yathā ca sutaṃ sutaṃ evāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā ‘‘saddantaratthāpohanavasena saddo atthaṃ vadatī’’ti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti, iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti. Na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevāti. Tenevāha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayaṃ atthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Teneva āha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo suyyatīti.

Evaṃ savanahetusuṇantapuggalasavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehipi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattituṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānānākārena, etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. ‘‘Sutanti dhammappakāsana’’nti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na sutasaddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayañhetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ. Mayāti katthuatthe.

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


我来直译这段巴利文：
因在"闻"字邻近使用的"如是"字应表示闻的作用,故说"'如是'表示耳识等识的作用"。以"等"字应知摄取领受等五门识及由彼引生的意门识。或因一切语句都具有"实"义,故"闻"得有"确实闻"之义,故说"因排除非闻性",以此显示被限定所否定。如应限定"闻即闻",它成为正闻,故说"表示无不足、无过多、无颠倒之把握"。或者"词依遮遣他义而说义",故"闻"即非不闻为此义,故说"因排除非闻性",以此作遮遣见等。此说:此非我所见,非自觉智所证,而是所闻,且是正闻。因此说"表示无不足、无过多、无颠倒之把握"。或在"如是"字表限定义时作此义配合,故对依此的"闻"字说此义"因排除非闻性"。因此说"表示无不足、无过多、无颠倒之把握"。此中"闻"字应知表业义为"被闻"。
如是显示依闻因、闻者、闻的差别而以一种方式配合三词的义后,现在为显示以其他方式而说"如是"等。其中"彼"即从世尊亲闻法的状态而转起的意门识路。因为它能以种种方式在所缘中转起。如是说"依耳门"。"以种种方式"即将说的种种文义把握的种种方式,以此显示此配合中取"如是"字为方式义。"表示转起的存在"即表示转起的有性。说"'闻'表法"因所说方式的识路以种种方式转起的所缘是法,非因"闻"字表法义。"此中实"等是明显化已说之义。其中"以识路"为具格表工具义。"我"表作者义。
说"'如是'表应指示"取"如是"字为指示义,因无应指示者的应指示性,以此显示以"如是"字顾及整个经。因"闻"字是作用词,且闻作用系属于普通识相续,其中有补特伽罗施设,故说"'闻'表补特伽罗作用"。因为离补特伽罗施设的法相续中不得有闻作用。


‘‘Yassa cittasantānassā’’tiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva, dhammānaṃ pavattiākārupādānavasena tathā vuttā. ‘‘Sutanti visayaniddeso’’ti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānena taṃsamaṅgino’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti katvā vuttaṃ ‘‘taṃsamaṅgino kattu visaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti, etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayaṃ atthayojanā katāti daṭṭhabbaṃ.

Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā, viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-sadda suta-saddānaṃ atthāti te tathārūpapaññattiupādānabyāpārabhāvena dassento āha ‘‘evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukammavisesappakāsanavasena puggalabyāpāvisayapuggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇa byāpārakattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.


我来直译这段巴利文：
"其心相续"等也是取"如是"字为方式义,为显示与前配合不同的义配合而说。其中"方式施设"即取施设,依法的转起方式取而如是说。说"'闻'为境界说明"因可闻之法是闻作用作者补特伽罗依闻作用的转起处。虽然离心相续在胜义上无任何作者,但以语言施设依智所分别差别说欲,作为异于心相续的具彼者而说"以心相续为具彼者"。闻作用境界也是可闻法,因在此胜义上是有闻作用转起心相续的作者,或因仅以闻而有心转起为闻作用,故成为彼作用作者的境界,因此说"于具彼作者的境界"。因闻状态为长老正确决定,故说"把握决定",或以此应见取"如是"字为限定义而作此义配合。
"如是"字以显示前所闻种种称为经的义文之所忆持状态的方式、指示或限定为自性,因彼状态等忆持是补特伽罗施设之取基法相续的作用,故说"'如是'为补特伽罗作用说明"。但闻作用即使对补特伽罗论者也无离识,故特别是识的作用,因此说"'闻'为识作用说明"。因"我"字转起必定以有情为境,且识作用应配合于彼,故说"'我'为俱二作用相应补特伽罗说明"。"如是"字和"闻"字的义依次为无实施设和有实施设自性,显示它们如是以施设取基作用,故说"'如是'为补特伽罗作用说明,'闻'为识作用说明"。此中应见依工具、作用、作者、业的差别显示,依补特伽罗作用境界和补特伽罗作用指示,依把握方式、能把握者、所把握境界的差别说明,及依作者、工具、作用、作者说明等方式显示第二等四种义配合。


Sabbassāpi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā, sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassa atthassa ākārādino, dhammānañca asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hotiyo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo ruppanānubhavanādisabhāvo vā attho ‘‘saccikaṭṭho, paramattha cā’’ti vuccati, na tathā evaṃ meti padānamatthoti, etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhettha ta’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi tamettha sotena upaladdha’’nti vuttaṃ , ‘‘sotadvārānusārena upaladdha’’nti pana vutte atthabyañjanādisabbaṃ labbhati. Taṃ taṃ upādāya vattabbatoti sotapathaṃ āgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena ‘‘eva’’nti, sasantatipariyāpanne khandhe upādāya ‘‘me’’ti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Asutaṃ na hotīti hi ‘‘suta’’nti pakāsito yamatthoti.

Attanā paṭividdhā suttassa pakāravisesā ‘‘eva’’nti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. ‘‘Nānappakārapaṭivedhasamattho hotī’’ti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. ‘‘Sutassa asammosaṃ dīpetī’’ti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi, evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi paññāya pubbaṅgamāti katvā. Pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā’’tiādīsu viya, pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ ‘‘satipubbaṅgamāyā’’ti etthāpi vuttanayānusārena yathāsambhavamattho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.


我来直译这段巴利文：
因一切以声音所理解的义应依施设而趋入,且一切施设依有等而摄入六种施设差别中,在彼等中抉择"实"等施设的自性而说"'如是'和'我'"等。其中因"如是"和"我"所说的状态等义及诸法无显著性而为无实施设,故说"依真实义和胜义为无实施设"。其中"依真实义和胜义"即依实义和最上义。此说:义非如幻、阳焰等的非实,非如传闻等所取的非最上,彼色声等自性或变坏、领受等自性的义称为"真实和胜义",非如是"如是、我"等词的义。为更明显此义而说"因于此"等。说"'闻'为有实施设"是指声处。因此说"凡此中为耳所得",若说"依耳门所得"则得一切义文等。"依彼彼应说"义为依来至耳路的诸法,依回顾彼等所忆持的状态等而说"如是",依自相续摄属的诸蕴而说"我"。即使在离见等自性的声处转起的闻施设,也如"第二、第三"等依见等而说,故说"依见等对比应说"。因为"闻"所显示的义即非不闻。
因长老以"如是"回顾自所通达的经的差别方式,故说"显示无痴"。"能通达种种方式"以此显示将说的经的种种性和难通达性。说"显示对所闻无忘失"因如实显示闻的状态。以无痴即以无痴性,或以闻时生起的慧完成后时慧,如是于无忘失也应说。文的应通达状态不太深,彼中只需如闻受持,故念的作用较多,慧在彼成为属性,因此说"以慧为前导"等,因为以慧为前导。此中前导性即主要性,如"意为前导"等,或因前导性如眼识等中的转向等非主要,慧为此前导,此义也适合。如是于"以念为前导"中也应依所说方式随宜了知义。"具足义文"即义文圆满,或应见义为具足六种显示、阐明、开显、分别、显了、施设等义分,和六种字母、语句、文字、形相、语源、说明等文分。


Yonisomanasikāraṃ dīpetīti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. ‘‘Avikkhepaṃ dīpetī’’ti ‘‘brahmajālaṃ kattha bhāsita’’ntiādi pucchāvasena pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. ‘‘Vikkhittacittassā’’tiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakapayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato, sappurisūpanissayarahitassa ca tadabhāvato.

‘‘Nahi vikkhittacitto’’tiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyāsaddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti. Evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantena vassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.

Bhagavato vacanassa atthabyañjanapabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaṃ guṇadvayaṃ. Aparāparaṃ vuttiyā cettha cakkabhāvo, caranti etehi sattā sampattibhavesūti vā. Ye sandhāya vuttaṃ ‘‘cattārimāni bhikkhave cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi . Purimapacchimabhāvo cettha desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti, ‘‘katapuññosi tvaṃ ānanda, padhānaṃ anuyuñja khippaṃ hohisi anāsavoti ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti. Sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.


我来直译这段巴利文：
"显示如理作意"即以"如是"字所说的方式指示和限定,其意图在于非颠倒的正法境界。"显示无散乱"如"梵网经在何处说"等问题,因为将说的经未经摄心而不可能闻,故说。"对于散乱心"等是为彼义作支持而说。"一切圆满"即义、文、处、目的等的圆满。如以非颠倒正法境界的方式指示和限定的如理作意,以及如同正法闻的无散乱,依如理作意为果,使先前所作福德圆满自正愿,因为彼不可分离,故应显示以无散乱为果的正法闻和善士依处的圆满,对于未闻者,因缺乏善士依处而无彼。
依"非散乱心"等支持的语言显示,以无散乱为因的善士依处,使正法闻得以成就。此处意图适当的是:正法闻和善士依处非完全是无散乱的外缘,而无散乱如同善士依处般是正法闻的决定因。即使如此,以无散乱显示善士依处的成就亦未被支持,非不支持,因为散乱心者缺乏善士亲近而不得其义。此中第一是以果显示因的成就,如河水满溢时上方雨水的存在;第二应见以因显示果的成就,如完全下雨时雨水的发生。
以世尊语言的义、文分别区分的方式,尽入一切教法的圆满,作为无余利他的圆满因,故说"如是是美好的方式"。"非如是"是连接语。"后两轮的圆满"即自正愿和先前所作福德的二种功德。在此复次转起,或"有情在圆满之有中转起"。所指为"诸比丘,有四种轮,具此者天人中转四轮"等。此中前后方面应依说法次第而见。"后两轮的成就"即后两轮的存在。因先前正愿和所作福德清净,心地清净,远离染污的因,故说"心地清净得以成就"。如是说"正愿心,从此更为胜"、"安达,汝已作福,精进修习,速当无漏"。因此说"依心地清净得成就精通"。"修行清净"即以如理作意为前导的正法闻修行的清明。如是说"得圣教精通"。或以一切身语修行的无过性。清净的身语修行因无追悔而心不散乱,在教法中得以精通。


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

‘‘Sakalena vacanenā’’ti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Asappurisabhūminti akataññutaṃ ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti evaṃ vuttaṃ anariyavohārāvatthaṃ. Sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakaṃ ti? Nayidaṃ evaṃ ‘‘evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘tathāgato ca parinibbuto, ayañca āyasmā desanākusalo, idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto, kiṃ nu kho sayaṃ sacchikata dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta’’nti. Evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Attano adahantoti ‘‘mameta’’nti attani aṭṭhapento. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.

Daḷhataraniviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Assaddhiyaṃ vināseti bhagavato desitattā, sammukhā cassa paṭiggahitattā, khalitaduruttādiggahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā tisso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā. Pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.


我来直译这段巴利文：
以"显示通达种种方式"等,显示在义文中长老的"如是"字和"闻"字显示无痴无忘,依四无碍解而配合义。其中以"显示通达可闻差别"表示此"闻"字因"如是"字的邻近,或因对将说的期待而一般地顾及可闻法的差别。因意见系属修习法的观察和善通达特别系属于作意,故依所说方式以显示如理作意的"如是"字配合彼等;因闻持和语言熟习修习法特别系属于听闻,故以显示无散乱的"闻"字配合彼等而显示,生起对教法圆满的法闻的勇猛。其中"法"即修习法。"以意观察"即以"此说戒,此说定,此说慧,此中有如此随顺"等方式以意观察。"以见善通达"即以成为深思忍、称为知遍知的见,于彼彼所说色无色法以"如是为色,如是为色量"等善加确定而通达。
"以全句"因前以三语分别配合而说。"非善士地"即不知恩,"此处有恶比丘学习如来所说法律后执为己有"如是所说的非圣言说事。彼非圣言说事即为非法。难道因阿难长老无"此是我语"的增上慢,大迦叶长老等也无彼疑虑,故超越非善士地等语成为无义?不如是,因显示说"如是我闻"者也显明此义。有些人说"因对天众寻思而如是说的此类诘责无机会"。据说在彼刹那,某些天众如是心生寻思:"如来般涅槃,此尊者善于说法,今说法,释迦族子如来之弟,小叔之子,为说自证法,还是如所闻说世尊之语?"如是从彼疑虑状态、从非善士地踏入等而显示超越等。"不执为己有"即不安立"此是我的"于自身。"导向"即指示。因随宜引导有情于现法、来世、最上义而为导,法即是导为法导。
坚固安住的疑惑为疑。少分游移仅为意见差别为疑虑。破除不信因为是世尊所说,因为亲自领受,因为无误说等把握过失。此中,前三种义配合取"如是"字于状态等义而未取特别显示,其后三种取"如是"字唯于状态义而显明。最后三种应见依次取"如是"字于状态义、指示义和限定义而配合。


Eka-saddo aññaseṭṭhāsahāyasaṅkhyadīsu dissati. Tathāhesa ‘‘sassato attā ca loko ca , idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu aññatthe dissati, ‘‘cetaso ekodibhāva’’ntiādīsu seṭṭhatthe, ‘‘eko vūpakaṭṭho’’tiādīsu asahāye, ‘‘ekova kho bhikkhave khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu saṅkhyayaṃ, idhāpi saṅkhyayanti dassento āha ‘‘ekanti gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo ‘‘khaṇo’’ti ca ‘‘samayo’’ti ca vuccati, so eko vāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadantīti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo atthoti abhisamayaṭṭhoti pīḷana ādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūtabhāvo abhisamayaṭṭhoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃ samaṅgīno hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpodukkhadukkhatādivasena santāpanaṃ paridahaṇaṃ.

Tattha sahakārīkāraṇaṃ sannijjha sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyamettha tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etenava saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ, karaṇaṃ viya ca kappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho, yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa yānaṃ, sammā vā yānaṃ apagamoti samayo, pahānaṃ. Abhimukhaṃ ñāṇena etabbo abhisametabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samaya-saddassa pavatti veditabbā. Samaya-saddassa atthuddhāre abhisamaya-saddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samaya-saddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.


我来直译这段巴利文：
"一"字在他、最胜、无伴、数等义中可见。如此,此在"我与世间是常,唯此为真实,其他为虚妄,如是某些人宣说"等中见于他义,"心一境性"等中见于最胜义,"独一远离"等中见于无伴义,"诸比丘,梵行住只有一时一机会"等中见于数义,此处也是数义,故说"一为数量限定的指示"。"时与机会"即适时与因缘和合。"刹那"即机会。如来出世等是道梵行的机会,因为是获得彼因缘之因。刹那即是机会。所说"刹那"与"机会",其义为唯一。"大集会"即大众会。"机会也"即学处圆满的因。"见机会说"即见解论说。因为坐在彼处的外道各自宣说自己的见解。"义现观"即获得利益。"应现观"即现观,现观即是义为现观义,故以应现观的一性而说逼迫等。或现观即通达的境界性为现观义,故如是以一性说彼等。其中"逼迫"是苦谛对具此者的损恼、使无广大。"热恼"是以苦苦性等方式的焦灼煎迫。
其中俱作因的和合、聚集、共有为机会,即和合。此处与道梵行、依止之人聚集、和合为机会,即刹那。于此,以此和合有情或自性法与俱生等、生起等为机会,即时。虽以法的生起而实无时,但以施设而成的色说为法生起的所依、作具。平等、一起诸分的进行、住立为机会,即众,如"合集"。因为诸分共住即是众。余缘和合而从此生起果、转起为机会,即因,如"集"。结缚性故和合,于自境转起,或坚执性故结合而进行,有情依所执着而以此转起为机会,即见。因为有情以见结缚而极系缚。和合、会合、相应为机会,即获得。平等的进行,或正确的进行离去为机会,即断。应以智对向现观为现观,即诸法无颠倒自性。以对向性正确进行、了知为现观,即诸法如实自性的觉悟。如是应知机会字在彼彼义中的转起。机会字的义释中现观字的例证应如所说方式而知。"此"即机会字。时为义,因和合等义在此不适合,且如处所、说者、会众等,时应指示为经的因缘。


Kasmā panettha aniyāmitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti āha ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samaya-saddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Pakāsāti dasasahassilokadhātuyā pakampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttappabhedesuyeva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo attahitapaṭipattisamayo ca abhisambodhisamayo. Ariyatuṇhibhāvasamayo diṭṭhadhammasukhavihārasamayo. Karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayeva.

Karaṇavacanena niddeso kato yathāti sambandho. Tatthāti abhidhammavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattha ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti, ca ādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle, dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Yathā ca gāvīsu duyhamānāsu gato, duddhāsu āgatoti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte satīti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhavatoti samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye ca sati phassādayopi hontīti ubhayattha samaya-sadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti.

Hetuatthokaraṇattho ca sambhavati ‘‘annena vasati, ajjhenena vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā, vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viyāti.

Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayogavacananiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.

Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyatayo katoti dasseti.

Seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhanti vuttaṃ seṭṭhaguṇasahacaraṇato. Tathā uttamanti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto.


我来直译这段巴利文：
为何此处不以季节年等方式限定而以无限定方式说时?为说明此而说"此中虽"等。为显示不以季节年等方式限定而说机会字也得此功德,故说"或者这些"等。因为普遍显示安立于差别中。其中现法乐住时是日日以禅定度过的时,特别是七七日。"显著"即以震动一万世界、现光明等而明显。为以不同方式摄取已说诸时中一分而显示,故说"此"等。如是觉悟时是智作用时和自利行时。圣默然时是现法乐住时。悲愍作用、利他行、说法时即是说法时。
依"如以具格而作说明"而连接。"彼处"即在阿毗达磨和律中。"如是"即以处格具格。处格为所依义。"有"即作用,以作用标示其他作用为以有标示有。其中如时虽为自性法所限定,自身胜义上无有,但为所依性而知,因彼刹那生起者前后无有,如"晨生、暮去"等;众虽离部分而无有,但以施设而成,以部分的所依性而施设,如"树上有枝、生于稻堆"等,如是此处也,故说"因所依..."乃至"..诸法"。凡在何时、何法聚欲界善心生起,即在彼时、彼法聚有触等,此为彼处之义。如挤牛乳时去,挤后来,以挤乳作用标示去的作用,如是此处也,说"于何时、于彼时"时,因义词不离存在,故了知有此义,以机会的存在作用标示心的生起作用和触等的生起作用。"于何时"即于何第九刹那、何如理作意等因、何因缘和合中有欲界善心生起,即于彼刹那、因、因缘和合中有触等,为显示两处机会字作处格说明相应于标示性的有,故说"刹那"乃至"标示"。
因义和具义可得,如"以食住、以诵习住、以斧砍、以锄掘"等。因为世尊听闻违犯后令比丘众集合,询问、呵责已越事之人,不过彼彼已越事之时而即于彼时制学处,如在第三波罗夷等中期待学处制定之因。
从开始直至说法结束,以利他行称为悲愍住。"为显彼义"即为显示完全相应义。如"诵习一月"而作宾格说明。
"古人"即注释师。"仅语言差别"即以言说而有差别。以此显示在经律中作语法变化。
"最胜"谓表最胜之语说为最胜,因相应最胜功德。如是于"最上"中也。"应尊重"谓相应尊重性因具重功德,或因应尊重而应尊重。


Vuttoyeva na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

Apica bhage vani, vamīti vā bhagavā, bhage sīlādiguṇe vani bhaji sevi, te vā vineyyasantānesu ‘‘kathaṃ nu kho uppajjeyyu’’nti vani yāci patthayīti bhagavā, bhagaṃ vā siriṃ, issariyaṃ, yasañca vami khelapiṇḍaṃ viya chaḍḍayīti bhagavā. Tathā hi bhagavā hatthagataṃ siriṃ, catuddīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ anapekkho pariccajīti. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharādigatā bhājanalokasobhā. Te bhagavā vami tappaṭibaddhachandarāgappahānena pajahatīti evampi bhage vamīti bhagavā.

‘‘Dhammasarīraṃ paccakkhaṃ karotī’’ti ‘‘yo vo ānanda mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ.

Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci antarāyo sakkā kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa ‘‘eva’’nti niddisanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussavitaṃ, na paramparābhatanti imassatthassa dīpanato. Kālasampattiṃ niddisati ‘‘bhagavā’’ti padassa sannidhāne payuttassa samaya-saddassa kālassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti.

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.

Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Antaratoti hadaye. Antarāti ārabbha nipphattīnaṃ vemajjhe. Antarikāyāti antarāḷe. Ettha ca ‘‘tadantaraṃ ko jāneyya, etesaṃ antarā kappā, gaṇanāto asaṅkhiyā, antarantarā kathaṃ opātetī’’ti ca ādīsu viya kāraṇavemajjhesu vattamānā antarā-saddā eva udāharitabbā siyuṃ, na pana cittakhaṇavivaresu vattamānā antarantarikā-saddā. Antarā-saddassa hi ayaṃ atthuddhāroti. Ayaṃ panettha adhippāyo siyā – yesu atthesu antarā-saddo vattati, tesu antarasaddopi vattatīti samānatthattā antarā-saddatthe vattamāno antara-saddo udāhaṭo, antarā-saddo eva vā ‘‘yassantarato’’ti ettha gāthāsukhatthaṃ rassaṃ katvā vuttoti daṭṭhabbaṃ. Antarā-saddo eva pana ika-saddena padaṃ vaḍḍhetvā ‘‘antarikā’’ti vuttoti evamettha udāharaṇodāharitabbānaṃ virodhābhāvo daṭṭhabbo. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarā-saddayogena upayogavacanassa icchitattā. Tenevāha ‘‘antarāsaddena yuttattā upayogavacanaṃ kata’’nti.


我来直译这段巴利文：
虽已说但此处不应说,因为清净道论是此注释的一部分,此为意趣。
又,因"分"而生,或说"吐"为世尊,因分享、受用戒等功德而生,或在所化有情相续中思"如何能生起"而祈求希望故为世尊,或吐弃分即吉祥、自在、名声如唾团故为世尊。如是世尊舍离在手之吉祥、四洲自在、转轮王成就所依的七宝照耀之名声而无顾恋。或"光"为诸星,与彼等同行转起为"分",须弥、由乾陀罗等所系的器世间庄严。世尊以断除对彼系缚的欲贪而舍弃故,如是也因"分"而"吐"为世尊。
说"使法身现前"因"阿难,我为汝等所说施设之法与律,于我去后为汝等之师"之语,因知有法为师的同义而说。
如金刚聚之身因他不能坏身。因为无人能对世尊色身造成障碍。显示说法圆满因指示将说全经之"如是"。显示声闻圆满因显此义:"为证得无碍解、在五处为世尊置于最上,为我大声闻所闻,且为我亲闻,非传闻,非传承"。显示时圆满因"世尊"字邻近所用的机会字显示时为佛出世所庄严。因佛出世为时圆满之最上。故说此:
"劫浊、恶世中，佛出世啊大稀有；
如火中所生，盛开蜜露之红莲。"
"世尊"显示说者圆满因为功德殊胜、最上有情、应尊重之同义语。
"电光之间"为闪电发生之刹那。"内"为在心。"中"为开始成就之中间。"间"为中间。此中应举"谁能知彼中、彼等中间劫、从数无量、如何投入中中间"等例,如在因的中间转起的"中"字,而非在心刹那间隙转起的"中间"字。因为此为"中"字的义释。此中应有此意趣:因"中"字在彼等义中转起,故"内"字也转起,因同义而转起于"中"字义的"内"字被举例,或"中"字在"从内"中为偈颂顺适而作短音说。而"中"字以"间"字增长语词说为"间隙",如是此中应见举例与所举例无相违。若不配合则不得宾格,因与"中"字相应而欲得宾格。故说"因与中字相应而作宾格"。


‘‘Niyato sambodhiparāyaṇo, aṭṭhānametaṃ bhikkhave anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, ‘‘netaṃ ṭhānaṃ vijjatī’’ tiādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva.

Suppiyopi khoti ettha kho-saddo avadhāraṇattho ‘‘assosi kho’’tiādīsu viya. Tena addhānamaggapaṭipanno ahosiyeva, nāssa maggapaṭipattiyā koci antarāyo ahosīti ayamattho dīpito hoti. Tatrāti vā kālassa paṭiniddeso. Sopi hi ‘‘ekaṃ samaya’’nti pubbe adhikato. Yañhi samayaṃ bhagavā antarā rājagahañca nāḷandañca addhānamaggapaṭipanno, tasmiṃyeva samaye suppiyopi taṃ maggaṃ paṭipanno avaṇṇaṃ bhāsati, brahmadatto ca vaṇṇaṃ bhāsatīti. Pariyāyati parivattatīti pariyāyo, vāro. Pariyāyeti desetabbamatthaṃ paṭipādetīti pariyāyo, desanā. Pariyāyati attano phalaṃ pariggahetvā pavattatīti pariyāyo, kāraṇanti evaṃ pariyāya-saddassa vārādīsu pavatti veditabbā. Kāraṇenāti kāraṇapatirūpakena. Tathā hi vakkhati ‘‘akāraṇameva kāraṇanti vatvā’’ti. Kasmā panettha ‘‘avaṇṇaṃ bhāsatī’’ti, ‘‘vaṇṇaṃ bhāsatī’’ti ca vattamānakālaniddeso kato, nanu saṅgītikālato so avaṇṇavaṇṇānaṃ bhāsitakālo atītoti? Saccametaṃ, ‘‘addhānamaggapaṭipanno hotī’’ti ettha hoti-saddo viya atītakālattho bhāsati-saddo ca daṭṭhabbo. Atha vā yasmiṃ kāle tehi avaṇṇo vaṇṇo ca bhāsīyati, taṃ apekkhitvā evaṃ vuttaṃ. Evañca katvā ‘‘tatrāti kālassa paṭiniddeso’’ti idañca vacanaṃ samatthitaṃ hoti.

Akāraṇanti ayuttiṃ, anupapattinti attho. Na hi arasarūpatādayo dosā bhagavati saṃvijjanti, dhammasaṅghānañca durakkhātaduppaṭipannatādayoti. Akāraṇanti vā yuttakāraṇarahitaṃ, paṭiññāmattanti adhippāyo . Imasmiñca atthe kāraṇanti vatvāti kāraṇaṃ vāti vatvāti attho. Arasarūpādīnañcettha jātivuḍḍhesu abhivādanādisāmīcikammākaraṇaṃ kāraṇaṃ, tathā uttarimanussadhammālamariyañāṇadassanābhāvassa sundarikāmaguṇādinavabodho, saṃsārassa ādikoṭiyā apaññāyanapaṭiññā, abyākatavatthubyākaraṇanti evamādayo, tathā asabbaññutādīnaṃ kamāvabodhādayo yathārahaṃ niddhāretabbā. Tathā tathāti jātivuḍḍhānaṃ anabhivādanādiākārena.

Avaṇṇaṃ bhāsamānoti avaṇṇaṃbhāsanahetu. Hetuattho hi ayaṃ māna-saddo. Anayabyasanaṃ pāpuṇissati ekantamahāsāvajjattā ratanattayopavādassa. Tenevāha –

‘‘Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindatī’’ti.


我来直译这段巴利文：
"决定趣向正觉,诸比丘,无有是处,不可能,即具见人故意夺有情生命,此处不存在"等语,因见戒决定自性,故声闻也以见戒同分互相和合,何况一来等。因"以如是见成就见同分而住,以如是戒成就戒同分而住"之语,凡夫也必得以见戒同分和合性。
"善吉也"中,"也"字为限定义,如"闻也"等。由此显示"确实行于道路,其道路行无有任何障碍"此义。"彼处"为时的指示。因为彼也先已说"一时"。即世尊在王舍城（今印度比哈尔邦首府巴特那）与那烂陀间行于道路时,即于彼时善吉也行于彼道说诽谤,梵授说称赞。"转"为转变为转,即轮次。"转"为显示所说义为转,即说法。"转"为摄取自果而转起为转,即因,如是应知转字在轮次等中的转起。"以因"为以似因。如是将说"说非因为因"。为何此处作"说诽谤"、"说称赞"的现在时说明,难道从结集时彼诽谤称赞的说时非过去耶?此为真实,"行于道路"中如"有"字,应见"说"字也为过去时义。或省视彼等说诽谤称赞之时而如是说。如是作时,"彼处为时的指示"此语也得成立。
"非因"义为不合理、不应理。因为世尊无有无味色等过失,法僧也无有说恶、行恶等。或"非因"为离正当因,意为仅言说。于此义中,"说因"义为说"或因"。此中对生贵者不作礼敬等恭敬事为无味色等之因,如是对上人法最胜智见无有知晓欲功德过患,宣称不知轮回之初际,解答未记事,如是等,如是应依适宜抉择不遍知等之渐觉等。"如是如是"以不礼敬等生贵者之行相。
"说诽谤"为因说诽谤。因为此"正"字为因义。必得灾祸因诽谤三宝极大罪过。故说:
"赞叹应呵者，
或呵应赞者；
以口集不幸，
因此不得乐。"


‘‘Amhākaṃ ācariyo’’tiādinā brahmadattassa saṃveguppattiṃ, attano ācariye kāruññappavattiñca dassetvā kiñcāpi antevāsinā ācariyassa anukūlena bhavitabbaṃ, ayaṃ pana paṇḍitajātikattā na edisesu taṃ anuvattatīti, idāni tassa kammassakataññāṇappavattiṃ dassento ‘‘ācariye kho panā’’tiādimāha. Vaṇṇaṃ bhāsituṃ āraddho ‘‘apināmāyaṃ ettakenāpi ratanattayāvaṇṇato orameyyā’’ti. Vaṇṇīyatīti vaṇṇo, guṇo. Vaṇṇanaṃ guṇasaṅkittananti vaṇṇo, pasaṃsā. Saṃññūḷhāti ganthitā, nibandhitāti attho. Atitthena pakkhando dhammakathikoti na vattabbo aparimāṇaguṇattā buddhādīnaṃ , niravasesānañca tesaṃ idha pakāsanaṃ pāḷisaṃvaṇṇanāyeva sampajjatīti. Anussavādīti ettha ādi-saddena ākāraparivitakkadiṭṭhinijjhānakkhantiyo saṅgaṇhāti. Attano thāmena vaṇṇaṃ abhāsi, na pana buddhādīnaṃ guṇānurūpanti adhippāyo. Asaṅkhyayyāparimitappabhedā hi buddhādīnaṃ guṇā. Vuttañhetaṃ –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti.

Idhāpi vakkhati ‘‘appamattakaṃ kho paneta’’ntiādi.

Iti ha teti ettha itīti vuttappakāraparāmasanaṃ. Ha-kāro nipātamattanti āha ‘‘evaṃ te’’ti.

Iriyāpathānubandhanena anubandhā honti, na pana sammāpaṭipattianubandhanenāti adhippāyo. Tasmiṃ kāleti yasmiṃ saṃvacchare utumhi māse pakkhe vā bhagavā taṃ addhānamaggaṃ paṭipanno, tasmiṃ kāle. Teneva hi kiriyāvicchedadassanavasena ‘‘rājagahe piṇḍāya caratī’’ti vattamānakālaniddeso kato. Soti evaṃ rājagahe vasamāno bhagavā. Taṃ divasanti yaṃ divasaṃ addhānamaggapaṭipanno, taṃ divasaṃ. Taṃ addhānaṃ paṭipanno nāḷandāyaṃ veneyyānaṃ vividha hitasukhanipphattiṃ ākaṅkhamāno imissā ca aṭṭhuppattiyā tividhasīlālaṅkataṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ brahmajālasuttantaṃ desessāmīti. Ettāvatā ‘‘kasmā pana bhagavā taṃ addhānaṃ paṭipanno’’ti codanā visodhitā hoti. ‘‘Kasmā ca suppiyo anubandho’’ti ayaṃ pana codanā ‘‘bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānanto’’ti etena visodhitā hoti. Na hi so bhagavantaṃ daṭṭhumeva icchatīti. Tenevāha ‘‘sace pana jāneyya, nānubandheyyā’’ti.

Nīlapītalohitodātamañjiṭṭhapabhassaravasena ‘‘chabbaṇṇarasmiyo. ‘‘Samantā asītihatthappamāṇe’’ti tāsaṃ rasmīnaṃ pakatiyā pavattiṭṭhānavasena vuttaṃ. ‘‘Tasmiṃ kira samaye’’ti ca tasmiṃ addhānagamanasamaye buddhasiriyā anigūhitabhāvadassanatthaṃ vuttaṃ. Na hi tadā tassā nigūhane pakkusātiabhigamanādīsu viya kiñcipi kāraṇaṃ atthīti. Ratanāveḷaṃ ratanavaṭaṃsakaṃ. Cīnapiṭṭhacuṇṇaṃ sindhanacuṇṇaṃ.


我来直译这段巴利文：
以"我们的师"等显示梵授生起悚惧,对自己师生起悲愍,虽然弟子应随顺师,但此人因具智者性而不在如是事随从他,现在显示他的业自性智生起,故说"但对师"等。开始说赞叹："愿他仅以此而停止诽谤三宝。""称赞"为称赞,即功德。"称赞"为功德称扬为称赞,即赞叹。"联结"为系结,即系缚之义。不应说无渡处而跃入的说法者,因佛等功德无量,且此处显示彼等无余成就于文解释。"传闻等"中"等"字摄取行相、思惟、见、思择忍。以自力说赞叹,非随顺佛等功德,此为意趣。因佛等功德无数无限差别。故说:
"佛对佛说赞叹,
若说一劫不他语;
劫尽于长远间,
如来赞叹不尽。"
此处也将说"此唯少分"等。
"如是彼等"中,"如是"指示所说方式。"哈"字仅为助词,故说"如是彼等"。
以威仪随随从,非以正行随从,此为意趣。"彼时"即世尊行彼道路的年或季或月或分,彼时。因此依显示断绝作用而以现在时说明"在王舍城（今印度比哈尔邦首府巴特那）乞食行"。"彼"即如是住在王舍城的世尊。"彼日"即行道路之日,彼日。行彼道路愿所化众生成就种种利乐,且依此事起以三种戒为庄严,破除种种诡诈谄曲等邪命,解除六十二见网,震动一万世界,将说梵网经。至此解答"为何世尊行彼道路"的诘问。但"为何善吉随从"此诘问以"不知世尊行彼道路"而解答。因为他不欲见世尊。故说"若知则不随从"。
以青黄赤白紫光明为"六色光明"。"四周八十肘量"依彼等光明自性生起处而说。"据说彼时"为说彼行道时佛威德未隐藏。因为彼时无如往见跋固娑提等任何隐藏因缘。宝冠为宝头饰。中国粉为信度那粉。


Byāmappabhāparikkhepavilāsinī ca assa bhagavato lakkhaṇamālāti mahāpurisalakkhaṇāni aññamaññapaṭibaddhattā evamāha. Dvattiṃsāya candamaṇḍalānaṃ mālā kenaci ganthetvā ṭhapitā yadi siyāti parikappanavasenāha ‘‘ganthetvā ṭhapitadvattiṃsacandamālāyā’’ti. Siriṃ abhibhavantī ivāti sambandho. Esa nayo sūriyamālāyātiādīsupi. Mahātherāti mahāsāvake sandhāyāha. Evaṃ gacchantaṃ bhagavantaṃ bhikkhū ca disvā atha attano parisaṃ avalokesīti sambandho. ‘‘Yasmā panesā’’tiādinā ‘‘kasmā ca so ratanattayassa avaṇṇaṃ bhāsatī’’ti codanaṃ visodheti. Itīti evaṃ, vuttappakārenāti attho. Imehi dvīhīti lābhaparivārahāniṃ nigamanavasena dasseti. Bhagavato virodhānunayābhāvavīmaṃsanatthaṃ ete avaṇṇaṃ vaṇṇañca bhāsantīti apare. ‘‘Mārena anvāviṭṭhā evaṃ karontī’’ti ca vadanti.

2. Ambalaṭṭhikāya avidūre bhavattā uyyānaṃ ambalaṭṭhikā yathā ‘‘varuṇānagaraṃ, godāgāmo’’ti. Keci pana ‘‘ambalaṭṭhikāti yathāvuttanayeneva ekagāmo’’ti vadanti . Tesaṃ mate ambalaṭṭhikāyanti samīpatthe bhummavacanaṃ. Rājāgārakaṃ vessavaṇamahārājadevāyatananti eke. Bahuparissayoti bahupaddavo. ‘‘Saddhiṃ antevāsinā brahmadattena māṇavenā’’ti vuttaṃ sīhaḷaṭṭhakathāyaṃ. Tañca kho pāḷi āruḷhavaseneva, na pana tadā suppiyassa parisāya abhāvato. Kasmā panettha brahmadattoyeva pāḷi āruḷho, na suppiyassa parisāti? Payojanābhāvato. Yathā cetaṃ, evaṃ aññampi edisaṃ payojanābhāvato saṅgītikārehi na saṅgahitanti daṭṭhabbaṃ. Keci pana ‘‘vuttanti pāḷiyaṃ vutta’’nti vadanti, taṃ na yujjati pāḷiāruḷhavasena pāḷiyaṃ vuttanti āpajjanato. Tasmā yathāvuttanayenevettha attho gahetabbo. Parivāretvā nisinno hotīti sambandho.



我来直译这段巴利文：
因大士相互相关,故说"彼世尊相鬘以一寻光围绕庄严"。依设想若有三十二月轮鬘由某人系置而说"如系置三十二月鬘"。"如胜于吉祥"为连接。此法于日轮鬘等中也如是。"大长老"谓指大声闻。如是见行走的世尊与比丘们后顾视自众,为连接。以"因为此"等解答"为何他说三宝之诽谤"的诘问。"如是"即如是,义为如所说方式。"以此二"依结论显示失利养眷属。另有说为试验对世尊的嗔爱有无而彼等说诽谤与赞叹。也说"被魔附着而如是作"。
2. 因在庵婆林不远而成为庵婆林园,如"婆楼那城、牛村"。有些人说"庵婆林为如所说方式的一村"。依彼等意"于庵婆林"为近义处格。有说"王舍为毗沙门大王天宫"。"多险难"为多灾难。僧伽罗注中说"与弟子梵授学童共"。彼唯依入圣典,非因彼时善吉无众。为何此中唯梵授入圣典,非善吉之众?因无作用。如此,应见其他如是也因无作用而结集者不摄。有些人说"说即圣典中说",彼不适合,因成为依入圣典而圣典中说。故此中应如所说方式而取义。"围绕而坐"为连接。

3.Kathādhammoti kathāsabhāvo, kathādhammo upaparikkhāvidhīti keci. Nīyatīti nayo, attho. Saddasatthaṃ anugato nayo saddanayo. Tattha hi anabhiṇhavuttike acchariya-saddo icchito. Tenevāha ‘‘andhassa pabbatārohaṇaṃ viyā’’ti. Accharāyoggantiacchariyanti niruttinayo , so pana yasmā porāṇaṭṭhakathāyaṃ āgato, tasmā āha ‘‘aṭṭhakathānayoti. Yāvañcidaṃ suppaṭividitāti sambandho, tassa yattakaṃ suṭṭhu paṭividitā, taṃ ettakanti na sakkā amhehi paṭivijjhituṃ, akkhātuṃ vāti attho. Tenevāha ‘‘tena suppaṭividitatāya appameyyataṃ dassetī’’ti.

Pakatatthapaṭiniddeso taṃ-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato supākaṭo ca hoti, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya atthabhāvena dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassana-saddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ savisayavisesappavattidassanatthaṃ asādhāraṇañāṇavisesavasena vijjattayavasena vijjābhiññānāvaraṇavasena sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatāāsayānusayañāṇena. Sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi.

Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā, sāsanapaccatthikānaṃ vā aññatitthiyānaṃ, tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ, appaṭibhānatākaraṇaṃ, ajjhupekkhanañca. Kesivinayasuttañcettha nidassanaṃ.

Tathā ṭhānāṭhānādīni jānatā, yathākammūpage satte passatā, savāsanānaṃ āsavānaṃ khīṇattā arahatā, abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena. Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā, tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnampi abhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ ahānihetubhūtāya aparikkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaṭṭhārasāveṇikabuddhadhammehipi yojanā veditabbā.

Yadipi hīnakalyāṇabhedena duvidhāva adhimutti pāḷiyaṃ vuttā, pavattiākāravasena pana anekabhedabhinnāti āha ‘‘nānādhimuttikatā’’ti. Sā pana adhimutti ajjhāsayadhātu, tadapi tathā tathā dassanaṃ khamanaṃ rocanañcāti āha ‘‘nānājjhāsayatā…pe… rucitā’’ti. Nānādhimuttikatañāṇenāti cettha sabbaññutañāṇaṃ adhippetaṃ, na dasabalañāṇanti āha ‘‘sabbaññutañāṇenā’’ti. Iti ha meti ettha evaṃ-saddattho iti-saddo, ha-kāro nipātamattaṃ saralopo ca katoti dassetuṃ vuttaṃ ‘‘evaṃ ime’’ti.



我来直译这段巴利文：
3. "谈论法"为谈论自性,有些人说谈论法为考察方法。"被引导"为道理,即义。随文法的道理为语法道理。因此于非常见说中希求"希有"字。故说"如盲人登山"。"堪于拍手"为"希有"为词源道理,因彼来自古注,故说"注释道理"。"乃至此善知"为连接,义为彼善知有多少,此量我们不能通达或说。故说"由此显示善知的无量性"。
"彼字为显示本义",因以"世尊"等词同格表示的,以彼等正觉性而世尊显著极显著,显示彼正觉性与来时道为义而说"彼...乃至...正觉"。虽然此处智与见二字为慧之异名,为显示依种种殊胜彼等各自境界殊胜转起,依不共智殊胜、依三明、依神通明障、依一切智肉眼、依通达教化智而配合彼义而说"彼等彼等"等。其中以知意乐随眠为以意乐随眠智。以见一切所知法为以一切智无障智。
"宿住等"为宿住漏尽智。"通达慧"为圣道慧。"敌"为烦恼敌,或五种魔,或教敌即外道,彼等的破坏为以神变制服、令无辩才、舍置。调马经于此为例证。
如是以知处非处等,以见随业趣有情,以漏与习气尽故为阿罗汉,以正确觉知应证等差别诸法为正等觉。或以三时智无碍故为知,以三业随智故为审虑作为见,以断除贪等故为阿罗汉,以欲等无减因的无尽辩才成就故为一切智为正等觉,如是应知依十力十八不共佛法等配合。
虽然圣典中说劣与胜二种胜解,但依转起行相则有多种差别,故说"种种胜解性"。彼胜解为意乐界,彼也如是见、忍、喜,故说"种种意乐性...乃至...乐性"。此中"以种种胜解智"意为一切智,非十力智,故说"以一切智"。"如是我"中,"如是"字义为"如是"字,"哈"字仅为助词且作母音脱落,为显示此而说"如是彼等"。

4.Arahattamaggena samugghātaṃ kataṃ, yato ‘‘natthi abyāvaṭamano’’ti buddhadhammesu vuccati. Vītināmetvā phalasamāpattīhi. Nivāsetvā vihāranivāsanaparivattanavasena. ‘‘Kadāci ekako’’tiādi tesaṃ tesaṃ vineyyānaṃ vinayanānukūlaṃ bhagavato upasaṅkamadassanaṃ. Pādanikkhepasamaye bhūmiyā samabhāvāpatti suppatiṭṭhitapādatāya nissandaphalaṃ, na iddhinimmānaṃ. ‘‘Ṭhapitamatte dakkhiṇapāde’’ti buddhānaṃ sabbadakkhiṇatāya vuttaṃ. Arahatte patiṭṭhahantīti sambandho.

Dullabhā sampattīti satipi manussattapaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo guṇā dullabhāti attho. Cātumahārājikabhavananti cātumahārājikadevaloke suññavimānāni gacchantīti attho. Esa nayo tāvatiṃsabhavanādīsupi. Kālayuttanti imissā velāya imassa evaṃ vattabbanti taṃtaṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā. Atha vā samayayuttanti hetūdāharaṇasahitaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti. Utuṃ gaṇhapeti, na pana malaṃ pakkhāletīti adhippāyo. Na hi bhagavato kāye rajojallaṃ upalimpatīti.

Kilāsubhāvo kilamatho. Sīhaseyyaṃ kappeti sarīrassa kilāsubhāvamocanatthanti yojetabbaṃ. ‘‘Buddhacakkhunā lokaṃ voloketī’’ti idaṃ pacchimayāme bhagavato bahulaāciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi sabbaññutañāṇena ca bhagavā tamatthaṃ sādhetīti. ‘‘Ime diṭṭhiṭṭhānā’’tiādidesanā sīhanādo. Tesaṃ ‘‘vedanāpaccayā taṇhā’’ tiādinā paccayākāraṃ samodhānetvā. ‘‘Sineruṃ ukkhipanto viya nabhaṃ paharanto viya cā’’ti idaṃ brahmajāladesanāya anaññasādhāraṇattā sudukkaratādassanatthaṃ vuttaṃ. Etanti ‘‘yena, tenā’’ti etaṃ padadvayaṃ. Yenāti vā hetumhi karaṇavacanaṃ, yena kāraṇena so maṇḍalamāḷo upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho, kāraṇaṃ pana ‘‘ime bhikkhū’’tiādinā aṭṭhakathāyaṃ vuttaṃeva. Kaṭṭhanti nisīdanayogyaṃ dārukkhandhaṃ.


我来直译这段巴利文：
4. 以阿罗汉道作根除,因此在佛法中说"无不专注意"。以果定度过。着衣依换住处衣。"有时独自"等显示世尊随顺调伏彼等所化众生的亲近。足落时地平为善立足的等流果,非神变所作。"置右足时"因佛一切右故说。"住立于阿罗汉"为连接。
"难得成就"义为虽得人身,适宜处住、诸根无缺、信获得等功德难得。"四大王天住处"义为往四大王天界空宫殿。此法于三十三天住处等中也如是。"时宜"为此时对此如是应说的随顺彼彼时。"机宜"为彼同义语,或随顺事起。或"机宜"为具因譬喻。世尊以时与理由说法。使取温热,非洗垢之意。因世尊身不粘尘垢。
疲惫性为疲劳。"作狮子卧"应配合为为解除身体疲劳。"以佛眼观察世间"此依世尊后夜多数习行而说。有时世尊以余力智与一切智成就彼义。"此等见处"等说为狮子吼。以"缘受有爱"等配合彼等缘起。"如举须弥山(喜马拉雅山)如击虚空"此为显示梵网经说不共他故难作而说。"此"为"由彼,往彼"此二词。或"由彼"为因的具格,义为以彼因应往彼圆形殿,以彼因而往,因由"此等比丘"等于注中已说。"木"为适合坐的木段。


Purimoti ‘‘katamāya nu bhavathā’’ti evaṃ vutto attho. Kā ca pana voti ettha ca-saddo byatireke. Tena yathāpucchitāya kathāya vakkhamānaṃ vippakatabhāvaṃ joteti. Pana-saddo vacanālaṅkāro. Yāya hi kathāya te bhikkhū sannisinnā, sā eva antarākathābhūtā vippakatā visesena puna pucchīyatīti. Aññāti antarāsaddassa atthamāha. Aññatthe hi ayaṃ antarā-saddo ‘‘bhūmantaraṃ samayantara’’ntiādīsu viya. Antarāti vā vemajjheti attho. Nanu ca tehi bhikkhūhi sā kathā yathādhippāyaṃ ‘‘iti ha me’’tiādinā niṭṭhapitā yevāti? Na niṭṭhāpitā bhagavato upasaṅkamanena upacchinnattā. Yadi hi bhagavā tasmiṃ khaṇe na upasaṅkameyya bhiyyopi tappaṭibaddhāyeva kathā pavatteyyuṃ, bhagavato upasaṅkamanena pana na pavattesuṃ. Tenevāha ayaṃ kho…pe… anuppatto’’ti. Kasmā panettha dhammavinayasaṅgahe kariyamāne nidānavacanaṃ, nanu bhagavato vacanameva saṅgahetabbanti? Vuccatedesanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthudhammapaṭiggāhakapaṭibaddhā hi desanā ciraṭṭhitikā hoti, asammosadhammā saddheyyā ca. Desakālakattusotunimittehi upanibandho viya vohāravinicchayo, teneva cāyasmatā mahākassapena ‘‘brahmajālaṃ āvuso ānanda kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena nidānaṃ bhāsitanti tayidamāha ‘‘kāla…pe… nidānaṃ bhāsita’’nti.

Apica satthusiddhiyā nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhattasiddhi. Sammāsambuddhabhāvena hissa pubbaracanādīnaṃ abhāvo sabbattha appaṭihatañāṇacāratāya, ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasatthusāvakānurodhābhāvato khīṇāsavattasiddhi. Khīṇā savatāya hissa ācariyamuṭṭhiādīnaṃ abhāvo, visuddhā ca parānuggahappavatti. Iti desakadosabhūtānaṃ diṭṭhicārittasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasūcakehi, ñāṇappahānasampadābhi byañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo , attahitaparahitappaṭipatti ca pakāsitā hoti nidānavacanena sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato, ‘‘jānatā passatā’’tiādi vacanato ca. Tena vuttaṃ ‘‘satthusiddhiyā nidānavacana’’nti.

Tathā satthusiddhiyā nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ satthubhūtaṃ, na kabyaracanādisāsanabhūtaṃ. Tena vuttaṃ ‘‘satthusiddhiyā nidānavacana’’nti. Apica satthuno pamāṇabhūtatāvibhāvanena sāsanassa pamāṇabhāvasiddhiyā nidānavacanaṃ. ‘‘Bhagavatā’’ti hi iminā tathāgatassa guṇavisiṭṭhasattuttamādibhāvadīpanena, ‘‘jānatā’’tiādinā āsayānusayañāṇādipayogadīpanena ca ayamattho sādhito hoti. Idamettha nidānavacanapayojanassa mukhamattadassanaṃ. Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvetunti.

Nidānavaṇṇanā niṭṭhitā.



我来直译这些巴利文：
"前者"为"你们在何故"如是所说之义。"是何"中,"且"字为区别。由此显示如所问之谈未完成性。"然"字为语庄严。因彼等比丘集会的谈即成为中间谈未完成而特别再问。"他"为说明"中间"字的意义。因此"中间"字为他义,如"地中、时中"等。或"中间"为中央之义。然而彼等比丘岂非已如意以"如是我"等结束彼谈耶?未结束因世尊亲近而中断。若世尊彼时不亲近,彼等更多随顺彼谈而转,因世尊亲近而不转。故说"此即...乃至...到达"。
何故于此结集法律时说缘起语,岂非应结集世尊语耶?答:为成就教说的住立、无失、可信性。因教说系属时处所事法所化众而成为久住、

5.Nikkhittassāti desitassa. Desanāpi hi desetabbassa sīlādiatthassa vineyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādisāsanappaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha ‘‘cattāro suttanikkhepā’’ti. Kāmañcettha attajjhāsayassa, aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ajjhāsayapucchānusandhisabbhāvato, attajjhāsayaaṭṭhuppattīnaṃ pana aññamaññaṃ saṃsaggo natthīti nayidha niravaseso vitthāranayo sambhavati, tasmā ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Atha vā yadipi aṭṭhuppattiyā ajjhāsayena siyā saṃsaggabhedo, tadantogadhattā pana sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitāti daṭṭhabbaṃ. So panāyaṃ suttanikkhepo sāmaññabhāvato paṭhamaṃ vicāretabbo, tasmiṃ vicārite yassā aṭṭhuppattiyā idaṃ suttaṃ nikkhittaṃ, tassā vibhāgavasena ‘‘mamaṃ vā bhikkhave’’tiādinā (dī. ni. 1.5, 6), ‘‘appamattakaṃ kho paneta’’ntiādinā (dī. ni. 1.7), ‘‘atthi bhikkhave’’tiādinā (dī. ni. 1.28) ca pavattānaṃ suttānaṃ suttapadesānaṃ vaṇṇanā vuccamānā taṃtaṃanusandhidassanasukhatāya suviññeyyā hotīti āha ‘‘suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hotī’’ti.

‘‘Suttanikkhepā’’tiādīsu nikkhipanaṃ nikkhepo, suttassa nikkhepo suttassa kathanaṃ suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttaṃyeva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi suttadesanākāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayoti etthāpi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchavasiko. Araṇīyato attho, suttadesanāya vatthu. Atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo, paresaṃ ajjhāsayo parajjhāsayo, pucchīyatīti pucchā, pucchitabbo attho. Sotabbavasappavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasikā, tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ ‘‘pucchāvasiko’’ti. Tathā aṭṭhuppattiyeva ‘‘aṭṭhuppattiko’’ti evampettha attho veditabbo.

Ettha ca paresaṃ indriyaparipākādikāraṇanirapekkhatā attajjhāsayassa visuṃ nikkhepabhāvo yutto. Tenevāha ‘‘kevalaṃ attano ajjhāsayeneva kathetī’’ti. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanānimittabhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitadesanattā kathaṃ parajjhāsaye anavarodhoti na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi dhammadāyādasuttādīnaṃ (ma. ni. 

我来直译这段巴利文：
5. "已置"为已说。因说法也由置所说戒等义于所化相续中而称为"置"。其中如经典虽有数百数千差别,依染污分等教之建立法不超过十六种,如是依自意乐等经置成为四种,故说"四种经置"。虽于此自意乐与事起与他意乐问有混合差别,因有意乐问随顺存在,但自意乐事起互不混合,故此不可能无余详细法,因此说"四种经置"。或虽事起与意乐有混合差别,但因摄余置于其中,依根本置而显示唯四种,应如是见。此经置因为共相应先考察,考察彼后,依彼事起置此经之差别,以"诸比丘,我"等,"此唯少分"等,"诸比丘,有"等所转经与经分之注释所说,因显示彼彼随顺而易了知,故说"考察经置而说则明显"。
"经置"等中,置为置放,经之置为经之说为经置,义为经说。或被置为置,经即置为经置。自意乐为自意乐,彼有此为经说因故为自意乐。或有自意乐为此为自意乐。他意乐于此也此法。问之力为问力,有此为随问。应得为义,为经说事。义生为义生,义生即事起,有此为有事起。或以此置经为经置,即自意乐等。于此义差别中,自意乐为自意乐,他意乐为他意乐,被问为问,为应问义。应闻力转起的受法者之语为随问,彼依置字观待而以男性说为"随问"。如是事起即"有事起",如是此中应知义。
此中不顾他人根成熟等因而自意乐为别置是适当的。故说"唯以自意乐而说"。但他意乐随问以他意乐问为说因而转起,云何不摄于事起,或随问有事起以随顺他意乐而转起说,云何不摄于他意乐,此不应诘难。因取离他人发趣遍问等的唯经说因生为事起,故别取他意乐随问。如是法嗣经等(中部)...

1.29) āmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭo yamatthoti. Attano ajjhāsayeneva kathesi dhammatantiṭhapanatthanti daṭṭhabbaṃ. Sammappadhānasuttantahārakoti anupubbena niddiṭṭhānaṃ saṃyuttake sammappadhānapaṭisaṃyuttānaṃ suttānaṃ āvaḷi, tathā iddhipādahārakādi.Vimuttiparipācanīyā dhammā saddhindriyādayo. Abhinīhāranti paṇidhānaṃ.

Vaṇṇāvaṇṇeti ettha ‘‘acchariyaṃ āvuso’’tiādinā bhikkhusaṅghena vutto vaṇṇopi saṅgahito, taṃ pana aṭṭhuppattiṃ katvā ‘‘atthi bhikkhave aññe ca dhammā’’tiādinā upari desanaṃ ārabhissatīti. ‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyu’’nti imissā desanāya brahmadattena vuttavaṇṇo aṭṭhuppattīti katvā vuttaṃ ‘‘antevāsī vaṇṇaṃ. Iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā’’ti. Vā-saddo upamānasamuccayasaṃsayavavassaggapadapūraṇavikappādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 203) samuccaye, ‘‘ke vā ime, kassa vā’’tiādīsu (pārā. 296) saṃsaye, ‘‘ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu vavassagge, ‘‘na vāyaṃ kumārako mattamaññāsī’’tiādīsu (saṃ. ni. 2.154) padapūraṇe, ‘‘ye hi keci bhikkhave samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170) vikappe, idhāyaṃ vikappeyevāti dassento āha ‘‘vā-saddo vikappanattho’’ti. Para-saddo attheva aññatthe ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’ntiādīsu (dī. ni. 2.64, 65; ma. ni. 1.281; ma. ni. 2.223; saṃ. ni. 1.172; mahāva. 4, 8) atthi adhike ‘‘indriyaparopariyattañāṇa’’ntiādīsu (paṭi. ma. mātikā 68, 1.111) atthi pacchābhāge ‘‘parato āgamissatī’’tiādīsu. Atthi paccanīkabhāve ‘‘uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā’’tiādīsu (dī. ni. 

我来直译这段巴利文：
29). 食生等说因称为"事起"。不依他人问而以意乐为因而说为他意乐,依问力而说为随问,此义明显。应见以自意乐而说为立法相续。相应精进经持者为相应中次第说示的相应精进相应诸经之串,如是神足持者等。解脱成熟法为信根等。发趣为发愿。
"赞誉诽谤"中以"希有友"等比丘僧所说赞也摄,但以彼为事起而将以"诸比丘,有其他诸法"等开始上说。"诸比丘,他人说我赞"此说以梵授所说赞为事起而说"弟子赞。如是以此赞誉诽谤为事起"。"或"字于譬喻、聚集、疑惑、选择、填词、选择等多义中见。如是彼于"或因此彼为智者"等中见于譬喻,义为相似性。"彼等智者知彼牟尼"等中为聚集,"是何等或,是谁的或"等中为疑惑,"此沙门婆罗门中最愚最迷或"等中为选择,"此童子不知量或"等中为填词,"诸比丘,任何沙门或婆罗门"等中为选择,显示此中为选择故说"或字为选择义"。"他"字亦有别义,如"若我说法,他人不了解我"等中有,于胜义"根上下智"等中有,于后分"后来"等中有。于对立"摄持已生起之他论难以法善摄"等中(长部);

2.168). Idhāpi paccanīkabhāveti dassento āha ‘‘pareti paṭiviruddhā’’ti.

Īdisesupīti ettha pi-saddo sambhāvane, tena ratanattayanimittampi akusalacittappavatti na kātabbā, pageva vaṭṭāmisalokāmisanimittanti dasseti. Sabhāvadhammato aññassa kattuabhāvajotanatthaṃ āhanatīti kattuatthe āghātasaddaṃ dasseti, tattha āhanatīti hiṃsati vibādhati, upatāpeti cāti attho. Āhanati etena, āhananamattaṃ vā āghātoti karaṇabhāvatthāpi sambhavantiyeva. Evaṃ avayavabhedanena āghāta-saddassa atthaṃ vatvā idāni tattha pariyāyenapi atthaṃ dassento ‘‘kopassetaṃ adhivacana’’nti āha. Ayañca nayo ‘‘appaccayo anabhiraddhī’’tiādīsupi yathāsambhavaṃ vattabbo. Appatītā honti tenāti pākaṭapariyāyena appaccaya-saddassa atthadassanaṃ, taṃmukhena pana na pacceti tenāti appaccayoti daṭṭhabbaṃ. Abhirādhayatīti sādhayati. Dvīhīti āghātaanabhiraddhipadehi. Ekenāti appaccayapadena. Sesānanti saññāviññāṇakkhandhānaṃ, saññāviññāṇaavasiṭṭhasaṅkhārakkhandhasaṅkhātānaṃ vā. Karaṇanti uppādanaṃ. Āghātādīnañhi pavattiyā paccayasamavāyanaṃ idha ‘‘karaṇa’’nti vuttaṃ, taṃ pana atthato uppādanameva. Anuppādanañhi sandhāya bhagavatā ‘‘na karaṇīyā’’ti vuttanti. Paṭikkhittameva ekuppādekavatthukekārammaṇekanirodhabhāvato.

Tatthāti tasmiṃ manopadose. Tumhanti ‘‘tumhāka’’nti iminā samānattho eko saddo ‘‘yathā amhāka’’nti iminā samānattho ‘‘amha’’nti ayaṃ saddo. Yathāha, ‘‘tasmā hi amhaṃ daharā na miyyare’’ti (jā. 1.

我来直译这段巴利文：
于此也显示为对立故说"他为对立者"。
"于如是等"中,"亦"字为显然,由此显示即因三宝而不应作不善心转起,何况因轮回食世间食。为显示除自性法外无作者义而说击打义为作者义中的嗔恨词,其中击打为害、恼害、烧恼义。以此击打,或仅击打为嗔恨,作具格义与性质义也有可能。如是以分析支分说嗔恨字义后,今显示彼中譬喻义而说"此为嗔怒异名"。此法于"不满、不喜"等中也应随可能而说。以彼不喜为以明显譬喻显示不满字义,但由彼门应见由彼不喜为不满。"喜"为成就。"以二"为以嗔恨不喜二词。"以一"为以不满词。"余"为想识蕴,或名为想识余行蕴。"作"为生起。因嗔恨等转起之缘和合于此称为"作",彼义为生起。因为世尊对不生起而说"不应作"。已遮止因一生一事一境一灭性。
"于彼"为于彼意恶。"汝等"为与"汝等"此同义一词,"如我等"与此同义"我"此词。如说:"故我等年少不死"(本生 1.)

9.93, 99). ‘‘Antarāyo’’ti idaṃ manopadosassa akaraṇīyatāya kāraṇavacanaṃ. Yasmā tumhākaṃyeva ca bhaveyya tena kopādinā paṭhamajjhānādīnaṃ antarāyo, tasmā te kopādipariyāyena vuttā āghātādayo na karaṇīyāti attho. Tena nāhaṃ ‘‘sabbaññū’’ti issarabhāvena tumhe tato nivāremi, atha kho iminā nāma kāraṇenāti dasseti. Taṃ pana kāraṇavacanaṃ yasmā ādīnavavibhāvanaṃ hoti, tasmā āha ‘‘ādīnavaṃ dassento’’ti. ‘‘Api nu tumhe’’tiādinā manopadoso na kālantarabhāvinoyeva hitasukhassa antarāyakaro, atha kho taṅkhaṇappavattirahassapi hitasukhassa antarāyakaroti manopadose ādīnavaṃ daḷhataraṃ katvā dasseti. Yesaṃ kesañci ‘‘pare’’tiādīsu viya na paṭiviruddhānaṃyevāti attho. Tenevāha ‘‘kupito’’tiādi.

Andhatamanti andhabhāvakaratamaṃ. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kodhoti attho yaṃtaṃsaddānaṃ ekantasambandhibhāvato. Atha vā yanti kiriyāya parāmasanaṃ. Kodho sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhakāratamabhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti, tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti. Antaratoti abbhantarato, cittato vā.

‘‘Idañcidañca kāraṇa’’nti iminā sabbaññū eva amhākaṃ satthā aviparītadhammadesanattā, svākkhāto dhammo ekantaniyyānikattā, suppaṭipanno saṅgho saṃkilesarahitattāti imamatthaṃ dasseti. ‘‘Idañcidañca kāraṇa’’nti etena ca ‘‘na sabbaññū’’tiādivacanaṃ abhūtaṃ atacchanti nibbeṭhitaṃ hoti. Dutiyaṃ padanti ‘‘ataccha’’nti padaṃ. Paṭhamassāti ‘‘abhūta’’nti padassa. Catutthañcāti ‘‘na ca panetaṃ amhesu saṃvijjatī’’ti padaṃ. Tatiyassāti ‘‘natthi cetaṃ amhesū’’ti padassa. Avaṇṇeyevāti kāraṇapatirūpakaṃ vatvā dosapatiṭṭhāpanavasena nindane eva. Na sabbatthāti kevalaṃ akkosanakhuṃsanavambhanādīsu na ekantena nibbeṭhanaṃ kātabbanti attho. Vuttamevatthaṃ ‘‘yadi hī’’tiādinā pākaṭaṃ katvā dasseti.



我将为您提供巴利文的完整直译。以下是翻译：
9.93, 99). "antarāyo"（障碍）是因为不应造成精神损害的语言原因。由于可能会对你们自身产生瞋恚等的第一静虑等障碍，因此说通过瞋恚等方式不应该做这些事情。意思是我不是以全知的神格身份阻止你们，而是以这个特定的理由阻止。由于这个语言原因是为了显示过患，所以说"显示过患"。"是否你们"等语句表明精神损害不仅在长期会对幸福快乐造成障碍，而且在当下也会对幸福快乐造成障碍，通过进一步强调精神损害的过患来说明这一点。对于任何不反对的人，意思是"像'他人'等类似"。因此他说"瞋恚"等。
"andhatamaṃ"意为最为黑暗。"yanti"意为到何处。这是地点格的语法。在愤怒压制一个人的时刻，那时就会变得最为黑暗，这是语法连接。或者作为原因语，因为正在产生的愤怒压制了一个人，所以那时就会变得最为黑暗，当愤怒来临时，由于词语的绝对关系。或者是与"yanti"动词相关联。愤怒压制意味着最为黑暗。或者是当愤怒压制一个人时，那人就会变得最为黑暗，因此愤怒者无法理解意义，无法看见法则。"antarato"意为内在地，或者是从心灵。
"这个那个原因"通过这句话表明：我们的老师是全知的，因为他教导的法则无有错误，法则被圆满阐释，必定能引导向前，僧团是纯净无染的。通过"这个那个原因"，"非全知"等说法被证明是不实且不合理的。第二个词是"不合理"这个词。第一个词是"不实"这个词。第四个词是"这在我们中间不存在"。第三个词是"这在我们中间不存在"。即使仅仅是批评性地说出类似的话语，也不应完全否定。已经用"如果"等词语清楚地阐明了前面提到的意义。

6.Ānandanti pamodanti etena dhammena taṃsamaṅgino sattāti ānanda-saddassa karaṇatthataṃ dasseti . Sobhanaṃ mano assāti sumano, sobhanaṃ vā mano sumano, tassa bhāvo somanassanti tadaññadhammānampi sampayuttānaṃ somanassabhāvo āpajjatīti? Nāpajjati ruḷhīsaddattā yathā ‘‘paṅkaja’’nti dassento ‘‘cetasikasukhassetaṃ adhivacana’’nti āha. Ubbilayatīti ubbilaṃ, bhindati purimāvatthāya visesaṃ āpajjatīti attho. Ubbilameva ubbilāvitaṃ, tassa bhāvo ubbilāvitattaṃ. Yāya uppannāya kāyacittaṃ vātapūritabhastā viya uddhumāyanākārappattaṃ hoti, tassā gehassitāya odaggiyapītiyā etaṃ adhivacanaṃ. Tenevāha ‘‘uddhaccāvahāyā’’tiādi. Idhāpi ‘‘kiñcāpi tesaṃ bhikkhūnaṃ ubbilāvitameva natthi, atha kho āyatiṃ kulaputtānaṃ edisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapetī’’ti, ‘‘dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vutto’’ti ettha ‘‘tesaṃ vasena sesānampi sampayuttadhammānaṃ karaṇaṃ paṭikkhittamevā’’ti ca aṭṭhakathāyaṃ, ‘‘pi-saddo sambhāvane’’tiādinā idha ca vuttanayena attho yathāsambhavaṃ veditabbo. ‘‘Tumhaṃyevassatena antarāyo’’ti etthāpi ‘‘antarāyoti ida’’ntiādinā heṭṭhā avaṇṇapakkhe vuttanayena attho veditabbo.

Kasmā panetanti ca vakkhamānaṃyeva atthaṃ manasi katvā codeti. Ācariyo ‘‘saccaṃ vaṇṇita’’nti tamatthaṃ paṭijānitvā ‘‘taṃ pana nekkhammanissita’’ntiādinā pariharati. Tattha etanti ānandādīnaṃ akaraṇīyatāvacanaṃ. Nanu bhagavatā vaṇṇitanti sambandho. Kasiṇenāti kasiṇatāya sakalabhāvena. Keci pana ‘‘jambudīpassāti karaṇe sāmivacana’’nti vadanti, tesaṃ matena kasiṇajambudīpa-saddānaṃ samānādhikaraṇabhāvo daṭṭhabbo. Tasmāti yasmā gehassitapītisomanassaṃ jhānādīnaṃ antarāyakaraṃ, tasmā. Vuttañhetaṃ bhagavatā ‘‘somanassaṃ pāhaṃ devānaṃ inda duvidhena vadāmi sevitabbampi asevitabbampī’’ti (dī. ni. 2.359). ‘‘Ayañhī’’tiādi yena sampayuttā pīti antarāyakarī, taṃ dassanatthaṃ vuttaṃ. Tattha ‘‘idañhi lobhasahagataṃ pītisomanassa’’nti vattabbaṃ siyā, pītiggahaṇena pana somanassampi gahitameva hoti somanassarahitāya pītiyā abhāvatoti pītiyeva gahitāti daṭṭhabbaṃ. Atha vā sevitabbāsevitabbavibhāgavacanato somanassassa pākaṭo antarāyakarabhāvo, na tathā pītiyāti pītiyeva lobhasahagatattena visesetvā vuttā. ‘‘Luddho attha’’ntiādigāthānaṃ ‘‘kuddho attha’’ntiādi gāthāsu viya attho daṭṭhabbo.

‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvitā, api nu tumhe paresaṃ subhāsitadubbhāsitaṃ ājāneyyāthāti. No hetaṃ bhante’’ti ayaṃ tatiyavāro, so desanākāle nīharitvā desetabbapuggalābhāvato desanāya anāgatopi tadatthasambhavato atthato āgatoyevāti daṭṭhabbo yathā taṃ kathāvatthupakaraṇaṃ vitthāravasenāti adhippāyo. ‘‘Atthato āgato yevā’’ti etena saṃvaṇṇanākāle tathā bujjhanakasattānaṃ vasena so vāro ānetvā vattabboti dasseti. ‘‘Yatheva hī’’tiādinā tamevatthasambhavaṃ vibhāveti. Vuttanayenāti ‘‘tatra tumhehīti tasmiṃ vaṇṇe tumhehī’’tiādinā, ‘‘dutiyaṃ padaṃ paṭhamassa padassa, catutthañca tatiyassa vevacana’’ntiādinā ca vuttanayena.

Cūḷasīlavaṇṇanā



我来为您翻译这段巴利文：
6.. "ānanda"（欢喜）意为使具有此法的众生欢喜快乐，这表明"ānanda"一词具有工具格的含义。"sumano"意为具有美好的心，或者美好的心就是"sumano"，它的状态是喜悦。那么是否其他相应的法也变成喜悦状态呢？由于这是约定俗成的词语，就像"paṅkaja"（莲花，字面意思是"生于泥中"）一样不会变成那样，因此说"这是心理快乐的代名词"。"ubbila"意为振奋，即打破先前状态而达到特殊状态。"ubbilāvita"就是振奋，其状态为振奋性。当这种情况生起时，身心就像充满风的皮囊一样膨胀，这是对那种与世俗相关的强烈喜悦的代名词。因此说"导致掉举"等。这里也要理解："虽然那些比丘并没有真正的振奋，但是为了阻止未来的善男子们在这样的场合产生不善，而建立了法则"，以及"以两个词说明行蕴，以一个词说明受蕴"中的"通过这些来否定其他相应法的形成"，还有"pi（也）这个词表示推测"等说法中提到的方法。"这将成为你们的障碍"这句话也应该按照前面贬义部分"障碍是"等的解释方法来理解。
"为什么这样"是考虑到即将要说的意思而提出的质疑。老师承认"确实赞叹"这一点，然后用"但是这是出离为基础"等来解答。其中"这个"是指不应该产生欢喜等的说法。难道不是世尊所赞叹的吗？这是语法关系。"完全地"意为完整性、整体性。有些人说"jambudīpassa（阎浮提的）是所有格的工具格用法"，根据他们的观点，应该理解"完全"和"阎浮提"这两个词是同格关系。因为世俗的喜悦会妨碍禅定等，所以这样说。因为世尊说过："天帝啊！我说喜悦有两种：应该追求的和不应该追求的。"
"因为这个"等词是为了说明与什么相应的喜悦会造成障碍。其中应该说"这是与贪欲相应的喜悦和快乐"，但是通过提到喜悦就已经包含了快乐，因为没有离开快乐的喜悦，所以应该理解为只提到喜悦。或者因为通过区分应该追求和不应该追求，快乐的障碍性质很明显，而喜悦则不然，所以特别强调与贪欲相应的喜悦。"贪欲者"等偈颂的含义应该像"愤怒者"等偈颂那样来理解。
"比丘们！如果他人赞叹我，或赞叹法，或赞叹僧团，在那时如果你们感到欢喜、愉悦、振奋，你们能够正确理解他人说的好与不好吗？不能，世尊。"这是第三段，虽然在说法时因为没有需要教导的人而没有实际宣说，但因为其含义可能出现，所以应该理解为实际上已经包含在内了，就像详细论述的《论事》一样。"实际上已经包含"这句话表明在注释时应该根据能够理解的众生而引入这一段。通过"正如"等来阐明这种可能的含义。"按照所说的方法"是指按照"在那里你们"等，以及"第二词是第一词的同义词，第四词是第三词的同义词"等所说的方法。
小戒品注释

7.Nivatto amūlakattā vissajjetabbatābhāvato. Anuvattatiyeva vissajjetabbatāya adhikatabhāvato. Anusandhiṃ dassessati ‘‘atthi bhikkhave’’tiādinā. Oranti vā aparabhāgo ‘‘orato bhogaṃ, oraṃ pāra’’ntiādīsu viya. Atha vā heṭṭhāattho ora-saddo ‘‘oraṃ āgamanāya ye paccayā, te orambhāgiyāni saṃyojanānī’’tiādīsu viya. Sīlañhi samādhipaññāyo apekkhitvā aparabhāgo, heṭṭhābhūtañca hotīti. Sīlamattakanti ettha matta-saddo appakattho vā ‘‘bhesajjamattā’’tiādīsu (dī. ni. 1.447) viya. Visesanivattiattho vā ‘‘avitakkavicāramattā dhammā (dha. sa. tikamātikā 6), manomattā dhātu manodhātū’’ti ca ādīsu viya. ‘‘Appamattakaṃ, oramattaka’’nti padadvayena sāmaññato vuttoyeva hi attho sīlamattakanti visesavasena vutto. Atha vā sīlenapi tadekadesasseva saṅgahaṇatthaṃ appakatthavācako, visesanivattiattho eva vā ‘‘sīlamattaka’’nti ettha matta-saddo vutto. Tathā hi indriyasaṃvarapaccayasannissitasīlāni idha desanaṃ anāruḷhāni. Na hi tāni pātimokkhaājīvapārisuddhisīlāni viya sabbaputhujjanesu pākaṭānīti. ‘‘Ussāhaṃ katvā’’ti etena ‘‘vadamāno’’ti ettha sattiatthaṃ māna-saddaṃ dasseti.

Alaṅkaraṇaṃ vibhūsanaṃ alaṅkāro, kuṇḍalādipasādhanaṃ vā. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Maṇḍaneti maṇḍanahetu. Atha vā maṇḍatīti maṇḍano, maṇḍanajātiko puriso. Bahuvacanatthe ca idaṃ ekavacanaṃ, maṇḍanasīlesūti attho. Paripūrakārīti ettha iti-saddo ādiattho, pakārattho vā, tena sakalampi sīlathomana suttaṃ dasseti. Candananti candanasahacaraṇato candanagandho, tathā tagarādīsupi. Satañca gandhoti ettha gandho viyāti gandhoti vutto sīlanibandhano thutighoso. Sīlañhi kittiyā nimittaṃ. Yathāha ‘‘sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchatī’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285). Pavāyatīti pakāsati. Gandhāva gandhajātā.

‘‘Appakaṃ bahuka’’nti idaṃ pārāpāraṃ viya aññamaññaṃ upanidhāya vuccatīti āha ‘‘upariguṇe upanidhāyā’’ti. Sīlañhīti ettha hi-saddo hetuattho, tena idaṃ dasseti ‘‘yasmā sīlaṃ kiñcāpi patiṭṭhābhāvena samādhissa bahukāraṃ, pabhāvādiguṇavisese panassa upanidhāya kalampi na upeti, tathā samādhi ca paññāyā’’ti. Tenevāha ‘‘tasmā’’tiādi. Idāni ‘‘katha’’nti pucchitvā samādhissa ānubhāvaṃ vitthārato vibhāveti. ‘‘Abhi…pe…mūle’’ti idaṃ yamakapāṭihāriyassa supākaṭabhāvadassanatthaṃ, aññehi bodhimūlañātisamāgamādīsu katapāṭihāriyehi visesanatthañca vuttaṃ. Yamakapāṭihāriyakaraṇatthāya hi bhagavato citte uppanne tadanucchavikaṃ ṭhānaṃ icchitabbanti ratanamaṇḍapādi sakkassa devarañño āṇāya vissakammunā nimmitanti vadanti, bhagavatāva nimmitanti apare. ‘‘Yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho atthi ce, āgacchatū’’ti codanāsadisattā vuttaṃ ‘‘attādānaparidīpana’’nti. Tattha attādānaṃ anuyogo, titthiyānaṃ tathā kātuṃ asamatthattā, ‘‘karissāmā’’ti pubbe uṭṭhitattā titthiyaparimaddanaṃ.

Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma. 

我来为您翻译这段巴利文：
7.. 因为没有根据，所以停止，因为没有需要解答。因为有需要解答，所以继续。将用"诸比丘，有"等来显示连贯性。"ora"意为此方，如在"此方的享受，此方彼方"等中的用法。或者"ora"一词表示下方的意思，如在"导致来到此方的诸因，即是系缚众生于欲界的结"等中的用法。因为戒相对于定慧来说是较低层次的，是处于下方的。
"sīlamattaka"（仅仅是戒）中的"matta"一词表示少量的意思，如在"少量药"等中的用法。或者表示排除特殊性的意思，如在"仅有寻伺的诸法，仅仅是意的界是意界"等中的用法。用"少量的，低层次的"两个词从一般意义上说明的内容，通过"仅仅是戒"从特殊角度来说明。或者即使是戒，为了仅包含其中一部分，"matta"一词表示少量的意思，或者仅表示排除特殊性的意思。因此，与根门防护和资具依止相关的戒在这里没有被纳入教导。因为这些戒不像别解脱戒和活命遍净戒那样为所有凡夫所熟知。通过"作出努力"这句话显示"说"中的"māna"词表示能力的意思。
装饰即是装扮，或者是耳环等装饰品。填补不足之处是修饰。"在修饰者"意为因修饰。或者"修饰者"是指习惯修饰的人。这里用单数表示复数，意思是在具有修饰性质的人们中。"完全实行者"中的"iti"词表示等等的意思，或者表示种类，由此显示整个赞叹戒的经文。"旃檀"因与旃檀相关而称为旃檀香，多伽罗等也是如此。"善人之香"中的"香"是指由戒而产生的赞叹之声。因为戒是名声的因。如说："持戒者、具戒者会产生美好的名声。""飘散"意为显现。"诸香"即各种香。
"少量与众多"这个比较就像此岸与彼岸一样，所以说"与上等功德相比"。这里的"hi"（因为）表示原因，由此显示："虽然戒作为基础对定有很大帮助，但是与定的威力等特殊功德相比，连十六分之一也比不上，定对慧也是如此。"因此说"所以"等。现在问"如何"，然后详细说明定的威力。"在菩提树下"等这段话是为了显示双神变的明显性，以及为了区别于其他在菩提树下、亲属集会等场合所施展的神变。因为当世尊心中生起要施展双神变的想法时，需要一个合适的场所，所以说是由帝释天王命令毗首羯磨（天界工匠）建造了宝座等，也有人说是由世尊自己创造的。因为类似于"如果有任何人能够施展这样的神变，就让他来"的挑战，所以说是"表明自我承担"。其中"自我承担"是指责任，因为外道无法做到，而且他们之前曾宣称"我们要做"，所以是降伏外道。
"从上身"等在《无碍解道》中

1.116).

Tatthāyaṃ pāḷiseso –

‘‘Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato aggi, pacchimakāyato udakaṃ. Pacchimakāyato aggi, puratthimakāyato udakaṃ. Dakkhiṇaakkhito aggi, vāmaakkhito udakaṃ. Vāmaakkhito aggi, dakkhiṇaakkhito udakaṃ. Dakkhiṇakaṇṇasotato aggi, vāmakaṇṇasotato udakaṃ. Vāmakaṇṇasotato aggi, dakkhiṇakaṇṇasotato udakaṃ. Dakkhiṇanāsikāsotato aggi, vāmanāsikāsotato udakaṃ. Vāmanāsikāsotato aggi, dakkhiṇanāsikāsotato udakaṃ. Dakkhiṇaaṃsakūṭato aggi, vāmaaṃsakūṭato udakaṃ. Vāmaaṃsakūṭato aggi, dakkhiṇaaṃsakūṭato udakaṃ. Dakkhiṇahatthato aggi, vāmahatthato udakaṃ. Vāmahatthato aggi, dakkhiṇahatthato udakaṃ. Dakkhiṇapassato aggi, vāmapassato udakaṃ. Vāmapassato aggi, dakkhiṇapassato udakaṃ. Dakkhiṇapādato aggi , vāmapādato udakaṃ. Vāmapādato aggi, dakkhiṇapādato udakaṃ. Aṅgulaṅgulehi aggi, aṅgulantarikāhi udakaṃ . Aṅgulantarikāhi aggi, aṅgulaṅgulehi udakaṃ. Ekekalomato aggi, ekekalomato udakaṃ. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatī’’ti (paṭi. ma. 1.116).

Aṭṭhakathāyaṃ pana ‘‘ekekalomakūpato’’ti āgataṃ.

‘‘Channaṃ vaṇṇānanti ādinayappavatta’’nti etthāpi nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānanti ayaṃ pāḷiseso. ‘‘Suvaṇṇavaṇṇā rasmiyo’’ti idaṃ tāsaṃ yebhuyyatāya vuttaṃ. Vitthāretabbanti etthāpi ‘‘satthā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappetī’’tiādinā catūsu iriyāpathesu ekekamūlakā satthuvasena cattāro, nimmitavasena cattāroti sabbeva aṭṭha vāre vitthāretabbaṃ.

Madhupāyāsanti madhusittaṃ pāyāsaṃ. Attā mitto majjhatto verīti catūsu sīmasambhedavasena caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ. ‘‘Caturaṅgasamannāgata’’nti idaṃ pana ‘‘vīriyādhiṭṭhāna’’nti etenāpi yojetabbaṃ. Tattha ‘‘kāmaṃ taco ca nhāru cā’’tiādipāḷi (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; a. ni. 8.13; mahāni. 196) vasena caturaṅgasamannāgatatā veditabbā. ‘‘Kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) jarāmaraṇamukhena paccayākāre ñāṇaṃ otāretvā. Ānāpānacatutthajjhānanti etthāpi ‘‘sabbabuddhānaṃ āciṇṇa’’nti padaṃ vibhattivipariṇāmaṃ katvā yojetabbaṃ. Tampi hi sabbabuddhānaṃ āciṇṇamevāti vadanti. Chattiṃsakoṭisatasahassamukhena mahāvajirañāṇagabbhaṃ gaṇhāpento vipassanaṃvaḍḍhetvā. Dvattiṃsadoṇagaṇhanappamāṇaṃ kuṇḍaṃ kolambo. Daribhāgo kandaro. Cakkavāḷapādesu mahāsamuddo cakkavāḷamahāsamuddo.

‘‘Duve puthujjanā’’tiādi puthujjane labbhamānavibhāgadassanatthaṃ vuttaṃ, na mūlapariyāyavaṇṇanādīsu viya puthujjanavisesaniddhāraṇatthaṃ. Sabbopi hi puthujjano bhagavato upari guṇe vibhāvetuṃ na sakkoti, tiṭṭhatu puthujjano, sāvakapaccekabuddhānampi avisayā buddhaguṇā. Tathā hi vakkhati ‘‘sotāpannā’’tiādi (dī. ni. aṭṭha. 

我来为您翻译这段巴利文：
1.116.
这里是经文的其余部分：
"从下身发出火聚，从上身流出水流。从前身出火，从后身出水。从后身出火，从前身出水。从右眼出火，从左眼出水。从左眼出火，从右眼出水。从右耳孔出火，从左耳孔出水。从左耳孔出火，从右耳孔出水。从右鼻孔出火，从左鼻孔出水。从左鼻孔出火，从右鼻孔出水。从右肩出火，从左肩出水。从左肩出火，从右肩出水。从右手出火，从左手出水。从左手出火，从右手出水。从右胁出火，从左胁出水。从左胁出火，从右胁出水。从右脚出火，从左脚出水。从左脚出火，从右脚出水。从诸指出火，从指缝出水。从指缝出火，从诸指出水。从每一毛孔出火，从每一毛孔出水。从每个毛孔发出火聚，从每个毛孔流出水流。"
而在注释书中则说"从每一毛孔"。
"六种颜色等方式显现"中，还有这样的经文：蓝色、黄色、红色、白色、深红色和光明色。"金色光芒"是说它们多数如此。在"应详述"中，也应该详述"导师站立时，所化现者或经行、或坐下、或躺卧"等，在四种威仪中以每一个为基础，关于导师的有四种，关于所化现者的有四种，总共八种情况。
"蜜粥"意为掺有蜜的粥。"自己、朋友、中立者、敌人"是通过打破四种界限而具足四支的慈心业处。"具足四支"这个说法也要与"精进坚持"相结合。其中应该根据"让皮、筋"等经文来理解具足四支的含义。通过"这个世间确实陷入困境"等，以生老死为入口而导入缘起智。在"入出息第四禅"中，也应该变更语法形式后加上"一切佛陀所行"这个词。因为他们说这也是一切佛陀所行持的。通过三百六十亿门让大金刚智进入胎中而增长观智。能容纳三十二斗量的器皿称为拘蓝婆。山洞的部分称为峡谷。在世界山脚下的大海称为世界大海。
"两种凡夫"等是为了显示凡夫可得的区分而说，不像在《根本法门经注》等中那样是为了确定凡夫的特征。因为任何凡夫都不能完全理解世尊的功德，且不说凡夫，就连声闻和辟支佛也无法完全了知佛陀的功德。因此他将说"诸预流者"等。

1.8). Vācuggatakaraṇaṃ uggaho. Atthaparipucchanaṃ paripucchā. Aṭṭhakathāvasena atthassa savanaṃ savanaṃ. Byañjanatthānaṃ sunikkhepasudassanena dhammassa pariharaṇaṃ dhāraṇaṃ. Evaṃ sutadhātaparicitānaṃ manasānupekkhanaṃ paccavekkhaṇaṃ. Bahūnaṃ nānappakārānaṃ kilesānaṃ sakkāyadiṭṭhiyā ca avihatattā tā janenti, tāhi vā janitāti puthujjanā. Avighātameva vā jana-saddo vadati. Puthu satthārānaṃ mukhullokikāti ettha puthū janā satthupaṭiññā etesanti puthujjanāti vacanattho. Puthu…pe… avuṭṭhitāti ettha janetabbā, jāyanti vā etthāti janā, gatiyo. Puthū janā etesanti puthujjanā. Ito pare jāyanti etehīti janā, abhisaṅkhārādayo. Te etesaṃ puthū vijjantīti puthujjanā. Abhisaṅkharaṇādi attho eva vā jana-saddo daṭṭhabbo. Kāmarāgabhavarāgadiṭṭhiavijjā oghā. Rāgaggiādayo santāpā. Teyeva, sabbepi vā kilesā pariḷāhā. Puthu pañcasu kāmaguṇesu rattāti ettha jāyatīti jano, rāgo gedhoti evaṃ ādiko. Puthu jano etesanti puthujjanā, puthūsu vā janā jātā rattāti evaṃ rāgādiattho eva vā jana-saddo daṭṭhabbo. Palibuddhāti sambuddhā, upaddutā vā. ‘‘Puthūnaṃ gaṇanapathamatītāna’’ntiādinā puthū janā puthujjanāti dasseti.

Yehi guṇavisesehi nimittabhūtehi bhagavati tathāgata-saddo pavatto, taṃdassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādimāha. Guṇanemittakāneva hi bhagavato sabbāni nāmāni. Yathāha –

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76);

Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāya visesāvaṭṭhānato paṭipadāgamanattho āgata-saddo, na ñāṇagamanattho ‘‘tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.4.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; paṭi. ma. aṭṭha. 1.1.37; theragā. aṭṭha. 1.3; itivu. aṭṭha. 38; mahāni. aṭṭha. 14) viya, nāpi kāyagamanādiattho ‘‘āgato kho mahāsamaṇo, māgadhānaṃ giribbaja’’ntiādīsu (mahāva. 62) viya. Tattha yadākāraniyamanavasena opammasampaṭipādanattho tathā-saddo, taṃ karuṇāpadhānattā mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadaṃ udāharaṇavasena sāmaññato dassento yaṃtaṃsaddānaṃ ekantasambandhabhāvato ‘‘yathā sabbaloka…pe… āgatā’’ti āha. Taṃ pana paṭipadaṃ mahāpadānasuttādīsu (dī. ni. 

我来为您翻译这段巴利文：
1.8. 熟记于心是学习。询问意义是质问。根据注释听闻义理是闻法。通过正确理解和明了词语和意义来保持法是持守。这样对已听闻、已记忆、已熟悉的内容进行思维观察是省察。
由于未断除众多种种烦恼和身见而产生它们，或被它们所生，故称为凡夫。或者"jana"（人）一词仅表示未断除。在"观望诸多导师之面"中，"puthujjana"（凡夫）的词义是：他们有多个自称是导师的人。在"多...未出离"中，"jana"是指应当生起的，或在此生起的趣处。"有诸多生处者"即是凡夫。此后，"jana"是指由此而生的行等。这些人有诸多这些，故称凡夫。或者"jana"一词应理解为造作等义。欲贪、有贪、见、无明是暴流。贪火等是热恼。这些，或一切烦恼都是烧灼。在"于五欲功德中贪着"中，"jana"是指生起的贪著等。"有诸多生起者"即是凡夫，或生于诸多处而贪著，或者"jana"一词应理解为贪等义。"被缠缚"即完全缠缚，或被扰乱。通过"无数难计"等显示诸多人即是凡夫。
为了显示世尊被称为如来的那些特殊功德因缘，所以说"因八种原因世尊是如来"等。因为世尊的一切名号都是以功德为因缘。如说：
"大仙的名号无量，皆因功德而立；应当从千种名号中，了知是依功德而命名。"
在"如是而来"中，"tathā"（如是）一词是通过确定行相来表达譬喻的意思。"āgata"（来）一词因为通过一般表示而确立特殊，所以表示修行道路的意思，不像在"来到真实相"等中表示智慧的来临，也不像在"大沙门已来到摩揭陀国的山城"等中表示身体的来往。其中当"tathā"一词通过确定行相来表达譬喻的意思时，由于以大悲为主，通过大悲之门，以前佛的修行道路作为例证从一般意义上显示，由于"yaṃ"和"taṃ"两词的必然关联，所以说"如一切世间...来"。这个修行道路在《大本经》等中;

2.4) sambahulaniddesena supākaṭānaṃ āsannānañca vipassīādīnaṃ channaṃ sammāsambuddhānaṃ vasena nidassento ‘‘yathā vipassī bhagavā’’tiādimāha. Tattha yenaabhinīhārenāti manussattaliṅgasampattihetusatthāradassanapabbajjāabhiññādiguṇasampattiadhikārachandānaṃ vasena aṭṭhaṅgasamannāgatena kāyappaṇidhānamahāpaṇidhānena . Sabbesañhi buddhānaṃ kāyappaṇidhānaṃ imināva abhinīhārena samijjhatīti. Evaṃ mahābhinīhāravasena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramīpūraṇavasena dassetuṃ ‘‘yathā vipassī bhagavā…pe… kassapo bhagavā dānapāramiṃ pūretvā’’tiādimāha.

Ettha ca suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīsu ayaṃ vitthārakathā – kā panetā pāramiyo? Kenaṭṭhena pāramiyo? Katividhā cetā? Ko tāsaṃ kamo? Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Ko paccayo? Ko saṃkileso? Kiṃ vodānaṃ? Ko paṭipakkho? Kā paṭipatti? Ko vibhāgo? Ko saṅgaho? Ko sampādanūpāyo? Kittakena kālena sampādanaṃ? Ko ānisaṃso? Kiṃ cetāsaṃ phalanti?

Tatridaṃ vissajjanaṃ – kā panetā pāramiyoti. Taṇhāmānādīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.

Kenaṭṭhena pāramiyoti dānasīlādiguṇavisesayogena sattuttamatāya paramā mahāsattā bodhisattā, tesaṃ bhāvo, kammaṃ vā pāramī, dānādikiriyā. Atha vā paratīti paramo, dānādiguṇānaṃ pūrako pālako ca bodhisatto. Paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikiriyāva. Atha vā paraṃ sattaṃ attani mavati bandhati guṇavisesayogena, paraṃ vā adhikataraṃ majjati sujjhati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokaṃ viya munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ, paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto. ‘‘Paramassa aya’’ntiādi vuttanayeneva yojetabbaṃ. Pāre vā nibbāne majjati sujjhati satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati gameti ca, munāti vā taṃ yāthāvato, tattha vā satte minoti pakkhipati, kilesāriṃ vā sattānaṃ tattha mināti hiṃsatīti pāramī, mahāpuriso. Tassa bhāvo, kammaṃ vā pāramitā, dānādikiriyāva. Iminā nayena pāramīnaṃ saddattho veditabbo.

Katividhāti saṅkhepato dasavidhā, tā pana pāḷiyaṃ sarūpato āgatāyeva. Yathāha –

‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 116).

Yathā cāha –

‘‘Kati nu kho bhante buddhakārakā dhammā? Dasa kho sāriputta buddhakārakā dhammā. Katame dasa? Dānaṃ kho sāriputta buddhakārako dhammo, sīlaṃ nekkhammaṃ paññā vīriyaṃ khanti saccamadhiṭṭhānaṃ mettā upekkhā buddhakārako dhammo, ime kho sāriputta dasa buddhakārakā dhammāti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khanti saccaṃ adhiṭṭhānaṃ, mettupekkhāti te dasā’ti’’.

Keci pana ‘‘chabbidhā’’ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvibhavissati.


我来为您 译这段巴利文：
2.4. 在《大本经》中通过多数说明而显著且接近的毗婆尸等六位正等觉者的方式来说明，所以说"如毗婆尸世尊"等。其中"以何种誓愿"是指通过人身、相好、因缘、见佛、出家、神通等功德成就、志愿等八支具足的身体大誓愿。因为一切诸佛的身誓愿都是通过这种誓愿而成就的。这样通过大誓愿显示"如来"一词的含义后，现在为了通过圆满诸波罗蜜来显示，所以说"如毗婆尸世尊...乃至...迦叶世尊圆满布施波罗蜜"等。
这里为了生起经师们对大菩提乘行道的善巧，关于诸波罗蜜有以下详细讨论：什么是这些波罗蜜？为什么称为波罗蜜？它们有几种？它们的次第如何？它们的相、味、现起、足处是什么？什么是缘？什么是杂染？什么是清净？什么是对治？什么是修习？什么是区分？什么是摄集？什么是成就方法？需要多长时间成就？什么是功德？什么是它们的果报？
对此的解答如下：首先，什么是这些波罗蜜？不被贪爱、我慢等所损害，被悲悯和方便善巧所摄受的布施等功德就是波罗蜜。
为什么称为波罗蜜？通过布施、持戒等特殊功德的结合而成为最殊胜的众生即是大士菩萨，这是他们的本质或行为，即波罗蜜，也就是布施等行为。或者"到达彼岸"即是最上，菩萨是圆满和守护布施等功德者。这是最上者的（性质），或是最上者的本质或行为即是波罗蜜，也就是布施等行为。或者通过特殊功德的结合而系缚最上众生于自身，或者更加清净地从杂染垢秽中净化，或者特别地趣向最胜涅槃，或者以作为标准的特殊智慧来度量此世界如彼世界，或者将最殊胜的戒等功德群安置于自己的相续中，或者是异于已成为法身的自身的其他，或者损害作为对立面而造成其害处的烦恼贼群，所以称为最上，即大士。"最上者的"等应按已说的方式来理解。或者在涅槃彼岸中清净并使众生清净，或者在那里系缚并引导众生，或者趣向并引导（众生）到那里，或者如实了知那里，或者将众生安置于那里，或者在那里损害众生的烦恼敌，所以称为波罗蜜，即大士。这是他的本质或行为即是波罗蜜性，也就是布施等行为。应该按此方式理解波罗蜜的词义。
有几种？简要来说有十种，它们在经典中已经明确提到。如说：
"那时我寻找，首先见到布施波罗蜜"等。
又如说：
"世尊，成佛的法有几种？舍利弗，成佛的法有十种。哪十种？舍利弗，布施是成佛法，持戒、出离、智慧、精进、忍辱、真实、决意、慈心、舍心是成佛法，舍利弗，这就是十种成佛法。"世尊说此已，善逝说此后，导师又说：
"布施与持戒及出离，智慧精进为第五，
忍辱真实与决意，慈心舍心为十种。"
有些人说"有六种"，这是从摄集的角度来说的。这种摄集将在后面显示。


Ko tāsaṃ kamoti ettha kamo nāma desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi pavicitā samādinnā ca, tathā desitā. Tattha ca dānaṃ sīlassa bahūpakāraṃ sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ, nekkhammaṃ paññāpariggahitaṃ, paññā vīriyapariggahitā, vīriyaṃ khantipariggahitaṃ, khanti saccapariggahitā, saccaṃ adhiṭṭhānapariggahitaṃ, adhiṭṭhānaṃ mettāpariggahitaṃ, mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaraṃ upekkhā vuttā. Upekkhā pana karuṇāpariggahitā, karuṇā ca upekkhāpariggahitāti veditabbā. Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontīti? Upekkhitabbayuttesu kañci kālaṃ upekkhakā honti, na pana sabbattha, sabbadā cāti keci. Apare pana na sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontīti.

Aparo nayo – pacurajanesupi pavattiyā sabbasattasādhāraṇattā, appaphalattā, sukarattā ca ādimhi dānaṃ vuttaṃ. Sīlenadāyakapaṭiggāhakasuddhito, parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassa anantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito, kāyavacīsucaritaṃ vatvā manosucaritavacanato, visuddhasīlassa sukheneva jhānasamijjhanato, kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato, vītikkamappahānena cittassa pariyuṭṭhānappahānavacanato ca sīlassa anantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito, jhānābhāve paññābhāvavacanato. Samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi. Samathanimittaṃ vatvā upekkhānimittavacanato, parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassa anantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito, sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato, upekkhānimittaṃ vatvā paggahanimittavacanato, nisammakāritaṃ vatvā uṭṭhānavacanato ca. Nisammakārino hi uṭṭhānaṃ phalavisesamāvahatīti paññāya anantaraṃ vīriyaṃ vuttaṃ.


我来为您翻译这段巴利文：
什么是它们的次第？这里的次第是指教说的次第，这是由最初受持所导致的，受持是由观察所导致的，因此如何在最初观察和受持的，就如此教说。其中布施对戒有大利益且容易行持，所以首先说布施。布施为戒所摄受时能产生大果报大功德，所以在布施之后说戒。戒为出离所摄受，出离为智慧所摄受，智慧为精进所摄受，精进为忍辱所摄受，忍辱为真实所摄受，真实为决意所摄受，决意为慈心所摄受，慈心为舍心所摄受时能产生大果报大功德，所以在慈心之后说舍心。应知舍心为悲心所摄受，悲心也为舍心所摄受。但是大悲的菩萨们如何会对众生保持舍心呢？有些人说对于应当保持舍心的人在某些时候保持舍心，但不是在一切处一切时。其他人则说不是对众生保持舍心，而是对众生造作的伤害保持舍心。
另一种解释方式：因为布施即使在众多人中也能实行，是一切众生共同的，果报少，且容易行持，所以首先说布施。因为通过戒使施者和受者清净，在说完利益他人后说远离伤害他人，在说完作为法后说非作为法，在说完财富圆满的因后说存在圆满的因，所以在布施之后说戒。因为通过出离成就戒的圆满，在说完身语善行后说意善行，因为持戒清净者容易成就禅那，在说完通过断除业的过失而净化行为后说通过断除烦恼的过失而净化意向，在说完断除违犯后说断除心的缠缚，所以在戒之后说出离。因为通过智慧成就出离的清净，因为说到无禅那则无智慧。因为定是智慧的足处，智慧是定的现起。在说完止相后说舍相，在说完为他人而入禅后说利益他人的方便善巧，所以在出离之后说智慧。因为通过精进的努力成就智慧的作用，在说完对众生空性法的思择忍后说为众生利益而精进的稀有性，在说完舍相后说策励相，在说完审慎作为后说发奋，因为审慎作为者的发奋能带来特殊的果报，所以在智慧之后说精进。


Vīriyena titikkhāsiddhito. Vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati vīriyassa titikkhālaṅkārabhāvato. Vīriyavato hi titikkhā sobhati. Paggahanimittaṃ vatvā samathanimittavacanato, accārambhena uddhaccadosappahānavacanato. Dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati. Vīriyavato sātaccakaraṇavacanato. Khantibahulo hi anuddhato sātaccakārī hoti. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato. Yāthāvato dhammanijjhāne hi sati taṇhā na hoti. Parahitārambhe paramepi parakatadukkhasahanabhāvavacanato ca vīriyassa anantaraṃ khanti vuttā . Saccena khantiyā cirādhiṭṭhānato, apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato, khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato, sattasuññatādhammanijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccavacanato ca khantiyā anantaraṃ saccaṃ vuttaṃ. Adhiṭṭhānena saccasiddhito. Acalādhiṭṭhānassa hi virati sijjhati. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato. Saccasandho hi dānādīsu paṭiññānurūpaṃ niccalova pavattati. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato. Yathābhūtañāṇavā hi bodhisambhāresu adhitiṭṭhati, te ca niṭṭhāpeti paṭipakkhehi akampiyabhāvatoti saccassa anantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito, adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato. Bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti. Acalādhiṭṭhānassa samādānāvikopanato, samādānasambhavato ca adhiṭṭhānassa anantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito, sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato, mettābhāvanaṃ vatvā tannissandabhāvanāvacanato, ‘‘hitakāmasattepi upekkhako’’ti acchariyaguṇabhāvavacanato ca mettāya anantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.

Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti? Ettha avisesena tāva sabbāpi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.

Visesena pana yasmā karuṇūpāyakosallapariggahitā attupakaraṇapariccāgacetanā dānapāramitā. Karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbavirati, kattabbakaraṇacetanādayo ca sīlapāramitā. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramitā. Karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramitā. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramitā. Karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃ adosappadhāno tadākārappavatto cittuppādo khantipāramitā. Karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramitā. Karuṇūpāyakosallapariggahitaṃ acalasamādānādhiṭṭhānaṃ tadākārappavatto cittuppādo adhiṭṭhānapāramitā. Karuṇūpāyakosallapariggahito lokassa hitūpasaṃhāro atthato abyāpādo mettāpāramitā. Karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsinī iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramitā.


我为您翻译这段巴利文：
通过精进成就忍辱。因为精进者由于已经激发精进，能够战胜由有情行为所带来的苦，成为精进的忍辱装饰。对于精进者，忍辱确实是美好的。在说完策励相后说止相，通过说明断除过度努力的过失。因为通过对法的思择忍，能够断除掉举的过失。说明精进者持续不断地行动。因为充满忍辱者不会掉举，能够持续行动。对于不放逸者，说明为他人利益而行动时没有贪爱的存在。因为如实地思择法时，贪爱不会存在。在说明为他人利益而行动时能够最大程度地忍受他人所造成的痛苦，所以在精进之后说忍辱。因为通过真实，忍辱能够长久地坚定不移，在说完不加害者的忍受后说在那里行有利的行为不会欺诈，在说完忍辱不会动摇其不实的言语后说维护真实性，在说完对众生空性法的思择忍后说由此增长的智慧和真实，所以在忍辱之后说真实。通过决意成就真实。因为不动摇的决意能够成就止息。在说完不欺诈后说明那里的不动摇性。因为真实的坚定性在布施等中会根据承诺保持不动。在说完智慧的真实后说明在资粮中完成。因为如实智者在菩提资粮中站立，并能够使其完成，不被对治所动摇，所以在真实之后说决意。通过慈心成就决意的接受利益他人，在说完决意后说亲近利益。因为站立在菩提资粮中时，他住于慈心。因为不动摇的决意不会破坏接受，由于接受的可能性，所以在决意之后说慈心。通过舍心清净慈心，在说完利益众生后说对他们的过失保持中立，在说完慈心修习后说其随顺的修习，在说"即使是希望利益的有情也保持舍心"时说明稀有的品质，所以在慈心之后说舍心，应这样理解它们的次第。
它们的相、味、现起、足处是什么？在这里，首先总体上所有的波罗蜜都是利益他人的特相，给予他人利益的味道，或不动摇的味道，希望利益的现起，或成佛的现起，以大悲为足处，或以悲悯方便善巧为足处。
特别是，因为被悲悯方便善巧所摄受，舍弃自己的资具的意图是布施波罗蜜。被悲悯方便善巧所摄受的身语善行实际上是远离不应作的，以及应作的作为等意图是持戒波罗蜜。被悲悯方便善巧所摄受，首先观察过患，生起从欲有和色有出离的心是出离波罗蜜。被悲悯方便善巧所摄受，对诸法的共相、差别相的了知是智慧波罗蜜。被悲悯方便善巧所摄受，以身心为他人利益而努力是精进波罗蜜。被悲悯方便善巧所摄受，忍受有情行为的过失，无瞋地生起符合那种状态的心是忍辱波罗蜜。被悲悯方便善巧所摄受，包括止息意图等的不欺诈是真实波罗蜜。被悲悯方便善巧所摄受，不动摇的接受和决意，生起符合那种状态的心是决意波罗蜜。被悲悯方便善巧所摄受，利益世间，实际上是无瞋是慈心波罗蜜。被悲悯方便善巧所摄受，摧毁顺逆，在可意不可意的有情行为中保持平等是舍心波罗蜜。


Tasmā pariccāgalakkhaṇaṃ dānaṃ, deyyadhamme lobhaviddhaṃsanarasaṃ, anāsattipaccupaṭṭhānaṃ, bhavavibhavasampattipaccupaṭṭhānaṃ vā, pariccajitabbavatthupadaṭṭhānaṃ. Sīlanalakkhaṇaṃ sīlaṃ, samādhānalakkhaṇaṃ, patiṭṭhānalakkhaṇañcāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasaṃ, anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hirottappapadaṭṭhānaṃ. Kāmato bhavato ca nikkhamanalakkhaṇaṃ nekkhammaṃ, tadādīnavavibhāvanarasaṃ , tato eva vimukhabhāvapaccupaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ . Yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya, samādhipadaṭṭhānā, catusaccapadaṭṭhānā vā. Ussāhalakkhaṇaṃ vīriyaṃ, upatthambhanarasaṃ, asaṃsīdanapaccupaṭṭhānaṃ, vīriyārambhavatthu (a. ni. 8.80) padaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ vā. Khamanalakkhaṇā khanti, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇaṃ saccaṃ, yāthāvavibhāvanarasaṃ [yathāsabhāvavibhāvanarasaṃ (cariyā. aṭṭha. pakiṇṇakakathāya)], sādhutāpaccupaṭṭhānaṃ, soraccapadaṭṭhānaṃ. Bodhisambhāresu adhiṭṭhānalakkhaṇaṃ adhiṭṭhānaṃ, tesaṃ paṭipakkhābhibhavanarasaṃ, tattha acalatāpaccupaṭṭhānaṃ, bodhisambhārapadaṭṭhānaṃ. Hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhā, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā. Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā, yato tāni pāramīsaṅkhyaṃ labhantīti.

Kopaccayoti abhinīhāro paccayo. Yo hi ayaṃ ‘‘manussattaṃ liṅgasampattī’’tiādi (bu. vaṃ. 

我来为您翻译这段巴利文：
因此，布施以舍弃为相，以在应施之物中摧毁贪欲为味，以无执着为现起，或以有和无有的圆满为现起，以应舍弃之物为足处。持戒以调御为相，以制止为相，也说以建立为相。以摧毁恶戒为味，或以无过失为味，以清净为现起，以惭愧为足处。出离以从欲界和有界出离为相，以显明其过患为味，由此以背离为现起，以厌离为足处。智慧以如实通达为相，或以无错误通达为相，如善射手之箭的通达，以照明境界为味如灯，以无迷惑为现起如进入森林的善导者，以定为足处，或以四圣谛为足处。精进以努力为相，以支持为味，以不沉没为现起，以发起精进事为足处，或以厌离为足处。忍辱以忍受为相，以耐受可意不可意为味，以担当为现起，或以无对立为现起，以如实见为足处。真实以不欺诈为相，以如实显明为味[以显明真实性为味]，以贤善为现起，以柔和为足处。决意以对菩提资粮的决意为相，以克服其对治为味，以在那里不动摇为现起，以菩提资粮为足处。慈心以利益行相生起为相，以带来利益为味，或以除去瞋恨为味，以和善为现起，以见到众生可爱为足处。舍心以中舍行相生起为相，以见到平等为味，以平息瞋恨与贪爱为现起，以观察业的自作性为足处。在这里，布施等被悲悯方便善巧所摄受，应该说是对舍弃等特相的特殊性，由此它们获得波罗蜜的名称。
什么是缘？誓愿是缘。这就是"人身、相好圆满"等

2.59) aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ, mutto moceyyaṃ, buddho bodheyyaṃ, suddho sodheyyaṃ, danto dameyyaṃ, santo sameyyaṃ, assattho assāseyyaṃ, parinibbuto parinibbāpeyya’’ntiādinā (cariyā. aṭṭha. pakiṇṇakakathāya) pavatto abhinīhāro, so avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti.

Yathā ca abhinīhāro, evaṃ mahākaruṇā, upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi karuṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā, nirantaraṃ parahitakaraṇapasutatā, sudukkarehipi mahābodhisattacaritehi visādābhāvo, pasādasambuddhidassanasavanānussaraṇāvatthāsupi sattānaṃ hitasukhapaṭilābhahetubhāvo ca sampajjati. Tathā hi paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi. Paññāya sayaṃ tarati, karuṇāya pare tāreti. Paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapaṭikāraṃ ārabhati. Paññāya ca dukkhe nibbindati, karuṇāya dukkhaṃ sampaṭicchati. Tathā paññāya parinibbānābhimukho hoti, karuṇāya taṃ na pāpuṇāti. Tathā karuṇāya saṃsārābhimukho hoti , paññāya tatra nābhiramati. Paññāya ca sabbattha virajjati, karuṇānugatattā na ca na sabbesaṃ anuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto. Paññāya ca ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo. Tathā paññākaruṇāhi yathākkamaṃ attaparanāthatā, dhīravīrabhāvo, anattantapaaparantapatā, attahitaparahitanipphatti, nibbhayābhiṃsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññākaruṇā pāramīnaṃ paccayo. Idañca dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.

Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayoti veditabbā, yā buddhabhāvassa uppattiṭṭhānatāya ‘‘buddhabhūmiyo’’ti pavuccanti. Yathāha –

‘‘Kati pana bhante buddhabhūmiyo? Catasso kho sāriputta buddhabhūmiyo. Katamā catasso? Ussāho ca hoti vīriyaṃ, umaṅgo ca hoti paññābhāvanā, avatthānañca hoti adhiṭṭhānaṃ, mettābhāvanā ca hoti hitacariyā. Imā kho sāriputta catasso buddhabhūmiyo’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanāyampi).

Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā cha ajjhāsayā. Vuttañhetaṃ –

‘‘Nekkhammajjhāsayā ca bodhisattā kāme dosadassāvino, paviveka…pe… saṅgaṇikāya, alobha…pe… lobhe, adosa…pe… dose, amoha…pe… mohe, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvino’’ti (visuddhi. aṭṭha. 

我来为您 译这段巴利文：
2.59. 通过八法和合而成就的誓愿："我已度脱，愿度脱他人；我已解脱，愿解脱他人；我已觉悟，愿觉悟他人；我已清净，愿清净他人；我已调伏，愿调伏他人；我已寂静，愿寂静他人；我已安慰，愿安慰他人；我已般涅槃，愿使他人般涅槃"等，这种誓愿总的来说是一切波罗蜜的缘。因为在其生起之后，大士们获得波罗蜜的观察、现起、受持、决意和成就。
如同誓愿一样，大悲和方便善巧也是（波罗蜜的缘）。其中方便善巧是指作为布施等成为菩提资粮的因缘的智慧，通过这些悲悯方便善巧，大士们成就不顾自乐、不断为他人利益而专注、即使在非常困难的菩萨行中也无厌倦、在见闻忆念正等觉时也成为众生获得利益安乐的因。因此通过智慧成就佛性，通过悲心成就佛业。通过智慧自己度脱，通过悲心度脱他人。通过智慧了知他人的苦，通过悲心开始消除他人的苦。通过智慧厌离苦，通过悲心接受苦。同样，通过智慧向涅槃，通过悲心不证入涅槃。同样，通过悲心向轮回，通过智慧不乐于其中。通过智慧于一切处离染，但因随顺悲心而不是不为一切众生的利益而行动，通过悲心怜悯一切众生，但因随顺智慧而不是不在一切处离染之心。通过智慧无我执法执，通过悲心无懈怠和卑劣。同样，通过智慧和悲心依次成就自利利他，贤者勇者性，无自害他害，成就自利利他，无畏令畏性，法主世主性，知恩先行性，离痴爱性，明行成就，力无畏成就，因为是一切波罗蜜果的特殊方便，所以智慧和悲心是波罗蜜的缘。这两者不仅是波罗蜜的缘，也是发愿的缘。
同样，应知精进、智略、决定、利行也是波罗蜜的缘，因为是成佛的生起处，所以称为"佛地"。如说：
"世尊，有几种佛地？舍利弗，有四种佛地。哪四种？精进即是勇猛，智略即是修慧，决定即是决意，慈心修习即是利行。舍利弗，这就是四种佛地。"
同样，出离、远离、无贪、无瞋、无痴、出离等六种意乐。因为说：
"菩萨们以出离意乐见到欲的过患，以远离（意乐见到）群集（的过患），以无贪（意乐见到）贪（的过患），以无瞋（意乐见到）瞋（的过患），以无痴（意乐见到）痴（的过患），菩萨们以出离意乐见到一切有的过患。"

1.49 vākyakhandhepi).

Tasmā ete bodhisattānaṃ cha ajjhāsayā dānādīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena, alobhādiadhikabhāvena ca vinā dānādipāramiyo sambhavanti. Alobhādīnañhi adhikabhāvena pariccāgādininnacittatā alobhajjhāsayāditāti. Yathā cete, evaṃ dānajjhāsayatādayopi. Yathāha –

‘‘Kati pana bhante bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā? Dasa kho sāriputta bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā. Katame dasa? Dānajjhāsayā sāriputta bodhisattā macchere dosadassāvino, sīla…pe… upekkhajjhāsayā sāriputta bodhisattā sukhadukkhesu dosadassāvino’’ti.

Etesu hi maccheraasaṃvarakāmavicikicchākosajjaakkhantivisaṃvādaanadhiṭṭhānabyāpāda- sukhadukkhasaṅkhātesu ādīnavadassanapubbaṅgamā dānādininnacittatāsaṅkhātā dānajjhāsayatādayo dānādipāramīnaṃ nibbattiyā kāraṇanti . Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayo.

Tatthāyaṃ paccavekkhaṇāvidhi – khettavatthuhiraññasuvaṇṇagomahiṃsadāsidāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato, rājacorādisādhāraṇabhāvato, vivādādhiṭṭhānato, sapattakaraṇato, nissārato, paṭilābhaparipālanesu paraviheṭhanahetuto, vināsanimittañca sokādianekavihitabyasanāvahato, tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattisambhavatoti evaṃ vividhavipulānatthāvahā ete atthā nāma, tesaṃ pariccāgoyeveko sotthibhāvoti pariccāge appamādo karaṇīyo.

Apica ‘‘yācako yācamāno attano guyhassa ācikkhanato mayhaṃ vissāsiko’’ti ca ‘‘pahāya gamanīyaṃ attano santakaṃ gahetvā paralokaṃ yāhīti mayhaṃ upadesako’’ti ca ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apavāhakasahāyo’’ti ca ‘‘apavāhitassa cassa nijjhāyanikkhepaṭṭhānabhūto’’ti ca ‘‘dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato, sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.

Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca ‘‘ekantabheditāya jīvitassa ayācitenapi mayā dātabbaṃ, pageva yācitenā’’ti ca ‘‘uḷārajjhāsayehi gavesitvāpi dātabbo, sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca ‘‘yācakānamevatthāya mayā sabbo pariggahetabbo’’ti ca ‘‘ayācitvā mama santakaṃ yācakā sayameva kadā gaṇheyyu’’nti ca ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca ‘‘kathaṃ vāhaṃ dadamāno, datvāpi ca attamano assaṃ pamudito pītisomanassajāto’’ti ca ‘‘kathaṃ vā me yācakā bhaveyyuṃ, uḷāro ca dānajjhāsayo’’ti ca ‘‘kathaṃ vāhamayācitoyeva yācakānaṃ hadayamaññāya dadeyya’’nti ca ‘‘sati dhane yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca ‘‘kathaṃ vāhaṃ attano aṅgāni jīvitaṃ vāpi yācakānaṃ pariccajeyya’’nti ca paccavekkhitabbaṃ.


我来为您翻译这段巴利文：
1.49. 段落中）。
因此，应知这六种意乐是菩萨们布施等的缘。因为没有见到贪等的过患，以及无贪等的殊胜性，布施等波罗蜜是不可能生起的。因为通过无贪等的殊胜性而使心倾向于舍离等，就是无贪意乐等。如同这些一样，布施意乐等也是如此。如说：
"世尊，为菩提而修行的菩萨们有几种意乐？舍利弗，为菩提而修行的菩萨们有十种意乐。哪十种？舍利弗，菩萨以布施意乐见到悭吝的过患，以戒（意乐）...乃至...舍利弗，菩萨以舍意乐见到乐苦的过患。"
因为在这些中，首先见到悭吝、不律仪、欲望、疑惑、懈怠、不忍、欺诈、不决意、瞋恚、乐苦等过患，而后产生倾向布施等的心，这就是布施意乐等，是生起布施等波罗蜜的原因。同样地，观察不舍离与舍离等的过患与功德，也是布施等波罗蜜的缘。
这里是观察的方法：对于心执着于田地、房屋、金银、牛、水牛、男女奴仆、儿子、妻子等的众生来说，因为田地等作为物欲而为众多所愿求，为国王盗贼等所共有，是争论的根本，能产生敌对，无实质，在获得和保护时会伤害他人，是导致失坏时产生忧愁等诸多灾难的因缘，由于执着它们，心被悭吝垢所缠缚的人可能投生恶趣，如此这些事物会带来种种广大的不利，只有舍离它们才能获得安稳，所以对于舍离应当不放逸。
而且应当观察："乞求者在乞求时告诉我他的隐私，是对我有信任的人"，"他教导我说'放下必须舍弃的，带着自己的财物往生后世'"，"在如火宅般被死亡之火燃烧的世间中，他是帮助我运出财物的朋友"，"他是我运出财物后用来观察和寄托的处所"，"因为在布施这善业中成为伙伴，以及成为一切圆满中最上、最难得的佛果圆满的因缘，所以是最上善友"。
同样应当观察："他认为我能做这殊胜的事，所以我应当使这认识不虚假"，"由于生命必定会毁坏，即使不被请求我也应当布施，何况被请求时"，"应当布施给那些有殊胜意向来寻求的人，他因我的福德而自己来到"，"通过布施的名义，乞求者实际上是在帮助我"，"如同我一样，我应当帮助一切世间"，"若无乞求者，我如何能圆满布施波罗蜜"，"我应当为了乞求者而摄受一切"，"何时乞求者们能不必请求就自己取走我的财物"，"我如何才能令乞求者喜爱欢喜"，"他们如何才能令我喜爱欢喜"，"我如何在布施时以及布施后能够满意、欢喜、生起喜悦和愉悦"，"如何才能有乞求者，以及殊胜的布施意乐"，"我如何能不被请求就了知乞求者的心而布施"，"有财物和乞求者时不布施对我来说是很大的欺诈"，"我如何能够将自己的肢体乃至生命布施给乞求者"。


Apica ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakaṃ anugacchati yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti atthe nirapekkhatāya cittaṃ uppādetabbaṃ. Yācamāno pana yadi piyapuggalo hoti, ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti, ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadantopi hi yācakānaṃ piyo hotīti. Atha pana verīpuggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verīpi piyo mitto hotī’’ti visesato somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaverīpuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.

Sace panassa cirakālaparibhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisa sambodhāya abhinīhāraṃ karontena sabbasattānaṃ upakāratthāya ayaṃ kāyo nissaṭṭho, tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ atisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci saṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ, tacaṃ, khandhaṃ, viṭapaṃ, sāraṃ, sākhaṃ, palāsaṃ, pupphaṃ, phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo, ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu, kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti abhiniveso. Tasmā bāhiresu viya ajjhattikesupi karacaraṇanayanādīsu , maṃsādīsu ca anapekkhena hutvā ‘taṃtadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti. Evaṃ paṭisañcikkhato cassa bodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti. So visuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito, āyāpāyupāyakosallasamannāgamena bhiyyoso mattāya deyyadhammapariccāgena, abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hotīti. Ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.

Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyarāgādipariḷāhavinayanaṃ, hāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnaṃ alaṅkāraviseso, sabbadisāvāyanato akittimo, sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādi devalokārohanasopānapanti, jhānābhiññānaṃ adhigamupāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti. Vuttañhetaṃ bhagavatā ‘‘ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā’’ti (a. ni. 

我来为您翻译这段巴利文：
而且应当对财物生起无执着的心："这财物会追随无执着的施者，就像寄生虫跟随无执着的消耗者一样。"若乞求者是亲爱的人，应当生起欢喜："亲爱的人向我乞求。"若是中立的人，应当生起欢喜："这个向我乞求的人，通过这次布施必定会成为朋友。"因为布施者会成为乞求者所喜爱的。若是敌人来乞求，更应当特别生起欢喜："敌人向我乞求，这个向我乞求的人，通过这次布施即使是敌人也必定会成为亲爱的朋友。"这样对待亲爱的人、中立的人和敌人时，都应当先安立慈心和悲心后再布施。
如果因为长期养成的习性而对应施之物生起贪欲法，这位自称菩萨的人应当如此思维："善人啊！你在发起成正等觉的誓愿时，已经为了利益一切众生而舍弃了这个身体和布施所生的功德，现在你对外在事物过分执着，就像大象沐浴一样（毫无意义），因此你不应当对任何事物生起执着。就像一棵大药树站立着，需要根的人取走根，需要树皮的取走树皮，取走树干、枝干、树心、树枝、树叶、花朵，需要果实的取走果实，那棵树不会生起'他们拿走我的东西'这样的念头。同样地，当我为了一切世间的利益而精进，将这个在大苦中、忘恩负义、常不清净的身体用来利益他人时，不应生起丝毫邪念。在这必定会破坏、散失、毁灭的内外大种中有什么差别呢？认为'这是我的，这是我，这是我的自我'的执着只是愚痴的表现。因此对于内在的手脚眼睛等、肉等，应当像对外物一样无执着，以舍弃的心想：'让需要的人拿去'。"当他如此思维时，这位致力于菩提、对身命无执着的人，他的身语意业不费力就能清净。他具足清净的身语意业和清净的活命，安住于正确的修行，通过获得增减方便的善巧，能以更多的布施财物、无畏施和正法施来摄受一切众生。这是关于布施波罗蜜的观察方法。
关于戒波罗蜜，应当如此观察：这戒就像是能洗净恶垢（而恒河等的水无法清净）的水，能平息贪等的热恼（而旃檀等无法平息），是殊胜于众多人民的项链、头冠、耳环等装饰的善人独特的装饰，是从一切方向吹来的自然的、适合一切时节的妙香，因为能带来被剎帝利大富豪等和天神礼敬等的果报而成为最高的咒语，是通往四大王天等天界的阶梯，是获得禅定神通的方法，是到达涅槃大城的道路，是声闻菩提、辟支菩提、正等菩提的立足处，因为是成就任何所欲所愿的方法而超胜如意宝、如意树等。因为世尊说："诸比丘，持戒者的心愿能够成就，因为清净的缘故。"

8.35). Aparampi vuttaṃ ‘‘ākaṅkheyya ce bhikkhave bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.61), tathā ‘‘avippaṭisāratthāni kho ānanda kusalāni sīlānī’’ti (a. ni. 10.1; 11.1), ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; udā. 76; mahāva. 185) suttānañca vasena sīlassa guṇā paccavekkhitabbā, tathā aggikkhandhopamasuttādīnaṃ (a. ni. 7.72) vasena sīlavirahe ādīnavā.

Pītisomanassanimittato, attānuvādaparānuvādadaṇḍaduggatibhayābhāvato, viññūhi pāsaṃsabhāvato, avippaṭisārahetuto, sotthiṭṭhānato , abhijanasāpateyyādhipateyyāyurūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti. Tathā sīlavato attā na upavadati, na pare viññū, daṇḍaduggatibhayānaṃ sambhavoyeva natthi, ‘‘sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato, bhogabyasanādiparihāramukhena mahato atthassa sādhanato, maṅgalabhāvato ca paramaṃ sotthiṭṭhānaṃ, nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi mahārāja, idha te assa puriso dāso kammakaro’’tiādi (dī. ni. 1.183) vacanañcettha sādhakaṃ. Corādīhi asādhāraṇato, paralokānugamanato, mahapphalabhāvato, samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ atiseti sīlaṃ, paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnaṃ issariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānaṃ issariyaṃ vassasatadīghappamāṇato jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato, sati ca jīvite sikkhānikkhepassa maraṇatāvacanato sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato, jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānavisese, rājayuvarājasenāpatiādiṭṭhānavisese ca atiseti sīlaṃ sukhavisesādhiṭṭhānabhāvato . Sabhāvasiniddhe santikāvacarepi bandhujane mittajane ca atiseti ekantahitasampādanato, paralokānugamanato ca. ‘‘Na taṃ mātā pitā kayirā’’tiādi (dha. pa. 43) vacanañcettha sādhakaṃ. Tathā hatthiassarathādibhedehi, mantāgadasotthānappayogehi ca durārakkhaṃ attānaṃ ārakkhabhāvena sīlameva visiṭṭhataraṃ attādhīnato, aparādhīnato, mahāvisayato ca. Tenevāha ‘‘dhammo have rakkhati dhammacāri’’ntiādi (jā. 1.

我来为您 译这段巴利文：
8.35.。又说："诸比丘，若比丘希望'愿我为同梵行者所爱乐、尊重、崇敬'，就应当圆满戒"等。同样："阿难，善戒是为了无悔"，"居士，持戒者的戒圆满有这五种功德"等经文中应当观察戒的功德，同样在火聚譬喻经等中应当观察无戒的过患。
应当从喜悦和愉悦的因缘、无有自责他责刑罚恶趣的怖畏、为智者所赞叹、无悔的因缘、安稳处、超胜种族财富权力寿命眷属亲友圆满等方面观察戒。因为持戒者由于自己的戒圆满而生起大喜悦和愉悦："我已作善，已作福，已作避免怖畏。"同样持戒者不会自责，智者也不会责备，完全没有刑罚恶趣的怖畏的可能，会受到智者"是持戒的人、善法者"的赞叹。同样持戒者不会生起像破戒者那样"我已作恶，已作残暴，已作罪过"的悔恨。这戒由于建立于不放逸，通过避免财产损失等而成就大利益，由于是吉祥而成为最上的安稳处，即使是低贱种姓的持戒者也能受到剎帝利大富豪等的恭敬，所以戒圆满超胜种族圆满，这里"大王，你认为如何？在这里你有一个奴仆工人"等言教是证明。因为不与盗贼等共有，能随往后世，有大果报，是止等功德的依止，所以戒超胜外在财富，因为是最上心自在的依止，所以戒超胜剎帝利等的权力。因为戒是在各个有情群中有情权力的因，由于说持戒者一日的生命胜过百年的寿量，由于在活着时舍弃学处即等同死亡，所以戒比生命更殊胜。因为能使敌人也生起喜爱，不被衰老疾病所克服，所以戒超胜容貌圆满。因为是殊胜安乐的依止，所以超胜殿堂楼阁等特殊处所，超胜王子、将军等特殊地位。因为能完成必定的利益，能随往后世，所以超胜本性亲近的亲属和友人。这里"母亲父亲所不能做"等言教是证明。同样，因为是自己所依止，不依他人，范围广大，所以戒比大象、马、车等，咒语、药物、吉祥仪式等更为殊胜地保护难以保护的自己。因此说："法确实保护行法者"等。

9.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati aparisuddhā ca pārisuddhiṃ.

Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhā dhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ ‘‘nanu tayā sambodhāya paṇidhānaṃ kataṃ, sīlavikalena ca na sakkā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā, sabbasampattīnaṃ pana aggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ. Tasmā ‘kikīva aṇḍa’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sammā sīlaṃ parirakkhantena suṭṭhu tayā pesalena bhavitabbaṃ. Api ca tayā dhammadesanāya yānattaye sattānaṃ avatāraṇaparipācanāni kātabbāni, sīlavikalassa ca vacanaṃ na paccetabbaṃ hoti asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā kathāhaṃ saddheyyo hutvā sattānaṃ avatāraṇaparipācanāni kareyya’’nti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca ‘‘jhānādiguṇavisesayogena me sattānaṃ upakārakaraṇasamatthatā , paññāpāramīādiparipūraṇañca, jhānādayo ca guṇā sīlapārisuddhiṃ vinā na sambhavantī’’ti sammadeva sīlaṃ parisodhetabbaṃ.

Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.191; ma. ni. 1.291; saṃ. ni. 2.154; ma. ni. 2.10) gharāvāse ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417; mahāni. 3, 6;), ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.168, 178) ca kāmesu ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (dī. ni. 1.218) kāmacchandādīsu ādīnavadassanapubbaṅgamā vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.1.91; saṃ. ni. 1.154) pabbajjādīsu ānisaṃsapaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā veditabbā. Ayamettha saṅkhepattho, vitthāro pana dukkhakkhandha (ma. ni. 1.163) vīmaṃsasuttādi (ma. ni. 

我来为您翻译这段巴利文：
9.102.。当如此观察具有多种功德的戒时，未圆满的戒圆满会达到圆满，未清净的会达到清净。
如果由于长期的习气，瞋等违反戒的法偶尔生起，这位自称菩萨的人应当如此思维："你不是已经发愿成正等觉吗？缺乏戒的人连世间的圆满都不能获得，何况出世间的？而对于一切圆满中最上的正等觉，应当具足作为其基础、达到最高程度的戒。因此，你应当像'如鸡护蛋'等所说的方法那样，善加护持戒，成为善良的人。而且你应当通过说法使众生进入和成熟于三乘，缺乏戒的人的言语不会被相信，就像不适当地考虑饮食的医生的治疗一样。因此，我应当成为值得信赖的人，使众生进入和成熟，应当具足本性清净的戒。而且'通过禅定等殊胜功德的相应，我能够有能力利益众生，圆满智慧波罗蜜等，而禅定等功德没有戒的清净是不可能生起的'，所以应当正确地清净戒。
同样，通过'在家生活狭隘，是尘垢之处'等，通过'欲如骨链'等，以及通过'母亲也与儿子争吵'等对在家生活和欲望，通过'如有人负债经营事业'等首先见到欲贪等的过患，相反地通过'出家生活空旷'等观察出家等的功德，应当如此理解关于出离波罗蜜的观察。这里是简要的意义，详细的内容则应从苦蕴经、思量经等。

1.487) vasena dukkhakkhandhaāsivisopamasuttādivasena (cariyā. aṭṭha. pakiṇṇakakathāyaṃ) veditabbo.

Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāguṇā manasi kātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti, yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakiccapaṭipattiyaṃ asamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahāsattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā, aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena upāyakosallayogato pariccāgo parahitappavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ vuḍḍhisadisaṃ hoti.

Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhiyeva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ, pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānaninno, pare ca tattha patiṭṭhapetīti.

Vīriyañca paññārahitaṃ yadicchitamatthaṃ na sādheti durārambhabhāvato. Varameva hi anārambho durārambhato, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādiadhivāsakajātiyo hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti, paññavato pana te khantisampattiyā paribrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇi saccāni tesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti. Tathā paññābalena attānaṃ upatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti, paññavā eva ca piyamajjhattaverīvibhāgaṃ akatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā.

Apica paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadārahitassa na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti parahitāya paṭipannena ‘‘nanu tayā sakkaccaṃ paññāpārisuddhiyaṃ āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi (dī. ni. 3.210, 313; a. ni. 

我来为您翻译这段巴利文：
1.487. 应当从苦蕴经、蛇喻经等来理解。
同样，应当思维"没有智慧，布施等法不能清净，也不能各自有能力进行其作用"的智慧功德。就像没有生命，身体机器不能显现庄严，也不能在自己的作用中有能力运作，就像眼等根没有识不能在各自的境界中进行作用，同样信等根没有智慧就不能在各自的作用中有能力，所以在舍离等修行中智慧是主要因素。因为具有开启的智慧眼的大士们即使布施自己的肢体也不会自高，不会轻视他人，如药树一样无分别，在三时中都生起喜悦。通过智慧具足方便善巧，布施趣向利他而成为布施波罗蜜。因为为己的布施只如增长。
同样，由于没有智慧而不离贪等染污，戒的清净都不可能，何况成为一切智功德的依止。只有具慧者才能善观在家、欲乐、轮回中的过患，以及出家、禅定、涅槃的功德，而出家后生起禅定，倾向涅槃，也使他人安立其中。
没有智慧的精进不能成就所欲的义利，因为是错误的开始。因为不开始胜过错误的开始，但具有智慧的精进则通过方便修行而无任何难以证得。同样，只有具慧者才能忍受他人加害等，而非愚者。对于缺乏智慧者，他人带来的伤害只会增长忍耐的对治，但对具慧者来说，这些通过忍辱圆满的增长而导致其坚固。只有具慧者才能如实了知三谛、它们的因和对治，而不欺诈他人。同样，通过智慧力支持自己，以决意圆满在一切波罗蜜中有不动的受持决意。只有具慧者才不分别亲、中立、怨敌，善巧地为一切带来利益。同样，通过智慧在遇到利养等世间法时因无变异而保持中舍。如此智慧是一切波罗蜜清净的因，应当观察智慧的功德。
而且没有智慧就没有见的圆满，没有见的圆满就没有戒的圆满，缺乏戒见圆满者就没有定的圆满，心不定者连自利都不能成就，何况是达到最上的利他。因此为利他而修行的菩萨应当劝诫自己："你不是应当认真致力于智慧的清净吗？"因为通过智慧的威力，大士具足四种决意，以四摄事;

10.32) lokaṃ anuggaṇhanto satte niyyānikamagge avatāreti, indriyāni ca nesaṃ paripāceti. Tathā paññābalena khandhāyatanādīsu pavicayabahulo pavattinivattiyo yāthāvato parijānanto dānādayo guṇe visesanibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.

Tathā dissamānapārānipi lokiyāni kammāni nihīnavīriyena pāpuṇituṃ asakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇoti. Majjhimo ārabhitvā antarāvosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārambhapāraṃ adhigacchatīti vīriyasampatti paccavekkhitabbā. Apica ‘‘yassa attanoyeva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi vīriyassa sithilabhāvena manorathānaṃ matthakappatti na sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahāgajānaṃ viya dunnivārayabhāvato, tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato, tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato, tadovādakāritāya ca bālassa puthujjanabhāvassa sati sambhave yuttaṃ sayameva saṃsāradukkhato nissaritu’’nti ca ‘‘micchāvitakkā vīriyānubhāvena dūrī bhavantī’’ti ca ‘‘yadi pana sambodhi attādhīnena vīriyena sakkā samadhigantuṃ , kimettha dukkara’’nti ca evamādinā nayena vīriyassa guṇāpaccavekkhitabbā.

Tathā ‘‘khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnamappaṭihatamāyudhaṃ, parābhibhavane samatthānaṃ alaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanī udakadhārā, kalyāṇassa kittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidhānakavāṭaṃ, devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānaṃ adhivāsanabhūmi, uttamā kāyavacīmanovisuddhī’’ti manasi kātabbaṃ. Api ca ‘‘ete sattā khantisampattiyā abhāvato idha ceva tapanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo, bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa dukkhassa āṇaṇyakāraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako, ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhabhūtāvesena ayaṃ mayhaṃ aparajjhati, so kodhabhūtāveso mayā vinetabbo’’ti ca ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca ‘‘yehi dhammehi aparādho kato, yattha ca kato, sabbepi te tasmiṃyeva khaṇe niruddhā, kassidāni kena kodho kātabbo’’ti ca ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā brūhetabbā.


我来为您翻译这段巴利文：
10.32. 摄受世间，使众生进入出离之道，使他们的诸根成熟。同样，通过智慧力多观察蕴处等，如实了知进行和止息，使布施等功德趣向殊胜的通达分，成为圆满菩萨学处者。应当如此等多方面确立智慧功德而增长智慧波罗蜜。
同样，即使可见边际的世间事业也不能以低劣的精进达到，但以不顾疲劳的精进则无任何难以证得。因为低劣精进者连"我将度脱一切众生出离轮回大暴流"都不能开始。中等者开始后中途放弃。但最上精进者不顾自乐而到达精进的彼岸，应当观察精进圆满。而且"即使是为了救拔自己出离轮回泥沼而精进的人，若精进松弛也不能达到愿望的顶点，何况是已发誓要救拔包括天界在内的世间者"，以及"因为贪等过患如醉象般难以制止，以及由此为因的业行如举剑的刽子手，以及由此为缘的恶趣门常开，以及引导至彼的恶友常在身边，以及若有可能则随顺其教诫的愚凡夫性，应当自己出离轮回之苦"，以及"邪思惟通过精进力而远离"，以及"如果正等觉能通过自主的精进证得，这有什么难的"，应当以如此等方式观察精进的功德。
同样，应当思维："这忍辱因为能完全摧破一切功德的对治——瞋恚，所以是善人在成就功德时无碍的武器，能胜过他人者的装饰，沙门婆罗门的力量圆满，息灭瞋火的水流，善名声的生起处，平息恶人言语毒的咒药，住于防护者的最上贤者性，因深奥性如大海，是瞋恚大海的堤岸，是恶趣门的关闭，是上升天梵世界的阶梯，是一切功德的安住地，是最上的身语意清净。"而且"这些众生因为缺乏忍辱圆满，现世受苦，来世也随行苦法"，以及"虽然因他人加害而生起苦，但作为这苦的田地的身体和作为种子的业是我自己造作的"，以及"这是偿还那苦的因缘"，以及"若无加害者，我的忍辱圆满如何生起"，以及"即使现在这人加害，他过去曾经这样利益我"，以及"加害本身因为是忍辱的因缘而成为利益"，以及"这一切众生都如我的儿子，谁会对儿子的过错生气"，以及"被瞋恚鬼附身而加害我的这瞋恚鬼应当被我调伏"，以及"我也是造成这加害带来的苦的因缘"，以及"造作过失的诸法以及造作的处所，一切都在那刹那灭去，现在谁对谁生气"，以及"因为一切法无我，谁对谁造作过失"，应当如此观察而增长忍辱圆满。


Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, iti paṭisañcikkhitabbaṃ ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhuppādanena dukkhupanisāya saddhāya, sabbaloke anabhiratisaññāya ca paccayo’’ti ca ‘‘indriyapakatiresā, yadidaṃ iṭṭhāniṭṭhavisayasamāyogo, tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbe pime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopopi kātabbo’’ti ca ‘‘aparādhake ca sati guṇe guṇavati mayā na kopo kātabbo’’ti ca ‘‘asati guṇe visesena karuṇāyitabbo’’ti ca ‘‘kopena ca mayhaṃ guṇayasā nihīyantī’’ti ca ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca ‘‘kodho ca nāmāyaṃ sabbāhitakārako sabbahitavināsako balavā paccatthiko’’ti ca ‘‘sati ca khantiyā na koci paccatthiko’’ti ca ‘‘aparādhakena aparādhanimittaṃ yaṃ āyatiṃ laddhabbaṃ dukkhaṃ, sati ca khantiyā mayhaṃ tadabhāvo’’ti ca ‘‘cintanena kujjhantena ca mayā paccatthikoyeva anuvattito hotī’’ti ca ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto hotī’’ti ca ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca ‘‘sati ca kodhe guṇavirodhini (guṇavirodhapaccanīdhamme cariyā. aṭṭha. pakiṇṇakakathāyaṃ) kiṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānañca asaṅkhatāmatasantapaṇītādibhāvato nijjhānaṃ khamanti ‘buddhadhammā ca acinteyyāparimeyyapabhāvā’ti’’, tato ca ‘‘anulomiyaṃ khantiyaṃ ṭhito ‘kevalā ime ca attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vayanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāro’ti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotī’’ti evamādinā khantipāramiyaṃ paccavekkhaṇā veditabbā.

Tathā ‘‘saccena vinā sīlādīnaṃ asambhavato, paṭiññānurūpaṃ paṭipattiyā abhāvato ca saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇato, asaccasandhassa appaccayikabhāvato, āyatiñca anādeyyavacanatāvahanato, sampannasaccassa ca sabbaguṇādhiṭṭhānabhāvato, saccādhiṭṭhānena sabbabodhisambhārānaṃ pārisuddhipāripūrisamanvāyato, sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato, bodhisattapaṭipattiyā ca parinipphattito’’tiādinā saccapāramiyā sampattiyo paccavekkhitabbā.

Tathā ‘‘dānādīsu daḷhasamādānaṃ, tampaṭipakkhasannipāte ca nesaṃ acalāvatthānaṃ, tattha ca thirabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantī’’tiādinā adhiṭṭhāne guṇā paccavekkhitabbā.


我来为您翻译这段巴利文：
如果因为长期的习气，由他人加害而生起的瞋心占据心意而住，应当如此思维："这忍辱是对治他人加害的对治行为和回报的因"，以及"加害通过引生苦而成为信的因缘，也是对一切世间不乐想的因缘"，以及"这是诸根的本性，即与可意不可意境界相遇，我不会遇到不可意境界，这从何处可得"，以及"被瞋所控的众生因瞋而发狂心散乱，在此何必报复"，以及"这一切众生都如正等觉的亲生子一样被护持，因此我不应对他们生起心的忿怒"，以及"若有过失而有功德，我不应对有功德者生瞋"，以及"若无功德更应特别悲悯"，以及"因瞋我的功德名誉减损"，以及"因瞋恨而来丑陋、苦卧等敌人所喜"，以及"这瞋名为造作一切不利、破坏一切利益的强大敌人"，以及"有忍耐则无任何敌人"，以及"加害者因加害而将来应得苦，有忍耐则我无此"，以及"思虑和瞋恨时我随顺了敌人"，以及"当我以忍耐降伏瞋时，作为奴仆的敌人就被完全降伏"，以及"因瞋而舍弃忍辱功德于我不适"，以及"若有违逆功德的瞋，我的戒等法如何能圆满，若无彼等，我如何能多作利益众生而如誓愿达到最上圆满"，以及"有忍耐时因无外散乱，心定者能忍受观察一切行无常苦，


Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca ‘‘pacchā sabbasattānaṃ lokuttarasampattiṃ ākaṅkhantena idāni lokiyasampattiṃ ākaṅkhā yuttarūpā’’ti ca ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātuṃ asakkonto kadā payogena taṃ sādhessāmī’’ti ca ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaddhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca ‘‘savisesaṃ sattesu sabbesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā, karuṇā ca sabbesaṃ buddhakārakadhammānamādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukha’’nti evamādinā mettāya guṇā paccavekkhitabbā.

Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādisambhārānaṃ sambhavoyeva natthī’’ti ca ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca ‘‘anupekkhako sambhāresu puññasambhāraṃ tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca ‘‘upekkhāya abhāve deyyapaṭiggāhakesu vibhāgaṃ akatvā pariccajituṃ na sakkotī’’ti ca ‘‘upekkhārahitena jīvitaparikkhārānaṃ jīvitassa ca antarāyaṃ amanasikaritvā saṃvaravisodhanaṃ kātuṃ na sakkā’’ti ca ‘‘upekkhāvasena aratiratisahasseva nekkhammabalasiddhito, upapattito ikkhanavaseneva sabbasambhārakiccanipphattito, accāraddhassa vīriyassa anupekkhane padhānakiccākaraṇato, upekkhatoyeva titikkhānijjhānasambhavato, upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato, lokadhammānaṃ ajjhupekkhanena samādinnadhammesu acalādhiṭṭhānasiddhito, parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbabodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantī’’ti evaṃ ādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti veditabbā.


我来为您翻译这段巴利文：
同样，"即使只安住于自利，若无对众生的利益心也不能获得此世他世的圆满，何况是欲使一切众生安立于涅槃圆满者"，以及"后来希望一切众生获得出世间圆满者，现在希求世间圆满是适当的"，以及"现在仅以意乐不能为他人带来利益安乐，何时才能以行动成就它"，以及"现在被我以带来利益安乐而培育的人们，以后将成为我分享法的伙伴"，以及"没有这些我的菩提资粮不能生起，因此他们作为一切佛功德威力成就的因，对我来说是最上福田、无上善处、最上应恭敬处"，以及"应当特别对一切众生安立利益意乐，而且也应当以悲心为基础对一切众生增长慈心。因为以无限的心乐于为众生带来利益安乐者，会生起坚固深厚的欲除他们不利与痛苦，而悲心是一切成佛法的开始、行持、立足、根本、门户、首要"，应当如此等观察慈的功德。
同样，"若无舍，众生所作的伤害会引生心的变异，有心变异则布施等资粮完全不能生起"，以及"心被慈爱浸润时若无舍则资粮不能清净"，以及"无舍者不能将福德资粮及其果报回向为众生利益"，以及"若无舍则不能不分别所施与受施者而行布施"，以及"无舍者不能不顾虑生活资具和生命的障碍而清净防护"，以及"通过舍而对千种不乐和乐一样才能成就出离力，只有通过观察而成就一切资粮的作用，若不以舍看待过度精进则不能作精进的作用，只有由于舍才能生起忍耐和观察，通过舍而不违背众生和诸行，通过忽视世间法而成就在所受持法中不动的决意，通过无关注他人加害等而成就安住慈心，如此一切菩提资粮的受持、决意、圆满、成就都通过舍的威力而成就"，应当以如此等方式观察舍波罗蜜。如此应当了知在不舍与舍等中依次观察过患与功德是布施等波罗蜜的缘。


Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasapi dhutadhammā, appicchatādayo ca parikkhāro. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatūpasamānussati- lūkhapuggalaparivajjanasiniddhapuggalasevanapasādanīya- dhammapaccavekkhaṇatadadhimuttatā parikkhāro, hirottappānaṃ akusalādīnavapaccavekkhaṇaapāyādīnavapaccavekkhaṇakusaladhammupatthambhana- bhāvapaccavekkhaṇahirottappa rahitapuggalaparivajjanahirottappasampannapuggalasevanatadadhimuttatā, bāhusaccassa pubbayogaparipucchakabhāvasaddhammābhiyogaanavajjavijjāṭṭhānādi- paricayaparipakkindriyatākilesadūrībhāvaappassutaparivajjanabahussutasevanatadadhimuttatā, vīriyassa apāyabhayapaccavekkhaṇagamanavīthipaccavekkhaṇadhammamahattapaccavekkhaṇa- thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggala- sevanasammappadhānapaccavekkhaṇatadadhimuttatā, satiyā satisampajaññamuṭṭhassatipuggalaparivajjanaupaṭṭhitassatipuggalasevanatadadhimuttatā, paññāya paripucchakabhāvavatthuvisadakiriyāindriyasamattapaṭipādanaduppañña- puggalaparivajjanapaññavantapuggalasevanagambhīrañāṇacariyapacca- vekkhaṇatadadhimuttatā, catunnaṃ jhānānaṃ sīlādicatukkaṃ aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā, āvajjanādivasībhāvakaraṇañca parikkhāro. Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne, āsayasuddhiyā āmisadāne, ubhayasuddhiyā ca dhammadāne samattho hotītiādinā caraṇādīnaṃ dānādisambhārānaṃ paccayabhāvo yathārahaṃ niddhāretabbo, ativitthārabhayena na niddhārayimha. Evaṃ sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.

Ko saṃkilesoti avisesena taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso, visesena deyyapaṭiggāhakavikappā dānapāramiyā saṃkileso, sattakālavikappā sīlapāramiyā, kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā, ‘‘ahaṃ mamā’’ti vikappā paññāpāramiyā, līnuddhaccavikappā vīriyapāramiyā, attaparavikappā khantipāramiyā, adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā, bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā, hitāhitavikappā mettāpāramiyā, iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti veditabbo.

Kiṃ vodānanti taṇhādīhi anupaghāto, yathāvuttavikappaviraho ca etāsaṃ vodānanti veditabbaṃ. Anupahatā hi taṇhāmānadiṭṭhikodhūpanāhamakkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambha- madapamādādīhi kilesehi deyyapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.


我来为您翻译这段巴利文：
同样，有资具的十五种行法和五种神通。其中行法即是：戒律防护、守护诸根门、饮食知量、修习觉醒、七种善法和四禅。其中前四种戒等的资具是十三头陀行和少欲等。在善法中，信的资具是观察佛法僧戒舍天寂止随念、远离粗人、亲近善人、观察能生信的法和倾向于此；惭愧的资具是观察不善过患、观察恶趣过患、观察善法支持的状态、远离无惭愧者、亲近具足惭愧者和倾向于此；多闻的资具是宿世修习、好问、修习正法、熟习无过失的明处等、诸根成熟、烦恼远离、远离少闻者、亲近多闻者和倾向于此；精进的资具是观察恶趣怖畏、观察行道、观察法的广大、除去昏沉睡眠、远离懈怠者、亲近精进者、观察正勤和倾向于此；念的资具是正念正知、远离失念者、亲近具念者和倾向于此；慧的资具是好问、清洁事物、令诸根平等、远离劣慧者、亲近有慧者、观察甚深智行和倾向于此；四禅的资具是戒等四法、在三十八所缘中的前分修习、修习转向等自在。其中应当如理确定，以戒等令行为清净而能与众生无畏施，以意乐清净而能行财施，以两者清净而能行法施等，这样行等是布施等资粮的缘。因为怕太详细所以我们没有确定。如此应当了知圆满轮等也是布施等的缘。
什么是染污？一般来说，被贪等执取是诸波罗蜜的染污。特别是，对布施波罗蜜，分别所施与受施者是染污；对戒波罗蜜，分别有情和时间是染污；对出离波罗蜜，分别对欲有及其寂止的喜不喜是染污；对慧波罗蜜，分别"我、我所"是染污；对精进波罗蜜，分别沉没和掉举是染污；对忍辱波罗蜜，分别自他是染污；对真实波罗蜜，对未见等分别为已见等是染污；对决意波罗蜜，分别菩提资粮及其对治的过患功德是染污；对慈波罗蜜，分别利不利是染污；对舍波罗蜜，分别可意不可意是染污。
什么是清净？应当了知这些的清净是不被贪等所害，以及远离如前所说的分别。因为布施等波罗蜜不被贪、慢、见、瞋、恼、恨、覆、悭、嫉、诳、谄、昏沉、掉举、慢、放逸等烦恼所害，远离分别所施受施者等，就成为清净光明。


Kopaṭipakkhoti avisesena sabbepi kilesā sabbepi akusalā dhammā etāsaṃ paṭipakkho, visesena pana pubbe vuttā maccherādayoti veditabbā. Apica deyyapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosavaṅkāpagamanato lobhādipaṭipakkhaṃ sīlaṃ , kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato, ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā, alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato, samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.

Kā paṭipattīti sukhūpakaraṇasarīrajīvitapariccāgena bhayāpanūdanena dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ dāne paṭipatti. Tatthāyaṃ vitthāranayo – ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiṃ ramaṇīyaṃ aggaphalasampattiṃ nipphādeyya’’nti annadānaṃ deti, tathā sattānaṃ kammakilesapipāsavūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya, hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ, buddhaguṇasobhānipphattiyā mālāvilepanaṃ, bodhimaṇḍāsananipphattiyā āsanaṃ , tathāgataseyyānipphattiyā seyyaṃ, saraṇabhāvanipphattiyā āvasathaṃ, pañcacakkhupaṭilābhāya padīpeyyaṃ deti. Byāmappabhānipphattiyā rūpadānaṃ, brahmassaranipphattiyā saddadānaṃ, sabbalokassa piyabhāvāya rasadānaṃ, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ, ajarāmaraṇabhāvāya bhesajjadānaṃ, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ, sakalassa lokassa patibhāvūpagamanāya dāradānaṃ, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, jhānādisampattiyā ārāmuyyānādivanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇāya sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho, sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ, ‘‘sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.


我来为您翻译这段巴利文：
对治是什么？一般来说，一切烦恼、一切不善法都是这些的对治。特别地，如前所说的慳等应当了知。此外，在布施、受施者、布施果中，因为贪、瞋、痴的功德相联系，所以布施是贪、瞋、痴的对治；因为远离身等过失的弯曲，所以戒是贪等的对治；因为远离欲乐伤害他人、自我苦行，所以出离是三毒的对治；因为使贪等盲目，又不使智慧盲目，所以慧是贪等的对治；因为以不沉没、不掉举的智慧开始，所以精进是贪等的对治；因为能忍受可意不可意的空性，所以忍辱是贪等的对治；因为对他人的利害如实而行，所以真实是贪等的对治；因为能在世间法上胜过，在所受持的资粮中不动，所以决意是贪等的对治；因为远离障碍，所以慈是贪等的对治；因为在可意不可意中摧毁随顺和违背，并且保持平等，所以舍应当了知是贪等的对治。
什么是修行？通过布施，以种种方式资助众生，或施予安乐资具、身体、生命、舍弃，或除去怖畏，或宣说正法。其详细方式是：以此布施，我愿众生获得寿命、容色、安乐、力量、智慧等的圆满和最高果报的可爱之事。因此施予饮食，同样为了平息众生业、烦恼、渴求而施予饮水，为获得金色之身、惭愧庄严而施衣，为获得神通和涅槃之乐而施车，为获得戒的香气而施香，为获得佛功德的光辉而施花环和涂抹香，为获得菩提座而施座，为获得如来卧具而施卧具，为获得归依之处而施住处，为获得五眼而施灯，为获得广大光明而施色，为获得梵音而施声，为使一切世间可爱而施味，为显示佛陀柔软之身而施触，为无老无死而施医药，为解脱烦恼奴役而施奴仆，为对正法欢喜而施无过失的戏乐，为使一切众生获得圣生，将自己视为其子而施子，为使整个世间获得对等而施妻子，为获得吉祥相圆满而施黄金、珍珠、珊瑚等，为获得随形好而施各种装饰，为获得正法藏而施财藏，为获得法王身份而施王国，为获得禅定等成就而施园林，为以轮纹足趋菩提座而施行走，为度四种漂流而施手，为获得信根等而施耳鼻等，为获得周遍之眼而施眼，"在见、闻、忆念、奉事等一切时间中，对一切众生都能带来利益安乐，我的身体应当被一切世间所资养"，因此施予肉、血等，"愿成为一切世界中最上者"，因此施予最上肢体。


Evaṃ dadanto ca na anesanāya deti, na paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhikaṅkhāya, na yācakajigucchāya, na acittīkārena deti, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittiṃ katvā deti, avibhāgena deti, tīsu kālesu somanassito deti. Tatoyeva datvā na pacchānutāpī hoti, na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyī. Tañca dānasampattiṃ sakalalokahitasukhāya pariṇāmeti, attano ca akuppāya vimuttiyā, aparikkhayassa chandassa, aparikkhayassa vīriyassa, aparikkhayassa samādhānassa, aparikkhayassa ñāṇassa, aparikkhayāya sammāsambodhiyā pariṇāmeti. Imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite, bhogesu ca aniccasaññā paccupaṭṭhapetabbā, sattesu ca mahākaruṇā. Evañhi bhoge gahetabbasāraṃ gaṇhanto ādittasmā viya agārasmā sabbaṃ sāpateyyaṃ, attānañca bahi nīharanto na kiñci seseti, niravasesato nissajjatiyeva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.

Sīlapāramiyā pana yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena attanoyeva tāva sīlaṃ visodhetabbaṃ, tasmā sattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya. Parūpakāraniratatāya parasantako alagaddo viya na parāmasitabbo. Abrahmacariyatopi ārācārī, sattavidhamethuna saṃyogavirato, pageva paradāragamanato. Saccaṃ hitaṃ piyaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti, anabhijjhālu abyāpanno aviparītadassano sammāsambuddhe niviṭṭhasaddho niviṭṭhapemo. Iti caturāpāyavaṭṭadukkhapathehi akusalakammapathehi, akusaladhammehi ca oramitvā saggamokkhapathesu kusalakammapathesu patiṭṭhitassa suddhāsayapayogatāya yathābhipatthitā sattānaṃ hitasukhūpasañhitā manorathā sīghaṃ abhinipphajjanti.

Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko dīghāyuko sukhabahulo, lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati. Tathā adinnādānanivattiyā corādiasādhāraṇe uḷāre bhoge adhigacchati, anāsaṅkanīyo piyo manāpo vissasanīyo, vibhavasampattīsu alaggacitto pariccāgasīlo , lobhavāsanañca samucchindati. Abrahmacariyanivattiyā alobho hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo, lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.

Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano devatānaṃ piyo manāpo surabhigandhamukho ārakkhiyakāyavacīsamācāro , lakkhaṇavisese ca adhigacchati, kilesavāsanañca samucchindati. Pesuññanivattiyā parūpakkamehi abhejjakāyo hoti abhejjaparivāro, saddhamme ca abhijjanakasaddho, daḷhamitto bhavantaraparicitānampi sattānaṃ ekantapiyo, asaṃkilesabahulo. Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro (ma. ni. 

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如此布施时，不以非法求得而施，不以伤害他人而施，不因怖畏而施，不因惭耻而施，不因受施者生气而施，有上等时不施下等，不因自我抬高而施，不因贬低他人而施，不因期望果报而施，不因厌恶乞求者而施，不以不恭敬而施，而是恭敬地施，亲手布施，适时布施，尊重而施，不分别而施，在三时中以喜心布施。因此布施后不后悔，不因受施者而生骄慢或轻视，对受施者言语亲切，乐于施舍，适合布施，施与眷属。他回向那布施的圆满为一切世间的利益安乐，也为自己的不动解脱，为无尽的意欲，为无尽的精进，为无尽的定，为无尽的智，为无尽的正等觉而回向。大士修习这布施波罗蜜时，应当对生命和财物安立无常想，对众生起大悲。如此取财物之精要，如从燃烧的屋中取出一切财物，也将自己带出，不留任何剩余，完全舍弃。这是布施波罗蜜的修行次第。
关于戒波罗蜜，因为欲以一切智戒庄严来庄严众生者，首先应当清净自己的戒，因此对众生应当生起如此的悲悯心，即使在梦中也不生起瞋害。因为专注利他，不应碰触他人之物如毒蛇。远离非梵行，离七种淫相应，何况是侵犯他人妻子。说真实、有益、可爱且适量的法语。无贪、无瞋、无邪见，对正等觉有确立的信心和爱乐。如此远离四恶趣轮回苦道的不善业道和不善法，安住于天界解脱道的善业道者，因为意乐和行为清净，如所愿求的众生利益安乐愿望迅速成就。
其中，因为远离伤害而给予一切众生无畏，容易成就慈心修习，获得十一种慈心功德，少病少恼、长寿多乐，获得殊胜相好，断除瞋恚习气。同样，因为远离不与取而获得盗贼等不共的殊胜财富，无可疑虑、可爱可意、可信赖，在财产圆满中无执着、有舍性，断除贪欲习气。因为远离非梵行而无贪、心身寂静，为众生所爱乐可意、无可疑虑，获得好名声广传，对女人无执着心、无贪欲意乐，多修出离，获得殊胜相好，断除贪欲习气。
因为远离妄语而成为众生的标准，可信、可靠、言语有重要性，为诸天所爱乐可意，口有香气，身语行为值得护持，获得殊胜相好，断除烦恼习气。因为远离离间语而身不为他人所破坏，眷属不破坏，对正法有不坏信，有坚固友谊，即使是与往世相识的众生也一向可爱，多修无染。因为远离粗语而为众生所爱乐可意，性爱乐、言语柔和、值得恭敬，他的声音具足八分（中部

2.387) nibbattati. Samphappalāpanivattiyā ca sattānaṃ piyo hoti manāpo garubhāvanīyo ca ādeyyavacano ca parimitālāpo, mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhānaṃ byākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.

Anabhijjhālutāya icchitalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti. Abyāpādena piyadassano hoti sattānaṃ sambhāvanīyo, parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo. Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedampi pāpuṇanto pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ , samayantaresu nābhiramati ukkāraṭṭhāne viya rājahaṃso, lakkhaṇattayaparijānanakusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho ca hoti, uḷāruḷārasampattiyo pāpuṇāti.

‘‘Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakaradhammānamādi caraṇaṃ mukhaṃ pamukha’’nti bahumānaṃ uppādetvā kāyavacīsaṃyame, indriyadamane, ājīvasampadāya, paccayaparibhoge ca satisampajaññabalena appamattena lābhasakkārasilokaṃ mittamukhapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ . Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 

我来为您翻译这段巴利文：
2.387. 而具足。因为远离绮语而为众生所爱乐可意、值得尊重恭敬、言语有重要性、言语适量，有大威力大威德，以应机智慧善于解答问题，在佛地以一句话能对说不同语言的众生解答多种问题。
因为无贪而获得所欲，对殊胜财富生起喜乐，为刹帝利大富等所尊重，不为敌人所胜，不得诸根缺陷，无与伦比。因为无瞋而为众生所喜见尊重，因为欢喜利他而易使众生生信，性非粗暴而住慈心，有大威力大威德。因为无邪见而获得善友，即使断头也不作恶业，因为见业果而不迷信祥瑞，对正法有根深蒂固的信心，信仰如来的觉悟，如皇天鹅不喜住粪秽处而不乐于其他宗派，善于了知三相，最后获得无碍智，直到证得菩提，在每一众生界中都为最殊胜者，获得最殊胜圆满。
"如是此戒为一切圆满的立足点，一切佛功德的发源地，一切成佛法的最初行持、门户、首要"，生起如此尊重，以念正知力不放逸于身语防护、调伏诸根、活命圆满、受用资具，观察利养恭敬名声如亲友面貌的敌人，如"如鹧鸪护蛋"等所说方式恭敬圆满戒行。这是此中略说，详细则如清净道论所说。

1.6) vuttanayena veditabbo. Tañca panetaṃ sīlaṃ na attano duggatiparikilesavimuttiyā, sugatiyampi, na rajjasampattiyā, nacakkavatti-nadeva-nasakka-namāra-nabrahmasampattiyā, nāpi attano tevijjatādihetu, na paccekabodhiyā, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthamevāti pariṇāmetabbaṃ.

Tathā sakalasaṃkilesanivāsaṭṭhānatāya, puttadārādīhi mahāsambādhatāya, kasivaṇijjādinānāvidhakammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca ‘‘satthadhārālaggamadhubindu viya ca avaleyhamānā parittassādā vipulānatthānubandhā’’ti ca ‘‘vijjulatobhāsena gahetabbaṃ naccaṃ viya parittakālopalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā , karīsāvacchādanasukhaṃ viya paṭikārabhūtā, udakatemitaṅguliyā ussāvakodakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, balisāmisaṃ viya byasanasannipātakāraṇā, aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭālepo viya bandhanimittā ghātakāvacchādanakimilayo viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambabīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsahetubhūtā, surāmerayaṃ viya nīcajanasevitā, appassādatāya aṭṭhikaṅkalūpamā’’tiādinā ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramī pūretabbā.

Tathā yasmā paññā āloko viya andhakārena, mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjitabbāni. Tatthimāni mohakāraṇāni – arati tandī vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa na sammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhībahulatā asaṃvegasīlatā pañca nīvaraṇāni. Saṅkhepato ye vā pana dhamme āsevato anuppannā paññā na uppajjati, uppannā parihāyati, iti imāni sammohakāraṇāni parivajjantena bāhusacce jhānādīsu ca yogo karaṇīyo.


我来为您翻译这段巴利文：
1.6. 所说方式了知。应当回向此戒不是为自己解脱恶趣和烦恼，也不是为善趣，不是为王位圆满，不是为转轮王、天、帝释、魔、梵天的圆满，也不是为自己的三明等，不是为辟支菩提，而是为了一切智性而令一切众生圆满无上戒庄严。
同样，因为在家生活是一切染污的住处，为子妻等所大为拥挤，为农商等各种事业所困扰纷乱，而无出离乐等的空间，应当观察诸欲"如蜜涂在剑刃上般品尝时乐味少而引生广大损害"，以及"如闪电照明所见的舞蹈般短暂可得，如狂人的装饰般以颠倒想而体验，如覆盖粪便的快乐般是对治，如湿手指饮尿般无法满足，如饥渴者的食物般有病，如鱼钩上的饵般是灾祸聚集的原因，如火热般在三时中都是生苦的因，如猴胶般是束缚的因，如屠夫覆盖的虫般掩盖不利，如住在敌村般是怖畏处，如养育敌人般是烦恼魔等的饵食，如节日圆满般是变坏苦，如树洞中火般内燃，如古井边倚靠的吉祥草蜜团般有多种过患，如饮咸水般是渴因，如酒般为低劣人所亲近，因少味如骨架"等方式观察过患，以相反方式见出离功德，以心向于倾向趣向出离、远离、寂静乐等而圆满出离波罗蜜。
同样，因为慧如光明不与愚痴的黑暗共存，所以菩萨首先应当远离愚痴的因。这些是愚痴的因：不乐、昏沉、打呵欠、懒惰、喜好群众聚会、嗜睡、无决断、对智不好奇、邪慢、不好问、不善护身、心不定、亲近劣慧者、不亲近有慧者、轻视自己、邪分别、颠倒执着、身体僵硬、无厌离性、五盖。简言之，若亲近某些法则未生的慧不生，已生的退失，如此应当远离这些愚痴因而修习多闻、禅定等。


Tatthāyaṃ bāhusaccassa visayavibhāgo – pañca khandhā dvādasāyatanāni, aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo, tathā satipaṭṭhānādayo kusalādidhammappakārabhedā ca. Yāni ca loke anavajjāni vijjaṭṭhānāni, ye ca sattānaṃ hitasukhavidhānayogyā byākaraṇavisesā. Iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya sativīriyupatthambhakāraṇāya sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhapanena sutamayā paññā nibbattetabbā, tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparivitakkanamukhena te nijjhānaṃ khamāpentena cintāmayā, khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahavasena lokiyaṃ pariññaṃ nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi ‘‘nāmarūpamattamidaṃ yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā’’ti ajjhattikabāhire dhamme nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahitvā, pare ca tattha taṃ jahāpetvā kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhāpento, jhānavimokkhasamādhisamāpattiyo ca vasībhāvaṃ pāpento paññāya ativiya matthakaṃ pāpuṇātīti.

Tathā sammāsambodhiyā katābhinīhārena mahāsattena ‘‘ko nu ajja puññañāṇasambhāro upacito, kiñca mayā kataṃ parahita’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo, sabbesampi sattānaṃ upakārāya attano kāyaṃ jīvitañca ossajjitabbaṃ, sabbepi sattā anodhiso mettāya karuṇāya ca pharitabbā, yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā, sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ, buddhamahantatā abhiṇhaṃ paccavekkhitabbā, yañca kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ bodhininnacittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena bodhisattānaṃ aparimeyyo puññabhāgo upacīyati. Apica sattānaṃ paribhogatthaṃ paripālanatthañca attano sarīraṃ jīvitañca pariccajitvā khuppipāsāsītuṇhavātātapādidukkhapaṭikāro pariyesitabbo. Yañca yathāvuttadukkhapaṭikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādatalādīsu, araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā sukhaṃ vindati, yañca suṇāti buddhānubuddhapaccekabuddhabodhisattānaṃ diṭṭhadhammasukhavihārabhūtaṃ jhānasamāpattisukhaṃ, taṃ sabbaṃ sattesu anodhiso upasaṃharati. Ayaṃ tāva asamāhitabhūmiyaṃ nayo.


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其中这是多闻的领域区分：五蕴、十二处、十八界、四谛、二十二根、十二支缘起，同样还有念处等、善等诸法差别。以及世间无过失的明处，和适合安立众生利益安乐的各种解说。如此以方便善巧为首的慧，以念和精进为支持，通过善加听闻、受持、修习、询问而深入如此种类的一切闻所缘领域，并在其中建立他人而生起闻所成慧；同样通过思维蕴等诸法的行相而使其适合于思察而生起思所成慧；对于蕴等通过把握自相和共相而生起世间遍知而圆满前分修慧。如此了知"这仅是名色依各自的缘而生而灭，此中无作者亦无令作者，以生已无为无常义，以生灭逼迫为苦义，以不自在为无我义"，对内外诸法无差别遍知而舍断对此的执着，也使他人舍断对此的执着，仅依悲心，直到佛功德如掌中物为止，以引导、成熟而建立众生于三乘，使禅、解脱、定、等至达到自在，如此达到慧的最高点。
同样，已发愿正等觉的大士应当每日观察"今日积集了什么福智资粮，我做了什么利他之事"，为众生利益而精进，为一切众生的利益而舍弃自己的身体和生命，以慈悲无差别遍满一切众生，众生的任何苦生起都应期待在自己身上，随喜一切众生的福德，经常观察佛陀的伟大，以身语所作的任何业都应以向菩提倾心为先导。以此方便菩萨们积集无量的福分。而且，为了众生受用和护持而舍弃自己的身体和生命，应当寻求饥渴寒热风日等苦的对治。自己获得如前所说对治苦而生的乐，同样在可爱的园林、高台等处，在林野处因身心热恼不存在而寂灭而享受乐，以及所闻佛及随觉者、辟支佛、菩萨的现法乐住的禅定等至乐，这一切无差别回向给众生。这是关于未得定地的方法。


Samāhito pana attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītipassaddhisukhaṃ sabbasattesu adhimuccati, tathā mahati saṃsāradukkhe, tannimittabhūte ca kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatthapi chedanabhedanaphālanapisanaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vediyante nārake, aññamaññaṃ kujjhanasantāpanaviheṭhanahiṃsanaparādhīnatādīhi dukkhaṃ anubhavante tiracchāne, jotimālā’kulasarīre uddhabāhuviravante ukkāmukhe khuppipāsādīhi ḍayhamāne ca vantakheḷādiāhāre ca mahādukkhaṃ vedayamāne pete ca pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikāraṇayogena dubbaṇṇaduddasikadaliddatādibhāvena khuppipāsādiyogena balavantehi abhibhavanīyato, paresaṃ vahanato, parādhīnato ca nārake pete tiracchāne ca atisayante apāyadukkhanibbisesaṃ dukkhaṃ anubhavante manusse ca tathā visayavisaparibhogavikkhittacittatāya rāgādipariyuṭṭhānena ḍayhamāne vāyuvegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anihataparādhīne kāmāvacaradeve ca mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya, balavantehi khittasarā viya ca ‘‘satipi cirappavattiyaṃ anaccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evā’’ti rūpāvacarārūpāvacaradeve ca passantena mettāya karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena vācāya manasā ca bodhisambhāre nirantaraṃ upacinantena ussāho pavattetabbo.

Apica ‘‘acinteyyāparimitavipuloḷāravimalanirupamanirupakkilesaguṇanicayanidānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayogyaṃ vīriyaṃ nāma acinteyyānubhāvameva. Yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, cattāri saṅgahavatthūni (dī. ni. 3.210, 313; a. ni. 

我来为您翻译这段巴利文：
已得定者，依自所证的殊胜成就所生起的喜、轻安、乐，遍满于一切众生；如观察于广大轮回苦，以及由烦恼行所生的苦因中沉没的众生界，在地狱中长时间持续不断地经历极猛利、粗重、辛辣的苦，如互相嗔恚、烦恼、逼迫、损害、受他人支配等苦；在旁生中互相伤害；在饿鬼中身体充满火焰，手向上哀号，被饥渴等烧灼，又食用呕吐物、唾沫等极大苦；在饿鬼中遭受断手等因由而变得丑陋、可憎、贫穷等，因饥渴等被强者压迫，被他人背负，处于他人支配；在地狱、饿鬼、旁生中遭受无差别的苦难；在人中因境界毒染，心被散乱，为贪等烦恼所围绕，如风力所生火焰聚集干草木，在无法熄灭的炽燃中；在欲界天因无法摆脱时，如鸟被远投，如被强者投掷的箭；即使长时延续，也未能超越生老死的尽头；在色界无色界天观察时，应以慈悲无差别遍满众生。如此以身语意持续不断积集菩提资粮，应当精进。
复次，"不可思议、无量、广大、殊胜、无垢、无比、无烦恼的功德积集的佛性，应当生起值得欢喜的精进，此即不可思议的威德。非常多的人连听闻都不能，何况实践。如是有三种发心，四种佛地，四种摄持法。<.Assistant>

4.32), karuṇokāsatā, buddhadhammesu nijjhānakkhanti, sabbadhammesu nirupalepo, sabbasattesu puttasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlasikkhādiadhiṭṭhānaṃ, tattha ca acalatā, kusalakiriyāsu pītipāmojjaṃ, vivekaninnacittatā, jhānānuyogo, anavajjasutena atitti, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanā, sattānaṃ ñāye nivesanaṃ, ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu abhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantī’’ti evamādikā sabbā bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ sampādetabbaṃ. Sampajjamāne ca vīriye khantiādayo dānādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontīti. Khantiādīsupi iminā nayena paṭipatti veditabbā.

Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhā anuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhaabhedapiyahitavacanāvihiṃsādikaraṇāni, nekkhammena nesaṃ āmisapaṭiggahaṇadhammadānādinā anekadhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrāni, khantiyā tadaparādhasahanaṃ, saccena tesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakārakaraṇe anatthasampātepi acalanaṃ, mettāya tesaṃ hitasukhānucintanaṃ, upekkhāya tesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa bodhisattassa puthujjanehi asādhāraṇo aparimāṇo puññañāṇasambhārūpacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tassa ca sakkaccaṃ sampādanaṃ.

Ko vibhāgoti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samattiṃsa pāramiyo. Tattha katābhinīhārassa bodhisattassa parahitakaraṇābhininnaāsayappayogassa kaṇhadhammavokiṇṇā sukkadhammā pāramiyo, tehi avokiṇṇā sukkā dhammā upapāramiyo, akaṇhā asukkā paramatthapāramiyoti keci. Samudāgamanakālesu pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyoti evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgoti apare. Dosupasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgoti aññe.


我来为您翻译这段巴利文：
4.32. 悲悯的所缘、对佛法的思察忍受、对一切法无染著、对一切众生有子想、对轮回苦无厌倦、舍弃一切可施之物、对此无喜无慢、决意增上戒学等、于此不动摇、于善行有喜悦、心倾向远离、修习禅定、对无过失闻法无厌、以利他意乐对他人说所闻法、令众生住于正理、坚固精进、坚定勇猛、对他人诽谤伤害无变异、决意于真实、自在于等至、于神通得力、了知三相、以修习念处等积集出世间道资粮、趣入九出世间法"等如是一切菩提资粮的实践都由精进力而成就，从发愿直到大菩提都不应放弃，应当恭敬不断地圆满精进。当精进成就时，忍辱等和布施等一切菩提资粮因依此而行而得圆满。对于忍辱等也应以此方式了知实践。
如是以布施，通过舍弃众生的安乐资具而多方摄受是布施的实践；以戒，对他们保护生命财产妻子、不破坏、说可爱有益语、不伤害等；以出离，以接受物施、法施等多方利行；以慧，善巧于利益他们的方便；以精进，于此勇猛开始不退缩；以忍，忍受他们的过错；以谛，不欺诳他们、作利益、不违背誓言等；以决意，即使遭遇不利也不动摇于利益他们；以慈，思维他们的利益安乐；以舍，对他们的利益损害不生变异。如是对无量众生，慈悯一切众生的菩萨积集凡夫所不共的无量福智资粮，这是此中的实践，应当了知。以及如前所说的因缘，应当恭敬地圆满。
什么是区分？十波罗蜜、十近波罗蜜、十胜义波罗蜜，共三十波罗蜜。其中，有人说：已发愿的菩萨，意乐行为倾向利他，黑法所杂的白法是波罗蜜，不被彼等所杂的白法是近波罗蜜，非黑非白是胜义波罗蜜。其他人说：在集起时所圆满的是波罗蜜，在菩萨地圆满的是近波罗蜜，在佛地一切行相圆满的是胜义波罗蜜。或在菩萨地，由利他而成波罗蜜，由自利而成近波罗蜜，在佛地由获得力、无畏而圆满两利而成胜义波罗蜜。如是在开始、中间、结尾的发愿、开始、圆满中有其区分。又有人说：由灭除瞋恚、以悲为本性，获得有乐、解脱乐、最上乐，由福德积集的差别而有其区分。


Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramī, upapāramī, paramatthapāramīti bodhittayappattito yathāvuttavibhāgoti keci. Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo, vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyoti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃ karaṇavasena pavattā paramatthapāramiyo’’ti vadanti. Tathā bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramīti eke.

Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, attano aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramī. Tathā puttadārādikassa tividhassapi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo, yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādiupaghātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbo.

Ko saṅgahoti ettha pana yathā etā vibhāgato tiṃsavidhāpi dānapāramīādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā tassā pabbajjābhāve, nīvaraṇavivekabhāve pana jhānapāramiyā, kusaladhammabhāve chahipi saṅgahitā. Saccapāramī sīlapāramiyā ekadesoyeva vacīsaccaviratisaccapakkhe, ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā. Mettāpāramī jhānapāramiyā eva, upekkhāpāramī jhānapaññāpāramīhi, adhiṭṭhānapāramī sabbāhipi saṅgahitāti.


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对于惭、念、慢等、出世间法为主、重视戒定慧、已度脱、正在度脱、将度脱、已证悟独觉、正等觉者的波罗蜜、近波罗蜜、胜义波罗蜜，有人说从证得三菩提之后如前所说的区分。有人说从意发愿直到语发愿，所行的资粮是波罗蜜；从语发愿直到身发愿，所行的是近波罗蜜；从身发愿开始，是胜义波罗蜜。又有人说："随喜他人福德而行的资粮是波罗蜜，令他人行持而行的是近波罗蜜，自己行持而行的是胜义波罗蜜"。又有人说：能引生有乐的福智资粮是波罗蜜，能引生自己涅槃乐的是近波罗蜜，能引生他人双乐的是胜义波罗蜜。
舍弃子、妻、财等资具是布施波罗蜜，舍弃自己的肢体是布施近波罗蜜，舍弃自己的生命是布施胜义波罗蜜。同样，对于子、妻等三种事由，不违犯是三种戒波罗蜜；于此三种事由，断除贪爱而出离是三种出离波罗蜜；摧毁资具、肢体、生命的贪爱，以决断众生利益非利益是三种慧波罗蜜；如前所说的分别，以舍弃等方式精进是三种精进波罗蜜；忍受资具、肢体、生命的障碍是三种忍波罗蜜；以舍弃资具、肢体、生命的缘故决意于谛是三种谛波罗蜜；布施等波罗蜜以不坏的决意而成就，即使资具等毁坏也不动摇的决意是三种决意波罗蜜；即使资具等损坏的有情，以慈不舍弃是三种慈波罗蜜；对于前述三种事由，于有情作用和损害中获得中舍是三种舍波罗蜜。如是应当了知其区分。
什么是摄持？在此，犹如从区分来看是三十种，从布施波罗蜜等来看是十种，同样从布施、戒、忍、精进、禅定、慧的六种。在此，出离波罗蜜摄于戒波罗蜜，若无出家，于远离障碍处则为禅定波罗蜜，于善法处则为六种所摄。谛波罗蜜或摄于戒波罗蜜，在语谛远离处，在智慧谛处则摄于慧波罗蜜。慈波罗蜜摄于禅定波罗蜜，舍波罗蜜摄于禅定和慧波罗蜜，决意波罗蜜则摄于一切。


Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññaṃ sambandhānaṃ pañcadasayugaḷādīni pañcadasayugaḷādisādhakāni honti – seyyathidaṃ? Dānasīlayugaḷena parahitāhitānaṃ karaṇākaraṇayugaḷasiddhi, dānakhantiyugaḷena alobhādosayugaḷasiddhi, dānavīriyayugaḷena cāgasutayugaḷasiddhi, dānajhānayugaḷena kāmadosappahānayugaḷasiddhi, dānapaññāyugaḷena ariyayānadhurayugaḷasiddhi, sīlakhantidvayena payogāsayasuddhidvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyayugaḷena khamātejadvayasiddhi, khantijhānayugaḷena virodhānurodhappahānayugaḷasiddhi , khantipaññāyugaḷena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggāhāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi. Dānasīlakhantittikena lobhadosamohappahānattikasiddhi, dānasīlavīriyattikena bhogajīvitakāyasārādānattikasiddhi, dānasīlajhānattikena puññakiriyavatthuttikasiddhi, dānasīlapaññātikena āmisābhayadhammadānattikasiddhīti evaṃ itarehipi tikehi catukkādīhi ca yathāsambhavaṃ tikāni catukkādīni ca yojetabbāni.

Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni. Seyyathidaṃ – saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ. Saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ adhiṭṭhānaṃ etassāti vā saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva lokuttaraguṇe katābhinīhārassa anukampitasabbasattassa mahāsattassa pariññānurūpaṃ sabbapāramipariggahato saccādhiṭṭhānaṃ, tesaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ, sabbapāramitāguṇehi upasamato upasamādhiṭṭhānaṃ , tehiyeva parahitopāyakosallato paññādhiṭṭhānaṃ. Visesato pana ‘‘atthikajanaṃ avisaṃvādetvā dassāmī’’ti paṭijānato, paṭiññaṃ avisaṃvādetvā dānato, dānaṃ avisaṃvādetvā anumodanato, macchariyādipaṭipakkhapariccāgato, deyyapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamato, yathārahaṃ yathākālaṃ yathāvidhānañca dānato, paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamato, dussīlyapariccāgato, duccaritavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, parāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānā khanti. Paṭiññānurūpaṃ parahitakaraṇato, visādapariccāgato, akusaladhammānaṃ vūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyāpariccāgato , mohajapariḷāhavūpasamato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.


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这些布施等六种功德互相关联的十五对等，成就十五对等 - 即是：布施戒对成就作与不作利他非利的对，布施忍对成就无贪无瞋的对，布施精进对成就舍与闻的对，布施禅定对成就断除欲过的对，布施慧对成就圣乘轭的对，戒忍二者成就行为意乐清净二者，戒精进二者成就二种修习，戒禅定二者成就断除恶戒与缠的二者，戒慧二者成就二种布施，忍精进对成就忍耐与威力的对，忍禅定对成就断除违逆随顺的对，忍慧对成就空性忍证悟的二者，精进禅定二者成就策励无散乱的二者，精进慧二者成就归依二者，禅定慧二者成就乘二者。布施戒忍三者成就断除贪瞋痴三者，布施戒精进三者成就财生命身要义三者，布施戒禅定三者成就三种福业事，布施戒慧三者成就资具无畏法施三者，如是其他三者、四者等应当根据情况组合三者、四者等。
如是六种波罗蜜应当了知以四种决意摄持。一切波罗蜜总摄为四种决意。即是：谛决意、舍决意、寂止决意、慧决意。其中，以此决意，或在此决意，或仅是决意性，故称决意。谛且是决意，或是谛的决意，或谛是其决意，故称谛决意。其余类推。其中，总的来说，已发愿出世间功德、慈悯一切众生的大士，随遍知而摄持一切波罗蜜是谛决意，舍离彼等对治是舍决意，以一切波罗蜜功德寂止是寂止决意，以彼等善巧利他方便是慧决意。特别地，"我不欺诳求者而布施"而许诺，不违背诺言而布施，不违背布施而随喜，舍离悭吝等对治，于可施物、受者、布施、可施法的灭尽中寂止贪瞋痴怖，随宜、随时、随法而布施，以及以慧为上首的善法，布施是四决意的近因。同样，受持防护不违犯，舍离恶戒，寂止恶行，以慧为上首，戒是四决意的近因。如所许而忍耐，舍离分别他人过失，寂止嗔恚缠，以慧为上首，忍是四决意的近因。如所许作利他，舍离懈怠，寂止不善法，以慧为上首，精进是四决意的近因。如所许思维世间利益，舍离盖，寂止心，以慧为上首，禅定是四决意的近因。如所许善巧利他方便，舍离非方便行，寂止愚痴所生热恼，获得一切智，慧是四决意的近因。


Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ, vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ, dosadukkhavūpasamehi upasamādhiṭṭhānaṃ, anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ, tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ, tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ, tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato , paṭiññānuvidhānato ca. Cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato, sabbapariccāgaphalattā ca. Upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhūpasamato, kāmūpasamato, kāmapariḷāhūpasamato ca. Paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato, ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu, cāgo pariggāhakahetu, upasamo parivuḍḍhihetu, paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato, ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā, ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato, asati abhāvato, yathāpaṭiññañca bhāvato.

Tattha mahāpurisā attahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi garupiyabhāvakarehi upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.

Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatra hi gabbhokkantiṭhitiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā ‘‘aggohamasmi lokassa, jeṭṭho…pe… seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 3.207) tikkhattuṃ sīhanādaṃ nadi, upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammapadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo, cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.

Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaṃ paripuṇṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo, tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesopakkilesapariccāgo, tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamasampatti, tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho, tato hi paññādhiṭṭhānaṃ paripuṇṇanti, taṃ asiddhaṃ abhisambodhiyāpi paramatthabhāvato.

Tatiye ṭhāne dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

我来为您翻译这段巴利文：
其中，以随顺所知和誓言是谛决意，以舍离事欲和烦恼欲是舍决意，以寂止瞋恚和苦是寂止决意，以随觉和通达是慧决意。摄持三种谛而对治三过是谛决意，摄持三种舍而对治三过是舍决意，摄持三种寂止而对治三过是寂止决意，摄持三种智而对治三过是慧决意。谛决意摄持舍、寂止、慧决意，因不欺诳和随顺誓言。舍决意摄持谛、寂止、慧决意，因舍离对治和一切舍离的果。寂止决意摄持谛、舍、慧决意，因寂止烦恼热恼、欲和欲热恼。慧决意摄持谛、舍、寂止决意，因以智为先导和随智而转。如是一切波罗蜜以谛生起，以舍显现，以寂止增长，以慧清净。因为谛是它们的生因，舍是摄持因，寂止是增长因，慧是清净因。同样，开始时谛决意因立誓为谛，中间舍决意因已发愿而为利他舍自己，最后寂止决意因一切寂止为终，开始中间结尾都有慧决意，因有此则有彼，无此则无彼，并如所许而有。
其中，大士以造作自利他利、令人尊重喜爱的谛舍决意，作为在家人以资具施摄受他人。同样以造作自利他利、令人尊重喜爱的寂止慧决意，作为出家人以法施摄受他人。
其中，菩萨最后生时圆满四决意。有人说具足四决意者即生最后有。因为在其中入胎、住胎、出胎时，以慧决意生起而具念正知，以谛决意圆满而生已向北行七步，观察一切方向，以随谛之语三次作狮子吼说："我是世间最胜、最长...我是世间最上"。以寂止决意生起而见老病死出家，通达四法处者的青春、健康、生命圆满的摧破，以舍决意生起而无顾恋地舍弃广大的亲属眷属和已得的转轮王位。
第二处，有人说在正等觉时圆满四决意。因为其中以如所许谛决意生起而证悟四圣谛，由此谛决意圆满。以舍决意生起而舍离一切烦恼随烦恼，由此舍决意圆满。以寂止决意生起而得最上寂止圆满，由此寂止决意圆满。以慧决意生起而获得无碍智，由此慧决意圆满。这是不成立的，因为正等觉也是胜义。
第三处，在转法轮时...

2.30) caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ, cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ, paññādhiṭṭhānasamudāgatassa vineyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti, tadapi asiddhaṃ apariyositattā buddhakiccassa.

Catutthe ṭhāne parinibbāne caturadhiṭṭhānaparipuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaparipūraṇaṃ, sabbūpadhipaṭinissaggena cāgādhiṭṭhānaparipūraṇaṃ, sabbasaṅkhārūpasamena upasamādhiṭṭhānaparipūraṇaṃ, paññāpayojanapariniṭṭhānena paññādhiṭṭhānaparipūraṇanti.

Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

我来为您翻译这段巴利文：
2.30. 其他人说在转法轮时圆满四决意。因为其中以谛决意生起而以十二行相说圣谛时谛决意圆满，以舍决意生起而作正法大施时舍决意圆满。以寂止决意生起而自己寂静并令他人寂静时寂止决意圆满，以慧决意生起而了知所化者的意乐等时慧决意圆满。这也不成立，因为佛事未完成。
第四处，另有人说在般涅槃时圆满四决意。因为其中已般涅槃而成就胜义谛故谛决意圆满，舍离一切依著故舍决意圆满，寂止一切行故寂止决意圆满，慧的目的完成故慧决意圆满。
其中大士特别在慈场中，正生时生起谛决意而谛决意圆满显现；特别在悲场中，正等觉时生起慧决意而慧决意圆满显现；特别在喜场中，转法轮时...

2.30) cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.

Tatrapi saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā.

Tathā saccādhiṭṭhānasamudāgamena dosā agatiṃ na gacchati avisaṃvādanato, cāgādhiṭṭhānasamudāgamena lobhā agatiṃ na gacchati anabhisaṅgato, upasamādhiṭṭhānasamudāgamena bhayā agatiṃ na gacchati anaparādhato, paññādhiṭṭhānasamudāgamena mohā agatiṃ na gacchati yathābhūtāvabodhato.

Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asammūḷho vinodeti. Paṭhamena nekkhammasukhappatti, itarehi pavivekaupasamasambodhisukhappattiyo hontīti daṭṭhabbā. Tathā vivekajapītisukhasamādhijapītisukhaappītijakāyasukhasatipārisuddhijaupekkhāsukhappattiyo etehi catūhi yathākkamaṃ hontīti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti evametāsaṃ saṅgaho veditabbo.

Ko sampādanūpāyoti sakalassāpi puññādisambhārassa sammāsambodhiṃ, uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarapayogena, cirakālādiyogo ca antarā avosānāpajjanenāti caturaṅgayogo etāsaṃ sampādanūpāyo. Apica samāsato katābhinīhārassa attani sinehassa pariyādānaṃ, paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāyogavasena pana piye putte viya sabbasatte sampassamānassa tesu mettāsineho parivaḍḍhati. Tato ca taṃtadāvatthānurūpamattaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi (dī. ni. 3.210; a. ni. 

我来为您翻译这段巴利文：
2.30. 生起舍决意而舍决意圆满显现，特别在舍场中，般涅槃时生起寂止决意而寂止决意圆满显现，应当如是了知。
其中也应当了知：生起谛决意者以共住而知其戒，生起舍决意者以交往而知其清净，生起寂止决意者以难处而知其力量，生起慧决意者以谈论而知其慧。如是应当了知戒、命、心、见清净。
同样，以谛决意生起故不行瞋恚不正道因不欺诳，以舍决意生起故不行贪欲不正道因无执著，以寂止决意生起故不行怖畏不正道因无过失，以慧决意生起故不行愚痴不正道因如实了知。
同样，以第一个无瞋而忍受，以第二个无贪而受用，以第三个无畏而远离，以第四个不痴而除遣。应当了知：以第一个得出离乐，以其他得远离、寂止、正觉乐。同样，由这四个依次得离生喜乐、定生喜乐、无喜身乐、念遍净舍乐。如是应当了知以有诸多功德随逐的四决意摄持一切波罗蜜。如以四决意摄持一切波罗蜜，也应当了知以悲慧也是如此。因为一切菩提资粮都被悲慧所摄。因为布施等功德为悲慧所摄持而成为大菩提资粮，以成就佛果为终，如是应当了知它们的摄持。
什么是成就方法？以四分完成是它们的成就方法：为正等觉而无余积集一切福等资粮，以不缺少而作；于此恭敬而作，以尊重恭敬而作；持续而作，以不间断而作；长时等相应，以中间不舍弃而作。又简言之，已发愿者尽其对自己的爱，增长对他人的爱，是它们的成就方法。因为为证得正等觉而已作大誓愿的大士，以如实了知而于一切法无染，对自己的爱尽灭消尽，以具足大悲力而视一切众生如爱子，对他们的慈爱增长。由此，随顺各种情况中自他相续中离贪瞋痴，远离悭吝等菩提资粮的对治，大士以布施、爱语、利行、同事称为四摄事...

4.32) caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇavasena upari yānattaye avatāraṇaṃ paripācanañca karoti. Mahāsattānañhi mahāpaññā mahākaruṇā ca dānena alaṅkatā; dānaṃ piyavacanena; piyavacanaṃ atthacariyāya; atthacariyā samānattatāya alaṅkatā saṅgahitā ca. Sabbabhūtattabhūtassa hi bodhisattassa sabbattha samānasukhadukkhatāya samānattatāsiddhi. Buddhabhūto pana teheva saṅgahavatthūhi caturadhiṭṭhānaparipūritābhibuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ karoti. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhibuddhaṃ ; piyavacanaṃ saccādhiṭṭhānena; atthacariyā paññādhiṭṭhānena; samānattatā upasamādhiṭṭhānena paripūritābhibuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi tesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’nti.

Honti cettha –

‘‘Sacco cāgī upasanto, paññavā anukampako,

Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.

Mahākāruṇiko satthā, hitesī ca upekkhako,

Nirapekkho ca sabbattha, aho acchariyo jino.

Viratto sabbadhammesu, sattesu ca upekkhako,

Sadā sattahite yutto, aho acchariyo jino.

Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca,

Uyyutto akilāsū ca, aho acchariyo jino’’ti. (cariyā. aṭṭha. 320 pakiṇṇakakathā);

Kittakena kālena sampādananti heṭṭhimena tāva paricchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimena aṭṭhāsaṅkhyeyyāni kappasatasahassañca, uparimena soḷasāsaṅkhyeyyāni kappasatasahassañca, ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, vīriyādhikānaṃ paññā mandā. Paññānubhāvena ca sammāsambodhi abhigantabbāti aṭṭhakathāyaṃ vuttaṃ. Avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena tayopete bhedā yuttāti vadanti. Tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghaṭitaññūvipañcitaññūneyyabhedena. Tesu ugghaṭitaññū sammāsambuddhassa sammukhā catuppadikaṃ gāthaṃ suṇanto tatiyapade apariyositeyeva chaabhiññāhi saha paṭisambhidāhi arahattaṃ pattuṃ samatthupanissayo hoti, dutiyo satthu sammukhā catuppadikaṃ gāthaṃ suṇanto apariyositeyeva catutthapade chahi abhiññāhi arahattaṃ pattuṃ samatthupanissayo hoti, itaro bhagavato sammukhā catuppadikaṃ gāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthupanissayo bhavati. Tayopete vinā kālabhedena katābhinīhāraladdhabyākaraṇā pāramiyo pūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ dānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi antarā buddhā bhavissantīti akāraṇametaṃ. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakālanipphāditaṃ viya hi sassaṃ paricchinnakāle parinipphāditā sammāsambodhi. Tadantarā pana sabbussāhena vāyamantenāpi na sakkā pāpuṇitunti pāramipāripūrī yathāvuttakālavisesaṃ vinā na sampajjatīti veditabbaṃ.


我将为您完整直译这段巴利文：
4.32. 以四决意随行者，为究竟摄持众生，于上三乘中开示并成熟。因为大士具大慧、大悲，以布施装饰；布施以可爱语；可爱语为利行；利行以平等性装饰并摄持。对于一切已成有情的菩萨，于一切处以平等苦乐，成就平等性。既成佛者，以此四摄事圆满四决意，以究竟摄持众生而教化。布施是正等正觉者以舍决意圆满；可爱语以谛决意；利行以慧决意；平等性以寂止决意圆满。如来于诸声闻、独觉者中，平等性于般涅槃。于此处，彼等无差别而一体。所以说："于解脱无差别。"
此处有偈：
"诚实、舍、寂止者，有慧且悲悯，
积集诸资粮已，有何事不成就。
大悲师、利益者，舍离且平等，
无依无所求处，啊！奇哉诸胜者。
离欲诸法尘，于有情平等，
常住利益中，啊！奇哉诸胜者。
常为一切众，利益与安乐，
不倦不退转，啊！奇哉诸胜者。"
经过多长时间成就呢？以下面区分：最下乘四不可数劫和百千劫，中乘八不可数劫和百千劫，上乘十六不可数劫和百千劫。这些差别依次应当以慧增上、信增上、精进增上而了知。对于慧增上者，信则薄弱，慧则锐利；对于信增上者，慧则中等；对于精进增上者，慧则薄弱。注释中说：应以慧力而证得正等正觉。又说：无差别地，对于应成熟解脱法，以其锐利、中等、柔软三种差别而言。
菩萨在发愿刹那有三种：开显智者、半开显智者、可开显智者。其中，开显智者，在正等正觉者面前听四句颂，于第三句未竟即能与六神通一起证得阿罗汉果的资粮；第二者，在师面前听四句颂，于第四句未竟即能与六神通证得阿罗汉果；其余者，在世尊面前听四句颂，偈颂终了后能与六神通证得阿罗汉果。这三者不论时间差别，已发愿并得授记后，圆满波罗蜜，随其所说差别，经于一定时间而得正等正觉。于诸时分未圆满时，诸大士虽每日给予如韦提哈布施的布施，虽积集相应戒等一切波罗蜜，然而中间仍将成佛，此非无因。为什么？因为智慧未成熟。如同限定时间成熟的谷物，正等正觉亦于限定时间成就。在此之间，虽以一切努力精进，亦不能得，应当了知波罗蜜圆满非彼特定时分不能成就。


Ko ānisaṃsoti ye te katābhinīhārānaṃ bodhisattānaṃ –

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi;

Avīcimhi nuppajjanti, tathā lokantaresu cā’’ti. ādinā (abhi. aṭṭha. 1.nidānakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; bu. vaṃ. aṭṭha. 27.dūrenidānakathā; cariyā. aṭṭha. pakiṇṇakakathā) –

Aṭṭhārasa abhabbaṭṭhānānupagamanappakārā ānisaṃsā saṃvaṇṇitā. Ye ca ‘‘sato sampajāno ānanda bodhisatto tusitākāyā cavitvā mātukucchiṃ okkamī’’tiādinā (ma. ni. 3.199) soḷasa acchariyabbhutadhammappakārā, ye ca ‘‘sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 83), ‘‘jāyamāne kho sāriputta bodhisatte ayaṃ dasasahassilokadhātu saṅkampati sampakampati sampavedhatī’’tiādinā ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi ‘‘bodhisattānaṃ adhippāyasamijjhanaṃ kammādīsu vasībhāvo’’ti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitappakārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā, tathā yathānidassitabhedā alobhādosādiguṇayugaḷādayo cāti veditabbā.

Kiṃphalanti samāsato tāva sammāsambuddhabhāvo etāsaṃ phalaṃ, vitthārato pana dvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.24 ādayo; 3.168 ādayo; ma. ni. 2.385) asītianubyañjanabyāmappabhādianekaguṇagaṇasamujjalarūpakāyasampattiadhiṭṭhānā dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhamma- (dī. ni. aṭṭha. 3.305; mūlaṭī. 

我来为您翻译这段巴利文：
什么是功德？对于已发愿的诸菩萨 -
"如是具足一切支，决定趣向菩提者，
轮回长久时间中，即使百千俱胝劫，
不生无间地狱中，亦不生世间之间。"等 -
所说的十八种不生处的种类是功德。以及"阿难，正念正知的菩萨从兜率天下降入母胎"等十六种稀有未曾有法的种类，以及"寒冷消失，炎热止息"等，"舍利弗，菩萨降生时此万世界震动摇动震颤"等三十二种前兆的种类，或其他如"菩萨意愿成就，于业等得自在"等在诸处《本生》《佛种姓》等所示的功德种类，这一切都应当了知是它们的功德，同样如前所示的差别无贪无瞋等功德对等。
什么是果报？简略地说，正等正觉是它们的果报。详细地说，以三十二大人相、八十随好、一寻光明等诸多功德庄严的色身圆满为所依，十力、四无所畏、六不共智、十八不共佛法...

2.suttantabhājanīyavaṇṇanā) -pabhutianekasatasahassaguṇasamudayopasobhinī dhammakāyasirī, yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idaṃ etāsaṃ phalanti ayamettha saṅkhepo, vitthāro pana buddhavaṃsacariyāpiṭakajātakamahāpadānasuttādīnaṃ vasena veditabbo.

Yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha ‘‘samatiṃsa pāramiyo pūretvā’’ti. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca ‘‘pañca mahāpariccāge’’ti visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ. Gatapaccāgatikavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā, yā cariyāpiṭakasaṅgahitā. Abhinīhāro pubbayogo, dānādipaṭipatti, kāyavivekavasena ekacariyā vā pubbacariyāti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsādīnañca vibhāvanavasena sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena pavattā kathā dhammakkhānaṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatāñāṇavasena, anavajjakammāyatanavijjāṭṭhānaparicayavasena, khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā pana atthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ visuṃ gahaṇaṃ. Koṭinti pariyanto, ukkaṃsoti attho. Cattāro satipaṭṭhāne bhāvetvā brūhetvāti sambandho. Tattha bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti, vipassanāsahagatā eva vā satipaṭṭhānādayo daṭṭhabbā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanapaṭipadāya ādiṃ dasseti, ‘‘dānapāramī’’tiādinā majjhaṃ, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānanti veditabbaṃ.

Sampatijātoti hatthato muccitvā muhuttajāto, na mātukucchito nikkhantamatto. Nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, manussānaṃ hatthato muñcitvā pathaviyaṃ patiṭṭhitoti yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anuhīramāneti dhāriyamāne. Ettha ca chattaggahaṇeneva khaggādīni pañca kakudhabhaṇḍānipi (jā. 2.

我来为您翻译这段巴利文：
2.经分别注释. 等无数百千功德集会庄严的法身庄严，乃至佛的功德，即使正等正觉者以多劫宣说亦不能穷尽，这是它们的果报。这是此处的略说，详细则应当依《佛种姓》《行藏》《本生》《大本经》等了知。
关于以如是行道圆满如是差别的诸波罗蜜，所以说"圆满三十波罗蜜"。虽然大舍也是布施波罗蜜，为显示特殊舍离和极难行，故别说"五大舍"，因此从舍身体别说舍眼，虽同是舍所执著，从舍财王位别说舍子妻。前分行道即往返行的行持，与神通三昧成就是前行。于布施等特胜行持的成就是前行道，即《行藏》所摄。有人说发愿是前行，布施等行持，或依身远离而独行是前行道。依显示布施等、少欲等、及轮回涅槃的过患功德等，建立成熟众生于三菩提而转的说法是说法。利益亲属的行为是亲属利行，此亦唯依悲愍。以"等"字摄取世间利行等。依业所有智，依无过业处明处熟习，依蕴处等熟习，依三相抉择等智行是慧行，此实即是慧波罗蜜，为显示智资粮故别说。"究竟"即边际，是最上义。修习增长四念处是相连。其中"修习"是生起。"增长"是成长。以念处等摄取，显示达到行道的顶点，或应见与观相应的念处等。此中以"以彼发愿"等显示行道的开始，以"布施波罗蜜"等显示中间，以"四念处"等显示终点，应当如是了知。
"生已"是从手中脱落而生的片刻，不是刚从母胎出来。因为大士刚出生时，先由梵天以金网接取，从他们手中四大天王以羚羊皮毯接取，从他们手中人以细软布接取，从人手中脱落而立于地上，如世尊在《大本经》中所说。"白伞"是天白伞。"随持"是持着。此中以伞摄取剑等五种王之威仪...;

19.72) vuttānevāti veditabbaṃ. Khaggatālavaṇṭamorahatthakavāḷabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādigāhakā. Sabbā ca disāti dasapi disā. Nayidaṃ sabbadisāvilokanaṃ sattapadavītihāruttarakālaṃ daṭṭhabbaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti sabbā disā anuviloketvā sabbattha attanā sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti tattha sattapadavītihārena agamāsi. Āsabhinti uttamaṃ. Aggoti sabbapaṭhamo. Jeṭṭho seṭṭhoti ca tasseva vevacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi.

‘‘Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenā’’ti saṅkhittena vuttamatthaṃ ‘‘yañhī’’tiādinā vitthārato dasseti. Tattha etthāti –

‘‘Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

Na dissare cāmarachattagāhakā’’ti. (su. ni. 693);

Imissā gāthāya. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇañāṇanti āha ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. ‘‘Tathā ayaṃ bhagavāpi gato…pe… pubbanimittabhāvenā’’ti etena abhijātiyaṃ dhammatāvasena uppajjanavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi teti.

Vikkamīti agamāsi. Marūti devā. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesā disāpi, na katthaci vilokane vibandho tassa ahosīti. Samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketuṃ ayuttāni disāsu upaṭṭhahantīti.

‘‘Evaṃ tathāgato’’ti kāyagamanaṭṭhena gata-saddena tathāgata-saddaṃ niddisitvā idāni ñāṇagamanaṭṭhena taṃ dassetuṃ ‘‘atha vā’’tiādimāha. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ, na pabbajjādayo, ‘‘paṭhamajjhānenā’’ti ca vadanti. Pahāyāti pajahitvā. Gato adhigato, paṭipanno uttarivisesanti attho. Pahāyāti vā pahānahetu, pahānalakkhaṇaṃ vā. Hetulakkhaṇattho hi ayaṃ pahāya-saddo. ‘‘Kāmacchandādippahānahetukaṃ gato’’ti hettha vuttaṃ gamanaṃ avabodho, paṭipatti eva vā. Kāmacchandādippahānena ca taṃ lakkhīyati. Esa nayo ‘‘padāletvā’’tiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanena . Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvavinicchayena, ‘‘sappaccayanāmarūpavavatthānenā’’tipi vadanti.


我来为您翻译这段巴利文：
19.72. 应当了知也说了。因为剑、棕榈扇、孔雀尾扇、毛拂、头冠带也与伞同时出现。当时只显现伞等，而不见持伞等者。"一切方"是十方。不应见此观察一切方在七步行后。因为大士从人手中脱落观察东方时，诸天人以香花等供养说："大士，此处无有与您相等者，何况更胜者。"如是观察四方、四维、下、上一切方，见一切处无与自己相等者，说"这是北方"而以七步行往。"牛王"是最上。"最胜"是第一。"最长、最上"是其同义语。"此是最后生，今不再有后有"，预言在此身将证得阿罗汉果。
以"是诸殊胜证得的前兆"简略所说的义，以"因为"等详细显示。其中"于此"即：
"千辐多枝伞，
诸天持空中，
金柄拂摇动，
不见执拂伞。"
此偈中。以一切处无障碍而行故，说一切智即无碍智，故说"得一切智无碍智"。"同样此世尊也去...作为前兆"，以此显示正生时依法性而生的殊胜是一切菩萨共同的。因为这些是波罗蜜的等流。
"行进"是去。"天"是诸天。"平等"是以观察平等而平等相似。因为大士如观察一方，如是其余诸方，于观察任何方都无障碍。或"平等"是适合观察的意思。因为当时不适合菩萨观察的丑陋可怖不平等色不出现于诸方。
"如是如来"以身行义说"去"字解释如来字，今为以智行义显示彼而说"或者"等。其中"出离"是以无贪为主的善心生起。因为此处善法是出离，不是出家等，也说是"初禅"。"断"是已断。"去"是已证得，行道更殊胜的意思。或"断"是断因，或断相。因为此断字是因相义。"因断欲贪等而去"，在此说"去"是觉悟或行道。以断欲贪等而表征彼。此理也适用于"破"等。"无恚"是慈。"光明想"是清楚作意而现起光明认知。"无散乱"是定。"法决定"是如实抉择善等诸法，也说是"决定有因名色"。


Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi, aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tathā jhānasamāpattīsu abhiratinimittena pāmojjena, tattha anabhiratiyā vinoditāya jhānādi samadhigamoti samāpattivipassanānaṃ arativinodanaavijjāpadālanādi upāyo, uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhā nīvaraṇesupi saṅgahadassanatthanti daṭṭhabbaṃ. Samāpattivihārappavesavibandhanena nīvaraṇāni kavāṭasadisānīti āha ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti. ‘‘Rattiṃ vitakketvā vicāretvā divā kammante payojetī’’ti vuttaṭṭhāne viya vitakkavicārā dhūmāyanāti adhippetāti āha ‘‘vitakkavicāradhūma’’nti. Kiñcāpi paṭhamajjhānūpacāreyeva ca dukkhaṃ, catutthajjhānūpacāreyeva sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti.

Aniccassa, aniccanti anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā, sassatā’’ti evaṃ pavattamicchāsaññaṃ , saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbijjanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Tathā virāgānupassanāyāti virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. ‘‘Te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muñcitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ. Nimittanti samūhādighanavasena, sakiccaparicchedatāya ca saṅkhārānaṃ saviggahaggahaṇaṃ. Paṇidhinti rāgādipaṇidhiṃ, sā panatthato taṇhānaṃ vasena saṅkhāresu ninnatā.


我来为您翻译这段巴利文：
如是以断欲贪等盖，以"断除世间贪欲"等所说的初禅前分行道显示世尊的如来性后，今为与方便一起以八等至、十八大观显示彼而说"以智"等。因为远离作为摄取名色、度疑障碍的痴，住于知遍知而成就无常想等，同样以喜悦为禅那等至乐相，除去其中不乐而证得禅那等，所以除不乐、破无明等是等至观的方便，但逆说是为显示摄入以下诸盖中具盖性的无明。诸盖如门闩阻碍入住等至，所以说"开启盖门闩"。如说"夜间寻伺，日间从事工作"处，寻伺如烟意趣，所以说"寻伺烟"。虽然苦在初禅近行即断，乐在第四禅近行即断，但为显示殊胜的断而说"以第四禅断苦乐"。
无常的、以无常随观是无常随观，此是取三界法无常性而转起观的名称。"常想"是于有为法转起"常、恒"如是邪想，应当了知以想为首也摄取见、心。此理适用于此后诸处。"厌离随观"是于诸行以厌离行相转起的随观。"喜"是有喜爱欲。同样"离染随观"是以离染行相转起的随观。"灭随观"是对诸行的灭的随观。或如是随观:"彼诸行唯灭，未来因集不生"是灭随观。所以说"以灭随观灭，不集"。因为此是已得力的欲解脱。以舍遣行相转起的随观是舍遣随观。因为此是以思择而住立。"取"是以常等方式执取。以相续、聚集、作用、所缘的方式执取为一是密集想。"造作"是行作。特殊状态的获得是变异。"坚固想"是执取坚实性。"相"是以聚集等密集方式及自作用界限而执取诸行为有形体。"愿"是贪等愿，而彼以义即是随欲于诸行的倾向。


Abhinivesanti attānudiṭṭhiṃ. Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāre sāraggahaṇavipallāsaṃ. ‘‘Issarakuttādivasena loko samuppanno’’ti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhānantiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasamuditā’’ti vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivisanavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’’ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe, pahānekaṭṭhe ca. ‘‘Oḷārike’’ti uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte, idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyantīti.

Kakkhaḷattaṃ kaṭhinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thambhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi asamphuṭṭhabhāve, taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedasabhāvo na siyā byāpībhāvāpattito . Abyāpitā hi asamphuṭṭhatāti. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ. Tenāha bhagavā ākāsadhātuniddese ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637).

Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 92) cetanāva vibhattā, abhisaṅkharaṇalakkhaṇā ca cetanā. Yathāha ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’tiādi (vibha. 226). Pharaṇaṃ savipphārikatā. Assaddhiyeti assaddhiyahetu, nimittatthe bhummaṃ. Esa nayo ‘‘kosajje’’tiādīsu. Vūpasamalakkhaṇanti kāyacittapariḷāhūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.

Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhikā sammāvācā siniddhabhāvato sampayuttadhamme, sammāvācāpaccayasubhāsitānaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā sammāvācā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti. Sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā virati samuṭṭhānalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā suddhi vodānaṃ. Sasampayuttadhammassa cittassa saṃkilesapakkhe patituṃ adatvā sammadeva paggaṇhanaṃ paggaho.


我来为您翻译这段巴利文：
"执着"是我见。以无常、苦等方式审察一切法是增上慧法观。"取实执着"是于非实取为实的颠倒。"以自在主造作等方式世界生起"的执着是全痴执着。有些人说:"我过去世是否存在"等生起疑惑是全痴执着。取诸行为避难所是依着执着。从"乐于依着、喜于依着"之说，依着是爱，有些人说此即于眼等色等以执着方式转起是依着执着。"如是诸行被舍离"转起的智是思择随观。因离轮回故是出离涅槃，于彼以所缘作意称为随观而转起是出离随观转向。"结缚执着"是以结缚方式于诸行执着。"见一处"是与见俱生一处，及断一处。"粗"是对上道所断烦恼而说，否则见所断也比第二道所断粗。"微细随行"是微细，此对下道所断而说。"一切烦恼"是余一切烦恼。因为初道等已断的烦恼不再断。
坚实是固性。流动是液性。如世间风吹囊，彼彼聚的膨胀，或僵硬性，是支持。虽有聚间诸界与聚间诸界不触性，彼彼界离异性边际虚空，其为彼等之界限，为彼等所不触，否则诸界的界限性不应有遍满性。因不遍满即不触性。在某聚中诸界的界限，为彼等所不触的性质是不触相。所以世尊在虚空界解释中说:"不为四大种所触"。
相违缘会遇时异类生起是变坏。因思为行蕴法的主要，故依思而说此"诸行有行作相"。如是在经分别中行蕴分别以"眼触生思"等唯分别思，而思有行作相。如说:"此中什么是福行？欲界善思"等。遍满是广大性。"于不信"是因不信，处格表示因。此理适用于"懈怠"等。"寂止相"是身心热恼寂止相。于离沉掉而转起增上心时，于策励、抑制、庆慰无事务性的观察是思择，因断偏执。
因虚妄语等有欺诳等作用，粗涩不摄持，对治性故，正语以滑润性摄持相应法，以正语缘善说摄持听闻者补特伽罗，故彼正语以摄持为相。身业引生某作事。自引生是努力，故应见名为正业的离为引生相，或如举重的身业，是相应法的举起引生。活命有情，或相应法以命根转起，或唯活命的清净是净化。不令与相应法的心堕入杂染分而正持即是策励。


‘‘Saṅkhārā’’ti idha cetanā adhippetāti vuttaṃ ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Namanaṃ ārammaṇābhimukhabhāvo. Āyatanaṃpavattanaṃ. Āyatanānaṃ vasena hi āyasaṅkhātānaṃ cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇanti vaṭṭassa janakahetubhāvo, maggassa pana nibbānasampāpakattanti ayameva tesaṃ viseso.

Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññānativattanaṃ anūnādhikabhāvo. Yuganaddhā samathavipassanāva, ‘‘saddhāpaññā paggahāvikkhepā’’tipi vadanti.

Khiṇoti kileseti khayo, maggo. Anuppādapariyosānatāya anuppādo, phalaṃ. Passaddhi kilesavūpasamo.

Chandassāti kattukamyatāchandassa. Mūlalakkhaṇaṃ patiṭṭhābhāvo. Samuṭṭhāpanalakkhaṇaṃ ārammaṇapaṭipādakatāya sampayuttadhammānaṃ uppattihetutā. Samodhānaṃ visayādisannipātena gahetabbākāro, yā ‘‘saṅgatī’’ti vuccati. Samaṃ saha odahanti anena sampayuttadhammāti vā samodhānaṃ, phasso. Samosaranti sannipatanti etthāti samosaraṇaṃ. Vedanāya vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ. Gopānasīnaṃ kūṭaṃ viya sampayuttānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Tato, tesaṃ vā sampayuttadhammānaṃ uttari padhānanti taduttari. Paññuttarā hi kusalā dhammā. Vimuttiyāti phalassa. Tañhi sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena, porāṇaṭṭhakathāya āgatanayena ca katoti daṭṭhabbaṃ. Tathā hi vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito, tato eva ca ‘‘chandamūlakā kusalā dhammā manasikārasamuṭṭhānā, phassasamodhānā, vedanāsamosaraṇā’’ti, ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna’’nti ca suttapadānaṃ vasena ‘‘chandassa mūlalakkhaṇa’’ntiādi vuttaṃ.

Tathadhammānāma cattāri ariyasaccāni aviparītasabhāvattā. Tathāni taṃsabhāvattā. Avitathāni amusāsabhāvattā. Anaññathāni aññākārarahitattā.

Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho, na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho. Yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhāvoti attho. Avijjāya saṅkhārānaṃ paccayaṭṭhoti etthāpi na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjāya saṅkhārānaṃ paccayaṭṭho, paccayabhāvoti attho.


我来为您翻译这段巴利文：
此处"诸行"是指思，所以说"诸行以思为相"。倾向是向所缘的状态。处所是转起。因为依处而转起名为路的心心所。"爱以因为相"是轮回的生因性，而道则是令达涅槃，此是彼等的差别。
真实相是不颠倒自性。一味是相互不超越，无多无少性。双运即止观，也说"信慧、策励无散"。
灭除烦恼是灭，即道。以不生为终是不生，即果。轻安是烦恼止息。
"欲"是欲作欲。根本相是住立性。等起相是以所缘建立为相应法生起因性。和合是以境等会遇而应取的行相，即所说"会合"。诸相应法由此平等俱投入是和合，即触。和集是会聚处。无有诸相应法离受而转起，似依受用相和集，故如是说。如椽棟为相应法上首性是上首相。此上，或彼等相应法之上为增上，即此上。因为善法以慧为上。"解脱"是果。彼以戒等功德实的最上殊胜性为实。应当了知此相差别是依六界五禅支等，随顺彼彼经文，及依古注所来方式而作。如是已说的某些法，为显示其他方式而再示现，因此依"诸善法以欲为根，以作意为等起，以触为和合，以受为和集"，"诸善法以慧为上"，"此梵行以解脱为实"，"贤友，梵行实以涅槃为归趣，以涅槃为终"等经文而说"欲以根为相"等。
真实法即四圣谛，因不颠倒自性。真实因彼自性。不虚因非虚自性。无异因无他行相。
生缘已生和集义是从生缘已生已有，随顺自缘而上上生起性，是相续义。或已生义和和集义是已生和集义，非从生有老死，非离生从他有，是生缘已生义。如是从生和集是生缘和集义。随顺随生为缘而显现的意思。"无明对诸行的缘义"中，无明非不是诸行之缘，诸行非离无明生起。随无明对诸行如何为缘，此是无明对诸行的缘义，即缘性的意思。


Bhagavā taṃ jānāti passatīti sambandho. Tenāti bhagavatā. Taṃ vibhajjamānanti yojetabbaṃ. Tanti rūpāyatanaṃ. Iṭṭhāniṭṭhādīti ādi-saddena majjhattaṃ saṅgaṇhāti, tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedaṃ. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ, sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. ‘‘Rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti evamādīhi anekehi nāmehi. ‘‘Terasahi vārehī’’ti rūpakaṇḍe (dha. sa. 614 ādayo) āgate terasa niddesavāre sandhāyāha. Ekekasmiñca vāre catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena ‘‘dvipaññāsāyanayehī’’ti āha. Tathameva aviparītadassitāya, appaṭivattiyadesanatāya ca. Jānāmi abbhaññāsinti vattamānātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti vuttāyevāti daṭṭhabbā. Vidita-saddo anāmaṭṭhakālaviseso veditabbo, ‘‘diṭṭhaṃ sutaṃ muta’’ntiādīsu (dha. sa. 966) viya. Na upaṭṭhāsīti attattaniyavasena na upagacchi. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā yaṃpakārā ca, tathā ne passati jānāti gacchatīti tathāgatoti evaṃ padasambhavo veditabbo. Keci pana ‘‘niruttinayena pisodarādipakkhepena vā dassī-saddassa lopaṃ, āgata-saddassa cāgamaṃ katvā tathāgato’’ti vaṇṇenti.

Niddosatāya anupavajjaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. No aññathāti ‘‘tathevā’’ti vuttamevatthaṃ byatirekena sampādeti. Tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathevāti aviparītadesanataṃ dasseti. ‘‘Gadattho’’ti etena tathaṃ gadatīti tathāgatoti da-kārassa ta-kāro kato niruttinayenāti dasseti.

Tathā gatamassāti tathāgato, gatanti ca kāyassa vācāya vā pavattīti attho. Tathāti ca vutte yaṃtaṃ-saddānaṃ abyabhicārisambandhitāya ‘‘yathā’’ti ayamattho upaṭṭhitoyeva hoti. Kāyavacīkiriyānañca aññamaññānulomena vacanicchāyaṃ, kāyassa vācā, vācāya ca kāyo sambandhībhāvena upatiṭṭhatīti imamatthaṃ dassento āha ‘‘bhagavato hī’’tiādi. Imasmiṃ pana atthe tathāvāditāya tathāgatoti ayampi attho siddho hoti. So pana pubbe pakārantarena dassitoti āha ‘‘evaṃ tathākāritāya tathāgato’’ti.

‘‘Tiriyaṃaparimāṇāsu lokadhātūsū’’ti etena yadeke ‘‘tiriyaṃ viya upari adho ca santi lokadhātuyo’’ti vadanti, taṃ paṭisedheti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘puññamayaṃ, dānamaya’’ntiādīsu.


我来为您翻译这段巴利文：
世尊了知见到它是相连。"由彼"是由世尊。"彼被分别"应当配合。"彼"是色处。"可意不可意等"，以"等"字摄取中性，同样摄取过去未来现在、小、内外俱等差别。"依所得词"是从"色处是所见，声处是所闻，香处是所嗅，味处是所尝，触处是所触，一切色是意所识"之说，所见词和所识词于色所缘可得。以"色所缘可意、不可意、中性、小、过去、未来、现在、内、外、所见、所识、色、色处、色界、色相、有见、有对、青、黄"等许多名称。"以十三章"是指色品中所说十三解释章。在每一章中依四种决定方式故说"以五十二方式"。真实即不颠倒见性和无能诤说性。"我知我证"由显示智在现在过去转起，应当了知于未来智转起也已说。应当了知"已知"字不限定时间，如"所见所闻所觉"等。"不现起"是不以我我所方式趣近。应当了知"如来"字源如是:如诸色所缘等法是何自性何种类，如是见知达彼故为如来。有些人则注释说:"依词源法或增加pisodara等，省略'见'字，增加'来'字为如来。"
因无过失故无可诃责。因无可加入故无不足。因无可除去故无过多。因义文等圆满故一切行相圆满。"非他"以相反成就"如是"之义。由此显示如世尊所说,因定能成就彼义故如所说,即显示不颠倒说性。以"说义"显示依词源法,如实说故为如来,da音变为ta音。
如是已去故为如来,"去"是身或语的转起义。说"如是"时,因yaṃ taṃ二字不相违关系,"如"义已现起。身语作业相互随顺时,身随语,语随身而现为相属,显示此义而说"因为世尊"等。在此义中,因如实说故为如来的义也成就。彼已以其他方式显示故说"如是因如实作故为如来"。
"于横无量诸世界"由此否定某些人说"如横向那样上下有诸世界"。说法妙用即说法所成,如"福所成、施所成"等。


Upasagganipātānaṃ vācakasaddasannidhāne tadatthajotanabhāvena pavattanato gata-saddoyeva avagatatthaṃ atītatthañca vadatīti āha ‘‘gatoti avagato atīto’’ti. Atha vā abhinīhārato paṭṭhāya yāva sambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭhānasaṃkilesanivattīnaṃ abhāvato yathā paṇidhānaṃ, tathā gato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya, paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇatāya ca katthaci paṭighātābhāvato yathā ruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Yasmā ca loke vidhayuttagatapakāra-saddā samānatthā dissanti, tasmā yathā vidhā vipassīādayo bhagavanto, ayampi bhagavā tathā vidhoti tathāgato. Yathā yuttā ca te bhagavanto ayampi bhagavā tathā yuttoti tathāgato. Atha vā yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti. Evampi tathāgata-saddassa attho veditabbo –

‘‘Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathāgato tena tathāgato mato.

Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jino samāgato,

Tathāgato vuccati sakyapuṅgavo.

Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

Anekabhedāsupi lokadhātusu,

Jinassa rūpāyatanādigocare;

Vicittabhedaṃ tathameva dassanaṃ,

Tathāgato tena samantalocano.

Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanuloma mattano;

Guṇehi lokaṃ abhibhuyya iriyati,

Tathāgato tenapi lokanāyako.

Yathābhinīhāramato yathāruci,

Pavattavācātanucittabhāvato;

Yathāvidhā yena purā mahesino,

Tathāvidho tena jino tathāgato’’ti. (itivu. aṭṭha. 38);

Saṅgahagāthā mukhamattameva. Kasmā? Appamādapadaṃ viya sakaladhammapaṭipattiyā sabbabuddhaguṇānaṃ saṅgāhakattā. Tenevāha ‘‘sabbākārenā’’tiādi.

‘‘Taṃkatamanti pucchatī’’ti etena ‘‘katamañca taṃ bhikkhave’’tiādivacanassa sāmaññato pucchābhāvo dassito avisesato hi tassa pucchāvisesabhāvañāpanatthaṃ mahāniddese āgatā sabbāva pucchā atthuddhāranayena dasseti ‘‘tattha pucchā nāmā’’tiādinā. Tattha tatthāti ‘‘taṃ katamanti pucchatī’’ti ettha yadetaṃ sāmaññato pucchāvacanaṃ, tasmiṃ.

Lakkhaṇanti ñātuṃ icchito yo koci sabhāvo. ‘‘Aññāta’’nti yena kenaci ñāṇena aññātabhāvamāha, ‘‘adiṭṭha’’nti dassanabhūtena ñāṇena paccakkhaṃ viya adiṭṭhataṃ. ‘‘Atulita’’nti ‘‘ettakameta’’nti tulanabhūtena atūlitataṃ, ‘‘atīrita’’nti tīraṇabhūtena akatañāṇakiriyāsamāpanataṃ, ‘‘avibhūta’’nti ñāṇassa apākaṭabhāvaṃ, ‘‘avibhāvita’’nti ñāṇena apākaṭīkatabhāvaṃ. Adiṭṭhaṃ jotīyati etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā, sākacchāvasena vinicchayakaraṇaṃ. Vimati chijjati etāyāti vimaticchedanā. Anumatiyā pucchā anumatipucchā. ‘‘Taṃ kiṃ maññatha bhikkhave’’tiādi pucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāti kathetukamyatāya.



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因为前缀和不变词在有表示声音处以显示其义而转起，所以"去"字即说已达义和已过义，故说"去即已达、已过"。或从发愿乃至正觉，在此期间大菩提乘行道无有退失处染污，如所发愿，如是而去、如发愿而行，故为如来。或因大神通，证得无碍解最上，及无障碍，于任何处无有障碍，故如所欲，如是有身语心的去、行、转起，故为如来。因为在世间见到vidha(种类)、yutta(相应)、gata(去)、pakāra(方式)诸字同义，所以如毗婆尸等诸世尊种类，此世尊也如是种类故为如来。如彼等世尊相应，此世尊也如是相应故为如来。或因为真实、如实、如是是智的别名，所以以如实智而来故为如来。如是也应知如来字义：
"如毗婆尸等大仙，
断除欲等垢如去，
以定智释迦牟尼，
持光如去故名如来。
如实界处等相，
自性共别分别，
自觉智胜者来，
释迦牛故称如来。
正遍眼如实诸谛，
及一切此缘性，
以无师智而显，
如实故胜者如来。
于诸世界差别，
胜者色处等境，
种种差别如实见，
遍眼故名为如来。
因为如实说法，
作随顺己语，
以德胜世而行，
故世导如来。
如所发愿如所欲，
转起语身心，
如前大仙种类，
故胜者如来。"
摄颂只是略说。为什么？因为如不放逸句摄一切法行，摄一切佛功德。所以说"以一切行相"等。
"问彼是什么"由此显示"诸比丘，彼是什么"等语一般为问。因为为显示彼一般的问的差别义，以义出生方式显示《大义释》中所来一切问:"此中问名"等。其中"此中"即在"问彼是什么"处这一般的问语中。
"相"是欲知的任何自性。"未知"说以任何智未知性，"未见"是以见性的智如现前未见性。"未量"是以量性未量"此是如是"，"未度"是以度

8. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto. Sattoti khandhasantāno. Tattha hi sattapaññatti. Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Kasmā panettha ‘‘pāṇassa atipāto, pāṇoti cettha vohārato satto’’ti ca ekavacananiddeso kato, nanu niravasesānaṃ pāṇānaṃ atipātato virati idha adhippetā. Tathā hi vakkhati ‘‘sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte’’tiādinā (dī. ni. aṭṭha. 

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8. 自然有落下性而中途极速落下是杀害，不让缓慢落下而快速令落下的意思。或者超越以刀等征服而令落下是杀害。"有情"是蕴相续。因为于此有情假名。"命根"是色命根、非色命根。因为坏色命根时，另一个因与彼相连而灭。为什么在此作"杀害生命,此中生命依世俗即有情"等单数解释，难道此处不是意指离一切生命的杀害吗?如是将说"以慈悯一切生命有情,即一切生命有情"等。

1.cūḷasīlavaṇṇanā) bahuvacananiddesanti? Saccametaṃ, pāṇabhāvasāmaññavasena panettha ekavacananiddeso kato, sabbasaddasannidhānena tattha puthuttaṃ viññāyamānamevāti sāmaññaniddesaṃ akatvā bhedavacanicchāvasena bahuvacananiddeso katoti . Kiñca bhiyyosāmaññato saṃvarasamādānaṃ, tabbisesato saṃvarabhedoti imassa visesassa ñāpanatthaṃ ayaṃ vacanabhedo katoti veditabbo. Yāya cetanāya vattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃ mahābhūtappaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhupakkamāni hi bhūtāni itarabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇaṃ na hontīti. ‘‘Kāyavacīdvārāna’’nti etena manodvāre pavattāya vadhakacetanāya pāṇātipātabhāvaṃ paṭikkhipati.

Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Yathādhippetassa hi payogassa sahasā nipphādanavasena kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvo. Iti ubhayaṃ petaṃ cetanāya balavabhāveneva hoti. Tathā hi hantabbassa mahāguṇabhāvena tattha pavattaupakāracetanā viya khettavisesanibbattiyā apakāracetanāpi balavatī, tibbatarā ca uppajjatīti tassā mahāsāvajjatā daṭṭhabbā. Tasmā payogavatthuādipaccayānaṃ amahattepi mahāguṇatādipaccayehi cetanāya balavabhāvādivaseneva mahāsāvajjabhāvo veditabbo.

Sambharīyanti etehīti sambhārā, aṅgāni. Tesu pāṇasaññitāvadhakacittāni pubbabhāgiyānipi honti. Upakkamo vadhakacetanāsamuṭṭhāpito. Pañcasambhāravatī pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Vijjāmayo mantaparijappanapayogo āthabbaṇikādīnaṃ viya. Iddhimayo kammavipākajiddhimayo dāṭhākoṭakādīnaṃ viya. Ativiya papañcoti atimahāvitthāro.

Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre, payogopi pāṇātipātassa paharaṇappakārādi atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappakārādipayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti.


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1. 《小戒》注释）众多解释？确实如此，但此处依生命共性而作单数解释，由"一切"字临近而了知其多数性，未作共性解释而依差别说意欲作复数解释。又应知为显示从共性摄受律仪，从其差别有律仪差别此差别义而作此语差别。以何等思于现有命根所依诸大种作加害因缘，令彼大种缘生大种不生，彼如是加行等起之思是杀生。因为受害大种如其他大种不清净，故不成为同类的因。以"身语门"由此否定意门转起杀害思为杀生。
应当了知由加行事大等而有大罪，因由彼等缘生思力强。因为如所欲加行突然成就，以作用成就多次转起速行而得串习的决定思故，加行为大。虽有时对小生命和大生命加行相同，但杀大者思更猛利生起，故事为大。如是此二者都依思力强。如是应见由所杀大功德性，如于彼转起利益思，因特胜田生起的损害思也有力，更猛利生起，故其为大罪。因此虽加行事等缘非大，但应知由大功德等缘思力强等而有大罪性。
由此等集合故为资具，即支分。其中有情想和杀害心也有前分。加害是杀害思所等起。杀生思有五资具，故彼应见离五资具。明所成是如咒术持诵加行如阿闼婆那等。神通所成是业异熟生神通如毒牙动摇等。极多广是极大详细。
此处有问:于刹那刹那灭性诸行中谁杀谁被杀?若是心心所相续,彼因无色性不能以切断破坏等方式加害,也不可被加害。若是色相续,彼因无心性如木块形色,故于彼不以切断等得杀生,如死尸。杀生加行如击打方式等或在过去诸行,或未来,或现在。其中不在过去未来,因彼等不存在。于现在诸行因刹那性自性即灭法性,趣向坏灭中加行无用。又坏灭无因性故,死亡非击打方式等加行为因。又因诸行无勤性,彼加行属谁?因刹那性,杀害意乐同时坏灭者不住至作业完成时,杀生业系属谁?


Vuccate – yathāvuttavadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hantā, tena pavattitavadhakapayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandho yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito, khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā, santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano anurūpaphaluppādananiyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti nisākaro candimā’’ti ca, na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti attheva pāṇātipātena kammabaddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.

‘‘Pahīnakālatopaṭṭhāya viratovā’’ti etena pahānahetukā idhādhippetā samucchedaviratīti dasseti. Kammakkhayañāṇena hi pāṇātipātadussīlyassa pahīnattā bhagavā accantameva tato paṭiviratoti vuccati samucchedavasena pahānaviratīnaṃ adhippetattā. Kiñcāpi pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ sammāvācādīnañca paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāveneva hotīti gahaṇappavattiākāravasena paccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, paccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro ca hotīti evamettha attho daṭṭhabbo. Pahānaṃ vā samucchedavasena, virati paṭippassaddhivasena yojetabbā. Atha vā pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko paneso? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi bhagavā ariyamaggena pahāya samugghāṭetvā pāṇātipātadussīlyato accantameva paṭiviratoti vuccati kilesesu pahīnesu kilesanimittassa kammassa anuppajjanato. ‘‘Adinnādānaṃ pahāyā’’tiādīsupi eseva nayo. Viratovāti avadhāraṇena tassā viratiyā kālādivasena apariyantataṃ dasseti. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhindanti, na evaṃ bhagavā. Bhagavā pana sabbaso pahīnapāṇātipātattā accantavirato evāti. Vītikkamissāmīti anavajjadhammehi vokiṇṇā antarantarā uppajjanakā dubbalākusalā. Yasmā pana kāyavacīpayogaṃ upalabhitvā ‘‘imassa kilesā uppannā’’ti viññunā sakkā ñātuṃ, tasmā te iminā pariyāyena ‘‘cakkhusotaviññeyyā’’ti vuttāti daṭṭhabbā. Kāyikāti pāṇātipātādinipphādake balavākusale sandhāyāha.


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说道 - 与如上所说杀害思俱的诸行聚称为有情是能杀者，由彼发起杀害加行因缘，失去暖、识、命根，成为死亡言说因缘，若无如上所说杀害加行则应生起的色非色法聚是所杀，或唯心心所相续。虽非杀害加行境界，但彼于五蕴有中依色相续而转，由他发起断命根加行力，生起障碍彼生起的异类色，被坏而断绝，故杀生非不可能，也非无因杀生。加行于现在诸行非无用，因依所作加行，令其次应生诸行聚如是不生。因刹那诸行刹那死此处非意为死，相续死如所说方式有因故非无因死。杀生加行非无作者，因虽诸行无勤，但仅以现前为助缘，于决定生自相应果的诸因中，成立作者言说，如"灯照明，夜王月亮"。不欲唯与杀害意乐俱生心心所聚为杀生，因承认唯依相续而住，见依相续转起的灯等成就作用，故确有杀生业系。此考察也应随宜于不与取等显示。
"从断时起即离"由此显示此处意为因断的究竟离。因以业尽智断杀生恶戒故，说世尊永远离彼，因意为依究竟方式的断离。虽然断和离没有前后时，但缘和缘生的正见等和正语等，依俱生也以缘缘生方式摄取即以前后性。依摄取转起行相，于缘法正见等断法中，断作用有前时言说，于缘生诸离中，离作用有后时言说，应如是见此义。或断依究竟方式，离依寂灭方式配合。或由此害生命故为杀生，即作生命杀害因的法聚。是什么?无惭无愧、瞋、痴、害等烦恼。世尊以圣道断除铲除彼等，说永远离杀生恶戒，因烦恼断故烦恼缘业不生。于"断不与取"等也是此理。"即离"以决定显示彼离无边际性依时等。如其他受持离者因心不住，为利养生命等破坏受持，世尊不如是。世尊因一切杀生已断故唯是永离。"我将违犯"是被无罪法间杂而间间生起的弱不善。因能获得身语加行，智者能知"此人烦恼生起"，故应见彼等依此方式说为"眼耳所识"。"身的"说是关于成就杀生等的强不善。

Gottavasena laddhavohāroti sambandho. Dīpetuṃ vaṭṭati brahmadattena bhāsitavaṇṇassa anusandhidassanavasena imissā desanāya āraddhattā. Tatthāyaṃ dīpanā – ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇassa gotamassa sāvakasaṅgho nihitadaṇḍo nihitasattho’’ti vitthāretabbaṃ. Nanu ca dhammassāpi vaṇṇo brahmadattena bhāsito? Saccaṃ bhāsito, so pana sammāsambuddhapabhavattā, ariyasaṅghādhārattā ca dhammassa dhammānubhāvasiddhattā ca tesaṃ tadubhayadīpaneneva dīpito hotīti visuṃ na uddhaṭo. Saddhammānubhāveneva hi bhagavā bhikkhusaṅgho ca pāṇātipātādippahānasamattho ahosi, desanā pana ādito paṭṭhāya evaṃ āgatāti.

Etthāyaṃ adhippāyo – ‘‘atthi bhikkhave aññe ca dhammā’’tiādinā anaññasādhāraṇe buddhaguṇe ārabbha upari desanaṃ vaḍḍhetukāmo bhagavā ādito paṭṭhāya ‘‘tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādinā buddhaguṇavaseneva desanaṃ ārabhi, na bhikkhusaṅghavasenāti. Esā hi bhagavato desanāya pakati, yaṃ ekaraseneva desanaṃ dassetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi rūpakaṇḍe dukādīsu tanniddesesu ca hadayavatthu na gahitaṃ. Itaravatthūhi asamānagatikattā desanābhedo hotīti. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ, nissitavasena ca vatthudukādidesanā pavattā ‘‘atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ na cakkhuviññāṇassa vatthū’’tiādinā. Yampi ekantato hadayavatthunissayaṃ, tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesupi na tadanurūpā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyunti na ekarasā desanā bhaveyyāti. Tathā nikkhepakaṇḍe cittuppādavibhāgena avuccamānattā avitakkaavicārapadavissajjane ‘‘vicāro cā’’ti vattuṃ na sakkāti avitakkavicāramattapadavissajjane labbhamānopi vitakko na uddhaṭo, aññathā ‘‘vitakko cā’’ti vattabbaṃ siyā.

Daṇḍanasaṅkhātassa daṇḍassa paraviheṭhanassa vivajjitabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacananti āha ‘‘parūpaghātatthāyā’’tiādi. Viheṭhanabhāvatoti vihiṃsanabhāvato. ‘‘Bhikkhusaṅghavasenāpi dīpetuṃ vaṭṭatī’’ti vuttattā tampi ekadesena dīpento ‘‘yaṃ pana bhikkhū’’tiādimāha.


我将为您完整翻译这段巴利文:
Gottavasena laddhavohāroti sambandho 意为:依照种姓而得名的关联。应当解释，因为此开示是基于婆罗门达多所说的赞叹而阐明其关联。其中解释如下——"舍离杀生，远离杀生，沙门乔达摩的声闻僧众已放下刀杖"等应当详述。
然而，婆罗门达多不是也赞叹了法吗？确实赞叹了，但是因为法是从正等正觉者而来，以及依止于圣僧，且法的威力成就于彼等，所以通过说明这两者就已经说明了法，因此不必另外列举。确实是由于正法的威力，世尊和比丘僧众才能够断除杀生等，而开示则从最初就是如此来的。
这里的意思是：世尊想要以"诸比丘，还有其他诸法"等语开始，继续阐述上座部独特的佛陀功德，所以从开始就以"若要说如来的功德应当这样说"等方式依佛功德而开示，而不是依比丘僧团而开示。这是世尊开示的特性，即使可以提及某些内容，为了保持开示的单一性而不提及。例如在色蕴品的二法等及其解说中没有提到心所依处。因为与其他事物性质不同，会造成开示的差异。就像眼识等必定依靠眼等，而意识并非必定依靠心所依处，而且依处二法等的开示是依所依而进行的，如"有色是眼识的所依，有色非眼识的所依"等。
即使对于必定依靠心所依处的，在二法等中说"有色是意识的所依"等时，也不会出现相应的所缘二法等。因为不能说"有色是意识的所缘，有色非意识的所缘"，所依和所缘二法会有不同的性质，这样开示就不会保持单一性。同样在摄品中因为没有依心生起而说，所以在无寻无伺的解答中不能说"及伺"，因此在有伺无寻的解答中虽可提及寻却未列举，否则就应该说"及寻"了。
为了说明远离称为处罚的伤害他人之意，所以说放下刀杖，因此说"为了伤害他人"等。从伤害性，即是从危害性。因为说过"依比丘僧团也可以解释"，所以为了部分说明这点而说"然而比丘"等。


Lajjīti ettha vuttalajjāya ottappampi vuttamevāti daṭṭhabbaṃ. Na hi pāpajigucchanaṃ pāputtāsanarahitaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Dhammagarutāya vā buddhānaṃ, dhammassa ca attādhīnattā attādhipatibhūtā lajjāva vuttā, na pana lokādhipati ottappaṃ. ‘‘Dayaṃ mettacittataṃ āpanno’’ti kasmā vuttaṃ, nanu dayā-saddo ‘‘dayāpanno’’tiādīsu karuṇāya pavattatīti? Saccametaṃ , ayaṃ pana dayā-saddo anurakkhaṇamatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto. Midati siniyhatīti mettā, mettā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, tassa bhāvo mettacittatā, mettā icceva attho. ‘‘Sabbapāṇabhūtahitānukampī’’ti etena tassā viratiyā sattavasena apariyantataṃ dasseti. Pāṇabhūteti pāṇajāte. Anukampakoti karuṇāyanako. Yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā vuttaṃ ‘‘tāya eva dayāpannatāyā’’ti. Evaṃ yehi dhammehi pāṇātipātā virati sampajjati, tehi lajjāmettākaruṇāhi samaṅgībhāvo dassito. Viharatīti evaṃbhūto hutvā ekasmiṃ iriyāpathe uppannaṃ dukkhaṃ aññena iriyāpathena vicchinditvā harati pavatteti, attabhāvaṃ vā yāpetīti attho. Tenevāha ‘‘iriyati yapeti yāpeti pāletī’’ti.

Ācārasīlamattakanti sādhujanācārasīlamattakaṃ, tena indriyasaṃvarādiguṇehipi lokiyaputhujjano tathāgatassa vaṇṇaṃ vattuṃ na sakkotīti dasseti. Tathā hi indriyasaṃvarapaccayaparibhogasīlāni idha sīlakathāyaṃ na vibhattāni.

Parasaṃharaṇanti parassa santakaharaṇaṃ. Theno vuccati coro, tassa bhāvo theyyaṃ. Idhāpi khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Payogamahantatāya, vatthuguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjaṃ, tibbatāya mahāsāvajjanti ayampi nayo yojetabbo.

Sāhatthikādayoti ettha mantaparijappanena parasantakaharaṇaṃ vijjāmayo, vinā mantena kāyavacīpayogena parasantakassa ākaḍḍhanaṃ tādisaiddhānubhāvena iddhimayo payogo.

Sesanti ‘‘pahāya paṭivirato’’ti evamādikaṃ. Tañhi pubbe vuttanayaṃ. Kiñcāpi nayidha sikkhāpadavohārena virati vuttā, ito aññesu pana suttapadesesu vinayābhidhammesu ca pavattavohārena viratiyo cetanā ca adhisīlasikkhādīnaṃ adhiṭṭhānabhāvato, tesu aññatarakoṭṭhāsabhāvato ca sikkhāpadanti āha ‘‘paṭhamasikkhāpade’’ti. Kāmañcettha ‘‘lajjī dayāpanno’’ti na vuttaṃ, adhikāravasena pana atthato vā vuttamevāti veditabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesappaccayo, evaṃ adinnādānappahānassāpīti, tasmā sāpi pāḷi ānetvā vattabbā. Eseva nayo ito paresupi. Atha vā ‘‘sucibhūtenā’’ti etena hirottappādīhi samannāgamo, ahirikādīnañca pahānaṃ vuttamevāti ‘‘lajjī’’tiādi na vuttanti daṭṭhabbaṃ.

Aseṭṭhacariyanti aseṭṭhānaṃ hīnānaṃ, aseṭṭhaṃ vā lāmakaṃ nihīnaṃ vuttiṃ, methunanti attho. ‘‘Brahmaṃ seṭṭhaṃ ācāra’’nti methunaviratimāha. ‘‘Ārācārī methunā’’ti etena ‘‘idha brāhmaṇa ekacco…pe… na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjatī’’tiādinā (a. ni. 

我来翻译这段巴利文:
"有惭"这里所说的惭，应当理解也包含了愧。因为对恶的厌恶不会没有对恶的畏惧，对恶的畏惧也不会没有惭。或者因为诸佛对法的尊重，以及法依靠自己，所以只说了以自己为主的惭，而不说以世间为主的愧。
为什么说"具有怜悯即是慈心"？难道"dayā"(怜悯)这个词在"具有怜悯"等语中不是表示悲悯吗？这是真的，但这个"dayā"词包含了保护之义，可以用于慈和悲两者，这里是用于慈的意思。使之柔软是慈，有慈是慈心，有慈心的是具慈心者，具慈心的状态是慈心性，就是慈的意思。"对一切有情众生怀有同情"这句话显示那个离恶行为对众生是无限的。"有情众生"即生命体。"同情"即悲悯。因为慈是悲的特殊因缘，所以说"由于那个怜悯性"。如此显示具足使远离杀生成就的惭、慈、悲这些法。"安住"意思是成为如此的人，以另一威仪断除在某一威仪中生起的苦而继续，或者维持生命，这是其意义。因此说"行走、活动、生存、保持"。
"仅仅是行为戒"即仅仅是善人的行为戒，由此显示即使以根律仪等功德，世间的凡夫也不能说如来的功德。因此在这里的戒的说明中没有分析根律仪和资具受用戒。
"拿取他人之物"即拿取属于他人的东西。偷盗者称为贼，其性质为偷盗。这里也是，对小的他人之物罪过小，对大的则罪过大。为什么？因为行为的大小，而且在物品价值相等的情况下，随烦恼和方便的软弱则罪过小，强烈则罪过大，这个道理也应当运用。
"亲手等"中，以咒语念诵而取他人之物是明术所成，不用咒语而以身语行为牵引他人之物是以这样的神通力量所成的神变。
"其余"即"舍离、远离"等。因为这是前面已说的方法。虽然这里没有以学处的说法来说明离，但在其他经典处、律藏和论藏中，以通行的说法，离和思都是增上戒学等的立足处，也是其中某一部分，所以说"在第一学处"。虽然这里没说"有惭有怜悯"，但应当理解由章节关系或实质上是已经说了的。因为正如惭等是舍离杀生的特殊因缘，同样也是舍离不与取的因缘，所以那段经文也应当引用来说明。对其后的也是这个方法。或者应当理解由"成为清净"这句话已经说明具足惭愧等，以及断除无惭等，所以没说"有惭"等。
"非最胜行"即非最胜者即低劣者的，或者是非最胜即下劣、卑贱的行为，意思是淫欲。"最胜梵行"说的是离淫欲。"远离淫欲"这句话如经中所说："在这里，婆罗门，有些人......虽然不与女人发生两两和合，但是接受女人的涂油、按摩、沐浴、捏揉，他喜爱这些，贪求这些，从中得到满足"等。

7.50) vuttā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbā. Idhāpi asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggapaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ, micchācāre pana agamanīyaṭṭhānavītikkamacetanāti yojetabbaṃ. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dasannaṃ dhanakkitādīnaṃ sārakkhasaparidaṇḍānañca vasena dvādasannaṃ aññe purisā. Guṇavirahite vippaṭipatti appasāvajjā, mahāguṇe mahāsāvajjā. Guṇarahitepi ca abhibhavitvā pavatti mahāsāvajjā, ubhinnaṃ samānacchandabhāvepi kilesānaṃ upakkamānañca mudutāya appasāvajjā, tibbatāya mahāsāvajjāti veditabbā. Tassa dve sambhārā sevetukāmatācittaṃ, maggenamaggapaṭipattīti. Micchācāre pana agamanīyaṭṭhānatā, sevanācittaṃ maggenamaggapaṭipatti, sādiyanañcāti cattāro. ‘‘Abhibhavitvā vītikkamane maggenamaggapaṭipattiadhivāsane satipi purimuppannasevanābhisandhipayogābhāvato abhibhuyyamānassa micchācāro na hotī’’ti vadanti. Sevanācitte sati payogābhāvo na pamāṇaṃ itthiyā sevanāpayogassa yebhuyyena abhāvato, itthiyā puretaraṃ upaṭṭhāpitasevanācittāyapi micchācāro na siyāti āpajjati payogābhāvato. Tasmā purisassa vasena ukkaṃsato cattāro vuttāti daṭṭhabbaṃ, aññathā itthiyā purisakiccakaraṇakāle purisassapi sevanāpayogābhāvato micchācāro na siyāti eke. Idaṃ panettha sanniṭṭhānaṃ – attano ruciyā pavattitassa tayo, balakkārena pavattitassa tayo, anavasesaggahaṇena pana cattāroti. Eko payogo sāhatthikova.



我来 译这段巴利文：
如经中第7.50所说，应当理解也显示了远离七种淫欲结合。在这里也是，以从事非法为目的而在身门发生的、引发邪道修习的思是非梵行，而在邪淫中则应当理解是违越不应行处的思。其中不应行处对于男人来说是：受母亲守护等十种女人，受财物买卖等十种女人，共二十种女人。对于女人来说则是：受财物买卖等十种和有守护有惩罚等，共十二种其他男人。
对缺乏功德者的违犯罪过小，对大功德者则罪过大。即使对无功德者，以强力而行则罪过大。即使双方都同意，随烦恼和方便的软弱则罪过小，强烈则罪过大，应当如此理解。非梵行有两个条件：想要从事的心和以道非道而行。而邪淫则有四个条件：不应行处、想要从事的心、以道非道而行和同意。
有人说："虽然有以道非道而行的忍受，但因为没有先前生起的想要从事的决心和努力，所以被强迫者不构成邪淫。"在有想要从事的心的情况下，没有努力不是标准，因为女人大多没有从事的努力，这样对于女人先前已生起想要从事的心者也不会构成邪淫，因为没有努力。因此应当理解从男人的方面来说最多说有四个条件。否则有人说在女人做男人之事时，因为男人也没有从事的努力，就不会构成邪淫。
这里的定论是：自愿进行者有三个条件，被强迫进行者有三个条件，若完全包括则有四个条件。行为方式只有亲手为之。

9. Kammapathappattaṃ dassetuṃ ‘‘atthabhañjanako’’ti vuttaṃ. Vacīpayogo kāyapayogo vāti musā-saddassa kiriyāpadhānataṃ dasseti. Visaṃvādanādhippāyo pubbabhāgakkhaṇe taṅkhaṇe ca. Vuttañhi ‘‘pubbevassa hoti ‘musā bhaṇissa’nti, bhaṇantassa hoti ‘musā bhaṇāmī’ti’’ (pārā. 205). Etañhi dvayaṃ aṅgabhūtaṃ, itaraṃ pana hotu vā mā vā, akāraṇametaṃ. Assāti visaṃvādakassa . Yathāvuttaṃ payogabhūtaṃ musā vadati viññāpeti, samuṭṭhāpeti vā etāyāti cetanā musāvādo.

Purimanaye lakkhaṇassa abyāpitatāya, musā-saddassa ca visaṃvaditabbatthavācakattasambhavato paripuṇṇaṃ katvā musāvādalakkhaṇaṃ dassetuṃ ‘‘musāti abhūtaṃ atacchaṃ vatthū’’tiādinā dutiyanayo āraddho. Imasmiñca naye musā vadīyati vuccati etāyāti cetanā musāvādo. ‘‘Yamatthaṃ bhañjatī’’ti vatthuvasena musāvādassa appasāvajjamahāsāvajjatamāha. Yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjoti adinnādāne viya guṇavasenāpi yojetabbaṃ. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.

Attano santakaṃ adātukāmatāya, pūraṇakathānayena ca visaṃvādanapurekkhārasseva musāvādo. Tattha pana cetanā balavatī na hotīti appasāvajjatā vuttā. Appatāya ūnassa atthassa pūraṇavasena pavattā kathā pūraṇakathā.

Tajjoti tassāruppo, visaṃvādanānurūpoti attho. ‘‘Vāyāmo’’ti vāyāmasīsena payogamāha. Visaṃvādanādhippāyena payoge katepi parena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanaṃ eko sambhāro vutto. Keci pana ‘‘abhūtavacanaṃ visaṃvādanacittaṃ parassa tadatthavijānananti tayo sambhārā’’ti vadanti. Kiriyāsamuṭṭhāpakacetanākkhaṇeyeva musāvādakakammunā bajjhati sanniṭṭhāpakacetanāya nibbattattā, sacepi dandhatāya vicāretvā paro tamatthaṃ jānātīti adhippāyo.

‘‘Saccato thetato’’tiādīsu (ma. ni. 1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditāya adhikatattā kathāvasena veditabboti āha ‘‘thirakathoti attho’’ti. Nathirakathoti yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na thirā, evaṃ na thirā kathā yassa so na thirakathoti haliddirāgādayo yathā kathāya upamā honti, evaṃ yojetabbaṃ. Esa nayo ‘‘pāsāṇalekhā viyā’’tiādīsupi.

Saddhā ayati pavattati etthāti saddhāyo, saddhāyo eva saddhāyiko yathā ‘‘venayiko’’ti (a. ni. 

我来翻译这段巴利文：
9.
为了显示达到业道的程度说"破坏利益者"。语业或身业显示"虚妄"一词是以行为为主。欺骗的意图在事前和当时都存在。如所说："他先有'我将说妄语'的想法，说时也知道'我正在说妄语'"。这两者是构成要素，其他则无论有无都不是原因。"他的"即欺骗者的。以上述行为说虚妄语、使人了解或引发的思是妄语。
因为前面的定义不完整，且"虚妄"一词可能表示应被欺骗的事，为了完整显示妄语的定义，以"虚妄即不真实不如实的事"等开始第二种解释方法。在这种解释方法中，以此说出虚妄即思是妄语。"破坏什么利益"是从事物方面说明妄语的轻重罪过。对于所破坏利益的人，如果功德小则罪过小，功德大则罪过大，应当像不与取一样从功德方面理解。从烦恼的软弱和强烈方面也可以得到轻重罪过。
只有以不想给予自己所有物的意图，以及以圆满故事的方式欺骗才是妄语。在那里因为思不强烈所以说是轻罪。为了填补不足而进行的说话是圆满故事。
"相应"即与之相配，意思是与欺骗相适应。"努力"是以努力为首说明行为。即使以欺骗意图作了行为，如果他人不了解那个意思则欺骗不能成立，所以说他人了解其意思是一个条件。有些人说："不真实的言语、欺骗的心、他人了解其意思是三个条件"。在发起行为的思的刹那即受妄语业的束缚，因为是由决定的思产生的，这是指即使对方因迟钝而思考后才了解其意思。
在"真实坚固"等语中，"坚固"词是"坚定"的同义词，而坚定性因为是对说真实的说明，应当从说话方面理解，所以说"意思是坚固的话"。"非坚固话"是像姜黄色等因为性质不稳定而不坚固一样，话语不坚固的人即是非坚固话，应当这样运用姜黄色等作为话语的譬喻。对"如石头刻文"等也是这个方法。
信仰在此运作称为信仰处，信仰处即是可信的，如"律师"。

8.11; pārā. 8). Saddhāya vā ayitabbo saddhāyiko, saddheyyoti attho. Vattabbataṃ āpajjati visaṃvādanatoti adhippāyo.

Suññabhāvanti pītivirahitatāya rittataṃ. Sā pisuṇavācāti yāyaṃ yathāvuttā saddasabhāvā vācā, sā piyasuññakaraṇato pisuṇavācāti niruttinayena atthamāha. Pisatīti vā pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho.

Pharusanti sinehābhāvena lūkhaṃ. Sayampi pharusāti domanassasamuṭṭhitattā sabhāvenapi kakkasā. Ettha ca pharusaṃ karotīti phalūpacārena, pharusayatīti vā vācāya pharusa-saddappavatti veditabbā. Sayampi pharusāti paresaṃ mammacchedavasena pavattiyā ekantaniṭṭhuratāya sabhāvena, kāraṇavohārena ca vācāya pharusa-saddappavatti daṭṭhabbā. Tatoyeva ca neva kaṇṇasukhā. Atthavipannatāya na hadayaṅgamā.

Yena samphaṃ palapatīti yena palāpasaṅkhātena niratthakavacanena sukhaṃ hitañca phalati vidarati vināsetīti ‘‘sampha’’nti laddhanāmaṃ attano paresañca anupakārakaṃ yaṃ kiñci palapati.

Saṃkiliṭṭhacittassāti lobhena dosena vā vibādhitacittassa, upatāpitacittassa vā, dūsitacittassāti attho. Cetanā pisuṇavācā pisuṇaṃ vadanti etāyāti. Yassa yato bhedaṃ karoti, tesu abhinnesu appasāvajjaṃ, bhinnesu mahāsāvajjaṃ, tathā kilesānaṃ mudutibbatāvisesesu.

Yassa pesuññaṃ upasaṃharati, so bhijjatu vā mā vā, tassa atthassa viññāpanameva pamāṇanti āha ‘‘tadatthavijānana’’nti, kammapathappatti pana bhinne eva.

Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anuvattanaṃ padānañca? ‘‘Sahitāna’’nti vuttattā ‘‘sandhānassā’’ti viññāyati. Tenevāha ‘‘sandhānānuppadātā’’ti. Yasmā pana anuvattanavasena sandhānassa padānaṃ ādhānaṃ, rakkhaṇaṃ vā daḷhīkaraṇaṃ hoti, tena vuttaṃ ‘‘daḷhīkammaṃ kattāti attho’’ti. Āramanti etthāti ārāmo, ramitabbaṭṭhānaṃ . Yasmā pana ākārena vināpi ayamevattho labbhati, tasmā vuttaṃ ‘‘samaggarāmotipi pāḷi, ayamevettha attho’’ti.


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应当以信仰来对待的称为可信的，意思是值得相信。意思是因欺骗而应受指责。
"空虚性"即因缺乏喜而空无。"挑拨语"是以语源学的方法解释说，这个具有上述音声本质的语言，因为使人失去可爱而成为挑拨语。或者"分裂"是挑拨，意思是使和合的有情成为分离的部分。
"粗恶"即因缺乏柔和而粗糙。"自身也粗恶"即因由忧生起，本性也粗糙。这里应当理解"使之粗恶"是以果来表示，或者"令粗恶"是语言的粗恶音的产生。"自身也粗恶"应当理解是以伤害他人要害而进行，由于绝对的残酷而本性如此，也由于原因的说法而有语言的粗恶音的产生。因此既不悦耳，由于违背意义而不入心。
"以此而说废话"即以被称为废话的无意义言语，破坏、分裂、毁坏快乐和利益，所以得名"废话"，说任何对自己和他人无益的话。
"染污心"意思是被贪或嗔所扰乱的心，或受苦恼的心，或被污染的心。思是挑拨语因为以此说挑拨语。对未分离者造成分离则罪过小，对已分离者则罪过大，同样在烦恼的软弱和强烈的差别中也是如此。
说"了解其意思"是因为无论向谁进行挑拨，他是否分裂，使他了解那个意思才是标准，但达到业道则必须在分裂时。
"随顺给予者"即给予支持力量者，或者是随顺而给予者。随顺和给予什么呢？因为说"和合者"，所以理解是"和谐"。因此说"和谐的随顺给予者"。因为以随顺的方式给予和谐是建立、保护或加强，所以说"意思是作坚固"。人们乐于其中故为乐园，即应当欢乐之处。因为即使没有语形也可得到这个意思，所以说"和合乐园也是经文，这里就是这个意思"。


Mammāni viya mammāni, yesu pharusavācāya chupitamattesu duṭṭhārūsu viya ghaṭṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti. Kāni pana tāni? Jātiādīni akkosavatthūni. Tāni chijjanti, bhijjanti vā yena kāyavacīpayogena, so mammacchedako. Ekantena pharusacetanā pharusavācā pharusaṃ vadati etāyāti. Kathaṃ pana ekantapharusacetanā hoti? Duṭṭhacittatāya. Tassāti ekantapharusacetanāya eva pharusavācābhāvassa. Mammacchedako savanapharusatāyāti adhippāyo. Cittasaṇhatāya pharusavācā na hoti kammapatha’ppattattā, kammabhāvaṃ pana na sakkā vāretunti. Evaṃ anvayavasena cetanāpharusatāya pharusavācaṃ sādhetvā idāni tameva paṭipakkhanayena sādhetuṃ ‘‘vacanasaṇhatāyā’’tiādi vuttaṃ. Sā pharusavācā . Yanti yaṃ puggalaṃ. Etthāpi kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā, tathā kilesānaṃ mudutibbatābhāve. Keci pana ‘‘yaṃ uddissa pharusavācā payujjanti, tassa sammukhāva sīsaṃ etī’’ti, eke ‘‘parammukhāpi pharusavācā hotiyevā’’ti vadanti. Tatthāyamadhippāyo yutto siyā – sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthajānanaṃ, na tathā asammukhāti. Yathā pana akkosite mate āḷahane katā khamanā upavādantarāyaṃ nivatteti, evaṃ ‘‘parammukhā payuttāpi pharusavācā hotiyevā’’ti sakkā viññātunti. Kupitacittanti akkosādhippāyeneva kupitacittaṃ, na maraṇādhippāyena. Maraṇādhippāyena hi cittakope sati byāpādoyeva hotīti. Etthāti –

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti. (saṃ. ni. 4.347; udā. 65);

Imissā gāthāya. Sīlañhettha ‘‘nelaṅga’’nti vuttaṃ. Tenevāha citto gahapati ‘‘nelaṅganti kho bhante sīlānametaṃ adhivacana’’nti (saṃ. ni. 

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要害如同要害，当被粗恶语触及这些要害时，就像被碰到坏疮一样，心会受到极大的痛苦。那些是什么呢？就是种姓等辱骂的事由。以任何身语行为切断、破坏这些要害的，就是切害者。一定是粗恶的思是粗恶语，因为以此说粗恶语。怎么样才是一定的粗恶思呢？由于恶心。"它的"即只有一定粗恶思才成为粗恶语的意思是听起来粗恶。因为心柔软就不成为粗恶语，因为已达到业道，但不能阻止成为业。如此以相随的方式用思的粗恶性证成粗恶语后，现在为了用相反的方法来证成它而说"语言柔软"等。"那粗恶语"，"那个"即那个人。这里也是，未达到业道的罪过小，其他的罪过大，同样在烦恼软弱和强烈的情况下也是如此。
有些人说："对谁使用粗恶语，只有在他面前才算达到顶点"，有些人则说："不在面前也同样是粗恶语"。这里这个意思应当是合理的：在面前行为时，因为不敬等较强烈，思可能强烈，他人也了解其意思，不在面前则不如此。但是正如对已死的被辱骂者在火葬时请求原谅可以避免诽谤的障碍，同样可以理解"不在面前使用的也同样是粗恶语"。"愤怒的心"即只是以辱骂为目的的愤怒心，不是以杀害为目的。因为如果以杀害为目的而心生愤怒，那就只是嗔恚了。"这里"即在这首偈颂中：
"无缺轮白覆盖，单轮运转之车；
看那无苦而来，断流无系缚者。"
这里以"无缺轮"说的是戒。因此质多居士说："大德，'无缺轮'是戒的代名词。"

4.347). Sukumārāti apharusatāya mudukā. Purassāti ettha pura-saddo tannivāsīvācako daṭṭhabbo ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘nagaravāsīna’’nti. Manaṃ appāyati vaḍḍhetīti manāpā. Tena vuttaṃ ‘‘cittavuḍḍhikarā’’ti. Āsevanaṃ bhāvanaṃ bahulīkaraṇaṃ. Yaṃ gāhayituṃ pavattito, tena aggahite appasāvajjo gahite mahāsāvajjoti, idhāpi kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.

‘‘Kālavādī’’tiādi samphappalāpā paṭiviratassa paṭipattidassanaṃ. Yathā hi ‘‘pāṇātipātā paṭivirato’’tiādi pāṇātipātappahānapaṭipattidassanaṃ. ‘‘Pāṇātipātaṃ pahāya viharatī’’ti hi vutte kathaṃ pāṇātipātappahānaṃ hotīti? Apekkhāsabbhāvato ‘‘pāṇātipātā paṭivirato hotī’’ti vuttaṃ, sā pana virati kathanti āha ‘‘nihitadaṇḍo nihitasattho’’ti, tañca daṇḍasatthanidhānaṃ kathanti vuttaṃ ‘‘lajjī’’tiādi, evaṃ uttaruttaraṃ purimassa purimassa upāyasandassanaṃ, tathā adinnādānādīsu yathāsambhavaṃ yojetabbaṃ. Tena vuttaṃ ‘‘kālavādītiādi samphappalāpā paṭiviratassa paṭipattidassana’’nti. Atthasañhitāpi hi vācā ayuttakālappayogena atthāvahā na siyāti anatthaviññāpanavācaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā parivajjetabbāti vuttaṃ ‘‘kālavādī’’ti. Kālena vadantenāpi ubhayānatthasādhanato abhūtaṃ parivajjetabbanti āha ‘‘bhūtavādī’’ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādakaṃ, tadeva vattabbanti dassetuṃ ‘‘atthavādī’’ti vuttaṃ. Atthaṃ vadantenāpi na lokiyadhammasannissitameva vattabbaṃ, atha kho lokuttaradhammasannissitaṃ pīti dassetuṃ ‘‘dhammavādī’’ti vuttaṃ. Yathā ca attho lokuttaradhammasannissito hoti, taṃ dassanatthaṃ ‘‘vinayavādī’’ti vuttaṃ. Pātimokkhasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti hi pañcannaṃ saṃvarānaṃ, tadaṅgavinayo vikkhambhanavinayo samucchedavinayo paṭippassaddhivinayo nissaraṇavinayoti pañcannaṃ vinayānañca vasena vuccamāno attho nibbānādhigamahetubhāvato lokuttaradhammasannissito hotīti.

Evaṃ guṇavisesayutto ca attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, nāññathāti dassetuṃ ‘‘nidhānavatiṃ vācaṃ bhāsitā’’ti vuttaṃ. Idāni taṃ desanākosallaṃ vibhāvetuṃ ‘‘kālenā’’tiādimāha. Ajjhāsayaṭṭhuppattīnaṃ pucchāya ca vasena otiṇṇe desanāvisaye ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetudāharaṇasaṃsandanāni taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya vipulataragambhīrudārapahūtatthavitthārasaṅgāhakāya desanāya pare yathājjhāsayaṃ paramatthasiddhiyaṃ patiṭṭhāpento ‘‘desanākusalo’’ti vuccatīti evamettha atthayojanā veditabbā.



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"柔和"即因不粗恶而细软。"城中"这里的"城"字应当理解是表示其居民，如"村来"等句中一样。因此说"城中居民的"。令意增长称为可意。因此说"增长心意的"。修习即培养、多作。对于想要使人领受的，若未被领受则罪过小，若被领受则罪过大，这里也可以从烦恼的软弱和强烈得到轻重罪过。
"适时语者"等是显示远离废话者的修行。就像"远离杀生"等是显示断除杀生的修行。因为当说"舍离杀生而住"时，怎样是舍离杀生呢？因为有期待所以说"远离杀生"，那个远离又是怎样呢？所以说"放下刀杖"，那个放下刀杖又是怎样呢？所以说"有惭"等，如此显示前前的方法，对不与取等也应当根据情况这样运用。因此说"'适时语者'等是显示远离废话者的修行"。
即使是有意义的语言，若在不适当的时候使用也不会带来利益，会导向无义的表达，所以断除废话者应当避免不适时语，因此说"适时语者"。即使适时说话，因为两方都没有利益所以应当避免不真实，因此说"真实语者"。说真实时也应当只说能成就今世后世利益的，为了显示这点而说"义语者"。说义理时不应只说依世间法的，而且也要说依出世间法的，为了显示这点而说"法语者"。为了显示义理如何依止出世间法而说"律语者"。因为通过五种律仪——别解脱律仪、念律仪、智律仪、忍律仪、精进律仪，以及五种调伏——分分调伏、镇伏调伏、断除调伏、寂止调伏、出离调伏来说的义理，因为是证得涅槃的因缘所以依止出世间法。
如此具足功德特质的义理，在有说法善巧时才会庄严，才会有作用，不会有其他情况，为了显示这点而说"说有价值的语言"。现在为了阐明那个说法善巧而说"适时"等。在由倾向、因缘和问题而进入说法领域时，观察确定、分别等解答的区分，依各个时候的适合而阐明建立、原因、譬喻、对应，以有限确定的形式包含广大深妙殊胜众多义理的详细内容的说法，使他人随其倾向而安立于第一义谛的成就，称为"善于说法"，应当如此理解这里义理的连接。

10. Evaṃ paṭipāṭiyā satta mūlasikkhāpadāni vibhajitvā satipi abhijjhādippahānassa saṃvarasīlasikkhāsaṅgahe upariguṇasaṅgahato, lokiyaputhujjanāvisayato ca uttaradesanāya saṅgaṇhituṃ taṃ pariharitvā pacurajanapākaṭaṃ ācārasīlameva vibhajanto bhagavā ‘‘bījagāmabhūtagāmasamārambhā’’tiādimāha. Tattha gāmoti samūho. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato , chinne viruhanato, visadisajātikabhāvato, catuyoniappariyāpannato ca veditabbā, vuḍḍhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, tattha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato, sannissitasattānurakkhaṇato ca. Tenevāha ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi (pāci. 89). Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādayo veditabbā.

Ekaṃ bhattaṃ ekabhattaṃ, taṃ assa atthīti ekabhattiko, ekasmiṃ divase ekavārameva bhuñjanako. Tayidaṃ rattibhojanopi siyāti tannivattanatthamāha ‘‘rattūparato’’ti. Evampi aparaṇhabhojīpi siyā ekabhattikoti tadāsaṅkānivattanatthaṃ ‘‘virato vikālabhojanā’’ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā, ayaṃ buddhānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā aparaṇho ‘‘vikālo’’ti vutto.

Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādi (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124) nayappavattaṃ bhagavato sāsanaṃ accantachandarāgappavattito naccādīnaṃ dassanaṃ na anulometīti āha ‘‘sāsanassa ananulomattā’’ti. Attanā payojiyamānaṃ, parehi payojāpiyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva nacca-saddena gahitaṃ, tathā gītavādita-saddena cāti āha ‘‘naccananaccāpanādivasenā’’ti. Ādi-saddena gāyanagāyāpanavādanavādāpanāni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato ‘‘dassanā’’ icceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha ‘‘visūkabhūtā dassanā’’ti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) ‘‘dhammūpasaṃhitampi cettha gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī’’ti.

Uccāti uccasaddena samānatthaṃ ekaṃ saddantaraṃ, seti etthāti sayanaṃ. Uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ adhippetanti āha ‘‘pamāṇātikkantaṃ, akappiyattharaṇa’’nti . Āsandādiāsanañcettha sayanena saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’ icceva vuttaṃ, atthato pana tadupabhogabhūta nisajjānipajjanehi virati dassitāti daṭṭhabbā. Uccāsayanasayanamahāsayanasayanāti vā etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti (ma. ni. 3.126; saṃ. ni. 

我来 译这段巴利文：
10.
这样依次分析了七个根本学处后，虽然断除贪等包含在律仪戒学中，因为是上等功德的摄集，且因为是世间凡夫所不能及的，所以略过它而在更上的教说中摄取，世尊只分析为大众所熟知的行为戒，说"伤害种子生物类"等。其中"类"是集合的意思。难道树木等因为没有心所以不是生命吗？应当从没有心是因为没有振动、砍断后会生长、与其他种类不同、不属于四生等方面来理解，而生长在珊瑚和岩盐等也有，所以这不是它们是生命的原因，感官的认识只是如同芒果等的梦一样是想象，同样对食物的渴望等也是，那么为什么要求远离伤害种子生物类呢？因为适合沙门，也因为保护依止其中的众生。因此说"愚人对树木有生命想"等。"青草树木等"即鲜草和鲜树等。"等"字应当理解包括药草、蔓藤等。
一餐为一食，有这个的是一食者，即在一天中只吃一次的人。这也可能是夜食者，为了排除这种情况而说"离夜食"。这样也可能是下午食者是一食者，为了排除这种疑虑而说"离非时食"。从日出开始直到正午，这是诸佛惯常的食时，其他时间是非时。在注释书中因为第二句已排除夜食，所以说下午是"非时"。
简要来说，"诸恶莫作"等方法进行的世尊教法，因为极度贪爱的进行，不适合观看舞蹈等，所以说"因为不随顺教法"。自己表演和使他人表演的舞蹈，在经文中因为舞蹈的共同性质用一个"舞"字包括，同样用歌、乐器音声也是如此，所以说"以表演和使他人表演等方式"。"等"字包括唱歌、使人唱歌、演奏、使人演奏。这里"观看"也包括听闻，因为异形一词省略。或者因为五识的观察本性，听闻行为也有观看的总括性，所以只说"观看"。不是表演性质的歌有时可以，所以说"作为表演的观看"。因此在《胜义光明》《小诵注》中说："这里与法相应的歌是允许的，与歌相应的法是不允许的。"
"高"即与高声同义的另一个声音，躺卧在其中为卧具。意指不适合沙门的高床和大床，所以说"超过尺寸、不适当的铺具"。这里应当理解长凳等座具也包括在卧具中。因为禁止支持物时，依其支持的行为也就被禁止，所以只说"高床大床"，但应当理解从意义上显示远离作为其受用的坐卧。或者在"高床卧大床卧"这个意思上，用省略方式作此说明，如"名色缘六入"等。;

2.1; udā. 1). Āsanakiriyāpubbakattā sayanakiriyāya sayanaggahaṇeneva āsanaṃ gahitanti veditabbaṃ.

Aññehi gāhāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha ‘‘na uggaṇhāpeti, na upanikkhittaṃ sādīyatī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasā. Tattha kāyena paṭiggahaṇaṃ uggaṇhanaṃ, vācāya paṭiggahaṇaṃ uggahāpanaṃ, manasā paṭiggahaṇaṃ sādiyananti tividhampi paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā ‘‘paṭiggahaṇā’’ti vuttanti āha ‘‘neva naṃ uggaṇhātī’’tiādi. Esa nayo ‘‘āmakadhaññapaṭiggahaṇā’’tiādīsupi. Nīvārādiupadhaññassa sāliyādimūladhaññantogadhattā vuttaṃ ‘‘sattavidhassā’’ti. ‘‘Anujānāmi bhikkhave pañca vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasa’’nti (mahāva. 262) vuttattā idaṃ odissa anuññātaṃ nāma, tassa pana ‘‘kāle paṭiggahita’’nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭatīti āha ‘‘aññatra odissa anuññātā’’ti.

Akkamatīti nippīḷeti. Pubbabhāge akkamatīti sambandho. Hadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ. Tilādīnaṃ nāḷiādīhi minanakāle ussāpitasikhāyeva sikhā, tassā bhedo hāpanaṃ. Kecīti sārasamāsācariyā, uttaravihāravāsino ca.

Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadhasaddo dissati ‘‘attānaṃ vadhitvā vadhitvā’’tiādīsu (pāci. 880). Yathā hi appaṭiggahabhāvasāmaññe satipi pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā , evaṃ parassaharaṇabhāvato adinnādānabhāvasāmaññe satipi tulākūṭādayo adinnādānavisesabhāvadassanatthaṃ vibhāgena vuttā, na evaṃ pāṇātipātapariyāyassa vadhassa punaggahaṇe payojanaṃ atthi. ‘‘Tattha sayaṅkāro, idha paraṃkāro’’ti ca na sakkā vattuṃ ‘‘kāyavacīpayogasamuṭṭhāpikā cetanā chappayogā’’ti ca vuttattā. Tasmā yathāvuttoyeva attho sundarataro. Aṭṭhakathāyaṃ pana ‘‘vadhoti māraṇa’’nti vuttaṃ, tampi pothanameva sandhāyāti ca sakkā viññātuṃ māraṇa-saddassa vihiṃsanepi dissanato.

Ettāvatāti ‘‘pāṇātipātaṃ pahāyā’’tiādinā ‘‘chedana…pe… sahasākārā paṭivirato’’ti etaparimāṇena pāṭhena. Antarābhedaṃ aggahetvā pāḷiyaṃ āgatanayena chabbīsatisikkhāpadasaṅgahaṃ yebhuyyena sikkhāpadānaṃ avibhattattā cūḷasīlaṃ nāma. Desanāvasena hi idha cūḷamajjhimādibhāvo adhippeto, na dhammavasena. Tathā hi idha saṅkhittena uddiṭṭhānaṃ sikkhāpadānaṃ avibhattānaṃ vibhajanavasena majjhimasīladesanā pavattā. Tenevāha ‘‘majjhimasīlaṃ vitthārento’’ti.

Cūḷasīlavaṇṇanā niṭṭhitā.

Majjhimasīlavaṇṇanā



我来翻译这段巴利文：
2.1
因为卧具行为以坐具行为为先，所以应当理解"卧具"一词也包含了坐具。
因为在使他人接受和接受放置物时也得到接受的意思，所以说"不使接受，不接受放置物"。或者接受有三种：身、语、意。其中身接受是拿取，语接受是使接受，意接受是同意，以共同说明或省略方式把这三种接受都包括在"接受"中，所以说"不拿取它"等。"接受生谷物"等也是这个方法。因为小米等副谷物包含在稻等主要谷物中，所以说"七种"。
因为说"诸比丘，我允许五种脂肪药：熊脂、鱼脂、鳄鱼脂、猪脂、驴脂"，这是特别允许的，但因为说"在合时接受"，所以接受是允许的，因此说"除了特别允许的"。
"压迫"即挤压。"前分压迫"是连接词。"内部"即量器等容器的内部。"谷顶"只是量稻等时堆起的谷顶，"破坏"是减少它。"有些人"是《心要略》的论师们和上座部寺院的住众。
"打击"即用拳打、鞭打等伤害，意思是折磨。因为"打击"字也见于伤害义，如"一再打击自己"等。就像虽然有不接受的共同性，为了显示出家人不应接受的特殊物品，分别说明女人、少女、女奴、男奴等，同样虽然有从他人取走而成为不与取的共同性，为了显示秤骗等是不与取的特殊情况而分别说明，但对于杀生的同义词"打击"再次提及则没有目的。也不能说"那里是自作，这里是他作"，因为说"由身语行为引发的思有六种方式"。因此前面说的意思更好。但在注释书中说"打击即杀害"，这也可以理解是指殴打，因为"杀害"字也见于伤害义。
"到此"即从"舍离杀生"等到"远离抢夺"这么多经文。不取中间的分别，依经文所说包含二十六学处，因为大多数学处没有分别，所以称为小戒。这里依说法而意指小、中等性质，不是依法。因为这里以简略说示的、未分别的学处，通过分别而有中戒的说明。因此说"解说中戒"。
小戒注释完。
中戒注释

11. Tattha yathāti opammatthe nipāto. Vāti vikappanatthe. Panāti vacanālaṅkāre. Eketi aññe. Bhontoti sādhūnaṃ piyasamudāhāro. Sādhavo hi pare ‘‘bhonto’’ti vā, ‘‘devānaṃ piyā’’ti vā ‘‘āyasmanto’’ti vā samālapanti. Yaṃ kiñci pabbajjaṃ upagatā samaṇā. Jātimattena brāhmaṇā. Idaṃ vuttaṃ hoti – ussāhaṃ katvā mama vaṇṇaṃ vadamānopi puthujjano ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādinā parānuddesikanayena vā yathā paneke bhonto samaṇabrāhmaṇabhāvaṃ paṭijānamānā, parehi ca tathāsambhāviyamānā tadanurūpapaṭipattiṃ ajānanato, asamatthato ca na abhisambhuṇanti, na evamayaṃ, ayaṃ pana samaṇo gotamo sabbathāpi samaṇasāruppapaṭipadaṃ pūresiyevāti evaṃ aññuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyyuṃ, na taduttarinti.

Bījagāmabhūtagāmasamārambhapade saddakkamena appadhānabhūtopi bījagāmabhūtagāmo niddisitabbatāya padhānabhāvaṃ paṭilabhati. Añño hi saddakkamo añño atthakkamoti āha ‘‘katamo so bījagāmabhūtagāmo’’ti. Tasmiñhi vibhatte tabbisayatāya samārambhopi vibhattova hotīti . Tenevāha bhagavā ‘‘mūlabīja’’ntiādi. Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhaṇasamatthe sāraphale niruḷho bīja-saddo tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti. ‘‘Rūparūpaṃ , dukkhadukkha’’nti (saṃ. ni. 4.327) ca yathā. Kasmā panettha bījagāmabhūtagāmaṃ pucchitvā bījagāmo eva vibhattoti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Nanu avocumha ‘‘mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījanti’’. Tattha purimena bījagāmo niddiṭṭho, dutiyena bhūtagāmo, duvidhopesa sāmaññaniddesena, mūlabījañca mūlabījañca mūlabījanti ekasesanayena vā pāḷiyaṃ niddiṭṭhoti veditabbo. Tenevāha ‘‘sabbañheta’’ntiādi.

12.‘‘Sannidhikatassā’’ti etena ‘‘sannidhikāraparibhoga’’nti ettha kāra-saddassa kammatthataṃ dasseti. Yathā vā ‘‘ācayaṃgamino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti (dha. sa. 10) niddeso kato, evaṃ ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho.

Sammā kilese likhatīti sallekho, suttantanayena paṭipatti. Pariyāyati kappīyatīti pariyāyo, kappiyavācānusārena paṭipatti. Kilesehi āmasitabbato āmisaṃ, yaṃ kiñci upabhogārahaṃ vatthu. Tenevāha ‘‘āmisanti vuttāvasesa’’nti. Nayadassanañhetaṃ sannidhivatthūnaṃ. Udakakaddameti udake ca kaddame ca. Acchathāti nisīdatha. Gīvāyāmakanti gīvaṃ āyamitvā, yathā ca bhutte atibhuttatāya gīvā āyamitabbāva hoti, evanti attho. Catubhāgamattanti kuḍubamattaṃ. ‘‘Kappiyakuṭiya’’ntiādi vinayavasena vuttaṃ.



我来翻译这段巴利文：
11.
其中"如"是比喻义的不变词。"或"是选择义。"又"是语言装饰。"某些"是其他的。"尊者"是对善人的亲切称呼。善人称呼他人为"尊者"或"天人所爱"或"具寿"。凡是出家的沙门。仅以生为标准的婆罗门。这是说 - 即使努力说我的功德的凡夫，也会以"舍离杀生，远离杀生"等指他的方式，或如某些自称是沙门婆罗门的尊者们，被他人如此尊重，但因为不知道、不能够相应的修行而做不到，这位[沙门]不是这样，这位沙门乔达摩在一切方面都圆满了适合沙门的修行，这样以指他的方式，在一切方面只说行为戒而已，不说更上的。
在种子生物类伤害句中，虽然按照词序种子生物类不是主要的，但因为需要说明而获得主要性。因为词序和意义序列是不同的，所以说"什么是种子生物类"。当那个被分别时，以它为对象的伤害也就被分别了。因此世尊说"根种"等。根即是种子为根种子，有根作为种子的也是根种子。其他也是这个方法。"茎种"是节种。因为在其他因缘和合时作为产生相似果的特殊原因，"种子"字确立用于能生长的实果，因为该义成就而在某些根等上也运用，为了区别于根等，用一个"种子"字特别说明为"种子种子"。如"色色"、"苦苦"等。为什么这里问了种子生物类却只分别种子类？不应这样看。难道我们没说"根即是种子为根种子，有根作为种子的也是根种子"吗？其中前者说明种子类，后者说明生物类，这两种在经文中以共同说明或以省略方式说明为"根种子和根种子为根种子"，应当如此理解。因此说"这一切"等。
12.
通过"储存的"这个词，显示"储存受用"中"作"字的业义。或者如应说"趋向积聚"而省略鼻音说为"趋向积聚"，同样应说"储存作受用"而省略鼻音说为"储存受用"，意思是作储存而受用。
正确地削减烦恼为削减，依经的方法修行。取用、允许为方便，依允许语言的随顺而修行。因为被烦恼触摸为物品，任何适合受用的事物。因此说"物品即前面所说的余物"。这是显示储存物的方法。"水泥"即水和泥。"住"即坐。"伸颈"即伸展颈部，如吃得太多时必须伸颈一样。"四分之一量"即一古荼婆量。"在净厨"等是依律所说。

13.Ettakampīti vinicchayavicāraṇāvatthukittanampi . Payojanamattamevāti padatthayojanamattameva. Yassa pana padassa vitthārakathaṃ vinā na sakkā attho viññātuṃ, tattha vitthārakathāpi padatthasaṅgahameva gacchati. Kutūhalavasena pekkhitabbato pekkhā, naṭasatthavidhinā naṭānañca payogo. Naṭasamūhena pana janasamūhe karaṇavasena ‘‘naṭasamajja’’nti vuttaṃ, sārasamāse ‘‘pekkhā maha’’nti vuttaṃ. Ghanatāḷaṃ nāma daṇḍamayatāḷaṃ, silāsalākatāḷaṃ vā. Eketi sārasamāsācariyā, uttaravihāravāsino ca. Yathā cettha, evaṃ ito paresupi ‘‘eke’’ti āgataṭṭhānesu. Caturassaambaṇakatāḷaṃ nāma rukkhasāradaṇḍādīsu yena kenaci caturassaambaṇakaṃ katvā catūsu passesu cammena onandhitvā katavāditaṃ. Abbhokkiraṇaṃ raṅgabalīkaraṇaṃ, yā ‘‘nandī’’ti vuccati. Sobhanakaranti sobhanakaraṇaṃ, ‘‘sobhanagharaka’’nti sārasamāse vuttaṃ. Caṇḍālānamidanti caṇḍālaṃ. Sāṇe udakena temetvā aññamaññaṃ ākoṭanakīḷā sāṇadhovanaṃ. Indajālenāti aṭṭhidhovanamantaṃ parijappitvā yathā pare aṭṭhīniyeva passanti, evaṃ tacādīnaṃ antaradhāpanamāyāya. Sakaṭabyūhādīti ādi-saddena cakkapadumakaḷīrabyūhādiṃ saṅgaṇhāti.

14.Padānīti sārīnaṃ patiṭṭhānaṭṭhānāni. Dasapadaṃ nāma dvīhi pantīhi vīsatiyā padehi kīḷanajūtaṃ. Pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanakaṃ, taṃ vaḍḍhetvā yathāladdhaṃ ekakādivasena sāriyo apanentā upanentā ca kīḷanti. Ghaṭena kīḷā ghaṭikāti eke. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna tasseva uddharaṇaṃ salākahatthanti eke. Paṇṇena vaṃsākārena katā nāḷikā. Tenevāha ‘‘taṃ dhamantā’’ti. ‘‘Pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamutti lābhālābhādijānanakīḷā akkharikā’’tipi vadanti. ‘‘Vāditānurūpaṃ naccanaṃ gāyanaṃ vā yathāvajjaṃ’’ tipi vadanti. ‘‘Evaṃ kate jayo bhavissati, aññathā parājayo’’ti jayaparājaye purakkhatvā payogakaraṇavasena parihārapathādīnampi jūtapamādaṭṭhānabhāvo veditabbo. Paṅgacīrādīhipi vaṃsādīhi kātabbakiccasiddhiasiddhijayaparājayāvaho payogo vuttoti daṭṭhabbaṃ. ‘‘Yathāvajja’’nti ca kāṇādīhi sadisatākāradassanehi jayaparājayavasena jūtakīḷitabhāvena vuttaṃ.

15.Vāḷarūpānīti āharimāni vāḷarūpāni. ‘‘Akappiyamañcova pallaṅko’’ti sārasamāse. Vānavicittanti bhitticchadādivasena vānena vicitraṃ. Rukkhatūlalatātūlapoṭakītūlānaṃ vasena tiṇṇaṃ tūlānaṃ. Uddalomiyaṃ kecīti sārasamāsācariyā, uttaravihāravāsino ca. Tathā ekantalomiyaṃ. Koseyyakaṭṭissamayanti koseyyakassaṭamayaṃ. Suddhakoseyyanti ratanaparisibbanarahitaṃ. ‘‘Ṭhapetvā tūlika’’nti etena ratanaparisibbanarahitāpi tūlikā na vaṭṭatīti dīpeti. ‘‘Ratanaparisibbitānī’’ti iminā yāni ratanaparisibbitāni, tāni bhūmattharaṇavasena, yathānurūpaṃ mañcapīṭhādīsu ca upanetuṃ vaṭṭatīti dīpitaṃ hoti. Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’ti. Vuttanayenāti vinaye vuttanayena.



我来翻译这段巴利文：
13.
"甚至这么多"即叙述判断考察的事物。"仅仅目的"即仅仅词义的连接。对于没有详细说明就不能理解意义的词,其详细说明也包含在词义中。因好奇而应观看为观看,依舞蹈学的规则和舞者的表演。因为舞者群体在人群中表演而说"舞者集会",在《心要略》中说"观看庆典"。"密铜器"是指用棍制成的铜器,或石棒铜器。"某些"是《心要略》的论师们和上座部寺院的住众。如这里,在以下出现"某些"的地方也是如此。"四角杯铜器"是指用任何木心棍等制成四角杯形,四面用皮包裹而制成的乐器。"撒散"是场地供奉,称为"欢喜"。"庄严作"是庄严的作为,在《心要略》中说"庄严小屋"。"旃陀罗"是属于旃陀罗的。"麻布洗"是把麻布用水浸湿互相拍打的游戏。"幻术"即诵念洗骨咒语,使他人只看见骨头,这样使皮等消失的幻术。"车阵等"中"等"字包括轮莲花芽等阵势。
14.
"方格"是棋子的安置处。"十格"是用两排二十格玩的赌博。"骰子"是说在六面各显示一到六点制成的游戏物,扩大它,按所得的一等数目移去或放上棋子来玩。有些人说"以罐玩为罐游戏"。有些人说"在多根签中拿取一根无特征的签放入其中再取出为签手"。"管"是用叶子做成竹形的。因此说"吹它"。也说"拿口中所说的字母来判断失物得失等的知识游戏为字母游戏"。也说"按音乐跳舞或唱歌为按乐曲"。应当理解通道等也是赌博放逸处,因为是以"这样做会胜利,否则失败"为目的而表演。应当看作说明用竹叶等竹等表演导致所作事成就不成就胜败的。"按乐曲"是说以盲人等相似相的表现方式作为胜负的赌博游戏方式。
15.
"野兽像"是可移动的野兽像。《心要略》说"不适当的床即高脚床"。"织物装饰"是以墙帷等方式用织物装饰。"三种绵"是树绵、藤绵、丝绵。"一面毛"有些指《心要略》的论师们和上座部寺院的住众。同样"纯毛"也是。"丝绢混合"是丝绢和粗布的混合。"纯丝绢"是没有宝物缝制的。通过"除了垫"这句显示没有宝物缝制的垫子也不允许。通过"宝物缝制的"这句显示凡是宝物缝制的,可以作为地毯和适当地用于床椅等。"羚羊皮"是羚羊的皮。据说那些皮很细软,所以做成二层三层缝制。因此说"羚羊皮褥"。"如说的方法"是如律中说的方法。

16.Alaṅkārañjanameva na bhesajjaṃ maṇḍanānuyogassa adhippetattā. Mālā-saddo sāsane suddhapupphesupi niruḷhoti āha ‘‘baddhamālā vā’’ti. Mattikakakkanti osadhehi abhisaṅkhataṃ yogamattikakakkaṃ. Caliteti kupite. Lohite sannisinneti duṭṭhalohite khīṇe.

17. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca. Taṃ niyyānaṃ arahati, niyyāne vā niyuttā, niyyānaṃ vā phalabhūtaṃ etissā atthīti niyyānikā, vacīduccaritasaṃkilesato niyyātīti vā ī-kārassa rassattaṃ, ya-kārassa ca ka-kāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtāti tirokaraṇabhūtā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Visikhāti gharasanniveso, visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘sūrā samatthā’’ti, ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānāpadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsīkathā vā’’ti. Uppattiṭhitisambhārādivasena lokaṃ akkhāyatīti lokakkhāyikā.

18.Sahitanti pubbāparāviruddhaṃ.

19. Dūtassa kammaṃ dūteyyaṃ, tassa kathā dūteyyakathā.

20.Tividhenāti sāmantajappanairiyāpathasannissitapaccayapaṭisevanabhedato tippakārena. Vimhāpayantīti ‘‘aho acchariyapuriso’’ti attani paresaṃ vimhayaṃ uppādenti. Lapantīti attānaṃ, dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā kathenti. Nimittena caranti, nimittaṃ vā karontīti nemittikā nimittanti ca paresaṃ paccaya dānasaññuppādakaṃ kāyavacīkammaṃ vuccati. Nippiṃsantīti nippesā, nippesāyeva nippesikā, nippesoti ca saṭhapuriso viya lābhasakkāratthaṃ akkosakhuṃsanuppaṇḍanaparapiṭṭhimaṃsikatādi.

Majjhimasīlavaṇṇanā niṭṭhitā.

Mahāsīlavaṇṇanā

21. Aṅgāni ārabbha pavattattā aṅgasahacaritaṃ satthaṃ ‘‘aṅga’’nti vuttaṃ. Nimittanti etthāpi eseva nayo. Keci pana ‘‘aṅganti aṅgavikāra’’nti vadanti, paresaṃ aṅgavikāradassanenāpi lābhālābhādivijjāti. Paṇḍurājāti dakkhiṇāmadhurādhipati. ‘‘Mahantāna’’nti etena appakaṃ nimittaṃ, mahantaṃ nimittaṃ uppātoti dasseti. Idaṃ nāma passatīti yo vasabhaṃ kuñjaraṃ pāsādaṃ pabbataṃ vā āruḷhaṃ supine attānaṃ passati, tassa idaṃ nāma phalaṃ hotīti. Supinakanti supinasatthaṃ. Aṅgasampattivipattidassanamattena ādisanaṃ vuttaṃ ‘‘aṅga’’nti iminā, ‘‘lakkhaṇa’’nti iminā pana mahānubhāvatānipphādakaaṅgalakkhaṇavisesadassanenāti ayametesaṃ visesoti. Ahateti nave. Ito paṭṭhāyāti devarakkhasamanussādibhedena vividhavatthabhāge ito vā etto vā sañchinne idaṃ nāma bhogādi hotīti. Dabbihomadīni homassupakaraṇādivisesehi phalavisesadassanavasena pavattāni. Aggihomaṃ vuttāvasesasādhanavasena pavattaṃ homaṃ. Aṅgalaṭṭhinti sarīraṃ. Abbhino satthaṃ abbheyyaṃ, māsurakkhena kato gantho māsurakkho. Bhūrivijjā sassabuddhikaraṇavijjāti sārasamāse. Sapakkhaka…pe… catuppadānanti piṅgalamakkhikādisapakkhaka gharagolikādiapakkhakadevamanussakoñcādidvipadakakaṇṭakajambukādicatuppadānaṃ.



我来翻译这段巴利文：
16.
装饰涂料只是不是药物，因为意在修饰。"鬘"字在教法中也用于纯花，所以说"或系鬘"。"泥膏"是用药物调制的药泥膏。"动"即激动。"血沉"即败血减少。
17.
由此从恶趣和轮回出离为出离，即天道和解脱道。应当出离，或专注于出离，或有出离果为出离的，或从语恶行染污出离，把"ī"变短音，把"ya"变成"ka"为出离的，与思一起的离虚诳语。与此相反为非出离，那个性质为非出离性，所以因为是非出离性。"横的"即遮蔽的。"作业处"即关于无常的四谛业处。"有义"即与义俱，意思是与利益相应。"街巷"是房屋的配置，以街巷也包括住在其中的人，如"村来"等。因此说"勇敢能干"和"有信清净"。以水罐处为幌子说水罐女奴，所以说"或水罐女奴的谈话"。由生起、住立、资具等方式宣说世界为说世间。
18.
"相应"即前后不相矛盾。
19.
使者的工作为使者工作，其谈话为使者谈话。
20.
"三种"即由旁侧说话、威仪依止、资具受用的差别成三种。"使惊讶"即在自己身上引生他人的惊讶："啊，稀有的人！"。"谈说"即赞扬自己或施主，如此夸大而说使他布施。"以相而行"或"作相"为相师，"相"是说引生他人布施资具的身语业。"压榨"为压榨，压榨即压榨者，压榨是指如狡诈者为了获得利养恭敬而辱骂、轻蔑、嘲弄、说人坏话等。
中戒注释完。
大戒注释
21.
因为关于肢体而转起，与肢体相应的学问称为"肢"。对"相"这里也是这个方法。有些人说"肢即肢体变化"，通过观察他人肢体变化的得失等学问。"般度王"是南摩偷罗（现今印度北方邦的马图拉）的统治者。通过"大的"这个显示小的是相，大的是异相。"看见这个"即谁在梦中看见自己登上公牛、大象、宫殿或山，他会有这样的果报。"梦占"即梦的学问。通过仅仅观察肢体的成就和缺陷而占卜，以"肢"这个说，但以"相"这个是通过观察产生大威力的特殊肢体相，这是它们的差别。"新"即新的。"从这里"即从天、夜叉、人等的各种事物部分这里或那里被切断时，会有这样的财富等。"勺柄献供等"是依供献的器具等特殊而显示特殊果报而转起。"火供"是依余说的成就而转起的供献。"身体"即身体。"云的学问"是云的学问，由马苏勒迦所作的书为马苏勒迦书。《心要略》说"地学是使农作增长的学问"。"有翼...四足"即蜜蜂等有翼、家蜥蜴等无翼、天人白鹤等二足、刺豺等四足。

23.‘‘Asukadivase’’ti ‘‘pakkhassa dutiye tatiye’’tiādi tithivasena vuttaṃ. Asukanakkhattenāti rohiṇīādinakkhattayogavasena.

24.Ukkānaṃ patananti ukkobhāsānaṃ patanaṃ. Vātasaṅghātesu hi vegena aññamaññaṃ saṅghaṭṭentesu dīpakobhāso viya obhāso uppajjitvā ākāsato patati, tatthāyaṃ ukkāpātavohāro. Avisuddhatā abbhamahikādīhi.

25.Dhārānupavecchanaṃ vassanaṃ. Hatthena adhippetaviññāpanaṃ hatthamuddā, taṃ pana aṅgulisaṅkocanena gaṇanāyeva. Pārasika milakkhakādayo viya navantavasena gaṇanā acchiddakagaṇanā. Saṭuppādanādīti ādi-saddena vokalanabhāgahārādike saṅgaṇhāti. Cintāvasenāti vatthuṃ anusandhiñca sayameva cirena cintetvā karaṇavasena cintākavi veditabbo, kiñci sutvā sutena assutaṃ anusandhetvā karaṇavasena sutakavi, kañci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi, yaṃ kiñci parena kataṃ kabbaṃ nāṭakaṃ vā disvā taṃ sadisameva aññaṃ attano ṭhānuppattikapaṭibhānena karaṇavasena paṭibhānakavi veditabbo.

26. Pariggahabhāvena dārikāya gaṇhāpanaṃ āvāhanaṃ. Tathā dāpanaṃ vivāhanaṃ. Desantare diguṇatiguṇādigahaṇavasena bhaṇḍappayojanaṃ payogo. Tattha vā aññattha vā yathākālaparicchedaṃ vaḍḍhigahaṇavasena payojanaṃ uddhāro. ‘‘Bhaṇḍamūlarahitānaṃ vāṇijjaṃ katvā ettakenudayena saha mūlaṃ dethāti dhanadānaṃ payogo, tāvakālikadānaṃ uddhāro’’ti ca vadanti. Tīhi kāraṇehīti ettha vātena, pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, tappaccayā kammaṃ vipaccati. Sayameva pana kammunā okāse kate na ekantena vāto pāṇakā vā apekkhitabbāti kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Nibbāpanīyanti upasamakaraṃ. Paṭikammanti yathā te na khādanti, tathā paṭikaraṇaṃ. Parivattanatthanti āvudhādinā saha ukkhittahatthassa ukkhipanavasena parivattanatthaṃ. Icchitatthassa devatāya kaṇṇe kathanavasena jappanaṃ kaṇṇajappananti. Ādiccapāricariyāti karavīramālāhi pūjaṃ katvā sakaladivasaṃ ādiccābhimukhāvaṭṭhānena ādiccassa paricaraṇaṃ. ‘‘Siravhāyana’’nti keci paṭhanti, tassatthomantaṃ parijappitvā sirasā icchitassa atthassa avhāyananti.



我来翻译这段巴利文：
23.
"某日"是以日期方式说"月的第二、第三"等。"以某星宿"是以昂宿等星宿相合的方式。
24.
"流星落下"是光芒的落下。因为在风的聚集中互相剧烈撞击时，生起如灯光般的光芒从空中落下，这里这是流星落下的说法。"不清净"是因为云、雾等。
25.
水流下降为降雨。用手表达意思为手势，那只是通过手指弯曲来计数。如波斯、未开化人等用九数为基础的计数是无漏计数。"生利等"中"等"字包括分割、分部等。"依思维"应当理解思维诗人是依自己长时思维事物和连接而创作，闻诗人是依听到某事而以所闻连接未闻而创作，义诗人是依观察某义而以其简略、详述等方式[创作]，应当理解机智诗人是见到他人所作诗歌、戏剧后，以自己的场合生起的智慧创作相似的其他[作品]。
26.
以占有方式使接受女孩为迎娶。同样使给予为嫁出。在他处以二倍三倍等获得方式的货物运用为投资。在那里或其他处依时限确定以获得利息方式的运用为贷款。也说"给没有货物本金的人做生意，说'以这么多利润连同本金给予'为投资，暂时给予为贷款"。"以三个原因"这里,应当看作:当胎儿被风或虫子毁坏时,不是前业造作的机会,由那个因缘业成熟。但当业自己造作机会时,不一定需要风或虫子,所以说业是单独的原因。"熄灭"即使平息。"对治"即如此作对治使它们不啮食。"转变"即以武器等一起举起手的方式而转变。依在神祇耳边说所欲事的方式念诵为耳语。"太阳侍奉"是以夹竹桃花鬘供养后整天面向太阳而住的方式侍奉太阳。有些人读作"头呼唤",其义是诵念咒语后以头呼唤所欲的事。

27.Samiddhikāleti āyācitassa atthassa siddhikāle. Santipaṭissavakammanti devatāyācanāya yā santi paṭikattabbā, tassā paṭiññāpaṭissavakammakaraṇaṃ, santiyā āyācanappayogoti attho. Tasminti paṭissavaphalabhūte yathābhipatthitakammasmiṃ, yaṃ ‘‘sace me idaṃ nāma samijjhissatī’’ti vuttaṃ. Tassāti santipaṭissavassa, yo ‘‘paṇidhī’’ti ca vutto. Yathāpaṭissavañhi upahāre kate paṇidhi āyācanā katā niyyātitā hotīti. Acchandikabhāvamattanti itthiyā akāmakabhāvamattaṃ. Liṅganti purisaliṅgaṃ. Balikammakaraṇaṃ upaddavapaṭibāhanatthañceva vaḍḍhiāvahanatthañca. Dosānanti pittādidosānaṃ. Ettha ca vamananti pacchaṭṭanaṃ adhippetaṃ. Uddhaṃvirecananti vamanaṃ ‘‘uddhaṃ dosānaṃ nīharaṇa’’nti vuttattā. Tathā virecananti virecanameva. Adhovirecananti pana suddhivatthikasāvatthiādi vatthikiriyāpi adhippetā ‘‘adho dosānaṃ nīharaṇa’’nti vuttattā. Sīsavirecanaṃ semhanīharaṇādi. Paṭalānīti akkhipaṭalāni. Salākavejjakammanti akkhivejjakammaṃ, idaṃ vuttāvasesasālākiyasaṅgahaṇatthaṃ vuttanti daṭṭhabbanti. Tappanādayopi hi sālākiyānevāti. Mūlāni padhānāni rogūpasame samatthāni bhesajjāni mūlabhesajjāni, mūlānaṃ vā byādhīnaṃ bhesajjāni mūlabhesajjāni. Mūlānubandhavasena hi duvidho byādhi. Mūlaroge ca tikicchite yebhuyyena itaraṃ vūpasamatīti. ‘‘Kāyatikicchanaṃdassetī’’ti idaṃ komārabhaccasallakattasālākiyādikaraṇavisesabhūtatantīnaṃ tattha tattha vuttattā pārisesavasena vuttaṃ, tasmā tadavasesāya tantiyāpi idha saṅgaho daṭṭhabbo. Sabbāni cetāni ājīvahetukāniyeva idhādhippetāni ‘‘micchājīvena jīvikaṃ kappentī’’ti vuttattā . Yaṃ pana tattha tattha pāḷiyaṃ ‘‘iti vā’’ti vuttaṃ, tattha itīti pakāratthe nipāto, vā-iti vikappanatthe. Idaṃ vuttaṃ hoti iminā pakārena, ito aññe na vāti. Tena yāni ito bāhirakapabbajitā sippāyatanavijjāṭṭhānādīni jīvikopāyabhūtāni ājīvapakatā upajīvanti, tesaṃ pariggaho katoti veditabbo.

Mahāsīlavaṇṇanā niṭṭhitā.

Pubbantakappikasassatavādavaṇṇanā



我来翻译这段巴利文：
27.
"成就时"即所祈求事的成就时。"平安许诺业"即依神祇祈求而应当作的平安，其许诺承诺业的作为，意思是平安的祈求运用。"那个"即作为许诺果的如所期望的业，即说"如果这个对我成就"。"那个"即平安许诺，也称为"发愿"。因为如许诺而作供养时，发愿祈求即成为已交付。"仅仅不愿意"即女人仅仅不情愿。"相"即男相。作献供业是为了防止灾难和带来增长。"病素"即胆汁等病素。这里"吐"意为呕吐。"上泻"即吐，因为说是"上部病素的拔除"。如此"泻"即泻药。但"下泻"也意指净肠、灌肠等灌注作业，因为说是"下部病素的拔除"。"头泻"是痰液拔除等。"膜"即眼膜。"针医业"即眼医业，应当看作这是说为了包括余说的眼科。因为滋补等也是眼科。主要的、在病痛平息上有能力的药为根本药，或者根本病的药为根本药。因为依根本相续方式病有两种。而治疗根本病时，大多其他的也平息。"显示身体治疗"这个是依余集方式说的，因为儿科、外科、眼科等作为特殊的处理在那里那里说了，所以应当看作这里也包括那个余下的处理。这里意指这一切只是以活命为因的，因为说"以邪命维持生活"。但在那里那里圣典中说"如是等"，其中"如是"是方式义的虚词，"等"是选择义。这说明是以这个方式，不是从这里[说]其他。由此应当理解：收摄了外道出家者以技艺处、明处等作为活命方便而依赖的活命。
大戒注释完。
前际计者常见论注释<.Assistant>

28.Bhikkhusaṅghena vuttavaṇṇo nāma ‘‘yāvañcidaṃ tena bhagavatā’’tiādinā vuttavaṇṇo. Etthāyaṃ sambandho – na bhikkhave ettakā eva buddhaguṇā, ye tumhākaṃ pākaṭā, apākaṭā pana ‘‘atthi bhikkhave aññe dhammā’’ti vitthāro. Tattha ‘‘ime diṭṭhiṭṭhānā evaṃ gahitā’’tiādinā sassatādidiṭṭhiṭṭhānānaṃ yathāgahitākārasuññatabhāvappakāsanato, ‘‘tañca pajānanaṃ na parāmasatī’’ti sīlādīnañca aparāmāsaniyyānikabhāvadīpanena niccasārādivirahappakāsanato, yāsu vedanāsu avītarāgatāya bāhirakānaṃ etāni diṭṭhivipphanditāni sambhavanti, tesaṃ paccayabhūtānañca sammohādīnaṃ vedakakārakasabhāvābhāvadassanamukhena sabbadhammānaṃ attattaniyatāvirahadīpanato, anupādāparinibbānadīpanato ca ayaṃ desanā suññatāvibhāvanappadhānāti āha ‘‘suññatāpakāsanaṃ ārabhī’’ti. Pariyattīti vinayādibhedabhinnā tanti. Desanāti tassā tantiyā manasāvavatthāpitāya vibhāvanā, yathādhammaṃ dhammābhilāpabhūtā vā paññāpanā, anulomādivasena vā kathananti pariyattidesanānaṃ viseso pubbeyeva vavatthāpitoti āha ‘‘desanāyaṃ pariyattiya’’nti. Evaṃ ādīsūti ettha ādi-saddena saccasabhāvasamādhipaññāpakatipuññaāpattiñeyyādayo saṅgayhanti. Tathā hi ayaṃ dhamma-saddo ‘‘catunnaṃ bhikkhave dhammānaṃ ananubodhā’’tiādīsu (dī. ni. 2.186; a. ni. 4.1) sacce vattati, ‘‘kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. 1) sabhāve, ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (saṃ. ni. 5.378) samādhimhi, ‘‘saccaṃ dhammo dhiti cāgo, sa ve pecca na socatī’’tiādīsu (su. ni. 190) paññāya, ‘‘jātidhammānaṃ bhikkhave sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (ma. ni. 3.373; paṭi. ma. 1.33) pakatiyaṃ, ‘‘dhammo suciṇṇo sukhamāvahātī’’tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102) puññe, ‘‘cattāro pārājikā dhammā’’tiādīsu (pārā. 233) āpattiyaṃ, ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma. 3.6) ñeyye vattati (ma. ni. aṭṭha. 1.suttanikkhepavaṇṇanā; abhi. aṭṭha. 

我来翻译这段巴利文：
28.
比丘僧团所说的赞叹即是以"这位世尊如是"等方式所说的赞叹。这里这是关联——诸比丘，佛陀的功德不仅是这些你们明了的，不明了的则有"诸比丘有其他法"等详述。其中因为以"这些见处如是执取"等显示常见等见处如所执取的方式是空性，因为以"不执着那个了知"显示戒等是不执着出离性而显示无常实等的离除，通过显示在哪些受中因未离贪而外道们这些见的跃动生起，以及显示作为它们的缘的愚痴等的受者作者自性不存在的方式，显示一切法无我无我所，以及显示无取般涅槃，所以这个说法是以显明空性为主，因此说"开始显示空性"。"教"即以律等差别分别的传承。"说"是对已经以意确立的那个传承的显明，或者是如法的法言说的安立，或者是依顺等方式的说话，因为教说的差别在前已确立，所以说"在说中的教"。"如是等"这里"等"字包括谛、自性、定、慧、自然、福、罪、所知等。如是这个"法"字在"诸比丘，因不觉悟四法"等中是谛，在"善法、不善法"等中是自性，在"彼等世尊是如是法"等中是定，在"谛、法、坚忍、舍，他死后确实不忧"等中是慧，在"诸比丘，对生法众生如是欲望生起"等中是自然，在"善行法带来安乐"等中是福，在"四波罗夷法"等中是罪，在"一切法以一切行相进入佛世尊的智门"等中是所知。

1.tikamātikāpadavaṇṇanā; bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā). Dhammā hontīti suññā dhammamattā hontīti attho.

‘‘Duddasā’’ti eteneva tesaṃ dhammānaṃ dukkhogāhatā pakāsitā hoti. Sace pana koci attano pamāṇaṃ ajānanto ñāṇena te dhamme ogāhituṃ ussāhaṃ kareyya, tassa taṃ ñāṇaṃ appatiṭṭhameva makasatuṇḍasūci viya mahāsamuddeti āha ‘‘alabbhaneyyapatiṭṭhā’’ti. Alabbhaneyyā patiṭṭhā etthāti alabbhaneyyapatiṭṭhāti padaviggaho veditabbo. Alabbhaneyyapatiṭṭhānaṃ ogāhituṃ asakkuṇeyyatāya ‘‘ettakā ete īdisā cā’’ti passituṃ na sakkāti vuttaṃ ‘‘gambhīrattā eva duddasā’’ti. Ye pana daṭṭhumeva na sakkā, tesaṃ ogāhitvā anubujjhane kathā eva natthīti āha ‘‘duddasattā eva duranubodhā’’ti. Sabbapariḷāhapaṭippassaddhimatthake samuppannattā, nibbutasabbapariḷāhasamāpattisamokiṇṇattā ca nibbutasabbapariḷāhā. Santārammaṇāni maggaphalanibbānāni anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato. Atha vā samūhatavikkhepatāya niccasamāhitassa manasikārassa vasena tadārammaṇadhammānaṃ santabhāvo veditabbo kasiṇugghāṭimākāsatabbisayaviññāṇānaṃ anantabhāvo viya. Avirajjhitvā nimittapaṭivedho viya issāsānaṃ avirajjhitvā dhammānaṃ yathābhūtasabhāvabodho sāduraso mahāraso ca hotīti āha atittikaraṇaṭṭhenāti. Paṭivedhappattānaṃ, tesu ca buddhānaṃyeva sabbākārena visayabhāvūpagamanato na takkabuddhiyā gocarāti āha ‘‘uttamañāṇavisayattā’’tiādi. ‘‘Nipuṇā’’ti ñeyyesu tikkhavisadavuttiyā chekā. Yasmā pana so chekabhāvo ārammaṇe appaṭihatavuttitāya sukhumañeyyagahaṇasamatthatāya supākaṭo hoti, tena vuttaṃ ‘‘saṇhasukhumasabhāvattā’’ti.

Aparo nayo – vinayapaṇṇattiādigambhīraneyyavibhāvanato gambhīrā. Kadāci asaṅkhyeyyamahākappe atikkamitvāpi dullabhadassanatāya duddasā. Dassanañcettha paññācakkhuvaseneva veditabbaṃ. Dhammanvayasaṅkhātassa anubodhassa kassacideva sambhavato duranubodhā. Santasabhāvato, veneyyānañca guṇasampadānaṃ pariyosānattā santā. Attano ca paccayehi padhānabhāvaṃ nītatāya paṇītā. Samadhigatasaccalakkhaṇatāya atakkehi, atakkena vā ñāṇena avacaritabbatāya atakkāvacarā. Nipuṇaṃ, nipuṇe vā atthe saccappaccayākārādivasena vibhāvanato nipuṇā. Loke aggapaṇḍitena sammāsambuddhena vedīyanti pakāsīyantīti paṇḍitavedanīyā. Anāvaraṇañāṇapaṭilābhato hi bhagavā ‘‘sabbavidū haṃ asmi, (dha. pa. 353; mahāva. 11; kathā. 405) dasabalasamannāgato bhikkhave tathāgato’’tiādinā (saṃ. ni. 

我来翻译这段巴利文：
1.
"法"即是空的仅仅是法的意思。
通过"难见"这个就显示了那些法难以通达。如果有人不知自己的分量而努力以智慧通达这些法，他的智慧就像蚊子口的针一样在大海中得不到立足点，所以说"无法得到立足"。应当理解"无法得到立足"的词分析为:在此中无法得到立足。因为无法得到立足处而不能通达,所以不能看见"这些是如此多,如此性质",因此说"因为深奥所以难见"。对于完全不能看见的,更不用说通达后能理解,所以说"因为难见所以难以觉悟"。因为在一切热恼止息顶点生起,因为具足息灭一切热恼的定,所以息灭一切热恼。道果涅槃是寂静所缘,因为没有不寂静自性的烦恼和行。或者应当理解,由于除去散乱,经常专注的作意力,所缘法的寂静性,如遍禅升起的虚空及其所缘识的无量性。如箭师不失误地认识标的,不失误地如实了知法的自性,是甜美的大味,所以说以不厌足义。因为对于证悟者,其中尤其是佛陀在一切行相成为境界,不是推理智慧的境界,所以说"因为是最上智慧的境界"等。"细密"即对所知锐利明晰运转而巧妙。因为那个巧妙性在所缘无障碍运转,能把握微细所知而很明显,所以说"因为性质细密微妙"。
另一解释 - 因为显示律制等深奥的所知而深奥。因为有时甚至超过无数大劫也难得见到而难见。这里见应当只依慧眼而理解。因为法随顺称为觉悟只对某些人生起而难觉悟。因为性质寂静,因为是所化众生功德圆满的终点而寂静。因为被自己的因缘带到主要性而殊胜。因为已证得真实相,应当以无推理或无推理的智慧行于其中而超越推理。因为显示细密的或在细密义上以谛缘行相等方式而细密。由世间最上智者正等觉者了知、宣说而为智者所了。因为获得无障智,所以世尊以"我是一切知者","诸比丘,如来具足十力"等。

2.21) attano sabbaññutādiguṇe pakāseti. Tenevāha ‘‘sayaṃ abhiññā sacchikatvā pavedetī’’ti.

Tattha kiñcāpi sabbaññutaññāṇaṃ phalanibbānāni viya sacchikātabbasabhāvaṃ na hoti, āsavakkhayañāṇe pana adhigate adhigatameva hotīti tassa paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘abhivisiṭṭhena ñāṇena paccakkhaṃ katvā’’ti. Abhivisiṭṭhena ñāṇenāti ca hetuatthe karaṇavacanaṃ, abhivisiṭṭhañāṇādhigamahetūti attho. Abhivisiṭṭhañāṇanti vā paccavekkhaṇañāṇe adhippete karaṇavacanampi yujjatiyeva. Pavedanañcettha aññāvisayānaṃ saccādīnaṃ desanākiccasādhanato, ‘‘ekomhi sammāsambuddho’’tiādinā (mahāva. 11; kathā. 405) paṭijānanato ca veditabbaṃ. Vadamānāti ettha sattiattho māna-saddo, vattuṃ ussāhaṃ karontoti attho. Evaṃbhūtā ca vattukāmā nāma hontīti āha ‘‘vaṇṇaṃ vattukāmā’’ti. Sāvasesaṃ vadantopi viparītaṃ vadanto viya ‘‘sammā vadatī’’ti na vattabboti āha ‘‘ahāpetvā’’ti, tena anavasesattho idha sammā-saddoti dasseti. ‘‘Vattuṃ sakkuṇeyyu’’nti iminā ‘‘vadeyyu’’nti sakatthadīpanabhāvamāha. Ettha ca kiñcāpi bhagavato dasabalādiñāṇānipi anaññasādhāraṇāni, sappadesavisayattā pana tesaṃ ñāṇānaṃ na tehi buddhaguṇā ahāpetvā gahitā nāma honti, nippadesavisayattā pana sabbaññutaññāṇassa tasmiṃ gahite sabbepi buddhaguṇā gahitā eva nāma hontīti imamatthaṃ dasseti ‘‘yehi…pe… vadeyyu’’nti. Puthūni ārammaṇāni etassāti puthuārammaṇaṃ, sabbārammaṇattāti adhippāyo. Atha vā puthuārammaṇārammaṇatoti etasmiṃ atthe ‘‘puthuārammaṇato’’ti vuttaṃ, ekassa ārammaṇa-saddassa lopaṃ katvā ‘‘oṭṭhamukho kāmāvacara’’nti ādīsu viya, tenassa puthuñāṇakiccasādhakataṃ dasseti. Tathā hetaṃ tīsu kālesu appaṭihatañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chasu asādhāraṇañāṇesu sesāsādhāraṇañāṇāni, sattaariyapuggalavibhāvakañāṇaṃ, aṭṭhasupi parisāsu akampanañāṇaṃ, navasattāvāsaparijānanañāṇaṃ, dasabalañāṇanti evamādīnaṃ anekasatasahassabhedānaṃ ñāṇānaṃ yathāsambhavaṃ kiccaṃ sādhetīti. ‘‘Punappunaṃ uppattivasenā’’ti etena sabbaññutaññāṇassa kamavuttitaṃ dasseti. Kamenāpi hi taṃ visayesu pavattati, na sakiṃyeva yathā bāhirakā vadanti ‘‘sakiṃyeva sabbaññū sabbaṃ jānāti, na kamenā’’ti.

Yadi evaṃ acinteyyāparimeyyabhedassa ñeyyassa paricchedavatā ekena ñāṇena niravasesato kathaṃ paṭivedhoti, ko vā evamāha ‘‘paricchedavantaṃ buddhañāṇa’’nti. Anantañhi taṃ ñāṇaṃ ñeyyaṃ viya. Vuttañhetaṃ ‘‘yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyya’’nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3.5). Evampi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne anavasesapaṭivedho na sambhavati yevāti, nayidamevaṃ. Kasmā? Yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ ekadeso vā. Tattha appaṭihatacāratāya paccakkhato ñāṇaṃ pavattati, vikkhepābhāvato ca bhagavā sabbakālaṃ samāhitova ñātuṃ, icchitassa paccakkhabhāvo na sakkā nivāretuṃ ‘‘ākaṅkhāpaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi (mahāni. 156; cūḷani. 85; paṭi. ma. 

我来 译这段巴利文：
2.
显示自己的一切知等功德。因此说"自证知后宣说"。
其中虽然一切知智不像果和涅槃那样是应当证知的自性,但当获得漏尽智时就已经获得了,所以使它现前为证知,因此说"以殊胜智使现前"。"以殊胜智"是因义的工具语,意思是以殊胜智获得为因。或者如果"殊胜智"是意指观察智,工具语也很适合。这里宣说应当理解是因为成就对其他境界的谛等的说法作用,以及以"我是独一正等觉"等宣称。"说"这里"māna"字是能力义,意思是作说的努力。这样的人称为想要说的,所以说"想要说赞叹"。说残缺的和说相反的都不能说"正说",所以说"不减少",由此显示这里"正"字是无余义。通过"能够说"这个显示"说"是表达自义。这里虽然世尊的十力等智也是不共他人的,但因为那些智是有限境界,所以不能说用它们把佛陀功德无减少地把握,但因为一切知智是无限境界,所以当把握它时可以说把握了一切佛陀功德,显示这个意思说"若...能说"。有众多所缘为多所缘,意思是一切所缘。或者"多所缘"说成"从多所缘"是在"多所缘所缘"这个意思,省略一个"所缘"字,如"象口欲界"等,由此显示它成就多智作用。如是它在三时无碍智、限定四生智、限定五趣智、在六不共智中余不共智、七圣人分别智、在八众中不动智、九有情居了知智、十力智等如是等数十万种差别的智随宜成就作用。通过"依重复生起"显示一切知智的次第运转。因为它也依次第在境界中转起,不像外道所说"一切知者一次就知道一切,不是次第"。
如果这样,怎么能用一个有限的智完全通达不可思议无限差别的所知?谁说"佛智是有限的"?因为那个智是无限的,如同所知。因为说:"所知多少,智就多少。智多少,所知就多少"。这样依出生地自性等、方位处所时间等而有多种差别的所知次第把握时,也不可能完全通达,这不是这样。为什么?世尊想要知道的任何整体或部分,智因为在那里无碍运行而现前转起,因为无散乱所以世尊一切时都专注,想知的现前性不能阻止,如说"佛世尊的智系于意欲"等。

3.5) vacanato, na cettha dūrato cittapaṭaṃ passantānaṃ viya, ‘‘sabbe dhammā anattā’’ti vipassantānaṃ viya ca anekadhammāvabodhakāle anirūpitarūpena bhagavato ñāṇaṃ pavattatīti gahetabbaṃ acinteyyānubhāvatāya buddhañāṇassa. Tenevāha ‘‘buddhavisayo acinteyyo’’ti (a. ni. 

我来翻译这段巴利文：
3.
不应理解为世尊的智像从远处看画一样，或像观察"一切法无我"一样，在了解多法时以不确定的形式转起，因为佛智的威力不可思议。因此说"佛境界不可思议"。

4.77). Idaṃ panettha sanniṭṭhānaṃsabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa paṭilābhena bhagavā santānena sabbadhammapaṭivedhasamattho ahosi sabbaneyyāvaraṇassa pahānato, tasmā sabbaññū, na sakiṃyeva sabbadhammāvabodhato , yathā santānena sabbaindhanassa dahanasamatthatāya pāvako ‘‘sabbabhū’’ti vuccatīti.

Vavatthāpanavacananti sanniṭṭhāpanavacanaṃ, avadhāraṇavacananti attho. Aññe vāti ettha avadhāraṇena nivattitaṃ dasseti ‘‘na pāṇātipātā veramaṇiādayo’’ti, ayañca eva-saddo aniyatadesatāya ca-saddo viya yattha vutto, tato aññatthāpi vacanicchāvasena upatiṭṭhatīti āha ‘‘gambhīrā vā’’tiādi. Sabbapadehīti yāva ‘‘paṇḍitavedanīyā’’ti idaṃ padaṃ, tāva sabbapadehi. Sāvakapāramiñāṇanti sāvakānaṃ dānādipāripūriyā nipphannaṃ vijjattayachaḷabhiññācatuppaṭisambhidādibhedaṃ ñāṇaṃ. Tatoti sāvakapāramiñāṇato. Tatthāti sāvakapāramiñāṇe. Tatopīti anantaraniddiṭṭhato paccekabuddhañāṇatopi, ko pana vādo sāvakapāramiñāṇatoti adhippāyo. Etthāyaṃ atthayojanā – kiñcāpi sāvakapāramiñāṇaṃ heṭṭhimasekkhañāṇaṃ puthujjanañāṇañca upādāya gambhīraṃ, paccekabuddhañāṇaṃ upādāya na tathā gambhīranti ‘‘gambhīramevā’’ti na sakkā vattuṃ. Tathā paccekabuddhañāṇampi sabbaññutaññāṇaṃ upādāyāti tattha vavatthānaṃ na labbhati, sabbaññutaññāṇadhammā pana sāvakapāramiñāṇādīnaṃ viya kiñci upādāya agambhīrabhāvābhāvato gambhīrā vāti. Yathā cettha vavatthānaṃ dassitaṃ, evaṃ sāvakapāramiñāṇaṃ duddasaṃ, paccekabuddhañāṇaṃ pana tato duddasataranti tattha vavatthānaṃ natthītiādinā vavatthānasabbhāvo netabbo. Tenevāha ‘‘tathā duddasāva…pe… veditabba’’nti.

Kasmā panetaṃ evaṃ āraddhaṃti etthāyaṃ adhippāyo – bhavatu tāva niravasesabuddhaguṇavibhāvanūpāyabhāvato sabbaññutaññāṇaṃ ekampi puthunissayārammaṇañākiccasiddhiyā ‘‘atthi bhikkhave aññeva dhammā’’tiādinā bahuvacanena uddiṭṭhaṃ, tassa pana vissajjanaṃ saccapaccayākārādivisesavasena anaññasādhāraṇena vibhajananayena anārabhitvā sanissayānaṃ diṭṭhīnaṃ vibhajanavasena kasmā āraddhanti. Tattha yathā saccapaccayākārādīnaṃ vibhajanaṃ anaññasādhāraṇaṃ, sabbaññutaññāṇasseva visayo, evaṃ niravasesena diṭṭhigatavibhajanampīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ. Tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti desetabbassa atthassa anekavidhatāya, duviññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahubhedañca hoti. Ñāṇaṃ anupavisatīti tato eva ca desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anupavisati, te anupavissa ṭhitaṃ viya hotīti attho.

Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ paṭivedhakañcāti buddhānaṃ desanāñāṇassa paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti (mahāni. 69; cūḷani. 85; paṭi. ma. 

我来 译这段巴利文：
4.
这里的结论是:世尊通过获得无障智,这个智能以一切行相了解一切法,运转系于意欲,由于断除一切所知障,所以他以相续能够通达一切法,因此是一切知者,不是一次就了解一切法,如火因为以相续能烧一切燃料而称为"一切生"。
确定之语即决定之语,意思是限定之语。"或其他"这里通过限定显示排除"离杀生等",而这个"eva"字如同表示不定处的"ca"字,在说的地方,依说的意欲也在其他处出现,所以说"或深奥"等。以一切语即直到"智者所了"这个语为止的一切语。声闻波罗蜜智即声闻由布施等圆满而成就的三明六通四无碍解等差别的智。从那个即从声闻波罗蜜智。在那里即在声闻波罗蜜智。更从那个即从刚才指出的辟支佛智,何况从声闻波罗蜜智的意思。这里的意义配合是:虽然声闻波罗蜜智对比下面有学智和凡夫智是深奥的,但对比辟支佛智就不那么深奥,不能说"就是深奥"。同样辟支佛智对比一切知智也得不到确定,但一切知智法不像声闻波罗蜜智等那样对比什么而有不深奥性,所以是深奥。如这里显示确定,同样声闻波罗蜜智难见,但辟支佛智比那个更难见,所以那里没有确定等,应当这样引导确定的存在。因此说"同样难见...等应当了知"。
为什么这样开始呢?这里的意思是:暂且一切知智因为是显示无余佛陀功德的方便,虽然是一个但因为成就多依止所缘作用,以"诸比丘,还有其他法"等复数提出,但它的解答不是以谛缘行相等特殊方式不共他人的分别方式开始,而是为什么以有依止的见的分别方式开始?在那里如同谛缘行相等的分别是不共他人、只是一切知智的境界,同样完全分别见也是,为了显示这个而开始说"因为诸佛"等。其中"处"即原因。雷声大即由于所应说义的多种性和难了知性,以种种方式转起的说法雷声就大、广、多种。智进入即由于那个而说法智在所应说法中作分别而进入,意思是进入后如同住立。
佛智的大显现即如此性质法的说者和通达者,显示佛陀的说法智和通达智的殊胜性。这里虽然"佛世尊的一切语业以智为前导、以智随转"<.Assistant>

3.5; netti. 14) vacanato sabbāpi bhagavato desanā ñāṇarahitā natthi, sīhasamānavuttitāya ca sabbattha samānussāhappavatti desetabbadhammavasena pana desanā visesato ñāṇena anupaviṭṭhā gambhīratarā ca hotīti daṭṭhabbaṃ. Kathaṃ pana vinayapaṇṇattiṃ patvā desanā tilakkhaṇāhatā suññatāpaṭisaṃyuttā hotīti? Tatthāpi ca sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvanī, sabbadhammānaṃ attattaniyatābhāvappakāsanī ca hoti. Tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi.

Bhūmantaranti dhammānaṃ avatthāvisesañca ṭhānavisesañca. Tattha avatthāvisesosatiādidhammānaṃ satipaṭṭhānindriyabalabojjhaṅgamaggaṅgādibhedo. Ṭhānaviseso kāmāvacarādibhedo. Paccayākārapadassa attho heṭṭhā vuttoyeva. Samayantaranti diṭṭhivisesā, nānāvihitā diṭṭhiyoti attho, aññasamayaṃ vā. Evaṃ otiṇṇe vatthusminti evaṃ lahukagarukādivasena tadanurūpe otiṇṇe vatthusmiṃ sikkhāpadapaññāpanaṃ.

Yadipi kāyānupassanādivasena satipaṭṭhānādayo suttantapiṭakepi (dī. ni. 2.374; ma. ni. 1.107) vibhattā, suttantabhājanīyādivasena pana abhidhammeyeva te savisesaṃ vibhattāti āha ‘‘ime cattāro satipaṭṭhānā…pe… abhidhammapiṭakaṃ vibhajitvā’’ti. Tattha ‘‘satta phassā’’ti sattaviññāṇadhātusampayogavasena vuttaṃ. Tathā ‘‘satta vedanā’’tiādīsupi. Lokuttarā dhammā nāmāti ettha iti-saddo ādiattho, pakārattho vā, tena vuttāvasesaṃ abhidhamme āgataṃ dhammānaṃ vibhajitabbākāraṃ saṅgaṇhāti. Catuvīsati samantapaṭṭhānāni etthāti catuvīsatisamantapaṭṭhānaṃ, abhidhammapiṭakaṃ. Ettha paccayanayaṃ aggahetvā dhammavaseneva samantapaṭṭhānassa catuvīsatividhatā vuttā. Yathāha –

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,

Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,

Cha anulomamhi nayā sugambhīrā. (paṭṭhā. 1.paccayaniddesa 41, 44, 48, 52);

Tathā –

Tikañca…pe… cha paccanīyamhi nayā sugambhīrā;

Tikañca…pe… cha anulomapaccanīyamhi nayā sugambhīrā;

Tikañca…pe… paccanīyānulomamhi nayā sugambhīrā’’ti. (paṭṭhā. 

我来 译这段巴利文：
所以虽然世尊的一切说法都不是无智的,而且因为如狮子般的运转在一切处都以同等努力进行,但应当看作依所应说法而说法特别被智进入且更深奥。但是怎么到了律制时说法也被三相击中、与空性相应呢?在那里也对已安坐的众会依随其意乐而转起的说法会显示诸行无常等,显示一切法无我无我所。因此说"以种种方式作法语"等。
"界差别"即法的状态差别和处所差别。其中状态差别是念等法的念住、根、力、觉支、道支等差别。处所差别是欲界等差别。缘行词的意思如前已说。"见差别"即不同种类的见,意思是种种见,或者其他见。"如此发生的事"即如此依轻重等方式而适合地发生的事中制定学处。
虽然依身随观等方式念住等也在经藏中分别,但依经分别等方式只在阿毗达摩中特别分别,所以说"这四念住...分别阿毗达摩藏"。其中"七触"是依七识界相应方式说。同样在"七受"等中也是。"出世间法等"这里"等"字是等义或类义,由此包摄阿毗达摩中所说余下应分别法的方式。有二十四遍趣处为二十四遍趣处,即阿毗达摩藏。这里不取缘方式而只依法说遍趣处有二十四种。如说：
"三法及最上发趣、二法最胜、
二法三法及三法二法、
三法三法及二法二法、
顺方式中六种甚深。
同样：
三法...等逆方式中六种甚深；
三法...等顺逆方式中六种甚深；
三法...等逆顺方式中六种甚深。"

1.paccayaniddesa 44, 52);

Evaṃ dhammavasena catuvīsatibhedesu tikapaṭṭhānādīsu ekekaṃ paccayanayena anulomādivasena catubbidhaṃ hotīti channavuti samantapaṭṭhānāni. Tattha pana dhammānulome tikapaṭṭhāne kusalattike paṭiccavāre paccayānulome hetumūlake hetupaccayavasena ekūnapaññāsa pucchānayā satta vissajjananayāti ādinā dassiyamānā anantabhedā nayāti āha ‘‘anantanaya’’nti. Hoti cettha –

‘‘Paṭṭhānaṃ nāma paccekaṃ dhammānaṃ anulomādimhi tikadukādīsu yā paccayamūlavisiṭṭhā catunayato sattadhā gatī’’ti.

Navahākārehīti uppādādīhi navahi paccayākārehi. Tattha uppajjati etasmā phalanti uppādo, uppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, na asati, tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti. Tathā avijjāya sati saṅkhārā pavattanti dharanti, nivisanti ca, te avijjāya sati phalaṃ bhavādīsu khipanti, āyūhanti phaluppattiyā ghaṭanti, saṃyujjanti attano phalena, yasmiṃ santāne sayañca uppannā, taṃ palibundhanti, paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati, paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Tathā saṅkhārādīnaṃ viññāṇādīsu.

Uppādaṭṭhitītiādīsu ca tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭṭhiti. Esa nayo sesesupi. Yasmā ayonisomanasikāro, ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vacanato āsavā ca avijjāya paccayo, tasmā vuttaṃ ‘‘ubhopete dhammā paccayasamuppannā’’ti. Paccayapariggahe paññāti saṅkhārānaṃ avijjāya ca uppādādike paccayākāre paricchinditvā gahaṇavasena pavattā paññā. Dhammaṭṭhitiñāṇanti dhammānaṃ paccayuppannānaṃ paccayabhāvato dhammaṭṭhitisaṅkhāte paṭiccasamuppāde ñāṇaṃ. Paccayadhammā hi paṭiccasamuppāde ‘‘dvādasa paṭiccasamuppādā’’ti vacanato dvādasa paccayā. Ayañca nayo na paccuppanne eva, atha kho atītānāgatakālepi, na ca avijjāya eva saṅkhāresu, atha kho saṅkhārādīnampi viññāṇādīsu labbhatīti paripuṇṇaṃ katvā paccayākārassa vibhattabhāvaṃ dassetuṃ ‘‘atītampi addhāna’’ntiādi pāḷiṃ ārabhi. Paṭṭhāne (paṭṭhā. 

我来翻译这段巴利文：
1.
如此依法有二十四种分类的三法发趣等中每一个依缘方式顺等成为四种,所以有九十六遍趣处。其中在法顺中三法发趣善三法依缘分中,在因根依因缘方式有四十九种问的方式、七种答的方式等所显示的无量种方式,所以说"无量方式"。这里有：
"所谓发趣者，就是在每一法的顺等中三法二法等中，由缘根差别而从四方式成为七种行相。"
"以九行相"即以生起等九种缘行相。其中从此生果为生起，即生起的因性。有无明时诸行生起，无时则不，所以无明成为诸行的生起而作为缘。同样有无明时诸行转起、住立、安住，它们有无明时投果于诸有等，造作努力生果，与自果相应，它们在自己生起的相续中，使之束缚，在其他缘和合时生起，达到诸行的因性，依无明诸行而来转起，如是应当了知无明对诸行因性的生起等特殊性。同样行等对识等也是。
在生起住等中，由此住立为住，即因。生起即住为生起住。其余类推。因为不如理作意，由于说"从漏集生无明集"，漏是无明的缘，所以说"这两种法都是缘生"。"缘摄慧"即限定诸行和无明的生起等缘行相而把握的方式所转起的慧。"法住智"即对缘生诸法以缘性在称为法住的缘起中的智。因为缘法在缘起中，由说"十二缘起"而为十二缘。这个方式不仅在现在，而且在过去未来时也是，不仅无明对诸行，而且行等对识等也得到，为了显示完全地分别缘行而开始"过去时分"等经文。在发趣

1.paccayaniddesa 1) dassitā hetādipaccayā evettha uppādādipaccayākārehi gahitāti te yathāsambhavaṃ nīharitvā yojetabbā, ativitthārabhayena pana na yojayimha.

Tassa tassa dhammassāti tassa tassa saṅkhārādipaccayuppannadhammassa. Tathā tathā paccayabhāvenāti uppādādihetādipaccayabhāvena. Atītapaccuppannānāgatavasena tayo addhā kālā etassāti tiyaddhaṃ. Hetuphalaphalahetuhetuphalavasena tayo sandhī etassāti tisandhiṃ. Saṅkhippanti ettha avijjādayo viññāṇādayo cāti saṅkhepo, kammaṃ vipāko ca. Saṅkhippanti etthāti vā saṅkhepo, avijjādayo viññāṇādayo ca. Koṭṭhāsapariyāyo vā saṅkhepa-saddo. Atīte kammasaṅkhepādivasena cattāro saṅkhepā etassāti catusaṅkhepaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atīte hetuādīnaṃ vā pakārā ākārā, te saṅkhepe pañca pañca katvā vīsatiākārā etassāti vīsatākāraṃ.

Khattiyādibhedena anekabhedabhinnāpi sassatavādino jātisatasahassānussaraṇādino abhinivesahetuno vasena cattārova honti , na tato uddhaṃ adhoti sassatavādādīnaṃ parimāṇaparicchedassa anaññavisayataṃ dassetuṃ ‘‘cattāro janā’’tiādimāha. Tattha cattāro janāti cattāro janasamūhā. Idaṃ nissāyāti idaṃ idappaccayatāya sammā aggahaṇaṃ, tatthāpi ca hetuphalabhāvena sambandhānaṃ santatighanassa abheditattā paramatthato vijjamānampi bhedanibandhanaṃ nānattanayaṃ anupadhāretvā gahitaṃ ekattaggahaṇaṃ nissāya. Idaṃ gaṇhantīti idaṃ sassataggahaṇaṃ abhinivissa voharanti, iminā nayena ekaccasassatavādādayopettha yathāsambhavaṃ yojetvā vattabbā. Bhinditvāti ‘‘ātappamanvāyā’’tiādinā vibhajitvā ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā vimadditvā nijjaṭaṃ nigumbaṃ katvā diṭṭhijaṭāvijaṭanena diṭṭhigumbavivaraṇena ca.

‘‘Tasmā’’tiādinā buddhaguṇe ārabbha desanāya samuṭṭhitattā sabbaññutaññāṇaṃ uddisitvā desanākusalo bhagavā samayantaraviggāhaṇavasena sabbaññutaññāṇameva vissajjetīti dasseti. ‘‘Santī’’ti iminā tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnataṃ, tato ca nesaṃ micchāgāhato sithilakaraṇavivecanehi attano desanāya kiccakāritaṃ, avitathatañca dīpeti dhammarājā.

29.Atthīti ‘‘saṃvijjantī’’ti iminā samānattho puthuvacanavisayo eko nipāto ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; ma. ni. 3.154; saṃ. ni. 4.127; khu. pā. 

我来 译这段巴利文：
1.
在这里只取在发趣中所显示的因等缘以生起等缘行相,所以应当随宜引出它们配合,但因为害怕太详细所以我们没有配合。
"那那个法"即那那个行等缘生法。"以那那个缘性"即以生起等因等缘性。"有过去现在未来三时分"即它有三个时分。"有三结"即它有因果、果因、因果三种结。"摄"即在此中摄无明等和识等,即业和异熟。或"在此中摄"为摄,即无明等和识等。或者摄字是部分的同义词。"有四摄"即它依过去业摄等有四摄。虽然没有说自相,但在那那个摄中归摄,由无明行等的把握而显示为行相,或者过去因等的类型为行相,它们在摄中各五共二十行相为二十行相。
虽然依刹帝利等差别有多种差别,但常见论者由于忆念数十万生等的执著因而只有四种,不超过那个,为了显示常见论等的量限定是不共他人的境界而说"四种人"等。其中"四种人"即四种人群。"依此"即对此缘性不正确把握,在那里也因为没有分开因果性相连的相续密集而把握本来存在的差别缘由、多样方式而把握为一性。"执此"即执著常见而说,以此方式应当随宜配合说一分常论等。"打破"即以"依精进"等分别,以"诸比丘,如来了知这个"等破碎,使成无结无丛,通过解开见结、开显见丛。
以"因此"等开始依佛功德而生起说法,指出一切知智后,善说法的世尊依其他见的分别而解说一切知智。法王以"有"字显示那些见论者的存在性不断,因此显示自己说法的有作用性,通过使他们从邪执松动分离,以及显示不虚假性。
29.
"有"是与"存在"同义的一个复数语助词,如"这个身体中有头发"等

3.1) viya. Sassatādivasena pubbantaṃ kappentīti pubbantakappikā. Yasmā pana te taṃ pubbantaṃ purimasiddhehi taṇhādiṭṭhikappehi kappetvā, āsevanabalavatāya vicittavuttitāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhiggāhehi gaṇhanti abhinivisanti parāmasanti, tasmā vuttaṃ ‘‘pubbantaṃkappetvā vikappetvā gaṇhantī’’ti. Taṇhupādānavasena vā kappanaggahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ. Koṭṭhāsesūti ettha koṭṭhāsādīsūti attho veditabbo. Padapūraṇasamīpaummaggādīsupi hi anta-saddo dissati. Tathā hi ‘‘iṅgha tvaṃ suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu (pāci. 442), suttante okāsaṃ kārāpetvā’’ti (pāci. 1221) ca ādīsu padapūraṇe anta-saddo vattati, gāmantaṃ osareyya, (pārā. 409; cūḷava. 343) gāmantasenāsana’’ntiādīsu samīpe , ‘‘kāmasukhallikānuyogo eko anto, atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) ummaggeti.

Kappa-saddo mahākappasamantabhāvakilesakāmavitakkakālapaññattisadisabhāvādīsu vattatīti āha ‘‘sambahulesu atthesu vattatī’’ti. Tathā hesa ‘‘cattārimāni bhikkhave kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe vattati, ‘‘kevalakappaṃ veḷuvanaṃ obhāsetvā’’tiādīsu (saṃ. ni. 1.94) samantabhāve, ‘‘saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo’’tiādīsu (mahāni. 1; cūḷani. 8) kilesakāme, ‘‘takko vitakko saṅkappo’’tiādīsu (dha. sa. 7) vitakke, ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle, ‘‘iccāyasmā kappo’’tiādīsu (su. ni. 1090; cūḷani. 113) paññattiyaṃ, ‘‘satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) sadisabhāve vattatīti. Vuttampi cetanti mahāniddesaṃ (mahāni. 28) sandhāyāha. Taṇhādiṭṭhivasenāti diṭṭhiyā upanissayabhūtāya sahajātāya abhinandanabhūtāya ca taṇhāya, sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Pubbenivutthadhammavisayāya kappanāya adhippetattā atītakālavācako idha pubba-saddo, rūpādikhandhavinimuttassa kappanāvatthuno abhāvā anta-saddo ca bhāgavācakoti āha ‘‘atītaṃ khandhakoṭṭhāsa’’nti. ‘‘Kappetvā’’ti ca tasmiṃ pubbante taṇhāyanābhinivesānaṃ samatthanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ. Ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā pubbanto. Visayabhāvato eva hi so tassā āgamanaṭṭhānaṃ, ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti.

Adhivacanapadānīti paññattipadāni. Dāsādīsu sirivaḍḍhakādi-saddā viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhi-saddo uparibhāve, vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādābhūtarūpādīnaṃ upari paññāpiyamānā upādāpaññattīti attho , tasmā paññattidīpakapadānīti attho daṭṭhabbo. Paññattimattañhetaṃ vuccati, yadidaṃ ‘‘attā, loko’’ti ca, na rūpavedanādayo viya paramattho. Adhikavuttitāya vā adhivuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ pakatiādidabbādiṃ jīvādiṃ kāyādiñca abhūtamatthaṃ ajjhāropetvā diṭṭhiyo pavattantīti.

30.Abhivadantīti ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 203, 427; ma. ni. 

我来翻译这段巴利文：
3.
依常等方式计划前际为前际计划者。因为他们以先前成就的爱见计划那个前际,由于习行有力和运转多种而遍计,以后来成就的执著的爱见执取、执著、遍计,所以说"计划前际、遍计而执取"。或者应当了知计划执取是依爱取方式。因为取依爱为缘。"在部分"这里应当了知意思是在部分等。因为"anta"字在填满句、附近、邪道等中可见。如"来!你学习经或偈或阿毗达摩"和"在经中使作空间"等中"anta"字用于填满句,在"进入村边、村边住处"等中用于附近,"欲乐行是一边,有是一边"等中用于邪道。
"kappa"字用于大劫、遍满、烦恼欲、寻思、时间、假名、相似性等,所以说"用于多种义"。如此在"诸比丘,有四个不可数的劫"等中用于大劫,在"整个照亮竹林"等中用于遍满,在"思维是欲、贪是欲、思维贪是欲"等中用于烦恼欲,在"寻、伺、思维"等中用于寻思,在"常时如此住"等中用于时间,在"如是迦叶尊者"等中用于假名,在"与似乎如老师的弟子共谈而不知"等中用于相似性。所说"这个"是指大义释。"依爱见"即依作为见的所依、俱生、欢喜的爱,和以常等行相执著的邪执的方式。因为这里意指关于前述法的计划,所以"pubba"字表示过去时,"anta"字因为没有离开色等蕴的计划事而表示部分,所以说"过去蕴部分"。"计划"即说在那个前际完成爱着和执著的证成。"住"即不舍那个见。"关于"即以之为所缘。因为前际是那个见的境界。因为由于境界性它是那个(见)的来处和所缘缘,所以说"来、缘"。
"施设语"即假名语。如奴隶等中的Sirivaddhaka等词,只取为言说而转起为施设假名。或者"adhi"字在上义,"说"为语,上面的语为"施设语",即在所依色等之上施设的所依假名的意思,所以应当看作是表示假名的语的意思。因为这所说"我、世间"只是假名,不像色受等是胜义。或者因为过分运转而说见为过分运转。因为见在自性法中增加地虚构常等、自性等实体等、命等、身等不实义而转起。
30.
"宣说"即

3.27, 29) abhinivisitvā vadanti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā vivadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānakālavacanaṃ. Diṭṭhi eva diṭṭhigataṃ ‘‘muttagataṃ, (ma. ni. 2.119; a. ni. 9.11) saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhippakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakāra-sadde samānatthe icchanti. Ekekasmiñca ‘‘attā’’ti, ‘‘loko’’ti ca gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha ‘‘rūpādīsu aññataraṃ attā ca loko cāti gahetvā’’ti. Amaraṃ niccaṃ dhuvanti sassatavevacanāni. Maraṇābhāvena vā amaraṃ, uppādābhāvena sabbathāpi atthitāya niccaṃ, thiraṭṭhena vikārābhāvena dhuvaṃ. ‘‘Yathāhā’’tiādinā yathāvuttamatthaṃ niddesapaṭisambhidāpāḷīhi vibhāveti. Ayañca attho ‘‘rūpaṃ attato samanupassati, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatī’’ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto. ‘‘Rūpavantaṃ attāna’’ntiādikāya pana pañcadasavidhāya sakkāyadiṭṭhiyā vasena cattāro cattāro khandhe ‘‘attā’’ti gahetvā tadaññaṃ ‘‘loko’’ti paññapentīti ayampi attho labbhati. Tathā ekaṃ khandhaṃ ’’attā’’ti gahetvā tadaññe attano upabhogabhūto lokoti, sasantatipatite vā khandhe ‘‘attā’’ti gahetvā tadaññe ‘‘loko’’ti paññapentīti evampettha attho daṭṭhabbo. Etthāha – sassato vādo etesanti kasmā vuttaṃ, nanu tesaṃ attā loko ca sassatoti adhippeto, na vādo ti? Saccametaṃ, sassatasahacaritatāya pana ‘‘vādo sassato’’ti vuttaṃ yathā ‘‘kuntā pacarantī’’ti. Sassato iti vādo etesanti vā iti-saddalopo daṭṭhabbo. Atha vā sassataṃ vadanti ‘‘idameva sacca’’nti abhinivissa voharantīti sassatavādā, sassatadiṭṭhinoti evampettha attho daṭṭhabbo.



我来 译这段巴利文：
3..
执著后说"这是法、这不是法"等而争论。用现在时语来显示至今宣说行为也未断绝。见即见趣,如"尿趣、行趣"等。或者因为无可趣处而只是见的趣向,意思是只是见的执取。或者见趣是见的类型。因为世间认为带有方式的趣和类型词是同义。在每一个"我"和"世间"的执取差别上有施设,所以说"在色等中执取某一个为我和世间"。不死、常、坚为常的同义词。或者以无死为不死,以无生而一切方式存在为常,以坚固无变异义为坚。以"如说"等以义释和无碍解道经文显示如上所说的义。这个义是依"观色为我,观受想行识为我"这五种有身见方式说的。但依"有色我"等十五种有身见方式,执取四个四个蕴为"我",施设其他为"世间",这个义也可得。同样执取一个蕴为"我",其他为我的受用的世间,或者执取落在自相续的蕴为"我",施设其他为"世间",这里的义也应当这样看。这里问:为什么说"常见是他们的"?难道不是他们意指我和世间是常,而不是见吗?这是真的,但因为与常相应而说"见是常",如说"矛游行"。或者应当看作省略"iti"字,即"常如是见是他们的"。或者说常,以"这才是真实"而执著说话为常见者、常见者,这里的义也应当这样看。

31.Ātāpanaṃ kilesānaṃ vibādhanaṃ pahānaṃ. Padahanaṃ kosajjapakkhe patituṃ adatvā cittassa ussahanaṃ. Anuyogo yathā samādhi visesabhāgiyataṃ pāpuṇāti, evaṃ vīriyassa bahulīkaraṇaṃ. Idha upacārappanācittaparidamanavīriyānaṃ adhippetattā āha ‘‘tippabhedaṃ vīriya’’nti . Nappamajjati etenāti appamādo, asammoso. Sammā upāyena manasi karoti kammaṭṭhānaṃ etenāti sammāmanasikāro ñāṇanti āha ‘‘vīriyañca satiñca ñāṇañcā’’ti. Etthāti ‘‘ātappa…pe… manasikāraṃ anvāyā’’ti imasmiṃ pāṭhe. Sīlavisuddhiyā saddhiṃ catunnaṃ rūpāvacarajjhānānaṃ adhigamanapaṭipadā vattabbā, sā pana visuddhimagge vitthārato vuttāti āha ‘‘saṅkhepattho’’ti. ‘‘Tathārūpa’’nti cuddasavidhehi cittadamanehi rūpāvacaracatutthajjhānassa damitataṃ vadati.

Samādhānādiaṭṭhaṅgasamannāgatarūpāvacaracatutthajjhānassa yogino samādhivijambhanabhūtā lokiyābhiññā jhānānubhāvo. ‘‘Jhānādīna’’nti idaṃ jhānalābhissa visesena jhānadhammā āpāthaṃ āgacchanti, taṃmukhena sesadhammāti imamatthaṃ sandhāya vuttaṃ. Janakabhāvaṃ paṭikkhipati. Sati hi janakabhāve rūpādidhammānaṃ viya sukhādidhammānaṃ viya, ca paccayāyattavuttitāya uppādavantatā viññāyati, uppāde ca sati avassambhāvī nirodhoti anavakāsāva niccatā siyāti. Kūṭaṭṭha-saddo vā loke accantanicce niruḷho daṭṭhabbo. ‘‘Esikaṭṭhāyiṭṭhito’’ti etena yathā esikā vātappahārādīhi na calati, evaṃ na kenaci vikāraṃ āpajjatīti vikārābhāvamāha, ‘‘kūṭaṭṭho’’ti iminā pana aniccatābhāvaṃ. Vikāropi vināsoyevāti āha, ‘‘ubhayenapi lokassa vināsābhāvaṃ dīpetī’’ti. ‘‘Vijjamānamevā’’ti etena kāraṇe phalassa atthibhāvadassanena abhibyattivādaṃ dīpeti. Nikkhamatīti ca abhibyattiṃ gacchatīti attho. Kathaṃ pana vijjamānoyeva pubbe anabhibyatto abhibyattiṃ gacchatīti? Yathā andhakārena paṭicchanno ghaṭo ālokena abhibyattiṃ gacchati.

Idamettha vicāretabbaṃ – kiṃ karonto āloko ghaṭaṃ pakāsetīti vuccati, yadi ghaṭavisayaṃ buddhiṃ karonto, buddhiyā anuppannāya uppattidīpanato abhibyattivādo hāyati. Atha ghaṭabuddhiyā āvaraṇabhūtaṃ andhakāraṃ vidhamanto, evampi abhibyattivādo hāyatiyeva. Sati hi ghaṭabuddhiyā andhakāro kathaṃ tassā āvaraṇaṃ hotīti, yathā ghaṭassa abhibyatti na yujjati, evaṃ attanopi. Tatthāpi hi yadi indriyavisayādisannipātena anuppannāya buddhiyā uppatti, uppattivacaneneva abhibyattivādo hāyati, tathā sassatavādo. Atha buddhippavattiyā āvaraṇabhūtassa andhakāraṭṭhāniyassa mohassa vidhamanena. Sati buddhiyā kathaṃ moho āvaraṇanti, kiñci bhedasambhavato. Na hi abhibyañjanakānaṃ candasūriyamaṇipadīpādīnaṃ bhedena abhibyañjitabbānaṃ ghaṭādīnaṃ bhedo hoti, hoti ca visayabhedena buddhibhedoti bhiyyopi abhibyatti na yujjatiyeva, na cettha vuttikappanā yuttā vuttiyā vuttimato ca anaññathānujānanatoti . Teca sattā sandhāvantīti ye idha manussabhāvena avaṭṭhitā, teyeva devabhāvādiupagamanena ito aññattha gacchanti, aññathā katassa kammassa vināso, akatassa ca abbhāgamo āpajjeyyāti adhippāyo.


我来翻译这段巴利文：
31.
热诚是烦恼的妨碍、断除。精进是不让心落入懈怠分而奋发。随习是如定到达殊胜分,如是多作精进。因为这里意指近行、安止心调御的精进,所以说"三种精进"。以此不放逸为不放逸,不迷妄。以此以正确方法作意业处为正作意、智,所以说"精进、念和智"。"这里"即在"随热诚...作意"这段经文中。应当说与戒清净一起证得四色界禅的道路,但那个在清净道论中已详细说了,所以说"略义"。"如是"说以十四种调心而调御的色界第四禅。
具足定等八支的色界第四禅瑜伽者的定之显现的世间神通是禅的威力。"禅等"是说对于得禅者特别是禅法现前,以它为头的其他法,说这个义。否定能生性。因为如果有能生性,则如色等法、如乐等法,依赖缘而转起则了知有生,有生则必有灭,所以常性完全无机会。或者应当看见"不动"字在世间中确定为极常。以"如因陀罗柱而住"说明如因陀罗柱不被风吹等动摇,如是不被任何变异所得,即说无变异,"不动"则说无无常性。变异也即是坏灭,所以说"以两者显示世间无坏灭"。以"只有存在"显示因中果的有性而说显现论。"出"即趣向显现的意思。但是如何本来存在而先前未显现者趣向显现?如被黑暗遮蔽的瓶被光明显现。
这里应当考察 - 光明作什么而说显示瓶?如果是作瓶的对象的认识,因为显示未生的认识的生起而坏失显现论。如果是破除作为瓶的认识的障碍的黑暗,这样也同样坏失显现论。因为如果有瓶的认识,黑暗如何是它的障碍?如瓶的显现不合理,我的也如是。因为在那里也,如果是根境等和合而未生的认识生起,以生起语即坏失显现论,如是常见。如果是以破除如黑暗处的痴而为认识转起的障碍。如果有认识,痴如何为障碍?因为有某种差别生起。因为显现者月日宝珠灯等的差别不成为所显现的瓶等的差别,而有境的差别则成为认识的差别,所以显现更不合理,这里设想转起也不合理,因为转起与有转起者不许异故。"那些众生流转"即在这里以人的状态住立者,即他们以趣向天等状态而从这里去到其他处,否则已作业的灭失和未作的来临之意。


Aparāparanti aparasmā bhavā aparaṃ bhavaṃ. Evaṃ saṅkhyaṃ gacchantīti attano niccasabhāvattā na cutūpapattiyo, sabbabyāpitāya nāpi sandhāvanasaṃsaraṇāni, dhammānaṃyeva pana pavattivisesena evaṃ saṅkhyaṃ gacchanti, evaṃ voharīyantīti adhippāyo. Etena avaṭṭhitasabhāvassa attano, dhammino ca dhammamattaṃ uppajjati ceva vinassati cāti imaṃ vipariṇāmavādaṃ dasseti. Yaṃ panettha vattabbaṃ, taṃ parato vakkhāma. Attano vādaṃ bhindatīti sandhāvanādivacanasiddhāya aniccatāya pubbe paṭiññātaṃ sassatavādaṃ bhindati, viddhaṃsetīti attho. Sassatisamanti vā etassa sassataṃ thāvaraṃ niccakālanti attho daṭṭhabbo.

Hetuṃ dassentoti yesaṃ ‘‘sassato’’ti attānañca lokañca paññapeti ayaṃ diṭṭhigatiko, tesaṃ hetuṃ dassentoti attho. Na hi attano diṭṭhiyā paccakkhakatamatthaṃ attanoyeva sādheti, attano pana paccakkhakatena atthena attano appaccakkhabhūtampi atthaṃ sādheti. Attanā hi yathānicchitaṃ parehi viññāpeti, na anicchitaṃ. ‘‘Hetuṃ dassento’’ti ettha idaṃ hetudassanaṃ – etesu anekesu jātisatasahassesu ekovāyaṃ me attā, loko ca anussaraṇasabbhāvato. Yo hi yamatthaṃ anubhavati, so eva taṃ anussarati, na añño. Na hi aññena anubhūtamatthaṃ añño anussarituṃ sakkoti yathā taṃ buddharakkhitena anubhūtaṃ dhammarakkhito. Yathā cetāsu, evaṃ ito purimatarāsupi jātīsūti. Kasmā sassato me attā ca loko ca. Yathā ca me, evaṃ aññesampi sattānaṃ sassato attā ca loko cāti? Sassatavasena diṭṭhigahanaṃ pakkhando diṭṭhigatiko parepi tattha patiṭṭhapeti, pāḷiyaṃ pana ‘‘anekavihitāni adhivuttipadāni abhivadanti. So evaṃ āhā’’ti ca vacanato parānumānavasena idha hetudassanaṃ adhippetanti viññāyati. Kāraṇanti tividhaṃ kāraṇaṃ sampāpakaṃ nibbattakaṃ ñāpakanti. Tattha ariyamaggo nibbānassa sampāpakaṃ kāraṇaṃ, bījaṃ aṅkurassa nibbattakaṃ kāraṇaṃ, paccayuppannatādayo aniccatādīnaṃ ñāpakaṃ kāraṇaṃ, idhāpi ñāpakakāraṇameva adhippetaṃ. Ñāpako hi ñāpetabbatthavisayassa ñāṇassa hetubhāvato kāraṇanti. Tadāyattavuttitāya taṃ ñāṇaṃ tiṭṭhati tatthāti ‘‘ṭhāna’’nti, vasati tattha pavattatīti ‘‘vatthū’’ti ca vuccati. Tathā hi bhagavatā vatthu-saddena uddisitvāpi ṭhānasaddena niddiṭṭhanti.

32-33. Dutiyatatiyavādānaṃ paṭhamavādato natthi viseso ṭhapetvā kālavisesanti āha ‘‘upari vādadvayepi eseva nayo’’ti. Yadi evaṃ kasmā sassatavādo catudhā vibhatto, nanu adhiccasamuppannikavādo viya duvidheneva vibhajitabbo siyāti āha ‘‘mandapañño hi titthiyo’’tiādi.



我来翻译这段巴利文：
"后后"即从一有到另一有。"如是计数"意思是因为自己常住性所以不是死生,因为遍一切所以也不是流转轮回,而只是法的转起差别如是计数,如是说话。由此显示这个变异论:常住性的我、法者的只是法生起和灭去。这里应当说的,我们后面会说。"破坏自己的论"意思是以流转等语成立无常性而破坏先前承认的常见,即粉碎。或者"与常同"应当看作是它的常、坚固、永恒的意思。
"显示因"意思是这见趣者以"常"施设我和世间,显示它们的因。因为不是只以自己见的现证义证明自己,而是以自己现证的义证明自己非现证的义。因为他使他人了知自己所欲,非不欲。这里"显示因"是这个因的显示:在这许多十万生中只是这一个我和世间,因为有忆念。因为谁经历什么义,他就忆念它,不是其他。因为他人不能忆念他人经历的义,如 Dhammarakkita 不能忆念 Buddharakkita 经历的。如在这些,如是在比这更前的生中。为什么我的我和世间是常?如我的,他人的众生的我和世间也是常?堕入常的见丛的见趣者也使他人住立于此,但在经文中因为说"宣说种种胜解语。他如是说",所以了知这里意指依他推论的因显示。"原因"是三种原因:达到、产生、了知。其中圣道是涅槃的达到原因,种子是芽的产生原因,缘生性等是无常性等的了知原因,这里也只意指了知原因。因为了知者是了知所应了知义境的智的因而为原因。因为依它而转起,所以那个智住立于此说为"处",转起于此说为"事"。因为如是世尊以事字指示后以处字说明。
32-33.
第二第三见与第一见除了时间差别外没有差别,所以说"在上面两种见也是这个方法"。如果这样,为什么常见分为四种,难道不应该像偶生论那样只分为两种吗?所以说"因为外道愚钝"等。

34.Takkayatīti ūhayati, sassatādiākārena tasmiṃ tasmiṃ ārammaṇe cittaṃ abhiniropetīti attho. Takkoti ākoṭanalakkhaṇo vinicchayalakkhaṇo vā diṭṭhiṭṭhānabhūto vitakko. Vīmaṃsā nāma vicāraṇā, sā panettha atthato paññāpatirūpako lobhasahagatacittuppādo, micchābhiniveso vā ayonisomanasikāro, pubbabhāge vā diṭṭhivipphanditanti daṭṭhabbā. Tenevāha ‘‘tulanā ruccanā khamanā’’ti. Pariyāhananaṃ vitakkassa ārammaṇaūhanaṃ evāti āha ‘‘tena tena pakārena takketvā’’ti. Anuvicaritanti vīmaṃsāya anupavattitaṃ, vīmaṃsānugatena vā vicārena anumajjitaṃ. Paṭi paṭi bhātīti paṭibhānaṃ, yathāsamihitākāravisesavibhāvako cittuppādo. Paṭibhānato jātaṃ paṭibhānaṃ, sayaṃ attano paṭibhānaṃ sayaṃ paṭibhānaṃ. Tenevāha ‘‘attano paṭibhānamattasañjāta’’nti. Matta-saddena visesādhigamādayo nivatteti.

‘‘Anāgatepievaṃ bhavissatī’’ti idaṃ na idhādhippetatakkīvaseneva vuttaṃ, lābhītakkino evampi sambhavatīti sambhavadassanavasena vuttanti daṭṭhabbaṃ. Yaṃ kiñci attanā paṭiladdhaṃ rūpādi sukhādi ca idha labbhatīti lābho, na jhānādiviseso. ‘‘Evaṃ sati idaṃ hotī’’ti aniccesu bhāvesu añño karoti, añño paṭisaṃvedetīti āpajjati, tathā ca sati katassa vināso, akatassa ca abbhāgamo siyā. Niccesu pana bhāvesu yo karoti, so paṭisaṃvedetīti na doso āpajjatīti takkikassa yuttigavesanākāraṃ dasseti.

Takkamattenevāti āgamādhigamādīnaṃ anussavādīnañca abhāvā suddhatakkeneva. Nanu ca visesalābhinopi sassatavādino attano visesādhigamahetu anekesu jātisatasahassesu dasasu saṃvaṭṭavivaṭṭesu cattālīsāya saṃvaṭṭavivaṭṭesu yathānubhūtaṃ attano santānaṃ tappaṭibaddhañca ‘‘attā, loko’’ti ca anussaritvā tato purimapurimatarāsupi jātīsu tathābhūtassa atthitānuvitakkanamukhena sabbesampi sattānaṃ tathābhāvānuvitakkanavaseneva sassatābhinivesino jātā, evañca sati sabbopi sassatavādī anussutijātissaratakkikā viya attano upaladdhavatthunibandhanena takkanena pavattavādattā takkīpakkheyeva tiṭṭheyya, avassañca vuttappakāraṃ takkanamicchitabbaṃ , aññathā visesalābhī sassatavādī ekaccasassatikapakkhaṃ, adhiccasamuppannikapakkhaṃ vā bhajeyyāti ? Na kho panetaṃ evaṃ daṭṭhabbaṃ, yasmā visesalābhīnaṃ khandhasantānassa dīghadīghataradīghatamakālānussaraṇaṃ sassataggāhassa asādhāraṇakāraṇaṃ. Tathā hi ‘‘anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahametaṃ jānāmī’’ti anussaraṇameva padhānakāraṇabhāvena dassitaṃ. Yaṃ pana tassa ‘‘imināmahametaṃ jānāmī’’ti pavattaṃ takkanaṃ, na taṃ idha padhānaṃ anussaraṇaṃ pati tassa appadhānabhūtattā. Yadi evaṃ anussavādīnampi padhānabhāvo āpajjatīti ce? Na, tesaṃ sacchikiriyāya abhāvena takkapadhānattā, padhānakāraṇena ca niddeso niruḷho sāsane loke ca yathā ‘‘cakkhuviññāṇaṃ, yavaṅkuro’’ti ca.


我来 译这段巴利文：
34.
"推度"即寻求,意思是以常等行相在那个那个所缘上安立心。"推度"即以敲击为相或以决定为相的成为见处的寻。"思察"即审查,但这里从义理来说是慧的相似的贪俱心生,或者是邪执著的不如理作意,或者是前分的见动摇,应当如是看。所以说"衡量、喜好、忍受"。周遍寻求即是寻的所缘寻求,所以说"以那个那个方式推度"。"思维"即以思察而转起,或者以思察随行的伺而推敲。一再显现为察知,即显示如所希求的行相差别的心生。从察知而生为察知,自己的察知为自己察知。所以说"只从自己察知生起"。以"只"字排除殊胜证得等。
"在未来也将如是"这不是只依这里意指的推度者而说,应当看作是依显示得定推度者也有如此可能而说。这里"得"是任何自己所得的色等乐等,不是禅等殊胜。"如是则有此"显示推度者寻求理由的行相:在无常的有中他作他受,则成为已作的灭失和未作的来临。但在常的有中谁作谁受则不成过失。
"只以推度"即因为没有传承证得等和传闻等而只以纯推度。难道得殊胜的常见论者不是因为自己殊胜证得而忆念在许多十万生中、在十个成坏劫中、在四十个成坏劫中如所经历的自相续及其所系的"我、世界",由此推度前前生中也如是存在,由此推度一切众生也如是而成为执著常的,如是则一切常见论者都像传闻忆生推度者一样因为依自己所得事物的推度而转起见解而住于推度分中,必须要有所说方式的推度,否则得殊胜的常见论者应该属于一分常论或偶生论分中吗?这不应当如是看,因为对于得殊胜者忆念蕴相续的长长更长最长时间是常执的不共因。因为如是显示"我忆念种种宿住。我依此知此"中只以忆念为主要因。但他的"我依此知此"的推度,这里不是主要,因为它对忆念是非主要。如果这样传闻等也成为主要?不是,因为它们没有现证而以推度为主要,以主要因而说明在教和世间中确定,如"眼识、麦芽"。


Atha vā visesādhigamanibandhanarahitassa takkanassa visuṃ sassataggāhe kāraṇabhāvadassanatthaṃ visesādhigamo visuṃ sassataggāhakāraṇaṃ vattabbo , so ca mandamajjhatikkhapaññāvasena tividhoti bhagavatā sabbatakkino takkībhāvasāmaññena ekajjhaṃ gahetvā catudhā vavatthāpito sassatavādo. Yadipi anussavādivasena takkikānaṃ viya mandapaññādīnampi hīnādivasena anekabhedasabbhāvato visesalābhīnampi bahudhā bhedo sambhavati, sabbe pana visesalābhino mandapaññādivasena tayo rāsī katvā tattha ukkaṭṭhavasena anekajātisatasahassadasasaṃvaṭṭavivaṭṭacattārīsasaṃvaṭṭavivaṭṭānussaraṇena ayaṃ vibhāgo vutto. Tīsupi rāsīsu ye hīnamajjhapaññā, te vuttaparicchedato ūnakameva anussaranti. Ye pana tattha ukkaṭṭhapaññā, te vuttaparicchedaṃ atikkamitvā nānussarantīti evaṃ panāyaṃ desanā. Tasmā aññatarabhedasaṅgahavaseneva bhagavatā cattāriṭṭhānāni vibhattānīti vavatthitā sassatavādīnaṃ catubbidhatā. Na hi idha sāvasesaṃ dhammaṃ deseti dhammarājā.

35.‘‘Aññatarenā’’ti etassa atthaṃ dassetuṃ ‘‘ekenā’’ti vuttaṃ. Vā-saddassa pana aniyamatthataṃ dassetuṃ ‘‘dvīhi vā tīhi vā’’ti vuttaṃ. Tena catūsu ṭhānesu yathārahaṃ ekaccaṃ ekaccassa paññāpane sahakārīkāraṇanti dasseti. Kiṃ panetāni vatthūni abhinivesassa hetu, udāhu patiṭṭhāpanassa. Kiñcettha yadi tāva abhinivesassa, kasmā anussaraṇatakkanāniyeva gahitāni, na saññāvipallāsādayo. Tathāhi viparītasaññā ayonisomanasikāraasappurisūpanissayaasaddhammassavanādīni micchādiṭṭhiyā pavattanaṭṭhānāni. Atha patiṭṭhāpanassa adhigamayuttiyo viya āgamopi vatthubhāvena vattabbo, ubhayatthāpi ‘‘natthi ito bahiddhā’’ti vacanaṃ na yujjatīti? Na. Kasmā? Abhinivesapakkhe tāva ayaṃ diṭṭhigatiko asappurisūpanissayaasaddhammassavanehi ayoniso ummujjitvā vipallāsasañño rūpādidhammānaṃ khaṇe khaṇe bhijjanasabhāvassa anavabodhato dhammayuttiṃ atidhāvanto ekattanayaṃ micchā gahetvā yathāvuttānussaraṇatakkehi khandhesu ‘‘sassato attā ca loko cā’’ti (dī. ni. 1.31) abhinivesaṃ janesi. Iti āsannakāraṇattā, padhānakāraṇattā, taggahaṇeneva ca itaresampi gahitattā anussaraṇatakkanāniyeva idha gahitāni. Patiṭṭhāpanapakkhe pana āgamopi yuttipakkheyeva ṭhito visesato bāhirakānaṃ takkagāhibhāvatoti anussaraṇatakkanāniyeva diṭṭhiyā vatthubhāvena gahitāni. Kiñca bhiyyo duvidhaṃ lakkhaṇaṃ paramatthadhammānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañcāti. Tattha sabhāvalakkhaṇāvabodho paccakkhañāṇaṃ, sāmaññalakkhaṇāvabodho anumānañāṇaṃ, āgamo ca sutamayāya paññāya sādhanato anumānañāṇameva āvahati, sutānaṃ pana dhammānaṃ ākāraparivitakkanena nijjhānakkhantiyaṃ ṭhito cintāmayaṃ paññaṃ nibbattetvā anukkamena bhāvanāya paccakkhañāṇaṃ adhigacchatīti evaṃ āgamopi takkavisayaṃ nātikkamatīti taggahaṇena gahitovāti veditabbo. So aṭṭhakathāyaṃ anussutitakkaggahaṇena vibhāvitoti yuttaṃ evidaṃ ‘‘natthi ito bahiddhā’’ti. ‘‘Anekavihitāni adhivuttipadāni abhivadanti, sassataṃ attānañca lokañca paññapentī’’ti (dī. ni. 1.30) ca vacanato patiṭṭhāpanavatthūni idhādhippetānīti daṭṭhabbaṃ.



我来翻译这段巴利文：
或者为了显示没有殊胜证得依据的推度为别的常执的因,应当说殊胜证得为别的常执因,它依钝中利慧而有三种,所以世尊以一切推度者的推度性共相而一起摄取,建立常见为四种。虽然依传闻等方式,如推度者一样,钝慧等者也依劣等有多种差别,得殊胜者也有多种差别,但一切得殊胜者依钝慧等方式作三堆,其中依殊胜方式以忆念许多十万生、十个成坏劫、四十个成坏劫而说这个分类。在三堆中劣中慧者,只能忆念少于所说限量。其中利慧者,不能超过所说限量而忆念,如是这个教说。所以世尊依摄取某一差别而分别四处,如是确定常见论者的四种性。因为这里法王不说有余之法。
35.
为了显示"某一"的义而说"一个"。为了显示"或"字的不定义而说"或二或三"。由此显示在四处中,随宜在施设某一某一时为俱作因。但这些事是执著的因,还是确立的(因)?又这里如果首先是执著的,为什么只取忆念和推度,不取想颠倒等?如是颠倒想、不如理作意、亲近不善人、听闻不正法等是邪见的转起处。如果是确立的,则传承如证得理由一样应当说为事,两处都说"除此之外没有"不合理?不是。为什么?首先在执著分中这个见趣者由亲近不善人、听闻不正法而不如理浮现,有颠倒想,因为不了知色等法在刹那刹那坏灭性而超越法理,错误把握一性方式,以所说的忆念推度而在诸蕴中生起"我和世界是常"的执著。如是因为是近因,是主要因,以取它而其他也已取,所以这里只取忆念推度。但在确立分中传承也住于理由分中,特别是外道们以推度为性,所以只取忆念推度为见的事。又胜义法有两种相:自相和共相。其中了知自相是现量智,了知共相是比量智,传承因为成就闻所成慧而只带来比量智,但对所闻诸法行相思维而住于审察忍,生起思所成慧,渐次由修而证得现量智,如是传承也不超过推度境而应当了知以取它而已取。它在义释中以取传闻推度而显示,所以这个"除此之外没有"是合理的。因为说"宣说种种胜解语,施设我和世界是常"而应当看见这里意指确立事。

36.Diṭṭhiyeva diṭṭhiṭṭhānaṃ paramavajjatāya anekavihitānaṃ anatthānaṃ hetubhāvato. Yathāha ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti (a. ni. 1.310) ‘‘yathāhā’’tiādinā paṭisambhidāpāḷiyā (paṭi. ma. 1.124) diṭṭhiyā ṭhānavibhāgaṃ dasseti. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena ‘‘rūpaṃ attato samanupassatī’’tiādi (saṃ. ni. 3.81, 345) vacanato. Avijjāpi diṭṭhiṭṭhānaṃ upanissayādibhāvena pavattanato. Yathāha ‘‘assutavā bhikkhave puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (ma. ni. 1.2; paṭi. ma. 1.130). Phassopi diṭṭhiṭṭhānaṃ. Yathā cāha ‘‘tadapi phassapaccayā, (dī. ni. 1.118 ādayo) phussa phussa paṭisaṃvedentī’’ti (dī. ni. 1.144) ca . Saññāpi diṭṭhiṭṭhānaṃ. Vuttañcetaṃ ‘‘saññānidānā hi papañcasaṅkhā, (su. ni. 880; mahāni. 109) pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892) ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Tenāha bhagavā ‘‘tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjatī’’tiādi (ma. ni. 

我来 译这段巴利文：
36.
见本身即是见处,因为是极恶而为种种不利的因。如说"诸比丘,我说邪见是最极重罪"。以"如说"等以无碍解道经文显示见的处分。其中诸蕴也是见处,因为所缘性,如说"观色为我"等。无明也是见处,因为以所依等性而转起。如说"诸比丘,未闻凡夫不见圣者、不知圣法"等。触也是见处。如说"那也以触为缘"和"触触而感受"。想也是见处。这也说了"因为妄想以想为因"和"想地"等。寻也是见处。这也说了"在诸见中构想寻,说二法为真和妄"和"成为推度者、思察者"等。不如理作意也是见处。所以世尊说"他如是不如理作意时,六见中的某一见生起。'我有我'等见以真实、确定而生起"等。

1.19). Samuṭṭhāti etenāti samuṭṭhānaṃ samuṭṭhānabhāvo samuṭṭhānaṭṭho. Pavattitāti parasantānesu uppāditā. Pariniṭṭhāpitāti abhinivesassa pariyosānaṃ matthakaṃ pāpitāti attho. ‘‘Ārammaṇavasenā’’ti aṭṭhasu diṭṭhiṭṭhānesu khandhe sandhāyāha. Pavattanavasenāti avijjādayo. Āsevanavasenāti pāpamittaparatoghosādīnampi sevanaṃ labbhatiyeva. Atha vā evaṃgatikāti evaṃgamanā, evaṃniṭṭhāti attho. Idaṃ vuttaṃ hoti – ime diṭṭhisaṅkhātā diṭṭhiṭṭhānā evaṃ paramatthato asantaṃ attānaṃ sassatabhāvañcassa ajjhāropetvā gahitā, parāmaṭṭhā ca bālalapanā yāva paṇḍitā na samanuyuñjanti, tāva gacchanti pavattanti. Paṇḍitehi samanuyuñjiyamānā pana anavaṭṭhitavatthukā avimaddakkhamā sūriyuggamane ussāvabindū viya khajjopanakā viya ca bhijjanti vinassanti cāti.

Tatthāyaṃ anuyuñjane saṅkhepakathā – yadi hi parena parikappito attā loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca paṭipattiatthaṃ upadeso eva nippayojano siyā sassatavādino, kathaṃ vā so upadeso pavattīyati vikārābhāvato, evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati. Tathā sukhassa dukkhassa anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato, jātiādīnañca asambhavato kuto vimokkho, atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ, te vā panassa dhammā avatthābhūtā aññe vā siyuṃ anaññe vā. Yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yāhi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ, tasmā tadavattho eva yathāvuttadoso. Kiñca dhammakappanāpi niratthikā siyā, athānaññe uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasabbhāvato kuto niccatāvakāso, tāsampi vā attano viya niccatāti bandhavimokkhānaṃ asambhavo evāti na yujjatiyeva sassatavādo. Na cettha koci vādī dhammānaṃ sassatabhāve parisuddhaṃ yuttiṃ vattuṃ samattho, yuttirahitañca vacanaṃ na paṇḍitānaṃ cittaṃ ārādhetīti. Tena vuttaṃ ‘‘yāva paṇḍitā na samanuyuñjanti, tāva gacchanti pavattantī’’ti. Kammavasena abhimukho sampareti etthāti abhisamparāyo, paroloko.


我来翻译这段巴利文：
由此升起为生起,生起性为生起义。"转起"即在他相续中生起。"究竟"意思是执著达到顶点。"依所缘"是说在八见处中关于诸蕴。"依转起"即无明等。"依习"也得到亲近恶友、从他闻等的习。或者"如是趣向"为如是行,意思是如是究竟。这说的是:这些名为见的见处如是执取胜义上不存在的我及其常性而被执取,而愚者的戏论只要智者不审察,就会继续运行。但被智者审察时,因为没有确立的事物而不能抵抗,如日出时的露珠、如萤火虫一样破灭消失。
其中这是审察的略说:如果他人所构想的我或世界是常,因为它无变异而不舍前色,因为不能作任何殊胜增益,为了从不利转离,为了行利而教导对常见论者就完全无用,或者那个教导如何转起因为没有变异,如是如自在虚空一样不可能有布施等行和伤害等行。如是对常见论者感受乐苦的系缚也不合理,因为没有业缚,因为不可能有生等,从哪里有解脱?但如果说只是法生起和灭去,依此而有这个行等言说,这样也不能设想只是常住不舍前色的我的法,或者那些是它的状态或者是其他或者非其他。如果是其他,即使它们生起也没有什么殊胜,因为希求以它们而作、感受、死、生,所以就有如前所说的过失。又法的构想也成为无义。如果非其他,因为与有生灭的状态非异的我如它们一样有生灭性,从哪里有常性的机会,或者它们如我一样常住,如是就完全不可能有缚和解脱,所以常见完全不合理。这里任何论者都不能说诸法常性的清净理由,无理由的言说不能取悦智者的心。所以说"只要智者不审察,就会继续运行"。依业而面向前往此为面向前往,即后世。


‘‘Sabbaññutaññāṇañcā’’ti idaṃ idha sabbaññutaññāṇassa vibhajiyamānattā vuttaṃ, tasmiṃ vā vutte tadadhiṭṭhānato āsavakkhayañāṇaṃ, tadavinābhāvato sabbampi vā bhagavato dasabalādiñāṇaṃ gahitameva hotīti katvā. Pajānantopīti pi-saddo sambhāvane, tena ‘‘tañcā’’ti ettha vuttaṃ ca-saddatthamāha. Idaṃ vuttaṃ hoti – taṃ diṭṭhigatato uttaritaraṃ sārabhūtaṃ sīlādiguṇavisesampi tathāgato nābhinivisati, ko pana vādo vaṭṭāmiseti. ‘‘Aha’’nti diṭṭhivasena vā taṃ parāmasanākāramāha. Pajānāmīti ettha iti-saddo pakārattho, tena ‘‘mama’’nti taṇhāvasena parāmasanākāraṃ dasseti. Dhammasabhāvaṃ atikkamitvā parato āmasanaṃ parāmāso. Na hi taṃ atthi, khandhesu yaṃ ‘‘aha’’nti vā, ‘‘mama’’nti vā gahetabbaṃ siyā. Yo pana parāmāso taṇhādayova, te ca bhagavato bodhimūleyeva pahīnāti āha ‘‘parāmāsakilesāna’’ntiādi. Aparāmāsatoti vā nibbutivedanassa hetuvacanaṃ, ‘‘viditā’’ti idaṃ padaṃ apekkhitvā kattari sāmivacanaṃ, aparāmasanahetu parāmāsarahitāya paṭipattiyā tathāgatena sayameva asaṅkhatadhātu adhigatāti evaṃ vā ettha attho daṭṭhabbo.

‘‘Yāsu vedanāsū’’tiādinā bhagavato desanāvilāsaṃ dasseti. Tathā hi khandhāyatanādivasena anekavidhāsu catusaccadesanāsu sambhavantīsupi ayaṃ tathāgatānaṃ desanāsu paṭipatti, yaṃ diṭṭhigatikā micchāpaṭipattiyā diṭṭhigahanaṃ pakkhandāti dassanatthaṃ vedanāyeva pariññāya bhūmidassanatthaṃ uddhaṭā. Kammaṭṭhānanti catusaccakammaṭṭhānaṃ. Yathābhūtaṃ viditvāti vipassanāpaññāya vedanāya samudayādīni ārammaṇapaṭivedhavasena maggapaññāya asammohapaṭivedhavasena jānitvā, paṭivijjhitvāti attho. Paccayasamudayaṭṭhenāti ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti (ma. ni. 1.404; saṃ. ni. 

我来 译这段巴利文：
"一切知智"这是因为这里分别一切知智而说,或者说那个时以它为所依而(说)漏尽智,或者因为与它不离而摄取世尊一切十力等智而说。"虽然了知"中的"虽然"字是表可能,由此说出"和那个"中的"和"字的义。这说的是:如来不执著那个见趣之上更上胜义的戒等功德殊胜,何况轮回贪着。以见的方式说"我"即说那个执取的行相。在"了知"中"如是"字是表类,由此显示以爱的方式执取"我的"的行相。超越法性而向外执取为执取。因为在诸蕴中没有那个可以执取为"我"或"我的"。但执取即是爱等,它们在世尊菩提树下已断,所以说"执取烦恼"等。或者"从无执取"是寂灭受的因说,看着"已知"这个词而在作者上说所有格,或者这里应当看见这样的义:由于无执取因,以无执取的行道,如来自己证得无为界。
以"在那些受"等显示世尊的教说殊胜。如是虽然在蕴处等方式的种种四谛教说中可能,这是如来教说中的行道,为了显示见趣者以邪行而跳入见丛,而举出受以显示遍知的地。"业处"即四谛业处。"如实知"意思是以观慧知道受的集等,以所缘通达方式以道慧以无痴通达方式而知,即通达。"以缘集义"即"此有故彼有,此生故彼生"。

2.21; udā. 1) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ uppādena ceva maggena asamugghātena ca. Nibbattilakkhaṇanti uppādalakkhaṇaṃ, jātinti attho. Pañcannaṃ lakkhaṇānanti ettha catunnaṃ paccayānampi uppādalakkhaṇameva gahetvā vuttanti gahetabbaṃ, yasmā paccayalakkhaṇampi labbhatiyeva, tathā ceva saṃvaṇṇitaṃ. Paccayanirodhaṭṭhenāti etthāpi vuttanayānusārena attho veditabbo. Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, ‘‘assādo’’ti padaṃ pana apekkhitvā pulliṅganiddeso. Ayañhettha saṅkhepattho – purimuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya assādetabbākāro somanassassādanākāro, ayaṃ assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjatīti? Cetasikasukhassa adhippetattā nāyaṃ doso. Visesanaṃ hettha somanassaggahaṇaṃ sukhaṃ somanassanti ‘‘rukkho siṃsapā’’ti yathā.

‘‘Aniccā’’ti iminā saṅkhāradukkhatāvasena upekkhāvedanāya, sabbavedanāsuyeva vā ādīnavamāha, itarehi itaradukkhatāvasena yathākkamaṃ dukkhasukhavedanānaṃ, avisesena vā tīṇipi padāni sabbāsampi vedanānaṃ vasena yojetabbāni. Ayanti yo vedanāya hutvā abhāvaṭṭhena aniccabhāvo, udayabbayapaṭipīḷanaṭṭhena dukkhabhāvo, jarāya maraṇena cāti dvedhā vipariṇāmetabbabhāvo ca, ayaṃ vedanāya ādīnavo, yato vā ādīnaṃ paramakāruññaṃ vāti pavattatīti. Vedanāya nissaraṇanti ettha vedanāyāti nissakkavacanaṃ, yāva vedanāpaṭibaddhaṃ chandarāgaṃ na pajahati, tāvāyaṃ puriso vedanaṃ allīnoyeva hoti. Yadā pana taṃ chandarāgaṃ pajahati, tadāyaṃ puriso vedanāya nissaṭo visaṃyutto hotīti chandarāgappahānaṃ vedanāya nissaraṇaṃ vuttaṃ. Ettha ca vedanāggahaṇena vedanāya sahajātanissayārammaṇabhūtā ca rūpārūpadhammā gahitā eva hontīti pañcannampi upādānakkhandhānaṃ gahaṇaṃ daṭṭhabbaṃ. Vedanāsīsena pana desanā āgatā, tattha kāraṇaṃ vuttameva, lakkhaṇahāranayena vā ayamattho vibhāvetabbo. Tattha vedanāggahaṇena gahitā pañcupādānakkhandhā dukkhasaccaṃ, vedanānaṃ samudayaggahaṇena gahitā avijjādayo samudayasaccaṃ, atthaṅgamanissaraṇapariyāyehi nirodhasaccaṃ, ‘‘yathābhūtaṃ viditvā’’ti etena maggasaccanti evamettha cattāri saccāni veditabbāni. Kāmupādānamūlakattā sesupādānānaṃ, pahīne ca kāmupādāne upādānasesābhāvato ‘‘vigatachandarāgatāya anupādāno’’ti vuttaṃ. Anupādāvimuttoti attano maggaphalappattiṃ bhagavā dasseti. ‘‘Vedanāna’’ntiādinā hi yassā dhammadhātuyā suppaṭividdhattā imaṃ diṭṭhigataṃ sakāraṇaṃ sagatikaṃ pabhedato vibhajituṃ samattho ahosi , tassa sabbaññutaññāṇassa saddhiṃ pubbabhāgapaṭipadāya uppattibhūmiṃ dasseti dhammarājā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Ekaccasassatavādavaṇṇanā



我来 译这段巴利文：
2.21
以所说相即无明等诸缘的生起和以道不断绝。"生相"即生起相,意思是生。"五相"中这里应当理解四缘也取生起相而说,因为缘相也可得,如是也已解释。"以缘灭义"中也应当依所说方法了知义。"由于"即因为,或者是乐喜。"缘"即得到作为所缘缘等的受。"这"即乐喜的缘性,或者即是乐喜,但看着"味"字而用阳性说明。这里的略义是:缘先生起的受而生喜时,那个前受的可味取行相、喜味取行相,这是味。但如何缘受而生乐?因为意指心理乐所以没有这个过失。这里取喜为别相,乐喜如"树、娑罗树"。
以"无常"说依行苦性对舍受,或者对一切受的过患,以其他(词)依其他苦性对苦乐受,或者不分别三个词都应当对一切受结合。"这"即受的有已无义为无常性,生灭逼迫义为苦性,以老和死二种而应当变异的性质,这是受的过患,或者从此转起危难极悲。"受的出离"中"受的"是从格,只要不断受系的欲贪,这个人就贪著受。但当断那个欲贪时,这个人从受出离、解离,所以说断欲贪为受的出离。这里以取受而取受的俱生依所缘的色无色法,应当看见取五取蕴。但教说以受为首,其中原因已说,或者应当以相运方法显示这个义。其中以取受而取的五取蕴是苦谛,以取受的集而取的无明等是集谛,以灭尽出离的同义词是灭谛,以"如实知"是道谛,如是这里应当了知四谛。因为其他取以欲取为根本,而断欲取时没有余取,所以说"因离欲贪而无取"。"无取解脱"世尊显示自己证得道果。以"诸受"等法王显示因为善通达法界而能分别这个见趣及其因、趣向、差别,那个一切知智及其前分行道的生起地。
第一诵分释终。
一分常论释

38. Sattesu saṅkhāresu ca ekaccaṃ sassataṃ etassāti ekaccasassato, ekaccasassatavādo. So etesaṃ atthīti ekaccasassatikā. Te pana yasmā ekaccasassato vādo diṭṭhi etesanti ekaccasassatavādā nāma honti, tasmā tamatthaṃ dassento āha ‘‘ekaccasassatavādā’’ti. Iminā nayena ekaccaasassatikā dipadassapi attho veditabbo. Nanu ca ‘‘ekaccasassatikā’’ti vutte tadaññassa ekaccassa asassatatāsanniṭṭhānaṃ siddhameva hotīti? Saccaṃ siddhameva hoti atthato, na pana saddato. Tasmā supākaṭaṃ katvā dassetuṃ ‘‘ekaccaasassatikā’’ti vuttaṃ. Na hi idha sāvasesaṃ katvā dhammaṃ deseti dhammassāmī. Idhāti ‘‘ekaccasassatikā’’ti imasmiṃ pade. Gahitāti vuttā, tathā ceva attho dassito. Idhāti vā imissā desanāya. Tathā hi purimakā tayo vādā sattavasena, catuttho saṅkhāravasena vibhatto. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yāthāvasabhāvadassanavasena vuttaṃ, na panekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tenevāha ‘‘cittanti vā…pe… ṭhassatī’’ti. Na hi yassa bhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti, tasseva niccadhuvādibhāvo anummattakena sakkā paṭiññātuṃ. Etena ‘‘uppādavayadhuvatāyuttabhāvā siyā niccā, siyā aniccā siyā na vattabbā’’tiādinā pavattassa sattabhaṅgavādassa ayuttatā vibhāvitā hoti.

Tatthāyaṃ ayuttatāvibhāvanā – yadi ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’tiādinā vucceyya, siyā anekantavādo. Atha aññena, siyā na anekantavādo. Na cettha desantarādisambandhabhāvo yutto vattuṃ tassa sabbalokasiddhattā, vivādābhāvato . Ye pana vadanti ‘‘yathā suvaṇṇaghaṭena makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbabhāvānaṃ koci dhammo nassati, koci dhammo uppajjati, sabhāvo pana tiṭṭhatī’’ti. Te vattabbā ‘‘kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe makuṭe ca avaṭṭhitaṃ, yadi rūpādi, so saddo viya anicco. Atha rūpādi samūho, samūho nāma sammutimattaṃ. Na tassa atthitā natthitā niccatā vā labbhatī’’ti anekantavādo na siyā. Dhammānañca dhammino aññathānaññathāsu doso vuttoyeva sassatavādavicāraṇāyaṃ. Tasmā so tattha vuttanayeneva veditabbo. Apica niccāniccanavattabbarūpo attā loko ca paramatthato vijjamānatāpaṭijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi dīpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā viññātuṃ, jīvassa niccādīsu aññataraṃ rūpaṃ viyāti evaṃ sattabhaṅgassa viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbā.


我来翻译这段巴利文：
38.
一分常为其有,故为一分常,即一分常论。他们有这个,故为一分常论者。但因为他们有一分常论见,所以名为一分常论者,因此显示那个义而说"一分常论者"。依此方法也应当了知一分无常论者二词的义。难道说"一分常论者"时,其他一分无常性的确定不是已成就?确实已成就义,但不是从词。所以为了显示极明显而说"一分无常论者"。因为这里法主不说有余之法。"这里"即在"一分常论者"这个词中。"取"即说,如是也已显示义。或者"这里"即在这个教说中。如是前三论依众生,第四依行分别。"行一分常论者"这是依所取为常的诸法的如实性方式而说,不是依一分常论见方式。因为它的论点认为所执常是无为。所以说"心或"等。因为谁承认某个有是由诸缘所作,非狂者不能宣称它就是常住等性。由此显示七破论不合理,即"应当结合生灭住,或常、或无常、或不可说"等而转起。
其中这是不合理的显示:如果说"以某自性而说某法有,以那个自性而说它无"等,则成为不一定论。如果说以其他,则不成为不一定论。这里不合理说异处等关系性,因为它为一切世间成就,因为没有诤论。但有人说:"如用金瓶作冠时,瓶性灭、冠性生、金性住立,如是一切有中某法灭、某法生、自性住立。"应当对他们说:"那个住立在瓶和冠中的金是什么?如果是色等,它如声一样无常。如果是色等聚,聚只是世俗。它的有性、无性或常性都不可得。"则不成为不一定论。诸法和法者的异不异中的过失在考察常见中已说。所以应当依那里所说方法了知。又常无常不可说性的我和世界,因为承认胜义存在性,如常等的某一性,如灯等。因为不能了知灯等生灭性有常无常不可说性,如命的常等某一性,如是应当了知七破论不合理,如七破一样其他破也完全不可能。


Ettha ca ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādā sattekaccasassatikā seyyathāpi issaravādā. ‘‘Paramāṇavo niccā dhuvā, aṇukādayo aniccā’’ti evaṃ pavattavādā saṅkhārekaccasassatikā seyyathāpi kāṇādā. Nanu ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatatāsanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti, ko vā evamāha ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ. Tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato visasaṃsaṭṭho viya sappimaṇḍo sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tenevāha ‘‘cakkhuṃ itipi…pe… kāyo itipi ayaṃ me attā’’tiādi. Evañca katvā asaṅkhatāya saṅkhatāya ca dhātuyā vasena yathākkamaṃ ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anavakāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato.

Kāmañcettha purimavādepi asassatānaṃ dhammānaṃ ‘‘sassatā’’ti gahaṇaṃ visesato micchādassanaṃ, sassatānaṃ pana ‘‘sassatā’’ti gāho na micchādassanaṃ yathāsabhāvaggahaṇabhāvato. Asassatesuyeva pana ‘‘kecideva dhammā sassatā, keci asassatā’’ti gahetabbadhammesu vibhāgappavattiyā imassa vādassa vādantaratā vuttā, na cettha ‘‘samudāyantogadhattā ekadesassa sappadesasassataggāho nippadesasassataggāhe samodhānaṃ gacchatī’’ti sakkā vattuṃ vādī tabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ‘‘ekaccasassatā’’ti. Saṅkhārānaṃ anavasesapariyādānaṃ, ekadesapariggaho ca vādadvayassa paribyattoyeva. Kiñca bhiyyo anekavidhasamussaye ekavidhasamussaye ca khandhapabandhe abhinivesabhāvato. Catubbidhopi hi sassatavādī jātivisesavasena nānāvidharūpakāyasannissaye eva arūpadhammapuñje sassatābhinivesī jāto abhiññāṇena anussavādīhi ca rūpakāyabhedaggahaṇato. Tathā ca vuttaṃ ‘‘tato cuto amutra udapādi’’nti (dī. ni. 1.32) ‘‘cavanti upapajjantī’’ti ca ādi. Visesalābhī ekaccasassatiko anupadhāritabhedasamussayeva dhammapabandhe sassatākāraggahaṇena abhinivisanaṃ janesi ekabhavapariyāpannakhandhasantānavisayattā tadabhinivesassa. Tathā ca tīsupi vādesu ‘‘taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussaratī’’ti ettakameva vuttaṃ, takkīnaṃ pana sassatekaccasassatavādīnaṃ sassatābhinivesaviseso rūpārūpadhammavisayatāya supākaṭoyevāti.



我来翻译这段巴利文：
这里"自在天是常,其他众生无常"如是转起的论是众生一分常论,如自在天论者。"微尘是常恒,原子等无常"如是转起的论是行一分常论,如迦那陀论者。难道"某些法常,某些法无常"在这个论中,眼等无常性的确定是如实性的觉悟,这如何是邪见?或者谁这样说"确定眼等无常性是邪见"?但在无常法中执取某些法为常性,这里是邪见。由于它在一时转起而染污了眼等无常性的觉悟,因为混杂如混毒的醍醐,因为不能作自己的作用而不应当安立在正见分。或者虽然确定眼等为无常性,见趣者也执取它们为增益命性,所以不能遮止那个觉悟是邪见性。所以说"眼如是"等乃至"身如是,这是我的我"等。如是作已,依无为界和有为界而次第"某些法常,某些法无常"如是转起的分别论也成为一分常论,如是类似的诘难没有机会,因为是不颠倒法性的正行。
虽然这里在前论中也执取无常法为"常"特别是邪见,但执取常法为"常"不是邪见,因为是如实性执取。但在无常中"某些法常,某些法无常"在应当执取的诸法中以分别转起,说这个论是其他论,这里不能说"因为部分摄入聚中,所以执取有部分常趣向摄入无部分常执取",因为二论依所缘差别而转起。因为某些见趣者执著"一切法常",某些(执著)"一分常"。二论的无余遍知和一分摄取是极明显的。又何况因为执著在多种积集和一种积集的蕴相续中。因为四种常论者依生类差别在种种色身所依的无色法聚中生起常执著,因为以神通、传闻等执取色身差别。如是说"从彼死生于彼处"和"死去投生"等。获得殊胜的一分常论者在未确定差别积集的法相续中生起常相执取,因为他的执著以一有摄的蕴相续为所缘。如是在三论中只说"忆念那个宿住,不忆念其后",但思惟者的常论者和一分常论者的常执著差别以色无色法为所缘而极明显。<.Assistant>

39.Dīghassakālassa atikkamenāti vivaṭṭavivaṭṭaṭṭhāyīnaṃ apagamena. Anekatthattā dhātūnaṃ saṃ-saddena yutto vaṭṭa-saddo vināsavācīti āha ‘‘vinassatī’’ti, saṅkhayavasena vattatīti attho. Vipattikaramahāmeghasamuppattito paṭṭhāya hi yāva aṇusahagatopi saṅkhāro na hoti, tāva loko saṃvaṭṭatīti vuccati. Lokoti cettha pathavīādibhājanaloko adhippeto. Uparibrahmalokesūti parittasubhādīsu rūpībrahmalokesu. Agginā hi kappavuṭṭhānaṃ idhādhippetaṃ bahulaṃ pavattanato. Tenevāha bhagavā ‘‘ābhassarasaṃvattanikā hontī’’ti. Arūpesuvāti vā-saddena saṃvaṭṭamānalokadhātūhi aññalokadhātūsu vāti vikappanaṃ veditabbaṃ. Na hi ‘‘sabbe apāyasattā tadā rūpārūpabhavesu uppajjantī’’ti sakkā viññātuṃ apāyesu dīghatamāyukānaṃ manussalokūpattiyā asambhavato. Satipi sabbasattānaṃ abhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā ‘‘manomayā’’ti vuccanti rūpāvacarasattā. Yadi evaṃ kāmabhave opapātikasattānampi manomayabhāvo āpajjatīti? Nāpajjati adhicittabhūtena atisayamanasā nibbattasattesu manomayavohāratoti dassanto āha ‘‘jhānamanena nibbattattā manomayā’’ti. Evaṃ arūpāvacarasattānampi manomayabhāvo āpajjatīti ce? Na, tattha bāhirapaccayehi nibbattetabbatāsaṅkāya eva abhāvato, ‘‘manasāva nibbattā’’ti avadhāraṇāsambhavato. Niruḷho vāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi ‘‘annamayo pānamayo manomayo ānandamayo viññāṇamayo’’ti pañcadhā attānaṃ vedavādino vadanti. Ucchedavādepi vakkhati ‘‘dibbo rūpī manomayo’’ti (dī. ni. 1.86). Sobhanā pabhā etesu santīti subhā. ‘‘Ukkaṃsenā’’ti ābhassaradeve sandhāyāha, parittābhā appamāṇābhā pana dve cattāro ca kappe tiṭṭhanti. Aṭṭhakappeti aṭṭha mahākappe.



我来翻译这段巴利文：
39.
"经过长时"即经过成坏住立。因为界有多义,所以"saṃ"音结合"vaṭṭa"音表示毁灭,意思是依坏灭而转。因为从坏灭大云生起开始,直到连微细的行也没有,说世界坏灭。这里"世界"意指地等器世界。"在上界梵天"即在少净等色界梵天。因为这里意指火灾末劫,因为多数转起。所以世尊说"转生遍光天"。或者以"或"字应当了知在无色界或在坏灭世界以外的其他世界中的选择。因为不能了知"一切恶趣众生那时生在色无色界",因为恶趣中长寿者不可能生在人界。虽然一切众生都是以行心而生,但因为色界众生不依外缘只依心而生,所以说"意生"。如果这样,欲界的化生众生也成为意生?不成为,显示在以增上心的殊胜心而生的众生中有意生言说而说"因为以禅那心而生故意生"。如是无色界众生也成为意生?不,因为那里完全没有以外缘而生的疑惑,因为不可能确定"只依心而生"。或者这个意生言说在世间中确立于色界众生。如是吠陀论者说我有五种:"食生、饮生、意生、喜生、识生"。在断见中也将说"天的、有色的、意生的"。"净"即在他们中有妙光。"以最胜"说是遍光天,但少光和无量光住二劫和四劫。"八劫"即八大劫。

40.Saṇṭhātīti sampattikaramahāmeghasamuppattito paṭṭhāya pathavīsandhārakudakataṃsandhārakavāyumahāpathavīādīnaṃ samuppattivasena ṭhāti, ‘‘sambhavati’’ icceva vā attho anekatthattā dhātūnaṃ. Pakatiyāti sabhāvena, tassa ‘‘suñña’’nti iminā sambandho. Tattha kāraṇamāha ‘‘nibbattasattānaṃ natthitāyā’’ti, anuppannattāti attho, tena yathā ekaccāni vimānāni tattha nibbattasattānaṃ cutattā suññāni honti, na evamidanti dasseti. Brahmapārisajjabrahmapurohitamahābrahmāno brahmakāyikā, tesaṃ nivāso bhūmipi ‘‘brahmakāyikā’’ti vuttā. Kammaṃ upanissayavasena paccayo etissāti kammapaccayā. Atha vā tattha nibbattasattānaṃ vipaccanakakammassa sahakārīpaccayabhāvato, kammassa paccayāti kammapaccayā. Utu samuṭṭhānaṃ etissāti utusamuṭṭhānā. ‘‘Kammapaccayautusamuṭṭhānā’’ti vā pāṭho, kammasahāyo paccayo, kammassa vā sahāyabhūto paccayo kammapaccayo , sova utu kammapaccayautu, so samuṭṭhānaṃ etissāti yojetabbaṃ. Etthāti ‘‘brahmavimāna’’nti vuttāya brahmakāyikabhūmiyā. Kathaṃ paṇītāya dutiyajjhānabhūmiyaṃ ṭhitānaṃ hīnāya paṭhamajjhānabhūmiyā upapatti hotīti āha ‘‘atha sattāna’’ntiādi. Otarantīti upapajjanavasena heṭṭhābhūmiṃ gacchanti.


我来 译这段巴利文：
40.
"安立"即从吉祥大云生起开始,依地水风大地等的生起而住立,或者意思就是"生起",因为界有多义。"自然"即自性,它与"空"结合。其中说明原因"因为生起有情不存在",意思是未生,由此显示不像某些宫殿因为有情死去而空,这不是这样。梵辅、梵辅臣、大梵为梵众,他们的住处地也说为"梵众"。业为依止缘的是业缘。或者因为是那里生起有情成熟业的俱有缘,为业的缘故为业缘。以时节为生起的是时节所生。或者"业缘时节所生"是读本,业的同伴缘,或者作为业的同伴的缘为业缘,那个时节即业缘时节,它作为生起应当结合。"这里"即在所说的梵宫即梵众地中。如何在殊胜的第二禅地中住的投生到低劣的初禅地?所以说"然后诸有情"等。"下来"即依投生方式去到下地。


Appāyuketi yaṃ uḷāraṃ puññakammaṃ kataṃ, tassa uppajjanārahavipākapabandhato appaparimāṇāyuke. Āyuppamāṇenevāti paramāyuppamāṇeneva. Kiṃ panetaṃ paramāyu nāma, kathaṃ vā taṃ paricchinnapamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānapamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādi utuādipaccayuppannapaccayūpatthambhito vipākapabandhassa ṭhitikālaniyamo, so yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ nesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenāpi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ, uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitappaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisama paccayānaṃ vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ dassanānussavehi labhitvā taṃ paramataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘āyuppamāṇeneva cavantī’’ti. Yasmā pana upatthambhakasahāyehi anupālakappaccayehi upādinnakakkhandhānaṃ pavattetabbākāro atthato paramāyu, tassa yathāvuttaparicchedānatikkamanato satipi kammāvasese ṭhānaṃ na sambhavati, tena vuttaṃ ‘‘attano puññabaleneva ṭhātuṃ na sakkotī’’ti. Kappaṃ vāti asaṅkhyeyyakappaṃ vā tassa upaḍḍhaṃ vā upaḍḍhakappato ūnamadhikaṃ vāti vikappanattho vā-saddo.



我来翻译这段巴利文：
"短寿"即从所作殊胜福业应当生起的果报相续而寿量少。"以寿量"即以最高寿量。什么是这个最高寿名,或者如何确定它的限量?说:如同那些众生在那些特殊有中依前世所成愿为依缘而有身体部分颜色形状量等差别一样,在那些趣类等中多数确定限量的胎生欲界天色界众生的精血时节食等时节等缘生缘支持的果报相续的住时限定,它以自己虽仅住一剎那也依自己的俱生色无色法的住立行相而转起的色无色命根,因为它们不仅是维持剎那住的原因,而且也是直到有分断绝的相续不断因,所以是寿因,以因的假说为寿,依最上限量而说为最高寿。它对天人地狱有情和北俱卢洲人是确定限量的,但北俱卢洲人是一向确定限量的,但其余人鬼畜生在导致长住业多的时候,依那个业俱生相续所生的精血缘和以它为根本的月日等和不等转等所生的时节食等和不等缘而从长短时不确定限量,它如依前世所成愿而在那些趣类等中有颜色形状等差别的确定由见闻等成就,如是从最初得到。如是在那些投生中生起的众生多数等量住时由见闻得到后,应当了知因执著那个最上而转起愿有而从最初限量确定。但因为业在那些投生中如能生那些投生确定颜色等一样,在确定寿限的投生中不能超过限量而生果报,所以说"以寿量而死"。但因为所执受诸蕴以支持同伴维持缘而应当转起的行相实际上是最高寿,它不超过如所说限量故虽有业的余力也不可能住立,所以说"不能以自己的福力而住"。"或劫"中"或"字是选择无数劫或它的半或少于半劫或多于半劫。

41.Anabhiratīti ekavihārena anabhirati. Sā pana yasmā aññehi samāgamicchā hoti, tena vuttaṃ ‘‘aparassāpi sattassa āgamanapatthanā’’ti. Piyavatthuvirahena piyavatthualābhena vā cittavighāto ukkaṇṭhitā, sā atthato domanassacittuppādo yevāti āha ‘‘paṭighasampayuttā’’ti. Dīgharattaṃ jhānaratiyā ramamānassa vuttappakāraṃ anabhiratinimittaṃ uppannā ‘‘mama’’nti ca ‘‘aha’’nti ca gahaṇassa kāraṇabhūtā taṇhādiṭṭhiyo idha paritassanā. Tā pana cittassa purimāvatthāya calanaṃ kampananti āha ‘‘ubbijjanā phandanā’’ti. Tenevāha ‘‘taṇhātassanāpi diṭṭhitassanāpi vaṭṭatī’’ti. Yaṃ pana atthuddhāre ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyunti ayaṃ taṇhātassanā nāmā’’ti vuttaṃ, taṃ diṭṭhitassanāya visuṃ udāharaṇaṃ dassentena taṇhātassanaṃyeva tato niddhāretvā vuttaṃ, na pana tattha diṭṭhitassanāya abhāvatoti daṭṭhabbaṃ. Tāsatassanā cittutrāso. Bhayānakanti bheravārammaṇanimittaṃ balavabhayaṃ. Tena sarīrassa thaddhabhāvo chambhitattaṃ bhayaṃ saṃveganti ettha bhayanti bhaṅgānupassanāya ciṇṇante sabbasaṅkhārato bhāyanavasena uppannaṃ bhayañāṇaṃ. Saṃveganti sahottappañāṇaṃ, ottappameva vā. Santāsanti ādīnavanibbidānupassanāhi saṅkhārehi santassanañāṇaṃ. Saha byāyati pavattati, dosaṃ vā chādetīti sahabyo, sahāyo, tassa bhāvaṃ sahabyataṃ.

42.Abhibhavitvā ṭhito ime satteti adhippāyo. Yasmā pana so pāsaṃsabhāvena uttamabhāvena ca ‘‘te satte abhibhavitvā ṭhito’’ti attānaṃ maññati, tasmā vuttaṃ ‘‘jeṭṭhakohamasmī’’ti. Aññadatthu dasoti dassane antarāyābhāvavacanena, ñeyyavisesapariggāhikabhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha ‘‘sabbaṃ passāmīti attho’’ti. Bhūtabhabyānanti ahesunti bhūtā, bhavanti bhavissantīti bhabyā, aṭṭhakathāyaṃ pana vattamānakālavaseneva bhabya-saddassa attho dassito. Paṭhamacittakkhaṇeti paṭisandhicittakkhaṇe. Kiñcāpi so brahmā anavaṭṭhitadassanattā puthujjanassa purimatarajātiparicitampi kammassakataññāṇaṃ vissajjetvā vikubbaniddhivasena cittuppattimattapaṭibaddhena sattanimmānena vipallaṭṭho ‘‘ahaṃ issaro kattā nimmātā’’tiādinā issarakuttadassanaṃ pakkhandamāno abhinivisanavaseneva patiṭṭhito, na patiṭṭhāpanavasena ‘‘tassa evaṃ hotī’’ti vuttattā, patiṭṭhāpanakkameneva pana tassa so abhiniveso jātoti dassanatthaṃ ‘‘kāraṇato sādhetukāmo’’ti, ‘‘paṭiññaṃ katvā’’ti ca vuttaṃ. Tenāha bhagavā ‘‘taṃ kissa hetū’’tiādi. Tattha manopaṇidhīti manasā eva patthanā, tathā cittappavattimattamevāti attho, itthabhāvanti idappakārataṃ. Yasmā pana itthanti brahmattabhāvo idhādhippeto, tasmā ‘‘brahmabhāvanti attho’’ti vuttaṃ. Nanu ca devānaṃ upapattisamanantaraṃ ‘‘imissā nāma gatiyā cavitvā iminā nāma kammunā idhūpapannā’’ti paccavekkhaṇā hotīti? Saccaṃ hoti, sā pana purimajātīsu kammassakataññāṇe sammadeva niviṭṭhajjhāsayānaṃ. Ime pana sattā purimāsupi jātīsu issarakuttadassanavasena vinibandhābhinivesā ahesunti daṭṭhabbaṃ. Tena vuttaṃ ‘‘iminā maya’’ntiādi.



我来翻译这段巴利文：
41.
"不乐"即独住不乐。但因为它是愿与他人相会,所以说"希望其他有情到来"。以离开爱物或不得爱物而心烦恼是忧虑,它实际上就是瞋相应心生起,所以说"瞋相应"。长时乐于禅那乐的所说的不乐相生起,"我"和"我的"执取的因缘的贪爱见在此为恐怖。它们是心前状态的动摇震动,所以说"惊起震动"。所以说"贪恐怖和见恐怖都可以"。但在义释中说"啊!愿其他有情也来此处,这是贪恐怖",那是显示见恐怖的另外例子而从中抽出贪恐怖而说,但应当看见不是因为那里没有见恐怖。怖惧是心惊。"可怖"即可怕所缘相的强力怖畏。由此身体僵硬是战栗、怖、悚,其中"怖"即在修习坏随观后从一切行依怖畏方式生起的怖畏智。"悚"即与愧俱智,或者只是愧。"怖慌"即以过患厌离随观对诸行怖慌智。共行转起,或覆盖过失是同伴,其状态是同伴性。
42.
意思是"胜过这些有情而住"。但因为他以值赞性和最上性认为"胜过那些有情而住",所以说"我是最长的"。"必定见者"以说无见障碍,以摄受所知差别而声称无障见性,所以说"意思是见一切"。"已有当有",已存在是已有,存在将存在是当有,但在义释中只依现在时显示当有音的义。"第一心剎那"即结生心剎那。虽然那个梵天因为见不安立而舍弃凡夫前世修习的业自性知,以变化神通力而缚于只是心生起的有情化作而颠倒,以执著方式住立"我是自在主、作者、化作者"等自在主见,不是以安立方式,因为说"他这样想",但为了显示他的那个执著依安立次第而生,所以说"欲从因证明"和"作宣称"。所以世尊说"由于什么因"等。其中"意愿"即只是意的愿,意思是只是心转起而已。"如此性"即如此状态。但因为这里意指"如此"是梵性,所以说"意思是梵性"。难道诸天投生后不是立刻省察"从某趣死后以某业投生此处"?确实是,但那是前世善住于业自性知的意乐。但应当看见这些有情在前世中也依自在主见而有系缚执著。所以说"以此我"等。

43. Īsatīti īso, abhibhūti attho. Mahā īso maheso, suppatiṭṭhamahesatāya pana parehi ‘‘maheso’’ti akkhātabbatāya mahesakkho, atisayena mahesakkho mahesakkhataroti vacanattho daṭṭhabbo. Yasmā pana so mahesakkhabhāvo ādhipateyyaparivārasampattiyā viññāyati, tasmā ‘‘issariyaparivāravasena mahāyasataro’’ti vuttaṃ.

44.Idheva āgacchatīti imasmiṃ manussaloke eva paṭisandhivasena āgacchati. Yaṃ aññataro sattoti ettha yanti nipātamattaṃ, karaṇe vā paccattaniddeso, yena ṭhānenāti attho, kiriyāparāmasanaṃ vā. Itthattaṃ āgacchatīti ettha yadetaṃ itthattassa āgamanaṃ, etaṃ ṭhānaṃ vijjatīti attho. Esa nayo ‘‘pabbajati, cetosamādhiṃ phusati, pubbenivāsaṃ anussaratī’’ti etesupi padesu. ‘‘Ṭhānaṃ kho panetaṃ bhikkhave vijjati, yaṃ aññataro satto’’ti imañhi padaṃ ‘‘pabbajatī’’tiādīhi padehi paccekaṃ yojetabbanti.

45. Khiḍḍāya padussantīti khiḍḍāpadosino, khiḍḍāpadosino eva khiḍḍāpadosikā, khiḍḍāpadoso vā etesaṃ atthīti khiḍḍāpadosikā. Atikkantavelaṃ ativelaṃ, āhārūpabhogakālaṃ atikkamitvāti attho. Methunasampayogena uppajjanakasukhaṃ keḷihassasukhaṃ ratidhammo ratisabhāvo. Āhāranti ettha ko devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, sā heṭṭhimehi uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavasena divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivase yāpanasamattho ca hotī’’ti vadanti. ‘‘Nirantaraṃ khādantā pivantā’’ti idaṃ parikappanavasena vuttaṃ. Kammajatejassa balavabhāvo uḷārapuññanibbattattā, uḷāragarusiniddhasudhāhārajīraṇato ca. Karajakāyassa mandabhāvo mudusukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ saṇṭhātuṃ asakkontaṃ sakkaṃ devarājānaṃ ‘‘oḷārikaṃ kāyaṃ adhiṭṭhehī’’ti āha. Tesanti manussānaṃ. Vatthunti karajakāyaṃ. Kecīti abhayagirivāsino.

47.Manenāti issāpakatattā paduṭṭhena manasā. Usūyāvasena manasova padoso manopadoso, so etesaṃ atthi vināsahetubhūtoti manopadosikāti evaṃ vā ettha attho daṭṭhabbo. Akuddho rakkhatīti kuddhassa so kodho itarasmiṃ akujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti udakantaṃ patvā aggi viya nibbāyati, tasmā akuddho taṃ cavanato rakkhati, ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālakarajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Tenāha ‘‘ubhosu panā’’tiādi . Tathā cāha bhagavā ‘‘aññamaññaṃ paduṭṭhacittā kilantakāyā…pe… cavantī’’ti. Dhammatāti dhammaniyāmo. So ca tesaṃ karajakāyassa mandatāya, tathāuppajjanakakodhassa ca balavatāya ṭhānaso cavanaṃ, tesaṃ rūpārūpadhammānaṃ sabhāvoti adhippāyo.



我来 译这段巴利文：
43.
"统治"是主,意思是胜过。大主是大自在,但因为善立大主性而应当被他人称为"大主"为大威德,应当看见语义是极大威德为大威德者。但因为那个大威德性以主权眷属圆满而了知,所以说"依自在眷属而有大威光"。
44.
"就来此"即就在这个人界依结生方式而来。"某一有情"中的"yam"是助词,或者是主格说具格,意思是以某处,或者是动作指称。"来此"中这个来此处,意思是这个处存在。这个方法在"出家、证触心定、忆念宿住"等句中也一样。因为"比丘们,这个处存在,即某一有情"这句应当与"出家"等句各别结合。
45.
因戏乐而毁坏是戏乐毁坏者,戏乐毁坏者即戏乐毁坏天,或者他们有戏乐毁坏是戏乐毁坏天。超过时间是过度,意思是超过食用时间。以淫欲相应生起的乐是游戏喜笑乐是乐法乐性。"食"中什么是诸天的食,什么是食时?一切欲界天的食是甘露,上界的比下界的极胜妙,他们依自己的日分每日食用。但有些人说"食用猫足量的甘露食,它置于舌上即遍满身体直到发端指甲,而且能使他们维持七日"。"不断吃喝"这是依假设而说。业生火的强力性因生于殊胜福,因消化殊胜厚腻甘露食。自身的柔弱性因柔软微细性。所以世尊在因陀娑罗洞对不能站立在普通地上的帝释天王说"住立粗身"。"他们"即人们。"事物"即自身。"一些"即住无畏山的人。
47.
"以意"即以因嫉妒性而污染的意。依嫉的意的污染是意污染,它们有它作为毁坏因是意污染天,或者应当这样看见这里的义。"不瞋者护"即瞋者的那个瞋在另一方不瞋时无所缘,因一次生起而无习行不能令死,如火到水边即灭,所以不瞋者护他不死,但二者都瞋时依更多互相增长方式而成为锐利现行、燃烧所依味的瞋生起而烧心所依,毁坏极微细的自身,由此全部自体消失。所以说"但二者"等。如是世尊也说"互相污染心身疲倦......死去"。"法性"即法定。那个是因为他们的自身柔弱性,如是生起的瞋的强力性而即刻死去,意思是那些色无色法的自性。

49.Cakkhādīnaṃ bhedaṃ passatīti virodhipaccayasannipāte vikārāpattidassanato, ante ca adassanūpagamanato vināsaṃ passati oḷārikattā rūpadhammabhedassa. Paccayaṃ datvāti anantarapaccayādivasena paccayo hutvā. ‘‘Balavatara’’nti cittassa lahutaraṃ bhedaṃ sandhāya vuttaṃ. Tathā hi ekasmiṃ rūpe dharanteyeva soḷasa cittāni bhijjanti. Bhedaṃ na passatīti khaṇe khaṇe bhijjantampi cittaṃ parassa anantarapaccayabhāveneva bhijjatīti purimacittassa abhāvaṃ paṭicchādetvā viya pacchimacittassa uppattito bhāvapakkho balavataro pākaṭo ca hoti, na abhāvapakkhoti cittassa vināsaṃ na passati, ayañca attho alātacakkadassanena supākaṭo viññāyati. Yasmā pana takkīvādī nānattanayassa dūrataratāya ekattanayassapi micchāgahitattā ‘‘yadevidaṃ viññāṇaṃ sabbadāpi ekarūpena pavattati, ayameva attā nicco’’tiādinā abhinivesaṃ janeti, tasmā vuttaṃ ‘‘so taṃ apassanto’’tiādi.

Antānantavādavaṇṇanā

53.Antānantikāti ettha amati gacchati ettha sabhāvo osānanti anto, mariyādā. Tappaṭisedhena ananto, anto ca ananto ca antānanto ca nevantānānanto ca antānantā sāmaññaniddesena, ekasesena vā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu (ma. ni. 3.176; saṃ. ni. 

我来翻译这段巴利文：
49.
"见眼等的破坏"即因见到在违逆缘和合时变异的得到,最后趣向不见而见到破坏,因为色法的破坏是粗显的。"给予缘"即依无间缘等方式而作缘。"更有力"是说关于心的更快速的破坏。如是在一个色住立时十六心破坏。"不见破坏"即心虽然在每剎那破坏,但因为只是对他作无间缘而破坏,如遮盖前心的不存在而由后心的生起,所以存在分更有力和明显,不是不存在分,所以不见心的破坏,这个义以转轮火光的见而极明显了知。但因为思惟论者因为差别理趣极远,一性理趣也邪执取而生起执著"这个识一切时都以一相转起,这就是常我"等,所以说"他不见它"等。
有边无边论解释
53.
"有边无边论者"中"边"是到达此处的自性终点,界限。以否定它为"无边",边和无边是有边无边,非有边非无边是有边无边,以共相说明,或者以单数"名色缘六处"等。

2.1; udā. 1) viya. Kassa pana antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi, lokīyanti vā ettha tehi puññāpuññaṃ tabbipāko cāti lokoti saṅkhyaṃ gatassa attano. Tenāha bhagavā ‘‘antānantaṃ lokassa paññapentī’’ti. Ko pana eso attāti? Jhānavisayabhūtakasiṇanimittaṃ. Tattha hi ayaṃ diṭṭhigatiko lokasaññī. Tathā ca vuttaṃ ‘‘taṃ lokoti gahetvā’’ti. Keci pana ‘‘jhānaṃ taṃsampayuttadhammā ca idha ‘attā , loko’ti ca gahitā’’ti vadanti. Antānantasahacaritavādo antānanto, yathā ‘‘kuntā pacarantī’’ti antānantasannissayo vā yathā ‘‘mañcā ghosantī’’ti. So etesaṃ atthīti antānantikā. Te pana yasmā yathāvuttanayena antānanto vādo diṭṭhi etesanti ‘‘antānantavādā’’ti vuccanti. Tasmā aṭṭhakathāyaṃ ‘‘antānantavādā’’ti vatvā ‘‘antaṃ vā’’tiādinā attho vibhatto.

Etthāha – yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antattañca anantattañca antānantattañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayapaṭisedhanavasena pavattavādattā katha antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Yasmā antānantapaṭisedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Etadatthaṃyeva hi sandhāya aṭṭhakathāyaṃ ‘‘ārabbha pavattavādā’’ti vuttaṃ. Atha vā yathā tatiyavāde desabhedavasena ekasseva antavantatā anantatā ca sambhavati, evaṃ takkīvādepi kālabhedavasena ubhayasambhavato aññamaññapaṭisedhena ubhayaññeva vuccati. Kathaṃ? Antavantatāpaṭisedhena hi anantatā vuccati, anantatāpaṭisedhena ca antavantatā, antānantānañca na tatiyavādabhāvo kālabhedassa adhippetattā. Idaṃ vuttaṃ hoti – yasmā ayaṃ lokasaññito attā adhigatavisesehi mahesīhi ananto kadāci sakkhidiṭṭhoti anusuyyati, tasmā nevantavā. Yasmā pana tehiyeva kadāci antavā sakkhidiṭṭhoti anusuyyati, tasmā na pana anantoti. Yathā ca anussutitakkīvasena, evaṃ jātissaratakkī ādīnañca vasena yathāsambhavaṃ yojetabbaṃ. Ayañhi takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa vaḍḍhitakālavasena appaccakkhakāritāya anussavādimatte ṭhatvā ‘‘nevantavā’’ti paṭikkhipati. Avaḍḍhitakālavasena pana ‘‘na panānanto’’ti, na pana antatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññināsaññī’’ti. Purimavādattayapaṭikkhepo ca attanā yathādhippetappakāravilakkhaṇatāya tesaṃ, avassañcetaṃ evaṃ viññātabbaṃ, aññathā vikkhepapakkhaṃyeva bhajeyya catutthavādo. Na hi antatāanantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggako, kālabhedavasena ca tadubhayaṃ ekasmimpi na na yujjatīti.


我来 译这段巴利文：
"但谁的有边无边?"即被希求出离轮回的见者所见,或者他们在此积集福非福及其果报而称为"世间"的自己。所以世尊说"施设世间的有边无边"。"但这个我是什么?"是禅那境的遍相。因为在此这个见者以世间想。如是说"执取它为世间"。但有些人说"这里禅那和相应法被执取为'我、世间'"。有边无边同伴论是有边无边,如"矛游行",或者依有边无边,如"床响"。他们有它是有边无边论者。但因为如所说方式有边无边是他们的论见而说"有边无边论"。所以在义释中说"有边无边论"后以"有边或"等分别义。
这里问:前三论者关于有边性、无边性、有边无边性而转起论故是有边无边论者是合理的,但后者依否定二者方式而转起论,如何是有边无边论者?就是依否定二者方式而转起论。因为否定有边无边论也以有边无边为境,因为依它而转起。为了这个义而在义释中说"依转起论"。或者如第三论中依处差别而一个有边性无边性可能,如是在思惟论中依时差别二者可能故以互相否定说二者。如何?以否定有边性说无边性,以否定无边性说有边性,有边无边不是第三论性因为意图时差别。这是所说:因为这个称为世间的我被证得殊胜的大仙某时亲见无边而传闻,所以非有边。但因为他们某时亲见有边而传闻,所以非无边。如依传闻思惟,如是依忆宿住思惟等方式应当如理结合。因为这个思惟者因为相似相的扩大状态以前无扩大状态,依扩大时方式非现见性而住于传闻等而否定"非有边"。但依未扩大时"非无边",不是依有边性无边性极无而如"非想非非想"。前三论的否定也因为与自己所欲方式相异性,这必定这样了知,否则第四论会属于疑惑分。因为没有离有边性无边性二者的自己的方式存在,思惟论者是依推理道,依时差别二者在一中也不是不合理。


Keci pana yadi panāyaṃ attā antavā siyā, dūradese upapajjanānussaraṇādi kiccanipphatti na siyā. Atha ananto, idha ṭhitassa devalokanirayādīsu sukhadukkhānubhavanampi siyā. Sace pana antavā ca ananto ca, tadubhayadosasamāyogo. Tasmā ‘‘antavā, ananto’’ti ca abyākaraṇīyo attāti evaṃ takkanavasena catutthavādappavattiṃ vaṇṇenti. Evampi yuttaṃ tāva pacchimavādīdvayassa antānantikattaṃ antānantānaṃ vasena ubhayavisayattā tesaṃ vādassa. Purimavādīdvayassa pana kathaṃ visuṃ antānantikattanti? Upacāravuttiyā. Samuditesu hi antānantavādīsu pavattamāno antānantika-saddo tattha niruḷhatāya paccekampi antānantikavādīsu pavattati, yathā arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo, yathā ca loke sattāsayoti. Atha vā abhinivesato purimakālappavattivasena ayaṃ tattha vohāro kato. Tesañhi diṭṭhigatikānaṃ tathārūpacetosamādhisamadhigamato pubbakālaṃ ‘‘antavā nu ayaṃ loko, ananto nū’’ti ubhayākārāvalambino parivitakkassa vasena niruḷho antānantikabhāvo visesalābhena tattha uppannepi ekaṃsaggāhe purimasiddharuḷhiyā voharīyatīti.

54-60.Vuttanayenāti ‘‘takkayatīti takkī’’tiādinā (dī. ni. aṭṭha. 1.34) saddato, ‘‘catubbidho takkī’’tiādinā (dī. ni. aṭṭha. 1.34) atthato ca sassatavāde vuttavidhinā. Diṭṭhapubbānusārenāti dassanabhūtena viññāṇena upaladdhapubbassa antavantādino anussaraṇena. Evañca katvā anussutitakkīsuddhatakkīnampi idha saṅgaho siddho hoti. Atha vā diṭṭhaggahaṇeneva ‘‘naccagītavāditavisūkadassanā’’tiādīsu (dī. ni. 10, 194) viya sutādīnampi gahitatā veditabbā. ‘‘Antavā’’tiādinā icchitassa attano sabbadā bhāvaparāmasanavaseneva imesaṃ vādānaṃ pavattanato sassatadiṭṭhisaṅgaho daṭṭhabbo. Tathā hi vakkhati ‘‘sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 97-98).

Amarāvikkhepavādavaṇṇanā

61.Na maratīti na ucchijjati. ‘‘Evampi me no’’tiādinā vividho nānappakāro khepo parena paravādīnaṃ khipanaṃ vikkhepo. Amarāya diṭṭhiyā vācāya ca vikkhipantīti vā amarāvikkhepino. Amarāvikkhepino eva amarāvikkhepikā. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Amarā viya vikkhipantīti vā purimanayeneva saddattho daṭṭhabbo.

62. Vikkhepavādino uttarimanussadhamme, akusaladhammepi sabhāvabhedavaseneva ñātuṃ ñāṇabalaṃ natthīti kusalākusalapadānaṃ kusalākusalakammapathavaseneva attho. Paṭhamanayavaseneva apariyantavikkhepatāya amarāvikkhepaṃ vibhāvetuṃ ‘‘evantipi me noti aniyamitavikkhepo’’ti vuttaṃ. Tattha aniyamitavikkhepoti sassatādīsu ekasmimpi pakāre aṭṭhatvā vikkhepakaraṇaṃ, paravādinā yasmiṃ kismiñci pucchite pakāre tassa paṭikkhepoti attho. Dutiyanayavasena amarāsadisāya amarāya vikkhepaṃ dassetuṃ ‘‘idaṃ kusalanti vā puṭṭho’’tiādimāha. Atha vā ‘‘evantipi me no’’tiādinā aniyamatova sassatekaccasassatucchedatakkīvādānaṃ paṭisedhanena taṃ taṃ vādaṃ paṭikkhipateva apariyantavikkhepavādattā amarāvikkhepino. Attanā pana anavaṭṭhitavādattā na kismiñci pakkhe avatiṭṭhatīti āha ‘‘sayaṃ pana…pe… byākarotī’’ti. Idāni kusalādīnaṃ abyākaraṇena tameva anavaṭṭhānaṃ vibhāveti ‘‘idaṃ kusalanti vā puṭṭho’’tiādinā. Tenevāha ‘‘ekasmimpi pakkhe na tiṭṭhatī’’ti.



我来翻译这段巴利文：
但有些人如果这个我是有边,就不能成就忆念投生远处等事。如果无边,在此住者也会在天界地狱等经受乐苦。如果既有边又无边,就有二过相合。所以"有边、无边"是不可说的我,如是依思惟方式说明第四论的转起。如是后二论者依有边无边二境而有边无边论也合理。但前二论者如何各别是有边无边论?依假说语。因为在和合的有边无边论者中转起的有边无边音因在彼安立而各别也转起于有边无边论者,如无色禅各别有八解脱语,如世间有情住处。或者依执著前时转起方式而对他们作此言说。因为他们见者在证得如是心定之前依"此世间是有边吗,是无边吗"二相依止的遍思惟力而安立有边无边性,以得殊胜生起一向执取也以前成安立而言说。
54-60.
"如所说方式"即如在常见中以音"思惟是思惟者"等,以义"四种思惟者"等所说方法。"依已见随顺"即以见性的识已得的有边等的随念。这样作则摄受传闻思惟者、纯思惟者也成就。或者应当了知以见摄取如"观看舞蹈歌唱音乐戏"等也摄取闻等。应当看见这些论以"有边"等欲求的我一切时依存在执著方式转起而摄在常见。如是将说"其余是常见"。
不死错误论解释
61.
"不死"即不断灭。以"我不如是"等种种不同种类的错误,对他论者的投错是错误。或者以不死见和语而错误是不死错误者。不死错误者即不死错误论者。此处彼处奔走因为不住于一个自性。或者如不死而错误,应当如前方式看见音义。
62.
错误论者对上人法、不善法也依自性差别而知没有智力,所以善不善句依善不善业道而有义。只依第一方式以无限错误性而显示不死错误说"'我不如是'是不确定错误"。其中"不确定错误"即不住于常等任何一种方式而作错误,对论者问任何方式而否定它的意思。依第二方式以显示以不死相似的不死错误说"被问'这是善'等"。或者以"我不如是"等不确定而否定常、一分常、断、思惟论,以无限错误论性而否定那些论。但因为自己是不住论而不住于任何分说"但自己...不回答"。现在以不答善等而显示那个不住以"被问'这是善'等"。所以说"不住于任何一分"。

63. Kusalākusalaṃ yathābhūtaṃ appajānantopi yesamahaṃ samayena kusalameva ‘‘kusala’’nti, akusalameva ca ‘‘akusala’’nti byākareyyaṃ, tesu tathā byākaraṇahetu ‘‘aho vata re paṇḍito’’ti sakkārasammānaṃ karontesu mama chando vā rāgo vā assāti evampettha attho sambhavati. Doso vā paṭigho vāti ettha vuttavipariyāyena yojetabbaṃ. Aṭṭhakathāyaṃ pana attano paṇḍitabhāvavisayānaṃ rāgādīnaṃ vasena yojanā katā. ‘‘Chandarāgadvayaṃ upādāna’’nti abhidhammanayena vuttaṃ. Abhidhamme hi taṇhādiṭṭhiyova ‘‘upādāna’’nti āgatā, suttante pana dosopi ‘‘upādāna’’nti vutto ‘‘kodhupādānavinibandhā vighātaṃ āpajjantī’’tiādīsu. Tena vuttaṃ ‘‘ubhayampi vā daḷhaggahaṇavasena upādāna’’nti . Daḷhaggahaṇaṃ amuñcanaṃ. Paṭighopi hi upanāhādivasena pavatto ārammaṇaṃ na muñcati. Vihananaṃ hiṃsanaṃ vibādhanaṃ. Rāgopi hi pariḷāhavasena sāraddhavuttitāya nissayaṃ vibādhatīti. Vināsetukāmatāya ārammaṇaṃ gaṇhātīti sambandho.

64.Paṇḍiccenāti paññāya. Yena hi dhammena yutto ‘‘paṇḍito’’ti vuccati, so dhammo paṇḍiccaṃ, tena sutacintāmayaṃ paññaṃ dasseti, na pākatikakammanibbattaṃ sābhāvikapaññaṃ. Kata-saddassa kiriyāsāmaññavācakattā ‘‘katavijjo’’tiādīsu viya kata-saddo ñāṇānuyuttataṃ vadatīti āha ‘‘viññātaparappavādā’’ti. Sattadhā bhinnassa vālaggassa aṃsukoṭivedhako ‘‘vālavedhī’’ti adhippeto.

65-6. Ettha ca kiñcāpi purimānampi tiṇṇaṃ kusalādidhammasabhāvānavabodhato attheva mandabhāvo, tesaṃ pana attano kusalādidhammānavabodhassa avabodhaviseso atthi, tadabhāvā pacchimoyeva mandamomūhabhāvena vutto. Nanu ca pacchimassāpi ‘‘atthi paroloko’ti iti ce me assa, ‘atthi paroloko’ti iti te naṃ byākareyyaṃ, evantipi me no’’tiādi (dī. ni. 1.65) vacanato attano dhammānavabodhassa avabodho atthiyevāti? Kiñcāpi atthi, na tassa purimānaṃ viya apariññātadhammabyākaraṇanibandhanamusāvādādibhayaparijigucchanakāro atthi, atha kho mahāmūḷhoyeva. Atha vā ‘‘evantipi me no’’tiādinā pucchāya vikkhepakaraṇatthaṃ ‘‘atthi paroloko’ti iti ce maṃ pucchasī’’ti pucchāṭhapanameva tena dassīyati, na attano dhammānavabodhoti ayameva visesena ‘‘mando ceva momūho cā’’ti vutto. Teneva hi tathāvādinaṃ sañjayaṃ belaṭṭhaputtaṃ ārabbha ‘‘ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbamando sabbamūḷho’’ti (dī. ni. 

我来翻译这段巴利文：
63.
不如实了知善不善者,我在某时会说善为"善",不善为"不善",对他们如是回答而作"啊!确实是贤者"的恭敬尊重时,我会有欲或贪,如是这里义可能。"瞋或恚"应当以此相反方式结合。但在义释中依自己贤者性境的贪等方式作结合。"二欲贪是取"依阿毗达摩方式说。因为在阿毗达摩中只有爱见来为"取",但在经中瞋也说为"取",如"系缚于瞋取而陷入恼害"等。所以说"或者二者依坚执方式为取"。坚执是不舍。因为恚也依结恨等方式转起而不舍所缘。损害是伤害是妨害。因为贪也依热恼方式以激动性而妨害所依。依欲毁坏而取所缘是结合。
64.
"以贤者性"即以慧。因为由彼法相应而称"贤者",彼法是贤者性,以它显示闻思所成慧,不是自然业所生的本性慧。因为kata音说一般作用,如"已作明"等kata音说随顾智,所以说"已知他论"。能射穿七分裂发端的丝端称为"射发者"。
65-6.
这里虽然前三者也因不觉善等法自性而有愚性,但他们对自己不觉善等法有觉的殊胜,因无彼而只说后者以愚痴性。难道后者也不是因说"如果我会'有后世',我会对你说'有后世',我不如是"等而有自己不觉法的觉吗?虽然有,他不像前者有因不完全了知法的回答而系缚虚妄语等怖畏厌恶性,而是大愚者。或者以"我不如是"等为了问的错误而他只显示"如果你问我'有后世'"的问题安立,不是自己不觉法,所以这个以殊胜说"愚且痴"。所以关于如是说的散若耶毗罗子说"这是这些沙门婆罗门中最愚最痴"。

1.181) vuttaṃ. Tattha ‘‘atthi paroloko’’ti sassatadassanavasena sammādiṭṭhivasena vā pucchā. ‘‘Natthi paroloko’’ti natthikadassanavasena sammādassanavasena vā pucchā. ‘‘Atthi ca natthi ca paroloko’’ti ucchedadassanavasena sammādiṭṭhivasena eva vā pucchā. ‘‘Neva atthi na natthi paroloko’’ti vuttappakārattayapaṭikkhepe sati pakārantarassa asambhavato atthitānatthitāhi navattabbākāro parolokoti vikkhepaññeva purekkhārena sammādiṭṭhivasena vā pucchā. Sesacatukkattayepi vuttanayānusārena attho veditabbo. Puññasaṅkhārattiko viya hi kāyasaṅkhārattikena purimacatukkasaṅgahito eva attho. Sesacatukkattayena attaparāmāsapuññādi phalatācodanānayena saṅgahitoti.

Amarāvikkhepiko sassatādīnaṃ attano aruccanatāya sabbattha ‘‘evantipi me no’’tiādinā vikkhepaññeva karoti. Tattha ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhipanākāradassanaṃ. Nanu ca vikkhepavādino vikkhepapakkhassa anujānanaṃ vikkhepapakkhe avaṭṭhānaṃ yuttarūpanti? Na, tatthāpi tassa sammūḷhattā, paṭikkhepavaseneva ca vikkhepavādassa pavattanato. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokattikādīnaṃ paṭisedhanamukhena vikkhepaṃ byākāsi.

Etthāha – nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme, paralokattikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitamatthamajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesena micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokattikādīni ca yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā hi vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97-98) atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tathā ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti (dī. ni. aṭṭha. 1.61). Kathaṃ panassā sassatadiṭṭhisaṅgaho? Ucchedavasena anabhinivesato. Natthi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa, ‘‘evameva’’nti pana saddantarena ‘‘dhammanijjhānanā anādikālikā loke’’ti gāhavasena sassatalesopettha labbhatiyeva.

Adhiccasamuppannavādavaṇṇanā

67. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ, kassaci vuddhipubbaṃ vā vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhiccuppattiākārārammaṇaṃ dassanaṃ tadākārasannissayena pavattito, tadākārasahacaritatāya ca ‘‘adhiccasamuppanna’’nti vuccati yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti ca imamatthaṃ dassento āha ‘‘adhiccasamuppanno attā ca loko cāti dassanaṃ adhiccasamuppanna’’nti.

68-

我来 译这段巴利文：
1.181
其中"有后世"是依常见方式或正见方式的问。"无后世"是依无见方式或正见方式的问。"有后世且无后世"是依断见方式或只依正见方式的问。"非有后世非无后世"因否定所说三种方式而无其他方式可能,所以后世是以有无不可说相,或依以错误为前导或依正见方式的问。在其余三组四句也应当依所说方式了知义。因为如求福行者,依求身行者摄在前四句中的义。以其余三组四句依执我、福等果报教示方式而摄。
不死错误论者因为不喜常等,在一切处以"我不如是"等只作错误。其中"我不如是"等是显示依否定所问方式的错误相。难道错误论者承认错误分而住于错误分不是合理吗?不,因为他于此也迷惑,而且错误论依否定方式转起。如是散若耶毗罗子被阿阇世王问现见沙门果时,以否定后世三等方式说明错误。
这里说:难道这一切不死错误论者不如实了知善等法、后世三等,被问彼彼问时只陷于问的错误,他如何是见者?因为如不欲说者,不知所问义者,只以作错误而成见者不合理?说:不只以问的错误而他是见者,而是依邪执著方式。因为以常执著而邪执著的人,因愚慧性不如理行于善等法和后世三等,因不能令他了知自己未了知的义,以虚妄语等怖畏而陷于错误。如是将说"七断见,其余是常见"。或者应当看见对福罪及其果报不觉不信,对彼境问而作错误是善,生起欢喜爱乐而执著者生起别的一见,如七分见。如是说"无边际的见者的见和语"。但如何摄在常见中?因为不执著于断方式。因为世间多诤论而无有如实知法者,"如是"以别音依"法思惟在世间是无始"的执著方式而这里也得常性。
非因生论解释
67.
"非因"是任何欲求的因,或无有任何增长前而生起,是以所称我世间的蕴的非因生起相为所缘的见,依彼相所依而转起,以彼相俱行性而说"非因生",如"床响、矛行",显示此义说"见我和世间非因生是非因生"。
68-<.Assistant>

73.Desanāsīsanti desanāya jeṭṭhakabhāvena gahaṇaṃ, tena saññaṃyeva dhuraṃ katvā bhagavatā ayaṃ desanā katā, na pana tattha aññesaṃ arūpadhammānaṃ atthibhāvatoti dasseti. Tenevāha ‘‘acittuppādā’’tiādi. Bhagavā hi yathā lokuttaradhammaṃ desento samādhiṃ paññaṃ vā dhuraṃ karoti, evaṃ lokiyadhammaṃ desento cittaṃ saññaṃ vā dhuraṃ karoti. Tattha ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti (dha. sa. 277) pañcaṅgiko sammāsamādhi [dī. ni. 3.355 (kha)] pañcañāṇiko sammāsamādhi, [dī. ni. 3.355 (ja); vibha. 2.804] paññāya cassa disvā āsavā parikkhīṇā hontī’’ti (ma. ni. 1.271) tathā ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, (dha. sa. 1) kiṃcitto tvaṃ bhikkhu (pārā. 146, 180) manopubbaṅgamā dhammā, (dha. pa. 1, 2; netti. 90; peṭako. 83) santi bhikkhave sattā nānattakāyā nānattasaññino, (dī. ni. 3.332, 342, 357; a. ni. 9.24; cūḷani. 83) na nevasaññānāsaññāyatana’’ntiādīni suttāni (dī. ni. 3.358) etassa atthassa sādhakāni daṭṭhabbāni. Titthāyataneti aññatitthiyasamaye. Titthiyā hi upapattivisese vimuttisaññino, saññāvirāgāvirāgesu ādīnavānisaṃsadassino vā hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.

Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate – yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanāsaṅkhāto rūpasamāpattiviseso adhigamīyatīti ettha ‘‘saññā rogo saññā gaṇḍo’’tiādinā (ma. ni. 3.24) ‘‘dhi cittaṃ, dhibbate taṃ citta’’ntiādinā ca nayena arūpappavattiyā ādīnavadassanena, tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ, rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo, tatthāpi visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ. Tassāpi hi arūpapaṭibhāgatā labbhatīti? Icchitamevetaṃ kesañci avacanaṃ panettha pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammabhāvamattena parinipphannā, virajjanīyadhammapaṭibhāgabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho, titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya, tesañca visayapathesupanibandhanasseva tassa jhānassa paṭipattito diṭṭhivantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇapaṭicchāyāva paṇṇatti ārammaṇaṃ jhānassa lokavohārānurodheneva pavattito. Evañca katvā visuddhimagge (visuddhi. 

我来翻译这段巴利文：
73.
"教说主旨"即以教说的最上性而取,以此显示世尊作此教说以想为主导,不是那里其他无色法的存在性。所以说"非心生"等。因为世尊如说出世间法时以定或慧为主导,如是说世间法时以心或想为主导。其中"在什么时候修习出世间禅,五支正定、五智正定,以慧见而漏尽",如是"在什么时候欲界善心生起,比丘你何心,诸法意先导,诸比丘有情异身异想,非想非非想"等经应当看见是证明此义。"外道处"即其他外道时。因为外道在特定生处想解脱,或者见想离染不离染的过患功德而生无想定,生于非时处,不是佛教徒。"作风遍预备"即生起风遍初等三禅,在第三禅得自在后出定,为证得第四禅而作预备。所以说"生起第四禅"。
为什么在此只说风遍预备?说:如在色相似的遍特殊中以色显明而证得名为色离染修习的无色定特殊,如是在形相不明的无色相似的遍特殊中以无色显明而证得名为无色离染修习的色定特殊。此中以"想是病、想是疮"等,"呸心,呸汝心"等方式见无色转起的过患,在无彼时确定寂静殊胜性而造作色定,但色离染修习与近行一起是无色定,其中特别是第一无色禅。如果如此应当说"在限定虚空遍中也"。因为那个也得无色相似性?这是所欲的,但这里前师没有说。因为如色离染修习以离染法性而成就,在离染法相似的境特殊中现起,如是无色离染修习也如是说没有任何相违,但因为外道应当修习那个定,他们只在境道结缚而修习那个禅,所以具见的前师只在第四界遍中说无色离染修习预备应当看见。而且如在色遍中,在前三界遍中也只以色反影为施设所缘,依世间言说习惯而转起。如是作已在清净道...

1.57) pathavīkasiṇassa ādāsacandamaṇḍalūpamāvacanañca samatthitaṃ hoti, catutthaṃ pana bhūtakasiṇaṃ bhūtappaṭicchāyameva jhānassa gocarabhāvaṃ gacchatīti tasseva arūpapaṭibhāgatā yuttāti vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.

Idhevāti pañcavokārabhaveyeva. Tatthāti asaññabhave. Yadi rūpakkhandhamattameva asaññabhave pātubhavati, kathamarūpasannissayena vinā tattha rūpaṃ pavattati, kathaṃ pana rūpasannissayena vinā arūpadhātuyaṃ arūpaṃ pavattati, idampi tena samānajātiyameva. Kasmā? Idheva adassanato. Yadi evaṃ kabaḷīkārāhārena vinā rūpadhātuyaṃ rūpena na pavattitabbaṃ, kiṃ kāraṇaṃ ? Idheva adassanato. Api ca yathā yassa cittasantānassa nibbattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena sambhavato rūpaṃ nissāya pavatti, yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena rūpanirapekkhatāya kāraṇassa, evaṃ yassa rūpappabandhassa nibbattikāraṇaṃ vigatataṇhaṃ arūpe, tassa vinā arūpena pavatti hotīti asaññabhave rūpakkhandhamattameva nibbattati. Kathaṃ pana tattha kevalo rūpappabandho paccuppannapaccayarahito cirakālaṃ pavattatīti paccetabbaṃ, kittakaṃ vā kālaṃ pavattatīti codanaṃ manasi katvā āha ‘‘yathā nāma jiyāvegukkhitto saro’’tiādi, tena na kevalamāgamoyeva ayamettha yuttīti dasseti. Tattakameva kālanti ukkaṃsato pañca mahākappasatānipi tiṭṭhanti asaññasattā. Jhānavegeti asaññasamāpattiparikkhate kammavege. Antaradhāyatīti paccayanirodhena nirujjhati nappavattati.


我来翻译这段巴利文：
1.57
地遍与镜月轮的比喻说明也成立,但第四界遍只是界的反影作为禅的行境,所以只它的无色相似性合理,因此应当了知只说风遍预备。
"在此"即只在五蕴有。"在彼"即在无想有。如果只有色蕴在无想有现起,如何无无色依止而色在彼转起,但如何无色依止而无色在无色界转起,这也与彼同类。为什么?因为不见在此。如果如此,无段食而色不应在色界转起,什么原因?因为不见在此。而且如那个心相续的生因是对色未离贪,它与色一起生故依色转起,但那个生因是对色离贪,它无色而不依色因为因的不依色性,如是那个色相续的生因是对无色离贪,它无无色而转起,所以在无想有只生色蕴。但如何在彼只色相续无现在缘而长时转起应当承认,或转起多久时间的诘问作意而说"如被弦力射的箭"等,以此显示此不只是传承而是合理。"尔许时"即无想有情最长住五百大劫。"以禅力"即以无想定所限定的业力。"灭没"即以缘灭而灭不转起。


Idhāti kāmabhave. Kathaṃ pana anekakappasatasamatikkamena ciraniruddhato viññāṇato idha viññāṇaṃ samuppajjati. Na hi niruddhe cakkhumhi cakkhuviññāṇamuppajjamānaṃ diṭṭhanti? Nayidamekantato daṭṭhabbaṃ. Ciraniruddhampi hi cittaṃ samānajātikassa antarānuppajjanato anantarapaccayamattaṃ hotiyeva, na bījaṃ, bījaṃ pana kammaṃ. Tasmā kammato bījabhūtato ārammaṇādīhi paccayehi asaññabhavato cutānaṃ kāmadhātuyā upapattiviññāṇaṃ hotiyeva. Tenāha ‘‘idha paṭisandhisaññā uppajjatī’’ti. Ettha ca yathā nāma utuniyāmena pupphaggahaṇe niyatakālānaṃ rukkhānaṃ vekhe dinne vekhabalena na yathā niyāmatā hoti pupphaggahaṇassa, evameva pañcavokārabhave avippayogena vattamānesu rūpārūpadhammesu rūpārūpavirāgabhāvanāvekhe dinne tassa samāpattivekhabalassa anurūpato arūpabhave asaññābhave ca yathākkamaṃ rūparahitā arūparahitā ca khandhānaṃ pavatti hotīti veditabbaṃ. Nanu ettha jātisatasahassadasasaṃvaṭṭādīnaṃ matthake, abbhantarato vā pavattāya asaññūpavattiyā vasena lābhīadhiccasamuppannikavādo lābhīsassatavādo viya anekabhedo sambhavatīti? Saccaṃ sambhavati, anantarattā pana āpannāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādo nayadassanavasena ekova dassitoti daṭṭhabbaṃ. Atha vā sassatadiṭṭhisaṅgahato adhiccasamuppannikavādassa sassatavāde āgato sabbo desanānayo yathāsambhavaṃ adhiccasamuppannikavādepi gahetabboti imassa visesassa dassanatthaṃ bhagavatā lābhīadhiccasamuppannikavādo avibhajitvā desito. Avassañca sassatadiṭṭhisaṅgaho adhiccasamuppannikavādassa icchitabbo saṃkilesapakkhe sattānaṃ ajjhāsayassa duvidhattā. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘sassatucchedadiṭṭhi cā’’ti. Tathā ca vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97-98).

Nanu ca adhiccasamuppannikavādassa sassatadiṭṭhisaṅgaho na yutto. ‘‘Ahañhi pubbe nāhosi’’ntiādivasena pavattanato, apubbasattapātubhāvaggāhattā, attano lokassa ca sadābhāvagāhinī ca sassatadiṭṭhi ‘‘atthitveva sassatisama’’nti pavattanato? No na yutto anāgate koṭiadassanato. Yadipi hi ayaṃ vādo ‘‘somhi etarahi ahutvā santatāya pariṇato’’ti (dī. ni. 1.68) attano lokassa ca atītakoṭiparāmasanavasena pavatto, tathāpi vattamānakālato paṭṭhāya na tesaṃ katthaci anāgate pariyantaṃ passati, visesena ca paccuppannānāgatakālesu pariyantādassanapabhāvito sassatavādo. Yathāha ‘‘sassatisamaṃ tatheva ṭhassatī’’ti. Yadi evaṃ imassa vādassa, sassatavādādīnañca pubbantakappikesu saṅgaho na yutto anāgatakālaparāmasanavasena pavattattāti? Na, samudāgamassa atītakoṭṭhāsikattā. Tathā hi nesaṃ samuppatti atītaṃsapubbenivāsañāṇehi, tappaṭirūpakānussavādippabhāvitatakkanehi ca saṅgahitāti, tathā ceva saṃvaṇṇitaṃ. Atha vā sabbattha appaṭihatañāṇena vādivarena dhammassāminā niravasesato agatiñca gatiñca yathābhūtaṃ sayaṃ abhiññā sacchikatvā paveditā etā diṭṭhiyo, tasmā yāvatikā diṭṭhiyo bhagavatā desitā, yathā ca desitā, tathā tathāva sanniṭṭhānato sampaṭicchitabbā, na ettha yuttivicāraṇā kātabbā buddhavisayattā. Acinteyyo hi buddhavisayoti.

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Aparantakappikavādavaṇṇanā



我来翻译这段巴利文：
"此"即欲有。但如何超过几百劫长时灭的识在此识生起。因为不见已灭的眼处生起眼识吗?这不应当一向地看。因为即使长时灭的心,因同类之间不生起而只是无间缘,不是种子,但业是种子。所以从作种子的业以所缘等缘,从无想有死者在欲界有生识。所以说"此处生起结生想"。这里如依时节法则取花的定时树被给予条件力时,不如法则取花,如是在五蕴有中不离而转起的色无色法被给予色无色离染修习条件时,由于那定条件力相应,应当了知在无色有无想有中依次无色和无无色的蕴转起。难道这里依百千生、十坏等的顶,或内部转起的无想生起力而得非因生论如得常论有多种可能吗?实在可能,但应当看见依近得的无想生起力而得非因生论依方式显示只一种。或者因摄入常见而非因生论在常论中来的一切教说方式也应当如理在非因生论中取,为了显示这个差别世尊不分别而说得非因生论。而且必须欲求非因生论摄入常见,因为染污分众生的意乐有二种。如是在义释中说"常见断见"。如是将说"其中七是断见,其余是常见"。
难道非因生论摄入常见不合理。因为依"我过去不有"等方式转起,因为执取非前有情现起,而常见以自己和世间常有而执取,因为依"确实常住相似"而转起?不,不是不合理,因为不见未来边。因为虽然此论依"我现在不有而转变为有"执取自己和世间过去边而转起,但从现在开始他们不见未来某处的边,而且常论特别以现在未来不见边而生。如说"常住相似如是将住"。如果如此此论和常论等摄入前际计者不合理,因为依执取未来时而转起?不,因为来源是过去分。因为他们的生起以过去分宿住智,和似彼的传闻等生思惟而摄,如是已解释。或者一切处以无碍智的说者法主亲自以智证知而说这些见的无余的不行处和行处如实,所以世尊所说的见多少和如何说,如是如是应当从确定而接受,这里不应当作推理观察因为是佛境界。因为佛境界不可思议。
第二诵分解释完。
后际计论解释;

74. ‘‘Aparante ñāṇaṃ, aparantānudiṭṭhino’’tiādīsu viya apara-saddo idha anāgatakālavācakoti āha ‘‘anāgatakoṭṭhāsasaṅkhāta’’nti. Aparantaṃ kappetvātiādīsu ‘‘pubbantaṃ kappetvā’’tiādīsu vuttanayena attho veditabbo. Visesamattameva vakkhāma.

Saññīvādavaṇṇanā

75. Uddhamāghātanāti pavatto vādo uddhamāghātano, so etesaṃ atthīti uddhamāghātanikā. Yasmā pana te diṭṭhigatikā ‘‘uddhaṃ maraṇā attā nibbikāro’’ti vadanti, tasmā ‘‘uddhamāghātanā attānaṃ vadantīti uddhamāghātanikā’’ti vuttaṃ. Saññīvādo etesaṃ atthīti saññīvādā ‘‘buddhaṃ assa atthīti buddho’’ti yathā. Atha vā saññīti pavatto vādo saññī sahacaraṇanayena, saññī vādo etesanti saññīvādā.

76-

我来 译这段巴利文：
74.
如在"后际智、后际随见"等中的"后"字在此是说未来时,所以说"名为未来分"。"计后际"等应当依"计前际"等中所说方式了知义。我们将只说差别。
有想论解释
75.
"上断"即转起的论是上断,他们有此故为上断论者。但因为彼等见者说"死后我无变异",所以说"说死后我故为上断论者"。他们有有想论故为有想论者,如"有觉故为觉者"。或者有想即转起的论是有想依随行方式,他们有有想论故为有想论者。
76.<.Assistant>

77.Rūpī attāti ettha nanu rūpavinimuttena attanā bhavitabbaṃ saññāya viya rūpassapi attaniyattā. Na hi ‘‘saññī attā’’ti ettha saññā attā. Teneva hi ‘‘tattha pavattasaññañcassa saññāti gahetvā’’ti vuttaṃ. Evaṃ sati kasmā kasiṇarūpaṃ ‘‘attā’’ti gahetvā vuttanti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘rūpaṃ assa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti, sā ca ‘‘natthī’’ti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadi evaṃ imassa vādassa sassatadiṭṭhisaṅgaho na yujjatīti? No na yujjati kāyabhedato uddhaṃ attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogoparaṃ maraṇā’’ti. Atha vā ‘‘rūpaṃ assa atthīti rūpī’’ti vuccamānepi na doso. Kappanāsiddhenapi hi bhedena abhedassāpi niddesadassanato, yathā ‘‘silāputtakassa sarīra’’nti. Ruppanaṃ vā rūpasabhāvo rūpaṃ, taṃ etassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. dukamātikā 11) viya. Evañca katvā rūpasabhāvattā attano ‘‘rūpī attā’’ti vacanaṃ ñāyāgatamevāti ‘‘kasiṇarūpaṃ ‘attā’ti gahetvā’’ti vuttaṃ. Niyatavāditāya kammaphalapaṭikkhepato natthi ājīvakesu jhānasamāpattilābhoti āha ‘‘ājīvakādayo viya takkamatteneva vā rūpī attā’’ti. Tathā hi kaṇhābhijātiādīsu chaḷābhijātīsu aññataraṃ attānaṃ ekacce ājīvakā paṭijānanti. Natthi etassa rogo bhaṅgoti arogoti aroga-saddassa niccapariyāyatā veditabbā, rogarahitatāsīsena vā nibbikāratāya niccataṃ paṭijānāti diṭṭhigatikoti āha ‘‘arogoti nicco’’ti.

Kasiṇugghāṭimākāsapaṭhamāruppaviññāṇanatthibhāvaākiñcaññāyatanāni arūpasamāpattinimittaṃ nimbapaṇṇe tittakaraso viya sarīraparimāṇo arūpī attā tattha tiṭṭhatīti nigaṇṭhāti āha ‘‘nigaṇṭhādayo viyā’’ti. Missakagāhavasenāti rūpārūpasamāpattīnaṃ nimittāni ekajjhaṃ katvā ‘‘eko attā’’ti, tattha pavattasaññañcassa ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhitāya tannimittaṃ rūpabhāvena arūpabhāvena ca attā upatiṭṭhati, tasmā ‘‘rūpī ca arūpī cā’’ti abhinivesaṃ janesi ajjhattavādino viya, takkamatteneva vā rūpārūpadhammānaṃ missakaggahaṇavasena ‘‘rūpī arūpī ca attā hotī’’ti.

Takkagāhenevāti saṅkhārāvasesasukhumabhāvappattadhammā viya accantasukhumabhāvappattiyā sakiccasādhanāsamatthatāya thambhakuṭṭahatthapādādisaṅghāto viya neva rūpī, rūpasabhāvānativattanato na arūpīti evaṃ pavattatakkagāhena. Atha vā antānantikacatukkavāde viya aññamaññapaṭikkhepavasena attho veditabbo. Kevalaṃ pana tattha desakālabhedavasena tatiyacatutthavādā dassitā, idha kālavatthubhedavasenāti ayameva visesoti. Kālabhedavasena cettha tatiyavādassa pavatti rūpārūpanimittānaṃ saha anupaṭṭhānato. Catutthavādassa pana vatthubhedavasena pavatti rūpārūpadhammānaṃ samūhato ‘‘eko attā’’ti takkanavasenāti tattha vuttanayānusārena veditabbaṃ.

Dutiyacatukke yaṃ vattabbaṃ, taṃ ‘‘amati gacchati ettha bhāvo osāna’’ntiādinā antānantikavāde vuttanayena veditabbaṃ.


我来翻译这段巴利文：
77.
"有色我"此中,难道不应当有离色的我,因为如想一样色也是我所。因为在"有想我"中想不是我。所以说"取彼处转起想为他的想"。如是为何说取遍色为"我"?不应当这样看"有色是他故有色",而是"倾向变坏故有色"。这里变坏因为似色性,依遍色增减时而得差别,不能说"没有"因为有小大等差别存在。如果如此此论摄入常见不合理?不,不是不合理,因为他所说身坏后我无变异。如是说"死后无病"。或者说"有色是他故有色"也无过。因为见依假立差别说无差别,如"石子的身"。或者变坏即色自性为色,他有此故有色,我如"有色法"等。如是作已因我是色自性而说"有色我"是合理的,所以说"取遍色为我"。因为说定论而否定业果,所以说"或如邪命外道等只以思惟有色我"。如是某些邪命外道承认在黑等六生中的某一为我。"无病"即无他的病坏,应当了知无病音是常的同义,或者见者以无病性为主而承认以无变异性为常性,所以说"无病即常"。
如邪命外道等,遍除外空、第一无色识、无所有、无所有处等是无色定相,如苦楝叶苦味,无色我如身量在彼住。"依杂执取方式"即将色无色定相合一而"一我",依取彼处转起想为"他的想"方式。因为此见者因得色无色定而彼相以色性和无色性而住立我,所以生"有色且无色"执著如内论者,或者只以思惟依色无色法的杂取方式而"我是有色无色"。
"只依思惟执取"即如余行得极细性的法,因得极细性而不能作自己作用,如柱墙手足聚,既非有色,因不超越色自性而非无色,如是依转起思惟执取。或者应当如在有边无边四句论中依相互否定方式了知义。但在彼中依处所时间差别显示第三第四论,在此依时间事物差别,只此是差别。这里依时间差别而第三论转起,因为色无色相不俱现起。但第四论依事物差别转起,因为依色无色法的聚而以思惟"一我",应当依彼所说方式了知。
在第二四句中应当说的,应当依"趣向此中有到边"等在有边无边论中所说方式了知。


Yadipi aṭṭhasamāpattilābhino diṭṭhigatikassa vasena samāpattibhedena saññābhedasambhavato ‘‘nānattasaññī attā’’ti ayampi vādo samāpannakavasena labbhati. Tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato samāpannakavasena ‘‘ekattasaññī’’ti āha. Tenevettha samāpannakaggahaṇaṃ kataṃ. Ekasamāpattilābhino eva vā vasena attho veditabbo. Samāpattibhedena saññābhedasambhavepi bahiddhā puthuttārammaṇe saññānānattena oḷārikena nānattasaññitaṃ dassetuṃ ‘‘asamāpannakavasena nānattasaññī’’ti vuttaṃ. ‘‘Parittakasiṇavasena parittasaññī’’ti iminā satipi saññāvinimutte dhamme ‘‘saññāyeva attā’’ti vadatīti dassitaṃ hoti. Kasiṇaggahaṇañcettha saññāya visayadassanaṃ, evaṃ vipulakasiṇavasenāti etthāpi attho veditabbo. Evañca katvā antānantikavāde , idha ca antānantikacatukke paṭhamadutiyavādehi imesaṃ dvinnaṃ vādānaṃ viseso siddho hoti, aññathā vuttappakāresu vādesu pubbantāparantakappanabhedena satipi kehici visese kehici natthi yevāti. Atha vā ‘‘aṅguṭṭhappamāṇo attā, yavappamāṇo, aṇumatto vā attā’’ti ādidassanavasena paritto saññī cāti parittasaññī, kapilakaṇādādayo viya attano sabbagatabhāvapaṭijānanavasena appamāṇo saññī cāti appamāṇasaññīti evampettha attho daṭṭhabbo.

Dibbacakkhuparibhaṇḍatāya yathākammūpagañāṇassa dibbacakkhupabhāvajanitena yathākammūpagañāṇena dissamānāpi sattānaṃ sukhādisamaṅgitā dibbacakkhunāva diṭṭhā hotīti āha ‘‘dibbena cakkhunā’’tiādi. Nanu ca ‘‘ekantasukhī attā’’tiādivādānaṃ aparantadiṭṭhibhāvato ‘‘nibbattamānaṃ disvā’’ti vacanaṃ anupannanti? Nānupapannaṃ, anāgatassa ekantasukhibhāvādikassa pakappanaṃ paccuppannāya nibbattiyā dassanena adhippetanti. Tenevāha ‘‘nibbattamānaṃ disvā ‘ekantasukhī’ti gaṇhātī’’ti. Ettha ca tassaṃ tassaṃ bhūmiyaṃ bahulaṃ sukhādisahitadhammappavattidassanena tesaṃ ‘‘ekantasukhī’’ti gāho daṭṭhabbo. Atha vā hatthidassakaandhā viya diṭṭhigatikā yaṃ yadeva passanti, taṃ tadeva abhinivissa voharantīti na ettha yutti maggitabbā.

Asaññī nevasaññīnāsaññīvādavaṇṇanā

78-

我来翻译这段巴利文：
虽然依得八定的见者因定差别而有想差别可能,"异想我"此论也依入定者而得。但因为在定中只以一相而想现起,所以依入定者说"一想"。因此这里作入定者的取。或者应当依只得一定者了知义。虽然因定差别而有想差别可能,为了显示在外多所缘中以粗想差别而异想性,说"依非入定者而异想"。以"依小遍而小想"此显示虽有离想的法而说"只想是我"。这里取遍是显示想的境,如是在"依广遍"中也应当了知义。如是作已在有边无边论中,这里在有边无边四句中,以第一第二论与这两论的差别成立,否则在所说诸论中虽有依前际后际计的差别,对某些有差别对某些则无。或者应当如是看此义:"如拇指量我,如麦量,或如极微量"等见方式而小及想为小想,如迦毗罗、羯拏陀等依承认自己遍一切方式而无量及想为无量想。
因天眼边际而随业趣智是天眼所生,虽然以随业趣智见有情具足乐等也是以天眼见,所以说"以天眼"等。难道"一向乐我"等论是后际见,说"见生起"不合适?不是不合适,因为意在以见现在生起而计未来一向乐性等。所以说"见生起而执'一向乐'"。这里应当看他们依见在彼彼地多乐等法转起而执"一向乐"。或者见者如摸象的盲人,执著所见的一切而说,所以这里不应当寻求道理。
无想非想非非想论解释
78-

83. Asaññīvāde asaññabhave nibbattasattavasena paṭhamavādo, ‘‘saññaṃ attato samanupassatī’’ti ettha vuttanayena saññaṃyeva ‘‘attā’’ti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato ‘‘asaññī’’ti pavatto dutiyavādo, tathā saññāya saha rūpadhamme, sabbe eva vā rūpārūpadhamme ‘‘attā’’ti gahetvā pavatto tatiyavādo, takkagāhavaseneva catutthavādo pavatto. Tassa pubbe vuttanayeneva attho veditabbo. Dutiyacatukkepi kasiṇarūpassa asañjānanasabhāvatāya asaññīti katvā antānantikavāde vuttanayeneva cattāropi veditabbā. Tathā nevasaññīnāsaññīvādepi nevasaññīnāsaññībhave nibbattasattasseva cutipaṭisandhīsu, sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo, asaññīvāde vuttanayena sukhumāya saññāya vasena, sañjānanasabhāvatāpaṭijānena ca dutiyavādādayo pavattāti evaṃ ekena pakārena satipi kāraṇapariyesanassa sambhave diṭṭhigatikavādānaṃ anādaraṇīyabhāvadassanatthaṃ ‘‘tattha na ekantena kāraṇaṃ pariyesitabba’’nti vuttanti daṭṭhabbaṃ. Etesañca saññīasaññīnevasaññīnāsaññīvādānaṃ ‘‘arogo paraṃ maraṇā’’ti vacanato sassatadiṭṭhisaṅgaho pākaṭoyeva.

Ucchedavādavaṇṇanā



我来 译这段巴利文：
83.
在无想论中,第一论依无想有中生的有情,第二论如在"观想为我"中所说方式只取想为"我",因为以其为有所依而住的其他想的无,而转起"无想",如是依想与色法,或取一切色无色法为"我"而转起第三论,第四论只依思惟执取而转起。它的义应当依前所说方式了知。在第二四句中也,因为遍色是无想知性质而作无想,应当依有边无边论所说方式了知四种。如是在非想非非想论中也,第一论依非想非非想有中生的有情在死生时,或在一切处承认有不能作明了想作用的细想的存在,依无想论所说方式以细想,和承认想知性质而转起第二论等。如是以一种方式虽然有寻求因的可能,为了显示见论者的不应尊重性而说"彼中不应一向寻求因"应当看见。这些有想、无想、非想非非想论因说"死后无病"而摄入常见是明显的。
断见论解释

84. Asato vināsāsambhavato atthibhāvanibandhano ucchedoti vuttaṃ ‘‘sato’’ti. Yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalānaṃ paramatthato bhinnasabhāvattā bhinnasantānapatitānaṃ viya accantabhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ, evaṃ hetuphalabhūtānaṃ dhammānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantamabhedaggahaṇampi kāraṇaṃ evāti dassetuṃ ‘‘sattassā’’ti vuttaṃ pāḷiyaṃ. Santānavasena hi vattamānesu khandhesu ghanavinibbhogābhāvena sattagāho, sattassa ca atthibhāvagāhanibandhano ucchedagāho yāvāyaṃ attā na ucchijjati, tāvāyaṃ vijjatiyevāti gahaṇato, nirudayavināso vā idha ucchedoti adhippetoti āha ‘‘upaccheda’’nti. Visesena nāso vināso, abhāvo. So pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamoyeva hotīti āha ‘‘adassana’’nti. Adassane hi nāsa-saddo loke niruḷhoti. Bhāvavigamanti sabhāvāpagamaṃ. Yo hi nirudayavināsavasena ucchijjati, na so attano sabhāvena tiṭṭhatīti. Lābhīti dibbacakkhuñāṇalābhī. Cutimattamevāti sekkhaputhujjanānampi cutimattameva. Na upapātanti pubbayogābhāvena, parikammākaraṇena vā upapātaṃ daṭṭhuṃ na sakkoti. ‘‘Alābhī ca ko paralokaṃ na jānātī’’ti natthikavādavasena, mahāmūḷhabhāveneva vā ‘‘ito añño paraloko atthī’’ti anavabodhamāha. Ettakoyeva visayo, yo yaṃ indriyagocaroti. Attano dhītuyā hatthagaṇhanakarājādi viya kāmasukhagiddhatāya vā. ‘‘Na puna viruhantī’’ti patitapaṇṇānaṃ vaṇṭena appaṭisandhikabhāvamāha. Evameva sattāti yathā paṇḍupalāso bandhanā pavutto na paṭisandhiyati, evaṃ sabbe sattā appaṭisandhikamaraṇameva nigacchantīti. Jalapubbūḷakūpamā hi sattāti tassa laddhi. Tathāti vuttappakārena. Lābhinopi cutito uddhaṃ adassaneneva imā diṭṭhiyo uppajjantīti āha ‘‘vikappetvā vā’’ti.

Etthāha – yathā amarāvikkhepikavādā ekantaalābhīvaseneva dassitā, yathā ca uddhamāghātanikasaññīvādacatukko ekantalābhīvaseneva, na evamayaṃ. Ayaṃ pana sassatekaccasassatavādādayo viya lābhīalābhīvasena pavatto. Tathā hi vuttaṃ ‘‘tattha dve janā’’tiādi. Yadi evaṃ kasmā sassatavādādidesanāhi idha aññathā desanā pavattāti? Vuccate – desanāvilāsappattito. Desanāvilāsappattā hi buddhā bhagavanto, te veneyyajjhāsayānurūpaṃ vividhenākārena dhammaṃ desenti, aññathā idhāpi ca evaṃ bhagavā deseyya ‘‘idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… yathāsamāhite citte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena arahato cuticittaṃ passati, puthūnaṃ vā parasattānaṃ, na heva kho taduddhaṃ upapattiṃ, so evamāha ‘yathā kho bho ayaṃ attā’’’ tiādinā visesalābhino, takkino ca visuṃ katvā, tasmā desanāvilāsena veneyyajjhāsayānurūpaṃ sassatavādādidesanāhi aññathāyaṃ desanā pavattāti daṭṭhabbaṃ.


我来翻译这段巴利文：
84.
因为无不能灭故,断依存在而说"有"。如以因果性转起的自性法虽在一相续所摄,与异相续所落有差别,因为因果胜义上是异自性,如同异相续所落而以极异决定而邪执差别理是断执的因,如是虽有因果诸法的自性差别,因一相续所摄而以一性理极无差别执也是因,为了显示此而在圣典中说"有情的"。因为在依相续转起的诸蕴中因无聚分别而有情执,有情的有执系缚断执,因为执著只要此我不断灭,则此存在,或者这里意指无生灭为断。所以说"断绝"。殊胜灭为灭,无有。但它超越肉眼慧眼的见路,所以说"不见"。因为在世间灭音成就于不见。"有离去"即自性舍离。因为以无生灭方式断灭的,不以自己的自性住立。"得者"即得天眼智者。"只死"即有学凡夫的只死。"非生"因为无前修习,或因为不作准备而不能见生。说"不得者谁不知他世"是依无有论方式,或只依极愚痴性而说不觉知"此外有他世"。"只此境界,此根境"。如取自己女儿手的王等,或因贪着欲乐。"不再生长"说如落叶与茎无结合性。"如是诸有情"即如黄叶从系缚落已不结合,如是一切有情到达无结合死。因为他的见解是有情如水泡喻。"如是"即如所说方式。因为即使得者因死后不见而生此等见,所以说"或分别"。
此中问:"如诡辩论者只依不得者而显示,如后边想有四句论只依得者,此不如是。此如常论一分常论等依得者不得者而转起。如是说'此中二人'等。如是为何与常论等说法不同此说法转起?" 答:"因为得说法殊胜。因为诸佛世尊得说法殊胜,他们随顺所化意乐以种种行相说法,否则这里世尊也如是说:'此中诸比丘,某沙门或婆罗门勤修...乃至...如是心定已,引心向有情死生智,他以清净超人天眼见阿罗汉死心,或诸余有情,但不见彼后生,他如是说:如是尊者此我'等分别得殊胜者与思惟者,所以应当见依说法殊胜随顺所化意乐而此说法与常论等说法不同而转起。"<.Assistant>


Atha vā ekaccasassatavādādīsu viya na idha takkīvādito visesalābhīvādo bhinnākāro, atha kho samānabhedatāya samānākāroyevāti imassa visesassa pakāsanatthaṃ bhagavatā ayamucchedavādo purimavādehi visiṭṭhākāro desito. Sambhavati hi takkinopi anussavādivasena adhigamavato viya idha abhiniveso. Atha vā na imā diṭṭhiyo bhagavatā anāgate evaṃ bhāvīvasena desitā, nāpi parikappavasena, atha kho yathā yathā diṭṭhigatikehi ‘‘idameva saccaṃ, moghamañña’’nti paññattā, tathā tathā yathābhuccaṃ sabbaññutaññāṇena paricchinditvā pakāsitā. Yehi gambhīrādippakārā aputhujjanagocarā buddhadhammā pakāsanti, yesañca parikittanena tathāgatā sammadeva thomitā honti. Ucchedavādīhi ca diṭṭhigatikehi yathā uttaruttarabhavadassīhi aparabhavadassīnaṃ tesaṃ vādapaṭisedhavasena sakasakavādā patiṭṭhāpitā, tathāyaṃ desanā pavattāti purimadesanāhi imissā desanāya pavattibhedo na codetabbo. Evañca katvā arūpabhavabhedavasena viya kāmarūpabhavabhedavasenāpi ucchedavādo vibhajitvā daṭṭhabbo. Atha vā paccekaṃ kāmarūpabhavabhedavasena viya arūpabhavavasenāpi na vibhajitvā vattabbo, evañca sati bhagavatā vuttasattakato bahutarabhedo, appatarabhedo vā ucchedavādo āpajjatīti evaṃ pakārāpi codanā anavakāsāvāti.

Etthāha – yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vuttaṃ pañcavokārabhavapariyāpannaṃ attabhāvaṃ ārabbha pavattattā tesaṃ vādānaṃ, catuvokārabhavapariyāpannaṃ pana attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu kasmā ‘‘kāyassa bhedā’’ti vuttaṃ . Na hi arūpīnaṃ kāyo vijjatīti? Saccametaṃ, rūpattabhāve pavattavohāreneva pana diṭṭhigatiko arūpattabhāvepi kāyavohāraṃ āropetvā āha ‘‘kāyassa bhedā’’ti. Yathā ca diṭṭhigatikā diṭṭhiyo paññāpenti, tathā ca bhagavā dassetīti, arūpakāyabhāvato vā phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Ettha ca kāmadevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyavādādīnaṃ yutto aparantakappikabhāvo anāgataddhavisayattā tesaṃ vādānaṃ, na pana diṭṭhigatikapaccakkhabhūtamanussattabhāvasamucchedapatiṭṭhāpakassa paṭhamavādassa paccuppannavisayattā. Dutiyavādādīnañhi purimapurimavādasaṅgahitasseva attano taduttaruttaribhavopapannassa samucchedato yujjati aparantakappikatā, tathā ca ‘‘no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi vuttaṃ, yaṃ pana tattha vuttaṃ ‘‘atthi kho bho añño attā’’ti, taṃ manussakāyavisesāpekkhāya vuttaṃ, na sabbathā aññabhāvatoti? No na yutto, idhalokapariyāpannattepi ca paṭhamavādavisayassa anāgatakālasseva tassa adhippetattā paṭhamavādinopi aparantakappikatāya na koci virodhoti.

Diṭṭhadhammanibbānavādavaṇṇanā

93.Diṭṭhadhammoti dassanabhūtena ñāṇena upaladdhadhammo. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti āha ‘‘diṭṭhadhammoti paccakkhadhammo vuccatī’’ti. Teneva ca ‘‘tattha tattha paṭiladdhattabhāvassetaṃ adhivacana’’nti vuttaṃ.



我来翻译这段巴利文：
或者如在一分常论等中不是这里思惟论者的见与得殊胜者见异相,而是因为同分别故同相,为了显示此差别世尊说此断见论与前论有殊胜相。因为思惟者也可能如依传闻等而得者这里有执著。或者世尊不是依未来将如是有方式说这些见,也不依思惟方式,而是如见者们以"此是真实,其他虚妄"而施设,如是以一切知智确定而显示如实。以此显示非凡夫境的甚深等种种佛法,以赞叹此等而如来被正赞叹。断见论者见者们如见上上有者以否定见后有者的他们的论而建立各自的论,如是此说法转起,不应指责此说法与前说法的转起差别。如是作已应当如依无色有差别也依欲色有差别分别看断见论。或者不应如各别依欲色有差别也依无色有方式分别而说,如是则断见论成为比世尊所说的七种更多或更少差别,如是种类的指责也无机会。
此中问:"前三论中说'身坏'是合理的,因为依五蕴有所摄身而转起彼等论,但依四蕴有所摄身而转起的第四等四论中为何说'身坏'。因为无色者无身存在?"此是真实,但见者以色身中转起的言说加于无色身也说"身坏"。如见者施设诸见,如是世尊显示,或者应当见因为是无色身故在触等法聚成的无色身中说身。这里第二论等建立欲天身等无余坏灭是合理的后际计性,因为彼等论是未来时境,但不是第一论建立见者现见的人身断灭因为是现在境。因为第二论等由前前论所摄的自己生上上有的断灭而合理后际计性,如是说"尊者此我不以此为正断灭"等,但彼中说"尊者有其他我",这是依人身差别而说,不是一切处异性?不,不是不合理,因为虽然第一论境属此世间,但因为意指未来时,所以第一论者也无任何与后际计性相违。
现法涅槃论解释
93.
"现法"即以成为见的智所得法。此中虽非根境,因极明显如根境,所以说"现法即说现见法"。因此也说"这是在彼彼得身的同义语"。

95.Antonijjhāyanalakkhaṇoti ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cetaso anto abbhantaraṃ nijjhāyanaṃ socanaṃ antonijjhāyanaṃ, taṃ lakkhaṇaṃ etassāti antonijjhāyanalakkhaṇo. Tannissitalālappanalakkhaṇoti taṃ sokaṃ samuṭṭhānahetuṃ nissitaṃ tannissitaṃ, bhusaṃ vilāpanaṃ lālappanaṃ, tannissitañca lālappanañca tannissitalālappanaṃ, taṃ lakkhaṇaṃ etassāti tannissitalālappanalakkhaṇo. Ñātibyasanādinā phuṭṭhassa paridevenāpi asakkuṇantassa antogatasokasamuṭṭhito bhuso āyāso upāyāso. So pana yasmā cetaso appasannākāro hoti, tasmā ‘‘visādalakkhaṇo’’ti vutto.

96. Vitakkanaṃ vitakkitaṃ, taṃ pana abhiniropanasabhāvo vitakkoyevāti āha ‘‘abhi…pe… vitakko’’ti. Esa nayo vicāritanti etthāpi. Khobhakarasabhāvattā vitakkavicārānaṃ taṃsahitaṃ jhānaṃ saubbilanaṃ viya hotīti vuttaṃ ‘‘sakaṇḍakaṃ viya khāyatī’’ti.

97. Yāya ubbilāpanapītiyā uppannāya cittaṃ ‘‘ubbilāvita’’nti vuccati, sā pīti ubbilāvitattaṃ yasmā pana cittassa ubbilabhāvo tassā pītiyā sati hoti, nāsati, tasmā sā ‘‘ubbilabhāvakāraṇa’’nti vuttā.

98.Ābhogoti vā cittassa ābhuggabhāvo, ārammaṇe oṇatabhāvoti attho. Sukhena hi cittaṃ ārammaṇe abhinataṃ hoti, na dukkhena viya apanataṃ, nāpi adukkhamasukhena viya anabhinataṃ anapanatañca. Tattha ‘‘khuppipāsādiabhibhūtassa viya manuññabhojanādīsu kāmehi viveciyamānassupādārammaṇapatthanā visesato abhivaḍḍhati, uḷārassa pana kāmarasassa yāvadatthaṃ tittassa manuññarasabhojanaṃ bhuttāvino viya suhitassa bhottukāmatā kāmesu pātabyatā na hoti, visayassāgiddhatāya visayehi dummociyehipi jalūkā viya sayameva muñcatī’’ti ca ayoniso ummujjitvā kāmaguṇasantappitatāya saṃsāradukkhavūpasamaṃ byākāsi paṭhamavādī. Kāmādīnaṃ ādīnavadassitāya, paṭhamādijjhānasukhassa santabhāvadassitāya ca paṭhamādijjhānasukhatittiyā saṃsāradukkhupacchedaṃ byākaṃsu dutiyādivādino, idhāpi ucchedavāde vuttappakāro vicāro yathāsambhavaṃ ānetvā vattabbo. Ayaṃ panettha viseso – ekasmiñhi attabhāve pañca vādā labbhanti. Teneva hi pāḷiyaṃ ‘‘añño attā’’ti aññaggahaṇaṃ na kataṃ. Kathaṃ panettha accantanibbānapaññāpakassa attano diṭṭhadhammanibbānavādassa sassatadiṭṭhiyā saṅgaho, na pana ucchedadiṭṭhiyāti? Taṃtaṃsukhavisesasamaṅgitāpaṭiladdhena bandhavimokkhena suddhassa attano sakarūpe avaṭṭhānadīpanato.

Sesāti sesā pañcapaññāsa diṭṭhiyo. Tāsu antānantikavādādīnaṃ sassatadiṭṭhibhāvo tattha tattha pakāsitoyeva.

101-

我来翻译这段巴利文：
95.
"内烧相"即被亲戚、财物、疾病、戒、见灾所触的心内、中烧恼忧愁为内烧恼,此为其相故为内烧相。"依此悲叹相"即依彼忧为生起因依止为依此,多悲为悲叹,依此及悲叹为依此悲叹,此为其相故为依此悲叹相。被亲戚灾等所触而不能悲泣者由内入忧生起的多恼为忧恼。但因为它是心不净相,所以说"忧相"。
96..
思考为寻,但它是引向性质只是寻,所以说"引...乃至...寻"。此理在"伺"中也如是。因为寻伺是动摇性质,具此的禅如有蒿草,所以说"如有刺显现"。
97..
因为生起彼踊跃喜而心说为"踊跃",彼喜为踊跃性。又因为心的踊跃性在有彼喜时有,在无时无,所以说它是"踊跃性因"。
98.
"倾向"即是心的屈折性,即在所缘上弯曲性的意思。因为以乐心在所缘上倾向,不如苦而背离,也不如不苦不乐而不倾向不背离。此中"如被饥渴等胜的人对可意食等被离欲时,对所缘的欲特别增长,但如充分饱足胜妙欲味者如食已可意味食的满足者无食欲,对欲的欲求因不贪着所缘如蚂蝗对难离的所缘自行舍离"如是不如理浮出而以欲分满足而说轮回苦止息为第一论者。因见欲等过患,因见初等禅乐寂静性,以初等禅乐满足而说断轮回苦为第二等论者,这里也应当如在断见论中所说方式随适合引来说。这里是此差别:在一身中得五论。因此在圣典中不作"其他我"的他取。如何这里宣说究竟涅槃的我的现法涅槃论摄入常见,而非断见?因为显示具足彼彼乐差别而得缚解脱的清净我住立于自相。
"余"即余五十五见。其中有边无边论等的常见性在彼彼已显示。
101-.

3. Kiṃ pana kāraṇaṃ pubbantāparantā eva diṭṭhābhinivesassa visayabhāvena dassitā, na pana tadubhayamekajjhanti? Asambhavato. Na hi pubbantāparantesu viya tadubhayavinimutte majjhante diṭṭhikappanā sambhavati ittarakālattā, atha pana paccuppannabhavo tadubhayavemajjhaṃ, evaṃ sati diṭṭhikappanakkhamo tassa ubhayasabhāvo pubbantāparantesuyeva antogadhoti kathamadassitaṃ. Atha vā pubbantāparantavantatāya ‘‘pubbantāparanto’’ti majjhanto vuccati , so ca ‘‘pubbantāparantakappikā vā pubbantāparantānudiṭṭhino’’ti vadantena pubbantāparantehi visuṃ katvā vuttoyevāti daṭṭhabbo. Aṭṭhakathāyampi ‘‘sabbepi te aparantakappike pubbantāparantakappike’’ti etena sāmaññaniddesena, ekasesena vā saṅgahitāti daṭṭhabbaṃ, aññathā saṅkaḍḍhitvā vuttavacanassa anatthakatā āpajjeyyāti. Ke pana te pubbantāparantakappikā? Ye antānantikā hutvā diṭṭhadhammanibbānavādāti evaṃ pakārā veditabbā.

Ettha ca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā’’ti vacanato, pubbantakappikādittayavinimuttassa ca kassaci diṭṭhigatikassa abhāvato yāni tāni sāmaññaphalādi (dī. ni. 1.166) suttantaresu vuttappakārāni akiriyāhetukanatthikavādādīni, yāni ca issarapajāpatipurisakālasabhāvaniyatiyadicchāvādādippabhedāni diṭṭhigatāni (visuddhi. ṭī. 2.563; vibha. anuṭī. 189 passitabbaṃ) bahiddhāpi dissamānāni, tesaṃ ettheva saṅgaho, antogadhatā ca veditabbā. Kathaṃ? Akiriyavādo tāva ‘‘vañjho kūṭaṭṭho’’tiādinā kiriyābhāvadīpanato sassatavāde antogadho, tathā ‘‘sattime kāyā’’tiādi (dī. ni. 1.174) nayappavatto pakudhavādo, ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’tiādi (dī. ni. 1.168) vacanato ahetukavādo adhiccasamuppannikavāde antogadho. ‘‘Natthi paro loko’’tiādi (dī. ni. 1.171) vacanato natthikavādo ucchedavāde antogadho. Tathā hi tattha ‘‘kāyassa bhedā ucchijjatī’’tiādi (dī. ni. 1.86) vuttaṃ. Paṭhamena ādi-saddena nigaṇṭhavādādayo saṅgahitā.

Yadipi pāḷiyaṃ nāṭaputtavāda (dī. ni. 1.178) bhāvena cātuyāmasaṃvaro āgato, tathāpi sattavatātikkamena vikkhepavāditāya nāṭaputtavādopi sañcayavādo viya amarāvikkhepavādesu antogadho. ‘‘Taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīra’’nti (dī. ni. 1.377; ma. ni. 2.122; saṃ. ni. 

我来 译这段巴利文：
3.
为何只显示前际后际为见执著的境,而不是两者一起?因为不可能。因为不像在前际后际中,在离两者的中际中不可能有见计度,因为是短暂时,若是现在有为两者中间,如是则适合见计度的它的两者性质已摄入前际后际中,如何不显示。或者因为有前际后际性而说中际为"前际后际",它应当看见被说"或前际后际计者或随见前际后际者"而与前际后际别说。在义释中也以"一切彼等为后际计者前际后际计者"此普遍说,或一存留应当看见摄入,否则集说的言说成为无义。那些前际后际计者是谁?应当了知如是是成为有边无边者而至现法涅槃论者。
此中因说"一切彼等以此六十二事,或以其中之一,无此外",且无离前际计等三者的任何见者,那些在沙门果等其他经中所说无作因无有论等,以及那些在外见到的主宰者生主人时自性决定随欲论等差别的诸见,应当了知它们的摄入和内摄于此。如何?首先无作论因以"不生坚住"等显示无作用而内摄于常见,如是以"此七身"等方式转起的巴俱陀论,因说"无因无缘有情污染"等而无因论内摄于偶然生论。因说"无他世"等而无有论内摄于断见。如是彼中说"身坏断灭"等。以第一等音摄取尼乾陀论等。
虽然在圣典中来尼干子论为四禁戒,但因超越七论而成诡辩论,尼干子论如散逸论内摄于诡辩论中。"此命此身,异命异身"

2.35) evaṃ pakārā vādā ‘‘rūpī attā hoti arogo paraṃ maraṇā’’tiādivādesu saṅgahaṃ gacchanti, ‘‘hoti tathāgato paraṃ maraṇā, ‘‘atthi sattā opapātikā’’ti evaṃ pakārā sassatavāde. ‘‘Na hoti tathāgato paraṃ maraṇā, natthi sattā opapātikā’’ti evaṃ pakārā ucchedavādena saṅgahitā. ‘‘Hoti ca na hoti ca tathāgato paraṃ maraṇā, atthi ca natthi ca sattā opapātikā’’ti evaṃ pakārā ekaccasassatavāde antogadhā. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā, nevatthi na natthi sattā opapātikā’’ti ca evaṃ pakārā amarāvikkhepavāde antogadhā. Issarapajāpatipurisakālavādā ekaccasassatavāde antogadhā, tathā kaṇādavādo. Sabhāvaniyatiyadicchāvādā adhiccasamuppannikavādena saṅgahitā. Iminā nayena suttantaresu, bahiddhā ca dissamānānaṃ diṭṭhigatānaṃ imāsu dvāsaṭṭhiyā diṭṭhīsu antogadhatā veditabbā.

Ajjhāsayanti diṭṭhijjhāsayaṃ. Sassatucchedadiṭṭhivasena hi sattānaṃ saṃkilesapakkhe duvidho ajjhāsayo, tañca bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ aparimāṇe eva ñeyyavisese uppajjanavasena anekabhedabhinnānampi ‘‘cattāro janā sassatavādā’’tiādinā dvāsaṭṭhiyā pabhedehi saṅgaṇhanavasena sabbaññutaññāṇena paricchinditvā dassento pamāṇabhūtāya tulāya dhārayamāno viya hotīti āha ‘‘tulāya tulayanto viyā’’ti. Tathā hi vakkhati ‘‘anto jālīkatā’’tiādi (dī. ni. 1.146). ‘‘Sinerupādato vālukaṃ uddharanto viyā’’ti etena sabbaññutaññāṇato aññassa imissā desanāya asakkuṇeyyataṃ dasseti.

Anusandhānaṃ anusandhi, pucchāya kato anusandhi pucchānusandhi. Atha vā anusandhayatīti anusandhi, pucchā anusandhi etassāti pucchānusandhi. Pucchāya anusandhiyatīti vā pucchānusandhi. Ajjhāsayānusandhimhipi eseva nayo. Yathānusandhīti ettha pana anusandhīyatīti anusandhi, yā yā anusandhi yathānusandhi, anusandhianurūpaṃ vā yathānusandhīti saddattho veditabbo, so ‘‘yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo. Seyyathidaṃ? Ākaṅkheyyasutte (ma. ni. 1.64-69) heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā…pe… kakacūpame (ma. ni. 1.222) heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamā āgatā’’tiādinā aṭṭhakathāyaṃ (dī. ni. aṭṭha. 

我来翻译这段巴利文：
如是种种论"有色我死后无病"等论摄取,"如来死后有","有化生有情"如是种种在常见中。"如来死后无","无化生有情"如是种种以断见摄取。"如来死后亦有亦无","有情亦有亦无化生"如是种种内摄于一分常见。"如来死后非有非无","有情非有非无化生"如是种种内摄于诡辩论。主宰者、生主、人、时论内摄于一分常见,如是羯拏陀论。自性、决定、随欲论以偶然生论摄取。以此理应当了知在其他经中和外见到的诸见内摄于此六十二见中。
"意乐"即见意乐。因为依常见断见有情在染污分有二种意乐,世尊对无量世界中无量有情的无量所知差别生起方式虽有多种差别分,以"四人常论者"等方式以六十二种差别摄取方式以一切知智确定而显示,如以量衡为准而持,所以说"如以秤称量"。如是将说"内网罗"等。以"如从须弥山脚取沙"此显示除一切知智外他不能此说法。
随顺为随顺,以问作的随顺为问随顺。或者随顺为随顺,问是此的随顺为问随顺。或者以问随顺为问随顺。在意乐随顺中也此相同。但在"如随顺"中,随顺为随顺,任何随顺为如随顺,或随顺相应为如随顺,应当了知语义,它应当依"以何法在始初说法生起,依那法的随顺法方式或对立方式在诸经中上说法来,依它们的如随顺应当了知。譬如在《若愿经》中下以戒说法生起,上来六神通...乃至...在《锯喻》中下以不忍生起,上来锯喻"等方式在义释中。

1.100-104) vutto.

Iti kirāti bhagavato yathādesitāya attasuññatāya attano aruccanabhāvadīpanaṃ. Bhoti dhammālapanaṃ. Anattakatānīti attanā na katāni, anattakehi vā khandhehi katāni. Kamattānaṃ phusissantīti asati attani khandhānañca khaṇikattā kammāni kaṃ attānaṃ attano phalena phusissanti, ko kammaphalaṃ paṭisaṃvedetīti attho. Avidvāti sutādivirahena ariyadhammassa akovidatāya na vidvā. Avijjāgatoti avijjāya upagato, ariyadhamme avinītatāya appahīnāvijjoti attho. Taṇhādhipateyyena cetasāti ‘‘yadi ahaṃ nāma koci natthi , mayā katassa kammassa ko phalaṃ paṭisaṃvedeti, sati pana tasmiṃ siyā phalūpabhogo’’ti taṇhādhipatito āgato taṇhādhipateyyo, tena. Attavādupādānasahagata cetasā. Atidhāvitabbanti khaṇikattepi saṅkhārānaṃ yasmiṃ santāne kammaṃ kataṃ, tattheva phaluppattito dhammapuñjamattasseva ca siddhe kammaphalasambandhe ekattanayaṃ micchā gahetvā ekena kārakavedakabhūtena bhavitabbaṃ, aññathā ‘‘kammaphalānaṃ sambandho na siyā’’ti attattaniyasuññatāpakāsanaṃ satthusāsanaṃ atikkamitabbaṃ maññeyyāti attho.

‘‘Upari cha abhiññā āgatā’’ti anurūpadhammavasena yathānusandhiṃ dasseti, itarehi paṭipakkhavasena. Kilesenāti ‘‘lobho cittassa upakkileso’’tiādinā kilesavasena. Imasmimpīti pi-saddena yathā vuttasuttādīsu paṭipakkhavasena yathānusandhi, evaṃ imasmimpi sutteti dasseti. Tathā hi niccasārādipaññāpakānaṃ diṭṭhigatānaṃ vasena uṭṭhitā ayaṃ desanā niccasārādisuññatāpakāsanena niṭṭhāpitāti.

Paritassitavipphanditavāravaṇṇanā

105-

我来翻译这段巴利文：
如是说是显示对世尊如是所说的我空自己不喜乐。"尊者"是法的称呼。"非我作"即非由我作,或由无我的诸蕴作。"谁我将触"即无我时且诸蕴刹那性时诸业将以自果触谁我,谁感受业果的意思。"无智"即因无闻等对圣法不熟练故非智者。"具无明"即到达无明,因不调伏于圣法故未断无明的意思。"以渴爱为主的心"即"如果我确实无有,由我所作业谁感受果,若有彼则有受用果"如是从渴爱为主来故渴爱为主,以彼。具我论取的心。"应超越"即虽诸行刹那性,在何相续造业,即于彼生果故,且只法聚成就业果关系时,邪取一性理应当有一作者受者,否则"业果无关系"应当认为超越显示我我所空的师教的意思。
"上来六神通"显示以随顺法方式如随顺,以其他显示对立方式。"以烦恼"即以"贪是心的随烦恼"等烦恼方式。"此中也"以也字显示如在所说经等中以对立方式如随顺,如是此经中也。如是因依显示常实等的诸见而生起此说法以显示无常实等空而结束。
怖动扰动品解释
105-

117.Mariyādavibhāgadassanatthanti sassatādidiṭṭhidassanassa sammādassanena saṅkarābhāvavibhāvanatthaṃ. Tadapi vedayitanti sambandho. Ajānataṃ apassatanti ‘‘sassato attā ca loko cā’’ti ‘‘idaṃ diṭṭhiṭṭhānaṃ evaṃgahikaṃ evaṃparāmaṭṭhaṃ evaṃgahitaṃ hoti evaṃabhisamparāya’’nti yathābhūtaṃ ajānantānaṃ apassantānaṃ. Tathā yasmiṃ vedayite avītataṇhatāya evaṃ diṭṭhigataṃ upādiyanti, taṃ vedayitaṃ samudayādito yathābhūtaṃ ajānantānaṃ apassantānaṃ, etena anāvaraṇañāṇasamantacakkhūhi yathā tathāgatānaṃ yathābhūtamettha ñāṇadassanaṃ, na evaṃ diṭṭhigatikānaṃ, atha kho taṇhādiṭṭhiparāmāsoyevāti dasseti. Teneva cāyaṃ desanā mariyādavibhāgadassanatthā jātā. Aṭṭhakathāyaṃ pana ‘‘yathābhūtaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantāna’’nti avisesena vuttaṃ. Na hi saṅkhatadhammasabhāvaṃ ajānanamattena micchā abhinivisantīti. Sāmaññajotanā visese avatiṭṭhatīti ayaṃ visesayojanā katā. Vedayitanti ‘‘sassato attā ca loko cā’’ti diṭṭhipaññāpanavasena pavattaṃ diṭṭhiyā anubhūtaṃ anubhavanaṃ. Taṇhāgatānanti taṇhāya gatānaṃ upagatānaṃ, pavattānaṃ vā. Tañca kho panetanti ca yathāvuttaṃ vedayitaṃ paccāmasati. Tañhi vaṭṭāmisabhūtaṃ diṭṭhitaṇhāsallānuviddhatāya saubbilattā cañcalaṃ, na maggaphalasukhaṃ viya ekarūpena avatiṭṭhatīti. Tenevāha ‘‘paritassitenā’’tiādi.

Atha vā evaṃ visesakāraṇato dvāsaṭṭhi diṭṭhigatāni vibhajitvā idāni avisesakāraṇato tāni dassetuṃ ‘‘tatra bhikkhave’’tiādikā desanā āraddhā. Sabbesañhi diṭṭhigatikānaṃ vedanā avijjā taṇhā ca avisiṭṭhakāranti. Tattha tadapīti ‘‘sassataṃ attānañca lokañca paññapenti’’ti ettha yadetaṃ ‘‘sassato attā ca loko cā’’ti paññāpanaṃ, tadapi. Sukhādibhedaṃ tividhavedayitaṃ yathākkamaṃ dukkhasallāniccato, avisesena samudayatthaṅgamassādādīnavanissaraṇato vā yathābhūtaṃ ajānantānaṃ apassantānaṃ, tato eva ca sukhādipatthanāsambhavato taṇhāya upagatattā taṇhāgatānaṃ taṇhāparitassitena diṭṭhivipphanditameva diṭṭhicalanameva, ‘‘asati attani ko vedanaṃ anubhavatī’’ti kāyavacīdvāresu diṭṭhiyā copanappattimattameva vā, na pana diṭṭhiyā paññāpetabbo sassato koci dhammo atthīti attho. Ekaccasassatavādādīsupi eseva nayo.

Phassapaccayavāravaṇṇanā

118. Yena taṇhāparitassitena etāni diṭṭhigatāni pavattanti, tassa vedayitaṃ paccayo, vedayitassāpi phasso paccayoti desanā diṭṭhiyā paccayaparamparaniddhāraṇanti āha ‘‘paramparapaccayadassanattha’’nti, tena yathā paññāpanadhammo diṭṭhi, tappaccayadhammā ca yathāsakaṃ paccayavaseneva uppajjanti, na paccayehi vinā, evaṃ paññāpetabbā dhammāpi rūpavedanādayo, na ettha koci attā vā loko vā sassatoti ayamattho dassitoti daṭṭhabbaṃ.

Netaṃṭhānaṃvijjativāravaṇṇanā



我来翻译这段巴利文：
117.
"为显示界限差别"即为显示常等见与正见无混杂。"这也感受"是关联。"不知不见"即对"我与世间是常"此见处如是执取如是染著如是把持如是趣向,如实不知不见。如是对彼感受因未离渴爱而如是执取见,对彼感受从集等如实不知不见,以此显示如来以无障智遍眼于此如实智见,见者不如是,而只是渴爱见染著。因此此说法成为显示界限差别。但在义释中说"如实不知不见诸法自性"无差别。因为不只是不知有为法自性而邪执著。普遍光明安立于差别,这是作差别安立。"感受"即依"我与世间是常"见施设方式转起的见所经验的经验。"属渴爱"即到达渴爱的到达,或转起。"这也那"指前述感受。因为它是轮回食物,因被见渴爱箭贯穿而高扬故动摇,不如道果乐住于一性。因此说"恐怖"等。
或者如是从差别因分别六十二见已,现在从无差别因显示它们而开始"此中诸比丘"等说法。因为一切见者的受无明渴爱是无差别作。此中"这也"即"施设我与世间是常"此中此"我与世间是常"施设,这也。对乐等差别三种感受以次第从苦箭无常,或无差别从集灭味患出离如实不知不见,因此而有乐等希求生起故到达渴爱的属渴爱的以渴爱恐怖的见扰动只是见动摇,或在身语门中见的震动得达而已,而无见所应施设的任何常法的意思。在一分常论等中也此理。
触缘品解释
118.
以彼渴爱恐怖此等见转起,彼感受是缘,感受的触也是缘的说法是确定见的缘次第,所以说"为显示次第缘",以此应当见如显示如施设法是见,能缘法也依各自缘而生起,非无缘,如是所施设法色受等也,此中无任何我或世间是常的意义显示。
无此处品解释

131.Tassapaccayassāti phassapaccayassa diṭṭhivedayiteti diṭṭhiyā paccayabhūte vedayite, phassapadhānehi attano paccayehi nipphādetabbeti attho. Vināpi cakkhādivatthūhi, sampayuttadhammehi ca kehici vedanā uppajjati, na pana kadāci phassena vināti phasso vedanāya balavakāraṇanti āha ‘‘balavabhāvadassanattha’’nti. Sannihitopi hi visayo sace phusanākārarahito hoti cittuppādo, na tassa ārammaṇapaccayena paccayo hotīti phassova sampayuttadhammānaṃ visesapaccayo. Tathā hi bhagavatā cittuppādaṃ vibhajantena phassoyeva paṭhamaṃ uddhaṭo, vedanāya pana adhiṭṭhānameva.

Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā

144. Heṭṭhā tīsupi vāresu adhikatattā, upari ca ‘‘paṭisaṃvedentī’’ti vakkhamānattā vedayitamettha padhānanti āha ‘‘sabbadiṭṭhivedayitāni sampiṇḍetī’’ti. Sampiṇḍetīti ca ‘‘yepi te’’ti tattha tattha āgatassa pi-saddassa atthaṃ dasseti. Vedayitassa phasse pakkhipanaṃ phassapaccayatādassanameva ‘‘chahi ajjhattikāyatanehi chaḷārammaṇapaṭisaṃvedanaṃ ekantato chaphassahetukamevā’’ti. Sañjāyanti etthāti adhikaraṇattho sañjāti-saddoti āha ‘‘sañjātiṭṭhāne’’ti. Evaṃ samosaraṇasaddopi daṭṭhabbo. Āyatati ettha phalaṃ tadāyattavuttitāya, āyabhūtaṃ vā attano phalaṃ tanoti pavattetīti āyatanaṃ, kāraṇaṃ. Rukkhagacchasamūhe araññavohāro araññameva araññāyatananti āha ‘‘paṇṇattimatte’’ti. Atthattayepīti pi-saddena avuttatthasampiṇḍanaṃ daṭṭhabbaṃ, tena ākāranivāsādhiṭṭhānatthe saṅgaṇhāti. Hiraññāyatanaṃ suvaṇṇāyatanaṃ, vāsudevāyatanaṃ kammāyatananti ādīsu ākaranivāsādhiṭṭhānesu āyatanasaddo. Cakkhādīsu ca phassādayo ākiṇṇā, tāni ca nesaṃ nivāso, adhiṭṭhānañca nissayapaccayabhāvatoti. Tiṇṇampi visayindriyaviññāṇānaṃ saṅgatibhāvena gahetabbo phassoti ‘‘saṅgatī’’ti vutto. Tathā hi so ‘‘sannipātapaccupaṭṭhāno’’ti vuccati. Iminā nayenāti vijjamānesupi aññesu sampayuttadhammesu yathā ‘‘cakkhuñca…pe… phasso’’ti (ma. ni. 1.204; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43-45; saṃ. ni. 

我来翻译这段巴利文：
131..
"彼缘"即触缘的见感受,即见的缘生感受,以触为主的自己诸缘所应生的意思。离眼等依处和某些相应法受也生起,但从不离触,故触是受的强力因,所以说"为显示强力性"。因为虽有现前所缘,如果心生起无触相,则不成为它的所缘缘,故触是相应法的特别缘。如是世尊分析心生起时首先举出触,但是受只是所依。
见者所依轮转话解释
144.
因在下三品中增上,且上将说"感受",此中感受为主,所以说"集合一切见感受"。"集合"显示在彼彼处来"也彼等"中也字的意思。感受置入触是显示触缘性"六内处对六所缘感受一向只以六触为因"。"生起于此"是生起音的依处义,所以说"生起处"。如是等流音也应当见。于此果伸展因依它而转故,或伸展作为自果的基础故为处,即因。如在树丛中树林言说即树林处,所以说"在施设中"。"于三义中"以也字应当见摄不说义,以此摄取形状居处所依义。金处、黄金处、婆须天处、业处等中形状居处所依中有处音。在眼等中触等充满,它们是彼等的住所,且是所依缘性。应当以三见根识和合性取触故说"和合"。如是说它"和合为现起"。"以此理"即虽有其他相应法,如"眼...乃至...触"。

4.60; kathā. 465) etasmiṃ sutte vedanāya padhānakāraṇabhāvadassanatthaṃ phassasīsena desanā katā, evamidhāpi brahmajāle ‘‘phassapaccayā vedanā’’tiādinā phassaṃ ādiṃ katvā aparantapaṭiccasamuppādadīpanena paccayaparamparaṃ dassetuṃ ‘‘phassāyatanehi phussa phussā’’ti phassamukhena vuttaṃ.

Phasso arūpadhammopi samāno ekadesena ārammaṇe anallīyamānopi phusanākārena pavattati phusanto viya hotīti āha ‘‘phassova taṃ taṃ ārammaṇaṃ phusatī’’ti, yena so ‘‘phusanalakkhaṇo, saṅghaṭṭanaraso’’ti ca vuccati. ‘‘Phassāyatanehi phussa phussā’’ti aphusanakiccānipi āyatanāni ‘‘mañcā ghosantī’’tiādīsu viya nissitavohārena phusanakiccāni katvā dassitānīti āha ‘‘phasse upanikkhipitvā’’ti, phassagatikāni katvā phassūpacāraṃ āropetvāti attho. Upacāro hi nāma vohāramattaṃ, na tena atthasiddhi hotīti āha ‘‘tasmā’’tiādi.

Attano paccayabhūtānaṃ channaṃ phassānaṃ vasena cakkhusamphassajā yāva manosamphassajāti saṅkhepato chabbidhā vedanā, vitthārato pana aṭṭhasatapariyāyena aṭṭhasatabhedā. Rūpataṇhādibhedāyāti rūpataṇhā yāva dhammataṇhāti saṅkhepato chappabhedāya, vitthārato aṭṭhasatabhedāya. Upanissayakoṭiyāti upanissayasīsena. Kasmā panettha upanissayapaccayova uddhaṭo, nanu sukhā vedanā, adukkhamasukhā vedanā ca taṇhāya ārammaṇamattaārammaṇādhipatiārammaṇūpanissayapakatūpanissayavasena catudhā paccayo, dukkhā ca ārammaṇamattapakatūpanissayavasena dvidhāti? Saccametaṃ, upanissaye eva pana taṃ sabbaṃ antogadhaṃ. Yuttaṃ tāva ārammaṇūpanissayassa upanissayasāmaññato upanissayena saṅgaho, ārammaṇamattaārammaṇādhipatīnaṃ pana kathanti? Tesampi ārammaṇasāmaññato ārammaṇūpanissayena saṅgahova kato, na pakatūpanissayenāti daṭṭhabbaṃ. Etadatthamevettha ‘‘upanissayakoṭiyā’’ti vuttaṃ, na ‘‘upanissayenā’’ti.

Catubbidhassāti kāmupādānaṃ yāva attavādupādānanti catubbidhassa. Nanu ca taṇhāva kāmupādānanti? Saccametaṃ. Tattha dubbalā taṇhā taṇhāva, balavatī taṇhā kāmupādānaṃ. Atha vā appattavisayapatthanā taṇhā tamasi corānaṃ karapasāraṇaṃ viya. Sampattavisayaggahaṇaṃ upādānaṃ, corānaṃ karappattadhanaggahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā, santosapaṭipakkhā upādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ upādānanti ayametesaṃ viseso. Upādānassāti asahajātassa upādānassa upanissayakoṭiyā, itarassa sahajātakoṭiyāti daṭṭhabbaṃ. Tattha anantarassa anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi, anānantarassa upanissayena, ārammaṇabhūtā pana ārammaṇādhipatiārammaṇūpanissayehi, ārammaṇamatteneva vāti taṃ sabbaṃ upanissayeneva gahetvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Yasmā ca taṇhāya rūpādīni assādetvā kāmesu pātabyataṃ āpajjati, tasmā taṇhā kāmupādānassa upanissayo. Tathā rūpādibhedeva sammūḷho ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; ma. ni. 2.94, 95, 225; ma. ni. 3.91, 116, 136; saṃ. ni. 

我来翻译这段巴利文：
在此经中以触为主显示受的主要因性而作说法,如是此中在《梵网》中以"缘触有受"等以触为始显示后际缘起而显示缘次第,故以触为门说"以触处触触"。
触虽是无色法而以一分不黏着所缘而以触相转起如触,所以说"触实触彼彼所缘",因此说它"以触为相,以撞击为味"。"以触处触触"即非触作用的处以"床发声"等依止言说作为触作用而显示,所以说"置于触中",即作为触类以触假说加上的意思。因为假说只是言说,不以此成就义,所以说"因此"等。
依自己缘生的六触而眼触生乃至意触生,略说六种受,但详说以八百行相有八百种差别。"差别渴爱"即色渴爱乃至法渴爱略说六种差别,详说八百种差别。"依亲依"即以亲依为主。为何此中只举亲依缘,乐受、不苦不乐受对渴爱不是以所缘、所缘增上、所缘亲依、自然亲依四种方式作缘,苦以所缘和自然亲依二种方式作缘吗?这是真的,但一切都摄入亲依中。所缘亲依以亲依普遍性摄入亲依固然合理,但仅所缘、所缘增上如何?应当看见它们也以所缘普遍性摄入所缘亲依,而非自然亲依。为此义此中说"依亲依",而不说"以亲依"。
"四种"即欲取乃至我语取四种。但渴爱不就是欲取吗?这是真的。此中弱渴爱只是渴爱,强渴爱是欲取。或者未得境希求是渴爱,如贼在黑暗中伸手。已得境执持是取,如贼执持已得财物。渴爱对治少欲,取对治知足。渴爱是寻求苦根,取是守护苦根,这是它们的差别。"对取"应当看见对非俱生取以亲依为主,对其他俱生以俱生为主。此中对无间以无间、等无间、无间亲依、无有、离去、习行缘,对非无间以亲依,但所缘性以所缘增上、所缘亲依或仅所缘,一切以亲依摄取而说"依亲依"。因为以渴爱味着色等而到达在欲中沉醉,所以渴爱是欲取的亲依。如是于色等迷惑"无布施"等。

3.210; dha. sa. 1221; vibha. 938) micchādassanaṃ, saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmasanaṃ, khandhesu attattaniyagāhabhūtaṃ sakkāyadassanaṃ gaṇhāti, tasmā itaresampi taṇhā upanissayoti daṭṭhabbaṃ. Sahajātassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena taṇhā paccayo hoti. Taṃ sabbaṃ sandhāya ‘‘sahajātakoṭiyā’’ti vuttaṃ.

Tathāti upanissayakoṭiyā ceva sahajātakoṭiyā cāti attho. Bhavassāti kammabhavassa ceva upapattibhavassa ca. Tattha cetanādisaṅkhā taṃ sabbaṃ bhavagāmikammaṃ kammabhavo, kāmabhavādiko navavidho upapattibhavo, tesaṃ upapattibhavassa catubbidhampi upādānaṃ upapattibhavakāraṇakammabhavakāraṇabhāvato , tassa ca sahāyabhāvūpagamanato pakatūpanissayavasena paccayo hoti. Kammārammaṇakaraṇakāle pana kammasahajātakāmupādānaṃ upapattibhavassa ārammaṇapaccayena paccayo hoti. Kammabhavassa pana sahajātassa sahajātaṃ upādānaṃ sahajātaaññamaññanissayasampayuttaatthiavigatavasena ceva hetumaggavasena ca anekadhā paccayo hoti, asahajātassa anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena, itarassa pakatūpanissayavasena, sammasanādikālesu ārammaṇavasena ca paccayo hoti. Tattha anantarādike upanissayapaccaye, sahajātādike sahajātapaccaye pakkhipitvā vuttaṃ ‘‘upanissayakoṭiyā ceva sahajātakoṭiyā cā’’ti.

Bhavo jātiyāti ettha bhavoti kammabhavo adhippeto. So hi jātiyā paccayo, na upapattibhavo. Upapattibhavo hi paṭhamābhinibbattā khandhā jātiyeva. Tena vuttaṃ ‘‘jātīti panettha savikārā pañcakkhandhā daṭṭhabbā’’ti. Savikārāti ca nibbattivikārena savikārā, te ca atthato upapattibhavoyeva. Na hi tadeva tassa kāraṇaṃ bhavituṃ yuttanti. Kammabhavo ca upapattibhavassa kammapaccayena ceva upanissayapaccayena ca paccayo hotīti āha ‘‘bhavo jātiyā upanissayakoṭiyā paccayo’’ti.

Yasmā ca sati jātiyā jarāmaraṇaṃ, jarāmaraṇādinā phuṭṭhassa bālassa sokādayo ca sambhavanti, nāsati, tasmā ‘‘jāti…pe… paccayo hotī’’ti vuttaṃ. Sahajātūpanissayasīsena paccayavicāraṇāya dassitattā, aṅgavicāraṇāya ca anāmaṭṭhattā āha ‘‘ayamettha saṅkhepo’’ti. Mahāvisayattā paṭiccasamuppādavicāraṇāya sā niravasesā kuto laddhabbāti āha ‘‘vitthārato’’tiādi. Ekadesena cettha kathitassa paṭiccasamuppādassa tathā kathane saddhiṃ udāharaṇena kāraṇaṃ dassento ‘‘bhagavā hī’’tiādimāha. Tattha koṭi na paññāyatīti asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbeti avijjāya ādimariyādā appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati avijjamānattāyevāti attho. Ayaṃ paccayo idappaccayo, tasmā idappaccayā, imasmā kāraṇā āsavapaccayāti attho. Bhavataṇhāyāti bhavasaṃyojanabhūtāya taṇhāya. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. ‘‘Ito ettha etto idhā’’ti apariyantaṃ aparāparuppattiṃ dasseti.

Vivaṭṭakathādivaṇṇanā

145. ‘‘Vedanānaṃ samudaya’’ntiādipāḷi vedanākammaṭṭhānanti daṭṭhabbā. Tanti ‘‘phassasamudayā phassanirodhā’’ti vuttaphassaṭṭhānaṃ. Āhāroti kabaḷīkāro āhāro veditabbo. So hi ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 

我来翻译这段巴利文：
邪见、欲从轮回解脱而在非清净道中执取清净道、在诸蕴中执我我所见的有身见,所以应当见渴爱也是其他的亲依。但对俱生以俱生、相互、依止、相应、有、不离、因渴爱作缘。摄一切说"依俱生"。
"如是"即依亲依和依俱生的意思。"对有"即对业有和生有。此中思等称为一切趣向有的业是业有,欲有等九种是生有,对它们生有四种取因作生有因业有因性,且到达作为它的助伴性故以自然亲依作缘。但在作业所缘时与业俱生欲取对生有以所缘缘作缘。但对业有,俱生取对俱生以俱生、相互、依止、相应、有、不离及因道以多种作缘,对非俱生以无间、等无间、无间亲依、无有、离去、习行,对其他以自然亲依,在观察等时以所缘作缘。此中摄无间等入亲依缘,摄俱生等入俱生缘而说"依亲依和依俱生"。
"有对生"此中有是指业有。因为它是生的缘,非生有。因为生有是初生诸蕴即是生。所以说"此中应当见生是有变异五蕴"。"有变异"即以生变异有变异,它们以义即是生有。因为不合理彼即是彼的因。业有对生有以业缘和亲依缘作缘,所以说"有对生以亲依作缘"。
因为有生时有老死,为老死等所触的愚者也有忧等生起,无则不然,所以说"生...乃至...是缘"。因已显示依俱生亲依为主审察缘,且未触及审察支,所以说"此中这是略说"。因缘起审察广大,说"详说"等。显示此中略说缘起如是说时与譬喻的因说"因为世尊"等。此中"边际不显"即某名正等觉或转轮王时无明生起,不在其前的意思即无明的初边际即使我无障碍一切知智也不显因无有。此缘为此缘,所以缘此,从此因即缘漏的意思。"有渴爱"即成为有结的渴爱。"有见"即常见。"从此至彼从彼至此"显示无边际的再再生起。
出离话等解释
145.
"诸受的集"等圣典应当见是受业处。"此"即所说"由触集由触灭"触处。"食"应当了知段食。因为它说"段食以食缘作此身的缘";

1.paccayaniddesa 429) vacanato kammasamuṭṭhānānampi upatthambhakapaccayo hotiyeva. Yadipi sotāpannādayo yathābhūtaṃ pajānanti, ukkaṃsagativijānanavasena pana desanā arahattanikūṭena niṭṭhāpitā. Ettha ca ‘‘yato kho bhikkhave bhikkhu…pe… yathābhūtaṃ pajānātī’’ti etena dhammassa niyyānikabhāvena saddhiṃ saṅghassa suppaṭipattiṃ dasseti. Teneva hi aṭṭhakathāyamettha ‘‘ko evaṃ jānātīti? Khīṇāsavo jānāti, yāva āraddhavipassako jānātī’’ti paripuṇṇaṃ katvā bhikkhusaṅgho dassito, tena yaṃ vuttaṃ ‘‘bhikkhusaṅghavasenapi dīpetuṃ vaṭṭatī’’ti, (dī. ni. aṭṭha. 1.8) taṃ yathārutavaseneva dīpitaṃ hotīti daṭṭhabbaṃ.

146. Anto jālassāti antojālaṃ, antojāle katāti antojālīkatā. Apāyūpapattivasena adho osīdanaṃ, sampattibhavavasena uddhaṃ uggamanaṃ. Tathā parittabhūmimahaggatabhūmivasena, olīnatā’tidhāvanavasena, pubbantānudiṭṭhiaparantānudiṭṭhivasena ca yathākkamaṃ adho osīdanaṃ uddhaṃ uggamanaṃ yojetabbaṃ. ‘‘Dasasahassilokadhātū’’ti jātikhettaṃ sandhāyāha.

147.Apaṇṇattikabhāvanti dharamānakapaṇṇattiyā apaṇṇattikabhāvaṃ. Atītabhāvena pana tathā paṇṇatti yāva sāsanantaradhānā, tato uddhampi aññabuddhuppādesu vattati eva. Tathā hi vakkhati ‘‘vohāramattameva bhavissatī’’ti (dī. ni. aṭṭha. 1.147). Kāyoti attabhāvo, yo rūpārūpadhammasamūho. Evaṃ hissa ambarukkhasadisatā, tadavayavānañca rūpakkhandhacakkhādīnaṃ ambapakkasadisatā yujjatīti. Ettha ca vaṇṭacchede vaṇṭūpanibandhānaṃ ambapakkānaṃ ambarukkhato vicchedo viya bhavanettichede tadupanibandhānaṃ rūpakkhandhādīnaṃ santānato vicchedoti ettāvatā opammaṃ daṭṭhabbaṃ.

148.Dhammapariyāyeti pāḷiyaṃ. Idhatthoti diṭṭhadhammahitaṃ. Paratthoti samparāyahitaṃ. Saṅgāmaṃ vijināti etenāti saṅgāmavijayo. Atthasampattiyā atthajālaṃ. Byañjanasampattiyā, sīlādianavajjadhammaniddesato ca dhammajālaṃ. Seṭṭhaṭṭhena brahmabhūtānaṃ maggaphalanibbānānaṃ vibhattattā brahmajālaṃ. Diṭṭhivivecanamukhena suññatāpakāsanena sammādiṭṭhiyā vibhāvitattā diṭṭhijālaṃ. Titthiyavādanimmaddanūpāyattā anuttaro saṅgāmavijayoti evampettha yojanā veditabbā.

149.Attamanāti pītiyā gahitacittā. Tenevāha ‘‘buddhagatāyā’’tiādi. Yathā pana anattamanā attano anatthacaratāya paramanā verimanā nāma honti. Yathāha ‘‘diso disa’’nti (dha. pa. 42; udā. 33) gāthā, na evaṃ attamanā. Ime pana attano atthacaratāya sakamanā hontīti āha ‘‘attamanāti sakamanā’’ti. Atha vā attamanāti samattamanā, imāya desanāya paripuṇṇamanasaṅkappāti attho. Abhinandatīti taṇhāyatīti atthoti āha ‘‘taṇhāyampi āgato’’ti. Anekatthattā dhātūnaṃ abhinandantīti upagacchanti sevantīti atthoti āha ‘‘upagamanepi āgato’’ti. Tathā abhinandantīti sampaṭicchantīti atthoti āha ‘‘sampaṭicchanepi āgato’’ti. ‘‘Abhinanditvā’’ti iminā padena vuttoyeva attho ‘‘anumoditvā’’ti iminā pakāsīyatīti abhinandanasaddo idha anumodanasaddatthoti āha ‘‘anumodanepi āgato’’ti. ‘‘Katamañca taṃ bhikkhave’’tiādinā (dī. ni. 

我来翻译这段巴利文：
因言"业生也以食缘为助缘"。虽然须陀洹等如实了知,但依最胜智方式说法以阿罗汉为顶点而终。此中"诸比丘,因比丘...乃至...如实了知"以此显示法的出离性和僧的善行道。因此在注释中此处说"谁如是知?漏尽者知,乃至开始观者知"显示比丘僧完整,所以说"依比丘僧也可以显示",应当见此依字面显示。
146..
内网即网内,在内网所作即内网所作。依恶趣生而向下沉没,依善趣有而向上升起。如是依小地大地,依退落超越,依前际随见后际随见等依次配合向下沉没向上升起。说"一万世界"是指生起场。
147.
"无施设性"即现存施设的无施设性。但以过去性如是施设乃至教灭,从此以上在其他佛出世也只转起。因为如是将说"只是言说"。"身"即自体,即色无色法聚。如是此与芒果树相似,彼支分色蕴眼等与芒果相似。此中如切柄时与柄相连的芒果从芒果树切离,如是有爱断时与它相连的色蕴等从相续切离,以此应当见譬喻。
148.
"法门"即圣典。"此义"即现法利。"彼义"即来世利。以此胜战争为战胜。以义成就为义网。以语成就,以说无过失戒等法为法网。因分别最胜性成为梵的道果涅槃为梵网。因以分别见为门显示空性而显发正见为见网。因是制伏外道说的方便为无上战胜,如是此中应当知配合。
149.
"意适"即以喜所执心。因此说"以佛"等。如不适意因不作自利而成为他意敌意,如说"敌对敌"偈,不如是适意。但这些因作自利而成为自意,所以说"意适即自意"。或者"意适"即具足意,即以此说法意思圆满的意思。"随喜"即渴爱义,所以说"渴爱也来"。因为词根多义,"随喜"即趣近亲近义,所以说"趣近也来"。如是"随喜"即领受义,所以说"领受也来"。以"随喜"此词所说义以"随随喜"此词显示,所以随喜语此处为随随喜语义,所以说"随随喜也来"。以"何者彼诸比丘"等

1.7) tattha tattha pavattāya kathetukamyatāpucchāya vissajjanavasena pavattattā idaṃ suttaṃ veyyākaraṇaṃ hoti. Yasmā pana pucchāvissajjanavasena pavattampi sagāthakaṃ suttaṃ geyyaṃ nāma hoti, niggāthakattameva pana aṅganti gāthārahitaṃ veyyākaraṇaṃ, tasmā vuttaṃ ‘‘niggāthakattā hi idaṃ veyyākaraṇanti vutta’’nti.

Aparesupīti ettha pisaddena pāramiparicayampi saṅgaṇhāti. Vuttañhi buddhavaṃse –

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 2.166);

Vīriyabalenāti mahābhinikkhamane cakkavattisiripariccāgahetubhūtavīriyappabhāvena, bodhimaṇḍūpasaṅkamane ‘‘kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādinā (ma. ni. 2.184; saṃ. ni. 2.22; mahāni. 196) vuttacaturaṅgasamannāgatavīriyānubhāvena. Acchariyavegābhihatāti vimhayāvahakiriyānubhāvaghaṭṭitā . Paṃsukūladhovane keci ‘‘puññatejenā’’ti vadanti , acchariyavegābhihatāti yuttaṃ viya dissati, vessantarajātake pāramiparipūraṇapuññatejena anekakkhattuṃ kampitattā ‘‘akālakampanenā’’ti vuttaṃ. Sādhukāradānavasena akampittha yathā taṃ dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

我来 译这段巴利文：
因在彼彼处转起欲说询问的解答方式而转起,此经成为解说。但因为虽以问答方式转起的有偈经称为应颂,而无偈是支分,所以无偈为解说,因此说"因无偈故说此为解说"。
"在其他"中以也字摄取波罗蜜修习。因为在《佛种姓》中说：
"观察此等诸法,
自性味相;
以法威力大地,
一万震动。"
"以精进力"即以大出离舍转轮王吉祥为因的精进威力,趣菩提座时如"虽然皮筋骨,愿留存"等所说具足四支精进威力。"被希有力触"即被引起惊叹作用威力所触。洗粪扫衣时有人说"以福德威",被希有力触似乎合理,因在《毗山多罗本生》中以圆满波罗蜜福德威多次震动故说"非时震动"。依给予善哉而震动如在转法轮时;

2.30). Saṅgītikālādīsupi sādhukāradānavasena akampitthāti veditabbaṃ. Ayaṃ tāvettha aṭṭhakathāya līnatthavaṇṇanā.

Pakaraṇanayavaṇṇanā

Ayaṃ pana pakaraṇanayena pāḷiyā atthavaṇṇanā – sā panāyaṃ atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva vuttaṃ ‘‘vaṇṇāvaṇṇabhaṇana’’nti. Apica nindāpasaṃsāsu vineyyāghātānandādibhāvānāpatti, tattha ca ādīnavadassanaṃ samuṭṭhānaṃ. Tathā nindāpasaṃsāsu paṭipajjanakkamassa, pasaṃsāvisayassa khuddakādivasena anekavidhassa sīlassa, sabbaññutaññāṇassa sassatādidiṭṭhiṭṭhānesu tatuttari ca appaṭihatacāratāya, tathāgatassa ca katthaci apariyāpannatāya anavabodho samuṭṭhānaṃ.

Vuttavipariyāyena payojanaṃ veditabbaṃ. Vineyyāghātānandādibhāvāpatti ādikañhi imaṃ desanaṃ payojetīti. Tathā kuhanalapanādinānāvidhamicchājīvaviddhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, diṭṭhisīsena paccayākāravibhāvanaṃ, chaphassāyatanavasena catusaccakammaṭṭhānaniddeso, sabbadiṭṭhigatānaṃ anavasesapariyādānaṃ, attano anupādāparinibbānadīpanañca payojanāni.

Vaṇṇāvaṇṇanimittaṃ anurodhavirodhavantacittā kuhanādivividhamicchājīvaniratā sassatādidiṭṭhipaṅkaṃ nimuggā, sīlakkhandhādīsu aparipūrakāritāya anavabuddhaguṇavisesañāṇā vineyyā imissā dhammadesanāya bhājanaṃ.

Piṇḍatthā pana āghātādīnaṃ akaraṇīyatāvacanena paṭiññānurūpaṃ samaṇasaññāya niyojanaṃ, khantisoraccānuṭṭhānaṃ, brahmavihārabhāvanānuyogo, saddhāpaññāsamāyogo, satisampajaññādhiṭṭhānaṃ, paṭisaṅkhānabhāvanābalasiddhi, pariyuṭṭhānānusayappahānaṃ, ubhayahitapaṭipatti, lokadhammehi anupalepo ca dassitā honti. Tathā pāṇātipātādīhi paṭivirativacanena sīlavisuddhi dassitā, tāya ca hirottappasampatti, mettākaruṇāsamaṅgitā , vītikkamappahānaṃ, tadaṅgapahānaṃ, duccaritasaṃkilesappahānaṃ, viratittayasiddhi, piyamanāpagarubhāvanīyatānipphatti, lābhasakkārasilokasamudāgamo, samathavipassanānaṃ adhiṭṭhānabhāvo, akusalamūlatanukaraṇaṃ, kusalamūlaropanaṃ, ubhayānatthadūrīkaraṇaṃ, parisāsu visāradatā, appamādavihāro,parehi duppadhaṃsiyatā, avippaṭisārādisamaṅgitā ca dassitā honti.


我来翻译这段巴利文：
在结集时等也应当知依给予善哉而震动。这是此中注释隐义解释。
论法道解释
这是以论法道对圣典的义解释 - 而此义解释因为在确定说法的等起、目的、容器和总义时容易且易懂,所以我们首先将确定经说的等起等。此中首先说等起为"说赞叹诽谤"。而且于诽谤赞叹不生嗔喜等,及见彼过患是等起。如是于诽谤赞叹行道次第,以小等方式多种赞叹境戒,于常等见处及更上一切知智无障碍行,如来不摄入任何处的不了解是等起。
应当以说的相反了知目的。因为令生不嗔喜等为始促成此说。如是破除虚伪谄媚等种种邪命,解脱六十二见网,以见为主显示缘起,以六触处说四谛业处,完全穷尽一切见,及显示自己无取般涅槃是诸目的。
因赞叹诽谤有顺逆心,从事虚伪等种种邪命,沉没在常等见泥,因于戒蕴等不圆满而未觉悟功德殊胜智的所化是此法说的容器。
但总义以说不应作嗔等而依誓愿令入沙门想,修习忍柔和,修习梵住,信慧相应,念正知住立,成就思择修习力,断遍起随眠,行两利,不染世法而显示。如是以说离杀生等而显示戒清净,以此具足惭愧,具足慈悲,断违犯,暂断,断恶行染,成就三离,生可爱可意可重可敬,生起利养恭敬名声,成为止观住立,使不善根变薄,种植善根,远离两害,于众无畏,住不放逸,他难破坏,具足无追悔等而显示。


‘‘Gambhīrā’’tiādivacanehi gambhīradhammavibhāvanaṃ, alabbhaneyyapatiṭṭhatā, kappānaṃ asaṅkhyeyyenāpi dullabhapātubhāvatā, sukhumenapi ñāṇena paccakkhato paṭivijjhituṃ asakkuṇeyyatā, dhammanvayasaṅkhātena anumānañāṇenāpi duradhigamanīyatā, passaddhasabbadarathatā, santadhammavibhāvanaṃ, sobhanapariyosānatā, atittikarabhāvo, padhānabhāvappatti, yathābhūtañāṇagocaratā, sukhumasabhāvatā, mahāpaññāvibhāvanā ca dassitā honti. Diṭṭhidīpakapadehi samāsato sassatucchedadiṭṭhiyo pakāsitāti olīnatātidhāvanavibhāvanaṃ, upāyavinibaddhaniddeso, micchābhinivesakittanaṃ, kummaggapaṭipattiyā pakāsanā, vipariyesaggāhapaññāpanaṃ, parāmāsapariggaho, pubbantāparantānudiṭṭhipatiṭṭhāpanaṃ, bhavavibhavadiṭṭhivibhāgo, taṇhāvijjāpavatti, antavānantavādiṭṭhiniddeso, antadvayāvatāraṇaṃ, āsavoghayogakilesaganthasaṃyojanūpādānavisesavibhajjanañca dassitāni honti. Tathā ‘‘vedanānaṃ samudaya’’ntiādivacanehi catunnaṃ ariyasaccānaṃ anubodhapaṭivedhasiddhi, vikkhambhanasamucchedappahānaṃ , taṇhāvijjāvigamo, saddhammaṭṭhitinimittapariggaho, āgamādhigamasampatti, ubhayahitapaṭipatti, tividhapaññāpariggaho, satisampajaññānuṭṭhānaṃ, saddhāpaññāsamāyogo, sammāvīriyasamathānuyojanaṃ, samathavipassanānipphatti ca dassitā honti.

‘‘Ajānataṃ apassata’’nti avijjāsiddhi, ‘‘taṇhāgatānaṃ paritassitavipphanditanti taṇhāsiddhi, tadubhayena ca nīvaraṇasaṃyojanadvayasiddhi, anamataggasaṃsāravaṭṭānucchedo, pubbantāharaṇaaparantapaṭisandhānāni, atītapaccuppannakālavasena hetuvibhāgo, avijjātaṇhānaṃ aññamaññānativattanaṭṭhena aññamaññūpakāritā, paññāvimutticetovimuttīnaṃ paṭipakkhaniddeso ca dassitā honti. ‘‘Tadapi phassapaccayā’’ti sassatādipaññāpanassa paccayādhīnavuttitākathanena dhammānaṃ niccatāpaṭisedho, aniccatāpatiṭṭhāpanaṃ, paramatthato kārakādipaṭikkhepo, evaṃdhammatādiniddeso, suññatāpakāsanaṃ, samattaniyāmapaccayalakkhaṇavibhāvanañca dassitāni honti.

‘‘Ucchinnabhavanettiko’’tiādinā bhagavato pahānasampatti, vijjādhimutti, vasībhāvo, sikkhattayanipphatti, nibbānadhātudvayavibhāgo, caturadhiṭṭhānaparipūraṇaṃ, bhavayoniādīsu apariyāpannatā ca dassitā honti. Sakalena pana suttapadena iṭṭhāniṭṭhesu bhagavato tādibhāvo, tattha ca paresaṃ patiṭṭhāpanaṃ, kusaladhammānaṃ ādibhūtadhammadvayassa niddeso, sikkhattayūpadeso, attantapādipuggalacatukkasiddhi, kaṇhākaṇhavipākādikammacatukkavibhāgo, caturappamaññāvisayaniddeso, samudayādipañcakassa yathābhūtāvabodho, chasāraṇīyadhammavibhāvanā , dasanāthakaradhammapatiṭṭhāpanti evamādayo niddhāretabbā.


我来 译这段巴利文：
以"甚深"等语显示甚深法,不可得立足,经无数劫难得显现,即使以细智也不能现见通达,以称为法类推的推理智也难通达,一切疲劳已息,显示寂静法,善终,不厌足性,得主要性,如实智行境,细微自性,及显示大慧。以显示见的语词略说常断见,所以显示退落超越,说示方便结缚,述说邪执着,显示邪道行,施设颠倒执取,遍取执着,确立前际后际随见,分别有无有见,渴爱无明转起,说示有边无边见,趣入两边,及显示分别漏暴轭染著系缚结使取着特相。如是以"诸受集"等语显示通达四圣谛的了悟证悟,镇伏断及断尽,离渴爱无明,摄取正法住因,得教证,行两利,摄取三慧,修习念正知,信慧相应,从事正精进止,及成就止观。
"不知不见"显示无明成就,"渴爱者的忧悸动摇"显示渴爱成就,以此二者显示成就盖及二结,未断无始轮回转,牵引前际结合后际,依过去现在时分别因,以无明渴爱不能超越义显示互相资助,及显示说示慧解脱心解脱的对治。"此亦以触为缘"以说施设常等依缘而转,否定诸法常性,确立无常性,胜义否定作者等,显示如是法性等,显示空性,及显示具足决定缘相。
以"有爱已断"等显示世尊断德成就,明解脱,自在,成就三学,分别二涅槃界,圆满四住立,及不摄入有生等。但以整个经句显示世尊于可意不可意的如是性,令他人住立其中,显示善法的根本二法,教示三学,成就自苦等四种人,分别黑黑异熟等四业,显示四无量境,如实了知集等五法,显示六和敬法,令住立十依护法,如是等应当确定。


Soḷasahāravaṇṇanā

Desanāhāravaṇṇanā

Tattha ‘‘attā, loko’’ti ca diṭṭhiyā adhiṭṭhānabhāvena, vedanāphassāyatanādimukhena ca gahitesu pañcasu upādānakkhandhesu taṇhāvajjā pañcupādānakkhandhā dukkhasaccaṃ. Taṇhā samudayasaccaṃ. Sā pana paritassanāggahaṇena ‘‘taṇhāgatāna’’nti, ‘‘vedanāpaccayā taṇhā’’ti ca sarūpeneva samudayaggahaṇena, bhavanettiggahaṇena ca pāḷiyaṃ gahitāva. Ayaṃ tāva suttantanayo. Abhidhammanayena pana āghātānandādivacanehi, ātappādipadehi, cittappadosavacanena, sabbadiṭṭhidīpakapadehi, kusalākusalaggahaṇena, bhavaggahaṇena, sokādiggahaṇena, tattha tattha samudayaggahaṇena cāti saṅkhepato sabbalokiyakusalākusaladhammavibhāvanapadehi gahitā kammakilesā samudayasaccaṃ. Ubhinnaṃ appavatti nirodhasaccaṃ. Tassa tattha tattha vedanānaṃ atthaṅgamanissaraṇapariyāyehi, paccattaṃ nibbutivacanena, anupādāvimuttivacanena ca pāḷiyaṃ gahaṇaṃ veditabbaṃ. Nirodhapajānanā paṭipadā maggasaccaṃ. Tassāpi tattha tattha vedanānaṃ samudayādiyathābhūtavedanāpadesena, channaṃ phassāyatanānaṃ samudayādiyathābhūtapajānanapariyāyena, bhavanettiyā ucchedapariyāyena ca gahaṇaṃ veditabbaṃ. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇanti evaṃ catusaccavasena, yāni pāḷiyaṃ (netti. 9) sarūpeneva āgatāni assādādīnavanissaraṇāni, tesañca vasena idha assādādayo veditabbā. Vineyyānantādibhāvāpattiādikaṃ yathāvuttavibhāgaṃ payojanameva phalaṃ. Āghātādīnaṃ akaraṇīyatā, āghātādiphalassa ca anaññasantānabhāvitā, nindāpasaṃsāsu yathāsabhāvapaṭijānananibbeṭhanāti evaṃ taṃtaṃpayojanādhigamahetu upāyo. Āghātādīnaṃ karaṇapaṭisedhanādiapadesena dhammarājassa āṇatti veditabbāti ayaṃ desanāhāro.

Vicayahāravaṇṇanā

Kappanābhāvepi vohāravasena, anuvādavasena ca ‘‘mama’’nti vuttaṃ, niyamābhāvato vikappanatthaṃ vāggahaṇaṃ kataṃ, guṇasamaṅgitāya, abhimukhīkaraṇāya ca ‘‘bhikkhave’’ti āmantanaṃ. Aññabhāvato, paṭiviruddhabhāvato ca ‘‘pare’’ti vuttaṃ, vaṇṇapaṭipakkhato, avaṇṇanīyato ca ‘‘avaṇṇa’’nti vuttaṃ. Byattivasena, vitthāravasena ca ‘‘bhāseyyu’’nti vuttaṃ, dhāraṇabhāvato, adhammapaṭipakkhato ca ‘‘dhammassā’’ti vuttaṃ, diṭṭhisīlehi saṃhatabhāvato, kilesānaṃ saṅghātakaraṇato ca ‘‘saṅghassā’’ti vuttaṃ. Vuttapaṭiniddesato, vacanupanyāsanato ca ‘‘tatrā’’ti vuttaṃ, sammukhabhāvato, puthubhāvato ca ‘‘tumhehī’’ti vuttaṃ. Cittassa hananato, ārammaṇābhighātato ca ‘‘āghāto’’ti vuttaṃ, ārammaṇe saṅkocavuttiyā, atuṭṭhākāratāya ca ‘‘appaccayo’’ti vuttaṃ, ārammaṇacintanato, nissayato ca ‘‘cetaso’’ti vuttaṃ, atthāsādhanato, anu anu ‘‘anatthasādhanato’’ ca ‘‘anabhiraddhī’’ti vuttaṃ, kāraṇānarahattā, satthusāsane ṭhitehi kātuṃ asakkuṇeyyattā ca ‘‘na karaṇīyā’’ti vuttanti. Iminā nayena sabbapadesu vinicchayo kātabbo. Iti anupadavicayato vicayo hāro ativitthārabhayena, sakkā ca aṭṭhakathaṃ tassā līnatthavaṇṇanañca anugantvā ayamattho viññunā vibhāvetunti na vitthārayimha.


我来翻译这段巴利文：
十六理趣解释
说理趣解释
此中"我、世间"等见为住立,以受触处等为门而取的五取蕴中除渴爱外的五取蕴是苦谛。渴爱是集谛。它在圣典中以忧悸摄取说"渴爱者",以"缘受有渴爱"自相摄取集,以摄取有结而已摄取。这是经的方法。但以阿毗达磨方法以嗔喜等语,以精勤等词,以心恼害语,以一切见显示词,以善不善摄取,以有摄取,以忧等摄取,以彼彼集摄取,即略说以显示一切世间善不善法的词所摄取的业烦恼是集谛。二者不转起是灭谛。应当知它在圣典中以诸受灭出离义,以各自寂灭语,以无取解脱语而摄取。了知灭的行道是道谛。也应当知它以彼彼诸受集等如实受说示,以六触处集等如实了知义,以断有结义而摄取。此中以集为味著,以苦为过患,以道灭为出离,如是依四谛,在圣典中自相已来的味著过患出离,及依它们应当知此中味著等。所化无边等生起等如所说分别的目的即是果。不应作嗔等,嗔等果不成为他相续,于诽谤赞叹如自性承认解释,如是是彼彼目的证得因的方便。应当知以否定作嗔等说示为法王的命令,这是说理趣。
考察理趣解释
虽无分别但依言说,依随语而说"我",因无决定而作或的摄取,因具德,因向前而称呼"诸比丘"。因异性,因相违性而说"他",因与赞叹相对,因不可赞叹而说"诽谤"。因了知,因广说而说"说",因摄持性,因对非法而说"法",因见戒和合性,因作烦恼集聚而说"僧"。因已说反显,因说示语而说"此中",因面前性,因多性而说"你们"。因害心,因撞击所缘而说"嗔",因所缘收缩转起,因不满性而说"不悦",因思维所缘,因依止而说"心",因不成就义,因再再不成就义而说"不满意",因不应作因,因住于师教者不能作而说"不应作"。应当以此方式对一切词作决定。如是依逐词考察为考察理趣,因畏太广,智者能随注释及其隐义释而显明此义,所以我们不广说。


Yuttihāravaṇṇanā

Sabbena sabbaṃ āghātādīnaṃ akaraṇaṃ tādibhāvāya saṃvattatīti yujjati iṭṭhāniṭṭhesu samappavattisabbhāvato. Yasmiṃ santāne āghātādayo uppannā, tannimittako antarāyo tasseva sampattivibandhāya saṃvattatīti yujjati. Kasmā? Santānantaresu asaṅkamanato. Cittaṃ abhibhavitvā uppannā āghātādayo subhāsitādisallakkhaṇepi asamatthatāya saṃvattantīti yujjati sakodhalobhānaṃ andhatamasabbhāvato. Pāṇātipātādidussīlyato veramaṇi sabbasattānaṃ pāmojjapāsaṃsabhāvāya saṃvattatīti yujjati. Sīlasampattiyā hi mahato kittisaddassa abbhuggamo hotīti. Gambhīratādivisesayuttena guṇena tathāgatassa vaṇṇanā ekadesabhūtāpi sakalasabbaññuguṇaggahaṇāya saṃvattatīti yujjati anaññasādhāraṇattā. Tajjāayonisomanasikāraparikkhatāni adhigamatakkanāni sassatavādādiabhinivesāya saṃvattantīti yujjati kappanājālassa asamugghāṭitattā. Vedanādīnavānavabodhena vedanāya taṇhā pavaḍḍhatīti yujjati assādānupassanāsabbhāvato. Sati ca vedayitarāge tattha attattaniyagāho, sassatādigāho ca vipariphandatīti yujjati kāraṇassa sannihitattā. Taṇhāpaccayā hi upādānaṃ sassatādivāde paññapentānaṃ , tadanucchavikaṃ vā vedanaṃ vedayantānaṃ phasso hetūti yujjati visayindriyaviññāṇasaṅgatiyā vinā tadabhāvato. Chaphassāyatananimittavaṭṭassa anupacchedoti yujjati tattha avijjātaṇhānaṃ appahīnattā. Channaṃ phassāyatanānaṃ samudayādipajānanā sabbadiṭṭhigatikasaññaṃ aticca tiṭṭhatīti yujjati catusaccapaṭivedhabhāvato. Imāheva dvāsaṭṭhiyā diṭṭhīhi sabbadiṭṭhigatānaṃ antojālīkatabhāvoti yujjati akiriyavādādīnaṃ issaravādādīnañca tadantogadhattā. Tathā ceva saṃvaṇṇitaṃ. Ucchinnabhavanettiko tathāgatassa kāyoti yujjati, yasmā bhagavā abhinīhārasampattiyā catūsu satipaṭṭhānesu patiṭṭhitacitto sattabojjhaṅgeyeva yathābhūtaṃ bhāvesi. Kāyassa bhedā parinibbutaṃ na dakkhantīti yujjati anupādisesanibbānappattiyaṃ rūpādīsu kassacipi anavasesatoti ayaṃ yuttihāro.


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理趣理趣解释
完全不作嗔等导向如是性是合理的,因为在可意不可意中有平等转起。在哪个相续生起嗔等,以它为因的障碍只导向障碍彼者的成就是合理的。为什么?因为不移转到其他相续。制伏心而生起的嗔等导向不能观察善说等是合理的,因为有如盲暗的嗔贪。离杀生等恶戒导向一切众生欢喜称赞是合理的。因为由戒成就而有大名声升起。以具甚深等特殊功德赞叹如来虽是部分也导向摄取整个一切知功德是合理的,因为不共于他。由彼类不如理作意所熏习的思维导向执着常论等是合理的,因为未拔除分别网。由不了知诸受过患而增长对受的渴爱是合理的,因为有味著观。又有受者贪时,彼处动摇我我所执和常等执是合理的,因为有现前的因。因为缘渴爱有取,对施设常等论者,或感受适合它的受者,触是因是合理的,因为无境根识和合则彼不存在。不断六触处为因的轮转是合理的,因为彼处未断无明渴爱。了知六触处集等超越一切见趣想而住是合理的,因为有通达四谛。以此六十二见一切见趣成为内网是合理的,因为无作论等和自在论等摄入其中。如是已解释。如来身有爱已断是合理的,因为世尊以誓愿成就而心住立于四念处如实修习七觉支。身坏不见般涅槃是合理的,因为得无余涅槃时无任何色等余。这是理趣理趣。


Padaṭṭhānahāravaṇṇanā

Avaṇṇārahaavaṇṇānurūpasampattānādeyyavacanatādivipattīnaṃ padaṭṭhānaṃ. Vaṇṇārahavaṇṇānurūsampattasaddheyyavacanatādisampattīnaṃ padaṭṭhānaṃ. Tathā āghātādayo nirayādidukkhassa padaṭṭhānaṃ. Āghātādīnaṃ akaraṇaṃ saggasampattiādisabbasampattīnaṃ padaṭṭhānaṃ. Pāṇātipātādīhi paṭivirati ariyassa sīlakkhandhassa padaṭṭhānaṃ. Ariyo sīlakkhandho ariyassa samādhikkhandhassa padaṭṭhānaṃ. Ariyo samādhikkhandho ariyassa paññākkhandhassa padaṭṭhānaṃ. Gambhīratādivisesayuttaṃ bhagavato paṭivedhappakārañāṇaṃ desanāñāṇassa padaṭṭhānaṃ. Desanāñāṇaṃ vineyyānaṃ sakalavaṭṭadukkhanissaraṇassa padaṭṭhānaṃ. Sabbāpi diṭṭhi diṭṭhupādānti sā yathārahaṃ navavidhassāpi bhavassa padaṭṭhānaṃ. Bhavo jātiyā, jāti jarāmaraṇassa, sokādīnañca padaṭṭhānaṃ. Vedanānaṃ samudayādiyathābhūtavedanaṃ catunnaṃ ariyasaccānaṃ anubodhapaṭivedho. Tattha anubodho paṭivedhassa padaṭṭhānaṃ, paṭivedho catubbidhassa sāmaññaphalassa padaṭṭhānaṃ. ‘‘Ajānataṃ apassata’’nti avijjāgahaṇaṃ, tattha avijjā saṅkhārānaṃ padaṭṭhānti yāva vedanā taṇhāya padaṭṭhānti netabbaṃ. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhā upādānassa padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha sassatādipaññāpanaṃ paresaṃ micchābhinivesassa padaṭṭhānaṃ, micchābhiniveso saddhammassavanasappurisūpassayayonisomanasikāradhammānudhammapaṭipattīhi vimukhatāya, asaddhammassavanādīnañca padaṭṭhānaṃ, ‘‘aññatra phassā’’tiādīsu phasso vedanāya padaṭṭhānaṃ, cha phassāyatanāni phassassa, sakalavaṭṭadukkhassa ca padaṭṭhānaṃ, channaṃ phassāyatanānaṃ samudayādiyathābhūtappajānanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassāti yāva anupādāparinibbānaṃ netabbaṃ. Bhagavato bhavanettisamucchedo sabbaññutāya padaṭṭhānaṃ. Tathā anupādāparinibbānassāti ayaṃ padaṭṭhānahāro.


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足处理趣解释
不可称赞而称赞、不适当成就、语不可信等过失的足处。可称赞而称赞、适当成就、语可信等功德的足处。如是嗔等是地狱等苦的足处。不作嗔等是天界成就等一切成就的足处。离杀生等是圣戒蕴的足处。圣戒蕴是圣定蕴的足处。圣定蕴是圣慧蕴的足处。世尊具甚深等特殊的通达行相智是说法智的足处。说法智是所化出离一切轮回苦的足处。一切见是见取,它随宜是九种有的足处。有是生的足处,生是老死和忧等的足处。如实受诸受集等是通达证悟四圣谛。此中通达是证悟的足处,证悟是四种沙门果的足处。"不知不见"是无明摄取,此中无明是诸行的足处,乃至受是渴爱的足处应当引导。"渴爱者的忧悸动摇"此中渴爱是取的足处。"此亦以触为缘"此中施设常等是他人邪执着的足处,邪执着是背离闻正法亲近善士如理作意法随法行和闻非法等的足处。在"无触"等中触是受的足处,六触处是触和一切轮回苦的足处,如实了知六触处集等是厌离的足处,厌离是离贪的足处,乃至无取般涅槃应当引导。世尊断有结是一切知的足处。如是是无取般涅槃的足处,这是足处理趣。


Lakkhaṇahāravaṇṇanā

Āghātādiggahaṇena kodhupanāhamakkhapalāsaissāmacchariyasārambhaparavambhanādīnaṃ saṅgaho paṭighacittuppādapariyāpannatāya ekalakkhaṇattā. Ānandādiggahaṇena abhijjhāvisamalobhamānātimānamadappamādādīnaṃ saṅgaho lobhacittuppādapariyāpannatāya samānalakkhaṇattā. Tathā āghātaggahaṇena avasiṭṭhaganthanīvaraṇānaṃ saṅgaho kāyaganthanīvaraṇalakkhaṇena ekalakkhaṇattā. Ānandaggahaṇena phassādīnaṃ saṅgaho saṅkhārakkhandhalakkhaṇena ekalakkhaṇattā. Sīlaggahaṇena adhicittaadhipaññāsikkhānampi saṅgaho sikkhālakkhaṇena ekalakkhaṇattā. Idha pana sīlasseva indriyasaṃvarādikassa daṭṭhabbaṃ. Diṭṭhiggahaṇena avasiṭṭhaupādānānampi saṅgaho upādānalakkhaṇena ekalakkhaṇattā. ‘‘Vedanāna’’nti ettha vedanāggahaṇena avasiṭṭhaupādānakkhandhānampi saṅgaho khandhalakkhaṇena ekalakkhaṇattā. Tathā vedanāya dhammāyatanadhammadhātupariyāpannattā sammasanūpagānaṃ sabbesaṃ āyatanānaṃ dhātūnañca saṅgaho āyatanalakkhaṇena, dhātulakkhaṇena ca ekalakkhaṇattā. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena hetuāsavoghayoganīvaraṇādisaṅgaho hetādilakkhaṇena ekalakkhaṇattā avijjāya, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇenāpi. ‘‘Tadapi phassapaccayā’’ti ettha phassaggahaṇena saññāsaṅkhāraviññāṇānaṃ saṅgaho vipallāsahetubhāvena, khandhalakkhaṇena ca ekalakkhaṇattā. Chaphassāyatanaggahaṇena khandhindriyadhātādīnaṃ saṅgaho phassuppattinimittatāya, sammasanasabhāvena ca ekalakkhaṇattā. Bhavanettiggahaṇena avijjādīnampi saṃkilesadhammānaṃ saṅgaho vaṭṭahetubhāvena ekalakkhaṇattāti ayaṃ lakkhaṇahāro.

Catubyūhahāravaṇṇanā

Nindāpasaṃsāhi sammākampitacetasā micchājīvato anoratā sassatādimicchābhinivesino sīlādidhammakkhandhesu appatiṭṭhitatāya sammāsambuddhaguṇarasassādavimukhā veneyyā imissā desanāya nidānaṃ. Te yathāvuttadosavinimuttā kathaṃ nu kho sammāpaṭipattiyā ubhayahitaparā bhaveyyunti ayamettha bhagavato adhippāyo. Padanibbacanaṃ nirutti. Taṃ ‘‘eva’’ntiādinidānapadānaṃ, ‘‘mama’’ntiādipāḷipadānañca aṭṭhakathāvasena suviññeyyattā ativitthārabhayena na vitthārayimha. Padapadatthaniddesanikkhepasuttadesanāsandhivasena chabbidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Tathā padatthassa padatthantarena sambandho padatthasandhi. Nānānusandhikassa suttassa taṃtaṃanusandhīhi sambandho, ekānusandhikassa ca pubbāparasambandho niddesasandhi, yā aṭṭhakathāyaṃ pucchānusandhiajjhāsayānusandhiyathānusandhivasena tividhā vibhattā, tā panetā tissopi sandhiyo aṭṭhakathāyaṃ vicāritā eva. Suttasandhi ca paṭhamaṃ nikkhepavasena amhehi pubbe dassitāyeva. Ekissā desanāya desanāntarena saddhiṃ saṃsandanaṃ desanāsandhi, sā evaṃ veditabbā – ‘‘mamaṃ vā bhikkhave…pe… na cetaso anabhiraddhi karaṇīyā’’ti ayaṃ desanā ‘‘ubhatodaṇḍakena cepi bhikkhave kakacena corā ocarakā aṅgamaṅgāni okkanteyyuṃ, tatrapi yo mano padūseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) imāya desanāya saddhiṃ saṃsandati. ‘‘Tumhaṃ yevassa tena antarāyo’’ti ‘‘kammassakā māṇava sattā…pe… dāyādā bhavissantī’’ti (a. ni. 

我来翻译这段巴利文：
特相理趣解释
以摄取嗔等摄取忿、恨、覆、恼、嫉、悭、执、诽谤等,因摄入瞋恚心生起故为一特相。以摄取喜等摄取贪、不正贪、慢、过慢、醉、放逸等,因摄入贪心生起故为同特相。如是以摄取嗔摄取其余系缚盖,因身系缚盖特相故为一特相。以摄取喜摄取触等,因行蕴特相故为一特相。以摄取戒摄取增上心增上慧学,因学特相故为一特相。但此中应当见只是根律仪等戒。以摄取见摄取其余取,因取特相故为一特相。在"诸受"中以摄取受摄取其余取蕴,因蕴特相故为一特相。如是因受摄入法处法界,摄取一切可观察处界,因处特相、界特相故为一特相。在"不知不见"中以摄取无明摄取因漏暴轭盖等,因无明为因等特相故为一特相,如是在"渴爱者的忧悸动摇"中也以摄取渴爱。在"此亦以触为缘"中以摄取触摄取想行识,因为颠倒因性和蕴特相故为一特相。以摄取六触处摄取蕴根界等,因为触生起因性和观察自性故为一特相。以摄取有结摄取无明等染污法,因为轮回因性故为一特相,这是特相理趣。
四分理趣解释
为诽谤赞叹所正动心、不离邪命、执着常等邪见、因不住立戒等法蕴而背离正等觉功德味受的所化是此说的缘起。他们如何脱离所说过失而依正行成为两利,这是此中世尊的意趣。词etymology是语法。它以"如是"等缘起词,"我"等圣典词,因依注释易了知,因畏太广我们不广说。依词词义说示经说会合有六种会合。此中词与其他词结合是词会合。如是词义与其他词义结合是词义会合。多随顺会通经与彼彼随顺会通结合,单随顺会通的前后结合是说示会合,它在注释中分别为问随顺会通、意乐随顺会通、如是随顺会通三种,而这三种会合在注释中已考察。经会合我们先前已依说示方式显示。一说与其他说相应是说会合,它应当如是了知 - "诸比丘,对我...乃至...不应作心不满意"此说与"诸比丘,即使盗贼用两端锯锯割支节,在彼中若有人令心恼害,他不是依此行我的教"此说相应。"你们自己因此有障碍"与"摩纳婆,众生是业的所有者...乃至...将为继承者"

10.216) imāya desanāya saṃsandati. ‘‘Api tumhe…pe… ājāneyyāthā’’ti ‘‘kuddho atthaṃ…pe… sahate nara’’nti (a. ni. 7.64; mahāni. 5, 156, 195) imāya desanāya saṃsandati.

‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ…pe… na cetaso ubbillāvitattaṃ karaṇīya’’nti ‘‘dhammāpi vo bhikkhave pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo bhikkhave dhammaṃ desessāmi, nittharaṇatthāya, no gahaṇatthāyā’’ti (ma. ni. 1.240) imāya desanāya saṃsandati. ‘‘Tatra ce tumhehi…pe… ubbilāvitā, tumhaṃ yevassa tena antarāyo’’ti ‘‘luddhoatthaṃ…pe… sahate nara’’nti (itivu. 88; mahāni. 5.156, 195; cūḷani. 128) ‘‘kāmandhā jālasañchannā, taṇhāchadanachāditā’’ti (udā. 64; netti. 27, 90; peṭako. 14) imāhi desanāhi saṃsandati.

‘‘Appamattakaṃ…pe… sīlamattaka’’nti ‘‘paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’tiādikāya (dī. ni. 1.353) desanāya saṃsandati, paṭhamajjhānassa sīlato mahapphalamahānisaṃsatarabhāvavacanena jhānato sīlassa appabhāvadīpanato.

‘‘Pāṇātipātaṃ pahāyā’’tiādi ‘‘samaṇo khalu bho gotamo sīlavā…pe… kusalasīlena samannāgato’’tiādikāhi (dī. ni. 1.304) desanāhi saṃsandati.

‘‘Aññeva dhammā gambhīrā’’tiādi ‘‘adhigato kho myāyaṃ dhammo gambhīro’’tiādi (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) pāḷiyā saṃsandati. Gambhīratādivisesayuttadhammapaṭivedhena hi ñāṇassa gambhīrādibhāvo viññāyatīti.

‘‘Santi bhikkhave eke samaṇabrāhmaṇā’’tiādi ‘‘santi bhikkhave eke samaṇabrāhmaṇā pubbantakappikā…pe… abhivadanti, sassato attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadanti, asassato, sassato ca asassato ca, neva sassato ca nāsassato ca, antavā, anantavā, antavā ca anantavā ca, nevantavā nānantavā ca attā ca loko ca idameva saccaṃ, moghamaññanti ittheke abhivadantī’’tiādikāhi (ma. ni. 3.27) desanāhi saṃsandati.

‘‘Santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā’’tiādi ‘‘santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā…pe… abhivadanti, saññī attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti asaññī, nevasaññīnāsaññī ca attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’tiādikāhi (ma. ni. 3.21) desanāhi saṃsandati. ‘‘Vedanānaṃ…pe… tathāgato’’ti ‘‘tayidaṃ saṅkhataṃ oḷārikaṃ, atthi kho pana saṅkhārānaṃ nirodho, atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto’’tiādikāhi (ma. ni. 3.28) desanāhi saṃsandati.

‘‘Tadapi tesaṃ…pe… vipphanditamevā’’ti idaṃ ‘‘tesaṃ bhavataṃ aññatreva chandāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana bhikkhave ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodāpenti, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyatī’’tiādikāhi (ma. ni. 

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10.216)此说相应。"你们...乃至...应当了知"与"嗔者...乃至...人忍受"此说相应。
"诸比丘,他人对我称赞...乃至...不应作心踊跃"与"诸比丘,诸法也应当舍,何况非法。诸比丘,我将为你们说筏喻法,为度脱,不为执取"此说相应。"此中若你们...乃至...踊跃,你们自己因此有障碍"与"贪者...乃至...人忍受","为欲所盲为网所覆,为渴爱覆盖所覆"此等说相应。
"少分...乃至...戒少分"与"成就初禅而住。婆罗门,此祭祀比前诸祭祀较少营作、较少加行而有大果大功德"等说相应,因说初禅比戒有大果大功德而显示戒比禅为少。
"离杀生"等与"沙门乔答摩持戒...乃至...具足善戒"等诸说相应。
"诸甚深法"等与"我已证得此甚深法"等圣典相应。因为由证悟具甚深等特殊的法而了知智的甚深等性。
"诸比丘,有一些沙门婆罗门"等与"诸比丘,有一些沙门婆罗门是前际分别论者...乃至...宣说,我与世间是常,唯此真实,余皆虚妄,如是一类宣说。无常,常与无常,非常亦非无常,有边,无边,有边与无边,非有边亦非无边的我与世间,唯此真实,余皆虚妄,如是一类宣说"等诸说相应。
"诸比丘,有一些沙门婆罗门是后际分别论者"等与"诸比丘,有一些沙门婆罗门是后际分别论者...乃至...宣说,我死后有想而安稳。如是一类宣说无想,非想非非想而死后安稳。如是一类宣说施设有情的断灭坏没无有,或一类宣说现法涅槃"等诸说相应。"诸受...乃至...如来"与"此是有为粗,有诸行灭,有此,如是知已见出离的如来超越它"等诸说相应。
"此亦是彼等...乃至...只是动摇"此与"彼等尊者离欲、离喜好、离传闻、离相寻思、离见忍许,将有各自清净光洁的智,此事无有是处。诸比丘,若无各自清净光洁的智,彼等沙门婆罗门彼处只净化智分,此亦显示彼等沙门婆罗门的取著"等;

3.29) desanāhi saṃsandati.

‘‘Tadapi phassapaccayā’’ti idañca ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādāna’’nti, (saṃ. ni. 2.44) ‘‘chandamūlakā ime āvuso dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti (a. ni. 8.83) ca ādikāhi desanāhi saṃsandati.

‘‘Yato kho bhikkhave bhikkhu channaṃ phassāyatanāna’’ntiādi ‘‘yato kho ānanda bhikkhu neva vedanaṃ attānaṃ samanupassati, na saññaṃ, na saṅkhāre, na viññāṇaṃ attānaṃ samanupassati, so evaṃ asamanupassanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyatī’’tiādikāhi desanāhi saṃsandati.

‘‘Sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā’’tiādi ‘‘ye hi keci bhikkhave…pe… abhivadanti, sabbe te imāneva pañca kāyāni abhivadanti etesaṃ vā aññatara’’ntiādikāhi (ma. ni. 

我来翻译这段巴利文：
3.29)诸说相应。
"此亦以触为缘"此与"缘眼色生眼识,三和合触,缘触有受,缘受有爱,缘爱有取"及"贤友,此等法以欲为根,以作意为生起,以触为和合,以受为归趣"等诸说相应。
"诸比丘,比丘对六触处"等与"阿难,比丘既不视受为我,不视想为我,不视行为我,不视识为我,如是不见者不执取世间任何物,不执取则不忧悸,不忧悸则各自般涅槃"等诸说相应。
"彼等一切被摄入此六十二事中于内网"等与"诸比丘,凡任何...乃至...宣说,彼等一切宣说此五身或其中之一"等诸说相应。

3.26) desanāhi saṃsandati. ‘‘Kāyassa bhedā…pe… devamanussā’’ti –

‘‘Accī yathā vātavegena khittā, (upasivāti bhagavā)

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto,

Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080; cūḷani. 43);

Ādikāhi desanāhi saṃsandatīti ayaṃ cātubyūho hāro.

Āvattahāravaṇṇanā

Āghātādīnaṃ akaraṇīyatāvacanena khantisoraccānuṭṭhānaṃ. Tattha khantiyā saddhāpaññāparāpakāradukkhasahagatānaṃ saṅgaho, soraccena sīlassa. Saddhādiggahaṇena ca saddhindriyādisakalabodhipakkhiyadhammā āvattanti. Sīlaggahaṇena avippaṭisārādayo sabbepi sīlānisaṃsadhammā āvattanti. Pāṇātipātādīhi paṭivirativacanena appamādavihāro, tena sakalaṃ sāsanabrahmacariyaṃ āvattati. Gambhīratādivisesayuttadhammaggahaṇena mahābodhipakittanaṃ. Anāvaraṇañāṇapadaṭṭhānañhi āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ mahābodhi, tena dasabalādayo sabbe buddhaguṇā āvattanti. Sassatādidiṭṭhiggahaṇena taṇhāvijjāya saṅgaho, tāhi anamataggasaṃsāravaṭṭaṃ āvattati. Vedanānaṃ samudayādiyathābhūtavedanena bhagavato pariññāttayavisuddhi, tāya paññāpāramimukhena sabbapāramiyo āvattanti. ‘‘Ajānataṃ apassata’’nti avijjāggahaṇena ayonisomanasikārapariggaho, tena ca ayonisomanasikāramūlakā dhammā āvattanti. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti taṇhāggahaṇena nava taṇhāmūlakā dhammā āvattanti, ‘‘tadapi phassapaccayā’’tiādi sassatādipaññāpanassa paccayādhīnavuttidassanaṃ, tena aniccatādilakkhaṇattayaṃ āvattati. Channaṃ phassāyatanānaṃ yathābhūtaṃ pajānanena vimuttisampadāniddeso, tena sattapi visuddhiyo āvattanti. ‘‘Ucchinnabhavanettiko tathāgatassa kāyo’’ti taṇhāpahānaṃ, tena bhagavato sakalasaṃkilesappahānaṃ āvattatīti ayaṃ āvatto hāro.


我来翻译这段巴利文：
3.26)诸说相应。"身坏...乃至...天人"与-
"如火焰为风力所吹,(世尊对优波湿婆说)
消失而不可计数;
如是牟尼解脱名身,
消失而不可计数"等;
诸说相应,这是四分理趣。
转回理趣解释
以说不应作嗔等而行忍温和。此中以忍摄取信慧忍受他害苦,以温和摄取戒。以摄取信等而转回信根等一切菩提分法。以摄取戒而转回无悔等一切戒功德法。以说离杀生等而住不放逸,由此转回整个教法梵行。以摄取具甚深等特殊法而称扬大菩提。因为无碍智是漏尽智的足处,漏尽智是无碍智的足处即大菩提,由此转回十力等一切佛功德。以摄取常等见而摄取爱无明,由它们转回无始轮回。以如实受诸受集等而世尊三遍知清净,由此经由慧波罗蜜转回一切波罗蜜。以"不知不见"摄取无明而摄取不如理作意,由此转回以不如理作意为根的诸法。以"渴爱者的忧悸动摇"摄取渴爱而转回九种以渴爱为根的诸法,"此亦以触为缘"等显示施设常等依缘而转起,由此转回无常等三相。以如实了知六触处而说明解脱成就,由此转回七清净。以"如来身有爱已断"而断爱,由此转回世尊断一切染污,这是转回理趣。


Vibhattihāravaṇṇanā

Āghātānandādayo akusalā dhammā, tesaṃ ayonisomanasikārādi padaṭṭhānaṃ. Yehi pana dhammehi āghātānandādīnaṃ akaraṇaṃ appavatti, te abyāpādādayo kusalā dhammā, tesaṃ yonisomanasikārādi padaṭṭhānaṃ. Tesu āghātādayo kāmāvacarāva, abyāpādādayo catubhūmakā. Tathā pāṇātipātādīhi paṭivirati kusalā vā abyākatā vā, tassā hirottappādayo dhammā padaṭṭhānaṃ. Tattha kusalā siyā kāmāvacarā, siyā lokuttarā, abyākatā lokuttarāva. ‘‘Atthi bhikkhave aññeva dhammā gambhīrā’’ti vuttadhammā siyā kusalā, siyā abyākatā, tattha kusalānaṃ vuṭṭhānagāminivipassanā padaṭṭhānaṃ. Abyākatānaṃ maggadhammā, vipassanā, āvajjanā vā padaṭṭhānaṃ. Tesu kusalā lokuttarā, abyākatā siyā kāmāvacarā, siyā lokuttarā, sabbāpi diṭṭhiyo akusalāva kāmāvacarāva, tāsaṃ avisesena micchābhinivese ayonisomanasikāro padaṭṭhānaṃ. Visesato pana santatighanavinibbhogābhāvato ekattanayassa micchāgāho atītajātianussaraṇatakkasahito sassatadiṭṭhiyā padaṭṭhānaṃ. Hetuphalabhāvena sambandhabhāvassa aggahaṇato nānattanayassa micchāgāho tajjāsamannāhārasahito ucchedadiṭṭhiyā padaṭṭhānaṃ. Evaṃ sesadiṭṭhīnampi yathāsambhavaṃ vattabbaṃ. ‘‘Vedanāna’’nti ettha vedanā siyā kusalā, siyā abyākatā, siyā kāmāvacarā, siyā rūpāvacarā, siyā arūpāvacarā, phasso tāsaṃ padaṭṭhānaṃ. Vedanānaṃ samudayādiyathābhūtavedanaṃ maggañāṇaṃ, anupādāvimutti phalaṃ , tesaṃ ‘‘aññeva dhammā gambhīrā’’ti ettha vuttanayena dhammādivibhāgo netabbo. ‘‘Ajānataṃ apassata’’ntiādīsu avijjā taṇhā akusalā kāmāvacarā, tāsu avijjāya āsavā, ayonisomanasikāro eva vā padaṭṭhānaṃ. Taṇhāya saṃyojaniyesu dhammesu assādadassanaṃ padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha phassassa vedanāya viya dhammādivibhāgo veditabbo. Iminā nayena phassāyatanādīnampi yathārahaṃ dhammādivibhāgo netabboti ayaṃ vibhattihāro.


我来 译这段巴利文：
分别理趣解释
嗔喜等是不善法,它们以不如理作意等为足处。而由彼等法令嗔喜等不作不生起,它们是无瞋等善法,以如理作意等为足处。在它们中嗔等只是欲界,无瞋等是四地。如是离杀生等是善或无记,它们以惭愧等法为足处。此中善或是欲界,或是出世间,无记只是出世间。所说"诸比丘,有其他甚深法"之法或是善,或是无记,此中善以出起道观为足处。无记以道法、观、转向为足处。在它们中善是出世间,无记或是欲界,或是出世间,一切见只是不善只是欲界,它们一般以邪执着于不如理作意为足处。特别由于不分离相续聚,错取一性之理与忆念过去生的寻思俱起是常见的足处。由于不取因果关系的结合,错取异性之理与彼类专注俱起是断见的足处。如是其余诸见也应随宜说。在"诸受"中受或是善,或是无记,或是欲界,或是色界,或是无色界,触是它们的足处。如实受诸受集等是道智,无取解脱是果,它们的法等分别应依"有其他甚深法"中所说方式引导。在"不知不见"等中无明渴爱是不善欲界,在它们中无明以漏或不如理作意为足处。渴爱以见可结系法之味为足处。在"此亦以触为缘"中触的法等分别应如受了知。依此方式应随宜引导触处等的法等分别,这是分别理趣。


Parivattahāravaṇṇanā

Āghātādīnaṃ akaraṇaṃ khantisoraccāni anubrūhetvā paṭisaṅkhānabhāvanābalasiddhiyā ubhayahitapaṭipattiṃ āvahati. Āghātādayo pana pavattiyamānā dubbaṇṇataṃ dukkhaseyyaṃ bhogahāniṃ akittiṃ parehi durupasaṅkamanatañca nipphādentā nirayādīsu mahādukkhaṃ āvahanti. Pāṇātipātādīhi paṭivirati avippaṭisārādikalyāṇaṃ paramparaṃ āvahati. Pāṇātipātādi pana vippaṭisārādiakalyāṇaṃ paramparaṃ, gambhīratādivisesayuttaṃ ñāṇaṃ vineyyānaṃ yathārahaṃ vijjābhiññādiguṇavisesaṃ āvahati sabbañeyyaṃ yathāsabhāvāvabodhato. Tathā gambhīratādivisesarahitaṃ pana ñāṇaṃ ñeyyesu sāvaraṇato yathāvuttaguṇavisesaṃ nāvahati. Sabbāpi cetā diṭṭhiyo yathārahaṃ sassatucchedabhāvato antadvayabhūtā sakkāyatīraṃ nātivattanti aniyyānikasabhāvattā. Niyyānikasabhāvattā pana sammādiṭṭhi saparikkhārā majjhimapaṭipadābhūtā atikkamma sakkāyatīraṃ pāraṃ āgacchati. Vedanānaṃ samudayādiyathābhūtavedanaṃ anupādāvimuttiṃ āvahati maggabhāvato. Vedanānaṃ samudayādiasampaṭivedho saṃsāracārakāvarodhaṃ āvahati saṅkhārānaṃ paccayabhāvato. Vedayitasabhāvapaṭicchādako sammoho tadabhinandanaṃ āvahati . Yathābhūtāvabodho pana tattha nibbedaṃ virāgañca āvahati. Micchābhinivese ayonisomanasikārasahitā taṇhā anekavihitaṃ diṭṭhijālaṃ pasāreti. Yathāvuttataṇhāsamucchedo paṭhamamaggo taṃ diṭṭhijālaṃ saṅkoceti. Sassatavādādipaññāpanassa phasso paccayo hoti asati phasse tadabhāvato. Diṭṭhibandhanabandhānaṃ phassāyatanādīnaṃ anirodhena phassādianirodho saṃsāradukkhassa anivattiyeva, yāthāvato phassāyatanādipariññā sabbadiṭṭhidassanāni ativattati, phassāyatanādiapariññā taṃdiṭṭhigahanaṃ nātivattati, bhavanettisamucchedo āyatiṃ attabhāvassa anibbattiyā saṃvattati, asamucchinnāya bhavanettiyā anāgate bhavappabandho parivattatiyevāti ayaṃ parivatto hāro.

Vevacanahāravaṇṇanā

‘‘Mama mayhaṃ me’’ti pariyāyavacanaṃ. ‘‘Bhikkhave samaṇā tapassino’’ti pariyāyavacanaṃ. ‘‘Pare aññe paṭiviruddhā’’ti pariyāyavacanaṃ. ‘‘Avaṇṇaṃ akittiṃ ninda’’nti pariyāyavacanaṃ. ‘‘Bhāseyyuṃ bhaṇeyyuṃ kareyyu’’nti pariyāyavacanaṃ. ‘‘Dhammassa vinayassa satthusāsanassā’’ti pariyāyavacanaṃ. ‘‘Saṅghassa samūhassa gaṇassā’’ti pariyāyavacanaṃ. ‘‘Tatra tattha tesū’’ti pariyāyavacanaṃ. ‘‘Tumhehi vo bhavantehī’’ti pariyāyavacanaṃ. ‘‘Āghāto doso byāpādo’’ti pariyāyavacanaṃ. ‘‘Appaccayo domanassaṃ cetasikadukkha’’nti pariyāyavacanaṃ. ‘‘Cetaso anabhiraddhi cittassa byāpatti manopadoso’’ti pariyāyavacanaṃ. ‘‘Na karaṇīyā na uppādetabbā na pavattetabbā’’ti pariyāyavacanaṃ. Iti iminā nayena sabbapadesu vevacanaṃ vattabbanti ayaṃ vevacano hāro.


我来帮您翻译这两段巴利文:
转变分别解释
不生嗔恨等过失，修习忍辱与柔和，以观察修行力成就，能带来双方利益的修行。若让嗔恨等生起，会导致容颜丑陋、睡眠不安、财富损失、恶名远播、他人难以亲近，并带来地狱等处的巨大痛苦。远离杀生等恶行，能带来无悔等善果。杀生等恶行则带来追悔等恶果。具有甚深等殊胜的智慧，能根据所化众生的根机，带来明通等功德殊胜，因为能如实了知一切所知。而不具有甚深等殊胜的智慧，因为对所知有障碍，不能带来上述的功德殊胜。一切见解若适合常见、断见，都是两个极端，因为不能出离，所以不能超越有身见的此岸。但正见因为能出离，具足资粮，成为中道，超越有身见的此岸而到达彼岸。如实了知诸受的生起等，能带来无取著解脱，因为是道。不通达诸受的生起等，能导致轮回牢狱，因为是诸行的缘。覆盖受的自性的痴，会带来对受的欢喜。如实了知则能带来厌离和离染。邪执随着不如理作意的贪爱，会扩展各种见网。如所说的贪爱断尽即初道，能收敛见网。触是常见等施设的缘，因为无触则无彼。由于触处等结缚的不灭，触等不灭，轮回苦就不会止息。如实遍知触处等，能超越一切见解。不遍知触处等，不能超越见丛。断尽有结，导致未来不再受生。有结未断，未来的相续轮回就会继续。这就是转变分。
同义词分别解释
"我的、我的、我的"是同义词。"诸比丘、沙门、苦行者"是同义词。"他人、其他人、对立者"是同义词。"恶名、不誉、诽谤"是同义词。"会说、会讲、会作"是同义词。"法、律、师教"是同义词。"僧伽、团体、群众"是同义词。"于此、于彼、于彼等"是同义词。"你们、汝等、尊者们"是同义词。"嗔恨、瞋、害意"是同义词。"不悦、忧、心苦"是同义词。"心不满、心变坏、意瞋"是同义词。"不应作、不应生、不应起"是同义词。如是依此方式，应说一切词的同义词。这就是同义词分。


Paññattihāravaṇṇanā

Āghāto vatthuvasena dasavidhena ekūnavīsatividhena vā paññatto. Appaccayo upavicāravasena chadhā paññatto. Ānandopītiādivasena navadhā paññatto. Pīti sāmaññato khuddikādivasena pañcadhā paññattā. Somanassaṃ upavicāravasena chadhā paññattaṃ. Sīlaṃ vārittacārittādivasena anekadhā paññattaṃ. Gambhīratādivisesayuttaṃ ñāṇaṃ cittuppādavasena catudhā, dvādasavidhena vā, visayabhedato anekadhā ca paññattaṃ. Diṭṭhisassatādivasena dvāsaṭṭhiyā bhedehi, tadantogadhavibhāgena anekadhā ca paññattā. Vedanā chadhā aṭṭhasatadhā anekadhā ca paññattā. Tassā samudayo pañcadhā paññatto, tathā atthaṅgamo. Assādo duvidhena paññatto. Ādīnavo tividhena paññatto. Nissaraṇaṃ ekadhā catudhā ca paññattaṃ…pe… anupādāvimutti duvidhena paññattā.

‘‘Ajānataṃ apassata’’nti vuttā avijjā visayabhedena catudhā aṭṭhadhā ca paññattā. ‘‘Taṇhāgatāna’’ntiādinā vuttā taṇhā chadhā aṭṭhasatadhā anekadhā ca paññattā. Phasso nissayavasena chadhā paññatto. Upādānaṃ catudhā paññattaṃ. Bhavo dvidhā anekadhā ca paññatto. Jāti vevacanavasena chadhā paññattā. Tathā jarā sattadhā paññattā. Maraṇaṃ aṭṭhadhā navadhā ca paññattaṃ. Soko pañcadhā paññatto. Paridevo chadhā paññatto. Dukkhaṃ catudhā paññattaṃ, tathā domanassaṃ. Upāyāso catudhā paññatto. ‘‘Samudayo hotī’’ti pabhavapaññatti, ‘‘yathābhūtaṃ pajānātī’’ti dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti.

‘‘Antojālīkatā’’tiādi sabbadiṭṭhīnaṃ saṅgahapaññatti. ‘‘Ucchinnabhavanettiko’’tiādi duvidhena parinibbānapaññatti. Evaṃ āghātādīnaṃ akusalakusalādidhammānaṃ yathāpabhavapaññattiādivasena, tathā ‘‘āghāto’’ti byāpādassa vevacanapaññatti, ‘‘appaccayo’’ti domanassassa vevacanapaññattītiādinā nayena paññattibhedo vibhajitabboti ayaṃ paññattihāro.

Otaraṇahāravaṇṇanā

Āghātaggahaṇena saṅkhārakkhandhasaṅgaho, tathā anabhiraddhigahaṇena. Appaccayaggahaṇena vedanākkhandhasaṅgahoti idaṃ khandhamukhena otaraṇaṃ. Tathā āghātādiggahaṇena dhammāyatanaṃ dhammadhātu dukkhasaccaṃ samudayasaccaṃ vā gahitanti idaṃ āyatanamukhena dhātumukhena saccamukhena ca otaraṇaṃ. Tathā āghātādīnaṃ sahajātā avijjā hetusahajātaaññamaññanissayasampayuttaatthiavigatapaccayehi paccayo hoti, asahajātā pana anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayo hoti, anantarā upanissayavaseneva paccayo hoti . Taṇhāupādānādīnaṃ, phassādīnampi tesaṃ sahajātānaṃ asahajātānañca yathārahaṃ paccayabhāvo vattabbo. Koci panettha adhipativasena, koci kammavasena, koci āhāravasena, koci indriyavasena, koci jhānavasena, koci maggavasenapi paccayo hotīti. Ayampi viseso veditabboti idaṃ paṭiccasamuppādamukhena otaraṇaṃ. Ānandādīnampi imināva nayena khandhādimukhena otaraṇaṃ vibhāvetabbaṃ.


我来帮您翻译这两段巴利文:
施设分别解释
嗔恨按事物分为十种或十九种而施设。不悦按近行分为六种而施设。喜乐等按九种而施设。喜一般按小喜等五种而施设。悦按近行分六种而施设。戒按止持作持等多种而施设。具有甚深等殊胜的智慧按心生起分四种，或十二种，按境界差别分多种而施设。见按常见等六十二种差别，及其所含分类分多种而施设。受按六种、一百零八种及多种而施设。其生起按五种而施设，灭亡亦然。味按二种而施设。过患按三种而施设。出离按一种及四种而施设......无取著解脱按二种而施设。
"不知不见"所说的无明按境界差别分四种及八种而施设。以"爱著"等所说的爱按六种、一百零八种及多种而施设。触按所依分六种而施设。取按四种而施设。有按二种及多种而施设。生按异名分六种而施设。如是，老按七种而施设。死按八种及九种而施设。忧按五种而施设。悲按六种而施设。苦按四种而施设，忧亦然。恼按四种而施设。"集起"是生起施设，"如实了知"是苦遍知施设、集断施设、灭证施设、道修施设。
"网内所系"等是一切见的摄集施设。"已断有结"等是二种般涅槃施设。如是，嗔恨等不善善等诸法按生起施设等，如是"嗔恨"是瞋恚的异名施设，"不悦"是忧的异名施设等方式，应分别施设的差别。这就是施设分。
悟入分别解释
以嗔恨摄属行蕴，以不满亦然。以不悦摄属受蕴，这是从蕴门的悟入。如是，以嗔恨等摄取法处、法界、苦谛或集谛，这是从处门、界门和谛门的悟入。如是，嗔恨等俱生的无明是俱生因、互为因、所依、相应、有、不离缘，非俱生则是无间、等无间、无间依、无、离、习行缘，无间则唯是强依缘。对于爱、取等，触等，应说其俱生与非俱生的缘性。此中有些是增上缘，有些是业缘，有些是食缘，有些是根缘，有些是禅缘，有些是道缘，应知此差别。这是从缘起门的悟入。喜乐等也应以此方式阐明从蕴等门的悟入。


Tathā sīlaṃ pāṇātipātādīhi viraticetanā, abyāpādādicetasikadhammā ca, pāṇātipātādayo cetanāva, tesaṃ tadupakārakadhammānañca lajjādayādīnaṃ saṅkhārakkhandhadhammāyatanādisaṅgaho, purimanayeneva khandhādimukhena ca otaraṇaṃ vibhāvetabbaṃ. Esa nayo ñāṇadiṭṭhivedanāavijjātaṇhādiggahaṇesu. Nissaraṇaanupādāvimuttigahaṇesu asaṅkhatadhātuvasenapi dhātumukhena otaraṇaṃ vibhāvetabbaṃ. Tathā ‘‘vedanānaṃ…pe… anupādāvimutto’’ti etena bhagavato sīlādayo pañca dhammakkhandhā, satipaṭṭhānādayo ca bodhipakkhiyadhammā pakāsitā hontīti taṃ mukhenapi otaraṇaṃ veditabbaṃ. ‘‘Tadapi phassapaccayā’’ti diṭṭhipaññāpanassa paccayādhīnavuttitādīpanena aniccatāmukhena otaraṇaṃ, tathā evaṃdhammatāya paṭiccasamuppādamukhena otaraṇaṃ, aniccassa dukkhānattabhāvato appaṇihitamukhena suññatāmukhena ca otaraṇaṃ. Sesapadesupi eseva nayoti ayaṃ otaraṇo hāro.

Sodhanahāravaṇṇanā

‘‘Mamaṃ vā…pe… bhāseyyu’’nti ārambho. ‘‘Dhammassa…pe… saṅghassa…pe… bhāseyyu’’nti padasuddhi, no ārambhasuddhi. ‘‘Tatra tumhehi…pe… karaṇīyā’’ti padasuddhi ceva ārambhasuddhi ca. Dutiyanayādīsupi eseva nayo . Tathā ‘‘appamattakaṃ kho paneta’’ntiādi ārambho. ‘‘Katama’’ntiādi pucchā. ‘‘Pāṇātipātaṃ pahāyā’’tiādi padasuddhi, no ārambhasuddhi, no ca pucchāsuddhi. ‘‘Idaṃ kho’’tiādi pucchāsuddhi ceva padasuddhi ca ārambhasuddhi ca.

Tathā ‘‘atthi bhikkhave’’tiādi ārambho. ‘‘Katame ca te’’tiādi pucchā. ‘‘Santi bhikkhave’’tiādi ārambho. ‘‘Ki’’ntiādi ārambha pucchā. ‘‘Yathāsamāhite’’tiādi padasuddhi, no ārambhasuddhi no ca pucchāsuddhi. ‘‘Ime kho te’’tiādi padasuddhi ceva pucchāsuddhi ca ārambhasuddhi ca. Iminā nayena sabbattha ārambhādayo veditabbāti. Ayaṃ sodhano hāro.

Adhiṭṭhānahāravaṇṇanā

‘‘Avaṇṇa’’nti sāmaññato adhiṭṭhānaṃ taṃ, avikappetvā visesavacanaṃ ‘‘mamaṃ vā dhammassa vā saṅghassa vā’’ti. Sukkapakkhepi eseva nayo.

Tathā ‘‘sīla’’nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘pāṇātipātā paṭivirato’’tiādi.

‘‘Aññeva dhammā’’tiādi sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādi.

Tathā ‘‘pubbantakappikā’’tiādi sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘sassatavādā’’tiādi. Iminā nayena sabbattha sāmaññaviseso niddhāretabboti ayaṃ adhiṭṭhāno hāro.

Parikkhārahāravaṇṇanā

Āghātādīnaṃ ‘‘anatthaṃ me acarī’’tiādīni (dha. sa. 1237; vibha. 909) ca ekūnavīsati āghātavatthūni hetu. Ānandādīnaṃ ārammaṇe abhisineho hetu. Sīlassa hiriottappaṃ appicchatādayo ca hetu. ‘‘Gambhīrā’’tiādinā vuttadhammassa sabbāpi pāramiyo hetu, visesena paññāpāramī. Diṭṭhīnaṃ asappurisūpassayo, asaddhammassavanaṃ, micchābhinivesena ayonisomanasikāro ca avisesena hetu, visesena pana sassatavādādīnaṃ atītajātianussaraṇādi hetu. Vedanānaṃ avijjātaṇhākammāni phasso ca hetu. Anupādāvimuttiyā ariyamaggo hetu. Paññāpanassa ayonisomanasikāro hetu. Taṇhāya saṃyojaniyesu assādānupassanā hetu. Phassassa chaḷāyatanāni, chaḷāyatanassa nāmarūpaṃ hetu. Bhavanettisamucchedassa visuddhibhāvanā hetūti ayaṃ parikkhāro hāro.


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如是，戒是离杀生等的思心所，以及无瞋等心所法，杀生等即是思，它们及其助缘法如惭等都摄属行蕴法处等，应如前方式阐明从蕴等门的悟入。此法则适用于智、见、受、无明、爱等的摄取。在出离、无取著解脱的摄取中，也应阐明从无为界的界门悟入。如是，"诸受......无取著解脱"这句话显示了世尊的戒等五法蕴，以及念处等菩提分法，应知也是从此门的悟入。"此亦缘于触"显示见的施设依赖缘的活动，是从无常门的悟入，如是从此法性是从缘起门的悟入，从无常是苦无我故是从无愿门和空门的悟入。其余句中也是此理。这就是悟入分。
清净分别解释
"对我......会说"是发起。"对法......对僧......会说"是语句清净，非发起清净。"于此你们......不应作"是语句清净也是发起清净。第二方式等中也是此理。如是"此确实是小事"等是发起。"什么"等是问。"断除杀生"等是语句清净，非发起清净，也非问清净。"这就是"等是问清净也是语句清净和发起清净。
如是"诸比丘，有"等是发起。"什么是它们"等是问。"诸比丘，有"等是发起。"什么"等是发起问。"如定"等是语句清净，非发起清净也非问清净。"这些就是它们"等是语句清净也是问清净和发起清净。应以此方式了知一切处的发起等。这就是清净分。
住立分别解释
"诽谤"是一般的住立，不分别它的特殊说明是"对我或对法或对僧"。白品中也是此理。
如是"戒"是一般的住立，不分别它的特殊说明是"离杀生"等。
"别是诸法"等是一般的住立，不分别它的特殊说明是"诸比丘，如来了知此"等。
如是"前际分别者"等是一般的住立，不分别它的特殊说明是"常见论者"等。以此方式应在一切处抉择一般与特殊。这就是住立分。
资具分别解释
嗔恨等的"对我作不利"等十九嗔恨事是因。喜乐等的对境爱著是因。戒的惭愧、少欲等是因。以"甚深"等所说法的一切波罗蜜是因，特别是智慧波罗蜜。诸见的亲近恶人、听闻邪法、以邪执不如理作意是一般因，特别是常见等的忆念过去生等是因。诸受的无明、爱、业和触是因。无取著解脱的圣道是因。施设的不如理作意是因。爱的于结系法随观味著是因。触的六处，六处的名色是因。断有结的清净修习是因。这就是资具分。


Samāropanahāravaṇṇanā

Āghātādīnaṃ akaraṇīyatāvacanena khantisampadā dassitā hoti. ‘‘Appamattakaṃ kho paneta’’ntiādinā soraccasampadā, ‘‘atthi bhikkhave’’tiādinā ñāṇasampadā, ‘‘aparāmasato cassa paccattaññeva nibbuti viditā’’ti, ‘‘vedanānaṃ…pe… yathābhūtaṃ viditvā anupādāvimutto’’ti etehi samādhisampadāya saddhiṃ vijjāvimuttivasībhāvasampadā dassitā hoti. Tattha khantisampadā paṭisaṅkhānabalasiddhito soraccasampadāya padaṭṭhānaṃ. Soraccasampadā pana atthato sīlameva, tathā pāṇātipātādīhi paṭivirativacanaṃ sīlassa pariyāyavibhāgadassanatthaṃ. Tattha sīlaṃ samādhissa padaṭṭhānaṃ, samādhi paññāya padaṭṭhānaṃ. Tesu sīlena vītikkamappahānaṃ duccaritasaṃkilesappahānañca sijjhati, samādhinā pariyuṭṭhānappahānaṃ, vikkhambhanappahānaṃ, taṇhāsaṃkilesappahānañca sijjhati. Paññāya diṭṭhisaṃkilesappahānaṃ, samucchedappahānaṃ, anusayappahānañca sijjhatīti sīlādīhi tīhi dhammakkhandhehi samathavipassanābhāvanāpāripūrī, pahānattayasiddhi cāti ayaṃ samāropano hāro.

Soḷasahāravaṇṇanā niṭṭhitā.

Pañcavidhanayavaṇṇanā

Nandiyāvaṭṭanayavaṇṇanā

Āghātādīnaṃ akaraṇavacanena taṇhāvijjāsaṅkoco dassito hoti. Sati hi attattaniyavatthūsu sinehe sammose ca ‘‘anatthaṃ me acarī’’tiādinā (dha. sa. 1237, vibha. 909) āghāto jāyatīti, tathā ‘‘pāṇātipātā paṭivirato’’tiādivacanehi , ‘‘paccattaññeva nibbuti viditā, anupādāvimutto, channaṃ phassāyatanānaṃ…pe… yathābhūtaṃ pajānātī’’tiādīhi vacanehi ca taṇhāvijjānaṃ accantappahānaṃ dassitaṃ hoti. Tāsaṃ pana pubbantakappikādipadehi ‘‘ajānataṃ apassata’’ntiādipadehi ca sarūpato dassitānaṃ taṇhāvijjānaṃ rūpadhammā arūpadhammā ca adhiṭṭhānaṃ. Yathākkamaṃ samatho ca vipassanā ca paṭipakkho. Tesaṃ cetovimutti paññāvimutti ca phalaṃ. Tattha taṇhā, taṇhāvijjā vā samudayasaccaṃ, tadadhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā samathavipassanā maggasaccanti evaṃ catusaccayojanā veditabbā. Taṇhāggahaṇena cettha māyāsāṭheyyamānātimānamadappamādapāpicchatāpāpamittatāahirikānottappādivasena sabbo akusalapakkho netabbo. Tathā avijjāggahaṇena viparītamanasikārakodhupanāhamakkhapalāsaissāmacchariyasārambhadovacassatā- bhavadiṭṭhivibhavadiṭṭhādivasena akusalapakkho netabbo. Vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena, tathā samathapakkhiyānaṃ saddhindriyādīnaṃ, vipassanāpakkhiyānañca aniccasaññādīnaṃ vasena kusalapakkho netabboti. Ayaṃ nandiyāvaṭṭassa nayassa bhūmi.


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摄归分别解释
以说明嗔恨等不应作，显示成就忍辱。以"此确实是小事"等显示成就柔和，以"诸比丘，有"等显示成就智慧，以"不执著者即自知寂灭"、"如实知诸受......无取著解脱"等显示与定成就俱的明解脱自在成就。其中忍辱成就因观察力成就而是柔和成就的近因。柔和成就实即是戒，如是说明离杀生等是为了显示戒的异门分别。其中戒是定的近因，定是慧的近因。在这些中，以戒成就断除超越和恶行染污，以定成就断除缠缚、镇伏和爱染污，以慧成就断除见染污、断除和随眠。如是以戒等三法蕴圆满止观修习，成就三种断除。这就是摄归分。
十六分别解释完毕。
五种理趣分别解释
欢喜转理趣分别解释
以说明不作嗔恨等，显示爱无明的收敛。因为若有对我我所事物的爱著和痴，则以"对我作不利"等而生嗔恨。如是以"离杀生"等诸语，以"自知寂灭、无取著解脱、如实了知六触处"等诸语，显示爱无明的究竟断除。而以前际分别者等句和"不知不见"等句所显示的爱无明的自性，色法和无色法是住立。止和观依次是对治。心解脱和慧解脱是果。其中爱或爱无明是集谛，以它们为住立的色无色法是苦谛，它们的不转起是灭谛，了知灭的止观是道谛，如是应知四谛的配合。此中以爱的摄取，应引申一切不善品，即通过诳、谄、慢、过慢、放逸、恶欲、恶友、无惭、无愧等。如是以无明的摄取，应引申不善品，即通过颠倒作意、忿、恨、覆、恼、嫉、悭、执著、难教导性、有见、无有见等。以相反方式，应通过无诳、无谄等、无颠倒作意等，如是通过止分的信根等，观分的无常想等，引申善品。这是欢喜转理趣的境界。


Tipukkhalanayavaṇṇanā

Āghātādīnaṃ akaraṇavacanena adosasiddhi, tathā pāṇātipātapharusavācāhi paṭivirativacanena. Ānandādīnaṃ akaraṇavacanena alobhasiddhi, tathā abrahmacariyato paṭivirativacanena. Adinnādānādīhi pana paṭivirativacanena ubhayasiddhi. ‘‘Tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā amohasiddhi. Iti tīhi akusalamūlehi gahitehi tappaṭipakkhato, āghātādiakaraṇavacanena ca tīṇi kusalamūlāni siddhāniyeva honti. Tattha tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamākusalasaññāvitakkāsaddhammādivasena sabbo akusalapakkho vitthāretabbo. Tathā tīhi kusalamūlehi tividhasucaritavodānasamakusalasaññāvitakkapaññāsaddhammasamādhi- vimokkhamukhavimokkhādivasena sabbo kusalapakkho vibhāvetabbo. Etthāpi ca saccayojanā veditabbā. Kathaṃ? Lobho sabbāni vā kusalākusalamūlāni samudayasaccaṃ, tehi pana nibbattā tesaṃ adhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccantiādinā nayena saccayojanā veditabbāti ayaṃ tipukkhalassa nayassa bhūmi.

Sīhavikkīḷitanayavavaṇṇanā

Āghātānandanādīnaṃ akaraṇavacanena satisiddhi. Satiyā hi sāvajjānavajje, tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattatīti. Tathā micchājīvā paṭivirativacanena vīriyasiddhi. Vīriyena hi kāmabyāpādavihiṃsāvitakke vinodeti, vīriyasādhanañca ājīvapārisuddhisīlanti. Pāṇātipātādīhi paṭivirativacanena satisiddhi. Satiyā hi sāvajjānavajje, tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattati. Tathā hi sā ‘‘visayābhimukhabhāvapaccupaṭṭhānā’’ti ca vuccati. ‘‘Tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā samādhipaññāsiddhi. Paññāya hi yathābhūtāvabodho, samāhito ca yathābhūtaṃ pajānātīti. Tathā ‘‘nicco dhuvo’’tiādinā anicce ‘‘nicca’’nti vipallāso, ‘‘arogo paraṃ maraṇā, ekantasukhī attā diṭṭhadhammanibbānappatto’’ti ca evamādīhi asukhe ‘‘sukha’’nti vipallāso, ‘‘pañcahi kāmaguṇehi samappito’’tiādinā asubhe ‘‘subha’’nti vipallāso, sabbeheva ca diṭṭhidīpakapadehi anattani ‘‘attā’’ti vipallāsoti evamettha cattāro vipallāsā siddhā honti, tesaṃ paṭipakkhato cattāri satipaṭṭhānāni siddhāneva honti. Tattha catūhi indriyehi cattāro puggalā niddisitabbā.

Kathaṃ? Duvidho hi taṇhācarito mudindriyo ca tikkhindriyo cāti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipallattadiṭṭhi satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipallattadiṭṭhi ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 

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三轮理趣分别解释
以说明不作嗔恨等，成就无瞋，如是以说明离杀生、恶口。以说明不作喜乐等，成就无贪，如是以说明离非梵行。而以说明离不与取等，成就二者。以"诸比丘，如来了知此"等，成就无痴。如是由三不善根的摄取，从其对治及说明不作嗔恨等，就成就三善根。其中由三不善根，应扩展一切不善品，即通过三种恶行、染污、垢、毒、不善想、寻、非法等。如是由三善根，应显示一切善品，即通过三种善行、清净、等、善想、寻、慧、正法、定、解脱门、解脱等。在此也应了知四谛的配合。如何？贪或一切善不善根是集谛，由它们所生、作为它们的住立和所缘的取蕴是苦谛等方式，应了知四谛的配合。这是三轮理趣的境界。
狮子游戏理趣分别解释
以说明不作嗔恨、喜乐等，成就念。因为依念观察有罪无罪及其中的过患功德，舍离有罪而受持无罪而行。如是以说明离邪命，成就精进。因为由精进去除欲寻、恚寻、害寻，活命清净戒也是由精进而成就。以说明离杀生等，成就念。因为依念观察有罪无罪及其中的过患功德，舍离有罪而受持无罪而行。如是说它"以面对境相为现起"。以"诸比丘，如来了知此"等，成就定慧。因为由慧如实觉悟，由定者如实了知。如是以"常、恒"等，在无常中颠倒见为"常"，以"死后无病、我一向乐、得现法涅槃"等，在非乐中颠倒见为"乐"，以"具足五欲功德"等，在不净中颠倒见为"净"，以一切显示见的句，在无我中颠倒见为"我"，如是此中成就四种颠倒，从它们的对治就成就四念住。其中应以四根说明四种补特伽罗。
如何？爱行者有二种：柔根和利根，见行者也是如此。其中第一种人由于颠倒见不净为"净"，依念力如实观察身的自性而进入正性决定。第二种人由于颠倒见非乐为"乐"，以"不容忍已生起的欲寻"等

6.58) vuttena vīriyasaṃvarasaṅkhātena vīriyabalena taṃ vipallāsaṃ vidhamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvagāhī samathabalena samāhitabhāvato saṅkhārānaṃ khaṇikabhāvaṃ yathābhūtaṃ paṭivijjhati. Catuttho santatisamūhakiccārammaṇaghanavicittattā phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃseti. Catūhi cettha vipallāsehi caturāsavoghayogakāyaganthaagatitaṇhuppādupādānasattaviññāṇaṭṭhitiapariññādivasena sabbo akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena sabbo vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi. Idhāpi subhasaññāsukhasaññāhi, catūhipi vā vipallāsehi samudayasaccaṃ , tesaṃ adhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā.

Disālocanaaṅkusanayadvayavaṇṇanā

Iti tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayampi siddhameva hoti. Tathā hi atthanayadisābhūtadhammānaṃ samālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti niyuttā pañca nayā.

Pañcavidhanayavaṇṇanā niṭṭhitā.

Sāsanapaṭṭhānavaṇṇanā

Idaṃ suttaṃ soḷasavidhe suttantapaṭṭhāne saṃkilesavāsanāsekkhabhāgiyaṃ, saṃkilesanibbedhāsekkhabhāgiyameva vā. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇañeyyadassanabhāvanaṃ sakavacanaparavacanaṃ vissajjanīyāvissajjanīyaṃ kusalākusalaṃ anuññātapaṭikkhittañcāti veditabbaṃ.

Pakaraṇanayavaṇṇanā niṭṭhitā.

Brahmajālasuttavaṇṇanā niṭṭhitā.

2. Sāmaññaphalasuttavaṇṇanā

Rājāmaccakathāvaṇṇanā

150.Rājagaheti ettha duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitanti rājagahanti āha ‘‘mandhātu…pe… vuccatī’’ti. Tattha mahāgovindena mahāsattena pariggahitaṃ reṇuādīhi rājūhi pariggahitameva hotīti mahāgovindaggahaṇaṃ. Mahāgovindoti mahānubhāvo eko purātano rājāti keci. Pariggahitattāti rājadhānībhāvena pariggahitattā. Pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehanti pi rājagahaṃ, saṃvihitārakkhatāya anatthāvahabhāvena upagatānaṃ paṭirājūnaṃ gahaṃ gehabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyakādīhi rājate, nivāsasukhatādinā sattehi mamattavasena gayhati, pariggayhatīti vā rājagahanti edise pakāre so padeso ṭhānavisesabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

Avisesenāti ‘‘pātimokkhasaṃvarasaṃvuto viharati’’ (ma. ni. 1.69; 3.75; vibha. 508), ‘‘paṭhamaṃ jhānaṃ upasampajja viharati, (dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati’’, (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471; 3.230; vibha. 642) ‘‘sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ samāpajjitvā viharatī’’tiādīsu (ma. ni. 

我来帮您翻译这段巴利文：
以所说的精进防护的精进力破除那颠倒。第三种人以不如实执著无常为"常"，由定力而得定故如实通达诸行的刹那性。第四种人由于接触等法聚在相续、聚集、作用、所缘的密集性和种种性中，在无我中错执为"我"，以四边空性作意破坏那错执。此中以四颠倒，应引申一切不善品，即通过四漏、暴流、轭、身系、不正行、爱生、取、七识住、不遍知等。如是以四念住，应引申一切清净品，即通过四种禅、住、住立、乐分法、无量、正勤、神足等。这是狮子游戏理趣的境界。在此也应了知四谛的配合，即以净想、乐想或四颠倒为集谛，以它们的住立所缘的五取蕴为苦谛等。
观方和钩勾理趣二种分别解释
如是由三种义理趣的成就，言说理趣二种也就成就。即是说，观察作为义理趣方位的诸法是观方，引导它们是钩勾，这就是安立五种理趣。
五种理趣分别解释完毕。
教法建立分别解释
此经在十六种经教建立中属染污习气有学分，或属染污通达有学分。在二十八种经教建立中，应知是世间出世间、七法住立、智所知见修、自说他说、应答不应答、善不善、听许禁止。
论门理趣分别解释完毕。
梵网经注释完毕。
2.沙门果经注释
王臣谈话分别解释
150."王舍城"中，因具备难攻、国土、处所、殊胜等，主要为诸王所取，故称王舍，如说"从曼陀都......称为"。其中说大典尊是因为由大士大典尊所取，就是为热努等诸王所取。有些人说大典尊是一位大威力的古王。"所取"是指作为王都而取。在形态上，因国王建造一切房舍故为王舍，因为为鹫峰等诸山环绕故如为山王环绕的房舍而为王舍，因具足宫殿故为王之舍而为王舍，因设置守护故为来犯敌王的舍即房舍而为王舍，因为诸王见而善建立故为他们的舍即房舍而为王舍，因园林胜妙等而辉耀，因居住安乐等而为众生以我所而取、执取故为王舍，在如是形态中那处所作为殊胜处所为殊胜有情受用，故说"而此"等。"它们的"是诸夜叉的。"居住林"是作为饮酒地的近林。
"无别地"是如"住于防护别解脱律仪"、"具足初禅而住"、"以慈俱心遍满一方而住"、"由不作意一切相而具足无相心定而住"等。

1.459) viya saddantarasannidhānasiddhena visesaparāmasanena vinā. Iriyāya kāyikakiriyāya pavattanūpāyabhāvato pathoti iriyāpatho. Ṭhānādīnañhi gatinivatti ādiavatthāhi vinā na kañci kāyikakiriyaṃ pavattetuṃ sakkā. Viharati pavattati etena, viharaṇañcāti vihāro, dibbabhāvāvaho vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ pana ‘‘catasso āruppasamāpattiyo āneñjā vihārā’’ti vuttaṃ . Taṃ tāsaṃ mettājhānādīnaṃ brahmavihāratā viya bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’ tveva vuttā. Hitūpasaṃhārādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti brahmavihārā, mettājhānādikā. Anaññasādhāraṇattā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Samaṅgīparidīpananti samaṅgibhāvaparidīpanaṃ. Iriyāpathasamāyogaparidīpanaṃ itaravihārasamāyogaparidīpanassa visesavacanassa abhāvato, iriyāpathasamāyogaparidīpanassa ca atthasiddhattā. Viharatīti ettha vi-saddo vicchedatthajotano, haratīti neti, pavattetīti attho. Tattha kassa kena vicchindanaṃ, kathaṃ kassa pavattananti antolīnaṃ codanaṃ sandhāyāha ‘‘so hī’’tiādi.

Gocaragāmadassanatthaṃ ‘‘rājagahe’’ti vatvā buddhānaṃ anurūpanivāsanaṭṭhānadassanatthaṃ ‘‘ambavane’’ti vuttanti āha ‘‘idamassā’’tiādi. Etanti etaṃ ‘‘rājagahe’’ti bhummavacanaṃ samīpatthe ‘‘gaṅgāya gāvo caranti, kūpe gaggakula’’nti ca yathā. Kumārena bhatoti kumārabhato, so eva komārabhacco yathā bhisaggameva bhesajjaṃ. Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosapakopato vivecetvā.

Aḍḍhateḷasahīti aḍḍhena terasahi aḍḍhaterasahi bhikkhusatehi. Tāni pana paññāsāya ūnāni terasabhikkhusatāni hontīti āha ‘‘aḍḍhasatenā’’tiādi.

Rājatīti dibbati, sobhatīti attho. Rañjetīti rameti. Raññoti pitu bimbisārarañño. Sāsanaṭṭhena hiṃsanaṭṭhena sattu.

Bhāriyeti garuke aññesaṃ asakkuṇeyye vā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadati. Suvaṇṇasatthakenāti vā suvaṇṇaparikkhatena satthakena bāhuṃ phālāpetvāti sirāvedhavasena bāhuṃ phalāpetvā udakena sambhinditvā pāyesi kevalassa lohitassa gabbhinitthiyā dujjīrabhāvato. Dhurāti dhurabhūtā, gaṇassa , dhorayhāti attho. Dhuraṃ nīharāmīti gaṇadhuraṃ gaṇabandhiyaṃ nibbattemi. ‘‘Pubbe kho’’tiādi khandhakapāḷi eva.

Potthaniyanti churikaṃ, yaṃ ‘‘nakhara’’ntipi [pothanikanti churikaṃ, yaṃ kharantipi (sārattha. ṭī. 3.339) pothanikanti churikaṃ, kharantipi (vi. vi. ṭī. 

我来 助您翻译这段巴利文：
如"住于"等，是不依其他词的接近而成就的特殊涉及。因为是身体行为运作方式，所以路是威仪路。因为没有站立等的动作停止等状态，不能运作任何身体行为。由此而住、活动，且是住处，故为住。引生天性的住为天住，即广大禅。但在导论中说"四无色定是不动住"。那是就如慈禅等为梵住一样，指其修习的殊胜性而说。但在诸注释书中，因为共同引生天性，它们也称为"天住"。因为以摄益等方式运作而成为梵即最胜的住，故为梵住，即慈禅等。因为不与他共，故为圣者的住为圣住，即四种果定。"显示具足"是显示具足状态。显示威仪路相应，因为没有显示其他住相应的特殊说明，且显示威仪路相应的义已成就。此中"住"的vi-字表示分离义，"hari"是带领，即是运作的意思。其中谁以何分离，如何对谁运作？为了解答内含的质问而说"因为他"等。
为了显示行乞村而说"在王舍城"，为了显示适合佛陀居住处而说"芒果林"，故说"这是它的"等。"这"即这"在王舍城"的处格词是表示近处义，如"牛在恒河边吃草"、"伽伽族在井边"。"王子所养"即王子养，即是王子医，如医即药。"多病"是指风胆等的过剩。"使泻"是使离于病的激动。
"一千二百五十"是以半加十三即十二个半的百比丘。那就是比十三百少五十的比丘，故说"以半百"等。
"照耀"是辉映，即是光彩的意思。"使喜"是使欢乐。"王"是指父亲频婆娑罗王。因为教导、伤害的意思，故为敌。
"重"是指重大或他人不能做的。"金刀"是指金制的刀。因为铁制的不适合靠近王的身体而说。或"金刀"是指金装饰的刀，"割开手臂"是指通过割破血管而割开手臂，用水混合后给饮，因为纯血对孕妇难消化。"担负"是指作为担负者，即负责团体的，意为驮者。"我负担担子"是指我生起团体的担子即团体的约束。"过去"等是律藏本文。
"小刀"是指刀，即所谓"锋利刀"也

2.cūḷavaggavaṇṇanā 339)] vuccati. Divā divassāti divassapi divā, majjhanhikavelāyanti attho.

Tassā sarīraṃ lehitvā yāpeti attūpakkamena maraṇaṃ na yuttanti. Na hi ariyasāvakā attānaṃ vinipātentīti. Maggaphalasukhenāti maggaphalasukhāvahena sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpeti.Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyaṅgaṇe . Nisajjanatthāyāti bhikkhusaṅghanisīdanatthāya. Cātumahārājikadevaloke…pe… yakkho hutvā nibbatti tattha bahulaṃ nibbattapubbatāya ciraparicitanikantivasena.

Khobhetvāti puttasinehassa balavabhāvato, sahajātapītivegassa ca savipphāratāya taṃsamuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha ‘‘aṭṭhimiñjaṃ āhacca aṭṭhāsī’’ti. Pituguṇanti pitu attani sinehaguṇaṃ. Muñcāpetvāti ettha iti-saddo pakārattho, tena ‘‘abhimārakapurisapesanādippakārenā’’ti vutte eva pakāre paccāmasati. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha vitthāranayā kathā na vuttāti āha ‘‘āgatattā pana sabbaṃ na vutta’’nti.

Kosalaraññoti mahākosalarañño. Paṇḍitādhivacananti paṇḍitavevacanaṃ. Vidantīti jānanti. Vedena ñāṇena karaṇabhūtena īhati pavattatīti vedehi.

Etthāti etasmiṃ divase. Anasanena vāti vā-saddo aniyamattho, tena ekaccamanoduccaritadussīlyādīni saṅgaṇhāti. Tathā hi gopālakūposatho abhijjhāsahagatacittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha ‘‘so tena abhijjhāsahagatena cetasā divasaṃ atināmetī’’ti (a. ni. 1.71), ‘‘iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapentī’’ti (a. ni. 

我来帮您翻译这段巴利文：
称为。"日之日"即是日中的日，意为中午时分。
"舔她的身体而活命"，自行死亡是不适当的。因为圣弟子不会自害。"以道果乐"即以能带来道果乐的、具有入流道果乐的经行而活命。"塔院"即是以香花等供养的塔院处所。"为了坐"即为了比丘僧团坐。"在四大王天......生为夜叉"因为过去常生于彼处，由于长期熟悉的爱著力量。
"震动"因为对儿子的爱情强烈，且俱生喜的激动有广大性，由那生起的色法遍满全身而搅动。故说"触及骨髓而住立"。"父德"即父亲对自己的爱德。"使释放"此中"如是"字表示方式，以此指涉已说的"派遣杀手等方式"的方式。"详细说法理趣"即仅是关于阿阇世王获得净信等应详细说的说法的理趣。为何此中不说详细理趣的说法？故说"因为已来故不说一切"。
"拘萨罗王"即大拘萨罗王。"智者别名"即智者的异名。"知道"即了知。"智者"即以智为工具而运作。
"此中"即在这一天。"以不食"中的"或"字表示不确定，以此摄取某些意的恶行、恶戒等。如是，牧牛者布萨说为依贪俱心的力量，尼干布萨依妄语等。如说"他以贪俱心度过那一天"、"如是在应当劝导真实时，却在劝导妄语";

1.71) ca ādi. Etthāti uposathasadde. Atthuddhāroti vattabbaatthānaṃ uddhāraṇaṃ.

Nanu ca atthamattaṃ pati saddā abhinivisantīti na ekena saddena aneke atthā abhidhīyantīti? Saccametaṃ saddavisese apekkhite, tesaṃ pana atthānaṃ uposathasaddavacanīyatā sāmaññaṃ upādāya vuccamāno ayaṃ vicāro uposathasaddassa atthuddhāroti vutto. Heṭṭhā ‘‘evaṃ me suta’’ntiādīsu āgate atthuddhārepi eseva nayo. Kāmañca pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva visesasaddassa avācakabhāvato, tādisaṃ pana sāmaññaṃ anādiyitvā ayamattho vuttoti veditabbaṃ. Sīlasuddhivasena upetehi samaggehi vasīyati anuṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena adhiṭṭhānavasena vā upecca ariyavāsādiatthaṃ vasitabbato uposatho, sīlaṃ. Anasanādivasena upecca vasitabbato anuvasitabbato uposatho. Upavāsoti samādānaṃ. Uposathakulabhūtatāya navamahatthinikāyapariyāpanne hatthināge kiñci kiriyaṃ anapekkhitvā rūḷhivasena samaññāmattaṃ uposathoti āha ‘‘uposatho nāgarājātiādīsu paññattī’’ti. Divase pana uposathasaddappavatti aṭṭhakathāyaṃ vuttā eva. Suddhassa ve sadā phaggūti ettha pana suddhassāti sabbaso kilesamalābhāvena suddhassa. Veti nipātamattaṃ. Veti vā byattanti attho. Sadā phaggūti niccakālampi phagguṇanakkhattameva. Yassa hi phagguṇamāse uttaraphagguṇadivase titthanhānaṃ karontassa saṃvaccharikapāpapavāhanaṃ hotīti laddhi, taṃ tato vivecetuṃ idaṃ bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttasuddhiyā suddhassa uposathaṅgāni vatasamādānāni ca asamādiyatopi niccaṃ uposatho, uposathavāso evāti attho. Pañcadasannaṃ tithīnaṃ pūraṇavasena pannaraso.

Bahuso , atisayato vā kumudāni ettha santīti kumudavatī, tissaṃ kumudavatiyā. Catunnaṃ māsānaṃ pāripūribhūtāti cātumāsī. Sā eva pāḷiyaṃ cātumāsinīti vuttāti āha ‘‘idha pana cātumāsinīti vuccatī’’ti. Tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. ‘‘Mā’’ iti cando vuccati tassa gatiyā divasassa minitabbato. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Tadā hi cando sabbaso paripuṇṇo hutvā dissati. Ettha ca ‘‘tadahuposathe pannarase’’ti padāni divasavasena vuttāni, ‘‘komudiyā’’tiādīni rattivasena.

Rājāmaccaparivutoti rājakulasamudāgatehi amaccehi parivuto. Atha vā anuyuttakarājūhi ceva amaccehi ca parivuto. Caturupakkilesāti abbhā mahikā dhūmarajo rāhūti imehi catūhi upakkilesehi. Sanniṭṭhānaṃ kataṃ aṭṭhakathāyaṃ.

Pītivacananti pītisamuṭṭhānaṃ vacanaṃ. Yañhi vacanaṃ paṭiggāhakanirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, taṃ idha ‘‘udāna’’nti adhippetaṃ. Tenāha ‘‘yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkotī’’tiādi.


我来 助您翻译这段巴利文：
"此中"即在布萨声。"义阐释"即应说义的阐释。
难道不是声音只针对义理而确立,所以一个声音不能表示多个义理吗?这是真实的,当要求声音特殊时。但是依据那些义理作为布萨声所说的共性而说的这种考察,称为布萨声的义阐释。在下文"如是我闻"等中出现的义阐释也是这个理趣。虽然布萨声也涉及诵波罗提木叉等的领域,确实只是共性形态,因为不说特殊声,但应知舍弃如是共性而说此义。由于具足戒清净而和合而住、实行,故为布萨,即诵波罗提木叉。由于受持或决意而近住圣住等义,故为布萨,即戒。由于不食等而近住、随住,故为布萨。近住即受持。因为属于布萨族,对属于九大象部的象王不考虑某些行为,依惯用而为共称,故说"在'布萨龙王'等中为施设"。在日中布萨声的运用在注释书中已说。在"清净者恒为胡佛"中,"清净者"即因为完全无烦恼垢而清净。"ve"仅是不变词。或"ve"即明显的意思。"恒为胡佛"即永远都是胡佛星宿。因为有这样的见解:在胡佛月的月满日沐浴者能洗去一年的罪恶,为了将此分别,世尊说此。"清净者恒布萨"即如所说清净的清净者,即使不受持布萨支和禁戒,也常是布萨,即是布萨住的意思。因为圆满十五个日期而为十五。
因为有多或殊胜的睡莲,故为睡莲,在那睡莲。因为是四个月的圆满,故为四月。那在圣典中说为四月,故说"但此中说为四月"。因为当时迦底迦月圆满而为月圆满。因为雨季时节圆满而为时节圆满。因为迦底迦月所标示的年圆满而为年圆满。"月"说为月亮,因为以它的运行来度量日子。此中"圆"即因为这夜所有光芒圆满而圆。因为那时月亮完全圆满而可见。此中"今日布萨十五"等词依日而说,"睡莲"等依夜而说。
"为王臣围绕"即为来自王族的大臣围绕。或为随从诸王和大臣围绕。"四种染污"即云、雾、烟尘、罗睺,为这四种染污。在注释书中作了确定。
"喜语"即喜生起的语言。因为不顾及听者而仅依殊胜的喜的力量从音声上自然从口中发出的语言,此中意为"优陀那"。故说"喜语是心不能抑制"等。


Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā ‘‘kilese jito vijitāvīti jino’’ti. Anīya-saddo kattuatthe veditabboti āha ‘‘manaṃ ramayatī’’ti ‘‘ramaṇīyā’’ti yathā ‘‘niyyānikā dhammā’’ti. Juṇhavasena rattiyā surūpatāti āha ‘‘vuttadosavimuttāyā’’tiādi. Tattha abbhādayo vuttadosā, tabbigameneva cassā dassanīyatā, tena, utusampattiyā ca pāsādikatā veditabbā. Lakkhaṇaṃ bhavituṃ yuttāti etissā rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsautusaṃvaccharānaṃ sallakkhaṇaṃ bhavituṃ yuttā lakkhaññā, lakkhaṇīyāti attho.

‘‘Yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti vuttattā ‘‘samaṇaṃ vā brāhmaṇaṃ vā’’ti ettha paramatthasamaṇo ca paramatthabrāhmaṇo ca adhippeto, na pabbajjāmattasamaṇo, na jātimattabrāhmaṇo cāti āha ‘‘samitapāpatāya samaṇaṃ. Bāhitapāpatāya brāhmaṇa’’nti. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyatayo. Aṭṭhakathāyaṃ pana ekavacanavaseneva byatayo dassito. Attani, garuṭṭhāniye ca ekasmimpi bahuvacanappayogo nirūḷhoti. Sabbenapīti ‘‘ramaṇīyā vatā’’tiādinā sabbena vacanena. Obhāsanimittakammanti obhāsabhūtanimittakammaṃ paribyattaṃ nimittakaraṇanti attho. Devadatto cāti. Ca-saddo attūpanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthuupaṭṭhākassa ghātanena mahāparādho , evaṃ bhagavato mahāanatthakarassa devadattassa avassayabhāvena pīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā taṃ apassāyāti attho. Vikkhepapacchedanatthanti bhāviniyā attano kathāya uppajjanakavikkhepanassa pacchindanatthaṃ, anuppattiatthanti adhippāyo. Tenāha ‘‘tassaṃ hī’’tiādi.



我来帮您翻译这段巴利文：
"离去过失"即月光，将ta音变成na音，如"胜烦恼故为胜者"。应知anīya-音表示作者义，故说"使意喜悦"为"悦意"，如"出离之法"。由月光使夜美好，故说"离所说过失"等。其中云等为所说过失，由离彼故有其可见性，由此及时节具足应知其端严性。"应成为相"即对这夜适合的日、月、时节、年，如是适合成为日月时节年的标识，即可标识的意思。
因为说"我们亲近他时心得净信"，故此中"沙门或婆罗门"意指究竟沙门和究竟婆罗门，不是仅仅出家的沙门，也不是仅仅种姓的婆罗门，故说"因息灭恶故为沙门，因摒除恶故为婆罗门"。应说复数而说单数，或应说单数而说复数是语法变化。但在注释书中只显示以单数的变化。对自己和尊重处即使是一个也用复数是惯用的。"以一切"即以"悦意啊"等一切言词。"光明相业"即作为光明的相业，即明显的作相的意思。"提婆达多"中的"和"字表示类比，以此引入此义:如阿阇世王以杀自己的父亲、圣弟子、师父的侍者而成大罪，如是以支持对世尊作大不利的提婆达多而(成大罪)。"以他的背阴"即以那耆婆迦的背靠，即以他为首而依靠他的意思。"为断绝散乱"即为断绝将生起的自己言论的散乱，意为使不生起。故说"因为在那"等。

151.‘‘So kirā’’tiādi porāṇaṭṭhakathāya āgatanayo. Eseva nayo parato makkhalipadanibbacanepi . Upasaṅkamantīti upagatā. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ pabbajjaṃ katvā gaṇhi.

Pabbajitasamūhasaṅkhātosaṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhisuvisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Assa atthīti assa satthupaṭiññassa parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhātova. Keci pana ‘‘pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa nirūḷhattā. Ācārasikkhāpanavasenāti acelaka vatacariyādiācārasikkhāpanavasena. Pākaṭoti saṅghīādibhāvena pakāsito. ‘‘Appiccho’’ti vatvā tattha labbhamānaṃ appicchattaṃ dassetuṃ ‘‘appicchatāya vatthampi na nivāsetī’’ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇanigūhaṇalakkhaṇā appicchatā labbhatīti. Yasoti kittisaddo. ‘‘Taranti etena saṃsārogha’’nti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakaroti laddhikaro’’ti. Sādhusammatoti ‘‘sādhū’’ti sammato, na sādhūhi sammatoti āha ‘‘ayaṃ sādhū’’tiādi. ‘‘Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇānī’’ti pabbajitato paṭṭhāya atikkantā bahū rattiyo jānātīti rattaññū. Tā panassa rattiyo cirakālabhūtāti katvā ciraṃ pabbajitassa assāti cirapabbajito. Tattha cirapabbajitatāgahaṇena buddhisīlataṃ dasseti, rattaññutāgahaṇena tattha sampajānataṃ. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjaṃ anusāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvā kataṃ vayogahaṇaṃ osānavayāpekkhanti āha ‘‘pacchimavayaṃ anuppatto’’ti. Ubhayanti ‘‘addhagato, vayoanuppatto’’ti padadvayaṃ.

Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha ‘‘jhānābhiññādi…pe… sotukāmo’’ti. Dassanenāti na dassanamattaṃ, disvā pana tena saddhiṃ ālāpasallāpaṃ katvā tato akiriyavādaṃ sutvā tesaṃ anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha ‘‘suṭṭhutaraṃ anattamano hutvā’’ti. Yadi anattamano, kasmā tuṇhī ahosīti āha ‘‘anattamano samānopī’’tiādi.

152.Gosālāyāti evaṃ nāmake gāme. Vassānakāle gunnaṃ tiṭṭhanasālāti eke.

153.Paṭikiṭṭhataranti nihīnataraṃ. Tantāvutānīti tante pasāretvā vītāni. ‘‘Sīte sīto’’tiādinā chahākārehi tassa nihīnassa nihīnatarataṃ dasseti.

154.Vaccaṃ katvāpīti pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhito pīti imamatthaṃ sampiṇḍeti. Vālikathūpaṃ katvāti vattavasena vālikāya thūpaṃ katvā.

156.Palibuddhanakilesoti saṃsāre palibuddhanakicco rāgādikileso khettavatthuputtadārādivisayo.

Komārabhaccajīvakakathāvaṇṇanā



我来帮您翻译这段巴利文：
151."他"等是古注释书中来的理趣。在后面关于末伽梨的词源解释中也是这个理趣。"走近"即已靠近。"他取那出家"即把那裸形作为出家而取。
"称为出家众的僧伽"即仅仅以出家众的意思为僧伽，不是依出离见和清净戒的共性而结合的意思。"他有"即这自称为师的有随从。"那就是"即仅仅称为出家众。但有些人说"依出家众为有僧伽，依在家众为有众"，那只是他们的见解，因为在世间僧伽声只用于众中。"依教导行为"即依教导裸行等行为。"著名"即以有僧伽等而出名。说"少欲"后，为显示其中所得的少欲性而说"因少欲连衣服也不穿"。因为在那里不能得到像在教法中那样以隐藏功德为相的少欲性。"名声"即称誉声。因为认为"以此渡生死暴流"而称为见，故说"造见即造论"。"被认为善"即被认为"善"，不是被善人认为，故说"这是善"等。"知夜"即从出家开始知道已过去的许多夜："这些禁戒的受持我修习这么长时间"。那些夜对他成为长时，故说他是久出家。其中以取久出家显示有智有戒，以取知夜显示对此完全了知。"长期"即长时。但多长呢？故说"二三王朝"，即二三个王的统治次第的意思。说"年长"后，所取的年龄是指最后年龄，故说"已达晚年"。"两者"即"年长，已达年龄"两句。
指过去与父亲一起去师前听闻教法而说"欲听禅定神通等"。"以见"不仅是见，而是见后与他交谈，然后听了无作论而不欢喜。"功德说"即不实功德说。故说"更加不欢喜"。如果不欢喜，为什么保持沉默？故说"虽然不欢喜"等。
152."牛舍"即如是名的村。有人说是雨季牛站立的舍。
153."更低劣"即更卑下。"织物"即在织机上织出。以"冷时冷"等六方面显示那低劣的更低劣性。
154."排便后"中的"也"字总括这义:也是吃食后、被任何不净所涂等。"做沙塔"即依仪轨以沙做塔。
156."障碍烦恼"即在轮回中的障碍作用的贪等烦恼,涉及田地、儿女等。
王子医耆婆迦谈话分别解释

157. Na yathādhippāyaṃ vattatīti katvā vuttaṃ ‘‘anattho vata me’’ti. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā taṃ pucchitvā kathāpanena mama adhippāyo pūretabboti ayamettha rañño ajjhāsayoti dassento ‘‘hatthimhi nu kho panā’’tiādimāha. Kiṃ tuṇhīti kiṃ kāraṇā tuṇhī, kiṃ taṃ kāraṇaṃ, yena tuvaṃ tuṇhīti vuttaṃ hoti. Tenāha ‘‘kena kāraṇena tuṇhī’’ti.

Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyaabbhutarūpā ca, tathāpi gabbhokkanti- abhijātiabhinikkhamanaabhisambodhidhammacakkappavattana- yamakapāṭihāriyadevorohaṇāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni. Itthambhūtākhyānattheti itthaṃ evaṃ pakāro bhūto jātoti evaṃ kathanatthe. Upayogavacananti. ‘‘Abbhuggato’’ti ettha abhīti upasaggo itthambhūtākhyānatthajotako, tena yogato ‘‘taṃ kho pana bhagavanta’’nti idaṃ sāmiatthe upayogavacanaṃ, tenāha ‘‘tassa kho pana bhagavatoti attho’’ti. Kalyāṇaguṇasamannāgatoti kalyāṇehi guṇehi yutto, taṃ nissito tabbisayatāyāti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Kittetabbato kitti, sā eva saddanīyato saddoti āha ‘‘kittisaddoti kittiyevā’’ti. Abhitthavanavasena pavatto saddo thutighoso. Anaññasādhāraṇaguṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā abhibhavitvā uggato.

So bhagavāti yo so samatiṃ sapāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti sabbattha patthaṭakittisaddo, so bhagavā. ‘‘Bhagavā’’ti ca idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanaṃ.

Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navaṭṭhānesu paccekaṃ iti-saddaṃ yojetvā buddhaguṇā anussarīyanti, evaṃ buddhaguṇasaṅkittakenāpīti dassento ‘‘itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. ‘‘Itipetaṃ abhūtaṃ, itipetaṃ ataccha’’ntiādīsu (dī. ni. 1.5) viya idha iti-saddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito. Tāni ca saṅkittentena viññunā cittassa sammukhībhūtāneva katvā saṅkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evañhi nirūpetvā kittente yassa saṅkitteti, tassa bhagavati ativiya abhippasādo hoti. Ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti vihatattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca. Tatoti visuddhimaggato. Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanatopi nesaṃ vitthāro gahetabbo.

Yasmā jīvako bahuso satthusantike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho vesārajjappatto, tasmā āha ‘‘jīvako panā’’tiādi. Pañcavaṇṇāyāti khuddikādivasena pañcappakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatupahataṃ ahosi.



我来 助您翻译这段巴利文：
因为不如期望而进行,故说"真是不利于我"。耆婆迦的沉默如同压制我的意愿,因此应当通过询问他使其说话来满足我的意愿,为显示这是此中王的意向而说"大象"等。"为何沉默"即因何缘故沉默,是什么原因,你为此而沉默。故说"因何缘故沉默"。
虽然如来的一切修行都是不共他人且稀有罕见的,但是入胎、诞生、出家、正觉、转法轮、双神变、下天等在天界世间特别显著,任何人都不能否认,所以这里只举出这些。"如此状态显示"即显示如此这般状态已生起。"对格"即在"高举"中的"abhi"字头显示如此状态,与此相应,"那位世尊"这是主格意义的对格,故说"意思是'那位世尊的'"。"具足善德"即结合善德,依止于彼、以彼为境的意思。在"最胜"中也是这个理趣。因应称誉故为誉,因应信故为声,故说"名声即是誉"。赞叹方式运作的声为赞颂声。因为缘于不共他人的功德而运作,超过、胜过天人世间而升起。
"那位世尊"即那位圆满三十波罗蜜、破尽一切烦恼、证得无上正等正觉、天中之天、帝释中之帝释、梵天中之梵天、世间导师,以具足福德等因缘而在天人世间到处流布"世尊"名声者,即是世尊。"世尊"这是称述师尊的名字。故长老法将说:"'世尊'这不是母亲所作的名字"等。但后面的"世尊"是称述功德。
如修习业处者在"阿罗汉"等九处各自加上"如是"字而忆念佛德,宣说佛德者也应如是,为显示此而说"如是阿罗汉,如是正等正觉者...如是世尊"。这里"如是"字如"这是虚妄,这是不实"等中表示近于现见义,而"也"字表示总括义,以此显示那些功德的众多。显示智者宣说那些功德时,应使心现前而宣说,故说"意思是'以此此因缘'"。如是观察而称述时,对所称述的世尊生起极其净信。"远离"即极远离。"敌"即烦恼敌。"辐条"即轮回轮的辐条。"已破"即已破坏。"资具等"即衣等资具和特殊供养。"从那里"即从清净道。如从清净道,也应从其注释中取其详细。
因为耆婆迦多次在师前闻佛德而住,且因证见真谛而于师教断疑得无畏,故说"但耆婆迦"等。"五种颂"即依小等五种。因为已作修习所以遍满无间。因为业的障碍,他的德身为王所伤害。

158. ‘‘Uttama’’nti vatvā na kevalaṃ seṭṭhabhāvo evettha kāraṇaṃ, atha kho appasaddatāpi kāraṇanti dassetuṃ ‘‘assayānarathayānānī’’tiādi vuttaṃ. Hatthiyānesu nibbisevanameva gaṇhanto hatthiniyova kappāpesi. Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena tattha itthiyova nisajjāpitā. Rañño paresaṃ durupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Paṭivedesīti ñāpesi. Tadevāti gamanaṃ, agamanameva vā.

159.Mahañcāti karaṇatthe paccattavacananti āha ‘‘mahatācā’’ti. Mahaccāti mahatiyā , liṅgavipallāsavasena vuttaṃ, mahantenāti vuttaṃ hoti. Tenāha ‘‘rājānubhāvenā’’ti ‘‘dvinnaṃ mahāraṭṭhānaṃ issariyasirī’’ti aṅgamagadharaṭṭhānaṃ ādhipaccamāha. Āsattakhaggānīti aṃse olambanavasena sannaddhaasīni. Kulabhogaissariyādivasena mahatī mattā etesanti mahāmattā, mahānubhāvā rājapurisā. Vijjādharataruṇā viyāti vijjādharakumārā viya. Raṭṭhiyaputtāti bhojaputtā. Hatthighaṭāti hatthisamūhā. Aññamaññasaṅghaṭṭanāti avicchedavasena gamanena aññamaññasambandhā.

Cittutrāso sayaṃ bhāyanaṭṭhena bhayaṃ yathā tathā bhāyatīti katvā. Ñāṇaṃ bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite ‘‘bhāyitabbamida’’nti bhayato tīraṇato bhayaṃ. Tenevāha ‘‘bhayatupaṭṭhānañāṇaṃ pana bhāyati nabhāyatīti? Na bhāyati. Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hotī’’ti (visuddhi. 2.751). Ārammaṇaṃ bhāyati etasmāti bhayaṃ. Otappaṃ pāpato bhāyati etenāti bhayaṃ. Bhayānakanti bhāyanākāro. Bhayanti ñāṇabhayaṃ. Saṃveganti sahottappañāṇaṃ santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayaṃ bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha ‘‘āgacchatī’’ti.

Bhīruṃpasaṃsantīti pāpato bhāyanato uttasanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha ‘‘bhayā hi santo na karonti pāpa’’nti. Tattha bhayāti pāputrāsato, ottappahetūti attho. Sarīracalananti bhayavasenasarīrasaṃkampo. Eketi uttaravihāravāsino. ‘‘Rājagahe’’tiādi tesaṃ adhippāyavivaraṇaṃ. Kāmaṃ vayatulyo ‘‘vayasso’’ti vuccati, rūḷhireso, yo koci pana sahāyo vayasso, tasmā vayassābhilāpoti sahāyābhilāpo. Na vippalambhesīti na visaṃvādesi. Vinasseyyāti cittavighātena vihaññeyya.

Sāmaññaphalapucchāvaṇṇanā

160.Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ gacchantassa antovanasaṇḍagatassa. Eketi uttaravihāravāsino.



我来帮您翻译这段巴利文：
158. 说"最上"后，不仅最胜性才是此中的原因，而且低声性也是原因，为显示此而说"马车、车乘"等。在象乘中只取无杂器具的，只布置母象。为了消除王的疑虑，以亲近随从的方式使女人们坐在那里。为显示王难以为他人接近，使她们装扮成男人，手持武器。"通报"即告知。"那"即去或不去。
159. "大"是作具格的主格，故说"以大"。"大"是大的，依性别变化而说，意思是以大。故说"以王的威力"。说"两大王国的统治光荣"即指掌管央伽、摩揭陀两国。"佩剑"即以挂在肩上的方式系着剑。因种姓、财产、权力等而大的身份者为大臣，即有大威力的王臣。"如持咒术的年轻人"即如持咒术的童子。"国子"即豪族之子。"象群"即象的集群。"互相碰触"即以不间断行进而互相连接。
心的惊怖因自己怕的意思为怖，如所惧怕。智在应怖的事物显现为可怖时，因判定"这应怖"为怖。因此说："怖畏现起智是否怖畏？不怖畏。因为它只是如此判定：过去行已灭，现在行正灭，未来行将灭。"由此而怖为怖。以此从恶怖畏为怖。"可怖"即怖畏的样子。"怖"即智怖。"厌离"即具惭智。"恐惧"即完全的惊惶。依应怖的意思为怖，以可畏性为怖，故为怖畏，即应怖之事。故说"来"。
"赞叹怖者"即智者赞叹因恶而怖、畏惧的怖者。"不赞叹勇者"即在作恶中不赞叹勇敢、无耻的人。故说"因怖善人不造恶"。此中"因怖"即因畏恶，意为因惭愧。"身震动"即因怖而身体震颤。"某些"即住北寺者。"在王舍城"等是显示他们的意趣。虽然同龄者称为"朋友"，这是惯用，但任何友伴都是朋友，所以朋友语即友伴语。"不欺骗"即不违背。"会毁灭"即会因心苦而损坏。
沙门果问分别解释
160. "世尊的威力"即佛陀的威力。遍满王的身体，如孙陀罗婆罗门去世尊处时在林中所遇。"某些"即住北寺者。

161.Yena, tenāti ca bhummatthe karaṇavacananti āha ‘‘yattha bhagavā, tattha gato’’ti. Tadā tasmiṃ bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpibhāvaṃ dassetuṃ ‘‘tuṇhībhūtaṃ tuṇhībhūta’’nti vuttanti āha ‘‘yato yato…pe… mevāti attho’’ti. Hatthassa kukatattā asaṃyamo asampajaññakiriyā hatthakukkuccanti veditabbo. Vā-saddo avuttavikappattho, tena tadañño asaṃyamabhāvo vibhāvitoti daṭṭhabbaṃ. Tattha pana cakkhuasaṃyamo sabbapaṭhamo, dunnivāro cāti tadabhāvaṃ dassetuṃ ‘‘sabbālaṅkārapaṭimaṇḍita’’ntiādi vuttaṃ. Kāyikavācasikena upasamena laddhena itaropi anumānato laddho eva hotīti āha ‘‘mānasikena cā’’ti. Upasamanti saṃyamaṃ, ācārasampattinti attho. Pañcaparivaṭṭeti pañcapurisaparivaṭṭe. Pañcahākārehīti ‘‘iṭṭhāniṭṭhe tādī’’ti (mahāni. 38, 192) evaṃ ādinā āgatehi, pañcavidhaariyiddhisiddhehi ca pañcahi pakārehi. Tādilakkhaṇeti tādibhāve.

162.Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratādassanaṃ. Yadākaṅkhasīti na vadanti, kathaṃ pana vadantīti āha ‘‘sutvā vedissāmā’’ti padesañāṇe ṭhitattā. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho. ‘‘Yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna’’nti idaṃ ‘‘pucchāvuso yadākaṅkhasī’’tiādīni (saṃ. ni. 1.237, 246; su. ni. āḷavakasutte) suttapadāni pucchantānaṃ yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ. ‘‘Pucchāvuso yadākaṅkhasī’’ti idaṃ āḷavakassa yakkhassa okāsakaraṇaṃ, sesāni narindādīnaṃ. Manasicchasīti manasā icchasi. Pucchavho, yaṃ kiñci manasicchathāti bāvarissa saṃsayaṃ manasā pucchavho. Tumhākaṃ pana sabbesaṃ yaṃ kiñci sabbasaṃsayaṃ manasā, aññathā ca, yathā icchatha, tathā pucchavhoti adhippāyo.

Sādhurūpāti sādhusabhāvā. Dhammoti paveṇīdhammo. Vuddhanti sīlādīhi buddhippattaṃ, garunti attho. Esa bhāroti esa saṃsayūpacchedanasaṅkhāto bhāro, āgato bhāro avassaṃ āvahitabboti adhippāyo. Ñatvā sayanti parūpadesena vinā sayameva ñatvā.

Suciratenāti evaṃ nāmakena brāhmaṇena. Tagghāti ekaṃsena. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbavidū jānāti katheti, tathā ahamakkhissaṃ. Rājā ca kho taṃ yadi kāhati vā na vāti yo taṃ idha pucchituṃ pesesi, so rājānaṃ tayā pucchitaṃ karotu vā mā vā, ahaṃ pana te akkhissaṃ akkhissāmi, ācikkhissāmīti attho.



我来帮您翻译这段巴利文：
"由彼,于彼"是处格意义的具格,故说"世尊在何处,即去彼处"。为显示当时在那比丘僧团中寂默的完全遍满性而说"寂默寂默",故说"从任何...即意思是"。应知因手的不正直而不自制、不正知的行为为手掉举。"或"字表示未说的选择,以此应见显示其他不自制性。其中眼不自制最先且难防护,为显示无彼而说"以一切装饰庄严"等。由身语的寂静而得,其他的也由推理而得,故说"以及意的"。"寂静"即自制,意为具足威仪。"五转"即五人转。"以五种行相"即如"在可意不可意中平等"等所来,以及以五种圣神通成就的五种行相。"平等相"即平等性。
"我无解答问题的负担"是显示师尊在一切处无碍智行。"随你所欲"他们不这样说,那么如何说呢?故说"闻已当知",因为住于局部智。但诸佛宣称一切智,是为关联。"夜叉、人王、天、沙门、婆罗门、游行者"这是显示依某些人而来的"贤友随欲问"等经文。"贤友随欲问"这是对阿罗婆迦夜叉的允许,其余是对人王等的。"意欲"即以意欲。"请问,任何意欲"即请问婆婆利的疑问。意思是:请问你们所有人任何以意或其他方式所欲的一切疑问。
"善相"即善性质。"法"即传统法。"长者"即由戒等而达智,意为尊者。"这负担"即这断除疑惑的负担,意为已来的负担必须承担。"自知"即不由他教而自己知。
"须质罗多"即如是名的婆罗门。"确实"即确定。"如善巧者"即如一切法善巧者、一切知者所知所说,我将如是说。"王若作否"即派你来此询问的那个王,对你所问的或作或不作,我都将告诉、宣说、开示给你。

163. Sippanaṭṭhena sikkhitabbatāya ca sippameva sippāyatanaṃ jīvikāya kāraṇabhāvato . Seyyathidanti nipāto, tassa te katameti attho. Puthu sippāyatanānīti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvino niddiṭṭhā puggalādhiṭṭhānakathāya papañcaṃ pariharituṃ. Aññathā yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvīsu dassiyamānesu papañco siyāti. Tenāha ‘‘hatthārohā’’tiādi.

Hatthiṃ ārohanti, ārohāpayanti cāti hatthārohā. Yehi payogehi puriso hatthino ārohanayoggo hoti, hatthissa taṃ payogaṃ vidhāyataṃ sabbesaṃ petesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino hatthārohakānañca sikkhapakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Ādi-saddena hatthīnaṃ yavasadāyakādike saṅgaṇhāti. Assārohā rathikāti etthāpi eseva nayo. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhanti, gaṇhāpenti cāti dhanuggahā, issāsā dhanusippassa sikkhāpakā ca. Tenāha ‘‘dhanuācariyā issāsā’’ti. Celena celapaṭākāya yuddhe akanti gacchantīti celakāti āha ‘‘ye yuddhe jayadhajaṃ gahetvā purato gacchantī’’ti. Yathā tathā ṭhite senike byūhakaraṇavasena tato calayanti uccālentīti calakā. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhaṃ sāhasikamahāyodhatāya chetvā chetvā dayanti uppatitvā uppatitvā gacchantīti piṇḍadāyakā. Dutiyavikappe piṇḍe dayanti janasammadde uppatantā viya gacchantīti piṇḍadāyakāti attho veditabbo. Uggatuggatāti thāmajavaparakkamādivasena ativiya uggatā uggāti attho. Pakkhandantīti attano vīrasūrabhāvena asajjamānā parasenaṃ anupavisantīti attho. Thāmajavabalaparakkamādisampattiyā mahānāgā viya mahānāgā. Ekantasūrāti ekākisūrā attano sūrabhāveneva ekākino hutvā yujjhanakā. Sajālikāti savammikā. Saraparittāṇacammanti cammaparisibbitaṃ kheṭakaṃ, cammamayaṃ vā phalakaṃ. Gharadāsayodhāti antojātayodhā.


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因技能意义和应学习性，技能本身即是技能处，因为是生计的因缘。"即是什么"是不变词，其意思是"那些是什么"。说"众多技能处"后，在上面指出依各种技能谋生的人，是为了以人为主的说法避免冗长。否则，先显示如所意图的技能处，再显示依各种技能谋生者时会成为冗长。故说"象师"等。
乘象和使乘象为象师。以某些方法使人适合乘象，教导象这些方法的所有这些人都包括在内。故说"一切"等。其中"象教师"即是教导象和象师者。"象医"即象的医生。"象足护者"即象的足部保护者。以"等"字摄取给象饲草等者。"马师""车师"在此也是这个理趋。专事车乘为车师。"车护"即车轴的保护者。执持弓、使执持弓为持弓者，射手和弓术的教导者。故说"弓教师、射手"。以旗帜、旗幡在战斗中前进为旗手，故说"在战斗中执持胜利旗前进者"。以阵形编排使处于各处的军士移动、升起为动者。如鹰等对肉团，以暴烈大勇士性对敌军群断断续续给予、跳跳前进为施团者。第二选择中应知意思是:在人群中跳跃前进似施团故为施团者。"高高"即以力量、速度、勇猛等极为高升，意为高。"冲入"即以自己勇猛无阻碍地进入敌军的意思。以力量、速度、力气、勇猛等具足如大龙故为大龙。"纯勇士"即独勇士，以自己勇士性而独自作战者。"有甲者"即有铠甲者。"箭护甲"即以皮革缝制的盾牌，或皮革制的盾。"家生战士"即生于家中的战士。


Āḷāraṃ vuccati mahānasaṃ, tattha niyuttāti āḷārikā, bhattakārā. Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhalikhanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Nhāpakāti cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpentīti nhāpakā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, taṃ gaṇanaṃ upanissāya jīvantā acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ hatthamuddā hattha-saddo cettha tadekadesesu aṅgulīsu daṭṭhabbo. ‘‘Na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu viya, tasmā aṅgulisaṅkocanādinā gaṇanā hatthamuddāya gaṇanā. Cittakārādīnīti. Ādi-saddena bhamakārakoṭṭakalekhaka vilīvakārādīnaṃ saṅgaho daṭṭhabbo. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayaṃ anubhavitabbaṃ attapaccakkhaṃ diṭṭhadhammikanti attho. Sukhitanti sukhappattaṃ. Uparīti devaloke. So hi manussalokato uparimo. Kammassa katattā nibbattanato tassa phalaṃ tassa aggisikhā viya hoti, tañca uddhaṃ devaloketi āha ‘‘uddhaṃ aggaṃ assā atthīti uddhaggikā’’ti. Saggaṃ arahatīti attano phalabhūtaṃ saggaṃ arahati, tattha sā nibbattanārahoti attho. Sukhavipākāti iṭṭhavipākavipaccanīkā. Suṭṭhu aggeti ativiya uttame uḷāre. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha ‘‘dakkhiṇaṃ dāna’’nti.

Maggosāmaññaṃ samitapāpasamaṇabhāvoti katvā. Yasmā ayaṃ rājā pabbajitānaṃ dāsakassakādīnaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalanti cintetvā ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto’’ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anārādhitacitto bhagavantampi tamatthaṃ pucchi, tasmā vuttaṃ ‘‘upari āgataṃ pana dāsakassakopamaṃ sandhāya pucchatī’’ti.

Kaṇhapakkhanti yathāpucchite atthe labbhamānaṃ diṭṭhigatūpasañhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ uparisuttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃtaṃsamaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena ‘‘evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ ayaṃ doso’’ti evaṃ taṃtaṃvādassa paribhāsanaṃ. Rañño bhāraṃ karonto attano desanākosallenāti adhippāyo.

164.Paṇḍitapatirūpakānanti āmaṃ viya pakkānaṃ paṇḍitābhāsānaṃ.

Pūraṇakassapavādavaṇṇanā

165.Ekaṃidāhanti ekāhaṃ. Idha-saddo cettha nipātamattaṃ, ekāhaṃ samayaṃ ticceva attho. Saritabbayuttanti anussaraṇānucchavikaṃ.



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厨房称为āḷāra,专事于此为厨师,即炊事者。"制饼者"即制作饼食者,以各种方式制作饼食而销售为生者。以剪发修指甲等方式为人们安排装饰方法的为理发师。"沐浴师"即以粉末涂料等除去污垢、使肤色美好的方法使人沐浴的为沐浴师。以计数等方法进行的计算书因中间无缺而称为无缺,依此计算为生的为无缺课诵者。以手表示意思为手势,此中"手"字应见于其部分的手指,"不吃时不把整个手放入口中"等如是,因此以手指屈伸等计数为手势计数。"画师等"中,以"等"字应见包括车轮师、写手、竹篾工等。"于现法"即于此生。"现见"即不是来世的,应自见、应自证、亲自现证,意为现法的。"安乐"即得乐。"上"即天界,因为它在人界之上。因业已作而生起,其果如其火焰,那在上天界,故说"其顶在上为向上"。"应得天界"即应得作为自己果报的天界,意为应生于彼处。"乐报"即相反于不可意报。"最上"即极为最高殊胜。"施"即由此增长,即舍施的福,故说"布施"。
以道的共性为息灭恶的沙门性。因为这位王思考出家人、奴仆、农夫等从世间得到礼敬等是现见的沙门果,而寻思"是否有沙门或婆罗门知道这样的意义",询问富兰那等后对他们的言论不满意,也问世尊此义,所以说"问关于上面所说的奴仆农夫的譬喻"。
"黑分"即在所问义中可得的具邪见的染污分。"白分"即与此相反的上经所说的清净分。"沙门骚动"即沙门的激动,各种沙门论的互相矛盾。"沙门诤论"即以那矛盾而说"如是说的那些沙门婆罗门有这过失,如是说的有这过失",如是诽谤各种论说。意思是以自己说法的善巧为王作负担。
164."似智者"即如生而熟的智者假相。
富兰那迦叶论分别解释
165."一日"即一天。此中"此"字仅是虚词,意思只是一天时。"应忆念"即适合忆念。

166.Sahatthā karontassāti sahattheneva karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena uppīḷentassā’’ti. Papañcasūdaniyaṃ ‘‘tajjentassa vā’’ti attho vutto, idha pana tajjanaṃ paribhāsanaṃ daṇḍeneva saṅgahetvā ‘‘daṇḍena uppīḷentassa’’ icceva vuttaṃ. Sokaṃ sayaṃkarontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehīti attano vacanakarehi. Sayampi phandatoti parassa vibādhanapayogena sayampi phandato. ‘‘Atipātāpayato’’ti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha ‘‘hanantassāpi hanāpentassāpī’’ti. Kāraṇavasenāti kārāpanavasena.

Gharassa bhitti anto bahi ca sandhitā hutvā ṭhitā gharasandhi. Kiñcipi asesetvā niravaseso lopo nillopo. Ekāgāre niyutto vilopo ekāgāriko. Parito sabbaso panthe hananaṃ paripantho. Pāpaṃ na karīyati pubbe asaññato uppādetuṃ asakkuṇeyyattā, tasmā natthi pāpaṃ. Yadi evaṃ kathaṃ sattā pāpe paṭipajjantīti āha ‘‘sattā pana pāpaṃ karomāti evaṃ saññino hontī’’ti. Evaṃ kirassa hoti – imesañhi sattānaṃ hiṃsādikiriyā na attānaṃ phusati tassa niccatāya nibbikārattā sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Khuranemināti nisitakhuramayaneminā.

Gaṅgāya dakkhiṇā disā appatirūpadeso, uttarā disā patirūpadesoti adhippāyena‘‘dakkhiṇañca’’tiādi vuttanti āha ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādi. Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Uposathakammena vāti uposathakammena ca. Dama-saddo hi indriyasaṃvarassa uposathasīlassa ca vācako idhādhippeto. Keci pana ‘‘uposathakammenāti idaṃ indriyadamanassa visesanaṃ, tasmā ‘uposathakammabhūtena indriyadamanenā’’ti atthaṃ vadanti . Sīlasaṃyamenāti kāyikavācasikasaṃvarena . Saccavajjenāti saccavācāya, tassā visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā ‘‘ekaṃ dhammaṃ atītassā’’tiādi. Pavattīti yo ‘‘karotī’’ti vuccati, tassa santāne phaluppattipaccayabhāvena uppatti. Sabbathāti ‘‘karoto’’tiādinā vuttena sabbappakārena. Kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idaṃ avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhitto eva nāma hoti. Tathā hi vakkhati ‘‘kammaṃ paṭibāhantenāpī’’tiādi (dī. ni. aṭṭha. 1.170-172).

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, āṇāpavattideso. ‘‘Mā mayhaṃ vijite vasathā’’ti apasādanā pabbajitassa viheṭhanā pabbājanāti katvā vuttaṃ ‘‘apasādetabbanti viheṭhetabba’’nti. Uggaṇhanaṃ tena vuttassa atthassa ‘‘evameta’’nti upadhāraṇaṃ sallakkhaṇaṃ, nikujjanaṃ tassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ. Tadubhayaṃ paṭikkhipanto āha ‘‘anuggaṇhanto anikujjanto’’ti. Tenāha ‘‘sāravasena aggaṇhanto’’tiādi.

Makkhaligosālavādavaṇṇanā



166. "亲手作"即亲自以手作。舍、地等也在此以亲手作摄取。"手等"即手、足、耳、鼻等。煮、烧、压迫,故说"以杖压迫者"。在《疏钞》中解释为"或恐吓者",但在此把恐吓、辱骂都以杖摄取而只说"以杖压迫者"。"自作忧"即自作他人忧因,或引生忧。"由他们"即由自己的话语追随者。"自己也动摇"即以加害他人的行为自己也动摇。"使杀"一词可用于纯能作和使动二义,故说"杀者和使杀者"。"以作因"即以使作。
房屋的墙内外相连而立为房间。不遗留任何为无余夺取、掠夺。专事一家为掠夺一家者。遍一切处杀害路人为埋伏。恶不作是因先前未防护而不能生起,所以无恶。若如此,众生如何从事恶呢?故说"但众生有'我们作恶'这样的想法"。他如是想:对这些众生来说,杀害等行为不触及自我,因为它常住而无变异,而身体是无知觉的如木块,即使损坏它也没有任何恶。"以利刃轮"即以锋利刃制成的轮。
恒河南岸是不适宜之处,北岸是适宜之处,以此意趣说"南方"等,故说"南岸的人们粗暴"等。"大祭"即如大胜祭那样的大祭。"或以布萨业"即以布萨业。因为调御一词在此是指根的防护和布萨戒。有些人则说"以布萨业"是调御根的限定,所以说意思是"以作为布萨业的根调御"。"以戒防护"即以身语的防护。"以说真实"即以真实语,单独说此是因在世间被认为是重大福。如在恶法中虚妄语为重,如是在善法中真实语。所以世尊说"超越一法"等。"生起"即称为"作者"的相续中以果生起的缘的状态而生起。"一切"即以"作者"等所说的一切方式。只否定作业,而不解答国王所问的现见沙门果,此是意趣。此确定是为了遮止否定报。因为谁否定业,他就等于否定报。所以将说"否定业者"等。
因不被敌王征服而特别胜利为胜地,即命令施行处。说"不应居住于我的胜地"是加害出家者的驱逐,所以说"应呵斥即应加害"。领会是对他所说义的"如是此"的观察省察,固持是以使其持久的方式以心保持。否定这两者说"不领会不固持"。所以说"不以精要取"等。
末伽梨瞿舍罗论分别解释

168.Ubhayenāti hetupaccayapaṭisedhanavacanena. Saṃkilesapaccayanti saṃkilissanassa malīnabhāvassa kāraṇaṃ. Visuddhipaccayanti saṅkikilesato visuddhiyā vodānassa kāraṇaṃ. Attakāroti tena tena sattena attanā kātabbakammaṃ attanā nipphādetabbapayogo. Parakāranti parassa vāhasā ijjhanakapayojanaṃ. Tenāha ‘‘yenā’’tiādi. Mahāsattanti antimabhavikaṃ mahābodhisattaṃ, paccekabodhisattassapi ettheva saṅgaho veditabbo. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena. Kammavādassa kiriyavādassa paṭikkhipanena ‘‘atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka’’ntiādi (a. ni. 

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168. "两者"即因缘否定之语。"染污缘"即污染、染垢的原因。"清净缘"即从染污清净、清白的原因。"自作"即由各各有情自己应作的业、自己应完成的努力。"他作"即由他力成就的努力。故说"由于"等。"大士"即最后有的大菩萨，独觉菩萨的摄取也应在此了知。"人间幸福"即在人间的福乐性。"如是"即以所说方式。以否定业论、作论而(否定)"诸比丘,有黑业黑报"等。

4.232) nayappavatte jinacakke pahāraṃ deti nāma. Natthi purisakāreti yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti attho. Tenāha ‘‘yenā’’tiādi. Natthi balanti sattānaṃ diṭṭhadhammikasamparāyikanibbānasampattiāvahaṃ balaṃ nāma kiñci natthi. Tenāha ‘‘yamhī’’tiādi. Nidassanamattañcetaṃ, saṃkilesikampi cāyaṃ balaṃ paṭikkhipateva. Yadi vīriyādīni purisakāravevacanāni, kasmā visuṃ gahaṇanti āha ‘‘idaṃ no vīriyenā’’tiādi. Saddatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanappavattiyā purisaparakkamoti vuttoti veditabbaṃ.

Sattayogato rūpādīsu sattavisattatāya sattā. Pāṇanato assasanapassasanavasena pavattiyā pāṇā. Te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato ‘‘bhūtā’’ti vuccantīti āha ‘‘aṇḍakosa…pe… vadatī’’ti . Jīvanato pāṇaṃ dhārentā viya vaḍḍhanato jīvā. Tenāha ‘‘sāliyavā’’tiādi. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi nesaṃ balaṃ vīriyaṃ cāti abalā avīriyā. Niyatāti acchejjasuttāvutābhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmo. Tattha tattha gamananti channaṃ abhijātīnaṃ tāsu tāsu gatīsu upagamanaṃ samavāyena samāgamo. Sabhāvoyevāti yathā kaṇṭakassa tikhiṇatā, kapitthaphalānaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā, evaṃ sabbassāpi lokassa hetupaccayena vinā tathā tathā pariṇāmo ayaṃ sabhāvo eva akittimoyeva. Tenāha ‘‘yena hī’’tiādi. Chaḷābhijātiyo parato vitthārīyanti. ‘‘Sukhañca dukkhañca paṭisaṃvedentī’’ti vadanto adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti ulliṅganto ‘‘aññā adukkhamasukhabhūmi natthīti dassetī’’ti āha.

Pamukhayonīnanti manussatiracchānādīsu khattiyabrāhmaṇādisīhabyagghādivasena padhānayonīnaṃ. Saṭṭhisatānīti chasahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañcakammasatāni cā’’ti. ‘‘Eseva nayo’’ti iminā ‘‘kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī’’ti imamevatthaṃ atidisati. Ettha ca ‘‘takkamattakenā’’ti iminā yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attano parikappitaṃ sārato maññamānā tatheva abhinivissa takkadiṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti dasseti. Kecīti uttaravihāravāsino. Te hi ‘‘pañca kammānīti cakkhusotaghānajivhākāyā imāni pañcindriyāni ‘pañca kammānī’ti paññāpentī’’ti vadanti. Kammanti laddhīti oḷārikabhāvato paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. Dvaṭṭhipaṭipadāti ‘‘dvāsaṭṭhi paṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānanto ‘‘dvaṭṭhipaṭipadā’’ti vadati. Ekasmiṃ kappeti ekasmiṃ mahākappe, tatthāpi ca vivaṭṭaṭṭhāyīsaññite ekasmiṃ asaṅkhyeyyekappe.


我来帮您翻译这段巴利文：
4.232) 法轮运转时名为给予打击。"无人努力"即由于如上所说无自作他作,所以意思是众生没有任何各自的人努力。故说"由于"等。"无力"即众生没有任何能带来现法、来世、涅槃成就的力。故说"在此"等。这只是举例,他也否定染污的力。如果精进等是人努力的同义词,为何另外取用?故说"此非以精进"等。但从语义来说,以在各各行为中增盛义为力。以带来英雄勇猛义为精进。那同一个因坚固,以及应由担负人的责任而发起,所以为人力。以超越一处处的踏进发起为人精进,应如是了知。
由执着于色等而执著故为有情。由呼吸故以入息出息而转起为生类。他依一根等分别而说它们,故说"一根"等。由在卵壳等处生故称为"生类",故说"卵生...他说"。由活命故如维持命根,由增长故为命。故说"稻麦"等。无他们在染污清净中的自在故为无自在。无他们的力与精进故为无力无精进。"确定"即如不断的线、不破的宝珠般以趣、生、束缚、解脱而确定运转。"在彼彼去"即六种生类在彼彼趣中趣入以聚合而会合。"只是自性"即如刺的锐利性、木苹果的圆形性、禽兽的杂色性,如是一切世间离因缘而如此如此转变只是自性,只是非造作。故说"因为"等。六种生类后详说。说"感受乐与苦"时暗示他完全不知不苦不乐地,故说"显示无其他不苦不乐地"。
"主要生类"即在人、畜生等中剎帝利、婆罗门等、狮子、虎等主要生类。"六十百"即六千。"五业百"之义显示为"五百业"。以"如是理趋"指示"仅以推理显示无义的见"此义。此中以"仅以推理"显示因为推理者由推度无拘束而认为任何自己推度的为有实质,如此固执而取推理见解,所以智者不应在他们的见处作考察。"有些人"即住北寺者。他们说"五业即眼耳鼻舌身这五根施设为'五业'"。"业"即见解,因粗显故圆满业为见解。意业因不粗显故半业为见解,此是关联。"六十二行道"应说"dvāsaṭṭhi paṭipadā",由于不知自性语言而说"dvaṭṭhipaṭipadā"。"于一劫"即于一大劫,于其中也是指称为住坏的一阿僧祇劫。


Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Luddāti aññepi ye keci māgavikanesādā. Te pāpakammapasutatāya ‘‘kaṇhābhijātīti vadati. Bhikkhū’’ti buddhasāsane bhikkhū. Te kira ‘‘sachandarāgā paribhuñjantī’’ti adhippāyena ‘‘catūsu paccayesu kaṇṭake pakkhipitvā khādantī’’ti vadati. Kasmāti ce? Yasmā ‘‘te paṇītapaṇīte paccaye paṭisevantī’’ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadatīti apare. Eke pabbajitā, ye savisesaṃ attakilamathānuyogaṃ anuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti ‘‘kaṇṭakavuttikā’’ti vuttā. Ṭhatvā bhuñjananahānapaṭikkhepādivatasamāyogena paṇḍaratarā. ‘‘Acelakasāvakā’’ti ājīvakasāvake vadati. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā. Nandādayo hi tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā. Tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarā paramasukkābhijātīti ayaṃ tassa laddhi.

Purisabhūmiyoti padhānapuggalena niddeso. Itthīnampi tā bhūmiyo icchanteva. ‘‘Bhikkhu ca pannako’’tiādi tesaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha ‘‘na kiñci āhā’’ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci vadatītipi vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ, tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṃ ‘‘samaṇaṃ pannabhūmī’’ti vadati.

Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena, tesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccabhedo mahāsamayasuttavasena (dī. ni. 2.331) dīpetabbo. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena manussāpi anantabhedā. Pisācā eva pesācā. Te aparapetādayo mahantamahantā. Chaddantadahamandākiniyo kuvāḷiyamucalindanāmena vadati.

Pavuṭāti pabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato. Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ kammaṃ phussa phussa patvā patvā kālena paripakkabhāvānāpādanena byantiṃ karoti nāma.

Suttaguḷeti suttavaṭṭiyaṃ. ‘‘Nibbeṭhiyamānameva paletī’’ti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaḍḍhatīti dasseti paricchinnarūpattā.

Ajitakesakambalavādavaṇṇanā



我来帮您翻译这段巴利文：
杀羊者为屠羊者。如是应知养猪者等。"猎人"即其他任何渔夫猎人等。他说由于他们专事恶业故为"黑生类"。"比丘"即佛教中的比丘。他说"以诸贪欲食用"的意趣是"把刺放入四资具而食用"。若问为何?因为他邪执"他们受用最胜妙的资具",所以即使食用如法获得的资具,由于相反阿耆婆迦的教义,也说名为把刺放入资具而食用,其他人如是说。有些出家人特别从事自我折磨。如是他们似乎行于刺上,所以说为"行刺者"。以站立而食、不洗浴等禁戒结合而更白。"无衣者弟子"说的是阿耆婆迦弟子。他们依阿耆婆迦见解心清净故比尼干陀更白。因为难陀等达到如是阿耆婆迦行的最高而住。所以比尼干陀和阿耆婆迦弟子更白为最上白生类,这是他的见解。
"人地"是以主要人而说。他们也认为女人有这些地位。"比丘与乞者"等是他们的经典。其中"乞者"即行乞者,或行他们的行道者。"胜者"即以老衰而根性衰退者,或以自己的行道战胜对方而住者。他如是成为那样也不对任何人说法。故说"不说任何"。也说即使受到嘴唇、脸等伤害也以忍耐而不说任何。"无得"即以"他不从瓶口受取"等方式所说的无得因结合而无得,由此而为饥饿衰弱所逼而常卧,说为"沙门乞地"。
"活命行处百"即为众生活命的生计行处百。以家畜摄取山羊类,以鹿摄取红鹿、野牛等一切鹿类。"众多天"即依四大王天等、梵众天等,依他们的中间差别而众多天。其中四大王天的某些差别应依大会经说明。"人也无量"即依洲、地、族姓、生计等分别而人也无量差别。恶鬼即恶鬼。他们和其他饿鬼等巨大。六牙池、曼陀基尼以俱伐利耶、目真邻陀名说。
"转团"即线团。智者...不上升,为何?因为众生轮回时间的确定性。以戒等使未成熟的轮回因成熟,名为以速得清净。触及成熟的业而使其到达成熟性,名为作终尽。
"线团"即线团。以"只有解开而走"的譬喻显示众生的轮回依次第必尽,不会增长,因为有限定形态。
阿耆多翳舍翅婆罗论分别解释

171.Dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ vadatī’’ti, dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipati. Eseva nayo yiṭṭhaṃ hutanti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Pāhunakasakkāroti pāhunabhāvena kātabbasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassāpi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha ‘‘sabbetattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhave, yoniādīsu ca ṭhitā tattha tattheva ucchijjanti nirudayavināsavasena vinassanti. Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadati, na mātāpitūnaṃ, nāpi tesu idāni kayiramānasakkārāsakkārānaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā upapajjanakasattā nāma natthīti vadatī’’ti. Samaṇena nāma yāthāvato jānantena kassaci kiñci akathetvā saññatena bhavitabbaṃ, aññathā āhopurisikā nāma siyā. Kiñhi paro parassa karissati? Tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti āha ‘‘ye imañca…pe… pavedentī’’ti.

Catūsu mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evaṃ ayaṃ catūhi mahābhūtehi nibbattoti āha ‘‘catumahābhūtamayo’’ti. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ. Upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappattiyā sattabhāvena saṇṭhitā idāni ghaṭādigatapathavī viya tameva bāhirapathavikāyaṃ upeti upagacchati sabbaso tena nibbisesataṃ ekībhāvameva gacchati. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddameva, sūriyarasmito gahitaṃ indaggisaṅkhātatejo viya puna sūriyarasmiṃ, mahāvāyukhandhato niggatamahāvāto viya tameva vāyukhandhaṃ upeti upagacchatīti diṭṭhigatikassa adhippāyo. Manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti tesaṃ visayābhāvāti vadanti. Visayigahaṇena hi visayāpi gahitā eva hontīti. Guṇāguṇapadānīti guṇadosakoṭṭhāsā. Sarīrameva padānīti adhippetaṃ sarīrena taṃtaṃkiriyāya pajjitabbato. Dabbanti muyhantīti dattū, mūḷhapuggalā. Tehi dattūhi bālamanussehi. ‘‘Paraloko atthī’’ti mati yesaṃ, te atthikā, tesaṃ vādoti atthikavādo, taṃ atthikavādaṃ.

Kammaṃpaṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Ubhayaṃ paṭibāhati sabbaso hetupaṭibāhaneneva phalassapi paṭikkhittattā. Ubhayanti hi kammaṃ vipākañcāti ubhayaṃ. So hi ‘‘ahetū appaccayā sattā saṃkilissanti, visujjhanti cā’’ti (dī. ni. 1.168; ma. ni. 2.100, 227; saṃ. ni. 

我来 助您翻译这段巴利文：
171. "布施"以应施物为首而说布施,故说"说布施无果",但如何否定已施与的饭食等物?这同样理趋也适用于"祭祀、供养"。"大祭"即一切共有的大布施。"客供养"即以客的身份应作的供养。"果"即功德果和流出果。"异熟"即同类果。"此世对住后世者无"即对住后世者由业应得的此世不存在。"此世者后世也无"即对住此世者由业应得的后世不存在。其中说明原因:"一切在彼彼处断灭"。这些有情在任何任何有、生等处而住,都在彼彼处断灭,以无生灭的方式灭亡。"以无果"即以对母亲父亲正行邪行的果无有而说"无母,无父",不是否定母父,也不是否定现在对他们所作的恭敬不恭敬,因为他们是世间明显的。为显示这些有情的生起如水泡一样只是生起而已,不是死后而来,故说"无化生有情",故说"说无死后而生的有情"。名为沙门如实知而不对任何人说任何,应当自制,否则便成为猜测而已。他人能对他人作什么呢?如是由于在彼彼处断灭,对自己的成就也无任何依止,故说"凡是知晓这..."等。
结合于四大种为四大种性。如陶器由泥土所生为泥土所成,如是此由四大种所生,故说"四大种所成"。"内地界"即有情相续中的地界。"外地界"即外在的大地。"趣向"即从外地身而来成为其一部分的地,来到获得内在性而以有情的状态住立,现在如瓮等中的地趋向那同一外地身,完全与它无差别而成为一体。于水等也是此理趋,此中如云从大海所取的水以雨水的状态再入大海,如从日光所取名为因陀罗火的火再入日光,如从大风聚所出的大风再入那同一风聚,这是见论者的意趣。说以意为第六的诸根跃入虚空是因为无他们的境。因为摄取具境者也必定摄取境。"善恶分"即功德过失的部分。"足迹"意指身体,因以身体踏着彼彼行为。"愚者"即迷惑者,为愚人。由彼等愚者、愚人。"有后世"之见解者为有论者,他们的论为有论,那有论。
否定业因为是无作论者。否定异熟因为完全否定未来的生起。否定两者因为完全否定因即已否定果。"两者"即业与异熟为两者。因为他说"无因无缘有情染污,清净"等。

3.212) vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvavacanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kamme vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakabhāvāpattito. Atthatoti sarūpena. Ubhayappaṭibāhakāti visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi paccekaṃ tividhadiṭṭhikā eva ubhayapaṭibāhakattā. Ubhayappaṭibāhakāti hi hetuvacanaṃ. ‘‘Ahetukavādā cevā’’tiādi paṭiññāvacanaṃ. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. ‘‘Tesa’’ntiādi vīmaṃsanākāradassanaṃ. Tasmiṃ ārammaṇeti yathāparikappitakammaphalābhāvādike ‘‘karoto na karīyati pāpa’’nti ādinayappavattāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti ‘‘karoto na karīyati pāpa’’ntiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena evametanti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti. Cittasīsena micchāsamādhi eva vutto. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaroyeva, vāḷavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Paṭhame javane satekicchā honti. Tathā dutiyādīsūti dhammasabhāvadassanamattametaṃ, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātuṃ.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Yassa pana dvīsu tīsupi vā abhiniveso āsevanā ca pavattā, so dve tīṇipi okkamati, etena yā pubbe ubhayapaṭibāhakatāmukhena dīpitā atthasiddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā asaṅkiṇṇā evāti dasseti. ‘‘Ekasmiṃ okkantepī’’tiādinā tissannampi diṭṭhīnaṃ samānabalataṃ samānaphalatañca dasseti. Tasmā tissopi cetā ekassa uppannā abbokiṇṇā eva, ekāya vipāke dinne itarā anubalappadāyikāyo honti. ‘‘Vaṭṭakhāṇu nāmesā’’ti idaṃ vacanaṃ neyyatthaṃ, na nītatthaṃ. Tathā hi papañcasūdaniyaṃ ‘‘kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmiṃ pīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ roceti yevā’’ti (ma. ni. aṭṭha. 

我来帮您翻译这段巴利文：
3.212) 说无染污清净的因,否定业如同否定异熟,所以名为否定两者。异熟被否定是因为无业则无异熟。业被否定是因为无异熟则业成为无义。"义"即自性。"否定两者者"即虽在经中分别作为显示各各见解而来,但各自是三种见的持有者,因为否定两者。因为"否定两者者"是因说。"无因论者等"是宣称说。因为谁以否定异熟而成为虚无见的断见论者,他实际上以否定业而成为无作见者,以否定两者而成为无因见者。其余两者也是此理趋。
"诵习"即领受显示那见解的书而诵读。"思察"即考察它的意义。"他们"等是显示思察的形态。"于彼所缘"即如所设想的业果无有等,"作者不作恶"等方式运转的见解的所缘。"邪念住立"即对"作者不作恶"等方式由传闻所得的义,以那形态的遍思维而如有词义般自体现前于心,由长时熟习而"如是此"以适合于思择性的趋入而以思择忍如是把握,再再如是实行、多作时,由邪思维所受持、邪精进所支持,把握非彼性为"彼性",名为邪念的彼见解俱行的爱住立。"心一境"即由各自寻等缘的获得而住立于彼所缘,舍离不一境性而如安止般成为一境。以心为首而说邪定。因为它也由缘的特殊而得修习力时,在这样的处所作相似三摩地的作用,如在独木舟穿孔等应当了知。"速行转起"即在多次以彼形态于前分速行轮中转起后,于最后速行轮中七速行转起。在第一速行可医治。如是在第二等,这只是显示法的自性,并非在那刹那他们的医治是任何人能作的。
"此中"即于彼三邪见中。"某人入一见"即谁对一见有执著、修习转起,他入一见。但谁对二或三有执著、修习转起,他入二或三,以此显示先前由否定两者门而显示的义成就的一切见性是前分的。但是属于邪性决定入的,由各自缘和合的成就,如不同所缘的殊胜证得不能同时生起般而不混杂。以"入一时"等显示三见的同等力、同等果。所以这三者生起于一人也不混杂,一个给予异熟时其他作助力给予者。"这名为轮回桩"此语是应解释义,不是已解释义。如是在《疏钞》中"但他是在一生中决定,还是在其他生中也是?在一生中决定,但由修习力在其他生中也喜好彼彼见"。

3.129) vuttaṃ. Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ. Tasmā ‘‘ekasmiṃyeva attabhāve niyato’’ti vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadi evaṃ vaṭṭakhāṇujotanā kathanti āha ‘‘āsevanavasena panā’’tiādi. Tasmā yathā ‘‘sakiṃ nimuggopi nimuggo eva bālo’’ti vuttaṃ, evaṃ vaṭṭakhāṇujotanā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ, tasmā ‘‘yebhuyyena hi evarūpassa bhavato vuṭṭhānaṃ nāma natthī’’ti vuttaṃ.

Tasmāti yasmā evaṃ saṃsārakhāṇubhāvassapi paccayo apaṇṇakajāto, tasmā. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vaḍḍhikāmo.

Pakudhakaccāyanavādavaṇṇanā

174.Akatāti samena visamena vā kenaci hetunā na katā na vihitā. Katavidho karaṇavidhi natthi etesanti akatavidhānā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattanabhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa devassa , issarādino vā iddhiyāpi na nimmitā. Animmāpitā kassaci animmāpitā. Vuttatthamevāti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.30) vuttatthameva. Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho, etena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatakūṭaṃ viya ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ, kassaci ca anibbattakaṃ, evamete pīti adhippāyo. Yamidaṃ ‘‘bījato aṅkurādi jāyatī’’ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, aññathā aññatopi aññassa upaladdhi siyāti adhippāyo. Ṭhitattāti nibbikārābhāvena ṭhitattā. Na calantīti vikāraṃ nāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Avipariṇāmadhammattā eva hi te aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ nālantiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā cāti neva koci hantā vā ghātetā vā, tenevāha ‘‘sattannaṃ tveva kāyāna’’ntiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsi ādīsū’’tiādi. Kevalaṃ saññāmattameva hoti. Hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti adhippāyo.

Nigaṇṭhanāṭaputtavādavaṇṇanā



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3.129) 所说。因为这名为不善的是无力的、弱力的,不像善的具力、大力。所以说"仅在一生中决定"。否则如正性决定,邪性决定也应该是究竟的,但不是究竟的。若如此,轮回桩的显示如何?故说"但由修习力"等。所以如说"愚者一次沉没即是沉没",如是轮回桩的显示。因为依止如是缘而他入彼彼见,不应说他再次依止与彼相反的缘时不从中抬头,所以说"通常如是状态的人确实无有出离"。
"所以"即因为如是即使轮回桩性的缘也成为无疑,所以。"欲增长"即依现法、来世、最上义而欲以自己的功德增长。
帕库达迦旃延论分别解释
174. "非所作"即不是由任何平等不平等的因所作、所安立。"非所作安立"即它们无有作与安立之方式。以两词显示它们在世间不由任何因缘而生。"也非以神通所化"即不是由任何得心自在的天神或自在天等的神通所化作。"非所造作"即不是任何人的所造作。"已说义"即在《梵网经注》中已说义。"不孕"即如不孕牛、不孕多罗等无果,意即不生任何,以此否定地身等是色等的生因。因为他的见解是色声等与地身等无关联运转。"如山峰而住"为峰住,如山峰不是任何人所生也不生任何,这些也如是,此是意趣。所说"从种子生芽等",那是已有者从中出,不是未有者,否则应从其他也有其他的获得,此是意趣。"住立"即以无变异而住立。"不动"即不起变异。因为由无变异故七身如柱而住立。而不动即以自己的自性而安住。故说"不变异"。因为由不变异法性故他们互不损害。因为若有当被引生变异性则应有损害性,如是若有当被摄益性则应有摄益性,为显示彼无,经中说"不能"等。地即是身的一部分故为地身。由于命为第七的诸身常住而无变异故无可杀性、可使杀性,所以完全无有杀者或使杀者,所以说"但七身"等。若无杀者,如何有剑的打击?故说"如在杵聚等"等。只是想而已。但杀、使杀等在究竟义上完全不存在,因为诸身不可破坏,此是意趣。
尼乾陀若提子论分别解释

177. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā, bhāgattho hi idha yāma-saddo yathā ‘‘rattiyā paṭhamo yāmo’’ti . So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmasaṃvutoti catukoṭṭhāsena saṃvarena saṃvuto’’ti. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītodakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho taṃ patvā ṭhito. Koṭippattacittoti mokkhādhigameneva uttamamariyādappattacitto. Yatattoti kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Suppatiṭṭhitacittoti nissesato suṭṭhu patiṭṭhitacitto. Sāsanānulomaṃ nāma pāpavāraṇena yuttatā. Tenāha ‘‘dhutapāpo’’tiādi. Asuddhaladdhitāyāti ‘‘atthi jīvo, so ca siyā nicco, siyā anicco’’ti evamādiasuddhaladdhitāya . Sabbāti kammapakativibhāgādivisayā sabbā nijjhānakkhantiyo. Diṭṭhiye vāti micchādiṭṭhiyo eva jātā.

Sañcayabelaṭṭhaputtavādavaṇṇanā

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61-63) vuttanayo eva vikkhepabyākaraṇabhāvato, tatheva cettha vikkhepavādassa āgatattā.

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177. 四个时分为四时,四时即是四时,因为这里时-词是分义,如"夜晚第一时"。而此中分是律仪相,故说"四时律仪即以四分律仪而律仪"。"禁止一切冷水"即禁止一切冷水的受用。"具一切恶防护"即具足一切种类的律仪相。"除恶"即以一切烧尽相的恶防护而除去恶。"触"即以八业的灭尽而得解脱的业尽相的一切恶防护而触,到达而住。"达顶点心"即以证得解脱而达最高界限之心。"自制"即由于在诸根如身等中无有应被制御故自制心。"善住立心"即无余善住立心。名为随顺教说即是具恶防护。故说"除恶"等。"不净见"即"有命,它或是常,或是无常"等如是不净见。"一切"即关于业自性分别等境的一切思择忍。"或见"即成为邪见。
散阇耶毗罗梨子论分别解释
179-181. "如在遍离说方法"即如在《梵网经》遍离论分别解释中所说方法,因为是遍离解答性质,如是此中遍离论的来到。
现见沙门果第一分别解释

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte roceyya. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmanti sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto ‘‘kammakāro’’ti na vuccatīti āha ‘‘analaso kammakaraṇasīloyevā’’ti. Paṭhamamevāti āsannataraṭṭhānūpasaṅkamanato pageva puretarameva. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālato paṭṭhāyāti atītāya rattiyā paccūsakālato paṭṭhāya. Yāva sāmino rattiṃ niddokkamananti aparāya padosavelāyaṃ yāva niddokkamanaṃ. Kiṃ kāranti kiṃ karaṇīyaṃ, kiṃkārabhāvato pucchitvā kātabbaveyyāvaccanti attho.

Devo viyāti ādhipaccaparivārādisampattisamannāgato padhānadevo viya. So vatassāhanti so vata assaṃ ahaṃ. So rājā viya ahampi bhaveyyaṃ, kathaṃ puññāni kareyyaṃ, yadi puññāni uḷārāni kareyyanti yojanā. ‘‘So vatassa’ssa’’nti pāṭhe so rājā assa ahaṃ assaṃ vata, yadi puññāni kareyyanti yojanā. Tenāha ‘‘ayamevattho’’ti. Assanti uttamapurisappayoge ahaṃ-saddo appayuttopi payutto eva hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi yaṃ rājā ekaṃ divasaṃ deti , tato satabhāgampi dātuṃ na sakkhissāmi. Tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti yojanā.

Kāyenasaṃvutoti kāyena saṃvaritabbaṃ kāyadvārena pavattanakaṃ pāpadhammaṃ saṃvaritvā vihareyyāti ayamettha atthoti āha ‘‘kāyena pihito hutvā’’tiādi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve saṇṭhito ghāsacchādanameva vā paramaṃ parā koṭi etassa, na tato paraṃ kiñci āmisajātaṃ pariyesati paccāsisati cāti ghāsacchādanaparamo, tabbhāvo ghāsacchādanaparamatā, tassā ghāsacchādanaparamatāya. Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ. Nekkhammābhiratānanti jhānābhiratānaṃ. Tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ visuddhiṃ pattatāya paramavodānappattānaṃ. Kilesūpadhiabhisaṅkhārūpadhīnaṃ accantavigamena nirupadhīnaṃ. Visaṅkhāragatānanti adhigatanibbānānaṃ. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi pattabbo vināpi, tathā dutiyo. Tatiyo pana itarehi dvīhi saheva pattabbo, na vināti daṭṭhabbaṃ. Gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya eko viharati carati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena sātisayāti āha ‘‘phalasamāpattiṃ vā nirodhasamāpattiṃ vā pavisitvā’’ti. Phalapariyosāno hi nirodhoti.

184.Abhiharitvāti abhimukhībhāvena netvā. ‘‘Ahaṃ cīvarādīhi payojanaṃ sādhessāmī’’ti vacanaseso. Sappāyanti sabbagelaññapaharaṇavasena upakārāvahaṃ. Bhāvinā anatthato paripālanavasena gopanā rakkhāgutti. Paccuppannassa nisedhavasena āvaraṇagutti.

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183. "如你所喜"即现在我所问的义理如你心中所喜。"生于家婢腹中"为内生。"以财买"为财买。"系缚抓获而带来"为系缚带来。"自"即自己。"奴隶性"即奴隶状态。有些人虽是奴隶但懒惰不作工,不叫"作事者",故说"不懒惰而有作事习性"。"最先"即因趋近较近处故在先前。"后"即在主人卧下之后。"未起卧"即夜晓时未从床起。"从后夜时起"即从过去夜晚后夜时起。"直到主人入睡"即在后分黄昏时直到入睡。"作何事"即何所作,意即问应作何等服务。
"如天神"即如具足主权、眷属等成就的主要天神。"我若那样"即我若如是。"我若如那王,如何作福德,若作胜福德"为关联。"若如那"读法为我若如是成为那王,若作福德为关联。故说"此即是义"。"是"即在最上人用时即使未用我-字也是已用。"尽形寿不能布施"即尽形寿虽为布施而努力,但王一天所施的百分之一我也不能布施。"所以我将出家"为与出家努力为关联。
"身律仪"即以身当律仪,律仪由身门转起的恶法而住,此中这是义,故说"以身防护"等。"以饮食衣服为最上"即以寻求饮食衣服的减损而为最上,或住立于胜妙状态,只以饮食衣服为最上究竟,不寻求、不期待它之外任何物品为饮食衣服最上,其性为饮食衣服最上性,以其饮食衣服最上性。"住远离身"即住于离群众聚集而远离之身。"乐出离"即乐禅那。以其禅那之乐而达最上清净故为"达最上清净"。以烦恼依、行依的究竟离去故为"无依"。"至行灭"即证得涅槃。此中第一远离可与其他二远离共得或不共得,第二也是如此。但第三必须与其他二远离共得,不能不共得,应如是了知。群众人聚会集合为群众聚集,舍离它而独住独行因就人而无伴侣。心中烦恼集合为心烦恼聚集,舍离它而独住因就烦恼而无伴侣。因道只一心刹那,而种姓等只是所缘,不依它们而有殊胜触证涅槃乐,由果定灭尽定而有殊胜,故说"入果定或灭尽定"。因为灭是以果为终。
184. "带来"即带向面前。"我将以衣等完成所需"为语词补充。"有益"即以去除一切病态而带来利益。"防护"即以防护未来的不利而守护防卫。"防遮"即以遮止现在而防遮。
现见沙门果第二分别解释

186.Kasatīti kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti āha ‘‘ekagehamatte jeṭṭhako’’ti, tena anekakulajeṭṭhakabhāvaṃ paṭikkhipati. Karaṃ karotīti karaṃ sampādeti. Vaḍḍhetīti uparūpari sampādanena vaḍḍheti. Evaṃ appampi pahāya pabbajituṃ dukkaranti ayamattho laṭukikopamasuttena (ma. ni. 2.151, 152) dīpetabbo. Tenāha ‘‘seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo, tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpa’’nti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavāre bhogaggahaṇaṃ na katanti āha ‘‘dāsavāre panā’’tiādi. Yathā ca dāsassa bhogāpi abhogā parāyattabhāvato, evaṃ ñātayo pīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ.

Paṇītatarasāmaññaphalavaṇṇanā



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186. "耕作"即作耕作。"居士"中ka-字是少义，故说"在一家中为长"，以此否定多家之长的状态。"作业"即完成业。"增长"即以上上完成而增长。如是舍弃即使少许也难出家，此义应以《鹌鹑譬喻经》来说明。故说："优陀夷，譬如贫困、无所有、贫乏的人，他有一间破损、漏雨、乌鸦可进的不太好的房子"等详细。若舍弃即使少许财物出家也难，为何在奴仆章不作财物摄取？故说"在奴仆章"等。如奴仆的财物也非财物因依他而住，如是亲属也是，应知在奴仆章也不作亲属眷属的摄取。
更胜沙门果分别解释

189.Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi sāmaññaphalaṃ dīpetuṃ pahoti bhagavā sakalampi rattindivaṃ tato bhiyyopi anantapaṭibhānatāya vicittanayadesanabhāvato. Tathāpīti satipi desanāya uttaruttarādhikanānānayavicittabhāve.

Ekatthametaṃ padaṃ sādhusaddasseva ka-kārena vaḍḍhitvā vuttattā, teneva sādhuka-saddassa atthaṃ vadantena atthuddhāravasena sādhu-saddo udāhaṭo. Āyācaneti abhimukhayācane, abhipatthanāyanti attho . Sampaṭicchaneti paṭiggaṇhane . Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho. Dhammarucīti puññakāmo. Paññāṇavāti paññavā. Addubbhoti adūsako, anupaghātakoti attho. Idhāpīti imasmiṃ sāmaññaphalepi. Ayaṃ sādhu-saddo. Daḷhīkammeti sakkacca kiriyāyaṃ. Āṇattiyanti āṇāpane. ‘‘Suṇohi sādhukaṃ manasi karohī’’ti hi vutte sādhuka-saddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi jotitaṃ hoti, āyācanatthatā viya cassa āṇāpanatthatā veditabbā. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhuka-saddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ ‘‘daḷhīkammatthena hī’’tiādi vuttaṃ.

Manasi karohīti ettha manasikāro na ārammaṇapaṭipādanalakkhaṇo, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbakaṃ citte ṭhapanalakkhaṇoti dassento ‘‘āvajjā’’tiādimāha. Sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahāti attho. Manindriyavikkhepavāraṇaṃ aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ ‘‘sādhuka’’nti visesetvā vuttattā. Pacchimassa atthavipallāsaggāhavāraṇepi eseva nayo. Dhāraṇūpaparikkhādīsūti ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭividhe ca saṅgaṇhāti. Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sātthoti araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādiko . Tena saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanā atthappaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karohī’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyatāya, ñāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Desanaṃ nāma uddisanaṃ, tassa niddisanaṃ bhāsananti idhādhippetanti āha ‘‘vitthārato bhāsissāmī’’ti. Paribyattaṃ kathanañhi bhāsanaṃ, tenāha ‘‘desessāmīti…pe… vitthāradīpana’’nti.

Yathāvuttamatthaṃ suttapadena samatthetuṃ ‘‘tenāhā’’tiādi vuttaṃ. Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānanti saddo. Udīrayīti uccārīyati, vuccati vā.


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189. "如是"即以如前所说奴仆、农夫等譬喻相似的譬喻,世尊能整夜整日乃至更多地阐明沙门果,因为有无限辩才而说法以种种方法。"虽然如此"即虽然说法有上上更胜种种方法的多样性。
这是一个词,因为以k-音增加只是善-字,所以说明善k-字的义时以义出举而举出善-字。在"请求"即向前请求,意即希求。在"接受"即领受。在"欢喜"即以现存功德而欢喜喜悦,意即作令欢喜。"法喜"即欲福。"有慧"即有智慧。"无害"即不损害,意即无加害。"此中也"即在此沙门果中也。这善-字。在"坚固"即恭敬作。在"命令"即命令。因为说"你要善听、作意"时,以善k-字如显示听闻作意的恭敬作,也显示其命令,如其请求义应知也是命令义。"在善"即在善义。现在为显示如前所说善k-字三义所显的殊胜,故说"以坚固义"等。
"作意"此中作意非是引导所缘相,而是显示以引导路、引导速行、作意为先而置于心相,故说"转向"等。防止耳根散乱是以令专注听闻而遮止其他作为,意即倾耳。防止意根散乱是遮止其他思维。防止文句颠倒执取是以"善"而特别说。对于后者防止义理颠倒执取也是此理。"在受持观察等"中等字摄取权衡、判断等,和以见善通达。"有文"此中能显所欲义为文,即自性语。与文共为有文,意即具足文。"有义"以应趣向、应随持为义,即四清净戒等。与彼义共为有义,意即具足义。在"法深"等中法名为教。说名为以意确立的教的说。义名为教的义。证名为对教、教义如实觉知。因为这些法、说、义、证如大海对劣慧者难入,难得立足,所以深。故说"因为此法...善作意"。此中由于证难作故法义难入,由于说智难作故说难入,但应知由于证不能令生起,和智生起难作故难入。说名为诵出,其解说为说是此中所欲,故说"将详细说"。因为详细说为说,故说"将说...详细显示"。
为证成如所说义而说"所以说"等。"如雌鹦鹉声"即如雌鹦鹉语如是悦耳可意可爱。"辩才"即声音。"发出"即发声,或说。


Evaṃ vutte ussāhajātoti evaṃ ‘‘suṇohi sādhukaṃ manasi karohi bhāsissāmī’’ti vutte ‘‘na kira bhagavā saṅkhepeneva desessati, vitthārenapi bhāsissatī’’ti sañjātussāho haṭṭhatuṭṭho hutvā.

190.‘‘Idhā’’ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ adhippetanti āha ‘‘desāpadese nipāto’’ti. ‘‘Svāya’’nti sāmaññato idhasaddamattaṃ gaṇhāti, na yathāvisesitabbaṃ idha-saddaṃ. Tathā hi vakkhati ‘‘katthaci padapūraṇamattamevā’’ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati loka-saddena samānādhikaraṇabhāvena vuttattā . Sesapadadvaye pana padantarasannidhānamattena taṃ taṃ upādāya vuttatā daṭṭhabbā. Idha tathāgato loketi hi jātikhettaṃ, tatthāpi ayaṃ cakkavāḷo ‘‘loko’’ti adhippeto. Samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ ‘‘katamo ca bhikkhave samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’tiādi (a. ni. 4.241). ‘‘Katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā’’tiādi (a. ni. 4.241). Okāsanti kañci padesaṃ. Idheva tiṭṭhamānassāti imissā eva indasālaguhāyaṃ tiṭṭhamānassa.

Padapūraṇamattameva okāsāpadisanassāpi asambhavato atthantarassa abodhanato. Arahanti ādayo saddā vitthāritāti yojanā. Atthato vitthāraṇaṃ saddamukheneva hotīti saddaggahaṇaṃ. Yasmā. ‘‘Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādinā udānaṭṭhakathādīsu, (udā. aṭṭha. 18; itivu. aṭṭha. 38) arahanti ādayo visuddhimaggaṭīkāyaṃ aparehi pakārehi vitthāritā , tasmātesu vuttānayenapi so (visuddhi. ṭī. 

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"如是说而生起精进"即如是说"你要听、善作意,我将说"时,想到"世尊将不仅简略说,也将详细说",而生起精进,欢喜喜悦。
190. "此"以此所说处所是如来生起处所所欲,故说"在处所助词"。"此"取一般此字而已,不取如应分别的此字。如是将说"在某处只是填词而已"。依世间而说是因为与世间字同处而说。但在其余二词中,应知只由其他词的邻近而依此彼而说。因为"此如来世间"中世间是生域,其中这个轮围是所欲的"世间"。"沙门"是预流。"第二沙门"是一来。因为这样说:"诸比丘,什么是沙门?此中,比丘,比丘由断尽三结而成为预流"等。"诸比丘,什么是第二沙门?此中,比丘,比丘由断尽三结,贪嗔痴薄"等。"处所"即某处。"住在此"即住在这因陀娑罗窟中。
只是填词而已,因为指示处所也不可能,因为不表示其他义。"应供"等诸字被详释为关联。由字而作义的详释,故取字。因为在优陀那注等中以"以其他八因由世尊是如来"等,在清净道论复注中以其他方式详释"应供"等,所以应以彼等所说的方式;

1.129, 130) attho veditabbo. Tathāgatassa sattanikāyantogadhatāya ‘‘idha pana sattaloko adhippeto’’ti vatvā tatthāyaṃ yasmiṃ sattanikāye yasmiñca okāse uppajjati, taṃ dassetuṃ ‘‘sattaloke uppajjamānopi cā’’tiādi vuttaṃ. ‘‘Tathāgato na devaloke uppajjatī’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Sārappattāti kulabhogissariyādivasena sārabhūtā. Brāhmaṇagahapatikāti brahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

‘‘Sujātāyā’’tiādinā vuttesu catūsu vikappesu paṭhamo vikappo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhito ‘‘uppajjatīti’’ vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannapaṭipattidassanavasena, tatiyo buddhakaradhamma pāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ uppatibhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi. Catuttho buddhakaradhammasamārambhato paṭṭhāya. Bodhiyā niyatabhāvappattito pabhuti hi viññūhi ‘‘buddho uppajjatī’’ti vattuṃ sakkā uppādassa ekantikattā. Yathā pana sandanti nadiyoti sandanakiriyāya avicchedamupādāya vattamānappayogo, evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsu vikappesu ‘‘uppajjati nāmā’’ti vuttaṃ. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tenāha ‘‘uppanno hotīti ayañhettha attho’’ti.

So bhagavāti yo ‘‘tathāgato araha’’ntiādinā kittitaguṇo, so bhagavā. ‘‘Imaṃ loka’’nti nayidaṃ mahājanassa sammukhamattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ ‘‘sadevaka’’ntiādi vuttaṃ, tenāha ‘‘idāni vattabbaṃ nidassetī’’ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi so jāto, taṃnivāsī ca. Brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthika…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ, asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādi visesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti.

Arūpino sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenāha ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’nti (a. ni. 

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1.129, 130) 义理应知。因如来包含在有情界中,说"此中所欲是有情世间",其中他生在何有情界与何处所,为显示那个而说"生在有情世间也"等。关于"如来不生在天界"等应说的,那将在后面来到。"达精要"即依种姓、财富、自在等成为精要。"婆罗门居士"即如梵授、跋迦利等婆罗门以及给孤独等居士。
以"善生"等所说四种分别中,第一分别是依显示最近于佛性的修习而说。因为住于最近修习者说"生起",因为生起是必定的,何况住于修习顶点。第二是依显示从导向佛性出家起的近修习。第三是依显示从圆满佛陀所作法起向佛性的修习。因为大士们从生在上生天起没有所谓积集菩提资粮。第四是从开始佛陀所作法起。因为从得决定菩提起,由于生起必定,智者们能说"佛陀生起"。如"诸河流"以流动作用不断而用现在时,如是以为生起而修习作用不断,在四种分别中说"名为生起"。"最初生起状态"即在四种分别中说的最初如来生起性的有状态。故说"生起即是此中义"。
"彼世尊"即以"如来、应供"等所赞叹功德的彼世尊。"此世间"此不是只对大众面前而说,而是无余遍摄,为显示这点而说"有天"等,故说"显示现在应说"。"已生"即由各自业烦恼而生。取五欲界天是由剩余道理因其他被词句所摄。"有天"即以支分解释而总体为复合义。取第六欲界天是由邻近道理。因为他生在那里,也住在那里。"取梵身等诸梵天"此中也是此理。"取敌对...沙门婆罗门"这只是举例,因为无敌对的、未平息未除恶的沙门婆罗门也被"有沙门婆罗门"语所摄。虽然依"有天"等限定词的力量,了知世间字是有情境,因为它们是同等结合境,但在"有毛有翼"等中虽非同等结合也得此复合,因为显示不定故取生义,故说"以生语取有情世间"。
无色有情以自己的不动住所而住,光耀为天,得此语源,故说"以有天取无色界世间"。故说"与空无边处等天共住"等。

3.117). Samārakaggahaṇena chakāmāvacaradevaloko gahito tassa savisesaṃ mārassa vase vattanato. Rūpī brahmaloko gahito arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyādicatuparisavasena, itarā pana catasso parisā samārakādiggahaṇena gahitā evāti. Avasesasabbasattaloko nāgagaruḷādibhedo.

Ettāvatā ca bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘api cetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, atidīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. ‘‘Brahmā mahānubhāvo’’tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi vuttaṃ. Anuttaranti seṭṭhaṃ nava lokuttaraṃ. Bhāvānukkamoti bhāvavasena paresaṃ ajjhāsayavasena ‘‘sadevaka’’ntiādīnaṃ padānaṃ anukkamo.

Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Tena tenākārenāti sadevakattādinā tena tena pakārena. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

Abhiññāti ya-kāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha ‘‘abhiññāya adhikena ñāṇena ñatvā’’ti. Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.

Anuttaraṃvivekasukhanti phalasamāpattisukhaṃ, tena ṭhitimissāpi [vīthimissāpi (sārattha. ṭī. 

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以"有魔"取六欲界天界,因为它特别在魔的势力下转。取色界梵天界,因为无色梵天界已别取。"依四众"即依刹帝利等四众,但其他四众以"有魔"等取已摄。"其余一切有情世间"即龙、金翅鸟等差别。
如是以分别取世间而显示关联后,现在为显示以彼彼殊胜无分别取世间的关联而说"此中也"等。其中"依最胜界限"即依知最胜趣。因为在五趣中属天趣者最胜,其中也无色者因远离烦恼苦、具足寂静殊胜不动住、寿命极长等诸殊胜而特别最胜。"大威力梵天"等依一万世界中的大梵天而说。因为说"依最胜界限"。"无上"即最胜九出世间。"依存在次第"即依存在、依他们意乐而有"有天"等诸词的次第。
"以三行相"即以具天、魔、梵所称的三种相。"在三处"即在"有天"等三处。"以彼彼行相"即以有天性等彼彼种相。"古人说唯遍摄三界"为关联。
"证知"此是省略y-音的说明,意即证知,此中此是义,故说"以增上智而知"。"遮止比量等"即遮止比量、譬喻量、义准量等,因为是一量。因为在一切处智行无碍,故诸佛世尊一切都是现量。
"无上离欲乐"即果定乐,由此路相杂[道相杂<.Assistant>

1.verañjakaṇḍavaṇṇanāyaṃ) dhitimissāpi (ka)] kadāci bhagavato dhammadesanā hotīti hitvāpīti pi-saddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa vā vasena bahuṃ vā desento. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti āha ‘‘anavajjameva katvā’’ti. Desakāyattena āṇādividhinā abhisajjanaṃ pabodhanaṃ desanāti sā pariyattidhammavasena veditabbāti āha ‘‘desanāya tāva catuppadikāyapi gāthāyā’’tiādi. Nidānanigamanānipi satthuno desanāya anuvidhānato tadantogadhāni evāti āha ‘‘nidānamādi, idaṃ evocāti pariyosāna’’nti.

Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ tadaṅgavinayādivasena vinayanaṃ sāsananti taṃ paṭipattidhammavasena veditabbanti āha ‘‘sīlasamādhivipassanā’’tiādi. Kusalānaṃ dhammānanti anavajjadhammānaṃ sīlassa, samathavipassanānañca sīladiṭṭhīnaṃ ādibhāvo taṃ mūlakattā uttarimanussadhammānaṃ. Ariyamaggassa antadvayavigamena majjhimapaṭipadābhāvo viya, sammāpaṭipattiyā ārabbhanipphattīnaṃ vemajjhattāpi majjhabhāvoti vuttaṃ. ‘‘Atthi bhikkhave…pe… majjhaṃ nāmā’’ti. Phalaṃ pariyosānaṃ nāma saupādisesatāvasena, nibbānaṃ pariyosānaṃ nāma anupādisesatāvasena. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena dassetuṃ ‘‘etadatthamida’’ntiādi āha. Idha desanāya ādimajjhapariyosānaṃ adhippetaṃ ‘‘sabyañjana’’ntiādi vacanato. Tasmiṃ tasmiṃ atthe katāvadhisaddappabandho gāthāvasena, suttavasena ca vavatthito pariyattidhammo, yo idha ‘‘desanā’’ti vutto, tassa pana attho visesato sīlādi evāti āha ‘‘bhagavā hi dhammaṃ desento…pe… dassetī’’ti. Tattha sīlaṃ dassetvāti sīlaggahaṇena sasambhāraṃ sīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāro maggoti tadubhayavasena anavasesato pariyatti atthaṃ pariyādiyati. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo adhippeto. Kathikasaṇṭhitīti kathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Ekabyañjanādiyuttā vāti sithilādibhedesu byañjanesu ekappakāremeva, dvipakāremeva vā byañjanena yuttā vā damiḷabhāsā viya . Vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya. Sabbasseva [sabbattheva (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ 1)] vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā savarabhāsā [yavanabhāsā (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ)] viya. Sabbasseva [sabbattheva (sārattha. ṭī. 

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毘兰若犍度注中]有时世尊法教是道相杂的,故取pi-字"也舍弃"。因为世尊说法时,在会众作善哉或随闻法观察的刹那,以前分限定那刹那而入果定,如限定而从定出起后从住立处开始说法。依速通者说少许,或依详解者、待导者说多。法的妙好是依出离性,出离性则是依一切无过性,故说"作无过而已"。教导是依教说者的命令等规则而激发、觉醒,它应依教法而知,故说"关于教导,乃至四句偈"等。序分与结分也随随师的教导而摄在其中,故说"序分为始,如是说为终"。
教诫是依所教诫补特伽罗的随罪等所教诫性,调伏是依彼分调伏等的调伏,它应依行法而知,故说"戒定观"等。"诸善法"即无过的戒法及止观戒见,是初因为它们是更上人法的根本。如圣道由离两端而为中道,修习的开始与完成的中间性也是中性,故说"诸比丘有...名为中"。果名为终依有余依,涅槃名为终依无余依。现在为以圣教显示彼二者是教的终而说"此是义"等。此中所欲是教导的始中终,因"有文"等语。在彼彼义中作限定的语续,依偈、经而安立的教法,此中说为"教导",但它的义特别是戒等,故说"世尊说法时...显示"。其中"显示戒"以戒取即取具资粮戒,如是以道取即取具资粮道,以彼二者的力量无余而遍摄教法义。"由彼"即由显示戒等。因为此中依义所欲是教导的初善等性。"说者状态"即说者的状态,依说而住立。
他不说有义,因为彼教导缺乏出离义。"相应一文等"即在松弛等诸文中只与一种或二种文相应,如达米罗语。或因开显作用而不触唇而应发音故一切无唇文,如基罗陀语。或因一切都与送气音相应故一切疏文,如舍婆罗语[希腊语]。一切都

1.verañjakaṇḍavaṇṇanāyaṃ)] sānusāratāya sabbaniggahitabyañjanā vā pārasikādimilakkhubhāsā viya. Sabbāpesā byañjanekadesavasena pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuttā.

Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ pañcasu vaggesu paṭhamatatiyanti evamādi sithilaṃ. Tāni asithilāni katvā uccāretabbaṃ akkharaṃ vaggesu dutiyacatutthanti evamādi dhanitaṃ. Dvimattakālaṃ dīghaṃ. Ekamattakālaṃ rassaṃ tadeva lahukaṃ. Lahukameva saṃyogaparaṃ, dīghañca garukaṃ. Ṭhānakaraṇāni niggahetvā uccāretabbaṃ niggahitaṃ. Parena sambandhaṃ katvā uccāretabbaṃ sambandhaṃ. Tathā nasambandhaṃ vavatthitaṃ. Ṭhānakaraṇāni nissaṭṭhāni katvā uccāretabbaṃ vimuttaṃ. Dasadhāti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa sabbākārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthaṃ byañjanato byañjanāni cāti.

Amakkhetvāti amilecchetvā, avināsetvā, ahāpetvāti vā attho. Bhagavā yamatthaṃ ñāpetuṃ ekaṃ gāthaṃ, ekaṃ vākyaṃ vā deseti, tamatthaṃ tāya desanāya parimaṇḍalapadabyañjanāya eva desetīti āha ‘‘paripuṇṇabyañjanameva katvā dhammaṃ desetī’’ti. Idha kevalasaddo anavasesavācako, na avomissakādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ, taṃ pana kenaci ūnaṃ, adhikaṃ vā na hotīti ‘‘anūnādhikavacana’’nti vuttaṃ. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso paripuṇṇameva, tenāha ‘‘ekadesanāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokāmisaṃ cīvarādayo paccayā tattha agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitūpasaṃhārena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārāvaṭṭhitena cittena, kāruṇādhippāyenāti attho.

‘‘Ito paṭṭhāya dassāmeva, evañca dassāmī’’ti samādātabbaṭṭhena vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ brahmānaṃ vā cariyanti brahmacariyaṃ dānaṃ. Macchariyalobhādiniggaṇhanena suciṇṇassa. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti evaṃ mahatā balena ca vīriyena ca samannāgamo. Puññanti puññaphalaṃ. Veyyāvaccaṃ brahmacariyaṃ seṭṭhā cariyāti katvā. Esa nayo sesepi.

Tasmāti yasmā sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ idha ‘‘brahmacariya’’nti adhippetaṃ tasmā. ‘‘Brahmacariya’’nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ deseti…pe… pakāsetīti evamettha attho daṭṭhabbo’’ti āha.



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毘兰若犍度注
或因一切都带有鼻音性故一切有鼻音文,如波斯等外国语。所有这些依文的一部分而转起故为不完全文,作"无文"。
发音位置和发音方式松弛而发音的字母是五组中第一和第三等为松音。它们不松弛而发音的字母是组中第二和第四等为紧音。两个音素的时间为长音。一个音素的时间为短音,它即是轻音。轻音即是后有连音,长音即是重音。以发音位置和发音方式收束而发音为鼻音。与后连接而发音为连音。如是不连接为分立。以发音位置和发音方式放松而发音为舒音。"十种"如是依松弛等,因为文的理解而发生字母的心遍分别。因为一切字母都是心所生,如所欲义而显示故为文。
"不涂污"即不使混乱、不毁坏、不减少为义。世尊为使知某义而说一偈或一句时,以彼教导以圆满语文而教导,故说"作完全文而说法"。此中"单独"字表示无余,不表示无混杂等,故说"整体之语"。"圆满"即一切圆满,它不多不少,故说"不多不少之语"。其中应知依所教义的成就为无欠,而与之相反的不能成就为无过。"完全"即具一切分。"圆满"即完全圆满,故说"无有一教不圆满"。教导不清净因为被贪染污。"不期待世利"即于衣等资具心不执著。"遍满利益"即引导利益。"心柔软"是以修慈为作具。"住于救拔性"即以从一切烦恼及轮回苦拔出的状态而住的心,意即悲愍意乐。
"最胜行"为依"从今起我必定会给,如是我会给"而应受持义。"梵行"为施舍,依智者所知为最胜义故为梵或梵天的行。由抑制悭贪等而善修。"神通"即天神通。"光辉"即光明或威力。"有力气力"即如是具足大力和气力。"福"即福报。"服务"为梵行,依最胜行为义。其余也是此理。
"所以"即因为此中"梵行"所欲是摄三学的完整教法,所以。显示与"梵行"此词同格的一切词的义而说"应如是见此中义:'他说法...显示'"。

191.Vuttappakārasampadanti yathāvuttaṃ ādikalyāṇatādiguṇasampadaṃ, dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti āha ‘‘nihatamānattā’’ti. Ussannattāti bahulabhāvato. Bhogārogyādivatthukā madā suppaheyyā honti nimittassa anavatthānato, na tathā kulavijjāmadā, tasmā khattiyabrāhmaṇakulānaṃ pabbajitānampi jātivijjā nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena hi…pe… mānaṃ karontī’’ti. Vijātitāyāti nihīnajātitāya. Patiṭṭhātuṃ na sakkontīti suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkonti. Sīlavasena hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma, yebhuyyena ca upanissayasampannā sujātā eva honti, na dujjātā.

Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbaso parisuddhaṃ. Saddhaṃ paṭilabhatīti pothujjanikasaddhāvasena saddahati. Viññūjātikānañhi dhammasampattiggahaṇapubbikā saddhā siddhi dhammappamāṇadhammappasannabhāvato. ‘‘Sammāsambuddho vata so bhagavā, yo evaṃ svākkhātadhammo’’ti saddhaṃ paṭilabhati. Jāyampatikāti gharaṇīpatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutte gharasāmikagharasāminīvasena dvinnaṃyeva gahaṇaṃ viññāyati. Yassa pana purisassa anekā pajāpatiyo, tattha kiṃ vattabbaṃ, ekāyāpi saṃvāso sambādhoti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā sakiñcanaṭṭhena, khettavatthu ādinā sapalibodhaṭṭhena rāgarajādīnaṃ āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi vaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti assajjanaṭṭhena appaṭibaddhabhāvena. Evaṃ akusalakusalappavattīnaṃ ṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā samāsato atthavaṇṇanā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā. Kilesamalena amalīnanti taṇhāsaṃkilesādinā asaṃkiliṭṭhaṃ katvā. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitanti āha ‘‘dhotasaṅkhasappaṭibhāga’’nti. ‘‘Ajjhāvasatā’’ti padappayogena ‘‘agāra’’nti bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Kasāyena rattāni vatthāni kāsāyānīti āha ‘‘kasāyarasapītatāyā’’ti. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.

192.Bhogakkhandhoti bhogasamudāyo. Ābandhanaṭṭhenāti ‘‘putto nattā’’tiādinā pemavasena saparicchedaṃ bandhanaṭṭhena. ‘‘Amhākamete’’ti ñāyantīti ñātī. Pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭo.



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191. "具足所说诸相"即如前所说初善等功德具足,只有远离慢心的人在教法中正修才可能,非慢性者不能,故说"因降伏慢"。"增盛"即多性。依财富健康等事物的慢容易断,因缘不安住故,种姓学问慢不如是,所以刹帝利婆罗门种姓出家者也因依种姓知识而难断慢言,故说"因为多数...生起慢"。"恶种"即低劣种姓。"不能住立"即不能善清净而守护戒。因为依戒而住立于教法中,或住立即依真实证悟而住立于出世住立。因为那才是无比喻的住立于教法中,而且多数具足资粮者是善生者,非恶生者。
"清净"即由显示完全断除贪等而无染污故完全清净。"获得信"即依凡夫信而信。因为智者类的信成就是以摄受法具足为先,因为以法为量而净信法。"获得信:'彼世尊确是正等觉者,法如是善说'"。"夫妻"即主妇和丈夫。虽说"夫妻"即了知依家主和家主妇而取二者。但某男子有多妻时,对此何说,为显示即使与一人同居也是局促,故说"二"。因贪等而有所系着义,因田地等而有碍着义,贪尘等的来路也即是生起处,所以二种解释同义,只是文不同。"无著着义"即无执着义,无系缚义。如是显示居家出家为不善善转起的处所而局促空旷后,现在为以唯善转起的非处处所而显示彼等,故说"又"等。
"略说"即不作分别词义而略说义释。"一日"即仅一日。"作无缺"即因不犯恶作许而作无缺。"无垢染"即作不被贪染污等染污。"如贝洗"即依清净义无垢性如贝壳洗净,故说"如洗贝相似"。因用"住"词故"家"为处格受格词,故说"家中"。"袈裟"即以染料染的衣,故说"以染料所染"。"披着"即下着和上着。"家住"为家以后词略而增益家利。
192. "财蕴"即财聚。"系缚义"即依"儿子孙子"等爱的力量而有限定的系缚义。因"这些是我们的"而知故为亲属。依祖父父子等而转义为眷属。;

193.Pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro, tathābhūto ca yasmā tena saṃvarena upeto nāma hoti , tasmā vuttaṃ ‘‘pātimokkhasaṃvarena samannāgato’’ti. ‘‘Ācāragocarasampanno’’tiādi tasseva pātimokkhasaṃvarasamannāgamassa paccayadassanaṃ. Appamattakesūti asañcicca āpannaanukhuddakesu ceva sahasā uppannaakusalacittuppādesu ca. Bhayadassāvīti bhayadassanasīlo. Sammā ādiyitvāti sakkaccaṃ yāvajīvaṃ avītikkamavasena ādiyitvā. Taṃ taṃ sikkhāpadanti taṃ taṃ sikkhākoṭṭhāsaṃ. Etthāti etasmiṃ ‘‘pātimokkhasaṃvarasaṃvuto’’ti pāṭhe. Saṅkhepoti saṅkhepavaṇṇanā. Vitthāro visuddhimagge (visuddhi. 1.14) vutto, tasmā so tattha, taṃsaṃvaṇṇanāya (visuddhi. ṭī. 1.14) ca vuttanayena veditabbo.

Ācāragocaraggahaṇenevāti ‘‘ācāragocarasampanno’’ti vacaneneva. Tenāha ‘‘kusale kāyakammavacīkamme gahitepī’’ti. Adhikavacanaṃ aññamatthaṃ bodhetīti katvā tassa ājīvapārisuddhisīlassa uppattidvāradassanatthaṃ…pe… kusalenāti vuttaṃ, sabbaso anesanappahānena anavajjenāti attho. Yasmā ‘‘katame ca thapati kusalā sīlā kusalaṃ kāyakammaṃ kusalaṃ vacīkamma’’nti (ma. ni. 2.265) sīlassa kusalakāyavacībhāvaṃ dassetvā ‘‘ājīvaparisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 2.265) evaṃ pavattāya muṇḍikasuttadesanāya ‘‘kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo’’ti ayaṃ desanā ekasaṅgahā aññadatthu saṃsandati sametīti dassento āha ‘‘muṇḍikasuttavasena vā evaṃ vutta’’nti. Sīlasmiṃ vadāmīti ‘‘sīla’’nti vadāmi, ‘‘sīlasmiṃ antogadhaṃ pariyāpanna’’nti vadāmīti vā attho. Pariyādānatthanti pariggahatthaṃ.

Tividhena sīlenāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlanti evaṃ tividhena sīlena. Manacchaṭṭhesu indriyesu, na kāyapañcamesu. Yathālābhayathābalayathāsāruppappakāravasena tividhena santosena.

Cūḷamajjhimamahāsīlavaṇṇanā

194-211. ‘‘Sīlasmi’’nti idaṃ niddhāraṇe bhummanti āha ‘‘ekaṃ sīlaṃ hotīti attho’’ti. Ayameva atthoti paccattavacanattho eva. Brahmajāleti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.7).

212. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni. Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho. Bhaveyyāti uppajjeyya. Yathāvidhānavihitenāti yathāvidhānasampāditena. Avippaṭisārādinimittaṃ uppannacetasikasukhasamuṭṭhānehi paṇītarūpehi phuṭṭhasarīrassa uḷāraṃ kāyikaṃ sukhaṃ bhavatīti āha ‘‘avippaṭisāra…pe… paṭisaṃvedetī’’ti.

Indriyasaṃvarakathāvaṇṇanā



我来帮您翻译这段巴利文：
193. "以波罗提木叉律仪防护"即以波罗提木叉律仪关闭身语门,如是已成就者因为具足彼律仪,故说"具足波罗提木叉律仪"。"具足行处"等是显示彼波罗提木叉律仪具足的因。"于微小"即于无意间所犯的微小[罪]和突然生起的不善心。"见怖畏"即有见怖畏的习性。"正受持"即恭敬地依终身不违犯而受持。"彼彼学处"即彼彼学分。"此中"即于此"以波罗提木叉律仪防护"的文。"略说"即略释。详说于清净道论中说,所以应依彼处及彼注释中所说的方法了知。
"以取行处"即以"具足行处"的说法。故说"虽已取善身业语业"。作为更多说而令知另一义,为显示彼活命遍净戒的生起门故说"...善",意即以完全断除邪求而无过。因为"居士,何为善戒?善身业、善语业"而显示戒的善身语性后,"居士,我说活命遍净也是戒"如是已起的文荼经教导,"具足善的身业语业,活命清净"此教导一向相合一致,为显示此故说"或依文荼经如是说"。"在戒中说"即说为"戒",或意为说"摄入、包含在戒中"。"遍取义"即摄取义。
"以三种戒"即以小戒、中戒、大戒如是三种戒。在意为第六的诸根中,非在身为第五的[诸根]中。依如所得、如力、如适宜的行相而有三种知足。
小中大戒释
194-211. "于戒"此为处所格的限定,故说"意为一戒"。"只此义"即只是主格义。"梵网"即在梵网论注中。
212. 自责、他责、罚、怖等是由不防护而起。"由戒不防护"即由戒的不防护,意即由无戒防护。"会有"即会生起。"如法所作"即如法成就。因无追悔等为缘而生起的心乐所生的殊胜色触及身而有殊胜身乐,故说"...无追悔等感受"。
根防护论释

213. Viseso kammatthāpekkhatāya sāmaññassa na tehi paricattoti āha ‘‘cakkhu-saddo katthaci buddhacakkhumhi vattatī’’ti. Vijjamānameva hi abhidheyye visesatthaṃ visesantaranivattanavasena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānaṃyeva cakkhudassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena samantacakkhu, sabbaññutaññāṇaṃ. Ariyamaggattayapaññāti heṭṭhime ariyamaggattaye paññā. Idhāti ‘‘cakkhunā rūpa’’nti imasmiṃ pāṭhe. Ayaṃ cakkhu-saddo pasāda…pe… vattati nissayavohāre nissitassa vattabbato yathā. ‘‘Mañcā ukkuṭṭhiṃ karontī’’ti. Asammissanti kilesadukkhena avomissaṃ. Tenāha ‘‘parisuddha’’nti . Sati hi suvisuddhe indriyasaṃvare, padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato evaṃ hotīti āha ‘‘adhicittasukhaṃ paṭisaṃvedetī’’ti.

Satisampajaññakathāvaṇṇanā


这是巴利文的直译：
213. 依对业处方法的差异，共相不为他们所舍弃，因此说"眼这个词在某些地方表示佛眼"。确实，差异语仅通过排除其他差异来阐明在所指对象中存在的差异义，而非不存在的差异。在其余词中也是同样的道理。佛眼是唯有诸佛不共于其他人的眼见，即随眠倾向智和诸根高下智。遍眼是以遍一切方面、完全见的意义，即一切智智。三圣道慧是指较低三种圣道的智慧。此处指在"以眼见色"这一经文中。这个眼字如"床座发出欢呼"一样，用于依托的表述，因为要表述所依托的事物。不混杂指不与烦恼和苦混合。因此说"清净"。因为当根律仪极为清净时，由于作为主要的恶法已断除，增上心的修习就已掌握，所以说"体验增上心之乐"。
念正知释注

214. Samantato, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ. Tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi. Abhikkamanaṃ abhikkantanti āha ‘‘abhikkantaṃ vuccati gamana’’nti. Tathā paṭikkamanaṃ paṭikkantanti āha ‘‘paṭikkantaṃ nivattana’’nti. Nivattananti ca nivattimattaṃ. Nivattitvā pana gamanaṃ gamanameva. Abhiharantoti gamanavasena kāyaṃ upanento. Ṭhānanisajjāsayanesu yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo, pacchato apaharaṇaṃ paṭikkamoti dassento ‘‘ṭhānepī’’tiādimāha. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Paccāsaṃsarantoti paṭiāsappanto. ‘‘Eseva nayo’’ti iminā nipannasseva abhimukhasaṃsappanapaṭiāsappanāni nidasseti.

Sammā pajānanaṃ sampajānaṃ, tena attanā kātabbakiccassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. Sampajānasaddassa sampajaññapariyāyatā pubbe vuttā eva. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva. Sampajaññassa vā kāro etassa atthīti sampajānakārī. Dhammato vaḍḍhisaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādi. Sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano hitassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggahetvāti tūletvā tīretvā paṭisaṅkhāyāti, attho. Saṅghadassaneneva uposathapavāraṇādiatthaṃ gamanaṃ saṅgahitaṃ. Asubhadassanādīti ādi-saddena kasiṇaparikammādīnaṃ saṅgaho daṭṭhabbo . Saṅkhepato vuttamatthaṃ vivarituṃ ‘‘cetiyaṃ vā bodhiṃ vā disvāpi hī’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso eso. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Kecīti abhayagirivāsino.

Tasmiṃ panāti sātthakasampajaññavasena pariggahitaatthe. ‘‘Atthoti dhammato vaḍḍhī’’ti yaṃ sātthakanti adhippetaṃ, taṃ sappāyaṃ evāti siyā kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatā paṭimāyo viya, yantapayogena vā vicittakammā paṭimāyo viya. Asamapekkhanaṃ gehassita aññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ. ‘‘Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 

214. 遍知或殊胜特别地了知为正知，正知的状态为正知性，即如是运转的智。对此的分别称为正知分别，于此正知分别中。前进称为向前，因此说"向前是指行走"。同样，后退称为向后，因此说"向后是指返回"。返回仅指转回而已。而转回后的行走仍然是行走。前进是指以行走方式带动身体前行。为显示在站立、坐卧等姿势中，与行走相反的身体前移为前进，后移为后退，所以说"在站立等"。座位是指板凳等座具。朝向前部分是指朝向支柱等前部分。爬行是指向前蠕动。回爬是指向后蠕动。"同样的道理"是指卧着时的向前爬行和向后爬行。
正确了知为正知，以此作为自己应做之事的习性者为正知行者，因此说"以正知而行一切事"。正知一词与正知性是同义词，前面已经说过。确实生起正知，即在前进等动作中必定生起不迷惑。或者说具有正知的造作者为正知行者。有益是指与法增长之义相应的前进等动作。对有益的了知是有益正知。对适宜即自利的了知是适宜正知。在乞食行处的前进等动作中，以及其他场合中不离业处所称的行处之正知为行处正知。在前进等动作中的不迷惑即是不迷正知。思择是指衡量、判断、思考的意思。以见僧团而包括参加布萨、自恣等目的的行走。不净观等中的"等"字应当理解为包括遍处修习等。为了解释简略所说的义理，所以说"见到塔庙或菩提树等"。证得阿罗汉果是就最高成就而说。因为比丘生起止观也是增长。有些人是指无畏山住者。
对此即依有益正知所思择的义理。"义利即法增长"，为了避免有人疑虑"有益即是适宜"，因此开始说"且说见塔庙等"。如绘画形像是指如同绘制的图像，或如同机关运作的精美工艺像。不正观察是指依止于居家的无知舍心而对所缘作非如理把握。关于这点所说："以眼见色而生起凡愚迷痴凡夫的舍心"等。

3.308). Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo.

Pabbajitadivasatopaṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti. Evanti ‘‘sace panā’’tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikaṃ vuccamānaṃ.

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ ‘‘kammaṭṭhāna’’nti vuccatīti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā .

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre dve tīṇi uṇhāsanāni. Tenāha ‘‘usumaṃ gāhāpento’’ti. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva kammaṭṭhānaṃ avijahanto eva, tena ‘‘pattopi acetano’’tiādinā (dī. ni. aṭṭha. 1.214) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāya vasena vuttaṃ. Tathā hi aṭṭhakathāyaṃ ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti vuttā. Buddhaguṇānussaraṇavaseneva bodhiyaṃ paṇipātakaraṇanti āha ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti. Gāmasamīpeti gāmassa upacāraṭṭhāne. Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena janasaṅgahatthaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kathetabbā evā’’ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanto tadanuguṇaṃyeva dhammakathaṃ kathetvā. Anumodanaṃ vatvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti ānetvā sambandhitabbaṃ.

Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādi vibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Bhayeti paracakkādibhaye.

‘‘Kammajatejo’’ti gahaṇiṃ sandhāyāha. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa avicchedadassanametaṃ, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipātiyā anavicchedo, evametassapīti.

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavattāni bhinditvā. ‘‘Kāmesu avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 

让我为您直译这段巴利文：
因象等践踏而有生命危险。因见异性色等而有梵行危险。
从出家之日起，随顺比丘们的言论是惯常的，而不随顺的言论即是第二种，因此说"两种言论即是未曾说过的"。如是指涉及"若是"等一切所说的方式，而不是指将要说的"男子对女人不净"等。
因为是修习运作的处所，修习的所缘称为"业处"，因此说"称为业处的行处"。修习是指以成就把握善巧的方式而修习，使把握相生起。
带动是指运作业处，意思是直到返回托钵为止都在修习。不带回是指从受用食物直到前往昼住处都不带回业处。身体整理是指洗脸等身体照料。二三结跏趺指二三次坐禅时的二三暖座。因此说"使之获得暖气"。以业处为首即是以业处为面向而不舍离业处，由此显示如将要说的"钵也是无心的"等业处，或不舍离如正在受持的业处。如是即是三次。因为舍利塔庙较受用塔庙更重要，所以以前时动词的方式说"礼拜塔庙"。因此在注释中说"应当移除妨碍塔庙的菩提树枝"。因为对菩提树的礼敬是以随念佛功德的方式进行，所以说"如在佛世尊面前一般表示敬意"。村庄附近是指村庄的邻近处。摄受人众是指"若我不说谁将为他们说法"而以法摄受人众。因此是指因为注释师们说"法语确实应当宣说"，又因为没有脱离业处的法语，所以。以业处为首即是不舍离自己所受持的业处而说与之相应的法语。说随喜也应当连结"以业处为首"。
仅以所遇的范围即是不作"熟识、不熟识"等区分，仅以遇到的界限，即仅以相会而已的意思。怖畏是指他国军等怖畏。
"业生火"是指消化力。业处不能上路是因为饥饿疲劳身体疲倦而无法定心。其余处是指未取粥食的地方。连续不断是形容业处现起不间断，如同箭羽相连而行的箭矢不间断一样。
放弃责任是指在修习努力上。由于不圆满实践义务而破坏一切义务。"于诸欲未离贪，于身未离贪，于色未离贪，食用充满腹部后便住于追求卧乐、倚乐、睡眠乐，为求生某天众而修梵行"。

1.186) evaṃ vuttapañcavidhacetokhilavinibandhacitto. Caritvāti pavattitvā.

Gatapaccāgatikavattavasenāti bhāvanāsahitaṃyeva bhikkhāya gatapaccāgataṃ gamanapaccāgamanaṃ etassa atthīti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhaṃ icchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ tannimittakañca sukhanti. Atha vā viññūnaṃ nibbisesattā, attabhāvapariyāpannattā ca attā nāma dhammo, taṃ kāmenti icchantīti attakāmā.

Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ettakaṃ ṭhānaṃ āgatāti jānantāti adhippāyo. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti. Maddantāti dhaññakaraṇaṭṭhāne sālisīsāni maddantā.

Mahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena chavassāni kataṃ dukkaracariyamevāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjāti. ‘‘Ṭhānacaṅkamamevā’’ti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanādikālesu avassaṃ kattabbanisajjāya paṭikkhepavasena.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuccati ‘‘pāsādikena abhikkantenā’’ti, taṃ dassetuṃ ‘‘tattha cā’’tiādi vuttaṃ. ‘‘Āhāre paṭikkūlasaññaṃ upaṭṭhapetvā’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. ‘‘Neva davāyā’’tiādi paṭikkhepadassanaṃ.

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Evaṃ sabbattha ito paresupi. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjāpuññañāṇasambharaṇaṃ. Sāvakabodhiyā aggasāvakānaṃ asaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 

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如是说具有五种心荒蕪结缚之心。行走是指运转。
依往返规则是指具有与修习相应的前往返回乞食之往返行走者的规则，依此规则。爱护自己是指希求自己的利益安乐，即具有法欲的意思。因为法即是利益和由此而来的安乐。或者说因为对智者无差别，又因为包含在自体之中，法称为自我，希求渴望此法者即是爱护自己。
优萨巴是二十杖的长度。以那标记即以那石头标记，意思是知道已来到这么远的地方。同样的方法即如站立时所说的"这位比丘"等，在坐时也是同样的方法。为了避免后来者无食之虞而增长如理作意。踩踏是指在制谷场上踩踏稻穗。
我将供养大精进即我将随己所能供养世间依怙为我们而行六年苦行。因为实践供养才是对导师的供养，而非物质供养。"唯有站立经行"是就应决意的威仪而说，不是排除用餐等时必须的坐姿。
进入街道时不应左右观望，应首先观察街道，因此说"观察街道"。为了说明所谓"庄严地前行"，所以说"于此等"。关于"对食物建立厌逆想"等所应说的，将在后面出现。具足八支是指依"唯为此身住立"等所说的八种支分而具足。"非为嬉戏"等是显示否定。
证悟独觉菩提，若具足因缘，应如是连贯。如是在此后一切处都是如此。其中独觉菩提的因缘具足是二阿僧祗劫又十万劫积集相应的福德智慧。声闻菩提中上首声闻是一阿僧祗劫又十万劫，大声闻（注释书）。

2.1288) satasahassameva tajjāpuññañāṇasambharaṇaṃ. Itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti ca samaññāto. So hi āyasmā ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī’ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena. Yato tvaṃ, bāhiya, na tena, tato tvaṃ, bāhiya, na tattha. Yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti (udā. 10) ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnaṃ mahāpaññatādidīpanāni suttapadāni vitthārato veditabbāni.

Tanti asammuyhanaṃ evanti idāni vuccamānamākāreneva veditabbaṃ. ‘‘Attā abhikkamatī’’ti iminā andhaputhujjanassa diṭṭhigāhavasena abhikkame sammuyhanaṃ dasseti, ‘‘ahaṃ abhikkamāmī’’ti pana iminā mānagāhavasena. Tadubhayaṃ pana taṇhāya vinā na hotīti taṇhagāhavasenapi sammuyhanaṃ dassitameva hoti. ‘‘Tathā asammuyhanto’’ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti. Uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘ekekapāduddharaṇe…pe… balavatiyoti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti. Tejodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘tathā atiharaṇavītiharaṇesū’’ti āha. Satipi anugamakaanugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ,. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ. Ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ, khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti. Vossajjane pathavīdhātuyā tassā anugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo, patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirujjhanesū’’ti.


我将供奉大精进即是我将尽己所能供奉世间导师为我们所作六年苦行。因为实践供奉才是对师尊的供奉,而非物质供奉。"仅站立经行"是依所决意的威仪而说,并非排除用餐等时必须作的坐姿。
下到街道后不东张西望,应先观察街道,因此说"观察街道"。为了显示所说"以优雅的前行",所以说"在那里"等。关于"使食厌逆想现起"等所应说的,后面将会出现。具足八支是指依"仅为此身住立"等所说的八种要素而作。"非为嬉戏"等是显示否定。
证悟辟支菩提,若具足亲近力则相连。如是遍一切以下诸处也是如此。其中辟支菩提的亲近力圆满是两个无数劫又十万劫积集相应的福德智慧。声闻菩提中,上首声闻是一个无数劫又十万劫,大声闻则是


Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddaraṇādīsu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā arūpadhammā ca. Atiharaṇaṃna pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. ‘‘Pabbaṃ pabba’’tiādi uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo, gamanassādīnaṃ, devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca bandhakhuradhārā samāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ. Uppannā hi ekantato bhijjantīti. ‘‘Saddhiṃ rūpenā’’ti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammānaṃ vasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādivacanehi virodho siyā, tathā ‘‘nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 

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于此指在那前进中，或在所说的举足等诸分中。举起时指举起的刹那。色无色法指以举起行相运转的色法，及其等起的无色法。不到达前移，因为仅住一刹那。即于彼彼处指在哪里生起，就在哪里灭去。因为诸法没有转移到另一处。应知"节节"等是就举足等分位依相同相续的方式而说。因为色法等的运转刹那极其短促，比行走等和天子头脚上下相对奔跑时系着的剃刀相遇还要快。如芝麻在炒时以爆裂声显示破坏，如是以有为法的生起来显示，所以说"噼啪作响"。因为已生者必定破坏。"与色俱"是就随着每个心的灭而灭去的色法而说，即在其后第十七心的生起刹那所生起者。否则，如果色无色法是同一刹那，就会与"色重变异、迟灭"等说法相违，也会与"诸比丘，我不见有任何一法如此轻快变化，即是此心"（增支部）。

1.48) evaṃ ādipāḷiyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho. Rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahuviññāṇavisayasaṅgatimattappaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtappaccayatāya rūpadhammānaṃ dandhaparivattitā. Nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva. Tasmā vuttanayenevettha attho veditabbo.

Aññaṃuppajjate cittaṃ, aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayabhāveneva nirujjhatīti tathāladdhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti? Noti āha ‘‘avīci manuppabandho’’ti, yathā vīci antaro na labbhati, ‘‘tadeveta’’nti avisesavidū maññanti, evaṃ anu anu pabandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘purato pekkhana’’nti. Yasmā yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati vā tadabhimukhaṃ pekkhanaṃ ālokitaṃ, tasmā tadanugatavidisālokanaṃ vilokitanti āha ‘‘vilokitaṃ nāma anudisāpekkhana’’nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayassa parivajjanādīsu apalokitassa siyā sambhavoti āha ‘‘iminā vā mukhena sabbānipi tāni gahitānevā’’ti.

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. So hi āyasmā vipassanākāle ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando’’ti (a. ni. 

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如是初段经文等。因为心和心所法具有所缘性质，生起时即依其力量显示作为其所缘缘的义理，所以它们在完成该性质之后立即灭去。而色法是无所缘需要被显示的，如是它们需要被显示的性质要经十六心才完成，因此它们被认为具有该刹那的寿命。因三蕴仅依轻快识境接触为缘，识仅依境界接触，故轻快变异；因依迟钝大种为缘，故色法迟钝变异。如实知诸界差别唯是如来，由此说唯色法是前生缘，后生缘也是如此，所以色无色法不可能同一刹那。因此应依所说方法理解此义。
"其他心生起，其他心灭去"即先前生起的心是一个，它灭去时以作为另一个心的无间缘等方式而灭去，如是得缘的另一心生起。若如此，它们之间应有间隔吗？不，所以说"无间相续"，如同波浪无间隔，不知差别者认为"这就是那个"，如是心相续和色相续如河流中的水流一般连续流转。
面向观看是阿路基堂，所以说"向前看"。因为朝着某方向走、站或坐时向那个方向看是阿路基堂，所以随顺该方向观看两旁是维路基堂，因此说"维路基堂即是观看两旁"。在打扫边界等时向下看，在举目远望等时向上看，在避开后来的危险等时回顾，这些都有可能发生，所以说"以此方式包含了一切那些"。
身证者即是以身体证得，意思是亲身实践者。那位尊者在修观时生起精进:"我因诸根门不防护而在教法中遭遇不喜等过失，我要善加调伏它"，具足强大惭愧，由于在此有修习，所以在诸根律仪上达到最高完满，因此导师说:"诸比丘，在我的诸比丘弟子中，诸根门善防护者，即是难陀"（增支部）。<.Assistant>

1.235) etadagge ṭhapesi.

Sātthakatā ca sappāyatā ca veditabbā ālokitavilokitassāti ānetvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva gocarasampajaññabhāvatoti vuttamevatthaṃ hetubhāvena paccāmasati. Attanokammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānā añño upāyo na gavesitabboti adhippāyo. Ālokitādisamaññāpi yasmā dhammamattasseva pavattiviseso, tasmā tassa yāthāvato pajānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā calanākārappavattivasena. Adho sīdatīti adho gacchati. Uddhaṃ laṅghetīti laṅghaṃ viya upari gacchati.

Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ hutvāti attho. ‘‘Paṭhamajavanepi…pe… na hotī’’ti idaṃ pañcadvāravīthiyaṃ ‘‘itthī puriso’’ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjana voṭṭhabbapanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobhamattaṃ, aniṭṭhe ca paṭighamattaṃ uppajjati, manodvāre pana ‘‘itthī puriso’’ti rajjanādi hoti. Tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā. Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena, ittarabhāvavasena ca vuttā. ‘‘Heṭṭhupariyavasena bhijjitvā patitesū’’ti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

Tanti javanaṃ, tassa ayuttanti sambandho. Āgantuko abbhāgato.

Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

Etaṃ asammohasampajaññaṃ. Samavāyeti sāmaggiyaṃ . Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto ko eko āloketi, ko viloketi.

‘‘Upanissayapaccayo’’ti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato.

Kāle samañchituṃ yuttakāle samañchantassa. Tathā pasārentassāti etthāpi. Maṇisappo nāma ekā sappajātīti vadanti. Laḷananti kampanaṃ, līḷākaraṇaṃ vā.

Uṇhapakatiko pariḷāhabahulakāyo. Sīlavidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. ‘‘Cīvarampi acetana’’ntiādinā cīvarassa viya kāyopi acetanoti kāyassa attasuññatāvibhāvanena ‘‘abbhantare’’tiādinā vuttamevatthaṃ paridīpento itarītarasantosassa kāraṇaṃ dasseti, tenāha ‘‘tasmā’’tiādi.

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā āhato tathā.

Aṭṭhavidhopiatthoti aṭṭhavidhopi payojanaviseso mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni. 2.341; 8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayena vutto daṭṭhabbo. Imasmiṃ pakkhe ‘‘neva davāyātiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni. 

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在其中被安立第一。
当知观看前后的有益性和适宜性，此为连系。因此指的是不离开业处即是正知行处，重述已说的义理作为原因。应当只依自己的业处来作观看前后，不应寻求蕴等业处之外的其他方法，此为意趣。由于观看等的名言仅是法的运转差别，因此为了显示如实了知它是不痴正知，所以说"在内"等。依心的作用和风界的扩散即依唯作心等起的风界的动摇行相运转。向下沉即向下走。向上跳即如跳跃般向上走。
成就肢分作用即成为完成主要肢分作用，此为意思。"在初速行等也不"这是就五门心路中没有"这是女人、男人"等贪着等而说。因为在那里，由于作意和确定的不如理作意和确定，对可意的女色等生起仅是贪，对不可意的生起仅是瞋，但在意门中生起"这是女人、男人"等贪着。它以五门速行为根本，或如前所说的一切有分等。如是依意门速行的根本方式而说遍知根本。来客性和暂时性则是就五门速行的新生性和短暂性而说。"上下破碎掉落"说的是上下相续的破坏达到。
它指速行，它的不适当为相连。来客是外来者。
有生灭限定的时间长短者为暂时。
这是不痴正知。和合即和谐。在那里即在依五蕴方式显现的观看前后中，离开它们谁是一个观看者，谁是一个顾盼者。
"亲依止缘"这是依经教方式随说而说。俱生缘只是举例，因为还有相互、相应、有、不离去等缘。
在适当时候屈曲者的屈曲。同样在伸展者也是如此。据说摩尼蛇是一种蛇的种类。摇摆即震动或玩耍。
热性者是多热恼的身体。由于破坏戒律而带来危害，所以依邪命生起是不适宜的。以"衣服也是无心"等说明如衣服一样身体也是无心，以显示身体空无我性来阐明"在内"等所说的义理，显示种种知足的原因，所以说"因此"等。
打了四五结的即打了四五个结，或者被四五个结打击而如此。
八种义即八种目的差别，应依大私婆长老所说的"为了此身住立"等方式来理解。在这一分中以"非为嬉戏"等。

8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayenā’’ti pana paṭikkhepaṅgadassanamukhena desanāya āgatattā vuttanti daṭṭhabbaṃ.

Pathavisandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātuyāva āsaye avaṭṭhānanti āha ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vīmissaṃ karonto harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati, parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Allattañca anupāletīti yathā vāyodhātu ādīhi aññehi visosanaṃ na hoti, tathā allattañca anupāleti. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi antopaviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavesanādīnaṃ maggo hoti. Ābhujatīti pariyesanavasena, ajjhoharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca āvajjeti, vijānātīti attho. Taṃtaṃvijānanassa paccayabhūtoyeva hi payogo ‘‘sammāpayogo’’ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipatti manvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammaphalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidhānanti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo. Tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārasa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca nissandanato. Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. ṭī. 

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应理解因为说法是通过显示否定支分的方式而来，所以说"依非为嬉戏等方式"。
如持水地下的风持水一样，所食用的食物依风界住于处所，所以说"唯依风界而住"。向前运即运送至口。转运即使之在胃中混合而运送。或者向前运是越过口门而运送。转运是使已入胃者向两边运送，转动即使之反复活动。在此，食物的保持、转动、粉碎、干燥是风界与地界一起作用，不是单独的，所以它们也说是地界的作用。保持湿性即如同不被风界等其他使干燥，如是保持湿性。火界即所谓的消化火。它使进入内部的食物消化。成为道路即成为食物进入等的通道。察知即由于寻求，以及由于觉察吞食、消化未消化等而作意，意思是了知。因为成为种种了知的缘的努力称为"正确努力"。因为由于某种努力而成就寻求等，由于与那个了知不相离，所以也称为成就那个境界的了知。或者随顺正确实践而察知、作意。因为一切识的作用都是以作意为先，所以如此说。
从行走即为了乞食而往聚落。从寻求即在聚落中为乞食而游行。从受用即从食物的受用。从处所即从胆汁等处所。虽然同时运行，但由于业果决定而依界限互不混杂而住、止、运转为处所，即在生胃上面住立的胆汁等。因为这个声音表示界限。储藏即所食的食物堆积而住立之处为储藏，即生胃。从那储藏。从未消化即从未被称为消化火的业生火消化。从已消化即从所食食物已消化。从果即从完成。从流出即从此处彼处流出。从遍涂即从一切处涂抹。这是此中的概要，详细则在清净道论注释。

1.294) gahetabbo.

Sarīrato sedā muccantīti vegasaṃdhāraṇena uppannapariḷāhato sarīrato sedā muccanti. Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahite ayuttaṭṭhāne khettadevāyatanādike. Kuddhā hi amanussā, manussāpi vā jīvitakkhayaṃ pāpenti. Nissaṭṭhattā neva attano, kassaci anissajjitattā, jigucchanīyattā ca na parassa. Udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

Addhānairiyāpathā ciratarappavattikā dīghakālikā iriyāpathā. Majjhimā bhikkhācaraṇādivasena pavattā. Cuṇṇiyairiyāpathā vihāre, aññatthāpi ito cito ca parivattanādivasena pavattāti vadanti. ‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamaggahaṇena gamanenapi purato pacchato ca kāyassa abhiharaṇaṃ vuttanti idha gamanameva gahitanti keci.

Yasmā mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitāti taṃ sampajaññavipassanācāravasena veditabbaṃ. Tena vuttaṃ ‘‘tayidaṃ mahāsivattherena vuttaṃ asammohadhuraṃ mahāsatipaṭṭhānasutte adhippeta’’nti. Imasmiṃ pana sāmaññaphale sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanaparattā imissā desanāya. ‘‘Satisampayuttassevā’’ti idaṃ yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyā pīti dassanatthaṃ vuttaṃ, na satiyā sabbhāvamattadassanatthaṃ. Na hi kadāci satirahitā ñāṇappavatti atthi. ‘‘Etassa hi padassa ayaṃ vitthāro’’ti iminā satiyā ñāṇena samadhurataṃyeva vibhāveti. Etānipadānīti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādīni padāni. Vibhattānevāti visuṃ katvā vibhattāniyeva, imināpi sampajaññassa viya satiyāpettha padhānatameva vibhāveti.


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当止息汗水时，因为忍耐冲动而生起的热恼使身体流汗。其他疾病如耳痛、痈疽等。不适当的地方指被人非人占据的不适宜处所如田地、天祠等。因为愤怒的非人，或者人也会导致生命丧失。因为已舍弃所以不是自己的，因为未被任何人舍弃，又因为可厌，所以不是他人的。水瓶即竹管等水器。它指被丢弃的水。
长时威仪是较长时间维持的长期威仪。中等是依乞食等而起的。细碎威仪是说在寺院或其他地方依此处彼处转动等而起的。有些人说"已去即行走"，因为前面以前进后退的说法已说了向前向后运送身体，所以这里只取行走。
因为在大私婆长老论中，以在每一个威仪中生起的色无色法就在彼处灭去的方式来理解正知，所以应知这是依正知观行方式。因此说"这是大私婆长老所说的不痴分，在大念处经中所意趣的"。但在此沙门果经中得到一切四种正知，因为此说法是为了显示沙门果的殊胜。"只与念相应"是为了显示如正知在作用上是主要的，念也是如此而说，不只是为了显示念的存在。因为没有离开念而有智的运转。以"这是此句的详释"来显示念与智是同等的。这些句即"于前进后退正知而作"等句。已分别即已分别开来，以此也显示如正知一样念在这里也是主要的。


Majjhimabhāṇakā pana bhaṇanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto…pe… nisīdanto…pe… sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati, ettakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā ca caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ appatvā ettheva niruddhā, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otarati. Uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati, ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti . Evampi na sotte kammaṭṭhānaṃ avibhūtaṃ hoti, tasmā bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañco na jānāti ‘mayi kāyo sayito’ti, acetano kāyo acetane mañce sayito’’ti evaṃ pariggaṇhanto eva cittaṃ bhavaṅge otāreti. Pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sotte sampajānakārī nāma hoti. Kāyādīkiriyānibbattanena tammayattā, āvajjanakiriyā samuṭṭhitattā ca javanaṃ sabbampi vā chadvārappavattaṃ kiriyamayapavattaṃ nāma. Tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Api ca rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti. Vimuttāyatanasīsena dhammaṃ desentopi battiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitasappāyakathaṃ kathentopi bhāsite sampajānakārī nāma. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyaṃ jhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Evanti vuttappakārena, sattasupi ṭhānesu catudhāti attho.

Santosakathāvaṇṇanā



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中部诵者们则说 - 有一比丘行走时思考其他、寻思其他而行走，有一比丘不舍离业处而行走。同样，有一比丘站立时...坐时...躺卧时思考其他、寻思其他而躺卧，有一比丘不舍离业处而躺卧，但仅此还不明显，所以以经行来说明。因为有一位比丘从经行处下来后站在经行道的一端观察:"在东边经行道端生起的色无色法未到达西边经行道端就在此处灭去，在西边经行道端生起的也未到达东边经行道端就在此处灭去，在经行道中间生起的未到达两端就在此处灭去，在经行中生起的色无色法未到达站立就在此处灭去，在站立中生起的未到达坐下就在此处灭去，在坐着时生起的未到达躺下就在此处灭去"，如是观察观察而进入有分。起身时带着业处而起身，这位比丘称为在行走等时正知而作。
如此在睡眠中业处也不会模糊，因此比丘尽其所能经行、站立、坐下后躺下时如是观察:"身体是无心的，床是无心的，身体不知道'我躺在床上'，床不知道'身体躺在我上面'，无心的身体躺在无心的床上"，如是观察而使心进入有分。醒来时带着业处而醒来，这称为在睡眠中正知而作。因为成为那些身等行为，以及因为作意行为生起，速行或一切六门转起称为唯作转起。当此存在时称为清醒，观察此者称为在清醒中正知而作。而且将昼夜分为六分后保持清醒五分，也称为在清醒中正知而作。以解脱处为首说法，或者舍弃三十二种畜生论而说依十种论事的适宜之语，称为在言语中正知而作。在三十八种所缘中运转适意作意，或者入第二禅，称为在沉默中正知而作。因为第二禅由于远离语行而特别称为沉默。如是即依所说方式，在七处中皆为四种，此为意义。
知足说释

215. Yassa santosassa attani atthitāya bhikkhu ‘‘santuṭṭho’’ti vuccati, taṃ dassento ‘‘itarītarapaccayasantosena samannāgato’’ti āha. Cīvarādi yattha katthaci paccaye santussanena samaṅgībhūtoti attho. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītaṃ itaraṃ hīnato aññattā. Apekkhāsiddhā hi itaratāti. Iti yena dhammena hīnena vā paṇītena vā cīvarādipaccayena santussati, so tathā pavatto alobho itarītarapaccayasantoso, tena samannāgato. Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābhaṃ, tena santoso yathālābhasantoso.Balanti kāyabalaṃ. Sāruppanti pakatidubbalādīnaṃ anucchavikatā.

Yathāladdhato aññassa apatthanā nāma siyā appicchatāyapi pavattiākāroti tato vinivattitameva santosassa sarūpaṃ dassento ‘‘labhantopi na gaṇhātī’’ti āha. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena, na atricchatādivasena taṃ parivattetvā. Lahukacīvaraparibhogo na santosavirodhīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Mahagghaṃ cīvaraṃ bahūni vā cīvarāni labhitvāpi tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Evaṃ sesapaccayepi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ harītakaṃ. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāsantuṭṭhīsu bhikkhū niyojento paramasantuṭṭhova hoti paramena ukkaṃsagatena santosena samannāgatattā.

Kāyaṃ pariharanti posentīti kāyaparihārikā. Tathā kucchiparihārikā veditabbā. Kucchiparihārikatā ca ajjhoharaṇena sarīrassa ṭhitiyā upakārakatāvasena icchitāti bahiddhāva kāyassa upakārakatāvasena kāyaparihārikatā daṭṭhabbā.

Parikkhāramattāti parikkhāraggahaṇaṃ. Tatraṭṭhakapaccattharaṇanti attanā anadhiṭṭhahitvā tattheva tiṭṭhanakapaccattharaṇaṃ . Paccattharaṇādīnañcettha navamādibhāvo yathāvuttapaṭipāṭiyā daṭṭhabbo, na tesaṃ tathā patiniyatabhāvato. Kasmā? Tathā nadhāraṇato. Dupposabhāvena mahāgajā viyāti mahāgajā. Yadi itarepi appicchatādisabhāvā, kiṃ tesampi vasena ayaṃ desanā icchitāti? Noti āha ‘‘bhagavā panā’’tiādi. Kāyaparihāro payojanaṃ etenāti kāyaparihārikaṃ. Tenāha ‘‘kāyaṃ pariharaṇamattakenā’’ti.

Catūsu disāsu sukhavihāratāya sukhavihāraṭṭhānabhūtā catasso disā etassāti catuddiso catuddiso eva cātuddiso. Tāsu eva katthaci satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tena na paṭihaññatīti appaṭigho. Santussamāno itarītarenāti uccāvacena paccayena sakena, santena, samameva ca tussanako. Paricca sayanti, kāyacittāni parisayanti abhibhavantīti parissayā, sīhabyagghādayo, kāmacchandādayo ca, te parissaye adhivāsanakhantiyā vinayādīhi ca sahitā khantā, abhibhavitā ca. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti ekākī hutvā carituṃ sakkuṇeyya. Khaggavisāṇakappoti tāya eva ekavihāritāya khaggamigasiṅgasamo.


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显示比丘因具足何种知足而称为"知足者"，所以说"具足种种资具知足"。意思是对衣服等任何资具都满足而具足。或者说"另一"指卑劣，因为与殊胜不同，同样殊胜也是另一，因为与卑劣不同。因为另一性是依对比而成。如此以卑劣或殊胜的衣服等资具而知足的法，那样运转的无贪即是种种资具知足，具足此者。随所得知足是随自己所得而知足。其余二种也是这个道理。或者所得即是得，随何所得即随所得，以此知足即随所得知足。力即身体力量。适宜即对自然虚弱等者的适当。
显示知足的本质异于从所得之外不求其他的少欲的运转方式，所以说"得到也不取"。转换它即对自然虚弱等者重衣不能带来安适，会带来身体疲劳，所以依目的而非依多欲等转换它。使用轻衣不违背知足，所以说"以轻便度日也是知足"。得到贵重衣服或多件衣服后舍弃它们而取其他的，因为住于如其适宜的方式所以不违背知足，因此说"舍弃它们...受持也是知足"。如是对其余资具在如力如适宜的说明中，应知"也"字的意趣。
牛尿诃梨勒即浸泡在牛尿中的，或因腐烂而被丢弃的诃梨勒。为佛陀等所赞叹即如"依腐尿药而出家"等被正等正觉者等所称赞。引导比丘们少欲知足即是最知足者，因为具足最高究竟的知足。
维持身体即养育的是维持身。同样应知维持腹。维持腹是通过咽下来维持身体的生存而要求的，所以维持身应视为只在外部对身体的帮助。
资具量即取资具。住处敷具即不经自己决意而在那里住的敷具。此中敷具等的第九等位应依所说次第理解，不是因为它们如此固定。为什么？因为不如此受持。如大象一般难养即大象。如果其他也是少欲等性质，为何不以他们的方式来说这教法？不，所以说"但世尊"等。以此维持身为目的即维持身。因此说"仅为维持身"。
在四方安乐住，以四方为安乐住处者即四方，四方即是四方。在那些方中对任何有情或行不因恐惧而排斥，自己也不被它排斥即无碍。以种种知足即以高低资具，以自己的，寂静的，平等地知足。超越危险即以忍耐克服狮子虎豹等和贪欲等危险。由于无有造成僵硬的恐惧故无畏。独行即能够独自而行。如犀角即因那独住性如犀牛角。


Asañjātavātābhighātehi siyā sakuṇo apakkhakoti ‘‘pakkhī sakuṇo’’ti visesetvā vutto.

Nīvaraṇappahānakathāvaṇṇanā

216.Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipattī’’ti apavādavasena vattabbataṃ, āraññakehi vā tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vattabbataṃ āpajjati. Kāḷakasadisattā kāḷakaṃ, thullavajjaṃ. Tilakasadisattā tilakaṃ, aṇumattavajjaṃ.

Vivittanti janavivittaṃ. Tenāha ‘‘suñña’’nti. Taṃ pana janasaddaghosābhāveneva veditabbaṃ saddakaṇṭakattā jhānassāti āha ‘‘appasaddaṃ appanigghosanti attho’’ti. Etadevāti nissaddataṃyeva. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogoti dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādoti caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo . Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassacchadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekapassachadanakaṃ hoti. Pāsādo nāma āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā nāma kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. Maṇḍapoti sākhāmaṇḍapo.

Vihārasenāsananti patissayabhūtaṃ senāsanaṃ. Mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañca. Cimilikādi santharitabbato santhatasenāsanaṃ. Abhisaṅkharaṇābhāvato sayanassa nisajjāya ca kevalaṃ okāsabhūtaṃ senāsanaṃ. ‘‘Vivittaṃ senāsana’’nti iminā senāsanaggahaṇena saṅgahitameva sāmaññajotanābhāvato.

Yadi evaṃ kasmā ‘‘arañña’’ntiādi vuttanti āha ‘‘ima panā’’tiādi. ‘‘Bhikkhunīnaṃ vasena āgata’’nti idaṃ vinaye tathā āgatataṃ sandhāya vuttaṃ, abhidhammepi pana ‘‘araññanti nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti (vibha. 529) āgatameva. Tattha hi yaṃ na gāmapadesantogadhaṃ, taṃ ‘‘arañña’’nti nippariyāyavasena tathā vuttaṃ. Dhutaṅganiddese (visuddhi. 

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因为鸟可能会因未生风击而无翼，所以特别说"有翼之鸟"。
断除障碍说释
216. 遭受议论即"某比丘在林野中如野兽、如山民般仅仅居住，而无任何适合林居的正确行持"，以诽谤方式遭受议论，或者因与林居野兽、异类山民等相违背而遭受议论。因为像黑点所以称为黑点，即重罪。因为像芝麻点所以称为芝麻点，即微细罪。
远离即远离人群。所以说"空"。而这应由无人声响来理解，因为声音是禅定的刺，所以说"意思是少声少响"。正是这个即是无声。精舍是被墙所围绕的整个住处。半圆屋是长殿堂，也有人说是"金翅鸟形状的殿堂"。殿堂是四方殿堂。楼阁是平顶殿堂。楼是适合防御敌王的四五层特殊住所。圆屋是单尖顶有多角的特殊住所。另一说法,精舍是长面殿堂。半圆屋是单边有遮蔽的住处。据说它一边墙高，另一边低，所以它是单边遮蔽的。殿堂是长方形殿堂。楼阁是平顶有月光庭院的。洞即单纯的山洞。岩窟是有门的岩穴。其余如前所说。棚即枝棚。
精舍住处即作为庇护的住处。床座住处即床座和与床座相关的住处。因为要铺设席子等所以是铺设住处。因为没有特别建造所以仅是卧坐的空间住处。以"远离住处"此住处的摄取，是因为没有一般的显示。
若如此，为何说"林野"等？所以说"此等"等。"依比丘尼而来"这是就律中如此而来而说，但在阿毗达磨中也说"林野即出去在门槛外，这一切是林野"。因为在那里，凡不属于村落界内的，都以无比喻方式说为"林野"。在头陀支说明中。;

1.31) yaṃ vuttaṃ, taṃ yuttaṃ,tasmā tattha vuttanayena gahetabbanti adhippāyo. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla’’nti. Sela-saddo avisesato pabbatapariyāyoti katvā vuttaṃ ‘‘pabbatanti sela’’nti, na silāmayameva, paṃsumayādiko tividhopi pabbato evāti. Vivaranti dvinnaṃ pabbatānaṃ mitho āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ, ekasmiṃyeva vā pabbate. Umaṅgasadisanti suduṅgāsadisaṃ. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Ādi-saddena ‘‘vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ, vanapatthanti durabhisambhavānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ pāḷisesaṃ saṅgaṇhāti. Acchannanti kenaci chadanena antamaso rukkhasākhāyapi na chāditaṃ. Nikkaḍḍhitvāti nīharitvā. Pabbhāraleṇasadiseti pabbhārasadise leṇasadise ca.

Piṇḍapātapariyesanaṃ piṇḍapāto uttarapadalopenāti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti . Pallaṅkanti ettha parisaddo ‘‘samantato’’ti etassa atthe, tasmā vāmoruñca dakkhiṇoruñca samaṃ ṭhapetvā ubho pāde aññamaññaṃ sambandhitvā nisajjā pallaṅkanti āha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjā pallaṅkaṃ. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhugge bhañjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathā sambandhatākaraṇanti āha ‘‘bandhitvā’’ti.

Heṭṭhimakāyassa ca anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’’ti. Taṃ pana ujukaṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. Parimukhanti ettha parisaddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā parisaddoti dassento ‘‘mukhasamīpe vā katvā’’ti āha. Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. ‘‘Pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahūpāyo. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ paricattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.



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所说的是合理的，所以意思是应依那里所说的方式来理解。树下即树的附近。因为说"中午时分阳光遍照，无风时树叶落下的范围，即是树下"。岩字一般是山的同义词，所以说"山即岩"，不仅是石制的，土制等三种也都是山。裂缝即两座山互相靠近而立时如房间般的裂缝，或在一座山中。如隧道即如深洞。人不行处即依一般往来人不经行的地方。等字包括"深林即森林，这是住处的代名词；深林即恐怖处的代名词；深林即令人毛骨悚然处的代名词；深林即边远处的代名词；深林即人不行处的代名词；深林即难到达处的住处的代名词"这剩余的经文。无遮蔽即未被任何遮蔽，乃至树枝也未覆盖。拖出即拉出。如山洞岩窟即如山洞和如岩窟。
乞食寻求称为乞食是省略后词，所以说"从乞食寻求返回"。此中跏趺的"pari"字意为"周遍"，所以将左大腿和右大腿平放，把两足互相连结而坐为跏趺，因此说"周遍结腿而坐"。依结腿方式而坐为跏趺。"盘"即如何依跏趺方式而坐，如此使两足弯曲折叠，而那是使两足如此相连，所以说"结"。
下身的不直立以坐的说法已表明，所以在"正身"中身字指上身，因此说"使上身正直而立"。为显示那正直立的本质和目的而说"十八"等。不倾即不俯。不散乱即不离开，不超出轨道。正因如此，由前后特殊成就，业处达到增长、扩大、广大。"面前"中的"pari"字与"abhi"字同义，所以说"向着业处"，意思是从外在种种所缘收摄而只关注业处。或者说"pari"字有接近义，所以说"或置于面前附近"。此中如以"亲近远离住处"等显示适合修习的住处，如此以"坐"显示不懈怠不掉举分的寂静威仪。以"结跏趺"显示坐姿的稳固，以"现起面前念"显示摄取所缘的方法。"pari"是摄取义如"引导者"等中。"面"是出离义如"空解脱门"等中。因为从对治而出是出离义，所以摄取出离即作已完全把握、已舍离忘失的念，意思是建立最上念慧。

217. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, lobho. Lujjanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti attho. Vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā. ‘‘Pahīnattā’’ti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā. Tathāpi nayidaṃ cakkhuviññāṇaṃ viya sabhāvato vigatābhijjhaṃ, atha kho bhāvanāvasena, tenāha ‘‘na cakkhuviññāṇasadisenā’’ti. Eseva nayoti yathā imassa cittassa bhāvanāya paribhāvitattā vigatābhijjhatā, evaṃ abyāpannaṃ vigatathinamiddhaṃ anuddhataṃ nibbicikicchañcāti attho. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ. ‘‘Yā cittassa akalyatāti’’ādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā kāyassa akalyatā’’tiādinā (dha. sa. 1163; vibha. 546) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti. Satipi aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākammaṃ taṃ taṃ visesassa yā tesaṃ akalyatādīnaṃ visesappaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Ālokasaññīti ettha atisayatthavisiṭṭhaatthi atthāvabodhako ayamīkāroti dassento āha ‘‘rattimpi…pe… samannāgato’’ti. Idaṃ ubhayanti satisampajaññamāha. Atikkamitvā vikkhambhanavasena pajahitvā. ‘‘Kathamida’’nti pavattiyā kathaṅkathā, vicikicchā. Sā etassa atthīti kathaṅkathī, na kathaṅkathīti akathaṃkathī, nibbicikiccho. Lakkhaṇādibhedatoti ettha ādi-saddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi bhedato vattabbāti.

218.Tesanti iṇavasena gahitadhanānaṃ. Pariyantoti dātabbaseso. So balavapāmojjaṃ labhati ‘‘iṇapalibodhato muttomhī’’ti. Somanassaṃ adhigacchati ‘‘jīvikānimittaṃ atthī’’ti.

219.Visabhāgavedanuppattiyāti dukkhavedanuppattiyā. Dukkhavedanā hi sukhavedanāya kusalavipākasantānassa virodhitāya visabhāgā. Catuiriyāpathaṃ chindantoti catubbidhampi iriyāpathappavattiṃ pacchindanto. Byādhiko hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi asamattho hoti. Ābādhetīti pīḷeti. Vātādīnaṃ vikāro visamāvatthā byādhīti āha ‘‘taṃsamuṭṭhānena dukkhena dukkhito’’ti. Dukkhavedanāya pana byādhibhāve mūlabyādhinā ābādhiko ādito bādhatīti katvā. Anubandhabyādhinā dukkhito aparāparaṃ sañjātadukkhoti katvā. Gilānoti dhātusaṅkhayena parikkhīṇasarīro. Appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Tattha labhetha pāmojjaṃ ‘‘rogato muttomhī’’ti. Adhigaccheyya somanassaṃ ‘‘atthi me kāye bala’’nti.

220.Sesanti ‘‘tassa hi ‘bandhanā muttomhī’ti āvajjayato tadubhayaṃ hoti. Tena vutta’’nti evamādi. Vuttanayenevāti paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti avasiṭṭhapadesu tatiyādīsu koṭṭhāsesu.

221-222.Na attani adhīnoti na attāyatto. Parādhīnoti parāyatto. Aparādhīnatāya bhujo viya attano kicce esitabboti bhujisso. Savasoti āha ‘‘attano santako’’ti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāroti āha ‘‘nirudakaṃ dīghamagga’’nti.



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217. 以此贪求、渴望、希望为贪欲，即贪。破坏义即分裂义，意思是刹那刹那分裂义。镇伏方面即此处镇伏是不生起不运转，不是对治完全断除。说"已断"是就类似已断而言，因为未证得禅定。如此也不是如眼识般本性离贪，而是依修习，所以说"不如眼识"。此即方法即如此心因修习遍熏故离贪，如是无瞋、离昏沉睡眠、不掉举、无疑惑，此为意义。前状态即清净白净性。因为在阿毗达磨中以"心的不适"等说明昏沉，以"身的不适"等说明睡眠，所以说"昏沉是心的病态，睡眠是心所的病态"。虽然有不相离，如心身轻安等的心心所，应知依其各自业用的那些殊胜，是它们不适等的特殊缘，这是它们的自性。"光明想"中，此i声表示殊胜义、特殊义、有义、了知义，所以说"具足夜间...等"。此二者指念与正知。超越即以镇伏方式断除。"如何这个"运转为疑惑，即疑。有此为疑惑者，非疑惑者即无疑惑者。从相等区别中，此处等字应知也包括因缘、断除、能断等的区别。因为它们也应从区别来说。
218. 它们即依债务所取之财。余额即应付余额。他得到强烈喜悦"我已脱离债务束缚"。获得喜乐"我有生计因缘"。
219. 生起异类受即生起苦受。因为苦受与乐受、善报相续相违故为异类。切断四威仪即切断四种威仪运转。因为病人如不能站立行走，也不能坐等。逼迫即折磨。风等变异不正常状态为病，所以说"由它生起的苦而苦"。在苦受为病的情况下，以根本病为病人因为从开始逼迫，以相续病为受苦因为后后生起苦。病者即因界损减而身体衰竭。或少许力即力量。彼二即喜悦与喜乐。其中得到喜悦"我已脱离病"。获得喜乐"我身有力"。
220. 其余即"他思惟'我已脱离束缚'而有彼二。所以说"等。如所说方式即如第一第二句所说方式。一切句即其余第三等分。
221-222. 不依于自即不自主。依他即他主。因不依他如臂在自己事中当求为自由者。自在故说"自己所有"。因无水而运送水者为旷野，所以说"无水长路"。

223.Tatrāti tasmiṃ dassane. Ayanti idāni vuccamānā sadisatā. Yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmarāgassa vatthubhūte puggale kāmacchandavasena ratto hoti. Taṃ vatthuṃ gaṇhātīti taṃ taṇhāvatthuṃ ‘‘mameta’’nti gaṇhāti.

Upaddavethāti upaddavaṃ karotha.

Nakkhattassāti mahassa. Muttoti bandhanato mutto.

Vinaye apakataññunāti vinayakkame akusalena. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha ‘‘kismiñcidevā’’tiādi.

Gacchatipīti thokaṃ thokaṃ gacchatipi. Gacchanto pana tāya eva ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gato ‘‘ko jānāti kiṃ bhavissatī’’ti nivattatipi, tasmā gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti. Saddhāya gaṇhituṃ saddheyyaṃ vatthuṃ ‘‘idameva’’nti saddahituṃ na sakkoti. Atthi natthīti ‘‘atthi nu kho, natthi nu kho’’ti. Araññaṃ paviṭṭhassa ādimhi eva sappanaṃ āsappanaṃ. Pari parito, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva paribbhamanaṃ vadati. Tenāha ‘‘apariyogāhana’’nti. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ, utrāsanti attho.

224.Tatrāyaṃ sadisatāti etthāpi vuttanayānusārena sadisatā veditabbā. Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena tesaṃ pahānaṃ āṇaṇyādisadisaṃ abhāvoti katvā. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā. Mahāsatipaṭṭhāne (dī. ni. 2.372-374) vaṇṇayissāma tatthassa anuppannānuppādanauppannapahānādivibhāvanavasena savisesaṃ pāḷiyā āgatattā. Esa nayo byāpādādippahānakabhāvepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ.

Anatthakaroti attano parassa ca anatthāvaho. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo , kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva (dī. ni. 

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223. 其中即在那见。此即现在所说的相似性。应知因为债务等成为譬喻，贪欲等成为所譬喻，它们之间的譬喻与所譬喻关系是相似性。任何人对任何对象贪欲即任何人对作为贪欲所缘的人依贪欲而染着。取彼所缘即取彼爱欲所缘为"我的"。
逼迫即造成灾祸。
节日即庆典。解脱即从束缚解脱。
在律中无知者即对律仪不熟练者。因为他不如实知可行不可行。所以说"任何"等。
也行走即也一点点行走。而行走时正因为那种疑虑恐惧在此处彼处也停止。在如此旷野中行走者"谁知道会发生什么"而返回，所以从已去处到未去处更多。不能以信取信仰之事即不能"就是这个"而信受。有无即"是否有，是否无"。进入林野最初的游移即游移。遍即周遍，或上上游移为遍游移。以二者都说在那里徘徊。所以说"不深入"。战栗性即因林野想而生起的战栗状态，意思是恐惧。
224. 此中此相似性即此处也应依所说方式理解相似性。因为就贪欲等如债务等的程度，就其程度断除它们如无债等成为无有。六法即取丑相、修习不净观、守护诸根门、饮食知量、善友、适宜之语这六法。修习即增长。在大念处经中我们将解释，因为在那里依未生不令生、已生令断等的分别而特别出现在经文中。这方式在瞋恚等的能断中也是如此。在他所缘即在作为所缘的他人事物中。
造作无益即对自他带来无益。六法即取慈相、修习慈心、业自性、多作思惟、善友、适宜之语这六法。正在那里即正在大念处经中。;

2.372-374). Cārittasīlaṃ uddissa paññattasikkhāpadaṃ ācārapaṇṇatti.

Bandhanāgāraṃ pavesitattā aladdhanakkhattānubhavo puriso ‘‘nakkhattadivase bandhanāgāraṃ pavesito puriso’’ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato. Mahāanatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nanimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

Uddhaccakukkucce mahāanatthakaranti parāyattatāpādanato vuttanayena mahato anatthassa kārakanti. Attho cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

Balavāti paccatthikavidhamanasamatthena balena balavā. Sajjāvudhoti sannaddhadhanuādiāvudho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena anatthakārikā. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāya pīti idhāpi bahussutatādayo gahitā. Kalyāṇamittatā sappāyakathā viya pañcannaṃ, tasmā tassa tassa anucchavikasevanatā veditabbā. Sammāpaṭipattiyā appaṭipattinimittatāmukhena vicikicchā micchāpaṭipattimeva paribrūhetīti tassā pahānaṃ duccaritavidhūnanūpāyoti āha ‘‘duccaritakantāraṃ nittharitvā’’tiādi.

225.Pāmojjaṃ nāma taruṇapīti, sā kathañcipi tuṭṭhāvatthāti āha ‘‘pāmojjaṃ jāyatīti tuṭṭhākāro jāyatī’’ti. Tuṭṭhassāti okkantikabhāvappattāya pītiyā vasena tuṭṭhassa. Attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyati. Pītisahitaṃ pīti uttarapadalopena, kiṃ pana taṃ ? Mano. Pīti mano etassāti pītimano, tassa pītimanassa. Tayidaṃ atthamattameva dassento ‘‘pītisampayuttacittassā’’ti āha. Kāyoti idha arūpakalāpo adhippeto, na vedanādikkhandhattayamevāti āha ‘‘nāmakāyo passambhatī’’ti, passaddhidvayassa pītivasenettha passambhanaṃ adhippetaṃ. Vigatadarathoti pahīnauddhaccādikilesadaratho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭṭhasarīratāya kāyikampi sukhaṃ vedetīti āha ‘‘kāyikampi cetasikampi sukhaṃ vedayatī’’ti. Imināti ‘‘sukhaṃ paṭisaṃvedetī’’ti evaṃ vuttena. Saṃkilesapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca nekkhammasukhena. Sukhitassāti sukhino.

Paṭhamajjhānakathāvaṇṇanā



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2.372-374. 就行为戒制定的学处是行为规定。
因被关入监狱而未能享受节日的人称为"节日被关入监狱的人"，或是在节日当天为了使他不能享受而如此对待。造大无益即通过现世等利益损减而造作大无益。六法即不取过食为相、转换威仪、作意光明想、露地住、善友、适宜之语这六法。
掉举恶作造大无益即因导致依他性而如所说方式造作大无益。意思是六法即多闻、好问、通达律、亲近长者、善友、适宜之语这六法。
强力即具有能摧毁敌对的力量而有力。备武器即已备弓等武器。因有勇士随从而有眷属。彼即如所说的人。因为力量、备武器、有眷属，盗贼远远见到就会逃跑。造无益即因妨碍正行持而如所说方式造无益。六法即多闻、好问、通达律、多决定、善友、适宜之语这六法。如同多闻等导向断除掉举恶作，如是对疑惑也在此处取多闻等。善友如适宜之语对五种，因此应知亲近适合各自的。疑惑通过不行正行的相门而增长邪行，所以断除它是除灭恶行的方法，因此说"度过恶行旷野"等。
225. 喜悦即未成熟的喜，它是某种满足状态，所以说"生喜悦即生满足状态"。喜者即依已入定状态的喜而喜者。因自身遍满，因自生殊胜色生起，以遍满相震动全身而生喜。喜俱即省略后词，那是什么？意。喜意为有喜之意，其喜意。显示这仅是意义而说"喜相应心"。身在此处意指无色聚，不仅是受等三蕴，所以说"名身轻安"，此处意指依喜而有两种轻安。离热恼即已断掉举等烦恼热恼。依所说方式的前分修习而感受心理乐时，因为身体被它所生殊胜色触及，也感受身体之乐，所以说"感受身心之乐"。以此即以如此所说"感受乐"。因为出离染污分，因为属于初禅分，所以以出离乐。乐者即有乐者。
初禅说释

226. ‘‘Cittaṃ samādhiyatī’’ti etena upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ. Evaṃ sante ‘‘so vivicceva kāmehī’’tiādikā desanā kimatthiyāti āha ‘‘so vivicceva kāmehi…pe… vutta’’nti. Tattha uparivisesadassanatthanti paṭhamajjhānādiuparivattabbavisesadassanatthaṃ. Na hi upacārasamādhisamadhigamena vinā paṭhamajjhānādiviseso samadhigantuṃ sakkā. Pāmojjuppādādīhi kāraṇaparamparā dutiyajjhānādisamadhigamepi icchitabbāva paṭipadāñāṇadassanavisuddhi viya dutiyamaggādisamadhigameti daṭṭhabbaṃ. Tassa samādhinoti ‘‘sukhino cittaṃ samādhiyatī’’ti evaṃ sādhāraṇavasena vutto yo appanālakkhaṇo, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva abhiññādivibhāgassa ca pabhedadassanatthaṃ. Karo vuccati pupphasambhavaṃ gabbhāsaye karīyatīti katvā, karato jāto kāyo karajakāyo, tadupasanissayo catusantatirūpasamudāyo. Kāmaṃ nāmakāyopi vivekajena pītisukhena tathāladdhupakāro, ‘‘abhisandetī’’tiādivacanato pana rūpakāyo idhādhippetoti āha ‘‘imaṃ karajakāya’’nti. Abhisandetīti abhisandanaṃ karoti. Taṃ pana jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva lūkhabhāvāpanayananti āha ‘‘temetī’’tiādi, tayidaṃ abhisandanaṃ atthato yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. ‘‘Parisandetī’’tiādīsupi eseva nayo. Sabbaṃ etassa atthīti sabbavā, tassa sabbāvato. Avayavāvayavisambandhe avayavini sāmivacananti avayavīvisayo sabba-saddo, tasmā vuttaṃ ‘‘sabbakoṭṭhāsavato’’ti. Aphuṭaṃnāma na hoti yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassa abhibyāpanato. Tenāha ‘‘upādinnakasantatī’’tiādi.

227.Chekoti kusalo. Taṃ panassa kosallaṃ nhāniyacuṇṇānaṃ sannane piṇḍīkaraṇe ca samatthatāvasena veditabbanti āha ‘‘paṭibalo’’tiādi. Kaṃsa-saddo ‘‘mahatiyā kaṃsapātiyā’’tiādīsu suvaṇṇe āgato.

‘‘Kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe, katthaci paṇṇattimatte ‘‘upakaṃso nāma rājāpi mahākaṃsassa atrajo’’tiādi, [jā. aṭṭha. 4.10 ghaṭapaṇḍitajātakavaṇṇanāyaṃ (atthato samānaṃ)] idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Snehānugatāti udakasinehena anupavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭṭhā, tato eva santarabāhirā phuṭṭhā sinehena, etena sabbaso udakena temitabhāvamāha. ‘‘Na ca paggharaṇī’’ti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha ‘‘na ca binduṃ bindu’’ntiādi.

Dutiyajjhānakathāvaṇṇanā

229. Tāhi tāhi udakasirāhi ubbhijjatīti ubbhidaṃ, ubbhidaṃ udakaṃ etassāti ubbhidodako. Ubbhinnaudakoti nadītīre khatakūpako viya ubbhijjanakaudako. Uggacchanakaudakoti dhārāvasena uṭṭhahanaudako. Kasmā panettha ubbhidodakova rahado gahito, na itaroti āha ‘‘heṭṭhā uggacchanaudakañhī’’tiādi. Dhārānipātapubbuḷakehīti dhārānipātehi udakapubbuḷakehi ca, ‘‘pheṇapaṭalehi cā’’ti vattabbaṃ. Sannisinnamevāti aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Sesanti ‘‘abhisandetī’’tiādikaṃ.

Tatiyajjhānakathāvaṇṇanā



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226. "心得定"以此说明依近行和安止方式的心定。如此则"他离诸欲"等的教说有何目的？所以说"他离诸欲...等所说"。其中为显示上胜区别即为显示初禅等上应转的殊胜。因为没有证得近行定就不能证得初禅等殊胜。应知由生喜悦等因缘相续在证得第二禅等也是必要的，如道智见清净对证得第二道等。彼定即"乐者心得定"如此以共通方式所说的安止相，彼定。为显示分别即为显示第二禅等分别和神通等分别。造作称为花生在胎藏中被造作，从造作生的身为造作身，依此四相续色聚。虽然名身也由离生喜乐得到如此帮助，但从"遍满"等说故在此意指色身，所以说"此造作身"。遍满即作遍满。而那是以禅那所生喜乐使造作身达到湿润状态，完全去除粗糙状态，所以说"润湿"等，那遍满应从意义上理解为以如所说喜乐所生殊胜色遍满身体。在"浸透"等中也是这个方法。一切皆有为一切者，彼一切者。在部分整体关系中对整体的所有格，所以一切字指整体，因此说"有一切部分者"。没有不遍满处，因为在业生色之处，心生色遍布。所以说"已执受相续"等。
227. 巧即善巧。而他的善巧应从能制作沐浴粉使成团的能力来理解，所以说"有能力"等。铜字在"大铜钵"等中指金。在"如铜被击"等中指人造金属，有时仅指概念如"有名优波甘萨王为大甘萨之子"等，此处则指任何金属，所以说"以任何金属所作的器具"。随润即随水润渗入而达到。遍润即被水润周遍达到遍满，因此内外都被润渗，以此说完全被水润湿。"不流散"以此说虽润湿但其坚实稠密性。所以说"不滴滴"等。
第二禅说释
229. 从各种水脉涌出为涌出，有涌出水为涌出水。流起水即如河岸所掘井般涌出之水。上升水即以水流方式升起之水。为何在此只取涌出水池，不取其他？所以说"下升水"等。以水流落水泡即以水流落和水泡，应说"和泡沫层"。已平静即因不动摇而完全静止，意思是完全清净。余即"遍满"等。
第三禅说释

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

Catutthajjhānakathāvaṇṇanā

233. Yasmā ‘‘parisuddhena cetasā’’ti catutthajjhānacittamāha, tañca rāgādiupakkilesāpagamanato nirupakkilesaṃ nimmalaṃ, tasmā āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā pana pārisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā suvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā āha ‘‘pabhassaraṭṭhena pariyodātanti veditabba’’nti. Idanti odātavacanaṃ. Utupharaṇatthanti uṇhautuno pharaṇadassanatthaṃ. Utupharaṇaṃ na hoti savisesanti adhippāyo, tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. Vatthaṃ viya karajakāyoti yogino karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā. Purisassa sarīraṃ viya catutthajjhānaṃ daṭṭhabbaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato, tenāha ‘‘tasmā’’tiādi. Ettha ca ‘‘parisuddhena cetasā’’ti ceto gahaṇena jhānasukhaṃ vuttanti daṭṭhabbaṃ, tenāha ‘‘utupharaṇaṃ viya catutthajjhānasukha’’nti. Nanu ca catutthajjhāne sukhameva natthīti? Saccaṃ natthi sātalakkhaṇasantasabhāvattā panettha upekkhā ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti. (Vibha. aṭṭha. 232; visuddhi. 2.644; paṭi. ma. 105, mahāni. aṭṭha. 27)

Na arūpajjhānalābhīti na veditabbo avinābhāvato, tenāha ‘‘na hī’’tiādi. Tattha cuddasahākārehīti kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthānato , ārammaṇavavatthānatoti imehi cuddasahākārehi. Satipi jhānesu āvajjanādivasībhāve ayaṃ vasībhāvo abhiññānibbattane ekantena icchitabboti dassento āha ‘‘na hi…pe… hotī’’ti. Svāyaṃ nayo arūpasamāpattīhi vinā na ijjhatīti tāyapettha avinābhāvo veditabbo. Yadi evaṃ kasmā pāḷiyaṃ na āruppajjhānāni āgatānīti? Visesato ca rūpāvacaracatutthajjhānapādakattā sabbābhiññānaṃ tadantogadhā katvā tāya desitā, na arūpāvacarajjhānānaṃ idha anupayogato, tenāha ‘‘arūpajjhānāni āharitvā kathetabbānī’’ti.

Vipassanāñāṇakathāvaṇṇanā



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231. 莲花即莲花丛。在白红青中即在莲花中，意思是在白莲花、红莲花、青莲花中。任何莲花因普通称呼都是莲花。百叶中百字表示多义如在"百牛"等中，因此包含多百叶。在世间也称"红莲为蓮，白莲为白蓮"。"直至顶端，直至根部被水遍满"等说明取水浸没。此处如莲花等为造作身，如水为第三禅乐。
第四禅说释
233. 因为"以清净心"说第四禅心，它因离贪等染污而无染污清净，所以说"以无染污义为清净"。又因为清净性以特殊缘而有殊胜转起为光洁，如黄金以磨擦而发光，所以说"应知以发光义为光洁"。此即白说。为显热遍即为显示热遍满。意思是热遍满不特别显著，所以说"那刹那...等强"。如衣服为造作身即瑜伽者的造作身应如衣服看待，因为被如热遍满的第四禅乐所遍满。第四禅应如人身看待，因为是如热遍满处乐的所依，所以说"因此"等。此中以"以清净心"取心应知说禅那乐，所以说"如热遍满为第四禅乐"。难道第四禅没有乐吗？确实没有，但此处因寂静相平静性，舍被意指为"乐"。所以在《遣除愚痴》中说"舍因寂静性，即说为乐"。
不应知为无色禅得者因不相离，所以说"因为"等。其中以十四行相即随顺遍，逆遍，随逆遍，随顺禅，逆禅，随逆禅，超越禅，超越遍，超越禅遍，转支，转所缘，转支所缘，确定支，确定所缘，以这十四行相。虽然在禅那中有转向等自在，但此自在在生起神通时必定需要，所以说"因为...等不生"。此方法没有无色定不成就，所以应知此处也不相离。若如此，为何在经文中没有出现无色禅？特别是因为色界第四禅是一切神通的基础，包摄在其中而由它说示，不是因为无色界禅在此无用，所以说"应引无色禅来说"。
毗婆舍那智说释

234.Sesanti ‘‘evaṃ samāhite citte’’tiādīsu vattabbaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, taṃ pana ñeyyaṃ paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassananti ñāṇadassanaṃ. Tayidaṃ ñāṇadassanapadaṃ sāsane aññattha ñāṇavisese nirūḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento ‘‘ñāṇadassananti maggañāṇampi vuccatī’’tiādimāha. Yasmā vipassanāñāṇaṃ tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato paṭṭhāya paccakkhato ca te passati tasmā āha ‘‘idha pana…pe… ñāṇadassananti vutta’’nti.

Abhinīharatīti vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ peseti, tenāha ‘‘vipassanā…pe… karotī’’ti. Tadabhimukhabhāvo eva hissa tanninnatādikaratā. Vuttoyeva brahmajāle. Odanakummāsehi upacīyatīti odanakummāsūpacayo. Aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo. Ucchādanena hi sarīre sedagūthapittasemhādidhātukkhobhagarubhāvaduggandhānaṃ apagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃ hotīti ‘‘khuddakasambāhanenā’’ti vuttaṃ. Parimaddanadhammoti parimadditabbatāsabhāvo. Bhijjati ceva vikirati cāti aniccatāvasena bhijjati ca bhinnañca kiñci payojanaṃ asādhentaṃ vippakiṇṇañca hoti. Rūpīti attano paccayabhūtena utuāhāralakkhaṇena rūpavāti ayamettha attho icchitoti āha ‘‘chahi padehi samudayo kathito’’ti. Saṃsagge hi ayamīkāro. Saṇṭhānasampādanampi tathārūparūpuppādaneneva hotīti ucchādanaparimaddanapadehipi samudayo kathitoti vuttaṃ. Evaṃ navahi yathārahaṃ kāye samudayavayadhammānupassitā dassitā. Nissitañca chaṭṭhavatthunissitattā vipassanāñāṇassa. Paṭibaddhañca tena vinā appavattanato, kāyasaññitānaṃ rūpadhammānaṃ ārammaṇakaraṇato ca.



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234. 余即在"如此心定"等中应说的。了知所知为智，而它使所知现前而见为见，智即见为智见。此智见词在教法中在他处确立为特殊智，显示它一切依义的提取而说"智见也说为道智"等。因为观智了知三界诸行为无常等，从坏灭随观开始现见它们，所以说"此处...等说为智见"。
引导即如所说方式在具足八支的彼心中依观次第生起而送向观，所以说"作观...等"。正是向彼即为他作倾向等。已在梵网经中说。以饭团增长为饭团增长。无常法即以坏灭性为非恒常性。为除臭气即为除去身体的臭气。涂擦法即应涂擦性。因为以涂擦除去身体的汗、粪、胆、痰等界的扰动重性臭气。大按摩对力士等是为增长手臂等，所以说"小按摩"。按摩法即应按摩性。既破坏又散失即依无常性既破坏，又已破坏不成就任何目的而散失。有色即以自己因缘的界、食相而有色，此处意欲此义，所以说"以六句说集"。因为此i声在结合中。形状圆满也是以如此色生起而有，所以说以涂擦按摩句也说集。如此依九种适当在身随观集灭法已显示。依止因为观智依止第六处。系属因为没有它不转起，以及作为名为身的诸色法的所缘。

235. Suṭṭhu bhāti obhāsatīti subho, pabhāsampattiyāpi maṇino bhaddatāti āha ‘‘subhoti sundaro’’ti. Kuruvindajāti ādijātivisesopi maṇino ākaraparisuddhimūlako evāti āha ‘‘parisuddhākarasamuṭṭhito’’ti dosanīharaṇavasena parikammanipphattīti āha ‘‘suṭṭhu kataparikammo apanītapāsāṇasakkharo’’ti. Chaviyā saṇhabhāvenassa acchatā, na saṅghātassāti āha ‘‘acchoti tanucchavī’’ti, tenāha ‘‘vippasanno’’ti. Dhovanavedhanādīhīti catūsu pāsāṇesu dhovanena ceva kāḷakādiapaharaṇatthāya suttena āvunanatthāya ca vijjhanena. Tāpasaṇhakaraṇādīnaṃ saṅgaho ādi-saddena. Vaṇṇasampattinti suttassa vaṇṇasampattiṃ. Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya vipassanāñāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva dassanato. Tadārammaṇānanti rūpadhammārammaṇānaṃ. Phassapañcamakacittacetasikaggahaṇena gahitadhammāpi vipassanācittuppādapariyāpannā evāti veditabbaṃ. Evañhi tesaṃ vipassanāñāṇagatikattā ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti vacanaṃ avirodhitaṃ hoti. Kiṃ panete ñāṇassa āvi bhavanti, udāhu puggalassāti? Ñāṇassa. Tassa pana āvibhāvattā puggalassa āvibhūtā nāma honti. Ñāṇassāti ca paccavekkhaṇāñāṇassa.

Maggañāṇassa anantaraṃ, tasmā lokiyābhiññānaṃ parato chaṭṭhābhiññāya purato vattabbaṃ vipassanāñāṇaṃ. Evaṃ santepīti yadipāyaṃ ñāṇānupubbī, evaṃ santepi. Etassa antarāvāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññā kathetabbāti etassa anabhiññālakkhaṇassa vipassanāñāṇassa tāsaṃ antarāvāro na hoti. Tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantarameva dassitaṃ vipassanāñāṇaṃ. Yasmā cāti ca-saddo samuccayattho, tena na kevalaṃ tadeva, atha kho idampi kāraṇaṃ vipassanāñāṇassa idheva dassaneti imamatthaṃ dīpeti. Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha ‘‘iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā cakkhunā passato’’tipi vattabbaṃ, evampi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati. Uccāvālikavāsi mahānāgattherassa viya. Pāṭiyekkaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’ntiādi. (dha. pa. 374);

Manomayiddhiñāṇakathāvaṇṇanā

236-7.Manena nibbattitanti abhiññāmanena nibbattitaṃ. Hatthapādādi aṅgehi ca kapparajaṇṇuādi paccaṅgehi ca. Saṇṭhānavasenāti kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādiindriyavasena. Sabbākārehīti vaṇṇasaṇṭhānaavayavavisesādisabbākārehi. Tena iddhimatā. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthameva. Sajātiyaṃ ṭhito, na nāgiddhiyā aññajātirūpo.

Iddhividhañāṇādikakathāvaṇṇanā

239.Suparikammakatamattikādayoviya iddhividhañāṇaṃ vikubbanakiriyāya nissayabhāvato.

241.Sukhanti akicchena, akasirenāti attho.



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235. 善照光明为妙，因为宝石以光明圆满也为善，所以说"妙为美"。俱卢温达等种类的宝石也只是因产地清净，所以说"生于清净产地"。依去除过失方式作成加工，所以说"善加工已除去石砾"。以皮的细腻性为其透明，非团聚，所以说"透明为细皮"，因此说"清净"。以洗、穿等即在四种石上以洗以及为去除黑等而以线穿为穿。等字包括烧、磨等。色圆满即线的色圆满。如宝石为造作身因应观察。如穿线为观智因遍入而住。如有眼人为得观比丘因完全见。彼所缘即色法所缘。应知以触为第五的心心所摄取所摄诸法也都摄入观心生起。如此因为它们随观智转，所以"如穿线为观智"之说不相违。这些是对智显现，还是对人显现？对智。因为对它显现而名为对人显现。对智即对省察智。
在道智之后，所以在世间神通之后第六神通之前应说观智。虽如此即虽然这是智的次第，虽如此。此无中间机会即在说五种世间神通后如在应希求经等中应说第六神通，此无神通相的观智对它们无中间机会。所以因为在那里无机会而正在此处在色界第四禅之后即显示观智。因为且即且字为积聚义，以此显示不仅那个，而且此因也是在此处显示观智的意思。以天眼见可怖色中应说"以神变智化作可怖色而以眼见"，如此也对得神通未遍知事者生起怖畏恐惧。如住优吒瓦利迦的大龙长老。各别现见的沙门果。所以世尊说 -
"从何处何处思惟，诸蕴之生灭；
获得喜悦乐，知彼为不死"等。
意所成神通智说释
236-237. 以意生起即以神通意生起。以手足等肢和肘膝等支分。依形状即仅依莲花瓣等相似形状，不依色触所击有色明净根。一切行相即以色、形状、肢分特相等一切行相。以彼神通者。仅为显示相似性即仅为显示从形状、颜色、肢分特相相似性。住于同类，不以龙神通成为他类色。
神变智等说释
239. 如善加工的土等，因为神变智为变化作业的所依。
241. 乐即无难，无艰，此为意思。

243. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi koci anicchanako amaṇḍanajātiko hotīti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’tiādi vuttaṃ, tenāha ‘‘yuvāpīti’’ādi. Kāḷatilappamāṇā bindavo kāḷatilakāni kāḷā vā kammāsā, tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ. Yobbanapīḷakādayo mukhadūsipīḷakā. Mukhagato doso mukhadoso, lakkhaṇavacanañcetaṃ mukhe adosassāpi pākaṭabhāvassa adhippetattā. Yathā vā mukhe doso, evaṃ mukhe adosopi mukhadoso saralopena. Mukhadoso ca mukhadoso ca mukhadosoti ekasesanayenapettha attho daṭṭhabbo. Evañhi ‘‘paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī’’ti vacanaṃ samatthitaṃ hoti.

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa dassitaupamāyaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassapi yebhuyyena pākaṭā hotīti dassanatthaṃ taṃdivasa-ggahaṇaṃ kataṃ. Taṃdivasagatagāmattaya-ggahaṇeneva mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsu bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ.

247.Aparāparaṃ sañcaranteti taṃtaṃkiccavasena ito cito ca sañcarante. Yathāvuttapāsādoviya bhikkhuno karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Cakkhumato hi dibbacakkhusamadhigamo. Yathāha ‘‘maṃsacakkhussa uppādo, maggo dibbassa cakkhuno’’ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisantā viya etaṃ attabhāvagehaṃ okkamantā, upapajjantāti attho. Gehā nikkhamantā viya etasmā attabhāvagehato pakkantā, cavantāti attho. Evaṃ vā ettha attho daṭṭhabbo. Aparāparaṃ sañcaraṇakasattāti pana punappunaṃ saṃsāre paribbhamantā sattā. ‘‘Tattha tattha nibbattasattā’’ti pana iminā tasmiṃ bhave jātasaṃvaddhe satte vadati. Nanu cāyaṃ dibbacakkhuñāṇakathā, ettha kasmā ‘‘tīsu bhavesū’’ti catuvokārabhavassāpi saṅgaho katoti āha ‘‘idañcā’’tiādi. Tattha idanti ‘‘tīsu bhavesu nibbattasattāna’’nti idaṃ vacanaṃ. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ, na catuvokārabhave nibbattasattānaṃ dibbacakkhuno āvibhāvasabbhāvato. Na hi ‘‘ṭhapetvā arūpabhava’’nti vā ‘‘dvīsu bhavesū’’ti vā vuccamāne desanā sukhāvabodhā ca hotīti.

Āsavakkhayañāṇakathāvaṇṇanā



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243. 愚钝的仰卧婴儿也称为"幼"，为了与之区别而说"青年"。有些青年不爱好不善于装饰，为了与之区别而说"善于装饰"等，所以说"青年"等。黑芝麻大小的斑点为黑痣或黑斑，芝麻大小的斑点为痣。痦为痣。青春痘等为污面痘。面部的缺陷为面缺，这是特相说，因为意指在面部无缺陷也明显。或如面部缺陷，如此面部无缺陷也为面缺，省略音。面缺和面缺为面缺，此处意义也应依一遍法看。如此"他人十六种心明显"之说才得成立。
245. 在宿住智譬喻中即在显示宿住智的譬喻中。为显示那天所作之事即使对普通人也多明显而取"那天"。应知以取那天所至三村也显示对具大誓愿的其他得宿住智者，在三有中所作之事也多明显。
247. 来回行走即依各种事务在此处彼处行走。应知如所说楼阁为比丘的造作身，因为住立其中而成就所见之见。因为有眼者才能证得天眼。如说"生肉眼，是天眼道"。如有眼人为此得天眼而住立的比丘，因为见所应见。如入房即入此身体之房，意思是投生。如出房即从此身体之房离开，意思是死亡。或者此处应如是理解意义。来回行走诸有情即在轮回中一再流转的诸有情。"在此处彼处投生诸有情"则以此说在彼有中出生成长的诸有情。难道这不是天眼智说，此中为何说"在三有"而包含四蕴有？所以说"此"等。其中此即"在三有中投生诸有情"此说。仅为教说顺适即仅为教说顺适，不是因为在四蕴有中投生诸有情的天眼显现存在。因为说"除去无色有"或"在二有"时，教说不容易理解。
漏尽智说释

248.Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaddhitā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitā paropadesasambhūtā nāma. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutañāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ pariṇataṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 

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248. 观之基即作为观的近依。观依观行者的差别有三种。对大菩萨和辟支菩萨的观是由思所成智培育而成的自生智，对其他人是由闻所成智培育而成的依他教生。它如"除去非想非非想处，从其余色无色禅之一出定"等有多种，以及依无色门在四界差别中所说的那些界把握门之一门有多种，在清净道论中依多种方法阐明。而对大菩萨以二十四亿十万门趣向差别，故依多种方法摄取作为一切智智所依的圣道智的所依的前分智胎，趣向成熟，极深细微更细微非共他的观智，这在注释书中称为"大金刚智"。以其转起差别的二十四亿十万种差别为基础而入定的二十四亿十万数每日世尊所受用诸定所说，此佛陀观行于《胜义宝函》《清净道论注》中...
[注:此处原文似乎未完整，以省略号结尾]

1.216) uddesato dassito. Atthikehi tato gahetabbo, idha pana sāvakānaṃ vipassanā adhippetā.

Āsavānaṃ khayañāṇāyāti āsavānaṃ khepanato samucchindanato āsavakkhayo, ariyamaggo, tattha ñāṇaṃ āsavānaṃ khayañāṇaṃ, tadatthaṃ tenāha ‘‘āsavānaṃ khayañāṇanibbattanatthāyā’’ti. Āsavā ettha khīyantīti āsavānaṃ khayo nibbānaṃ. Khepeti pāpadhammeti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthīti ‘‘khaye ñāṇa’’nti ettha khayaggahaṇena āsavakkhayo vuttoti āha ‘‘khaye ñāṇa’’ntiādi. Samitapāpo samaṇoti katvā āsavānaṃ khīṇattā samaṇo nāma hotīti āha ‘‘āsavānaṃ khayā samaṇo hotīti ettha phala’’nti. Āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūravidūroti ‘‘ārā so āsavakkhayā’’ti ettha āsavakkhayapadaṃ visaṅkhārādhivacananti āha ‘‘āsavakkhayāti ettha nibbānaṃ vutta’’nti. Bhaṅgoti āsavānaṃ khaṇanirodho ‘‘āsavānaṃ khayo’’ti vuttoti yojanā.

‘‘Idaṃ dukkha’’nti dukkhassa ariyasaccassa tadā bhikkhuno paccakkhato gahitabhāvadassanaṃ. ‘‘Ettakaṃ dukkha’’nti tassa paricchijjaggahitabhāvadassanaṃ. ‘‘Na ito bhiyyo’’ti tassa anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena, asammohapaṭivedhoti ca. Yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā pavatti, tenāha ‘‘yathābhūtaṃ pajānātī’’ti. Dukkhaṃ samudeti etasmāti dukkhasamudayo, taṇhāti āha ‘‘tassa cā’’tiādi. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma, ‘‘patvā’’ti ca tadubhayavato puggalassa patti tadubhayassa patti viyāti katvā vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattīti appavattinimittaṃ, te vā nappavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ.

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā (dī. ni. 1.248; ma. ni. 1.433; ma. ni. 

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略说所显示。有需要者应从那里获取，此处则意指声闻的观。
为漏尽智即漏的灭尽断绝为漏尽，圣道，其中的智为漏尽智，为彼义，所以说"为生起漏尽智"。漏在此灭尽为漏尽涅槃。灭尽恶法为灭尽，道。而那恶的灭尽没有漏尽则不存在，所以在"于灭尽之智"中以灭尽之词说漏尽，所以说"于灭尽之智"等。因为已平息恶故为沙门，因漏已尽而名为沙门，所以说"由漏尽为沙门，此中为果"。增长漏而增长诸行，离无为甚远远故"远离彼漏尽"，此中漏尽词是无为的同义语，所以说"漏尽此中说涅槃"。坏即漏的刹那灭称为"漏尽"，是为文的连接。
"此苦"是显示苦圣谛当时为比丘亲证所取。"如此苦"是显示它被限定所取。"不过于此"是显示它无余所取。所以说"一切苦谛"等。以自相通达即以称为自性的相不迷惑通达，即无迷惑通达。如在那智生起后，对苦谛的自性等限定无迷惑，如是生起，所以说"如实了知"。苦从此生为苦集，渴爱，所以说"彼"等。达到彼处即到达彼涅槃作为道的所缘缘义的因，说"达到"是因为具彼二者的补特伽罗的获得如同获得彼二者。或者达到即为到达因。不转起即不转起因，或者它们不在此转起为不转起，涅槃。彼即苦灭。令达即以作证方式令正达。
以烦恼即以称为漏的烦恼。因为漏有苦谛的同义语因摄属其中，其余诸谛有彼集等同义语，所以说"依方便"。显示诸谛为文的连接。此中只取漏因为始于"为漏尽智"。如是"心从欲漏解脱"等

3.19) āsavavimuttisīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajanātī’’tiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti vuttaṃ. ‘‘Jānato passato’’ti iminā pariññāsacchikiriyābhāvanābhisamayā vuttā. ‘‘Vimuccatī’’ti iminā pahānābhisamayo vuttoti āha ‘‘iminā maggakkhaṇaṃ dassetī’’ti. ‘‘Jānato passato’’ti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccatīti yojanā. Dhammānañhi samānakālikānampi paccayappaccayuppannatā sahajātakoṭiyā labbhatīti. Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo. Khīṇā jātītiādīhi padehi. Tassāti paccavekkhaṇāñāṇassa. Bhūminti pavattiṭṭhānaṃ.

Yenādhippāyena ‘‘katamā panassā’’tiādinā codanā katā, taṃ vivaranto ‘‘na tāvassā’’tiādimāha . Tattha na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatabhāvasāmaññaṃ gahetvā lesena codeti, tenāha ‘‘anāgate vāyāmābhāvato’’ti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva, tenāha ‘‘yā pana maggassā’’tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu.

Brahmacariyavāso nāma ukkaṭṭhaniddesena maggabrahmacariyassa nibbattanaṃ evāti āha ‘‘parivuttha’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādipavatti pākaṭā eva, tena vuttaṃ ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasenā’’ti. Dukkhanirodhamaggesu pariññāsacchikiriyābhāvanā yāvadeva samudayappahānatthāyāti āha ‘‘tena tena maggena pahātabbakilesā pahīnā’’ti. Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃ soḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha ‘‘kilesakkhayabhāvāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā evaṃ vuttaṃ. Dutiyavikappe itthattāyāti nissakke sampadānavacananti āha ‘‘itthabhāvato’’ti. Aparanti anāgataṃ. Ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhanti, etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlikā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce bhikkhave āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷha’’ntiādi. (Saṃ. ni. 2.64; kathā. 296; mahāni. 7) tenevāha ‘‘chinnamūlakā rukkhā viyā’’tiādi.



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以漏解脱为首说一切烦恼解脱。以"如实了知'此苦'"等说杂道，此处所说故说"与观一起说至顶点之道"。以"知见"说遍知作证修习现观。以"解脱"说断现观，所以说"以此显示道剎那"。或者"知见"是因说明。因为知因为见故心从欲漏解脱，是为文的连接。因为诸法虽同时，缘和缘所生性以俱生边得。此中以有漏之词，如有贪一样也包含有见的遮止，故应知也摄取见漏。以"生已尽"等诸词。彼即省察智。地即转起处。
以何意趣作"然则他的什么"等诘问，显示彼而说"非首先"等。其中意趣为非首先他的过去生以道修习已尽。其中说原因"因为先前已尽"。他的未来生非已尽，是为文的连接。非未来即取未来性普遍而以诡辩诘问，所以说"因为对未来无精进"。但此处意指未来差别，对它的灭尽也必定有精进，所以说"然而"等。在一四五蕴有中即取三有是为显示生已无余尽如所说方法。彼即如所说生。彼即漏尽比丘。
所谓梵行住以最胜说即是生起道梵行，所以说"已住"。正见在四谛中以成就遍知等行相转起时，正思惟等也随顺于苦谛遍知现观而转起，它们在其他诸谛中断现观等转起也明显，所以说"在四谛中以四道以遍知断作证修习"。在苦灭道中遍知作证修习唯为断集，所以说"以彼彼道应断诸烦恼已断"。如此性即此诸行相为如是，彼性为如此性，为彼义即所说。而那些行相此处意指作为圣道作用的遍知等，所以说"如是十六行相性"。因为它们对省察道者以道威力明显而现起，在遍知等中断为主要因为它们是为彼，所以说"或为烦恼尽性"。或依已断烦恼省察如是说。第二种解释中如此性为从格与格，所以说"从如此性"。其他即未来。而这些称为最后自体的五蕴已遍知而住，以此显示它们的不住立。因为住立以不遍知为根。如说"诸比丘，如果对段食有贪有喜有爱，识在彼住立生长"等。所以说"如已断根的树"等。

249.Pabbatamatthaketi pabbatasikhare. Tañhi yebhuyyena saṅkhittaṃ saṅkucitaṃ hotīti pāḷiyaṃ ‘‘pabbatasaṅkhepe’’ti vuttaṃ. Pabbatapariyāpanno vā padeso pabbatasaṅkhepo. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Sippiyoti suttiyo. Sambukāti saṅkhalikā. Ṭhitāsupi nisinnāsupi gāvīsu. Vijjamānāsūti labbhamānāsu, itarā ṭhitāpi nisinnāpi ‘‘carantī’’ti vuccanti sahacaraṇanayena. Tiṭṭhantameva, na pana kadācipi carantaṃ. Dvayanti sippisambukaṃ, macchagumbanti idaṃ ubhayaṃ. Tiṭṭhantanti vuttaṃ carantaṃ pīti adhippāyo. ‘‘Itarañca dvaya’’nti ca yathāvuttameva sippisambukādidvayaṃ vadati. Tañhi caratīti. Kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti. Sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantaṃ pīti yojanā kātabbā.

Tesaṃ dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā ñāṇesu. Bhūmibhedato, kālabhedato, santānabhedato cāti sattavidhārammaṇaṃ vipassanāñāṇaṃ. ‘‘Rūpāyatanamattamevā’’ti idaṃ tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na tattha gandhāyataṃ ādīnaṃ abhāvato. Na hi rūpakalāpo gandhāyataṃ ādirahito atthi. Parinipphannameva nimmitarūpaṃ, tenāha ‘‘parittapaccuppannabahiddhārammaṇa’’nti. Āsavakkhayañāṇaṃ nibbānārammaṇameva samānaṃ parittattikavasena appamāṇārammaṇaṃ, ajjhattattikavasena bahiddhārammaṇaṃ, atītattikavasena navattabbārammaṇañca hotīti āha ‘‘appamāṇabahiddhānavattabbārammaṇa’’nti. Kūṭo viya kūṭāgārassa bhagavato desanāya arahattaṃ uttamaṅgabhūtanti āha ‘‘arahattanikūṭenā’’ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataṃ paramasallekhapaṭipattidīpaniṃ jhānābhiññādiuttarimanussadhammavibhūsitaṃ cuddasavidhamahāsāmaññaphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ desanaṃ niṭṭhāpesi.

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā

250.Ādimajjhapariyosānanti ādiñca majjhañca pariyosānañca. Sakkaccaṃ sagāravaṃ. Āraddhaṃ dhammasaṅgāhakehi.

Abhikkantā vigatāti atthoti āha ‘‘khaye dissatī’’ti. Tathā hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena, parijanena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya . Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

‘‘Coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ, ‘‘vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhūtiādīsu (ma. ni. 1.327; saṃ. ni. 2.127; 3.35; 

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249. 在山顶即在山峰。因为它多是收缩聚集，所以在圣典中说"在山收聚"。或者山所摄的地方为山收聚。无浊即无混浊，它的无浊性因无泥浆而有，所以说"无泥"。蛤即贝。螺即螺。在站立和坐着的牛中。在存在即在可得，其他站立和坐着也因同行方法称为"行走"。只是站立，而从不行走。二即蛤和螺、鱼群这两种。站立说行走也是意趣。"其他二"说的即如前所说的蛤螺等二。因为它行走。或者何必这样同行，此处应知如所得之取。因为依砂石地而站立。依蛤螺和鱼群而站立也行走，应作如是连接。
彼等十智。此中即在彼所缘分别，或在彼等智中。依地差别、时差别和相续差别，观智有七种所缘。"仅色处"此说因为彼智在所化作的意生身中仅缘色处而转起，不是因为彼处无香处等。因为没有离香处等的色聚。所化色是完全成就，所以说"小现在外所缘"。漏尽智虽以涅槃为所缘，依小三法为无量所缘，依内三法为外所缘，依过去三法为不可说所缘，所以说"无量外不可说所缘"。如重阁之顶，阿罗汉为世尊教说的最上分，所以说"以阿罗汉为顶"。完成教说即完成破除外道见、显示种种欺诈谄曲等邪命、庄严三种戒、显明最高减损行、庄饰禅定神通等上人法、庄严十四种大沙门果的无共他教说。
阿阇世王表白为优婆塞说释
250. 初中后即初和中和后。恭敬即有敬意。结集者所开始。
殊胜为已去为义，所以说"见于尽"。如是上面说"初夜已过"。更殊胜即极为可爱悦意，如是也为美妙善，所以说"见于妙"。何者即在天龙夜叉乾闼婆等中是何者。我的即我的。足即足。神通即以如此如是天神通。威德即以如此眷属和随从。光辉即照耀。以殊胜即以极可爱可意端正。以色即以肤色身色光泽。照亮一切方即照亮十方如月如日作一光明一照明，为偈颂的义。端正即殊妙色具足色。
"贼贼、蛇蛇"等中重复表示怖畏，"刺刺、打打"等中表示忿怒，"善哉善哉"等中...
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5.1005) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 44) acchare, ‘‘abhikkamathāyasmanto abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’tiādīsu (saṃ. ni. 2.63) soke, ‘‘aho sukhaṃ aho sukha’’ntiādīsu (udā. 20; dī. ni. 

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5.1005. 在赞叹中，"去去、割割"等在匆忙中，"来来"等在好奇中，"佛陀佛陀"如是思惟等在惊异中，"请前进尊者们请前进尊者们"等在欢笑中，"独子在哪里独子在哪里"等在悲伤中，"啊乐啊乐"等在...
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3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho, tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsu garahāyaṃ, ‘‘abhirūpaka abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha ‘‘abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasenettha liṅgavibhattipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā dassetabbāti te padhānabhūte tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā paññāpamukhā lokuttarā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā, paresaṃ rāgapariḷāhādivūpagamanena ca karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato saddhammacakkappavattanato, micchāvādaviddhaṃsanato sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato kusalamūlasaṃropanato, apāyadvārapidhānato saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.


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3.305. 在净信中。"和"字有未说聚集义，由此应知摄取诃责、不敬等。其中"恶者恶者"等在诃责中，"端正者端正者"等在不敬中应知。
此非依重复而说两次，而是依两义，所以说"或者"等，观待"殊胜"之语依中性而说。而彼世尊之语以为法的开示而如是说。或者此是仅显示义，所以此中依义应知性数变化。第二句中也是此理。除过失即因断除贪等烦恼。得功德即因成就戒等功德。应显示在教说所得的功德中作为主要的，所以为显示那些主要而说"因生信因生慧"。因为信为首的是世间功德，慧为首的是出世间功德。因戒等义成就为有义。因自性词成就为有文。因易解语词运用为浅显语。因细密微妙而义难解为深义。因柔滑柔软甜美语词运用为悦耳。因广大清净可爱义为入心。因破除慢过慢而不自高。因摧碎傲慢激动而不贬他。因以利益意趣转起，及息灭他人贪热恼等而慈悲清凉。因破除烦恼黑暗而慧光明。因如迦陵频伽声美妙而悦意入耳。因前后无违清净而能抵抗。因悦意入耳而闻之乐。因能抵抗及以利益意趣转起而思之益。如是等中，以等字应知摄取转轮回轮转法轮、破邪说立正说、拔不善根植善根、闭恶趣门开天道门、止遍起断随眠等。


Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvā ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā. ‘‘Esa maggo, evaṃ gacchā’’ti dasseyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayo paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti. Sabbo apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggā. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjota-ggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi nānāvidhakuhanalapanādimicchājīvavividhamanādivibhāvanapariyāyehi. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ, tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena, atthasampaṭipādanena ca hotīti āha ‘‘aghassa tātā, hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gamu-saddo nī-saddādayo viya dvikammako, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho. Gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento ‘‘iminā adhippāyenā’’tiādimāha. Tattha ‘‘bhajāmī’’tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacaratā, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. ‘‘Gacchāmī’’ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha ‘‘yesañhī’’tiādi.

‘‘Adhigatamagge sacchikatanirodhe’’ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’tiādimāha. Nanu ca kalyāṇaputhujjanopi ‘‘yathānusiṭṭhaṃ paṭipajjatī’’ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva vuttā ‘‘apāyesu apatamāne dhāretī’’ti. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo . Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggaṃ akkhāyatī’’ti (itivu. 90; a. ni. 

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倒置即被某人倒置。向下生即自然而然向下生。揭开即使开放。手握即不说"向东方、向北方去"等而握手使无疑。"此是道，如是去"而显示。黑分十四即在黑分的第十四。倒置即使不能承载的器皿通过成为能承载而翻正。因为面向无知而向下生，因倒置而背离正法，因此而堕于邪法，如是二句应如理连接，不是如次第。虽然欲贪等因为是障碍而能遮蔽，但邪见以特殊方式遮蔽众生因邪执着，所以说"被邪见丛林遮蔽"。所以世尊说："诸比丘，我说邪见是最恶的过失。"一切趣向恶趣之道为邪道为恶道。因为与正见等相对，所以邪见等八邪法为邪道。因为这两者的对立，所以说"显示天道解脱道"。依止酥等的灯不如依止油的灯那样明亮，所以取油灯。以这些方便即以这些倒置翻正遮蔽开显等譬喻所应譬喻的方式，或以如是所说种种欺诈谄曲等邪命破除等显示的方便。所以说"以种种方便显示法"。
净信所作即信者应作的供养。归依即依止，所以说"究竟"。成为究竟因为遮止非义和令得义利，所以说"苦的救护者和利益的施设者"。苦即是说苦，但义为恶，这是属格的主格用法。此中这个"去"字不像"导"字等是二宾语，所以如说"导羊到村"，不能说"我去世尊为归依"，而应说"我去归依"。"如是"字此处省略说。显示其义为去和以彼意趣亲近或了知，所以说"以此意趣"等。其中"亲近"等，后后是前前的义说，或亲近是以归依意趣靠近，侍奉是亲近，礼拜是以作应作而承事，如是一切都只显示无他归依。"去"字如何得到"了知"此义，所以说"因为那些"等。
以"已得道已证灭"二句只显示果位者，不显示道位者，所以显示他们说"如教而行"等。然而善凡夫也说"如教而行"？虽然如此说，但无譬喻地只应如是说道位者，不是其他因为未入正性决定。如是只说他们"不堕恶趣而护持"。因为以入正性决定而有可能脱离恶趣。宣说即此处"如是"字是起首义或种类义，由此"诸比丘，凡诸法有为或无为，离贪被称为其最上"...
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4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena ‘‘dhammo’’ti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi. Tathāpi yasmā ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭipassaddhippahānakiccatāya, niyyānānuguṇatāya, niyyānapariyosānatāya ca, pariyattidhammassa pana ‘‘niyyānadhammassa samadhigamanahetutāyā’’ti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhārūḷho evāti dassento ‘‘na kevala’’ntiādimāha.

‘‘Kāmarāgo bhavarāgo’’ti evamādi bhedo sabbopi rāgo virajjati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejaṃ asokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti. (Ma. ni. 1.283; ma. ni. 2.339; mahāva. 9) sabbadhammakkhandhā kathitāti yojanā.

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 4.92; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni. 

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4.34. 摄取经句，或以"详细"。此中圣道因出离性，涅槃因为是彼义成就因，这两者无譬喻地称为"法"。因为涅槃作为所缘缘而得，圣道的彼义成就。如是也因为从"彼信未寂静"等语，圣果以道所断烦恼的止息断作用、随顺出离、出离究竟，而教法则以"为证得出离法的因"此方便如所说方法而得法性。显示此义已升起于圣典，所以说"不仅"等。
"欲贪有贪"如是等差别一切贪以此离贪故为离贪而说道。因为称为动的爱及内烧相的忧在彼生起时完全灭尽故无动无忧而说果。无对即因显示无违背而与任何无违背，或义为可意殊胜。因为以熟练而转起，或因显示殊胜功德而熟练。如说："婆罗门，我非以害想说熟练，在人中说殊胜法。"说一切法蕴，是为文的连接。
以见戒和合即如说"圣者以此见出离而行者正趣苦尽，以如是见而住于见共"如是所说的见，"彼等戒无缺无穿无斑无点，自在为智者所赞不被执取能引定，以如是戒而住于戒共"...
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6.11; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva . Aṭṭha ca puggaladhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni ‘‘saraṇa’’nti gamanena, tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanakathāvaṇṇanā

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti ‘‘saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāvahāti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Hiṃsatthassa sara-saddassa vasenetaṃ padaṃ daṭṭhabbanti ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ kathaṃ kassa vāti codanaṃ sodhento ‘‘saraṇagatāna’’ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa gahitattā. Dukkhanti kāyikadukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ, tayidaṃ sabbaṃ parato phalakathāyaṃ āvibhavissati. Etanti ‘‘saraṇa’’nti padaṃ.

Evaṃ avisesato saraṇa-saddassa atthaṃ dassetvā idāni visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Hite pavattanenāti ‘‘sampannasīlā bhikkhave viharathā’’tiādinā (ma. ni. 

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6.11. 如是所说的戒和见戒共的和合性，义为见戒平等。和合即结合，义为和谐。因为圣者即使住在任何远处，以自己功德的圆满也是和合。那八种补特伽罗法见者，即依人双数四者依补特伽罗八者，因为亲见圣法而为法见者。三事以"归依"之去和三次去而为三归依。表白即以语宣说自己内心所得。
归依说释
如归依的境界差别果报染污差别，行者的显示也为彼熟练，所以说"为熟练于归依，归依...等应知"，因为没有彼不可能有归依。为何此中不取清净，难道清净显示不能带来彼熟练？这是真实，但以取染污已在义上显示，所以不取。因为它们的染污因无明等，以一切方式不令未生者生起，已生者断除而成清净。应依伤害义的"sara"字见此词，所以说"伤害为归依"，而清除那伤害是对谁如何为谁的诘问说"归依者"等。其中怖畏即轮回怖畏。惊怖即心惊，因为已取心苦。苦即身苦。恶趣折磨即属于恶趣的一切苦，这一切将在后面果报说中显现。此即"归依"之词。
如是显示归依字的无差别义后，现在为显示差别义而说"或者"等。以利益转起即如"诸比丘，具足戒而住"等...
[注：原文似乎未完整，以省略号结尾]

1.64, 69) atthe niyojanena. Ahitā ca nivattanenāti. ‘‘Pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsatīti yojanā, anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi tappasādataggarutāhi. Vidhūtadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ saraṇaṃ gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo. Ettha ca pasāda-ggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti. Tasmā tappasādena vikkhambhanavasena vigatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenāpi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

Maggakkhaṇe ijjhatīti yojanā. ‘‘Nibbānārammaṇaṃ hutvā’’ti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti. Buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā, tenāha ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya patipāṭiyā asammohapaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati. Maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassāpi icchitabbattā.


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1.64,69. 以指导于义利。以离非义利。如"杀生有恶报,后世有恶"等以显示过患等方式而离非义。破除怖畏即以不转起和转起为因的灾祸以令不转起而破坏。以度脱有的荒野称为道的法,其他以给予安慰而破除众生的怖畏,是为连接。供养即以布施方式供养方式而献上的供养物。以令得广大果报而破除众生的怖畏是为连接,意趣为无上应供性。以此方便即以此分别所说的因缘。
"世尊是正等觉者,法是善说,僧众是善行道"如是转起于彼三宝的净信为彼净信,彼三宝为此重故为彼重性,彼净信和彼重性为彼净信彼重性,以彼净信彼重性。因为远离见疑痴不信等而破除烦恼。彼三宝为归趣归依保护洞窟如是转起为彼归趣行相转起的心生起为归依以此去归依。具彼即具足彼所说心生起。如是靠近即亲近侍奉礼拜,或如是知了解,应知如是义。此中以净信所取说世间归依。因为彼以净信为主。以重性所取说出世间。因为圣者以了知功德而如石盖般见三宝为重。所以以彼净信依镇伏而离烦恼,以彼重性依断除,应如是连接因为断除不恭敬因。而此中彼归趣性为彼趣性,由此应知摄取将说的四种归依。或不分别显示净信重性,以净信所取取不动净信和其他,如是以重性所取,以二者应连接二种归依。
在道刹那成就是为连接。以"作为涅槃所缘"显示以义即证四谛为出世间归依。因为此中涅槃法以现证现观方式,道法以修习现观方式通达即成就归依义。而佛功德作为声闻行境以遍知现观方式,如是圣僧功德,所以说"依作用成就于整个三宝"。而成就是同时成就,不像世间般次第,因为以无痴通达而通达,是为意趣。而有些人说"归依不作为涅槃所缘而转起。但因道的证得而已证得,如某些三明等的世间明等",他们只应有世间归依,非出世间,而这不合理因为应欲求两种。


Tanti lokiyaṃ saraṇagamanaṃ. Saddhāpaṭilābho ‘‘sammāsambuddho bhagavā’’tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā sammādiṭṭhiti buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. ‘‘Saddhāmūlikā sammādiṭṭhī’’ti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti, tenāha ‘‘diṭṭhijukammanti vuccatī’’ti. Diṭṭhi eva attano paccayehi uju karīyatīti katvā diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathā pavatto cittuppādo. Evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti idaṃ vacanaṃ samatthitaṃ hoti. Saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. ‘‘Saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, ‘‘sammādiṭṭhī’’ti iminā ñāṇasampayuttaṃ saraṇagamanaṃ. Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo, cittuppādo vā. Tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. ‘‘Saraṇa’’nti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo.

Attapariccajananti saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Eseva nayo sesesupi. Buddhādīnaṃ yevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ, tena pariyāyantarehipi attasanniyyātanādi katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi. ‘‘So ahaṃ vicarissāmi…pe… sudhammataṃ’’ (saṃ. ni. 

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彼即世间归依。净信获得即如"世尊是正等觉者"等。以信为根即如所说信为前导的正见，因为以世间领悟方式正确如理见佛的善觉性、法的善法性、僧的善行道性。以"以信为根的正见"显示依信为缘如所说相的慧为世间归依，所以说"称为正见业"。正见以自己的缘而作正，或以此令正见作正为正见业，如是转起的心生起。如是作已"以彼归趣行相转起的心生起"此语成为合理。而取信前导正见应知因为心生起以彼为主。以"净信获得"显示如被母等鼓励的童子等的无知相应归依，以"正见"显示有知相应归依。这是世间归依。以此委托舍弃付与自己为自委托，即如所说正见业。彼三宝为彼归趣依止故为彼归趣，补特伽罗或心生起。彼性为彼归趣性，即如所说正见业。以"归依"意趣以此去弟子性亲近弟子性为弟子性趣近。以归依意趣以此礼敬为礼敬。一切处应依如所说正见业而知义。
自我舍离即为度出轮回苦而舍离自己的自体。于余处也如是方法。唯于佛等即决定也应于自委托等处处说。如是即作彼其他的舍离。
如是以一种方式显示自委托等后，现在为显示以其他方式而开始说"又"等，由此显示以其他方便也作自委托等因为义无别。阿拉瓦卡等，以等字应知摄取萨塔基利和黑摩瓦塔等。难道这些阿拉瓦卡等不是以道而得归依，如何说他们的彼归趣性归依？虽以道得归依也。"我将游行...善法性"...
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1.246; su. ni. 194) ‘‘te mayaṃ vicarissāma , gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti, (su. ni. 182) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi. Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipātena. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. ‘‘Itarehī’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ. Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā anusāsaniṃ paccāsisanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo.

Saraṇagamanappabhedoti saraṇagamanavibhāgo.

Ariyamaggo eva lokuttaraṃ saraṇagamananti ‘‘cattāri sāmaññaphalāni vipākaphala’’nti vuttaṃ. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti evaṃ vuttaṃ ariyasaccassa dassanaṃ.

Niccādito anupagamanādivasenāti ‘‘nicca’’nti aggahaṇādivasena. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. ‘‘Sukhato upagaccheyyā’’ti. ‘‘Ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 

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1.246. "我们将游行，从村到村从城到城...善法性"，因为他们显示彼归趣性行相故如是说。
彼亲属...等由于，此中应各别连接由于亲属，由于怖畏，由于师长，由于应供。其中由于亲属即由于亲属性。于余处也如是。以应供礼敬即以应供性为因的礼敬。以其他即以亲属性等力转起的三种礼敬。以"其他"等为简略显示义而说"所以"等。礼拜即为礼敬的相说。如是形即指现法而说。因为期待后世或出离的教诫只作应供礼敬，是为意趣。
归依差别即归依分类。
圣道即是出世间归依，所以说"四沙门果为异熟果"。一切苦灭即一切轮回苦的不生灭。此即"以正慧见四圣谛"如是所说的圣谛见。
以不作为常等行相等即以不取"常"等力。非处即否定因。无余地即否定缘。以二者否定因缘。以什么即以什么因缘。具见即具足道见的预流者。任何行即在四地的有为行中任一行。作为常而趣近即取为"常"。"作为乐而趣近"即"我后死将成为一向乐无病"...
[注：原文似乎未完整，以省略号结尾]

1.76) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ . Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparittāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ. Imesupi vāresu catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.

‘‘Mātara’’ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ, ariyasāvakassa ca phaladassanatthaṃ evaṃ vuttaṃ. Duṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ. ‘‘Kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā taṃnimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho.

Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti abhibhavanti. Velāmasuttādivasenāpīti ettha karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisasaṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ ‘‘yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20). Velāmasuttādīti ādisaddena aggappasādasuttādīnaṃ (a. ni. 

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1.76. 如是依我见力而取乐，此是就此所说。但以离见心圣弟子为止息热恼而趣近某行为乐，如惊怕醉象的清净婆罗门趣近粪地。在我品为摄取遍等概念而不说"行"而说"任何法"。在这些品中也应知依四地而限定，或依三地。因为凡夫以取着力所取的，圣弟子从彼彼而解脱取着。
在"母"等中，生母为母，生父为父，所说人身漏尽者为阿罗汉。然而圣弟子会夺取他人生命吗？这也是不可能，但为显示凡夫性的大罪过性，及显示圣弟子的果而如是说。恶心即以害心而污心。出血即在活命身体中令如小蝇所饮量的血生起。破僧即同住同界住立的僧。以"业,诵,言说,宣布,取筹"如是所说五个原因而破。其他师即取其他外道"此是我师"如是,此处不存在，是为此义。他们不往恶趣即彼等归依佛者因此因缘不往恶趣，而将充满天众，是为此义。
以十处即以十因缘。超胜即胜过。以韦拉玛经等即此中显示如韦拉玛经的义:以舍施四分之一迦利沙量的八万四千金钵银钵铜钵,依次盛满银金财,具一切庄严的八万四千象,八万四千马,八万四千车,八万四千牛,八万四千童女,八万四千座,八万四千俱胝衣,及无量种种食饮等食物,连续七年七个月的韦拉玛大施,施与一预流者的布施更大果报,较此施与百预流者的布施,较此施与一一来者,较此施与一不还者,较此施与一阿罗汉,较此施与一辟支佛,较此施与一正等觉者,较此施与以佛为首的僧,较此为四方僧建寺,较此归依更大果报。因为说"居士,韦拉玛婆罗门所施大施,若有人供养一具见者,此较彼更大果报"等。韦拉玛经等,以等字摄取最上净信经等...
[注：原文似乎未完整,以省略号结尾];

4.34; itivu. 90) saṅgaho daṭṭhabbo.

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ, tattha sammoho. ‘‘Buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti taṇhādiṭṭhādivasena sadoso, lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha ‘‘anavajjo kālakiriyāyā’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha ‘‘aphalo’’ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.

Ko upāsakoti sarūpapucchā, kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā, tena kena pavattinimittena upāsaka-saddo tasmiṃ puggale nirūḷhoti dasseti, tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa abhidheyye pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo, so pana micchājīvassa parivajjanena hotīti sopi vibhajīyati. Kā vipattīti kā assa sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Sampattīti etthāpi eseva nayo.

Yo kocīti khattiyādīsu yo koci, tena saraṇagamanaṃ evaṃ kāraṇaṃ, na jāti ādivisesoti dasseti.

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakiriyāya ādara gāravabahumānādiyogena payirupāsanato.

Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratipadhānattā tassa sīlassa, tenevāha ‘‘paṭivirato hotī’’ti.

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisaṃ ādiduccaritaṃ vajjetvā kāyasamādinā sucaritena jīvikaṃ dasseti. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā vā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.


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4.34. 应知摄取。
无知即不知三事的功德，对彼迷惑。"是否是佛，是否不是"等疑惑为犹豫。邪知即以非功德性思维彼功德而颠倒取着。以等字摄取不恭敬等。非大光辉即非明亮，不清净不皎洁是为义。非大扩展即非广大。有过即依爱见等而有过，世间归依如受学处般无所取定时限唯至命终，所以它以蕴坏而坏，故说"无过于死时"。彼即无过归依差别。虽无过也无可意果，故说"无果"。为何？因无异熟。因为它非不善。
何为优婆塞即问自性，为有何相优婆塞是所说。为何即问原因，由此显示以何转起因缘优婆塞词确立于彼补特伽罗，故说"为何称为优婆塞"。词的所诠义转起因缘是彼义的彼性因。何为其戒即如何是彼优婆塞的戒，以多少戒此称为具戒，是为义。何为命即何为其正命，而彼以远离邪命而有故也分别彼。何为败坏即何为其戒或命的败坏。因为直接的是规定或禁止。成就于此也是此方法。
任何即在刹帝利等中任何，由此显示归依如是为因，非生等特胜。
由亲近即由彼归依，于彼以恭敬作及爱敬尊重等相应而亲近。
离即恶说为杀生等恶戒，由其止息破坏灭除为离，五离因为彼戒以离为主，所以说"已离"。
邪贸易即非正贸易不正贸易不适贸易。舍即以不作而舍。如法即不离法，由此也否定其他非法活命。平等即不不平等，由此显示舍离身邪等恶行而以身平等等善行活命。武器贸易即作或令作或得已作的武器物品的销售。众生贸易即人的销售。肉贸易即如屠夫等养育鹿猪等而备办肉的销售。酒贸易即配制任何酒的销售。毒贸易即配制毒或取毒的销售。此中说武器贸易因为是伤害他人的因而不应作，众生贸易因为令成非自由，肉贸易因为是杀因，酒贸易因为是放逸处。


Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo, pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikiṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānaṃ ādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāya upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ.

Ādimhītiādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānamidaṃ nāma panasaphalaṃ pāpuṇātī’’tiādinā taṃ taṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatagganti vā ajjadagganti vā ajja icceva attho.

‘‘Pāṇehi upeta’’nti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenāpi taṃ vatthuttayaṃ paṭipūjento ‘‘saraṇagamanaṃ rakkhāmī’’ti uppannaṃ tassa rañño adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento ca na vācāmattena, na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.

Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha ‘‘aparādho’’ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati, tenāha ‘‘atikkamma abhibhavitvā pavatto’’ti. Caratīti ācarati karoti. Dhammenevāti dhammato anapetena payogena. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha ‘‘khamatū’’ti.

251. Sadevakena lokena ‘‘saraṇa’’nti araṇīyato ariyo, tathāgatoti āha ‘‘ariyassa vinaye buddhassa bhagavato sāsane’’ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ ‘‘vuddhi hesā’’ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto saṃvaraṃ āpajjatīti āhāti yojanā.



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彼即即五离相戒及五邪贸易相命。败坏即破坏及恼乱。以何即以何行道。旃陀罗即优婆塞旃陀罗。垢即优婆塞垢。下劣即优婆塞低劣。于佛等及业果中信的相反为不信邪胜解，具足如是所说不信为不信者。依如是所说戒败坏命败坏力为恶戒者。"以此见等此为吉祥"如是具足愚人所思虑称为见闻觉知吉祥为迷信吉祥者。信吉祥即唯信见吉祥等差别的吉祥。非业即不信业所有。此外即此一切知佛教外的外道教。寻求应施即觉想恶行者为应施而寻求。作前行即先作布施尊敬等善行。此中应知寻求应施前行为一而有五法。
应知成就与败坏所说相反。此是差别-因为生四众欢喜故优婆塞为宝即优婆塞宝。因为功德庄严名声香善故优婆塞为莲即优婆塞莲。如是优婆塞白莲。
在始即始义。在边际即在边际边。以精舍分即以房间部分，"住此室者得如是面果"等以彼彼住处部分是为义。从今日起或从今日起或今日即是义。
以"具命"此显示彼归依作至命边际而说"乃至我命转起"等,复以命奉事彼三事,显示彼王生起"我护归依"的意趣而说"我"等。具命即乃至我命持续,乃至归依已具,具已非仅言语,非仅一次心生,而是以舍命力乃至命已具,如是应知此义。
过失为超越善规则而违犯故说"罪过"。或以此超越过失即过失,违犯的转起不善法。以彼犯即罪过。因为彼胜过而转起于犯者,故说"超越胜过而转起"。行即行作。如法即不离法的加行。受持即以忍受力领受是为义故说"忍受"。
251. 由天人世间应归依故为圣,如来故说"于圣律中世尊佛教"。作补特伽罗依止即虽然"此是增长"如是以法依止力开始语句,但作教说补特伽罗依止而得律仪故说,是为结合。

253. Imasmiṃyeva attabhāve nippajjanakānaṃ attano kusalamūlānaṃ khaṇanena khato, tesaṃyeva upahananena upahato. Ubhayenāpi tassa kammāparādhameva vadati. Patiṭṭhāti sammattaniyāmokkamanaṃ etāyāti patiṭṭhā, tassa upanissayasampadā. Sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho, tenāha ‘‘tathā’’tiādi. Dhammesu cakkhunti catusaccadhammesu tesaṃ dassanaṭṭhena cakkhu. Aññesu ṭhānesūti aññesu suttapadesu. Muccissatīti saṭṭhi vassasahassāni paccitvā lohakumbhī narakato muccissati.

Yadi anantare attabhāve narake paccati, imaṃ pana suttaṃ sutvā rañño ko ānisaṃso laddhoti āha ‘‘mahānisaṃso’’tiādi. So pana ānisaṃso niddālābhasīsena vutto tadā kāyikacetasikadukkhāpagamo, tiṇṇaṃ ratanānaṃ mahāsakkārakiriyā, sātisayo pothujjanikasaddhāpaṭilābhoti evaṃpakāro diṭṭhadhammiko, samparāyiko pana aparāparesupi bhavesu aparimāṇo yevāti veditabbo.

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissati, kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Atha paccekabuddho hutvā parinibbāyissati, kathaṃ tadā dhammacakkhuṃ uppajjissati, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayāti? Nāyaṃ virodho ito parato evassa paccekabodhisambhārānaṃ sambharaṇīyato. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti katābhinīhārasambhavato. Apare pana bhaṇanti ‘‘paccekabodhiyā yevāyaṃ katābhinīhāro. Katābhinīhārāpi hi tattha niyatiṃ appattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā ‘sacāyaṃ bhikkhave rājā’tiādimāha. Mahābodhisattānameva ca ānantariyaparimutti, na itarabodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyāni pasavi, tasmā kammantarāyenāyaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate paccekabuddho hutvā parinibbāyissatī’’ti daṭṭhabbaṃ.

Sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

3. Ambaṭṭhasuttavaṇṇanā

Addhānagamanavaṇṇanā

254.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa padassa vaṇṇanā atthavibhajanā. ‘‘Hitvā punappunāgatamattha’’nti (dī. ni. aṭṭha. 

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253. 以挖掘在此身中将生起的自己善根而被挖掘，以损害彼等而被损害。以二者说其业罪过。以此入正性决定为住立，彼为资助圆满。以作业罪过而被破坏毁坏者为破住立，故说"如是"等。法眼即以见彼等四谛法故为眼。于其他处即于其他经文。将解脱即烧六万年后将从铜釜地狱解脱。
若于直接之身在地狱受苦，闻此经王得何利益故说"大利益"等。而彼利益以得眠为首而说彼时身心苦离去，作三宝大恭敬，得殊胜凡夫信，如是种种现法利益，而后世于诸有中无量，应如是知。
此中说-若王无业障碍当于彼座生起法眼，如何未来成为辟支佛而般涅槃。若成为辟支佛而般涅槃，如何彼时生起法眼，难道此声闻菩提辟支菩提资助非异资助？此无相违因为从此以后彼将集辟支菩提资粮。因为将觉悟声闻菩提的众生，若无彼集合，异时将以辟支菩提觉悟因为有已发愿资粮。其他则说："此确以辟支菩提已发愿。因为已发愿者于彼未得决定因为未得彼智成熟,于师现前将得声闻菩提",故世尊说"若此比丘王"等。只有大菩萨解脱无间罪,非其他菩萨。如是已决定于辟支菩提的提婆达多以长时所生于世主的恨而造重无间罪,所以此王现今以业障碍未集见的现观,以辟支菩提决定于未来成为辟支佛而般涅槃,应如是见。
沙门果经注释的显了义。
3.阿摩昼经注释
行道注释
254. 未曾词注释即因以义释方式未曾取故对未曾词的注释义分别。"舍已再再来义"。
[注：原文中经号1.、2等似已省略,故从3开始];

1.ganthārambhakathā) hi vuttaṃ. Janapadinoti janapadavanto, janapadassa vā issarā rājakumārā gottavasena kosalā nāma. Yadi eko janapado, kathaṃ bahuvacananti āha ‘‘rūḷhisaddenā’’ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha rūḷhi yathā aññatthapi ‘‘kurūsu viharati, aṅgesu viharatī’’ti ca. Tabbisesanepi janapada-sadde jāti-sadde ekavacanameva. Porāṇā panāti pana-saddo visesatthajotano, tena puthuatthavisayatāya evañcetaṃ puthuvacananti vakkhamānavisesaṃ joteti. Bahuppabhedo hi so padeso tiyojanasataparimāṇatāya. Naṅgalānipi chaḍḍetvāti kammappahānavasena naṅgalānipi pahāya, nidassanamattañcetaṃ. Na kevalaṃ kassakā eva, atha kho aññepi manussā attano attano kiccaṃ pahāya tattha sannipatiṃsu. ‘‘So padeso’’ti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā eva kosalāti katvā.

Cārikanti caraṇaṃ, caraṇaṃ vā cāro, so eva cārikā. Tayidaṃ maggagamanaṃ idhādhippetaṃ, na cuṇṇikagamanamattanti āha ‘‘addhānagamanaṃ gacchanto’’ti. Taṃ vibhāgena dassetuṃ ‘‘cārikā ca nāmesā’’tiādi vuttaṃ. Tattha dūrepīti nātidūrepi. Sahasā gamananti sīghagamanaṃ. Mahākassapapaccuggamanādiṃ ekadesena vatvā vanavāsītissasāmaṇerassa vatthuṃ vitthāretvā janapadacārikaṃ kathetuṃ ‘‘bhagavā hī’’tiādi āraddhaṃ. Ākāsagāmīhi eva saddhiṃ gantukāmo ‘‘chaḷabhiññānaṃ ārocehī’’ti āha.

Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvaseneva sijjhanato ‘‘buddhadāyajjaṃ te dassāmī’’ti vuttanti vadanti. Apare pana aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto ‘‘dassāmī’’ti avocāti vadanti. Upasampādetvāti dhammasenāpatinā upajjhāyena upasampādetvā.

Navayojanasatikampi ṭhānaṃ majjhimadesapariyāpannameva, tato paraṃ nādhippetaṃ turitacārikāvasena agamanato. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena majjhimamaṇḍalaṃ osarati.‘‘Sattahi vā’’tiādi ‘‘ekamāsaṃ vā’’tiādinā vuttānukkamena yojetabbaṃ.

Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsukatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya aṭṭhuppattikālaṃ ākaṅkhamānena. Surāpānasikkhāpadapaññāpane (pāci. 328) viya sikkhāpadapaññāpanatthāya. Bodhaneyyasatte aṅgulimālādike (ma. ni. 

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诸有国土者即有国土者,或国土的主即以姓氏称为憍萨罗的王子们。若一国土,如何用复数故说"以惯用语"。因为文字思考者于如是处欲如是性数如相应,此是惯用如其他处也说"住憍萨罗中,住鸯伽中"。其形容词国土语种语也是单数。而古人即转明差别义,以彼显示将说由多义境故如是为复数的差别。因为彼地区以三百由旬量而有多差别。舍弃犁即以舍离作业力舍犁,此仅为举例。不仅农夫,而且其他人也舍自己的工作而集于彼。"彼地区"即从地区通称而说,或以语转换,为彼等地区是为义。称为憍萨罗即以善为憍萨罗。
游行即行走,或行走即游,即是游行。此所说是道路行走,非仅散漫行走故说"行道而行"。为显示彼差别而说"游行名为"等。其中虽远即不太远。突然行即速行。略说大迦叶迎接等一分而广说林住帝须沙弥事而说游行国土故"世尊"等开始。欲与神通者同行故说"告诉六神通者"。
虽以僧羯磨成就而具足戒以师命力成就故说"我将给你佛继承"如是说。其他则说未满二十岁而允许彼具足戒故说"将给"。令具足戒即以法将军为亲教师令具足戒。
九百由旬处也摄属中国,超过彼不意趣因为以速游行力不去。普遍即所去处四方普遍。以其他因即因比丘止观未成熟及以其他中区众生智成熟等因而入中区。"或以七"等应以"或一月"等所说次第结合。
为身安乐即以一处常住力增长界的身以行走为安乐。为期待事缘时即如火蕴譬经、摩伽提婆本生等教说如是期待说法事缘时。如饮酒学处制定如是为制定学处。为教化所化众生如指鬘等。

2.347) bodhanatthāya. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā anibaddhacārikā.

Dasasahassi lokadhātuyāti jātikhettabhūte dasasahassacakkavāḷe. Tattha hi satte paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati. Sabbaññutaññāṇajālassa anto paviṭṭhoti tassa ñāṇassa gocarabhāvaṃ upagato. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripākañāṇā ajja mayā vinetabbā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharati. Tassa saha samannāhārā eko vā dve vā bahū vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti ayamettha buddhānubhāvo. Evampi āpāthamāgatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ pubbahetuṃ sampati vattamānañca paṭipattiṃ oloketi, tenāha ‘‘atha bhagavā’’tiādi. Vādapaṭivādaṃ katvāti ‘‘evaṃ nu te ambaṭṭhā’’tiādinā mayā vuttavacanassa ‘‘ye ca kho te bho gotama muṇḍakā samaṇakā’’tiādinā paṭivacanaṃ katvā tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ asambhivākyaṃ sādhusabhāvāya vācāya vattuṃ ayuttavacanaṃ vakkhati. Nibbisevananti vigatatudanaṃ, mānadabbavasena apagataparipphandananti attho.

Avasaritabbanti upagantabbaṃ. Icchānaṅgaleti idaṃ tadā bhagavato gocaragāmanidassanaṃ samīpatthe bhummanti katvā. ‘‘Icchānaṅgalavanasaṇḍe’’ti nivāsanaṭṭhānadassanaṃ adhikaraṇe bhummanti. Tadubhayaṃ vivaranto ‘‘icchānaṅgalaṃ upanissāyā’’tiādimāha. Dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā paṭipatti, sā ca sīlasamādhipaññāvasenāti taṃ dassetuṃ ‘‘sīlakhandhāvāra’’ntiādi vuttaṃ. Yathābhirucitenāti dibbavihārādīsu yena yena attano abhirucitena vihārena.

Pokkharasātivatthuvaṇṇanā



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2.347. 为教化。为某一或若干补特伽罗而行是固定行。除此之外是非固定行。
十千世界即生起田地的十千轮围。因为于彼见已熟根众生而住立引导佛智故说展开智网。入一切知智网内即趣入彼智的境界。世尊入大悲定已,从彼出定而立志"凡今日当由我调伏的有能力成熟智的众生,愿彼等现起于我智"而作意。与彼作意俱,一或二或多当时堪调伏的所化众生现起于智,此是佛威力。如是虽已现起,但观察彼等的资助、前行、前因及现在进行的修行,故说"于是世尊"等。作议论反议论即将以"如是否汝阿摩昼"等我所说语,以"尊瞿昙彼等秃沙门"等作反语而以三次说低贱语力令堕落种种不实语,将说不适于善性的语的不当语。无刺激即离刺激,以减除慢力而离动摇是为义。
应趣入即应前往。于伊奢能伽罗即此显示彼时世尊的行境村,以近处位格。"于伊奢能伽罗林"即显示住处以处所位格。开显彼二者而说"依近伊奢能伽罗"等。法王世尊的一切调伏非法为主的行道,彼依戒定慧力,为显示彼而说"戒蕴营"等。以自所好即以天住等中自所喜好的住。
波伽罗沙提事注释;

255.Manteti irubbedādimantasatthe. Pokkhare kamale sayamāno nisīdīti pokkharasātī. Sāti vuccati samasaṇṭhānaṃ, pokkhare saṇṭhānāvayave jātoti ‘‘pokkharasātī’’tipi vuccati. Setapokkharasadisoti setapadumavaṇṇo. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnaṃ abhāvena suparisuddhā.

Imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āha ‘‘ayaṃ panā’’tiādi. Padumagabbhe nibbatti tenāyaṃ saṃsedajo jāto. Na pupphatīti na vikasati. Rajatabimbakanti rūpiyamayaṃ rūpakaṃ.

Ajjhāvasatīti ettha adhi-saddo issariyatthadīpano, āsaddo mariyādatthoti dassento ‘‘abhibhavitvā’’tiādimāha. Tehi yuttattā hi ukkaṭṭhanti upayogavacanaṃ, tenāha ‘‘upasaggavasenā’’tiādi. Yāya mariyādāyāti yāya avatthāya.Nagarassa vatthunti ‘‘ayaṃ khaṇo, sumuhuttaṃ mā atikkamī’’ti rattivibhāyanaṃ anurakkhantā rattiyaṃ ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tasmā ukkāsu ṭhitāti ukkaṭṭhā, ukkāsu vijjotayantīsu ṭhitā patiṭṭhitāti mūlavibhujādipakkhepena saddasiddhi veditabbā, niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhī’’ti . Tassāti ‘‘ukkaṭṭha’’nti upayogavasena vuttapadassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti ‘‘sattussada’’ntiādipadesu. Yathāvidhi hi anupayogo purimasmiṃ. Tatthāti ‘‘upasaggavasenā’’tiādinā vuttavidhāne. ‘‘Saddasatthato pariyesitabba’’nti etena saddalakkhaṇānugato vāyaṃ saddappayogoti dasseti. Upaanuadhiāitievaṃpubbake vasanakiriyāṭhāne upayogavacanameva pāpuṇātīti saddavidū icchanti.

Ussadatā nāmettha bahulatāti, taṃ bahulataṃ dassetuṃ ‘‘bahujana’’ntiādi vuttaṃ. Gahetvā posetabbaṃ posāvaniyaṃ. Āvijjhitvāti parikkhipitvā.

Raññā viya bhuñjitabbanti vā rājabhoggaṃ. Rañño dāyabhūtanti kulaparamparāya yogyabhāvena rājato laddhadāyabhūtaṃ. Tenāha ‘‘dāyajjanti attho’’ti. Rājanīhārena paribhuñjitabbato uddhaṃ paribhogalābhassa seṭṭhadeyyatā nāma natthīti āha ‘‘chattaṃ ussāpetvā rājasaṅkhepena bhuñjitabba’’nti. ‘‘Sabbaṃ chejjabhejja’’nti sarīradaṇḍadhanadaṇḍādi bhedaṃ sabbaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. ‘‘Rājadāya’’nti imināva rañño dinnabhāve siddhe ‘‘raññā pasenadinā kosalena dinna’’nti vacanaṃ kimatthiyanti āha ‘‘dāyakarājadīpanattha’’ntiādi . Nissaṭṭhapariccattanti muttacāgavasena pariccattaṃ katvā. Evañhi taṃ seṭṭhadeyyaṃ uttamadeyyaṃ jātaṃ.


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255. 咒即伊流吠陀等咒书。坐于莲上故为波伽罗沙提。沙提称为平等形状,生于莲的形状肢分故也称为"波伽罗沙提"。如白莲即白莲花色。善圆即于应圆处善圆满。因无黑斑痣等而善清净。
此婆罗门如何前缘,以何世尊摄受而往彼处故说"而此"等。生于莲胎故此湿生生。不开即不开敷。银像即银制形像。
住于即此中胜字显示自在义,至字显示界限义故说"胜过"等。因为与彼相应故高就为宾格,故说"以前缀力"等。以何界限即以何情况。城之地即"此刻,善时勿超过"如是守夜时于夜中放火炬,于火炬燃烧时取城地,所以于火炬住故为高就,于火炬照耀时住立,应知以加入词根展转等而语词成就,或以语源方法于火炬住时住故为高就。其他则说："因地分圆满,财物圆满,人圆满故彼城以具高就德而得高就名"。彼即以宾格力所说"高就"语。不作宾格即不以修饰性相应。余语即"多盛"等语。因为如理不宾格于前。于彼即于"以前缀力"等所说规定。"应从文法寻求"以此显示此语用随顺语相。语法专家欲求以优阿帝阿等为前的住所作业处唯作宾格。
多盛性名于此为多性,为显示彼多性而说"多人"等。应养育而取即养育物。卷曲即围绕。
应如王受用故为王受用。为王施物即以家族相续适应性从王所得施物。故说"继承是为义"。因应以王规受用故得上升受用故无胜施性故说"举伞以王略而受用"。"一切可断破"即说身罚财罚等差别的一切罚。河渡山等即河渡山脚村门林口等。以"王施"如是已成王施时,"为憍萨罗国王波斯匿所施"此语为何义故说"为显示施者王"等。无系舍弃即以无碍舍力而舍弃。如是彼成为胜施最上施。


Upalabhīti savanavasena upalabhīti imamatthaṃ dassento ‘‘sotadvāra…pe… aññāsī’’ti āha. Avadhāraṇaphalattā sabbampi vākyaṃ antogadhāvadhāraṇanti āha ‘‘padapūraṇamatte nipāto’’ti. ‘‘Avadhāraṇatthe’’ti pana iminā iṭṭhatovadhāraṇatthaṃ kho-saddaggahaṇanti dasseti . ‘‘Assosī’’ti padaṃ kho-sadde gahite tena phullitamaṇḍitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni siliṭṭhāni honti, na tasmiṃ aggahiteti āha ‘‘padapūraṇena byañjanasiliṭṭhatāmattamevā’’ti. Matta-saddo visesanivattiattho, tenassa anatthantaradīpanatā dassitā hoti, eva-saddena pana byañjanasiliṭṭhatāya ekantikatā.

Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakavirāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ visesitaṃ hoti, tenāha vuttañhetantiādi. Anekatthattā nipātānaṃ idha anussavattho adhippetoti āha ‘‘khalūti anussavatthe nipāto’’ti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhāro hete ‘‘bho’’ti vā ‘‘āvuso’’ti vā ‘‘devānaṃ piyā’’ti vā. Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gotamoti hi pavattamānaṃ vacanaṃ, buddhiñca tāyati ekaṃsikavisayatāya rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni tāyati rakkhatīti vuccati. Ko pana soti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca ‘‘samaṇo’’ti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato. ‘‘Gotamo’’ti iminā lokiyajanehi uḷārakulasambhūtatādīpanato.

Uccākulaparidīpanaṃ uditoditavipulakhattiyakulavibhāvanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Kenaci pārijuññenāti ñātipārijuññabhogapārijuññādinā kenaci pārijuññena pārihāniyā. Anabhibhūto anajjhotthato. Tathā hi tassa kulassa na kiñci pārijuññaṃ lokanāthassa abhijātiyaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tatopi samiddhatamabhāvo loke pākaṭo paññāto. Iti ‘‘sakyakulā pabbajito’’ti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvadīpanaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito. Sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvena veditabbāti āha atthāvahaṃ sukhāvahanti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaṃhitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathārūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbathāpi accantāya saddhāya pasādanīyo tesaṃ yathābhūtasabhāvattāti dassento yathārūpotiādimāha. Tattha yathābhūtaṃ…pe…arahatanti iminā dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ dasseti. Taṃ dassaneneva ca itaresampi atthato pasādāvahatā dassitā hotīti daṭṭhabbaṃ tadavinābhāvato. Dassanamattampi sādhu hotīti ettha kosiyasakuṇavatthuṃ (ma. ni. aṭṭha. 1.144; khu. pā. aṭṭha. 10) kathetabbaṃ.

Ambaṭṭhamāṇavakathāvaṇṇanā



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得知即通过听闻而得知,为显示此义而说"耳门...等...知"。因为确定为果故一切语都含确定故说"仅作句满足助词"。而以"于确定义"此显示取确定义的确实助词。"闻"语在取确定词时,以彼如开花装饰而成满足,以彼前后语成顺滑,在不取彼时故说"以句满足仅语顺滑"。满足字义为遮遣差别,以彼显示其无别义性,而以确实字显示语顺滑的必然性。
由息恶即由极尽无余有习气息恶。如是由异于外道离染有学无学息恶而世尊息恶成特殊,故说"如是已说"等。因为助词有多义故此意趣随闻义故说"确实为随闻义助词"。仅称呼即仅亲切称呼语。因为此等"尊者"或"贤友"或"天爱"为亲切说话。以姓者即此中保护行故为姓。因为流传"瞿昙"此语,及以一向境界性保护智故为姓。如智离所缘义不转,如是称呼离所诠义,所以彼称为姓的义保护彼等。何为彼?应知为不共其他家族相续的彼家始人传来彼家所属共同的普遍相。此中以"沙门"此显示世尊为相似人所尊重因说息恶性。以"瞿昙"此因显示由世间人生高贵家。
显示高贵家因显示高升广大刹帝利家。因为一切刹帝利始祖大三末多大王以来不混杂最高贵释王家。以任何衰退即以亲族衰退财衰退等任何衰退衰损。不被胜不被覆。如是彼家于世主生贵时无任何衰退,而只有增长。出离时也由彼更圆满为世间明了著名。如是"从释家出家"此语显示世尊以信出家因成就舍大亲族眷属大财蕴而出家。善即好。而好性应以见者得利乐性了知故说得义得乐。其中得义即得现法后世第一义所摄利。得乐即得如是说的三种乐。如是类即如是。然以何等德世尊具足,以彼对四量世间一切方面极度信仰应净信因为彼等如实自性,为显示此而说"如是"等。其中"如实...等...阿罗汉"以此显示对法量者粗量者众生世尊为净信因。而以显示彼也已显示对其他者实为净信因,应知因为不离彼。"仅见也成善"此中应说鸠尸雅鸟事。
阿摩昼学童事注释;

256.Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Mante dhāretīti yathāadhīte mante asammuṭṭhe katvā hadaye ṭhapeti oṭṭhapahatakaraṇavasena, na atthavibhāvanavasena.

Sanighaṇḍukeṭubhānanti ettha vacanīyavācakabhāvena atthaṃ saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, sā eva idha kha-kārassa gha-kāraṃ katvā ‘‘nighaṇḍū’’ti vutto. Kiṭayati gameti ñāpeti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti āha ‘‘kiriyākappavikappo’’ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nayacariyādipakaraṇaṃ. Ṭhānakaraṇādivibhāgato , nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti vedānaṃ.

Te eva vede padaso kāyatīti padako. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti.

Vayatīti vayo, ādimajjhapariyosānesu katthaci aparikilamanto avitthāyanto te ganthe sandhāreti pūretīti attho. Dve paṭisedhā pakatiṃ gamentīti dassento ‘‘avayo na hotī’’ti vatvā tattha avayaṃ dassetuṃ ‘‘avayo nāma…pe… na sakkotī’’ti vuttaṃ. ‘‘Anuññāto’’ti padassa kammasādhanavasena, ‘‘paṭiññāto’’ti pana padassa kattusādhanavasena attho veditabboti dassento ‘‘ācariyenā’’tiādimāha. Ācariyaparamparābhataṃ ācariyakaṃ. Garūti bhāriyaṃ attānaṃ tato mocetvā gamanaṃ dukkaraṃ hoti. Anatthopi uppajjati nindābyārosaupārambhādi.

257. ‘‘Abbhuggato’’ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva upayogavacanaṃ.



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256. 转诵咒即诵习吠陀,为学习义。持咒即如所学咒不忘而置于心,以唇击作力,非以义显现力。
具语义语用者即此中以所说能说性对义声而分析破坏分别显示故为语义,彼即此中以佉音作伽音而说"语义"。显示令知作业等差别,或令知彼无余遍取而圆满故为语用。显示同义即显示同义语,为显示一一义的多同义语是为义。此仅为举例因为彼书也转起以显示多义一语所说性。以此作业语音差别等相故为作业造作,而彼由字句相连句义等差别有多种故说"作业造作差别"。此是就根本作业造作书而说。因为彼为十万量理论行等论。由住处发声等差别,和语源差别而分别字者为字分别,学习语源。此等即吠陀等。
即以句诵彼等吠陀故为句诵者。以此显说彼彼声及彼义故为语法,语法书。未来利益以彼世间不努力不精进故为世间论。因为依彼书众生不生起行福业心。
离故为离,于始中后不疲不滞而持圆满彼等书是为义。显示二遮遣令趣自性故说"非不离"而为显示不离故说"不离名...等...不能"。显示"允许"语以业成就,"承认"语以作者成就应知义故说"由师"等。由师传来为师传。重即重难离彼而去。也生无利如诽谤嫌恨轻蔑等。
257. "升起"此中与胜字相应以如是状说义力而为宾格。

258.Lakkhaṇānīti lakkhaṇadīpanāni mantapadāni. Antaradhāyantīti na kevalaṃ lakkhaṇamantāniyeva, atha kho aññānipi brāhmaṇānaṃ ñāṇabalābhāvena anukkamena antaradhāyanti. Tathā hi vadanti ‘‘ekasataṃ addhariyaṃ sākhā sahassavattako sāmā’’tiādi. Paṇidhi…pe… mahatoti ettha paṇidhimahato samādānamahatoti ādinā paccekaṃ mahanta-saddo yojetabbo. Paṇidhimahantatādi cassa buddhavaṃsacariyāpiṭakavaṇṇanādivasena veditabbo. Niṭṭhāti nipphattiyo. Bhavabhedeti bhavavisese. Ito ca etto ca byāpetvā ṭhitatā visaṭabhāvo.

Jātisāmaññatoti lakkhaṇajātiyā lakkhaṇabhāvamattena samānabhāvato. Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīnaṃ, tenāha ‘‘na teheva buddho hotī’’ti. Abhirūpatā, dīghāyukatā, appātaṅkatā, brāhmaṇādīnaṃ piyamanāpatāti imehi catūhi acchariyasabhāvehi. Dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi catūhi saṅgahavatthūhi. Rañjanatoti pītijananato. Cakkaṃ cakkaratanaṃ vatteti pavattetīti cakkavattī. Sampatticakkehi sayaṃ vattati, tehi ca paraṃ sattanikāyaṃ vatteti pavattetīti cakkavattī. Parahitāvaho iriyāpathacakkānaṃ vatto vattanaṃ etassa, etthāti vā cakkavattī. Appaṭihataṃ vā āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vattetīti cakkavattī cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto dhammo etasmiṃ atthīti vā dhammiko. Dhammato anapetattā dhammo rañjanaṭṭhena rājāti dhammarājā. ‘‘Rājā hoti cakkavattī’’ti vuttattā ‘‘cāturanto’’ti padaṃ catudīpissarataṃ vibhāvetīti āha ‘‘catusamuddaantāyā’’tiādi. Tattha ‘‘catuddīpavibhūsitāyā’’ti avatvā ‘‘catubbidhā’’ti vidhaggahaṇaṃ taṃtaṃparittadīpānampi saṅgahatthanti daṭṭhabbaṃ. Kopādīti ādi-saddena kāmamohamānamadādike saṅgaṇhāti. Vijitāvīti vijitavā. Kenaci akampiyaṭṭhena janapade thāvariyappatto, daḷhabhattibhāvato vā, janapado thāvariyaṃ patto etthāti janapadatthāvariyappatto.

Cittīkatabhāvādināpi (khu. pā. aṭṭha. 3; dī. ni. aṭṭha. 2.33; su. ni. aṭṭha. 

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258. 相即显示相的咒句。隐没即不仅相咒,而且其他也因婆罗门无智力而渐次隐没。如是说"百支阿达利耶派,千转娑摩派"等。愿...等...大即此中应逐一配大字如愿大、受持大等。而其愿大等应由佛史行藏注等了知。究竟即完成。于有别即于有的差别。遍及此彼而住性为扩散性。
由生共性即由相生以仅相性平等性。因为如佛的相很明净,很显著,圆满,不如是转轮王的,故说"不以彼等成佛"。美貌性、长寿性、少病性、为婆罗门等所爱所意即以此四种稀有自性。布施、爱语、利行、同事即以此四摄事。由令喜即由生喜。转轮为转轮宝故为转轮王。以成就轮自转,以彼等令他众生转起故为转轮王。为他利转起行处轮的转起是彼的,或于此故为转轮王。或转无碍称为命令轮故为转轮王。令刹帝利圈等称为轮众在己力故为转轮王。行称为转轮王行的法,或有称为转轮王行的法故为法者。由不离法故为法,以令喜义故为王为法王。因说"为转轮王"故"四边"语显示为四洲自在故说"四海边"等。其中不说"四洲庄严"而取"四种"别字应知为摄彼彼小洲义。恼怒等即以等字摄贪痴慢醉等。胜利即胜利者。因不为任何所动义得民众坚固,或由坚固信,民众得坚固于此故得民众坚固。
由作恭敬性等<.Assistant>

1.226; mahāni. aṭṭha. 50) cakkassa ratanaṭṭho veditabbo. Esa nayo sesesupi. Ratinimittatāya vā cittīkatādibhāvassa ratijananaṭṭhena ekasaṅgahatāya visuṃ aggahaṇaṃ. Imehi pana ratanehi rājā cakkavattī yaṃ yamatthaṃ paccanubhoti, taṃ taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Ajitaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Vijite yathāsukhaṃ anuvicarati hatthiratanaṃ assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāseyeva samuddapariyantaṃ pathaviṃ anusaṃyāyitvā rājadhānimeva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tena tattha tattha kātabbakiccassa saṃvidhānato. Avasesehīti maṇiratanaitthiratanagahapatiratanehi. Tattha maṇiratanena yojanappamāṇe padese andhakāraṃ vidhamitvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpasampattidassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena.

Ussāhasattiyogo tena kenaci appaṭihatāṇācakkabhāvasiddhito pacchimenāti pariṇāyakaratanena. Tañhi sabbarājakiccesu kusalaṃ avirajjhanayogaṃ, tenāha ‘‘mantasattiyogo’’ti . Hatthiassaratanānaṃ mahānubhāvatāya kosasampattiyāpi pabhāvasampattisiddhito ‘‘hatthi…pe… yogo’’ti vuttaṃ. (Koso hi nāma sati ussāhasampattiyaṃ duggaṃ tejaṃ kusumoraṃ parakkamaṃ pabbatomukhaṃ amosapaharaṇaṃ) tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho. Sesehīti sesehi pañcahi ratanehi.

Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Majjhimāni maṇiitthigahapatiratanāni. Alobha…pe… kammānubhāvena sampajjanti uḷārassa dhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimanti pariṇāyakaratanaṃ. Tañhi amoha…pe… kammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa pariṇetabbattā. Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto kathābandho.


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由作恭敬性等而轮的宝义应知。此理于其余也一样。或由喜因性的作恭敬等性以生喜义一摄取故不别取。而以此等宝转轮王王感受何何义,为显示彼彼而说"于此等"等。征服未征服因为大威力引生业的等流性。于征服处随乐游行因骑象宝马宝以彼等威力于食前时即环游至海边大地而返王城。以大臣宝守护征服处因为以彼安排于彼彼应作事。以其余即以摩尼宝女宝居士宝。其中以摩尼宝于一由旬量处驱散黑暗而以见光等感受乐,以女宝由见超人容色圆满等,以居士宝由得所欲所欲摩尼金银等财。
精进力相应因为以彼任何无碍命轮性成就由后即大臣宝。因为彼于一切王事善巧不失相应,故说"谋略力相应"。因象马宝大威力而藏圆满也成威力圆满故说"象...等...相应"。(因为藏于有精进圆满时难护、威、花严、勇猛、山面、不虚打)三种力相应果成圆满是为结合。以余即以余五宝。
由无瞋善根所生业威力即以无瞋称为善根以俱生等缘力所生业的威力成就因为是最胜宝种性。中即摩尼女居士宝。由无贪...等...业威力成就因为是殊胜财,殊胜得财因的舍圆满因。后即大臣宝。因为彼由无痴...等...业威力成就因为唯以大慧应导转轮王事。教示名为以差别七宝思察力而转起的语结。


Saraṇato paṭipakkhavidhamanato sūrā, tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā vīro, sakko devānaṃ indo. Tassa aṅgaṃ devaputto senaṅgabhāvatoti vuttaṃ ‘‘vīraṅgarūpāti devaputtasadisakāyā’’ti. ‘‘Eke’’ti sārasamāsācariyamāha. Sabhāvoti sabhāvabhūto attho. Vīrakāraṇanti vīrabhāvakāraṇaṃ. Vīriyamayasarīrā viyāti saviggahavīriyasadisā, saviggahaṃ ce vīriyaṃ siyā taṃsadisāti attho. Nanu rañño cakkavattissa paṭisenā nāma natthi, ya’massa puttā pamaddeyyuṃ, atha kasmā parasenappamaddanāti vuttanti codanaṃ sandhāyāha sacetiādi, tena parasenā hotu vā mā vā te pana evaṃ mahānubhāvāti dasseti. Dhammenāti katupacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’ti ādiṃ vatvā attano rajjaṃ rañño cakkavattissa niyyātenti, tena vuttaṃ ‘‘so imaṃ…pe… ajjhāvasatī’’ti. Aṭṭhakathāyaṃ pana tassa yathāvuttassa dhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘pāṇo na hantabbotiādinā pañcasīladhammenā’’ti vuttaṃ. Evañhi ‘‘adaṇḍena asatthenā’’ti idaṃ vacanaṃ suṭṭhutaraṃ samatthitaṃ hotīti. Yasmā rāgādayo pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā. Vivaṭetvāti vigametvā. Pūjārahatā vuttā ‘‘arahatīti araha’’nti. Tassā pūjārahatāya. Yasmā sammāsambuddho, tasmā arahanti. Buddhattahetubhūtā vivaṭṭacchadatā vuttā savāsanasabbakilesappahānapubbakattā buddhabhāvassa.

Arahaṃvaṭṭābhāvenāti phalena hetuanumānadassanaṃ. Sammāsambuddho chadanābhāvenāti hetunā phalānumānadassanaṃ. Hetudvayaṃ vuttaṃ ‘‘vivaṭṭo vicchado cā’’ti. Dutiyena vesārajjenāti ‘‘khīṇāsavassa te paṭijānato’’tiādinā vuttena vesārajjena. Purimasiddhīti purimassa padassa atthasiddhīti attho. Paṭhamenāti ‘‘sammāsambuddhassa te paṭijānato’’tiādinā (ma. ni. 1.150; a. ni. 4.8) vuttena vesārajjena. Dutiyasiddhīti dutiyassa padassa atthasiddhi, buddhatthasiddhīti attho. Tatiyacatutthehīti ‘‘ye kho pana te antarāyikā dhammā’’tiādinā, (ma. ni. 1.150; a. ni. 4.8) ‘‘yassa kho pana te atthāyā’’tiādinā (ma. ni. 1.150; a. ni. 4.8) ca vuttehi tatiyacatutthehi vesārajjehi. Tatiyasiddhīti vivaṭṭacchadanatāsiddhi yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadanabhāvo loke pākaṭo ahosi. Purimaṃ dhammacakkhunti purimapadaṃ bhagavato dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa ca arānaṃ hatabhāvadīpanato. Dutiyaṃ padaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsabbhāvato. Tatiyaṃ padaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchado’’ti vacanaṃ buddhabhāvāvahameva sabbakilesappahānaṃ vibhāveti. ‘‘Sūrabhāva’’nti lakkhaṇavibhāvane visadañāṇataṃ.



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由护持由破除对敌故为勇,故说"生性无畏"。因征服阿修罗而住故为英雄,天帝释。彼眷属为天子军队眷属性故说"如英雄相即如天子身"。"一些"即说精要略师。自性即自性之义。英雄因即英雄性因。如以勇力为身即如有形勇力,如果勇力有形状如彼是为义。难道转轮王王无对敌军,其子能摧伏,那为何说摧伏他军为针对责难而说如是等,以彼显示他军有或无但彼等如是大威力。以法即以自已积集功德法。因为以彼催促地上一切王迎接说"善来大王"等而奉献自国于转轮王,故说"彼此...等...住"。而于注释为显示彼如是说法长时成熟缘的转轮王行传来称为加行圆满的法而说"以不杀生等五戒法"。如是"以无杖无剑"此语成极善合理。因为贪等恶法生起时覆盖缠缚众生相续而住遮止善转起,所以彼等称为"覆盖、覆"。揭开即除去。说为应供"应故为应"。彼应供性。因为是正等觉,所以应。说佛性因的揭开覆性因为佛性以断有习一切烦恼为先。
应以无轮性即以果显示因推理。正等觉以无覆性即以因显示果推理。说二因"离轮及离覆"。以第二无畏即以"自称漏尽"等所说无畏。前成就即前语义成就是为义。以第一即以"自称正等觉"等所说无畏。第二成就即第二语义成就,佛义成就是为义。以第三第四即以"彼等障碍法"等,"为彼义"等所说第三第四无畏。第三成就即离轮覆性成就因为如实指示障碍出离法而师尊离轮覆性于世明显。前法眼即前语成就世尊法眼由显示破烦恼敌、轮回轮辐。第二语成就佛眼因为唯正等觉有彼。第三语成就普眼由显示断有习一切烦恼。因为说"正等觉"而说"离轮覆"语显示引导佛性断一切烦恼。"勇性"即相显现中利智性。

259.Evaṃbhoti ettha evanti vacanasampaṭicchane nipāto. Vacanasampaṭicchanañcettha ‘‘tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetā’’ti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggahoti āha. ‘‘Sopi tāyā’’tiādi. Tattha tāyāti tāya yathāvuttāya samuttejanāya. Ayānabhūminti yānassa abhūmiṃ. Divāpadhānikāti divāpadhānānuyuñjanakā.

260. Yadipi pubbe ambaṭṭhakulaṃ appaññātaṃ, tadā pana paññāyatīti āha ‘‘tadā kirā’’tiādi. Aturitoti avegāyanto.

261.Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci vo māṇavā khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tehi māṇavehi saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya tadanukaraṇena evaṃ tepi māṇavā bhagavatā saddhiṃ samappavattamodā ahesunti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ . Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya’’nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihārasabbhāvena kacci phāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ tadeva sammodanīyaṃ. Sammoditabbato sammodanīyanti idaṃ pana atthaṃ dassetuṃ vuttaṃ ‘‘sammodituṃ yuttabhāvato’’ti. Saritabbabhāvato anussaritabbabhāvato ‘‘saraṇīya’’nti vattabbe ‘‘sāraṇīya’’nti dīghaṃ katvā vuttaṃ. ‘‘Suyyamānasukhato’’ti āpāthamadhuratamāha, ‘‘anussariyamānasukhato’’ti vimaddaramaṇīyataṃ. ‘‘Byañjanaparisuddhatāyā’’ti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, ‘‘atthaparisuddhatāyā’’ti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Apasādessāmīti maṅkuṃ karissāmi. Kaṇṭhe olambetvāti ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambitvā. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa dasākoṭiṃ ekena hatthena gahetvā. Caṅkamaṃ abhiruhitvāti caṅkamituṃ ārabhitvā. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Anācārabhāvasāraṇīyanti anācārabhāvena saraṇīyaṃ. ‘‘Anācāro vatāya’’nti saritabbakaṃ.

262.‘‘Bhavaggaṃ gahetukāmo viyā’’tiādi asakkuṇeyyattā dukkaraṃ kiccaṃ ārabhatīti dassetuṃ vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenāpi lokena, yadidaṃ bhagavato apasādanaṃ, tenāha ‘‘aṭṭhāne vāyamatī’’ti. Ayaṃ bālo ‘‘mayi kiñci akathente mayā saddhiṃ kathetumpi na visahatī’’ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissatīti bhagavā ‘‘evaṃ nu te’’tiādimāha. Tena vuttaṃ ‘‘atha kho bhagavā’’tiādi. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā papitāmahoti, tenāha ‘‘ācariyehi ca tesaṃ pācariyehi cā’’ti.

Paṭhamaibbhavādavaṇṇanā



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259. 如是成中此"如是"语为领受不变词。而此处领受语为接受如是转起的菩卡拉沙帝语"如是我们将如是知彼尊者瞿昙,你是咒语的领受者"等故说"彼也以彼"等。其中以彼即以彼如所说的激励。非乘地即不适合乘的地。昼精勤者即从事昼间精勤者。
260. 虽然以前阿摩昼家族不著名,但那时成著名故说"那时传说"等。不急即不匆忙。
261. 如问堪忍等即如世尊以"年少人们可堪忍耶,可维持耶"等问堪忍等与彼等年少人们先转起欢喜以先语彼等随学如是,彼等年少人们也与世尊同转起欢喜是为结合。而显示彼同转起欢喜以譬喻而说"如冷水"等。其中欢喜即流入。一性即以欢喜作业相同性。堪忍即问"此四轮九门身机以苦多性自性难忍可能忍耐耶",维持即系缘于食等因缘活命称为长时相续的维持可能维持耶。以无头痛等病故可少病,以无难生活故可少恼,以此此作业中起立安乐故可轻安起立,以相应彼等力故可有力,以有安乐住故可安住于一切处应配合可字了知义。得力喜即喜自体。嫩喜为悦。生欢喜作欢喜故为可欢喜即彼为可欢喜。由应欢喜故为可欢喜而此义为显示说"由应欢喜性"。由应念性由应随念性于应说"应念"说"可念"作长音。"由闻乐"说闻入之妙,"由随念乐"说深思之美。"由语清净性"说以自性语言性彼语言巧妙,"由义清净性"说义无垢染性。以多方便即以多因。
当贬抑即当作慚。悬于颈即置衣于两肩系于颈悬挂。取衣角即以一手取所著衣边角。登经行即开始经行。界平等性即味等界平等性,即无病性义。以非行为可念即以非行为性而可念。"此实非行者"而应念。
262. 说"如欲取有顶"等为显示因不能故作难作业。因为此即贬抑世尊连以天界的世间也不能,故说"于非处努力"。此愚人"对我不说任何时对我不敢说话"只会增长慢,而说话时以谈话机会显明其种姓时将成降慢故世尊说"如是你"等。故说"尔时世尊"等。以教授行仪学故为师,而彼等师中最胜师为大师如曾祖父,故说"以诸师及彼等大师"。
第一平民语注释

263.Tīsu iriyāpathesūti ṭhānagamananisajjāsu. Kathāpaḷāsanti kathāvasena yugaggāhaṃ. Sayānena ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, taṃ itarehi sadisaṃ katvā kathanaṃ idha kathāpaḷāso.

Tassa pana yaṃ anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ saṅgītianāruḷhaṃ paramparābhatanti upari pāḷiyā sambandhabhāvena dassento ‘‘tato kirā’’tiādimāha. Muṇḍakā samaṇakāti ca garahāyaṃ ka-saddo, tenāha ‘‘hīḷento’’ti. Ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā. Kiṃ vuttaṃ hoti? Yathā ibho hatthivāhanabhūto parassa vasena vattati, na attano, evaṃ etepi brāhmaṇānaṃ sussusakā suddā parassa vasena vattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharassāmikā hontīti āha ‘‘gahapatikā’’ti. Kaṇhāti kaṇhajātikā. Dijā eva hi suddhajātikā, na itareti tassa adhippāyo, tenāha ‘‘kāḷakā’’ti. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. ‘‘Samaṇā piṭṭhipādato’’ti idaṃ panassa ‘‘mukhato nikkhantā’’tiādivacanatopi ativiya asamavekkhitavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.

Mānussayavasena kathetīti mānussayaṃ avassāya attānaṃ ukkaṃsento, pare ca vambhento ‘‘muṇḍakā’’ti ādiṃ katheti. Jānāpemīti jātigottassa pamāṇaṃ yāthāvato vibhāvanena pamāṇaṃ jānāpemīti. Attho etassa atthīti atthikaṃ daṇḍikañāyena.

‘‘Yāyeva kho panatthāyā’’ti itthiliṅgavasena vuttanti vadanti, taṃ parato ‘‘purisaliṅgavasenevā’’ti vakkhamānattā yuttaṃ. Yāya atthāyāti vā pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa atthassa atthāyāti attho. Assāti ambaṭṭhassa dassetvāti sambandho. Aññesanti aññesaṃ sādhurūpānaṃ. Santikaṃ āgatānanti guruṭṭhāniyānaṃ santikaṃ upagatānaṃ. Vattanti tehi caritabbaācāraṃ. Asikkhitoti ācāraṃ asikkhito. Tato eva appassuto. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato ambaṭṭho appassuto asikkhito ‘‘avusito’’ti viññāyati, tenāha ‘‘etassa hī’’tiādi.

264. Kodhavasacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ. Uggiletvāti sinehapānena kilinnaṃ ubbamanaṃ katvā. Gottena gottanti tena vuttena purātanagottena idāni taṃ taṃ anavajjasaññitaṃ gottaṃ sāvajjato uṭṭhāpetvā uddharitvā. Sesapadesupi eseva nayo. Tattha gottaṃ ādipurisavasena, kulāpadoso, tadanvaye uppannaabhiññātapurisavasena veditabbo yathā ‘‘ādicco, maghadevo’’ti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato ‘‘mānaddhajaṃ mūle chetvā’’ti vuttaṃ. Ghaṭṭentoti omasanto.

Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so ‘‘caṇḍo’’ti vuccatīti āha ‘‘caṇḍāti mānanissitakodhayuttā’’ti. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā. Bhassāti ‘‘sāhasikā’’ti keci vadanti, ‘‘sārambhakā’’ti apare. Samānāti hontā, bhavamānāti atthoti āha ‘‘santāti purimapadasseva vevacana’’nti. Na sakkarontīti sakkāraṃ na karonti. Apacitikammanti paṇipātakamma nānulomanti attano jātiyā na anucchavikanti attho.

Dutiyaibbhavādavaṇṇanā



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263. 于三威仪即于站立行走坐。语争即以语方式相争。卧者与卧的师说话名为非行,以彼与其他相同而说话此处为语争。
而彼由世尊与阿摩昼说话时作非行显示,彼未结集由相传故为显示与上经文相连而说"从彼传说"等。秃沙门者中加字为贬义,故说"轻蔑"。象的作用象以后词略,应得彼象故为平民。说何义?如象为骑象而为他所用,非自用,如是此等为婆罗门服事的首陀罗为他所用,非自用,故由象相似作用性为平民。而彼等以家主性为居家者成为家主故说"居士"。黑即黑生。因为婆罗门才是净生,非余者是为彼意趣,故说"黑色"。从口出即婆罗门先祖从梵天口出,此为彼等第一生是为意趣。于余语也此即此理。而"沙门从足底"此更是其极不审察语因为沙门性唯成就于四姓所摄。不确定即不特别,以无指定性是为义。
以慢随眠而说即依慢随眠自抬举贬他而说"秃者"等。令知即以如实显示种姓为量而令知为量。此有义故为有义以杖理。
"为何义"以女性语所说他们说,彼由后说"或以男性语"故适当。或为何义即唯以男性给与语于彼义,为何义故是为义。彼即与阿摩昼显示是为关联。其他即其他良善者。来至亲近即至近师尊处者。行即应彼等行的行。未学即未学行。正由彼故少闻。因为多闻名为应欲唯为寂止义,由无彼故阿摩昼少闻未学了知为"未修习",故说"因为此"等。
264. 由忿力心性故不安。为慢调伏义即为调伏慢义。吐出即以油饮弄湿而上呕。以姓以姓即以彼所说古姓今以彼彼无过称为姓从有过升起提出。于余语也此即此理。其中姓由始祖,家过失由彼后裔生高名者应知如"阿迪查、摩伽提婆"。由姓根可贬故由显示非慢事故说"斩断慢幢于根"。击即轻蔑。
若慢随眠忿随眠互相增强,彼称为"暴"故说"暴即具慢依忿"。粗即以心语粗暴。轻即年轻。语者有人说为"暴戾",他人说"有激"。同即有、为是为义故说"有者即前语同义语"。不恭敬即不作恭敬。敬业即礼拜业不合适即不适合自姓是为义。
第二平民语注释

265. Kāmaṃ sakyarājakule yo sabbesaṃ buddhataro samattho ca, so eva abhisekaṃ labhati, ekacco pana abhisitto samāno ‘‘idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra’’nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti tādise sandhāyāha ‘‘sakyāti abhisittarājāno’’ti. Kulavaṃsaṃ jānantīti kaṇhāyanato paṭṭhāya paramparāgataṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi. Tathā hi so parato bhagavatā pucchito vajirapāṇibhayena yāthāvato kathesi.

Tatiyaibbhavādavaṇṇanā

266.Khettaleḍḍūnanti khette kasanavasena naṅgalena uṭṭhāpitaleḍḍūnaṃ. ‘‘Laṭukikā’’ icceva paññātā khuddakasakuṇikā laṭukikopamavaṇṇanāyaṃ ‘‘cātakasakuṇikā’’ti (ma. ni. aṭṭha. 3.150) vuttā. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho. ‘‘Amhe haṃsakoñcamorasame karotī’’ti iminā ‘‘na taṃ koci haṃso vā’’tiādivacanaṃ saṅgītiṃ anāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. ‘‘Evaṃ nu te’’tiādivacanaṃ, ‘‘avusitavāyevā’’tiādivacanañca mānavasena samaṇena gotamena vuttanti maññatīti adhippāyenāha ‘‘nimmāno dāni jātoti maññamāno’’ti.

Dāsiputtavādavaṇṇanā

267.Nimmādetīti a-kārassa ā-kāraṃ katvā niddesoti āha ‘‘nimmadetī’’ti. Kāmaṃ gottaṃ nāmetaṃ pitito laddhabbaṃ, na mātito na hi brāhmaṇānaṃ sagottāya āvāhavivāho icchito, gottanāmaṃ pana yasmā jātisiddhaṃ, na kittimaṃ, jāti ca ubhayasambandhinī, tasmā ‘‘mātāpettikanti mātāpitūnaṃ santaka’’nti vuttaṃ. Nāmagottanti gottanāmaṃ, na kittimanāmaṃ, na guṇanāmaṃ vā. Tattha ‘‘kaṇhāyano’’ti niruḷhā yā nāmapaṇṇatti, taṃ sandhāyāha ‘‘paṇṇattivasena nāmanti. Taṃ pana kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhaṃ, tena vuttaṃ ‘‘paveṇīvasena gotta’’nti. Gotta-padassa pana attho heṭṭhā vuttoyeva. Anussaratoti ettha na kevalaṃ anussaraṇaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenāti āha ‘‘kulakoṭiṃ sodhentassā’’ti. Ayyaputtāti ayyikaputtāti āha ‘‘sāmino puttā’’ti. Disā okkākarañño antojātā dāsīti āha ‘‘gharadāsiyā putto’’ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānatthaddho, na cassa yāthāvato jātiyā avibhāvitāya mānaniggaho hoti, mānaniggahe ca kate aparabhāge ratanattaye pasīdissati , na ‘‘dāsī’’ti vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Abhayasuttañcettha (ma. ni. 2.83; a. ni. 

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265. 虽然于释迦王族中谁最明智且有能力,彼即得灌顶,但某些已灌顶者想"此王位名为多事多务"而厌离彼而将王位付与年龄相近者,有时彼也付与他人,针对如是而说"释迦即灌顶王"。知家族传承即从黑仙起依传承而来以传闻而知。因为有家族慢者多数如是如是述说他人高低家族,而知自家族传承,如是阿摩昼也。因为如是彼后被世尊问时因金刚手之畏如实说。
第三平民语注释
266. 田土块即于田由耕作以犁升起的土块。称为"鹌鹑"之小鸟于鹌鹑譬喻注中说"恰塔卡鸟"。以忿而附即系缚,系缚嫌恨是为义。以"使我们如鹅孔雀孔雀相似"此显示"无任何鹅等"等语未结集而为尔时世尊所说。"如是你"等语,"未修习"等语以慢被沙门瞿昙说是为意趣故说"想今成无慢"。
婢子语注释
267. 调伏即作阿音为阿音解说故说"调伏"。虽然姓名此应从父得,非从母因为婆罗门不欲与同姓通婚,但由姓名因为生成就,非假立,而生依双亲关系,故说"母父的即属母父"。姓名即姓名,非假立名,非德名。其中"黑仙种"之确立名称,针对彼说"以施设为名"。而彼从黑仙起依彼家族传承而来,非唯确立于此,故说"以传承为姓"。而姓语义已如上说。随念即此中不仅意指随念,而是以审察家族清净性故说"清净家系者"。圣子即祖父子故说"主子"。见王子欧卡卡王内生婢故说"家婢子"。而此中因为阿摩昼依生而慢强,而不如实显示其生不能降伏慢,而降伏慢后将来会于三宝净信,而"婢"语不名为粗语因心柔软。而此应知无畏经;

4.184) nidassanaṃ. Keci ca sattā agginā viya lohādayo kakkhaḷāya vācāya mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kātukāmo ‘‘ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti avoca.

Ṭhapentīti paññapenti, tenāha ‘‘okkāko’’tiādi. Pabhā niccharati dantānaṃ ativiya pabhassarabhāvato.

Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kira-saddo anussavatthe, tena yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Mahāsammatassāti ‘‘ayaṃ no rājā’’ti mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti evaṃ sammatassa. Yaṃ sandhāya vadanti –

‘‘Ādiccakulasambhūto , suvisuddhaguṇākaro;

Mahānubhāvo rājāsi, mahāsammatanāmako.

Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;

Tamonudo virocittha, dutiyo viya bhāṇumā.

Ṭhapitā yena mariyādā, loke lokahitesinā;

Vavatthitā sakkuṇanti, na vilaṅghayituṃ janā.

Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;

Ādibhūtaṃ mahāvīraṃ, kathayanti ‘manū’ti ya’’nti.

Tassa ca puttapaputtaparamparaṃ sandhāya –

‘‘Tassa putto mahātejo, rojo nāma mahīpati;

Tassa putto vararojo, pavaro rājamaṇḍale.

Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;

Rājā tassāsi tanayo, varakalyāṇanāmako.

Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;

Aggabhūto mahindena, aḍḍharajjena pūjito.

Tassa sūnu mahātejo, varamandhātunāmako;

‘Uposatho’ti nāmena, tassa putto mahāyaso.

Varo nāma mahātejo, tassa putto mahāvaro;

Tassāsi upavaroti, putto rājā mahābalo.

Tassa putto maghadevo, devatulyo mahīpati;

Caturāsītisahassāni, tassa puttaparamparā.

Tesaṃ pacchimako rājā, ‘okkāko’ iti vissuto;

Mahāyaso mahātejo, akhuddo rājamaṇḍale’’ti.

Ādi tesaṃ pacchatoti tesaṃ maghadeva paramparabhūtānaṃ kaḷārajanakapariyosānānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge aparo okkāko nāma rājā ahosi, tassa paramparabhūtānaṃ anekasatasahassānaṃ rājūnaṃ aparabhāge punāparo okkāko nāma rājā ahosi, taṃ sandhāyāha ‘‘tayo okkākavaṃsā ahesuṃ. Tesu tatiyaokkākassā’’tiādi.

Sahasā varaṃ adāsinti puttadassanena somanassappatto sahasā avīmaṃsitvā tuṭṭhiyā vasena varaṃ adāsiṃ, ‘‘yaṃ icchasi, taṃ gaṇhā’’ti. Rajjaṃ pariṇāmetuṃ icchatīti sā jantukumārassa mātā mama taṃ varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchatīti.

Nappasaheyyāti na pariyatto bhaveyya.

Nikkhammāti gharāvāsato, kāmehi ca nikkhamitvā. Heṭṭhā cāti ca-saddena ‘‘asītihatthe’’ti idaṃ anukaḍḍhati. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo, sappabiḷārā ca.

Avasesāhi attano attano kaniṭṭhāhi.

Vaḍḍhamānānanti anādare sāmivacanaṃ. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ ‘‘ayaṃ rogo saṅkamatīti cintetvā’’ti.

Migasūkarādīnanti ādi-saddena vanacarasoṇādike saṅgaṇhāti.

Tasmiṃ nisinneti sambandho. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.

Nagaraṃmāpehīti sāhāraṃ nagaraṃ māpehīti adhippāyo.

Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivāsanākāro.



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4.184. 示例。某些众生如铁等被火,以粗语成柔软,故世尊欲使阿摩昼无执着而说"释迦是圣子,你是释迦的婢子"。
安立即施设,故说"欧卡卡"等。光明流出因牙极光明性。
初劫者即生于初劫初时者。传说字为传闻义,以彼显示于所说王统中某些异见。大众选即因为大众同意"此为我王"而安立故"大众选"如是认可。针对彼说 -
"生于日种族,极清净功德藏;
大威力为王,名为大众选。
为世间眼者,功德光辉明;
除暗而光耀,如第二日轮。
世间利世者,安立诸界限;
众人所确立,不能超越者。
有名有威者,守护世间界;
最初大英雄,称说为'人祖'。"
针对彼子孙相续 -
"彼子大威力,名罗阇地主;
彼子胜罗阇,王圈中殊胜。
彼生贤功德,其名为贤者;
彼子成为王,名为殊胜贤。
彼子大英雄,欲乐人中曼;
最胜因帝释,奉献半王位。
彼子大威力,名胜曼陀都;
名为布萨陀,彼子大名声。
名胜大威力,彼子大殊胜;
彼有子名为,胜王大力者。
彼子摩伽提,如天之地主;
八万四千数,彼子孙相续。
彼等最后王,名闻欧卡卡;
大名大威力,王圈不卑下。"
彼等之后即彼等摩伽提婆相续至迦拉拉谚迦终末之数十万王后来有名欧卡卡王,彼相续之数十万王后来有另一欧卡卡王,彼相续之数十万王后来又有另一欧卡卡王,针对彼说"有三欧卡卡族。其中对第三欧卡卡"等。
突然授予愿即因见子而生喜突然不审察以喜力授予愿,"你想要什么就取什么"。欲转王位即彼阇都童子之母以我彼授愿为机会欲转此王位。
不能胜即不会充分。
出离即从居家和欲出离。及下即以及字牵引"八十肘"此。以彼等即以鹿猪、蛙鼠等。彼等即狮虎等、蛇猫等。
以其余即各自年少者。
增长之即不尊敬之所有格。所谓癞病如癣和天疮病一样多数有传染性故说"想此病会传染"。
鹿猪等即以等字摄野狗等。
于彼坐即关联。以刹帝利规告知使知自己刹帝利性。
建城即意为建有食物之城。
取发即绑发辫。取衣即衣着装束方式。

268.Attano upārambhamocanatthāyāti ācariyena ambaṭṭhena ca attano attano upari pāpetabbaupavādassa apanayanatthaṃ. Asmiṃ vacaneti ‘‘cattārome bho gotama vaṇṇā’’tiādinā attanā vutte, bhotā ca gotamena vutte ‘‘jātivāde’’ti imasmiṃ yathādhikate vacane. Tattha pana yasmā vede vuttavidhināva tena paṭimantetabbaṃ hoti , tasmā vuttaṃ ‘‘vedattayavacane’’ti, ‘‘etasmiṃ vā dāsiputtavacane’’ti ca.

270.Dhammo nāma kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718) viya, saha dhammenāti sahadhammo, sahadhammo eva sahadhammikoti āha ‘‘sahetuko’’ti.

271.Tasmā tadā paṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ saccakasamāgame. ‘‘Bhagavā ceva passati ambaṭṭho cā’’ti ettha itaresaṃ adassane kāraṇaṃ dassetuṃ ‘‘yadi hī’’tiādi vuttaṃ. Āvāhetvāti mantabalena ānetvā. Tassāti ambaṭṭhassa. Vādasaṅghaṭṭeti vācāsaṅghaṭṭe.

272.Tāṇanti gavesamānoti, ‘‘ayameva samaṇo gotamo ito bhayato mama tāyako’’ti bhagavantaṃyeva ‘‘tāṇa’’nti pariyesanto upagacchanto. Sesapadadvayepi eseva nayo. Tāyatīti yathāupaṭṭhitabhayato pāleti, tenāha ‘‘rakkhatī’’ti, etena tāṇa-saddassa kattusādhanatamāha. Yathupaṭṭhitena bhayena upadduto nilīyati etthāti leṇaṃ, upalayanaṃ, etena leṇa-saddassa adhikaraṇasādhanatamāha. ‘‘Saratī’’ti etena saraṇa-saddassa kattusādhanatamāha.

Ambaṭṭhavaṃsakathāvaṇṇanā

274.Gaṅgāya dakkhiṇatoti gaṅgāya nadiyā dakkhiṇadisāya. Āvudhaṃ na parivattatīti saraṃ vāsattiādiṃ vā parassa upari khipitukāmassa hatthaṃ na parivattati, hatthe pana aparivattente kuto āvudhaparivattananti āha ‘‘āvudhaṃ na parivattatī’’ti. So kira ‘‘kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto’’ti taṃ hīnaṃ jātiṃ jigucchanto ‘‘handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī’’ti niggato, tenāha ‘‘idāni me manorathaṃ pūressāmī’’tiādi. Vijjābalena rājānaṃ tāsetvā tassa dhītuyā laddhakālato paṭṭhāya myāyaṃ jātisodhitā bhavissatīti tassa adhippāyo. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhāti evaṃ laddhanāmaṃ vijjaṃ, mantanti attho. Yato ambaṭṭhā etasmiṃ atthīti ambaṭṭhoti kaṇho isi paññāyittha, taṃbaṃsajātatāya ayaṃ māṇavo ‘‘ambaṭṭho’’ti voharīyati.

Seṭṭhamante vedamanteti adhippāyo. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ tena panassa bāhukkhambhena rājā, ‘‘ko jānāti, kiṃ bhavissatī’’ti bhīto ussaṅkī utrāso ahosi, tenāha ‘‘bhayena vedhamāno aṭṭhāsī’’ti. Sotthi bhaddanteti ādivacanaṃ avocuṃ. ‘‘Ayaṃ mahānubhāvo isī’’ti maññamānā.

Undriyissatīti vippakiriyissati, tenāha ‘‘bhijjissatī’’ti. Mante parivattiteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante ‘‘saro otaratū’’ti parivattite. Evarūpānañhi mantānaṃ ekaṃseneva paṭippassambhakavijjā hontiyeva yathā taṃ kusumārakavijjānaṃ. Attano dhītu apavādamocanatthaṃ tassa bhujissakaraṇaṃ. Tassānurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi.

Khattiyaseṭṭhabhāvavaṇṇanā



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268. 为自己免责难即为师和阿摩昼各自除去应加于自己的责难。于此语即于"尊者瞿昙有四姓"等自己所说,和尊者瞿昙所说"种姓语"此如所论语。而其中因为应依吠陀所说方式回答,故说"三吠陀语",及"或于此婢子语"。
270. 法即因如"法无碍解"等,与法俱即俱法,俱法即俱法性故说"有因"。
271. 故因尔时已承认。来欲恐吓使答问如于尼干子会见。"世尊和阿摩昼见"此中为显示其他不见因故说"因为若"等。请来即以咒力带来。彼即阿摩昼。于语冲突即于语相碰。
272. 寻求护即趣近寻求世尊为"此沙门瞿昙是我从此怖畏的护者"。于余二语也此即此理。护即从如现起怖畏保护,故说"守护",以此说护字为作者义。被如现起怖畏所恼而隐藏于此为避,靠近,以此说避字为处所义。"归依"以此说归依字为作者义。
阿摩昼族语注释
274. 恒河南即恒河水南方。武器不转即欲向他投掷箭或剑等时手不转动,而手不转动哪里有武器转动故说"武器不转"。传说彼想"我如何名从婢女腹生"而厌恶彼低生"来我将如何如何净化此生"而出去,故说"今我将满愿"等。以明力恐吓王自得其女时起我此生将被清净是为彼意趣。名阿摩昼明即置众生身体涂抹故阿摩昼如是得名之咒,是为义。因阿摩昼在此有故黑仙被知为阿摩昼,此青年因生彼族故称为"阿摩昼"。
最胜咒吠陀咒是为意趣。以咒威力王生臂僵而以彼臂僵王"谁知将如何"而怖疑惧,故说"以怖而颤立"。说"吉祥尊者"等语。想"此大威力仙"。
将出即将散,故说"将坏"。咒转即臂僵咒的止息明称为咒"箭下来"而转。因为如是咒必定有止息明如那童子明。为除自女谤而作其自由者。为置彼相应权位而置彼于高位。
刹帝利最胜性注释

275. Samassāsanatthamāha karuṇāyanto, na kulīnabhāvadassanatthaṃ, tenāha ‘‘atha kho bhagavā’’tiādi. Brāhmaṇesūti brāhmaṇānaṃ samīpe, tato brāhmaṇehi laddhabbaṃ āsanādiṃ sandhāya ‘‘brāhmaṇānaṃ antare’’ti vuttaṃ. Kevalaṃ saddhāya kātabbaṃ saddhaṃ, paralokagate sandhāya na tato kiñci apatthentena kātabbanti attho, tenāha ‘‘matake uddissa katabhatte’’ti. Maṅgalādibhatteti ādi-saddena ussavadevatārādhanādiṃ saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. Pāhunakānanti atithīnaṃ. Khattiyabhāvaṃ appatto ubhato sujātatābhāvato, tenāha ‘‘aparisuddhoti attho’’ti.

276.Itthiṃ karitvāti ettha karaṇaṃ kiriyāsāmaññavisayanti āha ‘‘itthiṃ pariyesitvā’’ti. Brāhmaṇakaññaṃ itthiṃ khattiyakumārassa bhariyābhūtaṃ gahetvāpi khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Purisena vā purisaṃ karitvāti etthāpi eseva nayo. Pakaraṇeti rāgādivasena paduṭṭhe pakkhalite kāraṇe, tenāha ‘‘dose’’ti. Bhassati niratthakabhāvena khipīyatīti bhassaṃ, chārikā.

277.Janitasminti kammakilesehi nibbatte. Jane etasminti vā janetasmiṃ, manussesūti attho, tenāha ‘‘gottapaṭisārino’’ti. Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Vijjācaraṇakathāvaṇṇanā

278.Idaṃ vaṭṭatīti idaṃ ajjhenādi kattuṃ labbhati. Jātivādavinibaddhāti jātisannissitavāde vinibaddhā. Brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ ye attukkaṃsanaparavambhanavasena pavattā, tato eva te mānavādapaṭibaddhā ca honti. Ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti evaṃ pavattanakā.

Yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Laggissāmāti olaggā antogadhā bhavissāmāti cintayimha. Paramatthato avijjācaraṇāniyeva ‘‘vijjācaraṇānī’’ti gahetvā ṭhito paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hotīti āha ‘‘dūrameva avakkhipī’’ti. Samudāgamato pabhutītiādisamuṭṭhānato paṭṭhāya.

279. Tividhaṃ sīlanti khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyeneva. Kiñci kiñcīti ahiṃsanādiyamaniyamalakkhaṇaṃ kiñci kiñci sīlaṃ atthi. Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte ‘‘caraṇa’’nti laggeyya. Aṭṭhapi samāpattiyo caraṇanti niyyātitā honti rūpāvacaracatutthajjhānaniddeseneva arūpajjhānānampi niddiṭṭhabhāvāpattito niyyātitā nidassitā.

Catuapāyamukhakathāvaṇṇanā

280.Asampāpuṇantoti ārabhitvā sampattuṃ asakkonto. Avisahamānoti ārabhitumeva asakkonto. Khārinti parikkhāraṃ. Taṃ pana vibhajitvā dassetuṃ ‘‘araṇī’’tiādi vuttaṃ. Tattha araṇīti aggidhamanakaṃ araṇīdvayaṃ. Sujāti dabbi. Ādi-saddena tidaṇḍatighaṭikādiṃ saṅgaṇhāti khāribharitanti khārīhi puṇṇaṃ. Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova, kiṃ aṅgaṃ pana bāhirakapabbajiteti tattha visesaṃ dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Vuttanayenāti ‘‘kappiyakaraṇa…pe… vattakaraṇavasenā’’ti evaṃ vuttena nayena. Paricārako hoti upasampannabhāvassa visiṭṭhabhāvato. ‘‘Navakoṭisahassānī’’tiādinā (visuddhi. 

让我为您直译这段巴利文：
275. 同情而说为安慰,非为显示良家性,故说"尔时世尊"等。于婆罗门即婆罗门处,针对从婆罗门应得座等故说"婆罗门中"。仅以信应作信施,对往他世者不从彼期待任何而应作是为义,故说"对死者作食"。吉祥等食即以等字摄收节日供养天等。祭食即以断恶等方式作食。客人即宾客。未得刹帝利性因无双方善生性,故说"不清净是为义"。
276. 作女即此中作为普通动作故说"寻求女"。取婆罗门女为刹帝利童子妻也刹帝利最胜,婆罗门低劣是为结合。或以男作男于此也此即此理。于因即于贪等所染污堕落因,故说"过失"。投弃因无义而被舍故为投弃,灰烬。
277. 于所生即于业烦恼所生。或于此等人即于此等人,于人是为义,故说"以姓为依"。和合即结合,即作不相违是为义。
第一诵分注释竟。
明行语注释
278. 此适合即此读等可作。系于种姓语即系于依种姓语。唯婆罗门读教读祭祭等如是依自抬举贬他而转,由彼即系于慢语。而依婚嫁系缚者,彼等依三种关系以"你应于我,你不应于我"如是转。
于何即于何明行成就。将附即想我们将成附属包含。以第一义非明行而执为"明行"而住,以第一义于明行分别时彼名为从彼远离故说"远离"。从集起即从初生起。
279. 三种戒即小等分别三种戒。唯以戒即以戒同义。某些即不害等禁限相某些戒有。于彼彼即执于彼彼婆罗门传统成就戒量为"行"。八定也成为行由色界第四禅说而有无色禅说所成故成为显示。
四堕处语注释
280. 不成就即开始不能成就。不堪即不能开始。器具即用具。而为分别显示彼说"钻木"等。其中钻木即生火钻木二支。汤匙即勺。以等字摄三杖三棒等。器具满即器具装满。然而已受具足戒比丘的教内任何未受具足戒者也实为侍从,何况外道出家者,为显示其中差别说"虽然"等。如所说方式即如"依作净...等...作义务"如是说方式。成为侍从因受具足戒性殊胜性。"九俱胝"等。;

1.20; paṭi. ma. aṭṭha. 37) vuttappabhedānaṃ anekasahassānaṃ saṃvaravinayānaṃ samādiyitvā vattanena uparibhūtā aggabhūtā sampadāti hi ‘‘upasampadā’’ti vuccatīti. Guṇādhikopīti guṇehi ukkaṭṭhopi. Ayaṃ panāti vuttalakkhaṇo tāpaso.

Tāpasā nāma kammavādikiriyāvādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajituṃ āgatānaṃ titthiyaparivāsena vināva pabbajjā anuññātāti katvā ‘‘kasmā panā’’ti codanaṃ samuṭṭhapeti codako. Ācariyo ‘‘yasmā’’tiādinā codanaṃ pariharati. ‘‘Osakkissatī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘imasmiñhī’’tiādi vuttaṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Aññeti aññe bhikkhū. Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsadaṇḍādinānāvidhasamidhādārūhi.

Idanti ‘‘catudvāraṃ āgāraṃ katvā’’tiādinā vuttaṃ. Assāti assa catutthassa puggalassa. Paṭipattimukhanti kohaññapaṭipattiyā mukhamattaṃ. So hi nānāvidhena kohaññena lokaṃ vimhāpento tattha acchati, tenāha ‘‘iminā hi mukhena so evaṃ paṭipajjatī’’ti.

Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggatilamāsādīni bhikkhācariyāniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkena jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā. Uñchācariyā hi khalesu gantvā khalaggaṃ nāma manussehi diyyamānaṃ dhaññaṃ gaṇhanti, taṃ ime na gaṇhantīti anaggipakkikā nāma jātā. Asāmapākāti asayaṃpācakā. Asmamuṭṭhinā muṭṭhipāsāṇena vattantīti asmamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātitaṃ phalaṃ bhuñjantīti pavattaphalabhojino. Jiṇṇapakkatāya paṇḍubhūtaṃ palāsaṃ, taṃsadisañca paṇḍupalāsaṃ, tena vattantīti paṇḍupalāsikā, sayaṃpatitapupphaphalapattabhojino.

Idāni te aṭṭhavidhepi sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Saṅkaḍḍhitvāti bhikkhācariyāvasena laddhadhaññaṃ ekajjhaṃ katvā.

Pariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā pariyeṭṭhi nāma dīnavuttibhāvena dukkhā. Pāsāṇassa pariggaho dukkho pabbajitassāti vā danteheva uppāṭetvā khādanti.

Imāhi catūhiyevāti ‘‘khārividhaṃ ādāyā’’tiādinā vuttāhi catūhi eva tāpasapabbajjāhīti.

282. Apāye vināse niyutto āpāyiko. Tabbhāvaṃ paripūretuṃ asakkonto tena aparipuṇṇo aparipūramāno, karaṇe cetaṃ paccattavacanaṃ, tenāha ‘‘āpāyikenāpi aparipūramānenā’’ti.

Pubbakaisibhāvānuyogavaṇṇanā

283. Dīyatīti datti, dattiyeva dattikanti āha ‘‘dinnaka’’nti. Yadi brāhmaṇassa sammukhībhāvo rañño na dātabbo, kasmāssa upasaṅkamanaṃ na paṭikkhittanti āha ‘‘yasmā panā’’tiādi. Khettavijjāyāti nītisatthe. Payātanti saddhaṃ, sassatikaṃ vā, tenāha ‘‘abhiharitvā dinna’’nti. Kasmā bhagavā ‘‘rañño pasenadissa kosalassa dattikaṃ bhuñjatī’’tiādinā brāhmaṇassa mammavacanaṃ avocāti tattha kāraṇaṃ dassetuṃ ‘‘idaṃ pana kāraṇa’’ntiādi vuttaṃ.

284.Rathūpatthareti rathassa upari attharitapadese. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tañhi suddādīhi ñāyatīti na rahassamantanaṃ. Bhaṇatīti api nu bhaṇati.



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1.20. 说"受具足戒"因受持行持如说分别的多千种律仪而成最上最胜成就。虽胜功德即虽以功德殊胜。而此即如所说相苦行者。
苦行者名为业语行语者,非教对敌者,因此彼等来出家者允许不用外道别住而出家,作"为何"而质问者生起质问。阿阇黎以"因为"等回答质问。为开示"将退"略说义故说"因于此"等。剃刀刃喻即如踏剃刀刃顶行走之喻。其他即其他比丘。火堂即护火堂。以种种木即以巴拉沙枝等种种燃柴木。
此即说"作四门家"等。彼即彼第四补特伽罗。行门即欺诳行的门。因为彼以种种欺诳惊异世间而住彼处,故说"以此门彼如是行"。
于谷等处近立于人前以乞食方式收集稻豆胡麻等为乞拾,以彼为活命者为乞拾行者。以火煮活命为火煮者,非火煮为非火煮者。因为乞拾行者去谷场取人们所给称为谷场顶的谷物,彼等不取故成为非火煮者。非自煮即非自己煮。以石拳即石块而活命为石拳者。以牙拔树皮树皮为牙皮,以彼活命为牙皮者。食落即食从树等堕落果为落果食者。因老熟成黄的树叶,与彼相似为黄叶,以彼活命为黄叶者,为自落花果叶食者。
今为从本性显示彼八种故说"其中"等。收集即以乞食方式得谷物集一处。
寻求名为苦即去人家家寻求名为因可怜活命性为苦。或石的执取对出家者为苦故以牙拔食。
唯以此四即以"取器具"等所说唯四苦行出家。
282. 从事于堕即堕处者。不能圆满彼性为不圆满不圆满,此作格属格,故说"以堕处者不圆满"。
前仙随行注释
283. 给予为给予,给予即施与故说"所施"。若婆罗门面见不应给予王,为何不禁止亲近他说"因为"等。于田明即政治学。供养即信施,或常施,故说"带来给予"。为何世尊以"食憍萨罗国波斯匿王所施"等说婆罗门要害语为显示其中因缘故说"此因缘"等。
284. 车垫即车上铺设处。显露商谈即成为显露商谈。因为彼被首陀罗等知故非密商谈。说即可能说。

285.Pavattāroti pāvacanabhāvena vattāro, yasmā te tesaṃ mantānaṃ pavattakā, tasmā āha ‘‘pavattayitāro’’ti. Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva, taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ, anupanītāsādhāraṇatāya vā rahassabhāvena vattabbaṃ hitakiriyāya adhigamupāyaṃ. Sajjhāyitanti gāyanavasena sajjhāyitaṃ, taṃ pana udattānudattādīnaṃ sarānaṃ sampādanavaseneva icchitanti āha ‘‘sarasampattivasenā’’ti. Aññesaṃ vuttanti pāvacanabhāvena aññesaṃ vuttaṃ. Samupabyūḷhanti saṅgahetvā uparūpari saññūḷhaṃ. Rāsikatanti iruvedayajuvedasāmavedādivasena , tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ.

Tesanti mantānaṃ kattūnaṃ. Dibbena cakkhunā oloketvāti dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādiṃ paccakkhato dassanaṭṭhena dibbacakkhusadisena pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā. Pāvacanena saha saṃsanditvāti kassapasammāsambuddhassa yaṃ vacanaṃ vaṭṭasannissitaṃ, tena saha aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkho hoti. Aparāpare panāti aṭṭhakādīhi aparā pare pacchimā okkākarājakālādīsu uppannā. Pakkhipitvāti aṭṭhakādīhi ganthitamantapadesu kilesasannissitapadānaṃ tattha tattha pade pakkhipanaṃ katvā. Viruddhe akaṃsūti brāhmaṇadhammikasuttādīsu āgatanayena saṃkilesikatthadīpanato paccanīkabhūte akaṃsu. Idhāti ‘‘tyāhaṃ mante adhīyāmī’’ti etasmiṃ ṭhāne. Paṭiññaṃ aggahetvāti ‘‘taṃ kiṃ maññasī’’ti evaṃ paṭiññaṃ aggahetvāva.

286.Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Ettha ca ‘‘nirāmagandhā’’ti etena tesaṃ porāṇānaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, ‘‘anitthigandhā brahmacārino’’ti etena ekavihāritaṃ, ‘‘rajojalladharā’’ti etena maṇḍanavibhūsanānuyogābhāvaṃ, ‘‘araññāyatane pabbatapādesu vasiṃsū’’ti etena manussūpacāraṃ pahāya vivittavāsaṃ, ‘‘vanamūlaphalāhārā vasiṃsū’’ti etena sālimaṃsodanādipaṇītāhārapaṭikkhepaṃ, ‘‘yadā’’tiādinā yānavāhanapaṭikkhepaṃ, ‘‘sabbadisāsū’’tiādinā rakkhāvaraṇapaṭikkhepaṃ, evañca vadanto micchāpaṭipadāpakkhikaṃ sācariyassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kutassa sallekhapaṭipattiyuttatāti. ‘‘Evaṃ sute’’tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātīti dasseti.

Veṭhakehīti veṭhakapaṭṭakāhi. Samantānagaranti nagarassa samantato. Katasudhākammaṃ pākārassa adhobhāge ṭhānaṃ vuccatīti adhippāyo.

Dvelakkhaṇadassanavaṇṇanā



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285. 传诵者即以教说性为说者,因为彼等是彼等咒的传授者,故说"使传"。因应除首陀罗秘密说故即咒,因为是彼彼义行因性为句即咒句,或因未授与不共性以秘密性应说利行的证得方便。诵习即以吟诵方式诵习,而彼只欲以高音低音等声完成故说"以声完成"。他人说即以教说性为他人说。集积即摄取而层层积集。堆集即以梨俱吠陀夜柔吠陀娑摩吠陀等方式,于彼也各别以咒梵等方式,及以读诵品等方式堆集。
彼等即咒的作者。以天眼见即以天眼眷属如业生智以现见众生自业等性的天眼般宿住智见过去劫婆罗门的咒诵方式。与教说和合即与迦叶正等觉者所说依轮回者和合作不相违。因为彼等依出轮回义不现见。而后后即阿吒迦等后来后生于欧卡卡王时等。置入即于阿吒迦等所结集咒句置入烦恼依止句于彼彼句。作相违即如婆罗门法经等所来方式因显示杂染义作成对敌。此中即于"我学咒"此处。不取承认即不如"你如何想"如是取承认。
286. 无腥味即离烦恼不净味类臭味。无女香即以不堪女香味而离女香。此中以"无腥味"此显示彼等古婆罗门镇伏烦恼性,"无女香梵行者"此显示独住性,"着尘垢"此显示无从事装饰庄严,"住森林处山麓"此显示舍人来往而住远离,"住食林根果"此显示拒绝米肉饭等胜食,"当"等显示拒绝乘骑,"一切方"等显示拒绝保护防护,如是说依阿摩昼及师的邪行分住而说,彼等婆罗门的正行分住也依圣律正行而说唯是邪行。何处有苦行相应性。以"如是闻"等显示世尊恐吓阿摩昼而摄受。
以包头即以包头布。城周即城的周围。作涂白处说墙下处是为意趣。
二相显示注释

287.Na sakkotisaṅkucite iriyāpathe anavasesato tesaṃ dubbibhāvanato. Gavesīti ñāṇena pariyesanamakāsi. Samānayīti ñāṇena saṅkalento sammā ānayi samāhari. ‘‘Kaṅkhatī’’ti padassa ākaṅkhatīti ayamatthoti āha ‘‘aho vata passeyyanti patthanaṃ uppādetī’’ti. Kicchatīti kilamati. ‘‘Kaṅkhatī’’ti padassa pubbe āsisanatthataṃ vatvā idānissa saṃsayatthatameva vikappantaravasena dassento ‘‘kaṅkhāya vā dubbalā vimati vuttā’’ti āha. Tīhi dhammehīti tippakārehi saṃsayadhammehi. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.

Yasmā bhagavato kosohitaṃ sabbabuddhānaṃ āveṇikaṃ aññehi asādhāraṇaṃ vatthaguyhaṃ suvisuddhakañcanamaṇḍalasannikāsaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaṃ suparicitabrahmacariyādhikāratāya, susaṇṭhitasaṇṭhānasampattiyā ca , kopīnampi santaṃ akopīnameva, tasmā vuttaṃ ‘‘bhagavato hī’’tiādi. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo, tanumudusukumāratādīsu panassa guṇesu vicāraṇā eva nāhosi.

288.Hirikaraṇokāsanti hiriyitabbaṭṭhānaṃ. Chāyanti paṭibimbaṃ. Kathaṃ kīdisanti āha ‘‘iddhiyā’’tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpaṃ. Tañca kho buddhasantānato vinimuttattā rūpakamattaṃ bhagavato sarīravaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakamattaṃ. Taṃ pana rūpakamattaṃ dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dasseti. Ninnetvāti nīharitvā. Kallosīti pucchāvissajjane kusalo cheko asi. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo pakāsito amuduno ghanasukhumabhāvāpādanatthaṃ asakkuṇeyyattā dīghabhāvo, tanubhāvo cāti daṭṭhabbaṃ.

291.‘‘Atthacarakenā’’ti iminā byatirekamukhena anatthacarakataṃyeva vibhāveti. Na aññatrāti na aññasmiṃ sugatiyanti attho. Upanetvāupanetvāti taṃ taṃ dosaṃ upanetvā upanetvā, tenāha ‘‘suṭṭhudāsādibhāvaṃ āropetvā’’ti. Pātesīti pavaṭṭanavasena pātesi.

Pokkharasātibuddhūpasaṅkamanavaṇṇanā

293-6.Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ manasā sampaṭiggaho hotīti āha ‘‘sampaṭicchatū’’ti.

297.Yāvadatthanti yāva attho, tāva bhojanena tadā katanti attho. Oṇittanti āmisāpanayanena sucikataṃ, tenāha ‘‘hatthe ca pattañca dhovitvā’’ti.



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287. 不能因在收缩威仪时彼等完全不明显。寻求即以智作寻求。正引即以智集合而正确引来集合。说"希望"义是欲望义故说"生起'啊愿我见'愿望"。疲倦即劳累。说"希望"字前说愿望义现今以另一选择显示其疑惑义故说"以疑说软弱疑"。以三法即以三种疑惑法。浊性即不净性因生混浊性。
因为世尊阴藏是一切佛不共他人独特的隐处如极净金轮,以自形状安置美好性如良象最胜肢极美性,如开放金莲明亮花丝卷曲妙态,以自光辉胜过如暮光阳照水云间标识圆满月轮庄严而光耀,因为内外垢不染污,长时善积集梵行胜性,善安置形状成就,虽是隐处而实非隐处,故说"因为世尊"等。多性即广大性。因为唯此彼疑惑,于柔软细腻等功德彼无思察。
288. 惭处即应惭处。影即映像。如何何种说"神通"等。影像量即世尊映像。而彼因离佛相续故唯像量即世尊身色形状支分神通所成像量。而显示彼像量世尊如使自佛身不见如是显示。引出即拉出。善巧即于问答巧善精明。如是作即如作木针。此中即于广舌。显示柔软性因不能令非柔软成粗细性故应见长性及细性。
291. 以"利行者"此以相反方面显示非利行性。非其他即非其他善趣是为义。一再带近即一再带近彼彼过失,故说"善立奴隶等性"。使倒即以倾倒方式使倒。
莲花色入佛注释
293-6. 来否即已来否。虚即助词。此即此处,即于你们处是为义。容受即同意,而彼同意为意接受故说"接受"。
297. 足量即直至义量,以尔时作食是为义。除去即以除去食物作净,故说"洗手和钵"。

298.Anupubbiṃ kathanti anupubbaṃ kathetabbakathaṃ, tenāha ‘‘anupaṭipāṭikatha’’nti. Kā pana sā? Dānādikathāti āha ‘‘dānānantaraṃ sīla’’ntiādi. Tena dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahitavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbāti dassanatthaṃ tadanantaraṃ saggakathā. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggo kathetabbo. Maggañca kathentena tadadhigamupāyasandassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā gammā pothujjanikā anariyā anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbasaṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho bodhitoti veditabbo. Maggoti cettha iti-saddena ādiatthadīpanato ‘‘kāmānaṃ ādīnavo’’ti evamādīnaṃ saṅgahoti evamayaṃ atthavaṇṇanā katāti veditabbā. ‘‘Tassa uppattiākāradassanattha’’nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti codanaṃ sandhāyāha ‘‘tañhī’’tiādi. Tattha paṭivijjhantanti asammohapaṭivedhavasena paṭivijjhantaṃ, tenāha ‘‘kiccavasenā’’ti.

Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā



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298. 次第语即应次第说语,故说"顺次语"。何为彼?布施等语故说"布施后戒"等。以彼布施语首先因多数人也行作为一切共通性,易作性,及为住戒方便性故首先应说。因为舍施性人由对所执物无执着容易受持诸戒,于彼善安住。以戒因施者受者清净说助他后由说离恼害他,说作法后由说非作法,说财富成就因后由说有成就因故布施语后应说戒语,若彼施戒依轮回,此有成就为彼果为显示,及以此等施戒所成福业事分别为胜更胜等类,为显示以彼等应得四大王天等中胜更胜等类无量天享受成就故其后天界语。此天界为贪等所染,一切不染为圣道为显示故天界后应说道。说道者为显示证彼方便故,天界所摄与何况其他一切欲名多过患无常不坚变易法故欲之过患,劣卑凡夫非圣无义相应故彼等下劣性劣性,一切有为烦恼所依故于彼染污,一切染污解脱涅槃故出离功德亦应说,应知显示此义。道即此以等字显示开头义故摄"欲之过患"等,应知如是作此义注释。为何说"为显示彼生起相",岂非道智缘无为法,非缘有为法为对此质问故说"因为彼"等。其中通达即以无痴通达方式通达,故说"以作用"。
莲花色优婆塞证悟语注释

299. Ettha ca ‘‘diṭṭhadhammo’’tiādi pāḷiyaṃ dassanaṃ nāma ñāṇadassanato aññampi atthi, tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti, tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca tiṇṇā vitiṇṇā vicikicchā. Vigatā kathaṅkathāti pavattiādīsu. ‘‘Evaṃ nu kho, na nu kho’’ti evaṃ pavattikā vigatā samucchinnā kathaṅkathā. Vesārajjappattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitabhāvoti katvā āha ‘‘satthusāsane’’ti. Attanā paccakkhato diṭṭhattā adhigatattā na paraṃ pacceti, na tassa paro paccetabbo atthīti aparappaccayo. Yaṃ panettha vattabbaṃ avuttaṃ, taṃ parato āgamissati. Sesaṃ suviññeyyameva.

Ambaṭṭhasuttavaṇṇanāya līnatthappakāsanā.

4. Soṇadaṇḍasuttavaṇṇanā

300. Sundarabhāvena sātisayāni aṅgāni etesaṃ atthīti aṅgā, rājakumārāti āha ‘‘aṅgā nāma aṅgapāsādikatāyā’’tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. Āgantuṃ na dassantīti āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo. Nīlāsokakaṇikārakoviḷārakundarājarukkhehi sammissatāya taṃ campakavanaṃ ‘‘nīlādipañcavaṇṇakusumapaṭimaṇḍita’’nti daṭṭhabbaṃ. Na campakarukkhānaṃyeva nīlādipañcakusumatāyāti vadanti. ‘‘Bhagavā kusumagandhasugandhe campakavane viharatī’’ti iminā na māpanakāle eva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāge pīti dasseti. Māpanakāle hi campakānaṃ ussannatāya sā nagarī ‘‘campā’’ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, seniko eva seniyo, atthitā cettha bahubhāvavisiṭṭhāti vuttaṃ ‘‘mahatiyā senāya samannāgatattā’’ti.

301-2.Saṃhatāti sannipatitā, ‘‘saṅghino’’ti vattabbe ‘‘saṅghī’’ti puthutthe ekavacanaṃ brāhmaṇagahapatikānaṃ adhippetattā, tenāha ‘‘etesa’’nti. Rājarājaññādīnaṃ bhaṇḍadharā purisā khatā, nesaṃ tāyanato khattā. So hi yehi yattha pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti, tenāha ‘‘pucchitapañhe byākaraṇasamattho’’ti. Kulāpadesādinā mahatī mattā etassāti mahāmatto.

Soṇadaṇḍaguṇakathāvaṇṇanā



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299. 此中"见法"等经文中见名为从智见还有其他,为遮遣彼故说"证法"。证亦从智证还有其他故为显示彼差别说"知法"。而彼知法性亦从一分有故为显示无余知性说"通达法"。以彼唯显其谛现觉。因为道智以一现观方式成就遍知等作用名为无余遍通达四谛法,故说"以此见圣谛法为见法"。度疑惑即如恐怖荒野般十六事及八事度过疑惑。离如何思即于转等。"如是耶,非如是耶"如是转起已离已断如何思。得无畏即因断恐怖作恶法,及于彼对治戒等功德善住故得无畏无恐状态善巧。彼无畏得为善住状态故说"于师教"。因自亲见故证得故不信他,于彼无应信他故不信他。于此应说未说者后当来。余极易解。
弥勒经注疏中义释
4. 宋丹荼经注
300. 因殊胜美好而有支分为支分,王子故说"支分即因支分美好"等。此中亦意趣,非唯弥勒经。不容来即显示来过患以拒绝方式不容来,意为不允许。因青无忧迦腻迦拘毗罗王树混杂故彼瞻波林应见为"青等五色花庄严",说非唯瞻波树有青等五花性。以"世尊住花香芬芳瞻波林"此显示非唯建造时彼城瞻波树众多而后时也。因为建造时瞻波众多故彼城得"瞻波"名。自在性即因主性。有军为军者,军者即军,而此有性以多性差别故说"因具大军"。
301-2. 集合即会集,应说"众"说"众"单数于众数因意为婆罗门居士等故说"彼等"。王及王族等之财物持者为掘者,因救护彼等故为掘者。因为彼为谁于何处派遣,于彼避免彼等过失以适宜适当方式说被问义,故说"能答所问问题"。以家世等有大慢为大臣。
宋丹荼功德语注释

303. Visiṭṭhaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ yathā ‘‘vekataṃ vesaya’’nti, nānāvidhaṃ verajjaṃ nānāverajjaṃ, tattha jātātiādinā sabbaṃ vuttanayeneva veditabbaṃ. Uttamabrāhmaṇoti abhijanasampattiyā vittasampattiyā vijjāsampattiyā uggatataro, uḷāro vā brāhmaṇo. Asannipātoti lābhamaccharena nippīḷitatāya asannipāto viya bhavissati.

‘‘Aṅgeti gameti ñāpetīti aṅgaṃ, hetūti āha ‘‘imināpi kāraṇenā’’ti. ‘‘Ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya. Sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu (theragā. 818) ārohasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenāpi loke mātupitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, kammajatejodhātu.

Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti. So aṭṭhakathāyaṃ visuṃ na uddhaṭo. Yuga-saddo cettha ekasesanayena daṭṭhabbo ‘‘yugo ca yugo ca yugā’’ti. Evañhi tattha tattha dvandaṃ gahitameva hoti, tenāha ‘‘tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā’’ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na avakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakkuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggampi hi paṭicca sattā akkosaṃ labhanti.

Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāveneva vadanto ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanaṃ assa bhūmigatañceva vehāsaṭṭhañcāti mahaddhano. Tassāti tassa tassa . Vadanti ‘‘anvayato, byatirekato ca anupasaṅkamanakāraṇaṃ kittemā’’ti.


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303. 殊胜王国为离王国,离王国即外王国如"异作异舍",种种外王国为多外王国,于彼生等一切应以所说方式了知。最上婆罗门即以种姓成就财富成就明成就更高,或尊贵婆罗门。不集会即因利养悭嫉压迫而似成不集会。
"使了知使知为支分,因"故说"以此因缘"。说"双方善生"如此时由任何二分善生应被了知。善生字如"善生优美"等中为身形成就同义,为唯以生显示善生性故说"从母及从父"。世间亦见非亲生子方面母父名,而此欲唯以亲生子方面故显示说"清净胎"。取胎保持为胎,名为胎处母腹处。因取受所食食消化不舍故为胎,业生火界。
父及母为双亲,双亲之双亲为祖父,彼等二代双为祖父二代,从彼,乃至第七祖父二代为祖父双,如是此中义应见。如是以祖父摄即摄外祖父。彼于注释不别举。二代字此中应以一余说"二代及二代为诸代"见。如是于彼彼处即摄双,故说"从彼以上一切先人以祖父摄即摄"。此中取人应见依最胜说作。如是"从母"经文得成立。不诽谤即未得诽谤。不舍弃即于信施饭等不舍弃不弃。以种姓语即于因为具格语故说"以何因"等。此中以"双方...至...祖父二代"此显示婆罗门无生体过失因说清净胎性,以"不诽谤"此显示无作过失。因为作过失众生得诽谤。以"不被骂"此显示无不当交往。因为依不当交往众生得骂。
自在即以主权转生业力而有治理性,而彼自在性因财富成就缘而显著故以富同义说"富即自在"。有大财为地中及空中为大财。彼即彼彼。说"我们以顺观逆观说不亲近因缘"。


Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyo, tenāha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko, tenāha ‘‘cittappasādajananato’’ti. Vaṇṇassāti vaṇṇadhātuyā. Sarīranti sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādiavayavasamudāyaṃ, so ca saṇṭhānamukhena gayhatīti ‘‘paramāya vaṇṇapokkharatāyāti…pe… sampattiyā cā’’ti vuttaṃ. Sabbavaṇṇesu suvaṇṇavaṇṇova uttamoti vuttaṃ ‘‘seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya ‘‘mahābrahmuno sarīrasadiseneva sarīrena samannāgato’’ti vuttaṃ, na brahmujugattataṃ. Akhuddāvakāso dassanāyāti ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanāya okāso na khuddako, tenāha ‘‘sabbānevā’’tiādi.

Yamaniyamalakkhaṇaṃ sīlamassa atthīti sīlavā. Taṃ panassa rattaññutāya vuddhaṃ vaḍḍhitaṃ atthīti vuddhasīlī. Tena ca sabbadā sammāyogato vuddhasīlena samannāgato. Sabbametaṃ pañcasīlamattameva sandhāya vadanti tato paraṃ sīlassa tattha abhāvato, tesañca ajānanato.

Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati attho etenāti padaṃ, nāmādi. Yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ. Tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthañāpane sādhanatāya vācāva karaṇanti vākkaraṇaṃ, udāhāraghoso. Guṇaparipuṇṇabhāvena tassa brāhmaṇassa, tena vā bhāsitabbaatthassa. Pūre puṇṇabhāve. Pūreti ca purimasmiṃ atthe ādhāre bhummaṃ, dutiyasmiṃ visaye. ‘‘Sukhumālattanenā’’ti iminā tassā vācāya mudusaṇhabhāvamāha. Apalibuddhāya pittasemhādīhi. Sandiṭṭhaṃ sabbaṃ dassetvā viya ekadesaṃ kathanaṃ. Vilambitaṃ saṇikaṃ cirāyitvā kathanaṃ. ‘‘Sandiddhavilambitādī’’ti vā pāṭho. Tattha sandiddhaṃ sandehajanakaṃ. Ādi-saddena dukkhalitānukaḍḍhitādiṃ saṅgaṇhāti. ‘‘Ādimajjhapariyosānaṃ pākaṭaṃ katvā’’ti iminā tassā vācāya atthapāripūriṃ vadanti.

‘‘Jiṇṇo’’tiādīni padāni suviññeyyāni, heṭṭhā vuttatthāni ca. Dutiyanaye pana jiṇṇoti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha ‘‘jiṇṇoti porāṇo’’tiādi, tena tassa brāhmaṇassa kulavasena uditoditabhāvamāha. Jātivuddhiyā ‘‘vayoanuppatto’’ti vakkhamānattā, guṇavuddhiyā tato sātisayattā ca ‘‘vuddhoti sīlācārādiguṇavuddhiyā yutto’’ti āha. Tathā jātimahallakatāya vakkhamānattā ‘‘mahallako’’ti padena vibhavamahattatā yojitā. Maggapaṭipannoti brāhmaṇānaṃ paṭipattivīthiṃ upagato taṃ avokkamma caraṇato. Antimavayanti pacchimavayaṃ.

Buddhaguṇakathāvaṇṇanā



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殊胜容貌即殊胜形色最胜身。值得见为可见,故说"应见"。引生净信为净信,故说"因生心净信"。色即色界。身即以安置殊胜手足颈头等支分聚集,而彼由形状面摄故说"以最胜色美...乃至...成就"。一切色中金色最胜故说"具最胜金色"。如是诸佛及转轮圣王唯金色。梵光即最胜身光,即金光是为义。因为唯缘此义故说"具如大梵天身相似之身",非梵之正直性。见非小处即以身高圆满成就,支分圆满性见处非小,故说"一切"等。
具调伏规则相为戒者为具戒。而彼因久习增长故为长戒。以彼常正相应故具长戒。一切此唯缘五戒说因超过彼无戒彼处,及彼等不知。
以处作成就,及学成就于任处无缺故圆满句字音声为圆满句字。或者由此达义为句,即名等。显所欲义为字,即语。以彼等圆满性为圆满句字。语以令知义成就性为作具故语作,说出声。以功德圆满性于彼婆罗门,或以彼应说义。圆满即满性。而圆满于前义中为处格,于第二义中为境。以"柔软性"此说彼语柔软细性。不被胆痰等障碍。显示一切如显示一分说。迟延即缓慢久延说。或读作"疑惑迟延等"。其中疑惑即生疑。等字摄困难拖延等。以"显明始中终"此说彼语义圆满。
"老"等诸句易解,及前已说义。于第二方式中老即此老非以年龄量,而以家系传承古旧故说"老即古"等,以彼说彼婆罗门以家系生起生起性。因将说"达年龄"故以生起,因以功德增长故胜彼故说"增长即具戒行等功德增长"。如是因将说生增上性故以"长寿"句结合财富伟大性。入道即入婆罗门行道因不退彼而行。最后年即后年。
佛功德语注释;

304. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasenapi dahanaṃ na mādisānaṃ anucchavikaṃ, kuto pana ukkaṃsananti idaṃ brāhmaṇassa na yuttarūpanti dassento āha ‘‘na kho pana metaṃ yutta’’ntiādi. Sadisāti ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. Itareti attano guṇehi asadisaguṇe. Idanti idaṃ atthajātaṃ. Gopadakanti gāviyā pade ṭhitaudakaṃ.

Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ kulapariyāyenāti suddhodanamahārājassa kulānukkamena āgataṃ. Tesupīti tesupi catūsu nidhīsu. Gahitagahitanti gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena paṭipākatikameva hoti. Aparimāṇoyevāti ‘‘ettako eso’’ti kenaci paricchindituṃ asakkuṇeyyatāya aparicchinno eva.

Tatthāti mañcake. Sīhaseyyaṃ kappesīti yathā rāhu asurindo āyāmato, vitthārato ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesi.

Kilesehi ārakattā parisuddhaṭṭhena ariyanti āha ‘‘ariyaṃ uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena. Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussā yasmā catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu, koṭisatasahassādiparimāṇenapi bahū eva, tasmā anuttarācārasikkhāpanavasena bhagavā bahūnaṃ ācariyo. Teti kāmarāgato aññe bhagavato pahīnakilese. Keḷanāti keḷāyanā dhanāyanā.

Apāpapurekkhāroti apāpe pure karoti, na vā pāpaṃ purato karotītipi apāpapurekkhāroti imamatthaṃ dassetuṃ ‘‘apāpe navalokuttaradhamme’’tiādi vuttaṃ. Tattha apāpeti pāpapaṭipakkhe, pāparahite ca. Brahmani seṭṭhe buddhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato hitā garukaraṇādinā, yathānusiṭṭhapaṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā, tenāha ‘‘sāriputtā’’tiādi. Pakatibrāhmaṇajātivasenāpi ‘‘brahmaññāya pajāyā’’ti padassa attho veditabboti dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

Tiroraṭṭhā tirojanapadāti ettha rajjaṃ raṭṭhaṃ, rājanti rājāno etenāti, tadekadesabhūtā padesā pana janapado,janā pajjanti ettha sukhajīvikaṃ pāpuṇantīti. Pucchāya vā dosaṃ sallakkhetvāti sambandho. Asamatthatanti attano asamatthataṃ. Bhagavā vissajjeti tesaṃ upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvāti adhippāyo.

‘‘Ehisvāgatavādī’’ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, ‘‘sakhilo’’ti iminā saṇhavācataṃ, ‘‘sammodako’’ti iminā paṭisandhārakusalataṃ, ‘‘abhākuṭiko’’ti iminā sabbattheva vippasannamukhataṃ, ‘‘uttānamukho’’ti iminā sukhālāpataṃ, ‘‘pubbabhāsī’’ti iminā dhammānuggahassa okāsakaraṇato hitajjhāsayataṃ bhagavato vibhāveti.

Yattha kirāti kira-saddo arucisūcanattho, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Tenāha ‘‘apicā’’tiādi.


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304. 与如是大威德者一起甚至以较量方式燃烧对我等不适合,何况超胜,此对婆罗门不适宜故显示说"此于我不适"等。相似即一分相似。因为诸佛功德中完全相似功德于其他任何处不得。其他即与自功德不同功德。此即此义类。牛迹即牛足所立水。
六十万家即超过六十万家以家为同义故随顺释迦大王家系而来。于彼等即于彼等四宝藏。所取所取即所取所取处即以财满而恢复原状。即无量即因"此是如此"任何不能确定故即无界限。
于彼即于床。卧狮子卧即如罗喉阿修罗王以长度宽度高度不能取世尊色身界限,如是色以神变行作而卧狮子卧。
因远离烦恼以清净义为圣故说"圣即最上清净"。以无过义为善,非乐果义。于某处八万四千有情,于某处无量诸天人因于二十四处无数无量诸天人饮道果甘露,以亿百千等量亦甚多,故以无上行学习方式世尊为众多师。彼等即欲贪外世尊已断烦恼。戏即戏玩财玩。
不恶为前即不恶作前,或不作恶于前亦为不恶为前,为显示此义故说"于非恶九出世间法"等。其中非恶即恶对治,及离恶。于梵最胜佛世尊有因彼法说方式以圣生而生故,或从梵世尊利益以作重等,及如教修行,或知梵即最胜圣道为梵众,即圣弟子众,故说"舍利弗"等。为显示"于梵众"句义亦应以本性婆罗门生了知故说"又"等。
从外国从外地方,此中治为国,以此诸王治故,而彼一分处为地方,人于此得乐生故。或观察问过失即相应。不能即自己不能。世尊解答知彼等近依成就,智成熟,及心行意趣。
以"善来善至语"此显示以乐谈为前亲语,以"和善"此显示柔和语,以"欢喜"此显示善系属,以"无皱眉"此显示一切处明朗面,以"仰面"此显示乐语,以"先语"此显示因作法摄受机会故世尊显示利益意乐。
于彼传闻即传闻字表示不乐义,以彼显示于世尊所住处非以天威力众人无障碍,而以佛威力。


Anusāsitabboti vineyyajanasamūho gayhatīti nibbattitaṃ ariyasaṅghameva dassetuṃ ‘‘sayaṃ vā’’tiādi vuttaṃ, anantarassa vidhi paṭisedho vāti katvā. ‘‘Tādisovā’’ti iminā ‘‘sayaṃ vā’’tiādinā vuttavikappo eva paccāmaṭṭhoti. ‘‘Purimapadasseva vā’’ti vikappantaraggahaṇaṃ. Bahūnaṃ titthakarānanti pūraṇādīnaṃ anekesaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Kāraṇenāti appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena. Āgantukā navakāti abhinavā āgantukā abbhāgatā. Pariyāpuṇāmīti paricchindituṃ jānāmi sakkomi, tenāha ‘‘jānāmī’’ti. ‘‘Kappampi ce aññamabhāsamāno’’ti abhūtaparikappanavacanametaṃ tathā bhāsamānassa abhāvato.

305. Alaṃ-saddo arahattopi hoti ‘‘alameva nibbinditu’’ntiādīsu (saṃ. ni. 1.124) viyāti āha ‘‘alamevāti yuttamevā’’ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Puṭaṃsena purisena.

Soṇadaṇḍaparivitakkavaṇṇanā

307.Ubhatopakkhikāti micchādiṭṭhisammādiṭṭhīnaṃ vasena ubhayapakkhikā. Kerāṭikāti saṭhā.

Brāhmaṇapaññattivaṇṇanā

309.Vighātanti cittadukkhaṃ.

311-3.Sujanti homadabbiṃ paggaṇhantesūti juhanatthaṃ gaṇhanakesu, irubbijjesūti attho. Paṭhamo vāti tattha sannipatitesu yajanakiriyāyaṃ sabbapadhāno vā. Dutiyo vāti tadanantaro vā. ‘‘Suja’’nti karaṇe etaṃ upayogavacananti āha ‘‘sujāyā’’ti. Aggihuttapamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena dīyatīti āha ‘‘sujāya diyyamāna’’nti. Porāṇāti aṭṭhakathācariyā. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindi mā vināsesi.

316.Samasamoti samoyeva hutvā samo. Hīnopamavasenapi samatā vuccatīti taṃ nivattento ‘‘ṭhapetvā ekadesasamatta’’ntiādimāha. Kulakoṭiparidīpananti kulaādiparidīpanaṃ athāpisiyāti athāpi tumhākaṃ evaṃ parivitakko siyā. Brāhmaṇabhāvaṃ sādheti vaṇṇo. Mantajātīsupi eseva nayo. Sīlameva sādhessati brāhmaṇabhāvaṃ. Kasmāti ce? Āha ‘‘tasmiñhissā’’tiādi. Sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo hi brāhmaṇabhāvassa aṅganti sammohamattametaṃ asamavekkhitābhimānabhāvato.

Sīlapaññākathāvaṇṇanā



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应被教导即摄应调伏人群,为显示唯生起圣众故说"或自"等,作为相邻的规定或否定。以"如是"此唯回指以"或自"等所说选择。"或前句"为取另一选择。众多外道师即众多富兰那等外道师,此为所有格于差别中。以因即以少欲知足等安置相因。来新即新来访者。我了知即我能限定知,故说"我知"。"若说他一劫"此为非真设想语因无如是说者。
305. 适字亦有值义如"实适厌离"等故说"适即应"。因以袋携带而食用故称袋食为粮食。以袋人。
宋丹荼寻思注释
307. 两分即以邪见正见力为两分。欺诈即狡诈。
婆罗门施设注释
309. 恼害即心苦。
311-3. 勺即于举献祭勺者,即于取献祭者,为义。或第一即于彼集会献祭行作中一切最胜。或第二即其次。"勺"此为具格宾格语故说"以勺"。因护火为献祭首以献祭勺面所施故说"以勺所施"。古即注释师。殊胜即以明行殊胜,非婆罗门所欲明行量。最上婆罗门即以无上应供性最胜婆罗门。婆罗门传统即婆罗门定论。勿破坏勿毁灭。
316. 相等即成为相等。以下劣喻亦说平等故遮除彼说"除一分平等"等。显示家顶即显示家始。若亦如是即若亦汝等如是寻思。色成就婆罗门性。于咒生亦此方式。唯戒将成就婆罗门性。为何?说"因于彼"等。色等唯痴量即色咒生为婆罗门性支分唯痴量因不观察慢性。
戒慧语注释

317.Kathito brāhmaṇena pañhoti ‘‘sīlavā ca hotī’’tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito etthāti etasmiṃ yathāvissajjite atthe. Tassāti soṇadaṇḍassa. Sīlaparisuddhāti sīlasampattiyā sabbaso suddhā anupakkiliṭṭhā. Kuto dussīle paññā asamāhitattā tassa. Jaḷe eḷamūge kuto sīlanti jaḷe eḷamūge duppaññe kuto sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti, pākatikaṃ ñāṇaṃ nivattetuṃ ‘‘paññāṇa’’nti vuttanti tayidaṃ pakārehi jānanato paññāvāti āha ‘‘paññāṇanti paññā yevā’’ti.

Sīlenadhotāti samādhipadaṭṭhānena sīlena sakalasaṃkilesamalavisuddhiyā dhotā visuddhā, tenāha ‘‘kathaṃ panā’’tiādi. Tattha dhovatīti sujjhati. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvarasato upadhāretvā ‘‘ayaṃ vedanā phassaṃ paṭicca, so phasso anicco dukkho vipariṇāmadhammo’’ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ vipassantena ‘‘sukhena sakkā sā vedanā adhivāsetuṃ ‘‘vedanā eva vediyatī’’ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhaṃ vedanaṃ ananuvattitvā vipassanaṃ ārabhitvā vīthiṃ paṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjanena. Paññāya sīlaṃ dhovitvāti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya suvisodhitaṃ katvā.

318.‘‘Kasmā āhā’’ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma ‘‘sīlassa jātiyā ca guṇadosapakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī’’ti parisāya paññātatā. Ettakaparamāti ettakaukkaṃsakoṭikā pañca sīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamā mayanti dassetīti āha ‘‘sīlapaññāṇanti vacanameva paramaṃ amhāka’’nti. ‘‘Ayaṃ pana viseso’’ti idaṃ niyyātanāpekkhaṃ sīlaniddese, tenāha ‘‘sīlamicceva niyyātita’’nti. Sāmaññaphale pana ‘‘sāmaññaphala’’ micceva niyyātitaṃ, paññāniddese pana jhānapaññaṃ adhiṭṭhānaṃ katvā vipassanāpaññāvaseneva paññāniyyātanaṃ kataṃ, tenāha ‘‘paṭhamajjhānādīnī’’ti.

Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā

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317. 婆罗门所说问题即以"为具戒"等以二支分方式如所问问题如实已解答于此即于此如实已解答义。彼即宋丹荼。戒清净即以戒成就一切清净无染。于恶戒何有慧因彼不定。于愚笨哑者何有戒即于愚笨哑者恶慧何有戒因不知戒差别及戒清净方便。殊胜最胜智为慧,为遮除本性智说"慧"故彼因以种种方式知为慧故说"慧即慧"。
以戒洗即以定立足戒以一切烦恼垢清净而洗清净,故说"如何"等。其中洗即净。如大六十岁长老即如六十岁大长老。唯受摄持量即此中受摄持名观察如生受以自性味"此受缘触,彼触无常苦变易法"安立三相而转起观。如是观者"以乐能忍彼受唯受"。调伏受即不随如生苦受开始观入观道路以观除遣彼。以鳄鱼伏即如鳄鱼以胸卧地。以慧洗戒即以成就无缺等于始中终以慧善清净作。
318. "为何说"问上述开示因。惭即"以显示戒及生功过沙门瞿昙所问问题而答"于众中著名。唯如是最胜即如是最胜顶五戒,区分三明及慧以相等分别了知无,唯于彼我等言最胜故说"戒慧即语为我等最胜"。"此差别"此于戒说缘归依,故说"唯戒已归依"。于沙门果唯"沙门果"已归依,于慧说则以禅慧为立足依唯以观慧方式作慧归依,故说"初禅等"。
宋丹荼优婆塞证悟语注释
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2.Nattāti puttaputto. Agāravaṃ nāma natthi, na cāyaṃ bhagavati agāravena ‘‘ahañceva kho panā’’tiādimāha, atha kho attalābhaparihānibhayena. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādaṃ nijigisanto vicarati, tasmā tathā avoca, tenāha ‘‘iminā kirā’’tiādi.

Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇassa paripākassa abhāvato kevalaṃ abbhudayanissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikamatthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusale dhamme, ‘‘catubhūmake’’tipi vattuṃ vaṭṭatiyeva, tenevāha ‘‘āyatiṃ nibbānatthāya vāsanābhāgiyā vā’’ti. Tatthāti kusaladhamme yathā samādapite. Nanti brāhmaṇaṃ samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tattha ussāhajananaṃ hotīti āha ‘‘saussāhaṃ katvā’’ti . Evaṃ puññakiriyāya saussāhatā, evarūpaṃ guṇasamaṅgitā ca niyamato diṭṭhadhammikā atthasampādanīti evaṃ saussāhatāya, aññehi ca tasmiṃ vijjamānaguṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchatīti āha ‘‘brāhmaṇo panā’’tiādi. Yadi evaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti āha ‘‘kevalamassā’’tiādi. Na hi bhagavato niratthakā desanā hotīti.

Soṇadaṇḍasuttavaṇṇanāya līnatthappakāsanā.

5. Kūṭadantasuttavaṇṇanā

323.Purimasuttadvayeti ambaṭṭhasoṇadaṇḍasuttadvaye. Vuttanayamevāti yaṃ tattha āgatasadisaṃ idhāgataṃ taṃ atthavaṇṇanato vuttanayameva, tattha vuttanayeneva veditabbanti attho. ‘‘Taruṇo ambarukkho ambalaṭṭhikā’’ti (dī. ni. aṭṭha. 1.2) brahmajālasuttavaṇṇanāyaṃ vuttanti āha ‘‘ambalaṭṭhikā brahmajāle vuttasadisāvā’’ti.

Yaññāvāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni, aviññāṇakāni ca yaññūpakaraṇāni upaṭṭhapitānīti vuttaṃ pāḷiyaṃ ‘‘mahāyañño upakkhaṭo’’ti, taṃ upakkharaṇaṃ tesaṃ tathāsajjananti āha ‘‘upakkhaṭoti sajjito’’ti. Vacchatarasatānīti yuvabhāvappattāni balavavacchasatāni, te pana vacchā eva honti, na dammā balibaddā cāti āha ‘‘vacchasatānī’’ti. Eteti usabhādayo urabbhapariyosānā. Anekesanti anekajātikānaṃ. Saṅkhyāvasena anekatā sattasataggahaṇeneva paricchinnā. Migapakkhīnanti mahiṃsarurupasadakuruṅgagokaṇṇamigānañceva morakapiñjaratittirakapotādipakkhīnañca.

328. Yaññasaṅkhātassa puññassa yo saṃkileso, tassa nivāraṇato nisedhanato vidhā vuccanti vippaṭisāravinodanā. Tato eva tā taṃ puññābhisandaṃ avicchinditvā ṭhapentīti ‘‘ṭhapanā’’ti vuttā. Tāsaṃ pana yaññassa ādimajjhapariyosānavasena tīsu kālesu pavattiyā yañño tiṭṭhapanoti āha ‘‘tiṭṭhapananti attho’’ti. Parikkharonti abhisaṅkharontīti parikkhārā, parivārāti vuttaṃ. ‘‘Soḷasaparikkhāranti soḷasaparivāra’’nti.

Mahāvijitarājayaññakathāvaṇṇanā



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2. 孙即子之子。无有不敬,此非以对世尊不敬说"然而我"等,而是因害怕失去自得。此人如何如是生起自己对大众评价以欺骗使他人惊异而求得利养而行,故如是说,故说"据说以此"等。
随顺彼刹那即如是彼时彼意乐转起,随顺彼义。因彼时如是解脱依止智成熟无故唯显示增上依止义故说"显示现法及来世义",即亲自明示义。善法即三地善法,"四地"亦可说,故说"或为未来涅槃及习气分"。其中即于如是劝导善法。劝励彼即婆罗门而正令锐利上上磨练作功德锐利明净。此从义为生起彼精进故说"作有精进"。如是作功德有精进,具备如是功德性必定成就现法义故如是有精进性,及以彼中所存功德令欢喜而正令喜悦。
若世尊降法宝雨,然为何彼不证殊胜故说"然婆罗门"等。若如是为何世尊对彼如是降法宝雨故说"唯彼"等。因世尊说法非无义故。
宋丹荼经注释显明隐义。
5. 古吒檀特经注释
323. 前二经即阿摩昼及宋丹荼二经。如已说即如彼所来相同此所来,彼从义注如已说,即以彼所说方式应知义。"年轻芒果树为芒果小园"于梵网经注释中已说故说"芒果小园如梵网中所说"。
准备祭场为大祭而安置有识及无识祭祀用具故巴利说"大祭已准备",彼准备为彼等如是装饰故说"准备即装饰"。百幼牛即达青年期力壮牛百,彼等唯牛非调牛役牛故说"百牛"。此等即自牡牛至羊为终。诸多即诸多种。以数量诸多以七百摄取已限定。野兽鸟类即水牛野牛白足鹿羚羊野牛鹿及孔雀共命鸟鹧鸪鸽等鸟类。
328. 祭祀所说功德之染污,因遮止彼故说仪轨为除悔。从彼即安置不断彼功德流故说"安置"。因彼等于祭祀始中终三时转起故祭祀有三安置故说"三安置为义"。庄严即修饰故庄严,说为眷属。"十六庄严即十六眷属"。
大胜王祭祀语注释

336.Pubbacaritanti attano purimajātisambhūtaṃ bodhisambhārabhūtaṃ puññacariyaṃ. Tathā hissa anugāminova nidhissa thāvaro nidhi nidassito. Aḍḍhatā nāma vibhavasampannatā, sā taṃ taṃ upādāyupādāya vuccatīti āha ‘‘yo koci attano santakena vibhavena aḍḍho hotī’’ti . Tathā mahaddhanatāpīti taṃ ukkaṃsagataṃ dassetuṃ ‘‘mahatā aparimāṇasaṅkhyena dhanena samannāgato’’ti vuttaṃ. Bhuñjitabbato paribhuñjitabbato visesato kāmā bhogo nāmāti āha ‘‘pañcakāmaguṇavasenā’’ti. Piṇḍapiṇḍavasenāti bhājanālaṅkārādivibhāgaṃ ahutvā kevalaṃ khaṇḍakhaṇḍavasena.

Māsakādīti ādi-saddena thālakādiṃ saṅgaṇhāti. Bhājanādīti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni ‘‘sattaratanānī’’ti vadanti. Sālivīhiādi pubbaṇṇaṃ purakkhataṃsassaphalanti katvā. Tabbipariyāyato muggamāsādi aparaṇṇaṃ. Devasikaṃ…pe… vasenāti divase divase paribhuñjitabbadātabbavaḍḍhetabbādividhinā parivattanakadhanadhaññavasena.

Koṭṭhaṃ vuccati dhaññassa āṭhapanaṭṭhānaṃ, koṭṭhabhūtaṃ agāraṃ koṭṭhāgāraṃ tenāha ‘‘dhaññena…pe… gāro cā’’ti. Evaṃ sāragabbhaṃ ‘‘koso’’ti, dhaññassa āṭhapanaṭṭhānañca ‘‘koṭṭhāgāra’’nti dassetvā idāni tato aññathā taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārato paricchado ‘‘koso’’ti vuccati, evaṃ rañño tikkhabhāvapariharaṇattā caturaṅginī senā ‘‘koso’’ti āha ‘‘catubbidho koso hatthī assā rathā pattī’’ti. ‘‘Vatthakoṭṭhāgāraggahaṇeneva sabbassāpi bhaṇḍaṭṭhapanaṭṭhānassa gahitattā tividhaṃ koṭṭhāgāranti vuttaṃ. ‘‘Idaṃ evaṃ bahu’’ntiādi rājā tamatthaṃ jānantova bhaṇḍāgārikena kathāpetvā parisāya nissaddabhāvāpādanatthañca āha evaṃ me pakatikkhobho na bhavissatīti.

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336. 往昔行为即自前生所生为菩提资粮之福行。如是彼随从财宝即显示坚固财宝。富裕名为具财富,彼依此依彼而说故说"任何以自所有财富为富"。如是大财亦即显示彼最胜故说"具大无量数财"。因受用应受用特别欲为财故说"以五欲功德"。以块块即不为器具装饰等差别唯以片片。
摩沙迦等即以等字摄钵等。器具等即以等字摄衣卧处住所等。金银摩尼珍珠琉璃金刚珊瑚说为"七宝"。稻米等前谷作为先作秋实果。从相反彼绿豆豆等为后谷。日日...乃至...以即以日日应受用应施应增长等仪轨转动财谷。
仓说为谷储藏处,为仓之屋为仓库故说"以谷...乃至...屋及"。如是显示精藏为"库",谷储藏处为"仓库"后今显示异于彼故说"或"等。其中如剑锋利性保护遮蔽说为"鞘",如是为王锋利性保护故四支军说为"库"故说"四种库为象马车步"。因以衣仓库摄即摄一切物品储藏处故说三种仓库。"此如是多"等虽知彼义王令库官说为令众默然而说如是我无常动。
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8.Brāhmaṇo cintesi janapadassa anupaddavatthañceva yaññassa ca cirānupavattanatthañca, tenāha ‘‘ayaṃ rājā’’tiādi.

Sattānaṃ hitassa sukhassa ca vidūsanato ahitassa dukkhassa ca āvahanato corā eva kaṇṭakā, tehi corakaṇṭakehi. Yathā gāmavāsīnaṃ ghātā gāmaghātā, evaṃ panthikānaṃ duhanā vibādhanā panthaduhanā. Adhammakārīti dhammato apetassa ayuttassa karaṇasīlo, attano vijite janapadādīnaṃ tato anatthato tāyanena khattiyo yo khattadhammo, tassa vā akaraṇasīloti attho. Dassavo eva khīlasadisattā dassukhīlaṃ. Yathā hi khette khīlaṃ kasanādīnaṃ sukhappavattiṃ , mūlasantānena sassassa buddhiñca vibandhati, evaṃ dassavo rajje rājāṇāya sukhappavattiṃ, mūlaviruḷhiyā janapadānaṃ paribuddhiñca vibandhanti. Tena vuttaṃ ‘‘dassavo eva khīlasadisattā dassukhīla’’nti. Vadha-saddo hiṃsanatthopi hotīti vuttaṃ ‘‘māraṇena vā koṭṭanena vā’’ti. Addubandhanādināti ādi-saddena rajjubandhanasaṅkhalikabandhanādiṃ saṅgaṇhāti. Jāniyāti dhanajāniyā, tenāha ‘‘sataṃ gaṇhathā’’tiādi. Pañcasikhamuṇḍakaraṇanti kākapakkhakaraṇaṃ. Gomayasiñcananti sīse chakaṇodakāvasecanaṃ. Kudaṇḍakabandhananti gaddulabandhanaṃ. Evamādīnīti ādi-saddena khuramuṇḍaṃ karitvā bhasmapuṭapothanādiṃ saṅgaṇhāti. Ūhanissāmīti uddharissāmi, apanessāmīti attho. Ussahantīti pubbe tattha kataparicayatāya ussāhaṃ kātuṃ sakkonti. Anuppadetūti anu anu padetu, tenāha ‘‘dinne appahonte’’tiādi. Sakkhikaraṇapaṇṇāropanāni vaḍḍhiyā saha vā vinā vā puna gahetukāmassa, idha pana taṃ natthīti āha ‘‘sakkhiṃ akatvā’’tiādi, tenāha ‘‘mūlacchejjavasenā’’ti. Pakārato bhaṇḍāni ābharati sambharati paricayati etenāti pābhataṃ, bhaṇḍamūlaṃ.

Divase divase dātabbabhattaṃ devasikabhattaṃ. ‘‘Anumāsaṃ, anuposatha’’ntiādinā dātabbaṃ vetanaṃ māsikādiparibbayaṃ. Tassa tassa kulānurūpena kammānurūpena sūrabhāvānurūpenāti paccekaṃ anurūpa-saddo yojetabbo. Senāpaccādi ṭhānantaraṃ. Sakakammapasutattā , anupaddavattā ca dhanadhaññānaṃ rāsiko rāsikārabhūto. Khemena ṭhitāti anupaddavena pavattā, tenāha ‘‘abhayā’’ti, kutocipi bhayarahitāti attho.

Catuparikkhāravaṇṇanā



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8. 婆罗门思考为国土无障碍及祭祀长期转起,故说"此王"等。
因破坏众生利益乐及引来不利苦故盗贼为刺,以彼等盗贼刺。如村民杀为村杀,如是路人掠夺伤害为路掠。作非法即离法不正为作习性,或不作以自征服国土等由彼无利保护为刹帝利之刹帝利法义。盗贼因如桩故为盗贼桩。如于田桩障碍耕作等安乐转起,及以根相续谷物增长,如是盗贼于国中障碍王令安乐转起,及以根增长国土增长。故说"盗贼因如桩故为盗贼桩"。害字亦有伤害义故说"以杀或打"。以木桩绑等即以等字摄绳绑锁链绑等。损失即财损失,故说"取百"等。五发髻剃即作乌翼。牛粪浇即淋头粪水。小绳绑即项带绑。如是等即以等字摄剃光头尘袋打等。我将拔即我将移去,为除去义。精进即因前于彼作习故能作精进。随授即再再给与,故说"所施不足"等。作证立文与息或无息为欲再取,此中无彼故说"不作证"等,故说"以断根方式"。以种种方式运来集来积聚财物故为资,为财本。
日日应施食为日食。以"随月随布萨"等应施资为月等养。随彼彼家相应工作相应勇猛相应即各各相应字应结合。统军等职位。因专注自业,无障碍故财谷为聚为作聚。安住安稳即以无障碍转起,故说"无怖",即从任何无怖义。
四庄严注释

339. Tasmiṃ tasmiṃ kicce anuyanti anuvattantīti anuyantā, anuyantā eva ānuyantā yathā ‘‘anubhāvo eva ānubhāvo’’ti. Assāti rañño. Teti ānuyantakhattiyādayo. Attamanā na bhavissanti ‘‘amhe ettha bahi karotī’’ti. Nibandhavipulāgamo gāmo nigamo, vivaḍḍhitamahāāyo mahāgāmoti attho. Janapada-saddo heṭṭhā vuttattho eva. Channaṃ pakatīnaṃ vasena rañño hitasukhābhibuddhi, tadekadesā ca ānuyantādayoti vuttaṃ ‘‘yaṃ tumhākaṃ anujānanaṃ mama bhaveyya dīgharattaṃ hitāya sukhāyā’’ti.

Amā saha bhavanti kiccesūti amaccā, rajjakiccavosāsanakā. Te pana rañño piyā, sahapavattanakā ca hontīti āha ‘‘piyasahāyakā’’ti. Rañño parisati bhavāti pārisajjā, te pana keti āha ‘‘sesā āṇattikarā’’ti, yathāvuttaānuyantakhattiyādī hi avasesā rañño āṇākarāti attho. Satipi deyyadhamme ānubhāvasampattiyā, parivārasampattiyā ca abhāve tādisaṃ dātuṃ na sakkā, vuḍḍhakāle ca tādisānampi rājūnaṃ tadubhayaṃ hāyatevāti āha ‘‘mahallakakāle…pe… na sakkā’’ti. Anumatiyāti anujānanena, pakkhāti sapakkhā yaññassa aṅgabhūtā. Parikkharontīti parikkhārā, sambhārā. Ime tassa yaññassa aṅgabhūtā parivārā viya hontīti āha ‘‘parivārā bhavantī’’ti.

Aṭṭhaparikkhāravaṇṇanā



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339. 于彼彼事随行随转故为随从,唯随从即随从如"威力即威力"。彼即王。彼等即随从刹帝利等。不喜意"彼于此将我等作外"。结合广聚落为城,增长大收入大村义。地方字如前所说义。以六本性力王利益乐增长,彼一分为随从等故说"汝等许可于我当为长夜利益乐"。
共有于诸事故为大臣,管理国事者。彼等为王所爱,共转起者故说"爱友"。于王众中有为近臣,彼等为何说"余令从者",即除已说随从刹帝利等其余为王令从义。虽有应施法因威力成就,眷属成就二无故不能如是施,老年时如是诸王彼二亦减故说"老年时...乃至...不能"。以允许即以许可,支即同支为祭支分。庄严即庄严,资具。此等为彼祭之支分如眷属故说"为眷属"。
八庄严注释

340.Yasasāti ānubhāvena, tenāha ‘‘āṇāṭhapanasamatthatāyā’’ti. Saddahatīti ‘‘dātā dānassa phalaṃ paccanubhotī’’ti pattiyāyati. Dāne sūroti dānasūro deyyadhamme īsakampi saṅgaṃ akatvā muttacāgo. Svāyamattho kammassakataññāṇassa tikkhavisadabhāvena veditabbo, tenāha ‘‘na saddhāmattakenevā’’tiādi. Yassa hi kammassakatā paccakkhato viya upaṭṭhāti, so evaṃ vutto. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā deti anadhibhavanīyattā. ‘‘Na dāso, na sahāyo’’ti vatvā tadubhayaṃ anvayato, byatirekato ca dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhāya dānassa dāsabyataṃ upagatattā. Sahāyo hutvā deti tassa piyabhāvānissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti.

Samitapāpāsamaṇā, bāhitapāpā brāhmaṇā ukkaṭṭhaniddesena, pabbajjāmattasamaṇā jātimattabrāhmaṇā pana kapaṇādiggahaṇenevettha gahitāti adhippāyo. Duggatāti dukkarajīvikaṃ upagatā kasiravuttikā, tenāha ‘‘daliddamanussā’’ti. Addhikāti addhānamaggagāmino. Vaṇibbakāti dāyakānaṃ guṇakittanavasena, kammaphalakittanamukhena ca yācanakā seyyathāpi naggacariyādayo, tenāha ‘‘iṭṭhaṃ dinna’’ntiādi. ‘‘Pasatamatta’’nti vīhitaṇḍulādivasena vuttaṃ, ‘‘sarāvamatta’’nti yāgubhattādivasena. Opānaṃ vuccati ogāhetvā pātabbato naditaḷākādīnaṃ sabbasādhāraṇatitthaṃ opānaṃ viya bhūtoti opānabhūto, tenāha ‘‘udapānabhūto’’tiādi. Sutameva sutajātanti jāta-saddassa anatthantaravācakatamāha yathā ‘‘kosajāta’’nti.

Atītādiatthacintanasamatthatā nāmassa rañño anumānavasena, itikattabbatāvasena ca veditabbā , na buddhānaṃ viya tattha paccakkhadassitāyāti dassetuṃ ‘‘atīte’’tiādi vuttaṃ. Aḍḍhatādayo tāva yaññassa parikkhārā hontu tehi vinā tassa asijjhanato, sujātatā surūpatā pana kathanti āha ‘‘etehi kirā’’tiādi. Ettha ca keci ‘‘yathā aḍḍhatādayo yaññassa ekaṃsato aṅgāni, na evamabhijātatā, abhirūpatā cāti dassetuṃ kirasaddaggahaṇa’’nti vadanti ‘‘ayaṃ dujjāto’’tiādi vacanassa anekantikataṃ maññamānā, tayidaṃ asāraṃ, sabbasādhāraṇavasena hesa yaññārambho tattha siyā kesañci tathāparivitakkoti tassāpi avakāsābhāvādassanatthaṃ tathā vuttattā. Kira-saddo pana tadā brāhmaṇena cintitākārasūcanattho daṭṭhabbo. Evamādīnīti ādi-saddena ‘‘ayaṃ virūpo daliddo appesakkho assaddho appassuto anatthaññū na medhāvī’’ti etesaṃ saṅgaho daṭṭhabbo.

Catuparikkhārādivaṇṇanā

341.‘‘Sujaṃ paggaṇhantāna’’nti purohitassa sayameva kaṭacchuggahaṇajotanena evaṃ sahatthā, sakkaccañca dāne yuttatā icchitabbāti dasseti . Evaṃ dujjātassāti etthāpi heṭṭhā vuttanayeneva attho veditabbo.



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340. 以威势即以威力,故说"以立令能力"。信即"施者受施果"而信仰。施勇即施勇于应施法不作少许执著而舍。此义应以业自性智锐利明净知,故说"非唯以信"等。若业自性如现前而住,彼如是说。彼施者即彼应施法施与他。作彼主即善胜伏彼境贪而作彼主而施因不可胜伏。说"非奴非友"后以随顺相反显示彼二故说"若"等。作奴而施因渴爱至施奴性。作友而施因不舍彼爱性。作主而施因解脱彼渴爱奴性胜伏而转起。因此如主受用而转起。
止恶沙门,除恶婆罗门以最胜说,唯出家沙门唯生婆罗门则以贫穷等摄取此中已摄取义。困难即至难生活艰苦活命,故说"贫穷人"。行路即行长路者。乞者即以称赞施者功德,以业果称赞方式乞求如裸行等,故说"施可意"等。"一握量"就谷粒等说,"一碗量"就粥饭等说。饮处说为因入而饮故河池等一切共通渡口如饮处而有故饮处有,故说"如井"等。闻即闻生即言生字不说他义如"藏生"。
过去等义思维能力名此王以推理,以如是应作而应知,非如诸佛于彼现见性故说"过去"等。先富裕等为祭庄严因无彼不成就,然善生端正如何故说"据说以此等"。此中有人说"如富裕等定为祭支分,不如是善生端正故取据说字"说以考虑"此生恶"等语不定,此不善,以一切共通此祭开始彼处或有如是寻思故为显示彼亦无机会故如是说。然据说字应视为显示彼时婆罗门所思样式。如是等即以等字应视为摄"此丑贫少势力无信少闻不知义无慧"等。
四庄严等注释
341. "举勺者"以显示祭司自取勺故如是应以自手恭敬于施而合宜。如是生恶于此亦应以如下说方式知义。

342.Tiṇṇaṃ ṭhānānanti dānassa ādimajjhapariyosānabhūtāsu tīsu bhūmīsu, avatthāsūti attho. Calantīti kampanti purimākārena na tiṭṭhanti. Karaṇattheti tatiyāvibhattiatthe. Kattari hetaṃ sāmivacanaṃ karaṇīyasaddāpekkhāya. ‘‘Paccānutāpo na kattabbo’’ti vatvā tassa akaraṇūpāyaṃ dassetuṃ ‘‘pubbacetanā pana acalā patiṭṭhapetabbā’’ti vuttaṃ. Tattha acalāti daḷhā kenaci asaṃhīrā. Patiṭṭhapetabbāti supatiṭṭhitā kātabbā. Evaṃ karaṇena hi yathā taṃ dānaṃ sampati yathādhippāyaṃ nippajjati, evaṃ āyatimpi vipulaphalatāyāti āha ‘‘evañhi dānaṃ mahapphalaṃ hotīti dassetī’’ti, vippaṭisārena anupakkiliṭṭhabhāvato. Muñcacetanāti pariccāgacetanā. Tassā niccalabhāvo nāma muttacāgatā pubbābhisaṅkhāravasena uḷārabhāvo, samanussaraṇacetanāya pana niccalabhāvo ‘‘aho mayā dānaṃ dinnaṃ sādhu suṭṭhū’’ti tassa sakkaccaṃ paccavekkhaṇāvasena veditabbo. Tathā akarontassāti muñcacetanaṃ, tattha paccāsamanussaraṇacetanañca vuttanayena niccalaṃ akarontassa vippaṭisāraṃ uppādentassa. Khettavisese pariccāgassa katattā laddhesupi uḷāresubhogesu cittaṃ nāpi namati. Yathā kathanti āha ‘‘mahāroruvaṃ upapannassa seṭṭhigahapatino viyā’’ti.

So kira tagarasikhiṃ paccekabuddhaṃ attano gehadvāre piṇḍāya ṭhitaṃ disvā ‘‘imassa samaṇassa piṇḍapātaṃ dehī’’ti bhariyaṃ āṇāpetvā rājupaṭṭhānatthaṃ pakkāmi. Seṭṭhibhariyā sappaññajātikā, sā cintesi ‘‘mayā ettakena kālena ‘imassa dethā’ti vacanamattaṃ pissa na sutapubbaṃ, ayañca maññe ahosi paccekasambuddho, yathā tathā adatvā paṇītaṃ piṇḍapātaṃ dassāmī’’ti upagantvā paccekasambuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā parisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ, byañjanaṃ, sūpeyyañca abhisaṅkharitvā bahi gandhehi alaṅkaritvā paccekasambuddhassa hatthesu patiṭṭhapetvā vandi. Paccekabuddho ‘‘aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī’’ti aparibhuñjitvāva anumodanaṃ katvā pakkāmi. Sopi kho seṭṭhi rājupaṭṭhānaṃ katvā āgacchanto paccekabuddhaṃ disvā ahaṃ ‘‘tumhākaṃ piṇḍapātaṃ dethā’’ti vatvā pakkanto, api vo laddho piṇḍapātoti. Āma seṭṭhi laddhoti. ‘‘Passāmā’’ti gīvaṃ ukkhipitvā olokesi. Athassa piṇḍapātagandho uṭṭhahitvā nāsapuṭaṃ pūresi. So ‘‘mahā vata me dhanabyayo jāto’’ti cittaṃ sandhāretuṃ asakkonto pacchā vippaṭisārī ahosi. Vippaṭisārassa pana uppannākāro ‘‘varameta’’ntiādinā (saṃ. ni. 1.131) pāḷiyaṃ āgatoyeva. Bhātu panāyaṃ ekaṃ puttakaṃ sāpateyyakāraṇā jīvitā voropesi, tena mahāroruvaṃ upapanno. Piṇḍapātadānena panesa sattakkhattuṃ suggatiṃ saggaṃ lokaṃ upapanno, sattakkhattumeva ca seṭṭhikule nibbatto, na cāssa uḷāresu bhogesu cittaṃ nami, tena vuttaṃ ‘‘nāpi uḷāresu bhogesu cittaṃ namatī’’ti.



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342. 三处即施之初中后为三地,为三阶段义。动即震不以前相住。于作即第三词格义。此于作者为主格语因期待应作字。说"不应作追悔"后为显示彼不作方便故说"然前思应立不动"。此中不动即坚固不为任何所动。应立即应作善立。以如是作故如彼施现在如意成就,如是未来亦大果故说"如是显示施为大果",因无追悔污染。舍思即舍弃思。彼不动名为舍施以前加行力广大,然随念思不动应以"呜我施施善好"如是以恭敬省察方式知。如是不作者即不如说方式作舍思及彼随后随念思者生追悔。因于胜田舍故虽得广大受用心亦不倾。如何说"如生大号叫地狱长者居士"。
据说彼见多伽罗尸棘辟支佛立于自家门乞食,告妻"与此沙门钵食"后往侍王。长者妻生具慧,彼思"我如此长时亦不曾闻彼唯说'与此',此想是辟支正觉,不随便与应施胜钵食"近辟支佛以五体礼后取钵于内宅设座请坐,以清净米饭作饭以相应硬食,调味,汤作加行以外香庄严立于辟支佛手中而礼。辟支佛"我将摄其他辟支佛"故不受用作随喜而去。彼长者作王侍后来见辟支佛"我说'与汝等钵食'后去,汝等得钵食耶"。是长者得。"我看"举颈观看。时彼钵食香起满鼻孔。彼"生我大财损"不能持心后生追悔。然生追悔相以"宁彼"等于圣典已来。然彼因财杀兄一子,以彼生大号叫地狱。然以施钵食彼七次生善趣天界,七次生于长者家,于广大受用心亦不倾,故说"于广大受用心亦不倾"。

343. Ākaroti attano anurūpatāya samariyādaṃ saparicchedaṃ phalaṃ nibbattetīti ākāro, kāraṇanti āha ‘‘dasahi ākārehīti dasahi kāraṇehī’’ti. Paṭiggāhakato vāti balavataro hutvā uppajjamāno paṭiggāhakatova uppajjati, itaro pana deyyadhammato, parivārajanatopi uppajjeyyeva. Uppajjituṃ yuttanti uppajjanārahaṃ. Tesaṃyeva pāṇātipātīnaṃ. Yajanaṃ nāmettha dānaṃ adhippetaṃ, na aggijuhananti āha ‘‘yajataṃ bhavanti detu bhava’’nti. Vissajjatūti muttacāgavasena vissajjatu. Abbhantaranti ajjhattaṃ, sakasantāneti attho.

344. Heṭṭhā soḷasa parikkhārā vuttā yaññassa te vatthuṃ katvā, idha pana sandassanādivasena anumodanāya āraddhattā vuttaṃ ‘‘soḷasahi ākārehī’’ti. Dassetvā attano desanānubhāvena paccakkhato viya phalaṃ dassetvā, anekavāraṃ pana kathanato ca āmeḍitavacanaṃ. Tamatthanti yathāvuttaṃ dānaphalavasena kammaphalasambandhaṃ. Samādapetvāti sutamattameva akatvā yathā rājā tamatthaṃ sammadeva ādiyati citte karonto suggahitaṃ katvā gaṇhāti, tathā sakkaccaṃ ādāpetvā. Āmeḍitakāraṇaṃ heṭṭhā vuttameva.

‘‘Vippaṭisāravinodanenā’’ti idaṃ nidassanamattaṃ lobhadosamohaissāmacchariyamānādayopi hi dānacittassa upakkilesā, tesaṃ vinodanenapi taṃ samuttejitaṃ nāma hoti tikkhavisadabhāvappattito. Āsannatarabhāvato vā vippaṭisārassa tabbinodanameva gahitaṃ, pavattitepi hi dāne tassa sambhavato. Yāthāvato vijjamānehi guṇehi tuṭṭhapahaṭṭhabhāvāpādanaṃ sampahaṃsananti āha ‘‘sundaraṃ te…pe… thutiṃ katvā kathesī’’ti. Dhammatoti saccato. Saccañhi dhammato anapetattā dhammaṃ, upasamacariyābhāvato samaṃ, yuttabhāvena kāraṇanti ca vuccatīti.

345. Tasmiṃ yaññe rukkhatiṇacchedopi nāma nāhosi, kuto pāṇavadhoti pāṇavadhābhāvasseva daḷhīkaraṇatthaṃ sabbaso viparītagāhāvidūsitañcassa dassetuṃ pāḷiyaṃ ‘‘neva gāvo haññiṃsū’’ti ādiṃ vatvāpi ‘‘na rukkhā chijjiṃsū’’tiādi vuttaṃ, tenāha ‘‘kiṃ pana gāvo’’tiādi. Barihisatthāyāti paricchedanatthāya. Vanamālāsaṅkhepenāti vanapupphehi ganthitamālāniyāmena. Bhūmiyaṃ vā pattharantīti vedibhūmiṃ parikkhipantā tattha pantharanti. Antogehadāsādayoti antojātadhanakkītakaramarānītasayaṃdāsā. Pubbamevāti bhatikaraṇato pageva. Gahetvā karontīti divase divase gahetvā karonti. Tajjitāti gajjitā. Piyasamudācārenevāti iṭṭhavacaneneva. Phāṇitena cevāti ettha ca-saddo avuttasamuccayattho, tena paṇītapaṇītānaṃ nānappakārānaṃ khādanīyabhojanīyādīnañceva vatthamālāgandhavilepanayānaseyyādīnañca saṅgaho daṭṭhabbo, tenāha ‘‘paṇītehi sappitelādisammissehevā’’tiādi.

346. Saṃ nāma dhanaṃ, tassa patīti sapati, dhanavā. Diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ. Tenāha ‘‘pahūtaṃ sāpateyyaṃ ādāyāti bahuṃ dhanaṃ gahetvā’’ti. Gāmabhāgenāti saṅkittanavasena gāme vā gahetabbabhāgena.

347.‘‘Yāguṃ pivitvā’’ti yāgusīsena pātarāsabhojanamāha. Puratthimena yaññavāṭassāti rañño dānasālāya nātidūre puratthimadisābhāgeti attho, yato tattha pātarāsaṃ bhuñjitvā akilantarūpāyeva sāyanhe sālaṃ pāpuṇanti ‘‘dakkhiṇena yaññavāṭassā’’ti ādīsupi eseva nayo.

348.Parihārenāti bhagavantaṃ garuṃ katvā agāravaparihārena.

Niccadānaanukulayaññavaṇṇanā



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343. 以自相应而生有边界有限量果故为相,为因故说"以十相即以十因"。或从受者即生为更强从受者生,其他则从应施物,从眷属众亦当生。应生即应可生。彼等即诸杀生者。此中祭名意为施,非火祭故说"祭为施与"。舍即以舍施方式舍。内即内在,于自相续义。
344. 下说十六庄严为祭基,此中因开始以显示等随喜故说"以十六相"。显示即以自说威力如现前显示果,因多次说故重复语。彼义即如说以施果业果关系。劝导即不作唯闻如王正取彼义作于心善所取而取,如是以恭敬使取。重复因如下已说。
"以除追悔"此唯示例因贪瞋痴嫉悭慢等亦为施心染污,以除彼等亦名策励因得锐利明净性。或因更近故唯取除彼追悔,因施已转起亦有彼故。如实以存在功德令喜悦为欢喜故说"善汝...乃至...作赞说"。如法即如实。因实不离法故为法,因寂静行为等故为平等,由合宜为因亦说。
345. 彼祭连割伐草木亦无,何况杀生故为强调无杀生而全无颠倒执持染污于圣典说"无杀牛"等后说"无割树"等,故说"何况牛"等。为草敷即为遮蔽。以林鬘略即以林花结鬘方式。于地铺即绕祭坛处铺。内宅奴等即内生财买作婢带来自愿奴。先前即在佣作前。取作即日日取作。恐吓即怒声。唯以爱语即唯以可意语。及以糖蜜即此及字为未说摄义,以彼应视为摄诸胜上种种硬食软食等及衣鬘香涂车乘卧具等,故说"以胜酥油等混合"等。
346. 财名钱,彼主为财主,有财。因引现法及来世利益故彼利为财产,即彼财。故说"取诸多财产即取多财"。以村分即以称扬方式或于村应取分。
347. "饮粥"以粥为头说早食。祭场东即王施堂不远东方分义,因此于彼食早饭不疲倦状即晚时到达堂。"祭场南"等于此亦此方式。
348. 以避免即以对世尊作重而避免不敬。
常施随顺祭注释;

349.Uṭṭhāya samuṭṭhāyāti dāne uṭṭhānavīriyaṃ sakkaccaṃ katvā. Appasambhārataroti ativiya parittasambhāro. Samārabhīyati yañño etehīti samārambhā, sambhārasambharaṇavasena pavattasattapīḷā. Appaṭṭhataroti pana ativiya appakiccoti attho. Vipākasaññitaṃ atisayena mahantaṃ sadisaphalaṃ etassāti mahapphalataro. Udayasaññitaṃ atisayena mahantaṃ nissandādiphalaṃ etassāti mahānisaṃsataro. Dhuvadānānīti dhuvāni thirāni acchinnāni katvā dātabbadānāni. Anukulayaññānīti anukulaṃ kulānukkamaṃ upādāya dātabbadānāni, tenāha ‘‘amhāka’’ntiādi. Nibaddhadānānīti nibandhetvā niyametvā paveṇīvasena pavattitadānāni.

Hatthidantena pavattitā dantamayasalākā, yattha dāyakānaṃ nāmaṃ aṅkanti. Raññoti setavāhanarañño.

Ādīnīti ādi-saddena ‘‘seno viya maṃsapesiṃ kasmā okkhanditvā gaṇhāsī’’ti evamādīnaṃ saṅgaho. Pubbacetanāmuñcacetanāaparacetanāsampattiyā dāyakassa vasena tīṇi aṅgāni, vītarāgatāvītadosatāvītamohatāpaṭipattiyā dakkhiṇeyyassa vasena tīṇīti evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya. Aparāparaṃ uppajjanakacetanāvasena mahānadī viya, mahogho viya ca ito cito ca abhisanditvā okkhanditvā pavattiyā puññameva puññābhisando.

350.Kiccapariyosānaṃ natthi divase divase dāyakassa byāpārāpajjanato, tenāha ‘‘ekenā’’tiādi. Kiccapariyosānaṃ atthi yathāraddhassa āvāsassa katipayenāpi kālena parisamāpetabbato, tenāha ‘‘paṇṇasāla’’ntiādi. Suttantapariyāyenāti suttantapāḷinayena. (Ma. ni. 1.12, 13; a. ni. 2.58) nava ānisaṃsāti sītapaṭighātādayo paṭisallānārāmapariyosānā nava udayā. Appamattatāya cete vuttā.

Yasmā āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hoti. Dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassapi chāyūdakasampannaṃ ārāmaṃ pavisitvā nhāyitvā patissaye muhuttaṃ nipajjitvā vuṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti . Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti. Bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbe te parissayā na honti, sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasi karontassa upasamasukhañca uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nisinnassa pana akkhīnaṃ pasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ ‘‘āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hotī’’ti, tasmā ete yathāvuttā sabbepi ānisaṃsā veditabbā. Tena vuttaṃ ‘‘appamattatāya cete vuttā’’ti.

Sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa vanaḍāhādīsu (vanadāhādīsu vā sārattha. ṭī. cūḷavagga 

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349. 起立奋起即于施作恭敬精进。更少资具即极其少资具。以此开始祭为开始,以集资具方式转起伤害众生。更少所作即极少事义。有极大所谓果报为果故更大果。有极大所谓出生为等流等果故更大功德。常施即应施坚固不断施。随家祭即随家随传统应施施,故说"我等"等。定施即结定限定以传统方式转起施。
象牙所作象牙签,于彼施者姓名刻印。王即白车王。
等即以等字摄"如鹰何故撕取肉块"等。前思舍思后思成就以施者方三支,离贪离瞋离痴行以应供方三支如是具备六支之供养。以后后生思方式如大河,如大流从此从此溢流撕流转起之福即福流。
350. 事无终尽因日日施者有操作,故说"一"等。事有终尽因如所始精舍应以若干时完成,故说"叶屋"等。以经方式即以经文方式。九功德即从避寒等至乐远离九收获。此等以少量说。
因施住处名为一切资具已施。于二三村乞食不得来者入有荫水园林洗浴于住处暂卧起坐于身如运置力。外行者身色界为风热疲,入住处闭门暂卧异性相续止息,同性相续住立,如运置色界。外行者足刺刺,木桩打,有爬行等障碍及盗贼怖,入住处闭门卧一切彼等障碍无,诵读者生法喜乐,作意业处者生寂静乐因无外散乱。外行者身出汗,眼动,入住处刹那床座等不见,但暂坐如运置眼清净,见门窗床座等。见住此住处人们以四资具恭敬侍候。故说"施住处名为一切资具已施",故此等如说一切功德应知。故说"此等以少量说"。
冷即以内界动乱方式或外时节变异方式所生冷。热即火热,于彼林火等;

3.295) sambhavo veditabbo. Paṭihantīti paṭibāhati, yathā tadubhayavasena kāyacittānaṃ bādhanaṃ na hoti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti. Vāḷamigānīti sīhabyagghādicaṇḍamige. Guttasenāsanañhi āraññakampi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na hontīti. Sarīsapeti ye keci sarante gacchante dīghajātike sappādike. Makaseti nidassanamattametaṃ, ḍaṃsādīnampi etesveva (etaneva sārattha. ṭī. cūḷavagga 3.295) saṅgaho daṭṭhabbo. Sisireti sisirakālavasena, sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihanatīti yojanā.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca. Paṭihaññatīti paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā upanijjhāyituṃ. Vipassitunti aniccādito saṅkhāre sammasituṃ.

Vihāreti patissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāresu bahussute sīlavante kalyāṇadhamme nivāseyya, te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammakammaphalānaṃ, ratanattayaguṇānañca saddahanena vippasannena cetasā.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakāritaṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ saddhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so upāsako yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamena anāsavo hutvā parinibbāti ekādasaggivūpasamena sīti bhavati.

Sītapaṭighātādayo vipassanāvasānā terasa, annādilābho, dhammassavanaṃ, dhammāvabodho, parinibbānanti evaṃ sattarasa.

351.Attano santakāti attaniyā. Duppariccajanaṃ lobhaṃ niggaṇhituṃ asakkontassa. Saṅghassa vā gaṇassa vā santiketi yojanā. Tatthāti yathāgahite saraṇe. Natthi punappunaṃ kattabbatā viññūjātikassāti adhippāyo. ‘‘Jīvitapariccāgamayaṃ puñña’’nti ‘‘sace tvaṃ na yathāgahitaṃ saraṇaṃ bhindissati, evāhaṃ taṃ māremī’’ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī’’ti daḷhataraṃ katvā gahitasaraṇassa vasena vuttaṃ.



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295. 生应知。防御即阻止,如彼二方式身心不害,如是作。因冷热所害身散乱心比丘不能如理精进。猛兽即狮虎等猛兽。因入有守护住处林中闭门坐彼等障碍无。爬行即任何爬行长类蛇等。蚊即唯示例,应视摄蝇等于此等。寒即以寒季方式,以七日连雨等方式生寒触。雨即随时生雨水连结防御。
可怖风热即以拔断击破树草等方式转起可怖有尘无尘等风及热季生起可怖日热。防御即阻止。为洞即从种种所缘转回心为乐远离。为乐即以说障碍无为安住。禅修即于三十八所缘随一系缚心近观。观即以无常等审察诸行。
于精舍即于住处。令造即令作。喜即意悦住乐。令住多闻者即造后于此诸精舍令住多闻持戒善法者,令住时如是给予彼等多闻者食饮衣住处,令无资具疲乏,于正直具足意乐者以信业业果及三宝功德清净心。
今为显在家出家互相利益说"彼等彼"偈。此中彼等即多闻者。彼即优婆塞。说法即说除一切轮回苦正法。彼于此了知彼法即彼优婆塞于此教以正行知彼正法以证最上道成无漏般涅槃以寂十一火而成清凉。
从避寒等以观终十三,得食等,闻法,了法,般涅槃如是十七。
351. 自所有即己物。不能抑制难舍贪者。于僧或众前连结。于彼即如所取归依。无须再再作为有智义。"以舍生命福"即"若汝不如所取坏归依,如是我杀汝"虽某以利剑断命,然以"我不说佛非佛,法非法,僧非僧"更坚固取归依方式说。;

352. Saraṇaṃ upagatena kāyavācācittehi sakkaccaṃ vatthuttayapūjā kātabbā, tattha ca saṃkileso parihanitabbo, sikkhāpadāni pana samādānamattaṃ, sampattavatthuto viramaṇamattañcāti saraṇagamanato sīlassa appaṭṭhataratā, appasamārambhataratā ca veditabbā. Sabbesaṃ sattānaṃ jīvitadānādinā daṇḍanidhānato, sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsataratā daṭṭhabbā.

Vakkhamānanayena ca verahetutāya veraṃ vuccati pāṇātipātādipāpadhammo, taṃ maṇati ‘‘mayi idha ṭhitāya kathaṃ āgacchasī’’ti tajjentī viya nīharatīti veramaṇī, tato vā pāpadhammato viramati etāyāti ‘‘viramaṇī’’ti vattabbe niruttinayena ikārassa ekāraṃ katvā ‘‘veramaṇī’’ti vuttā. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānavasena uppannā virati samādānavirati. Setu vuccati ariyamaggo, tappariyāpannā hutvā pāpadhammānaṃ samucchedavasena ghātanavirati setughātavirati. Idāni tisso viratiyo sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Pariharatīti avītikkamavasena parivajjeti. Na hanāmīti ettha iti-saddo ādiattho, tena ‘‘adinnaṃ nādiyāmī’’ti evaṃ ādīnaṃ saṅgaho, vā-saddena vā, tenāha ‘‘sikkhāpadāni gaṇhantassā’’ti.

Maggasampayuttāti sammādiṭṭhiyādimaggasampayuttā. Idāni tāsaṃ viratīnaṃ ārammaṇato vibhāgaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Purimā dveti sampattasamādānaviratiyo. Pacchimāti setughātavirati. Sabbānipi bhinnāni honti ekajjhaṃ samādinnattā. Tadeva bhijjati visuṃ visuṃ samādinnattā . Gahaṭṭhavasena cetaṃ vuttaṃ. Bhedo nāma natthi paṭipakkhasamucchindanena akuppasabhāvattā, tenāha ‘‘bhavantarepī’’ti. Yonisiddhanti manussatiracchānānaṃ uddhaṃ tiriyameva dīghatā viya jātisiddhanti attho. Bodhisatte kucchigate bodhisattamātusīlaṃ viya dhammatāya sabhāveneva siddhaṃ dhammatāsiddhaṃ, maggadhammatāya vā ariyamaggānubhāvena siddhaṃ dhammatāsiddhaṃ. Diṭṭhiujukaraṇaṃnāma bhāriyaṃ dukkhaṃ, tasmā saraṇagamanaṃ sikkhāpadasamādānato mahaṭṭhatarameva, na appaṭṭhataranti adhippāyo. Yathā tathā vā gaṇhantassāpīti ādaragāravaṃ akatvā samādiyantassāpi. Sādhukaṃ gaṇhantassāpīti sakkaccaṃ sīlāni samādiyantassāpi, na diguṇaṃ, tiguṇaṃ vā ussāho karaṇīyo.

Abhayadānatāya sīlassa dānabhāvo, anavasesaṃ vā sattanikāyaṃ dayati tena rakkhatīti dānaṃ, sīlaṃ. ‘‘Aggānī’’ti ñātattā aggaññāni. Cirarattatāya ñātattā rattaññāni. ‘‘Ariyānaṃ sādhūnaṃ vaṃsānī’’ti ñātattā vaṃsaññāni.‘‘Porāṇānī’’tiādīsu purimānaṃ etāni porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni na chaḍḍitānīti asaṅkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi, anāgate cāti āha ‘‘asaṅkiṇṇapubbāni na saṅkiyanti na saṅkiyissantī’’ti. Tato eva appapikuṭṭhāni na paṭikkhittāni. Na hi kadācipi viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattanikāyassa bhayābhāvaṃ deti. Na hi ariyasāvakato kassaci bhayaṃ hoti. Averanti verābhāvaṃ. Abyāpajjhanti niddukkhataṃ.


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352. 归依者应以身语意恭敬供养三宝,于彼应避免染污,然诸学处唯受持,唯从所遇事物离故应知归依较戒更少所作更少开始。以施一切众生命等放下刑罚,以建立一切世间出世间功德故应见彼更大果更大功德。
以将说方式因怨因故怨说杀生等恶法,彼制止如"我住此处汝如何来"如威胁而除故为离,或由彼恶法离故说"离"时以语法方式以音变作"离"。未受持戒者从所遇如所现应违犯事离为遇离。以受持方式生离为受持离。桥说为圣道,成为彼摄以断绝方式杀恶法离为断桥离。今为以自相显示三离故说"于彼"等。避即以不违犯方式避免。"不杀"此中此字为初义,以彼摄"不取不与"等,或以或字,故说"受持学处者"。
道相应即与正见等道相应。今为显示彼等离以所缘分别故说"于彼"等。前二即遇离受持离。后即断桥离。一切分别因一起受持。彼即分别因各别受持。此依在家说。无分别名因断对敌无动性故说"于其他生"。生成即如人畜唯向上横长性生成义。如菩萨入胎菩萨母戒如以法性自性成就法性成就,或以道法性圣道威力成就法性成就。正见即重苦,故归依较受持学处更大作非更少作义。如何取者即不作敬重受持者。善取者即恭敬受持戒者,不应作二倍三倍精进。
以施无畏故戒为施,或怜愍保护无余众生聚故为施即戒。因知"最上"故为知最上。因知久夜故为知久。因知"诸圣者善者传统"故为知传统。"古"等中此等为前者古。全无任何方式为善者所破所投所弃故不杂。此方式如过去现在未来亦如是故说"不曾杂不杂不将杂"。因彼即不责少不遮。因智者沙门婆罗门不曾随许杀等恶法。施无量众生无畏即因一切有情放下刑罚施一切众生聚无畏。因圣弟子于任何无有怖。无怨即无怨性。无恼即无苦性。


Nanu ca pañcasīlaṃ sabbakālikaṃ, na ca ekantato vimuttāyatanaṃ, saraṇagamanaṃ pana buddhuppādahetukaṃ, ekantavimuttāyatanañca, tattha kathaṃ saraṇāgamanato pañcasīlassa mahapphalatāti āha ‘‘kiñcāpī’’tiādi. Jeṭṭhakanti uttamaṃ. ‘‘Saraṇagamaneyeva patiṭṭhāyā’’ti iminā tassa sīlassa saraṇagamanena abhisaṅkhatatamāha.

353.Īdisamevāti evaṃ saṃkilesaṃ paṭipakkhameva hutvā. Heṭṭhā vuttehi guṇehīti ettha heṭṭhā vuttaguṇā nāma saraṇagamanaṃ, sīlasampadā, indriyesu guttadvāratāti evaṃ ādayo. Paṭhamajjhānaṃ nibbattento na kilamatīti yojanā. Tānīti paṭhamajjhānādīni. ‘‘Paṭhamajjhāna’’nti ukkaṭṭhaniddeso ayanti āha ‘‘ekaṃ kappa’’nti, ekaṃ mahākappanti attho. Hīnaṃ pana paṭhamajjhānaṃ, majjhimañca asaṅkhyeyyakappassa tatiyaṃ bhāgaṃ, upaḍḍhakappañca āyuṃ deti. ‘‘Dutiyaṃ aṭṭhakappe’’ti ādīsupi iminā nayena attho veditabbo, mahākappavaseneva ca gahetabbaṃ. Yasmā vā paṇītāniyevettha jhānāni adhippetāni mahapphalatarabhāvadassanaparattā desanāya, tasmā ‘‘paṭhamajjhānaṃ ekaṃ kappa’’ntiādi vuttaṃ. Tadevāti catutthajjhānameva. Yadi evaṃ kathaṃ āruppatāti āha ‘‘ākāsānañcāyatanādī’’tiādi.

Sammadeva niccasaññādipaṭipakkhavidhamanavasena pavattamānā pubbabhāgiye eva bodhipakkhiyadhamme sammānentī vipassanā vipassakassa anappakaṃ pītisomanassaṃ samāvahatīti āha ‘‘vipassanā…pe… abhāvā’’ti. Tenāha bhagavā –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

Yasmā ayaṃ desanā iminā anukkamena imāni ñāṇāni nibbattentassa vasena pavattitā, tasmā ‘‘vipassanāñāṇe patiṭṭhāya nibbattento’’ti heṭṭhimaṃ heṭṭhimaṃ uparimassa uparimassa patiṭṭhābhūtaṃ katvā vuttaṃ. Samānarūpanimmānaṃ nāma manomayiddhiyā aññehi asādhāraṇakiccanti āha ‘‘attano…pe… mahapphalā’’ti. Vikubbanadassanasamatthatāyāti hatthiassādivividharūpakaraṇaṃ vikubbanaṃ, tassa dassanasamatthabhāvena. Icchiticchitaṭṭhānaṃ nāma purimajātīsu icchiticchito khandhappadeso. Samāpentoti pariyosāpento.

Kūṭadantaupāsakattapaṭivedanākathāvaṇṇanā

354-8.Sabbete pāṇayoti ‘‘satta ca usabhasatānī’’tiādinā vutte sabbe pāṇino. Ākulabhāvoti bhagavato santike dhammassa sutattā pāṇīsu anuddayaṃ upaṭṭhapetvā ṭhitassa ‘‘kathañhi nāma mayā tāva bahū pāṇino māraṇatthāya bandhāpitā’’ti citte paribyākulabhāvo udapādi. Sutvāti ‘‘bandhanato mocitā’’ti sutvā. Kāmacchandavigamena kallacittatā arogacittatā, byāpādavigamena mettāvasena muducittatā akathinacittatā, uddhaccakukkuccappahānena vikkhepavigamanato vinīvaraṇacittatā tehi na pihitacittatā, thinamiddhavigamena udaggacittatā saṃpaggaṇhanavasena alīnacittatā, vicikicchāvigamena sammāpaṭipattiyā adhimuttatāya pasannacittatā ca hotīti āha ‘‘kallacittantiādi anupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vutta’’nti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Kūṭadantasuttavaṇṇanāya līnatthappakāsanā.

6. Mahālisuttavaṇṇanā

Brāhmaṇadūtavatthuvaṇṇanā



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然五戒为一切时,非定解脱处,然归依缘佛出世,定解脱处,此中如何归依较五戒大果故说"虽"等。最上即殊胜。"住立于归依"以此说彼戒为归依所作成。
353. 如是即如是为染污对治。以下说功德即此中下说功德名归依,戒圆满,根门守护等。生初禅不疲连结。彼等即初禅等。"初禅"为最胜说故说"一劫",一大劫义。然下初禅,中初禅施无数劫三分,半劫寿。"第二八劫"等于此亦应以此方式知义,应以大劫方式取。或因此中意为胜禅因说为显示更大果故说"初禅一劫"等。彼即唯第四禅。若如是云何无色故说"空无边处"等。
以正断常想等对治方式转起前分尊重菩提分法观为观者引生不少喜悦故说"观...乃至...无"。故世尊说:
"从何何思惟,诸蕴生与灭;
得喜与欢悦,知彼为甘露。"。
因此说以此次第生此等智方式转起,故说"住立观智生"以下下为上上住立。造作同形名为意成神通不共他事故说"自...乃至...大果"。以变化见能力即作象马等种种形为变化,以彼见能性。随欲处名前生随欲蕴处。圆满即完成。
尖顶婆罗门优婆塞性证知说注释
354-8. 一切此等有情即以"七百牡牛"等说一切有情。散乱性即因于世尊处闻法于有情生怜愍住立者"云何我令如此多有情系缚为杀"心生散乱。闻即闻"从缚解脱"。以离欲贪故心适性心无病性,以离瞋故以慈心软性心无顽固性,以断掉举恶作故离散乱故无盖心性不为彼等覆心性,以离昏沉睡眠故上举心性以摄持方式无退缩心性,以离疑故以正行胜解故净心性故说"心适等以次第说威力镇伏盖性说"。此中未分别义易知。
尖顶经注释明隐义。
6. 大犁经注释
婆罗门使事注释

359.Punappunaṃvisālībhāvūpagamanatoti pubbe kira puttadhītuvasena dve dve hutvā soḷasakkhattuṃ jātānaṃ licchavīrājakumārānaṃ saparivārānaṃ anukkameneva vaḍḍhantānaṃ nivāsanaṭṭhānārāmuyyānapokkharaṇīādīnaṃ patiṭṭhānassa appahonakatāya nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu, tenassa punappunaṃ visālībhāvaṃ gatattā ‘‘vesālī’’ tveva nāmaṃ jātaṃ, tena vuttaṃ ‘‘punappunaṃ visālībhāvūpagamanato vesālīti laddhanāmake nagare’’ti. Sayaṃjātanti sayameva jātaṃ aropimaṃ. Mahantabhāvenevāti rukkhagacchānaṃ, ṭhitokāsassa ca mahantabhāvena, tenāha ‘‘himavantena saddhiṃ ekābaddhaṃ hutvā’’ti. Kūṭāgārasālāsaṅkhepenāti haṃsavaṭṭakacchannena kūṭāgārasālāniyāmena. Kosalesu jātā, bhavā vā, taṃ vā raṭṭhaṃ nivāso etesanti kosalakā. Evaṃ māgadhakā veditabbā. Yassa akaraṇe puggalo mahājāniyo hoti, taṃ karaṇaṃ arahatīti karaṇīyaṃ tena karaṇīyena, tenāha ‘‘avassaṃ kattabbakammenā’’ti. Taṃ kiccanti vuccati sati samavāye kātabbato.

360. Yā buddhānaṃ uppajjanārahā nānattasaññā, tāsaṃ vasena nānārammaṇācārato. Sambhavantasseva paṭisedho. Paṭikkammāti nivattitvā tathā cittaṃ anuppādetvā. Sallīnoti jhānasamāpattiyā ekattārammaṇaṃ allīno.

Oṭṭhaddhalicchavīvatthuvaṇṇanā

361.Addhoṭṭhatāyāti tassa kira uttaroṭṭhaṃ appakatāya tiriyaṃ phāletvā apanītaddhaṃ viya khāyati cattāro dante, dve ca dāṭhā na chādeti, tena naṃ ‘‘oṭṭhaddho’’ti voharanti. Ayaṃ kira upāsako saddho pasanno dāyako dānapati buddhamāmako dhammamāmako saṅghamāmako, tenāha purebhattantiādi.

362.Sāsaneyuttapayuttoti bhāvanaṃ anuyutto. Sabbattha sīhasamānavuttinopi bhagavato parisāya mahante sati tadajjhāsayānurūpaṃ pavattiyamānāya dhammadesanāya viseso hotīti āha ‘‘mahantena ussāhena dhammaṃ desessatī’’ti.

‘‘Vissāsiko’’ti vatvā tamassa vissāsikabhāvaṃ vibhāvetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Therassa khīṇā savassasato ālasiyabhāvo ‘‘appahīno’’ti na vattabbo, vāsanālesaṃ pana upādāyāha ‘‘īsakaṃ appahīno viya hotī’’ti. Na hi sāvakānaṃ savāsanā kilesā pahīyanti.

363. Vineyyajanānurodhena buddhānaṃ pāṭihāriyavijambhanaṃ hotīti vuttaṃ ‘‘atha kho bhagavā’’tiādi, tenevāha ‘‘saṃsūcitanikkhamano’’ti. Gandhakuṭito nikkhamanavelāyañhi chabbaṇṇā buddharasmiyo āveḷāveḷāyamalāyamalā hutvā savisesā pabhassarā vinicchariṃsu.



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359. 再再成广性即据说前以子女方式二二生十六次生离车王子等眷属次第增长,住处园林池等建立不足故城三次以距距(一距约2公里)围绕,因彼再再成广性故名"毗舍离",故说"因再再成广性名毗舍离于得名城"。自生即自生非栽培。以大性即以树林及住处大性,故说"与雪山一系"。以尖顶屋堂数即以鹅鸟覆盖尖顶屋堂方式。生于或有于或彼国为住处故为憍萨罗人。如是应知摩揭陀人。因不作彼人有大损失,彼应作故为应作以彼应作,故说"必须作业"。彼事因具因应作故说。
360. 以诸佛应生种种想彼等方式从种种所缘行。唯有生者遮止。退即转回不生如是心。住即着于禅定一所缘。
半唇离车事注释
361. 以半唇即彼据说上唇以少性横裂如去半显四齿二犬齿不覆,故称"半唇"。此据说优婆塞有信有净施者施主乐佛乐法乐僧,故说午前等。
362. 相应于教即修习。于一切处虽如狮同行世尊于众大时随彼意乐转起法说有殊胜故说"以大精进说法"。
说"亲近"后为显示彼亲近性故说"此"等。长老漏尽百年懒惰性不应说"未断",但依残习故说"如稍未断"。因诸声闻不断有习气烦恼。
363. 随所化人故诸佛示神变故说"时世尊"等,故说"示出示"。因香室出时六色佛光成缠绕重叠特别明净流出。;

364.Tato paranti ‘‘hiyyo’’ti vuttadivasato anantaraṃ paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu vavatthito yathākkamaṃ purimapurimatarabhāvo. Evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ, yaṃ yaṃ paraṃ, taṃ taṃ purimataraṃ, orapārabhāvassa viya purimapurimatarabhāvassa ca apekkhāsiddhito, tenāha ‘‘tato paṭṭhāyā’’tiādi. Mūladivasato paṭṭhāyātiādidivasato paṭṭhāya. Agganti paṭhamaṃ. Taṃ panettha parā atītā koṭi hotīti āha ‘‘parakoṭiṃ katvā’’ti. Yaṃ-saddayogena cāyaṃ ‘‘viharāmī’’ti vattamānappayogo, attho pana atītakālavaseneva veditabbo, tenāha ‘‘vihāsinti vuttaṃ hotī’’ti. Paṭhamavikappe ‘‘viharāmī’’ti padassa ‘‘yadagge’’ti iminā ujukaṃ sambandho dassito, dutiyavikappe pana ‘‘tīṇi vassānī’’ti imināpi.

Piyajātikānīti iṭṭhasabhāvāni. Sātajātikānīti madhurasabhāvāni. Madhuraṃ viyāti hi ‘‘madhura’’nti vuccati manoramaṃ yaṃ kiñci. Kāmūpasañhitānīti ārammaṇaṃ karontena kāmena upasaṃhitāni, kāmanīyānīti attho, tenāha ‘‘kāmassādayuttānī’’ti, kāmassādassa yuttāni yogyānīti attho. Sarīrasaṇṭhāneti sarīrabimbe, ādhāre cetaṃ bhummaṃ. Tasmā saddenāti taṃ nissāya tato uppannena saddenāti attho. Madhurenāti iṭṭhena. Ettāvatāti dibbasotañāṇassa parikammākathanamattena. ‘‘Attanā ñātampi na katheti, kimassa sāsane adhiṭṭhānenā’’ti kujjhanto āghātaṃ bandhitvā saha kujjhaneneva jhānābhiññāhi parihāyi. Cintesīti ‘‘kasmā nu kho mayhaṃ taṃ parikammaṃ na kathesī’’ti parivitakkento ayoniso ummujjanavasena cintesi. Anukkamenāti pāthikasutte āgatanayena taṃ taṃ ayuttameva cintento, bhāsanto, karonto ca anukkamena. Bhagavati baddhāghātatāya sāsane patiṭṭhaṃ alabhanto gihibhāvaṃ patvā.

Ekaṃsabhāvitasamādhivaṇṇanā

366-371.Ekaṃsāyāti tadattheyeva catutthī, tasmā ekaṃsatthanti attho. Aṃsa-saddo cettha koṭṭhāsapariyāyo, so ca adhikārato dibbarūpadassanadibbasaddassavanavasena veditabboti āha ‘‘ekakoṭṭhāsāyā’’tiādi. Anudisāyāti puratthimadakkhiṇādibhedāya catubbidhāya anudisāya. Ubhayakoṭṭhāsāyāti dibbarūpadassanatthāya, dibbasaddassavanatthāya ca. Bhāvitoti yathā dibbacakkhuñāṇaṃ, dibbasotañāṇañca samadhigataṃ hoti, evaṃ bhāvito. Tayidaṃ visuṃ visuṃ parikammakaraṇena ijjhantīsu vattabbaṃ natthi, ekajjhaṃ ijjhantīsupi kameneva kiccasiddhi ekajjhaṃ kiccasiddhiyā asambhavato. Pāḷiyampi ekassa ubhayasamatthatāsandassanatthameva ‘‘dibbānañca rūpānaṃ dassanāya, dibbānañca saddānaṃ savanāyā’’ti vuttaṃ, na ekajjhaṃ kiccasiddhisambhavato. ‘‘Ekaṃsabhāvito samādhihetū’’ti iminā sunakkhatto dibbacakkhuñāṇāya eva parikammassa katattā vijjamānampi dibbasaddaṃ nāssossīti dasseti. Apaṇṇakanti avirajjhanakaṃ, anavajjanti vā attho.



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364. 从彼后即从说"昨日"日后次后更前因极前。如是此二中确定如次前更前性。如是虽然此中说"更前",从彼起随近远者为前,随远者为更前,如彼岸此岸性前更前性依期待成就,故说"从彼起"等。从根本日即从初日起。顶即第一。此中彼为后过去边故说"作后边"。因与"彼"字结合此"住"为现在用,但义应以过去时知,故说"为说住"。第一选择显示"住"字与"从何顶"此直接相连,第二选择则与"三年"亦相连。
可爱生即可意性。乐生即甜性。如甜即说任何悦意为"甜"。具欲即与所缘欲相应,可欲义,故说"与欲乐相应",与欲乐合适相应义。于身相即于身影,此处格为处所。因彼声即依彼从彼生声义。甜即可意。仅此即仅说天耳智准备。"自所知亦不说,何况教中确立"而瞋结怨即以瞋失禅通。思即"何故不对我说彼准备"思惟以不如理浮现方式思。随次即如来梵网经说思惟彼彼不合适说作随次。于世尊结怨于教不得住立至在家性。
一分修定注释
366-371. 为一分即为彼义第四格,故一分义。分字此中为部分同义,彼依内容应以见天色闻天声方式知故说"一部分"等。随方即东南等差别四种随方。两部分即为见天色为闻天声。修即如得天眼智天耳智如是修。彼于别别作准备成就无须说,同时成就亦以次第作业成就因不能同时作业成就。于圣典说"为见天色为闻天声"唯为显示一者俱能,非因能同时作业成就。以"一分修定因"此显示善星因唯作天眼智准备虽有天声亦不闻。无诤即不违背,或无过义。

372. ‘‘Samādhi eva’’ bhāvetabbaṭṭhena samādhibhāvanā. ‘‘Dibbasotañāṇaṃ seṭṭha’’nti maññamānenāpi mahālinā dibbacakkhuñāṇampi tena saha gahetvā ‘‘etāsaṃ nūna bhante’’tiādinā pucchitanti ‘‘ubhayaṃsabhāvitānaṃ samādhīnanti attho’’ti vuttaṃ. Bāhirāetā samādhibhāvanā aniyyānikattā. Tā hi ito bāhirakānampi ijjhanti. Na ajjhattikā bhagavato sāmukkaṃsikabhāvena appaveditattā. Yadatthanti yesaṃ atthāya. Teti te ariyaphaladhamme. Te hi sacchikātabbāti.

Catuariyaphalavaṇṇanā

373.Tasmāti vaṭṭadukkhe saṃyojanato. ‘‘Maggasotaṃ āpanno’’ti phalaṭṭhassa vasena vuttaṃ. Maggaṭṭho hi maggasotaṃ āpajjati. Tenevāha ‘‘sotāpanne’’ti, ‘‘sotāpattiphalasacchikiriyāya paṭipanne’’ti (ma. ni. 3.379) ca. Apatanadhammoti anuppajjana- (ma. ni. 3.379) sabhāvo. Dhammaniyāmenāti maggadhammaniyāmena. Heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya vā niyato. Paraṃ ayanaṃ parāgati.

Tanuttaṃ nāma pavattiyā mandatā, viraḷatā cāti āha ‘‘tanuttā’’tiādi. Heṭṭhābhāgiyānanti heṭṭhābhāgassa kāmabhavassapaccayabhāvena hitānaṃ. Opapātikoti upapātiko upapatane sādhukārīti katvā. Vimuccatīti vimutti, cittameva vimutti cetovimuttīti āha ‘‘sabbakilesa…pe… adhivacana’’nti. Cittasīsena cettha samādhi gahito ‘‘cittaṃ paññañca bhāvaya’’nti. Ādīsu (saṃ. ni. 1.23; peṭako. 22; mi. pa. 2.9) viya. Paññāvimuttīti etthāpi eseva nayo, tenāha ‘‘paññāva paññāvimuttī’’ti. Sāmanti attanāva, aparappaccayenāti attho. Abhiññāti ya-kāralopena niddesoti āha ‘‘abhijānitvā’’ti.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

374-

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372. "定本身"以应修义为定修。虽想"天耳智最胜"摩诃利亦以天眼智与彼一起取说"此等尊者"等问故说"两分修定义"。此等外定修因非出离。因彼等于此外亦成就。非内因不以世尊自赞方式宣说。为何即为彼等。彼等即彼等圣果法。因彼等应证。
四圣果注释
373. 故即因结于轮回苦。"入流"依果位说。因道位者入道流。故说"预流",及"为证预流果行"。不堕法即不生性。以法决定即以道法决定。以下限第七有上不生法性决定。他趣为他去。
薄性名转起弱性散性故说"薄"等。下分即为下分欲有因缘利益。化生即往生善作往生故。解脱即解脱,心即解脱心解脱故说"一切...乃至...名称"。此中以心为首取定如"修心与慧"等。慧解脱此中亦此方式,故说"慧即慧解脱"。自即自己,无依他义。证知即省略"亚"音说故说"证知已"。
八支圣道注释
374-

5. Ariyasāvako nibbānaṃ, ariyaphalañca paṭipajjati etāyāti paṭipadā, sā ca tassa pubbabhāgo evāti idha ‘‘pubbabhāgapaṭipadāyā’’ti ariyamaggamāha. ‘‘Aṭṭha aṅgāni assā’’ti aññapadatthasamāsaṃ akatvā aṭṭhaṅgāni assa santīti aṭṭhaṅgikoti padasiddhi daṭṭhabbā.

Sammā aviparītaṃ yāthāvato catunnaṃ ariyasaccānaṃ paccakkhato dassanasabhāvā sammā dassanalakkhaṇā. Sammadeva nibbānārammaṇe cittassa abhiniropanasabhāvo sammā abhiniropanalakkhaṇo. Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti sammā pariggahaṇalakkhaṇā. Yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti, taṃ taṃ kiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayutte ca samuṭṭhāpento eva pavattatīti sammā samuṭṭhāpanalakkhaṇo sammākammanto. Kāyavācānaṃ, khandhasantānassa ca saṃkilesabhūtamicchājīvappahānena sammā vodāpanalakkhaṇo sammāājīvo. Kosajjapakkhato patituṃ adatvā sampayuttadhammānaṃ paggaṇhanasabhāvoti sammā paggāhalakkhaṇo sammāvāyāmo. Sammadeva upaṭṭhānasabhāvāti sammā upaṭṭhānalakkhaṇā sammāsati. Vikkhepaviddhaṃsanena sammadeva cittassa samādahanasabhāvoti sammā samādhānalakkhaṇo sammāsamādhi.

Attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo. Passatīti pakāseti kiccapaṭivedhena paṭivijjhati, tenāha ‘‘tappaṭicchādaka…pe… asammohato’’ti. Teneva hi sammādiṭṭhisaṅkhātena aṅgena tattha paccavekkhaṇā pavattatīti tathevāti attano paccanīkakilesehi saddhinti attho.

Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbassa kiccassa idha sātisayaṃ nipphattito imasseva vā ñāṇassa dukkhādippakāsanakiccato. Cattāri nāmāni labhati catūsu saccesu kātabbakiccanipphattito. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703) ‘‘viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānī’’ti vuccantīti tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopihonti cetanāyopī’’ti āha. Musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā. Maggakkhaṇe viratiyova cetanānaṃ amaggaṅgattā ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca. Sammappadhānasatipaṭṭhānavasenāti catusammappadhānacatusatipaṭṭhānabhāvavasena.


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375. 圣弟子趣向涅槃及圣果由此为道,彼且唯彼前分故此说前分道为圣道。"八支于彼"不作异句义复合应见八支于彼有故八支语成就。
正即不颠倒如实四圣谛现见性为正见相。正即于涅槃所缘心安置性为正安置相。具四支语摄受人故彼对立离性为正语以断违背语于人相应摄持作用为正摄持相。如作衣等业生起一应作,或称为思之业生起手足动等作业,如是以断恶作业生起邪业正业有无过生起作用,于相应且生起而转起为正生起相正业。以断为身语蕴相续垢秽邪命故正净化相为正命。不令堕于懈怠分摄持相应法性为正摄持相正精进。正念住性为正念住相正念。以散乱破坏正心等持性为正等持相正定。
自相对烦恼见一处无明等。见即显示以业通达通达,故说"覆彼...乃至...无痴"。因彼故即以称为正见支于彼转起观察如是与自相对烦恼一起义。
以业即因前分苦等智应作业此殊胜成就或此智苦等显示业。得四名因成就于四谛应作业。得三名因成就断欲寻等业。于学处分别说"离思及一切相应法为学处"故说"离亦思亦"依彼主要离思。或于离虚妄语等时离,于说善语等时思应配合。道刹那唯离因思非道支如一智为苦等智,如一离为离虚妄语等,因一思无成就正语等三业性故不成正语等,且彼成就不成三支故。以正勤念住即以四正勤四念住性。


Pubbabhāgepi maggakkhaṇepi sammāsamādhiyevāti. Yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ eko samādhi catukkajjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi catutthajjhānasamādhi eva maggakkhaṇepīti attho.

Tasmāti paññāpajjotattā avijjandhakāraṃ vidhamitvā paññāsatthattā kilesacore ghātento. Bahukārattāti yvāyaṃ anādimati saṃsāre iminā kadācipi asamugghāṭitapubbo kilesagaṇo tassa samugghāṭako ariyamaggo . Tattha cāyaṃ sammādiṭṭhi pariññābhisamayādivasena pavattiyā pubbaṅgamā hotīti bahukārā, tasmā bahukārattā.

Tassāti sammādiṭṭhiyā. ‘‘Bahukāro’’ti vatvā taṃ bahukārataṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. ‘‘Ayaṃ’’ tambakaṃsādimayattā kūṭo. Ayaṃ samasāratāya mahāsāratāya cheko. Evanti yathā heraññikassa cakkhunā disvā kahāpaṇavibhāgajānane karaṇantaraṃ bahukāraṃ yadidaṃ hattho, evaṃ yogāvacarassa paññāya oloketvā dhammavibhāgajānane dhammantaraṃ bahukāraṃ yadidaṃ vitakko vitakketvā tadavabodhato, tasmā sammāsaṅkappo sammādiṭṭhiyā bahukāroti adhippāyo. Dutiyaupamāyaṃ evanti yathā tacchako parena parivattetvā parivattetvā dinnaṃ dabbasambhāraṃ vāsiyā tacchetvā gehakaraṇakamme upaneti, evaṃ yogāvacaro vitakkena lakkhaṇādito vitakketvā dinnadhamme yāthāvato paricchinditvā pariññābhisamayādikamme upanetīti yojanā. Vacībhedassa upakārako vitakko sāvajjānavajjavacībhedanivattanapavattanakarāya sammāvācāyapi upakārako evāti ‘‘svāya’’ntiādi vuttaṃ.

Vacībhedassa niyāmikā vācā kāyikakiriyāniyāmakassa kammantassa upakārikā. Tadubhayānantaranti duccaritadvayapahāyakassa sucaritadvayapāripūrihetubhūtassa sammāvācāsammākammantadvayassa anantaraṃ. Idaṃ vīriyanti catubbidhaṃ sammappadhānavīriyaṃ. Indriyasamatādayo samādhissa upakāradhammā. Tabbipariyāyato apakāradhammā veditabbā. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samannesitvāti upadhāretvā.

Dvepabbajitavatthuvaṇṇanā

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前分亦道刹那亦唯正定。虽依安置随观喜悦增长寂静乐诸定助伴寻等以四禅分别正定,然如精进未生不善不生等四精进业,如念于不净苦无常无我身等断净等想四念业一定不成就四禅定业故前分亦初禅定唯初禅定于道刹那亦,如是前分亦第四禅定唯第四禅定于道刹那亦义。
故即因慧光明破除无明黑暗因慧剑杀烦恼贼。多所作即此无始轮回此从未断绝烦恼群彼断绝圣道。此中此正见以遍知现观等方式转起为前导故多所作,故因多所作。
彼即正见。说"多所作"为显示彼多所作以譬喻故说"如"等。"此"因铜铜等所成锤。此因同精同大精巧。如是即如货币师以眼见于了知货币分别其他器官多所作即此手,如是瑜伽行者以慧观于了知法分别其他法多所作即此寻因思惟彼了悟故,故正思惟为正见多所作义。第二譬喻中如是即如木匠由他旋转给予木材以斧斫作屋业,如是瑜伽行者以寻相等思惟所给法如实决定引导于遍知现观等业配合。语显助伴寻于善不善语显转起止息作正语亦助伴故说"此"等。
语显决定语助伴身业决定业。彼二无间即断二恶行圆满善行二因正语正业二无间。此精进即四种正勤精进。根平等等为定助伴法。应知相反为障碍法。趣即成就,或业等自性。寻求即观察。
二出家者事注释
376-

7.‘‘Kasmā āraddha’’nti anusandhikāraṇaṃ pucchitvā taṃ vibhāvetuṃ ‘‘ayaṃ kirā’’tiādi vuttaṃ, tena ajjhāsayānusandhivasena upari desanā pavattāti dasseti. Tenāti tathāladdhikattā. Assāti licchavīrañño. Desanāyāti saṇhasukhumāyaṃ suññatapaṭisaṃyuttāyaṃ yathādesitadesanāyaṃ. Nādhimuccatīti na saddahati na pasīdati. Tantidhammaṃ nāma kathentoti yesaṃ atthāya dhammo kathīyati, tasmiṃ tesaṃ asatipi maggapaṭivedhe kevalaṃ sāsane tantidhammaṃ katvā kathento. Evarūpassāti sammāsambuddhattā aviparītadhammadesanatāya evaṃpākaṭadhammakāyassa satthu. Yuttaṃnu kho etaṃ assāti assa paṭhamajjhānādisamadhigamena samāhitacittassa kulaputtassa etaṃ ‘‘taṃ jīva’’ntiādinā ucchedādigāhagahaṇaṃ api nu yuttanti pucchati. Laddhiyā pana jhānādhigamamattena na tāva vivecitattā ‘‘tehi yutta’’nti vuttaṃ taṃ vādaṃ paṭikkhipitvāti jhānalābhinopi taṃ gahaṇaṃ ‘‘ayuttamevā’’ti taṃ ucchedavādaṃ sassatavādaṃ vā paṭikkhipitvā. Attamanā ahesunti yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, ‘‘tasmā tassa tathā vattuṃ na yutta’’nti uppannanicchayatāya taṃ mama vacanaṃ sutvā attamanā ahesunti attho. Sopi licchavī rājā te viya sañjātanicchayattā attamano ahosi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Mahālisuttavaṇṇanāya līnatthappakāsanā.

7. Jāliyasuttavaṇṇanā

Dvepabbajitavatthuvaṇṇanā



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7. "为何开始"问连结缘由为显示彼故说"此据说"等,由此显示依意乐连结方式上面开示转起。彼即因如是见者。彼即离车王。于说即于细妙空性相应如所说说。不信解即不信不净。说为传承法即对彼等说法,虽彼等无道通达唯于教作传承法说。如是形即因正等觉无倒说法如是显明法身师。彼此合宜否即此彼得初禅等等持心善男子以"彼命"等执著断灭等问合宜否。但见解未以禅得而已简择故说"彼等合宜"。遮止彼论即禅得者亦彼执著"不合宜"遮止彼断见或常见。意欢喜即因漏尽离迷度疑,"故彼如是说不合宜"生决定故闻我彼语意欢喜义。彼离车王亦如彼等生决定故意欢喜。此中未分别义易知。
摩诃梨经注明隐义。
7. 阇梨耶经注
二出家者事注释

378. ‘‘Ghositena seṭṭhinā kate ārāme’’ti vatvā tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ vā tattha bhagavā vihāsīti taṃ sabbaṃ samudāgamato paṭṭhāya saṅkhepatova dassetuṃ ‘‘pubbe kirā’’tiādi vuttaṃ. Tatoti allakapparaṭṭhato. Tadāti tesaṃ taṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Asannihiteti gehato bahi gate. Bhussatīti ravati. Ghosakadevaputtotveva nāmaṃ ahosi saraghosasampattiyā. Veyyattiyenāti paññāveyyattiyena. Ghositaseṭṭhi nāma jāto tāya eva cassa sarasampattiyā ghositanāmatā.

Sarīrasantappanatthanti himavante phalamūlāhāratāya kilantasarīrā loṇambilasevanena tassa santappanatthaṃ pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Te kira taṃ vaṭarukkhaṃ patvā tassa sobhāsampattiṃ disvā mahānubhāvā maññe ettha adhivatthā devatā, ‘‘sādhu vatāyaṃ devatā amhākaṃ addhānaparissamaṃ vinodeyyā’’ti cintesuṃ, tena vuttaṃ ‘‘tattha adhivatthā…pe… nisīdiṃsū’’ti. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetananti pakatiyā dātabbabhattavetanaṃ, tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivasena dātabbabhattavetanamevāti attho. Kañcīti kañcipi bhatakaṃ.

Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho, tenāha ‘‘upārambhādhippāyena vādaṃ āropetukāmā hutvā’’ti. Vadanti nindanavasena kathenti etenāti hi vādo, doso. Taṃ āropetukāmā, patiṭṭhāpetukāmā hutvāti attho. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti, idha yaṃ vatthuṃ jīvasaññitaṃ, tadeva sarīrasaññitanti ‘‘rūpaṃ attato samanupassatī’’ti vādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ katvā samanupassanavasena ‘‘satto’’ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā bhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedato anaññattā sarīrassāpi abhedoti sakkā viññātuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti āha ‘‘ucchedavādo hotī’’ti.

‘‘Aññaṃ jīvaṃ aññaṃ sarīra’’nti aññadeva vatthuṃ jīvasaññitaṃ, aññaṃ vatthuṃ sarīrasaññitanti ‘‘rūpavantaṃ attānaṃ samanupassatī’’tiādinayappavattaṃ vādaṃ gahetvā vadanti. Rūpe bhedassa diṭṭhattā, attani ca tadabhāvato attā niccoti āpannamevāti āha ‘‘tumhākaṃ…pe… āpajjatī’’ti.

379-

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378. 说"于瞿师多长者所造园"后为简要显示彼一切从来源起此瞿师多长者是谁,如何造园,世尊如何住彼故说"前据说"等。从彼即从阿拉卡邦。彼时即彼等入彼村日。重粥即重多粥。不在即出家外去。吠即吠叫。因声音圆满故名瞿沙天子。以通达即以慧通达。名为瞿师多长者即因彼声音圆满故名瞿师多。
为身满足即因雪山果根食疲劳身为彼以食盐酸满足充满。渴即渴。疲即身疲倦。据说彼等到彼榕树见彼庄严圆满想必大威力天神住此,"愿此天神除我等道路疲劳"思,故说"住彼...乃至...坐"。彼即给孤独居士。雇工即以工资作服务奴仆作事者。本食工资即本应与食工资,即彼时虽持斋不作业亦应以作业日给食工资义。任何即任何雇工。
近攻击他人语为非难,以见过方式击义,故说"欲以非难意立论"。因以诽谤方式说此为论,过。欲立彼,欲建立义。"彼命彼身",此中凡名为命物,即名为身物以"观色为我"论而说。或以色我不二方式观察说"有情",或依外道遍计我说。坏即灭坏灭方式灭。因许命身无异,及见身坏。因此如由有坏身无异未见命坏亦说,如是由未见坏无异亦不能知身不坏因彼坏现证成就,及无离界所造色身故说"成断见"。
"异命异身"即全异物名为命,异物名为身以"观有色我"等方式转起论而说。因见色坏,我无彼故我常即已至故说"汝等...乃至...至"。
379-

380. Tayidaṃ nesaṃ vañjhāsutassa dīgharassatāparikappanasadisanti katvā ṭhapanīyoyaṃ pañhoti tattha rājanimīlanaṃ katvā satthā upari nesaṃ ‘‘tena hāvuso suṇāthā’’tiādinā dhammadesanaṃ ārabhīti āha ‘‘atha bhagavā’’tiādi. Tassā yevāti majjhimāya paṭipadāya.

Saddhāpabbajitassāti saddhāya pabbajitassa ‘‘evamahaṃ ito vaṭṭadukkhato nissarissāmī’’ti evaṃ pabbajjaṃ upagatassa tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etaṃ vattunti etaṃ kilesavaṭṭaparibuddhidīpanaṃ ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādikaṃ diṭṭhisaṃkilesanissitaṃ vacanaṃ vattunti attho. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.

Etamevaṃ jānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttadhammaṃ cittanti evaṃ jānāmi. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā tadubhayaṃ bhedato gaṇhantā ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā attano micchāgāhaṃ pavedenti, ahaṃ pana na evaṃ vadāmi tassa dhammassa supariññātattā, tenāha ‘‘atha kho’’tiādi . Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti āha ‘‘kasiṇaparikammaṃ bhāvantessā’’ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti saññāsīsena niddisīyati, tasmā āha ‘‘saññābalena uppanna’’nti. Tenāha – ‘‘pathavīkasiṇameko sañjānātī’’tiādi. ‘‘Na kallaṃ tasseta’’nti idaṃ yasmā bhagavatā tattha tattha ‘‘atha ca panāhaṃ na vadāmī’’ti vuttaṃ, tasmā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyenāha, tena vuttaṃ ‘‘maññamānā vadantī’’ti. Sesaṃ sabbattha suviññeyyameva.

Jāliyasuttavaṇṇanāya līnatthappakāsanā.

8. Mahāsīhanādasuttavaṇṇanā

Acelakassapavatthuvaṇṇanā

381. Yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare tadā bhagavā vihāsi, tassa nagarassapi etadeva nāmaṃ, tasmā uruññāyanti uruññājanapade uruññāsaṅkhāte nagareti attho. Ramaṇīyoti manoharabhūmibhāgatāya chāyūdakasampattiyā, janavivittatāya ca manoramo. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapaṃ nissito, tapo vā taṃ nissito, tasmā āha ‘‘tapanissitaka’’nti. Lūkhaṃ vā pharusaṃ sādhusammatācāravirahato napasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Muttācārādīti ādi-saddena parato pāḷiyaṃ (dī. ni. 

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380. 此彼等如石女子长短思维故作此为应舍问彼中作王闭目世尊上以"故友听"等开始说法故说"于是世尊"等。彼即即中道。
信出家即以信出家"如是我从此轮回苦出离"如是趣向出家圆满相应戒以初禅等持心。说此即说此烦恼轮遮碍明示"彼命彼身"等依见杂染语义。无疑即于法度疑,于彼彼以徘徊游移方式转起义。
如是知此即彼比丘初得入住禅,如是知此与相应法心。不如是说即如见者以无差别取彼法性有依说"彼命彼身"或以差别取彼二说"异命异身"显示自邪执,我不如是说因彼法善遍知,故说"然"等。外道多生遍处禅故说"修遍处加行"。因修力得禅,修依地遍等想门故以想为首说故说"以想力生"。故说-"一想地遍"等。"彼此不合宜"此因世尊于彼彼说"然我不说"故说此不应究竟上士以意趣说,故说"思说"。余处一切易知。
阇梨耶经注明隐义。
8. 大师子吼经注
阿支罗迦叶事注释
381. 于彼国彼城,彼国亦于彼城彼时世尊住,彼城亦此名,故乌鲁那即乌鲁那国土名为乌鲁那城义。可乐即因地处悦意有荫水圆满及离人故意乐。名即族名。烧热烧热身疲苦为苦行,此有彼故苦行者,彼苦行者。因如是依苦行,或苦行依彼,故说"依苦行"。粗即粗因无善认定行不净活命转起故粗活命者,彼粗活命者。粪行等即等字后经中(长部。

1.397) āgatā hatthāpalekhanādayo saṅgahitā. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati, tenāha ‘‘hīḷeti vambhetī’’ti. Dhammassa ca anudhammaṃti ettha dhammo nāma hetu ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘kāraṇassa anukāraṇa’’nti. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti ca so eva parehi tathā vuccamāno. Parehīti ‘‘ye te’’ti vuttasattehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. ‘‘Idaṃ vuttaṃ hotī’’tiādinā tamevatthaṃ saṅkhepato dasseti.

382. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā ‘‘na me te vuttavādino’’ti saṅkhepato vatvā taṃ vibhajitvā dassetuṃ ‘‘idhāhaṃ kassapā’’tiādi vuttaṃ, taṃ vibhāgena dassento ‘‘idhekacco’’tiādimāha . Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘attakilamathānuyogo dukkho anariyo anatthasaṃhito’’tiādinā (saṃ. ni. 3.1081; mahāva. 13; paṭi. ma. 2.30) garahati. Sātthakaṃ pana upasamasaṃvattanikaṃ ‘‘āraññiko hoti, paṃsukūliko hotī’’tiādinā vaṇṇeti. Appapuññatāyāti apuññatāya. Tīṇi duccaritāni pūretvāti micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipanto ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 95, 225; 3.91, 115; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) micchādiṭṭhiṃ purakkhatvā tathā tathā tīṇi duccaritāni pūretvā. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya micchājīvavasena. Ime dveti ‘‘appapuñño puññavā’’ti ca vutte duccaritakārino dve puggale sandhāya.

‘‘Imedve sandhāyā’’ti ettha pana dutiyanaye ‘‘appapuñño, puññavā’’ti ca vutte sucaritakārinoti ādinā yojetabbaṃ. Kammakiriyavādino hi ime dve puggalā. Iti paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesu yojanā veditabbā.

Bāhirakācārayutto titthiyācārayutto, na vimuttācāro. Attānaṃ sukhetvāti adhammikena sukhena attānaṃ sukhetvā, tenāha ‘‘duccaritāni pūretvā’’ti. ‘‘Na dāni mayā sadiso atthī’’tiādinā tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Micchādiṭṭhivasenāti ‘‘natthi kāmesu doso’’ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti pabbajjaṃ upagatāya tāpasadārikāya. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomāya. Kāmesūti vatthukāmesu. Pātabyatanti paribhuñjitabbaṃ, pātabyatanti vā paribhuñjanakataṃ. Āpajjantoti upagacchanto. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjantoti attho. Kilesakāmopi hi assādiyamāno vatthukāmantogadhoyeva.

Idanti yathāvuttaṃ atthappabhedaṃ vibhajjanaṃ. Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā. Sāsanepīti imasmiṃ sāsanepi.

Arahattaṃvā attani asantaṃ ‘‘atthī’’ti vippaṭijānitvā. Sāmantajappanaṃ, paccayapaṭisevanaṃ, iriyāpathanissitanti imāni tīṇi vā kuhanavatthūni. Tādisovāti dhutaṅga- (mi. pa. 4.2; visuddhi. 

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1.397) 来手舔等包摄。嘲笑即以笑方式诽谤。诽谤即带轻视谤,故说"轻视侮蔑"。法及随法此中法即因如"于因智法无碍解"等故说"因随因"。因此中意指如是转起声音义因其转起因性。义转起实声转起。随因即彼即被他如是说。他即被说"彼等"诸他。所说因即如彼等所说,如是若汝等未说,如是时以彼等所说因有因汝等论或从彼随论任何少许亦不来智者应呵处因,何如是不来配合。"此说"等以简要显示彼义。
382. 今依分别说世尊略说"彼等非我所说"后分别显示说"此中迦叶"等,以分别显示说"此有一"等。世尊实呵责无义不寂止身疲"自苦行苦非圣无义相应"等。有义寂止则赞"住林,着粪扫衣"等。少福即无福。圆满三恶行即因邪见否定业果以"无施"等置邪见如是如是圆满三恶行。以非求即住欺诳欲不实德称以邪命。此二即依"少福有福"所说作恶行二补特伽罗。
"依此二"此中第二方式"少福有福"所说作善行等应配。因此二补特伽罗说业作。如是依第一第二方式于第三第四方式应知配合。
外行相应外道行相应,非解脱行。自乐即以非法乐自乐,故说"圆满恶行"。以"今无与我等"等依三慢方式说圆满恶行。以邪见即以"欲无过"如是转起邪见。游女即趣向出家苦行女。年少即年轻。柔软即细嫩。少毛即薄淡褐毛少毛。欲即事欲。应饮即应受用,或应饮即受用性。趣即近。因饮字此受用义,且应字作者成就,如欲受用义。烦恼欲亦受用摄入事欲。
此即如所说义分别分别。依外道方式来注中如是分别故。于教即于此教。
或阿罗汉于自无谎称"有"。虚谈,受用资具,依威仪即此三欺诳事。如是即持头陀(弥)。

1.22) samādānavasena lūkhājīvī eva. Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo.

383.Asukaṭṭhānatoti asukabhavato. Āgatāti nibbattanavasena idhāgatā. Idāni gantabbaṭṭhānanti āyatiṃ nibbattanaṭṭhānaṃ. Puna upapattinti āyatiṃ anantarabhavato tatiyaṃ upapattiṃ, puna upapattīti punappunaṃ nibbatti. Kena kāraṇenāti yathābhūtaṃ ajānanto hi icchādosavasena yaṃ kiñci garaheyya, ahaṃ pana yathābhūtaṃ jānanto sabbaṃ taṃ kena kāraṇena garahissāmi, taṃ kāraṇaṃ natthīti adhippāyo, tenāha ‘‘garahitabbamevā’’tiādi. Tamatthanti garahitabbasseva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.

Na koci ‘‘na sādhū’’ti vadati diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavaseneva pavattiyā bhaddakattā. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi pañcavidhassa sīlassa paṭisattubhāvato, sattānaṃ verahetutāya ca ‘‘vera’’nti vuccati. Tato eva taṃ na koci ‘‘sādhū’’ti vadati, tathā diṭṭhadhammikādiatthānaṃ asādhanato, sattānaṃ sādhubhāvassa ca dūsanato. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesaṃ adhippāyo. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu , tadaggena tattha saṃvaro na sādhūti āha ‘‘puna yaṃ te ekaccanti pañcadvāre saṃvara’’nti.

Atha vā yaṃ te ekaccaṃ vadanti ‘‘sādhū’’ti te ‘‘eke samaṇabrāhmaṇā’’ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ ‘‘sādhū’’ti vadanti, mayaṃ taṃ na ‘‘sādhū’’ti vadāma. Yaṃ te ekaccaṃ vadanti ‘‘na sādhū’’ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārupanādisammāpaṭipattiñca ‘‘na sādhū’’ti vadanti, taṃ mayaṃ ‘‘sādhū’’ti vadāmāti evaṃ pettha attho veditabbo.

Evaṃ yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ katvā dassitanti pakāsento ‘‘eva’’ntiādimāha. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva, tathā asamānaṃ pīti. Samānāsamānatanti samānāsamānatāmattaṃ. Anavasesato hi pahātabbānaṃ dhammānaṃ pahānaṃ sakavāde dissati, na paravāde. Tathā paripuṇṇameva ca upasampādetabbadhammānaṃ upasampādanaṃ sakavāde, na paravāde. Tena vuttaṃ ‘‘tyāha’’ntiādi.

Samanuyuñjāpanakathāvaṇṇanā



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1.22. 以受持方式即粗活命者。将得难乐于恶趣生起义。
383. 某处即某有。来即以生起方式来此。今应去处即未来生起处。再生即未来从无间有第三生,再生即一再生。何因即不如实知者以欲嗔方式可呵任何,我如实知一切彼何因呵责,彼因无义,故说"实应呵"等。彼义即实应呵者呵,应赞者赞。
无人说"不善"因现法及来世义以成就方式转起故贤善性。五种怨即杀生等五种怨。彼实因五种戒对敌性,及诸有情怨因性故说"怨"。故彼无人说"善",如是因不成就现法等义,及污损有情善性。不应制即于取色不应阻。因得眼为见应见义为彼等意。以彼等五门不律仪善,以彼于彼律仪不善故说"又彼等一"即于五门律仪。
或又彼等一说"善"即所说"某沙门婆罗门"外道所说自苦行等"善",我等说彼"不善"。彼等一说"不善"即彼等说无过资具受用,善着衣等正行"不善",我等说彼"善",如是此亦应知义。
如是显示依他说为根本四,再作自说为根本显示故说"如是"等。任何与某相同,以彼亦彼相同,如是不同亦。相同不同即相同不同性。因无余应断诸法断见于自说,非他说。如是圆满应得诸法得于自说,非他说。故说"彼说"等。
随问令说论注。

385.Laddhiṃpucchantoti ‘‘kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā. Ettha tāva attano laddhiṃ vadā’’ti laddhiṃ pucchanto. Kāraṇaṃ pucchantoti ‘‘samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī’’ti vutte ‘‘kena kāraṇena evamatthaṃ gāhayā’’ti kāraṇaṃ pucchanto. Ubhayaṃ pucchantoti ‘‘idaṃ nāmettha kāraṇa’’nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisabhedaṃ upamodāharaṇadvayaṃ pucchanto, ubhayaṃ pucchanto kāraṇassa ca tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anupacchā bhāsanto nigamento samanubhāsati nāma. Upasaṃharitvāti upanetvā. ‘‘Kiṃ te’’tiādi upasaṃharaṇākāradassanaṃ. Dutiyapadeti ‘‘saṅghena vā saṅgha’’nti imasmiṃ pade.

Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātañca samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtaṭṭhena akusalā ceva tatoyeva akusalāti ca saṅkhaṃ gatāti saṅkhātā tattha purimapadena ekantākusale vadati, dutiyapadena taṃsahagate, taṃpakkhiye ca, tenāha ‘‘koṭṭhāsaṃ vā katvā ṭhapitā’’ti, akusalapakkhiyabhāvena vavatthāpitāti attho. Avajjaṭṭho dosaṭṭho gārayhapariyāyattāti āha ‘‘sāvajjāti sadosā’’ti. Ariyā nāma niddosā, ime pana katthacipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.

386-392.Yanti kāraṇe etaṃ paccattavacananti āha ‘‘yena viññū’’ti. Yaṃ vā panāti ‘‘yaṃ pana kiñcī’’ti asambhāvanavacanametanti āha ‘‘yaṃ vā taṃ vā appamattaka’’nti. Gaṇācariyā pūraṇādayo. Satthuppabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha ‘‘saṅghapasaṃsāyapi satthuyeva pasaṃsāsiddhito’’ti. Sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ ‘‘pasīdamānāpi hī’’tiādi vuttaṃ. Tattha pi-saddena yathā anvayato pasaṃsā samuccīyati, evaṃ satthuvippaṭipattiyā sāvakesu, sāvakavippaṭipattiyā ca satthari appasādo samuccīyatīti daṭṭhabbaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Bhavanti vattāro rūpappamāṇā , ghosadhammappamāṇā ca. Puna bhavanti vattāroti dhammappamāṇavaseneva yojetabbaṃ. Yā saṅghassa pasaṃsāti ānetvā sambandho.

Tattha yā buddhānaṃ, buddhasāvakānaṃyeva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassetuṃ ‘‘ayamadhippāyo’’tiādi vuttaṃ. Tattha setughātavirati nāma ariyamaggavirati. Vipassanāmattavasenāti ‘‘anicca’’nti vā ‘‘dukkha’’nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Itarānīti samucchedapaṭippassaddhinissaraṇappahānāni. ‘‘Sesa’’nti pañcasīlato añño sabbo sīlasaṃvaro, ‘‘khamo hotī’’tiādinā (ma. ni. 1.24; 3.159; a. ni. 

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385. 问见解即问"沙门瞿昙断一切杂染法而住,或其他众师。此先说你见解"问见解。问因即说"沙门瞿昙断一切杂染法而住"时问"以何因令取如是义"问因。问二者即说"此名此因"说因于所许义成就时从顺理、违理证成因问相似不相似差别二譬喻,问二者因三相圆满于如所许义成就时正后说结集名随问。引即近。"汝等"等显示引相。第二句即"众或众"此句。
彼义即彼断应断法一切断而住及受持应受持法一切受持而住义。配即以不善等句配。因非善生故不善及由彼即名不善称为称彼中前句说一向不善,第二句说彼相应及彼分,故说"作分而安立",即以不善分性决定义。过失义过义因应呵近义故说"有过即有过"。圣名无过,此等任何处无过故以无过义不能成为圣无能。
386-392. 凡即于因此主格语故说"由智者"。或凡即说"但任何"不敬语故说"或凡或小"。众师即富兰那等。因众从师生故以众圆满亦明师圆满故说"以众赞亦成师赞"。彼赞因净故以净门显示彼故说"净"等。此中亦字如从顺理集赞,如是师违犯于声闻,声闻违犯于师不净应见集。身圆满即色圆满,即色身圆满义。有说者色量,声法量。又有说者即以法量应配。凡众赞引配。
此中显示佛、佛声闻应赞,余无彼,彼以离断律仪说方式引显示故说"此意"等。此中断桥离即圣道离。仅以观即以"无常"或"苦"种种见方式,非以界定名色了知缘后置三相以观察诸行方式。余即断、寂、出离断。"余"即离五戒余一切戒律仪,"堪忍"等(中部。

4.114) vutto suparisuddho khantisaṃvaro, ‘‘paññāyete pidhiyyare’’ti (su. ni. 1041; cūḷani. 60) evaṃ vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto parisuddho indriyasaṃvaro, ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā (dī. ni. 2.402; ma. ni. 1.135; saṃ. ni. 5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāyāha. Pañca kho panime pātimokkhuddesātiādi sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ yathāvuttasīlasaṃvarasseva puna gahaṇaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

393.Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyanādanti attho. ‘‘Ayaṃ yathāvutto mama vādo aviparīto, tassa aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo’’ti evaṃ aviparītabhāvāvabodhanatthaṃ. ‘‘Atthi kassapā’’tiādīsu yaṃ maggaṃ paṭipanno samaṇo gotamo vadanto yuttapattakāle, tathabhāvato bhūtaṃ, ekaṃsato hitāvihabhāvena atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato paresaṃ vinayanato ca vinayaṃ vadatīti sāmaṃyeva attapaccakkhatova jānissati, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti ayamettha yojanā. Tena ‘‘samaṇo gotamo ime dhamme’’tiādinayappavatto vādo kenaci asaṃkampiyo yathābhūtasīhanādoti dasseti.

‘‘Evametaṃ yathābhūtaṃ sammappaññāya passatī’’tiādīsu (a. ni. 3.134) viya maggañca paṭipadañca ekato katvā dassento. ‘‘Ayamevā’’ti vacanaṃ maggassa puthubhāvapaṭikkhepanatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha ‘‘ekāyano ayaṃ bhikkhave maggo’’ti, (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384, 409)‘‘eseva maggo natthañño dassanassa visuddhiyā’’ti (dha. pa. 274),

‘‘Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe,

Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. 107, 121; netti. 170);

Sabbesu suttapadesesu abhidhammapadesesu ca ekovāyaṃ maggo pākaṭo paññāto āgato cāti.

Tapopakkamakathāvaṇṇanā



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4.114. 说清净忍辱律仪,"以慧彼等盖"如是说断烦恼道智名智律仪,依意为第六诸根防护方式转起清净根律仪,"为未生诸恶不善法不生"等说正勤名精进律仪即依此五律仪说。五波罗提木叉等于教显示戒多性后仅于彼一分显示他住故再取如所说戒律仪。
圣八支道注
393. 师子吼即胜吼,无畏吼不被任何反对吼义。"此如所说我说不颠倒,彼不颠倒性修此道由无依他当知"如是为了解不颠倒性。"有迦叶"等中修何道沙门瞿昙说时适宜,如是性故真实,一向利害性故义,不离法故法,由律相应及调伏他故律他自亲证当知,彼我以自证知已说脱一切轮回苦有迦叶道,及彼证得方便前分行此中配合。由彼"沙门瞿昙此等法"等方式转起说不被任何动摇如实师子吼显示。
如"如是彼如实以正慧见"等中合道及行显示。说"唯此"为遮道多性,显示一切圣共性,及显示于教显著性。故说"诸比丘此一乘道","唯此道无他见清净",
"一乘见生尽,
知道悲愍利;
以此道前度,
将度今度暴。"
于一切经处阿毗达磨处此唯一道显著知来。
苦行加行论注

394. Tapoyeva upakkamitabbato ārabhitabbato tapopakkamoti āha ‘‘tapārambhā’’ti. Ārambhanañcettha karaṇamevāti āha ‘‘tapokammānītiattho’’ti. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Niccoloti nissaṭṭhacelo sabbena sabbaṃ paṭikkhittacelo. Naggiyavatasamādānena naggo. ‘‘Ṭhitakova uccāraṃ karotī’’tiādi nidassanamattaṃ, vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Jivhāya hatthaṃ apalikhati apalihati udakena adhovanato. Dutiyavikappepi eseva nayo. ‘‘Ehi bhaddante’’ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, tappaṭikkhepena na ehibhaddantiko. Na karoti samaṇena nāma parassa vacanakarena na bhavitabbanti adhippāyena. Puretaranti taṃ ṭhānaṃ attano upagamanato puretaraṃ. Taṃ kira so ‘‘bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissakataṃ ‘‘mama nimittabhāvena bahū khuddakā pāṇā saṅghātaṃ āpāditā’’ti na gaṇhāti. Nimantanaṃ na sādiyati ‘‘evaṃ tesaṃ vacanaṃ kataṃ bhavissatī’’ti. Kumbhīādīsupi so sattasaññīti āha ‘‘kumbhīkaḷopiyo’’tiādi.

Kabaḷantarāyoti kabaḷassa antarāyo hotīti. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṅkitti, tathā saṃhaṭataṇḍulādisañcayo. Manussāti veyyāvaccakaramanussā.

Surāpānamevāti majjalakkhaṇappattāya surāya pānameva surāggahaṇena cettha merayampi saṅgahitaṃ. Ekāgārameva uñchatīti ekāgāriko. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattagāhi khuddakaṃ bhikkhādānabhājanaṃ, tenāha ‘‘khuddakapātī’’ti. Abhuñjanavasena eko aho etassa atthīti ekāhiko, āhāro. Taṃ ekāhikaṃ, so pana atthato ekadivasalaṅghakoti āha ‘‘ekadivasantarika’’nti. ‘‘Dvīhika’’ntiādīsupi eseva nayo. Ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ ekāhavāro, taṃ ekāhikameva atthato. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ dvīhavāro. Sesadvayepi eseva nayo. Ukkaṭṭho pana pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Sesadvayepi eseva nayo.

395.Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ.

396. Saṇehi saṇavākehi nibbattavatthāni sāṇāni. Missasāṇāni masāṇāni, na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalīvākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyaṃ anuyutto’’ti. Thaṇḍilanti vā samā pakatibhūmi vuccati ‘‘patthaṇḍile pāturahosī’’tiādīsu (ma. ni. 

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394. 因苦行即应开始应修故名苦行加行故说"苦行始"。此中始即作故说"苦行业义"。名沙门业即名沙门应作业。无衣即舍衣一切遍离衣。以裸行受持故裸。"立而大便"等仅示例,彼亦舍呕吐漱口等行故。因不以水洗以舌舔手。第二选择亦此方式。"来贤者"时说趣近名仪式来贤者,行彼即来贤者,以遮彼非来贤者。不作因名沙门不应随他语意。以前即于彼处自趣近以前。据说彼因"名比丘随欲即取食"意不取。献作"因我相众小生命死"不取。不受请"如是彼等语作"。于锅等亦彼想有情故说"锅瓢"等。
食障即食障碍。以村共等方式共称此故共称,如是积聚米等集聚。人即作服务人。
即饮酒即得酒相酒饮即此中以酒摄取果酒。仅乞一家故一家。仅一团住故一团。以此施故施,取二三团量小钵食器,故说"小钵"。以不食方式有一日故一日,食。彼一日,彼实义一日断食故说"一日间"。"二日"等中亦此方式。不食一日食一日为一日次,彼实义即一日。不食二日食二日为二日次。余二亦此方式。上则次第食者不食二日仅食一日。余二亦此方式。
395. 糠即薄米屑。
396. 麻麻丝生衣为麻衣。杂麻衣杂麻衣,非破布。茅草等即等字摄取胶麻芭蕉皮等。因以茅等作应说得粗劣衣。
以邪精进方式趺坐行受持故说"行趺坐精进"。地即说平自然地如"现于平地"等(中部。

4.10) viya, tasmā thaṇḍilaseyyanti anantarahitāya pakatibhūmiyaṃ seyyanti vuttaṃ hoti. Laddhaṃ āsananti nisīdituṃ yathāladdhaṃ āsanaṃ. Akopetvāti aññattha anupagantvā, tenāha ‘‘tattheva nisīdanasīlo’’ti. So hi taṃ achaḍḍento apariccajanto akopento nāma hoti. Vikaṭanti gūthaṃ vuccati āsayavasena virūpaṃ jātanti katvā.

Ettha ca ‘‘acelako hotī’’tiādīni vatapadāni yāva ‘‘na thusodakaṃ pivatī’’ti etāni ekavārāni. ‘‘Ekāgāriko vā’’tiādīni nānāvārāni, nānākālikāni vā. Tathā ‘‘sākabhakkho vā’’tiādīni, ‘‘sāṇānipi dhāretī’’tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi vikappattho eva daṭṭhabbo. Purimesu pana na kataṃ. Evañca katvā ‘‘acelako hotī’’ti vatvā ‘‘sāṇānipi dhāretī’’tiādi vacanassa, ‘‘rajojalladharo hotī’’ti vatvā ‘‘udakorohanānuyogaṃ anuyutto’’ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Atha vā ‘‘acelako hotī’’ti ārabhitvā tappasaṅgena sabbampi attakilamathānuyogaṃ dassentena ‘‘sāṇānipi dhāretī’’tiādi vuttanti daṭṭhabbaṃ.

Tapopakkamaniratthakathāvaṇṇanā

397.Sīlasampadādīhi vināti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi vinā na kadāci sāmaññaṃ vā brahmaññaṃ vā sambhavati, yasmā ca tadevaṃ, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti yojanā. ‘‘Dosaveravirahita’’nti idaṃ dosassa mettāya ujupaṭipakkhatāya vuttaṃ. Dosa-ggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā, vera-ggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahitanti.

398. Pākaṭabhāvena kāyati gametīti pakati, lokasiddhavādo, tenāha ‘‘pakati kho esāti pakatikathā esā’’ti. Mattāyāti mattā-saddo ‘‘mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya appatthaṃ antonītaṃ katvā pamāṇavācakoti āha ‘‘iminā pamāṇena evaṃ parittakenā’’ti. Tena pana pamāṇena pahātabbo pakaraṇappatto paṭipattikkamoti āha ‘‘paṭipattikkamenā’’ti. Sabbatthāti sabbavāresu.

399.Aññathā vadathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, suvijānova samaṇo suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ brahmaññañca vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇo, tenāha ‘‘idaṃ sandhāyāhā’’ti. Taṃ pakativādaṃ paṭikkhipitvāti pubbe yaṃ pākatikaṃ sāmaññaṃ brahmaññañca hadaye ṭhapetvā tena ‘‘dukkara’’ntiādi vuttaṃ, tameva sandhāya bhagavatāpi ‘‘pakati kho esā’’tiādi vuttaṃ. Idha pana taṃ pakativādaṃ pākatikasamaṇabrāhmaṇavisayaṃ kathaṃ paṭikkhipitvā paṭisaṃharitvā sabhāvatova paramatthatova samaṇassa brāhmaṇassa ca dujjānabhāvaṃ āvikaronto pakāsento. Tatrāpīti samaṇabrāhmaṇavādepi vuttanayeneva.

Sīlasamādhipaññāsampadāvaṇṇanā

400-

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4.10. 如是,故地卧即说于无间隔自然地卧。得座即得如所应坐座。不动即不去他处,故说"即彼处坐习"。彼实不舍不离不动名。秽即说粪因住处成丑故。
此中"成无衣"等行句乃至"不饮糠水"此等一次。"或一家"等种种次,或种种时。如是"或食菜"等,"或着麻衣"等。如是此中取或字,取亦字。亦字亦应见选择义。前则不作。如是作已说"成无衣"后说"或着麻衣"等,说"着尘垢"后说"行水浴"等无相违成立。或何此中思惟无违。因外道说如狂者篮。或说"成无衣"开始随彼机显示一切自苦行故说"或着麻衣"等应见。
苦行加行无义论注
397. 以无戒圆满等即以戒圆满、定圆满、慧圆满此等出世圆满无时不生沙门性或婆罗门性,因此如是,故显示彼等苦行加行无义性配合。"离嗔怨"此因嗔慈正对治故说。或以嗔摄一切禅对治杂染法,以怨摄敌对有情。因以无嗔故以无怨。
398. 以显著方式知晓故自性,世间成就说,故说"自性实此即自性说此"。量即量字如"量乐舍"等入少义说量义故说"以此量如是少"。以彼量应断得机会行道次第故说"行道次第"。一切处即一切次。
399. 说异即若以无衣等有沙门性或婆罗门性,容易知沙门容易知婆罗门。因汝等从此说异沙门性婆罗门性,故难知沙门难知婆罗门,故说"依此说"。遮彼自性说即前置心前所说自性沙门性婆罗门性说"难作"等,依彼世尊亦说"自性实此"等。此中遮彼自性说属自性沙门婆罗门说后从自性即第一义沙门婆罗门难知性显明。彼亦即沙门婆罗门说中如所说方式。
戒定慧圆满注
400-

1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato, kathaṃ uggahesi paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto tampi desanaṃ upadhāresi. Tassa cāti yo acelako hoti yāva udakorohanānuyogaṃ anuyutto viharati, tassa ca. Tā sampattiyo pucchāmi, yāhi samaṇo ca hotīti adhippāyo. Sīlasampadāyāti iti-saddo ādiattho, tena ‘‘cittasampadāya paññāsampadāyā’’ti padadvayaṃ saṅgaṇhāti asekkhasīlādikhandhattayasaṅgahitañhi arahattaṃ, tenāha ‘‘arahattaphalameva sandhāya vutta’’ntiādi. Tattha idanti idaṃ vacanaṃ.

Sīhanādakathāvaṇṇanā

402. Anaññasādhāraṇatāya , anaññasādhāraṇatthavisayatāya ca anuttaraṃ buddhasīhanādaṃ nadanto. Ativiya accantavisuddhatāya paramavisuddhaṃ. Paramanti ukkaṭṭhaṃ, tenāha ‘‘uttama’’nti. Sīlameva lokiyasīlattā. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanaṃ paṭipakkhaviddhaṃsanato, evaṃ lokiyasīlampi tassa anucchavikabhāvena sambhūtattā, samena samanti samasamanti ayamettha atthoti āha ‘‘mama sīlasamena sīlena mayā sama’’nti. ‘‘Yadidaṃ adhisīla’’nti lokiyaṃ, lokuttarañcāti duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ. Tenāha ‘‘sīlepī’’ti. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamaṃ pavattattā paṭhamaṃ.

Tapatīti santappati, vidhamatīti attho. Jigucchatīti hīḷeti lāmakato ṭhapeti. Niddosattā ariyā ārakā kilesehīti. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti ānetvā sambandho. Paramā nāma sabbukkaṭṭhabhāvato. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭipassaddhivimuttiyo. Nissaraṇavimutti nibbānaṃ. Atha vā sammāvācādīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭipassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva.



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1. 贤者即具足由因圆满成就贤明,如何学习因智慧成熟如瓶中灯内在明亮以智慧敏锐于彼彼世尊所说义把握亦忆持彼教。彼且即彼成无衣乃至住行水浴。问彼等圆满,以此成沙门意。戒圆满即此字义首,以彼摄"心圆满慧圆满"二句因含无学戒等三蕴摄阿罗汉,故说"依阿罗汉果说"等。此中此即此语。
师子吼论注
402. 以非共他性,及非共他义境性吼无上佛师子吼。以极甚究竟清净故极清净。最即胜,故说"最上"。戒即世间戒故。如世尊非共他出世间戒以灭除随眠对治,如是世间戒亦因生起适合彼,等与等即平等此中义故说"以我戒等戒与我等"。"即此增上戒"说合一世间出世间二种佛戒。故说"于戒"。如是此即如是此戒境。因先转故先。
热即正热,消灭义。厌离即轻视置为劣。因无过圣远离烦恼。道果相应名精进苦厌离引配。最即因一切胜性。如少年性青年,如是厌离性厌离。烦恼断寂为断寂解脱。出离解脱涅槃。或以增上戒摄正语等,以增上厌离摄正精进,以增上慧摄正见,以摄未摄故应见道果所摄正思惟念定断寂解脱。出离解脱即涅槃。

403. Yaṃ kiñci janavivittaṃ ṭhānaṃ idha ‘‘suññāgāra’’nti adhippetaṃ. Tattha nadantena vinā nādo natthīti āha ‘‘ekatova nisīditvā’’ti. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisāti imāsu aṭṭhasu parisāsu.

Vesārajjānīti visāradabhāvā ñāṇappahānasampadānimittaṃ kutoci asantassanabhāvā nibbhayabhāvāti attho. Āsabhaṃ ṭhānanti seṭṭhaṃ ṭhānaṃ, uttamaṃ ṭhānanti attho. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho.

Apica usabhassa idanti āsabhaṃ, āsabhaṃ viyāti āsabhaṃ. Yathā hi nisabhasaṅkhāto usabho attano usabhabalena catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena akampiyo acalena ṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.

Sīhanādaṃ nadatīti yathā migarājā parissayānaṃ sahanato, vanamahiṃsamattavāraṇādīnaṃ hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi dasahi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78; a. ni. 

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403. 此中任何离人处所意为"空闲处"。彼中无独自吼故说"独自坐"。于八众中即刹帝利众、婆罗门众、居士众、沙门众、四大天王众、三十三天众、魔众、梵众于此八众中。
无畏即无惧状态因智断圆满相从任何不恐惧状态无畏状态义。牛王处即胜处,最上处义。或牛王即前佛,彼等处义。
又牛之此故牛王,如牛王。如实称牛王以牛王力以四足压地以不动处住,如是如来亦具足十如来力以四无畏足压八众地于天界世间不被任何敌动以不动处住。如是住即认许彼牛王处趣向不否认置于自身。故说"认许牛王处"。
吼师子吼即如兽王因堪忍危难,因杀林牛大象等说"师子",如是如来因堪忍世间法,因杀他论说"师子"。如是所说师子吼师子吼。此中如师子具足师子力一切处无惧无竖毛吼师子吼,如是如来师子亦具足十如来力于八众无惧无竖毛以"如是色"等。;

8.2) nayena nānāvilāsasampannaṃ sīhanādaṃ nadati.

Pañhaṃ abhisaṅkharitvāti ñātuṃ icchitamatthaṃ attano ñāṇabalānurūpaṃ abhiracitvā taṅkhaṇaṃyevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Cittaṃ paritosetiyeva ajjhāsayānurūpaṃ vissajjanato. Sotabbañcassa maññanti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā. ‘‘Yaṃ no satthā bhāsati, taṃ no sossāmā’’ti ādaragāravajātā mahantena ussāhena sotabbaṃ sampaṭicchitabbaṃ maññanti. Suppasannā pasādābhibuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Pasannakāranti pasannehi kātabbasakkāraṃ, dhammāmisapūjanti attho. Tattha āmisapūjaṃ dassento ‘‘paṇītānī’’tiādimāha. Dhammapūjā pana ‘‘tathattāyā’’ti iminā dassitā. Tathābhāvāyāti yathattāya yassa vaṭṭadukkhanissaraṇatthāya dhammo desito, tathābhāvāya, tenāha ‘‘dhammānudhammapaṭipattipūraṇatthāyā’’ti. Sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassetuṃ ‘‘keci saraṇesū’’tiādi vuttaṃ.

Imasmiṃpanokāse ṭhatvāti ‘‘paṭipannā ca ārādhentī’’ti etasmiṃ sīhanādakiccapāripūridīpane pāḷipadese ṭhatvā. Samodhānetabbāti saṅkalitabbā. Eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Purimānaṃ dasannantiādito paṭṭhāya yāva ‘‘vimuttiyā mayhaṃ sadiso natthī’’ti etesaṃ purimānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cettha sāmivacanaṃ, tenāha ‘‘ekekassā’’ti. ‘‘Parisāsu ca nadatī’’ti ādayo parivārā ‘‘ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti sīhanādaṃ nadanto bhagavā parisāyaṃ nadati visārado nadati yāva ‘‘paṭipannā ārādhentī’’ti atthayojanāya sambhavato . Tathā sesesupi navasu.

‘‘Eva’’ntiādi yathāvuttānaṃ tesaṃ saṅkaletvā dassanaṃ. Te dasāti te ‘‘parisāsu ca nadatī’’ti ādayo sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ purimānaṃ dasannaṃ. Parivāravasenāti paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti tathā ayojiyamānā purimā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Evaṃ vādīnaṃ vādanti evaṃ pavattavādānaṃ titthiyānaṃ vādaṃ. Paṭisedhetvāti tathābhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā udumbarikasutte ‘‘idha nigrodha tapassī’’tiādinā (dī. ni. 3.33) upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhassa paribbājakassa purato sīhanādaṃ nadi, taṃ dassetuṃ ‘‘idāni parisati naditapubbaṃ sīhanādaṃ dassento’’tiādi vuttaṃ.

Titthiyaparivāsakathāvaṇṇanā

404.Idanti ‘‘rājagahe gijjhakūṭe pabbate viharantaṃ maṃ…pe… pañhaṃ pucchī’’ti idaṃ vacanaṃ. Kāmaṃ yadā nigrodho pañhaṃ pucchi, bhagavā cassa vissajjesi, na tadā gijjhakūṭe pabbate viharati, rājagahasamīpe pana viharatīti katvā ‘‘rājagahe gijjhakūṭe pabbate viharantaṃ ma’’nti vuttaṃ, gijjhakūṭe viharaṇañcassa tadā avicchinnanti, tenāha ‘‘yaṃ taṃ bhagavā’’tiādi. Yogeti naye, dukkhanissaraṇūpāyeti attho.



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8.2. 方式以种种庄严具足吼师子吼。
整理问即欲知义随自智力构造即彼刹那即问刹那以处生辩才解答。令心满足因随意乐解答。彼应听即除八时以第九时得故。"我等师说,我等当听"因生敬重以大精进应听应受持认为。善净信因信增长无垢故善心柔心。净信作即净信应作供养,即法财供养义。此中显示财供养说"胜"等。法供养则以"如性"此显示。如性即如义为出离轮回苦故说法,如性,故说"为圆满法随法行故"。彼法随法行以何次第应行,行者具足内分时一向圆满彼故为显示彼次第说"有归依"等。
住此位置即"行者成就"此狮子吼作圆满显示经文位置住。应合即应集。一师子吼非共他不被反对胜吼无畏吼故。余亦此方式。前十即从始乃至"我解脱无等"此等前十师子吼,此中属格为分别,故说"各一"。 "于众吼"等眷属"见某苦行者生地狱"吼师子吼世尊于众吼无畏吼乃至"行者成就"义配合故。如是余九中。
"如是"等显示如所说彼等集合。彼十即彼"于众吼"等师子吼。前十即如所说前十。以眷属即各各以眷属配合百师子吼。前十即如是不配合前十如是十上百师子吼。如是说者说即如是转说外道说。遮即以显示非如性遮止。世尊优檀跋利经"此尼拘陀苦行者"等显示垢分清净分于外道尼拘陀眷属前吼师子吼,为显示彼说"今显示于众已吼师子吼"等。
外道别住论注
404. 此即"住王舍城鹫峰山我......问问"此语。虽然当尼拘陀问问,世尊解答彼,不住鹫峰山,因住王舍城近故说"住王舍城鹫峰山我",彼时住鹫峰未断故,故说"彼世尊"等。瑜伽即方式,即出苦方便义。

405. Yaṃ parivāsaṃ sāmaṇerabhūmiyaṃ ṭhito parivasatīti yojanā. Yasmā sāmaṇerabhūmiyaṃ ṭhitena parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadanti ettha pana pabbajjā-ggahaṇaṃ vacanasiliṭṭhatāvaseneva ‘‘dirattatirattaṃ sahaseyya’’nti (pāci. 50) ettha dirattaggahaṇaṃ viya. Gāmappavesanādīnīti ādi-saddena vesiyāvidhavāthullakumāripaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ uccāvacesu kiṃkaraṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbachandatā, yassa titthāyatanato idhāgato, tassa avaṇṇe, ratanattayassa ca vaṇṇe anattamanatā, tadubhayaṃ yathākkamaṃ vaṇṇe ca avaṇṇe ca attamanatāti imesaṃ saṅgaho veditabbo, tenāha ‘‘aṭṭha vattāni pūrentenā’’ti. Ghaṃsitvā koṭṭetvāti ajjhāsayassa vīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā.

Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti āha ‘‘kammaṭṭhāne satiṃ avijahanto’’ti. Pesitacittoti nibbānaṃ pati pesitacitto taṃninno tappoṇo tappabbhāro. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi tehi ekasaṅgahe karonto āha ‘‘kulaputtāti ācārakulaputtā’’ti, tenāha ‘‘sammadevāti hetunāva kāraṇenevā’’ti. ‘‘Otiṇṇomhi jātiyā’’tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya idha ‘‘sammadevā’’ti vuttaṃ. Hetunāti ñāyena. Pāpuṇitvāti patvā adhigantvā. Sampādetvāti asekkhā sīlasamādhipaññā nipphādetvā, paripūretvā vāti attho.

Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. ‘‘Brahmacariyapariyosānaṃ…pe… vihāsī’’ti iminā eva hi arahattanikūṭena desanā pariyosāpitā. Taṃ pana nigamento ‘‘aññataro kho panā…pe… ahosī’’ti vuttaṃ dhammasaṅgāhakehi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Mahāsīhanādasuttavaṇṇanāya līnatthappakāsanā.

9. Poṭṭhapādasuttavaṇṇanā

Poṭṭhapādaparibbājakavatthuvaṇṇanā



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405. 住沙弥地位住别住配合。因住沙弥地位应别住,非在家者,故不别住即得出家。欲出家,欲具足戒此中取出家仅依语顺如"二三夜同宿"此中取二夜。入村等即等字摄取淫女寡妇大女童黄门比丘尼行处,于同梵行者种种应作事勤不懈等,于诵问等强欲,从彼外道来此,于彼不赞,于三宝赞不悦,彼二如次于赞及不赞悦应知摄取,故说"圆满八事"。磨打即以审察意乐如金磨打。
坐于众中即坐于具足戒羯磨众量比丘中如僧上座为摄受彼。远离即独住。如是者净戒不放逸成就未说故说"于业处不舍念"。遣心即向涅槃遣心趣向倾向趋向。生善子亦具足行为欲证阿罗汉求出家故彼等亦与彼等一摄说"善子即行为善子",故说"正即以因以理"。如"我沦生"等方式依策励前如教出家此中说"正"。因即道理。得即达证得。成就即作无学戒定慧,或圆满义。
结即以结论方式终结。以"梵行终......住"此即以阿罗汉结终教。结彼说"某......有"由结集者。此中义未分别者极易知。
大师子吼经注释显明隐义。
9. 布吒婆罗经注
布吒婆罗外道事注

406.Sāvatthiyanti samīpatthe bhummanti āha ‘‘sāvatthiṃ upanissāyā’’ti. Jetassa kumārassa vaneti jetena nāma rājakumārena ropite upavane. Nivāsaphāsutādinā pabbajitā āramanti etthāti ārāmo, vihāro. Phoṭo pādesu jātoti poṭṭhapādo. Vatthacchāyāchādanapabbajūpagatattā channaparibbājako. Brāhmaṇamahāsāloti mahāvibhavatāya mahāsāratāpatto brāhmaṇo. Samayanti sāmaññaniddeso, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. ‘‘Pabhutayo’’ti iminā todeyyajāṇusoṇīsoṇadaṇḍādike saṅgaṇhāti, paribbājakādayoti ādi-saddena channaparibbājakādike. Tindukācīramettha atthīti tindukācīro, ārāmo. Tathā ekā sālā etthāti ekasālako, tasmiṃ tindukācīre ekasālake.

Anekākārānavasesañeyyatthavibhāvanato, aparāparuppattito ca bhagavato ñāṇaṃ tattha patthaṭaṃ viya hotīti vuttaṃ ‘‘sabbaññutaññāṇaṃ pattharitvā’’ti, yato tassa ñāṇajālatā vuccati, veneyyānaṃ tadantogadhatā heṭṭhā vuttāyeva. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha ‘‘kiṃ nu kho bhavissatīti upaparikkhanto’’ti . Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Hatthisāriputtoti hatthisārino putto. ‘‘Yugandharapabbataṃ parikkhipitvā’’ti idaṃ parikappavacanaṃ ‘‘tādisaṃ atthi ce, taṃ viyā’’ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāppabhānurañjitameghasaṅkāsanti attho. Paccagghanti abhinavaṃ ādito tathāladdhavohārena , anaññaparibhogatāya , tathā vā satthu adhiṭṭhānena so patto sabbakālaṃ ‘‘paccagghaṃ’’ tveva vuccati, silādivuttaratanalakkhaṇūpapattiyā vā so patto ‘‘paccaggha’’nti vuccati.

407.Attano rucivasena saddhammaṭṭhitijjhāsayavasena, na parena ussāhitoti adhippāyo. ‘‘Atippagabhāvameva disvā’’ti idaṃ bhūtakathanaṃ na tāva bhikkhācāravelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto ‘‘vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī’’ti. Yannūnāhanti aññattha saṃsayaparidīpano, idha pana saṃsayaparidīpano viya. Kasmāti āha ‘‘buddhāna’’ntiādi. Saṃsayo nāma natthi bodhimūle eva samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāgaparivitakko eva. Buddhānaṃ labbhatīti ‘‘karissāma, na karissāmā’’tiādiko esa cittacāro buddhānaṃ labbhati sambhavati vicāraṇavasena pavattanato, na pana saṃsayavasena. Tenāhāti yena buddhānampi labbhati, tenevāha bhagavā ‘‘yannūnāha’’nti. Parikappane vāyaṃ nipāto. ‘‘Upasaṅkameyya’’nti kiriyāpadena vuccamāno eva hi attho ‘‘yannūnā’’ti nipātapadena jotīyati. Ahaṃ yannūna upasaṅkameyyanti yojanā. Yadi panāti idampi tena samānatthanti āha ‘‘yadi panāhanti attho’’ti.



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406. 舍卫城即处格近义故说"依舍卫城"。祇陀王子林即名祇陀王子所植园林。出家者以住处安适等乐此故园,即精舍。足生疮故布吒婆罗。因得衣影覆出家故有衣外道。婆罗门大富即因大财富得大富婆罗门。众说即普通指示,即彼彼众说义。说即种种说,以自自所得方式如何如是说众说义。"等"此摄取都提耶生闻梭那檀等,外道等即等字摄取有衣外道等。此有庭罗树故庭罗树园。如是此一堂故一堂,彼庭罗树园一堂。
显示种种行相余所知义,及种种生起故世尊智于彼如展开说"展开一切知智",由此说彼智网,所化有情在彼内已如前说。为摄所化有情作意时先以所化性现起,然后观察皈依等事成就故说"思择将如何"。灭即想灭。灭起即从彼灭起想生。与一切佛智合即如彼等说灭及从灭起,及将说以说方式合。象医子即象医之子。"围游乾陀罗山"此假设语"如是有彼如"。云色即赤云色,即如染暮光云义。新即新以最初如是名称,以无他用,或以如是师胜解彼钵一切时即说"新",或以具足宝玉等相故彼钵说"新"。
407. 依自乐依正法住意乐,非他劝义。"见太早"此实说未至乞食时为显示。世尊彼时早从精舍出"以习近分说法摄受布吒婆罗"。我何不即他处显示疑,此中如显示疑。何故说"佛"等。无疑因菩提树下已断。思维前分即所欲事前分思维。佛得即"我将作不作"等此心行佛得可能因转以观察方式,非以疑方式。故说即因佛亦得,故世尊说"我何不"。或此语助词。以"应往诣"动词说义以"何不"助词显。我何不应往诣配合。若我即此亦与彼同义故说"若我即义"。

408. Yathā unnatappāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoti tadubhayaṃ ekajjhaṃ katvā pāḷiyaṃ ‘‘unnādiniyā’’ti vatvā puna vibhāgena dassetuṃ ‘‘uccāsaddamahāsaddāyā’’ti vuttanti tamatthaṃ vivaranto ‘‘uccaṃ nadamānāyā’’tiādimāha. Assāti parisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Idāni paribbājakaparisāya uccāsaddamahāsaddatāya kāraṇaṃ, tassa ca pavattiākāraṃ dassento ‘‘tesañhī’’tiādimāha. Kāmassādo nāma kāmaguṇassādo. Kāmabhavādigato assādo bhavassādo.

409.Saṇṭhapesīti saṃyamanavasena sammadeva ṭhapesi, saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa jahāpanavasena ācārassa sikkhāpanaṃ, yathāvuttadosassa nigūhanañca hotīti āha ‘‘sikkhāpesī’’tiādi. Appasaddanti nissaddaṃ, uccāsaddamahāsaddābhāvanti adhippāyo. Nappamajjantīti na agāravaṃ karonti.

410.Noāgate ānandoti bhagavati āgate no amhākaṃ ānando pīti hoti. Piyasamudācārāti piyālāpā. ‘‘Paccuggamanaṃ akāsī’’ti vatvā na kevalamayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti dassetuṃ ‘‘bhagavantañhī’’tiādiṃ vatvā, tattha kāraṇamāha ‘‘uccākulīnatāyā’’ti, tena sāsane appasannāpi kulagāravena bhagavati apacitiṃ karonte vāti dasseti. Etasmiṃantare kā nāma kathāti etasmiṃ yathāvuttaparicchedabbhantare kathā kā nāma. Vippakatā āraddhā hutvā apariyositā. ‘‘Kā kathā vippakatā’’ti vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. ‘‘Kā kathā’’ti ca avisesacodanāti yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātañca hoti, tañca paresaṃ asabbaññūnaṃ avisayanti āha ‘‘pariyantaṃ netvā demīti sabbaññupavāraṇaṃ pavāresī’’ti.

Abhisaññānirodhakathāvaṇṇanā



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408. 如高声音即高声,如是以广大上上转亦高声故彼二合一经中说"高声"后以分别显示说"高声大声"故开显彼义说"高响"等。彼即众。以上升方式即以多高升升转方式。以遍方式即以广大众相续于一切方遍满方式。今显示外道众高声大声因,及彼转起相说"彼等"等。欲乐即欲乐味。欲有等乐即有乐。
409. 安立即以制止方式善立,此中安立乃以止息杂秽语于互相不敬方式教授行仪,及隐藏如所说过失故说"教授"等。寂静即无声,即无高声大声义。不放逸即不作不敬。
410. 我等见即世尊来我等欢喜。亲近语即亲爱语。说"作迎接"后非仅此,而且其他出家者多分亦作世尊恭敬故说"世尊"等,彼中说因"高种姓"故显示于教未信者亦以种敬于世尊作恭敬。此间何名语即此如所说限度内语何名。未竟即已开始未终。说"何语未竟"名许彼终竟。"何语"即无别问故以问一切语许终竟,彼非他非一切知境界故说"导至边际我给即一切知允许允许"。
增上想灭论注

411.Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Nānātitthesu nānāladdhīsu niyuttāti nānātitthikā, te eva nānātitthiyā ka-kārassa ya-kāraṃ katvā. Kutūhalamettha atthīti kotūhalā, sā eva sālāti kotūhalasālā, tenāha ‘‘kotūhaluppattiṭṭhānato’’ti. Saññānirodheti saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā saṅgayhanti, tattha pana cittaṃ padhānanti āha ‘‘cittanirodhe’’ti. Accantanirodhassa pana tehi anadhippetattā, avisayattā ca ‘‘khaṇikanirodhe’’ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhatīti tathā vuttaṃ. Kittighosoti ‘‘aho buddhānubhāvo bhavantarapaṭicchannaṃ kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī’’ti thutighoso yāva bhavaggā pattharati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ karonto. Bhavantarasamayanti tatra tatra vuṭṭhanasamayaṃ abhūtaparikappitaṃ kiñci uppādiyaṃ vatthuṃ attano samayaṃ katvā. Kiñcideva sikkhāpadanti ‘‘elamūgena bhavitabbaṃ , ettakaṃ, velaṃ ekasmiṃyeva ṭhāne nisīditabba’’nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

Tesūti kotūhalasālāyaṃ sannipatitesu titthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti ‘‘ahetū appaccayā’’ti evaṃvādī. Yvāyaṃ idha uppajjatīti yojanā. Samāpattinti asaññabhāvāvahaṃ samāpattiṃ. Nirodheti saññānirodhe. Hetuṃ apassantoti yena hetunā asaññabhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave tassā uppādo, taṃ avisayatāya apassanto.

Nanti paṭhamavādiṃ. Nisedhetvāti ‘‘na kho nāmetaṃ bho evaṃ bhavissatī’’ti evaṃ paṭikkhipitvā. Asaññikabhāvanti muñchāpattiyā kiriyamayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi ‘‘visaññī hutvā’’ti. Vikkhambhanavasena kilesānaṃ santāpanena attantapo. Ghoratapoti dukkaratāya bhīmatapo. Parimāritindriyoti nibbisevanabhāvāpādanena sabbaso milāpitacakkhādindriyo. Bhaggoti bhañjitakusalajjhāsayo. Evamāhāti ‘‘evaṃ saññā hi bho purisassa attā’’tiādiākārena saññānirodhamāha. Iminā nayena ito paresu dvīsu ṭhānesu yathārahaṃ yojanā veditabbā.

Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanapayogaṃ. Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataaggijuhanapubbakaṃ mantajappanaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

Yakkhadāsīnanti devadāsīnaṃ, yā ‘‘devatābhatiyotipi’’ vuccanti. Madaniddanti surāmadanimittakaṃ supanaṃ devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā ussūre.


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411. 善因即善美有义有益因。从事种种道种种见即种种外道,彼即种种外道以ka音作ya音。此有喧闹故喧闹,彼即堂故喧闹堂,故说"从喧闹生处"。想灭即以想为首此说,故摄取想俱一切法,此中心为主故说"心灭"。因彼等不欲究竟灭,非境界故说"刹那灭"。虽彼亦非彼等境界,实说灭语住彼故如是说。名声即"啊佛威力显示如隐蔽他生因如手掌中现前,令声闻住如是防护受持"赞叹声遍至有顶。对向作即以敌对作对向作用。他生众即彼彼起众作虚构某生事为自众。某学处即制定"应作哑智,某时应坐一处"等某因为学分。灭语即灭定语。
彼等即集于喧闹堂外道沙门婆罗门。一些即一。前即说"无因无缘"者。此生此即配合。定即无想果定。灭即想灭。不见因即不见以何因于无想有想灭一切不生,及以何因彼死已此五蕴有彼生,不见彼非境界。
彼即第一说者。遮止即如是遮止"诸友此不如是"。无想性即以昏迷所作想方式离有想性。将说"成无想"。以镇伏方式烧恼烦恼故自苦。苦行即难行故可怖苦行。损根即令无受用故完全损坏眼等根。破即破善意乐。如是说即以"诸友如是想即人我"等相说想灭。以此方式于此后二处应知如理配合。
阿闼婆尼用即阿闼婆吠陀所制阿闼婆尼者令无想用。用阿闼婆尼即用阿闼婆吠陀所来先献火诵咒说以见断头等想灭。彼即示断头等者。
夜叉女即天女,说"天使"。醉眠即因饮醉缘眠天供养即以舞歌等供养天。酒杯即满杯酒。日即大日日中。


Elamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāro nirodhe ete paññapenti. Na ca aññamaññaviruddhanānāsabhāvena tena bhavitabbaṃ, atha kho ekasabhāvena, tenāha ‘‘iminā cā’’tiādi. Aññenevāti imehi vuttākārato aññākāreneva bhavitabbaṃ. ‘‘Ayaṃ nirodho, ayaṃ nirodho’’ti āmeḍitavacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ aho nūnāti ettha ahoti acchariye, nūnāti anussaraṇe nipāto. Tasmā aho nūna bhagavā anaññasādhāraṇadesanattā nirodhampi aho acchariyaṃ katvā katheyya maññeti adhippāyo. ‘‘Aho nūna sugato’’ti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ vacanaṃ, acchariyatthopi cettha aho-saddo. So yasmā anussaraṇamukheneva tena gahito, tasmā vuttaṃ ‘‘aho nūnāti anussaraṇatthe’’ti. Kālapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahuvacanaṃ, kusala-saddayogena sāmivacanaṃ bhummatthe daṭṭhabbaṃ. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ vasībhāvassa ciṇṇattā. Sabhāvaṃ jānātīti nirodhassa sabhāvaṃ yāthāvato jānāti.

Ahetukasaññuppādanirodhakathāvaṇṇanā

412.Gharamajjheyevapakkhalitāti gharato bahi gantukāmā purisā maggaṃ anotaritvā gharājirena samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃ sampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādi vibhāgena idha payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepattā codanāyāti vuttaṃ ‘‘kāraṇasseva nāma’’nti.

Pāḷiyaṃ ‘‘uppajjantipi nirujjhantipī’’ti vuttaṃ, tattha ‘‘sahetū sappaccayā saññā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantī’’ti dassanatthaṃ ‘‘nirujjhantī’’ti vacanaṃ, na nirodhassa sahetusappaccayabhāvadassanatthaṃ. Uppādo hi sahetuko , na nirodho. Yadi hi nirodhopi sahetuko siyā, tassa nirodhenāpi bhavitabbaṃ aṅkurādīnaṃ viya, na ca tassa nirodho atthi. Tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbasova anuppādanirodho, so ‘‘sahetuko’’ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā ‘‘sikkhā ekā saññā nirujjhatī’’ti. (Dī. ni. 1.412) tato eva ca idhāpi vuttaṃ ‘‘saññāya sahetukaṃ uppādanirodhaṃ dīpetu’’nti.

Sikkhā ekāti ettha sikkhāti karaṇe paccattavacanaṃ, eka-saddo aññapariyāyo ‘‘ittheke abhivadanti sato vā pana sattassā’’tiādīsu (dī. ni. 1.85 ādayo; ma. ni. 3.21) viya, na saṅkhyāvācīti āha ‘‘sikkhā ekā saññā uppajjantīti sikkhāya ekaccā saññā jāyantī’’ti. Sesapadesupi eseva nayo.

413.Tatthāti tassaṃ uparidesanāyaṃ. Sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti sabhāvato upakārato ca paññākkhandhe pariyāpannattā saṅgahitattā tatiyā adhipaññāsikkhā sammādiṭṭhisammāsaṅkappavasena āgatā. Tathā hi vuttaṃ ‘‘yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 

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如哑语即此等自以为智者语如盲愚语。四灭即互异四灭彼等施设。不应以互违异性彼,而应一性,故说"以此"等。定异即应以此等所说相异相。"此灭,此灭"重复语为显示师以自说美将显多相门灭故作。啊实即此中啊为希有,实为忆念不变词。故啊实世尊因无他共说故灭亦作啊希有而说想义。"啊实善逝"此中亦此理。因显希有故此中二次说,此中啊字亦为希有义。彼因以忆念门彼取故说"啊实为忆念义"。时人等分别多差别故此等灭法复数,善字结合所有格应见处格义。修习自在即于灭定自在修习故。知自性即如实知灭自性。
无因想生灭论注
412. 于家中即跌倒即欲从家出外人不入路于家路平地空地即得跌倒,如是此理义。不共因,共缘如是等分别此中无用因遮止想无因故说"仅因名"。
经中说"生灭",此中"有因有缘想生,已生即灭,不住"为显示故说"灭",非为显示灭有因有缘。生实有因,非灭。若灭亦有因,应有彼灭如芽等,无彼灭。故应知如说方式经义。此理说以刹那灭方式。若以如限定时一切不生灭,彼应知"有因"无如是行故。故世尊说"一学想灭"。即此故此中亦说"显示想有因生灭"。
一学即此中学为作用主格,一字为他义如"一些说有情"等,非数词故说"一学想生即以学某想生"。余句亦此理。
413. 此中即彼上说。摄入正见正思惟方式故来即自性及利益摄入慧蕴故摄第三增上慧学以正见正思惟方式来。如是说"毗舍佉友正见及正思惟,此法摄入慧蕴"。<.Assistant>

1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā eva, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito, itarā tassa sambhārabhāvena ānītā.

Pañcakāmaguṇikarāgoti pañcakāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena asamuppanno yo koci kāmacāro yā kāci lobhuppatti. Purimo visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, itaro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro kāmanaṭṭhena kāmesu pavattanato. Sabbepi hi tebhūmakā dhammā kāmanīyaṭṭhena kāmāti. Ubhayesampi kāmasaññātināmatā sahacaraṇañāyenāti ‘‘kāmasaññā’’ti paduddhāraṃ katvā tadubhayaṃ niddiṭṭhaṃ.

‘‘Tatthā’’tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva maggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati, tasmā pañcakāmaguṇikarāgaggahaṇena na itarassa sabbassa rāgassa gahaṇaṃ hotīti ubhayasādhāraṇena pariyāyena ubhayaṃ saṅgahetvā dassetuṃ pāḷiyaṃ kāmasaññāggahaṇaṃ katanti tadubhayaṃ sarūpato visesato ca dassetvā sabbasaṅgāhikabhāvato ‘‘asamuppannakāmacāropana imasmiṃ ṭhāne vaṭṭatī’’ti vuttaṃ.

Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ ‘‘purimā’’ti sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha ‘‘nirujjhatī’’ti vuttā anuppādassa adhippetattā, tenāha ‘‘anuppannāva nuppajjatī’’ti.

Nīvaraṇavivekato jātattā vivekajehi paṭhamajjhānapītisukhehi saha akkhātabbā, taṃkoṭṭhāsikā vāti vivekajaṃ pītisukhasaṅkhātā. Nānattasaññāpaṭighasaññāhi nipuṇatāya sukhumabhūtatāya sukhumasaññā bhūtā sukhumabhāvena, paramatthabhāvena aviparītasabhāvā. Jhānaṃ taṃsampayuttadhammānaṃ bhāvanāsiddhā saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti āha ‘‘kāmacchandādioḷārikaṅgappahānavasena sukhumā’’ti. Bhūtatāyāti vijjamānatāya. Sabbatthāti sabbavāresu.

Samāpajjanādhiṭṭhānāni viya vuṭṭhānaṃ jhāne pariyāpannampi hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, na āvajjanapaccavekkhaṇānīti ‘‘paṭhamajjhānaṃ samāpajjanto adhiṭṭhahanto vuṭṭhahanto ca sikkhatī’’ti vuttaṃ, na ‘‘āvajjanto paccavekkhanto’’ti. Tanti paṭhamajjhānaṃ. Tenāti hetumhi karaṇavacanaṃ, tasmā paṭhamajjhānena hetubhūtenāti attho. Hetubhāvo cettha jhānassa yathāvuttasaññāya uppattiyā sahajātādipaccayabhāvo kāmasaññāya nirodhassa upanissayatāva, tañca kho suttantapariyāyena. Tathā ceva saṃvaṇṇitaṃ ‘‘tathārūpāya paṭipattiyā vinā abhāvato’’ti. Etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti ettha attho vutto, etena nayena. Sabbatthāti sabbavāresu.



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1.462. 虽此中如说方式三学即来,然显示增上心学灭增上想,余为彼资粮带来。
五欲贪即缘五欲分生贪。未生欲行即以现生方式未生任何欲行任何贪生。前以境界限定故应见仅欲境贪,后则禅爱有贪等分一切贪行因欲义于欲转。实一切三界法以可欲义故欲。二者皆欲想名以俱起理故作"欲想"语解析显示二者。
"此中"等显示五欲贪异于未生欲行。虽五欲贪亦未生即道断,但断彼非一切贪断去,故取五欲贪非摄余一切贪,故经中取欲想以二共通方式摄二显示,显示二者自性差别从一切摄故说"未生欲行此处适合"。
相似即欲想等相同,以此显示经中"前"以相似假设说。未来此中说"灭"意为不生故说"未生即不生"。
因离障生故以离生应说俱初禅喜乐,或彼分故离生喜乐名。异想嗔想微细故成微细想微细,究竟无倒自性。禅彼相应法修习成细微以镇伏障知故说"以舍离欲等粗分细微"。状态即存在。一切即一切品。
如入定胜解出定摄入禅如诸法坏剎那于法,非转向观察故说"入初禅胜解出定学",非"转向观察"。彼即初禅。彼即具格因义,故以初禅为因义。因性此中禅如所说想生俱生等缘性欲想灭仅增上,彼依经方式。如是注释"无如是行故"。此方式即此初禅彼对治想方式"一学想生,一学想灭"此中义说,此方式。一切即一切品。

414. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vuttoti āha ‘‘yasmā panā’’tiādi. ‘‘Aṅgato sammasana’’nti anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgato sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Vuttañca ‘‘idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa’’nti. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Tadevāti ākiñcaññāyatanameva.

Yato khoti paccatte nissakkavacananti āha ‘‘yo nāmā’’ti yathā ‘‘ādimhī’’ti etasmiṃ atthe ‘‘ādito’’ti vuccati itaravibhattitopi to-saddassa labbhanato. Sakasmiṃ attanā adhigate saññā sakasaññā, sā etassa atthīti sakasaññī, tenāha ‘‘attano paṭhamajjhānasaññāya saññavā’’ti. Sakasaññīti cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako ī-kāro daṭṭhabbo, tenevāha ‘‘anupubbena saññaggaṃ phusatī’’tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. ‘‘Lokiyāna’’nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato. ‘‘Kiccakārakasamāpattīna’’nti visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvato. Akiccakārakatā cassā paṭusaññākiccābhāvavacanato viññāyati. Yatheva hi tattha saññā, evaṃ phassādayo pīti. Yadaggena hi tattha saṅkhārāvasesasukhumabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontīti. Svāyamattho paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ āruppakathāyaṃ (visuddhi. ṭī. 

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414. 因此中说以定方式彼彼想生灭以分说故说"因"等。"从分观"即逐法观相说。作逐法观者得定从分作观,而想非定任何分。说"此想想如是从分观举出"。从分或支分义,即说逐法。彼即无所有处。
从即主格离格故说"名"如"始"此义说"从始"因得他格亦to音。自所证想自想,彼有此故有自想,故说"以自初禅想有想"。有自想此中应见上说灭基殊胜禅想有性表示ī音,故说"次第触想顶"等。故应知彼彼处取有自想以显示彼彼禅一切善修自在。
世间即分别所有格,或仅所有义。因彼最胜彼等亦最胜。"世间"限定因出世间定非最胜故。"作用作定"限定因无作用定非最胜故。无作用性彼从无粗想作用说知。如彼处想如是触等。因彼处行余微细性至普通观者不能观状态,故如下定法不能有力作用。

1.286) savisesaṃ vutto, tasmā tattha vuttanayena veditabbo. Keci pana ‘‘yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānakiccaṃ sādheti, tasmā sā akiccakārikā, itarā kiccakārikā vuttā’’ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato. Tasmā purimoyeva attho yutto.

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati, sampiṇḍetīti attho. Sampiṇḍanattho hi samudayaṭṭho. Yasmā nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento ‘‘nikantiṃ kurumāno abhisaṅkharoti nāmā’’ti vuttaṃ. Imā idāni me labbhamānā ākiñcaññāyatanasaññā nirujjheyyuṃ taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato. Aññāti ākiñcaññāyatanasaññāhi aññā. Tato thūlatarabhāvato oḷārikā. Kā pana tāti āha ‘‘bhavaṅgasaññā’’ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti. Yāva ca upari jhānasamāpajjanaṃ, tāva antarantarā bhavaṅgappavattīti āha ‘‘bhavaṅgasaññā uppajjeyyu’’nti.

Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavāre samāpajjanto eva. Na ceteti tathā heṭṭhimajjhānesu viya vā pubbābhogābhāvato pubbābhogavasena hi jhānaṃ pakappento idha ‘‘cetetī’’ti vutto. Yasmā ‘‘ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī’’ti evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekaṃ cittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya abhisaṅkharonto evāti attho. Yasmā panassa tathā heṭṭhimajjhānesu viya vā tattha pubbābhogo natthi, tasmā ‘‘na abhisaṅkharotī’’ti vuttaṃ. ‘‘Imassa bhikkhuno’’tiādi vuttassevatthassa vivaraṇaṃ. ‘‘Svāyamattho’’tiādinā tamevatthaṃ upamāya paṭipādeti.

Pacchābhāgeti pitugharassa pacchābhāge. Tato puttagharato. Laddhagharamevāti yato anena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ na manasi katvā. Puttagharasseva ācikkhanaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ na manasi katvā parato nirodhasamāpattiatthāya eva manasikāro. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamupameyyatā veditabbā ācikkhanenapi manasikārasseva jotitattā. Na hi manasikārena vinā ācikkhanaṃ sambhavati.


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1.286. 特别说,故应知如彼说方式。有说"如下下定为上上作胜解用,非如是非想非非想处定不为任何作胜解用,故彼无用作,余有用作说",彼不当因彼亦成就观心调伏等胜解用故。故前义适当。
规划即安排。入禅者于自安排禅乐名。造作即努力,即积集义。积集义即集义。因爱力思用达顶,故以果邻近显因说"作爱名造作"。此今得无所有处想灭超彼为上禅思造作可能。余即异无所有处想。从粗重故粗。何等彼说"有分想"。从无所有处出即为上禅思造作,出以有分方式。乃至入上禅,中间中间有分转故说"有分想生"。
思或即入非想非非想处禅一二心只。不思如是如下禅或因无前加行,以前加行方式规划禅此说"思"。因"我生此禅证得入"如是造作彼有着者有,非无着者,故转一心刹那禅彼未断爱故造作义。因彼如是如下禅或彼无前加行,故说"不造作"。"此比丘"等即显说义。"此义"等以譬喻成就彼义。
后分即父家后分。从彼子家。得家即从此得施,彼家即子家。如坐堂无所有处定从父家子家处非想非非想处灭定当至故。不作意父家即入已超越父家不作意。如说子家即入一二心当入非想非非想处不作意为后灭定只作意。如是应知以不作意同,作意同譬喻所喻以说亦显作意故。实无作意不生说。


Tā jhānasaññāti tā ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanasaññā. Nirujjhantīti padeseneva nirujjhanti, pubbābhisaṅkhāravasena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānaṃ pīti āha ‘‘aññā ca oḷārikā bhavaṅgasaññā nuppajjantī’’ti, yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti so evaṃ yathāvutte saññāgge ṭhito arahatte, anāgāmiphale vā patiṭṭhito bhikkhu dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipanno. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti āha ‘‘vindati paṭilabhatī’’ti. Atthato pana yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavatti eva.

Abhīti upasaggamattaṃ niratthakaṃ, tasmā ‘‘saññā’’ icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnaṃ antare sampajānapadaṃ ṭhapitanti āha ‘‘nirodhapadena anantarikaṃ katvā vutta’’nti, tenāha ‘‘anupaṭi…pe… attho’’ti. Tatrāpīti tasmimpi tathā padānupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa. Anteti yathāvuttāya nirodhapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārinoti attho, tena nirodhasamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti, tenāha ‘‘paṇḍitassa bhikkhuno’’ti.

Sabbākārenāti ‘‘samāpattiyā sarūpaviseso, samāpajjanako, samāpajjanassa ṭhānaṃ, kāraṇaṃ, samāpajjanākāro’’ti evamādi sabbappakārena. Tatthāti visuddhimagge. (Visuddhī. 2.867) kathitatovāti kathitaṭṭhānato eva gahetabbā, na idha taṃ vadāma punaruttibhāvatoti adhippāyo.

Evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho, tenāha ‘‘suuggahitaṃ tayāti anujānanto’’ti.



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彼禅想即彼转一二心非想非非想处想。灭即部分灭,以前造作方式上不生。如禅想,如是余想亦故说"余粗有分想不生",如限定时义。彼如是行比丘即彼如是如说住想顶阿罗汉,或不还果住比丘以二果具足,三行寂止,十六种智行,九种定行此等方式行灭成就行。触即此中触名得证得故说"得证得"。实义如限定时心心所一切不转只。
增即前缀无义,故"想"如是义。以灭字无间作应说定字,彼二间置正知字故说"以灭字无间说",故说"逆次等义"。彼中即彼如是字次第置亦此殊胜义配合。正知即入彼彼定出已彼彼观行知。终即如说灭行终。第二选择正知即正知作义,以此显示入灭比丘始一切神变慧俱义成慧作用,故说"智比丘"。
一切相即"定自性差别,能入,入处,因,入相"如是一切种。彼即清净道。从说即从说处只应取,非此说彼重复义。
如是我即此中方式义如是字显示所取相作。如是晡咤婆陀即此中许可义,故说"善取汝许可"。

415. Saññā aggā etthāti saññāggaṃ, ākiñcaññāyatanaṃ. Aṭṭhasu samāpattīsupi saññāggaṃ atthi upalabbhatīti cintetvā. ‘‘Puthū’’ti pāḷiyaṃ liṅgavipallāsaṃ dassento āha ‘‘bahūnipī’’ti. ‘‘Yathā’’ti iminā pakāraviseso karaṇappakāro gahito, na pakārasāmaññanti āha ‘‘yena yena kasiṇenā’’ti, pathavīkasiṇena karaṇabhūtenā’’ti ca. Jhānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kathaṃ kasiṇānanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakataṃ abhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi kiriyā hotiyeva yathā ‘‘assena yānena dīpikāya gacchatī’’ti.

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññādipurimasaññāya nirodhaṃ, na nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññāgganti ekaṃ saññābhūtaṃ aggaṃ seṭṭhanti attho heṭṭhimasaññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti saññāggaṃ, na saññāsu agganti. Dve vāreti dvikkhattuṃ. Sesakasiṇesūti kasiṇānaṃyeva gahaṇaṃ nirodhakathāya adhikatattā. Tato eva cettha jhānaggahaṇena kasiṇajjhānāni eva gahitānīti veditabbaṃ. ‘‘Paṭhamajjhānena karaṇabhūtenā’’ti ārammaṇaṃ anāmasitvā vadati yathā ‘‘yena yena kasiṇenā’’ti ettha jhānaṃ anāmasitvā vuttaṃ. ‘‘Itī’’tiādinā vuttamevatthaṃ saṅgahetvā nigamanavasena vadati. Sabbampīti sabbaṃ ekavāraṃ samāpannajhānaṃ. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvāvisesato ekajjhaṃ saṅgahetvā. Aparāparanti punappunaṃ.

416. Jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni paṭhamanaye . Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Yasmā pana paṭhamanayo lokiyattā oḷāriko, dutiyanayo missako tasmā tadubhayaṃ asambhāvetvā accantasukhumaṃ subhaṃ thiraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni tatiyanaye. Tayopete nayā maggasodhanavasena dassitā.

‘‘Ayaṃ panettha sāro’’ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhato vuṭṭhānaṃ pucchati nāma, nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero ‘‘kiṃ ime bhikkhū bhaṇantī’’tiādimāha . Tattha ‘‘kiṃ ime bhikkhū bhaṇantī’’ti tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttena paṭipāṭiyā tayo naye kathente bhikkhū sandhāya vadati.

Yassa yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattiyaṃ phalapaccavekkhaṇañāṇanti āha ‘‘pacchā paccavekkhaṇañāṇa’’nti. ‘‘Idaṃ arahattaphala’’nti idaṃ paccavekkhaṇañāṇassa pavattiākāradassanaṃ. Phalasamādhisaññāpaccayāti phalasamādhisahagatasaññāpaccayā. Kira-saddo anussaraṇattho. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavo evāti āha ‘‘idappaccayā’’ti.

Saññāattakathāvaṇṇanā



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415. 想顶此处故想顶,无所有处。思八定亦有得想顶。"多"经中显示性变说"多"。"如"此取作相差别作方式,非相通故说"以何何遍",及"以地遍作"。禅实适当作性因最胜成就触想灭,如何遍等?彼等亦适当。因禅成就不离触灭,故遍等亦不离。多作亦有作如"以马车灯行"。
一次即一。前想灭即欲想等前想灭,非灭定名想灭。一想顶即一为想顶胜义因殊胜下想。想彼顶故想顶,非想中顶。二次即二回。余遍即仅取遍因胜说灭。故此中以禅取仅应知取遍禅。"以初禅作"不触所缘说如"以何何遍"此中不触禅说。"如是"等以摄说义结说。一切即一切一次入禅。摄即以知相同彼性无差别一处摄。次第即重复。
416. 增长禅基观人方式显示想智第一理。第二理因增上观合道生道智,故以观道方式显示想智。因第一理世间故粗,第二理杂故不合彼二显示极微妙善坚已生出世只以道果方式显示想智第三理。此三理以净道方式显示。
"此中此精要"显故引三藏大寺长老论。问灭彼说后即问想智生实名问出灭,从灭出以阿罗汉果生或以不还果生,此中想主,后即观智故决定彼二长老说"此诸比丘说何"等。此中"此诸比丘说何"即当转长部传至此处如说次第说三理诸比丘据说。
如是谁道路生道果智必有道果观智,如是果定果观智故说"后观智"。"此阿罗汉果"此显示观智转相。果定想缘即果定俱想缘。传言音忆念义。因如证法忆念分观。以定首此中摄一切阿罗汉果以俱起理,彼无观不生故说"此缘"。
想义注释;

417. Desanāya saṇhabhāvena sārambhamakkhissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena tanulepanavilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādialaṅkāravibhūsitaṃ viya ca hoti, tadanupasevato ñāṇassa ca tathābhāvo taṃsamaṅgino puggalassa tathābhāvāpatti, nirodhakathāya nivesanañcassa sirisayanappavesanasadisanti āha ‘‘saṇhasukhuma…pe… āropitopī’’ti. Tatthāti tassaṃ nirodhakathāyaṃ. Sukhaṃ avindanto mandabuddhitāya alabhanto. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhiṃ attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā ‘‘ediso me attā’’ti anujānāpetvā, attano laddhiyaṃ patiṭṭhapetvāti attho. Kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu katamanti attho. Pariharantoti viddhaṃsanato pariharanto, nigūhantoti adhippāyo. Yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato ‘‘oḷāriko attā’’ti pacceti attavādī, annapānopadhānatañcassa parikappetvā ‘‘sassato’’ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino ‘‘annamayo, pānamayo’’ti ca dvidhā voharanti, tasmā paribbājako taṃ sandhāyā ‘‘oḷārikaṃ kho’’ti āha.

Tattha yadi attā rūpī, na saññī, saññāya arūpabhāvattā, rūpadhammānañca asañjānanasabhāvattā, rūpī ca samāno yadi tava matena nicco, saññā aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā, evampi ‘‘aññā saññā, añño attā’’ti saññāya abhāvato acetanoti na kammassa kārako, phalassa ca na upabhuñjakoti āpannameva, tenāha ‘‘oḷāriko ca hi te’’tiādi. Paccāgacchatoti paccāgacchantassa , jānatoti attho. ‘‘Aññā ca saññā uppajjanti, aññā ca saññā nirujjhantī’’ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhakaṃ nāma atthīti codanaṃ sandhāyāha ‘‘catunnañca khandhāna’’ntiādi.

418-

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417. 以说柔细性清净染污等垢故闻所成智如沐浴,以微细性如涂薄涂,以三相击如庄严耳环等饰,从随修彼智如是性,具彼人得如是性,入灭论如入吉祥床故说"柔细等引导"。此中即彼灭论。不乐不得因钝慧。因垢染如粪处。自见即自见。取许即取许可"如是我我"许可,住自见义。何即粗,意生,无色三我说方式三种何义。护即护坏,隐义。因取四相续色相续一性故色性"粗我"遍入我说者,计彼食饮基础"常"想,因色性想异理来,彼婆罗门说"食作,饮作"二方式称,故游行者据彼说"粗"。
此中若我色非想,因想无色性,色法无知性,色若汝意常,想次第转此此坏故有坏无常,如是"余想,余我"因无想故无心故非作业,果亦非受者即得,故说"粗实汝"等。返即返,知义。"余想生,余想灭"何说,岂非有生前灭,无生不灭名有故诘问据说"四蕴"等。
418-

420.Manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati, yaṃ vedavādino ānandamayo, viññāṇamayoti ca dvidhā voharanti. Tatrāpīti ‘‘manomayo attā’’ti imasmimpi pakkhe. Dose dinneti ‘‘aññāva saññā bhavissatī’’tiādinā dose dinne. Idhāpi purimavāde vuttanayeneva dosadassanaṃ veditabbaṃ. Ayaṃ pana viseso – yadi attā manomayo, sabbaṅgapaccaṅgī, ahīnindriyo ca bhaveyya, evaṃ sati ‘‘rūpaṃ attā siyā, na ca saññī’’ti pubbe viya vattabbaṃ. Tenāha – ‘‘manomayo ca hi te’’tiādi. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti, tañca vissajjetvā arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti dassetuṃ ‘‘yathā nāma ummattako’’tiādi vuttaṃ. Tattha saññāyāti pakatisaññāya. Uppādanirodhaṃ icchati aparāparaṃ pavattāya saññāya udayavayadassanato. Tathāpi ‘‘saññā saññā’’ti pavattasamaññaṃ ‘‘attā’’ti gahetvā tassa ca avicchedaṃ parikappento sassataṃ maññati, tenāha ‘‘attānaṃ pana sassataṃ maññatī’’ti.

Tathevāti yathā ‘‘rūpī attā’’ti, ‘‘manomayo attā’’ti ca vādadvaye saññāya attato aññatā, tathā cassa acetanatādidosappasaṅgo dunnivāro , tatheva imasmiṃ vāde doso. Tenāha ‘‘tathevassa dosaṃ dassento’’ti. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā nivāritañāṇacārattā. Taṃ nānattaṃ ajānantoti yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena ‘‘attā’’ti, ‘‘nicco’’ti ca abhinivissa voharati, taṃ ekattasaññitaṃ ghanaggahaṇaṃ vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, sabbena sabbaṃ titthiyānaṃ so natthīti ayampi paribbājako tādisassa ñāṇassa paripākassa abhāvato vuccamānampi nāññāsi. Tena vuttaṃ ‘‘bhagavatā vuccamānampi taṃ nānattaṃ ajānanto’’ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti saññāyauppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā maññati diṭṭhimaññanāya. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti vuttaṃ ‘‘dujjānaṃ kho’’tiādi.


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420. 意生即以禅意方式意生。因离外缘,彼以意生故意生。据说色界生身,彼婆罗门说"乐作,识作"二方式称。此中即"意生我"此分。给过即"定有余想"等给过。此中亦应知如前说方式显示过。此差别 - 若我意生,应有一切支分,无缺根,如是应如前说"色我,非想"。故说"意生实汝"等。何故此外道先许粗我,舍彼见,复许意生我,舍彼许无色我?虽此中因下已说,然显示此诸外道名无住心如谷堆立杖动说"如狂者"等。此中以想即以通常想。欲生灭因见次第转想生灭。如是取"想想"转共称"我",计彼不断想常,故说"想我常"。
如是即如"色我","意生我"二说想异我,如是彼无心等过难避,如是此说过。故说"如是显示彼过"。邪见即以称我见邪执。胜即因无始修习胜阻碍智行。不知彼异即以何相续密,聚密欺愚者执续方式转法聚邪执"我","常"称,彼一性名密执分别如实知密分别,一切外道彼无故此外道亦因如是智未熟不知说。故说"世尊说亦不知彼异"。想名此异所缘异刹那生灭,虽见想生灭计想作想我因无如说密分别常想见想。如是性彼不知柔细极深法故说"难知"等。


Diṭṭhiādīsu ‘‘evameta’’nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ ‘‘evameta’’nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci. ‘‘Aññathā’’tiādi tesaṃ diṭṭhiādīnaṃ vibhajitvā dassanaṃ. Tattha aññathāti yathā ariyavinaye antadvayaṃ anupaggamma majjhimā paṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa ca aniccatādi, tato aññadeva paramatthato avijjamānaṃ attānaṃ sassatādi te khamati ceva ruccati ca. Āyuñjanaṃ anuyuñjanaṃ āyogo, tenāha ‘‘yuttapayuttatā’’ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā . Dujjānametaṃ dhammataṃ tvaṃ ‘‘ayaṃ paramattho, ayaṃ sammutī’’ti imassa vibhāgassa dubbibhāgattā. ‘‘Yadi etaṃ dujjānaṃ, taṃ tāva tiṭṭhatu, imaṃ panatthaṃ bhagavantaṃ pucchissāmī’’ti cintetvā yathā paṭipajji, taṃ dassetuṃ ‘‘atha paribbājako’’tiādi vuttaṃ. Añño vā saññatoti saññāsabhāvato añño sabhāvo vā attā hotūti attho. Assāti attano.

Lokīyati dissati ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti ‘‘sassato attā ca loko cā’’tiādi (dī. ni. 1.31; udā. 55) nayappavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi tadāvaho, so taṃnissitoti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva tassa na dhammanissitatāpi saṃvaṇṇitā daṭṭhabbā. Ādibrahmacariyassāti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā ‘‘vinayo eva venayiko’’ti, (pārā. aṭṭha. 21) tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ. Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyāti vadanti. Abhijānanāyāti abhiññāpaññāvasena jānanāya, taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha ‘‘paccakkhakiriyāyā’’ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhāya.

Kāmaṃ taṇhāpi dukkhasabhāvā, tassā pana samudayabhāvena visuṃ gahitattā ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Pabhāvanato uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha ‘‘sappaccayā’’ti. Ubhinnaṃ appavattīti ubhinnaṃ appavattinimittaṃ, nappavattanti ettha dukkhasamudayā etasmiṃ vā adhigateti appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ paṭipadā cāti dukkhanirodhagāminīpaṭipadā. Maggapātubhāvoti aggamaggasamuppādo. Phalasacchikiriyāti asekkhaphalādhigamo. Ākāranti taṃ gamanaliṅgaṃ.



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见等中"如是此"见执着见。彼前分作"如是此"忍受方式忍。如是喜喜。"异"等彼等见等分别显示。此中异即如圣律不近二边中道方式见,从彼异只。异实即彼究竟有蕴处等,彼无常等,从彼异实究竟无我常等彼忍及喜。修习随修习修,故说"应不应"。行即究竟思等外道行。难知此法性汝"此究竟,此世俗"此分难分故。"若此难知,彼且置,我将问世尊此义"思如行,显示彼说"然外道"等。余或想即从想性余性或我有义。彼即自。
见此善恶,彼果故世,我。彼因彼作者,受者故欲。见趣即"常我及世"等方式转见趣。此见执非住现法等义因不转彼故。因彼生,彼依应说如彼福智资粮。此应见说彼非法依。初梵行即初梵行,彼即初梵行如"律即律者",故说"称三学"等。见执不转厌离离贪灭寂因在轮回,彼结轮故。如是应见不转证知正觉涅槃。证知即为遍知方式证知。为正觉即说为度遍断遍知方式觉。证知即以胜知慧方式知,彼即轮回作证只故说"作证"。为正觉即以遍知现观方式通达。
虽爱亦苦性,彼以集性别取故说"除爱"。生即生。苦生亦爱有缘无明等余缘俱生,非独故说"有缘"。二不转即二不转因,不转此苦集或证此不转。苦灭涅槃去证得,为彼道故苦灭道。道生即胜道生。果证即无学果得。相即彼去相。

421. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ, vācāyāti ca paccatte karaṇavacananti āha ‘‘vacanapatodenā’’ti. Sajjhabbharitanti samantato bhusaṃ aritaṃ akaṃsūti satamattehi tuttakehi viya tiṃsasatamattā paribbājakā vācāpatodanehi tudiṃsu sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, napakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ lokuttaradhammesūti visaye bhummaṃ te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmatanti lokuttaradhammasampāpananiyāmena niyataṃ, tenāha ‘‘buddhānañhī’’tiādi. Edisāti ‘‘dhammaṭṭhitata’’ntiādinā vuttappakārā.

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā

422.Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Kusaloti pubbe buddhasāsane kataparicayatāya cheko ahosi. Gihibhāve ānisaṃsakathāyakathitattā sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre (dha. pa. aṭṭha. 37; jā. aṭṭha. 1.1.69) vibbhami. Kammasarikkhakena hi phalena bhavitabbaṃ. Mahāsāvakassa kathiteti mahāsāvakassa mahākoṭṭhikattherassa apasādanakathitanimittaṃ. Patiṭṭhātuṃ asakkontoti sāsane patiṭṭhaṃ laddhuṃ asakkonto.

423.Paññācakkhuno natthitāyāti suvuttaduruttasamavisamadassanasamatthapaññācakkhuno abhāvena . Cakkhumāti ettha yādisena cakkhunā puriso ‘‘cakkhumā’’ti vutto, taṃ dassetuṃ ‘‘subhāsitā’’tiādi vuttaṃ. Ekakoṭṭhāsāti ekantikā, nibbānāvahabhāvena nicchitāti adhippāyo. Ṭhapitāti vavatthāpitā. Na ekakoṭṭhāsā na ekantikā, na nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo.

Ekaṃsikadhammavaṇṇanā



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421. 周遍抑制方式刺穿刺击共刺,语即具格作格故说"语刺"。共充满即周遍极充满作如百许针三百许外道以语刺刺自性有故究竟性得,非主等如不得。真即实。如是即不颠倒。出世法中即境处格以彼法作境。住自性即住立自性,生彼义。出世法决定即以出世法令得决定决定,故说"诸佛"等。如是即"法住性"等说种。
质多象舍利弗晡咤婆陀事注释
422. 微细义中即蕴处等微细智境法中。善即因前佛教作习故巧。因说在家功德故劝持戒比丘如是说离戒故今自亦持戒六回离戒。因应有如业果。大声闻说即因大声闻摩诃拘絺罗长老折伏说。不能住即不能得住教。
423. 因无慧眼即因无能见善说恶说等不等慧眼。具眼即此中如何眼人说"具眼",显示彼说"善说"等。一分即一向,决定以趣涅槃义意。置即安立。非一分即非一向,非决定以趣涅槃义因在轮回义。
一向法注释

425. ‘‘Kasmā ārabhī’’ti kāraṇaṃ pucchitvā ‘‘aniyyānikabhāvadassanattha’’nti payojanaṃ vissajjitaṃ. Sati hi phalasiddhiyaṃ hetusiddhoyeva hotīti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa, vaṭṭadukkhapariyosānaṃ gacchati etāyāti ‘‘niṭṭhā’’ti vimutti vuttā. Niṭṭhāmaggo hi idha uttarapadalopena ‘‘niṭṭhā’’ti vutto. Tassa hi aniyyānikatā, niyyānikatā ca vuccati, na niṭṭhāya. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vupasamoti attho. Niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ. ‘‘Eva’’nti ‘‘nibbānaṃ nibbāna’’nti vacanamattasāmaññaṃ gahetvā vadati, na pana paramatthato tesaṃ samaye nibbānapaññāpanassa labbhanato, tena vuttaṃ ‘‘sā ca na niyyānikā’’tiādi. Lokathūpikādivasenāti ettha ādi-saddena ‘‘añño puriso, aññā pakatī’’ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano sakattani avaṭṭhānaṃ mokkho, kāyapavattigatijātibandhānaṃ appamajjanavasena appavatto mokkho, yaññehi jutena parena purisena salokatā mokkho, samīpatā mokkho, sahayogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Yathāpaññattāti paññattappakārā hutvā na niyyāti, yenākārena ‘‘niṭṭhā pāpuṇīyatī’’ti tehi paveditā, tenākārena tassā appattabbato na niyyāti. Paṇḍitehi paṭikkhittāti ‘‘nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato’’ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepassa kāraṇavacanaṃ, tasmā tehi paññattā niṭṭhā paṭipadā na niyyāti, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati.

Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa pamāṇajeṭṭhabhāvato, itarassa saṃsayānubaddhattāti vuttaṃ ‘‘jānaṃ passa’’nti. Tenettha dassanena jānanaṃ viseseti. Idaṃ vuttaṃ hoti – tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthīti. Jānanti vā tassa lokassa anumānavisayataṃ pucchati, passanti paccakkhato gocarataṃ. Ayañhettha attho – api tumhākaṃ loko paccakkhato ñāto, udāhu anumānatoti.

Yasmā loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā vuttaṃ ‘‘diṭṭhapubbānī’’tiādi. Diṭṭhapubbānīti diṭṭhavā, dassanabhūtena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā ‘‘sarīrasaṇṭhānādīnī’’ti vacanaṃ samatthitaṃ hoti. ‘‘Appāṭihīraka ta’’nti anunāsikalopaṃ katvā niddesoti āha ‘‘appāṭihīrakaṃ ta’’nti ‘‘appāṭihīraṃ kata’’nti evamettha vaṇṇenti. Paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ, uttaravirahitaṃ vacanaṃ. Pāṭihāriyamevettha ‘‘pāṭihīraka’’nti vā vuttaṃ. Na pāṭihīrakaṃ appāṭihīrakaṃ parehi vuccamānauttarehi sauttarattā, tenāha ‘‘paṭiharaṇavirahita’’nti. Sauttarañhi vacanaṃ tena uttarena paṭihārīyati ativiparivattīyati. Tato eva niyyānassa paṭiharaṇamaggassa abhāvato ‘‘aniyyānika’’nti vattabbataṃ labhati.

426.Vilāso līḷā. Ākappo kesabandhavatthaggahaṇaṃ ādiākāraviseso, vesasaṃvidhānaṃ vā. Ādi-saddena bhāvādīnaṃ saṅgaho daṭṭhabbo. ‘‘Bhāvo’’ti ca cāturiyaṃ veditabbaṃ.

Tayoattapaṭilābhavaṇṇanā



让我为您直译这段巴利文：
425. "何故起"问因说"为显非出离性"答用。因有果成即因成只故。所说究竟即说解脱道,轮回苦终去此故"究竟"说解脱。究竟道此中因略后分说"究竟"。彼因非出离性,出离性说,非究竟。出离即出离出离,轮回苦灭义。出离即出离,非出离非出离,彼即性非出离性,为显示彼应结。"如是"即取"涅槃涅槃"言只共说,非究竟彼等法得涅槃施设故,故说"彼非出离"等。世塔等方式即此等字摄"余人,余自性"自性人余明解脱,觉等德离我自性住解脱,身转趣生缚不放逸方式无转解脱,祭火余人同世解脱,近解脱,共结解脱如是等摄应见。如施设即成施设方式不出离,如何相"究竟到达"彼等说,如是相彼不可到故不出离。智者诃责即"此非究竟道因不度轮回"佛等智者诃责。退即诃责因说,故彼等施设究竟道不出离,定令具彼补特伽罗轮回中转退。
主知名现见知因量最上性,余有疑随故说"知见"。此中以见别知。此说义 - 汝一向乐世有现见智见耶。知即问彼世间比量境,见即现见境。此义 - 汝世间现见知,或比耶。
因世间现见义根境性明显,故说"曾见"等。曾见即见,以见,彼随智取前义。如是作"身相等"言成立。"无反驳性"即略鼻音说故说"无反驳"即"作无反驳"如是此中注释。除对治故反驳,彼即反驳,无上言。反驳此中即说"反驳"。非反驳无反驳因他说上有上故,故说"除反驳"。因上言彼上反驳极变故。从彼即因无除反驳道得说"非出离"。
426. 雅致即姿。态即发髻衣取等相别,或饰安排。等字摄状等应见。"状"即应知巧慧。
三得我注释

428. Āhito ahaṃ māno etthāti attā, attabhāvoti āha ‘‘attapaṭilābhoti attabhāvapaṭilābho’’ti. Kāmabhavaṃ dasseti tassa itaradvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassāpi asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.

429. Paṭipakkhadhammānaṃ asamucchede pana na kadācipi anavajjadhammānaṃ pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati eva sambhavatīti maggapaññāphalapaññā-ggahaṇaṃ. Tā hi sakiṃ paripuṇṇā paripuṇṇā eva aparihānadhammattā. Taruṇapītīti uppannamattā aladdhāsevanā dubbalā pīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. ‘‘Yaṃ avocumhā’’tiādīsu ayaṃ saṅkhepattho – yaṃ vohāraṃ ‘‘saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī’’ti kathayimha. Tattha tasmiṃ vihāre tassa mama ovādakarassa bhikkhuno evaṃ vuttappakārena viharaṇanimittaṃ pamodappabhāvitā pīti ca bhavissati, tassā ca paccayabhūtaṃ passaddhidvayaṃ sammadeva upaṭṭhitā sati ca ukkaṃsagataṃ ñāṇañca tathābhūto ca so vihāro. Santapaṇītatāya atappako anaññasādhāraṇo sukhavihāroti vattabbataṃ arahatīti.

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, suvibhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ ‘‘paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī’’ti. ‘‘Sukho vihāro’’ti iminā samādhi gahito. Sukhaṃ gahitanti apare, tesaṃ matena santasukhatāya upekkhā catutthajjhāne ‘‘sukha’’nti icchitā, tenāha ‘‘tathā catutthe’’tiādi. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahena dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalā. Suddhavipassanā pādakajjhānamevāti upari maggaṃ akathetvā kevalaṃ vipassanāpādakajjhānaṃ kathitaṃ. Catūhi maggehi saddhiṃ vipassanā kathitāti vipassanāya pādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitāti attho. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā. Pītisukhānaṃ apariccattattā, ‘‘sukho ca vihāro’’ti sātisayassa sukhavihārassa gahitattā ca dutiyajjhānikaphalasamāpatti nāma kathitā. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicārakkhobhena na santapaṇītāni, santapaṇītāni ca idhādhippetāni.

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428. 置我慢此故我,我体故说"得我即得我体"。显欲有因彼余二体粗故。显色有因禅意生故以色性得故。染污法名十二不善心生因彼无某染污亦不生故。清净法名止观因彼方式一切心清净成就故。
429. 不断对治法时不曾圆满无过法,广大,或生,断时只生故取道慧果慧。彼因一次圆满圆满只因无退法性。弱喜即生只未得习弱喜。强喜即重生得习上殊胜得缘坚喜。"我等说"等此略义 - 我等说语言"断染污清净法增长究竟慧圆满广大此我体中不由他知现见成就住"。此中彼住彼我教诫比丘如是说方式住因生喜及彼缘二轻安善住念及上知及如是住。寂静胜性无热无共乐住应说。
初禅得只下性故喜弱随喜,善修彼熟练彼胜强性故圆满作喜故说"初禅得喜等六法"。"乐住"此摄定。取乐即余,彼意寂乐性舍第四禅欲"乐",故说"如是第四"等。喜退即弱喜名喜六法退减。因离寻伺动第二禅一切喜强只,非如初禅有时弱。净观即基禅只故不说上道只说观基禅。与四道俱说观即说观基性禅后说观前四道义。说第四禅果定即不说初禅等果定只说第四禅果定。作喜异名只即二喜一心生不生故喜作喜异名只。因不舍喜乐,"乐住"取胜乐住故说名第二禅果定。虽初禅亦得喜乐,彼因寻伺动非寂胜,此意欲寂胜。
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437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho, tenāha ‘‘ayaṃ so’’tiādi. Nanti oḷārikaṃ attapaṭilābhaṃ. Sappaṭiharaṇanti parena coditavacanena saparihāraṃ sauttaraṃ. Tucchoti musā abhūto. Svevāti so eva attapaṭilābho. Tasmiṃ samaye hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesi, na naṃ sarūpato nīharitvā dassesi. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Attapaṭilābhoti pana te rūpādike pañcakkhandhe upādāya paññatti, tenāha ‘‘nāmamattameta’’nti. Nāmapaṇṇattivasenāti nāmabhūtapaññattimattatāvasena.

438.Evañcapana vatvāti ‘‘attapaṭilābhoti rūpādike upādāya paññattimatta’’nti imamatthaṃ ‘‘yasmiṃ citta samaye’’tiādinā vatvā. Paṭipucchitvā vinayanatthanti yathā pare puccheyyuṃ, tenākārena kālavibhāgato paṭipadāni pucchitvā tassa atthassa ñāpanavasena vinayanatthaṃ. Tasmiṃ samaye sacco ahosīti tasmiṃ atītasamaye upādānassa vijjamānatāya saccabhūto vijjamāno viya vattabbo ahosi, na pana anāgato idāni paccuppanno vā attapaṭilābho tadupādānassa tadā avijjamānattā. Ye te atītā dhammā atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo. Te etarahi natthi niruddhattā. Tato eva ahesunti saṅkhyaṃ gatā. Tasmāti tasmiṃyeva samaye labbhanato. Sopi tadupādāno me attapaṭilābho tasmiṃyeva atītasamaye sacco bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañceva paccuppannānañca rūpadhammānaṃ upādānabhūtānaṃ tadā tasmiṃ atītasamaye abhāvā tadupādāno anāgato paccuppanno ca attapaṭilābho tasmiṃ atītasamaye mogho tuccho musā natthīti attho. Nāmamattamevāti samaññāmattameva. Attapaṭilābhaṃ paṭijānāti paramatthato anupalabbhamānattā.

‘‘Eseva nayo’’ti iminā ye te anāgatā dhammā, te etarahi natthi, ‘‘bhavissantī’’ti pana saṅkhyaṃ gamissanti, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye mogho atīto mogho paccuppanno. Ye ime paccuppannā dhammā, te etarahi atthi, tasmā yoyaṃ me attapaṭilābho, so idāni sacco. Atītānāgatānaṃ pana dhammānaṃ idāni abhāvā tasmiṃ samaye mogho atīto mogho anāgatoti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

439-

让我为您直译这段巴利文：
437. 显义即显示义自性决定义,故说"此彼"等。彼即粗得我。有反驳即他诃语有除有上。空即妄非有。彼只即彼只得我。彼时有即彼现时有。只交得我,非彼自性出显示。色等此法即色受等只此世间自性法。得我即依彼色等五蕴施设,故说"此名只"。名施设方式即以名作施设只方式。
438. 如是说即"得我即依色等施设只"此义以"彼心时"等说。问除义即如他问,如是相时分对问令知方式除义。彼时实有即彼过去时因取有实生有似可说,非未来今现在得我因彼时彼取无。彼等过去法过去时过去得我作取色等。彼今无因灭。从彼只去数。故即因得彼时只。彼亦彼取我得我彼只过去时实有有似。未来现在即未来及现在色法作取因彼彼过去时无彼取未来现在得我彼过去时虚空妄无义。名只即共称只。许得我因究竟不得故。
"如是方式"此以彼等未来法,彼今无,"将有"但去数,故彼我得我彼时只实将有。因过去现在法彼时无彼时虚过去虚现在。彼等现在法今有,故此我得我今实。因过去未来法今无彼时虚过去虚未来如是义名只许得我此义指示。
439-

443.Saṃsanditunti samānetuṃ. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi ekā lokasamaññā, tenāha ‘‘ye dhamme upādāyā’’tiādi. Tattha saṅkhāyati etāyāti saṅkhā, paññatti. Niddhāretvā vacanti vadanti etāyāti nirutti. Namanti etenāti nāmaṃ. Voharanti etenāti vohāro, paññattiyeva. Esa nayo sabbatthāti ‘‘yasmiṃ samaye’’tiādinā khīre vuttanayaṃ dadhiādīsu atidisati.

Samanujānanamattakānīti ‘‘idaṃ khīraṃ, idaṃ dadhī’’tiādinā tādise bhūtupādāyarūpavisese loke paramparābhataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya ‘‘oḷāriko attapaṭilābho’’ti ca ‘‘manomayo attapaṭilābho’’ti ca ‘‘arūpo attapaṭilābho’’ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci attho atthīti attho. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. ‘‘Satto phassoti hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Vacanapathamattakānīti tasseva vevacanaṃ. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva vevacanaṃ, taṃtaṃnāmapaññāpanamattakāni. Sabbametanti ‘‘attapaṭilābho’’ti vā ‘‘satto’’ti vā ‘‘poso’’ti vā sabbametaṃ vohāramattakaṃ paramatthato anupalabbhanato, tenāha ‘‘yasmā paramatthato satto nāma natthī’’tiādi.

Yadi evaṃ kasmā taṃ buddhehipi vuccatīti āha ‘‘buddhānaṃ pana dve kathā’’tiādi. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Aniccādikathāpi paramatthasannissitakathā paramatthakathāti katvā paramatthakathā. Paramatthadhammo hi ‘‘anicco, dukkho, anattā’’ti ca vuccati , na sammutidhammo. Kasmā panevaṃ duvidhā buddhānaṃ kathāpavattīti tattha kāraṇamāha ‘‘tattha yo’’tiādinā. Yasmā paramatthakathāya saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena sammutikathaṃ kathentopi bhagavā paramatthakathaṃyeva kathetīti āha ‘‘tassa bhagavā āditova…pe… kathetī’’ti, tenāha ‘‘tathā’’tiādi, tenassa katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā. Iti vineyyadamanakusalassa satthu vineyyajjhāsayavasena tathā tathā desanāpavattīti dasseti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutiṃ anuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, na tattha abhinivesātidhāvanāni. Vuttañhetaṃ ‘‘janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā’’ti.

Paṭhamaṃ sammutiṃ katvā kathanaṃ pana veneyyavasena yebhuyyena buddhānaṃ āciṇṇanti taṃ kāraṇena saddhiṃ dassento ‘‘pakatiyā panā’’tiādimāha. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti āha ‘‘sammutikathaṃ kathentāpī’’tiādi. Saccamevāti tathameva. Sabhāvamevāti sammutibhāvena taṃsabhāvameva, tenāha ‘‘amusāvā’’ti. Paramatthassa pana saccādibhāve vattabbameva natthi.


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443. 对照即比较。某时牛乳即某时依大种名取特取依牛乳施设。非彼等去牛乳施设取酪等施设非取故。一世间共称定对境故,故说"依彼等法"等。此中数即此故数,施设。决定说即说此故语。名即此故名。言说即此故言说,施设只。此方式一切即以"某时"等牛乳说方式酪等指示。
只随许即"此牛乳,此酪"等如是大种依色别世间传来施设不拒随许似依缘别殊色等蕴聚"粗得我"及"意生得我"及"无色得我"如是只随许,无彼离取余义有义。只语即声语取方便只。"有情触"因声取后时随施设取门只彼义知。只语道即彼只异名。只言说即如是只言说。只名施设即彼只异名,彼彼名知只。一切此即"得我"或"有情"或"人"一切此只言说因究竟不得故,故说"因究竟无名有情"等。
如是何故佛亦说彼说"佛二语"等。说世俗言说名世俗语。说究竟自性法名究竟语。无常等语亦依究竟语作究竟语。究竟法因说"无常,苦,无我",非世俗法。何故如是二种佛语转此因说"此中彼"等。因究竟语真谛通达,圣谛语胜说,故世尊说世俗语亦依所化人说究竟语只故说"彼世尊始等说",故说"如是"等,故彼某处世俗语前究竟语因人意乐,某处究竟语前世俗语。如是显示调伏有情善师因所化意乐如是如是说转。一切处世尊不舍法性只随世俗,不舍世俗只显法性,非此执著超越。因说此"不执著地方语,不超越共称"。
先作世俗说因所化佛等多行故显示彼因说"自性但"等。岂世俗名因究竟无故非有,如何佛说说"说世俗语亦"等。实只即如实只。自性只即世俗性彼自性只,故说"不妄"。究竟实等性无可说。


Imesaṃ pana sammutiparamatthānaṃ ko viseso? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammutipi saccasabhāvā evāti āha ‘‘duve saccāni akkhāsī’’tiādi.

Idāni nesaṃ saccasabhāvaṃ kāraṇena dassento ‘‘saṅketavacanaṃ saccanti gāthamāha. Tattha saṅketavacanaṃ saccaṃ visaṃvādanābhāvato. Tattha hetumāha ‘‘lokasammutikāraṇa’’nti. Lokasiddhā hi sammuti saṅketavacanassa avisaṃvādanatāya kāraṇaṃ. Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Tassa vacanaṃ saccaṃ yāthāvato avisaṃvādanavasena ca pavattanato. Tattha kāraṇamāha ‘‘dhammānaṃ bhūtalakkhaṇa’’nti, sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti katvā.

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññaṃ gahetvāva vadati, ko ettha lokiyamahājanehi visesoti āha. ‘‘Yāhi tathāgato voharati aparāmāsa’’ntiādi. Lokiyamahājano appahīnaparāmāsattā ‘‘etaṃ mamā’’tiādinā parāmasanto voharati, tathāgato pana sabbaso pahīnaparāmāsattā aparāmasanto yasmā lokasamaññāhi vinā lokiyo attho loke kenaci duviññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto eva ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhapeti. Desanaṃ vinivaṭṭetvāti heṭṭhā pavattitakathāya vinivaṭṭetvā vivecetvā desanaṃ ‘‘aparāmāsa’’nti taṇhāmānaparāmāsappahānakittanena arahattanikūṭena niṭṭhāpesi. Yaṃ yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Poṭṭhapādasuttavaṇṇanāya līnatthappakāsanā.

10. Subhasuttavaṇṇanā

Subhamāṇavakavatthuvaṇṇanā



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此中世俗究竟何别?破时,或慧分别支作时非彼想,彼瓶布等别世俗,彼相反究竟。因硬触等性此方式不得。如是亦如说方式世俗亦实性只故说"说二谛"等。
今显示彼等实性因说"约定语实"颂。此中约定语实因无违背。此中说因"世俗世间因"。世间成世俗因约定语无违背因。究竟最上义究竟,法如实性。彼语实因如实无违背方式转故。此中说因"法实相",自性法彼实无倒自性,彼相分知作。
若如来正觉究竟谛住亦取世间共称说,此中何与世间凡夫别说"如来言说无执著"等。世间凡夫因未断执著以"此我"等执著言说,如来因一切断执著无执著因离世间共称世间义世间某难知,故彼彼言说。如是言说只自说庄严令所化有情住究竟谛。返说即转下转语分别说"无执著"以说断爱慢执以阿罗汉顶终。此中义未分别,彼易知只。
晡咤婆陀经注释隐义显。
10. 须婆经注释
须婆摩纳婆事注释;

444.‘‘Aciraparinibbute’’ti satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatā dassitā, kālaparicchedo na dassitoti taṃ paricchedato dassetuṃ ‘‘parinibbānato uddhaṃ māsamatte kāle’’ti vuttaṃ. Tattha matta-ggahaṇena kālassa asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo viya campaṃ, kūṭadanto viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ ‘‘tassa adhipatittā’’ti issarabhāvatoti attho. Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi vayamāne bhogā khiyanti, appatarappatarepi sañciyamāne vaḍḍhanti, tasmā viññujātiko kiñci vayaṃ akatvā āyameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitaṃ paṭipattiṃ upadisati.

Adānameva sikkhāpetvā lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā. Ativiya piyāyati pubbaparicayena. Piṇḍāya pāvisi subhaṃ māṇavaṃ anuggaṇhitukāmo. Niraye nibbattissasi katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato.

Brāhmaṇacārittassa bhāvitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ca ‘‘brahmaloke nibbatto’’ti āha. Taṃ pavattiṃ pucchīti sutametaṃ mayā ‘‘mayhaṃ pitā sunakho hutvā nibbatto’’ti tumhehi vuttaṃ, kimidaṃ saccanti pucchi. Tathevavatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ ‘‘todeyyabrāhmaṇo sunakho hutvā nibbatto’’ti attano vacanassa avisaṃvādanatthaṃ avisaṃvādabhāvassa dassanatthanti attho. Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasena. Cuddasa pañhe pucchitvāti ‘‘dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, dissanti appābādhā. Dissanti dubbaṇṇā, dissanti vaṇṇavanto. Dissanti appesakkhā, dissanti mahesakkhā. Dissanti appabhogā, dissanti mahābhogā. Dissanti nīcakulīnā, dissanti uccākulīnā. Dissanti duppaññā, dissanti paññāvanto’’ti (ma. ni. 3.289). Ime cuddasa pañhe pucchitvā, aṅgasubhatāya kiresa ‘‘subho’’ti nāmaṃ labhi.

445.‘‘Ekā ca me kaṅkhā atthī’’ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato ‘‘visabhāgavedanā’’ti. Kāyaṃ gāḷhā hutvā bādhati pīḷetīti ‘‘ābādho’’ti ca vuccati. Ekadese uppajjitvāti sarīrassa ekadese uṭṭhitāpi ayapaṭṭena ābandhitvā viya gaṇhāti aparivattabhāvakaraṇato, etena balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, etena dubbalo appamattako rogo ātaṅkoti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ kicchasiddhikaṃ . Kāye balaṃ na hotīti etthāpi ‘‘gilānassevā’’ti padaṃ ānetvā sambandhitabbaṃ. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvā idāni phāsuvihārasabbhāvaṃ pucchati, tena saviseso phāsuvihāro pucchitoti daṭṭhabbo, asatipi atisayatthajotane sadde atisayatthassa labbhanato yathā ‘‘abhirūpāya deyyaṃ dātabba’’nti.



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444. "新般涅槃"即以师般涅槃性长时否定显近性,不显时限故为显彼限说"般涅槃后一月许时"。此中取许显时不圆满。都地名村此住故都地。彼因如孙陀槃住瞻波,如库达陀住卡努玛(Khānumata),故说"彼主"即主性义。集即聚。贤住家即因极少少用财尽,极少少集增,故智生不作某用只生入住家导示贪教行。
只教不施因贪胜彼家只生狗。因贪胜应期待恶趣。极爱因前习。入钵食欲摄受须婆摩纳婆。将生地狱因作缘业不能遮故。
依婆罗门行已修,如是赞父说"生梵界"。问彼转即我闻此"我父生狗"汝说,此实耶问。如是说即如前狗说如是说。不违义即为实"都地婆罗门生狗"自语不违义显不违性义。显一切即佛威力彼狗引彼一切显,非宿命知。见世尊吠因前生成习。问十四问即"尊者乔达摩,见人短寿,见长寿。见多病,见少病。见丑,见美。见少势,见大势。见少财,见多财。见下姓,见上姓。见愚,见慧"此十四问问,因肢美彼得"须婆"名。
445. "我有一疑"此显上问问前已彼造。异熟受即苦受。彼因善业生自体生乐受对故"异熟受"。身坚难碍逼故说"病"。一处生即身一处起亦如系铁板取因不转性,此显强病名病。作难生即作不乐生,此显弱小病名痛。起即从卧坐等起,说如是他他身转。重即重难成。身无力即此亦取"病者"语应结。下四句问不安住无后今问安住有,此应见特别问安住,虽无胜义显声得胜义如"应与美者"。

447.Kālañca samayañca upādāyāti. Ettha kālo nāma upasaṅkamanassa yuttapattakālo. Samayo nāma tasseva paccayasāmaggī, atthato tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti dassetuṃ ‘‘kālañcā’’tiādi vuttaṃ. Pharissatīti vaḍḍhissati.

448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā vuttaṃ. Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭhanti ca vadanti. Maraṇapaṭisaṃyuttanti maraṇaṃ nāma tādisānaṃ roga vaseneva hotīti yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appatikāratāti evaṃ ādinā maraṇapaṭisaṃyuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ ‘‘bho ānandā’’tiādi vuttaṃ. Na randhagavesī māro viya, na vīmaṃsanādhippāyo uttaramāṇavo viyāti adhippāyo. Yesu dhammesūti vimokkhupāyesu niyyānadhammesu. Dharantīti tiṭṭhanti, pavattantīti attho.

449. Atthappayuttatāya saddapayogassa saddappabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi dhammakkhandhehi saṅgayhantīti vuttaṃ ‘‘tīṇi piṭakāni tīhi khandhehi saṅgahetvā’’ti. Saṅkhittena kathitanti ‘‘tiṇṇaṃ khandhāna’’nti evaṃ gahaṇato sāmaññato cāti saṅkhepeneva kathitaṃ. ‘‘Katamesaṃ tiṇṇa’’nti ayaṃ adiṭṭhajotanā pucchā, na kathetukamyatā pucchāti vuttaṃ ‘‘vitthārato pucchissāmī ‘ti cintetvā ‘katamesaṃ tiṇṇa’nti āhā’’ti. Kathetukamyatābhāve panassa therassa vacanatā siyā.

Sīlakkhandhavaṇṇanā

450-453.Sīlakkhandhassāti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘ariyassa samādhikkhandhassa…pe… patiṭṭhāpesī’’ti ayaṃ ettako pāṭho dassitoti daṭṭhabbaṃ tenāha ‘‘tesu dassitesū’’ti, uddesavasenāti adhippāyo. Bhagavatā vuttanayenevāti sāmaññaphaladesanādīsu bhagavatā desitanayeneva, tenassa suttassa satthubhāsitabhāvaṃ jinavacanabhāvaṃ dasseti. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathā dassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhāniyattā. Yadi evaṃ kasmā idha gahitanti āha ‘‘kevalañhetaṃ patiṭṭhāmattakamevā’’ti. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesaṃ asambhavato. Atha vā na sīlameva sāroti kāmañcettha sāsane ‘‘maggasīlaṃ, phalasīla’’nti idaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evamettha attho daṭṭhabbo. Purimo eva sāro, tenāha ‘‘ito uttarī’’tiādi.

Samādhikkhandhavaṇṇanā



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447. 依时及时宜即。此中时名趣近适当时。时宜名彼缘和合,义即彼身力及彼缘障无。取名智取察显故说"时及"等。将遍即将增。
448. 支提国即支提国。以耶字增说语。说支提国余别一国。死相应即死名如是病方式有故彼病彼生,彼自性问,因问,死因心恼问,彼恼一切世间共,如是死无对作即如是死相应喜语语显说"尊者阿难"等。非寻过如魔,非欲试如上摩纳婆意。彼等法即解脱方便出离法。住即住,转义。
449.因义使声用声续相三藏彼义作戒等法蕴摄故说"以三蕴摄三藏"。略说即"三蕴"如是取共性故略说只。"何三"此未见明问,非欲说问故说"思维'将广问'说'何三'"。欲说无彼长老语。
戒蕴注释
450-453. 戒蕴即此等字初义,或种义,彼"圣定蕴等安立"此许句应见故说"彼等显",略说意。世尊说方式即沙门果说等世尊说方式,显彼经师说性胜语性。教中非戒只核即圣道核世尊教中如显戒核只非因如核大树皮位。若如是何故此取说"此只住只"。欲得禅等上人法住只因彼不住彼等不生。或非戒只核即虽此教中"道戒,果戒"此出世戒亦核,如是非戒蕴只核然定蕴慧蕴亦核即如是此义应见。前只核,故说"此上"等。
定蕴注释

454. Kasmā panettha thero samādhikkhandhaṃ puṭṭho indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento ‘‘kathañca māṇava bhikkhu…pe… samādhikkhandhaṃ dassetukāmoārabhī’’ti āha, tenettha indriyasaṃvarādayopi samādhiupakārataṃ upādāya samādhikkhandhapakkhikāni uddiṭṭhānīti dasseti rūpajjhānāneva āgatāni, na arūpajjhānāni rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Lokiyā abhiññā pana sijjhamānā yasmā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantariyabhāvato, tenāha ‘‘ānetvā pana dīpetabbānī’’ti. Vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana ‘‘catutthajjhānaṃ upasampajja viharatī’’ti imināva arūpajjhānampi saṅgahitanti dassetuṃ ‘‘catutthajjhānena hī’’tiādi vuttaṃ. Catutthajjhānañhi rūpavirāgabhāvanāvasena pavattaṃ ‘‘arūpajjhāna’’nti vuccatīti.

471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena attho veditabbo. Lokiyassa samādhikkhandhassa adhippetattā ‘‘na citte…pe… atthī’’ti vuttaṃ. Ariya-saddo cettha suddhapariyāyo, na lokuttarapariyāyo. Tathā heṭṭhāpi lokiyābhiññāpaṭisambhidāhi vināva arahatte adhigate nattheva uttariṃkaraṇīyanti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāpi āgatā eva. Sesaṃ suviññeyyameva.

Subhasuttavaṇṇanāya līnatthappakāsanā.

11. Kevaṭṭasuttavaṇṇanā

Kevaṭṭagahapatiputtavatthuvaṇṇanā

481.Pāvārikambavaneti pāvārikaseṭṭhino ambabahule upavane. Taṃ kira so seṭṭhī bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena pana ‘‘pāvārikambavana’’nti vuccati, tasmiṃ pāvārikambavane. Kevaṭṭoti idaṃ tassa nāmaṃ kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike saṃvaḍḍhitattāti keci. ‘‘Gahapatiputtassā’’ti ettha kāmaṃ tadā so gahapatiṭṭhāne ṭhito, pitu panassa acirakālaṃkatatāya purimasamaññāya ‘‘gahapatiputto’’ tveva voharīyati, tenāha ‘‘gahapati mahāsālo’’ti. Mahāvibhavatāya mahāsāro, gahapatīti attho ra-kārassa la-kāraṃ katvā ‘‘mahāsālo sukhumālo aha’’ntiādīsu (a. ni. 3.39) viya. Saddhāsampannoti pothujjanikāya saddhāya vasena saddhā samannāgato.

Samiddhāti sammadeva iddhā, iddhiyā vibhavasampattiyā vepullappattāti attho. ‘‘Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī’’ti ekassa bhikkhuno āṇāpanaṃ tasmiṃ ṭhāne tassa ṭhapanaṃ nāma hotīti āha ‘‘ṭhānantare ṭhapetū’’ti. Uttarimanussānaṃdhammatoti uttarimanussānaṃ buddhādīnaṃ adhigamadhammato. Niddhāraṇe cetaṃ nissakkaṃ. Iddhipāṭihāriyañhi tato niddhāreti. Manussadhammato uttarīti pakatimanussadhammato upari. Pajjalitapadīpoti pajjalanto padīpo.



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454. 何故此中长老问定蕴答根防护等,岂如是问他答他如问芒果答面包树果似如是诘此无处显说"如何摩纳婆比丘等定蕴欲显始",彼此显根防护等亦依定助取定蕴分说。色禅只来,非无色禅因色界第四禅说后神通说机会作。因色界四禅前六神通具。世间神通因成八定十四种心调伏无不成,故说神通时无色禅亦说因无间性,故说"引应显"。如说方式说只作注释应明义。注释但"具足第四禅住"此摄无色禅显说"因第四禅"等。因第四禅色离修转说"无色禅"。
471-480. 非心一境性只即此依下说方式应知义。因世间定蕴意说"非心等有"。圣字此净义,非出世义。如是下亦世间神通无碍解无得阿罗汉无有上作因依世尊梵行住,彼成故。此但世间神通亦来。余易知。
须婆经注释隐义显。
11. 伽伐达经注释
伽伐达居士子事注释
481. 波婆梨芒果园即波婆梨长者芒果多园。彼长者为世尊适香室,比丘众夜住日住室亭等作墙围门楼具施佛上首众,前言说但"波婆梨芒果园",彼波婆梨芒果园。伽伐达即此彼名因渔夫护,或彼处长某。"居士子"此虽彼时住居士位,因父新死前共称"居士子"只言说,故说"居士大富"。大财大粳,居士义罗字作腊如"大富柔软我"等。具信即凡夫信方式具信。
圆满即善圆满,神通财圆满义。"来汝比丘半月,月,年为人信作神通"一比丘令彼处彼置名故说"置位处"。上人法即上人佛等证法。此夺格离。神通彼离。人法上即常人法上。燃灯即燃灯。

482.Na dhaṃsemīti guṇasampattito na cāvemi, tenāha ‘‘sīlabheda’’ntiādi. Vissāsaṃ vaḍḍhetvā bhagavati attano vissatthabhāvaṃ brūhetvā vibhūtaṃ pākaṭaṃ katvā.

Iddhipāṭihāriyavaṇṇanā

483-4.Ādīnavanti dosaṃ. Gandhārīti cūḷagandhārī, mahāgandhārīti dve gandhārīvijjā. Tattha cūḷagandhārī nāma tivassato oraṃ matānaṃ sattānaṃ upapannaṭṭhānajānanavijjā. Mahāgandhārī tampi jānāti tato uttaripi iddhividhañāṇakappaṃ yebhuyyena iddhividhakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, dassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti. Sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito, tenāha ‘‘pīḷito’’ti.

Ādesanāpāṭihāriyavaṇṇanā

485. Kāmaṃ ‘‘cetasika’’nti padaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso gahitova hoti, sāmaññajotanā ca visese avatiṭṭhatīti cetasikaggahaṇassa adhippāyaṃ vivaranto ‘‘somanassadomanassaṃ adhippeta’’nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Evaṃ tava manoti iminā ākārena tava mano pavattoti attho . Kena pakārena pavattoti āha ‘‘somanassito vā’’tiādi. ‘‘Evaṃ tava mano’’ti idaṃ pana somanassitatādimattadassanaṃ, na pana yena yena somanassito vā domanassito vā, taṃ taṃ dassanaṃ. Dutiyanti ‘‘itthampi te mano’’ti idaṃ. Itipīti ettha iti-saddo nidassanattho ‘‘atthīti kho, kaccāna, ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) viya, tenāha ‘‘imañca imañca atthaṃ cintayamāna’’nti pi-saddo vuttatthasampiṇḍanattho. Parassa cintaṃ manati jānāti etenāti cintāmaṇi. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetīti keci. Apare ‘‘vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasenā’’ti vadanti.

Anusāsanīpāṭihāriyavaṇṇanā



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482. 不破即不离功德圆满,故说"戒破"等。增信即增对世尊自信明显显现。
神通注释
483-4.过患即过。干陀利即小干陀利,大干陀利二干陀利明。此中小干陀利名三年内死众生生处知明。大干陀利知彼上神通智般多神通事成。彼明修人如是时处诵咒自现多,现象等,成可见,作火柱,作水柱,空中现自。一切应见如幻术。苦即苦恼,故说"逼"。
记说注释
485. 虽"心所"语彼心属心相应,彼共说,但取共心别取,共显住别故显心所取意说"乐忧意"。此中乐取显彼一处贪等,信等,忧取嗔等。寻伺但自性显。如是汝意即此相汝意转义。何相转说"乐或"等。"如是汝意"此但显乐等,非彼彼乐或忧或,彼彼显。第二即"如是亦汝意"。如是即此等字显义如"有此一边迦旃延"等,故说"思此此义"。辟字说义集。他思意知此故思意宝。彼明修人如是时处诵咒欲知彼心,彼见闻等别想门心行推测说某。余说"出语彼字观察方式"。
教诫注释

486.Pavattentāti pavattanakā hutvā, pavattanavasenāti attho. ‘‘Eva’’nti hi padaṃ yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati tattha ānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Aniccasaññameva na niccasaññanti attho. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ saddaggahaṇassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃgahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ daṭṭhabbaṃ, tadaññarāgassa, dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato tathā vuttaṃ duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantariyabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhidassanena parasantāne pasādādīnaṃ paṭipakkhassa haraṇato. Iminā nayena sesapadadvayepi attho veditabbo. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.

Iddhipāṭihāriyenāti sahayoge karaṇavacanaṃ, iddhipāṭihāriyena saddhinti attho. Ādesanāpāṭihāriyenāti etthāpi eseva nayo. Dhammasenāpatissa āciṇṇanti yojanā. ‘‘Cittācāraṃ ñatvā’’ti iminā ādesanāpāṭihāriyaṃ dasseti. ‘‘Dhammaṃ desesī’’ti iminā anusāsanīpāṭihāriyaṃ ‘‘buddhānaṃ satataṃ dhammadesanā’’ti anusāsanīpāṭihāriyassa tattha sātisayatāya vuttaṃ. Saupārambhāni patirūpena upārambhitabbato. Sadosāni dosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tato eva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo. Niddosattā eva addhānaṃ tiṭṭhati paravādavātehi, kilesavātehi ca anupahantabbato. Tasmāti yathāvuttakāraṇato, tena saupārambhādiṃ, anupārambhādiṃ cāti ubhayaṃ ubhayattha yathākkamaṃ gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.

Bhūtanirodhesakavatthuvaṇṇanā



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486. 转即成转者,依转义。"如是"语依教诫规方式,遮方式转相摄,彼依正思维邪思维转相显转彼功德过患明义。无常想只非常想义。因对反转取如是字。此亦如是声取义,用依说方式应知。此取亦此方式。五欲贪即应见示例,欲彼余贪,嗔等断故,彼断因彼余贪等破方便故如是说如坏血出前坏肉破方便。出世法只决定因对反应见遮有过法至因得方便功德彼余无过法无间性。神通神通显因神通显他相续信等对反去。此方式应知余二语义。常法说即一切时应说法说。
神通即具合作格,与神通义。记说亦此方式。法将军行即结。"知心行"此显记说神通。"说法"此显教诫神通因佛常法说说教诫神通彼胜说。有责因适责。有过因过断非方便。因有过不住长不成长时住。因不住不出即果推因。因不出彼不长。教诫神通无责因清净生,依清净。因彼无过。因彼无前后违等过生。因无过住长因他说风,烦恼风不坏。此故因如说因,彼有责等,无责等二彼二如次垢赞性因摄。
众生灭寻事注释

487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto kusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi , tasmā tāni niyyānāvahatābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Tatiyaṃ pana takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.

Evametissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikampi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Mahābhūte pariyesantoti aparisesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti attho. Vicaritvāti dhammatāya codiyamāno vicaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ, yathā abhijātiyaṃ mahāpathavikampādi. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti sabbesampi buddhānaṃ sāsane īdiso eko bhikkhu tadānubhāvappakāsano hotīti idampi kāraṇaṃ dassento.

Katthāti nimitte bhummaṃ, tasmā katthāti kismiṃ ṭhāne kāraṇabhūte. Kiṃ āgammāti kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā, tenāha ‘‘kiṃ pattassā’’ti. Teti mahābhūtā. Appavattivasenāti anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇādisamuṭṭhānakalāpacuṇṇanānattekattavinibbhogāvinibbhoga- sabhāgavisabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato, sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.

488. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotanti cāti devo, devaloko. Taṃ yanti upagacchanti etenāti devayāniyo. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā yā devatā maggaphalalābhino tā tamatthaṃ ekadesena jāneyyuṃ buddhavisayo panāyaṃ pañhoti cintetvā ‘‘na jānāmā’’ti āhaṃsu, tenāha ‘‘buddhavisaye’’tiādi. Ajjhottharaṇaṃ nāmettha nippīḷananti āha ‘‘punappunaṃ pucchatī’’ti. Abhikkantatarāti rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarā. Paṇītatarāti uḷāratarā, tenāha ‘‘uttamatarā’’ti.

491-3.Devayāniyasadiso iddhividhañāṇasseva adhippetattā. ‘‘Devayāniyamaggoti vā …pe… sabbametaṃ iddhividhañāṇasseva nāma’’nti idaṃ pāḷiyaṃ aṭṭhakathāsu ca tattha tattha āgataruḷhivasena vuttaṃ.

494.Āgamanapubbabhāge nimittanti brahmuno āgamanassa pubbabhāge uppajjananimittaṃ. Pāturahosīti āvi bhavi. Pākaṭo ahosīti pakāso ahosi.

497.Padesenāti ekadesena, upādinnakavasena, sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesato anavasesato. Pucchāmūḷhassāti pucchituṃ ajānantassa. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Yasmā vissajjanaṃ nāma pucchānurūpaṃ pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchāya sikkhāpanaṃ buddhāciṇṇaṃ, tenāha ‘‘pucchaṃ sikkhāpetvā’’tiādi.



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487. 显不出义即因大界寻比丘前二神通自在善亦不觉大界无余灭说涅槃,故彼不引出因不出显彼不出性。第三但作者定引出故显彼出性。
如是显此说主用今显随附始"复"等。寻大界即无余灭方式寻大界,思维彼无余灭义。行即法性驱行。法性成此,即彼比丘如是行,如生大地动等。显大性义即天世间无他共佛大性大威力明义。此因即显一切佛教如是一比丘显彼威力此因。
何即因处格,故何即何处因。依何即得何缘因所缘,故说"得何"。彼即大界。无转方式即无生方式。一切相即语义相等生聚粉种一多分不分自性同异内外摄缘注意缘别相,具支略具支分别自相略自相分别相方式即一切相。
488. 天即此五欲具转,戏,照故天,天界。彼行此故天道。转自在即此自在名如意处行。四大王彼主故四大王天得道果彼知一分思维"此佛境问"说"不知",故说"佛境"等。压此逼故说"数问"。胜即色圆满慧辩等德胜我他可爱。妙即胜,故说"上"。
491-3. 如天道因意神通知只。"天道道或等一切此神通知名"此依经注彼彼来惯说。
494. 来前分相即梵来前分生相。显即明。明即显。
497. 分即一分,依有取,摄众生流义。无取亦即非根缚亦。无分即无余。问痴即不知问。显问过即显彼作问问相过。因答名随问因应答问类,如来不错随问答,因义类答问者不觉彼义迷,故教问佛行,故说"教问"等。

498.Appatiṭṭhāti appaccayā, sabbaso samucchinnakāraṇāti attho. Upādinnaṃ yevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena saṇṭhite rūpappabandhe dīghasamaññā taṃ upādāya tato appake rassasamaññā tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā āha ‘‘dīghañca rassañcāti saṇṭhānavasena upādārūpaṃ vutta’’nti. Appaparimāṇe rūpasaṅghāte aṇusamaññā, taṃ upādāya tato mahati thūlasamaññā. Idampi dvayaṃ visesato rūpaggahaṇamukhena gayhati, tenāha ‘‘imināpī’’tiādi. Pi-saddena cettha ‘‘saṇṭhānavasena upādārūpaṃ vutta’’nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinatīti vadanti. Subhanti sundaraṃ, iṭṭhanti attho. Asubhanti asundaraṃ, aniṭṭhanti vuttaṃ hoti. Tenevāha ‘‘iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita’’nti. Dīghaṃ rassaṃ, aṇuṃ thūlaṃ, subhāsubhanti tīsu ṭhānesu upādārūpasseva gahaṇaṃ, bhūtarūpānaṃ visuṃ gahitattā. Nāmanti vedanādikkhandhacatukkaṃ tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca ‘‘nāma’’nti vuccati. Heṭṭhā ‘‘dīghaṃ rassa’’ntiādinā vuttameva idha ruppanaṭṭhena ‘‘rūpa’’nti gahitanti āha ‘‘dīghādibhedaṃ rūpañcā’’ti. Dīghādīti ca ādi-saddena āpādīnañca saṅgaho daṭṭhabbo. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti ‘‘dīghādibhedaṃ rūpa’’micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamahetu. ‘‘Uparujjhatī’’ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha ‘‘asesametaṃ nappavattatī’’ti.



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498. 无住即无缘,一切断因义。有取只即根缚只。因一方向相续方式住色相续长名依彼彼少短名彼二别色取门取,故说"长短即住立方式有取色说"。少量色聚微名,依彼彼大粗名。此二亦别色取门取,故说"此亦"等。辟字此"住立方式有取色说"此亦说色只此义集说。妙即好,可意义。不妙即不好,不可意即说。故说"可意不可意所缘如是说"。长短,微粗,妙不妙三处取有取色只,因大种色别取。名即受等四蕴彼因向所缘倾,名作故说"名"。下"长短"等说此坏义"色"取故说"长等别色"。长等即等字应见摄地等。或因长等名非色处事只,然大种色事亦。如是住立触门亦取,故长短等取取大种色只说"长等别色"。依何即得何何得因。"灭"此说无生灭,非刹那灭故说"此一切不转"。

499.Viññātabbanti visiṭṭhena ñātabbaṃ, ñāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho, tenāha ‘‘nibbānassetaṃ nāma’’nti. Nidissatīti nidassanaṃ, cakkhuviññeyyaṃ. Na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti etamatthaṃ vadanti. Nidassanaṃ vā upamā, taṃ etassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekassa accantasantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhāto jarantopi tassa natthīti āha ‘‘uppādanto…pe… ananta’’nti. ‘‘Titthassa nāma’’nti vatvā tattha nibbacanaṃ dassetuṃ ‘‘papanti etthāti papa’’nti vuttaṃ. Ettha hi papanti pānatitthaṃ. Bha-kāro kato niruttinayena. Visuddhaṭṭhena vā sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaranti attho . Yena nibbānaṃ adhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ ‘‘upādinnakadhammajātaṃ nirujjhati appavattaṃ hotī’’ti.

Tatthāti ‘‘viññāṇassa nirodhenā’’ti yaṃ padaṃ vuttaṃ, tasmiṃ. ‘‘Viññāṇa’’nti viññāṇaṃ uddharati vibhattabbattā etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ carimakaviññāṇanirodhena anuppādavasena nirujjhati anupādisesāya nibbānadhātuyā, tenāha ‘‘vijjhātadīpasikhā viya apaṇṇattikabhāvaṃ yātī’’ti. ‘‘Carimakaviññāṇa’’nti hi arahato cuticittaṃ adhippetaṃ. ‘‘Abhisaṅkhāraviññāṇassāpī’’tiādināpi saupādisesanibbānamukhena anupādisesanibbānameva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā, tenāha ‘‘anuppādavasena uparujjhatī’’ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ. Nirodhenāti pana hetumhi. Etthāti etasmiṃ nibbāne. Sesamettha yaṃ atthato na vibhattaṃ, taṃ suviññeyyameva.

Kevaṭṭasuttavaṇṇanāya līnatthappakāsanā.

12. Lohiccasuttavaṇṇanā

Lohiccabrāhmaṇavatthuvaṇṇanā

501.Sālavatikāti itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Lohito nāma tassa kule pubbapuriso, tassa vasena lohiccoti tassa brāhmaṇassa gottato āgataṃ nāmaṃ.

502. ‘‘Diṭṭhigata’’nti laddhimattaṃ adhippetanti āha ‘‘na pana ucchedasassatānaṃ aññatara’’nti. Na hi ucchedasassatagāhavinimutto koci diṭṭhigāho atthi. ‘‘Bhāsati yevā’’ti tassā laddhiyā loke pākaṭabhāvaṃ dasseti. Attato añño paroti yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsako paroti vuttaṃ ‘‘paro parassāti paro yo’’tiādi. Kiṃ-saddāpekkhāya cettha ‘‘karissatī’’ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ vimokkhadhammanti attho. ‘‘Paresaṃ dhammaṃ kathessāmī’’ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kiṃ atthiyaṃ āsayabuddhassāpi anurodhena vinā taṃ na hotīti tasmā attanā paṭiladdhaṃ…pe… vihātabbanti vadati. Tenāha ‘‘evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī’’ti.

504.Soti lohicco brāhmaṇo.



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499. 应知即殊胜应知,最上智圣道智现前应知义,故说"此涅槃名"。显即显示,眼识知。非显示无显示,非眼识知此义说。显示或譬喻,此无故无显示。因涅槃常一极寂妙自性无似显示何处得。不有生,有灭彼有为生灭边有,无为涅槃常彼二边无,故即无新性灭老亦无故说"生边等无边"。"水际名"说彼显词说"饮此故水际"。此饮即水际。字作造语方式。清净义或一切光,因无染污遍光明义。彼得涅槃,彼相续摄只此无生灭意故说"有取法生灭无转"。
彼即"识灭"此语说,彼。"识"即举识因应分别此灭此涅槃此名色最后识灭无生方式灭无余依涅槃界,故说"如灭灯焰去无施设性"。"最后识"即阿罗汉死心意。"亦行识"等亦依有余依涅槃无余依涅槃只说因名色无余灭意,故说"无生方式灭"。须陀洹道智即作者,作格或作格语。灭但因。此即此涅槃。余此不分别义,彼易知只。
伽瓦特经注释释隐义。
12. 卢醯遮经注释
卢醯遮婆罗门事注释
501. 沙罗瓦底迦即女性方式彼村名。村主性即一些。卢醯多名彼家前人,彼依卢醯遮即彼婆罗门姓来名。
502. "见"即得只意故说"非断常任一"。因无离断常执某见执。"说只"即显彼见世间明。自他他即如教诫者教诫所他,如是教诫所亦教诫者他故说"他他即他彼"等。何字期故此"作"未来语,或未来亦彼彼应作无故显义。善法即无过法无烦恼法解脱法义。"说他法"彼令围自行何义知意者亦无顺彼不有故故自得等应弃说。故说"如是成此恶贪法说"。
504. 彼即卢醯遮婆罗门。

508.Kathāphāsukatthanti kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ ‘‘buddhagajjita’’nti vuccati . Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti. Tenāha ‘‘ayaṃ kirettha adhippāyo’’tiādi.

Lohiccabrāhmaṇānuyogavaṇṇanā

509.Samudayasañjātīti āyuppādo. Anupubbo kampī-saddo ākaṅkhanattho hotīti ‘‘icchatīti attho’’ti vuttaṃ. Sātisayena vā hitena anukampako anuggaṇhanako hitānukampī. Sampajjatīti āsevanalābhena nippajjati balavatī hoti, avaggahāti attho, tenāha ‘‘niyatā hotī’’ti. Niraye nibbattati micchādiṭṭhiko.

510-11.Dutiyaṃ upapattinti ‘‘nanu rājā pasenadī kosalo’’tiādinā dutiyaṃ upapattiṃ sādhanayuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti. Ye cimeti ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Asakkuṇantā upanissayasampattiyā, ñāṇaparipākassa vā abhāvena. Ye pana ‘‘paripaccantī’’ti paṭhanti, tesaṃ ‘‘dibbe gabbhe’’ti vacanavipallāsena payojanaṃ natthi. Attho ca dutiyavikappe vuttanayena veditabbo. Ahitānukampitā ca taṃsamaṅgisattavasena. Divi bhavāti dibbā. Gabbhenti paripaccanavasena santānaṃ pabandhentīti gabbhā. ‘‘Channaṃ devalokāna’’nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā ‘‘bhāvanaṃ bhāvayamānā’’ti idampi vacanaṃ samatthitaṃ hoti. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā. Dānādayo devalokasaṃvattaniyapuññavisesā.Dibbā bhavāti devalokapariyāpannā upapattibhavā. Tadāvaho hi kammabhavo pubbe gahito.

Tayocodanārahavaṇṇanā

513.Aniyamitenevāti aniyameneva ‘‘tvaṃ evaṃdiṭṭhiko evaṃ sattānaṃ anatthassa kārako’’ti evaṃ anuddesikeneva . Mānanti ‘‘ahametaṃ jānāmi, ahametaṃ passāmī’’ti evaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako, asampāditaattahito ovādakarasāvako, sampāditaattahito anovādakarasāvakoti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho hotīti ‘‘tena pucchite eva kathessāmī’’ti codanārahe tayo satthāre paṭhamaṃ dassesi , pacchā catutthaṃsatthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena ‘‘dhammamayo kāyo’’ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā ‘‘ayampi kho, lohicca, satthā’’ti abhāsi.

Aññāti ya-kāralopena niddeso ‘‘sayaṃ abhiññā’’ti ādīsu (dī. ni. 1.28, 37, 52; ma. ni. 1.284; 2.341; a. ni. 2.5; 

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508. 言语乐义即言语乐义,乐说闻义。或者应即此依喜重复应见。如是彼说"佛雷"。世尊此等处特喜悦生。故说"此义此"等。
卢醯遮婆罗门问注释
509. 生起即生起。前辟字求义故说"欲义"。胜益或怜愍摄益怜愍。成即修得成强力,确立义,故说"确定"。生地狱邪见。
510-11. 第二生即"岂王波斯匿俱萨罗"等第二生成方便。因世尊譬喻门显。彼等即彼等善男子天胎熟结。不能因资具成,智成熟或无。但"熟"读,彼"天胎"语变无用。义应知依第二分别说方式。无益怜愍因具彼众生。天生故天。胎即成熟方式相续连故胎。"六天界"即示语。梵界亦得天胎性因天住因。如是作"修修"此语亦成。生此如意乐具故生,宫殿。天生故天。如说方式胎。施等天界趣胜福。天生即天界摄生有。彼生因业有前取。
三应呵注释
513. 不定只即不定"汝如是见如是众生无益作"如是不指只。慢即"我知此,我见此"如是智慢。破即灭,令舍义。三师即未成自益不教诫弟子,未成自益教诫弟子,成自益不教诫弟子此三师。第四但正等觉无应呵故"彼问只说"应呵三师先显,后第四师。虽此第四师一无二无他共,如是彼彼上人法依"法身"说,彼聚亦彼功德支师处作显世尊说"此亦师卢醯遮"。
余即雅字弃回"自证"等。

10.11; mahāva. 11; dha. pa. 353; kathā. 405) viya. Aññāyāti ca tadatthiye sampadānavacananti āha ‘‘ājānanatthāyā’’ti. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha ‘‘nirantaraṃ tassa sāsanaṃ akatvā’’ti. Ukkamitvā vattantīti yathicchitaṃ karontīti attho. Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā, tenāha ‘‘anicchantiyā’’tiādi. Ekāyāti ekāya itthiyā. Eko iccheyyāti eko puriso tāya anicchantiyā sampayogaṃ kāmeyya. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehasitaapekkhāvasena tassa satthuno sāvakesu paṭipattīti dasseti. Ativiya virattabhāvato daṭṭhumpi anicchamānaṃ. Lobhenāti parivāravasena uppajjanakalābhasakkāralobhena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Ujuṃ karohi kāyavaṅkādivigamena.

515.Evaṃ codanaṃ arahatīti evaṃ vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya ‘‘evarūpo tava lobhadhammo’’tiādinā, na ca dutiyo viya ‘‘attānameva tāva tattha sampādehī’’tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.

Nacodanārahasatthuvaṇṇanā

516. ‘‘Na codanāraho’’ti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ.

517.Mayāgahitāya diṭṭhiyāti sabbaso anavajje sammāpaṭipanne paresaṃ sammadeva sammāpaṭipattiṃ dessente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā . Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti tatthāti hi papāto. Saggamaggathaleti saggagāmimaggabhūte puññadhammathale. Sesaṃ suviññeyyameva.

Lohiccasuttavaṇṇanāya līnatthappakāsanā.

13. Tevijjasuttavaṇṇanā

518.Uttarenāti ettha ena-saddo disāvācīsaddato pañcamīantato adūrattho icchito, tasmā uttarena-saddena adūratthajotanaṃ dassento ‘‘adūre uttarapasse’’ti āha. Akkharacintakā pana ena-saddayoge avadhivācini pade upayogavacanaṃ icchanti. Attho pana sāmivaseneva icchitoti idha sāmivacanavaseneva vuttaṃ.

519.Kulacārittādīti ādi-saddena mantajjhenābhirūpatādisampattiṃ saṅgaṇhāti. Mantasajjhāyakaraṇatthanti āthabbaṇamantānaṃ sajjhāyakaraṇatthaṃ, tenāha ‘‘aññesaṃ bahūnaṃ pavesanaṃ nivāretvā’’ti.

Maggāmaggakathāvaṇṇanā



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10.11. 如大律、法句、论。余亦彼义与格语故说"为知义"。承认弟子住故一分彼教作故说"不连续彼教作"。越行即如意作义。退即不乐不敬去,故说"不欲"等。一即一女。一欲即一男彼不欲结合欲。退等门女男结示居家爱依彼师弟子行显示。极离贪故见亦不欲。贪即随眷生利养恭贪。彼成即彼行法住作成。正作身曲等离。
515. 如是应呵即如是说方式弟子少欲令依教诫方式应呵,非如第一"如是汝贪法"等,非如第二"自己且彼成"等。何故?因成自利第三。
无应呵师注释
516. "无应呵"此因应呵名或师邪行或弟子邪行或二邪行,此一切亦此师无,故无应呵此义显说"此实"等。
517. 我执见即一切无过正行他正正行示师不实过执方式邪执地狱行恶见。地狱堕即名地狱大堕。堕彼故堕。天道处即天道道地福法处。余易知只。
卢醯遮经注释释隐义。
13. 三明经注释
518. 北即此那字方位语五格末不远义欲,故北语显不远义显说"不远北边"。字思但那字合限制语语对格欲。义但属依欲故此属格方式说。
519. 家行等即等字摄持诵相等圆。持诵作义即阿他婆吠陀咒持诵作义,故说"遮止他多入"。
道非道语注释;

520.‘‘Jaṅghacāra’’nti caṅkamato ito cito ca caraṇamāha. So hi jaṅghāsu kilamathavinodanattho cāroti tathā vutto. Tenāha ‘‘anucaṅkamantānaṃ anuvicarantāna’’nti. Tenāti ubhosupi anucaṅkamanānuvicāraṇānaṃ labbhanato. Sahāyā hi te aññamañña sabhāgavuttikā. ‘‘Maggo’’ti icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo, tasmiṃ magge ca amagge ca. Paṭipadanti brahmalokagāmimaggassa pubbabhāgapaṭipadaṃ.

Niyyātīti niyyānīyo, so eva ‘‘niyyāniko’’ti vuttoti āha ‘‘niyyāyanto’’ti. Yasmā niyyātapuggalavasenassa niyyānikabhāvo , tasmā ‘‘niyyāyanto’’ti puggalassa yoniso paṭipajjanavasena niyyāyanto maggo ‘‘niyyātī’’ti vutto. Karotīti attano santāne uppādeti. Uppādentoyeva hi tattha paṭipajjati nāma. Saha byeti vattatīti sahabyo, sahavattanako . Tassa bhāvo sahabyatāti āha ‘‘sahabhāvāyā’’tiādi. Sahabhāvoti ca salokatā, samīpatā vā veditabbā, tenāha ‘‘ekaṭṭhāne pātubhāvāyā’’ti. Sakameva ācariyavādanti attano ācariyena pokkharasātinā kathitameva ācariyavādaṃ. Thometvā paggaṇhitvā ‘‘ayameva ujumaggo ayamañjasāyano’’ti pasaṃsitvā ukkaṃsitvā. Bhāradvājopisakamevāti bhāradvājopi māṇavo attano ācariyena tārukkhena kathitameva ācariyavādaṃ thometvā paggaṇhitvā vicaratīti yojanā. Tena vuttanti tena yathā tathā vā abhiniviṭṭhabhāvena vuttaṃ pāḷiyaṃ.

521-2.Aniyyānikā vāti appāṭihāriyāva aññamaññassa vāde dosaṃ dassetvā aviparītatthadassanatthaṃ uttararahitā eva. Aññamaññassa vādassa ādito viruddhaggahaṇaṃ viggaho, sveva vivadanavasena aparāparaṃ uppanno vivādoti āha ‘‘pubbuppattiko viggaho aparabhāge vivādo’’ti. Duvidhopi eso viggaho, vivādoti dvidhā vuttopi virodho. Nānāācariyānaṃ vādatoti nānārucikānaṃ ācariyānaṃ vādabhāvato. Nānāvādo nānāvidho vādoti katvā.

523.Ekassāpīti tumhesu dvīsu ekassāpi. Ekasminti sakavādaparavādesu ekasmimpi. Saṃsayo natthīti ‘‘maggo nu kho, na maggo nu kho’’ti saṃsayo vicikicchā natthi. Añjasāyanabhāve pana saṃsayo. Tenāha ‘‘esa kirā’’tiādi. Bhagavā pana yadi sabbattha maggasaññino, evaṃ sati ‘‘kismiṃ vo viggaho’’ti pucchati.

524. ‘‘Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo’’ti vutto vāyamattho. Sabbe teti sabbepi te nānāācariyehi vuttamaggā.

Ye pāḷiyaṃ ‘‘addhariyā brāhmaṇā’’tiādinā vuttā. Addharo nāma yaññaviseso, tadupayogibhāvato ‘‘addhariyā’’ tveva vuccanti yajūni, tāni sajjhāyantīti addhariyā, yajubbedino. Ye ca tittiriisinā kate mante sajjhāyanti, te tittiriyā, yajubbedino eva. Yajubbedasākhā hesā, yadidaṃ tittiraṃ. Chando vuccati visesato sāmavedo, taṃ sarena kāyantīti chandokā, sāmavedino. ‘‘Chandogā’’tipi paṭhanti, so evattho. Bahavo irayo etthāti bavhāri, irubbedo. Taṃ adhīyantīti bavhārijjhā.

‘‘Bahūnī’’ti etthāyaṃ upamāsaṃsandanā – yathā te nānāmaggā ekaṃsato tassa gāmassa vā nigamassa vā pavesāya honti, evaṃ brāhmaṇehi paññāpiyamānāpi nānāmaggā brahmalokūpagamanāya brahmunā sahabyatāya ekaṃseneva hontīti.

527-

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520. "步行"即经行此彼行说。彼实腿疲劳除行故如是说。故说"随经行随行"。彼即二亦随经行随行得。友实彼互同行。"道"即欲处正行趣此故道,正道。彼他非道,彼道非道。行即梵界道前分行。
出即出,彼只"出"说故说"出"。因出人依彼出性,故"出"即人如理行依出道"出"说。作即自相续生。生只实名彼行。与行转故友,随转。彼性友性故说"同性"等。同性即同界,近性或应知,故说"一处现"。自只师说即自师浦卡拉沙提说只师说。赞持"此只正道此直道"赞举。婆罗豆婆阇亦自只即婆罗豆婆阇学童亦自师多卢卡说只师说赞持行结。彼说即彼如是执性说经。
521-2. 无出或即无力只互说过显不颠倒义无他只。互说始相违执取争,彼只诤依后生诤故说"先生争后分诤"。二种亦此争,诤二说亦违。种种师说即种种欲师说性。种种说种种别说作。
523. 一亦即汝二一亦。一即自说他说一亦。疑无即"道耶,非道耶"疑疑无。直道性但疑。故说"此闻"等。世尊但若一切道想,如是"何汝争"问。
524. "欲处正行趣此故道,正道。彼他非道"说此义。一切彼即一切亦种种师说道。经"祭祀婆罗门"等说。祭名祭特,彼用性故"祭"只说夜柔,彼诵故祭祀,夜柔吠陀。帝帝利仙作咒诵,彼帝帝利夜,夜柔吠陀只。夜柔吠陀部实此帝帝利。韵说特沙摩吠陀,彼声作故韵,沙摩吠陀。"韵"亦读,彼只义。多圣此故多圣,里吠陀。彼学故多圣。
"多"此此譬喻合 - 如彼种种道定彼村或镇入,如是婆罗门施设亦种种道梵界行梵友定只。
527-;

529.Va-kāro āgamasandhimattanti anatthako va-kāro, tena vaṇṇāgamena padantarasandhimattaṃ katanti attho. Andhapaveṇīti andhapanti. ‘‘Paññāsasaṭṭhi andhā’’ti idaṃ tassā andhapaveṇiyā mahato gacchagumbassa anuparigamanayogyatādassanaṃ. Evañhi te ‘‘suciraṃ velaṃ maggaṃ gacchāmā’’ti evaṃ saññino honti. Nāmakaṃyevāti atthābhāvato nāmamattaṃyeva, taṃ pana bhāsitaṃ tehi sārasaññitampi nāmamattatāya asārabhāvato nihīnamevāti āha ‘‘lāmakaṃyevā’’ti.

530.Yatoti bhummatthe nissakkavacanaṃ, sāmaññajotanā ca visese avatiṭṭhatīti āha ‘‘yasmiṃ kāle’’ti. Āyācantīti patthenti. Uggamanaṃ lokassa bahukārabhāvato tathā thomanāti. Ayaṃ kira brāhmaṇānaṃ laddhi ‘‘brāhmaṇānaṃ āyācanāya candimasūriyā gantvā loke obhāsaṃ karontī’’ti.

532.Idha pana kiṃ vattabbanti imasmiṃ pana appaccakkhabhūtassa brahmuno sahabyatāya maggadesane tevijjānaṃ kiṃ vattabbaṃ atthi, ye paccakkhabhūtānampi candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ na sakkontīti adhippāyo. ‘‘Yatthā’’ti ‘‘idha panā’’ti vuttamevatthaṃ paccāmasati.

Aciravatīnadīupamākathāvaṇṇanā

542.Samabharitāti sampuṇṇā. Tato eva kākapeyyā. Pārāti paratīraṃ. Apāranti orimatīraṃ. Ehīti āgaccha.

544.Pañcasīla…pe… veditabbā yamaniyamādibrāhmaṇadhammānaṃ tadantogadhabhāvato. Tabbiparītāti pañcasīlādiviparītā pañca verādayo. ‘‘Punapī’’ti vatvā ‘‘aparampī’’ti vacanaṃ itarāyapi nadi upamāya saṅgaṇhanatthaṃ.



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529. 辟字来合只即无义辟字,彼音来作词间合只义。盲行即盲列。"五十六十盲"此显彼盲行大丛众绕行适。如是彼"长时行道"如是想。名只即无义故名只,彼但说彼实想亦名只性无实性低故说"劣只"。
530. 从即处格离格语,共显定别故说"彼时"。求即愿。升世间多益性如是赞。此闻婆罗门执"婆罗门求日月行世间光"。
532. 此但何说即此但非现梵友道示三明何说有,彼现亦日月友道示不能义。"此"即"此但"说只义随。
阿基罗瓦底河譬语注释
542. 满即圆。故只乌饮。彼岸即他岸。此岸即近岸。来即来。
544. 五戒等应知调节等婆罗门法彼摄性故。彼反即五戒等反五怨等。"复"说"他"语摄他河譬亦。

546.Kāmayitabbaṭṭhenāti kāmanīyabhāvena. Bandhanaṭṭhenāti teneva kāmetabbabhāvena sattānaṃ cittassa ābandhanabhāvena. Kāmañcāyaṃ guṇa-saddo atthantaresupi diṭṭhappayogo, tesaṃ panettha asambhavato pārisesañāyena bandhanaṭṭheyeva yuttoti dassetuṃ ‘‘anujānāmī’’tiādinā atthuddhāro āraddho, esevāti bandhanaṭṭho eva. Na hi rūpādīnaṃ kāmetabbabhāve vuccamāne paṭalaṭṭho yujjati tathā kāmetabbatāya anadhippetattā. Rāsaṭṭhaānisaṃsaṭṭhesupi eseva nayo tathāpi kāmetabbatāya anadhippetattā. Pārisesato pana bandhanaṭṭho gahito. Yadaggena hi nesaṃ kāmetabbatā, tadaggena bandhanabhāvo cāti.

Koṭṭhāsaṭṭhopi tesu yujjateva cakkhuviññeyyādikoṭṭhāsabhāvena nesaṃ kāmetabbato. Koṭṭhāse ca guṇa-saddo dissati ‘‘diguṇaṃ vaḍḍhetabba’’ntiādīsu, sampadāṭṭhopi –

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 76);

Ādīsu sopi idha na yujjatīti anuddhaṭo.

Cakkhuviññeyyāti cakkhuviññāṇena vijānitabbā, tena pana vijānanaṃ dassanamevāti āha ‘‘passitabbā’’ti. ‘‘Sotaviññāṇena sotabbā’’ti evamādi etenupāyenāti atidisati. Gavesitampi ‘‘iṭṭha’’nti vuccati, taṃ idha nādhippetanti āha ‘‘pariyiṭṭhā vā hontu mā vā’’ti. Iṭṭhārammaṇabhūtāti sukhārammaṇabhūtā. Kāmanīyāti kāmetabbā. Iṭṭhabhāvena manaṃ appāyantīti manāpā. Piyajātikāti piyasabhāvā.

Gedhenāti lobhena abhibhūtā hutvā pañcakāmaguṇe paribhuñjantīti yojanā. Mucchākāranti mohanākāraṃ. Adhiosannāti adhiggayha ajjhosāya avasannā, tenāha ‘‘ogāḷhā’’ti. Pariniṭṭhānappattāti gilitvā pariniṭṭhāpanavasena pariniṭṭhānaṃ upagatā. Ādīnavanti kāmaparibhoge sampati, āyatiñca dosaṃ apassantā. Ghāsacchādanādisambhoganimittasaṃkilesato nissaranti apagacchanti etenāti nissaraṇaṃ, yoniso paccavekkhitvā tesaṃ paribhogapaññā. Tadabhāvato anissaraṇapaññāti imamatthaṃ dassento ‘‘idametthā’’tiādimāha.

548-9.Āvarantīti kusalappavattiṃ āditova nivārenti. Nivārentīti niravasesato vārayanti. Onandhantīti ogāhantā viya chādenti. Pariyonandhantīti sabbaso chādenti. Āvaraṇādīnaṃ vasenāti āvaraṇādiatthānaṃ vasena. Te hi āsevanabalavatāya purimapurimehi pacchimapacchimā daḷhataratamādibhāvappattā vuttā.

Saṃsandanakathāvaṇṇanā



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546. 应爱义即可爱性。缚义即彼应爱性众生心系缚性。虽此功德字见用他义,彼此不有余理缚义只合故显"听许"等义举始,此只即缚义只。因色等说应爱性时层义不合如是应爱性非意故。聚义功德义亦此理如是亦应爱性非意故。余但缚义取。因彼等应爱性,故缚性。
分义亦彼合眼识等分性彼应爱故。分亦功德字见"二倍增"等,具义亦 -
"无量名,具功德大仙;
功德名集,亦千名"。
等彼亦此不合故不举。
眼识即眼识应知,彼但知见只故说"应见"。"耳识应闻"如是等此方式示。求亦"可意"说,彼此非意故说"求或不或"。可意境即乐境。可爱即应爱。可意生意故意适。爱生即爱性。
贪即贪胜作五欲功德受用结。痴相即迷相。胜沉即胜取着沉,故说"沉"。到达圆满即吞圆满依到达圆满。过患即欲受用现,后过不见。食衣等受用因垢离去此故出离,如理观彼等受用慧。彼无故无出离慧此义显说"此此"等。
548-9. 覆即善转始即遮。阻即无余阻。蔽即如入覆。遍蔽即一切覆。覆等依即覆等义依。彼实修力前前后后得坚等性说。
合语注释;

550. Itthipariggahe sati purisassa pañcakāmaguṇapariggaho paripuṇṇo eva hotīti vuttaṃ ‘‘sapariggahoti itthipariggahena sapariggaho’’ti. ‘‘Itthipariggahena apariggaho’’ti ca idaṃ tevijjabrāhmaṇesu dissamānapariggahānaṃ duṭṭhullatamapariggahābhāvadassanaṃ. Evaṃbhūtānaṃ tevijjānaṃ brāhmaṇānaṃ kā brahmunā saṃsandanā, brahmā pana sabbena sabbaṃ apariggahoti. Veracittena avero, kuto etassa verappayogoti adhippāyo. Cittagelaññasaṅkhātenāti cittuppādagelaññasaññitena, tenassa sabbarūpakāyagelaññabhāvo vutto hoti. Byāpajjhenāti dukkhena. Uddhaccakukkuccādīhīti ādi-saddena tadekaṭṭhā saṃkilesadhammā saṅgayhanti. Appaṭipattihetubhūtāya vicikicchāya sati na kadāci cittaṃ purisassa vase vattati, pahīnāya pana siyā vasavattananti āha ‘‘vicikicchāya abhāvato cittaṃ vase vattetī’’ti. Cittagatikāti cittavasikā, tenāha cittassa vase vattantī’’ti. Na tādisoti brāhmaṇā viya cittavasiko na hoti, atha kho vasībhūtajjhānābhiññatāya cittaṃ attano vase vattetīti vasavattī.

552.Brahmalokamaggeti brahmalokagāmimagge paṭipajjitabbe, paññapetabbe vā, taṃ paññapentāti adhippāyo. Upagantvāti amaggameva ‘‘maggo’’ti micchāpaṭipajjanena upagantvā, paṭijānitvā vā. Paṅkaṃ otiṇṇā viyāti matthake ekaṅgulaṃ vā upaḍḍhaṅgulaṃ vā sukkhatāya ‘‘samatala’’nti saññāya anekaporisaṃ mahāpaṅkaṃ otiṇṇā viya. Anuppavisantīti apāyamaggaṃ brahmalokamaggasaññāya ogāhayanti. Tato eva saṃsīditvā visādaṃ pāpuṇanti. Evanti ‘‘samatala’’ntiādinā vuttanayena. Saṃsīditvāti nimmujjitvā. Sukkhataraṇaṃ maññe tarantīti sukkhanaditaraṇaṃ taranti maññe. Tasmāti yasmā tevijjā amaggameva ‘‘maggo’’ti upagantvā saṃsīdanti, tasmā. Yathāteti yathā te ‘‘samatala’’nti saññāya paṅkaṃ otiṇṇā. Idheva cāti imasmiñca attabhāve. Sukhaṃ vā sātaṃ vā na labhantīti jhānasukhaṃ vā vipassanāsātaṃ vā na labhanti, kuto maggasukhaṃ vā nibbānasātaṃ vāti adhippāyo. Maggadīpakanti maggadīpakābhimataṃ. ‘‘Iriṇa’’nti araññāniyā idaṃ adhivacananti āha ‘‘agāmakaṃ mahārañña’’nti . Migaruruādīnampi anupabhogarukkhehi. Parivattitumpi na sakkā honti mahākaṇṭakatāya. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ. Evaṃ bhogasīlabyasanāni veditabbāni. Rogo eva byasati vibādhatīti rogabyasanaṃ. Evaṃ diṭṭhibyasanampi daṭṭhabbaṃ.

554.Jātasaṃvaḍḍhoti jāto hutvā saṃvaḍḍhito. Na sabbaso paccakkhā honti paricayābhāvato. Ciranikkhantoti nikkhanto hutvā cirakālo. Dandhāyitattanti vissajjane mandattaṃ saṇikavutti, taṃ pana saṃsayavasena cirāyanaṃ nāma hotīti āha ‘‘kaṅkhāvasena cirāyitatta’’nti. Vitthāyitattanti sārajjitattaṃ. Aṭṭhakathāyaṃ pana vitthāyitattaṃ nāma chambhitattanti adhippāyena ‘‘thaddhabhāvaggahaṇa’’nti vuttaṃ.

555.U-iti upasaggayoge lumpa-saddo uddharaṇattho hotīti ‘‘ullumpatū’’ti padassa uddharatūti atthamāha. Upasaggavasena hi dhātu-saddā atthavisesavuttino honti yathā ‘‘uddharatū’’ti.

Brahmalokamaggadesanāvaṇṇanā



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550. 有女执时男五欲功德执圆满只故说"有执即女执有执"。"女执无执"此三明婆罗门见执最重执无显示。如是三明婆罗门何梵合,梵但一切一切无执故。怨心无怨,何此怨用义。心病名即心生病名,故彼一切色身病性说。恼即苦。掉举恶作等即等字摄同彼染法。无行因疑有时心男不转,断但应转故说"疑无故心转"。心行即心自在,故说"心依转"。非如是即婆罗门如心自在无,但自在禅通性心自转故自在。
552. 梵界道即梵界道行,施设或,彼施设义。近即非道只"道"邪行近,承认或。入泥如即顶一指或半指或干想"平"想多人大泥入如。随入即恶道梵界道想入。故只沉得败。如即"平"等说方式。沉即没。干度想度即干河度度想。故即因三明非道只"道"近沉,故。如彼即如彼"平"想泥入。此只即此生。乐或适或不得即禅乐或观适或不得,何道乐或涅槃适义。道灯即道灯执。"荒"即无村此异名故说"无村大林"。兽鹿等亦无用树。转亦不能因大刺。亲戚难破坏亲戚难。如是财戒难应知。病只难害故病难。如是见难亦应见。
554. 生长即生作长。非一切现无熟故。久出即出作久时。迟疑性即答迟性慢行,彼但疑依迟名故说"疑依迟性"。怯性即畏性。注但怯性名僵性义依"取僵性"说。
555. 上即上前合掠字举义故"上举"语举义说。上前依故根字义别说如"举"。
梵界道示注释;

556. Yassa atisayena balaṃ atthi, so ‘‘balavā’’ti vuttoti āha ‘‘balasampanno’’ti. Saṅkhaṃ dhamayatīti saṅkhadhamako, taṃ dhamayitvā tato saddapavattako. Appanāva vaṭṭati paṭipakkhato sammadeva cetaso vimuttibhāvato.

Pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ pamāṇakarānaṃ saṃkilesadhammānaṃ avikkhambhanato. Tathā hi taṃ brahmavihārapubbabhāgabhūtaṃ pamāṇaṃ atikkamitvā odissakaanodissakadisāpharaṇavasena vaḍḍhetuṃ na sakkā. Vuttavipariyāyato pana appamāṇakataṃ kammaṃ nāma rūpārūpāvacaraṃ, tenāha ‘‘tañhī’’tiādi. Tattha arūpāvacare odissakānodissakavasena pharaṇaṃ na labbhati, tathā disāpharaṇaṃ.

Keci pana taṃ āgamanavasena labbhatīti vadanti, tadayuttaṃ. Na hi brahmavihāranissando āruppaṃ, atha kho kasiṇanissando, tasmā yaṃ suvibhāvitaṃ vasībhāvaṃ pāpitaṃ āruppaṃ, taṃ ‘‘appamāṇakata’’nti vuttanti daṭṭhabbaṃ. Yaṃ vā sātisayaṃ brahmavihārabhāvanāya abhisaṅkhatena santānena nibbattitaṃ, yañca brahmavihārasamāpattito vuṭṭhāya samāpannaṃ arūpāvacarajjhānaṃ, taṃ iminā pariyāyena pharaṇappamāṇavasena appamāṇakatanti vattuṃ vaṭṭatīti apare. Vīmaṃsitvā gahetabbaṃ.

Rūpāvacarārūpāvacarakammeti rūpāvacarakamme, arūpāvacarakamme ca sati. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā paṭibāhitvā sayaṃ ohīyakaṃ hutvā paṭisandhiṃ dātuṃ samatthabhāve na tiṭṭhati. Laggitunti āvarituṃ nisedhetuṃ. Ṭhātunti paṭibalo hutvā ṭhātuṃ. Pharitvāti paṭippharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Kammassa pariyādiyanaṃ nāma tassa vipākuppādanaṃ nisedhetvā attano vipākuppādananti āha ‘‘tassa vipākaṃ paṭibāhitvā’’tiādi. Evaṃ mettādivihārīti evaṃ vuttānaṃ mettādīnaṃ brahmavihārānaṃ vasena mettādivihārī.

559.Aggaññasutte…pe… alatthunti aggaññasutte āgatanayena upasampadañceva arahattañca alatthuṃ paṭilabhiṃsu. Sesaṃ suviññeyyameva.

Tevijjasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca terasasuttapaṭimaṇḍitassa sīlakkhandhavaggassa atthavaṇṇanāya

Līnatthappakāsanāti.

Sīlakkhandhavaggaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Mahāvaggaṭīkā

1. Mahāpadānasuttavaṇṇanā

Pubbenivāsapaṭisaṃyuttakathāvaṇṇanā



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556. 谁极力有,彼"有力"说故说"具力"。吹螺即吹螺,彼吹从声起。近行只合对治从正心解脱性故。
量作业名欲界量作染法不除故。如是彼梵住前分量越指非指方遍依增不能。说相反但无量作业名色无色界,故说"彼实"等。彼无色界指非指依遍不得,如是方遍。
某说彼来依得,彼不合。因非梵住流无色,但遍流,故善修得自在无色,"无量作"说应见。或极梵住修造相续生,及梵住定出入无色界禅,彼此方便遍量依无量作说合某。观取。
色界无色界业即色界业,无色界业有。不下不住即作积亦欲界业如得广大禅无退彼胜遮自下作再生给能性不住。着即覆遮。住即能作住。遍即反遍。尽即彼能尽。业尽名彼果生遮自果生故说"彼果遮"等。如是慈等住即如是说慈等梵住依慈等住。
559. 起源经等得即起源经来方式具足亦罗汉亦得得。余易知只。
三明经注释释隐义。
毕及十三经庄严戒蕴品义注释
释隐义。
戒蕴品注毕。
礼彼世尊罗汉正等觉
长部
大品注
1. 大本经注释
前住相应语注释

1. Yathājātānaṃ karerirukkhānaṃ ghanapattasākhāviṭapehi maṇḍapasaṅkhepehi sañchanno padeso ‘‘karerimaṇḍapo’’ti adhippeto. Dvāreti dvārasamīpe. Dvāre ṭhitarukkhavasena aññatthāpi samaññā atthīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Kathaṃ pana bhagavā mahāgandhakuṭiyaṃ avasitvā tadā karerikuṭikāyaṃ vihāsīti? Sāpi buddhassa bhagavato vasanagandhakuṭi evāti dassento ‘‘antojetavane’’tiādimāha. Salaḷāgāranti devadārurukkhehi katagehaṃ. Pakatibhattassa pacchatoti bhikkhūnaṃ pākatikabhattakālato pacchā, ṭhitamajjhanhikato uparīti attho. Piṇḍapātato paṭikkantānanti piṇḍapātabhojanato apetānaṃ. Tenāha ‘‘bhattakicca’’ntiādi.

Maṇḍalasaṇṭhānā māḷasaṅkhepena katā nisīdanasālā ‘‘maṇḍalamāḷa’’nti adhippetāti āha ‘‘nisīdanasālāyā’’ti. Pubbenivāsapaṭisaṃyuttāti ettha pubba-saddo atītavisayo, nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthi, khandhā ca santānavaseneva pavattantīti āha ‘‘pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsenā’’ti. Yojetvāti visayabhāvena yojetvā. Pavattitāti kathitā. Dhammūpasaṃhitattā dhammato anapetāti dhammī. Tenāha ‘‘dhammasaṃyuttā’’ti.

Udapādīti paduddhāro, tassa uppannā jātāti iminā sambandho. Taṃ panassā uppannākāraṃ pāḷiyaṃ saṅkhepatova dassitaṃ, vitthārato dassetuṃ ‘‘aho acchariya’’ntiādi āraddhaṃ. Tattha ke anussaranti, ke nānussarantīti padadvaye paṭhamaṃyeva sappapañcanaṃ, na itaranti tadeva puggalabhedato, kālavibhāgato, anussaraṇākārato, opammato niddisantena ‘‘titthiyā anussarantī’’tiādi vuttaṃ. Aggappattakammavādinoti sikhāppattakammavādino ‘‘atthi kammaṃ atthi kammavipāko’’ti (paṭi. ma. 1.234) evaṃ kammassakatāñāṇe ṭhitā tāpasaparibbājakā. Cattālīsaṃyeva kappe anussarantīti brahmajālādīsu (dī. ni. 

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1. 如生迦利利树密叶枝顶亭集覆处"迦利利亭"义。门即门近。门住树依他亦名有故显"如"等说。何但世尊不住大香室彼时住迦利利小屋?彼亦佛世尊住香室只故显"内祇树"等说。沙罗室即天木树作屋。常食后即比丘常食时后,住中午上义。托钵回即托钵食去。故说"食事"等。
圆形缘圈作坐殿"圆堂"义故说"坐殿"。前住相应即此前字过去境,住字业成,离蕴住法无,蕴依相续只转故说"前住蕴相续名前住"。合即境性合。转即说。法依故法不离故法。故说"法相应"。
生即语举,彼生起此合。彼实彼生相经略只显,广显"哦希有"等始。彼何忆,何不忆语二初只详说,非他故彼只人别,时分,忆相,譬显"外道忆"等说。至顶业说即顶业说"有业有业果"如业自知住苦行外道。四十劫只忆即梵网等。

1.33) bhagavatā tathā paricchijja vuttattā. Tato paraṃ na anussarantīti tathāvacanañca diṭṭhigatopaṭṭhakassa tesaṃ ñāṇassa paridubbalabhāvato.

Sāvakāti mahāsāvakā tesañhi kappasatasahassaṃ pubbābhinīhāro. Pakatisāvakā pana tato ūnakameva anussaranti. Yasmā ‘‘kappānaṃ lakkhādhikaṃ ekaṃ, dve ca asaṅkhyeyyānī’’ti kālavasena evaṃ parimāṇo yathākkamaṃ aggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakabodhipaccekabodhipāramitāsambharaṇañca, tasmā vuttaṃ ‘‘dve aggasāvakā…pe… kappasatasahassañcā’’ti. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa saparicchedatā āpannāti codanaṃ sandhāyāha ‘‘buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussarantī’’ti ‘‘yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3, 5) vacanato. Sabbaññutaññāṇassa viya hi buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthi, tasmā yaṃ yaṃ ñātuṃ icchanti, te taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede karuṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannimittakānaṃ abhiññāñāṇānanti vuttaṃ ‘‘buddhānaṃ…pe… natthī’’ti.

Khandhapaṭipāṭiyāti yathāpaccayaṃ anupubbapavattamānānaṃ khandhānaṃ anupubbiyā. Khandhappavattinti vedanādikkhandhappavattiṃ. Tesañhi anubhavanādiākāraggahaṇamassa sātisayaṃ, taṃ saññābhave tattha tattha anussaraṇavasena gahetvā gacchantā ekavokārabhave alabhantā ‘‘na passantī’’ti vuttā, jāle patitā viya sakuṇā, macchā viya cāti adhippāyo. Kuṇṭhā viyāti dandhā viya. Paṅguḷā viyāti pīṭhasappino viya. Diṭṭhiṃ gaṇhantīti adhiccasamuppannikadiṭṭhiṃ gaṇhanti. Yaṭṭhikoṭihetukaṃ gamanaṃ yaṭṭhikoṭigamanaṃ khandhapaṭipāṭiyā amuñcanato.

Evaṃ santepīti kāmaṃ buddhasāvakāpi asaññabhave khandhappavattiṃ na passanti, evaṃ santepi te buddhasāvakā asaññabhavaṃ laṅghitvā parato anussaranti. ‘‘Vaṭṭe’’tiādi tathā tesaṃ anussaraṇākāradassanaṃ. Buddhehi dinnanaye ṭhatvāti ‘‘yattha pañcakappasatāni rūpappavattiyeva, na arūpappavatti, so asaññabhavo’’ti evaṃ sammāsambuddhehi desitāyaṃ dhammanettiyaṃ ṭhatvā. Evañhi antarā cutipaṭisandhiyo apassantā parato anussaranti seyyathāpi āyasmā sobhitoti (theragā. aṭṭha. 1.

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1. 33) 世尊如是定说故。彼后不忆即如是说亦见取执彼等智极弱性故。
声闻即大声闻彼实劫十万前愿。常声闻但彼少只忆。因"劫百千一,二亦无量"时依如是量如次上首声闻缘觉福智前愿,声闻觉缘觉道圆满集故说"二上首声闻等劫十万"。若觉圆满集时限彼等圣者神通智力,如是佛亦有限得故诘念说"佛但此量限无,几欲,几忆"如"几所化,几智"说。如一切智如是佛神通智亦自境限名无,故何何欲知,彼彼知只。又或虽时限悲方便善摄等因胜性大觉圆满慧度转威力限名无,何彼缘神通智故说"佛等无"。
蕴次第即如缘次第转蕴次序。蕴转即受等蕴转。彼实受等相取此极,彼想有彼彼忆依取去一蕴有不得"不见"说,如网堕鸟,如鱼义。如钝即如迟。如跛即如座行。取见即无因生见取。杖端因行杖端行蕴次第不舍故。
如是实即虽佛声闻亦无想有蕴转不见,如是实彼佛声闻超无想有后忆。"轮"等彼如是彼等忆相显。佛与道住即"何五百劫色转只,非无色转,彼无想有"如是正等觉示法道住。如是实中死生不见后忆如具寿苏毗多(长老偈注1.)。

2.164 sobhitattheragāthāvaṇṇanā). So kira pubbenivāse ciṇṇavasī hutvā anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññabhave attano acittakapaṭisandhi tāva addasa, tato paraṃ pañcakappasataparimāṇe kāle cutipaṭisandhiyo adisvā avasāne cutiṃ disvā ‘‘kiṃ nāmeta’’nti āvajjayamāno nayavasena ‘‘asaññabhavo bhavissatī’’ti niṭṭhaṃ agamāsi. Atha naṃ bhagavā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesi. ‘‘Cutipaṭisandhiṃ oloketvā’’ti idaṃ cutipaṭisandhivasena tesaṃ ñāṇassa saṅkamanadassanaṃ, tena sabbaso bhave anāmasitvā gantuṃ na sakkontīti dasseti.

Taṃ tadeva passantīti yathā nāma saradasamaye ṭhitamajjhanhikavelāya caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa suppahīnattā. Tenāha ‘‘buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ, sūriyamaṇḍalobhāsasadisa’’nti ca ādi.

Tathā sāvakā ca paccekabuddhā cāti. Ettha tathā-saddena ‘‘attanā diṭṭhakatasutameva anussarantī’’ti idaṃ upasaṃharati, tena sappadesameva nesaṃ anussaraṇaṃ, na nippadesanti nidasseti.

Khajjopanakaobhāsasadisaṃ ñāṇassa ativiya appānubhāvatāya. Sāvakānanti ettha pakatisāvakānaṃ pākatikapadīpobhāsasadisaṃ. Mahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsettharagāthāvaṇṇanāya vitthāro) mahāpadīpobhāsasadisaṃ. Tenāha visuddhimagge (visuddhi. 2.402) ‘‘ukkāpabhāsadisa’’nti. Osadhitārakobhāsasadisanti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyakattā ‘‘osadhī’’ti evaṃ laddhanāmāya tārakāya pabhāsadisaṃ. Saradasūriyamaṇḍalobhāsasadisaṃ sabbaso andhakāravidhamanato. Apaṭubhāvahetuko visayaggahaṇe cañcalabhāvo khalitaṃ, kuṇṭhibhāvahetuko visayassa anabhisamayo paṭighāto.Āvajjanapaṭibaddhamevāti āvajjanamattādhīnaṃ, āvajjitamatte eva yathicchitassa paṭivijjhanakanti attho. Sesapadadvayepi eseva nayo.

Asaṅgaappaṭihataṃ pavattamānaṃ bhagavato ñāṇaṃ lahutarepi visaye, garutare ca ekasadisamevāti dassetuṃ ‘‘dubbalapattapuṭe’’tiādinā upamādvayaṃ vuttaṃ. Dhammakāyattā bhagavato guṇaṃ ārabbha pavattā ‘‘bhagavantaṃyeva ārabbha uppannā’’ti vuttaṃ. Taṃ sabbampīti taṃ yathāvuttaṃ sabbampi pubbenivāsapaṭisaṃyuttaṃ kathaṃ. Titthiyānaṃ, sāvakānañca pubbenivāsānussaraṇaṃ bhagavato pubbenivāsānussaraṇassa hīnudāharaṇadassanavasenettha kathitaṃ. Evañhi bhagavato mahantabhāvo visesato pakāsito hotīti. Saṅkhepatoti samāsato. Yattakopi pubbenivāsānussatiñāṇassa pavattibhedo attano ñāṇassa visayabhūto, taṃ sabbaṃ tadā yathākathitaṃ te bhikkhū saṅkhipitvā ‘‘itipī’’ti āhaṃsu. Tassa ca anekākāratāya āmeḍitavacanaṃ, pi-saddo sampiṇḍanattho, ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya ākārattho iti-saddoti dassento ‘‘evampī’’ti tadatthamāha.

2-

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2. 164 苏毗多长老偈注。彼闻前住修自在作渐次自生处忆至无想有自无心结生见,彼后五百劫量时死生不见终死见"何名此"观察道依"无想有将是"定去。彼世尊彼因缘起作前住忆上首处置。"观死生"此死生依彼等智行显示,彼一切有不触去不能故显。
彼彼只见即如秋时住中午时四肘屋具眼人色极显世成此,有但彼细隐等别色非境。非但佛欲知所知非境,但彼智光照手掌阿摩勒果如极显极明只如是所知障善断故。故说"佛但自或他见作闻,日轮光似"等。
如是声闻亦缘觉亦。此如是字"自见作闻只忆"此摄,彼有分只彼等忆,非无分故示。
萤火光似智极少威力故。声闻即此常声闻常灯光似。大声闻大灯光似。故说清净道"炬光似"。药星光似即盛光此持,药或助力给故"药"如是得名星光似。秋日轮光似一切暗破故。无明因境取动摇过失,钝因境不证障碍。寻相应只即寻量依,寻量只如欲通达义。余语二亦此理。
无着无碍转世尊智轻亦境,重亦一似故显"弱叶包"等譬二说。法身性世尊功德缘转"世尊只缘生"说。彼一切即彼如说一切前住相应语。外道,声闻前住忆世尊前住忆劣譬显依此说。如是实世尊大性胜显故。略即摄。几亦前住忆智转差别自智境,彼一切彼时如说彼比丘摄"如是"说。彼亦多相故重说,亦字集义,如"如是比丘愚危险"等相义如是字故显"如是"彼义说。
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3.Vuttamevāti ettha ca idha pāṭhe yaṃ vattabbaṃ tena pāṭhena sādhāraṇaṃ, taṃ vuttamevāti adhippetaṃ, na asādhāraṇaṃ apubbapadavaṇṇanāya adhikatattāti taṃ dassento ‘‘ayameva hi viseso’’tiādimāha. ‘‘Assosī’’ti idaṃ savanakiccanipphattiyā vuttaṃ saddaggahaṇamukhena tadatthāvabodhassa siddhattā. Tattha pana pāḷiyaṃ ‘‘imaṃ saṃkhiyadhammaṃ viditvā’’ icceva (dī. ni. 1.2) vuttaṃ. Ime bhikkhū mama guṇe thomenti, kathaṃ? Mama pubbenivāsañāṇaṃ ārabbhāti yojanā. Nipphattinti kiccanipphattiṃ, tena kātabbakiccasiddhanti attho. Noti pucchāvācī nu-iti iminā samānattho nipātoti vuttaṃ ‘‘iccheyyātha nū’’ti. Nanti bhagavantaṃ. ‘‘Yaṃ bhagavā’’ti ettha yaṃ-saddena kiriyāparāmasanabhūtena ‘‘dhammiṃ kathaṃ katheyyā’’ti evaṃ vuttaṃ. Dhammikathākaraṇaṃ parāmaṭṭhaṃ ‘‘etassā’’ti padassa atthoti āha ‘‘etassa dhammikathākaraṇassā’’ti, ādaravasena pana taṃ dvikkhattuṃ vuttaṃ.



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3. 说只即此亦此文何说彼文共,彼说只义,非不共非前词注增故彼显"此实差别"等说。"闻"此闻事成说声取门彼义解成故。彼但经"此计法知"只说。此比丘我功赞,何?我前住智缘结。成即事成,彼应作事成义。诸即问语诺此同义助词故说"欲诸"。彼即世尊。"何世尊"此此何字业示作"法语说"如是说。法语作示"此"语义故说"此法语作",敬依但彼二次说。

4.Suṇāthāti ettha iti-saddo ādiattho, pakārattho vā, etena ‘‘manasi karothā’’ti padaṃ saṅgaṇhāti. Sotāvadhānaṃ sotassa odahanaṃ, sussūsāti attho. Chinnaṃ upacchinnaṃ vaṭumaṃ saṃsāravaṭṭaṃ etesanti chinnavaṭumakā, sammāsambuddhā, aññe ca khīṇāsavā, idha pana sammāsambuddhā adhippetā. Tesañhi sabbaso anussaraṇaṃ itaresaṃ avisayo. Tenāha ‘‘aññesaṃ asādhāraṇa’’nti. Paccattavacane dissati yaṃ-saddo kammatthadīpanato. Upayogavacane dissati yaṃ-saddo pucchanakiriyāya kammatthadīpanato. Tanti ca upayogavacanameva pucchati-saddassa dvikammakabhāvato. Yanti yena kāraṇenāti ayamettha atthoti āha ‘‘karaṇavacane dissatī’’ti. Bhummeti daṭṭhabboti yathā yaṃ-saddo na kevalaṃ paccattaupayogesu eva, atha kho karaṇepi dissati, evaṃ idha bhummeti daṭṭhabbo. Dasasahassilokadhātunti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ. Unnādento uppajji anekacchariyapātubhāvapaṭimaṇḍitattā buddhuppādassa.

Kālassa bhaddatā nāma tattha sattānaṃ guṇavibhūtiyā, buddhuppādaparamā ca guṇavibhūtīti tabbahulatā yassa kappassa bhaddatāti āha ‘‘pañcabuddhuppādapaṭimaṇḍitattā sundarakappe’’ti, tathā sārabhūtaguṇavasena ‘‘sārakappe’’ti . ‘‘Imaṃ kappaṃ thomento evamāhā’’ti vatvā imassa kappassa tathā thometabbatā anaññasādhāraṇāti dassetuṃ ‘‘yato paṭṭhāyā’’tiādi vuttaṃ. Tattha yato paṭṭhāyāti yato pabhuti abhinīhāro katoti manussattādiaṭṭhaṅgasamannāgato abhinīhāro pavattito. Saṃsārassa anādibhāvato imassa bhagavato abhinīhārato puretaraṃ uppannā sammāsambuddhā anantā aparimeyyāti tehi uppannakappe nivattento ‘‘etasmiṃ antare’’ti āha. Kāmaṃ dīpaṅkarabuddhuppāde ayaṃ bhagavā abhinīhāramakāsi, tassa pana bhagavato nibbatti imassa abhinīhārato purimatarāti vuttaṃ ‘‘amhākaṃ…pe… nibbattiṃsū’’ti.

Asaṅkhyeyyakappapariyosāneti mahākappānaṃ asaṅkhyeyyapariyosāne. Esa nayo ito paresupi. ‘‘Ito tiṃsakappasahassānaṃ uparī’’ti etena padumuttarassa bhagavato, sumedhassa ca bhagavato antare ekūnasattatikappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito aṭṭhārasannaṃ kappasahassānaṃ uparī’’ti iminā sujātassa bhagavato, atthadassissa ca bhagavato antare ekenūnāni dvādasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito catunavute kappe’’ti iminā dhammadassissa bhagavato, siddhatthassa ca bhagavato antare chādhikanavasatuttarāni sattarasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ekatiṃse kappe’’ti iminā vipassissa bhagavato, sikhissa ca bhagavato antare saṭṭhi kappāni buddhasuññāni ahesunti dasseti. Te sabbepi padumuttarassa bhagavato oraṃ sumedhādīhi uppannakappehi saddhiṃ samodhāniyamānā satasahassā kappā honti, yattha mahāsāvakādayo (theragā. aṭṭha. 

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4. 听即此如是字始义,相义或,此"作意"语摄。耳注是耳置,欲闻义。断断轮轮回轮此即断轮,正等觉,余亦漏尽,此但正等觉义。彼实一切忆余非境。故说"余不共"。主格见何字业显故。对格见何字问业显故。彼亦对格只问语二业性故。何即何因即此此义故说"具格见"。处即应见即如何字非但主对只,但亦具见,如是此处应见。万世界即生田万轮围。声起生多希有现庄严佛生故。
时祥名彼众生功德荣,佛生最上亦功德荣故多何劫祥故说"五佛生庄严好劫",如是实性功依"实劫"。"此劫赞如是说"说已此劫如是应赞不他共故显"从何"等说。彼从何即从何始发愿作即人等八分具发愿转。轮回无始故此世尊发愿前生正等觉无量无数故彼生劫遮"此间"说。虽然燃灯佛生此世尊作发愿,彼但世尊生此发愿前故说"我等生"。
无量劫终即大劫无量终。此理此后亦。"此三万劫上"此莲华胜世尊,善慧亦世尊间六万九千劫佛空有故显。"此一万八千上"此善生世尊,义见亦世尊间少一一万二千劫佛空有故显。"此九十四劫"此法见世尊,悉达亦世尊间六百九十七千劫佛空有故显。"三十一劫"此毗婆尸世尊,尸弃亦世尊间六十劫佛空有故显。彼一切亦莲华胜世尊下善慧等生劫共集十万劫有,何大声闻等(长老偈注

2.21 vaṅgīsattheragāthāvaṇṇanā) vivaṭṭū panissayāni kusalāni sambhariṃsu. Buddhasuññepi loke paccekabuddhā uppajjitvā tesaṃ purisavisesānaṃ puññābhisandābhibuddhiyā paccayā honti. ‘‘Evamaya’’ntiādi vuttamevatthaṃ nigamanavasena vadati.

‘‘Kiṃ paneta’’ntiādi pubbanimittavibhāvanatthāya āraddhaṃ. Tattha etanti buddhānaṃ uppajjanaṃ. Kappasaṇṭhānakālasminti vivaṭṭakappassa saṇṭhahanakāle. Ekamasaṅkhyeyyanti saṃvaṭṭaṭṭhāyiṃ sandhāyāha. Ekaṅgaṇaṃ hutvā ṭhiteti pabbatarukkhagacchādīnaṃ, meghādīnañca abhāvena vivaṭaṃaṅgaṇaṃ hutvā ṭhite. Lokasannivāseti bhājanalokena sannivisitabbaṭṭhāne. Vīsati yaṭṭhiyo usabhaṃ. ‘‘Usabhamattā, dve usabhamattā’’tiādinā paccekaṃ mattā-saddo yojetabbo. Yojanasahassamattā hutvāti patamānāva udakadhārā yojanasahassamattaṃ ākāsaṭṭhānaṃ pharitvā pavattiyā yojanasahassamattā hutvā. Yāva avinaṭṭhabrahmalokāti yāva ābhassarabrahmalokā, yāva subhakiṇhabrahmalokā, yāva vehapphalabrahmalokāti attho.

Vātavasenāti saṭṭhisahassādhikanavayojanasatasahassubbedhassa sandhārakavātamaṇḍalassa vasena. Mahābodhipallaṅkoti mahābodhipallaṅkappadesamāha. Tassa pacchā vināso, paṭhamaṃ saṇṭhahanañca dhammatāvasena veditabbaṃ. Tatthāti tasmiṃ padese. Pubbanimittaṃ hutvāti buddhappādassa pubbanimittaṃ hutvā. Pubbanimittasannissayo hi gaccho nissitavohārena tathā vutto. Tenāha ‘‘tassā’’tiādi. Kaṇṇikābaddhāni hutvāti ābaddhakaṇṇikā viya hutvā. Suddhāvāsabrahmāno attamanā…pe… gacchantīti yojanā. Vehapphalepi subhakiṇhe saṅgahetvā ‘‘nava brahmalokā’’ti vuttaṃ. Tathā hi te catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Nikkhamantesūti mahābhinikkhamanaṃ abhinikkhamantesu. Abhijāti panettha jātibhāvasāmaññena gabbhokkantiyāva saṅgahitā. Nimīyati anumīyati phalaṃ etenāti nimittaṃ, kāraṇaṃ. Ñāpakampi hi kāraṇaṃ disvā tassa abyabhicārībhāvena phalaṃ siddhameva katvā gaṇhi, yathā taṃ asito isi abhijātiyaṃ mahāpurisassa lakkhaṇāni disvā tesaṃ abyabhicārībhāvena buddhaguṇe siddhe eva katvā gaṇhi, evaṃ pana gayhamānaṃ tannimittakaṃ phalaṃ tadānubhāvena siddhaṃ viya voharīyati tabbhāve bhāvato. Tenāha ‘‘tesaṃ nimittānaṃ ānubhāvenā’’tiādi. Tathā cāha bhagavā ‘‘so tena lakkhaṇena samannāgato…pe… rājā samāno kiṃ labhati, buddho samāno kiṃ labhatī’’ti (dī. ni. 3.202, 204) ca evamādi. Imamatthanti pañca buddhā imasmiṃ kappe uppajjissantīti imamatthaṃ yāthāvato jāniṃsu.

Jātiparicchedādivaṇṇanā

5-

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2. 21 婆耆沙长老偈注) 解脱亦资粮善集。佛空亦世人缘觉生彼人胜福流增长缘有。"如是此"等说只义结说。
"何但此"等前相显义始。彼此即佛生。劫住时即坏劫住时。一无量即坏住念说。一地作住即山树丛等,云等亦无故开地作住。世住即器世住处。二十杖牛。"牛量,二牛量"等各别量字应合。由旬千量作即落只水流由旬千量空处遍转依由旬千量作。至未坏梵世即至光音梵世,至遍净梵世,至广果梵世义。
风依即六万九千由旬百千高持风轮依。大菩提座即大菩提座处说。彼后坏,第一住亦法性依应知。彼即彼处。前相作即佛生前相作。前相依实丛依言说如是说。故说"彼"等。环缚作即缚环如作。净居梵欢喜等行结。广果亦遍净摄"九梵世"说。如是彼第四识住依。出即大出出。生但此生性共依入胎只摄。量即度量果此即相,因。显亦因见彼不离性故果成只取,如彼阿私陀仙生大士相见彼不离性故佛功成只取,如是但取彼相果彼威成如言说彼有有故。故说"彼相威"等。如是亦说世尊"彼具相等王作何得,佛作何得"等如是。此义即五佛此劫生此义如实知。
生边等注
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7.Kappaparicchedavasenāti ‘‘ito so ekanavute kappe’’tiādinā yattha yattha kappe te te buddhā uppannā, tassa tassa kappassa paricchindanavasena parijānanavasena. ‘‘Idaṃ ta’’nti hi niyametvā paricchijja jānanaṃ paricchindanaṃ paricchedo. Parittanti ittaraṃ. Lahukanti sallahukaṃ, āyuno adhippetattā rassanti vuttaṃ hoti. Tenāha ‘‘ubhayametaṃ appakasseva vevacana’’nti.

‘‘Appaṃ vā bhiyyo’’ti avisesajotanaṃ ‘‘vīsaṃ vā tiṃsaṃ vā’’tiādinā aniyamitavaseneva yathālābhato vavatthapetvā ayañca nayo apacuroti dassento ‘‘evaṃ dīghāyuko pana atidullabho’’ti āha. Idaṃ taṃ visesavavatthāpanaṃ puggalesu pakkhipitvā dassento ‘‘tattha visākhā’’tiādimāha.

Yadi evaṃ kasmā amhākaṃ bhagavā tattakampi kālaṃ na jīvi, nanu mahābodhisattā carimabhave ativiyauḷāratamena puññābhisaṅkhārena paṭisandhiṃ gaṇhantīti? Saccametanti. Tattha kāraṇaṃ dassetuṃ ‘‘vipassīādayo panā’’tiādi vuttaṃ. Tattha abhijātiyā mettāṭhānatāya abhisaṅkhāraviññāṇassa mettāpubbabhāgatā. Tadanuguṇañhi tesaṃ visesato paṭisandhiviññāṇaṃ. Tassa visesato bahulaṃ khemavitakkūpanissayatāya somanassasahagatatā, anaññasādhāraṇaparopadesarahitañāṇavisesūpanissayatāya ñāṇasampayuttatā, asaṅkhārikatā ca veditabbā, asaṅkhyeyyaṃ āyu ādhāravisesato, nissayavisesato, paṭipakkhadūrībhāvato, pavattiākāravisesato ca aparimeyyānubhāvatāya kāraṇassa. Tattha cirataraṃ kālaṃ santānassa pāramitāparibhāvitatā ādhāravisesatā. Alobhajjhāsayādiāsayasampadā nissayavisesatā. Lābhamacchariyādipāpadhammavikkhambhanaṃ paṭipakkhadūrībhāvo. Sabbasattānaṃ sakalavaṭṭadukkhanissaraṇatthāya āyūhanā pavattiākāraviseso veditabbo.

Ayañca nayo sabbesaṃ mahābodhisattānaṃ carimabhavābhinibbattakakammāyūhane sādhāraṇoti tassa phalenāpi ekasadiseneva bhavitabbanti āha ‘‘iti sabbe buddhā asaṅkhyeyyāyukā’’ti, asaṅkhyeyyakālāvatthānāyukāti attho. Asaṅkhyeyyāyukasaṃvattanasamatthaṃ paricitaṃ kammaṃ hoti, buddhā pana tadā manussānaṃ paramāyuppamāṇānurūpameva kālaṃ ṭhatvā parinibbāyanti tato paraṃ ṭhatvā sādhetabbapayojanābhāvato, dhammatāvesāti vā veditabbā. Aṭṭhakathāyaṃ pana tato paraṃ pana aṭṭhānassa ‘‘utubhojanavipattiyā’’ti (dī. ni. aṭṭha. 2.5) kāraṇaṃ vuttaṃ, ‘‘taṃ lokasādhāraṇaṃ loke jātasaṃvuddhānaṃ tathāgatānaṃ na hotī’’ti na sakkā vattuṃ. Tathā hi nesaṃ rogakilamathādayo hontiyeva. Utubhojanavasenāti asampannassa, sampannassa ca utuno, bhojanassa ca vasena yathākkamaṃ āyu hāyatipi vaḍḍhatipi. Āyūti ca paramāyu adhippetaṃ. Tattha yaṃ vattabbaṃ, taṃ brahmajālādiṭīkāyaṃ (dī. ni. ṭī. 


根据您的要求，我将巴利文直译为简体中文：
7. "依照劫数区分"意思是"在此之前九十一劫"等，无论是在哪一劫中那些佛陀出世，都是依据对那些劫的区分方式来了知。"这是那个"即是确定后加以区分而了知，称为区分。"少量"即是短暂。"轻微"即是轻易，因为指的是寿命，所以说是短促。因此说"这两者都是'少量'的同义词"。
"或稍多"这种不特定的说明，是像"二十或三十"等这样不确定的方式，根据所得而确立，而且这种方式并不普遍，因此说"如此长寿实在极为罕见"。为了说明这种特殊的确立应用到个人身上，所以说"其中毗舍佉"等等。
如果是这样，为什么我们的世尊不能活那么长的时间呢？难道大菩萨们在最后一世不是以极其殊胜的福德之力来结生的吗？这是事实。为了说明这其中的原因，所以说了"但毗婆尸等"等等。其中，由于高贵出身而处于慈悲之地，所以行识具有慈悲为先导的特质。因为他们的结生识特别与此相应。应当理解，由于多数与安稳寻相应，所以特别与喜俱；由于与无与他人共通、不需他人教导的殊胜智相应，所以与智相应；而且是无行的。寿命无量是由于所依特殊、所缘特殊、远离对立、特殊活动方式，以及因缘的无量威力。其中，相续流在长时期内被波罗蜜所熏习是所依特殊。具足无贪意乐等意乐是所缘特殊。压制利养嫉妒等恶法是远离对立。为了一切众生解脱整个轮回苦而精进是特殊活动方式。
这种方式是一切大菩萨在最后一世所造作的业力中所共同的，所以其果报也应当是相同的，因此说"如是一切佛陀都是无量寿"，意思是具有持续无量时间的寿命。所修习的业能导致无量寿，但佛陀们只住世到当时人类最长寿命的程度就入涅槃，因为超过那个时间已无所作为，或者应当理解这是法性。但在注释书中说超过那个时间是不适宜的原因是"由于气候饮食的恶劣"，不能说"这是世间共同的（现象），对于在世间出生成长的如来们是不存在的"。同样地，他们确实也会有疾病疲劳等。"依气候饮食"即是依据不适宜的和适宜的气候和饮食的缘故，寿命相应地减少和增长。这里的"寿命"是指最长寿命。关于这点应该说的内容，在《梵网经》等的复注中已经说明。

1.40) vuttameva.

Idāni tamatthaṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tattha yadā’’tiādi vuttaṃ. Dhamme niyuttā dhammikā, na dhammikā adhammikā, hiṃsādiadhammapasutā. Adhammikameva hoti issarajanānaṃ anuvattanena, paresaṃ diṭṭhānugatiāpajjanena ca. Uṇhavalāhakā devatāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathā cittuppādasamakālameva yathicchitaṭṭhānaṃ uṇhaṃ pharamānā valāhakamālā nātibahalā ito cito nabhaṃ chādentī vitanoti. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Tāsanti ettha ‘‘mittā’’ti padaṃ ānetvā yojanā. Kāmaṃ heṭṭhā vuttā sattavidhāpi devatā cātumahārājikāva tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto ‘‘cātumahārājikā’’ti āha. Tāsaṃ adhammikatāyāti rājūnaṃ adhammikabhāvamūlakena uparājādiadhammikabhāvaparamparābhatena tāsaṃ devatānaṃ adhammikabhāvena. Visamaṃ candimasūriyā pariharantīti bahvābādhatādi aniṭṭhaphalūpanissayabhūtassa yathāvuttaadhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā pīḷiyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti yathāmaggena nappavattantīti . Assidaṃ yathā candimasūriyānaṃ visamaparivattanaṃ visamavātasaṅkhobhahetukaṃ, evaṃ utuvassādivisamappavattīti dassetuṃ ‘‘vāto yathāmaggena na vāyatī’’tiādi vuttaṃ. Devatānanti sītavalāhakadevatādidevatānaṃ. Tenāha ‘‘sītuṇhabhedo utū’’tiādi. Tasmiṃ asampajjanteti tasmiṃ yathāvutte vassabījabhūte utumhi yathākālaṃ sampattiṃ anupagacchante.

‘‘Na sammā devo vassatī’’ti saṅkhepato vuttamatthaṃ vivaranto ‘‘kadācī’’tiādimāha. Tattha kadāci vassatīti kadāci avassanakāle vassati. Kadāci na vassatīti kadāci vassitabbakāle na vassati. Katthaci vassati, katthaci na vassatīti padesamāha. ‘‘Vassantopī’’tiādi ‘‘kadāci vassati, kadāci na vassatī’’ti padadvayasseva atthavivaraṇaṃ. Vigatagandhavaṇṇarasādīti ādi-saddena nirojataṃ saṅgaṇhāti. Ekasmiṃ padeseti bhattapacanabhājanassa ekapasse. Uttaṇḍulanti pākato ukkantataṇḍulaṃ. Tīhākārehīti sabbaso apariṇataṃ, ekadesena pariṇataṃ, dupariṇatañcāti evaṃ tīhākārehi. Paccati pakkāsayaṃ upagacchati. Appāyukāti ettha ‘‘dubbaṇṇā cā’’tipi vattabbaṃ. Evaṃ utubhojanavasena āyu hāyati hetumhi aparikkhīṇepi paccayassa paridubbalattā.

‘‘Yadā panā’’tiādi sukkapakkhassa attho vuttavipariyāyena veditabbo.

Vaḍḍhitvāvaḍḍhitvā parihīnanti veditabbaṃ. Kasmā? Na hi ekasmiṃ antarakappe aneke buddhā uppajjanti, eko eva pana uppajjatīti. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Cattāri ṭhatvāti accantasaṃyoge upayogavacanaṃ. Yaṃyaṃāyuparimāṇesūti yattakayattakaparamāyuppamāṇesu. Tesampīti buddhānaṃ. Taṃ tadeva āyuparimāṇaṃ hoti, tattha kāraṇaṃ heṭṭhā vuttameva.

Jātiparicchedādivaṇṇanā niṭṭhitā

Bodhiparicchedavaṇṇanā



我来将这段巴利文直译为简体中文：
1.40. 已经说过了。
现在为了从起源开始说明这个道理，所以说了"其中当"等等。依法而行的是如法者，不依法而行的是非法者，即从事杀生等非法之事的人。由于追随统治者，以及随顺他人的见解，所以成为非法的。热云天神是指能够引起作为热季节因缘的云团的天子。据说，就在他们生起这样的心的同时，散发热气的云层不太浓密，遮蔽此处彼处的天空。对于冷云和雨云天神也是同样的道理。但是暗云天神应当理解为是不带寒热雨水，单纯只能引起暗云层的。"她们的"这里要带入"朋友"一词来理解。虽然前面提到的七类天神都是四大王天的，但是那是以各种特征来说的，现在为了总括地包含其他第一层欲界天的天神，所以说"四大王天"。"由于她们的非法"是由于国王的非法性为根本，经由副王等人的非法性相续而来的那些天神的非法性。"日月运行不调"是由于前面所说的非法性所称的共同恶业的力量，这种恶业是导致多病等不善果报的基础，由于不调的风吹动，日月被迫绕须弥山而不调地运行，即不依正常轨道运行。这里是要说明，就像日月的不调运行是由不调的风动所引起的一样，气候雨水等的不调也是如此，所以说了"风不依正道吹动"等等。"诸天神"即冷云天神等天神。因此说"寒热差别的气候"等等。"当它不成就时"即当前面所说的作为雨水种子的气候在适当时节不能成就时。
"雨不正常下落"这简略说的内容，解释时说"有时"等等。其中"有时下雨"是指不该下雨的时候下雨。"有时不下雨"是指该下雨的时候不下雨。"某处下雨，某处不下雨"是指地域。"即使下雨"等是对"有时下雨，有时不下雨"这两个短语的意义解释。"失去香气颜色味道等"中的"等"字包含了失去营养。"在一处"是指煮饭器皿的一边。"米饭未熟"是指从熟度来说未达到的米饭。"以三种方式"即完全未熟、部分熟透、过度熟透这三种方式。"煮"即达到煮熟的状态。"短命"这里也应该说"容貌不好"。如此依据气候饮食而寿命减少，即使因缘未尽，也因缘变得衰弱。
"但是当"等等这个白分的意思，应当理解为与前面所说相反。
应当理解是一直增长然后衰减。为什么？因为在一个中劫中不会出现多位佛陀，只会出现一位。现在为了详细说明这个道理，所以说了"如何"等等。"住世四"是表示完全结合的宾格。"在任何寿量"即在任何最长寿量中。"他们也"即诸佛。他们也正是有那样的寿量，其中的原因前面已经说过了。
种姓区分等释义结束
菩提区分释义

8.Mūleti mūlāvayavassa samīpe. Taṃ pana tassā heṭṭhāpadeso hotīti āha ‘‘pāṭalirukkhassa heṭṭhā’’ti. Taṃdivasanti attanā jātadivase, taṃdivasanti vā taṃ bhagavato abhisambodhidivase. So kira bodhirukkho sālakalyāṇī viya pathaviyā abbhantare eva puretaraṃ vaḍḍhento abhisambodhidivase pathaviṃ ubbhijjitvā uṭṭhito ratanasataṃ ucco, tāvadeva ca vitthato hutvā nabhaṃ pūrento aṭṭhāsi. Ayampi kiretassa rukkhabhāvena viya aññehi vemattatā. Ghanasaṃhatanāḷavaṇṭatāya kaṇṇikabaddhehi viya pupphehi. Ekasañchannāti pupphānaṃ nirantaratāya ekajjhaṃ sañchannā, tattha tattha nibaddha…pe… samujjalanti tahaṃ tahaṃ olambitakusumadāmehi ceva tahaṃ tahaṃ khittamālāpiṇḍīhi ca ito cito vippakiṇṇavividhavaṇṭamuttapupphehi ca sammadeva ujjalaṃ. Aññamaññaṃ sirīsampattānīti aññamaññassa siriyā sobhāya sampannāni. Buddhaguṇavibhavasirinti sammāsambuddhehi abhigantabbaguṇavibhūtisobhaṃ. Paṭivijjhamānoti adhigacchanto.

Setambarukkhoti setavaṇṇaphalo ambarukkho. Tadevāti pāṭaliyā vuttappamāṇameva. Ekatoti ekapasse. Surasānīti sumadhurarasāni.

Ekova pallaṅkoti ekova pallaṅkappadeso. So so rukkho ‘‘bodhī’’ti vuccati bujjhanti etthāti katvā.

Sāvakayugaparicchedavaṇṇanā

9.Sāvakaparicchedeti sāvakayugaparicchede. ‘‘Khaṇḍatissa’’nti dvepi ekajjhaṃ gahetvā ekattavasena vuttanti āha ‘‘khaṇḍo ca tisso cā’’ti, buddhānaṃ sahodaro, vemātikopi vā jeṭṭhabhātā na hotīti ‘‘ekapitiko kaniṭṭhabhātā’’ti vuttaṃ. Avasesehi puttehi. ‘‘Paññāpāramiyā matthakaṃ patto’’ti vatvā tassa matthakappattaṃ guṇavisesaṃ dassetuṃ ‘‘sikhinā bhagavatā’’tiādi vuttaṃ.

Uttaroti uttamo. Puna uttaroti theraṃ nāmena vadati. Pāranti parakoṭimatthakaṃ. Paññāvisayeti paññādhikāre. Pavattiṭṭhānavasena hi pavattiṃ vadati.

Sāvakasannipātaparicchedavaṇṇanā

10.Uposathanti āṇāpātimokkhaṃ. Dutiyatatiyesūti dutiye, tatiye ca sāvakasannipāte. Eseva nayoti caturaṅgikataṃ atidisati. Abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā, sā pana yasmā manorathapūraṇiyaṃ aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.211) vitthārato āgatā, tasmā tattha vuttanayeneva veditabbāti.

Upaṭṭhākaparicchedavaṇṇanā



我来将这段巴利文直译为简体中文：
8"根部"即根部部分的附近。那是在它的下方区域，所以说"在波吒梨树下"。"那一天"指自己出生的那天，或者"那一天"指世尊证悟的那一天。据说那棵菩提树就像美丽的沙罗树一样，先在大地内部生长，在证悟日破土而出，高一百宝（ratana），立即枝叶茂盛充满天空而立。这也是它作为树的形态与其他树的差异之一。因为茎柄密集紧实，所以花朵好像是以花蕊相连。"完全覆盖"是因为花朵连续不断而完全覆盖，在那里那里系着...等等...充分闪耀着垂挂在各处的花环以及各处散布的花束，还有四处散落的各种已从茎部脱落的花朵。"互相具足殊胜"即互相具足辉煌之美。"佛德威势的光辉"即正等正觉者所应证得的功德威力之美。"通达"即证得。
"白芒果树"即结白色果实的芒果树。"正是那样"即与波吒梨树所说的相同尺寸。"一边"即一侧。"美味"即非常甜美的味道。
"唯一座位"即唯一的座位处。每一棵树都称为"菩提"是因为在此觉悟。
声闻对释义
9"声闻区分"即声闻对的区分。"坎达和帝须"两人一起说成一个，所以说"坎达和帝须"，是佛陀的同父兄弟，或者异母的长兄也不是，所以说"同父的弟弟"。与其余的儿子们。说了"达到智慧波罗蜜的顶点"之后，为了显示他达到顶点的殊胜功德，所以说了"由尸弃世尊"等等。
"殊胜"即最上。再次说"殊胜"是用这个名字称呼长老。"彼岸"即最终的极致。"智慧境界"即智慧的领域。因为是依据活动处所而说的活动。
声闻集会区分释义
10"布萨"即教诫波提木叉。"第二和第三"即在第二和第三次声闻集会。"这就是方法"即指出四支具足。应当从发愿开始讲述因缘来说明出家，但是因为这在《满足愿望》《增支部注》中已经详细说明了，所以应当依据那里所说的方法来理解。
侍者区分释义

11.Nibaddhupaṭṭhākabhāvanti ārambhato paṭṭhāya yāva parinibbānā niyataupaṭṭhākabhāvaṃ. Aniyatuupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ. Tenāha ‘‘bhagavato hī’’tiādi. Idāni ānandatthero yena kāraṇena satthu nibaddhupaṭṭhākabhāvaṃ upagato, yathā ca upagato, taṃ dassetuṃ ‘‘tattha ekadā’’tiādi vuttaṃ. ‘‘Ahaṃ iminā maggena gacchāmī’’ti āha anayabyasanāpādakena kammunā codiyamāno . Atha naṃ bhagavā tamatthaṃ anārocetvāva khemaṃ maggaṃ sandhāya ‘‘ehi bhikkhu iminā gacchāmā’’ti āha. Kasmā panassa bhagavā tamatthaṃ nārocesīti? Ārocitepi asaddahanto nādiyissati. Tañhi tassa hoti dīgharattaṃ ahitāya dukkhāyātiti. Teti te gamanaṃ, ‘‘ta’’nti vā pāṭho.

Anvāsattoti anubaddho, upadduto vā. Dhammagāravanissito saṃvego dhammasaṃvego ‘‘amhesu nāma tiṭṭhantesu bhagavatopi īdisaṃ jāta’’nti. ‘‘Ahaṃ upaṭṭhahissāmī’’ti vadanto dhammasenāpati atthato evaṃ vadanto nāma hotīti ‘‘ahaṃ bhante tumhe’’tiādi vuttaṃ. Asuññāyeva me sā disāti asuññāyeva mama sā disā. Tattha kāraṇamāha ‘‘tava ovādo buddhānaṃ ovādasadiso’’ti.

Vasituṃ na dassatīti ekagandhakuṭiyaṃ vāsaṃ na labhissatīti adhippāyo. Parammukhā desitassāpi dhammassāti suttantadesanaṃ sandhāya vuttaṃ. Abhidhammadesanā panassa parammukhāva pavattā pageva yācanāya. Tassā vācanāmaggopi sāriputtattherappabhavo. Kasmā? So niddesapaṭisambhidā viya therassa bhikkhuto gahitadhammakkhandhapakkhiyo. Apare pana ‘‘dhammabhaṇḍāgāriko paṭipāṭiyā tikadukesu devasikaṃ katokāso bhagavantaṃ pañhaṃ pucchi, bhagavāpissa pucchitapucchitaṃ nayadānavasena vissajjesi. Evaṃ abhidhammopi satthārā parammukhā desitopi therena sammukhā paṭiggahitova ahosī’’ti vadanti. Sabbaṃ vīmaṃsitvā gahetabbaṃ.

Aggupaṭṭhākoti upaṭṭhāne sakkaccakāritāya aggabhūto upaṭṭhāko. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena, tividhena dantakaṭṭhena, pādaparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evaṃ hissa ahosi ‘‘sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya’’nti, tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. Tena vuttaṃ ‘‘aggupaṭṭhāko’’ti.



我来将这段巴利文直译为简体中文：
11. "成为固定侍者"即从开始到入涅槃一直是确定的侍者。而在世尊初期觉悟时有许多非固定侍者。因此说"因为世尊"等等。现在为了说明阿难长老因何原因成为导师的固定侍者，以及如何成为的，所以说"其中有一次"等等。"我从这条路走"是因为被导致不幸灾难的业力所驱使而说。这时世尊没有告诉他那件事，而是指着安全的道路说"来吧比丘，我们从这里走"。为什么世尊不告诉他那件事呢？因为即使告诉他，他也不会相信而接受。那对他来说会长期带来不利与痛苦。"那个"即那个行走，或者读作"那"。
"执着"即追随，或受困扰。依止于对法的敬重而生起的悚惧称为法悚惧，即"在我们还在的时候，竟然对世尊也发生这样的事"。法将军说"我要侍奉"时，实际上就是这样说，所以说"世尊，我"等等。"那个方向对我来说并不空虚"即那个方向对我来说完全不空虚。对此说明原因："你的教诫如同诸佛的教诫"。
"不会允许居住"意思是不会获得在同一香室居住的机会。"即使背对着所说的法"是就经教开示而说。而论教开示对他来说完全是背对着进行的，更不用说请求了。它的诵习传承也是源自舍利弗长老。为什么？它就像义释和无碍解那样，属于长老从比丘时期所领受的法蕴部分。但其他人说："法藏师每天在三法和双法中获得机会，向世尊提问，世尊也依据给予引导的方式回答他所问的。这样虽然论教是背对着由导师所说的，但也是由长老当面领受的。"应当考察一切后再接受。
"最上侍者"即在侍奉上因恭敬实行而成为最上的侍者。因为长老自从获得侍者职位以来，以两种水、三种杨枝、足部按摩、打扫香室庭院等这些工作来侍奉世尊，想着"在这个时候适合让导师获得这个，适合做这个"，完成这些事情，拿着大火把在一夜之间绕香室庭院九次巡视。他这样想："如果我被昏沉睡眠侵袭，当世尊召唤时我就不能回应了"，因此整夜手不释放火把。所以说他是"最上侍者"。

12. Pitumātujātanagaraparicchedo pitumukhena āgatattā ‘‘pitiparicchedo’’ti vutto.

Vihāraṃ pāvisīti gandhakuṭiṃ pāvisi. Ettakaṃ kathetvāti kappaparicchedādinavavārapaṭimaṇḍitaṃ vipassīādīnaṃ sattannaṃ buddhānaṃ pubbenivāsapaṭisaṃyuttaṃ ettāvatā desanaṃ desetvā. Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ pubbenivāsaṃ kathesi, na buddhavaṃsadesanāyaṃ (bu. vaṃ. 64 gāthādayo) viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Anadhikārato, payojanābhāvato ca. Buddhavaṃsadesanāyañhi (bu. vaṃ. 75) –

‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;

Kamhi kāle tayā vīra, patthitā bodhimuttamā’’ti. ādinā –

Pavattaṃ taṃ pucchaṃ adhikāraṃ aṭṭhuppattiṃ katvā yassa sammāsambuddhassa pādamūle attanā mahābhinīhāro kato, taṃ dīpaṅkaraṃ bhagavantaṃ ādiṃ katvā yesaṃ catuvīsatiyā buddhānaṃ santikā bodhiyā laddhabyākaraṇo hutvā tattha tattha pāramiyo pūresi, tesaṃ paṭipattisaṅkhāto pubbenivāso, attano ca paṭipatti kathitā, idha pana tādiso adhikāro natthi , yena dīpaṅkarato paṭṭhāya, tato vā pana purato buddhe ārabbha pubbenivāsaṃ katheyya. Tasmā na ettha buddhavaṃsadesanāyaṃ viya pubbenivāso vitthārito. Yasmā ca buddhānaṃ desanā nāma desanāya bhājanabhūtānaṃ puggalānaṃ ñāṇabalānurūpā, na attano ñāṇabalānurūpā, tasmā tattha aggasāvakānaṃ, mahāsāvakānaṃ, (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) tādisānañca devabrahmānaṃ vasena desanā vitthāritā. Idha pana pakatisāvakānaṃ, tādisānañca devatānaṃ vasena pubbenivāsaṃ kathento sattannameva buddhānaṃ pubbenivāsaṃ kathesi. Tathā hi ne bhagavā palobhanavasena samuttejetuṃ sappapañcatāya kathāya desanaṃ matthakaṃ apāpetvāva gandhakuṭiṃ pāvisi. Tathā ca imissā eva desanāya anusārato āṭānāṭiyaparitta- (dī. ni. 

我来将这段巴利文直译为简体中文：
12. 父母出生城市的区分因从父亲方面传来而称为"父亲区分"。
"入精舍"即进入香室。"说了这么多"即说了有关劫数区分等九个方面庄严的毗婆尸等七位佛陀的前世住处相关的这么多开示。为什么世尊在这里只说了毗婆尸等七位佛陀的前世住处，而不像在《佛种姓》开示中那样说二十五位佛陀，或者更多呢？因为不适合，也没有必要。因为在《佛种姓》开示中：
"大雄者，你的发愿是怎样的，
最胜人，勇者你在何时，
发愿求取最上菩提？"等等-
以这样的提问作为适当的因缘起源，从自己在其足下作大发愿的正等正觉者燃灯佛世尊开始，从二十四位佛陀那里获得菩提授记后在各处圆满波罗蜜，说明了他们修行方面的前世住处和自己的修行。但在这里没有这样的适当性，以致于要从燃灯佛开始，或者从更早以前的佛陀开始说明前世住处。因此这里不像在《佛种姓》开示中那样详细说明前世住处。又因为诸佛的开示是随顺能接受教法的众生的智慧力而不是随顺自己的智慧力，所以在那里是依据上首弟子、大弟子和类似的天神梵天而详细开示。但在这里是对普通弟子和类似的诸天开示前世住处时，只说了七位佛陀的前世住处。同样地，世尊为了以诱导的方式激励他们，没有让带有广泛解说的开示达到顶点就进入香室。同样地，就是从这个开示的教导而有阿吒囊胝护卫经-

3.275) desanādayo pavattā.

Apicettha bhagavā attano suddhāvāsacārikāvibhāviniyā uparidesanāya saṅgahatthaṃ vipassīādīnaṃ eva sattannaṃ sammāsambuddhānaṃ pubbenivāsaṃ kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. ‘‘Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu upapannā upapattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā nacirasseva parinibbāyiṃsu, na tattha tattha yāvatāyukaṃ aṭṭhaṃsū’’ti vadanti. Tathā yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchaye na ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ pubbenivāsaṃ imasmiṃ sutte kathesi veneyyajjhāsayavasena. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattavāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ. Nirantaraṃ matthakaṃ pāpetvāti abhijātito paṭṭhāya yāva pātimokkhuddeso yāva tā buddhakiccasiddhi, tāva matthakaṃ sikhaṃ pāpetvā. Na tāva kathitoti yojanā.

Tantinti dhammatantiṃ, pariyattinti attho. Puttaputtamātuyānavihāradhanavihāradāyakādīnaṃ sambahulānaṃ atthānaṃ vibhāvanavasena pavattavāro sambahulavāro.

Sambahulavāravaṇṇanā

Kāmañcāyaṃ pāḷiyaṃ anāgato, aṭṭhakathāsu āgatattā pana ānetvā dīpetabboti taṃ dīpento ‘‘sabbabodhisattānañhī’’tiādimāha. Kulavaṃso kulānukkamo. Paveṇīti paramparā. ‘‘Kasmā’’ti puttuppattiyā kāraṇaṃ pucchitvā taṃ vissajjento ‘‘sabbaññubodhisattānañhī’’tiādimāha, tena tesaṃ jātanagarādi paññāyamānaṃ ekaṃsato manussabhāvasañjānanatthaṃ icchitabbaṃ, aññathā yathādhippetabuddhakiccasiddhi eva na siyāti dasseti, yato mahāsattānaṃ carimabhave manussaloke eva pātubhāvo, na aññattha.

Sambahulaparicchedavaṇṇanā

Candādīnaṃ sobhāvisesaṃ raheti cajāpetīti rāhu, rāhuggaho, idha pana rāhu viyāti rāhu. Bandhananti ca anatthuppattiṭṭhānataṃ sandhāya vuttaṃ. Tathā mahāsattena vuttavacanameva gahetvā kumārassa ‘‘rāhulo’’ti nāmaṃ akaṃsu. Athāti nipātamattaṃ. Rocinīti rocanasīlā, ujjalarūpāti attho. Rucaggatīti rucaṃ pabhātaṃ āgatibhūtā, ga-kārāgamaṃ katvā vuttaṃ. Itthiratanabhāvato manussaloke sabbāsaṃ itthīnaṃ bimbapaṭicchannabhūtāti bimbā.

Jhānā vuṭṭhāyāti pādakajjhānato uṭṭhāya.

Aṭṭhaṅgulubbedhāti aṭṭhaṅgulappamāṇabahalabhāvā. Cūḷaṃsena chādetvāti tiriyabhāgena ṭhapanavasena sabbaṃ vihāraṭṭhānaṃ chādetvā. Suvaṇṇayaṭṭhiphālehīti phālappamāṇāhi suvaṇṇayaṭṭhīhi. Suvaṇṇahatthipādānīti pakatihatthipādaparimāṇāni suvaṇṇakhaṇḍāni. Vuttanayenevāti cūḷaṃseneva. Suvaṇṇakaṭṭīhīti suvaṇṇakhaṇḍehi. Salakkhaṇānanti lakkhaṇasampannānaṃ sahassārānaṃ.


我来将这段巴利文直译为简体中文：
3.275. 的开示等等由此而生。
而且在这里，世尊为了总摄显示自己游行净居天的上层开示，只说了毗婆尸等七位正等正觉者的前世住处。因为只有他们的声闻弟子当时和现在都住在净居天界，而不是其他已入涅槃者的弟子。据说，悉达多、帝须、弗沙等佛陀的声闻弟子转生到净居天后，立即就像本教法中的优波迦等人一样证得阿罗汉果，不久就入涅槃了，没有在各处住到寿命尽头。同样地，在这部经中只说毗婆尸等世尊们的前世住处，是因为随顺所化众生的意乐，只述说那些证悟教法至今确定仍然存在、未灭失的正等正觉者。但应当理解，由于轮回众生居处的缘故，在一个世界中不要求前后顺序的确定，所以这与那个不相矛盾。"未达到完整的顶点"的组合是：从出生开始直到波罗提木叉诵、直到佛陀事业成就为止，还未达到顶点、最高点。"还未说"是（句子的）组合。
"传统"即法的传统，意思是教法。由于说明儿子、儿子的母亲、车乘、精舍、财富、精舍施主等众多的意义而有的章节称为众多章节。
众多章节释义
虽然这在圣典中未出现，但因为在注释书中出现，所以应当引用来说明，因此为了说明它而说"因为一切菩萨"等等。家族传承即家族相续。世系即相传。问"为什么"是询问生子的原因，为了回答这个问题而说"因为一切正等觉菩萨"等等，由此显示他们的出生城市等应当为了确定地认知人的状态而被期望，否则就不会有如所期望的佛陀事业的成就，因此大士们在最后一世只出现在人世间，不在其他地方。
众多区分释义
罗睺（Rāhu）是因为夺取和放弃月亮等的特殊光辉，即罗睺星，但在这里是因为像罗睺。说"束缚"是就产生不利的处所而言。正是依据大士所说的话而给王子取名"罗睺罗"。"然后"只是一个语气词。"光明"即有光明的性质，意思是明亮的。"光至"即成为光明到来，加上ga音而说的。"宾婆"是因为作为女宝而在人世间成为一切女人的美的典范。
"从禅定出起"即从基础禅定出起。
"厚八指"即厚度有八指宽的尺寸。"以宽度遮盖"即以横向放置的方式遮盖整个精舍处。"金条片"即有片状尺寸的金条。"金象足"即与真实象足同样大小的金块。"如前所说"即如宽度所说。"金块"即金的块段。"具相"即具备相好的千辐（轮）。


Bodhipallaṅkoti abhisambujjhanakāle nisajjaṭṭhānaṃ. Avijahitoti buddhānaṃ tathānisajjāya anaññatthabhāvībhāvato apariccatto. Tenāha ‘‘ekasmiṃyeva ṭhāne hotī’’ti. Paṭhamapadagaṇṭhikāti pacchime sopānaphalake ṭhatvā ṭhapiyamānassa dakkhiṇapādassa patiṭṭhahanaṭṭhānaṃ. Taṃ pana yasmā daḷhaṃ thiraṃ kenaci abhejjaṃ hoti, tasmā ‘‘padagaṇṭhī’’ti vuttaṃ. Yasmiṃ bhūmibhāge idāni jetavanamahāvihāro, tattha yasmiṃ ṭhāne purimānaṃ sabbabuddhānaṃ mañcā paññattā, tasmiṃyeva padese amhākampi bhagavato mañco paññattoti katvā ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttaṃ. Mañcānaṃ pana mahantakhuddakabhāvena mañcapaññāpanapadesassa mahantāmahantatā appamāṇaṃ, buddhānubhāvena pana so padeso sabbadā ekappamāṇoyeva hotīti ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttanti daṭṭhabbaṃ. Vihāropi na vijahito yevāti etthāpi eseva nayo. Purimaṃ vihāraṭṭhānaṃ na pariccajatīti hi attho.

Visiṭṭhā mattā vimattā, vimattāva vemattaṃ, visadisatāti attho. Pamāṇaṃ āroho. Padhānaṃ dukkarakiriyā. Rasmīti sarīrappabhā.

‘‘Sattānaṃ pākatikahatthena chahattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā aṭṭhārasahattho’’ti vadanti. Apare pana bhaṇanti ‘‘manussānaṃ pākatikahatthena catuhattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā dvādasahattho upādinnakarūpadhammavasena, samantato pana byāmamattaṃ byāmappabhā pharatīti upari chahatthaṃ abbhuggato, bahalatarappabhā rūpena saddhiṃ aṭṭhārasahattho hotī’’ti.

Addhaniyanti dīghakālaṃ.

Ajjhāsayapaṭibaddhanti bodhisambhārasambharaṇakāle tathāpavattajjhāsayādhīnaṃ, tathāpavattapatthanānurūpaṃ vipulaṃ, vipulatarañca hotīti attho. Svāyamattho cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbo. Ettha ca yasmā sarīrappamāṇaṃ, padhānaṃ, sarīrappabhā ca buddhānaṃ visadisāti idha pāḷiyaṃ anāgatā, tasmā tehi saddhiṃ vemattatāsāmaññena āyukulānipi idha āharitvā dīpitāni. Paṭividdhaguṇesūti adhigatasabbaññuguṇesu. Nanu ca bodhisambhāresu, veneyyapuggalaparimāṇe ca vemattaṃ natthīti? Saccaṃ natthi, tadubhayaṃ pana buddhaguṇaggahaṇena gahitameva hotīti na uddhaṭaṃ. Yadaggena hi sabbabuddhānaṃ buddhaguṇesu vemattaṃ natthi, tadaggena nesaṃ sambodhisambhāresupi vemattaṃ natthīti. Kasmā? Hetuanurūpatāya phalassa , ekanteneva veneyyapuggalaparimāṇe vemattabhāvo vibhāvito. Mahābodhisattānañhi hetuavatthāyaṃ sambhatūpanissayindriyaparipākā veneyyapuggalā carimabhave arahattasampattiyā paripositāni kamalavanāni sūriyarasmisamphassena viya tathāgataguṇānubhāvasamphassena vibodhaṃ upagacchantīti dīpesuṃ aṭṭhakathācariyā.

Nidhikumbhoti cattāro mahānidhayo sandhāya vadati. Jāto cāti. Ca-saddena katamahābhinīhāro cāti ayampi attho saṅgahitoti daṭṭhabbo. Vuttaṃ hetaṃ buddhavaṃse –

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissatī’’ti. (bu. vaṃ. 65);

‘‘Eteneva ca sabbabuddhānaṃ visākhānakkhatteneva mahābhinīhāro hotī’’ti ca vadanti.



我来将这段巴利文直译为简体中文：
"菩提座"即证悟时的坐处。"不离开"是因为诸佛如此坐姿不会在其他处所而未被舍弃。因此说"只在一个地方"。"第一足痕"即站在最后的阶梯板上时,右足所踏之处。因为那个地方变得坚固、稳固、任何人都无法破坏，所以称为"足痕"。在现在祇园大寿处的地方，在过去一切佛陀的床座被安置的那个位置，正是我们的世尊的床座被安置之处，因此说"四个床脚之处都是不离开的"。但是床座的大小不同导致床座安置处的大小差异是无关紧要的，因为由于佛陀的威力，那个地方一直都是同样大小，所以说"四个床脚之处都是不离开的"，应当这样理解。"精舍也是不离开的"这里也是同样的道理。因为意思是不舍弃前面的精舍处所。
"差异"即殊胜的量度，就是不同之性，意思是相异性。"量度"即身高。"精进"即苦行。"光芒"即身体的光明。
有人说："众生以普通人的手臂计量，中等身材的人是六肘，世尊的身量是其三倍，所以世尊是十八肘高。"但其他人说："以人的普通手臂计量，中等身材的人是四肘，世尊的身量是其三倍，所以世尊依所执受色法是十二肘高，但四周都散发一寻的光明，所以向上六肘，加上更浓厚的光明和身体一起成为十八肘高。"
"长久的"即长时间的。
"依意乐"即依赖在积集菩提资粮时如此生起的意乐，随顺如此生起的愿望而成为广大和更广大的意思。这个意思应当依据《行藏》注释中所说的方法来理解。这里因为身量、精进、身光对诸佛来说是不同的，所以在这里的经文中未提到，因此连同它们以差异的共同性而把寿量和家族也在这里引来说明。"在证悟的功德中"即在已获得的一切知功德中。难道在菩提资粮和所化众生的数量上没有差异吗？确实没有，但那两者都已经包含在佛陀功德的概括中，所以没有单独提出。因为正如一切佛陀在佛陀功德上没有差异，同样地他们在正觉资粮上也没有差异。为什么？因为果随顺因，已经明确显示在所化众生的数量上没有差异。注释师们说明：大菩萨们在因位时所积集的资粮成熟的所化众生，在最后一世证得阿罗汉果，就像被日光照触而盛开的莲花园一样，被如来功德威力所触而觉悟。
"宝瓶"是指四大宝藏而说。"出生和"中的"和"字应当理解为也包含了"已作大发愿"的意思。因为这在《佛种姓》中说：
"星群闪耀在天空，
毗舍佃与月相合，
必定将成为佛陀。"
他们也说："由此，一切佛陀都是在毗舍佃星时作大发愿。"

13.Ayaṃgatīti ayaṃ pavatti pavattanākāro, aññe pubbenivāsaṃ anussarantā iminā ākārena anussarantīti attho, yasmā cutito paṭṭhāya yāva paṭisandhi, tāva anussaraṇaṃ ārohanaṃ atītaatītataraatītatamādijātisaṅkhāte pubbenivāse ñāṇassa abhimukhabhāvena pavattīti katvā. Tasmā paṭisandhito paṭṭhāya yāva cuti, tāva anussaraṇaṃ orohanaṃ pubbenivāse paṭimukhabhāvena ñāṇassa pavattīti āha ‘‘pacchāmukhaṃ ñāṇaṃ pesetvā’’ti. Cutigantabbanti yaṃ panidaṃ cutiyā ñāṇagatiyā gantabbaṃ, taṃ gamanaṃ bujjhananti attho. Garukanti bhāriyaṃ dukkaraṃ. Tenāha ‘‘ākāse padaṃ dassento viyā’’ti. Aparampi kāraṇanti chinnavaṭumānussaraṇaṃ pacchāmukhaṃ ñāṇaṃ pesanato aparaṃ acchariyabbhutakāraṇaṃ. Yatrāti paccattatthe, nāmāti acchariyatthe nipāto, hi-saddo anatthako. Tenāha ‘‘yo nāma tathāgato’’ti. Evañca katvā ‘‘yatrā’’ti nipātavasena visuṃ yatra-saddaggahaṇaṃ samatthitaṃ hoti. Papañcenti sattasantānaṃ saṃsāre vitthārentīti papañcaṃ. Kammavaṭṭaṃ vuccatīti kilesavaṭṭassa papañcaggahaṇena, vipākavaṭṭassa dukkhaggahaṇena gahitattā. Pariyādinnavaṭṭeti sabbaso khepitavaṭṭe. ‘‘Maggasīlena phalasīlenā’’ti vatvā tayidaṃ maggaphalasīlaṃ lokiyasīlapubbakaṃ, buddhānañca lokiyasīlampi lokuttarasīlaṃ viya anaññasādhāraṇaṃ evāti dassetuṃ ‘‘lokiyalokuttarasīlenā’’ti vuttaṃ. Samādhipaññāsupi eseva nayo. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā, ekadesasarūpekaseso daṭṭhabbo. Tenāha ‘‘maggasamādhinā’’tiādi, ‘‘vihāro gahito vā’’ti ca. Samādhipakkhā nāma vīriyasatiādayo.

Sayanti attanā. Nīvaraṇādīhīti nīvaraṇehi ceva tadekaṭṭhehi ca pāpadhammehi, vitakkavicārādīhi ca. ‘‘Vimuttattāvimuttīti saṅkhyaṃ gacchantī’’ti iminā vimutti-saddassa kammasādhanataṃ āha aṭṭhasamāpattiādivisayattā tassa. Vimuttattāti ca ‘‘vikkhambhanavasena vimuttattā’’tiādinā yojetabbaṃ. Tassa tassāti aniccānupassanādikassa. Paccanīkaṅgavasenāti pahātabbapaṭipakkhaaṅgavasena. Paṭippassaddhante uppannattāti kilesānaṃ paṭippassambhanaṃ paṭippassaddhaṃ, so eva anto pariyosānabhāvato, tasmiṃ sādhetabbe nibbattattā, taṃtaṃmaggavajjhakilesānaṃ paṭippassambhanavasena pavattattāti attho. Kilesehi nissaṭatā, apagamo ca nibbānassa tehi vivittattā evāti āha ‘‘dūre ṭhitattā’’ti.

16.Dhammadhātūti dhammānaṃ sabhāvo, atthato cattāri ariyasaccāni. Suppaṭividdhāti suṭṭhu paṭividdhā savāsanānaṃ sabbesaṃ kilesānaṃ pajahanato. Evañhi sabbaññutā, dasabalañāṇādayo cāti sabbe buddhaguṇā bhagavatā adhigatā ahesuṃ. Arahattaṃ dhammadhātūti keci. Sabbaññutañāṇanti apare. Dvīhi padehīti dvīhi vākyehi. Ābaddhanti paṭibaddhaṃ taṃmūlakattā uparidesanāya. Devacārikakolāhalanti attano devaloke cārikāyaṃ suddhāvāsadevānaṃ kutūhalappavattiṃ dassento suttantapariyosāne (dī. ni. aṭṭha. 2.91) vicāressati, atthato vibhāvessatīti yojanā. Ayaṃ desanāti ‘‘ito so bhikkhave’’tiādinā (dī. ni. 2.4) vitthārato pavattitadesanamāha. Nidānakaṇḍetiādito desitaṃ uddesadesanamāha. Sā hi imissā desanāya nidānaṭṭhāniyattā tathā vuttā.

Bodhisattadhammatāvaṇṇanā



我来将这段巴利文直译为简体中文：
13. "这个行程"即这种进行、进行的方式，意思是其他人忆念前世住处时是以这种方式忆念，因为从死亡开始直到结生为止的忆念是上升，在称为过去、更过去、最过去等生的前世住处中，智慧是面向前进的。因此说"派遣向后的智慧"，是因为从结生开始直到死亡为止的忆念是下降，智慧是面向后退的。"应该到达死亡"意思是应该以智慧的行程到达死亡处，他们理解那个行程。"困难"即沉重难行。因此说"如同显示虚空中的足迹"。"另一个原因"即忆念已断轮回是派遣向后的智慧的另一个稀有奇特的原因。"yatrā"是在主格意义上，"nāma"是在稀有义上的不变词，"hi"是无义的。因此说"即如来"。这样做时，以不变词的方式单独取"yatra"这个词就合理了。"戏论"即使众生相续在轮回中展开，称为业轮。因为以"戏论"包含烦恼轮，以"苦"包含异熟轮。"轮回已尽"即完全灭尽轮回。说了"以道戒和果戒"之后，这个道果戒是以世间戒为先，而诸佛的世间戒也像出世间戒一样是不共他人的，为了显示这点而说"以世间出世间戒"。在定慧中也是这个道理。"定分"即定和定分叫做定分，应当理解为取部分的同形省略。因此说"以道定"等，和"住处被执取"。定分即是精进、念等。
"自己"即自身。"以诸盖等"即以诸盖和与之同类的恶法，以及寻伺等。通过"因为解脱而被称为解脱"这句话说明"解脱"一词是表示作用，因为它涉及八定等。"因为解脱"应当与"因为以镇伏方式解脱"等组合。"那个那个"即无常随观等。"以对治分"即以所应断的对治分。"因为在息灭时生起"意思是烦恼的息灭叫做息灭，那个就是终点因为是结束，因为在应当成就那个时生起，因为以息灭各个道所断的烦恼的方式进行。涅槃的远离烦恼和离开只是因为与它们分离，所以说"因为处于远处"。
16"法界"即诸法的自性，实际上是四圣谛。"善通达"即很好地通达，因为断除一切带随眠的烦恼。因为这样世尊证得一切智性、十力智等一切佛陀功德。有些人说法界是阿罗汉果。其他人说是一切智智。"以两句"即以两个语句。"相连"即相关联，因为上面的开示是以它为根本。"天游行的骚动"的组合是：（他）将在经末(《长部》注释2.91)展示、实际上阐明在自己游行天界时净居天神们的兴奋发生。"这个开示"说的是以"诸比丘，从这里"等(《长部》2.4)详细进行的开示。"在因缘品"说的是最初说的纲要开示。因为那是这个开示的因缘处所，所以这样说。
菩萨法性释义

17. ‘‘Vipassīti tassa nāma’’nti vatvā tassa anvatthataṃ dassetuṃ ‘‘tañca kho’’tiādi vuttaṃ. Vividhe attheti tirohitavidūradesagatādike nīlādivasena nānāvidhe, tadaññe ca indriyagocarabhūte te ca yathūpagate, vohāravinicchaye cāti nānāvidhe atthe. Passanakusalatāyāti dassane nipuṇabhāvena. Yāthāvato ñeyyaṃ bujjhatīti bodhi, so eva sattayogato bodhisattoti āha ‘‘paṇḍitasatto bujjhanakasatto’’ti. Sucintitacintitādinā pana paṇḍitabhāve vattabbameva natthi. Yadā ca panānena mahābhinīhāro kato, tato paṭṭhāya mahābodhiyaṃ ekantaninnattā bodhimhi satto bodhisattoti āha ‘‘bodhisaṅkhātesū’’tiādi. Maggañāṇapadaṭṭhānañhi sabbaññutañāṇaṃ, sabbaññutañāṇapadaṭṭhānañca maggañāṇaṃ ‘‘bodhī’’ti vuccati. ‘‘Sato sampajāno’’ti iminā catutthāya gabbhāvakkantiyā okkamīti dasseti. Catasso hi gabbhāvakkantiyo idhekacco gabbho mātukucchiyaṃ okkamane, ṭhāne, nikkhamaneti tīsu ṭhānesu asampajāno hoti, ekacco paṭhame ṭhāne sampajāno, na itaresu, ekacco paṭhame, dutiye ca ṭhāne sampajāno, na tatiye, ekacco tīsupi ṭhānesu sampajāno hoti. Tattha paṭhamā gabbhāvakkanti lokiyamahājanassa vasena vuttā, dutiyā asītimahāsāvakānaṃ (theragā. aṭṭha. 

我来将这段巴利文直译为简体中文：
17" '毗婆尸'是他的名字"之后，为了显示这个名字的意义，所以说了"而且那个"等等。"各种义"即隐藏的、远处的等以蓝等颜色的各种不同，以及其他作为感官对象的和如实生起的，还有言说判断等各种不同的义。"以善于观察"即以观看的精巧性。能如实觉悟所知即为菩提，正是由于与众生相应而成为菩萨，所以说"智慧有情、觉悟有情"。而对于以善思所思等而有的智慧性，根本不需要再说。当他作了大发愿之后，从那时起因为完全倾向于大菩提，执着于菩提而成为菩萨，所以说"在称为菩提的"等等。因为一切智智是以道智为近因，道智是以一切智智为近因，称为"菩提"。通过"具念正知"这句话显示以第四种方式入胎。因为有四种入胎方式：这里有些人在入胎、住胎、出胎这三个阶段都不具正知，有些人在第一阶段具有正知但其他阶段不具有，有些人在第一和第二阶段具有正知但第三阶段不具有，有些人在三个阶段都具有正知。其中第一种入胎方式是就世间普通人而说的，第二种是就八十大声闻（长老偈注释 -
[注：句子未完整，似乎被截断了]

2.21 vaṅgīsattheragāthāvaṇṇanāya vitthāro) vasena, tatiyā dvinnaṃ aggasāvakānaṃ, paccekabuddhānañca vasena. Te kira kammajavātehi uddhaṃpādā adhosirā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamantā mahantaṃ dukkhaṃ pāpuṇanti, tena nesaṃ ‘‘mayaṃ nikkhamāmā’’ti sampajaññaṃ na hoti. Catutthā sabbaññubodhisattānaṃ vasena. Te hi mātukucchimhi paṭisandhiṃ gaṇhantāpi pajānanti, tattha vasantāpi pajānanti, nikkhamanakālepi pajānanti. Na hi te kammajavātā uddhaṃpāde adhosire katvā khipituṃ sakkonti, dve hatthe pasāritvā akkhīni ummīletvā ṭhitakāva nikkhamantīti. Ñāṇena paricchinditvāti pubbabhāge pañcamahāvilokanañāṇehi ceva ‘‘idāni cavāmī’’ti cutiparicchindanañāṇena ca aparabhāge ‘‘idha mayā paṭisandhi gahitā’’ti paṭisandhiparicchindanañāṇena ca paricchijja jānitvā.

Pañcannaṃ mahāpariccāgānaṃ, ñātatthacariyādīnañca satipi pāramiyā pariyāpannabhāve sambhāravisesabhāvadassanatthaṃ visuṃ gahaṇaṃ. Tattha aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime pañca mahāpariccāgā. Tatthāpi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva, tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tato eva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi rajjapariccāgaputtadārapariccāgaggahaṇañca kataṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sā ca kho karuṇāyanavasena. Tathā sattalokassa diṭṭhadhammikasamparāyikaparamatthānaṃ vasena hitacariyā lokatthacariyā. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭhānavasena, khandhāyatanādivasena, lakkhaṇattayāditīraṇavasena ca attano, paresañca tattha satipaṭṭhānena ñāṇacāro buddhacariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāravisesatādassanatthaṃ pana visuṃ gahaṇaṃ. Buddhacariyānanti bahuvacananiddesena pubbayogapubbacariyādhammakkhānādīnaṃ saṅgaho daṭṭhabbo. Tattha gatapaccāgatavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipatti pubbacariyā. ‘‘Yāva cariyāpiṭake saṅgahitā abhinīhāro pubbayogo, kāyādivivekavasena ekacariyā pubbacariyā’’ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattakathā dhammakkhānaṃ. Koṭiṃ patvāti paraṃ pariyantaṃ paramukkaṃsaṃ pāpuṇitvā. Sattamahādānānīti aṭṭhavassikakāle ‘‘hadayamaṃsādīnipi yācakānaṃ dadeyya’’nti ajjhāsayaṃ uppādetvā dinnadānaṃ, maṅgalahatthidānaṃ, gamanakāle dinnaṃ sattasattakamahādānaṃ, maggaṃ gacchantena dinnaṃ assadānaṃ, rathadānaṃ, puttadānaṃ, bhariyādānanti imāni satta mahādānāni (cariyā. 79) datvā.


我来将这段巴利文直译为简体中文：
2.21 婆耆沙长老偈颂注释的详说）而述，第三种是就两大上首弟子和辟支佛而述。据说他们被业风以头下脚上的方式投入生门，就像投入数百人深的深渊一样，从狭窄的生门出来，就像象从钥孔出来一样，遭受巨大的苦痛，因此他们没有"我们正在出来"的正知。第四种是就一切知菩萨而述。因为他们在母胎中结生时也了知，在那里住时也了知，在出来时也了知。因为业风不能把他们头下脚上地抛投，他们伸展双手，张开眼睛，以站立姿势出来。"以智慧决定"即在前际以五大观察智和"我现在将死"的决定死亡智，在后际以"我在这里结生"的决定结生智来决定了知。
虽然五大舍离、利益亲属等的行为都包含在波罗蜜中，但为了显示它们是特殊资粮而单独提出。其中，舍离肢体、舍离眼睛、舍离生命、舍离王位、舍离子女妻子，这些是五大舍离。虽然其中舍离肢体等也都只是布施波罗蜜，但为了显示它们是特殊的舍离和极难行，所以单独提出大舍离。正因如此，从舍离肢体中又单独提出舍离眼睛，虽然同样是舍离性质，也单独提出舍离王位和舍离子女妻子。利益亲属的行为是利益亲属行，那是以悲愍的方式。同样地，依据众生世间的现世、来世、最上义而行利益是利益世间行。依据业自性智、无过失的业处技艺处明处、蕴处等、三相等的判断，以及自己和他人在那里的念住的智行是佛陀行，但实际上那就是智慧波罗蜜，为了显示是特殊的智慧资粮而单独提出。以复数表述"诸佛陀行"，应当理解为包括前行、前修行、说法等。其中，完成与称为往返行的前分行道相应的神通三昧是前行。在布施等中特别殊胜的修行是前修行。有些人说："直到《行藏》中所摄的发愿是前行，依身等远离而独自修行是前修行。"依据阐明布施等和少欲等以及在轮回涅槃中的过患功德的方式，以及依据让众生安立、成熟于三菩提的方式而进行的说法是说法。"达到顶点"即到达最后边际、最上极点。"七大施舍"即在八岁时生起"即使心脏肉等也应施予乞者"的意乐而作的布施、吉祥象布施、临行时作的七七大布施、在路上行时作的马布施、车布施、子布施、妻子布施，这七种大布施（《行藏》79）。


‘‘Idāneva me maraṇaṃ hotū’’ti adhimuccitvā kālakaraṇaṃ adhimuttikālakiriyā, taṃ bodhisattānaṃyeva, na aññesaṃ. Bodhisattā kira dīghāyukadevaloke ṭhitā ‘‘idha ṭhitassa me bodhisambhārasambharaṇaṃ na sambhavatī’’ti katvā tattha vāsato nibbindamānasā honti, tadā vimānaṃ pavisitvā akkhīni nimīletvā ‘‘ito uddhaṃ me jīvitaṃ nappavattatū’’ti cittaṃ adhiṭṭhāya nisīdanti, cittādhiṭṭhānasamanantarameva maraṇaṃ hoti. Pāramīdhammānañhi ukkaṃsappavattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena, sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti. Citte, viya kammesu ca nesaṃ vasībhāvo, tasmā yattha upapannānaṃ pāramiyo sammadeva paribrūhanti. Vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi amhākaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto, appakameva kālaṃ tattha ṭhatvā tato cavitvā manussaloke nibbatto, pāramīsambharaṇapasuto ahosi. Tena vuttaṃ ‘‘bodhisattānaṃyeva, na aññesa’’nti. ‘‘Ekenaattabhāvena antarena pāramīnaṃ sabbaso pūritattā’’ti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma nāhosīti dasseti. Api ca tattha yāvatāyukaṭṭhānaṃ carimabhave anekamahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya, buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca ‘‘ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthī’’ti ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā.

Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāyapi gandhasampadāyapi sobhāsampadāyapi avināso dassitoti daṭṭhabbaṃ. Bāhirabbhantarānaṃ rajojallānaṃ lepassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhappabhassarāneva hutvā tiṭṭhantīti āha ‘‘vatthesupi eseva nayo’’ti. Neva sītaṃ na uṇhanti yassa sītassa paṭikāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā abhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ, na uṇhaṃ hoti. Tasmiṃ kāleti yathāvuttamaraṇāsannakāle. Bindubinduvasenāti chinnasuttāya āmuttamuttāvaliyā nipatantā muttaguḷikā viya bindu bindu hutvā. Sedāti sedadhārā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ.Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīti adhippāyo. Ukkaṇṭhitāti anabhirati. Sā natthi uparūpari uḷārauḷārānameva bhogānaṃ visesato duvijānanānaṃ upatiṭṭhahanato. Nissasantīti uṇhaṃ nissasanti. Vijambhantīti anabhirativasena vijambhanaṃ karonti.

Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā sampatijātā ‘‘kīdisena puññakammena idha nibbattā’’ti cintetvā ‘‘iminā nāma puññakammena idha nibbattā’’ti jānanti, evaṃ atītabhave attanā kataṃ, aññadāpi vā ekaccaṃ puññakammaṃ jānantiyeva mahāpuññāti āha ‘‘ye mahāpuññā’’tiādi.


我来将这段巴利文直译为简体中文：
"决意死亡"即决意"就让我现在死亡"而作死，这只是菩萨们的(特性)，不是其他人的。据说菩萨们住在长寿天界时，想到"住在这里不可能积集菩提资粮"而对在那里居住生起厌离心，那时进入天宫，闭上眼睛，决意"愿我的生命从此不再继续"而坐着，在心的决意的同时就死亡。因为由于波罗蜜法的最上运作，在那个那个生身中因神通等定而使相续特殊，因为对自我的爱执变薄，以及对众生的大悲心殊胜，决意达到锐利清净性，所以菩萨们的意愿得以成就。他们对心和业都有自在，因此他们转生到能很好地增长波罗蜜的地方。如前所说死后转生到那里。比如我们的大士在这个劫中各种生处都不失禅那而死后生在梵天界，在那里住了很短的时间后死去，转生到人间，专注于积集波罗蜜。因此说"只是菩萨们的，不是其他人的"。通过"因为以一生之间完全圆满波罗蜜"这句显示因为没有目的所以住在那里不会有决意死亡。而且，应当理解那里就像最后生中以出现许多大宝藏为先导而获得类似天界享受的大享受一样，就像成佛后依无比布施等而获得不共他人的利得一样，是依生起"大士从此再没有享受天界享受"的精进的福德资粮。这就是这里的法性。
依人的计算，不是依天的计算。"前兆"即死亡的前兆。"未凋谢"在这里应当理解以"未凋谢"一词就显示那些花环的色相圆满、香气圆满、庄严圆满都不消失。因为没有内外的尘垢污染，天人身上的衣服一直保持清净明亮，所以说"对衣服也是这个道理"。"既不冷也不热"即为了对治会产生过分服用的寒冷，或者自己变得粗糙而制服身体产生汗水的热，既没有这样的冷，也没有热。"在那个时候"即在前述临近死亡的时候。"一滴一滴地"即像断了线的珠链上掉落的珍珠一样一滴一滴地。"汗"即汗水流出。"齿损"即牙齿破损的状态。"发白"即头发变白的状态。"等"字包括皮肤起皱。意思是身体显得疲惫，但没有齿损发白等。"厌倦"即不喜乐。那个不存在，因为一个比一个殊胜的、特别难以了知的享受不断出现。"叹息"即发出热气。"打呵欠"即因不喜乐而作呵欠。
"智者"即具足智慧的天人。正如天人一出生就思考"以什么样的福业投生到这里"而知道"以这样的福业投生到这里"，同样地，大福德(天人)知道自己过去生所作，或者在其他时候所作的某些福业，所以说"那些大福德者"等。


Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha ‘‘tadā hi sattā ussannakilesā hontī’’ti. Etthāha – kasmā sammāsambuddhā manussaloke eva uppajjanti, na devabrahmalokesūti? Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato, tathā anacchariyabhāvato . Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ, devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvato loko dahati, na buddhānubhāvato, tathā sati ‘‘sammāsambuddho’’ti nādhimuccati na sampasīdati, issaraguttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālādhiṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjantīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato, dhammaveneyyānaṃ dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti. Manussaloke uppajjantāpi mahābodhisattā carimabhave manussabhāvassa pākaṭabhāvakaraṇāya pana dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti, paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamantīti. Kiṃ vā etāya kāraṇacintāya ‘‘sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtāna’’nti. Ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na devabhūtānaṃ.

Kasmā pana sammāsambuddhā jambudīpe eva uppajjanti, na sesadīpesu? Keci tāva āhu ‘‘yasmā pathaviyā nābhibhūtā, buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva, tasmā jambudīpe eva uppajjantī’’ti, tathā ‘‘itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato’’ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ, mahābodhisattānaṃ, paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro, sāvakapāramiyā sambharaṇaṃ, paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakamahāsāvakādi veneyyavisesāpekkhāya etasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti. Tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayato aparāparaṃ vattatīti daṭṭhabbaṃ, eteneva imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva khettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane anupalabbhanato. Tenāha ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passī’’ti. Iminā nayena desaniyāmepi kāraṇaṃ nīharitvā vattabbaṃ.

Idānica khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. ‘‘Rājā pitā bhavissatī’’ti kulaṃ passi pituvasena kulassa niddisitabbato.


我来将这段巴利文直译为简体中文：
因为最长寿命时间太久远而不显现。"不出离"即不能导致出离，因为众生不是（教法的）容器。众生不成为最长寿命是因为恶的增盛，所以说"那时众生烦恼增盛"。这里有人问："为什么正等正觉者只在人世间出现，而不在天界、梵界出现？"首先不在天界出现是因为没有修习梵行的机会，同样也因为不稀有。因为诸佛世尊是稀有法的拥有者，他们的稀有法性在处于天身时不如在人身时那样明显，因为对于天身的正等正觉者所显现的佛陀威力，世人认为是天的威力，不是佛陀的威力，这样的话就不会确信和信服"这是正等正觉者"，不会舍弃（他是）自在天、护天的执着，而且因为长期安住天身而不能解脱某种常见。关于"不在梵界出现"这一点也是同样的道理。因为诸佛世尊为了解脱众生这样的执着而只在人善趣中出现，不在天善趣中。即使在人善趣中出现也不是化生的，因为如果是化生就不能超越前述的过失，而且应当希求像为法所化者确立法的传统一样为界所化者确立舍利。因为化生者般涅槃后身体舍利是不会留存的。虽然在人世间出现，但大菩萨们为了使最后一生的人身明显，也娶妻直到见到儿子的面容而住在家中，即使波罗蜜中的戒、出离、智慧等已经成熟也不出家。或者何必思考这个原因？"一切佛陀所行持的就是作为人而不是作为天人证悟。"这就是这里的法性。因此为此目的的大发愿也只对人身有效，不对天身有效。
为什么正等正觉者只在阎浮提（今印度）出现，而不在其他洲？有些人说："因为作为大地的中心、具有佛陀威力、作为不动之处的菩提场地只在阎浮提，所以只在阎浮提出现"，同样"因为其他不离开的处所也只在那里获得"。这里是我们的见解：因为前佛、大菩萨、辟支佛的出生，声闻菩萨的声闻菩提发愿，声闻波罗蜜的积集和成熟只在这个作为佛土的轮围界的阎浮提中有效，不在其他处。而且佛陀出现是为了调伏所化众生，所以考虑上首弟子、大弟子等特殊的所化者而只在这个阎浮提出现，不在其他洲。这个方法是一切佛陀所行持的。应当理解那些最上人只在那里出现，像吉祥轮一样由于相互依靠而一个接一个地运转，正是由此显示以这个轮围界为中心的一万个与此相似的轮围界是（佛陀的）领域，因为在三藏佛语中找不到这以外其他的佛陀出现处。因此说："他看到诸佛不出生在三洲，只出生在阎浮提之洲。"依此方法也应当引出说明地点限定的原因。
现在关于刹帝利种姓，因为是世间公认的，即使对婆罗门来说也是应该尊敬的。"看到父亲将成为国王"的种姓，是因为应当依父亲来指示种姓。


‘‘Dasannaṃ māsānaṃ upari satta divasānī’’ti passi, tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ.

Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā devatā tadā bodhisattassa pūritapāramibhāvaṃ, kathaṃ cassa buddhabhāvaṃ jānantīti? Mahesakkhānaṃ devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷadevatāsannipāto ahosi.

‘‘Cavāmī’’ti jānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayova. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā taṃ evārammaṇaṃ dutiyaṃ, tatiyañca āvajjitvā nicchayati. Āvajjanasīsena cettha javanavāro gahito. Tenāha ‘‘dutiyatatiyacittavāre eva jānissatī’’ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya ‘‘maraṇaṃ me āsanna’’nti jānanato ‘‘cutikkhaṇepi cavāmīti jānātī’’ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato ‘‘asukasmiṃ me ṭhāne paṭisandhi gahitā’’ti jānāti. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassilokadhātu kampatīti ettha kampanakāraṇaṃ heṭṭhā brahmajālavaṇṇanāyaṃ (dī. ni. ṭī. 1.149) vuttameva. Atthato panettha yaṃ vattabbaṃ, taṃ parato mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.171) āgamissati. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. aṭṭha. 498; ma. ni. aṭṭha. 4.200) vuttaṃ. Mahāsivattheropana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparāva, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhanabahulāti pañcamamahāvipākacittena paṭisandhiggahaṇamāha.

Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti navamito sattame divase āsaḷhipuṇṇamāyaṃ. Idaṃ supinanti idāni vuccamānākāraṃ. Majjhimaṭṭhakathāyaṃ pana ‘‘anotattadahaṃ netvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā manussamalaharaṇatthaṃ nhāpetvā’’ti (ma. ni. aṭṭha. 4.200) vuttaṃ. Tattha nesaṃ deviyoti mahārājūnaṃ deviyo. Caritvāti gocaraṃ caritvā.

Haritūpalittāyāti haritena gomayena kataparibhaṇḍāya. ‘‘So ca kho purisagabbho, na itthigabbho, putto te bhavissatī’’ti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. ‘‘Sace agāraṃ ajjhāvasissatī’’tiādi pana devatāviggahena tamatthaṃ yāthāvato pavedesuṃ.

Dhammatāti ettha dhamma-saddo ‘‘jātidhammānaṃ bhikkhave sattāna’’ntiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 

我来将这段巴利文直译为简体中文：
"看到十个月零七天"，由此他知道自己没有障碍，以及她在兜率天享受天界福乐。
"那些天神"即一万轮围界的天神。那些天神当时如何知道菩萨已圆满波罗蜜，又如何知道他将成佛？是依大威力天神的力量，而且那些天神大多数都是证悟的参与者。因此在世尊布施法时，一万轮围界的天神多次集会。
"我将死去"他知道，因为通过与临死速行相应的智而觉知死亡已临近。不知道死心，因为死心刹那极其短暂。因此那甚至不是死生智的境界。对于结生心也是同样的道理。"转向的次序"即转向的顺序。因为仅仅一次转向不能决定所缘，所以对同一所缘第二次、第三次转向后才能决定。这里以转向为首摄取速行。因此说"在第二、第三心路过程才会知道"。因为从死亡之前的几个心路过程开始就知道"我的死亡已临近"，所以说"在死亡刹那也知道'我将死去'"。但是因为结生是新的，所以不知道结生心。在爱欲生起之后才知道"我的结生被取在某处"。"在那个时候"即在取结生的时候。"一万世界震动"，关于这里震动的原因在下面《梵网经注》(《长部疏》1.149)中已经说过。但这里从意义上应该说的，将在后面《大般涅槃经注》(《长部注》2.171)中出现。大悲的诸佛世尊因为专注于实现众生的利益安乐而多具有喜心，所以在注释书(《长部注》2.17；《法聚论注》498；《中部注》4.200)中说他们以第一大异熟心结生。但是大私婆长老说，虽然大悲的诸佛世尊专注于实现众生的利益安乐，但因为倾向独处和倾向无为，多对一切行保持舍心，所以以第五大异熟心结生。
"从满月前第七天开始"即从满月之前第七天开始，意思是从白半月的第九天开始。"在第七天"即从第九天起的第七天，在阿沙荼月满月日。"这个梦"即现在将要说的形式。但在《中部注》中说："带到阿耨达池（今新疆若羌县）的一处，然后他们的天女们来为了去除人的污垢而为他们沐浴。"那里"他们的天女们"即大王们的天女们。"游行"即食物游行。
"涂抹青草"即以青草的牛粪作边界。"那是男胎，不是女胎，将成为你的儿子"，婆罗门们依他们的占梦方法只说了这么多。但"如果住在家中"等则是以天神的形象如实宣告那个意思。
"法性"在这里的"法"字，如"诸比丘，有生法的众生"等(《中部》1.131；3.373；《无碍解道》-
[注：句子似乎未完，被截断了]

1.33) viya pakatipariyāyo, dhammo eva dhammatā yathā devo eva devatāti āha ‘‘ayaṃ sabhāvo’’ti, ayaṃ pakatīti attho. Svāyaṃ sabhāvo atthato tathā niyatabhāvoti āha ‘‘ayaṃ niyāmoti vuttaṃ hotī’’ti. Niyāmo pana bahuvidhoti te sabbe atthuddhāranayena uddharitvā idhādhippetaniyāmameva dassetuṃ ‘‘niyāmo ca nāmā’’tiādi vuttaṃ. Tattha kammānaṃ niyāmo kammaniyāmo. Esa nayo utuniyāmādīsu tīsu. Itaro pana dhammo eva niyāmo dhammaniyāmo, dhammatā.

Kusalassa kammassa. Nisento tikhiṇaṃ karonto.

Arūpādibhūmibhāgavisesavasena utuvisesadassanato utuvisesena sijjhamānānaṃ rukkhādīnaṃ pupphaphalādiggahaṇaṃ ‘‘tesu tesu janapadesū’’ti visesetvā vuttaṃ. Tasmiṃ tasmiṃ kāleti tasmiṃ tasmiṃ vasantādikāle.

Madhurato bījato tittato bījatoti yojanā.



我来将这段巴利文直译为简体中文：
1.33. 如"诸比丘，有生法的众生"等中的"法"字是本性的意思，法性就是法，就像天神就是天一样，所以说"这是自性"，意思是这是本性。这个自性实际上是如此决定的状态，所以说"这就是说'这是规律'"。规律有多种，为了通过意义归纳的方法把它们全部归纳出来，并显示这里所要表达的规律，所以说"所谓规律"等。其中业的规律叫做业规律。在时节规律等三种中也是这个道理。另一个则是法的规律叫做法规律，即法性。
善业的。"磨"即使锋利。
通过无色等地界的特殊而显示特殊的时节，所以依特殊时节而成就的树等的花果等的获得，特别说为"在那些那些地方"。"在那个那个时候"即在那个那个春等季节。
从甜的种子到苦的种子，这是组合。

18. Vattamānasamīpe vattamāne viya voharitabbanti ‘‘okkamatī’’ti vuttanti āha ‘‘okkanto hotīti ayamevattho’’ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyatāya. Yathā ca vuttaṃ ‘‘paṭisandhicittaṃ na jānātī’’ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalanabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso abhibhavati, na tesaṃ ādhipaccaṃ. Tenāha ‘‘nivatthavatthassā’’tiādi.

Lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, so eva itthiliṅgavasena ‘‘lokantarikā’’ti vutto. Rukkhagacchādinā kenaci na haññantīti aghā, asambādhā. Tenāha ‘‘niccavivaṭā’’ti. Asaṃvutāti heṭṭhā, upari ca kenaci na pihitā. Tena vuttaṃ ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi ‘‘tena obhāsena aññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesu pīti āha ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā pana dvīsu eva dīpesu ekappahārena paññāyantīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ anabhisambhunanti. Yugandharapabbatappamāṇe ākāse vicaraṇato ‘‘cakkavāḷapabbatassa vemajjhena vicarantī’’ti vuttaṃ.

Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivattitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaṃ udakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ udakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti.

Ekayāgupānamattampīti pattādibhājanagataṃ yāguṃ gaḷociādiuddharaṇiyā gahetvā pivanamattampi kālaṃ. Samantatoti sabbabhāgato chappakārampi.

19.Catunnaṃmahārājānaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena.

Yathāvihāranti yathāsakaṃ vihāraṃ.

20.Pakatiyāti attano pakatiyā eva. Tenāha ‘‘sabhāvenevā’’ti. Parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā. Bodhisattamātāpīti amhākaṃ bodhisattamātāpi. Kāladevilassāti yathā kāladevilassa santike aññadā gaṇhāti, bodhisatte pana…pe… sayameva sīlaṃ aggahesi, tathā vipassībodhisattamātāpīti adhippāyo.



我来将这段巴利文直译为简体中文：
18. 在现在时附近应该像现在时那样表达，所以说"进入"，因此说"这就是'已进入'的意思"。"如是有"即如是有如所说方式的正知。不是在进入时，因为结生刹那难以了知。如前所说"不知道结生心"。或者以遍满一万轮围界而无量。以极其明亮的状态而殊胜。"天威力"即天神的光明威力。因为那光明胜过天神的光明，而不是他们的主权。因此说"所穿衣服"等。
世界、世界界的中间空隙叫做世界中间，它以阴性语尾说为"世界中间"。不被树丛等任何东西所妨碍，所以叫无碍，无障碍。因此说"常开"。"无覆"即下面和上面都不被任何东西遮蔽。因此说"下面也无所依"。这里的"也"字表示：就像下面没有能遮水的大地所以世界中间无覆一样，上面也因为没有像轮围界中那样的天宫所以无覆无依。有黑暗在其中，所以叫有黑暗。因为没有光明所以不生眼识，不是因为没有眼根。因此说"以那光明互相认识"。在阎浮提（今印度）站立的正午时，东毗提诃（今中亚）居民因为日落而见到半个太阳轮，西瞿陀尼（今欧洲）居民因为日出而见到，其他洲也是如此，所以说"同时在三洲显现"。与此相反的情况则只在两洲同时显现。在每一方向去除九十万由旬的黑暗也应该以这个方法来理解。"光明不及"即不能以自己的光明照耀。因为在等同于持双山的空中游行，所以说"在轮围山的中间游行"。
"忙碌"即为了吃而尝试抓取。"翻转"即转动。"断开"即因昏迷而从站立处脱落，或因肢体支节断裂而断开。"极其咸"也许是因为没有热的逼迫而说极其咸是指极其寒冷。因为那个劫成立时的水不应该像雨云降下的维持大地的毁劫之水那样咸。如果是那样的话，大地也会融化，或者就像恶业力导致饿鬼的水变成脓血一样，那个水当时变成咸的，所以说"在极其咸的水中"。
"一次饮粥的量"即用汤匙等从钵等容器中取出粥来饮用的时间量。"遍满"即从一切方面六种方式。
19. "依四大王"即以毗沙门等四大天王身份的共同性。
"如住处"即如自己的住处。
20. "本性"即依自己的本性。因此说"依自性"。不用从他人处受持，而是依自己的自性、自己确立而具足戒行。"菩萨之母也"即我们的菩萨之母也。"迦罗提婆的"即如从迦罗提婆处在其他时候受持，但对于菩萨[此处似有省略]自己受持戒律，毗婆尸菩萨之母也是如此的意思。

21.‘‘Manussesū’’ti idaṃ pakaticārittavasena vuttaṃ, ‘‘manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā’’ti. Bodhisattassa mātuyā pana devesupi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattamātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anabhibhavanīyāti āha ‘‘pādā na vahanti dibbasaṅkhalikā viya bajjhantī’’ti.

22. Pubbe ‘‘kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī’’ti vuttaṃ, puna ‘‘pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’’ti ca vuttaṃ. Kathamidaṃ aññamaññaṃ na virujjhatīti āha ‘‘pubbe’’tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha ‘‘purisādhippāyavasenā’’ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho.

23.Kilamathoti khedo, kāyassa garubhāvakathinabhāvādayopi tassā tadā na honti eva. ‘‘Tirokucchigataṃ passatī’’ti vuttaṃ. Kadā paṭṭhāya passatīti āha ‘‘kalalādikālaṃ atikkamitvā’’tiādi. Dassane payojanaṃ sayameva vadati. Tassa abhāvato kalalādikāle na passati. Puttena daharena mandena uttānaseyyakena saddhiṃ. ‘‘Yaṃ taṃ mātū’’tiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Sukhavāsatthanti bodhisattassa sukhavāsatthaṃ. Puratthābhimukhoti mātu purimabhāgābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ, bāhirañca kāraṇaṃ dassetuṃ ‘‘pubbe katakamma’’ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa patanubhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kiṃ evaṃ bodhisattopi mātaraṃ, aññañca purato ṭhitaṃ rūpagataṃ passati, noti āha ‘‘bodhisatto panā’’tiādi. Kasmā pana sati cakkhumhi, āloke ca na passatīti āha ‘‘na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī’’ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjassa samannāhārassa abhāvato.



我来将这段巴利文直译为简体中文：
21. "在人中"这是依一般习性而说的，即"人女对人男会生起男欲之心"。但是菩萨的母亲即使对天人也不会生起这样的心。正如依菩萨的威力,菩萨之母不生起男欲之心,同样依他的威力,她不会被任何男人征服,所以说"脚不能动,如被天锁链束缚"。
22. 前面说"不生起与欲乐相应的心",后面又说"以五种欲乐充满、具足而享受"。这两者怎么不相互矛盾呢?所以说"前面"等。"事物的否定"即否定非梵行事。因此说"依男欲"。"所缘的获得"即只是获得色等五欲乐所缘。
23. "疲劳"即疲倦,身体的沉重、僵硬等在她那时也都不会有。说"看见胎中的"。从什么时候开始看见?所以说"超过羯罗罗等时期"等。他自己说看见的目的。因为那个不存在所以在羯罗罗等时期不看见。与年幼、软弱、仰卧的儿子一起。"如同母亲"等是依一般习性而说。因为比转轮王胎儿更殊胜,菩萨胎得到照顾是因为福德资粮特别殊胜,所以菩萨之母特别注意适宜的饮食行为而恭敬地照顾。"为了安乐住"即为了菩萨的安乐住。"面向东方"即面向母亲的前方。现在为了显示胎中能见到的内外原因,所以说"过去所作业"等。"她的"即天女的。"处所"即胎。如同水晶、云层等一样,因为菩萨母胎皮的薄性,光明没有障碍,所以菩萨之母能看见胎中的菩萨,那么菩萨也能看见母亲和前面的其他色法吗?不能,所以说"但是菩萨"等。为什么虽然有眼睛和光明却不能看见呢?所以说"因为在胎内不生起眼识"。因为像入出息一样,在那里因为缺乏相应的作意所以眼识也不生起。

24. Yathā aññā itthiyo vijātappaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate tassa vijāyananimittaṃ, na koci rogo uppajjati, kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vutto eva. ‘‘Bodhisattena vasitaṭṭhānañhī’’tiādi tassa kāraṇavacanaṃ. Aññesaṃ aparibhoganti aññehi na paribhuñjitabbaṃ, na paribhogayogyanti attho. Tathā sati bodhisattapitu aññāya aggamahesiyā bhavitabbaṃ, tathāpi bodhisattamātari dharantiyā ayujjamānakanti āha ‘‘na ca sakkā’’tiādi. Apanetvāti aggamahesiṭhānato nīharitvā. Attani chandarāgavaseneva bahiddhā ārammaṇapariyesanāti visayinisārāgo sattānaṃ visayesu sārāgassa balavakāraṇanti dassento āha ‘‘sattānaṃ attabhāve chandarāgo balavā hotī’’ti. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati. Tena gabbho bahvābādho hoti. Vatthu visadaṃ hotīti gabbhāsayo visuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattagabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato. Itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasamati.

25.Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto kāmaṃ sattamāsajātato buddhivayavā, ekacce pana cammapadesā vuddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. ‘‘Sattamāsajātassa pana na tāva te jātā’’ti vadanti.

27.Devāpaṭhamaṃ paṭiggaṇhantīti ‘‘lokanāthaṃ mahāpurisaṃ sayameva paṭhamaṃ paṭiggaṇhāmā’’ti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi abhayagirivāsino. Macchakkhisadisaṃ chavivasena. Aṭṭhāsi na nisīdi, na nipajji vā. Tena vuttaṃ ‘‘ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’’ti. Niddukkhatāya ṭhitā eva hutvā vijāyati. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti.

28.Ajinappaveṇiyāti ajinacammehi sibbitvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro, vipulakittighoso ca.

29.Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā, vibhaggā viya ca hutvā, tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye, yonipadese ca katthaci alaggo asatto hutvā, yato ‘‘dhamakaraṇato udakanikkhamanasadisa’’nti vuttaṃ. Udakenāti gabbhāsayagatena udakena. Amakkhitova nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvato paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ pubbepi visuddhaṃ visesato paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati.

Udakavaṭṭiyoti udakakkhandhā.



我来将这段巴利文直译为简体中文：
24. 正如其他女人因分娩而被这样的病折磨甚至死亡，但是菩萨之母在菩萨住胎时，因为他的出生，没有任何病生起，只是因寿命尽而死，这个意思前面已经说过。"因为菩萨居住之处"等是说明那个的原因。"其他人不能享用"即不能被其他人享用，意思是不适合享用。这样的话菩萨父亲就应该有另一个第一王妃，即使这样，在菩萨之母还在时也是不适当的，所以说"不能"等。"除去"即从第一王妃地位中除去。因为只是依自身的欲贪而寻求外在所缘，显示众生对所缘的贪着是强烈因素，所以说"众生对自身的欲贪强烈"。"不能保护"即不能好好地照顾胎儿。因此胎儿多病。"处所清净"即胎处清净。在母亲中年的第三分时菩萨入胎也包含在观察她的寿量中，因为要避免依年龄而生起的变化。但是依女人本性而生起的变化则因菩萨的威力而平息。
25. "七月生"即从结生起第七个月出生。他不能忍受冷热因为太过柔弱。八月生虽然比七月生有更多的智慧和体力，但是某些皮肤部位在成长时不能忍受摩擦，因此他不能活。他们说"七月生的那些还没有生起"。
27. "天人先接受"即清净天界的无漏梵天们生起恭敬尊重，显示自己的喜悦而说"让我们自己先接受世间导师大士"而最初接受。"产妇装"即照顾产妇的助产士装扮。"某些"即住无畏山寺的人们。如鱼眼睛是指肤色。站立而不坐不卧。因此说"菩萨之母站立而生菩萨"。因为无苦而保持站立而生。因为苦的强烈，其他女人不能忍受那个苦而坐着或躺着生。
28. "羚羊皮垫"即用羚羊皮缝制而成的垫子。"大威力"即大威神力。"大名声"即大眷属和广大名誉。
29. "破碎分散"即因从狭窄处出来而显现为破碎，像分散一样，由此显示它们的不清净性。"不执着"即在胎处和产道中任何地方都不执着不黏着，因此说"像从风箱中水出来一样"。"以水"即以胎中的水。"不沾染而出"因为那里没有那样的水、痰等沾染物。因为菩萨的福德威力，从结生开始那个处所以前就清净，特别像最清净的香室一样散发檀香。
"水柱"即水流。

31.Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva. Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upariṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā. Na kho panaevaṃ daṭṭhabbaṃ padavītihārato pageva disāvilokanassa katattā. Tenāha ‘‘mahāsatto hī’’tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ ‘‘idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Aggoti padhāno, kena panassa padhānatāti āha ‘‘guṇehī’’ti. Paṭhama-saddo cettha padhānapariyāyo. Bodhisattassa pana padhānatā anaññasādhāraṇāti āha ‘‘sabbapaṭhamo’’ti, sabbapadhānoti attho. Etassevāti aggasaddasseva. Ettha ca mahesakkhā tāva devā tathā ca vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassanādinā. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosīti, itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu. Paripākagatapubbahetusaṃsiddhāya dhammatāya codiyamāno imasmiṃ…pe… byākāsi.

Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento ‘‘ettha cā’’tiādimāha. Tattha patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Tena hi bhagavā sadevakassa lokassa abhibhūto, kenaci anabhibhūto ahosi. Tenāha ‘‘mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimitta’’nti. Tathā sattapadagamanaṃ sattapadabojjhaṅgasampannaariyamaggagamanassa. Suvisuddhasetacchattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa. Pañcarājakakudhabhaṇḍasamāyogo pañcavidhavimuttiguṇasamāyogassa. Anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya. ‘‘Aggohamasmī’’tiādinā achambhitavācābhāsanaṃ kenaci avibandhanīyatāya appavattiyassa saddhammacakkappavattanassa. ‘‘Ayamantimā jātī’’ti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīti katvā. Na āgatoti imasmiṃ sutte, aññattha ca vakkhamānāya anupubbiyā na āgato. Āharitvāti tasmiṃ tasmiṃ sutte, aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo.


我来将这段巴利文直译为简体中文：
31. "刚生"即生后片刻而只是片刻。"被引导"即被随顺地引导。"已来"即已到达那个地方。"多枝"即由宝石制成的有数百支撑的伞。"千圆"即在那些上面的有数千圆环的伞。"天神"即诸天。不应这样看，因为在迈步之前已经观察诸方。因此说"大士"等。"如同一个院子"即因开放状态如同精舍院子、围院院子一样成为如同一个院子。"没有相等者"即你们这个观察见到殊胜者时说"这里没有与你们相等者，更何况更胜者"。"最上"即最主要，为什么是他的主要性呢？所以说"以功德"。这里"第一"字是主要的同义词。但是菩萨的主要性是不共于他人的，所以说"一切第一"，意思是一切主要。"只是这个"即只是最上的意思。这里大威力的天神们这样说，但其他的如何说呢？通过见到大士的威力等。因为对大威力天神们来说，大士的威力和与他相等者的威力都是现见的，但其他的听到他们的话而相信、推测而如此说。被已成熟的过去因缘所成就的法性所驱使，在这个[此处似有省略]中预言。
为了显示刚生的菩萨的站立等是哪些特殊证得的前兆，所以说"在这里"等。其中站立是获得四神足的前兆，因为依神足而在出世间法中成就善安立性。面向北方是超越世间而行的前兆。因为以此世尊征服包括天界的世间，不被任何人征服。因此说"是压倒、征服大众而行的前兆"。同样七步行走是具足七觉支圣道行走的。持纯白伞盖是持清净解脱伞盖的。五种王之标帜的具足是五种解脱功德具足的。观察无障碍的方向是无障碍智性的。以"我是最上"等无畏说话是不被任何人阻止而转无上法轮的。宣说"这是最后生"是无余[此处似有省略]的前兆，因为那个那个是将来应得的特殊性的那个那个标志是不相违的。"未来"即在这部经和其他处将说的次第中未来。"引来"即依那个那个经和注释中所来的方法引来而应解释。


‘‘Dasasahassilokadhātukampī’’ti idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānaṃ acchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampi evarūpaṃ daṭṭhabbaṃ. Tantibaddhā vīṇā cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. ‘‘Andubandhanādīni taṅkhaṇe eva chajjitvā puna pākatikāneva honti, tathā jaccandhādīnaṃ cakkhusotādīni tathārūpakammapaccayā tasmiṃyeva khaṇe uppajjitvā tāvadeva vigacchantī’’ti vadanti. Chijjiṃsūti ca pādesu bandhaṭṭhānesu chijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Ākāsaṭṭhakaratanāni nāma taṃtaṃvimānagatamaṇiratanādīni. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Nappavattīti na sannipāto. Na vāyīti kharo vāto na vāyi. Mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavigatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Apphoṭanaṃ vuccati bhujahatthasaṅghaṭṭanasaddo, atthato pana vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ. Mukhena usseḷanaṃ saddassa muñcanaṃ seḷanaṃ. Ekaddhajamālā ahosi nirantaraṃ dhajamālāsamodhānagatāya. Na kevalañca etāni eva, atha kho aññānipi ‘‘vicittapupphasugandhapupphavassadevopavassi sūriye dissamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā ca tiracchānā āsayato nikkhamiṃsu, rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthaṃ agamaṃsu, sattānaṃ cutūpapātā nāhesu’’nti evamādīni yāni mahābhinīhārasamaye uppannāni dvattiṃsapubbanimittāni, tāni anavasesato tadā ahesunti.


我来将这段巴利文直译为简体中文：
"一万世界震动"这虽然已经在这里的圣典中出现，为了显示将要说的诸希有事的根本而说，其他类似的也应该这样看。"系弦的琵琶和系皮的鼓"只是五种乐器的例子，或者以"和"字应该看作包括其他的。他们说："枷锁等在那个刹那就断开后又恢复原状，同样生盲等人的眼耳等依那样的业缘在那个刹那生起后立即消失。""断开"即在脚上束缚处断开。"消失"即平息。"虚空中的宝"即在那个那个天宫中的宝玉等。"自光照耀"即以极其明亮的自己的光明而照耀。"不生起"即不聚集。"不吹"即恶风不吹。但是柔和安乐的风吹起令众生安乐。"在地上"即因为不能在高处站立。"季节适宜"即具足所谓不冷不热的季节。"鼓掌"指手臂相击的声音，但实际上是把左手放在胸上用右手张开的手掌击打而发出声音。"口中欢呼"即放出声音的欢呼。"成为一串旗帜"即因为旗帜串相续不断。不仅是这些，而且其他的也是，如："在太阳可见时下了五彩和香花雨，星辰发光，清净明净的水从地中涌出，洞穴中的动物从住处出来，贪嗔痴变薄，地上的尘埃平息，不悦意的气味消失，天香飘散，有色的天人以本身形态出现在人们面前，众生的死生不生起"等，这样在大发愿时生起的三十二种前兆，那时完全出现。


Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo. Na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa, titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto kenaci anussāhitānaṃyeva ekappahārenevasannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ. Paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhabhedanassa pubbanimittaṃ. Mahājanassa rogavigamo tasseva sakalavaṭṭadukkharogavigamabhūtassa saccapaṭilābhassa pubbanimittaṃ. ‘‘Mahājanassā’’ti padaṃ ‘‘mahājanassa dibbacakkhupaṭilābhassa, mahājanassa dibbasotadhātupaṭilābhassā’’tiādinā tattha tattha ānetvā sambandhitabbaṃ. Iddhipādabhāvanāvasena sātisayañāṇajavasampattisiddhīti āha ‘‘pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimitta’’nti. Supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. Atthādianurūpaṃ atthādīsu sampaṭipattibhāvato. Ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tena tassa sakatejobhāsitattassa pubbanimittaṃ.


我来将这段巴利文直译为简体中文：
"在那里也"即在那些地震等中也应该这样理解前兆性。意思是不仅在刚生时的站立等中。是一切知智获得的前兆，因为震动一切所知和外道的主张。在这一个轮围界中无人催促而自行集会，是无人催促而同时集会接受法的前兆。最初天神们接受是获得天住的前兆，之后人们接受是因为住在那里的不动本性而获得不动住的前兆。琵琶自行演奏是无需他人指导而自行获得次第住的前兆。鼓的演奏是能向遍轮围界的众会宣说的法鼓宣告、不死鼓声的前兆。枷锁等的断开是打破慢的束缚的前兆。大众的病痛消除是作为一切轮回苦病消除的真谛证得的前兆。"大众的"这个词应该在各处带入连接如"大众获得天眼，大众获得天耳界"等。因为依神足修习而成就殊胜智慧迅速，所以说"跛人的速度成就是获得四神足的前兆"。善达到达是证得四无碍解的前兆，因为在义等中有随顺义等的善巧成就。宝物以自光照耀是将以法光照耀世间的自光照耀的前兆。


Catubrahmavihārapaṭilābhassa pubbanimittaṃ tassa sabbaso veravūpasamanato. Ekādasaagginibbāpanassa pubbanimittaṃ dunnibbāpananibbānabhāvato. Ñāṇālokādassanassa pubbanimittaṃ anāloke ālokadassanabhāvato. Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa, tañca kho amadhurassa lokassa sabbaso madhurabhāvāpādanena. Dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ sabbaso diṭṭhigatavātāpanayanavasena. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya sakuṇānaṃ pathavigamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanittaṃ. Bahujanakantatāyāti candassa viya bahujanassa kantatāya. Sūriyassa uṇhasītavivajjitautusukhatā pariḷāhavivajjitakāyikacetasikasukhappattiyā pubbanimittaṃ.Devatānaṃ apphoṭanādīhi kīḷanaṃ pamoduppatti bhavantagamanena, dhammasabhāvabodhanena ca udānavasena pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhaṃ jhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassāpi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto . Aṭṭhakathāyaṃpana khudaṃ, pipāsañca bhinditvā vuttaṃ. Tattha pubbanimittānaṃ bhedo visesasāmaññavibhāgena, gobalībaddañāyena ca gahetabbo. ‘‘Sayamevā’’ti padaṃ ‘‘aṭṭhaṅgikamaggadvāravivaraṇassā’’ti etthāpi ānetvā sambandhitabbaṃ. Bharitabhāvassāti paripuṇṇabhāvassa. ‘‘Ariyaddhajamālāmālitāyāti kāsāyaddhajamālāvantatāyā’’ti keci, sadevakassa lokassa pana ariyamaggabojjhaṅgaddhajamālāhi mālibhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva.


我来将这段巴利文直译为简体中文：
获得四梵住的前兆是因为完全平息怨恨。熄灭十一种火的前兆是因为难以熄灭的涅槃性。见智慧之光的前兆是因为在无光中见到光明。"以涅槃味"即以烦恼熄灭味。"一味性"即教法处处一味性，而且是通过使完全无甜味的世间变得甜味。破除六十二种邪见的前兆是因为完全除去邪见之风。鸟类舍弃虚空等无所依不平稳动摇之处而行于地上是众生舍弃如是邪执而以生命皈依三宝的前兆。"为众人所喜"即如月亮为众人所喜。太阳无热无寒的适宜季节是获得无热恼的身心安乐的前兆。天神们以鼓掌等游戏而生欢喜是以证得边际和了知法性而以赞叹方式显示欢喜的前兆。"法雨倾注"即以说法智慧势力而倾注法甘露的前兆。依身至念而得禅定为基础而生起道果乐的体验是身至念不死的获得，而对身体也带来无厌足之乐故说无饥渴逼迫是其前兆。但在注释中分别说到饥和渴。其中前兆的区别应该依特殊和普遍的分别以及牛迹喻来理解。"自己"这个词应该带入连结于"八支道门开启"这里。"具足性"即圆满性。"庄严以圣旗鬘"某些人说是"具有袈裟旗鬘"，但是是包括天界的世间以圣道觉支旗鬘庄严的前兆。这里未引述的部分都是容易理解的。


Etthāti ‘‘sampatijāto’’tiādinā āgate imasmiṃ vāre. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa tathā upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatā ti idaṃ niyativādavasena kathanaṃ. Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsīti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammena nibbattito, tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā, yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavasena kathanaṃ. Evaṃ taṃ taṃ bahulaṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva byākari. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃ mahānubhāvo ākāsena maññe gacchatīti parikappanavasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo, khuddakasarīratā ca tādisassa iriyāpathassa na anucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkatapaṭiyatto viya, soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ. Mahāsattassa puññānubhāvena tadā tathā upaṭṭhānamattamevetanti. Pacchā bāladārakova ahosi, na tādisoti. Buddhabhāvānucchavikassa bodhisattānubhāvassa yāthāvato paveditattā parisā cassa byākaraṇena buddhena viya…pe… attamanā ahosi.

Sabbadhammatāti sabbā soḷasavidhāpi yathāvuttā dhammatā sabbabodhisattānaṃ hontīti veditabbā puññañāṇasambhāradassanena nesaṃ ekasadisattā.

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā



我来将这段巴利文直译为简体中文：
"在这里"即在这"刚生"等所说的这一段。已经解答了，因此我们在这里没有新的要说的意思。那时大士虽在地上行走，对大众却像在虚空中行走一样显现，这是这里的必然法则，是菩萨们的法性，这是依必然论的说法。因为在过去前生中作了和积累了那样的福德资粮业，所以对大众如此显现，这是依宿作业论的说法。对这些众生有支配的性质故各自的业就是所谓的主宰，它的创造即是产生自己的果报，大士也是由能征服包括天界的世间的殊胜福德业而生，所以称为被那个主宰所造，这是他的殊胜创造，即是大威力，以此对大众如此显现，这是依主宰创造论的说法。这样说了种种后，何必用这间接的说法呢？最后直接解释。刚生就在地上如何步行，如此大威力者似乎是在虚空中行走，依推测而似乎在虚空中行走。但因以七步速行而去，虽有可见之色而对大众似乎不可见。无衣状态和小身躯对那样的威仪不相称，所以应知依业力所生神变力而对大众显现如装饰庄严、如十六岁青年。那时只是依大士的福德威力而如此显现而已。后来只是婴儿，不是那样的。因为如实宣说适合佛性的菩萨威力，所以众会因他的解说而[此处似有省略]如遇佛一样欢喜。
"一切法性"即应知所说的一切十六种法性都是一切菩萨所有的，因为依见到他们的福德智慧资粮而性质相同。
三十二大士相解释

33.Dukūlacumbaṭaketi daharassa nipajjanayogyatāvasena paṭisaṃhaṭadukūlasukhume. ‘‘Khattiyo brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā cikkhallikā sākiyā koḷiyā’’ti evamādi kulapadeso. Ādi-saddena rūpissariyaparivārādisabbasampattiyo saṅgaṇhāti. Mahantassāti vipulassa, uḷārassāti attho. Nipphattiyoti siddhiyo. Gantabbagatiyāti gati-saddassa kammasādhanatamāha. Upapajjanavasena hi sucaritaduccaritehi gantabbāti gatiyo, upapattibhavaviseso. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Paṭisaraṇeti parāyaṇe avassaye. Sabbasaṅkhatavisaṃyuttassa hi arahato nibbānameva taṃpaṭisaraṇaṃ. Tyāhanti te ahaṃ.

Dasavidhe kusaladhamme, agarahite ca rājadhamme (jā. 2 mahāmaṃsajātake vitthāro) niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti. Catūsu disāsu samuddapariyosānatāya caturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa, paṭirājabhūtassa bāhirassa ca arigaṇassa vijayi, vijetvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapadova catubbidhaacchariyadhammādisamannāgate asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhaṃ bhattabhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā parasāhasakāritāya sāhasikā.


我来将这段巴利文直译为简体中文：
33. "细软布卷"即适合婴儿躺卧的卷起的细软布。"刹帝利、婆罗门"等是种姓。"乔陈如、瞿昙"等是姓氏。"波尼迦、泥匠、释迦、拘利"等是家族所在。"等"字包括容貌、权势、眷属等一切圆满。"大"即广大，意思是殊胜。"成就"即成功。"应去趣"说明"趣"字是业的能作。因为依投生而由善行恶行应去故名为趣，即是投生的存在差别。随欲而行故名为趣，即是意向。"归依"即究竟依止。因为断绝一切有为法的阿罗汉只以涅槃为归依。"我对他们"即我对他们。
在十种善法和无过失的王法(在本生经大肉本生中详说)中努力故名为法者。以此法使整个世界欢喜故名法王。因为转轮王以法、以正理获得王位，不以非法，所以说"因以法得王位故名法王"。因为在四方以海为边际故名为四边，在那里那里的岛屿中的大地，所以说"在东方[此处似有省略]主宰者"。"胜利者"即已胜应胜者，是欲恚等内在的和敌对王等外在的敌群的胜利者，意思是已胜而住立。虽然转轮王没有任何战争，但因成就应以战争取得的胜利而说"胜利战争者"。国土对具足四种希有法等的这个王获得坚固性、不可动摇性、坚定的忠诚，或者对国土以自己如法的实践而获得坚固性、稳固性，故名获得国土坚固。将刀放在人们胸前，以取走所欲财物等方式对他人行暴力者为暴力者。


Ratijananaṭṭhenāti atappakapītisomanassuppādanena. Saddatthato pana rametīti ratanaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ. ‘‘Svāyaṃ cittīkāro tassa pūjanīyatāyā’’ti cittīkatanti pūjanīyanti atthaṃ vadanti. Mahantaṃ vipulaṃ aparimitaṃ mūlaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamāti atulaṃ, asadisaṃ. Kadāci eva uppajjanato dukkhena laddhabbattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ. Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘cakkaratanassa cā’’tiādi āraddhaṃ. Aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, sattānañca yathicchitatthapaṭilābhahetuto. Aggho natthi ativiya uḷārasamujjalasattaratanamayattā, acchariyabbhutamahānubhāvatāya ca. Yadaggena mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā ca panā’’tiādi. Upamāvasena cetaṃ vuttaṃ, upamopameyyānañca na accantameva sadisatā. Tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, evaṃ santepi cakkavattivattaparipūraṇassāpi dukkarabhāvatopi dullabhuppādāyevāti , iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena sijjhamāno guṇo cakkavattiparivārasādhāraṇo, tathāpi ‘‘cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatī’’ti vattabbataṃ arahati tadatthaṃ uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ itararatanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ. Hatthiassa-pariṇāyakaratanehi ajitavijayato, cakkaratanena ca parivārabhāvena, sesehi paribhogūpakaraṇabhāvena samannāgato. Hatthiassamaṇiitthiratanehi paribhogūpakaraṇabhāvena sesehi parivārabhāvenāti yojanā.

Catunnaṃ mahādīpānaṃ sirivibhavanti tattha laddhaṃ sirisampattiñceva bhogasampattiñca. Tādisamevāti ‘‘purebhattamevā’’tiādinā vuttānubhāvameva. Yojanappamāṇaṃ padesaṃ byāpanena yojanappamāṇaṃ andhakāraṃ. Atidīghatādichabbidhadosaparivajjitaṃ.

Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīrukā’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃnāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. ‘‘Adaṇḍenā’’ti imināva dhanadaṇḍassa, sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. ‘‘Asatthenā’’ti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘ye katāparādhe’’tiādi vuttaṃ. Vuttappakāranti sāgarapariyantaṃ.


我将为您直译这段巴利文:
"以快乐义"是指产生无懈怠的喜悦和愉悦。从词义上说，使人愉悦故称为"宝"。因在心中当作"啊,迷人"而受尊重。他们说"这种尊重是因为它值得供养"，所以"受尊重"即是"值得供养"的意思。价值巨大、广大、无量，故称"高价"。无与伦比故称"无等"，即无相似者。因为难得一见,只是偶尔出现而难以获得。因为只能被具有殊胜功德的众生所受用，故称"殊胜有情受用"。
现在为显示这些受尊重等义特别在轮宝中获得，并类推到其他宝中，故开始说"对于轮宝等"。没有其他天界之处，因为这是国王独特的统治等成就获得之因，也是众生如愿获得之因。因为是由七种极其殊胜闪耀的宝物所成，并具有稀有神奇的大威力，故无价可估。因为高价，所以无与伦比。
由于众生厌恶罪恶，以行善为庄严，如同佛陀出世的适宜时节，转轮王也只在这样的时期出现，所以说"又因为"等。这是以譬喻的方式所说，譬喻与所譬喻的并非完全相同。因此，虽然佛陀偶尔才出现，转轮王却不是如此，即便如此，由于完成转轮王职责也很困难，所以出现也是稀有的。以此稀有出现的共同点，应知说他们难得一见。虽然以轮宝威力成就的功德是转轮王眷属所共有的，但是因为"只有转轮王以主人身份自在受用它"而值得称道，为显示这是为此目的而生起，所以说"这个"等。因为前述五种或六种义在其他宝中也能获得，所以说"其余诸宝也是如此"。因为以象宝、马宝、主藏臣宝征服未征服的，以轮宝作为眷属，以其余作为受用资具而具足。以象宝、马宝、宝珠、女宝作为受用资具，以其余作为眷属，应如是理解。
四大洲的富贵即是在那里获得的福德成就和财富成就。"如是"即如"午前"等所说的威力。以遍满一由旬范围而成一由旬的黑暗。避免过长等六种过失。
"勇猛"即有力，意思是"无畏"，所以说"不怯懦"。"分"即因。以何因称为"勇士"，那即是勇士分。所以说"这是精进的名称"。因为轮宝运转直至轮围山，所以说"以轮围山为界限而住立，以海洋为边际"。以"无刑罚"已说明不施以财产刑罚和身体刑罚。以"无刀杖"则显示这两者是为了说明不以军队征战，所以说"对于犯过者"等。"如前所述"即以海为边际。


‘‘Rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhā’’ti pavattiākārabhedena lobho eva dvidhā vutto . Tathā hissa dvidhāpi chadanaṭṭho ekantiko. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, (netti. 11, 27) ‘‘taṇhāchadanachāditā’’ti (udā. 64) ca. Iminā nayena dosādīnampi chadanaṭṭho vattabbo. Kilesaggahaṇena vicikicchādayo sesakilesā vuttā. Yasmā te sabbe pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā. Vivaṭṭacchadāti ca o-kārassa ā-kāraṃ katvā niddeso.

35.Tāsanti dvinnampi nipphattīnaṃ. Nimittabhūtānīti ñāpakakāraṇabhūtāni. Tathā hi lakkhīyati mahāpurisabhāvo etehīti lakkhaṇāni. Ṭhānagamanādīsu bhūmiyaṃ suṭṭhu samaṃ patiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ panassa suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. ‘‘Assa panā’’tiādi anvayato atthavibhāvanaṃ. Suvaṇṇapādukatalamiva ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā. Tasmā ayaṃ suppatiṭṭhitapādoti nigamanaṃ. Yaṃ panettha vattabbaṃ anupubbaninnādiacchariyabbhutaṃ nissandaphalaṃ, taṃ parato lakkhaṇasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
"以染著义为贪，以渴求义为爱"，这是从活动形态的差异而将贪分为两种。因此，这两种都确实具有覆蔽义。如所说："当贪欲征服人时，就会产生黑暗"，以及"被渴爱所覆蔽"。依此方式，瞋等的覆蔽义也应当说明。以烦恼一词包括了疑等其余烦恼。因为这些恶法生起时会覆蔽、遮蔽众生相续，阻碍善法生起，所以它们被称为"覆蔽"和"蔽"。"离蔽"是将o音变成ā音的说法。
35
"它们"指两种成就。"作为相"是指能表示的原因。因此，由这些表示是大人，所以称为"相"。在站立行走等时，其足善立于地上，故称"善安足"。为了通过相反方式显示他善安足的特性，所以说"如"等。其中"足前"是指脚掌前部。"跟"是指足跟。"边"是指足底两边的每一边，或者两边都是。"而他"等是从顺序来说明其义。如黄金拖鞋般平直放置。"一时"即同一刹那。放足时整个足底触地。"一时"整个足底从地上离开，应如是理解。因此这是善安足的总结。对于这里应当说明的次第低下等稀有神奇的等流果，将在后面相经注释中说明。

3.201) āvibhavissatīti.

Nābhi dissatīti lakkhaṇacakkassa nābhi parimaṇḍalasaṇṭhānā suparibyattā hutvā dissati, labbhatīti adhippāyo. Nābhiparicchinnāti tassaṃ nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaṃ parikkhepapaṭṭo, tappaṭicchanno idha adhippeto. Nemimaṇikāti nemiyaṃ āvalibhāvena ṭhitamaṇikālekhā. Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti siriaṅgā. Nandīti dakkhiṇāvattaṃ. Sovattikoti sovattiaṅgo. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purimahādīsu dīpaṅkaṃ. Morahatthakoti morapiñchakalāpo, morapiñchapaṭisibbito vā bījanīviseso. Vāḷabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. ‘‘Cakkavāḷo’’ti vatvā tassa padhānāvayave dassetuṃ ‘‘himavā sineru…pe… sahassānī’’ti vuttaṃ. ‘‘Cakkavattirañño parisaṃ upādāyā’’ti idaṃ hatthiratanādīnampi tattha labbhamānabhāvadassanaṃ. Sabbotisattiādiko yathāvutto aṅgaviseso cakkalakkhaṇasseva parivāroti veditabbo.

‘‘Āyatapaṇhī’’ti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha ‘‘paripuṇṇapaṇhī’’ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.

‘‘Makkaṭassevā’’ti dīghabhāvaṃ, samatañca sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chattiritaniyyāsādiniyyāsasammissena telena, yaṃ ‘‘surabhiniyyāsa’’ntipi vadanti. Niyyāsatelaggahaṇañcettha haritālavaṭṭiyā ghanasiniddhabhāvadassanatthaṃ.

Yathā satakkhattuṃ vihataṃ kappāsapaṭalaṃ sappimaṇḍe osāritaṃ ativiya mudu hoti, evaṃ mahāpurisassa hatthapādāti dassento ‘‘sappimaṇḍe’’tiādimāha. Talunāti sukhumālā.

Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro na hoti. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbe ṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakālepi aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.


我来为您直译这段巴利文：
见相轮的轮毂呈圆形状，显现清晰，意思是可以获得。"由轮毂所限定"是在那轮毂中被限定，依限定而住立。"轮毂面的环带"是指普通车轮为防止轴受损而应安置在轮毂面的环带，这里是指被其覆盖的部分。"轮缘宝珠"是指轮缘上排列成行的宝珠纹。"多种行"是显示多种纹饰部分的段落。"矛"是指武器矛。"吉祥标"是指吉祥相。"吉瑞"是指右旋。"吉祥环"是指吉祥相。"花环"是指装饰环。"增长"是指前面等处的灯。"孔雀羽"是指孔雀尾羽束，或用孔雀羽制成的特殊扇子。"拂尘"是指牦牛尾。"白芥子等"是指满瓶、满钵。说"轮围"后，为显示其主要部分而说"雪山、须弥山...千"。"就转轮王的眷属而言"是显示象宝等也在其中可得。应知所说的一切武器等特殊部分都是轮相的眷属。
"长跟"是就比他人的跟长而说，但不是过长，所以说"圆满跟"。为了通过相反方式显示跟相如何称为圆满，所以说"因为"等。"以锥尖"是指圆锥的尖端。"转动"是指如何成为善圆而转动。"如红毛毯球"是指如用红毛毯制成的球。
"如猕猴"是就长度和平整而言。"树脂油"是指混合了伞树脂等树脂的油，也称为"香树脂"。这里说树脂油是为了显示矿黄土条的浓稠光滑性。
为显示大人的手足如同棉絮被捣打百次浸入酥精而极其柔软，所以说"在酥精"等。"柔软"即细嫩。
"皮"是指包裹指缝的皮。"相连的指缝"是不是完全连在一起的指缝。"同量"是指长度相等。"麦相"是指在指节内部呈现的麦相。"贯通"是指因为各指节位置相同，即使在手指伸展时也好像互相贯穿般地相触而住。


Saṅkhā vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Tenāti piṭṭhipāde ṭhitagopphakabhāvena baddhā hontīti yojanā. Tayidaṃ ‘‘tenā’’ti padaṃ uparipadadvayepi yojetabbaṃ ‘‘tena baddhabhāvena na yathāsukhaṃ parivaṭṭanti, tena yathāsukhaṃ naparivaṭṭanena gacchantānaṃ pādatalānipi na dissantī’’ti. Uparīti piṭṭhipādato dvitiaṅgulimattaṃ uddhaṃ, ‘‘caturaṅgulamatta’’nti ca vadanti. Nigūḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Tenāti gopphakānaṃ upari patiṭṭhitabhāvena. Assāti mahāpurisassa. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ. ‘‘Adhokāyova iñjatī’’ti idaṃ purimapadassa kāraṇavacanaṃ. Yasmā adhokāyova iñjati, tasmā nābhito…pe… niccalo hoti. ‘‘Sukhena pādā parivaṭṭantī’’ti idaṃ pana purimassa, pacchimassa ca kāraṇavacanaṃ. Yasmā sukhena pādā parivaṭṭanti, tasmā adhokāyova iñjati, yasmā sukhena pādā parivaṭṭanti, tasmā puratopi…pe… pacchatoyevāti.

Yasmā eṇimigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tathā mahāpurisassāpi, tasmā vuttaṃ ‘‘eṇimigasadisajaṅgho’’ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha ‘‘na ekato’’tiādi.

Etenāti ‘‘anonamanto’’tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitajanā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya, vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya, etena ṭhapetvā sammāsambuddhaṃ, cakkavattinañca itare sattā khujjapakkhikā, vāmanapakkhikā cāti dasseti.

Kāmaṃ sabbāpi padumakaṇṇikā suvaṇṇavaṇṇāva, kañcanapadumakaṇṇikā pana pabhassarabhāvena tato sātisayāti āha ‘‘suvaṇṇapadumakaṇṇikasadisehī’’ti. Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha ‘‘paṭicchanna’’nti.

Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha ‘‘jātihiṅgulakenā’’tiādi, svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇa-saddoti adhippāyo. Paṭhamavikappaṃ vatvā tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇa-saddaṃ gahetvā dutiyavikappo vutto. Tasmā padadvayenāpi suniddhantasuvaṇṇasadisachavivaṇṇoti vuttaṃ hoti.

Rajoti sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha ‘‘malaṃ vā’’ti. Yadi vivattati, kathaṃ nhānādīnīti āha ‘‘hatthadhovanādīnī’’tiādi.

Āvaṭṭapariyosāneti padakkhiṇāvaṭṭanavasena pavattassa āvaṭṭassa ante.

Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha ‘‘brahmā viya ujugatto’’ti. Sā panāyaṃ ujugattatā avayavesu buddhippattesu daṭṭhabbā, na daharakāleti vuttaṃ ‘‘uggatadīghasarīro bhavissatī’’ti. Itaresūti ‘‘khandhajāṇūsū’’ti imesu dvīsu ṭhānesu namantā purato namantīti ānetvā sambandho. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā. Sūlasadisāti potthakarūpakaraṇe ṭhapitasūlapādasadisā.


我来为您直译这段巴利文：
"贝"指踝骨，上有贝的是"有贝"，即足。"足背"是指足背附近。"由此"是指因为踝骨位于足背而固定，应如是理解。这个"由此"词也应当与上面两句话连接："由此固定而不能随意转动，由此不能随意转动而行走时足底也不可见"。"上方"是指从足背向上二指量，也有人说是"四指量"。是隐藏的，不像其他人那样显露。"由此"是指因为踝骨安立在上方。"他"是指大人。提到"脐"是为了显示即使在不同处活动也不动摇。"只有下身动"这是前句的原因说明。因为只有下身动，所以从脐往上...不动摇。而"足易转动"这是前句和后句的原因说明。因为足易转动，所以只有下身动，因为足易转动，所以向前...向后也是如此。
因为羚羊四周肉均匀，小腿逐渐向上粗壮，大人也是如此，所以说"如羚羊小腿"。"圆满小腿"是指四周肉积聚圆满的小腿。所以说"不是一边"等。
"这"是指"不弯曲"等说法，意思是显示膝部安适。"其余人"是指缺乏此相的人。矮子是因为下身比上身短，侏儒是因为上身比下身短，这表示除了正等觉者和转轮王外，其他众生都属于矮子类或侏儒类。
虽然所有莲花蓕都是金色的，但金莲花蓕以光明超越其他，所以说"如金莲花蓕"。"放置"是指放入内部。如此状态即是被其覆盖，所以说"遮蔽"。
"金色"意思是具有金色之色，所以说"天然朱砂"等，这个意思也应从重复的方式理解。这里"色"字是身体的同义词，这是意思。说了第一种解释后，考虑到没有这样的惯用法，只取色界的同义词"色"字，说了第二种解释。因此两种说法都是说明如精炼金的肤色。
"尘"是指细尘。"垢"是指能致污浊的尘埃积聚。所以说"或垢"。如果[尘垢]离开，如何[需要]洗浴等？所以说"洗手"等。
"旋毛终端"是指顺右旋转而生起的旋毛的末端。
因为梵天的身体不向前或向后弯曲而正直竖立，所以说"如梵天般正直"。这种正直性应当在诸肢体成熟时观察，不是在幼年时，所以说"将成为高大正直身"。"在其他"即在"肩、膝"这两处弯曲时向前弯曲，应如是连接。"侧曲"是向右侧或左侧弯曲。"如柱"是如制作草人时立置的柱脚那样。


Hatthapiṭṭhiādivasena satta sarīrāvayavā ussadā upacitamaṃsā etassāti sattussado. Aṭṭhikoṭiyo paññāyantīti yojanā. Nigūḷhasirājālehīti lakkhaṇavacanametanti tena nigūḷhaaṭṭhikoṭīhītipi vuttameva hotīti. Hatthapiṭṭhādīhīti ettha ādi-saddena aṃsakūṭakhandhakūṭānaṃ saṅgahe siddhe taṃ ekadesena dassento ‘‘vaṭṭetvā…pe… khandhenā’’ti āha. ‘‘Silārūpakaṃ viyā’’tiādinā vā nigūḷhaaṃsakūṭatāpi vibhāvitā yevāti daṭṭhabbaṃ.

Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Tenāha ‘‘sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo’’ti. Sīhassevāti sīhassa viya. Dussaṇṭhitavisaṇṭhito na hotīti duṭṭhu saṇṭhito, virūpasaṇṭhito ca na hoti, tesaṃ tesaṃ avayavānaṃ ayuttabhāvena, virūpabhāvena ca saṇṭhiti upagato na hotīti attho. Saṇṭhantīti saṇṭhahanti. Dīghehīti aṅgulināsādīhi. Rassehīti gīvādīhi. Thūlehīti ūrubāhuādīhi . Kisehīti kesalomamajjhādīhi. Puthulehīti akkhihatthatalādīhi. Vaṭṭehīti jaṅghahatthādīhi.

Satapuññalakkhaṇatāya nānācittena puññacittena cittito sañjātacittabhāvo ‘‘īdiso eva buddhānaṃ dhammakāyassa adhiṭṭhānaṃ bhavituṃ yutto’’ti dasapāramīhi sajjito abhisaṅkhato, ‘‘dānacittena puññacittenā’’ti vā pāṭho, dānavasena, sīlādivasena ca pavattapuññacittenāti attho.

Dvinnaṃ koṭṭānaṃ antaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā, aninnaṃ samatalaṃ hutvāti adhippāyo. Tenāha ‘‘suvaṇṇaphalakaṃ viyā’’ti.

Nigrodho viya parimaṇḍaloti parimaṇḍalanigrodho viya parimaṇḍalo, ‘‘nigrodhaparimaṇḍalaparimaṇḍalo’’ti vattabbe ekassa parimaṇḍala-saddassa lopaṃ katvā ‘‘nigrodhaparimaṇḍalo’’ti vutto. Tenāha ‘‘samakkhandhasākho nigrodho’’tiādi. Na hi sabbo nigrodho parimaṇḍaloti, parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti ekassa parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha ‘‘nigrodho viya parimaṇḍalo’’ti. Yāvatako assāti yāvatakvassa o-kārassa va-kārādesaṃ katvā.

Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā , varāhā viya puthulagalāti yojanā. Suvaṇṇāḷiṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.

Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena hīnadhātukattā te bahvābādhā honti.


我来为您直译这段巴利文：
他有七处身体部分在手背等处隆起肉积，故称"七隆起"。意思是骨节不显露。"隐藏脉络网"是相的说明，由此也说明了"隐藏骨节"。在"手背等"中，虽然以"等"字已包含肩峰和背隆，但为显示其一部分而说"圆满...背"。或者应当理解以"如石像"等也同样显示了隐藏肩峰。
狮子的前半身称为狮子前半，因为肢体圆满如狮子前半，他的整个身体称为狮子前半身。所以说"整个身体圆满如狮子的前半身"。"如狮子"即如同狮子。"不是不好的形状或变形"意思是不是形状不好或样貌丑陋，意即不是因为各个肢体不适当或丑陋而成为那样的形状。"形成"即安立。"长"指手指、鼻等。"短"指颈等。"粗"指大腿、手臂等。"细"指发毛、中间等。"宽"指眼睛、手掌等。"圆"指小腿、手等。
因为具有百福之相，由各种福德心所庄严而生起的庄严状态，"只有这样才适合作为诸佛法身的所依"，由十波罗蜜所装饰、所造作。或读作"由施心、福德心"，意思是由布施方式和持戒等方式所生起的福德心。
"两端之间"是指两肩背的中间即背中的上部。"积聚圆满"是以无凹陷而积聚，以两端平坦而圆满。"升起"即上升，意思是无凹陷而平坦。所以说"如金板"。
"如榕树般圆满"是如圆满榕树般圆满，在应说"如榕树圆满般圆满"时，省略一个"圆满"字而说"如榕树圆满"。所以说"枝干均匀的榕树"等。因为不是所有榕树都是圆满的，或者因为有"圆满"字相近，所以只取圆满的榕树，即使不省略一个圆满字也可得此义，所以说"如榕树般圆满"。"他的多少"是将o音变成va音。
"均匀圆颈"是均匀善圆的颈。应理解为：如鹤般长颈，如鹭鸶般曲颈，如猪般宽颈。"如金小鼓"是指如用金制成的小鼓。
"具最胜味觉"是指吞咽、内摄甜等差别之味称为味觉，其最胜者为最胜味觉，他具有这些故称具最胜味觉。"由此"是指因为营养不遍布而成为虚弱体质，他们多病。


Hanūti sannissayadantādhārassa samaññā, taṃ bhagavato sīhassa hanu viya, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa, dhammakāyassa ca upamā nāma hīnūpamāva, natthi samānūpamā, kuto adhikūpamā, tasmā ayampi hīnūpamāti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Yasmā mahāpurisassa heṭṭhimānurūpavaseneva uparimampi saṇṭhitaṃ, tasmā vuttaṃ ‘‘dvepi paripuṇṇānī’’ti, tañca kho na sabbaso parimaṇḍalatāya, atha kho tibhāgāvasesamaṇḍalatāyāti āha ‘‘dvādasiyā pakkhassa candasadisānī’’ti. Sallakkhetvāti attano lakkhaṇasatthānusārena upadhāretvā. Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha ‘‘ayapaṭṭakena chinnasaṅkhapaṭalaṃ viyā’’ti. Ayapaṭṭakanti kakacaṃ adhippetaṃ. Samā bhavissanti, na visamā, samasaṇṭhānāti attho.

Sātisayaṃ mududīghaputhulatādippakāraguṇā hutvā bhūtā jātāti pabhūtā, bha-kārassa ha-kāraṃ katvā pahūtā jivhā etassāti pahūtajivho.

Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā, vatthūti ca akkharuppattiṭṭhānaṃ veditabbaṃ. Aṭṭhaṅgasamannāgatoti ettha aṅgāni parato āgamissanti. Mañjughosoti madhurassaro.

Abhinīlanettoti adhikanīlanetto, adhikatā ca sātisayaṃ nīlabhāvena veditabbā, na nettanīlabhāvasseva adhikabhāvatoti āha ‘‘na sakalanīlanetto’’tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena. Nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.

‘‘Cakkhubhaṇḍanti akkhidala’’nti keci. ‘‘Akkhidalavaṭuma’’nti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti. ‘‘Adhippeta’’nti iminā ayamettha adhippāyo ekadesena samudāyupalakkhaṇañāyenāti dasseti. Yasmā pakhuma-saddo loke akkhidalalomesu niruḷho, tenevāha ‘‘mudusiniddhanīlasukhumapakhumācitāni akkhīnī’’ti.

Kiñcāpi uṇṇā-saddo loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha ‘‘uṇṇā loma’’nti. Nalāṭavemajjhejātāti nalāṭamajjhagatā jātā. Odātatāya upamā, na mudutāya . Uṇṇā hi tatopi sātisayaṃ mudutarā. Tenāha‘‘sappi maṇḍe’’tiādi. Rajatapubbuḷakanti rajatamayatārakamāha.

Dve atthavase paṭicca vuttanti yasmā buddhā, cakkavattino ca paripuṇṇanalāṭatāya, paripuṇṇasīsabimbatāya ca ‘‘uṇhīsasīsā’’ti vuccanti, tasmā te dve atthavase paṭicca ‘‘uṇhīsasīso’’ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ mahāpurise suppatiṭṭhitanti ‘‘mahāpurisassa hī’’tiādi vuttaṃ. Saṇhatamatāya, suvaṇṇavaṇṇatāya, pabhassaratāya, paripuṇṇatāya ca rañño bandhauṇhīsapaṭṭo viya virocati. Kapisīsāti dvidhābhūtasīsā. Phalasīsāti phalitasīsā. Aṭṭhisīsāti maṃsassa abhāvato ativiya aṭṭhitāya, patanubhāvato vā taconaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.

Vipassīsamaññāvaṇṇanā



我来为您直译这段巴利文：
"颌"是承托牙齿的依处的名称，世尊的颌如狮子的颌，因此世尊称为狮子颌。其中因为对诸佛的色身和法身来说，譬喻都是低劣的譬喻，没有相等的譬喻，更不用说更胜的譬喻，所以为了显示这也是低劣的譬喻而说"其中"等。因为大人的上颌是随顺下颌而安立，所以说"两者都圆满"，这不是完全的圆形，而是三分之二圆形，所以说"如十二日之月"。"观察"是依照自己的相书仔细考察。牙齿的高低应当从内外两侧理解，不仅仅从顶端。所以说"如铁板切割的贝层"。"铁板"是指锯子。"将平等"即不参差，意思是形状均等。
"具广长舌"是指舌头以殊胜柔软、长、宽等种种功德性质而生成广大，将bh音变成h音而成为pahūta（广大），他具有这样的舌头故称具广长舌。
因为声音断断续续而成为"断音"。因为多种声调而成为"异音"。因为声音不悦耳如乌鸦而成为"乌鸦音"。"无障碍"是因为发声处无损害，应知"处"是指字音生起之处。"具足八支"，这里的支分后面会说到。"柔美音"是指悦耳声。
"极黑眼"是指特别黑的眼睛，特别是以殊胜的黑色来理解，不是说眼睛的黑色特别多，所以说"不是全黑眼"等。黄色和红色是指白轮中的纹理。而蓝色、白色、黑色应当依各自的轮理解。
有人说"眼器即眼睑"。其他人说"眼睑圆周"。但应理解为包括眼睑的眼球。这样解释凸出深邃也合适。以"所说"这词显示这里的意思是以部分表示整体的方式。因为"睫毛"一词在世间固定用于眼睑毛，所以说"眼睛具有柔软、润泽、黑色、细致的睫毛"。
虽然"绒毛"一词在世间泛指毛发，但在这里是指特殊的毛发，所以说"绒毛是毛"。"生于额中央"是指生在额头中间。白色是譬喻，不是柔软的譬喻。因为绒毛比那个更加柔软。所以说"酥精"等。"银泡"是指银制的星。
"基于两种意义而说"是因为佛陀和转轮王因为额头圆满和头顶圆满而称为"肉髻头"，所以基于这两种意义而说"肉髻头"。现在说"因为大人"等是为了显示这两种意义在大人中很好地确立。因为细致、金色、光明、圆满而如国王所系的头饰带般庄严。"猴头"是指分裂的头。"果头"是指裂开的头。"骨头"是指因为无肉或者因为极瘦而只有皮包骨的头。"瓠头"是指如葫芦般的头。"悬头"是指后部下垂的头。"前述方式"是指依圆满额头的方面。"如缠肉髻头"是指如用头饰带缠绕的头部。"如肉髻"是指如巧匠制作的圆肉髻。
毗婆尸名称释义

37.Tassa vitthāroti tassa lakkhaṇapariggaṇhane nemittakānaṃ santappanassa vitthāro vitthārakathā. Gabbhokkantiyaṃ nimittabhūta supinapaṭiggāhakasantappane vuttoyeva. Niddosenāti khārikaloṇikādidosarahitena. Dhātiyoti thaññapāyikā dhātiyo. Tā hi dhāpenti thaññaṃ pāyentīti dhātiyo.‘‘Tathā’’ti iminā ‘‘saṭṭhi’’nti padaṃ upasaṃharati , sesāpīti nhāpikā, dhārikā, parihārikāti imā tividhā. Tāpi dahanti vidahanti nhānaṃ dahanti dhārentīti ‘‘dhātiyo’’ tveva vuccanti. Tattha dhāraṇaṃ urasā, ūrunā, hatthehi vā suciraṃ velaṃ sandhāraṇaṃ. Pariharaṇaṃ aññassa aṅkato attano aṅkaṃ, aññassa bāhuto attano bāhuṃ upasaṃharantehi haraṇaṃ sampāpanaṃ.

38.Mañjussaroti saṇhassaro. Yo hi saṇho, so kharo na hotīti āha ‘‘akharassaro’’ti. Vaggussaroti manorammassaro, manorammatā cassa cāturiyane puññayogatoti āha ‘‘chekanipuṇassaro’’ti. Madhurassaroti sotasukhassaro, sotasukhatā cassa ativiya iṭṭhabhāvenāti āha ‘‘sātassaro’’ti. Pemanīyassaroti piyāyitabbassaro, piyāyitabbatā cassa suṇantānaṃ attani bhattisamuppādanenāti āha ‘‘pemajanakassaro’’ti. Karavīkassaroti. Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento ‘‘tatrida’’ntiādimāha. Tattha ‘‘karavīkasakuṇe’’tiādi tassa sabhāvakathanaṃ. Laḷitanti pītivegasamuṭṭhitaṃ līḷaṃ. Chaḍḍetvāti ‘‘saṅkharaṇampi madhurasaddasavanantarāyakara’’nti tiṇāni apanetvā. Anikkhipitvāti bhūmiyaṃ anikkhipitvā ākāsagatameva katvā. Anubaddhamigā vāḷamigehi. Tato maraṇabhayaṃ hitvā. Pakkhe pasāretvāti pakkhe yathāpasārite katvā apatantā tiṭṭhanti.

Suvaṇṇapañjaraṃ vissajjesi yojanappamāṇe ākāse attano āṇāya pavattanato. Tenāha ‘‘so rājāṇāyā’’tiādi. Laḷiṃsūti laḷitaṃ kātuṃ ārabhiṃsu. Taṃ pītinti taṃ buddhaguṇārammaṇaṃ pītiṃ teneva nīhārena punappunaṃ pavattaṃ pītiṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya sattahi…pe… patiṭṭhāsi. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā ‘‘sattahi jaṅghasatehi saddhi’’nti vuttaṃ. Tatoti karavīkasaddato. Satabhāgena…pe… veditabbo anekakappakoṭisatasambhūtapuññasambhārasamudāgatavatthusampattibhāvato.

39.Kammavipākajanti sātisayasucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ kammavipākena sahajātaṃ, kammassa vā vipākabhāvena jātaṃ pasādacakkhu. Duvidhañhi dibbacakkhuṃ kammamayaṃ, bhāvanāmayanti. Tatridaṃ kammamayanti āha ‘‘na bhāvanāmaya’’nti. Bhāvanāmayaṃ pana bodhimūle uppajjissati. Ayaṃ ‘‘so’’ti sallakkhaṇaṃ kāmaṃ manoviññāṇena hoti, cakkhuviññāṇena pana tassa tathā vibhāvitattā manoviññāṇassa tattha tathāpavattīti āha ‘‘yena nimittaṃ…pe… sakkotī’’ti.

40.Vacanatthoti saddattho. Nimīlananti nimīlanadassanaṃ navisuddhaṃ, tathā ca akkhīni avivaṭāni nimīladassanassa na visuddhibhāvato. Tabbipariyāyato pana dassanaṃ visuddhaṃ, vivaṭañcāti āha ‘‘antarantarā’’tiādi.



我来为您直译这段巴利文：
37.
"其详述"是指对相的认定中令占相者满意的详细解说。在入胎时梦兆的接受者满意中已说过。"无过失"是指无碱性、咸性等过失。"乳母"是指哺乳的乳母。她们使婴儿吃奶，故称乳母。"如是"这词是指"六十"这个词，"其余"是指洗浴女、抱持女、照顾女这三种。她们也因为安排、执行沐浴，抱持而统称为"乳母"。其中抱持是指用胸、大腿或手长时间支撑。照顾是指从他人怀中抱到自己怀中，从他人手臂抱到自己手臂的转移和照料。
38.
"柔音"是指细和音。因为凡是细和的就不会粗糙，所以说"非粗音"。"和雅音"是指悦意音，其悦意是因为善巧和福德相应，所以说"巧妙音"。"甜美音"是指悦耳音，其悦耳是因为极其可意，所以说"愉悦音"。"可爱音"是指值得爱乐的音，其值得爱乐是因为能在听者心中产生敬爱，所以说"生爱音"。"迦罗频伽音"，为了显示迦罗频伽声进入众生耳道时，以其音声殊胜使他们放弃本性，不由自主地受其控制，如此甜美，所以说"在此"等。其中"迦罗频伽鸟"等是说明它的本性。"舞动"是由喜悦力量生起的摇摆。"除去"是因为"即使沙沙声也会妨碍甜美声音的听闻"而去除草木。"不放下"是指不放在地上而保持在空中。野兽追逐的鹿因此舍弃死亡的恐惧。"展开翅膀"是指保持翅膀展开而不飞落地停立。
释放金笼是因为在一由旬范围的空中以自己的命令运转。所以说"他以王命"等。"舞动"是指开始做摇摆动作。"其喜"是指对佛陀功德所缘的喜悦，以那种方式反复生起的喜悦不离开，止息烦恼，在长老处得到适宜的闻法，因为具足善缘，智慧成熟，与七...而住立。因为与大约七百后宫女眷步行前往长老处，所以说"与七百腿"。"从彼"是指从迦罗频伽声。"百分之一"等应当理解为因为具足由数百亿劫积集的福德资粮所成就的事物。
39.
"业异熟生"是指由极胜善行业所生，不被胆汁、痰、血等所障碍，能接受远处所缘，与业异熟俱生，或由业的异熟而生的净眼。天眼有两种：业所成和修所成。这是业所成，所以说"非修所成"。修所成的将在菩提树下生起。这个"他"的认知虽然是由意识完成，但因为由眼识如此显现，意识才如此转起，所以说"由此相...能够"。
40.
"语义"是指词义。"闭眼"是指闭眼的观察不清净，如是眼睛不开，因为闭眼的观察不清净。但相反地，观察清净且开启，所以说"中间"等。

41. Nī-iti – jānanatthaṃ dhātuṃ gahetvā āha ‘‘panayati jānātī’’ti. Yato vuttaṃ ‘‘animittā na nāyare’’ti (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20), ‘‘vidūbhi neyyaṃ naravarassā’’ti (netti. saṅgahavāra) ca. Nī-iti pana pavattanatthaṃ dhātuṃ gahetvā ‘‘nayati pavattetī’’ti. Appamatto ahosi tesu tesu kiccakaraṇīyesu.

42. Vassāvāso vassaṃ uttarapadalopena, tasmā vassaṃ, vasse vā, sannivāsaphāsutāya arahatīti vassiko, pāsādo. Māsā pana vasse utumhi bhavāti vassikā. Itaresūti hemantikaṃ gimhikanti imesu. Eseva nayoti uttarapadalopena niddesaṃ atidisati.

Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti, nātinīco. Assāti pāsādassa. Nātibahūnīti gimhikassa viya na atibahūni. Nātitanūnīti hemantikassa viya na khuddakāni, tanutarajālāni ca. Missakānevāti hemantike viya na uṇhaniyāneva, gimhike viya ca na sītaniyāneva, atha kho ubhayamissakāneva. Tanukānīti na puthulāni. Uṇhappavesanatthāyāti sūriyasantāpānuppavesāya. Bhittiniyūhānīti dakkhiṇapasse bhittīsu niyūhāni. Siniddhanti sinehavantaṃ, siniddhaggahaṇeneva cassa garukatāpi vuttā eva. Kaṭukasannissitanti tikaṭukādikaṭukadrabbūpasañhitaṃ. Udakayantānīti udakadhārāvissandayantāni. Yathā jalayantāni, evaṃ himayantānipi tattha karonti eva. Tasmā hemante viya himāni patantāniyeva hontīti ca veditabbaṃ.

Sabbaṭṭhānānipīti sabbāni paṭikiriyānhānabhojanakīḷāsañcaraṇādiṭṭhānānipi, na nivāsaṭṭhānāniyeva. Tenāha ‘‘dovārikāpī’’tiādi. Tattha kāraṇamāha ‘‘rājā kirā’’tiādi.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Jiṇṇapurisavaṇṇanā



我来为您直译这段巴利文：
41.
取"尼"作为知晓义的词根，所以说"引导即知晓"。因此说"无相不可知"和"应由智者知晓人中最胜者"。而取"尼"作为运转义的词根，所以说"引导即运转"。在种种应做的事情中他不放逸。
42.
"雨季住所"中"雨季"为后词省略，因此在雨季，或于雨季，因为适合居住而称为"雨季"，即楼阁。而"月"是在雨季时节所生，故称"雨季"。"在其他"是指在冬季和夏季这些。"同样方式"是指类推后词省略的说明。
"不太高不太低"是指不像夏季楼阁那样高，不像冬季楼阁那样低，而是处于两者中间的特征，所以不太高不太低。"它"是指楼阁。"不太多"是指不像夏季楼阁那样太多。"不太薄"是指不像冬季楼阁那样小，也不是更薄的窗格。"混合"是指不像冬季楼阁那样只有热气，也不像夏季楼阁那样只有冷气，而是两者混合。"薄"是指不粗厚。"为热气进入"是为了让太阳的热气进入。"壁突"是指南边墙壁上的突出物。"润泽"是指有润滑性，以润泽一词也已说明其重要性。"辛味相关"是指与三辛等辛味物质相联系。"水器"是指流出水流的器具。如水器一样，他们也制作冰器。因此应知也像冬天那样有冰降落。
"所有处所"是指所有洗浴、饮食、游戏、游览等处所，不仅仅是住所。所以说"守门人"等。其中说明原因说"据说国王"等。
第一诵分释义结束。
老人释义

44.Gopānasivaṅkanti vaṅkagopānasī viya. Vaṅkānañhi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasīpi gayhati. Ābhoggavaṅkanti ādito paṭṭhāya abbhuggatāya kuṭilasarīratāya vaṅkaṃ. Tenāha ‘‘khandhe’’tiādi. Daṇḍaparaṃ daṇḍaggahaṇaparaṃ ayanaṃ gamanaṃ etassāti daṇḍaparāyanaṃ, daṇḍo vā paraṃ āyanaṃ gamanakāraṇaṃ etassāti daṇḍaparāyanaṃ. Ṭhānādīsu daṇḍo gati avassayo etassa tena vinā appavattanatoti daṇḍagatikaṃ, gacchati etenāti vā gati, daṇḍo gati gamanakāraṇaṃ etassāti daṇḍagatikaṃ. Daṇḍapaṭisaraṇanti etthāpi eseva nayo. Jarāturanti jarāya kilantaṃ assavasaṃ. Yadā ratho purato hotīti dvedhāpathe sampatte purato gacchante balakāye tattha ekaṃ saṇṭhānaṃ āruḷho majjhe gacchanto bodhisattena āruḷho ratho itaraṃ saṇṭhānaṃ gacchanto yadā purato hoti. Pacchā balakāyoti tadā pacchā hoti sabbo balakāyo. Tādise okāseti tādise vuttappakāre maggappadese. Taṃ purisanti taṃ jiṇṇapurisaṃ. Suddhāvāsāti siddhatthādīnaṃ tiṇṇaṃ sammāsambuddhānaṃ sāsane brahmacariyaṃ caritvā suddhāvāsabhūmiyaṃ nibbattabrahmāno. Te hi tadā tattha tiṭṭhanti. ‘‘Kiṃ paneso jiṇṇo nāmā’’ti eso tayā vuccamāno kiṃ atthato, taṃ me niddhāretvā kathehīti dasseti. Aniddhāritasarūpattā hi tassa attano bodhisatto liṅgasabbanāmena taṃ vadanto ‘‘ki’’nti āha. ‘‘Yathā kiṃ te jāta’’nti dvayameva hi loke yebhuyyato jāyati itthī vā puriso vā, tathāpi taṃ liṅgasabbanāmena vuccati, evaṃ sampadamidaṃ veditabbaṃ. ‘‘Kiṃ vuttaṃ hotī’’tiādi tassa aniddhāritasarūpataṃyeva vibhāveti.

‘‘Tena hī’’tiādi ‘‘ayañca jiṇṇabhāvo sabbasādhāraṇattā mayhampi upari āpattito evā’’ti mahāsattassa saṃvijjanākāravibhāvanaṃ. Rathaṃ sāretīti sārathi. Kīḷāvihāratthaṃ uyyuttā yanti upagacchanti etanti uyyānaṃ. Alanti paṭikkhepavacanaṃ. Nāmāti garahaṇe nipāto ‘‘kathañhināmā’’tiādīsu (pārā. 39, 42, 87, 88, 90, 166, 170; pāci. 1, 13, 36) viya. Jātiyā ādīnavadassanatthaṃ taṃmūlassa ummūlanaṃ viya hotīti, tassa ca avassitabhāvato ‘‘jātiyā mūlaṃkhaṇanto nisīdī’’ti āha. Siddhe hi kāraṇe phalaṃ siddhameva hotīti. Pīḷaṃ janetvā antotudanavasena sabbapaṭhamaṃ hadayaṃ anupavissa ṭhitattā paṭhamena sallena hadayeviddho viya nisīdīti yojanā.

Byādhipurisavaṇṇanā

47.Pubbevuttanayenevāti ‘‘suddhāvāsā kirā’’tiādinā pubbe vutteneva nayena. Ābādhikanti ābādhavantaṃ. Dukkhitanti sañjātadukkhaṃ. Ajātanti ajātabhāvo, nibbānaṃ vā.

Kālakatapurisavaṇṇanā

50. Bhantanettakuppalādi vividhaṃ katvā lātabbato vilāto, vayhaṃ, sivikā cāti āha ‘‘vilātanti sivika’’nti. Sivikāya diṭṭhapubbattā mahāsatto citakapañjaraṃ ‘‘sivika’’nti āha. Ito paṭigatanti ito bhavato apagataṃ . Katakālanti pariyosāpitajīvanakālaṃ. Tenāha ‘‘yattaka’’ntiādi.

Pabbajitavaṇṇanā



我来为您直译这段巴利文：
44.
"如椽弯曲"是指如弯曲的椽木。为了显示弯曲的弯曲性，也取不弯的椽木作比较。"弓形弯曲"是指从开始就因身体弯曲而向上弯曲。所以说"肩"等。"以杖为依"是指行走以持杖为主，或者以杖为其行走的主要原因。"杖行"是指在站立等时以杖为其行动的依靠，没有杖就不能活动，或者说"行"是指以此行走，杖是其行走的原因，故称"杖行"。"以杖为依靠"也是同样的道理。"衰老"是指被老龄折磨而不自在。"当车在前"是指在到达岔路时，军队在前行进，在那里一部分登上一个方位，菩萨所乘的车在中间行进，另一部分前往另一个方位时，当车在前时。"军队在后"是指那时所有军队都在后面。"在那样的地方"是指在所说那样的道路处。"那个人"是指那个老人。"净居"是指在悉达多等三位正等觉者的教法中修梵行后转生到净居天的诸梵天。那时他们住在那里。"这是什么叫老"是显示"这个你所说的，究竟是什么，请为我解释说明"。因为其本质不明确，所以菩萨用代词称呼它说"什么"。如"你生的是什么"，因为世间大多只生男或女两种，即使如此也用代词称呼，应知这也是同样的道理。"这是什么意思"等是显示其本质的不明确性。
"因此"等是显示"这个老相因为是共同的，必定也将降临到我身上"，这是大士的警觉状态。"驾车者"是指驾驭者。"游园"是指为游戏娱乐而出发前往的地方。"够了"是拒绝语。"实在"是责备的语气词，如"怎么竟然"等用例。为了看见生的过患，像是要拔除它的根本，因为依止于它，所以说"坐着挖掘生之根"。因为因成就时果必定成就。意思是因为首先以内刺的方式产生压迫进入内心而住立，所以像被第一支箭射中心脏般地坐着。
病人释义
47.
"如前所说方式"即如前所说"据说净居"等的方式。"有病"是指具有疾病。"苦"是指生起痛苦。"不生"是指不生的状态，或指涅槃。
死人释义
50.
因为应当以各种方式如转动眼球等而运送，所以称为运送具，即轿、轿子，所以说"运送具即轿子"。因为以前见过轿子，大士称火葬架为"轿子"。"从此离去"是指从此有离去。"命终"是指完结生命时间。所以说"多少"等。
出家人释义

53. Dhammaṃ caratīti dhammacaraṇo, tassa bhāvo dhammacaraṇabhāvoti dhammacariyameva vadati. Evaṃ ekekassa padassāti yathā ‘‘sādhudhammacariyāti pabbajito’’ti yojanā, evaṃ ‘‘sādhusamacariyāti pabbajito’’tiādinā ekekassa padassa yojanā veditabbā. Sabbānīti ‘‘sādhudhammacariyā’’tiādīsu āgatāni sabbāni dhammasamakusalapuññapadāni. Dasakusalakammapathavevacanānīti dānādīni dasakusaladhammapariyāyapadāni.

Bodhisattapabbajjāvaṇṇanā

54. Pabbajitassa dhammiṃ kathaṃ sutvāti sambandho. Aññañca saṅgītianāruḷhaṃ tena tadā vuttaṃ dhammiṃ kathanti yojanā. ‘‘Vaṃsovā’’ti padattayena dhammatā esāti dasseti. Cirassaṃ cirassaṃ passanti dīghāyukabhāvato. Tathā hi vuttaṃ ‘‘bahūnaṃ vassānaṃ…pe… accayenā’’ti. Tenevāti na cirassaṃ diṭṭhabhāveneva. Acirakālantarikameva pubbakālakiriyaṃ dassento ‘‘jiṇṇañca disvā…pe… pabbajitañca disvā, tasmā ahaṃ pabbajitomhi rājā’’ti āha yathā ‘‘nhatvā vatthaṃ paridahitvā gandhaṃ vilimpitvā mālaṃ piḷandhitvā bhutto’’ti.

Mahājanakāyaanupabbajjāvaṇṇanā

55.‘‘Kasmāpanetthā’’tiādinā tesaṃ caturāsītiyā pāṇasahassānaṃ mahāsatte saṃbhattataṃ, saṃvegabahulatañca dasseti, yato sutaṭṭhāneyeva ṭhatvā ñātimittādīsu kiñci anāmantetvā mattavaravāraṇo viya ayomayabandhanaṃ ghanabandhanaṃ chinditvā pabbajjaṃ upagacchiṃsu.

Cattāro māse cārikaṃ cari na tāva ñāṇassa paripākaṃ gatattā.

Yadā pana ñāṇaṃ paripākaṃ gataṃ, taṃ dassento ‘‘ayaṃ panā’’tiādimāha. Sabbeva ime pabbajitā mama gamanaṃ jānissanti, jānantā ca maṃ anubandhissantīti adhippāyo. Sannisīvesūti sannisinnesu. Saṇatevāti saṇati viya saddaṃ karoti viya.

Avivekārāmānanti anabhirativivekānaṃ. Ayaṃ kāloti ayaṃ tesaṃ pabbajitānaṃ mama gamanassa ajānanakālo. Nikkhamitvāti paṇṇasālāya niggantvā, mahābhinikkhamanaṃ pana pageva nikkhanto. Pāramitānubhāvena uṭṭhitaṃ upari devatāhi dibbapaccattharaṇehi supaññattampi mahāsattassa puññānubhāvena siddhattā tena paññattaṃ viya hotīti vuttaṃ ‘‘pallaṅkaṃ paññapetvā’’ti. ‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādi (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 8.13; mahāni. 17, 196) nayappavattaṃ caturaṅgavīriyaṃ adhiṭṭhahitvā. Vūpakāsanti vivekavāsaṃ.

Aññenevāti yattha mahāpuriso tadā viharati, tato aññeneva disābhāgena. Kāmaṃ bodhimaṇḍo jambudīpassa majjhe nābhiṭṭhāniyo, tadā pana brahāraññe vivitte yogīnaṃ paṭisallānasāruppo hutvā tiṭṭhati, tadañño pana jambudīpappadeso yebhuyyena bahujano ākiṇṇamanusso iddho phīto ahosi. Tena te taṃ taṃ janapadadesaṃ uddissa gatā ‘‘anto jambudīpābhimukhā cārikaṃ pakkantā’’ti vuttā anto jambudīpābhimukhā, na himavantādipabbatābhimukhāti attho.

Bodhisattaabhinivesavaṇṇanā



我来为您直译这段巴利文：
53.
"修行法"是指行法者，其状态为修行法的状态，即说法行。"如是每一词"是指如"善法行即出家人"的关系，如是"善等行即出家人"等，应知每一词的关系。"一切"是指在"善法行"等中出现的一切法、等、善、福等词。"十善业道的异名"是指布施等十善法的同义词。
菩萨出家释义
54.
"听闻出家人的如法之语"是关联语。意思是"和其他未编入结集的他当时所说的如法之语"。以"传统"等三词显示这是常法。因为长寿所以很久很久才见一次。因此说"经过很多年"等。"正因如此"即因为不久见到。显示不久间隔的前行动作，所说"见到老人...见到出家人，因此我出家了，大王"，如"沐浴、穿衣、涂香、戴花、进食"。
大众随从出家释义
55.
以"为什么在这里"等显示那八万四千众生对大士的敬爱和多有警惧，因此他们只站在听闻处，不告诉亲友等任何人，如醉最胜象切断铁链和重链一样前往出家。
四个月游行，是因为智慧尚未成熟。
当智慧成熟时，为显示这点而说"这个"等。意思是这些出家人都将知道我的去向，知道后就会跟随我。"安坐"是指已安坐下来。"发出声音"是指好像发出声音。
"不乐独处"是指不喜欢独处。"这时"是指这些出家人不知道我去向的时候。"出去"是指从叶屋出去，而大出离则早已出发。由波罗蜜力量升起，虽在上方诸天以天铺具善敷，因为大士福德力量成就，所以如他所设一样，因此说"设置座位"。以"就让皮、筋、骨留存"等方式生起，住立四分勇猛。"独处"是指独居生活。
"另一"是指当时大人所住之处的另一方位。虽然菩提道场是阎浮提中央的脐处，但那时在大林野中成为适合瑜伽士独修的寂静处而住立，而其他阎浮提地区大多人众拥挤、繁荣富庶。因此他们前往各个地区，所说"向阎浮提内部游行而去"的意思是向阎浮提内部，不是向喜马拉雅等山。
菩萨住处释义

57. Kāmaṃ bhagavā buddho hutvā sattasattāhāni tattheva vasi, sabbapaṭhamaṃ pana visākhapuṇṇamaṃ sandhāya ‘‘ekarattivāsaṃ upagatassā’’ti vuttaṃ. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa, tena gaṇasaṅgaṇikābhāvena mahāsattassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā pati sammadeva nilīnassa tattha avisaṭacittassa, tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutūpapātāpi jātimaraṇāni eva, maraṇajātiyova ‘‘jāyati mīyatī’’ti pana vatvā ‘‘cavati upapajjatī’’ti vacanaṃ na ekabhavapariyāpannānaṃ nesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha ‘‘idaṃ dvayaṃ…pe… vutta’’nti. Kasmā pana lokassa kicchāpattiparivitakkane ‘‘jarāmaraṇassā’’ti jarāmaraṇavasena niyamanaṃ katanti āha ‘‘yasmā’’tiādi. Jarāmaraṇameva upaṭṭhāti āditoti adhippāyo. Abhiniviṭṭhassāti āraddhassa. Paṭiccasamuppādamukhena vipassanārambhe tassa jarāmaraṇato paṭṭhāya abhiniveso aggato yāva mūlaṃ otaraṇaṃ viyāti āha ‘‘bhavaggato otarantassa viyā’’ti.

Upāyamanasikārāti upāyena manasikaraṇato manasikārassa pavattanato. Idāni taṃ upāyamanasikārapariyāyaṃ yonisomanasikāraṃ sarūpato, pavattiākārato ca dassetuṃ ‘‘aniccādīni hī’’tiādi vuttaṃ. Yonisomanasikāro nāma hotīti yāthāvato manasikārabhāvato. Aniccādīnīti ādi-saddena dukkhānattaasubhādīnaṃ gahaṇaṃ. Ayanti ‘‘etadahosī’’ti evaṃ vutto ‘‘kimhi nu kho satī’’tiādinayappavatto manasikāro. Tesaṃ aññataroti tesu aniccādimanasikāresu aññataro eko. Ko pana soti? Aniccamanasikārova, tattha kāraṇamāha ‘‘udayabbayānupassanāvasena pavattattā’’ti. Yañhi uppajjati ceva cavati ca, taṃ aniccaṃ udayavayaparicchinnattā addhuvanti katvā. Tassa pana tabbhāvadassanaṃ yāthāvamanasikāratāya yonisomanasikāro . Ito yonisomanasikārāti hetumhi nissakkavacananti tassa iminā ‘‘upāyamanasikārenā’’ti hetumhi karaṇavacanena atthamāha. Samāgamo ahosīti yāthāvato paṭivijjhanavasena saṅgamo ahosi. Kiṃ pana tanti kiṃ pana taṃ jarāmaraṇakāraṇanti āha ‘‘jātī’’ti. ‘‘Jātiyā kho’’tiādīsu ayaṃ saṅkhepattho – kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa’’nti jarāmaraṇakāraṇaṃ pariggaṇhantassa bodhisattassa ‘‘yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa’’nti evaṃ abyabhicārikāraṇapariggaṇhane ‘‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajjati, tāya uppajjantiyā samāgamo ahosīti. Sabbapadānīti ‘‘kimhi nu kho sati jāti hotī’’tiādinā āgatāni jātiādīni viññāṇapariyosānāni nava padāni.


我来为您直译这段巴利文：
57.
虽然世尊成佛后在那里住了七个七日,但是说"一夜住宿的"是指最初的毗舍浦月圆日。"独处"是指前往无人寂静之处,以此说明大士因远离群众杂事而有身体的远离。"独坐"是指由于心从各种所缘转回而完全安住,心不散乱,以此说明他因远离心的杂事而有前分的心的远离。"苦"是指以生等为根本的苦。虽然死生也就是生死,但说了"生死"后又说"死生",这不是取同一生有所摄的它们,而是为了显示取不同生有所摄的它们一起,所以说"这两种...所说"。为什么在思惟世间的苦难时以"老死"而限定呢?说"因为"等。意思是老死最先显现。"专注"是指开始。因为以缘起门开始观时,从老死开始专注,如从顶端下降到根本,所以说"如从有顶下降"。
"方便作意"是指以方便而作意,作意的运转。现在为了从自性和运转方式显示那方便作意的同义词如理作意,说"无常等"等。"称为如理作意"是因为是如实的作意性。"无常等"中的等字包括苦、无我、不净等。"这"是指如"这样想"所说的"什么存在时"等方式运转的作意。"其中之一"是指在这些无常等作意中的一个。是哪一个呢?就是无常作意,关于这点说明原因"因为以生灭随观方式运转"。因为凡是生起和灭没的,因为被生灭所限定而不坚固,所以是无常。对它的如此性的观察因为是如实作意性而成为如理作意。"由于这如理作意"中的从格表示因,所以用具格"以方便作意"来说明其义。"有所遭遇"是指通过如实通达而有所遭遇。"那是什么"是指那老死的原因,所以说"生"。在"有生时"等中,这是简要意思—当菩萨观察"什么存在时有老死,以什么为缘有老死"这老死的原因时,以"当某物存在时某物存在,不存在时不存在,那就是它的原因"这样观察必然的原因,生起了"有生时有老死,以生为缘有老死"这样观察老死原因的智慧,与这生起的智慧相遇。"一切词"是指以"什么存在时有生"等方式而来的以识为最后的九个生等词。


Dvādasapadike paṭiccasamuppāde idha yāni dve padāni aggahitāni, tesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbākāraṃ tāva dassento ‘‘ettha panā’’tiādimāha. Paccakkhabhūtaṃ paccuppannabhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgataṃ ‘‘dutiya’’nti gahaṇe atīto tatiyo hotīti āha ‘‘avijjā saṅkhārā hi atīto bhavo’’ti. Nanu cettha anāgatassāpi bhavassa gahaṇaṃ na sambhavati paccuppannavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Api cettha anāgatopi addhā atthato saṅgahito eva, yato parato ‘‘nāmarūpapaccayā saḷāyatana’’ntiādinā anāgataddhasaṅgahikā desanā pavattā. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Na ghaṭiyati na sambajjhati. Mahāpuriso hi paccuppannavasena abhiniviṭṭhoti aghaṭane kāraṇamāha. Adiṭṭhehīti anavabuddhehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Sati anubodhe paṭivedhena bhavitabbanti āha ‘‘nasakkā buddhena bhavitu’’nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenevāti bhavaupādānataṇhādassanavaseneva. Diṭṭhā taṃsabhāvataṃsahagatehi tehi samānayogakkhamattā. Visuddhimagge (visuddhi. 2.570) kathitāva, tasmā na idha kathetabbāti adhippāyo.

58.Paccayatoti hetuto, saṅkhāratoti attho. ‘‘Kimhi nu kho sati jarāmaraṇaṃ hotī’’tiādinā hi hetuparamparāvasena phalaparamparāya vuccamānāya ‘‘kimhi nu kho sati viññāṇaṃ hotī’’ti vicāraṇāya ‘‘saṅkhāre kho sati viññāṇaṃ hotī’’ti viññāṇassa visesakāraṇabhūte saṅkhāre aggahite tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha ‘‘nāmarūpe kho sati viññāṇaṃ hotī’’ti (dī. ni. 

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在十二支缘起中这里没有取两支，为了询问和解答不取它们的原因，首先显示应取的方式而说"在这里"等。先取已亲证的现在有，其次取未来为"第二"，过去成为第三，所以说"无明行是过去有"。难道在这里也不可能取未来有，因为已经显示以现在方式专注吗？这是真的，但是应当知道当取了因时果也就已经取了，所以如此说。而且在这里未来世实际上也已经包括在内，因此后来以"缘名色有六处"等方式而有包括未来世的开示。"以它们"是指以作为所缘的无明和行。不连接不相应。因为大人以现在方式而专注，所以说明不相应的原因。"未见"是指未了知，这是具格表示如此性的相。因为有了知就必定有通达，所以说"不能成佛"。"这个"是指大士。"它们"是指无明和行。"以有、取、爱的方式"是指以有、取、爱的显示方式。因为与具有那个自性和俱有的它们是同样的修习性质，所以看见。在清净道论中已说，所以这里不应说，这是意思。
58..
"从缘"是指从因，意思是从形成。因为以"什么存在时有老死"等方式，当依据因的次第说果的次第时，在"什么存在时有识"的观察中，"有行时有识"，当不取作为识的特殊原因的诸行时，识从那里转回，不是从一切缘。因此说"有名色时有识"。

2.58), nāmampi cettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivisassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato vā. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Yato paṭinivattamānaṃ viññāṇaṃ atītabhavatopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇampi vipassanāviññāṇampi. Nāmarūpaṃ nātikkamatīti paccayabhūtaṃ, ārammaṇabhūtañca nāmarūpaṃ nātikkamati tena vinā avattanato. Tenāha ‘‘nāmarūpato paraṃ na gacchatī’’ti.

Viññāṇe nāmarūpassa paccaye honteti viññāṇe nāmassa, rūpassa, nāmarūpassa ca paccaye honte. Nāmarūpe ca viññāṇassa paccaye honteti tathā nāme, rūpe, nāmarūpe ca viññāṇassa paccaye honteti catuvokāraekavokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā, dvīsupi aññamaññapaccayesu hontesūti pana pañcavokārabhavavaseneva. Ettakenāti evaṃ viññāṇa nāmarūpānaṃ aññamaññaṃ upatthambhanavasena pavattiyā. Jāyetha vā…pe… upapajjetha vāti ‘‘satto jāyati…pe… upapajjati vā’’ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha ‘‘ito hī’’tiādi. Etadevāti viññāṇaṃ, nāmarūpanti etaṃ dvayameva.

Pañca padānīti ‘‘jāyetha vā’’tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti āha ‘‘saddhiṃ aparāparaṃ cutipaṭisandhīhī’’ti. Puna taṃ ettāvatāti vuttamatthanti yo ‘‘ettāvatā’’ti padena pubbe vutto, tameva yathāvuttamatthaṃ ‘‘yadida’’ntiādinā niyyātento nidassento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakaṃ paccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa paccayabhāvo idappaccayatā paccayākāro, so ca ‘‘avijjāpaccayā saṅkhārā’’tiādinā vutto. Saṃsārappavattiyā anulomanato anulomapaccayākāro. Jātiādikaṃ sabbaṃ vaṭṭadukkhaṃ cittena samihitena kataṃ samūhavasena gahetvā pāḷiyaṃ ‘‘dukkhakkhandhassā’’ti vuttanti āha ‘‘jāti…pe… dukkharāsissā’’ti.

59. Dukkhakkhandhassa anekavāraṃ samudayadassanavasena viññāṇassa pavattattā ‘‘samudayo samudayo’’ti āmeḍitavacanaṃ avoca. Atha vā ‘‘evaṃ samudayo hotī’’ti idaṃ na kevalaṃ nibbattinidassanapadaṃ, atha kho paṭiccasamuppāda-saddo viya samuppādamukhena idha samudaya-saddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo bhavantā idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto ‘‘samudayo samudayo’’ti āha, evañca katvā yaṃ vakkhati ‘‘imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathita’’nti, (dī. ni. aṭṭha. 

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这里的名也是指以俱生等方式而成为缘的意思,不是以业和亲依止方式,因为已显示以现在方式专注。"从所缘"是指从称为无明行的所缘,或者从称为过去有的所缘。因为无明和行是属于过去世的。所以转回的识也就是从过去有转回。"两者"是指结生识和观识。"不超过名色"是指不超过作为缘的和作为所缘的名色,因为离开它不能运转。所以说"不去超过名色"。
当识是名色的缘时，是指当识是名的、色的和名色的缘时。当名色是识的缘时，同样是指当名、色和名色是识的缘时，应当知道依据四蕴有、一蕴有、五蕴有而适当结合，而"两者互为缘时"只是依据五蕴有。"以此"是指以识和名色互相支持的方式运转。"会生起...会投生"是说有"有情生起...投生"的名言，因为离开识和名色没有作为有情施设所依的法。所以说"因为从这里"等。"只有这"是指识和名色这两者。
"五词"是指"会生起"等五个词。难道其中第一和第三与第四第五在意义上没有区别吗？所以说"连同相续的死生"。"再次那以此"是指以前以"以此"这词所说的，再次以"即是"等交代显示那已说的意义。"以顺缘行相方式"是指以先见缘法后见缘生法的方式。因为诸缘法对其缘生法的缘性是此缘性即缘行相，这是以"缘无明有行"等方式所说的。因为顺应轮回的运转所以是顺缘行相。出生等一切轮回之苦以意欲而作，总括后在圣典中说"苦蕴"，所以说"出生...苦蕴"。
59.
因为以看见苦蕴多次生起的方式而识运转，所以说重复语"生起生起"。或者"如是生起"这不仅是显示生起的词，而且如同"缘起"词通过生起表示缘性一样，这里"生起"词通过生起表示缘性。识等存在的诸缘法在这里被说明，以共相方式依遍满意欲而取它们时说"生起生起"，这样做后将要说"这存在时那存在，这只是说明了知缘"。

2.59) taṃ samatthitaṃ hoti. Yadi evaṃ ‘‘udayadassanapaññā vesā’’ti idaṃ kathanti? Nāyaṃ doso paccayato udayadassanamukhena nibbattilakkhaṇadassanassa sambhavato. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvena cakkhu viyāti cakkhu. Ñātakaraṇaṭṭhenāti yathā samudayo sammadeva ñāto hoti avabuddho, evaṃ karaṇaṭṭhena. Pajānanaṭṭhenāti ‘‘viññāṇāditaṃtaṃpaccayuppattiyā etassa dukkhakkhandhassa samudayo hotī’’ti pakārato jānanaṭṭhena. Nibbijjhitvā paṭivijjhitvā uppannaṭṭhenāti anibbijjhitvā pubbe udayadassanapaññāya paṭipakkhadhamme nibbijjhitvā ‘‘ayaṃ samudayo’’ti paccayato, khaṇato ca, sarūpato paṭivijjhitvā uppannabhāvena, nibbijjhanaṭṭhena paṭivijjhanaṭṭhena vijjāti vuttaṃ hoti. Obhāsaṭṭhenāti samudayasabhāvapaṭicchādanakassa mohandhakārassa ca kilesandhakārassa ca vidhamanavasena avabhāsakabhāvena.

Idāni yathāvuttamatthaṃ paṭipāṭiyā vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha cakkhuṃ udapādīti pāḷiyaṃ paduddhāro. Kathaṃ udapādīti ceti āha ‘‘dassanaṭṭhenā’’ti. ‘‘Samudayassa paccakkhato dassanabhāvenāti vutto vāyamattho. Iminā nayena sesapadesupi attho veditabbo. Cakkhudhammoti cakkhūti pāḷidhammo. Dassanaṭṭho atthoti dassanasabhāvo tena pakāsetabbo attho. Sesesupi eseva nayo. Ettakehi padehīti imehi pañcahi padehi. ‘‘Kiṃ kathita’’nti piṇḍatthaṃ pucchati. Paccayasañjānanamattanti viññāṇādīnaṃ paccayadhammānaṃ nāmarūpādipaccayuppannassa paccayasabhāvasañjānanamattaṃ kathitaṃ avisesato paccayasabhāvasallakkhaṇassa jotitattā. Saṅkhārānaṃ sammadeva udayadassanassa jotitattā ‘‘vīthipaṭipannā taruṇavipassanā kathitā’’ti ca vuttaṃ.

61. Attanā adhigatattā āsannapaccakkhatāya ‘‘aya’’nti vuttaṃ, ariyamaggādīnaṃ magganaṭṭhena maggoti. Pubbabhāgavipassanā hesā. Tenāha ‘‘bodhāyā’’ti. Bodhapadassa bhāvasādhanataṃ sandhāyāha ‘‘catusaccabujjhanatthāyā’’ti. Pariññāpahānabhāvanābhisamayā yāvadeva sacchikiriyābhisamayatthā nibbānādhigamatthattā brahmacariyavāsassāti vuttaṃ ‘‘nibbānabujjhanatthāya eva vā’’ti. ‘‘Nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 204) hi vuttaṃ. Bujjhatīti cattāri ariyasaccāni ekapaṭivedhena paṭivijjhati, tena bodha-saddassa kattusādhanattamāha. Paccattapadehīti paṭhamāvibhattidīpakehi padehi. Nibbānameva kathitaṃ viññāṇādi nirujjhati etthāti katvā. Anibbattinirodhanti sabbaso paccayanirodhena anuppādanirodhaṃ accantanirodhaṃ.

62.Sabbeheva etehi padehīti ‘‘cakkhū’’tiādīhi pañcahi padehi. Nirodhasañjānanamattamevāti ‘‘nirodho nirodhoti kho’’tiādinā nirodhassa sañjānanamattameva kathitaṃ pubbārambhabhāvato, na tassa paṭivijjhanavasena paccakkhato dassanaṃ ariyamaggassa anadhigatattā. Saṅkhārānaṃ sammadeva nirodhadassanaṃ nāma sikhāppattāya vipassanāya vasena icchitabbanti ‘‘vuṭṭhānagāminī balavavipassanā kathitā’’ti ca vuttaṃ.



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那就得到证实。如果这样，"这是见生起的智慧"这怎么说呢？这不是过失，因为通过见缘而生起的方式可以见到生起相。以见的意义为眼，因为如眼睛般直接见到生起，所以是眼。"以令知的意义"是指如同生起被完全了知、理解那样的作用意义。"以遍知的意义"是指以"缘识等各种缘生而有这苦蕴的生起"这样的方式而知的意义。"以贯通、通达而生起的意义"是说以前未贯通，现在以见生起的智慧贯通对治法，通达"这是生起"从缘、从刹那、从自性而生起的状态，以贯通意义、以通达意义为明。"以光明的意义"是指以驱散遮蔽生起自性的痴暗和烦恼暗的方式而有照明性。
现在为了依次显示如上所说的意义而说"如说"等。其中"眼生起"是经文句的列举。"如何生起"而说"以见的意义"。这个意义已说为"以直接见到生起的方式"。依此方式应知其他词中的意义。"眼法"即经文中的"眼"。"见的意义"是指应以见的自性来显示的意义。其他也是这个方式。"以这些词"是指以这五个词。"说了什么"是问总义。"只是了知缘"是说只是了知识等诸缘法对名色等缘生法的缘自性，因为显示了一般的缘自性观察。因为显示了诸行完全的生起观，所以也说"说了初步观"。
61.
因为自己证得而近于直观所以说"这"，以寻求圣道等的意义为道。这是前分观。所以说"为觉悟"。关于觉悟词的作用义而说"为了觉悟四谛"。因为梵行住是为了遍知、断、修、现观乃至证现观的目的而为证得涅槃，所以说"或只为觉悟涅槃"。因为说"涅槃是最上乐"。"觉悟"是以一通达而通达四圣谛，所以说明觉悟词的作者义。"以自词"是指以表示第一格的词。说涅槃是因为识等在此止息。"不生灭"是指以一切缘的灭而不生起的灭，究竟灭。
62.
"以所有这些词"是指以"眼"等五个词。"只是了知灭"是说以"灭灭"等只说了对灭的了知，因为是初步开始，不是以通达方式亲见它，因为未证得圣道。因为应当依究竟观的方式理解诸行完全的灭见，所以也说"说了趣向出起的强力观"。

63.Viditvāti pubbabhāgiyena ñāṇena jānitvā. Tato aparabhāgeti vuttanayena paccayanirodhajānanato pacchābhāge. Upādānassa paccayabhūtesūti catubbidhassapi upādānassa ārammaṇapaccayādinā paccayabhūtesu, upādāniyesūti attho . Vahantoti pavattento. Idanti ‘‘aparena samayenā’’tiādi vacanaṃ. Kasmā vuttanti ‘‘yāya paṭipattiyā sabbepi mahābodhisattā carimabhave bodhāya paṭipajjanti, vipassanāya mahābodhisattena tatheva paṭipanna’’nti kathetukamyatāvasena pucchāvacanaṃ. Tenāha ‘‘sabbeyeva hī’’tiādi. Tattha puttassa jātadivase mahābhinikkhamanaṃ, padhānānuyogo ca dhammatāvasena veditabbo, itaraṃ itikattabbatāvasena. Tatthāpi cirakālaparibhāvanāya laddhāsevanāya mahākaruṇāya sañcoditamānasattā ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) saṃsāradukkhato mocetuṃ icchitassa sattalokassa kicchāpattidassanamukhena jarāmaraṇato paṭṭhāya paccayākārasammasanampi dhammatāva. Tathā attādhīnatāya, kenaci anupakhatattā, asecanakasukhavihāratāya, catutthajjhānikatāya ca ānāpānakammaṭṭhānānuyogo. Pañcasu khandhesu abhinivisitvāti viññāṇanāmarūpādipariyāyena gahitesu pañcasu upādānakkhandhesu vipassanābhinivesavasena abhinivisitvā paṭipattiṃ ārabhitvā. Anukkamanti anu anu gāmitabbato paṭipajjitabbato ‘‘anukkama’’nti laddhanāmaṃ anupubbapaṭipattiṃ. Katvāti paṭipajjitvā.

Iti rūpanti ettha dutiyo iti-saddo nidassanattho, tena paṭhamo iti-saddo sarūpassa, parimāṇassa ca bodhako anekatthattā nipātānaṃ,āvuttiādivasena vāyamattho veditabbo. Antogadhāvadhāraṇañca vākyaṃ dassento ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthī’’tiādimāha . Tattha ‘‘ruppanasabhāva’’nti iminā sāmaññato rūpassa sabhāvo dassito, ‘‘bhūtupādāyabheda’’ntiādinā visesato, tadubhayenapi ‘‘idaṃ rūpa’’nti padassa attho niddiṭṭho. Tattha lakkhaṇaṃ nāma tassa tassa rūpavisesassa anaññasādhāraṇo sabhāvo. Raso tasseva attano phalaṃ pati paccayabhāvo. Paccupaṭṭhānaṃ tassa paramatthato vijjamānattā yāthāvato ñāṇassa gocarabhāvo. Padaṭṭhānaṃ āsannakāraṇaṃ, tenassa paccayāyattavuttitā dassitā. ‘‘Anavasesarūpapariggaho’’ti iminā pana ‘‘ettakaṃ rūpaṃ, ito uddhaṃ’’ rūpaṃ natthīti padadvayassāpi attho niddiṭṭho rūpassa sabbaso pariyādānavasena niyāmanato. ‘‘Iti rūpassa samudayo’’ti ettha pana iti-saddo ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 

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63.
"知道"是指以前分智而了知。"其后时"是指以所说方式知道缘灭之后的时分。"在作为取的缘"是指在作为四种取的所缘缘等的诸缘中,意思是在可取的事物中。"运转"是指推动。"这"是指"在后时"等语句。"为什么说"是想要讲述"所有大菩萨在最后有中都是以同样方式修习观而趋向觉悟,大菩萨也是如此修习观"而发问。所以说"因为一切"等。其中在儿子出生之日的大出离和精进修行应依法性而知,其他则依应作性而知。其中也是由于长期修习而得到熟练的大悲推动心意,以"这世间陷入苦难"等方式想要从轮回苦中解脱有情世间,通过见到陷入苦难而从老死开始思察缘起也是法性。同样由于自主性、不被任何人损害、无染乐住、第四禅性而修习安般念业处。"专注于五蕴"是指在以识名色等方式所取的五取蕴中以观的专注方式而开始修习。"次第"是指因为应当一步步行进修习而得名为"次第"的渐次修习。"作"是指修习。
在"如是色"中,第二个"如是"词是显示义,由此第一个"如是"词表示自性和数量,因为虚词有多义,或者这个意义应依重复等方式而知。显示含摄限定的句子而说"这是色,如此是色,此上无色"等。其中以"变坏自性"显示色的一般自性,以"大种所造差别"等显示特殊性,以这两者说明"这是色"这词的意义。其中相是指那个那个色的特殊不共自性。味是指它自身对果的缘性。现起是指它因为胜义有而成为如实智的所缘。足处是指近因,由此显示它依缘而转起。以"无余摄色"显示"如此是色,此上无色"两词的意义,因为以完全穷尽的方式限定色。但在"如是色的生起"中,"如是"词如在"诸比丘,如是愚人有危险"等中;

3.1) viya pakāratthoti āha ‘‘itīti eva’’nti.

Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhanirodhī hi uppādo atthibhāvavācakopi hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo, rūpassa uppādo hotīti attho. ‘‘Taṇhāsamudayā’’tiādīsupi eseva nayo. Āhārasamudayāti ettha pana pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittāni gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā kālavasena udayadassanamāha. Tattha nibbattilakkhaṇanti rūpassa uppādasaṅkhātaṃ saṅkhatalakkhaṇaṃ. Passantopīti na kevalaṃ paccayasamudayameva, atha kho khaṇato udayaṃ passantopi. Addhāvasena hi paṭhamaṃ udayaṃ passitvā ṭhito puna santativasena disvā anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Taṇhānirodhā kammanirodhoti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvena. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ vuttanayameva. ‘‘Vipariṇāmalakkhaṇa’’nti bhaṅgakālavasena hetaṃ vayadassanaṃ, tasmā taṃ addhāvasena paṭhamaṃ passitvā puna santativasena disvā anukkamena khaṇavasena passati. Ayañca nayo pākatikavipassakavasena vutto, bodhisattānaṃ panetaṃ natthi. Esa nayo udayadassanepi.

‘‘Iti vedanā’’tiādīsupi heṭṭhā rūpe vuttanayānusārena attho veditabbo. Tenāha ‘‘ayaṃ vedanā, ettakā vedanā’’tiādi. Tattha vedayita…pe… sabhāvanti ettha ‘‘vedayitasabhāvaṃ…pe… vijānanasabhāva’’nti paccekaṃ sabhāva- saddo yojetabbo. Vedayitasabhāvanti anubhavanasabhāvaṃ. Sañjānanasabhāvanti ‘‘nīlaṃ pīta’’ntiādinā ārammaṇassa sallakkhaṇasabhāvaṃ. Abhisaṅkharaṇasabhāvanti āyūhanasabhāvaṃ. Vijānanasabhāvanti ārammaṇassa upaladdhisabhāvaṃ. Sukhādīti ādi-saddena dukkhasomanassadomanassupekkhāvedanānaṃ saṅgaho rūpasaññādīti ādi-saddena saddasaññādīnaṃ, phassādīti ādi-saddena cetanā vitakkādīnaṃ cakkhuviññāṇādīnanti ādi-saddena sabbesaṃ lokiyaviññāṇānaṃ saṅgaho. Yathā ca viññāṇe, esa nayo vedanādīsupi. Tesanti ‘‘samudayo’’ti vuttadhammānaṃ. Tīsu khandhesūti vedanāsaññāsaṅkhārakkhandhesu. ‘‘Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato ‘‘phassasamudayā’’ti vattabbaṃ. ‘‘Nāmarūpapaccayāpi viññāṇa’’nti (vibha. 246; dī. ni. 

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3.1
如同"方式义"而说"如是即是"。
"从无明生起"是指从无明的生起、存在的意思。因为灭的相对是生起也表示存在，所以当有前有成就的无明时，在此有中有色的生起、有色的生起的意思。在"从爱生起"等中也是这个方式。但在"从食生起"中，因为在转起诸缘中段食力强所以只取它。但当取它时由于转起缘性共同而已取了时节和心，应知已显示了四等起色从缘而见生起。以"生起相"等说从时间而见生起。其中"生起相"是指色的生起所说的有为相。"也见"不仅是缘生起，而且也见刹那生起。因为首先依时分见生起而住，再依相续见，次第地依刹那见。"从无明灭有色灭"是指因为以圣道令无明不生灭故未来色不生灭，因为无缘则无。"从爱灭有业灭"在这里也是这个方式。"从食灭"是以转起缘段食的无有。"有色灭"是指由它等起的色无有。其余如前所说。"变坏相"是依坏灭时分而见灭，所以首先依时分见它，再依相续见，次第地依刹那见。这个方式是依一般观行者而说，对菩萨们则没有这个。在见生起中也是这个方式。
在"如是受"等中也应依前面色所说的方式而知义。所以说"这是受，如此是受"等。其中"领受...自性"在这里应各别连接自性词为"领受自性...了知自性"。"领受自性"是指经验自性。"想知自性"是指以"青黄"等方式标记所缘的自性。"造作自性"是指努力自性。"了知自性"是指领会所缘的自性。"乐等"以等字摄取苦、喜、忧、舍受。"色想等"以等字摄取声想等。"触等"以等字摄取思、寻等。"眼识等"以等字摄取一切世间识。如在识中，在受等中也是这个方式。"它们"是指所说"生起"的诸法。"在三蕴"是指在受、想、行蕴。因为说"触已而受，触已而想，触已而思"，所以应说"从触生起"。"也缘名色而有识"

2.97) vacanato viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti vattabbaṃ. Tesaṃ yevāti tīsu khandhesu ‘‘phassassa viññāṇakkhandhe nāmarūpassā’’ti phassanāmarūpānaṃyeva vasena atthaṅgamapadampi yojetabbaṃ, avijjādayo pana rūpe vuttasadisā evāti adhippāyo.

Samapaññāsalakkhaṇavasenāti paccayato vīsati khaṇato pañcāti pañcavīsatiyā udayalakkhaṇānaṃ, paccayato vīsati khaṇato pañcāti pañcavīsatiyā eva vayalakkhaṇānaṃ cāti samapaññāsāya udayavayalakkhaṇānaṃ vasena. Tattha pañcannaṃ khandhānaṃ udayo lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādisamudayoti, tathā tesaṃ anuppādanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādīnaṃ accantanirodho. Nibbattivipariṇāmalakkhaṇāni pana saṅkhatalakkhaṇamevāti. Evaṃ etāni samapaññāsalakkhaṇāni sarūpato veditabbāni. Yathānukkamena vaḍḍhiteti yathāvuttaudayabbayañāṇe tikkhe sūre pasanne hutvā vahante tato paraṃ vattabbānaṃ bhaṅgañāṇādīnaṃ uppattipaṭipāṭiyā buddhippatte paramukkaṃsagate vipassanāñāṇe. Pageva hi chattiṃsakoṭisatasahassamukhena pavattena sabbaññutaññāṇānucchavikena mahāvajirañāṇasaṅkhātena sammasanañāṇena sambhatānubhāvaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ paṭipadāvisuddhiñāṇaṃ aparimitakāle sambhatāya paññāpāramiyā ānubhāvena ukkaṃsapāramippattaṃ anukkamena vuṭṭhānagāminibhāvaṃ upagantvā yadā ariyamaggena ghaṭeti, tadā ariyamaggacittaṃ sabbakilesehi maggapaṭipāṭiyā vimuccati , vimuccantañca tathā vimuccati, yathā sabbañeyyāvaraṇappahānaṃ hoti. Yaṃ kilesānaṃ ‘‘savāsanappahāna’’nti vuccati, tayidaṃ pahānaṃ atthato anuppattinirodhoti āha ‘‘anuppādanirodhenā’’ti. Āsavasaṅkhātehi kilesehīti bhavato ābhavaggaṃ, dhammato āgotrabhuṃ savanato pavattanato āsavasaññitehi rāgo, diṭṭhi, mohoti imehi kilesehi. Lakkhaṇavacanañcetaṃ, pāḷiyaṃ yadidaṃ ‘‘āsavehī’’ti, tadekaṭṭhatāya pana sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccati. Aggahetvāti tesaṃ kilesānaṃ lesamattampi aggahetvā.

Maggakkhaṇe vimuccati nāma taṃtaṃmaggavajjhakilesehi phalakkhaṇe vimuttaṃ nāma. Maggakkhaṇe vā vimuttañcevavimuccati cāti uparimaggakkhaṇe heṭṭhimamaggavajjhehi vimuttañceva yathāsakaṃ pahātabbehi vimuccati ca. Phalakkhaṇe vimuttamevāti sabbasmimpi phalakkhaṇe vimuttameva, na vimuccati nāma.

Sabbabandhanāti orambhāgiyuddhambhāgiyasaṅgahitā sabbasmāpi bhavasaññojanā, vippamutto visesato pakārehi mutto. Suvikasitacittasantānoti sātisayaṃ ñāṇarasmisamphassena suṭṭhu sammadeva samphullacittasantāno. ‘‘Cattāri maggañāṇānī’’tiādi yehi ñāṇehi suvikasitacittasantāno, tesaṃ ekadesena dassanaṃ. Nippadesato dassanaṃ pana parato āgamissati, tasmā tattheva tāni vibhajissāma. Sakale ca buddhaguṇeti atītaṃse appaṭihatañāṇādike sabbepi buddhaguṇe. Yadā hi lokanātho aggamaggaṃ adhigacchati, tadā sabbe guṇe hatthagate karoti nāma. Tato paraṃ ‘‘hatthagate katvā ṭhito’’ti vuccati.

‘‘Paripuṇṇasaṅkappo’’ti vatvā paripuṇṇasaṅkappatāparidīpanaṃ udānaṃ dassetuṃ ‘‘anekajātisaṃsāra’’ntiādi vuttaṃ. Tattha ādito dvinnaṃ gāthānamattho heṭṭhā brahmajālanidānavaṇṇanāyaṃ (dī. ni. ṭī. 

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因为说"缘名色而有识"，所以在识蕴应说"从名色生起"。"就是它们"是指在三蕴中"触和识蕴中的名色"，应以触和名色的方式结合灭没词，但无明等如同在色中所说的相同，这是意思。
"以五十相方式"是指依缘二十、依刹那五而有二十五个生起相，依缘二十、依刹那五而有二十五个灭相，如是以五十个生灭相的方式。其中因为以它们标示五蕴的生起所以称为相即无明等生起，同样因为以它们标示它们的不生灭所以称为相即无明等的究竟灭。但生起变坏相只是有为相。如是应当从自性知道这些五十相。"依次增长"是指在如前所说的生灭智变得锐利、有力、清净而运转之后，在依生起次第而到达最高增上的观智中应说的坏灭智等。因为以三百六十亿门运转的适合一切知智的称为大金刚智的思察智所积集威力而成孕、成熟，以无量时所积集的智慧波罗蜜的威力而到达最高究竟的清净道智，次第地到达趣向出起性，当以圣道相应时，圣道心依道次第从一切烦恼解脱，而解脱时如是解脱，以致断除一切所知障。所说烦恼的"断除随眠"，这断除实际上是不生灭，所以说"以不生灭"。"以称为漏的烦恼"是指以从有到有顶、从法到种姓边际，因流注运转而名为漏的贪、见、痴这些烦恼。这是相的说法，即经中的"诸漏"，但由于一味性故心从一切烦恼、一切恶法解脱。"不取"是指不取那些烦恼的丝毫。
在道刹那称为从各各道所断烦恼解脱，在果刹那称为已解脱。或者在道刹那已解脱且正解脱，即在上道刹那从下道所断已解脱且从各自应断正解脱。在果刹那只是已解脱，即在一切果刹那只是已解脱，不称为正解脱。
"一切束缚"是指包括下分上分的一切有结，"解脱"是指以殊胜方式脱离。"心相续善开敷"是指由于殊胜智光触及而很好地完全开敷的心相续。"四道智"等是显示以哪些智而心相续善开敷的一部分。完全的显示将在后面到来，所以我们将在那里分别它们。"一切佛德"是指过去分中无碍智等一切佛德。因为当世间导师证得最上道时，称为使一切功德握在手中。此后称为"握在手中而住"。
说了"圆满志愿"后，为了显示圆满志愿性而显示自说，说"无数生轮回"等。其中最初两偈的意义在前面梵网经序分注中;

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vutto eva. Parato pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ, ayomuṭṭhi ca, tena ayoghanena hatassa pahatassa. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jalayamānassa aggissa, anādare vā etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vikkhambhantassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā pahatattā ayoghanena hatassa pahatassa ayogatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa anukkamena upasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattāti. Evaṃ sammāvimuttānanti sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamāya samucchedavimuttiyā ariyamaggena catūhipi upādānehi, āsavehi ca muttattā sammā vimuttānaṃ, tato eva kāmabandhanasaṅkhātaṃ kāmoghabhavoghādibhedaṃ avasiṭṭhaoghañca taritvā ṭhitattā kāmabandhoghatārīnaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi akampanīyatāya acalaṃ nibbānasaṅkhātaṃ saṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu ‘‘ayaṃ nāmā’’ti paññāpetabbatāya abhāvato paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva te gacchantīti attho. Evaṃ manasi karontoti ‘‘evaṃ anekajātisaṃsāra’’ntiādinā (dha. pa. 153) attano katakiccattaṃ manasi karonto bodhipallaṅke nisinnova virocitthāti yojanā.

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Brahmayācanakathāvaṇṇanā

64.Yannūnāti parivitakkanatthe nipāto, ahanti bhagavā attānaṃ niddisatīti āha ‘‘yadi panāha’’nti. ‘‘Aṭṭhame sattāhe’’tiādi yathā amhākaṃ bhagavā abhisambuddho hutvā vimuttisukhapaṭisaṃvedanādivasena sattasu sattāhesu paṭipajji, tato parañca dhammagambhīratāpaccavekkhaṇādivasena, evameva sabbepi sammāsambuddhā abhisambuddhakāle paṭipajjiṃsu, te ca sattāhādayo tatheva vavatthapīyantīti ayaṃ sabbesampi buddhānaṃ dhammatā. Tasmā vipassī bhagavā abhisambuddhakāle tathā paṭipajjīti dassetuṃ āraddhaṃ. Tattha ‘‘aṭṭhame sattāhe’’ti idaṃ sattamasattāhato paraṃ, sattāhato orime ca pavattāya paṭipattiyā vasena vuttaṃ, na pallaṅkasattāhassa viya aṭṭhamassa nāma sattāhassa vavatthitassa labbhamānattā. Anantaroti ‘‘adhigato kho myāyaṃ dhammo’’tiādiko vitakko (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 

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1.
说明第一次大结集
如前所说。后来"被铁锤击打"即是被打的意思，

1.172; mahāva. 7, 8).

Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ paṭivijjhanavasena pavatto, yathābhūtaṃ avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyappatiṭṭho. Tenāha ‘‘uttānabhāvapaṭikkhepavacanameta’’nti. Alabbhaneyyappatiṭṭho ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhane kathā eva natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha bhikkhave dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṭṭhena atappako sādurasabhojanaṃ viya. Ettha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ, santārammaṇañcāti santārammaṇaṃ anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato santo nibbutasabbapariḷāhattā nibbuto, santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo, tato eva nipuṇañāṇagocaratāya, saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ālayaratāti ālayaniratā. Suṭṭhu muditā ativiya muditā anukkaṇṭhanato. Ramatīti ratiṃ vindati kīḷati laḷati. Ime sattā yathā kāmaguṇe, evaṃ rāgampi assādenti abhinandanti yevāti vuttaṃ ‘‘duvidhampī’’tiādi.

Ṭhānaṃ sandhāyāti ṭhāna-saddaṃ sandhāya. Atthato pana ‘‘ṭhāna’’nti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayāti idappaccayā, avijjādayova. Idappaccayā eva idappaccayatā yathā devo eva devatā , idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ paṭicca paccayabhāvo uppādanasamatthatā idappaccayatā, tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenāpi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ avijjādīnametaṃ adhivacana’’nti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. 

我来为您直译这段巴利文：
1.
"已证悟"是指以自觉智以"此是苦"等方式从对面证悟而转起，意思是如实了知。"法"是指四圣谦法，因为除此之外没有可证悟的法。"甚深"如同大海一般，除了已积集圆满智资粮者外，其他人的智慧无法获得立足之处。所以说"这是否定浅显性的话"。由于无法获得立足之处而不能潜入，因此从自性和殊胜性来说都不能见到，所以说"由于甚深故难见"。"难见"是指艰难地才能被某人某时见到。而对于完全不能见到的，就更不用说潜入后逐渐了解了，所以说"由于难见故难悟"。难以了悟是因为了悟困难。在此处应说经句"比丘们，你们认为什么更难做更难成就"。
或因所缘寂静故"寂静"。因灭尽一切热恼故"寂灭"。或因被引导至最胜位故"胜妙"。因不能满足故"不厌"，如美味食物。此中灭谛因所缘寂静故称为寂静所缘，道谛是寂静且寂静所缘故称为寂静所缘，因为没有不寂静自性的烦恼和诸行故"寂静"，因灭尽一切热恼故"寂灭"，由于寂静胜妙性本身即是为此而无需润饰故应当观察不能满足性。所以说"这两者是专指出世间说的"。因为是最上智的境界故不能以推理所行，正因如此由于是细智的行境，以及因为有细微自性故"微妙"。因为不是愚者的境界故只能被智者所知解为"智者所知"。
因为以可爱乐义而被亲近故为"所依"，即五欲功德。因为以喜乐方式而亲近故为"所依"，即贪爱所行。"乐于所依"是指喜好所依。"极其欢喜"是非常欢喜因为不忧虑。"喜爱"是获得喜爱、游戏、嬉戏。这些有情如同于欲功德一样也确实喜爱、欢喜于贪，所以说"两者"等。
"关于处"是指关于"处"字。但从意义来说，"处"是指缘起。因为果依此而住故为"处"，即作为行等的缘的无明等。"此缘"是这些行等的诸缘，即是无明等。"此缘"即是"此缘性"，如同天即是天性，或者此缘即无明等对自己的果而言的缘性、能生起性为此缘性，由此显示了胜义缘相的缘起。依此而和合生起果故为缘起。以这两词都显示了诸法的缘义。所以说"这是行等诸缘无明等的同义语"。这是此中的略说，详说则在清净道论注中。

2.570) vuttanayena veditabbo.

Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādipadābhidheyyaṃ sabbaṃ, atthato nibbānameva. Idāni tassa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti appaṭisandhikūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti, etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo ñāyāgato yevāti. Sesepadesupi eseva nayo. Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha kilesarāgāti veditabbā, na lobhavisesā eva cittassa viparītabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271) virajjantīti attano sabhāvaṃ vijahanti. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ. Bhavanikantibhāvena saṃsibbati, phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesāca veditabbā. Sā ca kho desanāya atthaṃ ajānantānaṃ, appaṭipajjantānañca vasena, jānantānaṃ, pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamova. Tenāha bhagavā ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tathā hi vuttaṃ ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho, cittavihesā cāti ubhayaṃ petaṃ buddhānaṃ natthi, bodhimūleyeva samucchinnattā.

65.Anubrūhanaṃ sampiṇḍanaṃ. Soti ‘‘apissū’’ti nipāto. Vipassinti paṭi-saddayogena sāmiatthe upayogavacananti āha ‘‘vipassissā’’ti. Vuddhippattā acchariyā vā anacchariyā. Vuddhiatthopi hi akāro hoti yathā‘‘asekkhā dhammā’’ti (dha. sa. tikamātikāya 11). Kappānaṃ cattāri asaṅkhyeyyāni satasahassañca sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarājassa tattha appossukkatāpattidīpanatā, gāthātthassa acchariyatā, tassa vuddhippatti cāti veditabbā. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.

Yadi sukhāpaṭipadāva kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto, ‘‘ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa dhammassa desetunti yojanā. Halanti ‘‘ala’’nti iminā samānatthaṃ padaṃ ‘‘halanti vadāmī’’tiādīsu (saṃ. ni. ṭī. 

我来为您直译这段巴利文：
2.570
"一切行寂止"等中的"一切"是指一切行寂止等词所表示的一切，实际上就是涅槃。现在为了显示它是涅槃而说"因为"等。"它"是指涅槃。"依靠"是指依圣道的所缘缘因。"寂止"是以不再结生的止息方式而寂止。如是寂静且特别止息故称为"止息"，由此显示一切行在此寂止故为一切行寂止,即涅槃。因为在离一切行的涅槃中,一切行止息的说法是合理的。在其余词中也是这个方式。"被放置苦于其中"为所依,即诸蕴等。"已出离"是以断除方式而已舍弃。"一切爱"是一百零八种一切爱。"一切烦恼贪"是欲贪色贪等差别的一切烦恼性贪,或者应知此处一切烦恼为烦恼贪,不只是贪的特殊性,因为导致心的变异。如说"有贪的心变异,有嗔的心变异,有痴的心变异"。"离贪"是舍弃自己的自性。"一切苦"是老死等差别的一切轮回苦。"以有而有"是以那个那个有而有下一有。以有爱性而缝合,或业与果一起,因为只有有爱才有未来再有。"出离于此"是因为在此完全无有它。应知由于长坐长说而生背痛、上颚干燥等方式的身体疲劳和身体困扰。这是对于不知说法义理且不修行者而言,但对于了知且修行者来说,说法的身体劳累对导师来说也不是劳累。所以世尊说:"法的缘故不使我困扰"。如是说:"对不知者说法即是我的疲劳"。"两者"即心疲劳和心困扰这两者都不存在于诸佛,因为在菩提树下就已断尽。
65.
"增长"是积集。"so"是"apissū"这个助词。"对毗婆尸"因为与"对"字结合而成第二格,所以说"毗婆尸的"。达到增长或不可思议的可思议。因为a音也有增长义,如"无学法"。应知为了给天人世间分享法而圆满波罗蜜四个无数劫十万劫，现在显示已证得法王而对此生起无欲,偈颂的意义的不可思议性,以及它的增长性。因为通过义门而有偈颂的可思议性。"成为所行"是现起。而现起即是应当思惟义,所以说"到达应当思惟性"。
如果是乐行,为何说艰难性呢?说"在圆满波罗蜜时"等。如是等难舍之物的施予者。"ha"是在"显明"这个意义的助词,有人说是"决定义"。显明或决定"足够",即足够对如是艰难证得的法作无用的说法,这是结构。"halaṃ"是与"alaṃ"同义的词,如在"我说足够"等中。;

1.172) viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena, dosena ca samphuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.

Niccādīnanti niccaggāhādīnaṃ. Evaṃ gatanti evaṃ pavattaṃ aniccādiākārena pavattaṃ. ‘‘Catusaccadhamma’’nti idaṃ aniccādīsu, saccesu ca yathālābhavasena gahetabbaṃ. Evaṃ gatanti vā evaṃ ‘‘anicca’’ntiādinā abhinivisitvā mayā, aññehi ca sammāsambuddhehi gataṃ, ñātaṃ paṭividdhanti attho. Kāmarāgena, bhavarāgena ca rattā nīvaraṇehi nivutacittatāya, diṭṭhirāgena rattā viparītābhinivesena na dakkhanti yāthāvato imaṃ dhammaṃ nappaṭivijjhissanti. Evaṃ gāhāpetunti ‘‘anicca’’ntiādinā sabhāvena yāthāvato dhamme jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Tattha yathāyaṃ idāni dhammadesanāya appossukkatāpatti sabbabuddhānaṃ āciṇṇasamāciṇṇadhammatāvasena, sabbabodhisattānaṃ ādito ‘‘kiṃ me aññātavesenā’’tiādinā (bu. vaṃ. 2.99) mahābhinīhāre attano cittassa samussāhanaṃ āciṇṇasamāciṇṇadhammatā vāti āha ‘‘kiṃ me’’tiādi. Tattha aññātavesenāti sadevakaṃ lokaṃ unnādento buddho ahutvā kevalaṃ buddhānaṃ sāvakabhāvūpagamanavasena aññātarūpena. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa paramagambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalaṃ purisaṃ ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrappabheda ducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto āmaṭṭhatāya kañjikapuṇṇalābu ciraparivāsikatāya takkabharitacāṭi snehatintadubbalabhāvena vasātelapītapilotikā; telamissitatāya añjanamakkhitahatthā dubbisodhanīyā vuttā. Hīnūpamā cetā rūpappabandhabhāvato, acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā, anusayitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti. Yathā ca dubbisodhanīyatāya evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva.

Gambhīropi dhammo paṭipakkhavidhamanena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammasavanādhīnā, taṃ satthari, dhamme ca pasādāyattaṃ. So visesato loke sambhāvanīyassa garukātabbassa abhipatthanāhetukoti panāḷikāya sattānaṃ dhammasampaṭipattiyā brahmayācanādinimittanti taṃ dassento ‘‘apicā’’tiādimāha.



我来为您直译这段巴利文：
1.172
如同。"被贪嗔触"是指如被毒蛇触及般被贪和嗔触及、征服。"随贪嗔"是被贪嗔跟随。
"常等"是指执著常等。"如是行"是指如是运转,以无常等行相运转。"四圣谛法"这个应当依无常等和诸谛随所得而理解。或者"如是行"是指如是被我和其他正等觉者以"无常"等方式专注、行走、了知、证悟的意思。被欲贪、有贪所染因心被障碍所覆盖,被见贪所染因颠倒执著而不会如实见到此法,不会证悟。"如是使知解"是指以"无常"等自性使如实知解法。他们被贪嗔征服也是由于愚痴性,所以说"被黑暗蕴覆盖"。
为了显示对说法生起无欲的原因而以"为什么"等自己提出质问。其中如同现在对说法生起无欲是一切佛的惯行法性,一切菩萨最初以"以隐形对我有何用"等方式在大发愿时鼓励自己的心是惯行法性,所以说"对我有何用"等。其中"隐形"是指不成为震动天人世间的佛而仅仅以成为诸佛声闻的方式成为隐形。对生起无欲有三种原因即对治的强力性、法的最极甚深性、以及世尊对此的殊胜恭敬,为了显示这些而开始说"因为他"等。其中"对治"是指贪等烦恼,因为它们障碍正修行。由于它们的强力性,因为要从长期熏习的有情相续中清净困难,它们如同醉象征服弱者般征服这些有情导致危难灾祸,压过百由旬长阔、坚实、密集、难过的荆棘。为了显示因难断难除而难以清净而说"然后它"等。其中因内部被触及而装满酸粥的葫芦、因长期存放而装满醋的瓶、因浸透油而脆弱的布、因混杂油而涂抹香膏的手被说为难以清净。这些是低劣的比喻,因为只是色相续性和非长时间的污染,而烦恼染污更难清净,因为是无始以来的和随眠性。所以说"极染污"。如同难以清净性,对甚深难见难悟所说的譬喻也是低劣的譬喻。
甚深的法通过对治的破坏也会变得明显,但对治的破坏依正修行,它依听闻正法,它依对导师和法的净信。它特别是因为渴望世间应尊重应尊敬者的缘故,通过次第而成为有情正法修行的梵天请法等因缘,为了显示这点而说"又"等。

66. ‘‘Aññataro’’ti appaññāto viya kiñcāpi vuttaṃ, atha kho pākaṭo paññātoti dassetuṃ ‘‘imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā’’ti vuttaṃ. Mahābrahmabhavane jeṭṭhakamahābrahmā. So hi sakko viya kāmadevaloke, brahmaloke ca pākaṭo paññāto. Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassetuṃ ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ te taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154, 444) viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavatthuvasenāti dānādidasavidhavimuttiparipācanīyapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ pana ‘‘dvādasapuññakiriyavasenā’’ti (ma. ni. aṭṭha. 2.282) vuttaṃ, taṃ dānādīsu saraṇagamanaparahitapariṇāmanadvaya pakkhipanavasena vuttaṃ.

69. Garuṭṭhāniyesu gāravavasena garukarapatthanā ajjhesanā, sāpi atthato patthanā evāti vuttaṃ ‘‘yācana’’nti. Padesavisayañāṇadassanaṃ hutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāma’’nti. Tiṇṇaṃ maggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ, catusaccadhammadassananti katvā dassanamattabhāvato. Yato tāni ñāṇāni vijjūpamābhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccatīti. Yato taṃ vajirūpamābhāvena vuttaṃ. Vuttanayenevāti ‘‘apparajakkhajātikā’’ti ettha vuttanayeneva. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā’’ti (vibha. aṭṭha. 814) vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandati sametīti daṭṭhabbaṃ. Yato saddhāsampadādivasena ajjhāsayassa sundaratāti, tabbipariyāyato asundaratāti. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo ‘‘paraloko’’ti vuttaṃ ‘‘para…pe… passantī’’ti.

Ayaṃpanettha pāḷīti ettha ‘‘apparajakkhā’’dipadānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhakapāḷi. Saddhādīnañhi vimuttiparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāveneva hoti, tesañca balavabhāvo saddhādīnaṃ dubbalabhāvenāti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena ‘‘apparajakkhā mahārajakkhā’’ti ādayo pāḷiyaṃ (paṭi. ma. 

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66.
虽然说"某一"好像是不知名的，但为了显示实际上是显著有名而说"此世界的最上大梵天"。在大梵天界的最上大梵天。因为他如同帝释在欲界天中一样，在梵天界是显著有名的。"少尘"是指有少量贪等尘垢的污染，有少尘的慧眼者他们具有那样的本性，作为"少尘眼生"，为了显示这个意思而说"在慧所成"等。这里应知意思是：有少量贪等尘垢者即具有那样本性的少尘眼生。"不听闻"如"自知"等中是作格主格词，所以说"因为不听闻"。"依十种福业事"是指依布施等十种能成熟解脱的福业事。所以说"有修习"等。但在《长部疏钞》中说"依十二种福业事"，那是在布施等中加入皈依和回向利他两者而说的。
69.
对尊重处以恭敬方式应作的尊重欲求是请求，它实际上也只是欲求，所以说"乞请"。因为这两种智是局部智见而成为诸佛的不共法，所以说"这两种智名为佛眼"。"三道智"即下面三道智的"法眼"之名，是因为它们只是四圣谛法的见而为见的程度。因此那些智被说为如闪电，但最上道智因为智的作用达到顶点而不只是见的程度，所以不称为"法眼"。因此它被说为如金刚。"如前所说"即如在"少尘眼生"中所说。因为说烦恼轻微为"少尘"，所以应知烦恼粗重为"多尘"。因为能破除对治故锐利、勇猛、清净，相反则柔弱。"诸行相"说的是信等诸相。"善"是美好。但在《遣除痴障》中说"他们的意乐等分类善美者为善相"，应知那与此注释正相符合。因为依信等成就而有意乐的美好性，相反则为不美好性。"因"即缘起相或诸谛。"后世"是来世。应如过失般从怖畏见它带来苦，所以说"从怖畏见后世和过失"。或者从圆满有之外的衰败有说"从...见"。
"这里是经文"即在这里解释"少尘"等词的意义时，这是证明它如是性的经文。因为信等解脱成熟诸法的强力性正是由它们对治的恶法的弱力性而有，而它们的强力性则由信等的弱力性而有，所以在经中依解脱成熟诸法的特别有无而有"少尘多尘"等。

1.111) vibhajitvā dassitā. Iti saddhādīnaṃ vasena pañca apparajakkhā, asaddhiyādīnaṃ vasena pañca mahārajakkhā. Evaṃ tikkhindriyamudindriyādayoti vibhāvitā paññāsa puggalā. Saddhādīnaṃ pana antarabhedena anekabhedā veditabbā. Khandhādayo eva lujjanapalujjanaṭṭhena loko, sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo, sampatti sambhavati etenāti sampattisambhavaloko sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhavaduggatisaṃvattaniyakammabhavā vipattibhavalokavipattisambhavalokā.

Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo hi lujjanapalujjanaṭṭhena lokoti. Tattha ‘‘eko loko sabbe sattā āhāraṭṭhitikā’’ti (dī. ni. 3.303; a. ni. 10.27, 28; paṭi. ma. 

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1.111
分别解释。如是依信等有五种少尘者,依不信等有五种多尘者。如是依锐根钝根等而解释了五十种人。但应知依信等的中间差别而有多种差别。蕴等因为坏灭毁坏义为世间,圆满有所成的世间为圆满有世间,称为善趣的生有,由此生起圆满为圆满生世间即能导向善趣的业有。称为恶趣的生有和能导向恶趣的业有为衰败有世间和衰败生世间。
为了再以一法二法等方式分别显示世间而说"一世间"等。因为食等以坏灭毁坏义为世间。其中"一世间即一切有情依食而住"。

1.2, 112, 208) yāyaṃ puggalādhiṭṭhānāya kathāya sabbasaṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassābhāvato. ‘‘Dve lokā’’tiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ ‘‘idha loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito, tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha lokadhammā. Dasāyatanānīti dasa rūpāyatanāni vivaṭṭajjhāsayassa adhippetattā. Tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ, vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajja’’nti. Yesaṃ puggalānaṃ saddhādayo mandā, te idha ‘‘assaddhā’’tiādinā vuttā. Na pana sabbena sabbaṃ saddhādīnaṃ abhāvatoti apparajakkhadukādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato, byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādivasena āvajjantassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

Uppalāni ettha santīti uppalinī, gacchopi jalāsayopi, idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīnī.Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dīpitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇe ugghaṭitamatte eva jānātīti attho. Vipañcitaṃ vitthāramevamatthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Saha udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṅkhittena mātikāya dīpiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho ‘‘puggalo ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho ‘‘puggalo vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu, uddisantassa, uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbenadhammābhisamayo hotīti anukkamena arahattappatto hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati puggalo padaparamoti ayaṃ puggalo byañjanapadameva paramaṃ assāti ‘‘padaparamo’’ti vuccati.


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1.2.112.208
依人施设说的一切行的依缘而转已被说，由此一切行世间是一，是一种，因为没有其他种类。在"二世间"等中也应以此方式理解意思。这里以名的执取而不执取涅槃，因为它是非世间本性。难道不是在"依食而住"中由依缘而转性而导致道果也成为世间吗？不会，因为这里意指应遍知的苦谛诸法为"世间"。或者不坏不毁则不被执取，如是不成为世间，所以超世间法因无此执取而无世间性。为诸取的所缘的诸蕴为取蕴。成为随顺等事的得等八种为世间法。"十处"是指十色处，因为意指向出离意乐者。对他一切三界业都成为应呵责、应避免而显现，所以说"一切行为过失，一切趣向有的业为过失"。对那些信等微弱的诸人，这里以"无信"等说。但不是完全没有信等，所以在少尘等五对中各十个而说"以五十种行相知此五根"。或者因为以顺理、违理而知信等诸根的上下，所以如是说。这里世尊当思维少尘等时，那些有情显现为一堆堆，而不是一个一个。
"有莲"是指有莲的丛林或水池，这里是指水池，所以说"莲池"。那些在水中沉没而开花生长的为"沉没生长"。"已说明"是在注释中已解释，或在这里以"其他"等已说明。"速知者"是指速疾即智的速疾，意思是仅在智速疾时就了知。"详知者"是了知已详细分别的意义。"应引导者"是应由说示等引导。"当说示时"即当法被说示时。"法现观"是与智一起现观四圣谛法。"此称为"是此能以"四念处"等方式简略宣说纲要时随顺教说运用智而能得阿罗汉的"速知者补特伽罗"。"此称为"是此能在简略安立纲要后详细分别义理时得达阿罗汉的"详知者补特伽罗"。"由说示"是因为说示，即说示者或使说示者的意思。"由遍问"是遍问义理者。"次第有法现观"是随顺得达阿罗汉。"于此生不能有法现观"是以此身体不能生起道或果乃至禅那或观。"此称为文句最上者补特伽罗"是此补特伽罗以文句为最上而称为"文句最上者"。


Yeti ye duvidhe puggale sandhāya vuttaṃ vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukapaṭisandhipi ‘‘vipākāvaraṇamevā’’ti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhā rahitā. Acchandikāti kattukamyatākusalacchandarahitā, uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā, bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesusammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbā. ‘‘Na kammāvaraṇenā’’tiādīni vuttavipariyāyena veditabbāni.

‘‘Rāgacaritā’’tiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ [paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyanti bhavitabbaṃ –

‘‘Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

Nidhānato paramattha-mañjūsā nāma nāmato’’ti. (visuddhimaggamahāṭīkāya nigamane sayameva vuttattā)] visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ;

70.Ārabbhāti attano adhippetassa atthassa bhagavato jānāpanaṃ uddissāti attho. Selo pabbato ucco hoti thiro ca, na paṃsupabbato, missakapabbato vāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi pabbatasadiso ca hoti sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca, paññāpariyāyo vā idha dhamma-saddo . Sā hi abbhuggataṭṭhena pāsādoti abhidhamme (dha. sa. aṭṭha. 16) niddiṭṭhā. Tathā cāha –

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);

‘‘Yathā hī’’tiādīsu yathā pabbate ṭhatvā rattandhakāre heṭṭhā olokentassa purisassa khette kedārapāḷikuṭiyo, tattha sayitamanussā ca na paññāyanti anujjalabhāvato. Kuṭikāsu pana aggijālā paññāyati ujjalabhāvato evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā ñāṇagginā anujjalabhāvato, anuḷārabhāvato ca rattiṃ khittā sarā viya honti. Katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato ñāṇassa āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato, uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

Uṭṭhehīti tvaṃ dhammadesanāya appossukkatāsaṅkhātasaṅkocāpattito kilāsubhāvato uṭṭhaha. Vīriyavantatāyāti sātisaya catubbidhasammappadhānavīriyavantatāya. Vīrassa hi bhāvo, kammaṃ vā vīriyaṃ. Kilesamārassa viya maccumārassapi āyatiṃ asambhavato ‘‘maccukilesamārāna’’nti vuttaṃ. Abhisaṅkhāramāravijayassa aggahaṇaṃ kilesamāravijayeneva tabbijayassa jotitabhāvato. Vāhanasamatthatāyāti saṃsāramahākantārato nibbānasaṅkhātaṃ khemappadesaṃ sampāpanasamatthatāya.



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"这些"是指这两种人而在《分别论》中说。"业障"是指五种无间业。"异熟障"是指无因结生。因为二因者也无有圣道的通达，所以二因结生也应知为"异熟障"。"烦恼障"是指决定邪见。"无信"是缺乏对佛等的信。"无欲"是缺乏欲作的善欲，北俱卢洲人进入无欲处。"恶慧"是缺乏有分慧，即使有分慧圆满但其有分不能成为出世间的缘者也称为恶慧。"不能进入善法的正性决定"是不能进入证得在善法中称为正性决定的圣道。"非业障"等应以相反方式理解。
在"贪行"等中应说的，应依《胜义灯》[应是《胜义宝函》《清净道论》的注释 - "这是各处随宜对诸胜义的保藏，故名为胜义宝函"（因为在《清净道论大疏钞》的结语中自己如是说）]中《清净道论注》所说的方式理解。
70.
"为了"意思是为了使世尊了知自己所意图的义理。山峰高且坚固，不是沙山或混合山，所以说"如在山顶上"。"法所成宫殿"说的是出世间法。因为它超越一切法而高升故如山也如宫殿，或者这里法字是慧的同义词。因为在《阿毗达磨》中说它因高升义为宫殿。如是说：
"登上慧宫殿，无忧观忧众；
智者如在山，观察地上愚"。
在"譬如"等中，如人站在山上在黑夜中向下看时，因为不明亮看不见田里的农舍和睡在那里的人。但在农舍中因为明亮故能看见火光，如是登上法宫殿观察有情世间的世尊，因为未作善业的有情不明亮于智火且非殊胜，如夜间射出的箭般不现入智的范围。但已作善业的可能的人，即使住在远处因为成熟的智火极其明亮及殊胜相续如雪山般，也现入世尊智的范围，应如是理解配合。
"起来"是你从对说法的无欲所成的退缩而起。"具勇"是以殊胜四正勤具足勇。因为勇者的状态或作为是勇。因为如烦恼魔般死魔也不会再有未来生起，所以说"死及烦恼魔"。不说行魔的克服是因为已通过烦恼魔的克服而显示了它的克服。"能运载"是因为能从轮回大沙漠运载到称为涅槃的安稳处。

71. ‘‘Apārutaṃ tesaṃ amatassa dvāra’’nti keci paṭhanti. Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti saddhaṃ pavedentu, attano saddahanākāraṃ upaṭṭhāpentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesi.

Aggasāvakayugavaṇṇanā

73.Sallapitvāti ‘‘vippasannāni kho te āvuso indriyānī’’tiādinā (mahāva. 60) ālāpasallāpaṃ katvā. Tañhissa aparabhāge satthu santikaṃ upasaṅkamanassa paccayo ahosi.

75-

我来为您直译这段巴利文：
71.
有些人读作"为他们开启不死之门"。涅槃之门即入处之道，因为依大悲为缘以自觉智而证得故而开启安立。"让他们释放信"是让他们显示信，意思是使他们的信心现起。因为容易无困难地运转故为善转。思惟"我未说也不会说"。
上首弟子对解释
73.
"交谈"是以"朋友啊,你的诸根极其清净"等方式作交谈。那成为他后来前往导师处的因缘。
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6.Anupubbiṃkathanti anupubbiyā anupubbaṃ kathetabbaṃ kathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesu pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ, imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogabhavasampattiyo hontīti dassanatthaṃ tadanantaraṃ saggakathaṃ. Vatvā ayaṃ saggo rāgādīhi upakkiliṭṭho, sabbadā anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggakathā kathetabbā. Maggañca kathentena tadadhigamupāyadassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā, aniccā adhuvā, vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā, gammā, pothujjanikā, anariyā, anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbaso kilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādiatthajotakena bodhitoti veditabbaṃ.

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ, samparāyikānaṃ, nibbānapaṭisaṃyuttānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānanidānanti pākaṭo yamattho. Yaṃ pana taṃ jhānavipassanāmaggaphalanibbānapaṭisaṃyuttaṃ sukhaṃ, tassāpi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjaṃ sirissariyaṃ sattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikacātumahārājādibhedā dibbasampattiyo, yā vā panaññāpi sampattiyo, tāsaṃ sabbāsaṃ idaṃ dānaṃ nāma mūlaṃ kāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ manāpiyarūpādīnaṃ, tannissayānañca upabhogasukhānaṃ. Avassayaṭṭhena patiṭṭhā. Visamagatassāti byasanappattassa. Tāṇanti rakkhā tato paripālanato. Leṇanti byasanehi paripāciyamānassa olīyanapadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.


我来为您直译这段巴利文：
6.
"次第说"是应以次第、依次说的话。是什么呢？即布施等说。其中先说布施说是因为在众多人中流行而普遍、容易做到、是安立于戒的方便。因为施舍的人由于对所执物无执著而容易受持诸戒，并在其中善安立。由于说明通过戒而施者受者清净而帮助他人，由说离恼害他人而说离作，由说财富成就的因而说有成就的因，所以在布施说之后说戒说。若此布施戒依止轮回，为了显示这有成就是它的果，为了显示以这些布施戒所成的种种殊胜更殊胜等功德事能得四大王天等种种殊胜更殊胜等无量天界财有成就，所以其后说天界说。说了这天界为贪等所染，圣道永不被染，为了显示这义而在天界后应说道说。当说道时，为了显示证得它的方便，应说包括在天界的乃至其他一切欲有多过患，无常不坚固，变易法是欲的过患，低劣、粗俗、凡夫所行、非圣、无义相应是它们的低劣性，一切有都是烦恼的所依，故说其杂染，完全离烦恼是涅槃，故说出离的功德。应知这义理由"趣向"中的"如是"字表示为首的意义而显示。
"诸乐的因"是现法、来世及涅槃相应的一切乐的原因。世间任何所谓财乐，都以布施为因，此义明显。而那禅那、观、道、果、涅槃相应的乐，布施也必定是它的亲依止缘。"诸成就的根"是这些世间地方王位、统治权位、七宝庄严的转轮王成就等种种人间成就，以及四大王天等种种天界成就，或其他任何成就，这布施是它们一切的根本原因。"诸财"是以应受用义而得名的可意色等，及依止它们的受用乐。以依止义为立足处。"至不平"是遭遇灾难。"保护"是因保护免于彼而守护。"避难所"是为灾难所逼迫者的藏身之处。"趣处"是应去之处。"归依"是庇护。"依止"是不令堕落的所依。"所缘"是可依托之缘。


Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ mahagghaṃ hutvā sabbaso vinipatituṃ appadānato. Mahāpathavisadisaṃ gatagataṭṭhāne patiṭṭhāya labhāpanato. Ālambanarajjusadisanti yathā dubbalassa purisassa ālambanarajju uttiṭṭhato, tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave uppattiyā, ṭhitiyā ca paccayabhāvato. Dukkhanittharaṇaṭṭhenāti duggatidukkhanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato sammadeva assāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosaissāvicikicchādiṭṭhi ādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādikacavarānaṃ. Etehi eva durāsadaṭṭhena. Asantāsanaṭṭhenāti anabhibhavanīyatāya santāsābhāvena. Yo hi dāyako dānapati, so sampatipi kutoci na bhāyati, pageva āyatiṃ. Dhammasīsena puggalo vutto. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ, bhavasaṅgāmato yogakkhemasampāpanañca khemantabhūmisampāpanaṭṭho.

Idāni dānaṃ vaṭṭagatā ukkaṃsappattā sampattiyo viya vivaṭṭagatāpi tā sampādetīti bodhicariyabhāvenapi dānaguṇe dassetuṃ ‘‘dānañhī’’tiādi vuttaṃ. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya, parahitāya cāti dassetuṃ sā tāsaṃ parato vuttā, etā lokiyā, imā pana lokuttarāti dassetuṃ tato paraṃ ‘‘sāvakapāramīñāṇa’’ntiādi vuttaṃ. Tatthāpi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamāti dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vutto eva. Etenevassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena vā pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako sattesu ekantahitajjhāsayo purisapuggalo, so ‘‘paresaṃ hiṃsati, paresaṃ vā santakaṃ haratī’’ti aṭṭhānametanti āha ‘‘dānaṃ dadanto sīlaṃ samādātuṃ sakkotī’’ti. Sīlasadiso alaṅkāro natthīti akittimaṃ hutvā sabbakālaṃ sobhāvisesāvahattā. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā, ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) ca vattabbā . Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

‘‘Ayaṃ saggo labbhatī’’ti idaṃ majjhimehi chandādīhi āraddhaṃ sīlaṃ sandhāyāha. Tenāha sakko devarājā –

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 2.

我来为您直译这段巴利文：
"如宝座"是如全宝所成的七支大狮子座那样珍贵而不会完全堕落。如大地一样在所到之处获得立足。"如扶手绳"是如虚弱之人的扶手绳是其起立和站立的支撑，如是布施是众生在成就有中生起和住立的缘。以"度脱苦"义是以度脱恶趣苦义。以"安慰"义是以从贪、悭等对立的灾难中善加安慰义。以"护于怖"义是以守护免于贫穷怖义。以"悭垢等"是以悭、贪、瞋、嫉、疑、见等心垢。以"无染著"义是以无污染性。"它们"是悭垢等垃圾。以这些而难以接近义。以"无惊怖"义是以不可征服性而无惊怖。因为施者施主现在不怖于任何，何况未来。以法为首而说人。以"有力"义是以大力性。因为施者施主现在以党派力而有力，未来则以身力等。以"极吉祥"义是以"增长因"而极认可性。从不幸有至幸有引导是到达安稳地，从有战场至瑜伽安稳是以到达安稳地义。
现在说"因为布施"等是为了显示布施如轮回中达到最胜成就般也能成就出离的成就，所以是菩提行。其中为了显示帝释、魔、梵的成就只为自利，而转轮王成就则为自利和利他，故在它们之后说它。为了显示这些是世间的，而这些是出世间的，故其后说"声闻波罗蜜智"等。其中也为了显示最胜、更胜、最胜，故次第说三智。它们是布施的缘已如前说。应知由此也说明它是梵成就的缘。
布施即是以利益意乐或以供养意乐把自己的物施予与给与者。所以施者是对众生完全利益意乐的人，说"他伤害他人或夺取他人的物"是不可能的，所以说"行布施时能受持戒"。"无装饰如戒"是因为无造作而一切时带来殊胜庄严。"无花如戒花"在这里也是同样的道理。"无香如戒香"在这里应说"栴檀多伽罗"等偈，及"仙人久修持，身逝随风去"等偈。因为戒是众生的装饰品和装饰和香涂和带来他人可见性。所以说"以戒庄严"等。
"得此天界"这是说以中等欲等开始的戒。所以帝释天王说：
"以下等梵行，生于刹帝利；
以中等得天，以上等清净。"

22.429);

Iṭṭhoti sukho, kantoti kamanīyo, manāpoti manavaḍḍhanako, taṃ panassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ. Niccanti sabbakālaṃ kīḷāti kāmūpasaṃhitā sukhavihārā. Sampattiyoti bhogasampattiyo. Dibbanti dibbabhavaṃ devalokapariyāpannaṃ. Sukhanti kāyikaṃ, cetasikañca sukhaṃ. Dibbasampattinti dibbabhavaṃ āyusampattiṃ, vaṇṇayasaissariyasampattiṃ, rūpādisampattiñca. Evamādīti ādi-saddena yāmādīhi anubhavitabbaṃ dibbasampattiṃ vadati.

Appassādāti nirassādā paṇḍitehi yathābhūtaṃ passantehi tattha assādetabbatābhāvato. Bahudukkhāti mahādukkhā sampati, āyatiñca vipuladukkhānubandhattā. Bahupāyāsāti anekavidhaparissayā. Etthāti kāmesu. Bhiyyoti bahuṃ. Dosoti aniccatādinā, appassādatādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā, tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti nihīnabhāvo aseṭṭhehi sevitabbattā, seṭṭhehi na sevitabbattā ca. Saṃkilissananti vibādhetabbatā upatāpetabbatā. Nekkhamme ānisaṃsanti ettha yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Api ca ‘‘nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādato’’tiādinā (sārattha. ṭī. 3.26 mahāvagge) nayena nekkhamme ānisaṃse pakāsesi, pabbajjāya, jhānādīsu ca guṇe vibhāvesi vaṇṇesi.

Vuttanayanti ettha yaṃ avuttanayaṃ ‘‘kallacitte’’tiādi, tattha kallacitteti kammaniyacitte, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacitteti attho. Assaddhiyādayo hi yasmā cittassa rogabhūtā tadā te vigatā, tasmā arogacitteti attho. Diṭṭhimānādikilesavigamanena muducitte. Kāmacchandādivigamena vinīvaraṇacitte. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacitte. Tattha saddhāsampattiyā pasannacitte. Yadā ca bhagavā aññāsīti sambandho. Atha vā kallacitteti kāmacchandavigamena arogacitte. Muducitteti byāpādavigamena mettāvasena akathinacitte. Vinīvaraṇacitteti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacitte. Udaggacitteti thinamiddhavigamena sampaggahitavasena alīnacitte. Pasannacitteti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacitte, evampettha attho veditabbo.

‘‘Seyyathāpī’’tiādinā upamāvasena nesaṃ saṃkilesappahānaṃ, ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tissameva nisajjāyaṃ, etena nesaṃ lahuvipassakatā, tikkhapaññatā, sukhapaṭipadākhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamanena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalāpagamanena vītamalaṃ. Dhammacakkhunti brahmāyusutte (ma. ni. 2.383) heṭṭhimā tayo maggā vuttā, cūḷarāhulovāde (ma. ni. 

我来为您直译这段巴利文：
"可意"是乐，"可爱"是可欲，"适意"是增长意，为了显示它的可意等性质而说"此处常有娱乐"等。"常"是一切时。"娱乐"是与欲相应的乐住。"成就"是财富成就。"天"是天有即天界所属。"乐"是身乐和心乐。"天成就"是天有、寿成就、色声名势成就和色等成就。"如是等"以等字说夜摩天等应经历的天成就。
"少味"是无味，因为智者如实见时无可味著故。"多苦"是大苦，因为现在和未来都伴随广大苦故。"多恼"是种种灾难。"此中"是在诸欲中。"更多"是众多。"过患"是以无常等和少味等而有过患性，因此不能满足智者之心。或者"过患"是趣向衰损，即最极贫困，如是诸欲对如实观察者显现。"低劣性"是卑下性，因为应被非善者所奉行，不应被善者所奉行。"染污"是应被损害应被烧恼。"出离功德"这里有多少欲的过患，由对治故出离就有多少功德。而且说"这出离即是无障碍、无染污、出离诸欲、出离欲想、出离欲寻、出离欲热恼、出离瞋恚"等方式显示出离功德，也说明赞叹出家和禅那等功德。
"如说方式"这里未说的方式是"适心"等，其中"适心"是适业心，因为由前面的说法而无不信等心过患，而能接受上面的说法，成为适合作业的心的意思。因为不信等是心的病，那时它们已离，所以是无病心的意思。由见慢等烦恼离去而柔软心。由离欲贪等而无盖心。由于正行而有殊胜喜悦相应而上扬心。其中由具足信而净心。"世尊了知"是关联。或者"适心"是由离欲贪而无病心。"柔软心"是由离瞋恚而以慈心无僵硬心。"无盖心"是由离掉举恶作而无散乱故无被覆心。"上扬心"是由离昏沉睡眠而以正奋励无沉没心。"净心"是由离疑而决定于正行心，应如是理解此中意义。
以"譬如"等以譬喻方式显示他们舍离染污和生起圣道。"离垢"是无垢。"善"是极好。"染"是青黄等染料。"会领受"是会领取而会明亮。"在彼座"是在那座位，由此显示他们是速观者、利慧者、乐行速通者。"离尘"是由离导向恶趣的贪尘等而离尘。由一切见疑垢离去而离垢。或由无初道所断的烦恼尘而离尘。由五种恶戒垢离去而离垢。"法眼"在《梵授经》中说是下三道，在《小罗睺教诫经》中;

3.416) āsavakkhayo, idha pana sotāpattimaggo adhippeto. ‘‘Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti tassa uppattiākāradassananti. Nanu ca maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti? Saccametaṃ. Yasmā taṃ nirodhaṃ ārammaṇaṃ katvā kiccavasena sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati, tasmā tathā vuttaṃ.

‘‘Suddhaṃ vattha’’nti nidassitaupamāyaṃ idaṃ upamāsaṃsandanaṃ vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo , dhovanasilā viya anupubbikathā, udakaṃ viya saddhā, udake temetvā ūsagomayachārikābharehi kāḷakapadese samucchinditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithilī katvā sutādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe nānākāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti. ‘‘Diṭṭhadhammā’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ ‘‘pattadhammā’’ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ ‘‘viditadhammā’’ti vuttaṃ. Sā pana viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammā’’ti vuttaṃ, tena nesaṃ saccābhisambodhiṃyeva vibhāveti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesatova catusaccadhammaṃ samantato ogāhantaṃ paṭivijjhatīti. Sesaṃ heṭṭhā vuttanayameva.



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在《小罗睺教诫经》中是漏尽，这里则是指预流道。"凡是集法，一切皆是灭法"是显示它的生起行相。然而道智不是以有为法为所缘，而是以无为法为所缘，不是吗？这是真的。因为它以涅槃为所缘而由作用力通达一切有为而生起，所以如是说。
"净布"这是所示譬喻的譬喻对应：如布喻心，如布被外来垢染污一样，心被贪等垢染污；如清洗石喻次第说，如水喻信，如以水浸湿后用牛粪灰等除去黑斑而洗布的努力一样，以信水浸润后用念定慧使过失松弛，以闻等方法努力净心；如以彼努力除去布的种种黑斑一样，以精进压伏烦恼；如染料喻圣道，如以此使清净布明亮一样，以道使压伏烦恼的心清净。说了"见法"，因为见有别于智见，为了排除它而说"得法"。得也有别于智得，为了显示与它的差别而说"知法"。但那知法性也可能只是对诸法的一部分，为了显示完全了知而说"通达法"，由此显示他们完全证悟谛。因为道智以一证悟的方式成就遍知等作用，完全地从一切方面深入通达四谛法。其余如前所说方式。

77.Cīvaradānādīnīti cīvarādiparikkhāradānaṃ sandhāyāha. Yo hi cīvarādike aṭṭha parikkhāre, pattacīvarameva vā sotāpannādiariyassa, puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapesi, tassa ca sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ. Vassasatikattherā viya ākappasampannāti adhippāyo.

Sandassesīti suṭṭhu paccakkhaṃ katvā dassesi. Idhalokatthanti idhalokabhūtaṃ khandhapañcakasaṅkhātamatthaṃ. Paralokatthanti etthāpi eseva nayo. Dassesīti sāmaññalakkhaṇato, salakkhaṇato ca dassesi. Tenāha ‘‘anicca’’ntiādi. Tattha hutvā abhāvato aniccanti dassesi. Udayabbayapaṭipīḷanato dukkhanti dassesi. Avasavattanato anattāti dassesi. Ime ruppanādilakkhaṇā pañcakkhandhāti rāsaṭṭhena khandhe dassesi. Ime cakkhādisabhāvā nissattanijjīvaṭṭhena aṭṭhārasa dhātuyoti dassesi. Imāni cakkhādisabhāvāneva dvārārammaṇabhūtāni dvādasa āyatanānīti dassesi. Ime avijjādayo jarāmaraṇapariyosānā dvādasa paccayadhammā paṭiccasamuppādoti dassesi. Rūpakkhandhassa heṭṭhā vuttanayena paccayato cattāri, khaṇato ekanti imāni pañca lakkhaṇāni dassesi. Tathāti iminā ‘‘pañca lakkhaṇānī’’ti padaṃ ākaḍḍhati. Dassentoti iti-saddo nidassanattho, evanti attho. Nirayanti aṭṭhamahānirayasoḷasaussadanirayappabhedaṃ sabbaso nirayaṃ dassesi. Tiracchānayoninti apadadvipadacatuppadabahuppadādibhedaṃ migapasupakkhisarīsapādivibhāgaṃ nānāvidhaṃ tiracchānalokaṃ. Pettivisayanti khuppipāsikavantāsikaparadattūpajīvinijjhāmataṇhikādibhedabhinnaṃ nānāvidhaṃ petasattalokaṃ. Asurakāyanti kālakañcikāsuranikāyaṃ. Evaṃ tāva duggatibhūtaṃ paralokatthaṃ vatvā idāni sugatibhūtaṃ vattuṃ ‘‘tiṇṇaṃ kusalānaṃ vipāka’’ntiādi vuttaṃ. Vehapphale subhakiṇṇeyeva saṅgahetvā asaññīsu, arūpīsu ca sampattiyā dassetabbāya abhāvato duviññeyyatāya ‘‘navannaṃ brahmalokāna’’ntveva vuttaṃ.

Gaṇhāpesīti te dhamme samādinne kārāpesi.

Samuttejanaṃ nāma samādinnadhammānaṃ yathā anupakārakā dhammā parihāyanti, pahīyanti ca, upakārakā dhammā parivaḍḍhanti, visujjhanti ca, tathā nesaṃ ussāhuppādananti āha ‘‘abbhussāhesī’’ti. Yathā pana taṃ ussāhuppādanaṃ hoti, taṃ dassetuṃ ‘‘idhalokatthañcevā’’tiādi vuttaṃ. Tāsetvā tāsetvāti paribyattabhāvāpādanena tejetvā tejetvā. Adhigataṃ viya katvāti yesaṃ katheti, tehi tamatthaṃ paccakkhato anubhuyyamānaṃ viya katvā. Veneyyānañhi buddhehi pakāsiyamāno attho paccakkhatopi pākaṭataro hutvā upaṭṭhāti. Tathā hi bhagavā evaṃ thomīyati –

‘‘Ādittopi ayaṃ loko, ekādasahi aggibhi;

Na tathā yāti saṃvegaṃ, sammohapaliguṇṭhito.

Sutvādīnavasaññuttaṃ, yathā vācaṃ mahesino;

Paccakkhatopi buddhānaṃ, vacanaṃ suṭṭhu pākaṭa’’nti.

Tenāha ‘‘dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhī’’tiādi. Dvattiṃsakammakāraṇāni ‘‘hatthampi chindantī’’tiādinā (ma. ni. 

我来为您直译这段巴利文：
77.
"布施衣等"是指布施衣等资具。因为若有人布施衣等八资具，或只布施钵和衣给予流果等圣者，或只给持戒具足的凡夫，而发愿"愿此资具布施成为未来得到'来比丘'的缘"，应知若他有资格成就，在佛现前时会导向获得神变资具。意思是如百岁长老们般具足威仪。
"开示"是使极其现前而显示。"此世利"是此世的五蕴所说的利。"他世利"在这里也是同样的道理。"显示"是从共相和自相显示。所以说"无常"等。其中因为有已成无故显示为无常。因为生灭压迫故显示为苦。因为无自在故显示为无我。显示"这些色变等相的五蕴"以蕴聚义。显示"这些眼等本性以无有情无命者义为十八界"。显示"这些就是眼等本性作为门和所缘的十二处"。显示"这些无明等以老死为终的十二缘法为缘起"。显示色蕴如前所说由缘四相由剎那一相为这五相。"如是"由此引"五相"之语。"显示"的"如是"字是表示示例，意思是如此。"地狱"显示八大地狱十六小地狱等分的一切地狱。"畜生界"是无足两足四足多足等分别的兽类家畜鸟类爬行类等种种畜生世界。"饿鬼界"是饥渴鬼、住于吐物鬼、依他施活鬼、干渴鬼等种种饿鬼世界。"阿修罗众"是黑瘦阿修罗众。如是先说了恶趣的他世利，现在为了说善趣的而说"三善业的果报"等。摄入广果天与遍净天而不显示在无想有情天和无色界的成就，因为难以了知，所以只说"九梵天界"。
"使领受"是使他们受持实行彼等诸法。
"鼓励"是对已受持的诸法，如何使不助益的诸法减损、断除，助益的诸法增长、清净，如是令他们生起精进，所以说"极励"。为了显示如何生起彼精进而说"此世利等"。"令震撼令震撼"是以令达到明显性而激励激励。"如已证得"是使所说之义如被所说者亲自经验般。因为佛所开示的义理对所化众生比亲证更加明显。如是赞叹世尊：
"此世虽燃烧，十一火所烧；
迷痴所缠绕，不能生厌离。
闻大仙所说，过患相应语；
比亲证更加，明显佛语言。"
所以说"三十二种刑罚二十五种大怖等分别"等。三十二种刑罚如"砍手"等;

1.178) dukkhakkhandhasutte āgatanayena veditabbāni. Pañcavīsatimahābhayāni ‘‘jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhaya’’ntiādinā (cūḷani. 123) tattha tattha sutte āgatanayena veditabbāni. Āghātanabhaṇḍikā adhikuṭṭanakaḷiṅgaraṃ, yaṃ ‘‘accādhāna’’ntipi vuccati.

Paṭiladdhaguṇena codesīti ‘‘taṃtaṃguṇādhigamena ayampi tumhehi paṭiladdho, ānisaṃso ayampī’’ti paccakkhato dassento ‘‘kiṃ ito pubbe evarūpaṃ atthī’’ti codento viya ahosi. Tenāha ‘‘mahānisaṃsaṃ katvā kathesī’’ti.

Tappaccayañca kilamathanti saṅkhārapavattihetukaṃ tasmiṃ tasmiṃ sattasantāne uppajjanakaparissamaṃ saṃvighātaṃ vihesaṃ. Idhāti heṭṭhā paṭhamamaggādhigamatthāya kathāya. Sabbasaṅkhārūpasamabhāvato santaṃ. Atittikaraparamasukhatāya paṇītaṃ. Sakalasaṃsārabyasanato tāyanatthena tāṇaṃ. Tato nibbindahadayānaṃ nilīyanaṭṭhānatāya leṇaṃ. Ādi-saddena gatipaṭisaraṇaṃ paramassāsoti evamādīnaṃ saṅgaho.

Mahājanakāyapabbajjāvaṇṇanā

80. Saṅghappahonakānaṃ bhikkhūnaṃ abhāvā ‘‘saṅghassa aparipuṇṇattā’’ti vuttaṃ. Dve aggasāvakā eva hi tadā ahesuṃ.

Cārikāanujānanavaṇṇanā

86. ‘‘Kadā udapādī’’ti pucchaṃ ‘‘sambodhito’’tiādinā saṅkhepato vissajjetvā puna taṃ vitthārato dassetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Pitu saṅgahaṃ karonto vihāsi sambodhito ‘‘satta saṃvaccharāni satta māse satta divase’’ti ānetvā sambandho, tañca kho veneyyānaṃ tadā abhāvato. Kilañjehi bahi chādāpetvā, vatthehi anto paṭicchādāpetvā, upari ca vatthehi chādāpetvā, tassa heṭṭhā suvaṇṇa…pe… vitānaṃ kārāpetvā. Mālāvacchaketi pupphamālāhi vacchākārena veṭhite. Gandhantareti cāṭibharitagandhassa antare. Pupphānīti cāṭiādibharitāni jalajapupphāni ceva caṅkotakādibharitāni thalajapupphāni ca.

Kāmañcāyaṃ rājā buddhapitā, tathāpi buddhā nāma lokagaruno, na te kenaci vase vattetabbā, atha kho te eva pare attano vase vattenti, tasmā rājā ‘‘nāhaṃ bhikkhusaṅghaṃ demī’’ti āha.

Dānamukhanti dānakaraṇūpāyaṃ, dānavattanti attho. Na dāni me anuññātāti idāni me dānaṃ na anuññātā, no na anujānantīti attho.

Paritassanajīvitanti dukkhajīvikā dāliddiyanti attho.

Sabbesaṃ bhikkhūnaṃ pahosīti bhagavato aṭṭhasaṭṭhi ca bhikkhusatasahassānaṃ bhāgato dātuṃ pahosi, na sabbesaṃ pariyattabhāvena. Tenāha ‘‘senāpatipi attano deyyadhammaṃ adāsī’’ti. Jeṭṭhikaṭṭhāneti jeṭṭhikadeviṭṭhāne.

Tathevakatvāti carapurise ṭhapetvā. Sucinti suddhaṃ. Paṇītanti uḷāraṃ, bhāvanapuṃsakañcetaṃ ‘‘ekamanta’’ntiādīsu (pārā. 2) viya. Bhañjitvāti madditvā, pīḷetvāti attho. Jātisappikhīrādīhiyevāti antojātasappikhīrādīhiyeva, amhākameva gāviādito gahitasappiādīhiyevāti attho.



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应知三十二种刑罚如《苦蕴经》中所说方式。应知二十五种大怖如"生怖、老怖、病怖、死怖"等在彼彼经中所说方式。砧板木是砍头木，也称为"过度砍伐"。
"以所得功德督促"是如亲见般显示"你们以获得这些功德而得此功德，得此利益"，如此督促说"在此之前有如是吗？"所以说"以大利益而说"。
"彼因之疲劳"是由于诸行运转为因在彼彼有情相续中生起的疲惫、忧恼、苦恼。"此"是在下面为证得初道的说法。因为寂灭一切行而寂静。因为是无厌足作者的最上乐而殊胜。以救护于一切轮回灾难义而为救护。因为是厌离心者的藏身之处而为避难所。"等"字摄取趣处、庇护、最上安慰等。
大众出家解释
80.
由于没有足够僧团的比丘，所以说"因僧团不圆满"。因为那时只有两大弟子。
允许游行解释
86.
以"何时生起"之问以"自正觉"等简略回答后，为了再详细显示它而说"据说世尊"等。摄护父亲而住，应连接"自正觉七年七月七日"，那是因为当时无所化众生。以草席外覆，以布内覆，上以布覆，其下让作金......帐。"花园"是以花环缠绕成牛犊形。"香中"是装满香的器中。"花"是装满器等的水生花和装满篮等的陆生花。
虽然这王是佛陀之父，然而佛陀是世间尊重者，不应被任何人支配，而是他们使他人随己支配，所以王说"我不给比丘僧团"。
"布施门"是布施行为的方法，意思是布施事。"现在我不允许"的意思是现在不准许我布施，不是他们不允许。
"忧虑生活"意思是苦的生活即贫穷。
"足够所有比丘"是够分给世尊的六万八千比丘，不是以整体性地够。所以说"将军也给了自己的应施之物"。"上首处"是在上首天女处。
"如是作"是安置探子。"净"是清净。"胜妙"是高贵，这是性中性词如"一边"等。"折"是压碎，意思是压榨。"生酥乳等"是内生的酥乳等，意思是从我们自己的牛等所取的酥等。

90. Parāpavādaṃ, parāpakāraṃ, sītuṇhādibhedañca guṇāparādhaṃ khamati sahati adhivāsetīti khanti. Sā pana yasmā sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Tenāha ‘‘adhivāsanakhanti nāma paramaṃ tapo’’ti. ‘‘Adhivāsanakhantī’’ti iminā dhammanijjhānakkhantito viseseti. Titikkhanaṃ khamanaṃ titikkhā.Akkharacintakā hi khamāyaṃ titikkhā-saddaṃ vaṇṇenti. Tenevāha ‘‘khantiyā eva vevacana’’ntiādi. Sabbākārenāti santapaṇītanipuṇasivakhemādinā sabbappakārena. So pabbajito nāma na hoti pabbājitabbadhammassa apabbājanato. Tasseva tatiyapadassa vevacanaṃ anatthantarattā.

‘‘Na hī’’tiādinā taṃ evatthaṃ vivarati. Uttamatthena paramanti vuccati para-saddassa seṭṭhavācakattā, ‘‘puggalaparoparaññū’’tiādīsu (a. ni. 

我来为您直译这段巴利文：
90.
忍受、容忍、堪忍他人的诽谤、伤害和寒热等种种功德过失是忍。因为它特别灼烧、炽燃、消除戒等的对立法，所以是最高、最上的苦行。所以说"堪忍即是最上苦行"。以"堪忍"而区别于法审察忍。忍耐、容忍是忍耐。因为字义学者在忍义中解释忍耐词。所以说"只是忍的同义语"等。"以一切行相"是以寂静、胜妙、微妙、吉祥、安稳等一切方式。那出家者不名为出家因为不使应出离之法出离。它是第三句的同义语因为无别义。
以"因为不"等开显此义。以最上义说为"最"因为para(最)字表示最胜，如"知上下人"等。

7.68; netti. 118) viya. Paranti aññaṃ. Idāni para-saddaṃ aññapariyāyameva gahetvā atthaṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Malassāti pāpamalassa. Apabbājitattāti anīhaṭattā anirākatattā . Samitattāti nirodhitattā tesaṃ pāpadhammānaṃ. ‘‘Samitattā hi pāpānaṃ samaṇoti pavuccatī’’ti hi vuttaṃ.

Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlapadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito ‘‘khantī paramaṃ tapo’’ti āha, tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāgahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassitoti. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāgahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāgahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ, tena yathā sattānaṃ jīvitā voropanaṃ, pāṇileḍḍudaṇḍādīhi vibādhanañca ‘‘parūpaghāto, paraviheṭhana’’nti vuccati, evaṃ tesaṃ mūlasāpateyyāvaharaṇaṃ, dāraparāmasanaṃ, visaṃvādanaṃ, aññamaññabhedanaṃ, pharusavacanena mammaghaṭṭanaṃ, niratthakavippalāpo , parasantakagijjhanaṃ, ucchedavindanaṃ, micchābhinivesanañcaupaghāto, viheṭhanañca hotīti yassa kassaci akusalassa kammapathassa, kammassa ca karaṇena pabbajito, samaṇo ca na hotīti dasseti.

Sabbākusalassāti sabbassāpi dvādasākusalacittuppādasaṅgahitassa sāvajjadhammassa. Karaṇaṃ nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ ‘‘anuppādana’’nti vuttaṃ. ‘‘Kusalassā’’ti idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme, tesañca sambhārabhūte tebhūmakakusaladhamme sambodhetīti āha ‘‘catubhūmakakusalassā’’ti. Upasampadāti upasampādanaṃ, taṃ pana tassa samadhigamoti āha ‘‘paṭilābho’’ti. Cittajotananti cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, iti pariniṭṭhitapariyodapanataṃ sandhāyāha ‘‘taṃ pana arahattena hotī’’ti. Sabbapāpaṃ pahāya tadaṅgādivasenevāti adhippāyo. ‘‘Sīlasaṃvarenā’’ti hi iminā tebhūmakassāpi saṅgahe itarappahānānampi saṅgaho hotīti, evañca katvā sabbaggahaṇaṃ samatthitaṃ hoti . Samathavipassanāhīti lokiyalokuttarāhi samathavipassanāhi. Sampādetvāti nipphādetvā. Sampādanañcettha hetubhūtāhi phalabhūtassa sahajātāhipi, pageva purimasiddhāhīti daṭṭhabbaṃ.


我来为您直译这段巴利文：
如《指导论》。"他"是其他。现在只取"他"字为其他的同义词来显示义理，所以说"或者"等。"垢"是恶垢。"不出离"是因为未除去、未摈斥。"寂静"是因为灭除彼等恶法。因为说"由寂静诸恶，故称为沙门"。
而且世尊为比丘诵说波罗提木叉和在波罗提木叉说中以戒为主，而戒特别是瞋恚的对治，为了显示制伏它的方法，所以首先说"忍辱为最上苦行"，由此说明对不可意的对治方法，而由忍耐则说明对可意的，由这两者显示克服已生起的喜乐而住的义理。因为息灭爱缠故佛说涅槃是最上。其中以忍摄取显示无行为过失，以忍耐摄取显示无意乐过失。如是以忍摄取显示容忍他人过失，以忍耐摄取显示不犯错于他人。如是以因缘门从顺理显示波罗提木叉后，现在为了从反面显示它而说"因为不"等，由此显示如断众生命、以手石杖等恼害称为"害他、恼他"，如是夺取他人根本财物、触摸他人妻子、欺诈、离间、以粗语击要害、无义戏论、贪求他物、执持断见、邪执着也是伤害和恼害，以造作任何不善业道和业者不成为出家、沙门。
"一切不善"是一切包含在十二不善心生起中的有过法。"作"即在自己相续中生起，由否定它故"不作"说为"不生"。"善"因为将说"此是诸佛教"故指圣道法和作为它资粮的三界善法，所以说"四地善"。"具足"是具足成就，而它是证得，所以说"获得"。"心净"是使心明净，完全清净。因为具足最上道者的心称为完全清净，而在最上果剎那已清净因为无需再清净，如是关于已完成的清净故说"而那是以阿罗汉果"。意思是舍一切恶通过暂伏等。因为以"戒律仪"也包摄三界的和其他的断，如是而使"一切"的摄取成就。"止观"是世间出世间的止观。"成就"是完成。而此中成就应知是以作为因的和作为果的俱生的，何况是先成就的。


Kassacīti hīnādīsu kassaci sattassa kassaci upavādassa, tena davakamyatāyapi upavadanaṃ paṭikkhipati. Upaghātassa akaraṇanti etthāpi ‘‘kassacī’’ti ānetvā sambandho. Kāyenāti ca nidassanamattametaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Kāyenāti vā ettha arūpakāyassāpi saṅgaho daṭṭhabbo, na copanakāyakarajakāyānameva. Pa atimokkhanti pakārato ativiya sīlesu mukhyabhūtaṃ. ‘‘Atipamokkha’’nti tameva padaṃ upasaggabyattayena vadati. Evaṃ bhedato padavaṇṇanaṃ katvā tatvato vadati ‘‘uttamasīla’’nti. ‘‘Pāti vā’’tiādinā pālanato rakkhaṇato ativiya mokkhanato ativiya mocanato pātimokkhanti dasseti. ‘‘Pāpā ati mokkhetīti atimokkho’’ti nimittassa kattubhāvena upacaritabbato. Yo vā nanti yo vā puggalo naṃ pātimokkhasaṃvarasīlaṃ pāti samādiyitvā avikopento rakkhati, taṃ ‘‘pātī’’ti laddhanāmaṃ pātimokkhasaṃvarasīle ṭhitaṃ mokkhetīti pātimokkhanti ayamettha saṅkhepo, vitthārato pana pātimokkhapadassa attho visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.14) vuttanayena veditabbo.

Mattaññutāti bhojane mattaññutā, sā pana visesato paccayasannissitasīlavasena gahetabbāti āha ‘‘paṭiggahaṇaparibhogavasena pamāṇaññutā’’ti. Ājīvapārisuddhisīlavasenāpi gayhamāne ‘‘pariyesanavissajjanavasenā’’tipi vattabbaṃ. Saṅghaṭṭanavirahitanti janasaṅghaṭṭanavirahitaṃ, nirajanasambādhaṃ vivittanti attho. Catupaccayasantoso dīpito paccayasantosatāsāmaññena itaradvayassāpi lakkhaṇahāranayena jotitabhāvato. ‘‘Aṭṭhasamāpattivasibhāvāyā’’ti iminā payojanadassanavasena yadatthaṃ vivittasenāsanasevanaṃ icchitaṃ, so adhicittānuyogo vutto. Aṭṭha samāpattiyo cettha vipassanāya pādakabhūtā adhippetā, na yā kācīti sakalassāpi adhicittānuyogassa jotitabhāvo veditabbo.

Devatārocanavaṇṇanā



我来为您直译这段巴利文：
"任何"是对低等等任何有情的任何诽谤，由此否定以戏论为目的的诽谤。"不作伤害"此中也应连接"任何"。"以身"只是举例，因为以意对他人思维不利益等方式的伤害也应避免。或者此中"以身"也应当看作包含非色身，不仅是生身和所造色身。"波罗提木叉"是以特殊方式在诸戒中最为主要的。以词头变化说"最上波罗提木叉"是同一词。如是作了词的分别解释后，从实义说"最上戒"。以"护或"等显示波罗提木叉是因为护持、保护、最上解脱、最上解放。因为"从恶最上解脱故为最上解脱"由因的作者性而譬说。或"谁彼"是哪个人彼波罗提木叉律仪戒以受持而不违犯地守护，以得名为"护"而解脱于住立在波罗提木叉律仪戒者，故为波罗提木叉，这是此中的略说，而波罗提木叉词的广说义理应依《清净道论》注释中所说方式了知。
"知量"是在食中知量，而它特别应从依止资具戒方面理解，所以说"在领受受用方面知限量"。如果也从活命遍净戒方面理解，也应说"在寻求施舍方面"。"远离碰触"是远离人群碰触，意思是无人群拥挤而远离。显示四资具知足因为以资具知足的共相通过特相取舍的方式也显示其他两种。以"为了八定自在"显示以目的显示的方式所欲求的亲近远离住处，说的是增上心的修习。此中八定是作为观的基础而意趣，不是任何定，应知是显示一切增上心的修习。
告知诸天解释

91.Ettāvatāti ettakena suttapadesena. Tatthāpi ca iminā…pe… kathanena suppaṭividdhabhāvaṃ pakāsetvāti yojanā. Ca-saddo byatirekattho, tena idāni vuccamānatthaṃ ullaṅgeti. Ekamidāhanti ekaṃ ahaṃ. Idaṃ-saddo nipātamattaṃ. Ādi-saddena ‘‘bhikkhave samaya’’nti evamādi pāṭho saṅgahito. Ahaṃ bhikkhave ekaṃ samayanti evaṃ pettha padayojanā.

Subhagavaneti subhagattā subhagaṃ, sundarasirikattā , sundarakāmattā vāti attho. Subhagañhi taṃ sirisampattiyā, sundare cettha kāme manussā patthenti. Bahujanakantatāyapi taṃ subhagaṃ. Vanayatīti vanaṃ, attasampattiyā attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, attasampattiyā eva ‘‘maṃ paribhuñjathā’’ti satte yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ, tasmiṃ subhagavane.Aṭṭhakathāyaṃpana kiṃ iminā papañcenāti ‘‘evaṃ nāmake vane’’ti vuttaṃ. Kāmaṃ sālarukkhopi ‘‘sālo’’ti vuccati, yo koci rukkhopi vanappati jeṭṭhakarukkhopi. Idha pana pacchimo eva adhippetoti āha ‘‘vanappatijeṭṭhakassa mūle’’ti. Mūlasamugghātavasenāti anusayasamucchindanavasena.

Na vihāyantīti akuppadhammatāya na vijahanti. ‘‘Na kañci sattaṃ tapantīti atappā’’ti idaṃ tesu tassā samaññāya niruḷhatāya vuttaṃ, aññathā sabbepi suddhāvāsā na kañci sattaṃ tapantīti atappā nāma siyuṃ. ‘‘Na vihāyantī’’tiādinibbacanesupi eseva nayo. Sundaradassanāti dassanīyāti ayamatthoti āha ‘‘abhirūpā’’tiādi. Sundarametesaṃ dassananti sobhanametesaṃ cakkhunā dassanaṃ, viññāṇena dassanaṃ pīti attho. Sabbe heva…pe… jeṭṭhā pañcavokārabhave tato visiṭṭhānaṃ abhāvato.

Sattannaṃ buddhānaṃ vasenāti sattannaṃ sammāsambuddhānaṃ apadānavasena. Avihehi ajjhiṭṭhena ekena avihābrahmunā kathitā tehi sabbehi kathitā nāma hontīti vuttaṃ ‘‘tathā avihehī’’ti. Eseva nayo sesesupi. Tenāha bhagavā ‘‘devatā maṃ etadavocu’’nti. Yaṃ pana pāḷiyaṃ ‘‘anekāni devatāsatānī’’ti vuttaṃ, taṃ sabbaṃ pacchā attano sāsane visesaṃ adhigantvā tattha uppannānaṃ vasena vuttaṃ. Anusandhidvayampīti dhammadhātupadānusandhi, devatārocanapadānusandhīti duvidhaṃ anusandhiṃ. Niyyātentoti nigamento. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyamevāti.

Mahāpadānasuttavaṇṇanāya līnatthappakāsanā.

2. Mahānidānasuttavaṇṇanā

Nidānavaṇṇanā



我来为您直译这段巴利文：
"如是"是以如此经文部分。而且其中也以"由此...等...说"显示善通达性的连接。"而"字是表示差别义，由此指向现在将说的义。"一我"是"一个我"。"此"字只是虚词。"等"字摄取"诸比丘时"等经文。此中词的连接也如是"诸比丘，我一时"。
"美丽林"是因为美丽故美丽，意思是因为有美丽祥瑞，或因为有美丽欲乐。因为它以祥瑞圆满而美丽，人们在此希求美丽欲乐。也因为多人喜爱故它美丽。"林"是使爱乐，意思是以自身圆满使爱乐生起。或"林"是希求，意思是以自身圆满好像请求众生"请享用我"。既美丽又是林故为美丽林，在那美丽林中。但在注释中说"在如是名的林中"，认为何必这样烦琐。虽然娑罗树也叫"娑罗"，任何树也是林主大树。但此处只意指后者，所以说"在林主大树根下"。"以根本断除"是以随眠断除。
"不舍离"是因为不动法性而不离弃。说"因为不恼害任何众生故为无热"，这是因为此名在他们中确立而说，否则一切净居天都因不恼害任何众生而应叫无热。在"不舍离"等语源解释中也是此理。"美丽见"意思是庄严,所以说"端正"等。"他们有美丽见"意思是他们以眼见和以识见都殊胜。"一切皆...等...最上"因为在五蕴有中无比他们更殊胜者。
"依七佛"是依七正等觉者的传记。说"如是无烦天"因为被一位无烦梵天请求而说，等于被他们全部说。在其他中也同样。所以世尊说"诸天对我如是说"。但在圣典中说"数百天神"，那都是后来在他的教法中证得殊胜而生于彼处者的缘故。"两种文脉"是法界句文脉和告知诸天句文脉两种文脉。"结归"是结论。此中未分别的义理都是容易了知的。
大本经注释的疏抉择释。
2.大缘经注释
因缘解释

95.Janapadinoti janapadavanto, janapadassa vā issarasāmino rājakumārā gottavasena kurū nāma. Tesaṃ nivāso yadi eko janapado, kathaṃ bahuvacananti āha ‘‘ruḷhisaddenā’’ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti. Ayamettha ruḷhi yathā aññatthāpi ‘‘aṅgesu viharati, mallesu viharatī’’ti ca. Tabbisesanepi janapadasadde jātisadde ekavacanameva. Aṭṭhakathācariyā panāti pana-saddo visesatthajotano, tena ‘‘puthuatthavisayatāya evetaṃ puthuvacana’’nti ‘‘bahuke panā’’tiādinā vakkhamānaṃ visesaṃ joteti. Sutvāti mandhātumahārājassa ānubhāvadassanānusārena paramparānugataṃ kathaṃ sutvā. Anusaṃyāyantenāti anuvicarantena. Etesaṃ ṭhānanti candimasūriyamukhena cātumahārājikabhavanamāha. Tenāha ‘‘tattha agamāsī’’tiādi. Soti mandhātumahārājā. Tanti cātumahārājikarajjaṃ. Gahetvāti sampaṭicchitvā. Puna pucchi pariṇāyakaratanaṃ.

Dovārikabhūmiyaṃ tiṭṭhanti sudhammāya devasabhāya, devapurassa ca catūsu dvāresu ārakkhāya adhigatattā. ‘‘Dibbarukkhasahassapaṭimaṇḍita’’nti idaṃ ‘‘cittalatāvana’’ntiādīsupi yojetabbaṃ.

Pathaviyaṃ patiṭṭhāsīti bhassitvā pathaviyā āsannaṭṭhāne aṭṭhāsi. Na hi cakkaratanaṃ bhūmiyaṃ patati, tathāṭhitañca nacirasseva antaradhāyi tenattabhāvena cakkavattiissariyassa abhāvato. ‘‘Cirataraṃ kālaṃ ṭhatvā’’ti apare. Rājā ekakova agamāsi attano ānubhāvena. Manussabhāvoti manussagandhasarīranissandādimanussabhāvo. Pāturahosīti devaloke pavattivipākadāyino aparāpariyāya vedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatā mālāmilāyanādi dibbabhāvo pāturahosi. Tadā manussānaṃ asaṅkheyyāyukatāya sakkarajjaṃ kāretvā. ‘‘Kiṃ me iminā upaddharajjenā’’ti atricchatāya atittova. Manussaloke utuno kakkhaḷatāya vātātapena phuṭṭhagatto kālamakāsi.

Avayavesu siddho viseso samudāyassa visesako hotīti ekampi raṭṭhaṃ bahuvacanena vohariyati.

Da-kārena atthaṃ vaṇṇayanti niruttinayena. Kammāsoti kammāsapādo vuccati uttarapadalopena yathā ‘‘rūpabhavo rūpa’’nti. Kathaṃ pana so ‘‘kammāsapādo’’ti vuccatīti āha ‘‘tassa kirā’’tiādi. Damitoti ettha kīdisaṃ damanaṃ adhippetanti āha ‘‘porisādabhāvato paṭisedhito’’ti. ‘‘Ime pana therāti majjhimabhāṇakā’’ti keci. Apare pana ‘‘aṭṭhakathācariyā’’ti, ‘‘dīghabhāṇakā’’ti vadanti. Ubhayathāpi cūḷakammāsadammaṃ sandhāya tathā vadanti. Yakkhiniputto hi kammāsapādo alīnasattukumārakāle (cariyā. 2.75) bodhisattena tattha damito. Sutasomakāle (jā. 2.

我来为您直译这段巴利文：
"诸拘楼人"是有人民的，或是国土的主权者，以种姓而名为拘楼的王子们。如果他们的住处是一个国土，为什么用复数？所以说"以惯用词"。因为字母学者在这样的地方希望这样的性数如同相应的。这里的惯用如其他处"住在诸鸯伽中，住在诸末罗中"。在修饰语中国土词和种姓词也是单数。而"注释师们"中的"而"字表示特殊，由此显示将以"因为多义领域故此是复数"、"而多"等显示的特殊性。"听闻"是随着见到转轮王威力而传承流传的话语而听闻。"巡行"是巡视。"这些处"以月日为首说的是四大王天的住处。所以说"去到那里"等。"他"是转轮王。"彼"是四大王天的王位。"接受"是同意。又问引导宝。
"站在守门的地方"是因为在善法天堂和天城的四门获得守护。"庄严以千天树"也应连接于"杂花林"等。
"站立在大地上"是降下而站在接近大地的地方。因为轮宝不落在地上，如是站立不久即消失因为以彼身不再有转轮王的统治。其他说"经过更久时间站立"。王只独自一人以自己威力而去。"人性"是人香身体流出等人性。"显现"是因为在天界产生异熟果报的后后受的业作了机会故常为十六岁相而花环不凋等天性显现。因为那时人寿无量，作帝释王位。因为贪求说"这半王位于我何用"而不满足。因为人界气候粗重，身体为风日所触而命终。
在诸分位上成就的特性成为总体的特性，所以一个国土也用复数表示。
以"da"音依语源方式解释义理。"迦摩娑"说为"迦摩娑足"，略去后分如"色有为色"。但为何说他为"迦摩娑足"？所以说"据说他"等。此中"调伏"意指何种调伏？所以说"从食人性被制止"。"这些长老们"有些说是中部诵者。其他则说是"注释师们"、"长部诵者"。两者都是关于小迦摩娑调伏而如此说。因为夜叉女之子迦摩娑足在阿利那萨度王子时期被菩萨在彼处调伏。在善生时期......

21.371) pana bārāṇasirājā porisādabhāvapaṭisedhanena yattha damito, taṃ mahākammāsadammaṃ nāma. ‘‘Putto’’ti vatvā ‘‘atrajo’’ti vacanaṃ orasaputtabhāvadassanatthaṃ.

Yehi āvasitappadeso ‘‘kururaṭṭha’’nti nāmaṃ labhi, te uttarakuruto āgatamanussā tattha rakkhitaniyāmeneva pañca sīlāni rakkhiṃsu. Tesaṃ diṭṭhānugatiyā pacchimajanatāti so desadhammavasena avicchedato pavattamāno kuruvattadhammoti paññāyittha. Ayañca attho kurudhammajātakena dīpetabbo. So aparabhāge paṭhamaṃ yattha saṃkiliṭṭho jāto, taṃ dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Yattha bhagavato vasanokāsabhūto koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati yathā taṃ sakkesu viharati devadahaṃ nāma sakyānaṃ nigamoti imamatthaṃ dassento ‘‘avasanokāsato’’tiādimāha.

‘‘Āyasmā’’ti vā ‘‘devānaṃ piyā’’ti vā ‘‘tatra bhava’’nti vā piyasamudāhāro esoti āha ‘‘āyasmāti piyavacanameta’’nti. Tayidaṃ piyavacanaṃ garugāravavasena vuccatīti āha ‘‘gāravavacanameta’’nti.

Atidūraaccāsannavajjanena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthānaṃ saṅghaṭṭanena veditabbaṃ. Cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti, tenāpi agāravameva kataṃ hoti. Gīvaṃ parivattetvāti parivattanavasena gīvaṃ pasāretvā.

Kulasaṅgahatthāyāti kulānuddayatāvasena kulānaṃ anuggaṇhanatthāya sahassabhaṇḍikaṃ nikkhipanto viya bhikkhapaṭiggaṇhanena tesaṃ mahato puññābhisandassa jananena. Paṭisammajjitvāti antevāsikehi sammajjanaṭṭhānaṃ sakkaccakāritāya puna sammajjitvā. Tikkhattunti ‘‘ādito paṭṭhāya anta’’ntiādinā vuttacaturākārūpasañhite tayo vāre, tenassa dvādasakkhattuṃ sammasitabhāvamāha.

Amhākaṃ bhagavato gambhīrabhāveneva kathitattā sesabuddhehipi evameva kathitoti dhammanvaye ṭhatvā vuttaṃ ‘‘sabbabuddhehi…pe… kathito’’ti. Sālindanti saparibhaṇḍaṃ. ‘‘Sineruṃ ukkhipantoviyā’’ti iminā tādisāya desanāya sudukkarabhāvamāha. Suttameva ‘‘suttantakatha’’nti āha dhammakkhandhabhāvato. Yathā vinayapaṇṇattibhūmantarasamayantarānaṃ vijānanaṃ anaññasādhāraṇaṃ sabbaññutañāṇasseva visayo, evaṃ antadvayavinimuttassa kārakavedakarahitassa paccayākārassa vibhajanaṃ pīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ. Tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti taṃ desetabbasseva anekavidhatāya, duviññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahubhedañca hoti. Ñāṇaṃ anupavisatīti tato eva desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anu anu pavisati, tena anupavissa ṭhitaṃ viya hotīti attho. Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivatta’’nti  (mahāni. 69, 169; cūḷani. 85; paṭi. ma. 3.5; netti. 14) 

我来为您直译这段巴利文：
而在波罗奈王时期以制止食人性而被调伏之处，名为大迦摩娑调伏。说"子"后说"所生"是为了显示是亲生子的身份。
被他们所居住的地方获得"俱卢国"之名，他们是从北俱卢来的人们，如同在那里守护般守护五戒。后代人随学他们所见，所以由地方法性而不断传承的俱卢行法而显明。这义理应以俱卢法本生经来说明。后来首先在哪里变成污染，为显示它而说"俱卢国居民"等。在世尊没有任何住处寺院的地方，那里在因缘说中惯例只说乞食村，如"住在释迦族中名为天臧的释迦族市镇"，为显示此义而说"从住处"等。
说"具寿"或"天爱"或"彼尊"是亲爱的称呼，所以说"具寿是亲爱语"。这亲爱语是以尊重恭敬而说，所以说"是恭敬语"。
以避免太远太近而取名为不太远不太近，而它最低限度应知由两人伸手相触而知。眼对眼应当碰触而见，以此也表示不恭敬。"转颈"是以转动方式伸展颈。
"为摄受诸家"是以怜悯诸家的方式为摄受他们，如放下千件物品般以接受施食而生起他们大福德流。"再扫"是因为令内住者认真作扫处而再扫。"三次"是以"从开始到末"等所说四相具足的三回，由此说他十二次思惟。
因为我们的世尊以甚深性而说，依法相续住立而说"一切佛...等...说"。"有栏杆"是具围栏。以"如举起须弥山"说此类说法的极难性。说法即是"经说"因为是法蕴。如了知律制定的境界和其他宗教是不共他人唯一切智智的境界，如是显示离二边无作者受者的缘起的分别也是，所以开始说"因为诸佛"等。其中"处"是因。"雷声大"是因为所说有多种且难了知，以种种方式进行的说法雷声大、广、多种。"智入"是因此说法智在所说法中分别作时渐次进入，意思是以此入住似乎成立。"佛智的大显现"是如此法的说者和证悟者的诸佛说法智和证悟智的殊胜性明显。此中虽然"佛世尊的一切语业是以智为前行、以智随转"......


vacanato sabbāpi bhagavato desanā ñāṇarahitā natthi, sīhasamānavuttitāya sabbattha samānappavatti. Desetabbavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ. Kathaṃ pana vinayapaññattiṃ patvā desanā tilakkhaṇabbhāhatā suññatapaṭisaṃyuttā hotīti? Tatthāpi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvanaṃ, sabbadhammānaṃ attattaniyatābhāvappakāsanañca hoti. Tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi.

Āpajjāti patvā yathā ñāṇakoñcanādaṃ vissajjeti, evaṃ pāpuṇitvā.

Pamāṇātikkameti aparimāṇatthe ‘‘yāvañcidaṃ tena bhagavatā’’tiādīsu (dī. ni. 

我来为您翻译这段巴利文。我会按照您的要求进行直译，保持完整性，不做省略或意译。
世尊所有的教说都不是没有智慧的，由于具有狮子般的品性，所以在任何场合都保持相同的表现。但是就说法的立场而言，教说是特别由智慧渗透的，应当了解它也更加深奥。那么，当涉及到律的制定时，教说如何与三法印相应，与空性相关呢？即使在那里，随顺所集会大众的意向而进行的教说，也是在阐明诸行无常等性质，以及显示一切法无我无我所的本质。因此说"以种种方式说法"等等。
"āpajjāti"（达到）意为达到后，就像发出智慧象鸣一样，即是达到那种状态。
"pamāṇātikkame"（超越限量）在"这是那位世尊..."等句中表示无量之义。
您注意到这段文字中有一些未完成的引文（如最后提到的dī. ni.），这可能是原文的一个未完成的引用。如果您需要继续翻译后续内容，我很乐意为您服务。我已经尽可能保持了原文的语气和结构，对于可能的古地名，这段文本中没有出现需要注解的地名。

1.4) viya. Aparimeyyabhāvajotano hi ayaṃ yāva-saddo. Tenāha ‘‘atigambhīro attho’’ti. Avabhāsatīti ñāyati upaṭṭhāti. Ñāṇassa tathā upaṭṭhānañhi sandhāya ‘‘dissatī’’ti vuttaṃ. Nanu esa paṭiccasamuppādo ekantagambhīrova, tattha kasmā gambhīrāvabhāsatā jotitāti? Saccametaṃ, ekantagambhīratādassanatthameva panassa gambhīrāvabhāsaggahaṇaṃ. Tasmā aññattha labbhamānaṃ catukoṭikaṃ byatirekamukhena nidassetvā taṃ evassa ekantagambhīrataṃ vibhāvetuṃ ‘‘ekañhī’’tiādi vuttaṃ. Etaṃ natthīti agambhīro, agambhīrāvabhāso cāti etaṃ dvayaṃ natthi, tena yathādassite catukoṭike pacchimā eka koṭi labbhatīti dasseti. Tenāha ‘‘ayañhī’’tiādi.

Yehi gambhīrabhāvehi paṭiccasamuppādo ‘‘gambhīro’’ti vuccati, te catūhi upamāhi ulliṅgento ‘‘bhavaggaggahaṇāyā’’tiādimāha. Yathā bhavaggaṃ hatthaṃ pasāretvā gahetuṃ na sakkā dūrabhāvato, evaṃ saṅkhārādīnaṃ avijjādipaccayasambhūtasamudāgataṭṭho pākatikañāṇena gahetuṃ na sakkā. Yathā sineruṃ bhinditvā miñjaṃ pabbatarasaṃ pākatikapurisena nīharituṃ na sakkā, evaṃ paṭiccasamuppādagate dhammatthādike pākatikañāṇena bhinditvā vibhajja paṭivijjhanavasena jānituṃ na sakkā. Yathā mahāsamuddaṃ pākatikapurisassa bāhudvayena padhārituṃ na sakkā, evaṃ vepullaṭṭhena mahāsamuddasadisaṃ paṭiccasamuppādaṃ pākatikañāṇena desanāvasena padhārituṃ na sakkā. Yathā mahāpathaviṃ parivattetvā pākatikapurisassa pathavojaṃ gahetuṃ na sakkā, evaṃ ‘‘itthaṃ avijjādayo saṅkhārādīnaṃ paccayā hontī’’ti tesaṃ paccayabhāvo pākatikañāṇena nīharitvā gahetuṃ na sakkāti. Evaṃ catubbidhagambhīratāvasena catasso upamā yojetabbā. Pākatikañāṇavasena cāyamatthayojanā katā diṭṭhasaccānaṃ tattha paṭivedhasabhāvato, tathāpi yasmā sāvakānaṃ, paccekabuddhānañca tattha sappadesameva ñāṇaṃ, buddhānaṃyeva nippadesaṃ, tasmā vuttaṃ ‘‘buddhavisayaṃ pañha’’ntiādi.

Ussādentoti paññāya ukkaṃsento, uggaṇhantoti attho. Apasādentoti nibbhacchanto, niggaṇhantoti attho.

Ussādanāvaṇṇanā

Tenāti mahāpaññābhāvena. Tatthāti therassa satipi uttānabhāve, paṭiccasamuppādassaaññesaṃ gambhīrabhāve. Subhojanarasapuṭṭhassāti sundarena bhojanarasena positassa. Katayogassāti nibaddhapayogena kataparicayassa. Mallapāsāṇanti mallehi mahabbaleheva ukkhipitabbapāsāṇaṃ. Kuhiṃ imassa bhāriyaṭṭhānanti kasmiṃ passe imassa pāsāṇassa garutarappadesoti tassa sallahukabhāvaṃ dīpento vadati.

Timirapiṅgaleneva dīpenti tassa mahāvipphārabhāvato. Tenāha ‘‘tassa kirā’’tiādi. Pakkuthatīti pakkuthantaṃ viya parivattati parito vivattati. Lakkhaṇavacanañhetaṃ. Piṭṭhiyaṃ sakalinapadakāpiṭṭhaṃ. Kāyūpapannassāti mahatā kāyena upetassa, mahākāyassāti attho.

Piñchavaṭṭīti piñchakalāpo. Supaṇṇavātanti nāgaggahaṇādīsu pakkhapapphoṭanavasena uppajjanakavātaṃ.

Pubbūpanissayasampattikathāvaṇṇanā

‘‘Pubbūpanissayasampattiyā’’tiādinā uddiṭṭhakāraṇāni vitthārato vivarituṃ ‘‘ito kirā’’tiādi vuttaṃ. Tattha itoti ito kappato . Satasahassimeti satasahassame. Haṃsāvatī nāma nagaraṃ ahosi jātanagaraṃ. Dhurapattānīti bāhirapattāni, yāni dīghatamāni.


我来为您翻译这段巴利文，将严格遵循您的要求进行直译：
1.4. 一样。因为这个"yāva"（直到）字是表示无法测量的状态。因此说"意义极其深奥"。"显现"意味着被认知、被理解。正是指向智慧如此显现，所以说"被看见"。难道这缘起不是完全深奥的吗？那么为什么要说明其显现为深奥呢？这是事实，正是为了显示它完全深奥的本质才提到深奥的显现。因此，通过排除法说明在其他地方可得的四句分别，为了阐明它的绝对深奥性而说"此一"等等。
"这两者是不存在的"即非深奥和显现为非深奥这两种情况是不存在的，由此表明在前述四句分别中只有最后一种情况成立。因此说"此确实"等等。
用四个譬喻来说明缘起被称为"深奥"的各种深奥性质，所以说"为了把握有顶"等等。就像因为距离遥远而不能伸手抓取有顶，同样地，不能用普通智慧理解行等是由无明等因缘所生起的意义。就像普通人不能打破须弥山取出其精髓山味，同样地，不能用普通智慧破析、分别、通达缘起所包含的法义等。就像普通人不能用双臂测量大海，同样地，不能用普通智慧从说法角度测量如大海般广大的缘起。就像普通人不能翻转大地取出地之精华，同样地，不能用普通智慧抽取理解"无明等如此作为行等的缘"这样的缘性。如此应当以四重深奥性配合四个譬喻。这样的意义解释是从普通智慧的角度来说的，因为已见谛者对此有证悟的本性，即便如此，由于声闻、辟支佛对此只有部分智慧，唯有佛陀才有完整的智慧，所以说"佛陀境界的问题"等等。
"称赞"意味着以智慧赞扬，意思是赞叹。"贬低"意味着呵斥，意思是责备。
称赞的解释
"由此"是指由于大智慧。"在那里"是指尽管对长老来说是浅显的，但对其他人来说缘起是深奥的。"为精美食物滋养"是指被美好的食物滋养。"修习已成"是指经常练习而熟练。"力士石"是指只有大力士才能举起的石头。"这个重的地方在哪里"是指这块石头哪一边比较重，他这样说是在表明它的轻重。
用黑眼的大蛇来比喻是因为它的巨大威势。因此说"据说它"等等。"沸腾"意味着像沸腾一样翻滚转动。这是一个描述性的说法。背上覆盖着完整的蛇鳞。"具有身体"意味着具有巨大的身躯，意思是身体庞大。
"羽毛束"意味着羽毛的集合。"金翅鸟之风"意味着在捕捉龙蛇等时由于拍打翅膀而产生的风。
宿世因缘圆满的故事解释
以"宿世因缘圆满"等开始，为详细解释所列举的原因而说"据说从这里"等等。其中"从这里"是指从这个劫。"第十万"是指第十万个。有一座名为汉萨瓦底（Haṃsāvatī）的城市是其出生地。"外围叶"是指外层的叶子，即最长的叶子。


Kaniṭṭhabhātāti vemātikabhātā kaniṭṭho yathā amhākaṃ bhagavato nandatthero. Buddhānañhi sahodarā bhātaro nāma na honti. Kathaṃ jeṭṭhā tāva na uppajjanti, kaniṭṭhānaṃ pana asambhavo eva. Bhoganti vibhavaṃ. Upasantoti corajanitasaṅkhobhavūpasamena upasanto janapado.

Dve sāṭake nivāsetvāti sāṭakadvayameva attano kāyaparihārikaṃ katvā itaraṃ sabbasambhāraṃ attato mocetvā.

Pattaggahaṇatthanti antopakkhittauṇhabhojanattā aparāparaṃ hatthe parivattentassa pattaggahaṇatthaṃ. Uttarisāṭakanti attano uttarisāṭakaṃ. Etānipākaṭaṭṭhānānīti etāni yathāvuttāni bhagavato desanāya pākaṭāni therassa puññakaraṇaṭṭhānāni.

Paṭisandhiṃgahetvāti amhākaṃ mahābodhisattassa paṭisandhiggahaṇadivase eva paṭisandhiṃ gahetvā.

Titthavāsādivaṇṇanā

Uggahaṇaṃ pāḷiyā uggaṇhanaṃ. Savanaṃ atthasavanaṃ. Paripucchanaṃ gaṇṭhiṭṭhānesu atthaparipucchanaṃ. Dhāraṇaṃ pāḷiyāpi pāḷiatthassapi citte ṭhapanaṃ. Sabbañcetaṃ idha paṭiccasamuppādavasena veditabbaṃ.

Sotāpannānañca…pe... upaṭṭhātitattha sammohaviddhaṃsanena ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; cūḷani. 4, 7, 8) attapaccakkhavasena upaṭṭhānato. Nāmarūpaparicchedoti saha paccayena nāmarūpassa paricchijja avabodho.

Paṭiccasamuppādagambhīratāvaṇṇanā

‘‘Atthagambhīratāyā’’tiādinā saṅkhepato vuttamatthaṃ vivarituṃ ‘‘tatthā’’tiādi āraddhaṃ. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayato sambhūtaṃ hutvā sahitassa attano paccayānurūpassa jarāmaraṇassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho. ‘‘Na jātito jarāmaraṇaṃ na hoti,’’ na ca jātiṃ vinā ‘‘aññato hotī’’ti hi jātipaccayasambhūtaṭṭho vutto, itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpapātubhāvoti attho. So anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Sesapadesupi eseva nayo.

Avijjāya saṅkhārānaṃ paccayaṭṭhoti yenākārena yadavatthā avijjā saṅkhārānaṃ paccayo hoti. Yena hi pavattiākārena, yāya ca avatthāya avatthitā avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tadubhayassapi duravabodhanīyato avijjā saṅkhārānaṃ navahi ākārehi paccayaṭṭho anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Esa nayo sesapadesupi.

Katthacianulomato desīyati, katthaci paṭilomatoti idha pana paccayuppādā paccayuppannuppādasaṅkhāto anulomo, paccayanirodhā paccayuppannanirodhasaṅkhāto ca paṭilomo adhippeto. Ādito pana paṭṭhāya antagamanaṃ anulomo, antato ca ādigamanaṃ paṭilomoti adhippeto. Ādito paṭṭhāya anulomadesanāya, antato paṭṭhāya paṭilomadesanāya ca tisandhi catusaṅkhepo. ‘‘Ime bhikkhave cattāro āhārā kiṃ nidānā’’tiādikāya (saṃ. ni. 2.11) ca vemajjhato paṭṭhāya paṭilomadesanāya, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā’’tiādikāya (saṃ. ni. 

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弟弟是指异母弟弟，就像我们世尊的难陀长老一样。因为诸佛是不会有同母兄弟的。为什么呢？首先不会有哥哥出生，弟弟更是不可能的。"财富"是指资产。"平静"是指因盗贼引起的骚动平息而变得平静的地方。
穿着两件袈裟，是指只把两件袈裟作为自己身上的衣物，将其他一切用品都从自己身上卸下。
为了拿钵是指因为里面装着热食，为了在手中翻转而拿着钵。上衣是指自己的上衣。这些显著之处是指如上所述的这些长老在世尊说法时显著的修福之处。
结生是指在我们的大菩萨入胎的那一天也结生。
住处等的解释
学习是指学习圣典。听闻是指听闻意义。请教是指在难解之处请问意义。忆持是指将圣典和圣典的意义牢记于心。这一切在这里都应从缘起的角度来理解。
对于诸位须陀洹等......现前，是因为以破除完全的愚痴，亲自证知"凡是集起之法，一切都是灭尽之法"而现前。名色的区别是指连同因缘对名色的区分了知。
缘起深奥性的解释
为了解释以"义理深奥性"等简略说过的意义而开始说"其中"等。生缘所生起的意义是指从生缘产生而与自己相应的因缘的老死向上升起的状态，即相续的意义。或者说，生起的意义和升起的意义就是生起升起的意义。因为"不是从生而有老死，也不是离开生而从其他原因有"，所以说是从生缘所生起的意义，如此从生而升起是生缘升起的意义，任何生以何种方式作为因缘，就以相应的方式显现，这个意义。对于未积集善资粮者来说，因为智慧无法安立其中而成为深不可测的意义。对其他词句也是同样的道理。
无明对诸行的缘的意义是指以何种方式、何种状态的无明作为诸行的缘。因为无明以何种运作方式，处于何种状态而作为那些诸行的缘，由于这两者都难以了知，所以无明以九种方式作为诸行的缘的意义，对于未积集善资粮者来说，因为智慧无法安立其中而成为深不可测。对其他词句也是同样的道理。
有时顺序说，有时逆序说，这里所说的顺序是指因缘生起和所缘生起，逆序是指因缘灭尽和所缘灭尽。或者说，从开始到结束是顺序，从结束到开始是逆序。从开始的顺序说法和从结束的逆序说法有三个连接点和四个总结。像"诸比丘，这四种食物有什么因"等这样从中间开始的逆序说法，以及"缘于眼和色生起眼识，三者和合有触，以触为缘有受"等这样的说法。

2.43, 45) anulomadesanāya ca dvisandhi tisaṅkhepo. ‘‘Saṃyojaniyesu bhikkhave dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādīsu (saṃ. ni. 2.53, 57) ekasandhi dvisaṅkhepo. Ekaṅgo hi paṭiccasamuppādo desito. Labbhateva hi so ‘‘tatra bhikkhave sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti ‘iti imasmiṃ sati idaṃ hoti…pe… nirujjhatī’ti. Sukhavedaniyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhavedanā’’ti (saṃ. ni. 2.62) imassa suttassa vasena veditabbo. Iti tena tena kāraṇena tathā tathā pavattetabbattā paṭiccasamuppādo desanāya gambhīro. Tenāha ‘‘ayaṃ desanāgambhīratā’’ti. Na hi tattha sabbaññutañāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati.

‘‘Avijjāya panā’’tiādīsu jānanalakkhaṇassa ñāṇassa paṭipakkhabhūto avijjāya aññāṇaṭṭho. Ārammaṇassa paccakkhakaraṇena dassanabhūtassa paṭipakkhabhūto adassanaṭṭho. Yenesā attano sabhāvena dukkhādīnaṃ yāthāvasarasaṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, so tassā saccāsampaṭivedhaṭṭho. Abhisaṅkharaṇaṃ saṃvidhānaṃ, pakappananti attho. Āyūhanaṃ sampiṇḍanaṃ, sampayuttadhammānaṃ attano kiccānurūpatāya rāsīkaraṇanti attho. Apuññābhisaṅkhārekadeso sarāgo. Añño virāgo. Rāgassa vā appaṭipakkhabhāvato rāgappavaḍḍhako, rāguppattipaccayo ca sabbopi apuññābhisaṅkhāro sarāgo. Itaro tabbidūrabhāvato virāgo. ‘‘Dīgharattaṃ hetaṃ bhikkhave assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti’’ (saṃ. ni. 

我来为您翻译这段巴利文：
2.43、45. 顺序说法有两个连接点和三个总结。像"诸比丘，对于结缚之法，住于观察其味着的人，渴爱增长，以渴爱为缘有取"等中有一个连接点和两个总结。因为只说了一支分的缘起。这可以从"在那里，诸比丘，多闻圣弟子如理作意于缘起本身：'此有故彼有...乃至...灭'。诸比丘，缘于乐受所生之触而生起乐受"这经文来理解。如此，因为要根据不同的原因以不同的方式运作，所以缘起在说法上是深奥的。因此说"这是说法的深奥性"。因为除了一切智智之外，其他智慧无法在那里安立。
在"关于无明"等句中，无明的无知义是与具有了知相的智慧相对。不见义是与通过使所缘明显而成为见相对。以其自性使人无法通达苦等的真实本性，遮蔽覆盖而住立，这是它的不通达真理义。造作是指安排、计划的意思。集起是指积聚，即使相应诸法依自己的作用而成堆的意思。不善造作的一部分是有贪。其他的是离贪。或者说，因为不是贪的对治，而是增长贪、作为贪生起的缘，所以一切不善造作都是有贪。另一种则因远离那个而成为离贪。"诸比丘，长久以来这对于无闻凡夫来说是执着的、我所的、执取的，认为'这是我的，这是我，这是我的我'"。

2.61) attaparāmāsassa viññāṇaṃ visesato vatthu vuttanti viññāṇassa suññataṭṭho gambhīro. Attā vijānāti saṃsaratīti sabyāpāratāsaṅkantiabhinivesabalavatāya abyāpāraasaṅkantipaṭisandhipātubhāvaṭṭhā ca gambhīrā. Nāmarūpassa paṭisandhikkhaṇe ekatova uppādo ekuppādo, pavattiyaṃ visuṃ visuṃ yathārahaṃ ekuppādo. Nāmassa rūpena, rūpassa ca nāmena asampayogato vinibbhogo nāmassa nāmena , rūpassa ca rūpena ekaccassa ekaccena avinibbhogo (nāmassa nāmena avinibbhogo vibha. mūlaṭī. 242) yojetabbo. Ekuppādekanirodhehi avinibbhoge adhippete so rūpassa ca ekakalāpapavattino rūpena labbhatīti. Atha vā ekacatuvokārabhavesu nāmarūpānaṃ asahavattanato aññamaññaṃ vinibbhogo, pañcavokārabhave sahavattanato avinibbhogo ca veditabbo.

Nāmassa ārammaṇābhimukhaṃ namanaṃ namanaṭṭho. Rūpassa virodhipaccayasamavāye visadisuppatti ruppanaṭṭho. Indriyapaccayabhāvo adhipatiyaṭṭho. ‘‘Lokopeso, dvārāpesā, khettaṃ peta’’nti vuttalokādiattho cakkhādīsu pañcasu yojetabbo. Manāyatanassa pana lujjanato, manosamphassādīnaṃ dvārakhettabhāvato ca ete atthā veditabbā. Āpāthagatānaṃ rūpādīnaṃ pakāsanayogyatālakkhaṇaṃ obhāsanaṃ cakkhādīnaṃ visayibhāvo, manāyatanassa vijānanaṃ. Saṅghaṭṭanaṭṭho visesato cakkhusamphassādīnaṃ pañcannaṃ, itare channampi yojetabbā. Phusanañca phassassa sabhāvo. Saṅghaṭṭanaṃ raso, itare upaṭṭhānākārā. Ārammaṇarasānubhavanaṭṭho rasavasena vutto, vedayitaṭṭho lakkhaṇavasena. Sukhadukkhama ajjhattabhāvo yathākkamaṃ tissannaṃ vedanānaṃ sabhāvavasena vutto. ‘‘Attā vedayatī’’ti abhinivesassa balavabhāvato nijjīvaṭṭho vedanāya gambhīro. Nijjīvāya vā vedanāya vedayitaṃ nijjīvavedayitaṃ, so eva atthoti nijjīvavedayitaṭṭho.

Sappītikataṇhāya abhinanditaṭṭho. Balavatarataṇhāya gilitvā pariniṭṭhāpanaṃ ajjhosānaṭṭho. Itare pana jeṭṭhabhāvaosāraṇasamuddaduratikkamaapāripūrivasena veditabbā. Ādānaggahaṇābhinivesaṭṭhā catunnampi upādānānaṃ samānā, parāmāsaṭṭho diṭṭhupādānādīnameva, tathā duratikkamaṭṭho. ‘‘Diṭṭhikantāro’’ti (dha. sa. 392) hi vacanato diṭṭhīnaṃ duratikkamatā. Daḷhaggahaṇattā vā catunnampi duratikkamaṭṭho yojetabbo. Yonigatiṭhitinivāsesukhipananti samāse bhummavacanassa alopo daṭṭhabbo. Evañhi tena āyūhanābhisaṅkharaṇapadānaṃ samāso hoti. Yathā tathā jāyanaṃ jātiattho. Tassā pana sannipātato jāyanaṃ sañjātiattho. Mātukucchiṃ okkamitvā viya jāyanaṃ okkantiattho. So jātito nibbattanaṃ nibbattiattho. Kevalaṃ pātubhavanaṃ pātubhāvaṭṭho.


我来为您翻译这段巴利文：
2.61. 因为说识是我执的特别所依，所以识的空性义是深奥的。"我能知、能轮回"这样的有作用的疑虑，以及由于执著的力量而有无作用、无疑虑和结生显现的意义是深奥的。名色在结生刹那同时生起是一起生起，在转起时各别适当地一起生起。名与色不相应故分离，名与名、色与色某些与某些不分离（名与名不分离，应当与《分别论根本复注》242页配合）。当说一起生一起灭而不分离时，这对于色来说是通过同一聚中的色而得到的。或者说，应当了解在一蕴和四蕴有中，名色不同时运转故相互分离，在五蕴有中同时运转故不分离。
名的趣向所缘而倾向是倾向义。色被违逆因缘会合时产生差异是变坏义。作为根的因性是增上义。"这是世间，这是门，这是田"所说的世间等义应当配合于眼等五者。对于意处，则应当了解这些义是因为毁坏，以及因为是意触等的门和田。对于已呈现的色等，显现的相是适合显示的性质，是眼等的境界性，对于意处则是了知。特别是眼触等五种的相触义，其他六种也应当配合。触的自性是接触。相触是作用，其他是现起的形态。领受所缘的味是就味而说的，感受义是就相而说的。乐受苦受的内在性质是依三种受的自性而按次序说的。因为"我在感受"这样的执著力量强大，所以受的无我义是深奥的。或者说，无我的受的感受是无我感受，那就是这个意义，所以是无我感受义。
有喜爱的渴爱的欢喜义。更强烈的渴爱吞下后完全确立是深入执著义。其他的则应当从最上、推举、如海难度、不圆满的角度来理解。执取、抓住、执著义是四种取都共有的，遍执义只属于见取等，难度义也是如此。因为有"见的荒野"这样的说法，所以诸见是难度。或者说，因为执取牢固，所以四种取都应当配合难度义。在"生处趣住处投生"的复合词中，应当看到处格词尾不脱落。因为这样与精进、造作等词的复合才成立。以种种方式出生是生的意义。从会合而出生是等生的意义。像进入母胎那样出生是入胎的意义。从那个生而产生是产生义。仅仅显现是显现义。


Jarāmaraṇaṅgaṃ maraṇappadhānanti tassa maraṇaṭṭhā eva khayādayo gambhīrāti dassitā. Uppannauppannānañhi navanavānaṃ khayena kamena khaṇḍiccādiparipakkapavattiyaṃ loke jarāvohāroti . Khayaṭṭho vā jarāya vuttoti daṭṭhabbo. Navabhāvāpagamo hi ‘‘khayo’’ti vattuṃ yuttoti vipariṇāmaṭṭho dvinnampi vasena yojetabbo, santativasena vā jarāya khayavayabhāvā, sammutikhaṇikavasena maraṇassa bhedavipariṇāmaṭṭhā yojetabbā. Avijjādīnaṃ sabhāvo paṭivijjhīyatīti paṭivedho. Vuttañhetaṃ nidānakathāyaṃ ‘‘tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo paṭivedho’’ti. (Dī. ni. aṭṭha. paṭhamamahāsaṅgītikathā; abhi. aṭṭha. nidānakathā) so hi avijjādīnaṃ sabhāvo maggañāṇeneva asammohapaṭivedhavasena paṭivijjhitabbato aññāṇassa alabbhaneyyapatiṭṭhatāya agādhaṭṭhena gambhīro. Sā sabbāpīti sā yathāvuttā saṅkhepato catubbidhā vitthārato anekappabhedā sabbāpi paṭiccasamuppādassa gambhīratā therassa uttānakā viya upaṭṭhāsi catūhi aṅgehi samannāgatattā. Udāhu aññesampīti ‘‘mayhaṃ tāva esa paṭiccasamuppādo uttānako hutvā upaṭṭhāti, kiṃ nu kho aññesampi evaṃ uttānako hutvā upaṭṭhātī’’ti mā evaṃ avaca mayāva dinnanaye catusaccakammaṭṭhānavidhimhi ṭhatvā.

Apasādanāvaṇṇanā

Oḷārikanti vatthuvītikkamasamatthatāvasena thūlaṃ. Kāmaṃ kāmarāgapaṭighāyeva atthato kāmarāgapaṭighasaṃyojanāni, kāmarāgapaṭighānusayā ca, tathāpi aññoyeva saṃyojanaṭṭho bandhanabhāvato, añño anusayanaṭṭho appahīnabhāvena santāne thāmagamananti katvā, iti kiccavisesavisiṭṭhabhede gahetvā ‘‘cattāro kilese’’ti ca vuttaṃ. Eseva nayo itaresupi. Aṇusahagateti aṇusabhāvaṃ upagate. Tabbhāvattho hi ayaṃ sahagata-saddo ‘‘nandirāgasahagatā’’tiādīsu (dī. ni. 2.400; ma. ni. 1.91, 133, 460; 3.374; saṃ. ni. 5.1081; mahāva. 14; vibha. 203; paṭi. ma. 1.34; 2.30) viya.

Yathā uparimaggādhigamanavasena saccasampaṭivedho paccayākārapaṭivedhavasena, evaṃ sāvakabodhipaccekabodhisammāsambodhiadhigamanavasenapi saccasampaṭivedho paccayākārapaṭivedhavasenevāti dassetuṃ ‘‘kasmā cā’’tiādi vuttaṃ. Sabbathāvāti sabbappakāreneva kiñcipi pakāraṃ asesetvāti attho. Ye katābhinīhārānaṃ mahābodhisattānaṃ vīriyassa ukkaṭṭhamajjhimamudutāvasena bodhisambhārasambharaṇe kālabhedā icchitā, te dassento ‘‘cattāri, aṭṭha, soḷasa vā asaṅkhyeyyānī’’ti āha, svāyamattho cariyāpiṭakavaṇṇanāya gahetabbo. Sāvako padesañāṇeṭhitoti sāvako hutvā sekkhabhāvato tatthāpi padesañāṇe ṭhito. Buddhānaṃ kathāya ‘‘taṃ tathāgato abhisametī’’tiādikāya paccanīkaṃ hoti. Anaññasādhāraṇassa hi vasena buddhānaṃ sīhanādo, na aññasādhāraṇassa.

‘‘Vāyamantassevā’’ti iminā visesato ñāṇasambhārasambharaṇaṃ paññāpāramitāpūraṇaṃ vadati. Tassa ca sabbampi puññaṃ upanissayo.

‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 

我来为您翻译这段巴利文：
老死支以死为主，所以显示它的灭尽等死的意义是深奥的。因为对于不断生起的新事物，由于逐渐灭尽而有齿落等成熟的进行，在世间称为衰老。或者说，应当看到灭尽义是对老说的。因为新的状态消失适合称为"灭尽"，所以变异义应当配合两者来理解，或者说，老的灭尽衰败是就相续而言，死的破坏变异是就世俗刹那而言。通达无明等的自性是通达。因为这在因缘论中说："应当通达在那里那里所说的那些那些法的自相所说的不颠倒自性是通达。"因为那个无明等的自性只能通过道智以无痴通达的方式来通达，由于无知无法得到立足处而成为深不可测的意义。"这一切"是指如上所说简略为四种、详细有多种差别的一切缘起深奥性，对长老来说似乎显得浅显，因为具备四种支分。"还是对其他人"是说"对我来说这缘起显得浅显，是否对其他人也同样显得浅显呢？"不要这样说，要安住于我所给予的四圣谛业处的方法中。
贬低的解释
"粗大"是就能够违犯事物的能力而言的粗重。虽然欲贪、嗔恚实际上就是欲贪结、嗔恚结和欲贪随眠、嗔恚随眠，但是结的意义因为有束缚性质而是另一回事，随眠的意义因为未断而在相续中得到力量又是另一回事，如此，取其作用的特殊差别而说"四种烦恼"。对其他的也是这个道理。"俱行微细"是指达到微细的状态。这个"俱行"字是表示那个状态的意思，就像在"与喜贪俱行"等处一样。
为了显示就像通过证得上位道而有真理的通达是通过缘起的通达一样，通过声闻菩提、辟支菩提、正等菩提的证得而有真理的通达也是通过缘起的通达，所以说"为什么"等。"一切方式"是指以一切方式，不遗漏任何方式的意思。显示那些已经立下志愿的大菩萨们在积集菩提资粮时，依精进的上中下而有时间的差别，所以说"四、八、十六阿僧祇劫"，这个意义应当从《行藏注》中理解。"声闻安住于部分智"是指作为声闻因为还是有学所以即使在那里也是安住于部分智。这与诸佛的"如来已证悟它"等说法相违。因为诸佛的狮子吼是就不共之法而言，不是就共同之法而言。
"只要精进"这句话特别是说积集智慧资粮、圆满智慧波罗蜜。一切福德都是它的助缘。
"这是天人的宝藏，能赐予一切所欲；
无论希求什么，一切都能通过它获得。"

8.10) –

Hi vuttaṃ. Tasmā mahābodhisattānaṃ sabbesampi puññasambhāro yāvadeva ñāṇasambhārattho sammāsambodhisamadhigamasamatthattāti āha ‘‘paccayākāraṃ…pe… natthī’’ti. Idāni paccayākārapaṭivedhasseva vā mahānubhāvatādassanamukhena paṭiccasamuppādasseva paramagambhīrataṃ dassetuṃ ‘‘avijjā’’tiādi vuttaṃ. Navahi ākārehīti uppādādīhi navahi ākārehi. Avijjā hi saṅkhārānaṃ uppādo hutvā paccayo hoti, pavattaṃ hutvā nimittaṃ, āyūhanaṃ, saṃyogo, palibodho, samudayo, hetu, paccayo hutvā paccayo hoti. Evaṃ saṅkhārādayo viññāṇādīnaṃ. Vuttañhetaṃ paṭisambhidāmagge ‘‘kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca imehi navahākārehi avijjāpaccayā saṅkhārā paccayasamuppannā’’tiādi (paṭi. ma. 

我来为您翻译这段巴利文：
8.10. 因此说。所以大菩萨们一切的福德资粮都只是为了智慧资粮，因为它能够成就正等菩提，因此说"缘起...没有"。现在为了通过显示缘起通达的大威力来显示缘起本身的最极深奥，所以说"无明"等。"以九种方式"是指以生起等九种方式。因为无明作为诸行的生起而成为缘，作为转起、相、精进、结合、障碍、集、因、缘而成为缘。同样地，行等对于识等也是如此。因为这在《无碍解道》中说："如何是遍知诸缘的慧即法住智？无明对诸行是生起住、转起住、相住、精进住、结合住、障碍住、集住、因住、缘住，以这九种方式，诸行是以无明为缘而缘生的"等。
(注：巴利语中的专有名词如《无碍解道》(Paṭisambhidāmagga)已保留其标准中文译名。)

1.45).

Tattha navahākārehīti navahi paccayabhāvūpagamanākārehi. Uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati, tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti. Tathā avijjāya sati saṅkhārā pavattanti, nīyanti ca. Yathā ca bhavādīsu khipanti, evaṃ tesaṃ avijjā paccayo hoti. Tathā āyūhanti phaluppattiyā ghaṭenti, saṃyujjanti attano phalena. Yasmiṃ santāne sayaṃ uppannā, taṃ palibundhanti. Paccayantarasamavāye udayanti uppajjanti. Hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati. Paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Tattha tathā saṅkhārādīnaṃ viññāṇādīsu uppādaṭṭhitiādīsupi. Tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭṭhiti. Eseva nayo sesesupi. ‘‘Paccayo hotī’’ti idaṃ idha lokanāthena tadā paccayapariggahassa āraddhabhāvadassanaṃ. So ca ārambho ñāyāruḷho ‘‘yathā ca purimehi mahābodhisattehi bodhimūle pavattito, tatheva ca pavattito’’ti. Acchariyavegābhihatā dasasahassilokadhātu saṅkampi sampakampīti dassento ‘‘diṭṭhamattevā’’tiādimāha.


我来为您翻译这段巴利文：
1.45. 其中"以九种方式"是指以九种成为缘的方式。果从此生起为生起，即成为果生起的原因。当有无明时诸行生起，无则不生，因此无明作为诸行的生起而成为缘。同样地，当有无明时诸行转起、引导。就像投向诸有等，如此无明成为它们的缘。同样地，为了果的生起而精进、努力，与自己的果相应。在它生起的相续中造成障碍。在其他诸缘和合时生起、出现。达到作为诸行的因的状态。缘于无明而诸行进行、转起，如此应当了解无明对诸行成为因的特殊方式即生起等。其中同样地，行等对识等也有生起住等。由此而住为住，即原因。生起即是住为生起住。其余的也是这个道理。"成为缘"这句话在这里是世间导师显示当时开始遍知诸缘。那个开始是依正理而行的，"就像以前的诸大菩萨在菩提树下所行，也是如此而行。"为了显示"仅仅见到时，被稀有的力量所击，一万世界震动摇晃"而说"仅仅见到"等。


Etassa dhammassāti etassa paṭiccasamuppādasaññitassa dhammassa. So pana yasmā atthato hetupabhavānaṃ hetu. Tenāha ‘‘etassa paccayadhammassā’’ti, jātiādīnaṃ jarāmaraṇādipaccayatāyāti attho. Nāmarūpaparicchedo, tassa ca paccayapariggaho na paṭhamābhinivesamattena hoti , atha kho tattha aparāparaṃ ñāṇuppattisaññitena anu anu bujjhanena, tadubhayābhāvaṃ pana dassento ‘‘ñātapariññāvasena ananubujjhanā’’ti āha. Niccasaññādīnaṃ pajahanavasena vattamānā vipassanā dhamme ca paṭivijjhantī eva nāma hoti paṭipakkhavikkhambhanena tikkhavisadabhāvāpattito, tadadhiṭṭhānabhūtā ca tīraṇapariññā, ariyamaggo ca pariññāpahānābhisamayavasena pavattiyā tīraṇapahānapariññāsaṅgaho cāti tadubhayapaṭivedhābhāvaṃ dassento ‘‘tīraṇa…pe… appaṭivijjhanā’’ti āha. Tantaṃ vuccati vatthavīnanatthaṃ tantavāyehi daṇḍake āsañjitvā pasāritasuttapaṭṭī tanīyatīti katvā. Taṃ pana suttasantānākulatāya nidassanabhāvena ākulameva gahitanti āha ‘‘tantaṃ viya ākulakajātā’’ti. Saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Samānetunti pubbena paraṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jātā bhūtāti tantākulajātā. Majjhimaṃ paṭipadaṃ anupagantvā antadvayapatanena paccayākāre khalitā ākulā byākulā honti. Teneva antadvayapatanena taṃtaṃdiṭṭhigāhavasena paribbhamantā ujukaṃ dhammaṭṭhiti kathaṃ paṭipajjituṃ na jānanti. Tenāha ‘‘na sakkonti taṃ paccayākāraṃ ujuṃ kātu’’nti. Dve bodhisatteti paccekabodhisattamahābodhisatte. Attano dhammatāyāti attano sabhāvena, paropadesena vināti attho. Tattha tattha guḷakajātanti tasmiṃ tasmiṃ ṭhāne jātaguḷakampi gaṇṭhīti suttagaṇṭhi. Tato eva gaṇṭhibaddhaṃ baddhagaṇṭhikaṃ. Paccayesu pakkhalitvāti aniccadukkhānattādisabhāvesu paccayadhammesu niccādiggāhavasena pakkhalitvā. Paccaye ujuṃ kātuṃ asakkontāti tasseva niccādiggāhassa avissajjanato paccayadhammanimittaṃ attano dassanaṃ ujuṃ kātuṃ asakkontā idaṃsaccābhinivesakāyaganthavasena gaṇṭhikajātā hontīti āha ‘‘dvāsaṭṭhi…pe… gaṇṭhibaddhā’’ti. Ye hi keci samaṇā vā brāhmaṇā vā sassatadiṭṭhiādidiṭṭhiyo nissitā allīnā.

Vinanato ‘‘kulā’’ti itthiliṅgavasena laddhanāmassa tantavāyassa gaṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyāyeva khalitatantasuttanti āha ‘‘kulāgaṇṭhikaṃ vuccati pesakārakañjiyasutta’’nti. Sakuṇikāti kulāvakasakuṇikā. Sā hi rukkhasākhāsu olambanakulāvakā hoti. Tañhi sā kulāvakaṃ tato tato tiṇahīrādike ānetvā tathā vinandhati, yathā tesaṃ pesakārakañjiyasuttaṃ viya aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha ‘‘yathā hī’’tiādi. Tadubhayampīti ‘‘kulāgaṇṭhika’’nti vuttaṃ kañjiyasuttaṃ, kulāvakañca. Purimanayenevāti ‘‘evameva sattā’’tiādinā pubbe vuttanayeneva.

Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulabyākulāni hutvā tiṭṭhanti, tāni pana na tathā dubbiveciyāni, yathā rajjubhūtānīti dassetuṃ ‘‘yathā tānī’’tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.


我来为您翻译这段巴利文：
"此法"是指这个名为缘起的法。因为它实际上是诸因生法的因，所以说"此缘法"，意思是作为生等的老死等的缘性。名色的确定及其缘的遍知不仅仅是最初的专注，而是在那里一再生起智的所谓一再觉悟，为了显示这两者的缺乏而说"因为没有以知遍知的方式而一再觉悟"。以断除常想等而进行的观智，因为以对治的镇伏而达到锐利、明净的状态，所以确实称为通达诸法，以此为立足处的度遍知，圣道则以遍知、断、现观的方式进行，并且包含度遍知和断遍知，为了显示这两种通达的缺乏而说"因为没有通达度等"。
经线之所以称为经线，是因为被织工们系在木杆上并展开用于织布的线被拉直。因为它是用来比喻线的相续混乱，所以取其混乱义而说"如经线般混乱"。为了详细显示简略所说的意义而说"就像"等。"使之整齐"是指使后与前相等而带来，使之不偏不倚、端直的意思。或者说，经线即是混乱为经线混乱，如经线混乱般生起、存在为经线混乱生起。不趣向中道而堕入二边，在缘起中错乱而混乱、极其混乱。正因为堕入二边，随着执取各种见解而流转，不知道如何趣入端正的法住。所以说"不能使那缘起端直"。"二种菩萨"是指辟支菩萨和大菩萨。"以自己的法性"是以自己的自性，即无需他人教导的意思。"在那里那里成结"是在那个那个地方生起的结也是线结。正因如此而结缚为有结缚。"在诸缘中错乱"是在无常、苦、无我自性的诸缘法中以常等执取而错乱。"不能使诸缘端直"是因为不能舍离那个常等执取，所以不能使以缘法为缘的自己的见解端直，以此是真实执着身系的方式而成为有结，所以说"六十二见...有结缚"。因为任何沙门或婆罗门都依止、执着常见等诸见。
因为纺织而得名为"kula"（以阴性词形）的织工的结，因为混乱而从头或从根都难以辨识错乱的经线，所以说"称为织工的纬线"。"小鸟"是指巢鸟。因为它在树枝上悬挂巢穴。它从这里那里带来草茎等，如此编织那个巢穴，就像织工的纬线一样，不能使头与头、根与根相合或分开。所以说"就像"等。"那两者"是指所说的"织工结"即纬线和鸟巢。"如前面的方法"是如前面所说的"如是诸有情"等的方法。
虽然文草芦草等生长时也因为长度而倒下，在森林处互相缠绕而混乱、极其混乱地存在，但是它们不像成为绳索那样难以分开，为了显示这一点而说"就像它们"等。这里其余的如前所说的方


Apāyāti avaḍḍhitā, sukhena, sukhahetunā vā virahitāti attho. Dukkhassa gatibhāvatoti āpāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti abbhudayato. Vinipatitattāti virūpaṃ nipatitattā yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro. Nanu ‘‘apāya’’ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ. Gobalībaddañāyenāyamattho veditabbo. Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparaṃ pavatti. Abbocchinnaṃ vattamānāti avicchedena pavattamānā. Taṃ sabbampīti taṃ ‘‘apāya’’ntiādinā vuttaṃ sabbaṃ apāyadukkhañceva vaṭṭadukkhañca. ‘‘Mahāsamudde vātukkhittanāvā viyā’’ti idaṃ paribbhamaṭṭhānassa mahantadassanatthañceva paribbhamanassa anavaṭṭhitatādassanatthañca ‘‘upamāya. Yantesu yuttagoṇo viyā’’ti idaṃ pana avasabhāvadassanatthañceva duppamokkhabhāvadassanatthañcāti veditabbaṃ.

Paṭiccasamuppādavaṇṇanā

Iminā tāvāti ettha tāva-saddo kamattho, tena ‘‘tantākulakajātā’’ti padassa anusandhi parato āvibhavissatīti dīpeti. Atthi idappaccayāti ettha ayaṃ paccayoti idappaccayo, tasmā idappaccayā, imasmā paccayāti attho. Idaṃ vuttaṃ hoti – ‘‘imasmā nāma paccayā jarāmaraṇa’’nti evaṃ vattabbo atthi nu kho jarāmaraṇassa paccayoti. Tenāha ‘‘atthi nu kho…pe… bhaveyyā’’ti. Ettha hi ‘‘kiṃ paccayā jarāmaraṇaṃ? Jātipaccayā jarāmaraṇa’’nti upari jātisaddapaccayasaddasamānādhikaraṇena kiṃ-saddena idaṃ-saddassa samānādhikaraṇatādassanato kammadhārayasamāsatā idappaccayasaddassa yujjati. Na hettha ‘‘imassa paccayā idappaccayā’’ti jarāmaraṇassa, aññassa vā paccayato jarāmaraṇasambhavapucchā sambhavati viññātabhāvato, asambhavato ca, jarāmaraṇassa pana paccayapucchā sambhavati. Paccayasaddasamānādhikaraṇatāyañca idaṃ-saddassa ‘‘imasmā paccayā’’ti paccayapucchā yujjati.


我来为您翻译这段巴利文：
"恶趣"是指不增长的，即缺乏乐或乐因的意思。"成为苦的趣向"是因为成为恶趣之苦的转起处。"乐的积集"是指增上。"堕落"是因为不正常地堕落，以那个自体而使乐的积集不生起，如此堕落。"其他的"是轮回。难道以"恶趣"等所说的不也是轮回吗？这是真的，但是取"恶趣"等是为了显示地狱等的极度苦性。这个意义应当以牛车之喻来理解。"诸蕴的相续"是五蕴以因果关系而一个接一个转起。"相续运转"是指无间断地进行。"这一切"是指以"恶趣"等所说的一切恶趣之苦和轮回之苦。"如在大海中被风吹的船"这个比喻是为了显示流转处的广大和流转的不安定。"如系在机器上的牛"这个则应当理解是为了显示无自在性和难以解脱。
缘起的解释
"首先以这个"中的"首先"字表示次序，以此显示"如经线混乱生起"这句话的连接将在后面显现。"是否有此缘"中，"此缘"是这个缘，所以"此缘"即是从这个缘的意思。这里是说：是否有"从这个缘有老死"这样可说的老死之缘。所以说"是否有...会有"。因为这里以与上文的"生"字和"缘"字同格的"什么"字显示"此"字的同格性，所以"此缘"这个词适合为依主释复合词。因为这里不可能有"从此之缘为此缘"这样询问从老死或其他的缘而有老死的问题，因为已经了知且不可能，而是可能有询问老死的缘的问题。而且在"此"字与"缘"字同格的情况下，"从此缘"这样的缘的询问是合适的。


Sā pana samānādhikaraṇatā yadipi aññapadatthasamāsepi labbhati, aññapadatthavacanicchābhāvato panettha kammadhārayasamāso veditabbo. Sāmivacanasamāsapakkhe pana nattheva samānādhikaraṇatāsambhavoti. Nanu ca ‘‘idappaccayatā paṭiccasamuppādo’’ti ettha idappaccaya-saddo sāmivacanasamāso icchitoti? Saccaṃ icchito ujukameva tattha paṭiccasamuppādavacanicchāti katvā, idha pana kevalaṃ jarāmaraṇassa paccayaparipucchā adhippetā, tasmā yathā tattha idaṃ-saddassa paṭiccasamuppādavisesanatā, idha ca ‘‘pucchitabbapaccayatthatā sambhavati, tathā tattha, idha ca samāsakappanā veditabbā. Kasmā pana tattha kammadhārayasamāso na icchitoti? Hetuppabhavānaṃ hetu paṭiccasamuppādoti imassa atthassa kammadhārayasamāse asambhavatoti imassa, attano paccayānurūpassa anurūpo paccayo idappaccayoti etassa ca atthassa icchitattā. Yo panettha idaṃ-saddena gahito attho, so ‘‘atthi idappaccayā jarāmaraṇa’’nti jarāmaraṇaggahaṇeneva gahitoti idaṃ-saddo paṭiccasamuppādato pariccajanato aññassa asambhavato paccaye avatiṭṭhati, tenettha kammadhārayasamāso. Tattha pana idaṃ-saddassa tato pariccajanakāraṇaṃ natthīti sāmivacanasamāso eva icchito. Aṭṭhakathāyaṃpana yasmā jarāmaraṇādīnaṃ paccayapucchāmukhenāyaṃ paṭiccasamuppādadesanā āraddhā, paṭiccasamuppādo ca nāma atthato hetuppabhavānaṃ hetūti vutto vāyamattho, tasmā ‘‘imassa jarāmaraṇassa paccayo’’ti evamatthavaṇṇanā katā.

Paṇḍitenāti ekaṃsabyākaraṇīyādipañhāvisesajānanasamatthāya paññāya samannāgatena. Tameva hissa paṇḍiccaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ . Yādisassa jīvassa diṭṭhigatiko sarīrato anaññattaṃ pucchati ‘‘taṃ jīvaṃ taṃ sarīra’’nti, so evaṃ paramatthato nupalabbhati, kathaṃ tassa vañjhātanayassa viya dīgharassatā sarīrato aññatā vā anaññatā vā byākātabbā siyā, tasmāssa pañhassa ṭhapanīyatā veditabbā. Tuṇhībhāvo nāmesa pucchato anādaro vihesā viya hotīti ‘‘abyākatameta’’nti pakārantaramāha. Evaṃ abyākaraṇakāraṇaṃ ñātukāmassa kathetabbaṃ hoti, kathite ca jānantassa pamādopi evaṃ siyā, kathanavidhi pana ‘‘yādisassā’’tiādinā dassito eva. Evaṃ appaṭipajjitvāti evaṃ ṭhapanīyapañhe viya tuṇhībhāvādiṃ anāpajjitvā eva. ‘‘Appaṭipajjitvā’’ti vacanaṃ nidassanamattametaṃ. ‘‘Kiṃ sabbaṃ anicca’’nti vutte ‘‘kiṃ saṅkhataṃ sandhāya pucchasi, udāhu asaṅkhata’’nti paṭipucchitvā byākātabbaṃ hoti ‘‘kiṃ khandhapañcakaṃ pariññeyya’’nti puṭṭhe ‘‘atthi tattha pariññeyyaṃ, atthi na pariññeyya’’nti vibhajja byākātabbaṃ hoti, evaṃ appaṭipajjitvāti ca ayamettha attho icchitoti. Pubbe yassa paccayassa atthitāmattaṃ coditanti atthitāmattaṃ vissajjitaṃ. Pucchāsabhāgena hi vissajjananti. Idāni tasseva sarūpapucchā karīyatīti ‘‘puna ki’’nti vuttaṃ. Idhāpi ‘‘yathā’’tiādi sabbaṃ ānetvā vattabbaṃ.

‘‘Esa nayo sabbapadesū’’ti atidesavasena ussukkaṃ katvā ‘‘nāmarūpapaccayā’’tiādinā tattha apavādo āraddho. Yasmā dassetukāmo, tasmā idaṃ vuttanti yojanā. Channaṃ vipākasamphassānaṃyeva gahaṇaṃ hoti viññāṇādi vedanāpariyosānā vipākavidhīti katvā anekesu suttapadesu, (ma. ni. 

我来为您翻译这段巴利文：
虽然这个同格关系在其他词义复合词中也可以获得，但是因为这里没有表达其他词义的意愿，所以应当理解为持业释复合词。而在属格复合词的情况下，根本不可能有同格关系的产生。难道在"此缘性即缘起"中，"此缘"一词不是被认为是属格复合词吗？确实被认为是，因为那里直接就是想要表达缘起，但是这里只是意图询问老死的缘，所以就像那里"此"字是缘起的限定词，这里是应当询问的缘义一样，应当理解那里和这里的复合词构成。为什么那里不想要持业释复合词呢？因为在持业释复合词中不可能有"诸因生法的因即是缘起"这个意义，而且想要"与自己的缘相应的相应缘即是此缘"这个意义。这里以"此"字所取的意义，以"是否有此缘的老死"中的"老死"一词已经取得，所以"此"字因为从缘起中分离，因为不可能有其他的，所以安立在缘上，因此这里是持业释复合词。而在那里"此"字没有从它分离的原因，所以只想要属格复合词。但是在注释中，因为这个缘起的教说是以询问老死等的缘为入门而开始的，而且所谓缘起实际上是说为诸因生法的因，所以解释为"这个老死的缘"的意思。
"贤者"是具备能够了知一向记等问题差别的智慧的人。为了显示他的贤明而说"如"等。持见者询问什么样的命与身体不异"彼命即彼身"，他这样从胜义谛来看是不可得的，怎么能回答他像石女儿一样的长短或与身体的异不异呢？所以应当了解这个问题应当舍置。因为这个沉默对提问者来说好像是不尊重、伤害一样，所以说"这是无记"作为另一种方式。这样想要知道不回答的原因的人应当说明，说明后知道的人也会这样懈怠，但是说明的方法已经用"什么样的"等显示了。"不这样行"是指不像对待应当舍置的问题那样采取沉默等。"不行"这个说法只是一个例子。当说"是否一切无常"时，应当反问"你是问有为还是无为"后再回答，当被问"五蕴是否都应遍知"时，应当分别回答"有应当遍知的，有不应遍知的"，"不这样行"也是指这个意思。前面质问某个缘的存在性而已，所以只回答存在性。因为回答应当与问题相应。现在对它本身进行询问，所以说"又什么"。这里也应当带入"如"等一切来说。
"在一切处都是这个方法"以类推的方式作努力后，以"缘于名色"等开始那里的例外。因为想要显示，所以说这个，这是语句的连接。只取六种异熟触，因为在许多经文中识等乃至受是异熟法，（中部

3.126; udā. 1) abhidhamme (vibha. 225) ca yebhuyyena tesaṃyeva gahaṇassa niruḷhattā. Idhāti imasmiṃ sutte. Ca-saddo byatirekattho, tenettha ‘‘gahitampī’’tiādinā vuccamānaṃyeva visesaṃ joteti. Paccayabhāvo nāma paccayuppannāpekkho tena vinā tassa asambhavato. Tasmā saḷāyatanappaccayāti ‘‘saḷāyatanapaccayā phasso’’ti iminā padenāti yojanā. Avayavena vā samudāyopalakkhaṇametaṃ ‘‘saḷāyatanapaccayā’’ti, tasmā ‘‘saḷāyatanapaccayā phasso’’ti iminā padenāti vuttaṃ hoti. Gahitampīti chabbidhaṃ vipākaphassampi. Aggahitampīti avipākaphassampi kusalākusalakiriyāphassampi. Paccayuppannavisesaṃ dassetukāmoti yojanā. Na cettha paccayuppannova upādinno icchito, atha kho paccayopi upādinno icchitoti ajjhattikāyatanasseva saḷāyatanaggahaṇena gahaṇanti katvā vuttaṃ ‘‘saḷāyatanato…pe… dassetukāmo’’ti. Na hi phassassa cakkhādisaḷāyatanameva paccayo, atha kho ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādi (ma. ni. 3.421, 425, 426; saṃ. ni. 2.44, 45; 2.4.60; kathā. 465, 467) vacanato rūpāyatanādirūpañca cakkhuviññāṇādināmañca paccayo, tasmā imaṃ cakkhādisaḷāyatanato atirittaṃ āvajjanādi viya sādhāraṇaṃ ahutvā, tassa tassa phassassa sādhāraṇatāya aññaṃ visesapaccayaṃ pi-saddena avisiṭṭhaṃ sādhāraṇapaccayaṃ pidassetukāmo bhagavā, ‘‘nāmarūpapaccayā phasso’’ti idaṃ vuttanti yojanā. Abhidhammabhājanīyepi imameva paccayaṃ sandhāya ‘‘nāmarūpapaccayā phasso’’ti vuttanti tadaṭṭhakathāyaṃ (vibha. aṭṭha. 243) ‘‘paccayavisesadassanatthañceva mahānidānadesanāsaṅgahatthañcā’’ti atthavaṇṇanā katā. Paccayānanti jātiādīnaṃ paccayadhammānaṃ. Nidānaṃ kathitanti jarāmaraṇādikassa nidānattaṃ kathitaṃ ekaṃsiko paccayabhāvo kathito. Tañhi tesaṃ paccayabhāve abyabhicārīti dassetuṃ ‘‘iti kho paneta’’ntiādinā upari desanā pavattā. Nijjaṭeti nijjālake. Niggumbeti nikkhepe. Padadvayenāpi ākulābhāvameva dasseti, tasmā anākulaṃ abyākulaṃ mahantaṃ paccayanidānamettha kathitanti mahānidānaṃ suttaṃ aññathābhāvassa abhāvato.

98.Tesaṃ tesaṃ paccayānanti tesaṃ tesaṃ jātiādīnaṃ paccayānaṃ. Yasmā paccayabhāvo nāma tehi tehi paccayehi anūnādhikeheva tassa tassa phalassa sambhavato tatho taccho, tappakāro vā sāmaggiupagatesu paccayesu muhuttampi tatho nibbattanadhammānaṃ asambhavābhāvato. Avitatho avisaṃvādanako visaṃvādanākāravirahito aññadhammapaccayehi aññadhammānuppattito. ‘‘Anaññathā’’ti vuccati aññathābhāvassa abhāvato. Tasmā ‘‘tathaṃ avitathaṃ anaññathaṃ paccayabhāvaṃ dassetu’’nti vuttaṃ. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, hetūti āha ‘‘pariyāyenāti kāraṇenā’’ti. Sabbena sabbanti devattādinā sabbabhāvena sabbā jāti. Sabbathā sabbanti tatthāpi cātumahārājikādisabbākārena sabbā, nipātadvayametaṃ, nipātañca abyayaṃ, tañca sabbaliṅgavibhattivacanesu ekākārameva hotīti pāḷiyaṃ ‘‘sabbena sabbaṃ sabbathā sabba’’nti vuttaṃ. Atthavacane pana tassa tassa jātisaddāpekkhāya itthiatthavuttitaṃ dassetuṃ ‘‘sabbākārena sabbā’’tiādi vuttaṃ. Imināva nayenāti iminā jātivāre vutteneva nayena. Devādīsūti ādi-saddena gandhabbayakkhādike pāḷiyaṃ (dī. ni. 

我来为您翻译这段巴利文：
3.126. 优陀那、阿毗达磨（分别论）中，主要是因为习惯取它们。"在这里"是在这部经中。"和"字表示差别，因此显示这里将以"所取的"等所说的特殊性。所谓缘性是需要缘生法，因为没有它就不可能有那个。所以"缘于六处"是指"缘于六处而有触"这句话的连接。或者"缘于六处"这是以部分表示整体，所以说是以"缘于六处而有触"这句话。"所取的"是指六种异熟触。"未取的"是指非异熟触即善、不善、唯作触。想要显示缘生的特殊性，这是连接。这里不仅想要缘生是所执取，而且想要缘也是所执取，所以考虑到以六处的摄取只取内处而说"从六处...想要显示"。因为触不仅以眼等六处为缘，而且如说"缘于眼和色生起眼识，三者和合为触"等，色处等色和眼识等名也是缘，所以世尊想要显示这个超出眼等六处的，不像转向等那样成为共同，而是对那个那个触成为共同的其他特殊缘，以"和"字表示不特殊的共同缘，所以说"缘于名色而有触"，这是连接。在阿毗达磨分别中也是考虑到这个缘而说"缘于名色而有触"，所以在其注释中解释为"为了显示缘的特殊性和摄入大因缘经的教说"。"诸缘"是生等的诸缘法。"说为因"是说明是老死等的因性，说明是一向的缘性。为了显示在它们的缘性中是不变异的，所以上面的教说以"如是"等进行。"无结"是无网罗。"无丛"是无积聚。这两个词都只是显示没有混乱，所以这里说的是无混乱、不混乱、广大的缘因，因为没有其他状态，所以是大因缘经。
98. "那些那些缘"是那些那些生等的诸缘。因为所谓缘性是由于以那些那些不多不少的诸缘而有那个那个果的生起，所以是如实的、真实的，或者那种形态，因为在诸缘和合时，即使一刹那也没有应生法不生起的情况。"不虚"是不欺诳、远离欺诳的行相，因为不是由其他法的诸缘而生起其他法。说"不异"是因为没有其他状态。所以说"为了显示如实、不虚、不异的缘性"。因为转行取自己的果而转起为转，即因，所以说"以转为因"。"一切一切"是以天等一切状态的一切生。"一切方式一切"是在那里也以四大王天等一切行相的一切，这是两个不变词，不变词是不变化的，它在一切性数格数中都是一样的形态，所以在圣典中说"一切一切一切方式一切"。但是在解释意义时，为了显示依那个那个生字而有阴性义的运用，所以说"以一切行相的一切"等。"以这个方法"是以这个在生的段落中所说的方法。"在天等中"的"等"字包含乾闼婆、夜叉等在圣典中;

2.98) āgate, tadantarabhede ca saṅgaṇhāti.

Idha nikkhittaatthavibhajanattheti imasmiṃ ‘‘kassaci kimhicī’’ti aniyamato uddesavasena vuttatthassa niddisanatthe jotetabbe nipāto, tadatthajotanaṃ nipātapadanti attho. Tassāti tassa padassa. Teti dhammadesanāya sampadānabhūtaṃ theraṃ vadati. Seyyathidanti vā te katameti ceti attho. Ye hi ‘‘kassacī’’ti, ‘‘kimhicī’’ti ca aniyamato vutto attho, te katameti. Kathetukamyatāpucchā hesā. Devabhāvāyāti devabhāvatthaṃ. Khandhajātīti khandhapātubhāvo, yathā khandhesu uppannesu ‘‘devā’’ti samaññā hoti, tathā tesaṃ uppādoti attho. Tenāha ‘‘yāyā’’ti āha. Sabbapadesūti ‘‘gandhabbānaṃ gandhabbatthāyā’’tiādīsu sabbesu jātiniddesapadesu , bhavādipadesu ca. Yena hi nayena sace hi jātīti ayamatthayojanā katā, jātiniddesapadesova ‘‘bhavo’’tiādinā bhavādipadesupi so kātabboti. Devāti upapattidevā cātumahārājikato paṭṭhāya yāva bhavaggā dibbanti kāmaguṇādīhi kīḷanti laḷanti viharanti jotantīti katvā. Gandhaṃ abbanti paribhuñjantīti gandhabbā, dhataraṭṭhassa mahārājassa parivārabhūtā. Yajanti vessavaṇasakkādike pūjentīti yakkhā, tena tena vā paṇidhikammādinā yajitabbā pūjetabbāti yakkhā, vessavaṇassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana ‘‘amanussā’’ti avisesena vuttaṃ. Bhūtāti kumbhaṇḍā, virūḷhakassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana ‘‘ye keci nibbattasattā’’ti avisesena vuttaṃ. Aṭṭhipakkhā bhamaratuppaḷādayo. Cammapakkhā jatusiṅgālādayo. Lomapakkhā haṃsamorādayo. Sarīsapā ahivicchikasatapadiādayo.

‘‘Tesaṃtesa’’nti idaṃ na yevāpanakaniddeso viya avuttasaṅgahatthaṃ vacanaṃ, atha kho ayevāpanakaniddeso viya vuttasaṅgahatthanti. Ādi-saddeneva ca āmeḍitattho saṅgayhatīti āha ‘‘tesaṃ tesaṃ devagandhabbādīna’’nti. Tadattāyāti taṃbhāvāya, yathārūpesu khandhesu pavattamānesu ‘‘devā gandhabbā’’ti lokasamaññā hoti, tathārūpatāyāti attho. Tenāha ‘‘devagandhabbādibhāvāyā’’ti. ‘‘Nirodho, vigamo’’ti ca paṭiladdhattālābhassa bhāvo vuccati, idha pana accantābhāvo adhippeto ‘‘sabbaso jātiyā asatī’’ti avatvā ‘‘jātinirodhā’’ti vuttattāti āha ‘‘abhāvāti attho’’ti.

Phalatthāya hinotīti yathā phalaṃ tato nibbattati, evaṃ hinoti pavattati, tassa hetubhāvaṃ upagacchatīti attho. Idaṃ gaṇhatha nanti ‘‘idaṃ me phalaṃ, gaṇhatha na’’nti evaṃ appeti viya niyyāteti viya. ‘‘Esa nayo’’ti avisesaṃ atidisitvā visesamattassa atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Nanu cāyaṃ jāti parinipphannā, saṅkhatabhāvā ca na hoti vikārabhāvato, tathā jarāmaraṇaṃ, tassa kathaṃ sā hetu hotīti codanaṃ sandhāyāha ‘‘jarāmaraṇassa hī’’tiādi. Tabbhāve bhāvo, tadabhāve ca abhāvo jarāmaraṇassa jātiyā upanissayatā.



我来为您翻译这段巴利文：
2.98. 所说的，以及包括它们之间的差别。
"这里为了分析所置义"是在这里为了显示以"对某人在某处"不确定而以概说方式所说义的详说，是不变词，显示那个意义的是不变词，这是意思。"那个"是那个词。"你们"是指说法的目的语比丘。"是什么"即"是怎样的"，这是意思。即那些以"对某人"、"在某处"不确定所说的意义是怎样的。这是想要说明的询问。"为了天的状态"是为了成为天。"蕴生"是蕴的显现，即如在诸蕴生起时有"天"的概念，如是它们的生起，这是意思。所以说"以某"。"在一切处"是在"为了乾闼婆的乾闼婆性"等一切生的说明句和有等句中。因为以这个方法作"如果生"这样的意义连接，不仅在生的说明句中，在以"有"等的有等句中也应当这样作。"天"是化生天，从四大王天开始直到有顶，因为以欲乐等游戏、嬉戏、安住、光耀。"乾闼婆"是享用香的，是持国大王的眷属。"夜叉"是供养毗沙门天帝释等的，或以那个那个愿行等应当供养的是夜叉，是毗沙门大王的眷属。但在注释中笼统地说"非人"。"鬼"是俱槃荼，是增长大王的眷属。但在注释中笼统地说"任何已生的有情"。"骨翼"是蜂、燕等。"皮翼"是蝙蝠、飞狐等。"毛翼"是鹅、孔雀等。"爬行"是蛇、蝎、蜈蚣等。
"那些那些"这个不像非限定的详说那样是为了包括未说的语句，而是像限定的详说那样是为了包括已说的。以"等"字已经包括重复的意思，所以说"那些那些天、乾闼婆等的"。"为了那个"是为了那个状态，即如在某种诸蕴转起时有"天、乾闼婆"的世间概念，为了如是的状态，这是意思。所以说"为了天、乾闼婆等的状态"。"灭、离去"说的是已得、已得到的状态，但这里意图是完全的无有，因为不说"一切生不存在"而说"从生灭"，所以说"意思是无有"。
"为了果而运行"是如从那里生起果那样运行，意思是趋向于它的因的状态。"取这个"是好像"这是我的果，取它"这样给予、好像交付。说"这是方法"笼统地类推后，为了显示特殊性的意义而说"而且"等。难道这个生不是完全成就的，因为是变化所以不是有为的状态，如是老死，它怎么能作为因呢？考虑到这个责难而说"因为对老死"等。有它则有，无它则无，这是老死对生的亲依性。

99.Okāsapariggahoti pavattiṭṭhānapariggaho. Upapattibhave yujjati upapattikkhandhānaṃ yathāvuttaṭṭhānato aññattha anuppajjanato. Idha panāti imasmiṃ sutte ‘‘kāmabhavo’’tiādinā āgate imasmiṃ ṭhāne. Kammabhave yujjati kāmabhavādijotanā visesato tassa jātiyā paccayabhāvatoti. Tenāha ‘‘so hi jātiyā upanissayakoṭiyāva paccayo’’ti. Nanu ca upapattibhavopi jātiyā upanissayavasena paccayo hotīti? Saccaṃ hoti, so pana na tathā padhānabhūto, kammabhavo pana padhānabhūto paccayo janakabhāvatoti. ‘‘So hi jātiyā’’tiādi vuttaṃ kāmabhavūpagaṃ kammaṃ kāmabhavo. Esa nayo rūpārūpabhavesupi. Okāsapariggahova kato‘‘kimhicī’’ti iminā sattapariggahassa katattā.

100.Tiṇṇampi kammabhavānanti kāmakammabhavādīnaṃ tiṇṇampi kammabhavānaṃ. Tiṇṇañca upapattibhavānanti kāmupapattibhavādīnaṃ tiṇṇañca upapattibhavānaṃ. Tathāsesānipīti diṭṭhupādānādīni sesupādānānipi tiṇṇampi kammabhavānaṃ, tiṇṇañca upapattibhavānaṃ paccayoti attho. Itīti evaṃ vuttanayena. Dvādasa kammabhavā dvādasa upapattibhavāti catuvīsatibhavā veditabbā. Yasmā kammabhavassa paccayabhāvamukheneva upādānaṃ upapattibhavassa paccayo nāma hoti, na aññathā, tasmā upādānaṃ kammabhavassa ujukameva paccayabhāvoti āha ‘‘nippariyāyenettha dvādasa kammabhavā labbhantī’’ti. Tesanti kammabhavānaṃ. Sahajātakoṭiyāti akusalassa kammabhavassa sahajātaṃ upādānaṃ sahajātakoṭiyā, itaraṃ anantarūpanissayādivasena upanissayakoṭiyā, kusalassa kammabhavassa pana upanissayakoṭiyāva paccayo. Ettha ca yathā aññamaññanissayasampayuttaatthiavigatādipaccayānaṃ sahajātapaccayena ekasaṅgahataṃ dassetuṃ ‘‘sahajātakoṭiyā’’ti vuttaṃ, evaṃ ārammaṇūpanissayaanantarūpanissayapakatūpanissayānaṃ ekajjhaṃ gahaṇavasena ‘‘upanissayakoṭiyā’’ti vuttanti daṭṭhabbaṃ.

101.Upādānassāti ettha kāmupādānassa taṇhā upanissayakoṭiyāva paccayo, sesupādānānaṃ sahajātakoṭiyāpi upanissayakoṭiyāpi viññāṇādi ca vedanāpariyosānā vipākavidhīti katvā.

102.Yadidaṃ vedanāti ettha vipākavedanāti tameva tāva upanissayakoṭiyā paccayo itarakoṭiyā asambhavato. Aññāti kusalākusalakiriyavedanā. Aññathāpīti sahajātakoṭiyāpi.



我来为您翻译这段巴利文：
99. "处所的遍知"是转起处的遍知。在化生有中合适，因为化生诸蕴不从所说处之外的地方生起。"而在这里"是在这部经中以"欲有"等所说的这个地方。在业有中合适，因为欲有等的显示特别是它对生的缘性。所以说"因为它只是以亲依为边际而作为生的缘"。难道化生有不也是以亲依的方式作为生的缘吗？确实是，但是它不是那样作为主要的，而业有是主要的缘，因为是能生性。所以说"因为它"等。趣向欲有的业是欲有。在色无色有中也是这个方法。只作处所的遍知，因为以"在某处"已经作有情的遍知。
100. "三种业有"是欲业有等三种业有。"三种化生有"是欲化生有等三种化生有。"如是其余"是见取等其余诸取也是三种业有和三种化生有的缘，这是意思。"如是"是以如此所说的方法。应当了知十二业有、十二化生有为二十四有。因为取只是通过作为业有的缘而名为化生有的缘，不是其他方式，所以取是业有直接的缘性，因此说"在这里无比喻地得到十二业有"。"它们的"是诸业有的。"以俱生为边际"是不善业有的俱生取以俱生为边际，其他的以无间亲依等方式为亲依边际，而对善业有只是以亲依为边际而作缘。这里如为了显示相互依止、相应、有、不离等诸缘以俱生缘为一摄而说"以俱生为边际"，如是应当看到以所缘亲依、无间亲依、自然亲依一起摄取的方式而说"以亲依为边际"。
101. "对取"在这里，对欲取，爱只是以亲依为边际而作缘，对其余诸取则以俱生为边际和以亲依为边际，因为识等乃至受是异熟法。
102. "即是受"在这里，异熟受只是以亲依为边际而作缘，因为不可能有其他边际。"其他"是善、不善、唯作受。"也以其他方式"是也以俱生为边际。

103.Ettāvatāti jarāmaraṇādīnaṃ paccayaparamparādassanavasena pavattāya ettakāya desanāya. Purimataṇhanti purimabhavasiddhaṃ taṇhaṃ. ‘‘Esa paccayo taṇhāya, yadidaṃ vedanā’’ti vatvā tadanantaraṃ ‘‘phassapaccayā vedanāti iti kho panetaṃ vutta’’ntiādinā vedanāya paccayabhūtassa phassassa uddharaṇaṃ aññesu suttesu āgatanayena paṭiccasamuppādassa desanāmaggo , taṃ pana anotaritvā samudācārataṇhādassanamukheneva taṇhāmūlakadhamme desento āciṇṇadesanāmaggato okkamanto viya, tañca desanaṃ passato appavattanti pasayha balakkārena desento viya ca hotīti āha ‘‘idānī’’tiādi. Dve taṇhāti idhādhippetataṇhā eva dvidhā bhindanto āha. Esanataṇhāti bhogānaṃ pariyesanavasena pavattataṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Samudācārataṇhāyāti pariyuṭṭhānavasena pavattataṇhāya. Duvidhāpesā vedanaṃ paṭicca taṇhānāma vedanāpaccayā ca appaṭiladdhānaṃ bhogānaṃ paṭilābhāya pariyesanā, laddhesu ca tesupātabyatāpattiādi hotīti.

Paritassanavasena pariyesati etāyāti pariyesanā. Āsayato, payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha ‘‘taṇhāya sati hotī’’ti. Rūpādiārammaṇapaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena, pavattiyaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha ‘‘so hi pariyesanāya sati hotī’’ti. Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo, sukhaṃ sabhāvato, samudayato, atthaṅgamanato, nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃ, taṃ sukhavinicchayaṃ. Jaññāti jāneyya. ‘‘Subhasukha’’ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena nicchinoti āropetīti vinicchayo. Assādānupassanataṇhādiṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte. (Dī. ni. 

我来为您翻译这段巴利文：
103. "至此"是以显示老死等诸缘的相续而转起的这么多的教说。"前爱"是前世成就的爱。说了"这是爱的缘，即是受"之后，紧接着以"缘于触有受，如是这个已说"等显示作为受的缘的触，这是在其他诸经中所说方法的缘起教说的道路。但不进入那个，只是通过显示现行爱而说爱为根本的诸法，好像离开惯常教说的道路，对看到那个教说的人好像以强迫、强制的方式说，所以说"现在"等。说"两种爱"是把这里意图的爱分为两种。"寻求爱"是以寻求诸享受的方式转起的爱。"已寻求爱"是对已寻求的诸享受生起的爱。"现行爱"是以缠缚的方式转起的爱。这两种都是缘于受而名为爱，因为缘于受而对未得的诸享受的寻求，以及在已得的那些中陷入耽著等。
以忧虑的方式由此寻求为寻求。从意乐和加行寻求是如此转起的心生。所以说"有爱则有"。"得到色等所缘"是以有事物的色等所缘的寻求方式，但在转起时得到的是未寻求的，那个从意义上说也名为由寻求而得到，因为只是由于以前已作如是的业而得到。所以说"因为有寻求则有它"。"乐的决定"是特别决定乐为乐的决定，如实了知乐的自性、集起、灭没、出离而转起的智，那个乐的决定。"应当知"是应当了知。"净乐"等在所缘上以不如实的行相种种倾向性而决定、增加为决定。应当了知味着随观、爱、见也同样是决定性。但在这部经中只说寻思，这是连接。"而在这部经中"是在帝释所问经中。<.Assistant>

2.358) tattha hi ‘‘chando kho, devānaṃ inda, vitakkanidāno’’ti āgataṃ. Idhāti imasmiṃ mahānidānasutte.‘‘Vitakkeneva vinicchinātī’’ti etena ‘‘vinicchīyati etenāti vinicchayo’’ti vinicchaya-saddassa karaṇasādhanamāha. ‘‘Ettaka’’ntiādi vinicchayanākāradassanaṃ.

Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgo, svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha ‘‘dubbalarāgassādhivacana’’nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivisanaṃ. ‘‘Mayhaṃ ida’’nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha ‘‘ahaṃ mama’’nti, ‘‘balavasanniṭṭhāna’’nti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti ‘‘ahaṃ mama’’nti balavasanniṭṭhānavasena abhiniviṭṭhassa attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇe pana yassa dhammassa vasena macchariyayogato puggalo maccharo, tassa bhāvo, kammaṃ vā macchariyaṃ, macchero dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha ‘‘dvāra…pe… suṭṭhu rakkhaṇa’’nti. Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ, adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ ‘‘ārakkhādhikaraṇa’’ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādīyati etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, abhibhavitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbakalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbakalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. Tuvaṃ tuvanti agāravavacanasahacaraṇato tuvaṃ tuvaṃ, sabbete tathāpavattā dosasahagatacittuppādā veditabbā. Tenāha bhagavā ‘‘aneke pāpakā akusalā dhammā sambhavantī’’ti (dī. ni. 2.104).

112.Desanaṃ nivattesīti ‘‘taṇhaṃ paṭicca pariyesanā’’tiādinā anulomanayena pavattitaṃ desanaṃ paṭilomanayena puna ‘‘ārakkhādhikaraṇa’’nti ārabhanto nivattesi. Pañcakāmaguṇikarāgavasenāti ārammaṇabhūtā pañca kāmaguṇā etassa atthīti pañcakāmaguṇiko, tattha rañjanavasena abhiramaṇavasena pavattarāgo, tassa vasena uppannā rañjanavasena taṇhāyanavasena pavattā rūpāditaṇhāva kāmesu taṇhāti kāmataṇhā. Bhavati atthi sabbakālaṃ tiṭṭhatīti pavattā bhavadiṭṭhi uttarapadalopena bhavo, taṃsahagatā taṇhā bhavataṇhā. Vibhavati vinassati ucchijjatīti pavattā vibhavadiṭṭhi vibhavo uttarapadalopena, taṃsahagatā taṇhā vibhavataṇhāti āha ‘‘sassatadiṭṭhī’’tiādi. Ime dve dhammāti ‘‘esa paccayo upādānassa, yadidaṃ taṇhā’’ti (dī. ni. 2.101) evaṃ vuttā vaṭṭamūlataṇhā ca ‘‘taṇhaṃ paṭicca pariyesanā’’ti (dī. ni. 

我来为您翻译这段巴利文：
2.358. 因为在那里说"天帝啊，欲以寻思为因"。"在这里"是在这部大因缘经中。"以寻思而决定"，以此说"由此决定为决定"，说明"决定"字是工具语基。"这么多"等是显示决定的行相。
以欲求的意思为欲，如是以染着的意思为贪，这个由于未经习行而成为微弱而转起，是这里所意图的，所以说"是微弱贪的代名词"。"染著"是以爱见的方式执着。因为"这是我的"这样的爱执大多依止于我执。所以说"我、我的"，又说"强有力的确定"表示那些执着达到坚固。"以爱见的方式作遍持"是对以"我、我的"强有力确定的方式执着的我与我所执着事物，像作为不与他人共有那样遍持而住，如是转起的贪俱心生。由于它一个人对自己所遍持的事物不能忍受与他人共有的状态，那个法是不忍。如是他们依语源学的方法说词义。但在语法中，由于那个法而有悭吝相应故人成为悭吝者，那个的状态，或业是悭吝，悭吝法。因为悭吝有力量所以以尊重而守护为守护，因此说"门...等...善加守护"。造作自己的果为造作，即任何原因，增上的造作为增上造作，特殊原因。特殊原因是对诸享受的守护、拿取棒杖等不利的生起，所以说"守护增上"等。"为了阻止他人"是为了以杀等妨害他人。由此拿取为拿取，拿取棒杖为拿取棒杖，是胜过而伤害他人的心生。在拿取刀剑等中也是这个方法。以手触摸等方式应当以身体造作的争论为身争论。以刺中要害等方式应当以语言造作的争论为语争论。以对立的方式由此不正当地执取为争执。由此说对立的话为诤论。"你你"因为与不恭敬语相应故为你你，应当了知这一切都是如是转起的瞋恚俱心生。所以世尊说"生起许多恶不善法"（长部2.104）。
112. "转回教说"是以"缘于爱有寻求"等随顺方法转起的教说，以逆方法再以"守护增上"开始而转回。"以五欲贪的方式"是有作为所缘的五种欲为五欲，在那里以染着方式、以爱乐方式转起的贪，由它的方式生起的以染着方式、以渴爱方式转起的色等爱即是欲中的爱为欲爱。有、存在、一切时住立而转起的有见省略后分为有，与它俱生的爱为有爱。离去、灭失、断灭而转起的无有见省略后分为无有，与它俱生的爱为无有爱，所以说"常见"等。"这两法"是如此所说"这是取的缘，即是爱"（长部2.101）的轮回根本爱和"缘于爱有寻求"（长部

2.103) evaṃ vuttā samudācārataṇhā cāti ime dve dhammā. Vaṭṭamūlasamudācāravasenāti vaṭṭamūlavasena ceva samudācāravasena ca. Dvīhi koṭṭhāsehīti dvīhi bhāgehi. Dvīhi avayavehi samosaranti nibbattanavasena samaṃ vattanti itoti samosaraṇaṃ, paccayo, ekaṃ samosaraṇaṃ etāsanti ekasamosaraṇā. Kena pana ekasamosaraṇāti āha ‘‘vedanāyā’’ti. Dvepi hi taṇhā vedanāpaccayā evāti. Tenāha ‘‘vedanāpaccayena ekapaccayā’’ti. Tato tato osaritvā āgantvā samavasanaṭṭhānaṃ osaraṇa samosaraṇaṃ. Vedanāya samaṃ saha ekasmiṃ ārammaṇe osaraṇakapavattanakā vedanā samosaraṇāti āha ‘‘idaṃ sahajātasamosaraṇaṃ nāmā’’ti.

113.Sabbeti uppattidvāravasena bhinditvā vuttā savipākaphassā eva viññāṇādi vedanāpariyosānā vipākavithīti katvā. Paṭiccasamuppādakathā nāma vaṭṭakathāti āha ‘‘ṭhapetvā cattāro lokuttaravipākaphasse’’ti. Bahudhāti bahuppakārena. Ayañhi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti. Manodvārepi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ sahajātamanosamphasso tatheva aṭṭhadhā paccayo hoti, tathā paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānaṃ. Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti evaṃ phasso bahudhā vedanāya paccayo hotīti veditabbaṃ.



我来为您翻译这段巴利文：
2.103. 如此所说的现行爱，这两法。"以轮回根本和现行的方式"是以轮回根本的方式和现行的方式。"以两部分"是以两分。以生起的方式平等转起为汇合，即缘，有一个汇合为一汇合。但为什么是一汇合呢？说"以受"。因为两种爱都只是以受为缘。所以说"以受缘为一缘"。从那里那里流入、来到、共同安住处为流入汇合。与受一起、同时在一个所缘中流入转起的受为汇合，所以说"这名为俱生汇合"。
113. "一切"是依生起门而分别说的都只是有异熟的触，因为识等乃至受是异熟路。所谓缘起说即是轮回说，所以说"除了四种出世间异熟触"。"多种"是以多种方式。因为这个在五门中，对依眼净等为事物的五种受，眼触等触以俱生、相互依止、异熟、食、相应、有、不离的方式作为八种缘。但是对在每一门中以领受、推度、彼所缘的方式转起的欲界异熟受，眼触等触只是以亲依的方式作为一种缘。在意门中也是对以彼所缘的方式转起的欲界异熟受，俱生意触同样以八种方式作缘，如是对以结生、有分、死的方式转起的三界异熟受也是如此。但是那些在意门中以彼所缘的方式转起的欲界受，对它们，与意门转向相应的意触只是以亲依的方式作为一种缘，应当了知如是触以多种方式作为受的缘。

114.Vedanādīnanti vedanāsaññāsaṅkhāraviññāṇānaṃ. Asadisabhāvāti anubhavanasañjānanābhisaṅkharaṇavijānanabhāvā. Te hi aññamaññavidhurena vedayitādirūpena ākiriyanti paññāyantīti ākārāti vuccanti. Teyevāti vedanādīnaṃ te eva vedayitādiākārā. Sādhukaṃ dassiyamānāti sakkaccaṃ paccakkhato viya pakāsiyamānā. Taṃ taṃ līnamatthaṃ gamentīti ‘‘arūpaṭṭho ārammaṇābhimukhanamanaṭṭho’’ti evamādikaṃ taṃ taṃ līnaṃ apākaṭamatthaṃ gamenti ñāpentīti liṅgāni. Tassa tassa sañjānanahetutoti tassa tassa arūpaṭṭhādikassa sallakkhaṇassa kāraṇattā. Nimīyanti anumīyanti etehīti nimittāni. Tathā tathā arūpabhāvādippakārena, vedayitādippakārena ca uddisitabbato kathetabbato uddesā. Tasmāti ‘‘asadisabhāvā’’tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Yasmā vedanādīnaṃ aññamaññaasadisabhāvā yathāvuttenatthena ākārādayo, tasmā ayaṃ idāni vuccamāno ettha pāḷipade attho.

Nāmasamūhassāti ārammaṇābhimukhaṃ namanaṭṭhena ‘‘nāma’’nti laddhasamaññassa vedanādicatukkhandhasaṅkhātassa arūpadhammapuñjassa. Paññattīti ‘‘nāmakāyo arūpakalāpo arūpino khandhā’’tiādikā paññāpanā hoti. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ ‘‘saṅkhārānaṃ cetanākāre’’tiādi vuttaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhajane ‘‘yā cetanā sañcetanā sañcetayitatta’’nti (vibha. 249 abhidhammabhājanīye) cetanāva niddiṭṭhā. Asatīti asantesu. Vacanavipallāsena hi evaṃ vuttaṃ. Cattāro khandhe vatthuṃ katvāti vedanā saññā cittaṃ cetanādayoti ime catukkhandhasaññite nissayapaccayabhūte dhamme vatthuṃ katvā. Ayañca nayo pañcadvārepi sambhavatīti ‘‘manodvāre’’ti visesitaṃ. Adhivacanasamphassavevacanoti adhivacanamukhena paññattimukhena gahetabbattā ‘‘adhivacanasamphasso’’ti laddhanāmo. Soti manosamphasso. Pañcavokāre ca hadayavatthuṃ nissāya labbhanato rūpakāye paññāyateva, ayaṃ pana nayo idha na icchito vedanādipaṭikkhepavasena asambhavapariyāyassa jotitattāti ‘‘pañcapasāde vatthuṃ katvā uppajjeyyā’’ti attho vutto. Na hi vedanāsannissayena vinā pañcapasāde vatthuṃ katvā manosamphassassa sambhavo atthi. Uppattiṭṭhāne asati anuppattiṭṭhānato phalassa uppatti nāma kadācipi natthīti imamatthaṃ yathādhigatassa atthassa nidassanavasena dassento ‘‘ambarukkhe’’tiādimāha . Rūpakāyatoti kevalaṃ rūpakāyato. Tassāti manosamphassassa.

Virodhipaccayasannipāte vibhūtatarā visadisuppatti, tasmiṃ vā sati attano santāne vijjamānasseva visadisuppattihetubhāvo ruppanākāro. So eva ruppanākāro vatthusappaṭighādikaṃ taṃ taṃ līnamatthaṃ gametīti liṅgaṃ. Tassa tassa sañjānanahetuto nimittaṃ. Tathā tathā uddisitabbato uddesoti evamettha ākārādayo atthato veditabbā. Vatthārammaṇānaṃ aññamaññapaṭihananaṃ paṭigho, tato paṭighato jāto paṭighasamphasso. Tenāha ‘‘sappaṭigha’’ntiādi. Nāmakāyatoti kevalaṃ nāmakāyato. Tassāti paṭighasamphassassa. Sesaṃ paṭhamapañhe vuttanayameva.

Ubhayavasenāti nāmakāyo rūpakāyoti ubhayasannissayassa adhivacanasamphasso paṭighasamphassoti ubhayasamphassassa vasena.


我来为您翻译这段巴利文：
114. "诸受等"是受、想、行、识。"不同性质"是感受、认知、造作、了知的性质。因为它们以互相相异的受等形态被制作、被了知，所以称为行相。"那些"即是受等的那些受等行相。"善加显示"是恭敬地如现前般显明。"使趣向那个那个隐藏的义"是使趣向了知"无色义、趣向所缘义"等那个那个隐藏、不明显的义，所以是能相。"因为是那个那个认知的因"是因为是那个那个无色义等观察的原因。由此推度为相。由于应当以如是如是无色性等方式、受等方式指示、说明为说示。"所以"以"不同性质"等所说的义作为因而重述。因为受等互相不同性质的行相等是以所说的义，所以这个现在所说的在此经文中的义。
"名聚"是以趣向所缘的倾向义而得到"名"概念的受等四蕴所称的无色法聚。"施设"是"名身、无色聚、无色诸蕴"等的施设。因为行蕴诸法以思为主，所以说"在诸行的思行相"等。如是在经分别中分别行蕴时只说"思、等思、已思性"（分别论249阿毗达磨分别）。"无"是在无的时候。因为这是以语言颠倒而如此说。"以四蕴为事"是以受、想、心、思等这些称为四蕴的、作为依止缘的诸法为事。这个方法在五门中也可能，所以特别说"在意门中"。"增语触的同义词"是因为应当从增语门、概念门把握而得名为"增语触"。"它"是意触。因为在五蕴中依止心所依而得到，所以在色身中显现，但这个方法在这里不被接受，因为以否定受等的方式显示不可能的方法，所以说"应以五净为事而生起"的义。因为没有受的所依，不可能以五净为事而有意触的生起。在没有生起处时从非生起处而有果的生起是决不可能的，显示这个义以已得义的譬喻方式而说"在芒果树"等。"从色身"是仅从色身。"它的"是意触的。
在违逆缘会合时更明显的异生起，或在那个时在自相续中只存在的异生起因性的变坏行相。那个变坏行相使趣向有对等那个那个隐藏义，所以是能相。因为是那个那个认知的因所以是相。由于应当如是如是指示所以是说示，如是在这里应当从意义上了知行相等。事和所缘互相冲击为对，从那个对而生为有对触。所以说"有对"等。"从名身"是仅从名身。"它的"是有对触的。其余如第一问中所说的方法。
"以两者的方式"是以名身、色身两者所依的增语触、有对触两种触的方式。


Visuṃ visuṃ paccayaṃ dassetvāti byatirekamukhena paccekaṃ nāmakāyarūpakāyasaññitaṃ paccayaṃ dassetvā. Tesanti phassānaṃ. Avisesatoti visesaṃ akatvā sāmaññato. Dassetunti byatirekamukheneva dassetuṃ. Eseva hetūti esa chasupi dvāresu pavatto nāmarūpasaṅkhāto hetu yathārahaṃ dvinnampi phassānaṃ. Idāni taṃ yathārahaṃ pavattiṃ vibhajitvā dassetuṃ ‘‘cakkhudvārādīsu hī’’tiādi vuttaṃ.

Sampayuttakākhandhāti phassena sampayuttā vedanādayo khandhā. Āvajjanassāpi sampayuttakkhandhaggahaṇenevettha gahaṇaṃ daṭṭhabbaṃ tadavinābhāvato. Parato manosamphassepi eseva nayo. Pañcavidhopīti cakkhusamphassādivasena pañcavidhopi. So phassoti paṭighasamphasso. Bahudhāti bahuppakārena. Tathā hi vipākanāmaṃ vipākassa anekabhedassa manosamphassassa sahajātaaññamaññanissayavipākasampayuttaatthiavigatavasena sattadhā paccayo hoti. Yaṃ panettha āhārakiccaṃ, taṃ āhārapaccayavasena. Yaṃ indriyakiccaṃ, taṃ indriyapaccayavasena paccayo hoti. Avipākaṃ pana nāmaṃ avipākassa manosamphassassa ṭhapetvā vipākapaccayaṃ itaresaṃ vasena paccayo hoti. Rūpaṃ pana cakkhāyatanādibhedaṃ cakkhusamphassādikassa pañcavidhassa phassassa nissayapurejātaindriyavippayuttaatthiavigatavasena chadhā paccayo hoti. Rūpāyatanādibhedaṃ tassa pañcavidhassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Manosamphassassa pana tāni rūpāyatanādīni, dhammārammaṇañca tathā ca ārammaṇapaccayamatteneva paccayo hoti. Vatthurūpaṃ pana manosamphassassa nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti. Evaṃ nāmarūpaṃ assa phassassa bahudhā paccayo hotīti veditabbaṃ.



我来为您翻译这段巴利文：
"显示各个缘"是以差别方式显示各自称为名身、色身的缘。"它们的"是诸触的。"无差别地"是不作差别而一般地。"为了显示"是只为了以差别方式显示。"这个因"是这个在六门中转起的称为名色的因，对两种触随其所应。现在为了分别显示那个随其所应的转起而说"因为在眼门等中"等。
"相应诸蕴"是与触相应的受等诸蕴。在这里应当了知也以相应蕴的摄取而摄取转向，因为不能离开它。对后面的意触也是这个方法。"五种"是以眼触等方式的五种。"那个触"是有对触。"多种"是以多种方式。因为如是异熟名对有多种差别的异熟意触以俱生、相互、依止、异熟、相应、有、不离的方式作为七种缘。但在这里凡是食的作用，那个以食缘的方式[作缘]。凡是根的作用，那个以根缘的方式作缘。但非异熟名对非异熟意触除了异熟缘，以其他[缘]的方式作缘。但色以眼处等差别对眼触等五种触以依止、前生、根、不相应、有、不离的方式作为六种缘。以色处等差别对那个五种[触]以所缘、前生、有、不离的方式作为四种缘。但是那些色处等和法所缘对意触如是只以所缘缘的方式作缘。但是所依色对意触以依止、前生、不相应、有、不离的方式作为五种缘。应当了知如是名色对这个触以多种方式作缘。<.Assistant>

115. Paṭhamuppattiyaṃ viññāṇaṃ nāmarūpassa visesapaccayoti imamatthaṃ byatirekamukhena dassetuṃ pāḷiyaṃ ‘‘mātukucchimhi na okkamissathā’’tiādi vuttaṃ. Gabbhaseyyakapaṭisandhi hi bāhirato mātukucchiṃ okkamantassa viya hontīpi atthato yathāpaccayaṃ khandhānaṃ tattha paṭhamuppattiyeva. Tenāha ‘‘pavisitvā…pe… na vattissathā’’ti. Suddhanti kevalaṃ viññāṇena amissitaṃ virahitaṃ. ‘‘Avasesa’’nti idaṃ nāmāpekkhaṃ, tasmā avasesaṃ nāmarūpanti imaṃ viññāṇaṃ ṭhapetvā avasesaṃ nāmarūpaṃ vāti attho. Paṭisandhivasena okkantanti paṭisandhiggahaṇavasena, mātukucchiṃ okkamantassa vā paṭhamāvayavabhāvena otiṇṇaṃ. Vokkamissathāti santativicchedaṃ vināsaṃ upagamissatha, taṃ pana maraṇaṃ nāma hotīti āha ‘‘cutivasenā’’ti. Assāti viññāṇassa, tañca kho viññāṇasāmaññavasena vuttaṃ. Tenāha ‘‘tasseva cittassa nirodhenā’’ti, paṭisandhicittasseva nirodhenāti attho. Tatoti paṭisandhicittato. Paṭisandhicittassa, tato dutiyatatiyacittānaṃ vā nirodhena cuti na hotīti vuttamatthaṃ yuttito vibhāvetuṃ ‘‘paṭisandhicittena hī’’tiādi vuttaṃ. Etasmiṃ antareti etasmiṃ soḷasacittakkhaṇe kāle. Antarāyo natthīti ettha dārakassa tāva maraṇantarāyo mā hotu tadā cuticittassa asambhavato, mātu pana kathaṃ tadā maraṇantarāyābhāvoti? Taṃ taṃ kālaṃ anatikkamitvā tadantareyeva cavanadhammāya gabbhaggahaṇasseva asambhavato. Tenāha ‘‘ayañhi anokāso nāmā’’ti, cutiyāti adhippāyo.


我来为您翻译这段巴利文：
115. 为了以差别方式显示"在最初生起时识是名色的特殊缘"这个义，在经文中说"如果不入母胎"等。因为胎生结生虽然像是从外入母胎，但实际上只是诸蕴依缘在那里最初生起而已。所以说"进入...等...不会运转"。"纯"是只是、不杂、离。"其余"这个是期待"名"，所以"其余名色"是除了这个识之外的其余名色的意思。"以结生方式入"是以结生摄取的方式，或对入母胎者以最初支分的状态而入。"将离去"是将趣向相续断绝、灭失，那个即是死，所以说"以死的方式"。"它的"是识的，而那是依识的一般性而说。所以说"以那个心的灭"，意思是只以结生心的灭。"从那里"是从结生心。为了从理由显明"以结生心，从那里第二第三心的灭不成为死"这个所说的义而说"因为以结生心"等。"在这个中间"是在这个十六心刹那的时间。"没有障碍"在这里，且先让婴儿没有死亡障碍因为那时不可能有死心，但是母亲那时怎么会没有死亡障碍呢？因为不超过那个那个时间而在那个期间应当死的不可能有受胎。所以说"因为这是非时"，意思是对死。


Paṭisandhicittena saddhiṃ samuṭṭhitarūpānīti okkantikkhaṇe uppannakammajarūpāni vadati. Tāni hi nippariyāyato paṭisandhicittena saddhiṃ samuṭṭhitarūpāni nāma, na utusamuṭṭhānāni paṭisandhicittassa uppādato pacchā samuṭṭhitattā. Cittajāhārajānaṃ pana tadā asambhavo eva. Yāni paṭisandhicittena saddhiṃ samuṭṭhitarūpāni, tāni tividhāni tassa uppādakkhaṇe samuṭṭhitāni, ṭhitikkhaṇe samuṭṭhitāni, bhaṅgakkhaṇe samuṭṭhitānīti. Tesu uppādakkhaṇe samuṭṭhitāni sattarasamassa bhavaṅgassa uppādakkhaṇe nirujjhanti, ṭhitikkhaṇe samuṭṭhitāni ṭhitikkhaṇe nirujjhanti, bhaṅgakkhaṇe samuṭṭhitāni bhaṅgakkhaṇe nirujjhanti. Tattha ‘‘bhañjamāno dhammo bhañjamānassa dhammassa paccayo hotī’’ti na sakkā vattuṃ, uppāde, pana ṭhitiyañca na na sakkāti ‘‘sattarasamassa bhavaṅgassa uppādakkhaṇe, ṭhitikkhaṇe ca dharantānaṃ vasena tassa paccayampi dātuṃ na sakkontī’’ti vuttaṃ. Rūpakāyūpatthambhitasseva hi nāmakāyassa pañcavokāre pavattīti. Tehi rūpadhammehi tassa cittassa balavataraṃ sandhāyāha ‘‘sattarasamassa…pe… pavatti pavattatī’’ti. Paveṇī ghaṭiyatīti aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattati. Paṭhamañhi paṭisandhicittaṃ, tato yāva soḷasamaṃ bhavaṅgacittaṃ, tesu ekekassa uppādaṭhitibhaṅgavasena tayo tayo khaṇā. Tattha ekekassa cittassa tīsu tīsu khaṇesu samatiṃsa samatiṃsa kammajarūpāni uppajjanti. Iti soḷasatikā aṭṭhacattālīsaṃ honti. Esa nayo tato paresupi. Taṃ sandhāya vuttaṃ ‘‘aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattatī’’ti. Sace pana na sakkontīti paṭisandhicittena saddhiṃ samuṭṭhitarūpāni sattarasamassa bhavaṅgassa paccayaṃ dātuṃ sace na sakkonti. Yadi hi paṭisandhicittato sattarasamaṃ cuticittaṃ siyā, paṭisandhicittassa ṭhitibhaṅgakkhaṇesupi kammajarūpaṃ na uppajjeyya, pageva bhavaṅgacittakkhaṇesu. Tathā sati nattheva tassa cittassa paccayalābhoti pavatti nappavattati, paveṇī na ghaṭiyateva, aññadatthu vicchijjati. Tenāha ‘‘vokkamatitināma hotī’’tiādi.

Itthattāyāti itthaṃpakāratāya. Yādiso gabbhaseyyakassa attabhāvo, taṃ sandhāyetaṃ vuttaṃ. Tassa ca pañcakkhandhā anūnā eva hontīti āha ‘‘evaṃ paripuṇṇapañcakkhandhabhāvāyā’’ti. Upacchijjissathāti santānavicchedena vicchindeyya. Suddhaṃ nāmarūpamevāti viññāṇavirahitaṃ kevalaṃ nāmarūpameva. Avayavānaṃ pāripūri vuḍḍhi. Thirabhāvappatti virūḷhi. Mahallakabhāvappatti vepullaṃ. Tāni ca yathākkamaṃ paṭhamādivayavasena hontīti vuttaṃ ‘‘paṭhamavayavasenā’’tiādi. Vā-saddo aniyamattho, tena vassasahassadvayādīnaṃ saṅgaho daṭṭhabbo.


我来为您翻译这段巴利文：
"与结生心一起生起的诸色"是说在入胎刹那生起的业生色。因为它们无比喻地名为与结生心一起生起的诸色，不是温生色，因为[温生色]在结生心生起之后才生起。而心生色和食生色那时根本不可能[生起]。与结生心一起生起的诸色有三种:在生起刹那生起的、在住立刹那生起的、在坏灭刹那生起的。在它们中,在生起刹那生起的在第十七有分的生起刹那灭尽，在住立刹那生起的在住立刹那灭尽，在坏灭刹那生起的在坏灭刹那灭尽。在那里"正在坏灭的法对正在坏灭的法作缘"是不能说的，但在生起和住立时却不是不能说，所以说"依第十七有分的生起刹那和住立刹那持续的方式也不能给予它缘"。因为在五蕴中只有被色身支持的名身的转起。关于那些色法对那个心更强力而说"第十七...等...转起转起"。"相续连结"是四十八业生色的相续成为相连而转起。因为首先是结生心，从那里直到第十六有分心，在它们每一个依生起、住立、坏灭的方式有三个刹那。在那里在每一个心的三个刹那中生起三十三十业生色。如是十六组成为四十八。从那以后的也是这个方法。关于那个说"四十八业生色的相续成为相连而转起"。"如果不能"是如果与结生心一起生起的诸色不能给予第十七有分缘。因为如果从结生心[算起]第十七[心]是死心，在结生心的住立、坏灭刹那中也不会生起业生色，更不用说在有分心刹那中。如此则那个心完全没有得到缘，所以转起不转起，相续完全不连结，反而断绝。所以说"名为离去"等。
"为此性"是为如此性质。是关于胎生者的自体那样而说这个。而它的五蕴是完全无缺的，所以说"如是为完全五蕴性"。"将断绝"是以相续断绝而断。"只是纯名色"是离识的只是名色而已。支分的圆满是增长。达到坚固性是生长。达到长大性是广大。而它们依次第是依初等阶段而有，所以说"依初阶段"等。"或"字是不定义，由它应当了知包括二千年等。


Viññāṇamevāti niyamavacanaṃ, ito bāhirakappitassa attano, issarādīnañca paṭikkhepapadaṃ, na avijjādiphassādipaṭikkhepapadaṃ paṭiyogīnivattanapadattā avadhāraṇassa. Tenāha ‘‘eseva hetū’’tiādi. Ayañca nayo heṭṭhāpi sabbapadesu yathārahaṃ vattabbo. Idāni viññāṇameva nāmarūpassa padhānakāraṇanti imamatthaṃ opammavasena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Paccekaṃ viya samuditassāpi nāmarūpassa viññāṇena vinā attakiccāsamatthataṃ dassetuṃ ‘‘tvaṃ nāmarūpaṃ nāmā’’ti ekajjhaṃ gahaṇaṃ. Purecāriketi pubbaṅgameva. Viññāṇañhi sahajātadhammānaṃ pubbaṅgamaṃ. Tenāha bhagavā ‘‘manopubbaṅgamā dhammā’’ti. (Dha. pa. 1; netti. 90, 92; peṭako. 13, 83) bahudhāti anekappakārena paccayo hoti.

Kathaṃ? Vipākanāmassa hi paṭisandhiyaṃ aññaṃ vā viññāṇaṃ sahajātaaññamaññanissayavipākaāhāraindriyasampayuttaatthiavigatapaccayehi navadhā paccayo hoti. Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākaāhāraindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa, pañcavokāre vā kammajassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesañhi paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Ayamettha saṅkhepo, vitthārato pana paccayanaye dassiyamāne sabbāpi mahāpakaraṇakathā ānetabbā hotīti na vitthāritā. Kathaṃ panetaṃ paccetabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato, yuttito ca. Pāḷiyañhi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. mātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā āgatā. Yuttito pana idha cittajena rūpena diṭṭhena adiṭṭhassāpi rūpassa viññāṇaṃ paccayo hotīti viññāyati. Cittehi pasanne, appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni, diṭṭhena ca adiṭṭhassa anumānaṃ hotīti. Iminā idha ‘‘diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotī’’ti paccetabbametaṃ . Kammasamuṭṭhānassāpi hi rūpassa cittasamuṭṭhānassa viya viññāṇapaccayatā paṭṭhāne āgatāti.



我来为您翻译这段巴利文：
"只是识"是限定语，是对外道所设想的我、自在天等的否定语，不是对无明等触等的否定语，因为限定是为了遮遣对方。所以说"这个因"等。这个方法在前面所有句子中也应当随其所应而说。现在为了以譬喻方式显明"只是识是名色的主要因"这个义而说"就像"等。为了显示如同各别的[名色]，集合的名色也没有识就不能完成自己的作用，所以一起摄取说"你是名色"。"前行"是前导。因为识是俱生法的前导。所以世尊说："诸法意为前导"（法句经1；导论90，92；藏论13，83）。"多种"是以多种方式作缘。
怎样？因为在结生时，对异熟名或其他识以俱生、相互、依止、异熟、食、根、相应、有、不离缘的九种方式作缘。在结生时对所依色以俱生、相互、依止、异熟、食、根、不相应、有、不离缘的九种方式作缘。但除了所依色，对其余色在这九种中除去相互缘，以其余八种缘作缘。但是行识对无想有情色，或在五蕴中对业生色，依经的方法只是以亲依的方式作一种缘。应当了知从第一有分开始其余一切识对那个名色随其所应作缘。这里这是简略，但是若从详细说明缘的方法，则应当引用一切大论的论述，所以不详说。但是怎样应当知道"结生名色以识为缘"？从经和理趣。因为在经中以"随心转的诸法"等（法集论摄颂62）的方法多种方式说受等以识为缘。但从理趣，在这里由已见的心生色而了知识也对未见的色作缘。因为已见到在诸心清净或不清净时生起相应的诸色，由已见而推知未见。由此在这里应当知道"由已见的心生色而[知道]识也对未见的结生色作缘"。因为在发趣论中说业生色也如心生色以识为缘。

116. Idha samudaya-saddo samudāya-saddo viya samūhapariyāyoti āha ‘‘dukkharāsisambhavo’’ti. Ekakoti asahāyo rājaparisārahito. Passeyyāma te rājabhāvaṃ amhehi vināti adhippāyo. Yathārahaṃ parisaṃ rañjetīti hi rājā. Atthatoti atthasiddhito avadantampi vadati viya. ‘‘Hadayavatthu’’nti imināva tannissayopi gahito vāti daṭṭhabbaṃ. Ānantariyabhāvato nissayanissayopi ‘‘nissayo’’ tveva vuccatīti. Paṭisandhiviññāṇaṃ nāma bhaveyyāsi, netaṃ ṭhānaṃ vijjatīti attho. Tenāha ‘‘passeyyāmā’’tiādi. Bahudhāti anekadhā paccayo hoti. Kathaṃ? Nāmaṃ tāva paṭisandhiyaṃ sahajātaaññamaññanissayavipākasampayuttaatthiavigatapaccayehi sattadhā viññāṇassa paccayo hotīti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti. Avipākaṃ pana nāmaṃ yathāvuttesu paccayesu ṭhapetvā vipākapaccayaṃ itarehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti aññathāpi paccayo hoti, tañca kho pavattiyaṃyeva, na paṭisandhiyaṃ. Rūpato pana hadayavatthu paṭisandhiyaṃ viññāṇassa sahajātaaññamaññanissayavippayuttaatthi avigatapaccayehi chadhāva paccayo hoti. Pavattiyaṃ pana sahajātaaññamaññapaccayavajjitehi pañcahi purejātapaccayena saha teheva paccayehi paccayo hoti. Cakkhāyatanādibhedaṃ pana pañcavidhampi rūpaṃ yathākkamaṃ cakkhuviññāṇādibhedassa viññāṇassa nissayapurejātaindriyavippayuttaatthiavigatapaccayehi paccayo hotīti evaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hotīti veditabbaṃ.

Yvāyamanukkamena viññāṇassa nāmarūpaṃ, paṭisandhināmarūpassa , ca viññāṇaṃ pati paccayabhāvo, so kadāci viññāṇassa sātisayo, kadāci nāmarūpassa, kadāci ubhinnaṃ sadisoti tividhopi so ‘‘ettāvatā’’ti padena ekajjhaṃ gahitoti dassento ‘‘viññāṇe…pe… pavattesū’’ti vatvā puna yamidampi viññāṇaṃ nāmarūpasaññitānaṃ pañcannaṃ khandhānaṃ aññamaññanissayena pavattānaṃ ettakena sabbā saṃsāravaṭṭappavattīti imamatthaṃ dassento ‘‘ettakena…pe… paṭisandhiyo’’ti āha. Tattha ettakenāti ettakeneva, na ito aññena kenaci kārakavedakasabhāvena attanā, issarādinā vāti attho. Antogadhāvadhāraṇañhetaṃ padaṃ.

Vacanamattamevaadhikiccāti dāsādīsu sirivaḍḍhakādi-saddā viya atathattā vacanamattameva adhikāraṃ katvā pavattassa. Tenāha ‘‘atthaṃ adisvā’’ti. Vohārassāti voharaṇamattassa. Pathoti pavattimaggo pavattiyā visayo. Yasmā saraṇakiriyāvasena puggalo ‘‘sato’’ti vuccati, sampajānanakiriyāvasena ‘‘sampajāno’’ti, tasmā vuttaṃ ‘‘kāraṇāpadesavasenā’’ti. Kāraṇaṃ niddhāretvā utti niruttīti. Ekameva atthaṃ ‘‘paṇḍito’’tiādinā pakārato ñāpanato ‘‘paññattī’’ti vadanti. So eva hi ‘‘paṇḍito’’ti ca ‘‘byatto’’ti ca ‘‘medhāvī’’ti ca paññāpīyatīti. Paṇḍiccappakārato pana paṇḍito, veyyattiyappakārato byattoti paññāpīyatīti evaṃ pakārato paññāpanato paññatti. Yasmā idha adhivacananiruttipaññattipadāni samānatthāni. Sabbañca vacanaṃ adhivacanādibhāvaṃ bhajati, tasmā kesuci vacanavisesesu visesena pavattehi adhivacanādisaddehi sabbāni vacanāni paññattiatthappakāsanasāmaññena vuttānīti iminā adhippāyena ayamatthayojanā katāti veditabbā.


我来为您翻译这段巴利文：
116. 这里"集"字如同"集合"字是聚集的同义词，所以说"苦聚的生起"。"独一"是无伴侣、无王的随从。意思是"没有我们，我们将看你的王性"。因为王是随其所应使众人欢喜。"从义"是从义的成就虽然不说也像说一样。应当了知以"心所依"这个也摄取它的所依。因为是无间性，所依的所依也只说为"所依"。意思是你将成为名为结生识，这是不可能的。所以说"我们将看"等。"多种"是以多种方式作缘。怎样？首先名在结生时以俱生、相互、依止、异熟、相应、有、不离缘的七种方式作识的缘。但在这里某些以因缘，某些以食缘，如是也以其他方式作缘。但非异熟名在所说的诸缘中除去异熟缘，以其余六种缘作缘。但在这里某些以因缘，某些以食缘，也以其他方式作缘，而那只是在转起时，不是在结生时。但从色，心所依在结生时只以俱生、相互、依止、不相应、有、不离缘的六种方式作识的缘。但在转起时除去俱生、相互缘，以五种和前生缘一起与那些缘作缘。但以眼处等差别的五种色对以眼识等差别的识以依止、前生、根、不相应、有、不离缘作缘。应当了知如是名色以多种方式作识的缘。
凡是以次第对识的名色，对结生名色的识的缘性，那有时识更胜，有时名色更胜，有时两者相等，以"这样"这个词一起摄取这三种，显示说"在识...等...诸转起中"。又为了显示这个识对名为名色的五蕴以相互依止而转起，以这样而有一切轮回转起这个义而说"以这样...等...诸结生"。在那里"以这样"是只以这样，不是由此之外任何作者、受者性质的我，或自在天等的意思。因为这个词包含限定。
"只关系到言词"是如在奴仆等中"吉祥增长"等词一样，对非如实而只关系到言词而转起的。所以说"不见义"。"言说"是只是言说。"道"是转起之道、转起的境。因为依念的作用而说人为"念"，依正知的作用说为"正知"，所以说"依原因的表示的方式"。抉择因而说为词根。说对一个义以"贤者"等方式使了知为"施设"。因为他被施设为"贤者"、"明达"、"有慧"。但从贤明的方式施设为贤者，从明达的方式施设为明达，如是从方式施设为施设。因为这里增语、词根、施设词是同义。一切言词都具有增语等性质，所以以在某些言词的差别中特别转起的增语等词说一切言词是以显示施设义的共同性，应当了知以这个意趣作这个义的解释。


Atha vā adhi-saddo uparibhāve, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭo yamattho. Adhīnaṃ vā vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Tathā taṃtaṃatthappakāsena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Pathavīdhātupurisāditaṃtaṃpakārena ñāpanato paññattīti evaṃ adhivacanādipadānaṃ sabbavacanesu pavatti veditabbā, aññathā sirivaḍḍhakadhanavaḍḍhakappakārānameva niruttitā, ‘‘paṇḍito viyatto’’ti evaṃ pakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ paññattitā ca āpajjeyyāti. Evaṃ tīhipi nāmehi vuttassa vohārassa pavattimaggopi saha viññāṇena nāmarūpanti ettāvatāva icchitabbo. Tenāha ‘‘itī’’tiādi. Paññāya avacaritabbanti paññāya pavattitabbaṃ, ñeyyanti attho. Tenāha ‘‘jānitabba’’nti. Vaṭṭanti kilesavaṭṭaṃ, kammavaṭṭaṃ, vipākavaṭṭanti tividhampi vaṭṭaṃ. Vattatīti pavattati. Tayidaṃ ‘‘jāyethā’’tiādinā pañcahi padehi vuttassa atthassa nigamanavasena vuttaṃ. Ādi-saddena itthītipurisātiādīnampi saṅgaho daṭṭhabbo. Nāmapaññattatthāyāti khandhādiphassādisattādiitthādināmassa paññāpanatthāya. Vatthupi ettāvatāva. Tenāha ‘‘khandhapañcakampi ettāvatāva paññāyatī’’ti. Ettāvatā ettakena, saha viññāṇena nāmarūpappavattiyāti attho.

Attapaññattivaṇṇanā

117. Anusandhiyati etenāti anusandhi, heṭṭhā āgatadesanāya anusandhānavasena pavattā uparidesanā, sā paṭhamapadassa dassitā, idāni dutiyapadassa dassetabbāti tamatthaṃ dassento ‘‘iti bhagavā’’tiādimāha. Rūpinti rūpavantaṃ. Parittanti na vipulaṃ, appakanti attho. Yasmā attā nāma koci paramatthato natthi. Kevalaṃ pana diṭṭhigatikānaṃ parikappitamattaṃ , tasmā yattha nesaṃ attasaññā, yathā cassa rūpibhāvādiparikappanā hoti, taṃ dassento ‘‘yo’’tiādimāha. Rūpiṃ parittanti attano upaṭṭhitakasiṇarūpavasena rūpiṃ, tassa avaḍḍhitabhāvena parittaṃ. Paññapeti nīlakasiṇādivasena nānākasiṇalābhī. Tanti attānaṃ . Anantanti kasiṇanimittassa appamāṇatāya paricchedassa anupaṭṭhānato antarahitaṃ. Ugghāṭetvāti bhāvanāya apanetvā. Nimittaphuṭṭhokāsanti tena kasiṇanimittena phuṭṭhappadesaṃ. Tesūti catūsu arūpakkhandhesu. Viññāṇamattamevāti ‘‘viññāṇamayo attā’’ti evaṃvādī.

118.‘‘Etarahī’’ti sāvadhāraṇamidaṃ padanti tadatthaṃ dassento ‘‘idānevā’’ti vatvā avadhāraṇena nivattitamatthaṃ āha ‘‘na ito para’’nti. Tattha tattheva sattā ucchijjantīti ucchedavādī, tenāha ‘‘ucchedavasenetaṃ vutta’’nti. Bhāvinti sabbaṃ sadā bhāviṃ avinassanakaṃ. Tenāha ‘‘sassatavasenetaṃ vutta’’nti. Atathāsabhāvanti yathā paravādī vadanti, na tathā sabhāvaṃ. Tathabhāvāyāti ucchedabhāvāya vā sassatabhāvāya vā. Aniyamavacanañhetaṃ vuttaṃ sāmaññajotanāvasena. Sampādessāmīti tathabhāvaṃ assa sampannaṃ katvā dassayissāmi, patiṭṭhāpessāmīti attho. Tathā hi vakkhati ‘‘sassatavādañca jānāpetvā’’tiādi. (Dī. ni. aṭṭha. 

我来为您翻译这段巴利文：
或者"增"字表示在上义，在上面的言词是增语。在什么之上？在应当显示的义之上，这义是明显的。或者被支配的言词是增语。被什么支配？被义。如是由显示那个那个义而决定，或固定的言词是词根。因为以地界、人等那个那个方式使了知为施设，应当了知如是增语等词在一切言词中的转起，否则只有吉祥增长、财富增长等方式才是词根，"贤者、明达"等方式只以那个那个方式使了知一个义才是施设。如是以三种名说的言说的转起之道也只应当以与识俱的名色这样而已。所以说"如是"等。"应当以慧行"是应当以慧转起，意思是应当知。"轮"是烦恼轮、业轮、异熟轮三种轮。"转"是转起。那是以"将生"等五个词所说的义的结论方式而说。以"等"字应当了知也包括女人、男人等。"为名施设"是为施设蕴等、触等、有情等、女等名。事物也只是这样而已。所以说"五蕴也只以这样而已而了知"。"以这样"是以这个，意思是以与识俱的名色转起。
我作解释：
117. 以此相续为相续，是依前面所来教说的相续方式而转起的后面教说，那已显示第一句，现在应当显示第二句，显示那个义而说"如是世尊"等。"有色"是具色。"小"是不广大，意思是少。因为没有什么称为我在胜义上。只是邪见者的臆想而已，所以显示他们在何处有我想，如何对它臆想有色性等而说"凡"等。"有小色"是依所现起的遍色而有色，因为它未增长而小。"施设"是得到青遍等各种遍的人。"它"是我。"无边"是因为遍相无量而界限不现起故无边际。"除去"是以修习除去。"相触之处"是被那个遍相所触的处所。"在它们"是在四无色蕴中。"只是识"是如是说"我是识作成的"。
118. "现在"这个词含有限定，显示那个义而说"只是现在"，以限定所遮遣的义说"不是此后"。在那里在那里有情断灭为断见论者，所以说"依断灭这是所说"。"有"是一切永远存在、不坏灭。所以说"依常见这是所说"。"非如是自性"是不如外道所说的那样自性。"为如是性"是为断灭性或常住性。因为这是依一般显示而说的不定语。"我将成就"是我将显示它已成就如是性，意思是我将安立。因为如是将说"使了知常见"等。

2.118) imināti ‘‘atathaṃ vā panā’’tiādi vacanena, anucchedasabhāvampi samānaṃ sassatavādino mativasenāti adhippāyo. Upakappessāmīti upecca samatthayissāmi.

Evaṃ samānanti evaṃ bhūtaṃ samānaṃ. Rūpakasiṇajjhānaṃ rūpaṃ uttarapadalopena, adhigamanavasena taṃ etassa atthīti rūpīti āha ‘‘rūpinti rūpakasiṇalābhi’’nti. Parittattānudiṭṭhīti ettha rūpī-saddopiāvuttiādinayena ānetvā vattabbo, rūpībhāvampi hi so diṭṭhigatiko parittabhāvaṃ viya attano abhinivissa ṭhitoti. Arūpinti etthāpi eseva nayo. ‘‘Pattapalāsabahulagacchasaṅkhepena ghanagahanajaṭāvitānā nātidīghasantānā valli, tabbiparītā latā’’ti vadanti. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Kāraṇalābhe sati uppajjanārahatā anusayanaṭṭho.

Arūpakasiṇaṃ nāma kasiṇugghāṭiṃ ākāsaṃ, na paricchinnākāsakasiṇaṃ. ‘‘Ubhayampi arūpakasiṇamevā’’ti keci. Arūpakkhandhagocaraṃ vāti vedanādayo arūpakkhandhā ‘‘attā’’ti abhinivesassa gocaro etassāti arūpakkhandhagocaro, diṭṭhigatiko, taṃ arūpakkhandhagocaraṃ. Vā-saddo vuttavikappattho. Saddayojanā pana arūpaṃ arūpakkhandhā gocarabhūtā etassa atthīti arūpī, taṃ arūpiṃ. Lābhino cattāroti rūpakasiṇādilābhavasena taṃ taṃ diṭṭhivādaṃ sayameva parikappetvā taṃ ādāya paggayha paññāpanakā cattāro diṭṭhigatikā. Tesaṃ antevāsikāti tesaṃ lābhīnaṃ vādaṃ paccakkhato, paramparāya ca uggahetvā tatheva naṃ khamitvā rocetvā paññāpanakā cattāro. Takkikā cattāroti kasiṇajjhānassa alābhino kevalaṃ takkanavaseneva yathāvutte cattāro diṭṭhivāde sayameva abhinivissa paggayha ṭhitā cattāro. Tesaṃ antevāsikā pubbe vuttanayena veditabbā.

Naattapaññattivaṇṇanā

119.Āraddhavipassakopīti samparāyikavipassakopi, tena balavavipassanāya ṭhitaṃ puggalaṃ dasseti. Na paññapeti eva abahussuto pīti adhippāyo. Tādiso hi vipassanāya ānubhāvo. Sāsanikopi jhānābhiññālābhī ‘‘na paññapetī’’ti na vattabboti so idha na uddhaṭo. Idāni nesaṃ apaññāpane kāraṇaṃ dasseti ‘‘etesañhī’’tiādinā. Icceva ñāṇaṃ hoti, na viparītaggāho tassa kāraṇassa dūrasamussāritattā. Arūpakkhandhā icceva ñāṇaṃ hotīti yojanā.

Attasamanupassanāvaṇṇanā



我来为您翻译这段巴利文：
"以此"是以"非如此或"等言词，虽然是非断灭自性，但依常见论者的见解的意思。"我将成就"是我将靠近而证成。
"如是存在"是如是而存在。色遍禅称为色，是后词省略，依证得而它有此故为有色，所以说"有色是得色遍者"。"小我见"在这里有色词也应当依重复等方法而说，因为那个邪见者也执着有色性如同执着小性而住立。"无色"在这里也是这个方法。说"有多叶茎的灌木丛中茂密纠结的不太长相续的藤本，与此相反的是蔓"。"以未断义"是以道未断绝的状态。在得到因缘时应当生起的性质是随眠义。
所谓无色遍是遍除去后的虚空，不是限定虚空遍。某些人说"两者都只是无色遍"。"或以无色蕴为境"是受等无色蕴是"我"的执着的境的邪见者，那个以无色蕴为境。"或"字是已说的选择义。但词的结合是:无色是无色蕴成为它的境故为无色，那个无色。"四种得者"是依得到色遍等而自己臆想那个那个邪见论，执取它而施设的四种邪见者。"他们的弟子"是直接或间接地领受那些得者的论，同样地认可、喜好它而施设的四种。"四种推理者"是不得遍禅只是依推理而如所说的四种邪见论自己执着、执取而住立的四种。他们的弟子应当依前面所说的方法了知。
我作无施设的解释：
119. "已开始观者"是来世观者，由此显示住立于强力观的人。意思是未多闻者也不施设。因为那是观的威力。不应当说佛教徒的得禅通者"不施设"，所以这里不举出他。现在显示他们不施设的原因以"因为他们"等。只是如此智生起，不是颠倒执取因为那个原因已远远除去。结合是:只是无色蕴智生起。;

121.Diṭṭhivasena samanupassitvā, na ñāṇavasena. Sā ca samanupassanā atthato diṭṭhidassanavasena.

‘‘Vedanaṃ attato samanupassatī’’ti evaṃ āgatā vedanākkhandhavatthukā sakkāyadiṭṭhi. Iṭṭhādibhedaṃ ārammaṇaṃ na paṭisaṃvedetīti appaṭisaṃvedanoti vedakabhāvapaṭikkhepamukhena sañjānanādibhāvopi paṭikkhitto hoti tadavinābhāvatoti āha ‘‘iminā rūpakkhandhavatthukā sakkāyadiṭṭhi kathitā’’ti. ‘‘Attā me vediyatī’’ti iminā appaṭisaṃvedanattaṃ paṭikkhipati. Tenāha ‘‘nopi appaṭisaṃvedano’’ti. ‘‘Vedanādhammo’’ti pana iminā ‘‘vedanā me attā’’ti imaṃ vādaṃ paṭikkhipati. Vedanāsaṅkhāto dhammo etassa atthīti hi vedanādhammoti vedanāya samannāgatabhāvaṃ tassa paṭijānāti. Tenāha ‘‘etassa ca vedanādhammo avippayuttasabhāvo’’ti. Saññāsaṅkhāraviññāṇakkhandhavatthukā sakkāyadiṭṭhi kathitāti ānetvā sambandho. ‘‘Vedanāsampayuttattā vediyatī’’ti taṃsampayogato taṃkiccakatamāha yathā cetanāyogato cetano purisoti. Sabbesampi taṃ sārammaṇadhammānaṃ ārammaṇānubhavanaṃ labbhateva, tañca kho ekadesato phuṭṭhatāmattato , vedanāya pana vissavitāya sāmibhāvena ārammaṇarasānubhavananti. Tassā vasena saññādayopi taṃsampayuttattā ‘‘vediyatī’’ti vuccanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ ‘‘ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavantī’’ti, (dha. sa. aṭṭha. 1 dhammuddesakathā) rājasūdanidassanena vāyamattho tattha vibhāvito eva. Etassāti saññādikkhandhattayassa. ‘‘Avippayuttasabhāvo’’ti iminā avisaṃyogajanitaṃ kañci visesaṃ ṭhānaṃ dīpeti.

122.Tatthāti tesu vāresu. Tīsu diṭṭhigatikesūti ‘‘vedanā me attā’’ti, ‘‘appaṭisaṃvedano me attā’’ti, ‘‘vedanādhammo me attā’’ti ca evaṃvādesu tīsu diṭṭhigatikesu. Tissannaṃ vedanānaṃ bhinnasabhāvattā sukhaṃ vedanaṃ ‘‘attā’’ti samanupassato dukkhaṃ, adukkhamasukhaṃ vā vedanaṃ ‘‘attā’’ti samanupassanā na yuttā. Evaṃ sesadvaye pīti āha ‘‘yo yo yaṃ yaṃ vedanaṃ attāti samanupassatī’’ti.



我来为您翻译这段巴利文：
121. 依见而随观，不是依智。而那个随观以义是依见的见。
"随观受为我"如是而来的以受蕴为事的有身见。不感受可意等差别的所缘为不感受，依否定感受性的方式也否定了想等性，因为是不离那个，所以说"以此说以色蕴为事的有身见"。"我的我感受"以此否定不感受性。所以说"也非不感受"。但以"受法"否定"受是我的我"这个论。因为有受称为的法为受法，承认它具有受。所以说"而它的受法是不离性质"。引来结合说"说以想、行、识蕴为事的有身见"。"因为相应于受而感受"说由于与它相应而作它的作用，如同由于与思相应而说"有思的人"。一切有所缘法都必定有所缘的体验，而那只是从一方面被触而已，但受以自在性体验所缘味。依它的力量，想等因为与它相应所以说"感受"。如是在《殊胜义注》中说："到达所缘味体验处时，其余相应法只体验一点分"，或以王的厨师的譬喻在那里已经显明这个义。"它的"是想等三蕴。以"不离性质"显示由不相离而生的某种差别处。
122. "在那里"是在那些品。"在三邪见者"是如是说"受是我的我"、"不感受是我的我"、"受法是我的我"的三邪见者。因为三受是不同自性，随观乐受为"我"者，随观苦受或不苦不乐受为"我"是不合理的。如是在其余二种中也，所以说"凡是随观那个那个受为我者"。

123.‘‘Hutvā abhāvato’’ti iminā udayabbayavantatāya aniccāti dasseti, ‘‘tehi tehī’’tiādinā anekakāraṇasaṅkhatattā saṅkhatāti. Taṃ taṃ paccayanti ‘‘indriyaṃ, ārammaṇaṃ, viññāṇaṃ, sukha, vedanīyo phasso’’ti evaṃ ādikaṃ taṃ taṃ attano kāraṇaṃ paṭicca nissāya sammā sassatādibhāvassa, ucchedādibhāvassa ca abhāvena ñāyena samakāraṇena sadisakāraṇena anurūpakāraṇena uppannā. Khayasabhāvāti khayadhammā, vayasabhāvāti vayadhammā virajjanasabhāvāti virāgadhammā, nirujjhanasabhāvāti nirodhadhammā, catūhipi padehi vedanāya bhaṅgabhāvameva dasseti. Tenāha ‘‘khayoti…pe… khayadhammātiādi vutta’’nti.

Vigatoti sabhāvavigamena vigato. Ekassevāti ekasseva diṭṭhigatikassa. Tīsupi kālesūti tissannaṃ vedanānaṃ pavattikālesu. Eso me attāti ‘‘eso sukhavedanāsabhāvo, dukkhaadukkhamasukhavedanāsabhāvo me attā’’ti kiṃ pana hotī, ekasseva bhinnasabhāvataṃ anummattako kathaṃ paccetīti adhippāyena pucchati. Itaro evampi tassa na hoti yevāti dassento ‘‘kiṃ pana na bhavissatī’’tiādimāha. Visesenāti sukhādivibhāgena. Sukhañca dukkhañcāti ettha ca-saddena adukkhamasukhaṃ saṅgaṇhāti, sukhasaṅgahameva vā tena kataṃ santasukhumabhāvato. Avisesenāti avibhāgena vedanāsāmaññena. Vokiṇṇanti sukhādibhedena vomissakaṃ. Taṃ tividhampi vedanaṃ esa diṭṭhigatiko ekajjhaṃ gahetvā attāti samanupassati. Ekakkhaṇe ca bahūnaṃ vedanānaṃ uppādo āpajjati avisesena vedanāsabhāvattā. Attano hi tasmiṃ sati sadā sabbavedanāpavattippasaṅgato diṭṭhigatiko agatiyā ekakkhaṇepi bahūnampi vedanānaṃ uppattiṃ paṭijāneyyāti tassa avasaraṃ adento ‘‘na ekakkhaṇe bahūnaṃ vedanānaṃ uppatti atthī’’ti āha, paccakkhaviruddhametanti adhippāyo. Etena petaṃ nakkhamatīti etena viruddhattasādhanenapi sabbena sabbaṃ attano abhāvenapi paṇḍitānaṃ na ruccati, etaṃ dassanaṃ dhīrā nakkhamantīti attho.



我来为您翻译这段巴利文：
123. 以"有已无"显示因有生灭性故是无常，以"由那个那个"等显示因多种因缘所造故是有为。"那个那个缘"是"根、所缘、识、乐、所感触"等如是那个那个自己的因，依靠、依止，由于正确地无常住等性、断灭等性，依正理、等因、相似因、相应因而生起。"灭尽性"是灭尽法，"衰败性"是衰败法，"离染性"是离染法，"灭没性"是灭没法，以四个句都显示受的坏灭性。所以说"灭尽...等...说灭尽法等"。
"离去"是以自性离去而离去。"只一个"是只一个邪见者。"在三时"是在三受转起的时。"这是我的我"问"这个乐受性质、苦受不苦不乐受性质是我的我"究竟是什么，意思是非疯者怎么会相信只一个有不同性质。另一个为了显示即使如此也不是他的而说"究竟难道不会"等。"以差别"是以乐等差别。"乐和苦"这里以"和"字包括不苦不乐，或以它作包括乐，因为[不苦不乐]是寂静微细。"无差别"是以无差别的受的共相。"混杂"是以乐等差别混合。那个邪见者一起摄取那三种受而随观为我。而在一刹那多受生起有过失，因为无差别是受性质。因为当有我时有一切受常转起的过失，邪见者陷入邪途会承认在一刹那也有多受生起，为了不给他机会而说"在一刹那没有多受生起"，意思是这违背现见。"以此这也不认可"意思是以此相违性的成就也由于一切方面无我，智者不喜好，贤者不认可这个见。

124. Indriyabaddhepi rūpappabandhe vāyodhātuvipphāravasena kāci kiriyā nāma labbhatīti suddharūpakkhandhepi yattha kadāci vāyodhātuvipphāro labbhati, tameva nidassanabhāvena gaṇhanto ‘‘tālavaṇṭe vā vātapāne vā’’ti āha. Vedanādhammesūti vedanādhammavantesu. ‘‘Ahamasmī’’ti iminā tayopi khandhe ekajjhaṃ gahetvā ahaṃkārassa uppajjanākāro vuttoti. ‘‘Ayamahamasmī’’ti pana iminā tattha ekaṃ ekaṃ gahetvā ahaṃkārassa uppajjanākāro vutto. Tenāha ‘‘ekadhammopī’’tiādi . Tanti ‘‘ahamasmī’’ti ahaṃkāruppattiṃ. Sā hi catukkhandhanirodhena anupalabbhamānasannissayā sasavisāṇatikhiṇatā viya na bhaveyyāvāti.

Ettāvatāti ‘‘kittāvatā ca ānandā’’tiādinā ‘‘tantākulakajātā’’ti padassa anusandhidassanavasena pavattena ettakena desanādhammena. Kāmaṃ heṭṭhāpi vaṭṭakathāva kathitā, idha pana diṭṭhigatikassa vaṭṭato sīsukkhipanāsamatthatāvibhāvanavasena micchādiṭṭhiyā mahāsāvajjabhāvadīpaniyakathā pakāsitāti taṃ dassento ‘‘vaṭṭakathā kathitā’’ti āha. Nanu vaṭṭamūlaṃ avijjā taṇhā, tā anāmasitvā tato aññathā kasmā idha vaṭṭakathā kathitāti āha ‘‘bhagavāhī’’tiādi. Avijjāsīsenāti avijjaṃ uttamaṅgaṃ katvā, avijjāmukhenāti attho. Koṭi na paññāyatīti ‘‘asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbe atthī’’ti avijjāya ādi mariyādā appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati avijjamānattā evāti attho. Ayaṃ paccayo idappaccayo, tasmā idappaccayā, imasmā āsavādikāraṇāti attho. Bhavataṇhāyāti bhavasaṃyojanabhūtāya taṇhāya. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. ‘‘Tattha tattha upapajjanto’’ti iminā ‘‘ito ettha etto idhā’’ti evaṃ apariyantaṃ aparāparuppattiṃ dasseti. Tenāha ‘‘mahāsamudde’’tiādi.

126.Paccayākāramūḷhassāti bhūtakathanametaṃ, na visesanaṃ. Sabbopi hi diṭṭhigatiko paccayākāramūḷho evāti. Vivaṭṭaṃ kathentoti vaṭṭato vinimuttattā vivaṭṭaṃ, vimokkho, taṃ kathento . Kārakassāti satthuovādakārakassa, sammāpaṭipajjantassāti attho. Tenāha ‘‘satipaṭṭhānavihārino’’ti. So hi vedanānupassanāya, dhammānupassanāya ca sammāpaṭipattiyā ‘‘neva vedanaṃ attānaṃ samanupassatī’’tiādinā vattabbataṃ arahati. Tenāha ‘‘evarūpo hī’’tiādi. Sabbadhammesūti sabbesu tebhūmakadhammesu. Te hi sammasanīyā. Na aññanti vedanāya aññaṃ saññādidhammaṃ attānaṃ na samanupassatīti. ‘‘Khandhalokādayo’’ti rūpādidhammā eva vuccanti, tesaṃ samūhoti dassetuṃ ‘‘rūpādīsu dhammesū’’ti vuttaṃ. Na upādiyati diṭṭhitaṇhāgāhavasena. ‘‘Seyyohamasmī’’tiādinā (saṃ. ni. 


我很乐意帮您将这段巴利文翻译成简体中文。我会直译原文,保持完整性,不省略重复内容,并在章节编号后加反斜杠。
124.. 即使在仅与感官相关的色法相续中,由于风界的扩展作用也能产生某种活动。因此在纯粹的色蕴中,任何时候只要能获得风界的扩展,就以此作为示例,所以说"在扇子或窗户中"。"在受法中"指在具有受法者中。以"我是"这句话表明将三蕴合在一起而产生我执的情形。而"这是我"这句话则表明在其中一一取蕴而产生我执的情形。因此说"即使一法"等。"那个"指"我是"的我执生起。因为当四蕴灭时,由于无所依止,就像兔角的锐利性一样不应存在。
"到此为止"指从"阿难,多少"开始,通过显示"如线团纠结"等词的关联而进行的这些教法。虽然在前面也讲述了轮回之说,但这里是通过显示邪见者从轮回中抬头的能力而阐明邪见的大过失的开示,因此说"讲述了轮回之说"。若问:难道轮回的根源不是无明和爱吗?为什么这里不触及它们而以其他方式讲述轮回之说呢?为此说"因为世尊"等。"以无明为首"指以无明为最上,意思是以无明为门。"边际不可见"意思是"某某正等觉者或转轮王时期无明生起,在那之前没有"这样的无明的最

4.108; mahāni. 21, 178; dha. sa. 1121; vibha. 832, 866) pavattamānamaññanāpi taṇhādiṭṭhimaññanā viya paritassanarūpā evāti āha ‘‘taṇhādiṭṭhimānaparitassanāyapī’’ti.

Sā evaṃ diṭṭhīti sā arahato evaṃpakārā diṭṭhīti yo vadeyya , tadakallaṃ, taṃ na yuttanti attho. Evamassa diṭṭhīti etthāpi evaṃpakārā assa arahato diṭṭhītiādinā yojetabbaṃ. Evañhi satīti yo vadeyya ‘‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’’ti, tassa ce vacanaṃ tathevāti attho. ‘‘Arahā na kiñci jānātī’’ti vuttaṃ bhaveyya jānato tathā diṭṭhiyā abhāvato. Tenevāti tathā vattumayuttattā eva. Catunnampi nayānanti ‘‘hoti tathāgato’’tiādinā āgatānaṃ catunnaṃ vārānaṃ. Ādito tīsu vāresu saṅkhipitvā pariyosānavāre vitthāritattā ‘‘avasāne ‘taṃ kissa hetū’tiādimāhā’’ti vuttaṃ. ‘‘Ādito tīsu vāresu tatheva desanā pavattā, yathā pariyosānavāre, pāḷi pana saṅkhittā’’ti keci.

Vohāroti ‘‘satto itthī puriso’’tiādinā, ‘‘khandhāāyatanānī’’tiādinā, ‘‘phasso vedanā’’tiādinā ca vohāritabbavohāro. Tassa pana vohārassa pavattiṭṭhānaṃ nāma saṅkhepato ime evāti āha ‘‘khandhā āyatanāni dhātuyo’’ti. Yasmā nibbānaṃ pubbabhāge saṅkhārānaṃ nirodhabhāveneva paññāpiyati ca, tasmā tassāpi khandhamukhena avacaritabbatā labbhatīti ‘‘paññāya avacaritabbaṃ khandhapañcaka’’nti vuttaṃ. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti. (Saṃ. ni. 1.107; a. ni. 4.45) paññāvacaranti vā tebhūmakadhammānametaṃ gahaṇanti ‘‘khandhapañcaka’’ntveva vuttaṃ, tasmā ‘‘yāvatā paññā’’ti etthāpi lokiyapaññāya eva gahaṇaṃ daṭṭhabbaṃ. Vaṭṭakathā hesāti. Tathā hi ‘‘yāvatā vaṭṭaṃ vaṭṭati’’ icceva vuttaṃ. Tenevāha ‘‘tantākulakapadasseva anusandhi dassito’’ti. Yasmā bhagavā diṭṭhisīsenettha vaṭṭakathaṃ kathetvā yathānusandhināpi vaṭṭakathaṃ kathesi, tasmā ‘‘tantākulakapadassevaanusandhi dassito’’ti sāvadhāraṇaṃ katvā vuttaṃ. Paṭiccasamuppādakathā panettha yāvadeva tassa gambhīrabhāvavibhāvanatthāya vitthāritā, vivaṭṭakathāpi samānā idha paccāmaṭṭhāti daṭṭhabbaṃ.

Sattaviññāṇaṭṭhitivaṇṇanā

127.Gacchantogacchantoti samathapaṭipattiyaṃ suppatiṭṭhito hutvā vipassanāgamanena, maggagamanena ca gacchanto gacchanto. Ubhohi bhāgehi muccanato ubhatobhāgavimutto nāma hoti. So ‘‘evaṃ asamanupassanto’’ti vutto vipassanāyānikoti katvā ‘‘yo ca na samanupassatīti vutto so yasmā gacchanto gacchanto paññāvimutto nāma hotī’’ti vuttaṃ. Heṭṭhā vuttānanti ‘‘kittāvatā ca, ānanda, attānaṃ na paññapento na paññāpetī’’tiādinā (dī. ni. 2.119), ‘‘yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassatī’’tiādinā (dī. ni. 

我来帮您将这段巴利文翻译成简体中文。我将保持完整直译,不省略重复内容,并在章节编号后加反斜杠。
正如渴爱和邪见的妄想一样,以"我胜过他人"等方式进行的妄想也是一种忧虑的形态,因此说"对渴爱、邪见、慢心的忧虑"。
如果有人说"这就是阿罗汉如此的见",那是不恰当的,是不合理的。对于"他有如此见"这句话也应当这样理解为"阿罗汉有如此见"等。"如果是这样"意思是如果有人说"如来死后存在,这是他的见",如果他的话语是如此。由于知者没有这样的见,所以会说"阿罗汉什么都不知道"。"正因为这样"意思是因为不应该那样说。"四种方式"指"如来存在"等四个章节。因为在开始的三个章节中简略说明,在最后章节详细说明,所以说"在最后说'这是什么因'等"。有些人说"在开始的三个章节中,教说的进行方式与最后章节相同,但经文是简略的"。
"言说"指以"众生、女人、男人"等,"蕴、处"等,"触、受"等方式的表达。简要来说,这些言说的运行处就是这些,因此说"蕴、处、界"。因为涅槃在前分是以诸行的止息而施设的,所以也可以通过蕴的方式来理解,因此说"以慧所应了知的五蕴"。所以世尊说"就在这一寻长、有想、有意的身体中,我施设世界、世界集、世界灭、导向世界灭的道路"。或者"慧行境"是三界法的总称,所以只说"五蕴",因此在"以慧所及"中也应当理解为只取世间慧。这是轮回之说。因此只说"轮回转动的范围"。因此说"只显示了线团纠结之词的关联"。因为世尊在这里以见为首说轮回之说,并且依照文脉也说了轮回之说,所以加上限定词说"只显示了线团纠结之词的关联"。应当理解,这里详述缘起说只是为了显示它的深奥性,虽然也有出离说但在这里没有提及。
七识住品释义
127.. "不断前进"指在止行中善立足后,以观行和道行不断前进。因为从两方面解脱,所以称为双分解脱。他被说为"如此不见"是观行者,因此说"所说的不见者,因为不断前进而成为慧解脱者"。"前面所说"指从"阿难,多少不施设我而不施设"等开始,"阿难,当比丘不见受为我"等开始。

2.125 ādayo) ca heṭṭhā pāḷiyaṃ āgatānaṃ dvinnaṃ puthujjanabhikkhūnaṃ. Nigamananti nissaraṇaṃ. Nāmanti paññāvimuttādināmaṃ.

Paṭisandhivasena vuttāti nānattakāyanānattasaññitāvisesavisiṭṭhapaṭisandhivasena vuttā satta viññāṇaṭṭhitiyo. Taṃtaṃsattanikāyaṃ pati nissayato hi nānattakāyāditā taṃpariyāpannapaṭisandhisamudāgatāti daṭṭhabbā tadabhinibbattakakammabhavassa tathā āyūhitattā. Catasso āgamissantīti rūpavedanāsaññāsaṅkhārakkhandhavasena catasso viññāṇaṭṭhitiyo āgamissanti ‘‘rūpupāyaṃ vā āvuso viññāṇaṃ tiṭṭhamānaṃ tiṭṭhatī’’tiādinā (dī. ni. 

我来帮您将这段巴利文翻译成简体中文。我将保持完整直译,不省略重复内容,并在章节编号后加反斜杠。
2.125. 和在前面经文中出现的两种凡夫比丘。"结论"指出离。"名"指慧解脱等名。
"依托结生而说"指依托以异身异想为特征的结生而说的七识住。应当理解,对于各个众生类来说,异身等性质是从属于其中的结生所产生的,这是因为产生它们的业有是这样造作的。"将有四种"指依色、受、想、行蕴而有四种识住将要说明,如"诸友,识住立时,是依托色而住"等。

3.311). Viññāṇapatiṭṭhānassāti paṭisandhiviññāṇassa etarahi patiṭṭhānakāraṇassa. Atthato vuttavisesavisiṭṭhā pañcavokāre rūpavedanāsaññāsaṅkhārakkhandhā, catuvokāre vedanādayo tayo khandhā veditabbā. Sattāvāsabhāvaṃ upādāya ‘‘dve ca āyatanānīti dve nivāsaṭṭhānānī’’ti vuttaṃ. Nivāsaṭṭhānapariyāyopi āyatanasaddo hoti yathā ‘‘devāyatanadvaya’’nti. Sabbanti viññāṇaṭṭhiti āyatanadvayanti sakalaṃ. Tasmā gahitaṃ tattha ekameva aggahetvāti adhippāyo. Pariyādānaṃ anavasesaggahaṇaṃ na gacchati vaṭṭaṃ viññāṇaṭṭhitiāyatanadvayānaṃ aññamaññaantogadhattā.

Nidassanatthe nipāto, tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kārakassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā, iminā nayena sesapadesupi attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato, apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha ‘‘catuapāyavinimuttā’’ti. Dhammapadanti satipaṭṭhānādidhammakoṭṭhāsaṃ. Vijāniyāti sutamayena tāva ñāṇena vijānitvā. Tadanusārena yonisomanasikāraṃ paribrūhanto sīlavisuddhiādikaṃ sammāpaṭipattiṃ api paṭipajjema. Sā ca paṭipatti hitāya diṭṭhadhammikādisakalahitāya amhākaṃ siyā. Idāni tattha sīlapaṭipattiṃ tāva vibhāgena dassento ‘‘pāṇesu cā’’ti gāthamāha.

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahanto brahmānoti mahābrahmuno. Satipi tesaṃ tividhānampi paṭhamena jhānena abhinibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ ‘‘brahmapārisajjā panā’’tiādi vuttaṃ. Parittenāti hīnena, sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā, paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa. Hīnapaṇītānaṃ majjhe bhavattā majjhimena, sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā, paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro, sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratarova, taṃ panettha appamāṇaṃ. Tathā hi parittābhādīnaṃ, parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthāpīyatīti ‘‘ekattakāyā’’ tveva vuccanti. Paṇītenāti ukkaṭṭhena, sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā, subhāvitaṃ vā sammadeva vasibhāvaṃ pāpitaṃ paṇītaṃ padhānabhāvaṃ nītanti katvā, idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇassa mahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti ‘‘brahmakāyikā’’ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena saññāya ekattasabhāvattā . Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi.

Evanti iminā nānattakāyaekattasaññinoti dasseti.


我来 完整翻译这段巴利文为简体中文:
"识的住处"指现在结生识的安住因缘。从意义上说,应当理解在五蕴中是指具有所说特征的色、受、想、行蕴,在四蕴中是指受等三蕴。因为是有情的住处,所以说"二处即二住处"。处字也可以作为住处的同义词,如"二天处"。"一切"指识住和二处的全部。因此其意思是不取其中之一而全部取。由于识住和二处互相包含,所以不能穷尽轮回。
是譬喻词,所以"就如人类"意思是"如同人类"。即使外在的造作者无差别,由于内在的差别而有差异。"异身"指他们的身体有差别,或者他们有差异的身体,其他词也应按此方式理解。"他们"指人类。"异想"指他们有不同的想。"堕落"指他们从安乐堕落,因为即使是天人也没有天界的成就,或者说"堕落"是指没有堕入恶趣。因此说"脱离四恶趣"。"法分"指念处等法类。"应知"指首先以闻所成智了知。随顺于此增长如理作意,我们也应当实践以戒清净等为始的正确修行。而那修行应当对我们现世及未来一切利益有益。现在首先以分类显示其中的戒行,说了"对于生命等"的偈颂。
生于初禅所生的梵众、梵群中为梵众天。生于大梵众的眷属中为梵辅天,因为住在他的侍从位置。住在大梵的辅佐位置为梵辅天。以寿命、光明等超胜为大梵天。虽然这三类都是以初禅所生,但为显示由于禅那运作的差别而有此差异,所以说"但梵辅天"等。"微弱"指低劣,这低劣性应当由欲等的低劣性来理解,或者说刚获得时为低劣。"劫"指无数劫。因为处在低劣与殊胜之中而说"中等",这中等性应当由欲等的中等性来理解,或者说获得后未充分修习为中等。"半劫"指无数劫的半劫。"更广大"指比梵辅天在量上更广大,在本质上更殊胜。因为在本质上也确实更殊胜,这里不论其量。同样,虽然少光天等、少净天等的身体在本质上有差别,但都以一性来确定,所以称为"一身"。"殊胜"指最上,这最上性应当由欲等的最上性来理解,或者说善加修习、完全自在而达到最上、主要的地位,这里的劫也应当依无数劫来理解,因为完整的大劫是不可能的。"如是"指如上所说的方式。"他们"指所说的三种梵天。"想的一性"指由三因性而想的本质为一。因为在其相应法方面也没有其他差别。
"如是"以此显示异身一想。


Daṇḍaukkāyāti daṇḍadīpikāya. Saratīti dhāvati viya. Vissaratīti vippakiṇṇā viya dhāvati . Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhā, appamāṇābhāpi gahitā.

Sobhanā pabhā subhā, subhāya kiṇṇā subhākiṇṇāti vattabbe ā-kārassa rassattaṃ, antima-ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā, aṭṭhakathāyaṃpana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti ‘‘subhena okiṇṇā vikiṇṇā’’ti attho vutto, etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa, saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

Vivaṭṭapakkhe ṭhitā napunarāvattanato. ‘‘Na sabbakālikā’’ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ ‘‘kappasatasahassampī’’tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato, aññesañca tattha anuppajjanato buddhasuññeloke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā, khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvo dīpito, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ navasu sattāvāsesu catutthasattāvāsaṃyeva bhajanti.

Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, sabbaso aviññāṇaṃ na hotīti nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu avatvā.



我来帮您完整翻译这段巴利文为简体中文：
"火炬"指手持的灯火。"流动"好像奔走。"散开"好像分散地奔走。"两劫"指两大劫。对后面的也是这样理解。"在此"指在此经中。依最胜的范围而言,以说"光音天"就已经包含了一切少光天、无量光天。
"净"指美好的光明,本应说"被净所遍满为遍净",但将长音a变短,最后的ṇa音变成ha音,而说为"净遍"。但在注疏中说是不动、坚实的光明为净的同义词,所以解释为"被净所遍满、散布",这里也必须接受最后的ṇa音变成ha音。光明不会断断续续地发出,因为是坚实的。只属于第四识住,因为身和想都是一相。因为有广大、寂静、快乐、寿命、光明等果报,所以称为广果。"在此"指在识住中。
住于出离品,因为不再返回。说"不是永恒的",为了说明这个非永恒性而说"即使十万劫"等。因为在十六万劫后出生的净居梵天般涅槃,其他众生也不会在那里出生,所以在无佛的世界那处是空的,因此净居天不是永恒的,净居地界就像营地一样。此经通过显示净居天是有情住处而显示其是识住,所以净居天在七识住中也属于第四识住,在九有情居中也只属于第四有情居。
"微细"是因为达到只剩下行的微细状态。因为没有明显的识的作用所以不是识,但也不是完全无识,所以说非无识,因此不说在具有完全识作用的识住中。

128.Tañca viññāṇaṭṭhitinti paṭhamaṃ viññāṇaṭṭhitiṃ. Heṭṭhā vuttanayena sarūpato, manussādivibhāgato, saṅkhepato, ‘‘nāmañca rūpañcā’’ti bhedato ca pajānāti. Tassā samudayañcāti tassā paṭhamāya viññāṇaṭṭhitiyā pañcavīsatividhaṃ samudayañca pajānāti. Atthaṅgamepi eseva nayo. Assādetabbato, assādato ca assādaṃ. Ayaṃ aniccādibhāvo ādīnavo. Chandarāgo vinīyati etena, ettha vāti chandarāgavinayo, saha maggena nibbānaṃ. Chandarāgappahānanti etthāpi eseva nayo. Mānadiṭṭhīnaṃ vasenāhanti vā, taṇhāvasena mamanti vā abhinandanāpi mānassa paritassanā viya daṭṭhabbā. Sabbatthāti sabbesu sesesu aṭṭhasupi vāresu . Tatthāti upari tīsu viññāṇaṭṭhitīsu dutiyāyatanesu. Tattha hi rūpaṃ natthi. Puna tatthāti paṭhamāyatane. Tattha hi eko rūpakkhandhova. Etthāti ca tameva sandhāya vuttaṃ. Tattha hi rūpassa kammasamuṭṭhānattā āhāravasena yojanā na sambhavati.

Yato khoti ettha to-saddo dā-saddo viya kālavacano ‘‘yato kho, sāriputta, bhikkhusaṅgho’’tiādīsu (pārā. 21) viyāti vuttaṃ ‘‘yadā kho’’ti. Aggahetvāti kañcipi saṅkhāraṃ ‘‘etaṃ mamā’’tiādinā aggahetvā. Paññāvimuttoti aṭṭhannaṃ vimokkhānaṃ anadhigatattā sātisayassa samādhibalassa abhāvato paññābaleneva vimutto. Tenāha ‘‘aṭṭha vimokkhe asacchikatvā paññābalenevā’’tiādi. Appavattinti āyatiṃ appavattiṃ katvā. Pajānanto vimuttoti vā paññāvimutto, paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri saccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto. So paññāvimutto. Sukkhavipassakoti samathabhāvanāsinehābhāvena sukkhā lūkhā, asiniddhā vā vipassanā etassāti sukkhavipassako. Ṭhatvāti pādakakaraṇavasena ṭhatvā. Aññatarasminti ca aññataraaññatarasmiṃ, ekekasminti attho. Evañhissa pañcavidhatā siyā. ‘‘Na heva kho aṭṭha vimokkhe kāyena phusitvā viharatī’’ti iminā sātisayassa samādhibalassa abhāvo dīpito. ‘‘Paññāya cassa disvā’’tiādinā sātisayassa paññābalassa bhāvo. Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passanti, dassanakāraṇā pana parikkhīṇā ‘‘disvā parikkhīṇā’’ti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ āsavānaṃ khayassa purimakiriyā hoti.

Aṭṭhavimokkhavaṇṇanā



我来帮您将这段巴利文完整翻译成简体中文：
128.. "那识住"指第一识住。依前所说的方法,从自相、人等的差别、简略和"名与色"的区分等方面来了知。"其生起"指了知第一识住二十五种生起。对于灭没也是这个方法。因为可以被享受,也因为享受而有可乐。这无常等性质是过患。依此或在此调伏欲贪,所以是欲贪调伏,与道一起的涅槃。"欲贪断"在此也是同样的道理。或者以慢见的方式说"我",或者以爱的方式说"我的",这些欢喜也应当视如慢的忧虑。"一切处"指其余八个章节中的一切处。"在彼"指上面三识住二处中。因为在那里没有色。又"在彼"指第一处。因为在那里只有一个色蕴。"在此"也是指那个。因为在那里色是业所生,所以不能以食的方式来解释。
"当"在这里的"to"字如同"dā"字表示时间,如在"当,舍利弗,比丘僧"等处一样,所以说"当时"。"不执取"指不以"这是我的"等方式执取任何行。"慧解脱"因为未证得八解脱,缺乏殊胜的定力,只依慧力而解脱。所以说"不证八解脱而只依慧力"等。"不生起"指造成未来不生起。或者了知而解脱为慧解脱,离开初禅触而以遍知等方式知道、通达四谛,因为到达这些作用的顶点而完成作用,特别解脱为解脱。他是慧解脱。"干观行者"因为缺乏止禅修的润泽,所以观是干燥的、粗糙的,或者说是不润泽的观,他有这样的观所以是干观行者。"安住"指依作基础的方式安住。"某一"指任一,意思是每一个。这样他就有五种。以"不以身触八解脱而住"这句话显示缺乏殊胜的定力。以"以慧见"等显示具有殊胜的慧力。"诸漏因以慧见而尽"不是诸漏见慧,而是因见而尽,所以说"见而尽"。因为尽依赖于见,所以见是诸漏尽的先行动作。
八解脱释义

129.Ekassabhikkhunoti sattasu ariyapuggalesu ekassa bhikkhuno. Viññāṇaṭṭhitiādinā parijānanādivasappa vattaniggamanañca paññāvimuttanāmañca. Itarassāti ubhatobhāgavimuttassa. Ime sandhāya hi pubbe ‘‘dvinnaṃ bhikkhūna’’nti vuttaṃ. Kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato ‘‘attho’’ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā ‘‘aṭṭho’’ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena, etena satipi sabbassāpi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso, yathā taṃ saddhāvimuttatā diṭṭhippattassa. Tathā paccanīkadhammehi suṭṭhu vimuttatāya , evaṃ aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi, kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti, yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpī-saddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpavasena paṭiladdhaṃ jhānaṃ idha paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādirūpānī’’ti. Rūpe kasiṇarūpe saññā rūpasaññā, sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭikkhepena arūpasaññī. Tenāha ‘‘ajjhattaṃ na rūpasaññī’’tiādi.

‘‘Anto appanāyaṃ subhanti ābhogo natthī’’ti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā samatthitā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati , tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito, yasmā pana mettāvasena pavattamānā bhāvanā satte appaṭikūlato dahanti tesu tato adhimuccitvāva pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 212) ‘‘brahmavihārabhāvanā subhavimokkho’’ti vuttā, tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avassissati. Visuddhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato, ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.



我来帮您将这段巴利文完整翻译成简体中文：
129.. "一个比丘"指七种圣者中的一个比丘。以识住等的遍知等方式的出离和慧解脱之名。"另一个"指双分解脱者。因为前面说"两个比丘"就是指这两种。"以何义"指以何种本质。因为本质是由智如实地、应当了知地而知,所以称为"义",这个词把"ttha"音变成"ṭṭha"音而说成"aṭṭho"。"以胜解义"指以殊胜的解脱义,通过这个显示,虽然一切色界禅都有以镇伏方式从对治解脱的性质,但由特殊的修习使那禅那从对治中特别解脱而转起,这是显示修习的特殊性。即使是同类的也会因修习的特殊而有转起方式的差别,就像信解者与见到达者那样。同样,因为从违逆法中善解脱,这样以不被抑制、无疑虑、欢喜的方式善胜解的意义也是解脱。所以说"对所缘"等。"这个意义"指这个胜解义在最后的灭尽解脱中是没有的,那里只有单纯的解脱义,这个他自己后面会说。
"有色"指由于这个包含在自相续中的色而具足,那是因为作为某禅那的因而特殊的色,由这特殊的色而称为"有色",因为"有色"这个词表示殊胜义,所以应当理解就是依自相续所摄色而获得的禅那在这里是究竟意义上成就有色性的。所以说"内"等。色禅即色,省略后面的词。而这里"诸色"应当理解为省略前面的词。所以说"青等遍处色"。色中、遍处色中的想是色想,他有这个所以是有色想,以想为首说禅那。与此相反的是无色想。所以说"内无色想"等。
以"在定中没有'净'的作意"这句话显示依先前作意而有如此胜解。这样就合理地回答了为何应当如此说的质难。因为在清净的青等色遍中,对于在那里修习的人依欢喜而有善胜解义,所以在注疏中如此解释第三解脱;又因为依慈心而转起的修习视有情为不厌恶而在他们之中以此而胜解而转起,所以在《无碍解道》中说"梵住修习是净解脱",应当理解这两种说法因为是依各自的方式而说,所以不相违。
"一切"指无余。因为四无色蕴连一部分也不会在那里留下。"因清净"指依所限定的时间而灭。称为"最上解脱"是因为只能由圣者入定,以圣果为终点,以及在现法中证得涅槃的缘故。

130.Ādito paṭṭhāyāti paṭhamasamāpattito paṭṭhāya. Yāva pariyosānā samāpatti, tāva. Aṭṭhatvāti katthaci samāpattiyaṃ aṭṭhito eva, nirantarameva paṭipāṭiyā, uppaṭipāṭiyā ca samāpajjatevāti attho. Tenāha ‘‘ito cito ca sañcaraṇavasena vutta’’nti. Icchati samāpajjituṃ. Tattha ‘‘samāpajjati pavisatī’’ti samāpattisamaṅgīpuggalo taṃ taṃ paviṭṭho viya hotīti katvā vuttaṃ.

Dvīhibhāgehi vimuttoti arūpajjhānena vikkhambhanavimokkhena, maggena samucchedavimokkhenāti dvīhi vimuccanabhāgehi, arūpasamāpattiyā rūpakāyato, maggena nāmakāyatoti dvīhi vimuccitabbabhāgehi ca vimutto. Tenāha ‘‘arūpasamāpattiyā’’tiādi . Vimuttoti hi kilesehi vimutto, vimuccanto ca kilesānaṃ vikkhambhanasamucchindanehi kāyadvayato vimuttoti ayamettha attho. Gāthāya ca ākiñcaññāyatanalābhino upasivabrāhmaṇassa bhagavatā ‘‘nāmakāyā vimutto’’ti ubhatobhāgavimutto muni akkhāto. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati. Evaṃ muni nāmakāyā vimuttoti evaṃ arūpaṃ upapanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto, tattha ca catutthamaggaṃ nibbattetvā nāmakāyassa pariññātattā puna nāmakāyāpi vimutto. Ubhatobhāgavimutto khīṇāsavo hutvā anupādāya parinibbānasaṅkhātaṃ atthaṃ paleti na upeti saṅkhaṃ, ‘‘khattiyo brāhmaṇo’’ti evaṃ ādikaṃ samaññaṃ na gacchatīti attho.

‘‘Aññatarato vuṭṭhāyā’’ti idaṃ kiṃ ākāsānañcāyatanādīsu aññataralābhīvasena vuttaṃ, udāhu sabbāruppalābhīvasenāti yathicchasi, tathā hotu, yadi sabbāruppalābhīvasena vuttaṃ, na koci virodho. Atha tattha aññataralābhīvasena vuttaṃ, ‘‘yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjatī’’tiādivacanena virujjheyyāti? Yasmā arūpāvacarajjhānesu ekassāpi lābhī ‘‘aṭṭhavimokkhalābhī’’ tveva vuccati aṭṭhavimokkhe ekadesassāpi taṃnāmadānasamatthatāsambhavato. Ayañhi aṭṭhavimokkhasamaññā samudāye viya tadekadesepi niruḷhāpattisamaññā viyāti. Tena vuttaṃ ‘‘ākāsānañcāyatanādīsu aññatarato vuṭṭhāyā’’ti. ‘‘Pañcavidho hotī’’ti vatvā chabbidhataṃpissa keci parikappenti, taṃ tesaṃ matimattaṃ, nicchitovāyaṃ pañho pubbācariyehīti dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Tattha kecīti uttaravihāravāsino, sārasamāsācariyā ca. Te hi ‘‘ubhatobhāgavimuttoti ubhayabhāgavimutto samādhivipassanāto’’ti vatvā rūpāvacarasamādhināpi samādhiparipanthato vimuttiṃ maññanti. Evaṃ rūpajjhānabhāgena, arūpajjhānabhāgena ca ubhato vimuttoti pāyasamāno. ‘‘Tādisamevā’’ti iminā yādisaṃ arūpāvacarajjhānaṃ kilesavikkhambhane, tādisaṃ rūpāvacaracatutthajjhānaṃ pīti imamatthaṃ ullaṅgeti. Tenāha ‘‘tasmā’’tiādi.


我来帮您将这段巴利文完整翻译成简体中文：
130.. "从开始"指从第一定开始。直到最后的定。"不住"指不住于任何定中,而是连续地依次或不依次入定,这就是其意思。所以说"依来回游行的方式说"。欲入定。这里说"入定、进入",是因为具有定的人好像进入那个那个定。
"由二分解脱"指由无色禅镇伏解脱和道断除解脱这两种解脱分,也指由无色定从色身和由道从名身这两个应当解脱分而解脱。所以说"由无色定"等。"解脱"是从烦恼解脱,而解脱时由镇伏和断除烦恼而从两种身解脱,这是这里的意思。在偈颂中,世尊说得无所有处的优波湿婆婆罗门是"从名身解脱"的双分解脱牟尼。其中"走向灭没"指趣向灭没。"不入计量"指不进入"他去了某某方向"这样的言说。"如是牟尼从名身解脱"指如是投生无色的学处牟尼本来就从色身解脱,在那里生起第四道后因遍知名身而又从名身解脱。成为漏尽的双分解脱者,趣向无取般涅槃的灭没,不进入"刹帝利、婆罗门"等这样的共称。
"从某一出定"这是依获得空无边处等其中某一个而说的呢,还是依获得一切无色而说的?随你怎么认为好了。如果是依获得一切无色而说,就没有任何矛盾。如果是依获得其中某一个而说的,岂不是与"阿难,比丘顺次入这八解脱"等语相违吗?因为获得无色界禅那中的一个也称为"得八解脱",因为八解脱这个名称能够给予其中一部分。因为这八解脱的名称如同在总体上一样也在其中一部分上确立,如同犯罪的名称。所以说"从空无边处等其中某一出定"。说"有五种"后,有些人认为他有六种,那只是他们的想法,为了显示这个问题已经为古师所决定,所以说"但有些人"等。其中"有些人"指优多罗寺住者和《精要纂集》的作者。他们说"双分解脱指从两种分即定和观解脱",他们认为由色界定也从定的障碍解脱。这样由色禅分和无色禅分而从两边解脱,这是他们的意思。以"如是"这句话表示如同无色界禅那在镇伏烦恼上一样,色界第四禅也是如此。所以说"因此"等。


Ubhatobhāgavimuttapañhoti ubhatobhāgavimuttassa chabbidhataṃ nissāya uppannapañho. Vaṇṇanaṃ nissāyāti tassa padassa atthavacanaṃ nissāya. Cirenāti therassa aparabhāge cirena kālena. Vinicchayanti saṃsayachedakaṃ sanniṭṭhānaṃ patto.Taṃ pañhanti tamatthaṃ. Ñātuṃ icchito hi attho pañho. Na kenaci sutapubbanti kenaci kiñci na sutapubbaṃ, idaṃ atthajātanti adhippāyo. Kiñcāpi upekkhāsahagataṃ, kiñcāpi kilese vikkhambhetīti paccekaṃ kiñcāpi-saddo yojetabbo. Samudācaratīti pavattati. Tattha kāraṇamāha ‘‘ime hī’’tiādinā, tena rūpāvacarabhāvanato āruppabhāvanā savisesaṃ kilese vikkhambheti rūpavirāgabhāvanābhāvato , uparibhāvanābhāvato cāti dassetīti. Evañca katvā aṭṭhakathāyaṃ āruppabhāvanāniddese yaṃ vuttaṃ ‘‘tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti sati santiṭṭhatī’’tiādi, (visuddhi. 1.281) taṃ samatthataṃ hotīti. Idaṃ suttanti puggalapaññattipāṭhamāha (pu. pa. niddesa 27). Sabbañhi buddhavacanaṃ atthasūcanādiatthena suttanti vutto vāyamattho. Yaṃ pana tattha vattabbaṃ, taṃ heṭṭhā vuttameva. Aṭṭhannaṃ vimokkhānaṃ anulomādito samāpajjanena sātisayaṃ santānassa abhisaṅkhatattā, aṭṭhamañca uttamaṃ vimokkhaṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā aggamaggādhigamena ubhatobhāgavimuccanato ca imāya ubhatobhāgavimuttiyā sabbaseṭṭhatā veditāti daṭṭhabbā.

Mahānidānasuttavaṇṇanāya līnatthappakāsanā.

3. Mahāparinibbānasuttavaṇṇanā

131. Pūjanīyabhāvato , buddhasampadañca pahāya pavattatā mahantañca taṃ parinibbānañcāti mahāparinibbānaṃ; savāsanappahānato mahantaṃ kilesakkhayaṃ nissāya pavattaṃ parinibbānantipi mahāparinibbānaṃ; mahatā kālena mahatā vā guṇarāsinā sādhitaṃ parinibbānantipi mahāparinibbānaṃ; mahantabhāvāya, dhātūnaṃ bahubhāvāya parinibbānantipi mahāparinibbānaṃ; mahato lokato nissaṭaṃ parinibbānantipi mahāparinibbānaṃ; sabbalokāsādhāraṇattā buddhānaṃ sīlādiguṇehi mahato buddhassa bhagavato parinibbānantipi mahāparinibbānaṃ; mahati sāsane patiṭṭhite parinibbānantipi mahāparinibbānanti buddhassa bhagavato parinibbānaṃ vuccati, tappaṭisaṃyuttaṃ suttaṃ mahāparinibbānasuttaṃ. Gijjhā ettha vasantīti gijjhaṃ, gijjhaṃ kūṭaṃ etassāti gijjhakūṭo, gijjhaṃ viya vā gijjhaṃ, kūṭaṃ, taṃ etassāti gijjhakūṭo, pabbato, tasmiṃ gijjhakūṭe. Tenāha ‘‘gijjhā’’tiādi. Abhiyātukāmoti ettha abhi-saddo abhibhavanattho, ‘‘abhivijānātū’’tiādīsu (dī. ni. 2.244; 3.85; ma. ni. 

我来帮您将这段巴利文完整翻译成简体中文：
"双分解脱问题"指依据六种双分解脱而生起的问题。"依靠解释"指依靠那个词的意义解释。"久后"指在长老之后很久的时间。"决定"指到达断除疑惑的确定。"那问题"指那个意义。因为想要了知的意义就是问题。"从未听闻"指从未听任何人说过这样的道理,这是其意思。"虽然"和"虽然"这两个词分别与"伴随舍"和"镇伏烦恼"连接。"转起"指运转。关于那里的原因,以"因为这些"等来说明,由此显示无色修习比色界修习更特别地镇伏烦恼,因为没有离色的修习和更上的修习。这样在注疏中无色修习的解释中所说的"如是当他在那个相上一再转心时,诸盖被镇伏,念住立"等就得到证实。"此经"指《人施设》的经文。因为一切佛语因为有显示义等的意义而称为经,这个意义已经说过。那里应当说的,在前面已经说过。应当理解这个双分解脱之所以最殊胜,是因为以顺次等方式入八解脱而特别地令相续成就,以及以第八最上解脱为基础增长观慧而由证得最上道而从两分解脱。
《大因经注》的义净显明。
3.《大般涅槃经注》
131.. 因为是应受供养的,舍弃了佛的成就而转起,是大且是般涅槃,所以是大般涅槃;因为依止舍弃习气的大烦恼灭而转起的般涅槃,所以是大般涅槃;由大时间或由大功德蕴成就的般涅槃,所以是大般涅槃;为了伟大性,为了舍利众多的般涅槃,所以是大般涅槃;从大世间出离的般涅槃,所以是大般涅槃;因为不共一切世间,所以以戒等功德伟大的佛世尊的般涅槃是大般涅槃;在大教法确立时的般涅槃,所以是大般涅槃—如是说佛世尊的般涅槃,与此相关的经称为《大般涅槃经》。秃鹰住在这里所以称为秃鹰,它有秃鹰峰所以是秃鹰峰,或者如秃鹰般的秃鹰,峰,它有这个所以是秃鹰峰,山,在那秃鹰峰。所以说"秃鹰"等。"欲征伐"在这里"abhi"字有征服义,如在"应当证知"等;

3.256) viyāti āha ‘‘abhibhavanatthāya yātukāmo’’ti. Vajjirājānoti ‘‘vajjetabbā ime’’tiādito pavattaṃ vacanaṃ upādāya ‘‘vajjī’’ti laddhanāmā rājāno, vajjīraṭṭhassa vā rājāno vajjirājāno. Vajjiraṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena sabhāvena. So pana sabhāvo nesaṃ gaṇarājūnaṃ mitho sāmaggiyā loke pākaṭo, ciraṭṭhāyī ca ahosīti ‘‘samaggabhāvaṃ kathesī’’ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo, so pana nesaṃ patāpo hatthiassādivāhanasampattiyā, tattha ca susikkhitabhāvena loke pākaṭo jātoti ‘‘etena…pe… kathesī’’ti vuttaṃ. Tāḷacchiggalenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭikkhepena anayoti āha ‘‘avaḍḍhiyā etaṃ nāma’’nti. Vikkhipatīti vidūrato khipati, apanetīti attho.

Gaṅgāyanti gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Āṇāti āṇā vattati. Aḍḍhayojananti ca tasmiṃ paṭṭane aḍḍhayojanaṭṭhānavāsino sandhāya vuttaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho.

Meti mayhaṃ. Gatenāti gamanena.

Rājaaparihāniyadhammavaṇṇanā



我来帮您将这段巴利文完整翻译成简体中文：
"如此说"是因为要征服而欲前往"。"跋耆王们"指因最初说"这些应当避免"等而得名为"跋耆"的诸王,或者是跋耆国的诸王为跋耆王。跋耆国的跋耆称呼应当依据住在那里的王子们来理解。"王的威力"指随顺王位的本性。而这个本性对于这些群王来说,因为相互和合而在世间显著,且持久存在,所以说"说和合性"。随随增长具有它的状态为威德,威德即是威势,威力,而他们的这个威力由象马等车乘的成就,以及在其中善于训练而在世间显著,所以说"以此...等...说"。"钥匙孔"指锁孔。"箭"指箭。"射过"指越过。"箭羽相随"指随着箭羽,即使后箭的箭羽随着前箭的箭羽之处而行,这是其意思。"不失"指不错失。"我将断绝"指以根除的方式断绝家族相续。"进展"是增长,相反的是"退损",所以说"这是不增长的名称"。"抛散"指远远地丢弃,即除去的意思。
"恒河"指恒河附近。"渡口村"指车渡口村。"命令"指命令通行。"半由旬"是指住在那个渡口半由旬范围内的人们而说的。"在那里"指在那个渡口。"生起强烈忿怒"指生起强大的愤怒。
"我的"指我。"去"指前往。
王的不衰退法释义

134.Sītaṃ vā uṇhaṃ vā natthi, tāyaṃ velāyaṃ puññānubhāvena buddhānaṃ sabbakālaṃ samasītuṇhāva utu hoti, taṃ sandhāya tathā vuttaṃ. Abhiṇhaṃ sannipātāti niccasannipātā, taṃ pana niccasannipātataṃ dassetuṃ ‘‘divasassā’’tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. ‘‘Yāvakīva’’nti ekamevetaṃ padaṃ aniyamato parimāṇavācī, kālo cettha adhippetoti āha ‘‘yattakaṃ kāla’’nti. ‘‘Vuddhiyevā’’tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ ‘‘abhiṇhaṃ asannipatantā hī’’tiādi vuttaṃ. Ākulāti khubhitā, na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

Sannipātabheriyāti sannipātārocanabheriyā. Aḍḍhabhuttā vāti sāmibhuttā ca. Osīdamāneti hāyamāne.

Pubbe akatanti pubbe anibbattaṃ. Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍa nadītitthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ, sattabhāgantiādinā laddhakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepa ādīnavānisaṃse vitthārato dassetuṃ ‘‘tesaṃ apaññatta’’ntiādi vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā.

Kulabhogaissariyādivasena mahatī mattā pamāṇaṃ etesanti mahāmattā, nītisatthavihite vinicchaye ṭhapitā mahāmattā vinicchayamahāmattā, tesaṃ. Dentīti niyyātenti. Sace coroti evaṃsaññino sace honti. Pāpabhīrutāya attanā kiñci avatvā. Daṇḍanītisaññite vohāre niyuttāti vohārikā, ye ‘‘dhammaṭṭhā’’ti vuccanti. Suttadharā nītisuttadharā , īdise vohāravinicchaye niyametvā ṭhapitā. Paramparābhatesu aṭṭhasu kulesu jātā agatigamanaviratā aṭṭhamahallakapurisā aṭṭhakulikā.

Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti ‘‘ime amhākaṃ garuno’’ti tattha garubhāvaṃ pati pati upaṭṭhapetvā. Mānentīti sammānenti, taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha ‘‘manena piyāyantī’’ti. Nipaccakāranti paṇipātaṃ. Dassentīti ‘‘ime amhākaṃ pitāmahā , mātāmahā’’tiādinā nīcacittā hutvā garucittākāraṃ dassenti. Sandhāretunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.

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

Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devatopasaggo, tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha ‘‘anuppannaṃ…pe… vaḍḍhentī’’ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. ‘‘Balakāyassa diguṇatiguṇatādassanaṃ, paṭibhayabhāvadassana’’nti evaṃ ādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.

Anicchitanti aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Yassa dhammato anapetā dhammiyāti idha ‘‘dhammikā’’ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, migavā, tattha niyuttā, te vā vājenti nentīti vājikā, migavadhacārino. Cittappavattiṃ pucchati. Kāyikavācasikapayogena hi sā loke pākaṭā pakāsabhūtāti.



我来帮您将这段巴利文完整翻译成简体中文：
134.. 没有冷或热,在那个时候因为功德威力,诸佛一切时都是温和的气候,针对这点而如此说。"经常集会"指持续集会,为了显示这个持续集会的性质而说"一天"等。"多集会"指大量集会。"终结"指退缩。"直到"这一个词表示不确定的范围,这里是指时间,所以说"多少时间"。以相反的方式来显示"只有增长"等所说的意义,所以说"不经常集会"等。"混乱"指动摇,不清净。"分裂"指从群体中分开成为各自分散。
"集会鼓"指宣告集会的鼓。"半食者"指主人吃了的。"衰退"指减损。
"前所未有"指前所未生。"关税"指携带货物经过山区、河渡口、村门等处应当给予王臣的部分。"赋税"指从收获的谷物等中取六分之一、七分之一等的税收。"罚金"指按照过失应当征收的十钱二十钱等罚金。"跋耆法"指跋耆王法。现在为了详细显示未制定制定等的过失和功德,所以说"对他们未制定"等。"适合侍奉"指适合侍候。
因为家族、财富、权势等而有大量度量的是大臣,安置在治理法书规定的裁判中的大臣是裁判大臣,对他们。"给予"指交付。"如果是贼"指如果有这样的想法。因为害怕恶而自己不说什么。从事于称为刑法的诉讼的人称为法官,他们被称为"持法者"。持法句者是持治理法句者,被指定在这样的诉讼裁判中。生于世代相传的八个家族中,离于偏私的八位长者称为八家者。
"恭敬"指帮助。"使现起尊重"指使"这些是我们的尊者"这样的尊重一再现起。"尊重"指恭敬,那个恭敬是以对他们的欢喜为先,所以说"以意爱乐"。"顺从"指礼敬。"显示"指"这些是我们的祖父、外祖父"等,以卑下心而显示尊重的样子。"维持"指使关系不断地连结。
"强迫行为"指暴力行为。虽然因为增长而应受尊敬而说"增长衰退",但意思应当按照所说的顺序来理解,或者在圣典中因为说"只能期待增长,不会衰退",所以按照那个顺序而说"增长衰退"。
对于未得机会成熟的恶业,或者那个业的果报,天神的危害是无机会的,但在得到机会时,天神的危害会有机会,所以说"未生起...等...增长"。由此也应当理解"未生起的乐"这里的意思。应当理解天神在战场上的帮助是以"显示军队增加两倍三倍、显示可畏"等方式。
"不欲"指不可意。"遮止"指阻止。从法不离去者称为"如法",这里说为"如法者"。为了杀鹿猪等而拖着狗等在林中游行是打猎,从事于此,或者他们驱赶带领者为猎人,以打猎为生者。问心的活动。因为以身语的行为在世间显著明了。

135. Devāyatanabhāvena citattā, lokassa cittīkāraṭṭhānattā ca cetiyaṃ ahosi.

Kāmaṃkāravasena kiñcipi na karaṇīyāti akaraṇīyā. Kāmaṃkāro pana hatthagatakaraṇavasenāti āha ‘‘aggahetabbāti attho’’ti. Abhimukhayuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ sāmaṃ dānañcāti dassetuṃ ‘‘ala’’ntiādi vuttaṃ. Bhedopi idha upāyo evāti vuttaṃ ‘‘aññatra mithubhedāyā’’ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti ‘‘aññatra upalāpanāya, aññatra mithubhedā’’ti ca idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti ‘‘yāvakīvañca…pe… no parihānī’’ti imāya bhagavato kathāya nayaṃ upāyaṃ labhitvā.

Anukampāyāti vajjirājesu anuggahena. Assāti bhagavato.

Kathanti vajjīhi saddhiṃ kātabbayuddhakathaṃ. Ujuṃ karissāmīti paṭirājāno ānetvā pākāraparikhānaṃ aññathābhāvāpādanena ujubhāvaṃ karissāmi.

Patiṭṭhitaguṇoti patiṭṭhitācariyaguṇo. Issarā sannipatantu, mayaṃ anissarā, tattha gantvā kiṃ karissāmāti licchavino na sannipatiṃsūti yojanā. Sūrā sannipatantūti etthāpi eseva nayo.

Balabherinti yuddhāya balakāyassa uṭṭhānabheriṃ.

Bhikkhuaparihāniyadhammavaṇṇanā



我来 助您将这段巴利文完整翻译成简体中文：
135.. 因为作为天神住处而被尊重,也因为是世人尊敬的处所,所以成为支提。
不应以随欲而行的方式做任何事为不应作。但随欲而行是以到手之事的方式,所以说"意思是不应取"。"正面战斗"指正面直接地作战。为了显示友好和给予为和解,所以说"足够"等。分裂在这里也是方便,所以说"除了离间"。而战斗的不方便性早已显示。"这个"指"除了友好,除了离间"这个说法。"得到说法的方法"指得到"直到...等...不会衰退"这个世尊说法的方法方便。
"怜悯"指对跋耆诸王的摄受。"他的"指世尊的。
"如何"指与跋耆人应当作战的话。"我将使直"指带来敌对的诸王,通过使城墙壕沟改变而使其成为正直。
"已立功德"指已建立的师德。"让有权者**,我们是无权者,去那里做什么?"跋耆人们不**,这样连贯。对于"让勇者**"这里也是这个方法。
"军鼓"指召集军队作战的鼓。
比丘不衰退法释义

136. Aparihānāya hitāti aparihāniyā, na parihāyanti etehīti vā aparihāniyā, te pana yasmā aparihāniyā kārakā nāma honti, tasmā vuttaṃ ‘‘aparihānikare’’ti. Yasmā pana te parihānikarānaṃ ujupaṭipakkhabhūtā, tasmā āha ‘‘vuddhihetubhūte’’ti. Yasmā bhagavato desanā uparūpari ñāṇālokaṃ pasādentī sattānaṃ hadayandhakāraṃ vidhamati, pakāsetabbe ca atthe hatthatale āmalakaṃ viya suṭṭhutaraṃ pākaṭe katvā dasseti, tasmā vuttaṃ ‘‘candasahassaṃ…pe… kathayissāmī’’ti.

Yasmā bhagavā ‘‘tassa brāhmaṇassa sammukhā vajjīnaṃ abhiṇhasannipātādipaṭipattiṃ kathentoyeva ayaṃ aparihāniyakathā aniyyānikā vaṭṭanissitā, mayhaṃ pana sāsane tathārūpī kathā kathetabbā, sā hoti niyyānikā vivaṭṭanissitā, yāya sāsanaṃ mayhaṃ parinibbānato parampi addhaniyaṃ assa ciraṭṭhitika’’nti cintesi, tasmā bhikkhū sannipātāpetvā tesaṃ aparihāniye dhamme desento teneva niyāmena desesi. Tena vuttaṃ ‘‘idaṃ vajjisattake vuttasadisamevā’’ti. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘idhāpi cā’’tiādimāha. Tattha ‘‘tato’’tiādi disāsu āgatasāsane vuttaṃ taṃ kathanaṃ. Vihārasīmā ākulā yasmā, tasmā uposathapavāraṇā ṭhitā.

Olīyamānakoti pāḷito, atthato ca vinassamāno. Ukkhipāpentāti paguṇabhāvakaraṇena, atthasaṃvaṇṇanena ca paggaṇhantā.

Sāvatthiyaṃ bhikkhū viya pācittiyaṃ desāpetabboti (pārā. 565 vitthāravatthu). Vajjiputtakā viya dasavatthudīpanena (cūḷava. 446 vitthāravatthu). ‘‘Gihigatānīti gihipaṭisaṃyuttānī’’ti vadanti. Gihīsu gatāni, tehi ñātāni gihigatāni. Dhūmakālo etassāti dhūmakālikaṃ citakadhūmavūpasamato paraṃ appavattanato.

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha ‘‘tīsu sikkhāsu pavattentī’’ti.

Ovādaṃ na denti abhājanabhāvato. Paveṇīkathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sārabhūtaṃ bojjhaṅgakosallaanuttarasītībhāvaadhicittasuttādidhammatantiṃ.

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha ‘‘gāmantasenāsanesu hī’’tiādi, tena ‘‘anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato’’ti ettha vuttasinehādayo viya āraññakesu senāsanesu sālayatā sevitabbapakkhiyā evāti dasseti.

Attanāvāti sayameva, tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsisantīti dasseti. Iminā nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintanattho hi sajjhāyasaddo.

Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.



我来帮您将这段巴利文完整翻译成简体中文：
136.. "有益于不衰退"为不衰退,或"因这些而不衰退"为不衰退,因为它们是作为不衰退的原因,所以说"造成不衰退"。又因为它们是衰退原因的直接对立,所以说"成为增长因"。因为世尊的教说使智慧之光越来越清净,驱散众生心中的黑暗,并且对于应当显示的义理,如同手掌上的庵摩罗果般更加清楚地显示,所以说"如千月...等...我将说"。
因为世尊"在那婆罗门面前说跋耆人经常集会等行为时想到'这个不衰退的开示是不出离的、依于轮回的,但在我的教法中应当说那样的开示,它是出离的、依于出离的,由此我的教法在我般涅槃后也会久住'",所以召集比丘们,为他们开示不衰退法时以那样的方式来说。因此说"这与跋耆七法所说相同"。为了详细显示如此简略所说的意义而说"在这里也"等。其中"从那里"等是说在方位来的教法中所说的那个说法。因为寺院界域混乱,所以布萨自恣停止。
"退缩者"指从圣典和意义上衰退者。"使举起"指通过使熟练和解释意义而扶持。
如舍卫城的比丘们应当令忏悔波逸提。如跋耆子们以十事开示。他们说"亲近在家人的指与在家人相关的"。在家人所行的,为他们所知的为亲近在家人的。"如烟"指如火葬场的烟熄灭后不再继续。
"达到坚固"指达到教法中的坚固、不退转的状态。"使成长老"指以成就长老性的无学法即戒等功德。"多夜"指出家后知道多夜。在戒等功德中建立就是教法中的领导,所以说"使行于三学"。
不给教诫是因为不是适当的器皿。"传统开示"指从师承相传来的显示正确修行的法话。"精要法门"指以成就止观道果而为精要的觉支善巧、无上寂静、增上心经等法传统。
"再有的给予"指再有,省略后面的词。"其他"指不受制于资具、不以利养为眼的人,他们不受制于爱。
"阿兰若"指阿兰若处阿兰若所摄。难道不是在任何地方爱都是有过失的吗?针对这个质难而说"因为在近村住处"等,由此显示如同"对最上解脱生起希求"中所说的爱乐等一样,对阿兰若住处的欲求是属于应当修习的一边。
"自己"指自己,由此显示期望不被他人催促而自然前来的善比丘们的到来,和已来者的安住。"以此方式"指以这样的修行。"学习未学法"指学习未学的教法。"诵习已学"指对已学的善加思惟意义。因为"诵习"字有思惟的意思。
"来"指前来。"坐"指以准备座位等。

137. Āramitabbaṭṭhena kammaṃ ārāmo. Kamme ratā, na ganthadhure, vāsadhure vāti kammaratā, anuyuttāti tapparabhāvena punappunaṃ pasutā. Iti kātabbakammanti taṃ taṃ bhikkhūnaṃ kātabbaṃ uccāvacakammaṃ cīvaravicāraṇādi. Tenāha ‘‘seyyathida’’ntiādi. Upatthambhananti dupaṭṭatipaṭṭādikaraṇaṃ. Tañhi paṭhamapaṭalādīnaṃ upatthambhanakāraṇattā tathā vuttaṃ. Yadi evaṃ kathaṃ ayaṃ kammarāmatā paṭikkhittāti āha ‘‘ekacco hī’’tiādi.

Karonto yevāti yathāvuttatiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. ‘‘Pariyantavatiṃ vācaṃ bhāsitā’’ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhasso vāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo.

Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva. Iriyāpathaparivattanādinā na naṃ vinodeti.

Evaṃ saṃsaṭṭho vāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati.

Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā.

Pāpapuggalehi mettikaraṇato pāpamittā. Tehi sadā saha pavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā.

138. Saddhā etesaṃ atthīti saddhāti āha ‘‘saddhāsampannā’’ti. Āgamanīyapaṭipadāya āgatasaddhā āgamanīyasaddhā, sā sātisayā mahābodhisattānaṃ paropadesena vinā saddheyyavatthuṃ aviparītato ogāhetvā adhimuccanatoti āha ‘‘sabbaññubodhisattānaṃ hotī’’ti. Saccapaṭivedhato āgatasaddhā adhigamasaddhā surabandhādīnaṃ (dī. ni. aṭṭha. 3.118; dha. pa. aṭṭha. 1.suppabuddhakuṭṭhivatthu; udā. aṭṭha. 43) viya. ‘‘Sammāsambuddho bhagavā’’tiādinā buddhādīsu uppajjanakapasādo pasādasaddhā mahākappinarājādīnaṃ (a. ni. aṭṭha. 1.1.231; dha. pa. aṭṭha. 1.mahākappinattheravatthu; theragā. aṭṭha. 

我来帮您将这段巴利文完整翻译成简体中文：
137.. 因为应当乐于之义为工作是园林。乐于工作,不在经典任务或住处任务中的为乐于工作,专注指以彼为性而一再从事。"如是应作工作"指比丘们应当作的大大小小工作如检查衣等。所以说"即是"等。"支撑"指作双层三层等。因为那是第一层等的支撑原因而如此说。如果这样,为什么这个乐于工作被禁止呢?所以说"因为有人"等。
"正在做"指正在说如前所说的畜生论。即使在畜生论中,也是为了显示他在那里专注而加上限定词。"有限度者"指说话有限度。因为说"说有限度之语"。"少语者"指由于只说一定应当说的而语言有限。入定是圣默然。
"只是睡眠"指不见睡眠的过患而只是睡眠。不以转换威仪等来驱除它。
"如是亲近"指如说的方式只是与众交际而住。
"恶戒恶欲者"指自己无戒,具有欲求不存在的功德,所以恶即低劣的欲为恶欲。
因为与恶人结交而为恶友。因为常与他们一起活动而为恶伴。因为倾向等而趣向于此为恶随从。
138.. "他们有信"为有信,所以说"具信"。由可达之道而来的信为可达信,那殊胜的大菩萨们不依他教而正确深入应信事而胜解,所以说"一切智菩萨有"。由通达谛而来的信为证得信,如须盘陀等。以"世尊是正等觉者"等方式对佛等生起的净信为信净,如大劫宾那王等。

2.mahākappinattheragāthāvaṇṇanā, vitthāro) viya. ‘‘Evameta’’nti okkantitvā pakkhanditvā saddahanavasena kappanaṃ okappanaṃ. Duvidhāpīti pasādasaddhāpi okappanasaddhāpi. Tattha pasādasaddhā aparaneyyarūpā hoti savanamattena pasīdanato. Okappanasaddhā saddheyyavatthuṃ ogāhetvā anupavisitvā ‘‘evameta’’nti paccakkhaṃ karontī viya pavattati. Tenāha ‘‘saddhādhimutto vakkalittherasadiso hotī’’ti. Tassa hīti okappanasaddhāya samannāgatassa. Hirī etassa atthīti hiri, hiri mano etesanti hirimanāti āha ‘‘pāpa…pe… cittā’’ti. Pāpato ottappenti ubbijjanti bhāyantīti ottappī.

Bahu sutaṃ suttageyyādi etenāti bahussuto, sutaggahaṇaṃ cettha nidassanamattaṃ dhāraṇaparicayaparipucchānupekkhanadiṭṭhinijjhānānaṃ pettha icchitabbattā. Savanamūlakattā vā tesampi taggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Atthakāmena pariyāpuṇitabbato, diṭṭhadhammikādipurisatthasiddhiyā pariyattabhāvato ca pariyatti, tīṇi piṭakāni. Saccappaṭivedho saccānaṃ paṭivijjhanaṃ. Tadapi bāhusaccaṃ yathāvuttabāhusaccakiccanipphattito. Pariyatti adhippetā saccapaṭivedhāvahena bāhusaccena bahussutabhāvassa idha icchitattā. Soti pariyattibahussuto. Catubbidho hoti pañcamassa pakārassa abhāvato. Sabbatthakabahussutoti nissayamuccanakabahussutādayo viya padesiko ahutvā piṭakattaye sabbatthakameva bāhusaccasabbhāvato sabbassa atthassa kāyanato kathanato sabbatthakabahussuto. Te idha adhippetā paṭipattipaṭivedhasaddhammānaṃ mūlabhūte pariyattisaddhamme suppatiṭṭhitabhāvato.

Āraddhanti paggahitaṃ. Taṃ pana duvidhampi vīriyārambhavibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha ekakāti ekākino, vūpakaṭṭhavihārinoti attho.

Pucchitvāti parato pucchitvā. Sampaṭicchāpetunti ‘‘tvaṃ asukanāmo’’ti vatvā tehi ‘‘āmā’’ti paṭijānāpetunti attho. Evaṃ cirakatādianussaraṇasamatthasatinepakkānaṃ appakasireneva satisambojjhaṅgabhāvanāpāripūriṃ gacchatīti dassanatthaṃ ‘‘evarūpe bhikkhū sandhāyā’’ti vuttaṃ. Tenevāha ‘‘apicā’’tiādi.



我来帮您将这段巴利文完整翻译成简体中文：
"如是这"指以信入、跃入、信仰的方式思考为确信。"两种"指信净和确信。其中信净是不可引导的形态,因为仅仅听闻就生净信。确信是深入、进入应信事而以"如是这"的方式如亲见般运作。所以说"成为如瓦卡利长老般信解"。"他的"指具足确信者的。"有惭"为惭,他们有惭意为惭意,所以说"对恶...等...心"。从恶退避、畏惧为有愧。
"由此有多闻即经、应颂等"为多闻,这里取"闻"只是举例,因为这里也需要持、习、问、观察、见、思。或者因为它们以闻为根本,应当视为以取彼而取它们。因为应被求义者学习,因为是现法等人义成就的学习,所以学习即三藏。谛通达是通达诸谛。那也是多闻,因为成就如前所说的多闻作用。这里意指学习,因为这里期望以导向谛通达的多闻而成为多闻。"他"指学习多闻者。成为四种,因为没有第五种方式。"一切处多闻"指不像离依止多闻等是局部的,因为在三藏中是一切处的多闻存在,因为说一切义,所以是一切处多闻。这里意指他们,因为在作为行证圣法之根本的学习圣法中善住立。
"精进"指努力。为了以精进发起区分显示那两种而说"其中"等。其中"独一"指独处者,意思是远离而住者。
"问"指向他人询问。"使承认"意思是说"你是某某名"后使他们说"是的"而承认。为了显示如此具足忆念远作等念慧者不难成就念觉支的圆满而说"关于如此比丘"。因此说"又"等。

139. Bujjhati etāyāti ‘‘bodhī’’ti laddhanāmāya sammādiṭṭhiādidhammasāmaggiyā aṅgoti bojjhaṅgo, pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo. Upaṭṭhānalakkhaṇoti kāyavedanācittadhammānaṃ asubhadukkhāniccānattabhāvasallakkhaṇasaṅkhātaṃ ārammaṇe upaṭṭhānaṃ lakkhaṇaṃ etassāti upaṭṭhānalakkhaṇo. Catunnaṃ ariyasaccānaṃ pīḷanādippakārato vicayo upaparikkhā lakkhaṇaṃ etassāti pavicayalakkhaṇo. Anuppannā kusalānuppādanādivasena cittassa paggaho paggaṇhanaṃ lakkhaṇaṃ etassāti paggahalakkhaṇo. Pharaṇaṃ vipphārikatā lakkhaṇaṃ etassāti pharaṇalakkhaṇo. Upasamo kāyacittapariḷāhānaṃ vūpasamanaṃ lakkhaṇaṃ etassāti upasamalakkhaṇo. Avikkhepo vikkhepaviddhaṃsanaṃ lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭattā ajjhupekkhanaṃ paṭisaṅkhānaṃ lakkhaṇaṃ etassāti paṭisaṅkhānalakkhaṇo.

Catūhi kāraṇehīti satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā, upaṭṭhitassatipuggalasevanā, tadadhimuttatāti imehi catūhi kāraṇehi. Chahi kāraṇehīti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, tadadhimuttatāti imehi chahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ pana ‘‘sattahi kāraṇehī’’ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) vakkhati, taṃ gambhīrañāṇacariyāpaccavekkhaṇāti imaṃ kāraṇaṃ pakkhipitvā veditabbaṃ. Navahi kāraṇehīti apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, piṇḍapātassa apacāyanatā, dāyajjamahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, tadadhimuttatāti imehi navahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ānisaṃsadassāvitā, jātimahattapaccavekkhaṇāti imehi saddhiṃ ‘‘ekādasā’’ti vakkhati. Dasahi kāraṇehīti buddhānussati, dhammānussati, saṅghasīlacāgadevatāupasamānussati, lūkhapuggalaparivajjanā, siniddhapuggalasevanā, tadadhimuttatāti imehi dasahi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana pasādaniyasuttantapaccavekkhaṇāya saddhiṃ ‘‘ekādasā’’ti vakkhati. Sattahi kāraṇehīti paṇītabhojanasevanatā , utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā , passaddhakāyapuggalasevanatā, tadadhimuttatāti imehi sattahi. Dasahi kāraṇehīti vatthuvisadakiriyā, indriyasamattapaṭipādanā, nimittakusalatā, samaye cittassa paggahaṇaṃ, samaye cittassa niggahaṇaṃ, samaye cittassa sampahaṃsanaṃ, samaye cittassa ajjhupekkhanaṃ, asamāhitapuggalaparivajjanaṃ, samāhitapuggalasevanaṃ, tadadhimuttatāti imehi dasahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ‘‘jhānavimokkhapaccavekkhaṇā’’ti iminā saddhiṃ ‘‘ekādasahī’’ti vakkhati. Pañcahi kāraṇehīti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanā, sattasaṅkhāramajjhattapuggalasevanā, tadadhimuttatāti imehi pañcahi kāraṇehi. Yaṃ panettha vattabbaṃ, taṃ mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 

我来帮您将这段巴利文完整直译成简体中文：
139.. "由此而觉悟"为菩提,以得名为菩提的正见等法的和合为觉支,殊胜的或善妙的觉支为正觉支。"具住立相"指以观察身受心法的不净、苦、无常、无我为特相,即于所缘住立为其相。"具择相"指以压迫等方式观察四圣谛为其相。"具精进相"指以生起未生善等方式策励、提起心为其相。"具遍满相"指遍布、扩散为其相。"具寂止相"指平息身心热恼的止息为其相。"具无散相"指破除散乱为其相。"具简择相"指在离沉掉的增上心运行时,因为不忙于策励、抑制、鼓励,所以简择、观察为其相。
"以四种原因"即念正知、远离忘念者、亲近具念者、趣向于此,以这四种原因。"以六种原因"即多问、清洁事物、平等修诸根、远离劣慧者、亲近有慧者、趣向于此,以这六种原因。但在《大念处注》中将说"以七种原因",那应当知道是加入观察甚深智行这个原因。"以九种原因"即观察恶趣怖畏、观察所行道、恭敬钵食、观察遗产殊胜、观察导师殊胜、观察梵行者殊胜、远离懈怠者、亲近精进者、趣向于此,以这九种原因。但在《大念处注》中将与见功德、观察生殊胜一起说为"十一"。"以十种原因"即佛随念、法随念、僧戒舍天寂止随念、远离粗涩者、亲近柔软者、趣向于此,以这十种。但在《大念处注》中将与观察令信经一起说为"十一"。"以七种原因"即受用胜食、受用适宜气候、受用适宜威仪、保持中舍、远离身僵硬者、亲近身轻安者、趣向于此,以这七种。"以十种原因"即清洁事物、平等修诸根、善巧于相、适时策励心、适时抑制心、适时鼓励心、适时舍心、远离不等持者、亲近等持者、趣向于此,以这十种原因。但在《大念处注》中将与"观察禅解脱"一起说为"十一"。"以五种原因"即对有情舍、对诸行舍、远离宠爱有情诸行者、亲近对有情诸行保持舍者、趣向于此,以这五种原因。这里应当说的,在《大念处注》中。

1.118) āgamissati. Kāmaṃ bodhipakkhiyadhammā nāma nippariyāyato ariyamaggasampayuttā eva niyyānikabhāvato. Suttantadesanā nāma pariyāyakathāti ‘‘iminā vipassanā…pe… kathesī’’ti vuttaṃ.

140. Tebhūmake saṅkhāre ‘‘aniccā’’ti anupassati etāyāti aniccānupassanā, tathā pavattā vipassanā, sā pana yasmā attanā sahagatasaññāya bhāvitāya vibhāvitā eva hotīti vuttaṃ ‘‘aniccānupassanāya saddhiṃ uppannasaññā’’ti. Saññāsīsena vāyaṃ vipassanāya eva niddeso. Anattasaññādīsupi eseva nayo. Lokiyavipassanāpi honti, yasmā ‘‘anicca’’ntiādinā tā pavattantīti. Lokiyavipassanāpīti pi-saddena missakāpettha santīti atthato āpannanti atthāpattisiddhamatthaṃ niddhāretvā sarūpato dassetuṃ ‘‘virāgo’’tiādi vuttaṃ. Tattha āgatavasenāti tathā āgatapāḷivasena ‘‘virāgo nirodho’’ti hi tattha nibbānaṃ vuttanti idha ‘‘virāgasaññā, nirodhasaññā’’ti vuttasaññā nibbānārammaṇāpi siyuṃ. Tena vuttaṃ ‘‘dve lokuttarāpi hontī’’ti.



我来帮您将这段巴利文完整直译成简体中文：
将要来。虽然菩提分法确实无比喻地只是与圣道相应,因为是出离性。经教之说名为比喻说,所以说"以此毗婆舍那...等...说"。
140.. "以此随观三地诸行为'无常'"为无常随观,如是运作的毗婆舍那,但是因为它与具足自己俱生想而修习则已显明,所以说"与无常随观一起生起的想"。或者以想为首而说示这毗婆舍那。在无我想等中也是这个方法。也是世间毗婆舍那,因为它们以"无常"等方式运作。"也是世间毗婆舍那"中的"也"字,意思是这里也有混合的,为了从意义获得而确定意义并从自性显示而说"离染"等。其中"依已来"指依如是已来的圣典方式,因为在那里说涅槃为"离染、灭",所以这里所说的"离染想、灭想"也可能是以涅槃为所缘。所以说"也有两种出世间"。

141. Mettā etassa atthīti mettaṃ, cittaṃ. Taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Imānipi mettākāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato. Yathā pana bhikkhūsupi labbhanti, evaṃ gihīsupi labbhanti catuparisasādhāraṇattāti taṃ dassento ‘‘bhikkhūnañhī’’tiādimāha. Kāmaṃ ādibrahmacariyakadhammassavanenapi mettākāyakammāni labbhanti, nippariyāyato pana cārittadhammassavanena ayamattho icchitoti dassento ‘‘ābhisamācārikadhammapūraṇa’’nti āha. Tepiṭakampi buddhavacanaṃ paripucchanaatthakathanavasena pavattiyamānaṃ hitajjhāsayena pavattitabbato.

Āvīti pakāsaṃ, pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ, appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa paccakkhābhāvatoti āha ‘‘parammukhā’’ti. Sahāyabhāvagamanaṃ tesaṃ purato. Ubhayehīti navakehi, therehi ca.

Paggayhāti paggaṇhitvā uccaṃ katvā.

Kāmaṃ mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā, pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.

Lābhasaddo kammasādhano ‘‘lābhāvata, lābho laddho’’tiādīsu viya, so cettha ‘‘dhammaladdhā’’ti vacanato atītakālikoti āha ‘‘cīvarādayo laddhapaccayā’’ti. Dhammato āgatāti dhammikā. Tenāha ‘‘dhammaladdhā’’ti. Imameva hi atthaṃ dassetuṃ ‘‘kuhanādī’’tiādi vuttaṃ. Cittena vibhajanapubbakaṃ kāyena vibhajananti mūlameva dassetuṃ ‘‘evaṃ cittena vibhajana’’nti vuttaṃ, tena cittuppādamattenapi paṭivibhāgo na kātabboti dasseti. Appaṭivibhattanti bhāvanapuṃsakaniddeso, appaṭivibhattaṃ vā lābhaṃ bhuñjatīti kammaniddeso eva.

Taṃtaṃ neva gihīnaṃ deti attano ājīvasodhanatthaṃ. Na attanā bhuñjatīti attanāva na paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. ‘‘Paṭiggaṇhanto ca…pe… passatī’’ti iminā tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. ‘‘Paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū’’ti iminā paṭiggahaṇakālo dassito, ‘‘gahetvā…pe… passatī’’ti iminā paṭiggahitakālo, tadubhayaṃ pana tādisena pubbābhogena vinā na hotīti atthasiddho purimakālo. Tayidaṃ paṭiggahaṇato pubbe vassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī’’ti. Paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti. Paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā’’ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī, appaṭivibhattabhogī ca hoti.


我来帮您将这段巴利文完整直译成简体中文：
141.. 有慈为慈,即心。由此生起的身业为慈身业。在其余二种中也是这个方法。这些慈身业等也依比丘而来,因为他们是最胜的众会。如在比丘中得到,也在居士中得到,因为是四众共有,为了显示这个而说"因为比丘"等。虽然以听闻初梵行法也得到慈身业,但无比喻地以听闻行仪法欲求此义,为了显示这个而说"圆满应行法"。三藏佛语也以询问、解说的方式运作,应以利益意乐而运作。
"显"为明显,这里明显性是对着谁而作那身业,是对他的当面性,所以说"当面"。"隐"为不明显,不明显性是对着谁而作那身业,是对他的不现前性,所以说"背面"。他们前往助伴性。"两者"即新学者和长老。
"举起"为提起、上升而作。
虽然慈爱滋润的眼睛的张开和以净信的面容观看就是慈身业,但依哪个心而有眼睛的慈爱滋润和面容的净信,关于这个而说"名为慈意业"。
得字是业的能作,如在"得啊,已得"等中,这里因为说"法得"是过去时,所以说"已得衣等资具"。从法而来为如法。所以说"法得"。为了只显示此义而说"谄诳等"。以心分别为先而以身分别,为了只显示根本而说"如是以心分别",由此显示仅以心生起也不应作分别。"不分别"为中性词的说示,或者"食用不分别的利养"就是业的说示。
他不给予这些给居士是为了清净自己的活命。不自己受用即自己不受用"愿我不成为不共受用者"。以"正受时...等...见"显示那利养在三时中都置于共有。以"正受时愿与僧伽共有"显示正受时,以"取了...等...见"显示已受时,但这两者若无如此的前加行则不会有,所以前时是义理成就的。这在受取之前他有"愿与僧伽共有而我将受取",正受取时他有"愿与僧伽共有而我正受取",已受取时他有"愿与僧伽共有而我已受取",如是具足三相而得到的利养,不坏最后相而受用者,成为共受用者和不分别受用者。


Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhammaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā eva dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. ‘‘Parisuddhasīlo’’ti iminā lābhassa dhammikabhāvaṃ dasseti. ‘‘Vattaṃ akhaṇḍento’’ti iminā appaṭivibhattabhogitaṃ, sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha ‘‘pūretī’’ti. ‘‘Odissakaṃkatvā’’ti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti. Sāraṇīyadhammo panassa na hotīti paṭijagganaṭṭhāne odissakaṃ katvā dinnattā. Tenāha ‘‘palibodhajagganaṃ nāma hotī’’tiādi. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammapūrakassa odissakadānaṃ na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento ‘‘tena panā’’tiādimāha. Gilānādīnaṃ odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha ‘‘avasesa’’ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti, tañca kho karuṇāyanavasena, na vattapūraṇavasena.

Susikkhitāyāti sāraṇīyadhammapūraṇavidhimhi suṭṭhu sikkhitāya, sukusalāyāti attho. Idāni tassā kosallaṃ dassetuṃ ‘‘susikkhitāya hī’’tiādi vuttaṃ. ‘‘Dvādasahi vassehi pūrati, na tato ora’’nti iminā tassa duppūraṇaṃ dasseti. Tathā hi so mahapphalo mahānisaṃso, diṭṭhadhammikehipi tāva garutarehi phalānisaṃsehi ca anugato. Taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahaṃ dānamayassa, sīlamayassa ca puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā suvisuddhena cetasā loke pākaṭo paññāto hutvā viharati, tassimamatthaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ, taṃ suviññeyyameva.

Idāni ye samparāyike, diṭṭhadhammike ca ānisaṃse dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Neva issā, na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya visuddhattā. Tenāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 

我来帮您将这段巴利文完整翻译成简体中文：
"这可念法"指这第四个应当记忆的法。"不...等...取",所以恶戒者甚至没有共受用性,所以开始就不可能,何况圆满,这是意思。以"清净戒"显示利养的如法性。以"不破坏行仪"显示不分别受用性和共受用性。当有这两者时可念法就已圆满,所以说"圆满"。以"作特定"显示不作特定而从父亲、亲教师和戒师等的长老座位开始给予就是可念法。但他的不成为可念法是因为在看护处作特定而给予。所以说"名为看护羁绊"等。如果这样,圆满可念法者完全不可以特定布施吗?不是不可以,在适当的地方,为了显示这个而说"但他"等。对病人等作特定布施属于不分别一边,因为没有"不给某某"的拒绝。因为分别是以反面为主。所以说"其余"等。"也不给予"中的"也"字显示也可以给予,那是依怜悯方式,不是依圆满行仪方式。
"善学"指在圆满可念法的方法中善好学习,意思是善巧。现在为了显示它的善巧而说"因为善学"等。以"十二年圆满,不在此下"显示它难以圆满。确实如此,它是大果大功德,即使现法中也随着沉重的果功德。具足它的人如同得殊胜的圣者一样,在世间具足稀有未曾有法。确实如此,他使难以舍离的施福和戒福的对治法远远镇伏,以极清净心而住,在世间显著、闻名,为了从反面和顺面显示它的这个意义而说"如果"等,那是很容易理解的。
现在为了显示来世和现法的功德而说"如是"等。既无嫉妒也无悭吝,因为以长时修习而远离。为人所爱,因为舍离性而清净。所以说"施者为人爱,多人亲近他"等。

5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsabhāvato dānassa. Pattagataṃ assa diyyamānaṃna khīyati pattagatavasena dvādasavassikassa mahāpattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhayevā…pe… āpajjanti deyyapaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānapūratāya pasāditacittattā.

Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni taṃ dīpanāni vatthūni kāraṇāni. Alabhantāpīti amahāpuññatāya na lābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti.

Anuttarimanussadhammattā, therānaṃ saṃsayavinodanatthañca ‘‘sāraṇīyadhammo me bhante pūrito’’ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Manussānaṃ piyatāya, sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato ‘‘idaṃ tāva…pe… ettha vatthu’’nti vuttaṃ.

Giribhaṇḍamahāpūjāyāti cetiyagirimhi sakalalaṅkādīpe, yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānamahāpūjāyaṃ. Pariyāyenapīti lesenapi. Anucchavikanti sāraṇīyadhammapūraṇatopi idaṃ yathābhūtappavedanaṃ tumhākaṃ anucchavikanti attho.

Anārocetvāva palāyiṃsu corabhayena. ‘‘Attano dujjīvikāyā’’ti ca vadanti.

Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.

Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādi antā veditabbā. Tenāha ‘‘sattasū’’tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādi antā labbhanti. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ ‘‘akhaṇḍānī’’ti imassa adhigatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍitabhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. ‘‘Chidda’’ntiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni asabalāni. Tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Tenevāha ‘‘bhujissabhāvakāraṇatobhujissānī’’ti. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Imināhaṃ sīlena devo vā bhaveyyaṃ, devaññataro vā, tattha ‘‘nicco dhuvo sassato’’ti, ‘‘sīlena suddhī’’ti ca evaṃ ādinā taṇhādiṭṭhīhi aparāmaṭṭhattā. ‘‘Ayaṃ te sīlesu doso’’ti catūsupi vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

Samānabhāvūpagatasīlāti sīlasampattiyā samānabhāvaṃ upagatasīlā sabhāgavuttikā. Kāmaṃ puthujjanānañca catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha ‘‘natthi maggasīle nānatta’’nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya etaṃ ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.


我来直译这段巴利文:
5.34
通过布施的力量使人易于获得资具，这是由于布施在此处的功德性质，使具有广大意乐的人容易获得资具。他所施予的钵食不会耗尽，因为十二年来大钵持续不断地装满。每日都得到最上等的物品，这是因为从最上等的应供者开始布施的缘故。对于......等的怖畏，这是由于长期以来不考虑应施者与受施者的差别，以无所期待之心修习布施而获得清净心的缘故。
在此中，即在那些应当阐明的功德中。这些是阐明那些的事例因缘。即使是不获得的人，即使是由于微小福德而不能获得的人。知道相同的乞食道路，即知道与此有关的乞食道路。
因为是最上人法，也为了消除长老们的疑惑，所以说"尊者，我已圆满亲和法。"同样在第二个事例中，长老也表明了自己。对于人们的亲爱、易得资具，这也是同一个事例。为了显示钵食不尽的特殊性，所以说"这且......等......在此事例"。
吉利般荼大供养，即在支提山、整个楞伽洲(现在的斯里兰卡)，以及约一由旬范围的海上，安置船筏等，用灯花香等所作的大供养。即使以方便，即以权宜方式。适当的，意思是从圆满亲和法来说，如实宣说这些对你们是适当的。
因为害怕盗贼而不告而逃。也说"因为自己生活困难"。
将会适合，将会合适。女长老是亲和法的圆满者，而长老则是由戒力使得诸天发起精进。
这些无有毁坏，即是完整的。为了显示它们的毁坏，所以说"凡是"等。其中，对于具足戒者，应知依诵次第的开始和结束。因此说"在七种"等。而对于未具足戒者，也可依受持次第得知开始和结束。如衣服边缘破损，如衣服的边缘或末端破损，这是不恰当的比喻，因为已得到"无毁坏"的意思。其余的譬喻也是如此。毁坏破损性是毁坏，具有这种情况的是毁坏的戒。在"破漏"等中也是这样的道理。如同母牛中间因穿透而以异色显现，这是相连的。无斑驳即离斑驳。同样无污点。戒能从渴爱的奴役中解脱，引生向涅槃之缘。又因为具有此戒的补特伽罗成为自由自在、自主的解脱者，所以称为自由。因此说"由作自由因故为自由"。因清净而为智者所赞叹故为智者所赞。由于不被"以此戒我将成为天神或某位天神，在彼处常恒、坚固、永恒"，以及"依戒得清净"等如是渴爱、邪见所执取。"这是你们戒的过失"，不能以四种毁坏中任何一种毁坏来指责、诽谤。能引生定的功用为定的资粮。
成就相同戒性，即由戒的圆满而达到相同性质的戒，有相同的行为。虽然凡夫在四遍净戒上也没有差异，但那不是决定的，这是决定的确定性，所以说"道戒无差异"。依此而说这些，即依道戒而说这"凡是那些戒"等。


Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā . Diṭṭhīti maggasammādiṭṭhi. Niddosāti nidhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyyantasseva hi ‘‘taṃsamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetī’’ti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ. Vuddhiyevāti ariyavinaye guṇehi vuḍḍhiyeva, no parihānīti ayaṃ aparihāniyadhammadesanā attanopi sāsanassa addhaniyataṃ ākaṅkhantena bhagavatā idha desitā.

142.Āsannaparinibbānattāti katipayamāsādhikena saṃvaccharamattena parinibbānaṃ bhavissatīti katvā vuttaṃ. Etaṃyevāti ‘‘iti sīla’’ntiādikaṃyeva iti sīlanti ettha iti-saddo pakārattho, parimāṇattho ca ekajjhaṃ katvā gahitoti āha ‘‘evaṃ sīlaṃ ettakaṃ sīla’’nti. Evaṃ sīlanti evaṃ pabhedaṃ sīlaṃ. Ettakanti etaṃ paramaṃ, na ito bhiyyo. Catupārisuddhisīlanti maggassa sambhārabhūtaṃ lokiyacatupārisuddhisīlaṃ. Cittekaggatā samādhīti etthāpi eseva nayo. Yasmiṃ sīle ṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431; kathā. 874) evaṃ vuttasīle patiṭṭhāya. Esoti maggaphalasamādhi. Paribhāvitoti tena sīlena sabbaso bhāvito sambhāvito. Mahapphalo hoti mahānisaṃsoti maggasamādhi tāva sāmaññaphalehi mahapphalo, vaṭṭadukkhavūpasamena mahānisaṃso. Itaro paṭippassaddhippahānena mahapphalo, nibbutisukhuppattiyā mahānisaṃso. Yamhi samādhimhiṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte pādakajjhānasamādhimhi ceva vuṭṭhānagāminisamādhimhi ca ṭhatvā. Sāti maggaphalapaññā. Tena paribhāvitāti tena yathāvuttasamādhinā sabbaso bhāvitā paribhāvitā. Mahapphalamahānisaṃsatā samādhimhi vuttanayena veditabbā. Api ca te bojjhaṅgamaggaṅgajhānaṅgappabhedahetutāya mahapphalā sattadakkhiṇeyyapuggalavibhāgahetutāya mahānisaṃsāti veditabbā. Yāya paññāya ṭhatvāti yāyaṃ vipassanāpaññāyaṃ, samādhivipassanāpaññāyaṃ vā ṭhatvā. Samathayānikassa hi samādhisahagatāpi paññā maggādhigamāya visesapaccayo hotiyeva. Sammadevāti suṭṭhuyeva yathā āsavānaṃ lesopi nāvasissati, evaṃ sabbaso āsavehi vimuccati. Aggamaggakkhaṇañhi sandhāyetaṃ vuttaṃ.



我来直译这段巴利文：
这些是什么，即是对我和你们显而易见的。见即是道正见。无过失即是已除去过失，意思是已断尽贪等恶法。出离即是从轮回苦中出离到达。因为只有自己出离的人才说"使具有此的补特伽罗从轮回苦中出离"。依师教而行者即是如是行者，意思是依教导而实践者。具有相同见即是具有相似的见解，以证悟真谛而具有无差异的见解。唯增长即是在圣者律中唯有功德增长，无有衰退，这不衰退法的开示是世尊希望自己的教法久住而在此处所说的。
142
因接近般涅槃，是说因为再过一年零几个月就要般涅槃了。只是这些，即只是"如是戒"等。这里的"如是"一词表示方式和数量的意思合在一起，所以说"如是戒、如此戒"。如是戒即是如此种类的戒。如此即是最高的，不会超过这个。四遍净戒即是作为道的资粮的世间四遍净戒。心一境性即定，在这里也是同样的道理。住立于何戒中，即依止于作为出世间善法基础的"在这之前，他的身业、语业、活命都已经清净"所说的戒中。这个即是道果定。被培育即是被那个戒完全培育圆满。有大果报大功德，即道定首先以沙门果为大果报，以息灭轮回苦为大功德。另一个（果定）以寂静断除为大果报，以获得寂灭乐为大功德。住立于何定中，即依止于作为出世间善法基础的基础禅定和出起观定中。那个即是道果慧。被那个培育即是被上述的定完全培育培养。大果报大功德的意义应如定中所说的方式理解。又应知它们以是觉支、道支、禅支差别的因而有大果报，以是七种应供养人差别的因而有大功德。依止于何慧，即依止于这观慧或定观慧中。因为对奢摩他行者来说，与定相应的慧也确实是证得道的特殊条件。正确地即是善巧地，如同不留下烦恼的丝毫残余那样完全从诸漏中解脱。这是依最上道剎那而说的。

143. Lokiyatthasaddānaṃ viya abhiranta-saddassa siddhi daṭṭhabbā. Abhirantaṃ abhirataṃ abhiratīti hi atthato ekaṃ. Abhiranta-saddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena hi katthaci vasantassa assādavatthuvigamena siyā tassa tattha anabhirati, yadidaṃ khīṇāsavānaṃ natthi, pageva buddhānanti āha ‘‘buddhānaṃ…pe… natthī’’ti. Abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi. Veneyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe veneyyavinayanatthameva tato aññattha gacchanti, ayamettha yathāruci. Āyāmāti ettha ā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha ‘‘ehi yāmā’’ti. Ayāmāti pana pāṭhe a-kāro nipātamattaṃ. Santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Aparicchinnagaṇano hi tadā bhagavato santike bhikkhusaṅgho . Tenāha ‘‘mahatā bhikkhusaṅghena saddhi’’nti. Ambalaṭṭhikāgamananti ambalaṭṭhikāgamanapaṭisaṃyuttapāṭhamāha. Pāṭaligamaneti etthāpi eseva nayo. Uttānameva anantaraṃ, heṭṭhā ca saṃvaṇṇitarūpattā.

Sāriputtasīhanādavaṇṇanā

145.‘‘Āyasmā sāriputto’’tiādi pāṭhajātaṃ. Sampasādanīyeti sampasādanīyasutte (dī. ni. 3.141) vitthāritaṃ porāṇaṭṭhakathāyaṃ, tasmā mayampi tattheva naṃ atthato vitthārayissāmāti adhippāyo.

Dussīlaādīnavavaṇṇanā

148. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva agāranti āha ‘‘āvasathāgāranti āgantukānaṃ āvasathageha’’nti. Dvinnaṃrājūnanti licchavirājamagadharājūnaṃ. Sahāyakāti sevakā. Kulānīti kuṭumbike. Santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddeso cāyaṃ. Tenāha ‘‘yathā sabbaṃ santhataṃ hoti, eva’’nti.

149.Dussīloti ettha du-saddo abhāvattho ‘‘duppañño’’tiādīsu (ma. ni. 1.449; a. ni. 5.10) viya, na garahatthoti āha ‘‘asīlo nissīlo’’ti. Bhinnasaṃvaroti ettha yo samādinnasīlo kenaci kāraṇena sīlabhedaṃ patto, so tāva bhinnasaṃvaro hoti. Yo pana sabbena sabbaṃ asamādinnasīlo ācārahīno, so kathaṃ bhinnasaṃvaro nāma hotīti? Sopi sādhusamācārassa parihāniyassa bheditattā bhinnasaṃvaro eva nāma. Vissaṭṭhasaṃvaro saṃvararahitoti hi vuttaṃ hoti.

Taṃ taṃ sippaṭṭhānaṃ. Māghātakāleti ‘‘mā ghātetha pāṇino’’ti evaṃ māghātāti ghosanaṃ ghositadivase.

Abbhuggacchati pāpako kittisaddo.

Ajjhāsayena maṅku hotiyeva vippaṭisāribhāvato.

Tassāti dussīlassa. Samādāya pavattiṭṭhānanti uṭṭhāya samuṭṭhāya katakāraṇaṃ. Āpāthaṃ āgacchatīti taṃ manaso upaṭṭhāti. Ummīletvā idhalokanti ummīlanakāle attano puttadārādidassanavasena idha lokaṃ passati. Nimīletvā paralokanti nimīlanakāle gatinimittupaṭṭhānavasena paralokaṃ passati. Tenāha ‘‘cattāro apāyā’’tiādi. Pañcamapadanti ‘‘kāyassa bhedā’’tiādinā vutto pañcamo ādīnavakoṭṭhāso.

Sīlavantaānisaṃsavaṇṇanā

150.Vuttavipariyāyenāti vuttāya ādīnavakathāya vipariyāyena. ‘‘Appamatto taṃ taṃ kasivāṇijjādiṃ yathākālaṃ sampādetuṃ sakkotī’’tiādinā ‘‘pāsaṃsaṃ sīlamassa atthīti sīlavā. Sīlasampannoti sīlena samannāgato. Sampannasīlo’’ti evamādikaṃ pana atthavacanaṃ sukaranti anāmaṭṭhaṃ.



我来直译这段巴利文：
143
应当理解"abhiranta"（喜乐）一词的形成如同世间义的词语。因为"abhirantaṃ、abhirataṃ、abhirati"（喜乐）在意义上是相同的。这个"abhiranta"词是"abhiruci"（喜好）的同义词，不是"assāda"（味着）的同义词。因为对某处以味着方式而住的人，当味着对象消失时可能会对那里不喜乐，这种情况对于漏尽者是没有的，更不用说诸佛了，所以说"诸佛......等......没有"。诸佛不会因为以喜乐方式住在某处，而因为那里没有（喜乐）就去其他地方。但是为了调伏应被调伏者，在某处住后，当那个目的达成时，只是为了调伏其他应被调伏者而去其他处，这就是这里的随意。在"āyāma"中，"ā"音与"āgacchā"（来）同义，所以说"来，我们去"。在"ayāma"的读法中，"a"音只是助词。因为是亲近侍者而称呼长老，不是因为当时在世尊身边的比丘们不存在。因为当时在世尊身边的比丘僧众是无法计数的。因此说"与大比丘僧众一起"。说"去庵婆罗提迦"是说与去庵婆罗提迦有关的经文。在"去巴达利"中也是同样的道理。因为接下来的和前面已经解释过的形式都是明显的。
舍利弗狮子吼注释
145.
"具寿舍利弗"等经文。在《净信经》中已详细说明于古注释中，因此我们也将在那里详细解释其意义，这是（我们的）意趣。
恶戒过患注释
148
来此而住的是来客，因此客舍就是房舍，所以说"客舍即是来客的住所"。两位国王即是离车王和摩揭陀王。朋友即是侍者。诸家即是居士们。铺设即是已铺设，全部铺设即是普遍铺设，那普遍铺设。这是中性词的说明。因此说"如同一切都被铺设那样"。
149
在"恶戒"中，"du"（恶）字表示缺乏之义，如在"愚痴"等词中，不是责备之义，所以说"无戒、离戒"。在"破坏防护"中，首先，已受持戒者因某种原因而破戒，他是破坏防护者。但是完全没有受持戒律、缺乏行为规范的人，怎么称为破坏防护者呢？他也因为失坏了善良的行为而确实称为破坏防护者。因为说是"放弃防护、缺乏防护"。
那个那个工艺处。在禁杀时期即是在宣布"不要杀害生命"这样禁杀的日子。
恶名声升起。
由于内心意乐而确实懊恼，因为有追悔。
对于他即是对于恶戒者。受持而行处即是奋起努力所作的原因。来到感官范围即是那个在心中显现。开眼见此世即是在开眼时通过见到自己的子女等而见到此世。闭眼见他世即是在闭眼时通过趣相显现而见到他世。因此说"四恶趣"等。第五项即是以"身坏"等所说的第五种过患部分。
持戒功德注释
150
以所说的相反方式即是以所说的过患之说的相反方式。诸如"不放逸者能够适时成就那个那个农商等"等。而"有值得称赞的戒故为持戒者。具足戒即是具有戒。圆满戒"等这样的词义解释是容易的，所以没有提及。

151.Pāḷimuttakāyāti saṅgītianāruḷhāya dhammikathāya. Tatthevāti āvasathāgāre eva.

Pāṭaliputtanagaramāpanavaṇṇanā

152.Issariyamattāyāti issariyappamāṇena, issariyena ceva vittūpakaraṇena cāti evaṃ vā attho daṭṭhabbo. Upabhogūpakaraṇānipi hi loke ‘‘mattā’’ti vuccanti. Pāṭaligāmaṃ nagaraṃ katvāti pubbe ‘‘pāṭaligāmo’’ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā. Māpentīti patiṭṭhāpenti. Āyamukhapacchindanatthanti āyadvārānaṃ upacchedanāya. ‘‘Sahassasevā’’ti vā pāṭho, sahassaso eva. Tenāha ‘‘ekekavaggavasena sahassaṃ sahassaṃ hutvā’’ti. Gharavatthūnīti gharapatiṭṭhāpanaṭṭhānāni. Cittāni namantīti taṃtaṃdevatānubhāvena tattha tattheva cittāni namanti vatthuvijjāpāṭhakānaṃ, yattha yattha tāhi vatthūni pariggahitāni. Sippānubhāvenāti sippānugatavijjānubhāvena. Nāgaggāhoti nāgānaṃ nivāsappariggaho. Sesadvayesupi eseva nayo. Pāsāṇoti appalakkhaṇapāsāṇo. Khāṇukoti yo koci khāṇuko . Sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānāviya taṃtaṃgehāni māpenti upadesadānavasena. Nesanti vatthuvijjāpāṭhakānaṃ, sabbāsaṃ devatānaṃ. Maṅgalaṃ vaḍḍhāpessantīti maṅgalaṃ brūhessanti. Paṇḍitadassanādīni hi uttamamaṅgalāni. Tenāha ‘‘atha maya’’ntiādi.

Saddo abbhuggacchati avayavadhammena samudāyassa apadisitabbato yathā ‘‘alaṅkato devadatto’’ti.

Ariyakamanussānanti ariyadesavāsimanussānaṃ. Rāsivasenevāti ‘‘sahassaṃ satasahassa’’ntiādinā rāsivaseneva, appakassa pana bhaṇḍassa kayavikkayo aññatthāpi labbhatevāti ‘‘rāsivasenevā’’ti vuttaṃ. Vāṇijāya patho pavattiṭṭhānanti vaṇippathoti purimavikappe attho dutiyavikappe pana vāṇijānaṃ patho pavattiṭṭhānanti, vaṇippathoti imamatthaṃ dassento ‘‘vāṇijānaṃ vasanaṭṭhāna’’nti āha. Bhaṇḍapuṭe bhindanti mocenti etthāti puṭabhedananti ayamettha atthoti āha ‘‘bhaṇḍapuṭe…pe… vuttaṃ hotī’’ti.

Ca-kārattho samuccayattho vā-saddo.

153.Kāḷakaṇṇī sattāti attanā kaṇhadhammabahulatāya paresañca kaṇhavipākānatthanibbattinimittatāya ‘‘kāḷakaṇṇī’’ti laddhanāmā parūpaddavakarā appesakkhasattā. Tanti bhagavantaṃ. Pubbaṇhasamayanti pubbaṇhe ekaṃ samayaṃ. Gāmappavisananīhārenāti gāmappavesana nivasanākārena. Kāyapaṭibaddhaṃ katvāti cīvaraṃ pārupitvā, pattaṃ hatthena gahetvāti attho.

Etthāti etasmiṃ vā sakappitappadese. Saññateti sammadeva saññate susaṃvutakāyavācācitte.

Pattiṃ dadeyyāti attanā pasutaṃ puññaṃ tāsaṃ devatānaṃ anuppadajjeyya. ‘‘Pūjitā’’tiādīsu tadeva pattidānaṃ pūjā, anāgate eva upaddave ārakkhasaṃvidhānaṃ paṭipūjā. ‘‘Yebhuyyena ñātimanussā ñātipetānaṃ pattidānādinā pūjanamānanādīni karonti ime pana aññātakāpi samānā tathā karonti, tasmā nesaṃ sakkaccaṃ ārakkhā saṃvidhātabbā’’ti aññamaññaṃ sampavāretvā devatā tattha ussukkaṃ āpajjantīti dassento ‘‘ime’’tiādimāha. Balikammakaraṇaṃ mānanaṃ, sampati uppannaparissayaharaṇaṃ paṭimānanti dassetuṃ ‘‘ete’’tiādi vuttaṃ.

Sundarāni passatīti sundarāni iṭṭhāni eva passati, na aniṭṭhāni.



我来直译这段巴利文：
151
在经外的，即在未被结集的法语中。就在那里，即就在客舍中。
巴达利城建造注释
152
以权势量，即以权势的程度，或者应理解为以权势和财物资具。因为在世间，受用资具也称为"量"。将巴达利村建成城市，即将从前称为"巴达利村"的地方现在建成城市。建造即是建立。为了切断收入门户，即为了截断收入之门。或读为"千次"，即千次千次。因此说"以每一组一千一千"。房屋地基即是建房的地方。心倾向，即是由于各个神灵的威力，房地评定者的心就倾向于那些地方，那些神灵已经占据的地方。以工巧的威力，即以随工巧的明咒威力。龙的占据即是龙的居所占有。在其余两种中也是同样的道理。石头即是无吉祥相的石头。桩即是任何桩子。诵念咒术后避开那样的有障碍处，在无障碍处与那些占据地基的神灵一起商议似的，以指导的方式建造各种房屋。对他们，即对房地评定者，对所有神灵。将增长吉祥，即将使吉祥增长。因为见智者等是最上的吉祥。因此说"那么我们"等。
声音升起，因为依部分法而应说明整体，如"提婆达多装饰"。
圣地的人们，即住在圣地的人们。只以堆积方式，即以"一千、十万"等堆积方式，因为少量物品的买卖在其他地方也可获得，所以说"只以堆积方式"。商队道是商人的道路活动处，这是第一种解释的意思；第二种解释则是商人的道路活动处是商队道，显示这个意思而说"商人的住处"。在这里打开货物包裹，所以称为打包处，这是这里的意思，因此说"货物包裹......等......是说"。
"ca"（和）字是"vā"（或）字的集合义。
153
黑暗众生，即因为自己多有黑法，又是引生对他人黑暗果报的原因，而得名为"黑暗"的加害他人的微贱众生。他，即世尊。在上午时分，即在上午的一个时候。以入村的仪态，即以进入村落的威仪形态。使系于身，即披上袈裟，手持钵的意思。
在这里，即在这个已计划的地方。调伏者，即善调伏的、善护持身语意者。
应该回向，即应该将自己所修的功德回向给那些神灵。在"受供养"等中，那个回向就是供养，在未来的困难中提供保护是回报供养。说"这些"等是为了显示："大多数亲属对亲属鬼作供养等尊敬等，但这些虽然是非亲属却也这样做，因此应该为他们认真安排保护"，神灵们互相请求而在那里发起精进。说"这些"等是为了显示：供养是作供品，尊敬是除去现在生起的危难。
见到善事，即只见到善好的、可意的事，不见不可意的事。

154.Āṇiyo koṭṭetvāti lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññaṃ sambandhe kātuṃ āṇiyo koṭṭetvā. Nāvāsaṅkhepena kataṃ uḷumpaṃ, veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kattabbaṃ kullaṃ.

Udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ ‘‘aṇṇava’’nti adhivacanaṃ, samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīravitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā. Pallalāni tesaṃ ataraṇato. Vināyeva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva tiṇṇā medhāvino janā, taṇhāsaraṃ pana ariyamaggasaṅkhātaṃ setuṃ katvā nittiṇṇāti yojanā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Ariyasaccakathāvaṇṇanā

155.Mahāpanādassa rañño. Pāsādakoṭiyaṃkatagāmoti pāsādassa patitathupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmo. Ariyabhāvakarānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ nimittassa kattubhāvūpacāravaseneva vuttaṃ. Tacchāvipallāsabhūtabhāvena saccānaṃ. Anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho maggañāṇena abhisamayo, tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhena sambandho, tadubhayābhāvahetukañca vaṭṭeva saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanupapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha ‘‘bhavato’’tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha ‘‘mayā ca tumhehi cā’’ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā ‘‘mamañceva tumhākañcā’’ti yathārutavaseneva vuttaṃ. Nayanasamatthāti pāpanasamatthā, dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, taṇhā, sā ariyamaggasatthena suṭṭhu hatā chinnāti bhavanettisamūhatā.

Anāvattidhammasambodhiparāyaṇavaṇṇanā

156.Dve gāmā ‘‘nātikā’’ti evaṃ laddhanāmo, ña-kārassa cāyaṃ na-kārādesena niddeso ‘‘animittā na nāyare’’tiādīsu (visuddhi. 1.174; jā. aṭṭha. 2.2.34) viya. Tenāha ‘‘ñātigāmake’’ti . Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasathoti giñjakāvasatho. So kira āvāso yathā sudhāparikammena sampayojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tena vuttaṃ ‘‘iṭṭhakāmaye āvasathe’’ti. Tulādaṇḍakavāṭaphalakāni pana dārumayāneva.



我来直译这段巴利文：
154
打入木钉，即拿取轻木棒，如门板那样使它们互相连接而打入木钉。船的简略形式制成的筏，竹子芦苇等集合起来用藤等束成捆而做成的木筏。
这是水处的同义语，即对任何上述水处，这个"aṇṇava"（海洋）是同义语，意思是只指大海。流，这里是指河流，因为流动奔流。深广，以无底为深，以遍及整个三界为广。避开，即不触碰不到达。沼泽，因为它们不能渡过。无需木筏，即智慧之人渡过这样的水不需要这样的木筏，但是渡过渴爱之流是以圣道称为桥梁而渡过，这是句子的连接。
第一诵分注释完成。
圣谛论注释
155
大般那陀王的。在宫殿顶上建立的村庄，即在宫殿倒塌的宝塔建立处所建的村庄。能使成为圣者的，对于那些证悟的人，使他们成为圣者的因相，是依能作者的隐喻方式而说的。诸谛是以真实不颠倒的状态。随觉是前分智，通达是以道智证悟，在其中因为通达是以随觉为先，没有随觉就不会有通达，有些随觉与通达相关连，缺少这两者是轮回流转的原因，所以在圣典中说"由于不随觉......等......你们的"。依取得结生而从一有趣向另一有是流转，依一再死生而漂流是轮回，所以说"从一有"等。依作业解释"流转轮回"二词而说第一种解释"被我和你们"。而在第二种解释中，考虑到作用解释而只依字面说"我和你们的"。能引导的，即能带到的，如手持绳子的人用长绳系缚的鸟一样，行为用渴爱之绳系缚众生相续而引导到另一有，所以称为有结，即渴爱，它被圣道之剑善断除切断，所以称为断除有结。
不退转法正觉究竟注释
156
两个村庄得名为"那提迦"，这是以"na"音代替"ña"音的说法，如在"无相不能了知"等中那样。因此说"在亲族村"。砖称为giñjaka，以砖建造的住处即是砖舍。据说那个住处是如同不需要灰泥涂饰那样，只用砖砌成覆盖而建造的。因此说"在砖造的住处"。但是天平横杆和门板是木制的。

157.Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha ‘‘heṭṭhābhāgiyāna’’ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi pahātabbatāya hi nesaṃ saṃyojanānaṃ orambhāgiyatā. Orambhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ ‘‘tatthā’’tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhāya na hontīti vuttaṃ ‘‘avikkhambhitāni asamucchinnānī’’ti. Nibbattavasenāti paṭisandhiggahaṇavasena. Gantuṃ na denti mahaggatagāmikammāyūhanassa vinibandhanato. Sakkāyadiṭṭhiādīni tīṇi saṃyojanāni kāmacchandabyāpādā viya mahaggatūpapattiyā avinibandhabhūtānipi kāmabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā puna idheva kāmabhave eva nibbattāpenti, tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāni eva. Paṭisandhivasena anāgamanasabhāvāti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvā. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ.

Kadāci karahaci uppattiyā saviraḷākāratā pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā, pharantā, sādhentā, andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. ‘‘Puttadhītaro hontī’’ti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti ‘‘rāgadosamohānaṃ tanuttā’’ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsivattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ, tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ ‘‘sotāpannassā’’tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.

Kāmāvacaralokaṃsandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā ‘‘sakideva imaṃ lokaṃ āgantvā’’ti vuttaṃ, ‘‘imaṃ lokaṃ āgantvā’’ti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayaṃ idha adhippeto. Aṭṭhakathāyaṃ pana imaṃ lokanti kāmabhavo adhippetoti imamatthaṃ vibhāvetuṃ ‘‘sace hī’’tiādinā aññaṃyeva catukkaṃ dassitaṃ.


我来直译这段巴利文：
157
欲界称为此岸，以做缘的方式亲近那个此岸所以称为属此岸的，或者有益于此岸部分所以称为属此岸的。因此说"属下分"等。以三道，即以三个较低的道。因为这些结使要被它们断除，所以是属此岸的。或者依词源学的方法说属此岸的是摧破此岸的。现在为了以差异方式显示它们是属此岸的性质，所以说"在其中"等。说"未镇伏、未断尽"，是因为对凡夫来说以破坏能力而镇伏，对圣者来说以完全不存在而断尽，不成为色无色有生起的障碍。以生起方式，即以结生获得的方式。不允许去，因为阻碍趣向广大业的造作。身见等三结虽然像贪欲、嗔恚那样不是广大生起的障碍，但因为是欲有生起的特殊缘，虽然生在广大有中，当产生那个（广大有）的业力耗尽时，以欲有生起的缘性从广大有带回来再生在欲有中，因此所有五下分结都是属此岸的。以结生方式不来的本性，即以结生获得的方式从那个世界不来此处的本性。但为了见佛、见长老、听法而来是不被禁止的。
因为偶尔生起而稀疏状态，因为现行微弱而不粗重，这两种都是薄弱性。频繁，即多次。非常粗重，即非常强烈。在它们生起之处，它们压迫、遍满、成就、造作黑暗而生起，但因为被两个道断除而微弱、轻微地生起。"有儿女"这是无关的。因为即使只是触摸身体部分也会有（烦恼生起）。这个，即"贪嗔痴的薄弱"这个说法。以有的薄弱方式，即以少有的方式。那个，即摩诃斯瓦长老的说法被否定，这是相连的。圣者所得的诸有都是具足相的有。在不得的诸有中，那个有的薄弱是怎样的呢？因此以两种方式都显示有的薄弱是不可能的，所以说"对于预流者"等。在第八有中没有有的薄弱，因为第八有完全不存在。在其余的情况中也是这个道理。
依欲界世间而说，因为不能依其他世间这样说。因为即使是在天人世间杂居生起的一来者，也应以欲有方式来限定。世尊依欲界而说"唯一次来此世间"，以"来此世间"这句话除去五种一来者中的四种而只取一种。因为某些人在此获得一来果后就在此般涅槃，某些人在此获得后在天界般涅槃，某些人在天界获得后就在那里般涅槃，某些人在天界获得后来此出生而般涅槃，这四种在此不被包括。但是在此获得后在天界尽其寿住后再来此出生而般涅槃的，这个是这里所指的。但在注释书中为了显示"此世间"是指欲有的意思，以"如果"等显示完全不同的四种。


Catūsu…pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena. Niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha ‘‘sambodhiparāyaṇo’’ti.

Dhammādāsadhammapariyāyavaṇṇanā

158.Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ ‘‘asuko sotāpanno, asuko sakadāgāmī’’tiādinā taṃtaṃñāṇādhigamanaṃ. Ñāṇūpapattiṃ ñāṇābhisamparāyanti tato parampi ‘‘niyato sambodhiparāyaṇo, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā ca ñāṇasahitaṃ uppattipaccayabhāvaṃ. Olokentassa ñāṇacakkhunā pekkhantassa kāyakilamathova, na tena kāci veneyyānaṃ atthasiddhīti adhippāyo. Cittavihesāti cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi. Ādīyati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ, tena ariyasāvakā catūsu ariyasaccesu viddhastasammohattā attānampi yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbā. Yena dhammādāsenāti idha pana maggadhammameva vadati.

Avecca yāthāvato jānitvā tannimittauppannapasādo aveccapasādo, maggādhigamena uppannapasādo , so pana yasmā pāsāṇapabbato viya niccalo, na ca kenaci kāraṇena vigacchati, tasmā vuttaṃ ‘‘acalena accutenā’’ti.

‘‘Pañcasīlānī’’ti gahaṭṭhavasenetaṃ vuttaṃ tehi ekantapariharaṇīyato. Ariyānaṃ pana sabbāni sīlāni kantāneva. Tenāha ‘‘sabbopi panettha saṃvaro labbhatiyevā’’ti.

Sabbesanti sabbesaṃ ariyānaṃ. Sikkhāpadāvirodhenāti yathā bhūtarocanāpatti na hoti, evaṃ. Yuttaṭṭhāneti kātuṃ yuttaṭṭhāne.

Ambapālīgaṇikāvatthuvaṇṇanā

161. Tadā kira vesālī iddhā phītā sabbaṅgasampannā ahosi vepullappattā, taṃ sandhāyāha ‘‘khandhake vuttanayena vesāliyā sampannabhāvo veditabbo’’ti. Tasmiṃ kira bhikkhusaṅghe pañcasatamattā bhikkhū navā acirapabbajitā ahesuṃ osannavīriyā ca. Tathā hi vakkhati ‘‘tattha kira ekacce bhikkhū osannavīriyā’’tiādi (dī. ni. aṭṭha. 2.165). Satipaccupaṭṭhānatthanti tesaṃ satipaccupaṭṭhāpanatthaṃ. Saratīti kāyādike yathāsabhāvato ñāṇasampayuttāya satiyā anussarati upadhāreti. Sampajānātīti samaṃ pakārehi jānāti avabujjhati. Ayamettha saṅkhepo, vitthāro pana parato satipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 

我来直译这段巴利文：
对于四...等...本性，意思是因为完全断除导向恶趣的恶法。以法决定，即以道法决定。决定，因为必定证得上位道。因此说"以正觉为究竟"。
法镜法门注释
158
彼彼智的趣向，即彼彼众生"某人是预流者，某人是一来者"等这样那样的智证得。智生起、智未来，即从此之后"决定以正觉为究竟，唯一次来此世间将作苦的终结"等以及与智相应的生起缘性。对于以智眼观察、看视者只有身体疲劳，不能由此成就任何所化众生的利益，这是意思。心困扰即心疲惫，因为与烦恼相应所以佛陀们没有。由此照见自己故称为镜，法性的镜称为法镜，这是圣道智的同义语，以此圣弟子们因为在四圣谛中驱散了愚痴，如实知道自己后如实记说，但因为显示这个，所以应知经的法门是法镜。这里说"以此法镜"是只说道法。
通达如实知道后由此因缘生起的净信是通达净信，由证得道而生起的净信，而且因为它如石山一样不动摇，不因任何因缘而消失，所以说"不动不失"。
"五戒"，这是依在家人说的，因为他们必须完全受持。但对圣者们一切戒都是可爱的。因此说"在这里得到一切防护"。
一切的，即一切圣者的。不违犯学处，即如实说不成为罪。在适当处，即在适合做的地方。
庵婆波梨妓女事注释
161
据说那时毗舍离（今比哈尔邦瓦伊沙利）繁荣富裕，具足一切支分，达到兴盛，关于这点说"应依律藏所说方式了知毗舍离的圆满"。据说在那个比丘僧团中约有五百位比丘是新出家不久的，而且精进减退。因此将说"在那里某些比丘精进减退"等。为了念的现起，即为了使他们的念现起。忆念，即以与智相应的念如实地忆持、观察身等。正知，即平等地以诸方式了知、觉悟。这里这是略说，详说则在后面念处注释中。<.Assistant>

1.106) āgamissati.

Sabbasaṅgāhakanti sarīragatassa ceva vatthālaṅkāragatassa cāti sabbassa nīlabhāvassa saṅgāhakaṃ vacanaṃ. Tassevāti nīlāti sabbasaṅgāhakavasena vuttaatthasseva. Vibhāgadassananti pabhedadassanaṃ. Yathā te licchavirājāno apītādivaṇṇā eva keci vilepanavasena pītādivaṇṇā khāyiṃsu, evaṃ anīlādivaṇṇā eva keci vilepanavasena nīlādivaṇṇā khāyiṃsūti vuttaṃ ‘‘na tesaṃ pakativaṇṇo nīlo’’tiādi. Nīlo maṇi etesūti nīlamaṇi, indanīlamahānīlādinīlaratanavinaddhā alaṅkārā. Te kira suvaṇṇaviracite hi maṇiobhāsehi ekanīlā viya khāyanti. Nīlamaṇikhacitāti nīlaratanaparikkhittā. Nīlavatthaparikkhittāti nīlavatthanīlakampalaparikkhepā. Nīlavammikehīti nīlakaghaṭaparikkhittehi. Sabbapadesūti ‘‘pītā hontī’’tiādisabbapadesu. Parivaṭṭesīti paṭighaṭṭesi. Āharanti imasmā rājapurisā balinti āhāro, tappattajanapadoti āha ‘‘sāhāranti sajanapada’’nti. Aṅguliphoṭopi aṅguliyā cālanavaseneva hotīti vuttaṃ ‘‘aṅguliṃ cālesu’’nti. Ambakāyāti mātugāmena. Upacāravacanaṃ hetaṃ itthīsu, yadidaṃ ‘‘ambakā mātugāmo jananikā’’ti.

Avalokethāti apavattitvā olokanaṃ oloketha. Taṃ pana apavattitvā olokanaṃ anu anu dassanaṃ hotīti āha ‘‘punappunaṃ passathā’’ti. Upanethāti ‘‘yathāyaṃ licchavirājaparisā sobhātisayena yuttā, evaṃ tāvatiṃsaparisā’’ti upanayaṃ karotha. Tenāha ‘‘tāvatiṃsehi samake katvā passathā’’ti.

‘‘Upasaṃharatha bhikkhave licchaviparisaṃ tāvatiṃsasadisa’’nti nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattīti anupubbikathāya saggasampattikathanaṃ viya daṭṭhabbaṃ. Tesu pana bhikkhūsu ekaccānaṃ tattha nimittaggāhopi siyā, taṃ sandhāya vuttaṃ ‘‘nimittaggāhe uyyojetī’’ti. Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanaṃ. Tenāha ‘‘tatra kirā’’tiādi. Osannavīriyāti sammāpaṭipattiyaṃ avasannavīriyā, ossaṭṭhavīriyā vāti attho. Aniccalakkhaṇavibhāvanatthanti tesaṃ rājūnaṃ vasena bhikkhūnaṃ aniccalakkhaṇavibhūtabhāvatthaṃ.

Veḷuvagāmavassūpagamanavaṇṇanā

163.Samīpe veḷuvagāmoti pubbaṇhaṃ vā sāyanhaṃ vā gantvā nivattanayogye āsannaṭṭhāne niviṭṭhā parivāragāmo. Saṅgammāti sammā gantvā. Assāti bhagavato.



我来将这段巴利文直译成简体中文：
1.106) 将要来。
"一切包括"指的是关于身体的和衣物装饰的所有蓝色的综合称谓。"那个"即是以"蓝色"这一包括一切的说法所表达的含义。"显示分别"即是显示差别。就像那些离车王们有些虽然不是黄色等颜色，但因涂抹而显现为黄色等颜色，同样有些虽然不是蓝色等颜色，但因涂抹而显现为蓝色等颜色，所以说"他们的本来颜色不是蓝色"等。"有蓝宝石的"即是镶嵌着因陀尼蓝、大蓝等蓝色宝石的装饰。据说那些黄金制成的装饰因宝石的光芒而显现如同全蓝。"镶嵌蓝宝石的"即是以蓝宝石围绕的。"蓝色衣物围绕的"即是以蓝色衣服和蓝色毛毯围绕。"蓝色铠甲的"即是以蓝色装甲围绕的。"在所有词中"即是在"成为黄色"等所有词中。"环绕"即是环绕。"带来"意为从这里带来王室人员的贡品，指获得的领地，所以说"带来即是带有领地"。"弹指"也是通过手指的移动而产生的，所以说"移动手指"。"妇女"即是女人。这是对女性的敬语，即所谓"妇女、女人、生母"。
"观看"即是转向观看。而那转向观看即是反复观看，所以说"一再地看"。"比较"即是"如同这离车王众具有殊胜的庄严，天众也是如此"作如是比较。因此说"与三十三天比较着看"。
"比丘们，将离车众与三十三天相比"，这不是在引导取相，而应该理解为只是像通过次第说法谈论天界成就一样，这些国王的权势成就与天界成就相似。但是在那些比丘中，某些人可能会对此取相，针对这点而说"在取相中引导"。为了那些比丘的利益，就像为了尊者难陀的利益而显示天界成就一样。因此说"在那里"等。"精进衰退"即是在正确修行中精进衰退，或是放弃精进的意思。"为了显明无常相"即是为了通过那些国王使比丘们明了无常相。
竹村安居注释
163) "附近的竹村"即是在上午或傍晚去了可以返回的近处建立的附属村庄。"聚集"即是好好地前往。"他的"即是世尊的。

164.Pharusoti kakkhaḷo, garutaroti attho. Visabhāgarogoti dhātuvisabhāgatāya samuṭṭhito bahalatararogo, na ābādhamattaṃ. Ñāṇena paricchinditvāti vedanānaṃ khaṇikataṃ, dukkhataṃ, attasuññatañca yāthāvato ñāṇena paricchijja parituletvā. Adhivāsesīti tā abhibhavanto yathāparimadditākārasallakkhaṇena attani āropetvā vāsesi, na tāhi abhibhuyyamāno. Tenāha ‘‘avihaññamāno’’tiādi. Adukkhiyamānoti cetodukkhavasena adukkhiyamāno , kāyadukkhaṃ pana ‘‘natthī’’ti na sakkā vattuṃ. Asati hi tasmiṃ adhivāsanāya eva asambhavoti. Anāmantetvāti anālapitvā. Anapaloketvāti avissajjitvā. Tenāha ‘‘ovādānusāsaniṃ adatvāti vuttaṃ hotī’’ti. Pubbabhāgavīriyenāti phalasamāpattiyā parikammavīriyena. Phalasamāpattivīriyenāti phalasamāpattisampayuttavīriyena. Vikkhambhetvāti vinodetvā. Yathā nāma pupphanasamaye campakādirukkhe vekhe dinne yāva so vekho nāpanīyati, tāvassa pupphanasamatthatā vikkhambhitā vinoditā hoti, evameva yathāvuttavīriyavekhadānena tā vedanā satthu sarīre yathāparicchinnaṃ kālaṃ vikkhambhitā vinoditā ahesuṃ. Tena vuttaṃ ‘‘vikkhambhetvāti vinodetvā’’ti. Jīvitampi jīvitasaṅkhāro kammunā saṅkharīyatīti katvā. Chijjamānaṃ virodhipaccayasamāyogena payogasampattiyā ghaṭetvā ṭhapīyati. Adhiṭṭhāyāti adhiṭṭhānaṃ katvā. Tenāha ‘‘dasamāse mā uppajjitthāti samāpattiṃ samāpajjī’’ti. Taṃ pana ‘‘adhiṭṭhānaṃ, pavattana’’nti ca vattabbataṃ arahatīti vuttaṃ ‘‘adhiṭṭhahitvā pavattetvā’’ti.

Khaṇikasamāpattīti tādisaṃ pubbābhisaṅkhāraṃ akatvā ṭhānaso samāpajjitabbasamāpatti. Puna sarīraṃ vedanā ajjhottharati savisesapubbābhisaṅkhārassa akatattā. Rūpasattakaarūpasattakāni visuddhimaggasaṃvaṇṇanāsu (visuddhi. ṭī. 2.706, 717) vitthāritanayena veditabbāni. Suṭṭhu vikkhambheti pubbābhisaṅkhārassa sātisayattā. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Apabyūḷhoti apanīto. Cuddasahākārehi sannetvāti tesaṃyeva rūpasattakaarūpasattakānaṃ vasena cuddasahi pakārehi vipassanācittaṃ, sakalameva vā attabhāvaṃ visabhāgarogasañjanitalūkhabhāvanirogakaraṇāya sinehetvā na uppajjiyeva sammāsambuddhena sātisayasamāpattivegena suvikkhambhitattā.

Gilāno hutvā puna vuṭṭhitoti pubbe gilāno hutvā puna tato gilānabhāvato vuṭṭhito. Madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha ‘‘sañjātagarubhāvo sañjātathaddhabhāvo’’ti. ‘‘Nānākārato na upaṭṭhahantī’’ti iminā disāsammohopi me ahosi sokabalenāti dasseti. Satipaṭṭhānādidhammāti kāyānupassanādayo anupassanādhammā pubbe vibhūtā hutvā upaṭṭhahantāpi idāni mayhaṃ pākaṭā na honti.



我来将这段巴利文直译成简体中文：
164. "剧烈"即是猛烈，意思是严重。"异性病"即是由于界的不相容而生起的更重的病，不是一般的病痛。"以智慧观察"即是以智慧如实地观察、衡量诸受的刹那性、苦性和无我性。"忍受"即是克服它们，通过观察被征服的状态而安住于自身，而不是被它们征服。因此说"不受困扰"等。"不受苦"即是不受心苦，但身苦则不能说"没有"。因为若无身苦，就不可能有忍受。"不告知"即是不说。"不告别"即是不辞别。因此说"意思是不给予教诫指导"。"前分精进"即是果定的准备精进。"果定精进"即是与果定相应的精进。"镇伏"即是驱除。就像在开花季节给瞻波迦等树做记号，只要那记号不除去，它就无法开花一样，通过上述精进标记，那些痛受在世尊身上被镇伏驱除达指定的时间。因此说"镇伏即是驱除"。生命也是由业所造作的生命行。在被切断时，通过相对立因缘的结合和努力的成就而得以维持。"决意"即是作决定。因此说"入定决意'十个月不要生起'"。而那可以称为"决意"和"转起"，所以说"决意后转起"。
"刹那定"即是不作如是准备而当下可以入的定。由于没有作特殊的准备，痛受又重新压倒身体。应当依照清净道论注释中详述的方法了知色七法和非色七法。由于前行准备特别充分而善加镇伏。现在为了以譬喻说明这个道理而说"就像"等。"退却"即是离开。"以十四行相修习"即是以那些色七法和非色七法的十四种方式使观智之心，或是使整个自身通过产生异性病的虚弱状态而得到治愈，由于正等觉者以特胜定力善加镇伏，完全不生起。
"生病后又康复"即是先前生病后又从那病状中康复。所谓"沉重感"即是身体的僵硬，而那是以沉重为先行的，所以说"生起沉重生起僵硬"。"不以种种相现起"以此表明"我因忧愁之力也有方向迷乱"。"念处等法"即是身随观等观法，虽然以前清晰地现起，现在对我来说却不明显。

165.Abbhantaraṃ karoti nāma attaniyeva ṭhapanato. Puggalaṃ abbhantaraṃ karoti nāma samānattatāvasena dhammena pubbe tassa saṅgaṇhato. Daharakāleti attano daharakāle. Kassaci akathetvāti kassaci attano antevāsikassa upanigūhabhūtaṃ ganthaṃ akathetvā. Muṭṭhiṃ katvāti muṭṭhigataṃ viya rahasibhūtaṃ katvā. Yasmiṃ vā naṭṭhe sabbo taṃmūlako dhammo vinassati, so ādito mūlabhūto dhammo, mussati vinassati dhammo etena naṭṭhenāti muṭṭhi, taṃ tathārūpaṃ muṭṭhiṃ katvā pariharitvā ṭhapitaṃ kiñci natthīti dasseti.

Ahamevāti avadhāraṇaṃ bhikkhusaṅghapariharaṇassa aññasādhāraṇicchādassanatthaṃ, avadhāraṇena pana vinā ‘‘ahaṃ bhikkhusaṅgha’’ntiādi bhikkhusaṅghapariharaṇe ahaṃkāramamaṃkārābhāvadassananti daṭṭhabbaṃ. Uddisitabbaṭṭhenāti ‘‘satthā’’ti uddisitabbaṭṭhena. Mā vāahesuṃ bhikkhūti adhippāyo. ‘‘Mā vā ahosī’’ti vā pāṭho. Evaṃ na hotīti ‘‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’’tiādi ākārena cittappavatti na hoti. ‘‘Pacchimavayaanuppattabhāvadīpanatthaṃ vutta’’nti iminā vayo viya buddhakiccampi pariyositakammanti dīpeti. Sakaṭassa bāhappadese daḷhībhāvāya veṭhadānaṃ bāhabandho. Cakkanemisandhīnaṃ daḷhībhāvāya veṭhadānaṃ cakkabandho.

Tamatthanti veṭhamissakena maññeti vuttamatthaṃ. Rūpādayo eva dhammā saviggaho viya upaṭṭhānato rūpanimittādayo, tesaṃ rūpanimittādīnaṃ. Lokiyānaṃ vedanānanti yāsaṃ nirodhanena phalasamāpatti samāpajjitabbā, tāsaṃ nirodhā phāsu hoti, tathā bāḷhavedanābhitunnasarīrassāpi. Tadatthāyāti phalasamāpattivihāratthāya. Dvīhi bhāgehi āpo gato etthāti dīpo, oghena parigato hutvā anajjhotthaṭo bhūmibhāgo, idha pana catūhipi oghehi, saṃsāramahogheneva vā anajjhotthaṭo attā ‘‘dīpo’’ti adhippeto. Tenāha ‘‘mahāsamuddagatā’’tiādi. Attassaraṇāti attappaṭisaraṇā. Attagatikā vāti attaparāyaṇāva . Mā aññagatikāti aññaṃ kiñci gatiṃ paṭisaraṇaṃ parāyaṇaṃ mā cintayittha. Kasmā? Attā nāmettha paramatthato dhammo abbhantaraṭṭhena, so evaṃ sampādito tumhākaṃ dīpaṃ tāṇaṃ gati parāyaṇanti. Tena vuttaṃ ‘‘dhammadīpā’’tiādi. Tathā cāha ‘‘attā hi attano nātho, ko hi nātho paro siyā’’ti (dha. pa. 160, 380) upadesamattameva hi parasmiṃ paṭibaddhaṃ, aññā sabbā sampatti purisassa attādhīnā eva. Tenāha bhagavā ‘‘tumhehi kiccaṃ ātappaṃ, akkhātāro tathāgatā’’ti (dha. pa. 276). Tamaggeti tamayogassa agge tassa atikkantābhāvato. Tenevāha ‘‘ime aggatamā’’tiādi. Mamāti mama sāsane. Sabbepi te catusatipaṭṭhānagocarā vāti catubbidhaṃ satipaṭṭhānaṃ bhāvetvā brūhetvā tadeva gocaraṃ attano pavattiṭṭhānaṃ katvā ṭhitā eva bhikkhū agge bhavissanti.

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Nimittobhāsakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
165. "使成为内部的"即是因为安置在自己内部。"使人成为内部的"即是因为先前以平等心如法地摄受他。"年轻时"即是自己年轻的时候。"不对任何人说"即是不对任何自己的弟子说秘密的教法。"握成拳头"即是像握在拳中一样使成秘密。或者，若某法失去则一切以它为根本的法都会消失，那是最初的根本法，因为失去它而使法消失、毁灭，这就是"拳"的意思，表明没有任何像这样握成拳头保护储存的东西。
"唯有我"这个限定词是为了显示摄护比丘僧团不是与他人共有的愿望，但应当理解为若无限定词，"我比丘僧团"等在摄护比丘僧团时显示无我执和我所执。"以应被称为的意义"即是以"应被称为导师"的意义。意思是"或者比丘们不要存在"。或者读作"或者不要存在"。"这样不会"即是不会有"我将摄护比丘僧团"等方式的心行。"为了显示已达晚年而说"，以此表明如同年龄一样佛陀的工作也已完成。车的臂部加固的绑缚叫做臂绑。车轮边缘连接处加固的绑缚叫做轮绑。
"那个意思"即是以混合绑缚的方式所说的意思。色等诸法因为像有形体一样显现而成为色相等，是那些色相等的。"世间的诸受"即是通过它们的止息而应入果定，通过它们的止息而安乐，对于身体被剧烈痛受所伤的也是如此。"为了那个"即是为了安住于果定。"洲"即是水从两边流过之处，被水流环绕而不被淹没的陆地，但这里指的是不被四暴流或轮回大暴流所淹没的自我为"洲"。因此说"在大海中"等。"以自为归依"即是以自我为归依。"或以自为趣向"即是只以自我为趣向。"不要以他为趣向"即是不要想其他任何趣向、归依、趣向。为什么？因为所谓的自我在此依胜义即是以内在为特征的法，这样成就的它就是你们的洲、庇护、趣向、归宿。因此说"以法为洲"等。如是说道："自我实为自己的依怙，他人怎能作为依怙？"因为只有教导依赖他人，其他一切成就都只依靠自己。因此世尊说："你们应当精进，如来只是说示者。"在"那最上"即是在那瑜伽的最上，因为没有超过它。因此说"这些是最上"等。"我的"即是在我的教法中。"一切他们都以四念处为行境"即是修习、增长四种念处，使它成为自己的行境、活动处而住立的比丘们将成为最上。
第二诵分注释结束。
瑞相光

166. Anekavāraṃ bhagavā vesāliyaṃ viharati, tasmā imaṃ vesālippavesanaṃ niyametvā dassetuṃ ‘‘kadā pāvisī’’ti pucchitvā āgamanato paṭṭhāya taṃ dassento ‘‘bhagavā kirā’’tiādimāha. Āgatamaggenevāti pubbe yāva veḷuvagāmakā āgatamaggeneva paṭinivattento. Yathāparicchedenāti yathāparicchinnakālena. Tatoti phalasamāpattito. Ayanti idāni vuccamānākāro. Divāṭṭhānolokanādi parinibbānassa ekantikabhāvadassanaṃ. Ossaṭṭhoti vissaṭṭho āyusaṅkhāro ‘‘sattāhameva mayā jīvitabba’’nti.

Jeṭṭhakaniṭṭhabhātikānanti sabbeva sabrahmacārino sandhāya vadati.

Paṭipādessāmīti maggapaṭipattiyā niyojessāmi. Maṇiphalaketi maṇikhacite pamukhe atthataphalake. Taṃ paṭhamaṃdassananti yaṃ veḷuvane paribbājakarūpena āgatassa siddhaṃ dassanaṃ, taṃ paṭhamadassanaṃ. Yaṃ vā anomadassissa bhagavato vacanaṃ saddahantena tadā abhinīhārakāle paccakkhato viya tumhākaṃ dassanaṃ siddhaṃ, taṃ paṭhamadassanaṃ. Paccāgamanacārikanti paccāgamanatthaṃ cārikaṃ.

Sattāhanti accantasaṃyoge upayogavacanaṃ. Therassa jātovarakagehaṃ kira itaragehato vivekaṭṭhaṃ, vivaṭaṅgaṇañca, tasmā devabrahmānaṃ upasaṅkamanayogyanti ‘‘jātovarakaṃ paṭijaggathā’’ti vuttaṃ. Soti uparevato. Taṃ pavattinti tattha vasitukāmatāya vuttaṃ taṃ.

‘‘Jānantāpi tathāgatā pucchantī’’ti (pārā. 16, 165) iminā nīhārena thero ‘‘ke tumhe’’ti pucchi. ‘‘Tvaṃ catūhi mahārājehi mahantataro’’ti puṭṭho attano mahattaṃ satthu upari pakkhipanto ‘‘ārāmikasadisā ete upāsike amhākaṃ satthuno’’ti āha. Sāvakasampattikittanampi hi atthato satthu sampattiṃyeva vibhāveti.

Sotāpattiphale patiṭṭhāyāti therassa desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripakkattā sotāpattiphale patiṭṭhahitvā.

Ayanti yathāvuttā. Etthāti ‘‘vesāliṃ piṇḍāya pāvisī’’ti etasmiṃ vesālīpavese. Anupubbīkathāti anupubbadīpanī kathā.

167.Udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi cite mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenacetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakacetiya’’nti evaṃ ādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttaṃ ājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā . Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati, tasseva gahaṇe kāraṇaṃ brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.40; dī. ni. ṭī. 


我来将这段巴利文直译成简体中文：
166. 世尊多次住在毗舍离（现在印度比哈尔邦毗舍离县），因此为了确定这次进入毗舍离的情况，问"何时进入"，从到来开始显示这些，说"世尊啊"等等。"就沿着来时的路"是指从前直到竹村沿着来时的路返回。"按照期限"是指按照规定的时间。"从那里"是指从果定中。"这个"是指现在要说的情况。观察日间住处等是显示入般涅槃的必然性。"已舍弃"是指已舍去寿行，"我只能活七天了"。
"兄弟们"是指所有的梵行同修。
"我将引导"是指我将引导他们修习圣道。"在宝座上"是指在镶嵌宝石的前座上。"那第一次见面"是指在竹园时作为游方者来访时的见面。或者说，当时相信无上正觉者世尊的话语，在发愿时如同亲眼所见一般，那是第一次见面。"回程游化"是指为了返回而游化。
"七天"是完全结合的宾格。据说长老的诞生室比其他房间更加幽静，也有开阔的院子，因此适合天神梵天前来拜访，所以说"请打扫诞生室"。"他"是指优婆离托。"那个意愿"是指想要住在那里所说的话。
按照"如来虽然知道也会询问"的方式，长老问"你们是谁"。当被问到"你比四大天王还要伟大"时，他把自己的伟大归于导师之上，说"施主啊，对于我们的导师来说，他们就像是园丁一样"。因为赞叹声闻的成就实际上就是显示导师的成就。
"安住于预流果"是指由于长老说法的威力，以及自己具足胜缘，智慧成熟而安住于预流果。
"这个"是指如前所述的。"在这里"是指"进入毗舍离托钵"这件事中。"次第说法"是指依次解说的言教。
167. "在优陀那夜叉的祠庙处"是指在人们以砖瓦建造，作为名叫优陀那夜叉的住处而受人尊敬的地方。"已建精舍"是指为了世尊而建造的精舍。"被称为"是指依照先前的称呼被称为"优陀那祠庙"。"在瞿昙等处也是"即在"瞿昙祠庙"等处。"这是同样的道理"是指类推在祠庙处建精舍的情况。"增长"是指通过修习圆满而增长。"反复修习"是指通过多修习而一再生起。"如同驾驭马车"是指就像善巧的车夫驾驭训练有素的马车随意行驶一样，使之能随意运用。"以安立义"是指以确立义。"如同地基"是指通过完全清除烦恼垢染，成为神通境界的生起处，如同清净无碍的地基。"已确立"是指由于远离对立面，通过善修而使之适合各种确立。"圆满增长"是指从各个方面都达到修习的增上。因此说"善增长"。"善巧精进"是指通过神通修习达到顶点而善加修习。
"不确定"是指以"任何人"这种不确定的说法。"确定"是指以"如来"这样显示自身的方式来确定。"寿量"是指说最长寿量，关于取这个的原因在《梵网经注》中。

1.40) vuttanayeneva veditabbaṃ. Mahāsivatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. ‘‘Khaṇḍiccādīhi abhibhuyyatī’’ti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenāpi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ . Tenāha ‘‘so na ruccati…pe… niyamita’’nti.

Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññopīti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi. Cattāro vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhigatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci ānanda cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ, tathā pana pariyāyaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyeva vāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana anujānāti.

Mārayācanakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
应当按照《梵网经注》(1.40)中所说的方式来理解。但是大史瓦长老说："把大菩萨最后一生的结生业能导致无量寿的能力记在心中，佛陀的寿行能够镇伏危难的能力在经典中也有提到，因此应当住世一个贤劫。"说"被白发等征服"，这意味着就像神通力不能抵抗衰老，同样也不能抵抗死亡，这是必然的结果。"箭射往何处，落在何处"，应当理解即使以不同方式出现的长老论也是证实了注释书的说法。因此说"这不合理...乃至...已确定"。
"心被缠缚"是指心被制服到无法辨别任何有益无益。这种制服就像大水淹没小水一样，所以说"心被淹没"。"其他人"是指除了长老或圣者以外的任何凡夫。这里提到凡夫是为了显示：就像完全未断除颠倒见而被魔罗缠缚的心无法辨别任何意义一样，长老也完全没有觉察到世尊所作的暗示和明示。因此说"因为魔罗"等等。"四种颠倒"是指：在不净中[认为]"净"的想颠倒和心颠倒，在苦中[认为]"乐"的想颠倒和心颠倒，这是四种颠倒。"因此"是指虽然其他八种颠倒已经断除，但是由于上述四种颠倒未断除。"他的"是指长老的。"压制"是指仅仅接触就好像在压制，否则被他压制的众生就会死亡。意思是"能做什么呢？不能做什么"。为什么不能做什么，难道他不是进入了上首弟子的腹部吗？确实进入了，但那只是为了显示自己的威力，而不是为了伤害。这里说"能做什么"是因为已经获得了压制心的能力，是出于伤害的意图。"暗示和明示"，这里"请世尊住世一劫"是请求住世整个劫，通过"阿难啊，任何人如果修习四神足"等间接表明，由于自己修习四神足的威力而能够住世一劫的方式而生起认知是暗示，放弃这种委婉的方式而直接显示自己的意图是明示。"虽然知道"是指虽然知道被魔罗缠缚。由于[承认]自己的过失，众生的忧伤会减轻，不会太强，所以说"为了通过归咎而减轻忧伤"。那么，长老是否在被魔罗缠缚心时的经过后来才知道呢？按本性是不知道的，但是通过佛陀的威力而了知。
魔罗请求的故事注释

168.Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ativiya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahapaṭipattiṃ na muccatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno, sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ atikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti . Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekaṃ antaṃ ṭhito ‘‘parinibbātu dāni bhante bhagavā’’tiādinā parinibbānaṃ yāci, taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa abhisandhiṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.

Maggavasena viyattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayanena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā , sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena ‘‘suta’’nti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassāpi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikapaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttapaṭipadāya anurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya pavattanasīlā. Anu maggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā. Tassa vādo, catusaccadesanā.


我来将这段巴利文直译成简体中文：
168. "杀害"而称为"魔罗"，是指通过引导无益之事而杀害功德，或者通过离贪的束缚，由于[造成]出生的原因，好像在此处彼处不断杀害生命。由于极其邪恶而称为"恶者"。具足黑暗法而称为"黑暗者"。因为断绝离贪等功德而称为"终结者"。不放弃带给众生不利的行为而称为"那姆奇"。用自己的魔罗网束缚放逸者，或者放逸者是他的亲属而称为"放逸者的亲友"。关于第七个七日之后的七天，所以说"在第八个七日"，这不像结跏趺坐七日等那样是固定[必须]做的事的第八个七日的意思。因为在第七个七日之后，[魔罗]知道世尊在阿阇波罗尼拘律树下对大梵天和帝释天王承诺说法，[想着]"现在他将通过说法使众生超越我的领域"而生起忧恼，站着思考："好吧，现在我要用方便使他入灭，这样他的心愿将会改变，我的心愿将会实现。"这样思考后，来到世尊面前，站在一边，以"世尊啊，现在请般涅槃"等话请求[世尊]般涅槃，关于这个说"在第八个七日"等。其中"今天"是指舍弃寿行的那一天。世尊虽然知道他的意图，但没有揭露，只是显示现在不是般涅槃的时候而拒绝了请求。因此说"我还不"等。
"通过道而明智"是指通过证悟真理的智慧而明智。"同样调伏"是指通过道断除烦恼而调伏。"同样自信"是指通过证得圣道而在导师教法中获得自信，由于断除引起怯懦的邪见、疑等恶法而达到自信的状态。通过听闻而能从轮回苦中解脱，这里以最胜的表述而意指"所闻"，所以说"以三藏的方式"。三藏的集合是三藏，或者三个藏是三藏，三藏即是三藏，以它的方式。"那个"是指作为应听闻而说的"所闻"的三藏。"法"是指教法。"持守"是指像保存在金器中的狮子脂一样不让它消失，通过善巧熟练的方式来记持、安置于心中。这样通过教法显示多闻持法的状态后，现在为了通过证法也显示这点而说"或者"等。"圣法"是指道果法，或者九种出世间法。"随顺法"是指为了证得而随顺的法。"相应的行道"也是指那个观法，或者六种清净。"随法"是指与上述行道相应的，已修习的少欲等法。"常常实践"是指经常受持而实践。或者"随法"是指随顺于道果法的近行观，常常实践于此。"自己导师的教说"是指自己的导师正等觉者的教说。通过教导全世间包括天界的行为而成为导师的世尊。他的教说是四谛的开示。


Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññāpessantīti pajānāpessanti, saṅkāpessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttāniṃ karissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Saha dhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 270) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti. Sappāṭihāriyanti sanissaraṇaṃ , yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññāpessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ ‘‘dvādasapadāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti (netti. saṅkhāre).

Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṇaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvagamanena sabbaso parivuddhiṃ upagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘bahujanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ bhūtaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbākāra…pe… patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

Āyusaṅkhāraossajjanavaṇṇanā



我来将这段巴利文直译成简体中文：
"将宣说"是指从开始讲说，意思是按照自己所学的方式让他人学习。"将开示"是指将教导，意思是将经文正确地使人觉悟。"将施设"是指将使人知道，意思是将使人理解。"将建立"是指将以种种方式建立，意思是将显明。"将开显"是指将使之明显。"将分别"是指将使之分明。"将明了"是指将使不明了的、深奥的变得明了、显露。"以法"，这里的"法"字是因的同义词，如"对因的智慧是法无碍解"等中那样，所以说"以有因有理的言说"。"有效验"是指有出离，像破除他说而建立自说那样，通过因与譬喻成就如实证得的义理而说法。因此说"作为出离而说法"，意思是将开示九种出世间法。这里，以"将施设"等六个词显示六种义理，而以开头两个词[显示]六种文句。如此显示了以注释方式摄集的三藏佛语。因为在《导论》中说："十二句是经，那全都是文句和义理。"
"摄于三学"是指包含增上戒学等三学。"完整的梵行教法"是指完全无余的导师教法中的最胜行。"繁荣"是指完全增长。"以禅那的喜悦"是指通过那些比丘们证得的禅那之乐。"达到增长"是指通过达到殊胜微妙的状态而达到一切方面的增长。"如同花开遍满"是指通过神通成就而达到教法增长的顶点。"通过确立"是指通过确立，意思是达到确立。"通过证悟而利益众人"是指为大众[带来利益]。因此说"通过众人证悟"。"广大"是指广大、广阔地生起，或者是说达到广大。因此说"达到...一切行相"。"善作显明"是指善好地、完全地以初善等方式显示。
舍寿行的注释

169.Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sammadeva pariññātā, catubbidhampi sammāsatiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva mahābodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā abhāsi ‘‘visākhapuṇṇamāyaṃ parinibbāyissāmī’’ti, evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ ‘‘na samāpajjissāmī’’ti vissajji taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘nappavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi. Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jātikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci, yā mahābhinīhāramahājātiādīsupi kampittha. Tadāpi tattikāya eva kampane kiṃ kāraṇaṃ ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā. Pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvatakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātū, nissaddā honti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti ca ādi (bu. vaṃ. 84-91). Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘devadundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.

Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissatī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.


我来将这段巴利文直译成简体中文：
169. "使念善安立"是指这个称为自体的身等差别是苦担，我已经背负了这么长时间，现在不应再背负，为了不再背负它而长时间积集圣道资粮，这个圣道已经证悟，由此对这些身等从不净等方面完全了知，使四种正念在其境界中善好地安立。"以智决定"是指因为对于称为自体的苦担的背负中作为目的的自利已在大菩提树下完成，而利他即教化佛陀所应教化者尚待完成，这将在三个月内完成，所以说"将在卫塞月满月时般涅槃"，如此以佛智决定，在一切方面作出决定。"舍弃寿行"是指舍弃维持寿命、生命的果定之法，说"我将不入定"而舍弃，通过这样的舍弃而舍弃被它维持的生命行，说"我将不再运作"。因此说"在那里"等。由于处所的广大和生起方式的广大而成为大地震。其中，为了显示由于处所广大而地震的广大，所以说"据说那时...乃至...震动"。那是作为生处领域的一万世界系而已，不是任何[世界系]，是在大发愿、大出生等时也震动的[世界系]。为什么那时也只有那么多[世界]震动？因为从开始就只摄取它作为生处领域。它的摄取应当理解是依法性而作。因为前佛们的生处领域也是那么多。所以说"一万世界系寂静无扰...乃至...大海卷缩，一万[世界系]震动"等。因为以恐吓未离贪者而使海水为边际以六种方式震动，所以称为可怕的，就是可怕，因此说"生起恐怖"。"天鼓"只是天雷声的同义语。这里不是指任何鼓被称为"天雷"，而是作为异相而在虚空中所得的响声。因此说"天"等。"天"是指云。因为当它晴朗而天空无雨时发出称为干雷的声音时，就称为天雷。因此说"天发出干雷"。
"以喜悦之力发出"是指"这个称为自体的苦担已经背负这么长时间，现在不久就要放下"，世尊生起欢喜，自然地以喜悦之力发出自说语。为了显示这样自说时也成就了这个义理，所以在注释中说"为什么"等。


Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya, vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayāni vijjantīti ‘‘arūpāvacaraṃ atula’’nti vuttaṃ, itarañca ‘‘tula’’nti, appavipākaṃ tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ, ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavassa hetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena, gocarāsevanāya ca nirato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ. Na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajjīti ariyamaggena avassajji . Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇaṃ avoca ‘‘ajjhattarato samāhito’’ti.

Tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’ti ādiṃ vatvā bhavasaṅkhārassa avassajjanākāraṃ sarūpato dassesi. ‘‘Eva’’ntiādinā pana udānavaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dassesi.

Mahābhūmicālavaṇṇanā



我来将这段巴利文直译成简体中文：
"衡量"，为了显示"tula(衡量)"这个词是业格，所以说"已衡量"。因为威力小而有限制。因此它因为周围被切断而称为"有限"。由于镇伏对立面而[具有]长时相续性，和由于果报广大而不可衡量、不受限制。由于那些原因，先前笼统地称大[果报]为"不可衡量"，那些原因在无色界比色界更殊胜，所以说"无色界是不可衡量的"，其他的是"可衡量的"，在三种业中果报少的、微细果报的、低劣的，那是可衡量的。"多果报"是指大果报的、殊胜的，那是不可衡量的。这其中的中等的，应当分为低劣和殊胜两种，归入两类中。应当按照在低劣三法注释中所说的方式确定少果报和多果报，依此了知可衡量和不可衡量的状态。"生起从此"所以是生起，因此说"作为生起的因"。"乐于自内"是指通过观察自相续诸法，以及亲近所缘而乐于[修习]。作为有果报而只能带来轮回果报的业，以有果报的意义是生起。因为它不是欲等有的造作，所以为了区别说"生起"后又说"有的造作"。"舍弃"是以圣道舍弃。像盔甲一样包围自体而住立，因为在自身生起而称为自生的烦恼也破坏了，显示破坏烦恼和舍弃业同时发生，说出两者的原因是"乐于内心、等持"。
"判断"是指以"生起是怖畏，不生起是安稳"等方式考察。以"衡量、判断"等简略地说明的义理，为了详细显示，说"五蕴"等，显示舍弃有的造作的自性方式。以"如是"等是以结论的方式显示在自说语注释开始时所说的义理。
大地震的注释

171. Yanti karaṇe vā adhikaraṇe vā paccattavacananti adhippāyena āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. ‘‘Saṭṭhi…pe… bahala’’nti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ, āyāmavitthārato pana dasasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitokāse. Puna vātoti ukkhepakavāte tathākatvā vigate udakasandhārakavāto puna ābandhitvāgaṇhāti yathā taṃ udakaṃ na bhassati, evaṃ utthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena utthambhitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahalabhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati, uggacchati ca, tasmā kampanaṃ na paññāyati.

Ijjhanassāti icchitatthasijjhanassa. Anubhavitabbassaissariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattameva, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ. Vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. Mahāmoggallānattherassa pāsādakampanaṃ pākaṭanti taṃ anāmasitvā saṅgharakkhitasāmaṇerassa pāsādakampanaṃ dassetuṃ ‘‘so kirāyasmā’’tiādi vuttaṃ. Pūtimisso gandho etassāti pūtigandho, tena pūtigandheneva adhigatamātukucchisambhavaṃ viya gandheneva sīsena, ativiya dārako evāti attho.

Ācariyanti ācariyūpadesaṃ. Iddhābhisaṅkhāro nāma iddhividhappaṭipakkhādībhāvena icchitabbo, so ca upāye kosallassa attanā na sammā uggahitattā na tāva sikkhitoti āha ‘‘asikkhitvāva yuddhaṃ paviṭṭhosī’’ti. ‘‘Pilavanta’’nti iminā sakalameva pāsādavatthuṃ udakaṃ katvā adhiṭṭhātabbapāsādova tattha pilavatīti dasseti. Adhiṭṭhānakkamaṃ pana upamāya dassento ‘‘tāta…pe… jānāhī’’ti āha. Tattha kapallakapūvanti āsittakapūvaṃ, taṃ pacantā kapāle paṭhamaṃ kiñci piṭṭhaṃ ṭhapetvā anukkamena vaḍḍhetvā antantena paricchindanti pūvaṃ samantato paricchinnaṃ katvā ṭhapenti, evaṃ ‘‘āpokasiṇavasena ‘pāsādena patiṭṭhitaṭṭhānaṃ udakaṃ hotū’ti adhiṭṭhahanto samantato pāsādassa yāva pariyantā yathā udakaṃ hoti, tathā adhiṭṭhātabba’’nti upamāya upadisati.

Mahāpadānevuttamevāti ‘‘dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.30) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
171. "ya"（以什么）是工具格或处格的主格，基于这个意思所以说"在那个时候，或在那时"。"上升风"是指切断维持水的风，从住立处[吹起]的风。说"六十...乃至...厚"是仅取那风的高度量而说，但从长度广度来说，即使是一万轮围[世界]量的维持水的风也被切断。"在虚空中"是指先前由风支撑的处所。"再次风"是指当上升风这样作后消失时，维持水的风再次约束执持，如此水不会下落，像支撑一样以约束帷幔的方式约束执持。"从那里水上升"是指从那约束执持后，被那风支撑的水上升向上走。"确实发生"是指在中间中间确实发生。"因为厚重"是指因为大地的广大。因为整个大地那时下沉和上升，所以震动不明显。
"成就"是指所欲事的成就。"应享受"是指统治成就等。"有限"是指刚获得而未善修习。因此修习不强力，所以说"软弱"。因为以想为首而说修习。"无量"是指熟练、善修习。因为它坚固更稳固，所以说"有力"。"有限的地想，无量的水想"只是说法而已，应当了知这里的意思是：当水想善修习时，地震容易成就。"令生厌"是[指令]沉迷天界成就的帝释天王[生厌]。或"观察"是指当下证得的自己的神通力。因为大目犍连长老的震动精舍是众所周知的，所以不提及它而显示僧护沙弥的震动精舍，说"据说这位尊者"等。以腐臭味为主，以那腐臭味而获得母胎生，如以气味而为首，意思是极为幼稚。
"老师"是指老师的教导。所谓神通的造作应当以神通种类的对治等方式来理解，因为他自己没有很好地学习方便善巧，还未学习，所以说"未学习就进入战斗"。以"漂浮"这个词显示应当以神通决意使整个精舍地基变成水，只有被决意的精舍在那里漂浮。以譬喻显示决意的次第，说"贤者...乃至...知道"。其中"锅饼"是指倒[入面糊]的饼，煮它时先在锅中放一些面，渐次增加，最后划边界，使饼全部有边界后放置，如此以水遍的方式"精舍所立之处成为水"这样决意时，应当从精舍四周直到边缘决意使成为水，以譬喻教导。
在《大本经》中所说的即是："诸比丘，这是法性，当菩萨从兜率天身死下生入母胎时"，说"这一万世界系震动、大震动、遍震动"，同样"诸比丘，这是法性，当菩萨从母胎出生时"，说"这一万世界系震动、大震动、遍震动"。

2.32) ca mahābodhisattassa gabbhokkantiyaṃ, abhijātiyañca dhammatāvasena mahāpadānepathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti mahāpadāneatthato vuttaṃ evāti adhippāyo.

Idāni nesaṃ pathavīkampanaṃ kāraṇato, pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakadhātusaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā vā kammavipākajiddhiyā vā pabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇena paṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ akampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī akampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.

Yena pana bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.198; ma. ni. 

我来将这段巴利文直译成简体中文：
2.32. 因为在《大本经》中说到大菩萨入胎和出生时依法性而有地震，所以在其他四处的地震也是依法性，这是《大本经》中实际所说的意思。
现在为了显示这些地震从原因和生起方式的差别，所以说"在这些"等。"界的变动"是指称为上升界的风界的扰动。"神通威力"是指智神通或业异熟神通的威力，意思是以威力。"福德威力"是指福德威力，意思是以大菩萨的福德力。"智慧威力"是指以证悟智的威力。"以赞叹的给予"是指像以无与伦比的证悟智威力震撼大地而在正等觉时震动那样，以无与伦比的说法智威力震撼大地而震动，这对它来说就像给予赞叹，所以说"以赞叹的给予"。
世尊具足庄严八十种随好、三十二大人相-
注：这是一个未完成的句子，似乎还有后文。

2.385) vicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattayasamahaāiddhimahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaṃ paṭijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkhārossajjane akampittha, taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññasabhāvenā’’ti . Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajji antarantarā phalasamāpattisamāpajjanena, tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi, ‘‘yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesanibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi (udā. 75), tasmā tassa ānubhāvena samabhihatā mahāpathavī akampittha. Taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.

Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutto attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi. Tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati, yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti. Tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –

Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammasabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva, evañca katvā –

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 

我来将这段巴利文直译成简体中文：
2.385. 世尊以八十种随好、三十二大人相庄严其色身，以一切方面清净的戒蕴等功德宝藏圆满其法身，达到福德大、精进大、名声大、神通大、智慧大的最高顶点，无等伦、等于无等者、无与伦比者、应供、正等觉者，虽然能够使自己称为自体的五蕴住世一劫或余劫，但以厌恶有为法的方式运作的特殊智慧，连草也不重视，以舍寿行的方式无所顾恋地舍弃。大地被那威力震撼而在舍寿行时震动，这对它来说好像是悲悯的自性，所以说"以悲悯的自性"。因为世尊在般涅槃时入二十四俱胝十万数的等至，中间中间入果定，在那之前以殊胜、锐利、勇猛的方式运作观智，[想着]"为了这个目的，我如此长时间积集无与伦比达到最高顶点的智资粮，证得无上解脱，今天那达到顶点的果位的究竟目标无余涅槃界将成就"，世尊更加极其欢喜，生起他人所不共的殊胜智慧，具有更广大的喜悦遍满等功德威力，关于这个由等至力增长的殊胜智慧的威力，说了"这两种托钵食有同等的果报，有同等的异熟"等，因此大地被那威力震动而震动。这对它来说在那个时候好像是获得哭泣的行相，所以说"第八是以哭泣"。
现在为了解释简略所说的义理，说"入母胎"等。这个义理是以"以赞叹的给予"等所说的义理。"依地神的方式"，这里据说像海神那样有大地的护神。当有这样的原因时，依她的心意这个大地震动、大震动、遍震动，就像依风云神的心意而风吹，依冷热云雨神的心意而有冷等。因此在卫塞月满月日，为了破除来到世间主坐在菩提树下为证悟而作障碍的魔军 -
"这大地无心识，不知苦与乐，
她也因我布施力，七次震动。"
随着这句话，大地裂开使魔罗和眷属翻转。"这个"是指赞叹的给予等。虽然因为无心识而没有[这些]，但依法性可以按照所说的方式而有，这是可以说的。法性实际上是法的自性，它是福德法或智慧法的威力自性。这一切都已经考察过了，因此 -
"当观察这些法，自性实相相，
以法威力大地，一万[世界]震动。"

1.166);

Ādi vacanañca samatthitaṃ hoti.

Niddiṭṭhanidassananti niddiṭṭhassa atthassa niyyātanaṃ, nigamananti attho. Ettāvatāti pathavīkampādiuppādajananena ceva pathavīkampassa bhagavato hetunidassanena ca. ‘‘Addhā ajja bhagavatā āyusaṅkhāro ossaṭṭho’’ti sallakkhesi pārisesañāyena. Evañhi tadā thero tamatthaṃ vīmaṃseyya nāyaṃ bhūmikampo dhātuppakopahetuko tassa apaññāyamānarūpattā, bāhirakopi isi evaṃ mahānubhāvo buddhakāle natthi, sāsanikopi satthu anārocetvā evaṃ karonto nāma natthi, sesānaṃ pañcannaṃ idāni asambhavo, evaṃ bhūmikampo cāyaṃ mahābhiṃsanako salomahaṃso ahosi, tasmā pārisesato āha ‘‘ajja bhagavatā āyusaṅkhāro ossaṭṭhoti sallakkhesī’’ti.

Aṭṭhaparisavaṇṇanā

172.Okāsaṃ adatvāti ‘‘tiṭṭhatu bhante bhagavā kappa’’ntiādi (dī. ni. 2.178) nayappavattāya therassa āyācanāya avasaraṃ adatvā. Aññānipi aṭṭhakāni sampiṇḍento hetuaṭṭhakato aññāni parisābhibhāyatanavimokkhavasena tīṇi aṭṭhakāni saṅgahetvā dassento ‘‘aṭṭha kho imā’’tiādimāha. ‘‘Āyasmato ānandassa sokuppattiṃ pariharanto vikkhepaṃ karonto’’ti keci sahasā bhaṇite balavasoko uppajjeyyāti.

Samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārapamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamādisadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateyeva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo. Kathanapaṭikathanaṃ sallāpo. Dhammupasañhitā pucchā paṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathanaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. ‘‘Tesa’’nti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ, tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmukkamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhābhūtassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsato aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. ‘‘Kimatthaṃ…pe… desetī’’ti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

‘‘Ānandā’’tiādiko saṅgītianāruḷho pāḷidhammo eva tathā dassito. Esa nayo ito paresupi evarūpesu ṭhānesu.

Aṭṭhaabhibhāyatanavaṇṇanā



我来将这段巴利文直译成简体中文：
1.166. 以及开始的话也得到证实。
"所说的显示"是指所说义理的交付，意思是结论。"到这个程度"是以地震等的生起产生以及显示地震是世尊的因缘。他以剩余推理法推知"确实今天世尊已舍弃寿行"。因为那时长老是这样思察那个意思：这地震不是因界的扰动，因为那[界的扰动]没有明显的形态；在佛时也没有如此大威力的外道仙人；佛弟子也没有不告知导师就这样做的；其余五种[地震]现在也不可能发生；而且这地震是如此可怕令人毛骨悚然，所以由剩余推理说"推知'今天世尊已舍弃寿行'"。
八众解释
172. "不给机会"是指不给长老以"世尊请住世一劫"等方式进行请求的机会。将其他八种也集合在一起，从八种因缘之外，以众、胜处、解脱的方式摄取三个八种来显示，所以说"这八种"等。有些人说"为了避免尊者阿难的忧愁生起而使之分散"，因为突然说的话会生起强烈的忧愁。
因为应当聚集，或因为聚集而称为聚集，即是众。以频婆娑罗为首的聚集是频婆娑罗聚集。在其余两种也是这个道理。"与频婆娑罗...等...聚集相似的刹帝利众"是这样连接。在其他轮围[世界]中也一定有导师亲近刹帝利众等。从开始与他们一起的导师的言说是交谈。言说来往是谈话。与法相应的问答是法的讨论。依形相而说是因为形相是样子-声的意思，如"化现大象王的样子"等。"他们的"这个词与两个词都有关系："就像他们的相貌形相，导师的身体形相也只是显现而已"。"世尊也不是戴着宝珠耳环"是这样连接。"断裂的声音"是分成两半的声音。"嘎嘎的声音"是衰老的声音。"其他语言"是指与那些众生的语言不同的语言。"思考"是思维。"为什么...等...说法"这个[问题]，难道不是因为这个意图而说的：让他们知道自己后说法，他们会生起殊胜的信心？对于那些不让知道自己而说法就会生起信心，让知道反而不会的人，导师针对这样的人而如此做。关于这点说明目的说"为了熏习"。"即使这样听闻"是指即使这样不知说法者、不知[他的]来处而听闻的法，由于法的善法性，也会成为听闻者将来的缘。
以"阿难"等开始的是没有结集的圣典法，就是这样显示。这个方法在此后类似的地方也是如此。
八胜处解释
注：在这个翻译中，所有的章节编号都按要求加了反斜杠。原文中提到的古代地名，由于没有明确的现代对应，所以没有添加现代地名注解。

173. Abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato vātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavo pīti.

Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati, taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ, samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇaṃ vacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena, upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi parivāsitaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamanato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. Saha nimittuppādenevāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo, na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāyavasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘iminā tassa pubbābhogo kathito’’ti (dha. sa. aṭṭha. 204) vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathā vaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājanaṃ vaḍḍhetvā dinnabhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.


我来将这段巴利文直译成简体中文：
173. "胜"是胜者，即准备或智慧。"有胜为处"是胜处，即禅定。或"有应当胜的称为处"是胜处。因为胜所缘而成为胜，而且它是处，由于对修行者来说是特殊安乐的所依，或由于是意处法处的缘故，所以具有相应的禅定是胜处。因此说"胜的原因"等。"那些"是指称为胜处的禅定。"因为人的智慧殊胜"这个应当在两处都连接。怎样？由于对立而胜过敌对法，因为人的智慧殊胜而胜过所缘。因为只是以智力而胜过所缘，就像胜过对立[法]一样。
依准备而内部有色想，不是依安止[定]。因为以似相为所缘的安止[定]不可能以内部为境。而且依内部准备所得的遍相不清净，不像依外部准备所得的那样清净。
"小"是指如所得到的碗、盘子大小。因此说"未扩大的"。"只是依小"是说虽然在颜色方面有作意，但这胜处只是依小而说。因为这里小是胜的原因。无论有无颜色作意，所谓胜处修习只有利慧者才能成就，其他人不能，所以说"智慧殊胜的人"。"胜过而入定"，这里胜过和入定是指在获得近行定之后立即生起安止定，所以说"在这里与相生起同时达到安止"。"与相生起同时"这个说法是表示没有[需要]安止等待的特征。所谓"速通"，比那更智慧殊胜者的胜处修习。"在这里"是指在这个相上。"达到安止"是指引导修习达到安止。
这里有些人说"生起近行定时，以它为所缘至少有二三速行心路生起，它们都属于近行定，之后经过有分等待，没有近行熟习就有安止，与相生起同时达到安止"，这只是他们的想法。因为不需要等待准备后的安止路，也不像广大和无量禅那样在近行定中一定要有观察，所以从获得近行定之后，在若干有分心结束时达到安止，称为"在这里与相生起同时达到安止"。"与相生起同时"这是意图的说法，不是确定的意义，意图应当如前所说方式理解，因为在定中那时不可能有那样的作意。应当理解从定出来的作意是依前分修习的力量，取定的刹那中生起的胜的行相而生起。但在阿毗达摩注释中说"以此说明它的前作意"。在定中没有那样的作意，为什么说"也以禅定想"？[答]说"胜...等...有"。
"扩大量"的意思是广大量，不是指依一指二指等方式使之增长，因为这里那样的增长是不可能的。因此说"大的"。"增大食物"是指增大饭食器皿给予的饭食，意思是比一个人一座所吃的饭食的一半。


Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī, saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanaṃ evettha alābhitā.

Bahiddhāvauppannanti bahiddhā vatthusmiṃyeva uppannaṃ. Abhidhamme pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni…pe… appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dha. sa. 220) evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) ‘‘kasmā pana ‘yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’ti codanaṃ katvā ‘ajjhattarūpānaṃ anabhibhavanīyato’ti kāraṇaṃ vatvā, tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. ‘Ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ. Ettha ca vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā appamāṇāni ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti, suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme (dha. sa. 222) pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni ; sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ, tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme (dha. sa. 223) vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhā rūpānaṃ viya abhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādi abhibhāyatanāni vattabbānīti ce? Taṃ na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā, appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ.


我来将这段巴利文直译成简体中文：
在色上的想是色想，他有这个所以是有色想者，不是有色想者是无色想者，以想为主来说禅定。这里不得到就是不生起色想。
"外部生起"是只在外部事物上生起。但在阿毗达摩中说"内无色想外见色，小的美色丑色...等...无量的美色丑色"，这样四个胜处的来源，所以在阿毗达摩注释中提出质问说"为什么不像经中说'内有色想一人外见色，小的'等那样说，而在这里四个胜处都说内无色想？"，说明原因"因为内部色不能被胜"，因为无论是在那里还是在这里都只有外部色应当被胜，所以那些必须要说，因此在那里和这里都说了。而"内有色想"这只是导师说法的风格而已。这里没有颜色作意的和有颜色作意的所有小的都说为"小的美色丑色"，同样无量的说为"无量的美色丑色"。因为有这样的方式：胜过小的，如果那些有时依颜色作意，就胜过美色丑色。因为经的说法是方便说。但在阿毗达摩中因为是无方便说法，所以分别说没有颜色作意的和有颜色作意的。因为两者都有胜的差别。同样，这里因为是方便说法，解脱也有胜的方便，所以以"内有色想"等方式，在第一第二胜处包含第一解脱，在第三第四胜处包含第二解脱，在颜色胜处包含第三解脱，是从胜的进行来摄取。但在阿毗达摩中因为是无方便说法，为了显示解脱和胜处不混杂，所以除去解脱而说胜处；所有具有解脱作用的禅定都在解脱的说法中说。从这个在阿毗达摩的胜处中不说"内有色想"来的两个胜处，以及"有色见色"等是一切解脱作用共通的说法，可知这是作了区分。"因为内部色不能被胜"这是说明为什么在任何地方都不说"内见色"而在一切处说"外见色"的原因，由此表明：凡是由其他原因的，就由那个原因而说。但在阿毗达摩中只说内无色想是由说法风格的原因，不应寻求它的其他原因。内部色不能被胜是因为它们不像外部色那样[真实]存在。说法风格应当依所说的区分来理解，因为依所化众生的倾向而有现存的方便说。如果说因为"美色丑色"已经成就所以不应说青等胜处？那是不对的，因为对于在青等修习的人来说，正是青等的本质是胜的原因。因为对他们来说，不是清净不清净色的小或无量是胜的原因，而是青等的本质。在这些小等遍处色中，为了显示这些胜处对什么性行的人成就，所以说"在这些中"等。


Sabbasaṅgāhakavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasisambhavanti bārāṇasiyaṃ samuṭṭhitaṃ.

Ekaccassa ito bāhirakassa appamāṇaṃ ativitthāritaṃ kasiṇanimittaṃ olokentassa bhayaṃ uppajjeyya ‘‘kiṃ nu kho idaṃ sakalaṃ lokaṃ abhibhavitvā ajjhottharitvā gaṇhātī’’ti, tathāgatassa pana tādisaṃ bhayaṃ vā sārajjaṃ vā natthīti abhītabhāvadassanatthameva ānītāni.

Aṭṭhavimokkhavaṇṇanā

174.Uttānatthāyeva heṭṭhā atthato vibhattattā. Ekaccassa vimokkhoti ghosopi bhayāvaho vaṭṭābhiratabhāvato, tathāgatassa pana vimokkhe upasampajja viharatopi taṃ natthīti abhītabhāvadassanatthameva ānītāni.

Ānandayācanakathāvaṇṇanā

178.Bodhīti sabbaññutaññāṇaṃ. Tañhi ‘‘catumaggañāṇapaṭivedha’’ntveva vuttaṃ sabbaññutaññāṇappaṭivedhassa taṃmūlakattā. Evaṃ vuttabhāvanti ‘‘ākaṅkhamāno ānanda tathāgato kappaṃ vā tiṭṭheyyā’’ti (dī. ni. 2.166) evaṃ vuttabhāvaṃ.

179.Tampi oḷārikanimittaṃ kataṃ tassa mārena pariyuṭṭhitacetaso na paṭividdhaṃ na sallakkhitaṃ.

183.Ādikehīti evamādīhi mittāmaccasuhajjāhi. Piyāyitabbato piyehi. Manavaḍḍhanato manāpehi. Jātiyāti jātianurūpagamanena. Nānābhāvo visuṃbhāvo asambaddhabhāvo. Maraṇena vinābhāvoti cutiyā tenattabhāvena apunarāvattanato vippayogo. Bhavena aññathābhāvoti bhavantaraggahaṇena purimākārato aññākāratā ‘‘kāmāvacarasatto rūpāvacaro hotī’’tiādinā, tatthāpi ‘‘manusso devo hotī’’tiādināpi yojetabbo. Kutettha labbhāti kuto kuhiṃ kismiṃ nāma ṭhāne ettha etasmiṃ khandhappavatte ‘‘yaṃ taṃ jātaṃ…pe… mā palujjī’’ti laddhuṃ sakkā. Na sakkā eva tādisassa kāraṇassa abhāvatoti āha ‘‘netaṃ ṭhānaṃ vijjatī’’ti. Evaṃ acchariyabbhutadhammaṃ tathāgatassāpi sarīraṃ, kimaṅgaṃ pana aññesanti adhippāyo. ‘‘Paccāvamissatī’’ti netaṃ ṭhānaṃ vijjati satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhārānaṃ ossaṭṭhattā, buddhakiccassa ca pariyosāpitattā. Na hettha māsattayato paraṃ buddhaveneyyā labbhantīti.

184. Sāsanassa ciraṭṭhiti nāma sasambhārehi ariyamaggadhammehi kevalehīti āha ‘‘sabbaṃ lokiyalokuttaravaseneva kathita’’nti lokiyāhi sīlasamādhipaññāhi vinā lokuttaradhammasamadhigamassa asambhavato.

Tatiyabhāṇavāravaṇṇanā niṭṭhitā.

Nāgāpalokitavaṇṇanā



我来将这段巴利文直译成简体中文：
"以总摄的方式"是指以一切青色、青显示、青光泽的共同方式。"以颜色方式"是指以自性颜色方式。"以显示方式"是指以可见性方式、以眼识等识路可取的方式。"以光明方式"是指以有光辉的照明方式。"亚麻花"是亚麻花。因为没有颜色混杂所以只是青色。"波罗奈所生"是在波罗奈(现在的瓦拉纳西)生起。
对某些外道来说，观看无量极广大的遍相时会生起恐惧："这是否遍满整个世界而取？"，但如来没有这样的恐惧或怯懦，为了显示无畏的状态才引用这些。
八解脱解释
174. 因为前面已经从义理上解释了明显的义理。对某些人来说连声音也令人恐惧，因为乐着轮回，但如来即使具足住于解脱也没有那个[恐惧]，只是为了显示无畏的状态才引用这些。
阿难请求说解释
178. "菩提"是一切知智。那只是说"四道智证悟"，因为一切知智证悟是以那为根本。"如此说的状态"是指"阿难，如来若愿意可住世一劫"这样说的状态。
179. 那个粗显相也因为他的心被魔罗缠绕而没有通达、没有觉察。
183. "以最初"是指以这样等的朋友、亲近、善友。因为应当爱护所以是可爱的。因为增长意所以是可意的。"以生"是指以随顺生的进行。"异性"是分离性、不相连性。"以死别离"是指以死亡与那个自体永不回返而分离。"以有而变异"是指以取得其他有而从前相变成异相，如"欲界有情成为色界[有情]"等，在那里也应当连接"人成为天"等。"这里从何得"是指在这里这个蕴的转起中，"那已生...等...勿坏灭"从哪里、在哪里、在什么处所能得到。因为没有那样的原因所以完全不能，因此说"这个情况不存在"。如此如来的身体也是稀有未曾有法，何况其他呢？这是意思。"会改变"这个情况不存在，因为已经建立正念、以智慧限定而舍弃寿行，而且已完成佛陀的任务。因为这里从三个月以后就没有能被佛陀教化的众生。
184. 所谓教法久住是指具备资具的圣道法而已，所以说"一切都是依世间出世间而说"，因为没有世间戒定慧就不可能证得出世间法。
第三诵分解释完毕。
象回顾解释

186.Nāgāpalokitanti nāgassa viya apalokitaṃ, hatthināgassa apalokanasadisaṃ apalokananti attho. Āhaccāti phusitvā. Aṅkusakalaggāni viyāti aṅkusakāni viya aññamaññasmiṃ laggāni āsattāni hutvā ṭhitāni. Ekābaddhānīti aññamaññaṃ ekato ābaddhāni. Tasmāti gīvaṭṭhīnaṃ ekagghanānaṃ viya ekābaddhabhāvena, na kevalaṃ gīvaṭṭhīnaṃyeva, atha kho sabbānipi tāni buddhānaṃ ṭhapetvā bāhusandhiādikā dvādasa mahāsandhiyo, aṅgulisandhiyo ca itarasandhīsu ekābaddhāni hutvā ṭhitāni, yato nesaṃ pakatihatthīnaṃ koṭisahassabalappamāṇaṃ kāyabalaṃ hoti. Vesālinagarābhimukhaṃ akāsi kaṇṭakaparivattane viya kapilanagarābhimukhaṃ. Yadi evaṃ kathaṃ taṃ nāgāpalokitaṃ nāma jātaṃ? Tadajjhāsayaṃ upādāya. Bhagavā hi nāgāpalokitavaseneva apaloketukāmo jāto, puññānubhāvena panassa patiṭṭhitaṭṭhānaṃ parivatti, tena taṃ ‘‘nāgāpalokitaṃ’’ tveva vuccati.

‘‘Idaṃ pacchimakaṃ ānanda tathāgatassa vesāliyā dassana’’nti nayidaṃ vesāliyā apalokanassa kāraṇavacanaṃ anekantikattā, bhūtakathanamattaṃ panetaṃ. Maggasodhanavasena taṃ dassetvā aññadevettha apalokanakāraṇaṃ dassetukāmo ‘‘nanu cā’’tiādimāha. Taṃ taṃ sabbaṃ pacchimadassanameva anukkamena kusināraṃ gantvā parinibbātukāmatāya tato tato nikkhantattā. ‘‘Anacchariyattā’’ti iminā yathāvuttaṃ anekantikattaṃ pariharati, tayidaṃ sodhanamattaṃ. Idaṃ panettha aviparītaṃ kāraṇanti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Na hi bhagavā sāpekkho vesāliṃ apalokesi, ‘‘idaṃ pana me gamanaṃ apunarāgamana’’nti dassanamukhena bahujanahitāya bahujanasukhāya lokānukampāya apalokesi. Tenāha ‘‘apica vesālirājāno’’tiādi.

Antakaroti sakalavaṭṭadukkhassa sakasantāne, parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto.

Catumahāpadesavaṇṇanā

187.Mahāokāseti mahante okāse. Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato, kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisantīti apadesā, ‘‘sammukhā metaṃ āvuso bhagavato suta’’ntiādinā kenaci ābhatassa ‘‘dhammo’’ti vinicchinane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve samparāyā satthā, sāvakā ca, tesu ca sāvakā saṅghagaṇapuggalavasena tividhā , evaṃ ‘‘tumhākaṃ mayā yaṃ dhammo paṭiggahito’’ti apadisitabbānaṃ bhedena cattāro. Tenāha ‘‘sammukhā me taṃ āvuso bhagavato suta’’ntiādi. Tathā ca vuttaṃ nettiyaṃ ‘‘cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso. Ime cattāro mahāpadesā’’ti (netti. 18) buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha ‘‘buddhādayo…pe… mahākāraṇānī’’ti.



我来将这段巴利文直译成简体中文：
186. "象回顾"是指像象那样的回顾，意思是如同象王的回顾那样的回顾。"以碰触"是指触及。"如同钩子相连"是指像钩子那样互相连接、附着而住。"一处结合"是指互相在一处结合。"因此"是因为颈骨如同一块那样一处结合，不仅仅是颈骨，而且诸佛除了手臂关节等十二大关节和指关节外，其他关节都是一处结合而住，由此他们有如普通象一百万倍的身体力量。面向毗舍离(现在的印度瓦伊沙利)城，如同向迦毗罗城(现在的尼泊尔蒂洛拉科特)转身那样。如果这样，为什么称为象回顾呢？依那个意乐。因为世尊想要以象回顾的方式回顾，但由于福德威力，他所站立的地方转动，所以那就称为"象回顾"。
"阿难，这是如来最后一次见毗舍离"，这不是说明回顾毗舍离的原因，因为[这个理由]不是决定性的，这只是说明事实。为了显示依净化道路而显示那个，想要显示这里有其他回顾的原因，所以说"难道不"等。那一切都是最后一次见，因为按次序去拘尸那罗(现在的印度迦尸城)想要般涅槃，所以从这里那里离开。以"不稀有"这个[理由]避免如前所说的不决定性，这只是净化而已。为了显示这里这个不颠倒的原因，所以说"而且"等。因为世尊不是带着眷恋而回顾毗舍离，而是以"这是我不再返回的行程"的见解，为了多人的利益，多人的安乐，怜悯世间而回顾。因此说"而且毗舍离的国王"等。
"作终结者"是指对自相续和他相续中的一切轮回苦作破坏者、作无有者。以称为佛眼、法眼、天眼、肉眼、普眼的五眼而有眼。因为断尽有习气的烦恼，所以以殊胜的烦恼般涅槃而般涅槃。
四大教法解释
187. "大处"是指大的处所。[即]建立法的大处所。在这些[处所]中建立的法被确定无疑，是哪些呢？以传承殊胜的经的传承等。第二选择中"指示"是大教法，以"朋友，这是我亲自从世尊听到"等方式，对某人带来的"法"的决定的原因。那是什么呢？就是那如实带来的经的传承等。如果这样，为什么是四个？因为法有两个传承者：导师和弟子，在这些中弟子依僧团、群体、个人分为三种，这样依"你们由我所接受的法"而应当指示的差别成为四个。因此说"朋友，这是我亲自从世尊听到"等。如此在《导论》中说："四大教法是佛大教法、僧大教法、多长老大教法、一长老大教法。这是四大教法"。以佛为教法者是佛大教法。在其余的也是这个方法。因此说"佛等...等...大原因"。

188.Nevaabhinanditabbanti na sampaṭicchitabbaṃ. Ganthassa sampaṭicchanaṃ nāma savananti āha ‘‘na sotabba’’nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni, byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. Aṭṭhakathāyaṃpana ‘‘‘padasaṅkhātāni byañjanānī’ti byañjanapadāneva vuttānī’’ti keci, taṃ na, atthaṃ byañjentīti byañjanāni, byañjanapadāni, tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo pavatto. Attho vuttoti pāḷiyā attho pavatto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya, upari desanāya ca anusandhānaṃ kathitaṃ sambandho kathito . Pubbāparaṃ kathitanti pubbenāparaṃ avirujjhanañceva visesādhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha ‘‘suṭṭhu gahetvā’’ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni, taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ ‘‘sutte otāretabbānī’’ti. Saṃsandetvā dassanaṃ sandassananti āha ‘‘vinaye saṃsandetabbānī’’ti.

Kiṃ pana taṃ suttaṃ, ko vā vinayoti vicāraṇāya ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthasūcanato ‘‘sutta’’nti vattabbataṃ arahati. Vividhanayattā, visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādīyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti ‘‘suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayo’’ti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādīyantīti na tāva anavasesato pariggayhanti, kasmāti āha ‘‘asuttanāmakañhī’’tiādi. Yasmā ‘‘sutta’’nti imaṃ nāmaṃ anāropetvā saṅgītampi jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiṇṇānīti. Suttanipātaudānaitivuttakādīni dīghanikāyādayo viya suttanāmaṃ āropetvā asaṅgītānīti adhippāye panettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā tena magganena? Sabbopāyaṃ vaṇṇanānayo theravādaṃ dassanamukhena paṭikkhitto evāti.

Atthīti kiṃ atthi, asuttanāmakaṃ buddhavacanaṃ natthi evāti dasseti. Tathā hi nidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 

我来将这段巴利文直译成简体中文：
188. "不应欢喜"是指不应接受。说"不应听"是因为接受文句就是听闻。"句和文"是句和文，意思是义句和文句。由这些而得义理所以是句，字等是文句。由应当得到所以是句，显示等是义句。但在注释中有些人说"'称为句的文'是只说文句"，那是不对的，因为显示义理所以是文，是文句，由那些应当显示所以是文，是义句，这是包含两者。"在这个处所"是指在他带来的经的这个部分。"说了圣典"是指只说了圣典法。"说了义理"是指说了、指出了圣典的义理。"说了连结"是指说了已开始的说法和上面的说法的连结，说了联系。"说了前后"是指说了、显示了不与前后矛盾和增益殊胜。如此很好地观察圣典法等而取，是善取，所以说"善取"。"应当放入经中"是指以智慧深入经而度过，那个深入度过就是在那里放入、进入，所以说"应当放入经中"。显示对照而见是对照见，所以说"应当与律对照"。
什么是那个经，什么是律呢？为了显示依诸阿阇梨见解差别的检择那个义理，所以说"在这里"等。"律"是指分别的文句。因为那指示称为本母的经的义理，所以应当称为"经"。因为有种种方法、殊胜方法所以是律，是犍度的文句。"如此"是指如此在经律中被理解时，也不能穷尽律藏，因为没有包含附随文。或者经藏、论藏是经，因为有指示义理等义理。"如此也"是指如此说"经藏、论藏是经，律藏是律"这样经律的区分时。"还不穷尽"是指还不能无余地理解，为什么？所以说"因为有不名为经"等。因为有不冠以"经"这个名称而结集的本生等佛语，所以依所说的方式不能穷尽三藏。意思是经集、优陀那、如是语等不像长部等那样冠以经名而结集，在这里与本生等一起也取了那些。但这里不取佛种性、行藏的原因应当寻求，或者何必寻求？这一切注释的方法依上座部的见解都被否定了。
"有"是指什么有，显示确实没有不名为经的佛语。如此在因缘注释中

1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi vuttaṃ ‘‘suttanti sāmaññavidhi, visesavidhayo pare’’ti. Taṃ sabbaṃ paṭikkhipitvā ‘‘suttanti vinayo’’tiādinā vuttaṃ saṃvaṇṇanānayaṃ ‘‘nāyamattho idhādhippeto’’ti paṭisodhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva ca naṃ karotīti kāraṇanti āha ‘‘vinayo pana kāraṇa’’nti.

Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saññogāyāti bhavasaṃyojanāya. Ācayāyāti vaṭṭassa vaḍḍhanatthāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhibhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇagaṇasaṅgaṇavihārāya. Kosajjāyāti kusītabhāvāya. Dubbharatāyāti dupposatāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaññogāyāti kāmabhavādīhi visaṃyujjanatthāya. Apacayāyāti sabbassāpi vaṭṭassa apacayanāya, nibbānāyāti attho. Appicchatāyāti paccayappicchatādivasena sabbaso icchāpagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhibhāvāya. Pavivekāyāti pavivittabhāvāya, kāyavivekāditadaṅgavivekādivivekasiddhiyā. Vīriyārambhāyāti kāyikassa ceva, cetasikassa ca vīriyassa paggahaṇatthāya. Subharatāyāti sukhaposanatthāya. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo. Eso vinayo, sammadeva apāyādīsu apatanavasena dhāraṇato, kilesānaṃ vinayanato, satthu sammāsambuddhassa ovādānusiṭṭhibhāvato etaṃ satthusāsananti dhāreyyāsi jāneyyāsi, avabujjheyyāsīti attho. Catusaccassa sūcanaṃ suttanti āha ‘‘sutteti tepiṭake buddhavacane’’ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayanakāraṇaṃ tathāgatena suttapadena pakāsitanti āha ‘‘vinayeti etasmiṃ rāgādivinayakāraṇe’’ti.

Sutte osaraṇañcettha tepiṭake buddhavacane pariyāpannatāvaseneva veditabbaṃ, na aññathāti āha ‘‘suttapaṭipāṭiyā katthaci anāgantvā’’ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challiyā sakalikāya, papaṭikāya vā uṭṭhapanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā, tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha ‘‘guḷhavessantara…pe…paññāyantīti attho’’ti . Rāgādivinayeti rāgādīnaṃ vinayanatthe. Tadākāratāya na paññāyamānāni na dissamānāni chaḍḍetabbāni vajjitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.


我来将这段巴利文直译成简体中文：
[接前文]第一次大结集故事的注释中，我们说"经是共同方法，其他是特殊方法"。否定那一切后，以"经就是律"等方式说的注释方法，"这个义理不是这里所意"而纠正。因为由此调伏烦恼所以是律，是调伏烦恼的方法，那个就是作那个所以是原因，因此说"律是原因"。
"法"是指教法。"为贪"是为了有贪的状态，为了增长欲贪、有贪。"为结"是为了有结。"为积集"是为了轮回的增长。"为大欲"是为了大欲的状态。"为不知足"是为了不知足的状态。"为群居"是为了烦恼群、群体群的住处。"为懈怠"是为了懒惰的状态。"为难养"是为了难养的状态。"为离贪"是为了从一切轮回离染的目的。"为离结"是为了从欲有等解脱的目的。"为离积集"是为了一切轮回的消减，意思是为了涅槃。"为少欲"是为了依资具少欲等方式一切欲望的远离。"为知足"是为了十二种知足的状态。"为远离"是为了远离的状态，为了成就身远离等暂时远离等远离。"为精进"是为了提起身和心的精进的目的。"为易养"是为了容易养护的目的。如此对于如理实践以受持、忆持、询问、作意的方式的教法，作为避免有贪等状态的原因而转向离贪等状态，这确定是法。这是律，因为以正确的方式不堕恶趣等而持守，因为调伏烦恼，因为是导师正等觉的教诫、教导，你应当持守、了知、觉悟这是导师的教法，这是意思。因为四谛的指示是经，所以说"经是三藏佛语"。因为三藏佛语没有离开谛的。如来以经句显示调伏贪等的原因，所以说"律是在这个调伏贪等的原因"。
这里入于经应当只依包含在三藏佛语中来理解，不是其他方式，所以说"不在经的次第中任何处出现"。"除去树皮"是指像对无病的大树站立时以方便除去树皮、薄皮、外皮那样，对无病的教法站立时以文句而似乎包含在那里，像树皮那样显示前后矛盾等过失，但那样的确定是包含在隐密本生等中，所以说"隐密本生...等...显现，这是意思"。"调伏贪等"是指在调伏贪等的义理。因为那个行相而不显现、不可见的应当舍弃、应当避免、不应当取。"一切处"是指一切品。


Imasmiṃpana ṭhāneti imasmiṃ mahāpadesaniddesaṭṭhāne. ‘‘Sutte cattāro mahāpadesā’’tiādinā vuttampi avuttena saddhiṃ gahetvā pakiṇṇakakathāya mātikaṃ uddisati. Ñātuṃ icchito attho pañho, tassa vissajjanāni pañhābyākaraṇāni, atthasūcanādiatthena suttaṃ, pāḷi, taṃ suttaṃ anulometi anukūletīti suttānulomaṃ, mahāpadeso. Ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti ācariyavādo aṭṭhakathā. Tassa tassa therassa attano eva mati adhippāyoti attanomati. Dhammavinicchaye patteti dhamme vinicchinitabbe upaṭṭhite. Imeti anantaraṃ vuttā cattāro mahāpadesā. Pamīyati dhammo paricchijjati vinicchīyati etenāti pamāṇaṃ. Tenāha ‘‘yaṃ ettha sametī’’tiādi. Itaranti mahāpadesesu asamentaṃ. Puna itaranti akappiyaṃ anulomentaṃ kappiyaṃ paṭibāhantaṃ sandhāyāha.

Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. Vibhajjāti pucchitamatthaṃ avadhāraṇādibhedena vibhajitvā. Paṭipucchāti pucchantaṃ puggalaṃ paṭipucchitvā. Ṭhapanīyoti tidhāpi avissajjanīyattā ṭhapanīyo byākaraṇaṃ akatvā ṭhapetabbo. ‘‘Cakkhuṃ anicca’’nti pañhe uttarapadāvadhāraṇaṃ sandhāya ‘‘ekaṃseneva byākātabba’’nti vuttaṃ niccatāya lesassāpi tattha abhāvato. Purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatā cakkhusotesu visesatthasāmaññatthānaṃ asādhāraṇabhāvato. Dvinnaṃ tesaṃ sadisatācodanā paṭipucchanamukheneva byākaraṇīyā paṭikkhepavasena, anuññātavasena ca vissajjitabbatoti āha ‘‘yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho’’ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañho. Yassa yena anaññatācoditā, so eva paramatthato nupalabbhatīti vañjhātanayassa matteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vuttoti. Imāni cattāri pañhabyākaraṇāni pamāṇaṃ teneva nayena tesaṃ pañhānaṃ byākātabbato.


我来将这段巴利文直译成简体中文：
"在这个处所"是指在这个大教法解说处所。以"在经中四大教法"等方式说的也与未说的一起取，标示杂说的纲要。想要知道的义理是问题，对它的解答是问题回答，以指示义理等义理而为经，是圣典，那个经随顺、适合所以是经随顺，是大教法。诸阿阇梨说、注释圣典由此所以是阿阇梨说即注释。那个那个长老自己的思想意图是自己的思想。"在法的决定来到时"是指在法应当决定出现时。"这些"是指前面所说的四大教法。由此度量法、限定、决定所以是量。因此说"在这里随顺"等。"其他"是指在大教法中不随顺的。再说"其他"是指随顺不适当的、排除适当的。
"一向地应当回答"应当解答是一向回答。"分别"是指以确定等差别分别所问的义理。"反问"是指反问询问的人。"应当置"是指因为三种都不应解答所以应当置，不作回答而应当置。关于"眼是无常"的问题，依最后句的确定说"一向地应当回答"，因为在那里连一点常性也没有。但在最初句的确定中，因为在眼耳中特殊义理和普遍义理不是共通的，所以是应当分别回答。对这两者相似性的质问应当以反问的方式回答，因为应当依否定方式和肯定方式解答，所以说"如眼，如是耳...等...这是应当反问回答的问题"。"命即是身"是命身无差别的问题。因为为了说明那个[命身]无差别而诘问的，那个在胜义谛中不可得，如同说石女儿的慈母性，所以说为应当置而不回答。这四种问题回答是量，因为应当以那个方式回答那些问题。


Vinayamahāpadeso kappiyānulomavidhānato nippariyāyato anulomakappiyaṃ nāma, mahāpadesabhāvena pana taṃsadisatāya suttantamahāpadesesupi ‘‘anulomakappiya’’nti ayaṃ aṭṭhakathāvohāro. Yadipi tattha tattha bhagavatā pavattitapakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti. Tenāha ‘‘ācariyavādo nāma aṭṭhakathā’’ti. Tisso saṅgītiyo āruḷho eva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahindattherena tambapaṇṇidīpaṃ ābhato pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Attanomati nāma theravādo. Nayaggāhenāti suttādito labbhamānanayaggahaṇena. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Attano paṭibhānanti attano eva tassa atthassa vuttanayena upaṭṭhānaṃ, yathāupaṭṭhitā atthā eva tathā vuttā. Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha ‘‘ācariyavādopi suttena samentoyevagahetabbo’’ti. Sabbadubbalā puggalassa sayaṃ paṭibhānabhāvato. Tathā ca sāpi gahetabbā, kīdisī? Suttena samentā yevāti yojanā. Tāsūti tīsu saṅgītīsu. ‘‘Āgatameva pamāṇa’’nti iminā mahākassapādīhi saṅgītameva ‘‘sutta’’nti idhādhippetanti tadaññassa suttabhāvameva paṭikkhipati. Tadatthā eva hi tisso saṅgītiyo. Tatthāti gārayhasutte. Na ceva sutte osaranti, na ca vinaye sandissantīti veditabbāni tassa asuttabhāvato tena ‘‘anulomakappiyaṃ suttena samentameva gahetabba’’nti vuttaṃ evatthaṃ nigamanavasena nidasseti. Sabbattha ‘‘na itara’’nti vacanaṃ tattha tattha gahitāvadhāraṇaphaladassanaṃ daṭṭhabbaṃ.

Kammāraputtacundavatthuvaṇṇanā

189.Sūkaramaddavanti vanavarāhassa mudumaṃsaṃ. Yasmā cundo ariyasāvako sotāpanno, aññe ca bhagavato, bhikkhusaṅghassa ca āhāraṃ paṭiyādentā anavajjameva paṭiyādenti, tasmā vuttaṃ ‘‘pavattamaṃsa’’nti. Taṃ kirāti ‘‘nātitaruṇassā’’tiādinā vuttavisesaṃ. Tathā hi taṃ ‘‘mudu ceva siniddhañcā’’ti vuttaṃ. Mudumaṃsabhāvato hi abhisaṅkharaṇavisesena ca ‘‘maddava’’nti vuttaṃ. Ojaṃ pakkhipiṃsu ‘‘ayaṃ bhagavato pacchimako āhāro’’ti puññavisesāpekkhāya, taṃ pana tathāpakkhittadibbojatāya garutaraṃ jātaṃ.

Aññe yaṃ dujjīraṃ, taṃ ajānantā ‘‘kassaci adatvā vināsita’’nti upavadeyyunti parūpavādamocanatthaṃ bhagavā ‘‘nāhaṃ ta’’ntiādinā sīhanādaṃ nadati.



我来帮您直译这段巴利文:
律藏大教法从适当合理规则来说,直接意义上称为随顺适当,而作为大教法的本质,因与之相似,在经藏大教法中也有"随顺适当"这一注疏用语。虽然注疏就是世尊在各处宣说的零散教法,但因为结集法的长老们首先结集了三藏,然后依照其义理解释而形成传诵途径,故称为"阿阇梨说",因为阿阇梨们以此解说和注释圣典。因此说"阿阇梨说即是注疏"。经过三次结集的佛语义理解说的传诵途径,由摩哂陀长老带到铜鍱洲(斯里兰卡),后来铜鍱洲的大长老们用僧伽罗语记录下来,为了避免与其他部派的教义混淆。自己的见解即是上座部说。以方法把握即是从经等获得的方法把握。随觉即是随顺经等的觉悟。自己的见地即是自己对其义理如说而现起,如实现起的义理如实而说。只应取相符的即是显示应当如何从大教法中提取与经相应的义理。由于误写,阿阇梨说有时可能与圣典不相符,那不应采用,为显示这点而说"阿阇梨说也只应取与经相符者"。因为个人见地是最弱的。同样,也应采用什么样的见地呢?只应采用与经相符的,这是语法关系。在那些即在三次结集中。"已传来的才是准则"这句话表明,这里所说的"经"是指大迦叶等人结集的,否定其他的经的地位。因为三次结集就是为此义理。在那里即在应受呵责经中。应知既不入经,也不见于律,因为它不是经的缘故,所以说"随顺适当应只取与经相符者",这是结论性的说明。处处"非其他"的说法,应视为显示各处所取限定的果。
钦德铁匠子事迹注释
189.。"猪软肉"即野猪的嫩肉。因为钦德是圣弟子须陀洹,其他人为世尊和比丘僧团准备食物时也只准备无过失的,所以说"已有的肉"。据说那即是以"不太嫩"等所说的特质。因此说它"既嫩且滑"。因为是嫩肉,也因特别调制而称为"软"。他们加入精华,因为这是世尊最后的食物,希望获得殊胜功德,但因如此加入天界精华而变得更重。
其他人不知那难消化,可能会批评说"不给任何人就浪费了",为了避免他人诽谤,世尊以"我不"等作狮子吼。

190. Kathaṃ panāyaṃ sīhanādo nanu taṃ bhagavatopi sammāpariṇāmaṃ na gatanti? Nayidaṃ evaṃ daṭṭhabbaṃ, yasmā ‘‘sammadeva taṃ bhagavato pariṇāmaṃ gata’’nti vattuṃ arahati tappaccayā uppannassa vikārassa abhāvato, aññapaccayassa ca vikārassa mudubhāvaṃ āpāditattā. Tenāha ‘‘na pana bhuttappaccayā’’tiādi. Na hi bhagavā, aññe vā pana khīṇāsavā navavedanuppādanavasena āhāraṃ paribhuñjanti aṭṭhaṅgasamannāgatameva katvā āhārassa upabhuñjanato. Yadi evaṃ kasmā pāḷiyaṃ ‘‘bhattaṃ bhuttāvissa kharo ābādho uppajjī’’tiādi vuttaṃ? Taṃ bhojanuttarakālaṃ uppannattā vuttaṃ. ‘‘Na pana bhuttapaccayā’’ti vutto vāyamattho aṭṭhakathāyaṃ. Katupacitassa laddhokāsassa kammassa vasena balavatipi roge uppanne garusiniddhabhojanappaccayā vedanāniggaho jāto, tenāha ‘‘yadi hī’’tiādi. Patthitaṭṭhāneti icchitaṭṭhāne, icchā cassa tattha gantvā vinetabbaveneyyāpekkhā daṭṭhabbā. Gāthāyampi ‘‘suta’’nti iminā sutamattaṃ, paresaṃ vacanamattametaṃ, na pana bhojanappaccayā ābādhaṃ phusi dhīroti dasseti.

Pānīyāharaṇavaṇṇanā

191. Pasannabhāvena udakassa acchabhāvo veditabboti āha ‘‘acchodakāti pasannodakā’’ti. Sādurasattā sātatāti āha ‘‘madhurodakā’’ti. Tanukameva salilaṃ visesato sītalaṃ, na bahalanti āha ‘‘tanusītalasalilā’’ti. Nikkaddamāti setabhāvassa kāraṇamāha. Paṅkacikkhallādivasena hi udakassa vivaṇṇatā, sabhāvato pana taṃ setavaṇṇaṃ evāti.

Pukkusamallaputtavatthuvaṇṇanā

192.Dhuravāteti paṭimukhavāte. Dīghapiṅgaloti dīgho hutvā piṅgalacakkhuko. Piṅgalakkhiko hi so ‘‘āḷāro’’ti paññāyittha. Evarūpanti dakkhati karissati bhavissatīti īdisaṃ. Īdisesūti yatra yaṃcāti evarūpanipātasaddayuttaṭṭhānesu.

193. Vicarantiyo meghagabbhato niccharantiyo viya hontīti vuttaṃ ‘‘niccharantīsūti vicarantīsū’’ti. Navavidhāyāti navappakārāya. Navasu hi pakāresu ekavidhāpi asani tappariyāpannatāya ‘‘navavidhā’’ tveva vuccati. Īdisī hi esā ruḷhi aṭṭhavimokkhapattipi samaññā viya. Asaññaṃ karoti, yo tassā saddena , tejasā ca ajjhotthaṭo. Ekaṃ cakkanti ekaṃ maṇḍalaṃ. Saṅkāraṃ tīrentī paricchijjantī viya dassetīti saterā. Gaggarāyamānāti gaggarātisaddaṃ karontī, anuravadassanañhetaṃ. Kapisīsāti kapisīsākāravatī. Macchavilolikāti udake paripphandamānamaccho viya viluḷitākārā. Kukkuṭasadisāti pasāritapakkhakukkuṭākārā. Naṅgalassa kassanakāle kassakānaṃ hatthena gahetabbaṭṭhāne maṇikā hoti, taṃ upādāya naṅgalaṃ ‘‘daṇḍamaṇikā’’ti vuccati, tasmā daṇḍamaṇikākārā daṇḍamaṇikā. Tenāha ‘‘naṅgalasadisā’’ti. Deve vassantepi sajotibhūtatāya udakena atemetabbato mahāsani ‘‘sukkhāsanī’’ti vuttā. Tenāha ‘‘patitaṭṭhānaṃ samugghāṭetī’’ti.

Bhusāgāraketi bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānaṃ kataṃ, tadā bhagavā tattha vasi, taṃ pana khalamaṇḍalaṃ sālāsadisanti āha ‘‘khalasālāya’’nti. Etthāti hetumhi bhummavacananti āha ‘‘etasmiṃ kāraṇe’’ti, asanipātena channaṃ janānaṃ hatakāraṇeti attho. So tvaṃ bhanteti ayameva vā pāṭho.



我来 助您直译这段巴利文：
190.。但这狮子吼如何可能,难道那食物对世尊也没有良好消化吗？不应如此理解,因为可以说"那食物确实对世尊良好消化",因为没有由此因缘生起的变异,而其他因缘的变异已转为柔和。因此说"但不是因食物"等。确实,世尊和其他漏尽者不会以生起新受的方式受用食物,因为他们具足八支而受用食物。若如此,为何在圣典中说"食毕生起剧烈病痛"等？那是因为在进食之后生起而如此说。注疏中说"但不是因食物"就是这个意思。即使由积累的业得到机会而生起强烈的病,由于重滑食物的缘故而抑制了痛受,因此说"如果"等。在所希望处即在所欲处,他在那里的意愿应理解为期望调伏应被调伏者。在偈颂中以"所闻"表示仅是所闻,这只是他人的话语,而不是贤者因食物而触病。
取水的注释
191.。应知水的清澈是由于清净性,所以说"清水即净水"。由甘美味而有愉悦性,所以说"甜水"。细薄的水特别清凉,不浑浊,所以说"细凉水"。说"无泥"是说明洁白的原因。因为水的变色是由泥浆等的缘故,但其本性确实是白色的。
弗区沙末罗子事迹的注释
192.。逆风即迎面之风。长而眼黄即身长而有黄色眼睛。因为他黄眼而被称为"阿罗罗"。如此即将会看见、将会做、将会有这样。在如此等即在有"何处何物"等如此语助词的地方。
193.。如从云腹中发出般游走,所以说"发出即游走"。九种即九类。因为在九种类别中任一种雷也因属于其中而称为"九种"。这种用法就像八解脱的称谓一样。使人失去知觉,凡为其声和威力所压制者。一轮即一个圆。扫除般显示区分,故称扫除。轰隆作响即发出轰隆声,这是显示随响。猴头即具有猴头形状。鱼翻腾即如水中翻腾的鱼那样摆动的形状。如鸡即如展翅之鸡的形状。犁在耕地时农夫手握处有宝珠,因此犁称为"杖珠",所以杖珠形即杖珠。因此说"如犁"。即使下雨时因带着火光而不被水淋湿,大雷称为"干雷"。因此说"击碎落处"。
在谷仓即在谷草所造的房舍。据说那里从内部拉出大堆稻草后做成如厅堂般适合出家人居住的地方,那时世尊住在那里,而那打谷场如厅堂,所以说"打谷场厅"。在此即因上属格,所以说"在此因缘",即因雷击杀六人的缘故,这是意思。"您,尊者"或者这才是经文。

194. Siṅgī nāma kira uttamaṃ ativiya pabhassaraṃ buddhānaṃ chavivaṇṇobhāsaṃ devalokato āgatasuvaṇṇaṃ. Tenevāha ‘‘siṅgīsuvaṇṇavaṇṇa’’nti. ‘‘Kiṃ pana thero taṃ gaṇhī’’ti sayameva pucchaṃ samuṭṭhāpetvā tattha kāraṇaṃ dassento ‘‘kiñcāpī’’tiādimāha. Teneva kāraṇenāti upaṭṭhākaṭṭhānassa matthakappatti, paresaṃ vacanokāsapacchedanaṃ, tena vatthena satthu pūjanaṃ, satthu ajjhāsayānuvattananti iminā teneva yathāvuttena catubbidhena kāraṇena.

195. Thero ca tāvadeva taṃ siṅgīvaṇṇaṃ maṭṭhadussaṃ bhagavato upanāmesi ‘‘paṭiggaṇhatu me bhante bhagavā imaṃ maṭṭhadussaṃ, taṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Paṭiggahesi bhagavā, paṭiggahetvāva naṃ paribhuñji . Tena vuttaṃ ‘‘bhagavāpi tato ekaṃ nivāsesi, ekaṃ pārupī’’ti. Tāvadeva kira taṃ bhikkhū ovaṭṭikaraṇamattena tunnakammaṃ niṭṭhāpetvā therassa upanesuṃ, thero bhagavato upanāmesi. Hataccikaṃ viyāti paṭihatappabhaṃ, viya-saddo nipātamattaṃ. Bhagavato hi sarīrappabhāhi abhibhuyyamānā tassa vatthayugassa pabhassaratā nāhosi. Antantenevāti anto anto eva, abbhantarato evāti attho. Tenāha ‘‘bahipanassa pabhā natthī’’ti.

‘‘Pasannarūpaṃ samuṭṭhāpetī’’ti etenetassa āhārassa bhuttappaccayā na so rogoti ayamattho dīpito. Dvīsu kālesu evaṃ hoti dvinnaṃ nibbānadhātūnaṃ samadhigamasamayabhāvato. Upavattane antarena yamakasālānanti ettha vattabbaṃ parato āgamissati.

196.Sabbaṃsuvaṇṇavaṇṇameva ahosi ativiya parisuddhāya pabhassarāya ekagghanāya bhagavato sarīrappabhāya nirantaraṃ abhibhūtattā.

Dhammeti pariyattidhamme. Pavattāti pāvacanabhāvena desetā. Puratova nisīdi ovādappaṭikaraṇabhāvato.



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194. 据说辛吉是一种最上等的、极其明亮的、来自天界的金子，它能映照出佛陀的肤色光芒。因此说"如辛吉金色"。"长老为何接受它呢？"自己提出这个问题后，为显示其中的原因而说"虽然"等词。正是由于这个原因：即成为侍者的最高成就、断绝他人谈论的机会、用此物供养师尊、随顺师尊的意愿，就是以这四种原因。
195. 长老立即将那辛吉色的细软衣布献给世尊，说："世尊，请接受我这细软衣布，愿这能给我带来长久的利益和快乐。"世尊接受了，接受后就使用了。因此说"世尊穿一件作内衣，一件作外衣"。据说，比丘们立即用简单的缝制方法完成了针线活，献给长老，长老又献给世尊。"如同失去光彩"是指失去了光泽，"如同"只是一个语气词。因为被世尊身体的光芒所胜，那对衣服的光亮就消失了。"就在内部"意思是只在内部，即只在里面的意思。因此说"外部没有光芒"。
"使容色愉悦"这句话说明食用这食物不会引起疾病。在两个时刻都是如此，因为是证得两种涅槃界的时候。关于"在优波跋多那（Upavattana）两棵娑罗树之间"，这个将在后面详述。
196. 全都变成金色，是因为被世尊极其清净、明亮、浑然一体的身光持续笼罩的缘故。
在法中，即在教法中。"宣说者"是指以说教的方式宣说者。因为要给予教诫，所以先坐下。

197.Dānānisaṃsasaṅkhātālābhāti vaṇṇadānabaladānādibhedā dānassa ānisaṃsasaññitā diṭṭhadhammikā, samparāyikā ca lābhā icchitabbā. Te alābhāti te sabbe tuyhaṃ alābhā, lābhā eva na honti. Diṭṭheva dhamme paccakkhabhūte imasmiṃyeva attabhāve bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato ‘‘samparāyo’’ti laddhanāme paraloke bhavā samparāyikā. Diṭṭhadhammikā ca samparāyikā ca diṭṭhadhammikasamparāyikā. Dānānisaṃsasaṅkhātā lābhāti dānānisaṃsabhūtā lābhā. Sabbathā samameva hutvā samaṃ phalaṃ etesaṃ na ekadesenāti samasamaphalā. Piṇḍapātāti tabbisayaṃ dānamayaṃ puññamāha.

Yadi khettavasena nesaṃ samaphalatā adhippetā, satipi ekasantānabhāve puthujjanaarahantabhāvasiddhaṃ nanu tesaṃ khettaṃ visiṭṭhanti dassetuṃ ‘‘nanu cā’’tiādimāha. Parinibbānasamatāyāti kilesaparinibbānakhandhaparinibbānabhāvena parinibbānasamatāya. ‘‘Paribhuñjitvā parinibbuto’’ti etena yathā paṇītapiṇḍapātaparibhogūpatthambhitarūpakāyasannissayo dhammakāyo sukheneva kilese pariccaji, bhojanasappāyasaṃsiddhiyā evaṃ sukheneva khandhe pariccajīti evaṃ kilesapariccāgassa, khandhapariccāgassa ca sukhasiddhinimittatāya ubhinnaṃ piṇḍapātānaṃ samaphalatā jotitā. ‘‘Piṇḍapātasīsena ca piṇḍapātadānaṃ jotita’’nti vutto vāyamattho. Yathā hi sujātāya ‘‘imaṃ āhāraṃ nissāya mayhaṃ devatāya vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayo tadā ahosi, evaṃ cundassapi kammāraputtassa ‘‘imaṃ āhāraṃ nissāya bhagavato vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayoti evampi nesaṃ ubhinnaṃ samaphalatā veditabbā. Satipi catuvīsatikoṭisatasahassasamāpattīnaṃ devasikaṃ vaḷañjanasamāpattibhāve yathā pana abhisambujjhanadivase abhinavavipassanaṃ paṭṭhapento rūpasattakādi (visuddhi. ṭī. 

让我为您直译这段巴利文：
197. 所谓"施舍功德的利益"是指色施、力施等各种施舍的功德，包括今世和来世所期望的利益。"无法获得这些"意味着你无法获得所有这些，根本就没有利益。"现法"是指在当前可见的、此生此世的。"来世"是指死后要去的、被称为"来世"的下一世。"现法与来世"就是现世和来世。"施舍功德的利益"即是施舍所产生的利益。"平等的果报"是指这些（布施）完全平等，不是部分的果报。"托钵"是指与此相关的布施功德。
如果想要说明虽然是同一相续（生命），但由于境界的差异，凡夫与阿罗汉的果报是平等的，为了显示他们的境界有所不同，所以说"难道不"等词。"涅槃平等"是指烦恼的寂灭和五蕴的寂灭这两种涅槃的平等。"受用后入涅槃"这句话表明：就像依靠受用殊胜托钵食而维持的色身，其法身能轻易地舍弃烦恼；同样地，由于食物适宜圆满，也能轻易地舍弃五蕴。因此通过舍弃烦恼和舍弃五蕴这两种轻易成就的因缘，说明两次托钵食有平等的果报。这就是所说的"以托钵为首而显示托钵布施"的含义。正如善生女当时有殊胜的愿望："愿依靠这食物，使我的天神获得色相、安乐、力量等功德圆满具足"，同样地，纯陀（铁匠之子）也有殊胜的愿望："愿依靠这食物，使世尊的色相、安乐、力量等功德圆满具足"。从这个角度也可以理解他们两者果报的平等。虽然每天都能运用二十四亿十万种定力，但就像在证悟之日开始修习新的观智，从色七等（清净道论注）

2.707 vitthāro) vasena cuddasahākārehi sannetvā mahāvipassanāmukhena tā samāpattiyo samāpajji, evaṃ parinibbānadivasepi sabbā tā samāpajjīti evaṃ samāpattisamatāyapi tesaṃ samaphalatā. Cundassa tāva anussaraṇaṃ uḷārataraṃ hotu bhagavato dinnabhāvena aññathattābhāvato, sujātāya pana kathaṃ devatāya dinnanti? Evaṃsaññibhāvatoti āha ‘‘sujātā cā’’tiādi. Aparabhāgeti abhisambodhito aparabhāge. Puna aparabhāgeti parinibbānato parato. Dhammasīsanti dhammānaṃ matthakabhūtaṃ nibbānaṃ. Me gahitanti mama vasena gahitaṃ. Tenāha ‘‘mayhaṃ kirā’’tiādi.

Adhipatibhāvo ādhipateyyanti āha ‘‘jeṭṭhabhāvasaṃvattaniyaka’’nti.

Saṃvareti sīlasaṃvare. Veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi veridhammabhāvato, verahetutāya ca ‘‘vera’’nti vuccati. Kosallaṃ vuccati ñāṇaṃ, tena yutto kusaloti āha ‘‘kusalo pana ñāṇasampanno’’ti. Ñāṇasampadā nāma ñāṇapāripūrī, sā ca aggamaggavasena veditabbā, aggamaggo ca niravasesato kilese pajahatīti āha ‘‘ariyamaggena…pe… jahātī’’ti. Imaṃ pāpakaṃ jahitvāti dānena tāva lobhamacchariyādipāpakaṃ, sīlena pāṇātipātādipāpakaṃ jahitvā tadaṅgavasena pahāya tato samathavipassanādhammehi vikkhambhanavasena, tato maggapaṭipāṭiyā samucchedavasena anavasesaṃ pāpakaṃ pahāya. Tathā pahīnattā eva rāgādīnaṃ khayā kilesanibbānena sabbaso kilesavūpasamena nibbuto parinibbutoti saupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto ‘‘iti cundassa…pe… sampassamāno udānaṃ udānesī’’ti.

Catutthabhāṇavāravaṇṇanā niṭṭhitā.

Yamakasālavaṇṇanā

198.Evaṃtaṃ kusinārāyaṃ hotīti yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti ‘‘upavattana’’nti vuccati, taṃ sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Tassa kira mañcakassāti tattha paññapiyamānassa tassa mañcakassa. Tatrāpi…pe… eko pādabhāgassa, tasmā ‘‘antarena yamakasālāna’’nti vuttaṃ. Saṃsibbitvāti aññamaññaāsattaviṭapasākhatāya saṃsibbitvā viya. ‘‘Ṭhitasākhā’’tipi vuttaṃ aṭṭhakathāyaṃ. Yaṃ pana pāḷiyaṃ ‘‘uttarasīsakaṃ mañcakaṃ paññapehī’’ti vuttaṃ, taṃ pacchimadassanaṃ daṭṭhuṃ āgatānaṃ devatānaṃ daṭṭhuṃ yogyatāvasena vuttaṃ. Keci pana ‘‘uttaradisāvilokanamukhaṃ pubbadisāsīsakaṃ katvā mañcakaṃ paññapehīti attho’’ti vadanti, taṃ tesaṃ matimattaṃ.

Ete nāgānamuttamāti ete gottato gocariādināmakā hatthināgesu balena seṭṭhatamā. Majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 

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从色七等十四种行相开始，通过大观智之门入定，同样地在涅槃之日也入了所有这些定，因此从入定平等的角度来说也是果报平等。纯陀的功德回忆更为殊胜，因为他直接布施给世尊而不改变；但善生女怎么会认为是布施给天神呢？为说明她有这样的想法，所以说"善生女"等。"之后"是指证悟之后。"再之后"是指涅槃之后。"法之顶"是指作为诸法最高点的涅槃。"我所得"是依我而得。因此说"据说我"等。
"增上"即为最上，所以说"导向最上地位"。
"防护"是指戒的防护。"怨"是指杀生等五种怨。因为具有怨敌的性质和是怨敌的因，所以称为"怨"。"善巧"是指智慧，与智慧相应称为善巧，所以说"善巧即具足智慧"。所谓"具足智慧"是指智慧圆满，这应当从最上道来理解，最上道能完全断除烦恼，所以说"以圣道...断除"。"断除这恶"是指首先以布施断除贪欲、悭吝等恶，以戒断除杀生等恶，从暂时断除的角度，然后以止观等法从镇伏的角度，再依次以道从断除的角度完全断除所有恶。正因为如此断除了贪等，由于烦恼的灭尽，以烦恼涅槃完全平息烦恼而成为涅槃，取有余依涅槃界为说法的顶点，所以说"因此纯陀...看到而说优陀那"。
第四诵分释毕。
双娑罗树释
198. "在拘尸那罗城如此"是指就像阿努拉塔普拉（Anuradhapura）的塔园在西南方向，同样地，这个园林在拘尸那罗城的西南方向。"因此"是因为想要进城的人从园林走过去，所以称为"优波瓦塔那"（Upavattana），那是一排排娑罗树所形成的娑罗树林。"之间"是指中间。"那张床"是指在那里准备的床。"在那里也...一个在足部"，因此说"在双娑罗树之间"。"交织"是指因为枝干相互连结而如同交织在一起。注释书中也说"树枝相连"。在圣典中说"请准备头向北的床"，这是考虑到来看最后一面的天神们观看的便利而说的。有些人说"意思是让床头朝东，面向北方"，这只是他们的个人想法。
"这些是龙象中最上等的"，这些以种姓和行处等为名的象，是象群中最强大的。在中部注释书中

1.148) pana keci hatthino ito aññathā āgatā, so pana nesaṃ nāmamattakato bhedo daṭṭhabbo.

Paribhuttakālato paṭṭhāya…pe… parikkhayaṃ gataṃ, ‘‘na pana paribhuttappaccayā’’ti heṭṭhā vuttanayeneva attho daṭṭhabbo. Caṅgavāreti ūmiyaṃ. Katokāsassa kammassa vasena yathāsamuṭṭhito rogo ārogyaṃ abhimaddatīti katvā etamatthaṃ dassento ‘‘viyā’’ti vuttaṃ. Yasmā bhagavā heṭṭhā vuttanayena kappaṃ, kappāvasesaṃ vā ṭhātuṃ samattho eva, tattakaṃ kālaṃ ṭhāne payojanābhāvato āyusaṅkhāre ossajjitvā tādisassa kammassa okāsaṃ adāsi, tasmā etamatthaṃ dassento ‘‘viyā’’tipi vattuṃ yujjatiyeva.

Kusalaṃ kātabbaṃ maññissanti ‘‘evaṃ mahapphalaṃ, evaṃ mahānisaṃsaṃ, mahānubhāvañca taṃ kusala’’nti.

Ekassāpi sattassa vaṭṭadukkhavūpasamo buddhānaṃ garutaro hutvā upaṭṭhāti atidullabhabhāvato, tasmā ‘‘aparampi passatī’’tiādi vuttaṃ, svāyamattho māgaṇḍiyasuttena (su. ni. 841) dīpetabbo.

Tatiyaṃ pana kāraṇaṃ sattānaṃ uppajjanakaanatthapariharaṇanti taṃ dassento puna ‘‘aparampi passatī’’tiādimāha.

Sīhaseyyanti. Ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ, yadidaṃ atthadvayaṃ parato āgamissati.

‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā,dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato, purisavasena cetaṃ vuttaṃ.

Ekenapassena sayituṃ na sakkonti dukkhuppattito.

Ayaṃ sīhaseyyāti ayaṃ evaṃ vuttā sīhaseyyā. ‘‘Tejussadattā’’ti iminā sīhassa abhīrubhāvaṃ dasseti. Bhīrukā hi sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīrubhāvato satokārī bhikkhu viya satiṃ upaṭṭhāpetvāva sayati. Tenāha ‘‘purimapāde’’tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne pādaṭṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrubhāveneva. ‘‘Sīsaṃ pana ukkhipitvā’’tiādinā vuttā sīhakiriyā anutrāsapabujjhanaṃ viya abhīrubhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.

Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ, tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’ti (dī. ni. 2.219) 

让我为您直译这段巴利文：
但在中部注释中有些大象以不同方式出现，这应当被理解为仅是名称上的差异。
从受用之时起...到消失为止，"但不是因为受用"的含义应当按照前面所说的方式理解。"在浪中"是指在波浪中。因为由已造作的业力而生起的疾病压迫健康，所以为显示这个意义而说"如"。因为世尊如前所说能住世一劫或余劫，但因为住世那么长时间没有意义，所以放弃寿行而给予这样的业以机会，因此为显示这个意义而说"如"也是恰当的。
他们会想要行善："这样的大果报，这样的大功德，这善行有大威力"。
即使是一个众生的轮回苦的止息，对佛陀来说也显得极为重要，因为这是极其难得的，所以说"又见到"等，这个意义应当用摩犍提经来说明。
第三个原因是避免众生产生的不利，为显示这点又说"又见到"等。
关于"狮子卧"：这里卧是躺卧，如同狮子的躺卧是狮子卧，即是狮子卧。或者说狮子卧是最上等的卧法，这两种含义将在后面出现。
"左侧而卧"即是所说的欲乐卧，不存在右侧而卧，因为右手要能够抓持身体等，这是就男人而言。
因为会产生痛苦，所以不能只靠一侧躺卧。
"这是狮子卧"是指这样所说的狮子卧。"因为具足威力"这句话显示狮子的无畏性。其他胆怯的野兽进入自己的住处后就随意恐惧地躺卧，但狮子因为无所畏惧，如同具正念的比丘一样，建立正念而后躺卧。因此说"前足"等。把右前足放在左前足上，把两前足放在一处。"后足"是指两后足。这里也应当理解把足放在一处的方式如前所述，观察所在位置是因为无所畏惧。应当理解由"抬起头"等所说的狮子行为，如同无畏觉醒一样，是因为无畏性而自然形成的。狮子伸展身体是为了使长时间保持一个姿势的身体部分适应行走等动作。三次发出狮子吼是为了驱散弱小的兽类。
"卧"是在这里无所忧虑地持续，第四禅即是卧，称为第四禅卧。什么是那个第四禅呢？是入出息第四禅，因为从这个（禅那）出定后增长观慧，世尊次第证得最上圣道而成为如来。"这是近依缘，不是卧具，然而因为'从第四禅出定后世尊立即般涅槃'（长部）


vakkhati, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci, evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamanalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ ‘‘tathāgataseyyā’’ti veditabbaṃ. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.

Natthi etissā uṭṭhānanti anuṭṭhānā, seyyā, taṃ anuṭṭhānaseyyaṃ. ‘‘Ito uṭṭhahissāmī’’ti manasikārassa abhāvato ‘‘uṭṭhānasaññaṃ manasi karitvā’’ti na vuttaṃ.Etthāti etasmiṃ anuṭṭhānaseyyupagamane. Kāyavasena anuṭṭhānaṃ, na cittavasena, cittavasena ca anuṭṭhānaṃ nāma niddupagamananti tadabhāvaṃ dassetuṃ ‘‘niddāvasenā’’tiādi vuttaṃ. Bhavaṅgassāti niddupagamanalakkhaṇassa bhavaṅgassa.

Sabbapāliphullāti sabbatthakameva vikasanavasena phullā, na ekadesavikasanavasena. Tenāha ‘‘sabbe samantato pupphitā’’ti. Ekacchannāti samphullapupphehi ekākārena sabbattheva chāditā. Ullokapadumānīti heṭṭhā olokentāni viya tiṭṭhanapadumāni. Morapiñchakalāpo viya pañcavaṇṇapupphasañchāditattā.

Nandapokkharaṇīsambhavānīti nandapokkharaṇītīrasambhavāni. Mahātumbamattanti āḷhakamattaṃ. Paviṭṭhānīti khittāni. Sarīrameva okirantīti sarīrameva ajjhokiranti.

Devatānaṃupakappanacandanacuṇṇānīti saṭṭhipi paññāsampi yojanāni vāyanakasetavaṇṇacandanacuṇṇāni. Dibbagandhajālacuṇṇānīti dibbagandhadibbacuṇṇāni. Haritālaañjanacuṇṇādīnipi dibbāni paramasugandhāni evāti veditabbāni. Tenevāha ‘‘sabbadibbagandhavāsavikatiyo’’ti.

Ekacakkavāḷe sannipatitvā antalikkhe vajjanti mahābhinikkhamanakāle viya.

Tāti devatā. Ganthamānā vāti mālaṃ racantiyo eva. Apariniṭṭhitā vāti yathādhippāyaṃ pariyositā eva. Hatthena hatthanti attano hatthena parassa hatthaṃ. Gīvāya gīvanti kaṇṭhagāhavasena attano gīvāya parassa gīvaṃ. Gahetvāti āmasitvā. Mahāyaso mahāyasoti āmeḍitavasena aññamaññaṃ ālāpavacanaṃ.

199.Mahantaṃ ussāhanti tathāgatassa pūjāsakkāravasena pavattiyamānaṃ mahantaṃ ussāhaṃ disvā.

Sāyevapana paṭipadāti pubbabhāgapaṭipadā eva. Anucchavikattāti adhigantabbassa navavidhalokuttaradhammassa anurūpattā.

Sīlanti cārittasīlamāha. Ācārapaññattīti cārittasīlaṃ. Yāva gotrabhutoti yāva gotrabhuñāṇaṃ, tāva pavattetabbā samathavipassanā sammāpaṭipadā. Idāni taṃ sammāpaṭipadaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘tasmā’’tiādi vuttaṃ. Jinakāḷasuttanti jinamahāvaḍḍhakinā ṭhapitaṃ vajjetabbagahetabbadhammasandassanakāḷasuttaṃ sikkhāpadamariyādaṃ, upāsakopāsikāvāresu ‘‘gandhapūjaṃ mālāpūjaṃ karotī’’ti vacanaṃ cārittasīlapakkhe ṭhapetvā karaṇaṃ sandhāya vuttaṃ, tena bhikkhubhikkhunīnampi tathākaraṇaṃ anuññātamevāti daṭṭhabbaṃ.

Ayañhīti dhammānudhammapaṭipadaṃ sandhāya vadati.

Upavāṇattheravaṇṇanā

200.Apanesīti ṭhitappadesato yathā apagacchati, evamakāsi, na pana nibbhacchi. Tenāha ‘‘ānando’’tiādi. Vuttasadisā vāti samacittapariyāyadesanāyaṃ (a. ni. 

我会将这段巴利文直译成简体中文。让我逐段翻译:
一些人说:"将要说,因此世间第四禅定即是如来卧具",如果这样的话,就会导致只在般涅槃时才是如来卧具的过失,而世尊并非经常安住于世间第四禅定。应当知道这里的第四禅定是以阿罗汉果为基础而转起的。其中,就像众生入睡的特征是依靠有分心而有卧具,而这对他们来说多数是从第一次出生以来相续的习惯,同样地,应当知道世尊的圣者出生相续、习惯性的阿罗汉果第四禅定就是"如来卧具"。狮子卧具是最胜卧具,所以说"最上卧具"。
这种卧具没有起身,所以称为不起卧具。因为没有"我将从这里起身"的作意,所以没有说"作意起身想"。在这里:即在进入不起卧具时。身体上的不起身,而不是心的缘故,所谓心的不起即是入睡,为了显示没有这种情况所以说"以睡眠之故"等。有分:即具有入睡特征的有分。
一切莲花盛开:是指所有地方都完全绽放,不是部分绽放。因此说"一切皆遍开放"。统一覆盖:即被盛开的花朵统一地遍覆一切处。向下望的莲花:即好像向下观看般的莲花。因为被五色花所覆盖如孔雀尾羽束。
源自欢喜池的:即源自欢喜池岸边的。如大桶般:即一阿拉克量。投入:即抛撒。只覆盖身体:即只遍覆身体。
天人所用的旃檀粉:即可飘散六十或五十由旬的白色旃檀粉。天香粉:即天界香粉。应知雄黄、眼药等粉也都是天界最香的。因此说"一切天界香料品种"。
在一个轮围界中集会在虚空中奏乐,如大出离时一样。
她们:即天女们。正在编织:即正在制作花环。未完成的:即如愿完成的。手牵手:即以自己的手牵他人的手。颈靠颈:即以颈部相互靠近的方式以自己的颈靠他人的颈。抓住:即触摸。大名声大名声:以重复方式相互呼唤的话语。
199.见到对如来的供养恭敬方面生起的大精进。
但是那个道:即前分道。因为适合:因为与应证得的九种出世间法相符合。
戒:是指行持戒。行为规范:即行持戒。乃至种姓:即直到种姓智为止,在此期间应当修习止观正道。现在为了从反面和正面来说明这个正道,所以说"因此"等。胜者的墨线:即胜者大工匠所立的显示应避免和应取的法的墨线戒律界限,在优婆塞优婆夷篇中说"作香供养、花供养"是放在行持戒一边来说的,据此应当理解比丘比丘尼也允许如此作。
这个:是指法随法行道而说。
优婆难长老品
200.移开:即使其从所站之处离开,而不是呵斥。因此说"阿难"等。如所说:即在等心经分别中。

2.37) vuttasadisā eva. Āvārentoti chādento.

Yasmā kassapassabuddhassa cetiye ārakkhadevatā ahosi, tasmā therova tejussado, na aññe arahantoti ānetvā yojanā.

Idāni āgamanato paṭṭhāya tamatthaṃ vitthārato dassetuṃ ‘‘vipassimhi kira sammāsambuddhe’’tiādi āraddhaṃ. ‘‘Cātumahārājikā devatā’’ti idaṃ gobalībaddañāyena gahetabbaṃ bhummadevatādīnampi tappariyāpannattā. Tesaṃ manussānaṃ.

Tatthāti kassapassa bhagavato cetiye.

201.Adhivāsentīti rocenti.

Chinnapāto viya chinnapāto, taṃ chinnapātaṃ, bhāvanapuṃsakaniddeso yaṃ. Āvaṭṭantīti abhimukhabhāvena vaṭṭanti. Yattha patitā, tato katipayaratanaṭṭhānaṃ vaṭṭanavaseneva gantvā puna yathāpatitameva ṭhānaṃ vaṭṭanavasena āgacchanti. Tenāha ‘‘āvaṭṭantiyopatitaṭṭhānameva āgacchantī’’ti. Vivaṭṭantīti yattha patitā, tato vinivaṭṭanti. Tenāha ‘‘patitaṭṭhānato parabhāgaṃ vaṭṭamānā gacchantī’’ti. Purato vaṭṭanaṃ āvaṭṭanaṃ, itaraṃ tividhampi vivaṭṭananti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Devatā dhāretuṃ na sakkoti udakaṃ viya osīdanato. Tenāha ‘‘tatthā’’tiādi. Tatthāti pakatipathaviyaṃ. Devatā osīdanti dhātūnaṃ saṇhasukhumālabhāvato. Pathaviyaṃpathaviṃ māpesunti pakatipathaviyaṃ attano sarīraṃ dhāretuṃ samatthaṃ iddhānubhāvena pathaviṃ māpesuṃ.

Kāmaṃ domanasse asatipi ekacco rāgo hotiyeva, rāge pana asati domanassassa asambhavo evāti tadekaṭṭhabhāvatoti āha ‘‘vītarāgāti pahīnadomanassā’’ti. Silāthambhasadisā iṭṭhāniṭṭhesu nibbikāratāya.

Catusaṃvejanīyaṭṭhānavaṇṇanā

202.Apāragaṅgāyāti gaṅgāya orambhāge. ‘‘Saṅkārachaḍḍakasammajjaniyo gahetvā’’tiādi attano attano vasanaṭṭhāne vattakaraṇākāradassanaṃ. ‘‘Evaṃ dvīsu kālesū’’tiādi nidassanatthaṃ paccāmasanaṃ, taṃ heṭṭhā adhigataṃ.

Kammasādhano sambhāvanattho bhāvanīya-saddoti āha ‘‘manasā bhāvite sambhāvite’’ti. Dutiyavikappe pana bhāvanaṃ, vaḍḍhanañca paṭipakkhapahānatoti āha ‘‘ye vā’’tiādi.

Buddhādīsu tīsu vatthūsu pasannacittassa, na kammaphalasaddhāmattena. Sā cassa saddhāsampadā evaṃ veditabbāti phalena hetuṃ dassento ‘‘vattasampannassā’’ti āha. Saṃvego nāma sahottappañāṇaṃ, abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti āha ‘‘saṃvegajanakānī’’ti.

Cetiyapūjanatthaṃ cārikā cetiyacārikā. Sagge patiṭṭhahissantiyeva buddhaguṇārammaṇāya kusalacetanāya saggasaṃvattaniyabhāvato.

Ānandapucchākathāvaṇṇanā

203.Etthāti mātugāme. Ayaṃ uttamā paṭipatti,yadidaṃ adassanaṃ, dassanamūlakattā tappaccayānaṃ sabbānatthānaṃ. Lobhoti kāmarāgo. Cittacalanā paṭipattiantarāyakaro cittakkhobho. Murumurāpetvāti saaṭṭhikaṃ katvā khādane anuravadassanaṃ. Aparimitaṃ kālaṃ dukkhānubhavanaṃ aparicchinnadukkhānubhavanaṃ. Vissāsoti visaṅgo ghaṭṭanābhāvo. Otāroti tattha cittassa anuppaveso. Asihatthena verīpurisena, pisācenāpi khāditukāmena. Āsīdeti akkamanādivasena bādheyya. Assāti mātugāmassa. Pabbajitehi kattabbakammanti āmisapaṭiggahaṇādi pabbajitehi kātabbaṃ kammaṃ. Satīti vā kāyagatāsati upaṭṭhāpetabbā.

204.Atantibaddhāti abhāravahā. Pesitacittāti nibbānaṃ pati pesitacittā.



我会将这段巴利文直译成简体中文:
如同所说。遮蔽着:即覆盖着。
因为他是迦叶佛塔庙的守护神,所以长老具有威光,而不是其他阿罗汉,应这样理解。
现在为了从来历开始详细显示那个意思,所以开始说"在毗婆尸正等觉者时"等。"四大王天神"这个说法应按牛群之理来理解,因为地居天等也包含在其中。那些人的。
在那里:即在迦叶世尊的塔庙中。
201.同意:即欢喜。
如同断落般断落,那个断落,这是中性词尾的称呼。旋转:即朝向前方旋转。在所落之处,从那里转动着走几宝石之距,然后又转动着回到原来落下的地方。因此说"旋转着回到落下之处"。反转:即从所落之处向反方向转。因此说"从落下之处向另一边转动着走"。为了显示向前转是旋转,其他三种是反转,所以说"又"等。天神不能支撑,因为会如水般下沉。因此说"在那里"等。在那里:即在原来的大地上。天神下沉是因为界的柔软性。在大地上化现大地:即在原来的大地上以神通力化现能支撑自己身体的大地。
虽然没有忧恼也可能有某些贪欲,但是在没有贪欲时忧恼必定不会生起,因为它们是同一处,所以说"离贪即是断除忧恼"。如石柱一般在可意不可意中无变异。
四个令人生起警惕处的解释
202.此岸恒河:即恒河这一边。"拿着扫除垃圾的扫帚"等是显示在各自住处作务的方式。"如此在两个时分"等是为了举例而回顾,这在前面已经说过。
bhāvanīya(应修习)一词是表示作用和尊敬的意思,所以说"以意修习、尊敬"。在第二种解释中,修习和增长是通过断除对立面,所以说"或者"等。
对佛等三宝具有净信心的,不仅仅是业果信而已。他的信满足应当这样理解:通过果来显示因,所以说"具足责任的"。所谓警惕即是具有惭愧的智,生处等也成为它生起的因,所以说"能生警惕的"。
为了供养塔庙的游行称为塔庙游行。必定会往生天界,因为缘佛功德的善思是导向天界的。
阿难问题品解释
203.在这里:即在女人。这是最上的修行,也就是不见,因为一切不利都是以见为根本。贪:即欲贪。心动摇是妨碍修行的心扰动。发出咯吱声:显示带骨头咀嚼时的声音。无量时受苦是无限的苦受。亲近:即执着、没有摩擦。机会:即心在那里的进入。持刀的敌人,想要吃人的罗刹。伤害:即通过践踏等方式危害。她的:即女人的。出家人应作的事:即接受供养等出家人应该做的事。或者:应当建立身至念。
204.无担:即无负担。专注心:即心专注于涅槃。

205.Vihatenāti kappāsavihananadhanunā pabbajaṭānaṃ vijaṭanavasena hatena. Tenāha ‘‘supothitenā’’ti, asaṅkaraṇavasena suṭṭhu pothitenāti attho, dassanīyasaṃvejanīyaṭṭhānakittanena ca vasanaṭṭhānaṃ kathitaṃ.

Ānandaacchariyadhammavaṇṇanā

207.Theraṃ adisvā āmantesīti tattha adisvā āvajjanto therassa ṭhitaṭṭhānaṃ, pavattiñca ñatvā āmantesi.

Kāyakammassa hitabhāvo hitajjhāsayena pavattitattāti āha ‘‘hitavuddhiyā katenā’’ti. Sukhabhāvo kāyikadukkhābhāvo, cetasikasukhabhāvo cetasikasukhasamuṭṭhitattā cāti vuttaṃ ‘‘sukhasomanasseneva katenā’’ti. Āvirahovibhāgato advayabhāvato advayenāti imamatthaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Satthu khettabhāvasampattiyā, therassa ajjhāsayasampattiyā ca ‘‘ettakamida’’nti pamāṇaṃ gahetuṃ asakkuṇeyyatāya pamāṇavirahitattā tassa kammassāti āha ‘‘cakkavāḷampī’’tiādi.

Evaṃ pavattitenāti evaṃ odissakamettābhāvanāya vasena pavattitena. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño, arahattādhigamāya katādhikāroti attho. Tenāha ‘‘abhinīhārasampannosīti dassetī’’ti.

208. Katthaci saṅkucitaṃ hutvā ṭhitaṃ mahāpathaviṃ pattharanto viya, paṭisaṃhaṭaṃ hutvā ṭhitaṃ ākāsaṃ vitthārento viya, catusaṭṭhādhikayojanasatasahassubbedhaṃ cakkavāḷagiriṃ adho osārento viya, aṭṭhasaṭṭhādhikasahassayojanasatasahassubbedhaṃ sineruṃ ukkhipento viya, satayojanāyāmavitthāraṃ mahājambuṃ khandhe gahetvā cālento viyāti pañca hi upamā hi therassa guṇakathā mahantabhāvadassanatthañceva aññesaṃ dukkaṭabhāvadassanatthañca āgatāva. Eteneva cāti ca-saddena ‘‘ahaṃ etarahi arahaṃ sammāsambuddho’’ (dī. ni. 2.4), ‘‘sadevakasmiṃ lokasmiṃ natthi me paṭipuggalo’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 5.11) ca evaṃ ādīnaṃ saṅgaho daṭṭhabbo. Byattoti khandhakosallādisaṅkhātena veyyattiyena samannāgato. Medhāvīti medhāsaṅkhātāya sammābhāvitāya paññāya samannāgato.

209.Paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakopāsikānaṃ pana upanisinnakathāvasena.

Mahāsudassanasuttadesanāvaṇṇanā



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205.以梳打:即用梳棉花的弓通过解开棉团的方式打。因此说"善捶打",即通过不混杂的方式充分捶打的意思,通过称述值得看和令人生起警惕的地方也说明了居住处。
阿难未曾有法品解释
207.没有看见长老就召唤:即虽然没有在那里看见,但观察了解了长老所在之处和动向后就召唤。
身业的利益性是由于以利益意乐而转起,所以说"为利益增长而作"。安乐性是没有身体的苦,也因为产生心理的快乐,所以说"只以乐和喜悦而作"。为了显示"无二"是因为没有间隔和分别而成为无二的意思,所以说"如"等。因为导师的福田性圆满,和长老的意乐圆满,所以那个业"这么多"无法计量,因为超出衡量,所以说"轮围界"等。
如是转起:即如是以特定慈心禅修的方式转起。由此作了和积集了能成为出离依止的功德,所以称为作功德者,意思是为证得阿罗汉果而作准备。因此说"显示你具足志愿"。
208.就像展开在某处缩卷着的大地一样,就像扩展收缩着的虚空一样,就像向下压入高六十四万由旬的轮围山一样,就像举起高六十八万由旬的须弥山一样,就像抓住树干摇动长宽百由旬的大阎浮树一样,用这五个比喻来讲述长老的功德是为了显示其伟大性以及对其他人来说的困难性。以及:这个"以及"词应当理解为包含"我现在是阿罗汉正等觉","在包含天界的世间没有与我相等者"等这样的说法。明智:即具备蕴的善巧等所说的明达性。有智慧:即具备称为妙善修习的智慧。
209.亲切说法:是按照一般习惯而说的,但对于前来的比丘和比丘尼则是通过问答方式以及随心所欲地适时说法,对于优婆塞和优婆夷则是通过亲近说法。
大善见王经说法品解释

210.Khuddaka-saddo patirūpavācī, ka-saddo appatthoti āha ‘‘khuddakanagaraketi nagarapatirūpake sambādhe khuddakanagarake’’ti. Dhuparavisālasaṇṭhānatāya taṃ ‘‘ujjaṅgalanagaraka’’nti vuttanti āha ‘‘visamanagarake’’ti. Aññesaṃ mahānagarānaṃ ekadesappamāṇatāya sākhāsadise. Ettha ca ‘‘khuddakanagarake’’ti iminā tassa nagarassa appakabhāvo vutto, ‘‘ujjaṅgalanagarake’’ti iminā bhūmivipattiyā nihīnabhāvo, ‘‘sākhānagarake’’ti iminā appadhānabhāvo. Sārappattāti vibhavasārādinā sāramahattaṃ pattā.

Kahāpaṇasakaṭanti ettha ‘‘dvikumbhaṃ sakaṭaṃ. Kumbho pana dasambaṇo’’ti vadanti. Dve pavisantīti dve kahāpaṇasakaṭāni dve āyavasena pavisanti.

Subhikkhāti sulabhāhārā, sundarāhārā ca. Tenāha ‘‘khajjabhojjasampannā’’ti. Saddaṃ karonteti ravasārinā tuṭṭhabhāvena koñcanādaṃ karonte. Avivittāti asuññā, kadāci ratho paṭhamaṃ gacchati, taṃ añño anubandhanto gacchati, kadāci dutiyaṃ vuttaratho paṭhamaṃ gacchati, itaro taṃ anubandhati evaṃ aññamaññaṃ anubandhamānā. Etthāti kusāvatīnagare. Tassa mahantabhāvato ceva iddhādibhāvato ca niccaṃ payojitāneva bheriādīni tūriyāni, samma sammāti vā aññamaññaṃ piyālāpasaddo samma-saddo. Kaṃsatāḷādisabbatāḷāvacarasaddo tāḷa-saddo, kūṭabheri-saddo kumbhathūṇasaddo.

Evarūpāsaddā honti kacavarākiṇṇavīthitāya, araññe kandamūlapaṇṇādiggahaṇāya, tattha dukkhajīvikatāya cāti yathākkamaṃ yojetabbaṃ. Idha na evaṃ ahosi devaloke viya sabbaso paripuṇṇasampattikatāya.

Mahantaṃ kolāhalanti saddhāsampannānaṃ devatānaṃ, upāsakānañca vasena purato purato mahatī ugghosanā hoti. Tattha bhagavantaṃ uddissa katassa vihārassa abhāvato, bhikkhusaṅghassa ca mahantabhāvato te āgantvā…pe… pesesi. Pesento ca ‘‘kathañhi nāma bhagavā pacchime kāle attano pavattiṃ amhākaṃ nārocesi, nesaṃ domanassaṃ mā ahosī’’ti ‘‘ajja kho vāseṭṭhā’’tiādinā sāsanaṃ pesesi.

Mallānaṃ vandanāvaṇṇanā

211. Aghaṃ dukkhaṃ āventi pakāsentīti aghāvino, pākaṭībhūtadukkhāti āha ‘‘uppannadukkhā’’ti. Ñātisālohitabhāvena kulaṃ parivattati etthāti kulaparivattaṃ. Taṃ taṃkulīnabhāgena ṭhito sattanikāyo ‘‘kulaparivattaso’’ti vuttanti āha ‘‘kulaparivatta’’nti. Te pana taṃtaṃkulaparivattaparicchinnā mallarājāno tasmiṃ nagare vīthiādisabhāgena vasantīti vuttaṃ ‘‘vīthisabhāgena ceva racchāsabhāgena cā’’ti.

Subhaddaparibbājakavatthuvaṇṇanā



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210.khuddaka(小)这个词表示相似的意思，ka这个词表示微小，所以说"在小城市即在城市相似的狭窄小城"。因为形状狭长不平坦，所以称为"粗糙城市"，因此说"不平的城市"。与其他大城市相比只有一部分大小，所以如同枝条。这里"小城市"表示那个城市的渺小,"粗糙城市"表示因土地恶劣而低劣,"枝条城市"表示不重要。达到精华:即达到财富等的精华大小。
货币车:关于这个他们说"一车两甁。一甁是十阿摩那"。两个进入:即两辆货币车以收入方式进入。
丰足:即易得食物，且食物优良。因此说"具足可食可啖"。发出声音:即以喜悦的叫声发出鹤鸣声。不空寂:即不空闲，有时车子先行，另一辆跟随其后行驶，有时后面提到的车子先行，另一辆跟随，如此互相跟随。在这里:即在拘舍婆提城。因为它的宏大和具有神通等，所以鼓等乐器经常被演奏，或者"samma samma"是互相亲切问候的声音。"tāḷa"是铜锣等所有打击乐器的声音，"kumbhathūṇa"是大鼓的声音。
这样的声音是因为街道布满垃圾，为了在森林中采集根茎叶等，以及在那里生活困苦，应按顺序理解。在这里不是这样，因为像天界一样具足一切圆满成就。
大骚动:即因具信心的天神和优婆塞的缘故，前前发出巨大喧闹。在那里因为没有为世尊建造的精舍，又因为比丘僧团庞大，他们来到...派遣。派遣时，想着"世尊怎能在最后时不告知我们他的情况，愿他们不要忧恼"，所以以"婆舍多们，今天..."等方式传达消息。
摩罗人礼敬品解释
211.显示痛苦即是有苦者，意思是苦已显露，所以说"生起苦"。亲属血亲关系在此轮转称为家族轮转。以各个家族成员的部分而住立的群体称为"以家族轮转"，所以说"家族轮转"。那些被各个家族轮转所限定的摩罗王们在那个城市以街巷等区域而住，所以说"以街道区域和巷道区域"。
须跋陀游行者事品解释

212. Kaṅkhā eva kaṅkhādhammo. Ekato vāti bhūmiṃ avibhajitvā sādhāraṇatova. Bījato ca aggaṃ gahetvā āhāraṃ sampādetvā dānaṃ bījaggaṃ. Gabbhakāleti gabbhadhāraṇato paraṃ khīraggahaṇakāle. Tenāha ‘‘gabbhaṃ phāletvā khīraṃ niharitvā’’tiādi. Puthukakāleti sassānaṃ nātipakke puthukayogyaphalakāle. Lāyanagganti pakkassa sassassa lavane lavanārambhe dānaṃ adāsi. Lunassa sassassa veṇivasena bandhitvā ṭhapanaṃ veṇikaraṇaṃ. Tassa ārambhe dānaṃ veṇaggaṃ. Veṇiyo pana ekato katvā rāsikaraṇaṃ kalāpo. Tattha aggadānaṃ kalāpaggaṃ. Kalāpato nīharitvā maddane aggadānaṃ khalaggaṃ. Madditaṃ ophuṇitvā dhaññassa rāsikaraṇe aggadānaṃ khalabhaṇḍaggaṃ. Dhaññassa khalato koṭṭhe pakkhipane aggadānaṃ koṭṭhaggaṃ. Uddharitvāti koṭṭhato uddharitvā.

‘‘Navaaggadānāni adāsī’’ti iminā ‘‘kathaṃ nu kho ahaṃ satthu santike aggatova mucceyya’’nti aggaggadānavasena vivaṭṭūpanissayassa kusalassa katūpacitattā, ñāṇassa ca tathā paripākaṃ gatattā aggadhammadesanāya tassa bhājanabhāvaṃ dasseti. Tenāha ‘‘imaṃ aggadhammaṃ tassa desessāmī’’tiādi. Ohīyitvā saṅkocaṃ āpajjitvā.

213.Aññātukāmova na sandiṭṭhiṃ parāmāsī. Abbhaññiṃsūti sandehajātassa pucchāvacananti katvā jāniṃsūti atthamāha. Tenāha pāḷiyaṃ ‘‘sabbeva na abbhaññiṃsū’’ti. Nesanti pūraṇādīnaṃ. Sā paṭiññāti ‘‘karoto kho mahārāja kārayato’’tiādinā (dī. ni. 1.166) paṭiññātā, sabbaññupaṭiññā eva vā. Niyyānikāti sappāṭihāriyā, tesaṃ vā siddhantasaṅkhātā paṭiññā vaṭṭato nissaraṇaṭṭhena niyyānikāti. Sāsanassa sampattiyā tesaṃ sabbaññutaṃ, tabbipariyāyato ca asabbaññutaṃ gacchatīti daṭṭhabbaṃ. Tenāha ‘‘tasmā’’tiādi. Atthābhāvatoti subhaddassa sādhetabbaatthābhāvato. Okāsābhāvatoti tathā vitthāritaṃ katvā dhammaṃ desetuṃ avasarābhāvato. Idāni tameva okāsābhāvaṃ dassetuṃ ‘‘paṭhamayāmasmi’’ntiādi vuttaṃ.



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212.疑惑本身就是疑惑法。一处:即不分地而共同。取种子之首而准备食物的布施是种子之首施。胎时:即从怀胎之后取乳的时期。因此说"剖开胎盘取乳"等。糙米时:即谷物未完全成熟适合做糙米的果实时期。收割之首:在成熟谷物收割时开始收割时布施。将收割的谷物束成束放置叫做作束。在其开始时的布施是束之首施。将束集中在一起堆积叫做堆。在那里的首施是堆之首施。从堆中取出踩踏时的首施是场之首施。将踩踏过的簸扬后堆积谷物时的首施是场物之首施。将谷物从场地放入仓库时的首施是仓库之首施。取出:即从仓库中取出。
"布施九种首施"这句话显示他因为以"我怎样才能从导师那里首先解脱"的想法而以首首施的方式作了和积集了能成为出离依止的善业,又因为智慧如此成熟而成为第一法教说的器皿。因此说"我将对他说这第一法"等。退缩:陷入畏缩。
213.只想要了知而不执着己见。了知:因为是生疑者的问话所以说是知道的意思。因此在圣典中说"并非全都了知"。他们的:即富兰那等人的。那个宣称:即以"大王,作者确实..."等方式宣称的,或者就是一切知的宣称。出离:即有神变,或者他们的所谓论说以从轮回出离的意义而出离。应当理解:因教法的圆满而他们得到一切知性,相反则不得一切知性。因此说"所以"等。因为没有义利:因为没有须跋陀应当证得的义利。因为没有机会:因为没有机会如此详细地说法。现在为了显示那个没有机会,所以说"在初夜"等。

214. Yesaṃ samaṇabhāvakarānaṃ dhammānaṃ sampādanena samaṇo, te pana ukkaṭṭhaniddesena ariyamaggadhammāti catumaggasaṃsiddhiyā pāḷiyaṃ cattāro samaṇā vuttāti te bāhirasamaye sabbena sabbaṃ natthīti dassento ‘‘paṭhamo sotāpannasamaṇo’’tiādimāha. Purimadesanāyāti ‘‘yasmiñca kho, subhadda, dhammavinaye’’tiādinā vuttāya desanāya. Byatirekato, anvayato ca adhippeto attho vibhāvīyatīti paṭhamanayopettha ‘‘purimadesanāyā’’ti padena saṅgahito vāti daṭṭhabbo. Attano sāsanaṃ niyamento āha ‘‘imasmiṃ kho’’ti yojanā. Āraddhavipassakehīti samādhikammikavipassakehi, sikhāppattavipassake sandhāya vuttaṃ, na paṭṭhapitavipassane. Apare pana ‘‘bāhirakasamaye vipassanārambhassa ganthopi natthevāti avisesavacanameta’’nti vadanti. Adhigataṭṭhānanti adhigatassa kāraṇaṃ, tadatthaṃ pubbabhāgapaṭipadanti attho, yena sotāpattimaggo adhigato, na uparimaggo, so sotāpattimagge ṭhito akuppadhammatāya tassa, tattha vā siddhito ṭhitapubbo bhūtapubbagatiyāti sotāpattimaggaṭṭho sotāpanno, na sesaariyā bhūmantaruppattito. Sotāpanno hi attanā adhigataṭṭhānaṃ sotāpattimaggaṃ aññassa kathetvā sotāpattimaggaṭṭhaṃ kareyya, na aṭṭhamako asambhavato. Esa nayo sesamaggaṭṭhesūti etthāpi imināva nayena attho veditabbo. Paguṇaṃ kammaṭṭhānanti attano paguṇaṃ vipassanākammaṭṭhānaṃ, eteneva ‘‘avisesavacana’’nti vādo paṭikkhittoti daṭṭhabbo.

Sabbaññutaññāṇaṃadhippetaṃ. Tañhi sabbañeyyadhammāvabodhane ‘‘kusalaṃ chekaṃ nipuṇa’’nti vuccati tattha asaṅgaappaṭihataṃ pavattatīti katvā. Samadhikāni ekena vassena. Ñāyanti etena catusaccadhammaṃ yāthāvato paṭivijjhantīti ñāyo, lokuttaramaggoti āha ‘‘ariyamaggadhammassā’’ti. Padissati etena ariyamaggo paccakkhato dissatīti padeso, vipassanāti vuttaṃ ‘‘padese vipassanāmagge’’ti. Samaṇopīti ettha pi-saddo ‘‘padesavattī’’ti etthāpi ānetvā sambandhitabboti āha ‘‘padesavatti…pe… natthīti vuttaṃ hotī’’ti.

215.Soti tathāvutto antevāsī. Tenāti ācariyena. Attano ṭhāne ṭhapito hoti parapabbājanādīsu niyuttattā.

Sakkhisāvakoti paccakkhasāvako, sammukhasāvakoti attho. Bhagavati dharamāneti dharamānassa bhagavato santike. Sesadvayepi eseva nayo. Sabbopi soti sabbo so tividhopi. Ayaṃ pana arahattaṃ patto, tasmā paripuṇṇagatāya matthakappatto pacchimo sakkhisāvakoti.

Pañcamabhāṇavāravaṇṇanā niṭṭhitā.

Tathāgatapacchimavācāvaṇṇanā



我来将这段巴利文直译成简体中文：
214.通过圆满那些能成为沙门性的法而成为沙门,这些以最高意义来说就是圣道法,因为四道的成就,所以在经典中说四种沙门,为了显示这些在外道教法中完全没有,所以说"第一是须陀洹沙门"等。前面的教说:即以"须跋陀,在这法律中"等方式所说的教说。从反面和正面来说明所要表达的意思,所以这里第一方法也应当理解为包含在"前面的教说"这个词中。调解说"在这里"是为了限定自己的教法。已开始观:指修定的观行者,是针对观行达到顶点而说的,不是指已建立观的人。其他人则说"因为在外道教法中连开始观的典籍也完全没有,所以这是无差别的说法"。证得处:即所证得的原因,意思是为此的前分行道,由此证得须陀洹道而不是上位道,他住于须陀洹道因为其不动法性,或者因为在那里成就而曾经住过,所以依过去的状态称为住于须陀洹道的须陀洹,其他圣者不是因为生起另一地。须陀洹能将自己所证得处的须陀洹道告诉他人使之成为住于须陀洹道者,第八者则不能因为不可能。对其他道住者也应以这同样方式理解其意思。熟练的业处:即自己熟练的观业处,以此也应理解"无差别说"的说法被否定。
意指一切知智。因为它在通达一切所知法时被称为"善巧、聪明、细密",因为它无碍无阻地运转。超过一年。以此如实通达四谛法故称为道理,即出世间道,所以说"圣道法"。以此亲自见到圣道故称为方法,即观,所以说"方法中的观道"。"沙门也"中的"也"字应连结到"限于方法"中,所以说"限于方法...没有"。
215.他:即如此所说的弟子。被他:即被老师。被安置在自己的位置上是因为被指派到别人出家等事。
亲证弟子:即亲眼见到的弟子,意思是面对面的弟子。当世尊住世时:即在住世的世尊面前。对其余两种也是这样。那一切:即那三种全部。这位得到了阿罗汉果,所以以圆满道而达到顶点的最后亲证弟子。
第五诵分解释结束。
如来最后言语解释

216.Tanti bhikkhusaṅghassa ovādakaṅgaṃ dassetuṃ…pe… vuttaṃ dhammasaṅgāhakehīti adhippāyo. Suttābhidhammasaṅgahitassa dhammassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ veneyyasantāne ṭhapanaṃ paññāpananti ‘‘dhammopi desito cevapaññatto cā’’ti vuttaṃ. Tathā vinayatantisaṅgahitassa kāyavācānaṃ vinayanato ‘‘vinayo’’ti laddhādhivacanassa atthassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpananti ‘‘vinayopi desito ceva paññatto cā’’ti vuttaṃ. Adhisīlasikkhāniddesabhāvena sāsanassa mūlabhūtattā vinayo paṭhamaṃ sikkhitabboti taṃ tāva ayamuddesaṃ sarūpato dassento ‘‘mayā hi vo’’tiādimāha. Tattha sattāpattikkhandhavasenāti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena . Satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato.

Tenatenākārenāti tena tena veneyyānaṃ ajjhāsayānurūpena pakārena. Ime dhammeti ime sattatiṃsabodhipakkhiyadhamme. Tappadhānattā suttantadesanāya ‘‘suttantapiṭakaṃ desita’’nti vuttaṃ. Satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Kusalākusalābyākatavasena nava hetū. ‘‘Satta phassā’’tiādi sattaviññāṇadhātusampayogavasena vuttaṃ. Dhammānulome tikapaṭṭhānādayo cha, tathā dhammapaccanīye, dhammānulomapaccanīye, dhammapaccanīyānulometi catuvīsati samantapaṭṭhānāni etassāti catuvīsatisamantapaṭṭhānaṃ, taṃ pana paccayānulomādivasena vibhajiyamānaṃ aparimāṇanayaṃ evāti āha ‘‘anantanayamahāpaṭṭhānapaṭimaṇḍita’’nti. Satthukiccaṃ sādhessatīti khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kātabbakiccaṃ nipphādessati.

Ovadissanti anusāsissanti ovādānusāsanīkiccanipphādanato.

Cārittanti samudācārā, navesu piyālāpaṃ vuḍḍhesu gāravālāpanti attho. Tenāha ‘‘bhanteti vā āyasmāti vā’’ti. Gāravavacanaṃ hetaṃ yadidaṃ bhanteti vā āyasmāti vā, loke pana ‘‘tatra bhava’’nti, ‘‘devānaṃ piyā’’ti ca gāravavacanameva.


我会将这段巴利文直译成简体中文：
216.那个:意思是为了显示比丘僧团的教诫功德...等等...被法的结集者说。法的投入即开示即教说是对经和阿毗达摩所摄的法的宣说,以种种方式使人了解即安立在所化众生相续中即施设,所以说"法已被教说和施设"。同样地,因为调伏身语而得名为"律"的意义,其投入即开示即教说是对律藏所摄的宣说,以种种方式使人了解即明确地安立即施设,所以说"律已被教说和施设"。因为是增上戒学的解说,成为教法的根本,所以律首先应当学习,为了首先显示这个纲要的本质,所以说"我为你们"等。其中以七种罪聚:即以七种罪聚不可违犯的方式。将成就导师的任务:因为以应作与不应作的区分来教诫"这是你们应做的,这是你们不应做的"。
以那那种方式:即以那那种适合所化众生意乐的方式。这些法:即这些三十七菩提分法。因为这是主要的,所以说"经藏已被教说"是关于经的教说。将成就导师的任务:因为随顺那那种行为而教诫正确修行。以善、不善、无记方式有九因。"七触"等是依七识界相应而说。法顺中有六种如三法发趣等,同样在法逆、法顺逆、法逆顺中,称为二十四遍趣,这以缘顺等方式分别时有无量方法,所以说"庄严以无量方法大发趣"。将成就导师的任务:即通过蕴等分别而了知能导致通达四谛,所以将完成正等觉导师应当作的任务。
将教诫:将教导因为完成教诫教导的任务。
行为:即习惯行为,意思是对新学者说亲切语,对长老说恭敬语。因此说"尊者或具寿"。这"尊者"或"具寿"是恭敬语,在世间"尊贵者"、"天人所亲"也是恭敬语。


‘‘Ākaṅkhamāno samūhanatū’’ti vutte ‘‘na ākaṅkhamāno na samūhanatū’’tipi vuttameva hotīti āha ‘‘vikappavacaneneva ṭhapesī’’ti. Balanti ñāṇabalaṃ. Yadi asamūhananaṃ diṭṭhaṃ, tadeva ca icchitaṃ, atha kasmā bhagavā ‘‘ākaṅkhamāno samūhanatū’’ti avocāti? Tathārūpapuggalajjhāsayavasena. Santi hi keci khuddānukhuddakāni sikkhāpadāni samādāya saṃvattituṃ anicchantā, tesaṃ tathā avuccamāne bhagavati vighāto uppajjeyya, taṃ tesaṃ bhavissati dīgharattaṃ ahitāya dukkhāya, tathā pana vutte tesaṃ vighāto na uppajjeyya ‘‘amhākaṃ evāyaṃ doso, yato amhesu eva keci samūhananaṃ na icchantī’’ti. Keci ‘‘sakalassa pana sāsanassa saṅghāyattabhāvakaraṇatthaṃ tathā vutta’’nti vadanti. Yañca kiñci satthārā sikkhāpadaṃ paññattaṃ, taṃ samaṇā sakyaputtiyā sirasā sampaṭicchitvā jīvitaṃ viya rakkhanti. Tathā hi te ‘‘khuddānukhuddakāni sikkhāpadāni ākaṅkhamāno saṅgho samūhanatū’’ti vuttepi na samūhaniṃsu, aññadatthu ‘‘purato viya tassa accayepi rakkhiṃsu evā’’ti satthusāsanassa , saṅghassa ca mahantabhāvadassanatthampi tathā vuttanti daṭṭhabbaṃ. Tathā hi āyasmā ānando, aññepi vā bhikkhū ‘‘katamaṃ pana bhante khuddakaṃ, katamaṃ anukhuddaka’’nti na pucchiṃsu samūhanajjhāsayasseva abhāvato.

Na taṃ evaṃ gahetabbanti ‘‘nāgasenatthero khuddānukhuddakaṃ jānātī’’tiādinā vuttaṃ taṃ nesaṃ vacanaṃ iminā vuttākārena na gahetabbaṃ adhippāyassa aviditattā. Idāni taṃ adhippāyaṃ vibhāvetuṃ ‘‘nāgasenattherohī’’tiādi vuttaṃ. Yasmā nāgasenatthero (milindapañhe abhejjavagge vitthāro) paresaṃ vādapathopacchedanatthaṃ saṅgītikāle dhammasaṅgāhakamahātherehi gahitakoṭṭhāsesu ca antimakoṭṭhāsameva gahetvā milindarājānaṃ paññāpesi. Mahākassapatthero pana ekasikkhāpadampi asamūhanitukāmatāya tathā kammavācaṃ sāveti, tasmā taṃ tesaṃ vacanaṃ tathā na gahetabbaṃ.

217.Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpatti. Tenāha ‘‘vinicchituṃ asamatthatā’’ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmi.

Nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃ yevāti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyābhāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Ettha etasmiṃ atthe.

218. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasañhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā adāsi taṃ atthato, tassa sakalassa buddhavacanassa saṅgaṇhanato ca.

Parinibbutakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
当说"愿意则可废除"时,"不愿意则不废除"也等同于被说了,所以说"以选择说而建立"。力:即智力。如果看到不废除,而且那也是所期望的,那为什么世尊说"愿意则可废除"呢?是随顺那样的人的意乐。因为有些人不愿意受持微细学处,如果世尊不这样说,他们会生起烦恼,那将长期导致他们的不利与痛苦,但这样说了之后他们不会生起烦恼,会想"这是我们自己的过失,因为我们中有些人不愿意废除"。有些人说"为了使整个教法依赖僧团而如此说"。任何导师所制定的学处,沙门释子都以头顶受持并像保护生命一样守护。因此即使被说"僧团愿意则可废除微细学处",他们也没有废除,相反"如同以前那样在他涅槃后也守护",应当理解这也是为了显示导师教法和僧团的伟大性而如此说。因此具寿阿难和其他比丘都没有问"尊者,什么是微细,什么是随微细",因为根本没有废除的意乐。
不应那样理解:即所说的"长老那伽西那知道微细和随微细"等那些话不应以这种方式理解,因为没有理解其意趣。现在为了说明那个意趣而说"因为长老那伽西那"等。因为长老那伽西那(详见弥兰王问经不坏品)为了切断他人论道,在结集时取法结集大长老所取的部分中的最后部分而令弥兰陀王了解。但是大迦叶长老因为不愿废除任何一条学处而如此宣布羯磨文,因此他们的那些话不应那样理解。
217.犹豫:即二重执取,意思是不确定执取。疑:即生起疑惑。因此说"无法决定"。我对你们说这个:我对你们说关于那个有疑惑的比丘。
就是使无疑现前的智:因为那些比丘对佛等的无疑不能现前,所以是通达那个意义而住立的一切知智。在这里:在这个意义上。
218.不放逸是不放纵,这从意义上说是具有智慧的念。因为在那里念的作用殊胜,所以说"以不离念"。放在不放逸句中给予,因为从意义上说它摄持整个佛语。
般涅槃说解释

219. Jhānādīsu, citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpatti samāpajjanaṃ ‘‘parinibbānaparikamma’’nti adhippetaṃ. Theroti anuruddhatthero.

Ayampicāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannabhāvakathāpi saṅkhepakathā eva, kasmā ? Yasmā bhagavā tadāpi devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha.

Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyenānantariyakatāya jhānapakkhikabhāvato, yasmā bhavaṅgacittaṃ sabbapacchimaṃ, tato bhavato cavanato ‘‘cutī’’ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ.

220.Paṭibhāgapuggalavirahitoti sīlādiguṇehi asadisatāya sadisapuggalarahito.

221. Saṅkhārā vūpasamanti etthāti vūpasamoti evaṃsaṅkhātaṃ ñātaṃ kathitaṃ nibbānaṃ.

222.Yanti paccatte upayogavacananti āha ‘‘yo kālaṃ akarī’’ti.

Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena muditena. Vedanaṃ adhivāsesi abhāvasamudayo kato suṭṭhu pariññātattā. Anāvaraṇavimokkho sabbaso nibbutabhāvato.

223. Ākaronti attano phalāni samānākāre karontīti ākārā, kāraṇāni. Sabbākāravarūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgateti attho.

225.Kathaṃbhūtāti kīdisābhūtā.

Cullakaddhānanti parittaṃ kālaṃ dvattināḍikāmattaṃ velaṃ.

Buddhasarīrapūjāvaṇṇanā

227. Kaṃsatāḷādi tāḷaṃ avacarati etthāti ‘‘tāḷāvacara’’nti vuccati ātatāditūriyabhaṇḍaṃ. Tenāha ‘‘sabbaṃ tūriyabhaṇḍa’’nti.

Dakkhiṇadisābhāgenevāti aññena disābhāgena anāharitvā yamakasālānaṃ ṭhānato dakkhiṇadisābhāgeneva, tatopi dakkhiṇadisābhāgaṃ haritvā netvā.

Jetavanasadiseti sāvatthiyā jetavanasadise ṭhāne, ‘‘jetavanasadise ṭhāne’’tipi pāṭho.

228.Pasādhanamaṅgalasālāyāti abhisekakāle alaṅkaraṇamaṅgalasālāya.

229.Devadāniyoti tassa corassa nāmaṃ.

Mahākassapattheravatthuvaṇṇanā

231.Pāvāyāti pāvā nagarato. Āvajjanapaṭibaddhattā jānanassa anāvajjitattā satthu parinibbānaṃ ajānanto ‘‘dasabalaṃ passissāmī’’ti thero cintesi, satthu sarīre vā satthusaññaṃ uppādento tathā cintesi. Tenevāha ‘‘atha bhagavantaṃ ukkhipitvā’’ti. ‘‘Dhuvaṃ parinibbuto bhavissatī’’ti cintesi pārisesañāyena. Jānantopi thero ājīvakaṃ pucchiyeva, pucchane pana kāraṇaṃ sayameva pakāsetuṃ ‘‘kiṃ panā’’tiādi āraddhaṃ.

Ajja sattāhaparinibbutoti ajja divasato paṭilomato sattame ahani parinibbuto.

232.Nāḷiyā vāpakenāti nāḷiyā ceva thavikāya ca.

Mañjuketi mañjubhāṇine madhurassare. Paṭibhāneyyaketi paṭibhānavante. Bhuñjitvā pātabbayāgūti paṭhamaṃ bhuñjitvā pivitabbayāgu.

Tassāti subhaddassa vuḍḍhapabbajitassa.

Ārādhitasāsaneti samāhitasāsane. Alanti samattho. Pāpoti pāpapuggalo. Osakkāpetunti hāpetuṃ antaradhāpetuṃ.

Pañhavārāti pañhā viya vissajjanāni ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādinā, (dha. sa. 1.1) ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāvetī’’tiādinā (dha. sa. 

我来将这段巴利文直译成简体中文：
219.关于禅那等和心,因为达到最高自在,以"在这么多时间内入这么多等至后将般涅槃"而限定时间后入等至,这被称为"般涅槃准备"。长老:即阿努卢塔长老。
这也:即如前所说的六十五禅那入定的叙述也是简略说,为什么?因为世尊那时也每日不减少地入一切等至,为了显示这点所以说"进入涅槃城"等。
这两个也是紧接的,因为以观察也多数是紧接的而属于禅那部分,因为有分心是最后的,因从那个有而离去所以称为"死",为了显示不仅是这世尊,而且一切众生都以有分心而死去,所以说"凡是"等。
220.缺乏相似人:即因戒等功德无与伦比而缺乏相似的人。
221.诸行在此止息故称为止息:即如此所知所说的涅槃。
222.那:主格作为受格用,所以说"谁作了时"。
以极开展:即因具喜悦而极善开展喜悦。忍受感受是因为善遍知而成就无有。无障解脱是因为完全寂灭。
223.造作:使自己的果成为同样形态故为形态,即原因。具足一切最胜形态:即具足一切最胜原因即戒等功德的意思。
225.如何:即怎样。
短时:即少时,约两三刻钟的时间。
佛身供养解释
227.铜锣等打击在此运行故称为"打击乐",即皮鼓等乐器。因此说"一切乐器"。
就从南方:即不从其他方向搬运,就从双娑罗树处的南方,再从那里往南方搬运前进。
如祇园:即在舍卫城如祇园的地方,也读作"在如祇园的地方"。
228.装饰吉祥堂:即灌顶时装饰吉祥的大堂。
229.提婆达尼:即那个贼的名字。
大迦叶长老事解释
231.从波婆:即从波婆城。因为了知依赖于转向,由于没有转向而不知道导师般涅槃,长老想"我要见十力",或者对导师身产生导师想而如此想。因此说"然后举起世尊"。"必定已般涅槃"以排除法而思考。长老虽然知道也问游行者,但为了自己说明询问的原因而开始"为什么"等。
今七日般涅槃:即从今天倒数第七天般涅槃。
232.以筒和袋:即以筒和包。
动听:即说话动听悦耳。有辩才:即具有辩才。食后饮粥:即先食后应饮的粥。
他的:即须跋陀这位老年出家者的。
圆满教法:即成就教法。能:即有能力。恶人:即恶的人。使退失:即使衰退消失。
问分:即如问题的解答以"在何时欲界善心生起"等,"在何时修生色界道"等。

1.251) ca pavattāni ekaṃ dve bhūmantarāni.Mūle naṭṭhe pisācasadisā bhavissāmāti yathā rukkhe adhivattho pisāco tassa sākhāparivāre naṭṭhe khandhaṃ nissāya vasati, khandhe naṭṭhe mūlaṃ nissāya vasati, mūle pana naṭṭhe anissayova hoti, tathā bhavissāmāti attho. Atha vā mūle naṭṭheti pisācena kira rukkhagacchādīnaṃ kañcideva mūlaṃ chinditvā attano puttassa dinnaṃ, yāva taṃ tassa hatthato na vigacchati, tāva so taṃ padesaṃ adissamānarūpo vicarati. Yadā pana tasmiṃ kenaci acchinnabhāvena vā sativippavāsavasena vā naṭṭhe manussānampi dissamānarūpo vicarati, taṃ sandhāyāha ‘‘mūle naṭṭhe pisācasadisā bhavissāmā’’ti.

Maṃ kāyasakkhiṃ katvāti taṃ paṭipadaṃ kāyena sacchikatavantaṃ tasmā tassā desanāya sakkhibhūtaṃ maṃ katvā. Paṭicchāpesi taṃ paṭicchāpanaṃ kassapasuttena dīpetabbaṃ.

233. Candanaghaṭikābāhullato candanacitakā.

Taṃ sutvāti taṃ āyasmatā anuruddhattherena vuttaṃ devatānaṃ adhippāyaṃ sutvā.

234.Dasikatantaṃ vāti paliveṭhitaahatakāsikavatthānaṃ dasaṭhānena tantumattampi vā. Dārukkhandhaṃ vāti candanādicitakadārukkhandhaṃ vā.

235. Samudāyesu pavattavohārānaṃ avayavesu dissanato sarīrassa avayavabhūtāni aṭṭhīni ‘‘sarīrānī’’ti vuttāni.

Na vippakiriṃsūti sarūpeneva ṭhitāti attho. ‘‘Sesā vippakiriṃsū’’ti vatvā yathā pana tā vippakiṇṇā ahesuṃ, taṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.

Udakadhārā nikkhamitvā nibbāpesunti devatānubhāvena. Evaṃ mahatiyo bahū udakadhārā kimatthāyāti āha ‘‘bhagavato citako mahanto’’ti. Mahā hi so vīsaratanasatiko. Aṭṭhadantakehīti naṅgalehi aṭṭheva hi nesaṃ dantasadisāni potthāni honti, tasmā ‘‘aṭṭhadantakānī’’ti vuccati.

Dhammakathāvapamāṇanti ativiya acchariyabbhutabhāvato passantānaṃ, suṇantānañca sātisayaṃ pasādāvahabhāvato, savisesaṃ buddhānubhāvadīpanato. Parinibbutassa hi buddhassa bhagavato evarūpo ānubhāvoti taṃ pavattiṃ kathentānaṃ dhammakathikānaṃ attano ñāṇabalānurūpaṃ pavattiyamānā dhammakathā evettha pamāṇaṃ vaṇṇetabbassa atthassa mahāvisayattā, tasmā vaṇṇanābhūmi nāmesāti adhippāyo. Catujjātiyagandhaparibhaṇḍaṃ kāretvāti tagarakuṅkumayavanapupphatamālapattāni pisitvā katagandhena paribhaṇḍaṃ kāretvā. Khacitvāti tattha tattha olambanavasena racetvā, gandhavatthūni gahetvā ganthitamālā gandhadāmāni ratanāvaḷiyo ratanadāmāni. Bahikilañjaparikkhepassa, antosāṇiparikkhepassa karaṇena sāṇikilañjaparikkhepaṃ kāretvā. Vātaggāhiniyo paṭākā vātapaṭākā. Sarabharūpapādako pallaṅko sarabhamayapallaṅko, tasmiṃ sarabhamayapallaṅke.

Sattihatthā purisā sattiyo taṃsahacaraṇato yathā ‘‘kuntā pacarantī’’ti, tehi samantato rakkhāpanaṃ pañcakaraṇanti āha ‘‘sattihatthehi purisehi parikkhipāpetvā’’ti. Dhanūhīti etthāpi eseva nayo. Sannāhagavacchikaṃviya katvā nirantarāvaṭṭhitaārakkhasannāhena gavacchijālaṃ viya katvā.

Sādhukīḷitanti saparahitaṃ sādhanaṭṭhena sādhū, tesaṃ kīḷitaṃ uḷārapuññapasavanato, samparāyikatthāvirodhikaṃ kīḷāvihāranti attho.

Sarīradhātuvibhajanavaṇṇanā



我来将这段巴利文直译成简体中文：
根失去时我们将如毗舍遮鬼:就像住在树上的毗舍遮鬼,当其枝叶围绕失去时依靠树干而住,树干失去时依靠树根而住,但当树根失去时就无所依靠,我们也将如此,这是其意思。或者在根失去时:据说毗舍遮鬼砍断树木灌木等的某个根给自己的孩子,只要那个不从他手中失去,他就以看不见的形态在那个地方游行。但当那个被某人砍断或由于失念而失去时,他就以人们可见的形态游行,针对这点说"根失去时我们将如毗舍遮鬼"。
以我为身证者:即以我这个以身证得那个行道因此成为那个教说的见证者。使接受那个接受应以迦叶经来说明。
233.因为旃檀木块众多故为旃檀火葬柴。
听到那个:即听到具寿阿努卢塔长老所说的天神们的意趣。
234.丝线等:即包裹的新迦尸布在十处的一根线或者。木块等:即旃檀等火葬柴的木块或者。
235.因为在部分中见到关于整体的言说,所以身体的部分即骨头被称为"身体"。
没有散开:意思是以原来形态而住。说"其余散开"后,为了显示它们如何散开,所以说"在那里"等。
水流出来熄灭:是由于天神的威力。这么大的许多水流是为了什么,所以说"世尊的火葬柴很大"。因为它高两千肘。以八齿:即以犁,因为它们有八个像牙齿的尖端,所以称为"八齿"。
法话的范围:因为对于看见和听闻的人来说是极其希有奇妙、能带来特别的净信,特别显示佛陀的威力。因为已般涅槃的佛世尊有这样的威力,说这个事件的说法者们随自己智力而转起的法话在这里才是标准,因为所应描述的意义有大境界,所以这是所谓的描述地,这是其意趨。使造成四种香料的围栏:即将塔迦罗、郁金、野生花、铜罗树叶磨碎做成香料后使造成围栏。镶嵌:即在那里那里以悬挂方式装饰,取香料物做成的花鬘是香鬘,宝珠串是宝鬘。通过造作外部草席围栏、内部布帘围栏而使造成布帘草席围栏。能取风的旗帜是风旗。萨拉巴形状脚的座位是萨拉巴座,在那个萨拉巴座上。
持矛的人即矛,因为与那个相伴如"矛游行",以他们从四周守护是五种作为,所以说"使以持矛的人围绕"。关于"以弓"这里也是这个方法。作如铠甲网:即以连续不断安立的防护铠甲作如网。
善游戏:以成就自他利益故为善,他们的游戏因为能获得殊胜功德,意思是不违背来世利益的游戏娱乐。
舍利分配解释

236.Imināva niyāmenāti yena nīhārena mahātale nisinno kañci parihāraṃ akatvā kevalaṃ iminā niyāmeneva. Supinakoti dussupinako. Dukūladupaṭṭaṃ nivāsetvāti dve dukūlavatthāni ekajjhaṃ katvā nivāsetvā. Evañhi tāni sokasamappitassāpi abhassitvā tiṭṭhanti.

Abhisekasiñcakoti rajjābhiseke abhisekamaṅgalasiñcako uttamamaṅgalabhāvato. Visaññī jāto yathā taṃ bhagavato guṇavisesāmatarasaññutāya avaṭṭhitapemo pothujjanikasaddhāya patiṭṭhitapasādo katūpakāratāya sañjanitacittamaddavo.

Suvaṇṇabimbisakavaṇṇanti suviracita apassenasadisaṃ.

Kasmā panettha pāveyyakā pāḷiyaṃ sabbapacchato gahitā, kiṃ te kusinārāya āsannatarāpi sabbapacchato uṭṭhitā? Āma, sabbapacchato uṭṭhitāti dassetuṃ ‘‘tattha pāveyyakā’’tiādi vuttaṃ.

Dhātupāsanatthanti satthu dhātūnaṃ payirupāsanāya. Nesaṃ pakkhā ahesuṃ ‘‘ñāyena tesaṃ santakā dhātuyo’’ti.

237.Doṇagajjitaṃ nāma avoca satthu avatthattayūpasaṃhitaṃ. Etadatthameva hi bhagavā maggaṃ gacchanto ‘‘pacchato āgacchanto doṇo brāhmaṇo yāva me padavaḷañjaṃ passati, tāva mā vigacchatū’’ti adhiṭṭhāya aññatarasmiṃ rukkhamūle nisīdi. Doṇopi kho brāhmaṇo ‘‘imāni sadevake loke aggapuggalassa padānī’’ti sallakkhento padānusārena satthu santikaṃ upagacchi, satthāpissa dhammaṃ desesi, tenapi so bhagavati niviṭṭhasaddho ahosi. Etadavoca, kiṃ avocāti āha ‘‘suṇantu…pe… avocā’’ti.

Kāyena ekasannipātā vācāya ekavacanā abhinnavacanā evaṃ samaggā hotha. Tassa panidaṃ kāraṇanti āha ‘‘sammodamānā’’ti. Tenāha ‘‘cittenāpi aññamaññaṃ sammodamānā hothā’’ti.

238.Tato tato samāgatasaṅghānanti tato tato attano vasanaṭṭhānato samāgantvā sannipatitabhāvena samāgatasaṅghānaṃ. Tathā samāpatitasamūhabhāvena samāgatagaṇānaṃ. Vacanasampaṭicchanena paṭissuṇitvā.

Dhātuthūpapūjāvaṇṇanā



我来将这段巴利文直译成简体中文：
236.就以这个方式:即以在大地上坐着不作任何回避仅仅以这个方式。恶梦:即不好的梦。穿上两件缎布:即将两件缎布合在一起穿上。因为这样即使陷入忧伤也能不破裂而住。
灌顶洒水者:即在王位灌顶时洒灌顶吉祥水因为是最胜吉祥。变得失去知觉,如同因为对世尊的功德殊胜甘露有确立的爱、以凡夫信确立净信、由于已作恩德而生起柔软心的人那样。
如黄金形象色:即如善造作的靠背般。
为什么这里波婆人在圣典中被放在最后,是否他们虽比拘尸那罗更近却最后起来?是的,为了显示他们是最后起来所以说"在那里波婆人"等。
为了亲近舍利:即为了亲

239.Yakkhaggāho devatāveso. Khipitakaṃ dhātukkhobhaṃ uppādetvā khipitakarogo. Arocako āhārassa aruccanarogo.

Sattamadivaseti sattavassasattamāsato parato sattame divase. Balānurūpenāti vibhavabalānurūpena.

Pacchā saṅgītikārakāti dutiyaṃ tatiyaṃ saṅgītikārakā. Dhātūnaṃ antarāyaṃ disvāti tattha tattha cetiye yathāpatiṭṭhāpitabhāveneva ṭhitānaṃ dhātūnaṃ micchādiṭṭhikānaṃ vasena antarāyaṃ disvā, mahādhātunidhānena sammadeva rakkhitānaṃ anāgate asokena dhammaraññā tato uddharitvā vitthāritabhāve kate sadevakassa lokassa hitasukhāvahabhāvañca disvāti adhippāyo. Paricaraṇamattamevāti gahetvā paricaritabbadhātumattameva. Rājūnaṃ hatthe ṭhapetvā, na cetiyesu. Tathā hi pacchā asokamahārājā cetiyesu dhātūnaṃ na labhati.

Purimaṃ purimaṃ katassa gaṇhanayogyaṃ pacchimaṃ pacchimaṃ kārento aṭṭha aṭṭha haricandanādimaye karaṇḍe ca thūpe ca kāresi. Lohitacandanamayādīsupi eseva nayo. Maṇikaraṇḍesūti lohitaṅkamasāragallaphalikamaye ṭhapetvā avasesamaṇivicittakesu karaṇḍesu.

Thūpārāmacetiyappamāṇanti devānaṃpiyatissamahārājena kāritacetiyappamāṇaṃ.

Mālā mā milāyantūti ‘‘yāva asoko dhammarājā bahi cetiyāni kāretuṃ ito dhātuyo uddharissati, tāva mālā mā milāyantū’’ti adhiṭṭhahitvā. Āviñchanarajjuyanti aggaḷāviñchanarajjuyaṃ. Kuñcikamuddikanti dvāravivaraṇatthaṃ kuñcikañceva muddikañca.

Vāḷasaṅghātayantanti kukkulaṃ paṭibhayadassanaṃ aññamaññapaṭibaddhagamanāditāya saṅghāṭitarūpakayantaṃ yojesi. Tenāha ‘‘kaṭṭharūpakānī’’tiādi. Āṇiyā bandhitvāti anekakaṭṭharūpavicittayantaṃ attano devānubhāvena ekāya eva āṇiyā bandhitvā vissakammo devalokameva gato. ‘‘Samantato’’tiādi pana tasmiṃ dhātunidāne ajātasattuno kiccavisesānuṭṭhānadassanaṃ.

‘‘Asukaṭṭhāne nāma dhātunidhāna’’nti raññā pucchite ‘‘tasmiṃ sannipāte visesalābhino nāhesu’’nti keci. ‘‘Attānaṃ nigūhitvā tassa vuḍḍhatarassa vacanaṃ nissāya vīmaṃsanto jānissatīti na kathesu’’nti apare. Yakkhadāsaketi upahārādividhinā devatāvesanake bhūtāviggāhake.

Imaṃpadanti ‘‘evametaṃ bhūtapubba’’nti dutiyasaṅgītikārehi ṭhapitaṃ imaṃ padaṃ. Mahādhātunidhānampi tassa atthaṃ katvā tatiyasaṅgītikārāpi ṭhapayiṃsu.

Mahāparinibbānasuttavaṇṇanāya līnatthappakāsanā.

4. Mahāsudassanasuttavaṇṇanā

Kusāvatīrājadhānīvaṇṇanā



我来将这段巴利文直译成简体中文：
239.夜叉执持是天神附体。癫痫是产生身体动荡的癫痫病。厌食是对食物厌恶的病。
第七天:即从七年七月之后的第七天。随力:即随财力。
后来结集者:即第二次第三次结集的人。看到舍利有障碍:即看到在各处塔中如原来安立而住的舍利因为邪见者而有障碍,意思是通过大舍利藏善加保护,在未来法王阿育王从那里取出广传时会给天人世间带来利益安乐。仅供奉:即仅仅取来供奉的舍利。放在诸王手中,而不是在塔中。因此后来大王阿育王在塔中找不到舍利。
为前前所造作而适合取用的后后而造作八个八个旃檀等制成的匣子和塔。关于赤旃檀等制成的也是这个方法。在宝匣中:即除了红玛瑙、青玉、水晶制成的之外,在其余装饰宝石的匣子中。
塔园塔的大小:即天爱帝须大王所造塔的大小。
花不要枯萎:即决意"直到法王阿育王为了在外造塔而从这里取出舍利之前,花不要枯萎"。牵引绳:即门闩牵引绳。钥匙和戒指:即为了开门的钥匙和戒指。
可怕机关:即安装了由于相互连结行走等而组合成形的可怕外观的木制火坑机关。因此说"木制形象"等。以钉子固定:即毗首羯磨以自己的天神威力将许多木制形象精巧的机关以一个钉子固定后就回天界去了。"四周"等则是显示阿阇世王在那个舍利藏中所作的特殊事务。
当王问"在某处有舍利藏"时,有些人说"在那个集会中没有得到特殊利益"。其他人说"隐藏自己依靠那个年长者的话观察就会知道所以不说"。夜叉仆:即通过供养等方式使天神附体的鬼使。
这个句:即第二次结集者放置的"过去曾如是"这个句子。第三次结集者也为了它的意义而放置大舍利藏。
大般涅槃经注释的显明隐义。
4.大善见王经注释
拘舍婆提王都解释

242.Sovaṇṇamayāti suvaṇṇamayā. Ayaṃ pākāroti sabbaratanamayo pākāro. Tayo tayoti anto ca tayo, bahi ca tayoti tayo tayo.

Esikatthambho indakhīlo nagarasobhano alaṅkāratthambho. Aṅgīyati ñāyati puthulabhāvo etenāti aṅgaṃ, parikkhepo. Tiporisaṃ aṅgaṃ etissāti tiporisaṅgā. Tenāha ‘‘tenā’’tiādi. Tena pañcahatthappamāṇena tiporisena. Paṇṇaphalesupīti sabbaratanamayānaṃ tālānaṃ paṇṇaphalesupi. Eseva nayoti ‘‘paṇṇesu ekaṃ pattakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ. Phalesupi eko lekhābhāvo sovaṇṇamayo, eko rūpiyamayo’’tiādiko ayamattho atidiṭṭho. Pākārantareti dvinnaṃ dvinnaṃ pākārānaṃ antare. Ekekā hutvā ṭhitā tālapanti.

Chekoti paṭu suvisado, so cassa paṭubhāvo manosāroti āha ‘‘sundaro’’ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na bībhacchetīti na tajjeti, sotasukhabhāvato piyāyitabbo ca hoti. Kumbhathuṇadaddarikādi ekatalaṃ tūriyaṃ. Ubhayatalaṃ pākaṭameva. Sabbato pariyonaddhaṃ caturassaambaṇakaṃ, paṇavādi ca. Vaṃsādīti ādi-saddena saṅkhādikaṃ saṅgaṇhāti. Sumucchitassāti suṭṭhu pariyattassa. Pamāṇeti nātidaḷhanātisithilatāsaṅkhāte majjhime mucchanappamāṇe . Hatthaṃ vā pādaṃ vā cāletvāti hatthalayapādalaye sajjetvā. Naccantāti sākhānaccaṃ naccantā.

Cakkaratanavaṇṇanā



我来将这段巴利文直译成简体中文：
242.金制的:即黄金制的。这个城墙:即一切宝石制成的城墙。三三:即内三外三为三三。
柱顶为城市装饰的装饰柱。以此知道广大性故为范围,即围绕。高三人的范围为它故为三人高。因此说"以那个"等。以那个五肘量的三人高。也在叶和果中:即也在一切宝石制成的多罗树的叶和果中。这个方法:即"在叶中一片是金制的,一片是银制的。在果中也一个纹路是金制的,一个是银制的"等这样的意义被详见。在城墙之间:即在每两个城墙之间。每一排多罗树单独而住。
善巧:即熟练清晰,而它的熟练性为悦意,所以说"美好的"。使染着:即生起贪染。悦意:即喜欢。不令恐怖:即不威吓,因为悦耳而且值得喜爱。
鼓、锣、小鼓等是单面乐器。双面的很明显。四角鼓完全包裹,以及手鼓等。笛等:以"等"字摄取螺等。善调:即善遍习。在量:即在不过强不过弱的中等调音量中。移动手或脚:即准备手势脚势。跳舞:即跳枝舞。
轮宝解释;

243.Uposathaṃ vuccati aṭṭhaṅgasamannāgataṃ sabbadivasesu gahaṭṭhehi rakkhitabbasīlaṃ, samādānavasena taṃ tassa atthīti uposathiko, tassa uposathikassa. Tenāha ‘‘samādinnauposathaṅgassā’’ti. Tadāti tasmiṃ kāle. Kasmiṃ pana kāleti? Yasmiṃ kāle cakkavattibhāvasaṃvattaniyadānasīlādipuññasambhārasamudāgamasampanno pūritacakkavattivatto kāladīpadesavisesapaccājātiyā ceva kularūpabhogādhipateyyādiguṇavisesasampattiyā ca tadanurūpe attabhāve ṭhito hoti, tasmiṃ kāle. Tādise hi kāle cakkavattibhāvī purisaviseso yathāvuttaguṇasamannāgato rājā khattiyo muddhāvasitto visuddhasīlo anuposathaṃ satasahassavissajjanādinā sammāpaṭipattiṃ paṭipajjati, na yadā cakkaratanaṃ uppajjati, tadā eva. Ime ca visesā sabbacakkavattīnaṃ sādhāraṇavasena vuttā. Tenāha ‘‘pātova…pe… dhammatā’’ti. Bodhisattānaṃ pana cakkavattibhāvāvahaguṇāpi cakkavattiguṇāpi sātisayāva honti.

Vuttappakārapuññakammapaccayanti cakkavattibhāvāvahadānadamasaṃyamādipuññakammahetukaṃ. Nīlamaṇisaṅghātasadisanti indanīlamaṇisañcayasamānaṃ. Dibbānubhāvayuttattāti dassaneyyatā, manuññaghosatā, ākāsagāmitā, obhāsavissajjanā, appaṭighātatā, rañño icchitatthanipphattikāraṇatāti evamādīhi dibbasadisehi ānubhāvehi samannāgatattā, etena dibbaṃ viyāti dibbanti dasseti. Na hi taṃ devalokapariyāpannaṃ. Sahassaṃ arā etassāti vā sahassāraṃ. Sabbehi ākārehīti sabbehi sundarehi paripuṇṇāvayave lakkhaṇasampanne cakke icchitabbehi ākārehi. Paripūranti paripuṇṇaṃ, sā cassā pāripūriṃ idāneva vitthāressati.

Panāḷīti chiddaṃ. Suddhasiniddhadantapantiyā nibbivarāyāti adhippāyo. Tassā pana panāḷiyā samantato passassa rajatamayattā sārarajatamayā vuttā. Yasmā cassa cakkassa rathacakkassa viya antobhāvo nāma natthi, tasmā vuttaṃ ‘‘ubhosupi bāhirantesū’’ti. Kataparikkhepā hoti panāḷīti yojanā. Nābhipanāḷiparikkhepapaṭṭesūti nābhiparikkhepapaṭṭe ceva nābhiyā panāḷiparikkhepapaṭṭe ca.

Tesanti arānaṃ. Ghaṭakā nāma alaṅkārabhūtā khuddakapuṇṇaghaṭā. Tathā maṇikā nāma muttāvaḷikā. Paricchedalekhā tassa tassa paricchedadassanavasena ṭhitā paricchinnalekhā. Ādi-saddena mālākammādiṃ saṅgaṇhāti. Suvibhattānevāti aññamaññaṃ asaṃkiṇṇattā suṭṭhu vibhattāni.

‘‘Surattā’’tiādīsu surattaggahaṇena mahānāmavaṇṇataṃ paṭikkhipati, suddhaggahaṇena saṃṅkiliṭṭhataṃ, siniddhaggahaṇena lūkhataṃ. Kāmaṃ tassa cakkaratanassa nemimaṇḍalaṃ asandhikameva nibbattaṃ, sabbatthakameva pana kevalaṃ pavāḷavaṇṇena ca sobhatīti pakaticakkassa sandhiyuttaṭṭhāne surattasuvaṇṇapaṭṭādimayāhi vaṭṭaparicchedalekhāhi paññāyamānāhi sasandhikā viya dissantīti āha ‘‘sandhīsu panassā’’tiādi.


我来将这段巴利文直译成简体中文：
243.布萨日:指在家人在一切日子中应当守护的具足八支的戒,由于受持故他有它而称为持布萨者,即那个持布萨者的。因此说"已受持布萨支的"。那时:即在那个时候。是在什么时候呢?即在他具足能成为转轮王的布施、持戒等福德资粮,圆满了转轮王的行为,由于时间、地域、特殊种族,以及种姓、容貌、富贵、主权等功德特胜的成就,而住于与那相应的自体的时候。因为在这样的时候,将成为转轮王的特殊人,作为具足如前所说功德的剎帝利已灌顶王,以清净戒在每个布萨日用施舍十万等而行正行,而不是在轮宝生起时才如此。这些特点是以一切转轮王共通的方式所说。因此说"清晨...法性"。但是菩萨们的能获得转轮王位的功德和转轮王功德都是殊胜的。
如所说种类福业缘:即以能获得转轮王位的布施、调伏、自制等福业为因。如青宝石聚:即与靛青宝石堆积相同。因具天威力:即因为具足可见性、悦意声、空中行、放光明、无障碍、能成就王所欲事等这些与天界相似的威力,由此显示"如天界的"为天界的。因为它不属于天界。或者有千辐故为千辐。以一切形相:即以一切美好的在圆满支分、具足相的轮中所应具有的形相。圆满:即完满,而它的圆满现在就要详说。
孔:即洞。意思是清净光滑的牙排无间隙。因为那个孔的两侧是银制的所以说精银制。因为这个轮不像车轮那样有内部,所以说"在两外端"。构成围绕的孔:这是连接。在轮毂围绕带和孔围绕带上:即在轮毂围绕带和从轮毂出来的孔的围绕带上。
它们的:即辐的。装饰瓶即作为装饰的小满瓶。同样珠链即珍珠串。界限线即依显示彼此界限而住的划界线。以"等"字摄取花纹等。善区分:即因为彼此不混杂而善加区分。
在"善赤"等中,以善赤表示排除大名色,以净表示排除污染,以润表示排除粗糙。虽然那个轮宝的轮圈是无接合处而生起的,但是只是在所有处以珊瑚色而庄严,所以在普通轮的接合处以善赤金带等制成的圆界线显现而似有接合处,因此说"但在它的接合处"等。


Nemimaṇḍalapiṭṭhiyanti nemimaṇḍalassa piṭṭhipadese. Ākāsacāribhāvato hissa tattha vātaggāhī pavāḷadaṇḍo hoti. Dasannaṃ dasannaṃ arānaṃ antareti dasannaṃ dasannaṃ arānaṃ antare samīpe padese. Chiddamaṇḍalakhacitoti maṇḍalasaṇṭhānachiddavicitto. Sukusalasamannāhatassāti suṭṭhu kusalena sippinā pahatassa, vāditassāti attho. Vaggūti manoramo. Rajanīyoti suṇantānaṃ rāguppādako. Kamanīyoti kanto. Samosaritakusumadāmāti olambitasugandhakusumadāmā. Nemiparikkhepassāti nemipariyantaparikkhepassa. Nābhipanāḷiyā dvinnaṃ passānaṃ vasena ‘‘dvinnampi nābhipanāḷīna’’nti vuttaṃ. Ekā eva hi sā panāḷi. Yehīti yehi dvīhi mukhehi. Puna yehīti yehi muttakalāpehi.

Odhāpayamānanti sotuṃ avahitāni kurumānaṃ.

Cando purato cakkaratanaṃ pacchāti evaṃ pubbāpariyena pubbāparabhāvena.

Antepurassāti anurādhapure rañño antepurassa. Uttarasīhapañjarasadiseti tadā rañño pāsāde tādisassa uttaradisāya sīhapañjarassa labbhamānattā vuttaṃ. Sukhena sakkāti kiñci anāruhitvā, sarīrañca anullaṅghitvā yathāṭhiteneva hatthena pupphamuṭṭhiyo khipitvā sukhena sakkā hoti pūjetuṃ.

Nānāvirāgaratanappabhāsamujjalanti nānāvidhavicittavaṇṇaratanobhāsapabhassaraṃ. Ākāsaṃ abbhuggantvā pavatteti āgantvā ṭhitaṭṭhānato upari ākāsaṃ abbhuggantvā pavatte.

244.Rājāyuttāti rañño kicce āyuttakapurisā.

Sineruṃ vāmapassena katvā tassa dhurataraṃ gacchanto ‘‘vāmapassena sineruṃ pahāyā’’ti vuttaṃ.

Vinibbedhenāti tiriyaṃ vinivijjhanavasena. Sannivesakkhamoti khandhāvārasannivesayogyo. Sulabhāhārupakaraṇoti sukheneva laddhabbadhaññagorasadārutiṇādibhojanasādhano.

Paracakkanti parassa rañño senā, āṇā vā.

Āgamananandanoti āgamanena nandijanano. Gamanena socetīti gamanasocano. Upakappethāti uparūpari kappetha, saṃvidahatha upanethāti attho. Upaparikkhitvāti hetutopi sabhāvatopi phalatopi diṭṭhadhammikasamparāyikādiādīnavatopi vīmaṃsitvā. Vibhāventi paññāya atthaṃ vibhūtaṃ karontīti vibhāvino, paññavanto. Anuyantāti anuvattakā, anuvattakabhāveneva, pana rañño ca mahānubhāvena te jigucchanavasena pāpato anoramantāpi ekacce ottappavasena oramantīti veditabbaṃ.

Ogacchamānanti osīdantaṃ. Yojanamattanti vitthārato yojanamattaṃ padesaṃ. Gambhīrabhāvena pana yathā bhūmi dissati, evaṃ ogacchati. Tenāha ‘‘mahāsamuddatala’’ntiādi. Ante cakkaratanaṃ udakena senāya anajjhottharaṇatthaṃ. Puratthimo mahāsamuddo pariyanto etassāti puratthimamahāsamuddapariyanto, taṃ puratthimamahāsamuddapariyantaṃ, puratthimamahāsamuddaṃ pariyantaṃ katvāti attho.

Cāturantāyāti catusamuddantāya, puratthimadisādicatukoṭṭhāsantāya vā. Sobhayamānaṃ viyāti viya-saddo nipātamattaṃ. Attano acchariyaguṇehi sobhantameva hi taṃ tiṭṭhati. Pāḷiyampi hi ‘‘upasobhayamānaṃ’’ tveva vuttaṃ.

Hatthiratanavaṇṇanā



我来将这段巴利文直译成简体中文：
在轮圈背上:即在轮圈的背部处。因为可以空中行走,所以它在那里有取风的珊瑚杆。在每十辐之间:即在每十根辐条之间的近处地方。镶嵌圆孔:即以圆形孔装饰。善巧敲打:即被很好的技艺工匠所敲打,意思是演奏。悦耳:即愉悦意。能令染著:即使听者生起贪染。可爱:即可意。垂下花鬘:即垂挂香花花鬘。轮圈围绕:即轮圈边缘的围绕。因为轮毂孔的两边故说"两个轮毂孔"。因为那个孔只有一个。以那些:即以那两个口。再以那些:即以那些珠串。
使留意:即使其成为专注倾听。
月亮在前轮宝在后:即这样以前后次序为前后。
内宫的:即阿努拉陀补罗(现斯里兰卡东北部古城)王的内宫。如北狮子窗:因为当时王宫有那样的北方狮子窗故如此说。容易能:即不用攀登什么,身体也不用跳跃,就这样站着用手投掷花束容易能够供养。
种种异色宝光辉耀:即以种种不同多彩宝石光明而光辉。升上虚空而行:即从来到停住处向上升入虚空而行。
244.王臣:即在王事上任用的人。
以须弥山为左边而行于它的前方故说"以左边离开须弥山"。
以贯通:即以横穿的方式。适合驻扎:即适合军营驻扎。易得食具:即容易获得谷物、乳制品、木柴、草等食物资具。
他轮:即他王的军队或命令。
来时欢喜:即以来而生欢喜。去时忧愁:即以去而忧愁。设置:即一再设置,意思是安排带来。观察:即从因、自性、果以及现法、来世等过患来考察。明了:即以慧使义理明显故为明了者,即有慧者。随行:即随顺者,但以随顺性和王的大威力,他们有些虽不以厌恶而离恶,但也以愧畏而离,应当了知。
下沉:即沉没。一由旬量:即广度一由旬量的地方。但以深度则如地面所见那样下沉。因此说"大海底"等。最后轮宝使军队不被水淹没。以东大海为边际故为以东大海为边际,即以东大海为边际的,意思是以东大海为边际。
四边:即以四海为边,或以东方等四分为边。如庄严:其中"如"字只是语助词。因为它以自己的稀有功德而确实庄严而住。因为在圣典中也只说"庄严"。
象宝解释

246.Haricandanādīhīti ādi-saddena catujjātiyagandhādiṃ saṅgaṇhāti. Āgamanaṃ cintethātivadanti cakkavattivattassa pūritatāya paricitattā. Kāḷatilakādīnaṃ abhāvena visuddhasetasarīro. Sattapatiṭṭhoti bhūmiphusanakehi vāladhi, varaṅgaṃ, hatthoti imehi ca tīhi, catūhi pādehi cāti sattahi avayavehi patiṭṭhitattā sattapatiṭṭho. Sabbakaniṭṭhoti sabbehi chaddantakulahatthīhi hīno. Uposathakulā sabbajeṭṭhoti uposathakulato āgacchanto tattha sabbappadhāno āgacchatīti yojanā. Vuttanayenāti ‘‘mahādānaṃ datvā’’tiādinā vuttena nayena. Cakkavattīnaṃ, cakkavattiputtānañca cakkavattiṃ uddissa cintayantānaṃ āgacchati. Apanetvāti attano ānubhāvena apanetvā. Gandhameva hi tassa itare hatthī na sahanti.

Gharadhenuvacchako viyāti ghare paricitadhenuyā tattheva jātasaṃvaddhavacchako viya. Sakalapathavinti sakalaṃ jambudīpasaññitaṃ pathaviṃ.

Assaratanavaṇṇanā

247.Sindhavakulatoti sindhavassājānīyakulato.

Maṇiratanavaṇṇanā

248.Sakaṭanābhisamapariṇāhanti pariṇāhato mahāsakaṭassa nābhiyā samappamāṇaṃ. Ubhosu antesūti heṭṭhā, upari cāti dvīsu antesu. Kaṇṇikapariyantatoti dvinnaṃ kañcanapadumānaṃ kaṇṇikāya pariyantato. Muttājālake ṭhapetvāti suvisuddhe muttamaye jālake patiṭṭhāpetvā. Aruṇuggamanavelā viyāti aruṇuggamanasīsena sūriyaudayakkhaṇaṃ upalakkheti.

Itthiratanavaṇṇanā

249. ‘‘Itthiratanaṃ pātubhavatī’’ti vatvā kutassā pātubhāvoti dassetuṃ ‘‘maddarājakulato’’tiādi vuttaṃ. Maddaraṭṭhaṃ kira jambudīpe abhirūpānaṃ itthīnaṃ uppattiṭṭhānaṃ. Tathā hi ‘‘siñcayamahārājassa devī, vessantaramahārājassa devī, bhaddakāpilānī’’ti evamādi itthiratanaṃ maddaraṭṭhe eva uppannaṃ. Puññānubhāvenāti cakkavattirañño puññatejena.

Saṇṭhānapāripūriyāti hatthapādādisarīrāvayavānaṃ susaṇṭhitāya. Avayavapāripūriyā hi samudāyapāripūrisiddhi . Rūpanti sarīraṃ ‘‘rūpaṃ tveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
246.旃檀等:以"等"字摄取四种香等。思考来临:由于已圆满转轮王的行为而熟悉故说。因为没有黑痣等而身体纯白净洁。七处立:因为以触地的尾、阳具、鼻这三个,以及四足这七个部分而立故为七处立。一切最小:即比一切六牙象族象都小。优莎塔族一切最大:即从优莎塔族来的在那里是最上首而来,这是连接。如所说方式:即以"布施大施"等所说的方式。对于转轮王和转轮王之子以及思考转轮王而来。移除:即以自己的威力移除。因为其他象不能忍受它的香。
如家中母牛犊:即如在家中熟悉的母牛在那里所生长的牛犊。整个大地:即整个称为阎浮提的大地。
马宝解释
247.从信度马族:即从信度纯种马族。
宝珠解释
248.如车毂周围:即周围与大车的毂相同大小。在两端:即在下和上两端。到花蕊边:即到两个金莲花的花蕊边。放在珍珠网中:即安置在清净的珍珠制网中。如明相升起时:以明相升起为首而表示日出时刻。
女宝解释
249.说"女宝出现"后,为了显示她从何处出现而说"从摩陀王族"等。据说阎浮提中摩陀国是美女出生之处。因此"尸札耶大王的王后、毗山达罗大王的王后、跋陀迦毗罗尼"等这样的女宝都在摩陀国出生。以福德威力:即以转轮王的福德威力。
以形相圆满:即手足等身体部分善好形相。因为以部分圆满而成就整体圆满。色:即身体,如"即被称为色"等中所说。

1.306) viya. Dassanīyāti surūpabhāvena passitabbayuttā. Tenāha ‘‘dissamānāvā’’tiādi. Somanassavasena cittaṃ pasādeti yoniso cintentānaṃ kammaphalasaddhāya vasena. Pasādāvahattāti kāraṇavacanena yathā pāsādikatāya vaṇṇapokkharatāsiddhi vuttā, evaṃ dassanīyatāya pāsādikatāsiddhi, abhirūpatāya ca dassanīyatāsiddhi vattabbāti nayaṃ dasseti. Paṭilomato vā vaṇṇapokkharatāya pāsādikatāsiddhi, pāsādikatāya dassanīyatāsiddhi, dassanīyatāya abhirūpatāsiddhi yojetabbā. Evaṃ sarīrasampattivasena abhirūpatādike dassetvā idāni sarīre dosābhāvavasenapi te dassetuṃ ‘‘abhirūpā vā’’tiādi vuttaṃ. Tattha yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca pāsādikā nātidīghatādayo, evaṃ manussānaṃ dibbarūpatāsampattipīti ‘‘appattā dibbavaṇṇa’’nti vuttaṃ.

Ārohasampatti vuttā ubbedhena pāsādikabhāvato. Pariṇāhasampatti vuttā kisathūladosābhāvato. Vaṇṇasampatti vuttā vivaṇṇatābhāvato. Kāyavipattiyāti sarīradosassa. Satavāravihatassāti sattakkhattuṃ vihatassa, ‘‘satavāravihatassā’’ti ca idaṃ kappāsapicuvasena vuttaṃ, tūlapicuno pana vihananameva natthi. Kuṅkumatagaraturukkhayavanapupphāni catujjāti. ‘‘Tamālatagaraturukkhayavanapupphānī’’ti apare.

Aggidaḍḍhā viyāti āsanagatena agginā daḍḍhā viya. Paṭhamamevāti rājānaṃ disvāpi kiccantarappasutā ahutvā kiccantarato paṭhamameva, dassanasamakālaṃ evāti attho. Rañño nisajjāya pacchā nipātanaṃ nisīdanaṃ sīlaṃ etissāti pacchānipātinī. Taṃ taṃ attanā rañño kātabbakiccaṃ ‘‘kiṃ karomī’’ti pucchitabbatāya kiṃ karaṇaṃ paṭisāvetīti kiṃkārapaṭissāvinī.

Mātugāmo nāma yebhuyyena saṭhajātiko, itthiratanassa pana taṃ natthīti dassetuṃ ‘‘svāssā’’tiādi vuttaṃ.

Guṇāti rūpaguṇā ceva ācāraguṇā ca. Purimakammānubhāvenāti katassa purimakammassānubhāvena itthiratanassa tabbhāvasaṃvattaniyassa purimakammassa ānubhāvena. Cakkavattinopi parivārasampattisaṃvattaniyaṃ puññakammaṃ tādisassa phalavisesassa upanissayo hotiyeva. Tenāha ‘‘cakkavattinopuññaṃ upanissāyā’’ti, etena sesesupi saviññāṇakaratanesu attano kammavasena nibbattesupi tesaṃ tesaṃ visesānaṃ tadupanissayatā vibhāvitā evāti daṭṭhabbā. Pubbe ekadesavasena labbhamānā pāripūrī rañño cakkavattibhāvūpagamanato paṭṭhāya sabbākāraparipūrā jātā.

Gahapatiratanavaṇṇanā

250.Pakatiyā vāti sabhāveneva cakkaratanapātubhāvato pubbepi. Yādisaṃ rañño cakkavattissa puññabalaṃ nissāya yathāvuttā cakkaratanānubhāvanibbatti, tādisaṃ etassa puññabalaṃ nissāya gahapatiratanassa kammavipākajaṃ dibbacakkhuṃ nibbattetīti āha ‘‘cakkaratanānubhāvasahita’’nti. Kāraṇassa hi ekasantatipatitatāya, phalassa ca samānakālikatāya tathāvacanaṃ.

Pariṇāyakaratanavaṇṇanā

251. ‘‘Ayaṃ dhammo, ayaṃ adhammo’’tiādinā kammassakatāvabodhanasaṅkhātassa paṇḍitabhāvassa atthitāya paṇḍito. Bāhusaccabyattiyā byatto. Sabhāvasiddhāya medhāsaṅkhātāya pakatipaññāya atthitāya medhāvī. Attano yāthāvabuddhamatthaṃ paresaṃ vibhāvetuṃ pakāsetuṃ samatthatāya vibhāvī. Vavatthapetunti nicchituṃ.

Catuiddhisamannāgatavaṇṇanā



我来将这段巴利文直译成简体中文：
1.306)一样。可爱:即因为美貌而值得观看。因此说"正在看见时"等。以喜悦使心净信,由于如理思维业果信的缘故。以能引生净信:由说明原因,如以端庄成就色泽美好一样,也应当说以可爱成就端庄,以美貌成就可爱的道理。或者相反地,应当结合以色泽美好成就端庄,以端庄成就可爱,以可爱成就美貌。这样以身体圆满的方式显示美貌等后,现在为了以身体无过失的方式也显示它们而说"美貌或"等。其中如同具足量,也因为具备高大和周遍而端庄,不太高等,这样人的天色成就也如此,所以说"未达天色"。
高大圆满已说因为以高度而端庄。周遍圆满已说因为无瘦胖过失。色泽圆满已说因为无不好颜色。身体过失:即身体缺陷。百次打开:即七次打开,而"百次打开"这是就棉花絮说的,但羽绒则没有打开。郁金、多伽罗、树皮、野花是四种。其他人说"多摩罗、多伽罗、树皮、野花"。
如被火烧:即如被座位上的火烧。最先:即即使见到王也不忙于其他事务而最先于其他事务,意思是与见的同时。以在王坐后才坐为习惯故为后坐者。那个那个自己应该为王做的事以"做什么"而询问故为询问该作什么者。
所谓女人通常是狡诈本性,但女宝没有这个,为了显示这点而说"她的"等。
功德:即色身功德和品德功德。以前业威力:即以所作的前业的威力,以那个女宝成就性的前业的威力。转轮王的眷属成就业也确实是那种殊胜果的所依。因此说"依托转轮王的福德",由此也应当了知在其他有识宝中虽以自业而生,但它们的种种殊胜都已显明其所依性。先前以部分方式获得的圆满,从王成为转轮王开始成为一切方面的圆满。
居士宝解释
250.或以自性:即自然地即使在轮宝出现之前。如同依托转轮王的福德力而有如前所说的轮宝威力生起,同样依托他的福德力而生起居士宝的业异熟生天眼,因此说"与轮宝威力相应"。因为原因是在一相续中,果也是同时的,所以这样说。
掌管者宝解释
251.以"此是法,此是非法"等了知业所有的意义故有聪明而为聪明者。因为多闻善巧而为智者。因为有自然成就的称为智慧的本性慧而为有慧者。因为能够使他人了解显明如实所知的义理而为善解者。决定:即确定。
四神力具足解释

252. Vipaccanaṃ vipāko, vipāko eva vepāko yathā ‘‘vikatameva vekata’’nti. Samaṃ nātisītanāccuṇhatāya avisamaṃ bhuttassa vepāko etissā atthīti samavepākinī, tāya samavepākiniyā.

Dhammapāsādapokkharaṇivaṇṇanā

253.Janarāsiṃ kāretvā tena janarāsinā khaṇitvā na māpesi. Kiñcarahīti āha ‘‘rañño panā’’tiādi. Tattha kāraṇaṃ parato āgamissati. Ekāya vedikāya parikkhittā pokkharaṇiyo . Pariveṇaparicchedapariyanteti ettha pariveṇaṃ nāma samantato vivaṭaṅgaṇabhūtaṃ pokkharaṇiyā tīraṃ, tassa paricchedabhūte pariyante ekāya vedikāya parikkhittā pokkharaṇiyo. Etadahosīti etaṃ ‘‘yaṃnūnāhaṃ imāsu pokkharaṇīsū’’tiādikaṃ ahosīti. Sabbotukanti sabbesu utūsu pupphanakaṃ. Nānāvaṇṇauppalabījādīnīti rattanīlādinānāvaṇṇapupphena pupphanakauppalabījādīni. Jalajathalajamālanti jalajathalajapupphamālaṃ.

254.Paricāravasenāti taṅkhaṇikaparicāravasena, idañca paṭhamaṃ paṭṭhapitaniyāmeneva vuttaṃ, pacchā pana yānasayanādīni viya itthiyopi atthikānaṃ pariccattā eva. Tenāha ‘‘itthīhipī’’tiādi. Pariccāgavasenāti nirapekkhapariccāgavasena. Dīyatīti dānaṃ, deyyavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ, parivesanaṭṭhānaṃ. Tādisāni atthīti yādisāni rañño dānagge khomasukhumādīni vatthāni, tādisāni yesaṃ attano santakāni santi. Ohāyāti pahāya tattheva ṭhapetvā. Attho atthi yesaṃ teti atthikā. Evaṃ anatthikāpi daṭṭhabbā.

255.Kalahasaddopīti pi-saddena dānādhippāyena gehato nīhataṃ puna gehaṃ pavesetuṃ na yuttanti imamatthaṃ samucceti. Tenāha ‘‘na kho etaṃ amhākaṃ patirūpa’’ntiādi (dī. ni. 2.255).

257.Uṇhīsamatthaketi sikhāpariyantamatthake. Paricchedamatthaketi pāsādaṅgaṇaparicchedassa matthake.

258.Haratīti ativiya pabhassarabhāvena cakkhūni paṭiharantaṃ duddikkhatāya diṭṭhiyo harati apanentaṃ viya hoti. Taṃ pana haraṇaṃ nesaṃ paripphandanenāti āha ‘‘phandāpetī’’ti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Jhānasampattivaṇṇanā

260.Mahatiyā iddhiyāti mahantena icchitatthasamijjhanena. Tesaṃyeva icchiticchitatthānaṃ. ‘‘Anubhavitabbāna’’nti iminā ānubhāva-saddassa kammasādhanataṃ dasseti. Pubbe sampannaṃ katvā deyyadhammapariccāgassa katabhāvaṃ dassento ‘‘sampattipariccāgassā’’ti āha. Attānaṃ dameti etenāti damo.

Bodhisattapubbayogavaṇṇanā

Assāti mahāsudassanarañño. Eko theroti appaññāto nāmagottato aññataro puthujjano thero. Theraṃ disvāti aññatarasmiṃ rukkhamūle nisinnaṃ disvā. Kaṭṭhattharaṇanti kaṭṭhamayaṃ attharaṇaṃ, dāruphalakanti attho.

Paribhogabhājananti pānīyaparibhojanīyādiparibhogayogyaṃ bhājanaṃ. Ārakaṇṭakanti sūcivijjhanakakaṇṭakaṃ. Pipphalikanti khuddakasatthakaṃ. Udakatumbakanti kuṇḍikaṃ.

Kūṭāgāradvāreyeva nivattesīti kūṭāgāraṃ paviṭṭhakālato paṭṭhāya tesaṃ micchāvitakkānaṃ pavattiyā okāsaṃ nādāsi.

261.Kasiṇameva paññāyati mahāpurisassa tattha tattha katādhikārattā, tesañca padesānaṃ suparikammakatakasiṇasadisattā.



我来将这段巴利文直译成简体中文：
252.成熟为异熟,异熟即为异熟,如同"变作即为变作"。因为所食平等而不太冷不太热,无不平等的异熟为她所有故为平等异熟者,以那个平等异熟。
法台莲池解释
253.不是令人群造作而以那个人群挖掘而建造。那么什么呢?因此说"但是对王"等。其中原因后面将会来。以一栏杆围绕的莲池。在院落界限边际:这里所谓院落是指四周开阔地形成的池岸,在它的界限所成的边际以一栏杆围绕的莲池。这样想:即这个"让我在这些莲池"等的想法。一切季节:即在一切季节开花的。种种色莲花种等:即以红、青等种种色花而开花的莲花种等。水生陆生花鬘:即水生陆生花的花鬘。
254.以侍奉:即以当时的侍奉,而这是按最初设立的方式所说,但后来如同车乘卧具等,女人们也完全施舍给需要者。因此说"以女人"等。以施舍:即以无执著施舍。给予故为施,即应施物。在此聚集舍弃故为施处,即分配处。有那样的:即如王的施处有细麻等衣,那样的有作为自己所有。舍弃:即舍弃后就放在那里。有所需者为需要者。如此无需者也应当了知。
255.争吵声也:以"也"字合集为布施意图从家里拿出的不应再带入家中这个意义。因此说"这对我们不适当"等。
257.在冠顶上:即在发顶边际上。在界限顶上:即在宫殿院落界限的顶上。
258.夺取:即因为极其光耀而反射眼睛,因难见而似乎夺取除去视线。但是那个夺取是以它们的震动,所以说"使震动"。
第一诵分解释完毕。
禅定圆满解释
260.以大神力:即以大的所欲义成就。正是那些所欲所欲的义。以"应被经历"这个显示威力词的业格义。显示先前圆满地作施舍应施物已作故说"圆满施舍的"。以此调伏自己故为调伏。
菩萨前世联系解释
他的:即大善见王的。一位长老:即不知名姓的某位凡夫长老。见到长老:即见到坐在某棵树下。木铺:即木制的铺具,意思是木板。
受用器:即适合饮用水等受用的器皿。细针:即缝针。小刀:即小剪刀。水瓶:即净水瓶。
就在楼阁门口止住:即从进入楼阁时开始不给那些邪思惟生起的机会。
261.只见遍:因为大人在那里那里有作修习,而且那些处所如同善作遍业。

262.Cattāri jhānānīti cattāri kasiṇajjhānāni. Kasiṇajjhānappamaññānaṃyeva vacanaṃ tāsaṃ tadā ādaragāravavasena nibbattitattā. Mahābodhisattānañhi arūpajjhānesu ādaro natthi, abhiññāpadaṭṭhānataṃ pana sandhāya tānipi nibbattenti, tasmā mahāsatto tāpasaparibbājakakāle yattake lokiyaguṇe nibbatteti, te sabbepi tadā nibbattesiyeva. Tenāha ‘‘mahāpuriso panā’’tiādi.

Caturāsītinagarasahassādivaṇṇanā

263.Abhiharitabbabhattanti upanetabbabhattaṃ.

264.Nibaddhavattanti pubbe upanibaddhaṃ pākavattaṃ.

Subhaddādeviupasaṅkamanavaṇṇanā

265.Āvaṭṭetvāti ativisitvā. Yaṃ yaṃ rañño icchitaṃ dānūpakaraṇañceva bhogūpakaraṇañca, tassa tassa tatheva samiddhabhāvaṃ vitthavati.

266. Sace pana rājā jīvite chandaṃ janeyya, ito parampi ciraṃ kālaṃ tiṭṭheyya mahiddhiko mahānubhāvoti evaṃ mahajjhāsayā devī bhogesu, jīvite ca rājānaṃ sāpekkhaṃ kātuṃ vāyami. Tena vuttaṃ ‘‘mā heva kho rājā’’tiādi. Tenevāha ‘‘tassa kālaṅkiriyaṃ anicchamānā’’tiādi. Chandaṃ janehīti ettha chanda-saddo taṇhāpariyāyoti āha ‘‘pemaṃ uppādehī’’ti. Apekkhati ārammaṇaṃ etāya na vissajjetīti apekkhā, taṇhā.

267.Garahitāti ettha kehi garahitā, kasmā ca garahitāti antolīnaṃ codanaṃ vissajjento ‘‘buddhehī’’tiādimāha, tena viññugarahitattā, duggatisaṃvattaniyato ca sāpekkhakālakiriyā parivajjetabbāti dasseti.

268.Ekamantaṃ gantvāti rañño cakkhupathaṃ vijahitvā.

Brahmalokūpagamanavaṇṇanā

269.Soṇassāti koḷivīsassa soṇassa. Ekā bhattapātīti ekaṃ bhattavaḍḍhitakaṃ. Tādisaṃ bhattanti tathārūpaṃ garuṃ madhuraṃ siniddhaṃ bhattaṃ. Bhuttānanti bhuttavantānaṃ.

271.Dāsamanussāti dāsā ceva āyuttakamanussā ca.

Idāni yathāvuttāya rañño mahāsudassanassa bhogasampattiyā kammasarikkhataṃ uddharanto ‘‘etāni panā’’tiādimāha, taṃ suviññeyyameva.



我来将这段巴利文直译成简体中文：
262.四禅:即四种遍禅。只说遍禅与无量是因为那时以恭敬尊重而生起它们。因为大菩萨们对无色禅没有重视,但是考虑到它们是神通的基础而生起它们,所以大士在苦行外道时生起多少世间功德,那时也都生起它们。因此说"但是大人"等。
八万四千城等解释
263.应供养的食物:即应带来的食物。
264.固定职责:即先前约定的炊事职责。
善华天女前往解释
265.转:即遍布。凡是王所欲求的布施工具和受用工具,一一陈述它们如是成就。
266.如果王对生命生起欲求,从此以后还能长时住世有大神力大威力,如此大志愿的天女努力使王对受用和生命有所执著。因此说"但愿王不要"等。正因此说"她不愿他命终"等。生起欲求:这里欲求词是贪爱的同义词,所以说"生起爱"。以此关注所缘而不舍离为关注,即贪爱。
267.被呵责:这里被谁呵责,为什么被呵责?为了回答内含的问难而说"诸佛"等,由此显示因为被智者呵责,且导向恶趣,所以应当避免有执著而命终。
268.去一边:即离开王的视线范围。
生梵世解释
269.狮子的:即精进狮子的。一个饭钵:即一份饭食。那样的饭:即如是重要、美味、滋润的饭。已食者:即已经食用者。
271.奴仆人:即奴仆和雇佣人。
现在提取如是所说的大善见王受用圆满的业相应性而说"但是这些"等,这是容易理解的。

272.Āditopaṭṭhāyāti samudāgamanato paṭṭhāya. Yattha taṃ puññaṃ āyūhitaṃ, yato sā sampatti nibbattā, tato tatiyattabhāvato pabhuti. Mahāsudassanassa jātakadesanā hi tadā samudāgamanato paṭṭhāya bhagavatā desitāti. Paṃsvāgārakīḷaṃ viyāti yathā nāma dārakā paṃsūhi vāpigehabhojanādīni dassentā yathāruci kīḷitvā gamanakāle sabbaṃ taṃ vidhaṃsentā gacchanti, evameva bhagavā mahāsudassanakāle attanā anubhūtaṃ dibbasampattisadisaṃ acinteyyānubhāvasampattiṃ vitthārato dassetvā puna attano desanaṃ ādīnavanissaraṇadassanavasena vivaṭṭābhimukhaṃ viparivattento ‘‘sabbā sā sampatti aniccatāya vipariṇatā vidhaṃsitā’’ti dassento ‘‘passānandā’’tiādimāha. Vipariṇatāti vipariṇāmaṃ sabhāvavigamaṃ gatā. Tenāha ‘‘pakativijahanenā’’tiādi. Pakatīti sabhāvadhammānaṃ udayavayaparicchinno kakkhaḷaphusanādisabhāvo, so bhaṅgakkhaṇato paṭṭhāya jahito, pariccajanto sabbaso nattheva. Tenāha ‘‘nibbutapadīpo viya apaññattikabhāvaṃ gatā’’ti.

Ettāvatāti ādito paṭṭhāya pavattena ettakena desanāmaggena. Anekāni vassakoṭisatasahassāniyeva ubbedho etissāti anekavassakoṭisatasahassubbedhā. Aniccalakkhaṇaṃ ādāyāti taṃ sampattigataṃ aniccalakkhaṇaṃ desanāya gahetvā vibhāvetvā. Yathā nisseṇimuccane tādisaṃ satahatthubbedhaṃ rukkhaṃ pakatipurisena ārohituṃ na sakkā, evaṃ aniccatāvibhāvanena tassā sampattiyā apekkhānisseṇimuccane kenaci ārohituṃ na sakkāti āha ‘‘aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viyā’’ti. Tenevāti yathāvuttakāraṇeneva, ādito sātisayaṃ kāmesu assādaṃ dassetvāpi upari nesaṃ ‘‘passānandā’’tiādinā ādīnavaṃ, okāraṃ, saṃkilesaṃ, nekkhamme ānisaṃsañca vibhāvetvā desanāya niṭṭhāpitattā. Pubbeti atītakāle. Vasabharājāti vasabhanāmako sīhaḷamahārājā.

Udakapupphuḷādayoti ādi-saddena tiṇagge ussāvabinduādike saṅgaṇhāti.

Mahāsudassanassa panāti pana-saddo visesatthajotano, tena mahāsudassanamahārājā jhānābhiññāsamāpattiyo nibbattesi, tadaggena parisuddhe ca samaṇabhāve patiṭṭhito, yato vidhuya eva kāmavitakkādisamaṇabhāvasaṃkilesaṃ suññāgāraṃ pāvisi, evaṃbhūtassāpi tassa kālaṃ kiriyato sattame divase sabbā cakkavattisampatti antarahitā, na tato paraṃ, aho acchariyamanusso anaññasādhāraṇaguṇavisesoti imaṃ visesaṃ dasseti.

Anāruḷhanti ‘‘rājā kira pubbe gahapatikule nibbattī’’tiādinā, (dī. ni. aṭṭha. 2.260) ‘‘puna theraṃ āmantesī’’tiādinā (dī. ni. aṭṭha. 2.272) ca vuttamatthaṃ sandhāyāha. So hi imasmiṃ sutte saṅgītiṃ anāruḷho, aññattha pana āgato imissā desanāya piṭṭhivattakabhāvena. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyaṃ evāti.

Mahāsudassanasuttavaṇṇanāya līnatthappakāsanā.

5. Janavasabhasuttavaṇṇanā

Nātikiyādibyākaraṇavaṇṇanā

273-

我来将这段巴利文直译成简体中文：
272.从开始:即从生起开始。在那里积集那个福德,从那里生起那个圆满,从那第三个自体开始。因为大善见本生的开示是由世尊从那时生起开始而说的。如玩土堆游戏:就像小孩用土显示池塘房屋食物等,随意玩耍后离去时毁坏那一切,同样世尊在大善见时详细显示自己所经历的如天界圆满般不可思议威力圆满后,又以显示过患出离的方式转向涅槃,显示"那一切圆满都因无常性而变异毁坏"而说"看,阿难"等。变异:即已到达变异、离开自性。因此说"离开本性"等。本性:即自性法的生灭所限的坚硬触等自性,从坏灭刹那开始被舍弃,完全舍弃就不存在了。因此说"如灯熄灭而到达无可施设的状态"。
以如此:即以从开始进行的如是教说道路。高度为许多百千亿年者为许多百千亿年高度。取无常相:即在教说中取显示那个圆满的无常相。如同放开梯子时普通人不能攀登那样百肘高的树,同样在因显示无常性而放开执著梯子时任何人都不能攀登,所以说"如取无常相放开梯子"。正因此:即正因所说的原因,虽然先显示在欲中极度快乐,但上面以"看,阿难"等显示它们的过患、低劣、染污和出离的功德而完成教说。先前:即过去时。瓦萨巴王:即名为瓦萨巴的锡兰大王。
水泡等:以"等"字摄取草尖朝露等。
但是大善见的:这里但字显示特殊义,由此显示大善见大王生起禅定神通等至,因此而住立于清净的沙门性中,故除去了欲寻等沙门性染污而入空闲处,即使如此的他命终后第七天一切转轮王圆满消失,不过后,啊,稀有人不共功德特胜,显示这个特胜。
未上传:是指"据说王先前生于居士家"等和"又告诉长老"等所说的义。因为那个在这部经中没有被结集上传,但在其他处出现作为这个教说的背景。在这里义理上未分别的是容易理解的。
大善见经注释的显明隐义完毕。
5.阇那婆娑婆经注释
那提迦等解答解释
273-

275.‘‘Parito’’ti padaṃ yathā samantatthavācako, evaṃ samīpatthavācakopi hotīti samantā sāmantāti attho vutto. Āmeḍitena pana samantattho jotito. Yassa pana sāmantā janapadesu ‘‘nātike viharatī’’ti vuttattā nātikassāti viññāto yamattho. Yassa parito janapadesu byākaroti, tattha paricārakārakānaṃ byākaraṇaṃ avuttasiddhaṃ, nidassanavasena vā tassa vakkhamānattā ‘‘parito parito janapadesu’’ icceva vuttaṃ. Paricāraketi upāsake. Tenāha ‘‘buddhadhammasaṅghānaṃ paricārake’’ti. Upapattīsūti nibbattīsu. Ñāṇagatipuññānaṃ upapattīsūti ettha ñāṇagatūpapatti nāma tassa tassa maggañāṇagamanassa nibbatti. Yaṃ sandhāya vuttaṃ ‘‘pañcannaṃ orambhāgiyānaṃ parikkhayā’’tiādi. Puññūpapatti nāma taṃtaṃdevanikāyūpapatti. Sabbatthāti ‘‘vajjimallesū’’tiādike sabbattha catūsupi padesu. Purimesūti pāḷiyaṃ vutte sandhāyāha. Dasasuyevāti tesu eva dasasu janapadesu. Paricārake byākaroti byakātabbānaṃ bahūnaṃ tattha labbhanato. Nātike bhavā nātikiyā.

Niṭṭhaṅgatāti niṭṭhaṃ nicchayaṃ upagatā.

Ānandaparikathāvaṇṇanā

276. Yasmā saṅghasuppaṭipatti nāma dhammasudhammatāya, dhammasudhammatā ca buddhasubuddhatāya, tasmā ‘‘aho dhammo, aho saṅgho’’ti dhammasaṅghaguṇakittanāpi atthato buddhaguṇakittanā eva hotīti ‘‘bhagavantaṃ kittayamānarūpā’’ti padassa ‘‘aho dhammo’’tiādināpi attho vutto.

278.Ñāṇagatīti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’tiādinā āgataṃ pahātabbapahānavasena pavattaṃ maggañāṇagamanaṃ. Yasmā tassā eva ñāṇagatiyā vasena tassa tassa ariyapuggalassa opapātikatādiviseso, tasmā taṃ tādisaṃ tassa abhisamparāyaṃ sandhāyāha ‘‘ñāṇābhisamparāyamevā’’ti.

279. Upasantaṃ pati sammati ālokīyatīti upasantapatiso. Upasantadassano upasantaussanno. Bhātirivāti ettha ra-kāro padasandhikaro, iva-saddo bhusatthoti āha ‘‘ativiya bhātī’’ti.

Janavasabhayakkhavaṇṇanā

280. Jeṭṭhakabhāvena jane vasabhasadisoti janavasabhoti assa devaputtassa nāmaṃ ahosi.

Ito devalokā cavitvā sattakkhattuṃ manussaloke rājabhūtassa. Manussalokā cavitvā sattakkhattuṃ devabhūtassa. Etthevāti etasmiṃyeva cātumahārājikabhave, etthāpi vessavaṇassa sahabyatāvasena.

281. Āsisanaṃ āsā, patthanā. Āsāsīsena cettha kattukamyatākusalacchandaṃ vadati. Tenevāha ‘‘sakadāgāmimaggatthāyā’’tiādi. Yadaggeti ettha agga-saddo ādipariyāyoti āha ‘‘taṃ divasaṃ ādiṃ katvā’’ti. ‘‘Purimaṃ…pe… avinipāto’’ti idaṃ yathā tattakaṃ kālaṃ sugatito sugatūpapattiyeva ahosi, tathā katūpacitakusalakammattā. Phussassa sammāsambuddhassa kālato pabhuti hi sambhatavivaṭṭūpanissayakusalasambhāro esa devaputto. Anacchariyanti anu anu acchariyaṃ. Tenāha ‘‘punappunaṃ acchariyamevā’’ti. Sayaṃparisāyāti sakāya parisāya. Bhagavato diṭṭhasadisamevāti āvajjanasamanantaraṃ yathā te bhagavato catuvīsatisatasahassamattā sattā ñāṇagatito diṭṭhā, evaṃ tumhehi diṭṭhasadisameva. Vessavaṇassa sammukhā sutaṃ mayāti vadati.

Devasabhāvaṇṇanā



我来将这段巴利文直译成简体中文：
275.如同"周围"这个词表达四周义,同样也表达邻近义,所以解释为"四周、邻近"。但是以重复显示四周义。因为说"住在那提迦的邻近",所以了知那提迦的意义。在周围各地方解答,在那里侍者的解答是不说自成,或者因为将以举例方式说它而只说"在周围周围各地方"。侍者:即优婆塞。因此说"佛法僧的侍者"。在投生:即在出生。在智行和福德的投生:这里智行投生是指那个那个道智行的生起。关于这个说"因五下分结断尽"等。福德投生是指投生于彼彼天众。一切处:即在"跋耆末罗"等一切四个词中。先前的:是指经文中所说的。只在十处:即只在那十个地方。解答侍者是因为在那里能得到许多应被解答者。那提迦的:即存在于那提迦的。
达到结论:即达到决定。
阿难问答解释
276.因为僧众善行即是法的善法性,法的善法性即是佛的善觉性,所以"啊,法!啊,僧!"等赞叹法僧功德也是从义上赞叹佛功德,因此"赞叹世尊的形态"这词也以"啊,法"等解释其义。
278.智行:即以"因五下分结断尽"等所来的以应断而断的方式进行的道智行。因为正是由于那个智行而有那个那个圣者的化生等特胜,所以关于他那样的来世而说"只是智的来世"。
279.向寂静倾向照见为向寂静者。见寂静为寂静盛者。如照耀:这里r音是词连接,如字表示强调义,所以说"极其照耀"。
阇那婆娑婆夜叉解释
280.因为在人中如牡牛的领导性,所以这个天子有阇那婆娑婆这个名字。
从这天界死后七次在人界成为王者。从人界死后七次成为天者。就在这里:即就在这四大王天,也是在这里依与毗沙门天王为伴。
281.愿望为希望,即祈愿。这里以希望为首说求作善欲。因此说"为了斯陀含道"等。从何最初:这里最初字是始义的同义词,所以说"以那天为始"。"前...无堕恶趣"这是因为已作积集善业而如是许多时间只是从善趣到善趣投生。因为这个天子从弗沙正等觉以来已集涅槃资粮的善资粮。希有:即一再希有。因此说"一再只是希有"。以自众:即以自己的众。与世尊所见相同:即于省察后立即如那些二十四万众被世尊以智行所见,如是与你们所见相同。说我亲从毗沙门天王所闻。
天众会解释

282.Vassūpanāyikasaṅgahatthanti vassūpanāyikāya ārakkhāsaṃvidhānavasena bhikkhūnaṃ saṅgahaṇatthaṃ ‘‘vassūpagatā bhikkhū evaṃ sukhena samaṇadhammaṃ karontī’’ti, pavāraṇasaṅgaho panassa pavāretvā satthu santikaṃ gacchantānaṃ bhikkhūnaṃ antarāmagge parissayapariharaṇatthaṃ. Dhammassavanatthaṃ dūraṭṭhānaṃ gacchantesupi eseva nayo. Attanāpi āgantvā dhammassavanatthaṃ sannipatiyeva. Etthetthāti ettha ettha ayyānaṃ vasanaṭṭhāne.

Tadāpīti ‘‘purimāni bhante divasānī’’ti vuttakālepi. Eteneva kāraṇenāti vassūpanāyikanimittameva. Tenāha pāḷiyaṃ ‘‘tadahuposathe pannarase vassūpanāyikāyā’’tiādi. Āsanepi nisajjāya sudhammāya devasabhāya paṭhamaṃ devesu tāvatiṃsesu nisinnesu tassā catūsu dvāresu cattāro mahārājāno nisīdanti, idaṃ nesaṃ āsane nisajjāya cārittaṃ hoti.

Yenatthenāti yena kiccena yena payojanena. Ārakkhatthanti ārakkhabhūtamatthaṃ. Vuttaṃ vacanaṃ etesanti vuttavacanā, mahārājāno.

283.Atikkamitvāti abhibhavitvā.

Sanaṅkumārakathāvaṇṇanā

284. Abhisambhavituṃ adhigantuṃ asakkuṇeyyo anabhisambhavanīyo. Tenāha ‘‘appattabbo’’tiādi. Cakkhuyeva patho rūpadassanassa maggo upāyoti cakkhupatho, tasmiṃ cakkhupathasminti āha ‘‘cakkhupasāde’’ti, cakkhussa gocarayoggo vā cakkhupathoti āha ‘‘āpāthe vā’’ti. Nābhibhavatīti na abhibhavati, gocarabhāvaṃ na gacchatīti attho. Heṭṭhā heṭṭhāti tāvatiṃsato paṭṭhāya heṭṭhā heṭṭhā, na cātumahārājikato paṭṭhāya, nāpi brahmapārisajjato paṭṭhāya. ‘‘Cātumahārājikā hi tāvatiṃsānaṃ yathā jātirūpāni passituṃ sakkonti, tathā brahmāno heṭṭhimā uparimāna’’nti keci, taṃ na yuttaṃ. Na hi heṭṭhimā brahmāno uparimānaṃ mūlapaṭisandhirūpaṃ passituṃ sakkonti, māpitameva passituṃ sakkontīti daṭṭhabbaṃ.

Suṇantovaniddaṃ okkamīti gatiyo upadhārento bahi visaṭavitakkavicchedena saṅkocaṃ āpannacittatāya. Mayhaṃ ayyakassāti bhagavantaṃ sandhāya vadati.

Pañca sikhā etassāti pañcasikho, pañcasikho viya pañcasikhoti āha ‘‘pañcasikhagandhabbasadiso’’ti. Mamāyantīti piyāyanti.



我来将这段巴利文直译成简体中文：
282.为雨安居摄受:即为了在雨安居时以护持安排的方式摄受比丘们,"入雨安居的比丘们如此安乐地行沙门法",而他自恣摄受是为了从自恣后去见导师的比丘们在途中避免危险。对于为听法而去远处者也是这个道理。自己也来集会听法。在这里这里:即在这里这里诸圣者的住处。
那时也:即在所说"尊者,在前些日子"的时候也。正是以这个原因:即正是因为雨安居。因此巴利文说"在那布萨日十五日入雨安居"等。在座位也是在善法天会堂的座位上,先是三十三天诸天坐下时,在它的四门有四大王坐,这是他们在座位上就座的惯例。
以何义:即以何事以何目的。为护持义:即作为护持的义。他们有所说的言语为说话者,即诸大王。
283.超越:即胜过。
常童形天说解释
284.不能证得不能达到为不能证得。因此说"不能到达"等。眼路即是见色的道路方便为眼路,在那个眼路上,所以说"在眼净色上",或者适合眼睛行境的为眼路,所以说"在行境上"。不胜过:即不超越,意思是不到达行境。下下:即从三十三天开始下下,不是从四大王天开始,也不是从梵众天开始。有些人说"因为四大王天能见三十三天的本生色,如是下面的梵天能见上面的",这是不对的。应当了知下面的梵天不能见上面的根本结生色,只能见所化作的。
听着就入睡:即由于观察趣向而因断除外散的寻而心进入收缩状态。我祖父的:是指世尊而说。
有五髻为五髻,如五髻为五髻,所以说"如五髻乾闼婆"。爱护:即疼爱。

285.Sumuttoti saradosehi suṭṭhu mutto. Yehi pittasemhādīhi palibuddhattā saro avissaṭṭho siyā, tadabhāvato vissaṭṭhoti dassento āha ‘‘apalibuddho’’ti. Viññāpetīti viññeyyo, antogadhahetuattho kattusādhano esa viññeyyasaddoti āha ‘‘atthaviññāpano’’ti. Sarassa madhuratā nāma maddavanti āha ‘‘madhuro mudū’’ti. Savanaṃ arahatīti savanīyo. Savanārahatāya ca āpāthasukhatāyāti āha ‘‘kaṇṇasukho’’ti. Bindūti piṇḍito. Ākoṭitabhinnakaṃsasaddo viya anekāvayavo ahutvā niravayavo, ekabhāvoti attho. Tenāha ‘‘ekagghano’’ti, etenevassa avisāritā saṃvaṇṇitā daṭṭhabbā. Gambhīruppattiṭṭhānatāya cassa gambhīratāti āha ‘‘nābhimūlato’’tiādi. Evaṃ samuṭṭhitoti jīvhādippahāramattasamuṭṭhito. Amadhuro ca hoti uppattiṭṭhānānaṃ parilahubhāvato. Na ca dūraṃ sāveti vīrabhāvābhāvato. Ninnādī suvipulabhāvato savisesaṃ ninnādo, pāsaṃsaninnādo vā. Tenāha ‘‘mahāmegha…pe… yutto’’ti.

Pacchimaṃ pacchimanti dutiyaṃ, catutthaṃ, chaṭṭhaṃ, aṭṭhamañca padaṃ. Purimassa purimassāti yathākkamaṃ paṭhamassa, tatiyassa, pañcamassa, sattamassa ca. Atthoyevāti atthaniddeso eva. Vissaṭṭhatā hissa viññeyyatāya veditabbā, mañjubhāvo savanīyatāya, bindubhāvo avisāritāya, gambhīrabhāvo ninnāditāyāti. Yathāparisanti ettha yathā-saddo parimāṇavācī, na pakārādivācīti āha ‘‘yattakāparisā’’ti, tena parisappamāṇaṃ evassa saro niccharati, ayamassa dhammatāti dasseti. Tenāha ‘‘tattakamevā’’tiādi.

‘‘Ye hi kecī’’tiādi ‘‘yāvañca so bhagavā’’tiādinā vuttassa atthassa hetukittanavasena samatthanaṃ saraṇesu nesaṃ niccasevanena, sīlesu ca patiṭṭhāpanena chakāmasaggasampattianuppādanato. Tenāha ‘‘ye hi keci…pe… vadatī’’ti. Nibbematikagahitasaraṇeti maggenāgatasaraṇagamane. Te hi sabbaso samugghātitavicikicchatāya ratanattaye aveccappasādena samannāgatāyeva, pothujjanikasaddhāya vasena buddhādīnaṃ guṇe ogāhetvā jānanti, aparaneyyabuddhino te pariyāyato nibbematikagahitasaraṇā veditabbā. Gandhabbadevagaṇanti gandhabbadevasamūhaṃ. Tukā vuccati khīriṇī yā tukātipi vuccati. Tassā cuṇṇaṃ tukāpiṭṭhaṃ. Taṃ koṭṭetvā pakkhittaṃ ghanaṃ nirantaracitaṃ hutvā tiṭṭhati.

Bhāvitaiddhipādavaṇṇanā


我来为您直译这段巴利文：
285.第一段译文：
"善解脱"是指很好地从语音缺陷中解脱出来。由于胆汁和痰液等的阻碍会使声音不清晰，因此为显示没有这些缺陷而说"无阻碍"。"使人理解"即可被理解，这个"可理解"一词是包含原因的施动者派生词，所以说"能表达意义"。声音的甜美即是柔和，因此说"甜美柔和"。值得听闻即是悦耳。因为值得听闻且易于传达，所以说"悦耳"。"圆润"即凝聚。不像敲击破裂的铜锣声那样有多个部分，而是无部分的、统一的，这是其意义。因此说"单一"，由此应当理解其不散乱性质。由于其发音位置深，故其深沉，因此说"从脐根"等。"如此生起"是指仅由舌等击打而生起。由于发音位置轻浅而不甜美。因为缺乏力量所以传播不远。"响亮"是由于其特别宏大的声响，或者是赞叹的响声。因此说"如大云"等。
第二段译文：
"后后"指第二、第四、第六和第八个词。"前前"依次指第一、第三、第五和第七个。"仅是意义"即只是意义的说明。因为其清晰性应从可理解性来认识，悦耳性从适合听闻性来认识，圆润性从不散乱性来认识，深沉性从响亮性来认识。在"随众"中，"随"字表示数量，不表示方式等，因此说"有多少听众"，由此显示其声音只随听众数量而发，这是它的本性。因此说"正好那么多"等。
第三段译文：
"凡是"等是对"直至世尊"等所说意义的原因说明，通过他们对三皈依的持续依止和对戒律的确立，而导致六欲天界福报的生起。因此说"凡是"等。"确信皈依"是指通过圣道而来的皈依。因为他们已完全断除疑惑，具足对三宝的不动信心，通过凡夫信仰的力量而了知佛等的功德，这些不需他人引导的智者应当被理解为方便说的确信皈依者。"乾闼婆天众"即乾闼婆天神的集合。"突卡"指乳木，也称为突卡树。其粉末称为突卡粉。将其捣碎放入后变得浓稠，保持连续凝固。
神足修习之义释

287.Supaññattāti suṭṭhu pakārehi ñāpitā bodhitā, asaṅkarato vā ṭhapitā, taṃ pana bodhanaṃ, asaṅkarato ṭhapanañca atthato desanā evāti āha ‘‘sukathitā’’ti. Ijjhanaṭṭhenāti samijjhanaṭṭhena, nippajjanassa kāraṇabhāvenāti attho. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Iddhiyā pādoti iddhipādo, iddhiyā adhigamupāyoti attho. Tena hi yasmā uparūpari visesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā ‘‘pādo’’ti vuccati. Ijjhatīti iddhi, samijjhati nippajjatīti attho. Iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Evaṃ tāva ‘‘cattāro iddhipādā’’ti ettha attho veditabbo. Iddhipahonakatāyāti iddhiyā nipphādane samatthabhāvāya. Iddhivisavitāyāti iddhiyā nipphādane yogyabhāvāya. Anekatthattā hi dhātūnaṃ yogyattho vi-pubbo su-saddo, visavanaṃ vā pajjanaṃ visavitā, tattha kāmakāritā visavitā. Tenāha ‘‘punappuna’’ntiādi. Iddhivikubbanatāyāti vikubbaniddhiyā vividharūpakaraṇāya. Tenāha ‘‘nānappakārato katvā dassanatthāyā’’ti.

‘‘Chandañca bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī’’ti (vibha. 432) imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena pana ‘‘chandahetuko, chandādhiko vā samādhi chandasasamādhī’’ti aṭṭhakathāyaṃvuttanti veditabbaṃ. ‘‘Padhānabhūtāti vīriyabhūtā’’ti keci vadanti. Saṅkhatasaṅkhārādinivattanatthañhi padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Visuṃ samāsayojanavasena yo pubbe iddhipādattho pādassa upāyatthataṃ, koṭṭhāsatthatañca gahetvā yathāyogavasena idha vutto, so vakkhamānānaṃ paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ, uttaracūḷabhājanīye vā vuttehi chandādīhi iddhipādehi sādhetabbāya iddhiyā kattiddhibhāvaṃ, chandādīnañca karaṇiddhibhāvaṃ sandhāya vuttoti veditabbo, tasmā ‘‘ijjhanaṭṭhena iddhī’’ti ettha kattuattho, karaṇattho ca ekajjhaṃ gahetvā vuttoti kattuatthaṃ tāva dassetuṃ ‘‘nipphattipariyāyena ijjhanaṭṭhena vā’’ti vatvā itaraṃ dassento ‘‘ijjhantietāyā’’tiādimāha. Vuttanti kattha vuttaṃ? Iddhipādavibhaṅgapāṭhe. (Vibha. 434) tathābhūtassāti tenākārena bhūtassa, te chandādidhamme paṭilabhitvā ṭhitassāti attho. ‘‘Vedanākkhandho’’tiādīhi chandādayo antokatvā cattāropi khandhā kathitā. Sesesūti sesiddhipādesu.


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287
"善施设"是指通过良好的方式使人了解、觉悟，或者不混乱地确立。而这种使人觉悟和不混乱地确立，实际上就是教说，因此说"善说"。"成就义"是指圆满成就的意义，即作为完成的因的意思。"住立义"是指确立的意义。"神通之足"即神足，意为获得神通的方法。因为通过它们而逐步到达称为殊胜的神通，所以称为"足"。"成就"即神通，意为圆满完成。神通即是足，称为神足，意为神通的部分。如此首先应当理解"四神足"中的含义。"神通充分"是指在产生神通方面具有能力。"神通自在"是指在产生神通方面具有适应性。因为词根有多种含义，所以带有vi前缀的su词表示适应义。或者说，自在即是到达，自在性即是能随意而行。因此说"一再"等。"神通变化"是指变化神通能现出各种形态。因此说"为了显示各种形态"。
"比丘以欲为主而得定，得心一境性，这称为欲定"，从这段经文可知，欲为主的定即是欲定，这是省略"主"字而作复合词。但为了说明"主"字的意义，在注释书中说"以欲为因的，或以欲为主的定即是欲定"，应当如此理解。有些人说"已成为精进的即是已成为勤勉的"。因为取"精进"一词是为了排除有为的行等。或者说，能造作种种殊胜即是行，即一切精进。其中取"精进"一词是为了排除成就四种作用以外的其他，意为已成为最胜的。因为是指四种精进，所以用复数表示。前面所说的神足义，是基于"足"的方便义和部分义，通过单独的复合词结合，根据相应关系在此说明，这应当理解为是关于将要说明的获得的前行作为能作神通和工具神通，或者在后分别中所说的以欲等神足所应成就的神通为能作神通，欲等为工具神通。因此在"以成就义为神通"中，同时取能作义和工具义而说。首先为显示能作义而说"以成就方式或以成就义"，然后为显示其他而说"由此成就"等。"已说"是在哪里说的？在神足分别经文中。"如是状态"是指具有那种状态，即获得那些欲等法而安住的意思。以"受蕴"等说明包含欲等在内的四蕴。"在其余"是指在其余的神足中。


Vīriyiddhipādaniddese ‘‘vīriyasamādhipadhānasaṅkhārasamannāgata’’nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ ‘‘vīriyādhipati samādhi vīriyasamādhī’’ti, dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni, samādhi, padhānasaṅkhāro ca. Chandādayo hi samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva, samannāgamaṅgavasena pana padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāvisiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti ‘‘chandasamādhi…pe… iddhipāda’’nti ettha nissayatthepi pāda-sadde upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Teneva hi abhidhamme uttaracūḷabhājanīye (vibha. 456) ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā chandādīnameva iddhipādatā vuttā. Pañhapucchake (vibha. 457 ādayo) ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādinā ca uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na siyāti. Ayamettha pāḷivasena atthavinicchayo veditabbo. Idāni paṭilābhapubbabhāgānaṃ vasena iddhipāde vibhajitvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ, taṃ suviññeyyameva. Idha iddhipādakathā saṅkhepeneva vuttāti āha ‘‘vitthārena pana…pe… vuttā’’ti.

Kecīti abhayagirivāsino. Tesu hi ekacce ‘‘iddhi nāma anipphannā’’ti vadanti, ekacce ‘‘iddhipādo pana anipphanno’’ti vadanti, anipphannoti ca paramatthato asiddho, natthīti attho. Ābhatoti abhidhammapāṭhato (vibha. 458) dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.287) ānīto purimanayato aññenākārena desanāya pavattattā. Chando eva iddhipādo chandiddhipādo. Eseva nayo sesesupi. Ime panāti imasmiṃ sutte āgatā iddhipādā . Raṭṭhapālatthero (ma. ni. 2.293; a. ni. aṭṭha. 1.1.210; apa. aṭṭha. 2.raṭṭhapālattheraapadānavaṇṇanāya vitthāro) ‘‘chande sati kathaṃ nānujānissantī’’ti sattāhaṃ bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaraṃ dhammaṃ nibbattesīti āha ‘‘raṭṭhapālatthero…pe… nibbattesī’’ti. Soṇatthero (mahāva. 243; a. ni. 6.55; theragā. aṭṭha. terasanipāta; apa. aṭṭha. 2.soṇakoṭivīsattheraapadānavaṇṇanāya vitthāro) bhāvanamanuyutto āraddhavīriyo paramasukhumālo pādesu phoṭesu jātesupi vīriyaṃ nappaṭipassambhesīti āha ‘‘soṇatthero vīriyaṃ dhuraṃ katvā’’ti. Sambhūtatthero (theragā. aṭṭha. 2.sammūtattheragāthāvaṇṇanāya vitthāro) ‘‘cittavato kiṃ nāma na sijjhatī’’ti cittaṃ pubbaṅgamaṃ katvā bhāvanaṃ ārādhesīti āha ‘‘sambhūtatthero cittaṃ dhuraṃ katvā’’ti. Moghatthero vīmaṃsaṃ avassayi, tasmā tassa bhagavā ‘‘suññato lokaṃ avekkhassū’’ti (su. ni. 1125; bu. vaṃ. 

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精进神足解释中，"具足精进定与精进行"中"精进"出现两次。其中第一个是定的限定词，即"以精进为主的定是精进定"；第二个是显示具足的要素。因为在所有场合只有两个具足要素：定和精进行。欲等是定的限定词，而精进行只由"精进"一词来限定，不由欲等来限定，因此这里没有说精进行以精进为主。精进只是限定定而存在，但从具足要素的角度通过精进行一词来说明，因此也不是说具足两种精进。因为定是由欲等所特征，与之相应的精进行和其他法也是如此特征，所以通过定的限定词说四神足，而欲等成为限定词是通过显示各自所依而成。因此在"欲定...神足"中，即使"足"字表示所依义，欲等的神足性也是通过方便义来说的。正因为如此，在阿毗达摩后分别中说"四神足：欲神足"等，只说欲等是神足。在问分中作"四神足：在此比丘欲定"等总说后，又分别说明欲等的善等性质。因为显示所依神足只是为了显示方便神足，否则就不会有四种之分。这里应当依据圣典来理解义理的决定。现在为了显示通过获得的前行而分别神足而说"又"等，这很容易理解。这里神足的说明是简略说的，因此说"详细...已说"。
"某些人"是指无畏山住者。其中有些人说"所谓神通是无实体的"，有些人说"神足是无实体的"。"无实体"即胜义谛上不成立，意为不存在。"引用"是从阿毗达摩圣典和长部注释书中引来的，因为教说以不同于前面方式进行。欲即是神足为欲神足。其他也是这个道理。"这些"是指在这部经中出现的神足。护国长老说"有欲怎能不允许"，七天不吃饭使父母允许出家，依止欲而生起出世间法，因此说"护国长老...生起"。输那长老修习时精进用功，虽然非常娇贵，脚上生了水泡也不放松精进，因此说"输那长老以精进为主"。三浮多长老认为"有心者有什么做不到"，以心为先而成就修习，因此说"三浮多长老以心为主"。目伽长老依止观察，因此世尊对他说"当观世间为空"。

54.353; mahā. ni. 186; cūḷani. mogharājamāṇavapucchā 144; mogharājamāṇavapucchāniddese 88; netti. 5; peṭako. 22, 31) suññatākathaṃ kathesi, paññānissitamānaniggahatthaṃ, paññāya pariggahatthañca dvikkhattuṃ pucchito samāno pañhaṃ kathesi. Tenāha ‘‘āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvā’’ti.

Punappunaṃ chanduppādanaṃ pesanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā.

Parakkamenāti parakkamasīsena sūrabhāvaṃ vadati. Thāmabhāvato ca vīriyassa sūrabhāvasadisatā daṭṭhabbā.

Cintanappadhānattā cittassa mantasaṃvidhānasadisatā vuttā.

Jātisampatti nāma visiṭṭhajātitā. ‘‘Sabbadhammesu ca paññā seṭṭhā’’ti vīmaṃsāya jātisampattisadisatā vuttā. Sammohavinodaniyaṃ (vibha. aṭṭha. 433) pana cittiddhipādassa jātisampattisadisatā, vīmaṃsiddhipādassa mantabalasadisatā ca yojitā.

Anekaṃ vihitaṃ vidhaṃ etassāti anekavihitanti āha ‘‘anekavidha’’nti. Vidha-saddo koṭṭhāsapariyāyo ‘‘ekavidhena ñāṇavatthū’’tiādīsu (vibha. 751) viyāti āha ‘‘iddhividhanti iddhikoṭṭhāsa’’nti.

Tividhaokāsādhigamavaṇṇanā

288.‘‘Sukhassā’’ti idaṃ tiṇṇampi sukhānaṃ sādhāraṇavacananti āha ‘‘jhānasukhassa maggasukhassa phalasukhassā’’ti. Nānappanāpattatāya pana appadhānattā upacārajjhānasukhassa, vipassanāsukhassa cettha aggahaṇaṃ. Purimesu tāva dvīsu okāsādhigamesu tīṇipi sukhāni labbhanti, tatiye pana kathanti? Tattha kāmaṃ tīṇi na labbhanti, dve pana labbhantiyeva. Yathālābhavasena hetaṃ vuttaṃ. ‘‘Sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tiādīsu (dī. ni. 1.249; ma. ni. 1.433; 2.259; a. ni. 

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(接上文)...比拘。186；小集部·目犍连学童问15.144；目犍连学童问注释88；导论5；藏论22，31)向他说空性之教，为了降伏以慧为依的慢，为了以慧摄受，被问两次后回答问题。因此说"尊者目伽长老以观察为主"。
反复生起欲如同派遣，因此说欲的现起相似性。
"以精进"是以精进为首而说勇猛。由于是力量的状态，应当理解精进与勇猛的相似性。
由于思维为主，说心与谋划谋略的相似性。
所谓生的圆满是指殊胜的种姓。因为"在一切法中慧最胜"，所以说观察与生的圆满相似。但在《破除愚痴》中，配对心神足与生的圆满相似，观察神足与谋略力相似。
"种种"是指有多种方式，因此说"多种"。"种"字是部分的同义词，如"以一种智事"等中那样，因此说"神通种类即神通部分"。
三种境界证得之义释
288
"乐"这个词是三种乐的共同之词，因此说"禅那乐、道乐、果乐"。由于未达到安止而不主要，所以这里不取近行禅乐和观乐。在前两种境界证得中，三种乐都可得到，但在第三种中如何呢？虽然在那里不能得到三种，但两种是一定可以得到的。这是根据所能获得而说的。"无论是在砾石地、鱼群中，无论是行走或站立"等。

1.45, 46) viya. Saṃsaṭṭhoti saṃsaggaṃ upagato samaṅgībhūto, so pana tehi samannāgatacittopi hotīti vuttaṃ ‘‘sampayuttacitto’’ti. Ariyadhammanti ariyabhāvakaraṃ dhammaṃ. Upāyatoti vidhito. Pathatoti maggato. Kāraṇatoti hetuto. Yena hi vidhinā dhammānudhammapaṭipatti hoti, so upeti etenāti upāyo, so tadadhigamassa maggabhāvato patho, tassa karaṇato kāraṇanti ca vuccati.

‘‘Aniccantiādivasena manasi karotī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yoniso manasikāro nāmā’’tiādi vuttaṃ. Tattha upāyamanasikāroti kusaladhammappavattiyā kāraṇabhūto manasikāro. Pathamanasikāroti tassa eva maggabhūto manasikāro. Anicceti ādiantavantatāya, anaccantikatāya ca anicce tebhūmake saṅkhāre ‘‘anicca’’nti manasikāroti yojanā. Eseva nayo sesesupi. Ayaṃ pana viseso tasmiṃyeva udayabbayapaṭipīḷanatāya dukkhanato, dukkhamato ca dukkhe, avasavattanatthena, anattasabhāvatāya ca anattani, asucisabhāvatāya asubhe. Sabbampi hi tebhūmakaṃ saṅkhataṃ kilesāsucipaggharaṇato ‘‘asubha’’ntveva vattuṃ arahati. Saccānulomikena vāti saccābhisamayassa anulomanavasena. ‘‘Cittassa āvaṭṭanā’’tiādinā āvajjanāya paccayabhūtā tato purimuppannā manodvārikā kusalajavanappavatti phalavohāreneva tathā vuttā. Tassā hi vasena sā kusaluppattiyā upanissayo hotīti. Āvajjanā hi bhavaṅgacittaṃ āvaṭṭetīti cittassa āvaṭṭanā, anu anu āvaṭṭetīti anvāvaṭṭanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā anubandhitvā uppajjamāne manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccatīti ayaṃ upāyamanasikāralakkhaṇo yonisomanasikāro nāma vuccati, yassa vasena puggalo dukkhādīni saccāni āvajjituṃ sakkoti.

Asaṃsaṭṭhoti na saṃsaṭṭho kāmādīhi vivitto vinābhūto. Kāmādivisaṃsaggahetu uppajjanakasukhaṃ nāma vivekajaṃ pītisukhanti āha ‘‘paṭhamajjhānasukha’’nti. Kāmaṃ paṭhamajjhānasukhampi somanassameva, suttesu pana taṃ kāyikasukhassāpi paccayabhāvato visesato ‘‘sukha’’ntveva vuccatīti idhāpi jhānabhūtaṃ somanassaṃ sukhanti, itaraṃ somanassaṃ. Tena vuttaṃ ‘‘sukhā’’ti. Hetumhi nissakkavacananti āha ‘‘jhānasukhapaccayā’’ti. Aparāparaṃ somanassanti jhānādhigamahetu paccavekkhaṇādivasena punappunaṃ uppajjanakasomanassaṃ.

Pamodanaṃ pamudo, taruṇapīti, tato pamudā. ‘‘Pāmojjaṃ pītatthāyā’’tiādīsu taruṇapīti ‘‘pāmojja’’nti vuccati, idha pana pakaṭṭho mudo pamudo pāmojjanti adhippetaṃ, tañca somanassarahitaṃ natthīti avinābhāvitāya ‘‘balavataraṃ pītisomanassa’’nti vuttaṃ. Jhānassa ujuvipaccanīkataṃ sandhāya ‘‘pañca nīvaraṇāni vikkhambhetvā’’ti vuttaṃ. Jhānaṃ pana tadekaṭṭhe sabbepi kilese, sabbepi akusale dhamme vikkhambhetiyeva, attano okāsaṃ gahetvā tiṭṭhati paṭipakkhadhammehi anabhibhavanīyato. Tasmāti okāsaggahaṇato, laddhokāsatāyāti attho. Maggaphalasukhādhigamāya okāsabhāvato vā okāso, assa adhigamo okāsādhigamo. Purimapakkhe pana okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo.


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"相应"是指达到结合、具足，而且他也与这些相应心，因此说"心相应"。"圣法"是指能造成圣者性质的法。"方法"是指方式。"道"是指道路。"因"是指原因。因为以某种方式而有法随法行，由此而达到，所以称为方法；由于它是达到彼的道路，所以称为道；由于是彼的作因，所以称为因。
"以无常等方式作意"，为了解释这简略所说的意义，而说"所谓如理作意"等。其中"方法作意"是指作为善法生起的因的作意。"道作意"是指作为彼之道路的作意。"在无常"中，是对三界有为法由于有始终性和非恒常性而作意"是无常"，如是配合。其他也是这个道理。这里的差别是：在那同样[的有为法中]，由于受生灭逼迫故而是苦，由于是苦性故称为苦；由于不自在义和无我自性故称为无我；由于不净自性故称为不净。因为一切三界有为法由于流出烦恼不净，所以都应该说是"不净"。"或随顺谛"是指随顺于谛现观的方式。以"心的转向"等说明，是以果的名言而说作为转向的缘的在其之前生起的意门善速行。因为由于它而成为善生起的近缘。因为转向转向了有分心，所以是心的转向；一再转向，所以是随转向。从有分所缘转向其他，所以是警觉。集中于[所缘]，所以是作意。在那个所缘上，对随随生起者作意、安置，所以是作意。"这称为"，这个具有方法作意相的称为如理作意，由于它的力量，补特伽罗能够转向苦等诸谛。
"不相应"是指不与欲等相应，远离、分离[欲等]。由于远离欲等结合而生起的乐称为离生喜乐，因此说"初禅乐"。虽然初禅乐也只是悦，但在经中由于它也是身乐的缘，所以特别称为"乐"，因此这里也是禅那的悦称为乐，其他的是悦。因此说"乐"。在因的意义上用从格，因此说"由禅乐为缘"。"重复的悦"是指由于证得禅那而在观察等方面一再生起的悦。
欢喜是欢，即初生的喜，从此[而有]欢。在"欢喜为了喜"等中，初生的喜称为"欢喜"，但这里指殊胜的欢为欢喜，而它是不能离开悦的，因此由于不相离性而说"更强的喜悦"。关于禅那的直接对治，所以说"镇伏五盖"。但禅那镇伏一切与之同处的烦恼、一切不善法，占据自己的空间而住，因为不能被对治法所克服。"因此"是指由于获得空间，意即已得空间。或者说，由于是为获得道果乐的空间，所以是空间，获得它即是空间的获得。在前一种解释中，由此而获得空间、机会，所以是空间的获得。


Rūpasabhāvatāya , ekantarūpādhīnavuttitāya, savipphārikatāya ca ānāpānavitakkavicārānaṃ thūlabhāvaṃ anujānanto ‘‘kāyavacīsaṅkhārā tāva oḷārikā hontū’’ti āha. Tabbidhuratāya pana ekaccānaṃ vedanāsaññānaṃ thūlataṃ ananujānanto ‘‘cittasaṅkhārā kathaṃ oḷārikā’’ti āha. Itaro ‘‘appahīnattā’’ti kāraṇaṃ vatvā ‘‘kāyasaṅkhārā hī’’tiādinā tamatthaṃ vivarati. Teti cittasaṅkhārā. Appahīnā saṅkhārā labbhamānasaṅkhāranimittatāya ‘‘oḷārikā’’ti vattuṃ arahanti, pahīnā pana tadabhāvato ‘‘sukhumā’’ti āha ‘‘pahīne upādāyaappahīnattā oḷārikā nāma jātā’’ti. Pāḷiyaṃ ‘‘kāyasaṅkhārānaṃ paṭippassaddhiyā’’ti vuttattā ‘‘sukhanti catutthajjhānikaphalasamāpattisukha’’nti vuttaṃ. ‘‘Cittasaṅkhārānaṃ paṭippassaddhiyā’’ti pana vuttattā ‘‘nirodhā vuṭṭhahantassā’’ti vuttaṃ. Vacīsaṅkhārapaṭippassaddhi kāyasaṅkhārapaṭippassaddhiyāva siddhāti veditabbā. Tenevāha ‘‘dutiya…pe… visuṃ na vuttānī’’ti. Pāḷiyaṃ pana atthato siddhāpi supākaṭabhāvena vibhāvetuṃ sarūpato gaṇhāti. Na hi ariyavinaye atthāpattivibhāvanā abhidhammadesanāya pakatīti. Yathā nīvaraṇavikkhambhanañca paṭhamassa jhānassa adhigamāya upāyo, evaṃ sukhadukkhavikkhambhanaṃ catutthassa jhānassa adhigamāya upāyoti ‘‘catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā’’ti vuttaṃ. Sesaṃ heṭṭhā vuttanayameva.

Avijjārāgādīhi saha vajjehīti sāvajjaṃ, akusalaṃ, tadabhāvato anavajjaṃ kusalaṃ. Attano hitasukhaṃ ākaṅkhantena sevanīyato sevitabbaṃ, kusalaṃ, tabbipariyāyato na sevitabbaṃ, akusalaṃ. Lāmakabhāvena hīnaṃ, akusalaṃ, seṭṭhabhāvena paṇītaṃ, kusalanti sāvajjadukādayo tayopi dukā yathārahaṃ etesaṃ kusalākusalakammapathānaṃ vaseneva veditabbā. Sabbanti yathāvuttaṃ sabbaṃ catūhi dukehi saṅgahitaṃ dhammajātaṃ. Yathārahaṃ kaṇhañca sukkañca paṭidvandibhāvato, sappaṭibhāgañca appaṭibhāgañca advayabhāvato. Vaṭṭapaṭicchādikā avijjā pahīyati catunnaṃ ariyasaccānaṃ sammadeva paṭivijjhanato. Tato eva arahattamaggavijjā uppajjati. Sukhanti evaṃ kammapathamukhena tebhūmakadhamme sammasitvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahatte patiṭṭhahantassa yaṃ arahattamaggasukhañceva arahattaphalasukhañca, taṃ idha ‘‘sukha’’nti adhippetaṃ. Antogadhā eva nānantariyabhāvato.

Aṭṭhatiṃsārammaṇavasenāti pāḷiyaṃ āgatānaṃ aṭṭhatiṃsāya kammaṭṭhānānaṃ vasena. Vitthāretvā kathetabbā paṭhamajjhānādivasena āgatattāti adhippāyo. ‘‘Katha’’ntiādinā tameva vitthāretvā kathanaṃ nayato dasseti. ‘‘Catuvīsatiyā ṭhānesū’’tiādīsu yaṃ vattabbaṃ, taṃ mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
由于色法的自性、完全依于色法的运作、以及具有扩散性，允许入出息和寻伺的粗重性，所以说"且让身语行是粗重的"。但由于与此相反，不允许某些受想的粗重性，所以说"心行如何是粗重的？"另一人说明"由于未断"的原因，并以"因为身行"等来解释这个意义。"它们"是指心行。未断的行由于有行相，所以可以说是"粗重的"，但已断的由于没有这些，所以说是"微细的"，因此说"相对于已断而言，由于未断故成为粗重"。因为在圣典中说"由于身行的止息"，所以说"乐是第四禅果定之乐"。又因为说"由于心行的止息"，所以说"从灭定出定者"。应当理解语行的止息是随着身行的止息而成就的。因此说"第二...不单独说"。但在圣典中虽然意义上已成就，为了更明显地说明而明确提及。因为在圣教中不是以阿毗达摩教说的方式来显示意义的推论。正如镇伏盖障是获得初禅的方法，同样地，镇伏苦乐是获得第四禅的方法，因此说"第四禅镇伏苦乐"。其余如前所说的方式。
与无明、贪等过失俱，故为"有过"，即不善；无此故为"无过"，即善。因为希求自己利益安乐者应当实行，故为"应行"，即善；与此相反故为"不应行"，即不善。因为低劣故为"下劣"，即不善；因为殊胜故为"优胜"，即善。如是有过等三对，应当根据这些善不善业道来适当理解。"一切"是指如上所说一切由四对所摄的法类。适当地[理解为]黑与白是对立的，有对应与无对应是无二的。覆盖轮回的无明被断除是由于正确通达四圣谛。由此而生起阿罗汉道智。"乐"，在这里指的是这样通过业道门而观察三界法，增长观智，依道次第而住立于阿罗汉果时的阿罗汉道乐和阿罗汉果乐。[这些]都包含在内，因为是无间的。
"依三十八所缘"是指依据圣典中所说的三十八种业处。应当详细解说是因为依初禅等而说，这是其意趣。以"如何"等从方法上显示那详细解说。关于"在二十四处"等所应说的，在大般涅槃注释中。

2.219) vuttameva. ‘‘Nirodhasamāpattiṃ pāpetvā’’ti iminā arūpajjhānānipi gahitāni honti tehi vinā nirodhasamāpattisamāpajjanassa asambhavato, catutthajjhānasabhāvattā ca tesaṃ. Dasa upacārajjhānānīti ṭhapetvā kāyagatāsatiṃ ānāpānañca aṭṭha anussatiyo, saññāvavatthānañcāti dasa upacārajjhānāni. Adhisīlaṃ nāma samādhisaṃvattaniyanti tassa heṭṭhimantena paṭhamajjhānaṃ pariyosānanti vuttaṃ ‘‘adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajatī’’ti. Adhicittaṃ nāma catutthajjhānaniṭṭhaṃ tadantogadhattā arūpajjhānānaṃ, tappariyosānattā phalajjhānānanti vuttaṃ ‘‘adhicittasikkhā dutiya’’nti. Matthakappattā adhipaññāsikkhā nāma aggamaggavijjāti āha ‘‘adhipaññāsikkhā tatiya’’nti. Sikkhattayavasena tayo okāsādhigame nīharantena yathārahaṃ taṃtaṃsuttavasenapi nīharitabbanti dassento ‘‘sāmaññaphalepī’’tiādimāha.

Yadaggena ca tisso sikkhā yathākkamaṃ tayo okāsādhigame bhajanti, tadaggena tappadhānattā yathākkamaṃ tīṇi piṭakāni te bhajantīti dassetuṃ ‘‘tīsu panā’’tiādi vuttaṃ. Tīṇipiṭakāni vibhajitvāti tiṇṇaṃ okāsādhigamānaṃ vasena yathānupubbaṃ tīṇi piṭakāni vitthāretvā kathetuṃ labhissāmāti. Samodhānetvāti samāyojetvā tattha vuttamatthaṃ imassa suttassa atthabhāvena samānetvā. Dukkathitanti asambandhakathanena, atipapañcakathanena vā duṭṭhu kathitanti na sakkā vattuṃ tathākathanasseva sukathanabhāvatoti āha ‘‘tepiṭakaṃ…pe… sukathitaṃ hotī’’ti.

Catusatipaṭṭhānavaṇṇanā

289. Na kevalaṃ abhidhammapariyāyeneva kusalaṭṭho gahetabbo, atha kho bāhitikapariyāyena pīti āha ‘‘phalakusalassa cā’’ti. Khemaṭṭhenāti catūhipi yogehi anupaddavabhāvena . Sammā samāhitoti samathavasena ceva vipassanāvasena ca suṭṭhu samāhito. Ekaggacittoti vikkhepassa dūrasamussāritattā ekaggataṃ avikkhepaṃ pattacitto. Attano kāyatoti ajjhattaṃ kāye kāyānupassanāvasena sammā samāhitacitto samāno ‘‘samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 5.1071, 1072; netti. 40; mi. pa. 1.14) vacanato. Tattha ñāṇadassanaṃ nibbattento tato bahiddhā parassa kāyepi ñāṇadassanaṃ nibbatteti. Tenāha ‘‘parassa kāyābhimukhaṃ ñāṇaṃ pesetī’’ti. Sammā vippasīdatīti sammā samādhānapaccayena abhippasādena ñāṇūpasañhitena ajjhattaṃ kāyaṃ okappeti. Sabbatthāti sabbaṭṭhānesu. Sati kathitāti yojanā. Lokiyalokuttaramissakā kathitā anupassanāñāṇadassanānaṃ tadubhayasādhāraṇabhāvato.

Sattasamādhiparikkhāravaṇṇanā



我来为您直译这段巴利文：
"获得灭尽定"，由此也包括了无色禅，因为没有灭尽定的入定是不可能的，并且它们具有第四禅的性质。十种近行禅是：除去身至念和入出息之外，还有八种随念和一种想差别，共十种近行禅。
所谓"增上戒"是指资助于定，因此说"增上戒学首先获得空间"，以其下限为初禅为终点。"增上心"是指以第四禅为终点，因为无色禅包含在其中，以果禅为其终点，因此说"增上心学为第二"。"增上慧学"是指最高的道智，因此说"增上慧学为第三"。
以三学为基础，引导三种空间获得，并根据各自的经典也应当引导，以显示这一点而说"共通果等"。
从最高处，三学依次引导三种空间获得，从最高处，以其为主，依次引导三藏，以显示这一点而说"在三"等。"分别三藏"是为了根据三种空间获得，依次详细解说三藏。"综合"是指联结，以此经的意义与之相合。
"说得不好"是指说法无关联、过度繁琐，不能说是说得不好，恰恰因为这样的说法才是好的说法，因此说"三藏...说得好"。
四念处义释
289
不仅仅是以阿毗达摩的方式来把握善义，还应以外延方式，因此说"果善"等。以安稳义，以四种瑜伽无过失故。"正定"是以止观双方获得完全的定。"一境心"是由于远离散乱而获得专一无散。根据经文"定者如实了知见"，自身在身随观中正定。在那里，产生智见，并且向外在他人的身也产生智见。因此说"向他人身送出智"。"正净"是以正确安立的缘，以胜解、与智相应，安立于内身。"一切处"是在一切处所。"念已说"是配合。世间世出世间混合的随观智见已说，因为两者具有共同性。
七觉支资具义释

290.Etthāti imissā kathāya. Jhānakkhassa vīriyacakkassa ariyamaggarathassa sīlaṃ vibhūsanabhāvena vuttanti āha ‘‘alaṅkāro parikkhāro nāmā’’ti. Sattahi nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi kataparikkhepo, parikhā, uddāpo, pākāro, esikā, palighā, pākārapakkhaṇḍilanti imehi sattahi nagaraparikkhārehi. Sambharīyati phalaṃ etenāti sambhāro, kāraṇaṃ. Bhesajjañhi byādhivūpasamanena jīvitassa kāraṇaṃ. Parivāraparikkhāravasenāti parivārasaṅkhātaparikkhāravasena. Parikkhāro hi sammādiṭṭhiyādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Upecca nissīyatīti upanisā, saha upanisāyāti saupanisoti āha ‘‘saupanissayo’’ti, sahakārīkāraṇabhūto dhammasamūho idha ‘‘upanissayo’’ti adhippeto. Sammā pasatthā sundarā diṭṭhi etassāti sammādiṭṭhi, puggalo, tassa sammādiṭṭhissa. So pana yasmā patiṭṭhitasammādiṭṭhiko, tasmā vuttaṃ ‘‘sammādiṭṭhiyaṃ ṭhitassā’’ti. Sammāsaṅkappo pahotīti maggasammādiṭṭhiyā dukkhādīsu parijānanādikiccaṃ sādhentiyā kāmavitakkādike samugghāṭento sammāsaṅkappo yathā attano kiccasādhane pahoti, tathā pavattiṃ panassa dassento āha ‘‘sammāsaṅkappo pavattatī’’ti. Esa nayo sabbapadesūti ‘‘sammāsaṅkappassa sammāvācā pahotī’’tiādīsu sesapadesu yathāvuttamatthaṃ atidisati.

Ettha ca yasmā nibbānādhigamāya paṭipannassa yogino bahūpakārā sammādiṭṭhi. Tathā hi sā ‘‘paññāpajjoto, paññāsattha’’nti ca vuttā. Tāya hi so avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena nibbānaṃ pāpuṇāti, tasmā ariyamaggakathāyaṃ sammādiṭṭhi ādito gayhati, idha pana puggalādhiṭṭhānadesanāya ‘‘sammādiṭṭhissā’’ti vuttaṃ. Yasmā pana sammādiṭṭhipuggalo nekkhammasaṅkappādivasena sammadeva saṅkappeti, na micchākāmasaṅkappādivasena, tasmā sammādiṭṭhissa sammāsaṅkappo pahoti. Yasmā ca sammāsaṅkappo sammāvācāya upakārako. Yathāha ‘‘pubbe kho gahapati vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti, (saṃ. ni. 

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290
"在此"是指在这个说明中。以戒为禅那之目、精进之轮、圣道之车的庄严，因此说"装饰是资具"。"以七种城邑资具"是指环绕城邑而设置保护的：壕沟、栅栏、城墙、柱子、横木、城垛，这七种城邑资具。"能资助"是指能产生果报者，即因。因为药物通过平息病痛而成为生命的因。"以眷属资具"是指以称为眷属的资具。因为资具即是正见等道法，通过作为正定的俱生等缘而成为资助和建设。"依止"是指亲近依靠，"具依止"是指有依止，因此说"具依止"，这里的"依止"是指作为辅助因的法集。"正见"是指具有正确、善巧、美妙见解的人，"具正见者"是指安住于正见的人。因为他是已确立正见者，所以说"住于正见"。"正思惟生起"，当道正见完成了对苦等的遍知等作用时，正思惟通过铲除欲寻等而成就自己的作用，为了显示它的运作，因此说"正思惟运作"。"这是一切处的方法"，是指在"正思惟者生正语"等其余处，也以如上所说的意义来类推。
在此，因为对于为证得涅槃而修行的瑜伽行者来说，正见有很大的帮助。因此它被称为"慧灯、慧剑"。因为通过它，他驱散无明黑暗，杀灭烦恼盗贼，安稳地到达涅槃，所以在圣道的说明中，首先取正见，但在这里因为是以人为主的教说，所以说"具正见者"。又因为具正见的人以出离思惟等方式正确思惟，而不以邪欲思惟等方式[思惟]，所以具正见者生起正思惟。又因为正思惟有助于正语。如说："居士，先思惟寻察，后发语"。

2.348) tasmā sammāsaṅkappassa sammāvācā pahoti. Yasmā pana ‘‘idañcidañca karissāmā’’ti hi paṭhamaṃ vācāya saṃvidahitvā yebhuyyena te te kammantā sammā payojīyanti, tasmā vācā kāyakammassa upakārikāti sammāvācassa sammākammanto pahoti. Yasmā pana catubbidhaṃ vacīduccaritaṃ, tividhañca kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva ājīvaṭṭhamakasīlaṃ pūrati, na itarassa , tasmā sammāvācassa sammākammantassa ca sammāājīvo pahoti. Visuddhidiṭṭhisamudāgatasammāājīvassa yoniso padhānassa sambhavato sammāājīvassa sammāvāyāmo pahoti. Yoniso padahantassa kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā hotīti sammāvāyāmassa sammāsati pahoti. Yasmā evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samannesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatissa sammāsamādhi pahotīti. Ayañca nayo pubbabhāge nānākkhaṇikānaṃ sammādiṭṭhiādīnaṃ vasena vutto, maggakkhaṇe pana sammādiṭṭhiādīnaṃ tassa tassa sahajātādivasena vutto ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādīnaṃ padānamattho yutto, ayameva ca idhādhippeto. Tenāha ‘‘ayaṃ panattho’’tiādi.

Maggañāṇeti maggapariyāpannañāṇe ṭhitassa taṃsamaṅgino. Maggapaññā hi catunnaṃ saccānaṃ sammādassanaṭṭhena ‘‘maggasammādiṭṭhī’’ti vuttā, sā eva nesaṃ yāthāvato jānanato paṭivijjhanato idha ‘‘maggañāṇa’’ntipi vuttā. Maggavimuttīti maggena kilesānaṃ vimuccanaṃ samucchedappahānameva. Phalasammādiṭṭhi eva ‘‘phalasammāñāṇa’’nti pariyāyena vuttaṃ, pariyāyavacanañca vuttanayānusārena veditabbaṃ. Phalavimutti pana paṭippassaddhippahānaṃ daṭṭhabbaṃ.

Amatassa dvārāti ariyamaggamāha. So pana vinā ca ācariyamuṭṭhinā anantaraṃ abāhiraṃ karitvā yāvadeva manussehi suppakāsitattā vivaṭo. Dhammavinītāti ariyadhamme vinītā. So panettha kilesānaṃ samucchedavinayavasena veditabboti āha ‘‘sammāniyyānena niyyātā’’ti.

Atthīti puthutthavisayaṃ nipātapadaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 4.127; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 2.1.dvattiṃsaākāra; netti. 47) viyāti āha ‘‘anāgāmino ca atthī’’ti. Tenevāha ‘‘atthi cevettha sakadāgāmino’’ti. Bahiddhā saṃyojanapaccayo nibbattihetubhūto puññabhāgo etissā atthīti puññabhāgā, atisayavisiṭṭho cettha atthiattho veditabbo. Ottappamānoti uttasanto bhāyanto. Na pana natthi, atthi evāti dīpeti.

291.Assāti vessavaṇassa. Laddhi pana na atthi paṭividdhasaccattā. ‘‘Abhisamaye viseso natthī’’ti etena sabbepi sabbaññuguṇā sabbabuddhānaṃ sadisā evāti dasseti.

292. Kāraṇassa ekarūpattā imāni pana padānīti na kevalaṃ ‘‘tayidaṃ brahmacariya’’ntiādīni padāni, atha kho ‘‘imamatthaṃ janavasabho yakkho’’tiādīni padāni pīti.

Janavasabhasuttavaṇṇanāya līnatthappakāsanā.

6. Mahāgovindasuttavaṇṇanā



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因此具正思惟者生起正语。又因为通常先以语言安排"我们将做这个那个"，然后那些工作才能正确进行，所以语业有助于身业，因此具正语者生起正业。又因为只有舍弃四种语恶行和三种身恶行，圆满两种善行者才能圆满活命八支戒，而非其他者，所以具正语和正业者生起正命。因为清净见所生起的正命能生起如理精进，所以具正命者生起正精进。因为如理精进者能在身等四处确立正念，所以具正精进者生起正念。因为如是确立的念能观察有助或无助于定的诸法的进程，能使心专注于一个所缘，所以具正念者生起正定。这个方法是就前分位不同刹那的正见等而说，但在道的刹那，就正见等的各自俱生等而说"具正见者生起正思惟"等句的意义是合适的，这也正是这里所要表达的。因此说"这个意义"等。
"在道智"是指住于道摄智的具有彼者。因为道慧以正确见到四谛的意义而称为"道正见"，由于如实了知、通达它们，在这里也称为"道智"。"道解脱"是指由道解脱烦恼，即断除舍断。果正见以"果正智"的方式说，这方式的说法应依所说的方法来理解。果解脱则应视为止息舍断。
"甘露之门"是指圣道。它没有师资秘传，作为内在的、非外在的，为人们所善巧开显。"法所调伏"是指被圣法所调伏。这里应以烦恼的断除调伏来理解，因此说"以正出离而出离"。
"有"是一个表示多种对象的助词，如"在此身中有发"等，因此说"有不还者"。因此又说"此中有一来者"。"福分"是指具有作为外在结缚因缘、成为再生因的福分，这里应理解"有"的意义是极其殊胜的。"怖畏"是指恐惧、害怕。不是没有，而是确实存在。
291
"他"是指毗沙门天王。但没有见解，因为已通达真谛。"在现观上没有差异"，由此显示一切佛陀的一切遍智功德都是相同的。
292
由于原因的同一性，这些句子不仅是指"此梵行"等句子，也指"阇那婆婆夜叉此义"等句子。
阇那婆婆经注释的隐义显明。
6. 大典尊经注释

293.Pañcakuṇḍalikoti vissaṭṭhapañcaveṇiko. Catumaggaṭṭhānesūti catunnaṃ maggānaṃ vinivijjhitvā gataṭṭhānesu. Tattha hi katā sālādayo catūhi disāhi āgatamanussānaṃ upabhogakkhamā honti. ‘‘Evarūpānī’’ti iminā rukkhamūlasodhanādīni ceva yathāsatti annadānādīni ca puññāni saṅgaṇhāti. ‘‘Suvaṇṇakkhandhasadiso attabhāvo iṭṭho kanto manāpo ahosī’’ti pāṭho. Sakaṭasahassamattanti vāhasahassamattaṃ, vāho pana vīsati khārī, khārī soḷasadoṇamattā, doṇaṃ soḷasa nāḷiyo veditabbā. Kumbhaṃ dasambaṇāni. ‘‘Sahassanāḷiyo’’ti keci. Rattasuvaṇṇakaṇṇikanti rattasuvaṇṇamayaṃ vaṭaṃsakaṃ.

Yasmā majjhimayāme eva devatā satthāraṃ upasaṅkamituṃ avasaraṃ labhanti, tasmā ‘‘ekakoṭṭhāsaṃ atītāyā’’ti vuttaṃ. Atikkantavaṇṇoti ativiya kamanīyarūpo, kevalakappanti vā manaṃ ūnaṃ avasesaṃ, īsakaṃ asamattanti attho bhagavato hi samīpaṭṭhānaṃ muñcitvā sabbo gijjhakūṭavihāro tena obhāsito. Tenāha ‘‘candimā viyā’’tiādi.

Devasabhāvaṇṇanā



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"五髻"是指散开的五绺发辫。"四衢之处"是指四条道路交会贯通之处。因为在那里建造的休息亭等，对从四方来的人都适合使用。"如此类"，由此包括清理树下等以及随力所能的布施食物等功德。"如黄金堆般的身体是可意、可爱、可乐"，这是经文。"一千车量"是指一千担量，一担等于二十佉梨，一佉梨等于十六斗量，应知一斗等于十六纳利。一缸等于十安跋那。有人说"一千纳利"。"赤金耳环"是指用赤金制成的耳饰。
因为诸天只在中夜时分才得到亲近世尊的机会，所以说"已过一分"。"超胜光辉"是指极其悦意的容貌，或者说"整个"是指稍有不足的其余，意思是稍微不完全。除了亲近世尊的地方外，整个耆阇崛山精舍都被他的光明照耀。因此说"如月"等。
天众会堂义释

294.Ratanamattakaṇṇikarukkhanissandenāti ratanappamāṇarukkhamayakūṭadānapuññanissandena, tassa vā puññassa nissandaphalabhāvena. Nibbattasabhāyanti samuṭṭhitaupaṭṭhānasālāyaṃ. Maṇimayāti padumarāgādimaṇimayā. Āṇiyoti thambhatulāsaṅghāṭakādīsu vāḷarūpādisaṅghāṭanakaāṇiyo.

Gandhabbarājāti gandhabbakāyikānaṃ devatānaṃ rājā. Ye tāvatiṃsānaṃ āsannavāsino cātumahārājikā devā, te purato karonto ‘‘dvīsu devalokesu devatā purato katvā nisinno’’ti vutto. Sesesupi tīsu ṭhānesu eseva nayo.

Nāgarājāti nāgānaṃ adhipati, na pana sayaṃ nāgajātiko.

Āsati nisīdati etthāti āsanaṃ, nisajjaṭṭhānanti āha ‘‘nisīdituṃ okāso’’ti. ‘‘Etthā’’ti padaṃ nipātamattaṃ, etthāti vā etasmiṃ pāṭhe. Atthuddhāranayena vattabbaṃ pubbe vuttaṃ catubbidhameva. Tāvatiṃsā, ekacce ca cātumahārājikā yathāladdhāya sampattiyā thāvarabhāvāya, āyatiṃ sodhanāya ca pañca sīlāni rakkhanti, te tassa visodhanatthaṃ pavāraṇāsaṅgahaṃ karonti. Tena vuttaṃ ‘‘mahāpavāraṇāyā’’tiādi.

Vassasahassanti manussagaṇanāya vassasahassaṃ.

Pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te ‘‘khārakā’’ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana ‘‘jālakajātoti ekajālo viya jāto’’ti atthaṃ vadanti. Pārichattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti, tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalakajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampati vikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasito.

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhanakavāto . Naccantoti nānāvidhabhattiṃ sannivesavasena naccanaṃ karonto. Aññataradevatānanti nāmagottavasena appaññātadevatānaṃ.

Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

Aṭṭha divaseti pañcamiyā saddhiṃ pakkhe cattāro divase sandhāya vuttaṃ. Yathāvuttesu aṭṭhasu divasesu dhammassavanaṃ nibaddhaṃ tadā pavattatīti tato aññadā kāritaṃ sandhāyāha ‘‘akāladhammassavanaṃ kārita’’nti. Cetiye chattassa heṭṭhā kātabbavedikā chattavedikā. Cetiyaṃ parikkhipitvā padakkhiṇakaraṇaṭṭhānaṃ antokatvā kātabbavedikā puṭavedikā. Cetiyassa kucchiṃ parikkhipitvā taṃ sambandhameva katvā kātabbavedikā kucchivedikā. Sīharūpapādakaṃ āsanaṃ sīhāsanaṃ. Ubhosu passesu sīharūpayuttaṃ sopānaṃ sīhasopānaṃ.

Attamanāhonti aniyāmanakabhāvato. Tenevāha ‘‘mahāpuññe purakkhatvā’’tiādi. Pavāraṇāsaṅgahatthāya sannipatitāti veditabbā ‘‘tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā’’ti (dī. ni. 2.294) vacanato.

295.Navahi kāraṇehīti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) vuttehi arahattādīhi navahi buddhānubhāvadīpanehi kāraṇehi. Dhammassa cāti ettha ca-saddo avuttasamuccayatthoti tena sampiṇḍitamatthaṃ dassento ‘‘ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipatti’’nti āha.

Aṭṭhayathābhuccavaṇṇanā



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"宝量耳环树的异熟"是指宝石大小的木制顶部布施功德的异熟，或者是那个功德的异熟果报。"所生会堂"是指建立起来的集会堂。"摩尼所成"是指由红宝石等宝石所成。"销钉"是指在柱子、横梁、框架等处装饰野兽图案等的连接销钉。
"乾闼婆王"是指乾闼婆身天的国王。因为四大王天是三十三天的近邻居民，把他们放在前面，所以说"把两个天界的天神放在前面而坐"。其余三处也是这个道理。
"龙王"是指龙的主宰，但他自己不是龙族。
"座"是指坐处，所以说"可坐之处"。"在此"是助词，或者"在此"是指在这段文中。以义理说明的方式，应说前面所说的四种。三十三天和一些四大王天为了维护所得的成就，和未来的清净，持守五戒，他们为了清净而举行自恣集会。因此说"大自恣"等。
"千年"是指以人间计算的千年。
"叶落"是指掉落的叶子。"芽生"是指生出小芽。那些极小的青色芽被称为"芽"。"网生"是指由那些小芽生成网状，完全如网般生长。有些人说"网生是指如一张网般生长"。据说波利差多迦树在生芽时全树都是嫩叶，那些嫩叶闪耀着光亮的珊瑚色，因此它全体闪耀地矗立。"蓓蕾生"是指生出大蕾。"花萼生"是指生出针状裂开，正在开放的状态。"全盛开"是指完全开放绽放。
"切割风"是指由天神福业所生能切割花朵的风。"切割"是指切断。"接受风"是指接受已切断花朵的风。"舞动"是指以各种方式排列而作舞蹈。"某些天神"是指依名姓不为人知的天神。
"尘圈"是指尘土的聚集。"触及顶部"是指碰到善法堂的顶部。
"八天"是指加上第五天，是指半月中的四天。在所说的八天中，法会是固定的，那时举行，所以针对在其他时候举行的说"举行非时法会"。塔下伞盖下应建造的栏杆是伞盖栏杆。环绕塔身，包括右绕处而建造的栏杆是外栏杆。环绕塔腹并与之相连而建造的栏杆是腹栏杆。狮子造型支脚的座位是狮子座。两侧有狮子造型的阶梯是狮子阶梯。
"心满意足"是因为没有限制。因此说"以大福德者为首"等。应知他们是为了自恣集会而聚集的，因为经说"在布萨日十五日自恣的圆满满月夜"。
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"九种因"是指以"如是世尊是阿罗汉"等所说的阿罗汉等九种显示佛陀威力的因。"以及法"中的"以及"表示总括未说的意义，因此显示所总括的意义说"以及僧众的正直行道等差别的善行道"。
八真实赞叹义释


296. Yathā anantameva ānañcaṃ, bhisakkameva bhesajjaṃ , evaṃ yathābhūtā eva yathābhuccāti pāḷiyaṃ vuttanti āha ‘‘yathābhucceti yathābhūte’’ti. Vaṇṇetabbato kittetabbato vaṇṇā, guṇā. Kathaṃ paṭipannoti hetuavatthāyaṃ, phalaavatthāyaṃ, sattānaṃ upakārā vatthāyanti tīsupi avatthāsu lokanāthassa bahujanahitāya paṭipattiyā kathetukamyatāpucchā. Tathā hi naṃ ādito paṭṭhāya yāva pariyosānā saṅkhepeneva dassento ‘‘dīpaṅkarapādamūle’’tiādimāha. Tattha abhinīharamānoti abhinīhāraṃ karonto. Yaṃ panettha mahābhinīhāre, pāramīsu ca vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttaṃ evāti tattha vuttanayeneva veditabbaṃ.

‘‘Khantivāditāpasakāle’’tiādi (jā. 1.khantīvādījātaka) hetuavatthāyameva anaññasādhāraṇāya sudukkarāya bahujanahitāya paṭipattiyā vibhāvanaṃ. Yathādhippetaṃ hitasukhaṃ yāya kiriyāya vinā na ijjhati, sāpi tadatthā evāti dassetuṃ ‘‘tusitapure yāvatāyukaṃ tiṭṭhantopī’’tiādi vuttaṃ.

Dhammacakkappavattanādi (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

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就如无边即是无所有，医药即是药物，同样如实即是如真实，在圣典中说的，因此说"如真实即是如实"。"称赞"是因为应当称颂、应当赞叹，即功德。"如何行道"是询问如何为了众生利益而在因位、果位、利益众生位这三个位置上，世间导师为了众多人的利益而行道的渴望。因此从开始到最后以简略方式显示，说"在燃灯佛足下"等。其中"发愿"是指作大愿。在此关于大愿和波罗蜜应说的，在《梵网经》注释中已说，应依那里所说的方式理解。
"忍辱仙人时"等是在因位显示无与伦比、极难行持、为众生利益的行道。为了显示若无某种行为则所期望的利益安乐不能成就，那也是为了此义，因此说"住兜率天尽寿时"等。
转法轮等;

3.30) pana nibbattitā bahujanahitāya paṭipatti. Āyusaṅkhārossajjanampi ‘‘ettakaṃ kālaṃ tiṭṭhāmī’’ti pavattiyā bahujanahitāya paṭipatti. Anupādisesāya nibbānadhātuyā parinibbānavasena bahujanahitāya paṭipatti. Tenāha ‘‘yāvassā’’tiādi. Sesapadānīti ‘‘bahujanasukhāyā’’tiādīni padāni. Pacchimanti ‘‘atthāya hitāya sukhāyā’’ti padattayaṃ. Purimassāti tato purimassa padattayassa. Atthoti atthaniddeso.

Yadipi atītenaṅgena samannāgatā satthāro ahesuṃ, tepi pana buddhā evāti atthato amhākaṃ satthā anaññoti āha ‘‘atītepi buddhato aññaṃ na samanupassāmā’’ti. Yathā ca atīte, evaṃ anāgate cāti ayamattho nayato labbhatīti katvā vuttaṃ ‘‘anāgatepi na samanupassāmā’’ti. Sakko pana devarājā tamatthaṃ atthāpannameva katvā ‘‘na panetarahi’’ iccevāha. Kiṃ sakko kathetīti vicāretvāti ‘‘neva atītaṃse samanupassamā’ti vadanto sakko kiṃ kathetī’’ti vicāraṇaṃ samuṭṭhapetvā. Yasmā atīte buddhā ahesuṃ, anāgate bhavissantīti nāyamattho sakkena devarājena pariññāto, te pana buddhasāmaññena amhākaṃ bhagavatā saddhiṃ gahetvā etarahi aññassa sabbena sabbaṃ abhāvato tathā vuttanti dassetuṃ ‘‘etarahī’’tiādi vuttaṃ. Svākkhātādīnīti svākkhātapadādīni. Kusalādīnīti ‘‘idaṃ kusala’’ntiādīni padāni.

Gaṅgāyamunānaṃ asamāgamaṭṭhāne udakaṃ bhinnavaṇṇaṃ hontampi samāgamaṭṭhāne abhinnavaṇṇaṃ evāti āha ‘‘vaṇṇenapi saṃsandati sametī’’ti. Tattha kira gaṅgodakasadisameva yamunodakaṃ. Yathā nibbānaṃ kenaci kilesena anupakkiliṭṭhatāya parisuddhaṃ, evaṃ nibbānagāminipaṭipadāpi kenaci kilesena anupakkiliṭṭhatāya parisuddhāva icchitabbā. Tenāha ‘‘na hī’’tiādi. Yena parisuddhatthena nibbānassa, nibbānagāminiyā paṭipadāya ca ākāsūpamatā, so kenaci anupalepo, anupakkileso cāti āha ‘‘ākāsampi alaggaṃ parisuddha’’nti. Idāni tamatthaṃ nidassanena vibhūtaṃ katvā dassetuṃ ‘‘candimasūriyāna’’ntiādi vuttaṃ. Saṃsandati yujjati paṭipajjitabbatāpaṭipajjanehi aññamaññānucchavikatāya.

Paṭipadāya ṭhitānanti paṭipadaṃ maggapaṭipattiṃ paṭipajjamānānaṃ. Vusitavatanti brahmacariyavāsaṃ vusitavantānaṃ etesaṃ. Laddhasahāyoti etāsaṃ paṭipadānaṃ vasena laddhasahāyo. Tattha tattha sāvakehi satthu kātabbakicce. Idaṃ pana ‘‘adutiyo’’tiādi suttantare āgatavacanaṃ aññehi asadisaṭṭhena vuttaṃ, na yathāvuttasahāyābhāvato. Apanujjāti apanīya vivajjetvā. ‘‘Apanujjā’’ti ca antogadhāvadhāraṇaṃ idaṃ vacanaṃ ekantikattā tassa apanodassāti vuttaṃ ‘‘apanujjevā’’ti.


我来为您直译这段巴利文：
3.30.
而转法轮等是为众生利益而修行。舍寿也是以"我住世如此长时"的方式为众生利益而修行。以无余涅槃界般涅槃的方式为众生利益而修行。因此说"乃至他的"等。"其余诸句"是指"为众人安乐"等诸句。"后面的"是指"为义利、为利益、为安乐"三句。"前面的"是指在那之前的三句。"义"是义的说明。
虽然过去也有具足过去分的导师，但他们也都是佛陀，因此从义理上说我们的导师是无与伦比的，所以说"在过去我们也不见有异于佛陀者"。如同在过去，在未来也是如此，这个意思从理趣可得，因此说"在未来也不见"。但帝释天王把那义理确定后只说"而今则没有"。"考虑帝释说什么"是指对"我们不见于过去分"这样说的帝释在说什么进行考虑。因为过去有诸佛，未来将有诸佛，这个意思不为帝释天王所了知，但是由于以佛陀的共同性与我们的世尊一起把握，而现在完全没有其他[佛]，所以如此说，为了显示这点而说"现在"等。"善说等"是指善说等诸句。"善等"是指"此是善"等诸句。
恒河、阎牟那河在未会合处的水虽有不同颜色，但在会合处却是同一颜色，因此说"以色也相流、相合"。据说那里阎牟那河水与恒河水相同。如同涅槃因为不被任何烦恼污染而清净，同样通往涅槃之道也应当因为不被任何烦恼污染而完全清净。因此说"因为不"等。由于涅槃和通往涅槃之道以清净义而如虚空，它不被任何[烦恼]粘着、污染，因此说"虚空也无着、清净"。现在为了以譬喻使那义理明显而显示，说"日月"等。相流、相应是指以应行道和行道彼此相称。
"住于道者"是指正在修行道、道行者。"已住者"是指已住梵行者。"得伴侣"是指依这些道而得伴侣。在各处由声闻对导师应作的事。这"无二"等是在其他经中所说的句子，是就与他人不同的意义而说，不是因为没有如上所说的伴侣。"舍离"是指除去、避开。"舍离"这个词包含决定，因为那舍离是确定的，所以说"一定舍离"。


Labbhatīti lābho, so pana ukkaṃsagativijānanena sātisayo, vipulo eva ca idhādhippetoti āha ‘‘mahālābho uppanno’’ti. Ussannapuññanissandasamuppannoti yathāvuttakālaṃ sambhatasuvipulauḷāratarapuññābhisandato nibbatto.‘‘Ime nibbattā, ito paraṃ mayhaṃ okāso natthī’’ti ussāhajāto viya uparūpari vaḍḍhamāno udapādi. Sabbadisāsu hi yamakamahāmegho uṭṭhahitvā mahāmeghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya bhagavato idaṃ lābhasakkārasilokaṃ nibbattayiṃsu, tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo upagantvā ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake, tesu tesu ca suttesu āgatanayena veditabbaṃ. Tenāha ‘‘lābhasakkāro mahogho viyā’’tiādi.

Paṭipāṭibhattanti bahūsu ‘‘dānaṃ dassāmā’’ti āhaṭapaṭipāṭikāya uṭṭhitesu anupaṭipāṭiyā dātabba bhattaṃ.

Matthakaṃ patto anaññasādhāraṇattā tassa dānassa. Upāyaṃ ācikkhi nāgarānaṃ asakkuṇeyyarūpena dānaṃ dāpetuṃ. Sālakalyāṇirukkhā rājapariggahā aññehi asādhāraṇā, tasmā tesaṃ padarehi maṇḍapo kārito, hatthino ca rājabhaṇḍabhūtā nāgarehi na sakkā laddhunti tehi chattaṃ dhārāpitaṃ, tathā khattiyadhītāhi veyyāvaccaṃ kāritaṃ. ‘‘Pañca āsanasatānī’’ti idaṃ sālakalyāṇimaṇḍape paññatte sandhāya vuttaṃ, tato bahi pana bahūni paññattāni ahesuṃ . Catujjātiyagandhaṃ pisati buddhappamukhassa saṅghassa pūjanatthañceva pattassa ubbaṭanatthañca. Udakanti pattadhovanaudakaṃ. Anagghāni ahesuṃ anaggharatanābhisaṅkhatattā.

Sattadhā muddhā phalissati anādarakāraṇādinā. Kāḷaṃ olokessāmīti kāḷaṃ evaṃ anupekkhissāmi, tassa uppajjanakaṃ anatthaṃ pariharissāmīti attho.

Kadariyāti thaddhamaccharino puññakammavimukhā. Devalokaṃ na vajanti puññassa akatattā, maccharibhāvena ca pāpassa pasutattā. Bālāti duccintitacintanādinā bālalakkhaṇayuttā. Nappasaṃsanti dānaṃ pasaṃsitumpi na visahanti. Dhīroti dhītisampanno uḷārapañño parehi kataṃ dānaṃanumodamānopi, teneva dānānumodaneneva. Sukhī paratthāti paraloke kāyikacetasikasukhasamaṅgī hoti.

Vararojo nāma tasmiṃ kāle eko khattiyo, tassa vararojassa. Anavajja…pe… phaleyya abhūtavādibhāvatoti adhippāyo. Atirekapadasahassena tiṃsādhikena aḍḍhateyyagāthāsatena vaṇṇameva kathesi rūpappasannatāya ca.

Yāva maññe khattiyāti ettha yāvāti avadhiparicchedavacanaṃ, aññeti nipātamattaṃ, yāva khattiyā khattiye avadhiṃ katvā sabbe devamanussāti adhippāyo. Tenāha ‘‘khattiyā brāhmaṇā’’tiādi. Madapamattoti lābhasakkārasilokamadena pamatto ceva tadanvayena pamādena pamatto ca hutvā.

Tadanvayamevāti tadanugatameva. Vācā…pe… sametīti vacīkammakāyakammāni aññamaññaṃ aviruddhāni, aññadatthu saṃsandanti. Ajā eva migāti ajāmigā, te ajāmige.


我来为您直译这段巴利文：
"获得"即是得，而那以了知最上行相而有殊胜，这里所意指的也是广大，因此说"生起大得"。"由盛福德之流所生"是指从如前所说时间积集的极其广大、殊胜的福德之流而生。如同生起"这些已生，此后我没有机会"的精进一样，[利养]越来越增长而生起。就像在一切方向生起双重大云，如大云一般，一切波罗蜜好像"我们要在一生中给予果报"而结合一样，生起世尊这利养、恭敬、称誉。因此手持食物、饮料、衣服、车乘、花鬘、香料、涂油等的刹帝利、婆罗门等前来后说"佛在哪里？世尊在哪里？天中天在哪里？人中牛王在哪里？人中狮子在哪里？"寻找世尊，以百辆车运来资具却得不到机会的人，就像安达迦温达（Andhakavinda）婆罗门等一样，车头相接而立、跟随，绵延一由旬。一切应依《犍度》和那些经中所说的方式了知。因此说"利养恭敬如大流"等。
"次第食"是指当许多人带来"我们要布施"而排队时应依次第给予的食物。
"达到顶点"是因为那布施是无与伦比的。说明方便是为了使城中居民以他们不能做到的方式布施。沙罗迦利亚尼（Sālakalyāṇi）树是王家所有、他人不共，因此用它们的木板造作帐篷，大象是王家之物，城中居民不能获得，所以用它们撑伞，同样使刹帝利女行侍奉。"五百座位"是就沙罗迦利亚尼帐篷内所设而说，在外面还设有很多。捣四种香是为了供养以佛为首的僧团以及为了清洁钵。"水"是洗钵水。"无价"是因为由无价宝所造作。
"头将裂为七分"是因为不恭敬等原因。"我要看顾黑人"是指我要这样照顾黑人，意思是我要避免对他生起的不利。
"悭吝者"是指顽固吝啬、背离福业者。"不往生天界"是因为没有作福，以及以吝啬性而从事恶。"愚者"是指具足以恶思惟等为相的愚相。"不赞叹布施"是指连赞叹布施也不敢。"贤者"是指具足坚毅、殊胜智慧，即使只是随喜他人所作的布施，也以那布施随喜本身。"他世安乐"是指在来世具足身心之乐。
"伐罗柔迦"（Vararoja）是当时一位刹帝利的名字，[属于]那伐罗柔迦。"无过..."乃至"应破"是指[头]应破为[七分]，因为成为妄语者的意思。以殊胜的一千余语、三百五十偈颂只说赞美，是因为[其]形色清净。
"就如刹帝利"中，"就"是表示限定，"如"只是不变词，意思是以刹帝利为限定的一切天人。因此说"刹帝利、婆罗门"等。"陶醉放逸"是指因利养、恭敬、称誉的陶醉而放逸，以及随顺于那[陶醉]的放逸而放逸。
"随顺于彼"即是随行于彼。"语...乃至...相应"是指语业、身业互不相违，而且确实相流。"山羊鹿"即是山羊形态的鹿，[对]那些山羊鹿。


Tiṇṇavicikiccho sabbaso atikkantavicikicchākantāro . Nanu ca sabbepi sotāpannā tiṇṇavicikicchā, vigatakathaṃkathā ca? Saccametaṃ, idaṃ pana na tādisaṃ tiṇṇavicikicchataṃ sandhāya vuttaṃ, atha kho sabbasmiṃ ñeyyadhamme sabbākārāvabodhasaṅkhātasanniṭṭhānavasena sabbaso nirākataṃ sandhāyāti dassento ‘‘yathā hī’’ti ādimāha. Ussannussannattāti paroparabhāvato, ayañca attho bhagavato anekadhātunānādhātuñāṇabalenapi ijjhati. Sabbattha vigatakathaṃkatho sabbadassāvibhāvato. Sabbesaṃ paramatthadhammānaṃ saccābhisamayavasena paṭividdhattā vuttaṃ ‘‘vohāravasenā’’ti vā nāmagottādivasenāti attho.

Pariyositasaṅkappoti sabbaso niṭṭhitamanoratho. Nanu ca ariyamaggena pariyositasaṅkappatā nāma soḷasakiccasiddhiyā katakaraṇīyabhāvena, na sabbañeyyadhammāvabodhenāti codanaṃ sandhāyāha ‘‘pubbeananussutesū’’tiādi. Sāvakānaṃ sāvakapāramiñāṇaṃ viya, hi paccekabuddhānaṃ paccekabodhiñāṇaṃ viya ca sammāsambuddhānaṃ sabbaññutaññāṇaṃ catusaccābhisambodhapubbakamevāti. Ananussutesūti na anussutesu. Sāmanti sayameva. Padadvayenāpi parato ghosena vināti dasseti. Tatthāti nimittatthe bhummaṃ, saccābhisambodhanimittanti attho. Saccābhisambodho ca aggamaggavasenāti daṭṭhabbaṃ. Balesu ca vasībhāvanti dasannaṃ balañāṇānaṃ yathāruci pavatti. Jātattā jātāti sammāsambuddhe vadati.

297. Tattha tattha rājadhāniādike nibaddhavāsaṃ vasanto. Tīsu maṇḍalesu yathākālaṃ cārikaṃ caranto.

298.Assāti phalassa. Tanti kāraṇaṃ. Dvinnampi ekato uppattiyā kāraṇaṃ natthi, pageva tiṇṇaṃ, catunnaṃ vāti. ‘‘Ettha cā’’tiādi ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuyā pamāṇaparicchedadassanatthaṃ āraddhaṃ.

Yāvatāti yattakena ṭhānena. Pariharantīti sineruṃ parikkhipantā parivattanti. Disāti disāsu, bhummatthe etaṃ paccattavacanaṃ. Bhanti dibbanti. Virocanāti obhāsantā, virocanā vā sobhamānā candimasūriyā bhanti, tato eva disā ca bhanti.Tāva sahassadhāti tattako sahassaloko.

Ettakanti imaṃ cakkavāḷaṃ majjhe katvā imināva saddhiṃ cakkavāḷaṃ dasasahassaṃ. Yaṃ panettha vattabbaṃ, taṃ mahāpadānavaṇṇanāyaṃ vuttameva. Na paññāyatīti tīsu piṭakesu anāgatattā.

Sanaṅkumārakathāvaṇṇanā

300.Vaṇṇenāti rūpasampattiyā. Suviññeyyattā taṃ anāmasitvā yasasaddasseva atthamāha. Alaṅkāraparivārenāti alaṅkārena ca parivārena ca. Puññasiriyāti puññiddhiyā.

301.Sampasādaneti sampasādajanane. Saṃpubbo khā-saddo jānanattho ‘‘saṅkhāyetaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) viyāti āha ‘‘jānitvā modāmā’’ti.

Govindabrāhmaṇavatthuvaṇṇanā



我来为您直译这段巴利文：
"度疑"是指完全超越疑惑的荒野。难道不是所有的预流者都已度疑、离疑问吗？这是真的，但这里不是就那样的度疑而说，而是就一切所知法中以完全了知一切行相的决定而完全除去[疑]而说，为了显示这点而说"因为如"等。"极其增长"是指超越[常态]，这个意思也由世尊的种种界、异界智力而成就。"于一切处离疑"是因为显明一切见。因为通过实谛现观通达一切胜义法而说"依世俗"，或者说是依名姓等的意思。
"圆满志愿"是指完全达成心愿。难道不是以圣道而名为圆满志愿是以完成十六作用而成就所作，而不是以了知一切所知法吗？为了回应这个质疑而说"于前所未闻"等。因为如声闻的声闻波罗蜜智，独觉的独觉菩提智，正等正觉者的一切智智都是以四谛现等觉为先的。"未闻"是指非随闻。"自"是指自己。以这两个词显示无须他言。"于此"是表示因缘的处格，意思是以实谛现等觉为因。应知实谛现等觉是依最上道。"于诸力自在"是指十力智随意运转。"已生"是指已生[正等觉]而说正等觉者。
297.
住于各处王都等处的固定住所。在三个区域中适时游行。
298.
"彼"是指果。"彼"是因。两个也不能同时生起，更不用说三个、四个。"此中"等是为了显示所说"一世界"的量度界限而开始。
"乃至"是指以多少处所。"运行"是指环绕须弥山而转。"方"是在诸方，这是主格表处格。"光耀"是放光。"照耀"是发光，或照耀即光辉的日月光耀，因此诸方也光耀。"如是千倍"是指如此[大小]的千世界。
"如是"是指以此轮围[世界]为中心，连同此[轮围世界]共一万轮围[世界]。在此应说的，在《大本经》注释中已说。"不显现"是因为在三藏中未出现。
常童形天说明义释
300.
"以容色"是指以色相圆满。因为容易理解，所以不触及那个而只说"称誉"的意思。"以庄严眷属"是指以庄严和眷属。"福德庄严"是指福德神通。
301.
"于净信"是指于生起净信。前缀saṃ的khā词根有了知义，如"了知而受用此"等，因此说"知已我们欢喜"。
典尊婆罗门事迹义释;

304.Yāvadīgharattanti yāva parimāṇato, aparimitakālaparidīpanametanti āha ‘‘ettakanti…pe… aticiraratta’’nti. Mahāpaññova so bhagavāti tena brahmunā anumatipucchāvasena devānaṃ vuttanti dassento ‘‘mahāpaññova so bhagavā. Noti kathaṃ tumhe maññathā’’ti āha. Sayamevetaṃ pañhaṃ byākātukāmo ‘‘bhūtapubbaṃ bho’’ti ādiṃ āhāti sambandho. Evaṃ pana byākarontena atthato ayampi attho vutto nāma hotīti dassento ‘‘anacchariyameta’’nti ādimāha. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtamārānaṃ. ‘‘Anacchariyameta’’nti vuttamevatthaṃ nigamanavasena ‘‘kimettha acchariya’’nti punapi vuttaṃ.

Rañño diṭṭhadhammikasamparāyikaatthānaṃ puro dhānato pure pure saṃvidhānato purohitoti āha ‘‘sabbakiccānianusāsanapurohito’’ti. Govindiyābhisekenāti govindassa ṭhāne ṭhapanābhisekena. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Jotitattāti āvudhānaṃ jotitattā. Pālanasamatthatāyāti rañño, aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya.

Sammā vossajjitvāti suṭṭhu tassevāgāravabhāvena vissajjitvā niyyātetvā. Taṃ tamatthaṃ kiccaṃ passatīti atthadaso.

305. Bhavanaṃ vaḍḍhanaṃ bhavo, bhavati etenāti vā bhavo, vaḍḍhikāraṇaṃ sandhivasena ma-kārāgamo, o-kārassa ca a-kārādesaṃ katvā ‘‘bhavamatthū’’ti vuttaṃ. Bhavantaṃ jotipālanti pana sāmiatthe upayogavacananti āha ‘‘bhoto’’ti. Mā paccabyāhāsīti mā paṭikkhipīti attho. So pana paṭikkhepo paṭivacanaṃ hotīti āha ‘‘mā paṭibyāhāsī’’ti. Abhisambhosīti kammantānaṃ saṃvidhāne samattho hotīti āha ‘‘saṃvidahitvā’’ti. Bhavābhavaṃ, paññañca vindi paṭilabhīti govindo, mahanto govindo mahāgovindo. ‘‘Go’’ti hi paññāyetaṃ adhivacanaṃ gacchati atthe bujjhatīti.

Rajjasaṃvibhajanavaṇṇanā

306.Ekapitikā vemātukā kaniṭṭhabhātaro. Ayaṃ abhisittoti ayaṃ reṇu rājakumāro pitu accayena rajje abhisitto. Rājakārakāti rājaputtaṃ rajje patiṭṭhāpetāro.

307. Madentīti madanīyāti kattusādhanataṃ dassento ‘‘madakarā’’ti āha. Madakaraṇaṃ pana pamādassa visesakāraṇanti vuttaṃ ‘‘pamādakarā’’ti.

308. Reṇussa rajjasamīpe dasagāvutamattavitthatāni hutvā aparabhāge tiyojanasataṃ vitthatattā sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. Vitānasadisaṃ caturassabhāvato.

310.Sahāti gāthāya padaparipūraṇatthaṃ vuttaṃ. Tassa atthaṃ dassento ‘‘teneva sahā’’ti āha. Sahāti vā avinābhāvatthe nipāto, so saha āsuṃ satta bhāradhāti yojetabbo, tena te desantare vasantā vicittena sahabhāvino avinābhāvinoti dīpeti. Rajjabhāraṃ dhārenti attani āropenti vahantīti bhāradhā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Kittisaddaabbhuggamanavaṇṇanā

311.Anupurohite ṭhapesīti anupurohite katvā ṭhapesi, anupurohite vā ṭhāne ṭhapesi. Tisavanaṃ karonte sandhāya ‘‘divasassa tikkhattu’’nti vuttaṃ. Dvīsu sandhīsu savanaṃ karonte sandhāya ‘‘sāyaṃ, pāto vā’’ti vuttaṃ. Tato paṭṭhāyāti vatacariyaṃ matthakaṃ pāpetvā nhātakālato pabhuti.



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304
"如是长时"是指多长，表示无限时间，因此说"如此...乃至...极长时"。"彼世尊确实是大智慧"是显示被那梵天以寻求认可的方式对诸天所说，因此说"彼世尊确实是大智慧。否则你们如何认为？"。欲自解答此问而说"诸位，曾有"等为开始的连系。显示以如此解答实际上也说了这个意思，因此说"这不稀奇"等。"三魔"是指烦恼、行作、天子魔。以结论的方式再次说"此中何稀奇"是重述已说的"这不稀奇"的意思。
因为在前、在先安排国王现世、来世利益，所以称为司祭，因此说"指导一切事务的司祭"。"以典尊灌顶"是指以安立于典尊位置的灌顶。据说那是那婆罗门家族世代相传的职位。"光耀"是因为武器的光耀。"能护持"是指能够护持国王和无量的众生免于不利。
"善释放"是指以对他的恭敬性而善释放、交付。"见彼彼义务"是见其所应做的事。
305
"存在"是增长，或者说由此而有故为存在，以连音增加ma音，并将o音替换为a音而说"存在"。"尊者护明"是宾格表示主格的意思，因此说"尊者的"。"莫反驳"意思是莫拒绝。那拒绝成为反语，因此说"莫反语"。"能胜任"是指在安排诸事务上有能力，因此说"安排后"。因为得到存在和智慧，所以称为典尊，大典尊是伟大的典尊。因为"牛"是智慧的代称，因为通达义理。
分国说明
306
同父异母的弟弟们。"此已灌顶"是指这热努王子在父亡后被灌顶于王位。"造王者们"是指立太子于王位者。
307
显示以作者义而说"能醉"即是"令醉"。而令醉是放逸的特别因，因此说"令放逸"。
308
设立所有六个王国如车口，因为它们位于热努王国附近约十牛吼之距，后来扩展到三百由旬宽。如帐篷因为是四方形。
310
"俱"是为了填补偈颂而说。显示其意义而说"与彼俱"。或者"俱"是表示不相离义的不变词，应结合为"彼等七担负者俱"，由此显示他们虽住在他方而以种种方式相互不相离。担负、承担、荷负王国重担故为担负者。
第一诵分说明终
称誉声上升说明
311
"立为副司祭"是指任命为副司祭，或立于副司祭位。关于每日三次诵经者而说"一日三次"。关于在两个时分诵经者而说"晚、朝"。"从此以后"是指从完成梵行仪式沐浴之时开始。

312.Abhiuggacchīti uṭṭhahi udapādi. Acintetvāti ‘‘kathaṃ kho ahaṃ brahmunā saddhiṃ manteyya’’nti acintetvā evaṃ cittampi anuppādetvā. Tena samāgamanasseva abhāvato amantetvā. Taṃ disvāti taṃ karuṇābrahmavihārabhāvanaṃ brahmadassanūpāyaṃ disvā ñāṇacakkhunā.

313.Evanti evaṃ rañño ārocetvā paṭisallānaṃ upagate. Sabbatthāti sabbesu channaṃ khattiyānaṃ, sattannaṃ brāhmaṇamahāsālānaṃ , sattannaṃ nāṭakasatānaṃ, cattārīsāya ca bhariyānaṃ āpucchanavāresu.

316.Sādisiyoti jātiyā sādisiyoti āha ‘‘samavaṇṇā samajātikā’’ti.

317.Santhāgāranti jhānamanasikārena bahi visaṭavitakkavūpasamanena cittassa santhambhanaṃ agāraṃ, jhānasālanti attho. Gahitāvāti bhāvanānuyogena mahāsattena attano cittasantāne uppādanavasena gahitā eva. Natthi jhāneneva vikkhambhitattā. Visesato hissa karuṇāya bhāvitattā anabhirati ukkaṇṭhanā natthi, mettāya bhāvitattā bhayaparitassanā natthi. Ukkaṇṭhanāti pana brahmadassane ussukkaṃ, paritassanāti tadabhipatthanāti āha ‘‘brahmuno panā’’tiādi.

Brahmunāsākacchāvaṇṇanā

318.Cittutrāsoti cittassa utrāsanamattaṃ. Kathanti sattanikāyanivāsaṭṭhānanāmagottādīnaṃ vasena kena pakārena. Tenāha ‘‘ki’’ntiādi.

Soti ye te panakanasanantabandhasatanasanaṅkumārakālanāmakā loke pākaṭā paññātā brahmāno, tesu sanaṅkumāro nāmāhanti dasseti.

Agghanti garuṭṭhāniyānaṃ dātabbaṃāhāraṃ. Madhusākanti madhurāhāraṃ, yaṃ kiñci atithino dātabbaṃ āhāraṃ upacāravasena evaṃ vadati. Tenāha ‘‘madhusākaṃ panā’’tiādi. Pucchāmāti nimantanavasena pucchāma.

319. Mahāsatto cattāro brahmavihāre bhāvetvā ṭhitopi tesu ‘‘brahmasahabyatāya maggo’’ti anibbematikatāya ‘‘kaṅkhī’’ti avoca. Keci pana ‘‘tapokammena parikkhīṇasarīratāya, brahmasamāgamena bhayādisamuppattiyā ca paṭiladdhamattehi brahmavihārehi parihīno ahosi, tasmā avikkhambhitavicikicchatāya ‘kaṅkhī’ti avocā’’ti vadanti. Parassa vediyā viditā paravediyā, te pana tassa pākaṭā vibhūtāti āha ‘‘parassapākaṭesu paravediyesū’’ti. Tattha kāraṇamāha ‘‘parena sayaṃ abhisaṅkhatattā’’ti. Mamāti kammaṃ mamaṃkāro, mamattanti āha ‘‘idaṃ mama…pe… taṇha’’nti. ‘‘Mama’’nti karoti etenāti hi mamaṃkāro, tathāpavattā taṇhā. Manujesūti niddhāraṇe bhummaṃ, na visayeti āha ‘‘manujesu yo kocī’’ti. ‘‘Ekodibhūto’’ti padassa bhāvatthaṃ tāva dassento ‘‘ekībhūto’’ti vatvā puna taṃ vivaranto ‘‘eko tiṭṭhanto eko nisīdanto’’ti āha. Tādisoti eko hutvā pavattanako. Bhūtoti jāto. Jhāne adhimutti nāma tasmiṃ nibbattite, anibbattite kuto adhimuttīti āha ‘‘jhānaṃ nibbattetvāti attho’’ti. Vissagandho nāma kodhādikilesaparibhāvanāti tesaṃ vikkhambhanena vissagandhavirahito. Etesu dhammesūti pabbajjānaṃ vivekavāsakaruṇābrahmavihārādidhammesu.



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312
"上升"是升起、生起。"不思虑"是指不思考"我应如何与梵天商议"，如此连心都不生起。因为连会面都不存在所以不商议。"见彼"是指以智眼见彼悲梵住修习是见梵天的方法。
313
"如是"是指如此告知国王后入于独处。"一切处"是指在告别六刹帝利、七位大富婆罗门、七百舞女和四十位妻子的所有场合。
316
"相似"是指种姓相似，因此说"同色同生"。
317
"集会堂"是因禅修作意而平息外散妄想，是心的安定处所，意思是禅堂。"已得"是指已由大士以修习瑜伽在自己心相续中生起而获得。"无"是因为已被禅那镇伏。特别是因为他修习悲心故无不乐不满，因为修习慈心故无恐惧怖畏。"不满"是指对见梵天的热切，"怖畏"是指对彼的希求，因此说"但梵天"等。
与梵天对话说明
318
"心惊"是指心的些微惊惧。"如何"是指以七众住处、名姓等方式如何。因此说"何"等。
"彼"是显示在世间所知的般那迦、儒年多、槃荼、娑多、娑难俱摩罗等名的梵天中，我是名为娑难俱摩罗者。
"食物"是应给予尊者的食物。"蜜食"是甜食，以礼遇的方式这样称呼任何应给予客人的食物。因此说"但蜜食"等。"我们问"是以邀请的方式问。
319
大士虽已修习四梵住而住，但因对"这是到达梵天之道"尚未无疑，所以说"有疑"。但有些人说："因苦行而身体衰竭，因遇见梵天而生起恐惧等，所以从刚获得的梵住退失，因此由于疑惑未被镇伏而说'有疑'"。为他人所知的是他人所知的，而那些对他显明、明显，因此说"他人所知的他人所知的"。其中说明原因"因为由他人自己所造作"。"我的"是业，是我执、我所，因此说"这是我的...乃至...爱"。因为以此而作"我的"故为我执，如是转起的爱。"在人中"是分别的处格，不是境，因此说"在人中任何人"。首先显示"成为一境"一词的状态义而说"成为一个"，然后解释它而说"一个站立一个坐"。"如是"是指成为一个而转起者。"已成"是已生。禅那的胜解是指在彼生起时，未生起时何有胜解？因此说"意思是生起禅那"。"臭气"是指瞋等烦恼的熏习，由于镇伏它们而离臭气。"于此等法"是指于出家、独住、悲梵住等诸法。

320.Avidvāti na viditavā. Āvaritāti kusalānaṃ uttarimanussadhammānaṃ uppattinivāraṇena āvaritā. Pūtikāti byāpannacittatādinā pūtibhūtā. Kilesavasena duggandhaṃ vissagandhaṃ vāyati. Nirayādiapāyesu nibbattanasīlatāya āpāyikāti āha ‘‘apāyūpagā’’ti. Corādīhi upaddutassa pavisitukāmassa pākārakavāṭaparikhādīhi viya nagaraṃ kodhādīhi nivuto pihito brahmaloko assāti nivutabrahmaloko. Pucchati ‘‘kenāvaṭā’’ti vadanto.

Musāvādova mosavajjaṃ yathā bhisakkameva bhesajjaṃ. Kujjhanaṃ dussanaṃ. Diṭṭhādīsu adiṭṭhādivāditāvasena paresaṃ visaṃvādanaṃ paravisaṃvādanaṃ. Sadisaṃ patirūpaṃ dassetvā palobhanaṃ sadisaṃ dassetvā vañcanaṃ. Mittānaṃ vihiṃsanaṃ mettibhedo mittadubbhanaṃ. Daḷhamaccharitā thaddhamacchariyaṃ. Attani vijjamānaṃ nihīnataṃ, sadisataṃ vā atikkamitvā maññanaṃ. Paresaṃ sampattiyā asahanaṃ khīyanaṃ. Attasampattiyā nigūhanavasena, parehi sādhāraṇabhāvāsahanavasena ca vividhā icchā ruci etassāti vivicchā. Kadariyatāya mudukaṃ macchariyaṃ. Yattha katthacīti sakasantake, parasantake, hīnātike cāti yattha katthaci ārammaṇe. Lubbhanaṃ ārammaṇassa gahaṇaṃ abhigijjhanaṃ. Majjanaṃ seyyādivasena madanaṃ sampaggaho. Muyhanaṃ ārammaṇassa anavabodho. Etesūti etesu yathāvuttesu kodhādīsu sattasantānassa kilissanato vibādhanato, upatāpanato ca kilesasaññitesu pāpadhammesu. Yuttā payuttā sampayuttā avirahitā.

Ettha cāyaṃ brahmā mahāsattena āmagandhe supuṭṭho attano yathāupaṭṭhite pāpadhamme cuddasahi padehi vibhajitvā kathesi, te pana tādisaṃ pavattivisesaṃ upādāya vuttāpi keci puna vuttā, āmagandhasutte (su. ni. 242) pana vuttāpi keci idha sabbaso na vuttā, evaṃ santepi lakkhaṇahāranayena, tadekaṭṭhatāya vā tesaṃ pettha saṅgaho daṭṭhabbo. Tenāha ‘‘idaṃ pana sutta’’ntiādi. Tattha āmagandhasuttena dīpetvāti idha sarūpato avutte āmagandhepi vuttehi ekalakkhaṇatādinā āmagandhasuttena pakāsetvā kathetabbaṃ tattha nesaṃ sarūpato kathitattā. Āmagandhasuttampi iminā dīpetabbaṃ idha vuttānampi kesañci āmagandhānaṃ tattha avuttabhāvato. Yasmā āmagandhasutte vuttāpi āmagandhā atthato idha saṅgahaṃ samosaraṇaṃ gacchanti, tasmā idha vutte pariharaṇavasena dassentena yasmā cettha keci abhidhammanayena akilesasabhāvāpi sattasantānassa vibādhanaṭṭhena ‘‘kilesā’’ti vattabbataṃ arahanti, tasmā ‘‘cuddasasu kilesesū’’ti vuttaṃ.

Nimmādaṃ milāpanaṃ khepananti āha ‘‘nimmādetabbā pahātabbā’’ti. Buddhatantīti buddhabhāvīnaṃ paveṇī, buddhabhāvinopi ‘‘buddhā’’ti vuccanti yathā ‘‘agamā rājagahaṃ buddho’’ti. Mahāpurisassa daḷhīkammaṃ katvāti mahāpurisassa ‘‘pabbajissāmaha’’nti pavattacittuppādassa daḷhīkammaṃ katvā.

Reṇurājaāmantanāvaṇṇanā

321.Mama manaṃ haritvāti mama cittaṃ apanetvā tassa vasena avattitvā.

Ekībhāvaṃ upagantvā vutthassāti kāyavivekaparibrūhanena ekībhāvaṃ upagantvā tapokammavasena vutthassa. Kusapattehi paritthatoti barihisehi vediyā samantato santharito. Akācoti vaṇo vaṇasadisakhaṇḍiccavirahito. Tenāha ‘‘akakkaso’’ti.

Chakhattiyaāmantanāvaṇṇanā

322.Sikkheyyāmāti sikkhāpeyyāma, sikkhāpanañcettha atthibhāvāpādananti āha ‘‘upalāpeyyāmā’’ti.



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320
"无知"是指未知。"遮蔽"是指以阻碍善的上人法生起而遮蔽。"腐烂"是指以心恶劣等而成为腐烂。以烦恼而散发恶臭、臭气。因为有生于地狱等恶道的性质而为恶道者，因此说"趣向恶道"。如被盗贼等骚扰欲入[城]者被城墙、城门、护城河等[阻隔]一样，梵天界被瞋等遮蔽、关闭，故为被遮蔽的梵天界。问说"被何遮蔽"。
妄语即是虚妄，如医药即是药物。瞋恚是愤怒、嗔恨。对于所见等以未见等而说的方式欺骗他人是欺骗他人。显示相似、相当而引诱是显示相似而欺诈。伤害朋友是破坏友谊、背叛朋友。强烈吝啬是顽固吝悭。超越自己实有的低劣或相等而自视。不能容忍他人的成就是嫉妒。因隐藏自己的成就，以及不能容忍与他人共享而有种种欲求、喜好者为贪求。因吝啬而有柔软吝悭。"于任何"是指于自己所有、他人所有、低等高等等任何所缘。贪欲是取着所缘、极度贪求。骄慢是以优等等方式而傲慢、执取。愚痴是对所缘的不觉悟。"于此等"是指于如上所说的瞋等，因为污染、损害、烧恼有情相续而名为烦恼的恶法。相应、从事、结合、不离。
此中这梵天被大士善问污秽后，以十四句分别解说自己所理解的恶法，虽然依如是特殊转起而说，有些又重说，而在《污秽经》中所说的有些在此完全未说，即便如此，应以相特征理趣，或以同一性而见它们在此的摄入。因此说"此经"等。其中"以《污秽经》显示"是指在此未直接说的污秽也应以所说的同一相等通过《污秽经》来说明，因为在那里直接说明了它们。《污秽经》也应以此显示，因为在此所说的某些污秽在那里未说。因为在《污秽经》中所说的污秽在义理上也归入此处的摄受、会合，所以以除去的方式显示在此所说。又因为此处有些依阿毗达摩方式虽非烦恼自性，但以损害有情相续的意义而应说为"烦恼"，所以说"于十四烦恼"。
"除去"是消除、灭尽，因此说"应除去、应舍断"。"佛统"是未来佛的传统，未来佛也称为"佛"，如"佛去王舍城"。"坚定大人"是指坚定大人"我将出家"的心生起。
热努王告知说明
321
"夺去我意"是指除去我心，不随其转。
"到达独处而住"是指以增长身远离而到达独处，依苦行而住。"以茅草铺敷"是指以吉祥草在四周铺垫。"无伤"是指无伤、无类似伤的缺损。因此说"无粗糙"。
六刹帝利告知说明
322
"应学"是应使学，而此处使学是使存在，因此说"应劝诱"。

323. Yassa vīriyārambhassa, khantibalassa ca abhāvena pabbajitānaṃ samaṇadhammo paripuṇṇo, parisuddho ca na hoti, tesu vīriyārambhakhantibalesu te te niyojetuṃ ‘‘ārambhavho’’tiādi vuttaṃ.

Karuṇājhānamaggoti karuṇājhānasaṅkhāto maggo. Ujumaggoti brahmalokagamane ujubhūto maggo. Anuttaroti seṭṭho brahmavihārasabhāvato. Tenāha ‘‘uttamamaggo nāmā’’ti. Sabbhi rakkhito sādhūhi yathā parihāni na hoti, evaṃ paṭipakkhadūrīkaraṇena rakkhito gopito. ‘‘Saddhammo sabbhi vakkhito’’ti keci paṭhanti, tesaṃ saparahitasādhanena sādhūhi buddhādīhi kathito paveditoti attho.

Taṅkhaṇaviddhaṃsanadhammanti yasmiṃ khaṇe virodhidhammasamāyogo, tasmiṃyeva khaṇe vinassanasabhāvaṃ, yo vā so gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsamāgamanatopi sīghataratāya atiittaro pavattikkhaṇo, teneva vinassanasabhāvaṃ. Tassa jīvitassa. Gatinti niṭṭhaṃ. Mantāyanti manteyyanti vuttaṃ hotīti āha ‘‘mantetabba’’nti. Karaṇatthe vā bhummanti ‘‘mantāya’’nti idaṃ bhummaṃ karaṇatthe daṭṭhabbaṃ yathā ‘‘ñātāya’’nti. Sabbapalibodheti sabbepi kusalakiriyāya vibandhe uparodhe.

Brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā

324.Appesakkhāti appānubhāvāti āha ‘‘pabbajitakālato paṭṭhāyā’’tiādi.

Cakkavatti rājā viya sambhāvito.

Mahāgovindapabbajjāvaṇṇanā

328. Samāpattīnaṃ ājānanaṃ nāma attapaccakkhatā, sacchikiriyāti āha ‘‘na sakkhiṃsu nibbattetu’’nti.

329.Imināti ‘‘sarāmaha’’nti iminā padena. ‘‘Sarāmaha’’nti hi vadantena bhagavato mahābrahmunā kathitaṃ ‘‘tatheva ta’’nti bhagavatā paṭiññātameva jātanti. Na vaṭṭe nibbindanatthāya catusaccakammaṭṭhānakathāya abhāvato. Asati pana vaṭṭe nibbidāya virāgānaṃ asambhavo evāti āha ‘‘na virāgāyā’’tiādi. Ekantameva vaṭṭe nibbindanatthāya anekākāravokāravaṭṭe ādīnavavibhāvanato.

‘‘Nibbidāyā’’ti iminā padena vipassanā vuttā. Esa nayo sesesupi. Vavatthānakathāti vipassanāmagganibbānānaṃ taṃtaṃpadehi vavatthapetvā kathā. Ayamettha nippariyāyakathāti āha ‘‘pariyāyena panā’’tiādi.

330.Paripūretunti bhāvanāpāripūrivasena paripuṇṇe kātuṃ, nibbattetunti attho. Brahmacariyaciṇṇakulaputtānanti ciṇṇamaggabrahmacariyānaṃ kulaputtānanti ukkaṭṭhaniddesena arahattanikūṭena desanaṃ niṭṭhapesi.

Abhinandanaṃ nāma sampaṭicchanaṃ ‘‘abhinandanti āgata’’ntiādīsu viya, tañcettha atthato cittassa attamanatāti āha ‘‘cittena sampaṭicchanto abhinanditvā’’ti. ‘‘Sādhu sādhū’’ti vācāya sampahaṃsanā anumodanāti āha ‘‘vācāya sampahaṃsamāno anumoditvā’’ti.

Mahāgovindasuttavaṇṇanāya līnatthappakāsanā.

7. Mahāsamayasuttavaṇṇanā

Nidānavaṇṇanā



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323
由于缺乏精进努力和忍耐力，出家人的沙门法不能圆满、清净，为使他们致力于这些精进努力和忍耐力，所以说"应精进"等。
"悲禅道"是指名为悲禅的道路。"直道"是指去往梵天界的正直道路。"无上"是最胜，因为是梵住自性。因此说"名为最上道"。被善人护持是指被善人如是护持、守护，使不退失而远离对治。有些人读作"正法为善人所说"，对他们来说意思是被佛等善人以成就自他利益而宣说、开示。
"刹那毁灭法"是指在与对立法相会的刹那，即在那刹那有毁灭的自性，或者是指诸天子上下奔跑时，头脚相系的剃刀刃相遇也比[那]更快速的极短暂转起刹那，以此即有毁灭的自性。"彼"是指生命。"趣向"是终点。"思量"是说应思量，因此说"应思量"。或者"思量"这处格应以具格来理解，如"以知"。"一切障碍"是指一切妨碍、阻碍善行。
婆罗门大富等告知说明
324
"少势力"是指少威力，因此说"从出家时起"等。
如转轮王一样受尊重。
大典尊出家说明
328
诸定的了知即是自己亲证、证悟，因此说"不能生起"。
329
"以此"是以"我们忆念"此语。因为说"我们忆念"，即是说大梵天对世尊所说、被世尊承认的"如是汝"已生。不是为了厌离轮回，因为没有四谛业处的开示。又因为没有对轮回的厌离，不可能有离欲等，因此说"非为离欲"等。唯一是为了厌离轮回，因为显示多方面轮回的过患。
以"厌离"此语说明观。其余也是这个方法。"区分说"是以彼彼语区分观、道、涅槃的开示。这是此处的无比喻说，因此说"但以比喻"等。
330
"圆满"是指以修习圆满而使完全，意思是生起。"已行梵行的良家子"是以最胜说明已行道梵行的良家子，以阿罗汉为顶点结束开示。
"随喜"即是接受，如"欢迎到来"等，而此处义理上是心意满足，因此说"以心接受而随喜"。以语言赞叹是随喜，因此说"以语言赞叹而随喜"。
《大典尊经》注释中隐义阐明。
7.《大集会经》注释
序说说明

331.Udānanti raññā okkākena jātisambhedaparihāranimittaṃ pavattitaṃ udānaṃ paṭicca. Ekopi janapado ruḷhisaddena ‘‘sakkā’’ti vuccatīti ettha yaṃ vattabbaṃ, taṃ mahānidānavaṇṇanāyaṃ vuttanayena veditabbaṃ. Aropiteti kenaci aropite.

Āvaraṇenāti setunā. Bandhāpetvāti paṃsupalāsapāsāṇamattikākhaṇḍādīhi āḷiṃ thiraṃ kārāpetvā.

‘‘Jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū’’ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘koliyakammakarā vadantī’’tiādi vuttaṃ.

Tīṇi jātakānīti phandanajātakapathavīundriyajātakalaṭukikajātakāni dve jātakānīti rukkhadhamma vaṭṭakajātakāni.

Tenāti bhagavatā. Kalahakāraṇabhāvoti kalahakāraṇassa atthibhāvo.

Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. ‘‘Kuṭhārihattho puriso’’tiādinā phandanajātakaṃ kathesi. ‘‘Duddubhāyati bhaddante’’tiādinā pathavīundriyajātakaṃ kathesi. ‘‘Vandāmi taṃ kuñjarā’’tiādinā laṭukikajātakaṃ kathesi.

‘‘Sādhū sambahulā ñātī; api rukkhā araññajā;

Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. –

Ādinā rukkhadhammajātakaṃ kathesi.

‘‘Sammodamānā gacchanti, jālaṃ ādāya pakkhino;

Yadā te vivadissanti, tadā ehinti me vasa’’nti. –

Ādinā vaṭṭakajātakaṃ kathesi.

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 1.941);

Ādinā attadaṇḍasuttaṃ kathesi.

Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti.

Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitapucchitaṃ kathesi (jā. 

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331.
"自说"是指关于奥卡卡王为避免种姓混杂而发出的自说。关于"即使一个地方依通用语也称为释迦"，应依《大因缘经》注释中所说的方式了知。"未被栽种"是指未被任何人栽种。
"障碍"是指堤坝。"使建"是指用土、草叶、石块、泥土块等使堤坝牢固。
为使简略说的"触犯种姓而增长争端"的意义更明显，而说"拘利人的工人说"等。
"三本本生"是《颤动本生》、《地中龙本生》、《鹌鹑本生》。"两本本生"是《树法本生》和《鹑本生》。
"彼"是指世尊。"成为争端因"是指争端因的存在。
"非处"是指无因。"造怨"是指生起对立。以"手持斧之人"等说《颤动本生》。以"大德，发出咕嘟声"等说《地中龙本生》。以"我礼敬你，象"等说《鹌鹑本生》。
以
"善哉众多亲族，
即使野生诸树；
风吹一处立者，
虽是大林之主"等
说《树法本生》。
以
"和合而行去，
诸鸟携带网；
当彼等争执，
尔时入我力"等
说《鹑本生》。
以
"自杖生怖畏，
见众相争斗；
我说此震惊，
如我所震惊"等
说《自杖经》。
以种种诱惑行为以身语努力[使女人]"令[比丘]厌离"而送信。
"在鸠那罗湖"是指立于鸠那罗湖边。说所问之事（本生

2.kuṇālajātaka) ‘‘anukkamena kuṇālasakuṇarājassa pucchanappasaṅgena kuṇālajātakaṃ kathessāmī’’ti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanena.

Kosajjaṃ vidhamitvā purisathāmaparibrūhanena ‘‘uttamapurisasadisehi no bhavituṃ vaṭṭatī’’ti uppannacittā.

Avissaṭṭhakammantāti arativinodanato paṭṭhāya avissaṭṭhasamaṇakammantā, aparicattakammaṭṭhānāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.

Paduminiyanti padumassare. Vikasiṃsu guṇagaṇavibodhena. ‘‘Ayaṃ imassa…pe… na kathesī’’ti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭividdhavisesaṃ bhagavato nārocesunti dasseti. ‘‘Khīṇāsavāna’’ntiādinā tattha kāraṇamāha.

Osīdamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi uccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūpari kālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ.

Tathā tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivāritaṃ dassento ‘‘tatthā’’ti ādimāha.

Samāpannadevatāti āsannaṭṭhāne jhānasamāpatti samāpannadevatā. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ, taṃ sandhāyāha ‘‘tikkhattuṃ tesaṭṭhiyā nagarasahassesū’’ti. Te pana sampiṇḍetvā satasahassato paraṃ asītisahassāni, navasahassāni ca honti. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Channavutiyā paṭṭanakoṭisatasahassesūti chakoṭiadhikanavutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādīsu chapaṇṇāsāya ratanākaresu. Evaṃ pana nagaradoṇimukhapaṭṭanaratanākarādivibhāgena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā, atha kasmā pāḷiyaṃ ‘‘dasahi ca lokadhātūhī’’ti vuttanti āha ‘‘dasasahassa…pe… adhippetā’’ti, tena sahassilokadhātu idha ‘‘ekā lokadhātū’’ti vuttāti veditabbaṃ.

Lohapāsādeti ādito kate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha ‘‘yathā kho panā’’tiādi. Suddhāvāsakāyaṃ upapannā suddhāvāsakāyikā, tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ ‘‘suddhāvāsavāsīna’’nti. Āvāsāti āvāsanaṭṭhānabhūtā , devatā pana orambhāgiyānaṃ, itaresañca saṃyojanānaṃ samucchindanena suddho āvāso etesanti suddhāvāsā.



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2.《鸠那罗本生》)"将依序因鸠那罗鸟王问答之缘而说《鸠那罗本生》"。驱除不乐，以显示女人过患为门而显示欲的过患、障碍、染污。
驱除懈怠，以增长男子力量而生起"我们应如最上男子"之心。
"未舍事业"是指从驱除不乐起未舍沙门事业，意思是未舍业处。"应坐"是指世尊想到，应这样理解。
"在莲池"是指在莲华池。以功德群开显而开敷。以"此人对彼...未说"表明所有那些比丘因为刚刚依序到来，互相羞耻，未向世尊报告自己所证的殊胜。以"漏尽者"等说明其中的原因。
"正在下沉"是指正到达世尊处。"圣众"是指圣者群。"从东瞻部洲围绕"是指从瞻部洲山的东围绕，不是从外道所称的日出山。"为见可爱"是指为见以佛出世庄严故特别可爱的世界的可爱性。"跃起"是指升起。"如是刹那、时分、须臾"是指如所说月轮升起的刹那、升起的时分、升起的须臾，为显示时间逐渐增长而说。
为显示如是彼等比丘依生等对世尊相应围绕而说"于此"等。
"入定诸天"是指在近处入禅定的诸天。"动"是指起立。"拘萨量处"是声音间隔的距离。据说阎浮提最初生起六万三千城，如是第二次，如是第三次，关于此说"三次六万三千城"。把它们集合起来超过十万八万九千。"于九十九万港口"是指于九十九万九千港口。"港口"即是称为大城的收入生起处的附属城。"于九千六百万码头"是指于九千六百万码头。"于狮子洲等五十六处宝藏"。如是依城市、港口、码头、宝藏等分别而说，是为显示住在彼彼处的诸天众多。如果十千世界的诸天聚集，那为何经中说"于十世界"？为此说"十千...所说"，由此应知此处说千世界为"一世界"。
"铜殿"是指最初所造的铜殿。"梵天界"是指下位梵天界。如果那些天如是无间隔，后来的就没有空间，考虑到这质问而说"如何"等。生于净居者为净居天，由于净居地是它们的住处，因此说"净居天住者"。"住处"是指作为住处之处，诸天则因断除五下分结和其他结缚而有清净住处，故称净居。

332.Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Buddhānaṃ abhimukhamaggo buddhavīthi. Yāva cakkavāḷā ottharituṃ ovarituṃ na sakkā. Pahaṭabuddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi vaḷañjitavīthiyāva. Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha ‘‘mahāsamūho’’ti . Pavaddhaṃ vanaṃ pavananti āha ‘‘vanasaṇḍo’’ti. Devaghaṭāti devasamūhā.

Samādahaṃsūti samādahitaṃ lokuttarasamādhinā suṭṭhu appitaṃ akaṃsu, yathāsamāhitaṃ pana samādhinā yojitaṃ nāma hotīti vuttaṃ ‘‘samādhinā yojesu’’nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamūhanitattā sabbe…pe… akariṃsu. Nayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena pahotīti ‘‘sabbayottāni gahetvā acodento’’ti vatvā taṃ pana acodanaṃ avāraṇaṃ evāti āha ‘‘acodento avārento’’ti.

Yathā khīlaṃ bhittiyaṃ vā bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā, nibbānanagarappavesanivāraṇā cāti te ‘‘khīlaṃ, palighaṃ, indakhīla’’nti ca vuttā. Taṇhāejāya abhāvena anejā paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti.

Gatāseti gatā eva, na pana gamissanti pariniṭṭhitasaraṇagamanattāti . Lokuttarasaraṇagamanaṃ adhippetanti āha ‘‘nibbematikasaraṇagamanena gatā’’ti. Te hi niyamena apāyabhūmiṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantīti ayamettha attho.

Devatāsannipātavaṇṇanā



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332
下降到东世界边缘周围，因在其他处得不到空间。其余也是如此。诸佛的面前道路是佛道。直到世界边缘都不能覆盖、遮蔽。"到已踏的佛道"是指被那些接近诸佛的天与梵天所行走的道路。集会、聚集、会合为集会，大集会为大集会，因此说"大众"。增长的林为林，因此说"林丛"。"天群"是天众。
"专注"是以出世间定善专注、善安住，而如是专注即是说与定相应，因此说"以定相应"。由于远离一切如牛尿曲等，所以"一切...作"。"以此牵引马"故为缰，即绳索。因为抓住缰绳足以使未行于道路的马行于道路，所以说"抓住一切绳索而不驱策"，而那不驱策即是不阻碍，因此说"不驱策不阻碍"。
如同楔钉钉在墙上或地上难以拔出，如同门闩阻止进入城中，如同深入的门柱难以拔出，如是贪等从有情相续中难以拔除，阻止进入涅槃之城，因此称它们为"楔、闩、柱"。因无爱的动摇故无动摇，以最上知足故四方无碍而行。
"已去"是指已经去，不会再去，因为已完成皈依。意指出世间的皈依，因此说"以无疑皈依而去"。他们必定不会去恶趣，而会充满天众。而那些以世间皈依而皈依佛的已去者，他们不会去恶趣，若有其他因缘和合，舍弃人身后，将充满天众，这是此处的意思。
天众集会说明

333.Etesanti devatāsannipātānaṃ. Idānīti imasmiṃ kāle. Buddhānanti aññesaṃ buddhānaṃ abhāvā. Cittakallatā cittamaddavaṃ.

Kiṃ pana bhagavatāva mahante devatāsamāgame tesaṃ nāmagottaṃ kathetuṃ sakkāti? Āma sakkāti dassetuṃ ‘‘buddhā nāma mahantā’’tiādi vuttaṃ. Tattha diṭṭhanti rūpāyatanamāha, sutanti saddāyatanaṃ, mutanti sampattaggāhiindriyavisayaṃ gandharasaphoṭṭhabbāyatanaṃ, viññātanti vuttāvasesaṃ sabbaṃ ñeyyaṃ, pattanti pariyesitvā, apariyesitvā vā sampattaṃ, pariyesitanti pattaṃ, appattaṃ vā pariyiṭṭhaṃ. Anuvicaritaṃ manasāti kevalaṃ manasā ālocitaṃ. Katthaci nīlādivasena vibhattarūpārammaṇeti abhidhamme (dha. sa. 615) ‘‘nīlaṃ pītaka’’ntiādinā vibhatte yattha katthaci rūpārammaṇe kiñci rūpārammaṇaṃ vā na atthīti yojanā. Bherisaddādivasenāti etthāpi eseva nayo. Yanti yaṃ ārammaṇaṃ. Etesanti buddhānaṃ.

Idāni yathāvuttamatthaṃ pāḷiyā samatthetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tadā jānanakiriyāya apariyositabhāvadassanatthaṃ ‘‘jānāmī’’ti vatvā yasmā yaṃ kiñci neyyaṃ nāma, sabbaṃ taṃ bhagavatā aññātaṃ nāma natthi, tasmā vuttaṃ ‘‘tamahaṃ abbhaññāsi’’nti.


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333
"这些"是指诸天集会。"今"是指在此时。"诸佛"是因为没有其他佛。心的柔软是心的柔和。
那么是否唯有世尊能在如此大的天众集会中说他们的名姓呢？是的，能够，为显示此而说"诸佛即是大"等。其中"所见"是指色处，"所闻"是指声处，"所觉"是指能接触感知的根境即香、味、触处，"所识"是指余下一切所知，"所得"是指经寻求或不经寻求而获得，"所求"是指已得或未得而寻求。"意所思维"是仅以意思考。"于任何青等分别的色所缘"是指在阿毗达摩中以"青黄"等分别的任何色所缘，或任何色所缘都不存在，应如是理解。"以鼓声等"于此也是这个方法。"彼"是指彼所缘。"这些"是指诸佛。
现在为以经文证成如上所说义而说"如说"等。为显示当时知的行为未完结而说"我知"，因为凡是所知，那一切对世尊来说都不是未知，所以说"我已知彼"。


Na olokenti payojanābhāvato. Viparītā ‘‘na kammāvaraṇena samannāgatā’’tiādinā nayena vuttā. ‘‘Yassa maṅgalā samūhatā’’ti (su. ni. 362) ārabhitvā ‘‘rāgaṃ vinayetha mānusesu dibbesu kāmesu cā’’tiādinā (su. ni. 363) ca rāganiggahakathābāhullato sammāparibbājanīyasuttaṃ rāgacaritānaṃ sappāyaṃ, ‘‘piyamappiyabhūtā kalaha vivādā paridevasokā sahamaccharā cā’’tiādinā (su. ni. 869; mahāni. 98) kalahādayo yato dosato samuṭṭhahanti, so ca doso yato piyabhāvato, so ca piyabhāvo yato chandato samuṭṭhahanti, iti phalato, kāraṇaparamparato ca dose ādīnavavibhāvanabāhullato kalahavivādasuttaṃ (su. ni. 869; mahāni. 98) dosacaritānaṃ sappāyaṃ –

‘‘Appañhi etaṃ na alaṃ samāya,

Duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha,

Khemābhipassaṃ avivādabhūmi’’nti. (su. ni. 902; mahāni. 131) –

Ādinā nayena sammohavidhamanato, paññāparibrūhanato ca mahābyūhasuttaṃ mohacaritānaṃ sappāyaṃ –

‘‘Parassa ce dhammaṃ anānujānaṃ,

Bālo, mago hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā,

Sabbevime diṭṭhiparibbasānā’’ti. (su. ni. 886; mahāni. 115) –

Ādinā nayena sandiṭṭhiparāmāsitāpanayanamukhena savisayesu diṭṭhiggahaṇesu visaṭavitakkavicchindanavasena pavattattā cūḷabyūhasuttaṃ vitakkacaritānaṃ sappāyaṃ –

‘‘Mūlaṃ papañcasaṅkhāya (iti bhagavā),

Mantā asmīti sabbaṃ uparundhe;

Yā kāci taṇhā ajjhattaṃ,

Tāsaṃ vinayā sadā sato sikkhe’’ti. (su. ni. 922; mahāni. 151) –

Papañcasaṅkhāya mūlaṃ avijjādikilesajātaṃ asmīti pavattamānañcāti sabbaṃ mantā paññāya uparundheyya. Yā kāci ajjhattaṃ rūpataṇhādibhedā taṇhā uppajjeyya, tāsaṃ vinayā vūpasamāya sadā sato upaṭṭhitassati hutvā sikkheyyāti evamādi upadesassa saddhova bhājanaṃ. Tassa hi so atthāvahoti tuvaṭṭakasuttaṃ saddhācaritānaṃ sappāyaṃ –

‘‘Vītataṇho purā bhedā (iti bhagavā),

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhata’’nti. (su. ni. 855; mahāni. 84) –

Yo sarīrabhedato pubbeva pahīnataṇho, tato eva atītaddhasaññitaṃ purimakoṭṭhāsaṃ taṇhānissayena anissito, vemajjhe paccuppannepi addhani ‘‘ratto’’tiādinā upasaṅkhātabbo, tassa arahato taṇhādiṭṭhipurakkhārānaṃ abhāvā anāgate addhani kiñci purakkhataṃ natthīti ādinā evaṃ gambhīrakathābāhullato pūrābhedasuttaṃ (su. ni. 855; mahāni. 84) buddhicaritānaṃ sappāyanti katvā vuttaṃ ‘‘atha nesaṃ sappāyaṃ …pe… vavatthapetvā’’ti. Manasākāsīti evaṃ cariyāya vasena manasi katvā puna taṃ sadisaṃ attano desanānikkhepayogyatāvasena manasi akāsi. Attajjhāsayena nu kho jāneyyāti parajjhāsayādiṃ anapekkhitvā mayhaṃyeva ajjhāsayena āraddha desanaṃ jāneyya nu kho. Parajjhāsayenāti sannipatitāya parisāya kassaci ajjhāsayena. Aṭṭhuppattikenāti idha samuṭṭhitaaṭṭhuppattiyā. Pucchāvasenāti kassaci pucchantassa pucchāvasena. Āraddhadesanaṃ jāneyyāti. ‘‘Sace paccekabuddho bhaveyyā’’ti idaṃ imesaṃ suttānaṃ desanāya pucchā paccekabuddhānaṃ bhāriyā, avisayā cāti dassanatthaṃ vuttaṃ. Tenāha ‘‘sopi na sakkuṇeyyā’’ti.


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不观看，因为没有目的。相反的以"不具业障"等方式所说。以"彼之吉祥已除去"开始，以"应调伏人间、天上诸欲之贪"等，因多说调伏贪的话语，《正遍离经》适合贪行者。以"爱与不爱而生争端、诤论、悲泣、忧、吝啬"等，争端等从瞋恨生起，而彼瞋恨从爱生起，而彼爱从欲生起，如是从果及从因的相续显示瞋的过患，故《争端诤论经》适合瞋行者。
以
"此少不足平息，
我说诤两种果；
见此不应诤论，
见安无诤之地"等
方式破除愚痴、增长智慧，故《大阵经》适合痴行者。
以
"若不许他法，
愚、痴、智慧劣；
一切愚劣慧，
皆住于见中"等
方式以除去执着自见为门，对自境界诸见执断除散乱寻思而转起，故《小阵经》适合寻思行者。
以
"戏论想之根（世尊曰），
以慧遮一切我见；
内在任何爱，
调伏常念学"等
[以慧]遮止戏论想的根本无明等烦恼种类，及正在转起的"我见"的一切。任何内在色爱等种种爱生起，为调伏、息灭彼等，应常住念而学习。如是教诫唯信者能受持。因为这对他有益，故《都瓦塔迦经》适合信行者。
以
"灭爱于身坏前（世尊曰），
不依着于过去；
中间不可计，
彼无有前行"等
于身坏前已断爱，因此以爱不依着于称为过去的前分，于中间现在有分也不可计为"有贪"等，彼阿罗汉因无爱见前行，于未来有分无任何前行。如是因多说甚深之语，作为《身坏前经》适合智行者而说"于是为他们...等...区分"。"意作"是如是依行相而作意后，再依自己说法安立的适宜性而作意。"以自意乐是否能知"是不顾及他意乐等而知仅依我的意乐开始的说法。"以他意乐"是依集会众中某人的意乐。"以事起"是依此生起的事缘。"依问"是依某人提问而开始说法而知。"若是辟支佛"这是为显示这些经的说法之问对辟支佛是重难、非境界而说。因此说"他也不能"。


Ettha ca yasmā na anumatipucchā, kathetukamyatāpucchā vā yuttā, atha kho diṭṭhasaṃsandanapucchāsadisī vā vimaticchedanapucchāsadisī vā pucchā yuttā, tāva puggalajjhāsayavasena pavattitā nāma honti, na yathādhammavasena, tattha yadi bhagavā tathā sayameva pucchitvā sayameva vissajjeyya, suṇantīnaṃ devatānaṃ sammoho bhaveyya ‘‘kiṃ nāmetaṃ bhagavā paṭhamaṃ evamāha, punapi evamāhā’’ti, andhakāraṃ paviṭṭhā viya honti, tasmā vuttaṃ ‘‘evaṃ petā devatā na sakkhissanti paṭivijjhitu’’nti. Yathādhammadesanāyaṃ pana kathetukamyatāvasena pucchanena sammoho hotīti. Sūriyo uggatoti āha devasaṅgho āsannatarabhāvena obhāsassa vipulauḷārabhāvato. Ekissā lokadhātuyāti sutte (dī. ni. 3.161; ma. ni. 3.129; a. ni. 1.277; vibha. 809; netti. 57; mi. pa. 5.1.1) āgatanayena sabbattheva pana apubbaṃ acarimaṃ dve buddhā na honteva. Tenevāha – ‘‘anantāsu…pe… addasā’’ti.

Gāthāyaṃ pucchāmīti nimmitabuddho bhagavantaṃ pucchituṃ okāsaṃ kārāpesi. Muninti buddhamuniṃ . Pahūtapaññanti mahāpaññaṃ. Tiṇṇanti caturoghatiṇṇaṃ. Pāraṅgatanti nibbānappattaṃ, sabbassa vā ñeyyassa pāraṃ pariyantaṃ gataṃ. Parinibbutaṃ saupādisesanibbānavasena. Ṭhitattanti avaṭṭhitacittaṃ lokadhammehi akampaneyyatāya. Nikkhamma gharā panujja kāmeti vatthukāme panūditvā gharāvāsā nikkhamma. Kathaṃ bhikkhu sammā so loke paribbajeyyāti so bhikkhu kathaṃ sammā paribbajeyya gaccheyya vihareyya, anupalitto hutvā lokaṃ atikkameyyāti attho.



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此中因为不适合随顺问或欲说问，而是适合如见会合问或断疑问的问题，如此首先依人意乐而转起，不是依如法性，若世尊如此自问自答，听闻的诸天会生起迷惑："这是什么，世尊先如是说，后又如是说"，如入黑暗中，因此说"如是已去诸天将不能通达"。但在如法说法中，依欲说而问则生迷惑。"太阳已升"是天众说，因为由于更近而光明广大殊胜。"于一世界"是依经中所来的方式，但在一切处决不同时有两佛。因此说："于无边...等...见"。
偈中"我问"是化佛向世尊请求提问机会。"牟尼"是佛牟尼。"广慧"是大慧。"度"是度四暴流。"到彻"是达到涅槃，或到达一切所知的彼岸边际。"般涅槃"是依有余依涅槃。"住立"是心安住因不为世法所动摇。"离欲出家"是摒除事欲而出离在家。"比丘如何正遍离于世"意思是那比丘如何正确地遍离、行走、住持，不染着而超越世间。

334.Silokaṃanukassāmīti ettha siloko nāma pādasamudayo, isīhi vuccamānā gāthātipi vuccati. Pādova niyatavaṇṇānupubbikānaṃ padānaṃ samūho, taṃ silokaṃ anukassāmi pavattayissāmīti atthoti āha ‘‘akkhara…pe… pavattayissāmī’’ti. Yatthāti adhikaraṇe bhummaṃ. Āmeḍitalopenāyaṃ niddesoti āha ‘‘yesu yesu ṭhānesū’’ti. Bhummāti bhūmipaṭibaddhanivāsā. Taṃ taṃ nissitā taṃ taṃ ṭhānaṃ nissitavanto nissāya vasamānā, tehi saddhiṃ silokaṃ anukassāmīti adhippāyo. ‘‘Ye sitā girigabbhara’’nti iminā tesaṃ vivekavāsaṃ dasseti, ‘‘pahitattā samāhitā’’ti iminā bhāvanābhiyogaṃ.

Bahujanā pañcasatasaṅkhyattā. Paṭipakkhābhibhavanato, tejussadatāya ca sīhā viya pavivittatāya nilīnā. Ekattanti ekībhāvaṃ. Odātacittā hutvā suddhāti arahattamaggādhigamena pariyodātacittā hutvā suddhā, na kevalaṃ sarīrasuddhiyāva. Vippasannāti ariyamaggappasādena visesato pasannā. Cittassa āvilabhāvakarānaṃ kilesānaṃ abhāvena anāvilā.

Bhikkhū jānitvāti bhinnakilese bhikkhū ‘‘ime dibbacakkhunā ete devakāye passantīti jānitvā. Savanante jātattāti dhammassavanapariyosāne ariyajātiyā jātattā. Idaṃ sabbanti idaṃ ‘‘bhiyyo pañcasate’’tiādikaṃ sabbaṃ.

Tadatthāya vīriyaṃ kariṃsūti dibbacakkhuñāṇābhinīhāravasena vīriyaṃ ussāhaṃ akaṃsu. Tenāha ‘‘na taṃ tehī’’tiādi. Sattarinti ta-kārassa ra-kārādesaṃ katvā vuttaṃ, sattatinti attho. ‘‘Sahassa’’nti pana anuvattati, sattatiyogena bahuvacanaṃ. Tenāha ‘‘eke sahassaṃ. Eke sattatisahassānī’’ti.

Anantanti antarahitaṃ, taṃ pana ativiya mahantaṃ nāma hotīti āha ‘‘vipula’’nti.

Avekkhitvāti ñāṇacakkhunā visuṃ visuṃ avekkhitvā ‘‘vavatthitvānā’’tipi paṭhanti, so evattho. Taṃ avekkhanaṃ nicchayakaraṇaṃ hotīti āha ‘‘vavatthapetvā’’ti. Pubbe vuttagāthāsu tatiyagāthāya pacchimaddhaṃ, catutthagāthāya purimaddhañca sandhāyāha ‘‘pubbe vuttagāthamevā’’ti.

Vijānanampi dassanaṃ evāti āha ‘‘passatha olokethā’’ti. Vācāyatapavattitabhāvato ‘‘anupaṭipāṭiyāva kittayissāmī’’ti vadati.

335. Satta sahassāni saṅkhāyāti satta sahassā. Yakkhāyevāti yakkhajātikā eva. Ānubhāvasampannāti mahesakkhā. Iddhimantoti vā mahānubhāvā. Jutimantoti mahappabhā. Vaṇṇavantoti atikkantavaṇṇā. Yasassinoti mahāparivārā ceva patthaṭakittisaddā ca. Samiti-saddo samīpatthoti adhippāyenāha ‘‘bhikkhūnaṃ santika’’nti.

Hemavatapabbateti himavato samīpe ṭhitapabbate.

Ete sabbepīti ete sattasahassā kāpilavatthavā, chasahassā hemavatā, tisahassā sātāgirāti yathāvuttā sabbepi soḷasasahassā.

Rājagahanagareti rājagahanagarassa samīpe. Tanti kumbhīraṃ.



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334
"我将诵偈"中，偈即是句集，也称为仙人所说的偈。句即是具有固定音韵次第的词的集合，"我将诵此偈"意思是我将转起，因此说"音...等...我将转起"。"于"是处所的位格。此说明省略重复，因此说"于诸处"。"地居"是依地而住。"依彼彼"是依止彼彼处、依止而住者，意思是与他们一起诵偈。以"依止山洞"显示他们的独居，以"精进已定"显示修习专注。
"众多"因为是五百之数。因克服对敌，以及具足威力，如狮子般以独居而隐藏。"独一"是独住。成为白净心而清净，是以证得阿罗汉道而成为极白净心而清净，不仅是身体清净而已。"极净"是以圣道之净而特别清净。因无令心污浊的烦恼故无浊。
"知诸比丘"是知断烦恼的比丘们"他们以天眼见这些天众"。"生于闻末"是因于闻法终了处生圣种。"此一切"是指此"更五百"等一切。
"为此作精进"是为天眼智引导而作精进努力。因此说"他们不"等。"七十"是以ta音变成ra音而说，意思是七十。而"千"随转，以七十结合而为复数。因此说"有的一千，有的七万"。
"无边"是无际限，而那是极大，因此说"广大"。
"观察"是以智眼各别观察，也读作"区别"，意思相同。那观察即是作决定，因此说"区分"。关于前所说偈中第三偈后半与第四偈前半而说"即前所说偈"。
了知也是看见，因此说"看见观看"。因为是语言延续而说"我将依次宣说"。
335
"七千数"是七千。"即夜叉"是夜叉种类。"具威力"是大威德。或"具神通"是大威力。"具光"是大光明。"具色"是超胜色。"有名声"是大眷属及广闻名声。"近"字义为接近，意思是说"近比丘"。
"雪山山"是立于雪山(喜马拉雅山)附近的山。
"这一切"是指这七千迦毗罗卫城(现尼泊尔蓝毗尼附近)者，六千雪山者，三千沙塔耆利者，如是所说一切一万六千。
"王舍城"是在王舍城(现印度比哈尔邦王舍城)附近。"彼"是指金毗罗。

336. Kāmaṃ pācīnadisaṃ pasāsati, tathāpi catūsupi disāsu saparivāradīpesu catūsupi mahādīpesu gandhabbānaṃ jeṭṭhako, kathaṃ? Sabbe te tassa vase vattanti.Kumbhaṇḍānaṃ adhipatītiādīsupi eseva nayo.

Tassāpi viruḷhassa. Tādisāyevāti dhataraṭṭhassa puttasadisā eva puthutthato, nāmato, balato, iddhiādivisesato ca.

Sabbasaṅgāhikavasenāti dasasahassilokadhātuyā paccekaṃ cattāro cattāro mahārājānoti tesaṃ sabbesaṃ saṅgaṇhanavasena. Tenāha ‘‘ayañcetthā’’tiādi.

Caturo disāti catūsu disāsu. Caturo disā jalamānā samujjalantā obhāsentā. Yadi evaṃ mahatiyā parisāya āgatānaṃ kathaṃ kāpilavatthave vane ṭhitāti āha ‘‘te panā’’tiādi.

337. Tesaṃ mahārājānaṃ dāsāti yojanā. Māyāya yuttā, tasmā māyāvino. Vañcanaṃ etesu atthi, vañcane vā niyuttāti vañcanikā. Kerāṭiyasāṭheyyenāti nihīnasaṭhena kammena. Māyā etesaṃ atthīti māyā, te ca paresaṃ vañcanatthaṃ yena māyākaraṇena ‘‘māyā’’ti vuttā, taṃ dassento ‘‘māyākārakā’’ti āha.

Ettakā dāsāti ettakā kuṭeṇḍuādikā nighaṇḍupariyosānā aṭṭhamahārājānaṃ dāsā.

Devarājānoti devā hutvā taṃtaṃdevakāyassa rājāno. Citto ca seno ca cittaseno cāti tayo ete devaputtā pāḷiyaṃ ekasesanayena vuttāti āha ‘‘citto cā’’tiādi.

Bhikkhusaṅgho samito sannipatito etthāti bhikkhusaṅghasamiti, imaṃ vanaṃ.

338.Nāgasadahavāsikāti nāgasadahanivāsino. Tattheko kira nāgarājā, cirakālaṃ vasato tassa parisā mahatī paramparāgatā atthi, taṃ sandhāyāha ‘‘tacchakanāgaparisāyā’’ti.

Yamunavāsinoti yamunāyaṃ vasanakanāgā. Nāgavohārenāti hatthināgavohārena.

Vuttappakāreti kambalassatare ṭhapetvā itare vuttappakāranāgā. Lobhābhibhūtāti āhāralobhena abhibhūtā. Dibbānubhāvatāti dibbānubhāvato, dibbānubhāvahetu vā dibbā. ‘‘Citrasupaṇṇā’’ti nāmaṃ vicitrasundarapattavantatāya.

Upavhayantāti upecca kathentā. Kākolūkaahinakulādayo viya aññamaññaṃ jātisamudāgataverāpi samānā mittā viya…pe… haṭṭhatuṭṭhacittā aññamaññasminti adhippāyo. Buddhaṃyeva te saraṇaṃ gatā ‘‘buddhānubhāveneva mayaṃ aññamaññasmiṃ mettiṃ paṭilabhimhā’’ti.

339.Bhātaroti methunabhātaro. Tenāha ‘‘sujāya asurakaññāya kāraṇā’’ti.

Tesūti asuresu. Kālakañcāti evaṃ nāmā. Mahābhismāti bhiṃsanakamahāsarīrā. Abhabbāti sammattaniyāmaṃ okkamituṃ na bhabbā acchandikattā tādisassa chandasseva abhāvato.

Balino mahāasurassa abbhatītattā tassa putte eva kittento bhagavā ‘‘satañca baliputtāna’’nti ādimāha. So kira sukhumaṃ attabhāvaṃ māpetvā upagacchi.

340.Kammaṃ katvāti parikammaṃ katvā. Nibbattāti upacārajjhānena nibbattā. Appanājhānena pana nibbattā brahmāno honti, te parato vakkhati ‘‘subrahmā’’tiādinā (dī. ni. 

我来为您直译这段巴利文：
336
虽然统治东方，但在四方及附属岛屿四大洲中是乾闼婆的最上首，如何？一切他们都在他的权下。在"鸠槃荼主"等中也是这个方法。
他的毗楼勒也。"如是"即如持国的儿子们一样，从多种、名字、力量、神通等殊胜。
"以总括方式"是以一万世界各有四大王天王，以摄取彼等一切的方式。因此说"此中这"等。
"四方"是在四方。照耀四方，遍照、光明。若如此大众来临，为何说在迦毗罗卫城的林中？因此说"他们"等。
337
"彼等大王的奴仆"应如是理解。具有幻术，故为幻师。有欺骗，或专事欺骗，故为欺者。"以诡诈欺瞒"是以卑劣欺诈业。有幻术为幻师，他们为欺骗他人以幻术所作称为"幻"，为显示此而说"幻术师"。
"如是多奴仆"是如是多从库腾堵到尼乾荼为八大王的奴仆。
"天王"是成为天而为彼彼天众的王。"质多、塞那、质多塞那"这三位天子在经中以省略方式说，因此说"质多等"。
比丘僧团和集会聚集于此为比丘僧团集会，即此林。
338
"住龙池者"是住在龙池的。据说那里有一龙王，长久住那里有代代相传的大眷属，关于此说"斧龙眷属"。
"住阎浮那者"是住在阎浮那(恒河支流)的龙。"以龙称"是以象龙称。
"如所说类"是除了堪跋罗和阿萨陀罗外其他所说类的龙。"为贪所制"是为食贪所制伏。"天威力"是从天威力，或因天威力故为天。"彩翼"名是因有杂色美丽的羽翼。
"互相呼唤"是相近而说。如乌、猫头鹰、蛇、鼬等虽由生来有互相仇恨，却如朋友...等...心欢喜对相互，这是意思。他们皈依佛，[认为]"只因佛威力我们获得互相友谊"。
339
"兄弟"是同母兄弟。因此说"因修阇阿修罗女的缘故"。
"彼等"是指阿修罗。"黑身"是如此名。"大可怖"是可怖大身。"不能"是不能进入正性决定，因无欲故，无如是欲。
因为有力大阿修罗已过去，世尊只说其子而说"百波利子"等。据说他化作细小身体而来。
340
"作业"是作准备。"生起"是以近行定生起。但以安止定生起的是梵天，他们后面将以"善梵"等说。

2.341), ayañca kāmāvacaradevatā vuccati. Tenevāha – ‘‘mettākaruṇākāyikāti mettājhāne ca karuṇājhāne ca parikammaṃ katvā nibbattadevā’’ti. Mettājhāne karuṇājhāneti mettājhānanimittaṃ karuṇājhānanimittaṃ, tadatthanti attho.

Te āpodevādayo yathāsakaṃ vaggavasena ṭhitattā dasadhā ṭhitā. Yāva karuṇākāyikā dasa devakāyā.Nānattavaṇṇāti nānāsabhāvavaṇṇavanto.

Veṇḍudevatāti veṇḍu nāma devatā, evaṃ sahali devatā. Asamadevatā, yamakadevatāti ‘‘dve ayaniyo’’ti vadanti, tappamukhā dve devanikāyāti. Candassūpanisā devā candassa upanissayato vattamānā tassa purato ca pacchato ca passato ca dhāvanakadevā. Tenāha ‘‘candanissitakā devā’’ti. Sūriyassūpanisā, nakkhattanissitāti etthāpi eseva nayo. Kevalaṃ vātavāyanahetavo devatā vātavalāhakā. Tathā kevalaṃ abbhapaṭalasañcaraṇahetavo abbhavalāhakā. Uṇhappavattihetavo uṇhavalāhakā. Vassavalāhakā pana pajjunnasadisāti. Te idha na vuttā. Vasudevatā nāma eko devanikāyo, tesaṃ pubbaṅgamattā vāsavo, sakko.

Daseteti ete veṇḍudevatādayo vāsavapariyosānā dasa devakāyā.

Imānīti ‘‘jalamaggī’’ti ca ‘‘sikhārivā’’ti ca imāni tesaṃ nāmāni. Keci pana ma-kāro padasandhikaro ‘‘jalā’’ti ca ‘‘aggī’’ti ca ‘‘sikhārivā’’ti ca imāni tesaṃ nāmānīti vadanti. Eteti tesu eva ‘‘ariṭṭhakā, rojā’’ti ca vuttadevesu ekacce,umāpupphanibhāsino vaṇṇato umāpupphasadisāti evamattho gahetabbo, aññathā ekādasa devakāyā siyuṃ.

Daseteti ete dasa sahabhūdevādayo vāsavanesipariyosānā dasa devakāyā. Teneva nikāyabhedavasena dasadhāva āgatā.

‘‘Samānā’’tiādi tesaṃ devānaṃ nikāyasamudāyagataṃ nāmaṃ. Evaṃ sesānampi.

Daseteti ete samānādikā mahāpāragapariyosānā dasa devakāyā. Teneva nikāyabhedena dasadhā āgatā.

Sukkādayo tayo devakāyā. Pāmokkhadevāti pamukhā padhānabhūtā devā.

Disāti disāsu. Devoti megho. Daseteti ete sukkādayo pajjunnapariyosānā dasa devakāyā, te devanikāyabhedena dasadhā āgatā.

Daseteti ete khemiyādayo paranimmitapariyosānā dasa devakāyā, te devanikāyabhedena dasadhāva āgatā. Tattha ‘‘khemiyā, kaṭṭhakādayo ca pañcāpi sadevakāyā tāvatiṃsakāyikā’’ti vadanti. Nāmanvayenāti nāmānugamena ‘‘āpodevatā’’tiādināmasabhāgena. Tenevāha ‘‘nāmabhāgena nāmakoṭṭhāsenā’’ti. Sabbā devatāti dasasahassilokadhātūsu sabbāpi devatā. Niddisati taṃtaṃnāmasabhāgena ekajjhaṃ katvā.

Pavutthāti pavāsaṃ gatā viya apetāti āha ‘‘vigatā’’ti. Pavutthā vā pakārato vutthā vusitā, tena jāti vusitabbā assāti pavuṭṭhajāti. Kāḷakabhāvā saṃkilesadhammā, sabbaso tadabhāvato kāḷakabhāvātītaṃ dasabalaṃ. Lañcanābhāvena vā asitātigo kāḷakabhāvātītāya siriyā cando, tādisaṃ candaṃ viya siriyā virocamānaṃ.

341.Eko brahmāti sagāthakavagge (saṃ. ni. 

我来为您直译这段巴利文：
"作业"是说此欲界天。因此说："慈悲身是以慈定与悲定作准备而生起的诸天。""慈定悲定"是慈定因、悲定因，意思是为此。
那些水天等以各自组别而住故成十组。直至悲身为十天众。"种种色"是具有种种自性色。
"温杜天"是名为温杜的天，如是沙哈利天。阿萨玛天、双天是说"二铁"，以彼为首的二天众。"月之近侍天"是依月而转起的，在他前后两边驰走的天。因此说"依月诸天"。于"日之近侍、依星宿"中也是这个方法。仅为风吹因的诸天为风云天。如是仅为云层游行因的是云云天。为热生起因的是热云天。而雨云天如雨神般，因此此处不说。名为瓦苏天是一天众，因为是他们的领袖故称瓦萨瓦，即帝释。
"这十"是指这温杜天等到瓦萨瓦为末的十天众。
"这些"是"火水"与"火顶"这些是他们的名字。有些人说ma音是连接词，"水"和"火"和"火顶"是他们的名字。"这些"是在所说"阿利塔迦、罗阇"等天中的某些，"如乌摩花光"应理解为颜色如乌摩花，否则将成十一天众。
"这十"是指这同生天等到瓦萨瓦之臣为末的十天众。因此仅以众别分为十种而来。
"等同"等是那些天众团体的名字。其余也如是。
"这十"是指这等同等到大彼岸为末的十天众。因此以众别分为十种而来。
白等三天众。"最胜天"是首要、主要的天。
"方"是于诸方。"天"是云。"这十"是指这白等到雨神为末的十天众，他们以天众别分为十种而来。
"这十"是指这克米亚等到他化自在为末的十天众，他们仅以天众别分为十种而来。其中说"克米亚、迦塔迦等五天众是三十三天众"。"随名"是依名字相随"水天"等名类。因此说"以名分、以名区分"。"一切天"是一万世界中一切诸天。以彼彼名类合为一处而说明。
"已离"是如已去他乡般离去，因此说"已去"。或"已离"是已善离，以此已离应离的生，故为已离生。黑暗性是染污法，由于完全无彼故十力超越黑暗性。或以无烙印故超黑，以超越黑暗性的光辉如月，以如是光辉照耀如月。
341
"一梵天"是在有偈品中...

1.98) āgato subrahmadevaputto. Brahmaloke nibbattitvā heṭṭhimesu patiṭṭhitā ariyabrahmāno, na suddhāvāsabrahmāno. Tissamahābrahmā puthujjano, yo aparabhāge manussesu nibbattitvā moggaliputtatissatthero jāto.

Sahassaṃbrahmalokānanti brahmaloko etesanti brahmalokā, brahmāno, tesaṃ brahmalokānaṃ sahassaṃ sattalokapariyāyo cāyaṃ lokasaddoti āha ‘‘mahābrahmānaṃ sahassaṃ āgata’’nti. Anantaragāthāyaṃ ‘‘āgatā’’ti vuttapadameva atthavasena vadati. Yatthāti yasmiṃ brahmasahasse. Aññe brahmeti tadaññe brahmāno. Abhibhavitvā tiṭṭhati vaṇṇena, yasasā āyunā ca.

Issarāti teneva vasapavattanena sesabrahmānaṃ adhipatino.

342. Kāḷakadhammasamannāgato kāḷakassa pāpimassa mārassa bālabhāvaṃ passatha, yo attano avisaye niratthakaṃ parakkamituṃ vāyamati.

Vītarāgabhāvāvahassa dhammassavanassa antarāyakaraṇena avītarāgā rāgena baddhā eva nāma hontīti vuttaṃ ‘‘rāgena baddhaṃ hotū’’ti.

Bhayānakaṃ sarañca katvāti bheravaṃ mahantaṃ saddaṃ samuṭṭhapetvā.

Idāni taṃ saddaṃ upamāya dassento ‘‘yathā’’ti ādimāha. Kañcīti tasmiṃ samāgame kañci devataṃ, mānusakaṃ vā attano vase vattetuṃ asakkonto asayaṃvase sayañca na attano vase ṭhito. Tenāha ‘‘asayaṃvasī’’tiādi.

343.‘‘Vītarāgehī’’ti desanāsīsametaṃ. Sabbāyapi hi tattha samāgataparisāya mārasenā apakkantāva. Nesaṃ lomampi iñjayuṃ tesaṃ lomamattampi na cālesuṃ, kuto antarāyakaraṇaṃ. Iti yattakā tattha visesaṃ adhigacchiṃsu, tesaṃ sabbesampi antarāyākaraṇavasena attho vibhāvetabbo, vītarāgaggahaṇena vā sarāgavītarāgavibhāvino ca tattha saṅgahitāti veditabbaṃ. Māro imaṃ gāthaṃ abhāsi acchariyabbhutacittajāto. Kathañhi nāma tāva ghorataraṃ mahatiṃ vibhiṃsakaṃ mayi karontepi sabbe pime nibbikārā samāhitā eva. Kasmā? Vijitāvino ime uttamapurisāti. Tenāha ‘‘sabbe’’tiādi. Yādiso ariyānaṃ dhammanissito pamodo, na kadāci tādiso anariyānaṃ hotīti ‘‘sāsane bhūtehi ariyehi’’ iccetaṃ vuttaṃ. Vi-saddena vinā kevalopi suta-saddo vikhyātatthavacano hoti ‘‘sutadhammassā’’tiādīsu (mahāva. 5; udā. 11) viyāti āha ‘‘jane vissutā’’ti.

Dūreti dūre padese. Daharassa antarāyaṃ pariharantī ‘‘na sakkā bhante sakalaṃ kāyaṃ dassetu’’nti avocāti.

Mahāsamayasuttavaṇṇanāya līnatthappakāsanā.
8. Sakkapañhasuttavaṇṇanā

Nidānavaṇṇanā



我来为您直译这段巴利文：
341
"一梵天"是在有偈品中来的善梵天子。生在梵天界而住立于下界的圣梵天，不是净居梵天。帝须大梵天是凡夫，他后来生在人间成为目犍连子帝须长老。
"千梵世界"是有梵世界为梵世界，即诸梵天，彼等梵世界之千是有情世界的同义语，此世界声，因此说"千大梵天来"。在下一偈中说所说"来"字即依义而说。"何处"是在何梵千界。"其他梵天"是除彼外的诸梵天。以色、名声、寿命超胜而住。
"自在"是以彼支配而为其余梵天的主。
342
具黑法的黑魔罗的愚性你们看，他在非自己境界中徒劳地精进。
以作障碍离贪法听闻，未离贪者实为贪所缚，因此说"为贪所缚"。
"且作可怖声"是发出可怕大声。
现在以譬喻显示彼声而说"如"等。"任何"是在彼集会中任何天或人不能随自己意转起，自己也不住于自己意下。因此说"非自主"等。
343
"诸离贪"是说法之首。因为在那里集会的一切众中魔军都已离去。他们连一毫也不能动，连他们的一毛也不能动摇，何况作障碍。如是凡是在那里证得殊胜的，应以对他们一切作障碍的方式解释义理，或应知以离贪摄取而包含有贪离贪的区别者。魔说此偈生起希有未曾有心。为何如此？即使我作如此极可怕大恐怖，这一切都无变异而安住。为何？这些是胜利者最上士。因此说"一切"等。如圣者们依法的欢喜，非圣者从不如是，因此说"于教法中的真圣者"。无vi音的单独suta音也表示闻名义，如"闻法"等中，因此说"闻名于人"。
"远"是在远处。为避免年少者的障碍而说"尊者不能显示全身"。
大会经注释的显明隐义。
八、帝释所问经注释
因缘注释

344. Ambasaṇḍānaṃ adūrabhavattā ekopi so brāhmaṇagāmo ‘‘ambasaṇḍā’’tveva bahuvacanavasena vuccati, yathā ‘‘varaṇā nagara’’nti. Vedi eva vediko, vediko eva vediyo ka-kārassa ya-kāraṃ katvā, tasmiṃ vediyake. Tenāha ‘‘maṇivedikāsadisenā’’tiādi, indanīlādimaṇimayavedikāsadisenāti attho. Pubbepīti leṇakaraṇato pubbe, guhārūpena ṭhitā, dvāre indasālarukkhavatī ca, tasmā ‘‘indasālaguhā’’ti vuttā purimavohārena.

Ussukkaṃ vuccati abhiruci, taṃ pana buddhadassanakāmatāvasena, tathā ussāhanavasena ca pavattiyā ‘‘dhammiko ussāho’’ti vuttaṃ. Sakkena sadiso…pe… natthīti. Yathāha ‘‘appamādena maghavā, devānaṃ seṭṭhataṃ gato’’ti (dha. pa. 30). Parittakenāti aparāparaṃ bahuṃ puññakammaṃ akatvā appamattakeneva puññakammena.

Sakkopi kāmaṃ mahāpuññakatabhīruttāno hoti, sātisayāya pana dibbasampattiyā viyogahetukena sokena diguṇitena maraṇabhayena saṃtajjito jāto. Tenāha ‘‘sakko pana maraṇabhayābhibhūto ahosī’’ti.

Dibbacakkhunā devatānaṃ dassanaṃ nāma paṭivijjhanasadisanti āha ‘‘paṭivijjhī’’ti. Pāṭiyekko vohāroti āveṇiko piyasamudāhāro. Marisaniyasampattikāti mārisā. Tesañhi sampattiyo mahānubhāvatāya sahanti upaṭṭhahanti, aññe ayonisomanasikāratāya ceva appahukāya ca na sahantiyeva, sā pana nesaṃ marisaniyasampattikatā dukkhavirahitāyāti vuttaṃ ‘‘niddukkhātipi vuttaṃ hotī’’ti. Ekako vāti devaparisāya vinā āgatattā vuttaṃ, mātaliādayo pana tādisā sahāyā tadāpi ahesuṃyeva. Tathā hi vakkhati ‘‘api cāyaṃ āyasmato cakkanemisaddena tamhā samādhimhā vuṭṭhito’’ti (dī. ni. aṭṭha. 2.352). Okāsaṃ nākāsi sakkassa ñāṇaparipākaṃ āgamento, aññesañca bahūnaṃ devānaṃ dhammābhisamayaṃ upaparikkhamāno. Soti sakko.

Evanti vacanasampaṭicchane nipātoti āha ‘‘evaṃ hotū’’tiādi. Bhaddaṃtavāti pana sakkaṃ uddissa nesaṃ āsi vādo.

345.Vallabho…pe… dhammaṃ suṇātīti ayamattho govindasuttādīhi (dī. ni. 2.294) dīpetabbo. Iminā katokāseti iminā pañcasikhena katokāse bhagavati.

Anucariyanti anucaraṇabhāvaṃ, taṃ panassa anucaraṇaṃ nāma saddhiṃ gamanamevāti āha ‘‘sahacaraṇaṃ ekato gamana’’nti.

Sovaṇṇamayanti suvaṇṇamayaṃ. Pokkharanti vīṇāya doṇimāha. Daṇḍoti vīṇadaṇḍo. Veṭhakāti tantīnaṃ bandhanāya ceva uppīḷanāya ca dhametabbā veṭhakā. Pattakanti pokkharaṃ. Samapaññāsamucchanā mucchetvāti yathā samapaññāsamucchanā kamato tattha saṃmucchanaṃ kātuṃ sakkā, evaṃ taṃ sajjetvāti attho. ‘‘Samapaññāsamucchanā saṃmucchetvā’’ti ca idaṃ devaloke niyataṃ vīṇāvādanavidhiṃ sandhāya vuttaṃ. Manussaloke pana ekavīsati mucchanā. Tenevāha vīṇopamasuttavaṇṇanāyaṃ –

‘‘Satta sarā tayo gāmā, mucchanā ekavīsati;

Tānā cekūnapaññāsa, iccete saramaṇḍalā’’ti. (a. ni. aṭṭha. 3.55; sārattha. ṭī. 

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344
由于离芒果林不远，即使是一个婆罗门村也以复数形式称为"芒果林"，如"瓦拉那城"。栏杆即栏，栏即栏杆以ka音变为ya音，在彼栏杆。因此说"如宝栏杆"等，意思是如青宝石等宝石所成栏杆。"以前"是在造石窟之前，以洞形而住，门有印达沙拉树，因此以前称为"印达沙拉洞"。
热衷说是喜好，那是以欲见佛的方式，如是以精进方式转起故说"法精进"。与帝释相似...无。如说："以不放逸，帝释到天众中最胜"。"以少许"是不再做多种福业而以少量福业。
帝释虽然具大福德畏惧，但以殊胜天界乐离别为因的忧愁和加倍的死亡恐惧所威胁而生。因此说"帝释为死亡恐惧所制"。
以天眼见诸天名为通达相似，因此说"通达"。"特别称呼"是独特的亲切称呼。具可忍受性故为马利沙。因为他们的成就以大威力忍受而现起，其他人由于不如理作意和无力而不能忍受，但彼等具可忍受性是由于无苦，因此说"即说无苦"。"或独自"是说无天众同来，但如马达利等同伴当时也有。如是后说"且此尊者以轮缘声从彼定起"。不作机会是等待帝释智慧成熟，及观察其他诸多天众的法现观。"彼"是帝释。
"如是"是接受言说不变词，因此说"如是应"等。"祝你好运"是对帝释他们的祝愿。
345
"亲近...听法"此义应以牧牛者经等说明。"此作机会"是此般遮尸柯对世尊作机会。
"随行"是随行性，而彼随行名为一同去，因此说"同行一处去"。
"金所成"是黄金所成。"盒"说是琵琶的盒。"柄"是琵琶柄。"缠绕"是为弦的缚结和按压而吹的缠绕。"叶"是盒。"调五十音"是如五十音依次在彼中调和，如是安置之义。"调五十音"此是关于天界固定的琵琶奏法而说。在人界则二十一音。因此在琵琶譬喻经注中说：
"七音三音阶，二十一调音；
四十九声调，此等声圆满。"

3.243);

Tattha chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, sarasamūhāti attho. Manussaloke vādanavidhinā ekekasseva ca sarassa vasena tayo tayo mucchanā katvā ekavīsati mucchanā. Ekekasseva ca sarassa satta satta tānabhedā, yato sarassa mandataravavatthānaṃ hoti, te ekūnapaññāsa tānavisesāti, tisso duve catasso, catasso tisso duve catassoti dvāvīsati sutibhedā icchitā, ayaṃ pana ekekassa sarassa vasena satta satta mucchanā, antarasarassa ca ekāti samapaññāsāya mucchanānaṃ yogyabhāvena vīṇaṃ vajjesi. Tena vuttaṃ ‘‘samapaññāsa mucchanā saṃmucchetvā’’ti. Sesadeve jānāpento sakkassa gamanakālanti yojanā.

346.Atirivāti ra-kāro padasandhikaro, atīva ativiyāti vuttaṃ hoti. Pakati…pe… agamāsi maraṇabhayasaṃtajjitattā taramānarūpo. Tenevāha ‘‘nanu cā’’tiādi.

347. Buddhā nāma mahākāruṇikā, sadevakassa lokassa hitasukhatthāya eva uppannā, te kathaṃ atthikehi durupasaṅkamāti āha ‘‘ahaṃ sarāgo’’tiādi. Tadantaraṃ paṭisallīnāti yena antarena yena khaṇena upasaṅkameyya, tadantaraṃ paṭisallīnā jhānaṃ samāpannā. Tadantara-saddo vā ‘‘etarahī’’ti iminā samānatthoti āha ‘‘sampati paṭisallīnā vā’’ti.

Pañcasikhagītagāthāvaṇṇanā

348.Sāvesīti yathādhippetamucchanaṃ paṭṭhapetvā vīṇaṃ vādento taṃtaṃṭhānuppattiyā pākaṭībhūtamandatāvavatthaṃ dassento sumadhurakomalamadhupānamattamadhukāravirutāpahāsinilakkhaṇo pasannabhānī samaravaṃ tantissaraṃ sāvesi.

‘‘Sakyaputtova jhānena, ekodi nipako sato;

Amataṃ muni jigīsāno….

Yathāpi muni nandeyya, patvā sambodhiṃ uttama’’nti. (dī. ni. 

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其中沙加、乌沙帕、甘达拉、马基马、般恰马、迪瓦塔、尼沙达是这七音。沙加调、马基马调、共通调是三调，意思是声音集合。依人界演奏方法依每一音各三调成二十一调。每一音各有七种调音变化，由此声音有轻重区别，这四十九种调音差别，三、二、四、四、三、二、四为二十二听闻差别，而此依每一音各七调，中间音一调，以五十调适合性而奏琵琶。因此说"调五十音"。通知其余诸天是帝释去时的配合。
346
"甚"中ra音是连接音，意思是说"甚"极。"自然...等...去"因为为死亡恐惧所威胁而急速。因此说"岂不"等。
347
诸佛名为大悲者，为天人世间的利益安乐而生起，他们如何难以亲近求见者？因此说"我有贪"等。"彼时入定"是以某时某刻可亲近，彼时入定而入禅定。或彼时-声与"此时"同义，因此说"现在入定"。
般遮尸柯所唱偈颂注释
348
"令闻"是安立所欲调音而奏琵琶，显示依彼彼处生起而显著的轻重区别，具有极甜柔蜜饮蜂鸣喜悦相的清净声音，令闻平等音的弦声。
"如释子以禅，专一具慧念；
牟尼求不死...
如牟尼已得，无上菩提乐。"

2.348);

Ca evaṃ buddhūpasañhitā. Buddhūpasañhitā pana buddhānaṃ dhammasarīraṃ ārabbha nissayaṃ katvā pavattitāti āha ‘‘dhammo arahatāṃ ivā’’ti. Dhammūpasañhitā, arahattūpasañhitā ca veditabbā.

Sūriyasamānasarīrāti sūriyasamānappabhāsarīrā. Tenāha ‘‘tassā kirā’’tiādi. Yasmā timbaruno gandhabbadevarājassa sūriyavaccha sā aṅke jātā, tasmā āha ‘‘yaṃ timbaruṃ devarājānaṃnissāya tvaṃ jātā’’ti. Kalyāṇaṅgatāya ‘‘kalyāṇī’’ti vuttāti āha ‘‘sabbaṅgasobhanā’’ti.

Rāgāvesavasena pubbe vuttā gāthā idānipi tameva ārabbha purato ṭhitaṃ viya ālapanto vadati.

Thanudaranti payodharañca udarañca adhippetanti āha ‘‘thanavemajjhaṃ udarañcā’’ti.

Kiñci kāraṇanti kiñci pīḷaṃ.

Pakatiṃ jahitvā ṭhitaṃ abhirattabhāvena.

Vāmūrūti ruciraūrū. Tenāha ‘‘vāmākārenā’’tiādi. Vāmavikasitarucirasundarābhirūpacārusaddā hi ekatthā daṭṭhabbā. Na tikhiṇanti na tikkhaṃ na lūkhaṃ na kakkhaḷaṃ. Mandanti mudu siniddhaṃ.

Anekabhāvoti anekasabhāvo, so pana bahuvidho nāma hotīti āha ‘‘anekavidho jāto’’ti. Anekabhāgoti anekakoṭṭhāso.

Tayā saddhiṃ vipaccatanti tayā sahitaṃyeva me taṃ kammaṃ vipaccatu, tayā saheva tassa kammassa phalaṃ anubhaveyyanti adhippāyo. Tayā saddhimevāti yathā cakkavattisaṃvattaniyakammaṃ tassa nissandaphalabhūtena itthiratanena saddhiṃyeva vipākaṃ deti, evaṃ taṃ me kammaṃ tayā saddhiṃyeva mayhaṃ vipākaṃ detu.

Ekodīti ekodibhāvaṃ gato, samāhitoti attho. Jigīsānoti jigīsamāno hoti. Tathābhūtova jigīsati nāmāti tathā paṭhamavikappo vutto. Dutiyavikappe pana ‘‘vicaratī’’ti kiriyāpadaṃ āharitvā attho vutto.

Nandeyyanti samāgamaṃ patthento vadati atisassirikarūpasobhāya.

349.Saṃsandatīti sameti, yāya mucchanāya, yena ca ākārena tantissaro pavatto, taṃ mucchanaṃ anativattento, teneva ca ākārena gītassaropi pavattoti attho. Yena ajjhāsayena bhagavā pañcasikhassa gandhabbe vaṇṇaṃ kathesi, yadatthañca kathesi, taṃ sabbaṃ vibhāvetuṃ ‘‘kasmā’’tiādimāha. Natthi bodhimūle eva samucchinnattā. Upekkhako bhagavā anupalittabhāvato. Suvimuttacitto bhagavā chandarāgato, sabbasmā ca kilesā. Yadi evaṃ kasmā pañcasikhassa gandhabbe vaṇṇaṃ kathesīti āha ‘‘sace panā’’tiādi.

Ganthitāti sandahitā, tā pana nirantaraṃ kathiyamānā rāsikatā viya hontīti āha ‘‘piṇḍitā’’ti. Vohāravacananti bhagavato, bhikkhūnañca purato vattabbaṃ upacāravacanaṃ.

Upanaccantiyāti upagantvā naccantiyā.

Sakkūpasaṅkamanavaṇṇanā

350. ‘‘Kadā saṃyūḷhā’’tiādīni vadanto paṭisammodati. Vippakārampi dasseyyāti aḍḍhakatābhinayavasena naccampi dasseyya.



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如是与佛相关。而与佛相关是缘于诸佛法身而转起，因此说"如阿罗汉之法"。应知是与法相关、与阿罗汉相关。
"如日之身"是如日光辉之身。因此说"据说她"等。因为是在帝姆巴鲁乾闼婆天王的太阳女儿腿上生，因此说"依止帝姆巴鲁天王你生"。因善美肢体而说"端严"，因此说"一切肢体庄严"。
以贪染入故前所说偈，现在也依彼而如在前站立般呼唤而说。
"乳腹"是指乳房和腹部，因此说"乳中部和腹"。
"某事"是某压迫。
"舍弃自然而住"是以极染着性。
"美腿"是妙丽的腿。因此说"以美的形式"等。应知美、开敷、妙丽、端庄、美丽、可爱诸词是同义。"不锐利"是不粗糙不粗硬。"柔"是软滑。
"多性"是多种性，而那成为多样，因此说"成为多种"。"多分"是多部分。
"与你一起成熟"是愿我彼业与你一起成熟，意思是愿与你一起经受彼业果。"唯与你一起"是如转轮王业与其异熟果的女宝一起成熟，如是愿我彼业唯与你一起对我成熟。
"专一"是到达专一性，意思是等持。"求"是正在求。如是存在即名为求，因此如是说第一选择。在第二选择中则引"行走"动词而说义。
"欢喜"是愿求相会而说，因极华丽的色美。
349
"协调"是相合，以何调音、以何形式弦声转起，不超越彼调音，以彼形式歌声也转起之义。世尊以何意乐说赞般遮尸柯的乾闼婆，为何义而说，为显示这一切而说"为何"等。无，因在菩提树下已断尽。世尊舍离因无执著性。世尊心善解脱于欲贪及一切烦恼。若如是为何说赞般遮尸柯的乾闼婆？因此说"若然"等。
"结"是连结，而那无间说时如成堆般，因此说"积集"。"言说语"是应在世尊和比丘前说的客气语。
"近舞"是靠近而舞。
帝释亲近注释
350
说"何时集合"等而互相问候。"会显示变化"是以半身表情方式显示舞。

351. ‘‘Abhivadito sakko devānamindo’’tiādīnaṃ ‘‘tena kho pana samayenā’’tiādīnaṃ (pārā. 16, 24) viya saṅgītikāravacanabhāve saṃsayo natthi, ‘‘evañca pana tathāgatā’’ti idha pana siyā saṃsayoti ‘‘dhammasaṅgāhakattherehi ṭhapitavacana’’nti vatvā itarassāpi tathābhāvaṃ dassetuṃ ‘‘sabbameta’’ntiādi vuttaṃ. Vuḍḍhivacanena vuttoti ‘‘sukhī hotu pañcasikha sakko devānaṃ indo’’ti āsīsavādaṃ vutto. ‘‘Bhagavato pāde sirasā vandatī’’ti vadanto abhivādeti nāma ‘‘sukhī hotū’’ti āsīsavādassa vadāpanato. Tathā pana āsīsavādaṃ vadanto abhivadati nāma sabbakālaṃ tatheva tiṭṭhanato.

Uruṃ vepullaṃ dassati dakkhatīti urundā vibhattialopena. Vivaṭā aṅgaṇaṭṭhānaṃ. Yo pakatiyā guhāyaṃ andhakāro, so antarahitoti yo tassaṃ guhāyaṃ satthu samantato asītihatthato ayaṃ pākatiko andhakāro, so devānaṃ vatthābharaṇasarīrobhāsehi antarahito, āloko sampajji. Asītihatthe pana buddhālokeneva andhakāro antarahito, na ca samattho devānaṃ obhāso buddhānaṃ abhibhavituṃ.

352.Cirappaṭikāhanti cirappabhutiko ahaṃ. Aḍḍakaraṇaṃ nāma natthi avivādādhikaraṇaṭṭhāne nibbattattā. Kīḷādīnipīti ādi-saddena dhammassavanādiṃ saṅgaṇhāti.

Salaḷamayagandhakuṭiyanti salaḷarukkhehi raññā pasenadinā kāritagandhakuṭiyaṃ. Tenassāti tena phaladvayādhigamena pahīnaoḷārikakāmarāgatāya assā bhūjatiyā devaloke abhiratiyeva natthi. Cakkanemisaddena tamhā samādhimhā vuṭṭhitoti ettha adhippāyaṃ ajānantā ‘‘ārammaṇassa adhimattatāya samāpattito vuṭṭhānaṃ jāta’’nti maññeyyunti taṃ paṭikkhipanto ‘‘samāpanno saddaṃ suṇātīti no vata re vattabbe’’ti āha. Sati ca ārammaṇasaṅghaṭṭanāyaṃ gahaṇenapi bhavitabbanti adhippāyena ‘‘suṇātī’’ti vuttaṃ, itaro ‘‘paṭhamaṃ jhānaṃ samāpannassa saddo kaṇṭako’’ti vacanamattaṃ nissāya sabbassāpi jhānassa saddo kaṇṭakoti adhippāyena paṭikkhepaṃ asahanto ‘‘nanu bhagavā…pe…bhaṇatī’’ti imameva suttapadaṃ uddhari. Tattha yathā dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ, evaṃ ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā sammadeva dosadassanapaṭipakkhabhāvanāvasena sabbāsampi lokiyasaññānaṃ aggamaggena samatikkantattā ārammaṇādhigamatāya na kadāci phalasamāpattito vuṭṭhānaṃ hotīti. Tathā pana na suppahīnattā paṭighasaññānaṃ sabbarūpasamāpattito vuṭṭhānaṃ hoti, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃsamāpannassa ‘‘saddo kaṇṭako’’ti vuttaṃ. Yadi pana paṭighasaññānaṃ vikkhambhitattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ hoti, pageva maggaphalasamāpattito. Tenāha ‘‘cakkanemisaddenā’’tiādi. Cakkanemisaddenāti ca nayidaṃ karaṇavacanaṃ hetumhi, karaṇe vā atha kho sahayoge. Imameva hi atthaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ.

Gopakavatthuvaṇṇanā



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351
"帝释天王礼敬"等如"尔时"等为结集者语无疑，但"如是诸如来"此处可能有疑，因此说"结集长老所置的语"，为显示其他也如是而说"这一切"等。以增长语而说是以"般遮尸柯，愿帝释天王安乐"祝愿语而说。说"礼敬世尊足"为礼敬，因令说"愿安乐"祝愿语。如是说祝愿语为问候，因为常时如是住。
"宽广"以略去语尾变化。"开朗"是空地处。若洞中原有黑暗，则消失，就是说在彼洞中从师四周八十肘这自然黑暗，以诸天衣饰身光消失，成为光明。但在八十肘中以佛光消黑暗，诸天光明不能胜过诸佛。
352
"长时"是我从久远以来。"诉讼"是无争议事处生故无。"游戏等"以等字摄取闻法等。
"沙罗木香室"是巴谢纳迪王以沙罗木所造香室。"彼之"是以证得二果断粗欲贪故，彼浮阇提天女于天界即无喜乐。"以轮缘声从彼定起"此中不知意趣者会认为"因所缘过强而出定"，为遮此而说"不应说入定者闻声"。若有所缘撞击则应有领受，以此意趣说"闻"，另一人依"入初禅者声为刺"语句，以一切禅定声为刺的意趣不能承受遮止而引"岂非世尊...说"此经文。其中如以见过患对治修习故断除嗔想善，则以大声也不从无色定出，如是以"生起为怖畏，不生为安稳"等善见过患对治修习故，以极道超越一切世间想，则因所缘证得故从果定不出。但因不善断嗔想故从一切色定出，而初禅连少声也不能忍，因此说入彼定者"声为刺"。若因制伏嗔想故以大声也不从无色定出，何况从道果定。因此说"以轮缘声"等。"以轮缘声"此非作因表工具或因，而是伴随义。为显示此义而说"但世尊"等。
牧牛人事注释

353.Paripūrakārinīti paripuṇṇāni, parisuddhāni ca katvā rakkhitavatī. ‘‘Itthitta’’ntiādi tattha virajjanākāradassanaṃ. Dhitthibhāvaṃitthibhāvassa dhikkāro hetūti attho. Alanti paṭikkhepavacanaṃ, payojanaṃ natthīti attho. Virājetīti jigucchati. Etā sampattiyoti cakkavattisiriādikā etā yathāvuttasampattiyo. Tasmā pubbaparicayena upaṭṭhitanikantivasena. Upaṭṭhānasālanti sudhammadevasabhaṃ.

Soti gopakadevaputto. Vaṭṭetvā vaṭṭetvāti tomarādiṃ vattentena viya codanavacanaṃ parivaṭṭetvā parivaṭṭetvā. Gāḷhaṃ vijjhitabbāti gāḷhataraṃ ghaṭṭetabbā.

Kuto mukhāti kuto pavattañāṇamukhā. Tenāha ‘‘aññavihitakā’’ti. Katapuññeti sammā katapuññe dhamme.

Dāyoti lābho. So hi dīyati tehi dātabbattā dāyo, yesaṃ dīyati, tehi laddhattā lābhoti ca vuccati. Saṅkhāre…pe… patiṭṭhahiṃsu katādhikārattā. Tattha tāvatiṃsabhavane ṭhitānaṃyeva nibbatto yathā sakkassa indasālaguhāyaṃ ṭhitasseva sakkattabhāvo.

Nikantiṃ tasmiṃ gandhabbakāye ālayaṃ samucchindituṃ na sakkonto.

354.Attanāva veditabboti attanāva adhigantvā veditabbo, na parappaccayikena. Tumhehi vuccamānānīti kevalaṃ tumhehi vuccamānāni.

Viyāyāmāti vissaṭṭhaṃ vīriyaṃ santāne pavattema. Pakatiyāti rūpāvacarabhāvena, ‘‘anussara’’nti vā pāṭho.

Kāmarāgo eva ‘‘chando rāgo chandarāgo’’tiādi pavattibhedena saṃyojanaṭṭhena ‘‘kāmarāgasaṃyojanānī’’ti, yogaganthādipavattiākārabhedena ‘‘kāmabandhanānī’’ti ca vutto. Pāpimayogānīti ettha pana sesayogaganthānampi vasena attho veditabbo.

Duvidhānanti vatthukāmakilesakāmavasena duvidhānaṃ.

‘‘Ettha kiṃ, tattha ki’’nti ca padadvaye kinti nipātamattaṃ. Cātuddisabhāveti tesaṃ buddhādīnaṃ tiṇṇaṃ ratanānaṃ catuddisayogyabhāve appaṭihaṭabhāve. Buddharatanañhi mahākāruṇikatāya, anāvaraṇañāṇatāya, paramasantuṭṭhatāya ca cātuddisaṃ, dhammaratanaṃ svākkhātatāya, saṅgharatanaṃ suppaṭipannatāya. Tenāha ‘‘sabbadisāsu asajjamāno’’ti.

Majjhimassa paṭhamajjhānassa adhigatattā tāvadeva kāyaṃ brahmapurohitaṃ adhigantvā tāvadeva purimaṃ jhānasatiṃ paṭilabhitvā taṃ jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā orambhāgiyasaṃyojanasamucchindanena maggaphalavisesaṃ anāgāmiphalasaṅkhātaṃ visesaṃ ajjhagaṃsu adhigacchiṃsu. Keci pana ‘‘kāmāvacarattabhāvena maggaphalāni adhigacchiṃsūti adhippāyena pañcamassa jhānassa anadhigatattā suddhāvāsesu na uppajjiṃsu, paṭhamajjhānalābhitāya pana brahmapurohitesu nibbattiṃsū’’ti vadanti.

Maghamāṇavavatthuvaṇṇanā



我来为您直译这段巴利文：
353
"完全行者"是圆满清净地受持。"女性等"是显示其中离染方式。"呸,女性"意思是厌恶女性为因。"够了"是拒绝语，意思是无需要。"厌离"是厌恶。"这些成就"是转轮王等这些如上所说成就。因此以前习气而现起欲求力。"集会堂"是善法天堂。
"彼"是牧牛天子。"转来转去"是如转动长矛等般转来转去责问语。"应重击"是应更重地敲击。
"从何门"是从何转起知门。因此说"意在他处"。"已作福"是善作福的法。
"给予"是获得。因为它被给予所以是给予，因为由他们得到所以称为获得。"诸行...等...安住"因为已作胜业。于此如在三十三天住者生，如帝释在因陀娑罗洞时即成为帝释。
不能断除对彼乾闼婆身的执着。
354
"应自知"是应自证而知,不依他缘。"由你们所说"是仅由你们所说。
"我们精进"是令解脱精进于相续。"自性"是以色界性，或读作"忆念"。
欲贪以"欲、贪、欲贪"等转起差别，以系缚义说"欲贪结"，以瑜伽系等转起形态差别说"欲缚"。在"恶魔瑜伽"中应知依其余瑜伽系义理解。
"二种"是依欲事与烦恼欲。
在"此中何、彼中何"二词中"何"是不变词。"四方性"是彼等佛等三宝的四方适应性无碍性。因为佛宝以大悲性、无障碍智性、最上满足性而为四方，法宝以善说性，僧宝以善行性。因此说"于一切方无着"。
因证得中等初禅故，即证得梵辅天身，即得前禅念，以彼禅为基础增长观，以断欲界结证得道果殊胜，即证得阿那含果殊胜。有些人说"依欲界身而证道果的意趣,因未证第五禅故不生净居,但因得初禅故生于梵辅"。
摩伽摩纳瓦事注释

355.Visuddhoti visuddhaajjhāsayo, upanissayasampannoti adhippāyo. Gāmakammakaraṇaṭṭhānanti gāmikānaṃ upaṭṭhānaṭṭhānaṃ vadati. Tāvatakenevāti attanā sodhitaṭṭhāneva aññassa āgantvā avaṭṭhāneneva. Satiṃ paṭilabhitvāti ‘‘aho mayā katakammaṃ saphalaṃ jāta’’nti yoniso cittaṃ uppādetvā.

Pāsāṇeti maggamajjhe uccatarabhāvena ṭhitapāsāṇe. Uccāletvāti uddharitvā. Etassa saggassa gamanamagganti etassa candādīnaṃ uppattiṭṭhānabhūtassa saggassa gamanamaggaṃ puññakammaṃ.

Sugativasena laddhabbaṃ, kahāpaṇañcāti kahāpaṇaṃ, daṇḍavasena laddhabbaṃ bali daṇḍabali. Gahapatikākiṃ karissantīti gahapatikā nāma aṭavikā viya visamanissitā, te na kañci anatthaṃ karissanti, evaṃ tayā jānamānena kasmā mayhaṃ na kathitanti yadipi pubbe na kathitaṃ, etarahi pana bhayena kathitaṃ, mā mayhaṃ dosaṃ kareyyātha, ārocitakālato paṭṭhāya na mayhaṃ dosoti vadati.

Nibaddhanti ekantikaṃ.

Pisuṇesīti pisuṇakammamakāsi, tumhākaṃ antare mayhaṃ pesuññaṃ upasaṃharatīti attho. Puna aharaṇīyaṃ brahmadeyyaṃ katvā. Mayhampīti mayhampi atthāya maṃ uddissa puññakammaṃ karotha. Nīluppalaṃ nāma vikasamānaṃ udakato uggantvāva vikasati, evaṃ ahutvā antoudake pupphitaṃ nīluppalaṃ viya. Amhākaṃ panidaṃ puññakammaṃ bhavantarūpapattiyā vinā imasmiṃyeva attabhāve vipākaṃ detīti yojanā. Cintāmattakampīti domanassavasena cintāmattakampi.

Pagevāti kālasseva, ativiya pātoti attho. Kaṇṇikūpaganti kaṇṇikayogyaṃ. Tacchetvā maṭṭhaṃ katvā kaṇṇikāya kattabbaṃ sabbaṃ niṭṭhapetvā. Tathā hi sā vatthena veṭhetvā ṭhapitā.

Cayabandhanaṃ sālāya adhiṭṭhānasajjanaṃ. Kaṇṇikamañcabandhanaṃ kaṇṇikārohanakāle āruhitvā avaṭṭhānaaṭṭakaraṇaṃ.

Yassa atthate phalake yassa phalake atthateti yojanā.

Avidūreti sālāya, koviḷārarukkhassa ca avidūre. Sabbajeṭṭhikāti sabbāsaṃ tassa bhariyānaṃ jeṭṭhikā sujātā.

Tassevāti sakkasseva. Santiketi samīpe santikāvacarā hutvā nibbattā. Dhajena saddhiṃ sahassayojaniko pāsādo.

Kakkaṭakavijjhanasūlasadisanti kakkaṭake gaṇhituṃ tassa bilapariyantassa vijjhanasūcisadisaṃ.

Maccharūpenāti matamaccharūpena. Osaratīti pilavanto gacchati. Tassāpi bakasakuṇikāya pañca vassasatāni āyu ahosi devanerayikānaṃ viya manussapetatiracchānānaṃ āyuno aparicchinnattā.

Ukkuṭṭhimakāsīti uccāsaddamakāsi.

Pubbasannivāsenāti purimajātīsu cirasannivāsena. Evañhi ekaccānaṃ diṭṭhamattenapi sineho uppajjati. Tenāha bhagavā –

‘‘Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake’’ti. (jā. 1.2.174);

Avasesesūti asure, sakkaṃ ṭhapetvā dvīsu devalokesu deveva sandhāya vadati.

Atthanissitanti attano, paresañca atthameva hitameva nissitaṃ, taṃ pana hitaṃ sukhassa nidānanti āha ‘‘kāraṇanissita’’nti.

Pañhaveyyākaraṇavaṇṇanā



我来为您直译这段巴利文：
355
"清净"是清净意乐，意思是具足善缘。"村事作处"说的是村民的服务处。"仅以此"是仅以自己清净处他人来住立。"得念"是生起"啊,我所作业已成果"如是如理心。
"石"是在道中高立之石。"举起"是提起。"此天的去道"是此日月等生起处的天去道福业。
"以善趣得迦诃般那和刑罚得的税"是迦诃般那与刑罚税。"居士们将作何"是说居士们如林住者依不平等，他们不会作任何危害，如是你知道为何不告诉我？虽然以前未说，但现在因怖畏而说，勿对我作过，从告知时起不是我的过失。
"恒常"是确定。
"诽谤"是作诽谤业，意思是在你们中带来对我的离间。再作不可取的梵施。"我也"是为我也为指我而作福业。"青莲"名生起时从水升起而开,不如是而在水内开花的青莲般。而我们此福业不待生他身而在此身即与果报,是为配合。"仅思"是仅以忧而思。
"太早"是早晨，意思是极早。"适合椽"是适合作椽。削平磨光作椽当作一切完成。因此她以布包裹而置。
"叠架"是堂的基础准备。"椽台架"是登椽时登上住立的架子。
"在所铺板上"配合为在所铺其板上。
"不远"是在堂与波罗蜜树不远。"最上"是他所有妻子中最上的须阇塔。
"彼之"是帝释之。"近"是生为近侍。与旗帜共千由旬宫殿。
"如蟹钩针"如捕蟹的洞边钩针。
"以死鱼形"是以死鱼形。"沉"是浮行。彼鹤鸟也有五百岁寿命，因天、地狱、人、鬼、畜生寿量无限定。
"欢呼"是作高声。
"以前同住"是前生长时同住。如是有些人仅见即生爱。因此世尊说：
"以前同住，或现利益，
如是生爱，如莲在水。"
"其余"是除帝释外说二天界诸天。
"依义"是依自他义利，而彼义利为乐因，因此说"依因"。
问答释注

357.Kiṃsaṃyojanāti kīdisasaṃyojanā. Satte anatthe saṃyojenti bandhantīti saṃyojanānīti āha ‘‘kiṃbandhanā, kena bandhanena baddhā’’ti. Puthukāyāti bahū sattakāyāti āha ‘‘bahū janā’’ti. Veraṃ vuccati dosoti āha ‘‘averāti appaṭighā’’ti. Āvudhena sarīre daṇḍo āvudhadaṇḍo, dhanassa dāpanatthena daṇḍo dhanadaṇḍo, tadubhayākaraṇena tato vinimutto adaṇḍo, sampattiharaṇato, saha anatthuppattito ca sapatto, paṭisattūti āha ‘‘asapattāti apaccatthikā’’ti. Byāpajjhaṃ vuccati cittadukkhaṃ, tabbirahitā abyāpajjhāti āha ‘‘vigatadomanassā’’ti. Pubbe ‘‘averā’’ti padena sambaddhāghātakābhāvo vutto. Tenāha ‘‘appaṭighā’’ti. ‘‘Averino’’ti pana imināpi kopamattassapi anuppādanaṃ. Tenāha ‘‘katthaci kopaṃ na uppādetvā’’ti. ‘‘Viharemū’’ti ca padaṃ purimapadehipi yojetabbaṃ ‘‘averā viharemū’’tiādinā. Ayañca averādibhāvo saṃvibhāgena pākaṭo hotīti dassetuṃ ‘‘accharāyā’’ti ādiṃ vatvā ‘‘iti ce nesaṃ hotī’’ti vuttaṃ. Cittuppatti daḷhatarāpi hutvā pavattatīti dassetuṃ ‘‘dānaṃ datvā, pūjaṃ katvā ca patthayantī’’ti vuttaṃ. Iti ceti ce-saddo anvayasaṃsaggena parikappetīti āha ‘‘evañca nesa’’nti.

Yāya kāyaci paresaṃ sampattiyā khīyanaṃ usūyanaṃ asahanaṃ lakkhaṇaṃ etissāti parasampattikhīyanalakkhaṇā, yadaggena attasampattiyā parehi sādhāraṇabhāvaṃ asahanalakkhaṇaṃ, tadaggenassa ‘‘nigūhanalakkhaṇa’’ntipi vattabbaṃ. Tathā hissa porāṇā ‘‘mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariya’’nti nibbacanaṃ vadanti. Abhidhamme ‘‘yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā’’tiādinā (dha. sa. 1126) nikkhepakaṇḍe, ‘‘yā etesu paresaṃ lābhādīsu kiṃ iminā imesa’’ntiādinā taṃsaṃvaṇṇanāyañca vuttāneva, tasmā tattha vuttanayeneva veditabbānīti adhippāyo.

Yasmā pana issāmacchariyāni bahvādīnavāni, tesaṃ vibhāvanā lokassa bahukārā , tasmā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1125) vibhāvitānampi tesaṃ diṭṭhadhammikepi samparāyike piādīnave dassento ‘‘āvāsamacchariyena panā’’tiādimāha. Etthāti etesu issāmacchariyesu, etesu vā āvāsamacchariyādīsu pañcasu macchariyesu. Saṅkāraṃ sīsena ukkhipitvāva vicarati tattha laggacittatāya, nihīnajjhāsayatāya ca. Mamāti mayā, ayameva vā pāṭho. Lohitampi mukhato uggacchati cittavighātena saṃtattahadayatāya. Kucchivirecanampi hoti atijalaggino. Añño vibhavapaṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattā. Paṭivedhadhamme macchariyassa asambhavo evāti āha ‘‘pariyattidhammamacchariyena cā’’ti. Vaṇṇamacchariyena dubbaṇṇo, dhammamacchariyena eḷamūgo duppañño hoti.


我来为您直译这段巴利文：
357
"何系缚"是如何系缚。系缚众生于无益处故称系缚，因此说"何缚，以何缚而缚"。"多众"是众多众生身，因此说"众多人"。怨称为瞋，因此说"无怨即无瞋"。以武器于身为杖为武器杖，以令给财为杖为财杖，不作彼二者故脱离彼为无杖，夺取财产及俱生无益故为敌人、对敌，因此说"无敌即无对敌"。恼害称为心苦，离彼为无恼害，因此说"离忧"。前以"无怨"词说无杀害性。因此说"无瞋"。而以"无怨"此也说不生起瞋恚。因此说"于何处不生瞋"。"我们住"词也应与前词配合如"无怨住"等。此无怨等以分享而显著，为显示此而说"天女"等后说"如是若彼等"。心生起更强而转，为显示此而说"施舍、作供养而愿求"。"如是"中ce词与语连合而假设，因此说"如是彼等"。
以任何他人成就而嫉妒、羡慕、不堪为相为以他人成就嫉妒相，以自己成就不堪与他人共有为相同程度，以此程度应说为"隐藏相"。如是古人说"愿此稀有不属他人，仅属我己为悭吝"之词源。阿毗达摩中"于他人获得、恭敬、尊重、尊敬、礼拜、供养中之妒、妒忌"等于分类品，"于彼等他人获得等中'此于彼等何用'"等于其注释中已说，因此应依彼处所说方式了知，是为意趣。
又因嫉妒、悭吝多过患，显示彼等对世间多所作为，因此虽在阿毗达摩注中已显示，为示现法及来世等过患而说"以住处悭吝"等。"此中"是于此等嫉妒悭吝，或于此等住处悭吝等五悭吝。因执着于彼及下劣意乐而头顶垃圾而行。"我"是我所，或此即是读法。因心恼热心故口出血。因极火热而腹泻。其他遍知法唯圣者有，彼等不悭吝彼，因悭吝完全断尽。于证法中悭吝完全不可能，因此说"以教法悭吝"。以容色悭吝成丑，以法悭吝成哑愚钝。


‘‘Apicā’’tiādi pañcannaṃ macchariyānaṃ vasena kammasarikkhakavipākadassanaṃ. Āvāsamacchariyena lohagehe paccati paresaṃ āvāsapaccayahitasukhanisedhanato. Kulamacchariyena appalābho hoti parehi kulesu laddhabbalābhanisedhanato, appalābhoti ca alābhoti attho. Lābhamacchariyena gūthaniraye nibbattati lābhahetu parehi laddhabbassa assādanisedhanato. Sabbathāpi nirassādo hi gūthanirayo. Vaṇṇo nāma na hotīti sarīravaṇṇo, guṇavaṇṇoti duvidhopi vaṇṇo nāmamattenapi na hoti, tattha tattha nibbattamāno virūpo eva hoti. Sampattinigūhanasabhāvena macchariyena virūpite santāne yebhuyyena guṇā patiṭṭhameva na labhanti, ye ca patiṭṭhaheyyuṃ, tesampi vasenassa vaṇṇo na bhaveyya. Te hi tassa loke rattiṃ khittā sarā viya na paññāyanti. Dhammamacchariyenakukkuḷaniraye.Sotāpattimaggenapahīyati apāyagamanīyabhāvato. Verādīhi na parimuccantiyeva tapparimuccanāya icchāya appattabbattā jātiādidhammānaṃ sattānaṃ jātiādīhi viya.

Tiṇṇā mettha kaṅkhāti ma-kāro padasandhikaro. Etasmiṃ pañheti etasmiṃ ‘‘kiṃsaṃyojanā nu kho’’ti evaṃ ñātuṃ icchite atthe. Tumhākaṃ vacanaṃ sutvāti ‘‘issāmacchariyasaṃyojanā’’ti evaṃ pavattaṃ tumhākaṃ vissajjanavacanaṃ sutvā. Kaṅkhā tiṇṇāti yathāpucchite atthe saṃsayo tarito vigato desanānussaraṇamattena, na samucchedavasenāti āha ‘‘na maggavasenā’’tiādi. Ayampi kathaṃkathā vigatāti kaṅkhāya vigatattā eva tassā pavattiākāravisesabhūtā ‘‘idaṃ katha idaṃ katha’’nti ayampi kathaṃkathā vigatā apagatā.

358.Nidānādīni mahānidānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
"又"等是显示五悭吝业相应果报。以住处悭吝而生铜屋地狱，因遮止他人住处缘之利益安乐。以家族悭吝得少利，因遮止他人应得于诸家族之利，"少利"意思是无利。以获得悭吝生粪地狱，因遮止他人应得利益之享受。粪地狱实在一切方面无味。"无容色"是身容色与德容色二种容色连名字也无，于彼彼处生即成丑陋。以悭吝隐藏成就性而令相续丑陋，诸德多分不得住立，若得住立，以彼等力量亦无容色。因彼等如夜投之箭不显现于世间。以法悭吝生炭火地狱。以预流道断除，因成为趣向恶趣性。不能完全解脱怨等，因不能达到解脱彼之愿求，如众生之生等法不能脱离生等。
"我于此渡疑"中ma音是字连音。"于此问"是于此"以何系缚呢"如是欲知义。"闻汝言"是闻"以嫉妒悭吝系缚"如是转起汝等答语。"渡疑"是仅以忆念教说而度脱所问义之疑惑，非由道力，因此说"非由道"等。"此疑惑亦去"是因疑去故，彼转起行相差别之"此如何此如何"此疑惑亦去除。
358
"因缘"等在大因缘经注中<.Assistant>

2.95) vuttatthāneva. Piyānaṃ attano pariggahabhūtānaṃ sattasaṅkhārānaṃ parehi sādhāraṇabhāvāsahanavasena, nigūhanavasena ca pavattanato piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyānaṃ pariggahabhūtānaṃ sattānaṃ, saṅkhārānañca asahanavasena pavattiyā appiyasattasaṅkhāranidānā issā. Yañhi kiñci appiyasambandhaṃ bhaddakampi taṃ kodhanassa appiyamevāti. Ubhayanti macchariyaṃ, issā cāti ubhayaṃ. Ubhayanidānanti piyanidānañceva appiyanidānañca. Piyāti iṭṭhā. Keḷāyitāti dhanāyitā. Mamāyitāti mamattaṃ katvā pariggahitā. Issaṃ karotīti ‘‘kiṃ imassa iminā’’ti tassa piyasattalābhāsahanavasena ussūyati, tameva piyasattaṃ yācito. Aho vatassāti sādhu vata assa. ‘‘Imassa puggalassa evarūpaṃ piyavatthu na bhaveyyā’’ti issaṃ karoti usūyaṃ uppādeti. Mamāyantāti keḷāyantā. Appiyeti appiye satte tesaṃ satāpato. Assāti puggalassa, yena te laddhā. Teti sattasaṅkhārā, sacepi amanāpā honti appiyehi samudāgatattā. Viparītavuttitāyāti ayāthāvagāhitāya. Ko añño evarūpassa lābhīti tena attānaṃ sambhāvento issaṃ vā karoti. Aññassa tādisaṃ uppajjamānampi ‘‘aho vatassa evarūpaṃ na bhaveyyā’’ti issaṃ vā karoti, ayañca nayo heṭṭhā vuttanayattā na gahito.

Vatthukāmānaṃ pariyesanavasena pavatto chando pariyesanachando. Paṭilābhapaccayo chando paṭilābhachando. Paribhuñjanavasena pavatto chando paribhogachando. Paṭiladdhānaṃ sannidhāpanavasena, saṅgopanavasena ca pavatto chando sannidhichando. Diṭṭhadhammikameva payojanaṃ cintetvā vissajjanavasena pavatto chando vissajjanachando. Tenāha ‘‘katamo’’tiādi.

Ayaṃ pañcavidhopi atthato taṇhāyanamevāti āha ‘‘taṇhāmattamevā’’ti.

Evaṃ vutto ‘‘lābhaṃ paṭicca vinicchayo’’ti evaṃ mahānidānasutte (dī. ni. 

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2.95
已说义。因对可爱的己所摄受众生行不堪与他人共有性及隐藏性而转起故，悭吝以可爱众生行为因，因对不可爱的所摄受众生与行以不堪性而转起故，嫉妒以不可爱众生行为因。因为任何不可爱相关之善事对瞋者亦是不可爱。"二者"是悭吝与嫉妒二者。"二因"是可爱因与不可爱因。"可爱"是可意。"宝爱"是珍视。"我所"是作我执而摄受。"作嫉"是以"此人何用此"而不堪彼可爱众生获得而嫉妒，被乞求彼可爱众生。"啊愿他"是愿他善。"愿此人无如是可爱事"而作嫉生嫉妒。"我所执"是宝爱。"不可爱"是不可爱众生之彼等存在。"彼"是人，由彼获得。"彼等"是众生行，即使不适意因由不可爱而得。"相反转起"是以不如实领会。"谁他如是得"而以此尊重自己而作嫉。或他如是生起"啊愿他无如是"而作嫉，此理因已说前理故不取。
以追求欲事而转起之欲为追求欲。获得缘之欲为获得欲。以受用而转起之欲为受用欲。以储藏已得与守护而转起之欲为储藏欲。思维现法义利而施舍转起之欲为施舍欲。因此说"何者"等。
此五种义理即是渴爱，因此说"仅是渴爱"。
如是说"依获得之决定"如是于大因缘经;

2.103) vutto vinicchayavitakko vitakko nāma, na yo koci vitakko. Idāni yathāvuttaṃ vinicchayavitakkaṃ atthuddhāranayena nīharitvā dassetuṃ ‘‘vinicchayo’’tiādi vuttaṃ. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ, tañca kho taṇhāvicaritānaṃ sataṃ, na yassa kassacīti dassetuṃ ‘‘taṇhāvicarita’’nti vuttaṃ. Taṇhāvinicchayo nāma taṇhāya vasena vakkhamānanayena ārammaṇassa vinicchinanato. Diṭṭhidassanavasena ‘‘idameva saccaṃ, moghaṃ añña’’nti vinicchinanato diṭṭhivinicchayo nāma. Iṭṭhaṃ paṇītaṃ, aniṭṭhaṃ appaṇītaṃ, piyāyitabbaṃ piyaṃ, appiyāyitabbaṃ appiyaṃ, tesaṃ vavatthānaṃ taṇhāvasena na hoti. Taṇhāvasena hi ekacco kiñci vatthuṃ paṇītaṃ maññati, ekacco hīnaṃ, ekacco piyāyati, ekacco nappiyāyati. Tenāha ‘‘tadeva hī’’tiādi . ‘‘Dassāmī’’ti idaṃ vissajjanachande vuttanayena ceva vaṭṭūpanissayadānavasena ca veditabbaṃ. Tampi hi taṇhāchandahetukanti.

Yattha sayaṃ uppajjanti, taṃ santānaṃ saṃsāre papañcenti vitthārayantīti papañcā. Yassa ca uppannā, taṃ ‘‘ratto’’ti vā ‘‘satto’’ti vā ‘‘micchābhiniviṭṭho’’ti vā papañcenti byañjentīti papañcā. Yasmā taṇhādiṭṭhiyo adhimattā hutvā pavattamānā taṃsamaṅgīpuggalaṃ pamattākāraṃ pāpenti, māno pana jātimadādi vasena mattākārampi, tasmā ‘‘mattapamattākārapāpanaṭṭhenā’’ti vuttaṃ. Saṅkhā vuccati koṭṭhāso bhāgaso saṅkhāyati upaṭṭhātīti. Yasmā papañcasaññā taṃtaṃdvāravasena, ārammaṇavasena ca bhāgaso vitakkassa paccayā honti, na kevalā, tasmā papañcasaññāsaṅkhānidāno vitakko vutto, papañcasaññānaṃ vā anekabhedabhinnattā taṃsamudāyo ‘‘papañcasaññāsaṅkhā’’ti vutto. Papañcasaññāsaṅkhāggahaṇena ca anavaseso dukkhasamudayo vutto taṃtaṃ nimittattā vaṭṭadukkhassāti.

Yo nirodho vūpasamoti nirodhasaccamāha. Tassa sāruppanti tassa papañcasaññāsaṅkhāya nirodhassa vūpasamassa adhigamupāyatāya sāruppaṃ anucchavikaṃ, etena vipassanaṃ vadati. Tattha yathāvuttanirodhe ārammaṇakaraṇavasena gacchati pavattatīti tatthagāminī, etena maggaṃ. Tenāha ‘‘saha vipassanāya maggaṃ pucchatī’’ti.

Vedanākammaṭṭhānavaṇṇanā



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2.103
所说的决定寻名为寻，不是任何寻。现在为显示如上所说决定寻以意义引导方式而说"决定"等。"百零八"是八增百，而彼实是渴爱行百，不是任何，为显示此而说"渴爱行"。名为渴爱决定是依渴爱力如将说方式决定所缘故。以见见力"此即真实，他虚妄"而决定故名为见决定。可意为胜，不可意为非胜，应爱为爱，不应爱为不爱，彼等安立不由渴爱力。因以渴爱力或有认为某事物为胜，或有认为劣，或有爱，或有不爱。因此说"彼即"等。"我将给"此应依施舍欲说方式及轮回依给予力了知。因彼亦以渴爱欲为因。
于何处自生起，使彼相续于轮回增广扩展为戏论。于谁生起，使彼显示为"贪者"或"执著者"或"邪执著者"为戏论。因渴爱见过度而转起令具彼者成放逸状，而慢则依生慢等令成醉态，因此说"以令成醉放逸状义"。数称为部分因分分计数而现起。因戏论想以彼彼门，以所缘而分分为寻之缘，非单独，因此说寻以戏论想数为因，或因戏论想种种差别分故说其总集为"戏论想数"。以戏论想数摄取说无余苦集，因是彼彼轮回苦之相故。
"彼止息寂灭"说寂灭谛。"彼相应"是彼戏论想数之止息寂灭之证得方便相应适宜，以此说观。于此如所说寂灭以作所缘力而去转起为趣向彼，以此说道。因此说"与观俱问道"。
受业处注释;

359.Pucchitameva kathitaṃ. Yasmā sakkena devānaṃ indena papañcasaññāsaṅkhānirodhagāminipaṭipadā pucchitāva, bhagavā ca tadadhigamupāyaṃ arūpakammaṭṭhānaṃ tassa ajjhāsayavasena vedanāmukhena kathento tisso vedanā ārabhi, iti pucchitameva kathentena pucchānusandhivasena sānusandhimeva ca kathitaṃ. Na hi buddhānaṃ ananusandhikā kathā nāma atthi. Idānissa vedanāmukhena arūpakammaṭṭhānasseva kathane kāraṇaṃ dassetuṃ ‘‘devatānañhī’’tiādi vuttaṃ. Karajakāyassa sukhumatāvacaneneva accantamudusukhumālabhāvāpi vuttā evāti daṭṭhabbaṃ. Kammajanti kammajatejaṃ. Tassa balavabhāvo uḷārapuññakammanibbattattā, ativiya garumadhurasiniddhasuddhāhārajīraṇato ca. Ekāhārampīti ekāhāravārampi. ‘‘Vilīyantī’’ti etena karajakāyassa mandatāya kammajatejassa balavabhāvena āhāravelātikkamena nesaṃ balavatī dukkhavedanā uppajjamānā supākaṭā hotīti dasseti. Nidassanamattañcetaṃ , sukhavedanāpi pana nesaṃ uḷārapaṇītesu ārammaṇesu uparūpari aniggahaṇavasena pavattamānā supākaṭā hutvā upaṭṭhātiyeva. Upekkhāpi tesaṃ kadāci uppajjamānā santapaṇītarūpā eva iṭṭhamajjhatte eva ārammaṇe pavattanato. Tenevāha ‘‘tasmā’’tiādi.

Rūpakammaṭṭhānanti rūpapariggahaṃ, rūpamukhena vipassanābhinivesanti attho. Arūpakammaṭṭhānanti etthāpi eseva nayo. Tattha rūpakammaṭṭhānena samathābhinivesopi saṅgayhati, vipassanābhiniveso pana idhādhippetoti dassento ‘‘rūpapariggaho arūpapariggahotipi etadeva vuccatī’’ti āha. Catudhātuvavatthānanti ettha yebhuyyena catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ kathetīti adhippāyo. Rūpakammaṭṭhānaṃ dassetvāva katheti ‘‘evaṃ rūpakammaṭṭhānaṃ vuccamānaṃ suṭṭhu vibhūtaṃ pākaṭaṃ hutvā upaṭṭhātī’’ti. ‘‘Etena idhāpi rūpakammaṭṭhānaṃ ekadesena vibhāvitamevā’’ti vadanti.

Kāmañcettha vedanāvasena arūpakammaṭṭhānaṃ āgataṃ, tadaññadhammavasenapi arūpakammaṭṭhānaṃ labbhatīti taṃ vibhāgena dassetuṃ ‘‘tividho hī’’tiādi vuttaṃ. Tattha abhinivesoti anuppaveso, ārambhoti attho. Ārambhe eva hi ayaṃ vibhāgo, sammasanaṃ pana anavasesatova dhamme pariggahetvā pavattatīti. ‘‘Pariggahite rūpakammaṭṭhāne’’ti idaṃ rūpamukhena vipassanābhinivesaṃ sandhāya vuttaṃ, arūpamukhena pana vipassanābhiniveso yebhuyyena samathayānikassa icchitabbo, so ca paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme pariggaṇhāti. Paṭhamābhinipātoti sabbe cetasikā cittāyattā cittakiriyābhāvena vuccantīti phasso cittassa paṭhamābhinipāto vutto. Taṃ ārammaṇanti yathāpariggahitaṃ rūpakammaṭṭhānasaññitaṃ ārammaṇaṃ. Uppannaphasso puggalo, cittacetasikarāsi vā ārammaṇena phuṭṭho phassasahajātāya vedanāya taṃsamakālameva vedeti, phasso pana obhāsassa viya padīpo vedanādīnaṃ paccayaviseso hotīti purimakālo viya vuccati, yā tassa ārammaṇābhiniropanalakkhaṇatā vuccati. Phusantoti ārammaṇassa phusanākārena. Ayañhi arūpadhammattā ekadesena anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ, ārammaṇañca phusanto viya, saṅghaṭṭento viya ca pavattatīti. Tathā hesa ‘‘saṅghaṭṭanaraso’’ti vuccati.


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359
已说所问。因为天帝帝释问了戏论想数灭趣道，而世尊依其意乐以受为门说彼证得方便无色业处时开始三受，如是说所问者依问相续而有相续地说。因为诸佛无无相续之说。现在为显示以受为门说无色业处的原因而说"因诸天"等。应知以说所生身细腻即已说极柔软细腻性。"业生"是业生火。彼力强是因殊胜福业所生，及极重甜润净食消化故。"一食"是一食时间。以"融化"显示因所生身弱及业生火强而超过食时，彼等强烈苦受生起极明显。此仅是譬喻，而彼等乐受于殊胜妙所缘中上上无执持而转起亦极明显而现起。舍也于彼等有时生起即是寂静妙相，因仅于可意中舍所缘转起。因此说"故"等。
"色业处"是色摄受，以色为门入观之义。"无色业处"于此亦此理。其中以色业处摄入止，但此处意在入观，为显示此而说"色摄受无色摄受即说此"。"四界差别"于此意思是多分广说四界差别而说色业处。显示色业处而说"如是所说色业处极明显现起"。他们说"以此此处也已显示色业处一分"。
虽然此中依受而来无色业处，依其他法亦得无色业处，为以差别显示彼而说"三种"等。其中"入"是进入，意思是开始。因仅在开始有此差别，思维则摄一切法而转起。"已摄色业处"此依以色为门入观而说，以无色为门入观多分应求止行者，彼先摄禅支后摄余法。"初触"因说一切心所依心而为心所作故说触为心初触。"彼所缘"是如所摄名为色业处的所缘。生触之人或心心所聚以所缘所触时以触俱生受即刻感受，但触如明灯般为受等之缘差别故说如前际，即说彼为触所缘相。"触"是以触所缘行相。因此无色法虽一分不附着，如色触眼，如声触耳，而转起如触心与所缘，如击。如是说此为"以击为味"。


Ārammaṇaṃ anubhavantīti issaravatāya visavitāya sāmibhāvena ārammaṇarasaṃ saṃvedentī. Phassādīnañhi sampayuttadhammānaṃ ārammaṇe ekadeseneva pavatti phusanādimattabhāvato, vedanāya pana iṭṭhākārasambhogādivasena pavattanato ārammaṇe nippadesato pavatti. Phusanādibhāvena hi ārammaṇaggahaṇaṃ ekadesānubhavanaṃ, vedayitabhāvena gahaṇaṃ yathākāmaṃ sabbānubhavanaṃ, evaṃsabhāvāneva tāni gahaṇānīti na vedanāya viya phassādīnampi yathā sakakiccakaraṇena sāmibhāvānubhavanaṃ codetabbaṃ. Vijānantanti paricchindanavasena visesato jānantaṃ. Viññāṇañhi minitabbavatthuṃ nāḷiyā minanto puriso viya ārammaṇaṃ paricchijja vibhāventaṃ pavattati, na saññā viya sañjānanamattaṃ hutvā. Tathā hi anena kadāci lakkhaṇattayavibhāvanāpi hoti, imesaṃ pana phassādīnaṃ tassa tassa pākaṭabhāvo paccayavisesasiddhassa pubbabhāgassa vasena veditabbo.

Evaṃ tassa tasseva pākaṭabhāvepi ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3), ‘‘sabbañca kho, bhikkhave, abhijāna’’nti (saṃ. ni. 

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"领受所缘"是以主权、自在、主性而觉察所缘味。因触等相应法于所缘仅一分转起，因仅是触等性，而受则因可意相受用等而转起故于所缘无余转起。因以触等性取所缘是一分领受，以受性取是如意一切领受，如是性即是彼等取，因此不应如受般质疑触等也以各自作用作为而有主性领受。"了知"是以确定力而特殊知。因识如以量器量物之人而确定显示所缘而转起，不如想仅作标识。如是由此有时也有三相显示，但此等触等彼彼明显应依成就缘差别之前分了知。
如是虽彼彼明显，"诸比丘，一切应遍知"、"诸比丘，一切遍知已"

4.27) ca evamādi vacanato sabbe sammasanupagā dhammā pariggahetabbāti dassento ‘‘tattha yassā’’tiādimāha. Tattha phassapañcamakeyevāti avadhāraṇaṃ tadantogadhattā taggahaṇeneva gahitattā catunnaṃ arūpakkhandhānaṃ. Phassapañcamakaggahaṇañhi tassa sabbassa sabbacittuppādasādhāraṇabhāvato . Tattha ca phassacetanāggahaṇena sabbasaṅkhārakkhandhadhammasaṅgaho cetanappadhānattā tesaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 21) cetanāva vibhattā, itare pana khandhā sarūpeneva gahitā.

Vatthunissitāti ettha vatthu-saddo karajakāyavisayo, na chabbatthuvisayoti. Kathamidaṃ viññāyatīti āha ‘‘yaṃ sandhāya vutta’’nti. Kattha pana vuttaṃ? Sāmaññaphalasutte. Soti karajakāyo. ‘‘Pañcakkhandhavinimuttaṃ nāmarūpaṃ natthī’’ti idaṃ adhikāravasena vuttaṃ. Aññathā hi khandhavinimuttampi nāmaṃ atthevāti. Avijjādihetukāti avijjātaṇhupādānādihetukā. ‘‘Vipassanāpaṭipāṭiyā aniccaṃ dukkhaṃ anattāti sammasanto vicaratī’’ti iminā balavavipassanaṃ vatvā puna tassa ussukkāpanaṃ, visesādhigamañca dassento ‘‘so’’tiādimāha.

Idhāti imasmiṃ sakkapañhasutte. Vedanāvasena cettha arūpakammaṭṭhānakathane kāraṇaṃ heṭṭhā vuttanayameva . Yathāvuttesu ca tīsu kammaṭṭhānābhinivesesu vedanāvasena kammaṭṭhānābhiniveso sukaro vedanānaṃ vibhūtabhāvatoti dassetuṃ ‘‘phassavasena hī’’tiādi vuttaṃ. ‘‘Na pākaṭaṃ hotī’’ti idaṃ sakkapamukhānaṃ tesaṃ devānaṃ yathā vedanā vibhūtā hutvā upaṭṭhāti, na evaṃ itaradvayanti katvā vuttaṃ. Vedanāya eva ca nesaṃ vibhūtabhāvo vedanāmukhenevettha bhagavatā desanāya āraddhattā. ‘‘Vedanānaṃ uppattiyā pākaṭatāyā’’ti idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti sukhadukkhavedanānañhī’’ti visesaggahaṇaṃ daṭṭhabbaṃ. ‘‘Yadā sukhaṃ uppajjatī’’tiādi sukhavedanāya pākaṭabhāvavibhāvanaṃ, tayidaṃ asamāhitabhūmivasena veditabbaṃ. Tattha ‘‘sakalaṃ sarīraṃ kho bhante’’ntiādinā kāmaṃ pavattioḷārikatāya avūpasantasabhāvametaṃ sukhaṃ, sātalakkhaṇatāya pana sampayuttadhamme, nissayañca anuggaṇhantameva pavattatīti dasseti. ‘‘Yadā dukkhaṃ uppajjatī’’tiādīsu vuttavipariyāyena attho veditabbo.


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因"诸比丘，一切应遍知"及"诸比丘，一切遍知已"等语，为显示一切可思维法应摄受而说"于此谁"等。其中"仅以触为第五"是限定，因四无色蕴摄入其中故以彼摄即已摄。因以触为第五之摄是彼一切为一切心生共有故。其中以触思摄一切行蕴法，因彼等以思为主。如是在经分别行蕴分别中以"眼触生思"等仅分别思，其他蕴则以自相摄取。
"依处"此中处字指所生身,不指六处。如何知此?说"依此所说"。何处说?沙门果经。"彼"是所生身。"无离五蕴之名色"此依主题而说。否则有离蕴之名。"以无明等为因"是以无明爱取等为因。以"思维无常苦无我而行"此说强观后,为显示彼之精进及证特胜而说"彼"等。
"此"是于此帝释问经。此中依受说无色业处之因是如前所说方式。于所说三业处入中,为显示依受业处入易作因受明显而说"因以触"等。"不明显"此说是因对帝释为首诸天受如明显而现,不如其他二故。受之明显性即是世尊以受为门于此开始教说故。"受生起明显性"此依乐苦受说。因彼等转起粗显,非他。或依取彼二门应取故,他者之转起对智者亦明显,应知取"因乐苦受"之特殊。"当乐生起"等是显示乐受明显性,此应依不定地了知。其中以"尊者,全身"等虽因转起粗显此乐是不寂静性,但以乐相而摄持相应法及所依而转起。"当苦生起"等应以说相反方式了知。


Duddīpanāti ñāṇena dīpetuṃ asakkuṇeyyā, dubbiññeyyāti attho. Tenāha ‘‘andhakārā abhibhūtā’’ti. Andhakārāti andhakāragatasadisī, jānitukāme ca andhakārinī. Pubbāparaṃ samaṃ sukare supalakkhitamaggavasena pāsāṇatale migagatamaggo viya iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanehi majjhattārammaṇesu anuminitabbatāya vuttaṃ ‘‘sā sukhadukkhānaṃ…pe… pākaṭā hotī’’ti. Tenāha ‘‘yathā’’tiādi. Nayato gaṇhantassāti etthāyaṃ nayo – yasmā iṭṭhāniṭṭhavisayāya ārammaṇūpaladdhiyā anubhavanato niṭṭhāmajjhattavisayā ca upaladdhi, tasmā na tāya niranubhavanāya bhavitabbaṃ, yaṃ tatthānubhavanaṃ, sā adukkhamasukhā. Tathā anupalabbhamānaṃ rūpādianubhuyyamānaṃ diṭṭhaṃ upalabbhati, yo pana majjhattārammaṇaṃ tabbisayassa viññāṇappavattiyaṃ, tasmā ananubhuyyamānena tena na bhavitabbaṃ. Sakkā hi vattuṃ anubhavamānā majjhattavisayupaladdhi upaladdhibhāvato. Iṭṭhāniṭṭhavisayupaladdhivisayaṃ pana niranubhavanaṃ taṃ anupaladdhisabhāvameva diṭṭhaṃ, taṃ yathārūpanti. Nivattetvāti nīharitvā, ‘‘somanassaṃpāha’’ntiādinā samānajātiyampi bhindanto aññehi arūpadhammehi vivecetvā asaṃsaṭṭhaṃ katvāti attho.

Ayañca rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā desanā tathāvinetabbapuggalāpekkhāya suttantaresupi (dī. ni. 2.373; ma. ni. 1.106, 390, 413, 450, 465, 467; ma. ni. 2.306, 209; 3.67, 342; saṃ. ni. 4.248) āgatā evāti dassento ‘‘na kevala’’ntiādimāha. Tattha mahāsatipaṭṭhāne (dī. ni. 2.273) tathā desanāya āgatabhāvo anantarameva āvi bhavissati, majjhimanikāye satipaṭṭhānadesanāpi (ma. ni. 1.106) tādisī eva. Cūḷataṇhāsaṅkhaye ‘‘evaṃ cetaṃ, devānaṃ inda, bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti, so sabbaṃ dhammaṃ abhijānāti , sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī’’tiādinā (ma. ni. 1.390) āgataṃ. Tena vuttaṃ ‘‘arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesī’’ti. Mahātaṇhāsaṅkhaye pana ‘‘so evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhatī’’tiādinā (ma. ni. 1.414) āgataṃ. Cūḷavedalle ‘‘kati panāyyevedanā’’tiādinā (ma. ni. 1.465) āgataṃ. Mahāvedalle ‘‘vedanāti, āvuso, vuccati, kittāvatā nu kho, āvuso, ‘vedanā’ti vuccatī’’tiādinā (ma. ni. 1.450) āgataṃ. Evaṃ raṭṭhapālasuttādīsupi (ma. ni. 

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"难以阐明"是难以以智阐明，意思是难以了知。因此说"为黑暗所覆"。"黑暗"是如入黑暗，对欲知者为暗。因在可意不可意所缘之乐苦感受由中舍所缘推知，如在石板上容易观察道迹的野兽足迹，因此说"彼由乐苦...明显"。因此说"如"等。"依理解取"此中此理：因由可意不可意境所缘领会之感受及非二者境之领会，故非无感受，于彼之感受即是不苦不乐。如是未领会色等所感受之见得领会，若于中舍所缘彼境识转起，故非无感受。因可说正感受中舍境领会因是领会性。但可意不可意境领会境无感受者即见是无领会自性，如是相。"转向"是引出，以"说乐"等分别同类亦与其他无色法分离使不混杂之义。
此于说色业处后以受转向无色业处之教说，为显示于其他经中也依应如是调伏者而来故说"不仅"等。其中于大念处如是教说来处即将显示，中部念处教说亦如是。于小爱尽经以"天帝，如是比丘闻'一切法不足以执取'，彼遍知一切法，遍知一切法已遍知察一切法，遍知察一切法已，无论感受何等受，乐受或苦受或不苦不乐受，彼于彼等受住观无常，住观离贪"等而来。因此说"以受转向显示无色业处"。于大爱尽经以"彼如是舍离顺逆，无论感受何等受，乐受或苦受或不苦不乐受，彼不欢喜彼受，不称赞，不住执取。彼不欢喜不称赞不住执取彼受故，于诸受之喜灭"等而来。于小分别经以"尊姐，有几受"等而来。于大分别经以"友，说受，友，如何说'受'"

2.305) vedanākammaṭṭhānassa āgataṭṭhānaṃ uddharitvā vattabbaṃ.

‘‘Paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā’’ti vuttaṃ, kathaṃ tamettha kathitanti āha ‘‘rūpakammaṭṭhāna’’ntiādi. Saṅkhittaṃ, kathaṃ saṅkhittaṃ? Vedanāya ārammaṇamattakaṃyeva, yebhuyyena vedanā rūpadhammārammaṇā pañcadvāravasena pavattanato. Tena cassā purimasiddhā eva ārammaṇanti vedanaṃ vadantena tassārammaṇadhammā atthato paṭhamataraṃ gahitā eva nāma hontīti imāya atthāpattiyā rūpakammaṭṭhānassevettha paṭhamaṃ gahitatā jotitā, na sarūpeneva gahitattā. Tenāha ‘‘tasmā pāḷiyaṃ nāruḷhaṃ bhavissatī’’ti.



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等而来。如是于罗吒波罗经等也应举出受业处来处而说。
说"先说色业处"，如何于此说彼？说"色业处"等。略说，如何略说？仅是受之所缘，因受多以五门转起色法所缘。因此说受时，其所缘法实际已先取，以此含义显示此处先取色业处，不是以自相取。因此说"故于圣典中应不上升"。

360.Dvīhi koṭṭhāsehīti sevitabbāsevitabbabhāgehi. Evarūpanti yaṃ akusalānaṃ abhibuddhiyā, kusalānañca parihānāya saṃvattati, evarūpaṃ, taṃ pana kāmūpasañhitatāya ‘‘gehanissita’’nti vuccatīti āha ‘‘gehasitasomanassa’’nti. Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ kāmūpasañhitānaṃ. Paṭilābhato samanupassatoti ‘‘aho mayā imāni laddhānī’’ti yathāladdhāni rūpārammaṇādīni assādayato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti assādanavasena anucintayato. Gehasitanti kāmaguṇanissitaṃ. Kāmaguṇā hi kāmarāgassa gehasadisattā idha ‘‘geha’’nti adhippetā.

Evarūpanti yaṃ akusalānaṃ parihānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpaṃ, taṃ pana pabbajjādivasena pavattiyā nekkhammūpasañhitanti āha ‘‘nekkhammasitaṃ somanassa’’nti. Idāni taṃ pāḷivaseneva dassetuṃ ‘‘tattha katamānī’’tiādi vuttaṃ. Tattha vipassanālakkhaṇe nekkhamme dassite itarāni tassa kāraṇato, phalato, atthato ca dassitāneva hontīti vipassanālakkhaṇameva taṃ dassento ‘‘rūpānantvevā’’tiādimāha. Vipariṇāmavirāganirodhanti jarāya vipariṇāmetabbatañceva jarāmaraṇehi palujjanaṃ nirujjhanañca viditvāti yojanā. Uppajjati somanassanti vipassanāya vīthipaṭipattiyā kamena uppannānaṃ pāmojjapītipassaddhīnaṃ upari anappakaṃ somanassaṃ uppajjati. Yaṃ sandhāya vuttaṃ –

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) ca –

Nekkhammavasenāti pabbajjādivasena. ‘‘Vaṭṭadukkhato nittharissāmī’’ti pabbajituṃ bhikkhūnaṃ santikaṃ gacchantassa, pabbajantassa, catupārisuddhisīlaṃ anutiṭṭhantassa, taṃ sodhentassa, dhutaguṇe samādāya vattantassa, kasiṇaparikammādīni karontassa ca yā paṭipatti, sabbā sā idha ‘‘nekkhamma’’nti adhippetā. Yebhuyyena anussatiyā upacārajjhānaṃ niṭṭhātīti katvā ‘‘anussativasenā’’ti vatvā ‘‘paṭhamajjhānādivasenā’’ti vuttaṃ. Ettha ca yathā pabbajjā gharabandhanato nikkhamanaṭṭhena nekkhammaṃ, evaṃ vipassanādayopi taṃpaṭipakkhato. Tenāha –

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti. (itivu. aṭṭha. 109);

Yaṃ ceti ettha ceti nipātamattaṃ somanassassa adhippetattā. Catukkanayavaseneva ca suttantesu jhānakathāti vuttaṃ ‘‘dutiyatatiyajjhānavasenā’’ti. Dvīsūti ‘‘savitakkaṃ savicāraṃ avitakkaṃ avicāra’’nti vuttesu dvīsu somanassesu.


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360
"以二分"是以应习不应习分。"如是"是增长不善、损减善而转起如是，因依欲而说"依家"故说"依家喜"。"可意"是可爱。"所爱"是可乐。"适意"是增长意。因此令意喜故"悦意"。"世俗所系"是依爱依欲。"由获得观察"是"啊我得此"如是对所得色所缘等喜味。"过去"是已过。"灭"是已达灭。"变异"是由自性离而去。"随念"是以喜味方式思维。"依家"是依欲功德。因欲功德如欲贪之家故此处意指"家"。
"如是"是损减不善、增长善而转起如是，因由出家等转起依出离故说"依出离喜"。现为以圣典显示彼而说"其中何"等。其中显示观相出离时，由其因、果、义显示其他，为显示观相而说"诸色"等。"变异离灭"结合为知以老应变异及以老死破坏灭。"生喜"是由观道行次第生起喜悦、喜、轻安之上生无量喜。依此说：
"入于空闲处，寂静心比丘；
非人乐生起，正观诸法时。
从何何思维，诸蕴生与灭；
得喜与欢悦，知彼为不死。" (法句374)及：
"依出离"是依出家等。"我将度脱轮回苦"而往诸比丘处出家，持守四遍净戒，清净彼，受持头陀功德而行，作遍处准备等之行道，此一切意指"出离"。多分念成就近行定而说"依念"后说"依初禅等"。此中如出家因出离家缚而为出离，如是观等因出离彼对治。因此说：
"出家与初禅，涅槃与观慧；
一切诸善法，名说为出离。"
"及彼"此中"及"是虚词因意指喜。因依四分方式于诸经说禅故说"依第二三禅"。"于二"是于所说"有寻有伺无寻无伺"二喜。


Savitakkasavicāre somanasseti parittabhūmike, paṭhamajjhāne vā somanasse. Abhiniviṭṭhasomanassesūti vipassanaṃ paṭṭhapitasomanassesu. Pi-saddena sammaṭṭhasomanassesu pīti imamatthaṃ dasseti. Somanassavipassanātopīti savitakkasavicārasomanassapavattivipassanātopi. Avitakkaavicāra vipassanā paṇītatarā sammasitadhammavasenapi vipassanāya visesasiddhito, yato maggepi tathārūpā visesā ijjhanti. Ayaṃ panattho ‘‘ariyamagga bojjhaṅgādivisesaṃ vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti evaṃ pavattena moravāpīvāsimahādattattheravādena dīpetabbo.



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"有寻有伺喜"是在有限地或初禅之喜。"已入喜"是已建立观之喜。以"亦"字显示于已触喜亦如是义。"从喜观"是从有寻有伺喜转起观。无寻无伺观更胜，因由所思维法观成就殊胜，由此于道亦成就如是殊胜。此义应以摩罗瓦毗（Moravāpi）住大授长老之说"作为观所缘之诸蕴决定圣道觉支等殊胜"如是转起而显示。

361.Gehasitadomanassaṃ nāma kāmaguṇānaṃ appaṭilābhanimittaṃ, vigatanimittañca uppajjanakadomanassaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ‘‘ahameva na labhāmī’’ti paritassanato. Samanussaratoti ‘‘ahu vata me taṃ vata natthī’’tiādinā anussaraṇavasena cintayato. Tenāha ‘‘evaṃ chasu dvāresū’’tiādi.

Anuttaresu vimokkhesūti suññataphalādiariyaphalavimokkhesu. Pihanti apekkhaṃ, āsanti attho. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘yaṃ ārammaṇakaraṇavasena tattha pihā pavattatī’’ti avisayattā, puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ upaṭṭhapento ‘‘tattha pihaṃ upaṭṭhapetī’’ti vutto. Tenāha ‘‘kudāssu nāmāha’’ntiādi. Chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. ‘‘Iṭṭhārammaṇe’’ti ca iminā nayidaṃ domanassaṃ sabhāvato aniṭṭhadhammeyeva ārabbha uppajjanakaṃ, atha kho icchitālābhahetukaṃ icchābhighātavasena yattha katthaci ārammaṇe uppajjanakanti dasseti. Evaṃ ‘‘kudāssu nāmāha’’nti vuttākārena pihaṃ upaṭṭhapetvā evaṃ imampi pakkhaṃ…pe… nāsakkhinti anusocatoti yojanā. ‘‘Imasmiṃ pakkhe, imasmiṃ māse, imasmiṃ saṃvacchare pabbajituṃ nāladdhaṃ, kasiṇaparikammaṃ kātuṃ nāladdha’’ntiādivasena pavattiṃ sandhāya ‘‘nekkhammavasenā’’ti vuttaṃ. ‘‘Vipassanāvasenā’’tiādīsupi iminā nayena yojanā veditabbā.

Yato eva-kāro, tato aññattha niyamoti katvā ‘‘tasmimpi…pe… gehasitadomanassamevā’’ti vuttaṃ. Na hettha gehasitadomanassatā savitakkasavicāre niyatā, atha kho gehasitadomanasse savitakkasavicāratā niyatā paṭiyoginivattanatthattā eva-kārassa. ‘‘Gehasitadomanassaṃ savitakkasavicārameva, na avitakkaavicāra’’nti. Nekkhammasitadomanassaṃ pana siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ. Savitakkasavicārasseva kāraṇabhūtaṃ domanassaṃ savitakkasavicāradomanassaṃ. Kiṃ taṃ? Gehasitadomanassaṃ , yaṃ pana nekkhammādivasena uppannaṃ, taṃ avitakkaavicārassa kāraṇabhūtaṃ avitakkaavicāradomanassanti. Ayañca nayo pariyāyavasena vuttoti āha ‘‘nippariyāyena panā’’tiādi. Yadi evaṃ kasmā ‘‘yaṃ ce avitakkaṃ avicāra’’nti pāḷiyaṃ vuttanti āha ‘‘etassa panā’’tiādi. Maññanavasenāti parikappanavasena. Vuttaṃ pāḷiyaṃ.


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依家忧名为因欲功德不得及已去而生起之忧。"由不得观察"是由不得而"唯我不得"忧虑。"随念"是以"我有彼今无"等方式念而思维。因此说"如是于六门"等。
"于无上解脱"是于空性果等圣果解脱。"欲求"是期待，意为愿望。如何缘出世间法而生愿？此不应如是见"由作所缘而于彼转起欲求"因非境界，及补特伽罗未证得故。但对闻所得无上解脱建立欲求而说"于彼建立欲求"。因此说"何时我"等。结合为于六门可意所缘现起时以无常等建立观。以"可意所缘"此显示此忧非唯由自性不可意法而生，乃由不得所欲、破坏所欲而于任何所缘生起。如是以所说"何时我"方式建立欲求后如是此分...不能而忧结合。依"于此分、此月、此年不得出家，不得作遍处准备"等转起而说"依出离"。于"依观"等亦应以此理了知结合。
因有"唯"字故于他处限定，因此说"于彼亦...唯依家忧"。因此中依家忧性非限于有寻有伺，而是依家忧限于有寻有伺，因"唯"字义为遮遣对治。"依家忧是有寻有伺，非无寻无伺"。但依出离忧或有寻有伺，或无寻无伺。唯有寻有伺之因之忧为有寻有伺忧。何者？依家忧，若由出离等生起者，彼为无寻无伺之因之无寻无伺忧。此理依方便说故说"但依无方便"等。若如是，何故圣典说"若无寻无伺"？说"但此"等。"以思量"是以遍计。说于圣典。


Tatrāti tasmiṃ maññane. Ayaṃ idāni vuccamāno nayo. Domanassapaccayabhūteti domanassassa paccayabhūte. Upacārajjhānañhi paṭhamajjhānādīni vā pādakāni katvā maggaphalāni nibbattetukāmassa tesaṃ alābhe domanassassa uppajjane tāni tassa paccayā nāma honti iti te dhammā phalūpacārena ‘‘domanassa’’nti vuttā. Yo pana tathā uppannadomanasso dhuranikkhepaṃ akatvā anukkamena vipassanaṃ ussukkāpetvā maggaphaladhamme nibbatteti, te kāraṇūpacārena ‘‘domanassa’’nti vuttāti imamatthaṃ dassento ‘‘idha bhikkhū’’tiādimāha. Nanu etassa tadā domanassameva uppannaṃ, na domanassahetukā vipassanāmaggaphaladhammā uppannā, tattha kathaṃ domanassasamaññaṃ āropetvā voharatīti āha ‘‘aññesaṃ paṭipattidassanavasena domanassanti gahetvā’’tiādi. Savitakkasavicāradomanasseti savitakkasavicāranimitte domanasse. Tīhi māsehi nibbattetabbā temāsikā, taṃ temāsikaṃ. Imā ca temāsikādayo paṭipadā tathāpavattaukkaṭṭhamajjhimamudindriyavasena veditabbā, adhikamajjhimamudussāhavasena vā. Jaggatīti jāgarikaṃ anuyuñjati.

Mahāsivattheravatthuvaṇṇanā

Sahassadvisahassasaṅkhyattā mahāgaṇe.

Aṭṭhakathātherāti aṭṭhakathāya atthapaṭipucchanakatherā. Antarāmaggeti bhikkhaṃ gahetvā gāmato vihāraṃ paṭigamanamagge . Tayo…pe… gāhāpetvāti tīṇi cattāri uṇhāpanāni.

Kenacipapañcenāti kenaci sarīrakiccabhūtena papañcena. Saññaṃ akāsi rattiyaṃ pacchato gacchantaṃ asallakkhento.

Kasmā pana thero antevāsikānaṃ anārocetvāva gatoti āha ‘‘thero kirā’’tiādi. Arahattaṃ nāma kinti tadadhigamassa adukkarabhāvaṃ sandhāya vadati. Catūhi iriyāpathehīti catūhipi iriyāpathehi pavattamānassa, tasmā yāva arahattādhigamā sayanaṃ paṭikkhipāmīti adhippāyo.

‘‘Anucchavikaṃ nu kho te eta’’nti saṃvegajāto vīriyaṃ samuttejento arahattaṃ aggahesi ettakaṃ kālaṃ vipassanāya suciṇṇabhāvato ñāṇassa paripākaṃ gatattā.

Parimajjīti parimasi. Keci pana ‘‘parimajjīti parivattetvā therena dhoviyamānaṃ pariggahetvā dhovī’’ti atthaṃ vadanti.

Vipassanāya ārammaṇaṃ nāma upacārajjhānapaṭhamajjhānādi.

‘‘Savitakkasavicāradomanasse’’tiādīsu vattabbaṃ somanassesu vuttanayānusārena veditabbaṃ.



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"彼"是于彼思量。此是现在所说之理。"为忧之缘"是为忧之缘。因欲生近行禅或初禅等为基而生道果者，于不得彼等时生忧，彼等为彼之缘，如是彼等法以果方便说为"忧"。若如是生忧者不舍责任，次第增长观而生道果法，彼等以因方便说为"忧"，为显示此义而说"此比丘"等。难道彼时生起的不是忧，而是由忧为因生起观道果法，如何以忧之名称而说？说"依其他行道见而取忧"等。"有寻有伺忧"是有寻有伺为缘之忧。三月应生为三月，彼三月。此等三月等行道应依如是转起上中下根而知，或依胜中劣精进。"警寤"是从事警寤。
大私婆长老事迹注：
因千二千数为大众。
注疏诸长老是注疏中质问义之诸长老。"中道"是取食从村往精舍之道。"令取三...等"是三四加热。
"以某延迟"是以某身事延迟。作记号不观察夜间后行者。
为何长老不告知弟子而去？说"长老"等。"阿罗汉名为何"说依彼证得非难作。"以四威仪"是以四威仪转起，故意为直至证阿罗汉舍卧。
"此于汝非适宜"生起悚惧激发精进得阿罗汉，因如是长时修习观慧成熟故。
"摩擦"是触摸。有些说"摩擦是转动接受长老所洗而洗"之义。
观之所缘名为近行禅初禅等。
于"有寻有伺忧"等应说者应依喜中所说理而知。

362.Evarūpāti yā akusalānaṃ abhibuddhiyā, kusalānaṃ parihānāya ca saṃvattati, evarūpā, sā pana kāmūpasañhitatāya ‘‘gehasitā’’ti vuccatīti āha ‘‘gehasitaupekkhā’’ti. ‘‘Bālassā’’tiādīsu bālakaradhammayogato bālassa attahitaparahitabyāmūḷhatāya mūḷhassa puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijino vāyapekkhā, odhiso ca kilesānaṃ jitattā, tenassa sekkhabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā, tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvaṃ dassetuṃ punapi ‘‘puthujjanassā’’ti vuttaṃ. Evarūpāti vuttappakārā sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātikkamatīti adhippāyo. Aññāṇāvibhūtatāya ārammaṇe ajjhupekkhanavasena pavattamānā lobhasampayuttaupekkhā idhādhippetāti tassa lobhassa anucchavikameva ārammaṇaṃ dassento ‘‘iṭṭhārammaṇe’’ti āha. Anativattamānā anādīnavadassitāya. Tato eva assādānupassanato tattheva laggā. Abhisaṅgassa lobhassa vasena, dummocanīyatāya ca tena laggitā viya hutvā uppannā.

Evarūpāti yā akusalānaṃ pahānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpā, sā pana pabbajjādivasena pavattiyā nekkhammūpasañhitāti āha ‘‘nekkhammasitā’’ti. Idāni taṃ pāḷivasena dassetuṃ ‘‘tattha katamā’’tiādi vuttaṃ, tassattho heṭṭhā vuttanayānusārena veditabbo. Rūpaṃ sā ativattatīti rūpasmiṃ sammadeva ādīnavadassanato. Rūpaniyātāti kilesehi anabhibhavanīyato. Iṭṭheti sabhāvato, saṅkappato ca iṭṭhe ārammaṇe. Arajjantassāti na rajjantassa rāgaṃ anuppādentassa. Aniṭṭhe adussantassāti ettha vuttanayena attho veditabbo. Samaṃ sammā yoniso na pekkhanaṃ asamapekkhanaṃ, taṃ pana iṭṭhāniṭṭhamajjhatte viya iṭṭhāniṭṭhesupi bālassa hotīti ‘‘iṭṭhāniṭṭhamajjhatte’’ti avatvā ‘‘asamapekkhanena asammuyhantassā’’ti vuttaṃ, tividhepi ārammaṇe asamapekkhanavasena muyhantassāti attho. Vipassanāñāṇasampayuttā upekkhā. Nekkhammasitā upekkhā vedanāsabhāgāti udāsinākārena pavattiyā, upekkhā vedanāya ca sabhāgā. Ettha upekkhā vāti ettha etasmiṃ upekkhāniddese ‘‘upekkhā’’ti gahitā eva. Tasmāti tatramajjhattupekkhāyapi idha upekkhāggahaṇena gahitattā. Tañhi sandhāya ‘‘paṭhamadutiyatatiyacatutthajjhānavasena uppajjanakaupekkhā’’ti vuttaṃ.

Tāyapi nekkhammasitaupekkhāyāti niddhāraṇe bhummaṃ. ‘‘Yaṃ nekkhammavasenā’’tiādi heṭṭhā vuttanayattā uttā natthameva.



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362
"如是"是增长不善、损减善而转起如是，因依欲而说"依家"故说"依家舍"。于"愚者"等中，因具愚作法故愚者，因自利他利愚痴故痴者，因生等诸烦恼等因故凡夫，因未胜烦恼界道界故未胜界者，或胜界者舍，因分别胜烦恼故，因此否定彼有学性。因未胜第七有等转起异熟故未胜异熟者，或胜异熟者为阿罗汉因无结生故，因此否定彼无学性。因不见一切恶法根本愚痴过患故不见过患者。因无教证故无闻者。如是必定名为盲凡夫故为显示彼盲凡夫性而又说"凡夫"。"如是"是所说以愚痴为先。"彼不超色"是不作超越诸色之因，意为不超越色所缘烦恼。因无明不显故于所缘以舍方式转起之贪相应舍此处意指，为显示彼贪之适当所缘而说"可意所缘"。不超越因不见过患。因此即从乐观而于彼执着。由执着贪之力，及因难脱故如被执着而生起。
"如是"是断不善、增长善而转起如是，因由出家等转起依出离故说"依出离"。现为以圣典显示彼而说"其中何"等，其义应依前说理而知。"彼超色"是因正见色过患故。"对色"是因不为烦恼所胜故。"可意"是由自性及思维可意所缘。"不贪"是不贪不生起贪。"不可意不瞋"此应以所说理知义。不平等正如理观为不平等观，彼如于可意不可意舍中，于可意不可意中亦为愚者故不说"于可意不可意舍"而说"以不平等观不痴"，意为于三种所缘以不平等观方式痴。与观智相应舍。依出离舍同于受分，因以舍相方式转起，及与舍受同分。"此中舍"是此于此舍说明中以"舍"所取。"故"是因此处以舍之取亦取彼处舍故。因缘此而说"依初第二第三第四禅生起舍"。
"以彼依出离舍"是分别处格。"依出离"等因前说理故唯如所说义。

363. Yadi sakkassa tadā sotāpattiphalapattiyāva upanissayo, atha kasmā bhagavā yāva arahattaṃ desanaṃ vaḍḍhesīti āha ‘‘buddhānañhī’’tiādi. Taruṇasakkoti abhinavo adhunā pātubhūto sakko. Sampati pātubhāvañhi sandhāya ‘‘taruṇasakko’’ti vuttaṃ, na tassa kumāratā, vuddhatā vā atthi. Gatāgataṭṭhānanti gamanāgamanakāraṇaṃ. Na paññāyati na upalabbhati. Gabbhaseyyakānañhi cavantānaṃ kammajarūpaṃ vigacchati anudeva cittajaṃ, āhārajañca paccayābhāvato, utujaṃ pana sucirampi kālaṃ paveṇiṃ ghaṭṭentaṃ bhassantaṃ vā sosantaṃ vā kilesantaṃ vā viṭṭhataṃ vā hoti, na evaṃ devānaṃ. Tesañhi opapātikattā kammajarūpe antaradhāyante sesatisantatirūpampi tena saddhiṃ antaradhāyati. Tenāha ‘‘dīpasikhāgamanaṃ viya hotī’’ti. Sesadevatā na jāniṃsu punapi sakkattabhāvena tasmiṃyeva ṭhāne nibbattattā. Tīsu ṭhānesūti somanassadomanassaupekkhāvissajjanāvasānaṭṭhānesu. Nibbattitaphalamevāti sappimhā sappimaṇḍo viya āgamanīyapaṭipadāya nibbattitaphalabhūtaṃ lokuttaramaggaphalameva kathitaṃ. Sakuṇikāya viya kiñci gayhūpagaṃ uppatitvā uḍḍetvā ullaṅghitvā. Assāti maggaphalasaññitassa ariyassa dhammassa.

Pātimokkhasaṃvaravaṇṇanā



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363
若帝释当时唯有证得预流果之助缘，为何世尊增长说法直至阿罗汉？说"因诸佛"等。"幼帝释"是新近、方才显现的帝释。因缘现在显现而说"幼帝释"，非彼有幼年或长年。"所往来处"是往来之因。不显现不可得。因结生者死时业生色灭，随后心生、食生[色]因缘无故[灭]，而时节生[色]长时相续碰触而落或干或染污或散开，诸天不如是。因彼等为化生故，业生色灭时其余三相续色亦与彼同灭。因此说"如灯焰去"。其余诸天不知因再以帝释身于彼处生故。"于三处"是于喜忧舍答终处。"唯说所证果"如从酥出酥精，说唯由所行道所证出世间道果。如鸟取某物飞腾飞上跃起。"彼"是名为道果的圣法。
戒律节制注释

364.Pātimokkhasaṃvarāyāti pātimokkhabhūtasīlasaṃvarāyāti ayamettha atthoti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. ‘‘Pātimokkhasīlañhi sabbasīlato jeṭṭhakasīla’’nti dīghavāpīvihāravāsi sumatthero vadati, antevāsiko panassa tepiṭakacūḷanāgatthero ‘‘pātimokkhasaṃvaro eva sīlaṃ, itarāni pana ‘sīlanti vuttaṭṭhānaṃ nāma atthī’ti ananujānanto indriyasaṃvaro nāma chadvārarakkhāmattakaṃ, ājīvapārisuddhi dhammena samena paccayuppādanamattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye ‘ida mattha’nti paccavekkhitvā paribhuñjanamattakaṃ, nippariyāyena pātimokkhasaṃvarova sīlaṃ. Tathā hi yassa so bhinno, so itarāni rakkhituṃ abhabbattā asīlo hoti. Yassa pana sabbaso arogo sesānaṃ rakkhituṃ bhabbattā sampannasīlo’’ti vadati, tasmā itaresaṃ tassa parivārabhāvato, sabbaso ekadesena ca tadantogadhabhāvato tadeva padhānasīlaṃ nāmāti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. Tattha yathā heṭṭhā papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ pucchitena bhagavatā papañcasaññānaṃ, paṭipadāya ca mūlabhūtaṃ vedanaṃ vibhajitvā paṭipadā desitā sakkassa ajjhāsayavasena saṃkilesadhammappahānamukhena vodānadhammapāripūrīti, evaṃ tassā eva paṭipadāya mūlabhūtampi sīlasaṃvaraṃ pucchitena bhagavatā yato so visujjhati, yathā ca visujjhati, tadubhayaṃ sakkassa ajjhāsayavasena vibhajitvā dassetuṃ ‘‘kāyasamācārampī’’tiādi vuttaṃ saṃkilesadhammappahānamukhena vodānadhammapāripūrīti katvā. Sīlakathāyaṃ asevitabbakāyasamācārādikathane kāraṇaṃ vuttameva, tasmā kammapathavasenāti kusalākusalakammapathavasena.

Kammapathavasenāti ca kammapathavicāravasena . Kammapathabhāvaṃ apattānampi hi kāyaduccaritādīnaṃ asevitabbakādīnaṃ asevitabbakāyasamācārādibhāvo idha vuccatīti. Paṇṇattivasenāti sikkhāpadapaṇṇattivasena. Yato yato hi yā yā veramaṇī, tadubhayepi vibhāvento paṇṇattivasena katheti nāma. Tenāha ‘‘kāyadvāre’’tiādi. Sikkhāpadaṃ vītikkamati etenāti sikkhāpadavītikkamo, sikkhāpadassa vītikkamanākārena pavatto akusaladhammo yaṃ, tassa asevitabbakāyasamācārāditā. Vītikkamapaṭipakkho avītikkamo, na vītikkamati etenāti avītikkamo, sīlaṃ.

Micchā sammā ca pariyesati etāyāti pariyesanā, ājīvo, atthato paccayagavesanabyāpāro kāyavacīdvāriko. Yadi evaṃ kasmā visuṃ gahaṇanti āha ‘‘yasmā’’tiādi . Ariyā niddosā pariyesanā gavesanāti ariyapariyesanā, ariyehi sādhūhi pariyesitabbātipi ariyapariyesanāti. Vuttavipariyāyato anariyapariyesanā veditabbā.

Jātidhammoti jāyanasabhāvo jāyanapakatiko. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti mīyanasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.

Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Dvandekattavasena tesaṃ niddeso. Jātarūparajatanti ettha pana yato vikāraṃ anāpajjitvā sabbaṃ jātarūpameva hotīti jātarūpaṃ nāma suvaṇṇaṃ. Dhavalasabhāvatāya rajatīti rajataṃ, rūpiyaṃ. Idha pana suvaṇṇaṃ ṭhapetvā yaṃ kiñci upabhogaparibhogārahaṃ ‘‘rajata’’ntveva gahitaṃ vohārūpagamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete kāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti.


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364
"为别解脱律仪"是为别解脱戒律仪，此是此中义故说"为最上最胜戒律仪"。"因别解脱戒是一切戒中最胜戒"长池寺（Dīghavāpi）住须摩多长老说，而彼弟子三藏小龙长老说"唯别解脱律仪是戒，其他虽名为'戒'之处[有人]不许，根律仪名为仅守护六门，活命遍净为仅以法平等获得资具，依资具[戒]仅是得资具后观察'此义'而受用，无方便说唯别解脱律仪是戒。如是若彼破者，因不能守护其他故为无戒。若完全无损因能守护其余故为具戒"，因此由其他是彼眷属，及完全或部分摄于彼中，唯彼名为主要戒故说"为最上最胜戒律仪"。其中如前为问所问戏论想灭适合道者，世尊分别戏论想及道之根本受而说道，依帝释意乐以断染污法门圆满清净法。如是为问所问彼道根本戒律仪者，世尊从何清净，如何清净，依帝释意乐分别显示此二而说"身行等"，以断染污法门圆满清净法。于戒说中说不应行身行等说之因已说，故依业道者是依善不善业道。
"依业道"是依业道思择。因未达业道性之身恶行等不应行等，此处说不应行身行等性。"依制定"是依学处制定。因无论从何而有何离，显示彼二者依制定说。因此说"于身门"等。以此违越学处为学处违越，学处之违越方式转起不善法者，是其不应行身行等性。违越之对治为不违越，以此不违越为不违越，为戒。
以此邪正求为寻求，为活命，义为依身语门寻求资具之行作。若如是，何故别别取？说"因"等。圣无过寻求为圣寻求，应由圣善者寻求亦为圣寻求。应由相反知非圣寻求。
"生法"是生性生习。"老法"是老性。"病法"是病性。"死法"是死性。"忧法"是忧性。"染污法"是染污性。
"子妇"是子及妇。一切处是此理。依复合一性而说彼等。"金银"中，因不作变异而一切是生成故名生成（金），因白性而光故光（银），为银。此中除金外，任何可受用之通用小钱等取为"银"。"此等资具是生法，诸比丘"显示此等欲功德名为资具，彼一切是生法。


Byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ. Na hetassa sīsarogādayo byādhayo nāma santi, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soke uppajjati, cutisaṅkhātaṃ maraṇanti ca ekabhavapariyāpannakhandhanirodho, so tassa natthi, khaṇikanirodho pana khaṇe khaṇe labbhateva. Rāgādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ jātarūpaṃ, tathā utusamuṭṭhānattā jātidhammavāre, malaṃ gahetvā jīraṇato jarādhammavāre ca. Ariyehi na araṇīyā, pariyesanātipi anariyapariyesanā.

Idāni anesanāvasenāpi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Iminā nayena sukkapakkhepi attho veditabbo.

Sambhārapariyesanaṃ paharaṇavisādigavesanaṃ, payogavasena payogakaraṇaṃ tajjāvāyāmajananaṃ tādisaṃ upakkamanibbattanaṃ, pāṇātipātādiatthaṃ gamanaṃ, paccekaṃ kāla-saddo yojetabbo ‘‘sambhārapariyesanakālato paṭṭhāya, payogakaraṇakālato paṭṭhāya, gamanakālato paṭṭhāyā’’ti. Itaroti ‘‘sevitabbo’’ti vuttakāyasamācārādiko. Cittampi uppādetabbaṃ. Tathā uppāditacitto hi sati paccayasamavāye tādisaṃ payogaṃ parakkamaṃ karonto paṭipattiyā matthakaṃ gaṇhāti. Tenāha ‘‘cittuppādampi kho ahaṃ, bhikkhave, kusalesu dhammesu bahupakāraṃ vadāmī’’ti (ma. ni. 1.84).

Idāni taṃ matthakappattaṃ asevitabbaṃ, sevitabbañca dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Saṅghabhedādīnanti ādi-saddena lohituppādanādiṃ saṅgaṇhāti. Buddharatanasaṅgharatanupaṭṭhāneheva dhammaratanupaṭṭhānasiddhīti āha ‘‘divasassa dvattikkhattuṃ tiṇṇaṃ ratanānaṃ upaṭṭhānagamanādivasenā’’ti . Dhanuggahapesanaṃ dhanuggahapurisānaṃ uyyojanaṃ. Ādi-saddena pañcavarayācanādiṃ saṅgaṇhāti. ‘‘Ajātasattuṃ pasādetvā lābhuppādavasena parihīnalābhasakkārassa kulesu viññāpana’’nti evamādiṃ anariyapariyesanaṃ pariyesantānaṃ.

Pāripūriyāti pāripūriatthaṃ. Aggamaggaphalavaseneva hi sevitabbānaṃ pāripūrīti tadatthaṃ sabbā pubbabhāgapaṭipadā, pātimokkhasaṃvaropi aggamaggeneva paripuṇṇo hotīti tadatthaṃ pubbabhāgapaṭipadaṃ vatvā nigamento ‘‘pātimokkho…pe… hotī’’ti āha.

Indriyasaṃvaravaṇṇanā



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于病法段等中不取金银。因彼实无名为头痛等病，无如众生之名为死的死，不生忧，名为死的死是一有摄诸蕴灭，彼无此，但刹那灭于刹那刹那可得。因以贪等染污而染污故于染污法段取金，如是因时节所生故于生法段，因取垢而衰老故于老法段。圣者不应求，寻求亦为非圣寻求。
现为以非求亦显示彼而说"又"等。以此理应知白分义。
资具寻求是武器毒等寻求，依加行是作加行生如是精进如是发起加行，为杀生等而去，各别应配合时字"从资具寻求时起，从作加行时起，从去时起"。"其他"是所说应行身行等。心亦应生。因如是生心者若有缘和合作如是加行努力而取行之顶。因此说"诸比丘，我说于诸善法心生亦多有益"。
现为显示彼达顶不应行及应行而说"又"等。"破僧等"以等字摄出佛血等。因依供养佛宝僧宝即成就供养法宝故说"依日中二三次往供养三宝等"。遣弓手是派遣弓手人。以等字摄请五愿等。"悦阿阇世王（Ajātasattu）依利养而于衰损利养恭敬之诸家表示"等如是非圣寻求者。
"圆满"是为圆满。因唯依最上道果而有应行之圆满故，一切前分道皆为此义，别解脱律仪亦唯以最上道圆满故，说此义前分道而结集说"别解脱等"。
根律仪注释

365.Indriyānaṃ pidhānāyāti indriyānaṃ pidahanatthāya. Indriyāni ca cakkhādīni dvārāni, tesaṃ pidhānaṃ saṃvaraṇaṃ akusaluppattito gopanāti āha ‘‘guttadvāratāyā’’ti. Asevitabbarūpādivasena indriyesu aguttadvāratā asaṃvaro, saṃkilesadhammavippahānavasena vodānadhammapārisuddhīti. Kāmaṃ pāḷiyaṃ asevitabbampi rūpādi dassitaṃ, sakkena pana indriyasaṃvarāya paṭipatti pucchitāti tameva nivattetvā dassetuṃ aṭṭhakathāyaṃvuttaṃ ‘‘cakkhuviññeyyaṃ rūpampītiādi sevitabbarūpādivasena indriyasaṃvaradassanatthaṃ vutta’’nti. ‘‘Tuṇhī ahosī’’ti vatvā tuṇhībhāvassa kāraṇaṃ byatirekamukhena vibhāvetuṃ ‘‘kathetukāmopī’’tiādi vuttaṃ. Ayanti sakko devānaṃ indo.

Rūpanti rūpāyatanaṃ, tassa asevanaṃ nāma adassanaṃ evāti āha ‘‘na sevitabbaṃ na daṭṭhabba’’nti. Yaṃ pana sattasantānagataṃ rūpaṃ passato paṭikūlamanasikāravasena, asubhasaññā vā saṇṭhāti dassanānuttariyavasena. Atha vā kammaphalasaddahanavasena pasādo vā uppajjati. Hutvā abhāvākārasallakkhaṇena aniccasaññāpaṭilābho vā hoti.

Pariyāyakkharaṇato akkharaṃ, vaṇṇo, so eva nirantaruppattiyā samuddito padavākyasaññito, adhippetamatthaṃ byañjetīti byañjanaṃ, tayidaṃ kābyanāṭakādigatavevacanavasena, uccāraṇavasena ca vicittasannivesatāya tathāpavattavikappanavasena cittavicittabhāvena upatiṭṭhanakaṃ sandhāyāha ‘‘yaṃ cittakkharaṃ cittabyañjanampi saddaṃ suṇato rāgādayo uppajjantī’’ti. Atthanissitanti samparāyikatthanissitaṃ. Dhammanissitanti vivaṭṭadhammanissitaṃ, lokuttararatanattayadhammanissitaṃ vā. Pasādoti ratanattayasaddhā, kammaphalasaddhāpi. Nibbidā vāti aniccasaññādivasena vaṭṭato ukkaṇṭhā vā.

Gandharasāviparodhādivasena seviyamānaṃ ayoniso paṭipannattā asevitabbaṃ nāma. Yoniso paccavekkhitvā seviyamānaṃ sampajaññavasena gahaṇato sevitabbaṃ nāma. Tena vuttaṃ ‘‘yaṃ gandhaṃ ghāyato’’tiādi.

Yaṃpana phusatoti yaṃ pana sevitabbaṃ phoṭṭhabbaṃ anipphannasseva phusato. Āsavakkhayo ceva hoti jāgariyānuyogassa matthakappattito. Vīriyañca supaggahitaṃ hoti catutthassa ariyavaṃsassa ukkaṃsanato. Pacchimā ca…pe… anuggahitā hoti sammāpaṭipattiyaṃ niyojanato.

Ye manoviññeyye dhamme iṭṭhādibhede samannāharantassa āvajjantassa āpāthaṃ āgacchanti. ‘‘Manoviññeyyā dhammā’’ti vibhatti vipariṇāmetabbā, mettādivasena samannāharantassa ye manoviññeyyā dhammā āpāthaṃ āgacchanti, evarūpā sevitabbāti yojanā. Ādi-saddena karuṇādīnañceva aniccādīnañca saṅgaho daṭṭhabbo. Tiṇṇaṃ therānaṃ dhammāti idāni vuccamānapaṭipattīnaṃ tiṇṇaṃ therānaṃ manoviññeyyā dhammā. Bahi dhāvituṃ na adāsinti antopariveṇaṃ āgatameva rūpādiṃ ārabbha imasmiṃ temāse kammaṭṭhānavinimuttaṃ cittaṃ kadāci uppannapubbaṃ, antopariveṇe ca visabhāgarūpādīnaṃ asambhavo eva, tasmā visaṭavitakkavasena cittaṃ bahi dhāvituṃ na adāsinti dasseti. Nivāsagehato nivāsanagabbhato. Niyakajjhattakhandhapañcakato vipassanāgocarato. Thero kira sabbampi attanā kātabbakiriyaṃ kammaṭṭhānasīseneva paṭipajjati.



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365
"为诸根遮护"是为诸根遮蔽。诸根即眼等诸门，彼等遮蔽为律仪，从不善生起防护故说"为守护诸门"。依不应行色等于诸根不守护门为不律仪，依断染污法清净清净法。虽于圣典显示不应行色等，但因帝释问根律仪行故，为遮遣显示彼而于注释说"眼所识色等依应行色等为显示根律仪故说"。说"沉默"后为以相反显示沉默因而说"欲说"等。"此"是天帝帝释。
"色"是色处，彼不应行名为不见故说"不应行不应见"。若见众生相续色者依对治作意或不净想而住，依见无上。或依信业果而生净信。依观察有已无之相而得无常想。
由次第流出故为音，为字，彼由相续生起故积集为名为句文，表示所欲义故为文，此依诗剧等同义及发音而有美妙安置故，依如是转起分别而以种种心而现起，关于此说"闻任何美音美文声而生贪等"。"依义"是依后世义。"依法"是依解脱法，或依出世三宝法。"净信"是三宝信或业果信。"厌离"是依无常想等而厌离轮回。
依违逆香味等而受用因非如理行为名为不应行。依正观察而受用因正知取故名为应行。因此说"闻何香"等。
"何所触"是何应行触唯未完成而触。灭漏即是从事警寤达顶。精进善摄因增上第四圣种。后分...摄受因令入正行。
若作意思惟可意等诸意所识法而来现起。应转变"意所识法"之语格，依慈等作意若意所识法来现起，如是应行之结合。以等字应见摄取悲等及无常等。"三长老法"是今将说三长老之意所识法。"不令外驰"显示于此三月从未生过离业处心，缘唯来内围之色等，且内围无违色等，故不令心依散乱寻外驰。从住所从住室。从自己内五蕴从观境。因长老一切应作事皆以业处为首而行。;

366. Asammohasampajaññavasena advejjhābhāvato eko anto etassāti ekanto, ekanto vādo etesanti ekantavādā. Tenāha ‘‘ekaṃyeva vadantī’’ti, abhinnavādāti attho. Ekācārāti samānācārā. Ekaladdhikāti samānaladdhikā. Ekapariyosānāti samānaniṭṭhānā.

Iti sakko pubbe attanā sutaṃ puthusamaṇabrāhmaṇānaṃ nānāvādā cāraladdhiniṭṭhānaṃ idāni saccapaṭivedhena asārato ñatvā ṭhito, tassa kāraṇaṃ ñātukāmo tameva tāva byatirekamukhena pucchati ‘‘sabbeva dhammā nu kho’’tiādinā.

Dhātūti ajjhāsayadhātu uttarapadalopena vuttā, ajjhāsayadhātūti ca atthato ajjhāsayo evāti āha ‘‘anekajjhāsayo nānajjhāsayo’’ti. ‘‘Ekasmiṃ gantukāme eko ṭhātukāmo hotī’’ti idaṃ nidassanavasena vuttaṃ iriyāpathepi nāma sattā ekajjhāsayā dullabhā, pageva laddhīsūti dassanatthaṃ. Yaṃ yadeva ajjhāsayanti yaṃ yameva sassatādiajjhāsayaṃ. Abhinivisantīti taṃ taṃ laddhiṃ diṭṭhābhinivesavasena abhimukhā hutvā duppaṭinissaggibhāvena nivisanti, ādānaggāhaṃ gaṇhanti. Thāmena ca parāmāsena cāti diṭṭhithāmena ca diṭṭhiparāmāsena ca. Suṭṭhu gaṇhitvāti ativiya daḷhaggāhaṃ gaṇhitvā. Voharantīti yathābhiniviṭṭhaṃ diṭṭhivādaṃ paññāpenti pare hi gāhenti patiṭṭhapenti. Tenāha ‘‘kathenti dīpenti kittentī’’ti, ugghosentīti attho.

Antaṃ atītā accantā, accantā niṭṭhā etesanti accantaniṭṭhā. Sabbesanti sabbesaṃ samaṇabrāhmaṇānaṃ. Yogakkhemotipi nibbānaṃ catūhipi yogehi anuppaduṭṭhattā. ‘‘Accantayogakkhemā’’ti vattabbe i-kārena niddesena ‘‘accantayogakkhemī’’ti vuttaṃ, accantayogakkhemo vā etesaṃ atthīti accantayogakkhemīti. Caranti upagacchanti, adhigacchantīti attho. Pariyassati parikkhissati vaṭṭadukkhantaṃ āgammāti pariyosānantipi nibbānassa nāmaṃ.

Saṅkhiṇātīti samucchindanena khepeti. Vināsetīti tato eva sabbaso adassanaṃ pāpeti. Vimuttāti vaṭṭadukkhato accantaniggamena visesena muttā.

‘‘Issāmacchariyaṃ eko pañho’’ti kasmā vuttaṃ, nanu issāmacchariyaṃ vissajjananti? Saccametaṃ, yo pana ñātuṃ icchito attho, so pañho. So eva ca vissajjīyatīti nāyaṃ doso, aññathā ambaṃ puṭṭhassa labujaṃ byākaraṇaṃ viya siyā, evaṃ pañhasīsena pañhabyākaraṇaṃ vadati. Tathā hi ‘‘piyāppiya’’ntiādinā vissajjanapadāneva gahitāni, ‘‘piyāppiyaṃ eko’’tiādīsupi eseva nayo. Papañcasaññāti saññāsīsena papañcā eva vuttāti āha ‘‘papañco eko’’ti. Ettha ca yathā pātimokkhasaṃvarapucchā kāyasamācārādivibhāgena vissajjitattā tayo pañhā jātā, evaṃ indriyasaṃvarapucchā rūpādivibhāgena vissajjitattā cha pañhā siyuṃ. Tathā sati ekūnavīsati pucchā siyuṃ, atha indriyasaṃvaratāsāmaññena ekova pañho kato, evaṃ sati pātimokkhasaṃvarapucchābhāvasāmaññena tepi tayo ekova pañhoti sabbeva dvādaseva pañhā bhaveyyunti? Nayidamevaṃ. Yasmā kāyasamācārādīsu vibhajja vuccamānesu mahāvisayatāya aparimāṇo vibhāgo sambhavati vissajjetuṃ. Sakalampi vinayapiṭakaṃ tassa niddeso. Rūpādīsu pana vibhajja vuccamānesu appavisayatāya na tādiso vibhāgo sambhavati vissajjetuṃ. Iti mahāvisayatāya pātimokkhasaṃvarapucchā tayo pañhā katā, indriyasaṃvarapucchā pana appavisayatāya ekova pañho kato. Tena vuttaṃ ‘‘cuddasa mahāpañhā’’ti.



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366
依不痴正知故无二性而有一边为一边，一边说为彼等故为一边说者。因此说"唯说一"，义为不破说者。"一行"为同行。"一见"为同见。"一究竟"为同究竟。
如是帝释前闻诸沙门婆罗门种种说行见究竟，今以真谛证悟知非实而住，欲知彼因而以相反先问彼"一切法是否"等。
"界"是依略去后词而说意乐界，意乐界即是义上之意乐故说"多意乐种种意乐"。"一欲去一欲住"此依譬喻说，即于威仪中众生一意乐难得，何况于见中，为显示此义。"随何意乐"是随何常等意乐。"执著"是对彼彼见以见执著方式趣向而以难舍方式住著，取执著取。"以力及遍执"是以见力及见遍执。"善取"是极坚固取。"言说"是施设如所执著之见说令他取令住。因此说"说显示称扬"，义为宣说。
超过边为过边，有过边究竟为过边究竟者。"一切"是一切沙门婆罗门。瑜伽安稳亦为涅槃因不为四瑜伽所害故。应说"过边瑜伽安稳"而以i音说为"过边瑜伽安稳"，或有过边瑜伽安稳为过边瑜伽安稳。"行"是趣向，义为证得。由来轮回苦边而尽故"究竟"亦为涅槃之名。
"断灭"是以断绝而尽。"灭尽"即由此而令一切不见。"解脱"是由出离轮回苦而特别解脱。
为何说"嫉妒悭吝一问"，难道不是嫉妒悭吝之答？此是实，但欲知之义为问。彼即是所答故无此过，否则如问芒果而答面包树果。如是依问为首而说问答。如是以"可爱不可爱"等取答语，于"可爱不可爱一"等亦是此理。"戏论想"以想为首即说戏论故说"戏论一"。此中如别解脱律仪问以身行等分别而答成三问，如是根律仪问以色等分别而答应成六问。若如是应成十九问，若以根律仪性同为一问，如是若以别解脱律仪问性同彼三亦为一问则应唯有十二问？此非如是。因于身行等分别说时因大境界而有无量分别可答，整个律藏为彼解说。于色等分别说时因小境界而无如是分别可答。如是因大境界别解脱律仪问作三问，而根律仪问因小境界作一问。因此说"十四大问"。

367.Calanaṭṭhenāti kampanaṭṭhena. Taṇhā hi kāmarāgarūparāgaarūparāgādivasena pavattiyā anavaṭṭhitatāya sayampi calati, yattha uppannā, tampi santānaṃ bhavādīsu parikaḍḍhanena cāleti, tasmā calanaṭṭhena taṇhā ejā nāma. Pīḷanaṭṭhenāti vibādhanaṭṭhena tassa tassa dukkhassa hetubhāvena. Padussanaṭṭhenāti adhammarāgādibhāvena, sammukhaparaṃmukhena, kilesāsucipaggharaṇena ca pakārato dussanaṭṭhena gaṇḍo. Anuppaviṭṭhaṭṭhenāti āsayassa dunnīharaṇīyabhāvena anuppavisanaṭṭhena. Kaḍḍhati attano ca ruciyā upaneti. Uccāvacanti paṇītabhāvaṃ, nihīnabhāvañca. Yesu samaṇabrāhmaṇesu. ‘‘Yesāha’’ntipi pāḷi, tassā keci ‘‘yesaṃ aha’’nti atthaṃ vadanti. Evanti sutānurūpaṃ, uggahānurūpañca. ‘‘Ahaṃ kho pana bhante aññesaṃ samaṇabrāhmaṇānaṃ dhammācariyo hontopi bhagavato sāvako…pe… sambodhiparāyaṇo’’ti evaṃ attano sotāpannabhāvaṃ jānāpeti.

Somanassapaṭilābhakathāvaṇṇanā

368.Samāpannoti samogāḷho pavattasampahāro viyātibyūḷho. Jiniṃsūti yathā asurā puna sīsaṃ ukkhipituṃ nāsakkhiṃsu, evaṃ devā vijiniṃsuyevāti dassento āha ‘‘devā puna apaccāgamanāya asure jiniṃsū’’ti. Tādiso hissa jayo sātisayaṃ vedapaṭilābhāya ahosi. Duvidhampiojanti dibbaṃ, asuraṃ cāti dvippakārampi ojaṃ. Devāyeva paribhuñjissanti asurānaṃ pavesābhāvato. Daṇḍassa avacaraṇaṃ āvaraṇaṃ daṇḍāvacaro, saha daṇḍāvacarenāti sadaṇḍāvacaro, daṇḍena paharitvā vā āvaritvā vā sādhetabbanti attho.



我来为您直译这段巴利文：
367
"动义"是动摇义。因贪以欲贪色贪无色贪等方式转起故不住故自动，于所生处亦以牵引彼相续于诸有等而动，故以动义贪名为动。"逼迫义"是障碍义因为彼彼苦之因。"污垢义"是以非法贪等性，以面前背后，及流出烦恼不净而种种污垢义为疮。"随入义"是以难除性随入义。"牵引"是随自欲而引导。"高下"是胜性劣性。"于彼等沙门婆罗门"。亦有"yesāhaṃ"之圣典文,彼有人说义为"yesaṃ ahaṃ"。"如是"是如闻如学。"大德,我是其他沙门婆罗门之法师,然为世尊弟子...至正觉",如是使知自己预流性。
喜获得说注释
368
"入"是入深如已起战斗。"胜"为显示如阿修罗不能再抬头,如是诸天必胜故说"诸天胜阿修罗不再返"。因彼胜极得喜。"二种味"是天味及阿修罗味二种味。唯诸天享用因阿修罗不得入。杖之行为遮为杖行,与杖行为以杖行,义为以杖打或遮而成就。

369.Imasmiṃyevaokāseti imissameva indasālaguhāyaṃ. Devabhūtassa meti pubbepi devabhūtassa sakkasseva me bhūtassa. Satoti idānipi sakkasseva sato punarāyu ca me laddho.

Diviyā kāyāti dibbā, khandhapañcakasaṅkhātā kāyāti āha ‘‘dibbā attabhāvā’’ti. ‘‘Amūḷho gabbhaṃ essāmī’’ti iminā ariyasāvakānaṃ andhaputhujjanānaṃ viya sammohamaraṇaṃ, asampajānagabbhokkamanañca natthi, atha kho asammohamaraṇañceva sampajānagabbhokkamanañca hotīti dasseti. Ariyasāvakā niyatagatikattā sugatīsu eva uppajjanti, tatthāpi manussesu uppajjantā uḷāresu eva kulesu paṭisandhiṃ gaṇhissanti, sakkassāpi tādiso ajjhāsayo. Tena vuttaṃ pāḷiyaṃ ‘‘yattha me ramatī mano’’ti, taṃ sandhāyāha ‘‘yattha me’’tiādi. Sakko pana attano dibbānubhāvenāpi tādisaṃ jānituṃ sakkotiyeva.

Kāraṇenāti yuttena ariyasāvakabhāvassa anucchavikena. Tenāha ‘‘samenā’’ti.

Sakadāgāmimaggaṃ sandhāya vadati chaṭṭhe atthavase anāgāmimaggassa vakkhamānattā. Ājānitukāmoti appattaṃ visesaṃ paṭivijjhitukāmo. Manussaloke anto bhavissati puna mānussūpapattiyā abhāvato.

Punadevāti manussesu uppanno tato cavitvā punadeva . Imasmiṃ tāvatiṃsadevalokasmiṃ. Uttamo, kīdisoti āha ‘‘sakko’’tiādi.

Antime bhaveti mama sabbabhavesu antime sabbapariyosāne bhave. ‘‘Āyunā’’ti iminā ca taṃsahabhāvino sabbepi vaṇṇādike saṅgaṇhāti. ‘‘Paññāyā’’ti ca iminā sabbepi saddhāsativīriyādike. Tasmiṃ attabhāveti tasmiṃ sabbantime sakkattabhāve. Akaniṭṭhagāmī hutvāti antarāyaparinibbāyiādibhāvaṃ anupagantvā ekaṃsato uddhaṃsoto akaniṭṭhagāmī eva hutvā. Tato eva anukkamena avihādīsu nibbattanto. Evamāhāti ‘‘so nivāso bhavissatī’’ti evamāha. ‘‘Avihādīsu…pe… nibbattissatī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘esa kirā’’tiādi vuttaṃ. Ayañca nayo na kevalaṃ sakkasseva, atha kho mahāseṭṭhimahāupāsikānampi hotiyevāti dassento ‘‘sakko devarājā’’tiādimāha.

370. Bhavasampattinibbānasampattīnaṃ vasena aparipuṇṇajjhāsayatāya aniṭṭhitamanoratho taṃ taṃ pattukāmoyeva hutvā ṭhito. Ye ca samaṇeti ye ca pabbajite. Pavivittavihārinoti ‘‘anekavivekattayaṃ paribrūhetvā viharantī’’ti maññāmi.

Sampādanāti maggassa upasampādanaṃ tassa sampāpanaṃ sammadeva pāpanaṃ. Virādhanāti anārādhanā anupāyapaṭipatti. Na sambhontīti anabhisambhuṇanti. Yathāpucchite atthe anabhisambhuṇanaṃ nāma sammā kathetuṃ asamatthatā evāti āha ‘‘sampādetvā kathetuṃ na sakkontī’’ti.

Tasmāti yasmā ādiccena samānagottatāya. Tenevāha ‘‘ādicca nāma gottenā’’ti, tasmā . Ādicco bandhu etassāti ādiccabandhu, atha vā ādiccassa bandhūti ādiccabandhu, bhagavā, taṃ ādiccabandhunaṃ. Ādicco hi sotāpannatāya bhagavato orasaputto. Tenevāha –

‘‘Yo andhakāre tamasi pabhaṅkaro,

Verocano maṇḍalī uggatejo;

Mā rāhu gilī caraṃ antalikkhe,

Pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);

Sāmanti sāmaṃpayogaṃ, satthu pana sāvakassa sāmaṃpayogo nāma sanipāto evāti āha ‘‘namakkāraṃ karomā’’ti.



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369
"于此处"是于此因陀娑罗窟。"我为天"是前为天之我为帝释。"为"是今亦为帝释而我又得寿。
"天身"是天的，名为五蕴身故说"天自体"。以"我不痴入胎"显示圣弟子无如凡夫之痴死及不知入胎，而是不痴死及知入胎。圣弟子因定趣唯生善趣，于彼中生人亦唯取胜贵家结生，帝释亦如是意乐。因此圣典说"我心所乐处"，关于此说"我所"等。帝释亦能以自天威力知如是。
"因"是适合圣弟子性之正当。因此说"平等"。
依一来道说因将于第六义理说不还道。"欲知"是欲证未得殊胜。人世将尽因无再生为人。
"再天"是生人后死再生天。"于此忉利天界"。"最上"，如何？说"帝释"等。
"最后有"是于我一切有中最后一切终尽有。以"寿"摄取一切与彼俱生色等。以"慧"摄取一切信念精进等。"于彼自体"是于彼最后帝释自体。"为往色究竟"是不成为中般涅槃等而一向为上流色究竟行者。因此即次第生无烦等。"如是说"是说"彼将为住处"。为开显略说"生于无烦等"之义而说"此据说"等。此理不仅帝释，亦大长者大优婆夷故说"帝释天王"等。
370
因未圆满有成就涅槃成就意乐故未满愿而住欲得彼彼。"彼等沙门"是彼等出家者。"离住者"是"我思增长种种三离而住"。
"成就"是道之具足成就彼正成就。"失"是不成就非方便行。"不能"是不堪能。于所问义不堪能即不能正说故说"不能圆满说"。
"因此"是因与日同姓。因此说"日名为姓"，因此。有日亲为日亲，或日之亲为日亲，世尊，彼日亲。因日以预流性为世尊亲子。因此说：
"破黑暗者光明作者，
日轮升起大威光者；
罗喉勿吞行空中者，
罗喉放释我子日者"。
"自"是自加行，但对师之弟子自加行即随遇故说"我等作礼"。

371.Parāmasitvāti ‘‘imāya nāma pathaviyaṃ nisinnena mayā ayaṃ acchariyadhammo adhigato’’ti somanassajāto, ‘‘imāya nāma pathaviyaṃ evaṃ acchariyabbhutaṃ buddharatanaṃ uppanna’’nti acchariyabbhutacittajāto ca pathaviṃ parāmasitvā. Patthitapañhāti dīgharattānusayitasaṃsayasamugghātatthaṃ ‘‘kadā nu kho bhagavantaṃ pucchituṃ labhāmī’’ti evaṃ abhipatthitapañhā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Sakkapañhasuttavaṇṇanāya līnatthappakāsanā.

9. Mahāsatipaṭṭhānasuttavaṇṇanā

Uddesavārakathāvaṇṇanā

373. ‘‘Kasmā bhagavā idaṃ suttamabhāsī’’ti asādhāraṇaṃ samuṭṭhānaṃ pucchati, sādhāraṇaṃ pana ‘‘pākaṭa’’nti anāmasitvā ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Samuṭṭhānanti hi desanānidānaṃ, taṃ sādhāraṇāsādhāraṇabhedato duvidhaṃ, sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikaṃ samuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi. Yathāha ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.172; mahāva. 9) bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ nāma dasasahassamahābrahmaparivārassa sahampatimahābrahmuno ajjhesanaṃ. Tathā cāha ‘‘brahmuno ca ajjhesanaṃ viditvā’’ti. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 

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371
"触摸"是"我坐于此名地上证得此稀有法"而生喜，及"于此名地上如是生起稀有奇特佛宝"而生稀有奇特心而触摸地。"所愿问"是为断长夜随眠疑而"何时我能问世尊"如是殷切所愿之问。此中义未分别者易知故。
帝释问经注释明隐义竟。
大念处经注释
总说分注释
373
"为何世尊说此经"问特殊之起因，而普通者不提"显明"而说"住俱卢国者"等。"起因"是说因缘，彼分普通特殊二种，普通亦分内外二种。其中名为普通内起因是世尊大悲。因由彼激发世尊心生为应化者说法。如说"缘于悲愍众生以佛眼观察世间"等。而名为外普通起因是以万大梵天为眷属之娑婆世界主大梵天之请。如是说"知梵天请"。

1.179; mahāva. 9) tadajjhesanuttarakālañhi dhammapaccavekkhaṇājanitaṃ appossukkataṃ paṭipassambhetvā bhagavā dhammaṃ desetuṃ ussāhajāto ahosi. Yathā ca mahākaruṇā, evaṃ dasabalañāṇādayo ca desanāya ajjhattasamuṭṭhānabhāve vattabbā. Sabbañhi ñeyyadhammaṃ, tesaṃ desetabbappakāraṃ, sattānañca āsayānusayādiṃ yāthāvato jānitvā bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Asādhāraṇampi ajjhattikabāhirabhedato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ, bāhiraṃ pana dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādimāha. Tena vuttaṃ ‘‘asādhāraṇaṃ samuṭṭhānaṃ pucchatī’’ti, tena ‘‘attajjhāsayādīsu catūsu suttanikkhepesu kataroya’’nti suttanikkhepo pucchito hotīti itaro ‘‘kururaṭṭhavāsīna’’ntiādinā ‘‘parajjhāsayoyaṃ suttanikkhepo’’ti dasseti.

Kururaṭṭhaṃ kira tadā taṃnivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya, pubbe ca katapuññatābalena tadā utuādisampattiyuttameva ahosi. Tena vuttaṃ ‘‘utupaccayādisampannattā’’ti. Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti. Keci pana ‘‘pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī’’ti vadanti. Cittasarīrakallatāyāti cittassa, sarīrassa ca arogatāya. Anuggahitapaññābalāti laddhūpakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā. Ekavīsatiyā ṭhānesuti kāyānupassanāvasena cuddasasu ṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu. Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā. Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni, maṇimuttādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññabhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā bhagavato ayaṃ desanā bhiyyoso mattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti ‘‘yathā hi puriso’’tiādinā. Etthāti kururaṭṭhe.

Pakatiyāti sarasatopi, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo. Anuyuttā viharanti satthu desanānusārato bhāvanānuyogaṃ.

Vissaṭṭhaattabhāvenāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.


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请在那请求之后时,遮止由法观察所生的少欲,世尊生起说法的精进。如大悲,如是十力智等亦应说为说法之内起因。因完全如实知一切所知法、彼等应说之方式及众生意乐随眠等,世尊以处非处等善巧随应化者意乐而转种种理趣说。特殊亦分内外二种。其中应知内者以何大悲及何说智转此经之二者,而为显外说"住俱卢国者"等。因此说"问特殊起因",由此问"于自意乐等四种经安立中何者",另者以"住俱卢国者"等显示"此为他意乐经安立"。
据说俱卢国尔时因住彼众生有如理作意等而多善行,及前所作福力故尔时具足气候等。因此说"具足气候等缘"。以等字摄取食等成就。有人说"因前行俱卢法责任住习气如北俱卢洲多有气候等成就,于世尊时彼国特胜具适宜气候等"。"心身适业"是心及身无病。"得慧力助"是得获益智威力,或数数习行慧威。"于二十一处"是依身随观于十四处,依受随观于一处,如是依心随观,依法随观于五处,如是于二十一处。"投入阿罗汉果业处"是四谛业处如令达阿罗汉果,如是依说投入阿罗汉果。以"如人"等显示如投于金筐金箱之种种素馨旃簸迦等花及摩尼珠等七宝因器成就而特别庄严,因可意而作用,如是此世尊说于以戒见等成就为特胜器的住俱卢国众中而更加庄严有作用之义。"于此"是于俱卢国。
"本性"是自性及此念处经说前,此义。随行住是随师说随行修习。
"舍自体"是义为不应于色等所缘以爱乐而舍心不系于无常等任何如理作意,应舍放逸住而不放逸。


Ekāyanoti ettha ayana-saddo maggapariyāyo. Na kevalaṃ ayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’ti ādiṃ vatvā yadi maggapariyāyo ayana-saddo, kasmā puna ‘‘maggo’’ti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti eko eva maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā, uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. ‘‘Na dvidhāpathabhūto’’ti iminā imassa maggassa anekamaggabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Ekenāti asahāyena. Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā ‘‘vūpakaṭṭhakāyatā’’ti vuccati, taṇhādutiyatābhāvena vā, yā ‘‘pavivittacittatā’’ti vuccati. Tenāha ‘‘vūpakaṭṭhena pavivittacittenā’’ti. Seṭṭhopi loke ‘‘eko’’ti vuccati ‘‘yāva pare ekāhaṃ vo karomī’’tiādīsūti āha ‘‘ekassāti seṭṭhassā’’ti. Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho, aññesampi upanissayasampannānaṃ sādhāraṇato, kathaṃ bhagavatoti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho. Desanābhedoyeva heso, yadidaṃ ‘‘maggo’’ti vā ‘‘ayano’’ti vā. Ayana-saddo vā kammakaraṇādivibhāgo. Tenāha ‘‘atthato pana eko vā’’ti.

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto. Ekāyananti ekagāminaṃ, nibbānagāminanti attho. Nibbānañhi adutiyabhāvato, seṭṭhabhāvato ca ‘‘eka’’nti vuccati. Yathāha ‘‘ekañhi saccaṃ na dutīyamatthī’’ti (su. ni. 890). ‘‘Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ aggaṃ akkhāyatī’’ti. (A. ni. 4.34; itivu. 90) khayo eva antoti khayanto, jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī. Avibhāgena sabbepi satte hitena anukampatīti hitānukampī. Atariṃsūti tariṃsu. Pubbeti purimakā buddhā, pubbe vā atītakāle.

Tanti tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati. Na hi saṅkheyyappadhānatāya sattavācino ekasaddassa kiriyāvuttivācakatā atthi. ‘‘Sakimpi uddhaṃ gaccheyyā’’tiādīsu (a. ni. 

我来为您直译这段巴利文：
"一道"中的"道"字是道的同义词。不仅是道,还有许多其他道的同义词,为显示词义分析而说"因为道"等。若道字是道的同义词,为何又说"道"?关于此质问说"因此"等。其中"一道"是唯一道。因无其他趣向涅槃之道。难道此处意指念处为道,还有其他许多道法?确实有,但彼等因不离念处故以念处摄取。如是以智慧精进等摄于别解,而总说只取念因随应化者意乐应知。以"非二路"显示此道无多道性及无非涅槃道性。"一"是无伴。无伴有二:无第二我,称为"远离身",无第二爱,称为"远离心"。因此说"远离及远离心"。胜者于世亦说为"一",如"乃至一日为你等"等,故说"一即胜"。若出离轮回义是道义,因与其他具资具者共同,如何是世尊?说"虽然"等。"于此"中ko字表限定,故义为"唯于此"。此唯是说分别,即所谓"道"或"道"。或道字分别业具等。因此说"义则一"。
"转种种门修习行相"是依身随观等门,于彼亦依入出息等门转修习行相。"一道"是一趣,义为涅槃趣。涅槃因无第二故,胜故说为"一"。如说"唯一真实无第二"。"诸比丘,有为或无为法中,离欲说为最上"。尽为边故尽边,见生尽边故见生尽边。不分别以利益悲愍一切众生故利益悲愍。"渡"是度。"先"是前佛,或前过去时。
"彼"是彼等言,彼转说义不应理。因主要计数义一字无转说义。如"乃至一次上去"等。;

7.72) viya sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Evamatthaṃ yojetvāti ‘‘ekaṃ ayanaṃ assā’’ti evaṃ samāsapadatthaṃ yojetvā. Ubhayathāpīti purimanayena, pacchimanayena ca. Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato. Tenāha ‘‘kasmā’’tiādi. ‘‘Anekavārampi ayatī’’ti purimanayassa ayuttatādassanaṃ, ‘‘anekañcassa ayanaṃ hotī’’ti pacchimanayassa.

Imasmiṃpadeti ‘‘ekāyano ayaṃ bhikkhave maggo’’ti imasmiṃ vākye, imasmiṃ vā ‘‘pubbabhāgamaggo, lokuttaramaggo’’ti vidhānapade. Missakamaggoti lokiyena missako lokuttaramaggo . Visuddhiādīnaṃ nippariyāyahetukaṃ saṅgaṇhanto ācariyatthero ‘‘missakamaggo’’ti āha. Itaro pariyāyahetu idhādhippetoti ‘‘pubbabhāgamaggo’’ti avoca.

Saddaṃ sutvāti ‘‘kālo bhante dhammasavanāyā’’ti kālārocanasaddaṃ paccakkhato, paramparāya ca sutvā. Evaṃ ukkhipitvāti evaṃ ‘‘sundaraṃ manoharaṃ imaṃ kathaṃ chaḍḍemā’’ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti. Āluḷetīti viluḷito ākulo hotīti attho. Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ ‘‘maggānaṭṭhaṅgiko’’tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ,soyeva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya. ‘‘Gamanīyaṭṭhenā’’ti vā pāṭho, upagantabbatāyāti attho. ‘‘Rāgādīhī’’ti iminā rāgadosamohānaṃyeva gahaṇaṃ ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) vacanato. ‘‘Abhijjhāvisamalobhādīhī’’ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā. ‘‘Sattānaṃ visuddhiyā’’ti vuttassa atthassa ekantikataṃ dassento ‘‘tathā hī’’tiādimāha. Kāmaṃ ‘‘visuddhiyā’’ti sāmaññajotanā, cittasseva pana visuddhi idhādhippetāti dassetuṃ ‘‘rūpamalavasena panā’’tiādi vuttaṃ. Na kevalaṃ aṭṭhakathāvacanameva, atha kho idaṃ ettha āhacca bhāsitanti dassento ‘‘tathā hī’’tiādimāha.

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokāvatiṇṇato ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’tiādinā (ma. ni. 2.353, 354; saṃ. ni. 

我来为您直译这段巴利文：
如"乃至一次上去"等应以"一次道"此词。"如是结合义"是"有一道"如是结合复合词义。"两种"是依前方式及后方式。不应理因此处所意指之道有多次转起。因此说"为何"等。"多次亦道"显示前方式不应理,"有多道"显示后方式。
"于此句"是"诸比丘此是一道"此句,或"前分道,出世间道"此区分句。"混合道"是与世间混合之出世间道。摄取清净等非方便因故阿阇梨长老说"混合道"。另者此处意指方便因故说"前分道"。
"闻声"是亲闻或间闻"大德,是听法时"之时告声。"如是举"是如是"我等勿舍此美妙动听之说"而不舍如持甘蔗担而不行。"扰"义为搅动混乱。说前分念处道为一道,如是此处意义已成,为庄严彼,即为显示何者为彼前分道而引自无碍解道置"八支道"等偈。
"以趣涅槃义"是以此去趣证涅槃为趣涅槃,即彼以不颠倒性为义,以彼趣涅槃义,义为涅槃证得方便。"以应道义"是应寻求义。或读作"以应去义",义为应趣向。以"贪等"摄取贪瞋痴,因说"贪为垢,瞋为垢,痴为垢"。而以"贪不正贪等"别举为摄取一切随烦恼。为显示所说"为众生清净"之义必然性而说"如是"等。虽普说"为清净",但为显示此处意指唯心清净而说"以色垢等"等。不仅注疏语,而为显示此处引用说而说"如是"等。
此心清净成就因导致不生忧等,故说"为超越忧悲"等。其中忧是亲属衰败等缘心苦内烧为忧。因亲属衰败等缘陷忧而"何处独子何处独子"等。

2.63) paridevanavasena vācāvippalāpo paridavanaṃ paridevo. Āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento ‘‘ayañhī’’tiādimāha.

Tattha yaṃ pubbe, taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ. Pacchāti parato . Teti tuyhaṃ. Māhūti mā ahu. Kiñcananti rāgādikiñcanaṃ, etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ. Majjheti tadubhayavemajjhe. No ce gahessasīti na upādiyissasi ce, etena paccuppanne khandhappabandhe upādānappavatti vuttā. Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi. Tenāha ‘‘imaṃ gātha’’ntiādi.

Puttāti orasā, aññepi vā dinnakakittimādayo ye keci. Pitāti janako, aññepi vā pituṭṭhāniyā. Bandhavāti ñātakā. Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti. Kasmā? Natthi ñātīsu tāṇatāti. Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre ‘‘ubho puttā kālaṅkatā’’tiādinā (apa. therī 

我来为您直译这段巴利文：
以悲泣方式言语散乱为悲叹为悲。将来不生此为超越故说"为断"。为显示此带来彼超越以譬喻方式而说"因此"等。
其中"前者,彼当净"说于过去诸蕴净贪染污。"后"是后面。"彼等"是你的。"勿有"是勿存在。"所有"是贪等所有,以此说于未来诸蕴净染污。"中"是彼二中间。"若不取"是若不执取,以此说于现在蕴相续中起执取。"寂静行"是如是三时染污清净时因灭一切热恼而成寂静而住,以阿罗汉顶完结偈。因此说"此偈"等。
"子"是亲生或其他养子或名子等任何。"父"是生父或其他父位。"亲"是亲族。此中义为 - 子或父或亲对被死王所制服所胜者不能为救护。何故?无亲族能救护故。因不以亲族力有从死护,故波吒遮罗"两子死"等。

1.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo. Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi. Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha ‘‘yasmā panā’’tiādi. Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi. ‘‘Imaṃ gāthaṃ sutvā’’ti panidaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ, sāpi hi saccadesanāya parivārabandhā eva aniccatākathāti katvā. Itaragāthāyaṃ pana vattabbameva natthi. Bhāvanāti paññābhāvanā. Sā hi idha adhippetā. Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanāva, tasmā. Tepīti santatimahāmattapaṭācārāpi.

Pañcasatecoreti satasatacoraparivāre pañcacore paṭipāṭiyā pesesi, te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu. Tenāha ‘‘te gantvā theraṃ parivāretvā nisīdiṃsū’’ti. Vedanaṃ vikkhambhetvāti ūruṭṭhibhedapaccayaṃ dukkhavedanaṃ amanasikārena vinodetvā. Pītipāmojjaṃ uppajji vippaṭisāralesassapi asambhavato. Tenāha ‘‘parisuddhaṃ sīlaṃ nissāyā’’ti. Therassa hi sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ, tenassa vipassanāyaṃ appamādaṃ, paṭipattiussukkāpanañca dasseti. Pādānīti pāde. Saṃyamessāmīti saññapessāmi, saññattiṃ karissāmīti attho. Aṭṭiyāmīti jigucchāmi. Harāyāmīti lajjāmi. Vipassisanti sampassiṃ.

Pacalāyantānanti pacalāyikānaṃ niddaṃ upagatānaṃ. Agatinti agocaraṃ. Vatasampannoti dhutaguṇasampanno. Pamādanti pacalāyanaṃ sandhāyāha. Oruddhamānasoti uparuddhaadhicitto. Pañjarasminti sarīre. Sarīrañhi nhārusambandhaaṭṭhisaṅghāṭatāya idha ‘‘pañjara’’nti vuttaṃ.

Pītavaṇṇāya pana paṭākāya kāyaṃ pariharaṇato, mallayuddhacittakatāya ca ‘‘pītamallo’’ti paññāto pabbajitvā pītamallatthero nāma jāto. Tīsu rajjesūti paṇḍucoḷagoḷarajjesu. ‘‘Sabbamallā sīhaḷadīpe sakkārasammānaṃ labhantī’’ti tambapaṇṇidīpaṃ āgamma. Taṃyeva aṅkusaṃ katvāti ‘‘rūpādayo ‘mamā’ti na gahetabbā’’ti natumhākavaggena pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā. Pādesu avahantesūti ativelaṃ caṅkamanena akkamituṃ asamatthesu. Jaṇṇukehi caṅkamati ‘‘nisinne niddāya avasaro hotī’’ti. Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ tattha ussāhaṃ janento aññaṃ byākaritvā. Bhāsitanti vacanaṃ, kassa pana tanti āha ‘‘buddhaseṭṭhassa sabbalokaggavādino’’ti. ‘‘Na tumhāka’’ntiādi tassa pavattiākāradassanaṃ. Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento ‘‘aniccā vatā’’ti gāthamāhari, tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

Assāti sakkassa. Upapattīti devūpapatti. Puna pākatikāva ahosi sakkabhāveneva upapannattā.


我来为您直译这段巴利文：
勿无义悲叹,而应如实见法是意。"住预流果"是随顺转最胜法说终时于具千理预流果而住。如何彼依念处道住预流果?说"因为"等。因无四谛业处说无声闻证得圣道。说"闻此偈"是因先闻除忧方式转之偈,彼亦为无常说围绕真谛说故。于另偈则全无可说。"修习"是慧修习。因此处意指彼。"因此"是因色等无常等随观亦是念处修习,故。"彼等"是散达帝大臣及波吒遮罗。
"五百贼"是遣五贼各有百贼眷属次第,彼等入林寻长老渐次近长老会合。因此说"彼等去围长老坐"。"遮止受"是以不作意除大腿破碎缘苦受。生喜悦因无追悔垢染。因此说"依清净戒"。因长老观察清净戒,依彼生殊胜喜悦遮止大腿破碎生苦受。"三夜"是绝对结合业格,以此显其精进观及勤修。"足"是足。"当制"是当令知,义为当令理解。"厌"是嫌恶。"惭"是惭愧。"见"是审见。
"微睡"是入眠微睡者。"非行"是非行处。"具戒"是具头陀功德。"放逸"是说关于微睡。"摄心"是摄制心。"笼"是身。因身为筋连骨架故此说"笼"。
因以黄色幡裹身及拳斗图画故称"黄拳",出家成名黄拳长老。"于三王国"是盘杜朱罗哥罗王国。"一切拳士于锡兰岛获尊重恭敬"而来盘婆尼岛。"作彼钩"是以"色等不应执'我所'"以非汝品显示义作自心象之钩。"足无力"是因过度经行不能踏。以膝经行因"坐有睡机"。"记说"是以自精进开始成果揭示令同梵行者生彼勤而记说。"所说"是语,谁说?说"最上佛世间最胜语者"。"非汝"等显示彼转起行相。显示此为我诸行究竟寂止因而引"无常"偈,以此显示我今因诸行念念坏名病无故无病般涅槃。
"彼"是帝释。"生起"是天生起。再成本性因生起即帝释性。


Subrahmāti evaṃnāmo. Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha ‘‘niccaṃ utrastamidaṃ citta’’ntiādi. Tattha utrastanti santastaṃ bhītaṃ . Ubbigganti saṃviggaṃ. Utrastanti vā saṃviggaṃ. Ubbigganti bhayavasena saha nissayena sañcalitaṃ. Anuppannesūti anāgatesu. Kiccesūti tesu tesu itikattabbesu. ‘‘Kicchesū’’ti vā pāṭho, dukkhesūti attho, nimittatthe cetaṃ bhummaṃ, bhāvidukkhanimittanti attho. Uppatitesūti uppannesu kiccesūti yojanā. Tadā attano parivārassa uppannaṃ dukkhaṃ sandhāya vadati.

Bojjhāti bodhito, ariyamaggatoti attho. ‘‘Aññatrā’’ti ca padaṃ apekkhitvā nissakkavacanaṃ, bodhiṃ ṭhapetvāti attho. Sesesupi eseva nayo. Tapasāti tapokammato, tena maggādhigamassa upāyabhūtaṃ sallekhapaṭipadaṃ dasseti. Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato , etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti. Sabbanissaggāti sabbassapi nissajjanato sabbakilesappahānato. Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ, vipākavaṭṭañca nissaṭṭhameva hotīti. Sotthinti khemaṃ anupaddavataṃ.

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha ‘‘ñāyo vuccati ariyo aṭṭhaṅgiko maggo’’ti. Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā. Taṇhā hi khandhehi khandhaṃ, kammunā phalaṃ, sattehi ca dukkhaṃ vinati saṃsibbatīti ‘‘vāna’’nti vuccati, tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu. Parappaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘attapaccakkhatāyā’’ti.

Nanu ‘‘visuddhiyā’’ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke. Taṃ tamatthaṃñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti. Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ tamatthaṃ pākaṭaṃ katvā dassento. Na hi sammāsambuddho atthāpattiñāpakādisādhanīyavacanāti. Saṃvattatīti jāyati, hotīti attho. Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamanamukheneva cittavisuddhiyā ijjhanato, tasmā āha ‘‘sokaparidevānaṃ samatikkamena hotī’’ti. Yasmā pana domanassapaccayehi dukkhadhammehi phuṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā’’ti. Ñāyassāti aggamaggassa, tatiyamaggassa ca. Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo. Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto. Ñāyassādhigamo nibbānassa sacchikiriyāyāti phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ, ‘‘nibbānassa sacchikiriyāyā’’ti sampadānavacanañcetaṃ daṭṭhabbaṃ.


我来为您直译这段巴利文：
"善梵"是此名。见诸天女地狱生起后从此以来常转自心惊怖而说"此心常惊怖"等。其中"惊怖"是恐惧怕畏。"忧"是忧恼。或"惊怖"是忧恼。"忧"是依恐怖与所依震动。"未生"是未来。"事"是于彼彼应作。或读作"难",义为苦,此处位格表相,义为未来苦相。"生起"是生事之结合。尔时说关于自眷属生苦。
"觉"是从觉,义为圣道。期待"除"字为离格,义为舍觉。余亦如是。"苦行"是从苦行业,以此显示为证道方便之净行道。"根律仪"是从制六根,以此以念律仪为首显示一切律仪戒,或以相引方式显示一切四遍净戒。"一切舍"是从舍一切一切烦恼断。因烦恼舍时业轮及异熟轮已舍。"安稳"是安无灾。
以决定行趣涅槃,或以此证知为行,圣道,故说"行说为八支圣道"。"离爱缝"是离名爱缝。因爱以蕴缝蕴,以业缝果,以众生缝苦故说"缝",此中无缝,或于证得者无缝为涅槃,无为界。不依他缘亲证为作证,故说"自亲证"。
难道因"为清净"意指心清净,以清净摄取即已摄取超越忧等,为何再摄取?关于此质问说"其中虽"等。"善巧教理"是善巧于谛缘起等相法理。"令知彼彼义"是依略广等令所化众生如何应知,世尊以自说威力令彼等如是知彼彼义。"显示彼彼明了"是不数含义而显示彼彼义明了。因正等觉不应以含义等令知语。"转"是生,义为有。因未超越忧悲者无心清净因唯依超越忧悲成心清净,故说"以超越忧悲有"。又因为凡夫为忧缘苦法所触为忧等征服,遍知彼等则彼等不有,故说"以超越忧悲为灭尽忧苦"。"行"是最上道及第三道。因证得彼故如次灭尽忧苦。虽与作证现证俱因不离彼说如因作证现证。"证得行为作证涅槃"是说关于以果智亲证,又应知"为作证涅槃"为与格。


Vaṇṇabhaṇananti pasaṃsāvacanaṃ. Tayidaṃ na idheva, atha kho aññatthāpi satthu āciṇṇaṃ evāti dassento ‘‘yatheva hī’’tiādimāha. Tattha ādimhi kalyāṇamādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Sīlādipañcadhammakkhandhapāripūrito, upanetabbassa abhāvato ca kevalaparipuṇṇaṃ. Nirupakkilesato apanetabbassa ca abhāvato parisuddhaṃ. Seṭṭhacariyabhāvato sāsanabrahmacariyaṃ, maggabrahmacariyañca vo pakāsessāmīti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayeneva veditabbo. Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo. Aggaññāti aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato. Rattaññāti cirarattāti jānitabbā. Vaṃsaññāti buddhādīnaṃ vaṃsāti jānitabbā. Porāṇāti purātanā anadhunātanattā. Asaṅkiṇṇāti avikiṇṇā anapanītā. Asaṅkiṇṇapubbāti ‘‘kiṃ imehī’’ti ariyehi na apanītapubbā . Na saṅkīyantīti idānipi tehi na apanīyanti. Na saṅkīyissantīti anāgatepi tehi na apanīyissanti. Appaṭikuṭṭhā…pe… viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi appaccakkhatā aninditā, agarahitāti attho. ‘‘Visuddhiyā’’tiādīhīti visuddhiādidīpanehi. Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi. Upaddaveti anatthe. Visuddhinti visujjhanaṃ saṃkilesappahānaṃ. Vācuggatakaraṇaṃ uggaho. Pariyāpuṇanaṃ paricayo. Atthassa hadaye ṭhapanaṃ dhāraṇaṃ. Parivattanaṃ vācanaṃ.

Gandhārakoti gandhāradese uppanno. Pahontīti sakkonti. Aniyyānikamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā. Suvaṇṇanti kūṭasuvaṇṇampi vuccati. Maṇīti kācamaṇipi, muttāti veḷujāpi, pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

Na tato heṭṭhāti idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhāna-saddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhāna-saddassa atthadassananti. Ādīsu hi satigocaroti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti (saṃ. ni. 5.408) ‘‘satipaṭṭhānā’’ti vuttānaṃ sabhigocarānaṃ pakāsake suttappadese saṅgaṇhāti. Evaṃ ‘‘paṭisambhidāpāḷiya’’mpi (paṭi. ma. 2.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ. Dānādīni karontassa rūpādīni satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha ‘‘padhānaṃ ṭhāna’’nti. Pa-saddo hi idha ‘‘paṇītā dhammā’’tiādīsu (dha. saṃ. mātikā 14) viya padhānatthadīpakoti adhippāyo.

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte.(Ma. ni. 

我来为您直译这段巴利文：
"说赞"是赞叹语。此不仅此处,而且他处亦是师常行,为显示此而说"如是"等。其中"初善"是初善或有初善。余二句亦如是。以义成就故"有义"。以文成就故"有文"。因圆满戒等五法蕴,及无可增故唯圆满。因无染污及无可除故清净。因为最上行故说"我当显示梵行教及梵行道"。此中略说,详说则应知如清净道所说方式。"圣种"是诸圣佛等之种系。"最"是应知最因一切种中最上性。"久"是应知久远。"种"是应知佛等之种。"古"是古老因非近今。"不杂"是不散不除。"前不杂"是诸圣前不以"何用此"而除。"不杂"是今亦不为彼等所除。"不当杂"是未来亦不为彼等所除。"不诃责...乃至...诸智者"是世间智者沙门婆罗门不舍弃不诽不呵义。"以清净等"是以显清净等。"句"是语或以清净义等差别分诸法分。"灾"是不利。"清净"是清净断染污。忆持升举为取。学习为习。置义于心为持。传为诵。
"健陀罗"是生于健陀罗国。"能"是堪能。"非出离道"是邪道,或定邪不定道。"金"亦说假金。"摩尼"亦说玻璃摩尼,"珠"亦说竹珠,"珊瑚"亦说嫩芽,故以赤阎浮金等词特别。
"非下"是说关于此处无所意指身等受等自性,及身受心解脱三界法别取为颠倒事物另性,下取中颠倒事物不住,因无第五颠倒事物故说"非上"。此依所缘分别念处分别。"三念处"是显念处词义分析,非显此经文所说念处词义。因"等中念境"此等字摄取"触集为受集,名色集为心集,作意集为法集"说"念处"显有境经文。如是"无碍解道"亦应见等字为显余经文处义。"念住"是念应住处。为遮彼说"行布施等者色等为念处"故说"主要处"。因此处pa字如"胜法"等显主要义是意。
"圣"说圣一切众生最上正等觉。"此"是此六处分别经。

3.310) suttekadesena hi suttaṃ dasseti. Tattha hi –

‘‘Tayo satipaṭṭhānā yadariyo…pe… arahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti. Na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe… arahati.

Puna caparaṃ, bhikkhave, satthā…pe...idaṃ vo sukhāyāti . Tassa ekacce sāvakā na sussūsanti…pe… na ca vokkamma satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti, anattamanatā ca attamanatā ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ.

Puna caparaṃ, bhikkhave…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiya’’nti (ma. ni. 

我来为您直译这段巴利文：
以经一分显示经。因彼中-
"三念处,圣者...乃至...应受尊敬,如是此说,缘何而说?此诸比丘,师为声闻说法,悲愍利益求者缘悲愍'此为汝等利,此为汝等乐'。彼诸声闻不欲闻,不倾耳,不现起知心,且违背师教而行。诸比丘,其中如来不生不满,不感受不满,而无染住,念及正知。诸比丘,此第一念处,圣者所习...乃至...应受尊敬。
复次,诸比丘,师...乃至...此为汝等乐。彼一些声闻不欲闻...乃至...不违背师教而行。诸比丘,其中如来不生不满,不感受不满,不生满意,不感受满意,舍离彼二不满及满意而住舍,念及正知。诸比丘,此说第二。
复次,诸比丘...乃至...乐。彼诸声闻欲闻...乃至...而行。诸比丘,其中如来生满意,感受满意,而无染住,念及正知。诸比丘,此说第三。"

3.311).

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulaṃvacanena kammatthopi hotīti. Tathāssa kattuatthopi labbhatīti ‘‘paṭṭhātīti paṭṭhāna’’nti vuttaṃ. Paṭṭhātīti ettha pa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti ‘‘okkanditvā pakkhanditvā pattharitvā pavattatīti attho’’ti āha. Puna bhāvatthaṃ sati, saddaṃ, paṭṭhānasaddañca vaṇṇento ‘‘atha vā’’tiādimāha, tena purimavikappe sati, saddo, paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa, cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ. Idha imasmiṃ suttapadese adhippetaṃ.

Yadi evanti. Yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā ‘‘satipaṭṭhānā’’ti bahuvacananti āha ‘‘satibahuttā’’tiādi. Yadi bahukā tā satiyo, atha kasmā ‘‘maggo’’ti ekavacananti yojanā. Maggaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattūpagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha ‘‘vuttañheta’’nti, attanāva pubbe vuttaṃ paccāharati. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe satiyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchati. Catukiccasādhaneneva hettha bahuvacananiddeso. Evañca satīti evaṃ maggaṭṭhena ekattaṃ upādāya ‘‘maggo’’ti ekavacanena, ārammaṇabhedena catubbidhataṃ upādāya ‘‘cattāro’’ti ca vattabbatāya sati vijjamānattā. Vacanānusandhinā ‘‘ekāyano aya’’ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo. Vuttamevatthaṃ nidassanena paṭipādetuṃ ‘‘mārasenappamaddana’’nti (saṃ. ni. 

我来为您直译这段巴利文：
如是以嗔爱无染，常现起念故超越彼二说"念处"。因唯诸佛有常现起念为不共法性，非诸独觉等。pa字显发起，发起即转起，故说"义为应转起"。以念为具作住立为念处。因ana字以多说亦为业义。如是得为作者义，故说"住立为住立"。此中pa字显示增胜义殊胜跃入，故说"义为跳入跃入铺展转起"。又解释念词、声及住立声之义说"又或"等，以此知前分别念词、声及住立声为作者义。"以忆义"是以忆远作及远说义。"此"是说"唯念为念处"，此。此于此经文处所意。
"若如是"。若唯念为念处，念为一法，如是为何说"诸念处"为多数?说"因念多"等。若彼等念多，为何说"道"为单数为结合。"以道义"是以出离义。因出离为道法，以彼出离性成一性必定趣涅槃，求者为彼义寻求，故说"因说此"，自引前所说。其中"此四"是依观身等四种念。"后分"是圣道刹那。"成就作用"是前分于身等各别转起除净想等后，于道刹那唯念于彼以断四种颠倒方式成就断作用，以作所缘方式趣涅槃。因此以成就四作用说多数。"如是"是如是依道义成一性说"道"为单数，依所缘差别成四种应说"四"故有。文随顺故"此一行道"等说有随顺，非无随顺是意。为以譬例成就已说义说"破魔军"。

5.224) suttapadaṃ ānetvā ‘‘yathā’’tiādinā nidassanaṃ saṃsandati. ‘‘Tasmā’’tiādi nigamanaṃ.

Visesato kāyo, vedanā ca assādassa kāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ ‘‘visuddhimaggo’’ti vuttāni. Tathā ‘‘niccaṃ attā’’ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena, saññāphassādivasena, nīvaraṇādivasena ca nātippabhedātippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni ‘‘visuddhimaggo’’ti vuttāni. Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhivatthubhāve yo yassā sātisayapaccayo, taṃ dassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ. Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā uṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ ‘‘oḷārikārammaṇe asaṇṭhahanato’’ti. Vipassanāyānikassa pana sukhume citte, dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññavipassanāyānikānaṃ visuddhimaggatā vuttā.

Tesaṃ tatthāti ettha tattha-saddassa ‘‘pahānattha’’nti etena yojanā. Parato tesaṃ tatthāti etthāpi eseva nayo. Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavoghassa vedanā vatthu, santatighanaggahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya duppaṭivijjhattā ca sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesu tesaṃ pahānatthaṃ cattārova vuttā.

Evaṃ kāyādīnaṃ kāmoghādivatthubhāvakathaneneva kāmayogakāmāsavādīnampi vatthubhāvo dīpito hoti oghehi tesaṃ atthato anaññattā. Yadaggena ca kāyo kāmoghādīnaṃ vatthu, tadaggena abhijjhākāyaganthassa vatthu. ‘‘Dukkhāya vedanāya paṭighānusayo anusetī’’ti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu. Citte niccaggahaṇavasena sassatassa attano sīlena suddhīti ādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu. Nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu. Kāyassa kāmupādānavatthutā vuttanayāva. Yadaggena hi kāyo kāmoghassa vatthu, tadaggena kāmupādānassapi vatthu atthato abhinnattā. Sukhavedanassādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādikaṃ (dī. ni. 1.171; ma. ni. 1.445; 2.95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu . Cittadhammānaṃ itarupādānavatthutā tatiyacatutthaganthayojanāyaṃ vuttanayā eva. Kāyavedanānaṃ chandadosāgativatthutā kāmoghabyāpādakāyaganthayojanāyaṃ vuttanayā eva. Santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu. Dhammasabhāvānavabodhe bhayaṃ hotīti bhayāgatiyā dhammā vatthu.

Āhārasamudayā kāyassa samudayā, phassasamudayā vedanānaṃ samudayo, (saṃ. ni. 

我来为您直译这段巴利文：
引"破魔军"经句以"如是"等配合譬例。"故"等为结论。
特别身、受为味因，为断彼等粗细渴爱事，见不净苦性为钝利慧渴爱行者易作，故说彼等为彼等"清净道"。如是于心法特别因为"常我"执着事，见无常无我等依贪等、想触等、盖等不过分差别、过分差别，为断彼故钝利慧见行者易作，故说彼等为彼等"清净道"。此中如心法亦可为渴爱事，如是身受亦可为见事，虽彼四者皆为渴爱见事，为显何为何之殊胜因，故作特别取应知。利慧止行者取粗所缘不住彼入定出定取受，故说"因不住粗所缘"。观行者则心趣向细心、法，故说心法随观为钝利慧观行者清净道。
"彼等于彼"此中"彼"字与"为断"结合。后"彼等于彼"此中亦如是。五欲功德特别可得于身故特别身为欲暴流事，以取诸有乐故有暴流以受为事，以相续密取故特别于心有我执着故见暴流以心为事，因法中分别难作，法之法性难通达故有痴故无明暴流以法为事，故说为断彼等于彼唯四。
如是说身等为欲暴流等事，即已说为欲轭欲漏等事，因彼等与暴流无异义。以身为欲暴流等事故，即为贪身系事。"于苦受随眠瞋恚随眠"故苦苦、变苦、行苦之受特别为恚身系事。于心取常故有"以戒清净"等执取，故戒禁取以心为事。不以名色差别见有为有为，故有有见无有见为此实执着，故以法为事。身为欲取事如前所说。因以身为欲暴流事故，即为欲取事，因义无异。以乐受味故不顾后世生"无布施"等执取，故见取以受为事。心法为余取事如第三第四系结合所说。身受为欲瞋恶行事如欲暴流恚身系结合所说。以相续密取故于有贪等心有痴，故痴恶行以心为事。于不觉知法自性有怖，故怖恶行以法为事。
食集故身集，触集故受集。<.Assistant>

5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha ‘‘catubbidhāhārapariññattha’’nti. Pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

Saraṇavasenāti kāyādīnaṃ, kusalādidhammānañca upadhāraṇavasena. Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ. Etadeva hi dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ.

Ekanibbānapavesahetubhūto vā samānatāya eko satipaṭṭhānasabhāvo ekattaṃ, tattha samosaraṇaṃ ekattasamosaraṇaṃ, taṃsabhāgatāva, ekanibbānapavesahetubhāvaṃ pana dassetuṃ ‘‘yathā’’tiādimāha. Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇattena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ. Saraṇavasenāti vā gamanavasenāti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā sati-saddatthavasena avuccamāne dhāraṇatāva satīti sati-saddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti.

‘‘Cuddasavidhena, navavidhena, soḷasavidhena, pañcavidhenā’’ti idaṃ upari pāḷiyaṃ (dī. ni. 2.374) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana anantarabhedavasena, tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva, catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

Kathetukamyatāpucchā itarāsaṃ pucchānaṃ idha asambhavato, niddesādivasena desetukamyatāya ca tathā vuttattā. ‘‘Idhā’’ti vuccamānapaṭipattisampādakassa bhikkhuno sannissayadassanaṃ, so cassa sannissayo sāsanato añño natthīti vuttaṃ ‘‘idhāti imasmiṃ sāsane’’ti. Dhamma…pe… lapanametaṃ tesaṃ attano sammukhābhimukhabhāvakaraṇatthaṃ, tañca dhammassa sakkaccasavanatthaṃ. ‘‘Gocare bhikkhave caratha sake pettike visaye’’tiādi (dī. ni. 3.80; saṃ. ni. 5.372) vacanato bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo. Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā ‘‘kāyānupassī viharatī’’tiādinā bhikkhuṃ dasseti bhikkhumhi taṃniyamatoti āha ‘‘paṭipattiyā bhikkhubhāvadassanato’’ti. Satthucariyānuvidhāyakattā, sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo. Tasmiṃ gahiteti bhikkhumhi gahite. Bhikkhuparisāya jeṭṭhabhāvato rājagamanañāyena itarā parisāpi atthato gahitāva hontīti āha ‘‘sesā’’tiādi. Evaṃ paṭhamaṃ kāraṇaṃ vibhajitvā itarampi vibhajituṃ ‘‘yo ca ima’’ntiādi vuttaṃ.

Samaṃ careyyāti kāyādi visamacariyaṃ pahāya kāyādīhi samaṃ careyya. Rāgādivūpasamena santo, indriyadamena danto, catumagganiyāmena niyato, seṭṭhacaritāya brahmacārī, sabbattha kāyadaṇḍādioropanena nidhāya daṇḍaṃ. Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi ‘‘brāhmaṇo, samaṇo, bhikkhū’’ti ca veditabbo.

‘‘Ayañceva kāyo, bahiddhā ca nāmarūpa’’ntiādīsu khandhapañcakaṃ, tathā ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
"行缘识,识缘名色"之说故,身等集为段食、触、意思、识食,以遍知身等而遍知,故说"为遍知四种食"。"论法"是依中论而释经之法。
"以忆"是以观察身等及善等法。"以此忆念趣涅槃"此义中,于一一性一自性涅槃会集会合为一性会集。为显此故说"如是"等。
或成为入一涅槃因故平等为一念处自性一性,于彼会集为一性会集,即彼同性,为显成为入一涅槃因故说"如是"等。此义中应知忆一性会集同为念处一性因故说,前者别。"以忆"即以行义时,彼行即会集,或会集时不说念字义,唯持即念,因无念字他义,前为念性因,后为一性因,故说彼等与涅槃会集亦为念处一性因。
"十四种、九种、十六种、五种"此依上经文所说安般分等说,然依无间差别及随顺差别得彼修习多种性,应知于四方所生物如是身随观等彼彼念处修习威力。
因此中无余问故问欲说,因依义释等欲说如是说。说"此"显示所说行成就比丘所依,彼所依无异于教说"此即此教"。"诸法...等"是彼等使自面向为闻法恭敬。因"诸比丘,汝等行于自父境界行处"等说故,此等法为比丘行处,即身随观等。因以身随观等行为比丘,故以"住身随观"等显示比丘于比丘决定,故说"因显示以行为比丘性"。因随行师行及摄受一切教故为一切教导器。"彼取"于比丘取。因在比丘众中最长故依王行道理余众亦已取,故说"余"等。如是分别第一因后为分别余说"若此"等。
"应平行"者舍身等不平行而应以身等平行。以离贪等寂静,以调伏根寂,以四道决定决定,以最上行梵行,于一切舍身罚等放下罚。住圣性如是具形因离恶、寂恶、破烦恼性应知为"婆罗门、沙门、比丘"。
"此身及外名色"等中为五蕴,如是"以身觉乐"等中。

1.271, 287; pārā. 11), ‘‘yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī’’tiādīsu ca vedanādayo cetasikā khandhā kāyoti vuccantīti tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha. Kesādīnañca dhammānanti kesādisaññitānaṃ bhūtupādādhammānaṃ. Evaṃ ‘‘cayaṭṭho sarīraṭṭho kāyaṭṭho’’ti saddanayena kāya-saddaṃ dassetvā idāni niruttinayenapi taṃ dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Āyantīti uppajjanti.

Asammissatoti vedanādayopi ettha sitā, ettha paṭibaddhāti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho. Samūhavisayatāya cassa kāya-saddassa, samudāyupādānatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena ‘‘vedanāsū’’ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā, anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā.

Avayavīgāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhuñjanto ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, ‘‘nagaraṃ nāma koci attho atthī’’ti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Aṅgapaccaṅgasamūho, kesalomādisamūho, bhūtupādāyasamūho ca yathāvuttasamūho, tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha ‘‘kāyo vā itthī vā puriso vā añño vā koci dhammo dissatī’’ti. ‘‘Koci dhammo’’ti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti. Yadi evaṃ kathaṃ kāyādisamaññātidhāvanānīti āha ‘‘yathāvuttadhamma…pe… karontī’’ti. Tathā tathāti kāyādiākārena.

Yaṃpassatīti yaṃ itthiṃ, purisaṃ vā passati. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccametaṃ, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasaññāya vasena ‘‘yaṃ passatī’’ti vuttaṃ micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā. Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, acakkhuviññāṇaviññeyyattā diṭṭhaṃ vā taṃ na hoti. Yaṃ diṭṭhaṃ, taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho. Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto ‘‘etaṃ mama, eso hamasmi, eso me attā’’ti kilesabandhanena bajjhati.

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho. ‘‘Kiṃ vuttaṃ hotī’’tiādinā taṃ evatthaṃ pākaṭaṃ karoti. Pathavīkāyanti kesādikoṭṭhāsaṃ pathaviṃ dhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ, pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. ‘‘Āpokāya’’ntiādīsupi eseva nayo.

Evaṃ gahetabbassāti ‘‘ahaṃ mama’’nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa.


我来为您直译这段巴利文：
"于彼时身轻安轻息"等中,受等心所蕴说为身,故为区别说"身者色身"。"诸发等法"是名为发等诸大种所造法。如是以"聚义、身义、身义"语法显示身字,今为以语源法亦显示此说"如是"等。"来"是生。
"不混"者虽受等亦依此、系此,于身生受等随观时亦可能从彼不混义。因身字为聚合境及不净相为取聚合故说"于身"为单数,如是所缘等分别虽种种差别心以心性共相一处取故说"于心"为单数,受则由乐等差别应各别随观故说"于诸受"为复数,如是亦转义释,法亦五十余种,以应随观相亦种种差别故彼等亦说为复数。
为遮超越支分身、取实质执着,以支节分别身,以发等分别彼等,以大种所造色分别发等说"如是不于身"等。于宫殿等城支分聚执实体论者亦不取实体,然或有人超越共称"有城某义"故说城譬喻于男女等超越共称。支节聚、发毛等聚、大种所造聚即如是聚,除彼无有身等,何况男女等,故说"见身或女或男或其他某法"。"某法"以此否定众生命等,实体则已以否定身而否定。若如是云何有身等超越共称?说"如说诸法...等"。"如是如是"是以身等相。
"见彼"是见彼女或彼男。难道无以眼见男女?此实尔,但依"我见女,我见男"转想力说"见彼",或依邪见以见见彼,彼非所见彼色处不有义,因颠倒取故邪分别为色。或彼发等大种所造聚名所见不有,因非眼识所识故,或所见彼不有。"不见所见"是不以慧眼如实见所见色处或发等大种所造聚义。"不见缚"是不以慧眼如实见此自身者以"此我所,此是我,此我我"烦恼缚所缚。
"非见他法"是非见他自性,不为见不净等余相义。以"说何"等明显彼义。"地身"说发等分为地因法聚为"身",或以聚取遍一切身住前后转之相地。"水身"等中亦如是。
"如是应取"是如是以我我所性应为盲愚者取。


Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha aniccato anupassatīti catusamuṭṭhānikaṃ kāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto evañcassa aniccākārampi ‘‘anupassatī’’ti vuccati. Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ ‘‘no niccato’’ti. Tathā hesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 

我来为您直译这段巴利文：
现今为显示依七种随观相的身随观而说"复次"等。其中"随观无常"是随观四等起身为"无常",如是见者亦说"随观"如是无常相。如是生者无有常执之丝毫故说"非常"。如是此"断常想"。

3.35) vutto. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanaṃ āsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, upari desanāruḷhattā ca tāsaṃ. ‘‘Dukkhato anupassatī’’tiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva ca kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rañjitabbaṃ, tasmā vuttaṃ ‘‘nibbindati, no nandati. Virajjati, no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyaṃ tannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese pariccajati, nibbāne ca pakkhandati, tathābhūto ca nibbattanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ, tena vuttaṃ ‘‘paṭinissajjati, no ādiyatī’’ti. Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha niccasaññanti ‘‘saṅkhārā niccā’’ti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsappahānamukheneva saññāvipallāsappahānanti saññāggahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.


我来为您直译这段巴利文：
此中"唯随观无常"的"唯"字略说,故为显示所遮义说"非常"。此中不应疑虑遮止随观苦等,因"唯"字为遮对立,及彼等上升说故。"随观苦"等中亦如是。此差别 - 因无常为苦故,即随观彼身为苦,因苦为无我故随观无我。然因无常、苦、无我者不应欢喜,不应欢喜者于彼不应染,故说"厌离,非欢喜。离染,非染著"。如是不染著者灭贪,不生起,义为不作集。如是行者舍,不取。此无常等随观以彼分与身及依彼蕴行舍烦恼故,以见有为过于相反涅槃倾向趣入故说为"舍弃舍及趣入舍",故具彼比丘如说道理舍烦恼,趣入涅槃,如是生者不以生起取烦恼,亦不以不见过取有为所缘,故说"舍,不取"。今为显示以彼等随观断何等法,说"随观无常断常想"等。其中"常想"是"诸行常"如是转颠倒想。以断见心颠倒为头断想颠倒故取想,或以想为首应知取彼等。"欢喜"是有喜爱。余如说。<.Assistant>


‘‘Viharatī’’ti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha ‘‘iriyatī’’ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddo viya pana ātāpasaddo vīriyeyeva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho . Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Sabbatthikanti sabbattha bhavaṃ sabbattha līne, uddhate ca citte icchitabbattā. Sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati. Anto saṅkhepo antoolīyano, kosajjanti attho. Upāyapariggaheti ettha sīlavisodhanādi, gaṇanādi, uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassati yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassatī…pe… asamattho hotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu, pariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

Yasmā satiyevettha satipaṭṭhānaṃ vuttaṃ, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇeneva cettha samādhissāpi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 

我来为您直译这段巴利文：
以"住"此显示具身随观者威仪住,故说"行",义为转威仪。以作所缘遍满故说"于三有",然依生起烦恼唯属欲界。虽烦恼之断为炽热,此亦有正见等,如炽热字,炽字定于精进故说"此是精进名"。又以对治断中相应法奋励转起之精进特胜故,唯精进如是说,非余法。"炽"此字表赞叹或殊胜,以炽取显示具正勤。正、遍、自了知为正知,以不混别异及无见他法故正即不颠倒,以知一切行相故遍,以上上转起殊胜故自了知义。若以慧随观,云何为念处?说"因非"等。"一切处"是一切处有,因一切昏沉、掉举心所欲故。或一切昏沉、掉举应修觉支皆依此故一切处。唯以念得助慧于此如说身,修习比丘住身随观。"内收"是内卷,即懈怠义。"摄取方便"此中净戒等、数等、取巧等为方便,与此相反为非方便应知。因念现前者不舍如说方便,不取非方便,故说"失念...等不能"。"彼"以不能摄取舍离方便非方便,舍不摄故。"此瑜伽者"。
因此中说唯念为念处,故显示彼相应法精进等为支说"显示相应支"。此中支字应知为因义。以取念此中亦应知取定,因彼摄于定蕴。或因此说以念为首。因非唯念能断烦恼或证涅槃,亦非唯念转起,故如禅定说有寻等语显示相应支,应知支字为分义。断支如"离欲"等。

4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti vuttaṃ. Tatthāti vibhaṅge. Etthāti ‘‘loke’’ti etasmiṃ pade.

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ ‘‘visesenā’’ti āha. Atha vā ‘‘vineyya nīvaraṇānī’’ti avatvā abhijjhādomanassavinayavacanassa payojanaṃ dassento ‘‘visesenā’’tiādimāha. Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhavirodhādīnaṃ pahānadassanaṃ etassa payojananti. Kāyasampattimūlakassāti rūpabalayobbanārogyādisarīrasampadānimittassa. Vuttavipariyāyato kāyavipattimūlako virodho veditabbo. Kāyabhāvanāyāti kāyānupassanābhāvanāya. Sā hi idha kāyabhāvanāti adhippetā. Subhasukhabhāvādīnanti ādi-saddena manuññaniccatādisaṅgaho daṭṭhabbo. Asubhāsukhabhāvādīnanti ettha pana ādi-saddena amanuññaaniccatādīnaṃ. Tenāti anurodhādippahānavacanena. ‘‘Yogānubhāvo hī’’tiādi vuttassevatthassa pākaṭakaraṇaṃ. Yogānubhāvo hi bhāvanānubhāvo. Yogasamatthoti yogamanuyuñjituṃ samattho. Purimena hi ‘‘anurodhavirodhavippamutto’’tiādivacanena bhāvanaṃ anuyuttassa ānisaṃso vutto, dutiyena bhāvanaṃ anuyuñjantassa paṭipatti. Na hi anurodhavirodhādīhi upaddutassa bhāvanā ijjhati.

Anupassītietthāti ‘‘anupassī’’ti etasmiṃ pade labbhamānāya anupassanāya anupassanājotanāya kammaṭṭhānaṃ vuttanti evamattho daṭṭhabbo, aññathā ‘‘anupassanāyā’’ti karaṇavacanaṃ na yujjeyya. Anupassanā eva hi kammaṭṭhānaṃ, na ettha ārammaṇaṃ adhippetaṃ, yujjati vā. Kāyapariharaṇaṃ vuttanti sambandho. Kammaṭṭhānapariharaṇassa cettha atthasiddhattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kammaṭṭhānikassa hi kāyapariharaṇaṃ yāvadeva kammaṭṭhānaṃ pariharaṇatthanti. Kammaṭṭhānapariharaṇassa vā ‘‘ātāpī’’tiādinā (dī. ni. 

我来为您直译这段巴利文：
如"离欲"等为显示应断支。因此中意指世间道,非出世间道,故显示唯前分调伏说"以彼分调伏或以镇伏调伏"。"彼等法"是受等诸法。因彼等于彼处非所意故说"此依义出举说"。"彼处"是分别。"此"是于"世间"此语。
因总说以二断盖已,为显示以一一说断差别故说"差别"。或不说"调伏诸盖"而说调伏贪忧之说目的,说"差别"等。因身随观修习显示断直接对治的随顺违逆等为此目的。"依身圆满"是依色力青春健康等身圆满因。由说相反应知依身不圆满违逆。"身修习"是身随观修习。因此中意此为身修习。"净乐性等"等字应知摄取可意常性等。"不净不乐性等"此中等字为不可意无常等。"彼"以断随顺等之说。"瑜伽威力"等为明显所说义。瑜伽威力即修习威力。"能修瑜伽"是能修习瑜伽。因前"离随顺违逆"等说为显修习者功德,后为修习者行。因为随顺违逆等所恼者修习不成。
"随观此中"是于"随观"此语得随观,以照随观说业处,应如是见义,否则"以随观"具格语不应理。因唯随观为业处,此中不意所缘,或应理。说"护身"为相属。因此中业处护义成就故唯说"护身"。因修业处者护身唯为护业处。或业处护以"炽"等。

2.373) vuccamānattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kāyaggahaṇena vā nāmakāyassāpi gahaṇaṃ, na rūpakāyasseva, teneva kammaṭṭhānapariharaṇampi saṅgahitaṃ hoti, evañca katvā ‘‘viharatīti ettha vuttavihārenā’’ti etthaggahaṇañca samatthitaṃ hoti ‘‘kāyānupassī viharatī’’ti vihārassa visesetvā vuttattā. ‘‘Ātāpī’’tiādi pana saṅkhepato vuttassa kammaṭṭhānapariharaṇassa saha sādhanena vitthāretvā dassanaṃ. Ātāpenāti ātāpaggahaṇena. ‘‘Satisampajaññenā’’tiādīsupi eseva nayo. Sabbatthakakammaṭṭhānanti buddhānussati, mettā, maraṇassati , asubhabhāvanā ca. Idañhi catukkaṃ yoginā parihariyamānaṃ ‘‘sabbatthakakammaṭṭhāna’’nti vuccati, sabbattha kammaṭṭhānānuyogassārakkhabhūtattā satisampajaññabalena avicchinnassa pariharitabbattā satisampajaññaggahaṇena tassa vuttatā vuttā. Satiyā vā samatho vutto tassā samādhikkhandhena saṅgahitattā.

Vibhaṅge(vibha. kāyānupassanāniddese) pana attho vuttoti yojanā. Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha. Aṭṭhakathānayoti saddatthassāpi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo. Yathā saṃsandatīti yathā atthato, adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

Vedanādīnaṃ puna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā, pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāppasaṅgepi āpanne tato asammissato vavatthānaṃ dassanatthaṃ, ghanavinibbhogādidassanatthañca dutiyaṃ vedanāggahaṇaṃ, tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassī evāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā ‘‘yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā, adukkhamasukhā vā vedanā, yasmiṃ vā pana samaye dukkhā, adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā’’ti vedanābhāvasāmaññe avatvā taṃ taṃ vedanaṃ vinibbhujjitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti, tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya , tato eva dukkhatāya, anattatāya ca dassanaṃ vibhāvitaṃ hoti. Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo. Ayañhi vedanāyaṃ vedanānupassī eva, na aññadhammānupassī. Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakapubbuḷake maṇiākārānupassī hoti, na evaṃ ayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇapabhaṅguratāya, avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya, saṅkhāradukkhatāya ca visesato dukkhānupassī yevāti. Evaṃ citta dhammesupi yathārahaṃ punavacane payojanaṃ vattabbaṃ. Lokiyā eva sammasanacārassa adhippetattā. ‘‘Kevalaṃ panidhā’’tiādinā ‘‘idha ettakaṃ veditabba’’nti veditabbaparicchedaṃ dasseti. ‘‘Esa nayo’’ti iminā yathā cittaṃ, dhammā ca anupassitabbā, tathā tāni anupassanto citte cittānupassī, dhammesu dhammānupassīti veditabboti imamatthaṃ atidisati. Dukkhatoti dukkhasabhāvato, dukkhanti anupassitabbāti attho. Sesapadadvayepi eseva nayo.


我来为您直译这段巴利文：
说以"炽"等故唯说"护身"。或以取身亦取名身,非唯色身,由此亦摄业处护,如是作已"住者此中说住"此取亦成立,因差别说"住身随观"故。"炽"等则为略说业处护与成就广说显示。"以炽"是以取炽。"以念正知"等中亦如是。"一切处业处"是佛随念、慈、死随念、不净修习。因此四种瑜伽者护说为"一切处业处",因一切处业处随修为守护,以念正知力不断应护故,说以念正知取彼说。或以念说定因彼摄于定蕴。
在分别中说义为相应。"彼"与不取声义唯依分别义转起分别诵。"注释道"是声义显示随宜说义释道。"如相应"是如于义、意趣不相违更相应和合,如是应知。
"再说受等"此中依止缘性心法依受,五蕴有中无色法系属色转起故,虽受于身等随观时亦可得,为显示从彼不混别异及显聚分别等故第二取受,由此非于受随观身、心法,当知唯受随观,如是于受名事显示唯受随观相不混别异。如是不说受性共相而分别显示"时乐受时非苦受、非苦非乐受,或时苦受、非苦非乐受时非其余受",以显示聚分别、常性远离,由此以显示唯刹那住显示无常性,由此即显示苦性、无我性。"聚分别等"等字应知此义亦。因此于受唯受随观,非他法随观。说何 - 如愚者于非宝性水泡随观宝相,此非如是于住可爱受,何况其余随观可意相,当知唯随观刹那坏性、无自在性、烦恼不净流性故随观无常无我不净相,以变易苦性、行苦性故特别唯随观苦。如是于心法亦随宜应说再说目的。因意世间观察行。以"然此唯"等显示"此中应知尔许"应知区别。以"此理"此显示如是应知如何随观心、法,如是随观彼为于心随观心、于法随观法此义。"苦"是从苦自性,义为应随观苦。余二句中亦如是。


Yo sukhaṃ dukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya ‘‘dukkhā’’ti paññācakkhunā addakkhi. Dukkhaṃ addakkhi sallatoti dukkhaṃ vedanaṃ pīḷājananato, antotudanato, dunnīharaṇato ca sallato addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhāni viya anoḷārikatāya, paccayavasena vūpasantasabhāvatāya ca santaṃ. Aniccatoti hutvāabhāvato, udayavayavantato, tāvakālikato, niccapaṭipakkhato ca ‘‘anicca’’nti yo addakkhi. Sa ve sammaddasobhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammāpassanakoti attho.

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya, vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi ca sukhato, tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva. Sesanti yathāvuttaṃ sukhādivibhāgato sesaṃ sāmisanirāmisādibhedaṃ vedanānupassanāyaṃ vattabbaṃ.

Ārammaṇa…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārikasavitakkāditabbhedassa, kāmāvacarādibhūminānattassa ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Salakkhaṇasāmaññalakkhaṇānanti phusanāditaṃtaṃlakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā. Suññatadhammassāti anattatāsaṅkhātasuññatāsabhāvassa. Yaṃ vibhāvetuṃ abhidhamme‘‘tasmiṃ kho pana samaye dhammā honti, khandhā hontī’’tiādinā (dha. sa. 121) suññatāvāradesanā pavattā, taṃ pahīnameva pubbe pahīnattā, tasmā tassa tassa puna pahānaṃ na vattabbaṃ. Na hi kilesā pahīyamānā ārammaṇavibhāgena pahīyanti anāgatānaṃyeva uppajjanārahānaṃ pahātabbattā, tasmā abhijjhādīnaṃ ekattha pahānaṃ vatvā itarattha na vattabbaṃ evāti imamatthaṃ dasseti ‘‘kāmañcetthā’’tiādinā. Atha vā maggacittakkhaṇe ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ pahānaṃ na vattabbaṃ. Maggena hi pahīnāti vattabbataṃ arahanti. Tattha purimāya codanāya nānāpuggalaparihāro, na hi ekassa pahīnaṃ tato aññassa pahīnaṃ nāma hoti. Pacchimāya nānācittakkhaṇikaparihāro. Nānācittakkhaṇeti hi lokiyamaggacittakkhaṇeti adhippāyo. Pubbabhāgamaggo hi idhādhippeto. Lokiyabhāvanāya ca kāye pahīnaṃ na vedanādīsu vikkhambhitaṃ hoti. Yadipi nappavatteyya, paṭipakkhabhāvanāya suppahīnattā tattha sā ‘‘abhijjhādomanassassa appavattī’’ti na vattabbā, tasmā punapi tappahānaṃ vattabbameva. Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti lokuttarasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ. ‘‘Pañcapi khandhā upādānakkhandhā loko’’ti (vibha. 362, 364, 366) hi vibhaṅgecatūsupi ṭhānesu vuttanti.


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"谁见乐为苦"是何比丘以慧眼见乐受因变易苦性为"苦"。"见苦如箭"是见苦受因生逼恼、内刺、难拔如箭而见。"非苦非乐"是舍受。"寂静"是如乐苦不粗重性,及依缘寂静自性为寂。"无常"是因生而无,有生灭,暂时,与常相反而见"无常"。"彼实正见比丘"是一向、明确见受正见义。
"亦苦"者亦以行苦性为苦。"彼苦中"一切彼感受摄于苦中,含于苦中,我说不超行苦性。"亦从乐苦"因说乐等以住变易智乐性,变易住无知苦性,三亦从乐,三亦从苦应随观义。七随观如前已显。"余"是如说从乐等分别余有味无味等差别于受随观应说。
"所缘...等差别"是从色等所缘种种青等差别,欲等增上种种劣等差别,智禅等俱生种种有行无行有寻等差别,欲界等地种种殊胜中等差别,善等业种种天趣相应等差别,黑白异熟种种现法受等差别,少地等作种种三因等差别应随观相应。等字应知摄有事无事等种种补特伽罗三共等差别。"自相共相"是触等彼彼相及无常等共相相应。"空法"是名无我性空性。为显示彼阿毗达磨"尔时有法,有蕴"等转空门说,彼已断因先已断,故彼彼不应说重断。因烦恼断不依所缘差别断,因唯未来应生当断故,故说一处断贪等余处不应说,以"虽此"等显示此义。或于道心刹那一处断即一切处已断,故不应说各别断。因应说为道所断。此中前难答异人遮遣,因一人所断不名他人所断。后者异心刹那遮遣。"异心刹那"是世间道心刹那义。因此意前分道。世间修习于身断不于受等镇伏。虽不转起,因对治修习善断于彼,彼"贪忧不转"不应说,故亦应说重断。一处断余处亦断说出世间念处修习,或世间修习一切处唯不转义。因分别四处皆说"五蕴亦取蕴为世间"。


Uddesavāravaṇṇanāya līnatthappakāsanā.

Kāyānupassanā

Ānāpānapabbavaṇṇanā

374.Ārammaṇavasenāti anupassitabbakāyādiārammaṇavasena. Catudhā bhinditvāti uddesavasena catudhā bhinditvā. Tato catubbidhasatipaṭṭhānato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajantoti pāṭhaseso.

Kathañcāti ettha kathanti pakārapucchā, tena niddisiyamāne kāyānupassanāpakāre pucchati. Ca-saddo byatireko, tena uddesavārena apākaṭaṃ niddesavārena vibhāviyamānaṃ visesaṃ joteti. Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ ‘‘sabbappakārakāyānupassanānibbattakassā’’ti, tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanāppakārā, tathā kāyagatāsatisutte (ma. ni. 

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略说章注释明隐义
身随观
入出息品注释
374.以所缘性是依所随观身等所缘性。四分分别是依略说四分分别。从彼四种念处取一一念处分别身是省略文句。
"云何"此中"云何"是方式问,以此问所说身随观方式。"且"字为区别,以此显示略说章不明显而说明章显示的差别。因外道亦有部分此故作一切方式取"能生一切方式身随观者",以此显示此等依入出息品等所说十四种方式,及其中摄内等随观方式,如是身至念经中。

3.153) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ ‘‘sabbappakāra…pe… paṭisedhano cā’’ti. Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano, etena idha bhikkhaveti ettha idha-saddo antogadhaevasaddatthoti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā ‘‘vāyubhakkho’’ti. Tenāha ‘‘idheva bhikkhavesamaṇo’’tiādi. Paripuṇṇasamaṇappakaraṇadhammo hi so puggalo, yo sabbappakārakāyānupassanānibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassahī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpa-saddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa padaṭṭhānabhūtaṃ.

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanavasena icchitatthasādhanato phalamuttamanti sāmaññaphalaṃ sandhāya vadati. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

Addhānavasena pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto, ittaravasena pavattānaṃ assāsapassāsānaṃ vasena rassaṃ vā assasantoti yojanā. Evaṃ sikkhatoti assāsapassāsānaṃ dīgharassatāpajānanasabbakāyappaṭisaṃvedanaoḷārikoḷārikapaṭippassambhanavasena bhāvanaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo ‘‘assāsapassāsakammiko’’ti vutto. Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. Añño satto vā puggalo vā natthīti visuddhidiṭṭhi ‘‘tayidaṃ dhammamattaṃ, na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādihetuka’’nti addhāttayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho. ‘‘Yaṃ kiñci bhikkhu rūpa’’ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89; paṭi. ma. 

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在身至念经中说的毛发等色相形状遍处所缘四禅方式,及世间等方式,摄取彼等一切无遗。此等方式唯在此教中,非此外故说"一切方式...等遮遣"。此中"遮遣如是性"是遮遣能生一切方式身随观补特伽罗依他教,以此显示于"此诸比丘"此中此字含必定义。因亦有单字表限定如"食风"。故说"此中有沙门"等。因彼补特伽罗具足沙门法,是能生一切方式身随观者。"他说"是其他外道种种说法所依处。
为显示林等唯适修习住处说"因此"等。难调御未入调御牛为倔牛。挤奶时如乳不从乳房完全流出为倔牛。依色声等生起喜乐为色所缘等味。"先习所缘"是出家前,或无始轮回中习近所缘。"应系"是应绑。"以念"是以正善观察业处而转起的念。"所缘"是业处所缘。"坚"是牢固,如有念者成就近行安止等定,如是至有力义。
"殊胜证得现法乐住足处"是一切佛及一分辟支佛、佛声闻以其他业处证得殊胜的现法乐住足处。
世尊如宅地师因对瑜伽者示适当住处。比丘如豹因独住林中以摧敌方式成就所欲说最上果是指沙门果。"精进速度适地"是适合修习精进速度之地。
以长时转起入出息的方式长入息,以短时转起入出息的方式短入息为相应。"如是学"是学修习了知入出息长短、觉知一切身、止息粗重方式,或如是成就而转起三学。"入出息相"是依入出息现起似相。"摄取入出息"是以色为门修观入手,说为"入出息业者"。"摄取禅支"是以无色为门修观入手。"事"名所生身因为心心所转起处。"无其他有情或补特伽罗"是清净见,因"此唯法,非无因,亦非自在等不平等因,而是无明等因"于三世亦度疑惑。"比丘凡色"等。

1.54) nayena kalāpasammasanavasena tilakkhaṇaṃ āropetvā. Udayavayānupassanādivasena vipassanaṃ vaḍḍhento. Anukkamena maggapaṭipāṭiyā.

‘‘Parassa vā assāsapassāsakāye’’ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. Aṭṭhapetvāti antarantarā na ṭhapetvā. Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti ‘‘ajjhattaṃ, bahiddhā’’ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho.

Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo. Assāsapassāsānaṃ uppattihetu karajakāyādi, tassa anupassanasīlo samudayadhammānupassī, taṃ pana samudayadhammaṃ upamāya dassento ‘‘yathā nāmā’’tiādimāha. Tattha bhastanti ruttiṃ. Gaggaranāḷinti ukkāpanāḷiṃ. Teti karajakāyādike. Yathā assāsapassāsakāyo karajakāyādisambandhī taṃnimittatāya, evaṃ karajakāyādayopi assāsapassāsakāyasambandhino taṃnimittabhāvenāti ‘‘samudayadhammā kāyasmi’’nti vattabbataṃ labhantīti vuttaṃ ‘‘samudaya…pe… vuccatī’’ti. Pakativācī vā dhamma-saddo ‘‘jātidhammāna’’ntiādīsu (ma. ni. 1.131; 3.310; paṭi. ma. 

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以"任何色"法以聚思维方式置三相。以生灭随观等方式增长观。次第以道次第。
"于他入出息身"此因思维章转起此文故说,然依止息于他入出息身无安止相生起。"不间断"是中间不间断。"时常游历"是说于内外法亦无间修习转起时。然一时不得此二,故说"内、外"此二法和合一时不得为一所缘,不能同时所缘义。
由此生起为集,彼以因义为法即集法。入出息生起因所生身等,彼随观性为集法随观,显示彼集法譬喻说"如名"等。此中"风箱"是皮囊。"炉管"是鼓风管。"彼等"是所生身等。如入出息身系属所生身等以彼为因,如是所生身等亦系属入出息身以彼为因,故说"集法于身"得应说性故说"集...等说"。或法字说自性如"有生法"等。

1.33) viyāti kāyassa paccayasamavāye uppajjanakapakatikāyānupassī vā ‘‘samudayadhammānupassī’’ti vutto. Tenāha ‘‘karajakāyañcā’’tiādi. Evañca katvā kāyasminti bhummavacanaṃ suṭṭhutaraṃ yujjati.

Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hetu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. Tenāha ‘‘yathā bhastāyā’’tiādi . Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. Dutiyavikappavasena upacārena vināyeva attho veditabbo.

Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha ‘‘kālena samudayaṃ kālena vayaṃ anupassanto’’ti. ‘‘Atthi kāyo’’ti eva-saddo luttaniddiṭṭhoti ‘‘kāyova atthī’’ti vatvā avadhāraṇena nivattitaṃ dassento ‘‘na satto’’tiādimāha. Tassattho – yo rūpādīsu sattavisattatāya, paresañca sajjāpanaṭṭhena, satvaguṇayogato vā ‘‘satto’’ti parehi parikappito, tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca ‘‘puggalo’’ti, thīyati saṃhaññati ettha gabbhoti ‘‘itthī’’ti, puri pure bhāge seti pavattatīti ‘‘puriso’’ti, āhito ahaṃ māno etthāti ‘‘attā’’ti, attano santakabhāvena ‘‘attaniya’’nti, paro na hotīti katvā ‘‘aha’’nti, mama santakanti katvā ‘‘mamā’’ti, vuttappakāravinimutto aññoti katvā ‘‘kocī’’ti, tassa santakabhāvena ‘‘kassacī’’ti, vikappetabbo koci natthi, kevalaṃ ‘‘kāyo eva atthī’’ti. Dasahipi padehi attattaniyasuññatameva kāyassa vibhāveti. Evanti ‘‘kāyova atthī’’tiādinā vuttappakārena.

Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaṃ paraṃ pamāṇaṃ pāpanatthāya. Satipamāṇatthāyāti kāyapariggāhikaṃ satiṃ pavattanasatiṃ paraṃ pamāṇaṃ pāpanatthāya. Imassa hi vuttanayena ‘‘atthi kāyo’’ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa, satiyā ca paribrūhanāya hoti. Tenāha ‘‘satisampajaññānaṃ vuḍḍhatthāyā’’ti. Imissā bhāvanāya taṇhādiṭṭhiggāhānaṃ ujupaṭipakkhattā vuttaṃ ‘‘taṇhā…pe… viharatī’’ti. Tathābhūto ca loke kiñcipi ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ na passati, kuto gaṇheyyāti āha ‘‘na ca kiñcī’’tiādi. Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento ‘‘upari atthaṃ upādāyā’’ti āha yathā ‘‘antamaso tiracchānagatāyapi, ayampi pārājiko hotī’’ti. (Pārā. 42) evanti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha ‘‘iminā pana…pe… dassetī’’ti.

Pubbabhāgasatipaṭṭhānassa idha adhippetattā vuttaṃ ‘‘sati dukkhasacca’’nti. Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā, tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha ‘‘tassā samuṭṭhāpikā purimataṇhā’’ti, yathā ‘‘saṅkhārapaccayā’’ti (ma. ni. 

我来为您直译这段巴利文：
"如"是随观依缘和合生起自性身,或说"随观集法"。故说"所生身"等。如是作已"于身"处格词更善相应。
"随观灭法"此中虽灭无因,但无彼等因法则彼不有,彼无为彼无因如是言说,故假说所生身等无为入出息身灭因。故说"如风箱"等。此中此先依第一解释分别义。依第二解释应知义不假说。
如内外随观因不同事所缘,集灭法随观亦不得一时。故说"时随观集时随观灭"。"有身"如是字省略说故说"唯有身"以限定遮遍显示说"非有情"等。彼义 - 于色等有着爱著,令他染著义,或具有情德故他假立"有情",因充满有情众及以流转性故"补特伽罗",以胎藏积聚故"女",以先前分卧故"男",置我慢于此故"我",自己所有性故"我所",不为他故"我",为我所有故"我的",离说种类其他故"某",彼所有性故"某的",无应分别者,唯"唯有身"。以十句显示身空无我我所。"如是"以"唯有身"等所说方式。
"为智量"为令身随观智至上量。"为念量"为令摄身念、转起念至上量。因此如说方式"有身"依后后生起现前念增加于彼智及念。故说"为念正知增长"。此修习与贪见执直接对治故说"贪...等住"。如是成已于世间不见任何可取为"我"或"我所",何况能取,故说"不取任何"等。"如是亦"此中亦字因无如前所说如是义故为摄未说义。显示说"依上义"如"乃至畜生亦,此亦波罗夷"。"如是"摄所显相以结论作故说"以此...等显示"。
因此意前分念处故说"念为苦谛"。然彼念于彼自体,彼生起贪,亦名唯彼生起因无则无故说"彼生起前贪",如"缘行"。

3.126; udā. 1; vibha. 484). Taṃviññāṇabījataṃsantatisambhūto sabbopi lokiyo viññāṇappabandho ‘‘saṅkhārapaccayā viññāṇaṃ’’ tveva vuccati suttantanayena. Appavattīti appavattinimittaṃ, ubhinnaṃ appavattiyā nimittabhūtoti attho. Na pavattati etthāti vā appavatti. ‘‘Dukkhaparijānano’’tiādi ekantato catukiccasādhanavaseneva ariyamaggassa pavattīti dassetuṃ vuttaṃ. Avuttasiddho hi tassa bhāvanāpaṭivedho. Catusaccavasenāti catusaccakammaṭṭhānavasena. Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo.

Ānāpānapabbavaṇṇanā niṭṭhitā.

Iriyāpathapabbavaṇṇanā



我来为您直译这段巴利文：
如"缘行"。彼识种子彼相续生起一切世间识相续依经说法唯说"缘行识"。"不转起"是不转起因,是二者不转起因义。或不转起于此为不转起。说"遍知苦"等为显示圣道唯依成就四作用转起。因不说即成彼修习通达。"依四谛"是依四谛业处。"上升"是依清净次第上升,令修习向上义。"出离门"是轮回苦出离方便。
入出息品注释终。
威仪路品注释。

375.Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādivasena pavattā sarīrāvatthā. Gacchanto vā hi satto kāyena kātabbakiriyaṃ karoti ṭhito vā nisinno vā nipanno vāti, tesaṃ iriyāpathānaṃ vasena, iriyāpathavibhāgenāti attho. Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo . ‘‘Gacchanto vā’’tiādi gamanādimattajānanassa, gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ, tattha gamanādimattajānanaṃ na idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ ‘‘tattha kāma’’ntiādi vuttaṃ. Sattūpaladdhinti ‘‘satto atthī’’ti upaladdhiṃ sattaggāhaṃ. Na pajahati na pariccajati ‘‘ahaṃ gacchāmi, mama gamana’’nti gāhasabbhāvato. Tato eva attasaññaṃ ‘‘atthi attā kārako vedako’’ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti appaṭipakkhabhāvato, ananubrūhanato vā. Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha ‘‘kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī’’ti. ‘‘Imassa panā’’tiādi sukkapakkho, tassa vuttavipariyāyena attho veditabbo. Tameva hi atthaṃ vivarituṃ ‘‘idañhī’’tiādi vuttaṃ.

Tattha ko gacchatīti sādhanaṃ, kiriyañca avinibbhuttaṃ katvā gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. Kassa gamananti tamevatthaṃ pariyāyantarena vadati sādhanaṃ, kiriyañca vinibbhuttaṃ katvā gamanakiriyāya akattusambandhībhāvavibhāvanato. Paṭikkhepatthañhi antonītaṃ katvā ubhayatthaṃ kiṃ-saddo pavatto. Kiṃ kāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā. Idañhi gamanaṃ nāma attā manasā saṃyujjati, mano indriyehi, indriyāni attehīti evamādi micchākāraṇavinimuttaanurūpapaccayahetuko dhammānaṃ pavattiākāraviseso. Tenāha ‘‘tatthā’’tiādi.

Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito, tabbinimuttassa ca kassaci abhāvato. Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ ‘‘cittakiriyāvāyodhātuvipphārenā’’tiādi vuttaṃ. Tattha cittakiriyā ca sā, vāyodhātuyā vipphāro vipphandanañcāti cittakiriyāvāyodhātuvipphāro, tena. Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. ‘‘Gacchatī’’ti vatvā yathā pavattamāne kāye ‘‘gacchatī’’ti vohāro hoti, taṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tanti gantukāmatāvasena pavattacittaṃ. Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ uppādeti, adhikatā cettha sāmatthiyato, na pamāṇato. Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha ‘‘vāyo viññattiṃ janetī’’ti. Adhippāyasahabhāvī hi vikāro viññatti. Yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ , na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā upādāyarūpabhāvo durupapādo siyā. Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo ‘‘abhikkamo’’ti vuccati.


我来为您直译这段巴利文：
375. "依威仪路"是行为威仪,作业,此中应知身业。威仪之路为转起道即威仪路,依行走等转起身体状态。因行走等有情以身作作业或住或坐或卧,依彼等威仪路,以威仪路分别义。"复次"是复又,我说如前所说入出息业处更多其他身随观业处,或意为听。"行走"等是共通语于知行走等量及知行走等差别,此中知行走等量非此所意,然知行走等差别是所意,故分别显示说"此中欲"等。"有情认取"是"有情存在"认取有情执。不断不舍因有"我行走,我的行走"执。即由此不除不去"有我作者受者"如是转起颠倒想因无对治,或不修习。如是成就彼何有业处等性故说"无业处或念处修习"。"然此"等是白分,彼义应知与说相反。为开显彼义说"因此"等。
此中"谁行走"是问带作具及作业不分开行走作业作者,彼为遮遣作者性差别我显示唯法行走成就。"谁的行走"是异门说彼义因显示作具及作业分开行走作业非作者相属性。因含遮遣义两处疑问词转起。"何因"是问已遮遣作者行走作业无颠倒因。因此名行走非我与意相应,意与根,根与我如是等离邪因顺应缘因诸法转起行相差别。故说"此中"等。
无任何有情或补特伽罗行走因唯法行走成就,及无离彼任何者。今为显示唯法行走成就说"以心作业风界伸展"等。此中心作业及彼风界伸展动摇为心作业风界伸展,以彼。此中取心作业遮遣非根所系风界伸展,取风界伸展遮遣思语表等心作业,以二者显示身表。说"行走"已为显示身体转起时如何有"行走"言说,说"故"等。"彼"是依欲行转起心。"生风"是生风界增盛色聚,增盛此中是依功能,非依量。依行走心等起俱生色身支持维持动作因缘成性行相差别转起风界说"风生表"。因表是与意乐俱生变化。如说增盛性取风,非唯风界生性,不尔表为所造色性难成立。向前前进是以前分使身转起,说为"前行"。


‘‘Eseva nayo’’ti atidesena saṅkhepato vatvā tamatthaṃ vivarituṃ ‘‘tatrāpi hī’’tiādi vuttaṃ. Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya pādatalato paṭṭhāya. Ussitabhāvoti ubbiddhabhāvo.

Evaṃ pajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādi hotīti pajānato. Tassa evaṃ pajānanāya nicchayagamanatthaṃ ‘‘evaṃ hotī’’ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. Atthi panāti attano evaṃ vīmaṃsanavasena pucchāvacanaṃ. Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. ‘‘Yathā panā’’tiādi tasseva atthassa upamāya vibhāvanaṃ, taṃ suviññeyyameva.

Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Sace pana koci vadeyya ‘‘yathā nāvātejanānaṃ pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī’’ti, hotu, evaṃ icchito vāyamattho yathā hi nāvātejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti. Kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. Tenāha ‘‘yantasuttavasenā’’tiādi.

Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena paccayehi payojitaṃ. Ṭhātīti tiṭṭhati. Etthāti imasmiṃ loke. Vinā hetupaccayeti gantukāmatācittataṃsamuṭṭhānavāyodhātuādihetupaccayehi vinā. Tiṭṭheti tiṭṭheyya. Vajeti vajeyya gaccheyya ko nāmāti sambandho. Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā.

Paṇihitoti yathā yathā paccayehi pakārehi nihito ṭhapito. Sabbasaṅgāhikavacananti sabbesampi catunnaṃ iriyāpathānaṃ ekajjhaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ nesaṃ ekajjhaṃ gahetvā vacananti attho. Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ, apadhānañca iriyāpathaṃ anunipphādiṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. Ṭhitoti pavatto.

Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ ‘‘iriyāpathapariggaṇhanena kāye kāyānupassī viharatī’’ti. Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. Esa nayo sesavāresupi. Ādināti ettha ādi-saddena yathā ‘‘taṇhāsamudayā kammasamudayā āhārasamudayā’’ti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatīti ime cattāro ākārā saṅgayhanti, evaṃ ‘‘avijjānirodhā’’ti ādayopi pañca ākārā saṅgahitāti daṭṭhabbā. Sesaṃ vuttanayameva.

Iriyāpathapabbavaṇṇanā niṭṭhitā.

Catusampajaññapabbavaṇṇanā

376.Catusampajaññavasenāti samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ, hatthavikārādibhedabhinnattā cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena. ‘‘Abhikkante’’tiādīni sāmaññaphale (dī. ni. aṭṭha. 1.214; dī. ni. ṭī. 

我来为您直译这段巴利文：
"如是方式"以引申略说已,为开显彼义说"此中"等。"从底"是从下底从足底。"升起性"是高举性。
"如是知"是如是知依心作业风界伸展有行走等。彼如是知为决定行走义说"如是有"思维由世间不如实知者依邪执力,或依世间言说。"有否"是依自己如是观察语句。"无"是决定遮遣有情语句。"如"等是以譬喻显示彼义,彼易知。
"船以风力"是如无思船以风力去他处,如无思箭以弦力去他处,如是无思身被风吹如说风引去他处,如是应知譬喻相应。若有人说"如船箭依推人力去他处,如是身亦",可,如是所欲义因如船箭依具合相人力去,非不具合相,如是身亦。有何妨碍,更得建立唯法性,非人说。故说"如机关线"等。
此中"使用"是依前说方式以行走等作业为缘使用。"住"是住立。"此中"是于此世间。"离因缘"是离欲行心及彼等起风界等因缘。"住"是应住。"去"是应去谁耶为相应。此中疑问词为遮遣义,应见以因缘离遮遣住去门以显示一切法转起依缘性如显示无我性亦即无常苦性。
"安置"是如何以诸缘方式置立。"摄一切语"是摄一切四威仪为一语,因前各别说威仪,此为摄彼等为一说义。或前方式以威仪为主说故彼中身非主随成,此显示身为主及非主威仪随成故说第二方式,如是此中应知二方式差别。"住"是转起。
"摄威仪"亦即摄有威仪身因彼为状态差别故说"以摄威仪于身随观身而住"。故此中唯依色蕴显示集等。于余品亦如是方式。"等"此中等字应见如"依渴爱集、业集、食集"见生相者亦见色蕴生起此摄四行相,如是"无明灭"等亦摄五行相。余如所说方式。
威仪路品注释终。
四正知品注释
376."依四正知"是遍一切方式,或殊胜、有差别知为正知,正知的状态为正知性,如是转起智,因手动作等差别分为四正知合为四正知,依彼。"前进"等于沙门果。;

1.214 vākyakhandhepi) vaṇṇitāni, na puna vaṇṇetabbāni, tasmā taṃtaṃsaṃvaṇṇanāya līnatthappakāsanāpi tattha vihitanayeneva gahetabbā. ‘‘Abhikkante paṭikkante sampajānakārī hotī’’tiādi vacanato abhikkamādigatacatusampajaññapariggaṇhanena rūpakāyassevettha samudayadhammānupassitādi adhippetoti āha ‘‘rūpakkhandhasseva samudayo ca vayo canīharitabbo’’ti. Rūpadhammānaṃyeva hi pavattiākāravisesā abhikkamādayoti. Sesaṃ vuttanayameva.

Catusampajaññapabbavaṇṇanā niṭṭhitā.

Paṭikkūlamanasikārapabbavaṇṇanā

377.Paṭikkūlamanasikāravasenāti jigucchanīyatāya paṭikūlameva paṭikkūlaṃ, yo paṭikkūlasabhāvo paṭikkūlākāro, tassa manasi karaṇavasena. Antarenāpi hi bhāvavācinaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti. Yasmā visuddhimagge (visuddhi. 1.182) vuttaṃ, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.182 ādayo) vuttanayena ‘‘imameva kāya’’nti ādīnamattho veditabbo.

Vatthādīhi pasibbakākārena bandhitvā kataṃ āvāṭanaṃ putoḷi. Nānākārā ekasmiṃ ṭhāne sammissāti ettāvatā nānāvaṇṇānaṃ kesādīnañca upameyyatā. Vibhūtakāloti paṇṇattiṃ samatikkamitvā kesādīnaṃ asubhākārassa upaṭṭhitakālo. Iti-saddassa ākāratthataṃ dassento ‘‘eva’’nti vatvā taṃ ākāraṃ sarūpato dassento ‘‘kesādipariggaṇhanenā’’tiādimāha. Kesādisaññitānañhi asucibhāvānaṃ paramaduggandhajegucchapaṭikkūlākārassa samudayato anupassanā idha kāyānupassanāti. Sesaṃ vuttanayameva.

Paṭikkūlamanasikārapabbavaṇṇanā niṭṭhitā.

Dhātumanasikārapabbavaṇṇanā

378.Dhātumanasikāravasenāti pathavīdhātuādikā catasso dhātuyo ārabbha pavattabhāvanāmanasikāravasena, catudhātuvavatthānavasenāti attho. Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti hi atthato ekaṃ. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsikoti kammakaraṇavasena tassa samīpavāsī taṃ nissāya jīvanako . Vinivijjhitvāti ekasmiṃ ṭhāne aññamaññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānatāya vemajjhasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā tattha samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathaṃ, tasmiṃ catumahāpathe. Ṭhita-saddo ‘‘ṭhito vā’’tiādīsu (dī. ni. 1.263; a. ni. 

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1.214. 句段)已解释,不再解释,故彼彼注释的隐义显示亦应依彼制定方式取。由"于前进后退行正知"等语,依摄前进等四正知唯色身此中意为随观集法等故说"应显唯色蕴的集及灭"。因前进等唯色法转起行相差别。余如所说方式。
四正知品注释终。
厌恶作意品注释
377."依厌恶作意"是因厌恶性即厌恶,是厌恶自性厌恶相,依彼作意。因中间亦无有性语词能知有性如"白之衣"。因清净道论说,故于彼及彼注释所说方式应知"此身"等义。
以布等包袋相系而作包捆为袋。种种相于一处和合,以此为种种色的毛发等譬喻。"显现时"是超越假名毛发等不净相现起时。显示如是字为行相义说"如是"已,显示彼行相自相说"以摄毛发"等。因对名为毛发等不净的极臭厌恶相从集随观此为身随观。余如所说方式。
厌恶作意品注释终。
界作意品注释
378."依界作意"是依缘地界等四界转起修习作意,即依四界差别义。界作意、界业处、四界差别为义一。"屠牛者"是为活命杀牛者。"弟子"是依作业为彼近住依彼活命者。"贯穿"是于一处互相贯穿。"在大道中间处所谓"是于四大道以彼贯穿性为中间所谓。因彼四大道从四方来如于彼合故彼处为四大道,于彼四大道。住字于"住或"等。

5.28) ṭhānasaṅkhātairiyāpathasamaṅgitāya, ṭhā-saddassa vā gatinivattiatthatāya aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha ‘‘catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathā ṭhita’’nti. Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāpathasaṅkhātāya kiriyāya patho pavattimaggoti ‘‘iriyāpatho’’ti vuccantīti vutto vāyamattho. Yathāṭhitanti yathāpavattaṃ, yathāvuttaṃ ṭhānamevettha paṇidhānanti adhippetanti āha ‘‘yathā ṭhitattā ca yathāpaṇihita’’nti. ‘‘Ṭhita’’nti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ, ‘‘paṇihita’’nti tadaññairiyāpathasamāyogaparidīpanaṃ. ‘‘Ṭhita’’nti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ, paṇihitanti paccayavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evampettha attho veditabbo. Paccavekkhatīti pati pati avekkhati, ñāṇacakkhunā vinibbhujjitvā visuṃ visuṃ passati.

Idāni vuttamevatthaṃ bhāvatthavibhāvanavasena dassetuṃ ‘‘yathā goghātakassā’’tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha ‘‘tāvadevā’’ti. Gāvīti saññā na antaradhāyatīti yāni aṅgapaccaṅgāni yathāsanniviṭṭhāni upādāya gāvīsamaññā matamattāyapi gāviyā tesaṃ taṃsannivesassa avinaṭṭhattā. Vilīyanti bhijjanti vibhujjantīti bīlā, bhāgā va-kārassa ba-kāraṃ, ikārassa ca īkāraṃ katvā. Bīlasoti bīlaṃ bīlaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha ‘‘maṃsasaññā pavattatī’’ti. Pabbajitassāpi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujjanaṃ vivecanaṃ. Dhātusopaccavekkhatoti ghanavinibbhogakaraṇena dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evañhi sati yathāvuttaopammatthena upameyyattho aññadatthu saṃsandati sameti. Tenevāha ‘‘dhātuvaseneva cittaṃ santiṭṭhatī’’ti. Dakkhoti cheko taṃtaṃsamaññāya kusalo ‘‘yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte. Vibhatte pana aṭṭhimaṃsādiavayavasamaññā’’ti jānanato. Catumahāpatho viya catuiriyāpathoti gāviyā ṭhitacatumahāpatho viya kāyassa pavattimaggabhūto catubbidho iriyāpatho yasmā visuddhimagge (visuddhi. 1.305) vitthāritā, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.306) vuttanayena veditabbo. Sesaṃ vuttanayameva.

Dhātumanasikārapabbavaṇṇanā niṭṭhitā.

Navasivathikapabbavaṇṇanā



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5.28. 以住所谓威仪具足,或依止语根的遮止行走义,于他处除去行走为余威仪具足显示,此中意为如何色身转起行相显示故说"依四威仪任何行相住故如住"。此中"行相"是以住等色身转起行相。因住等为威仪所谓作业之道即转起道故说"威仪路",如是说此义。"如住"是如转起,此中意为如说住即安立故说"因如住故如安立"。或"住"是显示身住所谓威仪相应,"安立"是显示余威仪相应。或"住"是显示名为身的色法于彼彼刹那依自作用安住,"安立"是依缘以彼彼缘方式置立安立,如是此中应知义。"观察"是再再观察,以智眼分别各别见。
今为依有性义显示所说义说"如屠牛者"等。此中"养育"是为增长肉养育以谷糠饭棉絮等。"杀已死"是杀害已死。"死"是死已。故说"即刻"。"牛想不消失"是依支分如安置取牛名即死牛彼安置未坏。"分解"是分裂断分离,为分,以变更鼻音声及短音为长音。"分别"是分分已。"分离"是从骨聚分离肉,或从彼分离肉作部分。故说"肉想转起"。出家者亦未摄业处。"蕴分别"是相续、聚、作用蕴的分别分离。"如是观察界"是以蕴分别作而界界地等界各别已观察。"有情想"说依我见转起有情想,依言说转起有情想彼时消失亦适宜因如实成就蕴分别。如是实即如说譬喻义所譬义必定契合一致。故说"依界心住立"。"善巧"是巧即于彼彼名善巧因知"如生屠场尾蹄角等具骨肉等支分聚未分离时有牛名,非分离。分离时有骨肉等支分名"。四大道如四威仪因清净道论详说,故于彼及彼注释所说方式应知。余如所说方式。
界作意品注释终。
九冢地品注释

379. Sivathikāya apaviddhauddhumātakādipaṭisaṃyuttānaṃ odhiso pavattānaṃ kathānaṃ, tadabhidheyyānañca uddhumātakādiasubhabhāgānaṃ sivathikapabbānīti saṅgītikārehi gahitasamaññā . Tenāha ‘‘sivathikapabbehi vibhajitu’’nti. Maritvā ekāhātikkantaṃ ekāhamataṃ. Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti samuṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Vinīlameva vinīlakanti ka-kārena padavaḍḍhanaṃ anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti (dha. sa. 616). Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ vinīlanti vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti. (Dī. ni. 3.316; a. ni. 5.213; mahāva. 285) paribhinnaṭṭhānehi kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbabhāvaṃ.

Sobhikkhūti yo ‘‘passeyya sarīraṃ sivathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. ‘‘Ayampi kho’’tiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ, arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃ pūtikasabhāvoyevāti evaṃ ativiya duggandhajegucchapaṭikkūlapūbhikasabhāvo eva, na āyuādīnaṃ avigame viya mattasoti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evaṃ uddhumātādibhedo bhavissatī’’ti.

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sāvasesamaṃsalohitayuttanti sabbaso akhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. ‘‘Aññena hatthaṭṭhika’’nti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha .

Terovassikānīti tirovassaṃ gatāni, tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvoti so yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Terovassikānevāti saṃvaccharamattātikkantāni eva. Khajjamānatādivasena dutiyasivathikapabbādīnaṃ vavatthāpitattā vuttaṃ ‘‘khajjamānatādīnaṃ vasena yojanā kātabbā’’ti.

Navasivathikapabbavaṇṇanā niṭṭhitā.

Imāneva dveti avadhāraṇena appanākammaṭṭhānaṃ tattha niyameti aññapabbesu tadabhāvato. Yato hi eva-kāro, tato aññattha niyameti, tena pabbadvayassa vipassanākammaṭṭhānatāpi appaṭisiddhā daṭṭhabbā aniccatādidassanato. Saṅkhāresu ādīnavavibhāvanāni sivathikapabbānīti āha ‘‘sivathikānaṃ ādīnavānupassanāvasena vuttattā’’ti. Iriyāpathapabbādīnaṃ appanāvahatā pākaṭā evāti ‘‘sesāni dvādasapī’’ti vuttaṃ. Yaṃ panettha atthato avibhattaṃ. Taṃ suviññeyyameva.

Kāyānupassanāvaṇṇanā niṭṭhitā.

Vedanānupassanāvaṇṇanā



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379. 冢间弃置膨胀尸等相应,分别转起的论说,及彼所诠膨胀等不净分为冢间品是结集者所取名称。故说"以冢间品分别"。死已过一日为死一日。"从命终已上"是从命尽上从死后。"生起"是升起。"因膨胀"是因上上肿胀膨满。白红混杂变易为青为深青,或前色变异成青为深青。深青即深青相以"ka"增词无义差别如"黄相赤相"。"因厌恶"是因厌弃。恶深青为深青相或此"ka"为贱义以显示如"恶名声升起"。破裂处被乌鸦等。"流出脓"是流泄脓,此处此处流出脓义。"如是性"是流出脓性。
"彼比丘"是说"应见弃置冢间身"彼比丘。引导相似性。"此亦"等为显示引导行相。"寿"是色命根,此处无色命根唯随识而行。"暖"是业生火。"如是腐败自性"即如是极臭厌恶脓腐自性,非如命等未离时义。"将如是"为"如是将有"故说"将成如是膨胀等差别"。
"拔拔已"是拔出拔出已。"有余肉血具足"是因未全食故此处此处与少许余肉血具足。"其他手骨"不别手骨散乱显示故为显示彼等完全散乱说"六十四种分"等。
"超过年"是过年去,彼即超过一年故说"超过年"。以古故失坚实性成粉碎此中为腐败性,为显示彼如何说"露天"等。"超过年"即仅过一年。因被食等依第二冢间品等安立故说"依被食等应作配合"。
九冢地品注释终。
"仅此二"以限定限定入定业处于彼因余品无彼。从此"eva"字,限定于彼他处,由此应见亦不遮遣此二品为观业处因见无常等。冢间品为诸行过患显示故说"因冢间说依过患随观"。威仪路品等引生入定明显故说"余十二"。此中义未分别者易知。
身随观注释终。
受随观注释

380.Sukhaṃvedananti ettha sukhayatīti sukhā. Sampayuttadhamme, kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ, cetasikañcābādhanti sukhā. ‘‘Sukaraṃ okāsadānaṃ etissāti sukhā’’ti apare. Vedayati ārammaṇarasaṃ anubhavatīti vedanā. Vedayamānoti anubhavamāno. ‘‘Kāma’’ntiādīsu yaṃ vattabbaṃ, taṃ iriyāpathapabbe vuttanayameva. Sampajānassa vediyanaṃ sampajānavediyanaṃ.

Vatthuārammaṇāti rūpādiārammaṇā. Rūpādiārammaṇañhettha vedanāya pavattiṭṭhānatāya ‘‘vatthū’’ti adhippetaṃ . Assāti bhaveyya. Dhammavinimuttassa kattu abhāvato dhammasseva kattubhāvaṃ dassento ‘‘vedanāva vedayatī’’ti āha. ‘‘Vohāramattaṃ hotī’’ti etena ‘‘sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī’’ti idaṃ vohāramattanti dasseti.

Nitthunantoti balavato vedanāvegassa nirodhane ādīnavaṃ disvā tassa avasaradānavasena nitthunanto . Vegasandhāraṇe hi atimahantaṃ dukkhaṃ uppajjatīti aññampi vikāraṃ uppādeyya, tena thero aparāparaṃ parivattati. Vīriyasamathaṃ yojetvāti adhivāsanavīriyassa adhimattattā tassa hāpanavasena samādhinā samarasatāpādanena vīriyasamathaṃ yojetvā. Saha paṭisambhidāhīti lokuttarapaṭisambhidāhi saha. Ariyamaggakkhaṇe hi paṭisambhidānaṃ asammohavasena adhigamo, atthapaṭisambhidāya pana ārammaṇakaraṇavasenapi. Lokiyānampi vā sati uppattikāle tattha samatthataṃ sandhāyāha ‘‘saha paṭisambhidāhī’’ti. Samasīsīti vārasamasīsī hutvā, paccavekkhaṇavārassa anantaravāre parinibbāyīti attho.

Yathā ca sukhaṃ, evaṃ dukkhanti yathā ‘‘sukhaṃ ko vedayatī’’tiādinā sampajānavediyanaṃ sandhāya vuttaṃ, evaṃ dukkhampi. Tattha dukkhayatīti dukkhā, sampayuttadhamme, kāyañca pīḷeti vibādhatīti attho. Duṭṭhuṃ vā khādati, khanati kāyikaṃ, cetasikañca sātanti dukkhā. ‘‘Dukkaraṃ okāsadānaṃ etissāti dukkhā’’ti apare. Arūpakammaṭṭhānanti arūpapariggahaṃ, arūpadhammamukhena vipassanābhinivesananti attho. Na pākaṭaṃ hoti phassassa, cittassa ca avibhūtākārattā. Tenāha ‘‘andhakāraṃ viya khāyatī’’ti. ‘‘Na pākaṭaṃhotī’’ti ca idaṃ tādise puggale sandhāya vuttaṃ, tesaṃ ādito vedanāva vibhūtatarā hutvā upaṭṭhāti. Evañhi yaṃ vuttaṃ sakkapañhavaṇṇanā dīsu ‘‘phasso pākaṭo hoti, viññāṇaṃ pākaṭaṃ hotī’’ti, (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
380. "乐受"此中使快乐为乐。使相应法及身得味义。或善享用,或掘身及心苦为乐。其他说"此易给与空间为乐"。感受享受所缘味为受。"感受"是享受。于"欲"等所说者如威仪路品所说方式。正知感受为正知感受。
"事所缘"是色等所缘。此中色等所缘为受转起处所故意为"事"。"有"是应有。因无离法作者显示唯法作者性故说"受即感受"。"唯言说"以此显示"感受乐受时我感受乐受"此为唯言说。
"叹息"是见强力受势止息过患依给与机会而叹息。因忍耐势力生极大苦应生其他变异,故长老反复转动。"运用精进寂止"是因耐受精进过盛依减少彼以等持令同味性运用精进寂止。"与无碍解"是与出世间无碍解。因圣道刹那无碍解依无愚痴获得,义无碍解亦依作所缘。或世间亦依生起时于彼能力说"与无碍解"。"等顶"是成为品等顶,于观察品次品般涅槃义。
如乐如是苦是如"乐谁感受"等依正知感受所说,如是苦亦。此中使苦恼为苦,逼恼损害相应法及身义。或恶享用,或掘身及心乐为苦。其他说"此难给与空间为苦"。"无色业处"是无色摄,依无色法门趣入观义。不明显因触及心相不显。故说"如黑暗显现"。"不明显"此依如是补特伽罗说,彼等最初受较显现。如是说于帝释问注等"触明显,识明显"。;

2.359) taṃ avirodhitaṃ hoti. Vedanāvasena kathiyamānaṃ kammaṭṭhānaṃ pākaṭaṃ hotīti yojanā. ‘‘Vedanānaṃ uppattipākaṭatāyā’’ti ca idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti ‘‘vedanāna’’nti avisesaggahaṇaṃ daṭṭhabbaṃ. Sakkapañhe vuttanayeneva veditabbo, tasmā tattha vattabbo atthaviseso tattha līnatthappakāsaniyaṃ vuttanayeneva gahetabbo.

Pubbe ‘‘vatthuṃ ārammaṇaṃ katvā vedanāva vedayatī’’ti vedanāya ārammaṇādhīnavuttitāya ca anattatāya ca pajānanaṃ vuttaṃ, idāni tassā aniccatādipajānanaṃ dassento ‘‘ayaṃ aparopi pajānanapariyāyo’’ti āha. Yathā ekasmiṃ khaṇe cittadvayassa asambhavo ekajjhaṃ anekantapaccayābhāvato, evaṃ vedanādvayassa visiṭṭhārammaṇavuttito cāti āha ‘‘sukhavedanākkhaṇe dukkhāya vedanāya abhāvato’’ti. Nidassanamattañcetaṃ tadā upekkhāvedanāyapi abhāvato, tena sukhavedanākkhaṇe bhūtapubbānaṃ itaravedanānaṃ hutvāabhāvapajānanena sukhavedanāyapi hutvā abhāvo ñāto eva hotīti tassā pākaṭabhāvameva dassento ‘‘imissā casukhāya vedanāya ito paṭhamaṃabhāvato’’ti āha, eteneva ca tāsampi vedanānaṃ pākaṭabhāvo dassitoti daṭṭhabbaṃ. Tenāha ‘‘vedanā nāma aniccā adhuvā vipariṇāmadhammā’’ti. Aniccaggahaṇena hi vedanānaṃ viddhaṃsanabhāvo dassito viddhaste aniccatāya suviññeyyattā. Adhuvaggahaṇena pākaṭabhāvo tassa asadābhāvitādibhāvanato. Vipariṇāmaggahaṇena dukkhabhāvo tassa aññathattadīpanato, tena sukhāpi vedanā dukkhā, pageva itarāti tissannampi vedanānaṃ dukkhatā dassitā hoti. Iti ‘‘yadaniccaṃ dukkhaṃ, taṃ ekantato anattā’’ti tīsupi vedanāsu lakkhaṇattayapajānanā jotitāti daṭṭhabbaṃ. Tenāha ‘‘itiha tattha sampajāno hotī’’ti.

Idāni tamatthaṃ suttena (ma. ni. 2.205) sādhetuṃ ‘‘vuttampi ceta’’ntiādimāha. Tattha neva tasmiṃ samaye dukkhaṃ vedanaṃ vedetīti tasmiṃ sukhavedanāsamaṅgisamaye neva dukkhaṃ vedanaṃ vedeti niruddhattā, anuppannattā ca yathākkamaṃ atītānāgatānaṃ. Paccuppannāya pana asambhavo vutto eva. Sakiccakkhaṇamattāvaṭṭhānato aniccā. Samecca sambhuyya paccayehi katattā saṅkhatā. Vatthārammaṇādipaccayaṃ paṭicca uppannattā paṭiccasamuppannā. Khayavayapalujjananirujjhanapakatitāya khayadhammā vayadhammā virāgadhammā nirodhadhammāti daṭṭhabbā.

Kilesehi āmasitabbato āmisaṃ nāma, pañca kāmaguṇā, ārammaṇakaraṇavasena saha āmisehīti sāmisaṃ. Tenāha ‘‘pañcakāmaguṇāmisanissitā’’ti.

Ito paranti ‘‘atthi vedanā’’ti evamādi pāḷiṃ sandhāyāha ‘‘kāyānupassanāyaṃ vuttanayamevā’’ti.

Vedanānupassanāvaṇṇanā niṭṭhitā.

Cittānupassanāvaṇṇanā



我来为您直译这段巴利文：
（接上文）此不相违。依受说业处明显义。"依诸受生起明显"此依乐苦受说。因彼等转起粗显,非他。或依二者摄取门应取故他转起对智者亦明显故应见"诸受"为无别摄取。如帝释问所说方式应知,故彼所说义差别应如彼隐义显示所说方式取。
前说"作事所缘唯受感受"依受依所缘转起及无我性了知,今显示彼无常等了知故说"此为另一了知方式"。如一刹那二心不生因一起无异因缘故,如是二受因殊胜所缘转起故说"乐受刹那无苦受"。此为譬喻因彼时亦无舍受,由此于乐受刹那了知曾有其他受已无性故了知乐受亦已无性,为显示彼明显故说"此乐受从此前无",由此应见亦显示彼等诸受明显。故说"名为受无常不坚变易法"。以无常摄取显示诸受坏灭性因坏灭无常易知。以不坚摄取明显性因彼非常有等修习。以变易摄取苦性因彼显示变异,由此乐受亦苦,何况其他故显示三受皆苦性。如是"凡无常苦,彼定无我"应见显示于三受了知三相。故说"如是于此正知"。
今依经证成此义说"亦说此"等。此中"彼时不感受苦受"是于彼具足乐受时不感受苦受因已灭,未生故如次过去未来。现在则已说不生。因住自作用刹那故无常。因和合诸缘作故有为。因依事所缘等缘生故缘生。应见依尽灭朽坏败坏灭尽自性为尽法灭法离贪法灭法。
因应被烦恼触故名味,五欲功德,依作所缘故有味。故说"依五欲功德味"。
"此后"是说"有受"等经文故说"如身随观所说方式"。
受随观注释终。
心随观注释

381. Sampayogavasena pavattamānena saha rāgenāti sarāgaṃ. Tenāha ‘‘lobhasahagata’’nti. Vītarāganti ettha kāmaṃ sarāgapadapaṭiyoginā vītarāgapadena bhavitabbaṃ, sammasanacārassa pana adhippetattā tebhūmakasseva gahaṇanti ‘‘lokiyakusalābyākata’’nti vatvā ‘‘idaṃ panā’’tiādinā tameva adhippāyaṃ vivarati. Sesāni dve dosamūlāni, dve mohamūlānīti cattāri akusalacittāni. Tesañhi rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitakāle soti nattheva vītarāgatāpīti dukkhavinimuttatā evettha labbhatīti āha ‘‘neva purimapadaṃ na pacchimapadaṃ bhajantī’’ti. Yadi evaṃ padesikaṃ pajānanaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana ‘‘paṭipakkhabhāve agayhamāne sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā’’ti icchanti, tesaṃ matena sesākusalacittānampi dutiyapadasaṅgaho veditabbo . Dutiyadukepi vuttanayena attho veditabbo. Akusalamūlesu saha moheneva vattatīti samohanti āha ‘‘vicikicchāsahagatañceva uddhaccasahagatañcā’’ti. Yasmā cettha ‘‘saheva mohenāti samoha’’nti purimapadāvadhāraṇampi labbhatiyeva, tasmā vuttaṃ ‘‘yasmā panā’’tiādi. Yathā pana atimūḷhatāya pāṭipuggalikanayena savisesamohavantatāya ‘‘momūhacitta’’nti vattabbato vicikicchāuddhaccasahagatadvayaṃ visesato ‘‘samoha’’nti vuccati, na tathā sesākusalacittānīti ‘‘vaṭṭantiyevā’’ti sāsaṅkaṃ vadati. Sampayogavasena thinamiddhena anupatitaṃ anugatanti thinamiddhānupatitaṃ, pañcavidhaṃsasaṅkhārikākusalacittaṃ saṅkucitacittaṃ, saṅkucitacittaṃ nāma ārammaṇe saṅkocanavasena pavattanato. Paccayavisesavasena thāmajātena uddhaccena sahagataṃ saṃsaṭṭhanti uddhaccasahagataṃ, aññathā sabbampi akusalacittaṃ uddhaccasahagatamevāti. Pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato.

Kilesavikkhambhanasamatthatāya vipulaphalatāya ca dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandādīhi gataṃ paṭipannanti mahaggataṃ, taṃ pana rūpārūpabhūmigataṃ tato mahantassa loke abhāvato. Tenāha ‘‘rūpārūpāvacara’’nti. Tassa cettha paṭiyogī parittaṃ evāti āha ‘‘amahaggatanti kāmāvacara’’nti. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Tappaṭipakkhena anuttaraṃ. Tadubhayaṃ upādāyupādāya veditabbanti āha ‘‘sauttaranti kāmāvacarantiādi. Paṭipakkhavikkhambhanasamatthena samādhinā sammadeva āhitaṃ samāhitaṃ. Tenāha ‘‘yassā’’tiādi. Yassāti yassa cittassa. Yathāvuttena samādhinā na samāhitanti asamāhitaṃ. Tenāha ‘‘ubhayasamādhirahita’’nti. Tadaṅgavimuttiyā vimuttaṃ, kāmāvacarakusalacittaṃ, vikkhambhanavimuttiyā vimuttaṃ, mahaggatacittanti tadubhayaṃ sandhāyāha ‘‘tadaṅgavikkhambhanavimuttīhi vimutta’’nti. Yattha tadubhayavimutti natthi, taṃ ubhayavimuttirahitanti gayhamāne lokuttaracittepi siyāsaṅkāti taṃ nivattanatthaṃ ‘‘samuccheda…pe… okāsova natthī’’ti āha. Okāsabhāvo ca sammasanacārassa adhippetattā veditabbo. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā uttānameva.

Cittānupassanāvaṇṇanā niṭṭhitā.

Dhammānupassanā

Nīvaraṇapabbavaṇṇanā



我来为您直译这段巴利文：
381. "与贪"是与依相应方式转起的贪共。故说"贪相应"。"离贪"此中虽然应与有贪词相对的离贪词,因意为观察行相故取三界故说"世间善无记"已,以"此"等开显彼意趣。余二瞋根、二痴根为四不善心。因彼等无与贪相应故全无有贪性,然依彼因性或有彼相应时故亦全无离贪性,此中唯得离苦性故说"不属前词亦不属后词"。若如是成为局部了知耶?非成,因彼等摄属二间。若有人认为"不取对立性则此中唯无相应为量如某些无记"者,依彼意见应知余不善心亦摄属第二词。第二对亦应知如说方式义。于不善根与痴共转起为"有痴"故说"疑相应及掉举相应"。因此中亦可得"与痴共为有痴"即前词限定,故说"然因"等。如因过度愚痴依对补特伽罗方式有殊胜痴性应说"极愚痴心"故疑掉举相应二心殊胜说"有痴",余不善心不如是故带疑虑说"转起"。依相应为昏沉睡眠随逐所随为"昏沉睡眠随逐",五种有行不善心为萎缩心,名为萎缩心因于所缘以萎缩方式转起。依特殊缘力生起掉举相应混合为"掉举相应",否则一切不善心皆掉举相应。名为散乱心因于所缘以殊胜散乱方式散开性转起。
因能伏烦恼及广大果及长相续性到达大性,或由广大欲等行入为"广大",彼即至色无色地因世间无比彼更大故。故说"色无色界"。此中彼对立为"小"故说"非广大即欲界"。与能胜自超越共为"有上"。对彼为"无上"。彼二应依取取了知故说"有上即欲界"等。以能伏对治的等持善安置为"等持"。故说"何"等。"何"是何心。以如说等持不等持为"不等持"。故说"离二等持"。以分断解脱解脱为欲界善心,以镇伏解脱解脱为广大心,依彼二说"以分断镇伏解脱解脱"。于无彼二解脱者,取为离二解脱时或于出世间心亦有疑虑故为遮遣彼说"断...无余地"。应知无余地性因意为观察行相。此中义未分别者因如前说方式故明了。
心随观注释终。
法随观
盖品注释

382. Pahātabbādidhammavibhāgadassanavasena pañcadhā dhammānupassanā niddiṭṭhāti ayamattho pāḷito eva viññāyatīti tamatthaṃ ulliṅgento ‘‘pañcavidhena dhammānupassanaṃ kathetu’’nti āha. Yadi evaṃ kasmā nīvaraṇādivaseneva niddiṭṭhanti? Vineyyajjhāsayato. Yesañhi veneyyānaṃ pahātabbadhammesu paṭhamaṃ nīvaraṇāni vibhāgena vattabbāni, tesaṃ vasenettha bhagavatā paṭhamaṃ nīvaraṇesu dhammānupassanā kathitā. Tathā hi kāyānupassanāpi samathapubbaṅgamā desitā, tato pariññeyyesu khandhesu, āyatanesu ca bhāvetabbesu bojjhaṅgesu, pariññeyyādivibhāgesu saccesu ca uttarā desanā, tasmā cettha samathabhāvanāpi yāvadeva vipassanatthā icchitā. Vipassanāpadhānā, vipassanābahulā ca satipaṭṭhānadesanāti tassā vipassanābhinivesavibhāgena desitabhāvaṃ vibhāvento ‘‘apicā’’tiādimāha. Tattha khandhāyatanadukkhasaccavasena missakapariggahakathanaṃ daṭṭhabbaṃ. Saññāsaṅkhārakkhandhapariggahampīti pi-saddena sakalapañcupādānakkhandhapariggahaṃ sampiṇḍeti itaresaṃ tadantogadhattā.

‘‘Kaṇhasukkadhammānaṃ yuganandhatā natthī’’ti pajānanakāle abhāvā ‘‘abhiṇhasamudācāravasenā’’ti vuttaṃ. Saṃvijjamānanti attano santāne upalabbhamānaṃ. Yathāti yenākārena, so pana ‘‘kāmacchandassa uppādo hotī’’ti vuttattā kāmacchandassa kāraṇākārova, atthato kāraṇamevāti āha ‘‘yena kāraṇenā’’ti. Ca-saddo vakkhamānatthasamuccayattho.

Tatthāti ‘‘yathā cā’’tiādinā vuttapade. Subhampīti kāmacchandopi. So hi attano gahaṇākārena ‘‘subha’’nti vutto, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā ‘‘nimitta’’nti ca. Iṭṭhaṃ, iṭṭhākārena vā gayhamānaṃ rūpādi subhārammaṇaṃ. Ākaṅkhitassa hitasukhassa pattiyā anupāyabhūto manasikāro anupāyamanasikāro. Tanti ayonisomanasikāraṃ . Tatthāti tasmiṃ sabhāgahetubhūte, ārammaṇabhūte ca duvidhe subhanimitte. Āhāroti paccayo attano phalaṃ āharatīti katvā.

Asubhanti asubhajjhānaṃ uttarapadalopena, taṃ pana dasasu aviññāṇakaasubhesu ca kesādīsu saviññāṇakaasubhesu ca pavattaṃ daṭṭhabbaṃ. Kesādīsu hi saññā ‘‘asubhasaññā’’ti girimānandasutte (a. ni. 

我来为您直译这段巴利文：
382. 因显示应断等法分别方式说五种法随观,此义从经文即可了知故引述此义说"欲说五种法随观"。若如是为何仅依盖等方式说?因随顺所化机。因某些所化机于应断法中首先应分别说诸盖,依彼等此中世尊首先说诸盖中法随观。如是身随观亦说以止为前行,其后于应遍知蕴处及应修觉支,于应遍知等分别诸谛说后分。故此中止修亦唯为观所欲。观为主及多观之念处教说故显示依观入门分别所说性说"复次"等。此中应见依蕴处苦谛方式说杂摄。以"亦"字摄取想行蕴摄亦合一切五取蕴摄因余入彼摄。
因"黑白法无双运"了知时无故说"依数数现行"。"存在"是于自相续可得。"如何"是以何行相,彼因说"欲贪生起"故即欲贪因相,义即因故说"以何因"。"且"字合集将说义。
"此中"是说"如何且"等句。"净亦"即欲贪亦。因彼以自取相说"净",因依彼相转起的其他欲贪为相故说"相"。可意或以可意相所取的色等净所缘。为获得所欲利乐非方便的作意为非方便作意。"彼"是不如理作意。"此中"是于彼类因及所缘二种净相。"食"是缘因运来自果故。
"不净"是不净禅略去后分,彼应见转起于十无识不净及发等有识不净。因发等想于吉利曼难陀经说"不净想"。<.Assistant>

10.60) vuttā. Ettha ca catubbidhassa ayonisomanasikārassa, yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ, tesu pana asubhesu ‘‘subha’’nti, ‘‘asubha’’nti ca manasikāro idhādhippeto, tadanukūlattā pana itare pīti.

Ekādasasu asubhesu paṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo. ‘‘Bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatī’’ti vadanti, ayameva ca attho niddesepi vuccati. Yo pana bhojanassa paṭikkūlataṃ, tabbipariṇāmassa tadādhārassa tassa ca upanissayabhūtassa ativiya jegucchataṃ, kāyassa ca āhāraṭṭhitikattaṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena bhojanemattaññū nāma. Tādisassa hi kāmacchando pahīyateva.

Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Ito paresupi evarūpesu ṭhānesu eseva nayo. Abhidhammapariyāyena (dha. sa. 1159, 1503) sabbopi lobho kāmacchandanīvaraṇanti āha ‘‘arahattamaggenā’’ti.

Paṭighampi purimuppannaṃ paṭighanimittaṃ parato uppajjanakassa paṭighassa kāraṇanti katvā.

Mejjati siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā, tassā mettāya. Appanāpi upacāropi vaṭṭati sādhāraṇavacanabhāvato. ‘‘Cetovimuttī’’ti vutte appanāva vaṭṭati appanaṃ appattāya paṭipakkhato suṭṭhu muccanassa abhāvato. Tanti yonisomanasikāraṃ. Tatthāti mettāya. Bahulaṃ pavattayatoti bahulīkāravato.

Sattesu mettāyanassa hitūpasaṃhārassa uppādanaṃ pavattanaṃ mettānimittassa uggaho, paṭhamuppanno mettāmanasikāro parato uppajjanakassa kāraṇabhāvato mettāmanasikārova mettānimittaṃ. Kammameva sakaṃ etesanti kammassakā, sattā, tabbhāvo kammassakatā, kammadāyādatā. Dosamettāsu yāthāvato ādīnavānisaṃsānaṃ paṭisaṅkhānaṃ vīmaṃsā idha paṭisaṅkhānaṃ. Mettāvihārikalyāṇamittavantatā idha kalyāṇamittatā. Odissakaanodissakadisāpharaṇānanti (odhisakaanodhisakadisāpharaṇānaṃ ma. ni. aṭṭha. 

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10.60. 说。此中应见取四种不如理作意及如理作意为显示无余,于彼诸不净中"净"及"不净"作意此中意为,然依随顺彼故其他亦。
于十一不净中取厌恶相,或如彼生起取相,如是修习取不净相。从事引生近行安止不净修为不净修习。说"于食知量少食者因昏沉睡眠不胜无得机会故欲贪断",此义亦于义释说。若善知食厌恶性,彼变异及彼所依及彼为缘极为可厌,及身依食住立性,彼于一切食知量故名食知量。如是者欲贪必断。
阿修比卡帝沙长老是见齿骨者。"已断"是依镇伏已断。此后如是诸处亦如是方式。依阿毗达摩方式一切贪为欲贪盖故说"以阿罗汉道"。
瞋亦取前生瞋相为后生瞋因故。
爱润为友,为利益补特伽罗,于彼友有,或彼为友性为慈,利益性,于彼慈。安止近行皆适宜因普遍说。说"心解脱"唯安止适宜因未得安止不能善解脱对治。"彼"是如理作意。"此中"是于慈。"多修习"是作多者。
于诸有情慈爱引生利益转起为取慈相,最初生起慈作意因为后生因性唯慈作意为慈相。业为己者为业所有,诸有情,彼性为业所有性,业继承性。于瞋慈如实过患功德思择为思择。慈住善友性此中为善友性。对有情无对有情及遍方;

1.115) attaatipiyasahāyamajjhattaverivasena odissakatā, sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchāgāmādivasena vā odissakadisāpharaṇaṃ. Vihārādiuddesarahitaṃ puratthimādidisāvasena anodissakadisāpharaṇanti evaṃ dvidhā uggahaṇaṃ sandhāya ‘‘odissakaanodissakadisāpharaṇāna’’nti vuttaṃ. Uggahoti ca yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā. Tattha sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā, ekekasmiṃ averā hontu , abyāpajjhā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattito vīsatividhā anodissakapharaṇā mettā. Sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsati vidhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhiso pharaṇā veditabbā.

Yena ayonisomanasikārena aratiādikāni uppajjanti, so aratiādīsu ayonisomanasikāro. Tena nipphādetabbe hi idaṃ bhummaṃ. Esa nayo ito paresupi. Ukkaṇṭhitā pantasenāsanesu, adhikusaladhammesu ca uppajjanabhāvariñcanā. Kāyavinamanāti karajakāyassa virūpenākārena namanā. Līnākāroti saṅkocāpatti.

Kusaladhammapaṭipattiyā paṭṭhapanasabhāvatāya, tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha ‘‘paṭhamārambhavīriya’’nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ, thāmagamanañca natthi, tasmā vuttaṃ ‘‘kosajjato nikkhantatāya tato balavatara’’nti . Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūpari visesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti.

Atibhojane nimittaggāhoti atibhojane thinamiddhassa nimittaggāho , ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ hoti, ettake na hotīti thinamiddhassa kāraṇākāraṇagāho hotīti attho. Byatirekavasena cetaṃ vuttaṃ, tasmā ‘‘ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ na hotī’’ti bhojane mattaññutā ca atthato dassitāti daṭṭhabbaṃ. Tenāha ‘‘catupañca…pe… na hotī’’ti. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasi karontassāpīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti ‘‘avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato’’ti vuttaṃ.


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1.115. 依自、极亲、友、中立、怨敌为对有情性,已作界限破坏为无对有情性。应知依一等方遍满为方遍满于取慈。或依精舍街村等为对有情方遍满。离精舍等指示依东等方为无对有情方遍满,如是依二种取合说"对有情无对有情及遍方"。"取"应见乃至近行。修习已取为修。此中依"一切有情、生命、生物、补特伽罗、摄入自体"这些五种,于每一无怨、无恼、无苦、自保乐四种转起为二十种无对有情遍满慈。一切女人、男人、圣者、非圣者、天、人、堕处依有情处转起七种或二十八种,依十方方处转起十种,或于一一方依有情等女人等无怨等差别为一百八十四种应知对分遍满。
由彼不如理作意生不乐等,彼于不乐等中不如理作意。因此处格依彼成就。此后亦如是方式。不乐是于边远坐卧处及殊胜善法中生起舍离。"身倾"是生色身以丑相倾。"萎相"是成萎缩。
因建立善法实践性及枯竭对治性故从初发动界等转起精进故说"初发精进"。因仅初发无除懈怠及得坚固性故说"因出离懈怠较彼强力"。然因得数数生起修习引生上上殊胜极坚固故说"超越上上处故较彼更强力"。
"于过食取相"是于过食取昏沉睡眠相,如是食时彼食为昏沉睡眠因,如是不为因,即取昏沉睡眠因非因义。此依差别方式说,故应见义显示"如是食时彼食非昏沉睡眠因"及食知量。故说"四五"等"不"。"日中日光"应知此中义为于夜作意取日中日光。因头陀支依精进故说"依头陀支相应谈亦"。
掉举恶作亦依追悔已作未作方式转起引生心不寂止故与掉举同相故说"不寂止名不寂止相,此义即掉举恶作"。


Bahussutassa ganthato, atthato ca suttādīni vicārentassa tabbahulavihārino atthavedādipaṭilābhasabbhāvato vikkhepo na hotīti, yathāvidhipaṭipattiyā, yathānurūpapatikārappavattiyā ca katākatānusocanañca na hotīti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetovūpasamakarattā uddhaccakukkuccappahānakārī vuttā. Vuddhattaṃ pana anapekkhitvā kukkuccavinodakā vinayadharā kalyāṇamittā vuttāti daṭṭhabbā. Vikkhepo ca pabbajitānaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

Tiṭṭhati pavattati etthāti ṭhānīyā vicikicchāya ṭhānīyā vicikicchāṭhānīyā, vicikicchāya kāraṇabhūtā dhammā, tiṭṭhatīti vā ṭhānīyā, vicikicchā ṭhānīyā etissāti vicikicchāṭhānīyā, atthato vicikicchā eva. Sā hi purimuppannā parato uppajjanakavicikicchāya sabhāgahetutāya asādhāraṇaṃ kāraṇaṃ.

Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā, asevitabbā, hīnā ca. Ye kusalā, te anavajjā, sevitabbā,paṇītā ca. Kusalā vā hīnehi chandādīhi āraddhā hīnā, paṇītehi paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā. Sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā. Sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkasappaṭibhāgā, tathā sukkāpi itarehi. Atha vā kaṇhasukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya vedanāya sappaṭibhāgāti.

Kāmaṃ bāhusaccaparipucchakatāhi sabbāpi aṭṭhavatthukā vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā āha ‘‘tīṇi ratanāni ārabbhā’’ti. Ratanattayaguṇāvabodhe ‘‘satthari kaṅkhatī’’tiādi (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) vicikicchāya asambhavoti. Vinaye pakataññutā ‘‘sikkhāya kaṅkhatī’’ti vuttāya vicikicchāya pahānaṃ karotīti āha ‘‘vinaye ciṇṇavasībhāvassāpī’’ti. Okappaniyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anupavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa, adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ, saddhāya vā ninnapoṇatāadhimutti adhimokkho.

Samudayavayāti samudayavayadhammā. Subhanimittaasubhanimittādīsūti ‘‘subhanimittādīsu asubhanimittādīsū’’ti ādi-saddo paccekaṃ yojetabbo. Tattha paṭhamena ādi-saddena paṭighanimittādīnaṃ saṅgaho, dutiyenamettācetovimuttiādīnaṃ. Sesamettha yaṃ vattabbaṃ, taṃ vuttanayameva.

Nīvaraṇapabbavaṇṇanā niṭṭhitā.

Khandhapabbavaṇṇanā



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多闻者依文及义观察经等,多住彼故有得义晓等故无散乱,如法修习及如适反省转故无追悔已作未作故说"以多闻等...掉举恶作断"。应见以多闻为首断掉举恶作,以询问、了知律仪亦断彼。亲近长者引生长者性故因作心寂止为掉举恶作断因说。应见不顾长者性,除恶作持律者说为善友。散乱多分因比丘恶作故以"多询问应许不应许"等依律方式说询问等。"已断掉举恶作"是处格限定。因恶作与忧俱故说不还道后不生。
立住转起于此为住,为疑住为疑住,为疑因法,或住为住,疑住于此为疑住,义即疑。因彼前生为后生疑同分因性为不共因。
"善不善"依善巧生义为善,对彼为不善。凡不善,彼有过、不应习、劣。凡善,彼无过、应习、胜。或善依劣欲等开始为劣,依胜为胜。"黑"为黑暗作心不明净。"白"为洁白作心明净。或因黑生起故黑。因白生起故白。彼等即有对。因黑与白直接相违故有对,如是白亦与他。或黑白及有对为黑白有对。因乐受与苦受有对,苦受与乐受有对。
虽依多闻询问断一切八事疑,然因三宝疑为余疑根本故说"缘三宝"。因了知三宝功德故"疑于师"等疑不生。了知律仪作"疑于学"所说疑断故说"于律成熟"。"多胜解名为信解"是多依入信解名胜解于应信事,应见胜解即生胜解,或信倾向性为胜解。
"生灭"是生灭法。"于净相不净相等"应分别配"等"字于"净相等不净相等"。此中第一"等"字摄取瞋相等,第二摄取慈心解脱等。此中余应说者如说方式。
盖品注释终。
蕴品注释。

383. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā.

Itirūpanti ettha iti-saddo idaṃ-saddena samānatthoti adhippāyenāha ‘‘idaṃ rūpa’’nti. Tayidaṃ sarūpaggahaṇabhāvato anavasesapariyādānaṃ hotīti āha ‘‘ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī’’ti. Itīti vā pakāratthe nipāto, tasmā ‘‘iti rūpa’’nti iminā bhūtupādādivasena yattako rūpassa pabhedo, tena saddhiṃ rūpaṃ anavasesato pariyādiyitvā dasseti. Sabhāvatoti ruppanasabhāvato, cakkhādivaṇṇādisabhāvato ca. Vedanādīsupīti ettha ‘‘ayaṃ vedanā, ettakā vedanā, na ito paraṃ vedanā atthīti sabhāvato vedanaṃ pajānātī’’tiādinā, sabhāvatoti ca ‘‘anubhavanasabhāvato, sātādisabhāvato cā’’ti evamādinā yojetabbaṃ. Sesaṃ vuttanayattā suviññeyyameva.

Khandhapabbavaṇṇanā niṭṭhitā.

Āyatanapabbavaṇṇanā

384.Chasu ajjhattikabāhiresūti ‘‘chasu ajjhattikesu chasu bāhiresū’’ti ‘‘chasū’’ti padaṃ paccekaṃ yojetabbaṃ. Kasmā panetāni ubhayāni chaḷeva vuttāni? Chaviññāṇakāyuppattidvārārammaṇavavatthānato. Cakkhuviññāṇavīthiyā pariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva ca ārammaṇaṃ, tathā itarāni itaresaṃ, chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadeso uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇaṃ. Cakkhatīti cakkhu, rūpaṃ assādeti, vibhāveti cāti attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittatāya raso jīvitaṃ, taṃ jīvitaṃ avhāyatīti jivhā. Kucchitānaṃ sāsavadhammānaṃ āyo uppattidesoti kāyo. Munāti ārammaṇaṃ vijānātīti mano. Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ. Sappati attano paccayehi harīyati sotaviññeyyabhāvaṃ gamīyatīti saddo. Gandhayati attano vatthuṃ sūcetīti gandho. Rasanti taṃ sattā assādentīti raso. Phusīyatīti phoṭṭhabbaṃ. Attano sabhāvaṃ dhārentīti dhammā. Sabbāni pana āyānaṃ tananādiatthena āyatanāni. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. 2.510, 511, 512; visuddhi. ṭī. 2.510) vuttanayeneva veditabbo.

Cakkhuñcapajānātīti (dī. ni. 2.384; ma. ni. 1.117) ettha cakkhu nāma pasādacakkhu, na sasambhāracakkhu, nāpi dibbacakkhuādikanti āha cakkhupasādanti. Yaṃ sandhāya vuttaṃ ‘‘yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo’’ti. (Dha. sa. 596) ca-saddo vakkhamānatthasamuccayattho. Yāthāvasarasalakkhaṇavasenāti aviparītassa attano rasassa ceva lakkhaṇassa ca vasena, rūpesu āviñchanakiccassa ceva rūpābhighātārahabhūtapasādalakkhaṇassa ca daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇassa ca vasenāti attho. Atha vā yāthāvasarasalakkhaṇavasenāti yāthāvasarasavasena ceva lakkhaṇavasena ca, yāthāvasarasoti ca aviparītasabhāvo veditabbo. So hi rasīyati aviraddhapaṭivedhavasena assādīyati ramīyatīti ‘‘raso’’ti vuccati, tasmā salakkhaṇavasenāti vuttaṃ hoti. Lakkhaṇavasenāti aniccādisāmaññalakkhaṇavasena.

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādīsu (ma. ni. 1.204, 400; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.

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383. 依取为所缘等方式所取或蕴为取蕴。
"如是色"此中"如是"字与"此"字同义故意为说"此色"。此因取自体故为无余遍摄故说"此是色,无其他色"。或"如是"字为相状义不变词,故以"如是色"依界所造等方式有多少色差别,与彼俱无余遍摄显示色。"自性"从变坏自性及眼等色等自性。于"受等亦"此中应配合"此受,此是受,无其他受,依自性了知受"等,及"自性"即"从领受自性及乐等自性"等。余因如说方式故易了知。
蕴品注释终。
处品注释
384. "于六内外"即"于六内六外"应分别配"六"字。为何说彼等二者为六?因定六识身生起门所缘。因眼识路摄识身唯眼处为生起门,唯色处为所缘,如是余者为余,第六则有分意名为意处分为生起门,不共法处为所缘。"眼"因看,即受用色、明了色义。"耳"因闻。"鼻"因嗅。"舌"因命相故味为命,呼彼命。"身"为不善有漏法生起处。"意"因知所缘识知。"色"因显示变成色状到达心。"声"因自缘牵引到可被耳识知。"香"因表示自事。"味"因有情受用彼。"触"因被触。"法"因持自性。一切则从延长等义为处。此中此为略说,详说则应知如清净道注释所说方式。
"了知眼"此中眼名净眼,非俱有眼亦非天眼等故说"眼净"。依此说"何眼依四大种所造净"。"且"字合集将说义。"依如义味相"即不颠倒自味及相方式,即于诸色牵引作用及色接触应净色相及欲见因业生净色相方式义。或"依如义味相"即依如义味及相方式,"如义味"应知不颠倒自性。因依不误通达方式受用享乐故说"味",故说"依自相方式"。"依相方式"即依无常等共相方式。
"缘眼与色生眼识"等中

4.60) samuditāniyeva rūpāyatanāni cakkhuviññāṇuppattihetu, na visuṃ visunti imassa atthassa jotanatthaṃ ‘‘rūpe cā’’ti puthuvacanaggahaṇaṃ, tāya eva ca desanāgatiyā kāmaṃ idhāpi ‘‘rūpe ca pajānātī’’ti vuttaṃ, rūpabhāvasāmaññena pana sabbaṃ ekajjhaṃ gahetvā bahiddhā catusamuṭṭhānikarūpañcāti ekavacanavasena attho. Sarasalakkhaṇa vasenāti cakkhuviññāṇassa visayabhāvakiccassa vasena ceva cakkhupaṭihananalakkhaṇassa vasena cāti yojetabbaṃ.

Ubhayaṃ paṭiccāti cakkhuṃ upanissayapaccayavasena paccayabhūtaṃ, rūpe ārammaṇādhipatiārammaṇūpanissayavasena paccayabhūte ca paṭicca. Kāmaṃ ayaṃ suttantasaṃvaṇṇanā, nippariyāyakathā nāma abhidhammasannissitā evāti abhidhammanayeneva saṃyojanāni dassento ‘‘kāmarāga…pe… avijjāsaṃyojana’’nti āha. Tattha kāmesu rāgo, kāmo ca so rāgo cāti vā kāmarāgo. So eva bandhanaṭṭhena saṃyojanaṃ. Ayañhi yassa saṃvijjati, taṃ puggalaṃ vaṭṭasmiṃ saṃyojeti bandhati iti dukkhena sattaṃ, bhavādike vā bhavantarādīhi, kammunā vā vipākaṃ saṃyojeti bandhatīti saṃyojanaṃ. Evaṃ paṭighasaṃyojaṃādīnampi yathārahamattho vattabbo. Sarasalakkhaṇavasenāti ettha pana sattassa vaṭṭato anissajjanasaṅkhātassa attano kiccassa ceva yathāvuttabandhanasaṅkhātassa lakkhaṇassa ca vasenāti yojetabbaṃ.

Bhavassādadiṭṭhissādanivattanatthaṃ kāmassādaggahaṇaṃ. Assādayatoti abhiramantassa. Abhinandatoti sappītikataṇhāvasena nandantassa. Padadvayenāpi balavato kāmarāgassa paccayabhūtā kāmarāguppatti vuttā. Esa nayo sesesupi. Aniṭṭhārammaṇeti ettha ‘‘āpāthagate’’ti vibhattivipariṇāmanavasena ‘‘āpāthagata’’nti padaṃ ānetvā sambandhitabbaṃ. Etaṃ ārammaṇanti etaṃ evaṃsukhumaṃ evaṃdubbibhāgaṃ ārammaṇaṃ. ‘‘Niccaṃ dhuva’’nti idaṃ nidassanamattaṃ. ‘‘Ucchijjissati vinassissatīti gaṇhato’’ti evamādīnampi saṅgaho icchitabbo. Paṭhamāya sakkāyadiṭṭhiyā anurodhavasena ‘‘satto nu kho’’ti, itarāya anurodhavasena ‘‘sattassa nu kho’’ti vicikicchato. Attattaniyādigāhānugatā hi vicikicchā diṭṭhiyā asati abhāvato. Bhavaṃ patthentassāti ‘‘īdise sampattibhave yasmā amhākaṃ idaṃ iṭṭhaṃ rūpārammaṇaṃ sulabhaṃ jātaṃ, tasmā āyatimpi ediso, ito vā uttaritaro sampattibhavo bhaveyyā’’ti bhavaṃ nikāmentassa. Evarūpanti evarūpaṃ rūpaṃ. Taṃsadise hi tabbohāravasenevaṃ vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittirī, tāni eva osadhānī’’ti. Usūyatoti usūyaṃ issaṃ uppādayato. Aññassa maccharāyatoti aññena asādhāraṇabhāvakaraṇena macchariyaṃ karoto. Sabbeheva yathāvuttehi navahi saṃyojanehi.

Tañca kāraṇanti subhanimittapaṭighanimittādivibhāgaṃ iṭṭhāniṭṭhādirūpārammaṇañceva tajjāyonisomanasikārañcāti tassa tassa saṃyojanassa kāraṇaṃ. Avikkhambhitāsamūhatabhūmiladdhuppannaṃ taṃ sandhāya ‘‘appahīnaṭṭhena uppannassā’’ti vuttaṃ. Vattamānuppannatā samudācāraggahaṇeneva gahitā. Yena kāraṇenāti yena vipassanāsamathabhāvanāsaṅkhātena kāraṇena . Tañhi tassa tadaṅgavasena ceva vikkhambhanavasena ca pahānakāraṇaṃ. Issāmacchariyānaṃ apāyagamanīyatāya paṭhamamaggavajjhatā vuttā. Yadi evaṃ ‘‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti (a. ni. 

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集合的色处为眼识生起因,非别别,为显此义故说"诸色"为复数,虽以彼教说方式此中亦说"了知诸色",然依色性共相摄一切为一,外四因生色为单数义。"依味相"应配合为依眼识境性作用及撞击眼相。
"缘两者"即缘眼为依止缘缘,色为所缘增上所缘依止缘。虽此为经注,无差别说则依阿毗达磨,故依阿毗达磨方式显示结说"欲贪...无明结"。此中于诸欲贪,或欲亦是贪为欲贪。彼即以系缚义为结。因此若谁有,系缚彼补特伽罗于轮回,即以苦系有情,或以诸有等与诸有等,或以业与异熟系缚为结。如是瞋结等亦应说适宜义。此中"依味相"应配合为依有情不舍轮回名自作用及如说系缚名相。
取欲味为遮有味见味。"受用"为喜乐。"欢喜"为以有喜爱欲方式欢喜。以二句说为欲贪生起因的强力欲贪。余亦此方式。"不可意所缘"此中应转变语尾引入"现前"字结合。"此所缘"即如是微细如是难分别的所缘。"常恒"此为例示。应摄"执断灭坏灭"等。依第一有身见顺从方式"是有情耶",依其他顺从方式"是有情的耶"而疑。因无我我所等执随行疑,无见故无。"愿求有"即"因于如是圆满有中我们此可意色所缘易得,故未来亦如是,或更胜圆满有"而欲求有。"如是"即如是色。因彼相似故以彼言说如是说。因于彼相似有彼言说,如"彼即鹧鸪,彼即诸药"。"嫉"为生起嫉妒嫉。"悭"为以他不共作悭吝。以一切如说九结。
"彼因"即净相瞋相等分别可意不可意等色所缘及彼如理作意为彼彼结因。依未镇伏未断地得生起彼故说"依未断义生起"。现在生起以现行摄取已摄。"由何因"即由何观止修习名因。因彼以彼分及镇伏为彼断因。说嫉悭因堕恶趣故为初道所断。若如是"因三结尽为预流"<.Assistant>

4.241) suttapadaṃ kathanti? Taṃ suttantapariyāyena vuttaṃ. Yathānulomasāsanā hi suttantadesanā, ayaṃ pana abhidhammanayena saṃvaṇṇanāti nāyaṃ dosoti. Oḷārikassāti thūlassa, yato abhiṇhasamuppattipariyuṭṭhānatibbatāva hoti. Aṇusahagatassāti vuttappakārābhāvena aṇubhāvaṃ sukhumabhāvaṃ gatassa. Uddhaccasaṃyojanassapettha anuppādo vuttoyevāti daṭṭhabbo yathāvuttasaṃyojanehi avinābhāvato. Ekatthatāya sotādīnaṃ sabhāvasarasalakkhaṇavasena pajānanā, tappaccayānaṃ saṃyojanānaṃ uppādādipajānanā ca vuttanayeneva veditabbāti dassento ‘‘eseva nayo’’ti atidisati.

Attano vā dhammesūti attano ajjhattikāyatanadhammesu, attano ubhayadhammesu vā. Imasmiṃ pakkhe ajjhattikāyatanapariggaṇhanenāti ajjhattikāyatanapariggaṇhanamukhenāti attho. Evañca anavasesato saparasantānesu āyatanānaṃ pariggaho siddho hoti. Parassavā dhammesūti etthāpi eseva nayo. Rūpāyatanassāti aḍḍhekādasappabhedassa rūpasabhāvassa āyatanassa rūpakkhandhe ‘‘vuttanayena nīharitabbo’’ti ānetvā sambandhitabbaṃ. Sesakkhandhesūti vedanāsaññāsaṅkhārakkhandhesu. Vuttanayenāti iminā atidesena rūpakkhandhe ‘‘āhārasamudayā’’ti viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti sesakhandhesu ‘‘phassasamudayā’’ti imaṃ visesaṃ vibhāveti, itaraṃ pana sabbattha samānanti khandhapabbe viya āyatanapabbepi lokuttaranivattanaṃ pāḷiyaṃ gahitaṃ natthīti vuttaṃ ‘‘lokuttaradhammā na gahetabbā’’ti. Sesaṃ vuttanayameva.

Āyatanapabbavaṇṇanā niṭṭhitā.

Bojjhaṅgapabbavaṇṇanā



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如何说"预流经文"? 彼依经方式说。因顺应教说为经说,此则依阿毗达磨方式注释故无此过。"粗"即粗大,因此常生起现行强烈。"俱微细"即无如说状况而至微细状态。应见此中亦说掉举结不生,因与如说诸结不离故。因一义故依耳等自性味相了知,及依缘彼诸结生起等了知应知如说方式而显示"此即方式"示例。
"于自诸法"即于自内处法,或于自二法。此分中"依内处摄"即以内处摄为门义。如是则成就无余摄自他相续诸处。"于他诸法"此中亦此方式。"色处"应引入结合于色蕴"如说方式应引出"十一分半色自性处。"余蕴"即受想行蕴。"如说方式"以此例示显示于色蕴说"因食生",于识蕴说"因名色生",于余蕴说"因触生"此差别,其他则一切处相同故如蕴品中处品中亦无遮除出世法于圣典中摄,故说"不应取出世法"。余如说方式。
处品注释终。
觉支品注释

385.Bujjhanakasattassāti kilesaniddāya paṭibujjhanakasattassa, ariyasaccānaṃ vā paṭivijjhanakasattassa. Aṅgesūti kāraṇesu, avayavesu vā . Udayavayañāṇuppattito paṭṭhāya sambodhipaṭipadāyaṃ ṭhito nāma hotīti āha ‘‘āraddhavipassakato paṭṭhāya yogāvacaroti sambodhī’’ti. Suttantadesanā nāma pariyāyakathā, ayañca satipaṭṭhānadesanā lokiyamaggavasena pavattāti vuttaṃ ‘‘yogāvacaroti sambodhī’’ti, aññathā ‘‘ariyasāvako’’ti vadeyya.

‘‘Satisambojjhaṅgaṭṭhānīyā’’ti padassa attho ‘‘vicikicchāṭṭhānīyā’’ti ettha vuttanayena veditabbo. Tanti yonisomanasikāraṃ. Tatthāti satiyaṃ, nipphādetabbe cetaṃ bhummaṃ.

Sati ca sampajaññañca satisampajaññaṃ. Atha vā satippadhānaṃ abhikkantādisātthakabhāvapariggaṇhanañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ, anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokārīpuggalasevanā, tattha ca yuttappayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā. Tissadattatthero nāma, yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī’’ti parisaṃ pavāresi. Abhayattheroti dattābhayattheramāha.

Dhammānaṃ, dhammesu vā vicayo dhammavicayo, so eva sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. ‘‘Kusalākusalā dhammā’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Tattha yonisomanasikārabahulīkāroti kusalādīnaṃ taṃtaṃsabhāvasarasalakkhaṇaādikassa yāthāvato avabujjhanavasena uppanno ñāṇasampayuttacittuppādo. So hi aviparītamanasikāratāya ‘‘yonisomanasikāro’’ti vutto, tadābhogatāya āvajjanāpi taggatikā eva, tassa abhiṇhaṃ pavattanaṃ bahulīkāro. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Pāripūriyāti paribrūhanāya.


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385. "觉悟有情"即从烦恼睡眠觉悟的有情,或通达圣谛的有情。"支"即因或分。从生灭智生起始为住于正觉道故说"从始观者始为瑜伽行者即正觉"。经说名为差别说,此念住说依世间道转故说"瑜伽行者即正觉",否则应说"圣弟子"。
"念觉支事"句义应知如"疑事"中所说方式。"彼"即如理作意。"彼中"即于念,此为于所成就处格。
念与正知为念正知。或以念为主的行进等有益性观察智为念正知。彼因遍导致一切处有念作者性故为念觉支生起。如断敌对法,亲近适当法为未生诸善法生起,如是远离无念人,亲近有念人,及于彼勤修为念觉支生起,以"念正知"等显示此义。提舍达多长老即于菩提场持金针问众"于十八语言中以何语言说法"。阿跋长老即达多阿跋长老。
择诸法或于诸法为择法,彼即觉支,彼择法觉支。于"诸善不善法"等中应说者,即如前说方式。此中"多作如理作意"即依如实了知善等彼彼自性味相等生起智相应心生。因不颠倒作意性故说"如理作意",彼倾向性故转向亦随彼,彼数数转为多作。"增长"即再再生起。"广"即广大性。"圆满"即增盛。


Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ bhante kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ pucchantassa dhammavicayasambojjhaṅgo uppajjati. Tenāha ‘‘khandhadhātu…pe… bahulatā’’ti. Vatthūnaṃ visadabhāvakaraṇanti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarāni ca ‘‘vatthūnī’’ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa, cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍanattho, tena na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.


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"询问性"即深入询问性。亲近师已深入五部及注释,于彼彼结处"大德此如何,此何义"而问蕴处等义者,生择法觉支。故说"多于蕴界...等"。"作事物明净"此中因为心心所转起处故身及与彼相系衣为"事物"所说,如彼为心引乐时作彼等为明净作。故说"内外"等。"过多过患"即风等过多过患。"汗垢涂"即为汗及称为垢身垢所涂。"且"字摄其他身心逼恼。"坐卧处"中"或"字应见摄钵等。当不明净时,或成所缘时。如何修习者彼等为所缘?依间隔生起心转说如是。因彼等心转为心一境性不清净。于心心所为依等缘。"智亦"中"亦"字为积集,以此显示非仅彼事物,而且于彼不清净时智亦不清净,如依不清净故依者不清净,如是依所缘不清净故缘者不清净。


Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato , itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ paggahakiccaṃ, ‘‘kātuṃ na sakkotī’’ti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepapaṭikkhepo, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ. Kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ . Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ ‘‘taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabba’’nti. Tathā amanasikārenāti yenākārena bhāvanaṃ anuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito. Dutiyakappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena, vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti. So hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te vakkali iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; a. ni. aṭṭha. 1.1.208; dha. pa. aṭṭha. 2.380; paṭi. ma. aṭṭha. 2.2.130; dha. sa. aṭṭha. 1007; theragā. aṭṭha. 

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"作平等性"即作用无多无少性。于信应事中依缘胜解作用较利,慧不明利,精进等松弛等故信根强。故说"其他软弱"。"彼"即因彼信根强性,其他软弱性。不令落入懈怠分而摄持相应法,给予随力为摄持,摄持即作用为摄持作用,应引入结合"不能作"。趣近所缘而住,或不舍为近住。对治散乱,或由此相应法无散乱为无散乱。如以眼于色,由此如实见所缘自性,彼为见作用。不能作因被强信根胜过故。因于俱生法中作主义者,同转法依一味性而义成就,非其他。"故"即取说义为因。"彼"即信根。"观察法自性"即对于信乐事增上生起胜解功德而生强信根者,由缘及缘生等分别如实观察。因如是依法性方式从自性味观察时,广大胜解不存在,因依"此是此等法自性"了知方式慧作用增胜故。因于主要法中如信强时慧弱,如是慧强时信弱故。故说"彼依观察法自性或如作意生强时,如是依不作意应减弱"。"如是不作意"即说为如以何相修习者生强信根,不以彼相修习。此中信根强性有二种:或依自缘差别作用超胜,或依精进等作用弱。此中于第一种显示减弱方式。于第二种则如作意时依精进等作用弱故信根生强,如是依不作意,以导致精进等作用利的作意令信根与彼等同味而应减弱。依此方式于余根中亦应知减弱方式。
跋迦厘长老事。因彼尊者以信胜解性所作已成,唯专看佛色身而住,为佛以"跋迦厘,见此腐朽身有何用,跋迦厘,谁见法即见我"等;

2.vakkalittheragāthāvaṇṇanā) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi, atha naṃ satthā yathānisinnova obhāsaṃ vissajjanena attānaṃ dassetvā –

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

Gāthaṃ vatvā ‘‘ehi vakkalī’’ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya balavabhāvato vipassanāvīthiṃ na otarati, taṃ ñatvā bhagavā tassa indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tenetaṃ vuttaṃ ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhaādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. (Mahāva. 242; a. ni. aṭṭha. 1.

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跋迦厘长老偈颂注释)教诫而令修习业处,然不修习而被遣走,欲自投于悬崖处,尔时佛如坐而放光显现自身而说偈：
"比丘多喜悦,信于佛教中,
当证寂静道,诸行止息乐。"
说"来,跋迦厘"。彼以彼甘露灌顶欢喜开始观。因信强不入观道,知此已,世尊为成就彼根平等净化给与业处。彼住于佛所给与方法精进观,依道次第证阿罗汉。故此说"跋迦厘长老事为此例"。"此"即于信根过强余根不作其作用。
"其他作用差别"即近住等作用差别。"轻安等"中"等"字应见摄定舍觉支。"应减弱"即如信根强性依观察法自性减弱,如是精进根过强由修习轻安等减弱,因彼属定分故。如是如定根过强由修精进等保护不落懈怠,如是由修轻安等保护精进根过强不落掉举必定减弱。故说"应依轻安等修习减弱"。"尊者输那事"即细软输那长老事。

1.205) so hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo’’ti taṃ ṭhānacaṅkamameva adhiṭṭhāya padhānaṃ anuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavīthiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññaṃ nātivattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. ‘‘Balavasaddho’’tiādi byatirekamukhena vuttasseva atthassa samatthanaṃ. Tassattho yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, evaṃ, samādhivīriyānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, tathā na avikkhepāvaho, vikkhepāvahovāti. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ .

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti lokiyappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganandhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 

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1.205. 彼尊者从佛所取业处,住寒林时"我身柔弱,不能以乐得乐,虽劳苦亦应作沙门法"而决意彼住处经行,精进修习,即使足底生疮亦忍受苦受,作坚精进,因过度精进不能生特胜。佛去彼处以琵琶譬教诫,显示精进平等道而净化业处,去耆阇崛山。长老亦依佛所给与方式修习精进平等,精进观而住立阿罗汉。故说"应显示输那长老事"。"于余"即于念定慧根中。
"平等"即信慧互不多不少性,如是定精进。因如信慧各为主要法,作用互不超越特别所欲,由此彼等同担而安止成就,如是定精进属懈怠掉举分以同味故互相支持,由相应法无落两边而正安止成就。"强信"等以相反方式确立所说义。其义为具足强信而慧不明利者,为盲信非证信。如是于无事而信如外道弟子。亲近诈伪分。以慧过强缺信而奔驰"无施舍施物,仅以心生即有施布施功德"等由似因欺而如是心被干推论夺,不受智者语,不受劝导。故说"如病从药生,成不可治"。如此信慧互不平等非引义,实引无义,如是定精进互不平等非引义,实引无义,如是非引无散乱,实引散乱。胜懈怠,由此不达安止为意趣。"胜掉举"此中亦此方式。"彼二"即信慧二,定精进二。"应作平等"即应作同味。
"定业者"即修止业处者。"如是"即如是时,有信少强性义。"信"即不思"地地如是作意如何生禅",而信"必定佛说方式成就"而生信。"胜解"即如入所缘以胜解方式确定倾入。一境性强适宜因禅以定为主。"二"即定慧。因定业者定过强,欲慧亦过强故说"平等性亦",即以平等性义。"安止"即世间安止。如是故带疑说"有"。出世间安止则欲彼等平等性。如说"修习止观双运"。

2.5).

Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’ icceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbaṭṭhena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne, uddhate ca citte icchitabbattā, sabbe vā līne, uddhate ca citte bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Cittanti kusalaṃ cittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha ‘‘samapaññāsa lakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ paññāvepullappattotipi so evāti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayo.

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā (ma. ni. 3.250, 267; a. ni. 

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如果特别欲信慧、定精进平等性,如何说念呢?说"念则一切处强适宜"。"一切处"即于昏沉掉举分五根中。取掉举分一分故说"信精进慧"。否则应取"且"字。如是说"以懈怠分定",不说"以轻安定舍"。"彼"即念。如参与一切王事为总管。"彼"即因彼一切处所欲义因。注释中说。一切处参与为遍一切,因于一切昏沉、掉举心所欲故,或一切昏沉、掉举心应修觉支为此所需故为遍一切。"心"即善心。因对彼念为归依依止为得未得、证未证。故说"以守护为现起"等。
"于蕴等差别无深入慧"即依多闻亦未住立蕴处等觉慧者。因亲近多闻引生闻所成智。具幼稚观者因住立修所成智故一向名为有慧者故说"亲近具足等慧相摄生灭慧者"。由所知法深性故取彼遍知智深性故说"于深蕴等转深慧"。因彼所知由如是慧应行故为深智行,或彼慧于彼差别故转为深智行,观察彼故说"观察深慧差别"。如得念圆满即阿罗汉,如是得慧圆满亦即彼故说"以阿罗汉道修习圆满"。于精进等亦此方式。
"令持热铁钉于手"等;

3.36) vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti, devadūtasuttādīsu tassa ādito vuttattā ca āha ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi, tiracchānehi ca vibādhiyamānakālaṃ saṅgaṇhāti. ‘‘Ekaṃ buddhantara’’nti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi ‘‘kālo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhito metteyyassapi bhagavato sammukhībhāvaṃ labhissatī’’ti vadanti, yaṃ tassa kappāyukatā vuttā.

Ānisaṃsadassāvinoti ‘‘vīriyāyatto eva sabbo lokuttaro, lokiyo ca visesādhigamo’’ti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ, saha vipassanāya ariyamaggapaṭipāṭi , sattavisuddhiparamparā vā. Sā hi bhikkhuno vaṭṭaniyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma. Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍāpacāyanaṃ.

Nīharantoti pattathavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ attano vasanapaṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti ‘‘tayi katena dānamayena, veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussasampattiyo, ante nibbānasampattiñca dātuṃ sakkhissasī’’ti thero attānaṃ pucchati. Sitaṃ karonto vāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evaṃ yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ. Kusītopi tena kusītabhāvena asammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

Mahāti sīlādīhi guṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.

Yasmā satthusāsane pabbajitassa pabbajjūpagamena sakyaputtassabhāvo sampajāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā (ma. ni. 1.423; 3.65; saṃ. ni. 4.120; mahāni. 161) bhāvanāraddhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha ‘‘kucchiṃ pūretvā’’tiādi. Visuddhimagge (visuddhi. 

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3.36. 说在地狱生起有情多数最先作五种绑缚刑罚,因天使经等最初说彼故说"从五种绑缚刑罚始"。"车乘等时"中"等"字摄彼他人及畜生逼恼时。"一佛间"此依再再生于饿鬼有情说,或如某些饿鬼如某些畜生有长寿性故如是说。如是说"迦罗龙王得见四佛现前住,将得见弥勒世尊现前"故说彼劫寿。
"见功德者"即"一切出世间及世间殊胜证得皆依精进"如是见精进功德性者。"行道"即有前分趣涅槃行道,有观圣道次第,或七清净相续。因彼为比丘应行出轮回道故名行道。"多作身强健"即如何如何从事身体强健。"施食"即国施食。由自正行使施自己资具者得大果故对施食奉敬为敬重施食。
"取出"即从钵袋取出。"闻彼声"即以五通天耳立于自住叶屋门闻彼优婆夷语。人成就、天成就、涅槃成就为此三成就。"能给与"即长老问自己"依汝所作施与、服务功德业,由趣殊胜田故能给与再再天人成就,最后涅槃成就?"。"作微笑"即如是"我无难越轮回苦"省察后生喜悦而作微笑。
"邪行"即违反生法、家法等非正行。如是如非正行儿子即由彼非正行成外于家相续不得从父遗产分,如是懈怠者由彼懈怠非正行不得从师所得圣财遗产分。精进者得因正行。生精进觉支为结合,如是一切处。
"大"即以戒等功德大、广、不与他共。显示彼功德大性为震动万世界于世间显著故说"因为导师"等。
因于导师教出家者由趣入出家成释迦子性故显示佛子性说"不杂"等。
远离懒惰、不知修习名义、多作身强健、欲乐食乐等、行畜生论者为远离懈怠人。"以经行、坐"等依始修习精进坚精进者以时亲近为亲近精进人。故说"填腹"等。清净道论;

1.64) pana jātimahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā, sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya eva gahitaṃ hoti, vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhameva. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevana- tadadhimuttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

Purimuppannā pīti parato uppajjanakapītiyā visesakāraṇasabhāgahetubhāvato ‘‘pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā’’ti vuttā, tassā pana bahuso pavattiyā puthuttaṃ upādāya bahuvacananiddeso. Yathā sā uppajjati, evaṃ paṭipatti tassā uppādakamanasikāro.

‘‘Buddhānussatī’’tiādīsu vattabbaṃ visuddhimagge (visuddhi. 

我来为您直译这段巴利文：
1.64. 然而清净道论中未取"观察生大性、观察同梵行大性"此二,取"除昏沉睡眠、观察正勤"此二。其中以见功德性即摄取观察正勤,因见世间出世间殊胜证得依精进性。除昏沉睡眠以彼胜解性即摄取,于生精进相应作意者除昏沉睡眠即义成就。其中由除昏沉睡眠、远离懈怠人、亲近精进人、彼胜解、破除对治、摄取缘故,由观察恶趣怖畏等鼓励故当见为生精进觉支。
"前已生"喜即以后当生喜之殊胜因、同分因性故说"喜即喜觉支住法",因彼多转起取多故作复数说。如彼生起,如是行道为彼生起作意。
"佛随念"等当说清净道论中。

1.123) vuttanayeneva veditabbaṃ.

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammaguṇe anussarantassāpi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā, evaṃ sesaanussatīsu. Pasādanīyasuttantapaccavekkhaṇāyañca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Saṅkhārānaṃ sappadesavūpasamepi nippadesavūpasame viya tathā paññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti āha ‘‘samāpattiyā…pe… paccavekkhantassāpī’’ti. Tattha ‘‘vikkhambhitā kilesā’’ti pāṭho. Te hi na samudācarantīti. Iti-saddo kāraṇattho, yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā . Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā. Pasādanīyesu ṭhānesu pasādasinehābhāvena thūsasamahadayatā lūkhatā, sā tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa evaṃ uppādo hotīti yojanā.

Paṇītabhojanasevanatāti paṇītasappāyabhojanaseva natā . Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukaṃ sattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahāya sāraddhakāyataṃ passaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati, eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

Yathāsamāhitākārasallakkhaṇavasena gayhamāno purimuppanno samatho eva samathanimittaṃ. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto, ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘avikkhepaṭṭhena ca abyagganimitta’’nti.

Vatthuvisadakiriyā, indriyasamattapaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.


我来为您直译这段巴利文：
1.123. 应以所说方式了知。
因佛随念达近行定故说"乃至近行"。"遍满全身"即以喜生起殊胜色遍满全身。观察法功德者亦乃至近行遍满全身生喜觉支为结合,如是余随念中。亦应结合观察净信经,因彼以解脱处性故同趣。即使诸行有余灭除,如无余灭除由如是慧转起故修习作意能镇伏烦恼引生近行定,具足如是喜悦生喜觉支故说"亦于定"等。其中"镇伏烦恼"为读法。因彼等不现行。"如是"字为因义,因不现行故观察彼等不现行为结合。因不应观察烦恼生觉支。于净信处由无净信爱性如麻杆心性为粗糙性,彼由不作恭敬尊重而知故说"以不恭作业表示粗糙性"。
身心热恼止息相即喜,如所说菩提分即为喜觉支,如是生彼喜觉支为结合。
"亲近胜食"即亲近胜适食。由取时节威仪乐当见取适时节威仪。因亲近彼三种适宜由令身适业性引生心适业性,成为二种轻安因。"无因于有情可得乐苦"为此一边,"由自在等不平等因"为此第二边。不趣此两边由各自业有为此中道行。舍弃中间加行者为中加行,彼性为中加行性。因此舍弃身躁动性为身轻安性因引生二种轻安,由此当见远离身躁动人亲近身轻安人引生彼性已说。
如实观察等持相故所取前已生止即止相。由种种所缘流散故种种最极为此为散乱,掉举。如是说彼以不住为味,以散乱为现起,因无一境性故散乱对治为不散乱,定。彼即为相如前应说。故说"以不散乱义为不散乱相"。
说事清净作业、令根平等为引慧,亦为引等持因以引等持性即引慧性故说"事清净"等"应知"。


Karaṇabhāvanākosallānaṃ avinābhāvato, rakkhanakosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’ icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittassāpi hi yassa kassaci jhānuppattinimittassa uggahaṇakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ , pamodavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjālitukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitunti. Evaṃ bhante’’ti (saṃ. ni. 5.234).

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva. Āraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ, pamodubbilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ bhante’’ti (saṃ. ni. 

我来为您直译这段巴利文：
因作业修习善巧不相离,护持善巧以彼为根故,说"相善巧即善巧取遍相"。"遍相"应见为譬喻。因不净相等任何得禅相之取善巧即为相善巧。"过松精进等"中"等"字摄慧加行缓慢及喜不足。"彼励起"即彼昏沉心由生择法觉支等从沉没提起。世尊说此：
"诸比丘,于何时心昏沉,彼时是修择法觉支时,是修精进觉支时,是修喜觉支时。何因?诸比丘,昏沉心由此等法善生起。诸比丘,譬如人欲点燃小火,彼于此投干草,投干牛粪,投干木,给口气,不以尘土覆盖,彼人能否点燃小火?"答:"能,尊者。"
此中应知依各自食分生择法觉支等修习,彼如前已说。"发精进等"中"等"字摄慧加行强及喜过盛。"彼制止"即彼掉举心由生定觉支等从掉举性制止。世尊亦说此：
"诸比丘,于何时心掉举,彼时是修轻安觉支时,是修定觉支时,是修舍觉支时。何因?诸比丘,掉举心由此等法善止息。诸比丘,譬如人欲灭大火聚,彼于此投湿草... 以尘土覆盖,彼人能否灭大火聚?"答:"能,尊者。"

5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva. Samādhisambojjhaṅgassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhapadhānaṃ, sīlaṃ adosapadhānaṃ, evaṃ bhāvanā amohapadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti, tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenāpi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ, pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādi aññamaññaṃ vibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ, tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikādukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. ‘‘Alīna’’ntiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃsamathavīthipaṭipannaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatā hi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ. Samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu abyāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya pekkhanā vuccati. Paṭipakkhavikkhambhanato, vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhāna kiccanipphattiyā puggalassa samāhitabhāvasādhanaṃ evāti tattha samadhurabhāvenāha ‘‘upacāraṃ vā appanaṃ vā’’ti.


我来为您直译这段巴利文：
5.234. 此中亦应知依各自食分生轻安觉支等修习,其中轻安觉支修习已说。定觉支后当说。"慧加行缓慢"即慧作用少性。因如布施以无贪为主,戒以无瞋为主,如是修习以无痴为主。其中当慧不强时,修习不引生前后殊胜,如未调理食不生瑜伽者心喜好,由此彼无味,如是由修习不正道行不得寂静乐,由此亦心无味。故说"慧加行... 无味"。彼对治为生忧悚、生净信故说"八忧悚事"等。其中生老病死如应于善趣恶趣中有,应见彼余五种绑缚等饥渴等互相逼恼等因恶趣苦,取彼一切依彼彼有情现生所依,别取过去未来时轮回根本苦。又诸有情依食活命,于此依精进果活命者,应见彼不共他之活命苦为第八忧悚事。"此说为时喜悦"即此于修习心应喜悦时以所说方式由生忧悚及生净信而正喜悦,以生忧悚为先生净信而令欢喜义。
"依正行"即依无昏沉掉举及止道行故正无违而修习行。于"无昏沉"等中,由懈怠分法不过度故无昏沉,由掉举分不过度故无掉举,由慧加行圆满及得寂静乐故无无味,由此即于所缘正转起止道行。其中由无昏沉于励起,由无掉举于制止,由无无味于喜悦无作用。因由无昏沉掉举故于所缘正转起,由无无味故止道行,或由正转起故无昏沉无掉举。应见由止道行故无无味。"此说为时舍"即此于应舍时修习心于励起制止喜悦无功用性之对治胜观察说。因镇伏对治及趣立观基础故近行禅亦以定作业成就而令人等持性故于此同分说"近行或安止"。


Upekkhāsambojjhaṅgaṭṭhānīyā dhammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Anurodhavirodhavippahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato. So ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhaye ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenāha ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.267). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā evettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ, aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ na ciraṭṭhāyi, ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

Mamāyatīti mamattaṃ karoti ‘‘mamā’’ti taṇhāya pariggayha tiṭṭhati.

Mamāyantāti mānaṃ dabbaṃ karontā.

Ayaṃ satipaṭṭhānadesanā pubbabhāgamaggavasena desitāti pubbabhāgiyabojjhaṅge sandhāyāha ‘‘bojjhaṅgapariggāhikā sati dukkhasacca’’nti. Sesaṃ vuttanayattā suviññeyyameva.

Bojjhaṅgapabbavaṇṇanā niṭṭhitā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Catusaccapabbavaṇṇanā

386.Yathāsabhāvatoti aviparītasabhāvato. Bādhanakkhaṇato yo yo vā sabhāvo yathāsabhāvo, tato, ruppanādi kakkhaḷādisabhāvatoti attho. Janikaṃ samuṭṭhāpikanti pavattalakkhaṇassa dukkhassa janikaṃ nimittalakkhaṇassa samuṭṭhāpikaṃ. Purimataṇhanti yathāpariggahitassa dukkhassa nibbattito puretaraṃ siddhaṃ taṇhaṃ. Siddhe hi kāraṇe tassa phaluppatti. Ayaṃ dukkhasamudayoti pajānātīti yojanā. Ayaṃ dukkhanirodhoti etthāpi eseva nayo. Ubhinnaṃ appavattinti dukkhaṃ, samudayo cāti dvinnaṃ appavattinimittaṃ, tadubhayaṃ na pavatti etāyāti appavatti, asaṅkhatā dhātu. Dukkhaṃ dukkhasaccaṃ parijānāti pariññābhisamayavasena paricchindatīti dukkhaparijānano, ariyamaggo, taṃ dukkhaparijānanaṃ. Sesapadadvayepi iminā nayena attho veditabbo.

Dukkhasaccaniddesavaṇṇanā



我来为您直译这段巴利文：
"舍觉支住法"中应说者,应依前说方式了知。由舍弃随顺违逆故中舍性为舍觉支因,因有彼则成就,无则不成就。彼中舍性由境分二故说"有情中舍性、行中舍性"。彼二相违由修习轻安觉支已远离,故为显示唯舍弃随顺方法说"有情中舍性"等。故说"远离爱著有情行人"。因对舍特别贪为对治。如是说"舍为多贪者清净道"。"由二行相"即观察业自性、观察无我性此二因。"唯二"限定为显数量相同。此中唯数相同,非所数一切相同。无主性为非我所性。因若有我则以彼所属性衣等任何为我所,然无有彼义。"非长久"即非长时相应非久住,暂时无常义。"暂时性"为彼同义语。
"我所化"即作我所,以爱执取住"我所"。
"我所化者"即作为实体者。
此念住教说依前分道说故对前分觉支说"摄觉支念为苦谛"。余依所说方式故易知。
觉支品释毕。
初诵分释毕。
四谛品释
386. "依自性"即不颠倒性。或由逼恼时何何性为如自性,从彼,即变坏等坚硬等性义。"能生能起"即对转起相苦为能生,对相相为能起。"前爱"即对所摄取苦生起前已成就爱。因因成就故彼果生起。"此苦集"配合"了知"。"此苦灭"此中亦此方式。"二不转"即苦及集二不转因,由彼二不转故为不转,即无为界。"知遍知苦"即由遍知现观力遍定故为知遍知苦,即圣道,彼知遍知苦。余二句亦应依此方式了知义。
苦谛义释

388.Evaṃ vuttāti evaṃ uddesavasena vuttā. Sabbasattānaṃ pariyādānavacanaṃ byāpanicchāvasena āmeḍitaniddesabhāvato. Sattanikāyeti sattānaṃ nikāye, sattaghaṭe sattasamūheti attho. Devamanussādibhedāsu hi gatīsu bhummadevādikhattiyādihatthiādikhuppipāsikāditaṃtaṃjātivisiṭṭho sattasamūho sattanikāyo. Nippariyāyato khandhānaṃ paṭhamābhinibbatti jātīti katvā ‘‘jananaṃ jātī’’ti vatvā svāyaṃ uppādavikāro aparinipphanno yesu khandhesu icchitabbo, te teneva saddhiṃ dassetuṃ ‘‘savikārāna’’ntiādi vuttaṃ. Savikārānanti uppādasaṅkhātena vikārena savikārānaṃ. Jātiādīni hi tīṇi lakkhaṇāni dhammānaṃ vikāravisesāti. ‘‘Upasaggamaṇḍitavevacana’’nti iminā kevalaṃ upasaggena padavaḍḍhanaṃ katanti dasseti. Anupaviṭṭhākārenāti aṇḍakosaṃ, vatthikosañca ogāhanākārena. Nibbattisaṅkhātenāti āyatanānaṃ pāripūrisaṃsiddhisaṅkhātena.

Atha vā jananaṃ jātīti aparipuṇṇāyatanaṃ jātimāha. Sañjātīti sampuṇṇāyatanaṃ. Sampuṇṇā hi jāti sañjāti. Okkamanaṭṭhena okkantīti aṇḍajajalābujavasena jāti. Te hi aṇḍakosaṃ, vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbattīti saṃsedajaopapātikavasena. Te hi pākaṭā eva hutvā nibbattanti. Abhibyattā nibbatti abhinibbatti. ‘‘Jananaṃ jātī’’tiādi āyatanavasena, yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. ‘‘Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī’’ti sattavasena vuttattā sammutikathā. Pātubhāvoti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘āyatanānaṃ paṭilābho’’ti imassa padassa saṅgaho daṭṭhabbo. Ayampi hi paramatthakathāti. Ekavokārabhavādīsūti ekacatupañcavokārabhavesu. Tasmiṃ khandhānaṃ pātubhāve sati. Āyatanānaṃ paṭilābhoti ekacatuvokārabhavesu dvinnaṃ dvinnaṃ āyatanānaṃ vasena, sesesu rūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ, navannaṃ, dasannaṃ, punadasannaṃ, ekādasannañca āyatanānaṃ vasena saṅgaho daṭṭhabbo. Pātubhavantāneva, na kutoci āgatāni. Paṭiladdhāni nāma honti sattasantānassa tassa saṃvijjamānattā. Āyatanānaṃ paṭilābhoti vā āyatanānaṃ attalābho veditabbo.

389.Sabhāvaniddesoti sarūpaniddeso. Sarūpañhetaṃ jiṇṇatāya, yadidaṃ ‘‘jarā’’ti, ‘‘vayohānīti vā. Jīraṇameva jīraṇatā, jīrantassa vā ākāro tā-saddena vuttoti āha ‘‘ākārabhāvaniddeso’’ti. Khaṇḍitadantā khaṇḍitā nāma uttarapadalopena. Yassa vikārassa vasena satto ‘‘khaṇḍito’’ti vuccati, taṃ khaṇḍiccaṃ. Tathā palitāni assa santīti ‘‘palito’’ti vuccati, taṃ pāliccaṃ. Valittacatāya vā vali taco assāti valittaco.

Phalūpacārenāti phalavohārena.



我来为您直译这段巴利文：
388. "如是说"即如是依总说而说。"一切有情"遍摄语由欲遍起故为重复说明性。"有情众"即有情聚、有情集义。即于天人等差别趣中地居天等、刹帝利等、象等、饥渴等如是如是差别有情集为有情众。以无譬喻蕴初生为生故说"生为生",彼生起变异非成就,于如是蕴欲求,为显示与彼故说"有变异"等。"有变异"即以生起名变异故有变异。因生等三相为法变异差别。"增语庄严异语"以此显示仅以增语增词作。"以入行相"即以入卵膜、胎膜行相。"以生起名"即以处圆满成就名。
或"生为生"说不圆满处生。"等生"为圆满处。因圆满生为等生。以入义为入即卵生湿生生。因彼如入卵膜、胎膜入似入而取结生。以现生义为现生即湿生化生生。因彼即显明而生。显明生为现生。"生为生"等说以处、以胎二二句遍摄一切有情显示生。"彼彼有情... 现生"由依有情说故为世俗说。"出现"此中是字为初义或种类义,由此应见摄"得诸处"此句。因此亦为胜义说。"于一蕴有等"即一四五蕴有。于彼蕴出现时。"得诸处"应见于一四蕴有以二二处力,余于色界结生刹那生起五处,欲界依不圆满圆满根力七、九、十、复十、十一处摄。唯现起,非从某处来。名为得因有在有情相续。或"得诸处"应知为处自得。
389. "自性说明"即自体说明。因此为老性自体即"老"或"年退"。衰即衰性,或衰者相以性字说故说"相性说明"。齿缺名缺由略后句。由此变异力说有情"缺",彼为缺性。如是有白发谓"白发",彼为白发性。由皱皮性或有皱皮故皱皮。
"以果转用"即以果言说。

390. Cavanameva cavanatā, cavantassa vā ākāro tā-saddena vutto. Khandhā bhijjantīti ekabhavapariyāpannassa khandhasantānassa pariyosānabhūtā khandhā bhijjanti, teneva bhedena nirodhanaṃ adassanaṃ gacchanti, tasmā bhedo antaradhānaṃ maraṇaṃ. Maccumaraṇanti maccusaṅkhātaṃ ekabhavapariyāpannajīvitindriyupacchedabhūtaṃ maraṇaṃ. Tenāha ‘‘na khaṇikamaraṇa’’nti. ‘‘Maccu maraṇa’’nti samāsaṃ akatvā yo ‘‘maccū’’ti vuccati bhedo, yañca maraṇaṃ pāṇacāgo, idaṃ vuccati maraṇanti visuṃ sambandho na na yujjati. Kālakiriyāti maraṇakālo, anatikkamanīyattā visesena ‘‘kālo’’ti vuttoti tassa kiriyā, atthato cutikhandhānaṃ bhedappattiyeva, kālassa vā antakassa kiriyāti yā loke vuccati, sā cuti, maraṇanti attho. Ayaṃ sabbāpi sammutikathāva ‘‘yaṃ tesaṃ tesaṃ sattāna’’ntiādinā sattavasena vuttattā. Ayaṃ paramatthakathā paramatthato labbhamānānaṃ ruppanādisabhāvānaṃ dhammānaṃ vinassanajotanābhāvato.

Attāti bhavati ettha cittanti attabhāvo, khandhasamūho, tassa nikkhepo nikkhipanaṃ, pātanaṃ vināsoti attho. Aṭṭhakathāyaṃpana ‘‘maraṇaṃ pattassā’’tiādinā nikkhepahetutāya patanaṃ ‘‘nikkhepo’’ti phalūpacārena vuttanti dasseti. ‘‘Khandhānaṃ bhedo’’ti pabandhavasena pavattamānassa dhammasamūhassa vināsajotanāti ekadesato paramatthakathā, ‘‘jīvitindriyassa upacchedo’’ti panettha na koci vohāraleso pīti āha ‘‘jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇa’’nti. Evaṃ santepi yassa khandhabhedassa pavattattā ‘‘tisso mato, phusso mato’’ti vohāro hoti, so bhedo khandhappabandhassa anupacchinnatāya ‘‘sammutimaraṇa’’nti vattabbataṃ arahatīti āha ‘‘etadeva sammutimaraṇantipi vuccatī’’ti. Tenāha ‘‘jīvitindriyupacchedameva hī’’tiādi. Sabbaso pabandhasamucchedo hi samucchedamaraṇanti.

391.Byasanenāti anatthena. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 721) viya dhamma-saddo hetupariyāyoti āha ‘‘dukkhakāraṇenā’’ti. Socananti lakkhitabbatāya socanalakkhaṇo. Socitassa socanakassa puggalassa, cittassa vā bhāvo socitabhāvo. Abbhantareti attabhāvassa anto. Attano lūkhasabhāvatāya sosento. Thāmagamanena samantato sosanavasena parisosento.

392.‘‘Ādissa ādissa devanti paridevanti etenāti ādevo’’ti ādevana-saddaṃ katvā assumocanādivikāraṃ āpajjantānaṃ tabbikārāpattiyā so saddo kāraṇabhāvena vutto. Taṃtaṃ vaṇṇanti taṃ taṃ guṇaṃ. Tassevāti ādevaparidevasseva. Bhāvaniddesāti ‘‘ādevitattaṃ paridevitatta’’nti bhāvaniddesā.

393. Nissayabhūto kāyo etassa atthīti kāyikaṃ. Tenāha ‘‘kāyapasādavatthuka’’nti. Dukkaraṃ khamanaṃ etassāti dukkhamanaṃ, so eva attho sabhāvoti dukkhamanaṭṭho, tena. Sātavidhuratāya asātaṃ.

394. Cetasi bhavanti cetasikaṃ, taṃ pana yasmā cittena samaṃ pakārehi yuttaṃ, tasmā āha ‘‘cittasampayutta’’nti.



我来为您直译这段巴利文：
390. 死即死性,或死者相以性字说。"蕴坏"即属一有蕴相续终际蕴坏,由彼坏而灭不见,故坏为隐没死。"死死"即名为死之属一有命根断之死。故说"非刹那死"。不作"死死"复合词而"死"说为坏,"死"说为舍生命,此说为死为别相连非不应理。"作死时"即死时,因不能超越特称为"时"故彼作业,事实即死蕴至坏,或时即终作业即世间所说死、死义。此一切亦为世俗说因"彼彼有情"等依有情说故。此为胜义说因显示胜义所得变坏等自性法灭。
"自体"即心于此故为自体,即蕴集,彼舍为舍,即堕落灭义。然注释中以"已得死"等显示以舍因性堕落以果转用说为"舍"。"蕴坏"即显示相续力转起法集灭故一分胜义说,"命根断"此中无任何言说痕迹故说"命根断唯一切行相胜义死"。如是虽然,由彼蕴坏转起故有"提须死,弗沙死"言说,彼坏由蕴相续不断故应说为"世俗死"故说"此即亦说为世俗死"。故说"唯命根断"等。因一切相续断即断死。
391. "不幸"即不利。如"法无碍解"等中法字为因异名故说"苦因"。"忧"即应忧故以忧为相。忧者即忧之人或心之性为忧性。"内"即自体内。由自粗性令干。由力行遍干力令遍干。
392. "作'哀哀'而哀哭故为哀"作哀语,由彼等作流泪等变异故说彼变异为因。"彼彼德"即彼彼功德。"彼即"即哀哀即。"性说明"即"哀性哀哭性"性说明。
393. 有依止身为此故为身。故说"身净处"。难忍受为此故难受,彼即义为自性故难受义,由彼。由违乐性故不乐。
394. 心所生为心所,然彼因与心同行相相应故说"心相应"。

395. Sabbavisayapaṭipattinivāraṇavasena samantato sīdanaṃ saṃsīdanaṃ. Uṭṭhātumpi asakkuṇeyyatākaraṇavasena atibalavaṃ, virūpaṃ vā sīdanaṃ visīdanaṃ. Cittakilamathoti visīdanākārena cittassa parikhedo. Upāyāso, sayaṃ na dukkho dosattā, saṅkhārakkhandhapariyāpannadhammantarattā vā. Ye pana domanassameva ‘‘upāyāso’’ti vadeyyuṃ, te ‘‘upāyāso tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto’’ti (dhātu. 249). Imāya pāḷiyā paṭikkhipitabbā. Upa-saddo bhusatthoti āha ‘‘balavataraṃ āyāso upāyāso’’ti. Dhammamattatādīpano bhāvaniddeso dhammato aññassa kattuabhāvajotano, asati ca kattari tena kattabbassa, pariggahetabbassa ca abhāvo evāti āha ‘‘attattaniyābhāvadīpakābhāvaniddesā’’ti.

398.Jātidhammānanti ettha dhamma-saddo pakatipariyāyoti āha ‘‘jātisabhāvāna’’nti, jāyanapakatikānanti vuttaṃ hoti. Maggabhāvanāya maggabhāvanicchāhetukatā icchitabbāti tādisaṃ icchaṃ nivattento ‘‘vinā maggabhāvana’’nti āha. Aparo nayo na kho panetanti yametaṃ ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti evaṃ pahīnasamudayesu ariyesu vijjamānaṃ ajātidhammattaṃ, parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā appattabbato , anicchantassāpi bhāvanāya pattabbato na icchāya pattabbaṃ nāma hotīti evamettha attho daṭṭhabbo. Vakkhamānatthasampiṇḍanattho pi-saddoti āha ‘‘upari sesāni upādāya pi-kāro’’ti. Yanti hetuatthe karaṇe paccattavacananti āha ‘‘yenapi dhammenā’’ti. Hetuattho hi ayaṃ dhamma-saddo , alabbhaneyyabhāvo ettha hetu veditabbo. Tanti vā icchitassa vatthuno alabbhanaṃ, evamettha ‘‘yampīti yenapī’’ti vibhattivipallāsena attho vutto. Yadā pana yaṃ-saddo ‘‘iccha’’nti etaṃ apekkhati, tadā alābhavisiṭṭhā icchā vuttā hoti. Yadā pana ‘‘na labhatī’’ti etaṃ apekkhati, tadā icchāvisiṭṭho alābho vutto hoti, so pana atthato añño dhammo natthi, tathāpi alabbhaneyyavatthugatā icchāva vuttā hoti. Sabbatthāti ‘‘jarādhammāna’’ntiādinā āgatesu sabbavāresu.

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395. 由阻碍一切境行起力遍沉为遍沉。由令不能起亦不能作力极重,或不正沉为沦沉。"心疲"即以沦沉相心疲惫。忧恼,自非苦因瞋性,或由行蕴所摄他法性。然若有说唯忧为"忧恼",彼应以"忧恼与三蕴一处一界相应,与一蕴一处一界某些相应"此经文驳斥。"近"字为重义故说"更重恼为忧恼"。法性说明显示唯法,显示无异于法作者,无作者故亦无彼所作、所摄故说"显示无我我所性说明"。
398. "生法"此中法字为自性异名故说"生自性",即说生自性者。因应欲修道修道故止息如是欲说"无道修"。另一方法"然非此"即此"唉我等愿勿成生法,生亦不来"如是于已断集圣者有非生法性,于般涅槃者有生不来所欲,欲亦无修道不可得,不欲亦由修可得故不名欲可得,如是此中义应见。"亦"字摄下文义故说"上取余'亦'字"。"彼"为因义具格主格故说"由彼法"。因此法字为因义,不可得性此中应知为因。或"彼"为所欲事不得,如是此中"所亦即由彼"如是变格说义。然若"彼"字关系"欲",则说不得差别欲。若关系"不得",则说欲差别不得,然彼事实无他法,如是说唯不可得事欲。"一切处"即由"老法"等所来一切句。
集谛义释

400.Punabbhavakaraṇaṃ punobbhavo uttarapadalopaṃ katvā mano-saddassa viya purimapadassa o-kārantatā daṭṭhabbā. Atha vā sīlanaṭṭhena ika-saddena gamitatthattā kiriyāvācakassa saddassa adassanaṃ daṭṭhabbaṃ yathā ‘‘asūpabhakkhanasīlo asūpiko’’ti. Sammohavinodaniyaṃ pana ‘‘punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobbhavikā’’ti (vibha. aṭṭha. 203) attho vutto so ‘‘taddhitā’’ iti bahuvacananiddesato, vicittattā vā taddhitavuttiyā, abhidhānalakkhaṇattā vā taddhitānaṃ tesupi atthesu ponobbhavikasaddasiddhi sambhaveyyāti katvā vutto. Tattha kammunā sahajātā punabbhavaṃ deti, asahajātā kammasahāyabhūtā punabbhavāya saṃvattati, duvidhāpi punappunaṃ bhave nibbattetīti daṭṭhabbā. Nandanaṭṭhena, rañjanaṭṭhena ca nandīrāgo, yo ca nandīrāgo, yā ca taṇhāyanaṭṭhena taṇhā, ubhayametaṃ ekatthaṃ, byañjanameva nānanti taṇhā ‘‘nandīrāgena saddhiṃ atthato ekattameva gatā’’ti vuttā. Tabbhāvattho hettha saha-saddo ‘‘sanidassanā dhammā’’tiādīsu (dha. sa. dukamātikā 9) viya. Tasmā nandīrāgasahagatāti nandīrāgabhāvaṃ gatā sabbāsupi avatthāsu nandīrāgabhāvassa apaccakkhāya vattanatoti attho. Rāgasambandhena uppannassāti vuttaṃ. Rūpārūpabhavarāgassa visuṃ vuccamānattā kāmabhave eva bhavapatthanuppatti vuttāti veditabbā.

Tasmiṃ tasmiṃ piyarūpe paṭhamuppattivasena ‘‘uppajjatī’’ti vuttaṃ, punappunaṃ pavattivasena ‘‘nivisatī’’ti. Pariyuṭṭhānānusayavasena vā uppattinivesā yojetabbā. Sampattiyanti manussasobhagge, devatte ca. Attano cakkhunti savatthukaṃ cakkhuṃ vadati, sapasādaṃ vā maṃsapiṇḍaṃ. Vippasannaṃ pañcapasādanti parisuddhasuppasannanīlapītalohitakaṇhaodātavaṇṇavantaṃ. Rajatapanāḷikaṃ viya chiddaṃ abbhantare odātattā. Pāmaṅgasuttaṃ viya ālambakaṇṇabaddhaṃ. Tuṅgā uccā dīghā nāsikā tuṅganāsā, evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho, tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā, evaṃ laddhavohārā sattā attano ghānanti yojanā kātabbā. Jivhaṃ…pe… maññanti vaṇṇasaṇṭhānato, kiccato ca. Kāyaṃ…pe… maññanti ārohapariṇāhasampattiyā. Manaṃ…pe… maññanti atītādiatthacintanasamatthaṃ. Attanā paṭiladdhāni ajjhattañca sarīragandhādīni, bahiddhā ca vilepanagandhādīni. Uppajjamānā uppajjatīti yadā uppajjamānā hoti, tadā ettha uppajjatīti sāmaññena gahitā uppādakiriyā lakkhaṇabhāvena vuttā, visayavisiṭṭhā ca lakkhitabbabhāvena. Na hi sāmaññavisesehi nānattavohāro na hotīti. Uppajjamānāti vā anicchito uppādo hetubhāvena vutto, uppajjatīti nicchito phalabhāvena yadi uppajjamānā hoti, ettha uppajjatīti.

Nirodhasaccaniddesavaṇṇanā



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400. "再有作"为"再有"略后词,如"意"字前词应见为o音尾。或以习性义"ika"字表示义故,应见不显示表作业词,如"食汤习性为食汤者"。然《遣除痴迷》中说义为"给予再有,导致再有,一再生于有为再有者",彼由"多个接尾辞"多数说明,或接尾辞说明多样,或接尾辞为名相性,于彼等义中再有者字成就可能故说。其中与业俱生给予再有,不俱生为业伴而导致再有,二种皆应见为一再生于有。以欢喜义、染着义为欢喜贪,凡欢喜贪及以渴爱义为渴爱,此二同义,文字不同故说渴爱"与欢喜贪义同一"。此中"与"字为彼性义如"有见法"等。故"俱欢喜贪"即成欢喜贪性,于一切位不舍欢喜贪性而转义。说由贪相应而生。因别说色无色有贪故应知说欲有中生有欲。
于彼彼可爱色依初生力说"生",依一再转起力说"住"。或应配初生住依现行随眠力。"于圆满"即人类美好及天界。"自眼"说有处眼,或有净肉团。"清净五净"即清净极净青黄赤黑白色。如银管孔因内白。如绒线绳系耳垂。高挺长鼻为高鼻,如是得名自鼻。或读作"得名",此时高鼻彼等为高鼻者,如是得名有情自鼻应如是配合。"舌... 想"由色形及作用。"身... 想"由高大圆满。"意... 想"由能思过去等义。自己所得内身香等及外涂香等。"正生而生"即当正生时于此生,以普遍所取生作业说为相性,以境差别应标相。因普遍差别非无异名故。或"正生"说不欲生为因性,"生"说所欲为果性,若正生则于此生。
灭谛义释

401. ‘‘Sabbāni nibbānavevacanānevā’’ti vatvā tamatthaṃ pākaṭataraṃ kātuṃ ‘‘nibbānañhī’’tiādi āraddhaṃ. Tattha āgammāti nimittaṃ katvā. Nibbānahetuko hi taṇhāya asesavirāganirodho. Khayagamanavasena virajjati. Appavattigamanavasena nirujjhati. Anapekkhatāya cajanavasena, hānivasena vā cajīyati. Puna yathā nappavattati, tathā dūra khipanavasena paṭinissajjīyati. Bandhanabhūtāya mocanavasena muccati. Asaṃkilesavasena na allīyati. Kasmā panetaṃ nibbānaṃ ekameva samānaṃ nānānāmehi vuccatīti? Paṭipakkhanānatāyāti dassento ‘‘ekameva hī’’tiādimāha. Saṅkhatadhammavidhurasabhāvattā nibbānassa nāmānipi guṇanemittikattā saṅkhatadhammavidhurāneva hontīti vuttaṃ ‘‘sabbasaṅkhatānaṃ nāmapaṭipakkhavasenā’’ti. Asesaṃ virajjati taṇhā etthāti asesavirāgoti. Esa nayo sesesupi. Ayaṃ pana viseso – natthi etassa uppādo, na vā etasmiṃ adhigate puggalassa uppādoti anuppādo, asaṅkhatadhammo. ‘‘Appavatta’’ntiādīsupi iminā nayena attho veditabbo. Āyūhanaṃ samudayo, tappaṭipakkhavasena anāyūhanaṃ.

Taṇhā appahīne sati yattha uppajjati, pahāne pana sati tattha tatthevassā abhāvo sudassitoti āha ‘‘tattheva abhāvaṃ dassetu’’nti. Apaññattinti apaññāpanaṃ, ‘‘titta alābu atthī’’ti vohārābhāvaṃ vā. Tittaalābuvalliyā appavattiṃ icchanto puriso viya ariyamaggo, tassa tassā appavattininnacittassa mūlacchedanaṃ viya maggassa nibbānārammaṇassa taṇhāya pahānaṃ, tadappavatti viya taṇhāya appavattibhūtaṃ nibbānaṃ daṭṭhabbaṃ.

Dutiyaupamāyaṃ dakkhiṇadvāraṃ viya nibbānaṃ, coraghātakā viya maggo. Dakkhiṇadvāre ghātitāpi corā pacchā ‘‘aṭaviyaṃ corā ghātitā’’ti vuccanti, evaṃ nibbānaṃ āgamma niruddhāpi taṇhā ‘‘cakkhādīsu niruddhā’’ti vuccati tattha kiccakaraṇābhāvatoti daṭṭhabbaṃ. Purimā vā upamā maggena niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttā, pacchimā nibbānaṃ āgamma niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttāti ayaṃ etāsaṃ viseso.

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401. 说"一切皆涅槃异名"后,为使此义更明显而开始"因涅槃"等。其中"依"即作因。因涅槃为因爱尽离灭。由趣尽力离染。由趣不转力灭。由无期待舍力或损力而舍。为令不再转起,由远弃力舍离。由解脱束缚力解脱。由无染力不着。何故此涅槃虽唯一而说种种名?为显示由对治差别说"唯一"等。由涅槃有违有为法性故,由名缘功德故名亦有违有为法故说"依一切有为名对治力"。于此爱尽离故为尽离。余亦此理。然此差别 - 无此生起,或得此人无生起为无生,无为法。于"不转"等亦应依此理了知义。造作为集,依彼对治力为无造作。
爱未断时于何处生起,断时即于彼彼无故说"为显示于彼即无"。"无想"即无想定,或如"有苦瓜"言说无。应见如欲苦瓜藤不转起男子如圣道,如彼心倾向彼不转起断根如道缘涅槃断爱,如彼不转起如爱不转起涅槃。
第二譬喻中如南门为涅槃,如杀贼者为道。虽贼于南门杀后说"贼于林中杀",如是依涅槃灭爱亦说"于眼等灭"应见由彼无作用故。或前譬喻为显示由道灭应说"于可爱可乐色灭",后譬喻为显示依涅槃灭应说"于可爱可乐色灭",此为彼等差别。
道谛义释;

402.Aññamaggapaṭikkhepanatthanti titthiyehi parikappitassa maggassa dukkhanirodhagāminipaṭipadābhāvapaṭikkhepanatthaṃ, aññassa vā maggabhāvapaṭikkhepo aññamaggapaṭikkhepo, tadatthaṃ. ‘‘Aya’’nti pana attano, tesu ca bhikkhūsu ekaccānaṃ paccakkhabhāvato āsannapaccakkhavacanaṃ. Ārakattāti niruttinayena ariyasaddasiddhimāha. Ariyabhāvakarattāti ariyakaraṇo ariyoti uttarapadalopena, puggalassa ariyabhāvakarattā ariyaṃ karotīti vā ariyo, ariyaphalapaṭilābhakarattā vā ariyaṃ phalaṃ labhāpeti janetīti ariyo. Purimena cettha attano kiccavasena, pacchimena phalavasena ariyanāmalābho vuttoti daṭṭhabbo. Catusaccapaṭivedhāvahaṃ kammaṭṭhānaṃ catusaccakammaṭṭhānaṃ, catusaccaṃ vā uddissa pavattaṃ bhāvanākammaṃ yogino sukhavisesānaṃ ṭhānabhūtanti catusaccakammaṭṭhānaṃ. Purimāni dve saccānivaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivattitadadhigamupāyabhāvato. Vaṭṭe kammaṭṭhānābhiniveso sarūpato pariggahasabbhāvato. Vivaṭṭe natthi avisayattā, visayatte ca payojanābhāvato. Purimāni dve saccāni uggaṇhitvāti sambandho. Kammaṭṭhānapāḷiyā hi tadatthasallakkhaṇena vācuggatakaraṇaṃ uggaho. Tenāha ‘‘vācāya punappunaṃ parivattento’’ti. Iṭṭhaṃ kantanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvoyeva ca tattha kammakaraṇaṃ daṭṭhabbaṃ.

Ekapaṭivedhenevāti ekañāṇeneva paṭivijjhanena. Paṭivedho paṭighātābhāvena visaye nissaṅgacārasaṅkhātaṃ nibbijjhanaṃ. Abhisamayo avirajjhitvā visayassa adhigamasaṅkhāto avabodho. ‘‘Idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti paricchinditvā jānanameva vuttanayena paṭivedhoti pariññāpaṭivedho, tena. Idañca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavattiṃ gahetvā vuttaṃ, na pana maggañāṇassa ‘‘idaṃ dukkha’’ntiādinā (ma. ni. 2.484; 

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402. "否定他道义"即否定外道所设想道为趣苦灭道义,或否定他道性为否定他道,为彼义。说"此"因对自己及彼等比丘某些现证故近现证语。"远离"依词源法说圣字成就。"作圣性"即作圣为圣略后词,因作人圣性为圣,或因作令得圣故令得生圣果为圣。此中应见由前依自作用,由后依果得圣名。引导通达四谛业处为四谛业处,或缘四谛转起修业为瑜伽者殊胜乐处故四谛业处。前二谛为轮回因为转起因性。后为出轮回因为灭及证得彼方便性。轮回中有业处专注因自体摄取有故。出轮回中无因非境界,若为境界亦无作用故。关联"学习前二谛"。因以了解彼义业处文而诵学为学习。故说"以语一再转"。"可意可爱"显示于灭道倾向性,非欢喜,应见即彼倾向性为彼中作业。
"唯一通达"即一智通达。通达即无碍于境界无著行名贯通。现观即不失于境界名证得了悟。"此苦,尔许苦,非更多"限定了知即如说方式通达为遍知通达,由彼。此由如是彼智转起后于苦自性等限定无痴,取如是转起而说,非道智如"此苦"等;

3.104) pavattanato. Pahīnassa puna appahātabbatāya pakaṭṭhaṃ hānaṃ cajanaṃ samucchindanaṃ, pahānameva vuttanayena paṭivedhoti pahānapaṭivedho, tena. Ayampi yasmiṃ kilese appahīyamāne maggabhāvanāya na bhavitabbaṃ, asati ca maggabhāvanāya yo uppajjeyya, tassa kilesassa paṭighātaṃ karontassa anuppattidhammataṃ āpādentassa ñāṇassa tathāpavattiyaṃ paṭighātābhāvena nissaṅgacāraṃ upādāya evaṃ vutto. Sacchikiriyā paccakkhakaraṇaṃ anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ ‘‘idaṃ ta’’nti yathāsabhāvato gahaṇaṃ, sā eva vuttanayena paṭivedhoti sacchikiriyāpaṭivedho, tena. Ayaṃ panassa āvaraṇassa asamucchindanato ñāṇaṃ nirodhaṃ ālambituṃ na sakkoti, tassa samucchindanato taṃ sarūpato vibhāventameva pavattatīti evaṃ vutto. Bhāvanā uppādanā, vaḍḍhanā ca. Tattha paṭhamamagge uppādanaṭṭhena, dutiyādīsu vaḍḍhanaṭṭhena, ubhayatthāpi vā ubhayathāpi veditabbaṃ. Paṭhamamaggepi hi yathārahaṃ vuṭṭhānagāminiyaṃ pavattaṃ parijānanādiṃ vaḍḍhento pavattoti vaḍḍhanaṭṭhena bhāvanā sakkā viññātuṃ. Dutiyādīsupi appahīnakilesappahānato, puggalantarabhāvasādhanato ca uppādanaṭṭhena bhāvanā sakkā viññātuṃ, sā eva vuttanayena paṭivedhoti bhāvanāpaṭivedho, tena. Ayampi hi yathā ñāṇe pavatte pacchā maggadhammānaṃ sarūpaparicchede sammoho na hoti, tathā pavattimeva gahetvā vutto.

Tiṭṭhantu tāva yathādhigatā maggadhammā, yathāpavattesu phaladhammesupi ayaṃ yathādhigatasaccadhammesu viya vigatasammohova hoti. Tenevāha ‘‘diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo’’ti (mahāva. 18; dī. ni. 1.299; ma. ni. 

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3.104. 转起。已断不须再断故殊胜舍离断除,断即如说方式通达为断通达,由彼。此亦于未断烦恼不应修道,无修道则彼生起,对治彼烦恼令成不生法性智如是转起无碍无著行取如是说。作证即现前作,舍闻传相寻思等由自体作所缘"此是彼"如自性取,彼即如说方式通达为作证通达,由彼。然此由未断障碍智不能缘灭,由断彼如实显现而转起故如是说。修即生起及增长。此中于初道以生起义,于第二等以增长义,或二处皆应知二义。因初道亦增长随起转出转起遍知等而转故可知以增长义为修。第二等亦由断未断烦恼,成就异补特伽罗性故可知以生起义为修,彼即如说方式通达为修通达,由彼。因此亦如智转起后于道法自性限定无痴,取如是转起而说。
且置如是证得道法,如转起果法中此亦如于已证谛法无痴。故说"已见法已得法已知法已深入法"。

2.69) yato sacassa dhammatāsañcoditā yathādhigatasaccadhammālambaniyo maggavīthito parato maggaphalapahīnāvasiṭṭhakilesanibbānānaṃ paccavekkhaṇā pavattanti, dukkhasaccammopi sakkāyadiṭṭhiādayo. Ayañca atthavaṇṇanā ‘‘pariññābhisamayenā’’tiādīsupi vibhāvetabbā. Ekābhisamayena abhisametīti etthāha vitaṇḍavādī ‘‘ariyamaggañāṇaṃ catūsu saccesu nānābhisamayavasena kiccakara’’nti, so abhidhamme (kathā. 274) odhisokathāya saññāpetabbo. Idāni tameva ekābhisamayaṃ vitthāravasena vibhāvetuṃ ‘‘evamassā’’tiādi vuttaṃ. ‘‘Pubbabhāge…pe… paṭivedho hotī’’ti kasmā vuttaṃ, nanu paṭivedho pubbabhāgiyo na hotīti? Saccametaṃ nippariyāyato, idha pana uggahādivasena pavatto avabodho pariyāyato tathā vutto. Paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuttaṃ, na paṭivijjhanasabhāvaṃ. Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato, pariññāditoti attho. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Sāti paccavekkhaṇā. Idhāti imasmiṃ ṭhāne. Uggahādīsu vuccamānesu na vuttā anavasarattā. Adhigame hi sati tassā siyā avasaro.

Taṃyeva hi anavasaraṃ dassetuṃ ‘‘imassa cā’’tiādi vuttaṃ. Pubbe pariggahatoti kammaṭṭhānapariggahato pubbe. Uggahādivasena saccānaṃ pariggaṇhanañhi pariggaho. Tathā tāni pariggaṇhanato manasikāradaḷhatāya pubbabhāgiyā dukkhapariññādayo honti yevāti āha ‘‘pariggahato paṭṭhāya hotī’’ti. Aparabhāgeti maggakkhaṇe. Duddasattāti attano pavattikkhaṇavasena pākaṭānipi pakatiñāṇena sabhāvarasato daṭṭhuṃ asakkuṇeyyattā. Gambhīreneva ca bhāvanāñāṇena, tathāpi matthakappattena ariyamaggañāṇeneva yāthāvato passitabbattā gambhīrāni. Tenāha ‘‘lakkhaṇapaṭivedhato pana ubhayampi gambhīra’’nti. Itarāni asaṃkiliṭṭhaasaṃkilesikatāya accantasukhappattāya anuppattibhavatāya, anuppannapubbatāya ca pavattivasena apākaṭattā ca paramagambhīrattā, tathā paramagambhīrañāṇeneva passitabbatāya pakatiñāṇena daṭṭhuṃ na sakkuṇeyyānīti duddasāni. Tenāha ‘‘itaresaṃ panā’’tiādi. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ, dukkarataratañca upamāhi dasseti ‘‘bhavaggaggahaṇattha’’ntiādinā. Paṭivedhakkhaṇeti ariyassa maggassa catusaccasampaṭivedhakkhaṇe. Ekameva taṃ ñāṇanti dukkhādīsu pariññādikiccasādhanavasena ekameva taṃ maggañāṇaṃ hoti.

Imesu tīsu ṭhānesūti imesu viramitabbatāvasena jotitesu tīsu kāmabyāpādavihiṃsāvitakkavatthūsu. Visuṃ visuṃ uppannassa tividhaakusalasaṅkappassa. Padapacchedatoti ettha gatamaggo ‘‘pada’’nti vuccati, yena ca upāyena kāraṇena kāmavitakko uppajjati, so tassa gatamaggoti tassa pacchedo ghāto padapacchedo, tato padapacchedato. Anuppattidhammatāpādanaṃ anuppattisādhanaṃ, tassa vasena. Maggakiccasādhanena maggaṅgaṃ pūrayamāno ekova tividhakiccasādhano kusalasaṅkappo uppajjati. Tividhākusalasaṅkappasamucchedanameva hettha tividhakiccasādhanaṃ daṭṭhabbaṃ. Iminā nayena ‘‘imesu catūsu ṭhānesū’’tiādīsupi attho veditabbo.


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2.69. 由此若彼法性催促,缘如证谛法,道路之后转起道果已断余烦恼涅槃省察,苦谛亦有身见等。此义释于"遍知现观"等亦应显示。"以一现观现观"此中诡辩论者说"圣道智于四谛以种种现观力作用",彼应以论藏别说令知。今为以广说显示彼一现观故说"如是彼"等。何故说"前分...通达",通达非前分耶?此诚如是无譬喻,然此依学习等转起了悟方便说如是。或由通达因性依学习等转起苦等前分智说"通达",非通达自性。由作用即由前分苦等智所作作用此成就,或由此智显示苦等作用,即遍知等义。"所缘通达"说作证通达。"彼"即省察。"此"即此处。学习等说时不说因无机会。因有证得彼有机会。
为显示彼即无机会故说"此"等。"前摄受"即业处摄受前。因依学习等摄受谛为摄受。如是摄受彼等由作意坚固故前分有苦遍知等故说"从摄受起有"。"后分"即道刹那。"难见"即虽依自转起刹那显现亦由自性凡智不能见。由甚深修慧,如是亦由至顶圣道智如实应见故甚深。故说"然由相通达二俱甚深"。余由无染无可染故得究竟乐故成无生有故,未曾生故及转起不显故极甚深,如是唯极甚深智应见故凡智不能见故难见。故说"然余"等。"加行"即作业或精进。显示彼更大应欲及更难作以譬喻"为取有顶"等。"通达刹那"即圣道通达四谛刹那。"唯一彼智"即依成就苦等遍知等作用唯一彼道智。
"此三处"即此依应离显示三欲恚害寻处。各别生起三不善寻。"由断路"此中所行道说为"路",由彼方便因缘欲寻生起,彼为彼所行道故彼断灭为断路,由彼断路。令成不生法性为成就不生,由彼力。以成就道作用满足道分生起唯一成就三作用善寻。应见此中即断三不善寻为成就三作用。依此理亦应知"此四处"等义。


Musāvādāveramaṇiādayoti ettha yasmā sikkhāpadavibhaṅge (vibha. 703) viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānīti āgatānīti tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti (vibha. aṭṭha. 703) sammohavinodaniyaṃ vuttaṃ, tasmā keci ‘‘ādi-saddena na kevalaṃ pisuṇavācā veramaṇiādīnaṃyeva saṅgaho, atha kho tādisānaṃ cetanānampi saṅgaho’’ti vadanti, taṃ pubbabhāgavasena vuccamānattā yujjeyya, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā, maggakkhaṇe pana viratiyova icchitabbā cetanānaṃ amaggaṅgattā. Ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyaṃ aṅgattayatāsiddhito ca.

Bhikkhussa ājīvahetukaṃ kāyavacīduccaritaṃ nāma ayoniso āhārapariyesanahetukameva siyāti āha ‘‘khādanīya…pe… duccarita’’nti. Kāyavacīduccaritaggahaṇañca kāyavacīdvāreyeva ājīvapakopo, na manodvāreti dassanatthaṃ. Tenāha ‘‘imesuyeva sattasu ṭhānesū’’ti.

Anuppannānanti asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannānaṃ. Aññathā hi anamatagge saṃsāre anuppannā pāpakā akusalā dhammā nāma na santi. Tenāha ‘‘ekasmiṃ bhave’’tiādi. Yasmiṃ bhave ayaṃ imaṃ vīriyaṃ ārabhati, tasmiṃ ekasmiṃ bhave.Janetīti uppādeti. Tādisaṃ chandaṃ kurumāno evaṃ chandaṃ janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃpavattetīti kāyikacetasikavīriyaṃ pakārato vatteti. Vīriyena cittaṃ paggahitaṃ karotīti teneva sahajātavīriyena cittaṃ ukkhipento kosajjapātato nisedhanena paggahitaṃ karoti. Padahanaṃ pavattetīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

Uppannapubbānanti sadisavohārena vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittiri, tāni eva osadhānī’’ti. Tenāha ‘‘idāni tādise’’ti. Uppannānanti ‘‘anuppannā’’ti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānanti ettha kusalāti uttarimanussadhammā adhippetā, tesañca uppādo nāma adhigamo paṭilābho, tappaṭikkhepena anuppādo appaṭilābhoti āha ‘‘appaṭiladdhānaṃ paṭhamajjhānādīna’’nti. ‘‘Ṭhitiyā vīriyaṃ ārabhatī’’ti vutte na khaṇaṭhiti adhippetā tadatthaṃ vīriyārabbhena payojanābhāvato, atha kho pabandhaṭhiti adhippetāti āha ‘‘punappunaṃ uppattipabandhavasena ṭhitattha’’nti. Sammussanaṃ paṭipakkhadhammavasena adassanamupagamananti tappaṭikkhepena asammussanaṃ asammosoti āha ‘‘asammosāyāti avināsanattha’’nti. Bhiyyobhāvo punappunaṃ bhavanaṃ, so pana uparūpari uppattīti āha ‘‘uparibhāvāyā’’ti. Vepullaṃ abhiṇhappavattiyā paguṇabalavabhāvāpattīti vuttaṃ ‘‘vepullāyāti vipulabhāvāyā’’ti, mahantabhāvāyāti attho. Bhāvanāya paripūraṇatthanti jhānādibhāvanāparibrūhanatthaṃ.

Catūsuṭhānesūti anuppannākusalānuppādanādīsu catūsu ṭhānesu. Kiccasādhanavasenāti catubbidhassapi kiccassa ekajjhaṃ nipphādanavasena.


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"离妄语等"此中因学处分别中说离欲思惟及一切相应法为学处,故于彼《遣除痴迷》依主要离欲思惟力说"亦为离亦为思惟",故有人说"等字不仅摄离离间语等,亦摄如是思惟",彼由说前分故可通,或于离妄语等时为离,于说善语等时为思惟应配合,然道刹那唯应欲离因思惟非道分。如一智为苦等智,如一离为离妄语等,因一思惟无成就正语等三作用自性故不成正语等性,由彼成就故不成三分性。
比丘活命缘身语恶行名唯非理求食缘故说"食...恶行"。取身语恶行为显示活命过失唯于身语门,非意门。故说"唯此七处"。
"未生"即依非现行或未经历所缘。否则轮回无始中无所谓未生恶不善法。故说"一有"等。此人于此生起此精进,于彼一有。"生"即令生。作如是欲即名生欲。"作精进"即作行作勤。"运行精进"即种种运行身心精进。"由精进摄持心"即由彼俱生精进举心,以遮止堕懈怠令摄持。"运行勤"即作勤精进。此四句顺次应配习修多作常作。
"曾生"依同名说。因于彼相似有彼言说如"彼即鹌鹑,彼即药"。故说"今如是"。"已生"即不应说"未生"。"为断"即为舍。"未生善"此中善谓上人法,彼等生名证得获得,否定彼为未生未得故说"未得初禅等"。说"为住起精进"非谓刹那住因无为彼起精进用,然谓相续住故说"为一再生起相续住"。失念为由对治法不见而去,否定彼为不失念即不忘故说"不忘即不失坏"。增即一再生,彼为上上生起故说"为上"。广大为由数数转起成熟有力故说"为广大即广大性",为大性义。"为修圆满"即为圆满禅等修习。
"四处"即生未生不善等四处。"依作用成就"即同时成就四种作用。


Jhānāni pubbabhāgepi maggakkhaṇepi nānāti yadipi samādhiupakārakehi abhiniropanānumajjanasampiyāyanabrūhanasantasukhasabhāvehi vitakkādīhi sampayogabhedato bhāvanātisayappavattānaṃ catunnaṃ jhānānaṃ vasena sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāppahānacatusatikiccaṃ, eko samādhi catujhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi eva maggakkhaṇe pīti attho. Nānāmaggavasenāti paṭhamamaggādinānāmaggavasena jhānāni nānā. Dutiyādayopi maggā dutiyādīnaṃ jhānānaṃ. Ayaṃ panassāti ettha maggabhāvena catubbidhampi ekattena gahetvā ‘‘assā’’ti vuttaṃ, assa maggassāti attho. Ayanti pana ayaṃ jhānavasena sabbasadisasabbāsadisekaccasadisatā viseso.

Pādakajjhānaniyamena hotīti idha pādakajjhānaniyamaṃ dhuraṃ katvā vuttaṃ, yathā cettha, evaṃ sammohavinodaniyampi (vibha. aṭṭha. 205). Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 350) pana vipassanāniyamo vutto sabbavādāvirodhato, idha pana sammasitajjhānapuggalajjhāsayavādanivattanato pādakajjhānaniyamo vutto. Vipassanāniyamo pana sādhāraṇattā idhāpi na paṭikkhittoti daṭṭhabbo. Aññe ca ācariyavādā parato vakkhamānā vibhajitabbāti yathāvuttameva tāva pādakajjhānaniyamaṃ vibhajanto āha ‘‘pādakajjhānaniyamena tāvā’’ti. Paṭhamajjhāniko hoti, yasmā āsannapadese vuṭṭhitasamāpatti maggassa attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. Paripuṇṇāneva hontīti aṭṭha satta ca hontīti attho. Satta honti sammāsaṅkappassa abhāvato. Cha honti pītisambojjhaṅgassa abhāvato. Maggaṅgabojjhaṅgānaṃ sattachabhāvaṃ atidisati ‘‘esa nayo’’ti. Arūpe catukkapañcakajjhānaṃ…pe… vuttaṃ aṭṭhasāliniyanti adhippāyo. Nanu tattha ‘‘arūpe tikacatukkajjhānaṃ uppajjatī’’ti (dha. sa. aṭṭha. 350) vuttaṃ , na ‘‘catukkapañcakajjhāna’’nti? Saccametaṃ, yesu pana saṃsayo atthi, tesaṃ uppattidassanena , tena atthato ‘‘catukkapañcakajjhānaṃ uppajjatī’’ti vuttameva hotīti evamāhāti veditabbaṃ. Samudāyañca apekkhitvā ‘‘tañca lokuttaraṃ, na lokiya’’nti āha ‘‘avayavekattaṃ liṅgasamudāyassa visesakaṃ hotī’’ti. Catutthajjhānameva hi tattha lokiyaṃ uppajjati, na catukkaṃ, pañcakaṃ vāti. Ettha kathanti pādakajjhānassa abhāvā kathaṃ daṭṭhabbanti attho. Taṃjhānikāvassa tattha tayo maggā uppajjanti, tajjhānikaṃpaṭhamaphalādiṃ pādakaṃ katvā uparimaggabhāvanāyāti adhippāyo. Tikacatukkajjhānikaṃ pana maggaṃ bhāvetvā tattha uppannassa arūpacatutthajjhānaṃ, tajjhānikaṃ phalañca pādakaṃ katvā uparimaggabhāvanāya aññajhānikāpi uppajjantīti, jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpattipādakaṃ, na sammasitabbāti phalassāpi pādakatā daṭṭhabbā.

Keci panāti moravāpīmahādattattheraṃ sandhāyāha. Puna kecīti tipiṭakacūḷābhayattheraṃ . Tatiyavāre kecīti ‘‘pādakajjhānameva niyametī’’ti evaṃ vādinaṃ tipiṭakacūḷanāgattherañceva anantaraṃ vutte dve ca there ṭhapetvā itare there sandhāya vadati.



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"禅那于前分及道刹那俱异"即虽由定助伴寻等以安立、随顺、亲近、增长、寂静乐自性相应差别,依增胜修转起四禅而分别正定,然如精进不生不善等四精进作用,如念于不净、苦、无常、无我身等断除净等想四念作用,一定不成就四禅定作用,故前分唯初禅定于道刹那亦然,如是前分唯第四禅定于道刹那亦然义。"依种种道"即依初道等种种道禅那异。第二等道属第二等禅。"此彼"此中取道性四种为一说"彼",即彼道义。"此"即此依禅全同、全异、部分同之差别。
"依基础禅决定"此中以基础禅决定为主说,如此处,如是《遣除痴迷》中。然《殊胜义注》说观决定因不违一切说,此中说基础禅决定因遮止已观禅、补特伽罗意乐说。然观决定因普遍故应见此亦不排除。其他诸师说应后分别故先分别如说基础禅决定说"且依基础禅决定"。为初禅者,因邻近处出定令道与自相似如地色于蜥蜴色。"即圆满"即为八七义。为七因无正思惟。为六因无喜觉支。以"此理"旁引道分觉支为七六。"于无色四禅五禅...说《殊胜义注》"为意趣。然彼说"于无色生起三禅四禅"非"四禅五禅"耶?诚然,然对有疑者显示生起,由此义说"生起四禅五禅"故如是说应知。依总合说"彼为出世间非世间"说"支分同性为总合语差别"。因彼处唯第四禅生起世间,非四禅或五禅。"此中如何"即无基础禅如何应见义。意趣为彼处生起彼禅三道,以彼禅初果等为基础修上道。然修三禅四禅道,彼处生者以无色第四禅及彼禅果为基础修上道亦生起异禅,由禅支等决定前行定为基础,非应观故应见果亦为基础。
"有人"谓摩罗瓦毗大达多长老。"又有人"谓三藏小阿跋长老。第三处"有人"谓除说"唯基础禅决定"如是说者三藏小龙长老及前说二长老外余长老而说。

403. Sasantatipariyāpannānaṃ dukkhasamudayānaṃ appavattibhāvena pariggayhamāno nirodhopi sasantatipariyāpanno viya hotīti katvā vuttaṃ ‘‘attano vā cattāri saccānī’’ti. Parassa vāti etthāpi eseva nayo. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi, lokasamudayañca paññāpemi, lokanirodhañca paññāpemi, lokanirodhagāminipaṭipadañca paññāpemī’’ti (saṃ. ni. 1.107; a. ni. 4.45) kathaṃ pana ādikammiko nirodhamaggasaccāni pariggaṇhātīti? Anussavādisiddhamākāraṃ pariggaṇhāti. Evañca katvā lokuttarabojjhaṅge uddissāpi pariggaho na virujjhati. Yathāsambhavatoti sambhavānurūpaṃ, ṭhapetvā nirodhasaccaṃ sesasaccavasena samudayavayāti veditabbāti attho.

Catusaccapabbavaṇṇanā niṭṭhitā.

Dhammānupassanāvaṇṇanā niṭṭhitā.

404. ‘‘Aṭṭhikasaṅkhalikaṃ samaṃsa’’ntiādikā satta sivathikā aṭṭhikakammaṭṭhānatāya itarāsaṃ uddhumātakādīnaṃ sabhāvenevāti navannaṃ sivathikānaṃ appanākammaṭṭhānatā vuttā. Dveyevāti ānāpānaṃ, dvattiṃsākāroti imāni dveyeva. Abhinivesoti vipassanābhiniveso, so pana sammasaniyadhammapariggaho. Iriyāpathā, ālokitādayo ca rūpadhammānaṃ avatthāvisesamattatāya na sammasanupagā viññattiādayo viya. Nīvaraṇabojjhaṅgā ādito na pariggahetabbāti vuttaṃ ‘‘iriyāpatha…pe… na jāyatī’’ti. Kesādiapadesena tadupādānadhammā viya iriyāpathādiapadesena tadavatthā rūpadhammā pariggayhanti, nīvaraṇādimukhena ca taṃsampayuttā, taṃnissayadhammāti adhippāyena mahāsivatthero ca iriyāpathādīsupi ‘‘abhiniveso jāyatī’’ti avoca. ‘‘Atthi nu kho me’’tiādi pana sabhāvato iriyāpathādīnaṃ ādikammikassa anicchitabhāvadassanaṃ. Apariññāpubbikā hi pariññāti.

Kāmaṃ ‘‘idha bhikkhave bhikkhū’’tiādinā uddesaniddesesu tattha tattha bhikkhuggahaṇaṃ kataṃ taṃpaṭipattiyā bhikkhubhāvadassanatthaṃ, desanā pana sabbasādhāraṇāti dassetuṃ ‘‘yo hi koci bhikkhave’’ icceva vuttaṃ, na bhikkhu yevāti dassento ‘‘yo hi koci bhikkhu vā’’tiādimāha. Dassanamaggena ñātamariyādaṃ anatikkamitvā jānantī sikhāppattā aggamaggapaññā aññā nāma, tassa phalabhāvato aggaphalaṃ pīti āha ‘‘aññāti arahatta’’nti.

Appatarepi kāle sāsanassa niyyānikabhāvaṃ dassentoti yojanā. Niyyātentoti nigamento.

Mahāsatipaṭṭhānasuttavaṇṇanāya līnatthappakāsanā.

10. Pāyāsirājaññasuttavaṇṇanā



我来为您直译这段巴利文：
403. 说"自己四谛"是因摄受属自相续苦集不转起故,灭亦似属自相续。"或他"此中亦此理。故世尊说"我于此一寻有命有想身中施设世间、世间集、世间灭、趣世间灭道"。然初学者如何摄受灭道谛?摄受传闻等成就相。如是作不违缘出世间觉支摄受。"随生"即随顺生起,应知除灭谛依余谛集灭义。
四谛品释毕。
法随观释毕。
404. "有肉骨锁"等七墓地因骨业处性,其他胀等以自性故说九墓地为安止业处性。"唯二"即入出息、三十二行此二。"专注"即观专注,彼即摄受应观法。威仪、观察等因为色法差别状态故非可观如表等。障碍觉支初不应摄受故说"于威仪...不生"。如依发等而摄受彼所取诸法,如是依威仪等摄受彼状态色法,及由障碍等门彼相应、彼所依法义故大寺长老说"于威仪等亦生专注"。然"我岂有"等显示初学者依自性不希望威仪等。因遍知前有遍知。
虽依"诸比丘于此比丘"等以列举解说彼彼取比丘为显示彼行比丘性,然说普遍故为显说"诸比丘若有谁"非唯比丘故说"若有谁比丘或"等。知以见道知界限不超越为至顶上道慧名智,因彼为果故上果亦故说"智即阿罗汉"。
显示少时教导出离性为结合。结论为结集。
大念处经注释明隐义。
10.波耶斯王子经注释

406. Bhagavatā evaṃ gahitanāmattāti yojanā. Yasmā rājaputtā loke ‘‘kumāro’’ti voharīyanti. Ayañca rañño kittimaputto, tasmā āha ‘‘rañño…pe… sañjāniṃsū’’ti.

Assāti therassa. Puññāni karonto kappasatasahassaṃ devesu ceva manussesu ca uppajjitvā visesaṃ nibbattetuṃ nāsakkhi indriyānaṃ aparipakkattā. Tatiyadivaseti pabbataṃ āruḷhadivasato tatiye divase.

Tesaṃ sāvakabodhiyā niyatatāya, puññasambhārassa ca sātisayattā vinipātaṃ agantvā ekaṃ buddhantaraṃ…pe… anubhavantānaṃ. Devatāyāti pubbe sahadhammacāriniyā suddhāvāsadevatāya.

‘‘Kuladārikāya kucchimhi uppanno’’ti vatvā taṃ evassa uppannabhāvaṃ mūlato paṭṭhāya dassetuṃ ‘‘sā cā’’tiādi vuttaṃ. Tattha sāti kuladārikā. Ca-saddo byatirekattho, tena vuccamānaṃ visesaṃ joteti. Kulagharanti patikulagehaṃ. Gabbhanimittanti gabbhassa saṇṭhitabhāvanimittaṃ. Satipi visākhāya ca sāvatthivāsikulapariyāpannatte tassā tattha padhānabhāvadassanatthaṃ ‘‘visākhañcā’’ti vuttaṃ yathā ‘‘brāhmaṇā āgatā vāsiṭṭhopi āgato’’ti. Devatāti idhapi sā eva suddhāvāsadevatā. Pañheti ‘‘bhikkhu bhikkhu ayaṃ vammiko’’tiādinā (ma. ni. 1.249) āgate pannarasapañhe.

Setabyāti itthiliṅgavasena tassa nagarassa nāmaṃ.Uttarenāti ena-saddayogena ‘‘setabya’’nti upayogavacanaṃ pāḷiyaṃ vuttaṃ. Atthavacanena pana uttarasaddaṃ apekkhitvā setabyatoti nissakkappayogo kato. Anabhisittakarājāti khattiyajātiko abhisekaṃ appatto.

Pāyāsirājaññavatthuvaṇṇanā

407.Diṭṭhiyevadiṭṭhigatanti gata-saddena padavaḍḍhanamāha, diṭṭhiyā vā gatamattaṃ diṭṭhigataṃ, ayāthāvaggāhitāya gantabbābhāvato diṭṭhiyā gahaṇamattaṃ, kevalo micchābhinivesoti attho, taṃ pana diṭṭhigataṃ tassa ayonisomanasikārādivasena uppajjitvā paṭipakkhasammukhībhāvābhāvato, anurūpāhāralābhato ca samudācārappattaṃ jātanti pāḷiyaṃ ‘‘uppannaṃ hotī’’ti vuttaṃ. Taṃ taṃ kāraṇaṃ apadisitvāti tato idhāgacchanakassa, ito tattha gacchanakassa ca apadisanato ‘‘tattha tattheva sattānaṃ ucchijjanato’’ti evamādi taṃ taṃ kāraṇaṃ paṭirūpakaṃ apadisitvā.

408. Āpannānadhippetatthavisaye ayaṃ purā-saddapayogoti āha ‘‘purā…pe… saññāpetīti yāva na saññāpetī’’ti.

Candimasūriyaupamāvaṇṇanā

411. Yathā candimasūriyā uḷāravipulobhāsatāya aññena obhāsena anabhibhavanīyā, evamayampi paññāobhāsenāti dassento ‘‘candima…pe… aññenā’’tiādimāha. Ādīhīti ādi-saddena ‘‘kittake ṭhāne ete pavattenti, kittakañca ṭhānaṃ nesaṃ ābhā pharatī’’ti evamādimpi codanaṃ saṅgaṇhāti. Paliveṭhessatīti ābandhissati, anuyuñjissatīti attho. Nibbeṭhetuṃ taṃ vissajjetuṃ. Tasmāti yasmā yathāvuttaṃ codanaṃ nibbeṭhetuṃ na sakkoti, tasmā. Attano anicchitaṃ saṅghātanaṃ pakkhaṃ paṭijānanto ‘‘parasmiṃ loke, na imasmi’’ntiādimāha.

Kathaṃ panāyaṃ natthikadiṭṭhi ‘‘devo’’ti paṭijānātīti tattha kāraṇaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. ‘‘Devāpi devattabhāveneva ucchijjanti, manussāpi manussattabhāveneva ucchijjantī’’ti evaṃ vā assa diṭṭhi, evañca katvā ‘‘devā te, na manussā’’ti vacanañca na virujjhati. Evaṃ candeti candavimāne, na ca cande vā kathiyante.



我来为您直译这段巴利文：
406. 结合为"世尊如是得名"。因王子世间称"童子",此为王养子,故说"王...知"。
"彼"即长老。行福九十万劫中生天及人间不能证殊胜因诸根未熟。"第三日"即登山日后第三日。
彼等由声闻菩提决定,及福资粮殊胜故不入恶趣一佛期间...受用。"天神"即前共行法净居天神。
说"生于良家女腹中"后为显示彼生起从根本起说"彼"等。此中"彼"即良家女。"且"字表差别,显说差别。"家室"即夫家。"胎相"即胎已立相。虽毗舍佉亦属舍卫城家族,为显彼于彼主要性说"及毗舍佉"如"婆罗门来,婆悉咤亦来"。"天神"此中亦即彼净居天神。"问"即"比丘比丘此蚁冢"等所说十五问。
"司德城"依阴性声为彼城名。"北"依用声词说"司德城"为宾格于本文。依义说则观待北字为司德城从格。"未受灌顶王"即刹帝利种未得灌顶。
波耶斯王子事释
407. "见即见趣"说趣字增语,或见所往义为见趣,因无实执所趣故见唯取义,仅为邪执著义,然彼见趣由彼不如理作意等生起,无对治现前,得适食故成习行生故本文说"已生"。"引述彼彼因"即引述从彼来此,从此往彼"由彼彼有情断灭"等彼彼似因。
408. 此前字用于未得所期义域故说"前...令知即乃至未令知"。
日月譬释
411. 为显如日月由殊胜广大光明故不为他光明所胜,如是此亦依慧光明故说"日月...他"等。"等"由等字摄"彼等于几处转,几处光明遍满"等问难。"缠"即系缚,即质问义。"解"即答彼。"故"即因如说问难不能解故。承认自所不欲集积分说"于他世非此世"等。
然如何彼无有见承认"天"为显彼因说"然世尊"等。或彼见"天亦以天身断灭,人亦以人身断灭",如是作则说"彼天非人"亦不相违。如是于月宫非月说。

412. Ābādho etesaṃ atthīti ābādhikā. Dukkhaṃ sañjātaṃ etesanti dukkhitā. Saddhāya ayitabbā saddhāyikā, saddhāya pavattiṭṭhānabhūtā. Tenāha ‘‘ahaṃ tumhe’’tiādi. Paccayo pattiyāyanaṃ etesu atthīti paccayikā.

Coraupamāvaṇṇanā

413.Uddisitvāti upecca dassetvā. Kammakāraṇikasattesūti nerayikānaṃ saṅghātanakasattesu. Kammamevāti tehi tehi nerayikehi katakammameva. Kammakāraṇaṃ karotīti āyūhanānurūpaṃ taṃ taṃ kāraṇaṃ karoti, tathā dukkhaṃ uppādetīti attho. Nirayapālāti ettha iti-saddo ādiattho, tena tattha sabbaṃ nirayakaṇḍapāḷiṃ (ma. ni. 3.259) saṅgaṇhāti. Evaṃ suttato (ma. ni. 3.259) nirayapālānaṃ atthibhāvaṃ dassetvā idāni yuttitopi dassetuṃ ‘‘manussaloke’’tiādi vuttaṃ. Tattha nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ gahetabbaṃ.

Gūthakūpapurisaupamāvaṇṇanā

415.Nimmajjathāti niravasesato majjatha sodhetha. Taṃ pana tassa tassa gūthassa tathā sodhanaṃ apanayanaṃ hotīti āha ‘‘apanethā’’ti.

Asucīti asuddho, so pana yasmā manavaḍḍhanako manoharo na hoti, tasmā āha ‘‘amanāpo’’ti. Asucisaṅkhātaṃ asucibhāgataṃ attano sabhāvataṃ gato pattoti asucisaṅkhātoti āha ‘‘asucikoṭṭhāsabhūto’’ti. Duggandhoti duṭṭhagandho aniṭṭhagandho, so pana na yo koci, atha kho pūtigandhoti āha ‘‘kuṇapagandho’’ti. Jigucchitabbayuttoti hīḷitabbayutto. Paṭikūlo ghānindriyassa paṭikūlarūpo. Ubbādhatīti uparūpari bādhati. Manussānaṃ gandho…pe… bādhati ativiya asucisabhāvattā, asucimhiyeva jātasaṃvaddhanabhāvato, devānañca ghānapasādassa tikkhavisadabhāvato.

416.Dūre nibbattā paranimmitavasavattiādayo.

419.Sundaradhammeti sobhanaguṇe. Sugatisukhanti sugati ceva tappariyāpannaṃ sukhañca.

Gabbhinīupamāvaṇṇanā

420. Puññakammato eti uppajjatīti ayo, sukhaṃ. Tappaṭipakkhato anayo, dukkhaṃ . Apakkanti na siddhaṃ na niṭṭhānappattaṃ. Na paripācenti na niṭṭhānaṃ pāpenti. Na upacchindanti attavinipātassa sāvajjabhāvato. Āgamentīti udikkhanti. Nibbisanti yassa pana taṃ kammaphalaṃ nibbisanto niyuñjanto, nibbisanti vā nibbesaṃ vetanaṃ paṭikaṅkhanto bhatapuriso yathā.

421.Ubbhinditvāti upasaggena padavaḍḍhanamattanti āha ‘‘bhinditvā’’ti.

Supinakaupamāvaṇṇanā

422.‘‘Nikkhamantaṃ vā pavisantaṃ vā jīva’’nti idaṃ tassa ajjhāsayavasena vuttaṃ. So hi ‘‘sattānaṃ supinadassanakāle attabhāvato jīvo bahi nikkhamitvā taṃtaṃārāmarāmaṇeyyakadassanādivasena ito cito ca paribbhamitvā punadeva attabhāvaṃ anupavisatī’’ti evaṃ pavattamicchāgāhavipallattacitto. Athassa thero khuddakāya āṇiyā vipulaṃ āṇiṃ nīharanto viya jīvasamaññāmukhena ucchedadiṭṭhiṃ nīharitukāmo ‘‘api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā’’ti āha. Yattha pana tathārūpā jīvasamaññā, taṃ dassento ‘‘cittācāraṃ jīvanti gahetvā āhā’’ti vuttaṃ.



我来为您直译这段巴利文：
412. 有病患者为病患。生苦者为苦者。应以信者为可信,为信生起处。故说"我你们"等。有确信者为可确信。
盗贼譬释
413. "指示"即近示。"治罪有情"即地狱众生聚集有情。"业"即彼彼地狱众生所作业。"作治罪"即随造作作彼彼治罪,即生彼苦义。"狱卒"此中"等"字义为等,由此摄一切地狱品文。如是依经显示有狱卒已,今为依理亦显示说"人世间"等。此中守护地狱众生于地狱不令出离义为狱卒。此中应说者,应取广释注。
粪坑人譬释
415. "擦"即完全擦拭清洁。然彼彼粪如是清洁即除去故说"除去"。
"不净"即不清净,然因不增意不可意故说"不可意"。"名不净"谓往到名为不净分自性义故说"为不净分"。"臭"即坏气不可意气,然非任何气,乃腐臭气故说"尸臭"。"应厌"即应轻视。"违逆"即违逆鼻根形。"逼恼"即一再逼害。人气...逼恼因极不净性,生长于不净中故,及天鼻净极利清故。
416. "远生"即他化自在天等。
419. "善法"即妙功德。"善趣乐"即善趣及属彼乐。
孕妇譬释
420. 从福业来生为来,即乐。反此非来,即苦。"未熟"即未成就未达究竟。"不令熟"不令达究竟。"不断"因自害有过故。"期待"即观望。如佣工期待给与彼业果或期待给与工资。
421. "破开"由前缀增语义故说"破"。
梦境譬释
422. "出入命"此依彼意乐说。彼因"有情见梦时命从自身出往诣种种园林胜景等已再入自身"如是邪执颠倒心。于是长老欲如以小楔出大楔以命名除断见故说"彼等见你命出入耶"。显示如是命名处说"取心行为命说"。

423.Veṭhetvāti vekhadānasaṅkhepena veṭhetvā. Cavanakāleti cavanassa cutiyā pattakāle, na cavamānakāle. Rūpakkhandhamattamevāti katipayarūpadhammasaṅghātamattameva. Utusamuṭṭhānarūpadhammasamūhamattameva hi tadā labbhati, matta-saddo vā visesanivattiattho, tena kammajāditisantatirūpavisesaṃ nivatteti. Appavattā hontīti appavattikā honti, na upalabbhatīti attho. Viññāṇe pana jīvasaññī, tasmā ‘‘viññāṇakkhandho gacchatī’’ti āha, tattha anupalabbhanatoti adhippāyo.

Santattaayoguḷaupamāvaṇṇanā

424.Vūpasantatejanti vigatusmaṃ.

425.Āmatoti ettha ā-saddo āmisa-saddo viya upaḍḍhapariyāyoti āha ‘‘addhamato’’ti, āmatoti vā īsaṃ darathena usmanā yuttamaraṇo marantoti attho. Mīyamāno hi avigatusmo hoti, na mato viya vigatusmo. Tenāha ‘‘marituṃ āraddho hotī’’ti. Tathā rūpassa odhunanaṃ nāmassa orato parivattanamevāti āha ‘‘orato karothā’’ti. Orato kātukāmassa pana saṃparivattanaṃ sandhunanaṃ, taṃ pana parato karaṇanti āha ‘‘parato karothā’’ti. Paramukhaṃ katassa ito cito parivattanaṃ niddhunananti āha ‘‘aparāparaṃ karothā’’ti. Indriyāni aparibhinnānīti adhippāyena ‘‘tañcāyatanaṃ na paṭisaṃvedetī’’ti vuttaṃ.

Saṅkhadhamaupamāvaṇṇanā

426. Saṅkhaṃ dhamati, dhamāpetīti vā saṅkhadhamo. Upalāpetvāti uparūpari saddayogavasena sallāpetvā, saddayuttaṃ katvāti attho. Taṃ pana atthato dhamanamevāti āha ‘‘dhamitvā’’ti.

Aggikajaṭilaupamāvaṇṇanā

428. Āhito aggi etassa atthīti aggiko, svāssa aggikabhāvo yasmā aggihutamālāvedisampādanehi ceva indhanadhūmabarihisasappitelūpaharaṇehi balipupphadhūmagandhādiupahārehi ca tassa payirupāsanāya icchito, tasmā vuttaṃ ‘‘aggiparicārako’’ti. Āyuṃ pāpuṇāpeyyanti yathā cirajīvī hoti, evaṃ āyuṃ pacchimavayaṃ pāpeyyaṃ. Vaḍḍhiṃ gameyyanti sarīrāvayave, guṇāvayave ca phātiṃ pāpeyyaṃ. Araṇī yugaḷanti uttarāraṇī, adharāraṇīti araṇīdvayaṃ.

429.Evanti ‘‘bālo pāyāsirājañño’’tiādippakārena. Tayāti theraṃ sandhāya vadati. Vuttayuttakāraṇamakkhalakkhaṇenāti vuttayuttakāraṇassa makkhanasabhāvena. Yugaggāhalakkhaṇenāti samadhuraggahaṇalakkhaṇena. Palāsenāti palāsetīti palāso, parassa guṇe uttaritare ḍaṃsitvā viya chaḍḍento attano guṇehi same karotīti attho. Samakaraṇaraso hi palāso, tena palāsena.

Dvesatthavāhaupamāvaṇṇanā

430.Haritakapattanti haritabbapattaṃ, appapattanti attho. Tenāha ‘‘antamaso’’tiādi. Sannaddhadhanukalāpanti ettha kalāpanti tūṇīramāha, tañca sannayhato dhanunā vinā na sannayhatīti āha ‘‘sannaddhadhanukalāpa’’nti. Āsittodakāni vaṭumānīti gamanamaggā ceva taṃtaṃudakamaggā ca sammadeva devena phuṭṭhattā tahaṃ tahaṃ paggharitaudaka sandamānaudakā. Tenāha ‘‘paripuṇṇasalilā maggā ca kandarā cā’’ti.

Yathābhatenāti sakaṭesu yathāṭhapitena, yathā ‘‘amma ito karohī’’ti vutte ṭhapesīti attho karaṇakiriyāya kiriyāsāmaññavācībhāvato. Tasmā yathāropitena, yathāgahitenāti attho vutto.

Akkhadhuttakaupamāvaṇṇanā

434.Parājayaguḷanti yena guḷena, yāya salākāya ṭhitāya ca parājayo hoti, taṃ adassanaṃ gamento gilati.Pajjohananti pakārehi juhanakammaṃ. Taṃ pana balidānavasena karīyatīti āha ‘‘balikamma’’nti.

Sāṇabhārikaupamāvaṇṇanā



我来为您直译这段巴利文：
423. "包裹"即以绳结包裹。"死时"即到达死亡时,非正死时。"仅色蕴"即仅少许色法聚。因彼时唯得时节所生色法聚,"仅"字义为遮诠差别,由此遮止业生等相续色差别。"不转起"即成不转起,即不可得义。然于识有命想,故说"识蕴去",此中意趣为不可得。
热铁丸譬释
424. "火灭"即离热。
425. "将死"此中"将"字如"未"字为半义故说"半死","将死"即稍有热有苦而死,死去者故。因将死者未离热,非如死者离热。故说"开始死"。如是摇动色即名转向此故说"向此作"。欲向此作者即旋转振动,然彼作向彼故说"向彼作"。向彼面作已此彼转动为振动故说"再再作"。意趣为诸根未坏故说"彼处不受"。
吹螺譬释
426. 吹螺或令吹螺为吹螺者。"出声"即再再以声结合,即令有声义。然彼义即吹故说"吹"。
事火外道譬释
428. 有置火为事火者,彼事火性因以火祭花鬘祭坛成就及薪烟草酥油供具祭品花香等供养承事故欲故说"事火者"。"令活"即令如久活如是令达后寿。"令增长"即令达身分功德分满。"钻木对"即上钻木下钻木二钻木。
429. "如是"即以"愚波耶斯王子"等方式。"汝"谓指长老说。"以说正因诡辩相"即以说正因诡辩性。"以等取义相"即以等同取义相。"胜慢"即胜慢者,咬弃他人上胜功德以自功德令同义。胜慢以令同为味,由彼胜慢。
二百商人譬释
430. "绿叶"即应舍叶,即少叶义。故说"乃至"等。"负弓箭囊"此中"囊"谓箭囊,彼负者无弓不负故说"负弓箭囊"。"满水"即行路及彼彼水道被雨善沾故此处此处流水涌水。故说"满水道路及峡谷"。
"如置"即于车如置,如说"母亲从此作"令置义因作义说作一般故。故义说如载如取。
赌徒譬释
434. "负点"即以彼点,或彼号立时成负即隐没吞之。"供养"即种种供养作,然彼依施祭作故说"祭作"。
持麻者譬释

436.Gāmapattanti gāmo eva hutvā āpajjitabbaṃ, suññabhāvena anāvasitabbaṃ. Tenāha ‘‘vuṭṭhitagāmapadeso’’ti. Gāmapadanti yathā purisassa pādanikkhittaṭṭhānaṃ adhigataparicchedaṃ ‘‘pada’’nti vuccati, evaṃ gāmavāsīhi āvasitaṭṭhānaṃ adhigatanivutthāgāraṃ ‘‘gāmapada’’nti vuttaṃ. Tenāha ‘‘ayamevattho’’ti. Susannaddhoti sukhena gahetvā gamanayogyatāvasena suṭṭhu sajjito. Taṃ pana susajjanaṃ suṭṭhu bandhanavasenevāti āha ‘‘subaddho’’ti.

Ayādīnampi lohabhāve satipi loha-saddo sāsane tambalohe niruḷhoti āha ‘‘lohanti tambaloha’’nti.

Saraṇagamanavaṇṇanā

437.Abhiraddhoti ārādhitacitto, sāsanassa ārādhitacittatā pasīdanavasenāti āha ‘‘abhippasanno’’ti. Pañhupaṭṭhānānīti pañhesu upaṭṭhānāni mayā pucchitatthesu tumhākaṃ vissajjanavasena ñāṇupaṭṭhānāni.

Yaññakathāvaṇṇanā

438.Saṅghātanti saṃ-saddo padavaḍḍhanamattanti āha ‘‘ghāta’’nti. Vipākaphalenāti sadisaphalena. Mahapphalo na hoti gavādipāṇaghātena upakkiliṭṭhabhāvato. Guṇānisaṃsenāti uddayaphalena. Ānubhāvajutiyāti paṭipakkhavigamanajanitena sabhāvasaṅkhātena tejena. Na mahājutiko hoti aparisuddhabhāvato. Vipākavipphāratāyāti vipākaphalassa vipulatāya, pāripūriyāti attho. Duṭṭhukhetteti usabhādidosehi dūsitakhette, taṃ pana vappābhāvato asāraṃ hotīti āha ‘‘nissārakhette’’ti. Dubbhūmeti kucchitabhūmibhāge, svāssa kucchitabhāvo asāratāya vā siyā ninnatādidosavasena vā. Tattha paṭhamo pakkho paṭhamapadena dassitoti itaraṃ dassento ‘‘visamabhūmibhāge’’ti āha. Daṇḍābhighātādinā chinnabhinnāni. Pūtīnīti gomayalepadānādisukhena asukkhāpitattā pūtibhāvaṃ gatāni. Tāni pana yasmā sāravantāni na honti, tasmā vuttaṃ ‘‘nissārānī’’ti. Vātātapahatānīti vātena ca ātapena ca vinaṭṭhabījasāmatthiyāni. Tenāha ‘‘pariyādinnatejānī’’ti. Yaṃ yathājātavīhiādigatena taṇḍulena aṅkuruppādanayogyabījasāmatthiyaṃ, taṃ taṇḍulasāro, tassa ādānaṃ gahaṇaṃ tathāuppajjanameva. Etāni pana bījāni na tādisāni khaṇḍādidosavantatāya. Dhārāya khette anuppavesanaṃ nāma vassanameva, taṃ paṭikkhepavasena dassento āha ‘‘na sammā vasseyyā’’ti. Aṅkuramūlapattādīhīti cettha aṅkurakandādīhi uddhaṃ vuddhiṃ, mūlajaṭādīhi heṭṭhā viruḷhiṃ, pattapupphādīhi samantato ca vepullanti yojanā.

Aparūpaghātenāti paresaṃ vibādhanena. Uppannapaccayatoti nibbattitaghāsacchādanādideyyadhammato. Gavādighātenapi hi tattha paṭiggāhakānaṃ ghāso saṅkīyati. ‘‘Aparūpaghātitāyā’’ti idaṃ sīlavantatāya kāraṇavacanaṃ . Guṇātirekanti guṇātirittaṃ, sīlādilokuttaraguṇehi visiṭṭhanti attho. Vipulāti saddhāsampadādivasena uḷārā.

Uttaramāṇavavatthuvaṇṇanā

439. Atha kho tehi sakuṇḍakehi taṇḍulehi siddhaṃbhattaṃ uttaṇḍulameva hotīti āha ‘‘uttaṇḍulabhatta’’nti. Bilaṅgaṃ vuccati āranālaṃ bilaṅgato nibbattanato, tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti bilaṅgadutiyaṃ, taṃ ‘‘kañjikadutiya’’nti ca vuttaṃ. Dhorakānīti dhoviyāni. Yasmā thūlatarānipi ‘‘thūlānī’’ti vattabbataṃ arahanti, tasmā ‘‘thūlānicā’’ti vuttaṃ. Guḷadasānīti suttānaṃ thūlatāya, kañjikassa bahalatāya ca piṇḍitadasāni. Tenāha ‘‘puñjapuñja…pe… dasānī’’ti. Anuddisatīti anu anu katheti.



我来为您直译这段巴利文：
436. "村废"即成为村应到达,因空无人不应住。故说"已弃村处"。"村迹"如人足迹处得知界限称"迹",如是村民所住处得知已住屋称"村迹"。故说"此义"。"善系"即易取去适宜性善备。然彼善备依善绑故说"善缚"。
虽铁等为铜性,然铜字于教中成就赤铜故说"铜即赤铜"。
归依释
437. "极喜"即喜悦心,教法喜悦心依净信故说"极净信"。"问立"即于问立,于我所问义由汝等答故知识建立。
祭祀说释
438. "杀"即前缀增语义故说"杀"。"异熟果"即同类果。不成大果因杀牛等众生染污故。"功德胜利"即利益果。"威力光"即对治远离生自性称光明。不成大光明因不清净故。"异熟广大"即异熟果广大,即圆满义。"恶田"即被牡牛等过失损坏田,然彼因无耕故无实故说"无实田"。"恶地"即恶地分,彼恶性或因无实或依低洼等过失。此中初分由初句显示故显示另一说"不平地分"。由杖打等断破。"腐"即以牛粪涂等乐不干故成腐败。然彼因无实故说"无实"。"风日损"即被风及日坏种子功能。故说"夺尽光明"。如生稻等得米芽生适宜种子功能,彼米实,取彼如是生起。然此诸种子非如是因有断等过失。以流注入田名降雨,显示遮止彼说"不正降"。此中"芽根叶等"即以芽茎等上生长,以根络等下生长,以叶花等遍满为结合。
"害他"即害他人。"生资具"即生起衣食等应施法。因以杀牛等彼处疑受者食。"不害他性"此说持戒性因。"功德胜"即功德胜出,即胜于戒等出世间功德义。"广大"即依信等圆满殊胜。
郁多罗学童事释
439. 然由彼等谷糠米煮成饭即为有糠故说"有糠饭"。浸液称阿喇那液因生自浸液,彼即生自粥汁故为粥汁,彼为第二此为浸液第二,彼亦说"粥汁第二"。"破旧"即洗。因粗厚亦应说"粗",故说"且粗"。"糖丝"即因线粗、粥汁厚结成丝。故说"聚聚...丝"。"随说"即再再说。

440.Asakkaccanti na sakkaccaṃ anādarakāraṃ, taṃ pana kammaphalasaddhāya abhāvena hotīti āha ‘‘saddhāvirahita’’nti. Acittīkatanti cittīkārapaccupaṭṭhāpanavasena na cittīkataṃ. Tenāha ‘‘cittīkāravirahita’’ntiādi. Cittīkārarahitaṃ vā acittīkataṃ, yathā kataṃ paresaṃ vimhayāvahaṃ hoti, tathā akataṃ. Cittassa uḷārapaṇītabhāvo pana asakkaccadāneneva bādhito. Apaviddhanti chaḍḍanīyadhammaṃ viya apaviddhaṃ katvā, etena tasmiṃ dāne gāravākaraṇaṃ vadati. Serīsakaṃ nāmāti ‘‘serīsaka’’nti evaṃ nāmakaṃ. Tucchanti parijanaparicchedavirahato rittaṃ.

Pāyāsidevaputtavaṇṇanā

441.Tassānubhāvenāti tassa dānassa ānubhāvena. Sirīsarukkhoti pabhassarakhandhaviṭapasākhāpalāsasampanno manuññadassano dibbo sirīsarukkho. Aṭṭhāsīti phalassa kammasarikkhataṃ dassento vimānadvāre nibbattitvā aṭṭhāsi. Pubbāciṇṇavasenāti purimajātiyaṃ tattha nivāsaparicayanavasena. Na kevalaṃ pubbāciṇṇavaseneva, atha kho utusukhumavasena pīti dassento ‘‘tattha kirassa utusukhaṃ hotī’’ti āha.

Soti uttaro māṇavo. Yadi asakkaccaṃ dānaṃ datvā pāyāsi tattha nibbatto, pāyāsissa paricārikā sakkaccaṃ dānaṃ datvā kathaṃ tattha nibbattāti āha ‘‘pāyāsissa panā’’ti. Nikantivasenāti pāyāsimhi sāpekkhāvasena, pubbepi vā tattha nivutthapubbatāya. Disācārikavimānanti ākāsaṭṭhaṃ hutvā disāsu vicaraṇakavimānaṃ, na rukkhapabbatasikharādisambandhaṃ. Vaṭṭaniaṭaviyanti vimānavīthiyanti.

Pāyāsirājaññasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca mahāvaggaṭṭhakathāya līnatthappakāsanā.

Mahāvaggaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Pāthikavaggaṭīkā

1. Pāthikasuttavaṇṇanā

Sunakkhattavatthuvaṇṇanā

1.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa abhinavassa padassa vaṇṇanā atthavibhāvanā. ‘‘Hitvā punappunāgatamattha’’nti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ. Mallesūti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Chāyūdakasampanne vanasaṇḍe viharatīti anupiyasāmantā katassa vihārassa abhāvato. Yadi na tāva paviṭṭho, kasmā ‘‘pāvisī’’ti vuttanti āha ‘‘pavisissāmī’’tiādi, tena avassaṃ bhāvini bhūte viya upacārā hontīti dasseti. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā ki’’ntiādimāha. Etanti etaṃ ‘‘atippago kho’’tiādikaṃ cintanaṃ ahosi. Ativiyapago khoti ativiya pātova. Channakopīnatāya, paribbājakapabbajjupagamena ca channaparibbājakaṃ, na naggaparibbājakaṃ.

2. Yasmā bhagavato uccākulappasutataṃ, mahābhinikkhamananikkhantataṃ, anaññasādhāraṇadukkaracaraṇaṃ, vivekavāsaṃ, lokasambhāvitataṃ, ovādānusāsanīhi lokassa bahupakārataṃ, parappavādamaddanaṃ, mahiddhikataṃ , mahānubhāvatanti evamādikaṃ taṃtaṃattapaccakkhaguṇavisesaṃ nissāya yebhuyyena aññatitthiyāpi bhagavantaṃ disvā ādaragāravabahumānaṃ dassentiyeva, tasmā vuttaṃ ‘‘bhagavantaṃ disvā mānathaddhataṃ akatvā’’tiādi. Lokasamudācāravasenāti lokopacāravasena. Cirassanti cirakālena. Ādīni vadanti upacāravasena. Tassāti bhaggavagottassa paribbājakassa. Gihisahāyoti gihikālato paṭṭhāya sahāyo. Paccakkhātoti yenākārena paccakkhānā, taṃ dassetuṃ ‘‘paccakkhāmī’’tiādi vuttaṃ.



我来为您直译这段巴利文：
440. "不恭敬"即非恭敬无敬意作,然彼因无业果信故说"无信"。"不尊重"即不以尊重现起尊重。故说"无尊重"等。或无尊重为不尊重,如作令他人惊叹,如是不作。然心殊胜妙性以不恭敬施即障碍。"弃"即如弃法而作,由此说于彼施不作恭敬。"锡利沙迦名"即名为"锡利沙迦"。"空"即因无眷属人数故空。
波耶斯天子释
441. "彼威力"即彼施威力。"西利沙树"即具光明干枝叶端正可爱天西利沙树。"住立"即显示果与业相似于宫门生起住立。"依先习"即依前生彼处住熟习。非仅依先习,亦显示依季适故说"彼处有季适"。
"彼"即郁多罗学童。若波耶斯不恭敬施生彼处,波耶斯侍者恭敬施如何生彼处故说"然波耶斯"。"依爱著"即于波耶斯有期待,或前亦曾住彼处故。"四方行宫"即住空中四方游行宫,非依树山顶等。"旋道林"即宫道中。
波耶斯王子经注释明隐义。
大品注释明隐义毕。
大品复注毕。
礼敬彼世尊阿罗汉正等觉
长部
足迹品复注
1. 足迹经注释
须那刹多事释
1. "新词释"即义注释方式下未取故新初词释明义。因说"舍已再来义"。"于末罗"此中应说者已说于前方式。"住有荫水林"因无住处近阿努比耶。若未入,何故说"入"说"将入"等,由此显示必定当生如已生用。今以譬喻显示彼义说"如何"等。"此"即此"太早"等思虑。"太太早"即太早。因覆私处及受行者出家故覆行者,非裸行者。
2. 因依世尊生高族、大出离出、无他共苦行、独住、世尊重、教诫利益世间、破他论、大神通、大威力等彼彼亲证功德差别,多外道见世尊亦必显敬重恭敬尊重,故说"见世尊不作慢高"等。"依世间习俗"即依世间用。"久"即久时。等是依用说。"彼"即跋伽婆种行者。"居士友"即自在家时起友。"舍弃"为显示如何舍弃故说"舍弃"等。

3.Uddissāti satthukārabhāvena uddissāti ayamettha adhippāyoti taṃ dassento ‘‘bhagavā me’’tiādimāha. Yadā sunakkhattassa ‘‘bhagavantaṃ paccakkhāmī’’ti cittaṃ uppannaṃ, vācā bhinnā, tadā evassa bhagavatā saddhiṃ koci sambandho natthi asakyaputtiyabhāvato sāsanato paribāhirattā. Ayaṃ tāvettha sāsanayutti, sā panāyaṃ ṭhapetvā sāsanayuttikovide aññesaṃ na sammadeva visayoti bhagavā sabbasādhāraṇavasenassa attanā sambandhābhāvaṃ dassetuṃ ‘‘api nū’’ti ādiṃ vatvā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti āha. Yasmā mukhāgatoyaṃ sambandho, na pūjāgatādiko, yo ca yācakayācitabbatāvasena hoti, tadubhayañcettha natthīti dassento bhagavā sunakkhattaṃ ‘‘ko santo kaṃ paccācikkhasī’’ti avoca, tasmā tamatthaṃ dassetuṃ ‘‘yācako vā’’tiādi vuttaṃ. Yācitako vā yācakaṃ paccācikkheyyāti sambandho. Tvaṃ pana neva yācako ‘‘ahaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti evaṃ mama santikaṃ anupagatattā. Na yācitako ‘‘ehi tvaṃ sunakkhatta mamaṃ uddissa viharāhī’’ti evaṃ mayā apatthitattā.

Ko samānoti yācakayācitakesu ko nāma honto. Kanti yācakayācitakesu eva kaṃ nāma hontaṃ maṃ paccācikkhasi. Tucchapurisāti jhānamaggādiuttarimanussadhammesu kassacipi abhāvā rittapurisā. Nanu cāyaṃ sunakkhatto lokiyajjhānāni, ekaccābhiññañca uppādesīti? Kiñcāpi uppādesi, tato pana bhagavati āghātuppādanena saheva parihīno ahosi. Aparādho nāma suppaṭipattiyā virajjhanahetubhūto kilesuppādoti āha ‘‘yattako te aparādho,tattako doso’’ti. Yāvañcāti avadhiparicchedabhāvadassanaṃ ‘‘yāvañca tena bhagavatā’’tiādīsu (dī. ni. 1.3) viya. Teti tayā. Idanti nipātamattaṃ. Aparaddhanti aparajjhitaṃ. Idaṃ vuttaṃ hoti – ‘‘paccācikkhāmidānāhaṃ bhante bhagavanta’’ntiādīni vadantena tucchapurisa tayā yāvañcidaṃ aparaddhaṃ, na tassa aparādhassa pamāṇaṃ atthīti.

4.Manussadhammāti bhāvanānuyogena vinā manussehi anuṭṭhātabbadhammā. So hi manussānaṃ cittādhiṭṭhānamattena ijjhanato tesaṃ sambhāvitadhammo viya ṭhito tathā vutto, manussaggahaṇañcettha tesu bahulaṃ pavattanato. Iddhibhūtaṃ pāṭihāriyaṃ, na ādesanānusāsanīpāṭihāriyanti adhippāyo. Kateti pavattite. Niyyātīti niggacchati, vaṭṭadukkhato niggamanavasena pavattatīti attho. Dhamme hi niggacchante taṃsamaṅgipuggalo ‘‘niggacchatī’’ti vuccati, aṭṭhakathāyaṃ pana ni-saddo upasaggamattaṃ, yāti icceva atthoti dassetuṃ gacchatīti attho vutto. Tatrāti padhānabhāvena vuttassa atthassa bhummavasena paṭiniddesoti tasmiṃ dhamme sammā dukkhakkhayāya niyyanteti ayamettha atthoti dassento āha ‘‘tasmiṃ…pe… saṃvattamāne’’ti.

5. Agganti ñāyatīti aggaññaṃ. Lokapaññattinti lokassa paññāpanaṃ. Lokassa agganti lokuppattisamaye ‘‘idaṃ nāma lokassa agga’’nti evaṃ jānitabbaṃ bujjhitabbaṃ. Aggamariyādanti ādimariyādaṃ.



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3. "依止"即以师作者性依止此中此意趣,为显示彼说"世尊为我"等。当须那刹多"我舍弃世尊"心生,语破时,彼即与世尊无任何系缘因非释子性出于教外。此中此为教法理趣,然彼除教法理趣智者他人非善行境故,世尊为显示彼以普遍方式无自系缘说"岂"等后对须那刹多说"汝为谁而舍谁"。因口说此系缘,非供养等,若依乞者可乞性有,此二者此中无故显示世尊对须那刹多说"汝为谁而舍谁",故为显示彼义说"乞者或"等。"或被乞者可舍乞者"为结合。然汝非乞者因"尊者我将依止世尊住"如是未至我所故。非被乞者因"来!须那刹多汝依止我住"如是我未希求故。
"为谁"即于乞者被乞者中是何名。"谁"即于乞者被乞者中舍我为何名。"空人"即因于禅道等上人法无任何故空人。然此须那刹多生世间禅及一分神通否?虽生然由彼对世尊生嗔即失。过失名善行失坏因烦恼生故说"汝有几许过失几许过"。"几许"即显示量限如"几许彼世尊"等。"汝"即由汝。"此"即语助。"过失"即过错。此所说-空人汝说"我今舍弃尊者世尊"等几许此过失,彼过失无量。
4. "人法"即无修习随行人应起法。彼因由人心安立义成就故如彼等认可法住如是说,此中取人因于彼等多转故。"神变成神变",非记说教诫神变意趣。"作"即转。"出"即出去,依出轮回苦方式转义。法出去时,具彼人称"出去",然注释中出字仅前缀,"去"即义故说去义。"此中"即主要说义依处格再说故于彼法正趣苦尽此中此义,故说"于彼...转起"。
5. "知顶"即应知故顶知。"世间施设"即世间施设。"世间顶"即世间生起时"此名世间顶"如是应知应觉。"顶界限"即初界限。

6.Ettakaṃ vippalapitvāti ‘‘na dānāhaṃ bhante bhagavantaṃ uddissa viharissāmī’’ti, ‘‘na hi pana me bhante bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’’ti, ‘‘na hi pana me bhante bhagavā aggaññaṃ paññapetī’’ti ca ettakaṃ vippalapitvā. Idaṃ kira so bhagavā satthukiccaṃ iddhipāṭihāriyaṃ, aggaññapaññāpanañca kātuṃ na sakkotīti pakāsento kathesi. Tenāha ‘‘sunakkhatto kirā’’tiādi. Uttaravacanavasena patiṭṭhābhāvato appatiṭṭho. Tato eva niravo nissaddo.

Ādīnavadassanatthanti diṭṭhadhammikassa ādīnavassa dassanatthaṃ. Tenāha ‘‘sayameva garahaṃ pāpuṇissasī’’ti. Samparāyikā pana ādīnavā anekavidhā, te dassento sunakkhatto na saddaheyyāti diṭṭhadhammikasseva gahaṇaṃ . Anekakāraṇenāti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) anekavidhena vaṇṇakāraṇena. Evaṃ me avaṇṇo na bhavissatīti ajjhāsayena attano bālatāya vaṇṇārahānaṃ avaṇṇaṃ kathetvā. Evaṃ bhagavā makkhibhāve ādīnavaṃ dassetvā puna tassa kathane kāraṇaṃ vibhāvetuṃ ‘‘iti kho te’’tiādimāhāti taṃ dassetuṃ ‘‘tato’’tiādi vuttaṃ. Evañhi sunakkhattassa appakopi vacanokāso na bhavissatīti. Apakkamīti attanā yathāṭhitā vuṭṭhāya apasakki. Apakkanto sāsanato bhaṭṭho. Tenāha ‘‘cuto’’ti. Evamevāti apakkamanto ca na yathā tathā apakkami, yathā pana kāyassa bhedā apāye nibbatteyya, evameva apakkami.

Korakhattiyavatthuvaṇṇanā

7.Dvīhi padehīti dvīhi vākyehi āraddhaṃ byatirekavasena tadubhayatthaniddesavasena uparidesanāya pavattattā. Anusandhidassanavasenāti yathānusandhisaṅkhātaanusandhidassanavasena.

Ekaṃ samayanti ca bhummatthe upayogavacananti āha ‘‘ekasmiṃ samaye’’ti ca. Thūlū nāma janapadoti janapadīnaṃ rājakumārānaṃ vasena tathāladdhanāmo. Kukkuravataṃ samādānavasena etasmiṃ atthīti kukkuravatikoti āha ‘‘samādinnakukkuravato’’ti. Aññampīti ‘‘catukkoṇḍikasseva vicaraṇaṃ, tathā katvāva khādanaṃ, bhuñjanaṃ, vāmapādaṃ uddharitvā muttassa vissajjana’’nti evamādikaṃ aññampi sunakhehi kātabbakiriyaṃ. Catūhi sarīrāvayavehi kuṇḍanaṃ gamanaṃ catukkoṇḍo, so etasmiṃ atthīti catukkoṇḍiko. So pana yasmā catūhi sarīrāvayavehi saṅghaṭṭitagamano hoti, tasmā vuttaṃ ‘‘catusaṅghaṭṭito’’ti. Tenevāha ‘‘dve jaṇṇūnī’’tiādi. Bhakkhasanti vā bhakkhitabbaṃ, asitabbañca. Tenevāha ‘‘yaṃ kiñci khādanīyaṃ bhojanīya’’nti. Kāmaṃ khādanañca nāma mukhena kātabbaṃ, hatthena pana tattha upanāmanaṃ nivāretuṃ avadhāraṇaṃ katanti āha ‘‘hatthena aparāmasitvā’’ti, aggahetvāti attho. Sundararūpoti sundarabhāvo. Vatāti patthanatthe nipāto ‘‘aho vatāhaṃ lābhī assa’’ntiādīsu viya. ‘‘Samaṇena nāma evarūpena bhavitabbaṃ aho vatāhaṃ ediso bhaveyya’’nti evaṃ tassa patthanā ahosi. Tenāha ‘‘evaṃ kirā’’tiādi.

Garahattheapi-kāro ‘‘api siñce palaṇḍaka’’ntiādīsu viya. Arahante ca buddhe, buddhasāvake ‘‘arahanto khīṇāsavā na hontī’’ti evaṃ tassa diṭṭhi uppannā. Yathāha mahāsīhanādasutte ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanavisesā’’ti (ma. ni. 

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6. "说如是妄语"即说"尊者我今不依止世尊住"、"尊者世尊不为我作上人法神变"及"尊者世尊不为我施设世间顶"如是妄语。据说彼显示世尊不能作此师事神变及世间顶施设而说。故说"据说须那刹多"等。因无依上语立义故无立。由此即无声无响。
"为见过患"即为见现法过患。故说"汝自将得呵责"。然后世过患种种,显示彼须那刹多不信故取现法者。"种种因"即以"如是彼世尊应供"等种种赞因。"如是我无不赞"以此意乐依自愚以不赞说应赞者。如是世尊显示慢过已,为明彼再说因说"如是汝"等,为显示彼说"然后"等。如是须那刹多将无少言机会。"离去"即自如住起避开。离去即从教落。故说"失"。"如是"即离去非如是如是离去,然如身坏生恶趣,如是离去。
狗行者事释
7. "二句"即以二语起显对方式,依显示彼二处上说示转起故。"依显示联系"即依显示所说联系。
"一时"且宾格依处格义故说"于一时"。"偷卢名聚落"即依聚落王子得如是名。"狗行者"即此有依取狗行故说"取狗行"。"其它"即"四肢行走,如是取食,饮食,举左足小便"等其它应狗作事。四肢蹲行为四蹲,此有此为四蹲者。然彼因以四身分冲击行故说"四冲击"。即由此说"二膝"等。"食"即应食及应吃。即由此说"任何硬食软食"。虽食亦名应以口作,然为禁彼处以手取作限定故说"不以手触",即不取义。"善形"即善性。"愿"为愿求义助词如"啊愿我得"等。"沙门应如是,啊愿我如是"如是彼有愿求。故说"据说"等。
"且"字于呵责"且灌小蒜"等。于应供佛及佛弟子生"应供漏尽者非真"如是见。如大狮子吼经说"沙门瞿昙无上人法胜圣知见"。

1.146). Sattamaṃdivasanti bhummatthe upayogavacanaṃ. Alasakenāti ajīraṇena āmarogena.

Aṭṭhitacamattatāya purāṇapaṇṇasadiso.Bīraṇatthambakanti bīraṇagacchā.

Mattā etassa atthīti mattaṃ, bhojanamattavantanti attho. Tenāha ‘‘pamāṇayutta’’nti. Mantā mantāti mantāya mantāya.

8.Ekadvīhikāya gaṇanāya. Nirāhārova ahosi bhagavato vacanaṃ aññathā kātukāmo, tathābhūtopi sattame divase upaṭṭhākena upanītaṃ bhakkhasaṃ disvā ‘‘dhī’’ti upaṭṭhāpetuṃ asakkonto bhojanataṇhāya ākaḍḍhiyamānahadayo taṃ kucchipūraṃ bhuñjitvā bhagavatā vuttaniyāmeneva kālamakāsi. Tena vuttaṃ ‘‘athassā’’tiādi. Sacepi…pe… cinteyyāti yadi eso acelo ‘‘dhī’’ti paccupaṭṭhapetvā ‘‘ajjapi ahaṃ na bhuñjeyya’’nti cinteyya, tathācintane satipi devatāviggahena taṃ divasaṃ…pe… kareyya. Kasmā? Advejjhavacanā hi tathāgatā, na tesaṃ vacanaṃ vitathaṃ hoti.

Gatagataṭṭhānaṃ aṅgaṇameva hotīti tehi taṃ kaḍḍhitvā gacchantehi gatagatappadeso uttarakasāmantā vivaṭaṅgaṇameva hutvā upaṭṭhāti. Teti titthiyā. Susānaṃyeva gantvāti ‘‘bīraṇatthambakaṃ atikkamissāmā’’ti gacchantāpi anekavāraṃ taṃ anusaṃyāyitvā punapi taṃyeva susānaṃ upagantvā.

9.Idanti idaṃ matasarīraṃ. ‘‘Tameva vā sarīraṃ kathāpesīti taṃ sarīraṃ adhiṭṭhahitvā ṭhitapetena kathāpesī’’ti keci. Korakhattiyaṃ vā asurayonito ānetvā kathāpetu aññaṃ vā petaṃ, ko ettha viseso. ‘‘Acinteyyo hi buddhavisayo’’ti pana vacanato tadeva sarīraṃ sunakkhattena pahatamattaṃ buddhānubhāvena uṭṭhāya tamatthaṃ ñāpesīti daṭṭhabbaṃ. Purimoyeva pana attho aṭṭhakathāsu vinicchito. Tathā hi vakkhati ‘‘nibbattaṭṭhānato’’tiādi (dī. ni. aṭṭha. 3.10).

10.Vipākanti phalaṃ, atthanibbattīti attho.

Samānetabbānīti sammā ānetabbāni, sarūpato ānetvā dassetabbānīti attho. Pāṭihāriyānaṃ paṭhamāditā bhagavatā vuttānupubbiyā veditabbā. Keci panettha ‘‘paracittavibhāvanaṃ, āyuparicchedavibhāvanaṃ, byādhivibhāvanaṃ, gativibhāvanaṃ, sarīranikkhepavibhāvanaṃ, sunakkhattena saddhiṃ kathāvibhāvanañcāti cha pāṭihāriyānī’’ti vadanti, taṃ yadi sunakkhattassa cittavibhāvanaṃ sandhāya vuttaṃ, evaṃ sati ‘‘sattā’’ti vattabbaṃ tassa bhāviavaṇṇavibhāvanāya saddhiṃ. Atha acelassa maraṇacittavibhāvanaṃ, taṃ ‘‘sattamaṃ divasaṃ kālaṃ karissatī’’ti iminā saṅgahitanti visuṃ na vattabbaṃ, tasmā aṭṭhakathāyaṃ vuttanayeneva gahetabbaṃ.

Acelakaḷāramaṭṭakavatthuvaṇṇanā

11.Nikkhantadantamaṭṭakoti nikkhantadanto maṭṭako. So kira acelakabhāvato pubbe maṭṭakito hutvā vicari vivaradanto ca, tena naṃ ‘‘koramaṭṭako’’ti sañjānanti. Yaṃ kiñci tassa dento ‘‘sādhurūpo ayaṃ samaṇo’’ti sambhāvento aggaṃ seṭṭhaṃyeva denti. Tena vuttaṃ ‘‘lābhaggaṃ patto, aggalābhaṃ patto’’ti. Bahū acelakā taṃ parivāretvā vicaranti, gahaṭṭhā ca taṃ bahū aḍḍhā vibhavasampannā kālena kālaṃ upasaṅkamitvā payirupāsanti. Tena vuttaṃ ‘‘yasaggaṃ aggaparivāraṃ patto’’ti. Vatāniyeva pajjitabbato padāni. Aññamaññaṃ asaṅkarato vatakoṭṭhāsā vā.Samattānīti samaṃ attani gahitāni. Puratthimenāti ena-saddasambandhena ‘‘vesāli’’nti upayogavacanaṃ, avidūratthe ca ena-saddo pañcamyantoti āha ‘‘vesālito avidūre’’ti.



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1.146. "第七日"为处格义宾格语。"腹胀"即不消化生病。
因仅存骨肉如旧叶。"毕罗草丛"即毕罗草丛。
"有量"即此有量,即有食量义。故说"具量"。"以慧以慧"即以慧以慧。
8. 以一二日计数。无食欲令世尊语成异,虽如是第七日见侍者持来食时不能现"呸"心被食爱牵引而食腹满如世尊所说即命终。故说"然彼"等。"若且...思"即若此裸行者现"呸"而思"今我亦不食",虽有如是思亦以天形...作彼日。何故?如来语不二故,彼等语非虚。
"所去处成空地"即彼等牵引所去处从北边成空地而现。"彼等"即外道。"即往墓地"即"我等将过毕罗草丛"而去多次随转彼已又往彼墓地。
9. "此"即此死身。"令彼身说"即"令住立鬼取彼身说"有说。或从阿修罗趣令狗行者说或令余鬼说,此有何差别。然由"佛境不可思"语故,应知即彼身被须那刹多打已由佛威力起令知彼义。然前义于注释中决定。如是当说"从生处"等。
10. "异熟"即果,生义义。
"应合"即应正合,应从自体合现示义。诸神变以初等应知世尊所说次第。此中有说"明显他心、明显寿限、明显病、明显趣、明显舍身、与须那刹多谈论明显六神变",彼若依明显须那刹多心说,如是应说"七"与明显彼未来不赞合。若明显裸行者死心,彼摄于"第七日命终"故不应别说,故应如注释所说方式取。
裸行卡拉拉玛塔迦事释
11. "出齿玛塔迦"即出齿玛塔迦。据说彼在裸行前为玛塔迦游行而有露齿,故称彼"卡拉玛塔迦"。任何与彼认为"此沙门善形"而给最上胜。故说"得利最上,得最上利"。多裸行者围绕彼游行,在家者多富具财时时往诣承事。故说"得名最上围绕"。彼等即应行故行。或互不混行分。"等取"即等于自取。"东"以ena词连结"毗舍离"为宾格,ena词于不远义为第五格故说"离毗舍离不远"。

12. Sāsane paricayavasena tilakkhaṇāhataṃ pañhaṃ pucchi.Na sampāyāsīti nāvabujjhi na sampādesi. Tenāha ‘‘sammā ñāṇagatiyā’’tiādi. Sampāyanaṃ vā sampādanaṃ. Pañhaṃ puṭṭhassa ca sampādanaṃ nāma sammadeva kathananti tadabhāvaṃ dassento ‘‘atha vā’’tiādimāha. Kopavasena tassa akkhīni kampanabhāvaṃ āpajjiṃsūti āha ‘‘kampanakkhīnipi parivattetvā’’ti. Kopanti kodhaṃ, so pana cittassa pakuppanavasena pavattatīti āha ‘‘kuppanākāra’’nti . Dosanti āghātaṃ, so pana ārammaṇe dussanavasena pavattīti āha ‘‘dussanākāra’’nti. Atuṭṭhākāranti tuṭṭhiyā pītiyā paṭipakkhabhūtappavattiākāraṃ. Kāyavacīvikārehi pākaṭamakāsi. Mā vata noti ettha māti paṭikkhepo, noti mayhanti atthoti āha ‘‘aho vata me na bhaveyyā’’ti. Maṃ vata noti ettha pana noti saṃsayeti āha ‘‘ahosi vata nu mamā’’ti.

14.Paripubbo dahita-saddo vatthanivāsanaṃ vadatīti āha ‘‘paridahito nivatthavattho’’ti. Yasanimittakatāya lābhassa yasaparihāniyāva lābhaparihāni vuttā hotīti pāḷiyaṃ ‘‘yasā nihīno’’ti vuttaṃ.

Acelapāthikaputtavatthuvaṇṇanā

15. ‘‘Ahaṃ sabbaṃ jānāmī’’ti evaṃ sabbaññutaññāṇaṃ vadati paṭijānātīti ñāṇavādo, tena mayā ñāṇavādena saddhiṃ.Atikkamma gacchatoti upaḍḍhabhāgena paricchinnaṃ padesaṃ atikkamitvā iddhipāṭihāriyaṃ kātuṃ gacchato. Kiṃ panāyaṃ acelo pāthikaputto attano pamāṇaṃ na jānātīti? No na jānāti. Yadi evaṃ, kasmā sukkhagajjitaṃ gajjīti? ‘‘Evāhaṃ loke pāsaṃso bhavissāmī’’ti kohaññe katvā sukkhagajjitaṃ gajji. Tena vuttaṃ ‘‘nagaravāsino’’tiādi. Paṭṭhapetvāti yugaggāhaṃ ārabhitvā.

16.Hīnajjhāsayattā…pe… udapādi. Vuttañhetaṃ ‘‘hīnādhimuttikā sattā hīnādhimuttike eva satte sevanti bhajanti payirupāsantī’’ti (saṃ. ni. 2.98).

Yasmā tathāvuttā vācā tathārūpacittahetukā, tañca cittaṃ tathārūpadiṭṭhicittahetukaṃ, tasmā ‘‘taṃ vācaṃ appahāyā’’ti vatvā yathā tassā appahānaṃ hoti, taṃ dassento ‘‘taṃ cittaṃ appahāyā’’ti āha, tassa ca yathā appahānaṃ hoti, taṃ dassetuṃ ‘‘taṃ diṭṭhiṃ appaṭinissajjitvā’’ti avoca. Yasmā vā tathārūpā vācā mahāsāvajjā, cittaṃ tato mahāsāvajjataraṃ taṃsamuṭṭhāpakabhāvato, diṭṭhi pana tato mahāsāvajjatamā tadubhayassa mūlabhāvato, tasmā tesaṃ mahāsāvajjatāya imaṃ vibhāgaṃ dassetvā ayaṃ anukkamo ṭhapitoti veditabbo. Tesaṃ pana yathā pahānaṃ hoti, taṃ dassetuṃ ‘‘aha’’ntiādi vuttaṃ. ‘‘Nāhaṃ buddho’’ti vadantoti sāṭheyyena vinā ujukameva ‘‘ahaṃ buddho na homī’’ti vadanto. Cittadiṭṭhippahānepi eseva nayo. Vipateyyāti ettha vi-saddo paṭhame vikappe upasaggamattaṃ, dutiye pana visaraṇatthoti āha ‘‘sattadhā vā pana phaleyyā’’ti.

17.Ekaṃsenāti ekantena, ekantikaṃ pana vacanapariyāyavinimuttaṃ hotīti āha ‘‘nippariyāyenā’’ti. Odhāritāti avadhāritā niyametvā bhāsitā. Vigatarūpenāti apagatasabhāvena . Tenāha ‘‘vigacchitasabhāvenā’’ti, iddhānubhāvena apanītasakabhāvena. Tena vuttaṃ ‘‘attano’’tiādi.

18. Dvayaṃ gacchatīti dvayagāminī. Kīdisaṃ dvayanti āha ‘‘sarūpenā’’tiādi. Ayañhi so gaṇḍassupariphoṭṭhabbādosaṃ.



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12. 依教法熟习故问三相所击问。"不善解"即不觉不成就。故说"依正知行"等。或善解即成就。被问问善解名正说故显示无彼说"或"等。因嗔故彼眼成震颤故说"且转震颤眼"。"嗔"即忿,然彼依心嗔转故说"嗔状"。"过"即恨,然彼依于境恨转故说"恨状"。"不喜状"即喜悦对立转状。以身语变相明显。"愿勿"此中"勿"为否定,"勿"为我义故说"啊愿我勿有"。"我愿勿"此中"勿"为疑故说"我曾有否"。
14. "遍"前缀带字说着衣故说"遍着即着衣"。因名因作利故名衰即利衰故经中说"衰名"。
裸行者子事释
15. "我知一切"如是说自称一切知智故智说,与我智说。"超过去"即超过半分限定处为作神变去。然此裸行者子不知自量耶?非不知。若如是,何故空雷鸣?为"如是我成世间称赞"作诡诈故空雷鸣。故说"城住者"等。"开始"即等取开始。
16. 因下意乐...生。如说"下胜解众生亲近习近承事下胜解众生"。
因如是说语因如是心,彼心因如是见心,故说"不舍彼语"已为显示如何彼不舍,说"不舍彼心",为显示如何彼不舍,说"不舍彼见"。或因如是语大罪,心由彼生故更大罪,然见为彼二根故最大罪,故显示彼等大罪此差别应知立此次第。然为显示如何彼等舍说"我"等。"说我非佛"即无诡诈正直说"我非是佛"。于心见舍亦此方式。"分裂"此中前-字于初分别为前缀,于第二为散义故说"或破七分"。
17. "一向"即定,然定离言说方便故说"无方便"。"决定"即限定决定说。"离形"即离自性。故说"离去自性",以神通威力去自性。故说"自"等。
18. "趣二"即趣二。云何二说"自性"等。因彼疮触等过失。

19. Ajitassa licchavisenāpatissa mahāniraye nibbattitvā tato āgantvā acelassa pāthikaputtassa santike parodanaṃ. Abhāvāti pubbe vuttappakārassa pāṭihāriyakaraṇassa abhāvā. Bhagavā pana sannipatitaparisāyaṃ pasādajananatthaṃ tadanurūpaṃ pāṭihāriyamakāsiyeva. Yathāha ‘‘tejodhātuṃ samāpajjitvā’’tiādi.

Iddhipāṭihāriyakathāvaṇṇanā

20. Nicayanaṃ dhanadhaññānaṃ sañcayanaṃ nicayo, tattha niyuttāti necayikā, gahapati eva necayikā gahapatinecayikā. Ettakāni jaṅghasahassānīti parimāṇābhāvato sahassehipi aparimāṇagaṇanā. Tenevāti imassa vasena sannipatitāya evaṃ mahatiyā parisāya bandhanamokkhaṃ kātuṃ labbhati, eteneva kāraṇena.

21.Cittutrāsabhayanti cittassa utrāsanākārena pavattabhayaṃ, na ñāṇabhayaṃ, nāpi ‘‘bhāyati etasmā’’ti evaṃ vuttaṃ ārammaṇabhayaṃ. Chambhitattanti teneva cittutrāsabhayena sakalasarīrassa chambhitabhāvo. Lomahaṃsoti teneva bhayena, tena ca chambhitattena sakalasarīre lomānaṃ haṭṭhabhāvo, so pana tesaṃ bhittiyaṃ nāgadantānaṃ viya uddhaṃmukhatāti āha ‘‘lomānaṃ uddhaggabhāvo’’ti. Antantena āvijjhitvāti attano nisīdanatthaṃ nigūḷhaṭṭhānaṃ upaparikkhanto paribbājakārāmaṃ pariyantena anusaṃyāyitvā, kassacideva sunakkhattassa vā sunakkhattasadisassa vā sabbaññupaṭiññaṃ appahāya satthu sammukhībhāve sattadhā tassa muddhāphalanaṃ dhammatā. Tena vuttaṃ ‘‘mā nassatu bālo’’tiādi.

22.Saṃsappatīti tattheva pāsāṇaphalake bāladārako viya uṭṭhātuṃ asakkonto avasīdanavasena ito cito ca saṃsappati. Tenāha ‘‘osīdatī’’ti. Tattheva sañcaratīti tasmiṃyeva pāsāṇe ānisadupaṭṭhino sañcalanaṃ nisajjavaseneva sañcarati, na uṭṭhāya padasā.

23.Vinaṭṭharūpoti sambhāvanāya vināsena, lābhassa vināsena ca vinaṭṭhasabhāvo.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

25.Goyuttehīti balavantabalībaddayojitehi.

26.Tassāti jāliyassa. Ayañhi maṇḍisena paribbājakena saddhiṃ bhagavantaṃ upasaṅkamitvā dhammaṃ suṇi, tato puretaraṃ bhagavato guṇānaṃ ajānanakāle ayaṃ pavatti. Tenevāha ‘‘tiṭṭhatu tāva pāṭihāriyaṃ…pe… parājayo bhavissatī’’ti.

27.Tiṇasīhoti tiṇasadisaharitavaṇṇo sīho. Kāḷasīhoti kāḷavaṇṇo sīho. Paṇḍusīhoti paṇḍuvaṇṇo sīho. Kesarasīhoti kesaravanto setavaṇṇo, lohitavaṇṇo vā sīho. Migaraññoti ettha miga-saddo kiñcāpi pasadakuruṅgādīsu kesucideva catuppadesu niruḷho, idha pana sabbasādhāraṇavasenāti dassento ‘‘migaraññoti sabbacatuppadānaṃ rañño’’ti vuttaṃ. Āgantvā seti etthāti āsayo, nivāsanaṭṭhānaṃ. Sīhanādanti parissayānaṃ sahanato, paṭipakkhassa ca hananato ‘‘sīho’’ti laddhanāmassa migādhipassa ghosaṃ, so pana tena yasmā kutocipi abhītabhāvena pavattīyati, tasmā vuttaṃ ‘‘abhītanāda’’nti. Tattha tattha tāsu tāsu disāsu gantvā caritabbatāya bhakkhitabbatāya gocaro ghāsoti āha ‘‘gocarāyāti āhāratthāyā’’ti. Varaṃvaranti migasaṅghe migasamūhe mudumaṃsatāya varaṃ varaṃ mahiṃsavanavarāhādiṃ vadhitvāti yojanā. Tenāha ‘‘thūlaṃ thūla’’nti. Varavarabhāvena hi tassa varabhāvo icchito. Sūrabhāvaṃ sannissitaṃ sūrabhāvasannissitaṃ, tena. Sūrabhāvenāpi hi ‘‘kiṃ ime pāṇake dubbale hantvā’’ti appathāmesu pāṇesu kāruññaṃ upatiṭṭhati.



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19. 阿耆多离车将军生大地狱从彼来于裸行者子处哭泣。"无"即前说神变作无。然世尊于集会众中为生信故作如是相应神变。如说"入火界"等。
神变说释
20. 积聚财谷聚积为积聚,从事彼称积聚者,即居士积聚者为居士积聚者。"如是多千胫"即因无量故以千计无量数。"即由此"即依此集如是大众得作解缚,即由此因。
21. "心惊怖"即心惊状转怖,非智怖,亦非"怖此"如是说境怖。"战栗"即由彼心惊怖全身战栗性。"毛竖"即由彼怖,由彼战栗全身毛竖性,然彼等如壁象牙上向故说"毛上竖性"。"遍边转"即为自坐寻隐处遍随行外道园边,任何须那刹多或如须那刹多不舍一切知称于师前头破七分法性。故说"勿亡愚者"等。
22. "爬行"即彼处如婴儿于石板不能起依沉没从此彼爬行。故说"沉没"。"彼处游行"即彼石上依坐近游动依坐游行,非起步行。
23. "失形"即以尊重失及利失失自性。
第一诵分释毕。
25. "牛驾"即驾强力牡牛。
26. "彼"即阇利耶。因此与曼提沙外道共往世尊闻法,此前不知世尊功德时此转起。故说"且止神变...将成败"。
27. "草狮"即如草绿色狮。"黑狮"即黑色狮。"黄狮"即黄色狮。"鬃狮"即有鬃白色或赤色狮。"兽王"此中兽字虽于斑鹿等某些四足固定,此依一切普遍故显示说"兽王即一切四足王"。"来卧此处"即住处,住所。"狮吼"即因忍诸危险,及害对敌得名"狮"兽王声,然彼由此因于一切无畏转故说"无畏吼"。于彼彼方去寻食义食物义故说"寻食即为食"。"一一"即于兽群兽众因柔肉一一杀水牛林猪等为结合。故说"粗粗"。因一一性故欲彼一性。"依勇性"即依之。因勇性故"何杀此等弱生物"于少力生物起悲。

28.Vighāsoti parassa bhakkhitasesatāya virūpo ghāso vighāso, ucchiṭṭhaṃ. Tenāha ‘‘bhakkhitātirittamaṃsa’’nti, tasmiṃ vighāse, vighāsanimittanti attho. Asmimānadosenāti asmimānadosahetu, ahaṃkāranimittanti attho. So panassa asmimāno yathā uppajji, taṃ dassetuṃ ‘‘tatrāya’’ntiādi vuttaṃ.

‘‘Segālakaṃyevā’’tipi pāṭho, yathāvuttova attho. Bheraṇḍakaṃyevāti bheraṇḍasakuṇaravasadisaṃyeva, bheraṇḍo nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha ‘‘appiyaamanāpasaddamevā’’ti. Sammāpaṭipattiyā visesato suṭṭhu gatāti sugatā, sammāsambuddhā. Te apadāyanti sodhenti sattasantānaṃ etehīti sugatāpadānāni, tisso sikkhā. Yasmā tāhi te ‘‘sugatā’’ti lakkhīyanti, tā ca tesaṃ ovādabhūtā, tasmā ‘‘sugatalakkhaṇesū’’tiādi vuttaṃ. Yadi tā sugatassa lakkhaṇabhūtā, sāsanabhūtā ca, kathaṃ panesa pāthikaputto tattha tāsu sikkhāsu jīvati, ko tassa tāhi sambandhoti āha ‘‘etassa hī’’tiādi. Sambuddhānaṃ demāti dentīti buddhasaññāya dentīti adhippāyo. Tena esa…pe… jīvati nāma na sugatanvayaajjhupagamanato. ‘‘Tathāgate’’tiādi ekatte puthuvacananti āha ‘‘tathāgata’’ntiādi. Bahuvacanaṃ eva garusmiṃ ekasmimpi bahuvacanappayogato ekavacanaṃ viya vuttaṃ vacanavipallāsena.

29.Samekkhitvāti samaṃ katvā micchādassanena apekkhitvā, taṃ pana apekkhanaṃ tathā maññanamevāti āha ‘‘maññitvā’’ti. Pubbe vuttaṃ samekkhanampi maññanaṃ evāti vuttaṃ ‘‘amaññīti puna amaññitthā’’ti, tena aparāparaṃ tassa maññanappavattiṃ dasseti. Bheraṇḍakaravaṃ kosati vikkosatīti kotthu.

30. Te te pāṇe byāpādento ghasatīti byagghoti iminā nibbacanena ‘‘byaggho’’ti migarājassapi siyā nāmanti āha ‘‘byagghoti maññatīti sīhohamasmīti maññatī’’ti. Yadipi yathāvuttanibbacanavasena sīhopi ‘‘byaggho’’ti vattabbataṃ arahati, byaggha-saddo pana migarāje eva niruḷhoti dassento ‘‘sīhena vā’’tiādimāha.

31. Sīhena vicaritavane saṃvaḍḍhattā vuttaṃ ‘‘mahāvane suññavane vivaḍḍho’’ti.

34.Kilesabandhanāti taṇhābandhanato. Taṇhābandhanañhi thiraṃ daḷhabandhanaṃ dummocanīyaṃ. Yathāha –

‘‘Sārattarattā maṇikuṇḍalesu,

Puttesu dāresu ca yā apekkhā;

Etaṃ daḷhaṃ bandhanamāhu dhīrā,

Ohārinaṃ sithilaṃ duppamuñca’’nti. (dha. pa. 346; jā. 1.2.102);

Kilesabandhanāti vā dasavidhasaṃyojanato. Mahāviduggaṃ nāma cattāro oghā mahantaṃ jalaviduggaṃ viya anupacitakusalasambhārehi duggamaṭṭhena.

Aggaññapaññattikathāvaṇṇanā



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28. "食残"即因他人食余故异形食为食残,剩余。故说"食剩余肉",于彼食残,因食残义。"我慢过"即我慢过因,我作因义。然彼我慢如何生,为显示说"此中"等。
"野干"亦读,如前说义。"秃鹰"即如秃鹰鸟声,秃鹰名一种二面鸟,其声据说极异形不可意。故说"不爱不可意声"。由正行殊胜极善去故善逝,正等觉。彼等以此净众生相续故善逝足迹,三学。因由彼等标知彼等"善逝",彼等为彼等教诫,故说"善逝相"等。若彼等善逝相及教,然此裸行者子如何于彼等学活命,何彼与彼等关系故说"因此"等。"诸佛我等与"即依佛想与义。由此此...名活命非从善逝承传。"如来"等一义多数故说"如来"等。多数于一尊敬亦多数用故如一数说言违。
29. "正视"即平等邪见观察,然彼观察如是思即故说"思"。前说正视亦思故说"思即又思",由此显示彼再再思转。呜秃鹰声即呼故称啼。
30. 害彼等生命吞噬故称虎由此词源"虎"亦可为兽王名故说"思虎即思我是狮"。虽由如前说词源狮亦可说"虎",然虎字仅于兽王固定故显示说"或狮"等。
31. 因由狮所行林增长故说"大林空林增长"。
34. "烦恼缚"即爱缚。因爱缚坚固牢缚难解。如说:
"极着着宝耳环,
于子妻有希求;
此贤说坚固缚,
低下松难解脱。"
"烦恼缚"或十种结。"大难渡"名四瀑流如大水难渡因未积善资粮故难行义。
胜智施设说释

36.Imassa padassa. Idaṃ nāma lokassa agganti jānitabbaṃ, taṃ aggaññaṃ, so pana lokassa uppattikkamo pavatti paveṇī cāti āha ‘‘lokuppatticariyavaṃsa’’nti. Sammāsambodhito uttaritaraṃ nāma kiñci natthi pajānitabbesu, taṃ pana koṭiṃ katvā dassento ‘‘yāva sabbaññutaññāṇā pajānāmī’’ti āha. ‘‘Mama pajānanā’’ti assādento taṇhāvasena, ‘‘ahaṃ pajānāmī’’ti abhinivisanto diṭṭhivasena, ‘‘suṭṭhu pajānāmi sammā pajānāmī’’ti paggaṇhanto mānavasena na parāmasāmīti yojanā. ‘‘Paccattaññevā’’ti padaṃ ‘‘nibbuti viditā’’ti padadvayenāpi yojetabbaṃ ‘‘paccattaṃyeva uppāditā nibbuti ca paccattaṃyeva viditā’’ti, sayambhuñāṇena nibbattitā nibbuti sayameva viditāti attho. Aṭṭhakathāyaṃ pana ‘‘paccatta’’nti padaṃ vividhavibhattikaṃ hutvā āvuttinayena āvattatīti dassetuṃ ‘‘attanāyeva attanī’’ti vuttaṃ. Aviditanibbānāti appaṭiladdhanibbānā micchāpaṭipannattā. Pajānanampi hi tadadhigamavaseneva veditabbaṃ. Eti iṭṭhabhāvena pavattatīti ayo, sukhaṃ. Tappaṭikkhepena anayo, dukkhaṃ. Tadeva hitasukhassa byasanato byasanaṃ.

37.Taṃ dassentoti bhagavāpi ‘‘aññatitthiyo tattha sārasaññī’’ti taṃ dassento. Ādhipaccabhāvenāti ādhipaccasabhāvena. Yassa ācariyavādassa vasena puriso ‘‘ācariyo’’ti vuccati, so ācariyavādo ācariyabhāvoti āha ‘‘ācariyabhāvaṃ ācariyavāda’’nti. Etthāti ācariyavāde. Iti katvāti iminā kāraṇena. Soti ācariyavādo. ‘‘Aggaññaṃ’’ tveva vutto aggaññavisayattā. Kena vihitanti kena pakārena vihitaṃ. Tenāha ‘‘kena vihitaṃ kinti vihita’’nti. Brahmajāleti brahmajālasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.28). Tattha hi vitthārato vuttavidhiṃ idha atidisati, pāḷi pana tattha ceva idha ca ekasadisā vāti.

41. Khiḍḍā padosikā mūlabhūtā ettha santīti khiḍḍāpadosikaṃ, ācariyakaṃ. Tenevāha ‘‘khiḍḍāpadosikamūlaka’’nti. Manopadosikanti etthāpi eseva nayo.

47. Yena vacanena abbhācikkhanti, tassa avijjamānatā nāma atthavasenevāti āha ‘‘asaṃvijjamānaṭṭhenā’’ti. Tucchā, musāti ca karaṇatthe paccattavacananti āha ‘‘tucchena, musāvādenā’’ti. Vacanassa antosāraṃ nāma aviparīto atthoti tadabhāvenāha ‘‘antosāravirahitenā’’ti. Abhiācikkhantīti abhibhavitvā ghaṭṭentā kathenti, akkosantīti attho. Viparītasaññoti ayāthāvasañño. Subhaṃ vimokkhanti ‘‘subha’’nti vuttavimokkhaṃ. Vaṇṇakasiṇanti sunīlakasupītakādivaṇṇakasiṇaṃ. Sabbanti yaṃ subhaṃ, asubhañca vaṇṇakasiṇaṃ, tañca sabbaṃ. Na asubhanti asubhampi ‘‘asubha’’nti tasmiṃ samaye na sañjānāti, atha kho ‘‘subhaṃ’’ tveva sañjānātīti attho. Viparītā ayāthāvagāhitāya, ayāthāvavāditāya ca.

48. Yasmā so paribbājako avissaṭṭhamicchāgāhitāya sammā appaṭipajjitukāmo sammāpaṭipannaṃ viya maṃ samaṇo gotamo, bhikkhavo ca sañjānantūti adhippāyena ‘‘tathā dhammaṃ desetu’’ntiādimāha, tasmā vuttaṃ ‘‘mayā etassa…pe… vaṭṭatī’’ti. Mammanti mammappadesaṃ pīḷājananaṭṭhānaṃ. Suṭṭhūti sakkaccaṃ. Yathā na vinassati, evaṃ anurakkha.

Vāsanāyāti kilesakkhayāvahāya paṭipattiyā vāsanāya. Sesaṃ suviññeyyamevāti.

Pāthikasuttavaṇṇanāya līnatthappakāsanā.

2. Udumbarikasuttavaṇṇanā

Nigrodhaparibbājakavatthuvaṇṇanā



我来为您直译这段巴利文：
36. "此句"。"此名世间至"应知,彼至知,然彼世间生起次第传统故说"世间生起行传"。于正等觉智上更无任何可知,然以彼为顶点显示说"乃至一切知智我知"。"我知"即贪味依贪,"我知"即执着依见,"善知正知"即举依慢不执为结合。"唯自证"句与"涅槃已知"二句应结合为"唯自证生涅槃及唯自证已知",以自觉智生涅槃自知义。然注释中"自证"句为多格转依转说方法故显示说"唯自于自"。"未知涅槃"即未得涅槃因邪行。因知亦依彼证应知。善行为利,乐。彼对立为非利,苦。彼即因善乐破灭故破灭。
37. "显示彼"即世尊亦"他道于彼有实想"显示彼。"增上性"即增上自性。依何师说人称"师",彼师说为师性故说"师性师说"。"此中"即师说中。"如是作"即以此因。"彼"即师说。但说"至知"因至知境。"何施设"即何种施设。故说"何施设如何施设"。"梵网"即梵网注释。因彼处广说方法此处指示,然经于彼此相同。
41. 有戏损为根于此故戏损,师论。故说"戏损根"。"意损"于此亦此理。
47. 以何言诽谤,彼无有性即依义力故说"无有义"。"空"、"妄"为作格主格故说"以空、以妄语"。言内实名不颠倒义故由彼无说"离内实"。"诽谤"即胜害说,骂义。"颠倒想"即非如实想。"净解脱"即说"净"解脱。"色遍"即极青极黄等色遍。"一切"即彼净及不净色遍,彼一切。"非不净"即不净亦于彼时不想"不净",然即想"净"义。颠倒因非如实执,非如实说。
48. 因彼外道未舍邪执不欲正行以"如我正行沙门乔答摩及比丘知"意说"如是说法"等,故说"于我此...应"。"要害"即要害处生苦处。"善"即恭敬。如不失如是护。
"熏习"即灭烦恼行熏习。余极易知。
波梯迦经注释义疏。
优昙婆罗经注释
尼拘陀外道事释

49.Udumbarikāyāti sambandhe sāmivacananti āha ‘‘udumbarikāya deviyā santake paribbājakārāme’’ti. ‘‘Udumbarikāya’’nti vā pāṭho, tathā sati adhikaraṇe etaṃ bhummaṃ. Ayañhettha attho udumbarikāya rañño deviyā nibbattito ārāmo udumbarikā, tassaṃ udumbarikāyaṃ. Tenāha ‘‘udumbarikāya deviyā santake’’ti. Tāya hi nibbattito tassā santako. Varaṇādipāṭhavasena cettha nibbattatthabodhakassa saddassa adassanaṃ. Sandhānoti bhinnānampi tesaṃ sandhāpanena ‘‘sandhāno’’ti evaṃ laddhanāmo. Saṃvaṇṇitoti pasaṃsito. Iriyatīti pavattati. Ariyena ñāṇenāti kilesehi ārakattā ariyena lokuttarena ñāṇena. Ariyāya vimuttiyāti suvisuddhāya lokuttaraphalavimuttiyā.

Divā-saddo dina-saddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divā-saddo savisesaṃ divasabhāgaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Yasmā samāpannassa cittaṃ nānārammaṇato paṭisaṃhataṃ hoti, jhānasamaṅgī ca pavivekūpagamanena saṅgaṇikābhāvato ekākiyāya nilīno viya hoti, tasmā vuttaṃ ‘‘tato tato…pe… gato’’ti. Mano bhavanti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahantīti manobhāvaniyāti āha ‘‘manavaḍḍhakāna’’ntiādi. Unnamati na saṅkucati, alīnañca hotīti attho.

51.Yāvatāti yāvantoti ayamettha atthoti āha ‘‘yattakā’’ti. Tesanti niddhāraṇe sāmivacanaṃ. Niddhāraṇañca kenaci visesena icchitabbaṃ. Yehi ca guṇavisesehi samannāgatā bhagavato sāvakā upāsakā rājagahe paṭivasanti, ayañca tehi samannāgatoti imaṃ visesaṃ dīpetuṃ ‘‘tesaṃ abbhantaro’’ti vuttaṃ. Tenāha ‘‘bhagavato kirā’’tiādi.

52.Tesanti paribbājakānaṃ. Kathāyāti tiracchānakathāya. Dassanenāti diṭṭhidassanena. Ākappenāti vesena. Kuttenāti kiriyāya. Ācārenāti aññamaññasmiṃ ācaritabbaācārena. Vihārenāti rattindivaṃ viharitabbaviharaṇena. Iriyāpathenāti ṭhānādiiriyāpathena. Aññākāratāya aññatitthe niyuttāti aññatitthiyā. Saṅgantvā samāgantvā rāsī hutvā parehi nisinnaṭṭhāne. Araññāni ca tāni vanapatthāni cāti araññavanapatthāni. Tattha yaṃ araññakaṅganipphādakaṃ āraññakānaṃ, taṃ ‘‘arañña’’nti veditabbaṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vappīyati. Vuttañhetaṃ ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’nti ‘‘vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531). Tena vuttaṃ ‘‘gāmūpacārato muttānī’’tiādi. Pantānīti pariyantāni atidūrāni. Tenāha ‘‘dūratarānī’’tiādi. Vihārūpacārenāti vihārassa upacārappadesena. Addhikajanassāti maggagāmino janassa. Mandasaddānīti uccāsaddamahāsaddābhāvato tanusaddāni. Manussehi samāgamma ekajjhaṃ pavattitasaddo nigghoso, tassa yasmā attho dubbibhāvito hoti, tasmā vuttaṃ ‘‘avibhāvitatthena nigghosenā’’ti. Vigatavātānīti vigatasaddāni. ‘‘Rahassa karaṇassa yuttānī’’ti imināpi tesaṃ ṭhānānaṃ araññalakkhaṇayuttataṃ, janavivittataṃ, vanavivittameva ca vibhāveti, tathā ‘‘ekībhāvassa anurūpānī’’ti iminā.



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49. "优昙婆"为关系属格故说"优昙婆天女所属外道园"。或读"优昙婆",如是此处格。因此义优昙婆王天女所生园为优昙婆,于彼优昙婆。故说"优昙婆天女所属"。因彼所生为彼所属。此中依瓦拉那等读不见表示所生义声。"珊丹"即因和合彼等破裂得名"珊丹"。"称赞"即赞叹。"行"即转起。"圣智"即因远离烦恼故圣出世间智。"圣解脱"即极清净出世间果解脱。
日字如日字为日同义,彼说为差别修饰的日字显示差别日分故说"日之日"等。因入定者心从种种所缘收摄,具定者由趣寂离故无群众如独隐故说"从彼...去"。心增即令心向离系趣增长故心增说"增心"等。高起不萎缩,无怯义。
51. "乃至"即如此此中义故说"多少"。"彼等"为区别属格。区别应以某差别欲求。由具何功德差别世尊声闻优婆塞住王舍城,此亦具彼等显示此差别说"彼等内"。故说"据说世尊"等。
52. "彼等"即诸外道。"谈"即畜生谈。"见"即见解见。"状"即形相。"作"即行为。"行"即互相应行行。"住"即昼夜应住住。"威仪"即住等威仪。因异形相从事他道故他道者。集会群集于他所坐处。林又彼等深林为林深林。此中何成林道成林者,彼应知"林"。深林即离村边人无行处,此中不耕不种。因说此"深林为远离住处之称""深林为林密之称","深林为可怖之称","深林为令毛竖之称","深林为边际之称","深林为人不行之称住处"。故说"离村行"等。"远离"即边际极远。故说"更远"等。"寺行"即寺之行处。"行路者"即路行人。"少声"即因无高声大声故细声。人集会共发声为响,因彼义难分别故说"义难分别响"。"离风"即离声。由"应作隐私

53.Kenāti hetumhi, sahayoge ca karaṇavacananti āha ‘‘kena kāraṇena kena puggalena saddhi’’nti. Ekopi hi vibhattiniddeso anekatthavibhāvano hoti, tathā taddhitatthapadasamāhāreti.

Saṃsandananti ālāpasallāpavasena kathāsaṃsandanaṃ. Ñāṇabyattabhāvanti byattañāṇabhāvaṃ, so pana parassa vacane uttaradānavasena, parena vā vuttauttare paccuttaradānavasena siyāti āha ‘‘uttarapaccuttaranayenā’’ti. Yo hi parassa vacanaṃ tipukkhalena nayena rūpeti, tathā parassa rūpanavacanaṃ jātibhāvaṃ āpādeti, tassa tādisaṃ vacanasabhāvaṃ ñāṇaveyyattiyaṃ vibhāveti pākaṭaṃ karotīti. Suññāgāresu naṭṭhāti suññāgāresu nivāsesu naṭṭhā vinaṭṭhā abhāvaṃ gatā. Nāssa paññā nasseyya tehi tehi katapucchanapaṭipucchananimittaṃ nānāpaṭibhānuppattiyā visāramāpannaṃ pucchitaṃ pañhaṃ vissajjetuṃ asamatthatāya. Orodheyyāmāti nirussāhaṃ viya karontā avarodheyyāma, taṃ parassa orodhanaṃ vādajālena vinandhanaṃ viya hotīti āha ‘‘vinandheyyāmā’’ti . Tadatthaṃ tena tucchakumbhinidassanaṃ kataṃ, taṃ byatirekamukhena dassetuṃ ‘‘pūritaghaṭo hī’’tiādi vuttaṃ.

Balaṃ dīpentoti abhūtameva attano ñāṇabalaṃ pakāsento. Asambhinnanti jātisambhedābhāvena asambhinnaṃ. Aññajātisambhede sati assatarassa assassa jātabhāvo viya sīhassapi sīhathāmābhāvo siyāti āha ‘‘asambhinnakesarasīha’’nti. Ṭhānaso vāti taṅkhaṇe eva.

54. ‘‘Sumāgadhā nāma nadī’’ti keci, taṃ micchāti dassento ‘‘sumāgadhā nāma pokkharaṇī’’ti vatvā tassā pokkharaṇibhāvassa suttantare āgatataṃ dassetuṃ ‘‘yassā tīre’’tiādi vuttaṃ. Morānaṃ nivāpo etthāti moranivāpo. Byadhikaraṇānampi hi padānaṃ bāhiratthasamāso hotiyeva yathā ‘‘urasilomo’’ti. Atha vā nivutthaṃ etthāti nivāpo, morānaṃ nivāpo moranivāpo, morānaṃ nivāpadinnaṭṭhānaṃ. Tenāha ‘‘yattha morāna’’ntiādi. Yasmā nigrodho tapojigucchavādo, sāsane ca bhikkhū attakilamathānuyogaṃ vajjetvā bhāvanānuyogena paramassāsappatte viharante passati, tasmā ‘‘kathaṃ nu kho samaṇo gotamo kāyakilamathena vināva sāvake vinetī’’ti sañjātasandeho ‘‘ko nāma so’’tiādinā bhagavantaṃ pucchi. Assasati anusaṅkitaparisaṅkito hoti etenāti assāso, pītisomanassanti āha ‘‘assāsappattāti tuṭṭhippattā somanassappattā’’ti. Adhiko seṭṭho āsayo nissayo ajjhāsayoti āha ‘‘uttamanissayabhūta’’nti. Ādibhūtaṃ purātanaṃ seṭṭhacariyaṃ ādibrahmacariyaṃ, lokuttaramagganti attho. Tathā hesa sabbabuddhapaccekabuddhasāvakehi teneva ākārena adhigato. Tenāha ‘‘purāṇa…pe… ariyamagga’’nti. Tathā hi taṃ bhagavā ‘‘addasa purāṇaṃ maggaṃ purāṇamañjasa’’nti avoca. Pūretvā bhāvanāpāripūrivasena. ‘‘Pūretvā’’ti vā idaṃ ‘‘ajjhāsayaṃ ādibrahmacariya’’nti ettha pāṭhasesoti vadanti. ‘‘Ajjhāsayaṃ ādibrahmacariyaṃ paṭijānanti assāsappattā’’ti evaṃ vā ettha yojanā.

Tapojigucchāvādavaṇṇanā

55. Pakatā hutvā vicchinnā vippakatāti āha ‘‘aniṭṭhitāva hutvā ṭhitā’’ti.



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53. "以何"为因与俱用作格故说"以何因与何人共"。因一格指示显示多义,如是后缀义语合。
"相应"即依交谈方式语相应。"智显现"即显智性,然彼依于他语作答,或依他说答作反答故说"答反答方式"。因谁以三矢方式形成他语,如是令他形成语成性,显示彼如是语性智巧明显。"空舍失"即于空舍住处失坏趣无。彼慧不失因彼彼作问反问因种种辩才生成熟不能答所问问。"围困"即令如无力围困,彼他围困如以论网缠故说"缠"。为此作空瓮譬喻,为显示对比说"满瓮"等。
"显力"即显示非有自智力。"不杂"即因无种杂故不杂。若有他种杂则如骡之马性,狮亦无狮力故说"不杂鬃狮"。"即住"即即刻。
54."善摩揭陀名河"有说,显示彼邪说"善摩揭陀名池"已,为显示彼池性于经处来说"于彼岸"等。"孔雀食"因此孔雀食。因异处语亦有外义合如"胸毛"。或已住此故食,孔雀食孔雀食,孔雀食施处。故说"于彼孔雀"等。因尼拘陀为苦行厌恶说,于教中见比丘离身苦重依修习得最胜慰故生疑"云何沙门乔答摩离身苦教诫弟子"以"何名彼"等问世尊。由此慰安所疑虑故慰,喜悦故说"得慰即得喜得悦"。增上胜所依意乐故说"最胜所依"。本初初古胜行初梵行,出世间道义。因此如是一切佛辟支佛声闻如是形相证得。故说"古...圣道"。如是彼世尊说"见古道古道"。充满依修习圆满力。或"充满"此为"意乐初梵行"此中余读有说。或此中结合"意乐初梵行自认得慰"如是。
苦行厌恶说释
55. 作为断为未作故说"未完即住"。

56.Vīriyena pāpajigucchanavādoti lūkhapaṭipattisādhanena vīriyena attataṇhāvinodanavasena pāpakassa jigucchanavādo. Jigucchatīti jiguccho, tabbhāvo jegucchaṃ, adhikaṃ jegucchaṃ adhijegucchaṃ, ativiya pāpajigucchanaṃ, tasmiṃ adhijegucche. Kāyadaḷhībahulaṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ, tena kāyadaḷhībahulatānimittassa pāpassa jigucchanaṃ, virajjanampi tapojigucchāti āha ‘‘vīriyena pāpajigucchā’’ti. Ghāsacchādanasenāsanataṇhāvinodanamukhena attasnehavirajjananti attho. Upari vuccamānesu nānākāresu acelakādivatesu ekajjhaṃ samādinnānaṃ parisodhanamevettha pāripūraṇaṃ, na sabbesaṃ anavasesato samādānaṃ tassa asambhavatoti āha ‘‘paripuṇṇāti parisuddhā’’ti. Parisodhanañca nesaṃ sakasamayasiddhena nayena paṭipajjanameva. Vipariyāyena aparisuddhatā veditabbā.

57.‘‘Ekaṃ pañhampi na kathetī’’ti paṭhamaṃ attanā pucchitapañhassa akathitattā vuttaṃ.

Tapanissitakoti attakilamathānuyogasaṅkhātaṃ tapaṃ nissāya samādāya vattanako. Sīhanādeti sīhanādasuttavaṇṇanāyaṃ. Yasmā tattha vitthāritanayena veditabbāni, tasmā tassā atthappakāsanāya vuttanayenapi veditabbāni.

Upakkilesavaṇṇanā

58. ‘‘Sammā ādiyatī’’ti vatvā sammā ādiyanañcassa daḷhaggāho evāti āha ‘‘daḷhaṃ gaṇhātī’’ti. ‘‘Sāsanāvacarenāpi dīpetabba’’nti vatvā taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ, tena dhutaṅgadharatāmattena attamanatā, paripuṇṇasaṅkappatā sammāpaṭipattiyā upakkilesoti imamatthaṃ dasseti, na yathāvuttatapasamādānadhutaṅgadharatānaṃ satipi aniyyānikatte sadisatanti daṭṭhabbaṃ.

‘‘Duvidhassāpīti ‘attamano hoti paripuṇṇasaṅkappo’ti ca evaṃ upakkilesabhedena vuttassa duvidhassāpi tapassino’’ti keci. Yasmā pana aṭṭhakathāyaṃ sāsanikavasenāpi attho dīpito, tasmā bāhirakassa, sāsanikassa cāti evaṃ duvidhassāpi tapassinoti attho veditabbo. Tathā ceva hi uparipi atthavaṇṇanaṃ vakkhatīti. Ettāvatāti yadidaṃ ‘‘ko añño mayā sadiso’’ti evaṃ atimānassa, aniṭṭhitakiccasseva ca ‘‘alamettāvatā’’ti evaṃ atimānassa ca uppādanaṃ, ettāvatā.

Ukkaṃsatīti ukkaṭṭhaṃ karoti. Ukkhipatīti aññesaṃ upari khipati, paggaṇhātīti attho. Paraṃ saṃhāretīti paraṃ saṃharaṃ nihīnaṃ karoti. Avakkhipatīti adho khipati, avamaññatīti attho.

Mānamadakaraṇenāti mānasaṅkhātassa madassa karaṇena uppādanena. Mucchitohotīti mucchāpanno hoti, sā pana mucchāpatti abhijjhāsīlabbataparāmāsakāyaganthehi gadhitacittatā, tattha ca atilaggabhāvoti āha ‘‘gadhito ajjhosanno’’ti. Pamajjanañcettha pamajjanamevāti āha ‘‘pamādamāpajjatī’’ti. Kevalaṃ dhutaṅgasuddhiko hutvā kammaṭṭhānaṃ ananuyuñjanto tāya eva dhutaṅgasuddhikatāya attukkaṃsanādivasena pavatteyyāti dassetuṃ ‘‘sāsane’’tiādi vuttaṃ. Tenāha ‘‘dhutaṅgameva…pe… paccetī’’ti.

59.Teyeva paccayā. Suṭṭhu katvā paṭisaṅkharitvā laddhāti ādaragāravayogena sakkaccaṃ abhisaṅkharitvā dānavasena upanayavasena laddhā. Vaṇṇabhaṇananti guṇakittanaṃ. Assāti tapassino.



我来为您直译这段巴利文：
56. "精进厌恶恶说"即以粗行成就精进依离自爱方式恶厌恶说。厌恶为厌,彼性为厌性,过厌性为过厌,极恶厌恶,于彼过厌。身坚多苦为苦,依随行自苦转精进,由彼身坚多因恶厌恶,离染亦苦厌故说"精进恶厌"。依食衣住处爱离染门离自爱义。于上说诸相裸行等戒中一处受持清净即此圆满,非一切无余受持因彼不可能故说"圆满即清净"。彼等清净即依自宗成就方式行。反之应知不清净。
57. "一问亦不说"因最初自问问不说故说。
"依苦"即依随行自苦名苦而住。"狮吼"即狮吼经注释。因彼处应依广说方式知,故依彼义显说方式亦应知。
随烦恼释
58. 说"正受持"已正受持为坚取故说"坚取"。说"应依教行亦说"已为显示彼说"有一"等,由此显示此义仅持头陀满意,满思惟为正行随烦恼,不应见如说受持苦持头陀虽非出离同等。
"二种亦"即"满意满思惟"如是依随烦恼差别说二种苦行者有说。然因注释亦依教者显义,故应知外道及教者如是二种苦行者义。如是上亦将说义释。"乃至"即此"谁他如我"如是生过慢,未尽事即"足尔许"如是生过慢,乃至。
"举高"即作胜。"举上"即举于他上,取义。"摄他"即摄他作劣。"贬下"即下掷,轻视义。
"作慢醉"即作名慢醉生。"迷醉"即得迷,然彼得迷为贪身系邪见身系缠心,于彼极着故说"贪着执著"。此中放逸即放逸故说"陷放逸"。仅成头陀净者不修习业处由彼头陀净性依举自等方式转故显示说"于教"等。故说"仅头陀...重视"。
59. 彼等资具。"善作整理得"即以恭敬瑜伽恭敬修治依施依近得。"说美"即说功德。"彼"即苦行者。

60.Vodāsanti byāsanaṃ, vibhajjananti attho. Taṃ panettha vibhajjanaṃ dvidhā icchitanti āha ‘‘dvebhāgaṃ āpajjatī’’ti. Dve bhāge karoti ruccanāruccanavasena . Gedhajātoti sañjātagedho. Mucchanaṃ nāma sativippavāseneva hoti, na satiyā satīti āha ‘‘samuṭṭhassatī’’ti. Ādīnavamattampīti gadhitādibhāvena paribhoge ādīnavamattampi na passati. Mattaññutāti paribhoge mattaññutā. Paccavekkhaṇaparibhogamattampīti paccavekkhaṇamattena paribhogampi ekavāraṃ paccavekkhitvāpi paribhuñjanampi na karoti.

61.Vicakkasaṇṭhānāti vipulatamacakkasaṇṭhānā. Sabbassa bhuñjanato ayokūṭasadisā dantā eva dantakūṭaṃ.Apasādetīti pasādeti. Acelakādivasenāti acelakavatādivasena. Lūkhājīvinti sallekhapaṭipattiyā lūkhajīvikaṃ.

62.Tapaṃ karotīti bhāvanāmanasikāralakkhaṇaṃ tapaṃ carati caranto viya hoti. Caṅkamaṃ otarati bhāvanaṃ anuyuñjanto viya. Vihāraṅgaṇaṃ sammajjati vattapaṭipattiṃ pūrento viya.

‘‘Ādassayamāno’’ti vā pāṭho.

Kiñcivajjanti kiñci kāyikaṃ vā vācasikaṃ vā dosaṃ. Diṭṭhigatanti viparītadassanaṃ. Aruccamānanti attano siddhante paṭikkhittabhāvena aruccamānaṃ. Ruccati meti ‘‘kappati me’’ti vadati. Anujānitabbanti tacchāviparītabhūtabhāvena ‘‘evameta’’nti anujānitabbaṃ. Savanamanohāritāya ‘‘sādhu suṭṭhū’’ti anumoditabbaṃ.

63. Kujjhanasīlatāya kodhano. Vuttalakkhaṇo upanāho etassa atthīti upanāhī. Evaṃbhūto ca taṃsamaṅgī hotīti ‘‘samannāgato hotī’’ti vuttaṃ. Esa nayo ito paresupi.

Ayaṃ pana viseso – issati usūyatīti ussukī. Saṭhanaṃ asantaguṇasambhāvanaṃ saṭho, so etassa atthīti saṭho. Santadosapaṭicchādanasabhāvā māyā, māyā etassa atthīti māyāvī. Garuṭṭhāniyānampi paṇipātākaraṇalakkhaṇaṃ thambhanaṃ thaddhaṃ, tamettha atthīti thaddho. Guṇehi samānaṃ, adhikañca atikkamitvā nihīnaṃ katvā maññanasīlatāya atimānī. Asantaguṇasambhāvanatthikatāsaṅkhātā pāpā lāmakā icchā etassāti pāpiccho. Micchā viparītā diṭṭhi etassāti micchādiṭṭhiko. ‘‘Idameva saccaṃ, moghamañña’’nti (ma. ni. 187, 202, 427; 3.27, 29; udā. 55; mahāni. 20; netti. 58) evaṃ attanā attābhiniviṭṭhatāya satā diṭṭhi sandiṭṭhi, tameva parāmasatīti sandiṭṭhiparāmāsī. Aṭṭhakathāyaṃ pana ‘‘sayaṃ diṭṭhi sandiṭṭhī’’ti vatthuvasena attho vutto. Ā bāḷhaṃ viya dhīyatīti ādhānanti āha ‘‘daḷhaṃ suṭṭhu ṭhapita’’nti. Yathāgahitaṃ gāhaṃ paṭinissajjanasīlo paṭinissaggī, tappaṭikkhepena duppaṭinissaggī. Paṭisedhattho hi ayaṃ du-saddo yathā ‘‘duppañño, (ma. ni. 1.449) dussīlo’’ti (a. ni. 5.213; 10.75; pārā. 195; dha. pa. 308) ca.

Parisuddhapapaṭikappattakathāvaṇṇanā

64.Idha nigrodha tapassīti yathānukkantaṃ purimapāḷiṃ nigamanavasena ekadesena dasseti. Tenāha ‘‘evaṃ bhagavā’’tiādi. Gahitaladdhinti ‘‘acelakādibhāvo seyyo, tena ca saṃsārasuddhi hotī’’ti evaṃ gahitaladdhiṃ. Rakkhitaṃ tapanti tāya laddhiyā samādiyitvā rakkhitaṃ acelakavatāditapaṃ. ‘‘Sabbameva saṃkiliṭṭha’’nti iminā yaṃ vakkhati parisuddhapāḷivaṇṇanāyaṃ ‘‘lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā’’ti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
60. "分别"即破坏,分解义。然此中分解欲二种故说"成二分"。作二分依喜不喜。"生贪"即已生贪。迷醉名以失念故,非有念故说"忘念"。"过患量亦"即以贪等性于受用过患量亦不见。"知量"即受用知量。"观察受用量亦"即仅观察受用亦一次观察后受用亦不作。
61. "车圈形"即广大车圈形。一切食如铁棒齿即齿棒。"不净"即净。"依裸行等"即依裸行戒等。"粗生活"即减少行粗生活。
62. "作苦行"即修习作意相苦行行如行。入经行如修习。扫寺院如圆满行义。
或读"示现"。
"某过"即某身或语过。"见"即颠倒见。"不喜"即依自宗遮止不喜。"喜我"即说"适我"。"应许"即依真非颠倒状"如是此"应许。依听意乐应随喜"善极"。
63. 因忿怒性故忿。有所说相恼害故恼害。如是而具彼故说"具"。此理于此后亦。
然此差别:"嫉妒嫉故嫉。欺即不实功德信赖,彼有此故欺。诳为覆实过性,有诳故诳。对尊处亦不作礼拜相僵即僵,此处有彼故僵。因以功德等及胜越作劣思惟性故过慢。有无实功德信赖无名恶劣欲故恶欲。有邪颠倒见故邪见。'此真余虚'如是由自固着见为自见,执着彼故执自见。然注释中说"自见"依事义。极如置故住说"坚善置"。舍所取执性为舍,彼相反故难舍。因此难字为遮义如'恶慧、恶戒'。"
清净外皮得说释
64. "此尼拘陀苦行者"即随所说前经依结论一分显示。故说"如是世尊"等。"所取见"即"裸行等胜,由彼轮回清净"如是所取见。"护苦行"即依彼见受持所护裸行等苦行。由"一切染污"显示将于清净文释说"应知依粗苦行者及持头陀者结合"。;

3.64), tassa parikappitarūpassa lūkhassa tapassinoti ayamettha adhippāyoti dasseti. ‘‘Parisuddhapāḷidassanattha’’nti ca iminā titthiyānaṃ vasena pāḷi yevettha labbhati, na pana tadatthoti dasseti. Vuttavipakkhavasenāti vuttassa atthassa paṭipakkhavasena, paṭikkhepavasenāti attho. Tasmiṃ ṭhāneti hetuatthe bhummanti tassa hetuatthena karaṇavacanena atthaṃ dassento ‘‘evaṃ so tenā’’tiādimāha. Uttari vāyamamānoti yathāsamādinnehi dhutadhammehi aparituṭṭho, apariyositasaṅkappo ca hutvā upari bhāvanānuyogavasena sammāvāyāmaṃ karonto.

69.Ito paranti ito yathāvuttanayato paraṃ. Aggabhāvaṃ vā sārabhāvaṃ vāti tapojigucchāya aggabhāvaṃ vā sārabhāvaṃ vā ajānanto. ‘‘Ayamevassa aggabhāvo sārabhāvo’’ti maññamāno ‘‘aggappattā, sārappattā cā’’ti āha.

Parisuddhatacappattādikathāvaṇṇanā

70. Yamanaṃ saṃyamanaṃ yāmo, hiṃsādīnaṃ akaraṇavasena catubbidho yāmova cātuyāmo, so eva saṃvaro, tena saṃvuto guttasabbadvāro cātuyāmasaṃvarasaṃvuto. Tenāha ‘‘catubbidhena saṃvarena pihito’’ti. Atipātanaṃ hiṃsananti āha ‘‘pāṇaṃ na hanatī’’ti. Lobhacittena bhāvitaṃ sambhāvitanti katvā bhāvitaṃ nāma pañca kāmaguṇā. Ayañca tesu tesaṃyeva samudācāro maggoṭṭhāpakaṃ viyāti āha ‘‘tesaṃ saññāyā’’ti.

Etanti abhiharaṇaṃ, hīnāya anāvattanañca. Tenāha ‘‘so abhiharatīti ādilakkhaṇa’’nti. Abhiharatīti abhibuddhiṃ neti. Tenāha ‘‘uparūpari vaḍḍhetī’’ti. Cakkavattināpi pabbajitassa abhivādanādi karīyatevāti pabbajjā seṭṭhā guṇavisesayogato, dosavirahitato ca, yato sā paṇḍitapaññattā vuttā. Gihibhāvo pana nihīno tadubhayābhāvatoti āha ‘‘hīnāya gihibhāvatthāyā’’ti.

71.Tacappattāti tacaṃ pattā, tacasadisā hotīti attho.

74. Titthiyānaṃ vasenāti titthiyānaṃ samayavasena. Nesanti titthiyānaṃ. Tanti dibbacakkhuṃ. Sīlasampadāti sabbākārasampannaṃ catupārisuddhisīlaṃ. Tacasārasampattitoti tacatapojigucchāyāsārasampattito. Visesabhāvanti visesasabhāvaṃ.

Acelakapāḷimattampīti acelakapāḷiāgatatthamattampi natthi, tasmā mayaṃ anassāma vinaṭṭhāti attho. A-kāro vā nipātamattaṃ, nassāmāti vinassāma. Kuto parisuddhapāḷīti kuto eva amhesu parisuddhapāḷiāgatapaṭipatti. Esa nayo sesesupi. Sutivasenāpīti sotapathāgamanamattenāpi na jānāma.

Nigrodhassapajjhāyanavaṇṇanā

75.Assāti sandhānassa gahapatissa. Kakkhaḷanti pharusaṃ. Durāsadavacananti avattabbavacanaṃ. Yasmā pharusavacanaṃ yaṃ uddissa payuttaṃ, tasmiṃ khamāpite khamāpakassa paṭipākatikaṃ hoti, tasmā ‘‘ayaṃ mayī’’tiādi vuttaṃ.

76.Bodhatthāya dhammaṃ deseti, na attano buddhabhāvaghosanatthāya. Vādatthāyāti paravādabhañjanavādatthāya. Rāgādisamanatthāya dhammaṃ deseti, na antevāsikamyatāya. Oghanittharaṇatthāyāti caturoghanittharaṇatthāya dhammaṃ deseti sabbaso orapārātiṇṇamāvahattā desanāya. Sabbakilesaparinibbānatthāya dhammaṃ deseti kilesānaṃ lesenapi desanāya aparāmaṭṭhabhāvato.

Brahmacariyapariyosānādivaṇṇanā



我来为您直译这段巴利文：
64(续). 此处显示所设想粗苦行者义。由"为显示清净文"显示此中仅依外道文得,非彼义。"依说对立"即依所说义对立,依遮止义。"于彼处"即处格为因义,显示彼因义具格义故说"如是彼由彼"等。"上精进"即不满所受持头陀法,未尽思惟而依上修习方式作正精进。
69. "此后"即此所说方式后。"胜性或实性"即不知苦厌胜性或实性。思"此即彼胜性实性"故说"得胜及得实"。
清净里皮得等说释
70. 制为调御制,依不作害等方式四种制即四制,彼即律,由彼律护一切门四制律护。故说"以四种律覆"。杀害为害故说"不害生"。作意遍作依贪心故作意名五欲。此于彼彼等转如道住故说"彼等想"。
"此"即持来及不退劣。故说"彼持来等相"。"持来"即令增上。故说"上上增"。由转轮王亦对出家作礼拜等故出家胜因功德殊胜合及离过,故说彼智者施设。在家性劣因二者无故说"为劣在家性"。
71. "得皮"即得皮,如皮义。
74. "依外道"即依外道宗。"彼等"即外道。"彼"即天眼。"戒圆满"即一切种圆满四清净戒。"皮实圆满"即皮苦厌实圆满。"殊胜性"即殊胜自性。
"裸行文量亦"即无裸行文所来义量亦,故我等失坏义。或无字仅虚词,失即坏。"何况清净文"即我等何有清净文所来行。余亦此理。"依闻亦"即仅至闻路亦不知。
尼拘陀忧郁释
75. "彼"即山达那居士。"粗"即恶。"难入语"即不应语。因恶语于所向彼忍时令忍者复原,故说"此于我"等。
76. 为觉义说法,非为自佛性声。"为论"即为破他论论。为调贪等说法,非为求弟子。"为渡暴流"即为渡四暴流说法因说能令完全渡彼岸此岸。为一切烦恼般涅槃说法因说不染着烦恼丝毫。
梵行究竟等释

77.Idaṃ sabbampīti sattavassato paṭṭhāya yāva ‘‘sattāha’’nti padaṃ, idaṃ sabbampi vacanaṃ. Asaṭho pana amāyāvī ujujātiko tikkhapañño ugghaṭitaññūti adhippāyo. So hi taṃmuhutteneva arahattaṃ pattuṃ sakkhissatīti. Vaṅkavaṅkoti kāyavaṅkādīhipi vaṅkehi vaṅko jimho kuṭilo. ‘‘Saṭhaṃ panāhaṃ anusāsituṃ na sakkomī’’ti na idaṃ bhagavā kilāsubhāveneva vadati, atha kho tassa abhājanabhāveneva.

78.Pakatiyā ācariyoti yo eva tumhākaṃ ito pubbe pakatiyā ācariyo ahosi, so eva idānipi pubbāciṇṇavasena ācariyo hotu, na mayaṃ tumhe antevāsike kātukāmāti adhippāyo. Namayaṃ tumhākaṃ uddesena atthikā, dhammatanti meva pana tumhe ñāpetukāmamhāti adhippāyo. Ājīvatoti jīvikāya vuttito. Akusalāti koṭṭhāsaṃ pattāti akusalāti taṃ taṃ koṭṭhāsataṃyeva upagatā. Kilesadarathasampayuttāti kilesadarathasahitā taṃsambandhanato . Jātijarāmaraṇānaṃ hitāti jātijarāmaraṇiyā. Saṃkileso ettha atthi, saṃkilese vā niyuttāti saṃkilesikā. Vodānaṃ vuccati visuddhi, tassa paccayabhūtattā vodāniyā. Tathābhūtā cete vodāpentīti āha ‘‘satte vodāpentī’’ti. Sikhāppattā paññāya pāripūrivepullatā maggaphalavaseneva icchitabbāti āha ‘‘maggapaññā…pe… vepullata’’nti. Ubhopi vā etāni pāripūrivepullāni. Yā hi tassa pāripūrī, sā eva vepullatāti. Tatoti saṃkilesadhammappahānavodānadhammābhibuddhihetu.

79.‘‘Yathā mārenā’’ti nayidaṃ nidassanavasena vuttaṃ, atha kho tathābhāvakathanamevāti dassetuṃ ‘‘māro kirā’’tiādi vuttaṃ. Athāti mārena tesaṃ pariyuṭṭhānappattito pacchā aññāsīti yojanā. Kasmā pana bhagavā pageva na aññāsīti? Anāvajjitattā. Māraṃ paṭibāhitvāti mārena tesu kataṃ pariyuṭṭhānaṃ vidhametvā, na tesaṃ sati payojane buddhānaṃ dukkaraṃ. Soti maggaphaluppattihetu. Tesaṃ paribbājakānaṃ.

Phuṭṭhāti pariyuṭṭhānavasena phuṭṭhā. Yatrāti niddhāraṇe bhummanti āha ‘‘yesū’’ti. Aññāṇatthanti ājānanatthaṃ, upasaggamattañcettha ā-kāroti āha ‘‘jānanattha’’nti, vīmaṃsanatthanti attho. Cittaṃ nuppannanti ‘‘jānāma tāvassa dhamma’’nti ājānanatthaṃ ‘‘brahmacariyaṃ carissāmā’’ti ekasmiṃ divase ekavārampi tesaṃ cittaṃ nuppannaṃ. Sattāho pana vuccamāno etesaṃ kiṃ karissatīti yojanā. Sattāhaṃ pūretunti sattāhaṃ brahmacariyaṃ pūretuṃ, brahmacariyavasena vā sattāhaṃ pūretunti attho. Paravādabhindananti paravādamaddanaṃ. Sakavādasamussāpananti sakavādapaggaṇhanaṃ. Vāsanāyāti saccasampaṭivedhavāsanāya. Nesanti ca pakaraṇavasena vuttaṃ. Tadaññesampi hi bhagavato sammukhā, paramparāya ca devamanussānaṃ suṇantānaṃ vāsanāya paccayo evāti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Udumbarikasuttavaṇṇanāya līnatthappakāsanā.

3. Cakkavattisuttavaṇṇanā

Attadīpasaraṇatāvaṇṇanā



我来为您直译这段巴利文：
77. "此一切"即从七年乃至"七日"句,此一切语。然不欺不诳直性利慧速知义。因彼刹那即能得阿罗汉。"歪歪"即以身歪等歪歪曲弯。"欺者我不能教导"此世尊非因疲倦说,然因彼非器。
78. "本来师"即谁即汝等从此前本来为师,彼今亦依前习力为师,我等不欲令汝等为弟子义。我等不求汝等诵,然欲令汝等知法理义。"活命"即命活。"不善"即得分不善即趣彼彼分。"烦恼热恼相应"即具烦恼热恼因结彼。"生老死益"即生老死。有染污于此,或从事染污故染污。净说为清净,因成彼因故净。如是彼等令净故说"令有情净"。智达顶圆满广大仅依道果应欲故说"道智...广大"。或此二皆圆满广大。因彼圆满即广大。"彼"即因舍染污法增上净法。
79. "如魔"此非依譬喻说,然为说如是状故说"魔据说"等。"然"即魔于彼等得遍住后知结合。然何故世尊不预先知?因不省察。"遮魔"即散魔于彼等作遍住,佛于有用时无难。"彼"即道果生因。"彼等"即诸外道。
"触"即依遍住触。"于"为区分处格故说"于彼等"。"为无知"即为了知,此中上加字仅字母故说"为知",为思量义。"心不生"即"我等且知彼法"为了知"我等行梵行"一日一次亦彼等心不生。然说七日于此等将作何结合。"圆满七日"即圆满七日梵行,或依梵行圆满七日义。"破他论"即碎他论。"举自论"即显自论。"熏习"即谛通达熏习。"彼等"依文说。因为闻世尊面前及次第诸天人熏习因。此中不分别义极易知。
优昙婆罗经注释义疏。
3.转轮王经注释
自洲归依释

80.Uttānaṃ vuccati pākaṭaṃ, tappaṭikkhepena anuttānaṃ apākaṭaṃ, paṭicchannaṃ, apacuraṃ, duviññeyyañca. Anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ. ‘‘Mātulā’’ti itthiliṅgavasena laddhanāmo eko rukkho, tassā āsannappadese māpitattā nagarampi ‘‘mātulā’’ tveva paññāyittha. Tena vuttaṃ ‘‘mātulāyanti evaṃ nāmake nagare’’ti. Avidūreti tassa nagarassa avidūre.

Kāmañcettha sutte ‘‘bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosī’’tiādinā atītavaṃsadīpikā kathā ādito paṭṭhāya āgatā, ‘‘aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā bhavissantī’’tiādinā pana savisesaṃ anāgatatthapaṭisaṃyuttā kathā āgatāti vuttaṃ ‘‘anāgatavaṃsadīpikāya suttantakathāyā’’ti. Anāgatatthadīpanañhi acchariyaṃ, tatthāpi anāgatassa sammāsambuddhassa paṭipattikittanaṃ acchariyatamaṃ. Samāgamenāti sannipātena.

‘‘Bhattaggaṃ amanāpa’’ntiādi kevalaṃ tesaṃ parivitakkamattaṃ. Amanāpanti amanuññaṃ. Buddhesu kato appakopi aparādho appako kāro viya garutaravipākoti āha ‘‘buddhehi saddhiṃ…pe… sadisaṃ hotī’’ti. Tatrāti tasmiṃ mātulanagarassa samīpe, tassaṃ vā parisāyaṃ.

Attadīpāti ettha kāmaṃ yo paro na hoti, so attāti sasantāno ‘‘attā’’ti vuccati, hitasukhesibhāvena pana attanibbisesattā dhammo idha ‘‘attā’’ti adhippeto. Tenāha ‘‘attā nāma lokiyalokuttaro dhammo’’ti. Dvidhā āpo gato etthāti dīpo, oghena anajjhotthato bhūmibhāgo. Idha pana kāmoghādīhi anajjhottharaṇīyattā dīpo viyāti dīpo, attā dīpo patiṭṭhā etesanti attadīpā. Tenāha ‘‘attānaṃ dīpa’’ntiādi. Dīpabhāvo cettha paṭisaraṇatāti āha ‘‘idaṃ tasseva vevacana’’nti. Aññasaraṇapaṭikkhepavacananti aññasaraṇabhāvapaṭikkhepavacanaṃ. Idañhi na aññaṃ saraṇaṃ katvā viharaṇasseva paṭikkhepavacanaṃ, atha kho aññassa saraṇasabhāvasseva paṭikkhepavacanaṃ tappaṭikkhepe ca tena itarassāpi paṭikkhepasiddhito. Tenāha ‘‘na hī’’tiādi. Idāni tamevatthaṃ suttantarena sādhetuṃ ‘‘vuttampi ceta’’ntiādi. Yadi ettha pākatiko attā icchito, kathaṃ tassa dīpasaraṇabhāvo, tasmā adhippāyiko ettha attā bhaveyyāti pucchati ‘‘ko panettha attā nāmā’’ti. Itaro yathādhippetaṃ attānaṃ dassento ‘‘lokiyalokuttaro dhammo’’ti. Dutiyavāropi paṭhamavārasseva pariyāyabhāvena desitoti dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ.

Gocareti bhikkhūnaṃ gocaraṭṭhānabhūte. Tenāha ‘‘carituṃ yuttaṭṭhāne’’ti. Saketi kathaṃ panāyaṃ bhikkhūnaṃ sakoti āha ‘‘pettike visaye’’ti. Pitito sammāsambuddhato āgatattā ‘‘ayaṃ tumhākaṃ gocaro’’ti tena uddiṭṭhattā pettike visayeti. Carantanti sāmiatthe upayogavacananti āha ‘‘ayamevattho’’ti, carantānanti ca attho, tenāyaṃ vibhattivipallāsenapi vacanavipallāsenapīti dasseti. Kilesamārassa otārālābheneva itaramārānampi otārālābho veditabbo. Ayaṃ panatthoti gocare caraṇaṃ sandhāyāha, vatthu pana byatirekamukhena āgataṃ.


我来为您直译这段巴利文：
80. "平显"说为明显,彼相反非平显不明显,隐覆,稀少及难知。非平显语释为非平显语释。因无平显语释用故取非平显。"马都拉"依女性语得名一树,因造于彼近处故城亦知为"马都拉"。故说"马都拉即如是名城"。"不远"即彼城不远。
虽此经中"诸比丘,过去有名达拉内米王"等从初来显示过去传,然"人寿二百五十年时将有寿百年子"等来特别结合未来义故说"未来传显示经说"。因未来义显示希有,其中未来正等觉行赞最希有。"集会"即集合。
"食堂不适意"等仅彼等思惟量。"不适意"即不悦意。于佛作小过如小作有重果故说"与佛...同"。"于彼"即于彼马都拉城近,或于彼众。
"自洲"此中虽谁非他,彼自相续说"自",然因求益乐故无差别于法此中意为"自"。故说"自名世间出世间法"。二种水去此故洲,不被暴流淹没地分。然此中因不被欲暴流等淹没故如洲故洲,自为洲依处彼等故自洲。故说"自洲"等。洲性此中为归依故说"此彼同义"。"他归依遮说"即他归依性遮说。因此非仅遮住作他归依说,然遮他归依自性说因遮彼由彼成遮余。故说"因非"等。今以他经成就彼义说"又说此"等。若此中胜义自为所欲,云何彼洲归依性,故意为此中自应有问"此中何名自"。彼显示如意自"世间出世间法"。第二句亦显示以第一句异门说故说"故说"等。
"行处"即比丘行处处。故说"应行处"。"自"然此云何比丘自故说"父境"。因从父正等觉来故,彼指示"此汝等行处"故父境。"行"为主义宾格故说"此义",行者义,由此显示此依格转异及语转异。由烦恼魔不得入处亦应知余魔不得入处。"然此义"说依行处行,事由对比门来。


Sakuṇe hantīti sakuṇagghi, mahāsenasakuṇo. Ajjhappattāti abhibhavanavasena pattā upagatā. Na myāyanti me ayaṃ sakuṇagghi nālaṃ abhavissa. Naṅgalakaṭṭhakaraṇanti naṅgalena kasitappadeso. Leḍḍuṭṭhānanti leḍḍūnaṃ uṭṭhapitaṭṭhānaṃ. Sake baleti attano balahetu. Apatthaddhāti avagāḷhatthambhā sañjātatthambhā. Assaramānāti avhāyantī.

Mahantaṃ leḍḍunti naṅgalena bhinnaṭṭhāne sukkhatāya tikhiṇasiṅgaayoghanasadisaṃ mahantaṃ leḍḍuṃ. Abhiruhitvāti tassa adhobhāgena attanā pavisitvā nilīnayoggappadesaṃ sallakkhetvā tassupari caṅkamanto assaramāno aṭṭhāsi. ‘‘Ehi kho’’tiādi tassa assaramānākāradassanaṃ. Sannayhāti vātaggahaṇavasena ubho pakkhe samaṃ ṭhapetvā. Paccupādīti pāvisi. Tatthevāti yattha pubbe lāpo ṭhito, tattheva leḍḍumhi . Uranti attano urappadesaṃ. Paccatāḷesīti pati atāḷesi sārambhavasena vegena gantvā paharaṇato vidhārentī patāḷesi. Ārammaṇanti paccayaṃ. ‘‘Avasara’’nti keci.

‘‘Kusalāna’’nti evaṃ pavattāya desanāya ko anusandhi? Yathāanusandhi eva. Ādito hi ‘‘attadīpā, bhikkhave, viharathā’’tiādinā (dī. ni. 3.80) yeva attadhammapariyāyena lokiyalokuttaradhammā gahitā, te yevettha kusalaggahaṇena gahitāti. Anavajjalakkhaṇānanti avajjapaṭipakkhasabhāvānaṃ. ‘‘Avajjarahitasabhāvāna’’nti keci. Tattha purime atthavikappe vipākadhammadhammā eva gahitā, dutiye pana vipākadhammāpi. Yadi evaṃ, kathaṃ tesaṃ samādāya vattananti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘vipākadhammā sīlādi viya samādāya vattitabbā’’ti. Samādānanti pana attano santāne sammā ādānaṃ paccayavasena pavatti yevāti daṭṭhabbaṃ. Vipākadhammā hi paccayavisesehi sattasantāne sammadeva āhitā āyuādisampattivisesabhūtā uparūparikusalavisesuppattiyā upanissayā hontīti vadanti. Puññaṃ pavaḍḍhatīti ettha puññanti uttarapadalopenāyaṃ niddesoti āha ‘‘puññaphalaṃ vaḍḍhatī’’ti. Puññaphalanti ca ekadesasarūpekasesena vuttaṃ ‘‘puññañca puññaphalañca puññaphala’’nti āha ‘‘uparūpari puññampi puññavipākopi veditabbo’’ti.

‘‘Mātāpitūna’’ntiādi nidassanamattaṃ, tasmā aññampi evarūpaṃ hetūpanissayaṃ kusalaṃ daṭṭhabbaṃ. Sinehavasenāti upanissayabhūtassa sinehassa vasena, na sampayuttassa. Na hi sinehasampayuttaṃ nāma kusalaṃ atthi. Mudumaddavacittanti mettāvasena ativiya maddavantaṃ cittaṃ. Yathā matthakappattaṃ vaṭṭagāmikusalaṃ dassetuṃ ‘‘mātāpitūnaṃ …pe… mudumaddavacitta’’nti vuttaṃ, evaṃ matthakappattameva vivaṭṭagāmikusalaṃ dassetuṃ ‘‘cattāro sati…pe… bodhipakkhiyadhammā’’ti vuttaṃ. Tadaññepi pana dānasīlādidhammā vaṭṭassa upanissayabhūtā vaṭṭagāmikusalaṃ vivaṭṭassa upanissayabhūtā vivaṭṭagāmikusalanti veditabbā. Pariyosānanti phalavisesāvahatāya phaladāya koṭi sikhāppatti, devaloke ca pavattisirivibhavoti pariyosānaṃ ‘‘manussaloke’’ti visesitaṃ, manussalokavaseneva cāyaṃ desanā āgatāti. Maggaphalanibbānasampatti pariyosānanti yojanā. Vivaṭṭagāmikusalassa vipākaṃ suttapariyosāne dassissati ‘‘atha kho, bhikkhave, saṅkho nāma rājā’’tiādinā (dī. ni. 3.108).

Daḷhanemicakkavattirājakathāvaṇṇanā

81.Idhāti imasmiṃ ‘‘kusalānaṃ, bhikkhave, dhammāna’’ntiādinā (dī. ni. 

我来为您直译这段巴利文：
"杀鸟"故鹰,大军鸟。"获得"即依征服力得达。"非我"即此鹰于我不足。"犁杖作"即犁耕处。"土块处"即土块升起处。"自力"即因己力。"不傲慢"即无深傲慢生傲慢。"无声"即不叫。
"大土块"即犁破处因干燥如锐角铁锤相似大土块。"升上"即从彼下部自入观察适合隐藏处上行无声立。"来"等显示彼无声状。"整备"即依取风两翼平等立。"入"即进入。"于彼"即于前立土块于彼土块。"胸"即自胸处。"反击"即反击因怒力速行打故破击。"所缘"即缘。某些说"机会"。
"诸善"如是行说何随顺?如随顺。因初"诸比丘,住自洲"等即依自法次第摄世间出世间法,此中以善摄彼等。"无过相"即过对治性。某些说"无过性"。此中前义释仅取异熟法法,然后亦异熟法。若如是,云何彼等受持行?然此不应如是见"异熟法如戒等应受持行"。然受持即于自相续正受依缘行应见。因说异熟法由缘差别于有情相续正置为寿等成就差别成为上上善差别生近依。"福增长"此中福依后分略此说故说"福果增长"。福果依一分自性略说"福及福果福果"故说"应知上上福及福异熟"。
"父母"等仅譬喻量,故应见余如是因近依善。"依爱"即依近依爱力,非相应。因无名爱相应善。"柔软心"即依慈极柔软心。如说"父母...柔软心"显示至顶轮回善,如是说"四念住...菩提分法"显示至顶出轮回善。然应知彼余施戒等法为轮回近依轮回善为出轮回近依出轮回善。"终"即果差别运来果施顶达,天界行威光,终依人界特说,依人界此说来。道果涅槃成就终结合。出轮回善异熟于经终显示"然后诸比丘,有名僧佉王"等。
达拉内米转轮王说释
81. "此"即此"诸比丘,诸善法"等。<.Assistant>

3.110) suttadesanāya āraddhaṭṭhāne vaṭṭavivaṭṭagāmibhāvena sādhāraṇe kusalaggahaṇe. Tattha vaṭṭagāmikusalānusandhivasena ‘‘bhūtapubbaṃ bhikkhave’’ti desanaṃ ārabhi, ārabhanto ca desiyamānamattaṃ . Dhammapaṭiggāhakānaṃ bhikkhūnaṃ saṅkhepato evaṃ dīpetvā ārabhīti dassetuṃ ‘‘bhikkhave’’tiādi vuttaṃ, paṭhamaṃ tathā adīpentopi bhagavā atthato dīpeti viyāti adhippāyo.

82.Īsakampīti appamattakampi. Avasakkitanti ogatabhaṭṭhaṃ. Nemiabhimukhanti nemippadesassa sammukhā. Bandhiṃsu cakkaratanassa osakkitānosakkitabhāvaṃ jānituṃ. Tadetanti yathāvuttaṭṭhānā cavanaṃ. Atibalavadoseti rañño balavati anatthe upaṭṭhite sati.

Appamattoti rañño āṇāya pamādaṃ akaronto.

Ekasamuddapariyantamevāti jambudīpameva sandhāya vadati. So uttarato assakaṇṇapabbatena paricchinnaṃ hutvā attānaṃ parikkhipitvā ṭhitaekasamuddapariyanto. Puññiddhivasenāti cakkavattibhāvāvahāya puññiddhiyā vasena.

83.Evaṃ katvāti kāsāyāni vatthāni acchādetvā. Sukataṃ kammanti dasakusalakammapathameva vadati.

‘‘Dasavidhaṃ, dvādasavidha’’nti ca vuttavibhāgo parato āgamissati. Pūrentenevāti pūretvā ṭhiteneva. Niddoseti cakkavattivattassa paṭipakkhabhūtānaṃ dosānaṃ apagamane niddose. Cakkavattīnaṃ vatteti cakkavattirājūhi vattitabbavatte. Bhāvini bhūte viya hi upacāro yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Adhigatacakkavattibhāvāpi hi te tattha vattantevāti tathā vuttaṃ.

Cakkavattiariyavattavaṇṇanā

84. Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ, tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha ‘‘yathā’’tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha ‘‘tasmiṃ gāravuppattiyā’’ti. Mānentoti sambhāvanāvasena manena piyāyanto. Tenāha ‘‘tamevā’’tiādi. Evaṃ pūjayato apacāyato evañca yathāvuttasakkārādisambhavoti taṃ dassetuṃ ‘‘taṃ apadisitvā’’tiādi vuttaṃ. ‘‘Dhammādhipatibhūto āgatabhāvenā’’ti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimapurimataraattabhāvesu sakkacca samupacitabhāvaṃ dasseti. ‘‘Dhammavaseneva sabbakiriyānaṃ karaṇenā’’ti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhanto aññaṃ diṭṭhadhammikādianatthato rakkhanto teneva paratthasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīnaṃ sītuṇhādipaṭibāhanena āvaraṇaṃ. Anto janasminti abbhantarabhūte puttadārādijane.

‘‘Sīlasaṃvare patiṭṭhāpehī’’ti iminā rakkhaṃ dasseti, ‘‘vatthagandhamālādīni dehī’’ti iminā āvaraṇaṃ, itarena guttiṃ. Bhattavetanasampadānenapīti pi-saddena sīlasaṃvare patiṭṭhāpanādīni sampiṇḍeti. Eseva nayo ito paresupi pi-saddaggahaṇesu. Nigamo nivāso etesanti negamā, evaṃ jānapadāti āha ‘‘nigamavāsino’’tiādi.

Navavidhā mānamadāti ‘‘seyyohamasmī’’tiādi (saṃ. ni. 

我来为您直译这段巴利文：
81(续). 经说开始处依轮回出轮回行共通善取。此中依轮回善随顺"诸比丘过去"开始说,开始时仅所说量。显示摄法比丘略如是显开始故说"诸比丘"等,意为世尊虽初如是不显亦如义显。
82. "少许亦"即极小量亦。"退"即下堕。"向轮缘"即轮缘处面向。系因知轮宝退不退。"彼"即如说处移。"极力过"即王大力非义生时。
"不放逸"即依王命不作放逸。
"仅一海边"即仅说阎浮提。彼由北阿湿羯那山限定环绕自住一海边。"依福力"即依能得转轮王性福力。
83. "如是作"即着袈裟衣。"善作业"即说十善业道。
"十种十二种"等分别后将来。"仅行已"即行住已。"无过"即转轮王行对治过去无过。"转轮王行"即转轮王王应行行。因如将来现已譬如"佛去王舍城"。因得转轮王性彼等于彼行故如是说。
转轮王圣行释
84. 不许异行彼法为决定彼故彼决定,由彼决定意。"恭敬"即依敬作力作。故说"如"等。"作重"即如石伞依重作力作重。故说"于彼生尊重"。"尊重"即依敬意爱重。故说"彼"等。如是供养恭敬如是如说恭敬等生故显示彼说"指彼"等。由"成为法主来性"显示如说法上位于前前生恭敬积集性。由"仅依法作一切作"显示住坐等如说法趣向倾向性。"彼"即护防守。护他即护他现世等非义由彼成就他义忍等功德即护自彼。"慈心性"即以慈心性。衣服房等遮寒热等为障。"内人"即内部儿妻等人。
由"令住戒律"显示护,由"与衣香华等"显示障,由余显示守。"给饭工资亦"以亦字摄令住戒等。此理余亦字取。"城人"即有城住,如是国人故说"城住"等。
"九种慢醉"即"我胜"等。;

4.108; dha. sa. 1121; vibha. 866; mahāni. 21, 178) nayappavattiyā navavidhā mānasaṅkhātā madā. Māno eva hettha pamajjanākārena pavattiyā mānamado. Sobhane kāyikavācasikakamme ratoti sūrato u-kārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo, sabbaṃ vā kāyavacīsucaritaṃ. Suṭṭhu oratoti sorato, tassa bhāvo soraccaṃ, yathāvuttameva sucaritaṃ. Rāgādīnanti rāgadosamohamānādīnaṃ. Damanādīhīti damanasamanaparinibbāpanehi. Ekamattānanti ekaṃ cittaṃ, ekaccaṃ attano cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādipaccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Kāle kāleti tesaṃ santikaṃ upasaṅkamitabbe kāle kāle.

Idha ṭhatvāti ‘‘idaṃ kho, tāta, ta’’nti evaṃ nigamanavasena vuttaṭṭhāne ṭhatvā. Vattanti ariyacakkavattivattaṃ. Samānetabbanti ‘‘dasavidhaṃ, dvādasavidha’’nti ca heṭṭhā vuttagaṇanāya ca samānaṃ kātabbaṃ anūnaṃ anadhikaṃ katvā dassetabbaṃ. Adhammarāgassāti ayuttaṭṭhāne rāgassa. Visamalobhassāti yuttaṭṭhānepi ativiya balavabhāvena pavattalobhassa.

Cakkaratanapātubhāvavaṇṇanā

85.Vattamānassāti paripuṇṇe cakkavattivatte vattamānassa, no aparipuṇṇeti āha ‘‘pūretvā vattamānassā’’ti. Kittāvatā panassa pāripūrī hotīti? Tattha ‘‘katādhikārassa tāva heṭṭhimaparicchedena dvādasahipi saṃvaccharehi pūrati, pañcavīsatiyā, paññāsāya vā saṃvaccharehi. Ayañca bhedo dhammacchandassapi tikkhamajjhamudutāvasena, itarassa tato bhiyyopī’’ti vadanti.

Dutiyādicakkavattikathāvaṇṇanā

90.Attano matiyāti paramparāgataṃ purāṇaṃ tantiṃ paveṇiṃ laṅghitvā attano icchitākārena. Tenāha ‘‘porāṇaka’’ntiādi.

Napabbantīti samiddhiyā na pūrenti, phītā na hontīti attho. Tenāha ‘‘na vaḍḍhantī’’ti. Tathā cāha ‘‘katthaci suññā hontī’’ti. Tattha tattha rājakicce raññā amā saha vattantīti amaccā, yehi vinā rājakiccaṃ nappavattati. Paramparāgatā hutvā rañño parisāya bhavāti pārisajjā. Tenāha ‘‘parisāvacarā’’ti. Tasmiṃ ṭhānantare ṭhapitā hutvā rañño āyaṃ, vayañca yāthāvato gaṇentīti gaṇakā. Jātikulasutācārādivasena puthuttaṃ gatattā mahatī mattā etesanti mahāmattā, te pana mahānubhāvā amaccā evāti āha ‘‘mahāamaccā’’ti. Ye rañño hatthānīkādīsu avaṭṭhitā, te anīkaṭṭhāti āha ‘‘hatthiācariyādayo’’ti . Mantaṃ paññaṃ asitā hutvā jīvantīti mantassājīvino, matisajīvāti attho, ye tattha tattha rājakicce upadesadāyino. Tenāha ‘‘mantā vuccati paññā’’tiādi.

Āyuvaṇṇādiparihānikathāvaṇṇanā

91.Balavalobhattāti ‘‘imasmiṃ loke idāni daliddamanussā nāma bahū, tesaṃ sabbesaṃ dhane anuppadiyamāne mayhaṃ kosassa parikkhayo hotī’’ti evaṃ uppannabalavalobhattā. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma, taṃ panettha uddhagāmīti āha ‘‘uddhaṃ aggaṃ assā’’ti. Sagge niyuttā, saggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva dibbarūpādīnañca phalavisesānaṃ . Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ.



我来为您直译这段巴利文：
依"我胜"等行道九种慢称为醉。此中慢即依放逸行为慢醉。善身语业乐为善寂,延长u音,彼性善寂性,身语不违越,或一切身语善行。善寂为善寂,彼性善寂性,如说善行。"贪等"即贪瞋痴慢等。"调伏等"即调伏止息寂灭。"一心"即一心,或一些自心义。因贪等应各别欲前分调伏等,非如道刹那同时依观察门断。或"一心"即依远离一独自心。"时时"即应往彼等近时时。
"此住"即"子,此实为汝"如是依结论说处住。"行"即圣转轮王行。"应会合"即下说"十种十二种"数应作相同,应显示不少不多。"非法贪"即不应处贪。"邪贪"即应处亦极力行贪。
轮宝现释
85. "行"即圆满转轮王行行,非不圆满故说"圆满行"。云何彼圆满?此中说"已作成就下限十二年圆满,或二十五或五十年。此分别依法欲利中缓力,余更多"。
第二等转轮王说释
90. "自意"即越传承古老轨则传统依自所欲行。故说"古"等。
"不充满"即不以富盛充满,义为不兴盛。故说"不增长"。如是说"某处成空"。此处王事与王同行故大臣,无彼王事不转。为王眷属传承故眷属。故说"随从"。置彼职位如实计王收支故会计。因种姓家学行等至多故有大量故大臣,彼等大威力大臣故说"大大臣"。住王象军等者为军住故说"象师等"。持咒慧活命故持咒活命,义为慧活命,于此处王事教导者。故说"咒说为慧"等。
寿色等损减说释
91. "力贪"即"此世今有名贫人多,不与彼等一切财我库藏耗尽"如是生力贪。"上上地"即名六欲天上上欲地。业果名上,此中此上行故说"上为上彼"。天相应,或天目的故天。"十种殊胜"即天寿色名乐主权及天色等果殊胜。此中色摄受自身色,色摄受外色所缘。

92.Suṭṭhunisiddhanti yathāyaṃ iminā attabhāvena adinnaṃ ādātuṃ na sakkoti, evaṃ sammadeva tato nisedhitaṃ katvā. Mūlahatanti jīvitā voropanena mūle eva hataṃ.

96. Rāgavasena caraṇaṃ carittaṃ, carittameva cārittaṃ, methunanti adhippāyo, taṃ pana ‘‘paresaṃ dāresū’’ti vuttattā ‘‘micchācāra’’nti āha.

100.Paccanīkadiṭṭhīti ‘‘atthi dinna’’ntiādikāya (ma. ni. 1.441; 2.94; vibha. 793) sammādiṭṭhiyā paṭipakkhabhūtā diṭṭhi.

101.Mātucchādikā upari sayameva vakkhati. Atibalavalobhoti ativiya balavā bahalakileso, yena akāle, adese ca pavattati. Micchādhammoti micchā viparīto avisabhāgavatthuko lobhadhammo. Tenāha ‘‘purisāna’’ntiādi.

Tassa bhāvoti yena mettākaruṇāpubbaṅgamena cittena puggalo ‘‘matteyyo’’ti vuccati, so tassa yathāvuttacittuppādo, taṃsamuṭṭhānā ca kiriyā matteyyatā. Tenāha ‘‘mātari sammā paṭipattiyā etaṃ nāma’’nti . Yā sammā pajjitabbe sammā appaṭipatti, sopi doso agāravakiriyādibhāvato. Vippaṭipattiyaṃ pana vattabbameva natthīti āha ‘‘tassā abhāvo ceva tappaṭipakkhatā ca amatteyyatā’’ti. Kule jeṭṭhānanti attano kule vuddhānaṃ mahāpitucūḷapitujeṭṭhakabhātikādīnaṃ.

Dasavassāyukasamayavaṇṇanā

103.‘‘Ya’’nti iminā samayo āmaṭṭho, bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. Alaṃ patinoti alaṃpateyyā. Tassā pariyattatā bhariyābhāvenāti āha ‘‘dātuṃ yuttā’’ti. Aggarasānīti madhurabhāvena, bhesajjabhāvena ca aggabhūtarasāni.

Dippissantīti paṭipakkhabhāvena samujjalissanti. Tenāha ‘‘kusalantipi na bhavissatī’’ti . Aho purisoti mātādīsupi īdiso, aññesaṃ kesaṃ kiṃ vissajjessati, aho tejavapurisoti.

Gehe mātugāmaṃ viyāti attano gehe dāsibhariyābhūtamātugāmaṃ viya. Missībhāvanti mātādīsu bhariyāya viya cārittasaṅkaraṃ.

Balavakopoti hantukāmatāvasena uppattiyā balavakopo. Āghātetīti āhanati, attano kakkhaḷapharusabhāvena cittaṃ vibādhatīti attho. Nissayadahanaraso hi doso. Byāpādetīti vināseti, manopadūsanato manassa pakopanato. Tibbanti tikkhaṃ, sā panassa tikkhatā sarīre avahantepi sinehavatthuṃ laṅghitvāpi pavattiyā veditabbāti āha ‘‘piyamānassapī’’tiādi.

104. Kappavināso kappo uttarapadalopena, antarāva kappo antarakappo. Taṇhādibhedo kappo etassa atthīti kappo, sattalokoti āha ‘‘antarāva lokavināso’’ti. Svāyaṃ antarakappo katividho, kathañcassa sambhavo, kiṃ gatikoti antogadhaṃ codanaṃ sandhāyāha ‘‘antarakappo ca nāmā’’tiādi. Lobhussadāyāti lobhādhikāya pajāya vattamānāya.

Evaṃ cintayiṃsūti pubbe yathānussavānussaraṇena, attano ca āyuvisesassa labhanato. Gumbalatādīhi gahanaṃ ṭhānanti gumbalatādīhi sañchannatāya gahanabhūtaṃ ṭhānaṃ. Rukkhehigahananti rukkhehi nirantaranicitehi gahanabhūtaṃ . Nadīvidugganti chinnataṭāhi nadīhi orato, pārato ca viduggaṃ. Tenāha ‘‘nadīna’’ntiādi. Pabbatehi visamaṃ pabbatantaraṃ. Pabbatesu vā chinnataṭesu durārohaṃ visamaṭṭhānaṃ. Sabhāgeti jīvanavasena samānabhāge sadise karissanti.

Āyuvaṇṇādivaḍḍhanakathāvaṇṇanā



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92. "善遮止"即如此以此身不能取不与,如是善从彼遮止作。"断根"即以夺命于根即断。
96. 依贪行为行,行即习,意为淫,然彼"于他妻"说故说"邪行"。
100. "违见"即"有布施"等正见对立见。
101. "母姨等"上自将说。"极力贪"即极力多烦恼,由彼非时非处转。"邪法"即邪颠倒非境贪法。故说"男"等。
"彼性"即由慈悲为首心人说"孝母",彼如说心生,及彼等起作孝母性。故说"于母正行此名"。于应正行不正行,彼过亦因不敬作等性。然违行无可说故说"彼无及彼对立为不孝母"。"家长"即自家长大伯小叔长兄等。
十岁寿时释
103. "于"以此摄受时,此主格为处格义故说"于时"。"能夫"即能夫妻。彼适合为妻性故说"应给"。"胜味"即依甜性及药性为胜味。
"照"即依对立性极亮。故说"善亦无"。"啊人"即母等亦如是,将舍何其他,啊威德人。
"如家女"即如自家婢女。"混合"即如于母等妻行混。
"力忿"即依欲杀生力忿。"害"即打,以自粗恶性恼心义。因瞋以烧所依为味。"恼"即坏,因恼意从意乱。"深"即利,然彼利应知因身亦超爱事转故说"虽爱"等。
104. "劫坏劫"依后分略,中间即劫中劫。有贪等分劫故劫,有情世间故说"中间即世间坏"。彼中劫几种,云何彼生,何趣含内责问依说"名中劫"等。"贪增"即贪多众生转。
"如是思"即由前如传忆及得自寿差别。"丛藤等密处"即因丛藤等覆密成处。"树密"即因树无间集密成。"河难渡"即断岸河此岸彼岸难渡。故说"河"等。"山不平"即山间山。或山断岸难上不平处。"同分"即依活命相同分同将作。
寿色等增长说释;

105.Āyatanti vā dīghaṃ cirakālikaṃ. Maraṇavasena hi ñātikkhayo āyato apunarāvattanato, na rājabhayādinā ukkamanavasena punarāvattiyāpi tassa labbhanato. Osakkeyyāmāti orameyyāma. Viramaṇampi atthato pajahanameva pariccajanabhāvatoti āha ‘‘pajaheyyāmāti attho’’ti. Sīlagabbhe vaḍḍhitattāti mātu, pitu ca sīlavantatāya tadavayavabhūte gabbhe vaḍḍhi ‘‘sīlagabbhe vaḍḍhitā’’ti vuttā, etena utuāhārassa viya tadaññassāpi bāhirassa paccayassa vasena sattasantānassa visesādhānaṃ hotīti dasseti. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttameva. Khettavisuddhiyāti adhiṭṭhānabhūtavatthuvisuddhiyā. Nanu ca taṃ visesādhānaṃ jāyamānaṃ rūpasantatiyā eva bhaveyyāti? Saccametaṃ, rūpasantatiyā pana tathā āhitavisesāya arūpasantatipi laddhūpakārā eva hoti tappaṭibaddhavuttibhāvato. Yathā kabaḷīkārāhārena upatthambhite rūpakāye sabbopi attabhāvo anuggahito eva nāma hoti, yathā pana rañño cakkavattino puññavisesaṃ upanissāya tassa itthiratanādīnaṃ anaññasādhāraṇā te te visesā sambhavanti tabbhāve bhāvato, tadabhāve ca abhāvato, evameva tasmiṃ kāle mātāpitūnaṃ yathāvuttapuññavisesaṃ upanissāya tesaṃ puttānaṃ jāyamānānaṃ dīghāyukatā khettavisuddhiyāva hotīti veditabbā saṃvegadhammachandādisamupabrūhitāya tadā tesaṃ kusalacetanāya tathā uḷārabhāvena samuppajjanato. Etthāti imasmiṃ manussaloke, tatthāti yathāvuttaṃ kusaladhammaṃ samādāya vattamāne sattanikāye. Tatthevāti tasmiṃyeva sattanikāye. ‘‘Attanova sīlasampattiyā’’ti vuttaṃ sasantatipariyāpannassa dhammassa tattha visesappaccayabhāvato. Khettavisuddhipi pana idhāpi paṭikkhipituṃ na sakkā.

Koṭṭhāsāti cattārīsavassāyukātiādayo asītivassasahassāyukapariyosānā ekādasa koṭṭhāsā. Adinnādānādīhīti ādi-saddena kule jeṭṭhāpacāyikāpariyosānānaṃ dasannaṃ pāpakoṭṭhāsānaṃ gahaṇaṃ.

Saṅkharājauppattivaṇṇanā

106.Evaṃ uppajjanakataṇhāti evaṃ vacībhedaṃ pāpanavasena pavattā bhuñjitukāmatā. Anasananti kāyikakiriyāasamatthatāhetubhūto sarīrasaṅkoco. Tenāha ‘‘avipphārikabhāvo’’tiādi. Ghananivāsatanti gāmanigamarājadhānīnaṃ ghananiviṭṭhataṃ aññamaññassa nātidūravattitaṃ. Nirantarapūritoti nirantaraṃ viya puṇṇo tatrupagānaṃ sattānaṃ bahubhāvato.

Metteyyabuddhuppādavaṇṇanā

107. Kiñcāpi pubbe vaḍḍhamānakavasena desanā āgataṃ, idaṃ pana na vaḍḍhamānakavasena vuttaṃ. Kasmāti ce āha ‘‘na hī’’tiādi. Sattānaṃ vaḍḍhamānāyukakāle buddhā na nibbattanti saṃsāre saṃvegassa dubbibhāvanīyattā . Tato vassasatasahassato orameva buddhuppādakālo.

108. Samussitaṭṭhena yūpo viyāti yūpo, yūpanti ettha sattā anekabhūmikūṭāgārovarakādivantatāyāti yūpo, pāsādo. Rañño hetubhūtenāti hetuatthe karaṇavacanantidassetiussāhasampattiādinā. Mahatā rājānubhāvena, mahatā ca kittisaddena samannāgatattā catūhi saṅgahavatthūhi mahājanassa rañjanato mahāpanādo nāma rājā jāto. Jātaketi mahāpanādajātake (jā. 1.

我来为您直译这段巴利文：
105. "远"即长久。因死亡亲族灭远因不再回,非依王怖等出离因可得再回。"应止"即应停。止息义即舍义因舍性故说"应舍义"。"于戒胎增长"即因母父具戒于彼支分胎增长说"于戒胎增长",此显示如时食等亦由余外缘力有情相续成殊胜。此中应说,已说梵网注。"田净"即依止处净。然彼殊胜生应唯色相续?此实,然色相续如是施殊胜无色相续亦得益因依彼转性。如由段食支持色身一切自身即名摄受,然如转轮王依殊胜福彼女宝等生无他共彼彼殊胜因彼有有,彼无无,如是彼时依母父如说殊胜福彼诸子生长寿应知唯由田净因彼时彼等增长厌离法欲等善思如是殊胜生。"此"即此人世,"彼"即如说摄善法行有情众。"即彼"即即彼有情众。说"唯自戒具足"因自相续摄法为彼殊胜缘性。然田净此亦不能遮。
"分"即从四十岁寿等至八万岁寿终十一分。"不与取等"以等字摄敬家长终十恶分。
僧佉王生释
106. "如是生贪"即如是令语破依转欲食。"不食"即因身作不能性身缩。故说"无遍"等。"密住"即村城王都密集不太远住。"无间满"即如无间满因彼生有情多性。
弥勒佛出世释
107. 虽前依增说来,此然非依增说。若何故说"因非"等。有情增寿时佛不生因轮回厌难修。故从十万岁下即佛出时。
108. 依高立如柱故柱,柱于此有情因多层重阁等性故柱,殿。"王因"即因义具格显示依精进具足等。因大王威力及具大名声因四摄事摄大众故生名大般那陀王。"本生"即大般那陀本生。

3.40 mahāpanādajātake).

Panādo nāma so rājāti ‘‘atīte panādo nāma so rājā assosī’’ti attabhāvantaratāya attānaṃ paraṃ viya niddisati. Āyasmā hi bhaddajitthero attanā ajjhāvutthapubbaṃ suvaṇṇapāsādaṃ dassetvā evamāha. Yassa yūpo suvaṇṇayoti yassa rañño ayaṃ yūpo pāsādo suvaṇṇayo suvaṇṇamayo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasasarapātappamāṇo, so pana aḍḍhayojanappamāṇo hoti. Ubbhamāhusahassadhāti ubbhaṃ uccabhāvaṃ assa pāsādassa sahassadhā sahassakaṇḍappamāṇaṃ āhu, so pana yojanato pañcavīsatiyojanappamāṇo hoti. Keci panettha gāthāsukhatthaṃ ‘‘āhū’’ti dīghaṃ kataṃ, ahu ahosīti atthaṃ vadanti.

Sahassakaṇḍoti sahassabhūmiko, ‘‘sahassakhaṇḍo’’ tipi pāṭho, so eva attho. Satageṇḍūti anekasataniyūhako. Dhajālūti tattha tattha niyūhasikharādīsu patiṭṭhapitehi sattidhajavīraṅgadhajādīhi dhajehi sampanno. Haritāmayoti cāmīkarasuvaṇṇamayo. Keci pana haritāmayoti ‘‘haritamaṇiparikkhaṭo’’ti vadanti. Gandhabbāti naṭā. Chasahassāni sattadhāti chamattāni gandhabbasahassāni sattadhā tassa pāsādassa sattasu ṭhānesu rañño abhiramāpanatthaṃ nacciṃsūti attho. Te evaṃ naccantāpi kira rājānaṃ hāsetuṃ nāsakkhiṃsu. Atha sakko devarājā devanaṭaṃ pesetvā samajjaṃ kāresi, tadā rājā hasīti.

Koṭigāmo nāma māpito. Vatthūti bhaddajittherassa vatthu. Taṃ theragāthāvaṇṇanāyaṃ (theragā. aṭṭha. bhaddajittheragāthāvaṇṇanāya) vitthārato āgatameva. Itarassāti naḷakāradevaputtassa. Ānubhāvāti puññānubhāvanimittaṃ.

Dānavasena datvāti taṃ pāsādaṃ attano pariggahabhāvaviyojanena dānamukhe niyojetvā. Vissajjetvāti citteneva pariccajanavasena datvā puna dakkhiṇeyyānaṃ santakabhāvakaraṇena nirapekkhapariccāgavasena vissajjetvā. Ettakenāti ‘‘bhūtapubbaṃ bhikkhave’’ti ādiṃ katvā yāva ‘‘pabbajissatī’’ti padaṃ ettakena desanāmaggena.

Bhikkhuno āyuvaṇṇādivaḍḍhanakathāvaṇṇanā



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3.40. "般那陀名彼王"即"过去般那陀名彼王闻"因异生故说自如他。因具寿跋陀耆长老显示自前住金殿如是说。"彼柱金"即彼王此柱殿金制。"横十六高"即宽十六箭射量,彼即半由旬量。"上千分"即上高彼殿千分千段量说,彼即从一由旬二十五由旬量。然此中某些说于偈乐义"说"作长,"有"即"是"义。
"千段"即千层,"千分"亦此读法,彼即此义。"百柱"即多百飞檐。"有幢"即于彼彼飞檐顶等立刀幢勇士幢等幢具足。"金制"即紫金制。然某些说"金制"即"饰绿宝"。"乾闼婆"即舞者。"六千七分"即六千乾闼婆七分于彼殿七处为王娱乐而舞义。如是舞亦说不能令王笑。然帝释天王遣天舞者作戏,尔时王笑。
名住俱胝村。"事"即跋陀耆长老事。彼长老偈释中已详来。"彼"即那罗迦罗天子。"威力"即因福威力。
"依施与"即彼殿自摄性离系依施门系。"舍"即仅依心舍力与再依施与者物性作无顾恋舍力舍。"如是"即从"诸比丘,过去"等乃至"出家"句如是说道。
比丘寿色等增长说释

110.Idaṃbhikkhuno āyusminti āyusmiṃ sādhetabbe idaṃ bhikkhuno icchitabbaṃ cirajīvitāya hetubhāvatoti. Tenāha ‘‘idaṃ āyukāraṇa’’nti.

Sampannasīlassa avippaṭisārapāmojjapītipassaddhisukhasamādhiyathābhūtañāṇādisambhavato taṃsamuṭṭhānapaṇītarūpehi kāyassa phuṭattā sarīre vaṇṇadhātu vippasannā hoti, kalyāṇo ca kittisaddo abbhuggacchatīti āha ‘‘sīlavato hī’’tiādi.

Vivekajaṃ pītisukhādīti ādi-saddena samādhijaṃ pītisukhaṃ, apītijaṃ kāyasukhaṃ, satipārisuddhijaṃ upekkhāsukhañca saṅgaṇhāti.

Appaṭikkūlatāvahoti appamāṇānaṃ sattānaṃ, attano ca tesu appaṭikkūlabhāvato. Hitūpasaṃhārādivasena pavattiyā sabbadisāsu pharaṇaappamāṇavasena sabbadisāsu vipphārikatā.

‘‘Arahattaphalasaṅkhātaṃ bala’’nti vuttaṃ tassa akuppadhammatāya kenaci anabhibhavanīyabhāvato.

‘‘Loke’’ti idaṃ yathā ‘‘ekabalampī’’ti iminā sambandhīyati, evaṃ ‘‘duppasahaṃ durabhisambhava’’nti imehipi sambandhitabbaṃ. Lokapariyāpanneheva hi dhammehi tesaṃ balassa duppasahatā, durabhisambhavatā, na lokuttarehīti. Etthevāti etasmiṃ arahattaphale eva, tadatthanti attho.

Lokuttarapuññampīti lokuttarapuññampi puññaphalampi. Yāva āsavakkhayā pavaḍḍhati vivaṭṭagāmikusaladhammānaṃ samādānahetūti yojanā. Amatapānaṃ piviṃsu heṭṭhimamaggaphalasamadhigamavasenāti adhippāyo.

Cakkavattisuttavaṇṇanāya līnatthappakāsanā.

4. Aggaññasuttavaṇṇanā

Vāseṭṭhabhāradvājavaṇṇanā

111.Etthāti ‘‘pubbārāme, migāramātupāsāde’’ti etasmiṃ padadvaye. Koyaṃ pubbārāmo, kathañca pubbārāmo, kā ca migāramātā, kathañcassā pāsādo ahosīti etasmiṃ antolīne anuyoge. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya saṅkhepeneva anupubbikathā. Padumuttaraṃ bhagavantaṃ ekaṃ upāsikaṃ aggupaṭṭhāyikaṭṭhāne ṭhapentiṃ disvāna tattha sañjātagāravabahumānā tamevatthaṃ purakkhatvā bhagavantaṃ nimantetvā. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Sotāpannā ahosi tathā katādhikārattā.

Mātuṭṭhāne ṭhapesi attano sīlācārasampattiyā garuṭṭhāniyattā. Upayoganti tattha tattha appetabbaṭṭhāne appanāvasena viniyogaṃ agamaṃsu. Aññehi ca veḷuriyalohitaṅkamasāragallādīhi. Bhassatīti otarati. Suddhapāsādova na sobhatīti kevalo ekapāsādo eva vihāro na sobhati. Niyūhāni bahūni nīharitvā kattabbasenāsanāni ‘‘duvaḍḍhagehānī’’ti vadanti. Majjhe gabbho samantato anupariyāyatoti evaṃ dvikkhattuṃ vaḍḍhetvā katasenāsanāni duvaḍḍhagehāni. Cūḷapāsādāti khuddakapāsādā.

Uttaradevīvihāro nāma nagarassa pācīnadvārasamīpe katavihāro.

Titthiyaliṅgassa aggahitattā neva titthiyaparivāsaṃ vasanti. Anupasampannabhāvato āpattiyā āpannāya abhāvato na āpattiparivāsaṃ vasanti. Bhikkhubhāvanti upasampadaṃ. Tevijjasuttanti imasmiṃ dīghanikāye tevijjasuttaṃ sutvā.



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110. "此比丘寿"即寿应成就此比丘欲长寿因性。故说"此寿因"。
因具戒无悔欢喜乐轻安乐定如实知等生由彼等起胜色身遍故身色界清净,及善名声上升故说"具戒者"等。
"离生乐喜等"以等字摄定生乐喜,无喜身乐,念清净生舍乐。
"令不违逆"即于无量有情,及自于彼等不违逆性。依摄益等转由遍一切方无量一切方遍满。
说"阿罗汉果名力"因彼不动法性不被任何胜性。
"世"此如与"一力亦"连,如是亦应与"难胜难生"连。因仅世间摄法彼等力难胜难生,非出世间。"仅此"即仅此阿罗汉果,彼义。
"出世间福亦"即出世间福亦福果亦。乃至漏尽增长因摄出轮回善法结合。意为依得下道果故饮甘露饮。
转轮王经注隐义显。
4. 起源经注
婆悉咤婆罗豆婆遮释
111. "此"即"东园,鹿母殿"此二句。何此东园,云何东园,何鹿母,云何彼殿是,此内含责问。此今说次第说从始略次第说。见莲花如来置一优婆夷最胜侍者处生恭敬尊重依彼义请世尊。"护犊子"即护犊长者子。成预流果因如是作胜。
置母处因自戒行具足应尊重性。"应用"即于彼彼应施处依施力用作。及余琉璃红玉马瑙等。"落"即下。"仅净殿不严"即独一殿即精舍不严。说飞檐众多出作住处为"双增房"。中室周遍长行如是二次增作住处双增房。"小殿"即小殿。
名优多罗天女精舍即城东门近造精舍。
因不取外道相故不住外道别住。因未受具足故无有犯罪故不住罪别住。"比丘性"即受具足。"三明经"即闻此长部三明经。

113.Anuvattamānācaṅkamiṃsu ananucaṅkamane yathādhippetassa atthassa pucchanādīnaṃ asakkuṇeyyattā. Tesanti tesaṃ dvinnaṃ. Tenāha ‘‘paṇḍitataro’’ti. Atthāti bhavattha. Kulasampannāti sampannakulā uditodite brāhmaṇakule uppannā. Brāhmaṇakulāti kenaci pārijuññena anupaddutā eva brāhmaṇakulā. Tenāha ‘‘bhogādisampanna’’ntiādi. Ime brāhmaṇā uccā hutvā ‘‘imaṃ vasalaṃ pabbajjaṃ pabbajiṃsū’’tiādinā jātiādīni ghaṭṭentā akkosanti. Paribhāsantīti paribhavitvā bhāsanti. Attano anurūpāyāti attano ajjhāsayassa anurūpāya. Antarantarā vicchijja pavattiyamānā paribhāsā paripuṇṇā nāma na hoti khaṇḍabhāvato, tabbipariyāyato paripuṇṇā nāma hotīti āha ‘‘antarā’’tiādi.

Appatiṭṭhatāyāti apassayarahitattā. Vibhinnoti vinaṭṭho.

Itare tayo vaṇṇāti khattiyādayo vaṇṇā hīnā. Nanu khattiyāva seṭṭhā vaṇṇā yathā buddhā etarahi khattiyakule eva uppannāti? Saccametaṃ, te pana attano micchābhimānena, micchāgāhena ca ‘‘brāhmaṇova seṭṭho vaṇṇo’’ti vadanti, taṃ tesaṃ vacanamattaṃ. ‘‘Sujjhantīti suddhā honti, na nindaṃ garahaṃ pāpuṇantī’’ti vadanti. Sujjhanti vā saṃsārato sujjhanti, na sesā vaṇṇā asukkajātikattā, mantajjhenābhāvato cāti. Brahmuno mukhato jātā vedavacanato jātāti mukhato jātā. Tato eva brahmuno mahābrahmuno vedavacanato vijātāti brahmajā. Tena duvidhenāpi nimmitāti brahmanimmitā. Vedavedaṅgādibrahmadāyajjaṃ arahantīti brahmadāyādā. Muṇḍake samaṇaketi ettha ka-kāro garahāyanti āha ‘‘nindantā jigucchantā vadantī’’ti. Ibbheti sudde, te pana gharabandhanena baddhā nihīnatarāti āha ‘‘gahapatike’’ti. Kaṇheti kaṇhajātike. Bandhanaṭṭhena bandhu, kassa pana bandhūti āha ‘‘mārassa bandhubhūte’’ti. Pādāpacceti pādato jātāpacce. Ayaṃ kira brāhmaṇānaṃ laddhi ‘‘brāhmaṇā brahmuno mukhato jātā, khattiyā urato, ūrūhi vessā, pādato suddā’’ti.

114. Yasmā paṭhamakappikakāle catuvaṇṇavavatthānaṃ natthi, sabbeva sattā ekasadisā, aparabhāge pana tesaṃ payogabhedavasena ahosi, tasmā vuttaṃ ‘‘porāṇaṃ…pe… ajānantā’’ti. Laddhibhindanatthāyāti ‘‘brāhmaṇā brahmuno puttā orasā mukhato jātā’’ti evaṃ pavattāya laddhiyā viniveṭhanatthaṃ. Puttappaṭilābhatthāyāti ‘‘evaṃ mayaṃ pettikaṃ iṇaṃ sodhessāmā’’ti laddhiyaṃ ṭhatvā puttappaṭilābhāya. Ayañhettha dhammikānaṃ brāhmaṇānaṃ ajjhāsayo. Sañjātapupphāti rajassalā. Itthīnañhi kumāribhāvappattito paṭṭhāya pacchimavayato oraṃ asati vibandhe aṭṭhame aṭṭhame sattāhe gabbhāsayasaññite tatiye āvatte katipayā lohitapīḷakā saṇṭhahitvā aggahitapupphā eva bhijjanti, tato lohitaṃ paggharati, tattha utusamaññā, pupphasamaññā ca. Nesanti brāhmaṇānaṃ. Saccavacanaṃ siyāti ‘‘brahmuno puttā’’tiādivacanaṃ saccaṃ yadi siyā, brāhmaṇīnaṃ…pe… mukhaṃ bhaveyya, na cetaṃ atthi.

Catuvaṇṇasuddhivaṇṇanā

115.Mukhacchedakavādanti ‘‘brāhmaṇā mahābrahmuno mukhato jātā’’ti vādassa chedakavādaṃ. Ariyabhāve asamatthāti anariyabhāvāvahā. Pakatikāḷakāti sabhāveneva na suddhā. Kaṇhoti kiliṭṭho upatāpako. Tenāha ‘‘dukkhoti attho’’ti.

Sukkabhāvo nāma parisuddhatāti āha ‘‘nikkilesabhāvena paṇḍarā’’ti. Sukkoti na kiliṭṭho anupatāpakoti vuttaṃ ‘‘sukhoti attho’’ti.



我来为您直译这段巴利文：
113. "随行走"因不随行走不能问等所欲义。"彼等"即彼二人。故说"更智"。"有"即存在。"族姓具"即具族姓生高贵婆罗门族。"婆罗门族"即不为任何衰败所害婆罗门族。故说"具财等"等。此婆罗门高贵而以"此贱出家"等触及生等骂。"诽谤"即轻蔑说。"随自适"即随自意乐。间隔破坏转诽谤非圆满因断性,相反圆满故说"间"等。
"无住"即无依止。"坏"即毁。
"余三姓"即刹帝利等姓低。岂非刹帝利最胜姓如现在佛唯生刹帝利族?此实,然彼等依自邪慢邪执说"婆罗门最胜姓",彼仅彼等言。说"净"即"成净,不得诽责"。或清净从轮回清净,非余姓因非净生性,因无咒诵故。从梵口生即从吠陀语生故口生。从彼即从梵大梵吠陀语生故梵生。由彼二种造故梵造。应得吠陀吠陀支分等梵继承故梵继承。"剃沙门"此中ka音为责故说"诽嫌说"。"贫"即首陀,然彼等为家缚缚更低故说"居士"。"黑"即黑生。缚义为亲,谁亲故说"为魔亲"。"足生"即足生子。此婆罗门信解"婆罗门从梵口生,刹帝利从胸,吠舍从腿,首陀从足"。
114. 因初劫时无四姓定,一切有情相同,后因彼等作差别故,故说"古...不知"。"破信解"即为破解"婆罗门为梵子胸生口生"如是转信解。"得子"即依"如是我等清父债"信解为得子。此中此如法婆罗门意乐。"生花"即月事。因女从得少女性前后寿无障八八七日住胎所称第三转某些血疱成立未得花即破,从彼血流,此中时节名花名。"彼等"即婆罗门。"谛语应"即"梵子"等语若应真实,婆罗门女...口应,此非有。
四姓清净释
115. "断口论"即断"婆罗门从大梵口生"论。"圣性不能"即导非圣性。"自黑"即自性不净。"黑"即染恼烧害。故说"苦义"。
"白性"即清净故说"以无垢性白"。"白"即不染非烧害故说"乐义"。

116.Ubhayavokiṇṇeti vacanavipallāsena vuttanti āha ‘‘ubhayesu vokiṇṇesū’’ti. Missībhūtesūti ‘‘kadāci kaṇhā dhammā, kadāci sukkā dhammā’’ti evaṃ ekasmiṃ santāne, ekasmiṃyeva ca attabhāve pavattiyā missībhūtesu, na pana ekajjhaṃ pavattiyā. Etthāti anantaravuttadhammāva anvādhiṭṭhāti āha ‘‘kaṇhasukkadhammesū’’ti. Yasmā ca te brāhmaṇā na ceva te dhamme atikkantā, yāya ca paṭipadāya atikkameyyuṃ, sāpi tesaṃ paṭipadā natthi, tasmā vuttaṃ ‘‘vattamānāpī’’ti. Nānujānanti ayathābhuccavādabhāvato. Anujānanañca nāma abbhanumodananti tadabhāvaṃ dassentena ‘‘nānumodanti, na pasaṃsantī’’ti vuttaṃ. Catunnaṃ vaṇṇānanti niddhāraṇe sāmivacanaṃ. Tesanti pana sambandhepi vā sāmivacanaṃ. Te ca brāhmaṇā na evarūpā na edisā, yādiso arahā ekadesenāpi tena tesaṃ sadisatābhāvato, tasmā tena kāraṇena nesaṃ brāhmaṇānaṃ ‘‘brāhmaṇova seṭṭho vaṇṇo’’ti vādaṃ viññū yathābhūtavādino buddhādayo ariyā nānujānanti.

Ārakattādīhīti ettha kilesānaṃ ārakattā pahīnabhāvato dūrattā arahaṃ, kilesārīnaṃ hatattā arahaṃ, saṃsāracakkassa arānaṃ hatattā arahaṃ, paccayādīnaṃ arahattā arahaṃ, pāpakaraṇe rahābhāvena arahanti evamattho veditabbo. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.125 ādayo), taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 1.124) ca vuttanayena veditabbo . Āsavānaṃ khīṇattāti catunnampi āsavānaṃ anavasesato pahīnattā. Brahmacariyavāsanti maggabrahmacariyavāsaṃ. Tassa vāsassa pariyositattā vutthavāso, dasannampi vā ariyavāsānaṃ vutthattā vutthavāso. Vuttañhetaṃ –

‘‘Dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā’’ti (a. ni. 10.19).

Vussatīti vā vusitaṃ, ariyamaggo, ariyaphalañca, taṃ etassa atthīti atisayavacanicchāvasena arahā ‘‘vusitavā’’ti vutto. Karaṇīyaṃ nāma pariññāpahānasacchikiriyābhāvanā dukkhassantaṃ kātukāmehi ekantato kattabbattā, taṃ pana yasmā catūhi maggehi paccekaṃ catūsu saccesu kātabbaṃ kataṃ, tasmā vuttaṃ ‘‘catūhi…pe… katakaraṇīyo’’ti. Osīdāpanaṭṭhena bhārā viyāti bhārā, kilesā, khandhā ca. Vuttañhi ‘‘bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) ohāritoti apanīto. Sako attho sadatthoti ettha da-kāro padasandhikaro. Kāmaṃ diṭṭhiādayopi saṃyojanāni eva, tathāpi taṇhāya bhavasaṃyojanaṭṭho sātisayo. Yathāha ‘‘avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanāna’’nti. (Saṃ. ni. 2.125, 126, 127, 132, 134, 136, 142; 3.5.520; kathā. 75) tato sā eva sutte (dī. ni. 2.400; ma. ni. 1.93, 133; 3.373; saṃ. ni. 3.1081; paṭi. ma. 1.34 ādayo) samudayasaccabhāvena vuttā, tasmā vuttaṃ ‘‘bhavasaṃyojanaṃ vuccati taṇhā’’ti. Sammadaññā vimuttoti sammā aññāya jānanabhūtāya aggamaggapaññāya sammā yathābhūtaṃ yaṃ yathā jānitabbaṃ, taṃ tathā jānitvā vimutto. Imasmiṃ loketi imasmiṃ sattaloke. Idhattabhāveti imasmiṃ attabhāve, parattabhāveti parasmiṃ attabhāve, idhaloke, paraloke cāti attho.



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116. "两混"依语颠倒说故说"于两混"。"混合"即"时黑法,时白法"如是一相续一自身转故混合,非同时转。"此"即近说法即依附故说"黑白法"。因彼等婆罗门既未超越彼法,以何行道应超越,彼等亦无彼行道,故说"转亦"。不认可因非如实说性。认可即随喜故显彼无说"不随喜,不赞"。"四姓"为差别属格。"彼等"为关系亦属格。彼等婆罗门非如是非此等,如阿罗汉一分亦无彼等相似性,故彼因智者如实说佛等圣不认可彼等婆罗门"婆罗门最胜姓"论。
"远等"此中烦恼远因断遥远故阿罗汉,烦恼敌杀故阿罗汉,轮回轮辐杀故阿罗汉,资具等应故阿罗汉,作恶无密故阿罗汉应知此义。此略说,广说依清净道及其注说法应知。"漏尽"即四漏无余断故。"梵行住"即道梵行住。彼住圆满故住圆,或十圣住住故住圆。如说：
"诸比丘,此十圣住,圣已住或住或当住。何十?此中诸比丘,比丘舍五分具六分一守护四依止弃别谛求平顶无浊思身行寂善解脱心善解脱慧。诸比丘,此十圣住"。
或"住"即住,圣道圣果,彼有此故依欲增上说阿罗汉说"住圆"。"应作"即欲作苦边应遍知断证修定作,然因四道各四谛应作作故说"由四...作应作"。沉义如重故重,烦恼蕴。如说"重实五蕴"卸即去。自义正义,此中da音为句连。虽见等亦系,然贪有结义超胜。如说"无明障众生贪系"。故彼经说为集谛,故说"有结说贪"。"正智解脱"即正知为知性上道慧正如实何如应知,彼如知解脱。"此世"即此有情世。"此身"即此身,"他身"即他身,义为此世他世。

117.Antaravirahitāti vibhāgavirahitā. Tenāha ‘‘attano kulena sadisā’’ti. Anuyantīti anuyantā, anuyantā eva ānuyantā, anuvattakā. Tenāha ‘‘vasavattino’’ti.



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117. "无间隔"即无分别。故说"与自族相等"。"随行"即随行者,随行者即随行者,追随者。故说"随支配"。

118.Niviṭṭhāti saddheyyavatthusmiṃ anupavisanavasena niviṭṭhā. Tato eva tasmiṃ adhikaṃ nivisanato abhiniviṭṭhā. Acalaṭṭhitāti acalabhāve ṭhitā.

Yanti yaṃ kathetabbadhammaṃ anupadhāretvā, tadatthañca appaccakkhaṃ katvā kathanaṃ, etaṃ aṭṭhānaṃ akāraṇaṃ tassa bodhimūleyeva samucchinnattā. Vicchindajananatthanti ratanattayasaddhāya vicchindassa uppādanatthaṃ, aññathattāyāti attho. Soti māro. Musāvādaṃ kātuṃ nāsakkhīti āgataphalassa ariyasāvakassa purato musā vattuṃ na visahi, tasmā āma mārosmīti paṭijāni. Silāpathaviyanti ratanamayasilāpathaviyaṃ. Sineruṃ kira parivāretvā ṭhito bhūmippadeso sattaratanamayo, ‘‘suvaṇṇamayo’’ti keci, sā vitthārato, ubbedhato anekayojanasahassaparimāṇā ativiya niccalā. Kiṃ tvaṃ etthāti kiṃ kāraṇā tvaṃ ettha. ‘‘Ṭhito’’ti accharaṃ pahari. Ṭhātuṃ asakkontoti ariyasāvakassa purato ṭhātuṃ asakkonto. Ayañhi ariyadhammādhigamassa ānubhāvo, yaṃ māropi nāma mahānubhāvo ujukaṃ paṭipparituṃ na sakkoti.


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118. "住"即于应信事依入住住。因彼即于彼增住故深住。"住不动"即住于不动性。
"彼"即不观察应说法,及不现见彼义说,此非处非因因彼即菩提树下断。"生断义"即为生三宝信断生,为异性义。"彼"即魔。"不能妄语"即于得果圣弟子前不敢妄说,故承认"是,我是魔"。"宝地"即宝石地。据说围须弥山立地处为七宝,"为金"某些说,彼宽高多千由旬量极不动。"何汝此"即何因汝此。"住"拍掌。"不能住"即于圣弟子前不能住。此实圣法证威力,即魔有大威力亦不能正对。


Maggo eva mūlaṃ maggamūlaṃ, tassa. Sañjātattā uppannattā. Tena maggamūlena patiṭṭhitasantāne laddhapatiṭṭhā. Bhagavato desanādhammaṃ nissāya ariyāya jātiyā jāto ‘‘bhagavantaṃ nissāya ariyabhūmiyaṃ jāto’’ti vutto. ‘‘Ure vasitvā’’ti idaṃ dhammaghosassa urato samuṭṭhānatāya vuttaṃ. Ure vāyāmajanitābhijātitāya vā oraso. Mukhato jātena jāto ‘‘mukhato jāto’’ti vutto. Kāraṇakāraṇepi hi kāraṇe viya vohāro hoti ‘‘tiṇehi bhattaṃ siddha’’nti. Keci pana ‘‘vimokkhamukhassa vasena jātattā mukhato jāto’’ti vadanti, tatthāpi vuttanayeneva attho veditabbo. Purimenatthena yonijo, sedajo, mukhajoti tīsu sambandhesu mukhajena sambandhena bhagavato puttabhāvo vibhāvito. Atthadvayenāpi dhammajabhāvoyeva dīpito. Ariyadhammappattito laddhaviseso hutvā pavatto taduttarakāliko khandhasantāno ‘‘ariyadhammato jāto’’ti veditabbo, ariyadhammaṃ vā maggaphalaṃ nissāya, upanissāya ca jāto sabbopi dhammappabandho ‘‘ariyadhammato jāto’’ti gahetabbo. Tesaṃ pana ariyadhammānaṃ apariyositakiccatāya ariyabhāvena abhinibbattimattaṃ upādāya ‘‘ariyadhammato jātattā’’ti vuttaṃ. Pariyositakiccatāya tathā nibbattipāripūriṃ upādāya ‘‘nimmitattā’’ti vuttaṃ, yato ‘‘dhammajo dhammanimmito’’ti vuttaṃ. ‘‘Navalokuttaradhammadāyaṃ ādiyatīti dhammadāyādo’’ tipi pāṭho. Assāti ‘‘bhagavatomhiputto’’tiādinā vuttassa vākyassa. Atthaṃ dassentoti bhāvatthaṃ pakāsento. Tathāgatassa anaññasādhāraṇasīlādidhammakkhandhassa samūhanivesavasena dhammakāyatāya na kiñci vattabbaṃ atthi, satthuṭṭhāniyassa pana dhammakāyataṃ dassetuṃ ‘‘kasmā tathāgato dhammakāyoti vutto’’ti sayameva pucchaṃ samuṭṭhāpetvā ‘‘tathāgato hī’’tiādinā tamatthaṃ vissajjeti. Hadayena cintetvāti ‘‘imaṃ dhammaṃ imassa desessāmī’’ti tassa upagatassa veneyyajanassa bodhanatthaṃ cittena cintetvā. Vācāya abhinīharīti saddhammadesanāvācāya karavīkarutamañjunā brahmassarena veneyyasantānābhimukhaṃ tadajjhāsayānurūpaṃ hitamatthaṃ nīhari upanesi. Tenāti tena kāraṇena evaṃsaddhammādhimuttibhāvena. Assāti tathāgatassa. Dhammamayattāti dhammabhūtattā. Idhādhippetadhammo seṭṭhaṭṭhena brahmabhūtoti āha ‘‘dhammakāyattā eva brahmakāyo’’ti. Sabbaso adhammaṃ pajahitvā anavasesato dhammo eva bhūtoti dhammabhūto. Tathārūpo ca yasmā sabhāvato dhammo evāti vattabbataṃ arahatīti āha ‘‘dhammasabhāvo’’ti.

119.Seṭṭhacchedakavādanti ‘‘brāhmaṇova seṭṭho vaṇṇo’’ti (dī. ni. 3.116) evaṃ vuttaseṭṭhabhāvacchedakavādaṃ. Aparenapi nayenāti yathāvuttaseṭṭhacchedakavādato aparenapi porāṇakalokuppattidassananayena. Seṭṭhaccheda…pe… dassetunti sopi hi ‘‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā’’ti, ‘‘brāhmaṇā brahmuno puttā orasā mukhato jātā brahmajā’’ti (dī. ni. 

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道即根为道根,彼。生故起故。以彼道根立相续得立。依世尊说法依圣生生说"依世尊依圣地生"。"胸住"此说法音从胸起故说。或胸精进生高生故亲生。从口生生说"从口生"。因因亦如因说"草成饭"。某些说"因解脱口生故从口生",彼亦应知如说义。前义生生汗生口生三关系由口生关系明世尊子性。二义亦说法生性。从圣法得得殊胜转后时蕴相续应知"从圣法生",或依圣法道果及上依生一切法续应取"从圣法生"。然彼等圣法未尽事以圣性仅生起故说"从圣法生故"。尽事如是生圆满故说"化",故说"法生法化"。"取九出世法分故法继承"亦读。"彼"即"我是世尊子"等说句。"显义"即显体义。如来不共戒等法蕴集住故法身性无可说,然为显师位法身性问"为何如来说法身",自举问以"如来"等释彼义。"心思"即"此法当对此说"彼近行所化人觉义心思。"语引"即正法说语迦罗频伽妙梵音引所化相续前随意乐义利。"彼"即彼因如是正法胜解性。"彼"即如来。"法性"即法成性。此意法胜义梵成故说"法身性即梵身"。一切舍非法无余成法故法成。如是亦因自性法应说故说"法自性"。
119. "最胜断论"即如说"婆罗门最胜姓"如是说最胜性断论。"复他道"即如说最胜断论复古世起见道。"最胜断...示"即彼亦"婆罗门最胜姓,余姓劣","婆罗门为梵子口生梵生梵化"。

3.114) ca evaṃ pavattāya micchādiṭṭhiyā viniveṭhano jātibrāhmaṇānaṃ seṭṭhabhāvassa chedanato seṭṭhacchedanavādo nāma hotīti dassetunti attho.

Itthabhāvanti imaṃ pakārataṃ manussabhāvaṃ. Sāmaññajotanā hi visese avatiṭṭhati, pakaraṇavasena vā ayamattho avacchinno daṭṭhabbo. Manenevanibbattāti bāhirapaccayena vinā kevalaṃ upacārajhānamanasāva nibbattā. Yāya upacārajjhānacetanāya te tattha nibbattā, nīvaraṇavikkhambhanādinā uḷāro tassā pavattiviseso, tasmā jhānaphalakappo tassā phalavisesoti āha ‘‘brahmaloke viyā’’tiādi. ‘‘Sayaṃpabhā’’ti padānaṃ tattha sūriyālokādīhi vinā andhakāraṃ vidhamantā sayameva pabhāsantīti sayaṃpabhā, antalikkhe ākāse carantīti antalikkhacarā, tadaññakāmāvacarasattānaṃ viya sarīrassa vicaraṇaṭṭhānassa asubhatābhāvato subhaṃ, subheva tiṭṭhantīti subhaṭṭhāyinoti attho veditabbo.

Rasapathavipātubhāvavaṇṇanā

120.Sabbaṃ cakkavāḷanti anavasesaṃ koṭisatasahassaṃ cakkavāḷaṃ. Samatanīti sañchādentī vipphari, sā pana tasmiṃ udake patiṭṭhitā ahosīti āha ‘‘patiṭṭhahī’’ti. Vaṇṇenasampannāti sampannavaṇṇā. Makkhikaṇḍakarahitanti makkhikāhi ca tāsaṃ aṇḍakehi ca rahitaṃ.

Atītānantarepi kappe loloyeva. Kasmā? Evaṃ ciraparicitalolatāvasena sabbapaṭhamaṃ tathā akāsīti dasseti. Kimevidanti ‘‘vaṇṇato, gandhato ca tāva ñātaṃ, rasato pana kimevidaṃ bhavissatī’’ti saṃsayajāto vadati. Tiṭṭhatīti aṭṭhāsi.

Candimasūriyādipātubhāvavaṇṇanā



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如是转邪见除缚生婆罗门最胜性断故名最胜断论为示义。
"此性"即此类性人性。共相显示住于别相,或依文此义应截见。"意生"即无外缘仅依近行禅意生。彼等以何近行禅思彼处生,障碍镇伏等殊胜转,故禅果如其果殊胜故说"如梵世"等。"自光"等语彼处无日光等破暗自光故自光,中空空行故空行,彼余欲界有情如身行处无不净性故净,净住故净住应知义。
光地显现注释
120. "一切轮围"即无余亿轮围。"平展"即遍满散,然彼住彼水故说"住"。"具色"即具妙色。"无蝇卵"即无蝇及其卵。
近过去劫亦贪。何故?如是长时习贪性故先如是作示。"何此"即"色香已知,味然何此当是"生疑说。"住"即立。
日月等显现注释。


121.Āluppakārakanti ettha ālopapariyāyo āluppa-saddoti āha ‘‘ālopaṃ katvā’’ti. Paccakkhabhūtānampi candimasūriyānaṃ pavattiyaṃ lokiyānaṃ sammoho hoti, taṃ vidhamituṃ ‘‘ko pana tesa’’ntiādinā aṭṭha pañhāvissajjanāni gahitāni. Tattha tesanti candimasūriyānaṃ. Kasminti kasmiṃ ṭhāne. ‘‘Ko uparī’’ti eteneva ko heṭṭhāti ayamattho vuttoyeva. Tathā ‘‘ko sīghaṃ gacchatī’’ti iminā ko saṇikaṃ gacchatīti ayampi attho vuttoyeva. Vīthiyoti gamanavīthiyo. Ekatoti ekasmiṃ khaṇe pātubhavanti. Sūriyamaṇḍale pana atthaṅgate candamaṇḍalaṃ paññāyittha. Chandaṃ ñatvā vāti ruciṃ ñatvā viya.

Ubhayanti anto, bahi ca.

Ujukanti āyāmato, vitthārato, ubbedhato ca. Parimaṇḍalatoti parikkhepato.

Ujukaṃ saṇikaṃ gacchati amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggameva ohīyanato. Tiriyaṃ sīghaṃ gacchati ekasmimpi māse kadāci dakkhiṇato, kadāci uttarato dassanato. ‘‘Dvīsu passesū’’ti idaṃ yebhuyyavasena vuttaṃ. Candassa purato, pacchato, samañca tārakā gacchantiyeva. Attano ṭhānanti attano gamanaṭṭhānaṃ. Na vijahanti attano vīthiyāva gacchanato. Sūriyassa ujukaṃ gamanassa sīghatā candassa gamanaṃ upādāya veditabbā. Tiriyaṃ gamanaṃ dakkhiṇadisato uttaradisāya, uttaradisato ca dakkhiṇadisāya gamanaṃ dandhaṃ chahi chahi māsehi ijjhanato. Soti sūriyo. Kāḷapakkhauposathatoti kāḷapakkhe uposathe candena saheva gantvā tato paraṃ. Pāṭipadadivaseti sukkapakkhapāṭipadadivase. Ohāya gacchati attano sīghagāmitāya, tassa ca dandhagāmitāya. Lekhāviya paññāyati pacchimadisāyaṃ. Yāva uposathadivasāti yāva sukkapakkhauposathadivasā. ‘‘Cando anukkamena vaḍḍhitvā’’ti idaṃ uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena candamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāya vuttaṃ, tasmā anukkamena vaḍḍhitvā viya. Uposathadivase puṇṇamāyaṃ paripuṇṇo hoti, paripuṇṇamaṇḍalo hutvā dissatīti attho. Dhāvitvā gaṇhāti candassa dandhagatitāya, attano ca sīghagatitāya. Anukkamena hāyitvāti ettha ‘‘anukkamena vaḍḍhitvā’’ti ettha vuttanayena attho veditabbo. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati.


我来为您直译这段巴利文：
121. "破坏作"此中破坏语破坏音故说"作碎"。现见日月运行世间人迷惑,为破彼"彼何"等取八问答。彼中"彼等"即日月。"何中"即何处。"谁上"即此谁下义已说。如是"谁快行"此谁慢行义亦已说。"道"即行道。"一"即一刹那显。然日轮没月轮现。"知欲或"即如知喜。
"二"即内外。
"直"即长宽高。"圆"即周。
直慢行于新月与日同行日日渐离半月仅离半道。横快行一月中时从南时从北见故。"二边"此依多分说。月前后同星行。"自处"即自行处。不舍从自道行故。日直行快依月行应知。横行从南向北从北向南行慢以六六月成故。"彼"即日。"黑半布萨"即黑半布萨与月同行后。"第一日"即白半第一日。舍行因自快行,彼慢行。如线现于西方。"至布萨日"即至白半布萨日。"月次第增"此依上分落日光下转日远日日次第减自影力次第如月轮处增显说,故如次第增。布萨日满月圆满,即显为圆满轮义。追赶因月慢行,自快行故。"次第减"此中如"次第增"说道应知义。彼中影减轮如增显,此中影增轮如减显。


Yāya vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpasantattā attano vimānato na nikkhamanti, kīḷāpasutā hutvā na vicaranti, tadā kira sūriyassa vimānaṃ pakatimaggato adho otaritvā vicarati, tassa oruyha caraṇeneva candavimānampi adho oruyha carati taggatikattā, tasmā sā vīthi udakābhāvena ajānurūpatāya ‘‘ajavīthī’’ti samaññaṃ gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakā devaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagatinā vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya ‘‘nāgavīthī’’ti samaññaṃ gatā. Yadā sūriyo uddhamanāruhanto, adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ, yathāruci ca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya ‘‘govīthī’’ti samaññaṃ gatā. Tena vuttaṃ ‘‘ajavīthī’’tiādi.

Evaṃ ‘‘kati nesaṃ vīthiyo’’ti pañhaṃ vissajjetvā ‘‘kathaṃ vicarantī’’ti pañhaṃ vissajjetuṃ ‘‘candimasūriyā’’tiādi vuttaṃ. Tattha sineruto bahi nikkhamantīti sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā tato gamanavīthito bahi attano tiriyagamanena cakkavāḷābhimukhā nikkhamanti. Anto vicarantīti evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā, tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vivarituṃ ‘‘tehī’’tiādi vuttaṃ. Sinerussa, cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa, sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā ‘‘sinerusamīpenavicarantī’’ti vuttā, na sinerussa aggāḷindaallīnā. Cakkavāḷasamīpena caritvāti etthāpi eseva nayo. Majjhenāti sinerussa, cakkavāḷassa ca ujukaṃ vemajjhena maggena. Citramāse majjhenāti etthāpi eseva nayo.

Ekappahārenāti ekavelāya, ekeneva vā attano ekappahārena. Majjhanhikoti ṭhitamajjhanhiko kālo hoti. Tadā hi sūriyamaṇḍalaṃ uggacchantaṃ hutvāpi imasmiṃ dīpe ṭhitassa upaḍḍhameva dissati, uttarakurūsu ṭhitassa ogacchantaṃ hutvā. Evañhi ekavelāyameva tīsu dīpesu ālokakaraṇaṃ.

Yesu kattikādinakkhattasamaññā, tānipi tārakarūpāni yevāti vuttaṃ ‘‘sesatārakarūpāni cā’’ti, nakkhattasaññitatārakarūpato avasiṭṭhatārakarūpānīti attho. Ubhayānipi tāni devatānaṃ vasanakavimānānīti veditabbāni. Rā-saddo tiyati chijjati etthāti ratti, sattānaṃ saddassa vūpasamanakāloti attho. Dibbanti sattā kīḷanti jotanti etthāti divā. Sattānaṃ āyuṃ minanto viya siyati antaṃ karotīti māso. Taṃ taṃ kiriyaṃ arati vattetīti utu. Taṃ taṃ sattaṃ, dhammappavattiñca saṅgamma vadanto viya sarati vattetīti saṃvaccharo.



我来为您直译这段巴利文：
日行何道雨云天子因日热温从自宫不出,不从事游戏行,据说彼时日宫从常道下降行,因其下降行故月宫亦下降行随彼行,故彼道因无水不适羊性得名"羊道"。然日行何道雨云天子因无日热常从自宫出从事游戏往来行,据说彼时日宫从常道上升行,因其上升行故月宫亦上升行随彼行,随彼行因同行风轮推宫故,故彼道因多水适龙性得名"龙道"。日不上升不下降从常道行时,雨云天子随时随意从宫出安乐行,因此时时雨世季节平等,因彼季节平等因故彼日月行适牛性得名"牛道"。故说"羊道"等。
如是答"彼等几道"问为答"如何行"问说"日月"等。彼中"从须弥出"即近须弥右绕行从彼行道出向轮围横行。"内行"即如是六月刹那刹那从须弥离故从彼出至轮围近,从彼亦六月刹那刹那离故出至须弥近内行。今为开彼义略说说"彼等"等。须弥轮围中间处,彼须弥中间处,从彼行故说"近须弥行",非依须弥顶栏。"近轮围行"此中亦此理。"中"即须弥轮围正中间道。"四月中"此中亦此理。
"一击"即一时,或一自一击。"中午"即住中午时。彼时日轮虽升于此洲住者见半,于北俱卢洲住者落。如是一时于三洲作光。
"何迦提迦等星名,彼等亦星形"故说"余星形",即从星名星形余星形义。二亦应知彼等天居宫。"Ra"音割断此故夜,即有情声寂止时义。有情游戏光此故昼。如量有情寿作边故月。转彼彼作故季。会说彼彼有情法转如转故年。

122. Vivajjanaṃ vivajjo, so eva vevajjaṃ, vaṇṇassa vevajjaṃ vaṇṇavevajjaṃ, vaṇṇasampattiyā vigamo, tassa pana atthitā ‘‘vaṇṇavevajjatā’’ti vuttā. Tenāha ‘‘vivajjabhāvo’’ti. Tesanti vaṇṇavantānaṃ sattānaṃ. Atimānappaccayāti dubbaṇṇavambhanavasena atikkamma attano vaṇṇaṃ paṭicca mānapaccayā, mānasampaggaṇhananimittanti attho. Sātisayo raso etissā atthīti rasāti laddhamānāya, anubhāsiṃsūti anurodhavasena bhāsiṃsu. Lokuppattivaṃsakathanti lokuppattivaṃsajaṃ paveṇīkathaṃ, ādikāle uppannaṃ paveṇīāgatakathanti attho. ‘‘Anupatantī’’tipi pāṭho, so evattho.

Bhūmipappaṭakapātubhāvādivaṇṇanā

123.Ediso hutvāti ahicchattakasadiso hutvā.

124.Padālatāti ‘‘padā’’ti evaṃnāmā ekā latā, sā pana yasmā sampannavaṇṇagandharasā, tasmā ‘‘bhaddalatā’’ti vuttā. Nāḷikāti nāḷivalli. Ahāyīti nassi.

125.Akaṭṭhapākoti akaṭṭheyeva ṭhāne uppajjitvā paccanako, nīvāro viya sañjāto hutvā nippajjanakoti attho. Kaṇo ‘‘kuṇḍaka’’nti ca vuccati. Thusanti taṇḍulaṃ pariyonandhitvā ṭhitattaco, tadabhāvato ‘‘akaṇo, athuso’’ti sāli vutto. ‘‘Paṭivirūḷha’’nti idaṃ pakkabhāvassa kāraṇavacanaṃ. Paṭivirūḷhato hi taṃ pakkanti. Yasmiṃ ṭhāne sāyaṃ pakko sāli gahito, tadeva ṭhānaṃ dutiyadivase pāto pakkena sālinā paripuṇṇaṃ hutvā tiṭṭhatīti āha ‘‘sāyaṃ gahitaṭṭhānaṃ pāto pakkaṃ hotī’’tiādi. Alāyitanti lāyitaṭṭhānampi tesaṃ kammappaccayā alāyitameva hutvā anūnaṃ paripuṇṇameva paññāyati, na kevalaṃ paññāyanameva, atha kho tathābhūtameva hutvā tiṭṭhati.

Itthipurisaliṅgādipātubhāvavaṇṇanā



我来为您直译这段巴利文：
122. 避即避,彼即韦避,色之韦避即色韦避,色圆满离,彼有性说"色韦避性"。故说"避性"。"彼等"即有色有情。"慢缘"即凌越坏色依自色慢缘,即执慢因义。此有胜味故"味",随顺语义。"世起传说"即世起传承说,始时生传承来说义。"随"亦读,彼同义。
地面薄现等释
123. "如是生"即如伞菇生。
124. "足蔓"即一名"足"蔓,彼因圆满色香味,故说"贤蔓"。"筒"即筒藤。"失"即灭。
125. "无耕熟"即无耕处生熟,如野米生成作义。糠说"屑"。"谷"即包裹米住皮,因无彼故稻说"无糠无谷"。"再生"此说熟因。从再生彼熟故。于何处晚取熟稻,彼处第二日早成熟稻圆满住故说"晚取处早熟"等。"无刈"即刈处亦因彼等业不刈住不减圆满显,不仅显,然成如是住。
女男相等现释

126.‘‘Manussakāle’’ti idaṃ pubbe manussabhūtānaṃyeva tattha idāni nikantivasena uppatti hotīti katvā vuttaṃ, devatānampi purimajātiyaṃ itthibhāve ṭhitānaṃ tattha virāgādipurisattappaccaye asati tadā itthiliṅgameva pātubhavati. Purisattapaccayeti ‘‘attanopi anissaratā, sabbakālaṃ parāyattavuttitā, rajassalatā vañcatā, gabbhadhāraṇaṃ, paṭhamāya pakatiyā nihīnapakatitā, sūravīratābhāvo, ‘appakā janā’ti ‘hīḷetabbatā’ti evamādi ādīnavapaccavekkhaṇapubbakampi itthibhāve ‘alaṃ itthibhāvena, na hi itthibhāve ṭhatvā cakkavattisiriṃ, na sakkamārabrahmasiriyo paccanubhavituṃ, na paccekabodhiṃ, na sammāsambodhiṃ adhigantuṃ sakkā’ti evaṃ itthibhāvavirajjanaṃ, ‘yathāvuttaādīnavavirahato uttamapakatibhāvato sampadamidaṃ purisattaṃ nāma seṭṭhaṃ uttamaṃ, ettha ṭhatvā sakkā etā sampattiyo sampāpuṇitu’nti evaṃ purisattabhāve sambhāvanāpubbakaṃ patthanāṭhapanaṃ, ‘tattha ninnapoṇapabbhāracittatā’ti’’ evamādike purisabhāvassa paccayabhūte dhamme. Pūretvā vaḍḍhetvā. Paccakkhaṃ bhūtaṃ, sadisañca diṭṭhadhammikaṃ, samparāyikañca suvipulaṃ anatthaṃ acintetvā purisassa kāmesu micchācaraṇaṃ kevalaṃ itthiyaṃ āsāpatti phalenevāti āsāāpatti itthibhāvāvahāpi hotiyeva. Tanninnapoṇapabbhārabhāvena tannikantiyā nimittabhāvāpattitoti vuttaṃ ‘‘puriso itthattabhāvaṃ labhanto kāmesumicchācāraṃ nissāya labhatī’’ti. Tadāti yathāvutte paṭhamakappikakāle. Pakatiyāti sabhāvena. Mātugāmassāti purimattabhāve mātugāmabhūtassa. Purisassāti etthāpi ‘‘pakatiyā’’ti padaṃ ānetvā sambandhitabbaṃ. Upanijjhāyatanti upecca nijjhāyantānaṃ. Yathā aññamaññasmiṃ sārāgo uppajjati, evaṃ sāpekkhabhāvena olokentānaṃ. Rāgapariḷāhoti rāgajo pariḷāho.

Nibbuyhamānāyāti pariṇatā hutvā niyyamānāya.

Methunadhammasamācāravaṇṇanā

127.Gomayapiṇḍamattampi nālatthāti sammadeva vivāhakammaṃ nālatthāti adhippāyena vadanti. Pātabyatanti tasmiṃ asaddhamme kilesakāmena pivitabbataṃ kiñci pivitabbavatthuṃ pivantā viya ativiya tosetvā paribhuñjitabbataṃ āpajjiṃsu, pātabyatanti vā paribhuñjanakataṃ āpajjiṃsu upagacchiṃsu. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabya-saddo, yathāruci paribhuñjiṃsūti attho.

Sannidhikārakanti sannidhikāraṃ, ka-kāro padavaḍḍhanamattanti āha ‘‘sannidhiṃ katvā’’ti. Apadānanti avakhaṇḍanaṃ. Ekekasmiṃ ṭhāneti yattha yattha vahitaṃ, tasmiṃ tasmiṃ ekekasmiṃ ṭhāne. Gumbagumbāti puñjapuñjā.

Sālivibhāgavaṇṇanā

128.Sīmaṃ ṭhapeyyāmāti ‘‘ayaṃ bhūmibhāgo asukassa, ayaṃ bhūmibhāgo asukassā’’ti evaṃ paricchedaṃ kareyyāma. Taṃ aggaṃ katvāti taṃ ādiṃ katvā.

Mahāsammatarājavaṇṇanā

130.Pakāsetabbanti dosavasena pakāsetabbaṃ. Khipitabbanti khepaṃ kātabbaṃ. Tenāha ‘‘hāretabba’’nti, sattanikāyato nīharitabbaṃ.

Nesanti niddhāraṇe sāmivacanaṃ.



我来为您直译这段巴利文：
126. "人时"此说因前为人者今于彼生爱故,天亦前生住女性于彼无离欲等男性缘时女相显。"男性缘"即"自无自在,一切时依他转,月事欺诈,怀胎,第一性劣性,无勇猛,少人蔑视"如是观察过患后亦女性"够女性,不住女性能得转轮王富,帝释梵富,不能得辟支菩提正等菩提"如是厌离女性,"因无如说过患最胜性故此男性实胜上,住此能得彼等富"如是男性尊重前愿立,"彼倾向心"如是等男性缘法。满增。现见及同见法后世广大无益不思男于欲邪行仅女希得果故希得亦生女性。彼倾向故彼爱相得故说"男得女身依欲邪行得"。"彼时"即如说初劫时。"本性"即自性。"女"即前身为女。"男"此中亦应取"本性"语合。"近视"即近观。如彼此生爱,如是期望观。"爱热"即爱生热。
"引"即熟引。
淫法行释
127. "不得牛粪量"即不正得婚事义说。"可饮"即彼非法烦恼欲如饮何可饮事极悦受用得,或"可饮"即得受用近。此Pa音受用义,Tabya音作者成,如意受用义。
"作储"即作储,Ka音增语词故说"作储"。"斩断"即破坏。"一一处"即何何运,彼彼一一处。"丛丛"即堆堆。
稻分释
128. "立界"即"此地分某,此地分某"如是作界。"彼为始"即彼为先。
大三末多王释
130. "显"即依过显。"投"即作投。故说"除",从有情众除。
"彼等"即限定属格。

131.Akkharanti niruttiṃ. Sā hi mahājanena sammatoti niddhāretvā vattabbato nirutti , tasmiṃyeva nirūḷhabhāvato , aññattha asañcaraṇato akkharanti ca vuccati, tathā saṅkhātabbato saṅkhā, samaññāyatīti samaññā, paññāpanato paññatti, voharaṇato vohāro. Uppannoti pavatto. Na kevalaṃ akkharamevāti na kevalaṃ samaññākaraṇameva. Khettasāminoti taṃ taṃ bhūmibhāgaṃ pariggahetvā ṭhitasattā. Tīhi saṅkhehīti tividhakiriyābhisaṅkhatehi tīhi saṅkhehi khattiyādīhi tīhi vaṇṇehi pariggahitehi. ‘‘Khattiyānuyantabrāhmaṇagahapatikanegamajānapadehi tīhi gahapatīhi pariggahitehī’’ti ca vadanti. Agganti ñātenāti aggaṃ kulanti ñātena. Khattiyakulañhi loke sabbaseṭṭhaṃ. Yathāha ‘‘khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino’’ti, (dī. ni. 1.277; 3.140; ma. ni. 2.30; saṃ. ni. 1.182, 245) abhedopacārena pana akkharassa khattiyasaddassapi seṭṭhatāti pāḷiyaṃ ‘‘aggaññena akkharenā’’ti vuttaṃ. Idāni abhedopacārena vinā eva atthaṃ dassetuṃ ‘‘agge vā’’tiādi vuttaṃ.

Brāhmaṇamaṇḍalādivaṇṇanā

132. Yena anārambhabhāvena bāhitākusalā ‘‘brāhmaṇā’’ti vuttā, tameva tāva dassetuṃ pāḷiyaṃ ‘‘vītaṅgārā’’tiādi vuttanti tadatthaṃ dassento ‘‘pacitvā’’tiādimāha. Tamenanti vacanavipallāsena niddesoti āha ‘‘te ete’’ti. Abhisaṅkharontāti cittamantabhāvena aññamaññaṃ abhivisiṭṭhe karontā, brāhmaṇākappabhāvena saṅkharontā ca. Vācentāti paresaṃ kathentā, ye tathā ganthe kātuṃ na jānanti. Acchantīti āsanti, upavisantīti attho. Tenāha ‘‘vasantī’’ti. Acchentīti kālaṃ khepenti. Hīnasammataṃ jhānabhāvanānuyogaṃ chaḍḍetvā ganthe pasutatādīpanato. Seṭṭhasammataṃ jātaṃ ‘‘vedadharā sottiyā subrāhmaṇāti evaṃ seṭṭhasammataṃ jātaṃ.

133.Methunadhammaṃ samādiyitvāti jāyāpatikabhāvena dvayaṃ dvayaṃ nivāsaṃ ajjhupagantvā. Vāṇijakammādiketi ādi-saddena kasikammādiṃ saṅgaṇhāti.

134.Luddācārakammakhuddācārakammunāti paraviheṭhanādiluddācārakammunā, naḷakāradārukammādikhuddācārakammunā ca. Suddanti ettha su-iti sīghatthe nipāto. Dā-iti garahaṇattheti āha ‘‘suddaṃ suddaṃ lahuṃ lahuṃ kucchitaṃ gacchantī’’ti.

135.Ahūti kālavipallāsavasena vuttanti dassento ‘‘hoti kho’’ti āha. Imināti ‘‘imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti hotī’’ti iminā vacanena. Imaṃ dassetīti samaṇamaṇḍalaṃ nāma…pe… suddhiṃ pāpuṇantīti imaṃ atthajātaṃ dasseti. Yadi imehi…pe… abhinibbatti hoti, evaṃ sante imāneva cattāri maṇḍalāni padhānāni, samaṇamaṇḍalaṃ appadhānaṃ tato abhinibbattattāti? Nayidamevanti dassetuṃ ‘‘imānī’’tiādi vuttaṃ. Samaṇamaṇḍalaṃ anuvattanti guṇehi visiṭṭhabhāvato. Guṇo hi viññūnaṃ anuvattanahetu, na kolaputtiyaṃ, vaṇṇapokkharatā, vākkaraṇamattaṃ vā. Tenāha ‘‘dhammeneva anuvattanti, no adhammenā’’ti. So dhammo ca lokuttarova adhippeto, yena saṃsārato visujjhati, tasmā samaṇamaṇḍalanti ca sāsanikameva samaṇagaṇaṃ vadatīti daṭṭhabbaṃ. Tenāha ‘‘samaṇamaṇḍalañhī’’tiādi.

Duccaritādikathāvaṇṇanā



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131. "字"即词义。彼因大众认定故说词义,因彼定着,不行他处故说"字",如是应称故称,共称故共称,施设故施设,言说故言说。"生"即转。"不仅字"即不仅作共称。"田主"即执持彼彼地分住有情。"三称"即三种作为作成三称刹帝利等三姓执持。说"刹帝利随从婆罗门居士城人国人三居士执持"。"最以知"即最家以知。刹帝利家世间最胜。如说"刹帝利众生最胜,依姓者",以不分喻字刹帝利语亦最胜故经说"最胜字"。今为示无不分喻义说"最或"等。
婆罗门轮等释
132. 以何无励故除不善说"婆罗门",先为示彼故经说"离炭"等为示彼义说"煮"等。"彼此"即语颠倒释故说"彼等"。"作"即以心咒性互胜作,婆罗门式作。"诵"即对他说,彼等如是不知作论。"坐"即坐,即近坐义。故说"住"。"居"即度时。舍离劣认禅修示着论故。胜认生"持咒学通善婆罗门"如是胜认生。
133."受淫法"即以夫妻性二二受住。"贾作等"即等语摄农作等。
134."恶行作贱行作"即害他等恶行作,竹木作等贱行作。"首陀"此中Su速义助词。Da贱义故说"首陀首陀速速贱去"。
135."有"即依时颠倒说故示说"有今"。"此"即"此四轮中,婆色托,沙门轮生起"此语。"示此"即示沙门轮名...得净此义生。若此...生起,如是此四轮主要,沙门轮非主从彼生故?非此即为示说"此等"等。沙门轮随顺因功德胜故。功德实智者随顺因,非良族,色美,语巧。故说"以法随顺,非非法"。彼法意指出世,以彼轮回清净,故沙门轮即说教沙门众应见。故说"沙门轮"等。
恶行等说释

136.Micchādiṭṭhivasena samādinnakammaṃ nāma ‘‘ko anubandhitabbo. Ajotaggisoṭṭhimiso’’tiādinā yaññavidhānādivasena pavattitaṃ hiṃsādipāpakammaṃ. Micchādiṭṭhikammassāti ‘‘esa saddhādhigato devayāno, yena yanti puttino visokā’’tiādinā pavattitassa micchādiṭṭhisahagatakammassa. Samādānaṃ tassa tathā pavattanaṃ, tassā vā diṭṭhiyā upagamanaṃ.

137.Dvayakārīti kusalākusaladvayassa kattā. Tayidaṃ dvayaṃ yasmā ekajjhaṃ nappavattati, tasmā āha ‘‘kālenā’’tiādi. Ekakkhaṇe ubhayavipākadānaṭṭhānaṃ nāma natthi ekasmiṃ khaṇe cittadvayūpasañhitāya sattasantatiyā abhāvato. Yathā pana dvayakārino sukhadukkhapaṭisaṃveditā sambhavati, taṃ dassetuṃ ‘‘yena panā’’tiādi vuttaṃ. Evaṃbhūtoti vikalāvayavo. Dvepihi kusalākusalakammāni katūpacitāni sabhāvato balavantāneva honti, tasmā maraṇakāle upaṭṭhahanti . Tesu akusalaṃ balavataraṃ hoti paccayalābhato. Nikantiādayo hi paccayavisesā akusalasseva sabhāgā, na kusalassa, tasmā katūpacitabhāvena samānabalesupi kusalākusalesu paccayalābhena vipaccituṃ laddhokāsatāya kusalato akusalaṃ balavataraṃ hotīti, tathābhūtampi taṃ yathā vipākadāne laddhokāsassa kusalassāpi avasaro hoti, tathā laddhapaccayaṃ paṭisandhidānābhimukhaṃ kusalaṃ paṭibāhitvā paṭisandhiṃ dentaṃ tiracchānayoniyaṃ nibbattāpetīti. ‘‘Akusalaṃ balavataraṃ hotī’’ti ettha ‘‘akusalaṃ ce balavataraṃ hoti, taṃ kusalaṃ paṭibāhitvā’’ti vuttanayeneva atthaṃ vatvā tesu kusalaṃ ce balavataraṃ hoti, tañca akusalaṃ paṭibāhitvā manussayoniyaṃ nibbattāpeti, akusalaṃ pavattivedanīyaṃ hoti, atha naṃ taṃ kāṇampi karoti khujjampi pīṭhasappimpi kucchirogādīhi vā upaddutaṃ. Evaṃ so pavattiyaṃ nānappakāraṃ dukkhaṃ paccanubhavatīti idaṃ sandhāya vuttaṃ ‘‘sukhadukkhappaṭisaṃvedī hotī’’ti. Tatrāyaṃ vinicchayo – vuttakāle vā kārena samānabalesu kusalākusalakammesu upaṭṭhahantesu maraṇassa āsannavelāyaṃ yadi balavatarāni kusalajavanāni javanti, yathāupaṭṭhitaṃ akusalaṃ paṭibāhitvā kusalaṃ vuttanayena paṭisandhiṃ deti. Atha balavatarāni akusalajavanāni javanti, yathāupaṭṭhitaṃ kusalaṃ paṭibāhitvā akusalaṃ vuttanayeneva paṭisandhiṃ deti. Taṃ kissa hetu? Ubhinnaṃ kammānaṃ samānabalavabhāvato, paccayantarasāpekkhato cāti, sabbaṃ vīmaṃsitvā gahetabbaṃ.

Bodhipakkhiyabhāvanāvaṇṇanā

138.Bodhi vuccati maggasammādiṭṭhi, cattāri ariyasaccāni bujjhatīti katvā, sabhāvato, taṃsabhāvato ca tassā pakkhe bhavāti bodhipakkhiyā, sativīriyādayo dhammā, tesaṃ bodhipakkhiyānaṃ. Paṭipāṭiyāti bodhipakkhiyadesanāpaṭipāṭiyā. Bhāvanaṃ anugantvāti anukkamena pavattaṃ bhāvanaṃ patvā. Tenāha ‘‘paṭipajjitvā’’ti. Saupādisesāya nibbānadhātuyā vasena khīṇāsavassa seṭṭhabhāvaṃ lokassa pākaṭaṃ katvā dassetuṃ sakkā, na itarāya sabbaso apaññattibhāvūpagamane tassa adassanatoti vuttaṃ ‘‘parinibbātīti kilesaparinibbānena parinibbāyatī’’ti. Vinivattetvāti tato catuvaṇṇato nīharitvā.



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136. 依邪见所受业名"谁应随。山羊火牺牲"等依祭祀规定等转害等恶业。"邪见业"即"此信得天道,由此子无忧"等转邪见俱业。受即彼如是转,或彼见近。
137. "二作"即善不善二作者。此二因不同时转故说"时"等。一刹那两果与处名无因一刹那心二俱有情相续无。然如二作者乐苦受有,为示彼说"然彼"等。"如是"即缺支。二善不善业作积本性强,故临死现。彼中不善更强因得缘。爱等缘胜不善同分,非善,故作积性同强善不善中因得缘熟得机会故不善比善更强,如是彼亦如得机会善亦有机会,如得缘趣结生善障与结生生畜生界。"不善更强"此中"若不善更强,彼障善"如说道义说彼中若善更强,彼障不善生人界,不善为转受,令彼瞎或跛或卧病或腹病等恼。如是彼转中受种种苦此依说"乐苦受者"。此中此决定—说时同强善不善业现中临死若强善速转,障如现不善善如说道与结生。若强不善速转,障如现善不善如说道与结生。何因?二业同强,依其他缘故,一切思择应取。
菩提分修释
138. 菩提说道正见,悟四圣谛故,本性,彼本性彼分生故菩提分,念精进等法,彼等菩提分。"次第"即菩提分说次第。"随修"即随次转修达。故说"行"。依有余涅槃界漏尽者胜性世间显示可能,非彼完全无施设性趣彼不见故说"般涅槃即烦恼般涅槃般涅槃"。"转"即从彼四姓出。

140.Tamevatthanti ‘‘khīṇāsavova devamanussesu seṭṭho’’ti vuttamevatthaṃ.

Seṭṭhacchedakavādamevāti jātibrāhmaṇānaṃ seṭṭhabhāvasamucchedakameva kathaṃ. Dassetvā bhāsitvā. Suttantaṃ vinivattetvāti pubbe lokiyadhammasandassanavasena pavattaṃ aggaññasuttaṃ ‘‘sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāyā’’tiādinā tato vinivattetvā nīharitvā tena asaṃsaṭṭhaṃ katvā. Āvajjantāti samannāharantā. Anumajjantāti pubbenāparaṃ atthato vicarantāti.

Aggaññasuttavaṇṇanāya līnatthappakāsanā.

5. Sampasādanīyasuttavaṇṇanā

Sāriputtasīhanādavaṇṇanā

141. Pāvārenti sañchādenti sarīraṃ etenāti pāvāro, vatthaṃ. Pāvaraṇaṃ vā pāvāro, ‘‘vatthaṃ dussa’’nti pariyāyasaddā eteti dussameva pāvāro, so etassa bahuvidho anekakoṭippabhedo bhaṇḍabhūto atthīti dussapāvāriko. So kira pubbe daharakāle dussapāvārabhaṇḍameva bahuṃ pariggahetvā vāṇijjaṃ akāsi, tena naṃ seṭṭhiṭṭhāne ṭhitampi ‘‘pāvāriko’’ tveva sañjānanti. Bhagavatīti iti-saddo ādiattho, pakārattho vā, tena bhagavantaṃ upasaṅkamitvā therena vuttavacanaṃ sabbaṃ saṅgaṇhāti. ‘‘Kasmā evaṃ avocā’’ti tathāvacane kāraṇaṃ pucchitvā ‘‘somanassapavedanattha’’nti kasmā payojanaṃ vissajjitaṃ, tayidaṃ ambaṃ puṭṭhassa labujaṃ byākaraṇasadisanti? Nayidamevaṃ cintetabbaṃ. Yā hissa therassa tadā bhagavati somanassuppatti, sā niddhāritarūpā kāraṇabhāvena coditā, tasmā evaṃ avocāti, sā eva ca yasmā niddhāritarūpā pavedanavasena bhagavato sammukhā tathāvacanaṃ payojeti, tasmā ‘‘attano uppannasomanassapavedanattha’’nti payojanabhāvena vissajjitaṃ.

Tatrāti tasmiṃ somanassapavedane. Vihāre nivāsaparivattanavasena sunivatthanivāsano. Ābhujitvāti ābandhitvā.

Samāpattito vuṭṭhāya ‘‘aho santo vatāyaṃ ariyavihāro’’ti samāpattisukhapaccavekkhaṇamukhena attano guṇe anussarituṃ āraddho, ārabhitvā ca nesaṃ taṃ taṃ sāmaññavisesavibhāgavasena anussari. Tathā hi ‘‘samādhī’’ti sāmaññato gahitasseva ‘‘paṭhamaṃ jhāna’’ntiādinā visesavibhāgo, ‘‘paññā’’ti sāmaññato ca gahitasseva ‘‘vipassanāñāṇa’’ntiādinā visesavibhāgo uddhaṭo. ‘‘Lokiyābhiññāsu dibbacakkhuñāṇasseva gahaṇaṃ therassa itarehi sātisayanti dassetu’’nti vadanti, pubbenivāsañāṇampi pana ‘‘kappasatasahassādhikassā’’tiādinā kiccavasena dassitameva, lakkhaṇahāravasena vā itaresaṃ pettha gahitatā veditabbā.

Atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tathā dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttiyaṃ pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthāna karaṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 2.428) taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 

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140. "彼义"即"漏尽者天人中最胜"所说义。
"最胜断论"即断生婆罗门最胜性论。示说。"转经"即前依世法显示转起源经以"七菩提分法修随"等从彼转出不杂彼。"思"即作意。"随思"即前后义行。
起源经释明隐义。
5.净信经释
舍利弗师子吼释
141. 覆盖身故"衣",衣。或覆衣,衣布同义语故布即衣,彼有多种种多亿分物故布衣。据说彼前少时执多布衣物作贾,故居长者位亦知为"布衣"。"世尊"即此语始义,或品义,彼摄上近世尊长老说语一切。"何故如是说"如是说问因何故答"喜悦表"为缘,彼如问芒果答面包树相似?不应如是思。彼长老彼时世尊喜生,彼决定形因问,故如是说,彼亦因决定形依表世尊前如是说为缘,故"自生喜悦表"答为缘。
"彼中"即彼喜悦表。住处依着衣变更善着衣。"结跏"即结。
定出"啊此寂静圣住"由定乐观门始忆自功德,始后随忆彼彼沙门胜分别。如是"定"即总取即"初禅"等别分别,"慧"即总取即"观智"等别分别举。说"世间通中取天眼智即示长老余胜"。然宿住智亦"百千劫增"等依作示,或依相摄余此中应知取。
义分别相观分别住立作能义分别趣智义无碍解。如是法分别相观分别住立作能法分别趣智法无碍解。词分别相观分别住立作能词分别趣智词无碍解。辩分别相观分别住立作能辩分别趣智辩无碍解。此中此略,详清净道及其释。

2.428) vuttanayeneva veditabbo. Sāvakavisaye paramukkaṃsagataṃ ñāṇaṃ sāvakapāramiñāṇaṃ sabbaññutaññāṇaṃ viya sabbañeyyadhammesu. Tassāpi hi visuṃ parikammaṃ nāma natthi, sāvakapāramiyā pana sammadeva paripūritattā aggamaggasamadhigamenevassa samadhigamo hoti. Sabbaññutaññāṇasseva sammāsambuddhānaṃ yāva nisinnapallaṅkā anussaratoti yojanā.

Bhagavato sīlaṃ nissāya guṇe anussaritumāraddhoti yojanā. Yasmā guṇānaṃ bahubhāvato nesaṃ ekajjhaṃ āpāthāgamanaṃ natthi, sati ca tasmiṃ anirūpitarūpeneva anussaraṇena bhavitabbaṃ, tasmā thero savisaye ṭhatvā te anupadaṃ sarūpato anussari, anussaranto ca sabbapaṭhamaṃ sīlaṃ anussari, taṃ dassento ‘‘bhagavato sīlaṃ nissāyā’’ti āha, sīlaṃ ārabbhāti attho. Sesapadesupi eseva nayo. Yasmā cettha thero ekekavasena bhagavato guṇe anussaritvā tato paraṃ catukkapañcakādivasena anussari, tasmā ‘‘cattāro iddhipāde’’ti vatvā tato paraṃ bojjhaṅgabhāvanāsāmaññena indriyesu vattabbesu tāni aggahetvā ‘‘cattāro magge’’tiādi vuttaṃ. Catuyoniparicchedakañāṇaṃ mahāsīhanādasutte (ma. ni. 1.152) āgatanayeneva veditabbaṃ. Cattāro ariyavaṃsā ariyavaṃsasutte (a. ni. 4.28) āgatanayeneva veditabbā.

Padhāniyaṅgādayo saṅgīti (dī. ni. 3.317) dasuttarasuttesu (dī. ni. 3.355) āgamissanti. Cha sāraṇīya dhammā parinibbānasutte (dī. ni. 2.141) āgatā eva. Sukhaṃ supanādayo (a. ni. 11.15; paṭi. ma. 2.22) ekādasa mettānisaṃsā . ‘‘Idaṃ dukkhaṃ ariyasacca’’ntiādinā saṃ. ni. 5.1081, mahāva. 15, paṭi. ma. 2.30) catūsu ariyasaccesu tiparivattavasena āgatā dvādasa dhammacakkākārā. Maggaphalesu pavattāni aṭṭha ñāṇāni, cha asādhāraṇañāṇāni cāti cuddasa buddhañāṇāni. Pañcadasa vimuttiparipācaniyā dhammā meghiyasuttavaṇṇanāyaṃ (udā. aṭṭha. 31) gahetabbā, soḷasavidhā ānāpānassati ānāpānassatisutte (ma. ni. 3.148), aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5; dī. ni. aṭṭha. 

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2.428）说道应知。声闻境最胜智声闻波罗蜜智如一切智于一切所知法。彼亦无别遍作,然声闻波罗蜜正满故得最上道即得彼。一切智唯正等正觉至结跏坐忆故结。
依世尊戒始忆功德故结。因功德多故彼等不一时现,有彼时应不确定忆,故长老住自境次第真实忆,忆时首先忆戒,示彼说"依世尊戒",即缘戒义。余句中亦此理。因此中长老一一忆世尊功德后忆四五等,故说"四神足"后应说觉支修总摄根不取说"四道"等。四生限智应知大师子吼经来道。四圣种应知圣种经来道。
精进支等将来结集经法味经。六和敬法已来般涅槃经。乐眠等十一慈功德。"此苦圣谛"等于四圣谛转三轮来十二法轮相。道果转八智,六不共智即十四佛智。十五解脱成熟法应取弥祗耶经释,十六行安般念安般念经,十八佛法;

3.305) evaṃ veditabbā –

Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya hāni, natthi vīriyassa hāni, natthi samādhissa hāni, natthi paññāya hāni, natthi vimuttiyā hāni. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭṭhaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

Tattha ‘‘natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī’’ti vadanti. Sahasā pana kiriyā davā, ‘‘aññaṃ karissāmī’’ti aññassa karaṇaṃ ravā. Natthi apphuṭanti ñāṇena aphusitaṃ natthi. Natthi vegāyitattanti turitakiriyā natthi. Natthi abyāvaṭamanoti niratthakacittasamudācāro natthi. Natthi appaṭisaṅkhānupekkhāti aññāṇupekkhā natthi. Keci pana ‘‘natthi dhammadesanāya hānī’’ti apaṭhitvā ‘‘natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā [sattiyā (vibha. mūlaṭī. suttantabhājanīyavaṇṇanā)] hānī’’ti paṭhanti.

Jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ catusaccayojanāvasena pavattāni catucattālīsa ñāṇāniyeva (saṃ. ni. 2.33) sukhavisesānaṃ adhiṭṭhānabhāvato ñāṇavatthūni. Vuttañhetaṃ –

‘‘Yato kho bhikkhave ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānātī’’tiādi (saṃ. ni. 2.33).

Jarāmaraṇasamudayoti cettha jāti adhippetā. Sesapadesu bhavādayo veditabbā.

Kusalacittuppādesu phassādayo paropaṇṇāsa kusaladhammā.

‘‘Jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, atītampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, anāgatampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ. ‘‘Yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti ñāṇanti evaṃ jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā sattasattati ñāṇavatthūni (saṃ. ni. 2.34) veditabbāni. Tattha yampīti chabbidhampi paccavekkhaṇañāṇaṃ vipassanārammaṇabhāvena ekajjhaṃ gahetvā vuttaṃ. Dhammaṭṭhitiñāṇanti chapi ñāṇāni saṅkhipitvā vuttaṃ ñāṇaṃ. ‘‘Khayadhamma’’ntiādinā pana pakārena pavattañāṇassa dassanaṃ, vipassanādassanato vipassanā paṭivipassanādassanamattamevāti na taṃ ‘‘aṅga’’nti vadanti, pāḷiyaṃ (saṃ. ni. 

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3.305) 应如是知：
佛世尊于过去无碍智,未来,现在佛世尊无碍智。具此三法佛世尊一切身业智为先随智,一切语业,一切意业智为先随智。具此六法佛世尊无欲减,无法说减,无精进减,无定减,无慧减,无解脱减。具此十二法佛世尊无戏,无躁,无不触,无急,无不用意,无不观舍。
此中"无戏"即无戏乐意造作。"无躁"即无突然造作说。然突然造作戏,"作他"即作他躁。"无不触"即无智不触。"无急"即无急造作。"无不用意"即无无义心转。"无不观舍"即无无智舍。有不读"无法说减",读"无欲减,无精进减,无念减"。
老死等十一缘起支各依四谛配四十四智即智事因乐胜住立。如是说：
"诸比丘,圣弟子如是知老死,如是知老死集,如是知老死灭,如是知老死灭趣道"等。
此中老死集即意生。余句应知有等。
善心生中触等五十余善法。
"因生缘老死"智,"无生无老死"智,过去世"因生缘老死"智,"无生无老死"智,未来世"因生缘老死"智,"无生无老死"智。"此法住智亦灭法坏法离法灭法"智如是于老死等十一缘起支各七七成七十七智事应知。此中"亦"即六种观智依观境一起说。"法住智"即略说六智。然"灭法"等相转智见,从观见观反观见量故不说"支"。经中

2.34) pana sabbattha ñāṇavasena aṅgānaṃ vuttattā ‘‘nirodhadhammanti ñāṇa’’nti iti-saddena pakāsetvā vuttaṃ vipassanāñāṇaṃ sattamaṃ ñāṇanti ayamattho dissati. Na hi yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi ñāṇanti sambandho hoti ñāṇaggahaṇena etasmiṃ ñāṇabhāvadassanassa anadhippetattā, ‘‘khayadhammaṃ…pe… nirodhadhamma’’nti etesaṃ sambandhabhāvappasaṅgo cāti. Catuvīsati…pe… vajirañāṇanti ettha keci tāva āhu ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva ca arahattaphalasamāpattiṃ samāpajjati, tāsaṃ purecaraṃ, sahavacarañca ñāṇaṃ paṭipakkhehi abhejjataṃ, mahattañca upādāya mahāvajirañāṇaṃ nāma. Vuttañhetaṃ bhagavatā –

‘Tathāgataṃ , bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca vitakko’ti (itivu. 38).

Khemavitakko hi bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānañhi bhavaṅgaparivāso lahuko, matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ dasa, nirodhasamāpatti, arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhatta’’nti. ‘‘Evaṃ samāpajjitabbasamāpattisañcāritañāṇaṃ mahāvajirañāṇaṃ nāmā’’ti keci.

Apare pana ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ sunisitaṃ karoti, evameva nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadasūrabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgavasena sammasanto divase divase lakkhakoṭilakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ ‘catuvīsati…pe… mahāvajirañāṇaṃ nissāyā’ti’’. Nanu bhagavato samāpattisamāpajjane parikamme payojanaṃ natthīti? Nayidaṃ ekantikaṃ. Tathā hi vedanāpaṭippaṇāmanādīsu savisesaṃ parikammapubbaṅgamena samāpattiyo samāpajji. Apare pana ‘‘lokiyasamāpattisamāpajjane parikammena payojanaṃ natthi. Lokuttarasamāpattisamāpajjane tajjaṃ parikammaṃ icchitabbamevā’’ti vadanti.


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2.34) 然处处依智说支故"灭法智"以此语显说观智为第七智此义可见。非"亦此法住智,亦智"相连因智取此中不欲示智性,及"灭法...灭法"等相连故。"二十四...金刚智"此中有先说"世尊日入十二俱胝百千次大悲定,十二俱胝百千次阿罗汉果定,彼等前行,俱行智因对治不破,大故名大金刚智。如世尊说：
'诸比丘,如来应正等觉二寻多转—安寻,远离寻'。
安寻即世尊满大悲定住,远离寻阿罗汉果定。佛有分住轻,定自在到顶,故入出仅几心刹那成。五色界定四无色定与无量定十,灭定,阿罗汉果定即此十二定世尊各日日俱胝百千次食前入,如是食后"。"如是应入定所行智名大金刚智"有说。
余说"彼世尊正觉日后夜从缘起门逆顺从老死始入智修逐法观时如人斩极难大密大林中中磨斧于磨石,如是中中入如磨石定令智锐明勇顺逆各依缘起支观日日俱胝俱胝相果定入,依彼说'二十四...依大金刚智'"。岂世尊入定无用行方便?此不定。如是受转等特别依方便前入定。余说"世间定入无用方便。出世定入应欲相应方便"。


‘‘Aparamparā’’ti padaṃ yesaṃ desanāya atthi, te aparampariyāva. Kusalapaññattiyanti kusaladhammānaṃ paññāpane. Anuttaroti uttamo. Upanissaye ṭhatvāti ñāṇūpanissaye ṭhatvā yādiso pubbūpanissayo pubbayogo, tattha patiṭṭhāya. Mahantato saddahati paṭipakkhavigamena ñāṇassa viya saddhāyapi tikkhavisadabhāvāpattito. Avasesaarahantehīti pakatisāvakehi. Asīti mahātherā paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ nāmato uddhaṭā. Cattāro mahātherāti mahākassapaanuruddhamahākaccānamahākoṭṭhikattherā. Tesupi aggasāvakesu sāriputtatthero paññāya visiṭṭhabhāvato. Sāriputtattheratopi eko paccekabuddho tikkhavisadañāṇo abhinīhāramahantatāya sambhatañāṇasambhārattā. Satipi paccekabodhiyā avisesesu bahūsu ekajjhaṃ sannipatitesu pubbayogavasena lokiye visaye siyā kassaci ñāṇassa visiṭṭhatāti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ. ‘‘Sabbaññubuddhova buddhaguṇe mahantato saddahatī’’ti idaṃ heṭṭhā āgatadesanāsotavasena vuttaṃ. Buddhā hi buddhaguṇe mahattaṃ paccakkhatova passanti, na saddahanavasena.

Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘seyyathāpi nāmā’’tiādi āraddhaṃ. Gambhīro uttānoti gambhīro vā uttāno vāti jānanatthaṃ. ‘‘Evamevā’’tiādi yathādassitāya upamāya upameyyena saṃsandanaṃ. Buddhaguṇesu appamattavisayampi lokiyamahājanassa ñāṇaṃ apavattitarūpeneva pavattati anavattitasabhāvattāti vuttaṃ ‘‘ekabyāma…pe… veditabbā’’ti. Tattha ñātaudakaṃ viyāti pamāṇato ñātaudakaṃ viya. Ariyānaṃ pana tattha attano visaye pavattanakañāṇaṃ pavattitarūpeneva pavattati attano paṭivedhānurūpaṃ, abhinīhārānurūpañca avattitasabhāvattāti dassento ‘‘dasabyāmayottenā’’tiādimāha. Tattha paṭividdhasaccānampi paṭipakkhavidhamanapubbayogavisesavasena ñāṇaṃ sātisayaṃ, mahānubhāvañca hotīti imamatthaṃ dassetuṃ sotāpannañāṇassa dasabyāmaudakaṃ opammabhāvena dassetvā tato paresaṃ dasuttaradiguṇadasaguṇaasītiguṇavisiṭṭhaṃ udakaṃ opammaṃ katvā dassitaṃ. Nanu evaṃ sante buddhaguṇā parimitaparicchinnā, therena ca te paricchijja ñātāti āpajjatīti? Nāpajjatīti dassento ‘‘tattha yathā so puriso’’tiādimāha. Tattha so purisoti so caturāsītibyāmasahassappamāṇena yottena caturāsītibyāmasahassaṭṭhāne mahāsamudde udakaṃ minitvā ṭhito puriso. So hi therassa upamābhāvena gahito. Dhammanvayenāti anumānañāṇena. Tañhi siddhaṃ dhammaṃ anugantvā pavattanato ‘‘dhammanvayo’’ti vuccati, tathā anvayavasena atthassa bujjhanato anvayabuddhi, anumeyyaṃ anuminotīti anumānaṃ, nidassane diṭṭhanayena anumeyyaṃ gaṇhātīti ‘‘nayaggāho’’ti ca vuccati. Tenāha ‘‘dhammanvayenā’’tiādi. Svāyaṃ dhammanvayo na yassa kassaci hoti, atha kho tathārūpassa aggasāvakassevāti āha ‘‘sāvakapāramiñāṇe ṭhatvā’’ti. Yadi thero buddhaguṇe ekadesato paccakkhe katvā tadaññe nayaggāhena gaṇhi, nanu evaṃ sante buddhaguṇā parimitaparicchinnā āpannāti? Nayidaṃ evanti dassento ‘‘anantā aparimāṇā’’ti.


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"无间"语彼等说有,彼等无间。善施设即善法施设。"无上"即最上。住依即住智依如前依前业,住彼。大信由对治离如智慧亦得锐明性。"余阿罗汉"即普通声闻。八十大长老胜义光长老偈释举名。"四大长老"即大迦叶阿那律大迦旃延大拘絺罗长老。彼中上首弟子舍利弗长老慧胜故。舍利弗长老中一辟支佛锐明智因志大集智资。虽辟支觉无差别多一时集依前业世间境或有谁智胜为示说"若"等。"唯正等觉大信佛功德"此依前来说流说。佛实亲见佛功德大,非依信。
今为以譬明如说义始"譬如"等。"深浅"即知深或浅。"如是"等为示譬喻合。佛功德中少许境亦世间大众智不转形转不转性故说"一寻...应知"。此中如知水即如量知水。圣者彼中自境转智转形转随自证,随志转性故示说"十寻索"等。此中虽已证谛依断对治前业胜故智殊胜,大威力故为示此义以十寻水为预流智譬从彼他十倍十倍八十倍胜水为譬示。岂如是佛功德有限定,长老限知彼耶?不尔为示说"此中如彼人"等。此中"彼人"即彼以八十四千寻索八十四千处大海量水住人。彼取长老譬。"法随"即比量智。彼随已成法转故说"法随",如是随理解义故随理解,度所度故比量,譬见道取所度故说"理取"。故说"法随"等。此法随非随何有,然如是上首弟子故说"住声闻波罗蜜智"。若长老佛功德一分亲证余理取,岂如是佛功德有限定耶?非如是为示说"无边无量"。


‘‘Saddahatī’’ti vatvā puna tamevatthaṃ vibhāvento ‘‘therena hi…pe… bahutarā’’ti āha. Kathaṃ panāyamattho evaṃ daṭṭhabboti evaṃ adhippāyabhedakaṃ upamāya saññāpetuṃ ‘‘yathā kathaṃ viyā’’tiādi vuttaṃ ‘‘upamāyamidhekacce viññū purisā bhāsitassa atthaṃ ājānantī’’ti (saṃ. ni. 2.67) ito nava ito navāti ito majjhaṭṭhānato yāva dakkhiṇatīrā nava ito majjhaṭṭhānato yāva uttaratīrā nava. Idāni yathāvuttamatthaṃ suttena samatthetuṃ ‘‘buddhopī’’ti gāthamāha.

Yamakayugaḷamahānadīmahogho viyāti dvinnaṃ ekato samāgatattā yugaḷabhūtānaṃ mahānadīnaṃ mahogho viya.

Anucchavikaṃkatvāti yoyaṃ mama pasādo buddhaguṇe ārabbha ogāḷho hutvā uppanno, taṃ anucchavikaṃ anurūpaṃ katvā. Paṭiggahetuṃ sampaṭicchituṃ añño koci na sakkhissati yāthāvato anavabujjhanato. Paṭiggahetuṃ sakkoti tassa hetuto, paccayato, sabhāvato, kiccato, phalato sammadeva paṭivijjhanato. Pūrattanti puṇṇabhāvo. Paggharaṇakāleti vikiraṇakāle, patanakāleti attho. ‘‘Pasanno’’ti iminā pasādassa vattamānatā dīpitāti ‘‘uppannasaddho’’ti imināpi saddhāya paccuppannatā pakāsitāti āha ‘‘evaṃ saddahāmīti attho’’ti. Abhiññāyatīti abhiñño, adhiko abhiñño bhiyyobhiñño, so eva atisayavacanicchāvasena ‘‘bhiyyobhiññataro’’ti vuttoti āha ‘‘bhiyyataro abhiññāto’’ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā, bhiyyo abhiññā etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro, svāyamassa atisayo abhiññāya bhiyyobhāvakatoti āha ‘‘bhiyyatarābhiñño vā’’ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ, aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha ‘‘arahattamaggañāṇe vā’’ti. Aggamaggavasena cettha ariyānaṃ bodhittayapāripūrīti dassetuṃ ‘‘arahattamaggeneva hī’’tiādi vuttaṃ. Nippadesāti anavasesā. Gahitā hontīti arahattamaggena gahitena adhigatena gahitā adhigatā honti. Sabbanti tehi adhigantabbaṃ. Tenāti sambodhinā sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena.



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说"信"后为明彼义说"长老实...更多"。如何见此义如是为令以譬喻解说此意差别说"如何"等"此中某些智者了知所说义"。"此九此九"即此中处至南岸九此中处至北岸九。今为以经证如说义说"佛"偈。
"如双河大流"即二河一处集成对大流。
"作相应"即此我净信缘佛功德深生,作彼相应适合。"受"不能受他任何因不如实解。"能受"因彼从因,缘,自性,作用,果正证故。"满"即满性。"流时"即散时,即落时义。"净信"此示净信现在故"生信"此亦显信现在故说"如是信义"。"知"即智,上智更多智,彼依欲说胜说"更知者"故说"更知"。第二择中知即智,胜慧,更多智彼即更知者,彼依欲说胜说更知者,此彼胜由智更多故说"或更多知"。"由此正觉"即正觉,一切智,最上道智。一切知智住立最上道智,最上道智住立一切智名正觉。此中依主示彼义第一择,依住立第二择。何故此取阿罗汉道智,岂非下世尊道智亦以随眠断各对治转。以随眠断实所知障断?此实,彼未满对治断未竟故说"或阿罗汉道智"。依最上道此示圣者三菩提满故说"实阿罗汉道"等。"无余"即无遗。"成取"即阿罗汉道取得取得。"一切"即彼等应得。"彼"即正觉一切智住立阿罗汉道智。

142. Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha ‘‘madhure āgacchatī’’ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha ‘‘seṭṭhe’’ti, obhāsassa uḷāratā mahantabhāvenāti vuttaṃ ‘‘vipule’’ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha ‘‘usabhassa vācāsadisī’’ti. Yena pana guṇenassā taṃsadisatā, taṃ dassetuṃ ‘‘acalā asampavedhī’’ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānesu kataparicayānaṃ ācariyānaṃ taṃ tamatthaṃ viññāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā ‘‘itikira evaṃkirā’’ti parikappanā itikira. Piṭakassa ganthassa sampadānato sayaṃ sampadānabhāvena gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ atthānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tatheva ‘‘evameta’’nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā, therassa ca so avisayo, tasmā ‘‘paccakkhato ñāṇena paṭivijjhitvā viyā’’ti vuttaṃ. Sīhanādo viyāti sīhanādo, taṃsadisatā cassa seṭṭhabhāvena, so cettha evaṃ veditabboti dassento ‘‘sīhanādo’’tiādimāha. Neva dandhāyantenāti na mandāyantena. Na bhaggarāyantenāti aparisaṅkantena.

Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato tattha anuyogaṃ sodheti nāma. Anuyuñjanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci ‘‘dānattha’’nti atthaṃ vadanti, tadayuttaṃ. Na hi yo sīhanādaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ, tāpanañcettha gaggariyā dhamāpanasīsena vadati. Sabbe teti sabbe te atīte niruddhe sammāsambuddhe, tenetaṃ dasseti – ye te ahesuṃ atītaṃ addhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya buddhānaṃ lokiyacittacāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā tato parato chinnavaṭumā chinnapapañcā pariyādiṇṇavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti.

Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano, tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha ‘‘anāgatāpī’’tiādi . ‘‘Cittena paricchinditvā viditā’’ti kasmā vuttaṃ, nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇavasena vuttaṃ, tasmā nāyaṃ doso.


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142.
食物殊胜以美味德故说"于美来"。称赞殊胜以胜性故说"最上"。光明殊胜以大性故说"广大"。牛王所有即牛王,此中如牛王即牛王。故说"如牛王语"。以何德彼如彼,为示说"不动不摇"。从何处闻即随闻。明处熟习诸师令解彼彼义传承即师相承。仅自意"传言如是传言"想即传言。经藏书给予自给予性取即经藏给予。如闻诸义相思维即相思维。如是"如是"见忍即见忍。离圣教证依推理道推理即推理。依比量法理取。因住佛境此长老世尊诘问,长老彼非境,故说"如亲智证"。如狮吼即狮吼,彼如彼以最上性,此中彼如是应知为示说"狮吼"等。"不迟疑"即不迟钝。"不畏惧"即不怀疑。
诘问令净故即令净诘问。实能摧狮吼吼义彼净诘问名。诘问彼名令净。"施"即净。某说"为施"义,彼不当。非狮吼吼彼即彼施诘问应理。"摧"即摧破。"吹"即炙,此中炙依吹革囊说。"彼一切"即彼一切过去灭正等觉,此示此—彼等过去世从汝发心以来正等觉,且彼等声闻智境法限定如魔等汝知佛世间心行。然彼等远过断轮转断戏论尽轮回度一切苦正等觉,彼等一切声闻智非境法如何知。
"未来佛"然字显差别,以彼示此义—且过去蕴曾有故彼智有境行,然未来一切未生如何。故说"未来"等。何故说"心限定知",岂非过未七日转心他心智境,非彼后耶?此非依他心智作用说,然依宿住未来分智说,故无此过。


Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā, setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha ‘‘thero kirā’’tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ, tasmiṃ. Sāvakānaṃ ukkaṃsapariyantagate jānane nāyaṃ anuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana ‘‘sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye’’ti atthaṃ vadanti. Tathā sesapadesupi. Sīla..pe… samatthanti sīlasamādhipaññāvimuttisaṅkhātakāraṇānaṃ jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa, parehi ‘‘buddhā’’ti jānanassa ca kāraṇaṃ.



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于知处不作以学处禁止如是已禁故,以断桥故。然长老二事有何故唯作禁,不分别答说"长老实"等。"到彼岸量"即波罗蜜,彼即智即波罗蜜智,声闻波罗蜜智即声闻波罗蜜智,于彼。声闻最上究竟知非此诘问,然一切智一切知。某说"声闻波罗蜜智即声闻波罗蜜智境"义。如是余句亦尔。"戒...能"即能知戒定慧解脱名因。佛戒等实佛佛事,他"佛"知因。

143. Anumānañāṇaṃ viya saṃsayapiṭṭhikaṃ ahutvā ‘‘idamida’’nti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha ‘‘dhammassa paccakkhato ñāṇassā’’ti. Anuetīti anvayoti āha ‘‘anuyogaṃ anugantvā’’ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti diṭṭhena adiṭṭhassa anumānanti veditabbo. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti ‘‘anumānañāṇaṃ nayaggāho vidito’’ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha ‘‘apariyanto’’ti. Tenāti apariyantattā, tena vā apariyantena ñāṇena, eteneva thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tatthassa asaṅgamappaṭihaṭaanumānañāṇaṃ pavattatīti dasseti. Tenāha ‘‘so iminā’’tiādi. Tattha imināti iminā kāraṇena. Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso ‘‘paṇḍito’’ti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammosaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanakapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnappadeso, chinnaṭṭhānaṃ vā. Tañhi ‘‘vivara’’nti vuccati.

Kiliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha ‘‘anuppannāya paññāya uppajjituṃ na dentī’’ti. Tasmāti paccayūpaghātena uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā. Yathāsabhāvena bhāvetvāti aviparītasabhāvena yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.

Purimanaye satipaṭṭhānāni, bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ ‘‘apicetthā’’tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. ‘‘Catūsu satipaṭṭhānesu suppatiṭṭhitacittā’’tiādito vuttattā satipaṭṭhāne vipassanāti gahetvā ‘‘satta bojjhaṅge yathābhūtaṃ bhāvetvā’’ti vuttattā, maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato, tesu ca sabbaso adhigatesu lokanāthena sabbaññutaññāṇampi adhigatameva hotīti ‘‘bojjhaṅge maggo, sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā’’ti mahāsivatthero āha, na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.


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143.
不如比量智依疑,如"此此"如自性持决定所知即法,现见智故说"法现见智"。随行即随故说"随行诘问"。应知现见成就义随行比量智转依见推未见。知者知智义亦成知故说"比量智理取知"。"知"即通达获得,得义。"无量"即无限因大境。故说"无边"。"彼"即无边故,或彼无边智,此示长老欲知随所推义彼彼无障无碍比量智转。故说"彼以此"等。此中"以此"即以此因。城墙上上令得即上,城基。等字摄城门系堑等应知。边生即边。长老示自为智门卫喻故起诘问"为何说一门"。以何慧人说"智",彼智故说"具智"。彼彼所作巧善名慧。摧除忘坏即慧,彼有即有慧。处处生有即处生,处处生慧。随行此即随行,彼即道即随行道,四周城墙顺行道。城墙当接此即城墙接,城墙裂处。彼下际二砖离故说"二砖去处"。"断处"即断破处,或断处。彼说"隙"。
"污秽"即垢。"烧"即烦恼热烧。"恼"即害。生慧盖不能作故说"未生慧不令生"。"故"即因碍缘不令生。"善立心四念处"即于四种念处修善立心。"如自性修"即如无倒性如断对治修。
前说念处觉支杂故异彼说"复此"等。"杂"即依止观道杂。因初说"善住心四念处"等取念处观,说"如实修七觉支",及彼等摄道唯无余觉支性,彼等一切得世尊得一切知智故大私婆长者说"取觉支道一切智甚善问",然古师不如是取义。"如是"即指说相。"长老"即舍利弗长老。


Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato, upagatānañca parissayarahitasukhādhigamanaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Pariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ ‘‘pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana’’nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesanaañjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagarapaviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho.



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"此中"即彼等边城等。城如涅槃因欲彼当至,至者得无难安乐处故。城墙如戒因至彼四周守护故。周道如惭因戒城墙住立故。如说"周道比丘此惭异名"。门如圣道因涅槃城入正道故。智门卫如法将因察涅槃城已入当入诸有情故。"给"即令给,净义。

144.Nipphattidassanatthanti siddhidassanatthaṃ, adhigamadassanatthanti attho. ‘‘Pañcanavutipāsaṇḍe’’ti idaṃ yasmā thero paribbājako hutvā tato pubbeva nibbānapariyesanaṃ caramāno te te pāsaṇḍino upasaṅkamitvā nibbānaṃ pucchi, te nāssa cittaṃ ārādhesuṃ, taṃ sandhāya vuttaṃ. Te pana pāsaṇḍā heṭṭhā vuttā eva. Tatthevāti tassayeva bhāgineyyassa desiyamānāya desanāya. Parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramiñāṇaṃ hatthagataṃ akāsi adhigacchi. Uttaruttaranti heṭṭhimassa heṭṭhimassa uttaraṇato atikkamanato uttaruttaraṃ, tato eva padhānabhāvaṃ pāpitatāya paṇītapaṇītaṃ. Uttaruttaranti vā uparūpari. Paṇītapaṇītanti paṇītataraṃ, paṇītatamañcāti attho. Kaṇhanti kāḷakaṃ saṃkilesadhammaṃ. Sukkanti odātaṃ vodānadhammaṃ. Savipakkhaṃ katvāti pahātabbapahāyakabhāvadassanavasena yathākkamaṃ ubhayaṃ savipakkhaṃ katvā. ‘‘Ayaṃ kaṇhadhammo, imassa ayaṃ pahāyako’’ti evaṃ kaṇhaṃ paṭibāhitvā desanāvasena nīharitvā sukkaṃ, ‘‘ayaṃ sukkadhammo, iminā ayaṃ pahātabbo’’ti evaṃ sukkaṃ paṭibāhitvā kaṇhaṃ.Saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ. Tenāha ‘‘savipāka’’nti. Vipākadhammanti attho.

Tasmiṃdesite dhammeti tasmiṃ vuttanayena bhagavā tumhehi desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramiñāṇaṃ jānitvā paṭivijjhitvā. Taṃjānane hi vutte catusaccadhammajānanaṃ avuttasiddhanti. ‘‘Catusaccadhammesū’’ti idaṃ porāṇaṭṭhakathāyaṃ vuttākāradassanaṃ. Vipakkho pana parato āgamissati. Etthāti ‘‘dhammesu niṭṭhaṃ agama’’nti etasmiṃ pade. Therasallāpoti therānaṃ sallāpasadiso vinicchayavādo . Kāḷavallavāsīti kāḷavallavihāravāsī. Idānīti etarahi ‘‘idāhaṃ bhante’’tiādivacanakāle. Imasmiṃ pana ṭhāneti ‘‘dhammesu niṭṭhaṃ agama’’nti imasmiṃ padese, imasmiṃ vā niṭṭhānakāraṇabhūte yoniso parivitakkane. ‘‘Imasmiṃ pana ṭhāne buddhaguṇesu niṭṭhaṅgato’’ti kasmā vuttaṃ, nanu sāvakapāramiñāṇasamadhigatakāle eva thero buddhaguṇesu niṭṭhaṅgatoti? Saccametaṃ, idāni pana taṃ pākaṭaṃ jātanti evaṃ vuttaṃ. Sabbanti ‘‘catusaccadhammesū’’tiādi sumattherena vuttaṃ sabbaṃ. Arahatte niṭṭhaṅgatoti etthāpi vuttanayeneva anuyogaparihārā veditabbā. Yadipi dhammasenāpati ‘‘sāvakapāramiñāṇaṃ mayā samadhigata’’nti ito pubbepi jānātiyeva, idāni pana asaṅkhyeyyāparimeyyabhede buddhaguṇe nayaggāhavasena pariggahetvā kiccasiddhiyā tasmiṃ ñāṇe niṭṭhaṅgato ahosīti dassento ‘‘mahāsivatthero…pe… dhammesūti sāvakapāramiñāṇe niṭṭhaṅgato’’ti avoca.


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144.
"见成就"即见成就,见证得义。"九十五外道"此因长老为游行者彼前求涅槃行,往诣彼等外道问涅槃,彼等不令其心满意,依此说。彼等外道如前说。"即彼"即彼外甥闻说法。如食他增食得声闻波罗蜜智证得。"上上"即由下下超越上上,由彼令得胜性故妙妙。或"上上"即上上。"妙妙"即更妙及最妙义。"黑"即黑染污法。"白"即白清净法。"作有对"即依应断能断性见随次二俱作有对。如是"此黑法,此彼断"如是遮黑引白说,"此白法,以此断此"如是遮白黑。"有功用"即依能生果性有作用。故说"有异熟"。异熟法义。
"彼说法"即彼如说理世尊汝等说法知通某法名声闻波罗蜜智。彼知说时四谛法知成就。"于四谛法"此示古注说相。然对治后当来。"此"即"于法至究竟"此句。"长老语"即如长老语决定说。"迦罗伐罗住"即住迦罗伐罗寺。"今"即现"我今尊"等语时。"此处"即"于法至究竟"此处,或此如理思维成究竟因。何故说"此处于佛德至究竟",岂非长老得声闻波罗蜜智时即于佛德至究竟耶?此实,今彼显故如是说。"一切"即"于四谛法"等须摩长老说一切。"于阿罗汉至究竟"此中亦应知如说理诘问答。虽法将"我得声闻波罗蜜智"此前亦知,今取无数无量种佛德依理取,依作成就彼智至究竟示说"大私婆长老...等...于法即于声闻波罗蜜智至究竟"。<.Assistant>


Buddhaguṇā pana nayato āgatā, te nayaggāhato yāthāvato jānanto sāvakapāramiñāṇe tathājānanavasena niṭṭhaṅgatattā sāvakapāramiñāṇameva tassa aparāparuppattivasena, tena tena bhāvetabbakiccabahutāvasena ca ‘‘dhammesū’’ti puthuvacanena vuttaṃ. Anantāparimeyyānaṃ anaññavisayānaṃ buddhaguṇānaṃ nayato pariggaṇhanena therassa sātisayo bhagavati pasādo uppajjatīti āha ‘‘bhiyyosomattāyā’’tiādi. ‘‘Suṭṭhu akkhāto’’ti vatvā taṃ evassa suṭṭhu akkhātataṃ dassetuṃ ‘‘niyyāniko maggo’’ti vuttaṃ. Svākkhātatā hi dhammassa yadatthaṃ desito, tadatthasādhanena veditabbā. Phalatthāya niyyātīti anantaravipākattā, attano uppattisamanantarameva phalanipphādanavasena pavattatīti attho. Vaṭṭacārakato niyyātīti vā niyyāniko, niyyānasīloti vā. Rāgadosamohanimmadanasamatthoti idhāpi ‘‘pasannosmi bhagavatīti dassetī’’ti ānetvā sambandho. Vaṅkādīti ādi-saddena jimhakuṭile, aññe ca paṭipattidose saṅgaṇhāti. Bhagavā tumhākaṃ buddhasubuddhatā viya dhammasudhammatā, saṅghasuppaṭipatti ca dhammesu niṭṭhaṅgamanena sāvakapāramiñāṇe niṭṭhaṅgatattā mayhaṃ suṭṭhu vibhūtā supākaṭā jātāti dassento thero ‘‘svākkhāto bhagavatā dhammo, suppaṭipanno saṅghoti pasīdi’’nti avoca.

Kusaladhammadesanāvaṇṇanā

145.Anuttarabhāvoti seṭṭhabhāvo. Anuttaro bhagavā yena guṇena, so anuttarabhāvo, taṃ anuttariyaṃ. Yasmā tassāpi guṇassa kiñci uttaritaraṃ natthi eva, tasmā vuttaṃ ‘‘sā tumhākaṃ desanā anuttarāti vadatī’’ti. Kusalesu dhammesūti kusaladhammanimittaṃ. Nimittatthe hi etaṃ bhummaṃ, tasmā kusaladhammadesanāhetupi bhagavāva anuttaroti attho. Bhūmiṃ dassentoti visayaṃ dassento. Kusaladhammadesanāya hi kusalā dhammā visayo. Vuttapadeti ‘‘kusalesu dhammesū’’ti evaṃ vuttavākye, evaṃ vā vuttadhammakoṭṭhāse. ‘‘Pañcadhā’’ti kasmā vuttaṃ, nanu chekaṭṭhenapi kusalaṃ icchitabbaṃ ‘‘kusalo tvaṃ rathassa aṅgapaccaṅgāna’’ntiādīsūti (ma. ni. 2.87)? Saccametaṃ, so pana chekaṭṭho kosallasambhūtaṭṭheneva saṅgahitoti visuṃ na gahito. ‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’nti (jā. 1.15.146; 2.22.2008) jātake āgatattā ‘‘jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭatī’’ti vuttaṃ. ‘‘Taṃ kiṃ maññatha, gahapatayo, ime dhammā kusalā vā akusalā vā sāvajjā vā anavajjā vā’’tiādīsu suttapadesesu ‘‘kusalā’’ti vuttadhammā eva ‘‘anavajjā’’ti vuttāti āha ‘‘suttantapariyāyaṃ patvā anavajjaṭṭhena kusalaṃ vaṭṭatī’’ti. Abhidhamme ‘‘kosalla’’nti paññā āgatāti yonisomanasikārahetukassa kusalassa kosallasammūtaṭṭho, darathābhāvadīpanato niddarathaṭṭho, ‘‘kusalassa katattā upacitattā’’ti vatvā iṭṭhavipākaniddisanato sukhavipākaṭṭho ca abhidhammanayasiddhoti āha ‘‘abhidhamma…pe… vipākaṭṭhenā’’ti. Bāhitikasutte (ma. ni. 

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佛德从理来,依理取如实知者依如是知于声闻波罗蜜智至究竟故,声闻波罗蜜智依后后生,依彼彼应修作多性,"法"复数说。无量无边非他境佛德从理取故长老生殊胜世尊净信故说"更多"等。说"善说"为示彼善说说"出离道"。实善说法依所为说,应知依彼义成就。为果趣因等流果故,依自生即刹那生果转义。或从轮回行趣即出离,或出离性。能镇伏贪嗔痴此中亦引合"示我于世尊净信"。"曲等"等字摄邪偏等他修习过。世尊汝佛善觉如法善法,僧善行因法至究竟于声闻波罗蜜智至究竟故我善明显示长老说"世尊善说法,僧善行净信"。
善法说注
145.
"无上性"即最上性。世尊无上因何德,彼无上性,彼无上。因彼德亦无何更上故说"说汝等说无上"。"于善法"即善法缘。此处格缘义,故善法说因亦世尊无上义。"示地"即示境。善法说实善法境。"说句"即如是说"于善法"语,或如是说法分。何故说"五"?岂非巧义亦欲善如"汝善车支分"等?此实,然彼巧义依善生义摄故不别取。因来"君善耶,君无疾耶"本生故说"至本生道理无病义善可"。"汝等居士云何思彼等法善或不善有罪或无罪"等经处"善"说法即"无罪"说故说"至经道理无罪义善可"。阿毗达磨来"善巧"即慧故如理作意因善善巧生义,说无热恼故无热恼义,"善作集"说示乐果故乐果义成阿毗达磨理故说"阿毗达磨...等...果义"。外衣经

2.358) bhagavato kāyasamācārādike vaṇṇentena dhammabhaṇḍāgārikena ‘‘yo kho mahārāja kāyasamācāro anavajjo’’ti kusalo kāyasamācāro rañño pasenadissa vutto. Na hi bhagavato sukhavipākakammaṃ atthīti sabbasāvajjarahitā kāyasamācārādayo ‘‘kusalā’’ti vuttā, idha pana ‘‘kusalesu dhammesū’’ti bodhipakkhiyadhammā ‘‘kusalā’’ti vuttā, te ca samathavipassanā maggasampayuttā ekantena sukhavipākā evāti avajjarahitatāmattaṃ upādāya anavajjattho kusala-saddoti āha ‘‘imasmiṃ pana…pe… daṭṭhabba’’nti. Evañca katvā ‘‘phalasatipaṭṭhānaṃ pana idha anadhippeta’’nti idañca vacanaṃ samatthitaṃ hoti savipākasseva gahaṇanti katvā.

‘‘Cuddasavidhenā’’tiādi satipaṭṭhāne (dī. ni. 2.376; ma. ni. 1.109) vuttanayena veditabbaṃ. Paggahaṭṭhenāti kusalapakkhassa paggaṇhanasabhāvena. Kiccavasenāti anuppannākusalānuppādanādikiccavasena. Tato eva cassa catubbidhatā. Ijjhanaṭṭhenāti nippajjanasabhāvena. Chandādayo eva iddhipādesu visiṭṭhasabhāvā, itare avisiṭṭhā, tesampi viseso chandādikatoti āha ‘‘chandādivasena nānāsabhāvā’’ti.

Adhimokkhādisabhāvavasenāti pasādādhimokkhādisalakkhaṇavasena. Upatthambhanaṭṭhenāti sampayuttadhammānaṃ upatthambhanakabhāvena. Akampiyaṭṭhenāti paṭipakkhehi akampiyasabhāvena. Salakkhaṇenāti adhimokkhādisabhāvena. Niyyānaṭṭhenāti saṃkilesapakkhato, vaṭṭacārakato ca niggamanaṭṭhena. Upaṭṭhānādināti upaṭṭhānadhammavicayapaggahasampiyāyanapassambhanasamādhānaajjhupekkhanasaṅkhātena attano sabhāvena. Hetuṭṭhenāti nibbānassa sampāpakahetubhāvena. Dassanādināti dassanābhiniropanapariggahasamuṭṭhāpanavodāpanapaggahupaṭṭhānasamādhānasaṅkhātena attano sabhāvena.

Sāsanassapariyosānadassanatthanti sāsanaṃ nāma nippariyāyato sattatiṃsa bodhipakkhiyadhammā. Tattha ye samathavipassanāsahagatā, te sāsanassa ādi, maggapariyāpannā majjhe, phalabhūtā pariyosānaṃ, taṃdassanatthaṃ. Tenāha ‘‘sāsanassa hī’’tiādi.

Puna etadānuttariyaṃ bhanteti yathāraddhāya desanāya nigamanaṃ. Vuttasseva atthassa puna vacanañhi nigamanaṃ vuttaṃ. Taṃ desananti taṃ kusalesu dhammesu desanāppakāraṃ, desanāvidhiṃ, desetabbañca, sakalaṃ vā sampuṇṇaṃ anavasesaṃ abhijānāti abhivisiṭṭhena ñāṇena jānāti, asesaṃ abhijānanato eva uttari upari abhiññeyyaṃ natthi. Itoti bhagavatā abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Kusalesu dhammesu abhijānane, desanāyañca bhagavato uttaritaro natthi.

Āyatanapaṇṇattidesanāvaṇṇanā

146.Āyatanapaññāpanāsūti cakkhādīnaṃ, rūpādīnañca āyatanānaṃ sambodhanesu, tesaṃ ajjhattikabāhiravibhāgato, sabhāgavibhāgato, samudayato, atthaṅgamato, āhārato, ādīnavato, nissaraṇato ca desanāyanti attho.

Gabbhāvakkantidesanāvaṇṇanā



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在外衣经中法藏师赞世尊身行等说"大王身行无罪"善身行对波斯匿王说。实无世尊乐果业故离一切罪身行等说"善",此中然"于善法"说菩提分法"善",彼等与止观道相应定乐果故依无罪性善字无罪义说"此中...等...应见"。如是作"然果念处此中非所欲"此语亦成就因取有果。
"十四种"等应知依念处说道理。"策举义"即善分策举自性。"作业"即令未生不善不生等作业。由彼故彼四种。"成就义"即成就自性。欲等自神足胜自性,余非胜,彼等差别依欲等故说"依欲等种种自性"。
"依胜解等自性"即依净胜解等自相。"支持义"即与相应法支持性。"不动义"即对治不动自性。"自相"即胜解等自性。"出义"即从染污分轮回行出义。"依现等"即依现观法择觉支喜轻安定舍自性。"因义"即令得涅槃因性。"依见等"即依见胜解摄起净策举现定自性。
"为示教终"即教无余即三十七菩提分。彼中与止观俱彼教始,摄道中,得果终,为示彼。故说"实教"等。
"复此无上尊"即如始说结。说复说义即结说。"彼说"即彼于善法说相,说理,所说,或一切圆满无余证知以胜智知,因完全证知故上更无所证。"此"即世尊证。他第一义法或假名补特伽罗彼名世尊不知此无不得因一切汝等正证故。于善法证,说世尊无上。
处施设说注
146.
"于处施设"即于眼等色等处说示,彼等内外分别,同分分别,集,没,食,患,出说义。
入胎说注;

147.Gabbhokkamanesūti gabbhabhāvena mātukucchiyaṃ avakkamanesu anuppavesesu, gabbhe vā mātukucchismiṃ avakkamanesu. Pavisatīti paccayavasena tattha nibbattento pavisanto viya hotīti katvā vuttaṃ. Ṭhātīti santānaṭṭhitiyā pavattati, tathābhūto ca tattha vasanto viya hotīti āha ‘‘vasatī’’ti. Pakatilokiyamanussānaṃ paṭhamā gabbhāvakkantīti pacuramanussānaṃ gabbhāvakkanti desanāvasena idha paṭhamā. ‘‘Dutiyā gabbhāvakkantī’’tiādīsupi evaṃ yojanā veditabbā.

Alamevāti yuttameva.

Khipituṃna sakkontīti tathā vātānaṃ anuppajjanameva vadati. Sesanti puna ‘‘etadānuttariya’’tiādi pāṭhappadesaṃ vadati.

Ādesanavidhādesanāvaṇṇanā

148. Parassa cittaṃ ādisati etehīti ādesanāni, yathāupaṭṭhitanimittādīni, tāni eva aññamaññassa asaṃkiṇṇarūpena ṭhitattā ādesanavidhā, ādesanābhāgā, tāsu ādesanavidhāsu. Tenāha ‘‘ādesanakoṭṭhāsesū’’ti. Āgatanimittenāti yassa ādisati, tassa, attano ca upagatanimittena, nimittappattassa lābhālābhādiādisanavidhidassanassa pavattattā ‘‘idaṃ nāma bhavissatī’’ti vuttaṃ. Pāḷiyaṃ pana ‘‘evampi te mano’’tiādinā parassa cittādisanameva āgataṃ, taṃ nidassanamattaṃ katanti daṭṭhabbaṃ. Tathā hi ‘‘idaṃ nāma bhavissatī’’ti vuttasseva atthassa vibhāvanavasena vatthu āgataṃ. Gatanimittaṃ nāma gamananimittaṃ. Ṭhitanimittaṃ nāma attano samīpe ṭhānanimittaṃ, parassa gamanavasena, ṭhānavasena ca gahetabbanimittaṃ. Manussānaṃ paracittavidūnaṃ, itaresampi vā savanavasena parassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. Yakkhapisācādīnanti hiṅkārayakkhānañceva kaṇṇapisācādipisācānaṃ, kumbhaṇḍanāgādīnañca.

Vitakkavipphāravasenāti vipphārikabhāvena pavattavitakkassa vasena. Uppannanti tato samuṭṭhitaṃ. Vippalapantānanti kassaci atthassa abodhanato virūpaṃ, vividhaṃ vā palapantānaṃ. Suttapamattādīnanti ādi-saddena vedanāṭṭakhittacittādīnaṃ saṅgaho. Mahāaṭṭhakathāyaṃ pana ‘‘idaṃ vakkhāmi, evaṃ vakkhāmīti vitakkayato vitakkavipphārasaddo nāma uppajjatī’’ti (abhi. aṭṭha. 

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147.
"于入胎"即以胎体于母腹入进入,或于胎于母腹入。说"入"即依缘于彼生如入作。"住"即相续住转,如是作彼于彼住故说"住"。普通世人第一入胎即多人入胎依说此第一。"第二入胎"等中亦如是应知配释。
"正应"即应当。
"不能投"即说如是风不生。"余"即说复"此无上"等经文处。
记说分说注
148.
他心示此即记说,如现相等,彼等互不混立故记说分,记说部分,于彼等记说分。故说"于记说分"。"依来相"即彼示及自相应相,因相得得失等示分见转故说"此将有"。然经中"如是汝意"等唯来他心示,应见彼唯示例。如是依显"此将有"说义来事。行相名行相。住相名于自近住相,依他行依住应取相。闻人他心知者及余依闻说他心者声。"夜叉鬼等"即嘿夜叉及耳鬼等鬼,瓮卒龙等。
"依寻广"即依广转寻力。"生"即从彼生。"语种种"即不知何义故异形或种种语。"睡迷等"等字摄受憩心等。然大注说"此说如是说思寻故名寻广声生"。;

1.vacīkammadvārakathāpi) āgatattā jāgarantānaṃ pakatiyaṃ ṭhitānaṃ avippalapantānaṃ vitakkavipphārasaddo kadāci uppajjatīti viññāyati, yo loke ‘‘mantajappo’’ti vuccati. Yassa mahāaṭṭhakathāyaṃ asotaviññeyyatā vuttā. Tādisañhi sandhāya viññattisahajameva ‘‘jivhātālucalanādikaravitakkasamuṭṭhitaṃ sukhumasaddaṃ dibbasotena sutvā ādisatīti sutte vutta’’nti (dha. sa. mūlaṭī. vacīkammadvārakathāvaṇṇanā) ānandācariyo avoca. Vuttalakkhaṇo eva pana nātisukhumo attano, accāsannappadese ṭhitassa ca maṃsasotassāpi āpāthaṃ gacchatīti sakkā viññātuṃ. Tassāti tassa puggalassa. Tassa vasenāti tassa vitakkassa vasena. Evaṃ ayampi ādesanavidhā cetopariyañāṇavaseneva āgatāti veditabbā . Keci pana ‘‘tassa vasenāti tassa saddassa vasenā’’ti atthaṃ vadanti, taṃ ayuttaṃ. Na hi saddaggahaṇena taṃsamuṭṭhāpakacittaṃ gayhati, saddaggahaṇānusārenapi tadatthasseva gahaṇaṃ hoti, na cittassa. Eteneva yadeke ‘‘yaṃ vitakkayatoti yamatthaṃ vitakkayato’’ti vatvā ‘‘tassa vasenāti tassa atthassa vasenā’’ti vaṇṇenti, tampi paṭikkhittaṃ.

Manasā saṅkharīyantīti manosaṅkhārā, vedanāsaññā. Paṇihitāti purimaparibandhavinayena padhānabhāvena nihitā ṭhapitā. Tenāha ‘‘cittasaṅkhārā suṭṭhapitā’’ti. Vitakkassa vitakkanaṃ nāma uppādanamevāti āha ‘‘pavattessatī’’ti. ‘‘Pajānātī’’ti pubbe vuttapadasambandhadassanavasena āneti. Āgamanenāti jhānassa āgamanaṭṭhānavasena. Pubbabhāgenāti maggassa sabbapubbabhāgena vipassanārambhena. Ubhayaṃ petaṃ yo sayaṃ jhānalābhī, adhigatamaggo ca aññaṃ tadatthāya paṭipajjantaṃ disvā ‘‘ayaṃ iminā nīhārena paṭipajjanto addhā jhānaṃ labhissati, maggaṃ adhigamissatī’’ti abhiññāya vinā anumānavasena jānāti, taṃ dassetuṃ vuttaṃ. Tenāha ‘‘āgamanena jānāti nāmā’’tiādi. Anantarāti vuṭṭhitakālaṃ sandhāyāha. Tadā hi pavattavitakkapajānaneneva jhānassa hānabhāgiyatādivisesapajānanaṃ.

Kiṃ panidaṃ cetopariyañāṇaṃ parassa cittaṃ paricchijja jānantaṃ iddhicittabhāvato avisesato sabbesampi cittaṃ jānātīti? Noti dassento ‘‘tatthā’’tiādimāha. Na ariyānanti yena cittena te ariyā nāma jātā, taṃ lokuttaracittaṃ na jānāti appaṭividdhabhāvato . Yathā hi puthujjano sabbesampi ariyānaṃ lokuttaracittaṃ na jānāti appaṭividdhattā, evaṃ ariyopi heṭṭhimo uparimassa lokuttaracittaṃ na jānāti appaṭividdhattā eva . Yathā pana uparimo heṭṭhimaṃ phalasamāpattiṃ na samāpajjati, kiṃ evaṃ so tassa lokuttaracittaṃ na jānātīti codanaṃ sandhāyāha ‘‘uparimo pana heṭṭhimassa jānātī’’ti, paṭividdhattāti adhippāyo. ‘‘Uparimo heṭṭhimaṃ na samāpajjatī’’ti vatvā tattha kāraṇamāha ‘‘tesañhī’’tiādi. Tesanti ariyānaṃ. Heṭṭhimā heṭṭhimā samāpatti bhūmantarappattiyā paṭippassaddhikappā. Tenāha ‘‘tatrupapattiyeva hotī’’ti, na uparibhūmipatti. Nimittādivasena ñātassa kadāci byabhicāropi siyā, na pana abhiññāñāṇena ñātassāti āha ‘‘ceto…pe… natthī’’ti. ‘‘Taṃ bhagavā’’tiādi sesaṃ nāma.

Dassanasamāpattidesanāvaṇṇanā



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1.来语业门论故知觉者平常住不语种种时寻广声有时生,世间说"诵咒"。彼大注说不闻识。实依如是阿难阿阇黎说"依舌腭动等作寻生微细声以天耳闻示经说"。然具说相非极微细自及极近处住肉耳行境可知。"彼"即彼补特伽罗。"彼力"即彼寻力。如是此记说分亦应知依他心智而来。然有说"彼力即彼声力"彼不应。实声取不取彼等起心,依声取亦取彼义非心。此亦破彼等说"彼寻即彼义寻"已说"彼力即彼义力"注。
意所作即意行,受想。"安立"即除前障碍胜立置。故说"心行善置"。寻寻名即生故说"将转"。"了知"依前说语结见力引。"依来"即依禅来处力。"前分"即道一切前分观始。此二若自得禅证道见他为彼义行"此如是行道定得禅当证道"不依神通依推知,为示彼说。故说"依来知名"等。"无间"说依出时。实尔时依知转寻即知禅退分等胜。
然此他心智限他心知依神通心无别知一切心耶?说"于彼"等为示不。"非圣"即彼心彼等名圣,彼出世心不知因未证。如凡夫一切圣出世心不知因未证,如是圣下不知上出世心因未证。然上知下果定,如是彼知彼出世心耶?对难说"然上知下"证意。说"上不入下"已说彼因"彼等实"等。"彼等"即圣。下下定依得地间止息类。故说"于彼生即有"非得上地。依相等力所知或有违,然依神通智所知无故说"他心...等...无"。"彼世尊"等名余。
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149.Brahmajāleti brahmajālasuttavaṇṇanāyaṃ. Uttarapadalopena hesa niddeso. Ātappanti vīriyaṃ ātappati kosajjaṃ sabbampi saṃkilesapakkhanti. Kusalavīriyasseva hettha gahaṇaṃ appamādādipadantarasannidhānato. Padahitabbatoti padahanato, bhāvanaṃ uddissa vāyamanatoti attho. Anuyuñjitabbatoti anuyuñjanato. Īdisānaṃ padānaṃ bahulaṃkattuvisayatāya icchitabbattā ātappapadassa viya itaresampi kattusādhanatā daṭṭhabbā. Paṭipattiyaṃ nappamajjati etenāti appamādo, satiavippavāso. Sammā manasi karoti etenāti sammāmanasikāro, tathāpavatto kusalacittuppādo. Bhāvanānuyogameva tathā vadati. Desanākkamena paṭhamā, dassanasamāpatti nāma karajakāye paṭikkūlākārassa sammadeva dassanavasena pavattasamāpattibhāvato. Nippariyāyenevāti vuttalakkhaṇadassanasamāpattisannissayattā, dassanamaggaphalabhāvato ca paṭhamasāmaññaphalaṃ pariyāyena vinā dassanasamāpatti.

Atikkamma chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhatīti tāni apaccavekkhitvā aṭṭhimeva paccavekkhati. Aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpattīti vuttanayena aṭṭhiārammaṇā dibbacakkhuadhiṭṭhānā paṭhamajjhānasamāpatti. Yo hi bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇo hutvā saviññāṇake kāye aṭṭhiṃ pariggahetvā tattha paṭikkūlamanasikāravasena paṭhamaṃ jhānaṃ nibbatteti, tassāyaṃ paṭhamajjhānasamāpatti dutiyā dassanasamāpatti. Tena vuttaṃ ‘‘aṭṭhi aṭṭhī’’tiādi. Yo panettha pāḷiyaṃ dvattiṃsākāramanasikāro vutto, so maggasodhanavasena vutto. Tattha vā kataparicayassa sukheneva vuttanayā aṭṭhipaccavekkhaṇā samijjhatīti. Tenevettha ‘‘imaṃ cevā’’ti ‘‘atikkamma cā’’ti ca-saddo samuccayattho vutto. Taṃ jhānanti yathāvuttaṃ paṭhamajjhānaṃ. Ayanti ayaṃ sakadāgāmiphalasamāpatti . Sātisayaṃ catusaccadassanāgamanato pariyāyena vinā mukhyā dutiyā dassanasamāpatti. Yāva tatiyamaggā vattatīti āha ‘‘khīṇāsavassa vasena catutthā dassanasamāpatti kathitā’’ti.

Pāḷiyaṃ purisassa cāti ca-saddo byatireke, tena yathāvuttasamāpattidvayato vuccamānaṃyeva imassa visesaṃ joteti. Avicchedena pavattiyā sotasadisatāya viññāṇameva viññāṇasotaṃ, tadetaṃ viññāṇaṃ purimato anantarapaccayaṃ labhitvā pacchimassa anantarapaccayo hutvā pavattatīti ayaṃ assa sotāgatatāya sotasadisatā, tasmā pajānitabbabhāvena vuttaṃ ekameva cettha viññāṇaṃ , tasmā aṭṭhakathāyaṃ ‘‘viññāṇasotanti viññāṇamevā’’ti vuttaṃ. Dvīhipi bhāgehīti orabhāgaparabhāgehi. Idhaloko hissa orabhāgo, paraloko parabhāgo dvinnampi vasenetaṃ sambandhanti. Tenāha ‘‘idhaloke patiṭṭhita’’ntiādi. Viññāṇassa khaṇe khaṇe bhijjantassa kāmaṃ natthi kassaci patiṭṭhitatā, taṇhāvasena pana taṃ ‘‘patiṭṭhita’’nti vuccatīti āha ‘‘chandarāgavasenā’’ti. Vuttañhetaṃ –

‘‘Kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ…pe… atthi tattha āyatiṃ punabbhavābhinibbattī’’tiādi (saṃ. ni. 

我来为您直译这段巴利文：
149.
"梵网"即梵网经注。此略后词释。"热忱"即精进热烧懈怠一切染污分。此取善精进因近不放逸等词。"应精勤"即精勤,为修习努力义。"应勤修"即勤修。如是等词多欲作者境故应见如热忱词等他亦作者成。此不放逸于行不放逸,念不离。此正作意正意作,如是转善心生。修习勤即如是说。依说次第第一,名见定因于所造身正见厌相力转定性故。"无余"即依说相见定所依故,见道果性故第一沙门果无余见定。
"超越皮肉血观骨"即不观彼等唯观骨。骨所缘天眼基础禅定即如说骨所缘天眼住立初禅定。实比丘于光遍生第四禅作彼基础得天眼智于有识身取骨于彼不净作意力生初禅,彼此初禅定第二见定。故说"骨骨"等。然此中经说三十二分作意,彼说依道清净。或于彼作习者易成如说骨观故。故此中说"及此"及"超越"及字合义。"彼禅"即如说初禅。"此"即此一来果定。殊胜见四谛来故无余主要第二见定。乃至第三道转故说"依漏尽者说第四见定"。
经中"及于人"及字相违,由彼如说二定从说即示此差别。不断转相似流故识即识流,彼此识得前无间缘作后无间缘转此彼流来故流相似,故说应知一此识,故注说"识流即识"。"以二分"即此分彼分。此世彼此分,他世彼分依二说此相续。故说"住此世"等。识刹那刹那坏虽无何住,然依爱力说彼"住"故说"依欲贪力"。实说此：
"诸比丘若段食有贪,有喜,有爱,住彼识增长。何处住识增长...等...有彼当来再有生"等。

2.64; kathā. 296; mahāni. 7).

Kammanti kusalākusalakammaṃ, upayogavacanametaṃ. Kammato upagacchantanti kammabhāvena upagacchantaṃ, viññāṇanti adhippāyo. Abhisaṅkhāraviññāṇañhi yena kammunā sahagataṃ, aññadatthu tabbhāvameva upagataṃ hutvā pavattati. Idhaloke patiṭṭhitaṃ nāma idha katūpacitakammabhāvūpagamanato. Kammabhavaṃ ākaḍḍhantanti kammaviññāṇaṃ attanā sampayuttakammaṃ javāpetvā paṭisandhinibbattanena tadabhimukhaṃ ākaḍḍhantaṃ. Teneva paṭisandhinibbattanasāmatthiyena paraloke patiṭṭhitaṃ nāma attano phalassa tattha patiṭṭhāpanena. Keci pana ‘‘abhisaṅkhāraviññāṇaṃ parato vipākaṃ dātuṃ asamatthaṃ idhaloke patiṭṭhitaṃ nāma, dātuṃ samatthaṃ pana paraloke patiṭṭhitaṃ nāmā’’ti vadanti, taṃ tesaṃ matimattaṃ ‘‘ubhayato abbocchinna’’nti vuttattā. Yañca tehi ‘‘paraloke patiṭṭhita’’nti vuttaṃ, taṃ idhalokepi patiṭṭhitameva. Na hi tassa idhaloke patiṭṭhitabhāvena vinā paraloke patiṭṭhitabhāvo sambhavati. Sekkhaputhujjanānaṃcetopariyañāṇanti sekkhānaṃ , puthujjanānañca cetaso paricchindanakañāṇaṃ. Kathitaṃ paricchinditabbassa cetaso chandarāgavasena patiṭṭhitabhāvajotanato.

Catutthāya dassanasamāpattiyā tatiyadassanasamāpattiyaṃ vuttappaṭikkhepena attho veditabbo.

Purimānaṃ dvinnaṃ samāpattīnaṃ pubbe samathavasena atthassa vuttattā idāni vipassanāvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Niccalameva pubbe vuttassa atthassa apanetabbato. Atthantaratthatāya dassiyamānāya padaṃ calitaṃ nāma hoti. Aparo nayoti ettha paṭhamajjhānassa paṭhamadassanasamāpattibhāve apubbaṃ natthi. Dutiyajjhānaṃ dutiyāti ettha pana ‘‘aṭṭhikavaṇṇakasiṇavasena paṭiladdhadutiyajjhānaṃ dutiyā dassanasamāpattī’’ti vadanti, tatiyajjhānampi tatheva paṭiladdhaṃ. Dassanasamāpattibhāvo pana yo bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuko hutvā saviññāṇake aṭṭhiṃ pariggahetvā tattha vaṇṇakasiṇavasena heṭṭhimāni tīṇi jhānāni nibbatteti, tassa. Tatiyajjhānaṃ tatiyā dassanasamāpatti adhiṭṭhānabhūtassa dibbacakkhuñāṇassa vasena. Catutthajjhānaṃ catutthāti rūpāvacaracatutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇassa taṃ catutthajjhānaṃ catutthā dassanasamāpatti. Idhāpi sekkhaputhujjanānaṃ cetaso paricchindanena tatiyā dassanasamāpatti, arahato cittassa paricchindanena catutthā dassanasamāpatti veditabbā. Evañhesā atthavaṇṇanā pāḷiyā saṃsandeyya. ‘‘Paṭhamamaggo’’tiādīsu aṭṭhiārammaṇapaṭhamajjhānapādako paṭhamamaggo paṭhamā dassanasamāpatti. Aṭṭhiārammaṇadutiyajjhānapādako dutiyamaggo dutiyā dassanasamāpatti. Paracittañāṇasahagatā catutthajjhānapādakā tatiyacatutthamaggā tatiyacatutthadassanasamāpattiyoti . Purisassa viññāṇapajānanaṃ panettha asammohavasena daṭṭhabbaṃ.

Puggalapaṇṇattidesanāvaṇṇanā



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2.64;"善恶业",此对格。"从业趣近"即以业性趣近,识意。实行作识与彼业俱,必成彼性趣近转。名"住此世"因此作集业性趣近。"引业有"即业识令与自相应业速行生相续向彼引。即依彼生相续能力名"住他世"因自果于彼住立。然有说"行作识不能后与异熟名住此世,能与则名住他世",彼彼等意"二俱不断"说故。彼等说"住他世",彼亦住此世。实彼无住此世不有住他世。"有学凡夫他心智"即有学、凡夫心界定智。说因示所界定心依欲贪力住性。
第四见定应知依对第三见定说否定义。
因前二定前依止说义故今依观示说"复"等。"必定"即除前说义。示异义时语动名。"另理"此中初禅为第一见定无新。"第二禅第二"此中说"依骨色遍得第二禅第二见定",第三禅亦如是得。然见定性比丘于光遍生第四禅作彼基础得天眼已于有识取骨于彼依色遍生下三禅,彼。第三禅第三见定依住立天眼智力。"第四禅第四"即生色界第四禅作彼基础得天眼智,彼第四禅第四见定。此中亦应知依有学凡夫心界定第三见定,依阿罗汉心界定第四见定。如是此义注应与经合。"初道"等中依骨所缘初禅基础初道第一见定。依骨所缘第二禅基础第二道第二见定。与他心智俱第四禅基础第三第四道第三第四见定。此中了知人识应见依不迷。
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150.Puggalapaṇṇattīsūti puggalānaṃ paññāpanesu. Guṇavisesavasena aññamaññaṃ asaṅkarato ṭhapanesu. Lokavohāravasenāti lokasammutivasena. Lokavohāro hesa, yadidaṃ ‘‘satto puggalo’’tiādi. Rūpādīsu sattavisattatāya satto. Tassa tassa sattanikāyassa pūraṇato galanato, maraṇavasena patanato ca puggalo. Santatiyā nayanato naro. Attabhāvassa posanato poso. Evaṃ paññāpetabbāsu voharitabbāsu. ‘‘Sabbametaṃ puggalo’’ti imissā sādhāraṇapaññattiyā vibhāvanavasena vuttaṃ, na idhādhippetaasādhāraṇapaññattiyā, tasmā lokapaññattīsūti sattalokagatapaññattīsu. Anuttaro hoti anaññasādhāraṇattā tassa paññāpanassa.

Dvīhi bhāgehīti kāraṇe, nissakke cetaṃ puthuvacanaṃ, āvuttiādivasena cāyamattho veditabboti āha ‘‘arūpasamāpattiyā’’tiādi, etena ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, ‘‘nāmakāyato, rūpakāyato ca vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakamahādhammarakkhitattheravādo, ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimuttova maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyadvayato vimuttoti attho. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattappattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattappatto anāgāmī nāma hoti. Pāḷīti puggalapaññattipāḷi. Aṭṭha vimokkhe kāyena phusitvāti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā ‘‘disvā parikkhīṇā’’ti vuttā dassanāyattaparikkhīṇattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.

Paññāya visesato muttoti paññāvimutto anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva, na tadekadesabhūtarūpajjhānapaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti, na paññāvimuttoti.

Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ, sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti. Tenāha ‘‘so jhānaphassa’’ntiādi. Ekacce āsavāti heṭṭhimamaggattayavajjhā āsavā. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathālocitaṃ nāmakāyena sacchikarotīti kāyasakkhīti vuccati, na tu vimuttoti ekaccānaṃ āsavānaṃ aparikkhīṇattā.


我来为您直译这段巴利文：
150.
"于补特伽罗施设"即施设补特伽罗。依功德差别互不混立。"依世间言说"即依世间共许。此世间言说即此"有情补特伽罗"等。于色等着故有情。满充各有情聚,流动,依死堕故补特伽罗。依相续引故人。养育自体故士夫。如是于应施设应言说。"一切此补特伽罗"此依显共施设说,非此所欲不共施设,故"于世间施设"即于有情世间施设。无上因彼施设不共他。
"以二分"即因、离格此复数,依转等应知此义故说"依无色定"等,此示"因定以镇伏解脱,因道以断解脱解脱故二分解脱"如是转三藏小龙长老说,"因名身,色身解脱故二分解脱"如是转三藏大法护长老说,"因定以镇伏解脱一次解脱即因道以断解脱一次解脱故二分解脱"如是转三藏小无畏长老说,应见此三长老说一处摄。"解脱"即从烦恼解脱,或因烦恼镇伏断从二身解脱义。"无色定"属格分位。"得阿罗汉不还"依前状态说。实得阿罗汉非名不还。"经"即补特伽罗施设经。"身触八解脱"即以俱生名身得八定。"以慧见彼漏尽"即以观慧见行聚,以道慧见四谛四漏尽。"见"即见因。实不以慧见漏,然因见尽说"见尽"因尽依见。如是见说漏尽前作业。
"慧殊胜解脱"即慧解脱因漏无余尽。依否定八解脱,非依否定彼一分色禅。如是虽无一分无色禅不成否定八解脱。实无色禅若有一即名二分解脱,非慧解脱。
"触后作证"即触之后触后,触无色禅无间时意,此对格极合,触后时即应作证,依作证方便说作证。故说"彼禅触"等。"某漏"即下三道所断漏。实依无色禅从色身名身一分以镇伏解脱,由彼观察说明如灭解脱,然非身作证。灭作所缘令某漏尽由彼作证,故彼于应作证灭如观察以名身作证说身证,非说解脱因某漏未尽。


Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. ‘‘Diṭṭhattā patto’’tipi pāṭho, tena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā’’tiādi. Paṭhamaphalato paṭṭhāya yāva aggamaggā diṭṭhippattoti āha ‘‘esopi kāyasakkhī viya chabbidho hotī’’ti. Idaṃ dukkhanti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkha’’nti yathābhūtaṃ pajānāti. Yasmā idaṃ yāthāvasarasato pajānāti, pajānanto ca ṭhapetvā taṇhaṃ pañcupādānakkhandhe ‘‘dukkhasacca’’nti pajānāti. Taṇhaṃ pana idaṃ dukkhaṃ ito samudeti, tasmā ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti. Yasmā idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasamanti appavattiṃ gacchanti, tasmā taṃ ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā, tesu tena paññā suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo ‘‘diṭṭhippatto’’ti vuccati.

Saddhāyavimuttoti saddahanavasena vimutto, etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti kāyasakkhimhi vuttanayeneva. No ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāya vimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena, akilamanto ca sakkoti vikkhambhetuṃ, saddhāvimutto dukkhena kilamanto vikkhambheti, tasmā diṭṭhippattaṃ na pāpuṇāti. Tenāha ‘‘etesu hī’’tiādi.

Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Paññāpubbaṅgamanti paññāpadhānaṃ. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Paññā vā imaṃ puggalaṃ vāheti, nibbānābhimukhaṃ gametīti attho. Saddhānusāriniddesepi eseva nayo.

Tasmāti visuddhimagge (visuddhi. 2.770, 776) vuttattā, tato eva visuddhimagge, taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.776) vuttanayenettha attho veditabbo.

Padhānadesanāvaṇṇanā

151.Padahanavasenāti bhāvanānuyogavasena. Satta bojjhaṅgā padhānāti vuttā vivekanissitādibhāvena padahitabbato bhāvetabbato.

Paṭipadādesanāvaṇṇanā



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"已达见后"即见称为须陀洹道智无间已达义。"因见已达"亦读,由彼示依见称四谛见已达灭。故说"苦行"等。从初果乃至最上道名见至故说"此亦如身证六种"。"此苦"即"此苦、尔许苦、非此上苦"如实知。因此如实质知,知时除爱五取蕴知"苦谛"。然爱此苦从此生,故"此苦集"如实知。因此苦及集至涅槃灭息不转,故彼"此苦灭"如实知。然圣八支道往彼苦灭,由彼彼"此苦灭道"如实知。如此示异刹那谛区别。今示彼一刹那说"如来说"等。"如来说"即如来于菩提座证知显明。"法"即四谛法。"已见"即善见。"已行"即善行,于彼由彼慧善令行义。"此"即此如是人说"见至"。
"信解脱"即依信解脱,此示一切未解脱亦依信量解脱性。或"信解脱"即依信胜解义。"如说道"即如身证说道。"然非如见至"即如见至漏尽,非如是信解脱义。然彼等烦恼断有差别耶?无。然何故信解脱不得见至?依所来差别。实见至来时镇伏烦恼无苦无疲能镇伏,信解脱苦疲镇伏,故不得见至。故说"实此等"等。
持定如实所缘故法,慧。"慧前行"即慧主。"慧导"即殊胜转慧义。或慧导此人,令向涅槃义。信随行释中此理。
"故"即清净道说故,从彼清净道及彼注说道此应知义。
精勤说注
151.
"依精勤"即依修习勤。七觉支说精勤因依离等性应精勤应修习。
行道说注;

152.Dukkhenakasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena dukkhena sasaṅkhārena sappayogena kilamantassa kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, sacchikarontassa pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanapaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena ‘‘dukkhapaṭipadā dandhābhiññā nāmā’’ti vuccati. Upari tīsu padesupi imināva nayena attho veditabbo.

Bhassasamācārādidesanāvaṇṇanā



我来为您直译这段巴利文：
152.
"以苦以难生定"即前分来时以艰以苦有行有加行疲劳镇伏烦恼生出世定。"迟彼处证知"即镇伏烦恼于观住处久住后彼称出世定处迟缓证知通达,作证达义。"此说"即此如是生,此因烦恼镇伏行苦,观住处慧迟,于道时一心刹那生亦依来"说名苦行迟通"。于上三句亦应知依此理义。
语行等说注;

153.Bhassasamācāreti vacīsamācāre. Ṭhitoti yathāraddhaṃ taṃ avicchedavasena kathento. Tenāha ‘‘kathāmaggaṃ anupacchinditvā kathento’’ti. Musāvādūpasañhitanti antarantarā pavattena musāvādena upasaṃhitaṃ. Vibhūti vuccati visuṃbhāvo, tattha niyuttanti vebhūtikaṃ, tadeva vebhūtiyaṃ, pesuññaṃ. Tenāha ‘‘bhedakaravāca’’nti. Karaṇuttariyalakkhaṇato sārambhato jātāti sārambhajā. Tassā pavattiākāradassanatthaṃ ‘‘tvaṃ dussīlo’’tiādi vuttaṃ. Bahiddhākathā amanāpā, manāpāpi parassa cittavighātāvahattā karaṇuttariyapakkhiyamevāti dassento ‘‘tuyha’’ntiādimāha. Vikkhepakathāpavattanti vikkhepakathāvasena pavattaṃ. Jayapurekkhāro hutvāti attano jayaṃ purakkhatvā. Yaṃ kiñci na bhāsatīti yojanā. ‘‘Mantā’’ti vuccati paññā, mantanaṃ jānananti katvā. ‘‘Mantā’’ti idaṃ ‘‘mantetvā’’ti iminā samānatthaṃ nipātapadanti āha ‘‘upaparikkhitvā’’ti. Yuttakathamevāti attano, suṇantassa ca yuttarūpameva kathaṃ. Hadaye nidahitabbayuttanti atthasampattiyā, byañjanasampattiyā atthavedādipaṭilābhanimittattā citte ṭhapetabbaṃ, vimuttāyatanabhāvena manasi kātabbanti attho. Sabbaṅgasampannāpi vācā akāle bhāsitā abhājane bhāsitā viya na atthāvahāti āha ‘‘yuttapattakālenā’’ti. Ayañca caturaṅgasamannāgatā subhāsitavācā saccasambodhāvahāditāya sattānaṃ mahiddhikā mahānisaṃsāti dassetuṃ ‘‘evaṃ bhāsitā hī’’tiādi vuttaṃ.

Sīlācāreti sīle ca ācāre ca parisuddhasīle ceva parisuddhamanosamācāre ca. Ṭhitoti patiṭṭhahanto. Saccaṃ etassa atthīti saccoti āha ‘‘saccakatho’’ti. Esa nayo saddhoti etthāpi. Tenāha ‘‘saddhāsampanno’’ti. ‘‘Nanu ca heṭṭhā saccaṃ kathitamevā’’ti kasmā vuttaṃ? Heṭṭhā hi vacīsamācāraṃ kathentena saccaṃ kathitaṃ, paṭipakkhapaṭikkhepavasena idha sīlaṃ kathentena taṃ paripuṇṇaṃ katvā dassetuṃ saccaṃ sarūpeneva kathitaṃ. ‘‘Puggalādhiṭṭhānāya kathāya ārabbhantarañcetaṃ, tathāpi saccaṃ vatvā anantarameva saccassa kathanaṃ punaruttaṃ hotīti parassa codanāvasaro mā hotū’’ti tattha parihāraṃ dātukāmo ‘‘idha kasmā puna vutta’’nti āha. Heṭṭhā vācāsaccaṃ kathitaṃ caturaṅgasamannāgataṃ subhāsitavācaṃ dassentena. Antamaso…pe… dassetuṃ idha vuttaṃ ‘‘evaṃ sīlaṃ suparisuddhaṃ hotī’’ti. Imasmiṃ panatthe ‘‘evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā’’tiādi nayappavattaṃ rāhulovādasuttaṃ dassetabbaṃ.


我来为您直译这段巴利文：
153.
"语行"即语业行。"住"即如已起彼不断力说。故说"不断说道说"。"与妄语俱"即间间转妄语俱。"别状"说别性,于彼行即别状,彼即别状,离间。故说"破坏语"。从胜作相嗔生故名嗔生。为示彼转相说"汝恶戒"等。外语不悦,悦亦令他心恼故属胜作分故说"汝"等。"散语转"即依散语力转。"前胜念"即前持自胜。"任何不说"为词组。"慧"说慧,慧即知故。"慧"此与"思已"同义不变词故说"观察已"。"应语"即自及闻者应理语。"应置心"即依义成、语成、得义受等因应置心,应作解脱处意义。一切分具语非时说如说非器无义故说"应时分"。此四分具善语因成真觉等故于有情大神力大果为示说"如是说实"等。
"戒行"即戒及行清净戒及清净意行。"住"即住立。"有实彼"故实故说"实语"。此理"信"此中亦。故说"具信"。"然下说实已"何故说?下说语行说实,此说戒依对治否定示实自性完全说。"此依人立说始,然实说已即说实重复应有他诘机会"为此欲与彼解说"此何故复说"。下说语实示四分具善语。为示"乃至...等"此说"如是戒极清净"。然此义应示"如是小,罗睺罗,彼等沙门性,彼等无知妄语惭"等理趣转罗睺罗教诫经。


Guttā satikavāṭena pidahitā dvārā etenāti guttadvāroti āha ‘‘chasu indriyesū’’tiādi . Pariyesanapaṭiggaṇhanaparibhogavissajjanavasena bhojane mattaṃ jānātīti bhojane mattaññū. Samanti avisamaṃ. Samacāritā hi kāyavisamādīni pahāya kāyasamādipūraṇaṃ. Nisajjāyāti ettha iti-saddo ādiattho, tena ‘‘āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti evamādiṃ saṅgaṇhāti. Bhāvanāya cittaparisodhanañhi jāgariyānuyogo, na niddāvinodanamattaṃ. Nittandīti vigatathinamiddho. Sā pana nittanditā kāyālasiyavigamane pākaṭā hotīti vuttaṃ ‘‘kāyālasiyavirahito’’ti. ‘‘Āraddhavīriyo’’ti iminā duvidhopi vīriyārambho gahitoti taṃ vibhajitvā dassetuṃ ‘‘kāyikavīriyenāpī’’tiādi vuttaṃ. Saṅgamma gaṇavihāro sahavāso saṅgaṇikā, sā pana kilesehipi evaṃ hotīti tato visesetuṃ ‘‘gaṇasaṅgaṇika’’nti vuttaṃ. Gaṇena saṅgaṇikaṃ gaṇasaṅgaṇikanti. Ārambhavatthuvasenāti anadhigatavisesādhigamakāraṇavasena ekavihārī, na kevalaṃ ekībhāvavasena. Kilesasaṅgaṇikanti kilesasahitacittataṃ. Yathā tathāti vipassanāvasena, paṭisaṅkhānavasena vā. Samathavasena ārammaṇūpanijjhānaṃ. Vipassanāvasena lakkhaṇūpanijjhānaṃ.

Kalyāṇapaṭibhānoti sundarapaṭibhāno, sā panassa paṭibhānasampadā vacanacāturiyasahitāva icchitāti āha ‘‘vākkaraṇa…pe… sampanno cā’’ti. ‘‘Paṭibhāna’’nti hi ñāṇampi vuccati ñāṇassa upaṭṭhitavacanampi. Tattha atthayuttaṃ kāraṇayuttaṃ paṭibhānamassāti yuttapaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttapaṭibhānaṃ assāti no muttapaṭibhāno. Idha pana vikiṇṇavāco muttapaṭibhāno adhippetoti adhippāyena ‘‘sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hotī’’ti vuttaṃ. Gamanasamatthāyāti assutaṃ dhammaṃ gametuṃ samatthāya. Dhāraṇasamatthāyāti sātisayaṃ sativīriyasahitatāya yathāsutaṃ yathāpariyattaṃ dhammaṃ dhāretuṃ samatthāya. Munanato anuminanato mutīti anumāna paññāya nāmaṃ. Tīhi padehīti ‘‘gatimā dhitimā mutimā’’ti tīhi padehi. Heṭṭhāti heṭṭhā ‘‘āraddhavīriyo’’ti vuttaṭṭhāne. Idhāti ‘‘dhitimā’’ti vuttaṭṭhāne. Vīriyampi heṭṭhā guṇabhūtaṃ gahitanti vuttovāyamattho. Heṭṭhāti ‘‘jāgariyānuyogamanuyutto, jhāyī’’ti ettha vipassanāpaññā kathitā. Idhāti ‘‘dhitimā mutimā’’ti ettha buddhavacanagaṇhanapaññā kathitā karaṇapubbāparakosallapaññādīpanato. Kilesakāmopi vatthukāmo viya yathāpavatto assādīyatīti vuttaṃ ‘‘vatthukāmakilesakāmesu agiddho’’ti.

Anusāsanavidhādesanādivaṇṇanā

154.Attano upāyamanasikārenāti attani sambhūtena pathamanasikārena bhāvanāmanasikārena. Paṭipajjamānoti visuddhiṃ paṭipajjamāno.

155.Kilesavimuttiñāṇeti kilesappahānajānane.



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"以念门关闭诸门由此"故护门说"于六根"等。依寻求、接受、受用、舍离于食知量故食知量。"平等"即无不平。实平行舍除身不平等,成就身平等等。"坐"此中"等"字为等义,由彼摄"从障法清净心"等。实修清净心为觉寤习,非仅除睡。"无怠"即离昏沉睡眠。彼无怠于离身懈怠显故说"离身懈怠"。"精进"此摄二种精进开示故说"以身精进"等。会众住共住为交际,彼亦依烦恼如是故分别说"众交际"。与众交际为众交际。"依始事"即依未得胜得因独住,非唯依独性。"烦恼交际"即心与烦恼俱。"如是"即依观,或依思择。依止对所缘观。依观对相观。
"善辩"即妙辩,彼辩圆满欲具语巧故说"语作...等...具"。"辩"说智及智现语。此中理顺因顺辩彼故理辩。因不能问已即速解说故非解辩彼故非解辩。此中欲义说散语为解辩故说"住戒行比丘非解辩"。"能达"即能达未闻法。"能持"即殊胜念精进俱故能持如闻如习法。思考意味故智即推理慧名。"三句"即"达慧念"三句。"下"即下说"精进"处。"此"即说"念"处。精进下摄为德说此义。"下"即"习觉寤、禅"此说观慧。"此"即"念慧"此说取佛语慧因示作前后善巧慧。烦恼欲亦如事欲如转味着故说"于事欲烦恼欲不贪"。
教示规定说等注
154.
"自方便作意"即于自生第一作意修作意。"行"即行清净。
155.
"烦恼解脱智"即知烦恼断。

156.Pariyādiyamānoti paricchijja gaṇhantoti attho. Suddhakkhandheyeva anussarati nāmagottaṃ pariyādiyituṃ asakkonto. Vuttamevatthaṃ vivarituṃ ‘‘eko hī’’tiādi vuttaṃ. Sakkoti pariyādiyituṃ. Asakkontassavasena gahitaṃ, ‘‘amutrāsiṃ evaṃnāmo’’tiādi vuttanti attho. Asakkontassāti ca ārohane asakkontassa, orohane pana ñāṇassa thirabhūtattā. Tenāha ‘‘suddhakkhandheyeva anussaranto’’tiādi. Etanti pubbāparavirodhaṃ. Na sallakkhesi diṭṭhābhinivesena kuṇṭhañāṇattā. Tenāha ‘‘diṭṭhigatikattā’’ti. Ṭhānanti ekasmiṃ pakkhe avaṭṭhānaṃ. Niyamoti vādaniyamo paṭiniyatavādatā. Tenāha ‘‘imaṃ gahetvā’’tiādi.

157.Piṇḍagaṇanāyāti ‘‘ekaṃ dve’’tiādinā agaṇetvā saṅkalanapaduppādanādinā piṇḍanavasena gaṇanāya. Acchiddakavasenāti avicchindakagaṇanāvasena gaṇanā kamagaṇanaṃ muñcitvā ‘‘imasmiṃ rukkhe ettakāni paṇṇānī’’ti vā ‘‘imasmiṃ jalāsaye ettakāni udakāḷhakānī’’ti vā evaṃ gaṇetabbassa ekajjhampi piṇḍetvā gaṇanā. Kamagaṇanā hi antarantarā vicchijja pavattiyā pacchindikā. Sā panesā gaṇanā savanantaraṃ anapekkhitvā manasāva gaṇetabbato ‘‘manogaṇanā’’tipi vuccatīti āha ‘‘manogaṇanāyā’’ti. Piṇḍagaṇanameva dasseti, na vibhāgagaṇanaṃ. Saṅkhātuṃ na sakkā aññehi asaṅkhyeyyābhāvato. Paññāpāramiyā pūritabhāvaṃ dassento itarāsaṃ pūraṇena vinā tassā pūraṇaṃ natthīti ‘‘dasannaṃ pāramīnaṃ pūritattā’’ti āha. Tenāha ‘‘sabbaññutaññāṇassa suppaṭividdhattā’’ti. Ettakanti dassethāti dīpeti thero. Yaṃ pana pāḷiyaṃ ‘‘sākāraṃ sauddesaṃ anussaratī’’ti vuttaṃ, taṃ tassa anussaraṇamattaṃ sandhāya vuttaṃ, na āyuno vassādigaṇanāya paricchindanaṃ tassa avisayabhāvato.

158.Tumhākaṃ sammāsambuddhānaṃ yeva anuttarā anaññasādhāraṇattā. Idāni tassā desanāya majjhe bhinnasuvaṇṇassa viya vibhāgābhāvaṃ dassetuṃ ‘‘atītabuddhāpī’’tiādi vuttaṃ. Imināpi kāraṇenāti anuttarabhāvena, aññehi buddhehi ekasadisabhāvena ca.



我来为您直译这段巴利文：
156.
"遍取"即区分取义。唯忆纯蕴不能遍取名姓。为开说义说"实一"等。能遍取。依不能者取,"某处如是名"等说义。"不能"即于上不能,于下因智坚固。故说"唯忆纯蕴"等。"此"即前后矛盾。不觉察因见执钝智故。故说"因邪见"。"住"即住一分。"定"即说定定说性。故说"取此"等。
157.
"总数"即不以"一二"等数,依总合生句等总合力数。"不间力"即不间断数力依数,舍次第数,"此树几叶"或"此池几升水"如是所数一处总合数。实次第数因间间断转故断。彼数因闻后不待唯意数故说"意数"故说"意数"。示总数,非分数。不能数因他无可数。示满慧度无满他等故说"因满十度"。故说"因善通一切智智"。"尔许"长老令示。然经说"有相有标忆",彼说依彼唯忆,非寿年等数区分因彼非境。
158.
"汝等正等觉"即无上因不共他。今为示彼说中如碎金无分说"过去佛"等。"此因"即无上性,与他佛一等性。

159. Āsavānaṃ ārammaṇabhāvūpagamanena sāsavā. Upecca ādhīyantīti upādhī, dosāropanāni, saha upādhīhīti saupādhikā. Anariyiddhiyañhi attano cittadosena ekacce upārambhaṃ dadanti, svāyamattho kevaṭṭasuttena dīpetabbo. No ‘‘ariyā’’ti vuccati sāsavabhāvato. Niddosehi khīṇāsavehi pavattetabbato niddosā dosehi saha appavattanato. Tato eva anupārambhā. Ariyānaṃ iddhīti ariyiddhīti vuccati.

Appaṭikkūlasaññīti iṭṭhasaññī iṭṭhākārena pavattacitto. Paṭikkūleti amanuññe aniṭṭhe . Dhātusaññanti ‘‘dhātuyo’’ti saññaṃ. Upasaṃharatīti upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva taṃ tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuso, paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Appaṭikkūle satte ñātimittādike yāthāvato dhammasabhāvacintanena aniccasaññāya visabhāgabhūte ‘‘kesādi asucikoṭṭhāsamevā’’ti asubhasaññaṃ pharati asubhamanasikāraṃ pavatteti. Chaḷaṅgupekkhāyāti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhāyā’’ti laddhanāmāya tatramajjhattupekkhāya.

Taṃ desananti taṃ dvīsu iddhividhāsu desanappakāraṃ desanāvidhiṃ. Asesaṃ sakalanti asesaṃ niravasesaṃ sampuṇṇaṃ abhivisiṭṭhena ñāṇena jānāti. Asesaṃ abhijānato tato uttari abhiññeyyaṃnatthi. Itoti bhagavato abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Dvīsu iddhividhāsu abhijānane, desanāyañca bhagavato uttaritaro natthi. Imināpīti pi-saddo na kevalaṃ vuttatthasamuccayattho, atha kho avuttatthasamuccayatthopi daṭṭhabbo. Yaṃ taṃ bhantetiādināpi hi bhagavato guṇadassanaṃ tasseva pasādassa kāraṇavibhāvanaṃ.

Aññathāsatthuguṇadassanādivaṇṇanā



我来为您直译这段巴利文：
159.
因成为漏的所缘故有漏。近依故依,置罪,与依故有依。实非圣神通因自心过某些生责难,此义应以客瓦达经示。非说"圣"因有漏性。因应无过漏尽者行故无过因不与过俱行。由彼即无责难。圣之神通故说圣神通。
"无违逆想"即悦想以悦相转心。"违逆"即不悦不可意。"界想"即"诸界"之想。"近引"即引转。"于不可意事"即不可意有情想所缘。"或以慈遍"即引慈利益遍一切于彼。"或从界引"即依法性思惟从界,或于彼转界作意观察。于无违逆有情亲友等如实依法性思惟以无常想成异分"发等唯不净分"遍不净想转不净作意。"六支舍"即于可意不可意六所缘境依清净自性不舍相故于六门转故得名"六支舍"彼处中舍。
"彼说"即彼二神通中说相说法。"无余一切"即无余无遗圆满以胜智知。无余遍知故此上无应遍知。"此"即世尊遍知。他第一义法或假立补特伽罗此名世尊不知此无不得因一切汝等善遍知故。于二神通遍知及说世尊无上。"此亦"即亦字非唯摄已说义,亦应见摄未说义。实"大德何彼"等亦示世尊功德显示彼信因。
异师功德示等注

160. Pubbe ‘‘etadānuttariyaṃ bhante’’tiādinā yathāvuttabuddhaguṇā dassitā, tato añño evāyaṃ pakāro ‘‘yaṃ taṃ bhante’’tiādinā āraddhoti āha ‘‘aparenāpi ākārenā’’ti. Buddhānaṃ sammāsambodhiyā saddahanato visesato saddhā kulaputtā nāma bodhisattā, mahābodhisattāti adhippāyo. Te hi mahābhinīhārato paṭṭhāya mahābodhiyaṃ sattā āsattā laggā niyatabhāvūpagamanena kenaci asaṃhāriyabhāvato. Yato nesaṃ na kathañci tattha saddhāya aññathattaṃ hoti, eteneva tesaṃ kammaphalaṃ saddhāyapi aññathattābhāvo dīpito daṭṭhabbo. Tasmāti yasmā atisayavacanicchāvasena, ‘‘anuppattaṃ taṃ bhagavatā’’ti saddantarasannidhānena ca visiṭṭhavisayaṃ ‘‘saddhena kulaputtenā’’ti idaṃ padaṃ, tasmā. Lokuttaradhammasamadhigamamūlakattā sabbabuddhaguṇasamadhigamassa ‘‘nava lokuttaradhammā’’ti vuttaṃ. ‘‘Āraddhavīriyenā’’tiādīsu samāsapadesu ‘‘vīriyaṃ thāmo’’tiādīni avayavapadāni. Ādi-saddena parakkamapadaṃ saṅgaṇhāti, na dhorayhapadaṃ. Na hi taṃ vīriyavevacanaṃ, atha kho vīriyavantavācakaṃ. Dhurāya niyuttoti hi dhorayho. Tenāha ‘‘taṃ dhuraṃ vahanasamatthena mahāpurisenā’’ti. Paggahitavīriyenāti asithilavīriyena. Thiravīriyenāti ussoḷhībhāvūpagamanena thirabhāvappattavīriyena. Asamadhurehīti anaññasādhāraṇadhurehi. Paresaṃ asayhasahanā hi lokanāthā. Taṃ sabbaṃ acinteyyāparimeyyabhedaṃ buddhānaṃ guṇajātaṃ. Pāramitā, buddhaguṇā, veneyyasattāti yasmā idaṃ tayaṃ sabbesampi buddhānaṃ samānameva, tasmā āha ‘‘atītānāgata…pe… ūno natthī’’ti.

Kāmasukhallikānuyoganti kāmasukhe allīnā hutvā anuyuñjanaṃ. Ko jānāti paralokaṃ ‘‘atthī’’ti, ettha ‘‘ko ekavisayoyaṃ indriyagocaro’’ti evaṃdiṭṭhi hutvāti adhippāyo. Sukhoti iṭṭho sukhāvaho. Paribbājikāyāti tāpasaparibbājikāya taruṇiyā. Mudukāyāti sukhumālāya. Lomasāyāti taruṇamudulomavatiyā. Moḷibandhāhīti moḷiṃ katvā bandhakesāhi. Paricārentīti attano pāricārikaṃ karonti, indriyāni vā tattha parito cārenti. Lāmakanti paṭikiliṭṭhaṃ. Gāmavāsīnaṃ bālānaṃ dhammaṃ. Puthujjanānamidanti pothujjanikaṃ. Yathā pana taṃ ‘‘puthujjanānamida’’nti vattabbataṃ labhati, taṃ dassetuṃ ‘‘puthujjanehi sevitabba’’nti āha. Anariyehi sevitabbanti vā anariyaṃ. Yasmā pana niddosattho ariyattho, tasmā ‘‘anariyanti na niddosa’’nti vuttaṃ. Anatthasaṃyuttanti diṭṭhadhammikasamparāyikādivividhavipulānatthasañhitaṃ. Attakilamathānuyoganti attano kilamathassa khedanassa anuyuñjanaṃ. Dukkhaṃ etassa atthīti dukkhaṃ. Dukkhamanaṃ etassāti dukkhamaṃ.


我来为您直译这段巴利文：
160.
前"大德此无上"等如是示佛功德,从此另一方式以"大德何彼"等始故说"以其他相"。因信正等觉佛故特信善男子名菩萨,意为大菩萨。彼实从大誓愿始于大觉有着著缚因入定性不为任何所动故。由此彼等于彼信无如何异变,由此应见示彼等业果信亦无异变。"故"即因依殊胜语欲,"彼世尊已达"以余声邻近故殊胜境"信善男子"此句,故。因证出世间法为根本故证一切佛功德说"九出世间法"。"精进"等合句中"精进力"等支分句。"等"字摄精勤句,非担担句。实彼非精进异名,然是有精进语。实堪担担故担担。故说"彼能担担堪能大士"。"发精进"即不松弛精进。"坚精进"即达增上性得坚固精进。"无等担"即不共他担。实世间主堪能他不能忍。彼一切不可思议无量种佛功德。波罗蜜、佛功德、所化有情因此三一切佛相同故说"过去未来...等...无减"。
"乐欲乐随习"即亲近欲乐随习。何知后世"有",此中"此唯根境一境"如是见为义。"乐"即可意能乐。"游行女"即年少苦行游行女。"柔软"即娇嫩。"有毛"即有年少柔毛。"结髻"即结髻系发。"侍"即作自己侍从,或令诸根于彼遍行。"劣"即染污。村住愚人法。"凡夫此"故凡夫。如何彼得说"凡夫此",为示彼说"应凡夫习"。或应非圣习故非圣。因无过义为圣义,故说"非圣即非无过"。"不利相应"即现生后生等种种广大不利俱。"自苦随习"即随习自苦疲劳。"有苦彼"故苦。"苦意彼"故苦意。


Ābhicetasikānanti abhiceto vuccati abhikkantaṃ visuddhaṃ cittaṃ, adhicittaṃ vā, tasmiṃ abhicetasi jātānīti ābhicetasikāni, abhicetosannissitāni vā. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ, diṭṭhadhammo vuccati paccakkho attabhāvo, tattha sukhavihārabhūtānanti attho, rūpāvacarajhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccantīti. Kathitā ‘‘diṭṭhadhammasukhavihāro’’ti sappītikattā, lokuttaravipākasukhumasañhitattā ca. Saha maggena vipassanāpādakajjhānaṃ kathitaṃ ‘‘cattārome cunda sukhallikānuyogā ekantanibbidāyā’’tiādinā (dī. ni. 3.184) catutthajjhānikaphalasamāpattīti catutthajjhānikā phalasamāpatti diṭṭhadhammasukhavihārabhāvena kathitā. Cattāri rūpāvacarāni ‘‘diṭṭhadhammasukhavihārajjhānānī’’ti kathitānīti attho. Nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī. Icchiticchitakkhaṇe samāpajjituṃ samatthoti attho . Tenāha ‘‘yathākāmalābhī’’ti. Adukkhalābhīti sukheneva paccanīkadhammānaṃ samucchinnattā samāpajjituṃ samattho. Akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeneva vuṭṭhātuṃ samattho. Ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. Ekacco tathā samāpajjituṃ sakkoti, pāribandhake pana kicchena vikkhambheti. Ekacco tathā ca samāpajjati, pāribandhake ca akiccheneva vikkhambheti , na sakkoti nāḷikayantaṃ viya yathāparicchede vuṭṭhātuṃ. Bhagavā pana sabbaso samucchinnapāribandhakattā vasibhāvassa sammadeva samadhigatattā sabbametaṃ sammadeva sakkoti.

Anuyogadānappakāravaṇṇanā

161.Dasasahassilokadhātuyāti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitāya dasasahassilokadhātuyā. Jātikhettabhāvena hi taṃ ekajjhaṃ gahetvā ‘‘ekissā lokadhātuyā’’ti vuttaṃ, tattakāya eva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci. Sabbesampi buddhānaṃ tattakaṃ eva jātikhettaṃ. ‘‘Tannivāsīnaṃyeva ca devānaṃ dhammābhisamayo’’ti vadanti. Pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṭṭhānaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Buddhañāṇassa visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Okkamanādīnaṃ channameva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanalabbhanato. Āṇākhettaṃ nāma, yaṃ ekaccaṃ saṃvaṭṭati, vivaṭṭati ca. Āṇā vattati tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. ‘‘Yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyyeva.

Nuppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā, imasmiṃyeva sutte ‘‘kiṃ panāvuso, sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiya’’nti (dī. ni. 3.161) evaṃ puṭṭho ‘‘ahaṃ bhante noti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (dī. ni. 3.161; ma. ni. 

我来为您直译这段巴利文：
"胜心"即说胜妙清净心,或增上心,于彼胜心生故胜心,或依胜心。"现法乐住"即于现法乐住,现法说现见自体,于彼乐住义,此是色界禅定之名。实彼等入定坐禅者于此自体受无染出离乐,故说"现法乐住"。说"现法乐住"因有喜,因具出世间异熟微妙。与道俱说观基禅"纯达嫌厌四随乐习"等说第四禅果定即第四禅果定以现法乐住说。四色界说"现法乐住禅"义。"随欲得"即随欲得依自欲得。能随欲时入定义。故说"如欲得"。"无苦得"即因敌法已断故容易能入定。"无难得"即无难广得,能如限出。实有一得而不能随欲时入定。一如是能入定,然难遮障碍。一如是入定且易遮障碍,不能如钟表如限出。然世尊因遮障碍一切断故善得自在故一切此善能。
随习给与相注
161.
"十千世界"即与此世界俱围绕住十千世界。因生田性彼一处取故说"一世界",应知如是量生田性依法性。某些说"依摄受"。一切佛唯如是量生田。说"唯彼住天证法"。动天来等生轮围同适处生田。自力令命转处令命田。佛智境处境田。入等六取仅示例因大誓愿等时亦得彼动。令命田名某收缩开展。令命转依彼住天首受,彼唯依佛威力,非依意乐。因说"若欲"故于彼上亦令命应转。
"不生"即有故世尊住此世界说"我无师,我无等",此经中"友舍利弗,今有其他沙门婆罗门与世尊等觉相等耶"如是问"大德我说无"说已为示彼因"一世界二阿罗汉正等觉此无是处"。

3.129; a. ni. 1.277; netti. 57; mi. pa. 5.

这看起来是一组巴利语文献的引用编号，我来为您直译：
3.129; a. ni. 1.277; netti. 57; mi. pa. 5.
注：这些数字是巴利语文献中的参考编号，表示引用自不同经典的不同章节。通常a. ni.代表《增支部》(Aṅguttara Nikāya)，netti.代表《导论》(Nettipakaraṇa)，mi. pa.代表《弥兰陀问经》(Milindapañha)，数字代表具体的章节编号。

1.1) imaṃ suttaṃ dassentena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti? Carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānanti dassento ‘‘tattha bodhipallaṅke’’tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Khettapariggaho katova hoti ‘‘idaṃ buddhānaṃ jātikhetta’’nti. Kena pana pariggaho kato? Uppajjamānena bodhisattena. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ, dhātuparinibbānanti imehi dvīhi paricchinne etasmiṃ antare.

Tipiṭakaantaradhānakathāvaṇṇanā

‘‘Na nivāritā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘tīṇi hī’’tiādi vuttaṃ. Paṭipattiantaradhānena sāsanassa osakkitattā aparassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā.

‘‘Pariyatti pamāṇa’’nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Tayidaṃ hīnaṃ nidassanaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa hi ṭhitiṃ dassento aniyyānikadhammaṃ nidasseti.

Mātikāya antarahitāyāti ‘‘yo pana bhikkhū’’tiādi (pārā. 39, 44; pāci. 45) nayappavattāya sikkhāpadapāḷimātikāya antarahitāya. Nidānuddesasaṅkhāte pātimokkhe, pabbajjāupasampadākammesu ca sāsanaṃ tiṭṭhati. Yathā vā pātimokkhe dharante eva pabbajjā upasampadā ca, evaṃ sati eva tadubhaye pātimokkhaṃ tadubhayābhāve pātimokkhābhāvato. Tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha ‘‘pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī’’ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ anupasampannassa anicchitattā, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe, taṃ siddhiyā siddhāsu pabbajjupasampadāsu ca sāsanaṃ tiṭṭhati. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hoti, pacchimakapaṭivedhato paraṃ paṭivedhasāsanaṃ, pacchimakasīlabhedato paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hotīti attho.

Sāsanaantarahitavaṇṇanā

Etena kāmaṃ ‘‘sāsanaṭṭhitiyā pariyatti pamāṇa’’nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati sā appatiṭṭhā hoti paṭivedho viya, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ ‘‘tīṇi parinibbānānī’’tiādi vuttaṃ. Dhātūnaṃ sannipātanādi buddhānaṃ adhiṭṭhānenevāti veditabbaṃ.

Tāti rasmiyo. Kāruññanti paridevanakāruññaṃ. Jambudīpe, dīpantaresu, devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅkaṭṭhāne ekajjhaṃ sannipātanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālibhāvo cāti sabbametaṃ satthu adhiṭṭhānavasenevāti veditabbaṃ.

Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha ‘‘desanāya ca visesābhāvato’’ti, etena ca anacchariyattameva sādheti. ‘‘Vivādabhāvato’’ti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti.

Tatthāti milindapañhe (mi. pa. 5.

我来为您直译这段巴利文：
1.1. 法将示此经时,除佛田此世界外他处不生说义。
"一处"即俱,一时义。彼时如何限定?示从最后有结生起至舍利般涅槃故说"此中菩提座"等。从坐时起说逆序。界摄已作"此佛生田"。谁作界摄?生菩萨。从般涅槃起即从无余涅槃界般涅槃起。"此间"即最后有菩萨结生、舍利般涅槃此二限此间。
三藏灭说注
说"不遮"为示彼因说"三"等。因行灭教衰故他生得机。"行"即引证前分行。
说"教量"为示义以菩萨为例说"如"等。此应见作劣例。示出离法住示非出离法为例。
"摄颂灭"即"若比丘"等方式转戒条文摄颂灭。波罗提木叉、出家具足戒羯磨名缘起诵,教住。或如波罗提木叉住即出家具足戒,如是唯有此二波罗提木叉,无此二无波罗提木叉故。故此三教住因故说"波罗提木叉出家具足戒住教住"。或因波罗提木叉依具足戒非未具足戒欲,具足戒依出家,故波罗提木叉,彼成就成就出家具足戒教住。"衰"即后证戒二破合后灭名,后证后证教,后戒破后行教灭名义。
教灭注
此虽说"教住以教量",然教依行因无行彼不住如证,故行灭教衰胜因示此教衰舍利般涅槃终为示说"三般涅槃"等。应知舍利集等唯依佛决意。
"彼"即光。"悲"即悲哀。应知于阎浮提、他洲、天龙梵世散住舍利大菩提座一处集、放光、彼火界起、成一火聚此一切唯依师决意。
"非希有"即二生无希有过义。佛名如中碎金一等故彼说亦一味故说"说无差别",此证非希有。"无诤"此示无诤故二不一处生。
"彼"即弥兰陀问。

1.1). Ekuddesoti eko ekavidho abhinno uddeso. Sesapadesupi eseva nayo.

Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī, etena evaṃsabhāvā ete buddhaguṇā, yena dutiyaṃ buddhaguṇaṃ dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi dhammānaṃ sabhāvaviseso na sakkā nivāretunti. ‘‘Na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena natā bhaveyya. Oṇameyyāti osīdeyya. Vinameyyāti vividhā ito cito ca nameyya. Vikireyyāti vātena bhusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha ‘‘na ṭhānaṃ upagaccheyyā’’ti.

Idāni tattha nidassanaṃ dassento ‘‘yathā mahārājā’’tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃgāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anoṇamitadaṇḍajātoti yāvadatthabhojanena oṇamituṃ asamatthatāya anoṇamitadaṇḍo viya jāto. Sakiṃbhuttovāti ekaṃ vaḍḍhitakaṃ bhuttamattova mareyyāti. Atidhammabhārenāti dhammena nāma pathavī tiṭṭheyya, sakiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ, abhimatañca lokena; taṃ attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhamevaṃ dhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento, abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavicalanassa kāraṇaṃ hotīti dassento ‘‘idha mahārāja dve sakaṭā’’tiādimāha, eteneva tathāgatassa mātukucchiokkamanādikāle pathavikampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ tasmā sakaṭato gahetvāti attho.

Osāritanti uccāritaṃ, kathitanti attho.

Aggoti sabbasattehi aggo.

Sabhāvapakatikāti sabhāvabhūtā akittimā pakatikā. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyamevaṃ ‘‘ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuto aññesupi cakkavāḷesu aparassa buddhassa abhāvaṃ dasseti.

‘‘Sammukhā meta’’ntiādinā pavattitaṃ attano byākaraṇaṃ aviparītatthatāya satthari pasāduppādanena sammāpaṭipajjamānassa anukkamena lokuttaradhammāvahampi hotīti āha ‘‘dhammassa…pe… paṭipada’’nti. Vādassa anupatanaṃ anuppavatti vādānupātoti āha ‘‘vādoyevā’’ti.

Acchariyaabbhutavaṇṇanā



我来为您直译这段巴利文：
1.1. "一诵"即一、一种、无分诵。余句亦此理。
"持一佛"即一佛持,此示如是性质此佛功德,此世界不能持第二佛功德。因缘差别生法性质差别不能遮。说"不持"以方便显彼不持说"动"等。此中"动"即震动。"震"即战栗。"曲"即一边曲。"倾"即下沉。"歪"即种种此彼曲。"散"即如风中谷糠散。"坏"即毁灭。"碎"即一切碎。如是不住任何处故说"不至处"。
今示彼喻说"大王"等。此中"同上行"即同上行转,水上同行义。"色"即形状。"量"即高。"瘦壮"即瘦壮性,围量义。"二"即二,或二身担。
"喜"即乐令起乐。"倦"即彼食倦。"不曲杖生"即因足食不能曲如不曲杖生。"一食即"即食一份即死。"过法担"即法名地应住,一即彼动灭意问。复长老"宝"名世间养家,世所爱;彼因自重性车破因过重所见如是法以利乐差别持具者,智者所爱因深难量性重性故过重为地动因故示说"此大王二车"等,应见此即示如来入母胎等时地动因。"一"即从一,或一车宝从彼车取义。
"说"即说出,说义。
"最"即一切众生最。
"自性本性"即自性非造作本性。"因大"即因大性,说大佛作法即波罗蜜名因生佛功德。地等大事物,大帝释性等自境一一,如是正等觉亦大自境唯一。何彼境?佛地,或所知如是说"如虚空无边境世尊唯一"示说"一世界"说世界他轮围无他佛。
说"我面前"等自记说不颠倒义于师生信正行次第引出世间法故说"法...行"。随顺论不转论随顺故说"即论"。
希有未曾有注

162.Udāyīti nāmaṃ, mahāsarīratāya pana thero mahāudāyīti paññāyittha, yassa vasena vinaye nisīdanassa dasā anuññātā. Pañcavaṇṇāti khuddikādibhedato pañcappakārā. Pītisamuṭṭhānehi paṇītarūpehi atibyāpitadeho ‘‘nirantaraṃ pītiyā phuṭasarīro’’ti vutto, tato evassā pariyāyato pharaṇalakkhaṇampi vuttaṃ. Appa-saddo ‘‘appakasirenevā’’tiādīsu (saṃ. ni. 1.101; 5.158; a. ni. 7.71) viya idha abhāvatthoti āha ‘‘appicchatāti nittaṇhatā’’ti. Tīhākārehīti yathālābhayathābalayathāsāruppappakārehi.

Na na katheti kathetiyeva. Cīvarādihetunti cīvaruppādādihetubhūtaṃ payuttakathaṃ na katheti. Veneyyavasenāti vinetabbapuggalavasena. Katheti ‘‘evamayaṃ vinayaṃ upagacchatī’’ti. ‘‘Sabbābhibhū sabbavidūhamasmī’’tiādikā (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; dha. pa. 353) gāthāpi ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādikā (saṃ. ni. 2.21, 22) suttantāpi.

163.Abhikkhaṇanti abhiṇhaṃ. Niggāthakattā, pucchanavissajjanavasena pavattitattā ca ‘‘veyyākaraṇa’’nti vuttaṃ. Sesaṃ sabbaṃ suviññeyyaṃ evāti.

Sampasādanīyasuttavaṇṇanāya līnatthappakāsanā.

6. Pāsādikasuttavaṇṇanā

Nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā



我来为您直译这段巴利文：
162. "优陀夷"即名,因大身故长老称大优陀夷,依彼故律中许坐具边缘。"五色"即小等别五种。因喜生殊妙遍身说"喜不断遍身",故彼方便说遍相。"少"字如"少难"等此处无义故说"少欲即无爱"。"三相"即随得、随力、随适应相。
非不说即说。"衣等因"即不说衣等得等因所作语。"化机"即应化人。说"如是此来律"。"我是一切胜一切知"等偈及"诸比丘,如来具十力"等经。
163. "数数"即屡屡。因无偈,因问答转故说"解说"。余一切易知。
《净信经》注释明晦义。
6. 《悦意经》注释
尼干子死亡注释

164. Lakkhassa saravedhaṃ avirajjhitvāna vijjhanavidhiṃ jānantīti vedhaññā. Tenāha ‘‘dhanumhi katasikkhā’’ti. Sippaṃ uggahaṇatthāyāti dhanusippādisippassa uggahaṇatthāya. Majjhimena pamāṇena sarapātayogyatāvasena katattā dīghapāsādo.

Sampati kālaṃ katoti acirakālaṃ kato. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvappattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittaṃ. Tanti bhaṇḍanaṃ. ‘‘Idaṃ nahānādi na kattabba’’nti paññattavattaṃ paṇṇatti. Dhammavinayanti pāvacanaṃ siddhantaṃ. Vijjhantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ kāraṇayuttaṃ. Tenāha ‘‘atthasaṃhita’’nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha ‘‘cirakālavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivatta’’nti. Pariyesamāno vicara tattha gantvā sikkhāti attho. Sace sakkosi, idāniyeva mayā veṭhitaṃ dosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātanavasena maraṇameva. Nāṭaputtassa imeti nāṭaputtiyā, te pana tassa sissāti āha ‘‘antevāsikesū’’ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha ‘‘nivattanasabhāvā’’ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ hetudāharaṇāni āharitvā bodhanaṃ. Tenāha ‘‘duppavediteti duviññāpite’’ti. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ, patiṭṭhāti āha ‘‘bhinnathūpeti bhinnapatiṭṭhe’’ti, thūpoti vā dhammassa niyyānabhāvo veditabbo aññe dhamme abhibhuyya samussitaṭṭhena, so nigaṇṭhassa samaye. Kehici abhinnasammatopi bhinno vinaṭṭho eva sabbena sabbaṃ abhāvatoti so bhinnathūpo, so eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, tamettha natthīti appaṭisaraṇo, tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo.

Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena.

165.Tatheva samudācariṃsu bhūtapubbagatiyā. Sāmākānanti sāmākadhaññānaṃ.

‘‘Yenassa upajjhāyo’’ti vatvā yathāssa āyasmato cundassa dhammabhaṇḍāgāriko upajjhāyo ahosi, taṃ vitthārena dassetuṃ ‘‘buddhakāle kirā’’tiādi vuttaṃ. Tattha buddhakāleti bhūtakathanametaṃ, na visesanaṃ. Satthu parinibbānato puretarameva hi dhammasenāpati parinibbuto.

Dhammaratanapūjāvaṇṇanā

Saddhivihārikaṃadāsīti saddhivihārikaṃ katvā adāsi.

Kathāya mūlanti bhagavato santikā labhitabbadhammakathāya kāraṇaṃ. Samuṭṭhāpetīti uṭṭhāpeti, dāliddiyapaṅkato uddharatīti adhippāyo. Sandhamanti sammadeva dhamanto. Ekekasmiṃ pahāreyeva tayo tayo vāre katvā divā navavāre rattiṃ navavāre.Upaṭṭhānameva gacchati buddhupaṭṭhānavasena, pañhāpucchanādivasena pana antarantarāpi gacchateva, gacchanto ca divasassa…pe… gacchati. Ñātuṃ icchitassa atthassa uddharaṇabhāvato pañhova pañhuddhāro, taṃ gahetvāva gacchati attano mahāpaññatāya, satthu ca dhammadesanāyaṃ akilāsubhāvato.

Asammāsambuddhappaveditadhammavinayavaṇṇanā



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164. "射艺者"即知射靶不失射法。故说"弓术已学"。"为学技"即为学弓术等技。中等量箭程适合故为长殿。
"近时死"即近时死。"生二分"即生分裂成两派。"成二"即成二种。"诤"即相骂心违。"彼"即诤。"制"即制定"此不应洗等"。"法律"即圣言宗义。以口枪刺。"善说"即我语善说前后相连有义有因。故说"有义"。"常行"即修行。"转违"即以违见转,转坏义。故说"长时熟习,来至我论返"。游行寻,往彼学义。若能,今即解我所缠难。"死"即以互相杀死。"尼干子此等"即尼干徒,彼等即彼弟子故说"诸弟子"。返前行为返,彼相彼等性故返相。故说"返性"。"说"即说义。"开示"即引因例明。故说"难开示即难使知"。非寂灭转故非寂灭转,即非寂灭转,于彼。高立为住因故塔,住故说"破塔即破住",或塔即法出离性应知,以胜他法高立故,彼于尼干教。虽为某些视为未破亦已破灭一切无故彼破塔,彼即出离性为欲脱轮回苦者归依,此中彼无故无归依,于彼破塔无归依如是此义应知。
"师量"即为师拳成量。"种种方式"即种种相。
165. 如是随行宿缘。"小米"即小米谷。
说"彼之和尚"复示如彼具寿周陀法藏师为和尚广说"佛时"等。此中"佛时"即说已生事,非限定。因师般涅槃前法将军已般涅槃。
法宝供养注
"与为共住弟子"即与作共住弟子。
"语因"即于世尊处得法语因。"起"即起,拔贫穷泥义。"善吹"即善吹。每击三三次日九次夜九次。唯往侍佛侍义,以问等间中亦往,往即日...往。问即问拔,因所欲知义拔出故,取彼往因自大慧,及师说法无倦故。
非正等觉说法律注

166.Ārocitepi tasmiṃ atthe. Sāmiko hoti, tassa sāmikabhāvaṃ dassetuṃ ‘‘sova tassā ādimajjhapariyosānaṃ jānātī’’ti āha. Evanti vacanasampaṭicchanaṃ. Cundattherena hi ānītaṃ kathāpābhataṃ bhagavā sampaṭicchanto ‘‘eva’’nti āha. ‘‘Eva’’nti durakkhāte dhammavinaye sāvakānaṃ dvedhikādibhāvena viharaṇakiriyāparāmasanañhetaṃ.

Yasmā…pe… pākaṭaṃ hoti byatirekamukhena ca neyyassa atthassa vibhūtabhāvāpattito. Atha vā yasmā…pe… pākaṭaṃ hoti dosesu ādīnavadassanena tappaṭipakkhesu guṇesu ānisaṃsassa vibhūtabhāvāpattito. Vokkammāti apasakketvā. Āmeḍitalopena cāyaṃ niddeso, vokkamma vokkammāti vuttaṃ hoti, tena tassa vokkamanassa antarantarāti ayamattho labbhatīti āha ‘‘na nirantara’’ntiādi. Dhammānudhammapaṭipattiādayoti tena satthārā vuttamuttidhammassa anudhammaṃ appaṭipajjanādayo . Ādi-saddena pāḷiyaṃ āgatā asāmīcipaṭipadādayo ca saṅgayhanti. Manussattampīti pi-saddena ‘‘vicāraṇapaññāya asambhavo, dosesu anabhinivesitā, asandiṭṭhiparāmāsitā’’ti evamādīnaṃ saṅgaho daṭṭhabbo. ‘‘Tathā eva’’nti padehi yathākkamaṃ pakārassa kāmaṃ tirokkhatā, paccakkhatā vuccati, tathāpi yathā ‘‘tathā paṭipajjatū’’ti padena paṭipajjanākāro niyametvā vihito, tathā ‘‘evaṃ paṭipajjatū’’ti imināpīti idaṃ tassa atthadassanabhāvena vuttaṃ. Samādapitattā micchāpaṭipadāya apuññaṃ pasavati.

167. Ñāyati muttidhammo etenāti ñāyo, tena satthārā vutto dhammānudhammo, taṃ paṭipannoti ñāyappaṭipanno, so pana yasmā tassa muttidhammassa adhigame kāraṇasammato, tasmā vuttaṃ ‘‘kāraṇappaṭipanno’’ti. Nipphādessatīti sādhessati, siddhiṃ gamissatīti vuttaṃ hoti. Dukkhanibbattakanti sampati, āyatiñca dukkhassa nibbattakaṃ. Vīriyaṃ karoti micchāpaṭipannattā.

Sammāsambuddhappaveditadhammavinayādivaṇṇanā

168.Niyyātīti vattati, saṃvattatīti vā attho.



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166. 告知彼义时。是主,为示彼主性说"彼知彼初中后"。"如是"即领受语。因周陀长老带来语资具世尊领受说"如是"。"如是"即于恶说法律诸弟子二分等住行此领受。
因...显故由反向门引义达明显性。或因...显故由见过患中显对治功德利益性。"离"即避开。省略重复此说,说离离义,此得彼离间义故说"非常"等。"法随法行等"即不行彼师说解脱法随法等。等字摄律来非正行等。"人性亦"即以亦字应见摄"思择慧无,过不着,非执见"等。"如是"句以次说相隐,显现,然如"如是行"句定说行相,"如是行"此亦此说为彼义示。因令邪行作非福。
167. 由此知解脱法故道,彼师说法随法,行此故道行,彼因为彼解脱法证因许故说"因行"。"将成"即将成就,说将得成就。"苦生"即现在未来生苦。行精进因邪行。
正等觉说法律等注
168. "出"即转,或转义。

170. Idha sāvakassa sammāpaṭipattiyā ekantikaapassayadassanatthaṃ satthu sammāsambuddhatā, dhammassa ca svākkhātatā kittitāti ‘‘sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā’’ti vuttaṃ. Evañhi imissā desanāya saṃkilesabhāgiyabhāvena uṭṭhitāya vodānabhāgiyabhāvena yathānusandhinā pavatti dīpitā hoti. Abodhitatthāti appaveditatthā, paramatthaṃ catutthasaccapaṭivedhaṃ apāpitāti attho. Pāḷiyaṃ ‘‘assā’’ti padaṃ ‘‘sāvakā saddhamme’’ti dvīhi padehi yojetabbaṃ ‘‘assa sammāsambuddhassa sāvakā, assa saddhamme’’ti. Sabbasaṅgahapadehi katanti sabbassa sāsanatthassa saṅgaṇhanapadehi ekajjhaṃ kataṃ. Tenāha ‘‘sabbasaṅgāhikaṃ kataṃ na hotīti attho’’ti. Pubbenāparaṃ sambandhatthabhāvena saṅgahetabbatāya vā saṅgahāni padāni katāni etassāti saṅgahapadakataṃ, brahmacariyaṃ. Tappaṭikkhepena na ca saṅgahapadakatanti yojanā. Rāgādipaṭipakkhaharaṇaṃ, yathānusiṭṭhaṃ vā paṭipajjamānānaṃ vaṭṭadukkhato paṭiharaṇaṃ nibbānapāpanaṃ paṭihāro, so eva ā-kārassa i-kāraṃ katvā paṭihiro, paṭihiro eva pāṭihiro, saha pāṭihirenāti sappāṭihiraṃ, tathā suppaveditatāya sappāṭihiraṃ katanti sappāṭihirakataṃ. Tādisaṃ pana vaṭṭato niyyāne niyuttaṃ, niyyānappayojanañca hotīti āha ‘‘niyyānika’’nti. Devalokatoti devalokato paṭṭhāya rūpīdevanikāyato pabhuti. Suppakāsitanti suṭṭhu pakāsitaṃ. Yāva devamanussehīti vā yāva devamanussehi yattakā devā manussā ca, tāva te sabbe abhibyāpetvā suppakāsitaṃ. Anutāpāya hotīti anutappo, so pana anutāpaṃ karonto viya hotīti vuttaṃ ‘‘anutāpakaro hotī’’ti.

172.Thiroti ṭhitadhammo kenaci asaṃhāriyo, asekkhā sīlakkhandhādayo therakārakā dhammā.

173.Yogehi khemattāti yogehi anupaddutattā. Saddhammassāti assa saddhammassa. Assāti ca assa satthuno.

174. Upāsakā brahmacārino nāma visesato anāgāmino. Sotāpannasakadāgāminopi tādisā tathā vuccantīti ‘‘brahmacariyavāsaṃ vasamānā ariyasāvakā’’ icceva vuttaṃ.

176.Sabbakāraṇasampannanti yattakehi kāraṇehi sampannaṃ nāma hoti, tehi sabbehi kāraṇehi sampannaṃ sampattaṃ upagataṃ paripuṇṇaṃ, samannāgataṃ vā. Imameva dhammanti imameva sāsanadhammaṃ.

Udakena padesaññunā attano paññāveyyattiyataṃ dassetuṃ aniyyānike atthe payuttaṃ paheḷikasadisaṃ vacanaṃ, bhagavatā attano sabbaññutāya niyyānike atthe yojetvā dassetuṃ ‘‘udako suda’’ntiādi vuttanti taṃ dassetuṃ ‘‘so kirā’’tiādimāha.

Saṅgāyitabbadhammādivaṇṇanā

177.Saṅgamma samāgammāti tasmiṃyeva ṭhāne labbhamānānaṃ gativasena saṅgamma ṭhānantarato pakkosanena samāgatānaṃ vasena samāgamma. Tenāha ‘‘saṅgantvā samāgantvā’’ti. Atthena atthanti padantare āgataatthena saha tattha tattha āgatamatthaṃ. Byañjanena byañjananti etthāpi eseva nayo. Samānentehīti samānaṃ karontehi, opammaṃ vā ānentehi. Saṅgāyitabbanti sammadeva gāyitabbaṃ kathetabbaṃ, taṃ pana saṅgāyanaṃ vācanāmaggoti āha ‘‘vācetabba’’nti.



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170. 此为示弟子正行必依故赞师正等觉性,法善说性说"示正行善男子赞"。如是此说以杂染分起,以清净分随顺转示。"未觉义"即未开示

178.Tassa vā bhāsiteti tassa bhikkhuno bhāsite atthe ceva byañjane ca. Atthamicchāgahaṇaropanāni yathā honti, taṃ dassetuṃ ‘‘cattāro satipaṭṭhānā’’tiādi vuttaṃ. Ārammaṇaṃ ‘‘satipaṭṭhāna’’nti gaṇhāti, na satiyeva ‘‘satipaṭṭhāna’’nti. ‘‘Satipaṭṭhānānī’’tibyañjanaṃ ropeti tasmiṃ atthe, na ‘‘satipaṭṭhānā’’ti. Upapannatarānīti yuttatarāni. Allīnatarānīti siliṭṭhatarāni. Yā cevāti liṅgavipallāsena vuttaṃ, vibhattilopena vā. Puna yā cevāti liṅgavipallāseneva niddeso. Neva ussādetabboti na ukkaṃsetabbo virajjhitvā vuttattā. Na apasādetabboti na santajjetabbo vivādapariharaṇatthaṃ. Dhāraṇatthanti upadhāraṇatthaṃ sallakkhaṇatthaṃ.

181.Atthena upetanti aviparītena atthena upetaṃ taṃ ‘‘ayamettha attho’’ti upecca paṭijānitvā ṭhitaṃ. Tathārūpo ca tassa bujjhitā nāma hotīti āha ‘‘atthassa viññātāra’’nti. Evametaṃ bhikkhuṃ pasaṃsathāti vuttanayena dhammabhāṇakaṃ amuṃ bhikkhuṃ ‘‘evaṃ lābhā no āvuso’’tiādiākārena pasaṃsatha. Idānissa pasaṃsabhāvaṃ dassetuṃ ‘‘eso hī’’tiādi vuttaṃ. Esāti pariyattidhammassa satthukiccakaraṇato, tattha cassa sammadeva avaṭṭhitabhāvato ‘‘buddho nāma esā’’ti vutto. ‘‘Lābhā no’’tiādinā cassa bhikkhūnaṃ piyagarubhāvaṃ vibhāvento satthā taṃ attano ṭhāne ṭhapesīti vutto.

Paccayānuññātakāraṇādivaṇṇanā

182.Tatopi uttaritaranti yā pubbe sammāpaṭipannassa bhikkhuno pasaṃsanavasena ‘‘idha pana cunda satthā ca hoti sammāsambuddho’’tiādinā (dī. ni. 3.167, 169) pavattitadesanāya upari ‘‘idha cunda satthā ca loke udapādī’’tiādinā (dī. ni. 3.170, 171) desanā vaḍḍhitā. Tatopi uttaritaraṃ savisesaṃ desanaṃ vaḍḍhento ‘‘paccayahetū’’tiādimāha. Tattha paccayahetūti paccayasaṃvattanahetu. Uppajjanakā āsavāti paccayānaṃ pariyesanahetu ceva paribhogahetu ca uppajjanakā kāmāsavādayo. Tesaṃ diṭṭhadhammikānaṃ āsavānaṃ ‘‘idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappetī’’ti (saṃ. ni. 5.8) ‘‘idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) ca sammāpaṭipattiṃ upadisanto bhagavā paṭighātāya dhammaṃ deseti nāma. ‘‘Yo tumhesu pāḷiyā atthabyañjanāni micchā gaṇhāti, so neva ussādetabbo, na apasādetabbo, sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā’’ti evaṃ pariyattidhamme micchāpaṭipanne sammāpaṭipattiyaṃ bhikkhū niyojento bhagavā bhaṇḍanahetu uppajjanakānaṃ samparāyikānaṃ āsavānaṃ paṭighātāya dhammaṃ deseti nāma. Yathā te na pavisantīti te āsavā attano cittasantānaṃ yathā na otaranti. Mūlaghātena paṭihananāyāti yathā mūlaghāto hoti, evaṃ mūlaghātavasena pajahanāya. Tanti cīvaraṃ. Yathā cīvaraṃ idamatthikatameva upādāya anuññātaṃ, evaṃ piṇḍapātādayopi.

Sukhallikānuyogādivaṇṇanā

183.Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā thūlasarīro hoti, tasmā ‘‘thūlaṃ karotī’’ti vuttaṃ.



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178. "彼说"即彼比丘说义及文。为示如何错取义加入故说"四念住"等。取所缘为"念住",非取念为"念住"。于彼义加入"诸念住"语,非"念住"。"更适合"即更相应。"更密"即更连贯。"如是"即性别转说,或跳过语尾。复"如是"即仅性别转说。"不应举"即不应赞因说错。"不应贬"即不应责为止诤。"为持"即为观察了知。
181. "义至"即不倒义至,彼至"此是义"承认住。如是彼成知者故说"义知者"。"如是赞此比丘"即如说法者彼比丘以"如是我等获"等赞。今为示彼赞性故说"此"等。"此"因教法作师事,及彼于此善住故说"名此佛"。以"我等获"等显彼比丘为诸比丘可爱可敬时,师说置彼于自处。
资具许因等注
182. "此上"即先以正行比丘赞说"此周陀师是正等觉"等转说上"此周陀世间师生"等说增。于此上增胜说说"资具因"等。此中"资具因"即资具转因。"生诸漏"即因寻求资具及受用生欲漏等。世尊说法为止彼现法诸漏说"诸比丘,此圣弟子断邪命以正命活命"及"诸比丘,此比丘如理观察用衣"等正行。"若汝等错取律义文,不应举,不应贬,应善令知为明彼义"如是世尊令诸比丘于教法邪行正行名说法为止争因生未来诸漏。"如彼等不入"即彼等漏如不入自心相续。"以根断止"即如根断,如是以根断断。"彼"即衣。如衣许为此利,如是食等。
乐行等注
183. "乐"即生乐。"满"即饱满。如是成即身胖故说"使胖"。

186.Naṭhitasabhāvāti anavaṭṭhitasabhāvā, evarūpāya kathāya anavaṭṭhānabhāvato sabhāvopi tesaṃ anavaṭṭhitoti adhippāyo. Tenāha ‘‘jivhā no atthī’’tiādi. Kāmaṃ ‘‘pañcahi cakkhūhī’’ti vuttaṃ, aggahitaggahaṇena pana cattāri cakkhūni veditabbāni. Sabbaññutaññāṇañhi samantacakkhūti. Tassa vā ñeyyadhammesu jānanavasena pavattiṃ upādāya ‘‘jānatā’’ti vuttaṃ. Hatthāmalakaṃ viya paccakkhato dassanavasena pavattiṃ upādāya ‘‘passatā’’ti vuttaṃ. Nemaṃ vuccati thambhādīhi anupaviṭṭhabhūmippedesoti āha ‘‘gambhīrabhūmiṃ anupaviṭṭho’’ti. Suṭṭhu nikhātoti bhūmiṃ nikhanitvā sammadeva ṭhapito. Tasminti khīṇāsave. Anajjhācāro acalo asampavedhī, yasmā ajjhācāro setughāto khīṇāsavānaṃ. Sotāpannādayoti ettha ādi-saddena gahitesu anāgāmino tāva navasupi ṭhānesu khīṇāsavā viya abhabbā, sotāpannasakadāgāmino pana ‘‘tatiyapañcamaṭṭhānesu abhabbā’’ti na vattabbā, itaresu sattasu ṭhānesu abhabbāva.

Pañhabyākaraṇavaṇṇanā

187.Gihibyañjanenāti gihiliṅgena. Khīṇāsavo pana gihibyañjanena arahattaṃ pattopi na tiṭṭhati vivekaṭṭhānassa abhāvāti adhippāyo. Tassa vasenāti bhummadevattabhāve ṭhatvā arahattappattassa vasena. Ayaṃ pañhoti ‘‘abhabbo so nava ṭhānāni ajjhācaritu’’nti ayaṃ pañho āgato itarassa pabbajjāya, parinibbānena vā abhabbatāya avuttasiddhattā. Yadi evaṃ kathaṃ bhikkhugahaṇanti āha ‘‘bhinnadosattā’’tiādi. Aparicchedanti apariyantaṃ, tayidaṃ suvipulanti āha ‘‘mahanta’’nti. Ñeyyassa hi vipulatāya ñāṇassa vipulatā veditabbā, etena ‘‘apariccheda’’nti vuccamānampi ñeyyaṃ satthu ñāṇassa vasena paricchedamevāti dassitaṃ hoti. Vuttañhetaṃ ‘‘ñāṇapariyantikaṃ neyya’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 

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186. "非住性"即不住性,如是说不住故彼等性亦不住义。故说"我等无舌"等。虽说"以五眼",以未取取应知四眼。一切智智即普眼。或以彼于所知法知转说"知"。如手中庵罗果现见转说"见"。边说为柱等入地处故说"入深地"。"善埋"即埋地善置。"彼"即漏尽。无犯行不动不动摇,因犯行为漏尽者破桥。"须陀洹等"此等字摄阿那含如漏尽者于九处不能,须陀洹斯陀含不应说"于第三第五处不能",于余七处不能。
问答注
187. "居士相"即居士相。漏尽者虽以居士相得阿罗汉亦不住因无远离处义。"彼依"即依地神身得阿罗汉依。"此问"即"彼不能作九处"此问来因余出家或般涅槃不能成就故。若如是何故说比丘耶说"破过故"等。"无限"即无边,此广大故说"大"。应以所知广大知广大,此示说"无限"所知亦依师智有限。说此"所知以智为边"。

3.5) anāgateapaññāpananti anāgate visaye ñāṇassa apaññāpanaṃ. ‘‘Paccakkhaṃ viya katvā’’ti kasmā viya-saddaggahaṇaṃ kataṃ, nanu buddhānaṃ sabbampi ñāṇaṃ attano visayaṃ paccakkhameva katvā pavattati ekappamāṇabhāvatoti? Saccametaṃ, ‘‘akkha’’nti pana cakkhādiindriyaṃ vuccati, taṃ akkhaṃ pati vattatīti cakkhādinissitaṃ viññāṇaṃ, tassa ca ārammaṇaṃ ‘‘paccakkha’’nti loke niruḷhametanti taṃ nidassanaṃ katvā dassento ‘‘paccakkhaṃ viya katvā’’ti avoca, na pana bhagavato ñāṇassa appaccakkhākārena pavattanato. Tathā hi vadanti –

‘‘Āvibhūtaṃ pakāsanaṃ, anupaddutacetasaṃ;

Atītānāgate ñāṇaṃ, paccakkhānaṃ vasissatī’’ti.

Aññattha vihitakenāti aññasmiṃ visaye pavattitena. Saṅgāhetabbanti samaṃ katvā kathayitabbaṃ, kathanaṃ pana paññāpanaṃ nāma hotīti paññāpetabbanti attho vutto. Tādisanti satataṃ samitaṃ pavattakaṃ. Ñāṇaṃ nāma natthīti āvajjanena vinā ñāṇuppattiyā asambhavato. Ekākārena ca ñāṇe pavattamāne nānākārassa visayassa avabodho na siyā. Athāpi siyā, anirupitarūpeneva avabodho siyā, tena ca ñāṇaṃ ñeyyaṃ aññātasadisameva siyā. Na hi ‘‘idaṃ ta’’nti vivekena anavabuddho attho ñāto nāma hoti, tasmā ‘‘carato ca tiṭṭhato cā’’tiādi bālalāpanamattaṃ. Tenāha ‘‘yathariva bālā abyattā, evaṃ maññantī’’ti.

Satiṃ anussaratīti satānusāri, satiyānuvattanavasena pavattañāṇaṃ. Tenāha ‘‘pubbenivāsānussatisampayuttaka’’nti . Ñāṇaṃ pesesīti ñāṇaṃ pavattesi. Sabbatthakameva ñeyyāvaraṇassa suppahīnattā appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati pavattaticceva attho. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. 211) vacanato catumaggañāṇaṃ bodhi, tato tassa adhigatattā uppajjanakaṃ paccavekkhaṇañāṇaṃ ‘‘bodhijaṃ ñāṇaṃ uppajjatī’’ti vuttaṃ. Bodhijaṃ bodhimūle jātaṃ catumaggañāṇaṃ, tañca kho anāgataṃ ārabbha uddissa tassa appavattiatthaṃ tathāgatassa uppajjati tassa uppannattā āyatiṃ punabbhavābhāvato. Kathaṃ tathāgato anāgatamaddhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññāpetīti? Atītassa pana addhuno mahantatāya atīrakaṃ ñāṇadassanaṃ tattha paññāpetīti ko ettha virodho. Titthiyā pana imamatthaṃ yāthāvato ajānantā – ‘‘tayidaṃ kiṃ su, tayidaṃ kathaṃsū’’ti attano aññāṇameva pākaṭaṃ karonti. Tasmā bhagavatā sasantatipariyāpannadhammappavattiṃ sandhāya ‘‘aññavihitakaṃ ñāṇadassana’’ntiādi vuttaṃ. Itaraṃ pana sandhāya vuccamāne sati tathārūpe payojane anāgatampi addhānaṃ ārabbha atīrakameva ñāṇadassanaṃ paññāpeyya bhagavāti anatthasaṃhitanti ayamettha atthoti āha ‘‘na idhalokatthaṃ vā paralokatthaṃ vā nissita’’nti. Yaṃ pana sattānaṃ anatthāvahattā anatthasaṃhitaṃ, tattha setughāto tathāgatassa. ‘‘Bhāratayuddhasītāharaṇasadisa’’nti iminā tassā kathāya yebhuyyena abhūtatthataṃ dīpeti. Sahetukanti ñāpakena hetunā sahetukaṃ. So pana hetu yena nidassanena sādhīyati, taṃ tassa kāraṇanti tena sakāraṇaṃ katvā. Yathā hi paṭiññātatthasādhanato hetu, evaṃ sādhakaṃ nidassananti. Yuttapattakāleyevāti yuttānaṃ pattakāle eva. Ye hi veneyyā tassā kathāya yuttā anucchavikā, tesaṃyeva yojane sandhāya vā kathāya patto upakārāvaho kālo, tadā eva kathetīti attho.



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3.5. "未来不施设"即于未来境施设智。"如现见作"何故取"如"字,岂非诸佛一切智于自境皆作现见转一量故?此实,但"根"说眼等根,对根转故眼等依识,彼境"现见"世间成立,以彼为示说"如现见作",非世尊智以非现见相转。如是说-
"明显照现,无扰心;
过未智,如现见。"
"他处作"即他境转。"应摄"即应平等说,说即施设故说义施设。"如是"即常恒转。"无智"因无寻无智生。智一相转时不能了知异相境。虽应有,唯不观相了知,彼智所知如未知。因不分别了知"此彼"不名已知故,"行住"等仅愚语。故说"如愚痴不知,如是想"。
忆念随即念随,依念随转智。故说"宿住随念相应"。"遣智"即转智。一切处因善断所知障无障碍智行转义。由说"菩提说四道智"故四道智菩提,因得彼生观智说"生菩提智"。"菩提生"即菩提树下生四道智,彼缘未来为彼不转如来生因彼生故未来无再有。如何如来缘未来阐无边智见耶?因过去长远于彼阐无边智见此何相违。外道不如实知此义作"此何,此云何"显自无知。故世尊依自相续法转说"他处作智见"等。说余依如是缘,世尊亦应缘未来阐无边智见,非义相应故此此义故说"不依此世他世义"。于不利众生故非义相应,彼如来破桥。"如婆罗多战诗多劫"此示彼说多非实义。"有因"即以令知因有因。彼因以彼譬喻成,彼彼因故有因作。如许义成故因,如是能成譬喻。"正得时"即正得时。何等所化彼说正适宜,彼等用或说得利益时,彼时说义。

188.‘‘Tathā tatheva gadanato’’ti iminā ‘‘tathāgato’’ti āmeḍitalopenāyaṃ niddesoti dasseti. Tathā tathevāti ca dhammaatthasabhāvānurūpaṃ, veneyyajjhāsayānurūpañcāti adhippāyo. Diṭṭhanti rūpāyatanaṃ daṭṭhabbato, tena yaṃ diṭṭhaṃ, yaṃ dissati, yaṃ dakkhati, yaṃ sati samavāye passeyyaṃ, taṃ sabbaṃ ‘‘diṭṭhaṃ’’ tveva gahitaṃ kālavisesassa anāmaṭṭhabhāvato. ‘‘Suta’’ntiādīsupi eseva nayo. Sutanti saddāyatanaṃ sotabbato. Mutanti sanissayena ghānādiindriyena sayaṃ patvā pāpuṇitvā gahetabbaṃ. Tenāha ‘‘patvā gahetabbato’’ti. Viññātanti vijānitabbaṃ, taṃ pana diṭṭhādivinimuttaṃ viññeyyanti āha ‘‘sukhadukkhādidhammāyatana’’nti. Pattanti yathā tathā pattaṃ, hatthagataṃ adhigatanti attho. Tenāha ‘‘pariyesitvā vā apariyesitvā vā’’ti. Pariyesitanti pattiyāmatthaṃ pariyiṭṭhaṃ, taṃ pana pattaṃ vā siyā appattaṃ vā ubhayathāpi pariyesitamevāti āha ‘‘pattaṃ vā appattaṃ vā’’ti. Padadvayenāpi dvippakārampi pattaṃ, dvippakārampi pariyesitaṃ, tena tena pakārena tathāgatena abhisambuddhanti dasseti. Cittena anusañcaritanti copanaṃ apāpetvā citteneva anusaṃcaritaṃ, parivitakkitanti attho. Pītakanti ādīti ādi-saddena lohitakaodātādi sabbaṃ rūpārammaṇavibhāgaṃ saṅgaṇhāti. Sumanoti rāgavasena, lobhavasena, saddhādivasena vā sumano. Dummanoti byāpādavitakkavasena, vihiṃsāvitakkavasena vā dummano. Majjhattoti aññāṇavasena vā ñāṇavasena vā majjhatto. Eseva nayo sabbattha. Tattha tattha ādi-saddena saṅkhasaddo paṇavasaddo, pattagandho pupphagandho, pattaraso phalaraso, upādinnaṃ anupādinnaṃ, majjhattavedanā kusalakammaṃ akusalakammanti evaṃ ādīnaṃ saṅgaho daṭṭhabbo.

Appattanti ñāṇena asampattaṃ, aviditanti attho. Tenāha ‘‘ñāṇena asacchikata’’nti. Tatheva gatattāti tatheva ñātattā abhisambuddhattā. Gata-saddena ekatthaṃ buddhiatthanti attho. ‘‘Gatiatthā hi dhātavo buddhiatthā bhavantī’’ti akkharacintakā.

Abyākataṭṭhānādivaṇṇanā



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188. 以"如是如是说故"此示"如来"重复省略说。"如是如是"即随顺法义性,及随顺所化意趣义。"见"即色处因应见,彼已见、正见、将见,及和合时应见,彼一切摄为"见"因不涉时别。"闻"等亦此理。"闻"即声处因应闻。"觉"即依鼻等根自至到应取。故说"至取故"。"识"即应知,彼离见等所识故说"乐苦等法处"。"得"即如是得,入手证得义。故说"寻或不寻"。"寻"即为得所寻,彼得或不得二俱寻故说"得或不得"。以二句示二种得,二种寻,如是如是如来证知。"心随行"即不至动以心随行,思维义。"黄"等者,等字摄赤白等一切色境分。"善意"即以贪、或以贪、或以信等善意。"恶意"即以恶寻、或以害寻恶意。"舍"即以无知或以智舍。一切处亦此理。彼彼等字应知摄螺声鼓声、叶香花香、叶味果味、有取无取、舍受善业不善业等。
"未得"即智未至,未知义。故说"智未证"。"如是去"即如是知因证。去字与智义同。义故说"行义诸根义有智义"字论家。
无记处等注<.Assistant>

189. ‘‘Asamataṃ kathetvā’’ti vatvā samopi nāma koci natthi, kuto uttaritaroti dassetuṃ ‘‘anuttarata’’nti vuttaṃ. Sā panāyaṃ asamatā, anuttaratā ca sabbaññutaṃ pūretvā ṭhitāti dassetuṃ ‘‘sabbaññuta’’nti vuttaṃ. Sā sabbaññutā saddhammavaracakkavattibhāvena loke pākaṭā jātāti dassetuṃ ‘‘dhammarājabhāvaṃ kathetvā’’ti vuttaṃ. Tathā sabbaññubhāvena ca satthā imesu diṭṭhigatavipallāsesu evaṃ paṭipajjatīti dassento ‘‘idānī’’tiādimāha. Tattha sīhanādanti abhītanādaṃ seṭṭhanādaṃ. Seṭṭhanādo hesa, yadidaṃ ṭhapanīyassa pañhassa ṭhapanīyabhāvadassanaṃ. Ṭhapanīyatā cassa pāḷiāruḷhā eva ‘‘na heta’’ntiādinā. Yathā upacitakammakilesena itthattaṃ āgantabbaṃ, tathā naṃ āgatoti tathāgato, satto. Tathā hi so rūpādīsu satto visattoti katvā ‘‘satto’’ti ca vuccati. Itthattanti ca paṭiladdhattā tathā paccakkhabhūto attabhāvoti veditabbo.

‘‘Atthasaṃhitaṃ na hotī’’ti iminā ubhayattha vidhuratādassanena niratthakavippalāpataṃ tassa vādassa vibhāveti, ubhayalokatthavidhurampi samānaṃ ‘‘kiṃ nu kho vivaṭṭanissita’’nti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ca dhammasaṃhita’’nti vuttaṃ. Tenāha ‘‘navalokuttaradhammanissitaṃ na hotī’’ti. Yadipi taṃ na vivaṭṭogataṃ hoti, vivaṭṭassa pana adhiṭṭhānabhūtaṃ nu khoti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ ‘‘na ādibrahmacariyaka’’ntiādi vuttaṃ.

190. Kāmaṃ taṇhāpi dukkhasabhāvattā ‘‘dukkha’’nti byākātabbā, pabhavabhāvena pana sā tato visuṃ kātabbāti ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Tenāha ‘‘tasseva dukkhassa pabhāvikā’’tiādi. Nanu ca avijjādayopi dukkhassa samudayoti? Saccaṃ samudayo, tassā pana kammassa vicittabhāvahetuto, dukkhuppādane visesapaccayabhāvato ca sātisayo samudayaṭṭhoti sā eva suttesu tathā vuttā. Tenāha ‘‘taṇhā dukkhasamudayotibyākata’’nti. Ubhinnaṃ appavattīti dukkhasamudayānaṃ appavattinimittaṃ. ‘‘Dukkhaparijānano’’tiādi maggakiccadassanaṃ, tena maggassa bhāvanatthopi atthato dassitovāti daṭṭhabbaṃ. Na hi bhāvanābhisamayena vinā pariññābhisamayādayo sambhavantīti. Saccavavatthāpanaṃ appamādapaṭipattibhāvato asammohakalyāṇakittisaddādinimittatāya yathā sātisayaṃ idhalokatthāvahaṃ, evaṃ yāva ñāṇassa tikkhavisadabhāvappattiyā abhāvena navalokuttaradhammasampāpakaṃ na hoti, tāva tattha tattha sampattibhave abbhudayasampatti anugatameva siyāti vuttaṃ ‘‘etaṃ idhalokaparalokatthanissita’’nti. Navalokuttaradhammanissitanti navavidhampi lokuttaradhammaṃ nissāya pavattaṃ tadadhigamūpāyabhāvato. Yasmā saccasambodhaṃ uddissa sāsanabrahmacariyaṃ vussati, na aññadatthaṃ, tasmā etaṃ saccavavatthāpanaṃ ‘‘ādipadhāna’’nti vuttaṃ paṭhamataraṃ citte ādātabbato.

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189. 说"说无等"后,显无有某等,何况更上故说"无上"。此无等、无上圆满一切智住故说"一切智"。彼一切智以正法轮转王性于世显故说"说法王性"。如是一切智师于此诸见颠倒如是行故说"今"等。此中"狮吼"即无畏说胜说。此胜说,即此应置问应置性示。彼应置性即律登"非此"等。如积业烦恼应来此性,如是彼来故如来,有情。如是彼于色等着故说"有情"。此性即得如是现见自身应知。
以"非义相应"此示二处相违显彼说无义戏论,虽二世义相违或疑"岂出离依"故为止彼疑说"非法相应"。故说"非九出世法依"。虽彼非向出离,或疑出离住立耶故为止彼疑说"非初梵行"等。
190. 虽爱亦苦性故应说"苦",以生性彼应别作故说"除爱"。故说"彼苦生"等。岂非无明等亦苦集?实集,但彼业差别因,于苦生特别缘故彼经如是说。故说"爱说苦集"。"二不转"即苦集不转因。"苦遍知"等示道作,此应知亦示道修义。因无修现观不生遍知现观等。谛安立因不放逸行故殊胜今世义,如是乃至因智利明达无故不能至九出世法,乃至彼彼有生胜相应故说"此依今世后世义"。"依九出世法"即依九种出世法转因彼证得方便。因为证谛住教梵行,非他义故,此谛安立说"初主"因先心应取。
前际相应见依注

191.Taṃ mayā byākatamevāti taṃ mayā tathā byākatameva, byākātabbaṃ nāma mayā abyākataṃ natthīti byākaraṇāvekallena attano dhammasudhammatāya buddhasubuddhataṃ vibhāveti. Tenāha ‘‘sīhanādaṃ nadanto’’ti. Purimuppannā diṭṭhiyo aparāparuppannānaṃ diṭṭhīnaṃ avassayā hontīti ‘‘diṭṭhiyova diṭṭhinissayā’’ti vuttaṃ. Diṭṭhigatikāti diṭṭhigatiyo, diṭṭhippavattiyoti attho. Idameva dassanaṃ saccanti ‘‘sassato attā ca loko cā’’ti idameva dassanaṃ saccaṃ amoghaṃ aviparītaṃ. Aññesaṃ vacanaṃ moghanti ‘‘asassato attā ca loko cā’’ti evamādikaṃ aññesaṃ samaṇabrāhmaṇānaṃ vacanaṃ moghaṃ tucchaṃ, micchāti attho. Na sayaṃ kātabboti asayaṃkāroti āha ‘‘asayaṃkato’’ti, yādicchikattāti adhippāyo.

192.Atthikhoti ettha kho-saddo pucchāyaṃ, atthi nūti ayamettha atthoti āha ‘‘atthikho idaṃ āvuso vuccatī’’tiādi. Āvuso yaṃ tumhehi ‘‘sassato attā ca loko cā’’ti vuccati, idamatthi kho idaṃ vācāmattaṃ, no natthi, tasmā vācāvatthumattato tassa yaṃ kho te evamāhaṃsu ‘‘idameva saccaṃ moghaṃ añña’’nti, taṃ tesaṃ nānujānāmīti evamettha attho ca yojanā ca veditabbā. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.30) vuttameva. Diṭṭhipaññattiyāti diṭṭhiyā paññāpane ‘‘evaṃ esā diṭṭhi uppannā’’ti tassā diṭṭhiyā samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yāthāvato paññāpane. Aviparītavuttiyā samena ñāṇena samaṃ kañci neva samanupassāmi. Adhipaññattīti abhiññeyyadhammapaññāpanā. Yaṃ ajānantā bāhirakā diṭṭhipaññattiyeva allīnāti tañca paññattito ajānantā thāmasā parāmāsā abhinivissa voharanti. Ettha ca yāyaṃ ‘‘diṭṭhipaññatti nāmā’’ti vuttā diṭṭhiyā diṭṭhigatikehi evaṃ gahitatāya vibhāvanā, tattha ca bhagavato uttaritaro nāma koci natthi, svāyamattho brahmajāle (dī. ni. aṭṭha. 1.30) vibhāvito eva. ‘‘Adhipaññattī’’ti vuttā pana vibhāviyamānā lokassa nibbidāhetubhāvena bahulīkārāti tassā vasena bhagavā anuttarabhāvaṃ pavedento ‘neva attanā samasamaṃ samanupassāmī’ti sīhanādaṃ nadī’’ti keci. Aṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.192) pana ‘‘yañca vuttaṃ ‘paññattiyā’ti yañca ‘adhipaññattī’ti , ubhayametaṃ atthato eka’’nti ‘‘idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpī’’ti ca vuttā, ubhayassapi vasenettha bhagavā sīhanādaṃ nadīti viññāyati. Ubhayaṃ petaṃ atthato ekanti ca paññattibhāvasāmaññaṃ sandhāya vuttaṃ, na bhedābhāvato. Tenāha ‘‘bhedato hī’’tiādi. Khandhapaññattīti khandhānaṃ ‘‘khandhā’’ti paññāpanā dassanā pakāsanā ṭhapanā nikkhipanā. ‘‘Ācikkhati dasseti paññāpeti paṭṭhapetī’’ti (saṃ. ni. 2.20, 97) āgataṭṭhāne hi paññāpanā dassanā pakāsanā paññatti nāma, ‘‘supaññattaṃ mañcapīṭha’’nti (pārā. 269) āgataṭṭhāne ṭhapanā nikkhipanā paññatti nāma, idha ubhayampi yujjati.

Diṭṭhinissayappahānavaṇṇanā



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191. "彼我已说"即彼我如是已说,应说我无未说故以说无缺显自法善法性佛善觉性。故说"作狮吼"。前生诸见为后后生诸见所依故说"见即见依"。"有见者"即诸见趣,见转义。"此见实"即"我及世间常"此见真实不虚不颠倒。"他语虚"即"我及世间无常"等他沙门婆罗门语虚空,邪义。"非自作"即非自作故说"非自作",意即随欲性。
192. "有耶"此中耶字于问,有否此义故说"友说此有"等。友汝等说"我及世间常",此有即此唯语,非无,故由唯语事彼说"此实他虚",彼我不许,如是此中应知义及结合。此中应说,彼已说梵网注。"见施设"即见施设"如是此见生"彼见从集、没、味、过、离如实施设。不颠倒行以平等智我不见有等。"增上施设"即应知法施设。外道不知此依见施设,不知彼施设执取住说。此中"见施设"说见为诸见趣如是取性显示,此中世尊无有上者,此义已显梵网。"增上施设"说显示为世间厌离因多作故,依彼世尊说无上性作狮吼"我不见己等等"某些说。注中说"所说'施设'及'增上施设',此二义一"及"此中'施设'亦摄施设及增上施设,增上施设亦尔",依二者此中知世尊作狮吼。"此二义一"即依施设性同说,非无差别。故说"因差别"等。"蕴施设"即蕴"蕴"施设示现显立置。"说示施设建立"处说施设即示现显,于"善施设床座"处施设即立置,此处二者相应。
见依断注

196.Pajahanatthanti accantāya paṭinissajjanatthaṃ. Yasmā tena pajahanena sabbe diṭṭhinissayā sammadeva atikkantā honti vītikkantā, tasmā ‘‘samatikkamāyāti tasseva vevacana’’nti avoca. Na kevalaṃ satipaṭṭhānā kathitamattā, atha kho veneyyasantāne patiṭṭhāpitāti dassetuṃ ‘‘desitā’’ti vatvā ‘‘paññattā’’ti vuttanti āha ‘‘desitāti kathitā. Paññattāti ṭhapitā’’ti. Idāni satipaṭṭhānadesanāya diṭṭhinissayānaṃ ekantikaṃ pahānāvahabhāvaṃ dassetuṃ ‘‘satipaṭṭhānabhāvanāya hī’’tiādi vuttaṃ. Tattha satipaṭṭhānabhāvanāyāti iminā tesaṃ bhāvanāya eva nesaṃ pahānaṃ, desanā pana tadupanissayabhāvato tathā vuttāti dasseti. Sesaṃ sabbaṃ suviññeyyamevāti.

Pāsādikasuttavaṇṇanāya līnatthappakāsanā.

7. Lakkhaṇasuttavaṇṇanā

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā

199. Abhinīhārādiguṇamahattena mahanto purisoti mahāpuriso, so lakkhīyati etehīti mahāpurisalakkhaṇāni. Taṃ mahāpurisaṃ byañjayanti pakāsentīti mahāpurisabyañjanāni. Mahāpuriso nimīyati anumīyati etehīti mahāpurisanimittāni. Tenāha ‘‘ayaṃ…pe… kāraṇānī’’ti.

200.Dhārentīti lakkhaṇapāṭhaṃ dhārenti, tena lakkhaṇāni te sarūpato jānanti, na pana samuṭṭhānatoti dasseti. Tenāha ‘‘no ca kho’’tiādi, tena anaññasādhāraṇametaṃ, yadidaṃ mahāpurisalakkhaṇānaṃ kāraṇavibhāvananti dasseti. Kasmā āhāti yathāvuttassa suttassa samuṭṭhānakāraṇaṃ pucchati, ācariyo ‘‘aṭṭhuppattiyā anurūpattā’’ti vatvā tamevassa aṭṭhuppattiṃ vitthārato dassetuṃ ‘‘sā panā’’tiādimāha. Sabbapāliphulloti sabbaso samantato vikasitapuppho. Vikasanameva hi pupphassa nipphatti. Pāricchattako viyāti anussavaladdhamattaṃ gahetvā vadanti. Uppajjatīti labbhati, nibbattatīti attho.

Yena kammenāti yena kusalakammunā. Yaṃ nibbattanti yaṃ yaṃ lakkhaṇaṃ nibbattaṃ. Dassanatthanti tassa tassa kusalakammassa sarūpato, kiccato, pavattiākāravisesato, paccayato, phalavisesato ca dassanatthaṃ, eteneva paṭipāṭiyā uddiṭṭhānaṃ lakkhaṇānaṃ asamuddesakāraṇavibhāvanāya kāraṇaṃ dīpitaṃ hoti samānakāraṇānaṃ lakkhaṇānaṃ ekajjhaṃ kāraṇadassanavasenassa pavattattā. Evamāhāti ‘‘bāhirakāpi isayo dhārentī’’tiādinā iminā iminā pakārena āha.

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196. "断义"即究竟舍离义。因彼断故一切见依善超过离越,故说"超越即彼异名"。不仅说念住,又为示安立所化相续说"说"后说"施设"故说"说即说,施设即立"。今为示念住说一向断见依故说"因念住修"等。此中"念住修"此示彼等修彼等断,说依彼故如是说。余一切易知。
胜经注释明义。
7.相经注
三十二大士相注
199. 因发愿等功德大故大士,以此识故大士相。彼显示大士故大士标。以此测知大士故大士相。故说"此......因"。
200. "持"即持相文,彼等知相自性,非由生示。故说"非"等,示此非共,即此大士相因明。"何故说"问如说经生因,师说"依缘起相应"后为广示彼缘起说"彼"等。"遍花开"即一切处周遍开花。开即花成就。如波利奢答迦树以闻所得说。"生"即得,生义。
"彼业"即彼善业。"生彼"即生彼彼相。"为示"即为示彼彼善业自性、作用、转相别、缘、果别,此即示次第说相不共说因明因因同相一处示因转。"如是说"即以"外仙亦持"等如是如是相说。
善住足底相注

201.‘‘Purimaṃjātinti purimāyaṃ jātiyaṃ, bhummatthe etaṃ upayogavacana’’nti vadanti. ‘‘Pubbe nivutthakkhandhasantāne ṭhito’’ti vacanato accantasaṃyoge vā upayogavacanaṃ. Yattha yattha hi jātiyaṃ mahāsatto puññakammaṃ kātuṃ ārabhati, ārabhato paṭṭhāya accantameva tattha puññakammappasuto hoti. Tenāha ‘‘daḷhasamādāno’’tiādi. Sesapadadvayepi eseva nayo. Nivutthakkhandhā ‘‘jātī’’ti vuttā khandhavinimuttāya jātiyā abhāvato, nibbattilakkhaṇassa ca vikārassa idha anupayujjanato. Jātavasenāti jāyanavasena. ‘‘Tathā’’ti iminā ‘‘pubbe nivutthakkhandhā’’ti imaṃ padaṃ upasaṃharati. Bhavanavasenāti paccayato nibbattanavasena. Nivutthavasenāti nivusitatāvasena. Ālayaṭṭhenāti āvasitabhāvena. Nivāsattho hi niketattho.

Tatthāti devalokādimhi. Ādi-saddena ekaccaṃ tiracchānayoniṃ saṅgaṇhāti. Na sukaranti devagatiyā ekantasukhatāya, duggatiyā ekantadukkhatāya, dukkhabahulatāya ca puññakiriyāya okāso na sulabharūpo paccayasamavāyassa dullabhabhāvato, uppajjamānā ca sā uḷārā, vipulā ca na hotīti gativasenāpi khettavisesatā icchitabbā ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) vacanato . Manussagatiyā pana sukhabahulatāya puññakiriyāya okāso sulabharūpo paccayasamavāyassa ca yebhuyyena sulabhabhāvato. Yañca tattha dukkhaṃ uppajjati, tampi visesato puññakiriyāya upanissayo hoti, dukkhūpanisā saddhāti. Yathā hi ayoghanena satthake nipphādiyamāne tassa ekantato aggimhi tāpanaṃ, udakena vā temanaṃ chedanakiriyāsamatthatāya na visesapaccayo, tāpetvā pana samānayogato udakatemanaṃ tassā visesapaccayo, evameva sattasantānassa ekantadukkhasamaṅgitā dukkhabahulatā ekantasukhasamaṅgitā sukhabahulatā ca puññakiriyāsamatthatāya na visesapaccayo, sati pana samānayogato dukkhasantāpane, sukhumabrūhane ca laddhūpanissayā puññakiriyā samatthatāya sambhavati, tathā sati uppajjamānā puññakiriyā mahājutikā mahāvipphārā paṭipakkhacchedanasamatthā hoti. Tasmā manussabhāvo puññakiriyāya visesapaccayo. Tena vuttaṃ ‘‘tattha na sukaraṃ, manussabhūtasseva sukara’’nti.

Atha ‘‘manussabhūtassā’’ti ettha ko vacanattho? ‘‘Manassa ussannatāya manussāti, sūrabhāvasatimantatābrahmacariyayogyatādiguṇavasena upacitamanakā ukkaṭṭhaguṇacittāti attho. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –

‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’ti (a. ni. 

我来为您直译这段巴利文：
201. "前生"即前生中,说此处格用为对格。因说"住于前住蕴相续"故或于完全系属用对格。何处何处生大士开始作福业,从开始即完全专注于彼福业。故说"固修持"等。余二句亦此理。住蕴说为"生"因无离蕴生,此中不用生相变异。"生起依"即生起依。以"如是"此摄"前住蕴"此句。"有依"即依缘生依。"住依"即住性依。"依着义"即住性。因住义即家义。
"彼中"即天界等中。等字摄某类畜生趣。"不易"因天趣唯乐,恶趣唯苦,多苦故福业机不易得因缘和合难得故,生亦不广大故趣别亦应愿依说"施畜生得百倍,施恶戒凡夫得千倍施应期待"。人趣多乐故福业机易得因缘和合多易得故。彼中生苦亦特为福业因,苦缘信故。如以铁制作刀唯火烧或水浸非切作能力别因,烧后平等故水浸为彼别因,如是有情相续唯苦具多苦唯乐具多乐非福业能力别因,若平等得故苦热乐养得因福业能力生,如是生福业大光大广能断对碍。故人性为福业别因。故说"彼中不易,唯人身易"。
又"人身"此何义?"意盛故人,即以勇性念性梵行适性等功德增意胜德心"义。何等彼等?阎浮提住特殊有情。故世尊说-
"诸比丘,以三处阎浮提人胜郁单越人及忉利天。何三?勇猛、具念、此梵行住。"

9.21; kathā. 271).

Tathā hi buddhā bhagavanto, paccekabuddhā, aggasāvakā , mahāsāvakā, cakkavattino, aññe ca mahānubhāvā sattā tattheva uppajjanti. Te hi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussā tveva paññāyiṃsū’’ti keci. Apare pana bhaṇanti ‘‘lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo, alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ, nibbānagāmimaggañca paripūrenti, tasmā lobhādīhi, alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catudīpavāsino sattavisesā manussāti vuccantī’’ti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto sattānaṃ hitāhitavidhāyako kattabbākattabbatāsu niyojanatāvasena pituṭṭhāniyo, yo sāsane ‘‘mahāsammato’’ti vuccati amhākaṃ mahābodhisatto, paccakkhato, paramparā ca tassa ovādānusāsaniyaṃ ṭhitā sattā puttasadisatāya ‘‘manussā, mānusā’’ti ca vuccanti. Tato eva hi te ‘‘mānavā, manujā’’ti ca voharīyanti. Manussabhūtassāti manussesu bhūtassa jātassa, manussabhāvaṃ vā pattassāti attho. Ayañca nayo lokiyamahājanassa vasena vutto. Mahābodhisattānaṃ pana santānassa mahābhinīhārato paṭṭhāya kusaladhammapaṭipattiyaṃ sammadeva abhisaṅkhatattā tesaṃ sugatiyaṃ, attano uppajjanaduggatiyañca nibbattānaṃ kusalakammaṃ garutaramevāti dassetuṃ ‘‘akāraṇaṃ vā eta’’ntiādi vuttaṃ.

Evarūpeattabhāveti hatthiādiattabhāve. Ṭhitena katakammaṃ na sakkā sukhena dīpetuṃ loke appaññātarūpattā. Sukhena dīpetuṃ ‘‘asukasmiṃ dese asukasmiṃ nagare asuko nāma rājā, brāhmaṇo hutvā imaṃ kusalakammaṃ akāsī’’ti evaṃ suviññāpayabhāvato. Thiraggahaṇoti asithilaggāhī thāmappattaggahaṇo. Niccalaggahaṇoti acañcalaggāhī tattha kenacipi asaṃhāriyo . Paṭikuṭatīti saṃkuṭati, jigucchanavasena vivaṭṭati vā. Pasāriyatīti vitthataṃ hoti vepullaṃ pāpuṇāti.

Taveso mahāsamuddasadisoti eso udakogho teva mahāsamuddasadiso.


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故诸佛世尊、辟支佛、上首声闻、大声闻、转轮王及其他大威力有情唯生彼处。彼等与小洲住者同色等故,其他大洲住者亦称人。某些说。 其他说"与贪等无贪等相应意盛故人。凡人类有情,彼等特别贪等无贪等盛,彼等以贪等盛满恶趣道,以无贪等盛满善趣道及涅槃道,故以与贪等无贪等相应意盛故与小洲住者共四洲住特殊有情称人"。世间说"因摩奴后裔故人"。摩奴即初劫人世间轨范初始为有情利不利制定当作不当作故为父处,于教称"大共许"即我等大菩萨,现见及相传住彼教诫有情如子故称"人类"。故彼等称"摩奴后裔、人"。"人身"即生于人中,或得人性义。此理依世间大众说。为示大菩萨相续从大发愿起善善行故彼等生善趣及自生恶趣善业更重故说"无因或此"等。
"如是身"即象等身。住彼作业不易显示因世间不知故。易显示因"某处某城某王、婆罗门作此善业"如是易知故。"固执"即不松执得力执。"不动执"即不动执彼中任何不可夺。"厌退"即退缩,或以嫌厌转。"舒展"即开广得广大。
"汝彼如大海"即彼水流如汝大海。


Dīyati etenāti dānaṃ, pariccāgacetanā. Diyyanavasenāti deyyadhammassa pariyattaṃ katvā pariccajanavasena dānaṃ. Saṃvibhāgakaraṇavasenāti tasseva attanā saddhiṃ parassa saṃvibhajanavasena saṃvibhāgo, tathāpavattā cetanā. Sīlasamādāneti sīlassa sammadeva ādāne, gahaṇe pavattaneti attho. Taṃ pavattikālena dassento ‘‘pūraṇakāle’’ti āha. Mātu hito matteyyo, yassa pana dhammassa vasena so ‘‘matteyyo’’ti vuccati, so matteyyatāti āha ‘‘mātu kātabbavatte’’ti. Eseva nayo ‘‘petteyyatāyā’’tiādīsu. Aññataraññataresūti aññamaññavisiṭṭhesu aññesu, te pana kusalabhāvena vuttā kusalāti āha ‘‘evarūpesū’’ti. Adhikusalesūti abhivisiṭṭhesu kusalesu, sā pana abhivisiṭṭhatā upādāyupādāya hoti. Yaṃ panettha ukkaṃsagataṃ adhikusalaṃ, tadukkaṃsanayena idhādhippetanti taṃ dassetuṃ ‘‘atthi kusalā, atthi adhikusalā’’tiādi vuttaṃ. Nanu paññāpāramisaṅgahañāṇasambhārabhūtā kusalā dhammā nippariyāyena sabbaññutaññāṇapaṭilābhapaccayā kusalā nāma, ime pana mahāpurisalakkhaṇanibbattakā puññasambhārabhūtā kasmā tathā vuttāti? Sabbesampi mahābodhisattasantānagatānaṃ pāramidhammānaṃ sabbaññutaññāṇapaṭilābhapaccayabhāvato. Mahābhinīhārato paṭṭhāya hi mahāpuriso yaṃ kiñci puññaṃ karoti, sabbaṃ taṃ sammāsambodhisamadhigamāyeva pariṇāmeti. Tathā hi sasambhārābyāso, dīghakālābyāso, nirantarābyāso, sakkaccābyāsoti cattāro abyāsā caturadhiṭṭhānaparipūritasambandhā anupubbena mahābodhiṭṭhānā sampajjanti.

Sakimpīti pi-saddena anekavārampi kataṃ vijātiyena antaritaṃ saṅgaṇhāti. Abhiṇhakaraṇenāti bahulīkārena. Upacitanti uparūpari vaḍḍhitaṃ. Piṇḍīkatanti piṇḍaso kataṃ. Rāsīkatanti rāsibhāvena kataṃ. Anekakkhattuñhi pavattiyamānaṃ kusalakammaṃ santāne tathāladdhaparibhāvanaṃ piṇḍībhūtaṃ viya, rāsībhūtaṃ viya ca hoti. Vipākaṃ pati saṃhaccakāribhāvattā cakkavāḷaṃ atisambādhaṃ bhavaggaṃ atinīcaṃ, sace pane taṃ rūpaṃ siyāti adhippāyo. Vipulattāti mahantattā. Yasmā pana taṃ kammaṃ mettākaruṇāsatisampajaññāhi pariggahitatāya durasamussāritaṃ pamāṇakaraṇadhammanti pamāṇarahitatāya ‘‘appamāṇa’’nti vattabbataṃ arahati, tasmā ‘‘appamāṇattā’’ti vuttaṃ.


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以此施故施,即舍离思。"施依"即以施物应分作舍离施。"分施作依"即以彼与自分与他分施,如是转思。"戒受"即善受持转戒义。为示彼转时说"满时"。以母益为孝母,依何法说彼"孝母",彼孝母性故说"于母应作事"。此理于"孝父性"等。"某某"即互异余,彼等说善故说"如是"。"增上善"即胜善,彼胜性依上上。此中增上善至上,依上理此处意,为示此说"有善,有增上善"等。岂非慧波罗蜜摄智资粮善法无譬喻为一切智智得缘善,此生大士相福资粮何如是说?因一切大菩萨相续波罗蜜法为一切智智得缘故。从大发愿大士作何福,一切彼回向正等觉得。故资粮修习、长时修习、相续修习、恭敬修习四修习与四住持圆满相应次第成大菩提住。
"一次"以"亦"字摄多次作异类间。"数作"即多作。"积聚"即上上增长。"总作"即成总。"聚作"即成聚。数数转善业于相续如是得熏修如成总如成聚。因对果和合作故轮围太狭有顶太低,若彼色应如是意。"广"即大。因彼业以慈悲念正知摄故难等举量作法故无量应说,故说"无量"。


Adhibhavatīti phalassa uḷārabhāvena abhibhuyya tiṭṭhati. Atthato paṇītapaṇītānaṃ bhogānaṃ paṭilābho evāti āha ‘‘atirekaṃ labhatī’’ti. Adhigacchatīti vindati, nibbattamānova tena samannāgato hotīti attho. Ekadesena aphusitvā sabbappadesehi phusanato sabbappadesehi phusantiyo etesaṃ pādatalānaṃ santīti ‘‘sabbāvantehi pādatalehī’’ti vuttaṃ. Yathā nikkhipane sabbe pādatalappadesā saṃhaccakārino aninnatāya samabhāvato, evaṃ uddharaṇepīti vuttaṃ ‘‘samaṃ phusati, samaṃ uddharatī’’ti. Idāni imassa mahāpurisalakkhaṇassa samadhigamena laddhabbanissandaphalavibhāvanamukhena ānubhāvaṃ vibhāvetuṃ ‘‘sacepi hī’’tiādi vuttaṃ. Tattha narakanti āvāṭaṃ. Anto pavisati samabhāvāpattiyā. ‘‘Cakkalakkhaṇenapatiṭṭhātabbaṭṭhāna’’nti idaṃ yaṃ bhūmippadesaṃ pādatalaṃ phusati, tattha cakkalakkhaṇampi phusanavasena patiṭṭhātīti katvā vuttaṃ. Tassa pana tathā patiṭṭhānaṃ suppatiṭṭhitapādatāya evāti suppatiṭṭhitapādatāya ānubhāvakittane ‘‘lakkhaṇantarānayanaṃ kimatthiya’’nti na cintetabbaṃ. Sīlatejenāti sīlappabhāvena. Puññatejenāti kusalappabhāvena. Dhammatejenāti ñāṇappabhāvena. Tīhipi padehi bhagavato buddhabhūtassa dhammā gahitā, ‘‘dasannaṃ pāramīna’’nti iminā buddhakaradhammā gahitā.

202.Mahāsamuddova sīmā sabbabhūmissarabhāvato. ‘‘Akhilamanimittamakaṇṭaka’’nti tīhipi padehi theyyābhāvova vuttoti āha ‘‘niccora’’ntiādi . Kharasamphassaṭṭhenāti ghaṭṭanena dukkhasamphassabhāvena khilāti. Upaddavapaccayaṭṭhenāti anatthahetutāya nimittāti. ‘‘Akhila’’ntiādinā ekacārīhi corābhāvo vutto, ‘‘nirabbuda’’nti iminā pana gaṇabandhavasena vicaraṇacorābhāvo vuttoti dassetuṃ ‘‘gumbaṃ gumbaṃ hutvā’’tiādi vuttaṃ. Avikkhambhanīyoti na vibandhanīyo kenaci appaṭibāhanīyo ṭhānato anikkaḍḍhanīyo. Paṭipakkhaṃ aniṭṭhaṃ atthetīti paccatthiko, etena pākaṭabhāvena virodhaṃ akaronto veripuggalo vutto. Paṭiviruddho amitto paccāmitto, etena pākaṭabhāvena virodhaṃ karonto veripuggalo vutto. Vikkhambhetuṃ nāsakkhiṃsu, aññadatthu sayameva vighātabyasanaṃ pāpuṇiṃsu ceva sāvakattañca pavedesuṃ.

‘‘Kamma’’ntiādīsu kammaṃ nāma buddhabhāvaṃ uddissa katūpacito lakkhaṇasaṃvattaniyo puññasambhāro. Tenāha ‘‘satasahassakappādhikānī’’tiādi. Kammasarikkhakaṃ nāma tasseva puññasambhārassa karaṇakāle kenaci akampanīyassa daḷhāvatthitabhāvassa anucchaviko suppatiṭṭhitapādatāsaṅkhātassa lakkhaṇassa parehi avikkhambhanīyatāya ñāpakanimittabhāvo, svāyaṃ nimittabhāvo tasseva lakkhaṇassāti aṭṭhakathāyaṃ ‘‘kammasarikkhakaṃ nāma…pe… mahāpurisalakkhaṇa’’nti vuttaṃ. Ṭhānagamanesu pādānaṃ daḷhāvatthitabhāvo lakkhaṇaṃ nāma. Pādānaṃ bhūmiyaṃ samaṃ nikkhipanaṃ, pādatalānaṃ sabbabhāgehi phusanaṃ, samameva uddharaṇaṃ, tasmā suṭṭhu samaṃ sabbabhāgehi patiṭṭhitā pādā etassāti suppatiṭṭhitapādo, tassa bhāvo suppatiṭṭhitapādatāti vuccati lakkhaṇaṃ. Suṭṭhu samaṃ bhūmiyā phusaneneva hi nesaṃ tattha daḷhāvatthitabhāvo siddho, yaṃ ‘‘kammasarikkhaka’’nti vuttaṃ. Lakkhaṇānisaṃsoti lakkhaṇapaṭilābhassa udrayo, lakkhaṇasaṃvattaniyassa kammassa ānisaṃsaphalanti attho. Nissandaphalaṃ pana heṭṭhā bhāvitameva.



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"胜出"即以果殊胜超胜住。实即殊胜财获得故说"得超"。"证得"即得,生即具彼义。因非一分触而一切分触故有彼等足底全分触故说"以具边足底"。如放下一切足底分和合作不凹平等故,如是举起亦故说"等触,等举"。今为示此大士相证得所得等流果门威力故说"若"等。此中"地狱"即坑。入内因得平等。"轮相立处"此说足底触地处轮相亦依触立。彼如是立唯依善立足,故善立足威力赞中"引余相何用"不应思。"戒力"即戒威。"福力"即善威。"法力"即智威。三句摄佛世尊法,"十波罗蜜"此摄成佛法。
202. 如大海边因一切地自在故。以"无荒无相无刺"三句说无盗故说"无贼"等。"恶触义"即以碰触苦触性荒。"灾难缘义"即无益因性相。以"无荒"等说无独行贼,以"无乱"说无群行贼故为示说"成群"等。"不可摧"即不可障碍任何不可遮止不可从处驱。"敌"即欲害对敌,此说不显现敌对人。"反敌"即反对敌,此说显现敌对人。不能摧,但自得损害灾难且说弟子性。
于"业"等中,业即为佛性作积相转福资粮。故说"十万劫增"等。业等即彼福资粮作时不动固住相应善立足相他不可摧示相性,彼相性唯彼相故注说"业等即......大士相"。住行足固住性为相。足等于地放,足底一切分触,等举,故善平等一切分立足为彼故称善立足,彼性称善立足性为相。因善平等触地即成彼等彼处固住,说"业等"。"相功德"即相得利,相转业功德果义。等流果已修。

203.Kammādibhedeti kammakammasarikkhakalakkhaṇa lakkhaṇānisaṃsavisaññite vibhāge. Gāthābandhaṃ sandhāya vuttaṃ, attho pana apubbaṃ natthīti adhippāyo. Porāṇakattherāti aṭṭhakathācariyā. Vaṇṇanāgāthāti thomanāgāthā vuttamevatthaṃ gahetvā thomanāvasena pavattattā. Aparabhāgetherā nāma pāḷiṃ, aṭṭhakathañca potthakāropanavasena samāgatā mahātherā, ye sāṭṭhakathaṃ piṭakattayaṃ potthakāruḷhaṃ katvā saddhammaṃ addhaniyaciraṭṭhitikaṃ akaṃsu. Ekapadikoti ‘‘daḷhasamādāno ahosī’’tiādipāṭhe ekekapadagāhī. Atthuddhāroti tadatthassa sukhaggahaṇatthaṃ gāthābandhavasena uddharaṇato atthuddhārabhūto, tayidaṃ pāḷiyaṃ āgatapadāni gahetvā gāthābandhavasena tadatthavicāraṇabhāvadassanaṃ, na pana dhammabhaṇḍāgārikena ṭhapitabhāvapaṭikkhipananti daṭṭhabbaṃ.

Kusaladhammānaṃ vacīsaccassa bahukārataṃ, tappaṭipakkhassa ca musāvādassa mahāsāvajjataṃ dassetuṃ anantarameva kusalakammapathadhamme vadantopi tato vacīsaccaṃ nīharitvā katheti sacceti vā sannidhāneva ‘‘dhamme’’ti vuccamānā kusalakammapathadhammā eva yuttāti vuttaṃ ‘‘dhammeti dasakusalakammapathadhamme’’ti. Gobalībaddañāyena vā ettha attho veditabbo. Indriyadamaneti indriyasaṃvare. Kusalakammapathagghaṇenassa vārittasīlameva gahitanti itarampi saṅgahetvā dassetuṃ saṃyamasseva gahaṇaṃ katanti ‘‘saṃyameti sīlasaṃyame’’ti vuttaṃ. Suci vuccati puggalo yassa dhammassa vasena, taṃ soceyyaṃ, kāyasucaritādi. Etasseva hi vibhāgassa dassanatthaṃ vuttampi cetaṃ puna vuttaṃ, manosoceyyaggahaṇena vā jhānādiuttarimanussadhammānampi saṅgaṇhanatthaṃ soceyyaggahaṇaṃ. Ālayabhūtanti samathavipassanānaṃ adhiṭṭhānabhūtaṃ. Uposathakammanti uposathadivase samādiyitvā samācaritabbaṃ puññakammaṃ uposatho sahacaraṇañāyena. ‘‘Avihiṃsāyāti sattānaṃ aviheṭhanāyā’’ti vadanti, taṃ pana sīlaggahaṇeneva gahitaṃ. Tasmā avihiṃsāyāti karuṇāyāti attho. Avihiṃsāggahaṇeneva cettha appamaññāsāmaññena cattāropi brahmavihārā upacārāvatthā gahitā lakkhaṇahāranayena. Sakalanti anavasesaṃ paripuṇṇaṃ. Evamettha kāmāvacarattabhāvapariyāpannattā lakkhaṇassa taṃsaṃvattanikakāmāvacarakusaladhammā eva pāramitāsaṅgahapuññasambhārabhūtakāyasucaritādīhi dvādasadhā vibhattā eva. Gāthāyaṃ ‘‘sacce’’tiādinā dasadhā saṅgayha dassitā. Esa nayo sesalakkhaṇepi.

Aṃnubhīti gāthāsukhatthaṃ akāraṃ sānunāsikaṃ katvā vuttaṃ. Byañjanāni lakkhaṇāni ācikkhantīti veyañjanikā.Vikkhambhetabbanti paṭibāhitabbaṃ tassāti mahāpurisassa, tassa vā mahāpurisalakkhaṇassa. Lakkhaṇasīsena cettha taṃsaṃvattanikapuññasambhāro vuccati.

Pādatalacakkalakkhaṇavaṇṇanā



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203. "业等差别"即业、业等、相、相功德名差别。关于偈颂说,义无新义。"古长老"即注师。"赞偈"即颂偈因取已说义依赞转。"后长老"即依经、注书写集会大长老,彼等作有注三藏书写而使正法长住。"单句"即于"固受持"等文一一句取。"义出"即为彼义易取依偈颂出成义出,此显示取经来句依偈颂彼义观察性,不见法藏师置性遮止。
为示善法语谛多助,彼对治妄语大罪,次说善业道法从彼出语谛说真故近"法"说善业道法应故说"法即十善业道法"。或此义应知如牛迹理。"根调伏"即根律仪。以善业道摄彼离戒,为示摄余故摄律仪故说"律仪即戒律仪"。"净"说人依何法,彼净性,身善行等。唯此差别示故说此复说,或以意净摄禅等上人法故摄净。"所依"即止观住立。"布萨业"即布萨日受持应作福业布萨共行理。说"不害即有情不恼害",彼已以戒摄。故不害即悲义。以不害摄此依相摄理四梵住近分。"全"即无余圆满。如是此因属欲界身故相,彼转欲界善法以波罗蜜摄福资粮身善行等分十二。偈中以"真"等摄十示。此理余相亦。
"阿姆"依偈安乐义作有鼻音说。相占师说相。"应摧"即应遮彼大士,或彼大士相。以相首说彼相转福资粮。
足底轮相释

204.Bhayaṃ nāma bhīti, taṃ pana ubbijjanākārena, uttasanākārena ca pavattiyā duvidhanti āha ‘‘ubbegabhayañceva uttāsabhayañcā’’ti. Tadubhayampi bhayaṃ vibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Apanūditāti yathā corādayo viluppanabandhanādīni parassa na karonti, katañca paccāharaṇādinā paṭipākatikaṃ hoti, evaṃ yathā ca caṇḍahatthiādayo dūrato parivajjitā honti, aparivajjite tassa yathā ṭhāne ṭhitehi abhibhavo na hoti, evaṃ apanūditā. Ativāhetīti atikkāmeti. Taṃ ṭhānanti taṃ sāsaṅkaṭṭhānaṃ. Asakkontānanti upayogatthe sāmivacanaṃ, asakkonteti attho. Asakkontānanti vā anādare sāmivacanaṃ. Saha parivārenāti saparivāraṃ. Tattha kiñci deyyadhammaṃ dento yadā tassa parivārabhāvena aññampi deyyadhammaṃ deti, evaṃ tassa taṃ dānamayaṃ puññaṃ saparivāraṃ nāma hoti.

Tamatthaṃ vitthārena dassetuṃ ‘‘tattha anna’’ntiādi vuttaṃ. Tattha yathā deyyadhammaṃ tassa annadānassa parivāro, evaṃ tassa sakkaccakaraṇaṃ pīti dassento ‘‘atha kho’’tiādimāha. Yāgubhattaṃ datvāva adāsīti yojanā. Esa nayo ito paratopi. Suttaṃ vaṭṭetīti cīvarassa sibbanasuttakaṃ duvaṭṭativaṭṭādivasena vaṭṭitaṃ akāsi. Rajananti alliādirajanavatthuṃ. Paṇḍupalāsanti rajanupagameva paṇḍuvaṇṇaṃ palāsaṃ.

Heṭṭhimānīti annādīni cattāri. Nisadaggahaṇeneva nisadapotopi gahito. Cīnapiṭṭhaṃ sindhurakacuṇṇaṃ. Kojavanti uddalomiekantalomiādikojavattharaṇa. Suvibhattaantarānīti suṭṭhu vibhattaantarāni, etena cakkāvayavaṭṭhānānaṃ suparicchinnataṃ dasseti.

Laddhābhisekā khattiyā attano vijite visavitāya brāhmaṇādike catūhi saṅgahavatthūhi rañjetuṃ sakkonti, na itarāti āha ‘‘rājānoti abhisittā’’ti. Rājato yathāladdhagāmanigamādiṃ issaravatāya bhuñjantīti bhojakā, tādiso bhogo etesaṃ atthi , tattha vā niyuttāti bhogikā, te eva ‘‘bhogiyā’’ti vuttā. Saparivāraṃ dānanti vuttanayena saparivāradānaṃ. Jānātūti ‘‘sadevako loko jānātū’’ti iminā viya adhippāyena nibbattaṃ cakkalakkhaṇanti lakkhaṇasseva kammasarikkhatā dassitā. Evaṃ sati tikameva siyā, na catukkaṃ, tasmā cakkalakkhaṇassa mahāparivāratāya ñāpakanimittabhāvo kammasarikkhakaṃ nāma. Tenevāha ‘‘saparivāraṃ…pe… jānātūti nibbatta’’nti. ‘‘Dīghāyukatāya taṃ nimitta’’nti (dī. ni. 3.207) ca vakkhati, tathā ‘‘taṃ lakkhaṇaṃ bhavati tadatthajotaka’’nti (dī. ni. 3.221) ca. Nissandaphalaṃ pana paṭipakkhābhibhavo daṭṭhabbo. Tenevāha gāthāyaṃ ‘‘sattumaddano’’ti.



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204. "怖"即惧,彼依惊吓相、恐怖相转二种故说"惊怖及恐怖"。为以差别示彼二怖说"此中"等。"除遣"即如贼等不作抢夺缚等于他,作亦以还等恢复,如是如恶象等远离,不离其如所住不被胜,如是除遣。"超越"即超出。"彼处"即彼有畏处。"不能者"对格词属格,即不能义。或"不能者"不敬属格。"与眷属"即有眷属。此中施某施物时若施其眷属性其他施物,如是彼施福有眷属。
为广示彼义说"此中食"等。此中如施物为彼食施眷属,如是彼恭敬作为示说"然"等。施粥饭已施,此配合。此理于后亦。"捻线"即衣缝线作二捻等捻。"染"即胆等染物。"黄叶"即可染黄色叶。
"下"即食等四。以石磨摄石磨子。支那粉即辛头罗粉。"褐毯"即羊毛单毛等褐覆。"善分间"即善分间,此示轮支处善界定。
得灌顶剎帝利能以四摄事染自界内婆罗门等,非余故说"王即灌顶"。享依王所得村镇等威力故享者,彼等有彼享,或司彼故享官,彼即说"享者"。"有眷属施"即如说有眷属施。"知"即如"天人世间知"此意生轮相故示唯相业等性。如是唯有三非四,故轮相大眷属能知相性名业等。故说"有眷属......知生"。又说"彼长寿相"及"彼相有显彼义"。等流果应见胜对碍。故偈说"摧敌"。

205.Etanti etaṃ gāthābandhabhūtaṃ vacanaṃ, taṃ panatthato gāthā evāti āha ‘‘imā tadatthaparidīpanā gāthā vuccantī’’ti.

Puratthāti vā ‘‘pure’’ti vuttatopi pubbe. Yasmā mahāpuriso na atītāya ekajātiyaṃ, nāpi katipayajātīsu, atha kho purimapurimatarāsu tathāva paṭipanno, tasmā tattha paṭipattiṃ dassetuṃ ‘‘pure puratthā’’ti vuttaṃ. Imissāpi jātiyaṃ atītakālavasena ‘‘purepuratthā’’ti vattuṃ labbhāti tato visesanatthaṃ ‘‘purimāsu jātīsū’’ti vuttanti āha ‘‘imissā’’tiādi. Keci ‘‘imissā jātiyā pubbe tusitadevaloke katakammapaṭikkhepavacana’’nti vadanti, taṃ tesaṃ matimattaṃ tattha tādisassa katakammassa abhāvato. Apanūdanoti apanetā. Adhimuttoti yuttapayutto.

Puññakammenāti dānādipuññakammena. Evaṃ santeti satamattena puññakammena ekekaṃ lakkhaṇaṃ nibbatteyya, evaṃ sati. Na rocayiṃsūti kevalaṃ satamattena puññakammena lakkhaṇanibbattiṃ na rocayiṃsu aṭṭhakathācariyā. Kathaṃ pana rocayiṃsūti āha ‘‘anantesu panā’’tiādi. Ekekaṃ kammanti ekekaṃ dānādipubbakammaṃ. Ekekaṃ sataguṇaṃ katvāti anantāsu lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādipuññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ ‘‘sata’’nti adhippetaṃ, tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvacanoti dasseti ‘‘satagghi sataṃ devamanussā’’tiādīsu viya. Tenāha ‘‘tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū’’ti.

Āyatapaṇhitāditilakkhaṇavaṇṇanā

206.Sarasacuti nāma jātassa sattassa yāvajīvaṃ jīvitvā pakatiyā maraṇaṃ. Ākaḍḍhajiyassa dhanudaṇḍassa viya pādānaṃ antomukhaṃ kuṭilatāya antovaṅkapādatā. Bahimukhaṃ kuṭilatāya bahivaṅkapādatā. Pādatalassa majjhe ūnatāya ukkuṭikapādatā. Aggapādena khañjanakā aggakoṇḍā. Paṇhippadesena khañjanakā paṇhikoṇḍā. Unnatakāyenāti anonatabhāvena samussitasarīrena . Muṭṭhikatahatthāti āvudhādīnaṃ gahaṇatthaṃ katamuṭṭhihatthā. Phaṇahatthakāti aññamaññaṃ saṃsaṭṭhaṅgulihatthā. Idamettha kammasarikkhakanti idaṃ imesaṃ tiṇṇampi lakkhaṇānaṃ tathāgatassa dīghāyukatāya ñāpakanimittabhāvo ettha āyatapaṇhitā, dīghaṅgulitā brahmujugattatāti etasmiṃ lakkhaṇattaye kammasarikkhakattaṃ. Nissandaphalaṃ pana anantarāyatādi daṭṭhabbaṃ.

207. Bhāyitabbavatthunimittaṃ uppajjamānampi bhayaṃ attasinehahetukaṃ pahīnasinehassa tadabhāvatoti āha ‘‘yathā mayhaṃ maraṇato bhayaṃ mama jīvitaṃ piya’’nti. Suciṇṇenāti suṭṭhu katūpacitena sucaritakammunā.

Cavitvāti saggato cavitvā. ‘‘Sujātagatto subhujo’’ti ādayo sarīrāvayavaguṇā imehi lakkhaṇehi avinābhāvinoti dassetuṃ vuttā. Cirayapanāyāti attabhāvassa cirakālaṃ pavattanāya. Tenāha ‘‘dīghāyukabhāvāyā’’ti. Tatoti cakkavattī hutvā yāpanato. Vasippattoti jhānādīsu vasībhāvañceva cetovasibhāvañca patto hutvā, kathaṃ iddhibhāvanāya iddhipādabhāvanāyāti attho. Yāpeti cirataranti yojanā.

Sattussadatālakkhaṇavaṇṇanā



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205. "此"即此偈颂语,彼义即偈故说"说此义明偈"。
"前"或"前"说亦前。因大士非过去一生,亦非少数生,然前前如是行,故为示彼行说"前前"。此生亦依过去时说"前前"可,故为差别说"前生"故说"此"等。有说"此生前兜率天所作业遮止语",彼唯彼等意因彼如是所作业无。"除"即除者。"趣向"即相应。
"福业"即施等福业。"如是"即百量福业生一一相,如是。"不喜"即注师不喜仅百量福业相生。何故喜说"然无量"等。"一一业"即一一施等前业。"一一作百倍"即无量世界所有有情,彼等一切各百次作施等福业几许,从彼一一福业大士作百倍说"百",故此百字多性,非数说如"百值百天人"等。故说"故喜百福相此义"。
足跟长等三相释
206. "自死"即生有情尽寿活依自然死。如牵弓弓杖足内向曲内曲足。外向曲外曲足。足底中凹跷足。前足跛前跛。跟处跛跟跛。"直身"即不曲以直身。"握拳手"即为握武器等作握拳手。"蛇手"即互缠指手。"此此业等"即此此三相如来长寿能知相性于此足跟长、指长、身直此三相业等性。等流果应见无障等。
207. 可怖事缘生怖亦依自爱因,舍爱彼无故说"如我死怖我命爱"。"善积"即善作增善行业。
"死"即天死。"善生支善臂"等身支功德示与此相不离故说。"长时"即身体长时转。故说"长寿性"。"彼"即作转轮王活命。"得自在"即得禅等自在及心自在,云何神变修神足修义。配合"活甚久"。
七隆起相释

208. Raso jāto etesanti rasitāni, mahārasāni. Tenāha ‘‘rasasampannāna’’nti. Piṭṭhakhajjakādīnīti pūpasakkhalimodakādīni. Ādi-saddena pana kadaliphalādiṃ saṅgaṇhāti. Piṭṭhaṃ pakkhipitvā pacitabbapāyasaṃ piṭṭhapāyasaṃ. Ādi-saddena tathārūpabhojjayāguādiṃ saṅgaṇhāti.

Idha kammasarikkhakaṃ nāma sattussadatālakkhaṇassa paṇītalābhitāya ñāpakanimittabhāvo. Iminā nayena tattha tattha lakkhaṇe kammasarikkhakaṃ niddhāretvā yojetabbaṃ.

209.Uttamo aggarasadāyakoti sabbasattānaṃ uttamo lokanātho aggānaṃ paṇītānaṃ rasānaṃ dāyako. Uttamānaṃ aggarasānanti paṇītesupi paṇītarasānaṃ. Khajjabhojjādijotakanti khajjabhojjādilābhajotakaṃ. Lābhasaṃvattanikassa kammassa phalaṃ ‘‘lābhasaṃvattanika’’nti kāraṇūpacārena vadati. Tadatthajotakanti vā tassa paṇītabhojanadāyakattasaṅkhātassa atthassa jotakaṃ. Tadādhigacchatīti ettha ā-kāro nipātamattanti āha ‘‘taṃ adhigacchatī’’ti. Lābhiruttamanti ra-kāro padasandhikaro.

Karacaraṇādilakkhaṇavaṇṇanā

210.Pabbajitaparikkhāraṃ pattacīvarādiṃ gihiparikkhāraṃ vatthāvudhayānasayanādiṃ.

Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthasaṃvaḍḍhanakathāyāti hitāvahakathāya. Kathāgahaṇañcettha nidassanamattaṃ. Paresaṃ hitāvaho kāyapayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacīpayogavaseneva atthacariyā vuttā.

Samānattatāyāti sadisabhāve samānaṭṭhāne ṭhapanena, taṃ panassa samānaṭṭhāne ṭhapanaṃ attasadisatākaraṇaṃ, sukhena ekasambhogatā, attano sukhuppattiyaṃ; tassa ca dukkhuppattiyaṃ tena attano ekasambhogatāti āha ‘‘samānasukhadukkhabhāvenā’’ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti taṃ dassento ‘‘ekāsane’’tiādimāha. Na hi sakkā ekaparibhogo kātuṃ jātiyā hīnattā. Tathā akariyamāneca so kujjhati bhogena adhikattā, tasmā dussaṅgaho. Na hi so ekaparibhogaṃ icchati jātiyā hīnabhāvato. Na akariyamāne ca kujjhati bhogena hīnabhāvato. Ubhohīti jātibhogehi. Sadisopi susaṅgaho ekasadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassābhāvato. Adīyamānepi kismiñci āmise akariyamānepi saṅgahe. Na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi…pe… hoti.Evarūpanti gihī ce, ubhohi sadisaṃ; pabbajito ce, sīlavantanti adhippāyo.

Susaṅgahitāvahontīti suṭṭhu saṅgahitā eva honti daḷhabhattibhāvato. Tenāha ‘‘na bhijjantī’’ti.

Dānādisaṅgahakammanti dānādibhedaṃ parasaṅgaṇhanavasena pavattaṃ kusalakammaṃ.



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208. "有味"即有味,大味。故说"具味"。"面食粮等"即糕饼莫达迦等。以等字摄香蕉果等。置面煮粥名面粥。以等字摄如是食粥等。
此中业等即七隆起相胜得能知相性。以此理于彼彼相应抉择配业等。
209. "最上胜味施者"即一切有情最上世间导师胜妙味施者。"最上胜味"即妙中妙味。"示食嚼等"即示食嚼等得。以因称说得生名"得生"。或"示彼义"即示彼施胜食义。"得彼"此中长音仅虚字故说"得彼"。"得最上",罗字连字。
手足等相释
210. 出家资具即钵衣等居士资具即衣武器车床等。
"一切"即一切利益。"污"即住污性。如油涂即如百洗油涂。"义增语"即有益语。语摄此仅示例。为他有益身业亦义行。注中唯依语业说义行。
"同等"即同性以置同处,彼置同处即作同己,一乐,己乐生;彼苦生己一乐故说"同苦乐性"。彼同苦乐以同坐等显故示说"一座"等。不能作一受用因生下。如是不作彼怒因受用胜,故难摄。彼不欲一受用因生下性。不作不怒因受用下性。"二"即生受用。同亦善摄唯以一同性与他共一受用期,不作亦彼无怒故。不取亦某资具不作摄。不以恶心看因贤性。从彼受用亦......。"如是"即若居士,二同;若出家,持戒义。
"成善摄"即善摄因坚信性。故说"不破"。
"施等摄业"即施等差别依摄他转善业。

211.Anavaññātena aparibhūtena sambhāvitena. Pamodo vuccati hāso, na appamodenāti ettha paṭisedhadvayena so eva vutto. So ca odagyasabhāvattā na dīno dhammūpasañhitattā na gabbhayuttoti āha ‘‘na dīnena na gabbhitenāti attho’’ti. Sattānaṃ agaṇhanaguṇenāti yojanā.

Atiruciranti ativiya rucirakataṃ, taṃ pana passantānaṃ pasādāvahanti āha ‘‘supāsādika’’nti. Suṭṭhu chekanti ativiya sundaraṃ. Vidhātabboti vidhātuṃ sandisituṃ sakkuṇeyyo. Piyaṃ vadatīti piyavadū yathā ‘‘sabbavidū’’ti. Sukhameva sukhatā, taṃ sukhataṃ. Dhammañcaanudhammañcāti lokuttaradhammañceva tassa anurūpapubbabhāgadhammañca.

Ussaṅkhapādādilakkhaṇavaṇṇanā

212.‘‘Atthūpasaṃhita’’nti iminā vaṭṭanissitā dhammakathā vuttāti āha ‘‘idhalokaparalokatthanissita’’nti. ‘‘Dhammūpasaṃhita’’nti iminā vivaṭṭanissitā, tasmā dasakusalakammapathā vivaṭṭasannissayā veditabbā. Nidaṃsesīti sandassesi te dhamme paccakkhe katvā pakāsesi. Nidaṃsanakathanti pākaṭakaraṇakathaṃ. Jeṭṭhaṭṭhena aggo, pāsaṃsaṭṭhena seṭṭho, pamukhaṭṭhena pāmokkho, padhānaṭṭhena uttamo, hitasukhatthikehi pakārato varaṇīyato rajanīyato pavaroti evaṃ atthavisesavācīnampi ‘‘aggo’’tiādīnaṃ padānaṃ bhāvatthassa bhedābhāvato ‘‘sabbāni aññamaññavevacanānī’’ti āha.

Uddhaṅgamanīyāti suṇantānaṃ uparūpari visesaṃ gamentīti uddhaṅgamanīyā. Saṅkhāya adho piṭṭhipādasamīpe eva patiṭṭhitattā adhosaṅkhā pādā etassāti adhosaṅkhapādo. Saṅkhāti ca gopphakānamidaṃ nāmaṃ.

213.Dhammadānayaññanti dhammadānasaṅkhātaṃ yaññaṃ.

Suṭṭhusaṇṭhitāti sammadeva saṇṭhitā. Piṭṭhipādassa upari pakatiaṅgulena caturaṅgule jaṅghāpadese nigūḷhā apaññāyamānarūpā hutvā ṭhitāti attho.

Eṇijaṅghalakkhaṇavaṇṇanā

214.Sippanti sikkhitabbaṭṭhena ‘‘sippa’’nti laddhanāmaṃ sattānaṃ jīvikāhetubhūtaṃ ājīvavidhiṃ. Jīvikatthaṃ, sattānaṃ upakāratthañca veditabbaṭṭhena vijjā, mantasatthādi. Caranti tena sugatiṃ, sukhañca gacchantīti caraṇaṃ. Kammassakatāñāṇaṃ uttarapadalopena ‘‘kamma’’nti vuttanti āha ‘‘kammanti kammassakatājānanapaññā’’ti. Tāni cevāti pubbe vuttahatthiādīni ceva. Satta ratanānīti muttādīni satta ratanāni. Ca-saddena rañño upabhogabhūtānaṃ vatthaseyyādīnaṃ saṅgaho. Rañño anucchavikānīti rañño paribhuñjanayogyāni. Sabbesanti ‘‘rājārahānī’’tiādinā vuttānaṃ sabbesaṃyeva ekajjhaṃ gahaṇaṃ. Buddhānaṃ parisā nāma odhiso anodhiso ca samitapāpā, tathatthāya paṭipannā ca hotīti vuttaṃ ‘‘samaṇānaṃ koṭṭhāsabhūtā catasso parisā’’ti.

Sippādivācananti sippānaṃ sikkhāpanaṃ. Pāḷiyampi hi ‘‘vācetā’’ti vācanasīsena sikkhāpanaṃ dassitaṃ. Ukkuṭikāsananti taṃtaṃveyyāvaccakaraṇena ukkuṭikassa nisajjā. Payojanavasena gehato gehaṃ gāmato gāmaṃ jaṅghāyo kilametvā pesanaṃ jaṅghapesanikā. Likhitvā pātitaṃ viya hoti aparipuṇṇabhāvato. Anupubbauggatavaṭṭitanti gopphakaṭṭhānato paṭṭhāya yāva jāṇuppadesā maṃsūpacayassa anukkamena samantato vaḍḍhitattā anupubbena uggataṃ hutvā suvaṭṭitaṃ. Eṇijaṅghalakkhaṇanti saṇṭhānamattena eṇimigajaṅghāsadisajaṅghalakkhaṇaṃ.



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211. "不轻"即不被轻,被尊。说喜为乐,"不不乐"此中双遮说彼。彼由喜性非卑,由法相应非慢故说"非卑非慢义"。配合"不取有情德"。
"极可爱"即极作可爱,彼生见者净故说"善净"。"善巧"即极妙。"应作"即能作指示。"说爱"即爱语如"一切知"。乐即乐性,彼乐性。"法及随法"即出世间法及彼相应前分法。
足高等相释
212. 以"义相应"说轮回依法语故说"此世他世义依"。以"法相应"说出离依,故十善业道应知出离所依。"示"即示现彼法作明显开示。"示现语"即显明语。首义为胜,赞义为最,上义为主,主义为上,由求益乐者如是应取应爱为胜,如是义差别语"胜"等词义无差别故说"一切互同义"。
"向上"即听者上上胜向上。因于脚掌附近住故足下踝有彼故下踝足。踝为踝骨名。
213. "法施祭"即名法施祭。
"善住"即正住。于足背上常指四指足胫处隐不见形而住义。
黄羚足胫相释
214. "工"即因学义得名有情活命因活命方法。因应知利益有情义为明、咒术等。由彼行善趣乐故行。业自业知智略后词说"业"故说"业即业自业知慧"。"彼等"即前说象等。"七宝"即珠等七宝。以及字摄王受用衣床等。"王适"即王受用应。"一切"即"王应"等说一切总摄。佛众即限不限寂灭罪,为彼而行故说"沙门部分四众"。
"工等说"即教工。经中以"说"说首示教。"蹲坐"即作彼彼侍者蹲坐。"足使者"即依用于家家乡乡疲劳足使。如划落因不圆满。"次第高圆"即从踝处始乃至膝处肉增次第周遍增故次增成善圆。"黄羚足胫相"即形相如黄羚足胫相。

215.‘‘Yatupaghātāyā’’ti ettha ta-kāro padasandhikaro, anunāsikalopena niddesoti āha ‘‘ya’’ntiādi. ‘‘Uddhaggalomā sukhumattacotthatā’’ti vuttattā codakena ‘‘kiṃ pana aññena kammena aññaṃ lakkhaṇaṃ nibbattatī’’ti codito, ācariyo ‘‘na nibbattatī’’ti vatvā ‘‘yadi evaṃ idha kasmā lakkhaṇantaraṃ kathita’’nti antolīnameva codanaṃ pariharanto ‘‘yaṃ pana nibbattatīti…pe… idha vutta’’nti āha. Tattha yaṃ pana nibbattatīti yaṃ lakkhaṇaṃ vuccamānalakkhaṇanibbattakena kammunā nibbattati. Taṃ anubyañjanaṃ hotīti taṃ lakkhaṇaṃ vuccamānassa lakkhaṇassa anukūlalakkhaṇaṃ nāma hoti. Tasmā tena kāraṇena idha eṇijaṅghalakkhaṇakathane ‘‘uddhaggalomā sukhumattacotthatā’’ti lakkhaṇantaraṃ vuttaṃ.

Sukhumacchavilakkhaṇavaṇṇanā

216.Samitapāpaṭṭhenasamaṇaṃ, na pabbajjāmattena. Bāhitapāpaṭṭhena brāhmaṇaṃ, na jātimattena.

Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā bhagavā ‘‘mahāpañño’’tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā.

Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassā kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātīti mahāpaññā’’tiādimāha. Tattha hetumahantatāya, paccayamahantatāya, nissayamahantatāya, pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 1.6) ākaṅkheyyasuttādīsu (ma. ni. 

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215. "为害彼"此中塔音连字,以鼻音省略说故说"彼"等。因说"上毛细皮覆"故问者问"何一业生一相",阿阇梨说"不生"已,如是"此何说余相"内含问答说"然生者......此说"。此中"然生者"即说相生业所生相。"彼随相"即彼相名说相顺相。故彼因此黄羚足胫相说中说"上毛细皮覆"余相。
细皮相释
216. 以寂罪义沙门,非仅出家。以除罪义婆罗门,非仅生。
摄大义故有大慧为彼故大慧。余句此理故说"具大慧等义"。"差别"即以具大慧等故世尊称"大慧"等,彼等大慧等此差别此异。
任何殊胜无色法大性应依业成知故示彼业成说"摄大戒蕴故大慧"等。此中应知因大性,缘大性,依大性,差别大性,业大性,果大性,功德大性故戒蕴大性。此中因无贪等。缘惭愧信念精进等。依声闻菩提独觉菩提正等菩提定性,及具彼人胜。差别行止等分。业以彼分等断对碍。功德可爱可意等。此此略,广见清净道,欲经等。;

1.65) ca āgatanayeneva veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ vitthāretvā veditabbā. Ṭhānāṭhānānaṃ pana mahāvisayatāya, sā bahudhātukasutte āgatanayena veditabbā. Vihārasamāpattiyo samādhikkhandhaniddhāraṇanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgahato, so saccavibhaṅga- (vibha. 189) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189) āgatanayena, satipaṭṭhānā dīnaṃ satipaṭṭhānavibhaṅgādīsu, (vibha. 355) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 355) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa, mahato sukhassa, mahato atthassa, mahato yogakkhemassa nibbattibhāvato, santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato, mahāvisayato, mahākiccato, mahānubhāvato, mahānibbattito ca, nibbānassa madanimmadanādimahattasiddhito mahantatā veditabbā.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ‘‘ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho. Ekavidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ ekekassa khandhassa atītādibhedavasenāpi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā ‘‘idaṃ cakkhāyatanaṃ nāma…pe...idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā’’ti evaṃ āyatanānaṃ nānattaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve dhātuyo catubhūmikā’’ti evaṃ nānādhātūsu ñāṇaṃ pavattati, tayidaṃ upādinnakadhātuvasena vuttaṃ. Paccekabuddhānampi hi dvinnañca aggasāvakānaṃ upādinnakadhātūsu evaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Anupādinnakadhātūnaṃ pana lakkhaṇādimattameva jānanti, na nānākaraṇaṃ. Sabbaññubuddhānameva pana ‘‘imāya nāmadhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa bahalattaco , imassa tanutaco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, imassa pītakaṃ, lohitakaṃ, odātaṃ, sugandhaṃ, duggandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, susaṇṭhānaṃ, dussaṇṭhānaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, kaṇho, nīlo, odāto hotī’’ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.


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依来修多智道应知。以此理如宜广应知定蕴等大性。处非处因大境,彼应依多界经来道知。住定以定蕴抉择理应知。圣谛因摄全教,彼应依谛分别及其注道,念住等依念住等分别及其注道,沙门果因生大利、大乐、大义、大离轭安稳,及寂静、胜妙、细微、非思域、智者所证性;神通因大资粮、大境、大业、大威力、大生;涅槃因醉除醉等大性成应知。
"广慧"此中亦应依说理知义。此差别 - 于异蕴智转故"此名色蕴......此名识蕴"如是依五蕴差别智转。于彼等亦"一种色蕴,十一种色蕴。一种受蕴,多种受蕴。一种想蕴。一种行蕴。一种识蕴,多种识蕴"如是依一一蕴过去等差别亦智转。如是"此名眼处......此名法处。此中十处欲界,二四地"如是依处异智转。"异界"即"此名眼界......此名意识界。此中十六界欲界,二界四地"如是于异界智转,此依取界说。独觉及二上首声闻于取界如是依差别智转,彼唯一分,非全分。无取界唯知相等,非差别。唯遍知佛"因此名界盛故此树干白,此黑,此光滑,此厚皮,此薄皮。此叶如是色形等。此花青,此黄、赤、白、香、臭。果小、大、长、圆、善形、恶形、光滑、粗涩、香、臭、甜、苦、酸、辛、涩。刺锐、不锐、直、曲、黑、青、白"依界异智转。


Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca nānāpabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññatabhāvesu tato eva itthipurisaattattaniyādivasena anupalabbhanasabhāvesu pakāresu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāya visayabhūtesu paccayuppannādivasena nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāya visayabhūtesu paccayādivasena nānāvidhesu dhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni ñāṇāni idamatthajotakānī’’ti (vibha. 726, 729, 731, 732, 734, 736, 739) tathā tathā paṭibhānato upatiṭṭhanato ‘‘paṭibhānānī’’ti laddhanāmesu nānāñāṇesu. ‘‘Puthunānāsīlakkhandhesū’’tiādīsu sīlassa puthuttaṃ vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthujjanasādhāraṇe dhamme samatikkammā’’ti, tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

Evaṃ visayavasena paññāya mahattaṃ, puthuttaṃ dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvaṃ dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā ṭhapetvā indriyasaṃvaraṃ tassa visuṃ vuttattā anavasesasīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitavikasitā viya pavattati, na evaṃ upekkhāsahagatā. Puna sīlakkhandhanti ariyasīlakkhandhamāha. ‘‘Samādhikkhandha’’ntiādīsupi eseva nayo.

Sabbaṃ taṃ rūpaṃ aniccato khippaṃ javatīti yā rūpadhamme ‘‘aniccā’’ti sīghavegena pavattati, paṭipakkhadūrabhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti asārakabhāvato attasāravirahato, niccasārādivirahato ca. Tulayitvāti tulanabhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīrayitvā. Vibhāvayitvāti yāthāvato pakāsetvā paccakkhaṃ katvā. Vibhūtaṃ katvāti pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhanirodhahetubhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.


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"异缘起"即依内外差别及异差别缘起支。因无明等支各名缘起。故行藏说"十二缘十二缘起"。"异空不得"即异自性无常实等空性,由此以女人男人我我所等不得自性诸相。此中玛音连字。"异义"即义无碍解境依缘生等异种义。"法"即法无碍解境依缘等异种法。"词"即彼等义法抉择语名异词。"辩"即义无碍等境依"此智明此义"如是如是辩故现故得名"辩"异智。"异多戒蕴"等中戒多性已说,余依说理易知故显。然非异一涅槃,彼依假说应取多性故说"超凡夫共法",以此明彼醉除醉等差别多性。
如是依境示慧大性、多性已,今为示依相应法喜性,依转相疾性,依业锐等性说"何喜慧"等。此中"多喜"即多喜。余句彼同义。"圆戒"即欢喜踊跃除根律仪彼别说故余戒圆满。与喜乐俱慧如开敷现于所缘,不如舍俱。再"戒蕴"说圣戒蕴。"定蕴"等亦此理。
"一切彼色无常速疾"即于色法"无常"速转,因对碍远前加行胜如帝释所掷金刚不错不迟于色蕴通无常相速,彼名疾慧义。余句亦此理。如是依相所缘观示疾慧已,为依强观示说"色"等。此中"灭义"即随所生处破故灭性。"怖义"即可怖性。"无实义"即无实性因无我实,及无常实等。"权衡"即以权衡观慧权衡。"度量"即以彼度量度量。"观察"即如实显示现见。"显明"即明显。"色灭"即于色蕴灭因涅槃倾向趣向流向。今为依顶观示疾慧再说"色"等。有说"依出起观"。


Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhapahānena veditabboti. ‘‘Khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ariyamaggā…pe… adhigatā hontī’’tiādi.

‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā, saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhapavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrāsamānaso , etena ādīnavānupassanamāha. ‘‘Ukkaṇṭhanabahulo’’ti pana iminā nibbidānupassanamāha , ‘‘aratibahulo’’tiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā ca suviññeyyameva.

217.Pabbajitaṃ upāsitāti ettha yādisaṃ pabbajitaṃ upāsato paññāpaṭilābho hoti, taṃ dassetuṃ ‘‘paṇḍitaṃ pabbajita’’nti vuttaṃ. Upāsanañcettha upaṭṭhānavasena icchitaṃ, na upanisīdanamattenāti āha ‘‘payirupāsitā’’ti. Atthanti hitaṃ. Abbhantaraṃ karitvāti abbhantaragataṃ katvā. Tenāha ‘‘atthayutta’’nti. Bhāvanapuṃsakaniddeso cāyaṃ, hitūpasañhitaṃ katvāti attho. Antara-saddo vā cittapariyāyo ‘‘yassantarato na santi kopā’’tiādīsu (udā. 20) viya. Tasmā atthantaroti hitajjhāsayoti attho.

Paṭilābhatthāya gatenāti paṭilābhatthāya pavattena, paṭilābhasaṃvattaniyenāti attho. Uppāde ca nimitte ca chekāti uppādavidhimhi ceva nimittavidhimhi ca kusalā. Uppādanimittakovidatāsīsena cettha lakkhaṇakosallameva dasseti. Atha vā sesalakkhaṇānaṃ nibbattiyā buddhānaṃ, cakkavattīnañca uppādo anumīyati, yāni tehi laddhabbaānisaṃsāni nimittāni , tasmiṃ uppāde ca nimitte ca anuminanādivasena chekā nipuṇāti attho. Ñatvā passissatīti ñāṇena jānitvā passissati, na cakkhuviññāṇenāti adhippāyo.

Atthānusāsanīsūti atthānaṃ hitānaṃ anusāsanīsu. Yasmā anatthapaṭivajjanapubbikā sattānaṃ atthapaṭipatti, tasmā anatthopi paricchijja gahetabbo, jānitabbo cāti vuttaṃ ‘‘atthānatthaṃ pariggāhakāni ñāṇānī’’ti, yato ‘‘āyupāyakosallaṃ viya apāyakosallampi icchitabba’’nti vuttaṃ.

Suvaṇṇavaṇṇalakkhaṇavaṇṇanā



我来为您直译这段巴利文：
智的锐性应以特胜断对碍知故"速断烦恼故锐慧"已,示彼等烦恼差别说"生欲寻"等。锐慧速通,其行不动故说"一座四圣道......得"等。
"一切行无常苦变法,有为缘生灭法坏法离贪法灭法"如实见故谛通成,非他故依因门示通达慧说"于一切行多惧"等。此中"多惧"即如说理于一切行数起惧。"多怖"即依智怖于一切行多怖心,此说过患观。以"多厌"说厌观,"多离"等说彼再再生。"外向"即向一切行外涅槃转智向,如是转解脱向。通达为通,彼有此,通达故通达,彼即慧通达慧。此中义未分别者,因前说理,显义故易知。
217. "侍出家"此中示侍何出家得慧说"智者出家"。此中侍依近侍欲,非唯近坐故说"亲近"。"义"即利。"作内"即作入内。故说"义相应"。此中性中显,即作合利义。或内字心差别如"内无忿"等。故义内即利意乐义。
"为得行"即为得转,生得义。"巧生相"即善生方及相方。以生相巧首示相善巧。或余相生由佛及转轮王生推测,彼等应得功德相,于彼生及相依推度等巧细义。"知见"即以智知见,非眼识意。
"义训诫"即利益训诫。因离非义行前有情义行,故非义亦应摄取应知故说"摄义非义智",故说"如命方善巧亦欲非方善巧"。
金色相释

218. Paṭisaṅkhānabalena kodhavinayena akkodhano, na bhāvanābalenāti dassetuṃ ‘‘na anāgāmimaggenā’’tiādi vuttaṃ. Evaṃ akkodhavasikattāti evaṃ maghamāṇavo viya na kodhavasaṃ gatattā. Nābhisajjīti kujjhanavaseneva na abhisajji. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Tenāha ‘‘kuṭilakaṇṭako viyā’’tiādi. So hi yattha laggati, taṃ khobhento eva laggati. Tattha tatthāti tasmiṃ tasmiṃ mammaṭṭhāne. Mammanti phuṭṭhamattepi rujjanaṭṭhānaṃ. Pubbuppattikoti paṭhamuppanno. Tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Tato balavatarāpatitthiyanāti sātisayaṃ laddhāsevanatāya tato byāpādāvatthāyapi balavatarā patitthiyanā paccatthikabhāvena thāmappattito.

Sukhumattharaṇādīti ādi-saddena paṇītabhojanīyādīnampi saṅgaho daṭṭhabbo bhojanadānassapi vaṇṇasampadānimittabhāvato. Tenāha bhagavā ‘‘bhojanaṃ bhikkhave dadamāno dāyako paṭiggāhakānaṃ…pe… āyuṃ deti, vaṇṇaṃ detī’’ti (a. ni. 5.37) tathā ca vakkhati ‘‘āmisadānena vā’’ti.

219. Ti adāsi. Devoti megho, pajjunno eva vā. Varataroti uttamataro. Pabbajjāya visadisāvatthādi bhāvato na pabbajjāti apabbajjā, gihibhāvo. Acchādenti kopīnaṃ paṭicchādenti etehīti acchādanāni, nivāsanāni, tesaṃ acchādanānañceva sesa vatthānañca kojavādi uttamapāvuraṇānañca. Vināsoti katassa kammassa avipaccitvā vināso.

Kosohitavatthaguyhalakkhaṇavaṇṇanā

220.Samānetāti sammadeva ānetā samāgametā. Rajje patiṭṭhitena sakkā kātuṃ bahubhatikasseva ijjhanato. Kattā nāma natthīti vajjaṃ paṭicchādentīti ānetvā sambandho, karonti vajjapaṭicchādanakammanti vā. Nanu vajjapaṭicchādanakammaṃ nāma sāvajjanti? Saccaṃ sāvajjaṃ saṃkiliṭṭhacittena paṭicchādentassa, idaṃ pana asaṃkiliṭṭhacittena parassa uppajjanakaanatthaṃ pariharaṇavasena pavattaṃ adhippetaṃ. ‘‘Ñātisaṅgahaṃ karontenā’’ti etena ñātatthacariyāvasena taṃ kammaṃ pavattatīti dasseti.

221.Amittatāpanāti amittānaṃ tapanasīlā, amittatāpanaṃ hotu vā mā vā evaṃsabhāvāti attho. Na hi cakkavattino puttānaṃ amittā nāma keci honti, ye te bhaveyyuṃ, cakkānubhāveneva sabbepi khattiyādayo anuvattakā tesaṃ bhavanti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Parimaṇḍalādilakkhaṇavaṇṇanā

222.Samanti samānaṃ. Tena tena loke viññātaguṇena samaṃ samānaṃ jānāti, yato tattha paṭipajjanavidhināva itarasmiṃ paṭipajjati. Sayaṃ jānātīti aparaneyyo hutvā sayameva jānāti. Purisaṃ jānātīti vā ‘‘ayaṃ seṭṭho, ayaṃ majjhimo, ayaṃ nihīno’’ti taṃ taṃ purisaṃ yāthāvato jānāti. Purisavisesaṃ jānātīti tasmiṃ tasmiṃ purise vijjamānaṃ visesaṃ jānāti, yato tattha tattha anurūpadānapadānādipaṭipattiyā yuttapattakārī hoti. Tenāha ‘‘ayamidamarahatī’’tiādi.

Sampattipaṭilābhaṭṭhenāti diṭṭhadhammikādisampattīnaṃ paṭilābhāpanaṭṭhena. Samasaṅgahakammanti samaṃ jānitvā tadanurūpaṃ tassa tassa saṅgaṇhanakammaṃ.

223.Tulayitvāti tīrayitvā. Paṭivicinitvāti vīmaṃsitvā. Nipuṇayogato nipuṇā, ativiya nipuṇā atinipuṇā, sā pana tesaṃ nipuṇatā saṇhasukhumā paññāti āha ‘‘sukhumapaññā’’ti.

Sīhapubbaddhakāyādilakkhaṇavaṇṇanā



我来为您直译这段巴利文：
218. 为示以思择力断忿不忿,非以修力故说"非不还道"等。"如是不忿自在"即如是如玛伽摩纳婆不为忿所制。"不恼"即唯不以忿恼。此中意指于忿生处所缘为结缘忿恼,非贪恼。故说"如曲刺"等。彼执处以动执。"此此"即彼彼要处。"要"即仅触生痛处。"先生"即先起。彼贪更强因得习故心坏。彼更强执因极得习故于彼贪位亦更强执因得敌性力。
"细敷具等"以等字应见摄胜食等因施食亦色圆因。故世尊说"诸比丘,施食者施受者......寿,施色"等。如是将说"或以物施"。
219. 三施。"天"即云,或雨神。"更胜"即最上。因出家不同位等性非出家即不出家,在家。"覆"即以此覆隐,下衣,彼等覆及余衣毛毯等上衣覆。"坏"即所作业未熟坏。
藏覆相释
220. "引"即善引集。住王位能作因多仆成就。"无作者"即配合"覆罪"或作覆罪业。岂覆罪业非有罪?实有罪对染心覆,此意说无染心转避他生非义。以"作亲摄"示彼业依亲义行转。
221. "恼敌"即恼敌性,有如是性不论恼敌与否义。转轮王子实无名敌,若有,以轮威力一切刹帝利等皆随顺彼等。
初诵分释竟。
圆满等相释
222. "等"即平等。以彼彼世所知德知平等,故依彼行道于余行。"自知"即不须他导自知。或"知人"即如实知"此胜,此中,此劣"彼彼人。"知人胜"即知彼彼人有胜,故于彼彼合施等行作应作。故说"此应此"等。
"得圆满义"即生现等圆满得义。"等摄业"即知平等依彼应摄彼彼业。
223. "衡"即度。"择"即观察。细用故细,极细故极细,彼等细性即细妙慧故说"细慧"。
狮前身等相释;

224.Khemakāmoti anupaddavakāmo. Kammassakatāñāṇaṃ sattānaṃ vaḍḍhiāvahaṃ sabbasampattividhāyakanti āha ‘‘paññāyāti kammassakatāpaññāyā’’ti.

Samantaparipūrānīti samantato sabbabhāgehi paripuṇṇāni. Tato eva ahīnāni anūnāni. Dhanādīhīti dhanadhaññādīhi.

225.Okappanasaddhā saddheyyavatthuṃ okkanditvā pakkhanditvā saddahanasaddhā. Sā eva pasādanīyavatthusmimpi abhippasīdanavasena pavattiyā pasādasaddhā.Pariyattisavanenāti sattānaṃ hitasukhāvahāya pariyattiyā savanena. Dhāraṇaparicayādīnaṃ taṃmūlakattā tathā vuttaṃ. Etesanti saddhādīnaṃ. Saha hānadhammenāti sahānadhammo, na sahānadhammoti asahānadhammo, tassa bhāvo asahānadhammatā, taṃ asahānadhammataṃ, aparihāniyasabhāvanti attho.

Rasaggasaggitālakkhaṇavaṇṇanā

226.Tilaphalamattampi bhojanaṃ. Sabbattha pharatīti sabbā rasāharaṇiyo anussarantaṃ sabhāvena sabbasmiṃ kāye pharati. Samā hutvā vahantīti avisamā ujukā hutvā pavattanti.

Ārogyakaraṇakammanti arogabhāvakaraṃ sattānaṃ aviheṭhanakammaṃ. Madhurādibhedaṃ rasaṃ gasati harati etehi, sayameva vā taṃ gasanti gilanti anto pavesentīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, te ettha santīti rasaggasaggī, tadeva lakkhaṇaṃ. Bhavati hi abhinnepi vatthusmiṃ taggatavisesāvabodhanatthaṃ bhinnaṃ viya katvā vohāro yathā ‘‘silāputtakassa sarīra’’nti . Rasaggasaggitāsaṅkhātaṃ vā lakkhaṇaṃ rasaggasaggilakkhaṇaṃ.

227.Vadha-saddo ‘‘attānaṃ vadhitvā vadhitvā rodatī’’tiādīsu (pāci. 879) bādhanatthopi hotīti tato visesanatthaṃ ‘‘māraṇavadhenā’’ti vuttaṃ, māraṇasaṅkhātena vadhenāti attho. Bādhanattho eva vā vadha-saddo, māraṇena, bādhanena cāti attho. Ubbādhanāyāti bandhanāgāre pakkhipitvā uddhaṃ uddhaṃ bādhanena. Tenāha ‘‘bandhanāgārappavesanenā’’ti.

Abhinīlanettādilakkhaṇavaṇṇanā



我来为您直译这段巴利文：
224. "欲安"即欲无难。业自业智生有情增长作一切圆满故说"以慧即业自业慧"。
"周遍圆满"即一切分周遍圆满。由此无缺无减。"财等"即财谷等。
225. "信解信"即于应信事投入信入信信。彼即于净信事依净信转故净信。"闻教"即闻生有情利乐教。持熟等以彼为根故如是说。"彼等"即信等。"与衰法"即与衰法,非与衰法故不与衰法,彼性不与衰法性,彼不与衰法性,即不衰性义。
味胜受相释
226. 如芝麻果量食。"遍一切"即一切味道逆流自性遍一切身。"平等运"即无不平正运转。
"作无病业"即作无病有情无害业。以此取甜等别味,或自取彼令入内故味取,味取胜味取胜,此有彼故味胜受,彼即相。因虽无分为显了彼德差别如分说如"石子身"。或名味胜受相味胜受相。
227. "害"字如"害己害己哭"等亦害义故为别义说"杀害",即名杀害义。或害字即害义,以杀以害义。"上害"即入牢狱上上害。故说"入牢狱"。
黑眼等相释

228.Visaṭanti kujjhanavasena vinisaṭaṃ katvā. Tenāha ‘‘kakkaṭako viyā’’tiādi. Visācīti virūpaṃ sācitakaṃ, vijimhanti attho. Tenāha ‘‘vaṅkakkhikoṭiyā’’ti , kuṭilaakkhikoṭipātenāti attho. Viceyya pekkhitāti ujukaṃ anoloketvā diṭṭhipātaṃ vicāretvā oloketvā. Tenāha ‘‘yo kujjhitvā’’tiādi. Paroti kujjhito. Na oloketi taṃ sammukhā gacchantaṃ kujjhitvā na oloketi, parammukhā. Viteyyāti virūpaṃ tiriyaṃ, viññūnaṃ olokanakkamaṃ vītikkamitvāti attho. Jimhaṃ anoloketvā ujukaṃ olokanaṃ nāma kuṭilabhāvakarānaṃ pāpadhammānaṃ abhājanaujukatacittatasseva hotīti āha ‘‘ujumano hutvā ujuṃ pekkhitā’’ti. Yathā ca ujuṃ pekkhitā hotīti ānetvā sambandho. Pasaṭanti ummīlanavasena sammadeva patthaṭaṃ. Vipulaṃ vitthatanti tasseva vevacanaṃ. Piyaṃ piyāyitabbaṃ dassanaṃ olokanaṃ etassāti piyadassano.

Kāṇoti akkhīni nimmīletvā pekkhanako. Kākakkhīti kekarakkho. Vaṅkakkhīti jimhapekkhanako. Āvilakkhīti ākuladiṭṭhipāto. Nīlapītalohitasetakāḷavaṇṇānaṃ vasena pañcavaṇṇo. Tattha pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā. ‘‘Pasādoti pana tesaṃ vaṇṇānaṃ pasannākāraṃ sandhāya vutta’’nti keci. Pañcavaṇṇo pasādoti pana yathāvuttapañcavaṇṇaparivāro, tehi vā paṭimaṇḍito pasādoti attho. Nettasampattikarānīti ‘‘pañcavaṇṇapasādatā tirohitavidūragatadassanasamatthatā’’ti evamādi cakkhusampadāya kāraṇāni. Lakkhaṇasatthe yuttāti lakkhaṇasatthe āyuttā sukusalā.

Uṇhīsasīsalakkhaṇavaṇṇanā

230.Pubbaṅgamoti ettha pubbaṅgamatā nāma pamukhatā, jeṭṭhaseṭṭhakabhāvo bahujanassa anuvattanīyatāti āha ‘‘gaṇajeṭṭhako’’tiādi.

Pubbaṅgamatāti pubbaṅgamassa kammaṃ. Yassa hi kāyasucaritādikammassa vasena mahāpuriso bahujanassa pubbaṅgamo ahosi, tadassa kammaṃ ‘‘pubbaṅgamatā’’ti adhippetaṃ, na pubbaṅgamabhāvo. Tenāha ‘‘idha kammaṃ nāma pubbaṅgamatā’’ti. Pītipāmojjenaparipuṇṇasīsoti pītiyā, pāmojjena ca sampuṇṇapaññāsīso bahulaṃ somanassasahagatañāṇasampayuttacittasamaṅgī eva hutvā vicarati. Mahāpurisoti mahāpurisajātiko.

231.Bahujananti sāmiatthe upayogavacananti āha ‘‘bahujanassā’’ti. Paribhuñjanaṭṭhena paṭibhogo, upayogavatthu paṭibhogo, tassa hitāti paṭibhogiyā. Desakālaṃ ñatvā tadupakaraṇūpaṭṭhānādi veyyāvaccakarā sattā. Abhiharantīti byāharanti. Tassa tassa veyyāvaccassa paṭiharaṇato pavattanakaraṇato paṭihāro, veyyāvaccakaro, tassa bhāvo paṭihārakanti āha ‘‘veyyāvaccakarabhāva’’nti. Visavanaṃ visavo, kāmakāro vasitā, so etassa atthīti visavīti āha ‘‘ciṇṇavasī’’ti.

Ekekalomatādilakkhaṇavaṇṇanā

232.Upavattatīti anukūlabhāvaṃ upecca vattati. Tenāha ‘‘ajjhāsayaṃ anuvattatī’’ti.

Ekekalomalakkhaṇanti ekekasmiṃ lomakūpe ekekalomatālakkhaṇaṃ. Ekekehi lomehīti aññesaṃ sarīre ekekasmimpi lomakūpe anekānipi lomāni uṭṭhahanti, na tathāgatassa. Tehi puna paccekaṃ lomakūpesu ekekeheva uppannehi kuṇḍalāvattehi padakkhiṇāvattakajātehi nicitaṃ viya sarīraṃ hotīti vuttaṃ ‘‘ekekalomūpacitaṅgavā’’ti.

Cattālīsādilakkhaṇavaṇṇanā



我来为您直译这段巴利文：
228. "散"即依忿使散。故说"如蟹"等。"邪"即异形斜,即曲义。故说"曲眼角",即曲眼角视义。"择视"即不直视择视路视。故说"谁忿"等。"他"即所忿。不视彼面前行忿不视,背面。"异"即异形横,即超越智者视法义。不曲直视名离曲性恶法直心者故说"直意直视"。如何直视者配合。"展"即依开展正。"广大"即彼同义。"可喜"即彼视见可爱故可喜见。
"瞎"即闭眼视者。"乌眼"即鸢目。"曲眼"即歪视者。"浊眼"即乱视路。依青黄赤白黑色五色。此中黄赤色依白轮道线,青白黑色依彼彼轮应知。有说"净即依彼等色净相说"。五色净即如说五色围,或彼庄严净义。"眼圆满作"即"五色净性见远近能性"等如是眼圆因。"善相论"即相论精通善巧。
顶髻头相释
230. "前导"此中前导性即首性,上首胜性多人应随故说"众上首"等。
"前导性"即前导业。因彼身善行等业故大士为多人前导,彼业意谓"前导性",非前导性。故说"此业名前导性"。"喜悦满头"即喜与悦满慧头多为喜俱智相应心具转。"大士"即大士种。
231. "多人"即宾格义主格故说"多人的"。依受用义受用,受用物受用,彼利故受用。知时地彼资具侍等服务者。"持来"即言说。因持来彼彼服务转作故执事,服务者,彼性执事性故说"服务性"。行走即行,所欲自在,彼有此故行走故说"熟自在"。
各一毛等相释
232. "随转"即近顺性转。故说"随意乐转"。
"各一毛相"即各一毛孔各一毛性相。"以各各毛"即余身一毛孔亦多毛生,如来不然。以彼又个别毛孔各一生螺旋右旋积如身故说"各一毛积身"。
四十等相释

234.Abhinditabbaparisoti parehi kenaci saṅgahena saṅgahetvā, yuttikāraṇaṃ dassetvā vā na bhinditabbapariso.

Apisuṇavācāyāti upayogatthe sāmivacanaṃ, pesuññassa paṭipakkhabhūtaṃ kusalakammaṃ. Pisuṇā vācā etassāti pisuṇavāco, tassa pisuṇavācassa puggalassa. Aparipuṇṇāti cattārīsato ūnabhāvena na paripuṇṇā. Viraḷāti savivarā.

Pahūtajivhādilakkhaṇavaṇṇanā

236.Ādeyyavācoti ādaragāravavasena ādātabbavacano. ‘‘Evameta’’nti gahetabbavacano sirasā sampaṭicchitasāsano.

Baddhajivhāti yathā sukhena parivattati, evaṃ sirādīhi palibuddhajivhā. Gūḷhajivhāti rasabahalatāya gūḷhagaṇḍasadisajivhā. Dvijivhāti agge kappabhāvena dvidhābhūtajivhā. Mammanāti apparippuṭatalāpā. Kharapharusakakkasādivasena saddo bhijjati bhinnakāro hoti. Vicchinditvā pavattassaratāya chinnassarā vā. Anekākāratāya bhinnassarā vā. Kākassa viya amanuññassaratāya kākassarā vā. Madhuroti iṭṭhe, kammaphalena vatthuno suvisuddhattā. Pemanīyoti pītisañjanano, piyāyitabbo vā.

237.Akkosayuttattāti akkosupasañhitattā akkosavatthusahitattā. Ābādhakarinti ghaṭṭanavasena paresaṃ pīḷāvahaṃ. Bahuno janassa avamaddanato, pamaddābhāvakaraṇato vā bahujanappamaddanaṃ. Abāḷhanti vā ettha a-kāro vuddhiattho ‘‘asekkhā dhammā’’tiādīsu (dha. sa. tikamātikā 11) viya, tasmā ativiya bāḷhaṃ pharusaṃ giranti evamettha attho veditabbo. Na bhaṇīti cettha ‘‘na abhaṇi na bhaṇī’’ti saralopena niddeso. Susaṃhitanti suṭṭhu saṃhitaṃ. Kena pana suṭṭhu saṃhitaṃ? ‘‘Madhura’’nti anantarameva vuttattā madhuratāyāti viññāyati, kā panassa madhuratāti āha ‘‘suṭṭhu pemasaṃhita’’nti. Upayogaputhuttavisayo yaṃ vācā-saddoti āha ‘‘vācāyo’’ti, sā cassā upayogaputhuttavisayatā ‘‘hadayagāminiyo’’ti padena samānādhikaraṇatāya daṭṭhabbā. ‘‘Kaṇṇasukha’’nti pāṭhe bhāvanapuṃsakaniddesoyanti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vedayathāti kālavipallāsenāyaṃ niddesoti āha ‘‘vedayitthā’’ti. Brahmassaratanti seṭṭhassarataṃ, brahmuno sarasadisassarataṃ vā. Bahūnaṃ bahunti bahūnaṃ janānaṃ bahuṃ subhaṇitanti yojanā.

Sīhahanulakkhaṇavaṇṇanā

238.Appadhaṃsikoti appadhaṃsiyo. Ya-kārassa hi ka-kāraṃ katvā ayaṃ niddeso yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 97) guṇatoti attanā adhigataguṇato. Ṭhānatoti yathāṭhitaṭṭhānantarato.

Palāpakathāyāti samphappalāpakathāya. Antopaviṭṭhahanukā ekato, ubhato vā saṃkucitavisukā. Vaṅkahanukā ekapassena kuṭilavisukā. Pabbhārahanukā purato olambamānavisukā.

239.Vikiṇṇavacanā nāma samphappalāpino, tappaṭikkhepena avikiṇṇavacanā mahābodhisattā. Vācā eva tadatthādhigamupāyatāya ‘‘byāppatho’’ti vuttāti āha ‘‘avikiṇṇa…pe… vacanapatho assā’’ti. ‘‘Dvīhi dvīhī’’ti nayidaṃ āmeḍitavacanaṃ asamānādhikaraṇato, atha kho dvīhi diguṇatādassananti āha ‘‘dvīhi dvīhīti catūhī’’ti. Tasmā ‘‘dvidugamā’’ti catugamā vuttāti āha ‘‘catuppadāna’’nti. Tathāsabhāvoti yathāssa vuttanayena kenaci appadhaṃsiyatā hoti guṇehi, tathāsabhāvo.

Samadantādilakkhaṇavaṇṇanā

240. Visuddhasīlācāratāya parisuddhā samantato sabbathā vā suddhā puggalā parivārā etassāti parisuddhaparivāro.



我来为您直译这段巴利文：
234. "不破众"即不应他以任何摄受摄受,或示理因而破众。
"不离间语"即宾格主格,离间对敌善业。"离间语"即此有离间语,彼离间语者。"不圆满"即由少于四十不圆满。"稀"即有间。
广长舌等相释
236. "受语"即依敬重应受语。"如是此"即应取语头受教。
"缚舌"即如易转如是为筋等障舌。"覆舌"即因味厚如覆颊舌。"双舌"即端分性成二舌。"呢喃"即不清语。依粗涩刺等声破碎变异。或因断说声断声。或因多相破声。或如乌不悦声乌声。"甜"即可意,因业果物极净。"可爱"即生喜,或应爱。
237. "具骂"即合骂因有骂事。"作恼"即依碰触生他苦。因压多人,或作无压故多人压。或此中阿音增义如"无学法"等,故此中应知义即极重粗语。"不语"此中"不不语不语"略音说。"善相应"即善相应。何善相应?因紧接说"甜"故知甜性,何彼甜性故说"善爱相应"。用格多性境语字故说"语",彼此用格多性境应观"入心"词等。"悦耳"句中性显故说"如"等。"受"即时位易此说故说"受". "梵声"即胜声,或似梵声。"多多"即结合"多人多善语"。
狮颌相释
238. "不坏"即不可坏。以迦音为耶音此说如"出离法"。"德"即由自得德。"处"即由如住处间。
"废语"即杂戏语。"入内颌"即一向或双收颌。"曲颌"即一边曲颌。"前倾颌"即前垂颌。
239. "散语"即杂戏语者,遮彼故非散语大菩萨。语即得彼义方便故说"道"故说"非散...语道彼"。"二二"此非重说因不等持,然示二倍故说"二二即四"。故说"二双行"即四行故说"四步"。"如是性"即如彼如说理不可何坏德,如是性。
等齿等相释
240. 因净戒行故清净,遍一切净,或此有清净围者故清净围。

241.Pahāsīti tadaṅgavasena, vikkhambhanavasena ca pariccaji. Tidivaṃ tāvatiṃsabhavanaṃ puraṃ nagaraṃ etesanti tidivapurā, tāvatiṃsadevā, tesaṃ varo tidivapuravaro, indo. Tena tidivapuravarena. Tenāha ‘‘sakkenā’’ti. Lapanti kathenti etenāti lapanaṃ, mukhanti āha ‘‘lapanajanti mukhaja’’nti. Suṭṭhu dhavalatāya sukkā, īsakampi asaṃkiliṭṭhatāya suci. Sundarasaṇṭhānatāya suṭṭhu bhāvanato, vipassanato ca sobhanā. Kāmaṃ janānaṃ manussānaṃ nivāsanaṭṭhānādibhāvena patiṭṭhābhūto desaviseso ‘‘janapado’’ti vuccati, idha pana saparivāracatumahādīpasaññito sabbo padeso tathā vuttoti āha ‘‘cakkavāḷaparicchinno janapado’’ti. Nanu ca yathāvutto padeso samuddaparicchinno, na cakkavāḷapabbataparicchinnoti? So padeso cakkavāḷaparicchinnopi hotīti tathā vuttaṃ . Ye vā samuddanissitā, cakkavāḷapādanissitā ca sattā, tesaṃ te te padesā patiṭṭhāti tepi saṅgaṇhanto ‘‘cakkavāḷaparicchinno’’ti avoca. Cakkavāḷaparicchinnoti ca cakkavāḷena paricchinnoti evamettha attho daṭṭhabbo. Tassāti tassa cakkavattino. Puna tassāti tassa janapadassa. Bahujana sukhanti ettha paccattabahuvacanalopena bahujanaggahaṇanti āha ‘‘bahujanā’’ti. Yathā pana te hitasukhaṃ caranti, taṃ vidhiṃ dassetuṃ ‘‘samānasukhadukkhā hutvā’’ti vuttaṃ. Vigatapāpoti sabbaso samucchindanena viniddhutapāpadhammo. Daratho vuccati kāyiko, cetasiko ca pariḷāho. Tattha cetasikapariḷāho ‘‘vigatapāpo’’ti imināva vuttoti āha ‘‘vigatakāyikadarathakilamatho’’ti. Rāgādayo yasmiṃ santāne uppannā, tassa malīnabhāvakaraṇena malā. Kacavarabhāvena khilā. Sattānaṃ mahānatthakarattā visesato doso kalīti vuttaṃ ‘‘dosakalīnañcā’’ti. Panūdehīti samucchindanavasena sasantānato nīhārakehi, pajahanakehīti attho. Sesaṃ suviññeyyameva.


我来为您直译这段巴利文：
241. "舍"即依分断,依镇伏而舍。三天即三十三天住所城城彼等故三天城,三十三天,彼等胜三天城胜,帝。由彼三天城胜。故说"帝释"。以此语说故语,口故说"语生即口生"。善白性故白,少许无染故净。善形性故善生,观故妙。虽人人居住等性住立处差别说"人地",此中然以眷属四大洲为名一切处如是说故说"轮围限人地"。岂非如说处海限,非轮围山限?彼处亦轮围限故如是说。或住海,住轮围山足诸有情,彼等彼等处住故摄彼等说"轮围限"。轮围限即轮围所限如是此中应见义。"彼"即彼转轮。又"彼"即彼人地。"多人乐"此中略主格多数故多人说故说"多人"。如何彼等行利乐,示彼法故说"为同乐苦"。"离恶"即一切断除舍恶法。热恼说身心热恼。此中心热恼以"离恶"说故说"离身热恼疲"。贪等生相续,因作染性故垢。因如废物故荒。因特作有情大损故瞋荒故说"瞋荒等"。"除"即依断从自相续出,即断义。余易知。


Ettha ca yasmā sabbesampi lakkhaṇānaṃ mahāpurisasantānagatapuññasambhārahetukabhāvena sabbaṃyeva taṃ puññakammaṃ sabbassa lakkhaṇassa kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti, tasmā yassa yassa lakkhaṇassa yaṃ yaṃ puññakammaṃ visesakāraṇaṃ, taṃ taṃ vibhāgena dassentī ayaṃ desanā pavattā. Tattha yathā yādisaṃ kāyasucaritādipuññakammaṃ suppatiṭṭhitapādatāya kāraṇaṃ vuttaṃ, tādisameva ‘‘uṇhīsasīsatāya’’ kāraṇanti na sakkā vattuṃ daḷhasamādānatāvisiṭṭhassa tassa suppatiṭṭhitapādatāya kāraṇabhāvena vuttattā, itarassa ca pubbaṅgamatāvisiṭṭhassa vuttattā, evaṃ yādisaṃ āyatapaṇhitāya kāraṇaṃ, na tādisameva dīghaṅgulitāya, brahmujugattatāya ca kāraṇaṃ visiṭṭharūpattā phalassa. Na hi abhinnarūpakāraṇaṃ bhinnasabhāvassa phalassa paccayo bhavituṃ sakkoti. Tattha yathā ekeneva kammunā cakkhādinānindriyuppattiyaṃ avatthābhedato, sāmatthiyabhedato vā kammabhedo icchitabbo. Na hi yadavatthaṃ kammaṃ cakkhussa kāraṇaṃ, tadavatthameva sotādīnaṃ kāraṇaṃ hoti abhinnasāmatthiyaṃ vā, tasmā pañcāyatanikattabhāvapatthanābhūtā purimanipphannā kāmataṇhā paccayavasena visiṭṭhasabhāvā kammassa visiṭṭhasabhāvaphalanibbattanasamatthatāsādhanavasena paccayo hotīti ekampi anekavidhaphalanibbattanasamatthatāvasena anekarūpataṃ āpannaṃ viya hoti, evamidhāpi ‘‘ekampi pāṇātipātā veramaṇivasena pavattaṃ kusalakammaṃ āyatapaṇhitādīnaṃ tiṇṇampi lakkhaṇānaṃ nibbattakaṃ hotī’’ti vuccamānepi na koci virodho. Tena vuttaṃ ‘‘so tassa kammassa katattā…pe… imāni tīṇi mahāpurisalakkhaṇāni paṭilabhatī’’ti nānākammunā pana tesaṃ nibbattiyaṃ vattabbameva natthi, pāḷiyaṃ pana ‘‘tassa kammassā’’ti ekavacananiddeso sāmaññavasenāti daṭṭhabbo. Evañca katvā satapuññalakkhaṇavacanaṃ samatthitaṃ hoti. ‘‘Imāni dve mahāpurisalakkhaṇāni paṭilabhatī’’tiādīsupi eseva nayoti.

Lakkhaṇasuttavaṇṇanāya līnatthappakāsanā.

8. Siṅgālasuttavaṇṇanā

Nidānavaṇṇanā

242. Pākārena parikkhittanti padaṃ ānetvā sambandho. Gopuraṭṭālakayuttanti dvārapāsādena ceva tattha tattha pākāramatthake patiṭṭhāpitaaṭṭālakehi ca yuttaṃ. Veḷūhi parikkhittattā, abbhantare pupphūpagaphalūpagarukkhasañchannattā ca nīlobhāsaṃ. Chāyūdakasampattiyā, bhūmibhāgasampattiyā ca manoramaṃ.

Kāḷakavesenāti kalandakarūpena. Nivāpanti bhojanaṃ. Tanti uyyānaṃ.

‘‘Kho panā’’ti vacanālaṅkāramattametanti tena samayenāti atthavacanaṃ yuttaṃ. Gahapati mahāsāloti gahapatibhūto mahāsāro, ra-kārassa la-kāraṃ katvā ayaṃ niddeso. Vibhavasampattiyā mahāsārappatto kuṭumbiko. ‘‘Putto panassa assaddho’’tiādi aṭṭhuppattiko yaṃ suttanikkhepoti taṃ aṭṭhuppattiṃ dassetuṃ āraddhaṃ. Kammaphalasaddhāya abhāvena assaddho. Ratanattaye pasādābhāvena appasanno. Evamāhāti evaṃ idāni vuccamānākārena vadati.

Yāvajīvaṃ anussaraṇīyā hoti hitesitāya vuttā pacchimā vācāti adhippāyena. Puthudisāti visuṃ visuṃ disā, tā pana anekāti āha ‘‘bahudisā’’ti.



我来为您直译这段巴利文：
此中因一切相以在大士相续福德资粮为因性故,一切彼福业一切相因因殊胜色果。因不分别色因不能为分别性果缘,故彼彼相彼彼福业别因,彼彼分别示此说转。此中如何身善行等福业说为善住足因,如是不能说"顶髻头性"因,因说彼坚固受持性别为善住足因,说余前导性别,如何长踵因,不如是长指,梵直身因因殊胜色果。因不分别色因不能为分别性果缘。此中如一业生眼等根依位差别,或能力差别应欲业差别。因非彼位业为眼因,彼位即耳等因或不分别能力,故前成五处有身愿欲爱缘别性业能生别性果成就缘性故一亦依能生多种果性成多色性,如是此中亦说"一离杀生善业生长踵等三相"无何违。故说"彼作彼业......得此三大士相"。然多业生彼等更无可说,但经中"彼业"一数说应见依通性。如是则百福相语成就。"得此二大士相"等亦此理。
相经释显隐义。
8. 教示经释
因缘释
242. "墙围"配合引语。"具门楼堞"即以门殿及彼彼墙顶立堞具。因竹围,内华果树满故青光。因荫水圆满,地分圆满故悦意。
"黑形"即松鼠形。"饵"即饮食。"彼"即园。
"但"即语庄严量故"彼时"义语应理。"居士大富"即为居士大心,罗音为拉音此说。资财圆满大心得家主。"子不信"等因缘何经集故始示彼因缘。因无业果信故不信。因无三宝净故不净。"如是说"即如是今如说相说。
因终生应忆念利益所说后语意。"多方"即别别方,彼即多故说"多方"。

243.‘‘Na tāva paviṭṭho’’tiādīsu vattabbaṃ heṭṭhā vuttameva. Na idānevāti na imāya eva velāya. Kiṃ carahīti āha ‘‘paccūsasamayepī’’tiādi. Gihivinayanti gihīnaṃ gahaṭṭhānaṃ vinayatantibhūtaṃ ‘‘gihinā evaṃ vattitabba’’nti gahaṭṭhācārassa gahaṭṭhavattassa anavasesato imasmiṃ sutte savisesaṃ katvā vuttattā. Tathevāti yathā buddhacakkhunā diṭṭhaṃ, tatheva passi. Namassati vattavasena kattabbanti gahetvā ṭhitattā.

Chadisādivaṇṇanā

244.Vacanaṃ sutvāva cintesi buddhānubhāvena attasammāpaṇidhānanimittena puññabalena ca codiyamāno. Na kira tā etāti tā cha disā etā idāni mayā namassiyamānā puratthimādikā na honti kirāti. Nipātamattanti anatthakabhāvaṃ tassa vadati. Pucchāpadanti pucchāvacanaṃ.

Bhagavā gahapatiputtena namassitabbā cha disā pucchito desanākusalatāya ādito eva tā akathetvā tassa tāva paṭipattiyā naṃ bhājanabhūtaṃ kātuṃ vajjanīyavajjanatthañceva sevitabbasevanatthañca ovādaṃ dento ‘‘yato kho gahapatiputtā’’tiādinā desanaṃ ārabhi. Tattha kammakilesāti kammabhūtā saṃkilesā. Kilissantīti kiliṭṭhā malīnā viya ṭhitā, upatāpitā ca hontīti attho. Tasmāti kilissananimittattā. Yadipi surāpānaṃ pañcaverabhāvena upāsakehi parivajjanīyaṃ, tassa pana apāyamukhabhāvena parato vattukāmatāya pāṇātipātādike eva sandhāya ‘‘cattāro’’ti vuttaṃ, na ‘‘pañcā’’ti. ‘‘Visuṃ akammapathabhāvato cā’’ti apare. ‘‘Surāpānampi ‘surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanika’ntiādi (a. ni. 

我来为您直译这段巴利文：
243. "未入"等中应说已如前说。"非今"即非此时。"何时"故说"晨时"等。"居士律"即居士在家律绳,因"在家者如是应行"此经中特别完全说在家行在家事故。"如是"即如佛眼见,如是见。"礼"即依事应作而取住故。
六方等释
244. 闻语即思因佛威力自正愿相福力所驱。"非彼等此"即彼六方此今我礼东等非。"助词"即说彼无义。"问句"即问语。
世尊被居士子问应礼六方,善说故不先说彼等,为令彼先行成为器,为令离应离及近应近劝导说"居士子由"等始说。此中"业垢"即业性垢。"染"即染立如垢,及成热恼义。"故"即因染。虽饮酒以五戒性应居士离,因后欲说彼恶道门故,仅对杀生等说"四",不说"五"。"因别非业道性"余说。"饮酒亦'诸比丘,习饮酒醉放逸,修习多作成地狱'等"。

8.40) vacanato visuṃ kammapathabhāvena āgataṃ. Tathā hi taṃ duccaritakammaṃ hutvā duggatigāmipiṭṭhivattakabhāvena niyata’’nti keci, tesaṃ matena ekādasa kammapathā siyuṃ . Tasmā yathāvuttesveva kammapathesu upakārakattasabhāgattavasena anuppaveso daṭṭhabboti ‘‘visuṃ akammapathabhāvato cā’’ti suvuttametaṃ. Surāpānassa bhogāpāyamukhabhāvena vattukāmatāya ‘‘cattāro’’ tveva avoca. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetūti āha ‘‘ṭhānehīti kāraṇehī’’ti. Apenti apagacchanti, apeti vā etehīti apāyā, apāyānaṃ, apāyā eva vā mukhāni dvārānīti apāyamukhāni. Vināsamukhānīti etthāpi eseva nayo.

Kiñcāpi ‘‘ariyasāvakassā’’ti pubbe sādhāraṇato vuttaṃ, visesato pana paṭhamāya bhūmiyaṃ ṭhitasseva vakkhamānanayo yujjatīti ‘‘soti so sotāpanno’’ti vuttaṃ. Pāpaka-saddo nihīnapariyāyoti ‘‘lāmakehī’’ti vuttaṃ. Apāyadukkhaṃ, vaṭṭadukkhañca pāpentīti vā pāpakā, tehi pāpakehi. Cha disā paṭicchādentoti tena tena bhāgena dissantīti ‘‘disā’’ti saññite cha bhāge satte yathā tehi saddhiṃ attano chiddaṃ na hoti, evaṃ paṭicchādento paṭisandhārento. Vijinanatthāyāti abhibhavanatthāya. Yo hi diṭṭhadhammikaṃ, samparāyikañca anatthaṃ parivajjanavasena abhibhavati, tato eva tadubhayatthaṃ sampādeti, so ubhayalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato, sakatthasampādanato ca. Tenāha ‘‘ayañceva loko’’tiādi. Pāṇātipātādīni pañca verāni verappasavanato. Āraddho hotīti saṃsādhito hoti, tayidaṃ saṃsādhanaṃ kittisaddena idha sattānaṃ cittatosanena , verābhāvāpādanena ca hotīti āha ‘‘paritosito ceva nipphādito cā’’ti. Puna pañca verānīti pañca veraphalāni uttarapadalopena.

Katamassāti katame assa. Kilesasampayuttattā kilesoti taṃyogato taṃsadisaṃ vadati yathā ‘‘pītisukhaṃ paṭhamaṃ jhānaṃ, (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 4.123; 5.28; pārā. 11; dha. sa. 499; vibha. 508) nīlaṃ vattha’’nti ca. Sampayuttatā cettha tadekaṭṭhatāya veditabbā, na ekuppādāditāya. Evañca katvā pāṇātipātakammassa diṭṭhimānalobhādīhipi kiliṭṭhatā siddhā hoti, micchācārassa dosādīhi kiliṭṭhatā. Tenāha ‘‘saṃkilesoyevā’’tiādi. Pubbe vuttaatthavasena pana sammukhenapi nesaṃ kilesapariyāyo labbhateva. Etadatthaparidīpakamevāti yo ‘‘pāṇātipāto kho’’tiādinā vutto, etassa atthassa paridīpakameva. Yadi evaṃ kasmā puna vuttanti āha ‘‘gāthābandha’’nti, tassa atthassa sukhaggahaṇatthaṃ bhagavā gāthābandhaṃ avocāti adhippāyo.

Catuṭhānādivaṇṇanā

246. ‘‘Pāpakammaṃ karotī’’ti kasmā ayaṃ uddesaniddeso pavattoti antolīnacodanaṃ sandhāya ‘‘idaṃ bhagavā’’tiādi vuttaṃ. Sukkapakkhavasena hi uddeso kato, kaṇhapakkhavasena ca niddeso āraddho. Kāraketi pāpakammassa kārake. Akārako pākaṭo hoti yathā paṭipajjanto pāpaṃ karoti nāma, tathā appaṭipajjanato. Saṃkilesadhammavivajjanapubbakaṃ vodānadhammapaṭipattiācikkhanaṃ idha desanākosallaṃ. Paṭhamataraṃ kārakaṃ dassento āha yathā ‘‘vāmaṃ muñca dakkhiṇaṃ gaṇhā’’ti (dha. sa. aṭṭha. 498) tathā hi bhagavā aṭṭhatiṃsa maṅgalāni dassento ‘‘asevanā ca bālāna’’nti (khu. pā. 5.3; su. ni. 262) vatvā ‘‘paṇḍitānañca sevanā’’ti (khu. pā. 

我来为您直译这段巴利文：
因"等语"别业道性来。如是彼成恶行业背向恶趣性定"某些说,依彼意应有十一业道。故如说业道中依助性同性入应见故"因别非业道性"此善说。因欲说饮酒为财恶道门性故仅说"四"。此住果因依彼转性故处,因故说"处即因"。退去离去,或由此离故恶道,恶道或恶道即门故恶道门。"灭门"此中亦此理。
虽"圣弟子"前说通性,然别初地住所说理应故说"彼即彼预流"。恶语卑义故说"劣"。令到恶道苦,轮回苦故恶,由彼等恶。"遮六方"即彼彼分见故"方"想六分有情如与彼等自无漏,如是遮持。"为胜"即为降伏。因离现法后世不利胜,因此成就彼二利,彼名行二世胜因降敌,因成自义。故说"此世间"等。杀生等五违因生违。"成"即成就,此成就此因名声此中令有情心喜,令无违故说"令喜及令成"。又"五违"即五违果略后分。
"何彼"即何彼。因烦恼相应故烦恼即说依彼合如彼,如"喜乐初禅""青衣"。此中相应应知依一处性,非一生等性。如是则成杀生业以见慢贪等染,邪行以瞋等染。故说"仅垢"等。然依前说义亦得直彼等烦恼分。"显此义"即如"杀生"等所说,显此义。若如是何故又说故说"颂结",即世尊说颂结为易取彼义意。
四处等释
246. "作恶业"何此列举显转依内隐难故说"此世尊"等。因白分故列举,黑分故始显。"作者"即恶业作者。非作者显因如行名作恶,因不如行。离染法先说净法行此中说善巧。先示作者说如"舍左取右"故如是世尊示三十八吉祥说"不近愚"已说"近贤"。


5.3; su. ni. 262) avoca. Chandāgatinti ettha sandhivasena saralopoti dassento āha ‘‘chandena pemena agati’’nti. Chandāti hetumhi nissakkavacananti āha ‘‘chandenā’’ti. Chanda-saddo cettha taṇhāpariyāyo, na kusalacchandādipariyāyoti āha ‘‘pemenā’’ti. Parapadesūti ‘‘dosāgatiṃ gacchanto’’tiādīsu vākyesu. ‘‘Eseva nayo’’ti iminā ‘‘dosena kopenā’’ti evamādi atthavacanaṃ atidisati. Mittoti daḷhamitto, sambhattoti attho. Sandiṭṭhoti diṭṭhamattasahāyo. Pakativeravasenāti pakatiyā uppannaveravasena, cirakālānubandhavirodhavasenāti attho. Tenevāha ‘‘taṅkhaṇuppannakodhavasena vā’’ti. Yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā. Visame corādike, visamāni vā kāyaduccaritādīni samādāya vattanena nissito visamanissito.

Chandāgatiādīni na gacchati maggeneva catunnampi agatigamanānaṃ pahīnattā, agatigamanānīti ca tathāpavattā apāyagamanīyā akusalacittuppādā veditabbā agati gacchati etehīti.

Yassati tena kittīyatīti yaso, thutighoso. Yassati tena purecarānucarabhāvena parivārīyatīti yaso, parivāroti āha ‘‘kittiyasopi parivārayasopī’’ti. Parihāyatīti pubbe yo ca yāvatake labbhati, tato parito hāyati parikkhayaṃ gacchati.

Chaapāyamukhādivaṇṇanā

247. Pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati, ye ‘‘surāmodakā’’ tipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā. Madhukatālanāḷikerādipuppharaso cirapārivāsiko pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso cirapārivāsiko sambhārasaṃyutto. Taṃ sabbampīti taṃ sabbaṃ dasavidhampi. Madakaraṇavasenamajjaṃ pivantaṃ madayatīti katvā. Surāmerayamajje pamādaṭṭhānaṃ surāmerayamajjapamādaṭṭhānaṃ. Anu anu yogoti punappunaṃ taṃsamaṅgitā. Tenāha ‘‘punappunaṃ karaṇa’’nti, aparāparaṃ pavattananti attho. Uppannā ceva bhogā parihāyanti pānabyasanena byasanakaraṇato. Anuppannā ca nuppajjanti pamattassa kammantesu ñāyakaraṇābhāvato. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogā’’ti laddhanāmānaṃ kāmaguṇānaṃ. Apāyamukha-saddassa attho heṭṭhā vutto eva. Avelāyāti ayuttavelāya. Yadā vicarato attharakkhādayo na honti. Visikhāsu cariyāti racchāsu vicaraṇaṃ.

Samajjā vuccati maho, yattha naccānipi payojīyanti, tesaṃ dassanādiatthaṃ tattha abhirativasena caraṇaṃ upagamanaṃ samajjābhicaraṇaṃ. Naccādidassanavasenāti naccādīnaṃ dassanādivasenāti ādisaddalopo daṭṭhabbo, dassanena vā savanampi gahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcaviññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato ‘‘dassanavasena’’ icceva vuttaṃ. Idha cittālasiyatā akāraṇanti ‘‘kāyālasiyatā’’ti vuttaṃ. Yuttappayuttatāti tappasutatā atirekataratāya.

Surāmerayassa chaādīnavādivaṇṇanā



我来为您直译这段巴利文：
说"近贤"。"欲行"此中依连音略音故说"欲爱行"。"欲"即因格离格故说"以欲"。此中欲字爱同义,非善欲等同义故说"以爱"。"他处"即"瞋行"等句。"此理"即此示"以瞋嗔"等义语。"友"即固友,亲密义。"旧识"即仅见伴侣。"本怨因"即本生怨因,长时随逐违因义。故说"或刹那生嗔因"。说何若不如理因。依不平盗等,或依不平身恶行等住性依不平依。
不欲行由道故四行已断,应知行即如是转恶趣行不善心生因行由此。
"名"即由彼称故名,赞声。"名"即由彼前后随行围故名,围故说"誉名亦围名"。"失"即前得尽时,从彼遍失去灭。
六恶道门等释
247. 饼瓮入应水作饼酒。如是余酒亦。"醅"即彼酒种说,彼等说"酒糟"亦,入作醅入。合诸药芥等种种资具资具合。花蜜多罗椰子等花汁久住花醪。蒲桃等果汁果醪。葡萄汁蜜醪。甘蔗汁糖醪。诃子菴摩罗辛物等种种资具汁久住资具合。"彼一切"即彼一切十种。依醉作性醉饮醉故作。酒醇醉处酒醇醉处。随随合即再再彼具性。故说"再再作",谓后后转义。已生诸财失因饮祸作祸故。不生不生因放逸业不如理作故。"财"即以受用义"财"得名欲功德。恶道门语义已说如前。"非时"即不合时。行时无护义等。"巷行"即行街游。
众说大聚,彼中亦作舞,为见等彼中喜性行近众行。"依见舞等"即依见等舞等应见略等语,或依见摄闻异分一余法。或依观性五识闻作亦见摄性故仅说"依见"。此中身懈怠非因故说"身懈怠"。 "专意"即彼尽意过多性。
酒醇六过等释

248. Sayaṃ daṭṭhabbanti sandiṭṭhaṃ. Sandiṭṭhameva sandiṭṭhikaṃ, dhanajānisaddāpekkhāya pana itthiliṅgavasena niddeso, diṭṭhadhammikāti ayamettha atthoti āha ‘‘idhalokabhāvinī’’ti. Samaṃ, sammā passitabbāti vā sandiṭṭhikā, pānasamakālabhāvinīti attho. Kalahappavaḍḍhanī mittassa kalahe anādīnavadassibhāvato. Khettaṃ uppattiṭṭhānabhāvato. Āyatananti vā kāraṇaṃ, ākaro vāti attho. Paraloke akittiṃ pāpuṇanti akittisaṃvattaniyassa kammassa pasavanato. Kopīnaṃ vā pākaṭabhāvena akattabbarahassakammaṃ. Surāmadamattā ca pubbe attanā kataṃ tādisaṃ kammaṃ amattakāle chādentā vicaritvā mattakāle paccatthikānampi vivaranti pākaṭaṃ karonti, tena tesaṃ sā surā tassa kopīnassa nidaṃsanato ‘‘kopīnanidaṃsanī’’ti vuccatīti evamettha attho daṭṭhabbo. Kammassakatāpaññanti nidassanamattaṃ daṭṭhabbaṃ. ‘‘Yaṃ kiñci lokiyaṃ paññaṃ dubbalaṃ karotiyevā’’ti hi sakkā viññātuṃ. Tathā hi byatirekamukhena tamatthaṃ patiṭṭhapetuṃ ‘‘maggapaññaṃ panā’’tiādi vuttaṃ. ‘‘Antomukhameva na pavisatī’’ti iminā surāya maggapaññādubbalakaraṇassa durasamussāritabhāvamāha . Nanu cevaṃ surāya tassā paññāya dubbalīkaraṇe sāmatthiyavighāto acodito hoti ariyānaṃ anuppayogasseva coditattāti? Nayidaṃ evaṃ upayogopi nāma sadā tesaṃ natthi, kuto kiccakaraṇanti imassa atthassa vuttattā. Atha pana aṭṭhānaparikappavasenassā kadāci siyā upayogo, tathāpi so tassā dubbaliyaṃ īsakampi kātuṃ nālameva sammadeva paṭipakkhadūrībhāvena suppatiṭṭhitabhāvato. Tenāha ‘‘maggapaññaṃ pana dubbalaṃ kātuṃ na sakkotī’’ti. Maggasīsena cettha ariyānaṃ sabbassāpi lokiyalokuttarāya paññāya dubbalabhāvāpādāne asamatthatā dassitāti daṭṭhabbaṃ. Pajjati etena phalanti padaṃ, kāraṇaṃ.

249.Attāpissa akālacārissa agutto sarasato arakkhito upakkamatopi parivajjanīyānaṃ aparivajjanato. Tenāha ‘‘avelāya caranto hī’’tiādi. Kaṇṭakādīnipīti pi-saddena sobbhādike saṅgaṇhāti. Verinopīti pi-saddena corādikā saṅgayhanti. Puttadārāti ettha puttaggahaṇena puttīpi gahitāti āha ‘‘puttadhītaro’’ti. Bahi patthananti kāmapatthanāvasena antogehassitato nibaddhavatthuto bahiddhā patthanaṃ katvā. Aññehi katapāpakammesūti parehi katāsu pāpakiriyāsu. Saṅkitabbo hoti akāle tattha tattha caraṇato. Ruhati yasmiṃ padese corikā pavattā, tattha parehi diṭṭhattā. Vattuṃ na sakkāti ‘‘ettakaṃ dukkhaṃ, ettakaṃ domanassa’’nti paricchinditvā vattuṃ na sakkā. Taṃ sabbampi vikālacārimhi puggale āharitabbaṃ tassa upari pakkhipitabbaṃ hoti. Kathaṃ? Aññasmiṃ puggale tathārūpe āsaṅkitabbe asati. Itīti evaṃ. Soti vikālacārī. Purakkhato purato attano upari āsaṅkante katvā carati.



我来为您直译这段巴利文：
248. "自见"即现见。现见即现见性,然依财失语故女性说,现世即此义故说"此世生"。平等,应正见故现见性,即饮同时生义。增斗因斗不见过。田因生处性。处即因,或矿义。后世得恶名因作恶名生业。或露形即显露不应作秘密业。酒醉醉及前自作如是业不醉时遮行醉时对敌亦开显,因彼酒彼露形显故说"露形显",如是此中应见义。"业自性慧"即应见仅喻。因应知"何世间慧作弱"。如是故说"道慧"等为反释建立彼义。"仅内口不入"即说酒作道慧弱难运起性。岂不如是酒作彼慧弱能坏未难圣不行已难故?此非如是,行亦彼等常无,何况作事因说此义。若依非处计或有行,如是亦彼不能稍作弱因极离对治善住性。故说"然不能作道慧弱"。此中道首应见示圣一切世出世慧不能作弱性。由此行果故道,因。
249. "自"亦彼非时行不护自性不护由方便亦不离应离。故说"非时行"等。"刺等"即以等摄陷等。"敌"即以等摄贼等。"子妻"此中子摄女故说"子女"。"外求"即依欲求从内家缚物外求作。"他作恶业"即他作恶事。应疑因非时彼彼行。升因彼处盗转彼他见故。不能说因不能区限说"如是苦,如是忧"。彼一切亦应引非时行人上放。何故?他人如是应疑无故。"如是"即如是。"彼"即非时行。前作令自上疑而行。

250.Naṭanāṭakādinaccanti naṭehi nāṭakehi naccitabbanāṭakādinaccavidhi. Ādi-saddena avasiṭṭhaṃ sabbaṃ saṅgaṇhāti. ‘‘Tattha gantabbaṃ hotī’’ti vatvā tatthassa gamanena yathā anuppannānaṃ bhogānaṃ anuppādo, uppannānañca vināso hoti, taṃ dassetuṃ ‘‘tassā’’tiādi vuttaṃ. Gītanti saragataṃ, pakaraṇagataṃ , tāḷagataṃ, apadhānagatanti gandhabbasatthavihitaṃ aññampi sabbaṃ gītaṃ veditabbaṃ. Vāditanti vīṇāveṇumudiṅgādivādanaṃ. Akkhānanti bhāratayuddhasītāharaṇādiakkhānaṃ. Pāṇissaranti kaṃsatāḷaṃ, ‘‘pāṇitāḷa’’ntipi vadanti. Kumbhathūnanti caturassaambaṇakatāḷaṃ. ‘‘Kuṭabherisaddo’’ti keci. ‘‘Eseva nayo’’ti iminā ‘‘kasmiṃ ṭhāne’’tiādinā nacce vuttamatthaṃ gītādīsu atidisati.

251.Jayanti jūtaṃ jinanto. Veranti jitena kīḷakapurisena jayanimittaṃ attano upari veraṃ virodhaṃ pasavati uppādeti. Tañhissa verapasavanaṃ dassetuṃ ‘‘jitaṃ mayā’’tiādi vuttaṃ. Jinoti jūtaparājayāpannāya dhanajāniyā jino. Tenāha ‘‘aññena jito samāno’’tiādi. Vittaṃ anusocatīti taṃ jinaṃ vittaṃ uddissa anutthunati. Vinicchayaṭṭhāneti yasmiṃ kismiñci aṭṭavinicchayaṭṭhāne. Sakkhipuṭṭhassāti sakkhibhāvena puṭṭhassa. Akkhasoṇḍoti akkhadhutto. Jūtakaroti jūtapamādaṭṭhānānuyutto. Tvampi nāma kulaputtoti kulaputto nāma tvaṃ, na mayaṃ tayi kolaputtiyaṃ idāni passāmāti adhippāyo. Chinnabhinnakoti chinnabhinnahirottappo, ahiriko anottappīti attho. Tassa kāraṇāti tassa atthāya.

Anicchitoti na icchito. Positabbā bhavissati jūtaparājayena sabbakālaṃ rittatucchabhāvato.

Pāpamittatāya chaādīnavādivaṇṇanā

252.Akkhadhuttāti akkhesu dhuttā, akkhanimittaṃ atthavināsakā. Itthisoṇḍāti itthīsu soṇḍā, itthisambhoganimittaṃ ātappanakā. Tathā bhattasoṇḍādayo veditabbā. Pipāsāti uparūpari surāpipāsā. Tenāha ‘‘pānasoṇḍā’’ti. Nekatikādayo heṭṭhā vuttā eva. Mettiuppattiṭṭhānatāya mittā honti. Tasmāti pāpamittatāya.



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250. "舞伎等舞"即舞伎伎应舞伎等舞法。等语摄余一切。说"彼应去"已,为示由去彼如未生诸财不生,已生灭故说"彼"等。"歌"即音行,编行,拍行,非主行故应知一切伙伴论立余亦歌。"乐"即琵琶竹鼓等乐。"说"即波罗多战夺悉多等说。"掌音"即铜拍,"掌拍"亦说。"瓮声"即四角瓮拍。"小鼓声"某说。"此理"即以此示"何处"等舞说义歌等。
251. "赢"即赌赢。"怨"即被赢玩人因赢生自上怨违。为示彼怨生故说"我赢"等。"输"即赌败失财输。故说"被他输"等。"财忧"即随彼输财叹。"判处"即任何讼判处。"问证"即问证性。"赌徒"即赌放逸。"赌者"即赌放逸处行。"汝亦良家子"即汝良家子,我今不见汝中良家子性意。"毁坏"即毁坏惭愧,无惭无愧义。"彼因"即彼义。
"不欲"即不欲。应养因赌败一切时空虚性。
恶友六过等释
252. "赌徒"即赌者,因赌坏财。"女痴"即女痴,因女受用热。如是应知食痴等。"渴"即上上酒渴。故说"饮痴"。诈等已如前说。生交性故为友。"故"即因恶友。

253.Kammantanti kammaṃ, yathā suttaṃyeva suttanto, evaṃ kammaṃyeva kammanto, taṃ kātuṃ gacchāmāti vutto. Kammaṃ vā anto niṭṭhānaṃ gacchati etthāti kammanto, kammakaraṇaṭṭhānaṃ, taṃ gacchāmāti vutto.

Pannasakhāti suraṃ pātuṃ panne paṭipajjante eva sakhāti pannasakhā. Tenāha ‘‘ayamevattho’’ti. ‘‘Sammiyasammiyo’’ti vacanamettha atthīti sammiyasammiyo. Tenāha ‘‘sammasammāti vadanto’’ti. Sahāyo hotīti sahāyo viya hoti. Otārameva gavesatīti randhameva pariyesati anatthamassa kātukāmo. Verappasavoti parehi attani verassa pasavanaṃ anupavattanaṃ. Tenāha ‘‘verabahulatā’’ti. Paresaṃ kariyamāno anattho ettha atthīti anattho, tabbhāvo anatthatāti āha ‘‘anatthakāritā’’ti. Yo hi paresaṃ anatthaṃ karoti, so atthato attano anatthakāro nāma, tasmā anatthatāti ubhayānatthakāritā. Ariyo vuccati satto, kucchito ariyo kadariyo. Yassa dhammassa vasena so ‘‘kadariyo’’ti vuccati, so dhammo kadariyatā, macchariyaṃ. Taṃ pana dubbisajjanīyabhāve ṭhitaṃ sandhāyāha ‘‘suṭṭhu kadariyatā thaddhamacchariyabhā’’voti. Avipaṇṇasabhāvato uṭṭhātuṃ asakkonto ca iṇaṃ gaṇhanto saṃsīdantova iṇaṃ vigāhati nāma. Sūriye anuggate eva kammante anārabhanto rattiṃ anuṭṭhānasīlo.

Atthāti dhanāni. Atikkamantīti apagacchanti. Atha vā atthāti kiccāni. Atikkamantīti atikkantakālāni honti, tesaṃ atikkamopi atthato dhanānameva atikkamo. Iminā kathāmaggenāti iminā ‘‘yato kho gahapatiputtā’’tiādi (dī. ni. 3.244) nayappavattena kathāsaṅkhātena hitādhigamūpāyena. Ettakaṃ kammanti cattāro kammakilesā, cattāri agatigamanāni, cha bhogānaṃ apāyamukhānīti evaṃ vuttaṃ cuddasavidhaṃ pāpakammaṃ.

Mittapatirūpakavaṇṇanā

254.Anatthoti ‘‘bhogajāni, āyasakyaṃ, parisamajjhe maṅkubhāvo, sammūḷhamaraṇa’’nti evaṃ ādiko diṭṭhadhammiko ‘‘duggatiparikileso, sugatiyañca appāyukatā, bahvābādhatā, atidaliddatā, appannapānatā’’ti evaṃ ādiko ca anattho uppajjati. Yāni kānici bhayānīti attānuvādabhayaparānuvādabhayadaṇḍabhayādīni loke labbhamānāni yāni kānici bhayāni. Upaddavāti antarāyā. Upasaggāti sarīrena saṃsaṭṭhāni viya uparūpari uppajjanakāni byasanāni. Aññadatthūti ekantenāti etasmiṃ atthe nipāto ‘‘aññadatthudaso’’tiādīsu (dī. ni. 1.42) viyāti vuttaṃ ‘‘ekaṃsenā’’ti. Yaṃ kiñci gahaṇayogyaṃ haratiyeva gaṇhātiyeva. Vācā eva paramā etassa kammanti vacīparamo. Tenāha ‘‘vacanamattenevā’’tiādi. Anuppiyanti takkanaṃ, yaṃ vā ‘‘rucī’’ti vuccati yehi surāpānādīhi bhogā apenti vigacchanti, tesu tesaṃ apāyesu byasanahetūsu sahāyo hoti.

255.Hārakoyeva hoti, na dāyako, tamassa ekaṃsato hārakabhāvaṃ dassetuṃ ‘‘sahāyassā’’tiādi vuttaṃ. Yaṃ kiñci appakanti pupphaphalādi yaṃ kiñci parittaṃ vatthuṃ datvā, bahuṃ pattheti bahuṃ mahagghaṃ vatthayugādiṃ paccāsīsati. Dāso viya hutvā mittassa taṃ taṃ kiccaṃ karonto kathaṃ amitto nāma jātoti āha ‘‘aya’’ntiādi. Yassa kiccaṃ karoti anatthaparihāratthaṃ, attano mittabhāvadassanatthañca, taṃ sevati. Atthakāraṇāti vaḍḍhinimittaṃ, ayametesaṃ bhedo.

256.Pareti paradivase. Na āgato sīti āgato nāhosi. Khīṇanti tādisassa, asukassa ca dinnattā. Sassasaṅgaheti sassato kātabbadhaññasaṅgahe kate.



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253. "业"即业,如"经"即经,如是"业"即业,说"我们去作彼"。或业内至终此故业,作业处,说"我们去彼"。
"落友"即饮酒落入始友故落友。故说"此义"。"好友好友"即此有"好友好友"语故好友好友。故说"说好好"。"友"即如友。"仅求隙"即仅寻漏因欲作彼不利。"生怨"即他生自怨随转。故说"多怨性"。此有他作不利故不利,彼性不利性故说"作不利性"。因作他不利,彼实名自作不利,故不利性即二不利作性。说有情名圣,恶圣吝啬。依何法说彼"吝啬",彼法吝啬性,悭。彼依难弃性说"善吝啬性坚悭性"。不变性不能起取债名沉债。日未升不始业夜不起习。
"义"即财。"超"即去。或"义"即事。"超"即过时,彼超实即财超。"此语道"即此"居士子由"等道转语名得利道。"如是业"即四业垢,四行,六财恶道门如是说十四种恶业。
似友释
254. "不利"即"失财,无名,众中尴尬,迷死"如是等现世"恶趣苦,善趣短命,多病,极贫,无食饮"如是等不利生。"何诸怖"即世得自责怖他责怖罚怖等何诸怖。"难"即障。"祸"即如与身合上生灾。"定"即一向此义助词,如"定见"等故说"一向"。何应取即取即拿。语即最高彼业故语最高。故说"仅语"等。"随爱"即思,或说"喜",由此酒饮等财去离,彼等离中灾因为友。
255. 即取者,非与者,为示彼一向取性故说"友"等。"何少"即花果等何少物与,欲多希望多贵衣等。如仆为友作彼彼事何名非友故说"此"等。为离不利,为示自友性,近作事者。"义因"即增因,此彼等别。
256. "他"即他日。"不来"即不来。"尽"即因与如是,某某。"收谷"即谷应作谷收作。

257. ‘‘Dānādīsu yaṃ kiñci karomā’’ti vutte ‘‘sādhu samma karomā’’ti anujānātīti imamatthaṃ ‘‘kalyāṇepi eseva nayo’’ti atidisati. Nanu evaṃ anujānanto ayaṃ mitto eva, na amitto mittapatirūpakoti? Anuppiyabhāṇīdassanamattametaṃ. Sahāyena vā desakālaṃ, tasmiṃ vā kate uppajjanakavirodhādiṃ asallakkhetvā ‘‘karomā’’ti vutte yo taṃ jānanto eva ‘‘sādhu samma karomā’’ti anuppiyaṃ bhaṇati, taṃ sandhāya vuttaṃ ‘‘kalyāṇaṃ pissa anujānātī’’ti. Tena vuttaṃ ‘‘kalyāṇepi eseva nayo’’ti.

259.Mittapatirūpakā ete mittāti evaṃ jānitvā.

Suhadamittavaṇṇanā

260.Sundarahadayāti pemassa atthivasena bhaddacittā.

261.Pamattaṃ rakkhatīti ettha pamādavasena kiñci ayutte kate tādise kāle rakkhaṇaṃ ‘‘bhītassa saraṇaṃ hotī’’ti imināva taṃ gahitanti tato aññameva pamattassa rakkhaṇavidhiṃ dassetuṃ ‘‘majjaṃ pivitvā’’tiādi vuttaṃ. Gehe ārakkhaṃ asaṃvihitassa bahigamanampi pamādapakkhikamevāti ‘‘sahāyo bahigato vā hotī’’ti vuttaṃ. Bhayaṃ harantoti bhayaṃ paṭibāhanto. Bhogahetutāya phalūpacārena dhanaṃ ‘‘bhoga’’nti vadati. Kiccakaraṇīyeti khuddake, mahante ca kātabbe uppanne.

262.Nigūhituṃ yuttakathanti nigūhituṃ chādetuṃ yuttakathaṃ, nigūhituṃ vā yuttā kathā etassāti nigūhituṃ yuttakathaṃ, attano kammaṃ. Rakkhatīti anāvikaronto chādeti. Jīvitampīti pi-saddena kimaṅgaṃ pana aññaṃ pariggahitavatthunti dasseti.

263.Passantesu passantesūti āmeḍitavacanena nivāriyamānassa pāpassa punappunaṃ karaṇaṃ dīpeti. Punappunaṃ karonto hi pāpato visesena nivāretabbo hoti. Saraṇesūti saraṇesu vattassu abhinnāni katvā paṭipajja, saraṇesu vā upāsakabhāvena vattassu. Nipuṇanti saṇhaṃ. Kāraṇanti kammassakatādibhedayuttaṃ. Idaṃ kammanti imaṃ dānādibhedaṃ kusalakammaṃ. ‘‘Kamma’’nti sādhāraṇato vuttassāpi tassa ‘‘sagge nibbattantī’’ti padantarasannidhānena saddhāhirottappālobhādiguṇadhammasamaṅgitā viya kusalabhāvo jotito hoti. Saddhādayo hi dhammā saggagāmimaggo. Yathāha –

‘‘Saddhā hiriyaṃ kusalañca dānaṃ,

Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,

Etena hi gacchati devaloka’’nti. (a. ni. 8.32);

264. Bhavanaṃ sampattivaḍḍhanaṃ bhavoti attho, tappaṭikkhepena abhavoti āha ‘‘abhavena avuḍḍhiyā’’ti. Pārijuññanti jāni. Anattamano hotīti attamano na hoti anukampakabhāvato. Aññadatthu taṃ abhavaṃ attani āpatitaṃ viya maññati. Idāni taṃ bhavaṃ sarūpato dassetuṃ ‘‘tathārūpa’’ntiādi vuttaṃ. Virūpoti bībhaccho. Na pāsādikoti tasseva vevacanaṃ. Sujātoti sundarajātiko jātisampanno.



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257. "施等何我们作"说时"善友我们作"随允此义以"善亦此理"类推。岂非如是随允此即友,非非友似友?此仅示随爱语。或不察友说时处,或彼作时生违等说"我们作"时,知彼而说"善友我们作"随爱语,依此说"善亦彼随允"。故说"善亦此理"。
259. 知"此等似友为友"。
善心友释
260. "善心"即依有爱善意。
261. "护放逸"此中因放逸作何不应时如是时护,"为怖成归依"即以此摄,为示异彼放逸护法故说"饮酒"等。不设家护外行亦放逸分故说"友外去"。"除怖"即遮怖。因财因以果称说财"受用"。"事务"即小大应作生。
262. "应藏语"即应藏覆语,或应藏语彼故应藏语,自业。"护"即不显覆。"命亦"即以等语示何况余所摄物。
263. "见见"即重语示屡作所遮恶。因屡作故应特遮恶。"归依"即行归依作不破,或住归依为优婆塞。"妙"即细。"因"即业自性等别理。"此业"即此施等别善业。虽通说"业",彼由"生天"词邻近如具信惭愧无贪等德法,示善性。因信等法天行道。如说：
"信惭及善施,
此法随善士;
说此天道故,
由此去天界。"
264. "非有"义即非增益成,彼遮故非有故说"非有即不增"。"衰"即失。"不意适"即不意适因悲愍性。定彼非有如堕自思。今为示彼有自性故说"如是"等。"丑"即可憎。"不净"即彼同义。"生好"即善生具生。

265.Jalanti jalanto. Aggīvāti aggikkhandho viya. Bhāsatīti virocati. Yasmāssa bhagavatā savisesaṃ virocanaṃ loke pākaṭabhāvañca dassetuṃ ‘‘jalaṃ aggīva bhāsatī’’ti vuttaṃ, tasmā yadā aggi savisesaṃ virocati, yattha ca ṭhito dūre ṭhitānampi paññāyati, taṃ dassanādivasena tamatthaṃ vibhāvetuṃ ‘‘ratti’’ntiādi vuttaṃ.

‘‘Bhamarasseva irīyato’’ti etenevassa bhogasaṃharaṇaṃ dhammikaṃ ñāyopetanti dassento ‘‘attānampī’’tiādimāha. Rāsiṃ karontassāti yathāssa dhanadhaññādibhogajātaṃ sampiṇḍitaṃ rāsibhūtaṃ hutvā tiṭṭhati, evaṃ irīyato āyūhantassa ca. Cakkappamāṇanti rathacakkappamāṇaṃ. Nicayanti vuḍḍhiṃ parivuḍḍhiṃ. ‘‘Bhogā sannicayaṃ yantī’’ti keci paṭhanti.

Samāhatvāti saṃharitvā. Alaṃ-saddo ‘‘alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 129, 134, 143) yuttanti imamatthaṃ joteti, ‘‘alamariyañāṇadassanavisesa’’ntiādīsu (ma. ni. 1.328) pariyattanti. Yo veṭhitattotiādīsu (su. ni. 217) viya atta-saddo sabhāvapariyāyoti taṃ sabbaṃ dassento ‘‘yuttasabhāvo’’tiādimāha. Saṇṭhapetunti sammā ṭhapetuṃ, sammadeva pavattetunti attho.

Evaṃ vibhajantoti evaṃ vuttanayena attano dhanaṃ catudhā vibhajanto vibhajanahetu mittāni ganthati soḷasa kalyāṇamittāni mettāya ajīrāpanena pabandhati. Tenāha ‘‘abhejjamānāni ṭhapetī’’ti . Kathaṃ pana vuttanayena catudhā bhogānaṃ vibhajanena mittāni ganthatīti āha ‘‘yassa hī’’tiādi. Tenāha bhagavā ‘‘dadaṃ mittāni ganthatī’’ti (saṃ. ni. 1.246). Bhuñjeyyāti upabhuñjeyya, upayuñjeyya cāti attho. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva. Tathā hi vakkhati ‘‘imesu panā’’tiādi āyo nāma heṭṭhimantena vayato catugguṇo icchitabbo, aññathā vayo avicchedavasena na santāneyya, nidheyya, bhājeyya ca asambhateti vuttaṃ ‘‘dvīhi kammaṃ payojaye’’ti. Nidhetvāti nidahitvā, bhūmigataṃ katvāti attho. Rājādivasenāti ādi-saddena aggiudakacoradubbhikkhādike saṅgaṇhāti. Nhāpitādīnanti ādi-saddena kulālarajakādīnaṃ saṅgaho.

Chaddisāpaṭicchādanakaṇḍavaṇṇanā



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265. "照"即照。"如火"即如火聚。"光"即辉。因世尊为示彼特殊辉及世显故说"如火照光",故火特殊辉时,所立处远立亦见,为明彼义由见等故说"夜"等。
"如蜂行"即以此示彼受用摄法具理故说"自亦"等。"作聚"即如彼财谷等受用生合聚成住,如是行作。"轮量"即车轮量。"积"即增遍增。某读"受用往积"。
"摄"即摄。"能"语如"应厌一切行,应离"等示"应"此义,如"能圣智见殊"等充分。如"缠性"等"性"语为自性异名故示彼一切说"应性"等。"立"即善立,善转义。
"如是分"即如是说理分自财四分因分结友十六善友以慈不断。故说"立不破"。何故如说理四分受用结友故说"因此"等。故世尊说"施结友"。"应用"即应受用,应用义。沙门婆罗门贫行等施及住天等鬼供,理发师等工资用亦用。如是将说"此等中"等收入名下最四倍支出所欲,否则支出不断不能续,藏,分不集故说"二业应行"。"藏"即藏,作地入义。"王等"即等语摄火水贼饥等。"理发等"即等语摄陶师染师等。
六方覆品释

266.Catūhi kāraṇehīti na chandagamanādīhi catūhi kāraṇehi . Akusalaṃ pahāyāti ‘‘cattāro kammakilesā’’ti vuttaṃ akusalañceva agatigamanākusalañca pajahitvā. Chahi kāraṇehīti surāpānādīsu ādīnavadassanasaṅkhātehi chahi kāraṇehi. Surāpānānuyogādibhedaṃ chabbidhaṃ bhogānaṃ apāyamukhaṃ vināsamukhaṃ vajjetvā. Soḷasa mittānīti upakārādivasena cattāro, pamattarakkhaṇādikiccavisesavasena paccekaṃ cattāro cattāro katvā soḷasavidhe kalyāṇamitte sevanto bhajanto. Satthavāṇijjādimicchājīvaṃ pahāya ñāyeneva vattanato dhammikena ājīvena jīvati. Namassitabbāti upakāravasena, guṇavasena ca namassitabbā sabbadā natena hutvā vattitabbā. Disā-saddassa attho heṭṭhā vutto eva. Āgamanabhayanti tattha sammā appaṭipattiyā, micchāpaṭipattiyā ca uppajjanakaanattho. So hi bhāyanti etasmāti ‘‘bhaya’’nti vuccati. Yena kāraṇena mātāpituādayo puratthimādibhāvena apadiṭṭhā, taṃ dassetuṃ ‘‘pubbupakāritāyā’’tiādi vuttaṃ, tena atthasarikkhatāya nesaṃ puratthimādibhāvoti dasseti. Tathā hi mātāpitaro puttānaṃ puratthimabhāvena tāva upakāribhāvena dissanato, apadissanato ca puratthimā disā. Ācariyā antevāsikassa dakkhiṇabhāvena, hitāhitaṃ patikusalabhāvena dakkhiṇārahatāya ca vuttanayena dakkhiṇā disā. Iminā nayena ‘‘pacchimā disā’’tiādīsu yathārahaṃ attho veditabbo. Gharāvāsassa dukkhabahulatāya te te ca kiccavisesā yathāuppatitadukkhanittharaṇatthāti vuttaṃ ‘‘te te dukkhavisese uttaratī’’ti. Yasmā dāsakammakarā sāmikassa pādānaṃ payirupāsanavasena ceva tadanucchavikakiccasādhanavasena ca yebhuyyena santikāvacarā, tasmā vuttaṃ ‘‘pādamūle patiṭṭhānavasenā’’ti. Guṇehīti uparibhāvāvahehi guṇehi. Upari ṭhitabhāvenāti saggamagge mokkhamagge ca patiṭṭhitabhāvena.



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266. "四因"即非欲行等四因。"断不善"即断说"四业垢"不善及行不善。"六因"即名见酒饮等过六因。避酒饮行等分六种财恶道门败门。"十六友"即依益等四,各四依护放逸等特殊事分十六种善友近事。断武器贸易等邪命依理行故正命活。"应礼"即依益,依德应礼常应低行。方语义如前说。"来怖"即彼中不正行,邪行生不利。因彼怖故说"怖"。为示何因说父母等为东等故说"前益"等,示彼义相似故彼等东等性。如是父母子见益性,说东方。师对学生南性,善巧利不利应南故说理南方。此理"西方"等如应知义。因居家多苦及彼彼特殊事为度如生苦故说"度彼彼苦殊"。因奴仆近主足敬及作应作事多近住故说"依足立"。"德"即令上性德。"住上"即住天道解脱道。

267.Bhatoti posito, taṃ pana bharaṇaṃ jātakālato paṭṭhāya sukhapaccayūpaharaṇena dukkhapaccayāpaharaṇena ca tehi pavattitanti dassetuṃ ‘‘thaññaṃ pāyetvā’’tiādi vuttaṃ. Jaggitoti paṭijaggito. Teti mātāpitaro.

Mātāpitūnaṃ santakaṃ khettādiṃ avināsetvā rakkhitaṃ tesaṃ paramparāya ṭhitiyā kāraṇaṃ hotīti ‘‘taṃ rakkhanto kulavaṃsaṃ saṇṭhapeti nāmā’’ti vuttaṃ. Adhammikavaṃsatoti ‘‘kulappadesādinā attanā sadisaṃ ekaṃ purisaṃ ghaṭetvā vā gīvāyaṃ vā hatthe vā bandhamaṇiyaṃ vā hāretabba’’nti evaṃ ādinā pavattaadhammikapaveṇito. Hāretvāti apanetvā taṃ gāhaṃ vissajjāpetvā. Mātāpitaro tato gāhato vivecaneneva hi āyatiṃ tesaṃ paramparāhārikā siyā. Dhammikavaṃseti hiṃsādiviratiyā dhammike vaṃse dhammikāya paveṇiyaṃ. Ṭhapentoti patiṭṭhapento. Salākabhattādīni anupacchinditvāti salākabhattadānādīni avicchinditvā.

Dāyajjaṃ paṭipajjāmīti ettha yasmā dāyapaṭilābhassa yogyabhāvena vattamānoyeva dāyajjaṃ paṭipajjati nāma, na itaro, tasmā tamatthaṃ dassetuṃ ‘‘mātāpitaro’’tiādi vuttaṃ. Dāraketi putte. Vinicchayaṃ patvāti ‘‘puttassa cajavissajjana’’nti evaṃ āgataṃ vinicchayaṃ āgamma. Dāyajjaṃ paṭipajjāmīti vuttanti ‘‘dāyajjaṃ paṭipajjāmī’’ ti idaṃ catutthaṃ vattanaṭṭhānaṃ vuttaṃ. Tesanti mātāpitūnaṃ. Tatiyadivasato paṭṭhāyāti matadivasato tatiyadivasato paṭṭhāya.

Pāpato nivāraṇaṃ nāma anāgatavisayaṃ. Sampattavatthutopi hi nivāraṇaṃ vītikkame anāgate eva siyā, na vattamāne. Nibbattitā pana pāpakiriyā garahaṇamattapaṭikārāti āha ‘‘katampi garahantī’’ti. Nivesentīti patiṭṭhapenti. Vuttappakārā mātāpitaro anavajjameva sippaṃ sikkhāpentīti vuttaṃ ‘‘muddāgaṇanādisippa’’nti. Rūpādīhīti ādi-saddena bhogaparivārādiṃ saṅgaṇhāti. Anurūpenāti anucchavikena.

Niccabhūto samayo abhiṇhakaraṇakālo. Abhiṇhattho hi ayaṃ nicca-saddo ‘‘niccapahaṃsito niccapahaṭṭho’’tiādīsu viya. Yuttapattakālo eva samayo kālasamayo. ‘‘Uṭṭhāya samuṭṭhāyā’’ti imināssa niccameva dāne tesaṃ yuttapayuttataṃ dasseti. Sikhāṭhapanaṃ dārakakāle. Āvāhavivāhaṃ puttadhītūnaṃ yobbanappattakāle.


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267. "养"即养育,示彼养从生时始以乐因缘施,苦因缘除故说"饮乳"等。"护"即护持。"彼等"即父母。
不坏父母田等所有而护为彼等传承住因故说"护彼名立家族"。"非法族"即"以族地等配一如自人或系颈或系手或令去庄严"如是等转非法传。"令去"即除令舍彼执。因父母由彼执解即将来彼等传承续。"法族"即离害等法族法传。"立"即令立。"不断条食等"即不断条食施等。
"行继"此中因得继应性转即名行继,非余,故为示彼义说"父母"等。"童"即子。"至判"即至来如是"子舍与"判。说"行继"即说此第四行处。"彼等"即父母。"始第三日"即始死第三日。
离恶名未来境。因已得物离亦将来即违越,非现。然生恶业仅呵责对治故说"亦呵已作"。"立"即令立。说如说父母令学无过技故说"印算等技"。"色等"即等语摄财眷等。"随应"即相应。
常住时即数作时。因此常语数义如"常欢常喜"等。应得时即时时。"起遍起"即以此示彼等常施应勤。发髻立童时。娶嫁子女青年时。


Taṃ bhayaṃ yathā nāgacchati, evaṃ pihitā hoti ‘‘puratthimā disā’’ti vibhattiṃ pariṇāmetvā yojanā. Yathā pana taṃ bhayaṃ āgaccheyya, yathā ca nāgaccheyya, tadubhayaṃ dassetuṃ ‘‘sace hī’’tiādi vuttaṃ. Vippaṭipannāti ‘‘bhato ne bharissāmī’’tiādinā uttasammāpaṭipattiyā akāraṇena ceva tappaṭipakkhamicchāpaṭipattiyā akaraṇena ca vippaṭipannā puttā assu. Etaṃ bhayanti etaṃ ‘‘mātāpitūnaṃ appatirūpāti viññūnaṃ garahitabbatābhayaṃ, paravādabhaya’’nti evamādi āgaccheyya puttesu. Puttānaṃ nānurūpāti ettha ‘‘puttāna’’nti padaṃ etaṃ bhayaṃ puttānaṃ āgaccheyyāti evaṃ idhāpi ānetvā sambandhitabbaṃ. Tādisānañhi mātāpitūnaṃ puttānaṃ ovādānusāsaniyo dātuṃ samatthakālato paṭṭhāya tā tesaṃ dātabbā evāti katvā tathā vuttaṃ. Puttānañhi vasenāyaṃ desanā anāgatā sammāpaṭipannesu ubhosu attano, mātāpitūnañca vasena uppajjanakatāya sabbaṃ bhayaṃ na hoti sammāpaṭipannattā. Evaṃ paṭipannattā eva paṭicchannā hoti tattha kātabbapaṭisanthārassa sammadeva katattā. Khemāti anupaddavā. Yathāvuttasammāpaṭipattiyā akaraṇena hi uppajjanakaupaddavā karaṇena na hontīti.

‘‘Na kho te’’tiādinā vutto saṅgītianāruḷho bhagavatā tadā tassa vutto paramparāgato attho veditabbo. Tenāha ‘‘bhagavā siṅgālakaṃ etadavocā’’ti. Ayañhīti ettha hi-saddo avadhāraṇe. Tathā hi ‘‘no aññā’’ti aññadisaṃ nivatteti.



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彼怖如不来,如是覆"东方"转格词相应。然如彼怖应来,如应不来,为示彼二故说"若"等。"邪行"即以"养育我们将养"等不作上正行因及不作彼对邪行故邪行子应。"此怖"即此"父母不应故智者应呵怖,他语怖"如是等应来于子。"子不应"此中"子"语此怖应来子故如是此亦引相应。因如是父母从能与子教诫时即应与彼等故如是说。因此说依子来,正行二自父母依生故一切怖不由正行。由如是行故覆因彼应作待正作故。"安"即无难。因不作如说正行生难由作不生故。
应知"非彼"等说非结集世尊尔时对彼说传来义。故说"世尊对辛伽罗迦如是说"。"此"中此语决定。如是"非余"遮余方。

268. Ācariyaṃ dūratova disvā uṭṭhānavacaneneva tassa paccuggamanādisāmīcikiriyā avuttasiddhāti taṃ dassento ‘‘paccuggamanaṃ katvā’’tiādimāha. Upaṭṭhānenāti payirupāsanena. Tikkhattuṃupaṭṭhānagamanenāti pāto, majjhanhike, sāyanti tīsu kālesu upaṭṭhānatthaṃ upagamanena. Sippuggahaṇatthaṃ pana upagamanaṃ upaṭṭhānantogadhaṃ payojanavasena gamanabhāvatoti āha ‘‘sippuggahaṇa…pe… hotī’’ti. Sotuṃ icchā sussūsā, sā pana ācariye sikkhitabbasikkhe ca ādaragāravapubbikā icchitabbā ‘‘addhā iminā sippena sikkhitena evarūpaṃguṇaṃ paṭilabhissāmī’’ti. Tathābhūtañca taṃ savanaṃ saddhāpubbaṅgamaṃ hotīti āha ‘‘saddahitvā savanenā’’ti. Vuttamevatthaṃ byatirekavasena dassetuṃ ‘‘asaddahitvā…pe… nādhigacchatī’’ti vuttaṃ. Tasmā tassattho vuttapaṭipakkhanayena veditabbo. Yaṃ sandhāya ‘‘avasesakhuddakapāricariyāyā’’ti vuttaṃ, taṃ vibhajanaṃ anavasesato dassetuṃ ‘‘antevāsikena hī’’tiādi vuttaṃ. Paccupaṭṭhānādīnīti ādi-saddena āsanapaññāpanaṃ bījananti evamādiṃ saṅgaṇhāti. Antevāsikavattanti antevāsikena ācariyamhi sammāvattitabbavattaṃ. Sippapaṭiggahaṇenāti sippaganthassa sakkaccaṃ uggahaṇena. Tassa hi suṭṭhu uggahaṇena tadanusārenassa payogopi sammadeva uggahito hotīti. Tenāha ‘‘thokaṃ gahetvā’’tiādi.

Suvinītaṃ vinentīti idha ācāravinayo adhippeto. Sippasmiṃ pana sikkhāpanavinayo ‘‘suggahitaṃ gāhāpentī’’ti imināva saṅgahitoti vuttaṃ ‘‘evaṃ te nisīditabba’’ntiādi. Ācariyā hi nāma antevāsike na diṭṭhadhammike eva vinenti, atha kho samparāyikepīti āha ‘‘pāpamittā vajjetabbā’’ti. Sippaganthassa uggaṇhanaṃ nāma yāvadeva payogasampādanatthanti āha ‘‘payogaṃ dassetvā gaṇhāpentī’’ti. Mittāmaccesūti attano mittāmaccesu. Paṭiyādentīti pariggahetvā naṃ mamattavasena paṭiyādenti. ‘‘Ayaṃ amhākaṃ antevāsiko’’tiādinā hi attano pariggahitadassanamukhena ceva ‘‘bahussuto’’tiādinā tassa guṇapariggaṇhanamukhe ca taṃ tesaṃ paṭiyādenti. Sabbadisāsu rakkhaṃ karonti cātuddisabhāvasampādanenassa sabbattha sukhajīvibhāvasādhanato. Tenāha ‘‘uggahitasippo hī’’tiādi. Sattānañhi duvidhā sarīrarakkhā abbhantaraparissayapaṭighātena, bāhiraparissayapaṭighātena ca. Tattha abbhantaraparissayo khuppipāsādibhedo, so lābhasiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Bāhiraparissayo coraamanussādihetuko, so vijjāsiddhiyā paṭihaññati tāya tajjāparihārasaṃvidhānato. Tena vuttaṃ ‘‘yaṃ yaṃ disa’’ntiādi.

Pubbe ‘‘uggahitasippo hī’’tiādinā sippasikkhāpaneneva lābhuppattiyā disāsu parittāṇakaraṇaṃ dassitaṃ, idāni ‘‘yaṃ vā so’’tiādinā tassa uggahitasippassa nipphattivasena guṇakittanamukhena paggaṇhanenapi lābhuppattiyāti ayametesaṃ vikappānaṃ bhedo. Sesanti ‘‘paṭicchannā hotī’’tiādikaṃ pāḷiāgataṃ, ‘‘evañca pana vatvā’’tiādikaṃ aṭṭhakathāgatañca. Etthāti etasmiṃ dutiyadisāvāre. Purimanayenevāti pubbe paṭhamadisāvāre vuttanayeneva.



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268. 见师远起语即迎等应作不说成故示彼说"作迎"等。"近"即亲近。"三次近往"即朝、中、晚三时近往。取技往近摄因往性故说"取技等往即近"。欲闻即听闻,彼应于师学处欲敬重"定以此学技得如是德"。如是彼闻依信故说"信闻"。为示义相反故说"不信等不得"。故彼义应知说对理。为完全示依"余小奉事"说者故说"因内住"等。"现等"即等语摄设座扇等。"内住行"即内住于师正行行。"受技"即善取技言。因彼善取依彼用亦善取故。故说"取少"等。
"善导导"此中意欲行导。技中学导以"令取善取"摄故说"如是汝应坐"等。因名师不仅导现法,亦后法故说"应离恶友"。取技言即为成用故说"示用令取"。"友僚"即自友僚。"预备"即摄彼依我所预备。因"此我内住"等由示自摄及"多闻"等由摄彼德预备彼彼等。作一切方护由成四方性彼一切安活成。故说"因取技"等。因有情二身护由制内难,制外难。此中内难饥渴等分,彼由得利制由彼安排对治故。外难盗非人等因,彼由成明制由彼安排对治故。故说"何何方"等。
前以"因取技"等仅示由教技生利作方护,今以"或彼"等由彼取技成由称德摄亦生利故此等分别差别。"余"即"覆"等来经,"如是说"等来义。"此"即此第二方分。"如前理"即如前第一方分说理。

269.Sammānanā nāma sambhāvanā, sā pana atthacariyālakkhaṇā ca dānalakkhaṇā ca catutthapañcamaṭṭhāneheva saṅgahitāti piyavacanalakkhaṇaṃ taṃ dassetuṃ ‘‘sambhāvitakathākathanenā’’ti vuttaṃ. Vigatamānanā vimānanā, na vimānanā avimānanā, vimānanāya akaraṇaṃ. Tenāha ‘‘yathā dāsakammakarādayo’’tiādi. Sāmikena hi vimānitānaṃ itthīnaṃ sabbo parijano vimānetiyeva . Paricarantoti indriyāni paricaranto. Taṃ aticarati nāma taṃ attano gihiniṃ atimaññitvā agaṇetvā vattanato. Issariyavossaggenāti ettha yādiso issariyavossaggo gihiniyā anucchaviko, taṃ dassento ‘‘bhattagehe vissaṭṭhe’’ti āha. Gehe eva ṭhatvā vicāretabbampi hi kasivāṇijjādikammaṃ kulitthiyā bhāro na hoti, sāmikasseva bhāro, tato āgatasāpateyyaṃ pana tāya suguttaṃ katvā ṭhapetabbaṃ hoti. ‘‘Sabbaṃ issariyaṃ vissaṭṭhaṃ nāma hotī’’ti etā maññantīti adhippāyo. Itthiyo nāma puttalābhena viya mahagghavipulālaṅkāralābhenapi na santussantevāti tāsaṃ tosanaṃ alaṅkāradānanti āha ‘‘attano vibhavānurūpenā’’ti.

Kulitthiyā saṃvihitabbakammantā nāma āhārasampādanavicārappakārāti āha ‘‘yāgubhattapacanakālādīnī’’tiādi. Sammānanādīhi yathārahaṃ piyavacanehi ceva bhojanadānādīhi ca paheṇakapesanādīhi aññato, tattheva vā uppannassa paṇṇākārassa chaṇadivasādīsu pesetabbapiyabhaṇḍehi ca saṅgahitaparijanā. Gehasāminiyā antogehajano niccaṃ saṅgahito evāti vuttaṃ ‘‘idha parijano nāma…pe… ñātijano’’ti. Ābhatadhananti bāhirato antogehaṃ pavesitadhanaṃ. Gihiniyā nāma paṭhamaṃ āhārasampādane kosallaṃ icchitabbaṃ, tattha ca yuttapayuttatā, tato sāmikassa itthijanāyattesu kiccākiccesu, tato puttānaṃ parijanassa kātabbakiccesūti āha ‘‘yāgubhattasampādanādīsū’’tiādi. ‘‘Nikkosajjā’’ti vatvā tameva nikkosajjataṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Idhāti imasmiṃ tatiyadisāvāre. Purimanayenevāti paṭhamadisāvāre vuttanayeneva. Iti bhagavā ‘‘pacchimā disā puttadārā’’ti uddisitvāpi dāravaseneva pacchimaṃ disaṃ vissajjesi, na puttavasena. Kasmā? Puttā hi dārakakāle attano mātu anuggaṇhaneneva anuggahitā honti anukampitā, viññutaṃ pattakāle pana yathā tepi tadā anuggahetabbā, svāyaṃ vidhi ‘‘pāpā nivārentī’’tiādinā paṭhamadisāvāre dassito evāti kiṃ puna vissajjanenāti. Dānādisaṅgahavatthūsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttamevāti.

270. Cattāripi ṭhānāni laṅghitvā pañcamameva ṭhānaṃ vivarituṃ ‘‘avisaṃvādanatāyā’’tiādi vuttaṃ. Tattha yassa yassa nāmaṃ gaṇhātīti sahāyo atthikabhāvena yassa yassa vatthuno nāmaṃ katheti. Avisaṃvādetvāti ettha duvidhaṃ avisaṃvādanaṃ vācāya, payogena cāti taṃ duvidhampi dassetuṃ ‘‘idampī’’tiādi vuttaṃ. ‘‘Dānenā’’ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ itarasaṅgahavatthuvasenapi avisaṃvādetvā saṅgaṇhanassa labbhanato, icchitabbato ca. Aparā pacchimā pajā aparapajā, aparāparaṃ uppannā vā pajā aparapajā. Paṭipūjanā nāma mamāyanā, sakkārakiriyā cāti tadubhayaṃ dassetuṃ ‘‘kelāyantī’’tiādi vuttaṃ. Mamāyantīti mamattaṃ karonti.



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269. "尊重"即尊敬,彼以利行相及施相由第四第五处摄故示彼爱语相说"说尊敬语"。离慢即轻视,非轻视即不轻视,不作轻视。故说"如奴仆等"。因主轻视女众一切眷属即轻视。"邪行"即行根。名邪行彼因轻视不顾自居士女而行。"委以权"此中示如居士女应权说"委食室"。因于家立应导农商等业非贵女责,是主责,然由彼来资具彼应善护立。"一切权委名"即彼等思意。女名如得子如得大贵广饰不满故彼满以施饰说"随自富"。
贵女应办事名食成作等故说"粥食煮时等"。以尊重等如应爱语及食施等送礼等他,或彼生贺节日等应送喜物摄眷属。家主妇内家人常摄故说"此眷属名等亲眷"。"持财"即外入内室财。女名应先食成善巧,及彼勤,次主女人依事非事,次子眷属应作事故说"粥食成等"。说"离懈"为示彼离懈相反顺故说"如"等。"此"即此第三方分。"如前理"即如第一方分说理。如是世尊说"西方子妻"且仅依妻明西方非依子。何故?因子童时摄自母摄即怜愍,得智时如彼等尔时应摄,此法以"离恶"等第一方分已示故何再明。施等摄事应说彼已前说。
270. 超四处唯开第五处故说"不违"等。此中"执谁谁名"即友因需执谁谁物名。"不违"此中二不违语及行故为示彼二故说"此亦"等。"施"即此应见仅例由余摄事亦得不违摄,应欲故。后后生众即后众,或后后生众即后众。"敬"即爱,作敬故为示彼二说"爱"等。"爱"即作我所。

271.Yathābalaṃ kammantasaṃvidhānenāti dāsakammakarānaṃ yathābalaṃ balānurūpaṃ tesaṃ tesaṃ kammantānaṃ saṃvidahanena vicāraṇena, kārāpanenāti attho. Tenāha ‘‘daharehī’’tiādi. Bhattavetanānuppadānenāti tassa tassa dāsakammakarassa anurūpaṃ bhattassa, vetanassa ca padānena . Tenevāha ‘‘ayaṃ khuddakaputto’’tiādi. Bhesajjādīnīti ādi-saddena sappāyāhāravasanaṭṭhānādiṃ saṅgaṇhāti. Sātabhāvo eva rasānaṃ acchariyatāti āha ‘‘acchariye madhurarase’’ti. Tesanti dāsakammakarānaṃ. Vossajjanenāti kammakaraṇato vissajjanena. Velaṃ ñatvāti ‘‘pahārāvaseso, upaḍḍhapahārāvaseso vā divaso’’ti velaṃ jānitvā. Yo koci mahussavo chaṇo nāma. Kattikussavo, phagguṇussavoti evaṃ nakkhattasallakkhito mahussavo nakkhattaṃ.Pubbuṭṭhāyitā, pacchānipātitā ca mahāsudassane vuttā evāti idha anāmaṭṭhā.

Dinnādāyinoti pubbapadāvadhāraṇavasena sāvadhāraṇavacananti avadhāraṇena nivattitaṃ dassetuṃ ‘‘corikāya kiñci aggahetvā’’ti vuttaṃ. Tenāha ‘‘sāmikehi dinnasseva ādāyino’’ti. Na mayaṃ kiñci labhāmāti anujjhāyitvāti paṭisedhadvayena tehi laddhabbassa lābhaṃ dasseti. ‘‘Kiṃ etassa kammena katenāti anujjhāyitvā’’ti idaṃ tuṭṭhahadayatāya kāraṇadassanaṃ paṭipakkhadūrībhāvato. Tuṭṭhahadayatādassanampi kammassa sukatakāritāya kāraṇadassanaṃ. Kitti eva vaṇṇo kittivaṇṇo, taṃ kittivaṇṇaṃ guṇakathaṃ haranti, taṃ taṃ disaṃ upāharantīti kittivaṇṇaharā. Tathā tathā kittetabbato hi kitti, guṇo, tesaṃ vaṇṇanaṃ kathanaṃ vaṇṇo. Tenāha ‘‘guṇakathāhārakā’’ti.

272. Kāraṇabhūtā mettā etesaṃ atthīti mettāni, kāyakammādīni. Yāni pana tāni yathā yathā ca sambhavanti, taṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. ‘‘Vihāragamana’’ntiādīsu ‘‘mettacittaṃ paccupaṭṭhāpetvā’’ti padaṃ āharitvā yojetabbaṃ. Anāvaṭadvāratāyāti ettha dvāraṃ nāma alobhajjhāsayatā dānassa mukhabhāvato. Tassa sato deyyadhammassa dātukāmatā anāvaṭatā evañhi gharamāvasanto kulaputto gehadvāre pihitepi anāvaṭadvāro eva, aññathā apihitepi gharadvāre āvaṭadvāro evāti. Tena vuttaṃ ‘‘tatthā’’tiādi. Vivaritvāpi vasantoti vacanaseso. Pidahitvāpīti etthāpi eseva nayo. ‘‘Sīlavantesū’’ti idaṃ paṭiggāhakato dakkhiṇavisuddhidassanatthaṃ vuttaṃ. Karuṇākhettepi dānena anāvaṭadvāratā eva. ‘‘Santaññevā’’ti iminā asantaṃ natthivacanaṃ pucchitapaṭivacanaṃ viya icchitabbaṃ evāti dasseti viññūnaṃ atthikānaṃ cittamaddavakaraṇato. ‘‘Purebhattaṃ paribhuñjitabbaka’’nti idaṃ yāvakālike eva āmisabhāvassa niruḷhatāya vuttaṃ.

‘‘Sabbe sattā’’ti idaṃ tesaṃ samaṇabrāhmaṇānaṃ ajjhāsayasampattidassanaṃ pakkhapātābhāvadīpanato, odhiso pharaṇāyapi mettābhāvanāya labbhanato. Yāya kusalābhivaḍḍhiākaṅkhāya tesaṃ upaṭṭhākānaṃ, tathā nesaṃ gehapavisanaṃ, taṃ sandhāyāha ‘‘pavisantāpi kalyāṇena cetasā anukampanti nāmā’’ti. Sutassa pariyodāpanaṃ nāma tassa yāthāvato atthaṃ vibhāvetvā vicikicchātamavidhamanena visodhananti āha ‘‘atthaṃ kathetvā kaṅkhaṃ vinodentī’’ti. Savanaṃ nāma dhammassa yāvadeva sammāpaṭipajjanāya asati tasmiṃ tassa niratthakabhāvato, tasmā sutassa pariyodāpanaṃ nāma sammāpaṭipajjāpananti āha ‘‘tathattāya vā paṭipajjāpentī’’ti.



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271. "如力事业安排"即奴仆如力随力对彼彼事业安排导作令作义。故说"以青年"等。"给食工"即对彼彼奴仆应食及工给。故说"此小子"等。"药等"即等语摄适食衣处等。美即味希有故说"希有甜味"。"彼等"即奴仆。"放"即从作事放。"知时"即知"余一击,或余半击日"时。任何大节为节。迦提节,颇勒具那节如是依星辰大节为星。先起,后卧如大善见已说故此不说。
"取所施"即前分决定语由决定示遮说"不以盗取何"。故说"仅取主施"。"不恼无我等得"以二遮示彼等应得得。"不恼何此作事"此示喜心因由对远离。示喜心亦示事善作因。称即誉称誉,彼等持称誉德语,持彼彼方故称誉持。因如是称故称,德,彼等誉说誉。故说"持德语"。
272. 因慈彼等有故慈,身业等。彼等何何及如何生故为示彼说"此"等。"往寺"等中"现慈心"语引相应。"门不闭"此中门名无贪意施口性。彼有施物欲施不闭如是居家子虽闭家门即门不闭,否则虽不闭家门即门闭。故说"此"等。应续"亦开住"。"亦闭"此中亦此理。"于戒"此示从受净施说。悲田亦施即门不闭。"有即"以此示无说无如答问应欲由令智者求柔心。"午前应食"此说定限时食性。
"一切有情"此示彼等沙门婆罗门意成由明无偏,亦由差别遍修慈得。依彼等近事如欲增善,如是彼等入家故说"入亦善心即怜"。闻净名示彼如实义除疑暗净故说"说义除疑"。闻名法即正行无彼彼无义故,故闻净名令正行故说"令行如性"。

273.Alamattoti samatthasabhāvo, so ca atthato samattho evāti ‘‘agāraṃ ajjhāvasanasamattho’’ti vuttaṃ. Disānamassanaṭṭhāneti yathāvuttadisānaṃ paccupaṭṭhānasaññite namassanakāraṇe. Paṇḍito hutvā kusalo cheko labhate yasanti yojanā. Saṇhaguṇayogato saṇho, saṇhaguṇoti panettha sukhumanipuṇapaññā, muduvācāti dassento ‘‘sukhuma…pe… bhaṇanena vā’’ti vuttaṃ. Disānamassanaṭṭhānenāti yena ñāṇena yathāvuttā cha disā vuttanayena paṭipajjanto namassati nāma, taṃ ñāṇaṃ disānamassanaṭṭhānaṃ, tena paṭibhānavā. Tena hi taṃtaṃkiccayuttapattavasena paṭipajjanto idha ‘‘paṭibhānavā’’ti vutto. Nivātavuttīti paṇipātasīlo. Atthaddhoti na thaddho thambharahitoti cittassa uddhumātalakkhaṇena thambhitabhāvena virahito. Uṭṭhānavīriyasampannoti kāyikena vīriyena samannāgato. Nirantarakaraṇavasenāti āraddhassa kammassa satatakāritāvasena. Ṭhānuppattiyā paññāyāti tasmiṃ tasmiṃ atthakicce upaṭṭhite ṭhānaso taṅkhaṇe eva uppajjanakapaññāya.

Saṅgahakaroti yathārahaṃ sattānaṃ saṅgaṇhanako. Mittakaroti mittabhāvakaro, so pana atthato mitte pariyesanako nāma hotīti vuttaṃ ‘‘mittagavesano’’ti. Yathāvuttaṃ vadaṃ vacanaṃ jānātīti vadaññūti āha ‘‘pubbakārinā vuttavacanaṃ jānātī’’ti. Idāni tamevatthaṃ saṅkhepena vuttaṃ vitthāravasena dassetuṃ ‘‘sahāyakassā’’tiādi vuttaṃ. Pubbe yathāpavattāya vācāya jānane vadaññutaṃ dassetvā idāni ākārasallakkhaṇena appavattāya vācāya jānanepi vadaññutaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. ‘‘Yena yena vā panā’’tiādinā vacanīyatthataṃ vadaññū-saddassa dasseti. Netāti yathādhippetamatthaṃ paccakkhato pāpetā. Tenāha ‘‘taṃ tamatthaṃ dassento paññāya netā’’ti. Neti taṃ tamatthanti ānetvā sambandho. Punappunaṃ netīti anu anu neti, taṃ tamatthanti ānetvā yojanā.

Tasmiṃ tasminti tasmiṃ tasmiṃ dānādīhi saṅgahehi saṅgahetabbe puggale. Āṇiyāti akkhasīsagatāya āṇiyā. Yāyatoti gacchato. Puttakāraṇāti puttanimittaṃ. Puttahetukañhi puttena kattabbaṃ mānaṃ vā pūjaṃ vā.

Upayogavacaneti upayogatthe. Vuccatīti vacanaṃ, attho. Upayogavacane vā vattabbe. Paccattanti paccattavacanaṃ. Sammā pekkhantīti sammadeva kātabbe pekkhanti. Pasaṃsanīyāti pasaṃsitabbā. Bhavanti ete saṅgahetabbe tattha puggale yathārahaṃ pavattentāti adhippāyo.

274.‘‘Iti bhagavā’’tiādi nigamanaṃ. Yā disāti yā mātāpituādilakkhaṇā puratthimādidisā. Namassāti namasseyyāsīti attho ‘‘yathā kathaṃ panā’’tiādikāya gahapatiputtassa pucchāya vasena desanāya āraddhattā ‘‘pucchāya ṭhatvā’’ti vuttaṃ. Akathitaṃ natthi gihīhi kattabbakamme appamādapaṭipattiyā anavasesato kathitattā. Mātāpituādīsu hi tehi ca paṭipajjitabbapaṭipattiyā niravasesato kathaneneva rājādīsupi paṭipajjitabbavidhi atthato kathito eva hotīti. Gihino vinīyanti, vinayaṃ upenti etenāti gihivinayo. Yathānusiṭṭhanti yathā idha satthārā anusiṭṭhaṃ gihicārittaṃ , tathā tena pakārena taṃ avirādhetvā. Paṭipajjamānassa vuddhiyeva pāṭikaṅkhāti diṭṭhadhammikasamparāyikaparamatthehi vuddhiyeva icchitabbā avassambhāvinīti.

Siṅgālasuttavaṇṇanāya līnatthappakāsanā.

9. Āṭānāṭiyasuttavaṇṇanā

Paṭhamabhāṇavāravaṇṇanā



我来为您直译这段巴利文：
273. "能"即能性,彼义能故说"能居家"。"礼方处"即如说方现名礼因。"智为巧能得誉"相应。由细德合细,此细德即微妙智,柔语故示说"微妙等说"。"礼方处"即以何智如说六方说理行即礼,彼智礼方处,彼慧辩。因彼彼事应时行此说"慧辩"。"卑住"即礼性。"非慢"即无慢离慢即离心高相慢性。"具勤勇"即具身勇。"无间作"即续作已起业。"时生慧"即彼彼义事起时即生慧。
"摄作"即如应摄有情。"友作"即作友性,彼义即求友故说"求友"。知如说语故知语故说"知前作语"。今为示广彼略说义故说"友"等。示前如转语知语知今为示相察不转语知语知故说"又"等。以"或何何"等示应语性知语语。"导"即令如欲义现。故说"示彼彼义慧导"。导彼彼义引相应。数数导即随随导,彼彼义引相应。
"彼彼"即彼彼应施等摄摄人。"轴"即至轴头。"行"即去。"子因"即子缘。因子应子作敬或供。
"对格"即对格义。说即语,义。或应说对格。"主"即主语。"正见"即正见应作。"应赞"即应赞。彼等转彼摄应人如应意。
274. "如是世尊"等结。"何方"即何父母等相东等方。"礼"即应礼义由居士子问"如何"等始说故说"依问"。无不说由完全说居士应作事不放逸行。因父母等及应行行完全说即王等应行法义即说。居士导,导至此故居士导。"如教"即如此师教居士行,如是彼相不违。行者唯应期望增即应欲必来现后第一义增。
辛伽罗经注释明义显。
阿吒那提耶经注释
第一诵分注释;

275. ‘‘Catuddisaṃ rakkhaṃ ṭhapetvā’’ti idaṃ dvīsu ṭhānesu catūsu disāsu ṭhapitaṃ rakkhaṃ sandhāya vuttanti tadubhayaṃ dassetuṃ ‘‘asurasenāyā’’tiādi vuttaṃ. Attano hi adhikāre, attano rakkhāya ca appamajjanena tesaṃ idaṃ dvīsu ṭhānesu catūsu disāsu ārakkhaṭṭhapanaṃ. Yañhi taṃ asurasenāya paṭisedhanatthaṃ devapure catūsu disāsu sakkassa devānamindassa ārakkhaṭṭhapanaṃ, taṃ attano adhikāre appamajjanaṃ. Yaṃ pana nesaṃ bhagavato santikaṃ upasaṅkamane catūsu disāsu ārakkhaṭṭhapanaṃ, taṃ attano katā rakkhāya appamajjanaṃ. Tena vuttaṃ ‘‘asurasenāya nivāraṇattha’’ntiādi. Pāḷiyaṃ catuddisanti bhummatthe upayogavacananti bhummavasena tadatthaṃ dassento ‘‘catūsu disāsū’’ti āha. Ārakkhaṃ ṭhapetvāti vessavaṇādayo cattāro mahārājāno attanā attanā rakkhitabbadisāsu ārakkhaṃ ṭhapetvā guttiṃ sammadeva vidahitvā. Balagumbaṃ ṭhapetvāti yakkhasenādisenābalasamūhaṃ ṭhapetvā. Ovaraṇaṃ ṭhapetvāti paṭipakkhanisedhanasamatthaṃ āvaraṇaṃ ṭhapetvā. Iti tīhi padehi yathākkamaṃ paccekaṃ devanagaradvārassa anto, dvārasamīpe, dvārato bahi, disārakkhāvasanoti tividhāya rakkhāya ṭhapitabhāvo vā dīpito. Tenāha ‘‘evaṃ sakkassa…pe… katvā’’ti. Satta buddhe ārabbhāti ettha satteva buddhe ārabbha paribandhanakāraṇaṃ mahāpadānaṭīkāyaṃ (dī. ni. ṭī. 2.12) vuttanayeneva veditabbaṃ. Dhammaāṇanti dhammamayaṃ āṇaṃ, satthu dhammacakkanti attho. ‘‘Parisato bāhirabhāvo, asambhogo’’ti evamādiṃ idañcidañca vivajjanakaraṇaṃ karissāmāti. Sāvananti catunnampi parisānaṃ tikkhattuṃ parivārena anusāvanaṃ, yathā sakko devānamindo asurasenāya nivāraṇatthaṃ catūsu disāsu ārakkhaṃ ṭhapāpeti, evaṃ mahārājānopi tādise kiccavisese attano ārakkhaṃ ṭhapenti. Imesampi hi tato sāsaṅkaṃ sappaṭibhayanti. Tena vuttaṃ ‘‘attanopī’’tiādi.

Abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti anantaraṃ vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti.

Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. ‘‘Yasasā’’ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane. Idha panāti ‘‘abhikkantāya rattiyā’’ti etasmiṃ pade. Tenāti khayapariyāyattā.

Rūpāyatanādīsūti ādi-saddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha ‘‘chaviya’’nti. Tathā hi vuttaṃ ‘‘kañcanasannibhattaco’’ti (dī. ni. 2.35; 3.200, 218; ma. ni. 

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275. "置四方守"此依二处四方置守说故为示彼二说"阿修罗军"等。因自界,自护不放逸彼等此二处四方置守。因彼阿修罗军遮故天城四方帝释天主置守,彼自界不放逸。又彼等往世尊时四方置守,彼自作护不放逸。故说"为遮阿修罗军"等。经中"四方"即处格对格故依处示彼义说"于四方"。"置守"即毗沙门等四大王于自自应守方置守善立护。"置军"即置夜叉军等军众。"置障"即置能遮敌障。如是三语如次各各天城门内,门边,门外,方守住即示三护置性。故说"如是帝释等作"。"缘七佛"此中缘七佛系缚因如大本注说理应知。"法令"即法作令,师法轮义。"众外性,不共"如是等此此应离作我等将作。"令闻"即以三遍围令闻四众,如帝释天主为遮阿修罗军令置四方守,如是大王亦如是事差别置自守。因彼等亦由彼有怖有畏。故说"自亦"等。
"胜"即过,去义故说"见灭"。故即说"初夜过"。"更胜"即极可爱。如是妙即贤故说"见妙"。
"谁"即天龙夜叉乾闼婆等中谁何。"我"即我。"足"即足。"神"即如是天神。"誉"以此如是眷,限。"光"即照。"胜"即极爱可爱端正。"色"即身色光。"照一切方"即如月如日照十方作一光一明故偈义。"端正"即胜色具色。"随喜"即极喜。"此中"即"胜夜"此语。"彼"即灭异名。
"色处等"即等语应见摄字等。"金色"即金肤此此义故说"肤"。如是说"似金肤"。

2.386) saññūḷhāti saṅganthitā. Vaṇṇāti guṇavaṇṇanāti āha ‘‘thutiya’’nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha ‘‘accho vippasanno’’tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena vaṇṇo, thuti. Abhitthavanaṭṭhena vaṇṇo, thuti, aññamaññaṃ asaṅkarato vaṇṇitabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakaṃ kāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. ‘‘Mahantaṃ khuddakaṃ, majjhima’’nti vaṇṇetabbato pamāṇetabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā vivarīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇa-saddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyaṃ daṭṭhabbo rūpāyatane gayhamānassa chavimukheneva gahetabbato. ‘‘Chavigatā pana vaṇṇadhātu eva suvaṇṇavaṇṇoti ettha vaṇṇaggahaṇena gahitā’’ti apare.

Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha ‘‘anavasesatā attho’’ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, kevalaṃ icceva attho . Kevala-saddo bahulavācīti āha ‘‘yebhuyyatā attho’’ti. Keci pana ‘‘īsakaṃ asamattā kevalakappā’’ti vadanti. Evaṃ sati anavasesattho eva kevala-saddattho siyā, anatthantarena pana kappa-saddena padavaḍḍhanaṃ kataṃ kevalameva kevalakappanti. Atha vā kappanīyatā, paññāpetabbatā kevalakappā. Abyāmissatā vijātiyena asaṅkarā suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā. Taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.

Kappa-saddo panāyaṃ sa-upasaggo, anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ kappaniyasaddamattaṃ nidasseti, aññathā kappa-saddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayakkamasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharīti dassetuṃ samantattho kappa-saddo gahitoti āha ‘‘anavasesaṃ samantato’’ti.

Yasmā devatānaṃ sarīrappabhā dvādasayojanamattaṃ ṭhānaṃ, tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādīhi samuṭṭhitā pabhā, tasmā vuttaṃ ‘‘candimā viya, sūriyo viya ca ekobhāsaṃ ekaṃ pajjotaṃ karitvā’’ti. Kasmā ete mahārājāno bhagavato santike nisīdiṃsu? Nanu yebhuyyena devatā bhagavato santikaṃ upagatā ṭhatvāva kathetabbaṃ kathentā gacchantīti? Saccametaṃ, idha pana nisīdane kāraṇaṃ atthi, taṃ dassetuṃ ‘‘devatāna’’ntiādi vuttaṃ. ‘‘Idaṃ parittaṃ nāma sattabuddhapaṭisaṃyuttaṃ garu, tasmā na amhehi ṭhatvā gahetabba’’nti cintetvā parittagāravavasena nisīdiṃsu.



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"集"即结。"色"即德称故说"赞",赞叹义。"种群"即刹帝利等种分。此中以"净明"等由应称义色即肤。由称义色即赞。由称赞义色即赞,由互不混应称应置色即刹帝利等种群。由此称知故色即能知因。由色现粗细等义色即形。由"大小中"应称应量色即量。由色为眼所开色即色处,如是彼彼义应知色语转。彼即色语。应见于肤由色处取唯依肤应取。"但肤色界即此色语所取"余说。
"唯圆"即不余一分完全圆此此义故说"无余义"。"如唯"即如语助词仅填词,唯即义。唯语多说故说"遍义"。有说"少不满如唯"。如是无余义即唯语义,但以无异义如语增词作唯即如唯。或如应,应施如唯。不杂即不混异性净。不余即彼最无胜。"如唯"即唯坚作义。唯说涅槃由离一切有为。彼此得有故唯,证灭漏尽。
如语此有上无上说许语中得如语仅示,否则如语义举许语不示。"沙门如"即由律次成沙门言。"常如"即常时。"施设"即此尊者名即如。"如发髭"即以剪刀断发髭。"二指如"即过中时二指量。"事"即托辞。为示此非能遍无余光由因一分遍亦有,此一切遍故取遍义如语说"无余遍"。
因天身光十二由旬量,过彼亦遍住,如是衣饰等生光,故说"如月日作一光一明"。何故此等大王坐世尊边?岂不多天来世尊边立说应说语去?此实尔,此中坐有因,为示彼故说"天"等。思"此护名缘七佛重,故不应我等立取"依护重故坐。

276. Kasmā panettha vessavaṇo eva kathesi, na itaresu yo kocīti? Tattha kāraṇaṃ dassetuṃ ‘‘kiñcāpī’’tiādi vuttaṃ. Vissāsiko abhiṇhaṃ upasaṅkamanena. Byattoti visārado, tañcassa veyyattiyaṃ suṭṭhu sikkhitabhāvenāti āha ‘‘susikkhito’’ti. Manussesu viya hi devesupi kocideva purimajātiparicayena susikkhito hoti, tatrāpi kocideva yathādhippetamatthaṃ vattuṃ samattho paripuṇṇapadabyañjanāya poriyā vācāya samannāgato. ‘‘Mahesakkhā’’ti imassa atthavacanaṃ ‘‘ānubhāvasampannā’’ti, mahesakkhāti vā mahāparivārāti attho. Pāṇātipāte ādīnavadassaneneva taṃ vipariyāyato tato veramaṇiyaṃ ānisaṃso pākaṭo hotīti ‘‘ādīnavaṃ dassetvā’’ icceva vuttaṃ. Tesu senāsanesūti yāni ‘‘araññavanappatthānī’’tiādinā (ma. ni. 1.34-45) vuttāni bhikkhūnaṃ vasanaṭṭhānabhūtāni araññāyatanāni, tesu bhikkhūhi sayitabbato, āsitabbato ca senāsanasaññitesu. Nibaddhavāsinoti rukkhapabbatapaṭibaddhesu vimānesu niccavāsitāya nibaddhavāsino. Baddhattāti gāthābhāvena ganthitattā sambandhitattā.

‘‘Uggaṇhātu bhante bhagavā’’ti attanā vuccamānaṃ parittaṃ bhagavantaṃ uggaṇhāpetukāmo vessavaṇo avocāti adhippāyena codako ‘‘kiṃ pana bhagavato appaccakkhadhammo nāma atthī’’ti codesi. Ācariyo sabbattha appaṭihatañāṇacārassa bhagavato na kiñci appaccakkhanti dassento ‘‘natthī’’ti vatvā ‘‘uggaṇhātu bhante bhagavā’’ti vadato vessavaṇassa adhippāyaṃ vivaranto ‘‘okāsakaraṇattha’’ntiādimāha. Yathā hi pañcasikho gandhabbadevaputto devānaṃ tāvatiṃsānaṃ, brahmuno ca sanaṅkumārassa sammukhā attano yathāsutaṃ dhammaṃ bhagavato santikaṃ upagantvā pavedeti, evamayampi mahārājā itarehi saddhiṃ āṭānāṭanagare gāthāvasena bandhitaṃ parittaṃ bhagavato pavedetuṃ okāsaṃ kārento ‘‘uggaṇhātu bhante bhagavā’’ti āha, na naṃ tassa pariyāpuṇane niyojento. Tasmā uggaṇhātūti yathidaṃ parittaṃ mayā paveditamattameva hutvā catunnaṃ parisānaṃ cirakālaṃ hitāvahaṃ hoti, evaṃ uddhaṃ ārakkhāya gaṇhātu, sampaṭicchatūti attho. Satthu kathiteti satthu ārocite, catunnaṃ parisānaṃ satthu kathane vāti attho. Sukhavihārāyāti yakkhādīhi avihiṃsāya laddhabbasukhavihārāya.

277.Sattapibuddhā cakkhumanto pañcahi cakkhūhi cakkhumabhāve visesābhāvato. Tasmāti yasmā cakkhumabhāvo viya sabbabhūtānukampitādayo sabbepi visesā sattannampi buddhānaṃ sādhāraṇā, tasmā, guṇanemittakāneva vā yasmā buddhānaṃ nāmāni nāma, na liṅgikāvatthikayādicchakāni, tasmā buddhānaṃ guṇavisesadīpanāni ‘‘cakkhumantassā’’tiādinā (dī. ni. 

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276. 何故此中唯毗沙门说,非余任一?为示此中因说"虽"等。亲因数往。"明"即善言,彼明由善学故说"善学"。如人中天中某由前生习故善学,此中某能说如欲义具足语词寻转语。"有威力"此义说"具威",有威力即大眷义。由见杀生过即由此相对彼离过功德明故说"示过"。"彼等住处"即如说"林丛野"等比丘住处成林处,彼由比丘应卧应坐住处称。"常住"即树山系楼阁常住故常住。"结"即由偈性结合系联。
"大德,世尊受持"说者问"难道有世尊不现见法耶?"说者示世尊一切无碍智行无不现见故说"无",为开示说"大德,世尊受持"毗沙门意说"为作机"等。如般阇翼干闼婆子亲闻从忉利天及梵童子法至世尊边告知,如是此大王亦与余共于阿咤那咤城(位于今印度东北部)以偈结作护为告知世尊作机说"大德,世尊受持",非令彼习。故受持即如此护唯由我告知住四众久时益,如是上护取,接受义。"师说"即师告,或四众师说义。"乐住"即夜叉等无害应得乐住。
277. 七佛具眼由五眼具眼无胜。故即由具眼如一切生怜等一切胜七佛共,故,或由功德因即由佛名非性因基任意,故佛功德胜明由"具眼"等。

3.277) vuttāni etāni ekekassa satta satta nāmāni honti. Tesaṃ nāmānaṃ sādhāraṇabhāvaṃ atthavasena yojetabbāti dassetuṃ ‘‘sabbepī’’tiādi vuttaṃ. Sabbabhūtānukampinoti anaññasādhāraṇamahākaruṇāya sabbasattānaṃ anukampikā. Nhātakilesattāti aṭṭhaṅgikena ariyamaggajalena saparasantānesu niravasesato dhotakilesamalattā. Mārasenāpamaddinoti saparivāre pañcapi māre pamadditavanto. Vusitavantoti maggabrahmacariyavāsaṃ, dasavidhaṃ ariyavāsañca vusitavanto. Vusitavantatāya eva bāhitapāpatā vuttā hotīti ‘‘brāhmaṇassā’’ti padaṃ anāmaṭṭhaṃ. Vimuttāti anaññasādhāraṇānaṃ pañcannampi vimuttīnaṃ vasena niravasesato muttā. Aṅgatoti sarīraṅgato, ñāṇaṅgato ca, dvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.200; ma. ni. 2.385) asītianubyañjanehi nikkhamanappabhā, byāmappabhā, ketumālāuṇhīsappabhā ca sarīraṅgato nikkhamanakarasmiyo, yamakamahāpāṭihāriyādīsu uppajjanakappabhā ñāṇaṅgato nikkhamanakarasmiyo. Na etāneva ‘‘cakkhumā’’tiādinā (dī. ni. 3.277) vuttāni satta nāmāni, atha kho aññānipi bahūni aparimitāni nāmāni. Kathanti āha ‘‘asaṅkhyeyyāni nāmāni saguṇena mahesinoti vutta’’nti (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. aṭṭha. 76). Kena vuttaṃ? Dhammasenāpatinā.

Yadi evaṃ kasmā vessavaṇo etāneva gaṇhīti āha ‘‘attano pākaṭanāmavasenā’’ti. Khīṇāsavājanāti adhippetā. Te hi kammakilesehi jātāpi evaṃ na puna jāyissantīti iminā atthena janā. Yathāha ‘‘yo ca kālaghaso bhūto’’ti (jā. 1.2.190) desanāsīsamattanti nidassanamattanti attho, avayavena vā samudāyupalakkhaṇametaṃ. Sati ca pisuṇavācappahāne pharusavācā pahīnāva hoti, pageva ca musāvādoti ‘‘apisuṇā’’ icceva vuttā. Mahattāti mahā attā sabhāvo etesanti mahattā. Tenāha ‘‘mahantabhāvaṃ pattā’’ti. Mahantāti vā mahā antā, parinibbānapariyosānāti vuttaṃ hoti. Mahantehi vā sīlādīhi samannāgatā. Ayaṃ tāva aṭṭhakathāyaṃ āgatanayena attho. Itaresaṃ pana matena buddhādīhi ariyehi mahanīyato pūjanīyato mahaṃ nāma nibbānaṃ, mahamanto etesanti mahantā, nibbānadiṭṭhāti attho. Nissāradāti sārajjarahitā, nibbhayāti attho. Tenāha ‘‘vigatalomahaṃsā’’ti.

Hitanti hitacittaṃ, sattānaṃ hitesīti attho. Yathābhūtaṃ vipassisunti pañcupādānakkhandhesu samudayādito yāthāvato vividhenākārena passiṃsu. ‘‘Ye cāpī’’ti pubbe paccattabahuvacanena aniyamato vutte tesampīti atthaṃ sampadānabahuvacanavasena niyametvā ‘‘namatthū’’ti ca padaṃ ānetvā yojeti yaṃ taṃ-saddānaṃ abyabhicāritasambandhabhāvato. Vipassiṃsu namassantīti vā yojanā. Paṭhamagāthāyāti ‘‘ye cāpi nibbutā loke’’ti evaṃ vuttagāthāya. Dutiyagāthāyāti tadantaragāthāya. Tattha desanāmukhamattanti itaresampi buddhānaṃ nāmaggahaṇe patte imasseva bhagavato nāmaggahaṇaṃ tathā desanāya mukhamattaṃ, tasmā tepi atthato gahitā evāti adhippāyo. Tenāha ‘‘ayampi hī’’tiādi. Tattha ayanti ayaṃ gāthā. Purimayojanāyaṃ tassāti visesitabbatāya abhāvato ‘‘yanti nipātamatta’’nti vuttaṃ, idha pana ‘‘tassa namatthū’’ti evaṃ sambandhassa ca icchitattā ‘‘ya’’nti nāmapadaṃ upayogekavacananti dassento ‘‘yaṃ namassanti gotama’’nti āha.



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3.277. 彼等各一说此七名。为示彼等名共性应依义合故说"一切"等。"一切生怜"即不共大悲悲愍一切生。"浴垢"即以八支圣道水于自他相续无余洗垢染。"破魔军"即已破具眷五魔。"住"即住道梵行,十圣住。由住性即离恶说故"婆罗门"语不涉。"解脱"即依不共五解脱故无余脱。"分"即身分智分,由三十二大人相八十随好出光,寻光,幢鬘顶光等身分出光,于双大神变等生光智分出光。非唯此说"具眼"等七名,又有余多无量名。如何?说"无数名具德大仙"。谁说?法将说。
若尔毗沙门何故取此?说"依自明名故"。漏尽所指生。彼虽由业惑生如是不再生故此义生。如说"彼食时者"示量义,或由分摄总。由离离间语粗语已断,何况妄语故说"不离间"。"大"即大为性故大。故说"得大性"。或大即大终,说为般涅槃终。或具大戒等。此且依注义。余意由佛等圣所敬重故称大即涅槃,有大即大,即见涅槃义。"离染"即离怯,无畏义。故说"离竖毛"。
"利"即利心,利生义。"如实见"即见五取蕴集等如实种种。"彼等"先独格复数不定说彼等与格复数定及"礼"语合由彼此不离系。或见礼为合。"初偈"即说"彼等世灭"偈。"第二偈"即其后偈。此中说门量即余佛名取时取此世尊名如是说门量,故彼等义取故意。故说"此亦"等。此中"此"即此偈。前合中由彼无应别故说"彼助词",此由乐"彼礼"如是系故示"彼"为名语宾格单数说"礼瞿昙"。

278. ‘‘Yato uggacchati sūriyo’’tiādikaṃ kasmā āraddhaṃ? Yaṃ ye yakkhādayo satthu dhammaāṇaṃ, attano ca rājāṇaṃ nādiyanti, tesaṃ ‘‘idañcidañca niggahaṃ karissāmā’’ti sāvanaṃ kātukāmā tattha tattha dvisahassaparittadīpaparivāresu catūsu mahādīpesu attano āṇāya vattānaṃ attano puttānaṃ, aṭṭhavīsatiyā yakkhasenāpatiādīnañca satthari pasādagāravabahumānañca pavedetvā niggahārahānaṃ santajjanatthaṃ āraddhaṃ. Tattha ‘‘yato uggacchatī’’tiādīsu ‘‘yato ṭhānato udetī’’ti vuccati, kuto pana ṭhānato udetīti vuccati? Pubbavidehavāsīnaṃ tāva majjhanhikaṭṭhāne ṭhito jambudīpavāsīnaṃ udetīti vuccati, uttarakurukānaṃ pana oggacchatīti iminā nayena sesadīpesupi sūriyassa uggacchanoggacchanapariyāyo veditabbo. Ayañca attho heṭṭhā aggaññasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 

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278. "从日出"等何故始?因夜叉等不取师法令及自王令,欲作"此此制"告故于彼彼二千护洲围四大洲中自令行自子,二十八夜叉将等于师信敬重亦告知为怖应制故始。此中"从出"等中说"从何处生",从何处生说?且东胜身洲(今印度东部)住者于中住对阎浮提(今印度)住者说生,北俱卢洲(今中亚地区)下此理余洲亦应知日升降方式。此义下胜生经注中。

3.121) pakāsito eva. Aditiyā puttoti lokasamudācāravasena vuttaṃ. Lokiyā hi deve aditiyā puttā, asure atithiyā puttāti vadanti. Ādippanato pana ādicco, ekappahāreneva tīsu dīpesu ālokavidaṃsanena samujjalanatoti attho. Maṇḍalīti ettha ī-kāro bhusatthoti āha ‘‘mahantaṃ maṇḍalaṃ assāti maṇḍalī’’ti. Mahantaṃ hissa vimānamaṇḍalaṃ paññāsayojanāyāmavitthārato. ‘‘Saṃvarīpinirujjhatī’’ti imināva divasopi jāyatīti ayampi attho vuttoti veditabbo. Ratti antaradhāyatīti sinerupacchāyālakkhaṇassa andhakārassa vigacchanato.

Udakarahadoti jaladhi. ‘‘Tasmiṃ ṭhāne’’ti idaṃ puratthimasamuddassa uparibhāgena sūriyassa gamanaṃ sandhāya vuttaṃ. Tathā hi jambudīpe ṭhitānaṃ puratthimasamuddato sūriyo uggacchanto viya upaṭṭhāti. Tenāha ‘‘yato uggacchati sūriyo’’ti. Samuddanaṭṭhena attani patitassa sammadeva, sabbaso ca undanaṭṭhena kiledanaṭṭhena samuddo. Samuddo hi kiledanaṭṭho rahado. Sāritodakoti anekāni yojanasahassāni vitthiṇṇodako, saritā nadiyo udake etassāti vā saritodako.

Sinerupabbatarājā cakkavāḷassa vemajjhe ṭhito, taṃ padhānaṃ katvā vattabbanti adhippāyena ‘‘itoti sineruto’’ti vatvā tathā pana disāvavatthānaṃ anavaṭṭhitanti ‘‘tesaṃ nisinnaṭṭhānato vā’’ti vuttaṃ. Tesanti catunnaṃ mahārājānaṃ. Nisinnaṭṭhānaṃ āṭānāṭanagaraṃ. Tattha hi nisinnā te imaṃ parittaṃ bandhiṃsu. Tesaṃ nisinnaṭṭhānatoti vā satthu santike tesaṃ nisinnaṭṭhānato. Ubhayathāpi sūriyassa udayaṭṭhānā puratthimā disā nāma hoti. Purimapakkhaṃyevettha vaṇṇenti. Tena vuttaṃ ‘‘ito sā purimā disā’’ti. Sūriyo, pana candanakkhattādayo ca sineruṃ dakkhiṇato, cakkavāḷapabbatañca vāmato katvā parivattenti. Yattha ca nesaṃ uggamanaṃ paññāyati, sā puratthimā disā. Yattha okkamanaṃ paññāyati, sā pacchimā disā. Dakkhiṇapasse uttarā disā, vāmapasse dakkhiṇā disāti catumahādīpavāsīnaṃ paccekaṃ sineru uttarādisāyameva, tasmā anavaṭṭhitā disāvavatthāti āha ‘‘iti naṃ ācikkhati jano’’ti. Yaṃ disanti yaṃ puratthimadisaṃ yasassīti mahāparivāro. Koṭisatasahassaparimāṇā hi devatā abhiṇhaṃ parivārenti. Candananāgarukkhādīsu osadhitiṇavanappatisugandhānaṃ abbanato, tehi dittabhāvūpagamanato ‘‘gandhabbā’’ti laddhanāmānaṃ cātumahārājikadevānaṃ adhipati bhāvato. Me sutanti ettha meti nipātamattaṃ. Sutanti vissutanti attho. Ayañhettha yojanā – tassa dhataraṭṭhamahārājassa puttāpi bahavo. Kittakā? Asīti, dasa eko ca. Ekanāmā. Kathaṃ? Indanāmā. ‘‘Mahapphalā’’ti ca sutaṃ vissutametaṃ loketi.

Ādicco gotamagotto, bhagavāpi gotamagotto, ādiccena samānagottatāya ādicco bandhu etassātipi ādiccabandhu, ādiccassa vā bandhūti ādiccabandhu, taṃ ādiccabandhunaṃ.Anavajjenāti avajjapaṭipakkhena brahmavihārena. Samekkhasi odhiso, anodhiso ca pharaṇena olokesiāsayānusayacariyādhimuttiādivibhāgāvabodhavasena. Vatvā vandantīti ‘‘lokassa anukampako’’ti kittetvā vandanti. Sutaṃ netanti sutaṃ nanūti etasmiṃ atthe nu-saddo. Aṭṭhakathāyaṃ pana nokāroyanti adhippāyena amhehīti attho vutto. Etanti etaṃ tathā parikittetvā amanussānaṃ devatānaṃ vandanaṃ. Vadanti dhataraṭṭhamahārājassa puttā.



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3.121. "阿底提子"依世俗说。世人说天为阿底提子,阿修罗为阿底体子。由照故名日,一时于三洲明照故显义。"圆"此中伊声为胜义故说"有大圆名圆"。因彼大宫圆五十由旬长广。由"夜消"此亦应知说"昼生"此义。"夜消"即由须弥后影相黑暗去故。
"水池"即海。"彼处"此依东海上日行说。因如是于阎浮提(今印度)住者现如从东海出。故说"从日出"。由聚义于自落正完全,一切浸义湿义海。因海湿义池。"具水"即展数千由旬水,或此水有流河故具水。
须弥山王住轮围中央,依彼主说意说"从此即须弥"后如是方位不定故说"或从彼等坐处"。"彼等"即四大王。坐处阿咤那咤城(今印度东北部)。因彼等坐此结此护。或"从彼等坐处"即从师边彼等坐处。二种亦日出处名东方。此中仅释前分。故说"从此彼前方"。日月星等右须弥左轮围山转。何处彼等现升,彼东方。何处现入,彼西方。右边北方,左边南方。如是四大洲住者各须弥唯北方,故方位不定故说"如是人说彼"。"彼方"即彼东方誉即大眷。因千俱胝天常眷。由檀那伽等药草树香薰,彼等取明性得"乾闼婆"名四大王天主性故。"我闻"此中"我"即助词。"闻"即名闻义。此中此合 - 彼持国大王子亦多。几?八十一。一名。如何?因陀名。"大果"闻名闻此世间。
日种瞿昙族,世尊亦瞿昙族,由与日同族彼有日亲亦名日亲,或日之亲故日亲,彼日亲。"无过"即过对梵住。观察于有限无限遍观照由知意伏行解等别。"说礼"即称"世间悲愍"故礼。"闻此"即岂闻此义奴声。注中由意"否声"故说"我等"义。"此"即此如是称已非人天礼。持国大王子说。

279.Yenapetā pavuccantīti ettha vacanasesena attho veditabbo, na yathārutavasenevāti dassento ‘‘yena disābhāgena nīharīyantūti vuccantī’’ti āha. Ḍayhantu vāti pete sandhāya vadati. Chijjantu vā hatthapādādike pisuṇā piṭṭhimaṃsikā. Haññantu pāṇātipātinotiādikā. Pavuccantīti vā samuccanti, ‘‘alaṃ tesa’’nti samācinīyantīti attho. Evañhi vacanasesena vinā eva attho siddho hoti. Rahassaṅganti bījaṃ sandhāya vadati.

280.Yasmiṃ disābhāge sūriyo atthaṃ gacchatīti ettha ‘‘yato ṭhānato udetī’’ti ettha vuttanayānusārena attho veditabbo.



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279. "说彼鬼"此中应由余语知义,非仅由如说故示说"由彼方分运说"。"烧"说关于鬼。"断"断手足等离间后语。"杀"杀生等。"说"即集,"彼等足"即集意。如是不由余语而义成。"密分"说关于种。
280. "日没彼方分"此中应由"从何处生"此中说理知义。

281. Yena disābhāgena uttarakuru rammo avaṭṭhito, ito sā uttarā disāti yojanā . Mahānerūti mahanto, mahanīyo ca nerusaṅkhāto pabbato. Tenāha ‘‘mahāsineru pabbatarājā’’ti. Rajatamayaṃ. Tathā hi tassa pabhāya ajjhotthataṃ tassaṃ disāyaṃ samuddodakaṃ khīraṃ viya paññāyati. Maṇimayanti indanīlamayaṃ. Tathā hi dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Manussā jāyanti. Kathaṃ jāyanti? Amamā apariggahāti yojanā. Mamattavirahitāti ‘‘idaṃ mama idaṃ mamā’’ti mamaṅkāravirahitāti adhippāyo. Yadi tesaṃ ‘‘ayaṃ mayhaṃ bhariyā’’ti pariggaho natthi, ‘‘ayaṃ me mātā, ayaṃ bhaginī’’ti evarūpā idha viya mariyādāpi na siyā mātuādibhāvassa ajānanatoti codanaṃ sandhāyāha ‘‘mātaraṃ vā’’tiādi. Chandarāgo nuppajjatīti ettha ‘‘dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātu thanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitā’’ti keci.

Naṅgalāti liṅgavipallāsena vuttanti āha ‘‘naṅgalānipī’’ti. Akaṭṭheti akasite akatakasikamme.

Taṇḍulāva tassa phalanti sattānaṃ puññānubhāvahetukā thusādiabhāvena taṇḍulā eva tassa sālissa phalaṃ. Tuṇḍikiranti pacanabhājanassa nāmanti vuttaṃ ‘‘ukkhaliya’’nti. Ākiritvāti taṇḍulāni pakkhipitvā. Niddhūmaṅgārenāti dhūmaṅgārarahitena kevalena agginā. Jotikapāsāṇato aggimhi uṭṭhahante kuto dhūmaṅgārānaṃ sambhavo. Bhojananti odanamevādhippetanti ‘‘bhojanamevā’’ti avadhāraṇaṃ katvā tena nivattetabbaṃ dassento ‘‘añño sūpo vā byañjanaṃ vā na hotī’’ti āha. Yadi evaṃ rasavisesayutto tesaṃ āhāro na hotīti? Noti dassento ‘‘bhuñjantānaṃ…pe… raso hotī’’ti āha. Macchariyacittaṃ nāma na hotīti dhammatāsiddhassa sīlassa ānubhāvena. Tathā hi te katthacipi amamā pariggahāva hutvā vasanti.


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281. 从此方分北俱卢洲(今中亚地区)乐住,从此彼北方为合。"大须弥"即大,当敬名须弥山。故说"大须弥山王"。银造。因其光照彼方海水现如乳。"宝"即靛青宝。因如是南方海水多现青色,如是虚空。人生。如何生?"无我无执"为合。离我所即离"此我此我"我执意。若彼等无"此我妻"执,如此"此我母,此姊妹"如是此如界限亦无由不知母等性故问说"母"等。"欲贪不生"此中"由法性成戒威力见子时即母乳从乳出,由此相彼等于母有子母想,母于子有子想现"某说。
"犁"由性异说故说"诸犁"。"未耕"即未作耕作业。
稻果唯米即由众生福德因性无糠等唯米为彼稻果。"饭釜"即煮器名故说"釜"。"置"即置米。"无烟炭"即离烟炭唯火。宝火生时何有烟炭生。"食"即饭意故作"唯食"限定示所遮说"无余汤或菜"。若如是彼等食无味别耶?示非说"食者生种种味"。名悭心不生由法性成戒威力。因如是彼等住任处唯无我无执。


Apica tattha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo – tattha kira tesu tesu padesesu ghanacitapattasañchannasākhāpasākhā kūṭāgārūpamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti, yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti, jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valipalitādidosarahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivāṇijjādivasena, āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇhautu hoti, evameva sabbakālaṃ samasītuṇhova utu hoti, na ca tesaṃ koci upaghāto, vihesā vā uppajjati. Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ sugandhaṃ taṇḍulaphalaṃ paribhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati. Na te khujjā vā vāmanakā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti. Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhī lambatthanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā saṃhitūrū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasusoṇī nātilomānālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti. Sabbadā hi soḷasavassuddesikā viya honti. Purisā ca pañcavīsativassuddesikā viya, na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti, tato vītarāgā yathāsakaṃ gacchanti. Na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ , vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā.


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又此中应知北俱卢洲(今中亚地区)人福德力成此胜 - 据说彼处处密叶覆枝副如重阁意悦树为彼等人作住所,彼乐住,余树亦生善常花顶住,水处亦开莲青莲白莲香莲等花覆常放胜香四方住。彼等身亦离过长等过具长圆由不为老胜故离皱白等过尽寿住唯不尽速力勇美。由无勤果活故彼等无耕商等,寻食等苦,由此即无奴婢工作等执,此中亦无寒热虻蚊风热蛇虫等难。如此中雨季后月黎明时候平寒热时节,如是常平寒热时节,彼等无何损恼生。食无耕熟无糠无壳香米果彼等无痨疮癞枯咳哮痫老如是等何病生。彼等非矮或侏儒或盲或缺臂或跛或废翼或缺支或缺根。女亦彼中非过长非过短非过瘦非过胖非过黑非过白得美色。如是长指赤甲垂乳纤腰满月面广眼柔身合髀白齿深脐细腿长靛卷发广好臀非多毛非无毛美相时乐触细善语种种饰庄游行。常如十六岁。男如二十五岁,不染子妻。此中法性。
彼中男女仅七日住欲乐,后离欲随己去。彼中非如此入胎本,护胎本,生本苦。如从红衣金像童子从母腹无污痰等乐出,此中法性。


Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā, itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha tattha vatthābharaṇāni nippajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni iṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivānivallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti. Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nāccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhiṃ vāyantiyo sandanti. Na tattha kaṇṭakatiṇakakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti. Candananāgarukkhā sayameva rasaṃ paggharanti . Nhāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti, tato eva na tesaṃ koci viggaho vā vivādo vā. Sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabhanti. Mate ca satte disvā na rodanti, na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti. Tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi. Na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. ‘‘Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantī’’ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ. Sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhaṃ evāti veditabbaṃ. Tatthāti tasmiṃ uttarakurudīpe.

Ekakhuraṃ katvāti anekasaphampi ekasaphaṃ viya katvā, assaṃ viya katvāti attho. ‘‘Gāvi’’nti vatvā puna ‘‘pasu’’nti vuttattā gāvito itaro sabbo catuppado idha ‘‘pasū’’ti adhippetoti āha ‘‘ṭhapetvā gāvi’’nti.

Tassāti gabbhinitthiyā. Piṭṭhi onamituṃ sahatīti kucchiyā garubhāratāya tesaṃ āruḷhakāle piṭṭhi onamati, tesaṃ nisajjaṃ sahati pallaṅke nisinnā viya honti. Sammādiṭṭhiketi kammapathasammādiṭṭhiyā sammādiṭṭhike. Etthāti jambudīpe. Ettha hi janapadavohāro, na uttarakurumhi. Tathā hi ‘‘paccantimamilakkhuvāsike’’ti ca vuttaṃ.


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母生子或女置彼等行处不顾随欲去。彼等彼卧见男女,彼献自指,彼等业力乳从此流,童儿以此存。如是长数日得力女往女,童男往男。从如意树彼等处处衣饰生。种种色美细柔乐触衣处处如意树垂现。种种光网照种种色宝连多种鬘业藤业壁业美适头适颈适手适腰适足金饰如意树垂。如是琵琶鼓鼓合钹螺笛箫琵琶等乐器亦彼彼垂。彼中多果树生瓮量甜味果,食后七日不恼饥渴。河亦彼中净水好渡乐无泥沙底非过冷热香水花覆常香流。彼中无刺草粗藤,唯无刺具花果。旃檀那伽树自流味。欲浴岸一处置衣饰入河浴上取上衣饰,彼等不作"此我此他",由此彼等无何斗诤。彼等七日唯欲乐戏,后如离欲行。何处树欲卧,彼即得卧具。见死众生不哭不忧,庄严安置。即彼等如是鸟近运死至洲间。故彼中无墓园秽处。从此死非生地狱畜生饿鬼。说"由法性成五戒威力彼等生天界"。彼等常一千岁寿量。此一切应知如彼等五戒法性成。"彼中"即彼北俱卢洲(今中亚地区)。
"作一蹄"即作多蹄如一蹄,即作如马。说"牛"后又说"畜"故牛外余四足此中意为"畜"故说"除牛"。
"彼"即孕妇。"背能倾"即由腹重时彼等乘时背倾,彼等能坐如跏趺坐。"正见"即业道正见正见。"此"即阎浮提(今印度)。此中有国名言,非北俱卢洲。如是说"边地夷人住"。


Tassa raññoti vessavaṇamahārājassa. Iti so attānameva paraṃ viya katvā vadati. Eseva nayo paratopi. Bahuvidhaṃ nānāratanavicittaṃ nānāsaṇṭhānaṃ rathādi dibbayānaṃ upaṭṭhitameva hoti sudantavāhanayuttaṃ, na nesaṃ yānānaṃ upaṭṭhāpane ussukkaṃ āpajjitabbaṃ atthi. Etānīti hatthiyānādīni. Nesanti vessavaṇaparicārikānaṃ. Kappitāni hutvā uṭṭhitāni āruhituṃ upakappanayānāni. Nipannāpi nisinnāpi vicaranti candimasūriyā viya yathāsakaṃ vimānesu.

Nagarāahūti liṅgavipallāsena vuttanti āha ‘‘nagarāni bhaviṃsūti attho’’ti. Āṭānāṭā nāmāti itthiliṅgavasena laddhanāmaṃ nagaraṃ āsi.

Tasmiṃ ṭhatvāti tasmiṃ padese parakusiṭanāṭānāmake nagare ṭhatvā. Tato ujuṃ uttaradisāyaṃ. Etassāti kasivantanagarassa. Aparabhāge aparakoṭṭhāse, parato icceva attho.

Kuveroti tassa purimajātisamudāgataṃ nāmanti teneva pasaṅgena yenāyaṃ sampatti adhigatā, tadassa pubbakammaṃ ācikkhituṃ ‘‘ayaṃ kirā’’tiādi vuttaṃ. Ucchuvappanti ucchusassaṃ. Avasesasālāhīti avasesayantasālāhi, nissakkavacanañcetaṃ. Tatthevāti puññatthaṃ dinnasālāyameva.

Paṭiesantoti pati pati atthe esanto vīmaṃsanto. Na kevalaṃ te vīmaṃsanti eva, atha kho tamatthaṃ patiṭṭhāpentīti āha ‘‘visuṃ visuṃ atthe upaparikkhamānā anusāsamānā’’ti. Yakkharaṭṭhikāti yakkharaṭṭhādhipatino. Yakkhā ca vessavaṇassa rañño nivesanadvāre niyuttā cāti yakkhadovārikā, tesaṃ yakkhadovārikānaṃ.

Yasmā dharaṇīporakkhaṇito purāṇodakaṃ bhassayantaṃ heṭṭhā vuṭṭhi hutvā nikkhamati, tasmā taṃ tato gahetvā meghehi pavuṭṭhaṃ viya hotīti vuttaṃ ‘‘yato pokkharaṇito udakaṃ gahetvā meghā pavassantī’’ti. Yatoti yato dharaṇīpokkharaṇito. Sabhāti yakkhānaṃ upaṭṭhānasabhā.

Tasmiṃ ṭhāneti tassā pokkharaṇiyā tīre yakkhānaṃ vasanavane. Sadā phalitāti niccakālaṃ sañjātaphalā. Niccapupphitāti niccaṃ sañjātapupphā. Nānādijagaṇāyutāti nānāvidhehi dijagaṇehi yuttā. Tehi pana sakuṇasaṅghehi ito cito ca sampatantehi paribbhamantehi yasmā sā pokkharaṇī ākulā viya hoti, tasmā vuttaṃ ‘‘vividhapakkhisaṅghasamākulā’’ti. Koñcasakuṇehīti sārasasakuntehi.

‘‘Evaṃ viravantāna’’nti iminā tathā vassitavasena ‘‘jīvañjīvakā’’ti ayaṃ tesaṃ samaññāti dasseti. Uṭṭhavacittakāti etthāpi eseva nayo. Tenāha ‘‘evaṃ vassamānā’’ti. Pokkharasātakāti pokkharasaṇṭhānatāya ‘‘pokkharasātakā’’ti evaṃ laddhanāmā.

Sabbakālaṃsobhatīti sabbautūsu sobhati, na tassā hemantādivasena sobhāvirato atthi. Evaṃbhūtā ca niccaṃ pupphitajalajathalajapupphatāya, phalabhārabharitarukkhaparivāritatāya, aṭṭhaṅgasamannāgatasalilatāya ca nirantaraṃ sobhati.



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"彼王"即毗沙门大王。如是彼作自如他说。此理后亦。多种种宝美种种形车等天乘已备善调御乘具,彼等乘备无须努力。"此等"即象乘等。"彼等"即毗沙门眷属。装成已生适宜乘。卧亦坐亦行如日月于自宫。
"城"由性异说故说"诸城义"。名阿咤那咤由女性得名城有。
"彼住"即彼处跋罗俱西咤那名城住。从彼正北方。"此"即迦尸梵城。后分后部,后即义。
俱毗罗即彼前生所来名由此缘得此富故说"此据说"等示彼前业。"甘蔗种"即甘蔗谷。"余厅"即余器厅,此离格。"彼即"即施功德厅。
"寻对"即对对义寻察。非仅彼等察,又立彼义故说"别别义观察教导"。"夜叉国主"即夜叉国主。夜叉及毗沙门王门任故夜叉守门,彼等夜叉守门。
因从地池守前水堕下成雨出,故取彼从云雨如说"从池取水云雨"。"从"即从地池。"会"即夜叉集会。
"彼处"即彼池岸夜叉住林。"常果"即常生果。"常花"即常生花。"具种鸟群"即具种种鸟群。由彼鸟群此彼飞回故彼池如乱故说"种鸟群满"。"鹤鸟"即鹰鸟。
"如是鸣"由此示如是鸣故"命命"为彼等共名。"起杂"此中亦此理。故说"如是鸣"。"莲好"由莲形故名"莲好"如是得名。
"常美"即一切时美,非彼冬等美断。如是亦由常开水陆花,果重满树围,具八支水故无间美。

282.Parikammanti pubbupacāraṃ. Parisodhetvāti ekakkharassāpi avirādhanavasena ācariyasantike sabbaṃ sodhetvā. Suṭṭhu uggahitāti parimaṇḍalapadabyañjanāya poriyā vācāya vissaṭṭhāya anelagaḷāya atthassa viññāpanīyā sammadeva uggahitā. Tathā hi ‘‘atthañca byañjanañca parisodhetvā’’ti vuttaṃ. Atthaṃ jānato eva hi byañjanaṃ parisujjhati, no ajānato. Padabyañjanānīti padañceva byañjanañca ahāpetvā. Evañhi paripuṇṇā nāma hotīti. Visaṃvādetvāti aññathā katvā. Tejavantaṃ na hoti virajjhanato ceva vimhayatthabhāvato ca. Sabbasoti anavasesato ādimajjhapariyosānato. Tejavantaṃ hotīti sabhāvaniruttiṃ avirādhetvā suppavattibhāvena sādhanato. Evaṃ payogavipattiṃ pahāya payogasampattiyā sati parittassa atthasādhakataṃ dassetvā idāni ajjhāsayavipattiṃ pahāya ajjhāsayasampattiyā atthasādhakataṃ dassetuṃ ‘‘lābhahetū’’tiādi vuttaṃ. Idaṃ parittabhaṇanaṃ sattānaṃ anatthapaṭibāhanahetūti tassa ñāṇakaruṇāpubbakatā nissaraṇapakkho. Mettaṃ purecārikaṃ katvāti mettāmanasikārena sattesu hitapharaṇaṃ purakkhatvā.

‘‘Vatthuṃ vā’’tiādi pubbe catuparisamajjhe katāya sādhanāya bhagavato pavedanaṃ. Gharavatthunti vasanagehaṃ. Nibaddhavāsanti paragehepi nevāsikabhāvena vāsaṃ na labheyya, yaṃ pana mahārājānaṃ, yakkhasenāpatīnañca ajānantānaṃyeva kadāci vasitvā gamanaṃ, taṃ appamāṇanti adhippāyo. Samitinti yakkhādisamāgamaṃ. Kāmaṃ pāḷiyaṃ ‘‘na me so’’ti āgataṃ, itaresampi pana mahārājānamattanā ekajjhāsayatāya tesampi ajjhāsayaṃ hadaye ṭhapetvā vessavaṇo tathā avoca. Kaññaṃ anu anu vahituṃ ayutto anāvayho, sabbakālaṃ kaññaṃ laddhuṃ ayuttoti attho, taṃ anāvayhaṃ. Tenāha ‘‘na āvāhayutta’’nti. Na vivayhanti avivayhaṃ, kaññaṃ gahetumayuttanti attho. Tenāha ‘‘na vivāhayutta’’nti. Āhito ahaṃmāno etthāti attā, attabhāvo. Attā visayabhūto etāsaṃ atthīti attā, paribhāsā, tāhi. Pariyattaṃ katvā vacanena paripuṇṇāhi. Yathā yakkhā akkositabbā, evaṃ pavattā akkosā yakkhaakkosā nāma, tehi. Te pana ‘‘kaḷārakkhi kaḷāradantā kāḷavaṇṇā’’ti evaṃ ādayo.

Viruddhāti virujjhanakā parehi virodhino. Rabhasāti sārambhakāti adhippāyo. Tenāha ‘‘karaṇuttariyā’’ti. Rabhasāti vā sāhasikā. Sāmino manaso assavāti manassā, kiṅkarā. Ye hi ‘‘kiṃ karomi bhaddante’’ti sāmikassa vase vattanti, te evaṃ vuccanti. Tena vuttaṃ ‘‘yakkhasenāpatīnaṃ ye manassā, tesa’’nti. Āṇāya avarodhitupacārā avaruddhā, te pana āṇāvato paccatthikā nāma hontīti ‘‘paccāmittā verino’’ti vuttaṃ. Ujjhāpetabbanti heṭṭhā katvā cintāpetabbaṃ, taṃ pana ujjhāpanaṃ tesaṃ nīcakiriyāya jānāpanaṃ hotīti āha ‘‘jānāpetabbā’’ti.

Parittaparikammakathāvaṇṇanā

Parittassa parikammaṃ kathetabbanti āṭānāṭiyaparittassa parikammaṃ pubbupacāraṭṭhāniyaṃ mettasuttādi kathetabbaṃ. Evañhi taṃ laddhāsevanaṃ hutvā tejavantaṃ hoti. Tenāha ‘‘paṭhamameva hī’’tiādi. Piṭṭhaṃ vā maṃsaṃ vāti vā-saddo aniyamattho, tena macchaghatasūpādiṃ saṅgaṇhāti. Otāraṃ labhanti attanā piyāyitabbaāhāravasena piyāyitabbaṭṭhānavasena ca. ‘‘Paritta…pe… nisīditabba’’nti imināva parittakārakassa bhikkhuno parisuddhipi icchitabbāti dasseti.


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282. "前业"即前行。"净"即于师边一音亦无错净一切。"善学"即圆满语句妙语明了无失义通知善学。如是说"净义及文"。知义者文净,非不知者。"语句"即句及文无减。如是名圆满。"违"即异作。不威力由错及无希有故。"一切"即无余从始中终。"有威力"即不违自性语由善转故。如是舍用误得用成示护咒义成今舍意乐误示意乐成义成说"利因"等。此诵护咒众生遮非义故彼智悲前离分。"前导慈"即慈作意于众生遍益前行。
"地"等前于四众中作成世尊告。"家地"即住家。"常住"即余家亦无住性住,若大王夜叉将军等不知时住去,彼不量意。"会"即夜叉等会。虽圣典来"非我彼",由余大王一意故置彼等意于心毗沙门如是说。不应随随婚女不婚,不应常得女义,彼不婚。故说"不应婚"。不嫁名不嫁,不应取女义。故说"不应嫁"。此中置我慢名自,自体。有自境彼等名自,骂,彼等。作遍满言圆满。如夜叉应骂如是转名夜叉骂,彼等。彼等如"黑眼黑齿黑色"等。
"违"即违者与他敌。"猛"即有励意。故说"作胜"。或"猛"即暴。主意听故意,仆。若"何作尊"随主转,彼等如是说。故说"夜叉将军彼等意,彼等"。制由命遮行,彼等名命敌故说"敌怨"。"应怨"即应思下,彼怨彼等下作知故说"应知"。
护咒前业释
应说护咒前业即应说阿咤那咤护咒前业前行处慈经等。如是彼得习成威力。故说"第一"等。"粉或肉"或声不定义,由此摄鱼油汁等。得入由应爱食应爱处。由"护...应坐"此示护咒作比丘清净亦应欲。


‘‘Parittakārako…pe… samparivāritenā’’ti idaṃ parittakaraṇe bāhirarakkhāsaṃvidhānaṃ. ‘‘Mettacittaṃ …pe… kātabba’’nti idaṃ abbhantararakkhā ubhayato rakkhāsaṃvidhānaṃ. Evañhi amanussā parittakaraṇassa antarāyaṃ kātuṃ na visahanti. Maṅgalakathā vattabbā pubbupacāravasena. Sabbasannipātoti tasmiṃ vihāre, tasmiṃ vā gāmakhette sabbesaṃ bhikkhūnaṃ sannipāto. Ghosetabbo,‘‘cetiyaṅgaṇe sabbehi sannipatitabba’’nti. Anāgantuṃ nāma na labbhati amanussena buddhāṇābhayena, rājāṇābhayena ca. Gahitakāpadesena amanussova pucchito hotīti āha ‘‘amanussaggahitako ‘tvaṃ ko nāmā’ti pucchitabbo’’ti. Mālāgandhādīsu pūjanatthaṃ viniyuñjiyamānesu. Pattīti tuyhaṃ pattidānaṃ. Piṇḍapāte pattīti piṇḍapāte diyyamāne pattidānaṃ. Devatānanti yakkhasenāpatīnaṃ. Parittaṃ bhaṇitabbanti etthāpi ‘‘mettacittaṃ purecārikaṃ katvā’’ti ca ‘‘maṅgalakathā vattabbā’’ti ca ‘‘vihārassa upavane’’ti evamādi ca sabbaṃ gihīnaṃ parittakaraṇe vuttaṃ parikammaṃ kātabbameva.

Sarīre adhimuccatīti sarīraṃ anupavisitvā viya āvisanto yathā gahitakassa vasena na vattati, attano eva vasena vattati, evaṃ adhimuccati adhiṭṭhahitvā tiṭṭhati. Tenāha ‘‘āvisatītitasseva vevacana’’nti. Laggatīti tattheva laggo allīno hoti. Tenāha ‘‘na apetī’’ti. Rogaṃvaḍḍhentoti dhātūnaṃ samabhāvena vattituṃ appadānavasena uppannaṃ rogaṃ vaḍḍhento. Dhātūnaṃ visamabhāvāpattiyā ca āhārassa ca aruccanena gahitakassa sarīre lohitaṃ sussati, maṃsaṃ milāyati, taṃ panassa yakkho dhātukkhobhanimittatāya karonto viya hotīti vuttaṃ ‘‘appamaṃsalohitaṃ karonto’’ti.

283.Tesaṃ nāmāni indādināmabhāvena voharitabbato. Tatoti tato ārocanato paraṃ. Teti yakkhasenāpatayo. Okāso na bhavissatīti bhikkhubhikkhuniyo, upāsakaupāsikāyo viheṭhetuṃ avasaro na bhavissati sammadeva ārakkhāya vihitattāti.

Āṭānāṭiyasuttavaṇṇanāya līnatthappakāsanā.

10. Saṅgītisuttavaṇṇanā

296.Dasasahassacakkavāḷeti buddhakhettabhūte dasasahassaparimāṇe cakkavāḷe. Tattha hi imasmiṃ cakkavāḷe devamanussāyeva katādhikārā, itaresu devā visesabhāgino. Tena vuttaṃ ‘‘dasasahassacakkavāḷe ñāṇajālaṃ pattharitvā’’ti. Ñāṇajālapattharaṇanti ca tesaṃ tesaṃ sattānaṃ āsayādivibhāvanavasena ñāṇassa pavattanameva. Tenāha ‘‘lokaṃ volokayamāno’’ti, sattalokaṃ byavalokayamāno āsayānusayacaritādhimuttiādike visesato ogāhetvā passantoti attho. Maṅgalaṃ bhaṇāpessanti ‘‘taṃ tesaṃ āyatiṃ visesādhigamassa vijjāṭṭhānaṃ hutvā dīgharattaṃ hitāya sukhāya bhavissā’’ti. Tīhi piṭakehi sammasitvāti tipiṭakato ekakadukādinā saṅgahetabbassa saṅgaṇhanavasena sammasitvā vīmaṃsitvā. Ñātuṃ icchitā atthā pañhā, te pana imasmiṃ sutte ekakādivasena āgatā sahassaṃ, cuddasa cāti āha ‘‘cuddasapañhādhikena pañhasahassena paṭimaṇḍetvā’’ti. Evamidha sampiṇḍetvā dassite pañhe parato suttapariyosāne ‘‘ekakavasena dve pañhā kathitā’’tiādinā (dī. ni. aṭṭha. 3.349) vibhāgena parigaṇetvā sayameva dassessati.

Ubbhatakanavasandhāgāravaṇṇanā



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"护咒作...围"此护咒作外护安排。"慈心...应作"此内护两护安排。如是非人不能作护咒障碍。应说吉祥语由前行。"一切集"即彼寺,或彼村田一切比丘集。应告,"塔院一切应集"。非来不得由非人佛命怖,王命怖。由所持处问非人故说"非人持者'汝何名'应问"。花香等用供养。"得"即汝得施。食得即施食得施。"诸天"即夜叉将军。"应诵护咒"此中亦"慈心前导"及"应说吉祥语"及"寺林"如是等一切居士护咒作说前业应作。
"入身"即如入身入如不随所持转,唯随自转,如是入住立。故说"入即彼异名"。"著"即彼即著着。故说"不去"。"病增"即由不与界平等转缘生病增。由界不平等得及食不喜所持身血干,肉萎,彼夜叉作界乱因相故说"作少肉血"。
283. 彼等名由帝等名称故。"彼"即彼告后。"彼等"即夜叉将军。"无机"即无恼比丘比丘尼,优婆塞优婆夷机会由善作护故。
阿咤那咤经释隐义显。
集诵经释
296. "十千轮围"即佛田十千量轮围。彼中此轮围天人作增上,余天得胜分。故说"十千轮围展智网"。展智网即彼等众生意乐等辨由智转。故说"观世"即观有情世深入意乐随眠行胜解等别义。"令说吉祥"即"彼等未来得胜明处久利乐"。"三藏思"即从三藏由一二等摄应摄思察。欲知义问,彼等此经由一等来千十四故说"千问十四庄严"。如是此集示问后经终"一说二问说"等分数自示。
除新堂释

297. Uccādhiṭṭhānatāya taṃ sandhāgāraṃ bhūmito ubbhataṃ viyāti ‘‘ubbhataka’’nti nāmaṃ labhati. Tenāha ‘‘uccattā vā evaṃ vutta’’nti. Sandhāgārasālāti ekā mahāsālā. Uyyogakaraṇādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchā’’tiādinā tattha nisīditvā sandhaṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘sandhāgāra’’nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehaṃ gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi sandhāgāraṃ, tesaṃ rājūnaṃ saha atthānusāsanaagārantipi sandhāgāranti. Yasmā vā te tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kālevapitu’’ntiādinā gharāvāsakiccaṃ sandharanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha sandharantītipi sandhāgāraṃ, sā eva sālāti sandhāgārasālā. Devatāti gharadevatā. Nivāsavasena anajjhāvutthattā ‘‘kenaci vā manussabhūtenā’’ti vuttaṃ. Kammakaraṇavasena pana manussā tattha nisajjādīni kappesumeva. ‘‘Sayameva pana satthu idhāgamanaṃ amhākaṃ puññavaseneva, aho mayaṃ puññavanto’’ti haṭṭhatuṭṭhā evaṃ sammā cintesunti dassento ‘‘amhehī’’tiādimāha.

298.Aṭṭakāti cittakammakaraṇatthaṃ baddhā mañcakā. Muttamattāti tāvadeva sandhāgāre navakammassa niṭṭhāpitabhāvamāha, tena‘‘acirakārita’’ntiādinā vuttamevatthaṃ vibhāveti. Araññaṃ ārāmo āramitabbaṭṭhānaṃ etesanti araññārāmā. Santharaṇaṃ santhari, sabbo sakalo santhari etthāti sabbasanthari, bhāvanapuṃsakaniddesoyaṃ. Tenāha ‘‘yathā sabbaṃ santhataṃ hoti, eva’’nti.

299.Samantapāsādikoti samantato sabbabhāgena pasādāvaho cāturiyaso. ‘‘Asītihatthaṃ ṭhānaṃ gaṇhātī’’ti idaṃ buddhānaṃ kāyappabhāya pakatiyā asītihatthe ṭhāne abhibyāpanato vuttaṃ. Iddhānubhāvena pana anantaṃ aparimāṇaṃ ṭhānaṃ vijjotateva. Nīlapītalohitodātamañjaṭṭhapabhassaravasena chabbaṇṇā. Sabbe disābhāgāti sarīrappabhāya bāhullato vuttaṃ.

Abbhamahikādīhi upakkiliṭṭhaṃ suññaṃ na sobhati, tārakācitaṃ pana antalikkhaṃ tāsaṃ pabhāhi samantato vijjotamānaṃ virocatīti āha ‘‘samuggatatārakaṃ viya gaganatala’’nti. Sabbapāliphulloti mūlato paṭṭhāya yāva sākhaggā phullo. ‘‘Paṭipāṭiyāṭhapitāna’’ntiādi parikappūpamā. Tathā hi viya-saddaggahaṇaṃ kataṃ. Siriyā siriṃ abhibhavamānaṃ viyāti attano sobhāya tesaṃ sobhanti attho. ‘‘Bhikkhūpi sabbevā’’ti idaṃ nesaṃ ‘‘appicchā’’tiādinā vuttaguṇesu lokiyaguṇānaṃ vasena yojetabbaṃ. Na hi te sabbeva dasakathāvatthulābhino. Tena vuttaṃ ‘‘suttantaṃ āvajjetvā…pe… arahattaṃ pāpuṇissantī’’ti (dī. ni. aṭṭha. 3.296). Tasmā ye tattha ariyā, te sabbesampi padānaṃ vasena bodhitā honti. Ye pana puthujjanā, te lokiyaguṇadīpakehi padehīti na tathā heṭṭhā ‘‘asītimahātherā’’tiādi vuttaṃ. Pubbe arahattabhāgino gahitā.

Rūpakāyassa asītianubyañjana-paṭimaṇḍita-dvattiṃsamahāpurisalakkhaṇakāyappabhābyāmappabhāketumālāvicittatāva (dī. ni. 2.33; 3.200; ma. ni. 

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297. 因高立故彼堂如从地起名"起"。故说"因高如是说"。"合堂"即一大堂。众出等中诸王彼立"如是前去,如是后"等彼坐作合结界,故彼处名"合堂"。从出处来至家由牛粪界等作净,彼等王彼止一二日亦合堂,彼等王同义教堂亦合堂。又由彼等彼集"此时应耕,此时应蒔"等持家事,故补全破坏家彼合亦合堂,彼即堂名合堂。"天"即家天。由住无住故说"或任何人"。由作业人彼坐等。"自师此来我等福力,啊我等有福"欢喜如是正思示说"我等"等。
298. "架"即为作画所系床。"新成"即如是合堂新作成义说,由此明"新作"等说义。阿兰若园乐处彼等名阿兰若园。铺名铺,一切全铺此名一切铺,此中性中说。故说"如一切铺如是"。
299. "普端严"即普一切分生净四智。"取八十肘处"此说佛身光常于八十肘处遍。由神力无量无边处光。青黄赤白紫明由六色。"一切方分"由身光多故说。
云霾等染空不严,星布虚空彼等光普照严故说"如出星空"。"一切遍开"即从根至枝端开。"列置"等假喻。如是取如声。"胜胜如"即自严彼等严义。"诸比丘亦一切"此应用彼等"少欲"等说凡德。非彼等一切得十说事。故说"回忆经...将得阿罗汉"。故彼中圣,彼等由一切句示。若凡夫,彼等由示凡德句不如是下说"八十大长老"等。前取得阿罗汉分。
色身八十随好庄严三十二大人相身光寻光宝幢庄严

2.385) buddhaveso. Chabbaṇṇā buddharasmiyo vissajjentassa bhagavato kāyassa ālokitavilokitādīsu paramukkaṃsagato buddhāveṇiko accantupasamo buddhavilāso. Assanti tassaṃ.

Sandhāgārānumodanapaṭisaṃyuttāti ‘‘sītaṃ uṇhaṃ paṭihantī’’tiādinā (cūḷava. 295, 315) nayena sandhāgāraguṇūpasañhitā sandhāgārakaraṇapuññānisaṃsabhāvinī. Pakiṇṇakakathāti saṅgītianāruḷhā suṇantānaṃ ajjhāsayānurūpatāya vividhavipulahetūpamāsamālaṅkatā nānānayavicittā vitthārakathā. Tenāha ‘‘tadā hī’’tiādi. Ākāsagaṅgaṃ otārento viya nirupakkilesatāya suvisuddhena, vipulodāratāya aparimeyyena ca atthena suṇantānaṃ kāyacittapariḷāhavūpasamanato. Pathavojaṃ ākaḍḍhanto viya aññesaṃ sudukkaratāya, mahāsāratāya vā atthassa. Mahājambuṃ matthake gahetvā cālento viya cālanapaccayaṭṭhānavasena pubbenāparaṃ anusandhānato. Yojaniya…pe… pāyamāno viya desanaṃ catusaccayante pakkhipitvā atthavedadhammavedasseva labhāpanena sātamadhuradhammāmatarasūpasaṃharaṇato. Madhugaṇḍanti madhupaṭalaṃ.

300.‘‘Tuṇhībhūtaṃ tuṇhībhūta’’nti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ ‘‘yaṃ yandisa’’ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo ‘‘parī’’ti iminā samānattho, vilokanañcettha satthu cakkhudvayenapi icchitabbanti ‘‘maṃsacakkhunā…pe… tato tato viloketvā’’ti saṅkhepato vatvā tamatthaṃ vitthārato dassetuṃ ‘‘maṃsacakkhunā hī’’tiādi vuttaṃ. Hatthena kucchitaṃ kataṃ hatthakukkuccaṃ kukatameva kukkuccanti katvā. Evaṃ pādakukkuccaṃ daṭṭhabbaṃ. Niccalā nisīdiṃsu attano suvinītabhāvena, buddhagāravena ca. ‘‘Ālokaṃ pana vaḍḍhayitvā’’tiādi kadāci bhagavā evampi karotīti adhippāyena vuttaṃ. Na hi satthu sāvakānaṃ viya evaṃ payogasampādanīyametaṃ ñāṇaṃ. Tirohitavidūravattanipi rūpagate maṃsacakkhuno pavattiyā icchitattā vīmaṃsitabbaṃ . Arahattupagaṃ arahattapadaṭṭhānaṃ. Cakkhutalesu nimittaṃ ṭhapetvāti bhāvanānuyogasampattiyā sabbesaṃ tesaṃ bhikkhūnaṃ cakkhutalesu labbhamānaṃ santindriyavigatathinamiddhatākārasaṅkhātaṃ nimittaṃ attano hadaye ṭhapetvā sallakkhetvā. Kasmā āgilāyati koṭisatasahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayapaṭipīḷitatāya dukkhā eva, dukkhasabhāvesu tesu satthu kāye dukkhuppattiyā ayaṃ paccayoti dassetuṃ ‘‘bhagavato hī’’tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbe katakammapaccayā. Svāyamattho paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ āgatanayeneva veditabbo.

Bhinnanigaṇṭhavatthuvaṇṇanā

301.Heṭṭhā vuttameva pāsādikasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.164).

302.Svākhyātaṃ dhammaṃ desetukāmoti svākhyātaṃ katvā dhammaṃ kathetukāmo, satthārā vā svākhyātaṃ dhammaṃ sayaṃ bhikkhūnaṃ kathetukāmo. Satthārā desitadhammameva hi tato tato gahetvā sāvakā sabrahmacārīnaṃ kathenti.

Ekakavaṇṇanā



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佛相。放六色佛光世尊身观顾等中最胜得佛不共极寂佛威仪。"彼"即彼中。
"合堂随喜相应"即"遮寒热"等理具合堂德合堂作福果生。"杂说"即不入结集随闻者意乐种种广因喻庄严种种理美详说。故说"尔时"等。如下空河由无垢极净,广大由无量义闻者身心热息。如引地味由他难作,或大实义。如顶执大阎浮树动由动缘处前后相续。如饮一由伽那牛乳由置说于四谛边仅得义悦法悦引甘美法甘露味。"蜜块"即蜜片。
300. "寂默寂默"此欲遍此重说示说"何何方"等。"顾"此"遍"声义同"普",顾此师应欲二眼故说"肉眼...彼彼顾"略说彼义详示说"肉眼"等。手恶作为手恶作恶作作。如是应见足恶作。不动坐由自善调,佛敬。"增光"等有时世尊如是作意说。非如师声闻如是应作此智。应察由欲肉眼转于隐远色。趣阿罗汉阿罗汉足。"眼面置相"即由修习成一切彼等比丘眼面得寂根离昏睡相于自心置观察。何疲持百千俱胝象力为问者意。此行性,即无常。若无常,一向为生灭逼故苦,苦性彼等师身苦生此缘示说"世尊"等。生背风,彼由前作业缘。此义应知如第一义灯优陀那释来理。
破尼干陀事释
301. 下说如端严经释。
302. "欲说善说法"即欲作善说说法,或欲自说师善说法与诸比丘。声闻实从彼彼取师所说法为同梵行说。
一法释

303.Samaggehi bhāsitabbanti aññamaññaṃ samaggehi hutvā bhāsitabbaṃ, sajjhāyitabbañceva vaṇṇetabbañcāti attho. Yathā pana samaggehi saṅgāyanaṃ hoti, tampi dassetuṃ ‘‘ekavacanehī’’tiādi vuttaṃ. Ekavacanehīti virodhābhāvena samānavacanehi. Tenāha ‘‘aviruddhavacanehī’’tiādi. Sāmaggirasaṃ dassetukāmoti yasmiṃ dhamme saṅgāyane sāmaggirasānubhavanaṃ icchitaṃ desanākusalatāya, tattha ekakadukatikādivasena bahudhā sāmaggirasaṃ dassetukāmo. Sabbe sattāti anavasesā sattā , te pana bhavabhedato saṅkhepeneva bhinditvā dassento ‘‘kāmabhavādīsū’’tiādimāha. Byadhikaraṇānampi bāhiratthasamāso hoti yathā ‘‘urasilomo’’ti āha ‘‘āhārato ṭhiti etesanti āhāraṭṭhitikā’’ti. Tiṭṭhati etenāti ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo ‘‘ayaṃ āhāro anuppannassa vā kāmacchandassauppādāyā’’tiādīsu (saṃ. ni. 5.183, 232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammo. Tenevāhu aṭṭhakathācariyā ‘‘sabbe sattā āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti (visuddhi. 1.136; pārā. aṭṭha. verañjakaṇḍavaṇṇanā; udā. aṭṭha. 30; cūḷani. aṭṭha. 65; udā. aṭṭha. 186) yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathāha bhagavā ‘‘ekadhamme bhikkhave bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti, katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 

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303. "和合所说"即互相和合应说,应诵及应解义。如何和合诵,亦示说"一说"等。"一说"即无违同说。故说"无违说"等。"欲示和合味"即于法结集中欲和合味受由善说,此中由一二三等多示和合味。"一切有情"即无余有情,彼等由有差别略分示说"欲有"等。异处外义合如"胸毛"故说"食住彼等名食住"。住由此名住,食住彼等名食住,如是应见此中合释。"食住"即缘住,依缘活命义。此中食声缘义如"此食于未生欲贪生"等。如是由"一切有情"此摄无想有情。此食住性无譬喻行法,非有情法。故说注师"一切有情食住来处应知行世"。若如是"一切有情"此云何？人依说不过。如世尊说"诸比丘一法比丘正厌离正离贪正解脱正见边际正证得现法作苦边,何一法？一切有情食住。"

10.27) eko dhammoti ‘‘sabbe sattā āhāraṭṭhitikā’’ti yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo. Yāthāvato ñatvāti yathāsabhāvato abhisambujjhitvā. Sammadakkhātoti teneva abhisambuddhākārena sammadeva desito.

Codako vuttampi atthaṃ yāthāvato appaṭipajjamāno neyyatthaṃ suttapadaṃ nītatthato dahanto ‘‘sabbe sattā’’ti vacanamatte ṭhatvā ‘‘nanu cā’’tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento ‘‘na virujjhatī’’ti vatvā ‘‘tesañhi jhānaṃ āhāro hotī’’ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattaṃ rūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana ‘‘anāhārā’’ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. ‘‘Evaṃ santepī’’ti idaṃ sāsane yesu dhammesu visesato āhāra-saddo niruḷho, ‘‘āhāraṭṭhitikā’’ti ettha yadi te eva gayhanti, abyāpitadoso āpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. ‘‘Na virujjhatī’’ti yenādhippāyena vuttaṃ, taṃ vivaranto ‘‘etasmiñhi sutte’’tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambheti, evaṃ phassādayo ca vedanādiāharaṇena nāmakāyaṃ upatthambhenti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā. Idhāti imasmiṃ saṅgītisutte. Pariyāyena paccayo āhāroti vutto sabbo paccayo dhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha ‘‘sabbadhammānañhī’’tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena (a. ni. 10.61) samatthetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Ayanti paccayāhāro.

Nippariyāyāhāropi gahitova hoti, yāvatā sopi paccayabhāveneva janako, upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti. Tatthāti pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu. Asaññabhave yadipi nippariyāyāhāro na labbhati, paccayāhāro pana labbhati pariyāyāhāralakkhaṇo. Idāni imamevatthaṃ vitthārena dassetuṃ ‘‘anuppanne hi buddhe’’tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato ‘‘anuppannebuddhe’’ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti ‘‘titthāyatane pabbajitā’’ti vuttaṃ. Titthiyā hi upattivisese vimuttisaññino, aññāvirāgāvirāgesu ādīnavānisaṃsadassino vā hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenāha ‘‘catutthajjhānaṃ nibbattetvā’’ti. Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Yadettha vattabbaṃ , taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 

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10.27. "一法"即"一切有情食住"此依人说一切行依缘活命由食类总说缘法,此名食一法。"如实知"即如自性证悟。"正说"即由彼证悟相正说。
问者不如实修所说义将应解经句执决定义住"一切有情"语许问"岂非"等。师显不颠倒彼如所欲义说"不违"说"彼等禅为食"。"禅"即引一蕴有由离想转色界第四禅。圣典"无食"说无想有无四食,非无缘食。"虽如是"此教中诸法别立食声,"食住"此若取彼等,有不遍过。若总缘法名食,此食经违示发。"不违"由何意说,显彼说"此经"等。段食等油八色取等无譬喻食性。如段食由取油八色支持色身,如是触等由取受等支持名身,故虽有生性得支持性多于油等主食相故彼等无譬喻说食相法。"此"即此集诵经。譬喻缘名食说一切缘法得"取自果"此譬喻。故说"一切法"等。此中"一切法"即一切有为法。今欲经证如所说义说"故说"等。"此"即缘食。
无譬喻食亦得,由彼亦缘性生者支持者取彼彼果得应说性。"彼"即譬喻食无譬喻食二食。无想有虽无无譬喻食,得缘食由譬喻食相。今广示此义说"未生佛"等。生佛外道禅修不成故说"未生佛"。教徒不生如是禅故说"外道出家"。外道想生上解脱,或见离贪不离贪过德生无想定生非时地,非教徒。"风遍作准备"即风遍生初等三禅三禅自在从彼出作得第四禅准备。故说"生第四禅"。何故此说唯风遍准备？此中应说如梵网注;

1.41) vitthāritameva. Dhīti jigucchanatthe nipāto, tasmā dhī cittanti cittaṃ jigucchāmīti attho. Dhibbatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane, tena jigucchaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva, tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ ‘‘cittañhī’’tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti ‘‘cittassa abhāvo eva sādhu suṭṭhū’’ti imaṃ diṭṭhinijjhānakkhantiṃ, tattha ca abhiruciṃ uppādetvā.

Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānassa titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha ‘‘manussaloke’’ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya, kammabalena yāva bhedā tenevākārena tiṭṭheyya vāti āha ‘‘so tena iriyāpathenā’’tiādi.

Eva rūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento ‘‘yathā’’tiādimāha.

Ye uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīventi, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikākappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ ‘‘ye pana te nerayikā…pe… na puññaphalūpajīvīti vuttā’’ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanāhāroti vuttā, na yassa kassaci phalassāti adhippāyena ‘‘kiṃ pañca āhārā atthī’’ti codeti. Ācariyo nippariyāyāhāre adhippete siyā tava codanāyāvasaro, sā pana ettha anavasarāti dassetuṃ ‘‘pañca na pañcāti idaṃ na vattabba’’nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento ‘‘nanu paccayo āhārotivuttameta’’nti āha. Tasmāti yassa kassaci paccayassa ‘‘āhāro’’ti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento ‘‘yaṃ sandhāyā’’tiādimāha.

Mukhyāhāravasenapi nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ ‘‘kabaḷīkāraṃ āhāraṃ…pe… sādhetī’’ti vuttaṃ. Yadi evaṃ nerayikā sukhapaṭisaṃvedinopi hontīti? Noti dassetuṃ ‘‘kheḷopi hī’’tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ. Kāmabhavādīsu nibbattasattānaṃ paccayāhāro hi sabbesaṃ sādhāraṇoti. Etaṃ pañhanti ‘‘katamo eko dhammo’’ti evaṃ coditametaṃ pañhaṃ. Kathetvāti vissajjetvā.


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1.41. "dhī"是厌恶义不变词,故"dhī心"即我厌恶心义。"此心当厌"即此我心当成被厌。


‘‘Tattha tattha…pe… dukkhaṃ hotī’’ti etena yathā idha paṭhamassa pañhassa niyyātanaṃ, dutiyassa uddharaṇaṃ na kataṃ, evaṃ iminā eva adhippāyena ito paresu dukatikādipañhesu tattha tattha ādipariyosānesu eva uddharaṇaniyyātanāni katvā sesesu na katanti dasseti. Paṭicca etasmā phalaṃ etīti paccayo, kāraṇaṃ, tadeva attano phalaṃ saṅkharotīti saṅkhāroti āha ‘‘imasmimpi…pe… saṅkhāroti vutto’’ti. Āhārapaccayoti āharaṇaṭṭhavisiṭṭho paccayo. Āharaṇañcettha uppādakattappadhānaṃ, saṅkharaṇaṃ upatthambhakattappadhānanti ayametesaṃ viseso. Tenāha ‘‘ayamettha heṭṭhimato viseso’’ti. Nippariyāyāhāre gahite ‘‘sabbe sattā’’ti vuttepi asaññasattā na gahitā eva bhavissantīti padesavisayo sabba-saddo hoti yathā ‘‘sabbe tasantidaṇḍassā’’tiādīsu (dha. pa. 130). Na hettha khīṇāsavādīnaṃ gahaṇaṃ hoti. Pākaṭo bhaveyya visesasāmaññassa visayattā pañhānaṃ. No ca gaṇhiṃsu aṭṭhakathācariyā. Dhammo nāma natthi saṅkhatoti adhippāyo. Idha dutiyapañhe ‘‘saṅkhāro’’ti paccayo eva kathitoti sambandho.

Yadā sammāsambodhisamadhigato, tadā eva sabbañeyyaṃ sacchikataṃ jātanti āha ‘‘mahābodhimaṇḍe nisīditvā’’ti. Sayanti sāmaṃyeva. Addhaniyanti addhānakkhamaṃ cirakālāvaṭṭhāyi pārampariyavasena. Tenāha ‘‘ekena hī’’tiādi. Paramparakathāniyamenāti paramparakathākathananiyamena, niyamitatthabyañjanānupubbiyā kathāyāti attho. Ekakavasenāti ekaṃ ekaṃ parimāṇaṃ etassāti ekako, pañho. Tassa ekakassa vasena. Ekakaṃ niṭṭhitaṃ vissajjananti adhippāyoti.

Ekakavaṇṇanā niṭṭhitā.

Dukavaṇṇanā



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"彼彼...苦"此如此第一问交付,第二问提举未作,如是此意后二三等问彼彼始终作提举交付余未作示。从此果来名缘,因,彼自果造作名行故说"此亦...说行"。"食缘"即取义别缘。取此主生,造作主支持此等差别。故说"此此下差别"。取无譬喻食说"一切有情"亦不取无想有情,"一切"字分处境如"一切畏杖"等。非此取漏尽等。明应现差总境问。注师不取。"无法名有为"义。此第二问说"行"即缘结。
正等觉证时即证一切所知生故说"坐大菩提场"。"自"即自己。"久"即堪久时住传承。故说"一"等。"传说限"即传说说限,限定义字次第说义。"一类"即一一量名一,问。彼一类。"一类毕答"义。
一法释终。
二法释

304.Cattārokhandhāti tesaṃ tāva nāmanaṭṭhena nāmabhāvaṃ paṭhamaṃ vatvā pacchā nibbānassa vattukāmo āha. Tassāpi hi tathā nāmabhāvaṃ parato vakkhati. ‘‘Nāmaṃ karoti nāmayatī’’ti ettha yaṃ nāmakaraṇaṃ, taṃ nāmanti āha ‘‘nāmanaṭṭhenāti nāmakaraṇaṭṭhenā’’ti, attanovāti adhippāyo. Evañhi sātisayamidaṃ tesaṃ nāmakaraṇaṃ hoti. Tenāha ‘‘attano nāmaṃ karontāva uppajjantī’’tiādi. Idāni tamatthaṃ byatirekamukhena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Yassa nāmassa karaṇeneva te ‘‘nāma’’nti vuccanti, taṃ sāmaññanāmaṃ, kittimanāmaṃ, guṇanāmaṃ vā na hoti, atha kho opapātikanāmanti purimāni tīṇi nāmāni udāharaṇavasena dassetvā ‘‘na evaṃ vedanādīna’’nti te paṭikkhipitvā itaranāmameva nāmakaraṇaṭṭhena nāmanti dassento ‘‘vedanādayo hī’’tiādimāha. ‘‘Mahāpathaviādayo’’ti kasmā vuttaṃ, nanu pathaviāpādayo idha nāmanti anadhippetā, rūpanti pana adhippetāti? Saccametaṃ, phassavedanādīnaṃ viya pana pathaviādīnaṃ opapātikanāmatāsāmaññena ‘‘pathaviādayo viyā’’ti nidassanaṃ kataṃ, na arūpadhammā viya rūpadhammānaṃ nāmasabhāvattā. Phassavedanādīnañhi arūpadhammānaṃ sabbadāpi phassādināmakattā, pathaviādīnaṃ kesakumbhādināmantarāpatti viya nāmantarānāpajjanato ca sadā attanāva katanāmatāya catukkhandhanibbānāni nāmakaraṇaṭṭhena nāmaṃ. Atha vā adhivacanasamphasso viya adhivacananāmamantarena ye anupacitasambhārānaṃ gahaṇaṃ na gacchanti, te nāmāyattaggahaṇā nāmaṃ. Rūpaṃ pana vināpi nāmasādhanaṃ attano ruppanasabhāvena gahaṇaṃ upayātīti rūpaṃ. Tenāha ‘‘tesu uppannesū’’tiādi. Idhāpi ‘‘yathāpathaviyā’’tiādīsu vuttanayeneva attho veditabbo nidassanavasena āgatattā. ‘‘Atītepī’’tiādinā vedanādīsu nāmasaññā niruḷhā, anādikālikā cāti dasseti.

Iti atītādivibhāgavantānampi vedanādīnaṃ nāmakaraṇaṭṭhena nāmabhāvo ekantiko, tabbibhāgarahite pana ekasabhāve nicce nibbāne vattabbameva natthīti dassento ‘‘nibbānaṃ pana…pe… nāmanaṭṭhena nāma’’nti āha. Nāmanaṭṭhenāti nāmakaraṇaṭṭhena. Namantīti ekantato sārammaṇattā tanninnā honti, tehi vinā nappavattantīti attho. Sabbanti khandhacatukkaṃ, nibbānañca . Yasmiṃ ārammaṇeyeva vedanākkhandho pavattati, taṃsampayuttatāya saññākkhandhādayopi tattha pavattantīti so ne tattha nāmento viya hoti vinā appavattanato. Esa nayo saññākkhandhādīsupīti vuttaṃ ‘‘ārammaṇe aññamaññaṃ nāmentī’’ti. Anavajjadhamme maggaphalādike . Kāmaṃ kesuci rūpadhammesupi ārammaṇādhipatibhāvo labbhateva, nibbāne panesa sātisayo tassa accantasantapaṇītatākappabhāvatoti tadeva ārammaṇādhipatipaccayatāya ‘‘attani nāmetī’’ti vuttaṃ. Tathā hi ariyā sakalampi divasabhāgaṃ taṃ ārabbha vītināmentāpi tittiṃ na gacchanti.

‘‘Ruppanaṭṭhenā’’ti etena ruppatīti rūpanti dasseti. Tattha sītādivirodhipaccayasannipāte visadisuppatti ruppanaṃ. Nanu ca arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtataraṃ. Vibhūtatarañhettha ruppanaṃ adhippetaṃ sītādiggahaṇato. Vuttañhetaṃ ‘‘ruppatīti kho bhikkhave tasmā ‘rūpa’nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppatī’’tiādi (saṃ. ni. 

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304. "四蕴"即彼等先说名义名性后欲说涅槃。彼亦如是后说名性。"作名令名"此中作名,彼名故说"名义即作名义",自己义。如是此彼等作名殊胜。故说"作自名生"等。今反义面明彼义说"如"等。由作何名彼等说"名",彼非普名,作名,德名,而是生名故示前三名例说"非如受等"彼等遮余名唯作名义名示说"受等"等。何说"大地等",岂非地水等此不欲名,但欲色?实如是,如触受等地等生名普"如地等"作喻,非如无色法色法名性。触受等无色法一切触等名,地等如发瓶等名不得余名故常自作名故四蕴涅槃作名义名。或如增语触无增语名不取无积资具者,彼等依名取名。色无名成由自坏性至取名色。故说"彼等生"等。此亦"如地"等说理应知由喻来。"过去"等示受等名成立无始时。
如是有过等分别受等作名义名一向,无彼分别一性常涅槃无可说示说"涅槃....名义名"。"名义"即作名义。"趣"即一向有所缘故趣彼,无彼不转义。"一切"即四蕴及涅槃。受蕴唯于所缘转,相应故想蕴等亦彼转故彼如令彼趣由无不转。此理想蕴等故说"于所缘互趣"。无过法道果等。虽一些色法亦得所缘增上,涅槃此殊胜由彼极寂胜本性故唯彼说"于自趣"由所缘增上缘性。如是圣者尽昼分缘彼亦不得足。
"坏义"此示"坏名色"。此中寒等违缘会异生名坏。岂非无色法亦得违缘会异生?实得,但不明显。此明显坏欲由寒等取。说此"坏故比丘名'色'。何坏?寒亦坏热亦坏"等。

3.79). Yadi evaṃ kathaṃ brahmaloke rūpasamaññāti? Tatthāpi taṃsabhāvānativattanato hotiyeva rūpasamaññā. Anuggāhakapaccayavasena vā visadisapaccayasannipāteti evamattho veditabbo. ‘‘Yo attano santāne vijjamānassayeva visadisuppattihetubhāvo, taṃ ruppana’’nti aññe. Imasmiṃ pakkhe rūpayati vikāramāpādetīti rūpaṃ. ‘‘Saṅghaṭṭanena vikārāpattiyaṃ ruppana-saddo niruḷho’’ti keci. Etasmiṃ pakkhe arūpadhammesu rūpasamaññāya pasaṅgo eva natthi saṅghaṭṭanābhāvato. ‘‘Paṭighato ruppana’’nti apare. ‘‘Tassāti rūpassā’’ti vadanti, nāmarūpassāti pana yuttaṃ. Yathā hi rūpassa, evaṃ nāmassāpi vedanākkhandhādivasena, madanimmadanādivasena ca vitthārakathā visuddhimagge (visuddhi. 

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3.79. 若如是何故梵界色名?彼亦由不超彼性有色名。或由助缘违缘会故应知此义。"于自相续有异生因性,彼坏"他说。此分中色令变故名色。"由碰触变故坏声成立"一些说。此分中无色法色名过全无由无碰触。"对碍名坏"其他说。说"彼即色",但名色应理。如色如是名由受蕴等,由醉不醉等广说清净道。

2.456) vuttā evāti. Iti ayaṃ duko kusalattikena saṅgahite sabhāvadhamme pariggahetvā pavattoti.

Avijjāti avindiyaṃ ‘‘attā, jīvo, itthī, puriso’’ti evamādikaṃ vindatīti avijjā. Vindiyaṃ ‘‘dukkhaṃ, samudayo’’ti evamādikaṃ na vindatīti avijjā. Sabbampi dhammajātaṃ aviditakaraṇaṭṭhena avijjā. Antarahite saṃsāre satte javāpetīti avijjā. Atthato pana sā dukkhādīnaṃ catunnaṃ saccānaṃ sabhāvacchādako sammoho hotīti āha ‘‘dukkhādīsu aññāṇa’’nti . Bhavapatthanā nāma kāmabhavādīnaṃ patthanāvasena pavattataṇhā. Tenāha ‘‘yo bhavesu bhavacchando’’tiādi. Iti ‘‘ayaṃ duko vaṭṭamūlasamudācāradassanatthaṃ gahito.

Bhavadiṭṭhīti khandhapañcakaṃ ‘‘attā ca loko cā’’ti gāhetvā taṃ ‘‘bhavissatī’’ti gaṇhanavasena niviṭṭhā sassatadiṭṭhīti attho. Tenāha ‘‘bhavo vuccatī’’tiādi. Bhavissatīti bhavo, tiṭṭhati sabbakālaṃ atthīti attho. Sassatanti sassatabhāvo. Vibhavadiṭṭhīti khandhapañcakameva ‘‘attā’’ti ca ‘‘loko’’ti ca gahetvā taṃ ‘‘na bhavissatī’’ti gaṇhanavasena niviṭṭhā ucchedadiṭṭhīti attho. Tenāha ‘‘vibhavo vuccatī’’tiādi. Vibhavissati vinassati ucchijjatīti vibhavo, ucchedo.

Yaṃ na hirīyatīti yena dhammena taṃsampayuttadhammasamūho, puggalo vā na hirīyati na lajjati, liṅgavipallāsaṃ vā katvā yo dhammoti attho veditabbo. Hirīyitabbenāti upayogatthe karaṇavacanaṃ, hirīyitabbayuttakaṃ kāyaduccaritādidhammaṃ na jigucchatīti attho. Nillajjatāti pāpassa ajigucchanā. Yaṃ na ottappatīti etthāpi vuttanayeneva attho veditabbo. Ottappitabbenāti pana hetuatthe karaṇavacanaṃ, ottappitabbayuttakena ottappassa hetubhūtena kāyaduccaritādināti attho. Hirīyitabbenāti etthāpi vā evameva attho veditabbo. Abhāyanakaākāroti pāpato anuttāsanākāro.

‘‘Yaṃ hirīyatī’’tiādīsu anantaraduke vuttanayena attho veditabbo. Niyakajjhattaṃ jātiādisamuṭṭhānaṃ etissāti ajjhattasamuṭṭhānā. Niyakajjhattato bahibhāvato bahiddhā parasantāne samuṭṭhānaṃ etissāti bahiddhā samuṭṭhānā. Attā eva adhipati attādhipati, ajjhattasamuṭṭhānattā eva attādhipatito āgamanato attādhipateyyā. Lokādhipateyyanti etthāpi eseva nayo. Lajjāsabhāvasaṇṭhitāti pāpato jigucchanarūpena avaṭṭhitā. Bhayasabhāvasaṇṭhitanti tato uttāsanarūpena avaṭṭhitaṃ. Ajjhattasamuṭṭhānāditā ca hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana tesaṃ kadācipi aññamaññavippayogato. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti.


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2.456. 如是已说。如是此二法摄善三法所摄自性法转。
"无明"即非应知"我、命、女、男"等知为无明。应知"苦、集"等不知为无明。一切法性不知义为无明。隐没轮回令有情速行为无明。义即彼苦等四谛自性覆痴故说"于苦等不知"。"有欲"即于欲有等欲转爱。故说"有中有欲"等。如是"此二法取轮回根现行见义。
"有见"即取五蕴为"我及世间"由取"当有"着常见义。故说"说有"等。"当有"即有,一切时存义。"常"即常性。"无有见"即取五蕴为"我"及"世间"由取"不当有"着断见义。故说"说无有"等。"无有"即坏灭断。
"何不惭"即由何法彼相应法聚,或补特伽罗不惭不耻,或变性谓何法应知义。"应惭"为受格作具格,不厌应惭身恶行等法义。"无耻"即不厌恶。"何不愧"此亦如说道理应知。"应愧"为因义具格,应愧因身恶行等义。"应惭"此亦如是义。"无怖相"即不怖恶相。
"何惭"等如前二法说道理应知。自内生此名内生。由自内外他相续生此名外生。自为主名自主,由内生故自主来故自主生。"世主生"此亦此道理。"住耻性"即住恶厌相。"住怖性"即住彼怖相。内生等惭愧于彼彼显说,非彼等有时互离。无有耻无怖,或恶怖无耻。


Dukkhanti kicchaṃ, aniṭṭhanti vā attho. Vippaṭikūlagāhimhīti dhammānudhammapaṭipattiyā vilomagāhake. Tassā eva vipaccanīkaṃ duppaṭipatti sātaṃ iṭṭhaṃ etassāti vipaccanīkasāto, tasmiṃ vipaccanīkasāte. Evaṃbhūto ca ovādabhūte sāsanakkame ovādake ca ādarabhāvarahito hotīti āha ‘‘anādare’’ti. Tassa kammanti tassa dubbacassa puggalassa anādariyavasena pavattacetanā dovacassaṃ. Tassa bhāvoti tassa yathāvuttassa dovacassassa atthibhāvo dovacassatā, atthato dovacassameva. Tenevāha ‘‘sā atthato saṅkhārakkhandho hotī’’ti. Cetanāppadhānatāya hi saṅkhārakkhandhassa evaṃ vuttaṃ. Etenākārenāti appadakkhiṇaggāhitākārena. Assaddhiyadussīlyādipāpadhammayogato puggalā pāpā nāma hontīti dassetuṃ ‘‘ye te puggalā assaddhā’’tiādi vuttaṃ. Yāya cetanāya puggalo pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā, cattāropi vā arūpino khandhā tadākārappavattā pāpamittatāti dassento ‘‘sāpi atthato dovacassatā viya daṭṭhabbā’’ti āha.

‘‘Sukhaṃ vaco etasmiṃ padakkhiṇaggāhimhi anulomasāte sādare puggaleti subbacotiādinā, ‘‘kalyāṇā saddhādayo puggalā etassa mittāti kalyāṇamitto’’tiādinā ca anantaradukassa attho icchitoti āha sovacassatā…pe… vuttapaṭipakkhanayena veditabbā’’ti. Ubhoti sovacassatā, kalyāṇamittatā ca. Tesaṃ khandhānaṃ pavattiākāravisesā ‘‘sovacassatā, kalyāṇamittatā’’ti ca vuccanti, te lokiyāpi honti lokuttarāpīti āha ‘‘lokiyalokuttaramissakā kathitā’’ti.

Vatthubhedādinā anekabhedabhinnā taṃtaṃjātivasena ekajjhaṃ katvā rāsito gayhamānā āpattiyova āpattikkhandhā. Tā pana antarāpattīnaṃ aggahaṇe pañcapi āpattikkhandhā āpattiyo, tāsaṃ pana gahaṇe sattapi āpattikkhandhā āpattiyo. ‘‘Imā āpattiyo, ettakā āpattiyo, evañca tesaṃ āpajjanaṃ hotī’’ti jānanapaññā āpattikusalatāti āha ‘‘yā tāsa’’ntiādi. Tāsaṃ āpattīnanti tāsu āpattīsu. Tattha yaṃ sambhinnavatthukāsu viya ṭhitāsu, duviññeyyavibhāgāsu ca āpattīsu asaṅkarato vavatthāna, ayaṃ visesato āpattikusalatāti dassetuṃ dutiyaṃ āpattiggahaṇaṃ kataṃ. Sahakammavācāyāti kammavācāya saheva. Āpattito vuṭṭhāpanapayogatāya kammabhūtā vācā kammavācā, tathābhūtā anusāvanavācā ceva ‘‘passissāmī’’ti evaṃ pavattavācā ca. Tāya kammavācāya saddhiṃ samakālameva ‘‘imāya kammavācāya ito āpattito vuṭṭhānaṃ hoti, hontañca paṭhame vā tatiye vā anusāvaneyyakārappatte, ‘saṃvarissāmī’ti vā pade pariyosite hotī’’ti evaṃ taṃ taṃ āpattīhi vuṭṭhānaparicchedaparijānanapaññā āpattivuṭṭhānakusalatā. Vuṭṭhānanti ca yathāpannāya āpattiyā yathā tathā anantarāyatāpādanaṃ, evaṃ vuṭṭhānaggahaṇeneva desanāyapi saṅgaho siddho hoti.

‘‘Ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅga majjhe samāpattī’’ti evaṃ samāpattīnaṃ appanāparicchedajānanapaññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā, pageva vuṭṭhāna paricchedakaraṃ ñāṇaṃ. Tenāha ‘‘yathāparicchinnasamayavasenevā’’tiādi. Vuṭṭhānasamatthāti vuṭṭhāpane samatthā.


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"苦"即困,或不可意义。"违逆取"即于法随法行相反取。彼相违即恶行乐可意名违乐,于彼违乐。如是于教诫教法次第教诫者无敬故说"不敬"。"彼业"即彼难语者不敬转思难语。"彼性"即彼如说难语有性难语性,义即难语。故说"彼义即行蕴"。由思主故行蕴如是说。"此相"即不右取相。由不信恶戒等恶法合故人名恶示说"彼等不信人"等。由何思人名恶友合,彼思恶友,或四无色蕴彼相转恶友示说"彼亦义如难语性应见"。
"乐语于彼右取随顺乐敬人名易语"等,"善信等人此友名善友"等前二法义欲故说"易语性...说相反理应知"。"二"即易语性及善友性。彼等蕴转相别说"易语性、善友性",彼世间出世间杂故说"说世间出世间杂"。
事别等多别由彼彼类一处取为聚取罪即罪蕴。彼不取中罪五罪蕴罪,取彼七罪蕴罪。"此罪、几罪、如是彼等犯"知慧罪善巧故说"何彼"等。"彼等罪"即于彼等罪。此中于如混事住难知分别罪无杂住立,此别罪善巧示作第二罪取。"俱羯磨语"即与羯磨语俱。能罪出起作用语名羯磨语,如是宣语及"当见"如是转语。彼羯磨语同时"此羯磨语由此罪出起,出起于初或第三宣'当护'或语终"如是彼彼罪出起限知慧罪出起善巧。"出起"即如所犯罪如是无障碍,如是出起取摄忏悔成。
"此前加行转,此后有分中定"如是定限入知慧定善巧。出起善性出起善巧,何况出起限作智。故说"如限时"等。"能出起"即能出起。


‘‘Dhātukusalatā’’ti ettha pathavīdhātuādayo, sukhadhātuādayo, kāmadhātuādayo ca dhātuyo etāsveva antogadhāti etāsu kosalle dassite tāsupi kosallaṃ dassitameva hotīti ‘‘aṭṭhārasa dhātuyo cakkhudhātu…pe… manoviññāṇadhātū’’ti vatvā ‘‘aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedakā’’ti vuttaṃ. Tattha sabhāvaparicchedakāti yathābhūtasabhāvāvabodhinī. ‘‘Savanapaññā dhāraṇapaññā’’tiādinā paccekaṃ paññā-saddo yojetabbo. Dhātūnaṃ savanadhāraṇapaññā sutamayā, itarā bhāvanāmayā. Tatthāpi sammasanapaññā lokiyā. Vipassanā paññā hi sā, itarā lokuttarā. Lakkhaṇādivasena, aniccādivasena ca manasikaraṇaṃ manasikāro, tattha kosallaṃ manasikārakusalatā. Taṃ pana ādimajjhapariyosānavasena tidhā bhinditvā dassento ‘‘sammasanapaṭivedhapaccavekkhaṇapaññā’’ti āha. Sammasanapaññā hi tassā ādi, paṭivedhapaññā majjhe, paccavekkhaṇapaññā pariyosānaṃ.

Āyatanānaṃ ganthato ca atthato ca uggaṇhanavasena tesaṃ dhātulakkhaṇādivibhāgassa jānanapaññā uggahajānanapaññā. Sammasanapaṭivedhapaccavekkhaṇavidhino jānanapaññā manasikārajānanapaññā. Yasmā āyatanānipi atthato dhātuyova manasikāro ca uggaṇhanādivasena tesameva manasikāravidhi , tasmā dhātukusalatādikā tissopi kusalatā ekadese katvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Savanaṃ viya uggaṇhanapaccavekkhaṇānipi parittañāṇakattukānīti āha ‘‘savana uggahaṇapaccavekkhaṇā lokiyā’’ti. Ariyamaggakkhaṇe sammasanamanasikārānaṃ nipphatti pariniṭṭhānanti tesaṃ lokuttaratāpariyāyopi labbhatīti vuttaṃ ‘‘sammasanamanasikārā lokiyalokuttaramissakā’’ti. Paccayadhammānaṃ hetuādīnaṃ attano paccayuppannānaṃ hetupaccayādibhāvena paccayabhāvo paccayākāro, so pana avijjādīnaṃ dvādasannaṃ paṭiccasamuppādaṅgānaṃ vasena dvādasavidhoti āha ‘‘dvādasannaṃ paccayākārāna’’nti. Uggahādivasenāti uggahamanasikārasavanasammasanapaṭivedhapaccavekkhaṇavasena.

Ṭhānañceva tiṭṭhati phalaṃ tadāyattavuttitāyāti kāraṇañca hetupaccayabhāvena karaṇato nipphādanato. Tesaṃ sotaviññāṇādīnaṃ. Etasmiṃ duke attho veditabboti sambandho. Ye dhammā yassa dhammassa kāraṇabhāvato ṭhānaṃ, teva dhammā taṃvidhurassa dhammassa akāraṇabhāvato aṭṭhānanti paṭhamanaye phalabhedena tasseva dhammassa ṭhānāṭṭhānatā dīpitā; dutiyanaye pana abhinnepi phale paccayadhammabhedena tesaṃ ṭhānāṭṭhānatā dīpitāti ayametesaṃ viseso. Na hi kadāci ariyā diṭṭhisampadā niccaggāhassa kāraṇaṃ hoti, akiriyatā pana siyā tassa kāraṇanti.


我来为您直译这段巴利文：
"界善巧"此中地界等、乐界等、欲界等诸界摄此中故示此善巧示彼等善巧故说"十八界眼界...意识界"说"十八界自性限"。此中"自性限"即如实自性觉。"闻慧持慧"等各各慧字应配。界闻持慧闻所成,余修所成。此中思惟慧世间。即观慧,余出世间。由相等、无常等作意名作意,彼善巧作意善巧。彼由始中终三分示说"思惟通达省察慧"。思惟慧彼始,通达慧中,省察慧终。
处由文义取学彼等界相等分别知慧取学知慧。思惟通达省察法知慧作意知慧。由处义即界作意学等彼等作意法故界善巧等三善巧一分示说"复"等。闻如取学省察少智作故说"闻取学省察世间"。圣道刹那思惟作意成就究竟故彼等得出世间义说"思惟作意世出世杂"。缘法因等自缘生因缘等性缘相,彼由无明等十二缘起支十二种故说"十二缘相"。"由取学等"即由取学作意闻思惟通达省察。
处及住果依彼转故及因由因缘性作成就。彼等耳识等。此二义应知结。何法于何法因性处,彼法于相违法非因性非处由初道果别示彼法处非处;第二道虽不异果由缘法别示彼等处非处此彼等差别。不曾圣见具为常执因,无作性彼可为因故。;


Ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti atthoti tamatthaṃ anajjavapaṭikkhepamukhena dassetuṃ ‘‘gomuttavaṅkatā’’tiādi vuttaṃ. Svāyaṃ anajjavo bhikkhūnaṃ yebhuyyena anesanāya, agocaracāritāya ca hotīti āha ‘‘ekacco hi…pe… caratī’’ti. Ayaṃ gomuttavaṅkatā nāma ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Purimasadisoti paṭhamaṃ vuttabhikkhusadiso. Candavaṅkatā nāma paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Naṅgalakoṭivaṅkatā nāma pariyosāne vaṅkabhāvāpattito. Idaṃ ajjavaṃ nāma sabbatthakameva ujubhāvasiddhito. Ajjavatāti ākāraniddeso, yenākārenassa ajjavo pavattati, tadākāraniddesoti attho. Lajjatīti lajjī, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa atthīti lajjī yathā ‘‘mālī, māyī’’ti ca, tassa bhāvo lajjībhāvo, sā eva lajjā.

Parāparādhādīnaṃ adhivāsanakkhamaṃ adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā, suṭṭhu vā pāpato oratabhāvo viratatā soraccaṃ. Tenāha ‘‘suratabhāvo’’ti.

‘‘Nāmañca rūpañcā’’tiādīsu ayaṃ aparo nayo – nāmakaraṇaṭṭhenāti aññaṃ anapekkhitvā sayameva attano nāmakaraṇasabhāvatoti attho. Yañhi parassa nāmaṃ karoti, tassa ca tadapekkhattā aññāpekkhaṃ nāmakaraṇanti nāmakaraṇasabhāvatā na hoti, tasmā mahājanassa ñātīnaṃ, guṇānañca sāmaññanāmādikārakānaṃ nāmabhāvo nāpajjati. Yassa ca aññehi nāmaṃ karīyati, tassa ca nāmakaraṇasabhāvatā natthīti, natthiyeva nāmabhāvo. Vedanādīnaṃ pana sabhāvasiddhattā vedanādināmassa nāmakaraṇasabhāvato nāmatā vuttā. Pathavīādi nidassanena nāmassa sabhāvasiddhataṃyeva nidasseti, na nāmabhāvasāmaññaṃ, niruḷhattā pana nāma-saddo arūpadhammesu eva vattati, na pathavīādīsūti na tesaṃ nāmabhāvo. Na hi pathavīādināmaṃ vijahitvā kesādināmehi rūpadhammānaṃ viya vedanādināmaṃ vijahitvā aññena nāmena arūpadhammānaṃ voharitabbena piṇḍākārena pavatti atthīti.

Atha vā rūpadhammā cakkhādayo rūpādayo ca, tesaṃ pakāsakapakāsitabbabhāvato vināpi nāmena pākaṭā honti, na evaṃ arūpadhammāti te adhivacanasamphasso viya nāmāyattaggahaṇīyabhāvena ‘‘nāma’’nti vuttā. Paṭighasamphasso ca na cakkhādīni viya nāmena vinā pākaṭoti ‘‘nāma’’nti vutto, arūpatāya vā aññanāmasabhāgattā saṅgahitoyaṃ, aññaphassasabhāgattā vā. Vacanatthopi hi rūpayatīti rūpaṃ, nāmayatīti nāmanti idha pacchimapurimānaṃ sambhavati. Rūpayatīti vināpi nāmena attānaṃ pakāsetīti attho. Nāmayatīti nāmena vinā apākaṭabhāvato attano pakāsakaṃ nāmaṃ karotīti attho. Ārammaṇādhipatipaccayatāyāti satipi rūpassa ārammaṇādhipatipaccayabhāve na taṃ paramassāsabhūtaṃ nibbānaṃ viya sātisayaṃ nāmanabhāvena paccayoti nibbānameva ‘‘nāma’’nti vuttaṃ.

‘‘Avijjāca bhavataṇhā cā’’ti ayaṃ duko sattānaṃ vaṭṭamūlasamudācāradassanattho. Samudācaratīti hi samudācāro, vaṭṭamūlameva samudācāro vaṭṭamūlasamudācāro, vaṭṭamūladassanena vā vaṭṭamūlānaṃ pavatti dassitā hotīti vaṭṭamūlānaṃ samudācāro vaṭṭamūlasamudācāro, taṃdassanatthoti attho.


我来为您直译这段巴利文：
正性为直,不曲不弯不歪义故由非直遮示说"牛尿弯"等。此非直比丘多由邪求,非行处行故说"一些...行"。此名牛尿弯由始至终行弯故。"如前"即如初说比丘。名月弯由行中处成弯故。名犁端弯由终成弯故。此名直由一切处成正故。"直性"即相说,由何相彼直转,彼相说义。惭名惭者,有耻,彼性惭,耻义。有惭此名惭者如"有鬘、有幻",彼性惭者性,即彼惭。
他过等忍名忍忍。净戒性柔和。彼善业乐性,善离恶性离性柔和。故说"善性"。
"名及色"等此另理 - "名作义"即不待他自己作名性义。何他作名,彼待彼故他待作名故非作名性,故大众亲属,功德等普名等作者非名性。何他作名,彼非作名性故,全无名性。受等自性成故受等名作名性说名性。地等喻示名自性成,非名性普,成立故名字唯于无色法转,非地等故彼等非名性。非如发等名舍色法如是受等名舍无色法应说聚相转有故。
或色法眼等色等,彼能显所显性故无名亦显,不如是无色法故彼等如增语触由名依取性说"名"。对触非如眼等无名显故说"名",或无色性由余名共性摄此,或由余触共性。语义亦坏名色,令名名此后前有。"坏"即无名自显义。"令名"即无名不显故作自显名义。"由所缘增上缘性"即虽色有所缘增上缘性非彼如涅槃殊胜令名性缘故唯涅槃说"名"。
"无明及有爱"此二法示有情轮回根现行义。现行名现行,轮回根即现行名轮回根现行,或由轮回根见示轮回根转故轮回根现行名轮回根现行,示彼义。


Ekekasmiñca ‘‘attā’’ti ca ‘‘loko’’ti ca gahaṇavisesaṃ upādāya ‘‘attā ca loko cā’’ti vuttaṃ, ekaṃ vā khandhaṃ ‘‘attā’’ti gahetvā aññaṃ attano upabhogabhūtaṃ ‘‘loko’’ti gaṇhantassa, attano attānaṃ ‘‘attā’’ti gahetvā parassa attānaṃ ‘‘loko’’ti gaṇhantassa vā vasena ‘‘attā ca loko cā’’ti vuttaṃ.

Saha sikkhitabbo dhammo sahadhammo, tattha bhavaṃ sahadhammikaṃ, tasmiṃ sahadhammike. Dovacassa-saddato āya-saddaṃ anaññattaṃ katvā ‘‘dovacassāya’’nti vuttaṃ, dovacassassa vā ayanaṃ pavatti dovacassāyaṃ. Āsevantassāpi anusikkhanā ajjhāsayena bhajanāti āha ‘‘sevanā…pe… bhajanā’’ti. Sabbatobhāgena bhatti sambhatti.

Saha kammavācāyāti abbhānatiṇavatthārakakammavācāya, ‘‘ahaṃ bhante itthannāmaṃ āpattiṃ āpajji’’ntiādikāya ca saheva. Saheva hi kammavācāya āpattivuṭṭhānañca paricchijjati, ‘‘paññattilakkhaṇāya āpattiyā vā kāraṇaṃ vītikkamalakkhaṇaṃ kāyakammaṃ, vacīkammaṃ vā, vuṭṭhānassa kāraṇaṃ kammavācā’’ti kāraṇena saha phalassa jānanavasena ‘‘saha kammavācāyā’’ti vuttaṃ.‘‘Saha kammavācāyā’’ti. Iminā nayena saha parikammenāti etthāpi attho veditabbo.

Dhātuvisayā sabbāpi paññā dhātukusalatā. Tadekadesā manasikārakusalatāti adhippāyena purimapadepi sammasanapaṭivedhapaññā vuttā. Yasmā pana nippariyāyato vipassanādipaññā eva manasikārakosallaṃ, tasmā ‘‘tāsaṃyeva dhātūnaṃ sammasanapaṭivedhapaccavekkhaṇapaññā’’ti vuttaṃ.

Āyatanavisayā sabbāpi paññā āyatanakusalatāti dassento ‘‘dvādasannaṃ āyatanānaṃ uggahamanasikārajānanapaññā’’ti vatvā puna ‘‘apicā’’tiādi vuttaṃ. Dvīsupi vā padesu vācuggatāya āyatanapāḷiyā, dhātupāḷiyā ca manasikaraṇaṃ manasikāro. Tathā uggaṇhantī, manasi karontī , tadatthaṃ suṇantī, ganthato ca atthato ca dhārentī, ‘‘idaṃ cakkhāyatanaṃ nāma, ayaṃ cakkhudhātu nāmā’’tiādinā sabhāvato, gaṇanato ca paricchedaṃ jānantī ca paññā uggahapaññādikā vuttā. Manasikārapade pana catubbidhāpi paññā uggahoti tato pavatto aniccādimanasikāro ‘‘uggahamanasikāro’’ti vutto. Tassa jānanaṃ pavattanameva, ‘‘yathā pavattaṃ vā uggahaṃ, evameva pavatto uggaho’’ti jānanaṃ uggahajānanaṃ. ‘‘Manasikāro evaṃ pavattetabbo, evañca pavatto’’ti jānanaṃ manasikārajānanaṃ. Tadubhayampi ‘‘manasikārakosalla’’nti vuttaṃ. Uggahopi hi manasikārasampayogato manasikāraniruttiṃ laddhuṃ arahati. Yo ca manasikātabbo, yo ca manasikaraṇūpāyo, sabbo so ‘‘manasikāro’’ti vattuṃ vaṭṭati, tattha kosallaṃ manasikārakusalatāti. Sammasanaṃ paññā, sā maggasampayuttā aniccādisammasanakiccaṃ sādheti niccasaññādipajahanato. Manasikāro sammasanasampayutto, so tattheva aniccādimanasikārakiccaṃ maggasampayutto sādhetīti āha ‘‘sammasanamanasikārā lokiyalokuttaramissakā’’ti. ‘‘Iminā paccayenidaṃ hotī’’ti evaṃ avijjādīnaṃ saṅkhārādipaccayuppannassa paccayabhāvajānanaṃ paṭiccasamuppādakusalatā.


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于一一"我"及"世间"取别依"我及世间"说,或取一蕴为"我"取余自受用为"世间",或取自我为"我"取他我为"世间"故说"我及世间"。
应共学法名共法,彼中有共法,于彼共法。从难语字不异āya字说"难语āya",或难语行转难语āya。亲近亦随学意乐亲近故说"亲近...亲近"。一切分信名善信。
"俱羯磨语"即出罪覆草羯磨语,"我尊某名犯罪"等俱。由俱羯磨语限罪出起,"制立相罪或因违越相身业语业,出起因羯磨语"由因与果知故说"俱羯磨语"。"俱羯磨语",此理"俱加行"此亦应知义。
界境一切慧界善巧。彼一分作意善巧意趣前句亦说思惟通达慧。由无譬喻观等慧即作意善巧,故说"彼等界思惟通达省察慧"。
示处境一切慧处善巧说"十二处取学作意知慧"复说"复"等。或二句中由诵习处文界文作意名作意。如是取,作意,闻彼义,由文及义持,"此名眼处,此名眼界"等由自性数限知慧说取慧等。作意句中四种慧取故由彼转无常等作意说"取学作意"。彼知即转,"如转取,如是转取"知取学知。"作意如是应转,如是转"知作意知。彼二说"作意善巧"。取亦由作意相应得作意语。何应作意,何作意方便,一切应说"作意",彼善巧作意善巧。思惟慧,彼道相应成无常等思惟事由断常想等。作意思惟相应,彼即彼无常等作意事道相应成故说"思惟作意世出世杂"。"此缘此有"如是无明等行等缘生缘性知缘起善巧。


Adhivāsanaṃ khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanaṃ ‘‘adhivāsana’’nti vuccati. Acaṇḍikkanti akujjhanaṃ. Domanassavasena paresaṃ akkhīsu assūnaṃ anuppādanā anassuropo. Attamanatāti sakamanatā. Cittassa abyāpanno sako manobhāvo attamanatā. Cittanti vā cittappabandhaṃ ekattena gahetvā tassa antarā uppannena pītisahagatamanena sakamanatā. Attamano vā puggalo, tassa bhāvo attamanatā, sā na sattassāti puggaladiṭṭhinivāraṇatthaṃ ‘‘cittassā’’ti vuttaṃ. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu pāpato oratabhāvo viratatā soraccaṃ. Tenāha ‘‘suratabhāvo’’ti.

Sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Taṃ pana byatirekamukhena vibhāventī yā pāḷi pavattā, taṃ dassento ‘‘tattha katamaṃ sākhalya’’ntiādimāha. Tattha aṇḍakāti sadosavaṇe rukkhe niyyāsapiṇḍiyo, ahicchattakādīni vā uṭṭhitāni ‘‘aṇḍakānī’’ti vadanti . Pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo, gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādibhāvato aṇḍakapakatibhāvena vācā ‘‘aṇḍakā’’ti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī, sā viya sukumārā mudukā vācā porī viyāti porī. Tatthāti ‘‘bhāsitā hotī’’ti vuttāya kiriyāyātipi yojanā sambhavati, tattha vācāyāti vā. ‘‘Saṇhavācatā’’tiādinā taṃ vācaṃ pavattayamānaṃ cetanaṃ dasseti. Sammodakassa puggalassa mudukabhāvo maddavaṃ sammodakamudukabhāvo. Āmisena alabbhamānena, tathā dhammena cāti dvīhi chiddo. Āmisassa, dhammassa ca alābhena attano parassa ca antare sambhavantassa hi chiddassa vivarassa bhedassa paṭisantharaṇaṃ pidahanaṃ saṅgaṇhanaṃ paṭisanthāro. Taṃ sarūpato, paṭipattito ca pāḷidassanamukhena vibhāvetuṃ ‘‘abhidhammepī’’tiādimāha. Aggaṃ aggahetvāti aggaṃ attano aggahetvā. Uddesadānanti pāḷiyā, aṭṭhakathāya ca uddisanaṃ. Pāḷivaṇṇanāti pāḷiyā atthavaṇṇanā. Dhammakathākathananti sarabhaññasarabhaṇanādivasena dhammakathanaṃ.

Karuṇāti karuṇābrahmavihāramāha. Karuṇāpubbabhāgoti tassa pubbabhāgaupacārajjhānaṃ vadati. Pāḷipade pana yā kāci karuṇā ‘‘karuṇā’’ti vuttā, karuṇācetovimuttīti pana appanāppattāva. Mettāyapi eseva nayo. Suci-saddato bhāve yya-kāraṃ, i-kārassa ca e-kārādesaṃ katvā ayaṃ niddesoti āha ‘‘soceyyanti sucibhāvo’’ti. Hotu tāva sucibhāvo soceyyaṃ, tassa pana mettāpubbabhāgatā kathanti āha ‘‘vuttampi ceta’’ntiādi.

Muṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccaṃ, satipaṭipakkho dhammo, na satiyā abhāvamattaṃ . Yasmā paṭipakkhe sati tassa vasena sativigatā vippavutthā nāma hoti, tasmā vuttaṃ ‘‘sativippavāso’’ti. ‘‘Assatī’’tiādīsu a-kāro paṭipakkhe daṭṭhabbo, na sattapaṭisedhe. Udake lābu viya yena cittaṃ ārammaṇe pilavantā viya tiṭṭhati, na ogāhati, sā pilāpanatā. Yena gahitampi ārammaṇaṃ sammussati na sarati, sā sammussanatā. Yathā vijjāpaṭipakkhā avijjā vijjāya pahātabbato, evaṃ sampajaññapaṭipakkhaṃ asampajaññaṃ, avijjāyeva.


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忍耐为容忍。彼由他恶作恶说不对抗自上住名"忍耐"。"不粗暴"即不瞋。由忧故他眼不生泪名不生泪。"适意"即自意。心无恼自意性适意。或"心"即心相续一性取由彼间生喜俱意自意性。或适意者人,彼性适意,彼非有情故为遮人见说"心"。忍耐相忍名忍耐忍。净戒性柔和。彼善业乐性。善离恶性离性柔和。故说"善性"。
和语说柔语者,彼性和语性,柔语性。彼由相反门显何经转,示说"此中何和语"等。此中"瘤"即有过疮树脂聚,或生菌等说"瘤"。朽树生如瘤粉聚,或节名瘤。此中由恼粗等性瘤性语说"瘤"。如莲茎擦入耳应见粗。由瞋生故彼眷属瞋边。前养女城女,如彼柔软语如城女故城女。"此中"即"说"说业亦结,或此中语。由"柔语性"等示彼语转思。和合者人柔性柔和合柔性。由不得利,如是法二空。由利法不得自他间生空隙破修补盖摄修补。示彼自性行由经说"论中"等。"不取上"即不取自上。"说诵"即诵经论。"释文"即经义释。"说法"即诵诵等说法。
"悲"即说悲梵住。"悲前分"说彼前分近行定。经句中任何悲说"悲",悲心解脱即安止。慈亦此理。从净字义yya音,i音代e音此释故说"净性即净性"。且许净性净性,彼悲前分性如何说"复说此"等。
失念此名失念,彼性失念性,念对治法,非念无性。由对治故彼力念去离名故说"离念"。"无念"等中a音见对治,非有情遮。如水瓜何心所缘如浮住,不入,彼浮性。何取所缘亦忘不忆,彼忘性。如明对治无明由明应断,如是正知对治不正知,即无明。


Indriyasaṃvarabhedoti indriyasaṃvaravināso. Appaṭisaṅkhāti apaccavekkhitvā ayoniso ca āhāraparibhoge ādīnavānisaṃse avīmaṃsitvā.

Appaṭisaṅkhāyāti itikattabbatāsu appaccavekkhaṇāya nāmaṃ. Aññāṇaṃ appaṭisaṅkhāta nimittaṃ . Akampanañāṇanti tāya anabhibhavanīyaṃ ñāṇaṃ, tattha tattha paccavekkhaṇāñāṇañceva paccavekkhaṇāya muddhabhūtaṃ lokuttarañāṇañca. Nippariyāyato maggabhāvanā bhāvanā nāma, yā ca tadatthā, tadubhayañca bhāventasseva icchitabbaṃ, na bhāvitabhāvanassāti vuttaṃ ‘‘bhāventassa uppannaṃ bala’’nti. Tenāha ‘‘yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkamma’’nti.

Kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyatā sātisayaṃ balaṭṭhoti vuttaṃ ‘‘assatiyā akampanavasenā’’ti. Paccanīkadhammasamanato samatho samādhi. Aniccādinā vividhenākārena dassanato vipassanā paññā . Taṃ ākāraṃ gahetvāti samādhānākāraṃ gahetvā. Yenākārena pubbe alīnaṃ anuddhataṃ majjhimaṃ bhāvanāvīthipaṭipannaṃ hutvā cittaṃ samāhitaṃ hoti, taṃ ākāraṃ gahetvā sallakkhetvā. Nimittavasenāti kāraṇavasena. ‘‘Eseva nayo’’ti iminā paggahova taṃ ākāraṃ gahetvā puna pavattetabbassa paggāhassa nimittavasena paggāhanimittanti imamatthaṃ atidisati, tassattho samathe vuttanayānusārena veditabbo. Paggāho vīriyaṃ kosajjapakkhato cittassa patituṃ adatvā paggaṇhanato. Avikkhepo ekaggatā vikkhepassa uddhaccassa paṭipakkhabhāvato. Paṭisaṅkhānakiccanibbattibhāvato lokuttaradhammānaṃ paṭisaṅkhānabalabhāvo, tathā pubbe pavattākārasallakkhaṇavasena samathapaggāhānaṃ upari pavattisabbhāvato samathanimittadukassapi missakatā vuttā.

Yathāsamādinnassa sīlassa bhedakaro vītikkamo. Sīlavināsako asaṃvaro. Sammādiṭṭhivināsikāti ‘‘atthi dinna’’ntiādi (ma. ni. 1.441; 

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根律仪破即根律仪坏。不省察即不观察非如理及食用过患功德不思择。
"不省察"于应作事不观察名。无知不省察相。不动智即彼不能胜智,彼彼省察智及省察顶世出世智。无譬喻道修名修,何彼义,彼二唯修者欲,非修修者故说"修者生力"。故说"何善法习修多作"。
虽相应法坚固性亦力义,由对治不动性胜力义故说"由失念不动"。由对治法寂静故寂止定。由无常等种种行见故观慧。取彼行即取等持行。何行前不沉不举中修道转心等持,取观察彼行。由相即由因。"此理"此示精进取彼行复应转精进相由相精进相,彼义应由寂止说理知。精进由放逸分心不令堕取。不散一境性由散乱掉举对治性。由成省察事故出世法省察力性,如是由前转行观察故寂止精进二相亦说杂。
如受持戒破坏违越。戒坏不律仪。正见坏即"有施"等。

2.94; vibha. 793) nayappavattāya sammādiṭṭhiyā dūsikā.

Sīlassasampādanaṃ nāma sabbabhāgato tassa anūnatāpādananti āha ‘‘sampādanato paripūraṇato’’ti. Pāripūrattho hi sampadā-saddoti. Mānasikasīlaṃ nāma sīlavisodhanavasena abhijjhādippahānaṃ. Diṭṭhipāripūribhūtaṃ ñāṇanti atthikadiṭṭhiādisammādiṭṭhiyā pāripūribhāvena pavattaṃ ñāṇaṃ.

Visuddhiṃpāpetuṃ samatthanti cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hotīti. Visuddhiṃ pāpetuṃ samatthaṃ dassananti ñāṇadassanavisuddhiṃ, paramatthavisuddhinibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatāñāṇādisammādassanaṃ . Tenāha ‘‘abhidhamme’’tiādi. Ettha ca ‘‘idaṃ akusalaṃ kammaṃ no sakaṃ, idaṃ pana kammaṃ saka’’nti evaṃ byatirekato anvayato ca kammassakatājānanañāṇaṃ kammassakatāñāṇaṃ. Tenāha ‘‘ettha cā’’tiādi. ‘‘Parena katampī’’ti idaṃ nidassanavasena vuttaṃ yathā parena kataṃ, evaṃ attanā katampi sakakammaṃ nāma na hotīti. Attanā vā ussāhitena parena kataṃpīti evaṃ vā attho daṭṭhabbo. Yañhi taṃ parassa ussāhanavasena kataṃ, tampi sakakammaṃ nāma hotīti ayañhettha adhippāyo. Atthabhañjanatoti diṭṭhadhammikādisabbaatthavināsanato. Atthajananatoti idhalokatthaparalokatthaparamatthānaṃ uppādanato. Ārabbhakāle ‘‘aniccaṃ dukkhaṃ anattā’’ti pavattampi vacīsaccañca lakkhaṇāni paṭivijjhantaṃ vipassanāñāṇaṃ anulometi tattheva paṭivijjhanato. Paramatthasaccañca nibbānaṃ na vilometi na virodheti ekanteneva sampāpanato.

Ñāṇadassananti ñāṇabhūtaṃ dassanaṃ, tena maggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttaṃ vīriyamāha. Sabbāpi maggapaññā diṭṭhivisuddhiyevāti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Ayameva ca nayo abhidhammapāḷiyā (dha. sa. 550) sametīti dassento ‘‘abhidhamme panā’’ti ādiṃ avoca.

Yasmā saṃvego nāma sahottappañāṇaṃ, tasmā saṃvegavatthuṃ bhayato bhāyitabbato dassanavasena pavattañāṇaṃ . Tenāha ‘‘jātibhaya’’ntiādi. Bhāyanti etasmāti bhayaṃ, jāti eva bhayaṃ jātibhayaṃ. Saṃvejanīyanti saṃvijjitabbaṃ bhāyitabbaṃ uttāsitabbaṃ. Ṭhānanti kāraṇaṃ, vatthūti attho . Saṃvegajātassāti uppannasaṃvegassa. Upāyapadhānanti upāyena pavattetabbaṃ vīriyaṃ.

Kusalānaṃ dhammānanti sīlādīnaṃ anavajjadhammānaṃ. Bhāvanāyāti uppādanena vaḍḍhanena ca. Asantuṭṭhassāti ‘‘alaṃ ettāvatā, kathaṃ ettāvatā’’ti saṅkocāpattivasena na santuṭṭhassa. Bhiyyokamyatāti bhiyyo bhiyyo uppādanicchā. Vosānanti saṅkocaṃ asamatthanti. Tussanaṃ tuṭṭhi santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, tassa bhāvo asantuṭṭhitā. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ tassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā. Sakkaccakiriyatāti kusalānaṃ karaṇe sakkaccakiriyatā ādarakiriyatā. Sātaccakiriyatāti satatameva karaṇaṃ. Aṭṭhitakiriyatāti antarā aṭṭhapetvā khaṇḍaṃ akatvā karaṇaṃ. Anolīnavuttitāti na līnappavattitā. Anikkhittachandatāti kusalacchandassa anikkhipanaṃ. Anikkhittadhuratāti kusalakaraṇe vīriyadhurassa anikkhipanaṃ. Āsevanāti ādarena sevanā. Bhāvanāti vaḍḍhanā brūhanā. Bahulīkammanti punappunaṃ karaṇaṃ.


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戒圆满即一切分无缺成就故说"成就圆满"。圆满义即成就语。意戒即由戒清净断除贪等。见圆满智即施见等正见圆满转智。
能至清净即能成心清净等上清净缘。极清净戒即彼足处故。能至清净见即能至智见清净,胜义清净涅槃业自性智等正见。故说"论中"等。此中"此不善业非自,此业自"如是异同业自性知智名业自性智。故说"此中"等。"他作"此由喻说如他作,如是自作亦非自业。或由自劝他作如是见义。何彼他劝力作,亦名自业此此意。由破义即现法等一切义坏。由生义即此世义他世义胜义生。始时"无常苦无我"转语谛及相通达观智随顺即彼通达。胜义谛涅槃不违不障由必至故。
智见即智性见,彼说道。彼相应精进即说初道相应精进。示一切道慧即见清净说"复"等。此理与论文合示说"论中"等。
由怖畏应怖畏见转智名怖。故说"生怖"等。由此怖名怖,生即怖名生怖。应怖即应怖应惧应畏。"处"即因,事义。"生怖"即生怖。方便勤即由方便转精进。
"善法"即戒等无过法。"修"即生及增。"不足"即"足尔许,何尔许"由退缩不足。"欲增"即欲复复生。"止息"即退缩不堪。喜名喜足,无彼喜足名不足,彼性不足性。精进流转中间返退名退,彼有此名退者,非退名非退,彼性非退性。"恭敬作"即善作中恭敬作敬作。"常作"即常作。"不住作"即中不住不作断作。"不退转"即非退转。"不舍欲"即不舍善欲。"不舍轭"即善作中不舍精进轭。"习"即敬习。"修"即增长增盛。"多作"即再再作。


Tisso vijjāti pubbenivāsānussatiñāṇaṃ, dibbacakkhuñāṇaṃ āsavakkhayañāṇanti imā tisso vijjā. Paṭipakkhavijjhanaṭṭhena pubbe nivutthakkhandhādīnaṃ viditakaraṇaṭṭhena visiṭṭhā muttīti vimutti. Svāyaṃ viseso paṭipakkhavigamanena, paṭiyogivigamanena ca icchitabboti tadubhayaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha yena visesena samāpattiyo paccanīkadhammehi suṭṭhu muttā, tato nirāsaṅkatāya ārammaṇe ca abhiratā, taṃ visesaṃ upādāya tā adhikaṃ muccanato, ārammaṇe adhimuccanato ca adhimuttiyo nāmāti vuttaṃ ‘‘cittassa ca adhimuttī’’ti. Muttattāti sabbasaṅkhārehi visesena nissaṭattā vimutti.

Khaye ñāṇanti samucchedavasena kilese khepetīti khayo, ariyamaggo, tappariyāpannaṃ ñāṇaṃ khaye ñāṇaṃ.Paṭisandhivasenāti kilesānaṃ taṃtaṃmaggavajjhānaṃ uppannamagge khandhasantāne puna sandahanavasena. Anuppādabhūteti taṃtaṃphale. Anuppādapariyosāneti anuppādakaro maggo anuppādo, tassa pariyosāne, kilesānaṃ vā anuppajjanasaṅkhāte pariyosāne, bhaṅgeti atthoti.

Dukavaṇṇanā niṭṭhitā.

Tikavaṇṇanā



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三明即宿住随念智、天眼智及漏尽智此三明。由对治通破义、由前住蕴等知义殊胜解即解脱。此胜由对治离、由对反离故欲示彼二说"此中"等。其中何胜等至由对治法善解脱,由彼无疑于所缘欢喜,取彼胜由多解脱,于所缘增上信故名增上信故说"心增上信"。由解脱即由一切行殊胜离故解脱。
灭智即由断烦恼令灭名灭,圣道,彼摄智名灭智。由结生即烦恼彼彼道所断生道蕴相续中复结生。无生性即彼彼果。无生终即无生作道名无生,彼终,或烦恼无生名终,坏义。
二品释毕。
三品释

305. Dhammato añño kattā natthīti dassetuṃ kattusādhanavasena ‘‘lubbhatīti lobho’’ti vuttaṃ. Lubbhati tena, lubbhanamattametanti karaṇabhāvasādhanavasenapi attho yujjateva. Dussati muyhatīti etthāpi eseva nayo. Akusalañca taṃ akosallasambhūtaṭṭhena ekantākusalabhāvato mūlañca attanā sampayuttadhammānaṃ suppatiṭṭhitabhāvasādhanato, na akusalabhāvasādhanato. Na hi mūlakato akusalānaṃ akusalabhāvo, kusalādīnañca kusalādibhāvo. Tathā sati momūhacittadvaye mohassa akusalabhāvo na siyā. Tesanti lobhādīnaṃ. ‘‘Na lubbhatīti alobho’’tiādinā paṭipakkhanayena.

Duṭṭhucaritānīti paccayato, sampayuttadhammato, pavattiākārato ca na suṭṭhu asammā pavattitāni. Virūpānīti bībhacchāni sampati, āyatiñca aniṭṭharūpattā. Kāyenāti kāyadvārena karaṇabhūtena. Kāyatoti kāyadvārato. ‘‘Suṭṭhu caritānī’’tiādīsu vuttavipariyāyena attho veditabbo. Yassa sikkhāpadassa vītikkame kāyasamuṭṭhānā āpatti hoti, taṃ kāyadvāre paññattasikkhāpadaṃ. Avītikkamo kāyasucaritanti vārittasīlassa vasena vadati, cārittasīlassapi vā, yassa akaraṇe āpatti hoti. Vacīduccaritasucaritaniddhāraṇampi vuttanayānusārena veditabbaṃ. Ubhayattha paññattassāti kāyadvāre, vacīdvāre ca paññattassa. Sikkhāpadassa vītikkamova manoduccaritaṃ manodvāre paññattassa sikkhāpadassa abhāvato, tayidaṃ dvāradvaye akiriyasamuṭṭhānāya āpattiyā vasena veditabbaṃ. Avītikkamoti yathāvuttāya āpattiyā avītikkamo manosucaritaṃ. ‘‘Sabbassāpi sikkhāpadassa avītikkamo manosucarita’’nti keci. Tadubhayañhi cārittasīlaṃ uddissapaññattaṃ sikkhāpadaṃ, tassa avītikkamo siyā kāyasucaritaṃ, siyā vacīsucaritanti.

Pāṇo atipātīyati etāyāti pāṇātipāto, tathāpavattā cetanā, evaṃ adinnādānādayopīti āha ‘‘pāṇātipātādayo pana tisso cetanā’’ti. Vacīdvārepi uppannā kāyaduccaritaṃ dvārantare uppannassāpi kammassa sanāmāpariccāgato yebhuyyavuttiyā, tabbahulavuttiyā ca. Tenāhu aṭṭhakathācariyā –

‘‘Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā’’ti. (dha. sa. aṭṭha. kāmāvacarakusaladvārakathā);

Vacīduccaritaṃ kāyadvārepi vacīdvārepi uppannāti ānetvā sambandhitabbaṃ. Cetanāsampayuttadhammāti manokammabhūtāya cetanāya sampayuttadhammā. Kāyavacīkammabhūtāya pana cetanāya sampayuttā abhijjhādayo taṃ taṃ pakkhikā vā honti abbohārikā vāti. Cetanāsampayuttadhammā manosucaritanti etthāpi eseva nayo. Tividhassa duccaritassa akaraṇavasena pavattā tisso cetanāpi viratiyopi kāyasucaritaṃ kāyikassa vītikkamassa akaraṇavasena pavattanato, kāyena pana sikkhāpadānaṃ samādiyane sīlassa kāyasucaritabhāve vattabbameva natthi. Eseva nayo vacīsucarite.


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为示法外无作者由作者成就说"贪故贪"。由彼贪,唯贪性由具作义亦理合。"瞋痴"此亦此理。不善及彼由非善生义一向不善性根及由与相应法善立性成就,非由不善性成就。非由根性不善不善性,善等善等性。如是二痴心中痴非不善性。"彼等"即贪等。"非贪即无贪"等由对治理。
恶行即由缘,由相应法,由转行相非善非正转。丑恶即可厌现在,未来不可意色故。"由身"即由身门具作。"由身"即由身门。"善行"等由说相反义应知。何学处违犯由身等起罪,彼身门制学处。不违犯身善行由止戒说,或行戒,何不作有罪。语恶行善行简择亦应由说理知。"二处制"即身门语门制。学处违犯即意恶行由无意门制学处,彼应由二门不作等起罪知。不违犯即由所说罪不违犯意善行。或说"一切学处不违犯意善行"。彼二即行戒对制学处,彼不违犯或身善行,或语善行。
由此断命名断命,如是转思,如是不与取等故说"断命等三思"。语门生亦身恶行由他门生业不舍名由多说,由彼多说。故诸注师说：
"诸业行于门,非门门行者；
故诸业由门,一一而安住。"
语恶行身门亦语门亦生应结合。"思相应法"即意业性思相应法。身语业性思相应贪等或彼彼分或不言说。"思相应法意善行"此亦此理。三恶行不作转三思及离亦身善行由身违犯不作转,由身受持学处戒身善行性实无可说。语善行亦此理。


Kāmapaṭisaṃyuttoti ettha dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇakaraṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko. Kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. ‘‘Byāpādapaṭisaṃyutto’’tiādīsu sampayogavaseneva attho veditabbo. Byāpādavatthupaṭisaṃyuttopi byāpādapaṭisaṃyuttoti gayhamāne ubhayathāpi yojanā labbhateva. Vihiṃsāpaṭisaṃyuttoti etthāpi eseva nayo. Vihiṃsanti etāya satte, vihiṃsanaṃ vā esā sattānanti vihiṃsā, tāya paṭisaṃyutto vihiṃsāpaṭisaṃyuttoti evaṃ saddattho veditabbo. Appiye amanāpe saṅkhāre ārabbha byāpādavitakkappavatti aṭṭhānāghātavasena dīpetabbā. Byāpādavitakkassa avadhiṃ dassetuṃ ‘‘yāva vināsanā’’ti vuttaṃ. Vināsanaṃ pana pāṇātipāto evāti. ‘‘Saṅkhāro’’ hi dukkhāpetabbo nāma natthī’’ti kasmā vuttaṃ, nanu ye ‘‘dukkhāpetabbā’’ti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, ye pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti vuttalakkhaṇāyogato, te sandhāya ‘‘vihiṃsāvitakko saṅkhāresu nuppajjatī’’ti vuttaṃ. Yattha pana uppajjati, yathā ca uppajjati, taṃ dassetuṃ ‘‘ime sattā’’tiādi vuttaṃ.

Nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattāpi paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi pana nikkhantattā, nibbānaṃ. Upanissayato, sampayogato, ārammaṇakaraṇato ca nekkhammena paṭisaṃyuttoti nekkhammapaṭisaṃyutto. Nekkhammavitakko sammāsaṅkappo. Idāni taṃ bhūmivibhāgena dassetuṃ ‘‘so’’tiādi vuttaṃ. Asubhapubbabhāgeti asubhajjhānassa pubbabhāge. Asubhaggahaṇañcettha kāmavitakkassa ujuvipaccanīkadassanatthaṃ kataṃ. Kāmavitakkapaṭipakkho hi nekkhammavitakkoti. Evañca katvā uparivitakkadvayassa bhūmiṃ dassentena sapubbabhāgāni mettākaruṇājhānādīni uddhaṭāni. Asubhajjhāneti asubhārammaṇe paṭhamajjhāne. Avayave hi samudāyavohāraṃ katvā niddisati yathā ‘‘rukkhe sākhā’’ti. Jhānaṃ pādakaṃ katvāti nidassanamattaṃ. Taṃ jhānaṃ sammasitvā uppannamaggaphalakālepi hi so lokuttaroti. Byāpādassa paṭipakkho, kiñcipi na byāpādeti etenāti vā abyāpādo, mettā, tāya paṭisaṃyutto abyāpādapaṭisaṃyutto. Mettājhāneti mettābhāvanāvasena adhigate paṭhamajjhāne. Karuṇājhāneti etthāpi eseva nayo. Vihiṃsāya paṭipakkho, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā.


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欲相应此中二欲即事欲及烦恼欲。其中事欲分由所缘作欲相应寻名欲寻。烦恼欲分应由相应欲相应结合。"恚相应"等应由相应义知。恚事相应亦恚相应若取二亦得结合。害相应此亦此理。由此害有情,或此害有情名害,彼相应名害相应如是应知语义。于不可爱不可意行起恚寻转应由无处瞋恚说。示恚寻际故说"乃至坏"。坏即杀生。何说"行实无应苦",岂非诸所欲苦有情想亦实行耶？此实,然根系有识性受苦故,彼欲害寻境有情想。然不受苦由无所说相故,彼摄说"害寻不生于行"。何处生,如何生,为示彼说"此诸有情"等。
出离说由离贪出故无贪,由离盖出故初禅,由离一切不善出故一切善法,然由离一切有为出故涅槃。由近依,由相应,由所缘作与出离相应名出离相应。出离寻正思维。今为示彼地差别说"彼"等。不净前分即不净禅前分。此取不净为示欲寻正对治。欲寻对治即出离寻。如是为示上二寻地举有前分慈悲禅等。不净禅即不净所缘初禅。于分以总称说如"树枝"。以禅为足示分。彼禅观生道果时亦出世。恚对治,由此不恚任何名无恚,慈,彼相应名无恚相应。慈禅即由慈修得初禅。悲禅此亦此理。害对治,或由此不害有情名无害,悲。


Nanu ca alobhādosānaṃ aññamaññāvirahato tesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkaraṇato vavatthānaṃ na hotīti? Noti dassetuṃ ‘‘yadā’’tiādi āraddhaṃ. Alobho sīsaṃ hotīti alobho padhāno hoti. Niyamitapariṇatasamudācārādivasena yadā alobhappadhāno nekkhammagaruko cittuppādo hoti, tadā laddhāvasaro nekkhammavitakko patiṭṭhahati. Taṃsampayuttassa pana adosalakkhaṇassa abyāpādassa vasena yo tasseva abyāpādavitakkabhāvo sambhaveyya, sati ca abyāpādavitakkabhāve kassacipi aviheṭhanajātikatāya avihiṃsāvitakkabhāvo ca sambhaveyya, te itare dve. Tadanvayikāti tasseva nekkhammavitakkassa anugāmino, sarūpato adissanato ‘‘tasmiṃ sati honti , asati na hontī’’ti tadanumānaneyyā bhavanti. Sesadvayepi iminā nayena attho veditabbo. Vuttanayenevāti ‘‘kāmapaṭisaṃyutto saṅkappo kāmasaṅkappo’’tiādinā vitakkattike vuttanayeneva (dī. ni. 3.288) veditabbo atthato abhinnattā. Yadi evaṃ kasmā puna desanā katāti? Tathā desanāya bujjhanakānaṃ ajjhāsayavasena desanāmattamevetaṃ.

Kāmavitakkādīnaṃ viya uppajjanākāro veditabbo ‘‘tāsu dve sattesupi saṅkhāresupi uppajjantī’’tiādinā. Tattha kāraṇamāha ‘‘taṃsampayuttāyeva hi etā’’ti. Tathevāti yathā nekkhammavitakkādīnaṃ ‘‘asubhapubbabhāge kāmāvacaro hotī’’tiādinā kāmāvacarādibhāvo vutto, tatheva tāsampi nekkhammasaññādīnampi kāmāvacarādibhāvo veditabbo.

Kāmapaṭisaṃyuttoti sampayogavasena kāmena paṭisaṃyutto. Takkanavasena takko. Visesato takkanavasena vitakko. Saṅkappanaparikappanavasena saṅkappo. Aññesupi kāmapaṭisaṃyuttesu dhammesu vijjamānesu vitakke eva kāmopapado dhātu-saddo niruḷho veditabbo vitakkassa kāmasaṅkappappavattiyā sātisayattā. Esa nayo byāpādadhātuādīsu. Sabbepi akusalā dhammā kāmadhātū hīnajjhāsayehi kāmitabbadhātubhāvato kilesakāmassa ārammaṇasabhāvattāti attho. Viheṭhetīti vibādhati. Tatthāti tasmiṃ yathāvutte kāmadhātuttike. Sabbākusalasaṅgāhikāya kāmadhātuyā itarā dve saṅgahetvā kathanaṃ sabbasaṅgāhikā kathā. Tisso dhātuyo aññamaññaṃ asaṅkarato kathā asambhinnā. Itarā dve gahitāva hontīti itarā dve dhātuyo gahitā eva honti sabbepi akusalā dhammā kāmadhātū’’ti vuttattā sāmaññajotanāya savisayassa atibyāpanena. Tatoti itaradhātudvayasaṅgāhikāya kāmadhātuyā. Nīharitvāti niddhāretvā. Dassetīti evaṃ bhagavā dassetīti vattuṃ vaṭṭati. Byāpādadhātuṃ…pe… kathesi. Kasmā? Pageva apavādā abhinivisanti, tato paraṃ ussaggo pavattati, ṭhapetvā vā apavādavisayaṃ taṃ pariharantova ussaggo pavattatīti, ñāyo hesa loke niruḷhoti.

Dvekathāti ‘‘sabbasaṅgāhikā, asambhinnā cā’’ti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
岂非由无贪无瞋不相离故彼等力生此等出离寻等不相混故无安立耶？为示非故始"何时"等。无贪为首即无贪为主。由决定转起等何时无贪主出离重心生,尔时得机出离寻住。然彼相应无瞋相无恚力何彼即无恚寻性可能,若有无恚寻性由任何无害性亦无害寻性可能,彼余二。"随彼"即彼出离寻随,由自性不见"彼有则有,无则无"由彼推知。余二亦应由此理知。"如说理"即由"欲相应思维名欲思维"等于寻三应如说理知由义无异。若如是何复说？由如是说应知者意乐力唯说。
应知如欲寻等生相由"彼等二于有情于行亦生"等。此中说因"彼等实由相应"。"如是"即如出离寻等说"不净前分欲界"等欲界等性,如是彼等出离想等亦应知欲界等性。
欲相应即由相应与欲相应。由思性思。由别思性寻。由思维遍思维性思维。由余欲相应法有于寻欲界界语固立应知由寻欲思维转胜故。此理恚界等。一切不善法欲界由下意乐欲界性由烦恼欲所缘性义。害即恼。"此中"即彼所说欲界三中。摄一切不善欲界摄余二说名一切摄说。三界不相混说名不混。余二已取即余二界已取由"一切不善法欲界"说由普说过于自境。"由彼"即由摄余界二欲界。"除"即简别。"示"即如是世尊示应说。说恚界等。何故？由先遮,后许,或除遮境避彼许转,此理世间成故。
"二说"即"一切摄及不混"。

3.305) anantarattike vuttā dve kathā. Tattha vuttanayena ānetvā kathanavasena veditabbā. Tasmā tattha vuttaattho idhāpi āharitvā veditabbo ‘‘nekkhammadhātuyā gahitāya itarā dve gahitāva hontī’’tiādinā.

Suññataṭṭhenāti attasuññatāya. Kāmabhavo kāmo uttarapadalopena suññataṭṭhena dhātu cāti kāmadhātu. Brahmalokanti paṭhamajjhānabhūmisaññitaṃ brahmalokaṃ. Dhātuyā āgataṭṭhānamhīti ‘‘kāmadhātu rūpadhātū’’tiādinā dhātuggahaṇe kate. Bhavena paricchinditabbāti ‘‘kāmabhavo rūpabhavo’’tiādinā bhavavasena tadattho paricchinditabbo, na yāya kāyaci dhātuyā vasena. Yadaggena ca dhātuyā āgataṭṭhāne bhavena paricchedo kātabbo, tadaggena bhavassa āgataṭṭhāne dhātuyā paricchedo kātabbo bhavavasena dhātuyā paricchijjanato. Nirujjhati kilesavaṭṭametthāti nirodho, sā eva suññataṭṭhena dhātūti nirodhadhātu, nibbānaṃ. Niruddhe ca kilesavaṭṭe kammavipākavaṭṭā niruddhā eva honti.

Hīnadhātuttiko abhidhamme (dha. sa. tikamātikā 14) hīnattikena paricchinditabboti vuttaṃ ‘‘hīnā dhātūti dvādasa akusalacittuppādā’’ti. Te hi lāmakaṭṭhena hīnadhātu. Hīnapaṇītānaṃ majjhe bhavāti majjhimadhātu, avasesā tebhūmakadhammā. Uttamaṭṭhena atappakaṭṭhena ca paṇītadhātu, navalokuttaradhammā.

Pañcakāmaguṇā visayabhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Rūpārūpabhavesūti rūpārūpūpapattibhavesu yathādhigatesu. Anadhigatesu pana so patthanā nāma na hotīti bhavavasena patthanāti imināva gahito. Jhānanikantīti rūpārūpajjhānesu nikanti. Bhavavasena patthanāti bhavesu patthanāti. Evaṃ catūhipi padehi yathākkamaṃ mahaggatūpapattibhavavisayā, mahaggatakammabhavavisayā, bhavadiṭṭhisahagatā, bhavapatthanābhūtā ca taṇhā ‘‘bhavataṇhā’’ti vuttā. Vibhavadiṭṭhi vibhavo uttarapadalopena, vibhavasahagatā taṇhā vibhavataṇhā. Rūpādipañcavatthu kāmavisayā balavarāgabhūtā taṇhā kāmataṇhāti paṭhamanayo, ‘‘sabbepi tebhūmakadhammā kāmanīyaṭṭhena kāmā’’ti (mahāni. 1) vacanato te ārabbha pavattā diṭṭhivippayuttā sabbāpi taṇhā kāmataṇhāti dutiyanayoti ayametesaṃ viseso.

Abhidhamme panāti pana-saddo visesatthajotano, tena pañcakāmaguṇikarāgato aññopi kāmāvacaradhammavisayo lobho abhidhamme (vibha. 915) ‘‘kāmataṇhā’’ti āgatoti imaṃ visesaṃ joteti. Tikantarampi samānaṃ taṇhaṃyeva nissāya pavattitadesanānantaratāya taṃ ‘‘vāro’’ti vattabbataṃ arahatīti ‘‘iminā vārenā’’ti vuttaṃ. Iminā vārenāti iminā pariyāyenāti attho. Rajanīyaṭṭhenāti kāmanīyaṭṭhena. Pariyādiyitvāti pariggahetvā. Tatoti kāmataṇhāya. Nīharitvāti niddhāretvā. Itarā dve taṇhāti rūpataṇhaṃ, arūpataṇhañca dasseti. Etena ‘‘kāmataṇhā’’ti sādhāraṇavacanametaṃ sabbassapi lobhassa, tassa pana ‘‘rūpataṇhā arūpataṇhā’’ti visesavacanaṃ yathā kāmaguṇikarāgo rūparāgo arūparāgoti dasseti. Nirodhataṇhāti bhavanirodhe bhavasamucchede taṇhā. Yasmā hi ucchedadiṭṭhi manussattabhāve, kāmāvacaradevattabhāve, rūpāvacaraarūpāvacarattabhāve ṭhitassa attano sammā samucchedo hotīti bhavanirodhaṃ ārabbha pavattati, tasmā taṃsahagatāpi taṇhā tameva ārabbha pavattatīti.


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前三已说二说。其中应由说理知。故彼说义此亦应引知由"出离界取余二已取"等。
由空义即自空性。欲有名欲由略后分由空义界名欲界。"梵世"即名初禅地梵世。"界来处"即"欲界色界"等取界时。应由有限即"欲有色有"等由有力彼义应限,非由任何界力。何义由界来处应由有限,彼义由有来处应由界限由有力界限故。此灭烦恼轮名灭,彼由空义界名灭界,涅槃。烦恼轮灭时业报轮亦已灭。
论中下界三由下三应限故说"下界即十二不善心生"。彼由下义下界。于下胜中有名中界,余三地法。由胜义无少义胜界,九出世法。
五欲功德境有此名五欲功德,欲贪。"色无色有"即色无色生有如所证。未证彼名愿由有力愿即此摄。"禅欲"即色无色禅欲。"由有愿"即有中愿。如是由四句如次大趣生有境,大趣业有境,有见俱,有愿性爱说"有爱"。无有见名无有由略后分,无有俱爱名无有爱。色等五事欲境强贪性爱名欲爱初理,由说"一切三地法由可欲义欲"故缘彼转离见一切爱欲爱第二理,此等差别。
"论中"转别义,由彼五欲功德贪余欲界法境贪论中说"欲爱"示此差别。"由三"亦依爱转说近故彼应说"转"故说"由此转"。"由此转"即由此理义。由染义即可欲义。"遍取"即摄取。"由彼"即由欲爱。"除"即简别。"余二爱"即示色爱无色爱。由此示"欲爱"此一切贪通说,彼"色爱无色爱"别说如欲功德贪色贪无色贪。"灭爱"即有灭有断爱。由断见于人身,欲天身,色无色天身住自正断故缘有灭转,故彼俱爱亦缘彼转。


Vaṭṭasminti tividhepi vaṭṭe. Yathā te hi nissarituṃ appadānavasena kammavipākavaṭṭe taṃsamaṅgisattaṃ tesaṃ parāparuppattiyā paccayabhāvena saṃyojenti, evaṃ kilesavaṭṭepīti. Satīti paramatthato vijjamāne. Rūpādibhedeti rūpavedanādivibhāge. Kāyeti khandhasamūhe. Vijjamānāti satī paramatthato upalabbhamānā. Diṭṭhiyā parikappito hi attādi paramatthato natthi, diṭṭhi pana ayaṃ atthevāti. Vicinantoti dhammasabhāvaṃ vīmaṃsanto. Kicchatīti kilamati. Parāmasatīti parato āmasati. ‘‘Sīlena suddhi, vatena suddhī’’ti gaṇhanto hi visuddhimaggaṃ atikkamitvā tassa parato āmasati nāma. Vīsativatthukā diṭṭhīti rūpādi-dhamme, paccekaṃ te vā nissitaṃ, tesaṃ vā nissayabhūtaṃ, sāmibhūtaṃ vā katvā parikappanavasena pavattiyā vīsativatthukā attadiṭṭhi vīsati. Vimatīti dhammesu sammā, micchā vā mananābhāvato saṃsayitaṭṭhena amati, appaṭipajjananti attho. Vipariyāsaggāhoti asuddhimagge ‘‘suddhimaggo’’ti viparītaggāho.

Cirapārivāsiyaṭṭhenāti ciraparivutthatāya purāṇabhāvena. Āsavanaṭṭhenāti sandanaṭṭhena, pavattanaṭṭhenāti attho. Savatīti pavattati. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādo kiriyaṃ bahi katvā pavattati yathā ‘‘ā pāṭaliputtā vuṭṭho devo’’ti. Abhividhi kiriyaṃ byāpetvā pavattati yathā ‘‘ā bhavaggā bhagavato yaso pavatto’’ti. Abhividhiattho ayaṃ ā-kāro veditabbo.

Katthaci dve āsavā āgatāti vinayapāḷiṃ (pārā. 39) sandhāyāha. Tattha hi ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) dvidhā āsavā āgatāti. Katthacīti tikanipāte āsavasutte, (itivu. 56; saṃ. ni. 5.163) aññesu ca saḷāyatanasuttādīsu (saṃ. ni. 

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"轮中"即三种轮中。如彼等由不令出力于业报轮彼具有情彼等由彼彼生缘性系,如是烦恼轮中。"有"即胜义有。"色等差别"即色受等差别。"身"即蕴集。"有"即有胜义可得。由见计实我等胜义无,然此见实有。"简择"即择法性。"苦"即疲。"执取"即离执。由"戒清净,禁清净"取实越清净道名离执。二十事见即于色等法,各别彼依,或彼所依,或为主由计转故二十事我见二十。"疑"即于法正邪思故由疑义非思,不行义。颠倒执即非清净道"清净道"颠倒执。
由久住义即久住性故旧性。由漏义即流义,转义。漏即转。阿字界义,界二种由限及遍。其中限舍作外转如"至波吒厘子城雨云"。遍遍作转如"至有顶世尊名声转"。应知此阿字遍义。
有处二漏来即说律文。彼中"为防现法漏,为破后法漏"二漏来。"有处"即三分漏经,余六处经等。

4.321). Saḷāyatanasuttesupi hi ‘‘tayome āvuso āsavā kāmāsavo bhavāsavo avijjāsavo’’ti tayo eva āgatāti. Nirayaṃ gamentīti nirayagāminīyā. Yasmā idha sāsavaṃ kusalākusalaṃ kammaṃ āsavapariyāyena desitaṃ, tasmā pañcagatisaṃvattanīyabhāvena āsavā āgatā. Imasmiṃ saṅgītisutte tayo āgatāti. Ettha yasmā aññesu ca ā bhavaggaṃ ā gotrabhuṃ pavattantesu mānādīsu vijjamānesu attattaniyādiggāhavasena, abhibyāpanamadakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesaṃ, tasmā etesveva āsava-saddo niruḷho daṭṭhabbo. Na cettha ‘‘diṭṭhāsavo nāgato’’ti cintetabbaṃ bhavataṇhāya, bhavadiṭṭhiyāpi bhavāsavaggahaṇeneva gahitattā. Kāmāsavo nāma kāmanaṭṭhena, āsavanaṭṭhena ca. Vuttāyeva atthato ninnānākaraṇato.

Kāme esati gavesati etāyāti kāmesanā, kāmānaṃ abhipatthanāvasena, pariyeṭṭhivasena, paribhuñjanavasena vā pavattarāgo. Bhavesanā pana bhavapatthanā, bhavābhiratibhavajjhosānavasena pavattarāgo . Diṭṭhigatikasammatassāti aññatitthiyehi parikappitassa, sambhāvitassa ca. Brahmacariyassāti tapopakkamassa. Tadekaṭṭhanti tāhi rāgadiṭṭhīhi sahajekaṭṭhaṃ. Kammanti akusalakammaṃ. Tampi hi kāmādike nibbattanādhiṭṭhānādivasena pavattaṃ ‘‘esatī’’ti vuccati. Antaggāhikā diṭṭhīti nidassanamattametaṃ. Yā kāci pana micchādiṭṭhi tapopakkamahetukā brahmacariyesanā eva.

Ākārasaṇṭhānanti visiṭṭhākārāvaṭṭhānaṃ kathaṃvidhanti hi kena pakārena saṇṭhitaṃ, samavaṭṭhitanti attho. Saddatthato pana vidahanaṃ visiṭṭhākārena avaṭṭhānaṃ vidhā, vidhīyati visadisākārena ṭhapīyatīti vidhā, koṭṭhāso. Vidahanato hīnādivasena vividhenākārena dahanato upadhāraṇato vidhā, mānova. Seyyasadisahīnānaṃ vasenāti seyyasadisahīnabhāvānaṃ yāthāvā’ yāthāvabhūtānaṃ vasena. Tayo mānā vuttā seyyasseva uppajjanakā. Esa nayo sadisahīnesupi. Tenāha ‘‘ayañhi māno’’tiādi. Idāni yathāuddiṭṭhe navavidhepi māne vatthuvibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Rājūnañceva pabbajitānañca uppajjati kasmā? Te visesato attānaṃ seyyato dahantīti. Idāni tamatthaṃ vitthārato dassento ‘‘rājā hī’’tiādimāha. Ko mayā sadiso atthīti ko-saddo paṭikkhepattho, añño sadiso natthīti adhippāyo. Etesaṃyevāti rājūnaṃ, pabbajitānañca. Uppajjati seṭṭhavatthukattā tassa. ‘‘Hīnohamasmī’’ti mānepi eseva nayo.

‘‘Ko mayā sadiso añño rājapuriso atthī’’ti vā ‘‘mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇa’’nti vā ‘‘amacco ti nāmāmeva…pe… nāmāha’’nti vāti sadisassa seyyamānādīnaṃ tiṇṇaṃ pavattiākāradassanaṃ.

Dāsādīnanti ādi-saddena bhatika kammakarādīnaṃ parādhīnavuttikānaṃ gahaṇaṃ . Ādi-saddena vā gahite eva ‘‘pukkusacaṇḍālādayopī’’ti sayameva dasseti. Nanu ca māno nāmāyaṃ saṃpaggaharaso, so kathaṃ omāne sambhavatīti? Sopi avakaraṇamukhena vidhānavatthunā paggaṇhanavaseneva pavattatīti nāyaṃ virodho. Tenevāha ‘‘kiṃ dāso nāma ahanti ete māne karotī’’ti. Tathā hissa yāthāvamānatā vuttā.


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六处经中"此三漏友即欲漏有漏无明漏"唯三来。"趣地狱"即地狱趣。由此漏善不善业由漏理说，故由五趣转性漏来。此集诵经三来。此中由余乃至有顶乃至种姓转慢等有由我我所执、遍盛醉作漏相似性此等非余，故唯此等漏语固立应见。此不应思"见漏不来"由有爱有见由有漏摄故。欲漏名由欲义漏义。由义说已由无异故。
由此求欲名欲求，由欲愿力、寻力、受用力转贪。然有求即有愿，由有喜有着力转贪。"见论者许"即外道所计、所尊。"梵行"即苦行。"彼一"即彼等贪见俱一。"业"即不善业。彼亦由欲等生安立力转名"求"。"边执见"即示分。然任何邪见由苦行因梵行求。
"相"即胜相住"如何"即何种安住、正住义。由语义安排胜相住名安，由异相置名安，分。由安排由下等异相置由持名安，唯慢。"由胜等下力"即由胜等下性如实非如实力。说三慢唯胜生。等下亦此理。故说"此慢"等。今为示如说九慢由事差别说"彼中"等。王及出家生何故？彼等胜自胜执故。今广示彼义说"王"等。"谁我等"谁字遮义，无余等义。"唯彼等"即王及出家。生由胜事性彼。"我下"慢亦此理。
"谁我等余王人"或"我与余何差别"或"大臣名"等示等胜慢等三转相。
"奴等"等字摄雇仆作人等他依命。或由等字摄说"贱民旃陀罗等"。岂非慢名此执味，彼何于卑慢有？彼亦由轻作门由安事执力转故无此相违。故说"何名奴我此等作慢"。如是彼如实慢说。


Yāthāvamānā bhavanikanti viya, attadiṭṭhi viya ca na mahāsāvajjā, tasmā te na apāyagamanīyā. Yathābhūtavatthukatāya hi te yāthāvamānā. ‘‘Arahattamaggavajjhā’’ti ca tassa anavasesappahāyitāya vuttaṃ. Dutiyatatiyamaggehi ca te yathākkamaṃ pahīyanti, ye oḷārikatarā, oḷārikatamā ca. Māno hi ‘‘ahaṃ asmī’’ti pavattiyā uparimaggesu sammādiṭṭhiyā ujuvipaccanīko hutvā pahīyati. Ayāthāvamānā nāma ayathābhūtavatthukatāya, teneva te mahāsāvajjabhāvena paṭhamamaggavajjhā vuttā.

Atati satataṃ gacchati pavattatīti addhā, kāloti āha ‘‘tayo addhāti tayo kālā’’ti. Suttantapariyāyenāti bhaddekarattasuttādīsu (ma. ni. 3.283) āgatanayena. Tattha hi ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, chandarāgapaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) addhāpaccuppannaṃ sandhāya evaṃ vuttaṃ. Tenāha ‘‘paṭisandhito pubbe’’tiādi. Tadantaranti tesaṃ cutipaṭisandhīnaṃ vemajjhaṃ paccuppanno addhā, yo pubbantāparantānaṃ vemajjhatāya ‘‘pubbantāparante kaṅkhati, (dha. sa. 1123) pubbantāparante aññāṇa’’nti (dha. sa. 1067, 1106, 1128) evamādīsu ‘‘pubbantāparanto’’ti ca vuccati. Bhaṅgo dhammo atītaṃsena saṅgahitoti āha ‘‘bhaṅgato uddhaṃ atīto addhā nāmā’’ti. Tathā anuppanno dhammo anāgataṃsena saṅgahitoti āha ‘‘uppādato pubbe anāgato addhā nāmā’’ti. Khaṇattayeti uppādo, ṭhiti, bhaṅgoti tīsu khaṇesu. Yadā hi dhammo hetupaccayassa samavāye uppajjati, yadā ca veti, iti dvīsupi khaṇesu ṭhitikkhaṇe viya paccuppannoti. Dhammānañhi pākabhāvūpādhikaṃ pattabbaṃ udayo, viddhaṃsabhāvūpādhikaṃ vayo, tadubhayavemajjhaṃ ṭhiti. Yadi evaṃ addhā nāmāyaṃ dhammo eva āpannoti? Na dhammo, dhammassa pana avatthābhedo, tañca upādāya loke kālasamaññāti dassetuṃ ‘‘atītādibhedo ca nāma aya’’ntiādi vuttaṃ. Idhāti imasmiṃ loke. Teneva vohārenāti taṃ taṃ avatthāvisesaṃ upādāya dhammo ‘‘atīto anāgato paccuppanno’’ti yena vohārena voharīyati, dhammappavattimattatāya hi paramatthato avijjamānopi kālo tasseva dhammassa pavattiavatthāvisesaṃ upādāya teneva vohārena ‘‘atīto addhā’’tiādinā vutto.

Anta-saddo loke pariyosāne, koṭiyaṃ niruḷhoti tadatthaṃ dassento ‘‘antoyeva anto’’ti āha, koṭi antoti attho. Parabhāgoti pārimanto. Amati gacchati bhavappabandho niṭṭhānaṃ etthāti anto, koṭi. Amanaṃ niṭṭhānagamananti anto, osānaṃ. So pana ‘‘esevanto dukkhassā’’ti (ma. ni. 3.393; saṃ. ni. 

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如实慢如有爱,如我见非大罪,故彼等非趣恶趣。由如实事性故彼等如实慢。说"阿罗汉道所断"由彼无余断故。第二第三道彼等如次断,粗者极粗者。慢由"我是"转于上道由正见直对断。非如实慢名由非如实事性,由彼故彼等由大罪性初道所断说。
行即常去转名世,时故说"三世即三时"。"经理"即贤善一夜经等来理。彼中"友意及诸法,此二现在,若于此现在识系欲贪,由识系欲贪故喜彼,喜彼故于现在法牵"如是说由世现在。故说"结生前"等。"彼中"即彼等死结生中间现在世,由前际后际中间性说"前际后际疑,前际后际无智"等中"前际后际"。灭法摄过去分故说"由灭上过去世名"。如是未生法摄未来分故说"生前未来世名"。"三刹那"即生住灭三刹那。法由因缘和合生时及灭时,如是二刹那如住刹那现在。法熟性依得生,坏性依没,彼二中间住。若如是世名此法即得？非法,然法位差别,依彼世间时名故说"过去等差别名此"等。"此"即此世间。"由彼称"即依彼彼位差别法"过去未来现在"由此称说,由法转性故胜义无时依唯彼法转位差别由彼称说"过去世"等。
边语世间成就边际故示彼义说"边即边",边际边义。"彼分"即后边。去有续至此名边,边际。去即至义名边,尽。彼"此实苦边"。<.Assistant>

2.51) vuttattā dukkhaṇṇavassa pārimantoti āha ‘‘parabhāgo’’ti. Ammati paribhuyyati hīḷīyatīti anto, lāmako. Ammati bhāgaso ñāyatīti anto, aṃsoti āha ‘‘koṭṭhāso anto’’ti. Santo paramatthato vijjamāno kāyo dhammasamūhoti sakkāyo, khandhā, te pana ariyasaccabhūtā idhādhippetāti vuttaṃ ‘‘pañcupādānakkhandhā’’ti. Purimataṇhāti yesaṃ nibbattikā, tannibbattito pageva siddhā taṇhā. Appavattibhūtanti nappavattati tadubhayaṃ etthāti tesaṃ appavattiṭṭhānabhūtaṃ. Yadi ‘‘sakkāyo anto’’tiādinā aññamaññaṃ vibhattitāya dukkhasaccādayo gahitā, atha kasmā maggo na gahitoti āha ‘‘maggo panā’’tiādi. Tattha upāyattāti upāyabhāvato, sampāpakahetubhāvatoti attho.

Yadi pana hetumantaggahaṇeneva hetu gahito hoti, nanu evaṃ sakkāyaggahaṇeneva tassa hetubhūto sakkāyasamudayo gahito hotīti? Tassa gahaṇe saṅkhataduko viya, sappaccayaduko viya ca dukovāyaṃ āpajjati, na tiko. Yathā pana sakkāyaṃ gahetvā sakkāyasamudayopi gahito, evaṃ sakkāyanirodhaṃ gahetvā sakkāyanirodhupāyo gayheyya, evaṃ sati catukko ayaṃ āpajjeyya, na tiko, tasmā hetumantaggahaṇena hetuggahaṇaṃ na cintetabbaṃ. Ayaṃ panettha adhippāyo yutto siyā – idha sakkāyasakkāyasamudayā anādikālikā, asati maggabhāvanāyaṃ paccayānuparamena apariyantā ca, nibbānaṃ pana appaccayattā attano niccatāya eva sabbadābhāvīti anādikāliko, apariyanto ca. Iti imāni tīṇi saccāni mahāthero imāya sabhāgatāya ‘‘tayo antā’’ti tikaṃ katvā dasseti . Ariyamaggo pana kadāci karahaci labbhamāno na tathāti tassa ativiya dullabhapātubhāvataṃ dīpetuṃ tikato bahikatoti ayamettha attanomati.


我来为您直译这段巴利文：
由说"此实苦边"故苦海彼岸边说"彼分"。被轻被贱名边,下。知分分名边,分故说"分边"。有胜义有身法集名有身,蕴,彼圣谛性此意故说"五取蕴"。前爱即彼等生,由彼生前成爱。不转性即不转彼二此故彼等不转处性。若由"有身边"等互异分故取苦谛等,然何不取道说"道"等。其中"由方便"即由方便性,由达因性义。
若由因果摄即摄因,岂非如是由有身摄即摄彼因有身集？彼摄如有为二如有缘二此成二非三。然如取有身亦取有身集,如是取有身灭亦取有身灭方便,如是此成四非三,故不应思由因果摄摄因。此中此意应理 - 此有身有身集无始,无道修由缘不断无边,然涅槃由无缘由自常性一切时有故无始无边。如是此三谛大长老由此同性作"三边"三示。圣道然何时一时得非如是故示彼极难现性由三外作,此中此自意。


Dukkhatāti dukkhabhāvo, dukkhaṃyeva vā yathā devo eva devatā. Dukkha-saddo cāyaṃ adukkhasabhāvesupi sukhupekkhāsu kañci aniṭṭhatāvisesaṃ upādāya pavattatīti tato nivattento sabhāvadukkhavācinā ekena dukkha-saddena visesetvā ‘‘dukkhadukkhatā’’ti āha. Bhavati hi ekantato taṃsabhāvepi atthe aññassa dhammassa yena kenaci sadisatālesena byabhicārāsaṅkāti visesitabbatā yathā ‘‘rūparūpaṃ tilatela’’nti (vibha. aṭṭha. pakiṇṇakathā) ca. Saṅkhārabhāvenāti saṅkhatabhāvena. Paccayehi saṅkharīyantīti saṅkhārā, adukkhamasukhavedanā. Saṅkhariyamānattā eva hi asārakatāya paridubbalabhāvena bhaṅgabhaṅgābhimukhakkhaṇesu viya attalābhakkhaṇepi vibādhappattā eva hutvā saṅkhārā pavattantīti āha ‘‘saṅkhatattā uppādajarābhaṅgapīḷitā’’ti. Tasmāti yathāvuttakāraṇato. Aññadukkhasabhāvavirahatoti dukkhadukkhatāvipariṇāmadukkhatāsaṅkhātassa aññassa dukkhasabhāvassa abhāvato. Vipariṇāmeti pariṇāme, vigameti attho. Tenāha papañcasūdaniyaṃ ‘‘vipariṇāmadukkhāti natthibhāvo dukkha’’nti. Apariññātavatthukānañhi sukhavedanuparamo dukkhato upaṭṭhāti, svāyamattho piyavippayogena dīpetabbo. Tenāha ‘‘sukhassa hī’’tiādi. Pubbe vuttanayo padesanissito vedanāvisesamattavisayattāti anavasesato saṅkhāradukkhataṃ dassetuṃ ‘‘apicā’’ti dutiyanayo vutto. Nanu ca ‘‘sabbe saṅkhārā dukkhā’’ti (dha. pa. 278) vacanato sukhadukkhavedanānampi saṅkhāradukkhatā āpannāti ? Saccametaṃ, sā pana sāmaññajotanāapavādabhūtena itaradukkhatāvacanena nivattīyatīti nāyaṃ virodho. Tenevāha ‘‘ṭhapetvā dukkhavedanaṃ sukhavedanañcā’’ti.

Micchāsabhāvoti ‘‘hitasukhāvaho me bhavissatī’’ti evaṃ āsīsitopi tathā abhāvato, asubhādīsuyeva ‘‘subha’’ntiādiviparītappavattito ca micchāsabhāvo, musāsabhāvoti attho. Mātughātakādīsu pavattamānāpi hi hitasukhaṃ icchantāva pavattantīti te dhammā ‘‘hitasukhāvahā me bhavissantī’’ti āsīsitā honti. Tathā asubhāsukhāniccānattesu subhādivipariyāsadaḷhatāya ānantariyakammaniyatamicchādiṭṭhīsu pavatti hotīti te dhammā asubhādīsu subhādiviparītappavattikā honti. Vipākadāne sati khandhabhedānantarameva vipākadānato niyato, micchatto ca so niyato cāti micchattaniyato. Anekesu ānantariyesu katesu yaṃ tattha balavaṃ, taṃ vipaccati, na itarānīti ekantavipākajanakatāya niyatatā na sakkā vattunti ‘‘vipākadāne satī’’ti vuttaṃ. Khandhabhedānantaranti cutianantaranti attho. Cuti hi maraṇaniddese ‘‘khandhānaṃ bhedo’’ti (dī. ni. 2.390; ma. ni. 1.123; 

我来为您直译这段巴利文：
苦性即苦性,或即苦如天即天性。此苦语于非苦性乐舍亦由取某不悦差别转故由彼离由自性苦语一苦语差别说"苦苦性"。实于一向彼性义由其他法由任何相似分有离疑应差别如"色色芝麻油"。"由行性"即由造性。由缘造名行,不苦不乐受。由造故无坚性由极弱性如灭灭向刹那亦于得刹那实成恼已行转故说"由造故生老灭恼"。"故"即由如说因。"由离他苦性"即由无苦苦性变坏苦性名他苦性。"变坏"即变,去义。故注中说"变坏苦即无性苦"。未遍知事者乐受灭现苦,此义应由爱离明。故说"乐"等。前说理依分唯受差别境故为无余示行苦性说"复"第二理。岂非由说"一切行苦"故乐苦受亦得行苦性？此实然,彼由通说遮由他苦性说离故无此违。故说"除苦受乐受"。
"邪性"即如是愿"为我利乐"亦由如是无,于不净等转"净"等相违故邪性,虚性义。于害母等转亦欲利乐转故彼等法愿"为我利乐"。如是于不净非乐无常无我由净等颠倒坚故于无间业决定邪见转故彼等法于不净等净等相违转。于异熟施时由命终后即异熟施故决定,邪亦彼决定名邪决定。多无间业作中彼有力异熟,非余故不能说一向异熟生决定故说"于异熟施时"。"命终后"即死后义。死于死说"蕴坏"。;

3.373; vibha. 193) vuttā, etena vacanena sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā vuttā hoti, na phaladānaniyamenāti niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ, diṭṭhadhammavedanīyānampi niyatatā āpajjati, tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā, ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatatā, ānantariyatā ca veditabbā. Avassañca niyatasabhāvā, ānantariyasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ aññassa balavato ānantariyassa abhāve cutianantaraṃ ekantena phaladānato.

Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantarameva ekantena phaladānato ānantariyasabhāvā, niyatasabhāvā ca pavatti āpajjatīti? Nāpajjati asamānajātikena cetopaṇidhivasena, upaghātakena ca nivattetabbavipākattā anantarekantaphaladāyakattābhāvā, na pana ānantariyānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā, na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammabalaṃ ānantariyabalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyupaghātakaṃ kiñci kammaṃ atthi. Tasmā tesaṃyeva anantarekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekante vipāke niyatattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Cutianantaraṃ pana phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni anantarapayojanāni cāti sabhāvato ānantariyāneva ca honti. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kātabbakiccassa teneva katattā na dutiyaṃ tatiyañca paṭisandhiṃ karonti, na samatthatāvighātattāti natthi tesaṃ niyatānantariyatānivattīti. Na hi samānasabhāvaṃ samānasabhāvassa samatthataṃ vihanatīti. Ekassa pana aññānipi upatthambhakāni hontīti daṭṭhabbānīti. Sammāsabhāveti saccasabhāve. Niyato ekantiko anantarameva phaladānenāti sammattaniyamato.Na niyatoti ubhayathāpi na niyato. Avasesānaṃ dhammānanti kilesānantariyakammaniyyānikadhammehi aññesaṃ dhammānaṃ.

Tamandhakāroti tamo andhakāroti padavibhāgo. Avijjā tamo nāma ārammaṇassa chādanaṭṭhena. Tenevāha ‘‘tamo vihato, āloko uppanno (ma. ni. 1.385; pārā. 12), tamokkhandho padālito’’ti (saṃ. ni. 1.164) ca ādi. Avijjāsīsena vicikicchā vuttā mahatā sammohena sabbakālaṃ aviyujjanato. Āgammāti patvā. Kaṅkhatīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 

我来为您直译这段巴利文：
死于死说"蕴坏"说,此语于果施死后即彼等果时,非他故由果时决定说决定,非由果施决定故决定果时其他生受,现法受亦得决定,故异熟法法由他缘缺等不异熟亦由自性异熟性如由力无间果施不异熟亦无间于果施决定性,无间性转故应知由自性果施决定即决定性,无间性。必定决定性,无间性彼等转故应许此由无他力无间死后一向果施故。
岂非如是其他生受由无他异熟施死后一向果施故得无间性,决定性转？不得由不同类心愿力,破坏故遮异熟由无一向果施性,然无间非如初禅等由第二禅等不同类遮果有一切无间阿鼻果故,非如愿下生持戒者心愿如生上生业力能遮无间力心愿有由不愿即阿鼻堕故,非有无间破坏任何业。故唯彼等一向异熟生性转。多无间作一向异熟决定故离异熟性疑故决定自性即决定。死后然果名无间,于彼无间相应,由彼生无间作性无间义自性即无间。彼等然同性一果施余由自所作业彼作故不作第二第三结生,非能遮故无彼等决定无间性离。实同性不坏同性能故。一然他亦助应见。"正性"即实性。决定一向由无间果施故由正决定。"非决定"即二种非决定。"余法"即烦恼无间业出世间法他法。
"暗黑暗"即暗黑暗语分。无明名暗由覆所缘义。故说"暗灭,光生","暗蕴破"等。由无明首疑说由大痴一切时不离故。"至"即得。"疑"即如"我过去世有耶"等。<.Assistant>

2.20) kaṅkhaṃ uppādeti saṃsayaṃ āpajjati. Adhimuccituṃ na sakkotīti pasādādhimokkhavasena adhimuccituṃ na sakkoti. Tenāha ‘‘na sampasīdatī’’ti. Yāvattakañhi yasmiṃ vatthusmiṃ vicikicchā na vigacchati, tāva tattha saddhādhimokkho anavasarova. Na kevalaṃ saddhādhimokkho, nicchayādhimokkhopi tattha na patiṭṭhahati eva.

Na rakkhitabbānīti ‘‘imāni mayā rakkhitabbānī’’ti evaṃ katthaci rakkhākiccaṃ natthi parato rakkhitabbasseva abhāvato. Satiyā eva rakkhitānīti muṭṭhassaccassa bodhimūle eva savāsanaṃ samucchinnattā satiyā rakkhitabbāni nāma sabbadāpi rakkhitāni eva. Natthi tathāgatassa kāyaduccaritanti tathāgatassa kāyaduccaritaṃ nāma nattheva, yato suparisuddho kāyasamācāro bhagavato. No aparisuddhā, parisuddhā eva aparisuddhihetūnaṃ kilesānaṃ pahīnattā. Tathāpi vinaye apakataññutāvasena siyā tesaṃ apārisuddhileso, na bhagavatoti dassetuṃ ‘‘na panā’’tiādi vuttaṃ. Tattha vihārakāraṃ āpattinti ekavacanavasena ‘‘āpattiyo’’ti ettha āpatti-saddaṃ ānetvā yojetabbaṃ. Abhidheyyānurūpañhi liṅgavacanāni honti. Esa nayo sesesupi. ‘‘Manodvāre’’ti idaṃ tassā āpattiyā akiriyasamuṭṭhānatāya vuttaṃ. Na hi manodvāre paññattā āpatti atthīti. Saupārambhavasenāti savattabbatāvasena, na pana duccaritalakkhaṇāpattivasena, yato naṃ bhagavā paṭikkhipati. Yathā āyasmato mahākappinassāpi ‘‘gaccheyyaṃ vāhaṃ uposathaṃ, na vā gaccheyyaṃ. Gaccheyyaṃ vāhaṃ saṅghakammaṃ, na vā gaccheyya’’nti (mahāva. 137) parivitakkitaṃ. Manoduccaritanti manodvārikaṃ appasatthaṃ caritaṃ. Satthārā appasatthatāya hi taṃ duccaritaṃ nāma jātaṃ, na sabhāvato.

Yasmā mahākāruṇiko bhagavā sadevakassa lokassa hitasukhāya eva paṭipajjamāno accantavivekajjhāsayatāya tabbidhuraṃ dhammasenāpatino cittuppādaṃ paṭikkhipanto ‘‘na kho te…pe… uppādetabba’’nti avoca, tasmā so therassa cittuppādo bhagavato na pāsaṃsoti katvā manoduccaritaṃ nāma jāto, tassa ca paṭikkhepo upārambhoti āha ‘‘tasmiṃ manoduccarite upārambhaṃ āropento’’ti. Bhagavato pana ettakampi natthi, yato pavāraṇāsutte ‘‘handa dāni, bhikkhave, pavāremi vo, na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
疑生疑入。"不能胜解"即不能由信胜解力胜解。故说"不净信"。若于何事疑未离,则于彼信胜解无机。非唯信胜解,定胜解亦于彼不住。
"不应护"即"此我应护"如是某处无护事由无后应护故。"由念护"即由失念菩提树下即断习故由念应护名一切时已护。"无如来身恶行"即如来身恶行名全无,由此世尊身行极净。非不净,净即由断不净因烦恼。然由律不知性有彼等不净分,非世尊故示说"然非"等。其中"住处作罪"即单语"罪"此应合罪语。实义随顺语词。此理余亦。"意门"此说彼罪不作等起。实无意门制罪。"由有诘"即由有说性,然非由恶行相罪,由此世尊遮。如大劫宾长老亦"我应往布萨不应往,我应往僧羯磨不应往"寻思。"意恶行"即意门不赞行。由师不赞故彼名恶行,非自性。
由世尊大悲为天人世间利乐行由极远离意乐性遮彼相违法将军心生说"汝不应生"故彼长老心生由世尊不赞作意恶行名,彼遮诘故说"于彼意恶行起诘"。世尊然如是亦无,由此自恣经"诸比丘且今我自恣汝等,不诃我身或语"。

1.215) vutto bhikkhusaṅgho ‘‘na kho mayaṃ bhante bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā’’ti satthu parisuddhakāyasamācārādikaṃ sirasā sampaṭicchi. Ayañhi lokanāthassa duccaritābhāvo bodhisattabhūmiyampi cariyācirānugato ahosi, pageva buddhabhūmiyanti dassento ‘‘anacchariyañceta’’ntiādimāha.

Buddhānaṃyeva dhammā guṇā, na aññesanti buddhadhammā. Tathā hi te buddhānaṃ āveṇikadhammāti vuccanti. Tattha ‘‘natthi tathāgatassa kāyaduccarita’’ntiādinā kāyavacīmanoduccaritābhāvavacanaṃ yathādhikāraṃ kāyakammādīnaṃ ñāṇānuparivattitāya laddhaguṇakittanaṃ, na āveṇikadhammantaradassanaṃ. Sabbasmiñhi kāyakammādike ñāṇānuparivattini kuto kāyaduccaritādīnaṃ sambhavo. ‘‘Buddhassa appaṭihatañāṇa’’ntiādinā vuttāni sabbaññutaññāṇato visuṃyeva tīṇi ñāṇāni catuyonipañcagatiparicchedakañāṇāni viyā’’ti vadanti. Ekaṃyeva hutvā tīsu kālesu appaṭihatañāṇaṃ nāma sabbaññutaññāṇameva. Natthi chandassa hānīti sattesu hitachandassa hāni natthi. Natthi vīriyassahānīti khemapavivekavitakkānugatassa vīriyassa hāni natthi. ‘‘Natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī’’ti vadanti, sahasā pana kiriyā davā ‘‘aññaṃ karissāmī’’ti aññakaraṇaṃ ravā. Khalitanti virajjhanaṃ ñāṇena apphuṭaṃ. Sahasāti vegāyitattaṃ turitakiriyā. Abyāvaṭo manoti niratthako cittasamudācāro. Akusalacittanti aññāṇupekkhamāha, ayañca dīghabhāṇakānaṃ pāṭho ākulo viya. Ayaṃ pana pāṭho anākulo –

Atītaṃse buddhassa bhagavato appaṭihatañāṇaṃ, anāgataṃse, paccuppannaṃse. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya, natthi vīriyassa, natthi samādhissa , natthi paññāya, natthi vimuttiyā. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.

Tattha appaṭisaṅkhānupekkhāti aññāṇupekkhā. Sesaṃ vuttanayameva. Ettha ca tathāgatassa ājīvapārisuddhiṃ kāyavacīmanosamācārapārisuddhiyāva saṅgahetvā samācārattayavasena mahātherena tiko desito.

Kiñcanāti kiñcikkhā. Ime pana rāgādayo palibundhanaṭṭhena kiñcanā viyāti kiñcanā. Tenāha ‘‘kiñcanāti palibodhā’’ti.

Anudahanaṭṭhenāti anu anu dahanaṭṭhena. Rāgādayo arūpadhammā ittarakkhaṇā kathaṃ anudahantīti āsaṅkaṃ nivattetuṃ ‘‘tattha vatthūnī’’ti vuttaṃ, daṭṭhabbānīti vacanaseso. Tatthāti tasmiṃ rāgādīnaṃ anudahanaṭṭhe. Vatthūnīti sāsane, loke ca pākaṭattā paccakkhabhūtāni kāraṇāni. Rāgouppanno tikhiṇakaro hutvā. Tasmā taṃsamuṭṭhānā tejodhātu ativiya tikhiṇabhāvena saddhiṃ attanā sahajātadhammehi hadayappadesaṃ jhāpesi yathā taṃ bāhirā tejodhātu sanissayaṃ. Tena sā bhikkhunī supato viya byādhi jhāyitvā matā. Tenāha ‘‘teneva jhāyitvā kālamakāsī’’ti. Dosassa nissayānaṃ dahanatā pākaṭā evāti itaraṃ dassetuṃ ‘‘mohavasena hī’’tiādi vuttaṃ. Ativattitvāti atikkamitvā.


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说"大德我等不诃世尊身或语"比丘僧以头受持师净身行等。此世主无恶行菩萨地亦行久随有,何况佛地故示说"此非希有"等。
唯佛法功德,非他名佛法。如是彼等说佛不共法。其中"无如来身恶行"等由身语意无恶行说如分身业等由智随转得功德赞,非示异不共法。实一切身业等由智随转何有身恶行等。"佛无碍智"等说异一切智智三智如四生五趣遍知智言。唯一于三时无碍智名一切智智。"无欲减"即于有情利欲无减。"无精进减"即随安远离寻精进无减。"无戏"即无戏意业。"无躁"即无速业言,速业戏"作他"即作他躁。"失"即错误智不遍。"速"即疾性速业。"无依意"即无义心行。"不善心"即说无智舍,此长诵者读混乱。此读不混乱 -
过去分佛世尊无碍智,未来分,现在分。具此三法佛世尊一切身业智前行智随转,一切语业,一切意业。具此六法佛世尊无欲减,无法说,无精进,无定,无慧,无解脱。具此十二法佛世尊无戏,无躁,无不遍,无速性,无无依意,无不思舍。
其中"不思舍"即无智舍。余如说理。此中如来命净摄于身语意行净由三行大长老说三。
"碍"即些许。此贪等由碍义如碍名碍。故说"碍即碍"。
"由烧义"即由数数烧义。贪等无色法刹那如何数数烧疑遮说"其中事"应见义补。"其中"即彼贪等数数烧义。"事"即教及世间显故现前因。贪生利作已。故彼等起火界极利性俱自俱生法烧心处如彼外火界有依。故彼比丘尼如病睡烧死。故说"由彼烧即死"。瞋依烧性显故示他说"由痴"等。"超"即过。


Kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehi icchitā santi, te pana tehi icchitamattā, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ ‘‘āhunaṃ vuccatī’’tiādi vuttaṃ. Tattha ādarena hunanaṃ pūjanaṃ āhunanti sakkāro ‘‘āhuna’’nti vuccati, taṃ āhunaṃ arahanti. Tenāha bhagavā ‘‘āhuneyyāti bhikkhave mātāpitūnametaṃ adhivacana’’nti (itivu. 106). Yadaggena ca te puttānaṃ bahukāratāya āhuneyyāti tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha ‘‘tesu…pe… nibbattantī’’ti. Svāyamatthoti yo mātāpitūnaṃ attano upari vippaṭipannānaṃ puttānaṃ anudahanassa paccayabhāvena anudahanaṭṭho, so ayamattho. Mittavindakavatthunāti mittavindakassa nāma mātari vippaṭipannassa purisassa tāya eva vippaṭipattiyā cirataraṃ kālaṃ āpāyikadukkhānubhavanadīpanena vatthunā veditabbo.

Idāni tamatthaṃ kassapassa bhagavato kāle pavattaṃ vibhāvetuṃ ‘‘mittavindako hī’’tiādi vuttaṃ. Dhanalobhena, na dhammacchandenāti adhippāyo. Akutobhayaṃ kenaci anuṭṭhāpanīyatāya. Nivāresi samuddapayātā nāma bahvantarāyāti adhippāyena. Antaraṃ katvāti atikkamanavasena dvinnaṃ pādānaṃ antare katvā.

Nāvā aṭṭhāsi tassa pāpakammabalena vātassa avāyanato. Ekadivasaṃ rakkhitauposathakammānubhāvena sampattiṃ anubhavanto. Yathā purimāhi parato mā agamāsīti vutto, evaṃ aparāparāhipīti āha ‘‘tāhi ‘parato parato mā agamāsī’ti vuccamāno’’ti. Khuracakkadharanti khuradhārūpamacakkadharaṃ ekaṃ purisaṃ. Upaṭṭhāsi pāpakammassa balena.

Catubbhīti catūhi accharāsadisīhi vimānapetīhi, sampattiṃ anubhavitvāti vacanaseso. Aṭṭhajjhagamāti rūpādikāmaguṇehi tato visiṭṭhatarā aṭṭha vimānapetiyo adhigacchi. Atricchanti atricchāsaṅkhātena atilobhena samannāgatattā atra atra kāmaguṇe icchanto. Cakkanti khuracakkaṃ. Āsadoti anatthāvahabhāvena āsādeti.

Soti gehasāmiko bhattā. Purimanayenevāti anudahanassa paccayatāya.

Aticārinīti sāmikaṃ atikkamitvā cārinī micchācārinī. Rattiṃ dukkhanti attano pāpakammānubhāvasamupaṭṭhitena sunakhena khāditabbatādukkhaṃ. Vañcetvāti taṃ ajānāpetvāva kāraṇaṭṭhānagamanaṃ sandhāya vuttaṃ. Paṭapaṭantīti paṭapaṭā katvā. Anuravadassanañhetaṃ. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ. Tena vuttaṃ ‘‘so tathā akāsi.Sunakhā antaradhāyiṃsū’’ti.

Dakkhiṇāticattāro paccayā diyyamānā dakkhanti etehi hitasukhānīti. Taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho. Revatīvatthu vimānavatthupetavatthūsu (vi. va. 861 ādayo) tesaṃ aṭṭhakathāyañca (vi. va. 977-980; pe. va. aṭṭha. 714-736) āgatanayena veditabbaṃ.


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虽应供火等三火婆罗门所欲有,彼等然由彼等所欲,非如是有情利成就。然有情利成就,示说"应供说"等。其中敬供养应供名恭敬说"应供",彼等应供。故世尊说"比丘母父此名应供"。由彼等母父子众多作应供故于彼等正行为彼等利乐,由彼等于彼等邪行为不利苦故说"于彼等"等。"此义"即母父于上邪行子众数数烧缘性由数数烧义,此义。"弥多文达伽事"即名弥多文达伽于母邪行人由彼邪行长时受恶趣苦明事应知。
今明彼义迦叶世尊时转说"弥多文达伽"等。由财贪,非法欲义。无怖由任何不起性。遮由海行名多障义。"作中间"即由超越二足作中间。
船住由彼恶业力风不吹。一日由守布萨业威受乐。如由前说"莫往后",如是由后后故说"由彼等说'莫往后后'"。"剃刀轮执"即剃刀刃似轮执一人。现由恶业力。
"由四"即由四仙女似天女,受乐义补。"得八"即由色等欲德彼等殊胜八天女得。"过欲"即由过欲名过贪具故此此欲欲。"轮"即剃刀轮。"遇"即由不利性遇。
"彼"即家主夫。"如前理"即由数数烧缘性。
"过行"即超夫行邪行。"夜苦"即由自恶业威现狗咬苦。"诳"即不令彼知作处去说。"叱叱"即作叱叱。此声随说。传此方便彼狗隐,此唾团土摩足。故说"彼如是作。狗等隐"。
应施四资具施由此等利乐名应施。应彼施名应施,比丘僧。惹瓦底事如天宫事鬼事彼等注中来理应知。


‘‘Tividhena rūpasaṅgaho’’ti ettha nanu saṅgaho ekavidhova, so kasmā ‘‘catubbidho’’ti vuttoti? ‘‘Saṅgaho’’ti atthaṃ avatvā aniddhāritatthassa saddasseva vuttattā. ‘‘Tividhena rūpasaṅgaho’’tiādīsu (dha. sa. rūpakaṇḍa-tike) padesu saṅgaha-saddo tāva attano atthavasena catubbidhoti ayañhettha attho. Atthopi vā aniddhāritaviseso sāmaññena gahetabbataṃ patto ‘‘tividhena rūpasaṅgaho’’tiādīsu (dha. sa. rūpakaṇḍa-tike) ‘‘saṅgaho’’ti vuttoti na koci doso. Niddhārite hi visese tassa ekavidhatā siyā, na tato pubbeti. ‘‘Jātisaṅgaho’’ti vuttepi jāti-saddassa sāpekkhasaddattā attano jātiyā saṅgahoti ayamattho viññāyateva sambandhārahassa aññassa avuttattā yathā ‘‘mātāpitu upaṭṭhāna’’nti (khu. pā. 

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"三种色摄"此中岂非摄唯一种,彼何说"四种"？由不说"摄"义由不确定义语说故。"三种色摄"等句中摄语且由自义四种此此义。或义亦不确定差别由通性得摄性"三种色摄"等中说"摄"无过。实确定差别彼一种性应,非彼前。"生摄"说亦由生语有待语性由自生摄此义知由相应应他不说如"母父奉事"。;

5.6; su. ni. 265). Aṭṭhakathāyaṃ pana yathādhippetamatthaṃ aparipuṇṇaṃ katvā dassetuṃ ‘‘jātisaṅgaho’’ icceva vuttaṃ. Samānajātikānaṃ saṅgaho, samānajātiyā vā saṅgaho sajātisaṅgaho. Sañjāyati etthāti sañjāti, sañjātiyā saṅgaho sañjātisaṅgaho, sañjātidesena saṅgahoti attho. Kiriyāya evarūpāya saṅgaho kiriyāsaṅgaho. Rūpakkhandhagaṇananti ‘‘rūpakkhandho’’ti gaṇanaṃ saṅkhyaṃ gacchati ruppanasabhāvattā. Tīhi koṭṭhāsehi rūpagaṇanāti vakkhamānehi tīhi bhāgehi rūpassa saṅgaho, gaṇetabbatāti attho.

Rūpāyatanaṃ nipassati paccakkhato vijānātīti nidassanaṃ, cakkhuviññāṇaṃ, nidassatīti vā nidassanaṃ, daṭṭhabbabhāvo, cakkhuviññāṇassa gocarabhāvo, tassa ca rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā ‘‘saha nidassanenāti sanidassana’’nti evamettha attho veditabbo. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro sabhāvo, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hotīti. Cakkhupaṭihananasamatthatoti cakkhuno ghaṭṭanasamatthatāya. Ghaṭṭanaṃ viya ca ghaṭṭanaṃ daṭṭhabbaṃ. Dutiyena atthavikappena daṭṭhabbabhāvasaṅkhātaṃ nāssa nidassananti anidassananti yojanā. Ettha ca dasannaṃ āyatanānaṃ yathārahaṃ sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ paṭihananaṃ, yena byāpārādivikārapaccayantarasannidhāne cakkhādīnaṃ visayesu vikāruppatti. Tattha byāpāro cakkhādīnaṃ savisayesu āvicchannaṃ, rūpādīnaṃ iṭṭhāniṭṭhatā, tattha ca cittassa ābhujananti ime ādisaddasaṅgahitā. Tehi vikārappattiyā paccayantarabyāpārato aññanti katvā anuggahūpaghāto vikāro. Upanissayo pana appadhānassa paccayo idha gahito. Kāraṇakāraṇampi kāraṇamevāti gayhamāne siyā tassāpi saṅgahoti. Vuttappakāranti ‘‘cakkhuviññāṇasaṅkhāta’’nti vuttappakāraṃ. Nāssa paṭighoti etthāpi ‘‘vuttappakāra’’nti ānetvā sambandho. Avasesaṃ soḷasavidhaṃ sukhumarūpaṃ.

Saṅkharontīti sampiṇḍenti. Cetanā hi āyūhanarasatāya yathā sampayuttadhamme yathāsakaṃ kiccesu saṃvidahantī viya abhisandahantī vattamānā teneva kiccavisesena te sampiṇḍentī viya hoti, evaṃ attano vipākadhammepi paccayasamavāye saṅkharontī sampiṇḍentī viya hoti. Tenāha ‘‘sahajāta…pe… rāsī karontī’’ti. Abhisaṅkharotīti abhivisiṭṭhaṃ katvā saṅkharoti. Puññābhisaṅkhāro hi attano phalaṃ itarassa phalato ativiya visiṭṭhaṃ bhinnaṃ katvā saṅkharoti paccayato, sabhāvato, pavattiākārato ca sayaṃ itarehi visiṭṭhasabhāvattā. Esa nayo itarehipi. Pujjabhavaphalanibbattanato, attano santānassa punanato ca puñño.

Mahācittacetanānanti asaṅkhyeyyāyunipphādanādimahānubhāvatāya mahācittesu pavattacetanānaṃ. Aṭṭheva cetanā honti, yā kāmāvacarā kusalā. ‘‘Terasapī’’ti kasmā vuttaṃ, nanu ‘‘navā’’ti vattabbaṃ. Na hi bhāvanā ñāṇarahitā yuttāti anuyogaṃ sandhāyāha ‘‘yathā hī’’tiādi. Kasiṇaparikammaṃ karontassāti kasiṇesu jhānaparikammaṃ karontassa. ‘‘Pathavī pathavī’’tiādi bhāvanā hi kasiṇaparikammaṃ. Tassa hi parikammassa supaguṇabhāvato anuyuttassa tattha ādarākaraṇena siyā ñāṇarahitacittaṃ. Jhānapaccavekkhaṇāyapi eseva nayo. Keci maṇḍalakaraṇampi bhāvanaṃ bhajāpenti.


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注中然为示如所欲义不圆满说"生摄"即。同生摄,或同生摄名自生摄。此生名生,生摄名生摄,由生处摄义。如是业摄名业摄。色蕴数即"色蕴"数计由变坏性。由三分色数即由所说三分色摄,应数义。
见色处现见知名见,眼识,或见名见,可见性,眼识境性,彼亦由色处非异然由他法色处别如他作"俱见名有见"如是此义应知。实由法性通一法中差别性,彼如他应假说。如是义差别了知。由眼冲击能即由眼触能性。触如触应见。第二义分别可见性名非彼见名无见结。此中十处如应自由依及合未合对面性互击名冲击,由此业等变因他集时眼等于境变生。其中业眼等于自境无障,色等悦不悦性,此中心曲此等字摄。彼等由变得由因他业异作伤害变。缘然非主因此摄。因因亦因即取亦得彼摄。"如说"即说"眼识名"如说。"非彼对"此中亦合"如说"。余十六种微色。
造即合。思实由造味性如令相应法如自业安立正转由彼业差别彼等合如,如是自异熟法亦缘集造合如。故说"俱生等作聚"。殊胜造即殊胜作造。福造实作自果异他果殊胜异由缘,自性,转相由自异他殊胜性。此理余亦。由生福果,由复自相续名福。
大心思即由生无数寿等大威力大心转思。八思有,彼欲界善。"十三"何说,岂非应说"九"。实修非离智应疑说"如"等。作遍作即于遍作定前加行。"地地"等修实遍前加行。彼加行实善巧修由作意或无智心。定观察亦此理。有说圆作亦属修。


Dānavasena pavattacittacetasikadhammā dānaṃ, tattha byāpārabhūtā āyūhanacetanā dānaṃ ārabbha, dānañca adhikicca uppajjatīti vuttā. Evaṃ itaresupi. Ayaṃ saṅkhepadesanāti ayaṃ puññābhisaṅkhāre saṅkhepato atthadesanā, atthavaṇṇanāti attho.

Somanassacittenāti anumodanāpavattidassanamattametaṃ daṭṭhabbaṃ. Upekkhāsahagatenāpi hi anussarati evāti. Kāmaṃ niccasīlaṃ, uposathasīlaṃ, niyamasīlampi sīlameva, paripuṇṇaṃ pana sabbaṅgasampannaṃ sīlaṃ dassetuṃ ‘‘sīlapūraṇatthāyā’’tiādi vuttaṃ. Nayadassanaṃ vā etaṃ, tasmā ‘‘niccasīlaṃ, uposathasīlaṃ, niyamasīlaṃ samādiyissāmī’’ti vihāraṃ gacchantassa, samādiyitvā samādinnasīle ca tasmiṃ, ‘‘sādhu suṭṭhū’’ti āvajjantassa, taṃ sīlaṃ sodhentassa ca pavattā cetanā sīlamayāti evamettha yojanā veditabbā.

Pubbe samathavasena bhāvanānayo gahitoti idāni sammasananayena taṃ dassetuṃ ‘‘paṭisambhidāyaṃ vuttenā’’tiādi vuttaṃ. Tattha aniccatoti aniccabhāvato. Dukkhato, anattatoti etthāpi eseva nayo.

Tattha ye pañcupādānakkhandhā nāmarūpabhāvena pariggahitā, te yasmā dvārārammaṇehi saddhiṃ dvārappavattadhammavasena vibhāgaṃ labhanti, tasmā dvārachakkādivasena cha chakkā gahitā. Yasmā pana lakkhaṇesu anattalakkhaṇaṃ dubbibhāvaṃ, tasmā tassa vibhāvanāya cha dhātuyo gahitā. Tato yesu kasiṇesu ito bāhirakānaṃ attābhiniveso, tāni imesaṃ jhānānaṃ ārammaṇabhāvena upaṭṭhānākāramattāni, imāni pana tāni jhānānīti dassanatthaṃ dasa kasiṇāni gahitāni. Tato dukkhānupassanāya parivārabhāvena paṭikkūlākāravasena dvattiṃsa koṭṭhāsā gahitā. Pubbe khandhavasena saṅkhepato ime dhammā gahitā, idāni nātisaṅkhepavitthāranayena ca manasi kātabbāti dassanatthaṃ dvādasāyatanāni, aṭṭhārasa dhātuyo ca gahitā. Tesu ime dhammā satipi suññānirīhaabyāpārabhāve dhammasabhāvato ādhipaccabhāvena pavattantīti anattabhāvavibhāvanatthaṃ indriyāni gahitāni. Evaṃ anekabhedabhinnāpi ime dhammā bhūmittayapariyāpannatāya tividhāva hontīti dassanatthaṃ tisso dhātuyo gahitā. Ettāvatā nimittaṃ dassetvā pavattaṃ dassetuṃ kāmabhavādayo nava bhavā gahitā. Ettake abhiññeyyavisese pavattamanasikārakosallena saṇhasukhumesu nibbattitamahaggatadhammesu manasikāro pavattetabboti dassanatthaṃ jhānaappamaññārūpāni gahitāni. Tattha jhānāni nāma vuttāvasesārammaṇāni rūpāvacarajjhānāni. Puna paccayapaccayuppannavibhāgato ime dhammā vibhajja manasikātabbāti dassanatthaṃ paṭiccasamuppādaṅgāni gahitāni. Paccayākāramanasikāro hi sukhena, suṭṭhutarañca lakkhaṇattayaṃ vibhāveti, tasmā so pacchato gahito. Evaṃ ete sammasanīyabhāvena gahitā khandhādivasena koṭṭhāsato pañcavīsatividhā, pabhedato pana atītādibhedaṃ anāmasitvā gayhamānā dvīhi ūnāni dvesatāni honti. Idaṃ tāvettha pāḷivavatthānaṃ, atthavicāraṃ pana icchantehi paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayeneva veditabbaṃ.


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由施转心心所法施,此中作用遍行思缘施,及依施生故说。如是余亦。此略说即此福造略义说,义释义。
由喜心即示随喜转见此应见。实由舍俱亦忆念。虽常戒、布萨戒、律仪戒亦戒,然圆满一切支具戒示说"为戒圆满"等。或此示理,故"常戒,布萨戒,律仪戒我将受"寺去者,受已于彼受戒"善好"作意者,净彼戒者转思戒作此中如是结应知。
前由止修理摄故今由观察理示说"分别说"等。其中由无常即由无常性。由苦,由无我此中亦此理。
其中五取蕴由名色摄,彼由门所缘俱由门转法分得,故由六门等六六摄。然由相中无我相难见,故彼明六界摄。从此外道我执遍,彼等定所缘现相,此然彼等定示故十遍摄。从此苦观眷属由不净相三十二分摄。前由蕴略此等法摄,今由非略广理作意示故十二处,十八界摄。彼中此等法虽空无动作由法性自在转故无我性明根摄。如是多种差别此等法由三地摄故三种示故三界摄。如是相示后转示欲有等九有摄。如是所知差别转作意巧由细微生广大法作意应转示故定无量色摄。其中定名说余所缘色界定。复由缘缘生分别此等法分别作意示故缘起支摄。缘相作意实乐,极善相三明,故彼后摄。如是此等由观察性摄由蕴等分二十五种,然由差别不触过等分取二百减二。此中且此文安立,义思欲者由胜义庄严清净道注说理应知。


Na puññoti apuñño. Tassa puñña-sadde vuttavipariyāyena attho veditabbo. Santānassa iñjanahetūnaṃ nīvaraṇādīnaṃ suvikkhambhanato rūpataṇhāsaṅkhātassa iñjitassa abhāvato aniñjaṃ, aniñjameva ‘‘āneñja’’nti vuttaṃ. Tathā hi rūpārammaṇaṃ rūpanimittārammaṇaṃ sabbampi catutthajjhānaṃ nippariyāyena ‘‘āneñja’’nti vuccati.

Cattāro maggaṭṭhā, heṭṭhimā tayo phalaṭṭhāti evaṃ sattavidho. Tisso sikkhāti adhisīlādikā tisso sikkhā. Tāsu jātoti vā sekkho, ariyapuggalo hi ariyāya jātiyā jāyamāno sikkhāsu jāyati, na yoniyaṃ. Sikkhanasīloti vā sekkho. Puggalādhiṭṭhānāya vā kathāya sekkhassa ayanti aññāsādhāraṇamaggaphalattayadhammā sekkhapariyāyena vuttā. Asekkhoti ca yattha sekkhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyanibbānesu asekkhabhāvanāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehivippamuttā parisuddhā upakkilesānaṃ ārammaṇabhāvampi anupagamanato etā ‘‘sikkhā’’ti vattuṃ yuttā aṭṭhasupi maggaphalesu vijjanti, tasmā catumaggaheṭṭhimaphalattayasamaṅgino viya arahattaphalasamaṅgīpi tāsu sikkhāsu jātoti ca taṃsamaṅgino arahato itaresaṃ viya sekkhatte sati sekkhassa ayanti ca sikkhā sīlaṃ etassāti ca ‘‘sekkho’’ti vattabbo siyāti tannivattanatthaṃ asekkhoti yathāvuttasekkhabhāvapaṭisedho kato. Arahattaphale hi pavattamānā sikkhā pariniṭṭhitasikkhākiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāveneva pavattanti, tasmā na tā sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgī sekkhavacanaṃ, na ca ‘‘sikkhanasīlo, sikkhāsu jāto’’ti ca vattabbataṃ arahati. Heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekkhavacanaṃ, ‘‘sikkhanasīlā, sikkhāsu jātā’’ti ca vattabbataṃ arahanti.

‘‘Sikkhatīti sekkho’’ti ca apariyositasikkho dassitoti. Anantarameva ‘‘khīṇāsavo’’ti ādiṃ vatvā ‘‘na sikkhatīti asekkho’’ti vuttattā pariyositasikkho dassito, na sikkhārahito tassa tatiyapuggalabhāvena gahitattā. Vuddhippattasikkho vā asekkhoti etasmiṃ atthe sekkhadhammesu eva ṭhitassa kassaci ariyassa asekkhabhāvāpattīti arahattamaggadhammā vuddhippattā, yathāvuttehi ca atthehi sekkhoti katvā taṃsamaṅgino aggamaggaṭṭhassa asekkhabhāvo āpannoti? Na taṃsadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññādikiccakaraṇaṃ, vipākabhāvañca, tasmā te eva sekkhadhammā ‘‘aggaphaladhammabhāvaṃ āpannā’’ti sakkā vattuṃ, kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti, vuddhippattā ca te dhammā hontīti taṃsamaṅgī ‘‘asekkho’’ti vuccatīti.


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非福即无福。彼应知由福语说相反义。由续流动因障等善镇伏故由色爱名动无故不动,不动即说"不动"。如是色所缘色相所缘一切第四定无譬喻说"不动"。
四道住,下三果住如是七种。三学即增上戒等三学。于彼生名有学,圣人由圣生生于学生,非于生处。或有学性名有学。或由人安立说有学此名不共道果三法由有学譬说。无学即有学性疑处此遮故应见世间涅槃无学性得。实戒定慧名学由自对治烦恼离清净由染不得所缘故此等应说"学"八道果有,故四道下果三具如阿罗汉果具亦于彼等学生及彼具阿罗汉如余有学性有学此及学戒有故应说"有学"为遮彼说无学如说有学性遮。实阿罗汉果转学由究竟学事故不作学事,唯由学果性转,故彼等不应学语,亦非彼具有学语,亦不应说"有学性,于学生"。然下果中学由一来道观等缘性作学事故应学语,彼具及有学语,应说"有学性,于学生"。
"学名有学"即示未竟学故。无间即说"漏尽"等由"不学名无学"说故示究竟学,非无学由彼第三人性摄故。或得增无学即此义于有学法住某圣无学性得故阿罗汉道法得增,由如说义及有学作故彼具上道住无学性得？由彼相似彼言故。实阿罗汉道无差别阿罗汉果除遍知等事作及异熟性,故彼等有学法"得上果法性"应说,由善乐异熟乐寂静性殊胜,及彼等法得增故彼具说"无学"。


Jātimahallakoti jātiyā vuḍḍhataro addhagato vayoanuppatto. So hi rattaññutāya yebhuyyena jātidhammakuladhammapadesu thāvariyappattiyā jātithero nāma. Therakaraṇā dhammāti sāsane thirabhāvakarā guṇā paṭipakkhanimmadanakā. Theroti vakkhamānesu dhammesu thirabhāvappatto. Sīlavāti pāsaṃsena sātisayena sīlena samannāgato, sīlasampannoti attho, etena dussīlyasaṅkhātassa bālyassa abhāvamāha. Suttageyyādi bahu sutaṃ etenāti bahussuto, etenāssa sutavirahasaṅkhātassa bālyassa abhāvaṃ, paṭisaṅkhānabalena ca patiṭṭhitabhāvaṃ vadati. ‘‘Catunnaṃ jhānānaṃ lābhī’’ti iminā nīvaraṇādisaṅkhātassa bālyassa abhāvaṃ, bhāvanābalena ca patiṭṭhitabhāvaṃ katheti. ‘‘Āsavānaṃ khayā’’tiādinā avijjāsaṅkhātassa bālyassa sabbaso abhāvaṃ, khīṇāsavattherabhāvena patiṭṭhitabhāvañcassa dasseti. Na cettha samudāye vākyaparisamāpanaṃ, atha kho paccekaṃ vākyaparisamāpananti dassento ‘‘evaṃ vuttesu dhammesū’’tiādimāha. Theranāmako vā ‘‘thero’’ti evaṃ nāmako vā.

Anuggahavasena, pūjāvasena vā attano santakaṃ parassa dīyati etenāti dānaṃ, pariccāgacetanā. Dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Puññañca taṃ yathāvuttenatthena kiriyā ca kammabhāvatoti puññakiriyā. Paresaṃ piyamanāpatāsevanīyatādīnaṃ ānisaṃsānaṃ. Pubbe…pe… vasenevāti saṅkhārattike (dī. ni. 3.305; dī. ni. aṭṭha. 

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年长者是以年龄来说年纪较大、已达暮年之人。他因为久经世事，多半在世间法和家族法方面已达稳固地位，故称为年长者。长老之法即是在教法中能使人稳固、能降伏对立面的功德。长老是指在将要说到的诸法中已达稳固之人。具戒是指具足值得赞叹的殊胜戒行，意即具足戒德，这说明他已无恶戒之愚。
多闻是指他已听闻经、应颂等诸多教法，这说明他已无缺乏闻法之愚，并且已经以思择力确立。"得四禅"说明他已无障碍等之愚，并且已经以修习力确立。以"诸漏已尽"等说明他已完全无有无明之愚，并且已经以漏尽长老的身份确立。此处不是在总说上完成句义，而是在个别上完成句义，故说"在如是所说诸法中"等。或者称为长老，即有此名号者。
布施是以摄受或供养的方式将自己所有施与他人的心意，即是舍离心。布施本身即是布施功德。maya（功德）一词只是用来填充词组。福德即是如上所说义理的行为与业，故称福德行。对他人而言是可爱的、可意的、值得亲近等功德。以前......由于......（这里似乎有省略，原文未完）。
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3.305) vuttadānamayasīlamayabhāvanāmayacetanāvaseneva. Imāni veditabbānīti sambandho. Etthāti etesu puññakiriyavatthūsu. Kāyena karontassāti attano kāyena pariccāgapayogaṃ pavattentassa. Tadatthanti dānatthaṃ. ‘‘Imaṃ deyyadhammaṃ dehī’’ti vācaṃ nicchārentassa. Dānapāramiṃ āvajjetvā vāti yathā kevalaṃ ‘‘annadānādīni demī’’ti dānakāle taṃ dānamayaṃ puññakiriyavatthu hoti, evaṃ ‘‘imaṃ dānamayaṃ sammāsambodhiyā paccayo hotū’’ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvāti ‘‘etaṃ dānaṃ nāma mayhaṃ kulavaṃso kulatanti kulapaveṇī kulacāritta’’nti cārittasīle ṭhatvā dadato cārittasīlamayaṃ. Yathā deyyadhammapariccāgavasena pavattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa, aparabhāgacetanāya ca tathā pavattattā, evaṃ deyyadhamme khayato, vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti pubbabhāgacetanāya, deyyadhamme aparabhāgacetanāya ca tathā pavattattā.

Apacīticetanā apacitisahagataṃ apacīyati etāyāti yathā nandīrāgo eva nandīrāgasahagatā, yathāvuttāya vā apacitiyā sahagataṃ sahapavattanti apacitisahagataṃ. Apacāyanavasena pavattaṃ puññakiriyavatthu. Vayasā guṇehi ca vuḍḍhatarānaṃ vattapaṭipattīsu byāvaṭo hoti yāya cetanāya, sā veyyāvaccaṃ, veyyāvaccameva veyyāvaccasahagataṃ. Veyyāvaccasaṅkhātāya vā vattapaṭipattiyā samuṭṭhāpanavaseneva sahagataṃ pavattanti veyyāvaccasahagataṃ, tathāpavattaṃ puññakiriyavatthu. Attano santāne pattaṃ puññaṃ anuppadīyati etenāti pattānuppadānaṃ. Tathā parena anuppadinnatāya pattaṃ abbhanumodati etenāti pattabbhanumodanaṃ. Ananuppadinnaṃ pana kevalaṃ abbhanumodīyati etenāti abbhanumodanaṃ. Dhammaṃ deseti etāyāti desanā, desanāva desanāmayaṃ. Suṇāti etenāti savanaṃ, savanameva savanamayaṃ. Diṭṭhiyā ñāṇassa ujugamanaṃ diṭṭhijugataṃ. Sabbattha ‘‘puññakiriyavatthū’’ti padaṃ apekkhitvā napuṃsakaliṅgatā.

Pūjāvasena sāmīcikiriyā apacāyanaṃ apaciti. Vayasā guṇehi ca jeṭṭhānaṃ gilānānañca taṃtaṃkiccakaraṇaṃ veyyāvaccaṃ. Ayametesaṃ visesoti āha ‘‘tatthā’’tiādi. Cattāro paccaye datvā sabbasattānanti ca ekadesato ukkaṭṭhaniddeso, yaṃ kiñci deyyadhammaṃ datvā, puññaṃ vā katvā ‘‘katipayānaṃ, ekasseva vā patti hotū’’ti pariṇāmanampi pattānuppadānameva. Taṃ na mahapphalaṃ taṇhāya parāmaṭṭhattā. Paresaṃ deseti hitapharaṇena muducittenāti ānetvā sambandhitabbaṃ. Evanti evaṃ imaṃ dhammaṃ sutvā bahussuto hutvā pare dhammadesanāya anuggaṇhissāmīti hitapharaṇena muducittena dhammaṃ suṇāti. Evañhissa savanaṃ attano, paresañca sammāpaṭipattiyā paccayabhāvato mahapphalaṃ bhavissatīti. Sabbesanti sabbesampi dasannaṃ puññakiriyavatthūnaṃ. Niyamalakkhaṇanti mahapphalabhāvassa niyāmakasabhāvaṃ . Diṭṭhiyā ujubhāvenevāti ‘‘atthi, natthī’’ti antadvayassa durasamussāritatāya ‘‘atthi dinna’’ntiādi (ma. ni. 2.94; 

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正如之前所说的布施功德、持戒功德、修习功德的意愿。这些应当被了知，这是相连的意思。此中即是在这些福德行事中。以身行作是指以自己的身体进行布施行为。为此目的即是为了布施的目的。发出"请施予这应施之物"的言语。或忆念布施波罗蜜，就如单纯地在布施时说"我施予食物等"，这就成为布施功德的福德行事，同样地，忆念"愿此布施功德成为正等觉的助缘"的布施波罗蜜时，也是以布施为首而行。
立于行持之首，即站在"这布施是我的家族传统、家族延续、家族传承、家族习俗"的传统戒律上而施予，这是传统持戒功德。正如布施意愿在施予应施之物时，立于行持之首而施予的人，因为前行准备和后起意愿都如是运作，这成为持戒的福德行事。同样地，对于应施之物建立起坏灭、衰败的观察而施予的人，因为前行意愿和对应施之物的后起意愿都如是运作，这成为修习的福德行事。
恭敬意愿即与恭敬相应，以此而生恭敬，如同贪欲即是与贪欲相应，或者如前所说与恭敬相应而同时运作即是恭敬相应。以恭敬方式运作的福德行事。以某种意愿使人在年龄和功德上对长者的义务实践中忙碌，这就是服务，服务本身即是服务相应。或者说与称为服务的义务实践相应而生起即是服务相应，如是运作的福德行事。以此将自己相续中所得的功德回向，这是功德回向。同样地，以此随喜他人所回向的功德，这是功德随喜。而对未经回向的则仅以此随喜，这是随喜。以此说法即是说法，说法本身即是说法功德。以此听闻即是听闻，听闻本身即是听闻功德。见解正直即是见解的智慧正直。在一切处依"福德行事"一词而成中性。
以供养方式的恭敬行为是恭敬。对年长和具德者以及病人作种种服务是服务。这是它们的差别，故说"其中"等。施予四资具给一切众生等是就最胜而说的部分，施予任何应施之物或作任何功德后说"愿成为若干人或一人的得分"的回向也都是功德回向。那不是大果报因为被贪爱所执着。为他人说法是以慈悲心散布利益，应当这样连接理解。如是即是这样听闻此法后成为多闻者，我将以散布利益的慈悲心通过说法摄受他人而听法。如是他的听闻因为成为自己和他人正确实践的缘由而将成为大果报。一切即是一切十种福德行事。决定相即是成为大果报的决定自性。唯由见解正直即是由于远离"有、无"二边而说"布施等是存在的"等。

3.136; vibha. 793) nayappavattāya sammādiṭṭhiyā ujukameva pavattiyā. Dānādīsu hi yaṃ kiñci imāya eva sammādiṭṭhiyā parisodhitaṃ mahājutikaṃ mahāvipphāraṃ bhavati.

Purimeheva tīhīti pāḷiyaṃ āgateheva tīhi. Sīlamaye puññakiriyavatthumhi saṅgahaṃ gacchanti cārittasīlabhāvato. Dānamaye saṅgahaṃ gacchanti dānasabhāvattā, dānavisayattā ca. Kāmaṃ desanā dhammadānasabhāvato dānamaye saṅgahaṃ gacchatīti vattuṃ yuttā, kusaladhammāsevanabhāvato pana vimuttāyatanasīse ṭhatvā pavattitā viya savanena saddhiṃ bhāvanāmaye saṅgahaṃ gacchantīti vuttaṃ. ‘‘Diṭṭhijugataṃ bhāvanāmaye’’ti keci. Diṭṭhijugate eva ca attanā katassa puññassa anussaraṇaṃ, tassa ca paresaṃ atthāya pariṇāmanaṃ, guṇapasaṃsā, aññehi kariyamānāya puññakiriyāya, sammāpaṭipattiyā ca anumodanaṃ saraṇagamananti evaṃ ādayo puññavisesā saṅgahaṃ gacchanti diṭṭhijukammavaseneva tesaṃ ijjhanato.

Parassa paṭipattiyā sodhanattho anuyogo codanā, sā yāni nissāya pavattati, tāni codanāvatthūni diṭṭhasutaparisaṅkitāni. Tenāha ‘‘codanākāraṇānī’’ti. Diṭṭhenāti ca hetumhi karaṇavacanaṃ , diṭṭhena hetunāti attho. Kiṃ pana taṃ diṭṭhanti āha ‘‘vītikkama’’nti . Disvāti ca dassanahetūti ayamettha attho yathā ‘‘paññāya cassa disvā’’ti. ‘‘Sutenā’’tiādīsupi iminā nayena attho veditabbo. Parassāti parato, parassa vā vacanaṃ sutvā.Diṭṭhaparisaṅkitenāti diṭṭhānugatena parisaṅkitena, tathā parisaṅkitena vā vītikkamena. Sesapadadvayepi eseva nayo. Codeti vatthusandassanena vā saṃvāsappaṭikkhepena vā sāmīcippaṭikkhepena vā. Imasmiṃ pana atthe vitthāriyamāne atippapañco hotīti āha ‘‘ayamettha saṅkhepo’’ti. Vitthāraṃ pana icchantānaṃ tassa adhigamupāyaṃ dassento ‘‘vitthāro pana…pe… veditabbo’’ti āha.

Kāmūpapattiyoti kāmehi upapannatā, samannāgatatāti attho. Samannāgamo ca tesaṃ paṭisevanaṃ, samadhigamo cāti āha ‘‘kāmūpasevanā kāmapaṭilābhā vā’’ti. Paccupaṭṭhitakāmāti dutiyatatiyarāsīnaṃ viya sayaṃ, parehi ca animmitā. Uṭṭhānakammaphalūpajīvibhāvato pana tadubhayavasena paccupaṭṭhitā kāmā etesanti paccupaṭṭhitakāmā. Te pana tesaṃ yebhuyyena nibaddhāni hontīti ‘‘nibaddhakāmā’’ti vuttaṃ. Catudevalokavāsinoti cātumahārājikato paṭṭhāya yāva tusitā devā. Vinipātikāti āpāyikā. Paranimmitā kāmā etesanti paranimmitakāmā.

Pakatisevanavasenāti anumānato jānanaṃ vadati, na paccakkhato. Vasaṃ vattentīti yathāruci pātabyataṃ āpajjanti. ‘‘Methunaṃ paṭisevantī’’ti idaṃ pana kecivādapaṭisedhanatthaṃ vuttaṃ. Tenāha ‘‘keci panā’’tiādi. Te ‘‘yāmānaṃ aññamaññaṃ āliṅgitamattena, tusitānaṃ hatthāmasanamattena, nimmānaratīnaṃ hasitamattena, paranimmitavasavattīnaṃ olokitamattena kāmakiccaṃ ijjhatī’’ti vadanti. ‘‘Itaresaṃ dvinnaṃ dvayaṃdvayasamāpattiyā vā’’ti vadanti tādisassa kāmesu virajjanassa tesu abhāvato, kāmānañca uttaruttari paṇītapaṇītatarapaṇītatamabhāvato. Kevalaṃ pana nissandābhāvo tesaṃ vattabbo. Kāmakiccanti taṅkhaṇikapariḷāhūpasamāvahaṃ phassasukhaṃ. Kāmāti kāmūpabhogā. Pākatikā evāti heṭṭhimehi ekasadisā eva. Ekasaṅkhātanti ekarūpaṃ samānarūpanti, samaññātaṃ samānabhāvanti vā attho.


我来为您直译这段巴利文：
由于正见的行道而生起的见解正直的运作。因为在布施等诸事中，任何以此正见所净化的，都会成为大光明、大影响力。
仅以前三种即是经文中所说的三种。在持戒功德行事中被摄受是因为具有传统戒行的性质。在布施功德中被摄受是因为具有布施的自性，以及是布施的对象。虽然说法因为是法布施的自性而可以说被摄受于布施功德中，但是因为是善法的实践，所以如同立于解脱处而运作，与听闻一起被摄受于修习功德中。有些人说"见解正直属于修习功德"。而在见解正直中，忆念自己所作的功德，将它回向给他人的利益，赞叹功德，随喜他人所作的福德行和正确实践，皈依等这些殊胜功德都被摄受，因为它们是通过见解正直的业而成就的。
为了清净他人的实践而作的督促即是谏责，它所依托而运作的是所见、所闻、所疑的谏责事。因此说"谏责因缘"。所见等是表示原因的工具格，意思是以所见为因。什么是所见呢？说"违犯"。见到是因为看见，这里的意思就如"以慧见到"。在"所闻"等中也应以此方式理解其意。他人即是从他人，或听到他人的言语。所见怀疑即是随见而怀疑，或是如此怀疑的违犯。其余两词也是这个道理。以显示事实、拒绝共住或拒绝恭敬而谏责。如果详述这个意义会太过冗长，所以说"这里是简要"。然后为想要详细了解的人指出获得的方法，说"详细......应当了知"。
欲界生即是具有诸欲，意思是具足。具足即是受用它们和证得它们，所以说"受用诸欲或获得诸欲"。现前诸欲即如第二第三类那样不是由自己或他人所化现。因为是依靠努力业果而生活，所以依这两者而有现前诸欲的称呼。它们对他们来说大多是固定的，所以说"固定诸欲"。四天界居即是从四大王天开始直到兜率天的诸天。恶趣即是堕落者。他化诸欲即是由他人所化现诸欲者。
以平常受用的方式是说通过推理而知，不是亲证。随欲而转即是随意获得满足。说"行淫"是为了否定某些人的说法。因此说"有些人"等。他们说"夜摩天以相互拥抱而已，兜率天以手触摸而已，化乐天以微笑而已，他化自在天以看一眼而已就完成欲事"。他们说"其余两类是以双双和合"，因为他们没有对诸欲的离染，而且诸欲是越来越殊胜、更殊胜、最殊胜。但是应当说他们只是等流果。欲事即是当下能止息热恼的触乐。诸欲即是欲乐的受用。只是平常的即是与下界相同。称为一种即是同一形态，或意思是被认为是相同的状态。


Sukhapaṭilābhāti sukhasamadhigamā. Heṭṭhāti paṭhamajjhānabhūmito heṭṭhā manussesu, devesu vā. Paṭhamajjhānasukhanti kusalapaṭhamajjhānaṃ. Bhūmivasenapi heṭṭhuparibhāvo labbhateva brahmakāyikesu, brahmapurohitesu vā kusalajjhānaṃ nibbattetvā brahmapurohitesu, mahābrahmesu vā vipākasukhānubhavanassa labbhanato. Ettha ca dutiyatatiyajjhānabhūmivasena dutiyatatiyasukhūpapattīnaṃ vuccamānattā paṭhamajjhānabhūmivaseneva paṭhamajjhānasukhūpapatti vuttā. Tintāti temitā, jhānasukhena ceva jhānasamuṭṭhānapaṇītarūpaphuṭṭhakāyena ca paṇītā vittāti attho. Tenevāha ‘‘samantato tintā’’tiādi. Yasmā kusalasukhato vipākasukhaṃ santataratāya paṇītataraṃ bahulañca pavattati, tasmā vuttaṃ ‘‘idampi vipākajjhānasukhaṃ eva sandhāya vutta’’nti. Tesanti ābhassarānaṃ. Sappītikassa sukhassa ativiya uḷārabhāvato tena ajjhotthatacittānaṃ bhavalobho mahā uppajjati. Santamevāti vitakkavicārasaṅkhobhapītiubbilāvivigamena ativiya upasantaṃyeva. Tathā santabhāveneva hi taṃ attano paccayehi padhānabhāvaṃ nītatāya ‘‘paṇīta’’nti vuccati. Tenāha ‘‘paṇītamevā’’ti. Atappakena sukhapāramippattena sukhena saṃyuttāya tusāya pītiyā itā pavattāti tusitā. Yasmā te tato uttari sukhassa abhāvato eva na patthenti, tasmā vuttaṃ ‘‘tato…pe… santuṭṭhā hutvā’’ti. Tatiyajjhānasukhanti tatiyajjhānavipākasukhaṃ.

Satta ariyapaññāti aṭṭhamakato paṭṭhāya sattannaṃ ariyānaṃ tesaṃ tesaṃ āveṇikapaññā. Ṭhapetvā lokuttaraṃ paññaṃ avasesā paññā nāma. Sabbāpi tebhūmikā paññā ‘‘sekkhā’’tipi na vattabbā, ‘‘asekkhā’’tipi na vattabbāti nevasekkhānāsekkhā, puthujjanapaññā.



我将为您直译这段巴利文：
幸福容易获得，幸福易于达到。"下方"即初禅境界以下的人间或天界。"初禅之乐"即善初禅。依地位高低也可在梵众天、梵辅天中获得，因为在梵辅天或大梵天中能够获得善禅与异熟乐的体验。这里因为要说明第二、第三禅地的第二、第三乐生，所以只依初禅地说明初禅乐生。"润泽"即湿润，意思是被禅乐以及由禅所生的殊胜色身所充满而愉悦。因此说"遍身润泽"等。由于异熟乐比善乐更加寂静、殊胜且持续时间长，所以说"这也是专指异熟禅乐而说"。"他们"指光音天众。由于具有喜的乐极其殊胜，被此所覆盖之心生起强大的有贪。"极其寂静"即远离寻、伺动摇及喜的激动而特别寂静。正因如此寂静，它被自身的诸缘引向殊胜性，故称为"殊胜"。因此说"极其殊胜"。兜率天因具足以最上乐为满足的喜而得名。因为他们不再追求更上的快乐，所以说"于彼知足"。"第三禅乐"即第三禅的异熟乐。
七种圣慧即从第八（预流向）开始，七种圣者各自特有的智慧。除出世间慧外，其余称为慧。一切三界慧既不可说是"有学"，也不可说是"无学"，故为非有学非无学，即凡夫


Yogavihitesūti paññāvihitesu paññāpariṇāmitesu upāyapaññāya sampāditesu. Kammāyatanesūti ettha kammameva kammāyatanaṃ, kammañca taṃ āyatanañca ājīvādīnanti vā kammāyatanaṃ. Esa nayo sippāyatanesupi. Tattha ca duvidhaṃ kammaṃ hīnañca vaḍḍhakikammādi, ukkaṭṭhañca kasivāṇijjādi. Sippampi duvidhaṃ hīnañca naḷakārasippādi, ukkaṭṭhañca muddagaṇanādi. Vijjāva vijjāṭṭhānaṃ, taṃ dhammikameva nāgamaṇḍalaparittaphudhamanakamantasadisaṃ veditabbaṃ. Tāni panetāni ekacce paṇḍitā bodhisattasadisā manussānaṃ phāsuvihāraṃ ākaṅkhantā neva aññehi kariyamānāni passanti, na vā katāni uggaṇhanti. Na karontānaṃ suṇanti, atha kho attano dhammatāya cintāya karonti. Paññavantehi attano dhammatāya cintāya katānipi aññehi uggaṇhitvā karontehi katasadisāneva honti. Kammassakatanti ‘‘idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka’’nti evaṃ jānanañāṇaṃ. Saccānulomikanti vipassanāñāṇaṃ. Tañhi saccapaṭivedhassa anulomanato ‘‘saccānulomika’’nti vuccati. Idānissa pavattanākāraṃ dassetuṃ ‘‘rūpaṃ aniccanti vā’’tiādi vuttaṃ. Tattha vā-saddena aniyamatthena dukkhānattalakkhaṇānipi gahitānevāti daṭṭhabbaṃ nānantariyakabhāvato. Yañhi aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti [(sijjhanato) adhikapāṭho viya dissati]. Yaṃ evarūpanti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ. ‘‘Anulomikaṃ khanti’’ntiādīni paññāvevacanāni . Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ pañcannaṃ kāraṇānaṃ apaccanīkadassanena anulomanato, tathā sattānaṃ hitacariyāya maggasaccassa, paramatthasaccassa ca nibbānassa avilomanato anulometīti ca anulomikā. Sabbānipi etāni kāraṇāni khamati sahati daṭṭhuṃ sakkotīti khanti. Passatīti diṭṭhi. Rocetīti ruci. Munātīti muti. Pekkhatīti pekkhā. Te ca kammāyatanādayo dhammā nijjhāyamānā etāya nijjhānaṃ khamantīti dhammanijjhānakkhanti. Parato asutvā paṭilabhatīti aññassa upadesavacanaṃ asutvā sayameva cintento paṭilabhati. Ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā abhiññātānaṃ bodhisattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnameva bodhisattānaṃ antimabhavikānaṃ, sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjati.

Parato sutvā paṭilabhatīti kammāyatanādīni parena kariyamānāni, parena katāni vā disvāpi parassa kathayamānassa vacanaṃ sutvāpi ācariyasantike uggahetvāpi paṭiladdhā sabbā parato sutvā paṭiladdhanāmāti veditabbā. Samāpannassāti samāpattisamaṅgissa, nidassanamattametaṃ. Vipassanāmaggapaññā hi idha ‘‘bhāvanāpaññā’’ti visesato icchitāti.

Āvudhaṃ nāma paṭipakkhavimathanatthaṃ icchitabbaṃ, rāgādisadiso ca paṭipakkho natthi, tassa ca vimathanaṃ buddhavacanamevāti ‘‘sutameva āvudha’’nti vatvā ‘‘taṃ atthato tepiṭakaṃ buddhavacana’’nti āha. Idāni tamatthaṃ vivaranto ‘‘taṃ hī’’ti ādiṃ vatvā ‘‘sutāvudho’’tiādinā (a. ni. 

我来直译这段巴利文：
"瑜伽所行"即慧所行、慧所转化、由方便慧成就。"业处"中，业即是业处，或者说业和它是处所，如谋生等是业处。这个道理对于工巧处也是一样。其中业有两种：低劣的如木工业等，殊胜的如农业商业等。工巧也有两种：低劣的如制作竹器等工艺，殊胜的如计算印章等。明即是明处，应当知道只指如龙环护咒、吹咒等如法之明。这些，有些智者如菩萨一样希求人们安乐生活，既不看他人所作，也不学习已作之事，不听闻他人所作，而是依自己的本性思维而作。由智者依自己本性思维所作之事，与他人学习后所作无异。"业自性"即了知"此业是众生自己的，此业不是自己的"的智慧。"谛随顺"即观智。因为它随顺于谛的证悟，故称"谛随顺"。为显示它现起的行相，故说"色无常"等。其中"或"字以不确定义，应知也摄取苦、无我相，因为它们是相续的。凡是无常的即是苦，凡是苦的即是无我。"如是性质"即如上所说的性质。"随顺忍"等是慧的异名。因为它随顺于上述业处等五种因缘的无违见，同样随顺于众生利行、道谛和胜义谛涅槃的无违，故称随顺。容忍、承担、能见一切因缘故称为忍。见故称为见。喜欢故称为乐欲。了知故称为觉。观察故称为观。由此观察业处等法而容忍故称为法思择忍。"不从他闻而获得"即不听闻他人的教导语言，而是自己思维获得。"这称为"即这称为思所成慧。这只生起于著名的菩萨。其中谛随顺智只生于最后有的两位菩萨，其余慧生于一切圆满波罗蜜的大慧者。
"从他闻而获得"即见到他人所作的业处等，或听闻他人所说，或在师前所学，应知一切从他闻而获得之慧都称为从他闻所得。"入定者"即具足等至者，这只是举例。这里所说的"修所成慧"特指观慧和道慧。
"武器"是为了摧破对敌而需要的，没有比贪等更强的对敌，而摧破它唯有佛语，故说"闻即是武器"，并说"从义理上说即是三藏佛语"。现在为开显此义，说"此即"等，以"闻武器"等。

7.67) suttapadena samattheti. Tattha akusalaṃ pajahatīti tadaṅgādivasena akusalaṃ pariccajati. Kusalaṃ bhāvetīti samathavipassanādikusalaṃ dhammaṃ uppādeti vaḍḍheti ca. Suddhaṃ attānaṃ pariharatīti tena akusalappahānena, tāya ca kusalabhāvanāya rāgādisaṃkilesato visuddhaṃ attabhāvaṃ pavatteti.

Vivekaṭṭhakāyānanti gaṇasaṅgaṇikaṃ vajjetvā tato apakaḍḍhitakāyānaṃ. Svāyaṃ kāyaviveko na kevalaṃ ekākībhāvo, atha kho paṭhamajjhānādi nekkhammayogatoti āha ‘‘nekkhammābhiratāna’’nti. Cittavivekoti kilesasaṅgaṇikaṃ pahāya tato cittassa vivittatā. Sā pana jhānavimokkhādīnaṃ vasena hotīti āha ‘‘parisuddhacittānaṃ paramavodānappattāna’’nti. Upadhivivekoti nibbānaṃ. Tadadhigamena hi puggalassa nirupadhitā. Tenāha ‘‘nirupadhīnaṃ puggalāna’’nti, visaṅkhāragatānaṃ adhigatanibbānānaṃ, phalasamāpattisamaṅgīnañcāti attho. Sutampi avassayaṭṭheneva āvudhaṃ vuttanti āha ‘‘ayampī’’ti. Tathā hi vuttaṃ ‘‘tañhi nissāyā’’ti. Kāmañcettha sutapavivekāpi paññāvaseneva yathādhippetaāvudhattasādhakā , paññā pana sutena, ekaccapavivekena vā vināpi idhādhippetaāvudhattasādhanīti tato paññā sāmatthiyadassanatthaṃ visuṃ āvudhabhāvena vuttā. Tenāha ‘‘yassa sā atthi, so na kutocī’’tiādi.

Nāññātaṃ aviditaṃ dhammanti anamatagge saṃsāravaṭṭe na aññātaṃ aviditaṃ amatadhammaṃ, catusaccadhammameva vā jānissāmīti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Yaṃ pāḷiyaṃ saṅgahavāre ‘‘nava indriyāni hontī’’ti vuttaṃ, taṃ pubbābhogasiddhaṃ pavattiākāravisesaṃ dīpetuṃ vuttaṃ, atthato pana maggasammādiṭṭhi eva sāti āha ‘‘sotāpattimaggañāṇassetaṃ adhivacana’’nti. Aññindriyanti ājānanakaindriyaṃ, paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaindriyanti vuttaṃ hoti. Tenāha ‘‘aññābhūtaṃ ājānanabhūtaṃ indriya’’nti. Ājānātīti añño, aññassa bhūtaṃ, ājānanavasena vā bhūtanti aññabhūtaṃ.Aññātāvīsūti jānitabbaṃ catuariyasaccaṃ ājānitvā ṭhitesu. Tenāha ‘‘jānanakiccapariyosānappattesū’’ti, pariññādibhedassa jānanakiccassa pariniṭṭhānappattesu.

Maṃsacakkhu cakkhupasādoti maṃsacakkhu nāma catasso dhātuyo, vaṇṇo, gandho, raso, ojā, sambhavo, saṇṭhānaṃ, jīvitaṃ, bhāvo, kāyappasādo, cakkhupasādoti evaṃ cuddasasambhāro maṃsapiṇḍo.

Kasiṇālokaṃ vaḍḍhetvā tattha rūpadassanato ‘‘dibbacakkhu ālokanissitaṃ ñāṇa’’nti vuttaṃ. Dibbacakkhupaññāvinimuttā eva lokiyapaññā paññācakkhūti ayamattho avuttasiddho dibbacakkhussa visuṃ gahitattāti vuttaṃ ‘‘paññācakkhu lokiyalokuttarapaññā’’ti.

Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Sikkhitabbatoti āsevitabbato. Adhisīlaṃ nāma anavasesakāyikavācasikasaṃvarabhāvato, maggasīlassa padaṭṭhānabhāvato ca. Adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Adhipaññā maggapaññāya adhiṭṭhānabhāvato. Idāni nesaṃ adhisīlādibhāvaṃ kāraṇena paṭipādetuṃ ‘‘anuppannepi hī’’tiādi vuttaṃ. Tattha anuppanneti appavatte. Adhisīlameva nibbānādhigamassa paccayabhāvato. Samāpannāti ettha ‘‘nibbānaṃ patthayantenā’’ti padaṃ ānetvā sambandhitabbaṃ.

‘‘Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Anubhoti dvayampetuṃ, anubandhañhi kāraka’’nti. (saṃ. ni. 

我来直译这段巴利文：
以"闻武器"等经句来证明。其中"舍弃不善"即以分断等方式舍离不善。"修习善法"即生起并增长止观等善法。"保持清净自我"即通过舍弃不善和修习善法，使自身远离贪等污染而清净。
"身远离者"即避开群体交往而远离其身。这种身远离不仅仅是独处，还包括初禅等出离瑜伽，故说"乐于出离者"。"心远离"即舍弃烦恼交往而使心远离。这是通过禅定解脱等而成就，故说"心极清净达到最上清净者"。"依止远离"即涅槃。因为通过证得涅槃而成为无依止者。故说"无依止的诸人"，即已达到无为、已证得涅槃、具足果定者。闻以依止义故称为武器，因此说"此亦"。如是说"依止此"。虽然此中闻和远离也是以慧的方式成就所期望的武器性，但慧即使没有闻和某些远离也能成就此中所期望的武器性，为显示慧的这种能力，故别说为武器。因此说"谁有此慧，彼不从任何"等。
"未知未见之法"即在无始轮回中未知未见的不死法，或为了将要了知四圣谛法而修行者以此前行而生起的根。在圣典摄颂中说"有九根"，这是为显示前行所成就的特殊行相而说，但就义理说即是道正见，故说"这是预流道智的同义语"。"已知根"即了知根，是说在不超过初道所知的界限内，对那些已由该道所知的四圣谛法的了知根。故说"已知、已了知的根"。了知者为已知，已知的存在，或依了知而存在为已知。"具已知者"即已了知应知的四圣谛而住立者。故说"达到了知作用究竟者"，即已完成遍知等差别的了知作用者。
"肉眼净眼"即肉眼是四大种、色、香、味、滋养、生起、形状、命根、性别、身净、眼净等十四种组成的肉团。
因为扩大遍处光明而见其中色故说"天眼是依光明的智"。除天眼慧外的一切世间慧为慧眼，因为天眼别立，此义自成，故说"慧眼是世间出世间慧"。
"增上戒"即殊胜超越的戒。因为应当学习修习。增上戒是因为身语诸防护无余，也因为是道戒的基础。增上心因为是道定的所依。增上慧因为是道慧的所依。现在为以因缘证明它们是增上戒等而说"即使未生起"等。其中"未生起"即未现起。增上戒即是因为是证得涅槃的缘。"入定"这里应连接"为求涅槃"这个词。
"行善者得善，行恶者得恶；
两者皆自受，随业而相续。"

1.256);

Evaṃ atīte, anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatāpaññā adhipaññā’’ti vadanti. Lokiyasīlādīnaṃ adhisīlādibhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ ‘‘sabbaṃ vā’’tiādi vuttaṃ.

Pañcadvārikakāyoti pañcadvāresu kāyo phassādidhammasamūho. Kāyo ca so bhāvitabhāvena bhāvanā cāti kāyabhāvanā nāma. Yasmā khīṇāsavānaṃ aggamaggādhigamanena sabbasaṃkilesā pahīnāti pahīnakālato paṭṭhāya sabbaso āsevanābhāvato natthi tesaṃ bhāviniyāpi cakkhusotaviññeyyā dhammā, pageva kāḷakā, tasmā pañcadvārikakāyo subhāvito eva hoti. Tena vuttaṃ ‘‘khīṇāsavassa hi…pe… subhāvito hotī’’ti. Na aññesaṃ viya dubbalā dubbalabhāvakarānaṃ kilesānaṃ sabbaso pahīnattā.

Vipassanā dassanānuttariyaṃ aniccānupassanādivasena saṅkhārānaṃ sammadeva dassanato. Maggo paṭipadānuttariyaṃ taduttaripaṭipadāya abhāvato. Phalaṃ vimuttānuttariyaṃ akuppabhāvato. Phalaṃ vā dassanānuttariyaṃ divasampi nibbānaṃ paccakkhato disvā pavattanato. Nibbānaṃ vimuttānuttariyaṃ sabbasaṅkhatavinissaṭattā. Dassana-saddaṃ kammasādhanaṃ gahetvā nibbānassa dassanānuttariyatā vuttāti dassento ‘‘tato uttarañhi daṭṭhabbaṃ nāma natthī’’ti āha. Natthi ito uttaranti anuttaraṃ, anuttarameva anuttariyanti āha ‘‘uttamaṃ jeṭṭhaka’’nti.

Sesoti vuttāvaseso pañcakanayena, catukkanayena ca tividho samādhi, iminā eva ca samādhittayāpadesena suttantesupi pañcakanayo āgato evāti veditabbaṃ. Tattha yaṃ vattabbaṃ, taṃ paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.38) vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.

Āgacchati nāmaṃ etasmāti āgamanaṃ, tato āgamanato.Saguṇatoti sarasato. Ārammaṇatoti ārammaṇadhammato. Anattato abhinivisitvāti ‘‘sabbe saṅkhārā anattā’’ti vipassanaṃ paṭṭhapetvā. Anattato disvāti paṭhamaṃ saṅkhārānaṃ ‘‘anattā’’ti anattalakkhaṇaṃ paṭivijjhitvā. Anattato vuṭṭhātīti vuṭṭhānagāminivipassanāya anattākārato pavattāya maggavuṭṭhānaṃ pāpuṇāti. Asuññatattakārakānaṃ kilesānaṃabhāvāti attābhinivesapaccayānaṃ diṭṭhekaṭṭhānaṃ kilesānaṃ vikkhambhanato vipassanā suññatā nāma attasuññatāya yāthāvato gahaṇato. Nanu evaṃ vipassanāya saguṇato suññatā, na āgamanatoti nippariyāyato natthīti? Saccametaṃ nāmalābhe, na pana nāmadāneti nāyaṃ doso. Atha vā suttantakathā nāma pariyāyakathā, na abhidhammakathā viya nippariyāyāti bhiyyopi na koci doso.

Yasmā saguṇato, ārammaṇato ca nāmalābhe saṅkaro hoti ekasseva nāmantaralābhasambhavato. Āgamanato pana nāmalābhe saṅkaro natthi nāmantaralābhābhāvato, asambhavato ca, tasmā ‘‘aparo’’tiādi vuttaṃ. Nimittakārakakilesābhāvāti niccanimittādiggāhakapaccayānaṃ kilesānaṃ vikkhambhanato. Kāmañcāyaṃ vipassanā niccanimittādiṃ ugghāṭentī pavattati, saṅkhāranimittassa pana avissajjanato na nippariyāyato animittanāmaṃ labhatīti. Pariyāyena panetaṃ vuttaṃ. Tathā hi nippariyāyadesanattā abhidhamme maggassa animittanāmaṃ uddhaṭaṃ. Sutte ca –

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344; saṃ. ni. 

我来直译这段巴利文：
如是过去、未来轮回根本苦的观察，因为是厌离事的缘故，成为希求解脱的因缘的业自性慧是增上慧。世间戒等的增上戒等性是方便说，为显示无方便说故说"或一切"等。
"五门身"即五门中的身，即触等诸法的集合。身和它因修习而成为修习，故名身修习。因为漏尽者以证得最上道而断尽一切烦恼，从断尽之时起，由于完全无修习故，他们未来也无眼耳所识之法，更不用说不善法，因此五门身已善修习。故说"漏尽者即...善修习"。不像其他人那样软弱，因为令人软弱的烦恼已完全断尽。
观慧是见无上，因为依无常观等完全见诸行。道是行道无上，因为无更上的行道。果是解脱无上，因为不动摇。或说果是见无上，因为即使整天也能亲见涅槃而转起。涅槃是解脱无上，因为超离一切有为法。取见为作用义而说涅槃是见无上，显示说"因为无有比此更上当见者"。无有比此更上故为无上，无上即是无上性，故说"最上最胜"。
"其余"即已说之余，依五分法和四分法的三种定，应知以此三定之名在经中也有五分法。其中应说的内容在《胜义宝函》《清净道论注》中已说，故应依彼处所说方法而知。
从此得名为得名，从彼得名。"自性"即自相。"所缘"即所缘法。"以无我入定"即开始"一切行无我"的观察。"见无我"即首先通达诸行的"无我"无我相。"从无我出起"即以无我行相转起的出起观达到道出起。"无空性作者烦恼"即因遮遣我执缘的见一处烦恼故，观为空性，因为如实取空无我性。难道如此观慧从自性得空性名，而不从得名得空性名，故无方便说耶？这在得名上是真实的，但在命名上则无过失。或者说经的说法是方便说，不像论的说法是无方便说，故更无过失。
因为从自性和所缘得名时会有混乱，因为可能有一法得多名。但从得名得名时则无混乱，因为无得别名的可能，也不会发生，故说"另一"等。"无相作烦恼"即因遮遣执取常相等缘的烦恼。虽然此观转起时拔除常相等，但因不舍诸行相，故不以无方便说得无相名，这是方便说。如是在无方便说的论中举出道的无相名。经中说：
"当修无相，应断慢随眠；
由慢现观故，寂静而行。";

1.212);

Animittapariyāyo āgato. Paṇidhikārakakilesābhāvāti sukhapaṇidhiādipaccayānaṃ kilesānaṃ vikkhambhanato.

Rāgādīhi suññattāti samucchedavasena pajahanato rāgādīhi vivittattā. Rāgādayo eva rāganimittādīni. Purimuppannā hi rāgādayo parato uppajjanakarāgādīnaṃ kāraṇaṃ hoti. Rāgādayo eva tathā paṇidhānassa paccayabhāvato rāgapaṇidhiādayo. Nibbānaṃ visaṅkhārabhāveneva sabbasaṅkhāravinissaṭattā rāgādīhi suññaṃ, rāgādinimittapaṇidhivirahitañcāti daṭṭhabbaṃ. Ettha ca saṅkhārupekkhā sānulomā vuṭṭhānagāminivipassanā, sā suññato vipassantī ‘‘suññatā’’ti vuccati, dukkhato passantī taṇhāpaṇidhisosanato ‘‘appaṇihitā’’ti. Sā maggādhigamāya āgamanapaṭipadāṭhāne ṭhatvā maggassa ‘‘suññataṃ animittaṃ appaṇihita’’nti nāmaṃ deti. Āgamanato ca nāme laddhe saguṇato ca ārammaṇato ca nāmaṃ siddhameva hoti, na pana saguṇārammaṇehi nāmalābhe sabbattha āgamanato nāmaṃ siddhaṃ hotīti paripuṇṇanāmasiddhihetuttā, ‘‘saguṇārammaṇehi sabbesampi nāmattayayogo, na āgamanato’’ti vavatthānakarattā ca nippariyāyato āgamanatova nāmalābho padhānaṃ, na itarehi, pariyāyato pana tidhā nāmalābho icchitabboti aṭṭhakathāyaṃ ‘‘tividhā kathā’’tiādinā ayaṃ vicāro katoti daṭṭhabbaṃ.

Sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo. Tenāha ‘‘tiṇṇaṃ sucaritānaṃ vasena veditabbo’’ti.

Munino etānīti moneyyāni. Yehi dhammehi ubhayahitamunanato muni nāma hoti, te evaṃ vuttāti āha ‘‘munibhāvakarā moneyyapaṭipadā dhammā’’ti. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ, ‘‘atthi imasmiṃ kāye kesā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; 3.153; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 

我来直译这段巴利文：
无相的方便说已来。"无愿作烦恼"即因遮遣乐愿等缘的烦恼。
"空离贪等"即因以断除方式断，故远离贪等。贪等即是贪相等。因为先生起的贪等成为后生起贪等的因。贪等即是贪愿等，因为是如是愿的缘。应知涅槃以无为性故超离一切有为，故空离贪等，远离贪等相及愿。此中行舍智随顺出起观，从空观察故称"空"，从苦观察故因干枯爱愿称"无愿"。它住于趣向道的得名基础，给道以"空、无相、无愿"之名。当从得名得名时，从自性和所缘得名也随之成就，但从自性和所缘得名时，不是一切处都能从得名得名，因为是圆满得名的因，因为确定"从自性和所缘三名皆相应，而非从得名"，故以无方便说从得名得名为主，非从其他，但以方便说应许三种得名，应知注释书中以"三种说法"等作此考察。
"清净性"即因远离烦恼不净而清净、无染污性。故说"应依三善行而知"。
"牟尼的这些"即牟尼法。由于以这些法双方利益思量故称为牟尼，如是说它们，故说"成就牟尼性的牟尼行道诸法"。其中因为身不应作者不作，应作者则作，如"此身中有发"等。

3.1; netti. 47) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanaṃ, tathā parijānanavasena pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti cāti sabbe ete kāyamukhena pavattā moneyyapaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ ‘‘tividhakāyaduccaritassa pahāna’’ntiādinā pāḷi āgatā. Sesadvayepi eseva nayo. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassa vācāya samudayādito parijānanaṃ vācāpariññā. Ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manopariññāti ayameva viseso.

Ayanti ito sampattiyoti āyo, kusalānaṃ dhammānaṃ abhibuddhīti āha ‘‘āyoti vuḍḍhī’’ti. Apenti sampattiyo etenāti apāyo, kusalānaṃ dhammānaṃ hānīti āha ‘‘apāyoti avuḍḍhī’’ti. Tassa tassāti āyassa ca apāyassa ca. Kāraṇaṃ upāyo upeti upagacchati etena āyo, apāyo cāti. Tattha duvidhā vuḍḍhi anatthahānito, atthuppattito ca, tathā avuḍḍhi atthahānito, anatthuppattito ca. Tesaṃ pajānanāti tesaṃ āyāpāyasaññitānaṃ yathāvuttappabhedānaṃ vuḍḍhiavuḍḍhīnaṃ yāthāvato pajānanā. Kosallaṃ kusalatā nipuṇatā. Tadubhayampi pāḷivaseneva dassetuṃ ‘‘vuttañheta’’ntiādi vuttaṃ.

Tattha idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattinirodhesu, kusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ āyakosallaṃ nāma vuccati. Idāni apāyakosallampi pāḷivaseneva dassetuṃ ‘‘tattha katama’’ntiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ kusaladhammānaṃ anuppajjananirujjhanesu, akusaladhammānañca uppattibhiyyobhāvesu paññā, idaṃ apāyakosallaṃ nāma vuccatīti. Etthāhaāyakosallaṃ tāva paññā hotu, apāyakosallaṃ kathaṃ paññā nāma jātāti evaṃ maññati ‘‘apāyuppādanasamatthatā apāyakosallaṃ nāmā’’ti, taṃ pana tassa matimattaṃ. Paññavā eva hi ‘‘mayhaṃ evaṃ manasi karoto anuppannā kusalā dhammā nuppajjanti, uppannā nirujjhanti. Anuppannā akusalā dhammā uppajjanti, uppannā vaḍḍhantī’’ti pajānāti, so evaṃ ñatvā anuppanne akusale dhamme na uppādeti, uppanne pajahati. Anuppanne kusale dhamme uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā evāti. Sabbāpīti āyakosallapakkhikāpi apāyakosallapakkhikāpi. Tatrupāyāti tatra tatra karaṇīye upāyabhūtā.

Tassa tikicchanatthanti accāyikassa kiccassa, bhayassa vā pariharaṇatthaṃ ṭhānuppattiyakāraṇajānanavasenevāti ṭhāne taṅkhaṇe eva uppatti etassa atthīti ṭhānuppattikaṃ, ṭhānaso uppajjanakakāraṇaṃ, tassa jānanavaseneva.

Majjanākāravasena pavattamānāti attano vatthuno madanīyatāya madassa āpajjanākārena pavattamānā uṇṇatiyo. Nirogoti arogo. Mānakaraṇanti mānassa uppādanaṃ. Yobbane ṭhatvāti yobbane patiṭṭhāya, yobbanaṃ apassāyāti attho. Sabbesampi jīvitaṃ nāma maraṇapabhaṅguraṃ dukkhānubandhañca, tadubhayaṃ anoloketvā, pabandhaṭṭhitipaccayā sulabhatañca nissāya uppajjanakamado jīvitamadoti dassetuṃ ‘‘ciraṃ jīvi’’ntiādi vuttaṃ.


我来直译这段巴利文：
如"身中有发"等所说的了知称为身的所缘，如实遍知身的生起、灭没、味、患、出离，依如是遍知而转起的观道，由此断除对身的欲贪，止息身行而得定，这一切依身门而转起的牟尼行道诸法称为身牟尼法。因此为显示此义，经文以"断除三种身恶行"等而来。其余两种也是这个道理。其中关于激发语和声语而转起的慧是语所缘智。从语的生起等遍知是语遍知。缘八十一种世间心而转起的智是意所缘智。从其生起等遍知是意遍知，这是差别。
"增益"即从此得利益为增益，即善法的增长，故说"增益即增长"。由此失去利益为损减，即善法的减损，故说"损减即不增长"。"彼彼"即增益和损减。方便即由此趣向增益和损减。其中增长有二种：从无益的减损和有益的生起。同样不增长有二种：从有益的减损和无益的生起。"了知彼等"即如实了知所说增长不增长种类的名为增益损减者。善巧即善能、精通。为以经文显示此二者故说"此即所说"等。
其中"这称为"即于这些不善法的不生与灭，善法的生起与增长的慧，这称为增益善巧。现在为以经文显示损减善巧故说"其中何为"等。其中"这称为"即于这些善法的不生与灭，不善法的生起与增长的慧，这称为损减善巧。这里有人问：增益善巧且是慧，损减善巧如何称为慧？如是认为"能生损减是损减善巧"，但这只是他的想法。只有有慧者才能了知"我如是作意时，未生善法不生，已生则灭。未生不善法生起，已生则增长"。他如是知已，不生未生的不善法，断已生者。生起未生的善法，令已生者修习圆满。如是损减善巧也是慧。"一切"即包括增益善巧分和损减善巧分。"彼处方便"即于彼彼所作成为方便。
"为其治疗"即为了除去紧急事务或危险，只依知道即时生起的因缘，即于此刻有生起故为即时生起，即立即生起的因缘，只依了知此。
"以醉态方式转起"即依自身对象的令人陶醉性而以染着醉态方式转起的傲慢。"无病"即健康。"造作慢"即生起慢。"住于青春"即依靠青春，即倚仗青春之义。为显示一切生命都是死亡易坏且伴随苦的，不观察此二者，而依相续住立因缘的易得而生起的醉态为生命醉，故说"长寿"等。


Adhipati vuccati jeṭṭhako, issaroti attho. Tato adhipatito āgataṃ ādhipateyyaṃ. Kiṃ taṃ? Pāpassa akaraṇaṃ. Tenāha ‘‘ettakomhī’’tiādi. Tattha sīlādayo lokiyā eva daṭṭhabbā, tasmā vimuttiyāti lokiyavimuttiyā. Jeṭṭhakanti issaraṃ, garunti attho. Ettha ca attānaṃ, dhammañca adhipatiṃ katvā pāpassa akaraṇaṃ hiriyā vasena veditabbaṃ. Lokaṃ adhipatiṃ katvā akaraṇaṃ ottappassa vasena.

Kathāvatthūnīti kathāya pavattiṭṭhānāni. Yasmā tehi vinā kathā nappavattati, tasmā ‘‘kathākāraṇānī’’ti vuttaṃ. Addhāna-saddassa attho heṭṭhā vutto eva, so panatthato dhammappavattimattaṃ . Dhammā cettha khandhā eva, tabbinimuttā ca tesaṃ gati natthīti āha ‘‘atītaṃ dhammaṃ, atītakkhandheti attho’’ti. Ayañca addhā nāma disādi viya atthato dhammappavattiṃ upādāya paññattimattaṃ, na upādā na bhūtadhammoti tamatthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

‘‘Tamavijjhanaṭṭhena viditakaraṇaṭṭhenā’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘pubbenivāsā’’tiādi vuttaṃ. Pubbenivāsanti pubbe nivutthakkhandhe. Tamanti mohatamaṃ. Vijjhatīti vihanati, pajahatīti attho. Teneva ca paṭicchādakatamavijjhanena pubbenivāsañca viditaṃ pākaṭaṃ karotīti vijjāti. Tanti cutūpapātaṃ.

Upapattidevavisesabhāvāvaho vihāroti katvā dibbo vihāro. Nanu evaṃ aññamaññānampi dibbavihārabhāvo āpajjatīti? Na tāsaṃ sattesu hitūpasaṃhārādivasena pavattiyā savisesaṃ niddosaṭṭhena, seṭṭhaṭṭhena ca brahmavihārasamaññāya niruḷhabhāvato. Suvisuddhito paṭipakkhasamucchindanavasena araṇīyato pattabbato, ariyabhāvappattiyā vā anantaraṃ ariyo. Ariyānaṃ ayanti vā ariyo vihāro.

Sesaṃ heṭṭhā vuttanayameva.

Tikavaṇṇanā niṭṭhitā.

Catukkavaṇṇanā



我来直译这段巴利文：
"增上"称为最胜、主宰之义。从增上而来称为增上性。是什么？即不作恶。故说"我如是"等。其中戒等应视为世间法，因此"解脱"即世间解脱。"最胜"即主宰，意为尊重。此中以自己和法为增上而不作恶，应依惭的力量而知。以世间为增上而不作，依愧的力量。
"论事"即谈论的所依处。因为离此谈论不能进行，故说"谈论因"。"时分"一词的意义前已说过，其义理即是法的转起而已。此中诸法即是诸蕴，离此之外它们无有行处，故说"过去法，即过去蕴之义"。这个时分如方位等，就义理说依法转起而施设而已，不是所依非实法，为显示此义故说"又"等。
"以穿透暗义、以令知义"，为开显此简略所说义故说"宿住"等。"宿住"即前世所住诸蕴。"暗"即愚痴暗。"穿透"即破除，意为断舍。正因如此穿透遮蔽之暗，令宿住明显显著，故为明。"彼"即死生。
因为能带来天的特殊生起状态的住处，故为天住。难道如此其他也成为天住吗？不是，因为它们对众生以利益摄受等方式转起，以特殊无过失义和最胜义而成为梵住之名。因为极清净，以断除对治方式应到达，或因得圣性之后而成为圣。或为圣者所行故为圣住。
其余如前所说方法。
三法解释竟。
四法解释

306.Pubbeti heṭṭhā mahāsatipaṭṭhānavaṇṇanāyaṃ.

Yo chandoti yo chandiyanavasena chando. Chandikatāti chandabhāvo, chandikaraṇākāro vā. Kattukamyatāti kattukāmatā. Kusaloti cheko kosallasambhūto . Dhammacchandoti sabhāvacchando. Ayañhi chando nāma taṇhāchando, diṭṭhichando, vīriyachando, dhammacchandoti bahuvidho. Idha kattukamyatākusaladhammacchando adhippeto. Chandaṃ janetīti taṃ chandaṃ uppādeti. Taṃ pavattento hi janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ pavatteti. Cittaṃ upatthambhetīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni padāni uppādanāsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. Vitthāraṃ pariharanto ‘‘ayamettha saṅkhepo’’tiādimāha.

Chandaṃ nissāyāti ‘‘chandavato cetosamādhi hoti, mayhaṃ evaṃ hotī’’ti evaṃ chandaṃ nissāya chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā pavatto samādhi chandasamādhi. Padhānabhūtāti padhānajātā, padhānabhāvaṃ vā pattā. Saṅkhārāti catukiccasādhakaṃ sammappadhānavīriyaṃ vadati. Tehi dhammehīti yathāvuttasamādhivīriyehi upetaṃ sampayuttaṃ. Iddhiyā pādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena ‘‘iddhī’’ti saṅkhyaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ. Yasmā purimā iddhi pacchimāya iddhiyā pādo pādakaṃ padaṭṭhānaṃ hoti, tasmā ‘‘iddhibhūtaṃ vā pāda’’nti ca vuttaṃ. Sesesupīti dutiyaiddhipādādīsu. Kāmañcettha janavasabhasuttepi iddhipādavicāro āgato, sopi saṅkhepato evāti āha ‘‘vitthāro pana…pe… dīpito’’ti.



我来为您直译这段巴利文：
306.先前在《大念处经注》中。
"欲望"即以欲求方式的欲望。"欲性"即欲望的状态，或是造作欲望的形态。"欲作"即欲求去做。"善巧"即熟练、源于技能。"法欲"即本性之欲。此处的欲有多种：贪欲、见欲、精进欲、法欲。这里指的是欲作、善巧、法欲。"生起欲"即使那欲生起。确实，使之运转即是生起。"作精进"即作努力、奋进。"发起精进"即运转身心的精进。"支撑心"即以俱生的精进提升心。"精勤"即作主要的精进。这些词依次应当与生起、习行、修习、多作、持续作结合。为避繁琐而说"此中略说"等。
"依止欲"即"具欲者有心定，我如是"，如此依止欲，以欲为主导、为首、为先导而转起的定即是欲定。"成为主导"即成为主要，或达到主要状态。"行"即说成就四种作用的正精进。"以彼诸法"即以所说的定与精进相应。"神足"即以成就意义上的成就义，或以"众生依此成就、增长、达到卓越"此义，称为"神通"的近行定等善心相应的欲定精进行的立足处义。因为前神通是后神通的基础、立足点、根据，所以也说"或成为神通之足"。"其余诸处"即在第二神足等处。虽然在《阇那婆塞经》中也有神足的探讨，那也是略说，所以说"详细......等......已说明"。

307.Diṭṭhadhammo vuccati paccakkhabhūto attabhāvoti āha ‘‘imasmiṃyeva attabhāve’’ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena viharaṇatthāya. Phalasamāpattijhānānīti cattāripi phalasamāpattijhānāni. Aparabhāgeti āsavakkhayādhigamato aparabhāge. Nibbattitajjhānānīti adhigatarūpārūpajjhānāni.

Sūriyacandapajjotamaṇiādīnanti pajjotaggahaṇena padīpaṃ vadati. Ādi-saddena ukkāvijjulatādīnaṃ saṅgaho. Ālokoti manasi karotīti sūriyacandālokādiṃ divā, rattiñca upaladdhaṃ yathāladdhavaseneva manasi karoti citte ṭhapeti. Tathāva naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakaṃ. So āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeti divā viya vigatathinamiddho hoti. Tenāha ‘‘yathā divā tathā ratti’’nti. Yathā rattiṃ āloko diṭṭhoti yathā rattiyā candālokādiāloko diṭṭho upaladdho. Evameva divā manasi karotīti rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapeti. Apihitenāti thinamiddhapidhānena na pihitena. Anaddhenāti asañchāditena. Saobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabbāyaṃ āloko ñāṇasamuṭṭhāno vāti. Ñāṇadassanapaṭilābhatthāyāti dibbacakkhuñāṇapaṭilābhatthāya. Dibbacakkhuñāṇañhi rūpagatassa dibbassa, itarassa ca dassanaṭṭhena idha ‘‘ñāṇadassana’’nti adhippetaṃ. ‘‘Ālokasaññaṃ manasi karotī’’ti ettha vuttaāloko thinamiddhavinodanaāloko. Parikammaālokoti dibbacakkhuñāṇāya parikammakaraṇavasena pavattitaāloko. Tattha purimassa vasena ‘‘khīṇāsavassā’’ti visesetvā vuttaṃ. Tassa hi thinamiddhaṃ suppahīnaṃ hoti, na aññesaṃ. Dutiyassa vasena ‘‘tasmiṃ vā āgatepī’’tiādi vuttaṃ. Tattha tasminti dibbacakkhuñāṇe. Āgatepīti paṭiladdhepi. Anāgatepīti appaṭiladdhepi. Yasmā tathārūpassa pādakajjhānasseva vasena parikammaālokassa sambhavo, yato taṃ parisuddhapariyodātatādiguṇavisesupasaṃhitaṃ, tasmā āha ‘‘pādaka…pe… bhāvetīti vutta’’nti.

Sattaṭṭhānikassāti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādinā (dī. ni. 1.214; 2.69; ma. ni. 

我来为您直译这段巴利文：
307.现法被称为现实存在的自身，所以说"在此生中"。"为安乐住"即为无烦恼而住于无染之乐。"果定禅"即四种果定禅。"后分"即在漏尽证得之后的时分。"所生禅"即已证得的色无色禅。
"日月光明宝等"中，以"光明"一词说灯。"等"字包含火把、闪电等。"作意光明"即对日月光明等，于昼夜所得到的，如实作意、安置于心。如此作意它，如同善修光明遍的遍光一样，随欲随量。那光明在夜间现起，由此建立昼想，如同白天一样远离昏沉睡眠。因此说"如昼如夜"。"如夜见光明"即如夜间所见、所得的月光等光明。"如是于昼作意"即如夜间所见相，于昼间作意、安置那光明于心中。"无覆"即无昏沉睡眠所覆。"无遮"即无遮蔽。"有光辉"即有智慧光辉。无论是去除昏沉睡眠的光明，还是遍处光明，或是准备光明，或是随烦恼光明，这一切光明都是由智慧生起的。"为得智见"即为得天眼智。因为天眼智对于天界色和其他的见义，这里意指"智见"。在"作意光明想"中所说的光明是去除昏沉睡眠的光明。"准备光明"即为得天眼智而作准备所生起的光明。其中依前者而特别说"漏尽者"。因为他的昏沉睡眠已善断除，其他人则不然。依后者而说"于彼已得"等。其中"于彼"即于天眼智。"已得"即已获得。"未得"即未获得。因为如是的基础禅才能生起准备光明，由此具足清净、光洁等功德殊胜，所以说"已说......等......修习基础"。
"七处"即如"于前进后退正知而作"等。

1.102) vuttassa sattaṭṭhānikassa. Satipi sekkhānaṃ pariññātabhāve ekantato pariññātavatthukā nāma arahanto evāti vuttaṃ ‘‘khīṇāsavassa vatthu viditaṃ hotī’’tiādi. Vatthārammaṇaviditatāyāti vatthuno, ārammaṇassa ca yāthāvato viditabhāvena. Yathā hi sappapariyesanaṃ carantena tassa āsaye vidite sopi vidito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi, ārammaṇe ca vidite ādikammikassapi vedanā viditā eva hoti salakkhaṇato, sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā, pageva pariññātavatthukassa khīṇāsavassa. Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti. Tenāha ‘‘evaṃ vedanā uppajjantī’’tiādi. Nidassanamattañcetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇanti dassento ‘‘na kevala’’ntiādimāha , tena avasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.

Idāni na kevalaṃ khaṇato eva, atha kho paccayatopi aniccāditopi na kevalaṃ khīṇāsavānaṃyeva vasena, atha kho ekaccānaṃ sekkhānampi vasena vedanādīnaṃ viditabhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhī hi uppādo atthibhāvavācakopi hotīti tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave vedanāya uppādo hotīti attho. Avijjādīhi atītakālikādīhi tesaṃ sahakāraṇabhūtāni uppādādīnipi gahitānevāti veditabbaṃ. Vedanāya pavattipaccayesu phassassa balavabhāvato so eva gahito ‘‘phassasamudayā’’ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena vatthārammaṇādīnipi gahitāneva hontīti sabbassāpi vedanāya anavasesato paccayato udayadassanaṃ vibhāvitanti daṭṭhabbaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā khaṇavasena udayadassanamāha. Uppajjati etasmāti uppādo, uppajjanaṃ uppādoti paccayalakkhaṇaṃ, khaṇalakkhaṇañca ubhayaṃ ekajjhaṃ gahetvā āha ‘‘evaṃ vedanāya uppādo vidito hotī’’ti.

Aniccato manasi karototi vedanā nāmāyaṃ anaccantikatāya ādiantavatī udayabbayaparicchinnā khaṇabhaṅgurā tāvakālikā, tasmā ‘‘aniccā’’ti aniccato manasi karoto. Tassā khayato, vayato ca upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. Dukkhato manasi karototi aniccattā eva vedanā udayabbayapaṭipīḷitatāya, dukkhamatāya, dukkhavatthutāya ca ‘‘dukkhā’’ti manasi karoto bhayato bhāyitabbato tassā upaṭṭhānaṃ viditaṃ pākaṭaṃ hotīti. Tathā aniccattā, dukkhattā eva ca vedanā attarahitā asārā nissārā avasavattinī tucchāti vedanaṃ anattato manasi karoto suññato rittato asāmikato upaṭṭhānaṃ viditaṃ pākaṭaṃ hoti. ‘‘Khayato’’tiādi vuttasseva atthassa nigamanaṃ. Tasmā vedanaṃ khayato bhayato suññato jānātīti atthavasena vibhattipariṇāmo veditabbo. Avijjānirodhā vedanānirodhoti aggamaggena avijjāya anuppādanirodhato vedanāya anuppādanirodho hoti paccayābhāve abhāvato. Sesaṃ samudayavāre vuttanayānusārena veditabbaṃ. Idha samādhibhāvanāti sikhāppattā ariyānaṃ vipassanāsamādhibhāvanā. Tassā pādakabhūtā jhānasamāpatti veditabbā.

Vuttanayameva mahāpadāne (dī. ni. 2.62).



我来为您直译这段巴利文：
在"七处"中所说的七处。虽然有学圣者也有遍知，但唯有阿罗汉才是完全遍知诸事者，所以说"漏尽者知明所缘"等。"知明事与所缘"即如实了知事物与所缘。如同寻找蛇者，若知其住处，由咒药力量易于捕捉故，即知彼蛇。如是，对于初学者，若知vedanā（受）所依之事及所缘，由于易于把握其自相和共相，受即为所知，更何况是遍知诸事的漏尽者。对他而言，在生时、住时、灭时，受都是明白显现的。因此说"如是受生起"等。这只是举例，即经中所说的受、想、寻的把握，所以说"不仅"等，由此显示余下一切法也都从生起等为所知。
现在不仅从刹那，也从缘及无常等，不仅就漏尽者而言，也就某些有学圣者而言，显示受等为所知，所以说"又"等。其中"由无明集"即由无明生起、存在之义。因为生起与灭相违，也表示存在，所以当前世无明存在时，此世受即生起，是此义。应知无明等过去等及其俱有因的生起等也都包含在内。在受的转起诸缘中，触最有力，所以说"由触集"。当取彼时，由转起因的共相，事、所缘等也都包含在内，应见这显示了受的一切因缘无余的生起。以"生相"等说明从刹那的生起。从此生起为生起，生起为生起，说明因相和刹那相两者合说"如是受的生起为所知"。
"作意无常"即此受因非恒常故有始有终，为生灭所限，刹那破坏，暂时存在，所以作意"无常"。对他而言，从灭与坏现起为所知、明显。"作意苦"即因无常故为生灭所逼迫，有苦性，为苦事，所以作意"苦"，从可怖畏处，对他而言现起为所知、明显。如是，因无常、苦故，受无我，无实质，无精要，不自在，空虚，所以作意受为无我，从空、虚、无主现起为所知、明显。"从灭"等是对已说义的总结。所以应知依义理转变格位为"知受从灭、从怖畏、从空"。"由无明灭故受灭"即由无上道使无明不生灭故，受不生灭，因为无因则无果。其余应依集说的方法了知。这里"修定"即圣者们达到顶点的观定修习。应知那是以禅定为基础。
在《大本经》中已说此法。

308.Pamāṇaṃ aggahetvāti asubhabhāvanā viya padesaṃ aggahetvā. Ekasmimpi satte pamāṇāggahaṇena anavasesapharaṇena. Natthi etāsaṃ gahetabbaṃ pamāṇanti hi appamāṇā, appamāṇā eva appamaññā.

Apassayitabbaṭṭhena apassenāni, idha bhikkhu yāni apassāya tisso sikkhā sikkhituṃ samattho hoti, tesameva adhivacanaṃ. Tāni panetāni paccayānaṃ saṅkhāya sevitā adhivāsanakkhanti, vajjanīyavajjanaṃ, vinodetabbavinodanañca. Tenāha ‘‘saṅkhāyekaṃ adhivāsetī’’tiādi . Tattha sammadeva khāyati upaṭṭhāti paṭibhātīti saṅkhā, ñāṇanti āha ‘‘saṅkhāyāti ñāṇenā’’ti. Saṅkhāya sevitā nāma yaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tassa sevanāti āha ‘‘sevitabbayuttakameva sevatī’’ti. Adhivāsanādīsupi eseva nayo. Anto pavisitunti abbhantare attano citte pavattituṃ na deti.

Ariyavaṃsacatukkavaṇṇanā

309.Vaṃsa-saddo ‘‘piṭṭhivaṃsaṃ atikkamitvā nisīdatī’’tiādīsu dvinnaṃ dvinnaṃ gopānasīnaṃ sandhānaṭṭhāne ṭhapetabbadaṇḍake āgato.

‘‘Vaṃso visālova yathā visatto,

Puttesu dāresu ca yā apekkhā;

Vaṃse kaḷīrova asajjamāno,

Eko care khaggavisāṇakappo’’tiādīsu. (apa. 1.1.94);

Akaṇḍake. ‘‘Bherisaddo mudiṅgasaddo vaṃsasaddo kaṃsatāḷasaddo’’tiādīsu tūriyavisese, yo ‘‘veṇū’’ tipi vuccati. ‘‘Abhinnena piṭṭhivaṃsena mato hatthī’’tiādīsu hatthiādīnaṃ piṭṭhivemajjhe padese. ‘‘Kulavaṃsaṃ ṭhapessāmī’’tiādīsu (dī. ni. 3.267) kulavaṃse. ‘‘Vaṃsānurakkhako paveṇīpālako’’tiādīsu (visuddhi. 1.42) guṇānupubbiyaṃ guṇānaṃ pabandhappavattiyaṃ. Idha pana catupaccayasantosabhāvanārāmatāsaṅkhātaguṇānaṃ pabandhe daṭṭhabbo. Tassa pana vaṃsassa kulanvayaṃ, guṇanvayañca nidassanavasena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha khattiyavaṃsoti khattiyakulanvayo . Eseva nayo sesapadesupi. Samaṇavaṃso pana samaṇatanti samaṇapaveṇī. Mūlagandhādīnanti ādi-saddena yathā sāragandhādīnaṃ saṅgaho, evamettha gorasādīnampi saṅgaho daṭṭhabbo. Dutiyena pana ādi-saddena kāsikavatthasappimaṇḍādīnaṃ. Ariya-saddo amilakkhūsupi manussesu vattati, yesaṃ pana nivāsanaṭṭhānaṃ ‘‘ariyaṃ āyatana’’nti vuccati. Yathāha ‘‘yāvatā, ānanda, ariyaṃ āyatana’’nti (dī. ni. 2.152; udā. 76) lokiyasādhujanesupi ‘‘ye hi vo ariyā parisuddhakāyakammantā…pe… tesaṃ ahaṃ aññataro’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
308.不取量即如不净修习一样不取部分。对一个有情也不取量而遍满无余。因为它们没有可取的量故为无量，无量即为无量心。
以依靠义为依止，这里比丘依靠它们能够修学三学，是它们的代名。这些即是思择所依之事、忍耐所忍、应避之避、应除之除。因此说"思择而忍耐一事"等。其中，完全显现、呈现、明了为思择，即智，所以说"思择即以智"。思择所依即依止什么使不善法减少、善法增长，那即是依止，所以说"只依止应依止的"。对忍耐等也是这个方法。"入内"即不让它在内心中转起。
圣种四法注释
309"种"字在"跨越脊梁而坐"等处，指在两个椽木相接处所置的横木。
在"如同附着的竹种，对子女妻子的期待，如竹芽不执着，独行如犀角"等处，指无节的。在"鼓声、小鼓声、笛声、铜锣声"等处，指乐器的种类，也称为"竹管"。在"死象脊梁未断"等处，指象等脊背中央处。在"我将建立家族传统"等处，指家族传统。在"守护传统、维护传承"等处，指功德相续、功德相传。这里应见为四资具知足、乐修习等功德的相续。为了以譬喻显示那传统的家族相续和功德相续，所以说"如"等。其中"刹帝利种"即刹帝利家族相续。其余词也是这样。但"沙门种"是沙门系统、沙门传承。"根香等"中，"等"字包含心材香等，这里也应见包含乳制品等。第二个"等"字包含迦尸布、醍醐等。"圣"字用于非边地人类中，他们的居住处称为"圣地"。如说："阿难，凡是圣地"。在世间善人中也用，如"凡是圣者，身业清净......我是其中之一"等。

1.35). Idha pana ye ‘‘ārakā kilesehī’’tiādinā laddhanibbacanā paṭividdhaariyasaccā, te eva adhippetāti dassetuṃ ‘‘ke pana te ariyā’’ti pucchaṃ katvā ‘‘ariyā vuccantī’’tiādi vuttaṃ.

Tattha ye mahāpaṇidhānakappato paṭṭhāya yāvāyaṃ kappo, etthantare uppannā sammāsambuddhā, te tāva sarūpato dassetvā tadaññepi sammāsambuddhe, paccekabuddhe, buddhasāvake ca saṅgahetvā anavasesato ariye dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha yāva sāsanaṃ na antaradhāyati, tāva satthā dharati eva nāmāti imameva bhagavantaṃ, ye cetarahi buddhasāvakā, te ca sandhāya paccuppannaggahaṇaṃ. Tasmiṃ tasmiṃ vā kāle te te paccuppannāti ce, atītānāgataggahaṇaṃ na kattabbaṃ siyā. Idāni yathā bhagavā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī’’ti chakkadesanāya (ma. ni. 3.420) aṭṭhahi padehi vaṇṇaṃ abhāsi, evaṃ mahāariyavaṃsadesanāya ariyānaṃ vaṃsānaṃ ‘‘cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṅkīyanti na saṅkīyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī’’ti (a. ni. 

我来为您直译这段巴利文：
这里是以"远离烦恼"等得到词义解释，已通达圣谛者为所指，为显示这点，提出"谁是圣者"的问题后说"圣者是"等。
其中，首先显示从大誓愿劫以来直到此劫期间所出现的诸正等觉者的本相，然后为了显示包括其他正等觉者、独觉者、佛弟子等一切圣者无余，所以说"又"等。其中，只要教法未灭，导师就仍然住世，所以现在这位世尊和现在的佛弟子们，称为"现在"。若在各个时期他们都是现在的话，就不应该说过去未来。现在如世尊说："诸比丘，我将为你们说法，初善、中善、后善，有义有文，显示完全圆满清净的梵行，即是六六法"，以八句赞叹六法教说。如是对大圣种教说中圣者之种说："诸比丘，此四圣种是最上、久知、传统、古来、未杂染、前所未杂染、现在不杂染、将来不会杂染、不为沙门、婆罗门、智者所诃责"。

4.28) yehi navahi padehi vaṇṇaṃ abhāsi, tāni tāva ānetvā thomanāvaseneva vaṇṇento ‘‘te kho panete’’tiādimāha. Aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato, seṭṭhabhāvasādhanato ca. Dīgharattaṃ pavattāti jānitabbā rattaññūhi, buddhādīhi tehi ca tathā anuṭṭhitattā. Vaṃsāti jānitabbā buddhādīnaṃ ariyānaṃ vaṃsāti jānitabbā. Porāṇāti purātanā. Na adhunuppattikāti na adhunātanā. Asaṃkiṇṇāti na khittā na chaḍḍitā. Tenāha ‘‘anapanītā’’ti. Na apanītapubbāti na chaḍḍitapubbā tissannaṃ sikkhānaṃ paripūraṇūpāyabhāvato na paricattapubbā. Tato eva idānipi na apanīyanti, anāgatepi na apanīyissanti. Ye dhammasabhāvassa vijānaneva viññū samitapāpasamaṇā ceva bāhitapāpabrāhmaṇā ca, tehi appaṭikuṭṭhā appaṭikkhittā. Ye hi na paṭikkositabbā, te aninditabbā agarahitabbā. Apariccajitabbatāya appaṭikkhipitabbā hontīti.

Santuṭṭhoti ettha yathādhippetasantosameva dassento ‘‘paccayasantosavasena santuṭṭho’’ti vuttaṃ. Jhānavipassanādivasenapi idha bhikkhuno santuṭṭhatā hotīti. Itarītarenāti itarena itarena. Itara-saddoyaṃ aniyamavacano, dvikkhattuṃ vuccamāno yaṃkiñci-saddehi samānattho hotīti vuttaṃ ‘‘yena kenacī’’ti. Svāyaṃ aniyamavācitāya eva yathā thūlādīnaṃ aññataravacano, evaṃ yathāladdhādīnampi aññataravacanoti tattha dutiyapakkhasseva idha icchitabhāvaṃ dassento ‘‘atha kho’’tiādimāha . Nanu ca yathāladdhādayopi thūlādayo eva? Saccametaṃ, tathāpi atthi viseso. Yo hi yathāladdhesu thūlādīsu santoso, so yathālābhasantoso eva, na itaro. Na hi so paccayamattasannissayo icchito, atha kho attano kāyabalasāruppabhāvasannissayopi. Thūladukādayo ca tayopi cīvare labbhanti. Majjhimo catupaccayasādhāraṇo, pacchimo pana cīvare, senāsane ca labbhatīti daṭṭhabbaṃ. ‘‘Ime tayo santose’’ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Ye hi parato gilānapaccayaṃ piṇḍapāte eva pakkhipitvā cīvare vīsati, piṇḍapāte pannarasa, senāsane pannarasāti samapaṇṇāsasantosā vuccanti, te sabbepi yathārahaṃ imesu eva tīsu santosesu saṅgahaṃ samosaraṇaṃ gacchantīti.


我来为您直译这段巴利文：
以这九句赞叹，首先引述并以称赞方式解说其义，所以说"此等"等。"最上"即应知是一切传统中最殊胜，因为成就最殊胜性。"久知"即应知是长时相传，因为佛等如是修习。"传统"即应知是佛等圣者的传统。"古来"即古老的，"非近时生"即非现代的。"未杂染"即未被抛弃、未被舍弃，所以说"未被除去"。"前所未杂染"即前所未舍弃，因为是完成三学的方法而未曾被放弃。由此现在也不被除去，未来也不会被除去。不被"知法本性的智者"即止息恶的沙门和除恶的婆罗门所诃责、所排斥。因为不应被排斥的即是不应被责难、不应被呵责。因为不应放弃故不应排斥。
"知足"中，为显示所意指的知足，所以说"依资具知足而知足"。这里比丘的知足也依禅定、观智等。"以任何"即以这个那个。此"其他"字表示不确定，重复两次与"任何"字同义，所以说"以任何"。这不确定性既表示粗等的任一，也表示随所得等的任一，为显示这里只要求后一类，所以说"然而"等。难道随所得等不就是粗等吗？这是事实，但仍有差别。因为对随所得的粗等知足，那只是随所得知足，不是其他。因为所要的不只是依资具而已，还依自身体力适宜。粗等三种在衣服中可得。中等通于四资具，最后则在衣服和住处中可得。"此三种知足"是就总括而言。因后面把药品包含在食物中后说衣服二十种，食物十五种，住处十五种，共五十种知足，这一切都随宜摄入这三种知足中。


Cīvaraṃ jānitabbanti ‘‘idaṃ nāma cīvaraṃ kappiya’’nti jātito cīvaraṃ jānitabbaṃ. Cīvarakkhettanti cīvarassa uppattikkhettaṃ. Paṃsukūlanti paṃsukūlacīvaraṃ, paṃsukūlalakkhaṇappattaṃ cīvaraṃ jānitabbanti attho. Cīvarasantosoti cīvare labbhamāno sabbo santoso jānitabbo.Cīvarapaṭisaṃyuttāni dhutaṅgāni jānitabbāni, yāni tosanto cīvarasantosena sammadeva santuṭṭho hotīti. Khomakappāsikakoseyyakambalasāṇabhaṅgāni khomādīni. Tattha khomaṃ nāma khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, tathā sesānipi. Sāṇanti sāṇavākasuttehi katacīvaraṃ. Bhaṅganti pana khomasuttādīni sabbāni ekaccāni vomissetvā katacīvaraṃ. ‘‘Bhaṅgampi vākamayamevā’’ti keci. Chāti gaṇanaparicchedo. Yadi evaṃ ito aññā vatthajāti natthīti? No natthi, sā pana etesaṃ anulomāti dassetuṃ ‘‘dukūlādīnī’’tiādi vuttaṃ. Ādi-saddena paṭṭuṇṇaṃ, somārapaṭṭaṃ, cīnapaṭṭaṃ , iddhijaṃ, devadinnanti etesaṃ saṅgaho. Tattha dukūlaṃ sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃ paṭṭuṇṇaṃ. ‘‘Paṭṭuṇṇaṃ koseyyaviseso’’ti hi amarakose vuttaṃ. Somāradese, cīnadese ca jātavatthāni somāracīnapaṭṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattaṃ cīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesameva anulomañca. Devatāhi dinnaṃ cīvaraṃ devadinnaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato. Imānīti antogadhāvadhāraṇavacanaṃ, imāni evāti attho. Buddhādīnaṃ paribhogayogyatāya kappiyacīvarāni.

Idāni avadhāraṇena nivattitāni ekadesena dassetuṃ ‘‘kusacīra’’ntiādi vuttaṃ. Tattha kusatiṇehi, aññehi vā tādisehi tiṇehi katacīvaraṃ kusacīraṃ. Potakīvākādīhi vākehi katacīvaraṃ vākacīraṃ. Catukkoṇehi, tikoṇehi vā phalakehi katacīvaraṃ phalakacīraṃ. Manussānaṃ kesehi katakambalaṃ kesakambalaṃ. Cāmarīvālaassavālādīhi kataṃ vālakambalaṃ. Makacitantūhi vāyito potthako. Cammanti migacammādi yaṃ kiñci cammaṃ. Ulūkapakkhehi ganthetvā katacīvaraṃ ulūkapakkhaṃ. Bhujatacādimayaṃ rukkhadussaṃ, tirīṭakanti attho. Sukhumatarāhi latāvākehi vāyitaṃ latādussaṃ. Erakavākehi kataṃ erakadussaṃ. Tathā kadalidussaṃ. Sukhumehi veḷuvilīvehi kataṃ veḷudussaṃ. Ādi-saddena vakkalādīnaṃ saṅgaho. Akappiyacīvarāni titthiyaddhajabhāvato.

Aṭṭhannañca mātikānaṃ vasenāti ‘‘sīmāya deti, katikāya detī’’tiādinā (mahāva. 379) āgatānaṃ aṭṭhannaṃ cīvaruppattimātikānaṃ vasena. Cīvarānaṃ paṭilābhakkhettadassanatthañhi bhagavatā ‘‘aṭṭhimā, bhikkhave, mātikā’’tiādinā mātikā ṭhapitā. Mātikāti hi mātaro cīvaruppattijanikāti. Sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Rathiyanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. Saṅkārakūṭakanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. Sinānanti nhānacoḷaṃ, yaṃ bhūtavejjehi sīsaṃ nhāpetvā ‘‘kāḷakaṇṇīcoḷaka’’nti chaḍḍetvā gacchanti. Titthanti titthacoḷakaṃ sinānatitthe chaḍḍitapilotikā. Aggidaḍḍhanti agginā daḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. Gokhāyitakādīni pākaṭāneva. Tānipi hi manussā chaḍḍenti.


我来为您直译这段巴利文：
"应知衣"即应知"此衣是适合的"，应从种类知衣。"衣地"即衣的生起之地。"粪扫衣"即粪扫衣，应知具有粪扫衣特征的衣。"衣知足"即应知在衣中所得的一切知足。应知与衣有关的头陀支，满足它们即是以衣知足而完全知足。
麻、棉、丝、毛、麻纤维、混合布即麻等。其中"麻"是用麻线织成的麻布衣，其他也是如此。"麻纤维"是用麻皮线制成的衣。"混合布"是用麻线等所有或部分混合制成的衣。有人说"混合布也是麻制的"。"六"是数量的限定。如果这样，除此之外就没有其他布料了吗？不是没有，为显示其他布料与这些相类，所以说"细布等"。"等"字包括贝多罗布、苏摩罗布、中国布、神变所生、天人所赐。其中细布与麻纤维相类因为是麻制。贝多罗地方所产的布为贝多罗布。因为在《不死词典》中说"贝多罗布是丝的一种"。苏摩罗地方和中国所产的布为苏摩罗布和中国布。贝多罗布等三种与丝相类因为是虫所产丝线所制。神变所生是"善来比丘"的福德神变所生的衣，那是麻等之一故与它们相类。天人所赐的衣是天赐，如如意树所生的天女贾莉妮赠与阿那律长老的衣，那也与麻等相类因为是其中之一。"这些"是含摄限定之词，即仅是这些之义。因适合佛等使用故为适合的衣。
现在为显示被限定所排除的部分，所以说"茅衣"等。其中用茅草或其他类似草制成的衣为茅衣。用波塔基树皮等树皮制成的衣为树皮衣。用四角或三角木板制成的衣为木板衣。用人发制成的毯为发毯。用牦牛尾、马尾等制成的为尾毯。用蚊丝织成的为麻布。皮即鹿皮等任何皮。用猫头鹰羽编织成的衣为猫头鹰羽衣。树皮等所制的树布，即树皮布。用细藤皮织成的为藤布。用茅草皮制成的为茅布。同样有芭蕉布。用细竹条制成的为竹布。"等"字包括树皮等。这些是不适合的衣因为是外道标志。
"依八种来源"即依"在界内给，依规定给"等所说的八种衣来源。为显示衣的获得处，世尊说"诸比丘，这八种来源"等而立定来源。"来源"即母，是衣生起的生母。"墓地衣"即丢在墓地的。"店前衣"即丢在店门前的。"路衣"即福德人通过窗户扔在路上的破布。"垃圾堆衣"即丢在垃圾处的破布。"


Dhajaṃ ussāpetvāti nāvaṃ ārohantehi vā yuddhaṃ pavisantehi vā dhajayaṭṭhiṃ ussāpetvā tattha baddhaṃ pārutacīvaraṃ, tehi chaḍḍitanti adhippāyo.

Sādakabhikkhunāti gahapaticīvarassa sādiyanabhikkhunā. Ekamāsamattanti cīvaramāsasaññitaṃ ekamāsamattaṃ. Vitakketuṃ vaṭṭati, na tato paranti adhippāyo. Sabbassāpi hi taṇhāniggahatthāya sāsane paṭipattīti. Paṃsukūliko addhamāseneva karotīti aparapaṭibaddhattā paṭilābhassa. Itarassa pana parapaṭibaddhattā māsamattaṃ anuññātaṃ. Iti māsaddha…pe… vitakkasantoso vitakkanassa parimitakālikattā.

Mahātheraṃ tattha attano sahāyaṃ icchantopi garugāravena gāmadvāraṃ ‘‘bhante gamissāmi’’ iccevamāha. Mahātheropissa ajjhāsayaṃ ñatvā ‘‘ahaṃ pāvuso gamissāmī’’ti āha. ‘‘Imassa bhikkhuno vitakkassa avasaro mā hotū’’ti pañhaṃ pucchamāno gāmaṃ pāvisi. Uccārapalibuddhoti uccārena pīḷito. Tadā bhagavato dukkarakiriyānussaraṇamukhena tathāgate uppannapītisomanassavegassa balavabhāvena kilesānaṃ vikkhambhitattā tasmiṃyeva…pe… tīṇi phalāni patto.

‘‘Kattha labhissāmī’’ti cintanāpi lābhāsāpubbikāti tathā ‘‘acintetvā’’ti vuttaṃ, ‘‘sundaraṃ labhissāmi, manāpaṃ labhissāmī’’ti evamādicintanāya kā nāma kathā. Kathaṃ pana vattabbanti āha ‘‘kammaṭṭhānasīseneva gamana’’nti, tena cīvaraṃ paṭicca kiñcipi na cintetabbaṃ evāti dasseti.

Apesalo appatirūpāyapi pariyesanāya paccayo bhaveyyāti ‘‘pesalaṃ bhikkhuṃ gahetvā’’ti vuttaṃ.

Āhariyamānanti susānādīsu patitakaṃ vatthaṃ ‘‘ime bhikkhū paṃsukūlapariyesanaṃ carantī’’ti ñatvā kenaci purisena tato ānīyamānaṃ.

Evaṃ laddhaṃ gaṇhantassāpīti evaṃ paṭilābhasantosaṃ akopetvāva laddhaṃ gaṇhantassāpi. Attano pahonakamattenevāti yathāladdhānaṃ paṃsukūlavatthānaṃ ekapaṭṭadupaṭṭānaṃ atthāya attano pahonakapamāṇeneva, avadhāraṇena uparipaccāsaṃ nivatteti.

Gāme bhikkhāya āhiṇḍantena sapadānacārinā viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanaṃ nāma cīvaraloluppassa dūrasamussāritattā.

Yāpetunti attabhāvaṃ pavattetuṃ.

Dhovanupagenāti dhovanayoggena.

Paṇṇānīti ambajambādipaṇṇāni.

Akopetvāti santosaṃ akopetvā . Pahonakanīhārenevāti antaravāsakādīsu yaṃ kātukāmo, tassa pahonakaniyāmeneva yathāladdhaṃ thūlasukhumādiṃ gahetvā karaṇaṃ.

Timaṇḍalapaṭicchādanamattassevāti ‘‘nivāsanaṃ ce nābhimaṇḍalaṃ; jāṇumaṇḍalaṃ, itaraṃ ce galavāṭamaṇḍalaṃ, jāṇumaṇḍala’’nti evaṃ timaṇḍalapaṭicchādanamattasseva karaṇaṃ; taṃ pana atthato tiṇṇaṃ cīvarānaṃ heṭṭhimantena vuttaparimāṇameva hoti.

Avicāretvāti na vicāretvā.

Kusibandhanakāleti maṇḍalāni yojetvā sibbanakāle. Sattavāreti sattasibbanavāre.

Kappabinduapadesena kassaci vikārassa akaraṇaṃ kappasantoso.

Sītapaṭighātādi atthāpattito sijjhatīti mukhyameva cīvaraparibhoge payojanaṃ dassetuṃ ‘‘hirikopīnapaṭicchādanamattavasenā’’ti vuttaṃ. Tenāha bhagavā ‘‘yāvadeva hirikopīnapaṭicchādanattha’’nti (ma. ni. 1.23; a. ni. 

我来为您直译这段巴利文：
"竖立旗帜"即登船者或参战者竖起旗杆，系在上面的覆盖衣，为他们所弃，是此意。
"欲求比丘"即欲求居士衣的比丘。"一个月"即所谓衣月的一个月左右。可以思考，不能超过那个期限，是此意。因为一切修行都是为了降伏渴爱。粪扫衣者半月就做，因为获得不依他人。另一种则因依他人故允许一个月。如是月半......思考知足是因为思考的时限有限。
长老虽然想要他在那里作为自己的伴侣，但因为尊重所以在村门口只说"尊者，我要去"。长老知道他的意向后说"贤友，我要去"。为了"不要让这比丘有思考的机会"，一边问问题一边进入村庄。"被大便所阻"即被大便所逼迫。那时因忆念世尊苦行而对如来生起强烈的喜悦，由于烦恼被镇伏，就在那里......证得三果。
"在哪里能得到"这样的思考也是基于对利养的期望，所以说"不思考"，更不用说"将得到好的，将得到适意的"这样的思考。但应该如何行动呢？说"只以业处为首而行"，由此显示对于衣服完全不应思考。
不端正者可能成为不适当寻求的因缘，所以说"带上端正比丘"。
"被带来"即有人知道"这些比丘在寻找粪扫衣"，从墓地等处拿来的衣。
"如是得到时也"即不破坏得到知足而获得时也。"只以自己所需量"即对于所得粪扫衣做一层或两层只以自己所需的量，以限定词排除对更多的期望。
在村中乞食时如次第乞食者一样依门户次第而行，称为避免贪求，因为衣服的贪求已被远远抛弃。
"维持"即维持自身。
"适合洗"即适合清洗。
"叶"即芒果、蒲桃等树叶。
"不破坏"即不破坏知足。"以所需方式"即对于内衣等想要制作什么，以其所需方式取用所得的粗细等衣料而制作。
"只遮三轮"即"下衣遮脐轮和膝轮，其他遮颈轮和膝轮"，如是只做遮三轮；这实际上就是三衣的最小尺寸。
"不思量"即不考虑。
"缝边时"即连接圆片缝制时。"七道"即七道缝线。
以衣标记为由而不做任何变化是衣标记知足。
遮寒等义理自成，为显示衣服使用的主要目的，所以说"只为遮蔽羞处"。因此世尊说"只为遮蔽羞处"。

6.68; mahāni. 162).

Vaṭṭati, na tāvatā santoso kuppati sambhārānaṃ, dakkhiṇeyyānañca alābhato.

Sāraṇīyadhamme ṭhatvāti sīlavantehi bhikkhūhi sādhāraṇato paribhoge ṭhatvā.

‘‘Itī’’tiādinā paṭhamassa ariyavaṃsassa paṃsukūlikaṅgatecīvarikaṅgānaṃ, tesañca tassa paccayataṃ dassento iti ime dhammā aññamaññassa samuṭṭhāpakā, upatthambhakā cāti dīpeti. Esa nayo ito paratopi.

‘‘Santuṭṭho hoti vaṇṇavādī’’ti ettha catukkoṭikaṃ sambhavati, tattha catutthoyeva pakkho satthārā vaṇṇito thomitoti mahātherena tathā desanā katā. Eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi thero nālako (suttanipāte nālakasutte vitthāro) eko na santuṭṭho hoti, santosassa vaṇṇavādī seyyathāpi upanando sakyaputto (pārā. 515, 527, 532, 537 vākyakhandhesu vitthāro). Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Seyyathāpi thero lāḷudāyī (theragā. aṭṭha. 


我来帮您翻译这段巴利文：
可以的，不会因此而破坏满足，因为资具和应供养者的缺乏。
安住于可念法，即与持戒比丘共同受用中安住。
通过"如是"等，显示第一圣种与粪扫衣支、衣支之间的关系，以及它们之间的因缘关系，说明这些法互相生起、互相支持。此后类推。
关于"知足且称赞知足"，这里有四种情况：其中第四种情况为佛陀所赞叹、称扬，因此大长老如此开示。有人知足但不称赞知足，如那罗迦长老（详见《经集》《那罗迦经》）；有人不知足却称赞知足，如优波难陀释子（详见《波罗夷》515、527、532、537段）；有人既不知足也不称赞知足，如罗露陀夷长老（详见《长老偈注》）。
（注：我按照您的要求直译，保持原文完整性，不做省略和意译。其中的人名和经典名称我保留了原样，因为这些是特定的佛教术语和人物。）

2.udāyittheragāthāvaṇṇanā) eko santuṭṭho ceva hoti, santosassa ca vaṇṇavādī seyyathāpi thero mahākassapo.

Anesananti ayuttaṃ esanaṃ. Tenāha ‘‘appatirūpa’’nti, sāsane ṭhitānaṃ na patirūpaṃ asāruppaṃ ayogyaṃ. Kohaññaṃ karontoti cīvaruppādanimittaṃ paresaṃ kuhanaṃ vimhāpanaṃ karonto. Uttasatīti taṇhāsantāsena uparūpari tasati. Paritasatīti parito tasati. Yathā sabbe kāyavacīpayogā tadatthā eva jāyanti, evaṃ sabbabhāgehi tasati. Gadhitaṃ vuccati gaddho, so cettha abhijjhālakkhaṇo adhippeto. Gadhitaṃ etassa natthīti agadhitoti āha ‘‘agadhito…pe… lobhagiddho’’ti. Mucchanti taṇhāvasena muyhanaṃ, tassa vā samussayaṃ adhigataṃ. Anāpanno anupagato. Anotthatoti anajjhotthato. Apariyonaddhoti taṇhāchadanena acchādito. Ādīnavaṃ passamānoti diṭṭhadhammikaṃ, samparāyikañca dosaṃ passanto. Gadhitaparibhogato nissarati etenāti nissaraṇaṃ, idamatthikatā, taṃ pajānātīti nissaraṇapañño. Tenāha ‘‘yāvadeva…pe… pajānanto’’ti.

Nevattānukkaṃsetīti attānaṃ neva ukkaṃseti na ukkhipati na ukkaṭṭhato dahati. ‘‘Aha’’ntiādi ukkaṃsanākāradassanaṃ. Na vambhetīti na hīḷayati nihīnato na dahati. Tasmiṃ cīvarasantoseti tasmiṃ yathāvutte vīsatividhe cīvarasantose . Kāmañcettha vuttappakārasantosaggahaṇena cīvarahetu anesanāpajjanādipi gahitameva tasmiṃ sati tassa bhāvato, asati ca abhāvato, vaṇṇavāditānattukkaṃsanā paravambhanāni pana gahitāni na hontīti ‘‘vaṇṇavāditādīsu vā’’ti vikappo vutto. Ettha ca ‘‘dakkho’’tiādi yesaṃ dhammānaṃ vasenassa yathāvuttasantosādi ijjhati, taṃ dassanaṃ. Tattha ‘‘dakkho’’ti iminā tesaṃ samuṭṭhāpanapaññaṃ dasseti, ‘‘analaso’’ti iminā paggaṇhanavīriyaṃ, ‘‘sampajāno’’ti iminā pāṭihāriyapaññaṃ ‘‘paṭissato’’ti iminā tattha asammosavuttiṃ dasseti.

Piṇḍapāto jānitabboti pabhedato piṇḍapāto jānitabbo. Piṇḍapātakkhettanti piṇḍapātassa uppattiṭṭhānaṃ. Piṇḍapātasantoso jānitabboti piṇḍapāte santoso pabhedato jānitabbo. Idha bhesajjampi piṇḍapātagatikameva. Āharitabbato hi sappiādīnampi gahaṇaṃ kataṃ.

Piṇḍapātakkhettaṃ piṇḍapātassa uppattiṭṭhānaṃ. Khettaṃ viya khettaṃ. Uppajjati ettha, etenāti ca uppattiṭṭhānaṃ. Saṅghato vā hi bhikkhuno piṇḍapāto uppajjati uddesādivasena vā. Tattha sakalassa saṅghassa dātabbaṃ bhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā uddesena dātabbaṃ bhattaṃ uddesabhattaṃ. Nimantetvā dātabbaṃ bhattaṃ nimantanaṃ. Salākadānavasena dātabbaṃ bhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbaṃ bhattaṃ pakkhikaṃ. Uposathe dātabbaṃ bhattaṃ uposathikaṃ. Pāṭipadadivase dātabbaṃ bhattaṃ pāṭipadikaṃ. Āgantukānaṃ dātabbaṃ bhattaṃ āgantukabhattaṃ. Dhuragehe eva ṭhapetvā dātabbaṃ bhattaṃ dhurabhattaṃ. Kuṭiṃ uddissa dātabbaṃ bhattaṃ kuṭibhattaṃ. Gāmavāsīādīhi vārena dātabbaṃ bhattaṃ vārabhattaṃ. Vihāraṃ uddissa dātabbaṃ bhattaṃ vihārabhattaṃ. Sesāni pākaṭāneva.



我来将这段巴利文直译成简体中文：
2. 优陀夷长老偈颂注释）他是独处且知足的人，也是称赞知足的人，就像长老摩诃迦叶那样。
非寻求，即不适当的寻求。所以说"不适宜"，即对于住于教法中的人来说是不适宜的、不相称的、不恰当的。造作欺诈，即为了获得袈裟而对他人实施欺骗、迷惑。恐惧，即以渴爱的恐惧而上上恐惧。遍恐惧，即周遍恐惧。如同一切身语行为都是为此目的而生起，如是以一切方面而恐惧。贪著被称为贪求，这里是指以贪欲为特相的意思。他没有贪著，故称为无贪著，所以说"无贪著即无贪求"。昏迷即以渴爱而迷惑，或是获得它的积聚。未陷入即未进入。未覆盖即未被遮蔽。未遍缠即未被渴爱之覆所覆盖。见过患即见到现世的和来世的过失。由此从贪著受用中出离故为出离，即满足于所需，他了知此为出离慧。所以说"仅仅了知维持生命所需"。
不自赞即不称赞自己，不举扬自己，不认为自己殊胜。"我是"等是显示自赞的形态。不贬抑即不轻视，不认为低劣。在那袈裟知足中，即在所说的二十种袈裟知足中。虽然通过所说的知足的获得，也包含了因袈裟而不陷入非寻求等，因为有此则有彼，无此则无彼，但称赞、不自赞、不贬抑他人等并未包含在内，所以说"或在称赞等中"。这里"善巧"等是显示依何种法而成就其所说的知足等。其中"善巧"显示生起彼等的智慧，"不懈怠"显示精进，"正知"显示神变智，"正念"显示于此不忘失的行为。
应知托钵，即应从种类上了知托钵。托钵境即托钵的发生处。应知托钵知足，即应从种类上了知对托钵的知足。这里药物也属于托钵一类。因为要取用，所以也包括酥油等的获取。
托钵境是托钵的发生处。如田一样称为境。于此处生起，或由此生起故为发生处。比丘的托钵或从僧团生起，或依指定等方式生起。其中应施予整个僧团的食物是僧团食。指定几位比丘而施予的食物是指定食。邀请而施予的食物是邀请食。依发放配食签而施予的食物是配签食。在半月中一天施予的食物是半月食。在布萨日施予的食物是布萨食。在月初一日施予的食物是月初食。施予客僧的食物是客僧食。在施主家中设置而施予的食物是常住食。为精舍而施予的食物是精舍食。由村民等轮流施予的食物是轮值食。为寺院而施予的食物是寺院食。其余的都是显而易见的。


Vitakketi ‘‘kattha nu kho ahaṃ ajja piṇḍāya carissāmī’’ti. ‘‘Kattha piṇḍāya carissāmā’’ti therena vutte ‘‘asukagāme bhante’’ti kāmametaṃ paṭivacanadānaṃ , yena pana cittena ‘‘cintetvā’’ti vuttaṃ, taṃ sandhāyāha ‘‘ettakaṃ cintetvā’’ti. Tato paṭṭhāyāti vitakkamāḷake ṭhatvā vitakkitakālato paṭṭhāya. ‘‘Tato paraṃ vitakkento ariyavaṃsā cuto hotī’’ti idaṃ tiṇṇampi ariyavaṃsikānaṃ vasena gahetabbaṃ, na ekacārikasseva. Sabbopi hi ariyavaṃsiko ekavārameva vitakketuṃ labhati, na tato paraṃ. Paribāhiroti ariyavaṃsikabhāvato bahibhūto. Svāyaṃ vitakkasantoso kammaṭṭhānamanasikārena na kuppati, visujjhati ca. Ito paresupi eseva nayo. Tenevāha ‘‘kammaṭṭhānasīsena gantabba’’nti.

Gahetabbamevāti aṭṭhānappayutto eva-saddo. Yāpanamattameva gahetabbanti yojetabbaṃ.

Etthāti etasmiṃ piṇḍapātapaṭiggahaṇe. Appanti attano yāpanapamāṇatopi appaṃ. Gahetabbaṃ dāyakassa cittārādhanatthaṃ. Pamāṇenevāti attano yāpanappamāṇeneva appaṃ gahetabbaṃ. ‘‘Pamāṇena gahetabba’’nti ettha kāraṇaṃ dassetuṃ ‘‘paṭiggahaṇasmiñhī’’tiādi vuttaṃ. Makkhetīti viddhaṃseti apaneti. Vinipātetīti vināseti aṭṭhānaviniyogena. Sāsananti satthu sāsanaṃ anusiṭṭhiṃ. Na karoti nappaṭipajjati.

Sapadānacārino viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantosoti āha ‘‘dvārapaṭipāṭiyā gantabba’’nti.

Harāpetvāti adhikaṃ apanetvā.

Āhāragedhato nissarati etenāti nissaraṇaṃ. Jighacchāya paṭivinodanatthaṃ kathā, kāyassaṭhitiādipayojanaṃ pana atthāpattito āgataṃ evāti āha ‘‘jighacchāya…pe… santoso nāmā’’ti.

Nidahitvā na paribhuñjitabbaṃ tadahupīti adhippāyo. Itaratthā pana sikkhāpadeneva vāritaṃ. Sāraṇīyadhamme ṭhitenāti sīlavantehi bhikkhūhi sādhāraṇabhogibhāve ṭhitena.

Senāsanenāti sayanena, āsanena ca. Yattha yattha hi mañcādike, vihārādike ca seti, taṃ senaṃ. Yattha yattha pīṭhādike āsati, taṃ āsanaṃ. Tadubhayaṃ ekato katvā ‘‘senāsana’’nti vuttaṃ. Tenāha ‘‘mañco’’tiādi. Tattha mañco masārakādi, tathā pīṭhaṃ. Mañcabhisi, pīṭhabhisīti duvidhā bhisi. Vihāro pākāraparicchinno sakalo āvāso. ‘‘Dīghamukhapāsādo’’ti keci. Aḍḍhayogoti dīghapāsādo. ‘‘Ekapassacchadanakasenāsana’’nti keci. Pāsādoti caturassapāsādo. ‘‘Āyatacaturassapāsādo’’ti keci. Hammiyaṃ muṇḍacchadanapāsādo. Guhāti kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ. Aṭṭo bahalabhittikaṃ gehaṃ, yassa gopānasiyo aggahetvā iṭṭhakāhi eva chadanaṃ hoti. ‘‘Aṭṭālakākārena kariyatī’’tipi vadanti. Māḷo ekakūṭasaṅgahito anekakoṇo patissayaviseso ‘‘vaṭṭākārena katasenāsana’’nti keci.

Piṇḍapāte vuttanayenevāti ‘‘sādako bhikkhu ‘ajja kattha vasissāmī’ti vitakketī’’tiādinā yathārahaṃ piṇḍapāte vuttanayena veditabbā, ‘‘tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro’’ti, ‘‘senāsanaṃ gavesantenāpi’kuhiṃ labhissāmī’ti acintetvā kammaṭṭhānasīseneva gantabba’’nti ca evamādi sabbaṃ purimanayeneva.


我来将这段巴利文直译成简体中文：
思维"今天我应该在哪里托钵行化？"当长老说"我们应该在哪里托钵行化？"时，回答"尊者，在某村"，这只是一个回答，但是关于"思维"所说的那个心意，针对这个意思而说"思维如此多"。从那时起，即从站在思维处开始思维的时候起。"从此之后继续思维者即从圣种堕落"，这应就三种圣种行者来理解，不仅仅是独行者。因为一切圣种行者都只能思维一次，不能超过那个程度。外道即成为圣种行者之外的人。这种思维知足不因业处作意而动摇，且得清净。对其后的内容也是同样的道理。因此说"应以业处为首而行"。
必须接受，这里的"必须"字是不适当的强调词。应理解为"仅接受维生所需"。
在此，即在这个接受托钵之中。少即比自己的维生量还要少。应接受是为了满足施主之心。仅以量度，即仅以自己维生的量度而接受少量。为显示"应以量度接受"的理由，所以说"在接受中"等。污损即破坏、除去。毁坏即以不当运用而损坏。教法即师尊的教导、教诫。不作即不实行。
如同次第乞食者一样，为避免贪求而次第行化的知足，所以说"应依门户次第而行"。
使去除，即除去多余的。
由此从食物贪著中出离故为出离。为了驱除饥饿的谈话，但维持身体等目的是依义理而来，所以说"为了驱除饥饿等的知足"。
存放后不应受用，意思是即使当天也不应。其他情况则已被学处所禁止。住于可念法中，即住于与具戒比丘共享受用中。
住处，即卧具和坐具。因为在任何床等、精舍等处躺卧，那是卧具。在任何椅等处坐，那是坐具。这两者合称为"住处"。所以说"床"等。其中床是有脚等的，椅也是如此。床垫、椅垫是两种垫子。精舍是被墙围绕的整个住所。有人说是"长屋"。单边屋是长殿。有人说是"一边有顶的住处"。殿堂是四方形的殿堂。有人说是"长方形殿堂"。重阁是无顶殿堂。洞即单纯的山洞。岩窟是有门的。楼是厚壁建筑，不用椽子只用砖瓦作顶。也有人说"作望楼形状"。亭是由单一尖顶所摄的多角形特别住所。有人说是"圆形住处"。
如同在托钵中所说的方法，即应如"有贪欲的比丘思维'今天我要住在哪里？'"等，按情况理解如在托钵中所说的方法，"从此之后继续思维者即从圣种堕落成为外道"，以及"寻找住处时也不应思维'在哪里能获得？'而应以业处为首而行"等，这一切都如前面的方法。


Kasmā panettha paccayasantosaṃ dassentena mahātherena gilānapaccayasantoso na gahitoti? Na kho panetaṃ evaṃ daṭṭhabbanti dassento ‘‘gilānapaccayo pana piṇḍapāte eva paviṭṭho’’ti āha, āharitabbatāsāmaññenāti adhippāyo. Yadi evaṃ tattha piṇḍapāte viya vitakkasantosādayopi pannarasa santosā icchitabbāti? Noti dassento āha ‘‘tatthā’’tiādi. Nanu cettha dvādaseva dhutaṅgāni viniyogaṃ gatāni, ekaṃ pana nesajjikaṅgaṃ na katthaci viniyuttanti āha ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti. Ayañca attho aṭṭhakathāruḷho evāti dassento ‘‘vuttampi ceta’’ntiādimāha.

‘‘Pathaviṃpattharamāno viyā’’tiādi ariyavaṃsadesanāya sudukkarabhāvadassanaṃ mahāvisayatāya tassā desanāya. Yasmā nayasahassapaṭimaṇḍitā hoti ariyamaggādhigamāya vitthārato pavattiyamānā desanā yathā taṃ cittuppādakaṇḍe, ayañca bhāvanārāmaariyavaṃsakathā ariyamaggādhigamāya vitthārato pavattiyamānā evaṃ hotīti vuttaṃ ‘‘sahassanayappaṭimaṇḍitaṃ…pe… desanaṃ ārabhī’’ti. Paṭipakkhavidhamanato abhimukhabhāvena ramaṇaṃ āramaṇaṃ ārāmoti āha ‘‘abhiratīti attho’’ti. Byadhikaraṇānampi padānaṃ vasena bhavati bāhiratthasamāso yathā ‘‘urasilomo, kaṇṭhekāḷoti āha ‘‘pahāne ārāmo assāti pahānārāmo’’ti. Āramitabbaṭṭhena vā ārāmo, pahānaṃ ārāmo assāti pahānārāmoti evamettha samāsayojanā veditabbā. ‘‘Pajahanto ramatī’’ti etena pahānārāmasaddānaṃ kattusādhanataṃ, kammadhārayasamāsañca dasseti. ‘‘Bhāvento ramatī’’ti vuttattā bhāvanārāmoti etthāpi eseva nayo.

Kāmaṃ ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti vuttaṃ bhāvanānuyogassa anucchavikattā, nesajjikaṅgavasena pana nesajjikassa bhikkhuno ekaccāhi āpattīhi anāpattibhāvoti tampi saṅgaṇhanto ‘‘terasannaṃ dhutaṅgāna’’nti vatvā ‘‘vinayaṃ patvā garuke ṭhātabba’’nti icchitattā sallekhassa apariccajanavasena paṭipatti nāma vinaye ṭhitassevāti āha ‘‘terasannaṃ…pe… kathitaṃ hotī’’ti. Kāmaṃ suttābhidhammapiṭakesupi (dī. ni. 1.7.194; vibha. 508) tattha tattha sīlakathā āgatā eva, yehi pana guṇehi sīlassa vodānaṃ hoti, tesu kathitesu yathā sīlakathābāhullaṃ vinayapiṭakaṃ kathitaṃ hoti, evaṃ bhāvanākathābāhullaṃ suttantapiṭakaṃ, abhidhammapiṭakañca catutthena ariyavaṃsena kathitameva hotīti vuttaṃ ‘‘bhāvanārāmena avasesaṃ piṭakadvayaṃ kathitaṃ hotī’’ti. ‘‘So nekkhammaṃ bhāvento ramatī’’ti nekkhammapadaṃ ādiṃ katvā tattha desanāya pavattattā, sabbesampi vā samathavipassanāmaggadhammānaṃ yathāsakaṃpaṭipakkhato nikkhamanena nekkhammasaññitānaṃ tattha āgatattā so pāṭho ‘‘nekkhammapāḷī’’ti vuccatīti āha ‘‘nekkhammapāḷiyā kathetabbo’’ti. Tenāha aṭṭhakathāyaṃ ‘‘sabbepi kusalā dhammā nekkhammanti pavuccare’’ti (itivu. aṭṭha. 109). Dasuttarasuttanta pariyāyenāti dasuttarasuttantadhammena, dasuttarasuttante (dī. ni. 

我来将这段巴利文直译成简体中文：
为什么在此显示资具知足的大长老没有采用病缘知足呢？不应如此理解，所以说"病缘已包含在托钵中"，意思是因为有取用的共同性。如果这样，是否也应该像托钵那样要有十五种知足，即思维知足等？为显示不是这样，所以说"在那里"等。然而在这里只有十二头陀支得到运用，而一个坐不卧支没有在任何地方运用，所以说"坐不卧支属于乐修圣种"。为显示这个意义已在注释书中提到，所以说"也说过"等。
"如铺展大地"等是显示圣种开示的难行性，因为这开示有广大的范围。因为详细开示以趣入圣道时有千种方法庄严，如在心生品中那样，这个乐修圣种的开示为了趣入圣道而详细开示也是如此，所以说"开始以千种方法庄严的开示"。因对治违逆而面对地欢喜是欢喜，是乐，所以说"意思是喜乐"。即使是不同所属的词也可以有外在意义的复合词，如"胸毛的"、"黑颈的"，所以说"他有断除之乐故为乐断"。或以应乐之义为乐，断除是他的乐，故为乐断，应如此理解这里的复合词组合。通过"乐于断除"显示乐断一词是施事语，也是持业释。因为说"乐于修习"，所以在乐修中也是同样的方法。
虽然说"坐不卧支属于乐修圣种"是因为适合修习的专注，但是因为依坐不卧支，坐不卧的比丘对某些罪过成为无罪，所以也摄取那个，说"十三头陀支"，因为想要"到达律时应住于重要处"，依不舍弃严格而行即是住于律中，所以说"已说十三头陀支"。虽然在经藏、论藏中各处也有戒的开示，但是当说明使戒清净的功德时，如同说明戒的开示以律藏为主，同样地，以第四圣种说明了以修习开示为主的经藏和论藏，所以说"以乐修说明了其余两藏"。因为以"他乐于修习出离"以出离词为始而开示，或因为一切止观道法以从各自的对治而出离而称为出离在那里出现，所以那段经文称为"出离诵"，因此说"应以出离诵来说明"。所以在义释中说"一切善法都称为出离"。依十增经的方法，即依十增经的法，在十增经中。

3.350) āgatanayenāti vā attho. Sesadvayepi eseva nayo.

Soti jāgariyaṃ anuyutto bhikkhu. Nekkhammanti kāmehi nikkhantabhāvato nekkhammasaññitaṃ paṭhamajjhānūpacāraṃ. ‘‘So abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508, 538) āgatā paṭhamajjhānassa pubbabhāgabhāvanāti idhādhippetā , tasmā ‘‘abyāpāda’’ntiādīsupi evameva attho veditabbo. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ vuttanayena veditabbaṃ. Saupāyāsānañhi aṭṭhannaṃ samāpattīnaṃ, aṭṭhārasannaṃ mahāvipassanānaṃ, catunnaṃ ariyamaggānañca vasenettha desanā pavattāti.

‘‘Ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī’’ti ca na idaṃ dasuttarasutte āgataniyāmena vuttaṃ, tattha pana ‘‘eko dhammo bhāvetabbo, eko dhammo pahātabbo’’ti (dī. ni. 3.351) ca desanā āgatā. Evaṃ santepi yasmā atthato bhedo natthi, tasmā paṭisambhidāmagge nekkhammapāḷiyaṃ (paṭi. ma. 1.24, 3.41) āgatanīhāreneva ‘‘ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī’’ti vuttaṃ. Esa nayo sesavāresupi. Yasmā cāyaṃ ariyavaṃsadesanā nāma satthu paññattāva satthārā hi desitaṃ desanaṃ āyasmā dhammasenāpati sāriputtatthero saṅgāyanavasena idhānesi , tasmā mahāariyavaṃsasutte satthudesanānīhārena nigamanaṃ dassento ‘‘evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotī’’ti āha. Eseva nayo ito paresu satipaṭṭhānapariyāyaabhidhammaniddesapariyāyesupi. Kāmañcettha kāyānupassanāvaseneva saṅkhipitvā yojanā katā, ekavīsatiyā pana ṭhānānaṃ vasena vitthārato yojanā veditabbā. ‘‘Aniccato’’ (visuddhi. ṭī. 2.698) tiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāsu vuttanayena veditabbaṃ.



我来将这段巴利文直译成简体中文：
3. 350）中所说的方法的意思。在其余两个方面也是同样的方法。
他，即专注于警寤的比丘。出离，即因为从欲望出离而称为出离的近行初禅。"他在世间断除贪欲"等所说的是初禅的前分修习，这里是指这个意思，所以在"无恚"等中也应如此理解其意义。在这里应说的，应依梵网经注释书中所说的方法来理解。因为这里的开示是依八种有苦恼的等至、十八种大观、四圣道而转起。
"乐于修习一法，乐于断除一法"，这不是依十增经中所说的方式而说，在那里的开示是"一法应修习，一法应断除"。虽然如此，因为意义上没有差别，所以依无碍解道中出离诵所说的方式而说"乐于修习一法，乐于断除一法"。在其余的段落中也是这样的方法。又因为这个圣种开示是由师尊所制定的，因为法将军舍利弗长老依结集而把师尊所说的开示带到这里，所以依师尊开示的方式显示结论而说"诸比丘，如是比丘成为乐修者"。在此后的念处方法和论藏解说方法中也是同样的方法。虽然这里是依身随观而简略地作解释，但应依二十一处而详细理解解释。在"无常"等中应说的，应依清净道论注释书中所说的方法来理解。

310. Saṃvarādīnaṃ sādhanavasena padahati ettha, etehīti ca padhānāni. Uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāpane cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhipavivekassa kāraṇaṃ hotīti ‘‘samādhinimitta’’nti vuttaṃ.

Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti vā virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgā missakavasena icchitā, tasmā ‘‘ārammaṇavasena adhigantabbavasena vā’’ti vuttaṃ. Tattha adhigantabbavasenāti taṃninnatāvasena. Vossaggapariṇāminti vossajjanavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇamanasīlaṃ. Tenāha ‘‘dve vossaggā’’tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena taṃnimittake, khandhe ca ‘‘pajahatī’’ti vattabbataṃ arahatīti āha ‘‘vipassanā…pe… pariccajatī’’ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ ‘‘pakkhandatī’’ti vattabbataṃ labhati, maggo ca samucchedavasena kilese, khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggāpi veditabbā. Vossaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti paripaccati. Taṃ pariṇamanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha ‘‘vipassanābhāvañceva maggabhāvañca pāpuṇātī’’ti. Sesapadesūti ‘‘dhammavicayasambojjhaṅgaṃ bhāvetī’’tiādīsu sesasambojjhaṅgakoṭṭhāsesu.

Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavidhamanena ekantahitattā, dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃdullabhaṃ, rāgassa ca ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā na parihāni hoti, evaṃ paṭipatti, sā pana tappaṭipakkhavidhamanenāti āha ‘‘samādhī’’tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati.


我来将这段巴利文直译成简体中文：
310. 在此通过成就防护等而精进，由此而有诸精进。最上精进即最胜精进，因为成就殊胜的利益。防护者生起的精进，即为了贪欲等不生起，如是在念的现起中，在关闭眼等时不懈怠者生起的精进。断除者，即驱除者。生起的精进，即依成就彼断除而转起的精进。修习者生起的精进，在此也是同样的方法。定相即是定本身。因为先前生起的定是后来生起的定离系的因缘，所以说"定相"。
由依止离故，即由离开蕴依止等依止而解脱。缘彼，即以道证得彼涅槃为因。在此离贪，由此离贪，故为离贪。灭也应如此理解。因为这里想要杂说觉支，所以说"依所缘或依应证得"。其中依应证得，即依趣向彼的性质。舍转向，即依舍弃而转向，依舍离和趣入而有转向的性质。所以说"二种舍"等。所谓舍离诸蕴，即依断除与之相应的烦恼，因此以观断除烦恼的方式，对彼相关的诸蕴也应说"断除"，所以说"观以何种方式断除烦恼，也以那种方式舍离诸蕴"。因为观达到出起趣向时，依倾向、趣向、倾赴而必定可说"趣入"涅槃，而道则以断绝方式断除烦恼和诸蕴，所以应依观和道的次第了知趣入舍和舍离舍。为了舍，即为了舍离舍和趣入舍。转向即成熟。那个转向是想要达到出起趣向性和达到圣道性，所以说"达到观性和道性"。在其余句中，即在"修习择法觉支"等其余觉支部分中。
贤善，即因为镇伏贪欲等不贤善的盖障等恶法，以及破除贪欲而成为一向利益，且因难得而贤善美好。因为没有其他定相如此难得，且成为贪欲的直接对治。守护，在此守护即是对已证得的定如何不退失而行道，而那是通过破除其对治，所以说"定"等。骨想等，即骨禅等。因为以想为首而说禅。


Ekapaṭivedhavasena catusaccadhamme ñāṇanti catūsu ariyasaccesu ekābhisamayavasena pavattañāṇaṃ, maggañāṇanti attho. Catusaccantogadhattā catusaccabbhantare nirodhadhamme nibbāne ñāṇaṃ, tena phalañāṇaṃ vadati. Yasmā maggānantarassa phalassa maggānuguṇā pavatti, yato taṃsamudayapakkhiyesu dhammesu paṭippassaddhippahānavasena pavattati, tasmā nirodhasaccepi yo maggassa sacchikiriyābhisamayo, tadanuguṇā pavattīti phalañāṇasseva dhamme ñāṇatā vuttā, na yassa kassaci nibbānārammaṇassa ñāṇassa . Tena vuttaṃ ‘‘yathāhā’’tiādi. Ettha ca maggapaññā tāva catusaccadhammassa paṭivijjhanato dhammeñāṇaṃ nāma hotu, phalapaññā pana kathanti codanā sodhitā hoti nirodhadhammaṃ ārabbha pavattanato. Duvidhāpi hi paññā aparappaccayatāya attapaccakkhato ariyasaccadhamme kiccato ca ārammaṇato ca pavattattā ‘‘dhammeñāṇa’’nti veditabbā. Ariyasaccesu hi ayaṃ dhamma-saddo tesaṃ aviparītasabhāvattā, saṅkhatappavaro vā ariyamaggo, tassa ca phaladhammo. Tattha paññā taṃsahagatā dhammeñāṇaṃ.

Anvayeñāṇanti anugamanañāṇaṃ. Paccakkhato disvāti cattāri saccāni maggañāṇena paccakkhato paṭivijjhitvā. Yathā idānīti yathā etarahi pañcupādānakkhandhā dukkhasaccaṃ, evaṃ atītepi anāgatepi pañcupādānakkhandhā dukkhasaccamevāti ca sarikkhaṭṭhena vuttaṃ. Esa nayo samudayasacce, maggasacce ca. Ayamevāti avadhāraṇe. Nirodhasacce pana sarikkhaṭṭho natthi tassa niccattā, ekasabhāvattā ca. Evaṃ tassa ñāṇassa anugatiyaṃ ñāṇanti tassa dhammeñāṇassa ‘‘evaṃ atītepī’’tiādinā anugatiyaṃ anugamane anvaye ñāṇaṃ. Idaṃ anvaye ñāṇanti yojanā. ‘‘Tenāhā’’tiādinā yathāvuttamatthaṃ pāḷiyā vibhāveti. Soti dhammañāṇaṃ patvā ṭhito bhikkhu. Iminā dhammenāti dhammagocarattā gocaravohārena ‘‘dhammo’’ti vuttenamaggañāṇena, upayogatthe vā karaṇavacanaṃ, iminā dhammena ñātenāti imaṃ catusaccadhammaṃ ñāṇena jānitvā ṭhitena maggañāṇenāti attho. Diṭṭhenāti dassanena saccadhammaṃ passitvā ṭhitena. Pattenāti saccānaṃ patvā ṭhitena. Viditenāti saccāni viditvā ṭhitena. Pariyogāḷhenāti catusaccadhammaṃ pariyogāhetvā ṭhitenāti evaṃ tāvettha abhidhammaṭṭhakathāyaṃ (vibha. aṭṭha. 796) attho vutto. Duvidhampi pana maggaphalañāṇaṃ dhammeñāṇaṃ. Paccavekkhaṇāya ca mūlaṃ, kāraṇañca nayanayanassāti duvidhenāpi tena dhammenāti na na yujjati. Tathā catusaccadhammassa ñātattā, maggaphalasaṅkhātassa vā dhammassa saccapaṭivedhasampayogaṃ gatattā nayanayanaṃ hotīti tena iminā dhammena ñāṇavisayabhāvena, ñāṇasampayogena vā ñātenāti ca attho na na yujjatīti. Atītānāgate nayaṃ netīti atīte, anāgate ca nayaṃ neti harati peseti. Idaṃ pana na maggañāṇassa kiccaṃ, paccavekkhaṇañāṇakiccaṃ, satthārā pana maggañāṇaṃ atītānāgate nayanayanasadisaṃ kataṃ maggamūlakattā. Bhāvitamaggassa hi paccavekkhaṇā nāma hoti. Nayidaṃ aññaṃ ñāṇuppādanaṃ nayanayanaṃ, ñāṇasseva pana pavattivisesoti.


我来将这段巴利文直译成简体中文：
依一证悟而了知四谛法，即依一等现观而在四圣谛中转起的智，意思是道智。因为包含在四谛之内而对四谛之内的灭法涅槃的智，以此说果智。因为道无间的果依随顺道而转起，由此在彼等集分诸法中依止息断而转起，所以在灭谛中凡是道的现证现观，随顺于彼而转起，所以说唯有果智是对法的智，而不是任何缘取涅槃的智。所以说"如说"等。在此，且先道慧因为通达四谛法而名为法智，但果慧如何呢？已解答了这个质问，因为缘取灭法而转起。因为二种慧都依不依他缘而由自己亲证，依作用和所缘而转起于圣谛法，所以应知为"法智"。因为在圣谛中这个法字是由于它们的无颠倒自性，或者是有为中最胜的圣道及其果法。其中与彼相应的慧是法智。
类智即随行智。亲自见到，即以道智亲自通达四谛。如今，即如现在五取蕴是苦谛，如是过去未来的五取蕴也是苦谛，是依相似义而说。在集谛、道谛中也是这样的方法。唯此，是确定义。但在灭谛中没有相似义，因为它是常住的、一性的。如是于彼智的随行中的智，即于彼法智的"如是于过去"等的随行中，于随行、类推中的智。这是类智的结合。以"所以说"等以圣典显示如上所说的意义。他，即达到法智而住立的比丘。以此法，即因为以法为行境，依行境的言说而说为"法"的道智，或者业格以具格表示，意思是以已知此法，即以已知此四谛法而住立的道智。已见，即以见而见到谛法而住立。已得，即已得诸谛而住立。已知，即已知诸谛而住立。已深入，即已深入四谛法而住立，如是且在此阿毗达摩注释书中已说其意义。但二种道果智是法智，也是省察的根本和类推的因缘，所以以二种法不是不合理。如是因为已知四谛法，或者因为已达到名为道果之法与谛证悟的相应，而成为类推，所以以此法为智的境界，或者以智相应而已知的意义也不是不合理。类推于过去未来，即于过去、未来中运用、发送类推。但这不是道智的作用，是省察智的作用，但是由世尊使道智如同类推于过去未来，因为是以道为根本。因为已修道者才有省察。这个类推不是生起其他智，而只是智的特殊转起。


Paresaṃ cetaso parito ayanaṃ paricchindanaṃ pariyo, tasmiṃ pariye. Tenāha ‘‘paresaṃ cittaparicchede’’ti. Avasesaṃ sammutimhiñāṇaṃ nāma ‘‘ñāṇa’’nti sammatattā. Vacanatthato pana sammutimhi ñāṇanti sammutimhiñāṇaṃ. Dhammeñāṇādīnaṃ viya hi sātisayassa paṭivedhakiccassa abhāvā visayobhāsanasaṅkhātajānanasāmaññena ‘‘ñāṇa’’nti sammatesu antogadhanti attho. Sammutivasena vā pavattaṃ sammutimhiñāṇaṃ sammutidvārena atthassa gahaṇato. Avasesaṃ vā itarañāṇattayavisabhāgaṃ ñāṇaṃ tabbisabhāgasāmaññena sammutimhiñāṇamhi paviṭṭhattā sammutimhiñāṇaṃ nāma hotīti.

Kāmaṃ sotāpattimaggañāṇādīni dukkhañāṇādīniyeva, ukkaṭṭhaniddesena panevamāha ‘‘arahattaṃpāpetvā’’ti. Vaṭṭato niggacchati etenāti niggamanaṃ, catusaccakammaṭṭhānaṃ. Purimāni dve saccāni vaṭṭaṃ pavattipavattihetubhāvato. Itarāni pana dve vivaṭṭaṃ nivattinivattihetubhāvato. Abhinivesoti vipassanābhiniveso hoti lokiyassa ñāṇassa visabhāgūpagamanato. No vivaṭṭeti vivaṭṭe abhiniveso no hoti avisayabhāvato. Pariyattīti kammaṭṭhānatanti. Uggahetvāti vācuggataṃ katvā. Uggahetvāti vā pāḷito, atthato ca yathārahaṃ savanadhāraṇaparipucchanamanasānupekkhanādivasena cittena uddhaṃ uddhaṃ gaṇhitvā. Kammaṃ karotīti nāmarūpapariggahādikkamena yogakammaṃ karoti.

Yadi purimesu dvīsu eva vipassanābhiniveso, tesu eva uggahādi, kathamidaṃ catusaccakammaṭṭhānaṃ jātanti āha ‘‘dvīsū’’tiādi. Kāmaṃ pacchimānipi dve saccāni abhiññeyyāni, pariññeyyatā pana tattha natthīti na vipassanābyāpāro. Kevalaṃ pana anussavamatte ṭhatvā accantapaṇītabhāvato iṭṭhaṃ, ātappakanirāmisapītisañjananato kantaṃ, uparūpari abhirucijananena manassa vaḍḍhanato manāpanti manasikāraṃ pavatteti. Tenāha ‘‘nirodhasaccaṃ nāmā’’tiādi. Dvīsu saccesūti dvīsu saccesu visayabhūtesu , tāni ca uddissa asammohapaṭivedhavasena pavattamāno hi maggo te uddissa pavatto nāma hotīti. Tīṇi dukkhasamudayamaggasaccāni. Kiccavasenāti asammuyhanavasena. Ekanti nirodhasaccaṃ. Ārammaṇavasenāti ārammaṇakaraṇavasenapi asammuyhanakiccavasenapi tattha paṭivedho labbhateva. Dve saccānīti dukkhasamudayasaccāni. Duddasattāti daṭṭhuṃ asakkuṇeyyattā. Oḷārikā hi dukkhasamudayā, tiracchānagatānampi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasenapi ‘‘idaṃ dukkhaṃ, idaṃ assa kāraṇa’’nti yāthāvato ñāṇena ogāhituṃ asakkuṇeyyattā tāni gambhīrāni. Dveti nirodhamaggasaccāni. Tāni saṇhasukhumabhāvato sabhāveneva gambhīratāya yāthāvato ñāṇena durogāhattā ‘‘duddasānī’’ti.

Sotāpattiyaṅgādicatukkavaṇṇanā



我来将这段巴利文直译成简体中文：
遍知他人心的运行，即遍知，于彼遍知。所以说"在遍知他人心中"。其余的世俗智名为"智"，因为被认为是智。从语义来说，于世俗中的智即是世俗智。因为如法智等没有殊胜的证悟作用，所以依通过显现境界的了知共相而被认为是"智"中所含摄的意思。或者依世俗而转起的世俗智，因为依世俗门而取义。或者其余的与其他三智异类的智，因为以与彼异类的共相进入于世俗智中，所以名为世俗智。
虽然预流道智等就是苦智等，但依殊胜的说示而如此说"达到阿罗汉"。由此从轮回出离，故为出离，即四谛业处。前二谛是轮回，因为是转起和转起因。但其余二谛是出轮回，因为是止息和止息因。胜解即观胜解，因为世间智趣近于异类。不是于出轮回，即不是于出轮回的胜解，因为是非境界。学习即业处的传承。学习即作为口诵。或者学习即从圣典和义理，随宜依闻、受持、询问、思惟、观察等而以心一再地取。作业即依名色摄取等次第而作瑜伽业。
如果只在前二谛中有观胜解、学习等，如何说这是四谛业处呢？所以说"于二"等。虽然后二谛也应了知，但其中没有遍知性，所以没有观的作用。但只是住立于传闻而已，因为是究竟殊胜性故为可意，因为生起不染著的喜悦故为可爱，因为生起更上进的喜好而使心增长故为适意，而转起作意。所以说"所谓灭谛"等。于二谛，即于作为境界的二谛中，因为道是缘彼而依无愚痴证悟而转起，所以说是缘彼而转起。三谛即苦、集、道谛。依作用，即依不愚痴。一即灭谛。依所缘，即依作为所缘，也依不愚痴作用，在彼处必得证悟。二谛即苦、集二谛。因难见，即因不能见到。因为苦和集是粗显的，畜生也有苦，对食等的欲求也明显。但因为依逼迫等、积集等不能如实以智深入"此是苦，此是其因"，所以它们是甚深的。二即灭、道二谛。它们因为微细性故本性即是甚深，因为难以如实以智深入，所以说"难见"。
预流支等四法释

311.Soto nāma ariyasoto purimapadalopena, tassa ādito sabbapaṭhamaṃ pajjanaṃ sotāpatti, paṭhamamaggapaṭilābho. Tassa aṅgāni adhigamūpāyabhūtāni kāraṇāni sotāpattiyaṅgāni. Tenāha ‘‘sotā…pe… attho’’ti. Santakāyakammāditāya santadhammasamannāgamato, santadhammapavedanato ca santo purisāti sappurisā. Tattha yesaṃ vasena catusaccasampaṭivedhāvahaṃ saddhammassavanaṃ labbhati, te eva dassento ‘‘buddhādīnaṃ sappurisāna’’nti āha . Santo sataṃ vā dhammoti saddhammo. So hi yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhe, saṃsāradukkhe ca apatante dhāretīti evamādi guṇātisayayogavasena santo saṃvijjamāno, pasattho, sundaro vā dhammo, sataṃ vā ariyānaṃ dhammo, tesaṃ vā tabbhāvasādhako dhammoti saddhammo, ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādinā (a. ni. 5.73) vuttā pariyatti. Sā pana mahāvisayatāya na sabbā sabbassa visesāvahāti tassa tassa anucchavikameva dassento āha ‘‘sappāyassa tepiṭakadhammassa savana’’nti. Yonisomanasikāro heṭṭhā vutto eva. Pubbabhāgapaṭipattiyāti vipassanānuyogassa.

Aveccappasādenāti saccasampaṭivedhavasena buddhādīnaṃ guṇe ñatvā uppannappasādena, so pana pasādo devādīsu kenacipi akampiyatāya niccaloti āha ‘‘acalappasādenā’’ti. Etthāti etasmiṃ catukkattaye āhāracatukke. Lūkhapaṇītavatthuvasenāti odanakummāsādikassa lūkhassa ceva paṇītassa ca vatthuno vasena. Sā panāyaṃ āhārassa oḷārikasukhumatā ‘‘kumbhilānaṃ āhāraṃ upādāya morānaṃ āhāro sukhumo’’tiādinā (saṃ. ni. aṭṭha. 2.

我来将这段巴利文直译成简体中文：
311. 流即是圣流，由省略前词，其最初的最前面的进入是预流，即获得初道。其支分即是达到的方便之因即是预流支。所以说"流"等"意义"。因为具足寂静身业等的寂静法，因为宣说寂静法，所以寂静之人即是善士。其中显示依彼等而得到引导证悟四谛的闻正法者，所以说"佛等善士"。寂静者的法或善者的法即是正法。因为它如是依教导而行道者，使不堕入恶趣苦和轮回苦而持守，如是等依结合殊胜功德而是寂静的、存在的、称赞的或殊胜的法，或者是善者即圣者的法，或者是成就彼等性质的法，即是正法，即如"在此比丘学习法"等所说的教法。但它因为境界广大，不是一切对一切都能带来殊胜，所以显示对彼此相应的而说"听闻适宜的三藏法"。如理作意已如前所说。前分行道，即修习观。
以证净，即依证悟诸谛而了知佛等功德而生起的净信，但彼净信因为不为任何天等所动摇而不动，所以说"不动净信"。在此，即在此四法中的食四法中。依粗妙事物，即依饭、粥等粗的和妙的事物。但此食的粗妙性，如"相对于鳄鱼的食物，孔雀的食物是微妙的"等。<.Assistant>

2.11) aṭṭhakathāyaṃ vitthārato āgatā eva.

Ārammaṇaṭṭhitivasenāti ārammaṇasaṅkhātassa pavattipaccayaṭṭhānassa vasena. Tiṭṭhati etthāti ṭhiti, ārammaṇameva ṭhiti ārammaṇaṭṭhiti. Tenevāha ‘‘rūpārammaṇa’’ntiādi. Ārammaṇattho cettha upatthambhanattho veditabbo, na visayalakkhaṇova. Upatthambhanabhūtaṃ rūpaṃ upetīti rūpūpāyaṃ. Tenāha ‘‘rūpaṃ upagataṃ hutvā’’tiādi. Rūpakkhandhaṃ nissāya tiṭṭhati tena vinā appavattanato. Tanti rūpakkhandhaṃ nissāya ṭhānappavattanaṃ. Etanti ‘‘rūpūpāya’’nti etaṃ vacanaṃ. Rūpakkhandho gocaro pavattiṭṭhānaṃ paccayo etassāti rūpakkhandhagocaraṃ rūpaṃ sahakārīkāraṇabhāvena patiṭṭhā etassāti rūpappatiṭṭhaṃ. Iti tīhi padehi abhisaṅkhāraviññāṇaṃ pati rūpakkhandhassa sahakārīkāraṇabhāvoyevettha vutto. Upasittaṃ viya upasittaṃ, yathā byañjanehi upasittaṃ sinehitaṃ odanaṃ rucitaṃ, pariṇāmayogyañca, evaṃ nandiyā upasittaṃ sinehitaṃ kammaviññāṇaṃ abhirucitaṃ hutvā vipākayogyaṃ hotīti. Itaranti dosasahagatādiakusalaṃ, kusalañca upanissayakoṭiyā upasittaṃ hutvāti yojanā. Evaṃ pavattamānanti evaṃ rūpūpāyanti desanābhāvena pavattamānaṃ. Vipākadhammatāya vuddhiṃ…pe… āpajjati. Tatthāpi nippariyāyaphalanibbattanavasena vuddhiṃ, pariyāyaphalanibbattanavasena viruḷhiṃ, nissandaphalanibbattanavasena vepullaṃ. Diṭṭhadhammavedanīyaphalanibbattanena vā vuddhiṃ, upapajjavedanīyaphalanibbattanavasena viruḷhiṃ, aparāpariyāyaphalanibbattanavasena vepullaṃ āpajjatīti yojanā. Ekantato vedanupāyādivasena patti nāma arūpabhave yevāti āha ‘‘imehi panā’’tiādi. Evañca katvā pāḷiyaṃ kataṃ vā-saddaggahaṇañca samatthitaṃ hoti. ‘‘Rūpūpāya’’ntiādinā yathā abhisaṅkhāraviññāṇassa upanissayabhūtā rūpādayo gayhanti, evaṃ tena nibbattetabbāpi te gayhantīti adhippāyena ‘‘catukkavasena…pe… na vutta’’nti āha. Vipākopi hi dhammo vipākadhammaviññāṇaṃ upagataṃ nāma hoti tathā nandiyā upasittattā. Tenāha ‘‘nandūpasecana’’nti. Vitthāritāneva siṅgālasutte.

Bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayaṃ akāro yathā ‘‘saṃvarāsaṃvaro, (pārā. paṭhamamahāsaṅgītikathā; dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
2.11）注释书中已详细说明。
依所缘住立，即依称为所缘的转起因缘处的情况。住立于此即是住立，所缘即是住立为所缘住立。所以说"色所缘"等。在此所缘义应知是支撑义，不只是境相。趣向作为支撑的色即是色趣向。所以说"成为趣向色"等。依色蕴而住立，因为没有它就不转起。彼，即依色蕴而住立转起。此，即此"色趣向"之语。色蕴是境域、转起处、缘于此者即是色蕴境域，色是作为助伴因而成为此的依止即是色依止。如是以三词只说明色蕴对于行识是助伴因性。如同调味，即如同被调味，如同被调味品调味的饭成为美味且适于消化，如是被喜调味的业识成为喜爱且适于结生。其他，即与瞋俱等不善和善结合为依助伴而调味。如是转起，即如是以色趣向等开示而转起。因为有异熟法性而达到增长等。在其中也是依无比喻果生起而增长，依比喻果生起而成长，依等流果生起而广大。或者依现法受果生起而增长，依次生受果生起而成长，依后后受果生起而广大的结合。只在无色有中才有依受趣向等而得，所以说"但以这些"等。如此则合理了圣典中所取的"或"字。如以"色趣向"等而取行识的所依的色等，如是也取由彼所生的彼等，以此意趣而说"依四法等不说"。因为异熟法也名为趣向异熟法识，因为如是被喜所调味。所以说"喜调味"。已在狐狸经中详说。
由此而有健康为有，即病缘。增长的有为非有。因为此无词根是增长义，如"防护非防护"等（第一次大结集的故事；长部注释书）。

1.paṭhamamahāsaṅgītikathāvaṇṇanā; dha. sa. aṭṭha. nidānakathā) phalāphalaṃ’’ti ca . Telamadhuphāṇitādīnīti ādi-saddena sappinavanītānaṃ gahaṇaṃ, telādīnaṃ gahaṇañcettha nidassanamattaṃ. Sabbassāpi gilānapaccayassa saṅgaho daṭṭhabbo. Atha vā bhavābhavoti khuddako ceva mahanto ca upapattibhavo veditabbo. Evañca sati ‘‘imesaṃ panā’’tiādivacanaṃ samatthitaṃ hoti. Bhavūpapattipahānattho hi visesato catutthaariyavaṃso. Taṇhuppādānanti taṇhuppattīnaṃ, cīvarādihetu uppajjanakataṇhānanti attho. Padhānakaraṇakāleti bhāvanānuyogakkhaṇe. Sītādīni na khamatīti bhāvanāya pubbabhāgakālaṃ sandhāya vuttaṃ. Khamatīti sahati abhibhavati. Vitakkasamananti nidassanamattaṃ. Sabbesampi kilesānaṃ samanavasena pavattā paṭipadā.

Samādhijhānādibhedo dhammo pajjati paṭipajjīyati etenāti dhammapadaṃ. Anabhijjhāva dhammapadaṃ anabhijjhādhammapadaṃ. Ayaṃ tāva alobhapakkhe nayo, itarapakkhe pana anabhijjhāpadhāno dhammakoṭṭhāso anabhijjhādhammapadaṃ. Akopoti adoso, mettāti attho. Suppaṭṭhitasatīti kāyādīsu sammadeva upaṭṭhitā sati. Satisīsenāti satipadhānamukhena. Samādhipadhānattā jhānānaṃ ‘‘samāpatti vā’’ti vuttaṃ. Kāmaṃ saviññāṇakaasubhepi jhānabhāvanā alobhappadhānā hoti kāyassa jigucchanena, paṭikkūlākāraggahaṇavasena ca pavattanato, sattavidhauggahakosallādivasena panassā pavatti satipadhānāti tatiyadhammapadeneva naṃ saṅgaṇhitukāmo ‘‘dasa asubhavasena vā’’ti āha. Hitūpasaṃhārādivasena pavattanato brahmavihārabhāvanā byāpādavirodhinī abyāpādappadhānāti āha ‘‘catubrahma…pe… dhammapada’’nti. Tattha adhigatāni jhānādīnīti yojanā. Gamanādito āhārassa paṭikkūlabhāvasallakkhaṇaṃ saññāya thirabhāveneva hoti tassā thirasaññāpadaṭṭhānattāti āhāre paṭikkūlasaññāpi tatiyadhammapade eva saṅgahaṃ gatā. Āruppasamādhiabhiññānaṃ adhiṭṭhānabhāvato kasiṇabhāvanā, sattavidhabojjhaṅgavijjāvimuttipāripūrihetuto ānāpānesu paṭhamaānāpānabhāvanā visesato samādhipadhānāti sā catutthadhammapadena saṅgahitā. Catudhātuvavatthānavasena adhigatānipi ettheva saṅgahetabbāni siyuṃ, paññāpadhānatāya pana na saṅgahitāni.

Dhammasamādānesu paṭhamaṃ acelakapaṭipadā etarahi ca dukkhabhāvato, anāgatepi apāyadukkhavaṭṭadukkhāvahato. Acelakapaṭipadāti ca nidassanamattaṃ daṭṭhabbaṃ channaparibbājakānampi ubhayadukkhāvahapaṭipattidassanato. Dutiyaṃ…pe… brahmacariyacaraṇaṃ etarahi satipi dukkhe āyatiṃ sukhāvahattā. Kāmesu pātabyatā yathākāmaṃ kāmaparibhogo. Alabhamānassāpīti pi-saddena ko pana vādo labhamānassāti dasseti.

Dussīlyādipāpadhammānaṃ khambhanaṃ paṭibandhanaṃ khandhaṭṭho, so pana sīlādi evāti āha ‘‘guṇaṭṭho khandhaṭṭho’’ti. Guṇavisayatāya khandha-saddassa guṇatthatā veditabbā. Vimuttikkhandhoti paṭipakkhato suṭṭhu vimuttā guṇadhammā adhippetā, na avimuttā, nāpi vimuccamānāti tehi saha desanaṃ āruḷhā sīlakkhandhādayopi tayoti āha ‘‘phalasīlaṃ adhippetaṃ, catūsupi ṭhānesu phalameva vutta’’nti ca. Eteneva cettha vimuttikkhandhoti phalapariyāpannā sammāsaṅkappavāyāmasatiyo adhippetāti veditabbaṃ.


我来将这段巴利文直译成简体中文：
1. 第一次大结集故事释;法集注释开端故事）和"有果无果"等。油、蜜、糖等，等字包含酥、生酥，而油等的包含只是举例。应知摄取一切病缘。或者有非有即应知是小的和大的生有。如此则"但对这些"等语成为合理。因为第四圣种特别是为了断除有和生有。渴爱生起，即渴爱的生起，意思是因衣等而生起的渴爱。在精进时，即在修习时。不耐寒等，是就修习的前分时而说。耐，即忍受克服。寻的止息只是举例。是依止息一切烦恼而转起的行道。
法由此而修习行道为法足。无贪即是法足为无贪法足。这是就无贪分的方法，但在另一分中，以无贪为主的法部分为无贪法足。无瞋即是无恚，意思是慈。善立念即在身等中善正现起的念。以念为首，即以念为主要入门。因为禅那以定为主所以说"或等至"。虽然在有识厌恶中禅修也是以无贪为主，因为以厌恶身体和取不净相而转起，但因它依七种善巧取相等而转起是以念为主，所以想要以第三法足摄取它而说"或依十不净"。因为依引导利益等而转起，梵住修习与瞋恚相违而以无恚为主，所以说"四梵住等为第二法足"。其中结合为已证得的禅那等。因为从行走等观察食物的厌恶性是依想的坚固性，因为它以坚固想为近因，所以食厌恶想也摄入第三法足中。遍修习因为是无色定和神通的所依，第一安般念修习因为特别是七觉支、明、解脱圆满的因，所以以定为主而摄入第四法足。依四界差别而证得的也应在此处摄取，但因以慧为主而不摄取。
在法受持中，第一是裸行者的行道，因为现在是苦，未来也导致恶趣苦和轮回苦。裸行者的行道只是举例，应知也显示遮覆外道的两种苦的行持。第二...行梵行虽然现在有苦但未来导致乐。随欲贪着即如意享受欲乐。即使未得的，以"即"字显示何况已得的。
恶戒等恶法的支持防护是蕴义，但那就是戒等，所以说"功德义是蕴义"。应知蕴字因为以功德为境而有功德义。解脱蕴是指从对治而善解脱的功德法，不是未解脱的，也不是正在解脱的，所以与它们一起上升教说的戒蕴等也是那些，所以说"意指果戒，在四处都说的是果"。由此也应知在此解脱蕴是指包含在果中的正思惟、正精进、正念。


Upatthambhanaṭṭhena sampayuttadhammānaṃ tattha thirabhāvena pavattanato, eteneva ahirikaanottappānampi savisaye balaṭṭho siddho veditabbo. Na hi tesaṃ paṭipakkhehi akampiyaṭṭho ekantiko. Hirottappānañhi akampiyaṭṭho sātisayo kusaladhammānaṃ mahābalabhāvato, akusalānañca dubbalabhāvato. Tenāha bhagavā ‘‘abalā naṃ balīyanti, maddante naṃ parissayā’’ti (su. ni. 776; mahāni. 5; netti. paṭiniddesavāre 5) bodhipakkhiyadhammavasenāyaṃ desanāti ‘‘samathavipassanāmaggavasenā’’ti vuttaṃ.

Adhīti upasaggamattaṃ, na ‘‘adhicitta’’ntiādīsu (dha. pa. 185) viya adhikārādiatthaṃ. Karaṇādhikaraṇabhāvasādhanavasena adhiṭṭhāna-saddassa atthaṃ dassento ‘‘tenavā’’tiādimāha. Tena adhiṭṭhānena tiṭṭhanti attano sammāpaṭipattiyaṃ guṇādhikā purisā, te eva tattha adhiṭṭhāne tiṭṭhanti sammāpattiyā, ṭhānameva adhiṭṭhānameva sammāpaṭipattiyanti yojanā. Paṭhamena adhiṭṭhānena. Aggaphalapaññāti ukkaṭṭhaniddesoyaṃ. Kilesūpasamoti kilesānaṃ accantavūpasamo . Paṭhamena nayena adhiṭṭhānāni ekadesatova gahitāni, na nippadesatoti nippadesatova tāni dassetuṃ ‘‘paṭhamena cā’’tiādi vuttaṃ. ‘‘Ādiṃ katvā’’ti etena jhānābhiññāpaññañceva maggapaññañca saṅgaṇhāti. Vacīsaccaṃ ādiṃ katvāti ādi-saddena viratisaccaṃ saṅgaṇhāti. Tatiyena ādi-saddena kilesānaṃ vītikkamapariccāgaṃ, pariyuṭṭhānapariccāgaṃ, heṭṭhimamaggehi anusayapariccāgañca saṅgaṇhāti. ‘‘Vikkhambhite kilese’’ti etena samāpattīhi kilesānaṃ vikkhambhanavasena vūpasamaṃ vatvā ādi-saddena heṭṭhimamaggehi kātabbaṃ tesaṃ samucchedavasena vūpasamaṃ saṅgaṇhāti. Arahattaphalapaññā kathitā ukkaṭṭhaniddesatova, aññathā vacīsaccādīnampi gahaṇaṃ siyā. Nibbānañca asammosadhammatāya uttamaṭṭhena saccaṃ, sabbasaṃkilesapariccāganimittatāya cāgo, sabbasaṅkhārūpasamabhāvato upasamoti ca visesato vattabbataṃ arahatīti therassa adhippāyo. Pakaṭṭhajānanaphalatāya paññā, anavasesato kilesānañcajante ca vūpasante ca uppannattā cāgo, upasamoti ca visesato aggaphalañāṇaṃ vuccatīti thero āha ‘‘sesehi arahattaphalapaññā kathitā’’ti.

Pañhabyākaraṇādicatukkavaṇṇanā



我来将这段巴利文直译成简体中文：
以支撑义，因为相应诸法在彼处以坚固性而转起，由此应知无惭无愧在自境中的力义也成就。因为它们不被对治所动摇义不是决定的。因为惭愧不被动摇义是殊胜的，因为善法是大力，而不善法是弱力。所以世尊说："无力者被制服，困难压迫他"（经集776;大义释5;导论分别品5）。此是依菩提分法的教说，所以说"依止观道"。
"增上"只是前缀，不像在"增上心"等（法句185）中是增上等义。显示依作具、处格而有成就义的增上住字义而说"由彼"等。由彼增上住而住立于自己的正行中的功德殊胜之人，他们即住立于彼增上住中的正得，住立即是增上住即是正行的结合。以第一增上住。阿罗汉果慧，这是就最胜而说。烦恼寂止，即烦恼的究竟止息。依第一方法只是部分地取增上住，不是无余地取，所以为了无余地显示它们而说"以第一"等。"以...为首"以此包含禅那神通慧和道慧。"以语谛为首"中，以"等"字包含离谛。第三中以"等"字包含舍离烦恼的违越、舍离现行、以下位道舍离随眠。"镇伏烦恼"以此说明由等至依镇伏方式而寂止烦恼后，以"等"字包含由下位道所作的依断绝方式而寂止。说阿罗汉果慧只是就最胜而说，否则也应取语谛等。长老的意趣是：涅槃因为不忘失法性而以最上义为谛，因为是舍离一切杂染的因相而为舍，因为是一切行的寂止性而为寂止，所以特别应当这样说。长老说"以其余说阿罗汉果慧"，因为以殊胜了知为果而为慧，因为生起于无余地舍离和寂止烦恼而为舍、为寂止，所以特别说是阿罗汉果智。
问答等四法释

312.Kāḷakanti malīnaṃ, cittassa apabhassarabhāvakaraṇanti attho. Taṃ panettha kammapathappattameva adhippetanti āha ‘‘dasaakusalakammapathakamma’’nti. Kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha ‘‘kaṇhavipāka’’nti. Apāyūpatti, manussesu ca dobhaggiyaṃ kaṇhavipāko. Ayaṃ tassa tamabhāvo vutto. Nibbattanatoti nibbattāpanato. Paṇḍaranti odātaṃ, cittassa pabhassarabhāvakaraṇanti attho. Sukkābhijātihetuto vā sukkaṃ. Tenāha ‘‘sukkavipāka’’nti. Saggūpapatti, manussesu sobhaggiyañca sukkavipāko. Ayaṃ tassa jotibhāvo vutto. Ukkaṭṭhaniddesena pana ‘‘sagge nibbattanato’’ti vuttaṃ, nibbattāpanatoti attho. Missakakammanti kālena kaṇhaṃ, kālena sukkanti evaṃ missakavasena katakammaṃ. ‘‘Sukhadukkhavipāka’’nti vatvā tattha sukhadukkhānaṃ pavattiākāraṃ dassetuṃ ‘‘missakakammañhī’’tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti apacayagāmitāya tadubhayaviddhaṃsakassa kammakkhayakarakammassa idha sukkapariyāyopi na icchitoti āha ‘‘ubhaya…pe… ayamettha attho’’ti. Tattha ubhayavipākassāti yathādhigatassa ubhayavipākassa. Sampattibhavapariyāpanno hi vipāko idha ‘‘sukkavipāko’’ti adhippeto, na accantaparisuddho ariyaphalavipāko.

Pubbenivāso sattānaṃ cutūpapāto ca paccakkhakaraṇena sacchikātabbā; itare paṭilābhena asammohapaṭivedhavasena paccakkhakaraṇena ca sacchikātabbā. Nanu ca paccavekkhaṇāpettha paccakkhato pavattatīti? Saccaṃ paccakkhato pavattati sarūpadassanato, na pana paccakkhakaraṇavasena pavattati paccakkhakārīnaṃ piṭṭhivattanato. Tenāha ‘‘kāyenā’’tiādi.

Ohanantīti heṭṭhā katvā hananti gamenti. Tathābhūtā ca adho sīdenti nāmāti āha ‘‘osīdāpentī’’ti. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesū’’tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato. Yathā rañjanaṭṭhena rāgo, evaṃ ohanaṭṭhena ‘‘ogho’’ti vutto.

Yojentīti kammaṃ vipākena, bhavādiṃ bhavantarādīhi dukkhe satte yojenti ghaṭṭentīti yogā. Oghā viya veditabbā atthato kāmayogādibhāvato.

Visaṃyojentīti paṭipannaṃ puggalaṃ kāmayogādito viyojenti. Saṃkilesakaraṇaṃ yojanaṃ yogo, ganthikaraṇaṃ (ganthakaraṇaṃ dha. sa. mūlaṭī. 20-25), saṅkhalikacakkalikānaṃ viya paṭibaddhatākaraṇaṃ vā ganthanaṃ gantho, ayaṃ etesaṃ viseso. Palibundhatīti nissarituṃ appadānavasena na muñceti vibandhati. Idamevāti attano yathāupaṭṭhitaṃ sassatavādādikaṃ vadati. Saccanti bhūtaṃ.

Bhusaṃ , daḷhañca ārammaṇaṃ ādīyati etehīti upādānāni. Yaṃ pana tesaṃ tathāgahaṇaṃ, tampi atthato ādānamevāti āha ‘‘upādānānīti ādānaggahaṇānī’’ti. Gahaṇaṭṭhenāti kāmanavasena daḷhaṃ gahaṇaṭṭhena. Puna gahaṇaṭṭhenāti micchābhinivisanavasena daḷhaṃ gahaṇaṭṭhena. Imināti iminā sīlavatādinā. Suddhīti saṃsārasuddhi. Etenāti etena diṭṭhigāhena. ‘‘Attā’’ti paññāpento vadati ceva abhinivesanavasena upādiyati ca.


我来将这段巴利文直译成简体中文：
312. 黑暗即是污秽，意思是使心不明亮。但在此只是指达到业道的，所以说"十不善业道业"。或者因为是黑生的因而为黑。所以说"黑报"。恶趣生和在人中的不幸是黑报。这说的是它的暗性。从生起，即从使生起。白即是清净，意思是使心明亮。或者因为是白生的因而为白。所以说"白报"。天界生和在人中的幸运是白报。这说的是它的光明性。但依最胜说而说"因为生在天界"，意思是使生起。杂业即有时黑、有时白，如是依杂而作的业。说"乐苦报"后，为显示其中乐苦的转起方式而说"因为杂业"等。业的黑白名称是因为是黑白生的因，所以说依趣向减损而破除彼二者的灭业，在此不欲白的异名，所以说"二者...这是此中的意义"。其中二报，即如所证得的二报。因为这里意指包含在有福生中的报为"白报"，不是极清净的圣果报。
前世住和众生的死生应以现证方式证知;其他应以获得、无愚痴证悟方式和现证方式证知。难道在此省察不是现证而转起吗？确实是现证而转起因为见到自性，但不是依现证方式而转起因为是随现证者而转。所以说"以身"等。
淹没即下下而击、使去。如此而成为沉下，所以说"使沉没"。以欲求义为欲，它以如所说的义为暴流，或者在诸欲中的暴流为欲暴流。为显示有暴流即是有贪而说"于色无色有"等。其中第一是对生有的贪，第二是对业有的，第三是俱有见的。如以染著义为贪，如是以淹没义说为"暴流"。
系缚即以业系缚报，以有等系缚众生于苦的有等，所以为轭。应知与暴流同义因为是欲轭等性。
解缚即使已入道的人从欲轭等解脱。染污所作是系缚为轭，结缚所作是结(结所作是系缚)，或者如锁链轮等作相系为结缚为结，这是它们的差别。束缚即以不许出离方式不放而系缚。唯此即说自己所现起的常见等。真实即真实。
依彼等而强力坚固地取所缘为取。但它们如是执取，从义上也只是取，所以说"取即是执取"。以执取义，即依欲求而坚固执取义。以再执取义，即依邪深著而坚固执取义。以此，即以此戒禁等。清净即轮回的清净。以此，即以此见执。说"我"而且依深著方式而取。


Yavanti tāhi sattā amissitāpi samānajātitāya missitā viya hontīti yoniyo, tā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭhā khandhānaṃ bhāgaso pavattivisesāti āha ‘‘yoniyoti koṭṭhāsā’’ti. Sayanasminti pupphasantharādisayanasmiṃ. Tattha vā te sayitā jāyantīti sayanaggahaṇaṃ. Tayidaṃ manussānaṃ, bhummadevānañca vasena gahetabbaṃ. Pūtimacchādīsu kimayo nibbattanti. Upapatitā viyāti upapajjavasena patitā viya. Bāhirapaccayanirapekkhatāya vā upapatane sādhukārino opapātino, te eva idha ‘‘opapātikā’’ti vuttā. Devamanussesūti ettha ye deve sandhāya devaggahaṇaṃ, te dassento ‘‘bhummadevesū’’ti āha.

Attano satisammosena āhārappayogena maraṇato ‘‘paṭhamo khiḍḍāpadosikavasenā’’ti vuttaṃ. Attano parassa ca manopadosavasena maraṇato ‘‘tatiyo manopadosikavasenā’’ti vuttaṃ. Neva attasañcetanāya maranti, na parasañcetanāya kevalaṃ puññakkhayeneva maraṇato, tasmā catuttho…pe… veditabbo.

Dakkhiṇāvisuddhādicatukkavaṇṇanā

313. Dānasaṅkhātā dakkhiṇā, na deyyadhammasaṅkhātā. Visujjhanā mahājutikatā, sā pana mahāphalatāya veditabbāti āha ‘‘mahapphalā hontī’’ti.

Anariyānanti asādhūnaṃ. Te pana nihīnācārā hontīti āha ‘‘lāmakāna’’nti. Vohārāti sabbohārā abhilāpā vā, atthato tathāpavattā cetanā. Tenāha ‘‘ettha cā’’tiādi.

Attantapādicatukkavaṇṇanā



我来将这段巴利文直译成简体中文：
由彼等众生虽不相混而以同类性而如混合为胎，它们从义上是以卵等生起处为特征的诸蕴部分转起的差别，所以说"胎即是部分"。于卧具，即于花敷等卧具。或者彼等卧于其中而生，所以说卧具。这应依人和地居天的方式而取。在腐鱼等中生起蛆。如化生，即如依化生而生。或者因为不依外缘而善于化生为化生者，在此即说他们为"化生者"。"在天人中"，这里显示依何天而说天，所以说"在地居天中"。
因为自己的念忘失而依食用而死，所以说"第一依戏乐损坏"。因为依自己和他人的意损坏而死，所以说"第三依意损坏"。既不由自己的思而死，也不由他人的思而死，只是由福尽而死，所以应知第四...。
净施等四法释
313. 施即是净施，不是所施物。清净即大威光，它应依大果而知，所以说"成为大果"。
非圣者即非善人。他们是低劣行者，所以说"卑下者"。言说即一切言说或言语，从义上即如是转起的思。所以说"此中"等。
自苦等四法释

314. Tesu acelakoti nidassanamattaṃ channaparibbājakānampi attakilamathaṃ anuyuttānaṃ labbhanato.

Na sīlādisampannoti sīlādīhi guṇehi aparipuṇṇo.

Tamoti appakāsabhāvena tamobhūto. Tenāha ‘‘andhakārabhūto’’ti, andhakāraṃ viya bhūto jāto appakāsabhāvena, andhakārattaṃ vā pattoti attho. Tamamevāti vuttalakkhaṇaṃ tamameva. Paraṃ parato ayanaṃ gati niṭṭhāti attho. ‘‘Nīce…pe… nibbattitvā’’ti etena tassa tamabhāvaṃ dasseti, ‘‘tīṇi duccaritāni paripūretī’’ti etena tamaparāyanabhāvaṃ appakāsabhāvāpattito. Tathāvidho hutvāti nīce…pe… nibbattetvā. ‘‘Tīṇi sucaritāni paripūretī’’ti etena tassa jotiparāyanabhāvaṃ dasseti pakāsabhāvāpattito. Itaradvaye vuttanayānusārena attho veditabbo.

Ma-kāro padasandhimattaṃ ‘‘aññamañña’’ntiādīsu (su. ni. 605) viya. Catūhi vātehīti catūhi disāhi uṭṭhitavātehi. Parappavādehīti paresaṃ diṭṭhigatikānaṃ vādehi. ‘‘Akampiyo’’ti vatvā tattha kāraṇamāha ‘‘acalasaddhāyā’’ti, maggenāgatasaddhāya. Patanubhūtattāti ettha dvīhi kāraṇehi patanubhāvo veditabbo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti. Uppajjamānā ca vaṭṭānusārimahājanassa viya maddantā abhibhavantā na uppajjanti, dvīhi pana maggehi pahīnattā mandā mandā tanukākārā uppajjanti. Iti kilesānaṃ patanubhāvena guṇasobhāya guṇasoraccena sakadāgāmī samaṇapadumo nāma. Rāgadosānaṃ abhāvāti guṇavikāsavibandhānaṃ sabbaso rāgadosānaṃ abhāvena. Khippameva pupphissatīti aggamaggavikasanena nacirasseva anavasesaguṇasobhāpāripūriyā pupphissati. Tasmā anāgāmī samaṇapuṇḍarīko nāma. ‘‘Puṇḍarīka’’nti hi rattakamalaṃ vuccati. Taṃ kira lahuṃ pupphissati. ‘Paduma’nti setakamalaṃ, taṃ cirena pupphissatī’’ti vadanti. Ganthakārakilesānanti cittassa baddhabhāvakarānaṃ uddhambhāgiyakilesānaṃ sabbaso abhāvā samaṇasukhumālonāma samaṇabhāvena paramasukhumālabhāvappattito.

Catukkavaṇṇanā niṭṭhitā.

Niṭṭhitā ca paṭhamabhāṇavāravaṇṇanā.

Pañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
314. 其中裸行者只是举例，因为遮覆外道中也有从事自我折磨的人。
不具戒等，即不圆满戒等功德。
暗即以无光明性而成为暗。所以说"成为黑暗"，即如黑暗而生成以无光明性，或者达到黑暗性的意思。即暗，即具有所说特相的暗。趣向即去向、趣、终点的意思。以"在低劣...生"显示他的暗性，以"圆满三种恶行"显示他的趣暗性因为达到无光明性。如是成为，即在低劣...生起。以"圆满三种善行"显示他的趣光性因为达到光明性。其他二种应依所说方法类推而知义。
"ma"音节只是语词连接，如在"互相"等中(经集605)。以四风，即以从四方起的风。以他论，即以其他持见者的论。说"不动"后，说其中的原因"以不动信"，即以道而来的信。已成微薄，在此应依二因知微薄性：偶尔生起和现行微弱。因为一来者的烦恼不像随轮回的凡夫那样经常生起，只是有时才生起。生起时也不像随轮回的凡夫那样压制克服而生起，而是因为由二道所断而微弱地、薄弱地生起。如是因为烦恼微薄而以功德庄严、功德柔和，一来者名为沙门莲华。因为无贪瞋，即因为完全没有障碍功德开显的贪瞋。将速开放，即由最上道开显而不久将以圆满一切功德庄严而开放。所以不还者名为沙门红莲。因为"红莲"是说红色莲花。据说它将速开放。他们说"莲"是白色莲花，它将迟开放。因为完全无系缚烦恼，即无使心束缚的上分烦恼，名为沙门细妙，因为以沙门性达到最细妙性。
四法释终。
第一诵分释终。
五法释;

315. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhāti khandhesu lokiyalokuttaravasena vibhāgaṃ dassetvā itaresu tadabhāvato ‘‘upādānakkhandhā lokiyā vā’’ti āha.

Gantabbāti upapajjitabbā. Yathā hi kammabhavo paramatthato asatipi kārake paccayasāmaggiyā siddho ‘‘taṃsamaṅginā santānalakkhaṇena sattena kato’’ti voharīyati, evaṃ upapattibhavalakkhaṇā gatiyo paramatthato asatipi gamake taṃtaṃkammavasena yehi tāni kammāni ‘‘katānī’’ti vuccanti, tehi ‘‘gantabbā’’ti voharīyanti. Yassa uppajjati, taṃ brūhanto eva uppajjatīti ayo, sukhaṃ. Natthi ettha ayoti nirayo. Tato eva assādetabbamettha natthīti ‘‘nirassādo’’ti āha. Avīciādiokāsepi nirayasaddo niruḷhoti āha ‘‘sahokāsena khandhā kathitā’’ti. Sūriyavimānādi okāsavisesepi loke deva-saddo niruḷhoti āha ‘‘catutthe okāsopī’’ti.

Āvāseti visaye bhummaṃ. Peto vā ajagaro vā hutvā nibbattati laggacittatāya, hīnajjhāsayatāya ca. Tehi tehi kāraṇehi ādīnavaṃ dassetvā yathā aññe na labhanti, evaṃ karoti attano visamanissitatāya, balavanissitatāya ca. Vaṇṇamacchariyena attano eva vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇo ‘‘kiṃ vaṇṇo eso’’ti taṃ taṃ dosaṃ vadati. Paṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattāti tassa asambhavo evāti āha ‘‘pariyattidhamme’’tiādi. ‘‘Ayaṃ imaṃ dhammaṃ uggahetvā aññathā atthaṃ viparivattetvā nassessatī’’ti dhammānuggahena na deti. ‘‘Ayaṃ imaṃ dhammaṃ uggahetvā uddhato unnaḷo avūpasantacitto apuññaṃ pasavissatī’’ti puggalānuggahena na deti. Na taṃ adānaṃ macchariyaṃ macchariyalakkhaṇasseva abhāvato.

Cittaṃ nivārentīti jhānādivasena uppajjanakaṃ kusalacittaṃ nisedhenti tathāssa uppajjituṃ na denti. Nīvaraṇappattoti nīvaraṇāvattho. ‘‘Arahattamaggavajjho’’ti etena bhavarāgānusayassapi nīvaraṇabhāvaṃ anujānāti, taṃ vicāretabbaṃ. Kimettha vicāretabbaṃ? ‘‘Āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇa’’nti (paṭṭhā. 

我来将这段巴利文直译成简体中文：
315. 如在诸谛中包含圣谛，在诸蕴中包含取蕴，显示诸蕴以世间出世间的分别后，因为在其他中无彼，所以说"取蕴是世间"。
应去即应生。如业有虽然胜义上无作者，但由因缘和合而成就，说"由具有彼的相续相的有情所作"，如是趣的特相即生有，虽然胜义上无去者，但依各各业而说"彼等业已作"，由彼等说"应去"。有乐为乐。此中无乐为无乐。正因如此，此中无可受用，所以说"无受用"。地狱字也安立于无间等处所，所以说"说蕴与处所"。天字也安立于日宫等特别处所，所以说"第四也包含处所"。
住处即境处的处格。因为心执著和志向卑劣而生为饿鬼或蟒蛇。因为依止不平等和依止力量，所以显示彼等因缘的过患，使他人不得。因为悭吝容色而只称赞自己的容色，说他人的容色"这是什么容色"等过失。证法只属于圣者，他们不悭吝彼因为完全断除悭吝，所以不可能有彼，所以说"于教法"等。"此人学了此法后将颠倒义而破坏"而不以护法给予。"此人学了此法后将成为掉举、高傲、心不寂静而作罪"而不以护人给予。彼不与不是悭吝，因为无悭吝相。
障心即阻碍、不让依禅那等而生起的善心如是生起。成为盖即盖的状态。以"为阿罗汉道所断"表示也允许有贪随眠为盖，彼应思择。此中何须思择？"色界中依欲贪盖而有昏沉睡眠盖"（发趣论）。

3.nīvaraṇagocchake 8) ādivacanato na yidaṃ ‘‘pariyāyena vutta’’nti sakkā vattuṃ, sabbesampi tebhūmakadhammānaṃ kāmanīyaṭṭhena kāmabhāvato bhavarāgassapi kāmacchandabhāvassa icchitattā. Tasmā ‘‘kāmacchando nīvaraṇappatto’’ti bhavarāgānusayamāha. So hi arahattamaggavajjho. ‘‘Yā tasmiṃ samaye cittassa akalyatā’’ti (dha. sa. 1162) ādivacanato thinaṃ cittagelaññaṃ. Tathā ‘‘yā tasmiṃ samaye vedanākkhandhassā’’ti (dha. sa. 44) ādivacanato middhaṃ khandhattayagelaññaṃ. Ettha ca cittagelaññena cittasseva akalyatā, khandhattayagelaññena pana rūpakāyassapi thinamiddhassa niddāhetuttā. Tathā uddhaccanti uddhaccassa arahattamaggavajjhataṃ upasaṃharati tathā-saddena , na ubhayataṃ. Na hi tassa tādisī ubhayatā atthi. Yaṃ pana keci vadanti ‘‘puthujjanasantānavutti sekkhasantānavuttī’’ti, taṃ idha anupayogi sekkhasantānavuttino eva cettha adhippetattā.

Tehīti saṃyojanehi. ‘‘Orambhāgiyāni uddhambhāgiyānī’’ti visesaṃ anāmasitvā ‘‘saṃyojanānī’’ti sādhāraṇato paduddhāro idāni vuccamānacatukkānucchavikatāvasena, kassacipi kilesassa avikkhambhitattā kathañcipi avinipāteyyatāmutto kāmabhavo ajjhattaggahaṇassa visesapaccayattā imesaṃ sattānaṃ abbhantaraṭṭhena anto nāma. Rūpārūpabhavo tabbipariyāyato bahi nāma. Tathā hi yassa orambhāgiyāni saṃyojanāni appahīnāni, so ajjhattasaṃyojano vutto, yassa tāni pahīnāni, so bahiddhāsaṃyojano, tasmā anto asamucchinnabandhanatāya, bahi ca pavattamānabhavaṅgasantānatāya antobaddhā bahisayitā nāma. Nirantarappavattabhavaṅgasantānavasena hi sayitavohāro. Kāmaṃ nesaṃ bahibandhanampi asamucchinnaṃ, antobandhanassa pana thūlatāya evaṃ vuttaṃ . Tenāha ‘‘tesañhi kāmabhave bandhana’’nti. Iminā nayena sesadvayepi attho veditabbo. Asamucchinnesu ca orambhāgiyasaṃyojaniyesu laddhappaccayesu uddhambhāgiyasaṃyojanāni agaṇanūpagāni hontīti. Ariyānaṃyeva vasenettha catukkassa uddhaṭattā labbhamānāpi puthujjanā na uddhaṭā.

Sikkhākoṭṭhāsoti sikkhitabbabhāgo. Pajjati sikkhā etenāti sikkhāpadaṃ, sikkhāya adhigamupāyoti. Āgatāyeva, tasmā tattha āgatanayeneva veditabbāti adhippāyo.

Abhabbaṭṭhānādipañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
3. 因为在盖品中说"等"，不能说此"是方便说"，因为一切三界法以可欲义而为欲，所以也欲有贪为欲贪。因此说"欲贪成为盖"即说有贪随眠。因为它为阿罗汉道所断。因为说"在那时心的不适"等，昏沉是心的病。同样因为说"在那时受蕴"等，睡眠是三蕴的病。此中以心病表示只是心的不适，但以三蕴病也表示色身的昏沉睡眠是睡眠的因。如是掉举，以"如是"字引入掉举为阿罗汉道所断，不是两者性。因为它没有如此的两者性。但有些人说"凡夫相续转起、有学相续转起"，那在此无用，因为这里只是意指有学相续转起。
以彼等，即以结。不触及"下分、上分"的差别而从共通上提举"诸结"，是依将要说的四法的适宜性。因为任何烦恼都未镇伏，所以无论如何不能脱离堕落，欲有因为取内为特殊因缘，对这些有情以内在义为内。色无色有以相反义为外。如是未断下分结者说为内结，已断彼者说为外结，所以因为内未断缚而外相续转起，名为内缚外卧。因为依无间转起有分相续而有卧的言说。虽然他们的外缚也未断，但因为内缚粗重而如是说。所以说"因为他们在欲有的缚"。以此方法也应知其余二种的意义。当未断下分结所得因缘时，上分结不可数。因为此四法只依圣者而举，所以虽可得凡夫也不举。
学处分，即应学的部分。由此而行学为学处，即学的证得方便。已来，所以应依彼处所来的方法而知，这是意趣。
不能处等五法释;

316.Desanāsīsamevāti desanāpadeso eva, tasmā sotāpannādayopi abhabbā. Yadi evaṃ kasmā tathā desanāti āha ‘‘puthujjanakhīṇāsavāna’’ntiādi.

Ñātibyasane yesaṃ ñātīnaṃ vināso, tesaṃ hitasukhaṃ viddhaṃseti, tasmā byasatīti byasanaṃ. Bhogabyasanepi eseva nayo. Rogabyasanādīsu pana ‘‘yassa rogo’’tiādinā yojetabbaṃ. Neva akusalāni asaṃkiliṭṭhasabhāvattā. Na tilakkhaṇāhatāni abhāvadhammattā. Itaraṃ pana vuttavipariyāyato akusalaṃ, tilakkhaṇāhatañca.

Guṇehi samiddhabhāvā sampadā.

Vatthusandassanāti yasmiṃ vatthusmiṃ tassa āpatti, tassa sarūpato dassanā. Āpattisandassanāti yaṃ āpattiṃ so āpanno, tassā dassanā. Saṃvāsapaṭikkhepoti uposathapavāraṇādisaṃvāsassa paṭikkhipanaṃ akaraṇaṃ. Sāmīcipaṭikkhepo abhivādanādisāmīcikiriyāya akaraṇaṃ. Codayamānenāti codentena. Cuditakassa kāloti cuditakassa puggalassa codetabbakālo. Puggalanti codetabbaṃ puggalaṃ. Upaparikkhitvāti ‘‘ayaṃ cuditakalakkhaṇe tiṭṭhati, na tiṭṭhatī’’ti vīmaṃsitvā. Ayasaṃ āropeti ‘‘ime maṃ abhūtena abbhācikkhantā anayabyasanaṃ āpādentī’’ti bhikkhūnaṃ ayasaṃ uppādeti.

Padhāniyaṅgapañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
316. 只是教说之首即只是教说方便，所以预流等也不能。如果这样，为什么如此教说呢？所以说"凡夫漏尽者"等。
亲戚灾难中，凡是亲戚的灭亡，破坏他们的利益和安乐，所以损害为灾难。在财产灾难中也是这个道理。但在疾病灾难等中，应以"凡是疾病"等来结合。不是不善因为是不染污性。不是被三相所击因为是非有法。但其他由于相反于所说而是不善和被三相所击。
以功德圆满性为成就。
事显示，即显示他所犯的那个事的自性。罪显示，即显示他所犯的那个罪。共住遮止，即不作布萨自恣等共住。礼敬遮止，即不作礼敬等礼仪。被诘责，即被劝谏。被诘责者的时，即被诘责人应被劝谏的时间。人，即应被劝谏的人。观察，即考察"此人住于被诘责相，不住于被诘责相"。生起不名誉，即"这些人以不实诽谤我，使我遭遇灾难不幸"而使诸比丘生起不名誉。
精勤支五法释;

317. Padahatīti padahano; bhāvanaṃ anuyutto yogī, tassa bhāvo bhāvanānuyogo padahanabhāvo. Padhānaṃ assa atthīti padhāniko, ka-kārassa ya-kāraṃ katvā ‘‘padhāniyo’’ti vuttaṃ. ‘‘Abhinīhārato paṭṭhāya āgatattā’’ti vuttattā paccekabodhisattasāvakabodhisattānampi paṇidhānato pabhuti āgatā saddhā āgamanasaddhā eva, ukkaṭṭhaniddesena pana ‘‘sabbaññubodhisattāna’’nti vuttaṃ. Adhigamato samudāgatattā aggamaggaphalasampayuttāpi adhigamanasaddhā nāma, yā sotāpannassa aṅgabhāvena vuttā. Acalabhāvenāti paṭipakkhena anabhibhavanīyattā niccalabhāvena. Okappananti okkantitvā pakkhanditvā adhimuccanaṃ. Pasāduppatti pasādanīye vatthusmiṃ pasīdanameva. Suppaṭividdhanti suṭṭhu paṭividdhaṃ, yathā tena paṭivedhena sabbaññutaññāṇaṃ hatthagataṃ ahosi, tathā paṭividdhaṃ. Yassa buddhasubuddhatāya saddhā acalā asampavedhī, tassa dhammasudhammatāya, saṅghasuppaṭipannatāya ca saddhā na tathāti aṭṭhānametaṃ anavakāso. Tenāha bhagavā ‘‘yo, bhikkhave, buddhe pasanno, dhamme so pasanno, saṅghe so pasanno’’tiādi. Padhānavīriyaṃ ijjhati ‘‘addhā imāya paṭipadāya jarāmaraṇato muccissāmī’’ti sakkaccaṃ padahanato.

Appa-saddo abhāvattho ‘‘appa-saddassa…pe… kho panā’’tiādīsu viyāti āha ‘‘arogo’’ti. Samavepākiniyāti yathābhuttaṃ āhāraṃ samākāreneva paccanasīlāya. Daḷhaṃ katvā paccantī hi gahaṇī ghorabhāvena pittavikārādivasena rogaṃ janeti, sithilaṃ katvā paccantī mandabhāvena vātavikārādivasena. Tenāha ‘‘nātisītāya nāccuṇhāyā’’ti. Gahaṇītejassa mandatikkhatāvasena sattānaṃ yathākkamaṃ sītuṇhasahagatāti āha ‘‘atisītagahaṇiko’’tiādi. Yāthāvato accayadesanā attano āvikaraṇaṃ nāmāti āha ‘‘yathābhūtaṃ attano aguṇaṃ pakāsetā’’ti. Udayatthagāminiyāti saṅkhārānaṃ udayaṃ, vayañca paṭivijjhantiyāti ayamettha atthoti āha ‘‘udayañcā’’tiādi. Parisuddhāyāti nirupakkilesāya. Nibbijjhituṃ samatthāyāti tadaṅgavasena avasesaṃ pajahituṃ samatthāya. Tassa tassa dukkhassa khayagāminiyāti yaṃ dukkhaṃ imasmiṃ ñāṇe anadhigate pavattārahaṃ, adhigate na pavattati, taṃ sandhāya vadati. Tathā hesa yogāvacaro ‘‘cūḷasotāpanno’’ti vuccati.

Suddhāvāsādipañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
317. 精进为精进者;修习专注的瑜伽行者，他的状态即修习专注,精进状态。具有精进为精进者,将ka音转为ya音而说为"精进者"。因为说"从发愿开始而来"，所以辟支菩萨、声闻菩萨从发愿以来所生的信也是来信,但以最胜说而说"诸正等觉菩萨"。因为从证得而生起,所以与最上道果相应的也名为证信,即说为预流者的支分。以不动性，即因为不被对治所胜而不动摇。胜解，即倾向、投入、胜解。信生起即是对可信事物的信。善通达，即善好地通达,如以彼通达而一切智智成为手中所得,如是通达。若对佛善觉性的信不动不摇,则对法善法性、僧善行性的信不如是,这是无有是处、无有机会。所以世尊说"诸比丘,若于佛信净,则于法信净,于僧信净"等。精进勇猛成就,因为"我必定依此行道而解脱老死"而恭敬精进。
"appa"字义为无,如在"appa声...但是"等中,所以说"无病"。平等消化,即以平等方式消化所食的食物的习性。因为消化力强烈地消化会因极重而依胆病等生病,松弛地消化会因微弱而依风病等。所以说"不太冷不太热"。因为消化火的微弱和强烈,众生顺次而有冷热的伴随,所以说"冷消化者"等。如实忏悔过失名为自己的显露,所以说"显示如实的自己过失"。趣向生灭,即通达诸行的生灭,这是这里的义,所以说"生及"等。清净,即无随烦恼。能洞察,即能依相应断而断除余下的。趣向彼彼苦的灭,是说此智未得时应起的苦,得时不起。因为如此,此瑜伽行者称为"小预流者"。
净居等五法释

318.‘‘Suddhāāvasiṃsū’’tiādinā addhattayepi tesaṃ suddhāvāsapariyāyo abyabhicārīti dasseti. Kilesamalarahitāti nāmakāyaparisuddhiṃ vadanto eva rūpakāyaparisuddhimpi atthato dasseti. Tenāha ‘‘anāgāmikhīṇāsavā’’ti.

Āyuno majjhanti avihādīsu yattha yattha uppanno, tattha tattha āyuno majjhaṃ anatikkamitvā. Antarā vāti tassa antarāva orameva. Majjhaṃ upahaccāti āyuno majjhaṃ aticca. Tenāha ‘‘atikkamitvā’’ti. Appayogenāti anussahanena. Akilamantoti akilanto. Sukhenāti akicchena. Uddhaṃ vāhibhāvena uddhaṃ assa taṇhāsotaṃ, vaṭṭasotañcāti uddhaṃsoto; uddhaṃ vā gantvā paṭilabhitabbato uddhaṃ assa maggasotanti uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Sodhetvāti tattha tattha uppajjanto te te devaloke sodhento viya hotīti vuttaṃ ‘‘cattāro devaloke sodhetvā’’ti. Tattha tattha vā uppajjitvā puna anuppajjanārahabhāveneva tatopi gacchanto devūpapattibhavasaññite attano khandhaloke bhavarāgamalaṃ visodhetvā vikkhambhetvā. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatthāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatthāpi cattārikappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatthāpi aṭṭhakappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati.

Cetokhilapañcakavaṇṇanā

319.Cetokhilā nāma atthato vicikicchā kodho ca, te pana yasmiṃ santāne uppajjanti, tassa kharabhāvo kakkhaḷabhāvo hutvā upatiṭṭhanti, pageva attanā sampayuttacittassāti āha ‘‘cittassa thaddhabhāvo’’ti. Yathā lakkhaṇapāripūriyā gahitāya sabbā satthurūpakāyasirī gahitāva nāma hoti, evaṃ sabbaññutāya sabbā dhammakāyasirī’’ gahitā eva nāma hotīti tadubhayavatthukameva kaṅkhaṃ dassento ‘‘sarīre kaṅkhamāno’’tiādimāha. Ātapati kileseti ātappaṃ, sammāvāyāmoti āha ‘‘ātappāyāti vīriyakaraṇatthāyā’’ti. Punappunaṃ yogāyāti bhāvanaṃ punappunaṃ yuñjanāya. Satatakiriyāyāti bhāvanāya nirantarappayogāya. ‘‘Paṭivedhadhamme kaṅkhamāno’’ti ettha kathaṃ lokuttaradhamme kaṅkhā pavattatīti? Na ārammaṇakaraṇavasena, anussavākāraparivitakkaladdhe parikappitarūpe kaṅkhā pavattatīti dassento āha ‘‘vipassanā…pe… vadanti, taṃ atthi nu kho natthīti kaṅkhatī’’ti. Sikkhāti cettha pubbabhāgasikkhā veditabbā. ‘‘Kāmañcettha visesuppattiyā mahāsāvajjatāya ceva saṃvāsanimittaghaṭṭanāhetu abhiṇhuppattikatāya ca ‘sabrahmacārīsū’ti kopassa visayo visesetvā vutto, tato aññatthāpi pana kopo ‘na cetokhilo’ti na sakkā viññātu’’nti keci. Yadi evaṃ vicikicchāyapi ayaṃ nayo āpajjati, tasmā yathārutavaseneva gahetabbaṃ.

Cetasovinibandhādipañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
318. 以"住净居"等显示他们在三时中的净居名称都是无例外的。说"无烦恼垢"即说名身清净的同时也从义上显示色身清净。所以说"不还漏尽者"。
寿命中，即在何处生起的无烦等天中，在何处不超过寿命之中。或中间，即在其中间之前。触中，即超过寿命之中。所以说"超过"。不用功，即不勉强。不疲倦，即不倦。以乐，即无难。上升之流为上流，因为他的渴爱流、轮回流向上;或者因为去上而获得，他的道流向上为上流。去阿迦尼吒为阿迦尼吒行。清净，因为在彼彼处生起时如净化彼等天界，所以说"清净四天界"。或者在彼彼处生起后以不再生起的方式而从彼处去，清净、镇伏在名为天生有的自己蕴世间中的有贪垢。因为此人在无烦天住千劫不能证阿罗汉而去无热天，在彼处住二千劫不能证阿罗汉而去善现天，在彼处住四千劫不能证阿罗汉而去善见天，在彼处住八千劫不能证阿罗汉而去色究竟天，住在彼处证得最上道。
心荒秽五法释
319. 心荒秽即从义上为疑和瞋，它们在何相续中生起，成为其粗糙性、坚硬性而现起，何况是对自己相应的心，所以说"心的僵硬性"。如摄取相的圆满即如同摄取一切导师色身庄严，如是摄取一切智性即如同摄取一切法身庄严，显示关于此二事的疑，所以说"疑惑身"等。炽热烦恼为精进，即正精进，所以说"为精进，即为作精进"。数数修习，即数数修习禅修。恒常作，即禅修的不间断实行。在"疑惑证悟之法"中，如何在出世间法中生疑？不是依所缘的方式，显示在依闻思所得的遍计相中生疑，所以说"说观...彼有耶无耶而疑"。此中应知学是前分学。有些人说"此中虽然因为特胜证得、大罪过性和共住因缘触恼而数数生起，所以特别说'对梵行者'为瞋的境，但不能说对其他处的瞋'不是心荒秽'"。如果这样，对疑也有这样的道理，所以应依所说而取。
心缠缚等五法释；

320. Pavattituṃ appadānavasena kusalacittaṃ vinibandhantīti cetasovinibandhā. Taṃ pana vinibandhantā muṭṭhigāhaṃ gaṇhantī viya hontīti āha ‘‘cittaṃ bandhitvā’’tiādi. Kāmagiddho puggalo vatthukāme viya kilesakāmepi assādeti abhinandatīti vuttaṃ ‘‘vatthukāmepi kilesakāmepī’’ti. Attano kāyeti attano karajakāye, attabhāve vā. Bahiddhārūpeti paresaṃ kāye, anindriyabaddharūpe ca. Udaraṃ avadihati upacinoti paripūretīti udarāvadehakaṃ. Seyyasukhanti seyyāya sayanavasena uppajjanakasukhaṃ. Saṃparivattakanti saṃparivattetvā. Paṇidhāyāti taṇhāvasena paṇidahitvā. Iti pañcavidhopi lobhaviseso eva cetovinibandho vuttoti veditabbo.

Lokiyāneva kathitāni rūpindriyānaṃyeva kathitattā. Paṭhamadutiyacatutthāni lokiyāni parittabhūmakattā. Tatiyapañcamāni kāmarūpaggabhūmikattā, kāmarūpārūpaggabhūmikattā ca. Lokiyalokuttarāni kathitānīti ānetvā yojanā. ‘‘Samathavipassanāmaggaphalavasenā’’ti vattabbaṃ. ‘‘Samathavipassanāmaggavasenā’’ti vuttaṃ.

Nissaraṇiyapañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
320. 以不让生起的方式束缚善心为心缠缚。但那束缚时如同握拳一样，所以说"缚心"等。贪欲的人如同爱着欲事物也爱着烦恼欲，所以说"于欲事物和烦恼欲"。自身，即自己的所生身，或自体。外色，即他人的身体和非根所系的色。充满腹部即积集、填满腹部为腹部充满。卧乐，即以卧躺而生起的乐。翻转，即翻转过来。系着，即以渴爱而系着。应知如是说五种都是贪的差别为心缠缚。
说世间的，因为只说色根。第一、第二、第四是世间，因为是属于欲界地。第三、第五是属于欲界色界地，和属于欲界色界无色界地。连接说"说世间出世间"。应该说"依止观道果"。说"依止观道"。
出离五法释

321. Nissarantīti nissaraṇīyāti vattabbe rassaṃ katvā niddeso. Kattari hesa anīya-saddo yathā ‘‘niyyānikā’’ti. Tenāha ‘‘nissaṭā’’ti. Kuto pana nissaṭāti? Yathāsakaṃ paṭipakkhato. Nijjīvaṭṭhena dhātuyoti āha ‘‘attasuññasabhāvā’’ti. Atthato pana dhammadhātumanoviññāṇadhātuvisesā. Tādisassa bhikkhuno kilesavasena kāmesu manasikāro nāma natthīti āha ‘‘vīmaṃsanattha’’nti. ‘‘Nekkhammanissitaṃ idāni me cittaṃ, kiṃ nu kho kāmavitakkopi uppajjatī’’ti vīmaṃsantassāti attho. Pakkhandanaṃ nāma anuppaveso, so pana tattha natthīti āha ‘‘na pavisatī’’ti. Pasādaṃ nāma abhirucisantiṭṭhānaṃ , vimuccanaṃ adhimuccananti taṃ sabbaṃ pakkhipanto vadati ‘‘pasādaṃ nāpajjatī’’tiādi. Evaṃbhūtaṃ panassa cittaṃ tattha kathaṃ tiṭṭhatīti āha ‘‘yathā panā’’tiādi. Tanti paṭhamajjhānaṃ. Assāti bhikkhuno. Cittaṃ pakkhandatīti parikammacittena saddhiṃ jhānacittaṃ ekaṭṭhavasena ekajjhaṃ gahetvā vadati. Gocare gatattāti attano ārammaṇe eva pavattattā. Ahānabhāgiyattāti ṭhitibhāgiyattā, visesabhāgiyattā vā. Suṭṭhu vimuttanti vikkhambhanavimuttiyā sammadeva vimuttaṃ. Cittassa kāyassa ca hananato vighāto, dukkhaṃ. Paridahanato pariḷāho, kāmadaratho. Na vedayati anuppajjanato. Nissaranti tatoti nissaraṇaṃ. Ke nissaranti? Kāmā. Evañca katvā kāmānanti kattari sāmivacanaṃ suṭṭhu yujjati. Yadaggena kāmā tato ‘‘nissaṭā’’ti vuccanti, tadaggena jhānampi kāmato ‘‘nissaṭa’’nti vattabbataṃ labhatīti vuttaṃ ‘‘kāmehi nissaṭattā’’ti. Evaṃ vikkhambhanavasena kāmanissaraṇaṃ vatvā idāni samucchedavasena accantatova nissaraṇaṃ dassetuṃ ‘‘yo panā’’tiādi vuttaṃ.

Sesapadesūti sesakoṭṭhāsesu. Ayaṃ pana visesoti visesaṃ vadantena ‘‘taṃ jhānaṃ pādakaṃ katvā’’tiādiko avisesoti vatvā dutiyatatiyavāresu sabbaso anāmaṭṭho, catutthavāre pana ayampi visesoti dassetuṃ ‘‘accantanissaraṇe cettha arahattaphalaṃ yojetabba’’nti vuttaṃ.

Yasmā arūpajjhānaṃ pādakaṃ katvā aggamaggaṃ adhigantvā arahatte ṭhitassa cittaṃ sabbaso rūpehi nissaṭaṃ nāma hoti. Tassa hi phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ rūpābhimukhaṃ cittaṃ pesentassa idamakkhātanti samathayānikānaṃ vasena heṭṭhā cattāro vārā kathitā, idaṃ pana sukkhavipassakassa vasenāti āha ‘‘suddhasaṅkhāre’’tiādi. Puna sakkāyo natthīti uppannanti idāni me sakkāyappabandho natthīti vīmaṃsantassa uppannaṃ.

Vimuttāyatanapañcakavaṇṇanā



我来将这段巴利文直译成简体中文：
321. "出离"在应说为"nissaranīya"时作短音而说。此anīya词是作者义，如"出"。所以说"出离"。从何处出离？从各自的对治。以无命义为界，所以说"空无我性"。但从义上是法界、意识界的差别。这样的比丘没有以烦恼方式在诸欲中作意，所以说"为观察"。意思是观察"我的心现在依出离，欲寻还会生起吗？"。趣入即进入，但那里没有，所以说"不进入"。净信即信解安住，解脱即胜解，含摄这一切而说"不生净信"等。但他这样的心如何住于其中？所以说"如何"等。彼，即初禅。此，即比丘。心趣入，是连同遍作心说禅心为一处义。已至行处，即只在自己所缘中转起。不退分，即住分或胜进分。善解脱，即以镇伏解脱而善好解脱。由损害心身为恼害，即苦。由遍烧为热恼，即欲苦。不觉受，因为不生起。从彼出离为出离。谁出离？诸欲。如此作时，诸欲为作者的属格很适合。因为说诸欲从彼"出离"，所以禅也从欲"出离"而说，所以说"因为从诸欲出离"。如是说依镇伏的出离欲后，现在为显示依断除而究竟出离而说"若"等。
在余处，即在其余部分。但此差别，即说差别时说"以彼禅为基础"等为无差别，在第二第三段完全不提及，但在第四段为显示此也是差别而说"在究竟出离中这里应配阿罗汉果"。
因为以无色禅为基础证得最上道而住于阿罗汉位者的心名为完全从诸色出离。因为他从果定出起为观察而送心趣向色时说此，依止观行者的四段在前面说，但这是依纯观行者而说，所以说"纯行"等。再无有身见生起，即现在观察我的有身相续已无而生起。
解脱处五法释

322. Vimuttiyā vaṭṭadukkhato vimuccanassa āyatanāni kāraṇāni vimuttāyatanānīti āha ‘‘vimuccanakāraṇānī’’ti. Pāḷiatthaṃ jānantassāti ‘‘idha sīlaṃ āgataṃ, idha samādhi, idha paññā’’tiādinā taṃ taṃ pāḷiatthaṃ yāthāvato jānantassa. Pāḷiṃ jānantassāti tadatthajotanaṃ pāḷiṃ yāthāvato upadhārentassa. Taruṇapītīti sañjātamattā mudukā pīti jāyati. Kathaṃ jāyati? Yathādesitadhammaṃ upadhārentassa tadanucchavikameva attano kāyavacīmanosamācāraṃ pariggaṇhantassa somanassappattassa pamodalakkhaṇaṃ pāmojjaṃ jāyati. Tuṭṭhākārabhūtā balavapītīti purimuppannāya pītiyā vasena laddhāsevanattā ativiya tuṭṭhākārabhūtā kāyacittadarathapassambhanasamatthāya passaddhiyā paccayo bhavituṃ samatthā balappattā pīti jāyati. Yasmā nāmakāye passaddhe rūpakāyopi passaddho eva hoti, tasmā ‘‘nāmakāyo paṭipassambhati’’ icceva vuttaṃ. Sukhaṃ paṭilabhatīti vakkhamānassa cittasamādhānassa paccayo bhavituṃ samatthaṃ cetasikaṃ nirāmisaṃ sukhaṃ paṭilabhati vindati. ‘‘Samādhiyatī’’ti ettha na yo koci samādhi adhippeto, atha kho anuttarasamādhīti dassento ‘‘arahatta phalasamādhinā samādhiyatī’’ti āha. ‘‘Ayañhī’’tiādi tassā desanāya tādisassa puggalassa yathāvuttasamādhipaṭilābhassa kāraṇabhāvavibhāvanaṃ. Tassa vimuttāyatanabhāvo. Osakkitunti nayituṃ. Samādhiyeva samādhinimittanti kammaṭṭhānapāḷiāruḷho samādhiyeva parato uppajjanakabhāvanāsamādhissa kāraṇabhāvato samādhinimittaṃ. Tenāha ‘‘ācariyasantike’’tiādi.

Vimuttivuccati arahattaṃ sabbaso kilesehi paṭippassaddhivimuttīti katvā. Paripācentīti sādhenti nipphādenti. Aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena ñāṇena sahagatāti attho. Sesesupi eseva nayo. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.37, 306) vuttanayena veditabbaṃ.

Pañcakavaṇṇanā niṭṭhitā.

Chakkavaṇṇanā

323. Attānaṃ adhi ajjhattā,adhi-saddo samāsavisaye adhikāratthaṃ, pavattiatthañca gahetvā pavattatīti attānaṃ adhikicca uddissa pavattā ajjhattā; ajjhattesu bhavāni ajjhattikānīti niyakajjhattesupi abbhantarāni cakkhādīni vuccanti, tāni pana yena ajjhattabhāvena ‘‘ajjhattikānī’’ti vuccanti, tamatthaṃ pākaṭaṃ katvā dassento ‘‘ajjhattikānī’’ti āha. Saddatthato pana ajjhattajjhattāniyeva ajjhattajjhattikāni yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 

我来将这段巴利文直译成简体中文：
322. 解脱即从轮回苦解脱的处所、因缘为解脱处，所以说"解脱因缘"。知经义者，即如"此处是戒，此处是定，此处是慧"等如实知彼彼经义者。知经者，即如实思维显示彼义的经者。弱喜，即刚生起的柔软喜生起。如何生起？对如所说法思维、摄取相应的自己身语意行而得欢喜者，生起欢喜相的欢悦。成为欢喜状的强喜，即因先前生起的喜而得串习，成为极欢喜状，能成为能镇伏身心热恼的轻安的缘的有力喜生起。因为名身轻安时色身也轻安，所以只说"名身轻安"。获得乐，即获得、得到能成为将要说的心定之缘的无染心所乐。在"得定"中，不是指任何定，而是显示无上定，所以说"以阿罗汉果定而得定"。"因为此"等是显示此教说对这样的人是如所说得定的因缘。它的解脱处性。推引，即引导。定相即定，因为已登上业处经的定成为后生起修习定的因缘为定相。所以说"在阿阇黎处"等。
解脱说为阿罗汉，因为是从一切烦恼寂止解脱。成熟，即成就、完成。在无常随观智为依止缘时生起的想，即与彼智相应的意思。在其余也是这个道理。这里应说的，应依清净道论疏(visuddhi. ṭī. 1.37, 306)所说方法而知。
五法释毕。
六法释
323. 自己、内，adhi-字在复合词中取增上义和转起义而转起，所以关于自己、缘自己而转起为内；内所生为内，所以也说在自内的内部的眼等，但它们以何内性而说为"内"，显示那义而清楚，所以说"内"。但从语义上，内内即内内，如"律者"。

8.11; pārā. 8) daṭṭhabbaṃ. Tato ajjhattatoti tato ajjhattajjhattato, yāni ajjhattikāni vuttāni. Ajjhattikānañhi paṭiyogīni bāhirāni ajjhattadhammānaṃ viya bahiddhādhammā. ‘‘Ajjhattikānī’’ti hi saparasantānikāni cakkhādīni vuccanti, tathā rūpādīni ‘‘bāhirānī’’ti. Ajjhattāni pana sasantānikā eva cakkhurūpādayo, tato aññeva bahiddhāti. ‘‘Viññāṇasamūhā’’ti ettha yadipi tesaṃ viññāṇānaṃ samodhānaṃ natthi bhinnakālikattā, cittena pana ekajjhaṃ abhisaṃyūhanavasena samūhatā vuttā yathā ‘‘vedanākkhandho’’ti. Cakkhupasādanissitanti cakkhupasādaṃ nissāya paccayaṃ labhitvā uppannaṃ kusalākusalavipākaviññāṇaṃ cakkhuviññāṇatāsāmaññena ekajjhaṃ katvā vuttaṃ. Cakkhusannissito samphasso, na cakkhudvāriko. Imedasa samphasseti ime pasādavatthuke dasa vipākasamphasse ṭhapetvā. Eteneva nayenāti etena phasse vutteneva nayena. Taṇhāchakke taṇhaṃ ārabbha pavattāpi taṇhā dhammataṇhāti veditabbā.

Appaṭissayoti appaṭissavo, va-kārassa ya-kāraṃ katvā niddeso. Garunā kismiñci vutte gāravavasena paṭissavanaṃ paṭissavo, paṭissavabhūtaṃ, taṃsabhāgañca yaṃ kiñci gāravaṃ, natthi etasmiṃ paṭissavoti appaṭissavo, gāravarahito. Tenāha ‘‘anīcavuttī’’ti. Yathā cetiyaṃ uddissa kataṃ satthu katasadisaṃ, evaṃ cetiyassa purato kataṃ satthu purato katasadisaṃ evāti āha ‘‘parinibbute panā’’tiādi. Sakkaccaṃ na gacchatīti ādaraṃ gāravaṃ uppādetvā na upasaṅkamati. Yathā sikkhāya ekadese kopite, agārave ca kate sabbā sikkhā kuppati, sabbattha ca agāravaṃ kataṃ nāma hoti samudāyato saṃvarasamādānaṃ avayavato bhedoti. Evaṃ ekabhikkhusmiṃpi…pe… agāravo katova hoti. Anādariyamattenapi sikkhāya aparipūriyevāti āha ‘‘apūrayamānova sikkhāya agāravo nāmā’’ti. Appamādalakkhaṇaṃ sammāpaṭipatti. Duvidhanti dhammāmisavasena duvidhaṃ.

Somanassūpavicārāti somanassasahagatā vicārā adhippetā, upasaddo ca nipātamattanti āha ‘‘somanassasampayuttā vicārā’’ti. Tathā hissa abhidhamme (dha. sa. 8) ‘‘cāro vicāro…pe… upavicāro’’ti niddeso pavatto. Somanassakāraṇabhūtanti sabhāvato, saṅkappatopi somanassassa uppattiyā paccayabhūtaṃ. Kāmaṃ parittabhūmakā vitakkavicārā aññamaññamaviyogino , kiriyābhedato pana paṭhamābhinipātatāya vitakkassa byāpāro sātisayo. Tato paraṃ vicārassāti taṃ sandhāya ‘‘vitakketvā’’ti pubbakālakiriyāvasena vatvā ‘‘vicārena paricchindatī’’ti vuttaṃ. Laddhapubbāsevanassa vicārassa byāpāro paññā viya hoti. Tathā hi ‘‘vicāro vicikicchāya paṭipakkho’’ti peṭake vuttaṃ. ‘‘Diṭṭhisāmaññagato’’ti ettha yāya diṭṭhiyā puggalo diṭṭhisāmaññaṃ gato vutto, sā paṭhamamaggasammādiṭṭhi kosambakasutte adhippetoti āha ‘‘kosambakasutte paṭhamamaggo kathito’’ti. Idhāti imasmiṃ sutte. Catūsupi maggesu sammādiṭṭhi diṭṭhiggahaṇena gahitāti āha ‘‘cattāropi maggā kathitā’’ti.

Vivādamūlachakkavaṇṇanā



我来将这段巴利文直译成简体中文：
从内处，即从内内，说的是内。因为内的相对是外，如内法的外法。所说"内"即自他相续的眼等，如是色等为"外"。但内只是自相续的眼色等，从彼为外。在"识聚"中，虽然彼等识因为时间不同而无集合，但依心一处积集而说聚，如"受蕴"。依眼净色，即依止眼净色得缘而生起的善、不善、异熟识，以眼识性共相而一处说。眼相应触，非眼门。此十触，即除去这依净色所依的十异熟触。如是方法，即如在触中所说的方法。在爱六法中，缘爱而转起的爱也应知是法爱。
无敬重，即无敬重，把va音变成ya音而说。对师长所说而以恭敬方式回应为敬重，有敬重性，以及任何同分的恭敬，此中无敬重为无敬重，即无恭敬。所以说"无卑下行"。如对塔所作如对佛所作一样，如是在塔前所作如在佛前所作一样，所以说"但在般涅槃"等。不恭敬去，即不生起尊重恭敬而不亲近。如在学处一分破坏，作不恭敬时一切学处破坏，一切处作不恭敬，因为从整体摄受防护从部分破坏。如是对一比丘...等...作不敬重。即使只是无恭敬也是不圆满学处，所以说"不圆满学处名为不恭敬"。不放逸相是正行。二种，即依法和资具二种。
喜伺察，即意为喜俱行的伺察，up-字只是助词，所以说"喜相应伺察"。如是在阿毗达磨(dha. sa. 8)中说"行伺察...等...近伺察"。成为喜因，即从自性、从寻也成为喜生起的缘。虽然欲界地的寻伺是不相离，但从作用差别，因为最初冲击性寻的作用殊胜。从彼之后是伺，缘此以前行动作方式说"寻已"而说"以伺察决定"。已得串习的伺察的作用如慧。如是在藏中说"伺察是疑的对治"。在"得见共同"中，由何见而说人得见共同，是拘睒弥经中所说的初道正见，所以说"拘睒弥经说初道"。此中，即在此经中。以见摄取四道中的正见，所以说"说四道"。
诤根六法释<.Assistant>

325.Kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya vigatakodhano nāma na hoti, tasmā ‘‘kodhena samannāgato’’ti āha. Upanāho etassa atthi, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti vuttaṃ ‘‘dvinnaṃ bhikkhūnaṃ vivādo’’ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena dassento ‘‘katha’’ntiādimāha. Abbhantaraparisāyāti parisabbhantare.

Paraguṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantaṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Palāsatīti palāso, parassa guṇe ḍaṃsitvā viya apanetīti attho, so etassa atthīti palāsī. Palāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ pasāretvā tiṭṭhati. Tenāha ‘‘yugaggāhalakkhaṇena palāsena samannāgato’’ti. ‘‘Issukī’’tiādīnaṃ padānamattho heṭṭhā vuttanayattā suviññeyyova. Kammapathappattāya micchādiṭṭhiyā vasenettha micchādiṭṭhi veditabbāti āha ‘‘natthikavādī ahetukavādī akiriyavādī’’ti.

Nissaraṇiyachakkavaṇṇanā

326.Hāpetvāti kusalacittaṃ parihāpetvā pavattitumeva appadānavasena. Abhūtaṃ byākaraṇaṃ byākaroti ‘‘mettā hi kho me cetovimutti bhāvitā’’tiādinā (a. ni. 6.13) attani avijjamānaṃ guṇabyāhāraṃ byāharati. Cetovimutti-saddaṃ apekkhitvā ‘‘nissaṭā’’ti vuttaṃ. Puna byāpādo natthīti idāni mama byāpādo nāma natthi sabbaso natthīti ñatvā.

‘‘Animittā’’ti vatvā yesaṃ nimittānaṃ abhāvena arahattaphalasamāpattiyā animittatā, taṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rāgassa nimittaṃ, rāgo eva vā nimittanti rāganimittaṃ. Ādi-saddena dosanimittādīnaṃ saṅgaho daṭṭhabbo. Rūpavedanādisaṅkhāranimittaṃ rūpanimittādi. Tesaññeva niccādivasena upaṭṭhānaṃ niccanimittādi. Tayidaṃ nimittaṃ yasmā sabbena sabbaṃ arahattaphale natthi, tasmā vuttaṃ ‘‘sā hi…pe… animittāti vuttā’’ti. Nimittaṃ anusaratīti taṃ nimittaṃ anugacchati ārabbha pavattati.

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

Anuttariyādichakkavaṇṇanā

327. Natthi etesaṃ uttarāni visiṭṭhānīti anuttarāni, anuttarāni eva anuttariyāni yathā anantameva ānantariyanti āha ‘‘anuttariyānīti anuttarānī’’ti. Dassanānuttariyaṃ nāma anuttaraphalavisesāvahattā. Esa nayo sesesupi. Sattavidhaariyadhanalābhoti sattavidhasaddhādilokuttaradhanalābho. Sikkhattayapūraṇanti adhisīlasikkhādīnaṃ tissannaṃ sikkhānaṃ paripūraṇaṃ. Tattha paripūraṇaṃ nippariyāyato asekkhānaṃ vasena veditabbaṃ. Kalyāṇaputhujjanato paṭṭhāya hi satta sekkhā tisso sikkhā pūrenti nāma, arahā pana paripuṇṇasikkhoti. Iti imāni anuttariyāni lokiyalokuttarāni kathitāni.

Anussatiyoeva diṭṭhadhammikasamparāyikādihitasukhānaṃ kāraṇabhāvato ṭhānānīti anussatiṭṭhānāni. Evaṃ anussaratoti yathā buddhānussati visesādhigamassa ṭhānaṃ hoti, evaṃ ‘‘itipi so bhagavā’’tiādinā (dī. ni. 

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325. 瞋者，即习惯瞋恚。因为他未断瞋性而不名为离瞋者，所以说"具足瞋"。有恨，或习惯怨恨为恨者。诤论生起时多数先依二人而生起，所以说"二比丘的诤论"。但它如何成为多人的无益，以显示例子而说"如何"等。在内众中，即在众中。
虽然转起诽谤他人功德，但如粪便打击自己的制造者首先污染，为诽谤，他有此为诽谤者。高慢为高慢，即如咬断他人功德而除去的意思，他有此为高慢者。高慢者不给第二者担负，平等伸展而住。所以说"具足轭执相的高慢"。"嫉者"等词义因前已说方法而易知。此中应依得业道的邪见力而知邪见，所以说"无有论者、无因论者、无作论者"。
出离六法释
326. 减损，即以不让善心减损而转起的方式。宣说不实，即如"我的慈心解脱已修习"等宣说自己没有的功德。缘"心解脱"词而说"出离"。再无嗔恚，即知道我现在完全没有名为嗔恚。
说"无相"后，为显示以何相的无而阿罗汉果定为无相，所以说"因为彼"等。其中贪的相，或贪即相为贪相。以"等"字应知摄取瞋相等。色受等行相为色相等。彼等以常等方式显现为常相等。此相因为在阿罗汉果中完全没有，所以说"因为彼...等...说为无相"。随相，即随彼相而转起。
我慢，即"我是"而转起以我为境的慢。这名为我是，即以色为相，或在受等中以任一为相这名为我是我。以此断除"我是"慢为我慢断，即阿罗汉道。再无我慢，即称赞达到不再生起法性而显明断除性。
无上等六法释
327. 没有比他们更殊胜为无上，无上即无上性，如无间即无间性，所以说"无上性即无上"。见无上，即因为带来无上果殊胜。其余也是这个道理。得七种圣财，即得七种信等出世间财。圆满三学，即圆满增上戒等三学。其中圆满应从无曲解依无学而知。从善凡夫开始七有学名为圆满三学，但阿罗汉为圆满学者。如是说这些无上是世间出世间的。
随念即因为是现法后世等利益乐的因缘为处，为随念处。如是随念，即如佛随念成为证得殊胜的处，如是以"如是彼世尊"等。

1.157, 255) buddhaguṇe anussarantassa. Upacārakammaṭṭhānanti paccakkhato upacārajjhānāvahaṃ kammaṭṭhānaṃ, paramparāya pana yāva arahattā lokiyalokuttaravisesāvahaṃ.

Satatavihārachakkavaṇṇanā

328.Niccavihārāti sabbadā pavattanakavihārā. Ṭhapetvā hi samāpattivelaṃ, bhavaṅgavelañca khīṇāsavā imināva chaḷaṅgupekkhāvihārena sabbakālaṃ viharanti. Cakkhunā rūpaṃ disvāti nissayavohārena vuttaṃ. Sasambhārakathā hesā yathā ‘‘dhanunā vijjhatī’’ti. Tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbanti āha ‘‘cakkhuviññāṇena disvā’’ti. Iṭṭhe arajjantoti iṭṭhe ārammaṇe rāgaṃ anuppādento maggena samucchinnattā. Neva sumano hoti gehasitapemavasenapi. Na dummano pasādaññathattavasenapi. Asamapekkhaneti iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe na samaṃ na sammā ayoniso gahaṇe. Yo akhīṇāsavānaṃ moho uppajjati, taṃ anuppādento maggeneva tassa samugghāṭitattā. Ñāṇupekkhāvaseneva upekkhako viharati majjhatto. Ayañcassa paṭipattivepullappattiyā , paññāvepullappattiyā vāti āha ‘‘satiyā’’tiādi. Chaḷaṅgupekkhāti chasu dvāresu pavattā satisampajaññassa vasena chāvayavā upekkhā. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti. Satatavihārāti ñāṇuppattipaccayarahitakālepi pavattibhedanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti.‘‘Upekkhako viharatī’’ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ ‘‘somanassaṃ kathaṃ labbhatī’’ti codetvā ‘‘āsevanato labbhatī’’ti sayameva pariharatīti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatte viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ, tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tenāha ‘‘āsevanato labbhatī’’ti.

Abhijātichakkavaṇṇanā

329. ‘‘Abhijātiyo’’ti ettha abhi-saddo upasaggamattaṃ, na atthavisesajotakoti āha ‘‘jātiyo’’ti. Abhijāyatīti etthāpi eseva nayo. Jāyatīti ca antogadhahetuatthapadaṃ, uppādetīti attho. Jātiyā, taṃnibbattakakammānañca kaṇhasukkapariyāyatāya yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭippassambhanavasena kilesānaṃ nibbāpanato nibbānaṃ sace kaṇhaṃ bhaveyya yathā taṃ dasavidhaṃ dussīlyakammaṃ. Sace sukkaṃ bhaveyya yathā taṃ dānasīlādikusalakammaṃ. Dvinnampi kaṇhasukkavipākānaṃ. Arahattaṃ adhippetaṃ ‘‘abhijāyatī’’ti vacanato. Taṃ kilesanibbānante jātattā nibbānaṃ yathā rāgādīnaṃ khayante jātattā rāgakkhayo dosakkhayo mohakkhayoti.

Nibbedhabhāgiyachakkavaṇṇanā

Nibbedhovuccati nibbānaṃ maggañāṇena nibbijjhitabbaṭṭhena, paṭivijjhitabbaṭṭhenāti attho. Nirodhānupassanāñāṇeti nirodhānupassanāñāṇe nissayapaccayabhūte uppannā saññā, tena sahagatāti attho.

Chakkavaṇṇanā niṭṭhitā.

Sattakavaṇṇanā



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1.157, 255)随念佛功德。近行业处，即直接带来近行禅的业处，但间接地直至阿罗汉带来世间出世间的殊胜。
常住六法释
328. 常住，即一切时转起的住。除去定的时间和有分的时间，漏尽者一切时都以此六支舍住而住。眼见色，是以所依的言说而说。这是有具说，如"以弓射"。所以应知以所依为首摄取所依的，所以说"以眼识见"。不贪于可意，即在可意所缘不生起贪，因为道已断。不生喜，即使是依在家爱。不生忧，即使是依净信变异。不正观，即在可意、不可意、中性的所缘不平等、不正当、不如理取。不生起未漏尽者生起的痴，因为道已断除。依智舍而住于舍、中立。这是他因为达到行的圆满、达到慧的圆满，所以说"念"等。六支舍，即在六门转起依念正知力的六分舍。得智相应心，因为没有它们不可能正知。大心，即得八大唯作心。常住，即即使在无智生起缘的时候也有转起差别。十心，即八大唯作心连同微笑心、确定心得十心。依不贪不瞋而转起为它们共同。因为说"住于舍"，从六支舍而来的这些常住，问"如何得喜?"而自己回答"从串习而得"。虽然漏尽者在可意不可意所缘多住于舍如中立，因为不舍自己清净的本性，但有时在如是心行不存在时，对于本性可意的所缘，依如实性取也有阿罗汉的心成为俱喜而转起，那是从前串习的力量。所以说"从串习而得"。
种姓六法释
329. 在"种姓"中，abhi-字只是前缀，不显示特殊义，所以说"姓"。生起，这里也是这个道理。生即包含因义的词，意思是生起。关于黑白的种和能生彼的业，应说的在前已说。如果涅槃因为以寂止而熄灭烦恼而是黑的话，如十种恶戒业。如果是白的话，如布施、持戒等善业。两种黑白异熟。说"生起"意指阿罗汉果。它因为生在烦恼涅槃末而为涅槃，如贪等灭生在贪等尽末而为贪尽、瞋尽、痴尽。
通达分六法释
通达说为涅槃，因为以道智应通达、应证悟的意思。在灭随观智，即在灭随观智为依止缘时生起的想，即与彼相应的意思。
六法释毕。
七法释

330.Sampattipaṭilābhaṭṭhenāti sīlasampattiādīnaṃ sammāsambodhipariyosānānaṃ sampattīnaṃ paṭilābhāpanaṭṭhena, sampattīnaṃ vā paṭilābho sampattipaṭilābho, tassa kāraṇaṃ sampattipaṭilābhaṭṭho, tena sampattipaṭilābhaṭṭhena. Tenevāha ‘‘sampattīnaṃ paṭilābhakāraṇato’’ti. Saddhāva ubhayahitatthikehi dhanāyitabbaṭṭhena dhanaṃ saddhādhanaṃ. Etthāti etesu dhanesu. Sabbaseṭṭhaṃ sabbesaṃ paṭilābhakāraṇabhāvato, tesañca saṃkilesavisodhanena mahājutikamahāvipphārabhāvāpādanato. Tenāha ‘‘paññāya hī’’tiādi. Tattha paññāya ṭhatvāti kammassakatāpaññāya patiṭṭhāya sucaritādīnipūretvā saggūpagā honti. Tattha ceva pāramitā paññāya ca ṭhatvā sāvakapāramiñāṇādīni paṭivijjhanti.

Samādhiṃ parikkharonti abhisaṅkharontīti samādhiparikkhārā, samādhissa sambhārabhūtā sammādiṭṭhiādayo. Idha pana sahakārīkāraṇabhūtā adhippetāti āha ‘‘samādhiparivārā’’ti.

Asataṃ asādhūnaṃ dhammā tesaṃ asādhubhāvasādhanato. Asantāti asundarā gārayhā. Tenāha ‘‘lāmakā’’ti. ‘‘Vipassakasseva kathitā’’ti vatvā tassa vipassanānibbattiṃ dassetuṃ ‘‘tesupī’’tiādi vuttaṃ. Catunnampi hi saccānaṃ visesena dassanato maggapaññā sātisayaṃ ‘‘vipassanā’’ti vattabbā, taṃsamaṅgī ca ariyo vipassanakoti.

Sappurisānaṃ dhammāti sappurisānaṃyeva dhammā, na asappurisānaṃ. Dhammānudhammapaṭipattiyā eva hi dhammaññuādibhāvo , na pāḷidhammapaṭhanādimattena. Bhāsitassāti suttageyyādibhāsitassa ceva tadaññassa ca attatthaparatthabodhakassa padassa. Atthakusalatāvasena atthaṃ jānātīti atthaññū . Attānaṃ jānātīti yāthāvato attano pamāṇajānanavasena attānaṃ jānāti. Paṭiggahaṇaparibhogamattaññutāhi eva pariyesanavissajjanamattaññutāpi bodhitā hontīti ‘‘paṭiggahaṇaparibhogesu’’ icceva vuttaṃ. Evañhi tā anavajjā hontīti. Yogassa adhigamāyāti bhāvanāya anuyuñjanassa. Atisambādhanti atikhuddakaṃ atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā. Aṭṭhavidhaṃ parisanti khattiyaparisādikaṃ aṭṭhavidhaṃ parisaṃ. Bhikkhuparisādikaṃ catubbidhaṃ khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. ‘‘Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā sevitabbo, vipariyāyato tadañño asevitabbo’’ti evaṃ sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū. Evaṃ tesaṃ puggalānampi bodhanaṃ ukkaṭṭhaṃ, nihīnaṃ vā jānāti nāma.



我来将这段巴利文直译成简体中文：
330. 以得成就义，即以令得戒成就等直至正等觉的诸成就义，或成就的获得为得成就，彼为因为得成就义，以彼得成就义。所以说"因为是诸成就的获得因"。信即因为是求双方利益者应作为财的义而为财，为信财。在此中，即在这些财中。最胜即因为是一切获得的因，以及因为清净彼等染污而令成为大光明大广大。所以说"因为以慧"等。其中以慧住，即依业所有性慧而住，圆满善行等而得生天。在彼处以及以慧住而通达声闻波罗蜜智等。
庄严定即造作定为定庄严，为定资具的正见等。这里意指作为助缘，所以说"定眷属"。
非善人的诸法，因为成就彼等非善性。不善，即不妙、应呵责。所以说"劣"。说"只对观者说"后，为显示彼观的生起而说"在彼等"等。因为特别见四谛，道慧殊胜地应说为"观"，具彼的圣者为观者。
善士法，即只是善士的法，不是非善士的。因为只是法随法行而有知法等性，不是只由诵读法句等。所说，即经、应颂等所说以及其他能觉悟自义他义的句。依善巧义而知义为知义。知自己，即依如实知自己的量而知自己。以受用受用的知量即已显示寻求舍弃的知量，所以只说"在受用受用中"。如是彼等成为无过。为修习的证得，即修习努力。太狭窄，即太小，因为利慧者不能以如是时间度量。八众，即刹帝利众等八众。有些人说取比丘众等四众和刹帝利众等四人众为八众。"我亲近此人不善法减退，善法增长，所以应亲近，相反者不应亲近"，如是知应亲近不应亲近的人为知人。如是也名为知彼等人的最上或下劣的教导。

331.‘‘Niddasavatthūnī’’ti. ‘‘Ādi-saddalopenāyaṃ niddeso’’ti āha ‘‘niddasādivatthūnī’’ti. Natthi dāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattanti dassetuṃ ‘‘so kirā’’ti kirasaddaggahaṇaṃ. ‘‘Niddaso’’ti cetaṃ desanāmattaṃ, tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ ‘‘na kevalañcā’’tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya vicaranto.

Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā. Sāsanepi sekkhassāpi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ, yena ca kāraṇena, taṃ dassetuṃ ‘‘khīṇāsavasseta’’ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni, yāni pāḷiyaṃ āgatāni.

Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ, taṃ panassā pāripūriyā veditabbanti āha ‘‘sikkhattayapūraṇe’’ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ, tañca atthato pūraṇe paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Bahalacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto , na anāgatabhavoti āha ‘‘anāgate punadivasādīsupī’’ti. Sikkhaṃ paripūrentassa tattha niviṭṭhaatthitā avigatapematā, tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha ‘‘vipassanāyetaṃ adhivacana’’nti. Taṇhāvinayaneti virāgānupassanādivipassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekabhāve. Vīriyārambheti sammappadhānavīriyassa paggaṇhane, taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha ‘‘kāyikacetasikassa vīriyassa pūraṇe’’ti. Satiyañceva nepakkabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva vīriyārambho ijjhati. Diṭṭhipaṭivedheti sammādiṭṭhiyā paṭivijjhane. Tenāha ‘‘maggadassane’’ti. Saccasampaṭivedhe hi ijjhamāne maggasammādiṭṭhi siddhā eva hoti.

Asubhānupassanāñāṇeti dasavidhassa, ekādasavidhassāpi vā asubhassa anupassanāvasena pavattañāṇe. Idañhi dukkhānupassanāya paricayañāṇaṃ. Ādīnavānupassanāñāṇeti saṅkhārānaṃ aniccadukkhavipariṇāmatāsaṃsūcitassa ādīnavassa anupassanāvasena pavattañāṇe. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Anusentīti santāne anu anu sayanti. Kāraṇalābhe hi sati uppannārahā kilesā santāne anu anu sayitā viya honti, tasmā te tadavatthā ‘‘anusayā’’ti vuccanti. Thāmagatoti thāmappatto. Thāmagamanañca aññehi asādhāraṇo kāmarāgādīnameva āveṇiko sabhāvo daṭṭhabbo. Tathā hi vuttaṃ abhidhamme ‘‘thāmagatānusayaṃ pajahatī’’ti. Kāmarāgo eva anusayo kāmarāgānusayo. Ye pana ‘‘kāmarāgassa anusayo kāmarāgānusayo’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi kāmarāgavinimutto kāmarāgānusayo nāma koci atthi. Yadi ‘‘tassa bīja’’nti vadeyyuṃ, tampi tabbinimuttaṃ paramatthato na upalabbhatevāti. Eseva nayo sesesupi.


我来将这段巴利文直译成简体中文：
331. "尊者住处"。"这是省略ādi-字的说法"，所以说"尊者等住处"。他现在无十为尊者。问，即欲知的义。再说十岁不是，为显示这只是他们的意见而用kira词。"尊者"这只是说法，为显示欲求他的无种等性如倾向等性而说"不仅"等。行于村中，即于村中行乞。
这不是外道的名称，因为他们无彼因。在教中学人也不是此名称，何况凡夫。但这是谁的名称，以何因缘，为显示这些而说"这是漏尽者"等。因为他的无结生性是直接因。间接是其他，即经中所说的。
善好受持学即学受持，但应知它是为圆满，所以说"圆满三学"。或善好从始受持学为学受持，而它从义上限于圆满，因为不守护时完全没有，守护时圆满。强欲，即坚固欲。将来，意指紧接未来的日等时，不是未来有，所以说"在未来再日等"。圆满学者于彼入定的意欲、不离爱性，以无常等方式善好思惟三界法为法思察，所以说"这是观的名称"。在调伏爱，即在依离贪随观等观智力而成就的爱镇伏。在独处，即在离众聚集烦恼聚集而成就的远离性。在发勤，即策励正勤，而它是一切勤的增长，所以说"圆满身心勤"。在念和巧慧，即在作念性和作正知性。依念正知力而发勤成就。在见通达，即通达正见。所以说"见道"。因为在证悟谛时道正见必定成就。
在不净随观智，即在十种或十一种不净的随观而转起的智。这是苦随观的修习智。在过患随观智，即在显示诸行无常苦变异性的过患随观而转起的智。以未断义，即以道未断的状态。随眠，即在相续中一再潜伏。因为在得因缘时应生的烦恼在相续中如一再潜伏，所以彼等彼时说为"随眠"。得势，即达到力量。得势应视为是欲贪等不共于他的特殊自性。如是在阿毗达磨中说"断除得势随眠"。欲贪即随眠为欲贪随眠。有些人说"欲贪的随眠为欲贪随眠"，那只是他们的意见。因为没有离欲贪的欲贪随眠。如果说"它的种子"，从胜义谛也不能得到离彼者。其余也是这个道理。


Adhikaraṇasamathasattakavaṇṇanā

Adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyantīti? Samanavasena, tasmā te tesaṃ samanavasena pavattantīti āha ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppannānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ.

‘‘Aṭṭhārasahi vatthūhī’’ti lakkhaṇavacanametaṃ yathā ‘‘yadi me byādhī dāheyyuṃ dātabbamidamosadha’’nti, tasmā tesu aññataraññatarena vivadantā ‘‘aṭṭhārasahi vatthūhi vivadantī’’ti vuccanti. Upavadanāti akkoso. Codanāti anuyogo.

Adhikaraṇassa sammukhāva vinayanato sammukhāvinayo. Sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yebhuyyasikakammassa karaṇaṃ yebhuyyasikā. Ayanti ayaṃ yathāvuttā catubbidhā sammukhatā sammukhāvinayo nāma.

Saṅghasāmaggivasena sammukhībhāvo, na yathā tathā kārakapuggalānaṃ sammukhātā. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhamma-saddo ‘‘dhammavādī’’tiādīsu (dī. ni. 1.9, 194) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamanāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Tenāha ‘‘yathā taṃ…pe… sammukhatā’’ti. Yenāti yena puggalena. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato.

Nanti vivādādhikaraṇaṃ. ‘‘Na chandāgatiṃ gacchatī’’tiādinā vuttaṃ pañcaṅgasamannāgataṃ. Guḷhakādīsu alajjussannāya parisāya guḷhako salākaggāho kātabbo lajjussannāya vivaṭako, bālussannāya sakaṇṇajappako. Yassā kiriyāya dhammavādino bahutarā, sā yebhuyyasikāti āha ‘‘dhammavādīnaṃ yebhuyyatāyā’’tiādi.

‘‘Catūhisamathehi sammatī’’ti idaṃ sabbasaṅgāhikavasena vuttaṃ. Tattha pana dvīhi dvīhi eva vūpasamanaṃ daṭṭhabbaṃ. Evaṃ vinicchitanti sace āpatti natthi, ubho khamāpetvā, atha atthi, āpattiṃ dassetvā ropanavasena vinicchitaṃ. Paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissati.

Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akattabbaṃ, tasmiṃ. Ajjhācāre vītikkame sati.

Paṭicaratoti paṭicchādentassa. Pāpussannatāya pāpiyo, puggalo, tassa kattabbakammaṃ tassa pāpiyasikaṃ. Sammukhāvinayeneva vūpasamo natthi paṭiññāya tathārūpāya, khantiyā vā vinā avūpasamanato.

Etthāti āpattidesanāya. Paṭiññāte āpannabhāvādike karaṇaṃ kiriyā ‘‘āyatiṃ saṃvareyyāsī’’ti, parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ.

Yathānurūpanti ‘‘dvīhi samathehi catūhi tīhi ekenā’’ti evaṃ vuttanayena yathānurūpaṃ. Etthāti imasmiṃ sutte, imasmiṃ vā samathavicāre. Vinicchayanayoti vinicchaye nayamattaṃ. Tenāha ‘‘vitthāro panā’’tiādi. Samantapāsādikāyaṃ vinayaṭṭhakathāya (cūḷava. aṭṭha. 184-187) vutto, tasmā vuttanayeneva veditabboti adhippāyo.

Sattakavaṇṇanā niṭṭhitā.

Niṭṭhitā ca dutiyabhāṇavāravaṇṇanā.

Aṭṭhakavaṇṇanā

333.Ayāthāvāti na yāthāvā. Aniyyānikatāya micchāsabhāvā. Viparītavuttikatāya yāthāvā. Niyyānikatāya sammāsabhāvā aviparītavuttikā.



我来将这段巴利文直译成简体中文：
止诤七法释
在此中止为止诤。什么被止？诸止息。如何被止？以止息方式，所以它们依彼等止息方式而转起，因此说"止诤止息"等。一再生起，即一再升起。为止息，即为平息。
"以十八事"是特相说，如"如果我的病应治疗，应给此药"，所以以彼等任一而争论者说为"以十八事争论"。谤骂，即诽谤。指责，即问责。
因在面前止息诤事为面前止息。因法说者在已集会众中为多数而作多数羯磨为多数。此，即如所说四种面前性为面前止息。
依僧团和合而面前，不是任何作事者的面前。真实性，即真实。这里法字是真实的同义语，如"法说者"等中。以此止息为止息，即世尊所说止息彼彼诤事的方法，彼止息的面前性为止息面前性。所以说"如彼...等...面前性"。以何，即以何人。在争论事为义的对方为义对方。僧团面前性舍弃，因为只由已许可的人止息。
彼，即争论诤事。以"不行贪爱"等所说的具足五支。在秘密等中，在无耻者多的众中应作秘密行筹，在有耻者多的众中作公开，在愚者多的众中作耳语。以何行为法说者为多，彼为多数，所以说"依法说者多"等。
"以四止息而止息"，这是依总摄而说。但在其中应知以二二而止息。如是决定，即如果无犯，令二人忏悔，如果有，显示罪而以成就方式决定。但忏悔在罪诤止息后将说。
不适沙门为非沙门，沙门不应作，在彼。在犯，即在违越时。
覆藏，即遮蔽。因为恶多为恶，人，对彼应作业为恶罚羯磨。无以面前止息止息，因为无如是承认或忍而不止息。
在此中，即在罪忏悔中。在已承认所犯等中作为作业"未来应防护"，以及依与别住等而转起的语业为已承认作业。
如应，即如"以二止息、四、三、一"如是所说方法如应。在此中，即在此经中，或在此止息观察中。决定方法，即在决定中只是方法。所以说"但详细"等。在善见律注(cūḷava. aṭṭha. 184-187)中已说，所以应依已说方法而知是意趣。
七法释毕。
第二诵分释毕。
八法释
333. 不如实，即非如实。因不出离而为邪性。因相反行而为如实。因出离而为正性非相反行。

334. Kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo ‘‘kusīto’’ti vuccati, so kusītabhāvo idha kusīta-saddena vutto. Vināpi hi bhāvajotanaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho. Tenāha ‘‘kosajjakāraṇānīti attho’’ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha ‘‘cīvaravicāraṇādī’’ti. Vīriyanti padhānavīriyaṃ, taṃ pana caṅkamanavasena karaṇe ‘‘kāyika’’ntipi vattabbataṃ labhatīti āha ‘‘duvidhampī’’ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā māsā tintāvisesena garukā honti, tasmā ‘‘yathā tintamāso’’tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

335.Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena. ‘‘Duvidhampi vīriyaṃ ārabhatī’’tiādinā, ‘‘idaṃ paṭhamanti idaṃ handāhaṃ vīriyaṃ ārabhāmīti evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū’’tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇāsahitāni hi abbhussahanāni, tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūni veditabbāni.

336.Āsajjāti yassa deti, tassa āmodanahetu tena samāgamanimittaṃ. Tenāha ‘‘ettha āsādanaṃ dānakāraṇaṃ nāmā’’ti. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhukāmatā rāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Na idaṃ tādisaṃ corabhayādiṃ sandhāya vuttanti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti ‘‘dānaṃ nāmetaṃ paṇḍitapaññatta’’nti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Parivāratthanti parikkhāratthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena, paccanīkadhammavidūrībhāvakaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkāratthaṃ, parivāratthañca detī’’ti vuttaṃ. Tenāha ‘‘dānañhi cittaṃ mudukaṃ karotī’’tiādi. Muducitto hoti laddhā dāyake ‘‘iminā mayhaṃ saṅgaho kato’’ti, dātāpi laddhari. Tena vuttaṃ ‘‘ubhinnampi cittaṃ mudukaṃ karotī’’ti.

Adantadamananti adantā anassavāpissa dānena dantā assavā honti vase vattanti. Adānaṃ dantadūsakanti adānaṃ pana pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā, piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya . Namanti paṭiggāhakā dānena, piyavācāya laddhasaṅgahā saṅgāhakānaṃ.

Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya, suparisuddhatāya, guṇavisesapaccayatāya ca.



我来将这段巴利文直译成简体中文：
334. 恶堕为懈怠，将da音变成ta音。依何法而说人为"懈怠"，彼懈怠性在此以懈怠词说。因为即使无表示性的词也能知道性义，如"布的白"，所以意为懈怠性事。因此说"意为懈怠因"。工作即适合沙门如是，所以说"衣考察等"。精进即主要精进，而它在经行时作也得说为"身的"，所以说"二种"。为得，即为到达。沉沦，即在修习努力中退缩。如以月积集堆积为月积，我想如是。因为月亮以湿润特别而重，所以说"如湿月"等。已起病性是意趣。
335. 彼等，即发勤事。以此方法，即以此在懈怠事中已说的方法。应知"发起二种精进"等，及"此第一，即我今发起精进，如是在修习中的奋励为第一发勤事"等的意义。因为如何最初转起的奋励成为上面精进发起的因。因为奋励与适当观察相应，或以彼为根的观察，应知八发勤事。
336. 亲近，即为令彼所施者欢喜而因遇见。所以说"此中亲近即布施因"。恐怖，即因恐怖。难道恐怖即欲得如贪等不令思清净，为何在此摄取？为显示此不是说关于如此盗贼恐怖等而说"其中"等。曾施我，即思惟前所作恩惠而施说。当施我，即希求回报而施说。善施，即住于"布施即是智者所赞"的善行而施。为庄严，即为美好。为眷属，即为资具。因为施布施后观察者生起喜悦、喜、乐等，贪瞋嫉悭等变远。现在布施因增长随顺法，及因使违逆法远离，而成为修习心的美好和资具，所以说"为庄严和为眷属而施"。所以说"因为布施令心柔软"等。得施者柔软心想"此人对我作摄受"，施者也对受者。因此说"令二者的心柔软"。
调伏未调，即布施令未调不顺从也变得调伏顺从。不施损调，即不施则因生起恼害而损前已调已顺从者的心。高举，施者和说爱语者因为成为他人尊重恭敬处。低头，受施者因布施，得摄受者因爱语对摄受者。
心庄严布施最上，因为无染污、极清净、殊胜功德因。

337.Dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu, devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā uparūpari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva casa adhiṭṭhānanti āha ‘‘tasseva vevacana’’nti. Vaḍḍhetīti brūheti, na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā visiṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ ‘‘uttari abhāvitanti tato upari maggaphalatthāya abhāvita’’nti. Saṃvattati tathā paṇihitaṃ dānamayacittaṃ. Yaṃ pana pāḷiyaṃ ‘‘tañca kho’’tiādi vuttaṃ, taṃ tatrūpapattiyā vibandhakāradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ.

Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha ‘‘dānamattenevā’’tiādi. Yadi evaṃ dānaṃ tattha kiṃ atthiyanti āha ‘‘dānaṃ panā’’tiādi. Dānena muducittoti baddhāghāte verīpuggalepi attano dānasampaṭicchanena mudubhūtacitto.

Parisīdati parito ito cito ca samāgacchatīti parisā, samūho.

Lokassa dhammāti sattalokassa avassambhāvī dhammā. Tenāha ‘‘etehi mutto nāma natthī’’tiādi. Yasmā te lokadhammā aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko, tasmā tañcettha atthaṃ dassento ‘‘aṭṭhime’’ti suttapadaṃ (a. ni. 8.6) āhari. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho. Tadabhāvo alābho. Lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodhe sati virodho laddhāvasaro eva hoti, tasmā vuttaṃ ‘‘lābhe āgate alābho āgato evā’’ti. Esa nayo yasādīsupi.

Aṭṭhakavaṇṇanā niṭṭhitā.

Navakavaṇṇanā

340. Vasati tattha phalaṃ tannimittakatāya pavattatīti vatthu, kāraṇanti vuttovāyamattho. Tenāha ‘‘āghātavatthūnīti āghātakāraṇānī’’ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ ‘‘bandhatī’’ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjeyyeva, taṃ sandhāyāha ‘‘āghātaṃ bandhatī’’ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ ‘‘karoti uppādetī’’ti.

Taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ, padajjhāhārena ca attho veditabboti dassento ‘‘taṃ anatthacaraṇaṃ mā ahosī’’tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā, te kassa ruciyā dukkhitā, sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ kujjhanamattaṃ evāti adhippāyo. Atha vā taṃ kopakaraṇamettha puggale kuto labbhā paramatthato kujjhitabbassa, kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ. Yaṃ ‘‘satto’’ti vuccati, te saṅkhārā ittarakālā khaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anuppattito.



我来将这段巴利文直译成简体中文：
337. 布施因，即因布施，意为因作及积累布施功德。诸生，即在人中、天中的出生。安立，即不只生起一次而如是一再以彼相转起而安立。而彼即是住立，所以说"彼的同义语"。增长，即增广，不减损。解脱，即胜解，意为倾向、趋向、倾斜。或解脱即殊胜。因为在中等也得有低劣中等的区分，所以无曲解的更上即是胜，故说"更上未修即为彼上未修道果"。如是发愿的布施心导向。但在经中说"而彼"等，应视为显示无阻碍彼生的恶戒，不应视为显示只是布施功德导向彼。
断欲贪，即断欲界贪者。因为他可能生梵界，非断有贪者。此中以离贪摄取意指在欲界离贪，以此可得生梵界。所以说"只以布施"等。如果如此布施于彼有何利？所以说"但布施"等。以布施柔软心，即对怨恨敌人也因自己接受布施而心变柔软。
集会从四方来为众，即群。
世间法，即有情世间必然之法。所以说"无人能离此等"等。因为彼世间法时而追随世间，时而彼世间，所以显示此中彼义而引"此八"经句(a. ni. 8.6)。得饮食衣服等为得，或即应得彼等为得。无彼为不得。以得摄取也摄取彼境的随顺，以不得摄取违逆。因为有血则依伤害血而如脓，有随顺则违逆必得机会，所以说"得来则不得已来"。在名声等中也是这个道理。
八法释毕。
九法释
340. 果住于彼因为依彼因而转起为事，说为因即此义。所以说"恨事即恨因"。这愤怒生于何事，不只一次生于彼，而且再生，所以说"系缚"。或者以缘特殊而生的恨如系缚于自境而不离，必定再生，关于这个说"系缚恨"。而彼依缘生起即是生起，所以说"作生起"。
此中从何得彼，此中彼是指作业，应知以补充词而义，所以说"彼作无益不应有"等。以何因得？因为无义。因为有情为业所有，他们依谁的喜好而苦、乐？所以只是我对彼愤怒而已是意趣。或者此中从何得彼作愤怒于人？因为胜义谛无应瞋、能瞋。因为这五蕴只是诸行。说为"有情"，彼等行是暂时刹那，谁对谁瞋？是义。除了未得外得怎会有？

341. Sattā āvasanti etesūti sattāvāsā. Nānattakāyā nānattasaññī ādibhedā sattanikāyā. Yasmā te te sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā ‘‘rukkhe sākhā’’ti , tasmā ‘‘sattānaṃ āvāsā, vasanaṭṭhānānīti attho’’ti vuttaṃ. Suddhāvāsāpi sattāvāsova ‘‘na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti vacanato. Yadi evaṃ kasmā idha na gahitāti tattha kāraṇamāha ‘‘asabbakālikattā’’tiādi. Vehapphalo pana catutthaṃyeva sattāvāsaṃ bhajatīti daṭṭhabbaṃ.

342.Opasamikoti vaṭṭadukkhassa upasamāvaho, taṃ pana vaṭṭadukkhaṃ kilesesu upasantesu upasamati, na aññathā, tasmā ‘‘kilesūpasamakaro’’ti vuttaṃ. Takkaraṃ sambodhaṃ gametīti sambodhagāmī.

Yasmiṃ devanikāye dhammadesanā na viyujjati savanasseva abhāvato, so pāḷiyaṃ ‘‘dīghāyuko devanikāyo’’ti adhippetoti āha ‘‘asaññabhavaṃ vā arūpabhavaṃ vā’’ti.

343. Anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

344.Anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha ‘‘anupaṭipāṭiyā nirodhā’’ti.

Navakavaṇṇanā niṭṭhitā.

Dasakavaṇṇanā



我来将这段巴利文直译成简体中文：
341. 有情住于彼等为有情居。异身异想等差别的有情众。因为彼彼有情众对于所属有情以彼所属性而如依处应说,如以集合为依处对于部分如"树上的枝"，所以说"有情的住处，意为居住处"。净居也是有情居，因说"诸比丘，不容易得如是有情居，我在此长时未曾住过，除了净居天"。如果如此，为何此处不摄取？关于这点说因"非一切时"等。但应知广果天属于第四有情居。
342. 寂静，即导致轮回苦的寂静，而彼轮回苦在烦恼寂静时寂静，不以其他方式，所以说"作烦恼寂静"。令作者到达正觉为趣向正觉。
在何天众中法教不断因为无闻，彼在经中意指"长寿天众"，所以说"无想有或无色有"。
343. 应次第而住为次第住。依次，即依次第。应入定住，即应入定成为具足而住的住。
344. 次第灭，即应次第依次第而转起的灭。所以说"依次第的灭"。
九法释毕。
十法释

345. Yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati īsati abhibhavatīti nāthoti vuccati, te tassa nāthabhāvakarā dhammā ‘‘nāthakaraṇā’’ti vuttāti āha ‘‘sanāthā…pe… patiṭṭhākarā dhammā’’ti. Tattha attano patiṭṭhākarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nāthattho.

Kalyāṇaguṇayogato kalyāṇāti dassento ‘‘sīlādiguṇasampannā’’ti āha. Mijjanalakkhaṇā mittā etassa atthīti mitto, so vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ ‘‘kalyāṇasahāyo’’ti vuttanti āha ‘‘tevassā’’tiādi. Tevassāti te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha vattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko.

Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha ‘‘sukhena vattabbo’’tiādi. Khamoti khantā, tamevassa khamabhāvaṃ dassetuṃ ‘‘gāḷhenā’’tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā yoniso vā gaṇhāti.

Uccāvacānīti vipulakhuddakāni. Tatrupagamanīyāti tatra tatra mahante, khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādanena samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

Dhamme assa kāmoti dhammakāmoti byadhikaraṇānaṃpi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo; dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha ‘‘tepiṭakaṃ buddhavacanaṃ piyāyatīti attho’’ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena ‘‘sakkacca’’nti padaṃ anukaḍḍhati, tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo sattappakaraṇāni adhiko abhivisiṭṭho ca pariyattidhammoti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassāpi pariyattidhammabhāvato. Maggaphalāni abhidhammo nibbānadhammassa abhimukhoti katvā. Kilesavūpasamakāraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Bahulapāmojjoti balavapāmojjo.

Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha ‘‘tesaṃ adhigamatthāyā’’ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasame ayonisomanasikārapadaṭṭhāna’’nti.



我来将这段巴利文直译成简体中文：
345. 比丘具足何等戒等，以法依止性而以法为依主、支配、胜过而说为依主，彼等作他依主性的法说为"作依主"，所以说"有依主...等...作立足法"。其中作自己立足，即作何者依主性者的自己立足。无立足为无依主，有立足为有依主，故立足义是依主义。
为显示因结合善德而为善而说"具足戒等德"。有友相为友故为友，他如所说方式有善，以善友词说彼的有而已。他与彼一切时不离住，为显示这个而说"善伴"，所以说"彼等"等。彼等即彼等善友对此比丘。从同行即从同转。不和合时以心，和合时则以心及身亲近。
于此随顺把握具恭敬尊重的人中有易说，所以说"易说"等。忍即忍者，为显示彼的忍性而说"深"等。相反，即邪，或不如理取。反抗，即以对敌性而住。右取，即正或如理取。
高下，即广大、小。能赴彼，即于彼彼大小业以成办方式而赴，意为以成就彼彼业而有能力。或于彼方便，即于彼彼应成办业成为方便。
法为欲为法欲，依异处者的外义复合词而说。或由应欲即应爱为欲，法；法为欲为法欲。法意指教法，所以说"意为爱三藏佛语"。说话为说为说话，有喜说话为喜说话。自己及，此中及字引"恭敬"词，由此自己及恭敬欲说为句结合。增上法七论为增加增胜的教法而说。律两分别因调伏身语。增律犍度附随因特别说增上行法。因为只依圆满增上行法而圆满初梵行法。法即因二藏都是教法。道果为增上法因为趣向涅槃法。寂止烦恼的因前分三学略说依出离的止观。多喜，即有力喜。
在因义，即在因缘义。因为他的发勤是善法因缘。所以说"为证得彼等"。或在诸善法中，即在应成就处格，如"心不寂止以不如理作意为近缘"。

346.Sakalaṭṭhenāti nissesaṭṭhena, anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhiṭṭhānañca , evametaṃ jhānaṃ taṃsampayuttānaṃ dhammānanti, yogino vā sukhavisesānaṃ kāraṇabhāvena. ‘‘Paricchinditvā’’ ti idaṃ uddhaṃ adhoti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha ‘‘ālokamiva rūpadassanakāmo’’ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti, adho ce adho, samantato ce rūpaṃ daṭṭhukāmo samantato ālokaṃ pasāreti; evamayaṃ kasiṇanti attho.

Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ, na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udake ṭhitaṭṭhāne sasambhārapathavī atthi. Añño kasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu. Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha ‘‘tañhī’’tiādi. Cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ.

Kasiṇugghāṭimākāsepavattaviññāṇaṃ pharaṇaappamāṇavasena ‘‘viññāṇakasiṇa’’nti vuttaṃ. Tathā hi taṃ ‘‘viññāṇañca’’nti vuccati. Kasiṇavasenāti yathāugghāṭitakasiṇavasena. Kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāso hotīti; evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha ‘‘kasiṇugghāṭiṃ ākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti.

Akusalakammapathadasakavaṇṇanā



我来将这段巴利文直译成简体中文：
346. 遍满义，即无余义，此中应知遍满义依无余遍满，意为不如不净相等住于一处而应从无余而取义。彼所缘诸法，即缘彼遍而转起诸法。田义，即生处义。住立义，即成为转起处。如田是谷物的生处和增长处，如是此禅那对相应诸法，或对瑜伽者成为殊胜乐的因。"限定"，这也应结合于上下等中。因为只有限定后才应在一切处增长遍。以彼彼因，即以彼彼上等处增长遍的因。如何？说"如欲见色者对光"。如欲以天眼见上方色时向上方放光，欲见下方时向下方，欲见四方时向四方放光；如是此遍的意思。
一，即地遍等中每一。为显示不成为另性，即为显示不成为另遍性，或为显示不成为另的遍性，因为以另一所放遍不从彼成为另一所放遍性，如是也应知彼等无别遍混杂。不是另地等。因为在水所住处无具资具的地。另遍混杂，即与水遍等混合。一切处，即一切余遍中。不住一处而遍无余因为无取量为无量。因为以此彼等有遍名。如是说"彼"等。以心遍满，即以修习心作所缘。因为修习心对遍或小或大作意全部，不是一部分。
对遍除空中转起的识依遍满无量而说为"识遍"。如是彼说为"及识"。依遍，即依如所除遍。应知遍除空中有上下横。因为遍放多少处，依空修习而空成为多少；如是空成为多少处而显现，因为遍满全部而识转起，所以依来路在识遍中也说上下横，所以说"应知依遍除空而于彼转起识中有上下横"。
不善业道十释

347.Pathabhūtattāti tesaṃ pavattanupāyattā maggabhūtattā. Methunasamācāresūti sadārasantosaparadāragamanavasena duvidhesu methunasamācāresu. Tepi hi kāmetabbato kāmā nāma. Methunavatthūsūti methunassa vatthūsu tesu sattesu. Micchācāroti gārayhācāro. Gārayhatā cassa ekantanihīnatāya evāti āha ‘‘ekantanindito lāmakācāro’’ti. Asaddhammādhippāyenāti asaddhammasevanādhippāyena.

Sagottehi rakkhitā gottarakkhitā. Sahadhammikehi rakkhitā dhammarakkhitā. Sassāmikā sārakkhā. Yassā gamane raññā daṇḍo ṭhapito, sā saparidaṇḍā. Bhariyābhāvatthaṃ dhanena kītā dhanakkītā. Chandena vasantī chandavāsinī. Bhogatthaṃ vasantī bhogavāsinī. Paṭatthaṃ vasantī paṭavāsinī. Udakapattaṃ āmasitvā gahitā odapattakinī. Cumbaṭaṃ apanetvā gahitā obhatacumbaṭā. Karamarānītā dhajāhaṭā. Taṅkhaṇikā muhuttikā. Abhibhavitvā vītikkame micchācāro mahāsāvajjo, na tathā dvinnaṃ samānacchandatāya. ‘‘Abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassā’’ti vadanti. Sevanacitte sati payogābhāvo appamāṇaṃ yebhuyyena itthiyā sevanapayogassa abhāvato. Tasmiṃ asati puretaraṃ sevanacittassa upaṭṭhāpanepi tassā micchācāro na siyā, tathā purisassapi sevanapayogābhāveti. Tasmā attano ruciyā pavattitassa vasena tayo balakkārena pavattitassa vasena tayoti sabbepi aggahitaggahaṇena ‘‘cattāro sambhārā’’ti vuttaṃ.

Upasaggavasena atthavisesavācino dhātusaddāti ‘‘abhijjhāyatī’’ti padassa ‘‘parabhaṇḍābhimukhī’’tiādinā attho vutto. Tattha tanninnatāyāti tasmiṃ parabhaṇḍe lubbhanavasena ninnatāyāti ayamettha adhippāyo veditabbo. Abhipubbo vā jhā-saddo lubbhane niruḷho daṭṭhabbo. Upasaggavasena atthavisesavācino eva dhātusaddā. Adinnādānassa appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. cūḷasīlavaṇṇanā) vuttāti āha ‘‘adinnādānaṃ viya appasāvajjā, mahāsāvajjā cā’’ti. Tasmā ‘‘yassa bhaṇḍaṃ abhijjhāyati, tassa appaguṇatāya appasāvajjatā, mahāguṇatāya mahāsāvajjatā’’tiādinā appasāvajjamahāsāvajjavibhāgo veditabbo. Attano pariṇāmanaṃ cittenevāti veditabbaṃ.

Hitasukhaṃbyāpādayatīti yo naṃ uppādeti, tassa yaṃ pati cittaṃ uppādeti, tassa tassa sati samavāye hitasukhaṃ vināseti. Pharusavācāya appasāvajjamahāsāvajjatā brahmajālavaṇṇanāyaṃ vibhāvitāti āha ‘‘pharusavācā viyā’’tiādi. Tasmā ‘‘yaṃ pati cittaṃ byāpādeti, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjo’’tiādinā tadubhayavibhāgo veditabbo. ‘‘Aho vatā’’ti iminā parassa accantāya vināsacintanaṃ dīpeti. Evañhi ssa dāruṇappavattiyā kammapathappavatti.

Yathābhuccagahaṇābhāvenāti yāthāvagahaṇassa abhāvena aniccādisabhāvassa niccādito gahaṇena. Micchā passatīti vitathaṃ passati. ‘‘Samphappalāpo viyā’’ti iminā āsevanassa mandatāya appasāvajjataṃ, mahantatāya mahāsāvajjataṃ dasseti. Gahitākāraviparītatāti micchādiṭṭhiyā gahitākāraviparītabhāvo. Vatthunoti tassa ayathābhūtasabhāvamāha. Tathābhāvenāti gahitākāreneva viparītākāreneva. Tassa diṭṭhigatikassa, tassa vā vatthuno upaṭṭhānaṃ, ‘‘evametaṃ na ito aññathā’’ti.


我来将这段巴利文直译成简体中文：
347. 成为道路，即对彼等成为转起方便成为道路。在淫欲行中，即依自妻知足、往他妻二种淫欲行中。因为彼等因应欲而名为欲。在淫欲事中，即在淫欲的事中彼等有情中。邪行即应呵责行。而彼应呵责性因为一向低劣，所以说"一向受呵责的低劣行"。以非法意，即以行非法的意。
为同姓所护为姓护。为同法所护为法护。有主为有护。若往彼处王立罚则为有罚。为妻子目的以财买为财买。依爱而住为爱住。为享受而住为享受住。为布而住为布住。摸水钵而取为水钵。除头圈而取为除头圈。从战争带来为旗取。暂时为一时。
胜过而违越时邪行大罪，不如是二者同意时。说"虽有胜过而违越，在道非道行忍受中因无前生行淫意乐加行，被胜者无邪行"。有淫意时无加行不是标准，因为大多数女人无淫加行。若无彼，即使前起淫意，她无邪行，如是男人也无淫加行。所以依自愿转起三种，依强迫转起三种，以未摄取摄取而说"四资具"。
依前缀语义特殊说根词，所以"贪"字以"向他物"等说义。其中向彼，即此中应知此意为向彼他物以贪著方式。或应视贪字前缀确立于贪著。依前缀语义特殊说的根词。不与取的小罪大罪在梵网注中说，所以说"如不与取，有小罪、大罪"。所以应知"因所贪物主德少故小罪，德大故大罪"等的小罪大罪区别。应知自己变化只由心。
损害利益安乐，即谁生起彼，对谁生起心，对彼彼若和合则损坏利益安乐。恶口的小罪大罪在梵网注中已显，所以说"如恶口"等。所以应知"对谁起恼害心，彼德少故小罪，德大故大罪"等的两种区别。以"啊愿"显示思惟他人完全损坏。因为如是以残酷转起而成业道。
以无如实执取，即以无如实执取，以常等执取无常等自性。邪见即见虚妄。以"如杂秽语"显示因习少故小罪，大故大罪。执取相违，即邪见的执取相违性。事，即说彼非如实自性。如是性，即以执取相即相违相。彼见者的，或彼事的显现，"如是此非异此"。;


Dhammatoti sabhāvato. Koṭṭhāsatoti phassapañcamakādīsu cittaṅgakoṭṭhāsesu ye koṭṭhāsā honti, tatoti attho.

Cetanādhammāti cetanāsabhāvā.

‘‘Paṭipāṭiyā sattā’’ti ettha nanu cetanā abhidhamme kammapathesu na vuttāti paṭipāṭiyā sattannaṃ kammapathabhāvo na yuttoti? Na, avacanassa aññahetukattā. Na hi tattha cetanāya akammapathappattattā (dha. sa. mūlaṭī. akusalakammapathakathāvaṇṇanā) kammapatharāsimhi avacanaṃ, kadāci pana kammapatho hoti, na sabbadāti kammapathabhāvassa aniyatattā avacanaṃ. Yadā pana kammapatho hoti, tadā kammapatharāsisaṅgaho na nivārito.

Etthāha – yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnampi kammapathabhāvaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsimhi avacanaṃ āpajjatīti? Nāpajjati kammapathatātaṃsabhāgatā hi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyāti? Saccametaṃ, sā pana pāṇātipātādikāvāti pākaṭo tassā kammapathabhāvoti na vuttaṃ siyā. Cetanāya hi ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi (a. ni. 6.63; kathā. 539), tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma’’nti (kathā. 539) vacanato kammabhāvo pākaṭo; kammaṃyeva ca sugatiduggatīnaṃ, taduppajjanasukhadukkhānañca pathabhāvena pavattaṃ ‘‘kammapatho’’ti vuccatīti pākaṭo tassā kammapathabhāvo. Abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo, cetanājanitabhāvena [cetanājanitataṃbandhatibhāvena (dha. sa. anuṭī. akusalakammapathāvaṇṇanā)] sugatiduggatitaduppajjanasukhadukkhānaṃ pathabhāvo cāti na tathā pākaṭo kammapathabhāvoti te eva tena sabhāvena dassetuṃ abhidhamme cetanā kammapathabhāve na vuttā, atathājātiyattā vā cetanā tehi saddhiṃ na vuttāti daṭṭhabbaṃ. Mūlaṃ patvāti mūladesanaṃ patvā, mūlasabhāvesu dhammesu desiyamānesūti attho.

‘‘Adinnādānaṃ sattārammaṇa’’nti idaṃ ‘‘pañcasikkhāpadā parittārammaṇā evā’’ti imāya pañhapucchakapāḷiyā (vibha. 715) virujjhati. Yañhi pāṇātipātādidussīlyassa ārammaṇaṃ , tadeva taṃveramaṇiyā ārammaṇaṃ. Vītikkamitabbavatthuto eva hi viratīti. Sattārammaṇanti vā sattasaṅkhātasaṅkhārārammaṇaṃ, tameva upādāya vuttanti na koci virodho. Tathā hi vuttaṃ sammohavinodaniyaṃ ‘‘yāni sikkhāpadāni ettha ‘sattārammaṇānī’ti vuttāni, tāni yasmā sattoti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karontī’’ti. (Vibha. aṭṭha. 714) esa nayo ito paresupi. Visabhāgavatthuno ‘‘itthī puriso’’ti gahetabbato ‘‘sattārammaṇo’’ti eke. ‘‘Eko diṭṭho, dve sutā’’tiādinā samphappalāpena diṭṭhasutamutaviññātavasena. Tathā abhijjhāti ettha tathā-saddo ‘‘diṭṭhasutamutaviññātavasenā’’ tidampi upasaṃharati, na sattasaṅkhārārammaṇatameva dassanādivasena abhijjhāyanato. ‘‘Natthi sattā opapātikā’’ti (dī. ni. 1.171) pavattamānāpi micchādiṭṭhi tebhūmakadhammavisayā evāti adhippāyenassā saṅkhārārammaṇatā vuttā. Kathaṃ pana micchādiṭṭhiyā sabbe tebhūmakadhammā ārammaṇaṃ hotīti? Sādhāraṇato. ‘‘Natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti (dī. ni. 1.171; ma. ni. 

我来将这段巴利文直译成简体中文：
法性，即自性。从部分，即在触等五为首等心分部分中有何等部分，从彼义。
思法，即思自性。
"依次七"中，难道思在阿毗达磨中不说为业道，所以依次七的业道性不应理？不，因为不说有另因。因为彼中不是因为思不到达业道性而不说在业道聚中，而是因为有时成为业道，不是一切时，因为业道性不定而不说。但当成为业道时，不遮止摄入业道聚。
此中问：如果因思非一切时有业道性故业道性不定而不说在业道聚中，难道贪等也因有未到达业道性故业道性不定而也应不说在业道聚中？不应，因为彼等彼处说以业道性自性分。如果如此，思也应说在彼处？此实如是，但她是杀生等，她的业道性明显故不说。因为思因说"诸比丘，我说思为业，诸比丘，三种身思为不善身业"，业性明显；而业以成为善趣恶趣及彼生起乐苦的道而转起说为"业道"，故她的业道性明显。但贪等以思策励性成为善行恶行，以思所生性成为善趣恶趣及彼生起乐苦的道性，不如是明显业道性，故为显示彼等以彼自性，在阿毗达磨中思不说为业道性，或应知思因非如是种类故不与彼等一起说。到根，即到根教说，在说根自性诸法中义。
"不与取以有情为所缘"，此与"五学处唯以有限为所缘"此问分经相违。因为杀生等恶戒的所缘，即是彼离的所缘。因为正是从应超越事而离。或以有情为所缘，即以有情称为行为所缘，依彼而说故无任何相违。如是在遣痴中说"此中说何等学处'以有情为所缘'，因为以有情为名对行作所缘"。此理趣也在此后。一些人说因应取异性事为"女人男人"故"以有情为所缘"。以"见一闻二"等杂秽语依见闻觉知。如是贪，此中如是词也引"依见闻觉知"，不只是依见等对有情行贪著。虽转起"无化生有情"的邪见也只以三界法为境，依此意趣说她以行为所缘。但如何邪见以一切三界法为所缘？以共通。"无善作恶作诸业的果报"。

2.94) pavattamānāya atthato rūpārūpāvacaradhammāpi gahitā eva hontīti.

Sukhabahulatāya rājāno hasamānāpi ‘‘ghātethā’’ti vadanti , hāso pana nesaṃ attavūpasamādiaññavisayoti āha ‘‘sanniṭṭhāpaka…pe… hotī’’ti. Majjhattavedano na hoti, sukhavedanova ettha sambhavatīti. Musāvādo lobhasamuṭṭhāno sukhavedano vā siyā majjhattavedano vā, dosasamuṭṭhāno dukkhavedano vāti musāvādo tivedano. Iminā nayena sesesupi yathārahaṃ vedanābhedo veditabbo.

Dosamohavasenadvimūlakoti sampayuttamūlameva sandhāya vuttaṃ. Tassa hi mūlaṭṭhena upakārakabhāvo. Nidānamūle pana gayhamāne ‘‘lobhamohavasenapī’’ti vattabbaṃ siyā. Āmisakiñjakkhahetupi pāṇaṃ hananti. Tenevāha – ‘‘lobho nidānaṃ kammānaṃ samudayāyā’’tiādi (a. ni. 3.34). Sesesupi eseva nayo.

Kusalakammapathadasakavaṇṇanā

Pāṇātipātā…pe… veditabbāni lokiyalokuttaramissakavasenettha kusalakammapathānaṃ desitattā. Verahetutāya verasaññitaṃ pāṇātipātādipāpadhammaṃ maṇati ‘‘mayi idha ṭhitāya kathaṃ āgacchasī’’ti tajjantī viya nīharatīti veramaṇī, viramati etāyāti vā ‘‘viramaṇī’’ti vattabbe niruttinayena ‘‘veramaṇī’’ti vuttaṃ. Samādānavasena uppannā virati samādānavirati. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Kilesānaṃ samucchindanavasena pavattā maggasampayuttā virati samucchedavirati. Kāmañcettha pāḷiyaṃ viratiyeva āgatā, sikkhāpadavibhaṅge (vibha. 703) pana cetanāpi āharitvā dassitāti tadubhayampi gaṇhanto ‘‘cetanāpi vattanti viratiyopī’’ti āha. Anabhijjhā hi mūlaṃ patvāti kammapathakoṭṭhāse ‘‘anabhijjhā’’ti vuttadhammo mūlato alobho kusalamūlaṃ hotīti evamettha attho daṭṭhabbo. Sesapadadvayepi eseva nayo.

Dussīlyārammaṇā tadārammaṇajīvitindriyādiārammaṇā kathaṃ dussīlyāni pajahantīti taṃ dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Pajahantīti veditabbā pāṇātipātādīhi viramaṇavaseneva pavattanato. Atha tadārammaṇabhāve, na so tāni pajahati. Na hi tadeva ārabbha taṃ pajahituṃ sakkā tato avinissaṭabhāvato.

Anabhijjhā…pe… viramantassāti abhijjhaṃ pajahantassāti attho. Na hi manoduccaritato virati atthi anabhijjhādīheva tappahānasiddhito.

Ariyavāsadasakavaṇṇanā



我来将这段巴利文直译成简体中文：
2.94 转起时实则也摄取色无色界法。
因多乐故诸王虽笑也说"杀"，但彼等的笑以自寂等为另境，所以说"决定...等...有"。非舍受，此中只有乐受生起。妄语以贪生起则或乐受或舍受，以瞋生起则苦受，故妄语有三受。以此理趣应知在余中也随宜受的差别。
以瞋痴为二根，是只关于相应根而说。因为彼以根义有资助性。但若取因根则应说"也以贪痴"。也因物质花蕊而杀生。所以说"贪为诸业生起因"等。在余中也是此理趣。
善业道十释
从杀生...等...应知此中因依世间出世间混合而说善业道。因为与怨为因故名为怨的杀生等恶法，制止如威吓说"我在此住你如何来?"为离怨，或以此离故说应说"离"，依词源法说为"离怨"。依受持而生的离为受持离。未受戒者遇到所现前应超越事而离为遇缘离。依断烦恼而转起的道相应离为断除离。虽然此中经中只说离，但在学处分别中也引说思，所以摄取两者而说"也有思也有离"。因为无贪到根，即在业道分中说"无贪"法从根是无贪善根，如是此中应见义。在余二句中也是此理趣。
恶戒所缘、以彼所缘命根等为所缘的恶戒如何断？为显示这点而说"但如何"等。应知断依从杀生等离而转起。若是彼所缘性，彼不断彼等。因为不能缘彼而断彼,因为不离彼故。
无贪...等...离，即断贪的意思。因为无从意恶行离，因为以无贪等即成就断彼。
圣住十释

348. Ariyānameva vāsāti ariyavāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā, te ca yasmā tehi sabbakālaṃ avirahitavāsā eva, tasmā vuttaṃ ‘‘ariyā eva vasiṃsu vasanti vasissantī’’ti. Tattha vasiṃsūti nissāya vasiṃsu. Pañcaṅgavippahīnattādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāsamavayavissajjanāni ‘‘saṅkhāyekaṃ paṭisevati, adhivāseti, parivajjeti, vinodetī’’ti vuttesu apassenesu vinodanañca maggakiccāneva, itare maggeneva samijjhanti.

Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha ‘‘ñāṇanti vutte’’tiādi. Tattha vattabbaṃ heṭṭhā vuttameva.

Ārakkhakiccaṃ sādheti sativepullappattattā. ‘‘Carato’’tiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

Pabbajjupagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni ‘‘idameva sacca’’nti (ma. ni. 2.187, 203, 427; 3.27; udā. 55; netti. 59) abhiniviṭṭhāni diṭṭhisaccādīni. Diṭṭhigatānipi hi ‘‘idameva sacca’’nti (ma. ni. 2.187, 202, 427; 3.27, 29; netti. 59) gahaṇaṃ upādāya ‘‘saccānī’’ti voharīyanti. Tenāha ‘‘idamevā’’tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhigāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

Natthi etāsaṃ vayo vekalyanti avayāti āha ‘‘anūnā’’ti, anavasesāti attho. Esanāti heṭṭhā vuttakāmesanādayo.

Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato.

Paccavekkhaṇāya phalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

Asekkhadhammadasakavaṇṇanā

Phalañca te sampayuttadhammā cāti phalasampayuttadhammā, ariyaphalasabhāvā sampayuttā dhammāti attho. Phalasampayuttadhammāti phaladhammā ceva taṃsampayuttadhammā cāti evamettha attho veditabbo. Dvīsupi ṭhānesu paññāva kathitā sammā dassanaṭṭhena sammādiṭṭhi, sammā jānanaṭṭhena sammāñāṇanti ca. Atthi hi dassanajānanānaṃ savisaye pavattiākāraviseso, svāyaṃ heṭṭhā dassito eva. Phalasamāpattidhammāti phalasamāpattiyaṃ dhammā, phalasamāpattisahagatadhammāti attho. Ariyaphalasampayuttadhammāpi hi sabbaso paṭipakkhato vimuttataṃ upādāya ‘‘vimuttī’’ti vattabbataṃ labhanti. Kenaci pana yathā asekkhā phalapaññā dassanakiccaṃ upādāya ‘‘sammādiṭṭhī’’ti vuttā, jānanakiccaṃ upādāya ‘‘sammāñāṇa’’ntipi vuttā eva; evaṃ ariyaphalasamādhi samādānaṭṭhaṃ upādāya ‘‘sammāsamādhī’’ti vutto, vimuccanaṭṭhaṃ upādāya ‘‘sammāvimuttī’’ tipi vutto. Evañca katvā ‘‘anāsavaṃ cetovimutti’’nti dutiyavimuttiggahaṇañca samatthitaṃ hotīti.

Dasakavaṇṇanā niṭṭhitā.

Pañhasamodhānavaṇṇanā

Samodhānetabbāti samāharitabbā.



我来帮您翻译这段巴利文:
圣者之住处称为圣住，因为非圣者无法获得这样的境界。这里的"圣者"是以殊胜义指称漏尽者，因为他们始终不离此住处，所以说"唯有圣者曾住、正住、将住"。其中"曾住"是指依止而住。五支断除等是圣者的依止。在这些依止中,五支断除、各别真实的舍离、寻求的平息、随眠的舍弃,这些在"以观察而受用一事、忍受、远离、除遣"等所说的依止中,除遣是道的作用,其他则由道而成就。
"智等"是指智以及与之相应的诸法。因此说"说智时"等。其中应说的在前面已说过。
由于念达圆满故而成就防护作用。以"行走"等来显示常时受持,这应该以无散乱来理解。
"已入出家"是指进入任何出家,而非已息灭诸恶者。"称呼尊者者"是指仅以生为根据的婆罗门。"各别真实"是指被各种见解者个别执取为"唯此为真实"的见解真实等。因为诸邪见也因执取"唯此为真实"而被称为"真实"。因此说"唯此"等。"已拔除"是指从自己相续中拔出、除去。"所执取"是指在证得圣道之前所执取的见解。"已舍弃状态的同义词"是指由圣道完全舍弃的代名词。
"无缺减"意为"无减"，即无所遗漏之义。"寻求"即前述的欲寻等。
说明了道的作用成就,因为显示了贪等的已断除状态。
通过省察而说明了果,即通过省察的方式说明了圣果。因为证得最上果时,了知贪等完全不生起的法性,这种了知即是省察智。
无学法十种之义释
"果相应法"是指果及其相应诸法,即圣果自性的相应诸法之义。"果相应法"应理解为果法及其相应诸法。在两处都是说慧,以正见义为正见,以正知义为正智。因为见与知在各自境界中有不同的行相差别,这在前面已经说明。"果定之法"是指在果定中的诸法,即伴随果定的诸法之义。圣果相应法也因为完全从对治中解脱而得称为"解脱"。然而,就像无学果慧依据见的作用而称为"正见",依据知的作用而称为"正智"一样;圣果定也依据摄持义而称为"正定",依据解脱义而称为"正解脱"。这样理解的话,"无漏心解脱"的第二个解脱的提取也得到了合理解释。
十种之义释终。
问题综摄之义释
"应综摄"即应汇集。

349.Okappanāti balavasaddhā. Āyatiṃ bhikkhūnaṃ avivādahetubhūtaṃ tattha tattha bhagavatā desitānaṃ atthānaṃ saṅgāyanaṃ saṅgīti, tassa ca kāraṇaṃ ayaṃ suttadesanā tathā pavattattāti vuttaṃ ‘‘saṅgītipariyāyanti sāmaggiyā kāraṇa’’nti. Samanuñño satthā ahosi ‘‘paṭibhātu ta,ṃ sāriputta, bhikkhūnaṃ dhammiṃ kathā’’ti ussāhetvā ādito paṭṭhāya yāva pariyosānā suṇanto, sā panettha bhagavato samanuññatā ‘‘sādhu, sādhū’’ti anumodanena pākaṭā jātāti vuttaṃ ‘‘anumodanena samanuñño ahosī’’ti. Jinabhāsito nāma jāto, na sāvakabhāsito. Yathā hi rājayuttehi likhitapaṇṇaṃ yāva rājamuddikāya na lañjitaṃ hoti, na tāva ‘‘rājapaṇṇa’’nti saṅkhyaṃ gacchati, lañjitamattaṃ pana rājapaṇṇaṃ nāma hoti. Evameva ‘‘sādhu, sādhu sāriputtā’’tiādi anumodanavacanasaṃsūcitāya samanuññāsaṅkhātāya jinavacanamuddāya lañjitattā ayaṃ suttanto jinabhāsito nāma jāto āhaccavacano. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

Saṅgītisuttavaṇṇanāya līnatthappakāsanā.

11. Dasuttarasuttavaṇṇanā



我来 助您翻译这段巴利文:
349. "确信"是指强烈的信心。"结集"是为了使未来比丘们无诤论之因,而对世尊在各处所说的义理进行汇集,而本经之说法因其如此进行,成为结集的因缘,因此说"结集法门即和合的因缘"。导师表示赞同,以"舍利弗,请为比丘们说法"而鼓励,从开始到结束倾听,这里世尊的赞同通过"善哉,善哉"的随喜而明显,因此说"以随喜表示赞同"。成为称为佛所说,而非声闻所说。就像国王大臣所写的文书,在未盖上王印之前,不能称为"王书",只有盖上印章才称为王书。同样地,由于以"善哉,善哉,舍利弗"等随喜语所表示的赞同印记,即佛语印记所印证,本经成为称为佛所说的权威之言。这里义理上未加详释的部分,都是易于理解的。
结集经义释之显明隐义终。
11. 十上经义释

350.Āvusobhikkhaveti sāvakānaṃ ālapananti sāvakānaṃ āmantanavasena ālapanasamudācāro, na kevalaṃ ‘‘bhikkhave’’ti, so pana buddhānaṃ ālapanaṃ. Tenāha ‘‘buddhā hī’’tiādi. Satthusamudācāravasena asamudācāro evettha satthu uccaṭṭhāne ṭhapanaṃ. Sampati āgatattā katthaci na nibaddho vāso etesanti anibaddhavāsā, antevāsikā. Kammaṭṭhānaṃ gahetvā sappāyasenāsanaṃ gavesantā yaṃ kiñci disaṃ gacchantīti disāgamanīyā. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘buddhakāle’’tiādi vuttaṃ.

Asubhakammaṭṭhānanti ekādasavidhaṃ asubhakammaṭṭhānaṃ. Tatthāpi puggalavemattataṃ ñatvā tadanurūpaṃ tadanurūpameva deti. Mohacaritassapi kāmaṃ ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojetabboti vuttaṃ ‘‘mohacaritassa…pe… ācikkhatī’’ti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ ‘‘pasādanīyasuttante’’tiādi vuttaṃ. Ñāṇacaritassāti buddhicaritassa, tassa pana maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhārepaṭikūlasaññā visesato sappāyā, tesaṃ pana upakāradhammadassanatthaṃ ‘‘aniccatādi…pe… kathetī’’ti vuttaṃ. Tatthevāti satthu santike eva. Temāsikaṃ paṭipadanti tīhi māsehi sanniṭṭhāpetabbaṃ paṭipadaṃ.

Ime bhikkhūti imissā dhammadesanāya bhājanabhūtā bhikkhū. ‘‘Evaṃ āgantvā gacchantepana bhikkhū’’ti idaṃ ‘‘buddhakāle’’tiādinā taduddesikavasena vuttabhikkhū sandhāya vuttaṃ, na ‘‘ime bhikkhū’’ti anantaraṃ vuttabhikkhū. Tenāha ‘‘pesetī’’ti. Apalokethāti āpucchatha. ‘‘Paṇḍitā’’tiādi sevanabhajanesu kāraṇavacanaṃ. ‘‘Sotāpattiphale vinetī’’tiādi yebhuyyavasena vuttaṃ. Āyasmā hi dhammasenāpati bhikkhū yebhuyyena sotāpattiphalaṃ pāpetvā vissajjeti ‘‘evamete niyatā sambodhiparāyaṇā’’ti. Āyasmā pana mahāmoggallāno ‘‘sabbāpi bhavūpapatti jigucchitabbāvā’’ti bhikkhū yebhuyyena uttamatthaṃyeva pāpeti.

Sāvakehi vinetuṃ sakkuṇeyyā sāvakaveneyyā nāma na sāvakeheva vinetabbāti dassento āha ‘‘sāvakaveneyyā nāmā’’tiādi. Dasadhā mātikaṃ ṭhapetvāti ekakato paṭṭhāya yāva dasakā dasadhā dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro. Dasuttaro gatotipi dasuttaroti ekakato paṭṭhāya yāva dasakā dasahi uttaro adhiko hutvā gato pavattotipi dasuttaro. Ekekasmiṃ pabbeti ekakato paṭṭhāya yāva dasakā dasasu pabbesu ekekasmiṃ pabbe. Dasa dasa pañhāti ‘‘katamo dhammo bahukāro appamādo kusalesu dhammesū’’tiādinā dasa dasa pañhā. Visesitāti vissajjitā. Dasuttaraṃ pavakkhāmīti desiyamānaṃ desanaṃ nāmakittanamukhena paṭijānāti vaṇṇabhaṇanatthaṃ. Pavakkhāmīti pakārehi vakkhāmi. Tathā hettha paññāsādhikānaṃ pañcannaṃ pañhasatānaṃ vasena desanā pavattā. Dhammanti idha dhamma-saddo pariyattipariyāyo ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 

我来帮您翻译这段巴利文:
350. "诸比丘友"是对声闻的称呼,以声闻称呼的方式而作称呼惯用语,不仅仅是"诸比丘",那是佛陀的称呼。因此说"诸佛"等。这里依照导师的惯用语而不作惯用,是将导师置于高处。由于当时来到,没有固定住处的他们称为无固定住所者,即亲近弟子。获得业处后寻找适宜住处而往任何方向去的称为往诸方去者。现在为显示此义的详细内容而说"佛陀时期"等。
"不净业处"即十一种不净业处。在其中也了知人的差异后,给予相应适合的业处。虽然对痴行者,入出息念业处也适合,但为了使其成为修习业处的器皿,为了去除愚痴,首先应该让他从事诵习、询问、听法、法谈,因此说"对痴行者...等...告知"。对信行者特别适合前六种随念,为了显示这些的修习是前行道而说"信增上经"等。"智行者"即具慧者,对他特别适合死随念、寂静随念、四界差别、食厌想,为了显示这些的助益法而说"讲说无常等"。"就在那里"即就在导师处。"三个月的修道"即应由三个月完成的修道。
"这些比丘"是指成为此法教说对象的比丘。"如是来去的比丘"这是针对前面"佛陀时期"等所说的指示性比丘而言,而非刚才所说的"这些比丘"。因此说"派遣"。"告辞"即请求准许。"贤明"等是亲近依止的理由。"引导至预流果"等是就大多数而言。因为大法将军尊者通常使比丘证得预流果后才放行,认为"如是他们已决定将趣向正觉"。而大目犍连尊者则认为"一切有生应厌离",通常使比丘达到最上义。
为显示声闻所应调伏者并非仅由声闻调伏而说"称为声闻所应调伏者"等。"安立十种纲要"即从一法起至十法为止安立十种纲要而分别,故称十上。或说"超越十而行"即十上,即从一法起至十法为止以十增上行进而称为十上。"在每一节中"即从一法起至十法为止的十节中的每一节。"十个问题"即"什么法多有益处?在诸善法中不放逸"等十个问题。"分别"即解答。"我将说十上"以说名称的方式宣称将要宣说的教说,为了称赞。"我将说"即我将以种种方式说。因此这里的教说是依五百五十个问题而进行。"法"在此法字是教法的同义词,如"于此比丘学习法"等。

5.73) viya. Suttalakkhaṇo cāyaṃ dhammoti āha ‘‘dhammantisutta’’nti. Svāyaṃ dhammo yathānusiṭṭhaṃ paṭipajjamānassa nibbānāvaho. Tato eva vaṭṭadukkhasamucchedāya hoti, sa cāyamassa ānubhāvo sabbesaṃ khandhānaṃ pamocanupāyabhāvatoti dassento ‘‘nibbānappattiyā’’tiādimāha. Tena vuttaṃ ‘‘nibbānappattiyā’’tiādi.

Uccaṃ karontoti udaggaṃ uḷāraṃ paṇītaṃ katvā dassento, paggaṇhantoti attho. Pemaṃ janentoti bhattiṃ uppādento. Idañca desanāya paggaṇhanaṃ buddhānampi āciṇṇaṃ evāti dassento ‘‘ekāyano’’tiādimāha.

Ekadhammavaṇṇanā

351. (Ka) kāra-saddo upa-saddena vināpi upakāratthaṃ vadati, ‘‘bahukārā, bhikkhave, mātāpitaro puttāna’’ntiādīsu (a. ni. 

我来帮您翻译这段巴利文：
5.73) 一样。这个法具有经的特相，故说"法即是经"。这个法若如教奉行则能导向涅槃。正因如此能断除轮回之苦，而这种功效是由于它成为解脱一切蕴的方便，为显示这一点而说"为证得涅槃"等。因此说"为证得涅槃"等。
"使之高扬"是指显示为殊胜、广大、殊胜，意即举扬。"生起爱乐"是指生起敬信。为显示这种举扬说法也是诸佛的惯行而说"一乘道"等。
一法之义释
351. (Ka)字即使没有upa(助)字，也表示助益义，如"诸比丘，父母对子女多有助益"等。

2.34) viyāti āha ‘‘bahukāroti bahūpakāro’’ti.

(Kha) vaḍḍhane vutte nānantariyatāya uppādanaṃ vuttameva hotīti ‘‘bhāvetabboti vaḍḍhetabbo’’ti vutto. Uppādanapubbikā hi vaḍḍhanāti. Nanu ca ‘‘eko dhammo uppādetabbo’’ti uppādanaṃ pettha visuṃ gahitaṃ evāti? Aññavisayattā tassa nāyaṃ virodho. Tathā hi ‘‘eko dhammo pariññeyyo’’ti tīhipi pariññāhi pariññeyyataṃ vatvāpi ‘‘eko dhammo pahātabbo’’ti pahātabbatā vuttā.

(Ga) tīhi pariññāhīti ñātatīraṇapahānapariññāhi.

(Gha) pahānānupassanāyāti pajahanavasena pavattāya anupassanāya. Missakavasena cetaṃ anupassanāgahaṇaṃ daṭṭhabbaṃ.

(Ṅa) sīlasampadādīnaṃ parihānāvaho parihānāya saṃvattanako.

(Ca) jhānādivisesaṃ gametīti visesagāmī.

(Cha) duppaccakkhakaroti anupacitañāṇasambhārehi paccakkhaṃ kātuṃ asakkuṇeyyo.

(Jha) abhijānitabboti abhimukhaṃ ñāṇena jānitabbo.

Sabbattha mātikāsūti dukādivasena vuttāsu sabbāsu mātikāsu. Ettha ca āyasmā dhammasenāpati te bhikkhū bhāvanāya niyojetvā uttamatthe patiṭṭhāpetukāmo paṭhamaṃ tāva bhāvanāya upakāradhammaṃ uddesavasena dassento ‘‘eko dhammo bahukāro’’ti vatvā tena upakārakena upakattabbaṃ dassento ‘‘eko dhammo bhāvetabbo’’ti āha. Ayañca bhāvanā vipassanāvasena icchitāti āha ‘‘eko dhammo pariññeyyo’’ti. Pariññā ca nāma yāvadeva pahātabbapajahanatthāti āha ‘‘eko dhammo pahātabbo’’ti. Pajahantena ca hānabhāgiyaṃ nīharitvā visesabhāgiye avaṭṭhātabbanti āha ‘‘eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo’’ti. Visesabhāgiye avaṭṭhānañca duppaṭivijjhanena, duppaṭivijjhapaṭivijjhanañce ijjhati, nipphādetabbanipphādanaṃ siddhameva hotīti āha ‘‘eko dhammo duppaṭivijjho, eko dhammo uppādetabbo’’ti. Tayidaṃ dvayaṃ abhiññeyyādijānanena hotīti āha ‘‘eko dhammo abhiññeyyo’’ti. Abhiññeyyañce abhiññātaṃ, sacchikātabbaṃ sacchikatameva hotīti. Ettāvatā ca niṭṭhitakiccova hoti, nāssa uttari kiñci karaṇīyanti evaṃ tāva mahāthero ekakavasena tesaṃ bhikkhūnaṃ paṭipattividhiṃ uddisanto imāni dasa padāni iminā anukkamena uddisi.

(Ka) evaṃ aniyamato uddiṭṭhadhamme sarūpato niyametvā dassetuṃ ‘‘katamo eko dhammo’’tiādinā desanaṃ ārabhi. Tena vuttaṃ ‘‘iti āyasmā sāriputto’’tiādi. Esa nayo dukādīsu. Veḷukāroti veno. So hi veḷuvikārehi kilañjādikaraṇena ‘‘veḷukāro’’ti vutto. Anto, bahi ca sabbagatagaṇṭhiṃ nīharaṇena niggaṇṭhiṃ katvā. Ekekakoṭṭhāseti ekakādīsu dasasu koṭṭhāsesu ekekasmiṃ koṭṭhāse.

Sabbatthakaṃ upakārakanti sabbatthakameva sammā paṭipattiyā upakāravantaṃ. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Vipassanāgabbhaṃ gaṇhāpaneti yathā upari vipassanā paripaccati tikkhā visadā hutvā maggena ghaṭeti, evaṃ pubbabhāgavipassanāvaḍḍhane. Atthapaṭisambhidādīsūti atthapaṭisambhidādīsu nipphādetabbesu, tesaṃ sambhārasambharaṇanti attho. Esa nayo ito paresupi. Ṭhānāṭṭhānesūti ṭhāne, aṭṭhāne ca jānitabbe. Mahāvihārasamāpattiyanti mahatiyaṃ jhānādivihārasamāpattiyaṃ. Vipassanāñāṇādīsūti ādi-saddena manomayiddhi ādikāni saṅgaṇhāti. Aṭṭhasu vijjāsūti ambaṭṭhasutte (dī. ni. 

我来帮您翻译这段巴利文:
2.34) 一样,因此说"多有助益即多有帮助"。
(Kha) 说增长时,由于无间隔性,已说生起,因此说"应修习即应增长"。因为增长是以生起为先。但是,这里不是已经单独取"应生起一法"作为生起吗?由于是不同境界,所以这不矛盾。因此,虽然说了"一法应遍知"是以三种遍知而应遍知,仍说"一法应断"为应断。
(Ga) "以三种遍知"即以知遍知、度遍知、断遍知。
(Gha) "以断随观"即以断除方式进行的随观。这里应理解为混合方式的随观。
(Ṅa) "退分"即导致戒等圆满退失,引向退失。
(Ca) "胜进分"即引向禅等胜法。
(Cha) "难通达"即未积集智资粮者无法证知。
(Jha) "应证知"即应以智向前了知。
"在一切纲要中"即在依二法等所说的一切纲要中。这里大法将军尊者令那些比丘从事修习,欲使他们安立于最上义,首先以略说方式显示修习的助益法而说"一法多有助益",为显示由此助益而应助益而说"一法应修习"。这修习是就观而言,故说"一法应遍知"。遍知之名唯为断应断而说"一法应断"。断时应除退分而住于胜进分,故说"一法是退分,一法是胜进分"。住于胜进分是因难通达,若成就难通达的通达,则所应成就的成就已达成,故说"一法难通达,一法应生起"。这两者是由于证知应证知等而有,故说"一法应证知"。若应证知已证知,则应证的已证。至此已完成所作,更无所作,如是上座以一法的方式为那些比丘略说修行方法,以此次第略说这十个句。
(Ka) 为显示如是无差别略说的诸法的自性差别,以"什么是一法"等开始说法。因此说"如是尊者舍利弗"等。这方法适用于二法等。"竹匠"即竹工。他因制作竹制品如席等而称为"竹匠"。除去内外一切结,而成无结。"在每一部分"即在一法等十个部分中的每一部分。
"一切处的助益"即对一切处的正确修行有助益。现在为详细显示此义而说"因为此"等。"使得观成熟"即令上分观成熟锐利明净而与道相应,如是在前分观增长。"在义无碍解等"即在应成就义无碍解等,意即积集它们的资粮。此后诸处也同理。"在是处非处"即在应了知的是处与非处。"在大住定"即在广大的禅那等住定。"在观智等"中等字包括意所成神通等。"在八明中"即在阿摩昼经

1.279) āgatanayāsu aṭṭhasu vijjāsu.

Teneva bhagavā thometīti yojanā. Nanti appamādaṃ.

Thāmasampannenāti ñāṇabalasamannāgatena. Dīpetvāti ‘‘evampi appamādo kusalānaṃ dhammānaṃ sampādane bahupakāro’’ti pakāsetvā. Yaṃ kiñci anavajjapakkhikamatthaṃ appamāde pakkhipitvā kathetuṃ yuttanti dassetuṃ ‘‘yaṃ kiñcī’’tiādi vuttaṃ.

(Kha) kāyagatāsatīti rassaṃ akatvā niddeso, niddesena vā etaṃ samāsapadaṃ daṭṭhabbaṃ. ‘‘Aṭṭhikāni puñjakitāni terovassikāni…pe… pūtīni cuṇṇikajātānī’’ti (dī. ni. 2.379) evaṃ pavattamanasikāro ‘‘cuṇṇikamanasikāro’’ti vadanti. Apare pana bhaṇanti ‘‘cuṇṇikairiyāpathesu pavattamanasikāro’’ti. Ettha uppannasatiyāti etasmiṃ yathāvutte ekūnatiṃsavidhe ṭhāne uppannāya satiyā. Sukhasampayuttāti nippariyāyato sukhasampayuttā, pariyāyato pana catutthajjhāne upekkhāpi ‘‘sukha’’nti vattabbataṃ labhati santasabhāvattā.

(Ga) paccayabhūto ārammaṇādivisayopi ārammaṇabhāvena vaṇo viya āsave paggharati, so sampayogasambhavābhāvepi saha āsavehīti sāsavo. Tathā upādānānaṃ hitoti upādāniyo. Itarathā pana paccayabhāvena vidhi paṭikkhepo.

(Gha) asmīti mānoti ‘‘asmī’’ti pavatto māno.

(Ca) vipariyāyenāti ‘‘anicce anicca’’ntiādinā nayena pavatto pathamanasikāro.

(Cha) idha pana vipassanānantaro maggo ‘‘ānantariko cetosamādhī’’ti adhippeto. Kasmā? Vipassanāya anantarattā, attano vā pavattiyā anantaraṃ phaladāyakattā. Saddatthato pana anantaraṃ phalaṃ anantaraṃ, tasmiṃ anantare niyuttā, taṃ vā arahati, anantarapayojanoti vā ānantariko.

(Ja) phalanti phalapaññā. Paccavekkhaṇapaññā adhippetā akuppārammaṇatāya.

(Jha) attano phalaṃ āharatīti āhāro, paccayoti āha ‘‘āhāraṭṭhitikāti paccayaṭṭhitikā’’ti. Ayaṃ eko dhammoti ayaṃ paccayasaṅkhāto eko dhammoti paccayatāsamaññena ekaṃ katvā vadati. Ñātapariññāya abhiññāyāti ñātapariññāsaṅkhātāya abhiññāya.

(Ña) akuppā cetovimuttīti arahattaphalavimutti akuppabhāvena ukkaṃsagatattā. Aññathā sabbāpi phalasamāpattiyo akuppā eva paṭipakkhehi akopanīyattā.

Abhiññāyāti ‘‘abhiññeyyo’’ti ettha laddhaabhiññāya. Pariññāyāti etthāpi eseva nayo. Pahātabbasacchikātabbehīti pahātabbasacchikātabbapadehi. Pahānapariññāva kathitā pahānasacchikiriyānaṃ ekāvāratāya pariññāya saheva ijjhanato. Sacchikātabboti visesato phalaṃ kathitaṃ. Ekasmiṃyeva sattame eva pade labbhati. Phalaṃ pana anekesupi padesu labbhati paṭhamaṭṭhamanavamadasamesu labbhanato. Yasmā taṃ nippariyāyato dasame eva labbhati, itaresu pariyāyato tasmā ‘‘labbhati evā’’ti sāsaṅkaṃ vadati.

Sabhāvato vijjamānāti yena bahukārādisabhāvena desitā, tena sabhāvena paramatthato upalabbhamānā . Yāthāvāti aviparītā. Tathāsabhāvāti taṃsabhāvā. Na tathā na hontīti avitathattā tathāva honti. Tato eva vuttappakārato aññathā na hontīti pañcahipi padehi tesaṃ dhammānaṃ yathābhūtameva vadati. Sammāti ñāyena. Yaṃ pana ñātaṃ, taṃ hetuyuttaṃ kāraṇayuttameva hotīti āha ‘‘hetunā kāraṇenā’’ti. Okappanaṃ janesīti jinavacanabhāvena abhippasādaṃ uppādesi.

Ekadhammavaṇṇanā niṭṭhitā.

Dvedhammavaṇṇanā



我来帮您翻译这段巴利文：
1.279)中所说的八明。
"因此世尊称赞"这是句子结构。"它"即不放逸。
"具足力量"即具足智力。"显示"即显明"如是不放逸对成就诸善法多有助益"。为显示适合将任何无过失分的义理归入不放逸而说而说"任何"等。
(Kha)"身至念"是不作短音的说明,或应以说明看待这复合词。"骨聚经年...腐烂成粉"如是进行的作意称为"碎片作意"。其他人则说"在碎片威仪中进行的作意"。"在此生起的念"即在所说的二十九种处所生起的念。"相应乐"就无比喻而言是相应乐,就比喻而言,第四禅的舍也因其寂静性而可称为"乐"。
(Ga)作为缘的所缘等境界也如伤口流出漏,即使没有相应的可能,也与漏俱,故称"有漏"。同样,有益于取故称"可取"。另一方面,则是就缘性而言的规则与否定。
(Gha)"我慢"即以"我"而生起的慢。
(Ca)"如理"即以"无常是无常"等方式进行的如理作意。
(Cha)这里意指观后的道为"无间心定"。为什么?因为是观之后无间,或因自己的生起无间能给与果。就字义而言,无间的果为无间,用于无间,或应得无间,或以无间为目的故称无间。
(Ja)"果"即果慧。因缘于不动所以是指省察慧。
(Jha)"能取来其果"为食,即缘,故说"依食而住即依缘而住"。"此一法"即说此缘为一法,以缘性的共相而作为一。"以知遍知的证知"即以称为知遍知的证知。
(Ña)"不动心解脱"即阿罗汉果解脱,因不动性达到最上。否则一切果定都是不动,因为不能被对治所动摇。
"证知"即在"应证知"中所得的证知。"遍知"在此也同样。"应断应证"即应断应证诸词。说的是断遍知,因为断和证在一次中与遍知一起成就。"应证"特别说的是果。只在第七处得到。但果在多处得到,因为在第一、第八、第九、第十处得到。因为它在第十处才是无比喻义,在其他处是比喻义,所以说"确实得到"时带有疑虑。
"自性存在"即依所说的多有助益等自性,由胜义而获得。"如实"即不颠倒。"如是自性"即彼自性。"非不如是"即因不虚妄故即如是。正因如此不异于所说的方式,以五种词说那些法都是如实。"正确"即以方法。凡所知者必定合于因理故说"以因以理"。"生起确信"即因是佛语而生起胜信。
一法义释终。
二法义释

352. (Ka) ‘‘sabbatthā’’ ti idaṃ ‘‘sīlapūraṇādīsū’’ti etena saddhiṃ sambandhitabbaṃ. ‘‘Sīlapūraṇādīsu sabbattha appamādo viya upakārakā’’ti etena satisampajaññānampi appamādassa viya sabbattha upakārakatā pakāsitā hoti atthato nātivilakkhaṇattā tato tesaṃ. Satiavippavāso hi appamādo, so ca atthato sabbattha avijahitā sati eva, sā ca kho ñāṇasampayuttā eva daṭṭhabbā, itarāya tathārūpasamatthatābhāvato.

(Kha) tesaṃ pañcasatamattānaṃ bhikkhūnaṃ pubbabhāgapaṭipattivasena desitattā pubbabhāgā kathitā.

(Cha) ayonisomanasikāro saṃkilesassa mūlakāraṇabhāvena pavatto hetu, paribrūhanabhāvena pavatto paccayo. Yonisomanasikārepi eseva nayo. Yathā ca sattānaṃ saṃkilesāya, visuddhiyā ca paccayabhūtā ayonisomanasikāro, yonisomanasikāroti ‘‘ime dve dhammā duppaṭivijjhā’’ti ettha nīharitvā vuttā, evaṃ imehi dhammā nīharitvā vattabbāti dassento ‘‘tathā’’tiādimāha. Tattha asubhajjhānādayo cattāro visaṃyogā nāma kāmayogādipaṭipakkhabhāvato . ‘‘Evaṃ pabhedā’’ti iminā ‘‘avijjābhāgino dhammā, vijjābhāgino dhammā, kaṇhā dhammā, sukkā dhammā’’ti (dha. sa. 101, 104) evamādīnaṃ saṅgaho daṭṭhabbo.

(Jha) paccayehi samecca sambhuyya katattā pañcakkhandhā saṅkhatā dhātu. Kenaci anabhisaṅkhatattā nibbānaṃ asaṅkhatā dhātu.

(Ña) tisso vijjā vijjanaṭṭhena, viditakaraṇaṭṭhena ca vijjā. Vimuttīti arahattaphalaṃ paṭipakkhato sabbaso vimuttattā.

Abhiññādīnīti abhiññāpaññādīni. Ekakasadisāneva purimavāre viya vibhajja kathetabbato. Maggo kathitoti ettha ‘‘maggova kathito’’ti evamatthaṃ aggahetvā ‘‘maggo kathitovā’’ti evamattho gahetabbo ‘‘anuppāde ñāṇa’’nti iminā phalassa gahitattā. Sacchikātabbapade phalaṃ kathitanti etthāpi ‘‘phalameva kathita’’nti aggahetvā ‘‘phalaṃ kathitamevā’’ti attho gahetabbo vijjāggahaṇena tadaññassa saṅgahitattā. Esa nayo ito paresupi evarūpesu ṭhānesu.

Dvedhammavaṇṇanā niṭṭhitā.

Tayodhammavaṇṇanā

353. (Cha) soti anāgāmimaggo. Sabbaso kāmānaṃ nissaraṇaṃ samucchedavasena pajahanato. Āruppe arahattamaggo nāma arūpajjhānaṃ pādakaṃ katvā uppanno aggamaggo. Puna uppattinivāraṇatoti rūpānaṃ uppattiyā sabbaso nivāraṇato. Nirujjhanti saṅkhārā etenāti nirodho, aggamaggo. Tena hi kilesavaṭṭe nirodhite itarampi vaṭṭadvayaṃ nirodhitameva hoti. Tassa pana nirodhassa pariyosānattā aggaphalaṃ ‘‘nirodho’’ti vattabbataṃ labbhatīti āha ‘‘arahattaphalaṃnirodhoti adhippeta’’nti. ‘‘Arahattaphalena hi nibbāne diṭṭhe’’ ti idaṃ arahattamaggena nibbānadassanassāyaṃ nibbattīti katvā vuttaṃ. Evañca katvā ‘‘arahattasaṅkhātanirodhassa paccayattā’’ ti idampi vacanaṃ samatthitaṃ hoti.

(Ja) atītaṃsārammaṇanti atītakoṭṭhāsārammaṇaṃ ñāṇaṃ, atītā khandhāyatanadhātuyo ārabbha pavattanakañāṇanti attho. ‘‘Maggo kathitovā’’ti avadhāraṇaṃ daṭṭhabbaṃ, tathā ‘‘sacchikātabbe phalaṃ kathitamevā’’ti.

(Ña) āsavānaṃ khaye ñāṇanti ca āsavānaṃ khayante ñāṇanti adhippāyo, aññathā maggo kathito siyā.

Tayodhammavaṇṇanā niṭṭhitā.

Catudhammavaṇṇanā



我来帮您翻译这段巴利文：
352. (Ka)"一切处"这应与"在戒圆满等"连接。以"如在戒圆满等一切处不放逸有助益"这句,也显示正念与正知如同不放逸一样在一切处有助益,因为在义理上它们与不放逸没有太大差异。因为不放逸即是不离正念,它在义理上就是在一切处不舍离的正念,而且应该理解为只与智相应的正念,因为其他的(正念)没有这样的能力。
(Kha)因为是对那五百位比丘依前分修习而说,所以说是前分。
(Cha)不如理作意作为污染的根本因而称为因,以滋长的方式而成为缘。对如理作意也是同样的道理。如同对众生的污染与清净,不如理作意与如理作意是缘,所以在"这两法难通达"中被提出而说,同样这些法也应提出而说,为显示这点而说"如是"等。其中不净禅等四种离系,因为是欲系等的对治。以"如是差别"这句,应理解包含"无明分法、明分法、黑法、白法"等。
(Jha)因为是由诸缘和合而作的缘故,五蕴是有为界。因为不被任何(因缘)所造作,涅槃是无为界。
(Ña)三明因为明了义与使知义故称为明。"解脱"即阿罗汉果,因为从对治完全解脱。
"证知等"即证知慧等。如前分一样应分别说明。"说道"这里不应理解为"只说道",而应理解为"也说道",因为以"于不生智"已摄取果。"在应证处说果"这里也不应理解为"只说果",而应理解为"也说果",因为以明的摄取已摄取了其他。此后类似处也是这样的方法。
二法义释终。
三法义释
353. (Cha)它即不还道。因为以断除方式完全出离诸欲。"无色界阿罗汉道"即以无色禅为基础而生起的最上道。"防止再生"即完全防止色的生起。"以此诸行止息"为灭,即最上道。因为以它灭尽烦恼轮回,其他两种轮回也就灭尽。因为那灭是终极,所以阿罗汉果得称为"灭",因此说"阿罗汉果被理解为灭"。"因为以阿罗汉果见涅槃"这是就阿罗汉道见涅槃而有此生起而说。如此,这"因为是称为阿罗汉的灭的缘"这句话也得到证成。
(Ja)"缘过去分"即缘过去部分的智,意即缘过去蕴处界而转起的智。应看作"确实说道",同样"在应证处确实说果"。
(Ña)"于诸漏尽智"意为于诸漏尽时的智,否则就成为说道了。
三法义释终。
四法义释;

354. (Ka) dārumayaṃ cakkaṃ dārucakkaṃ, tathā ratanacakkaṃ. Āṇaṭṭhena dhammo eva dhammacakkaṃ. Iriyāpathānaṃ aparāparappavattito iriyāpathacakkaṃ, tathā sampatticakkaṃ veditabbaṃ.

Anucchavike deseti puññakiriyāya, sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ saddhādīsu nivesananti āha ‘‘sace’’tiādi. Idamevettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkamettha etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato. Tenāha ‘‘yena hī’’tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato. Paṭhamo lokiyova, tatthāpi kāmāvacarova. Idhāti imasmiṃ dasuttarasutte. Pubbabhāge lokiyāvāti maggassa pubbabhāge pavattanakā lokiyā eva. Tattha kāraṇaṃ vuttameva.

(Ca) kāmayogavisaṃyogo anāgāmimaggo, diṭṭhiyogavisaṃyogo sotāpattimaggo, itare dve arahattamaggoti evaṃ anāgāmimaggādivasena veditabbā.

(Cha) paṭhamassajhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā ‘‘hānabhāgiyo samādhī’’ti vutto. Tadanudhammatāti tadanurūpasabhāvo. ‘‘Sati santiṭṭhatī’’ti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā apekkhamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati, na vaḍḍhati, ṭhitikoṭṭhāsiko hoti, tena vuttaṃ ‘‘ṭhitibhāgiyo samādhī’’ti.

Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudenti, tassa upari dutiyajjhānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya ‘‘visesabhāgiyo samādhī’’ti vutto. Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā ‘‘nibbidā’’ti vuccati. Samudācarantīti nibbānasacchikaraṇatthāya codenti tudenti. Virāgūpasañhitoti virāgasaṅkhātena nibbānena upasañhito. Vipassanāñāṇañhi ‘‘sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātu’’nti pavattito ‘‘virāgūpasañhita’’nti vuccati, taṃsampayuttā saññāmanasikārāpi virāgūpasañhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi ariyamaggapaṭivedhassa padaṭṭhānatāya ‘‘nibbedhabhāgiyo samādhī’’ti vutto. Sabbasamāpattiyoti dutiyajjhānādikā sabbā samāpattiyo. Attho veditabboti hānabhāgiyādiattho tāva vitthāretvā veditabbo.

Maggo kathito catunnaṃ ariyasaccānaṃ uddhaṭattā. Phalaṃ kathitaṃ sarūpeneva.

Catudhammavaṇṇanā niṭṭhitā.

Pañcadhammavaṇṇanā



我来帮您翻译这段巴利文：
354. (Ka)木制的轮为木轮,同样的宝轮。法轮即以教令义的法。威仪轮是由威仪的相续运转,同样应理解圆满轮。
"在适宜处"是指在适合修福和正确修习的处所。"亲近"是时常接近。"依止"是以敬信而亲近。"自己正确安立"即如理安立自己的心相续,安住于信等,因此说"如果"等。"这是这里的标准"即这称为宿世福德的圆满轮在这些圆满轮中是标准,因为是其他的因。因此说"因为以它"等。那个有福德者才能正确安立自己,因为无福德者没有这个。第一是世间的,其中也只是欲界的。"在此"即在这个十上经中。"前分是世间的"即在道的前分转起的只是世间的。其中的原因已经说过。
(Ca)欲系离系是不还道,见系离系是预流道,其余两种是阿罗汉道,应如是依不还道等而了知。
(Cha)"获得初禅"即这个获得未纯熟初禅的人。"与欲俱生的想和作意现行"即从那里出定后,因所缘而成为与欲俱生的想和作意现行、催促、刺激。由于那些趋向欲的想和作意的影响,那初禅定退失衰减,因此说"退分定"。"随顺于彼"即随顺彼自性。"念住立"这是就邪念而说。因为对于谁有随顺初禅自性,见初禅为寂静殊胜而享味、期待、欢喜的爱著,由于爱著的影响,他的初禅定既不退失也不增长,处于住分,因此说"住分定"。
"与无寻俱生"即以无寻的第二禅为寂静殊胜而作意时,以所缘而与无寻俱生的想和作意。"现行"即从熟练的初禅出定后为证得第二禅而催促刺激,由于那些向上趋向第二禅的想和作意的影响,那初禅定因为成为殊胜的第二禅生起的近因,所以说"胜进分定"。"与厌离俱生"即对那个得初禅者从禅出定后与称为厌离的观智俱生。因为观智在禅支差别显现时生起厌离不乐,所以称为"厌离"。"现行"即为证悟涅槃而催促刺激。"结合于离染"即与称为离染的涅槃相结合。因为观智从"能以此道证悟离染涅槃"而转起,所以称为"结合于离染",与之相应的想和作意也称为结合于离染。由于那些想和作意的影响,那初禅定因为成为通达圣道的近因,所以说"抉择分定"。"一切定"即第二禅等一切定。"应了知义"即应详细了知退分等义。
说道是因为举出四圣谛。明确地说了果。
四法义释终。
五法义释

355. (Kha) ‘‘pañcaṅgikosammāsamādhī’’ti samādhiaṅgabhāvena paññā uddiṭṭhāti pītipharaṇatādivacanena hi tameva vibhajati. Tenāha ‘‘pītiṃ pharamānā uppajjatī’’tiādi.‘‘So imameva kāyaṃ vivekajena pītisukhena abhisandetī’’tiādinā (ma. ni. 1.427) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sarāgavirāgatādivibhāgadassanavasena paresaṃ ceto pharamānā. Ālokapharaṇeti kasiṇālokassa pharaṇe sati teneva ālokena pharitappadese. Tassa samādhissa rūpadassanapaccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ.

Pītipharaṇatā sukhapharaṇatāti ārammaṇe ṭhatvā catutthajjhānassa uppādanato tā ‘‘pādā viyā’’ti vuttā. Cetopharaṇatā ālokapharaṇatāti taṃtaṃkiccasādhanato tā ‘‘hatthā viyā’’ti vuttā. Abhiññāpādakajjhānaṃ samādhānassa sarīrabhāvato ‘‘majjhimakāyo viyā’’ti vuttaṃ. Paccavekkhaṇanimittaṃ uttamaṅgabhāvato ‘‘sīsaṃ viyā’’ti vuttaṃ.

(Ja) sabbaso kilesadukkhadarathapariḷāhānaṃ vigatattā lokiyasamādhissa sātisayamettha sukhanti vuttaṃ ‘‘appitappitakkhaṇe sukhattā paccuppannasukho’’ti. Purimassa purimassa vasena pacchimaṃ pacchimaṃ laddhāsevanatāya santatarapaṇītatarabhāvappatti hotīti āha ‘‘purimo purimo…pe… sukhavipāko’’ti.

Kilesapaṭippassaddhiyāti kilesānaṃ paṭippassambhanena laddhattā. Kilesapaṭippassaddhibhāvanti kilesānaṃ paṭippassambhanabhāvaṃ. Laddhattā pattattā tabbhāvaṃ upagatattā. Lokiyasamādhissa paccanīkāni nīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe kilesā vāretabbā, imassa pana arahattasamādhissa paṭippassaddhasabbakilesattā na niggahetabbaṃ, vāretabbañca atthīti maggānantaraṃ samāpattikkhaṇe ca appayogena adhigatattā, ṭhapitattā ca aparihānavasena vā ṭhapitattā nasaṅkhāraniggayhavārivāvaṭo. ‘‘Sativepullappattattā’’ti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti, ‘‘yathāparicchinnakālavasenā’’ti etena paricchindanasatiyā satoti dasseti. Sesesu ñāṇaṅgesu. Pañcañāṇikoti ettha vuttasamādhimukhena pañca ñāṇāneva uddiṭṭhāni, niddiṭṭhāni ca.

Maggokathito indriyasīsena sammāvāyāmādīnaṃ kathitattā. Phalaṃ kathitaṃ asekkhānaṃ sīlakkhandhādīnaṃ kathitattā.

Pañcadhammavaṇṇanā niṭṭhitā.

Chadhammavaṇṇanā

356.Maggo kathitoti ettha vattabbaṃ heṭṭhā vuttameva.

Sattadhammavaṇṇanā



我来帮您翻译这段巴利文：
355. (Kha)"五支正定"中慧作为定支而被说示,因为以喜遍满等的说明而分别它。因此说"喜遍满而生起"等。应依"他以离生喜乐浸润此身"等方式了知喜与乐的遍满。依见有贪离贪等差别而遍满他人心。"在光明遍满"即在遍满遍处光明时,在被那光明所遍满的地方。因为是那定见色的缘,所以省察智是省察相。
喜遍满性与乐遍满性,因为住于所缘而生起第四禅,所以说"如足"。心遍满性与光明遍满性,因为成就彼彼作用,所以说"如手"。神通基础禅因为是定的身体,所以说"如中身"。省察相因为是最上分,所以说"如头"。
(Ja)因为完全远离烦恼苦恼热恼,所以这里说世间定有殊胜乐,说"因在入定入定时有乐故现在乐"。依前前而得后后修习,所以成就更寂静更殊胜性,因此说"前前...乐报"。
"由烦恼止息"即因获得烦恼止息。"烦恼止息性"即烦恼止息性。因为获得、证得、达到那个状态。世间定有盖、初禅爱著等对治要降伏,其他烦恼要防护,但这阿罗汉定因为一切烦恼已止息,所以没有要降伏、要防护的,因为在道后及入定时无需加行而证得,或因已安立而依不退失而安立,所以无行降伏防护。以"达到念圆满"这句显示即使念不转起,因念丰富而称为具念,以"依所限定时间"这句显示依限定念而具念。在其余诸智支。在"五智"中,以所说定为门而说示、解说五智。
说道是因为以根为首而说正精进等。说果是因为说无学戒蕴等。
五法义释终。
六法义释
356. 关于"说道",应说的在前面已说。
七法义释;

357. (Ña) hetunāti ādiantavantato, anaccantikato, tāvakālikato, niccapaṭikkhepatoti evaṃ ādinā hetunā. Nayenāti ‘‘yathā ime saṅkhārā etarahi, evaṃ atīte, anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti atītānāgatesu nayananayena. Kāmaṃ khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatādi sudiṭṭhā suppaṭividdhā, taṃ pana asammohanavasena kiccato, vipassanāya pana ārammaṇakaraṇavasenāti dassento āha ‘‘vipassanāñāṇena sudiṭṭhā hontī’’ti. Kilesavasena uppajjamāno pariḷāho vatthukāmasannissayo , vatthukāmāvassayo cāti vuttaṃ ‘‘dvepi sapariḷāhaṭṭhena aṅgārakāsu viyā’’ti. Ninnassevāti [ninnassa (aṭṭhakathāyaṃ)] ninnabhāvasseva. Anto vuccati lāmakaṭṭhena taṇhā. Byantaṃ vigatantaṃ bhūtanti byantībhūtanti āha ‘‘niratibhūtaṃ, [niyatibhūtaṃ (aṭṭhakathāyaṃ) vigatantibhūtaṃ (?)] Nittaṇhanti attho’’ti. Idha sattake. Bhāvetabbapade maggo kathito bojjhaṅgānaṃ vuttattā.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Aṭṭhadhammavaṇṇanā

358. (Ka) ādibrahmacariyikāyāti ādibrahmacariyā eva ādibrahmacariyikā yathā ‘‘vinayo eva venayiko’’ti, tassā ādibrahmacariyikāya. Kā pana sāti āha ‘‘paññāyā’’ti. Sikkhattayasaṅgahassāti adhisīlasikkhādisikkhattayasaṅgahassa. Upacārajjhānasahagatā taruṇasamathapaññāva udayabbayānupassanāvasena pavattā taruṇavipassanāpaññā [taruṇasamathavipassanāpaññā (aṭṭhakathāyaṃ)]. Ādibhūtāyāti paṭhamāvayavabhūtāya, desanāvasena cetaṃ vuttaṃ. Uppattikāle pana natthi maggadhammānaṃ ādimajjhapariyosānatā ekacittuppādapariyāpannattā ekajjhaṃyeva uppajjanato. Pemanti daḷhabhatti, taṃ pana vallabhavasena pavattamānaṃ gehasitasadisaṃ hotīti ‘‘gehasitapema’’nti vuttaṃ. Garukaraṇavasena pavattiyā garu cittaṃ etassāti garucitto, tassa bhāvo garucittabhāvo, garumhi garukāro. ‘‘Kilesā na uppajjantī’’ti vatvā tattha kāraṇamāha ‘‘ovādānusāsaniṃ labhatī’’ti. Garūnañhi santike ovādānusāsaniṃ labhitvā yathānusiṭṭhaṃ paṭipajjantassa kilesā na uppajjanti. Tenāha ‘‘tasmā’’tiādi.

(Cha) petāti petamahiddhikā. Asurānanti devāsurānaṃ. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova. Āvāhanaṃ gacchantīti sambhogasaṃsaggamukhena peteheva asurānaṃ saṅgahaṇe kāraṇaṃ dasseti.

(Ja) appicchassāti niicchassa. Abhāvattho hettha appa-saddo ‘‘appaḍaṃsamakasavātātapā’’tiādīsu (a. ni. 

我来帮您翻译这段巴利文：
357. (Ña)以"因"即以有始终、非究竟、暂时、否定常住等这样的因。以"方法"即以"如这些行现在如此,过去未来也是无常、有为、缘生、坏灭法、衰灭法、离染法、灭法"这样导向过去未来的方法。虽然漏尽者对一切行的无常性等已善见善通达,但那是就无迷惑的作用而言,而是依观智作为所缘,因此说"以观智善见"。依烦恼生起的热恼依止欲境,也依止欲境,因此说"两者以有热恼义如炭火坑"。"只是倾向"即只是倾向性。以下劣义称为"边际"即贪爱。"边际已尽"即已尽边际而有,因此说"已无有,即无贪之义"。在这七法中。在应修习处说道是因为说觉支。
第一诵分释终。
八法义释
358. (Ka)"初梵行"即初梵行性,如"律即律性",对那初梵行。它是什么?说"慧"。"摄三学"即摄受增上戒学等三学。与近行定相应的初步止慧即依生灭观而转起的初步观慧。"为初"即为第一部分,这是依教说而说。但在生起时,因为道法摄在一心生起中,同时生起,所以没有初中后。"爱"即坚固敬信,它以亲密方式转起,似如居家,所以说"居家爱"。由于以恭敬方式转起而有恭敬心,称为恭敬心者,其状态为恭敬心性,即对尊者的恭敬。说"烦恼不生起",说其中的原因"得到教诫教导"。因为在尊者处得到教诫教导,如教而行者烦恼不生起。因此说"所以"等。
(Cha)"鬼"即大神通鬼。"阿修罗"即天阿修罗。但鬼阿修罗只是鬼,所以它们与鬼的摄受不言而喻。"往婚嫁"即显示以共享交往为方式而由鬼摄受阿修罗的原因。
(Ja)"少欲"即无欲。这里"少"字表无义,如在"少蚊虻风日"等<.Assistant>

10.11) viya. Paccayesu appiccho paccayaappiccho, cīvarādipaccayesu icchārahito. Adhigamaappicchoti jhānādiadhigamavibhāvane icchārahito. Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgaappicchoti dhutaṅgesu appiccho dhutaṅgavibhāvena icchārahito. Santaguṇanigūhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa ca dhutaṅgaguṇassa ca nigūhanena chādanena. Sampajjatīti nippajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa, icchaṃ vā mahantassa no sampajjati anudhammassāpi anicchanato.

Pavivittassāti pakārehi vivittassa. Tenāha ‘‘kāyacittaupadhivivekehi vivittassā’’ti. ‘‘Aṭṭhaārambhavatthuvasenā’’ti etena bhāvanābhiyogavasena ekībhāvova idha ‘‘kāyaviveko’’ti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha ‘‘gaṇasaṅgaṇikāya cevā’’tiādi. Āraddhavīriyassāti paggahitavīriyassa, tañca kho upadhiviveke ninnatāvasena ‘‘ayaṃ dhammo’’ti vacanato. Esa nayo ito paresupi. Vivaṭṭasannissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassakatāpaññāya hi patiṭṭhato kammavasena ‘‘bhavesu nānappakāro anattho’’ti jānanto kammakkhayakarañāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha ‘‘nippapañcassāti vigatamānataṇhādiṭṭhipapañcassā’’ti.

Maggo kathito sarūpeneva.

Navadhammavaṇṇanā

359. (Kha) visuddhinti ñāṇadassanavisuddhiṃ, accantavisuddhimeva vā. Catupārisuddhisīlanti pātimokkhasaṃvarādinirupakkiliṭṭhatāya catubbidhaparisuddhivantaṃ sīlaṃ. Pārisuddhipadhāniyaṅganti puggalassa parisuddhiyā padhānabhūtaṃ aṅgaṃ. Tenāha ‘‘parisuddhabhāvassa padhānaṅga’’nti. Samathassa visuddhibhāvo vodānaṃ paguṇabhāvena paricchinnanti āha ‘‘aṭṭha paguṇasamāpattiyo’’ti. Vigatupakkilesañhi ‘‘paguṇa’’nti vattabbataṃ labbhati, na saupakkilesaṃ hānabhāgiyādibhāvappattito. Sattadiṭṭhimalavisuddhito nāmarūpaparicchedo diṭṭhivisuddhi. Paccayapariggaho addhattayakaṅkhāmalavidhamanato kaṅkhāvitaraṇavisuddhi. Yasmā nāmarūpaṃ nāma sappaccayameva, tasmā taṃ pariggaṇhantena atthato tassa sappaccayatāpi pariggahitā eva hotīti vuttaṃ ‘‘diṭṭhivisuddhīti sappaccayaṃ nāmarūpadassana’’nti. Yasmā pana nāmarūpassa paccayaṃ pariggaṇhantena tīsu addhāsu kaṅkhāmalavitaraṇapaccayākārāvabodhavaseneva hoti, tasmā ‘‘paccayākārañāṇa’’ntiādi vuttaṃ yathā kaṅkhāvitaraṇavisuddhi ‘‘dhammaṭṭhitiñāṇa’’nti vuccati. Maggāmagge ñāṇanti maggāmagge vavatthapetvā ṭhitañāṇaṃ. Ñāṇanti idha taruṇavipassanā kathitā tesaṃ bhikkhūnaṃ ajjhāsayavasena ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminiyā vipassanāya vuccamānattā. Yadi ‘‘ñāṇadassanavisuddhī’’ti vuṭṭhānagāminivipassanā adhippetā, ‘‘paññā’’ti ca arahattaphalapaññā, maggo pana kathanti ? Maggo bahukārapade virāgaggahaṇena gahito. Vakkhati hi ‘‘idha bahukārapade maggo kathito’’ti (dī. ni. aṭṭha. 

我来 帮您翻译这段巴利文：
如在"少蚊虻风日"等。对资具少欲称为资具少欲者,即于衣等资具无欲。证得少欲者即于显示禅等证得无欲。学问少欲者即于显示多闻学问无欲。头陀少欲者即于头陀少欲,于显示头陀功德无欲。以"隐藏圣德"即以隐藏覆蔽自己所具有的禅等功德以及多闻功德和头陀功德。"成就"即完成、实现。"非多欲者"即具有大欲者,或欲大者不成就,因为不欲随法。
"远离"即以诸方式远离。因此说"以身心依止远离而远离"。以"八事业事"这句显示这里"身远离"是指依修习专注而独处,不仅是离群体交往。"业"即瑜伽业。
与有情及烦恼结合融合为交往,以应乐义为乐,称为乐交往者,对他。因此说"只是群体交往"等。"精进"即发勤精进,而且是依倾向于依止远离,因为说"此法"。这是以下诸句的方法。这里所说的定只是依转向,慧也如是。因为依业智慧而住立,由业而知"在诸有中有种种无义",希求作业尽智,为此而精进。慢等使有情相续在轮回中戏论、延长,故称为戏论,因此说"无戏论即离慢爱见戏论"。
说道是依自性。
九法义释
359. (Kha)"清净"即智见清净,或究竟清净。"四遍净戒"即以别解脱律仪等无垢染故具四种清净的戒。"清净胜支"即为个人清净的胜妙支分。因此说"清净性的胜支"。止的清净性为净化,以熟练而限定,因此说"八熟练定"。因为离垢染而可称为"熟练",非有垢染因得劣分等性。因七见垢清净而名色分别为见清净。缘把握因除三世疑垢而为度疑清净。因为名色必定有缘,所以把握它时实际上也把握了它的有缘性,因此说"见清净即见有缘名色"。又因为把握名色之缘时必定依通达三世度疑垢缘起相,所以说"缘起智"等,如度疑清净称为"法住智"。"道非道智"即决定道非道而住立的智。这里"智"说的是未成熟观,因为依那些比丘的意乐而说"智见清净"是说趣向出起观。如果"智见清净"是指趣向出起观,"慧"是指阿罗汉果慧,那么如何说道?道在多所作处以离染摄取。因为将说"这里在多所作处说道"。<.Assistant>

3.359).

(Cha) cakkhādidhātunānattanti cakkhādirūpādicakkhuviññāṇādidhātūnaṃ vemattataṃ nissāya. Cakkhusamphassādinānattanti cakkhusamphassasotasamphassaghānasamphassādisamphassavibhāgaṃ. Saññānānattanti ettha rūpasaññādisaññānānattampi labbhateva, taṃ pana kāmasaññādiggahaṇeneva gayhati. Kāmasaññādīti ādi-saddena byāpādasaññādīnaṃ gahaṇaṃ. Saññānidānattā papañcasaṅkhānaṃ ‘‘saññānānattaṃ paṭicca saṅkappanānatta’’nti vuttaṃ, ‘‘yaṃ saṅkappeti, taṃ papañcetī’’ti vacanato ‘‘saṅkappanānattaṃ paṭicca chandanānatta’’nti vuttaṃ. Chandanānattanti ca taṇhāchandassa nānattaṃ. Rūpapariḷāhoti rūpavisayo rūpābhipatthanāvasena pavatto kilesapariḷāho. Saddapariḷāhoti etthāpi eseva nayo. Kileso hi uppajjamāno appattepi ārammaṇe patto viya pariḷāhova uppajjati. Tathābhūtassa pana kilesachandassa vasena rūpādipariyesanā hotīti āha ‘‘pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjatī’’ti. Tathā pariyesantassa sace taṃ rūpādi labbheyya, taṃ sandhāyāha ‘‘pariyesanādinānattatāya rūpapaṭilābhādinānattaṃ uppajjatī’’ti.

(Ja) maraṇānupassanāñāṇeti maraṇassa anupassanāvasena pavattañāṇe, maraṇānussatisahagatapaññāyāti attho. Āhāraṃ pariggaṇhantassāti gamanādivasena āhāraṃ paṭikkūlato pariggaṇhantassa. Ukkaṇṭhantassāti nibbindantassa katthacipi asajjantassa.

Dasadhammavaṇṇanā

360. (Jha) nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ abhiññāpade maggo kathīyatīti katvā ‘‘ayaṃ heṭṭhā..pe… puna gahitā’’ti vuttaṃ. Tathā hi vakkhati ‘‘idha abhiññāpade maggo kathito’’ (dī. ni. aṭṭha. 

我来帮您翻译这段巴利文：
(Cha)眼等界差别即依眼等色等眼识等界的差异性。眼触等差别即眼触耳触鼻触等触的分别。在"想差别"中也可得色想等想的差别，但它已被欲想等的摄取所摄。"欲想等"中等字摄取嗔想等。因想是戏论行的根本，所以说"依想差别而有思惟差别"，因为说"所思惟者即戏论者"，所以说"依思惟差别而有欲差别"。欲差别即爱欲的差别。色热恼即以色境界以色希求方式而转起的烦恼热恼。声热恼等也是这个方法。因为烦恼生起时即使未得所缘如已得般生起热恼。然后依如是的烦恼欲而有色等寻求，因此说"依热恼差别而生色等寻求差别"。如是寻求时若得彼色等，关于它说"依寻求等差别而生色等获得差别"。
(Ja)死随观智即依死的随观方式而转起的智，即与死随念相应的慧之义。"把握食"即以行走等方式把握食为不净。"厌离"即厌倦，于任何处都不执著。
十法义释
360. (Jha)损减因即断除因。这殊胜智处说道，所以说"此前面...再摄取"。因为这样将说"这里在殊胜智处说道"。<.Assistant>

3.360) kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho ‘‘micchāsaṅkappo’’tiādīsu sabbapadesu vattabboti dasseti ‘‘evaṃ sabbapadesu nayo netabbo’’ti iminā.

Etthacāti ‘‘sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti etasmiṃ pāḷipade. Ettha ca samucchedavasena, paṭippassaddhivasena ca paṭipakkhadhammā sammadeva vimuccanaṃ sammāvimutti, tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanā pāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhenidañhi. Somanassindriyaṃ ukkaṃsagatasātasabhāvaṃ sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. ‘‘Eva’’ntiādi vuttasseva atthassa nigamanaṃ.

Addhena saha chaṭṭhāni pañhasatāni, paññāsādhikāni saha pañhasatānīti attho.

Ettha ca āyasmā dhammasenāpati ‘‘dasasu nāthakaraṇadhammesu patiṭṭhāya dasakasiṇāyatanāni bhāvento dasaāyatanamukhena pariññaṃ paṭṭhapetvā pariññeyyadhamme parijānanto dasamicchatte, dasaakusalakammapathe ca pahāya dasakusalakammapathesu ca avaṭṭhito dasasu ariyāvāsesu āvasitukāmo dasasaññā uppādento dasanijjaravatthūni abhiññāya dasaasekkhadhamme adhigacchatī’’ti tesaṃ bhikkhūnaṃ ovādaṃ matthakaṃ pāpento desanaṃ niṭṭhapesi. Pamodavasena paṭiggaṇhanaṃ abhinandananti āha ‘‘sādhu sādhūti abhinandantā sirasā sampaṭicchiṃsū’’ti. Tāya attamanatāyāti tāya yathādesitadesanāgatāya pahaṭṭhacittatāya, tattha yathāladdhaatthavedadhammavedehīti attho. Imameva suttaṃ āvajjamānāti imasmiṃ sutte tattha tattha āgate abhiññeyyādibhede dhamme abhijānanādivasena samannāharantā. Saha paṭisambhidāhi…pe… patiṭṭhahiṃsūti attano upanissayasampannatāya, therassa ca desanānubhāvena yathāraddhaṃ vipassanaṃ ussukketvā paṭisambhidāparivārāya abhiññāya saṇṭhahiṃsūti.

Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya

Dasuttarasuttavaṇṇanāya līnatthappakāsanā.

Niṭṭhitā ca pāthikavaggaṭṭhakathāya līnatthappakāsanā.

Pāthikavaggaṭīkā niṭṭhitā.

Nigamanakathāvaṇṇanā

Therānaṃ mahākassapādīnaṃ vaṃso paveṇī anvayo etassāti theravaṃsanvayo, tena; catumahānikāyesu theriyenāti attho.

Dasabalassa sammāsambuddhassa guṇagaṇānaṃ paridīpanato dasabalaguṇagaṇaparidīpanassa. Ayañhi āgamo brahmajālādīsu, mahāpadānādīsu, sampasādanīyādīsu ca tattha tattha visesato buddhaguṇānaṃ pakāsanavasena pavattoti. Tathā hi vuttaṃ ādito ‘‘saddhāvahaguṇassā’’ti (dī. ni. aṭṭha. 

我来帮您翻译这段巴利文：
虽然已损减邪见,应引入而连结。如同邪见虽以观损减而未断尽,为显示断尽断而再摄取,同样邪思惟等虽以观断而未断尽,所以这里再摄取,以"如是应于一切处运用方法"这句显示此义应说于"邪思惟"等一切处。
这里即在"依正解脱为缘而诸多善法达到修习圆满"这经文中。这里依断尽和止息而对治法完全解脱为正解脱,依它为缘而道果中八根达到修习圆满,所以也举出与道相应的信等根。因为依道而有果中的修习圆满。以"欢喜义"即以特别润泽义。喜根以达到极致的悦性而转起,似润泽、滋润相应法。以"转起相续增上义"即以果报相续活命的增上性。"如是"等是已说义的结论。
与半同的六百问,即五百五十问之义。
这里法将军尊者圆满开示给那些比丘的教诫:"住立于十依止法,修习十遍处,依十处门建立遍知,了知应遍知法,断十邪性与十不善业道,住立于十善业道,欲住十圣居,生起十想,证知十损减事,证得十无学法"。说"善哉善哉而欢喜以头接受"是说以喜悦方式接受为欢喜。"以那欢喜"即以那如所说教导而得的心欢喜,即是依所得义喜法喜之义。"思维此经"即在此经中在彼彼处随观应证知等差别诸法。"连同无碍解...而住立"即依自己圆满资粮,以及长老的教说威力,精进已开始的观,而住立于以无碍解为眷属的证智。
吉祥光明长部注释书十上经注释的隐义解释
及离开品注释的隐义解释终。
离开品复注终。
结语注释
"长老传承"即大迦叶等长老的传承、相续、随转;即依四大部的上座部之义。
十力正等觉者功德群的显明故称显明十力功德群。因为此教在梵网等、大本等、自欢喜等中,在彼彼处以显示佛功德方式而转起。因此最初说"生信功德"。

1.ganthārambhakathā).

Mahāṭṭhakathāya sāranti dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ.

Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.

Mūlakaṭṭhakathāsāranti pubbe vuttaṃ dīghanikāyamahāaṭṭhakathāsārameva puna nigamanavasena vadati. Atha vā mūlakaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ, tenetaṃ dasseti ‘‘dīghanikāyamahāaṭṭhakathāyaṃ atthasāraṃ ādāya imaṃ sumaṅgalavilāsiniṃ karonto sesamahānikāyānampi mūlakaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāyayeva akāsi’’nti.

‘‘Mahāvihāravāsīna’’nti [mahāvihāre nivāsinaṃ (aṭṭhakathāyaṃ)] ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihāravāsīnaṃ samayaṃ pakāsayantiṃ, mahāvihāravāsīnaṃ mūlakaṭṭhakathāsāraṃ ādāyā’’ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbopi sattaloko yathārahaṃ bodhittayādhigamanavasena sampattena nibbānasukhena sukhito hotūti sadevakassa lokassa accantasukhādhigamāya attano puññaṃ pariṇāmeti.

Parimāṇato sādhikaṭṭhavīsasahassanavutibhāṇavārā niṭṭhitāti. Parimāṇato sādhikaṭṭhavīsasahassamattaganthena dīghanikāyaṭīkā racitācariyadhammapālena.

Micchādiṭṭhādicorehi , sīlādidhanasañcayaṃ;

Rakkhaṇatthāya sakkaccaṃ, mañjūsaṃ viya kāritanti. (etthantare pāṭho pacchā likhito)

Niṭṭhitā sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya līnatthappakāsanā.

Dīghanikāyaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaabhinavaṭīkā

Ganthārambhakathā

Yo desetvāna saddhammaṃ, gambhīraṃ duddasaṃ varaṃ;

Dīghadassī ciraṃ kālaṃ, patiṭṭhāpesi sāsanaṃ.1.

Vineyyajjhāsaye chekaṃ, mahāmatiṃ mahādayaṃ;

Natvāna taṃ sasaddhammagaṇaṃ gāravabhājanaṃ.2.

Saṅgītittayamāruḷhā, dīghāgamavarassa yā;

Saṃvaṇṇanā yā ca tassā, vaṇṇanā sādhuvaṇṇitā. 3.

Ācariyadhammapāla- ttherenevābhisaṅkhatā;

Sammā nipuṇagambhīra-duddasatthappakāsanā.4.

Kāmañca sā tathābhūtā, paramparābhatā pana;

Pāṭhato atthato cāpi, bahuppamādalekhanā.5.

Saṅkhepattā ca sotūhi, sammā ñātuṃ sudukkarā;

Tasmā sabrahmacārīnaṃ, yācanaṃ samanussaraṃ.6.

Yo’nekasetanāgindo, rājā nānāraṭṭhissaro;

Sāsanasodhane daḷhaṃ, sadā ussāhamānaso.7.

Taṃ nissāya ‘‘mamesopi, satthusāsanajotane;

Appeva nāmupatthambho, bhaveyyā’’ti vicintayaṃ.8.

Vaṇṇanaṃ ārabhissāmi, sādhippāyamahāpayaṃ;

Atthaṃ tamupanissāya, aññañcāpi yathārahaṃ.9.

Cakkābhivuḍḍhikāmānaṃ, dhīrānaṃ cittatosanaṃ;

Sādhuvilāsiniṃ nāma, taṃ suṇātha samāhitāti. 

我来帮您翻译这段巴利文：
著作序论
大注释书的精要即长部大注释书的义理精要。
"约五十九"中"约"字之用表示略少。
"根本注释书的精要"是再以结语方式说前面所说的长部大注释书的精要。或者,"根本注释书的精要"即古注释书中的义理精要,以此显示"取长部大注释书的义理精要而造此吉祥光明书时,也取其他大部的根本注释书中适合此处的义理精要而造"。
"大寺住者"应与前后词连结为"显示大寺住者的宗义,取大寺住者的根本注释书精要"。以彼功德,愿一切世间有乐,即愿欲界等差别的一切有情世间依适宜地以证得三菩提方式而获得涅槃之乐,他将自己的功德回向给包含天界的世间获得究竟乐。
以量计之完成二万八千多诵分。阿阇黎法护以二万八千多字量造长部复注。
为护持戒等财藏，免遭邪见等盗贼，恭敬制作如宝函。(此中间的诵文为后来所书)
吉祥光明长部注释书的隐义解释终。
长部复注终。
礼敬彼世尊阿罗汉正等觉者
长部戒蕴品新复注
著作序论
1. 宣说胜妙难见的甚深正法，长远见者长时建立教法。
2. 善巧随顺所化意乐，大慧大悲，礼敬彼带正法僧团尊重处。
3. 登上三次结集的胜妙长部圣典，及其注解和善说的复注。
4. 阿阇黎法护长老所造，正确显明精细甚深难见义。
5. 虽然如是，但由师承所传，文句与义理皆多错写。
6. 因简略闻者难正确了知，故忆持同梵行者的请求。
7. 如同多白象王，统领诸国之王，常具清净教法坚强意乐。
8. 依止彼而思维："我也许能成为照耀导师教法的支撑。"
9. 我将开始造具意趣大利益的注解，依止彼及其他适宜。愿诸智者听此名为善光明的注解，它令求轮(王位)增盛者心欢喜。

10.

Ganthārambhakathāvaṇṇanā

Nānānayanipuṇagambhīravicitrasikkhattayasaṅgahassa buddhānubuddhasaṃvaṇṇitassa saddhāvahaguṇasampannassa dīghāgamavarassa gambhīraduranubodhatthadīpakaṃ saṃvaṇṇanamimaṃ karonto sakasamayasamayantaragahanajjhogāhanasamattho mahāveyyākaraṇoyamācariyo saṃvaṇṇanārambhe ratanattayapaṇāmapayojanādividhānāni karonto paṭhamaṃ tāva ratanattayapaṇāmaṃ kātuṃ ‘‘karuṇāsītalahadaya’’ntiādimāha. Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā. Tathā hi vaṇṇayanti –

‘‘Saṃvaṇṇanārambhe satthari paṇāmakaraṇaṃ dhammassa svākkhātabhāvena satthari pasādajananatthaṃ, satthu ca avitathadesanabhāvappakāsanena dhamme pasādajananatthaṃ. Tadubhayappasādā hi mahato atthassa siddhi hotī’’ti (dha. sa. ṭī. 1-1).


我来帮您翻译这段巴利文：
著作序论注释
这位大文法师有能力深入自宗与他宗的难解之处,当他造作这注释以阐明包含种种方法精细深奥多样三学、经佛与随佛所注解、具足生信功德的殊胜长部的甚深难解义理时,在注释开始处作礼敬三宝的目的等安排,首先为作礼敬三宝而说"悲心清凉心"等。这里诸阿阇黎在各处广说在注释开始处作礼敬三宝的目的。即如他们解释说:
"在注释开始处对导师作礼敬,是为了通过法的善说性而对导师生起净信,通过显示导师说法不虚而对法生起净信。因为由这两种净信而成就大利益。"(法集论复注1-1)


Atha vā ‘‘ratanattayapaṇāmavacanaṃ attano ratanattayappasādassa viññāpanatthaṃ, taṃ pana viññūnaṃ cittārādhanatthaṃ, taṃ aṭṭhakathāya gāhaṇatthaṃ, taṃ sabbasampattinipphādanattha’’nti. Atha vā ‘‘saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanattha’’nti. Atha vā ‘‘maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti. Atha vā ‘‘catugambhīrabhāvayuttaṃ dhammavinayaṃ saṃvaṇṇetukāmassa mahāsamuddaṃ ogāhantassa viya paññāveyyattiyasamannāgatassāpi mahantaṃ bhayaṃ sambhavati, bhayakkhayāvahañcetaṃ ratanattayaguṇānussaraṇajanitaṃ paṇāmapūjāvidhānaṃ, tato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti. Atha vā ‘‘asattharipi satthābhinivesassa lokassa yathābhūtaṃ satthari eva sammāsambuddhe satthusambhāvanatthaṃ, asatthari ca satthusambhāvanapariccajāpanatthaṃ, ‘tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’ti (pārā. 195) ca vuttadosapariharaṇatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘buddhassa bhagavato paṇāmavidhānena sammāsambuddhabhāvādhigamāya buddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saddhammassa ca paṇāmavidhānena paccekabuddhabhāvādhigamāya paccekabuddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saṅghassa ca paṇāmavidhānena paramatthasaṅghabhāvādhigamāya sāvakayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘maṅgalādikāni satthāni anantarāyāni, ciraṭṭhitikāni, bahumatāni ca bhavantīti evaṃladdhikānaṃ cittaparitosanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘sotujanānaṃ yathāvuttapaṇāmena anantarāyena uggahaṇadhāraṇādinipphādanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā. Sotujanānuggahameva hi padhānaṃ katvā ācariyehi saṃvaṇṇanārambhe thutipaṇāmaparidīpakāni vākyāni nikkhipīyanti, itarathā vināpi taṃ nikkhepaṃ kāyamanopaṇāmeneva yathādhippetappayojanasiddhito kimetena ganthagāravakaraṇenā’’ti ca evamādinā. Mayaṃ pana idhādhippetameva payojanaṃ dassayissāma, tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino …pe… tassānubhāvenā’’ti. Ratanattayapaṇāmakaraṇañhi yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthaṃ ratanattayapūjāya paññāpāṭavabhāvato, tāya ca paññāpāṭavaṃ rāgādimalavidhamanato. Vuttañhetaṃ –

‘‘Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 6.10; a. ni. 

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或者"说礼敬三宝是为了显示自己对三宝的净信,那是为了取悦智者,那是为了抓住注释的要义,那是为了成就一切圆满。"或者"在注释开始处礼敬三宝是为了显明所注释法的根源依止清净,那是为了在法的注释中生起智者的崇敬,那是为了通过他们正确地获得领受、受持等次第而成就一切利益安乐。"或者"因为是吉祥,因为在一切作业中是前行,因为是智者所行,因为将来为他人效仿,故在注释中作礼敬三宝。"或者"对欲注释具四种甚深性的法与律者,如同入大海者,即使具足智慧敏锐性也会生起大怖畏,而这由忆念三宝功德所生的礼敬供养仪式能除怖畏,故在注释中作礼敬三宝。"或者"为了对非导师中执着导师的世人显示真实导师即是正等觉者,为了令舍弃对非导师的导师尊重,为了避免所说'学习如来所说法律而自傲'的过失,故在注释中作礼敬。"或者"以对佛世尊的礼敬仪式而为修行佛乘以证得正等觉者生起精进,以对正法的礼敬仪式而为修行独觉乘以证得独觉生起精进,以对僧伽的礼敬仪式而为修行声闻乘以证得第一义僧生起精进,故在注释中作礼敬。"或者"为了欢喜那些认为吉祥等典籍是无障碍、久住、多所尊重的人的心,故在注释中作礼敬。"或者"为了听闻者以如所说礼敬而无障碍地成就领受、受持等,故在注释中作礼敬。因为诸阿阇黎以摄受听闻者为主而在注释开始处书写赞叹礼敬的文句,否则不须此书写,仅以身意礼敬即能成就如所欲的目的,何须此增加文字敬重?"等如是。但我们将显示此处所意趣的目的,所以应知在注释开始处作礼敬三宝是为了无障碍地完成如所许的注释。这也正是阿阇黎在此所意趣的目的。因此他将说"如是我净信心...以彼威力"。因为礼敬三宝是为了无障碍地完成如所许的注释,因为供养三宝能得智慧敏锐性,而彼智慧敏锐性能除贪等垢。因为这样说:
"大名,当圣弟子忆念如来时,他的心不被贪所缠,不被嗔所缠,不被痴所缠,他的心在那时成为正直。"等(增支部6.10)。

11.11).

Tasmā ratanattayapūjāya vikkhālitamalāya paññāya pāṭavasiddhi. Atha vā ratanattayapūjāya paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhetaṃ –

‘‘Ujugatacitto kho pana mahānāma ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammopasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedayati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 6.10; a. ni. 11.11).

Samādhissa ca paññāya padaṭṭhānabhāvo ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; peṭako. 66; mi. pa. 14) vuttoyeva. Tato evaṃ paṭubhūtāya paññāya khedamabhibhuyya paṭiññātaṃ saṃvaṇṇanaṃ samāpayissati. Tena vuttaṃ ‘‘ratanattayapaṇāmakaraṇañhi…pe… paññāpāṭavabhāvato’’ti. Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayapaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –

‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala’’nti. (dha. pa. 109);

Tato āyuvaṇṇasukhabalavuddhiyā hotveva kāriyaniṭṭhānanti vuttaṃ ‘‘ratanattayapūjāya āyu…pe… veditabba’’nti. Atha vā ratanattayapūjāya paṭibhānāparihānāvahattā anantarāyena parisamāpanaṃ veditabbaṃ. Aparihānāvahā hi ratanattayapūjā. Vuttañhetaṃ –

‘‘Sattime bhikkhave, aparihānīyā dhammā, katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, kalyāṇamittatā, sovacassatā’’ti (a. ni. 7.34) tato paṭibhānāparihānena hotveva yathāpaṭiññātaparisamāpananti vuttaṃ ‘‘ratanattaya…pe… veditabba’’nti. Atha vā pasādavatthūsu pūjāya puññātisayabhāvato anantarāyena parisamāpanaṃ veditabbaṃ. Puññātisayā hi pasādavatthūsu pūjā. Vuttañhetaṃ –

‘‘Pūjārahe pūjayato, buddhe yadiva sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (khu. pā. 196; apa. 1.10.2);

Puññātisayo ca yathādhippetaparisamāpanupāyo. Yathāha –

‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 

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因此由三宝供养而洗净垢染的智慧成就敏锐性。或者因三宝供养是智慧足处定的因故而得智慧敏锐性。因为这样说：
"大名，且心正直的圣弟子得义喜，得法喜，得与法相应的欢悦，欢悦者生喜，心喜者身轻安，身轻安者受乐，乐者心得定。"(增支部6.10;11.11)
而定为智慧的足处性说在"定者如实知见"(相应部3.5;4.99;5.1071;导论40;藏论66;弥兰陀王问14)。因此以如是敏锐的智慧克服疲倦而完成所许的注释。所以说"因为礼敬三宝...智慧敏锐性"。或者应知由三宝供养增长寿命、容色、快乐、力量而无障碍地完成。因为由礼敬三宝而寿命、容色、快乐、力量增长。因为这样说：
"常行礼敬者，恒敬长上人，四法得增长，寿色乐与力。"(法句经109)
因此由寿命、容色、快乐、力量增长而有所作成就,所以说"由三宝供养寿...应知"。或者应知由三宝供养带来慧辩不退失而无障碍地完成。因为三宝供养带来不退失。因为这样说：
"诸比丘,这七法不退失,哪七?敬重导师,敬重法,敬重僧,敬重学,敬重定,善友性,柔和性。"(增支部7.34)。因此由慧辩不退失而有如所许的完成,所以说"三宝...应知"。或者应知由对净信处的供养成就殊胜福德而无障碍地完成。因为对净信处的供养有殊胜福德。因为这样说：
"供养应供者，佛或声闻众，超戏论寂静，越忧悲苦恼。
供养如是人，无畏般涅槃，其福不可量，无能数其量。"(小诵196;譬喻1.10.2)
而殊胜福德是如所欲完成的方便。如说：
"此宝藏能与，天人诸所欲，随其所希求，一切由此得。"(小诵);

8.10);

Upāyesu ca paṭipannassa hotveva kāriyaniṭṭhānanti vuttaṃ ‘‘pasādavatthūsu…pe… veditabba’’nti. Evaṃ ratanattayapūjā niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā suvuttaṃ ‘‘saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabba’’nti.

Evaṃ pana sapayojanaṃ ratanattayapaṇāmaṃ kattukāmo buddharatanamūlakattā sesaratanānaṃ paṭhamaṃ tassa paṇāmaṃ kātumāha – ‘‘karuṇāsītalahadayaṃ…pe… gativimutta’’nti. Buddharatanamūlakāni hi dhammasaṅgharatanāni, tesu ca dhammaratanamūlakaṃ saṅgharatanaṃ, tathābhāvo ca ‘‘puṇṇacando viya bhagavā, candakiraṇanikaro viya tena desito dhammo, candakiraṇasamuppāditapīṇito loko viya saṅgho’’ti evamādīhi aṭṭhakathāyamāgataupamāhi vibhāvetabbo. Atha vā sabbasattānaṃ aggoti katvā paṭhamaṃ buddho, tappabhavato, tadupadesitato ca tadanantaraṃ dhammo, tassa dhammassa sādhāraṇato , tadāsevanato ca tadanantaraṃ saṅgho vutto. ‘‘Sabbasattānaṃ vā hite viniyojakoti katvā paṭhamaṃ buddho, sabbasattahitattā tadanantaraṃ dhammo, hitādhigamāya paṭipanno adhigatahito cāti katvā tadanantaraṃ saṅgho vutto’’ti aṭṭhakathāgatanayena anupubbatā veditabbā.


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因为对已行方便者有所作成就,所以说"对净信处...应知"。如是三宝供养由无上福田正觉的不可量威力而有殊胜福德,所以在有诸多障碍的世间住处能破除一切障碍因缘的烦恼,并能防护怖畏等灾患。因此很好地说"应知在注释开始处作礼敬三宝是为了无障碍地完成如所许的注释"。
如是欲作具有目的的礼敬三宝,因其余宝以佛宝为根本,首先说对他的礼敬:"悲心清凉心...离轮回"。因为法宝、僧宝以佛宝为根本,而在其中僧宝以法宝为根本,这种情况应以注释书中所来的譬喻来明了:"世尊如满月,他所说法如月光,僧伽如由月光生欢喜的世间"等。或者因为是一切众生最上故首先说佛,由他而生、由他教导故其次说法,由共有那法、由亲近那法故其次说僧。应以注释书所来的方法了知次第:"或者因为是令一切众生致力于利益故首先说佛,因为是一切众生的利益故其次说法,因为是为证得利益而行道者及已证得利益者故其次说僧"。


Buddharatanapaṇāmañca karonto kevalapaṇāmato thomanāpubbaṅgamovasātisayoti ‘‘karuṇāsītalahadaya’’ntiādipadehi thomanāpubbaṅgamataṃ dasseti. Thomanāpubbaṅgamena hi paṇāmena satthu guṇātisayayogo, tato cassa anuttaravandanīyabhāvo, tena ca attano paṇāmassa khettaṅgatabhāvo, tena cassa khettaṅgatassa paṇāmassa yathādhippetanipphattihetubhāvo dassitoti. Thomanāpubbaṅgamatañca dassento yassā saṃvaṇṇanaṃ kattukāmo, sā suttantadesanā karuṇāpaññāppadhānāyeva, na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānāti tadubhayappadhānameva thomanamārabhati. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Teneva ca vinayadesanāya saṃvaṇṇanārambhe ‘‘yo kappakoṭīhipi…pe… mahākāruṇikassa tassā’’ti (pārā. aṭṭha. ganthārambhakathā) karuṇāppadhānaṃ, abhidhammadesanāya saṃvaṇṇanārambhe ‘‘karuṇā viya…pe… yathārucī’’ti (dha. sa. aṭṭha. 1) paññāppadhānañca thomanamāraddhaṃ. Vinayadesanā hi āsayādinirapekkhakevalakaruṇāya pākatikasattenāpi asotabbārahaṃ suṇanto, apucchitabbārahaṃ pucchanto, avattabbārahañca vadanto sikkhāpadaṃ paññapesīti karuṇāppadhānā. Tathā hi ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni ‘‘sikharaṇī, sambhinnā’’tiādivacanāni, (pārā. 185) yathāparādhañca garahavacanāni mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññatti kāraṇāpekkhāya ca verañjādīsu sārīrikaṃ khedamanubhosi. Tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, karuṇāya kiccaṃ pana tatopi adhikanti vinayadesanāya karuṇāppadhānatā vuttā. Karuṇābyāpārādhikatāya hi desanāya karuṇāpadhānatā, abhidhammadesanā pana kevalapaññāppadhānā paramatthadhammānaṃ yathāsabhāvapaṭivedhasamatthāya paññāya tattha sātisayappavattito. Suttantadesanā pana karuṇāpaññāppadhānā tesaṃ tesaṃ sattānaṃ āsayānusayādhimutticaritādibhedaparicchindanasamatthāya paññāya sattesu ca mahākaruṇāya tattha sātisayappavattito. Suttantadesanāya hi mahākaruṇāya samāpattibahulo vineyyasantāne tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhapesi. Tasmā ārambhānurūpaṃ karuṇāpaññāppadhānameva thomanaṃ katanti veditabbaṃ, ayamettha samudāyattho.

Ayaṃ pana avayavattho – kiratīti karuṇā, paradukkhaṃ vikkhipati paccayavekallakaraṇena apanetīti attho. Dukkhitesu vā kiriyati pasāriyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhati, paradukkhaṃ vā vināsetīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti, sabbattha saddasatthānusārena padanipphatti veditabbā. Uṇhābhitattehi sevīyatīti sītaṃ, uṇhābhisamanaṃ. Taṃ lāti gaṇhātīti sītalaṃ, ‘‘cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.246; su. ni. āḷavakasutta) ettha uro ‘‘hadaya’’nti vuttaṃ, ‘‘vakkaṃ hadaya’’nti (ma. ni. 1.110; 2.114; 

我来帮您翻译这段巴利文：
作佛宝礼敬时,因仅是礼敬不如带赞叹的礼敬殊胜,所以以"悲心清凉心"等词显示带赞叹性。因为通过带赞叹的礼敬显示:导师具足殊胜功德,由此他是无上应礼敬者,由此自己的礼敬成为田地性,由此成为田地性的礼敬成为如所欲成就的因。在显示带赞叹性时,因为他欲注释的经典教说是以悲智为主,不像律教说以悲为主,也不像阿毗达摩教说以智为主,所以开始以两者为主的赞叹。这是阿阇黎的特性,即是随开始的适当赞叹。因此在律教说的注释开始处以"经数千万劫...大悲者"为以悲为主,在阿毗达摩教说的注释开始处以"如悲...随欲"为以智为主的赞叹。因为律教说以悲为主,即是以不顾虑意乐等的纯粹悲心,对于普通有情也听不该听的,问不该问的,说不该说的而制定学处。如此,具足最上惭愧的世尊,被大悲心驱使而在大众中说出世间善人也应避免的"生阴茎,出精"等词,及随罪过的呵责词,并且由关注彼彼学处制定因缘而在韦兰阇(地名)等处忍受身体疲劳。因此虽然如同界差别、缘行相、宗派差别等教说一样,律制定的发起智也由不共他性而有殊胜作用,但悲心的作用更为超胜,所以说律教说以悲为主。因为教说以悲心运作为主故说以悲为主,阿毗达摩教说则纯以智为主,因为在其中殊胜运转能如实通达胜义法的智慧。而经典教说则以悲智为主,因为在其中殊胜运转能区别诸有情的意乐、随眠、胜解、性行等差别的智慧,以及对众生的大悲。因为在经典教说中多入大悲定,随所化机的意乐而建立甚深义句。因此应知依开始适宜而作以悲智为主的赞叹,这是这里的总义。
这是分义 - 悲(karuṇā)是散布,即是以使缘缺乏而除去他人痛苦之义。或者悲是对苦者散布、扩展。或者悲是损害,即是当他人有苦时损害悲者,或是灭除他人之苦。或者悲是对他人有苦时使善人动摇、心疲。或者悲是kam意为乐,阻碍它为悲。因为这以欲除他人痛苦为相,因不顾自乐而阻碍悲者之乐,应随一切处依文法了知词的构成。清凉(sītala)是被热恼者所依止,即是消除热恼。取它为清凉。如"我将扰乱你的心,或破裂你的心"中,胸称为"心"。如"肾为心"

3.154) ettha hadayavatthu, ‘‘hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ, idhāpi cittameva abbhantaraṭṭhena hadayaṃ. Attano sabhāvaṃ vā haratīti hadayaṃ, ra-kārassa da-kāraṃ katvāti neruttikā. Karuṇāya sītalaṃ hadayamassāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.

Kāmañcettha paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya, byāpādādīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti tassāyeva cittasītalabhāvakāraṇatā vuttā. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Na hi sabbattha niravasesattho upadisīyati, padhānasahacaraṇāvinābhāvādinayehipi yathālabbhamānaṃ gayhamānattā. Apicettha taṃsampayuttañāṇassa chaasādhāraṇañāṇapariyāpannatāya asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ, niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā anaññasādhāraṇasātisayabhāvappattā karuṇāva hadayasītalattahetubhāvena vuttā. Atha vā satipi mettāmuditānaṃ paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya sātisaye hadayasītalabhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāya eva hadayasītalabhāvakāraṇatā vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi kappānamasaṅkhyeyyāni akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghātasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Tīsu cettha vikappesu paṭhame vikappe avisesabhūtā buddhabhūmigatā, dutiye tatheva mahākaruṇābhāvūpagatā, tatiye paṭhamābhinīhārato paṭṭhāya tīsupi avatthāsu pavattā bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.

Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññapetīti vā paññā, taṃ tadatthaṃ pākaṭaṃ karotīti attho. Sāyeva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Paññavato hi ekapallaṅkenapi nisinnassa dasasahassilokadhātu ekapajjotā hoti. Vuttañhetaṃ bhagavatā ‘‘cattārome bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto, ime kho bhikkhave, cattāro pajjotā. Etadaggaṃ bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto’’ti (a. ni. 

我来 助您翻译这段巴利文：
中,这里是心脏,如"我想由心至心了知真实"中是意,这里也是意,以内在义为心。或者心(hadaya)是取自己的自性,语源学家说是将r音变为d音。他的心被悲清凉为悲心清凉者,那个悲心清凉者。
虽然在这里慈与喜也可见是心清凉的原因,因为有引导他人利益、不失乐等禅那自性,以及以断除有情相续中热恼的行相运转而与嗔恚等直接相违。然而悲以除他人痛苦的行相运转,以不能忍受他人苦恼为味,成为不害,特别如定心一样是世尊心寂静的因,所以只说它是心清凉的原因。或者应见是通过悲而说慈喜也是心清凉的原因。因为不是在一切处都说无余之义,由主要、俱行、不相离等方法而随所得取故。而且在这里,因与它相应的智摄在六不共智中,所以成为不共智特殊的结合,而且如一切智智的无余及遍自境一样成为大悲性,达到不共他殊胜性的悲,才说是心清凉性的原因。或者虽然慈喜由引导他人利益、不失乐等禅那自性而有殊胜的心清凉结合性,但因是一切佛功德特殊的原因,所以它们的原因即是悲,故说只有悲是心清凉的原因。因为一切佛功德都以悲为根本。因为世尊由悲力息灭轮回苦热恼,以欲除他人痛苦故,经无数劫而无疲倦相似地专注圆满一切佛道法的资粮,而且虽已得法主性,在现前的众生群所带来的心热恼因缘中,心清凉性也丝毫不异。在这里的三种分别中,应见第一分别摄取无差别的佛地所摄悲,第二同样摄取已成大悲性的悲,第三摄取从最初发愿开始在三个阶位中运转的世尊之悲。
智慧(paññā)是了知,即是以诸行相通达如实性之义。或者智慧是使了知,即是使彼彼义明显之义。由断除所知障,以诸行相照明法自性义,即是光明。因为有智慧者即使结一跏趺而坐,十千世界成为一光明。世尊说此:"诸比丘,有四种光明。什么是四?月光明、日光明、火光明、慧光明,诸比丘,这是四种光明。诸比丘,这四种光明中最上者即是慧光明"。

4.145). Tena vihato visesena samugghāṭitoti paññāpajjotavihato, visesatā cettha upari āvi bhavissati. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo. Satipi tamasaddassa sadisakappanamantarena avijjāvācakatte mohasaddasannidhānena tabbisesakatāvettha yuttāti sadisakappanā. Paññāpajjotavihato mohatamo yassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ.

Nanu ca sabbesampi khīṇāsavānaṃ paññāpajjotena avijjandhakārahatatā sambhavati, atha kasmā aññasādhāraṇāvisesaguṇena bhagavato thomanā vuttāti? Savāsanappahānena anaññasādhāraṇavisesatāsambhavato. Sabbesampi hi khīṇāsavānaṃ paññāpajjotahatāvijjandhakārattepi sati saddhādhimuttehi viya diṭṭhippattānaṃ sāvakapaccekabuddhehi sammāsambuddhānaṃ savāsanappahānena kilesappahānassa viseso vijjatevāti. Atha vā paropadesamantarena attano santāne accantaṃ avijjandhakāravigamassa nipphāditattā (nibbattitattā ma. ni. ṭī. 

我来 助您翻译这段巴利文：
由它特别破除、完全根除为慧光破除,这里的特殊性在下面将明显。痴(moha)是以它迷惑,或自己迷惑,或仅是迷惑,即是无明。正是它由遮蔽境界自性而如黑暗相似为痴暗。虽然暗字不经由相似比喻也表示无明,但由痴字邻近而作它的特殊性在这里是适当的,所以有相似比喻。他的痴暗为慧光所破除为慧光破除痴暗者,那个慧光破除痴暗者。
难道不是一切漏尽者都能以慧光破除无明黑暗,那为什么以不共他的特殊功德说世尊的赞叹呢?因为由断除随眠而有不共他的特殊性。因为虽然一切漏尽者都有慧光破除无明黑暗性,但如同信解者与见至者一样,声闻辟支佛与正等觉者由断除随眠而有烦恼断除的差别。或者因为不用他人教导而在自相续中成就究竟无明黑暗的消除。

1.1), tattha ca sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā, bhagavāyeva visesato paññāpajjotavihatamohatamabhāvena thometabboti. Imasmiñca atthavikappe paññāpajjotapadena sasantānagatamohavidhamanā paṭivedhapaññā ceva parasantānagatamohavidhamanā desanāpaññā ca sāmaññaniddesena, ekasesanayena vā saṅgahitā. Na tu purimasmiṃ atthavikappe viya paṭivedhapaññāyevāti veditabbaṃ.

Aparo nayo – bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sakalañeyyadhammasabhāvacchādakamohatamassa vihatattā anāvaraṇañāṇabhūtena anaññasādhāraṇapaññāpajjotavihatamohatamabhāvena bhagavato thomanā veditabbā. Imasmiṃ pana atthavikappe mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sakasantāne mohatamavidhamananti veditabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇappahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇameva mohatamavidhamananti vuccati. Anāvaraṇañāṇanti ca sabbaññutaññāṇameva, yena dhammadesanāpaccavekkhaṇāni karoti. Tadidañhi ñāṇadvayaṃ atthato ekameva. Anavasesasaṅkhatāsaṅkhatasammutidhammārammaṇatāya sabbaññutaññāṇaṃ tatthāvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti, visayappavattimukhena pana aññehi asādhāraṇabhāvadassanatthaṃ dvidhā katvā chaḷāsādhāraṇañāṇabhede vuttaṃ.

Kiṃ panettha kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanāya gayhati, na pana sātisayaṃ niravasesakilesappahānanti? Vuccate – tappahānavacaneneva hi tadekaṭṭhatāya sakalasaṃkilesasamugghātassa jotitabhāvato niravasesakilesappahānamettha gayhati. Na hi so saṃkileso atthi, yo niravasesāvijjāsamugghātanena na pahīyatīti. Atha vā sakalakusaladhammuppattiyā, saṃsāranivattiyā ca vijjā viya niravasesākusaladhammuppattiyā, saṃsārappavattiyā ca avijjāyeva padhānakāraṇanti tabbighātavacaneneva sakalasaṃkilesasamugghātavacanasiddhito soyeveko gayhatīti. Atha vā sakalasaṃkilesadhammānaṃ muddhabhūtattā avijjāya taṃ samugghātoyeveko gayhati. Yathāha –

‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’ti. (su. ni. 1032; cūḷa. ni. 51);

Sanarāmaralokagarunti ettha pana paṭhamapakatiyā avibhāgena sattopi naroti vuccati, idha pana dutiyapakatiyā manujapurisoyeva, itarathā lokasaddassa avattabbatā siyā. ‘‘Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhaṭṭhena pure uccaṭṭhāne seti pavattatīti purisoti vuccati, evaṃ jeṭṭhabhāvaṃ netīti naroti. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto itarāsa’’nti (vi. aṭṭha. 43-46) nāvāvimānavaṇṇanāyaṃ vuttaṃ. Ekasesappakappanena puthuvacanantaviggahena vā narā, maraṇaṃ maro, so natthi yesanti amarā, saha narehi, amarehi cāti sanarāmaro.Garati uggacchati uggato pākaṭo bhavatīti garu, garasaddo hi uggame. Apica pāsāṇacchattaṃ viya bhāriyaṭṭhena ‘‘garū’’ti vuccati.


我来帮您翻译这段巴利文：
而且因为在此证得一切知性和诸力自在,并且在他人相续中由说法殊胜威力而善正运转,所以只有世尊应以慧光破除痴暗性特别赞叹。在这义分别中,以慧光词由共相表述或一概方法摄取破除自相续痴的证悟慧以及破除他相续痴的说法慧。应知不像前面义分别中只是证悟慧。
另一方法 - 应知由世尊智遍所知边际,以能了悟一切所知法自性的无障碍智名为慧光破除遮蔽一切所知法自性的痴暗,所以以不共他的无障碍智成为慧光破除痴暗性而赞叹世尊。在这义分别中,应知无障碍智由证得破除痴暗末端,以因的假说而破除自相续痴暗。因为由发愿圆满而断除随眠即是断除所知障,而在他相续中以是破除痴暗的因,所以以果的假说而说无障碍智即是破除痴暗。无障碍智即是一切知智,以此作法说观察。这两种智实际是一,由缘一切无余有为无为世俗法性而为一切知智,由在此无障碍而取无着行而为无障碍智,但为显示由境运转门而与他不共性,分为二种说在六不共智差别中。
什么原因在这里只取无明断除一个以断证圆满而赞叹世尊,而不取殊胜无余烦恼断除呢?说 - 因为由说那断除而由一性而已显示断除一切烦恼,因为没有那烦恼不被无余无明断除而断的。或者如明是一切善法生起、轮回止息的主要因,无明也是一切不善法生起、轮回流转的主要因,所以由说破除它而成说断除一切烦恼,所以只取它一个。或者由无明是一切烦恼法的首,所以只取断除它。如说:
"应知无明为首,明为打破其首,与信念定相应,及欲精进俱行。"(经集1032;小部经51)
"天人世间师"中,以第一自性无分别连人也说为人,但这里以第二自性只是人类之人,否则世间字将不可说。如在船天宫注中说:"如第一自性的有情以其他自性以最胜义而先住高处运转而说为人(purisa),如是导向长上性而为人(nara)。因为即使是儿子兄弟的人也住于母长姐的父位,何况是丈夫对其他女人。"人们(narā)以省略假说或复数词尾分解,死为死魔(maro),他们无死魔为天(amara),与人和天一起为有人天。升起,升出,显明为师(garu),因为gara字是升起义。又如石伞以重义说为"重"(garu)。


Mātāpitācariyesu , dujjare alahumhi ca;

Mahante cuggate ceva, nichekādikaresu ca;

Tathā vaṇṇavisesesu, garusaddo pavattati.

Idha pana sabbalokācariye tathāgate. Keci pana ‘‘garu, gurūti ca dvidhā gahetvā bhāriyavācakatte garusaddo, ācariyavācakatte tu gurusaddo’’ti vadanti, taṃ na gahetabbaṃ. Pāḷivisaye hi sabbesampi yathāvuttānamatthānaṃ vācakatte garusaddoyevicchitabbo akārassa ākārabhāvena ‘‘gārava’’nti taddhitantapadassa savuddhikassa dassanato. Sakkatabhāsāvisaye pana gurusaddoyevicchitabbo ukārassa vuddhibhāvena aññathā taddhitantapadassa dassanatoti. Sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti tathā, taṃ sanarāmaralokagaruṃ.‘‘Sanaramarūlokagaru’’ntipi paṭhanti, tadapi ariyāgāthattā vuttilakkhaṇato, atthato ca yuttameva. Atthato hi dīghāyukāpi samānā yathāparicchedaṃ maraṇasabhāvattā marūti devā vuccanti. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārakataṃ dasseti. Nanu cettha devamanussā padhānabhūtā, atha kasmā tesaṃ appadhānatā niddisīyatīti? Atthato padhānatāya gahetabbattā. Añño hi saddakkamo, añño atthakkamoti saddakkamānusārena padhānāpadhānabhāvo na codetabbo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā taṃ ‘‘sarājikāya parisāyā’’ti, tasmā sabbattha atthatova adhippāyo gavesitabbo, na byañjanamattena. Yathāhu porāṇā –

‘‘Atthañhi nātho saraṇaṃ avoca,

Na byañjanaṃ lokahito mahesi.

Tasmā akatvā ratimakkharesu,

Atthe niveseyya matiṃ matimā’’ti. (kaṅkhā. aṭṭha. paṭhamapārājikakaṇḍavaṇṇanā);

Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokavasena attho gahetabbo. So hi lokīyanti ettha puññāpuññāni , tabbipāko cāti loko, dassanatthe ca lokasaddamicchanti saddavidū. Amaraggahaṇena cettha upapattidevā adhippetā. Aparo nayo – samūhattho ettha lokasaddo samudāyavasena lokīyati paññāpīyatīti katvā. Saha narehīti sanarā, teyeva amarāti sanarāmarā, tesaṃ loko tathā, purimanayeneva yojetabbaṃ. Amarasaddena cettha upapattidevā viya visuddhidevāpi saṅgayhanti. Tepi hi paramatthato maraṇābhāvato amarā. Imasmiṃ pana atthavikappe narāmarānameva gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157, 255). Tathā hi sabbānatthaparihānapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā, sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamamanaññasādhāraṇaṃ gāravaṭṭhānanti. Kāmañca itthīnampi tathāupakārattā bhagavā garuyeva, padhānabhūtaṃ pana lokaṃ dassetuṃ purisaliṅgena vuttanti daṭṭhabbaṃ. Neruttikā pana avisesanicchitaṭṭhāne tathā niddiṭṭhamicchanti yathā ‘‘narā nāgā ca gandhabbā, abhivādetvāna pakkamu’’nti (apa. 1.

我来帮您翻译这段巴利文：
对母父师长,难胜轻贱,
大及高上,不智等作者,
如是色姓差别,师字运转。
这里是对一切世间师如来。有些人说"取garu、guru两种,以重义为garu字,以师义为guru字",这不应取。因为在圣典领域,以见到有增声的gārava之从属词尾,所以只应取garu字表示如上所说一切义中的a音成为ā音。而在梵语领域,以见到从属词尾以其他方式u音成为增声,所以只应取guru字。有人天的他和世间为有人天世间,他是其师为如是,那个有人天世间师。
也读作"有人天神世间师",这也由圣颂故从格相、义理都适合。因为义理上即使是长寿者也由限定性有死亡自性而说天神为marū。由此显示世尊如对天人一样对其余诸有情也随宜带来功德差别而作利益。难道此中天人不是主要,那为何说他们为非主要?因为应从义理取为主要。因为一是语序,一是义序,所以不应依语序责难主要非主要性。因为在这样的复合词中,主要也如非主要般说,如"有王之众会",所以一切处应从义理求其意趣,不应只从文字。如古人说:
"救主说义为依归,非文字大仙世利。
是故不作字欢喜,智者应住心于义。"(疑注,初波罗夷篇注)
虽然此中世间由有情行器三种,但由意趣为师性,由只适合能作敬重者,应从有情世间取义。因为它是造善不善、其果报之处为世间,语源学家也欲世间字为见义。此中以天(amara)取意指化生天。另一方法 - 此中世间字为聚合义,由以总体被了知、施设为世间。与人一起为有人(sanarā),他们即是天为有人天(sanarāmarā),他们的世间为如是,应如前方法结合。此中以天字如摄取化生天也摄取清净天。因为他们从第一义无死亡为天。但在这义分别中,只取人天是由最胜说示,如"天人师"。如是由以断除一切无利为前导、热心施设无余利乐、无等的加行圆满、对天人众作究竟利益、具足无量无比威德功德,世尊为一切有情最上,于无量世界中对无量有情为最上无共敬重处。虽然世尊对女人也如是作利益而为师,但应知为显示主要世间而用男性语。语源学家则欲在无差别决定处如是说示,如"人龙乾闼婆,敬礼已而去"(譬喻)。

1.48). Tathā cāhu –

‘‘Napuṃsakena liṅgena, saddodāhu pumena vā;

Niddissatīti ñātabbamavisesavinicchite’’ti.

Vandeti ettha pana –

Vattamānāya pañcamyaṃ, sattamyañca vibhattiyaṃ;

Etesu tīsu ṭhānesu, vandesaddo pavattati.

Idha pana vattamānāyaṃ aññāsamasambhavato. Tattha ca uttamapurisavasenattho gahetabbo ‘‘ahaṃ vandāmī’’ti. Namanathutiyatthesu ca vandasaddamicchanti ācariyā, tena ca sugatapadaṃ, nāthapadaṃ vā ajjhāharitvā yojetabbaṃ. Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Gamanañcettha kāyagamanaṃ, ñāṇagamanañca, kāyagamanampi vineyyajanopasaṅkamanaṃ, pakatigamanañcāti dubbidhaṃ. Bhagavato hi vineyyajanopasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭika-kuṭilākulatādidosarahita- mavahasitarājahaṃsa- vasabhavāraṇamigarājagamanaṃ pakatigamanañca, vimalavipulakaruṇāsativīriyādiguṇavisesasahitampi ñāṇagamanaṃ abhinīhārato paṭṭhāya yāva mahābodhi, tāva niravajjatāya sobhanamevāti. Atha vā ‘‘sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Yo hi gatyattho, so buddhayattho. Yo ca buddhayattho, so gatyatthoti. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammatamāpādento sammā gato atītoti sugato. Lokanirodhaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato, ayañcattho ‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī’ti (mahāni. 38; cūḷani. 27) sugatotiādinā niddesanayena vibhāvetabbo.

Aparo nayo – sundaraṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Bhūtaṃ tacchaṃ atthasaṃhitaṃ yathārahaṃ kālayuttameva vācaṃ vineyyānaṃ sammā gadatīti vā sugato, da-kārassa ta-kāraṃ katvā, taṃ sugataṃ. Puññāpuññakammehi upapajjanavasena gantabbāti gatiyo, upapattibhavavisesā. Tā pana nirayādibhedena pañcavidhā, sakalassāpi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā pañcahipi tāhi visaṃyutto hutvā muttoti gativimutto. Uddhamuddhabhavagāmino hi devā taṃtaṃkammavipākadānakālānurūpena tato tato bhavato muttāpi muttamattāva, na pana visaññogavasena muttā, gatipariyāpannā ca taṃtaṃbhavagāmikammassa ariyamaggena anivattitattā, na tathā bhagavā. Bhagavā pana yathāvuttappakārena visaṃyutto hutvā muttoti. Tasmā anena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti. Yato ca bhagavā ‘‘devātidevo’’ti vuccati. Tenevāha –

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我来 助您翻译这段巴利文：
如是说：
"中性语法词，或用男性语，
无差别决定，应知如是说。"
这里"礼敬"中：
在现在式第五、第七格变化中,
在这三个处所,礼敬字运转。
这里在现在式因无其他相等可能。在其中应以最上人称取义为"我礼敬"。阿阇黎们欲礼敬字有敬礼、赞叹义,由此应加入善逝字或救主字结合。他有善妙的去、行为善逝。行此中有身行和智行,身行也有亲近所化众生和自然行两种。因为世尊亲近所化众生必定成就他们的利乐故善妙,如是由具相好庄严色身性而自然行如象王、牛王、狮王之行无迟滞、跌倒、拖曳、压迫、踮脚、歪斜、混乱等过失,以及由具清净广大悲心、念、精进等功德差别的智行,从发愿直到大菩提都由无过失性而善妙。或者"以自觉智遍知一切世间由证知现观而善去、通达为善逝。因为去义即是觉义,觉义即是去义"。如是由断现观而断、令至不生法性,善去、超越世间集为善逝。由作证现观而善去、证得世间灭为善逝。由修习现观而善去、行向世间灭道为善逝,此义应以"以预流道所断烦恼,彼烦恼不再来、不再至、不再回"等义释书方法来显示。
另一方法 - 善去、证得善妙正等觉或涅槃为善逝。或者对所化众生善说真实、有义、适宜、应时之语为善逝,将d音变为t音,那个善逝。应由福非福业生起而去为趣,即特殊生有。它们以地狱等分为五种,因由证得圣道使一切有趣业不能生果而止息,与五趣离系而解脱为离趣。因为上上有趣天由随顺各各业果报时从彼彼有解脱也只是解脱而已,不是由离系而解脱,且由圣道未止息彼彼有趣业而摄在趣中,世尊不如是。世尊则如所说方式离系而解脱。所以由此显示世尊不摄在任何趣中。由此世尊被称为"天中天"。因此说：
"由此我当生天,或成乾闼婆、飞行者,
由此我当成夜叉,和投生人,
我的这些漏已尽,已破坏、已粉碎。"

4.36);

Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ mahābodhimūleyeva aggamaggena pahīnattā natthi bhagavato taṃtaṃgatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi parimuttoti. Atha vā kāmaṃ saupādisesāyapi nibbānadhātuyā tāhi gatīhi vimutto, esā pana ‘‘paññāpajjotavihatamohatama’’nti etthevantogadhāti iminā padena anupādisesāya nibbānadhātuyāva thometīti daṭṭhabbaṃ.

Ettha pana attahitasampattiparahitapaṭipattivasena dvīhākārehi bhagavato thomanā katā hoti. Tesu anāvaraṇañāṇādhigamo, saha vāsanāya kilesānamaccantappahānaṃ, anupādisesanibbānappatti ca attahitasampatti nāma, lābhasakkārādinirapekkhacittassa pana sabbadukkhaniyyānikadhammadesanāpayogato devadattādīsupi viruddhasattesu niccaṃ hitajjhāsayatā, vinītabbasattānaṃ ñāṇaparipākakālāgamanañca āsayato parahitapaṭipatti nāma. Sā pana āsayapayogato duvidhā, parahitapaṭipatti tividhā ca attahitasampatti imāya gāthāya yathārahaṃ pakāsitā hoti. ‘‘Karuṇāsītalahadaya’’nti hi etena āsayato parahitapaṭipatti, sammā gadanatthena sugatasaddena payogato parahitapaṭipatti. ‘‘Paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi, catusaccapaṭivedhatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhaṭṭhena pana tena, ‘‘sanarāmaralokagaru’’nti ca etena sabbāpi attahitasampatti, parahitapaṭipatti ca pakāsitā hoti.

Atha vā hetuphalasattūpakāravasena tīhākārehi thomanā katā. Tattha hetu nāma mahākaruṇāsamāyogo, bodhisambhārasambharaṇañca, tadubhayampi paṭhamapadena yathārutato, sāmatthiyato ca pakāsitaṃ. Phalaṃ pana ñāṇappahānaānubhāvarūpakāyasampadāvasena catubbidhaṃ . Tattha sabbaññutañāṇapadaṭṭhānaṃ maggañāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā, savāsanasakalasaṃkilesānamaccantamanuppādadhammatāpādanaṃ pahānasampadā, yathicchitanipphādane ādhipaccaṃ ānubhāvasampadā, sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanapaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā. Tāsu ñāṇappahānasampadā dutiyapadena, saccapaṭivedhatthena ca sugatasaddena pakāsitā, ānubhāvasampadā tatiyapadena, rūpakāyasampadā sobhanakāyagamanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Yathāvuttā duvidhāpi parahitapaṭipatti sattūpakārasampadā, sā pana sammā gadanatthena sugatasaddena pakāsitāti veditabbā.


我来帮你翻译这段巴利文：
因为导向各趣的业烦恼在大菩提树下以最上道断除,所以世尊不摄在各趣中,因此世尊完全解脱一切有、生、趣、识住、有情居、有情类。或者虽然以有余依涅槃界也解脱彼趣,但这已含摄在"慧光破除痴暗"中,所以应知以此句赞叹无余依涅槃界。
此中以自利圆满、利他行两种方式作世尊的赞叹。其中证得无障碍智、连随眠一切断除烦恼、证得无余依涅槃为自利圆满,而心不顾利养恭敬等而行导向出离一切苦的说法,对提婆达多等敌对有情也常有利益意乐,等待所化有情智慧成熟时机为意乐上的利他行。那以意乐和加行二种,自利圆满三种,在此偈中随宜显示。因为以"悲心清凉"显示意乐上的利他行,以善说义的善逝字显示加行上的利他行。以"慧光破除痴暗离趣"和以通达四谛义的善逝字显示三种自利圆满,以其余义及"天人世间师"显示一切自利圆满和利他行。
或者以因、果、有情利益三种方式作赞叹。其中因是具足大悲和积集菩提资粮,这两者都由第一句依文句和意义而显示。果则以智、断、威力、色身圆满四种。其中一切知智基础的道智和以它为根本的十力等智为智圆满,令连随眠一切烦恼成为究竟不生法性为断圆满,对如所欲成就有自在为威力圆满,成为一切世间眼目灌顶的具相好庄严自体成就为色身圆满。其中以第二句和以通达谛义的善逝字显示智断圆满,以第三句显示威力圆满,以善妙身行义的善逝字显示色身圆满,因为无相好圆满则无彼。如所说二种利他行为有情利益圆满,应知以善说义的善逝字显示它。


Apica imāya gāthāya sammāsambodhi tammūla – tappaṭipattiyādayo aneke buddhaguṇā ācariyena pakāsitā honti. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti hi etena sammāsambodhiyā mūlaṃ dasseti . Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhimadhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Sabbaññutañāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Sammā gamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogasassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato, itarehi sammāsambodhiyā padhānāppadhānappabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ, tadaññamappadhānaṃ. Tesu ca padhānena payojanena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena ca attahitapaṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ pakāseti. Tena ca anuttaraṃ dakkhiṇeyyabhāvaṃ, uttamañca vandanīyabhāvaṃ, attano ca vandanāya khettaṅgatabhāvaṃ vibhāveti.


我来 助你翻译这段巴利文：
而且在此偈中阿阇黎显示了正等觉、其根本、其行道等许多佛功德。因为这是阿阇黎们的本性,即是以任何方式显示其他义。如何?以"悲心清凉"显示正等觉的根本。因为世尊被大悲催促内心而为了从轮回泥中拔济众生而作发愿,次第圆满诸波罗蜜,证得无上正等觉,所以悲是正等觉的根本。以"慧光破除痴暗"显示正等觉。因为以一切知智为基础的最上道智,以最上道智为基础的一切知智称为"正等觉"。以善去义的善逝字显示正等觉的行道,因为显示由远离懈怠、掉举、住着、精进、欲乐、苦行、常见、断见执著等两边,为悲慧所摄的中道行,以其他显示正等觉的主要非主要差别利益。因为此中从轮回大瀑救度众生为主要,其他为非主要。其中以主要利益显示利他行,以其他显示自利圆满,以二者显示世尊在自利行等四种人中为第四种人。由此明示无上应供性、最上可礼拜性,和自己礼敬的成就福田性。


Apica karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sabbalokiyaguṇasampatti dassitā, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāggahaṇena ca nirupakkilesamupagamanaṃ dasseti, paññāggahaṇena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāggahaṇena lokasamaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ sabhāvaṃ atidhāvitvā sattādiparāmasanaṃ hoti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ, karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu akampanañāṇāni, dasa balāni, cuddasa buddhaguṇā, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, catucattārīsa ñāṇavatthūni, sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāggahaṇena caraṇasampattiṃ, paññāggahaṇena vijjāsampattiṃ. Karuṇāggahaṇena attādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakārībhāvo, paññāggahaṇena kataññutā. Karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena parasantāraṇaṃ, paññāggahaṇena attasantāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāggahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti, paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno.

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti.

Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati bhagavatā anuyuttena ‘‘no hetaṃ bhante’’ti paṭikkhipitvā ‘‘api ca me bhante dhammanvayo vidito’’ti sampasādanīyasutte vuttaṃ.


我来帮你翻译这段巴利文：
而且以取悲显示达到世间广大性不共功德,故显示一切世间功德圆满,以取慧显示以一切知智为基础的道智,故显示一切出世间功德圆满。因为由取此二者成就的义被"有人天世间师"等详说。以取悲显示无染污趣向,以取慧显示离去。如是以取悲显示世尊随顺世间共许而转,因为悲是世间言说境界,以取慧显示不超越世间共许。因为由不了知法的自性而超越法的自性则有执取有情等。如是以取悲显示住大悲定,以取慧显示三时无碍智、四谛智、四无碍解智、四无畏智,以取悲摄取大悲定智而显示其余不共智、六神通、在八众中不动智、十力、十四佛功德、十六智行、十八佛法、四十四智事、七十七智事等如是许多慧差别的智行。如是以取悲显示行圆满,以取慧显示明圆满。以取悲显示自增上性,以取慧显示法增上性。以取悲显示世间救主性,以取慧显示自救主性。如是以取悲显示先行性,以取慧显示知恩性。以取悲显示不恼害他,以取慧显示不恼害自。或以取悲显示佛道法成就,以取慧显示佛性成就。如是以取悲显示救度他,以取慧显示救度自。如是以取悲显示对一切众生的摄受心性,以取慧显示对一切法的离染心性,因为悲是一切佛功德之始由是其因,慧是其终因无更上所作。如是由显示始终而显示一切佛功德。如是以取悲显示以戒蕴为先的定蕴,因为戒以悲为因由此转起离杀生等,它与三禅相应,以慧语显示慧蕴。而戒是一切佛功德之初,定在中,慧在终,如是也由显示方法而显示初中后善的一切佛功德。因为这就是显示无余佛功德之方便,即是取方法,否则谁能够逐句无余地显示世尊功德。因此说：
"即使佛说佛功德,整劫不说余他事,
劫尽于长远中间,如来功德不能尽。"
因此具寿舍利弗长老也被世尊询问限量佛功德时否定说"不然,世尊",而说"但是,世尊,我知法类"如在自信经中所说。


Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavato thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto ‘‘buddhopī’’tiādimāha. Tatthāyaṃ saha padasambandhena saṅkhepattho – yathāvuttavividhaguṇagaṇasamannāgato buddhopi yaṃ ariyamaggasaṅkhātaṃ dhammaṃ, saha pubbabhāgapaṭipattidhammena vā ariyamaggabhūtaṃ dhammaṃ bhāvetvā ceva yaṃ phalanibbānasaṅkhātaṃ dhammaṃ, pariyattidhammapaṭipattidhammehi vā saha phalanibbānabhūtaṃ dhammaṃ sacchikatvā ca sammāsambodhisaṅkhātaṃ buddhabhāvamupagato, vītamalamanuttaraṃ taṃ dhammampi vandeti.

Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho. Bodhetā pajāyāti buddho’’tiādinā niddesanayena attho veditabbo. Atha vā aggamaggañāṇādhigamena savāsanāya sammohaniddāya accantavigamanato, aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā vikasitabhāvato ca buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvāgahaṇato kammavacanicchāyābhāvena avagamanatthavasena kattuniddesova labbhati, tasmā buddhavāti buddhotipi vattabbo. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā kammavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā, atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhastaniravasesakilesomahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho, yathāha –

‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. 97; paṭi. ma. 161).

Apisaddo sambhāvane, tena evaṃ guṇavisesayutto sopi nāma bhagavā īdisaṃ dhammaṃ bhāvetvā, sacchikatvā ca buddhabhāvamupagato, kā nāma kathā aññesaṃ sāvakādibhāvamupagamaneti dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Yena hi nimittabhūtena sabbaññutaññāṇapadaṭṭhānena aggamaggañāṇena, aggamaggañāṇapadaṭṭhānena ca sabbaññutaññāṇena bhagavati ‘‘buddho’’ti nāmaṃ, tadārammaṇañca ñāṇaṃ pavattati, tamevidha ‘‘bhāvo’’ti vuccati. Bhavanti buddhisaddā etenāti hi bhāvo. Tathā hi vadanti –

‘‘Yena yena nimittena, buddhi saddo ca vattate;

Taṃtaṃnimittakaṃ bhāvapaccayehi udīrita’’nti.


我来帮你翻译这段巴利文：
如是略以一切知者诸功德对世尊作以赞叹为前导的礼敬后,现在要作以赞叹为前导对正法的礼敬而说"即使佛"等。其中与词的结合的略义如下 - 具足如上所说种种功德群的佛也修习称为圣道的法,或与前分行道法一起的成为圣道的法,以及作证称为果涅槃的法,或与教法行法一起的成为果涅槃的法,而达到称为正等觉的佛性,也礼敬那离垢无上之法。
其中佛字的义首先应以"觉悟诸谛为佛,令众觉悟为佛"等义释书方法了知。或者由证得最上道智而究竟离去连随眠的愚痴睡眠,由得到无量功德群庄严的一切知智而开敷为佛,依觉醒、开敷义。或者由无任何所知法不觉悟,由不取所知差别为业性,由无欲求业说而依了知义只得施设为作者,所以应说觉者为佛。因为无部分取则了知应取无余,如"受戒者不施"。如是应知不期待业差别而只在作者成就佛字,但从义理说佛是被波罗蜜所熏修、以自觉智连随眠破坏粉碎无余烦恼、具足大悲一切知智等无量功德群的蕴相续,如说：
"佛是彼世尊,自觉无师,于前未闻诸法自证诸谛,于此得一切知性,于诸力得自在。"
api字是殊胜,由此显示法的殊胜:即具如是功德差别的世尊也修习、作证如此法而达到佛性,何况他人达到声闻等性。佛性即正等觉。因为以作为因相的以一切知智为基础的最上道智,以最上道智为基础的一切知智,于世尊运转"佛"之名,缘它的智运转,这里说它为"性"。因为由此运转觉、语故为性。因此说：
"由任何因相,觉与语运转,
说彼彼因相,以性为缘。"


Bhāvetvāti uppādetvā, vaḍḍhetvā vā. Sacchikatvāti paccakkhaṃ katvā. Ceva-saddo ca-saddo ca tadubhayattha samuccaye. Tena hi saddadvayena na kevalaṃ bhagavā dhammassa bhāvanāmattena buddhabhāvamupagato, nāpi sacchikiriyāmattena, atha kho tadubhayenevāti samuccinoti. Upagatoti patto, adhigatoti attho. Etassa ‘‘buddhabhāva’’nti padena sambandho. Vītamalanti ettha virahavasena eti pavattatīti vīto, malato vīto, vītaṃ vā malaṃ yassāti vītamalo, taṃ vītamalaṃ. ‘‘Gatamala’’ntipi pāṭho dissati, evaṃ sati saupasaggo viya anupasaggopi gatasaddo virahatthavācako veditabbo dhātūnamanekatthattā. Gacchati apagacchatīti hi gato, dhammo . Gataṃ vā malaṃ, purimanayena samāso. Anuttaranti uttaravirahitaṃ. Yathānusiṭṭhaṃ paṭipajjamāne apāyato, saṃsārato ca apatamāne katvā dhāretīti dhammo, navavidho lokuttaradhammo. Tappakāsanattā, sacchikiriyāsammasanapariyāyassa ca labbhamānattā pariyattidhammopi idha saṅgahito . Tathā hi ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttaṃ, tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā bhāvanāsacchikiriyāyogyatāya buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāgaadhisīlasikkhādayopi idha saṅgahitāti veditabbā. Tāpi hi vigatapaṭipakkhatāya vītamalā, anaññasādhāraṇatāya anuttarā ca. Kathaṃ pana tā bhāvetvā, sacchikatvā ca bhagavā buddhabhāvamupagatoti? Vuccate – sattānañhi saṃsāravaṭṭadukkhanissaraṇāya [nissaraṇatthāya (paṇṇāsa ṭī.) nissaraṇe (katthaci)] katamahābhinīhāro mahākaruṇādhivāsanapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesaṃ bhāvanāsacchikiriyāhi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhisaṅkhātaṃ buddhabhāvamupagatoti.


我来 助你翻译这段巴利文：
"修习"为生起或增长。"作证"为现证。ceva字和ca字二者都是总括。因为以此二字不仅世尊不只由修习法而达到佛性,也不只由作证,而是由二者而总括。"达到"为得到、证得之义,此与"佛性"字相连。"离垢"中,以离去而转起为离,从垢离,或离去垢者为离垢,那个离垢。也见"去垢"的读法,如是应知有前缀和无前缀的去字都表示离去义,因为词根有多义。因为去、离去为去,法。或去了垢,如前方法复合。"无上"为无更上。因为令随教而行者不堕恶趣和轮回而持为法,九种出世间法。由显示它,由得到作证、思惟同义词,教法也此中摄取。如是在注释中说"通达阿毗达摩理海,思惟三藏",如是由说"修习、作证彼法"故,应知由适合修习、作证性,与成为佛道法的诸波罗蜜一起的前分增上戒学等也此中摄取。因为它们由离对治性为离垢,由不共他性为无上。但如何修习、作证彼而世尊达到佛性?说 - 因为为众生出离轮回苦而作大发愿、以大悲忍耐纯净意乐,对由慧殊胜清净洁净的布施、调伏、自制等最上诸法,于四阿僧祇十万劫中恭敬、相续、无余地以修习、作证于业等得自在,有不可思议大威力,达到增上戒增上心的最上究竟波罗蜜的世尊,于缘起以二十四俱胝十万门发大金刚智,达到称为无上正等觉的佛性。


Imāya pana gāthāya vijjāvimuttisampadādīhi anekehi guṇehi yathārahaṃ saddhammaṃ thometi. Kathaṃ? Ettha hi ‘‘bhāvetvā’’ti etena vijjāsampadāya thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Paṭhamena vā vijjūpamatāya, dutiyena vajirūpamatāya. Paṭhamena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā paṭhamena akālikatāya, dutiyena ehipassikatāya. Paṭhamena vā opaneyyikatāya, dutiyena paccattaṃveditabbatāya. Paṭhamena vā saha pubbabhāgasīlādīhi sekkhehi sīlasamādhipaññākkhandhehi , dutiyena saha asaṅkhatadhātuyā asekkhehi dhammaṃ thometi.

‘‘Vītamala’’nti iminā pana saṃkilesābhāvadīpanena visuddhatāya dhammaṃ thometi, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena paripuṇṇatāya. Paṭhamena vā pahānasampadāya, dutiyena sabhāvasampadāya. Paṭhamena vā bhāvanāphalayogyatāya. Bhāvanāguṇena hi so saṃkilesamalasamugghātako, tasmānena bhāvanākiriyāya phalamāha. Dutiyena sacchikiriyāphalayogyatāya. Taduttarikaraṇīyābhāvato hi anaññasādhāraṇatāya anuttarabhāvo sacchikiriyānibbattito, tasmānena sacchikiriyāphalamāhāti.


我来帮你翻译这段巴利文：
以此偈以明解脱圆满等许多功德随宜赞叹正法。如何?此中以"修习"赞叹明圆满,以"作证"赞叹解脱圆满。如是以第一赞叹禅圆满,以第二赞叹解脱圆满。或以第一赞叹定圆满,以第二赞叹等至圆满。或者以第一赞叹尽智性,以第二赞叹无生智性。或以第一赞叹如电喻性,以第二赞叹如金刚喻性。或以第一赞叹离欲圆满,以第二赞叹灭圆满。如是以第一赞叹出离性,以第二赞叹出脱性。或以第一赞叹因性,以第二赞叹无为性。或以第一赞叹见性,以第二赞叹远离性。或以第一赞叹增上性,以第二赞叹不死性而赞叹法。或者以"修习彼法而达到佛性"赞叹善说性,以"作证"赞叹现见性。如是以第一赞叹无时性,以第二赞叹来见性。或以第一赞叹引导性,以第二赞叹各自证知性。或以第一与前分戒等有学戒定慧蕴,以第二与无为界无学而赞叹法。
以"离垢"此显示无染污而赞叹清净性,以"无上"此显示无他殊胜而赞叹圆满性。或以第一赞叹断圆满,以第二赞叹自性圆满。或以第一赞叹修习果适应性,因为它由修习功德而除灭染污垢,所以说它为修习作用的果。以第二赞叹作证果适应性,因为由无更上所作而由不共他性成为无上性是由作证而生,所以说它为作证的果。


Evaṃ saṅkhepeneva sabbasaddhammaguṇehi saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni ariyasaṅghassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto ‘‘sugatassa orasāna’’ntiādimāha. Tattha sugatassāti sambandhaniddeso, ‘‘puttāna’’nti etena sambajjhitabbo. Urasi bhavā, jātā, saṃvuddhā vā orasā, attajo khettajo antevāsiko dinnakoti catubbidhesu puttesu attajā, taṃsarikkhatāya pana ariyapuggalā ‘‘orasā’’ti vuccanti. Yathā hi manussānaṃ orasaputtā attajātatāya pitusantakassa dāyajjassa visesabhāgino honti, evametepi saddhammasavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa dhammaratanassa ca dāyajjassa visesabhāginoti. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā, okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātatāya sadisakappanamantarena nippariyāyeneva ‘‘orasā’’ti vattabbatamarahanti. Tathā hi te bhagavatā āsayānusayacariyādhimuttiādiolokanena, vajjānucintanena ca hadaye katvā vajjato nivāretvā anavajje patiṭṭhāpentena sīlādidhammasarīraposanena saṃvaḍḍhāpitā. Yathāha bhagavā itivuttake ‘‘ahamasmi bhikkhave brāhmaṇo…pe… tassa me tumhe puttā orasā mukhato jātā’’tiādi (itivu. 100). Nanu sāvakadesitāpi desanā ariyabhāvāvahāti? Saccaṃ, sā pana tammūlikattā, lakkhaṇādivisesābhāvato ca ‘‘bhagavato dhammadesanā’’ icceva saṅkhyaṃ gatā, tasmā bhagavato orasaputtabhāvoyeva tesaṃ vattabboti, etena catubbidhesu puttesu ariyasaṅghassa attajaputtabhāvaṃ dasseti. Attano kulaṃ punenti sodhenti, mātāpitūnaṃ vā hadayaṃ pūrentīti puttā, attajādayo. Ariyā pana dhammatantivisodhanena, dhammānudhammapaṭipattiyā cittārādhanena ca tappaṭibhāgatāya bhagavato puttā nāma, tesaṃ. Tassa ‘‘samūha’’nti padena sambandho.

Saṃkilesanimittaṃ hutvā guṇaṃ māreti vibādhatīti māro, devaputtamāro. Sināti pare bandhati etāyāti senā, mārassa senā tathā, mārañca mārasenañca mathenti vilothentīti mārasenamathanā, tesaṃ. ‘‘Māramārasenamathanāna’’nti hi vattabbepi ekadesasarūpekasesavasena evaṃ vuttaṃ. Mārasaddasannidhānena vā senāsaddena mārasenā gahetabbā, gāthābandhavasena cettha rasso. ‘‘Mārasenamaddanāna’’ntipi katthaci pāṭho, so ayuttova ariyājātikattā imissā gāthāya. Nanu ca ariyasāvakānaṃ maggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro vā mārasenā vā na apasādeti, atha kasmā evaṃ vuttanti? Apasādetabbabhāvakāraṇassa vimathitattā. Tesañhi apasādetabbatāya kāraṇe saṃkilese vimathite tepi vimathitā nāma hontīti. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassāpi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo idha ‘‘mārasenā’’ti vuccati yathāha bhagavā –

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

Lābho siloko sakkāro,

Micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse,

Pare ca avajānati.


我来帮你翻译这段巴利文：
如是略以一切正法功德作以赞叹为前导对正法的礼敬后，现在要作以赞叹为前导对圣僧的礼敬而说"善逝亲生"等。其中"善逝的"是关系词，应与"诸子"相连。生于胸中、出生、或长养为亲生，在亲生、田生、弟子、养子四种子中为亲生，而以相似彼故圣人称为"亲生"。因为如人的亲生子由亲生性而特别得父所有的遗产，如是这些也由闻正法后以圣生而生故特别得世尊所有的解脱乐和法宝遗产。或者由世尊说法威力而入、已入圣地的圣弟子们，由胸中精进所生殊胜性的相似想而无比喻地应说为"亲生"。因为他们被世尊以观察意乐、随眠、行、胜解等，以及思维过失而置于心中，使离过失而住无过，以养育戒等法身而长养。如世尊在《如是语》中说："诸比丘，我是婆罗门...你们是我的亲生子，从口所生"等。难道声闻说的说法不也能带来圣性吗？是的，但那由以彼为根本，由无相等殊胜性而称为"世尊说法"，所以应说他们只是世尊的亲生子，由此显示在四种子中圣僧是亲生子性。净化自己种姓，或满足父母心为子，即亲生等。而圣者以净化法统，以法随法行令心欢喜而以相似彼性为世尊之子，彼等的。彼与"众"字相连。
成为染污因而杀害、障碍功德为魔，即天子魔。以此束缚他人为军，魔军如是，破坏、摧毁魔和魔军为破魔军者，彼等的。因为应说"破魔和魔军者"也由一分体一省略而如是说。或由魔字邻近，以军字应取魔军，此中由偈颂结构而短。某处也有"摧魔军者"的读法，那不适合此偈的圣性。难道圣弟子在证道时天子魔或魔军不像对世尊那样作障碍而降伏吗？那为何如是说？由破坏可降伏性的原因。因为破坏彼等可降伏性的原因染污，彼等也名为破坏。或者如蕴魔、行魔，天子魔也在杀害功德上成为助伴性，所以烦恼力军在此称为"魔军"，如世尊说：
"欲为汝第一军，第二说厌离，
第三饥渴汝军，第四说为爱。
第五昏沉睡眠，第六说畏惧，
第七疑惑汝军，第八慢强直。
利养名闻恭敬，
邪得诸名声，
谁自高举己，
轻蔑诸他人。"


Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438; mahāni. 28; cūḷani. 47);

Sā ca tehi ariyasāvakehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇīhi odhiso mathitā, viddhaṃsitā, vihatā ca, tasmā ‘‘mārasenamathanā’’ti vuccanti. Vilothanañcettha viddhaṃsanaṃ, vihananaṃ vā. Apica khandhābhisaṅkhāramaccudevaputtamārānaṃ tesaṃ sahāyabhāvūpagamanatāya senāsaṅkhātassa kilesamārassa ca mathanato ‘‘mārasenamathanā’’tipi attho gahetabbo. Evañca sati pañcamāranimmathanabhāvena attho paripuṇṇo hoti. Ariyasāvakāpi hi samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇena sabbathā, appavattikaraṇena ca abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena maccumāraṃ, devaputtamārañca samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ mathentīti, iminā pana tesaṃ orasaputtabhāve kāraṇaṃ, tīsu puttesu ca anujātataṃ dasseti. Mārasenamathanatāya hi te bhagavato orasaputtā, anujātā cāti.

Aṭṭhannanti gaṇanaparicchedo, tenasatipi tesaṃ taṃtaṃbhedena anekasatasahassasaṅkhyābhede ariyabhāvakaramaggaphaladhammabhedena imaṃ gaṇanaparicchedaṃ nātivattanti maggaṭṭhaphalaṭṭhabhāvānativattanatoti dasseti. Pi-saddo, api-saddo vā padalīḷādinā kāraṇena aṭṭhāne payutto, so ‘‘ariyasaṅgha’’nti ettha yojetabbo, tena na kevalaṃ buddhadhammeyeva, atha kho ariyasaṅghampīti sampiṇḍeti. Yadipi avayavavinimutto samudāyo nāma koci natthi avayavaṃ upādāya samudāyassa vattabbattā, aviññāyamānasamudāyaṃ pana viññāyamānasamudāyena visesitumarahatīti āha ‘‘aṭṭhannampi samūha’’nti, etena ‘‘ariyasaṅgha’’nti ettha na yena kenaci saṇṭhānādinā, kāyasāmaggiyā vā samudāyabhāvo, api tu maggaṭṭhaphalaṭṭhabhāvenevāti viseseti. Avayavameva sampiṇḍetvā ūhitabbo vitakketabbo, saṃūhanitabbo vā saṅghaṭitabboti samūho, soyeva samoho vacanasiliṭṭhatādinā. Dvidhāpi hi pāṭho yujjati. Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena . Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, diṭṭhisīlasāmaññena saṃhato, samaggaṃ vā kammaṃ samudāyavasena samupagatoti saṅgho, ariyānaṃ saṅgho, ariyo ca so saṅgho ca yathāvuttanayenāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttaṃ. Avassañcāyamattho sampaṭicchitabbo vinayaṭṭhakathādīsupi (pārā. aṭṭha. ganthārambhakathā) tathā vuttattā. Keci pana purimagāthāsupi taṃ padamānetvā yojenti, tadayuttameva ratanattayassa asādhāraṇaguṇappakāsanaṭṭhānattā, yathāvuttakāraṇassa ca sabbesampi saṃvaṇṇanākārānamadhippetattāti.


我来帮你翻译这段巴利文：
"此为汝恶魔军，黑者之打击者，
不勇者不能胜，胜已得安乐"。
彼等圣弟子以念、择法、精进、止等功德武器完全破坏、粉碎、打败有一千五百种或无量种的烦恼军,所以称为"破魔军者"。此中粉碎即破坏或打败。又由成为蕴魔、行魔、死魔、天子魔的助伴性,由破坏称为军的烦恼魔,"破魔军者"也应取此义。如是则以破五魔性而义成圆满。因为圣弟子也以断集遍知而破蕴魔,以令助伴不完全而一切破行魔,以破坏力和超越境而破死魔和天子魔,以断除断而一切令不生起而破烦恼魔,由此显示他们是亲生子性的原因,及在三种子中是随生性。因为由破魔军性他们是世尊的亲生子和随生子。
"八"为数量限定,由此显示虽彼等以彼彼差别有几十万数量差别,由作圣性的道果法差别而不超过此数量限定,因为不超过道者果者性。pi字或api字由文词等原因置于非处,彼应结合于"圣僧",由此不仅佛法,也总括圣僧。虽然无离部分的总体,因为依部分而说总体,但应以所知总体区别未知总体,故说"八众",由此区别"圣僧"中不是由任何形状等或身和合的总体性,而是由道者果者性。应集合、思惟或结合部分为总体,即众,由语言流畅等也即是众。因为两种读法都适合。由远离烦恼,不行非理,及行于理而为圣,依语源法则。或由应被天界世间趋向为归依,及已趋向者成就彼义为圣,由见戒共而和合,或和合业由总体而共得为僧,圣者之僧,及彼是圣亦是僧如前说方法为圣僧,彼圣僧。由于世尊之后佛法宝的证得也依于僧宝,为显示圣僧的大益而此处说"头面礼"。此义应必定接受,因为在律注等中也如是说。某些人也在前偈取彼字而结合,彼不适合,因为是显示三宝不共功德处,及如说原因为一切注释者所意趋。


Imāya pana gāthāya ariyasaṅghassa pabhavasampadā pahānasampadādayo aneke guṇā dassitā honti. Kathaṃ? ‘‘Sugatassa orasānaṃ puttāna’’nti hi etena ariyasaṅghassa pabhavasampadaṃ dasseti sammāsambuddhapabhavatādīpanato. ‘‘Mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato . ‘‘Ariyasaṅgha’’nti etena sabhāvasampadaṃ sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. ‘‘Mārasenamathanāna’’nti sammāujuñāyasāmīcipaṭipannabhāvadīpanaṃ. ‘‘Aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ. ‘‘Ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dasseti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’nti etena abhinīhārasampadāsiddhaṃ pubbabhāgasammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ, mārasenaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ dassitattā. ‘‘Ariyasaṅgha’’nti etena aggadakkhiṇeyyabhāvaṃ dasseti anuttarapuññakkhettabhāvassa dassitattā. Saraṇagamanañca sāvakānaṃ sabbaguṇassa ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānantiādimajjhapariyosānakalyāṇā saṅkhepato sabbepi ariyasaṅghaguṇā dassitā hontīti.

Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippetapayojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha iti-saddo nidassane. Tena gāthāttayena yathāvuttanayaṃ nidasseti. Meti attānaṃ karaṇavacanena kattubhāvena niddisati. Tassa ‘‘yaṃ puññaṃ mayā laddha’’nti pāṭhasesena sambandho, sampadānaniddeso vā eso, ‘‘atthī’’ti pāṭhaseso, sāminiddeso vā ‘‘yaṃ mama puññaṃ vandanāmaya’’nti. Pasīdīyate pasannā, tādisā mati paññā, cittaṃ vā yassāti pasannamati, aññapadaliṅgappadhānattā imassa samāsapadassa ‘‘pasannamatino’’ti vuttaṃ. Ratiṃ nayati, janeti, vahatīti vā ratanaṃ, sattavidhaṃ, dasavidhaṃ vā ratanaṃ, tamiva imānīti neruttikā. Sadisakappanamaññatra pana yathāvuttavacanattheneva buddhādīnaṃ ratanabhāvo yujjati. Tesañhi ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.157, 255) yathābhūtaguṇe āvajjantassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –

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

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ aṭṭhakathāsu –

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; udāna. aṭṭha. 47; dī. ni. aṭṭha. 2.33; su. ni. 

我来帮你翻译这段巴利文：
以此偈显示圣僧的起源圆满、断圆满等许多功德。如何?因为以"善逝亲生诸子"显示圣僧的起源圆满,因显示由正等觉而起。以"破魔军者"显示断圆满,因显示断一切染污。以"八众"显示智圆满,因显示道者果者性。以"圣僧"显示自性圆满,因显示一切僧众中最上性。或者"善逝亲生诸子"显示清净依止性。"破魔军者"显示正直如理行性。"八众"显示应供养等性。"圣僧"显示无上福田性。如是以"善逝亲生诸子"显示圣僧有出世间归依。因为由出世间归依他们成为世尊亲生子。以"破魔军者"显示由发愿圆满成就的前分正行。因为已发愿的正行者胜魔和魔军。以"八众"显示已破对治的有学无学法,因为依人显示道果法。以"圣僧"显示最上应供养性,因为显示无上福田性。而归依是弟子一切功德之始,有前分道的有学戒蕴等在中,无学戒蕴等在终,如是略显示初中后善的一切圣僧功德。
如是以三偈略以赞叹一切功德而礼敬三宝后,现在将此敬礼回向所欲目的而说"如是我"等。其中iti字为显示。由此显示三偈如前说方法。我以作格词表示为作者。彼与"我所得功德"补充读法相连,或此为与格词,补充"有",或为属格词"我的礼敬所生功德"。信乐为信,如是智慧或心者为信心者,由此复合词以其他词为主而说"信心者的"。引导、生起或运载喜悦为宝,七宝或十宝,如彼等为此等,语源学者如是说。但在其他相似想中由如前说字义而适合佛等的宝性。因为如"世尊如是"等如实思惟彼等功德时生起作为得不死因的不少喜悦。如说：
"大名,当圣弟子忆念如来时,彼心不被贪所缠,不被瞋...不被痴...其心于此时缘如来而成正直。大名,正直心的圣弟子得义感受,得法感受,得法相应的欢喜,欢喜者生喜"等。
或以应重等为宝义。因为在注释中这样说：
"应重且价大,无比难得见,
非劣者所用,故说彼为宝。"

1.226; mahāni. aṭṭha. 1.226);

Cittīkatabhāvādayo ca anaññasādhāraṇā sātisayato buddhādīsuyeva labbhantīti. Vitthāro ratanasuttavaṇṇanāyaṃ (khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226) gahetabbo. Ayamattho pana nibbacanatthavasena na vutto, atha kenāti ce? Loke ratanasammatassa vatthuno garukātabbatādiatthavasenāti saddavidū. Sādhūnañca ramanato, saṃsāraṇṇavā ca taraṇato, sugatinibbānañca nayanato ratanaṃ tulyatthasamāsavasena, alamatipapañcena. Ekasesapakappanena, puthuvacananibbacanena vā ratanāni. Tiṇṇaṃ samūho, tīṇi vā samāhaṭāni, tayo vā avayavā assāti tayaṃ, ratanānameva tayaṃ, nāññesanti ratanattayaṃ. Avayavavinimuttassa pana samudāyassa abhāvato tīṇi eva ratanāni tathā vuccanti, na samudāyamattaṃ, samudāyāpekkhāya pana ekavacanaṃ kataṃ. Vandīyate vandanā, sāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti (dī. ni. 

我来翻译这段巴利文：
而应重等性唯在佛等中以殊胜性可得为不共。详细应取自宝经注(khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226)。此义不是依词源义而说,那么依何?语言学者说依世间认为宝物的应尊重等义。由善人喜乐,由渡轮回海,由引导善趣涅槃为宝,依同义复合,不需太多戏论。由单余假设,或由众数词源为宝。三的集合,或三集在一起,或有三部分为三,唯宝的三,非他的为三宝。但由无离部分的总体,三宝如是说唯三,非唯总体,但依总体而作单数。应礼为礼敬,彼即礼敬所生,如"布施所生、持戒所生"。

3.305; itivu. 60; netti. 33). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Apica tassā cetanāya sahajātādopakāreko saddhāpaññāsativīriyādisampayuttadhammo vandanā, tāya pakatanti vandanāmayaṃ yathā ‘‘sovaṇṇamayaṃ rūpiyamaya’’nti, atthato pana yathāvuttacetanāva. Ratanattaye, ratanattayassa vā vandanāmayaṃ ratanattayavandanāmayaṃ. Pujjabhavaphalanibbattanato puññaṃ niruttinayena, attano kārakaṃ, santānaṃ vā punāti visodhetīti puññaṃ, sakammakattā dhātussa kāritavasena atthavivaraṇaṃ labbhati, saddanipphatti pana suddhavasenevāti saddavidū.

Taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Paṇāmapayojane vuttavidhinā suṭṭhu vihato viddhasto antarāyo assāti suvihatantarāyo. Vihananañcettha taduppādakahetupariharaṇavasena tesaṃ antarāyānamanuppattikaraṇanti daṭṭhabbaṃ. Hutvāti pubbakālakiriyā, tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ-saddena uddiṭṭhassa vandanāmayapuññassa. Ānubhāvenāti balena.

‘‘Tejo ussāhamantā ca, pabhū sattīti pañcime;

‘Ānubhāvo’ti vuccanti, ‘pabhāvo’ti ca te vade’’ti. –

Vuttesu hi atthesu idha sattiyaṃ vattati. Anu punappunaṃ taṃsamaṅgiṃ bhāveti vaḍḍhetīti hi anubhāvo, soyeva ānubhāvoti udānaṭṭhakathāyaṃ, atthato pana yathāladdhasampattinimittakassa purimakammassa balānuppadānavasasaṅkhātā vandanāmayapuññassa sattiyeva, sā ca suvihatantarāyatāya karaṇaṃ, hetu vā sambhavati.

Ettha pana ‘‘pasannamatino’’ti etena attano pasādasampattiṃ dasseti. ‘‘Ratanattayavandanāmaya’’nti etena ratanattayassa khettabhāvasampattiṃ, tato ca tassa puññassa attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyāti dvīhi aṅgehi atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ vihanane samatthataṃ dīpeti. Caturaṅgasampattiyā dānacetanā viya hi dvayaṅgasampattiyā paṇāmacetanāpi antarāyavihananena diṭṭhadhammikāti.


我来 助你翻译这段巴利文：
此中礼敬是以身语意对三宝功德的倾向或赞叹。又彼思心所的俱生等助缘的信、慧、念、精进等相应法为礼敬,由彼所作为礼敬所生,如"金所生、银所生",但就义而言即如前说思。对三宝的,或三宝的礼敬所生为三宝礼敬所生。由生起应供养有果为福德,依语源法则,净化其作者或相续为福德,由动词有受词而依使役得义解释,但语词形成唯依清净,语言学者如是说。
以此此圆满而障碍众生相续中间而来为障碍,即现法等无益。依礼敬目的说方法而善破坏粉碎障碍者为善破障碍。此中破坏应见为以除去彼生起因而令彼等障碍不生起。"成为"为前时动词,彼与"我将显示义"相连。"彼"为以yaṃ字所示的礼敬所生福德。"威力"为力。
"威力、精进力、
主、能力五者,
说为'威神力',
亦说为'威势'"。
因为在所说诸义中此处用于能力。因为再再令具彼者增长为威力,彼即威神力,如优陀那注中说,但就义而言即礼敬所生福德的称为依所得圆满因的前业给与力的能力,彼成为善破障碍的工具或因。
此中以"信心者"显示自己的信圆满。以"三宝礼敬所生"显示三宝的福田圆满,由此以自己的信圆满和三宝的福田圆满两支显示注释义破除障害的能力。因为如具四支的施思,具二支的礼敬思也以破障碍而为现法等。


Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tadapi saṃvaṇṇetabbadhammabhāvena dassetvā guṇābhitthavanavisesena abhitthavetuṃ ‘‘dīghassā’’tiādimāha. Ayañhi ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbadhammassa visesaguṇakittanena thomanā. Tathā hi tesu tesu papañcasūdanīsāratthapakāsanīmanorathapūraṇīaṭṭhasālinīādīsu yathākkamaṃ ‘‘paravādamathanassa, ñāṇappabhedajananassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa,

Tassa gambhīrañāṇehi, ogāḷhassa abhiṇhaso;

Nānānayavicittassa, abhidhammassa ādito’’ti. ādinā –

Thomanā katā. Tattha dīghassāti dīghanāmakassa. Dīghasuttaṅkitassāti dīghehi abhiāyatavacanappabandhavantehi suttehi lakkhitassa, anena ‘‘dīgho’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca suttāniyeva āgamo, kathaṃ so tehi aṅkīyatīti? Saccametaṃ paramatthato, paññattito pana suttāni upādāya āgamabhāvassa paññattattā avayavehi suttehi avayavībhūto āgamo aṅkīyati. Yatheva hi atthabyañjanasamudāye ‘‘sutta’’nti vohāro, evaṃ suttasamudāye āgamavohāroti. Paṭiccasamuppādādinipuṇatthabhāvato nipuṇassa. Āgacchanti attatthaparatthādayo ettha, etena, etasmāti vā āgamo, uttamaṭṭhena, patthanīyaṭṭhena ca so varoti āgamavaro. Apica āgamasammatehi bāhirakapaveditehi bhāratapurāṇakathānarasīhapurāṇakathādīhi varotipi āgamavaro, tassa. Buddhānamanubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā, tehi atthasaṃvaṇṇanāvasena, guṇasaṃvaṇṇanāvasena ca saṃvaṇṇitoti tathā. Atha vā buddhā ca anubuddhā ca, tehi saṃvaṇṇito yathāvuttanayenāti tathā, tassa. Sammāsambuddheneva hi tiṇṇampi piṭakānaṃ atthasaṃvaṇṇanākkamo bhāsito, tato paraṃ saṅgāyanādivasena sāvakehīti ācariyā vadanti. Vuttañca majjhimāgamaṭṭhakathāya upālisuttavaṇṇanāyaṃ ‘‘veyyākaraṇassāti vitthāretvā atthadīpakassa. Bhagavatā hi abyākataṃ tantipadaṃ nāma natthi, sabbesaṃyeva attho kathito’’ti (ma. ni. aṭṭha. 3.76). Saddhāvahaguṇassāti buddhādīsu pasādāvahaguṇassa. Nanu ca sabbampi buddhavacanaṃ tepiṭakaṃ saddhāvahaguṇameva, atha kasmā ayamaññasādhāraṇaguṇena thomitoti? Sātisayato imassa tagguṇasampannattā. Ayañhi āgamo brahmajālādīsu sīladiṭṭhādīnaṃ anavasesaniddesādivasena, mahāpadānādīsu (dī. ni. 2.3) purimabuddhānampi guṇaniddesādivasena, pāthikasuttādīsu (dī. ni. 3.


我来帮您直译这段巴利文:
如是展示对三宝做礼敬的意义之后,现在想要解释法说的义理,也展示了应被解释之法的本质,为了以特殊的功德赞颂来赞叹,而说"长部"等。这是导师的惯例,即在各种注释的开头,以称颂该当解释之法的殊胜功德来赞叹。如是在《疏钞》《显扬心义》《满足希求》《法聚论注》等中,依次"破除他论、产生智慧差别、为说法者中最胜者生起种种辩才、
以深邃智慧,
时常深入理解;
种种方法殊妙,
从阿毗达摩始"等。
作如是赞叹。其中"长"即名为长的。"以长标记"即以长而广大词句相续具足的经为标记,由此显示"长"这一名称是随顺此圣典之义的共称。然而圣典不正是诸经吗?如何说它被诸经标记呢?就胜义谛而言确实如此,但就施设而言,因圣典之性是依诸经而施设,故由作为部分的诸经来标记作为整体的圣典。正如依义词的积集而有"经"的言说,如是依诸经的积集而有圣典的言说。由缘起等义理精妙故称"精妙"。由此处、依此、从此而来诸自利他利等故为圣典,以最上义及可欲义而为最胜,故为"胜圣典"。或者也因较外道所说的《摩诃婆罗多》《往古传说》等公认的圣典为胜,故为"胜圣典"。"为佛随觉者所注释"中,佛随觉者即随佛悟道、随从佛陀的真理证悟而证悟真理的上首弟子等圣者们,由他们依义理解说及功德赞叹而作注释,故如是说。或者说佛及随觉者,由他们如前所说方式注释,故如是说。因为三藏的义理解说次第是由正等觉者亲说,此后经由结集等由诸声闻传承,诸导师如是说。在《中部注》《优波离经》的注释中也说:"'解说'即广说义理开显。因为世尊没有不解说的圣典文句,一切皆说其义。""引生信心功德"即能引生对佛等的净信功德。然而一切佛语三藏岂不都能引生信心功德,为何以此非独特的功德来赞叹呢?因为此圣典殊胜具足此功德。因为此圣典在《梵网经》等中以完整阐述戒见等方式,在《大本经》等中以叙述前佛功德等方式,在《波梯迦经》等中...

1.4) titthiye madditvā appaṭivattiyasīhanādanadanādivasena, anuttariyasuttādīsu visesato buddhaguṇavibhāvanena ratanattaye sātisayaṃ saddhaṃ āvahatīti.

Evaṃ saṃvaṇṇetabbadhammassa abhitthavanampi katvā idāni saṃvaṇṇanāya sampati vakkhamānāya āgamanavisuddhiṃ dassetuṃ ‘‘atthappakāsanattha’’ntiādimāha. Imāya hi gāthāya saṅgītittayamāruḷhadīghāgamaṭṭhakathātova sīhaḷabhāsāmattaṃ vinā ayaṃ vakkhamānasaṃvaṇṇanā āgatā, nāññato, tadeva kāraṇaṃ katvā vattabbā, nāññanti attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti. Aparo nayo – paramanipuṇagambhīraṃ buddhavisayamāgamavaraṃ attano baleneva vaṇṇayissāmīti aññehi vattumpi asakkuṇeyyattā saṃvaṇṇanānissayaṃ dassetumāha ‘‘atthappakāsanattha’’ntiādi. Imāya hi pubbācariyānubhāvaṃ nissāyeva tassa atthaṃ vaṇṇayissāmīti attano saṃvaṇṇanānissayaṃ dasseti. Tattha ‘‘atthappakāsanattha’’nti pāṭhattho, sabhāvattho, ñeyyattho, pāṭhānurūpattho, tadanurūpattho, sāvasesattho, nivarasesattho, nītattho, neyyatthotiādinā anekappakārassa atthassa pakāsanatthāya, pakāsanāya vā. Gāthābandhasampattiyā dvibhāvo. Attho kathīyati etāyāti atthakathā, sāyeva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 1.17; 

我来为您直译这段巴利文：
击破外道、以无人能翻转的狮子吼等方式，在《无上经》等中特别通过阐明佛陀功德，而在三宝中引生殊胜信心。
如是做了对应解释之法的赞叹之后，现在为了显示即将宣说的注释的传承清净，而说"为显明义理"等。因为通过这偈颂显示，此即将宣说的注释是从经三次结集的《长部注》而来，除了僧伽罗语之外，不从其他来源，应当只以此为依据而说，不应依他，如此显示自己注释的传承清净。另一解释方式 - 为了显示注释所依，而说"为显明义理"等，因为至极精妙深奥的佛陀境界胜圣典，不能仅依自力来解释，他人也不能宣说。因为通过这偈颂显示，将依止古代导师的威力来解释其义理，从而显示自己注释的所依。其中"为显明义理"即为了显明或开显文句义、自性义、所知义、随顺文句义、随顺彼义、有余义、无余义、引申义、隐密义等诸多种类的义理。由偈颂结构的圆满而重复。由此说义理故为义释，即是注释，将"ttha"音变成"ṭṭha"音，如说"苦的逼迫义"等;

2.8), ayañca sasaññogavidhi ariyājātibhāvato. Akkharacintakāpi hi ‘‘tathānaṃṭṭha yuga’’nti lakkhaṇaṃ vatvā idamevudāharanti.

Yāya’tthamabhivaṇṇenti, byañjanatthapadānugaṃ;

Nidānavatthusambandhaṃ, esā aṭṭhakathā matā.

Āditotiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā, jhānādīsu pañcavasitā sabbhāvato ca vasino, therā mahākassapādayo, tesaṃ satehi pañcahi.Yā saṅgītāti yā aṭṭhakathā atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayametassa attho, ayametassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca pacchāpīti na kevalaṃ paṭhamasaṅgītiyameva, atha kho pacchā dutiyatatiyasaṅgītīsupi. Na ca pañcahi vasisatehi ādito saṅgītāyeva, api tu yasattherādīhi anusaṅgītā cāti saha samuccayena attho veditabbo. Samuccayadvayañhi paccekaṃ kiriyākālaṃ samuccinoti.

Atha porāṇaṭṭhakathāya vijjamānāya kimetāya adhunā puna katāya saṃvaṇṇanāyāti punaruttiyā, niratthakatāya ca dosaṃ samanussaritvā taṃ pariharanto ‘‘sīhaḷadīpa’’ntiādimāha. Taṃ pariharaṇeneva hi imissā saṃvaṇṇanāya nimittaṃ dasseti. Tattha sīhaṃ lāti gaṇhātīti sīhaḷo la-kārassa ḷa-kāraṃ katvā yathā ‘‘garuḷo’’ti. Tasmiṃ vaṃse ādipuriso sīhakumāro, tabbaṃsajātā pana tambapaṇṇidīpe khattiyā, sabbepi ca janā taddhitavasena, sadisavohārena vā sīhaḷā, tesaṃ nivāsadīpopi taddhitavasena, ṭhānīnāmena vā ‘‘sīhaḷo’’ti veditabbo. Jalamajjhe dippati, dvidhā vā āpo ettha sandatīti dipo, soyeva dīpo, bhedāpekkhāya tesaṃ dīpoti tathā. Panasaddo arucisaṃsūcane, tena kāmañca sā saṅgītittayamāruḷhā, tathāpi puna evaṃbhūtāti aruciyabhāvaṃ saṃsūceti. Tadatthasambandhatāya pana purimagāthāya ‘‘kāmañca saṅgītā anusaṅgītā cā’’ti sānuggahatthayojanā sambhavati. Aññatthāpi hi tathā dissatīti. Ābhatāti jambudīpato ānītā. Athāti saṅgītikālato pacchā, evaṃ sati ābhatapadena sambandho. Athāti vā mahāmahindattherenābhatakālato pacchā, evaṃ sati ṭhapitapadena sambandho. Sā hi dhammasaṅgāhakattherehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthasaṃvaṇṇanānurūpeneva vācanāmaggaṃ āropitattā tisso saṅgītiyo āruḷhāyeva, tato pacchā ca mahāmahindattherena tambapaṇṇidīpamābhatā, pacchā pana tambapaṇṇiyehi mahātherehi nikāyantaraladdhisaṅkarapariharaṇatthaṃ sīhaḷabhāsāya ṭhapitāti. Ācariyadhammapālatthero pana pacchimasambandhameva duddasattā pakāseti. Tathā ‘‘dīpavāsīnamatthāyā’’ti idampi ‘‘ṭhapitā’’ti ca ‘‘apanetvā āropento’’ti ca etehi padehi sambajjhitabbaṃ. Ekapadampi hi āvuttiyādinayehi anekatthasambandhamupagacchati. Purimasambandhena cettha sīhaḷadīpavāsīnamatthāya nikāyantaraladdhisaṅkarapariharaṇena sīhaḷabhāsāya ṭhapitāti tambapaṇṇiyattherehi ṭhapanapayojanaṃ dasseti. Pacchimasambandhena pana imāya saṃvaṇṇanāya jambudīpavāsīnaṃ, aññadīpavāsīnañca atthāya sīhaḷabhāsāpanayanassa, tantinayānucchavikabhāsāropanassa ca payojananti. Mahāissariyattā mahindoti rājakumārakāle nāmaṃ, pacchā pana guṇamahantatāya mahāmahindoti vuccati. Sīhaḷabhāsā nāma anekakkharehi ekatthassāpi voharaṇato paresaṃ voharituṃ atidukkarā kañcukasadisā sīhaḷānaṃ samudāciṇṇā bhāsā.


我来 义译这段巴利文：
这是关于音声结合规则,由于其高贵传统的缘故。音声学者也说"如是八种组合"的规则,并以此为例。
那些注释书,释义文字、语言、句子的含义,
阐述序分和本事的关联,这就是所谓的义注。
"开始"是指在第一次结集时。由于具足六神通和最胜的心自在,且具有禅定等五种自在,大迦叶等长老们以五百位阿罗汉。所谓"结集"是指义注在适当之处解释含义时说:"这是这个的含义,这是那个的含义"。"之后又结集"不仅指第一次结集,也包括后来第二次、第三次结集。不仅仅是最初由五百位阿罗汉结集,后来耶舍等长老也进行了结集,应当理解这是一个总称。因为两种总称各自都包含了行为的时间。
在有古代义注的情况下,为何现在又做这个注释呢？为了避免重复和无益的过失,他说"在锡兰岛"等。通过这样的解释显示了本注释的意义。其中"锡兰"是指"执取狮子"之意,"la"音变成"ḷa"音,如"金翅鸟"一样。该族系的始祖是狮子王子,后来在铜色岛(今斯里兰卡)的刹帝利族人,以及所有的人民都用从属语或类似的习惯称为"锡兰人",他们居住的岛屿也用从属语或以处所命名而称为"锡兰"。"岛"是指在水中闪耀,或水流分成两股的地方,考虑到分别的意思称为"他们的岛"。"但是"表示不满意,虽然它经过三次结集,但表示不满意这样的状态。由于与前偈意义相关,"虽然已经结集又结集"可以理解为有助益的意思。在其他地方也可以看到这样的用例。
"传来"是指从阎浮提(印度)带来。"然后"是指结集之后,这样就与"传来"一词相连。或者"然后"是指大摩诃因陀罗长老带来之后,这样就与"安立"一词相连。因为结集法的长老们首先结集三藏后,依照其义理解释而立为诵诵道,所以已经进入三次结集,之后由大摩诃因陀罗长老带到铜色岛,后来铜色岛的大长老们为了避免与其他部派的教义混淆而用锡兰语安立。但是阿阇黎法护长老因为后面的关联难以理解而加以说明。同样,"为了岛上居民"这句也应该与"安立"和"除去...安立"这些词相连。因为即使一个词依照省略等方式也可以与多个意思相关联。依照前面的关联,这里显示铜色岛长老们安立的目的是为了岛上居民避免与其他部派教义混淆而用锡兰语安立。依照后面的关联则显示此注释为了阎浮提居民和其他岛屿居民除去锡兰语,安立适合经典传统的语言的目的。因陀罗(因陀)是因为大自在而在王子时的名字,后来因为功德的伟大而称为大摩诃因陀罗。所谓锡兰语是指锡兰人习惯使用的如铠甲般难以为他人运用的语言,即使表达一个意思也用多个音节。


Evaṃ hotu porāṇaṭṭhakathāya, adhunā kariyamānā pana aṭṭhakathā kathaṃ karīyatīti anuyoge sati imissā aṭṭhakathāya karaṇappakāraṃ dassetumāha ‘‘apanetvānā’’tiādi. Tattha tato mūlaṭṭhakathāto sīhaḷabhāsaṃ apanetvā potthake anāropitabhāvena niraṅkaritvāti sambandho, etena ayaṃ vakkhamānā aṭṭhakathā saṅgītittayamāropitāya mūlaṭṭhakathāya sīhaḷabhāsāpanayanamattamaññatra atthato saṃsandati ceva sameti ca yathā ‘‘gaṅgodakena yamunodaka’’nti dasseti. ‘‘Manorama’’ miccādīni ‘‘bhāsa’’nti etassa sabhāvaniruttibhāvadīpakāni visesanāni. Sabhāvaniruttibhāvena hi paṇḍitānaṃ manaṃ ramayatīti manoramā. Tanoti atthametāya, tanīyati vā atthavasena vivarīyati, vaṭṭato vā satte tāreti , nānātthavisayaṃ vā kaṅkhaṃ taranti etāyāti tanti, pāḷi. Tassā nayasaṅkhātāya gatiyā chaviṃ chāyaṃ anugatāti tantinayānucchavikā. Asabhāvaniruttibhāsantarasaṃkiṇṇadosavirahitatāya vigatadosā, tādisaṃ sabhāvaniruttibhūtaṃ –

‘‘Sā māgadhī mūlabhāsā, narā yāyā’dikappikā;

Brahmāno cassutālāpā, sambuddhā cāpi bhāsare’’ti. –

Vuttaṃ pāḷigatibhāsaṃ potthake likhanavasena āropentoti attho, iminā saddadosābhāvamāha.

Samayaṃavilomentoti siddhantamavirodhento, iminā pana atthadosābhāvamāha. Aviruddhattā eva hi te theravādāpi idha pakāsayissanti. Kesaṃ pana samayanti āha ‘‘therāna’’ntiādi, etena rāhulācariyādīnaṃ jetavanavāsīabhayagirivāsīnikāyānaṃ samayaṃ nivatteti. Thirehi sīlasutajhānavimuttisaṅkhātehi guṇehi samannāgatāti therā. Yathāha ‘‘cattārome bhikkhave therakaraṇā dhammā. Katame cattāro? Idha bhikkhave bhikkhu sīlavā hotī’’tiādi (a. ni. 

我来直译这段巴利文：
如是,当有人问:"让古代义注如此吧,但现在正在制作的义注是如何制作的?"为了显示此义注的制作方式,他说"除去"等。
其中,从那根本义注中除去锡兰语,通过不安立在贝叶经中而使之无形,这是其关联。通过这个显示将要说的这个义注,除去已经经过三次结集的根本义注中的锡兰语之外,在意义上是相符合和一致的,如同"恒河水与耶牟那河水"一样。
"悦意"等词是显示"语言"的自然语言性质的修饰语。因为以自然语言的性质使智者心生欢喜,所以称为悦意。以此延展义理,或者依义理而展开,或者使众生度过轮回,或者以此度过种种义理领域的疑惑,称为传统,即圣典。随顺于被称为传统方法的进路的光彩和影像,故称为适合传统方法。因为远离非自然语言与其他语言混杂的过失而称为离过失,如此这般自然语言-
"摩揭陀语是根本语言,
最初之人以此说话,
梵天们不闻而谈,
正觉者也以此言说。" -
意思是:通过书写的方式将圣典进路语言安立于贝叶经中。这说明了没有语言上的过失。
不违背宗义,即不违背定论,这说明了没有意义上的过失。正因为无违背,所以这里也会阐明上座部的观点。但是是谁的宗义呢?他说"长老们的"等,通过这个否定了罗睺罗阿阇黎等祇园住部和无畏山住部的宗义。因为具足戒、闻、禅定、解脱等坚固的功德而称为长老。如所说:"诸比丘,有四种成为长老的法。是哪四种?在此,诸比丘,比丘是持戒者"等。

4.22). Apica saccadhammādīhi thirakaraṇehi samannāgatattā therā. Yathāha dhammarājā dhammapade –

‘‘Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Sa ve vantamalo dhīro, ‘thero’iti pavuccatī’’ti. (dha. pa. 260);

Tesaṃ. Mahākassapattherādīhi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato taṃ pakārena dīpenti, tasmiṃ vā padīpasadisāti theravaṃsapadipā. Vividhena ākārena nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedanīkathā, suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttavisayaṃ ñāṇaṃ, suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Mahāmeghavane ṭhito vihāro mahāvihāro, yo satthu mahābodhinā virocati, tasmiṃ vasanasīlā mahāvihāravāsino, tādisānaṃ samayaṃ avilomentoti attho, etena mahākassapāditheraparamparāgato, tatoyeva aviparito saṇhasukhumo vinicchayoti mahāvihāravāsīnaṃ samayassa pamāṇabhūtataṃ puggalādhiṭṭhānavasena dasseti.

Hitvā punappunabhatamatthanti ekattha vutampi puna aññattha ābhatamatthaṃ punaruttibhāvato, ganthagarukabhāvato ca cajitvā tassa āgamavarassa atthaṃ pakāsayissāmīti attho.

Evaṃ karaṇappakārampi dassetvā ‘‘dīpavāsīnamatthāyā’’ti vuttappayojanato aññampi saṃvaṇṇanāya payojanaṃ dassetuṃ ‘‘sujanassa cā’’tiādimāha. Tattha sujanassa cāti ca-saddo samuccayattho, tena na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcāti samuccinoti. Teneva ca tambapaṇṇidīpavāsīnampi atthāyāti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahūpakārattā. Ciraṭṭhitatthañcāti etthāpi ca-saddo na kevalaṃ tadubhayatthameva, api tu tividhassāpi sāsanadhammassa, pariyattidhammassa vā pañcavassasahassaparimāṇaṃ cirakālaṃ ṭhitatthañcāti samuccayatthameva dasseti. Pariyattidhammassa hi ṭhitiyā paṭipattidhammapaṭivedhadhammānampi ṭhiti hoti tasseva tesaṃ mūlabhāvato. Pariyattidhammo pana sunikkhittena padabyañjanena, tadatthena ca ciraṃ sammā patiṭṭhāti, saṃvaṇṇanāya ca padabyañjanaṃ aviparītaṃ sunikkhittaṃ, tadatthopi aviparīto sunikkhitto hoti, tasmā saṃvaṇṇanāya aviparītassa padabyañjanassa, tadatthassa ca sunikkhittassa upāyabhāvamupādāya vuttaṃ ‘‘ciraṭṭhitatthañca dhammassā’’ti. Vuttañhetaṃ bhagavatā –

‘‘Dveme bhikkhave dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ, attho ca sunīto, ime kho…pe… saṃvattantī’’tiādi (a. ni. 

我来直译这段巴利文：
进一步说,因为具足真实、法等坚固性而称为长老。如法王在《法句经》中所说:
"若人具真实与正法,
不害、自制与调伏,
彼实除垢有智慧,
称之为'长老'也。"
他们的。大迦叶长老等传来的师承传统称为上座部,因为属于该传统且具足教法证法而以智慧之光照耀它,以此方式照亮它,或者像在其中的灯一样,故称为上座部之灯。以种种方式决定称为抉择,在难解之处以破除疑难的方式进行断除疑惑的论述,有着极为细致深妙的抉择,故称为善巧抉择者。或者"抉择"是指决定,即如前所说领域的智慧,有着极为细致灵巧的抉择,故称为善巧抉择者。
在大云林建立的寺院称为大寺(位于斯里兰卡阿努拉德普勒),以导师的大菩提树而闪耀,习惯住在那里的人称为大寺住者,意思是不违背这样的人们的宗义。这通过人的方式显示从大迦叶等长老传来的,因此是不颠倒的细致深妙的抉择,显示大寺住者的宗义是标准。
"舍弃一再带来的义理"意思是:舍弃在一处说过又在他处带来的义理,因为是重复且使文字繁重,我将解释那殊胜圣典的义理。
如此显示了制作方式后,为了显示除了"为了岛上居民"所说的目的之外的其他注释目的,他说"为善人等"。其中"为善人"的"和"字是总括义,这不仅总括出不仅仅是为了阎浮提(印度)居民的利益,也是为了使善人欢喜。正因如此,也为了铜色岛(斯里兰卡)居民的利益,这个意思成立,因为对他们来说容易学习等,对他们有很多利益。
"为了久住"中的"和"字也不仅仅是为了那两者,也是总括显示为了三种教法,或者教理法在五千年期间长久住立。因为教理法住立时,行道法和证悟法也得以住立,因为前者是后者的根本。而教理法通过善安立的文句和其义理而长久正确地安住,通过注释使文句不颠倒而善安立,其义理也不颠倒而善安立,所以依于注释是不颠倒的文句和其义理善安立的方便而说"为了法的久住"。这也是世尊所说:
"诸比丘,有两种法能令正法久住、不忘失、不隐没。哪两种?善安立的文句和善引导的义理,这些...等"。

2.21).

Evaṃ payojanampi dassetvā vakkhamānāya saṃvaṇṇanāya mahattapariccāgena ganthagarukabhāvaṃ pariharitumāha ‘‘sīlakathā’’tiādi. Tathā hi vuttaṃ ‘‘na taṃ vicarayissāmī’’ti. Aparo nayo – yadaṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dassetumāha ‘‘sīlakathā’’tiādi. Tattha sīlakathāti cārittavārittādivasena sīlavitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānānīti bhāvanāsaṅkhātassa yogakammassa pavattiṭṭhānattā kammaṭṭhānanāmāni dhammajātāni. Tāni pana pāḷiyamāgatāni aṭṭhatiṃ seva na gahetabbāni, atha kho aṭṭhakathāyamāgatānipi dveti ñāpetuṃ ‘‘sabbānipī’’ti vuttaṃ. Cari yāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena saha pavatto, idaṃ pana ‘‘jhānasamāpattivitthāro’’ti imassa visesanaṃ. Ettha ca rūpāvacarajjhānāni jhānaṃ, arūpāvacarajjhānāni samāpatti. Tadubhayampi vā paṭiladdhamattaṃ jhānaṃ, samāpajjanavasībhāvappattaṃ samāpatti. Apica tadapi ubhayaṃ jhānameva, phalasamāpattinirodhasamāpattiyo pana samāpatti, tāsaṃ vitthāroti attho.

Lokiyalokuttarabhedānaṃ channampi abhiññānaṃ gahaṇatthaṃ ‘‘sabbā ca abhiññāyo’’ti vuttaṃ. Ñāṇavibhaṅgādīsu (vibha. 751) āgatanayena ekavidhādinā bhedena paññāya saṅkalayitvā sampiṇḍetvā, gaṇetvā vā vinicchayanaṃ paññāsaṅkalanavinicchayo. Ariyānīti buddhādīhi ariyehi paṭivijjhitabbattā, ariyabhāvasādhakattā vā ariyāni uttarapadalopena. Avitathabhāvena vā araṇīyattā, avagantabbattā ariyāni, ‘‘saccānī’’timassa visesanaṃ.

Hetādipaccayadhammānaṃ hetupaccayādibhāvena paccayuppannadhammānamupakārakatā paccayākāro, tassa desanā tathā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhu parisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā, ekattādinayasahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Padattayampi hetaṃ paccayākāradesanāya visesanaṃ. Paṭisambhidādīsu āgatanayaṃ avissajjitvāva vicāritattā avimutto tantimaggo yassāti avimuttatanti maggā. Maggoti cettha pāḷisaṅkhāto upāyo taṃtadatthānaṃ avabodhassa, saccapaṭivedhassa vā upāyabhāvato. Pabandho vā dīghabhāvena pakatimaggasadisattā, idaṃ pana ‘‘vipassanā, bhāvanā’’ti padadvayassa visesanaṃ.

Itipana sabbanti ettha iti-saddo parisamāpane yathāuddiṭṭhauddesassa pariniṭṭhitattā, ettakaṃ sabbanti attho. Panāti vacanālaṅkāramattaṃ visuṃ atthābhāvato. Padatthasaṃkiṇṇassa, vattabbassa ca avuttassa avasesassa abhāvato suviññeyyabhāvena suparisuddhaṃ, ‘‘sabba’’nti iminā sambandho, bhāvanapuṃsakaṃ vā etaṃ ‘‘vutta’’nti iminā sambajjhanato. Bhiyyoti atirekaṃ, ativitthāranti attho, etena padatthamattameva vicārayissāmīti dasseti. Etaṃ sabbaṃ idha aṭṭhakathāya na vicārayissāmi punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo. Vicarayissāmīti ca gāthābhāvato na vuddhibhāvoti daṭṭhabbaṃ.


我来直译这段巴利文：
如此显示了目的之后,为了通过舍弃广大而避免文字繁重,他说"戒论"等。因为这样说了"我将不详论那个"。另一个解释方法 - 想要制作那部义注的人应该以《清净道论》作为其一部分来理解,为了对说法者作指导而以概要的方式显示在那里详论的诸法,所以说"戒论"等。
其中,"戒论"是指关于行戒、止戒等方面的广泛论述。"头陀法"是指乞食支等十三种去除烦恼的法。"业处"是指作为修习瑜伽业处运作处所而名为业处的诸法。这些不仅应该理解为圣典中出现的三十八种,也包括义注中出现的两种,为了使人知道这点而说"一切"。"具行者种类"是指与贪行者等的自性等种类一起运作,这是"禅定与定广释"的修饰语。这里,"禅"是指色界禅那,"定"是指无色界禅那。或者两者刚获得时称为禅,达到自在入定时称为定。或者那两者都是禅,而果定、灭尽定是定,这是它们的广释的意思。
为了包含世间和出世间两类的六种神通而说"一切神通"。依智分别等所说的方法,以一种等分类对慧进行合计、总结或计数的抉择称为慧的合计抉择。"圣"是因为应被佛等圣者证悟,或因为成就圣者的状态而称为圣,省略后一词。或者因为以无虚妄性而应被了知,应被通达而称为圣,这是"谛"的修饰语。
因等诸缘法以因缘等方式对缘生法的资助作用称为缘起,其教说如是,即缘起论的意思。那是远离其他部派见解混杂而极为清净,因为很难分解密集性而深妙,并且具有一性等方法而在那里详论,所以说"极清净深妙方法"。这三个词都是缘起教说的修饰语。因为不舍弃在无碍解等处所说的方法而详论,所以有未舍离传统方法,称为未舍传统方法。这里"方法"是指作为圣典的方法,因为是理解种种义理和通达真理的方法。或者因为相续而长,如同自然道路一样,这是"观"和"修习"两词的修饰语。
"如是一切"中,"如是"表示结束,因为如所列举的概要已经完成,意思是这一切。"但"只是文句装饰,因为没有别的意思。因为没有词义混杂和应说未说的剩余,所以以容易理解而极清净,与"一切"相连,或者这是中性词与"说"相连。"更多"是指过多,意思是太详细,通过这个显示我只会详论词义而已。这一切我在这义注中不会详论,因为会重复且使文字繁重,这是其意趣。应当理解"将详论"因为不是偈颂所以没有增音变化。


Evampi esa visuddhimaggo āgamānamatthaṃ na pakāseyya, atha sabbopeso idha vicāritabboyevāti codanāya tathā avicāraṇassa ekantakāraṇaṃ niddhāretvā taṃ pariharanto ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha majjheti khuddakato aññesaṃ catunnampi āgamānaṃ abbhantare. Hi-saddo kāraṇe, tena yathāvuttaṃ kāraṇaṃ joteti. Tatthāti tesu catūsu āgamesu. Yathābhāsitanti bhagavatā yaṃ yaṃ desitaṃ, desitānurūpaṃ vā. Api ca saṃvaṇṇakehi saṃvaṇṇanāvasena yaṃ yaṃ bhāsitaṃ, bhāsitānurūpantipi attho. Iccevāti ettha iti-saddena yathāvuttaṃ kāraṇaṃ nidasseti, imināva kāraṇena, idameva vā kāraṇaṃ manasi sannidhāyāti attho. Katoti etthāpi ‘‘visuddhimaggo esā’’ti padaṃ kammabhāvena sambajjhati āvuttiyādinayenāti daṭṭhabbaṃ. Tampīti taṃ visuddhimaggampi ñāṇena gahetvāna. Etāyāti sumaṅgalavilāsiniyā nāma etāya aṭṭhakathāya. Ettha ca ‘‘majjhe ṭhatvā’’ti etena majjhattabhāvadīpanena visesato catunnampi āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. Avisesato pana vinayābhidhammānampi yathārahaṃ sādhāraṇaṭṭhakathā hotiyeva, tehi sammissatāya ca tadavasesassa khuddakāgamassa visesato sādhāraṇā samānāpi taṃ ṭhapetvā catunnameva āgamānaṃ sādhāraṇātveva vuttāti.

Iti soḷasagāthāvaṇṇanā.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Evaṃ yathāvuttena vividhena nayena paṇāmādikaṃ pakaraṇārambhavidhānaṃ katvā idāni vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva suvibhāvitaṃ, suviññāpitañca hotīti paṭhamaṃ tāva vaggasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha dīghāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘dīghassa āgamavarassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane. ‘‘Yassa atthaṃ pakāsayissāmī’’ti paṭiññātaṃ, so dīghāgamo nāma vaggasuttavasena evaṃ veditabbo, evaṃ vibhāgoti vā attho. Atha vā tatthāti ‘‘dīghāgamanissita’’nti yaṃ vuttaṃ, etasmiṃ vacane. Yo dīghāgamo vutto, so dīghāgamo nāma vaggasuttavasena. Evaṃ vibhajitabbo, edisoti vā attho. ‘‘Dīghassā’’tiādinā hi vuttaṃ dūravacanaṃ taṃ-saddena paṭiniddisati viya ‘‘dīghāgamanissita’’nti vuttaṃ āsannavacanampi taṃ-saddena paṭiniddisati attano buddhiyaṃ parammukhaṃ viya parivattamānaṃ hutvā pavattanato. Edisesu hi ṭhānesu attano buddhiyaṃ sammukhaṃ vā parammukhaṃ vā parivattamānaṃ yathā tathā vā paṭiniddisituṃ vaṭṭati saddamattapaṭiniddesena atthassāvirodhanato. Vaggasuttādīnaṃ nibbacanaṃ parato āvi bhavissati. Tayo vaggā yassāti tivaggo. Catuttiṃsa suttāni ettha saṅgayhanti, tesaṃ vā saṅgaho gaṇanā etthāti catuttiṃsasuttasaṅgaho.



我来帮您将这段巴利文直译成简体中文：
这样这个清净道也不会显示诸阿含的义理，因此全部这些在此都应当考察，为了回应这样的质疑，指出不加考察的确切原因后，为了避免这点而说"居中的清净道"等等。其中"居中"是指在小部之外的其他四部阿含之中。"hi"字表示原因，用它来显示如上所述的原因。"其中"是指在那四部阿含中。"如所说"是指世尊所说的种种教法，或符合所说的。而且也可以理解为注释者们以注释方式所说的种种，或符合所说的。"如是"这里的"iti"字显示如上所述的原因，即仅仅因为这个原因，或把这个原因记在心中的意思。"作"这里也应当理解为"这清净道"一词依据被动等方式作为受词而结合。"彼亦"即以智慧把握那清净道。"以此"即以名为吉祥光明的这部注释书。这里以"居中而立"表明中立性，特别显示清净道是四部阿含的共通注释书，不像吉祥光明等是非共通注释书。而从一般意义来说，它也是律藏和阿毗达磨的适当共通注释书，由于与它们相混合，虽然对其余的小部阿含也特别共通，但除去那个而说是四部阿含的共通注释书。
如是十六偈颂注释。
造书缘起注释已竟。
因缘故事注释
如是以前述种种方式作了礼敬等造论开端仪式后，现在对于具有区分的诸法，通过显示区分而善加阐明、善加说明其自性，因此首先为显示经篇经典的区分而说"其中所谓长部"等等。其中"其中"即"我将阐明长部圣典的义理"这句话中。意思是：我承诺"将阐明其义理"的这个长部，应当如此了知，即依经篇经典而有如是区分。或者"其中"即在所说的"依止长部"这句话中。所说的长部，即所谓长部，应当如此分别，即依经篇经典而如是。因为以"长的"等所说的远处语句，似乎用"彼"字指示，如同以"依止长部"所说的近处语句也用"彼"字指示，因为在自己的认识中如同转向背面而运作。在这样的场合，无论如何用纯粹词语指示在自己认识中转向面前或背面都是适当的，因为不违背意义。经篇等的词源解释后面将会明了。有三品故为三品。包含三十四经，或此中有彼等之摄、计数故为三十四经摄。


Attano saṃvaṇṇanāya paṭhamasaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ ‘‘tassa…pe… nidānamādī’’ti vuttaṃ. Ādibhāvo hettha saṅgītikkameneva veditabbo. Kasmā pana catūsu āgamesu dīghāgamo paṭhamaṃ saṅgīto, tattha ca sīlakkhandhavaggo paṭhamaṃ nikkhitto, tasmiñca brahmajālasuttaṃ, tatthāpi nidānanti? Nāyamanuyogo katthacipi na pavattati sabbattheva vacanakkamamattaṃ paṭicca anuyuñjitabbato. Apica saddhāvahaguṇattā dīghāgamova paṭhamaṃ saṅgīto. Saddhā hi kusaladhammānaṃ bījaṃ. Yathāha ‘‘saddhā bījaṃ tapo vuṭṭhī’’ti (saṃ. ni. 2.197; su. ni. 77). Saddhāvahaguṇatā cassa heṭṭhā dassitāyeva. Kiñca bhiyyo – katipayasuttasaṅgahatāya ceva appaparimāṇatāya ca uggahaṇadhāraṇādisukhato paṭhamaṃ saṅgīto. Tathā hesa catuttiṃsasuttasaṅgaho, catusaṭṭhibhāṇavāraparimāṇo ca. Sīlakathābāhullato pana sīlakkhandhavaggo paṭhamaṃ nikkhitto. Sīlañhi sāsanassa ādi sīlapatiṭṭhānattā sabbaguṇānaṃ . Tenevāha ‘‘tasmā tiha tvaṃ bhikkhu ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddha’’ntiādi (saṃ. ni. 


我来为您直译这段巴利文：
为了显示按照第一次结集时安排的顺序而进行解释，所以说"其...等等...序分为始"。这里的起始应当按照结集的次序来理解。为什么在四部圣典中长部最先结集，在长部中戒蕴品最先安排，其中又以梵网经最先，而在梵网经中又以序分最先呢？这种追问在任何地方都不会出现，因为在所有情况下都只是依照说法的次序而追问。再者，因为能引生信心的功德，所以长部最先结集。因为信心是善法的种子。如说："信心是种子，苦行是雨水。"长部能引生信心的功德在前面已经说明。更有甚者，因为收录经典数量适中以及篇幅适度，便于受持、忆持等，所以最先结集。因此这部典籍共收录三十四经，计有六十四诵分的篇幅。又因多说持戒之事，所以戒蕴品最先安排。因为戒是教法的开始，是一切功德的基础。所以说："因此，比丘，你应当首先净化善法之始。什么是善法之始？就是清净的戒律。"等等。
我按照原文完整翻译，保持了所有重复内容，对于引文和偈颂也尽量保持对仗形式。文中提到的专有名词我都按照佛教术语来翻译，因为这些都是经典概念而非地名。

5.469). Sīlakkhandhakathābāhullato hi so ‘‘sīlakkhandhavaggo’’ti vutto. Diṭṭhiviniveṭhanakathābhāvato pana suttantapiṭakassa niravasesadiṭṭhivibhajanaṃ brahmajālasuttaṃ paṭhamaṃ nikkhittanti veditabbaṃ. Tepiṭake hi buddhavacane brahmajālasadisaṃ diṭṭhigatāni niggumbaṃ nijjaṭaṃ katvā vibhattasuttaṃ natthi. Nidānaṃ pana paṭhamasaṅgītiyaṃ mahākassapattherena puṭṭhena āyasmatā ānandena desakālādinidassanatthaṃ paṭhamaṃ nikkhittanti. Tenāha ‘‘brahmajālassāpī’’tiādi. Tattha ca ‘‘āyasmatā’’tiādinā desakaṃ niyameti, paṭhamasaṅgītikāleti pana kālanti, ayamattho upari āvi bhavissati.

Paṭhamamahāsaṅgītikathāvaṇṇanā

Idāni ‘‘paṭhamamahāsaṅgītikāle’’ti vacanappasaṅgena taṃ paṭhamamahāsaṅgītiṃ dassento, yassaṃ vā paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmattā taṃ vibhāvento tassā tantiyā āruḷhāyapi idha vacane kāraṇaṃ dassetuṃ ‘‘paṭhamamahāsaṅgīti nāma cesā’’tiādimāha. Ettha hi kiñcāpi…pe… māruḷhāti etena nanu sā saṅgītikkhandhake tantimāruḷhā, kasmā idha puna vuttā, yadi ca vuttā assa niratthakatā, ganthagarutā ca siyāti codanālesaṃ dasseti. ‘‘Nidāna…pe… veditabbā’’ti pana etena nidānakosallatthabhāvato yathāvuttadosatā na siyāti visesakāraṇadassanena pariharati. ‘‘Paṭhamamahāsaṅgīti nāma cesā’’ti ettha ca-saddo īdisesu ṭhānesu vattabbasampiṇḍanattho. Tena hi paṭhamamahāsaṅgītikāle vuttaṃ nidānañca ādi, esā ca paṭhamamahāsaṅgīti nāma evaṃ veditabbāti imamatthaṃ sampiṇḍeti. Upaññāsattho vā ca-saddo, upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna aparaṃ vattumārabhantānaṃ ca-saddapayogo. Yaṃ pana vajirabuddhittherena vuttaṃ ‘‘ettha ca-saddo atirekattho, tena aññāpi atthīti dīpetī’’ti (vajira ṭī. bāhiranidānakathāvaṇṇanā), tadayuttameva. Na hettha ca-saddena tadattho viññāyati. Yadi cettha tadatthadassanatthameva ca-kāro adhippeto siyā, evaṃ sati so na kattabboyeva paṭhamasaddeneva aññāsaṃ dutiyādisaṅgītīnampi atthibhāvassa dassitattā. Dutiyādimupādāya hi paṭhamasaddapayogo dīghādimupādāya rassādisaddapayogo viya. Yathāpaccayaṃ tattha tattha desitattā, paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, etena taṃ taṃ sikkhāpadānaṃ, taṃtaṃsuttānañca ādipariyosānesu, antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikārakavacanaṃ saṅgahitaṃ hoti. Mahāvisayattā, pūjitattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti. Kiñcāpīti anuggahattho, tena pāḷiyampi sā saṅgītimāruḷhāvāti anuggahaṃ karoti, evampi tatthāruḷhamattena idha sotūnaṃ nidānakosallaṃ na hotīti pana-saddena aruciyatthaṃ dasseti. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tasmiṃ kosallaṃ, tadatthāyāti attho.



我来直译这段巴利文：
由于主要讲述戒蕴，所以称为"戒蕴品"。由于是辨析见解的论述，应当知道《梵网经》作为经藏中完整阐释诸见的经典被置于第一。因为在三藏佛语中，没有像《梵网经》那样彻底清晰地分析诸见的经典。而序分是在第一次结集时，由大迦叶长老询问，阿难尊者为显示说法时地等而首先诵出。因此说"乃至《梵网经》"等。其中以"尊者"等来确定说法者，而"第一次结集时"则确定时间，这个意思将在后文明显显示。
第一次大结集之论述
现在，因"第一次大结集时"这句话之缘，为显示那第一次大结集，或因想要依照第一次大结集中诵出的次第作注释，为说明这里叙述已入结集的传承的原因而说"这就是所谓第一次大结集"等。这里虽然...等...已入，以此表明"那结集不是已在《律藏·犍度品》中入传承了吗？为什么这里又说？如果又说就会无意义和文字冗长"这样的质疑。而"序分...等...应知"，以此通过显示特殊原因来解释说，由于为了熟悉序分，所以不会有上述过失。这里的"这就是所谓第一次大结集"中的"就"字在这样的场合是总摄应说之义。因此它总摄了"在第一次大结集时所说的序分等，以及这第一次大结集应当如是了知"的意思。或者"就"字表示开始，开始即是句子的起首。这是作者们的惯例，即说了某事后要开始说其他事时使用"就"字。而金刚觉长老所说"这里的'就'字表示增加义，以此显示还有其他的"，这是不恰当的。因为这里的"就"字不表达那个意思。如果这里的"就"字意在表示那个意思，那就不该使用，因为仅用"第一"字就已显示有第二等其他结集的存在。因为"第一"字的使用是相对于第二等，如同"短音"等字的使用是相对于长音等。
结集是将因缘而在彼此处所宣说、施设的分散的法与律集合起来的诵说。由于范围广大且受尊崇，大结集即是大规模的结集，第一次大结集即是首次的大规模结集。"虽然"表示认可，以此认可它也已入圣典传承，但以"然而"字显示不满意之意，即仅以入于彼处并不能使听众熟悉序分。序分是将说法的地点、时间等未知者显示而令人知晓，于此善巧，即是为此之义。


Idāni taṃ vitthāretvā dassetuṃ ‘‘dhammacakkapavattanañhī’’tiādi vuttaṃ. Tattha sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu ‘‘buddho bodheyya’’nti (bu. vaṃ. aṭṭha. abbhantaranidāna 1; cariyā. aṭṭha. pakiṇṇakakathā; udāna aṭṭha. 18) paṭiññāya anulomanato vineyyānaṃ maggaphaluppattihetubhūtā kiriyāva nippariyāyena buddhakiccaṃ nāmāti taṃ sarūpato dassetuṃ ‘‘dhammacakkappavattanañhi…pe… vinayanā’’ti vuttaṃ. Dhammacakkappavattanato pana pubbabhāge bhagavatā bhāsitaṃ suṇantānampi vāsanābhāgiyameva jātaṃ, na sekkhabhāgiyaṃ, na nibbedhabhāgiyaṃ tapussabhallikānaṃ saraṇadānaṃ viya. Esā hi dhammatā, tasmā tameva mariyādabhāvena vuttanti veditabbaṃ. Saddhindriyādi dhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Vuttañhi paṭisambhidāyaṃ –

‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ. Cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40, 41).

Tassa pavattanaṃ tathā. Pavattananti ca pavattayamānaṃ, pavattitanti paccuppannātītavasena dvidhā attho. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ ‘‘dhammacakkapavattanasuttantaṃ desento dhammacakkaṃ pavatteti nāma, aññāsikoṇḍaññattherassa maggaphalādhigatato paṭṭhāya pavattitaṃ nāmā’’ti (saṃ. ni. aṭṭha. 3.5.1081-1088; paṭi. ma. aṭṭha. 2.2.40). Idha pana paccuppannavaseneva attho yutto. Yāvāti paricchedatthe nipāto, subhaddassa nāma paribbājakassa vinayanaṃ antoparicchedaṃ katvāti abhividhivasena attho veditabbo. Tañhi bhagavā parinibbānamañce nipannoyeva vinesīti. Kataṃ pariniṭṭhāpitaṃ buddhakiccaṃ yenāti tathā, tasmiṃ. Katabuddhakicce bhagavati lokanāthe parinibbuteti sambandho, etena buddhakattabbassa kiccassa kassacipi asesitabhāvaṃ dīpeti. Tatoyeva hi bhagavā parinibbutoti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā nāma. Tathā hi sāvakabhāsitaṃ suttaṃ ‘‘buddhabhāsita’’nti vuccati. Sāvakavineyyā ca na tāva vinītā, tasmā ‘‘katabuddhakicce’’ti na vattabbanti? Nāyaṃ doso tesaṃ vinayanupāyassa sāvakesu ṭhapitattā. Tenevāha –

‘‘Na tāvāhaṃ pāpima parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā…pe… uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā sapāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 

我来直译这段巴利文：
现在为详细显示这个，而说"转法轮"等。其中，虽然世尊还有其他能使众生获得无上见、皈依等的行为，但由于符合"佛陀应觉悟(他人)"的誓愿，所以能使所化导者证得道果的行为才是无譬喻的佛事，为显示其本质而说"从转法轮...乃至...调伏"。但在转法轮之前，听闻世尊所说之人也只得到习气分，不得学处分，不得通达分，如给予塔布萨、跋利迦二人皈依一样。这是法性，所以应知那是作为界限而说的。
以信根等法本身因为有转动义故称为轮，即是法轮。或者，轮即是权威，因不离于法故，既是法又是轮，即是法轮。依法、依理而转动也是法轮。如在《无碍解道》中说：
"既转法又转轮故为法轮。既转轮又转法故为法轮。以法而转故为法轮。以法行而转故为法轮"等。
其转动如是。转动即是正在转动，已转动，依现在、过去二分而有意义。关于这点，在注释书中说："宣说转法轮经时称为转动法轮，从阿若憍陈如长老证得道果开始称为已转动。"但这里只适合依现在义理解。"乃至"是表示限定的不变词，应知以"包含调伏须跋陀梨游行者"作为内在限定的意思。因为世尊是在涅槃床上调伏他的。
已作、已完成佛事者即如是，于彼。世间导师世尊已完成佛事而般涅槃，这是关联，以此显示佛应作的事已无余。正因如此世尊才般涅槃。但难道不是被声闻调伏的所化者也称为被世尊调伏吗？如是，声闻所说的经也称为"佛说"。声闻所化导者尚未调伏完毕，所以不应说"已完成佛事"？这不是过失，因为调伏他们的方法已交付声闻们。因此说：
"恶魔啊！我不会般涅槃，直到我的比丘弟子们成为善巧、调伏、无畏、多闻、持法...乃至...当邪说生起时能以法善加降伏，宣说神变法"等。

2.168; udā. 51).

‘‘Kusinārāya’’ntiādinā bhagavato parinibbutadesakālavisesavacanaṃ ‘‘aparinibbuto bhagavā’’ti gāhassa micchābhāvadassanatthaṃ, loke jātasaṃvaddhādibhāvadassanatthañca. Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Kusinārāyanti evaṃ nāmake nagare. Tañhi nagaraṃ kusahatthaṃ purisaṃ dassanaṭṭhāne māpitattā ‘‘kusināra’’nti vuccati, samīpatthe cetaṃ bhummaṃ. Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūte mallarājūnaṃ sālavane. Tañhi sālavanaṃ nagaraṃ pavisitukāmā uyyānato upacca vattanti gacchanti etenāti upavattanaṃ. Yathā hi anurādhapurassa dakkhiṇapacchimadisāyaṃ thūpārāmo, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Yathā ca thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ ‘‘upavattana’’nti vuccati. Apare pana ‘‘taṃ sālavanamupagantvā mittasuhajje apaloketvā nivattanato upavattananti pākaṭaṃ jātaṃ kirā’’ti vadanti. Yamakasālānamantareti yamakasālānaṃ vemajjhe. Tattha kira bhagavato paññattassa parinibbānamañcassa sīsabhāge ekā sālapanti hoti, pādabhāge ekā. Tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. Tasmā ‘‘yamakasālānamantare’’ti vuttaṃ. Apica ‘‘yamakasālā nāma mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbetvā ṭhitasālā’’tipi mahāaṭṭhakathāyaṃ vuttaṃ. Mā iti cando vuccati tassa gatiyā divasassa minitabbato, tadā sabbakalāpāripūriyā puṇṇo eva māti puṇṇamā. Saddavidū pana ‘‘mo sivo candimā cevā’’ti vuttaṃ sakkatabhāsānayaṃ gahetvā okārantampi candimavācaka ma-saddamicchanti. Visākhāya yutto puṇṇamā yatthāti visākhāpuṇṇamo, soyeva divaso tathā, tasmiṃ. Paccūsati timiraṃ vināsetīti paccūso, pati-pubbo usa-saddo rujāyanti hi neruttikā, soyeva samayoti rattiyā pacchimayāmapariyāpanno kālaviseso vuccati, tasmiṃ. Visākhāpuṇṇamadivase īdise rattiyā pacchimasamayeti vuttaṃ hoti.


我来直译这段巴利文：
"在拘尸那罗"等是为了显示世尊般涅槃的地点和时间的特殊说明，为了显示"世尊未般涅槃"这种执着的错误性，以及在世间出生成长等的状态。因此，为了使人性更加明显，大菩萨们在最后一生也娶妻等。
"在拘尸那罗"即在此名城中。因为那城是在看到持草人之处建造，故称"拘尸那罗"，这是处所的位格。"在末罗族的沙罗树林的优婆跋单那"即在那城的优婆跋单那处的末罗王族的沙罗树林。那沙罗树林是想要进城者从园林往上行进的路径，故称优婆跋单那。如同阿努拉陀补罗（今斯里兰卡阿努拉德普勒）城南西方有塔园寺，如是那园林在拘尸那罗城的南西方。如同从塔园寺经南门入城的道路向东行后转向北，如是从园林的沙罗行列向东行后转向北，因此称为"优婆跋单那"。其他人则说："据说因为到了那沙罗树林后看望亲朋好友便返回，所以成为著名的优婆跋单那"。
"在双沙罗树间"即在成对沙罗树的中间。据说在那里为世尊设置的涅槃床的头部有一排沙罗树，脚部有一排。其中在头部附近有一棵幼沙罗树，在脚部有一棵。因此说"在双沙罗树间"。而且在《大注》中也说："所谓双沙罗树是指根、干、枝、叶相互交织而立的沙罗树"。
月亮因测量日子的运行而称为"摩"，当时因圆满一切部分而称为满月。但语法学家们依照梵语"mo sivo candimā ceva"的用法，也接受以"ma"这个以"o"结尾的词来表示月亮。与毗舍佉宿相应的满月之日即是毗舍佉满月日，就是那天，在其时。破除黑暗故为破晓，语源学家们说这是以"pati"为前缀的"usa"词根表示破坏，那就是时分，即是指属于夜晚最后一更的特定时间，在其时。意思是说在毗舍佉满月日这样的夜晚最后时分。


Upādīyate kammakilesehīti upādi, vipākakkhandhā, kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathane anossaṭṭho, idha khandhamaccumāranimmathane ossaṭṭhona sesito, tasmā natthi etissā upādisaṅkhāto seso, upādissa vā sesoti katvā ‘‘anupādisesā’’ti vuccati. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, nibbānañca taṃ sabhāvadhāraṇato dhātu cāti katvā. Nibbutiyā hi kāraṇapariyāyena asaṅkhatadhātu tathā vuccati. Itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Anupādisesatāsaṅkhātaṃ imaṃ pakāraṃ bhūtassa pattassa parinibbutassa bhagavato lakkhaṇe nibbānadhātusaṅkhāte atthe tatiyāti vuttaṃ hoti. Nanu ca ‘‘anupādisesāyā’’ti nibbānadhātuyāva visesanaṃ hoti, na parinibbutassa bhagavato, atha kasmā taṃ bhagavā pattoti vuttoti? Nibbānadhātuyā sahacaraṇato. Taṃsahacaraṇena hi bhagavāpi anupādisesabhāvaṃ pattoti vuccati. Atha vā anupādisesabhāvasaṅkhātaṃ imaṃ pakāraṃ pattāya nibbānadhātuyā lakkhaṇe sañjānanakiriyāya tatiyātipi vattuṃ yujjati. Anupādisesāya nibbānadhātuyāti ca anupādisesanibbānadhātu hutvāti attho. ‘‘Ūnapañcabandhanena pattenā’’ti (pārā. 612). Ettha hi ūnapañcabandhanapatto hutvāti atthaṃ vadanti. Apica nibbānadhātuyā anupādisesāya anupādisesā hutvā bhūtāyātipi yujjati. Vuttañhi udānaṭṭhakathāya nandasuttavaṇṇanāyaṃ ‘‘upaḍḍhullikhitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ vippakatullikhitehi kesehi upalakkhitāti attho’’ti (udā. aṭṭha. 22) esanayo īdisesu. Dhātubhājanadivaseti jeṭṭhamāsassa sukkapakkhapañcamīdivasaṃ sandhāya vuttaṃ, tañca na ‘‘sannipatitāna’’nti etassa visesanaṃ, ‘‘ussāhaṃ janesī’’ti etassa pana visesanaṃ ‘‘dhātubhājanadivase bhikkhūnaṃ ussāhaṃ janesī’’ti ussāhajananassa kālavasena bhinnādhikaraṇavisesanabhāvato. Dhātubhājanadivasato hi purimataradivasesupi bhikkhū sannipatitāti. Atha vā ‘‘sannipatitāna’’nti idaṃ kāyasāmaggivasena sannipatanameva sandhāya vuttaṃ, na samāgamanamattena. Tasmā ‘‘dhātubhājanadivase’’ti idaṃ ‘‘sannipatitāna’’nti etassa visesanaṃ sambhavati, idañca bhikkhūnaṃ ussāhaṃ janesīti ettha ‘‘bhikkhūna’’nti etenapi sambajjhanīyaṃ . Saṅghassa thero saṅghatthero. So pana saṅgho kiṃ parimāṇoti āha ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Saṅghasaddena hi aviññāyamānassa parimāṇassa viññāpanatthamevetaṃ puna vuttaṃ. Saddavidū pana vadanti –

‘‘Samāso ca taddhito ca, vākyatthesu visesakā;

Pasiddhiyantu sāmaññaṃ, telaṃ sugatacīvaraṃ.


我来直译这段巴利文：
被业和烦恼所执取故为余依，即异熟蕴和所作色。而那余依在破坏烦恼、行和死魔时未舍，在此破坏蕴魔和死魔时已舍无余，因此这(涅槃)无有称为余依的余留，或无余依的余留，故称为"无余依"。这里的"涅槃界"是指仅仅寂灭，因为涅槃能持自性故也称为界。因为以寂灭的因缘义，无为界如是称为(涅槃界)。这是表示如是状态的具格用法。意思是说，在已达到、已证得这种称为无余依状态的世尊的标识中，在称为涅槃界的意义上用第三格。
难道"无余依"不是只修饰涅槃界，而不是修饰已般涅槃的世尊，那为什么说世尊证得它呢？因为与涅槃界相随。因为由于与它相随，所以说世尊也证得无余依状态。或者说，在以第三格表示认知作用时，可以说是在称为无余依状态的这种情况下所证得的涅槃界的标识。"以无余依涅槃界"意思是成为无余依涅槃界。如"以未满五缚"中，他们说意思是成为未满五缚。而且"以涅槃界无余依"也可以理解为"成为无余依而存在"。如在《自说经注》的难陀经注中说："'以半剃之发'是表示如是状态的具格用法，意思是以未剃完的头发为特征"，这样的用法就是这种情况。
"在分舍利之日"是指阐明月白半第五日而说，这不是"已集合"的修饰语，而是"生起精进"的修饰语，因为"在分舍利之日为比丘们生起精进"是依精进生起的时间而有不同所属的修饰关系。因为在分舍利日之前的日子里比丘们也已集合。或者"已集合"这里是指依身体完整性的集合而说，不是仅指会合。因此"在分舍利之日"可以是"已集合"的修饰语，这也要与"为比丘们生起精进"中的"比丘们"连接。
僧团的上座为僧团上座。那僧团有多少人呢？说"七十万比丘"。因为这是为了使僧团一词所未表明的数量得以理解而再次说的。语法学家们则说：
"复合词和次生词，是句义中的限定；
但在众所周知中，通用如油与善逝衣。"


Tasmā nāmamattabhūtassa saṅghattherassa visesanatthamevetaṃ puna vuttanti, niccasāpekkhatāya ca edisesu samāso yathā ‘‘devadattassa garukula’’nti. Niccasāpekkhatā cettha saṅghasaddassa bhikkhusatasahassasaddaṃ sāpekkhattepi aññapadantarābhāvena vākye viya apekkhitabbatthassa gamakattā. ‘‘Sattannaṃ bhikkhusatasahassāna’’nti hi etassa saṅghasadde avayavībhāvena sambandho, tassāpi sāmibhāvena therasaddeti. ‘‘Sattannaṃ bhikkhusatasahassāna’’nti ca gaṇapāmokkhabhikkhūyeva sandhāya vuttaṃ. Tadā hi sannipatitā bhikkhū ettakāti gaṇanapathamatikkantā. Tathā hi veḷuvagāme vedanāvikkhambhanato paṭṭhāya ‘‘nacireneva bhagavā parinibbāyissatī’’ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi. Yathāhu –

‘‘Sattasatasahassāni , tesu pāmokkhabhikkhavo;

Thero mahākassapova, saṅghatthero tadā ahū’’ti.

Āyasmā mahākassapo anussaranto maññamāno cintayanto hutvā ussāhaṃ janesi, anussaranto maññamāno cintayanto āyasmā mahākassapo ussāhaṃ janesīti vā sambandho. Mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo. Apica ‘‘mahākassapo’’ti uruvelakassapo nadīkassapo gayākassapo kumārakassapoti ime khuddānukhuddake there upādāya vuccati. Kasmā panāyasmā mahākassapo ussāhaṃ janesīti anuyoge sati taṃ kāraṇaṃ vibhāvento āha ‘‘sattāhaparinibbute’’tiādi. Satta ahāni samāhaṭāni sattāhaṃ. Sattāhaṃ parinibbutassa assāti tathā yathā ‘‘acirapakkanto, māsajāto’’ti, antatthaaññapadasamāsoyaṃ, tasmiṃ. Bhagavato parinibbānadivasato paṭṭhāya sattāhe vītivatteti vuttaṃ hoti, etassa ‘‘vuttavacana’’nti padena sambandho, tathā ‘‘subhaddena vuḍḍhapabbajitenā’’ti etassapi. Tattha subhaddoti tassa nāmamattaṃ, vuḍḍhakāle pana pabbajitattā ‘‘vuḍḍhapabbajitenā’’ti vuttaṃ, etena subhaddaparibbājakādīhi taṃ visesaṃ karoti. ‘‘Alaṃ āvuso’’tiādinā tena vuttavacanaṃ nidasseti. So hi sattāhaparinibbute bhagavati āyasmatā mahākassapattherena saddhiṃ pāvāya kusināraṃ addhānamaggapaṭipannesu pañcamattesu bhikkhusatesu avītarāge bhikkhū antarāmagge diṭṭhaājīvakassa santikā bhagavato parinibbānaṃ sutvā pattacīvarāni chaḍḍetvā bāhā paggayhaṃ nānappakāraṃ paridevante disvā evamāha.



我来为您直译这段巴利文：
因此，这是为了修饰仅仅作为名字存在的僧团长老而再次说的，就像在"天授的尊师"这样的情况下，由于需要持续依赖关系而形成复合词。这里虽然"僧团"一词与"十万比丘"一词有依赖关系，但因为没有其他词介入，如同在句子中那样，所依赖的意思是可以理解的。因为"七十万比丘"这个词与"僧团"一词形成整体与部分的关系，而这又与"长老"一词形成所有关系。"七十万比丘"是指僧团中的领袖比丘们。当时聚集的比丘数量确实超出了计数范围。因此，从竹园村（Veḷuvagāma）抑制病痛开始，听闻"世尊不久将要涅槃"后，从各处前来的比丘中没有一个离开的。如诗所说：
"七十万比丘中，其中最上首比丘；
长老大迦叶尊，当时为僧团上首。"
具寿大迦叶回忆、思量、考虑而生起精进，或者说具寿大迦叶回忆、思量、考虑时生起精进，这样理解其关系。因具足广大戒蕴等功德而称为大迦叶。又"大迦叶"是相对优楼频螺迦叶、那提迦叶、伽耶迦叶、童子迦叶等小长老们而言的。
若问为何具寿大迦叶生起精进，为说明其原因而说"七日涅槃后"等。七日聚集为七日。于七日涅槃者，犹如"刚离开的、出生一月的"，这是以后词为主的复合词。是说从世尊涅槃之日起过了七日，这与"所说之语"一词相关联，同样"须跋陀老年出家者"也是。其中须跋陀只是他的名字，因为是在老年时出家，所以称为"老年出家者"，由此将他与须跋陀游方者等区别开来。以"够了，贤友"等话展示他所说的话。即在世尊涅槃七日后，当具寿大迦叶长老与约五百位比丘从波婆城（Pāvā）往拘尸那罗城（Kusināra）行进时，看见未离贪欲的比丘们从一位游方外道处听闻世尊涅槃的消息后，丢弃衣钵，举臂各种方式悲叹，他如此说道。


Kasmā pana so evamāhāti? Bhagavati āghātena. Ayaṃ kireso khandhake āgate ātumāvatthusmiṃ (mahāva. 303) nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ gacchante ‘‘bhagavā āgacchatī’’ti sutvā ‘‘āgatakāleyāgudānaṃ karissāmī’’ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca ‘‘bhagavā kira tātā ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi, gacchatha tumhe tātā, khurabhaṇḍaṃ ādāya nāḷiyā vā pasibbakena vā anugharakaṃ āhiṇḍatha, loṇampi telampi taṇḍulampi khādanīyampi saṃharatha, bhagavato āgatassa yāgudānaṃ karissāmī’’ti. Te tathā akaṃsu. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantetvā ‘‘hatthakammamattaṃ me dethā’’ti hatthakammaṃ yācitvā ‘‘kiṃ bhante karomā’’ti vutte ‘‘idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhāpetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma atthi, taṃ sabbaṃ pavisati. Kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.

Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumābhimukho pāyāsi. Atha tassa ārocesuṃ ‘‘bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā’’ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇaṃ jāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhapetvā vanditvā ‘‘paṭiggaṇhātu me bhante bhagavā yāgu’’nti āha. Tato ‘‘jānantāpi tathāgatā pucchantī’’ti khandhake (mahāva. 304) āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādānasikkhāpadaṃ, khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā ‘‘anekakappakoṭiyo bhikkhave bhojanaṃ pariyesanteheva vītināmitā , idaṃ pana tumhākaṃ akappiyaṃ, adhammena uppannaṃ bhojanaṃ imaṃ paribhuñjitvā anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā’’ti vatvā bhikkhācārābhimukho agamāsi, ekabhikkhunāpi na kiñci gahitaṃ. Subhaddo anattamano hutvā ‘‘ayaṃ sabbaṃ jānāmī’’ti āhiṇḍati, sace na gahetukāmo pesetvā ārocetabbaṃ assa, pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya, idañca mama yāvajīvaṃ pariyattaṃ assa, sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayha’’nti bhagavati āghātaṃ bandhitvā dasabale dharamāne kiñci vattuṃ nāsakkhi. Evaṃ kirassa ahosi ‘‘ayaṃ uccā kulā pabbajito mahāpuriso, sace kiñci dharantassa vakkhāmi, mamaṃyeva santajjessatī’’ti.

Svāyaṃ ajja mahākassapattherena saddhiṃ gacchanto ‘‘parinibbuto bhagavā’’ti sutvā laddhassāso viya haṭṭhatuṭṭho evamāha. Thero pana taṃ sutvā hadaye pahāraṃ viya, matthake patitasukkhāsaniṃ viya (sukkhāsani viya dī. ni. aṭṭha. 

我来为您直译这段巴利文：
为何他要这样说呢？是因为对世尊怀有嫌恨。据《犍度》中阿荼摩（Ātumā）事缘（律藏大品303）记载，此人原是一位理发师，年老才出家。当世尊与一千二百五十位比丘从拘尸那罗城出发前往阿荼摩时，他听闻"世尊来了"，就想"等他来时我要供养粥"，便对两个还处在沙弥地位的儿子说："孩子们，听说世尊与一千二百五十位大比丘僧团一起来阿荼摩，你们去吧，带着理发工具，或用竹筒或用布袋挨家挨户走动，收集盐、油、米和硬食，等世尊来时我要供养粥。"他们照做了。
当世尊来到阿荼摩并进入谷仓时，须跋陀在傍晚时分去到村门口，召集人们说："请给我一些帮工"，在请求帮工时，人们问："尊者，我们该做什么？"他说"拿这个那个"，让他们拿来所有用具，在精舍里造灶，自己穿上一件黑色袈裟，披上同样的衣服，整夜来回走动说"做这个，做那个"，花费了十万钱准备了可饮用粥和蜜团。所谓可饮用粥是指吃完后可以喝的粥，其中包含了酥油、蜂蜜、糖浆、鱼肉、花果汁等一切可食用之物。它带有芳香气味，适合想玩耍的人涂抹头部。
于是世尊在清晨做完身体清洁，由比丘僧团围绕准备去托钵，朝阿荼摩方向出发。这时有人告诉他说："世尊进村托钵，你为谁准备粥？"他就穿着那些黑色袈裟，一手拿着长柄勺和汤匙，像梵天那样右膝着地顶礼说："请世尊接受我的粥。"然后，如《犍度》（律藏大品304）所说"如来虽然知道也会询问"，世尊询问并听闻后，呵责那位老年出家者，并针对此事制定了两条学处：关于不应受持非法物和不应携带理发工具。世尊说："诸比丘，你们寻求食物已经度过了无数俱胝劫，但这个对你们来说是不适宜的，这是非法所得的食物，食用此物将导致投生恶道数千次。走开，不要接受。"说完便朝托钵方向走去，没有一位比丘接受任何东西。
须跋陀心生不满："这人自以为什么都知道。如果不想接受应该派人来告诉我，熟食最多也就能保存七天，这些本可以供我终身受用，现在全被他毁了，他是想害我。"就这样对世尊结下怨恨。但在如来在世时不敢说什么。据说他这样想："这人出身高贵家族，是大人物，如果我在他在世时说什么，他一定会呵斥我。"
如今他与大迦叶长老同行时，听闻"世尊涅槃"，就像得到安慰似的欢喜雀跃地说出这样的话。长老听到这话，就像心被击中，如同晴天霹雳一般。

3.232) maññi, dhammasaṃvego cassa uppajji ‘‘sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahuṃ mahantaṃ pāpaṃ kasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sāsanaṃ osakkāpetu’’nti.

Tato thero cintesi ‘‘sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsetvā chārikāya okirāpetvā nīharāpessāmi, manussā ‘samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī’ti amhākaṃ dosaṃ dassessanti, adhivāsemi tāva. Bhagavatā hi desitadhammo asaṅgahitapuppharāsisadiso, tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti, sutte eko dve pañhāvārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma, tasmā dhammavinayasaṅgahaṃ karissāmi, evaṃ sati daḷhasuttena saṅgahitapupphāni viya ayaṃ dhammavinayo niccalo bhavissati. Etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi (saṃ. ni. 2.149, 150, 151) upasampadaṃ akāsi, kāyato cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candopamapaṭipadaṃ kathento maññeva sakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanaratanaṃ paṭicchāpesi, mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vaḍḍhiṃ mā alattha, yāva adhammo na dippati, dhammo na paṭibāhiyyati, avinayo na dippati, vinayo na paṭibāhiyyati, adhammavādino na balavanto honti, dhammavādino na dubbalā honti, avinayavādino na balavanto honti, vinayavādino na dubbalā honti, tāva dhammañca vinayañca saṅgāyissāmi, tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiye kathessanti, athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phīttañca bhavissatī’’ti cintetvā so ‘‘evaṃ nāma mayhaṃ cittaṃ uppanna’’nti kassacipi anārocetvā bhikkhusaṅghaṃ samassāsetvā atha pacchā dhātubhājanadivase dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Tena vuttaṃ ‘‘āyasmā mahākassapo sattāhaparinibbute…pe… dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesī’’ti.

Tattha alanti paṭikkhepavacanaṃ, na yuttanti attho. Āvusoti paridevante bhikkhū ālapati. Mā socitthāti citte uppannabalavasokena mā sokamakattha. Mā paridevitthāti vācāya mā vilāpamakattha. ‘‘Paridevanaṃ vilāpo’’ti hi vuttaṃ. Asocanādīnaṃ kāraṇamāha ‘‘sumuttā’’tiādinā. Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, smāvacanassa vā nābyappadeso. ‘‘Upaddutā’’ti pade pana kattari tatiyāvasena sambandho. Ubhayāpekkhañhetaṃ padaṃ. Upaddutā ca homāti taṃkālāpekkhavattamānavacanaṃ, ‘‘tadā’’ti seso. Atītatthe vā vattamānavacanaṃ, ahumhāti attho. Anussaranto dhammasaṃvegavaseneva, na pana kodhādivasena. Dhammasabhāvacintāvasena hi pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Vuttañhetaṃ –

‘‘Sabbasaṅkhatadhammesu, ottappākārasaṇṭhitaṃ;

Ñāṇamohitabhārānaṃ, dhammasaṃvegasaññita’’nti. (sārattha. ṭī. 

我来为您直译这段巴利文：
（如同《清净道论复注》3.232所说），他生起了法的悚惧："世尊涅槃才七天，如今他金色的身体还在，在世尊费尽辛劳建立的教法中，如此迅速地出现了这样大的罪恶、污垢和刺。这个恶人如果继续增长，还会得到其他类似的同伴，足以使教法衰退。"
于是长老思考："如果我现在就让这个老人穿上破布，涂上灰尘把他赶走，人们会说'乔达摩沙门的身体还在时，弟子们就已经争吵'，从而指责我们的过失，所以我暂且忍耐。因为世尊所教导的法就像未被收集的花堆，就像被风吹散的花朵四处飘散一样，随着时间流逝，在这样的人的影响下，戒律会失去一两条学处，经典会失去一两个问答，论藏会失去一两个界，这样逐渐地，一旦根本毁坏，我们就会像恶鬼一样。因此我要结集法与律，这样一来，法与律就会像被坚固的线串起的花朵一样稳固。正是为了这个目的，世尊曾亲自前来迎接我三俱卢舍，以三个教诫（相应部2.149-151）为我授具足戒，亲自为我更换衣服，在空中挥手说月喻行道时以我为见证，三次将整个教法宝藏托付给我。像我这样的比丘还在时，不该让这个恶人在教法中增长，在非法不炽盛、正法不被排斥、非律不炽盛、律不被排斥、非法说者不强大、正法说者不羸弱、非律说者不强大、律说者不羸弱之前，我要结集法与律。这样比丘们各自掌握自己的份额后就能讨论什么是如法与不如法，那时这个恶人自然会受到制裁，再也无法抬头，教法就会兴盛繁荣。"他这样思考后，没有向任何人提及"我生起了这样的想法"，而是安慰比丘僧团，然后在分配舍利的那天，为了结集法与律而激发比丘们的热忱。因此说："具寿大迦叶在世尊涅槃七日后......为了结集法与律而激发比丘们的热忱。"
其中，"够了"是否定语，意思是"不应该"。"贤友"是在称呼悲泣的比丘们。"不要忧愁"是说不要因内心生起的强烈悲伤而忧愁。"不要悲泣"是说不要用言语哀叹。因为说"悲泣就是哀叹"。以"我们很好地解脱"等说明不应忧愁等的理由。"被那大沙门"是工具格的表达，或者是从格的省略形式。而在"困扰"一词中，是以作格的方式连接。这个词涉及两方面。"我们被困扰"是针对当时的现在时态，省略了"那时"。或者是用现在时态表达过去义，意思是"我们曾经被困扰"。回忆是出于法的悚惧，而不是出于愤怒等。因为依法性思维而生起的具有愧惧的智慧就是法的悚惧。如说：
"对一切有为法，以愧惧行相住，
智者除去重担，名为法的悚惧。"（《心义灯注》）

1.paṭhamamahāsaṅgītikathāvaṇṇanā);

Aññaṃ ussāhajananakāraṇaṃ dassetuṃ ‘‘īdisassā’’tiādi vuttaṃ. Tattha īdisassa ca saṅghasannipātassāti sattasatasahassagaṇapāmokkhattherappamukhagaṇanapathātikkantasaṅghasannipātaṃ sandhāya vadati. ‘‘Ṭhānaṃ kho panetaṃ vijjatī’’tiādināpi aññaṃ kāraṇaṃ dasseti. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu. Khoti avadhāraṇe. Panāti vacanālaṅkāre, etaṃ ṭhānaṃ vijjateva, no na vijjatīti attho. Kiṃ pana tanti āha ‘‘yaṃ pāpabhikkhū’’tiādi. Yanti nipātamattaṃ, kāraṇaniddeso vā, yena ṭhānena antaradhāpeyyuṃ, tadetaṃ ṭhānaṃ vijjatiyevāti. Pāpena lāmakena icchāvacarena samannāgatā bhikkhū pāpabhikkhū. Atīto satthā ettha, etassāti vā atītasatthukaṃ yathā ‘‘bahukattuko’’ti. Padhānaṃ vacanaṃ pāvacanaṃ. Pā-saddo cettha nipāto ‘‘pā eva vutyassā’’tiādīsu viya. Upasaggapadaṃ vā etaṃ, dīghaṃ katvā pana tathā vuttaṃ yathā ‘‘pāvadatī’’tipi vadanti. Pakkhanti alajjipakkhaṃ. ‘‘Yāva cā’’tiādinā saṅgītiyā sāsanaciraṭṭhitikabhāve kāraṇaṃ, sādhakañca dasseti. ‘‘Tasmā’’ti hi padamajjhāharitvā ‘‘saṅgāyeyya’’nti padena sambandhanīyaṃ.

Tattha yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjipuggalesu tiṭṭhati. Parinibbānamañcake nipannena bhagavatā mahāparinibbānasutte (dī. ni. 2.216) vuttaṃ sandhāya ‘‘vuttañheta’’ntiādimāha. Hi-saddo āgamavasena daḷhijotako. Desito paññattoti dhammopi desito ceva paññatto ca. Suttābhidhammasaṅgahitassa hi dhammassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ vineyyasantāne ṭhapanaṃ paññāpanaṃ. Vinayopi desito ceva paññatto ca. Vinayatantisaṅgahitassa hi atthassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ, tasmā kammadvayampi kiriyādvayena sambajjhanaṃ yujjatīti veditabbaṃ.

Soti so dhammo ca vinayo ca. Mamaccayenāti mama accayakāle. ‘‘Bhummatthe karaṇaniddeso’’ti hi akkharacintakā vadanti. Hetvatthe vā karaṇavacanaṃ, mama accayahetu tumhākaṃ satthā nāma bhavissatīti attho. Vuttañhi mahāparinibbānasuttavaṇṇanāyaṃ ‘‘mayi parinibbute tumhākaṃ satthukiccaṃ sādhessatī’’ti (dī. ni. aṭṭha. 2.216). Lakkhaṇavacanañhettha hetvatthasādhakaṃ yathā ‘‘nette ujuṃ gate satī’’ti (a. ni. 4.70; netti. 

我来为您直译这段巴利文：
第一次大结集故事注释：
为显示另一激发热忱的原因而说"如此"等。其中"如此的僧团集会"是指以七十万上首长老为首的超出计数的僧团集会。以"此事是可能的"等显示另一个原因。"处"是指果报依此而住的因。"确实"是表示确定。"又"是修饰语，意思是这种情况确实存在，并非不存在。
什么是这种情况呢？说"恶比丘们"等来解释。"yaṃ"是虚词，或表示原因，即以此因缘会使教法消失，这种情况确实存在。恶比丘是指具有邪恶、低劣、随欲行的比丘。"过去师教"是指已逝去的导师的教法，如"多作者"。"圣言"是指主要的言教。这里的"pā"是虚词，如"pā eva vutyassa"等中的用法。或是前缀，但延长发音而如此说，有人也说成"pāvadati"。"派系"是指无惭愧者的派系。
以"乃至"等显示结集对教法久住的原因和证明。应补充"因此"一词与"应结集"相连。
其中"只要法与律住世"是指法与律在具惭愧的人中存续的时间。"因为这样说"等是指世尊在涅槃床上在《大般涅槃经》（长部2.216）中所说。"hi"字表示通过传承而加强语气。"已说已制定"是指法也已说已制定。对经藏和论藏所摄之法的宣说和开示是"说"，对其以种种方式使知、安立于所化众生相续中是"制定"。律也已说已制定。对律藏所摄义理的宣说和开示是"说"，对其以种种方式使知、无疑地安立是"制定"，因此应知两种作业都与两种行为相应。
"那个"是指那个法与律。"我去后"是指我去世时。文字学家说："是处格的工具表示。"或是表示原因的工具格，意思是因我去世而它将成为你们的导师。因为在《大般涅槃经注》中说："在我涅槃后，它将履行你们导师的职责。"（长部注2.216）这里的相表达是成就原因义，如"当眼睛端直时"（增支部4.70；导论）。

10.90, 93). Idaṃ vuttaṃ hoti – mayā vo ṭhiteneva ‘‘idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ, ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ gaṇassa, ayaṃ saṅghassa santike vuṭṭhātī’’ti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena otiṇṇavatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo mahāvinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato. Ṭhiteneva ca mayā ‘‘ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo’’ti tena tena vineyyānaṃ ajjhāsayānurūpena pakārena ime sattatiṃsa bodhipakkhiyadhamme vibhajitvā vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato, ṭhiteneva ca mayā ‘‘ime pañcakkhandhā (dī. ni. aṭṭha. 2.216), dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni. Tatrāpi ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā’’ti ime dhamme vibhajitvā vibhajitvā abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā. Iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsa vassāni bhāsitaṃ lapitaṃ ‘‘tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānī’’ti evaṃ mahappabhedaṃ hoti. Imāni caturāsīti dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyissāmi, ahañca panidāni ekova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissanti ovādānusāsanakiccassa nipphādanatoti.

Sāsananti pariyattipaṭipattipaṭivedhavasena tividhampi sāsanaṃ, nippariyāyato pana sattatiṃsa bodhipakkhiyadhammā. Addhānaṃ gamitumalanti addhaniyaṃ, addhānagāmi addhānakkhamanti attho. Ciraṃ ṭhiti etassāti ciraṭṭhitikaṃ. Idaṃ vuttaṃ hoti – yena pakārena idaṃ sāsanaṃ addhaniyaṃ, tatoyeva ca ciraṭṭhitikaṃ bhaveyya, tena pakārena dhammañca vinayañca yadi panāhaṃ saṅgāyeyyaṃ, sādhu vatāti.

Idāni sammāsambuddhena attano kataṃ anuggahavisesaṃ samanussaritvā cintanākārampi dassento ‘‘yañcāhaṃ bhagavatā’’tiādimāha. Tattha ‘‘yañcāha’’nti etassa ‘‘anuggahito, pasaṃsito’’ti etehi sambandho. Yanti yasmā, kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito, pasaṃsito’’ti ettha anuggahaṇaṃ, pasaṃsanañca parāmasati. ‘‘Dhāressasī’’tiādikaṃ pana vacanaṃ bhagavā aññatarasmiṃ rukkhamūle mahākassapattherena paññattasaṅghāṭiyaṃ nisinno taṃ saṅghāṭiṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Vuttañhetaṃ kassapasaṃyutte (saṃ. ni. 


我来帮您直译这段巴利文：
10.90, 93
这些是所说的 - 我站立着对你们说:"这是轻罪,这是重罪,这是可忏悔的,这是不可忏悔的,这是世间罪,这是规定罪,这些罪在个人面前忏悔,这些在僧团面前忏悔,这些在僧伽面前忏悔。"基于七种罪聚不可违背的原则,对于已生起的事项,我已宣说了包含章节和附随部分的两部分戒律,即大律。在我般涅槃后,整个律藏将完成对你们的导师职责,因为它通过区分应做与不应做来教导"这是你们应该做的,这是你们不应该做的"。
我站立着对你们说:"这是四念处、四正勤、四神足、五根、五力、七觉支、八圣道分",我根据不同根机众生的意愿,反复分别解说这三十七道品,宣说了经藏。在我般涅槃后,整个经藏将完成对你们的导师职责,因为它随顺各种根性教导正确的修行。
我站立着说:"这是五蕴、十二处、十八界、四圣谛、二十二根、九因、四食、七触、七受、七想、七思、七心。其中有这么多是欲界法,这么多是色界法,这么多是无色界法,这么多是有为法,这么多是无为法,这么多是世间法,这么多是出世间法。"我反复分别解说这些法,宣说了论藏。在我般涅槃后,整个论藏将完成对你们的导师职责,因为通过蕴等的分别能带来对四圣谛的证悟。
如是,从证悟直至般涅槃的四十五年间所说的一切,可分为"三藏、五部、九分教、八万四千法蕴"等众多部分。这八万四千法蕴将住世,只有我将般涅槃。现在只有我在教导和指导,在我般涅槃后,这八万四千佛将教导和指导你们,完成教导和指导的任务。
教法是指教理、修行、证悟三种教法,但从无比喻的意义来说就是三十七道品。能够长久维持的称为持久,意思是能够长期行进、能够长期维持。有长期住世性的称为长住。这是所说的意思 - 如果我以使教法持久并因此而长住的方式来结集法和律,那就太好了。
现在为了显示忆念世尊对自己所作特殊摄受时的思维方式,他说"我被世尊..."等。其中"我被"与"摄受、赞叹"相连。"我被"意为因为,或者是指代动作,由此指代"摄受、赞叹"中的摄受和赞叹。至于"你将受持"等言语,是世尊在某棵树下,坐在大迦叶尊者铺设的僧伽梨衣上,以莲花色般的手掌轻轻抚摸那件僧伽梨衣时所说。这在迦叶相应中说道。

2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –

‘‘Atha kho āvuso bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami, atha khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ ‘idha bhante bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti . Nisīdi kho āvuso bhagavā paññatte āsane, nisajja kho maṃ āvuso bhagavā etadavoca ‘mudukā kho tyāyaṃ kassapa paṭapilotikānaṃ saṅghāṭī’ti. Paṭiggaṇhātu me bhante bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyāti. Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlāni nibbasanānīti. Dhāressāmahaṃ bhante bhagavato sāṇāni paṃsukūlāni nibbasanānīti. So khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ, ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajji’’nti (saṃ. ni. 

2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –


2.154.大迦叶长老对阿难长老所说：
"贤友，那时世尊从道路转往一棵树下。贤友，我将破布僧伽梨叠成四层铺设后，对世尊如此说道：'世尊请坐于此处，这将为我带来长久的利益和快乐。'贤友，世尊便坐在铺设好的座位上。坐下后，贤友，世尊对我说：'迦叶啊，这破布僧伽梨很柔软。'世尊，请接受我的破布僧伽梨，出于慈悲。'迦叶，你愿意穿着我这粗麻的粪扫衣吗？''世尊，我愿意穿着世尊的粗麻粪扫衣。'贤友，于是我将破布僧伽梨献给世尊，而我则接受了世尊的粗麻粪扫衣。"

2.154).

Tattha mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā pana bhagavā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, ‘kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanakaṃ karissatī’’ti attano naṃ ṭhāne ṭhapesi, evaṃ bhikkhū kassapassa sussusitabbaṃ maññissantī’’ti tasmā evamāha. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhe gaṇhathā’’ti vacanaṃ cārittameva, tasmā ‘‘paṭiggaṇhātu me bhante bhagavā’’ti āha.

Dhāressasipana me tvaṃ kassapāti kassapa tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāsaṃ taṭataṭāyi, cakkavāḷe devatā sādhukāraṃ adaṃsu, imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasīti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ bhante’’ti āha. Paṭipajjinti paṭipannosiṃ. Evaṃ pana cīvaraparivattanaṃ katvā therena pārupitacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.

Sāṇāni paṃsukūlānīti matakaḷevaraṃ pariveṭhetvā chaḍḍitāni tumbamatte kimī papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ettha ca kiñcāpi ekameva taṃ cīvaraṃ, anekāvayavattā pana bahuvacanaṃ katanti majjhimagaṇṭhipade vuttaṃ. Cīvare sādhāraṇaparibhogenāti ettha attanā sādhāraṇaparibhogenāti atthassa viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā ‘‘attanā’’ti na vuttaṃ. ‘‘Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlānī’’ti (saṃ. ni. 

2.154.其中"你这个很柔软"是"你的这个很柔软"的意思。为何世尊这样说呢？是因为想要与长老交换袈裟。为何想要交换呢？是因为想要让长老继承自己的地位。难道没有舍利弗和目犍连吗？有的，但他这样想："这些人活不长了，而迦叶将活一百二十岁，在我入灭后，他将住在七叶窟，结集法与律，使我的教法延续五千年。"因此让他继承自己的地位，这样比丘们会认为应当听从迦叶。所以这样说。而长老因为知道赞叹衣钵时说"你拿这个吧"是惯例，所以说"世尊请接受我的"。
"迦叶，你愿意穿着吗"是说："迦叶，你能穿这些穿旧了的粪扫衣吗？"这不是指体力，而是指完成修行。这里的意思是：我这件衣，是被一个叫富兰那的女奴穿过后丢弃在乱葬岗的，我进入墓地，抖掉满布其上如酒杯大小的虫子，立于大圣种法中拾得。我拾得这件衣的那天，十万个世界的大地发出巨响震动，天空雷鸣，诸天神赞叹。比丘取得这件衣，应当成为生来即行粪扫衣法、林居法、一坐食法、次第乞食法者，你能让自己配得上这件衣吗？长老虽有五头象的力量，但不考虑这点，只因想要完成这修行，愿意让自己配得上善逝的衣，所以说"世尊，我愿意穿"。"接受"是指已经接受。这样交换衣服后，长老穿的衣世尊穿上，世尊的衣长老穿。那时大地震动直至海边。
"粗麻粪扫衣"是指包裹遗体后丢弃的，抖掉如酒杯大小的虫后拾得的，由粗麻制成的粪扫衣。"穿着"是指已完成穿着之用，意即已经穿旧。这里虽然只是一件衣，但因有多个部分，所以用复数，如中部注疏中所说。关于"以衣共同使用"，因为能理解是"自己共同使用"的意思，且已理解的词不必再说，所以没说"自己"。"迦叶，你愿意穿着我这粗麻的粪扫衣吗？"

2.154) hi vuttattā ‘‘attanāva sādhāraṇaparibhogenā’’ti viññāyati, nāññena. Na hi kevalaṃ saddatoyeva sabbattha atthanicchayo, atthapakaraṇādināpi yebhuyyena atthassa niyamitattā. Ācariyadhammapālattherena panettha evaṃ vuttaṃ ‘‘cīvare sādhāraṇaparibhogenāti ettha ‘attanā samasamaṭṭhapanenā’ti idha vuttaṃ attanā – saddamānetvā ‘cīvare attanā sādhāraṇaparibhogenā’ti yojetabbaṃ.

Yassa yena hi sambandho, dūraṭṭhampi ca tassa taṃ;

Atthato hyasamānānaṃ, āsannattamakāraṇanti.

Atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ. Ekassāpi hi karaṇaniddesassa sahādiyogakattutthajotakattasambhavato’’ti. Samānaṃ dhāraṇametassāti sādhāraṇo, tādiso paribhogoti sādhāraṇaparibhogo, tena. Sādhāraṇaparibhogena ca samasamaṭṭhapanena ca anuggahitoti sambandho.

Idāni –

‘‘Ahaṃ bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi, kassapopi bhikkhave yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’’tiādinā (saṃ. ni. 2.152) –

Navānupubbavihārachaḷabhiññāpabhede uttarimanussadhamme attanā samasamaṭṭhapanatthāya bhagavatā vuttaṃ kassapasaṃyutte (saṃ. ni. 2.151) āgataṃ pāḷimimaṃ peyyālamukhena, ādiggahaṇena ca saṅkhipitvā dassento āha ‘‘ahaṃ bhikkhave’’tiādi.

Tattha yāvadeti yāvadeva, yattakaṃ kālaṃ ākaṅkhāmi, tattakaṃ kālaṃ viharāmīti attho. Tatoyeva hi majjhimagaṇṭhipade, cūḷagaṇṭhipade ca ‘‘yāvadeti yāvadevāti vuttaṃ hotī’’ti likhitaṃ. Saṃyuttaṭṭhakathāyampi ‘‘yāvade ākaṅkhāmīti yāvadeva icchāmī’’ti (saṃ. ni. aṭṭha. 1.

2.154.因为说了"你愿意穿着我这粗麻的粪扫衣吗？"，所以可以理解为"以自己共同使用"，而不是其他。因为不仅仅从字面就能在所有情况下决定意思，大多数情况下意思是由上下文等来限定的。而阿阇黎法护长老对此如此说："关于'以衣共同使用'，这里应把'自己'一词带入，解释为'以衣自己共同使用'。
若此与彼相关连，即使远处亦属彼；
义理若不相符合，靠近也非其因由。"
或者应理解为"被世尊以与世尊衣共同使用而摄受"。因为即使是单一的工具格，也可能表示包含等的施作者义。共同持有此者为共同，如是使用为共同使用，以此。应理解为以共同使用和平等安立而摄受。
现在：
"诸比丘，我随意欲时，离开诸欲，离开不善法，具有寻、伺，由离生起喜、乐，成就并安住于初禅。诸比丘，迦叶也随意欲时，离开诸欲，离开不善法，具有寻、伺，由离生起喜、乐，成就并安住于初禅。"等等-
为了在九次第定、六神通等殊胜人法上平等安立，世尊在迦叶相应中所说的经文，以省略方式，以"等"字略说而显示说："诸比丘"等。
其中"随意"即"随意欲"，意思是我想要多长时间，就能安住多长时间。因此在中部注疏和小注疏中写道："随意即随意欲的意思。"在相应部注释中也说："随意欲即随意想要。"

2.152) attho vutto. Tathā hi tattha līnatthapakāsaniyaṃ ācariyadhammapālattherena ‘‘yāvadevāti iminā samānatthaṃ ‘yāvade’ti idaṃ pada’’nti vuttaṃ. Potthakesu pana katthaci ‘‘yāvadevā’’ti ayameva pāṭho dissati. Api ca yāvadeti yattakaṃ samāpattivihāraṃ viharituṃ ākaṅkhāmi, tattakaṃ samāpattivihāraṃ viharāmīti samāpattiṭṭhāne, yattakaṃ abhiññāvohāraṃ voharituṃ ākaṅkhāmi, tattakaṃ abhiññāvohāraṃ voharāmīti abhiññāṭhāne ca saha pāṭhasesena attho veditabbo. Ācariyadhammapālattherenāpi tadevatthaṃ yathālābhanayena dassetuṃ ‘‘yattake samāpattivihāre, abhiññāvohāre vā ākaṅkhanto vihārāmi ceva voharāmi ca, tathā kassapopīti attho’’ti vuttaṃ. Apare pana ‘‘yāvadeti ‘yaṃ paṭhamajjhānaṃ ākaṅkhāmi, taṃ paṭhamajjhānaṃ upasampajja vihārāmī’tiādinā samāpattiṭṭhāne, iddhividhābhiññāṭhāne ca ajjhāharitassa ta-saddassa kammavasena ‘yaṃ dibbasotaṃ ākaṅkhāmi, tena dibbasotena sadde suṇāmī’tiādinā sesābhiññāṭhāne karaṇavasena yojanā vattabbā’’ti vadanti. Vivicceva kāmehīti ettha eva-saddo niyamattho, ubhayattha yojetabbo. Yamettha vattabbaṃ, tadupari āvi bhavissati.

Navānupubbavihārachaḷabhiññāppabhedeti ettha navānupubbavihārā nāma anupaṭipāṭiyā samāpajjitabbattā evaṃsaññitā nirodhasamāpattiyā saha aṭṭha samāpattiyo. Chaḷabhiññā nāma āsavakkhayañāṇena saha pañcābhiññāyo. Katthaci potthake cettha ādisaddo dissati. So anadhippeto yathāvuttāya pāḷiyā gahetabbassa atthassa anavasesattā. Manussesu, manussānaṃ vā uttaribhūtānaṃ, uttarīnaṃ vā manussānaṃ jhāyīnañceva ariyānañca dhammoti uttarimanussadhammo, manussadhammā vā uttarīti uttarimanussadhammo. Dasa kusalakammapathā cettha vinā bhāvanāmanasikārena pakatiyāva manussehi nibbattetabbato, manussattabhāvāvahanato ca manussadhammo nāma, tato uttari pana jhānādi uttarimanussadhammoti veditabbo. Samasamaṭṭhapanenāti ‘‘ahaṃ yattakaṃ kālaṃ, yattake vā samāpattivihāre, yattakā abhiññāyo ca vaḷañjemi , tathā kassapopī’’ti evaṃ samasamaṃ katvā ṭhapanena. Anekaṭṭhānesu ṭhapanaṃ, kassacipi uttarimanussadhammassa asesabhāvena ekantasamaṭṭhapanaṃ vā sandhāya ‘‘samasamaṭṭhapanenā’’ti vuttaṃ, idañca navānupubbavihārachaḷabhiññābhāvasāmaññena pasaṃsāmattanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena ca abhiññāyo vaḷañjetīti. Ettha ca uttarimanussadhamme attanā samasamaṭṭhapanenā’’ti idaṃ nidassanamattanti veditabbaṃ. Tathā hi –

‘‘Ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ, tvaṃ vā. Ahaṃ vā kassapa bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ, tvaṃ vā’’ti –

Evampi attanā samasamaṭṭhapanamakāsiyevāti.



我来直译这段巴利文：
2.152) 已说明其义。同样在那里，在《义释》中长老法护阿阇黎说："'yāvadeva'这个词与'yāvade'意思相同"。然而在一些经典中只见到"yāvadeva"这个写法。而且"yāvade"的意思是：我欲住多少定境，即住多少定境，这是关于定境；我欲运用多少神通，即运用多少神通，这是关于神通，应当与余文一起理解其义。法护阿阇黎也为显示同样的意思，依所得之法说："我欲住多少定境、运用多少神通，即如是而住、如是运作，迦叶也是如此，这是其义。"其他人则说："'yāvade'应当这样理解：在定境方面，以'我欲入初禅，即入初禅而住'等方式；在神通方面，在神变通处省略'彼'字作为宾语，在其余神通处作为工具格，如'我欲得天耳，即以天耳闻声'等。"关于"远离诸欲"，此处"eva"字表示限定义，应用于两处。对此应说的，将在后文中明显。
关于"九次第住和六神通之别"，此中九次第住是指因须次第入定而如是称呼的灭尽定及八定。六神通是指连同漏尽智在内的五神通。在某些经本中此处可见"ādi"（等）字，但不应采用，因为依前述圣典所取之义已无遗漏。超人法是指超越于人、胜于人的禅修者与圣者之法。此中，十善业道因无需修习作意即可为人所成就，且能得人身，故称为人法。超越此者，即禅那等为超人法，应如是了知。"平等安立"是指"我于何等时间、何等定境、运用何等神通，迦叶也如是"，如此平等而立。或是指在多处安立，或是指完全平等安立任何超人法，故说"平等安立"。这仅是就九次第住和六神通之共性而作赞叹。因为大迦叶尊者并非如世尊那样每日入二十四亿十万次定，也不如双神变等方式运用神通。此中"以超人法平等安立"仅是举例说明。因此：
"迦叶，你当教诫比丘，迦叶，你当为比丘作法说。或是我教诫比丘，或是你。或是我为比丘作法说，或是你。"
如是也作了与己平等安立。


Tathāti rūpūpasaṃhāro yathā anuggahito, tathā pasaṃsitoti. Ākāse pāṇiṃ cāletvāti bhagavatā attanoyeva pāṇiṃ ākāse cāletvā kulesu alaggacittatāya ceva karaṇabhūtāya pasaṃsitoti sambandho. Alaggacittatāyāti vā ādhāre bhummaṃ, ākāse pāṇiṃ cāletvā kulūpakassa bhikkhuno alaggacittatāya kulesu alagganacittena bhavituṃ yuttatāya ceva maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –

‘‘Atha kho bhagavā ākāse pāṇiṃ cālesi seyyathāpi bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati, evameva kho bhikkhave yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano. Evarūpo kho bhikkhave bhikkhu arahati kulāni upasaṅkamituṃ. Kassapassa bhikkhave kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano’’ti (saṃ. ni. 2.146).

Tattha ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjukaṃ sañcālayamāno viya heṭṭhābhāge , uparibhāge, ubhato ca passesu pāṇiṃ sañcālesi, idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti sakamano, na domanassena pacchinditvā gahitamano. Sumanoti tuṭṭhamano, idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya ‘‘sammāsambuddho ‘alaggacittatāya ākāse cālitapāṇūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhabhāraṃ āropeti, yaṃ na sakkā kātuṃ, taṃ kārehī’’ti, tassa vādapathaṃ pacchinditvā ‘‘sakkā ca kho evaṃ kātuṃ, atthi evarūpo bhikkhū’’ti āyasmantaṃ mahākassapattherameva sakkhiṃ katvā dassento ‘‘kassapassa bhikkhave’’tiādimāha.

Aññampi pasaṃsanamāha ‘‘candopamapaṭipadāya cā’’ti, candapaṭibhāgāya paṭipadāya ca karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –

‘‘Candūpamā bhikkhave kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā apakasseva kāyaṃ, apakassa cittaṃ, evameva kho bhikkhave candūpamā kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Kassapo bhikkhave candūpamo kulāni upasaṅkamati apakasseva kāyaṃ, apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 

我来直译这段巴利文：
"如此"是指如同赞叹未受摄护的色，如是受到赞叹。"在空中挥动手"是指世尊挥动自己的手在空中，以此作为对于在俗家无执著心的赞叹之因，这是其关联。或者"无执著心"是处所的位格，意思是：挥动手在空中，以托钵比丘对俗家应当无执著心为由，以我为证而赞叹。如说：
"于是世尊在空中挥动手说：'诸比丘，譬如这手在空中不粘著、不执取、不系缚，如是诸比丘，若有比丘前往俗家时，心于俗家不粘著、不执取、不系缚，想着"愿求得者得，愿求福者行福"。如同自己得利时欢喜悦意，他人得利时也同样欢喜悦意。诸比丘，如是比丘才适合前往俗家。诸比丘，迦叶前往俗家时，心于俗家不粘著、不执取、不系缚，想着"愿求得者得，愿求福者行福"。如同自己得利时欢喜悦意，他人得利时也同样欢喜悦意。'"
其中"在空中挥动手"是指在蓝天中，如同闪电游走般，在下方、上方和两侧挥动手，这在三藏佛语中是不变之语。"欢喜"是指自心愉悦，非以忧恼截断而取的心。"悦意"是指心满意。现在若有劣意乐、邪行者如是说："正等觉者说'以无执著心如空中挥手般前往俗家'，是置于非处，加以难担重担，令做不能做之事"，为断其论道，显示"确实能如是做，有如是比丘"，以大迦叶长老为证而说"诸比丘，迦叶..."等。
又说其他赞叹："以月喻行"，是以如月之行为因而受赞叹，或是以我为证而赞叹以此为所依。如说：
"诸比丘，前往俗家时应如月亮，收摄其身，收摄其心，常如新来，不轻率于俗家。诸比丘，譬如有人观看破旧井或山险处或河险处时，收摄其身，收摄其心。如是诸比丘，前往俗家时应如月亮，收摄其身，收摄其心，常如新来，不轻率于俗家。诸比丘，迦叶前往俗家时如月亮，收摄其身，收摄其心，常如新来，不轻率于俗家。"

2.146).

Tattha candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya sadisāti? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena, ñāṇālokapharaṇena ca candūpamā hutvāti evamādīhipi nayehi attho daṭṭhabbo.

Apakasseva kāyaṃ, apakassa cittanti teneva santhavādīnamakaraṇena kāyañca cittañca apakassitvā, akaḍḍhitvā apanetvāti attho. Niccanavakāti niccaṃ navikāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā ‘‘amhākaṃ puttabhātaropi vippavāsagatā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā pacchinnasanthavā tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti. Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitā kulāni upasaṅkamathāti attho.

Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu, yathā pana anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādikaṃ anatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitehi cittehi, sūpaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati, athassa sīlasaddhāsamādhipaññāsaṅkhātāni pādahatthakucchisīsāni na bhañjanti, rāgakaṇṭakādayo na vijjhanti, sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati, evarūpo ayaṃ mahākassapoti hīnādhimuttikassa micchāpaṭipannassa vādapathapacchindanatthaṃ mahākassapattheraṃ eva sakkhiṃ katvā dassento ‘‘kassapo bhikkhave’’tiādimāhāti. Evampettha atthamicchantialaggacittatāsaṅkhātāya candopamapaṭipadāya karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti, evaṃ sati ceva-saddo, ca-saddo ca na payujjitabbo dvinnaṃ padānaṃ tulyādhikaraṇattā, ayameva attho pāṭho ca yuttataro viya dissati parinibbānasuttavaṇṇanāyaṃ ‘‘ākāse pāṇiṃ cāletvā candūpamaṃ paṭipadaṃ kathento maṃ kāyasakkhiṃ katvā kathesī’’ti (dī. ni. aṭṭha. 

我来直译这段巴利文：
2.146)
此中"如月"是指成为如月一般。是否是指圆形相似？不是，而是如同月亮行于天际时，不与任何人结交、亲密、执著、贪爱、期望或烦恼，却仍为大众所喜爱、所欢迎。你们也应当如此，不与任何人结交等，而为众人所喜爱、欢迎，如月一般前往刹帝利等四种俗家，这是其义。又如月亮驱散黑暗，遍放光明，如是以驱散烦恼暗、遍放智慧光而成为如月，应当以如是等方式理解其义。
"收摄其身，收摄其心"是指以不结交等方式收摄、不牵引、远离身与心，这是其义。"常如新来"是指永远如新来者，即如客人一般。因为客人依次进入所至之家，若居家者见到后想着"我们的儿子兄弟远行时也是如此游行"而怜悯，令其就座供养饭食，他吃完后即说"请取回你们的钵"而起身离去，不与他们结交，也不参与其事务。如是你们也应当依次进入所至之家，取得对威仪有信心的人们所施之物后，断绝往来，不涉其事务而离去，这是其所显示。"不轻率"是指不放逸，远离八种身轻率、四种语轻率和多种意轻率而前往俗家，这是其义。
"破旧井"是指老井。"山险处"是指山上的悬崖处。"河险处"是指河岸断裂处。"如是"，这里是这样的譬喻对应：四种俗家如破旧井等，比丘如观看的人，如不收摄身心而观看的人会跌落其中，如是以不防护身等而前往俗家的比丘会执著于俗家，因此遭受种种破戒等灾祸。如收摄身心的人不会跌落，如是以防护身、防护语、防护心、正念现前而收摄身心前往俗家的比丘不执著于俗家，因此其戒、信、定、慧等犹如足、手、腹、头不受损伤，不为贪欲刺等所刺，安乐地随意趣向未曾到达的涅槃方向。为断除劣意乐、邪行者的论道，以大迦叶长老为证而说"诸比丘，迦叶..."等。有人如是理解此义：以称为无执著心的月喻行为因而受赞叹，或以我为证而赞叹以此为所依。若如是，则不应使用"ceva"和"ca"两词，因为这两个词项同格，这个义理和经文在《般涅槃经注》中似更恰当："挥动手在空中，说月喻行时以我为身证而说。"

2.232) vuttattāti.

Tassakimaññaṃ āṇaṇyaṃ bhavissati, aññatra dhammavinayasaṅgāyanāti adhippāyo. Tattha tassāti yaṃ-saddassa kāraṇanidassane ‘‘tasmā’’ti ajjhāharitvā tassa meti attho, kiriyāparāmasane pana tassa anuggahaṇassa, pasaṃsanassa cāti. Potthakesupi katthaci ‘‘tassa me’’ti pāṭho dissati, evaṃ sati kiriyāparāmasane ‘‘tassā’’ti aparaṃ padamajjhāharitabbaṃ. Natthi iṇaṃ yassāti aṇaṇo, tassa bhāvo āṇaṇyaṃ. Dhammavinayasaṅgāyanaṃ ṭhapetvā aññaṃ kiṃ nāma tassa iṇavirahitattaṃ bhavissati, na bhavissati evāti attho. ‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti. Sakakavacaissariyānuppadānenāti ettha kavaco nāma uracchado, yena uro chādīyate, tassa ca cīvaranidassanena gahaṇaṃ, issariyassa pana abhiññāsamāpattinidassanenāti daṭṭhabbaṃ. Kulavaṃsappatiṭṭhāpakanti kulavaṃsassa kulapaveṇiyā patiṭṭhāpakaṃ. ‘‘Me’’ti padassa niccasāpekkhattā saddhammavaṃsappatiṭṭhāpakoti samāso. Idaṃ vuttaṃ hoti – sattusaṅghanimmaddanena attano kulavaṃsappatiṭṭhāpanatthaṃ sakakavacaissariyānuppadānena kulavaṃsappatiṭṭhāpakaṃ puttaṃ rājā viya bhagavāpi maṃ dīghadassī ‘‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’’ti mantvā sāsanapaccatthikagaṇanimmaddanena saddhammavaṃsappatiṭṭhāpanatthaṃ cīvaradānasamasamaṭṭhapanasaṅkhātena iminā asādhāraṇānuggahena anuggahesi nanu, imāya ca uḷārāya pasaṃsāya pasaṃsi nanūti. Iti cintayantoti ettha itisaddena ‘‘antaradhāpeyyuṃ, saṅgāyeyyaṃ, kimaññaṃ āṇaṇyaṃ bhavissatī’’ti vacanapubbaṅgamaṃ, ‘‘ṭhānaṃ kho panetaṃ vijjatī’’tiādi vākyattayaṃ nidasseti.

Idāni yathāvuttamatthaṃ saṅgītikkhandhakapāḷiyā sādhento āha ‘‘yathāhā’’tiādi. Tattha yathāhāti kiṃ āha, mayā vuttassa atthassa sādhakaṃ kiṃ āhāti vuttaṃ hoti. Yathā vā yena pakārena mayā vuttaṃ, tathā tena pakārena pāḷiyampi āhāti attho. Yathā vā yaṃ vacanaṃ pāḷiyaṃ āha, tathā tena vacanena mayā vuttavacanaṃ saṃsandati ceva sameti ca yathā taṃ gaṅgodakena yamunodakantipi vattabbo pāḷiyā sādhanatthaṃ udāharitabhāvassa paccakkhato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā. Adhippāyavibhāvanatthā hi atthayojanā. Yathā vā yena pakārena dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi, tathā tena pakārena pāḷiyampi āhāti attho. Evamīdisesu.

Ekamidāhanti ettha idanti nipātamattaṃ. Ekaṃ samayanti ca bhummatthe upayogavacanaṃ, ekasmiṃ samayeti attho. Pāvāyāti pāvānagarato, tattha piṇḍāya caritvā ‘‘kusināraṃ gamissāmī’’ti addhānamaggappaṭipannoti vuttaṃ hoti. Addhānamaggoti ca dīghamaggo vuccati, dīghapariyāyo hettha addhānasaddo. Mahatāti guṇamahattenapi saṅkhyāmahattenapi mahatā. ‘‘Pañcamattehī’’tiādinā saṅkhyāmahattaṃ dasseti, mattasaddo ca pamāṇavacano ‘‘bhojane mattaññutā’’tiādīsu (a. ni. 


我来帮你直译这段巴利文:
2.232. 说明如下。
除了结集法与律之外,他还有什么其他债务可言呢,这是其中的含义。在此,"tassa"(他的)一词,当表示原因时,补充"tasmā"(因此)解释为"tassa me"(我的),而当指代动作时则表示他的支持与赞叹。在一些经典中也可见到"tassa me"的写法,如此则在指代动作时应补充另一个"tassā"词。无债者为"aṇaṇa",其性质为"āṇaṇya"(无债)。除了结集法与律之外,他还有什么无债可言呢,确实别无他物,此为其义。以"世尊岂不是"等语,用比喻来阐明已说之义。关于"赐予自己的铠甲与权力",其中"kavaca"(铠甲)是指胸甲,用以护胸,这里以袈裟为喻而说,而权力则应视为神通等定力的象征。"建立家族传承者"是指建立家族血脉传承的人。因"me"(我的)一词需要持续依存,故成"建立正法传承"之复合词。
这里是说 - 正如国王为了通过镇压敌军来建立自己的家族传承,将铠甲与权力赐予能建立家族传承的王子;同样地,世尊也以长远眼光,思维"此人将成为我正法传承的建立者",为了通过镇压正法对立者来建立正法传承,以赐予袈裟与平等地位这种独特恩惠来摄受我,并以这般殊胜的赞叹来称赞我。"如是思维"中的"如是"一词,显示了"会隐没","应当结集","还有什么其他无债可言"等前述言语,以及"此事确实可能发生"等三句话。
现在为证明上述义理,引用结集篇经文说"如说"等。其中"如说"是指说了什么,是说用什么来证明我所说的义理。或者如我所说的方式,经文中也是这样说的意思。或者经文所说之语,与我所说之语相符契合,如恒河之水与耶牟那河之水般,因为引用经文作为证明是明显可知的,而对于明显可知之义,用词是随意的。因为义理的解释是为了阐明其意趣。或者如为了结集法与律而激发比丘们的精进,经文中也是如此说的意思。诸如此类。
"在某时"中的"ida"只是助词。"某一时"是处所的宾格用法,意为"在某时"。"从波婆"是指从波婆城(现今印度北方邦戈勒克布尔专区德奥里亚县),在那里托钵后"我将去拘尸那罗城"而走在长途道路上的意思。"长途道路"是指远路,这里"addhāna"(长途)是"远"的同义词。"大"既指品德的伟大也指数量的众多。用"约五百"等显示数量之多,"matta"(约)是表示数量的词,如在"饮食知量"等处。

3.16) viya. ‘‘Dhammavinayasaṅgāyanatthaṃ ussāhaṃ janesī’’ti etassatthassa sādhanatthaṃ āhatā ‘‘atha kho’’tiādikā pāḷi yathāvuttamatthaṃ na sādheti . Na hettha ussāhajananappakāro āgatoti codanaṃ pariharitumāha ‘‘sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti. Evampesā codanā tadavatthāyevāti vuttaṃ ‘‘tato paraṃ āhā’’tiādi. Apica yathāvuttatthasādhikā pāḷi mahatarāti ganthagarutāpariharaṇatthaṃ majjhe peyyālamukhena ādiantameva pāḷiṃ dassento ‘‘sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti āha. Tena hi ‘‘atha khvāhaṃ āvuso maggā okkamma aññatarasmiṃ rukkhamūle nisīdī’’ti (cūḷava. 437) vuttapāḷito paṭṭhāya ‘‘yaṃ na icchissāma, na taṃ karissāmā’’ti (cūḷava. 437) vuttapāḷipariyosānaṃ subhaddakaṇḍaṃ dasseti.

‘‘Tato para’’ntiādinā pana tadavasesaṃ ‘‘handa mayaṃ āvuso’’tiādikaṃ ussāhajananappakāradassanapāḷiṃ. Tasmā tato paraṃ āhāti ettha subhaddakaṇḍato paraṃ ussāhajananappakāradassanavacanamāhāti attho veditabbo. Mahāgaṇṭhipadepi hi soyevattho vutto. Ācariyasāriputtattherenāpi (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) tatheva adhippeto. Ācariyadhammapālattherena pana ‘‘tato paranti tato bhikkhūnaṃ ussāhajananato parato’’ti (dī. ni. ṭī. 

我来 助你直译这段巴利文：
3.16. 一样。为了证明"为结集法与律而激发精进"这一义理而引用的"当时"等经文并不能证明所说之义。因为这里没有出现激发精进的方式，为了避免这个质疑而说"须详知整个须跋陀品"。即使如此，这个质疑仍然存在，所以又说"此后说"等。
又，能证明上述义理的经文较长，为了避免文字过重，在中间用省略方式只显示首尾经文，故说"须详知整个须跋陀品"。因此从"然后，诸友，我离开道路，在某棵树下坐下"这段经文开始，直到"我们不愿意的，我们就不做"这段经文结束的须跋陀品都显示出来。
而"此后"等是指其余的"来吧，诸友"等显示激发精进方式的经文。因此"此后说"在这里应理解为：在须跋陀品之后说显示激发精进方式的话语。在大注释书中也是这样说的。阿阇黎舍利弗长老也是如此理解。但阿阇黎法护长老则解释"此后"为"在激发比丘们的精进之后"。
注：文中提到的一些佛教术语我保持原样未加注释，因为这些是专业用语。这段文字主要讨论的是对经文的注释方法和理解。

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, tadetaṃ vicāretabbaṃ heṭṭhā ussāhajananappakārassa pāḷiyaṃ avuttattā. Ayameva hi ussāhajananappakāro yadidaṃ ‘‘handa mayaṃ āvuso dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippatī’’tiādi. Yadi pana subhaddakaṇḍameva ussāhajananahetubhūtassa subhaddena vuttavacanassa pakāsanattā ussāhajanananti vadeyya, natthevettha vicāretabbatāti. Pure adhammo dippatīti ettha adhammo nāma dasakusalakammapathapaṭipakkhabhūto adhammo. Dhammavinayasaṅgāyanatthaṃ ussāhajananappasaṅgattā vā tadasaṅgāyanahetuko dosagaṇopi sambhavati, ‘‘adhammavādino balavanto honti, dhammavādino dubbalā hontī’’ti vuttattā sīlavipattiādihetuko pāpicchatādidosagaṇo adhammotipi vadanti. Pure dippatīti api nāma dippati. Saṃsayatthe hi pure-saddo. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne hi anadhippete ayaṃ pure-saddo. Dippatīti dippissati, pure-saddayogena hi anāgatatthe ayaṃ vattamānapayogo yathā ‘‘purā vassati devo’’ti. Tathā hi vuttaṃ –

‘‘Anāgate sannicchaye, tathātīte ciratane;

Kāladvayepi kavīhi, puresaddo payujjate’’ti. (vajira. ṭī. bāhiranidānakathāvaṇṇanā);

‘‘Pureyāvapurāyoge , niccaṃ vā karahi kadā;

Lacchāyamapi kiṃ vutte, vattamānā bhavissatī’’ti ca.

Keci panettha evaṃ vaṇṇayanti – pureti pacchā anāgate, yathā addhānaṃ gacchantassa gantabbamaggo ‘‘pure’’ti vuccati, tathā idhāpi maggagamananayena anāgatakālo ‘‘pure’’ti vuccatīti. Evaṃ sati taṃkālāpekkhāya cettha vattamānapayogo sambhavati. Dhammo paṭibāhiyyatīti etthāpi pure-saddena yojetvā vuttanayena attho veditabbo, tathā dhammopi adhammaviparītavasena, ito parampi eseva nayo. Avinayoti pahānavinayasaṃvaravinayānaṃ paṭipakkhabhūto avinayo. Vinayavādino dubbalā hontīti evaṃ iti-saddena pāṭho, so ‘‘tato paraṃ āhā’’ti ettha āha-saddena sambajjhitabbo.

Tena hīti uyyojanatthe nipāto. Uccinane uyyojentā hi mahākassapattheraṃ evamāhaṃsu ‘‘bhikkhū uccinatū’’ti, saṅgītiyā anurūpe bhikkhū uccinitvā upadhāretvā gaṇhātūti attho. ‘‘Sakala…pe… pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasambhave saha paṭisambhidāhi pana tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahūpakārataṃ dasseti. Sakalaṃ suttageyyādikaṃ navaṅgaṃ ettha, etassāti vā sakalanavaṅgaṃ, satthu bhagavato sāsanaṃ satthusāsanaṃ sāsīyati etenāti katvā, tadeva satthusāsananti sakalanavaṅgasatthusāsanaṃ. Nava vā suttageyyādīni aṅgāni ettha, etassāti vā navaṅgaṃ, tameva satthusāsanaṃ, tañca sakalameva, na ekadesanti tathā. Atthakāmena pariyāpuṇitabbā sikkhitabbā, diṭṭhadhammikādipurisatthaṃ vā nipphādetuṃ pariyattā samatthāti pariyatti, tīṇi piṭakāni, sakalanavaṅgasatthusāsanasaṅkhātā pariyatti, taṃ dhārentīti tathā, tādiseti attho. Puthujjana…pe… sukkhavipassakakhīṇāsavabhikkhūti ettha –

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.61; a. ni. aṭṭha. 

我来帮你直译这段巴利文：
1.第一次大结集故事的注释. 中说到，这一点需要探讨，因为在前文的经文中没有说明激发精进的方式。这激发精进的方式就是"来吧，诸友，我们应当结集法与律，以免非法兴盛"等。如果说须跋陀品本身因显示了作为激发精进之因的须跋陀所说之语而称为激发精进，那就没有什么可探讨的了。
"以免非法兴盛"中的"非法"是指与十善业道相违背的非法。或因与结集法与律的激发精进有关，也可能是指不结集而导致的过失，因说到"非法者强盛，持法者弱小"，有人说非法也指由破戒等引起的恶欲等过失。"以免兴盛"是指可能会兴盛。这里的"以免"(pure)是表示怀疑的意思。或者说在非法能够压制正法之前的意思。这里的"以免"并非表示接近。"兴盛"是指将会兴盛，因与"以免"连用，这里用现在时表示未来，如"以免下雨"。如说：
"在未来的确定中，
以及遥远的过去；
诗人们在这两个时期，
都使用'pure'(以免)这个词。"
"在'以免'和'直到以免'的用法中，
是否永远或何时何地；
即使说'将获得'等，
也用现在时来表示。"
有些人对此这样解释：以免是指后来、未来，就像走在路上的人说前面的路叫"以免"一样，这里也是用行路的方式来说未来时为"以免"。如此则这里的现在时用法是相对于那个时间而言。"正法被排斥"中也应与"以免"连用来理解其义，同样地，正法也是依非法相反的方式，以下也是这个道理。"非律"是指与断除律、防护律相违背的非律。"持律者弱小"如此用"如是"(iti)来读诵，这应该与"此后说"中的"说"字连接。
"因此"是劝请的语气词。劝请选择时他们对大迦叶长老如此说"请选择比丘们"，意思是选择、观察并接受适合结集的比丘们。"整个...等...掌握"这表示，虽然从纯观行阿罗汉到前述诸位都具足教法与证法，但具足无碍解等三明等功德者在教法与证法成就上达到顶点，显示他们对结集极有助益。含有全部契经、应诵等九分教法，或由此等组成的称为完整九分，因为世尊的教法是用以教导而说为世尊教法，那称为完整九分世尊教法。或者说此中有契经等九分，或由此等组成的是九分，那就是世尊教法，而且是完整的，不是部分的，所以如此称呼。求义者应当学习、修学，或能够成就现法等人的利益而称为教法，即三藏，称为完整九分世尊教法的教法，持守此等者称为如是，意即如此的人。关于"从凡夫...等...到纯观行阿罗汉比丘"，这里：
"佛陀，太阳种姓的亲属，
说有两种凡夫；
一是盲目凡夫，
一是善良凡夫。"

1.51; cūḷani. aṭṭha. 88; paṭi. ma. aṭṭha. 2.130); –

Vuttesu kalyāṇaputhujjanāva adhippetā saddantarasannidhānenapi atthavisesassa viññātabbattā. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesanti sukkhavipassakā, teyeva khīṇāsavāti tathā. ‘‘Bhikkhū’’ti pana sabbattha yojetabbaṃ. Vuttañhi –

‘‘Yañcatthavato saddekasesato vāpi suyyate;

Taṃ sambajjhate paccekaṃ, yathālābhaṃ kadācipī’’ti.

Tipiṭakasabbapariyattippabhedadhareti ettha tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, taṃsaṅkhātaṃ navaṅgādivasena anekabhedabhinnaṃ sabbaṃ pariyattippabhedaṃ dhārentīti tathā, tādise. Anu anu taṃ samaṅginaṃ bhāveti vaḍḍhetīti anubhāvo, soyeva ānubhāvo, pabhāvo, mahanto ānubhāvo yesaṃ te mahānubhāvā. ‘‘Etadaggaṃ bhikkhave’’ti bhagavatā vuttavacanamupādāya pavattattā ‘‘etadagga’’nti padaṃ anukaraṇajanāmaṃ nāma yathā ‘‘yevāpanaka’’nti, tabbasena vuttaṭṭhānantaramidha etadaggaṃ, tamāropiteti attho. Etadaggaṃ eso bhikkhu aggoti vā āropitepi vaṭṭati. Tadanāropitāpi avasesaguṇasampannattā uccinitā tattha santīti dassetuṃ ‘‘yebhuyyenā’’ti vuttaṃ. Tisso vijjā tevijjā, tā ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, te bhedā anekappakārā yesanti tevijjādibhedā. Atha vā tisso vijjā assa khīṇāsavassāti tevijjo, so ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, teyeva bhedā yesanti tevijjādibhedā. Tevijjachaḷabhiññādivasena anekabhedabhinne khīṇāsavabhikkhūyevāti vuttaṃ hoti. Ye sandhāya vuttanti ye bhikkhū sandhāya idaṃ ‘‘atha kho’’tiādivacanaṃ saṅgītikkhandhake vuttaṃ. Iminā kiñcāpi pāḷiyaṃ avisesatova vuttaṃ, tathāpi visesena yathāvuttakhīṇāsavabhikkhūyeva sandhāya vuttanti pāḷiyā saṃsandanaṃ karoti.

Nanu ca sakalanavaṅgasatthusāsanapariyattidharā khīṇāsavā anekasatā, anekasahassā ca, kasmā thero ekenūnamakāsīti codanaṃ uddharitvā visesakāraṇadassanena taṃ pariharituṃ ‘‘kissa panā’’tiādi vuttaṃ. Tattha kissāti kasmā. Pakkhantarajotako pana-saddo. Okāsakaraṇatthanti okāsakaraṇanimittaṃ okāsakaraṇahetu. Attha-saddo hi ‘‘chaṇatthañca nagarato nikkhamitvā missakapabbataṃ abhiruhatū’’tiādīsu viya kāraṇavacano, ‘‘kissa hetū’’tiādīsu (ma. ni. 

我来 助你直译这段巴利文：
1.51. 等中所说，只是指善良凡夫，因为即使有其他词的存在，也应从中理解特殊含义。因为缺乏奢摩他禅修的润泽而观禅干燥、粗糙、不润滑的人称为干观行者，这些人中的漏尽者称为干观行阿罗汉。而"比丘"一词则应处处连用。如说：
"凡从义理或单词省略，
而听到的内容；
都应各自连接，
有时随所得而用。"
"持三藏一切教法差别"中，三藏的集合称为三藏，持守以此为名、以九分等方式分为多种的一切教法差别的人称为如是，即如此的人。随后使具足者增长为"anubhāva"(威力)，那就是"ānubhāva"(威力)、"prabhāva"(威德)，具有大威力的人称为大威力者。因为依据世尊所说"此为第一"的话而运用，所以"此为第一"这词是仿效名词，如"yevāpanaka"(乃至)一样，依此而说的地方在此称为"此为第一"，意即被安立为如此。或者说"此比丘为第一"的安立也可以。为了显示其中也有未被安立为第一但具足其余功德而被选择的人，故说"大多"。
三明称为"tevijjā"，以此等为首的六神通等称为"tevijjādi"(三明等)，具有这些差别的称为具三明等差别。或者说，这漏尽者有三明故称为三明者，以此为首的六神通等称为三明等，具有这些差别的称为具三明等差别。这是说专指以三明、六神通等方式分为多种的漏尽比丘。"关系到他们而说"是指在结集篇中这"当时"等话是关系到这些比丘而说的。这表明虽然在经文中是不加区别地说的，但特别是关系到如上所说的漏尽比丘而说的，这样使经文相互契合。
既然持守完整九分世尊教法的漏尽者有数百数千人，为什么长老少取一人呢？提出这个质疑后，为了以显示特殊原因来回答它而说"为什么"等。其中"为什么"即是什么原因。"pana"(但)词表示另一方面。"为了留位"是指为了留位的缘故、为了留位的原因。因为"attha"(为了)词如在"为了节日从城里出来登上弥沙山"等处表示原因，如在"什么原因"等处

1.238) viya ca hetvatthe paccattavacanaṃ. Tathā hi vaṇṇayanti ‘‘chaṇatthanti chaṇanimittaṃ chaṇahetūti attho’’ti. Evañca sati pucchāsabhāgatāvissajjanāya hoti, esa nayo īdisesu.

Kasmā panassa okāsamakāsīti āha ‘‘tenā’’tiādi. Hi-saddo kāraṇatthe. ‘‘So hāyasmā’’tiādinā ‘‘sahāpi vināpi na sakkā’’ti vuttavacane paccekaṃ kāraṇaṃ dasseti. Keci pana ‘‘tamatthaṃ vivaratī’’ti vadanti, tadayuttaṃ ‘‘tasmā’’ti kāraṇavacanadassanato. ‘‘Tasmā’’tiādinā hi kāraṇadassanaṭṭhāne kāraṇajotakoyeva hi-saddo. Saññāṇamattajotakā sākhābhaṅgopamā hi nipātāti, evamīdisesu. Sikkhatīti sekkho, sikkhanaṃ vā sikkhā, sāyeva tassa sīlanti sekkho. So hi apariyositasikkhattā, tadadhimuttattā ca ekantena sikkhanasīlo, na asekkho viya pariniṭṭhitasikkho tattha paṭippassaddhussāho, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto, kitavasena viya ca taddhitavasenidha tappakatiyattho gayhati yathā ‘‘kāruṇiko’’ti. Atha vā ariyāya jātiyā tīsupi sikkhāsu jāto, tattha vā bhavoti sekkho. Apica ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi, saha ikkhāyāti sekkho. Uparimaggattayakiccassa apariyositattā saha karaṇīyenāti sakaraṇīyo. Assāti anena, ‘‘appaccakkhaṃ nāmā’’ti etena sambandho. Assāti vā ‘‘natthī’’ti ettha kiriyāpaṭiggahakavacanaṃ. Paguṇappavattibhāvato appaccakkhaṃ nāma natthi. Vinayaṭṭhakathāyaṃ pana ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti (pārā. aṭṭha. 

我来帮你直译这段巴利文：
1.238. 一样表示原因的主格用法。因此他们解释说："为了节日"即是"以节日为缘""因节日之故"的意思。如此则问答相称，在这类情况下都是这个道理。
为什么为他留位呢？说"因此"等来回答。"hi"(因为)词表示原因。用"这位尊者"等显示"无论是否一起都不可能"这句话中的各个原因。有些人说这是"阐明那个意义"，那是不对的，因为看到"因此"这表示原因的话。因为在以"因此"等显示原因的地方，"hi"(因为)词就是表示原因。助词就像折断树枝的比喻只表示标记而已，诸如此类。
学习者称为"有学"，或者说学习称为"学"，那就是他的习性故称为"有学"。因为他未完成学习，而且倾向于此，所以一定是以学习为习性，不像无学者那样已完成学习而对此已息灭精进，也不像放弃学习的凡夫那样不倾向于此，这里像"kita"(所作)词根那样，也用"taddhita"(接尾词)表示那个本性，如"具悲"。或者说在三学中以圣生而生，或存在于其中故称为"有学"。又，由此见故称为"见"，即道果正见，与见俱故称为"有学"。因为未完成上三道的任务，故与所作俱称为"有所作"。
"对他来说"即是对这个人，与"没有不亲证"相连。或者"对他来说"是"没有"这里的动作接受语。因为熟练运作故没有所谓不亲证。但在律注中说"没有所谓不当面领受"

1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, taṃ’’ dve sahassāni bhikkhuto’’ti vuttampi bhagavato santike paṭiggahitameva nāmāti katvā vuttaṃ. Tathā hi sāvakabhāsitampi suttaṃ ‘‘buddhabhāsita’’nti vuccatīti.

‘‘Yathāhā’’tiādinā āyasmatā ānandena vuttagāthameva sādhakabhāvena dasseti. Ayañhi gāthā gopakamoggallānena nāma brāhmaṇena ‘‘buddhasāsane tvaṃ bahussutoti pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā ca dhāritā’’ti pucchitena tassa paṭivacanaṃ dentena āyasmatā ānandeneva gopakamoggallānasutte, attano guṇadassanavasena vā theragāthāyampi bhāsitā. Tatthāyaṃ saṅkhepattho – buddhato satthu santikā dvāsīti dhammakkhandhasahassāni ahaṃ gaṇhiṃ adhigaṇhiṃ, dve dhammakkhandhasahassāni bhikkhuto dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā gaṇhiṃ. Ye dhammā me jivhāgge, hadaye vā pavattino paguṇā vācuggatā, te dhammā tadubhayaṃ sampiṇḍetvā caturāsīti dhammakkhandhasahassānīti. Keci pana ‘‘yemeti ettha ‘ye ime’ti padacchedaṃ katvā ye ime dhammā buddhassa, bhikkhūnañca pavattino pavattitā, tesu dhammesu buddhato dvāsīti sahassāni ahaṃ gaṇhiṃ, dve sahassāni bhikkhuto gaṇhiṃ, evaṃ caturāsīti dhammakkhandhasahassānī’’ti sambandhaṃ vadanti, ayañca sambandho ‘‘ettakāyeva dhammakkhandhā’’ti sanniṭṭhānassa aviññāyamānattā kecivādo nāma kato.

‘‘Sahāpi na sakkā’’ti vattabbahetuto ‘‘vināpi na sakkā’’ti vattabbahetuyeva balavataro saṅgītiyā bahukārattā. Tasmā tattha codanaṃ dassetvā pariharituṃ ‘‘yadi eva’’ntiādi vuttaṃ. Tattha yadi evanti evaṃ vinā yadi na sakkā, tathā satīti attho. Sekkhopi samānoti sekkhapuggalo samānopi. Māna-saddo hettha lakkhaṇe. Bahukārattāti bahūpakārattā. Upakāravacano hi kāra-saddo ‘‘appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’ntiādīsu viya. Assāti bhaveyya. Atha-saddo pucchāyaṃ. Pañhe ‘‘atha tvaṃ kena vaṇṇenā’’ti hi payogamudāharanti. ‘‘Evaṃ sante’’ti pana attho vattabbo. Parūpavādavivajjanatoti yathāvuttakāraṇaṃ ajānantānaṃ paresaṃ āropitaupavādato vivajjitukāmattā. Taṃ vivarati ‘‘thero hī’’tiādinā. Ativiya vissatthoti atirekaṃ vissāsiko. Kena viññāyatīti āha ‘‘tathā hī’’tiādi. Daḷhīkaraṇaṃ vā etaṃ vacanaṃ. ‘‘Vuttañhi, tathā hi iccete daḷhīkaraṇatthe’’ti hi vadanti saddavidū. Nanti ānandattheraṃ. ‘‘Ovadatī’’ti iminā sambandho. Ānandattherassa yebhuyyena navakāya parisāya vibbhamane mahākassapatthero ‘‘na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 

我来 助你直译这段巴利文：
1.第一次大结集故事的注释. 中说的，那是考虑到"从比丘处两千"虽然如此说，但也算是在世尊面前领受而说的。因此，即使是声闻所说的经也称为"佛说"。
用"如说"等来显示尊者阿难所说的偈颂作为证明。这偈颂是当名为瞿波迦目犍连的婆罗门问"你在佛教中以多闻著称，导师对你说了多少法，你又记住了多少"时，尊者阿难给他回答时在瞿波迦目犍连经中所说，或者在长老偈中为显示自己的功德而说。这里的简要意思是：我从佛陀导师处领受了八万二千法蕴，从法将等比丘处领受了两千法蕴。凡是我熟练掌握、能够流利诵出的法，无论是在舌尖上还是在心中运作的，把这两者加起来就是八万四千法蕴。但有些人说"ye me"(这些我的)中，将其分解为"ye ime"(这些)，说"在这些佛陀和比丘们运作、宣说的法中，我从佛陀处领受了八万二千，从比丘处领受了两千，这样就是八万四千法蕴"这样的关联，这种关联因为不能确知"就是这么多法蕴"而被称为某些人的说法。
"即使一起也不可能"的原因，比"即使分开也不可能"的原因更有力，因为对结集很有帮助。因此为了显示并回答那里的质疑而说"如果这样"等。其中"如果这样"是说如果这样分开不可能，那么如此的意思。"即使是有学"是说即使是有学之人。这里的"māna"(即使)词表示特征。"因为有大助益"是说因为多有帮助。因为"kāra"(作)词表示帮助，如在"即使作少许善业，也能得大果"等处一样。"会"是可能会。"atha"(那么)词用于问句。在问句中他们引用"那么你以什么颜色"这样的用法。但应该说"如此的话"的意思。"为避免他人诽谤"是因为想要避免不知上述原因的其他人加诸的诽谤。用"因为长老"等来说明这点。"极为信任"是说特别亲近。怎么知道呢？说"因为"等来回答。或者这是确认之语。因为语法学者说"vuttañhi, tathā hi(因为说，因为如此)这些词表示确认"。"他"是指阿难长老。与"教诫"相连。当阿难长老的大部分新学众离开僧团时，大迦叶长老说"这个年轻人不知分寸";

2.154) āha. Tathā hi parinibbute bhagavati mahākassapatthero bhagavato parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā ‘‘rājagahe āvuso vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure vassūpanāyikāya attano attano palibodhaṃ pacchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato.

Ānandattheropi bhagavato pattacīvaramādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Tasmiṃ samaye ānandattherassa tiṃsamattā saddhivihārikā yebhuyyena kumārakā ekavassikaduvassikabhikkhū ceva anupasampannā ca vibbhamiṃsu. Kasmā panete pabbajitā, kasmā ca vibbhamiṃsūti? Tesaṃ kira mātāpitaro cintesuṃ ‘‘ānandatthero satthuvissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbajeyyāma, evaṃ so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ, satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha ne ekadivaseneva uppabbājesuṃ. Atha ānandattheraṃ dakkhiṇāgirismiṃ cārikaṃ caritvā rājagahamāgataṃ disvā mahākassapatthero evamāhāti. Vuttañhetaṃ kassapasaṃyutte –

‘‘Atha kiñcarahi tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsīti.

Api me bhante kassapa sirasmiṃ palitāni jātāni, atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmāti. Tathā hi pana tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 

我来帮你直译这段巴利文：
2.154. 说。因为在世尊涅槃后，大迦叶长老在世尊涅槃时聚集的比丘僧团中坐下，为了结集法与律而选出五百比丘后说："诸友，我们住在王舍城（现今印度比哈尔邦巴特那专区拉杰吉尔）雨安居期间将结集法与律，你们在雨安居开始前各自断除羁绊后在王舍城集合"，说完后自己去了王舍城。
阿难长老也带着世尊的钵与袈裟，安抚大众后去了舍卫城（现今北方邦锡塔普尔专区沙赫特迈赫特），从那里出发前往王舍城时，在南山游行。在那时，阿难长老约三十位同住弟子，大多是年轻人，有一年戒或两年戒的比丘和未受具足戒者都还俗了。为什么他们出家？又为什么还俗呢？据说他们的父母这样想："阿难长老是导师的亲信，请求八项特权后作侍者，能带着导师去想去的地方，我们让儿子们在他那里出家，这样他就会带着导师来，导师来时我们就能做大供养。"首先因为这个原因，他们的亲属让他们出家，但在导师涅槃后，他们的愿望断绝了，于是在同一天让他们还俗。当看到阿难长老在南山游行后来到王舍城时，大迦叶长老就这样说。这在迦叶相应中说：
"那么，朋友阿难，你为什么与这些诸根不防护、饮食不知量、不精勤警寤的新学比丘一起游行呢？我想你是在破坏禾苗，我想你是在破坏家族，朋友阿难，你的眷属正在崩溃，朋友，你的新人正在消散，这个年轻人确实不知分寸啊。"
"大德迦叶，我的头上虽然已生白发，但今天我们还摆脱不了尊者大迦叶说我们是年轻人的话。因为，朋友阿难，你与这些诸根不防护、饮食不知量、不精勤警寤的新学比丘一起游行，我想你是在破坏禾苗，我想你是在破坏家族，朋友阿难，你的眷属正在崩溃，朋友，你的新人正在消散，这个年轻人确实不知分寸啊。"

2.154).

Tattha sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya āhiṇḍasi. Olujjatīti palujjati bhijjati. Palujjanti kho te āvuso navappāyāti āvuso ānanda ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikadaharā ceva sāmaṇerā ca palujjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āha. Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi indriyasaṃvaravirahitehi bhojane amattaññūhi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto ‘‘kumārako’’ti vattabbataṃ arahasīti.

Na vāyaṃ kumārako mattamaññāsīti ettha vā-saddo padapūraṇe. Vā-saddo hi upamānasamuccayasaṃsayavissaggavikappapadapūraṇādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 181) vavassagge. ‘‘Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā’’tiādīsupi (ma. ni. 1.170; saṃ. ni. 2.13) vikappe. ‘‘Na vāhaṃ paṇṇaṃ bhuñjāmi, na hetaṃ mayha bhojana’’ntiādīsu padapūraṇe. Idhāpi padapūraṇe daṭṭhabbo. Teneva ca ācariyadhammapālattherena vā-saddassa atthuddhāraṃ karontena vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsī’’tiādīsu padapūraṇe’’ti. Saṃyuttaṭṭhakathāyampi idameva vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānāsīti theraṃ tajjento āhā’’ti (saṃ. ni. aṭṭha. 

我来帮你直译这段巴利文：
2.154
其中"我想你是在破坏禾苗"是说你好像在毁坏禾苗一样地游行。"我想你是在破坏家族"是说你好像在毁坏家族一样地游行。"崩溃"是毁坏、破碎。"朋友，你的新人正在消散"是说朋友阿难，这些主要是你的新学者，一年戒或两年戒的年轻比丘和沙弥们正在消散。"这个年轻人确实不知分寸"是长老责备他说这个年轻人实在不知道自己的分寸。"摆脱不了说我们是年轻人的话"是说摆脱不了被说是年轻人。"因为，你"这是为了显示如此说的理由而说的。这里的意思是：因为你与这些缺乏根门防护、饮食不知量的新学者一起游行，所以与年轻人一起游行的你值得被称为"年轻人"。
"这个年轻人确实不知分寸"中的"vā"(确实)词是用来填补语句。因为"vā"词在譬喻、集合、疑问、舍弃、选择、填补语句等多种意义中可见。如在"即使是智者，他也如此"等处可见用于譬喻，意思是相似性。"智者也认为他是牟尼"等处用于集合。"这些是谁呢？是谁的呢？"等处用于疑问。"这个沙门婆罗门是一切愚者中最愚的"等处用于舍弃。"任何沙门或婆罗门"等处也用于选择。"我不吃叶子，那不是我的食物"等处用于填补语句。这里也应该看作是用于填补语句。因此阿阇黎法护长老在解释"vā"词的意义时说"'这个年轻人确实不知分寸'等处用于填补语句"。在相应部注释中也同样说"'这个年轻人确实不知分寸'是长老责备他说这个年轻人实在不知道自己的分寸"。

2.154). Etthāpi ‘‘vatā’’ti vacanasiliṭṭhatāya vuttaṃ. ‘‘Na vāya’’nti etassa vā ‘‘na ve aya’’nti padacchedaṃ katvā ve-saddassatthaṃ dassentena ‘‘vatā’’ti vuttaṃ. Tathā hi ve-saddassa ekaṃsatthabhāve tadeva pāḷiṃ payogaṃ katvā udāharanti neruttikā. Vajirabuddhitthero pana evaṃ vadati ‘‘na vāyanti ettha ca vāti vibhāsā, aññāsipi na aññāsipī’’ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ tassa matimattaṃ saṃyuttaṭṭhakathāya tathā avuttattā. Idamekaṃ parūpavādasambhavakāraṇaṃ ‘‘tattha kecī’’tiādinā sambajjhitabbaṃ.

Aññampi kāraṇamāha ‘‘sakyakulappasuto cāyasmā’’ti. Sākiyakule jāto, sākiyakulabhāvena vā pākaṭo ca āyasmā ānando. Tattha…pe… upavadeyyunti sambandho. Aññampi kāraṇaṃ vadati ‘‘tathāgatassa bhātā cūḷapituputto’’ti. Bhātāti cettha kaniṭṭhabhātā cūḷapituputtabhāvena, na pana vayasā sahajātabhāvato.

‘‘Suddhodano dhotodano, sakkasukkāmitodanā;

Amitā pālitā cāti, ime pañca imā duve’’ti.

Vuttesu hi sabbakaniṭṭhassa amitodanasakkassa putto āyasmā ānando. Vuttañhi manorathapūraṇiyaṃ –

‘‘Kappasatasahassaṃ pana dānaṃ dadamāno amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti, athassa sabbe ñātake ānandite pamodite karonto jātoti ‘ānando’tveva nāmamakaṃsū’’ti.

Tathāyeva vuttaṃ papañcasūdaniyampi –

‘‘Aññe pana vadanti – nāyasmā ānando bhagavatā sahajāto, vayasā ca cūḷapituputtatāya ca bhagavato kaniṭṭhabhātāyeva. Tathā hi manorathapūraṇiyaṃ ekanipātavaṇṇanāyaṃ sahajātagaṇane so na vuto’’ti.

Yaṃ vuccati, taṃ gahetabbaṃ. Tatthāti tasmiṃ vissatthādibhāve sati. Ativissatthasakyakulappasutatathāgatabhātubhāvatoti vuttaṃ hoti. Bhāvenabhāvalakkhaṇe hi katthaci hetvattho sampajjati. Tathā hi ācariyadhammapālattherena nettiṭṭhakathāyaṃ ‘‘gunnañce taramānāna’’nti gāthāvaṇṇanāyaṃ vuttaṃ –

‘‘Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti, kasmā? Nette jimhagate sati nette kuṭilaṃ gate sati, nettassa kuṭilaṃ gatattāti attho’’ti.

Udānaṭṭhakathāyampi ‘‘iti imasmiṃ sati idaṃ hotī’’ti suttapadavaṇṇanāyaṃ ‘‘hetuatthatā bhummavacanassa kāraṇassa bhāvena tadavinābhāvī phalassa bhāvo lakkhīyatīti veditabbā’’ti (udā. aṭṭha. 

我来 助你直译这段巴利文：
2.154. 这里也因为语言流畅而说"vata"(确实)。或者将"na vāya"分解为"na ve aya"，显示"ve"词的意义而说"vata"。因此语法学者在说明"ve"词的确定义时，以同样的经文作为例子来说明。但金刚觉长老这样说："在'na vā'中,'vā'是选择，即是知道或不知道"，那只是他的想法，因为相应部注释中没有这样说。这是一个可能引起他人诽谤的原因，应与"其中有些人"等相连。
又说另一个原因"这位尊者是释迦族所生"。尊者阿难是生在释迦族，或以释迦族身份而著名。这里...等...会诽谤相连。又说另一个原因"如来的弟弟，小叔父之子"。这里的"弟弟"是因为是小叔父之子而成为弟弟，不是因为年龄而同生为兄弟。
"净饭与饭净，
释迦与白饭净饭；
无量与护持，
这五位与这两位。"
在这些人中，尊者阿难是最小的无量饭释迦王之子。如在满足希求(注释书)中说：
"我们的菩萨施舍十万劫后，与他一同生在兜率天，从那里死后出生在无量饭释迦王家，当时他使所有亲属欢喜欢乐而生，因此取名为'阿难'。"
在破除疑障(注释书)中也同样说：
"其他人说：尊者阿难不是与世尊同生，因年龄和小叔父之子的身份而是世尊的弟弟。因此在满足希求一集注释的同生者计数中没有提到他。"
所说的这些应当接受。"其中"是说在那种过于亲近等的情况下。意思是说因为过于亲近、释迦族所生、如来弟弟的身份。因为有时以存在表示原因。因此阿阇黎法护长老在导论注释中解释"若牛群奔跑"偈颂时说：
"'它们都歪曲行走'是说所有这些牛都弯曲地走，为什么？因为领头牛歪斜而行，因为领头牛弯曲而行，意思是因为领头牛走得弯曲。"
在自说经注释中解释"如是此有故彼有"这经文时也说："应知因的存在作为原因而显示与之不离的果的存在，这表示处格的因义。"

1.1). Tatthāti vā nimittabhūte vissatthādimhīti attho, tasmiṃ uccinanetipi vadanti. Chandāgamanaṃ viyāti ettha chandā āgamanaṃ viyāti padacchedo. Chandāti ca hetumhi nissakkavacanaṃ, chandena āgamanaṃ pavattanaṃ viyāti attho, chandena akattabbakaraṇamivāti vuttaṃ hoti, chandaṃ vā āgacchati sampayogavasenāti chandāgamanaṃ, tathā pavatto apāyagamanīyo akusalacittuppādo. Atha vā ananurūpaṃ gamanaṃ agamanaṃ. Chandena agamanaṃ chandāgamanaṃ, chandena sinehena ananurūpaṃ gamanaṃ pavattanaṃ viya akattabbakaraṇaṃ viyāti vuttaṃ hoti. Asekkhabhūtā paṭisambhidā, taṃpattāti tathā, asekkhā ca te paṭisambhidāppattā cāti vā tathā, tādise. Sekkhapaṭisambhidāppattanti etthāpi esa nayo. Parivajjentoti hetvatthe antasaddo, parivajjanahetūti attho. Anumatiyāti anuññāya, yācanāyāti vuttaṃ hoti.

‘‘Kiñcāpi sekkho’’ti idaṃ asekkhānaṃyeva uccinitattā vuttaṃ, na sekkhānaṃ agatigamanasambhavena. Paṭhamamaggeneva hi cattāri agatigamanāni pahīyanti, tasmā kiñcāpi sekkho, tathāpi thero āyasmantaṃ ānandaṃ uccinatūti sambandho. Na pana kiñcāpi sekkho, tathāpi abhabbo agatiṃ gantunti. ‘‘Abhabbo’’tiādinā pana dhammasaṅgītiyā tassa arahabhāvaṃ dassento vijjamānaguṇe katheti, tena saṅgītiyā dhammavinayavinicchaye sampatte chandādivasena aññathā akathetvā yathābhūtameva kathessatīti dasseti. Na gantabbā, ananurūpā vā gatīti agati, taṃ. Pariyattoti adhigato uggahito.

‘‘Eva’’ntiādinā sanniṭṭhānagaṇanaṃ dasseti. Uccinitenāti uccinitvā gahitena. Apica evaṃ…pe… uccinīti nigamanaṃ, ‘‘tenāyasmatā’’tiādi pana sanniṭṭhānagaṇanadassanantipi vadanti.

Evaṃ saṅgāyakavicinanappakāraṃ dassetvā aññampi saṅgāyanatthaṃ desavicinanādippakāraṃ dassento ‘‘atha kho’’tiādimāha. Tattha etadahosīti etaṃ parivitakkanaṃ ahosi. Nu-saddena hi parivitakkanaṃ dasseti. Rājagahanti ‘‘rājagahasāmantaṃ gahetvā vutta’’nti gaṇṭhipadesu vadanti. Gāvo caranti etthāti gocaro, gunnaṃ caraṇaṭṭhānaṃ, so viyāti gocaro, bhikkhūnaṃ caraṇaṭṭhānaṃ, mahanto so assa, etthāti vā mahāgocaraṃ. Aṭṭhārasannaṃ mahāvihārānampi atthitāya pahūtasenāsanaṃ.

Thāvarakammanti ciraṭṭhāyikammaṃ. Visabhāgapuggalo subhaddasadiso. Ukkoṭeyyāti nivāreyya. Iti-saddo idamatthe, iminā manasikārena hetubhūtena etadahosīti attho. Garubhāvajananatthaṃ ñattidutiyena kammena saṅghaṃ sāvesi, na apalokanañattikammamattenāti adhippāyo.

Kadā panāyaṃ katāti āha ‘‘ayaṃ panā’’tiādi. Evaṃ katabhāvo ca imāya gaṇanāya viññāyatīti dasseti ‘‘bhagavā hī’’tiādinā. Athāti anantaratthe nipāto, parinibbānantaramevāti attho. Sattāhanti hi parinibbānadivasampi saṅgaṇhitvā vuttaṃ. Assāti bhagavato, ‘‘sarīra’’nti iminā sambandho. Saṃvegavatthuṃ kittetvā kittetvā aniccatāpaṭisaññuttāni gītāni gāyitvā pūjāvasena kīḷanato sundaraṃ kīḷanadivasā sādhukīḷanadivasā nāma, saparahitasādhanaṭṭhena vā sādhūti vuttānaṃ sappurisānaṃ saṃvegavatthuṃ kittetvā kittetvā kīḷanadivasātipi yujjati. Imasmiñca purimasattāhe ekadeseneva sādhukīḷanamakaṃsu. Visesato pana dhātupūjādivasesuyeva. Tathā hi vuttaṃ mahāparinibbānasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 

我来帮你直译这段巴利文：
1.1. "其中"或者意思是在作为因缘的过于亲近等，也有人说是在选择中。"如同依欲而来"中，分解为"依欲"和"而来"。"依欲"是表示原因的离格，意思是像依欲而来、运作一样，意思是说像依欲做不该做的事一样，或者说依欲而来是以相应的方式趋向欲，如此运作的是导向恶趣的不善心生起。或者说不适当的趋向是非趋向，依欲而非趋向是依欲趋向，意思是说像依欲、依爱而不适当地趋向、运作一样，像做不该做的事一样。无学的无碍解，达到它故如此，或者说他们是无学且达到无碍解故如此，即如此的人。在"达到有学无碍解"这里也是这个道理。"避免"中的"ant"词表示原因，意思是以避免为原因。"以同意"是以许可，意思是说以请求。
"虽然是有学"这是因为只选择无学者而说的，不是因为有学者可能行不正当。因为以第一道就断除四种不正当行为，所以虽然是有学者，但长老仍应选择尊者阿难，这是相连的。而不是说虽然是有学者，但不可能行不正当。用"不可能"等来显示他在法的结集中应达到阿罗汉果时说出现有的功德，由此显示当法与律的判定到来时，他将不依欲等而说异于实际，而只说如实。不应去、不适当的趋向称为不正当，即那个。"精通"是已经获得、学习。
用"如此"等来显示结论的计数。"被选择"是选择后所取。或者说"如此"...等...是结论，而"那位尊者"等是显示结论的计数。
这样显示结集者选择的方式后，为显示其他结集的地点选择等方式而说"当时"等。其中"生起这个想法"是生起这个思惟。因为"nu"(呢)词表示思惟。"王舍城"在注释中说"是包括王舍城附近而说的"。牛在这里行走故称为"牧场"，即牛的活动场所，像那样的称为"行处"，即比丘的活动场所，这里有大的行处故称为"大行处"。因为有十八大寺故称为"有多住处"。
"永久工程"是长久性的工作。异类人如善星一样。"阻碍"是阻止。"iti"词表示这个意思，意思是因为这个思惟作为原因而生起这个想法。为了产生尊重，以白二羯磨告知僧团，不是仅以单白羯磨的意思。
什么时候做这个呢？说"这个"等来回答。用"因为世尊"等来显示这样做是通过这个计算而知道的。"当时"是表示紧接，意思是紧接涅槃之后。说"七天"包括涅槃当天在内。"他的"是世尊的，与"身体"相连。因为赞叹感动事而唱与无常相关的歌并以供养方式游戏，所以称为好游戏日或善游戏日，或者说因为以利己利他的方式称为"善"的善人赞叹感动事而游戏的日子也合适。在这第一个七天中只是部分地进行善游戏。但特别是在供养舍利等的日子。因此在大般涅槃经注释中说:

2.235) –

‘‘Ito purimesu hi dvīsu sattāhesu te bhikkhū saṅghassa ṭhānanisajjokāsaṃ karontā khādanīyaṃ bhojanīyaṃ saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu, tato nesaṃ ahosi ‘imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati, yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā’ti, tena te evamakaṃsū’’ti.

Tathāpi te dhātupūjāyapi katattā dhātupūjādivasā nāma. Imeyeva visesena bhagavati kattabbassa aññassa abhāvato ekadesena katampi sādhukīḷanaṃ upādāya ‘‘sādhukīḷanadivasā’’ti pākaṭā jātāti āha ‘‘evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesu’’nti.

Citakāyāti vīsasataratanuccāya candanadārucitakāya, padhānakiccavaseneva ca sattāhaṃ citakāyaṃ agginā jhāyīti vuttaṃ. Na hi accantasaṃyogavasena nirantaraṃ sattāhameva agginā jhāyi tattha pacchimadivaseyeva jhāyitattā, tasmā sattāhasminti attho veditabbo. Purimapacchimānañhi dvinnaṃ sattāhānamantare sattāhe yattha katthacipi divase jhāyamāne sati ‘‘sattāhe jhāyī’’ti vattuṃ yujjati. Yathāha –

‘‘Tena kho pana samayena cattāro mallapāmokkhā sīsaṃ nhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetu’’ntiādi (dī. ni. 2.233).

Sattipañjaraṃkatvāti sattikhaggādihatthehi purisehi mallarājūnaṃ bhagavato dhātuārakkhakaraṇaṃ upalakkhaṇavasenāha. Sattihatthā purisā hi sattiyo yathā ‘‘kuntā pacarantī’’ti, tāhi samantato rakkhāpanavasena pañjarapaṭibhāgattā sattipañjaraṃ. Sandhāgāraṃ nāma rājūnaṃ ekā mahāsālā. Uyyogakālādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchato, ettakā ubhohi passehi, ettakā hatthīsu abhiruhantu, ettakā assesu, ettakā rathesū’’ti evaṃ sandhiṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘sandhāgāra’’nti vuccati. Apica uyyogaṭṭhānato āgantvāpi yāva gehesu allagomayaparibhaṇḍādīni karonti, tāva dve tīṇi divasāni rājāno tattha santhambhanti vissamanti parissayaṃ vinodentītipi sandhāgāraṃ, rājūnaṃ vā saha atthānusāsanaṃ agārantipi sandhāgāraṃ ha-kārassa dha-kāraṃ, anusarāgamañca katvā, yasmā vā rājāno tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’nti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chinnavicchinnaṃ gharāvāsaṃ tattha sandhārentītipi sandhāgāraṃ. Visākhapuṇṇamito paṭṭhāya yāva visākhamāsassa amāvāsī, tāva soḷasa divasā sīhaḷavohāravasena gahitattā, jeṭṭhamūlamāsassa sukkapakkhe ca pañca divasāti āha ‘‘iti ekavīsati divasā gatā’’ti. Tattha carimadivaseyeva dhātuyo bhājayiṃsu, tasmiṃyeva ca divase ayaṃ kammavācā katā. Tena vuttaṃ ‘‘jeṭṭhamūlasukkapakkhapañcamiya’’ntiādi. Tattha jeṭṭhanakkhattaṃ vā mūlanakkhattaṃ vā tassa māsassa puṇṇamiyaṃ candena yuttaṃ, tasmā so māso ‘‘jeṭṭhamūlamāso’’ti vuccati. Anācāranti heṭṭhā vuttaṃ anācāraṃ.

Yadi evaṃ kasmā vinayaṭṭhakathāyaṃ, (pārā. aṭṭha. 

我来帮你直译这段巴利文：
2.235.
"在这之前的两个七天中，那些比丘为僧团准备站立与坐卧的场所，安排硬食与软食，没有机会进行善游戏，于是他们想：'我们要在这七天好好游戏，但有这种可能，某人知道我们放逸而来取走舍利，所以我们要设置守卫后再游戏'，因此他们这样做了。"
即使如此，因为也做了供养舍利，所以称为供养舍利等日。这些日子因为对世尊没有其他特别应做的事，虽然只是部分做了善游戏，但也称为"善游戏日"而广为人知，所以说"这样七天称为善游戏日"。
"火葬堆"是指高二十肘的旃檀木火葬堆，说"七天在火葬堆上以火焚烧"是就主要事务而言。因为不是以完全相连的方式连续七天都在燃烧，因为只在最后一天燃烧，所以应知是在七天中的意思。因为在前后两个七天之间的七天中，在任何一天燃烧时都可以说"七天燃烧"。如说：
"当时四位末罗首领洗头，穿着新衣，想'我们要点燃世尊的火葬堆'，但不能点燃"等。
"做成矛墙"是以手持矛剑等的人来表示末罗王们守护世尊舍利。因为手持矛的人就是矛，如说"长矛游行"，以它们周围守护的方式像笼子一样故称为矛墙。"集会堂"是王者的一个大厅。因为在出征等时，王者站在那里说"这么多人在前进，这么多人在后面，这么多人在两侧，这么多人骑象，这么多人骑马，这么多人坐车"，这样做决定立下界限，所以那个地方称为"集会堂"。又从出征地回来后，直到在家里涂抹新牛粪等期间，王者在那里休息两三天消除疲劳，所以也称为集会堂；或者是王者共同教导法义的堂，也称为集会堂，将"ha"音变成"dha"音并加上元音；又因为王者在那里集合商议"这个时候适合耕种，这个时候适合播种"等家务事，所以称为把断断续续的家务在那里连接起来的集会堂。从毗舍佉月圆日开始到毗舍佉月的新月，这十六天按锡兰习惯计算，加上柘陀月白半的五天，所以说"这样过了二十一天"。在其中最后一天分配舍利，也在同一天做了这

1.paṭhamamahāsaṅgītikathāvaṇṇanā) maṅgalasuttaṭṭhakathāyañca (khu. pā. aṭṭha. maṅgalasuttavaṇṇanā) ‘‘sattasu sādhukīḷanadivasesu, sattasu ca dhātupūjādivasesu vītivattesū’’ti vuttanti? Sattasu dhātupūjādivasesu gahitesu tadavinābhāvato majjhe citakāya jhāyanasattāhampi gahitamevāti katvā visuṃ na vuttaṃ viya dissati. Yadi evaṃ kasmā ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttanti? Nāyaṃ doso. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hoti, tasmā appakena adhikopi samudāyo anadhiko viya hotīti katvā aḍḍhamāsato adhikepi pañcadivase ‘‘aḍḍhamāso atikkanto’’ti vuttaṃ dvāsītikhandhakavattānaṃ katthaci ‘‘asīti khandhakavattānī’’ti vacanaṃ viya, tathā appakena ūnopi samudāyo anūno viya hotīti katvā diyaḍḍhamāsato ūnepi pañcadivase ‘‘diyaḍḍhamāso seso’’ti vuttaṃ satipaṭṭhānavibhaṅgaṭṭhakathāyaṃ (vibha. 356) chamāsato ūnepi aḍḍhamāse ‘‘chamāsaṃ sajjhāyo kātabbo’’ti vacanaṃ viya, aññathā aṭṭhakathānaṃ aññamaññavirodho siyā. Apica dīghabhāṇakānaṃ matena tiṇṇaṃ sattāhānaṃ vasena ‘‘ekavīsati divasā gatā’’ti idha vuttaṃ. Vinayasuttanipātakhuddakapāṭhaṭṭhakathāsu pana khuddakabhāṇakānaṃ matena ekameva jhāyanadivasaṃ katvā tadavasesānaṃ dvinnaṃ sattāhānaṃ vasena ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttaṃ. Paṭhamabuddhavacanādīsu viya taṃ taṃ bhāṇakānaṃ matena aṭṭhakathāsupi vacanabhedo hotīti gahetabbaṃ. Evampettha vadanti – parinibbānadivasato paṭṭhāya ādimhi cattāro sādhukīḷanadivasāyeva, tato paraṃ tayo sādhukīḷanadivasā ceva citakajhāyanadivasā ca, tato paraṃ eko citakajhāyanadivasoyeva, tato paraṃ tayo citakajhāyanadivasā ceva dhātupūjādivasā ca, tato paraṃ cattāro dhātupūjādivasāyeva, iti taṃ taṃ kiccānurūpagaṇanavasena tīṇi sattāhāni paripūrenti, agahitaggahaṇena pana aḍḍhamāsova hoti. ‘‘Ekavīsati divasā gatā’’ti idha vuttavacanañca taṃ taṃ kiccānurūpagaṇaneneva. Evañhi catūsupi aṭṭhakathāsu vuttavacanaṃ sametīti vicāretvā gahetabbaṃ. Vajirabuddhittherena pana vuttaṃ ‘‘aḍḍhamāso atikkantoti ettha eko divaso naṭṭho, so pāṭipadadivaso, kolāhaladivaso nāma so, tasmā idha na gahito’’ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ na sundaraṃ parinibbānasuttantapāḷiyaṃ (dī. ni. 

我来 助你直译这段巴利文：
1.第一次大结集故事注释. 为什么在吉祥经注释中说"在七天善游戏日和七天供养舍利等日过去后"呢？似乎是因为在计入七天供养舍利等日时，由于与之不可分离，中间火葬堆燃烧的七天也已经包含在内，所以没有另外说。如果这样，为什么又说"半月已过，一个半月剩余"呢？这不是过失。因为少许的多或少不计入计数，所以即使比半月多五天的总数也被视为不多，因此虽然比半月多五天也说"半月已过"，就像八十二篇章学处有时说"八十篇章学处"一样。同样，即使少许不足的总数也被视为不少，因此虽然比一个半月少五天也说"一个半月剩余"，就像在念处分别注释中虽然比六个月少半月也说"应当学习六个月"一样，否则注释书之间会有相互矛盾。而且这里说"二十一天过去"是根据长部诵者的观点，以三个七天来说。但在律藏、经集、小诵注释中根据小部诵者的观点，只计算一天为火葬日，根据其余两个七天而说"半月已过，一个半月剩余"。应当理解在注释书中也像在第一佛语等中一样，根据各个诵者的观点有不同的说法。他们这样解释这点：从涅槃日开始，最初四天只是善游戏日，之后三天既是善游戏日也是火葬堆燃烧日，之后一天只是火葬堆燃烧日，之后三天既是火葬堆燃烧日也是供养舍利日，之后四天只是供养舍利日，这样根据各种事务相应的计算方式满足三个七天，但按照未计入的计算方式就只是半月。这里说"二十一天过去"也是根据各种事务相应的计算。这样考虑后应当理解四部注释书中所说的话是一致的。但金刚觉长老说"在'半月已过'中，有一天遗漏了，那是月初一日，那是混乱日，所以这里没有计入"，那是不好的，因为在大般涅槃经正文中;

2.227) pāṭipadadivasatoyeva paṭṭhāya sattāhassa vuttattā, aṭṭhakathāyañca parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇitattā. Tathā hi parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇaneneva jeṭṭhamūlasukkapakkhapañcamī ekavīsatimo divaso hoti.

Cattālīsa divasāti jeṭṭhamūlasukkapakkhachaṭṭhadivasato yāva āsaḷhī puṇṇamī, tāva gaṇetvā vuttaṃ. Etthantareti cattālīsadivasabbhantare. Rogo eva rogapalibodho. Ācariyupajjhāyesu kattabbakiccameva ācariyupajjhāyapalibodho, tathā mātāpitupalibodho. Yathādhippetaṃ atthaṃ, kammaṃ vā paribundheti uparodheti pavattituṃ na detīti palibodho ra-kārassa la-kāraṃ katvā. Taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotūti saṅgāhakena chinditabbaṃ taṃ sabbaṃ palibodhaṃ chinditvā dhammavinayasaṅgāyanasaṅkhātaṃ tadeva karaṇīyaṃ karotu.

Aññepi mahātherāti anuruddhattherādayo. Sokasallasamappitanti sokasaṅkhātena sallena anupaviṭṭhaṃ paṭividdhaṃ. Asamucchinnaavijjātaṇhānusayattā avijjātaṇhābhisaṅkhātena kammunā bhavayonigatiṭṭhitisattāvāsesu khandhapañcakasaṅkhātaṃ attabhāvaṃ janeti abhinibbattetīti jano. Kilese janeti, ajani, janissatīti vā jano, mahanto jano tathā, taṃ. Āgatāgatanti āgatamāgataṃ yathā ‘‘ekeko’’ti. Ettha siyā – ‘‘thero attano pañcasatāya parisāya parivutto rājagahaṃ gato, aññepi mahātherā attano attano parivāre gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā’’ti idha vuttavacanaṃ samantapāsādikāya ‘‘mahākassapatthero ‘rājagahaṃ āvuso gacchāmā’ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato, anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato’’ti (pārā. aṭṭha. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttavacanañca aññamaññaṃ viruddhaṃ hoti. Idha hi mahākassapattherādayo attano attano parivārabhikkhūhiyeva saddhiṃ taṃ taṃ disaṃ gatāti attho āpajjati, tattha pana mahākassapattheraanuruddhattherāyeva paccekamupaḍḍhasaṅghena saddhiṃ ekekaṃ maggaṃ gatāti? Vuccate – tadubhayampi hi vacanaṃ na virujjhati atthato saṃsandanattā. Idha hi niravasesena therānaṃ paccekagamanavacanameva tattha nayavasena dasseti, idha attano attano parisāya gamanavacanañca tattha upaḍḍhasaṅghena saddhiṃ gamanavacanena. Upaḍḍhasaṅghoti hi sakasakaparisābhūto bhikkhugaṇo gayhati upaḍḍhasaddassa asamepi bhāge pavattattā. Yadi hi sannipatite saṅghe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, tadā saṅghassa gaṇanapathamatītattā na yujjateva , yadi ca saṅgāyanatthaṃ uccinitānaṃ pañcannaṃ bhikkhusatānaṃ majjhe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, evampi tesaṃ gaṇapāmokkhānaṃyeva uccinitattā na yujjateva. Paccekagaṇino hete. Vuttañhi ‘‘sattasatasahassāni, tesu pāmokkhabhikkhavo’’ti , iti atthato saṃsandanattā tadetaṃ ubhayampi vacanaṃ aññamaññaṃ na virujjhatīti. Taṃtaṃbhāṇakānaṃ matenevaṃ vuttantipi vadanti.


我来帮你直译这段巴利文：
2.227. 因为在大般涅槃经中从月初一日开始就说了七天，而在注释中连同涅槃日计算了三个七天。因此，连同涅槃日计算三个七天，正好是柘陀月白半第五日为第二十一天。
"四十天"是从柘陀月白半第六日计算到阿沙荼月圆日而说的。"在这期间"是在四十天之内。疾病就是疾病羁绊。对师长应做的事就是师长羁绊，同样对父母的也是父母羁绊。妨碍、阻碍、不让如所愿的义理或事业进行就是羁绊，将"r"音变成"l"音。"断除那个羁绊后做那个应做的事"是说结集者应断除所有那些羁绊后做那个称为结集法与律的应做的事。
"其他大长老们"是阿那律长老等。"被忧愁箭所贯穿"是被称为忧愁的箭所进入、所刺穿。因为未断尽无明、渴爱随眠，所以由称为无明、渴爱的业在有、生、趣、住处、有情居处中产生、生起称为五蕴的自体，故称为"人"。或说产生烦恼，已产生，将产生，故称为"人"，大众如此，即那个。"来来"是已来的已来的，如"一一"。这里可能有疑问：这里说"长老被自己的五百眷属围绕去了王舍城，其他大长老们也带着各自的眷属，为了安慰被忧愁箭所贯穿的大众而往各个方向去"，与《一切善见律注》中说"大迦叶长老说'朋友们，我们去王舍城'，带着一半比丘僧团走一条路，阿那律长老也带着一半走一条路"的话互相矛盾。因为这里的意思是大迦叶长老等只与各自的眷属比丘一起往各个方向去，而那里说大迦叶长老和阿那律长老各自与一半僧团一起走一条路？回答说：这两种说法都不矛盾，因为在意义上是相符的。因为这里完整地说明长老们各自前往，那里以方法来显示；这里说与各自眷属同行，那里说与一半僧团同行。因为"一半僧团"指各自眷属所成的比丘群，因为"一半"词即使不是相等的部分也可以使用。如果理解为在集合的僧团中与一半僧团同行的意思，那么因为僧团超出计数范围就不合适；如果理解为在为了结集而选出的五百比丘中与一半僧团同行的意思，这样也不合适，因为只选出他们作为团体的首领。这些都是各自的团体。因为说"七十万中，这些是上首比丘"，因此在意义上相符，所以这两种说法互不矛盾。也有人说这是根据各个诵者的观点这样说的。


‘‘Aparinibbutassa bhagavato’’tiādinā yojetabbaṃ. Pattacīvaramādāyāti ettha catumahārājadattiyaselamayapattaṃ, sugatacīvarañca gaṇhitvāti attho. Soyeva hi patto bhagavatā sadā paribhutto. Vuttañhi samacittapaṭipadāsuttaṭṭhakathāyaṃ ‘‘vassaṃvutthānusārena atirekavīsativassakālepi tasseva paribhuttabhāvaṃ dīpetukāmena pātova sarīrapaṭijagganaṃ katvā sunivatthanivāsano sugatacīvaraṃ pārupitvā selamayapattamādāya bhikkhusaṅghaparivuto dakkhiṇadvārena nagaraṃ pavisitvā piṇḍāya caranto’’ti (a. ni. aṭṭha. 2.37) gandhamālādayo nesaṃ hattheti gandhamālādihatthā.

Tatrāti tissaṃ sāvatthiyaṃ. Sudanti nipātamattaṃ. Aniccatādipaṭisaṃyuttāyāti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) aniccasabhāvapaṭisaññuttāya. Dhammena yuttā, dhammassa vā patirūpāti dhammī, tādisāya. Saññāpetvāti suṭṭhu jānāpetvā, samassāsetvāti vuttaṃ hoti. Vasitagandhakuṭinti niccasāpekkhattā samāso. Paribhogacetiyabhāvato ‘‘gandhakuṭiṃ vanditvā’’ti vuttaṃ. ‘‘Vanditvā’’ti ca ‘‘vivaritvā’’ti ettha pubbakālakiriyā. Tathā hi ācariyasāriputtattherena vuttaṃ ‘‘gandhakuṭiyā dvāraṃ vivaritvāti paribhogacetiyabhāvato gandhakuṭiṃ vanditvā gandhakuṭiyā dvāraṃ vivarīti veditabba’’nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathā) milātā mālā, sāyeva kacavaraṃ, milātaṃ vā mālāsaṅkhātaṃ kacavaraṃ tathā. Atiharitvāti paṭhamaṃ ṭhapitaṭṭhānamabhimukhaṃ haritvā. Yathāṭhāne ṭhapetvāti paṭhamaṃ ṭhapitaṭṭhānaṃ anatikkamitvā yathāṭhitaṭṭhāneyeva ṭhapetvā. Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti senāsane kattabbavattaṃ sandhāya vuttaṃ. Kurumāno cāti taṃ sabbaṃ vattaṃ karonto ca. Lakkhaṇe hi ayaṃ māna-saddo. Nhānakoṭṭhakassa sammajjanañca tasmiṃ udakassa upaṭṭhāpanañca, tāni ādīni yesaṃ dhammadesanāovādādīnanti tathā, tesaṃ kālesūti attho. Sīhassa migarājassa seyyā sīhaseyyā, taddhitavasena, sadisavohārena vā bhagavato seyyāpi ‘‘sīhaseyyā’’ti vuccati. Tejussadairiyāpathattā uttamaseyyā vā, yaṃ sandhāya vuttaṃ ‘‘atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno’’ti, (dī. ni. 2.198) taṃ. Kappanakālo karaṇakālo nanūti yojetabbaṃ.

‘‘Yathā ta’’ntiādinā yathāvuttamatthaṃ upamāya āvi karoti. Tattha yathā aññopi bhagavato…pe… patiṭṭhitapemo ceva akhīṇāsavo ca anekesu…pe… upakārasañjanitacittamaddavo ca akāsi, evaṃ āyasmāpi ānando bhagavato guṇa…pe… maddavo ca hutvā akāsīti yojanā. Nti nipātamattaṃ. Apica etena tathākaraṇahetuṃ dasseti, yathā aññepi yathāvuttasabhāvā akaṃsu, tathā āyasmāpi ānando bhagavato…pe… patiṭṭhitapemattā ceva akhīṇāsavattā ca anekesu…pe… upakārasañjanitacittamaddavattā cāti hetuatthassa labbhamānattā. Hetugabbhāni hi etāni padāni tadatthasseva tathākaraṇahetubhāvato. Dhanapāladamana (cūḷava. 342), suvaṇṇakakkaṭa (jā. 1.5.94), cūḷahaṃsa (jā. 1.15.133) -mahāhaṃsajātakādīhi (jā. 2.

我来帮你直译这段巴利文：
应当与"世尊未般涅槃"等连接。"拿着钵和衣"在这里意思是拿着四大天王所赠的石钵和善逝衣。因为那个钵是世尊常常使用的。因为在等心行道经注释中说："为了显示即使在二十多年后仍然使用那个钵，清晨做完身体清洁后，善着下衣，披善逝衣，拿着石钵，在比丘僧团围绕下从南门进城托钵"。香花等在他们手中，即手持香花等。
"在那里"是在舍卫城。"suda"只是语气词。"与无常等相应"是与"一切行无常"等无常性质相应。"法的"是与法相应，或者适合于法，即如此的。"使知解"是使很好地了知，意思是说使安慰。"已住过的香室"是因为经常期待而成复合词。因为是受用圣物所以说"礼敬香室"。"礼敬"和"打开"这里是先行动作。因此阿阇黎舍利弗长老说："'打开香室的门'应当理解为因为是受用圣物而礼敬香室后打开香室的门"。凋谢的花，那就是垃圾，或者说称为花的凋谢垃圾如此。"搬运"是朝着最初放置处搬运。"放在原处"是不超过最初放置处而放在原来站立处。"做了世尊在世时应做的一切义务"是就在住处应做的义务而说的。"正在做"是正在做那一切义务。因为这个"māna"词表示特相。沐浴室的打扫和在那里准备水，以这些为首的说法教诫等，在那些时候的意思。狮子之王的卧法是狮子卧，以派生词或相似用语，世尊的卧法也称为"狮子卧"。或者说因为威力充满的威仪所以是最上卧法，这就是所说的"当时世尊以右胁作狮子卧，足足相叠，具念正知"。应当与"作的时候不是做的时候吗"连接。
用"如同"等以比喻来显明如上所说的意义。其中应当这样连接：如同其他...乃至...建立爱敬且未断尽烦恼者在许多...乃至...因受恩而生柔和心而做了，同样尊者阿难也对世尊的功德...乃至...生柔和心而做了。"ni"只是语气词。而且以此显示如此做的原因，因为可以得到原因的意义：如同其他具有如上所说性质的人们做了，同样尊者阿难也因为对世尊...乃至...建立爱敬且未断尽烦恼，在许多...乃至...因受恩而生柔和心。因为这些词含有原因，因为那个意义就是如此做的原因。应当以护财象调伏、金蟹、小天鹅、大天鹅本生等来说明。;

21.89) cettha vibhāvetabbo. Guṇānaṃ gaṇo, soyeva amatanipphādakarasasadisatāya amataraso. Taṃ jānanapakatitāyāti patiṭṭhitapade hetu. Upakāra…pe… maddavoti upakārapubbabhāvena sammājanitacittamuduko. Evampi so iminā kāraṇena adhivāsesīti dassento ‘‘tamena’’ntiādimāha. Tattha tamenanti taṃ āyasmantaṃ ānandaṃ. Eta-saddo hi padālaṅkāramattaṃ. Ayañhi saddapakati, yadidaṃ dvīsu sabbanāmesu pubbapadasseva atthapadatā. Saṃvejesīti ‘‘nanu bhagavatā paṭikacceva akkhātaṃ ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo’tiādinā (dī. ni. 2.183; saṃ. ni. 5.379; a. ni. 10.48) saṃvegaṃ janesī’’ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ, evaṃ sati ‘‘bhante…pe… assāsessathāti paṭhamaṃ vatvā’’ti saha pāṭhasesena yojanā assa. Yathārutato pana ādyatthena iti-saddena ‘‘evamādinā saṃvejesī’’ti yojanāpi yujjateva. Yena kenaci hi vacanena saṃvegaṃ janesi, taṃ sabbampi saṃvejanassa karaṇaṃ sambhavatīti. Santhambhitvāti paridevanādivirahena attānaṃ paṭibandhetvā patiṭṭhāpetvā. Ussannadhātukanti upacitapittasemhādidosaṃ. Pittasemhavātavasena hi tisso dhātuyo idha bhesajjakaraṇayogyatāya adhippetā, yā ‘‘dosā, malā’’ti ca loke vuccanti, pathavī āpo tejo vāyo ākāsoti ca bhedena paccekaṃ pañcavidhā. Vuttañhi –

‘‘Vāyupittakaphā dosā, dhātavo ca malā tathā;

Tatthāpi pañcadhākhyātā, paccekaṃ dehadhāraṇā.

Sarīradūsanā dosā, malīnakaraṇā malā;

Dhāraṇā dhātavo te tu, itthamanvatthasaññakā’’ti.

Samassāsetunti santappetuṃ. Devatāya saṃvejitadivasato, jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase. Viriccati etenāti virecanaṃ, osadhaparibhāvitaṃ khīrameva virecanaṃ tathā. Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya. Aṅgapaccaṅgena sobhatīti subho, manuno apaccaṃ mānavo, na-kārassa pana ṇa-kāre kate māṇavo. Manūti hi paṭhamakappikakāle manussānaṃ mātāpituṭṭhāne ṭhito puriso, yo sāsane ‘‘mahāsammatarājā’’ti vutto. So hi sakalalokassa hitaṃ manabhi jānātīti manūti vuccati. Evampettha vadanti ‘‘dantaja na-kārasahito mānavasaddo sabbasattasādhāraṇavacano, muddhaja ṇa-kārasahito pana māṇavasaddo kucchitamūḷhāpaccavacano’’ti. Cūḷakammavibhaṅgasuttaṭṭhakathāyampi (ma. ni. aṭṭha. 4.289) hi muddhaja ṇa-kārasahitasseva māṇavasaddassa attho vaṇṇito. Taṭṭīkāyampi ‘‘yaṃ apaccaṃ kucchitaṃ mūḷhaṃ vā, tattha loke māṇavavohāro, yebhuyyena ca sattā daharakāle mūḷhadhātukā hontīti tassevattho pakāsito’’ti vadanti ācariyā. Aññattha ca vīsativassabbhantaro yuvā māṇavo, idha pana tabbohārena mahallakopi. Vuttañhi cūḷakammavibhaṅgasuttavaṇṇanāyaṃ ‘‘māṇavoti pana taṃ taruṇakāle vohariṃsu, so mahallakakālepi teneva vohārena voharīyatī’’ti, (ma. ni. aṭṭha. 

我来帮你直译这段巴利文：
21.89. 这里应当以此来说明。功德的集合，那就像能产生不死果的味道一样是不死味。因为知道那个的性质，这是"建立"词的原因。"因受恩...乃至...柔和"是因为先有恩德而正确地生起柔和心。为了显示他也因这个原因而容忍，说"那个他"等。其中"那个他"是那位尊者阿难。因为"eta"词只是词的装饰。这就是语言的本性，即在两个代词中只有前面的词是意义词。阿阇黎法护长老说："使感动"是"生起感动，因为世尊不是已经预先说过'一切可爱可意之物必有别离分散'等吗？"。如果这样，应当与"大德...乃至...将安慰"先说完的剩余经文连接。但从字面上看，以"iti"词表示开始义，连接为"以如此等使感动"也是合适的。因为无论用什么话使生起感动，那一切都可能是感动的原因。"稳固"是以远离悲叹等而约束、建立自己。"增盈诸界"是积聚了胆汁痰等病。因为这里依胆汁痰风而说三界是适合于做药物的意思，这些在世间称为"病、垢"，而地水火风空各自分为五种。如说：
"风胆痰为病，
诸界与垢同；
其中说五种，
各各持身体。
病能损坏身，
垢能使污染；
界能维持体，
如是依义名。"
"安慰"是使满足。在天神使感动的日子，或者进入祇园精舍的日子的第二天。"以此排出"是泻药，以药物调制的乳就是泻药。"关于这个"是关于这个服药。"以肢节庄严"是美，摩奴的后裔是摩那婆，但将"na"音变成"ṇa"音成为摩纳婆。因为"摩奴"是在最初劫时作为人类父母地位的人，在教中称为"大转轮王"。因为他知道整个世界的利益，所以称为"摩奴"。他们这样解释这点："带有齿音na的māṇava词是指一切有情的通称，但带有头音ṇa的māṇava词是指卑贱愚痴的后裔"。在小业分别经注释中也只解释了带有头音ṇa的māṇava词的意义。在其复注中诸阿阇黎说："在世间用māṇava这个用语指卑贱或愚痴的后裔，因为大多数有情在年幼时都有愚痴的性质，所以解释了它的意义"。在其他地方二十岁以内的青年称为māṇava，但这里以那个用语也指老年人。因为在小业分别经注释中说："以māṇava称呼他是在他年轻时，即使到老年时也用同样的称呼"，;

4.289) subhanāmakena laddhamāṇavavohārenāti attho. So pana ‘‘satthā parinibbuto, ānandatthero kirassa pattacīvaramādāya āgato, mahājano taṃ dassanāya upasaṅkamatī’’ti sutvā ‘‘vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ, dhammakathaṃ vā sotuṃ, gehamāgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi , ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī’’ti cintetvā ekaṃ māṇavakaṃ pesesi, taṃ sandhāyāha ‘‘pahitaṃ māṇavaka’’nti khuddake cettha kapaccayo. Etadavocāti etaṃ ‘‘akālo’’tiādikaṃ vacanaṃ ānandatthero avoca.

Akāloti ajja gantuṃ ayuttakālo. Kasmāti ce ‘‘atthi me’’tiādimāha. Bhesajjamattāti appakaṃ bhesajjaṃ. Appattho hettha mattāsaddo ‘‘mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya. Pītāti pivitā. Svepīti ettha ‘‘api-saddo apekkho mantā nuññāyā’’ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhittherena vuttaṃ. Ayaṃ pana tassādhippāyo – ‘‘appeva nāmā’’ti saṃsayamatte vutte anuññātabhāvo na siddho, tasmā taṃ sādhanatthaṃ ‘‘apī’’ti vuttaṃ, tena imamatthaṃ dīpeti ‘‘appeva nāma sve mayaṃ upasaṅkameyyāma, upasaṅkamituṃ paṭibalā samānā upasaṅkamissāma cā’’ti.

Dutiyadivaseti khīravirecanapītadivasato dutiyadivase. Cetakattherenāti cetiyaraṭṭhe jātattā cetakoti evaṃ laddhanāmena therena. Pacchāsamaṇenāti pacchānugatena samaṇena. Sahatthe cetaṃ karaṇavacanaṃ. Subhena māṇavena puṭṭhoti ‘‘yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhapesi, te tassa accayena naṭṭhā nu kho, dharanti nu kho, sace dharanti, bhavaṃ (natthi dī. ni. aṭṭha. 1.448) ānando jānissati, handa naṃ pucchāmī’’ti evaṃ cintetvā ‘‘yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi, katamesānaṃ kho bho ānanda dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosī’’tiādinā (dī. ni. 1.448) puṭṭho, athassa thero tīṇi piṭakāni sīlakkhandhādīhi tīhi khandhehi saṅgahetvā dassento ‘‘tiṇṇaṃ kho māṇava khandhānaṃ so bhagavā vaṇṇavādī’’tiādinā (dī. ni. 

我来 助你翻译这段巴利文：
4.289. 意思是以名为善生所得的摩纳婆称呼。他听说"导师已入涅槃，听说阿难长老拿着他的钵和衣来了，大众前往见他"后，想到"去精舍的话在大众中间就不能舒适地问候或听法，见到他来到家里时我就能舒适地问候，而且我有一个疑问，也要问他"，就派遣一个青年，关于这个说"派遣的青年"，这里"ka"是表示小的词缀。"说了这个"是阿难长老说了这个"现在不是时候"等话。
"不是时候"是今天去不合适的时候。如果问为什么，就说"我有"等。"少许药"是少量药。因为这里"mattā"词表示少，如"少许快乐的舍离"等中一样。"已喝"是已经饮用。"明天也"中，金刚觉长老说："api词是期待允许"。但这是他的意思 - 当只说"也许"表示怀疑时，得到允许的状态没有成立，所以为了成就那个而说"api"，以此显示这个意思："也许明天我们会拜访，有能力拜访时我们就会拜访"。
"第二天"是喝乳泻药后的第二天。"与制多迦长老"是因为生在制多国而这样得名的长老。"随从沙门"是跟随的沙门。这是表示具有的工具格。"被善生摩纳婆所问"是他想："世尊建立此世间于那些法中，他逝去后那些法是否消失了，还是存在？如果存在，尊者阿难会知道，来，我要问他"，就这样以"尊者阿难，世尊赞叹那些法，在哪里使这些人们受教、安住、建立，尊者阿难，世尊赞叹哪些法？"等来问，然后长老以戒蕴等三蕴来摄集三藏显示给他，以"摩纳婆，世尊赞叹三蕴"等

1.449) idha sīlakkhandhavagge dasamaṃ suttamabhāsi, taṃ sandhāyāha ‘‘imasmiṃ…pe… mabhāsī’’ti.

Khaṇḍanti chinnaṃ. Phullanti bhinnaṃ, sevālāhichattakādivikassanaṃ vā, tesaṃ paṭisaṅkharaṇaṃ sammā pākatikakaraṇaṃ, abhinavapaṭikaraṇanti vuttaṃ hoti. Upakaṭṭhāyāti āsannāya. Vassaṃ upanenti upagacchanti etthāti vassūpanāyikā, vassūpagatakālo, tāya. Saṅgītipāḷiyaṃ (cūḷava. 440) sāmaññena vuttampi vacanaṃ evaṃ gateyeva sandhāya vuttanti saṃsandetuṃ sādhetuṃ vā āha ‘‘evañhī’’tiādi.

Rājagahaṃ parivāretvāti bahinagare ṭhitabhāvena vuttaṃ. Chaḍḍitapatitauklāpāti chaḍḍitā ca patitā ca uklāpā ca. Idaṃ vuttaṃ hoti – bhagavato parinibbānaṭṭhānaṃ gacchantehi bhikkhūhi chaḍḍitā vissaṭṭhā, tatoyeva ca upacikādīhi khāditattā ito cito ca patitā, sammajjanābhāvena ākiṇṇakacavarattā uklāpā cāti. Tadevatthaṃ ‘‘bhagavato hī’’tiādinā vibhāveti. Avakuthi pūtibhāvamagamāsīti uklāpo tha-kārassa la-kāraṃ katvā, ujjhiṭṭho vā kalāposamūhoti uklāpo, vaṇṇasaṅgamanavasenevaṃ vuttaṃ yathā ‘‘upakleso, sneho’’ – iccādi, tena yuttāti tathā. Paricchedavasena veṇīyanti dissantīti pariveṇā. Kurumānāti kattukāmā. Senāsanavattānaṃ paññattattā, senāsanakkhandhake ca senāsanapaṭibaddhānaṃ bahūnampi vacanānaṃ vuttattā senāsanapaṭisaṅkharaṇampi tassa pūjāyeva nāmāti āha ‘‘bhagavato vacanapūjanattha’’nti. Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. ‘‘Titthiyavādaparimocanatthañcā’’ti vuttamatthaṃ pākaṭaṃ kātuṃ ‘‘titthiyā hī’’tiādi vuttaṃ.

Yanti katikavattakaraṇaṃ. Edisesu hi ṭhānesu yaṃ-saddo taṃ-saddānapekkho teneva atthassa paripuṇṇattā. Yaṃ vā katikavattaṃ sandhāya ‘‘atha kho’’tiādi vuttaṃ, tadeva mayāpi vuttanti attho. Esa nayo īdisesu bhagavatā…pe… vaṇṇitanti senāsanavattaṃ paññapentena senāsanakkhandhake (cūḷava. 308) ca senāsanapaṭibaddhavacanaṃ kathentena vaṇṇitaṃ. Saṅgāyissāmāti ettha iti-saddassa ‘‘vuttaṃ ahosī’’ti ca ubhayattha sambandho, ekassa vā iti-saddassa lopo.

Dutiyadivaseti evaṃ cintitadivasato dutiyadivase, so ca kho vassūpanāyikadivasato dutiyadivasova. Therā hi āsaḷhipuṇṇamito pāṭipadadivaseyeva sannipatitvā vassamupagantvā evaṃ cintesunti. Rājadvāreti rājagehadvāre. Hatthakammanti hatthakiriyaṃ, hatthakammassa karaṇanti vuttaṃ hoti. Paṭivedesunti jānāpesuṃ. Visaṭṭhāti nirāsaṅkacittā. Āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkanti āṇācakkaṃ. Tathā dhammoyeva cakkanti dhammacakkaṃ, taṃ panidha desanāñāṇapaṭivedhañāṇavasena duvidhampi yujjati tadubhayeneva saṅgītiyā pavattanato. ‘‘Dhammacakkanti cetaṃ desanāñāṇassāpi nāmaṃ, paṭivedhañāṇassāpī’’ti (saṃ. ni. aṭṭha. 2.

我来帮你直译这段巴利文：
1.449. 在此戒蕴品中说了第十经，关于这个说"在这个...乃至...说"。
"破损"是断裂。"裂开"是破碎，或者是海藻、蘑菇等的开裂，修复它们是使其恢复原状，意思是说重新修补。"接近"是靠近。人们在这里进入雨季住处所以称为雨季住处，是进入雨季的时期，在那时。虽然在结集经中以一般方式所说的话，也是针对如此情况而说的，为了使之相符或证明而说"因为这样"等。
"围绕王舍城"是说处于城外的状态。"被丢弃掉落的垃圾"是被丢弃和掉落和垃圾。这是说 - 被去世尊涅槃处的比丘们丢弃舍弃，因此被白蚁等啃食而到处掉落，因为没有打扫而堆积垃圾成为垃圾堆。以"因为世尊"等来说明那个意义。"腐烂成为腐败"是垃圾，将"tha"音变成"la"音，或者说是被丢弃的堆积聚合是垃圾，依据音的组合这样说，如"随烦恼、爱"等，与之相应故如此。"以界限而被看见"是庭院。"想要做"是欲做。因为制定了住处义务，而且在住处篇中说了许多与住处相关的话，所以修复住处也是对他的供养，因此说"为了供养世尊的话"。"第一个月"是雨季的第一个月。这是表示完全结合的目的格。说"为了解除外道说"的意义，为了使之明显而说"因为外道"等。
"这个"是指制定规矩。因为在这样的地方，"yaṃ"词期待"taṃ"词，因为以此意义才完整。或者关于所说"当时"等的规矩，那个也是我说的意思。这个方法在"被世尊...乃至...赞叹"中，是制定住处义务和在住处篇中说住处相关之语时所赞叹的。"我们要结集"在这里"iti"词与"说了"两处相连，或者一个"iti"词省略。
"第二天"是从这样思考的日子的第二天，那正是从雨安居入处日的第二天。因为诸长老从阿沙荼月圆日的第一天就集合进入雨安居后这样思考。"王门"是王宫门。"工作"是手的作业，意思是说做手工。"告知"是使知道。"放心"是无疑虑心。命令本身以不受阻碍的运转义为轮，所以是命令轮。同样法本身为轮所以是法轮，这里依教说智和证悟智两种都适合，因为以这两者而进行结集。"法轮这个是教说智的名称，也是证悟智的名称";;

3.78) hi aṭṭhakathāsu vuttaṃ. Sannisajjaṭṭhānanti sannipatitvā nisīdanaṭṭhānaṃ. Satta paṇṇāni yassāti sattapaṇṇī, yo ‘‘chattapaṇṇo, visamacchado’’ tipi vuccati, tassa jātaguhadvāreti attho.

Vissakammunāti sakkassa devānamindassa kammākammavidhāyakaṃ devaputtaṃ sandhāyāha. Suvibhattabhittithambhasopānanti ettha suvibhattapadassa dvandato pubbe suyyamānattā sabbehi dvandapadehi sambandho, tathā ‘‘nānāvidha…pe… vicitta’’ntiādīsupi. Rājabhavanavibhūtinti rājabhavanasampattiṃ, rājabhavanasobhaṃ vā. Avahasantamivāti avahāsaṃ kurumānaṃ viya. Siriyāti sobhāsaṅkhātāya lakkhiyā. Niketanamivāti vasanaṭṭhānamiva, ‘‘jalantamivā’’tipi pāṭho. Ekasmiṃyeva pānīyatitthe nipatantā pakkhino viya sabbesampi janānaṃ cakkhūni maṇḍapeyeva nipatantīti vuttaṃ ‘‘ekanipāta…pe… vihaṅgāna’’nti. Nayanavihaṅgānanti nayanasaṅkhātavihaṅgānaṃ. Lokarāmaṇeyyakamiva sampiṇḍitanti yadi loke vijjamānaṃ rāmaṇeyyakaṃ sabbameva ānetvā ekattha sampiṇḍitaṃ siyā, taṃ viyāti vuttaṃ hoti, yaṃ yaṃ vā loke ramitumarahati, taṃ sabbaṃ sampiṇḍitamivātipi attho. Daṭṭhabbasāramaṇḍanti pheggurahitaṃ sāraṃ viya, kasaṭavinimuttaṃ pasannaṃ viya ca daṭṭhumaraharūpesu sārabhūtaṃ, pasannabhūtañca. Apica daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo, taṃ. Maṇḍaṃ sūriyarasmiṃ pāti nivāreti, sabbesaṃ vā janānaṃ maṇḍaṃ pasannaṃ pāti rakkhati, maṇḍanamalaṅkāraṃ vā pāti pivati alaṅkarituṃ yuttabhāvenāti maṇḍapo, taṃ.


我来帮你直译这段巴利文：
3.78. 因为在注释书中这样说。"聚集处"是集合坐下的地方。"有七片叶子"是七叶树，也称为"伞叶"和"不齐叶"，意思是在它生长的洞口。
"毗首羯磨"是指帝释天王的工作任事神子。"善分布的墙柱阶梯"中，因为"善分布"词在复合词前已被听到，所以与所有复合词相连，同样在"各种...乃至...庄严"等中也是。"王宫庄严"是王宫财富，或者王宫的庄严。"好像取笑"是好像在嘲笑。"以吉祥"是以称为庄严的吉祥。"好像住处"是好像居住处，也有"好像闪耀"的读法。就像鸟儿都落在同一个饮水处一样，所有人的眼睛都落在讲堂上，所以说"如一落处...乃至...鸟儿"。"眼睛鸟儿"是称为眼睛的鸟儿。"好像汇集了世间美好"是说如果把世间所有存在的美好都带来聚集在一处，就像那样，或者说好像汇集了一切在世间值得欢喜的东西。"可见精华"是像无虚木的精华，像无杂质的清净，在值得见的形色中是精华性的、清净性的。而且，可见的、值得见的、精华性的、特殊的装饰是它的庄严，那个。防护太阳光的装饰，或者保护一切人的清净装饰，或者以适合装饰的状态而饮用装饰庄严，所以是讲堂，那个。


Kusumadāmāni ca tāni olambakāni ceti kusumadāmolambakāni. Visesanassa cettha paranipāto yathā ‘‘agyāhito’’ti. Vividhāniyeva kusumadāmolambakāni tathā, tāni viniggalantaṃ visesena vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti tathā. Kuṭṭena gahito samaṃ katoti kuṭṭimo, koṭṭimo vā, tādisoyeva maṇīti maṇikoṭṭimo, nānāratanehi vicitto maṇikoṭṭimo, tassa talaṃ tathā. Atha vā maṇiyo koṭṭetvā katatalattā maṇikoṭṭena nipphattanti maṇikoṭṭimaṃ, tameva talaṃ, nānāratanavicittaṃ maṇikoṭṭimatalaṃ tathā. Tamiva ca nānāpupphūpahāravicittaṃ supariniṭṭhitabhūmikammanti sambandho. Pupphapūjā pupphūpahāro. Ettha hi nānāratanavicittaggahaṇaṃ nānāpupphūpahāravicittatāyanidassanaṃ, maṇikoṭṭimatalaggahaṇaṃ supariniṭṭhitabhūmikammatāyāti daṭṭhabbaṃ. Nanti maṇḍapaṃ. Brahmavimānasadisanti bhāvanapuṃsakaṃ, yathā brahmavimānaṃ sobhati, tathā alaṅkaritvāti attho. Visesena mānetabbanti vimānaṃ. Saddavidū pana ‘‘vihe ākāse māyanti gacchanti devā yenāti vimāna’’nti vadanti. Visesena vā sucaritakammunā mīyati nimmīyatīti vimānaṃ, vīti vā sakuṇo vuccati, taṃ saṇṭhānena mīyati nimmīyatīti vimānantiādināpi vattabbo. Vimānaṭṭhakathāyaṃ pana ‘‘ekayojanadviyojanādibhāvena pamāṇavisesayuttatāya, sobhātisayayogena ca visesato mānanīyatāya vimāna’’nti (vi. va. aṭṭha. ganthārambhakathā) vuttaṃ. Natthi agghametesanti anagghāni, aparimāṇagghāni agghitumasakkuṇeyyānīti vuttaṃ hoti. Patirūpaṃ, paccekaṃ vā attharitabbānīti paccattharaṇāni, tesaṃ satāni tathā. Uttarābhimukhanti uttaradisābhimukhaṃ. Dhammopi satthāyeva satthukiccanipphādanatoti vuttaṃ ‘‘buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññapetvā’’ti. Yathāha ‘‘yo kho…pe… mamaccayena satthā’’tiādi, (dī. ni. 

我来帮你直译这段巴利文：
花环和垂饰称为花环垂饰。这里修饰语后置如"供火"一样。各种花环垂饰如此，它们好像特别流出、吐出、放出美丽庄严的天盖，在这里是如此。被墙壁固定而平整的是平地，或者说是打磨的，那样的宝石是宝石地面，以各种珍宝庄严的宝石地面，它的地面如此。或者说因为打磨宝石而做成的地面是由宝石打磨而成，那个地面，以各种珍宝庄严的宝石打磨地面如此。而且与那个相似的是以各种花供养庄严的善完成地面工程，这样连接。以花供养是花的供献。因为这里以各种珍宝庄严的理解是显示以各种花供养的庄严性，以宝石打磨地面的理解是善完成地面工程性，应当如此理解。"那个"是讲堂。"如同梵天宫"是中性词，意思是像梵天宫那样庄严地装饰。"特别应尊重"是宫殿。但语言学家们说："因为诸天以此在虚空中特别运行所以是宫殿"。或者说以特别的善行业而被建造所以是宫殿，或者说"vi"是鸟，以它的形状而被建造所以是宫殿等等也应当这样说。但在宫殿注释书中说："因为具有一由旬、二由旬等的特殊尺寸，以及因为以庄严殊胜相应而特别值得尊重所以是宫殿"。"无价"是这些没有价值，意思是说无量价值不能计算价值。"应当铺设"是座具，或者各自应当铺设，它们的百数如此。"向北方"是面向北方。因为法也即是导师，因为完成导师的事务，所以说"为佛世尊设置适合的法座"。如说"谁...乃至...在我去世后是导师"等。

2.216) tathāgatappaveditadhammadesakassa vā satthukiccāvahattā tathārūpe āsane nisīditumarahatīti dassetumpi evaṃ vuttaṃ. Āsanārahanti nisīdanārahaṃ. Dhammāsananti dhammadesakāsanaṃ, dhammaṃ vā kathetuṃ yuttāsanaṃ. Dantakhacitanti dantehi khacitaṃ, hatthidantehi katanti vuttaṃ hoti. ‘‘Danto nāma hatthidanto vuccatī’’ti hi vuttaṃ. Etthāti etasmiṃ dhammāsane. Mama kiccanti mama kammaṃ, mayā vā karaṇīyaṃ.

Idāni āyasmato ānandassa asekkhabhūmisamāpajjanaṃ dassento ‘‘tasmiñca panā’’tiādimāha. Tattha tasmiñca pana divasaeti tathā raññā ārocāpitadivase, sāvaṇamāsassakāḷapakkhacatutthadivaseti vuttaṃ hoti. Anatthajananato visasaṅkāsatāya kileso visaṃ, tassa khīṇāsavabhāvato aññathābhāvasaṅkhātā satti gandho. Tathā hi so bhagavato parinibbānādīsu vilāpādimakāsi. Apica visajananakapupphādigandhapaṭibhāgatāya nānāvidhadukkhahetukiriyājananako kilesova ‘‘visagandho’’ti vuccati. Tathā hi so ‘‘visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā’’tiādinā (mahāni. 3) vuttoti. Apica visagandhonāma virūpo maṃsādigandho, taṃsadisatāya pana kileso. ‘‘Vissasaddo hi virūpe’’ti (dha. sa. ṭī. 624) abhidhammaṭīkāyaṃvuttaṃ. Addhāti ekaṃsato. Saṃveganti dhammasaṃvegaṃ. ‘‘Ohitabhārāna’’nti hi yebhuyyena, padhānena ca vuttaṃ. Edisesu pana ṭhānesu tadaññesampi dhammasaṃvegoyeva adhippeto. Tathā hi ‘‘saṃvego nāma sahottappaṃ ñāṇaṃ, so tassā bhagavato dassane uppajjī’’ti (vi. va. aṭṭha. 838) rajjumālāvimānavaṇṇanāyaṃvuttaṃ, sā ca tadā aviññātasāsanā anāgataphalāti. Itarathā hi cittutrāsavasena dosoyeva saṃvegoti āpajjati, evañca sati so tassa asekkhabhūmisamāpajjanassa ekaṃsakāraṇaṃ na siyā. Evamabhūto ca so idha na vattabboyevāti alamatipapañcena. Tenāti tasmā sve saṅghasannipātassa vattamānattā, sekkhasakaraṇīyattā vā. Te na yuttanti tava na yuttaṃ, tayā vā sannipātaṃ gantuṃ na patirūpaṃ.

Metanti mama etaṃ gamanaṃ. Yvāhanti yo ahaṃ, yanti vā kiriyāparāmasanaṃ, tena ‘‘gaccheyya’’nti ettha gamanakiriyaṃ parāmasati, kiriyāparāmasanassa ca yaṃ taṃ-saddassa ayaṃ pakati, yadidaṃ napuṃsakaliṅgena, ekavacanena ca yogyatā tathāyeva tattha tattha dassanato. Kiriyāya hi sabhāvato napuṃsakattamekattañca icchanti saddavidū. Āvajjesīti upanāmesi. Muttāti muccitā. Appattañcāti agatañca, bimbohane na tāva ṭhapitanti vuttaṃ hoti. Etasmiṃ antareti etthantare, iminā padadvayena dassitakālānaṃ vemajjhakkhaṇe, tathādassitakāladvayassa vā vivareti vuttaṃ hoti.

‘‘Kāraṇe ceva citte ca, khaṇasmiṃ vivarepi ca;

Vemajjhādīsu atthesu ‘antarā’ti ravo gato’’ti.


我来 help你直译这段巴利文：
2.216. 或者为了显示为如来所说法的说法者，因为承担导师的事务，所以适合坐在那样的座位上，因此这样说。"适合座位"是适合坐。"法座"是说法者的座位，或者适合说法的座位。"镶嵌象牙"是用象牙镶嵌，意思是说用象牙做成。因为说"象牙即是称为象的牙"。"在这里"是在这个法座上。"我的事务"是我的工作，或者是我应当做的。
现在显示具寿阿难证得无学地，说"在那个"等。其中"在那个日子"是在那样被王告知的日子，意思是说在沙瓦那月黑分第四日。烦恼是毒，因为生起无益而如毒相似，因为是漏尽所以称为气味是指异变性。因为如此他在世尊涅槃等时做了悲叹等。而且因为类似产生毒的花等气味，能产生各种苦因的行为的烦恼被称为"毒气"。因为如此说"因为带走毒所以是染著，因为是毒根所以是染著，因为是毒果所以是染著，因为是毒受用所以是染著"等。而且毒气即是异形的肉等气味，而烦恼因为与之相似。因为在阿毗达摩注释中说"vis音在异形中"。"必定"是确实。"厌离"是法的厌离。因为"已放下重担者"是就大多数和主要而说。但在这样的地方，也意指其他人的法厌离。因为如此在茹珠摩拉天宫注释中说"厌离即是与愧相应的智，它在见到那个世尊时生起"，而她那时还不了解教法，未证得果。因为否则依心惊怖义而成为过失即是厌离，如此的话它就不是他证得无学地的确定因。如此的它在这里根本不应说，所以到此为止太过详细。"因此"是因为明天僧团集会正在进行，或者因为有学还有应做的事。"他们不适合"是你不适合，或者你去集会不适当。
"我的这个"是我的这个去。"我即是"是我，或者是指行为，以此指示"应去"这里的去的行为，而行为指示的yaṃ taṃ词的这个本性，即是以中性、单数的适当性，因为在各处都如此见到。因为语言学家们认为行为本性上是中性和单数。"倾心"是倾向。"解脱"是已解脱。"未到达的"是未去的，意思是说还未放在枕头上。"在这个期间"是在这个中间，在以这两个词所显示的时间的中间刹那，或者说是在如此显示的两个时间的间隙。
"在原因和心中，
在刹那和间隙中，
在中间等义中，
'antarā'词如此流传。"


Hi vuttaṃ. Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ aggahetvā, yehi vā kilesehi muccati, tesaṃ lesamattampi aggahetvā. Āsavehīti bhavato ā bhavaggaṃ, dhammato ca ā gotrabhuṃ savanato pavattanato āsavasaññitehi kilesehi. Upalakkhaṇavacanamattañcetaṃ. Tadekaṭṭhatāya hi sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccatiyeva. Cittaṃ vimuccīti cittaṃ arahattamaggakkhaṇe āsavehi vimuccamānaṃ hutvā arahattaphalakkhaṇe vimucci. Tadatthaṃ vivarati ‘‘ayañhī’’tiādinā. Caṅkamenāti caṅkamanakiriyāya. Visesanti attanā laddhamaggaphalato visesamaggaphalaṃ. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ yenāti katapuñño, arahattādhigamāya katādhikāroti attho. Padhānamanuyuñjāti vīriyamanuyuñjāhi, arahattasamāpattiyā anuyogaṃ karohīti vuttaṃ hoti. Hohisīti bhavissasi. Kathādosoti kathāya doso vitathabhāvo. Accāraddhanti ativiya āraddhaṃ. Uddhaccāyāti uddhatabhāvāya. Handāti vossaggavacanaṃ. Tena hi adhunāyeva yojemi, na panāhaṃ papañcaṃ karomīti vossaggaṃ karoti. Vīriyasamataṃ yojemīti caṅkamanavīriyassa adhimattattā tassa hāpanavasena samādhinā samatāpādanena vīriyassa samataṃ samabhāvaṃ yojemi, vīriyena vā samathasaṅkhātaṃ samādhiṃ yojemītipi attho. Dvidhāpi hi pāṭho dissati. Vissamissāmīti assasissāmi. Idāni tassa visesato pasaṃsanārahabhāvaṃ dassetuṃ ‘‘tenā’’tiādi vuttaṃ. Tenāti catuiriyāpathavirahitatākāraṇena. ‘‘Anipanno’’tiādīni paccuppannavacanāneva. Parinibbutopi so ākāseyeva parinibbāyi. Tasmā therassa kilesaparinibbānaṃ, khandhaparinibbānañca visesena pasaṃsārahaṃ acchariyabbhutamevāti.

Dutiyadivaseti therena arahattapattadivasato dutiyadivase. Pañcamiyanti tithīpekkhāya vuttaṃ, ‘‘dutiyadivase’’ti iminā tulyādhikaraṇaṃ. Bhinnaliṅgampi hi tulyatthapadaṃ dissati yathā ‘‘guṇo pamāṇaṃ, vīsati cittāni’’ iccādi. Kāḷapakkhassāti sāvaṇamāsakāḷapakkhassa. Paṭhamañhi māsaṃ khaṇḍaphullapaṭisaṅkharaṇamakaṃsu, paṭhamamāsabhāvo ca majjhimappadesavohārena. Tattha hi purimapuṇṇamito yāva aparā puṇṇamī, tāva eko māsoti voharanti. Tato tīṇi divasāni rājā maṇḍapamakāsi, tato dutiyadivase thero arahattaṃ sacchākāsi, tatiyadivase pana sannipatitvā therā saṅgītimakaṃsu, tasmā āsaḷhimāsakāḷapakkhapāṭipadato yāva sāvaṇamāsakāḷapakkhapañcamī , tāva pañcadivasādhiko ekamāso hoti. Samānoti uppajjamāno. Haṭṭhatuṭṭhacittoti ativiya somanassacitto, pāmojjena vā haṭṭhacitto pītiyā tuṭṭhacitto. Ekaṃsanti ekasmiṃ aṃse, vāmaṃseti attho. Tathā hi vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ –

‘‘Ekaṃsaṃ cīvaranti ettha puna saṇṭhāpanavasena evaṃ vuttaṃ, ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo’’ti (su. ni. aṭṭha. 

我来帮你直译这段巴利文：
如此说。"不取著"是不以贪爱、见的方式执取任何法，或者对于从其解脱的烦恼，连一点渣滓也不执取。"诸漏"是从有至有顶，从法至种姓智，因流出运行而称为漏的诸烦恼。这只是表示特征的说法。因为与它同一义，心确实从一切烦恼、一切恶法解脱。"心解脱"是心在阿罗汉道刹那从诸漏解脱后，在阿罗汉果刹那解脱。以"因为这个"等来解释其义。"以经行"是以经行的行为。"殊胜"是比自己所获得的道果更殊胜的道果。"已作功德"是已作已积聚了出离依止的功德者，意思是说已为证得阿罗汉而作准备。"专修精进"是专注于精进，意思是说修习阿罗汉定。"将成为"是将会。"说话过失"是说话的过失虚妄性。"太过精进"是过分精进。"为掉举"是为了掉举性。"来吧"是舍弃语。以此表示现在就调整，我不做延迟而作舍弃。"调整精进平等"是因为经行精进过度，以减少它的方式通过定而使平等，使精进平等平衡，或者意思是以精进调整称为止的定。因为两种读法都可见。"我将休息"是我将喘息。现在为了显示他特别值得赞叹而说"因此"等。"因此"是因为缺乏四威仪的原因。"未卧"等是现在式词。他即使入灭也是在空中入灭。所以长老的烦恼般涅槃和蕴般涅槃特别值得赞叹，确实是稀有未曾有。
"第二天"是从长老证得阿罗汉的日子的第二天。"第五"是就日期而说，与"第二天"是同位语。因为同义词即使语性不同也可见，如"功德是量度"、"二十心"等。"黑分"是沙瓦那月的黑分。因为第一个月修补破损，而第一月的状态是依中土的说法。因为在那里从前满月到后满月称为一个月。然后三天王建造讲堂，然后第二天长老证得阿罗汉，第三天诸长老集合作结集，所以从阿沙荼月黑分初一到沙瓦那月黑分第五，总共是一个月零五天。"成为"是生起。"欢喜悦意心"是极其喜悦心，或者以欢喜而欢喜心，以喜而悦意心。"一肩"是在一个肩上，意思是说在左肩。因为如此在婆耆沙经注释中说：
"一肩衣中，这里因重新整理而如此说，一肩是披在左肩站立的代称。因此应当了解其义是如同披在左肩站立一样地穿衣服";

2.345).

Bandha…pe… viyāti vaṇṭato pavuttasuparipakkatālaphalamiva. Paṇḍu…pe… viyāti sitapītapabhāyuttapaṇḍuromajakambale ṭhapito jātimā maṇi viya, jātivacanena cettha kuttimaṃ nivatteti. Samuggatapuṇṇacando viyāti juṇhapakkhapannarasuposathe samuggato soḷasakalāparipuṇṇo cando viya. Bālā…pe… viyāti taruṇasūriyapabhāsamphassena phullitasuvaṇṇavaṇṇaparāgagabbhaṃ satapattapaddhaṃ viya. ‘‘Piñjarasaddo hi hemavaṇṇapariyāyo’’ti (sārattha. ṭī. 

我来帮你直译这段巴利文：
2.345. "绑...乃至...如"是像从柄部成熟完全的棕榈果一样。"黄...乃至...如"是像放在泛白黄光的白色羊毛毯上的天然宝石一样，这里以"天然"词排除人造的。"如升起的满月"是像在光明分第十五布萨日升起的具足十六分的月亮一样。"幼...乃至...如"是像被年轻太阳光照射而开放的具有金色花粉胚芽的百瓣莲花一样。因为"piñjara(黄褐色)"词是金色的同义词。

1.22) sāratthadīpaniyaṃ vutto. Pariyodātenāti pabhassarena. Sappabhenāti vaṇṇappabhāya, sīlappabhāya ca samannāgatena. Sassirikenāti sarīrasobhaggādisaṅkhātāya siriyā ativiya sirimatā. Mukhavarenāti yathāvuttasobhāsamalaṅkatattā uttamamukhena. Kāmaṃ ‘‘ahamasmi arahattaṃ patto’’ti nārocesi, tathārūpāya pana uttamalīḷāya gamanato passantā sabbepi tamatthaṃ jānanti, tasmā ārocento viya hotīti āha ‘‘attano arahattappattiṃ ārocayamāno viya agamāsī’’ti.

Kimatthaṃ panāyaṃ evamārocayamāno viya agamāsīti? Vuccate – so hi ‘‘attupanāyikaṃ akatvā aññabyākaraṇaṃ bhagavatā saṃvaṇṇita’’nti manasi karitvā ‘‘sekkhatāya dhammavinayasaṅgītiyā gahetumayuttampi bahussutattā gaṇhissāmā’’ti nisinnānaṃ therānaṃ arahattappattivijānanena somanassuppādanatthaṃ, ‘‘appamatto hohī’’ti bhagavatā dinnaovādassa ca saphalatādīpanatthaṃ evamārocayamāno viya agamāsīti. Āyasmatomahākassapassaetadahosi samasamaṭṭhapanādinā yathāvuttakāraṇena satthukappattā. Dhareyyāti vijjamāno bhaveyya. ‘‘Sobhati vata te āvuso ānanda arahattasamadhigamatā’’tiādinā sādhukāramadāsi. Ayamidha dīghabhāṇakānaṃ vādo. Khuddakabhāṇakesu ca suttanipātakhuddakapāṭhabhāṇakānaṃ vādotipi yujjati tadaṭṭhakathāsupi tathā vuttattā.

Majjhimaṃ nikāyaṃ bhaṇanti sīlenāti majjhimabhāṇakā, tappaguṇā ācariyā. Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ, tadanatikkamitvā vā. Tatthāti tasmiṃ bhikkhusaṅghe. Ānandassa etamāsananti sambandho. Tasmiṃ samayeti tasmiṃ evaṃkathanasamaye. Thero cintesi ‘‘kuhiṃ gato’’ti pucchantānaṃ attānaṃ dassente ativiya pākaṭabhāvena bhavissamānattā, ayampi majjhimabhāṇakesveva ekaccānaṃ vādo, tasmā itipi eke vadantīti sambandho. Ākāsena āgantvā attano āsaneyeva attānaṃ dassesītipi tesameva ekacce vadanti. Pulliṅgavisaye hi ‘‘eke’’ti vutte sabbattha ‘‘ekacce’’ti attho veditabbo. Tīsupi cettha vādesu tesaṃ tesaṃ bhāṇakānaṃ tena tenākārena āgatamattaṃ ṭhapetvā visuṃ visuṃ vacane aññaṃ visesakāraṇaṃ natthi. Sattamāsaṃ katāya hi dhammavinayasaṅgītiyā kadāci pakatiyāva, kadāci pathaviyaṃ nimujjitvā, kadāci ākāsena āgatattā taṃ tadāgamanamupādāya tathā tathā vadanti. Apica saṅgītiyā ādidivaseyeva paṭhamaṃ pakatiyā āgantvā tato paraṃ ākāsamabbhuggantvā parisaṃ pattakāle tato otaritvā bhikkhupantiṃ apīḷento pathaviyaṃ nimujjitvā āsane attānaṃ dassesītipi vadanti. Yathā vā tathā vā āgacchatu, āgamanākāramattaṃ na pamāṇaṃ, āgantvā gatakāle āyasmato mahākassapassa sādhukāradānameva pamāṇaṃ satthārā dātabbasādhukāradāneneva arahattappattiyā aññesampi ñāpitattā, bhagavati dharamāne paṭiggahetabbāya ca pasaṃsāya therassa paṭiggahitattā. Tasmā tamatthaṃ dassento ‘‘yathā vā’’tiādimāha. Sabbatthāpīti sabbesupi tīsu vādesu.

Bhikkhū āmantesīti bhikkhū ālapīti ayamettha attho, aññatra pana ñāpanepi dissati yathā ‘‘āmantayāmi vo bhikkhave, (dī. ni. 2.218) paṭivedayāmi vo bhikkhave’’ti (a. ni. 7.72) pakkosanepi dissati yathā ‘‘ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11) ālapanepi dissati yathā ‘‘tatra kho bhagavā bhikkhū āmantesi ‘bhikkhavo’ti’’ (saṃ. ni. 

我来帮你直译这段巴利文：
1.22. 在《心义灯》中说。"清净"是光明的。"有光辉"是具有色光和戒光。"有吉祥"是以称为身体庄严等的吉祥而极其吉祥。"殊胜面"是因为如前所说的庄严而装饰所以是最上的面。虽然他没有宣布"我已证得阿罗汉"，但因以如此殊胜威仪而行，所有看见的人都知道此事，所以说"好像宣告自己证得阿罗汉地而去"。
为什么他要这样好像宣告而去呢？回答说 - 他因为思维"不作自我引导而说明他人证果被世尊赞叹"，为了使诸长老想"虽然因有学身份不适合参与法律结集，但因多闻我们将接受"而坐着的人，由了知证得阿罗汉而生起喜悦，以及为了显示世尊所给"要不放逸"的教诫有果，所以好像这样宣告而去。具寿大迦叶这样想，因为以平等摆设等如前所说的原因而如师尊。"会住"是会存在。以"贤友阿难啊，你证得阿罗汉实在庄严"等给予赞叹。这是这里长部诵者们的说法。也适合是小部诵者中经集和小诵诵者的说法，因为在其注释书中也如此说。
以说中部为特质的是中部诵者，精通它的老师们。"依长幼"是长幼的次第，或者不超越它。"在那里"是在那个比丘僧团中。"阿难的这个座位"是连接语。"在那个时候"是在那个如此说话的时候。长老思考因为对问"去哪里"的人显示自己会变得太过显著，这也是在中部诵者中一些人的说法，所以说"如此一些人说"的连接。从空中来在自己座位上显示自己，这也是他们中一些人说。因为在阳性范围中说"eke(一些)"，应当在所有处理解为"ekacce(某些)"。在这三种说法中，除了各个诵者以各种形式来的程度外，在各个说法中没有其他特殊原因。因为在作了七个月的法律结集中，有时正常地来，有时钻入地下，有时从空中来，所以依据那个那个来法而如此如此说。而且说在结集的第一天最初正常地来，此后升入空中，到达众会时从那里下来，不挤压比丘排而钻入地下在座位上显示自己。无论如何来，来的方式并不重要，重要的是来到时具寿大迦叶给予赞叹，因为通过应由导师给予的赞叹而使他人也知道证得阿罗汉，而且长老接受了在世尊在世时应接受的称赞。所以为了显示那个意义而说"无论如何"等。"在一切处"是在所有三种说法中。
"告诸比丘"这里的意思是招呼比丘们，但在其他处也见到通知的用法，如"比丘们，我告诉你们，比丘们，我通知你们"，也见到召唤的用法，如"比丘，你来以我的话召唤舍利弗"，也见到招呼的用法，如"在那里世尊招呼比丘们'比丘们'"；

1.249), idhāpi ālapaneti sāratthadīpaniyaṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Ālapanamattassa pana abhāvato ‘‘kiṃ paṭhamaṃ saṅgāyāmā’’tiādinā vuttena viññāpiyamānatthantarena ca sahacaraṇato ñāpaneva vaṭṭati, tasmā āmantesīti paṭivedesi viññāpesīti attho vattabbo. ‘‘Tatra kho bhagavā bhikkhū āmantesi ‘bhikkhavo’ti, ‘bhaddante’ti te bhikkhū bhagavato paccassosu’’ntiādīsu (saṃ. ni. 1.249) hi ālapanamattameva dissati, na viññāpiyamānatthantaraṃ, taṃ pana ‘‘bhūtapubbaṃ bhikkhave’’tiādinā (saṃ. ni. 

我来帮你直译这段巴利文：
1.249. 在《心义灯》中说这里也是招呼。但因为不仅仅是招呼，而且与以"我们先结集什么"等所说的其他所通知的意义相伴随，所以适合是通知，因此应当说"告诸"的意思是通知、使知道。因为在"在那里世尊招呼比丘们'比丘们'，那些比丘回答世尊'大德'"等中只见到招呼，没有其他所通知的意义，那是以"比丘们，过去曾经"等来；

1.249) paccekameva āraddhaṃ. Tasmā tādisesveva ālapane vaṭṭatīti no takko. Saddavidū pana vadanti ‘‘āmantayitvā devindo, vissakammaṃ mahiddhika’ntiādīsu (cariyā. 107) viya mantasaddo guttabhāsane. Tasmā ‘āmantesī’ti etassa sammantayīti attho’’ti. ‘‘Āvuso’’tiādi āmantanākāradīpanaṃ. Dhammaṃ vā vinayaṃ vāti ettha vā-saddo vikappane, tena ‘‘kimekaṃ tesu paṭhamaṃ saṅgāyāmā’’ti dasseti. Kasmā āyūti āha ‘‘vinaye ṭhite’’tiādi. ‘‘Yasmā, tasmā’’ti ca ajjhāharitvā yojetabbaṃ. Tasmāti tāya āyusarikkhatāya . Dhuranti jeṭṭhakaṃ. No nappahotīti pahotiyeva. Dvipaṭisedho hi saha atisayena pakatyatthadīpako.

Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayaṃ, yadidaṃ khandhapañcakanti vā yojetabbaṃ. Evañhi sati ‘‘etadagga’’nti yathārutaliṅgameva. ‘‘Yadida’’nti padassa ca ayaṃ sabhāvo, yā tassa tassa atthassa vattabbassa liṅgānurūpena ‘‘yo aya’’nti vā ‘‘yā aya’’nti vā ‘‘yaṃ ida’’nti vā yojetabbatā tathāyevassa tattha tattha dassitattā. Bhikkhūnaṃ vinayadharānanti niddhāraṇachaṭṭhīniddeso.

Attanāva attānaṃ sammannīti sayameva attānaṃ sammataṃ akāsi. ‘‘Attanā’’ti hi idaṃ tatiyāvisesanaṃ bhavati, tañca parehi sammannanaṃ nivatteti, ‘‘attanā’’ti vā ayaṃ vibhatyantapatirūpako abyayasaddo . Keci pana ‘‘liṅgatthe tatiyā abhihitakattubhāvato’’ti vadanti. Tadayuttameva ‘‘thero’’ti kattuno vijjamānattā. Vissajjanatthāya attanāva attānaṃ sammannīti yojetabbaṃ. Pucchadhātussa dvikammikattā ‘‘upāliṃ vinaya’’nti kammadvayaṃ vuttaṃ.

Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ dhammakathikānaṃ dhammatāti veditabbaṃ. Tāya hi dhammakathikānaṃ parisāya hatthakukkuccamukhavikārādi paṭicchādīyati. Bhagavā ca dhammakathikānaṃ dhammatādassanatthameva vicitrabījaniṃ gaṇhāti. Aññathā hi sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagatasikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ na siyā. ‘‘Paṭhamaṃ āvuso upāli pārājikaṃ kattha paññatta’’nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto bhagavatā paññattānukkamena, pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. Kismiṃ vatthusminti, methunadhammeti ca nimittatthe bhummavacanaṃ. ‘‘Kattha paññatta’’ntiādinā dassitena saha tadavasiṭṭhampi saṅgahetvā dassetuṃ ‘‘vatthumpi pucchī’’tiādi vuttaṃ.


我来帮你直译这段巴利文：
1.249. 才各自开始。所以我们的推理是在这样的招呼中适合。但语言学家们说："如'招呼具大神通的天帝释、毗首羯磨'等中，manta词是秘密言说。所以'告诸'的意思是善共商议。""贤友"等显示招呼的方式。"法或律"这里"或"字是选择，以此显示"我们先结集它们中的哪一个"。为什么长老呢？说"当律住立"等。应当补充"因为,所以"来连接。"所以"是因为那个如寿命。"首要"是最上。"不是不能"是确实能。因为双重否定与强调一起表示原来的意思。
"这最上"是这个最上。因为这是以性的变化而说。"即是"应当连接为"即是这个"或"即是五蕴"。因为如此的话"这最上"就只是如所说的性。而"即是"词的本性是，因为在各处显示应当根据所说的各个意义的性而连接为"即是这个"或"即是这个"或"即是这个"。"比丘中持律者"是分离的第六格说明。
"自己选自己"是自己使自己成为认可。因为这个"自己"是第三格修饰语，它排除被他人选择，或者说这个"自己"是似变格词尾的不变词。但有些人说"在性义中第三格是因为有明说的作者性"。那是不适当的，因为有"长老"作为作者。应当连接为"为了解答而自己选自己"。因为问根可有两个受词，所以说"优波离"和"律"两个受词。
"拿着扇子"这里拿扇子应当理解是说法者的特性。因为以它遮盖说法者的听众的手的不安、面部表情等。而世尊为了显示说法者的特性才拿彩色扇子。因为否则不应该遮盖成为一切世间庄严、达到最上学处和调御的佛陀们的面月轮。为什么说"贤友优波离，第一波罗夷在哪里制定"，难道在结集之前它的第一性不适当吗？不，不是不适当，因为依世尊制定的次第和诵波罗提木叉的次第而成立第一性。因为大多数三藏是依世尊在世时确立的次第而结集，特别是律藏和论藏应当如此理解。"在什么事上"和"在淫欲法"是处所义的处格。为了显示与由"在哪里制定"等所显示的一起包含其余的，所以说"也问事"等。


Saṅgītikārakavacanasammissaṃ vā nu kho, suddhaṃ vā buddhavacananti āsaṅkāpariharaṇatthaṃ, yathāsaṅgītasseva pamāṇabhāvaṃ dassanatthañca pucchaṃ samuddharitvā vissajjento ‘‘kiṃ panetthā’’tiādimāha. Ettha paṭhamapārājiketi etissaṃ tathāsaṅgītāya paṭhamapārājikapāḷiyaṃ. Tenevāha ‘‘na hi tathāgatā ekabyañjanampi niratthakaṃ vadantī’’ti. Apanetabbanti atirekabhāvena niratthakatāya, vitathabhāvena vā ayuttatāya chaḍḍetabbavacanaṃ. Pakkhipitabbanti asampuṇṇatāya upanetabbavacanaṃ. Kasmāti āha ‘‘na hī’’tiādi. Sāvakānaṃ pana devatānaṃ vā bhāsiteti bhagavato pucchāthomanādivasena bhāsitaṃ sandhāyāha. Sabbatthāpīti bhagavato sāvakānaṃ devatānañca bhāsitepi. Taṃ pana pakkhipanaṃ sambandhavacanamattasseva, na sabhāvāyuttiyā atthassāti dasseti ‘‘kiṃ pana ta’’ntiādinā sambandhavacanamattanti pubbāparasambandhavacanameva. Idaṃ paṭhamapārājikanti vavatthapetvā ṭhapesuṃ imināva vācanāmaggena uggahaṇadhāraṇādikiccanipphādanatthaṃ, tadatthameva ca gaṇasajjhāyamakaṃsu ‘‘tena…pe… viharatī’’ti. Sajjhāyārambhakāleyeva pathavī akampitthāti vadanti, tadidaṃ pana pathavīkampanaṃ therānaṃ dhammasajjhāyānubhāvenāti ñāpetuṃ ‘‘sādhukāraṃ dadamānā viyā’’ti vuttaṃ. Udakapariyantanti pathavīsandhārakaudakapariyantaṃ. Tasmiñhi caliteyeva sāpi calati, etena ca padesapathavīkampanaṃ nivatteti.

Kiñcāpi pāḷiyaṃ gaṇanā natthi, saṅgītimāropitāni pana ettakānevāti dīpetuṃ ‘‘pañcasattati sikkhāpadānī’’ti vuttaṃ ‘‘purimanayenevā’’ti etena sādhukāraṃ dadamānā viyāti atthamāha. Na kevalaṃ sikkhāpadakaṇḍavibhaṅganiyameneva, atha kho pamāṇaniyamenāpīti dassetuṃ ‘‘catusaṭṭhibhāṇavārā’’ti vuttaṃ. Ettha ca bhāṇavāroti –

‘‘Aṭṭhakkharā ekapadaṃ, ekagāthā catuppadaṃ;

Gāthā cekā mato gantho, gantho bāttiṃsatakkharo.

Bāttiṃsakkharaganthānaṃ, paññāsadvisataṃ pana;

Bhāṇavāro mato eko, svaṭṭhakkharasahassako’’ti.

Evaṃ aṭṭhakkharasahassaparimāṇo pāṭho vuccati. Bhaṇitabbo vāro yassāti hi bhāṇavāro, ekena sajjhāyanamaggena kathetabbavāroti attho. Khandhakanti mahāvaggacūḷavaggaṃ. Khandhānaṃ samūhato, pakāsanato vā khandhakoti hi vuccati, khandhāti cettha pabbajjūpasampadādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā paññattiyoti vuccanti. Paññattiyañca khandhasaddo dissati ‘‘dārukkhandho, (a. ni. 6.41) aggikkhandho (a. ni. 7.72), udakakkhandho’’tiādīsu (a. ni. 5.45; 6.37) viya. Apica bhāgarāsaṭṭhatāpi yujjatiyeva tāsaṃ paññattīnaṃ bhāgato, rāsito ca vibhattattā, taṃ pana vinayapiṭakaṃ bhāṇakehi rakkhitaṃ gopitaṃ saṅgahāruḷhanayeneva cirakālaṃ anassamānaṃ hutvā patiṭṭhahissatīti āyasmantaṃ upālittheraṃ paṭicchāpesuṃ ‘‘āvuso imaṃ tuyhaṃ nissitake vācehī’’ti.

Dhammaṃ saṅgāyitukāmoti suttantābhidhammasaṅgītiṃ kattukāmo ‘‘dhammo ca vinayo ca desito paññatto’’tiādīsu (dī. ni. 

我来 帮你直译这段巴利文：
是否混杂着结集者的话，还是纯粹的佛语呢？为了排除这种疑虑，以及为了显示如结集的就是准则，所以提出问题并解答说"在这里什么"等。"在这第一波罗夷"是在那如此结集的第一波罗夷文中。因此说"如来们不说任何一个没有意义的文字"。"应当除去"是因为多余而无意义，或因为虚假而不适当应当舍弃的话。"应当加入"是因为不完整而应当增加的话。为什么？说"因为不"等。"但是声闻或天人所说"是指关于对世尊的问询、赞叹等所说。"在一切处"是在世尊、声闻和天人所说中也是。但那加入只是连接的话语，不是本性不适当的意义，所以以"什么是那"等显示只是连接的话语就是前后连接的话语。"这第一波罗夷"他们确定安立就是以这个诵读方式为了完成受持、忆持等工作，为了那个目的而作群体诵读"当时...住在"。说在开始诵读时大地震动，但这大地震动是为了让知道是通过长老们法的诵读的威力，所以说"好像给予赞叹"。"至水边际"是至支撑大地的水的边际。因为当那个动摇时它也动摇，以此排除局部大地震动。
虽然在圣典中没有数目，但为了显示被结集安立的就只有这么多，所以说"七十五学处"。以"就如前方式"说明意思是好像给予赞叹。为了显示不仅是以学处篇分别的确定，而且也是以数量的确定，所以说"六十四诵分"。这里"诵分"是：
"八字为一句，四句为一偈；
一偈为一文，文为三十二字。
三十二字文，二百五十个；
称为一诵分，即八千字数。"
如此称呼八千字量的诵读。因为应当诵读的部分称为诵分，意思是以一个诵读方式应当说的部分。"犍度"是大品和小品。因为从蕴的集合，或从显示而称为犍度，这里蕴是指称为出家、具足戒等律业，和称为应作、不应作学处的制定。因为出家等因为被世尊制定而称为制定。而在制定中可见蕴字，如"木蕴、火蕴、水蕴"等。而且那些制定因为从部分和堆积而分别，所以部分堆积的意义也适合，但那个律藏被诵者们守护、保护，将以结集上升的方式长时不坏而住立，所以使具寿优波离长老接受说"贤友，你教导你的依止者们这个"。
"想要结集法"是想要作经藏、论藏的结集，如在"法和律已说已制定"等中；

2.216) viya pārisesanayena dhammasaddassa suttantābhidhammesveva pavattanato. Ayamattho upari āvi bhavissati.

Saṅghaṃ ñāpesīti ettha heṭṭhā vuttanayena attho veditabbo. Kataraṃ āvuso piṭakanti vinayāvasesesu dvīsu piṭakesu kataraṃ piṭakaṃ. Vinayābhidhammānampi khuddakasaṅgītipariyāpannattā tamantarena vuttaṃ ‘‘suttantapiṭake catasso saṅgītiyo’’ti. Saṅgītiyoti ca saṅgāyanakāle dīghādivasena visuṃ visuṃ niyametvā saṅgayhamānattā nikāyāva vuccanti. Tenāha ‘‘dīghasaṅgīti’’ntiādi. Suttāneva sampiṇḍetvā vaggakaraṇavasena tayo vaggā, nāññānīti dassetuṃ ‘‘catuttiṃsa suttāni tayo vaggā’’ti vuttaṃ. Tasmā catuttisaṃ suttāni tayo vaggā honti, suttāni vā catuttiṃsa, tesaṃ vaggakaraṇavasena tayo vaggā, tesu tīsu vaggesūti yojetabbaṃ. ‘‘Brahmajālasuttaṃ nāma atthi, taṃ paṭhamaṃ saṅgāyāmā’’ti vutte kasmāti codanāsambhavato ‘‘tividhasīlālaṅkata’’ntiādimāha. Hetugabbhāni hi etāni. Cūḷamajjhimamahāsīlavasena tividhassāpi sīlassa pakāsanattā tena alaṅkataṃ vibhūsitaṃ tathā nānāvidhe micchājīvabhūte kuhanalapanādayo viddhaṃsetīti nānāvidhamicchājīvakuhanalapanādividdhaṃsanaṃ. Tattha kuhanāti kuhāyanā, paccayapaṭisevanasāmantajappanairiyāpathasannissitasaṅkhātena tividhena vatthunā vimhāpanāti attho. Lapanāti vihāraṃ āgate manusse disvā ‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantetuṃ. Yadi evaṃ gacchatha, ahaṃ pacchato bhikkhū gahetvā āgacchāmī’’ti evamādinā bhāsanā. Ādisaddena pupphadānādayo, nemittikatādayo ca saṅgaṇhāti. Apicettha micchājīvasaddena kuhanalapanāhi sesaṃ anesanaṃ gaṇhāti. Ādisaddena pana tadavasesaṃ mahicchatādikaṃ dussilyanti daṭṭhabbaṃ. Dvāsaṭṭhi diṭṭhiyo eva paliveṭhanaṭṭhena jālasarikkhatāya jālaṃ, tassa viniveṭhanaṃ apaliveṭhakaraṇaṃ tathā.


我来帮你直译这段巴利文：
2.216. 如此因为法词以排除方式只在经藏、论藏中运用。这个意思在后面将会明显。
"告知僧团"这里应当依上述方式理解意思。"贤友，哪个藏"是在除律藏的两个藏中哪个藏。因为律和论也包含在小部结集中，所以除去那个而说"在经藏中有四种结集"。"结集"是因为在结集时依长部等分别确定而结集，所以就是称为部。因此说"长部结集"等。为了显示只是把经集合而作品的方式为三品，不是其他，所以说"三十四经三品"。所以三十四经成为三品，或者三十四经，以它们作品的方式为三品，应当连接为在那三品中。当说"有名为梵网经，我们先结集它"时，因为可能有为什么的质疑，所以说"以三种戒庄严"等。因为这些含有原因。因为显示以小、中、大戒方式的三种戒，所以以它装饰庄严；同样，因为破坏各种邪命性质的欺诈、谄媚等，所以是破坏各种邪命欺诈谄媚等。其中"欺诈"是欺骗，意思是以称为资具使用、近谈、威仪依止的三种事而令惊叹。"谄媚"是见到来到寺院的人们后说"诸位为什么来？是来邀请比丘吗？如果这样请去，我后面带比丘们来"等这样的说话。以"等"字包含供花等和暗示等。而且这里以邪命词包含欺诈谄媚之外的不正当寻求。但应当理解以"等"字是其余的大欲等恶戒。六十二见因为缠绕义而如网的相似性为网，它的解开是作不缠绕如此。


Antarā ca bhante rājagahaṃ antarā ca nāḷandanti ettha antarāsaddo vivare ‘‘apicāyaṃ bhikkhave tapodādvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) viya. Tasmā rājagahassa ca nāḷandassa ca vivareti attho daṭṭhabbo. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Ayojiyamāne hi upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tattha rañño kīḷanatthaṃ paṭibhānacittavicitraagāramakaṃsu, taṃ ‘‘rājāgāraka’’nti vuccati, tasmiṃ. Ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇo ambarukkho atthi, taṃ ‘‘ambalaṭṭhikā’’ti vadanti, tassa samīpe pavattattā uyyānampi ‘‘ambalaṭṭhikā’’ tveva saṅkhyaṃ gataṃ yathā ‘‘varuṇanagara’’nti, tasmā ambalaṭṭhikāyaṃ nāma uyyāne rājāgāraketi attho. Aviññāyamānassa hi viññāpanatthaṃ etaṃ ādhāradvayaṃ vuttaṃ rājāgārametassāti vā rājāgārakaṃ, uyyānaṃ, rājāgāravati ambalaṭṭhikāyaṃ nāma uyyāneti attho. Bhinnaliṅgampi hi visesanapadamatthī’’ti keci vadanti, evaṃ sati rājāgāraṃ ādhāro na siyā. ‘‘Rājāgāraketi evaṃnāmake uyyāne abhiramanārahaṃ kira rājāgārampi. Tattha, yassa vasenetaṃ evaṃ nāmaṃ labhatī’’ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Evaṃ sati ‘‘ambalaṭṭhikāya’’nti āsannataruṇambarukkhena visesetvā ‘‘rājāgārake’’ti uyyānameva nāmavasena vuttanti attho āpajjati, tathā ca vuttadosova siyā. Suppiyañca paribbājakanti suppiyaṃ nāma sañcayassa antevāsiṃ channaparibbājakañca. Brahmadattañca māṇavanti ettha taruṇo ‘‘māṇavo’’ti vutto ‘‘ambaṭṭho māṇavo, aṅgako māṇavo’’tiādīsu (dī. ni. 1.259, 211) viya, tasmā brahmadattaṃ nāma taruṇapurisañca ārabbhāti attho. Vaṇṇāvaṇṇeti pasaṃsāya ceva garahāya ca. Atha vā guṇo vaṇṇo, aguṇo avaṇṇo, tesaṃ bhāsanaṃ uttarapadalopena tathā vuttaṃ yathā ‘‘rūpabhavo rūpa’’nti.

‘‘Tato para’’ntiādimhi ayaṃ vacanakkamo – sāmaññaphalaṃ panāvuso ānanda kattha bhāsitanti? Rājagahe bhante jīvakambavaneti. Kena saddhinti? Ajātasattunā vedehiputtena saddhinti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchīti. Ettha hi ‘‘kaṃ ārabbhā’’ti avatvā ‘‘kena saddhi’’nti vattabbaṃ. Kasmāti ce? Na bhagavatā eva etaṃ suttaṃ bhāsitaṃ, raññāpi ‘‘yathā nu kho imāni puthusippāyatanānī’’tiādinā (dī. ni. 

我来帮你直译这段巴利文：
"大德,王舍城(即现在印度比哈尔邦首府巴特那附近)与那烂陀之间"这里"之间"词是在空隙中,如"比丘们,这个热水池是从两个大地狱之间来"等中一样。因此应当理解为王舍城和那烂陀的空隙中的意思。但因为与"之间"词结合而作受格语。在这样的地方,字母学者们只用一个"之间"词如"在村子和河之间行走",它也要和第二词连接。因为不连接时不能得到受格,因为在属格的场合因与"之间"词结合而需要受格。在那里他们为王的游玩建造了装饰有艺术绘画的房屋,那称为"王舍",在那里。"庵婆园"是王的园林。据说在它的门口附近有年轻的芒果树,称它为"庵婆园",因为园林也在它附近进行而称为"庵婆园",如"瓦卢那城"一样,所以意思是在名为庵婆园的园林中的王舍。因为为了使不知道的人知道而说这两个处所,或者有王舍的是王舍,即园林,意思是在有王舍的名为庵婆园的园林。有些人说即使性别不同的限定词也存在,如此的话王舍就不是处所了。瓦即罗布提长老说:"在王舍即在这样名字的园林中有适合王享乐的王舍,在那里,以它而得到这样的名字"。如此的话,"庵婆园"是以附近年轻芒果树而特指,"王舍"是以名字而说园林的意思成立,那样就会有上说的过失。"遊方者苏比耶"是名为苏比耶的散阇耶的弟子隐藏的遊方者。"青年梵授"这里年轻人称为"青年",如"安拔陀青年、安伽卡青年"等中一样,所以意思是关于名为梵授的年轻人。"赞叹与诽谤"是称赞和责备。或者说功德是赞叹,过失是诽谤,它们的说就以省略后词而如此说,如"色有称为色"。
在"此后"等中这是说话的次序 - "贤友阿难,《沙门果》在哪里说？""大德,在王舍城的耆婆庵婆林。""与谁一起？""与韦提希子阿阇世王一起。"然后具寿大迦叶问具寿阿难《沙门果》的因缘也问人。因为这里不说"关于谁"而应当说"与谁一起"。为什么呢？这部经不只是世尊说的,国王也以"如何这些众多工巧处"等;

1.163) kiñci kiñci vuttamatthi, tasmā evameva vattabbanti. Imināva nayena sabbattha ‘‘kaṃ ārabbhā’’ti vā ‘‘kena saddhi’’nti vā yathārahaṃ vatvā saṅgītimakāsīti daṭṭhabbaṃ. Tantinti suttavaggasamudāyavasena vavatthitaṃ pāḷiṃ. Evañca katvā ‘‘tivaggasaṅgahaṃ catuttiṃsasuttapaṭimaṇḍita’’nti vacanaṃ upapannaṃ hoti. Pariharathāti uggahaṇavācanādivasena dhāretha. Tato anantaraṃ saṅgāyitvāti sambandho.

‘‘Dhammasaṅgaho cā’’tiādinā samāso. Evaṃ saṃvaṇṇitaṃ porāṇakehīti attho. Etena ‘‘mahādhammahadayena, mahādhātukathāya vā saddhiṃ sattappakaraṇaṃ abhidhammapiṭakaṃ nāmā’’ti vuttaṃ vitaṇḍavādimataṃ paṭikkhipitvā ‘‘kathāvatthunāva saddhi’’nti vuttaṃ samānavādimataṃ dasseti. Saṇhañāṇassa, saṇhañāṇavantānaṃ vā visayabhāvato sukhumañāṇagocaraṃ.

Cūḷaniddesamahāniddesavasena duvidhopi niddeso. Jātakādike khuddakanikāyapariyāpanne, yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭakeva saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi dīghabhāṇakā jātakādīnaṃ abhidhammapiṭake saṅgahaṃ vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ jātakagatikattā, nettipeṭakopadesādīnañca niddesapaṭisambhidāmaggagatikattā. Majjhimabhāṇakā pana aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭake, nāpi paññattiniddesabhūte yathāparādhasāsane vinayapiṭaketi jātakādīnaṃ suttantapiṭakapariyāpannataṃ vadanti. Yuttamettha vicāretvā gahetabbaṃ.

Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamaṃ saṅgītiṃ dassetvā idāni tattha vavatthāpitesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhedaṃ dassetuṃ ‘‘evameta’’ntiādimāha. Tattha ‘‘eva’’nti iminā etasaddena parāmasitabbaṃ yathāvuttasaṅgītippakāraṃ nidasseti. ‘‘Yañhī’’tiādi vitthāro. Anuttaraṃ sammāsambodhinti anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ. Etthantareti abhisambujjhanassa, parinibbāyanassa ca vivare. Tadetaṃ pañcacattālīsa vassānīti kālavasena niyameti. Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha. Yaṃ vacanaṃ vuttaṃ, sabbaṃ tanti sambandho. Kiṃ panetanti āha ‘‘vimuttirasamevā’’ti, na tadaññarasanti vuttaṃ hoti. Vimuccitthāti vimutti, rasitabbaṃ assādetabbanti rasaṃ, vimuttisaṅkhātaṃ rasametassāti vimuttirasaṃ, arahattaphalassādanti attho. Ayaṃ ācariyasāriputtattherassa mati (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā). Ācariyadhammapālatthero pana taṃ kecivādaṃ katvā imamatthamāha ‘‘vimuccati vimuccitthāti vimutti, yathārahaṃ maggo phalañca. Rasanti guṇo, sampattikiccaṃ vā , vuttanayena samāso. Vimuttānisaṃsaṃ, vimuttisampattikaṃ vā maggaphalanipphādanato, vimuttikiccaṃ vā kilesānamaccantavimuttisampādanatoti attho’’ti (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Aṅguttaraṭṭhakathāyaṃ pana ‘‘attharasassādīsu attharaso nāma cattāri sāmaññaphalāni, dhammaraso nāma cattāro maggā, vimuttiraso nāma amatanibbāna’’nti (a. ni. aṭṭha. 1.

我来帮你直译这段巴利文：
1.163. 说了一些,所以应当如此说。应当理解以此方式在一切处说"关于谁"或"与谁一起"而适当地作了结集。"典籍"是以经品集合而确立的圣典。如此而作"以三品摄入装饰三十四经"的说话是适当的。"守护"是依受持、诵读等而持守。"然后结集"是连接。
"法的摄集等"是复合词。意思是被古人如此注释。以此显示排除持诡辩论者的见解说"与大法心或大界论一起七论是名为论藏",而显示持相同论者的见解说"与论事一起"。因为是细腻智,或具细腻智者的境界所以是细智行境。
尼提舍依小尼提舍和大尼提舍而有两种。长部诵者说本生等小部所摄、大多是法的说明性质的那样的应当摄入在论藏,而不在如长部等种类的经藏,也不在成为制定说明的律藏中,摄入本生等于论藏。这里不取《行藏》和《佛种姓》是因为属本生类,不取《导论》和《指示》等是因为属《尼提舍》和《无碍解道》类。但中部诵者说因为依缘起而说的本生等没有如次第说法的性质所以适合摄入在那样的经藏,而不在如法教成为自性法说明的论藏,也不在如罪教成为制定说明的律藏中,说本生等是经藏所摄。应当在这里思择而取适当的。
如此以相、目的、时、处、作者、工具、方式显示第一次结集后,现在为了在那里确立的法和律中的种种善巧而显示一种等分别,所以说"如此这"等。其中以"如此"这个"这"字指示如前所说的结集方式。"因为什么"等是详说。"无上正等觉"是无碍智为足处的道智,和道智为足处的无碍智。"在这之间"是在证觉和般涅槃的空隙。"这是四十五年"以时间而限定。"或观察时"是指关于依优陀那等而转起的法而说。所说的话,一切都是连接。什么是这个呢？说"只是解脱味",说的是没有其他味。"解脱"是已解脱,"味"是应当品尝应当享受,有称为解脱的味是解脱味,意思是阿罗汉果的享受。这是阿阇黎舍利弗长老的见解。但阿阇黎达摩波罗长老作为某些人的说法而说此义:"解脱是解脱、已解脱,即适当的道和果。味是功德,或成就作用,如说方式的复合词。由于完成道果所以是解脱的利益,或解脱的成就,或由于成就烦恼的究竟解脱所以是解脱的作用"。但在增支部注释中说:"在义味等中义味是名为四沙门果,法味是名为四道,解脱味是名为不死涅槃";

1.335) vuttaṃ.

Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo ca hoti, tathāpi idhādhippeteyeva dhammavinaye vatticchāvasena sarūpato niddhāretuṃ ‘‘tattha vinayapiṭaka’’ntiādimāha. Avasesaṃ buddhavacanaṃ dhammo khandhādivasena sabhāvadhammadesanābāhullato. Atha vā yadipi vinayo ca dhammoyeva pariyattiyādibhāvato, tathāpi vinayasaddasannidhāne bhinnādhikaraṇabhāvena payutto dhammasaddo vinayatanti viparītaṃ tantimeva dīpeti yathā ‘‘puññañāṇasambhārā, gobalībadda’’nti. Payogavasena taṃ dassentena ‘‘tenevāhā’’tiādi vuttaṃ. Yena vinaya…pe… dhammo, teneva tesaṃ tathābhāvaṃ saṅgītikkhandhake (cūḷava. 347) āhāti attho.

‘‘Anekajātisaṃsāra’’nti ayaṃ gāthā bhagavatā attano sabbaññutaññāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā, tasmā ‘‘paṭhamabuddhavacana’’nti vuttā. Idaṃ kira sabbabuddhehi avijahitaṃ udānaṃ. Ayamassa saṅkhepattho – ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ anibbisanto taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Idāni bho attabhāvasaṅkhātassa gehassa kāraka taṇhāvaḍḍhaki tvaṃ mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi. Puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi na karissasi. Tava sabbā avasesakilesa phāsukā mayā bhaggā bhañjitā . Imassa tayā katassa attabhāvasaṅkhātassa gehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. Ahañca taṇhānaṃ khaya saṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigato pattosmīti. Gaṇṭhipadesu pana visaṅkhāragataṃ cittameva taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigatanti attho vutto.

‘‘Sandhāvissa’’nti ettha ca ‘‘gāthāyamatītatthe imissa’’nti neruttikā. ‘‘Taṃkālavacanicchāyamatītepi bhavissantī’’ti keci. Punappunanti abhiṇhatthe nipāto. Pātabbā rakkhitabbāti phāsu pa-kārassa pha-kāraṃ katvā, phusitabbāti vā phāsu, sāyeva phāsukā. Ajjhagāti ca ‘‘ajjataniyamāttamiṃ vā aṃ vā’’ti vadanti. Yadi pana cittameva kattā, tadā parokkhāyeva. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’nti gāthādvayamāha, tasmā esā manasā pavattitadhammānamādi. ‘‘Yadā have pātubhavanti dhammā’’ti ayaṃ pana vācāya pavattitadhammānanti vadanti.


我来帮你直译这段巴利文：
1.335. 虽然一般来说一切佛语以灭除烦恼而是律,以如教导而行者从堕恶道等而护持是法,但在这里为了想显示所意指的法和律的自性,所以说"其中律藏"等。其余佛语是法因为多以蕴等方式说自性法。或者虽然律也是法因为是教理等,但在律词旁边以不同所依而用的法词只显示与律相反的教理,如"福智资粮、牛力"。为了显示它的用例而说"因此说"等。意思是因为律...等...法,所以在结集犍度中说它们的那个性质。
"经历多生轮回"这偈是世尊在观察自己一切知智为足处的阿罗汉证得时,在第十九观察智之后说的,所以称为"初佛语"。据说这是一切佛不离的优陀那。这是它的略义 - 我寻找这称为自体的屋的作者渴爱木匠,因为以那个能见它的菩提智为目的而在燃灯佛足下作决意,这么长时间经历多生轮回、经历数十万生的轮回不断地寻求而未得到那智而流转。因为以老病死杂染的生是一再趣向的苦,而在未见那个时它不停止,所以寻找它而流转的意思。现在啊称为自体的屋的作者渴爱木匠,你被证得一切知智的我见到了。你不会再造这称为我的自体的屋。你所有剩余的烦恼椽已被我破坏。这你所造的称为自体的屋的顶称为无明的圆木已被破坏。现在我心已经以作为所缘的方式去到无为、涅槃。而我已证得称为灭尽渴爱的阿罗汉道,或阿罗汉果。但在词义书中说意思是心已去到无为就是已证得称为灭尽渴爱的阿罗汉道,或阿罗汉果。
在"流转"这里词源学家说"在偈中是过去义"。有些人说"在时间说话欲求中即使过去也用未来"。"一再"是在频繁义中的不变词。"椽"是应当落、应当护持,作pa音为pha音,或者说应当触是phāsu,它就是phāsukā。说"证得"是"现在词尾为mī或ṃ"。但如果心是作者,那就只是不亲见。据说世尊以内心默念而说"经历多生轮回"两偈,所以这是意行法的开始。但说"当实法显现时"这是语行法。


Kecīti khandhakabhāṇakā. Paṭhamaṃ vutto pana dhammapadabhāṇakānaṃ vādo. Yadā…pe… dhammāti ettha nidassanattho, ādyattho ca iti-saddo luttaniddiṭṭho. Nidassanena hi mariyādavacanena vinā padatthavipallāsakārināva attho paripuṇṇo na hoti. Tattha ādyatthameva iti-saddaṃ gahetvā iti-saddo ādiattho, ‘‘tena ātāpino…pe… sahetudhamma’ntiādigāthāttayaṃ saṅgaṇhātī’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Khandhaketi mahāvagge. Udānagāthanti jātiyā ekavacanaṃ, tatthāpi vā paṭhamagāthameva gahetvā vuttanti veditabbaṃ.

Ettha ca khandhakabhāṇakā evaṃ vadanti ‘‘dhammapadabhāṇakānaṃ gāthā manasāva desitattā tadā mahato janassa upakārāya nāhosi, amhākaṃ pana gāthā vacībhedaṃ katvā desitattā tadā suṇantānaṃ devabrahmānaṃ upakārāya ahosi, tasmā idameva paṭhamabuddhavacana’’nti. Dhammapadabhāṇakā pana ‘‘desanāya janassa upakārānupakārabhāvo paṭhamabhāve lakkhaṇaṃ na hoti, bhagavatā manasā paṭhamaṃ desitattā idameva paṭhamabuddhavacana’’nti vadanti . Tasmā ubhayampi ubhayathā yujjatīti veditabbaṃ. Nanu ca yadi ‘‘anekajātisaṃsāra’’nti gāthā manasāva desitā, atha kasmā dhammapadaṭṭhakathāyaṃ ‘‘anekajātisaṃsāra’nti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesī’’ti (dha. pa. aṭṭha. 2.152 udānavatthu) vuttanti? Atthavasena tathāyeva gahetabbattā. Tatthāpi hi manasā udānetvāti atthoyeva gahetabbo. Desanā viya hi udānampi manasā udānaṃ, vacasā udānanti dvidhā viññāyati. Yadi cāyaṃ vacasā udānaṃ siyā, udānapāḷiyamāruḷhā bhaveyya , tasmā udānapāḷiyamanāruḷhabhāvoyeva vacasā anudānetvā manasā udānabhāve kāraṇanti daṭṭhabbaṃ. ‘‘Pāṭipadadivase’’ti idaṃ ‘‘sabbaññubhāvappattassā’’ti etena na sambajjhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambajjhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ patto. Lokiyasamaye pana evampi sambajjhanaṃ bhavati, tathāpi nesa sāsanasamayoti na gahetabbaṃ. Somanassameva somanassamayaṃ yathā ‘‘dānamayaṃ, sīlamaya’’nti, (dī. ni. 3.305; itivu. 60; netti. 34) taṃsampayuttañāṇenāti attho. Somanassena vā sahajātādisattiyā pakataṃ, tādisena ñāṇenātipi vaṭṭati.

Handāti codanatthe nipāto. Iṅgha sampādethāti hi codeti. Āmantayāmīti paṭivedayāmi, bodhemīti attho. Voti pana ‘‘āmantayāmī’’ti etassa kammapadaṃ. ‘‘Āmantanatthe dutiyāyeva, na catutthī’’ti hi vatvā tamevudāharanti akkharacintakā. Vayadhammāti aniccalakkhaṇamukhena saṅkhārānaṃ dukkhānattalakkhaṇampi vibhāveti ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 2.15, 45, 76, 77; 2.3.1, 4; paṭi. ma. 

我来 助你直译这段巴利文：
"有些人"是指犍度诵者。但先说的是法句诵者的说法。"当...等...法"这里"iti"词略说而有譬喻义和初始义。因为没有以譬喻而说界限,只作词义倒转的意思是不完全的。其中只取初始义的"iti"词,阿阇黎舍利弗长老说"iti词是初始义,所以摄入'因此热心...等...有因法'等三偈"。"在犍度"是在大品。"优陀那偈"是依生是单数,或者应知是只取其中第一偈而说。
这里犍度诵者这样说:"法句诵者的偈因为只以意而说所以那时对大众没有利益,但我们的偈因为以语言表达而说所以那时对听闻的天神梵天有利益,所以这才是初佛语"。但法句诵者说:"说法对众生有利益无利益不是初始的相,因为世尊最初以意说所以这才是初佛语"。所以应知两者都以两种方式适合。然而如果"经历多生轮回"偈只是以意说,那为什么在法句注释中说"世尊坐在菩提树下以优陀那方式说出'经历多生轮回'这法教,后来被阿难长老问而说"呢？因为应当依义理而如此理解。因为在那里也应只取"以意说优陀那"的意思。因为优陀那如说法也分为以意的优陀那、以语的优陀那两种而被了知。如果这是以语的优陀那,就会升起在优陀那圣典中,所以应见未升起在优陀那圣典就是未以语说优陀那而以意优陀那的原因。"初日"这不应与"成为一切知者"连接,而应与"观察时生起"连接。因为世尊在毗舍佉月圆日破晓时才成为一切知。但在世间时有如此连接,但这不是教法时所以不应取。"喜俱"即喜俱如"施俱、戒俱",意思是与那相应的智。或者也可以是以喜俱生等力而作成,以那样的智。
"来"是在鼓励义的不变词。因为鼓励说"来吧成就"。"我告诫"是我通告,意思是我使觉悟。而"你们"是"我告诫"的业处。因为字母学家说"告诫义只用第二格,不用第四格"而举它为例。"诸行法"以无常相门而显示诸行的苦无我相,因为"无常即是苦,苦即是无我"。

2.10) vacanato. Lakkhaṇattayavibhāvananayeneva ca tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminipaṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti ‘‘appamādena sampādethā’’ti, tāya catusaccakammaṭṭhānādhiṭṭhānāya aviparītanibbānagāminipaṭipadāya appamādena sampādethāti attho. Apica ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti . Appamādapadañhi sikkhattayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhati, sikkhattayasaṅgahitāya kevalaparipuṇṇāya sāsanasaṅkhātāya sammāpaṭipattiyā appamādena sampādethāti attho. Ubhinnamantareti dvinnaṃ vacanānamantarāḷe vemajjhe. Ettha hi kālavatā kālopi nidassito tadavinābhāvittāti veditabbo.

Suttantapiṭakanti ettha suttameva suttantaṃ yathā ‘‘kammantaṃ, vananta’’nti. Saṅgītañca asaṅgītañcāti sabbasarūpamāha. ‘‘Asaṅgītanti ca saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘subhasuttaṃ (dī. ni. 1.444) paṭhamasaṅgītiyamasaṅgīta’nti vadanti, taṃ na yujjati. Paṭhamasaṅgītito puretarameva hi āyasmatā ānandattherena jetavane viharantena subhassa māṇavassa bhāsita’’nti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ. Subhasuttaṃ pana ‘‘evaṃ me suttaṃ ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī’’tiādinā (dī. ni. 

我来帮你直译这段巴利文：
2.10. 以显示三相的方式而显示以它为所缘的观智,应见是宣说一切外道的非境界、佛不共的、以四谛业处为住立的、无颠倒的、趣向涅槃的道路。现在劝导在那里正确行持说"以不放逸而成就",意思是以不放逸而成就那以四谛业处为住立的无颠倒趣向涅槃的道路。而且以"诸行是坏法"这简略使生厌离,以"以不放逸而成就"简略地显示无余的正确行持。因为不放逸词摄入三学的完全圆满的教法而住立,意思是以不放逸而成就摄入三学的完全圆满的称为教法的正确行持。"在两者之间"是在两句话的中间。因为这里应知有时也显示时间因为不离它。
"经藏"这里只是经即是经藏,如"业处、林边"。说"已结集和未结集"是一切自性。阿阇黎法护长老说:"未结集是结集犍度、论事等论书。但有些人说'须婆经在第一次结集未结集',这不适合。因为在第一次结集之前阿难长老住在祇园时对须婆学童说"。但须婆经以"如是我闻。一时阿难尊者住在舍卫城祇园给孤独园,世尊般涅槃不久"等。<.Assistant>

1.444) āgataṃ. Tattha ‘‘evaṃ me suta’’ntiādivacanaṃ paṭhamasaṅgītiyaṃ āyasmatā ānandatthereneva vattuṃ yuttarūpaṃ na hoti. Na hi ānandatthero sayameva subhasuttaṃ desetvā ‘‘evaṃ me suta’’ntiādīni vadati. Evaṃ pana vattabbaṃ siyā ‘‘ekamidāhaṃ bhante samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme’’tiādi. Tasmā dutiyatatiyasaṅgītikārakehi ‘‘evaṃ me suta’’ntiādinā subhasuttaṃ saṅgītimāropitaṃ viya dissati. Athācariyadhammapālattherassa evamadhippāyo siyā ‘‘ānandatthereneva vuttampi subhasuttaṃ paṭhamasaṅgītimāropetvā tantiṃ ṭhapetukāmehi mahākassapattherādīhi aññesu suttesu āgatanayeneva ‘evaṃ me suta’ntiādinā tanti ṭhapitā’’ti. Evaṃ sati yujjeyya. Atha vā āyasmā ānando subhasuttaṃ sayaṃ desentopi sāmaññaphalādīsu bhagavatā desitanayeneva desesīti bhagavato sammukhā laddhanaye ṭhatvā desitattā bhagavatā desitaṃ dhammaṃ attani adahanto ‘‘evaṃ me suta’’ntiādimāhāti evamadhippāyepi sati yujjateva. ‘‘Anusaṅgītañcā’’tipi pāṭho. Dutiyatatiyasaṅgītīsu puna saṅgītañcāti atthavasena ninnānākaraṇameva. Samodhānetvā vinayapiṭakaṃ nāma veditabbaṃ, sutta…pe… abhidhammapiṭakaṃ nāma veditabbanti yojanā.

Bhikkhubhikkhunīpātimokkhavasena ubhayāni pātimokkhāni. Bhikkhubhikkhunīvibhaṅgavasena dve vibhaṅgā. Mahāvaggacūḷavaggesu āgatā dvāvīsati khandhakā. Paccekaṃ soḷasahi vārehi upalakkhitattā soḷasa parivārāti vuttaṃ. Parivārapāḷiyañhi mahāvibhaṅge soḷasa vārā, bhikkhunīvibhaṅge soḷasa vārā cāti bāttiṃsa vārā āgatā. Potthakesu pana katthaci ‘‘parivārā’’ti ettakameva dissati, bahūsu pana potthakesu vinayaṭṭhakathāyaṃ, abhidhammaṭṭhakathāyañca ‘‘soḷasa parivārā’’ti evameva dissamānattā ayampi pāṭho na sakkā paṭibāhitunti tassevattho vutto. ‘‘Itī’’ti yathāvuttaṃ buddhavacanaṃ nidassetvā ‘‘ida’’nti taṃ parāmasati. Iti-saddo vā idamatthe, idanti vacanasiliṭṭhatāmattaṃ, iti idanti vā pariyāyadvayaṃ idamattheyeva vattati ‘‘idānetarahi vijjatī’’tiādīsu viya. Esa nayo īdisesu. Brahmajālādīni catuttiṃsa suttāni saṅgayhanti ettha, etena vā, tesaṃ vā saṅgaho gaṇanā etassāti brahmajālādicatuttiṃsasuttasaṅgaho. Evamitaresupi. Heṭṭhā vuttesu dīghabhāṇakamajjhimabhāṇakānaṃ vādesu majjhimabhāṇakānaññeva vādassa yuttatarattā khuddakapāṭhādayopi suttantapiṭakeyeva saṅgahetvā dassento ‘‘khuddaka…pe… suttantapiṭakaṃ nāmā’’ti āha. Tattha ‘‘suṇātha bhāvitattānaṃ, gāthā atthūpanāyikāti (theragā. nidānagāthā) vuttattā ‘‘theragāthā therīgāthā’’ti ca pāṭho yutto.


我来帮你直译这段巴利文：
1.444. 在那里"如是我闻"等语在第一次结集中由阿难长老说似乎不适当。因为阿难长老自己说须婆经不会说"如是我闻"等。而应当这样说:"大德,这一时我住在舍卫城祇园给孤独园"等。所以似乎是第二、第三结集的作者以"如是我闻"等而结集须婆经。或者阿阇黎法护长老的意思可能是"虽是阿难长老所说的须婆经,但大迦叶长老等想要结集第一次结集确立典籍者,以在其他经中所来的方式以'如是我闻'等而确立典籍"。如此则适合。或者具寿阿难自己说须婆经时也以世尊在沙门果等中所说的方式而说,因为依止从世尊面前所得的方式而说,不认为世尊所说的法在自己而说"如是我闻"等,有这样的意思也适合。也读作"重结集和"。在第二、第三结集再结集,依义理没有差别。连接为应当知道名为律藏,应当知道名为经...等...论藏。
依比丘比丘尼波罗提木叉而有两种波罗提木叉。依比丘比丘尼分别而有两分别。在大品、小品中所来的二十二犍度。因为各别以十六章而标记所以说十六附随。因为在附随圣典中在大分别有十六章,在比丘尼分别有十六章,即三十二章。但在典籍中有些只见"附随",但因为在许多典籍中、在律注和论注中只见"十六附随"这样,所以这读法不能排除而说它的意思。"如此"以显示如所说的佛语而以"这"指示它。或者"iti"词是这个义,只是"这个"说话的流畅,或者"如此这个"两种同义词都是这个义,如"现在这里存在"等中一样。这是类似处的方法。摄集梵网等三十四经于此中,或以此,或它们的摄集计数是此的,为梵网等三十四经摄集。其余处也如此。在上面所说的长部诵者和中部诵者的说法中因为中部诵者的说法较适合,所以显示将小诵等也摄入经藏而说"小...等...名为经藏"。其中因为说"听具修者,有义的偈"所以读作"长老偈、长老尼偈"是适合的。


Evaṃ sarūpato piṭakattayaṃ niyametvā idāni nibbacanaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tatthāti tesu tibbidhesu piṭakesu. Vividhavisesanayattāti vividhanayattā, visesanayattā ca. Vinayanatoti vinayanabhāvato, bhāvappadhānaniddesoyaṃ, bhāvalopo vā, itarathā dabbameva padhānaṃ siyā, tathā ca sati vinayanatāguṇasamaṅginā vinayadabbeneva hetubhūtena vinayoti akkhāto, na pana vinayanatāguṇenāti anadhippetatthappasaṅgo bhaveyya. Ayaṃ nayo edisesu. Vinīyate vā vinayanaṃ, tatoti attho. Ayaṃ vinayoti atthapaññattibhūto saññīsaṅkhāto ayaṃ tanti vinayo. Vinayoti akkhātoti saddapaññattibhūto saññāsaṅkhāto vinayo nāmāti kathito. Atthapaññattiyā hi nāmapaññattivibhāvanaṃ nibbacananti.

Idāni imissā gāthāya atthaṃ vibhāvento āha ‘‘vividhā hī’’tiādi. ‘‘Vividhā ettha nayā, tasmā vividhanayattā vinayoti akkhāto’’tiādinā yojetabbaṃ. Vividhattaṃ sarūpato dasseti ‘‘pañcavidhā’’tiādinā, tathā visesattampi ‘‘daḷhīkammā’’tiādinā. Lokavajjesu sikkhāpadesu daḷhīkammapayojanā, paṇṇattivajjesu sithilakaraṇapayojanā. Saññamavelaṃ abhibhavitvā pavatto ācāro ajjhācāro, vītikkamo, kāye, vācāya ca pavatto so, tassa nisedhanaṃ tathā, tena tathānisedhanameva pariyāyena kāyavācāvinayanaṃ nāmāti dasseti. ‘‘Tasmā’’ti vatvā tassānekadhā parāmasanamāha ‘‘vividhanayattā’’tiādi. Yathāvuttā ca gāthā īdisassa nibbacanassa pakāsanatthaṃ vuttāti dassetuṃ ‘‘tenā’’tiādi vuttaṃ. Tenāti vividhanayattādihetunā karaṇabhūtenāti vadanti. Apica ‘‘vividhā hī’’tiādivākyassa yathāvuttassa guṇaṃ dassento ‘‘tenā’’tiādimāhātipi sambandhaṃ vadanti. Evaṃ sati tenāti vividhanayattādinā hetubhūtenāti attho. Atha vā yathāvuttavacanameva sandhāya porāṇehi ayaṃ gāthā vuttāti saṃsandetuṃ ‘‘tenā’’tiādi vuttantipi vadanti, dutiyanaye viya ‘‘tenā’’ti padassa attho. Etanti gāthāvacanaṃ. Etassāti vinayasaddassa, ‘‘vacanatthā’’ti padena sambandho. ‘‘Vacanassa attho’’ti hi sambandhe vuttepi tassa vacanasāmaññato visesaṃ dassetuṃ ‘‘etassā’’ti puna vuttaṃ. Neruttikā pana samāsataddhitesu siddhesu sāmaññattā, nāmasaddattā ca edisesu saddantarena visesitabhāvaṃ icchanti.


我来帮你直译这段巴利文：
如此确定了三藏的自性后,现在为了显示词源而说"其中"等。"其中"是在那三种藏中。"因为有种种殊胜理趣"是因为有种种理趣和殊胜理趣。"由调伏"是由调伏性,这是以性为主的说明,或省略性,否则只有实体为主,如此则成为具有调伏性功德的调伏实体为因而称为调伏,而不是以调伏性功德,这会导致非所欲义。这是类似处的方法。或者被调伏是调伏,由此的意思。这调伏是成为义施设的称为想的这典籍调伏。"称为调伏"是成为语言施设的称为名称的被说为调伏。因为词源是以义施设而显示名施设。
现在为了显示这偈的意义而说"因为种种"等。应当连接为"在这里有种种理趣,所以因为有种种理趣而称为调伏"等。显示种种性的自性说"五种"等,如此显示殊胜性也说"坚固"等。在世间罪学处中以坚固为目的,在制定罪学处中以松弛为目的。越过节制的界限而转起的行为是恶行,即违犯,它转起于身和语,它的阻止如此,以此所以以转义而说那样阻止即是身语调伏。说"所以"而说它的多重指示"因为有种种理趣"等。为了显示如所说的偈是为了显明这样的词源而说所以说"因此"等。说"因此"是因为有种种理趣等的原因成为工具。而且说也说"因此"等是为了显示如所说的"因为种种"等语句的功德而说联系。如此则"因此"意思是以有种种理趣等为因。或者说说"因此"等是为了校对就是古人说这偈关于如所说的语句,如第二方法"因此"词的意思。"这个"是偈语。"这个"是调伏词,与"语义"词连接。因为虽说"语的义"的连接,但为了从语言一般显示它的特殊而再说"这个"。但词源学家欲求在复合词、接尾词成立时因为一般性和名词性而在这样的场合以别的词而特征。


‘‘Atthāna’’nti padaṃ ‘‘sūcanato…pe… suttāṇā’’ti padehi yathārahaṃ kammasambandhavasena yojetabbaṃ. Tamatthaṃ vivarati ‘‘tañhī’’tiādinā. Attatthaparatthādibhede attheti yo taṃ suttaṃ sajjhāyati, suṇāti, vāceti, cinteti, deseti ca, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti, tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttaratthe cāti evamādibhede atthe ādi-saddena saṅgaṇhāti. Atthasaddo cāyaṃ hitapariyāyo, na bhāsitatthavacano. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti, parassapīti ayamanadhippetattho vutto siyā. Suttena hi yo attho pakāsito, so tasseva pakāsakassa suttassa hoti, tasmā na tena parattho sūcito, tena sūcetabbassa paratthassa nivattetabbassa abhāvā attatthaggahaṇañca na kattabbaṃ. Attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.

Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā ‘‘na ha’ññadattha’tthi pasaṃsalābhā’’ti etassa padassa niddese (mahāni. 63) vuttā ‘‘attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, gūḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramattho’’ti, (mahāni. 63) te atthappabhede sūcetīti attho gahetabbo. Kiñcāpi hi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātivattatīti. Imasmiñca atthavikappe atthasaddo bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthappabhedā, pacchimakā cattāro ubhayasabhāvā. Tattha suviññeyyatāya vibhāvena anagādhabhāvo uttāno. Duradhigamatāya vibhāvena agādhabhāvo gambhīro. Avivaṭo gūḷho. Mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo. Yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyādhammavasena vā yathākkamaṃ yojetabbā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā.

Atha vā ‘‘attanā ca appiccho hotī’’ti attatthaṃ, ‘‘appicchakathañca paresaṃ kattā hotī’’ti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapetī’’tiādisuttāni (a. ni. 

我来 助你直译这段巴利文：
"诸义"这词应当依业的连接而适当地与"由显示...等...经的保护"这些词连接。以"因为它"等显明那义。在自义、他义等差别中的义是指那个诵习、听闻、诵读、思惟、说示经的人,由经所摄的戒等义也是他的,因为由他而成就他人所以也是他人的,那两者那经显示照明,如此在现法、来世的义,世间、出世间的义等差别中的义,以"等"词摄入。这义词是利益的同义词,不是说所说义的词。如果是,则经显示自己的所说义和他人的所说义,这会说成非所欲义。因为由经所显明的义是那个能显明的经自己的,所以不是由它显示他义,因为没有由它应显示的他义应遮止,也不应取自义。因为没有离开自义他义的所说义,也不应取"等"词,所以因为如所说的利益同义词的义在经中不可能,所以依经的所依人而说自义他义。
或者不考虑经,那些自义等义的差别在"不为其他利益而得赞叹"这词的解释中说:"自义、他义、二义、现法义、来世义、显了义、甚深义、隐藏义、覆蔽义、应引导义、已引导义、无过义、无烦恼义、清净义、胜义",应取意思是显示那些义的差别。因为虽然说自义等不考虑经因为未说是经义,但在它们中任一义的差别也不超越应由经照明。在这个义的选择中义词也是所说义的同义词。因为这里前五种义差别是利益的同义词,此后六种是所说义的差别,最后四种是两种性质。其中因为善知故以不遮蔽为性质是显了。因为难通达故以遮蔽为性质是甚深。未开显是隐藏。如根汁等被尘土所覆盖,因字的排列等被隐藏是覆蔽。应分别而令知是应引导。依所说而了知是已引导。依转义说无过无烦恼清净,或依善异熟唯作法而应适当地连接。胜义是涅槃,或就是诸法的无颠倒自性。
或者显示"自己成为少欲"是自义,"成为对他人作少欲说"是他义。如此"自己远离杀生,令他人受持远离杀生"等经;

4.99, 265) yojetabbāni. Apare pana ‘‘yathāsabhāvaṃ bhāsitaṃ attatthaṃ, pūraṇakassapādīnamaññatitthiyānaṃ samayabhūtaṃ paratthaṃ sūceti, suttena vā saṅgahitaṃ attatthaṃ, suttānulomabhūtaṃ paratthaṃ, suttantanayabhūtaṃ vā attatthaṃ, vinayābhidhammanayabhūtaṃ paratthaṃ sūcetī’’tipi vadanti. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya sātisayaṃ attahitaparahitādīni pakāsitāni honti tappadhānabhāvato, na pana āṇādhammasabhāva-vasappavattāyāti idameva ‘‘atthānaṃ sūcanato sutta’’nti vuttaṃ. Sūca-saddassa cettha rasso. ‘‘Evañca katvā ‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna’nti (pāci. 655, 1242) ca sakavāde pañca suttasatānī’ti (aṭṭhasā. nidānakathā, kathā. aṭṭha. nidānakathā) ca evamādīsu suttasaddo upacaritoti gahetabbo’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Aññe pana yathāvuttasadiseneva nibbacanena suttasaddassa vinayābhidhammānampi vācakattaṃ vadanti.

Sutte ca āṇādhammasabhāvo veneyyajjhāsayamanuvattati, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve, tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanāti āha ‘‘suvuttā cettha atthā’’tiādi. ‘‘Ekantahitapaṭilābhasaṃvattanikā suttantadesanā’’ti idampi veneyyānaṃ hitasampādane suttantadesanāya tapparabhāvameva sandhāya vuttaṃ. Tapparabhāvo ca veneyyajjhāsayānulomato daṭṭhabbo. Tenevāha ‘‘veneyyajjhāsayānulomena vuttattā’’ti. Etena ca hetunā nanu vinayābhidhammāpi suvuttā, atha kasmā idameva evaṃ vuttanti anuyogaṃ pariharati.

Anupubbasikkhādivasena kālantarena atthābhinipphattiṃ dassetuṃ ‘‘sassamiva phala’’nti vuttaṃ. Idaṃ vuttaṃ hoti – yathā sassaṃ nāma vapanaropanādikkhaṇeyeva phalaṃ na pasavati, anupubbajagganādivasena kālantareneva pasavati, tathā idampi savanadhāraṇādikkhaṇeyeva atthe na pasavati, anupubbasikkhādivasena kālantareneva pasavatīti. Pasavatīti ca phalati, abhinipphādetīti attho. Abhinipphādanameva hi phalanaṃ. Upāyasamaṅgīnaññeva atthābhinipphattiṃ dassento ‘‘dhenu viya khīra’’nti āha. Ayamettha adhippāyo – yathā dhenu nāma kāle jātavacchā thanaṃ gahetvā duhataṃ upāyavantānameva khīraṃ paggharāpeti, na akāle ajātavacchā. Kālepi vā visāṇādikaṃ gahetvā duhataṃ anupāyavantānaṃ, tathā idampi nissaraṇādinā savanadhāraṇādīni kurutaṃ upāyavantānameva sīlādiatthe paggharāpeti, na alagaddūpamāya savanadhāraṇādīni kurutaṃ anupāyavantānanti. Yadipi ‘‘sūdatī’’ti etassa gharati siñcatīti attho, tathāpi sakammikadhātuttā paggharāpetīti kāritavasena attho vutto yathā ‘‘taratī’’ti etassa nipātetīti attho’’ti. ‘‘Suttāṇā’’ti etassa atthamāha ‘‘suṭṭhu ca ne tāyatī’’ti. Neti atthe.


我来 助你直译这段巴利文：
其他人则说"显示如实所说是自义,显示富兰那迦叶等外道的见解是他义,或者显示由经所摄是自义,显示随顺经的是他义,或者显示经的理趣是自义,显示律和阿毗达磨的理趣是他义"。应当说区别于律和阿毗达磨的经词的义,所以依所调伏者的意乐而转起的说法更殊胜地显明自利和他利等,因为以它为主,而不是依教令和法性而转起,所以说"由显示诸义故为经"。这里的"显示"词是短音。正如阿阇黎舍利弗长老说:"如此作了应取经词是譬喻在'那世尊的如是经来、经所摄'和'自宗有五百经'等场合中"。但其他人说经词以如所说相似的词源也表示律和阿毗达磨。
在经中教令和法性随顺所调伏者的意乐,不像在律和阿毗达磨中所调伏者的意乐随顺教令和法性,所以经的说法能导致所调伏者得到决定利益,因此说"这里诸义善说"等。说"经的说法能导致决定利益"这也是就经的说法在成就所调伏者的利益中以它为主而说。以它为主应从随顺所调伏者的意乐而见。所以说"因为随所调伏者的意乐而说"。以此因缘避免"难道律和阿毗达磨不是善说,那为什么只有这个如此说"的质问。
说"如谷的果实"是为了显示依次第学等经过时间而义成就。这是说 - 如同所谓谷物不在播种栽种等刹那即生果实,而是依次第照料等经过时间才生,如此这个也不在听闻受持等刹那即生诸义,而是依次第学等经过时间才生。"生"就是结果,意思是成就。因为成就即是结果。显示只有具足方便者义成就而说"如牛的乳"。这里的意趣是 - 如同所谓母牛适时生犊,取乳房而挤时只对有方便者流出乳汁,非不适时未生犊。或者即使适时,取角等而挤时对无方便者也不流出。如此这个也只对以出离等而作听闻受持等的有方便者流出戒等义,不对以蛇喻而作听闻受持等的无方便者。虽然"流出"的意思是流动浇灌,但因为是有业的词根所以依使役说意思是令流出,如"渡过"的意思是令堕落。说"经的保护"的意思说"善保护他们"。"他们"是在义上。


Suttasabhāganti suttasadisaṃ. Tabbhāvaṃ dasseti ‘‘yathā hī’’tiādinā. Tacchakānaṃ suttanti vaḍḍhakīnaṃ kāḷasuttaṃ. Pamāṇaṃ hoti tadanusārena tacchanato. Idaṃ vuttaṃ hoti – yathā kāḷasuttaṃ pasāretvā saññāṇe kate gahetabbaṃ, vissajjetabbañca paññāyati, tasmā taṃ tacchakānaṃ pamāṇaṃ hoti, evaṃ vivādesu uppannesu sutte ānītamatte ‘‘idaṃ gahetabbaṃ, idaṃ vissajjetabba’’nti pākaṭattā vivādo vūpasammati, tasmā etaṃ viññūnaṃ pamāṇanti. Idāni aññathāpi suttasabhāgataṃ vibhāvento ‘‘yathā cā’’tiādimāha. Suttenāti pupphāvutena yena kenaci thirasuttena. Saṅgahitānīti suṭṭhu, samaṃ vā gahitāni, āvutānīti attho. Na vikiriyantīti ito cito ca vippakiṇṇābhāvamāha, na viddhaṃsīyantīti chejjabhejjābhāvaṃ. Ayametthādhippāyo – yathā thirasuttena saṅgahitāni pupphāni vātena na vikiriyanti na viddhaṃsīyanti, evaṃ suttena saṅgahitā atthā micchāvādena na vikiriyanti na viddhaṃsīyantīti. Veneyyajjhāsayavasappavattāya ca desanāya attatthaparatthādīnaṃ sātisayappakāsanato āṇādhammasabhāvehi vinayābhidhammehi visesetvā imasseva suttasabhāgatā vuttā. ‘‘Tenā’’tiādīsu vuttanayānusārena sambandho ceva attho ca yathārahaṃ vattabbo. Ettha ca ‘‘suttantapiṭaka’’nti heṭṭhā vuttepi antasaddassa avacanaṃ tassa visuṃ atthābhāvadassanatthaṃ tabbhāvavuttito. Sahayogassa hi saddassa avacanena sesatā tassa tulyādhikaraṇataṃ, anatthakataṃ vā ñāpeti.

Yanti esa nipāto kāraṇe, yenāti attho. Ettha abhidhamme vuḍḍhimanto dhammā yena vuttā, tena abhidhammo nāma akkhātoti paccekaṃ yojetabbaṃ. Abhi-saddassa atthavasenāyaṃ pabhedoti tassa tadatthappavattatādassanena tamatthaṃ sādhento ‘‘ayañhī’’tiādimāha. Abhi-saddo kamanakiriyāya vuḍḍhibhāvasaṅkhātamatirekatthaṃ dīpetīti vuttaṃ ‘‘abhikkamantītiādīsu vuḍḍhiyaṃ āgato’’ti. Abhiññātāti aḍḍhacandādinā kenaci saññāṇena ñātā, paññātā pākaṭāti vuttaṃ hoti. Aḍḍhacandādibhāvo hi rattiyā upalakkhaṇavasena paññāṇaṃ hoti ‘‘yasmā aḍḍho, tasmā aṭṭhamī. Yasmā ūno, tasmā cātuddasī. Yasmā puṇṇo, tasmā pannarasī’’ti. Abhilakkhitāti etthāpi ayamevattho veditabbo, idaṃ pana mūlapaṇṇāsake bhayabheravasutte (ma. ni. 1.34) abhilakkhitasaddapariyāyo abhiññātasaddoti āha ‘‘abhiññātā abhilakkhitātiādīsu lakkhaṇe’’ti. Yajjevaṃ lakkhitasaddasseva lakkhaṇatthadīpanato abhi-saddo anatthakova siyāti? Nevaṃ daṭṭhabbaṃ tassāpi tadatthajotanato. Vācakasaddasannidhāne hi upasagganipātā tadatthajotakamattāti lakkhitasaddena vācakabhāvena pakāsitassa lakkhaṇatthasseva jotakabhāvena pakāsanato abhi-saddopi lakkhaṇe pavattatīti vuttoti daṭṭhabbaṃ. Rājābhirājāti parehi rājūhi pūjitumaraho rājā. Pūjiteti pūjārahe. Idaṃ pana suttanipāte selasutte (su. ni. 553 ādayo).

Abhidhammeti ‘‘supinantena sukkavisaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatī’’tiādinā (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vinayapaññattiyā saṅkaravirahite dhamme. Pubbāparavirodhābhāvena yathāvuttadhammānameva aññamaññasaṅkaravirahato aññamaññasaṅkaravirahite dhammetipi vadanti. ‘‘Pāṇātipāto akusala’’nti (ma. ni. 

我来帮你直译这段巴利文：
"如经"是似经。以"因为如"等显示它的性质。"工匠的线"是木匠的黑线。是标准因为依它切割。这是说 - 如同展开黑线作记号后知道应取和应舍,所以它是工匠的标准,如此在诤论生起时一旦引经就因为"这应取,这应舍"明显而诤论平息,所以这是智者的标准。现在为了显示以其他方式也如经而说"如又"等。"以线"是以花鬘或任何坚固的线。"摄集"是善或平等摄取,意思是穿起。"不散乱"是说不向这里那里散开,"不破坏"是说不切割破坏。这里的意趣是 - 如同以坚固的线摄集的花不被风吹散不破坏,如此以经摄集的义不被邪说散乱破坏。因为依所调伏者意乐而转起的说法更殊胜地显明自义他义等,所以说区别于以教令和法性为性质的律和阿毗达磨而只有这个如经性。在"因此"等中应依所说的方法而适当地说连接和意义。这里虽然上面说"经藏",不说"端"词是为了显示它没有别的义因为说它的性质。因为不说同一词而剩余则令知它同格或无义。
"因为"这不变词是在因上,意思是以此。这里应一一连结因为在阿毗达磨中说增长的法,所以称为阿毗达磨。说这是以"abhi"词的义而分别,显示它以那义而转起而证成那义说"因为这"等。"abhi"词显示超过义即前进动作的增长性,所以说"在'前进'等中来于增长"。"已知"是以半月等某些记号而知,意思是说已了知明显。因为半月等性依夜的标记而成了知:"因为是半故是初八,因为未圆故是十四,因为圆故是十五"。在"已标记"这里也应知同样意思,但这是在根本五十中怖骇经中"已标记"词的同义词是"已知"词,所以说"在'已知已标记'等中在标记"。如果如此,因为只有"标记"词显示标记义,"abhi"词就成无义了?不应如此见因为它也显示那义。因为在表示词临近时前缀和不变词只是显示那义,所以应见因为以"标记"词以表示方式显示的标记义只以显示方式显示,"abhi"词也说在标记中转起。"王中王"是被其他诸王值得供养的王。"值得供养"是值得敬重。这是在经集的谢罗经。
"在阿毗达磨"是在离律制订混杂的法中,如"虽然梦中出精无犯,但有不善思"等。或者说在离互相混杂的法中因为如所说的诸法以无前后相违而离互相混杂。"杀生是不善"...

2.192) evamādīsu vā maraṇādhippāyassa jīvitindriyupacchedakapayogasamuṭṭhāpikā cetanā akusalo, na pāṇasaṅkhātajīvitindriyassa upacchedasaṅkhāto atipāto. Tathā ‘‘adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, taṃviññattisamuṭṭhāpikā theyyacetanā akusalo dhammo’’ti evamādināpi aññamaññasaṅkaravirahite dhammeti attho veditabbo. Abhivinayeti ettha pana ‘‘jātarūparajataṃ na paṭiggahetabba’’nti vadanto vinaye vineti nāma. Ettha ca ‘‘evaṃ paṭiggaṇhato pācittiyaṃ, evaṃ pana dukkaṭa’’nti vadanto abhivinaye vineti nāmāti vadanti. Tasmā jātarūparajataṃ parasantakaṃ theyyacittena gaṇhantassa yathāvatthuṃ pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena gaṇhantassa pācittiyaṃ, attano atthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ, kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakasammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinayepi paṭibalo vinetunti attho daṭṭhabbo. Evaṃ pana paricchinnataṃ sarūpato saṅkhepeneva dassento ‘‘aññamañña…pe… hotī’’ti āha.

Abhikkantenāti ettha kantiyā adhikattaṃ abhi-saddo dīpetīti vuttaṃ ‘‘adhike’’ti. Nanu ca ‘‘abhikkamantī’’ti ettha abhi-saddo kamanakiriyāya vuḍḍhibhāvaṃ atirekattaṃ dīpeti, ‘‘abhiññātā abhilakkhitā’’ti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭataṃ visesaṃ, ‘‘abhikkantenā’’ti ettha kantiyā adhikattaṃ visiṭṭhabhāvaṃ dīpetīti idaṃ tāva yuttaṃ kiriyāvisesakattā upasaggassa. ‘‘Pādayo kiriyāyoge upasaggā’’ti hi saddasatthe vuttaṃ. ‘‘Abhirājā, abhivinaye’’ti pana pūjitaparicchinnesu rājavinayesu abhi-saddo vattatīti kathametaṃ yujjeyya. Na hi asatvavācī saddo satvavācako sambhavatīti? Natthi atra doso pūjanaparicchedanakiriyānampi dīpanato, tāhi ca kiriyāhi yuttesu rājavinayesupi pavattattā. Abhipūjito rājāti hi atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ rājadabbaṃ abhi-saddo padhānato vadati, pūjanakiriyaṃ pana appadhānato. Tathā abhiparicchinno vinayoti atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ vinayadabbaṃ abhi-saddo padhānato vadati, paricchindanakiriyaṃ pana appadhānato. Tasmā atimālādīsu ati-saddo viya abhi-saddo ettha saha sādhanena kiriyaṃ vadatīti abhirājaabhivinayasaddā sopasaggāva siddhā. Evaṃ abhidhammasaddepi abhisaddo saha sādhanena vuḍḍhiyādikiriyaṃ vadatīti ayamattho dassitoti veditabbaṃ.


我来 助你直译这段巴利文：
如"杀生是不善"等中,意图死亡的断绝命根的加行所生起的思是不善,而不是称为生命的命根的断绝称为杀害。如此"取未给与的他人所有称为表色是无记法,生起那表色的偷盗思是不善法"等中也应知意思是在离互相混杂的法。而在"增上律"中,说"不应接受金银"是在律中调伏。这里说"如此接受者波逸提,如此突吉罗"是在增上律中调伏。所以以盗心取他人的金银依事物或波罗夷、偷兰遮、突吉罗之一,以保管人名义取者波逸提,为自己而取者尼萨耆波逸提,只以贪著而取者不可触突吉罗,为弃舍银钱得许可者无犯,应见意思是在离互相混杂的律中也能调伏。为了简略地从自性显示如此限定而说"互相...等...是"。
在"最胜"中"abhi"词显示欲乐的超越所以说"在超越"。难道在"前进"中"abhi"词显示前进动作的增长超过性,在"已知已标记"中显示知和标记动作的善明显殊胜,在"最胜"中显示欲乐的超越殊胜性,这暂且适合因为前缀是动作的特殊作者。因为在声明论中说"pa等在动作结合中是前缀"。但在"王中王、增上律"中"abhi"词在值得供养和限定的王和律中转起,这怎么适合?因为非有情表示的词不可能表示有情?这里没有过失因为也显示供养和限定的动作,并且在具有那些动作的王和律中转起。因为以意义"被增上供养的王"以动作与作者的关系为因而"abhi"词以主要方式说成为业格的王实体,而以非主要方式说供养动作。如此以意义"被增上限定的律"以动作与作者的关系为因而"abhi"词以主要方式说成为业格的律实体,而以非主要方式说限定动作。所以如同在"超过华鬘"等中"ati"词一样,这里"abhi"词与体一起说动作,所以"王中王、增上律"词成就有前缀。应知如此在"阿毗达磨"词中也显示"abhi"词与体一起说增长等动作的这意义。


Hotu abhi-saddo yathāvuttesu atthesu, tappayogena pana dhammasaddena dīpitā vuḍḍhimantādayo dhammā ettha vuttā na bhaveyyuṃ, kathaṃ ayamattho yujjeyyāti anuyoge sati taṃ pariharanto ‘‘ettha cā’’tiādimāha. Tattha etthāti etasmiṃ abhidhamme. Upanyāse ca-saddo. Bhāvetīti cittassa vaḍḍhanaṃ vuttaṃ, pharitvāti ārammaṇassa vaḍḍhanaṃ, tasmā tāhi bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttāti attho . Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Ekantato lokuttaradhammānaññeva pūjārahattā ‘‘sekkhā dhammā’’tiādinā teyeva pūjitāti dassitā. ‘‘Pūjārahā’’ti etena kattādisādhanaṃ, atītādikālaṃ, sakkuṇeyyatthaṃ vā nivatteti. Pūjitabbāyeva hi dhammā kālavisesaniyamarahitā pūjārahā ettha vuttāti adhippāyo dassito. Sabhāvaparicchinnattāti phusanādisabhāvena paricchinnattā. Kāmāvacarehi mahantabhāvato mahaggatā dhammā adhikā, tatopi uttaravirahato anuttarā dhammāti dasseti ‘‘mahaggatā’’tiādinā. Tenāti ‘‘vuḍḍhimanto’’tiādinā vacanena karaṇabhūtena, hetubhūtena vā.

Yaṃ panetthāti etesu vinayādīsu tīsu aññamaññavisiṭṭhesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakanti attho. Vinayādayo hi tayo saddā aññamaññāsādhāraṇattā visiṭṭhā nāma, piṭakasaddo pana tehi tīhipi sādhāraṇattā ‘‘avisiṭṭho’’ti vuccati. Pariyattibbhājanatthatoti pariyāpuṇitabbatthapatiṭṭhānatthehi karaṇabhūtehi, visesanabhūtehi vā. Apica pariyattibbhājanatthato pariyattibhājanatthanti āhūti attho daṭṭhabbo. Paccattatthe hi to-saddo iti-saddena niddisitabbattā. Itinā niddisitabbehito – saddamicchanti neruttikā yathā ‘‘aniccato dukkhato anattato vipassantī’’ti (paṭṭhā. 1.1.406, 408, 411) etena pariyāpuṇitabbato, taṃtadatthānaṃ bhājanato ca piṭakaṃ nāmāti dasseti. Anipphannapāṭipadikapadañhetaṃ. Saddavidū pana ‘‘piṭa saddasaṅghāṭesū’’ti vatvā idha vuttameva payogamudāharanti, tasmā tesaṃ matena piṭīyati saddīyati pariyāpuṇīyatīti piṭakaṃ, piṭīyati vā saṅghāṭīyati taṃtadattho etthāti piṭakanti nibbacanaṃ kātabbaṃ. ‘‘Tenā’’tiādinā samāsaṃ dasseti.

Māpiṭakasampadānenāti kālāmasutte, (a. ni. 3.66) sāḷhasutte (a. ni. 3.67) ca āgataṃ pāḷimāha. Tadaṭṭhakathāyañca ‘‘amhākaṃ piṭakatantiyā saddhiṃ sametīti mā gaṇhitthā’’ti (a. ni. aṭṭha. 2.3.66) attho vutto. Ācariyasāriputtattherena pana ‘‘pāḷisampadānavasena mā gaṇhathā’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Kudālapiṭakamādāyāti kudālañca piṭakañca ādāya. Ku vuccati pathavī, tassā dālanato vidālanato ayomayaupakaraṇaviseso kudālaṃ nāma. Tesaṃ tesaṃ vatthūnaṃ bhājanabhāvato tālapaṇṇavettalatādīhi kato bhājanaviseso piṭakaṃ nāma. Idaṃ pana mūlapaṇṇāsake kakacūpamasutte (ma. ni. 

我来 击译这段巴利文：
让"abhi"词在所说的诸义中吧,但由它的结合,以法词所显示的具增长等的法在这里说的不会有,这义如何适合?当如此追问时,为了避免那个而说"这里又"等。其中"这里"是在这阿毗达磨中。"又"词是在引导中。"修习"是说心的增长,"遍满"是所缘的增长,所以以那些修习和遍满的增长,说具增长的法也,这是意思。"以所缘等"是以所缘、相应、业门、行道等。因为只有出世间法一向值得供养,所以以"有学法"等显示只有它们是值得供养。以"值得供养"避除作者等能成、过去等时、或可能义。因为只有应供养的法离时间特殊限定是值得供养,显示这是意图。"以自性限定"是以触等自性限定。显示以"广大"等欲界法是大故广大法是殊胜,比那更无上故无上法。"以此"是以"具增长"等语成为具作或因。
"这里什么"是在这些律等三者中互相差别的什么无差别共同,那是藏的意思。因为律等三词因为互不共通故名为差别,"藏"词因为与那三者共通故说"无差别"。"以所学和容器义"是以应学义和安立义成为具作或差别。或者应见意思是说以所学和容器义即是所学容器义。因为在各自义中"to"词因为应以"iti"词说明。语法家认为应以"iti"词说明的"to"词,如"以无常、苦、非我而观"。以此显示因为应学,因为容纳彼彼义故名为藏。这是非生成词根词。但声明家说"piṭa在声和集合中",引用这里所说的用例,所以依他们的意趣应作词源解释:被学习被诵习故为藏,或者彼彼义在此被集合故为藏。以"因此"等显示复合词。
"勿以藏为标准"是说来于增支部迦罗摩经、萨罗诃经的圣典。在其义释中说意思是"勿因为与我们的藏传承相应而取"。但阿阇黎舍利弗长老说"勿依圣典标准而取"。"取锄和篮"是取锄和篮。"ku"说是地,因为切割破坏它的铁制工具特别名为锄。因为是彼彼物品的容器,以多罗树叶、藤蔓等制成的容器特别名为篮。这是在根本五十中锯喻经...

1.227).

‘‘Tena…pe… ñeyyā’’ti gāthāpadaṃ ulliṅgetvā ‘‘tenā’’tiādinā vivarati. Sabbādīhi sabbanāmehi vuttassa vā liṅgamādiyate, vuccamānassa vā, idha pana vatticchāya vuttassevāti katvā ‘‘vinayo ca so piṭakañcā’’ti vuttaṃ. ‘‘Yathāvutteneva nayenā’’ti iminā ‘‘evaṃ duvidhatthena…pe… katvā’’ti ca ‘‘pariyattibhāvato, tassa tassa atthassa bhājanato cā’’ti ca vuttaṃ sabbamatidisati. Tayopīti ettha apisaddo, pi-saddo vā avayavasampiṇḍanattho. ‘‘Apī’’ti avatvā ‘‘pī’’ti vadanto hi api-saddo viya pi-saddopi visuṃ nipāto atthīti dasseti.

Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathā, idaṃ vuttaṃ hoti – desitāraṃ bhagavantamapekkhitvā desanā, sāsitabbapuggalavasena sāsanaṃ, kathetabbassa atthassa vasena kathāti evamimesaṃ nānākaraṇaṃ veditabbanti. Ettha ca kiñcāpi desanādayo desetabbādinirapekkhā na honti, āṇādayo pana visesato desakādiadhīnāti taṃ taṃ visesayogavasena desanādīnaṃ bhedo vutto. Yathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato, evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya ca dhammānurūpampi sāsanaṃ visesato, tathā vinetabbapuggalāpekkhanti sāsitabbapuggalavasena sāsanaṃ vuttaṃ. Saṃvarāsaṃvaranāmarūpānaṃ viya ca vinibbeṭhetabbāya diṭṭhiyā kathanaṃ sati vācāvatthusmiṃ, nāsatīti visesato tadadhīnaṃ, tasmā kathetabbassa atthassa vasena kathā vuttā. Honti cettha –

‘‘Desakassa vasenettha, desanā piṭakattayaṃ;

Sāsitabbavasenetaṃ, sāsananti pavuccati.

Kathetabbassa atthassa, vasenāpi kathāti ca;

Desanāsāsanakathā-bhedampevaṃ pakāsaye’’ti.

Padattayampetaṃ samodhānetvā tāsaṃ bhedoti katvā bhedasaddo visuṃ visuṃ yojetabbo dvandapadato paraṃ suyyamānattā ‘‘desanābhedaṃ, sāsanabhedaṃ, kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti ca nānattaṃ, visesaṃ vā. Tesu piṭakesu. Sikkhā ca pahānañca gambhīrabhāvo ca, tañca yathārahaṃ paridīpaye.

Dutiyagāthāya pariyattibhedaṃ pariyāpuṇanassa pakāraṃ, visesañca vibhāvaye. Yahiṃ vinayādike piṭake. Yaṃ sampattiṃ, vipattiñca yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiṃ, vipattiñca yahiṃ yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti yojetabbaṃ. Yathāti ca yehi upārambhādihetupariyāpuṇanādippakārehi, upārambhanissaraṇadhammakosarakkhaṇahetupariyāpuṇanaṃ suppaṭipattiduppaṭipattīti etehi pakārehīti vuttaṃ hoti. Santesupi ca aññesu tathā pāpuṇantesu jeṭṭhaseṭṭhāsannasadāsannihitabhāvato, yathānusiṭṭhaṃ sammāpaṭipajjanena dhammādhiṭṭhānabhāvato ca bhikkhūti vuttaṃ.


我来 义译这段巴利文：
引用"因此...等...应知"这偈句后以"因此"等解释。取代词性是以"一切"等代词所说的或正在说的,但这里是依说话者的意愿只取已说的,所以说"律和藏"。以"如所说的方法"这个指示前面所说的一切:"如此以二重义...等...作"和"由所学性,和由容纳彼彼义"。"三者也"中"也"词或"pi"词是结合部分的意思。因为不说"api"而说"pi"显示如同"api"词,"pi"词也是别的不变词。
教说是以说话者为主的教令等方式对应说的义的显示启发。教导是以应教导人的随罪等应教导性的调伏。说是对应说的防护非防护等义的说话表达,这是说 - 依能说者世尊而教说,依应教导人而教导,依应说的义而说,应如此知道这些的差别。这里虽然教说等不离开应说等,但教令等特别依赖说话者等,所以说依彼彼特殊结合而有教说等的差别。如同教令规定特别依赖值得教令者因为在那里有善巧,如此世俗胜义规定也依赖规定者,所以说教令等规定以说话者为主。如同随罪行教导,随法教导也特别如此,如此期待应调伏的人,所以说依应教导人而教导。如同说防护非防护名色,说应解释的见在有语言事,不在无,所以特别依它,所以说依应说的义而说。这里有偈：
"依说话者在此,教说是三藏;
依应教导这个,说为教导。
也依应说的义,说为说;
如此显示教说教导说的差别。"
这三词结合,那些的差别,所以差别词应一一连接,因为在双重词后听闻:"应适当地照明教说差别、教导差别和说差别"。差别是异性或特殊性。在那些藏中。学和断和深性,也应适当地照明它。
在第二偈中应显明所学差别即学习的方式和特殊性。在哪个律等藏中。比丘如何得到什么成就和违犯,如是也应在那里显明那一切,这是连接。或者应连接:在哪里比丘如何得到什么所学差别成就和违犯,如是也应在那里显明那一切。"如何"是以哪些非难等因学习等方式,意思是说以非难、出离、法藏护持为因的学习即善行恶行这些方式。虽然有其他如此得到者,但说"比丘"是因为最上最胜亲近常近住的状态,和因为如教导而正行的法住立的状态。


Tatrāti tāsu gāthāsu. Ayanti adhunā vakkhamānā kathā. Paridīpanāti samantato pakāsanā, kiñcimattampi asesetvā vibhajanāti vuttaṃ hoti. Vibhāvanāti evaṃ paridīpanāyapi sati gūḷhaṃ paṭicchannamakatvā sotūnaṃ suviññeyyabhāvena āvibhāvanā. Saṅkhepena paridīpanā, vitthārena vibhāvanātipi vadanti. Apica etaṃ padadvayaṃ heṭṭhā vuttānurūpato kathitaṃ, atthato pana ekameva. Tasmā paridīpanā paṭhamagāthāya, vibhāvanā dutiyagāthāyāti yojetabbaṃ. Ca-saddena ubhayatthaṃ aññamaññaṃ samucceti. Kasmā, vuccantīti āha ‘‘ettha hī’’tiādi. Hīti kāraṇe nipāto ‘‘akkharavipattiyaṃ hī’’tiādīsu viya. Yasmā, kasmāti vā attho. Āṇaṃ paṇetuṃ [ṭhapetuṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā)] arahatīti āṇāraho, sammāsambuddhattā, mahākāruṇikatāya ca aviparītahitopadesakabhāvena pamāṇavacanattā āṇārahena bhagavatāti attho. Vohāraparamatthadhammānampi tattha sabbhāvato ‘‘āṇābāhullato’’ti vuttaṃ, tena yebhuyyanayaṃ dasseti. Ito paresupi eseva nayo. Visesena sattānaṃ manaṃ avaharatīti vohāro, paññatti, tasmiṃ kusalo, tena.

Pacuro bahulo aparādho doso vītikkamo yesaṃ te pacurāparādhā, seyyasakattherādayo. Yathāparādhanti dosānurūpaṃ. ‘‘Anekajjhāsayā’’tiādīsu āsayova ajjhāsayo, so atthato diṭṭhi, ñāṇañca, pabhedato pana catubbidho hoti. Vuttañca –

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.

Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito kho panāyaṃ kaccāna loko yebhuyyena atthitañca natthitañcā’’ti, (saṃ. ni. 

我来翻译这段巴利文：
"其中"是在那些偈颂中。"这"是现在将要说的说明。"照明"是从各方面显示,意思是说不遗漏任何部分而分别。"显明"是即使如此照明,也不使隐藏秘密,以听众易于理解的方式显示。有人也说简略的是照明,详细的是显明。又这两个词是随顺前面所说而说,但意思是一样的。所以应连接:照明是对第一偈,显明是对第二偈。以"和"字结合两处互相。为什么这样说?说"因为这里"等。"因为"是理由的不变词,如"因为字母错误"等。或者意思是"因为、为什么"。值得建立教令故为值得教令者,因为是正等觉者,因为大悲心而以不颠倒的利益教导故是量语,意思是由值得教令的世尊。因为在那里也有世俗和胜义法的存在,所以说"以教令为多",以此显示多分的方法。在此后也是这个方法。特别夺取众生的意故为世俗,即施设,善巧于此,以此。
有众多过失、罪、违越的他们是众多违犯者,如舍利沙迦长老等。"随罪"是随过失。在"多种意乐"等中,意乐即是深意,那以义来说是见和智,以分别则有四种。如说:
"常见断见和,
随顺的忍智,
如实的智慧,
此说为意乐。"
其中一切见以常见断见摄故,一切持见的众生依止这两种见。如说:"迦旃延,这世间多依二边,即有和无。"

2.15) atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo. Tattha ca anulomikā khanti vipassanāñāṇaṃ. Yathābhūtañāṇaṃ pana kammasakatāñāṇaṃ. Catubbidho peso āsayanti sattā ettha nivasanti, cittaṃ vā āgamma seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvāpi paccāgantvā tattheva vanagahane sayatīti taṃ tassa ‘‘āsayo’’ti vuccati, tathā cittaṃ aññathāpi pavattitvā yattha paccāgamma seti, tassa so ‘‘āsayo’’ti. Kāmarāgādayo satta anusayā. Mūsikavisaṃ viya kāraṇalābhe uppajjamānārahā anāgatā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedoti. Cariyāti rāgacariyādikā cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena pana tesaṭṭhi honti. Atha vā cariyāti sucaritaduccaritavasena duvidhaṃ caritaṃ. Tañhi vibhaṅge caritaniddese niddiṭṭhaṃ.

‘‘Adhimutti nāma ‘ajjeva pabbajissāmi, ajjeva arahattaṃ gaṇhissāmī’tiādinā tanninnabhāvena pavattamānaṃ sanniṭṭhāna’’nti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) gaṇṭhipadesu vuttaṃ. Ācariyadhammapālattherena pana ‘‘adhimutti nāma sattānaṃ pubbacariyavasena abhiruci, sā duvidhā hīnapaṇītabhedenā’ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Tathā hi yāya hīnādhimuttikā sattā hīnādhimuttikeyeva satte sevanti, paṇītādhimuttikā paṇītādhimuttikeyeva . Sace hi ācariyupajjhāyā sīlavanto na honti, saddhivihārikā sīlavanto, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise asāruppabhikkhūyeva upasaṅkamanti. Dhātusaṃyuttavasena (saṃ. ni. 

我来翻译这段巴利文：
"有"即意指执取常见，"无"即执取断见。这是依轮回的凡夫的意乐。而依涅槃的清净有情的意乐则有两种：随顺的忍和如实智。其中随顺的忍是观智。而如实智是业自性智。这四种意乐是众生住于此，或心依止于此故为意乐，如野兽的住处。如野兽去觅食后还会回到那里的丛林而卧，所以那叫做它的"住处"，同样心虽然以其他方式活动，但回来依止之处，那就是它的"意乐"。贪欲等七种随眠。如鼠毒在得到因缘时会生起，未来、过去、现在都因为是那个本性而如此说。因为诸法不会因为时间差别而有本性差别。行为即贪行等六种根本行为，以中间差别则有多种，以结合则有六十三种。或者行为即依善行恶行而有两种行为。那在分别论的行为解说中已解说。
在注释书中说："胜解即以'今天我就要出家，今天我就要证阿罗汉'等方式以向彼倾向的状态而生起的决定。"而阿阇黎法护长老则说："胜解即是众生依过去的行为而有的爱好，它以低劣和殊胜的区别有两种。"如是有低劣胜解的众生亲近低劣胜解的众生，殊胜胜解的亲近殊胜胜解的。因为如果和尚阿阇黎不持戒，而依止者持戒，他们也不亲近自己的和尚阿阇黎，只亲近与自己相似的适宜比丘。如果和尚阿阇黎是适宜比丘，其他是不适宜的，他们也不亲近和尚阿阇黎，只亲近与自己相似的不适宜比丘。以界相应的方式。

2.85 ādayo) cesa attho dīpetabbo. Evamayaṃ hīnādhimuttikādīnaṃ aññamañño pasevanādiniyamitā abhiruci ajjhāsayadhātu ‘‘adhimuttī’’ti veditabbā. Anekā ajjhāsayādayo te yesaṃ atthi, anekā vā ajjhāsayādayo yesanti tathā yathā ‘‘bahukattuko, bahunadiko’’ti. Yathānulomanti ajjhāsayādīnaṃ anulomaṃ anatikkamma, ye ye vā ajjhāsayādayo anulomā, tehi tehīti attho. Āsayādīnaṃ anulomassa vā anurūpantipi vadanti. Ghanavinibbhogābhāvato diṭṭhimānataṇhāvasena ‘‘ahaṃ mama santaka’’nti evaṃ pavattasaññino. Yathādhammanti ‘‘natthettha attā, attaniyaṃ vā, kevalaṃ dhammamattameveta’’nti evamādinā dhammasabhāvānurūpanti attho.

Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Mahanto saṃvaro asaṃvaro. Vuḍḍhiattho hi ayaṃ a-kāro yathā ‘‘asekkhā dhammā’’ti (dha. sa. tikamātikā 21) taṃyogatāya ca khuddako saṃvaro pārisesādinayena saṃvaro, tasmā khuddako, mahanto ca saṃvaroti attho. Tenāha ‘‘saṃvarā saṃvaro’’tiādi. Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ, atthato pana tassa ujuvipaccanikā sammādiṭṭhiādayo dhammā. Tathā cāha ‘‘dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā’’ti. Nāmassa, rūpassa, nāmarūpassa ca paricchindanaṃ nāmarūpaparicchedo, so pana ‘‘rāgādipaṭipakkhabhūto’’ti vacanato tathāpavattameva ñāṇaṃ.

‘‘Tīsupī’’tiādinā aparaḍḍhaṃ vivarati. Tīsupi tāsaṃ vacanasambhavato ‘‘visesenā’’ti vuttaṃ. Tadetaṃ sabbattha yojetabbaṃ. Tatra ‘‘yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vacanato āha ‘‘vinayapiṭake adhisīlasikkhā’’ti. Suttantapāḷiyaṃ ‘‘vivicceva kāmehī’’tiādinā (dī. ni. 1.226; saṃ. ni. 1.152; a. ni. 

我来翻译这段巴利文：
这个意思应以界相应等来说明。如此这个由低劣胜解等的相互亲近等所决定的爱好、意乐界,应知为"胜解"。有多种意乐等的他们,或者他们有多种意乐等,如"多曲、多河"。"随顺"是不超越意乐等的随顺,或者意思是以任何随顺的意乐等。也有人说是随顺意乐等的适合。因为没有聚合的区分,以见、慢、爱的方式认为"我,我所有"而如此起想的。"如法"意思是"这里没有我,或我所,只是法而已"等如此随顺法的本性。
防护即是律仪,身语不违越。大防护非防护。因为这个a-字是增长义,如"无学法",以及与此相应小防护以剩余等方式为防护,所以意思是小和大的防护。因此说"以防护的防护"等。"见的解脱"是从见中解脱,但以义来说是与它完全相反的正见等法。如是说"是六十二见的对治"。名、色、名色的确定是名色差别,但因为说"是贪等的对治",所以是如此生起的智。
以"在三个"等解释后半部。因为在三者中都有说它们的可能所以说"特别"。这个在一切处都应配合。在此因为说"这个增上戒学,这是在此义中所意指的学",所以说"律藏中是增上戒学"。在经藏中以"远离诸欲"等。

4.123) samādhidesanābāhullato ‘‘suttanta piṭake adhicittasikkhā’’ti vuttaṃ. Nāmarūpaparicchedassa adhipaññāpadaṭṭhānato, adhipaññāya ca atthāya tadavasesanāmarūpadhammakathanato āha ‘‘abhidhammapiṭake adhipaññāsikkhā’’ti.

Kilesānanti saṃklesadhammānaṃ, kammakilesānaṃ vā, ubhayāpekkhañcetaṃ ‘‘yo kāyavacīdvārehi kilesānaṃ vītikkamo, tassa pahānaṃ, tassa paṭipakkhattā’’ti ca. ‘‘Vītikkamo’’ti ayaṃ ‘‘paṭipakkha’’nti bhāvayoge sambandho, ‘‘sīlassā’’ti pana bhāvapaccaye. Evaṃ sabbattha. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedabhayavasena vītikkamituṃ na labhantīti āha ‘‘vītikkamapaṭipakkhattā sīlassā’’ti. Okāsādānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ, cittasantāne uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti. ‘‘Kilesāna’’nti hi adhikāro, taṃ pana pariyuṭṭhānappahānaṃ cittasamādahanavasena bhavatīti āha ‘‘pariyuṭṭhānapaṭipakkhattā samādhissā’’ti. Appahīnabhāvena santāne anu anu sayanakā anurūpakāraṇalābhe uppajjanārahā thāmagatā kāmarāgādayo satta kilesā anusayā, tesaṃ pahānaṃ, te pana sabbaso ariyamaggapaññāya pahīyantīti āha ‘‘anusayapaṭipakkhattā paññāyā’’ti.

Dīpālokena viya tamassa dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalassa pahānaṃ tadaṅgappahānaṃ. Idha pana adhisīlasikkhāya vuttaṭṭhānattā tena tena susīlyaṅgena tassa tassa dussīlyaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti gahetabbaṃ. Upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahārena viya jalatale sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Catunnaṃ ariyamaggānaṃ bhāvitattā taṃ taṃ maggavato santāne samudayapakkhikassa kilesagaṇassa accantamappavattisaṅkhāta samucchindanavasena pahānaṃ samucchedappahānaṃ. Duṭṭhu caritaṃ, saṃkilesehi vā dūsitaṃ caritaṃ duccaritaṃ. Tadeva yattha uppannaṃ, taṃ santānaṃ sammā kilisati vibādhati, upatāpeti cāti saṃkileso, tassa pahānaṃ. Kāyavacīduccaritavasena pavattasaṃkilesassa tadaṅgavasena pahānaṃ vuttaṃ sīlassa duccaritapaṭipakkhattā. Sikkhattayānusārena hi attho veditabbo. Tasatīti taṇhā, sāva vuttanayena saṃkileso, tassa vikkhambhanavasena pahānaṃ vuttaṃ samādhissa kāmacchandapaṭipakkhattā. Diṭṭhiyeva yathāvuttanayena saṃkileso, tassa samucchedavasena pahānaṃ vuttaṃ paññāya attādivinimuttasabhāva dhammappakāsanato.

Ekamekasmiñcetthāti etesu tīsu piṭakesu ekamekasmiṃ piṭake, ca-saddo vākyārambhe, pakkhantare vā. Pi-saddo, api-saddo vā avayavasampiṇḍane, tena na kevalaṃ catubbidhasseva gambhīrabhāvo, atha kho paccekaṃ tadavayavānampīti sampiṇḍanaṃ karoti. Esa nayo īdisesu. Idāni te sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha tantīti pāḷi. Sā hi ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato, sabhāvaniruttibhāvato, buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanānaṃ āḷi pantīti ‘‘pāḷī’’ti vuccati.


我来翻译这段巴利文：
因为经藏中多说定,所以说"经藏中是增上心学"。因为名色差别是增上慧的立足处,而且为了增上慧而说其余名色法,所以说"阿毗达摩藏中是增上慧学"。
"诸烦恼"是染污法,或业烦恼,这是两者都考虑到的"以身语门的烦恼违越,它的断除,因为是它的对治"。"违越"这个词与"对治"结合是以存在义,而与"戒"结合是以状态义。一切处都如此。随眠的方式在相续中随转的烦恼即使得到因缘现行,也因为怕破戒而不能违越,所以说"因为是违越的对治故为戒"。以得到机会的方式烦恼在心中遍取善行的生起而起是现行,它的断除,是在心相续中以生起方式断除烦恼的现行。因为是"诸烦恼"的主题,而那现行断是以心定的方式而有,所以说"因为是现行的对治故为定"。以未断的状态在相续中一再潜伏,在得到适当因缘时能生起的有力的贪欲等七种烦恼是随眠,它们的断除,而它们是完全由圣道慧断除,所以说"因为是随眠的对治故为慧"。
如以灯光对黑暗般,以布施等福业事的那些善分而断除那些不善,是分断。在这里因为是说增上戒学的地方,所以应理解以那些善戒分断除那些恶戒分是"分断"。以近行和安止的定以阻止生起,如以瓶击而断除水面的苔藓般,以镇伏的方式断除那些盖等法是镇伏断。因为修习四圣道,在道者的相续中集的一分烦恼群以永不生起所谓的断根方式断除是断根断。恶行,或被染污所污染的行为是恶行。它在哪里生起,就完全污染、伤害、恼害那个相续,故为染污,它的断除。说以身语恶行而转起的染污以分断方式断除,因为戒是恶行的对治。因为应依三学的随顺而知义。渴爱即是动摇,它如前说即是染污,说以镇伏方式断除它,因为定是欲贪的对治。见如前说即是染污,说以断根方式断除它,因为慧显示远离我等本性的诸法。
"在每一个这里"即在这三藏中每一藏中,和字是在句子开始,或在另一分。或者pi字,或者api字是在部分结合,以此不仅是四种深义,而且也结合各自的部分。在这样的情况都是这个方法。现在为了显示它们的自性而说"其中"等。其中言教即是圣典。因为它教导殊胜的戒等义,因为是自性语言,因为是佛等所说,所以称为殊胜语言的列、行为"圣典"。


Idha pana vinayagaṇṭhipadakārādīnaṃ saddavādīnaṃ matena pubbe vavatthāpitā paramatthasaddappabandhabhūtā tanti dhammo nāma. Iti-saddo hi nāmatthe, ‘‘dhammo’’ti vā vuccati. Tassāyevāti tassā yathāvuttāya eva tantiyā attho. Manasā vavatthāpitāyāti uggahaṇa-dhāraṇādivasappavattena manasā pubbe vavatthāpitāya yathāvuttāya paramatthasaddappabandhabhūtāya tassā tantiyā. Desanāti pacchā paresamavabodhanatthaṃ desanāsaṅkhātā paramatthasaddappabandhabhūtā tantiyeva. Apica yathāvuttatanti saṅkhātasaddasamuṭṭhāpako cittuppādo desanā. Tantiyā, tantiatthassa cāti yathāvuttāya duvidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho veditabbo. Te hi bhagavatā vuccamānassa atthassa, vohārassa ca dīpako saddoyeva tanti nāmāti vadanti. Tesaṃ pana vāde dhammassāpi saddasabhāvattā dhammadesanānaṃ ko visesoti ce? Tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto, uggahaṇādivasena ca pubbe vavatthāpito paramatthasaddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito taṃ tadatthappakāsako saddo desanāti ayamimesaṃ visesoti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā desīyati samuṭṭhāpīyati saddo etenāti katvā musāvādādayo viya tatthāpi hi musāvādādisamuṭṭhāpikā cetanā musāvādādisaddehi voharīyatīti. Kiñcāpi akkharāvalibhūto paññattisaddoyeva atthassa ñāpako, tathāpi mūlakāraṇabhāvato ‘‘akkharasaññāto’’tiādīsu viya tassāyeva atthoti paramatthasaddoyeva atthassa ñāpakabhāvena vuttoti daṭṭhabbaṃ. ‘‘Tassā tantiyā desanā’’ti ca sadisavohārena vuttaṃ yathā ‘‘uppannā ca kusalādhammā bhiyyobhāvāya vepullāya saṃvattantī’’ti.

Abhidhammagaṇṭhipadakārādīnaṃ pana paṇṇattivādīnaṃ matena sammutiparamatthabhedassa atthassa anurūpavācakabhāvena paramatthasaddesu ekantena bhagavatā manasā vavatthāpitā nāmapaññattipabandhabhūtā tanti dhammo nāma, ‘‘dhammo’’ti vā vuccati. Tassāyevāti tassā nāmapaññattibhūtāya tantiyā eva attho. Manasā vavatthāpitāyāti sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitāya nāmapaṇṇattipabandhabhūtāya tassā tantiyā. Desanāti paresaṃ pabodhanena atisajjanā vācāya pakāsanā vacībhedabhūtā paramatthasaddappabandhasaṅkhātā tanti. Tantiyā, tantiatthassa cāti yathāvuttāya dubbidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho. Te hi evaṃ vadanti – sabhāvatthassa, sabhāvavohārassa ca anurūpavaseneva bhagavatā manasā vavatthāpitā paṇṇatti idha ‘‘tantī’’ti vuccati. Yadi ca saddavādīnaṃ matena saddoyeva idha tanti nāma siyā. Tantiyā, desanāya ca nānattena bhavitabbaṃ, manasā vavatthāpitāya ca tantiyā vacībhedakaraṇamattaṃ ṭhapetvā desanāya nānattaṃ natthi. Tathā hi desanaṃ dassentena manasā vavatthāpitāya tantiyā desanāti vacībhedakaraṇamattaṃ vinā tantiyā saha desanāya anaññatā vuttā. Tathā ca upari ‘‘desanāti paññattī’’ti vuttattā desanāya anaññabhāvena tantiyāpi paṇṇattibhāvo kathito hoti.


我来翻译这段巴利文：
在此依律注释书作者等声论者的意见,先前确立的胜义语言结合成的言教名为法。因为iti词是名义,"法"即如此说。"只是它的"即只是那所说的言教的义。"以意确立"即以闻持等力而转的意先前确立的如上所说的胜义语言结合成的那言教。"教说"即后来为了令他人了解所说的胜义语言结合成的言教。又如上所说言教所称的语言生起的心生起是教说。"言教和言教义"即如上所说两种言教和它的义的如实了解,应知这是意思。因为他们说世尊所说的义和言说的诠释语言即名为言教。但在他们的说法中,如果法也是语言本性,法和教说有什么区别?回答:以诠表彼彼义而知,以闻持等力先前确立的胜义语言结合是法,后来为了令他人了解而转起的显明彼彼义的语言是教说,这是它们的区别。或者如上所说的语言生起的心生起是教说,因为语言由此生起而说,如妄语等,因为在那里也以妄语等词说生起妄语等的思。虽然是字行成的施设语言才是义的表知,但因为是根本因,如在"由字认知"等中,那也是义,所以应见只有胜义语言以义的表知性而说。"它的言教的教说"是以相似的言说而说,如"已生的善法导向增长广大"。
但依阿毗达摩注释书作者等施设论者的意见,以适合世俗胜义差别的义的能诠性在胜义语言中世尊一向以意确立的名施设结合成的言教名为法,"法"即如此说。"只是它的"即只是那名施设成的言教的义。"以意确立"即以适合世俗胜义差别的义的能诠性在胜义语言中世尊以意确立的名施设结合成的那言教。"教说"即以他人的了解而显示的语言表明,成为语言破的胜义语言结合所称的言教。"言教和言教义"即如上所说两种言教和它的义的如实了解,这是意思。因为他们如是说 - 世尊只是以适合自性义和自性言说的方式以意确立的施设在这里称为"言教"。如果依声论者的意见在这里只有语言名为言教,言教和教说应有差别,而以意确立的言教除了作语言破外,与教说没有差别。如是显示教说时说"以意确立的言教的教说",除了作语言破外,说教说与言教无异。如是因为上面说"教说即施设",以教说的无异性也说言教是施设性。


Apica yadi tantiyā aññāyeva desanā siyā, ‘‘tantiyā ca tantiatthassa ca desanāya ca yathābhūtāvabodho’’ti vattabbaṃ siyā. Evaṃ pana avatvā ‘‘tantiyā ca tantiatthassa ca yathābhūtāvabodho’’ti vuttattā tantiyā, desanāya ca anaññabhāvo dassito hoti. Evañca katvā upari ‘‘desanā nāma paññattī’’ti dassentena desanāya anaññabhāvato tantiyā paṇṇattibhāvo kathito hotīti. Tadubhayampi pana paramatthato saddoyeva paramatthavinimuttāya sammutiyā abhāvā, imameva ca nayaṃ gahetvā keci ācariyā ‘‘dhammo ca desanā ca paramatthato saddo evā’’ti voharanti, tepi anupavajjāyeva. Yathā kāmāvacarapaṭisandhivipākā ‘‘parittārammaṇā’’ti vuccanti, evaṃ sampadamidaṃ daṭṭhabbaṃ. Na hi kāmāvacarapaṭisandhivipākā ‘‘nibbattitaparamatthavisayāyevā’’ti sakkā vattuṃ itthipurisādiākāraparivitakkapubbakānaṃ rāgādiakusalānaṃ, mettādikusalānañca ārammaṇaṃ gahetvāpi samuppajjanato. Paramatthadhammamūlakattā panassa parikappassa paramatthavisayatā sakkā paññapetuṃ, evamidhāpi daṭṭhabbanti ca. Evampi paṇṇattivādīnaṃ mataṃ hotu, saddavādīnaṃ matepi dhammadesanānaṃ nānattaṃ vuttanayeneva ācariyadhammapālattherā dīhi pakāsitanti. Hoti cettha –

‘‘Saddo dhammo desanā ca, iccāhu apare garū;

Dhammo paṇṇatti saddo tu, desanā vāti cāpare’’ti.


我来翻译这段巴利文：
又如果言教与教说完全不同,应该说"言教和言教义和教说的如实了解"。但不这样说而说"言教和言教义的如实了解",显示言教和教说无异。如此上面显示"教说即施设"时,因为教说无异,说言教是施设性。但这两者以胜义来说都只是语言,因为没有离开胜义的世俗,有些阿阇黎取这个方法而说"法和教说以胜义来说只是语言",他们也是无可非议的。如说欲界结生异熟是"有限所缘",这应如是见。因为不能说欲界结生异熟"只缘生起的胜义境",因为也缘取女人男人等相的寻思为先的贪等不善和慈等善而生起。但因为这个遍计是以胜义法为根本,所以能施设是胜义境,这里也应如是见。即使如此是施设论者的意见,在声论者的意见中法和教说的差别也如前说由阿阇黎法护长老等显明。这里有偈：
"语言法和教说,如是说其他师;
法是施设语言,教说则说其他。"


Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha tantiattho, tantidesanā, tantiatthapaṭivedho cāti ime tayo tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tantiyevāti tesaṃ dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato. Samudāyo hi avayavassa parikappanāmattasiddhena ādhārabhāvena vuccati yathā ‘‘rukkhe sākhā’’ti. Ettha ca dhammādīnaṃ dukkhogāhabhāvato tehi dhammādīhi vinayādayo gambhīrāti vinayādīnampi catubbidho gambhīrabhāvo vuttoyeva, tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ samukhena, visayavisayīmukhena ca vinayādīnaññeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo eva abhinnattā. Tesaṃ visayo attho vācakabhūtānaṃ tesameva vāccabhāvato, visayino desanāpaṭivedhā dhammatthavisayabhāvatoti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā, tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Dhammatthadesanānaṃ gambhīrabhāvato tabbisayo paṭivedhopi gambhīro yathā taṃ gambhīrassa udakassa pamāṇaggahaṇe dīghena pamāṇena bhavitabbaṃ, evaṃsampadamidanti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Piṭakāvayavānaṃ dhammādīnaṃ vuccamāno gambhīrabhāvo taṃsamudāyassa piṭakassāpi vuttoyeva, tasmā tathā na codetabbantipi vadanti, vicāretabbametaṃ sabbesampi tesaṃ piṭakāvayavāsambhavato. Mahāsamuddo dukkhogāho, alabbhaneyyapatiṭṭho viya cāti sambandho. Atthavasā hi vibhattivacanaliṅgapariṇāmoti. Dukkhena ogayhanti, dukkho vā ogāho anto pavisanametesūti dukkhogāhā. Na labhitabboti alabbhanīyo, soyeva alabbhaneyyo, labhīyate vā labbhanaṃ, taṃ nārahatīti alabbhaneyyo. Patiṭṭhahanti ettha okāseti patiṭṭho, patiṭṭhahanaṃ vā patiṭṭho, alabbhaneyyo so yesu te alabbhaneyyapatiṭṭhā. Ekadesena ogāhantehipi mandabuddhīhi patiṭṭhā laddhuṃ na sakkāyevāti dassetuṃ etaṃ puna vuttaṃ. ‘‘Eva’’ntiādi nigamanaṃ.

Idāni hetuhetuphalādīnampi vasena gambhīrabhāvaṃ dassento ‘‘aparo nayo’’tiādimāha. Tattha hetūti paccayo. So ca attano phalaṃ dahati vidahatīti dhammo da-kārassa dha-kāraṃ katvā. Dhammasaddassa cettha hetupariyāyatā kathaṃ viññāyatīti āha ‘‘vuttañheta’’ntiādi. Vuttaṃ paṭisambhidāvibhaṅge (vibha. 718). Nanu ca ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ viññāyatīti? ‘‘Dhammapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā dhammapaṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa atthaṃ dassentena ‘‘ñāṇa’’nti. Tasmā hetudhammasaddā ekatthā, ñāṇapaṭisambhidā saddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvoti. Tathā ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti etena vacanena sādhito atthassa hetuphalabhāvoti daṭṭhabbo. Hetuno phalaṃ hetuphalaṃ, tañca hetuanusārena arīyati adhigamīyatīti atthoti vuccati.


我来翻译这段巴利文：
关于"在这三者中都有这些法、义、教说、证悟",其中言教义、言教教说、言教义证悟这三者是言教的范围,所以律藏等是义、教说、证悟的所依是合适的,但是藏只是言教,它们怎么适合作为法的所依呢?因为言教总集是部分言教的所依。因为总集以想象所成的所依性说是部分的所依,如说"树上的枝"。在这里因为法等是难以通达的,所以说律等因法等而深奥,因此说律等也有四种深奥,所以不应责难说只有法等因难通达而深奥,而律等不是,因为是从对象和能对象的方面说只有律等的深奥性。因为法即是律等由于无差别。它们的所对是义,因为作为能诠的它们的所诠性,能对的教说证悟是法义的所对性。其中应知因为证悟的困难所以法义,因为教说智的困难所以教说难以通达,而证悟应知因为不能生起,因为达到彼所对智的困难故难以通达。因为法义教说的深奥性,彼所对的证悟也深奥,如测量深水需要长的度量,这是同样的道理,金刚慧长老如是说。藏部分的法等所说的深奥性也说了它们总集的藏的,所以不应如此责难,也这样说,这应考察因为一切它们都不是藏的部分。大海难以通达,如不能得立足处,这是关联。因为依义而有格、数、性的转变。难以通达,或难入其中故难通达。不能得故不可得,即是不可得,或者得即是可得,不值得彼故不可得。立足于此处故为立足,或者立足即是立足,不可得彼故为不可得立足。为了显示即使部分通达的钝慧者也完全不能得到立足处而再说此。"如是"等是结论。
现在为显示因因果等的方式的深奥性而说"另一方法"等。其中"因"是缘。它给予安排自己的果故为法,将d音转成dh音。这里法字怎么知道是因的同义词?说"因为说"等。说在无碍解分别(论)中。难道不是以"因中的智为法无碍解"这句话怎么知道法的因性?因为显示"法无碍解"这复合词的部分词义而说"因中的智"。因为在这里"法无碍解"中显示"法"的义而说"因中",显示"无碍解"的义而说"智"。所以说因和法字同义,智和无碍解字也如此,说此义者证成法的因性。应见如是以"因果中的智为义无碍解"这句话证成义的因果性。因的果是因果,它随因而被得到、证得故说为义。


Desanātipaññattīti ettha saddavādīnaṃ vāde atthabyañjanakā aviparītābhilāpadhammaniruttibhūtā paramatthasaddappabandhasaṅkhātā tanti ‘‘desanā’’ti vuccati, desanā nāmāti vā attho. Desīyati attho etāyāti hi desanā. Pakārena ñāpīyati attho etāya, pakārato vā ñāpetīti paññatti. Tameva sarūpato dassetuṃ ‘‘yathādhammaṃ dhammābhilāpoti adhippāyo’’ti vuttaṃ. Yathādhammanti ettha pana dhammasaddo hetuṃ, hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa dhammasaddo, na pariyattihetuādivācako, tasmā yo yo avijjāsaṅkhārādidhammo, tasmiṃ tasminti attho. Tesaṃ tesaṃ avijjāsaṅkhārādidhammānaṃ anurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītasavisayavibhāvanato dhammānurūpaṃ pavattati, tatoyeva ca aviparītābhilāpoti vuccati. Dhammābhilāpoti hi atthabyañjanako aviparītābhilāpo dhammaniruttibhūto tantisaṅkhāto paramatthasaddappabandho. So hi abhilappati uccārīyatīti abhilāpo, dhammo aviparīto sabhāvabhūto abhilāpo dhammābhilāpoti vuccati, etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ dhammaniruttiṃ dasseti saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 718) vutto. Tadaṭṭhakathāya ca ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā (vibha. aṭṭha. 718) tassā saddārammaṇatā dassitā. ‘‘Imassa atthassa ayaṃ saddo vācako’’ti hi vacanavacanatthe vavatthapetvā taṃ taṃ vacanatthavibhāvanavasena pavattito saddo ‘‘desanā’’ti vuccati. ‘‘Adhippāyo’’ti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tato vinimuttaṃ paññattiṃ sandhāyāti dasseti anekadhā atthasambhave attanā adhippetatthasseva vuttattāti ayaṃ saddavādīnaṃ vādato vinicchayo.

Paññattivādīnaṃ vāde pana sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitā tantisaṅkhātā nāmapaññatti desanā nāma, ‘‘desanā’’ti vā vuccatīti attho. Tadeva mūlakāraṇabhūtassa saddassa dassanavasena kāraṇūpacārena dassetuṃ ‘‘yathādhammaṃ dhammābhilāpoti adhippāyo’’ti vuttaṃ. Kiñcāpi hi ‘‘dhammābhilāpo’’ti ettha abhilappati uccārīyatīti abhilāpoti saddo vuccati, na paṇṇatti, tathāpi sadde vuccamāne tadanurūpaṃ vohāraṃ gahetvā tena vohārena dīpitassa atthassa jānanato sadde kathite tadanurūpā paṇṇattipi kāraṇūpacārena kathitāyeva hoti. Apica ‘‘dhammābhilāpoti attho’’ti avatvā ‘‘dhammābhilāpoti adhippāyo’’ti vuttattā desanā nāma saddo na hotīti dīpitameva. Tena hi adhippāyamattameva mūlakāraṇasaddavasena kathitaṃ, na idha gahetabbo ‘‘desanā’’ti etassa atthoti ayaṃ paññattivādīnaṃ vādato vinicchayo. Atthantaramāha ‘‘anuloma…pe… kathana’’nti, etena heṭṭhā vuttaṃ desanāsamuṭṭhāpakaṃ cittuppādaṃ dasseti. Kathīyati attho etenāti hi kathanaṃ. Ādisaddena nītaneyyādikā pāḷigatiyo, ekattādinandiyāvattādikā pāḷinissitā ca nayā saṅgahitā.


我来 译这段巴利文：
关于"教说即施设",在声论者的意见中,能诠义字的不颠倒言说法言词性的胜义语言结合称为言教,称为教说,或者此是义。因为以此说义故为教说。以种种方式令知义故,或从种种方式令知故为施设。为显示它的自性而说"如法的法言说是意思"。这里"如法"中法字包含因和因果一切。这个法字是说自性的,不是说教法、因等的,所以凡是无明、行等法,在彼彼中的意思。或者随顺彼彼无明、行等法故为如法。因为教说如证悟一样由于显明不颠倒的自境而随法而转,由此说为不颠倒言说。因为法言说是能诠义字的不颠倒言说法言词性的言教称为胜义语言结合。因为它被说被诵故为言说,法是不颠倒自性的言说故说为法言说,以此显示"在彼法言词言说中的智为言词无碍解"这里所说的法言词,因为教说是语言自性。如是在无碍解分别圣典中说言词无碍解是有限所缘等。在其注释中以"以彼自性言词语言为所缘"等显示它的语言所缘性。因为确定"这个语言是这个义的能诠"的能说所说义,依显明彼彼所说义的方式转起的语言称为"教说"。以"意思"显示"教说即施设"这句话是就法言词言说而说,不是就离开彼的施设而说,因为在多种义可能时说自己所意趣的义。这是从声论者的意见的决定。
但在施设论者的意见中,以适合世俗胜义差别的义的能诠性在胜义语言中世尊以意确立的称为言教的名施设名为教说,或说为"教说",此是义。为了依根本原因的语言的显示方式以原因的假说而显示故说"如法的法言说是意思"。虽然在"法言说"中说被说被诵故为言说是说语言不是施设,但是在说语言时取与彼相应的言说,因为由彼言说而显示的义的了知故,在说语言时以原因的假说也说了与彼相应的施设。又因为不说"法言说是义"而说"法言说是意思",显示教说不是语言。因为以彼只说意趣依根本原因的语言的方式,不是在这里应取的"教说"的义。这是从施设论者的意见的决定。说另一义"随顺等说",以此显示前面所说的教说生起的心生起。因为以此说义故为说。以等字摄取引导所引导等的圣典道理,和一性等七转等依止圣典的方法。


Sayameva paṭivijjhati, etena vā paṭivijjhantīti paṭivedho, ñāṇaṃ. Tadeva abhisameti, etena vā abhisamentīti abhisamayotipi vuccati. Idāni taṃ paṭivedhaṃ abhisamayappabhedato, abhisamayākārato, ārammaṇato, sabhāvato ca pākaṭaṃ kātuṃ ‘‘so cā’’tiādi vuttaṃ. Tattha hi lokiyalokuttaroti pabhedato, visayato, asammohatoti ākārato, dhammesu, atthesu, paññattīsūti ārammaṇato, atthānurūpaṃ, dhammānurūpaṃ, paññattipathānurūpanti sabhāvato ca pākaṭaṃ karoti. Tattha visayato atthādianurūpaṃ dhammādīsu avabodho nāma avijjādidhammārammaṇo, saṅkhārādiatthārammaṇo, tadubhayapaññāpanārammaṇo ca lokiyo abhisamayo. Asammohato atthādianurūpaṃ dhammādīsu avabodho nāma nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayo. Tathā hi ‘‘ayaṃ hetu, idamassa phalaṃ, ayaṃ tadubhayānurūpo vohāro’’ti evaṃ ārammaṇakaraṇavasena lokiyañāṇaṃ visayato paṭivijjhati, lokuttarañāṇaṃ pana tesu hetuhetuphalādīsu sammohassañāṇena samucchinnattā asammohato paṭivijjhati. Lokuttaro pana paṭivedho visayato nibbānassa, asammohato ca itarassātipi vadanti eke.

Atthānurūpaṃ dhammesūti ‘‘avijjā hetu, saṅkhārā hetusamuppannā, saṅkhāre uppādeti avijjā’’ti evaṃ kāriyānurūpaṃ kāraṇesūti attho. Atha vā ‘‘puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhāresu tīsu apuññābhisaṅkhārassa avijjā sampayuttapaccayo, itaresaṃ yathānurūpa’’ntiādinā kāriyānurūpaṃ kāraṇesu paṭivedhotipi attho. Dhammānurūpaṃ atthesūti ‘‘avijjāpaccayā saṅkhārā’’tiādinā (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1; vibha. 225) kāraṇānurūpaṃ kāriyesu. Chabbidhāya paññattiyā patho paññattipatho, tassa anurūpaṃ tathā, paññattiyā vuccamānadhammānurūpaṃ paññattīsu avabodhoti attho. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ ‘‘tesa’’ntiādimāha. Paṭivijjhīyatīti paṭivedhoti hi taṃtaṃrūpādidhammānaṃ aviparītasabhāvo vuccati. Tattha tatthāti tasmiṃ tasmiṃ piṭake, pāḷipadese vā. Salakkhaṇasaṅkhātoti ruppananamanaphusanādisakasakalakkhaṇasaṅkhāto.

Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idānī’’tiādimāha. Dhammajātanti kāraṇappabhedo, kāraṇameva vā. Atthajātanti kāriyappabhedo, kāriyameva vā. Yā cāyaṃ desanāti sambandho. Tadatthavijānanavasena abhimukho hoti. Yo cetthāti yo etāsu taṃ taṃ piṭakāgatāsu dhammatthadesanāsu paṭivedho, yo ca etesu piṭakesu tesaṃ tesaṃ dhammānaṃ aviparītasabhāvoti attho. Sambharitabbato kusalameva sambhāro, so sammā anupacito yehi te anupacitakusalasambhārā, tatova duppaññehi, nippaññehīti attho. Na hi paññavato, paññāya vā duṭṭhubhāvo dūsitabhāvo ca sambhavatīti nippaññattāyeva duppaññā yathā ‘‘dussīlo’’ti (a. ni. 5.213; 

我来翻译这段巴利文：
自己证悟,或以此证悟故为证悟,即智。它也称为现观,因为以此现观,或以此现观故。现在为了使那证悟从现观的差别、现观的行相、所缘和自性来显明而说"它"等。因为在那里从差别即世间出世间,从境即所缘,从无痴即行相,在诸法、诸义、诸施设即所缘,随义、随法、随施设道即自性来显明。其中从境随义等在法等中的了解即缘无明等法、缘行等义、缘彼两者的施设的世间现观。从无痴随义等在法等中的了解即缘涅槃与道相应的在如上所说法义施设中破除痴的出世间现观。如是"这是因,这是它的果,这是随顺彼两者的言说",如是依作所缘的方式世间智从境证悟,但出世间智因为在那些因果等中以智断除了痴故从无痴证悟。但有些人说出世间证悟是从境(证悟)涅槃,从无痴(证悟)其他。
"随义在诸法中"即"无明是因,行是因生,无明生起行"如是在诸因中随果的意思。或者"在福行、非福行、不动行三者中,无明对非福行是相应缘,对其他随顺"等这样在诸因中随果的证悟也是意思。"随法在诸义中"即以"缘无明有行"等在诸果中随因。六种施设的道是施设道,随顺它如此,在诸施设中了解随被施设说的法的意思。为显示证悟也有异于现观的义而说"它们"等。因为被证悟故为证悟即说是彼彼色等法的不颠倒自性。"在彼彼"即在彼彼藏中,或经文处。"称为自相"即称为变坏、倾向、触等各自的相。
为显示藏由前所说的法等而深奥故说"现在"等。"法类"即因的差别,或只是因。"义类"即果的差别,或只是果。"这个教说"是关联。依了知彼义的方式而面向。"在这里的他"即在这些彼彼藏所摄的法义教说中的证悟,或在这些藏中彼彼法的不颠倒自性的意思。因为应积集故善即是资粮,他们没有正确积集它故为未积集善资粮,因此是愚者,无慧者的意思。因为有慧者,或慧不可能有恶性、污染性故只由无慧而成愚者如"恶戒";

10.75; pārā. 295; dha. pa. 308). Ettha ca avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya, abhisamayasaṅkhātassa paṭivedhassa uppādanavisayīkaraṇānaṃ asakkuṇeyyattā, aviparītasabhāvasaṅkhātassa paṭivedhassa dubbiññeyyatāya dukkhogāhatā veditabbā. Evampīti pi-saddo pubbe vuttaṃ pakārantaraṃ sampiṇḍeti. Evaṃ paṭhamagāthāya anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dassento ‘‘ettāvatā’’tiādimāha. ‘‘Siddhe hi satyārambho atthantaraviññāpanāya vā hoti, niyamāya vā’’ti iminā punārambhavacanena anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dasseti. Ettāvatāti paricchedatthe nipāto, ettakena vacanakkamenāti attho. Etaṃ vā parimāṇaṃ yassāti ettāvaṃ, tena, etaparimāṇavatā saddatthakkamenāti attho. ‘‘Sadde hi vutte tadatthopi vuttoyeva nāmā’’ti vadanti. Vutto saṃvaṇṇito attho yassāti vuttatthā.

Etthāti etissā gāthāya. Evaṃ attho, vinicchayoti vā seso. Tīsu piṭakesūti ettha ‘‘ekekasmi’’nti adhikārato, pakaraṇato vā veditabbaṃ. ‘‘Ekamekasmiñcetthā’’ti (dī. ni. aṭṭha. 

我来 译这段巴利文：
如"恶戒"。这里应知因为无明、行等法义难以证悟故难以通达,因为它们的施设困难故其教说,因为不能生起和对象化称为现观的证悟,因为称为不颠倒自性的证悟难以了知故难以通达。"如此也"中pi字总摄前面所说的其他方式。为了显示如此在第一偈中无减完全显明义而说"至此"等。以"因为在成就时开始是为了令知其他义,或为了决定"显示以再开始说无减完全显明义。"至此"是限定义的不变词,意思是以如此言语次第。或者这是它的量故为如此量,以彼,以有此量的语义次第的意思。说"因为说语时其义也即是已说"。已说已解释是它的义故为已说义。
"在这里"即在这偈颂中。"如是义"或"决定"是省略语。"在三藏中"这里因为有"在每一"的主题,或从文脉应知。"在每一个这里"等;

1.paṭhamamahāsaṅgītikathā) hi heṭṭhā vuttaṃ. Atha vā vatticchānupubbikattā saddapaṭipattiyā niddhāraṇamidha avattukāmena ādhāroyeva vutto. Na cettha codetabbaṃ ‘‘tīsuyeva piṭakesu tividho pariyattibhedo daṭṭhabbo siyā’’ti samudāyavasena vuttassāpi vākyassa avayavādhippāyasambhavato. Dissati hi avayavavākyanipphatti ‘‘brāhmaṇādayo bhuñjantū’’tiādīsu, tasmā alamatipapañcena. Yathā attho na virujjhati, tathāyeva gahetabboti. Evaṃ sabbattha. Pariyattibhedoti pariyāpuṇanaṃ pariyatti. Pariyāpuṇanavācako hettha pariyattisaddo, na pana pāḷipariyāyo, tasmā pariyāpuṇanappakāroti attho. Atha vā tīhi pakārehi pariyāpuṇitabbā pāḷiyo eva ‘‘pariyattī’’ti vuccanti. Tathā ceva abhidhammaṭṭhakathāya sīhaḷagaṇṭhipade vuttanti vadanti. Evampi hi alagaddūpamāpariyāpuṇanayogato ‘‘alagaddūpamā pariyattī’’ti pāḷipi sakkā vattuṃ. Evañca katvā ‘‘duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā’’ti parato niddesavacanampi upapannaṃ hoti. Tattha hi pāḷiyeva ‘‘duggahitā, pariyāpuṭā’’ti ca vattuṃ yuttā.

Alagaddo alagaddaggahaṇaṃ upamā etissāti alagaddūpamā. Alagaddassa gahaṇañhettha alagaddasaddena vuttanti daṭṭhabbaṃ. Āpūpikoti ettha āpūpa-saddena āpūpakhādanaṃ viya, veṇikoti ettha vīṇāsaddena vīṇāvādanaggahaṇaṃ viya ca. Alagaddaggahaṇena hi pariyatti upamīyati , na alagaddena. ‘‘Alagaddaggahaṇūpamā’’ti vā vattabbe majjhepadalopaṃ katvā ‘‘alagaddūpamā’’ti vuttaṃ ‘‘oṭṭhamukho’’tiādīsu viya. Alagaddoti ca āsīviso vuccati. Gadoti hi visassa nāmaṃ, tañca tassa alaṃ paripuṇṇaṃ atthi, tasmā alaṃ pariyatto paripuṇṇo gado assāti alagaddo anunāsikalopaṃ, da-kārāgamañca katvā, alaṃ vā jīvitaharaṇe samattho gado yassāti alagaddo vuttanayena. Vaṭṭadukkhato nissaraṇaṃ attho payojanametissāti nissaraṇatthā. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, rājaratanānupālako, so viyāti tathā, dhammaratanānupālako khīṇāsavo. Aññamatthamanapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.

Duggahitāti duṭṭhu gahitā. Tadeva sarūpato niyametuṃ ‘‘upārambhādihetu pariyāpuṭā’’ti āha, upārambhaitivādappamokkhādihetu uggahitāti attho. Lābhasakkārādihetu pariyāpuṇanampi ettheva saṅgahitanti daṭṭhabbaṃ. Vuttañhetaṃ alagaddasuttaṭṭhakathāyaṃ –

‘‘Yo buddhavacanaṃ uggahetvā ‘evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantī’ti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇanato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varatara’’nti (ma. ni. aṭṭha. 

我来翻译这段巴利文：
因为在下面说"在每一个这里"。或者因为语言行为依欲说而次第,这里不想说差别而只说依处。这里不应责难"在三藏中应见三种学习的差别",因为总体说的句子也可能有分支的意思。因为在"婆罗门等食"等中可见分支句的成就,所以不必过多言说。应如不违背义那样取。一切处都如此。"学习的差别"即学习是学。因为这里学习字是说学的,不是圣典的别名,所以是学习的方式的意思。或者以三种方式应学的圣典即说为"学习"。如是在阿毗达磨注释的僧伽罗语难句处说。如是因为与蛇喻学习相应故也可说"蛇喻学习"是圣典。如是作已"恶取为诽谤等因而学习的是蛇喻"后面的解说语也成立。因为在那里说圣典为"恶取"和"学习"是适合的。
蛇是它的喻故为蛇喻。应知这里以蛇字说蛇的执取。如在"饼师"中以饼字(说)吃饼,如在"琵琶师"中以琵琶字(说)执取弹琵琶。因为以蛇执取譬喻学习,不是以蛇。或者在应说"蛇执取喻"时作中间字脱落而说"蛇喻"如在"骆驼口"等中。蛇即说是毒蛇。因为gada是毒的名字,它有充分的(alaṃ),所以充分圆满的毒属于它故为蛇,作鼻音脱落和da音添加,或者能取命的毒属于它故为蛇如所说方式。从轮回苦出离是它的义利故为出离义。任命于宝藏为宝藏守护者,即王宝的守护者,如彼故如是,即是法宝的守护者的漏尽者。不顾及其他义而只作宝藏守护者的学习是宝藏守护者学习。
"恶取"即恶地执取。为决定它的自性而说"为诽谤等因而学习",意思是为诽谤免责等因而学习。应知为利养恭敬等因而学习也摄于此中。因为在蛇喻经注中说此：
"谁学了佛语后'如是将得衣等,或在四众中他们将知我'而为利养恭敬因而学习,他的彼学习名为蛇学习。因为如是学习,不学佛语而睡着更好"。

2.239).

Nanu ca alagaddaggahaṇūpamā pariyatti ‘‘alagaddūpamā’’ti vuccati, evañca sati suggahitāpi pariyatti ‘‘alagaddūpamā’’ti vattuṃ vaṭṭati tatthāpi alagaddaggahaṇassa upamābhāvena pāḷiyaṃ vuttattā. Vuttañhetaṃ –

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya , ajapadena daṇḍena suniggahitaṃ niggahitvā gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya . Atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu, suggahitattā bhikkhave, alagaddassa. Evameva kho bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyya’’ntiādi (ma. ni. 1.239).

Tasmā idha duggahitā eva pariyatti alagaddūpamāti ayaṃ viseso kuto viññāyati, yena duggahitā upārambhādihetu pariyāpuṭā ‘‘alagaddūpamā’’ti vuccatīti? Saccametaṃ, idaṃ pana pārisesañāyena vuttanti daṭṭhabbaṃ. Tathā hi nissaraṇatthabhaṇḍāgārikapariyattīnaṃ visuṃ gahitattā pārisesato alagaddassa duggahaṇūpamāyeva pariyatti ‘‘alagaddūpamā’’ti viññāyati. Alagaddassa suggahaṇūpamā hi pariyatti nissaraṇatthā vā hoti, bhaṇḍāgārikapariyatti vā. Tasmā suvuttametaṃ ‘‘duggahitā…pe… pariyattī’’ti. Idāni tamatthaṃ pāḷiyā sādhento ‘‘yaṃ sandhāyā’’tiādimāha. Tattha yanti yaṃ pariyattiduggahaṇaṃ. Majjhimanikāye mūlapaṇṇāsake alagaddasutte (ma. ni. 

我来 译这段巴利文：
难道不是蛇执取喻的学习说为"蛇喻",如此善取的学习也适合说为"蛇喻",因为在那里也在圣典中说蛇执取是譬喻的性质。因为说此：
"诸比丘,譬如有人想要蛇寻找蛇遍求寻蛇而行,他看见大蛇,以羊足杖善捉持而捉持它,以羊足杖善捉持已在颈部善执取而执取。诸比丘,虽然那蛇以盘绕缠绕那人的手或臂或其他肢分。但他不会因此而遭遇死或近死之苦。何故如此?诸比丘,因为善执取蛇故。如是诸比丘,在这里有些善男子学习法即经、应颂"等。
所以在这里怎么知道恶取的学习是蛇喻这个差别,由此说恶取为诽谤等因而学习为"蛇喻"?这是真实的,但应知这是依余门方法所说。因为如是由于出离义学习和宝藏守护者学习别别取故,由余门而知蛇的恶执取喻的学习为"蛇喻"。因为蛇的善执取喻的学习或是出离义,或是宝藏守护者学习。所以善说此"恶取...等...学习"。现在为以圣典证成彼义而说"为显"等。其中"那"即那学习恶取。在中部根本五十篇蛇喻经。

1.239) bhagavatā vuttaṃ.

Alagaddatthikoti āsīvisena, āsīvisaṃ vā atthiko, alagaddaṃ gavesati pariyesati sīlenāti alagaddagavesī. Alagaddapariyesanaṃ caramānoti āsīvisapariyesanatthaṃ caramāno. Tadatthe hetaṃ paccattavacanaṃ, upayogavacanaṃ vā, alagaddapariyesanaṭṭhānaṃ vā caramāno. Alagaddaṃ pariyesanti etthāti hi alagaddapariyesanaṃ. Tamenanti taṃ alagaddaṃ. Bhogeti sarīre. ‘‘Bhogo tu phaṇino tanū’’ti hi vuttaṃ. Bhujīyati kuṭilaṃ karīyatīti bhogo. Tassāti purisassa. Hatthe vā bāhāya vāti sambandho. Maṇibandhato paṭṭhāya yāva agganakhā hattho. Saddhiṃ aggabāhāya avasesā bāhā, katthaci pana kapparato paṭṭhāya yāva agganakhā ‘‘hattho’’ti vuttaṃ bāhāya visuṃ anāgatattā. Vuttalakkhaṇaṃ hatthañca bāhañca ṭhapetvā avasesaṃ sarīraṃ aṅgapaccaṅgaṃ. Tatonidānanti tannidānaṃ, taṃkāraṇāti attho. Taṃ hatthādīsu ḍaṃsanaṃ nidānaṃ kāraṇaṃ etassāti ‘‘tannidāna’’nti hi vattabbe ‘‘tatonidāna’’nti purimapade paccattatthe nissakkavacanaṃ katvā, tassa ca lopamakatvā niddeso, hetvatthe ca paccattavacanaṃ. Kāraṇatthe nipātapadametantipi vadanti. Apica ‘‘tatonidāna’’nti etaṃ ‘‘maraṇaṃ vā maraṇamattaṃ vā dukkha’’nti ettha vuttanayena visesanaṃ. Taṃkissa hetūti yaṃ vuttaṃ hatthādīsu ḍaṃsanaṃ, tannidānañca maraṇādiupagamanaṃ , taṃ kissa hetu kena kāraṇenāti ce? Tassa purisassa alagaddassa duggahitattā.


我来翻译这段巴利文：
世尊在中部根本五十篇蛇喻经中说。
"想要蛇"即想要毒蛇,或想要毒蛇,以寻找探求蛇为性故为寻找蛇者。"遍求寻蛇而行"即为寻求毒蛇而行。这是为彼义的主格语或对格语,或行于寻蛇处。因为在这里寻求蛇故为寻蛇。"那它"即那蛇。"盘"即身体。因为说"盘即蛇身"。屈曲故为盘。"他的"即人的。"在手或臂"为关联。从手腕起至指尖为手。连同上臂的其余为臂,但在某处因为臂别说故说从肘起至指尖为"手"。除了所说相的手和臂,其余身体为肢分。"因此"即因彼,意思是以彼为因。它是以在手等中咬为因由的意思,即在应说"以彼为因"时在前分作离格语为主格义,而不作其省略的解说,且主格语为因义。也说这是因义的不变词语。又"因此"这是如在"死或近死之苦"中所说方式的限定。"何故如此"即如所说在手等中咬,及以彼为因而趣向死等,这是以何因以何缘呢?因为那人恶执取蛇。


Idhāti imasmiṃ sāsane. Moghapurisāti guṇasārarahitatāya tucchapurisā. Dhammanti pāḷidhammaṃ. Pariyāpuṇantīti uggaṇhanti, sajjhāyanti ceva vācuggataṃ karontā dhārenti cāti vuttaṃ hoti. ‘‘Dhamma’’nti sāmaññato vuttameva sarūpena dasseti ‘‘sutta’’ntiādinā. Na hi suttādinavaṅgato añño dhammo nāma atthi. Tathā hi vuttaṃ ‘‘tesaṃ dhammāna’’nti. Atthanti cettha sambandhīniddeso eso, atthanti ca yathābhūtaṃ bhāsitatthaṃ, payojanatthañca sāmaññaniddesena, ekasesanayena vā vuttaṃ. Yañhi padaṃ sutisāmaññena anekadhā atthaṃ dīpeti, taṃ sāmaññaniddesena, ekasesanayena vāti sabbattha veditabbaṃ. Na upaparikkhantīti na pariggaṇhanti na vicārenti. Ikkhasaddassa hi dassanaṅkesu idha dassanameva attho, tassa ca pariggaṇhanacakkhulocanesu pariggaṇhanameva, tañca vicāraṇā pariyādānavasena dubbidhesu vicāraṇāyeva, sā ca vīmaṃsāyeva, na vicāro, vīmaṃsā ca nāmesā bhāsitatthavīmaṃsā, payojanatthavīmaṃsā cāti idha dubbidhāva adhippetā, tāsu ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ paññā, mayañca taṃ pūressāmā’’ti evaṃ bhāsitatthavīmaṃsañceva ‘‘sīlaṃ samādhissa kāraṇaṃ, samādhi vipassanāyā’’tiādinā payojanatthavīmaṃsañca na karontīti attho. Anupaparikkhatanti anupaparikkhantānaṃ tesaṃ moghapurisānaṃ. Na nijjhānakkhamantīti nijjhānaṃ nissesena pekkhanaṃ paññaṃ na khamanti. Jhe-saddo hi idha pekkhaneyeva, na cintanajhāpanesu, tañca ñāṇapekkhanameva, na cakkhupekkhanaṃ, ārammaṇūpanijjhānameva vā, na lakkhaṇūpanijjhānaṃ, tasmā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo veditabbo. Nissesena jhāyate pekkhateti hi nijjhānaṃ. Sandhivasena anusvāralopo nijjhānakkhamantīti, ‘‘nijjhānaṃ khamantī’’tipi pāṭho, tena imamatthaṃ dīpeti ‘‘tesaṃ paññāya atthassa anupaparikkhanato te dhammā na upaṭṭhahanti, imasmiṃ ṭhāne sīlaṃ, samādhi, vipassanā, maggo, vaṭṭaṃ, vivaṭṭhaṃ kathitanti evaṃ jānituṃ na sakkā hontī’’ti.


我来翻译这段巴利文：
"在这里"即在这教法中。"愚人"即因无功德实质故为空虚之人。"法"即圣典法。"学习"即学习,诵习和作熟诵而受持,是这样说。以"经"等显示一般说的"法"的自性。因为除了经等九分外没有其他名为法的。因为如是说"彼等诸法"。而这里"义"是这关联的解说,以一般解说或一剩方式说"义"即如实所说义和目的义。因为以闻的一般性显示多种义的语,应知一切处是以一般解说或一剩方式。"不思择"即不把握不观察。因为ikkha字在见和理解中这里只是见的意思,它在把握和眼见中只是把握,而它在观察和遍知二种中只是观察,而它只是思择,不是寻思,这思择即是所说义思择和目的义思择,这里意指此二种,在彼等中"在此处说戒,在此处说定,在此处说慧,我们将圆满它"如是不作所说义思择和"戒是定的因,定是观的因"等目的义思择的意思。"不思择"即不思择的彼等愚人的。"不堪思虑"即思虑即完全观察即慧不适合。因为jhe字在这里只在观察,不在思维和烧尽,而且那只是以智观察,不是以眼观察,或只是所缘随观,不是相随观,所以应知意思是以慧见已喜乐已不能取。因为完全见即思虑。因为连声而脱鼻音为"不堪思虑",也读作"堪思虑",由此显示此义:"因为他们不以慧思择义故彼等诸法不现起,不能如是知在此处说戒、定、观、道、轮回、涅槃"。


Upārambhānisaṃsā cevāti paresaṃ vāde dosāropanānisaṃsā ca hutvā. Bhuso ārambhanañhi paresaṃ vāde dosāropanaṃ upārambho, pariyattiṃ nissāya paravambhananti vuttaṃ hoti. Tathā hesa ‘‘paravajjānupanayanalakkhaṇo’’ti vutto. Iti vādappamokkhānisaṃsā cāti iti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā attano upari parehi āropitassa vādassa niggahassa attato, sakavādato vā pamokkhapayojanā ca hutvā. Iti saddo idamatthe, tena ‘‘pariyāpuṇantī’’ti ettha pariyāpuṇanaṃ parāmasati. Vadanti niggaṇhanti etenāti vādo, doso, pamuccanaṃ, pamuccāpanaṃ vā pamokkho, attano upari āropitassa pamokkho ānisaṃso yesaṃ tathā. Āropitavādo hi ‘‘vādo’’ti vutto yathā ‘‘devena datto datto’’ti. Vādoti vā upavādonindā yathāvuttanayeneva samāso. Idaṃ vuttaṃ hoti – parehi sakavāde dose āropite, nindāya vā āropitāya taṃ dosaṃ, nindaṃ vā evañca evañca mocessāmāti iminā ca kāraṇena pariyāpuṇantīti. Atha vā so so vādo iti vādo iti-saddassa saha vicchāya ta-saddatthe pavattattā. Itivādasa pamokkho yathāvuttanayena, so ānisaṃso yesaṃ tathā, taṃ taṃ vādapamocanānisaṃsā hutvāti attho. Yassa catthāyāti yassa ca sīlādipūraṇassa, maggaphalanibbānabhūtassa vā anupādāvimokkhassa atthāya. Abhedepi bhedavohāro eso yathā ‘‘paṭimāya sarīra’’nti, bhedyabhedakaṃ vā etaṃ yathā ‘‘kathinassatthāya ābhataṃ dussa’’nti. ‘‘Tañcassa attha’’nti hi vuttaṃ. Ca-saddo avadhāraṇe, tena tadatthāya eva pariyāpuṇanaṃ sambhavati, nāññatthāyāti vinicchinoti. Dhammaṃ pariyāpuṇantīti hi jātiācāravasena duvidhāpi kulaputtā ñāyena dhammaṃ pariyāpuṇantīti attho. Tañcassa atthaṃ nānubhontīti assa dhammassa sīlādipūraṇasaṅkhātaṃ, maggaphalanibbānabhūtaṃ vā anupādāvimokkhasaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindantiyeva.

Aparo nayo – yassa upārambhassa, itivādappamokkhassa vā atthāya ye moghapurisā dhammaṃ pariyāpuṇanti, te parehi ‘‘ayamattho na hotī’’ti vutte duggahitattāyeva ‘‘tadatthova hotī’’ti paṭipādanakkhamā na honti, tasmā parassa vāde upārambhaṃ āropetuṃ attano vādaṃ pamocetuñca asakkontāpi taṃ atthaṃ nānubhonti ca na vindantiyevāti evampettha attho daṭṭhabbo. Idhāpi hi ca-saddo avadhāraṇatthova. ‘‘Tesa’’ntiādīsu tesaṃ te dhammā duggahitattā upārambhamānadabbamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattantīti attho. Duggahitāti hi hetugabbhavacanaṃ. Tenāha ‘‘duggahitattā bhikkhave, dhammāna’’nti (ma. ni. 

我来翻译这段巴利文：
"以诽谤为利益"即成为对他人言论寻找过失为利益。因为强烈攻击即在他人言论中寻找过失为诽谤,意思是依学习而诽谤他人。因为如是说它"以引导他人过失为相"。"如是以言论免责为利益"即如是以此学习成为言论免责为利益,即从自身,从自己的论说免除他人加于自己的论难,成为脱离的目的。iti字在此义,以它指称"学习"中的学习。以此论难故为论,即过失,免除或令免除为免责,对自己被加的免责为利益的,如是。因为被加的论说为"论"如"天授的授"。或者论即诽谤即责难如前说方式复合。这是说 - 当他人在自己的论说中加过失,或加责难时,为了"我们将如是如是免除那过失或责难"而以此因缘学习。或者彼彼论即论,因为iti字与分离俱转起于ta字义。如所说方式论的免责,那是他们的利益如是,意思是成为免除彼彼论为利益。"为彼义"即为彼圆满戒等,或为无取解脱即道果涅槃的义。这是在无别中说别的言说如"像的身体",或这是能别所别如"为迦絺那衣而带来的布"。因为说"彼义"。ca字在限定,以它决定只为彼义学习,不为其他义。因为"学习法"意思是以生和行二种的善男子如理学习法。"他们不得彼义"即这些恶取者不得不获彼法的称为圆满戒等或称为无取解脱即道果涅槃的义。
另一解释 - 为了彼诽谤或言论免责的义而愚人学习法,当他人说"此非其义"时因为恶取故不堪使人承认"此即是其义",所以虽然不能在他人论说中加诽谤和免除自己的论说,也不得不获彼义,这里也应如是见义。这里也ca字只是限定义。在"他们"等中,意思是因为彼等诸法恶取故以诽谤、慢、覆、恼、恼害等为因而长夜转向不利益苦。因为"恶取"是含因的语。所以说"诸比丘,因为诸法恶取"。

1.238). Ettha ca kāraṇe phalavohāravasena ‘‘te dhammā ahitāya dukkhāya saṃvattantī’ti vuttaṃ yathā ‘‘ghatamāyu, dadhi bala’’nti. Tathā hi kiñcāpi na te dhammā ahitāya dukkhāya saṃvattanti, tathāpi vuttanayena pariyāpuṇantānaṃ sajjhāyanakāle, vivādakāle ca tammūlakānaṃ upārambhādīnaṃ anekesaṃ akusalānaṃ uppattisambhavato ‘‘te…pe… saṃvattantī’’ti vuccati. Taṃ kissa hetūti ettha nti yathāvuttassatthassa ananubhavanaṃ, tesañca dhammānaṃ ahitāya dukkhāya saṃvattanaṃ parāmasati. Kissāti sāmivacanaṃ hetvatthe, tathā hetūti paccattavacanañca.

Yāpanāti ettha kiriyā pāḷivasena vuttanayena attho veditabbo. Tattha kiriyāpakkhe yā suggahitāti abhedepi bhedavohāro ‘‘cārikaṃ pakkamati, cārikaṃ caramāno’’tiādīsu (dī. ni. 1.254, 300) viya. Tadevatthaṃ vivarati ‘‘sīlakkhandhādī’’tiādinā, ādisaddena cettha samādhivipassanādīnaṃ saṅgaho. Yo hi buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhino āgataṭṭhāne samādhiṃ gabbhaṃ gaṇhāpetvā, vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā, maggaphalānaṃ āgataṭṭhāne ‘‘maggaṃ bhāvessāmi, phalaṃ sacchikarissāmī’’ti uggaṇhāti, tasseva sā pariyatti nissaraṇatthā nāma hoti. Yanti yaṃ pariyattisuggahaṇaṃ. Vuttaṃ alagaddasutte. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi paresaṃ vāde sahadhammena upārambhaṃ āropentānampi sakavādato parehi āropitadosaṃ pariharantānampi dīgharattaṃ hitāya sukhāya saṃvattantīti attho. Tathā hi na kevalaṃ suggahitapariyattiṃ nissāya maggabhāvanāphalasacchikiriyādīniyeva, api tu paravādaniggahasakavādapatiṭṭhāpanānipi ijjhanti. Tathā ca vuttaṃ parinibbānasuttā dīsu ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 

我来翻译这段巴利文：
这里以果的言说方式说因"彼等诸法转向不利益苦"如"酥油寿命,酪乳力量"。因为如是虽然彼等诸法不转向不利益苦,但如是以所说方式学习者在诵习时和诤论时,因为以它为根的诽谤等多种不善生起可能故,说"彼等...等...转向"。"何故如此"这里指涉如所说义的不得,和彼等诸法转向不利益苦。"何"是属格语为因义,如是"因"也是主格语。
"维持"这里应知以行和圣典方式所说义。其中在行分"彼善取"即在无别中说别如"行走游行,正在游行"等中。以"戒蕴等"等开显彼义,这里以等字摄定观等。因为谁学了佛语后在戒出现处圆满戒,在定出现处令入胎定,在观出现处建立观,在道果出现处学习"我将修道,我将证果",只有他的彼学习名为出离义。"彼"即彼学习善取。在蛇喻经中说。"长夜转向利益安乐"意思是在戒等出现处圆满戒等,乃至得阿罗汉后在众中说法,食用因法说而信乐者供养的四资具,以法对他人论说加诽谤,从自论说回避他人加的过失,长夜转向利益安乐。因为如是不只依善取学习而成就修道证果等,也成就破斥他论建立自论。如是在般涅槃经等中说"善破斥已生起的他论以法,将说有神变的法"等。

2.68).

Yaṃpanāti etthāpi vuttanayena duvidhena attho. Dukkhaparijānena pariññātakkhandho. Samudayappahānena pahīnakileso. Paṭividdhārahattaphalatāya paṭividdhākuppo.Akuppanti ca arahattaphalassetaṃ nāma. Satipi hi cattunnaṃ maggānaṃ, catunnañca phalānaṃ avinassanabhāve sattannaṃ sekkhānaṃ sakasakanāmapariccāgena uparūpari nāmantarappattito tesaṃ maggaphalāti ‘‘akuppāmi’’ti na vuccanti. Arahā pana sabbadāpi arahāyeva nāmāti tasseva phalaṃ puggalanāmavasena ‘‘akuppa’’nti vuttaṃ, iminā ca imamatthaṃ dasseti ‘‘khīṇāsavasseva pariyatti bhaṇḍāgārikapariyatti nāmā’’ti. Tassa hi apariññātaṃ, appahīnaṃ abhāvitaṃ, asacchikataṃ vā natthi, tasmā so buddhavacanaṃ pariyāpuṇantopi tantidhārako paveṇīpālako vaṃsānurakkhakova hutvā pariyāpuṇāti, tenevāha ‘‘paveṇīpālanatthāyā’’tiādi. Paveṇī cettha dhammasantati dhammassa avicchedena pavatti. Buddhassa bhagavato vaṃsoti ca yathāvuttapaveṇīyeva.

Nanu ca yadi paveṇīpālanatthāya buddhavacanassa pariyāpuṇanaṃ bhaṇḍāgārikapariyatti, atha kasmā ‘‘khīṇāsavo’’ti visesetvā vuttaṃ. Ekaccassa hi puthujjanassāpi ayaṃ nayo labbhati. Tathā hi ekacco puthujjano bhikkhu chātakabhayādinā ganthadhuresu ekasmiṃ ṭhāne vasitumasakkontesu sayaṃ bhikkhācārena atikilamamāno ‘‘atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmī’’ti pariyāpuṇāti. Tasmā tassāpi pariyatti bhaṇḍāgārikapariyatti nāma kasmā na hotīti? Vuccate – evaṃ santepi hi puthujjanassa pariyatti bhaṇḍāgārikapariyatti nāma na hoti. Kiñcāpi hi puthujjano ‘‘paveṇiṃ pālessāmī’’ti ajjhāsayena pariyāpuṇāti, attano pana bhavakantārato avitiṇṇattā tassa sā pariyatti nissaraṇatthāyeva nāma hoti, tasmā puthujjanassa pariyatti alagaddupamā vā hoti, nissaraṇatthā vā. Sattannaṃ sekkhānaṃ nissaraṇatthāva. Khīṇāsavānaṃ bhaṇḍāgārikapariyattiyevāti veditabbaṃ. Khīṇāsavo hi bhaṇḍāgārika sadisattā ‘‘bhaṇḍāgāriko’’ti vuccati. Yathā hi bhaṇḍāgāriko alaṅkārabhaṇḍaṃ paṭisāmetvā pasādhanakāle tadupiyaṃ alaṅkārabhaṇḍaṃ rañño upanāmetvā taṃ alaṅkaroti, evaṃ khīṇāsavopi dhammaratanabhaṇḍaṃ sampaṭicchitvā mokkhādhigamāya bhabbarūpe sahetuke satte passitvā tadanurūpaṃ dhammadesanaṃ vaḍḍhetvā maggaṅgabojjhaṅgādisaṅkhātena lokuttarena alaṅkārena alaṅkarotīti.


我来 译这段巴利文：
"但彼"这里也如前说二种义。以苦遍知而遍知蕴。以集断而断烦恼。因为已通达阿罗汉果故已通达不动。"不动"即是阿罗汉果的名字。虽然四道四果都有不坏性,但因为七有学以舍自己名字而得上上名字故,彼等道果不说"我不动"。但阿罗汉一切时都只名为阿罗汉,所以依人名说它的果为"不动",以此也显示此义:"只有漏尽者的学习名为宝藏守护者学习"。因为他没有未遍知、未断、未修、未证,所以他学习佛语时也只作持传统、护传承、守血统而学习,所以说"为护传承"等。这里传承即法相续即法不断地流传。世尊佛的血统即如所说传承。
难道不是如果为护传承而学习佛语是宝藏守护者学习,那为何特别说"漏尽者"。因为某些凡夫也得此方式。因为如是某些凡夫比丘,当因饥饿怖等不能住在一处修学经典时,自己以乞食太过疲劳而(想):"甚深的佛语勿灭,我将持传统,我将立血统,我将护传承"而学习。所以为何他的学习也不名为宝藏守护者学习?说 - 虽然如是但凡夫的学习不名为宝藏守护者学习。虽然凡夫以"我将护传承"的意乐而学习,但因为未度自己有爱故,他的彼学习只名为出离义,所以凡夫的学习或是蛇喻或是出离义。七有学只是出离义。应知漏尽者只是宝藏守护者学习。因为漏尽者因与宝藏守护者相似故说为"宝藏守护者"。因为如宝藏守护者收藏装饰品后在装饰时将适合的装饰品献给王而装饰他,如是漏尽者也领受法宝后见到可能有因的有情为得解脱,增长适合的法说,以称为出世间道分觉支等装饰而装饰。


Evaṃ tisso pariyattiyo vibhajitvā idāni tīsupi piṭakesu yathārahaṃ sampattivipattiyo niddhāretvā vibhajanto ‘‘vinaye panā’’tiādimāha. ‘‘Sīlasampadaṃ nissāya tisso vijjā pāpuṇātī’’tiādīsu yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena, kammassakatāñāṇabalena ca saṃkilesamalato visujjhati, pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ, ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampādanato. Satibalena hi pubbenivāsavijjāsiddhi. Sampajaññabalena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubaddhāya dutiyavijjāya siddhi. Vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretarasiddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 

我来翻译这段巴利文：
如是分别三种学习后,现在在三藏中分别适当的成就过失而说"但在律"等。在"依戒成就得三明"等中,因为戒当清净时以念正知力和业所作智力从染污垢而清净,并达圆满,所以戒成就当成就时以近依成就性而现起念力和智力,应知它是三明的近依,因为成就同分因。因为以念力成就宿住明。以正知力在一切事中由于熟习善见所作而成就随结生死智的第二明。因为以无违犯故有断染污而以趣向出离近依性由意乐清净成就第三明。应以干观漏尽者显示戒不依先前已成就的定慧圆满而为漏尽智的近依。"得定如实知"。

5.1071; netti. 40; mi. pa. 14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. ‘‘Yogā ve jāyate bhūrī’’ti (dha. pa. 282) vacanato pubbayogena garuvāsadesabhāsākosallauggahaṇaparipucchādīhi ca paribhāvitā paññāsampadā paṭisambhidāppabhedassa upanissayo. Ettha ca ‘‘sīlasampadaṃ nissāyā’’ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti satipi vijjānaṃ abhiññekadesabhāve sīlasampadāsamudāgatā eva tisso vijjā gahitā, yathā ca paññāsampadāsamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti maggakkhaṇeyeva tāsaṃ paṭiladdhattā. Evaṃ sīlasampadāsamudāgatā tisso vijjā, samādhisampadāsamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ, sammāsambuddhānañca paccekabodhisammāsambodhisamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti.

Tāsaṃyevaca tattha pabhedavacanatoti ettha ‘‘tāsaṃyevā’’ti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattāti. Casaddena samuccinanañca tāsaṃ ettha ekadesavacanaṃ sandhāya vuttaṃ abhiññāpaṭisambhidānampi ekadesānaṃ tattha vuttattā. Dutiye ‘‘tāsaṃyevā’’ti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhattā sutte vibhattāyevāti. Ca-saddena ca paṭisambhidānamekadesavacanaṃ samuccinoti. Tatiye ‘‘tāsañcā’’ti ca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhamme hi tisso vijjā, cha abhiññā, catasso ca paṭisambhidā vuttāyeva. Paṭisambhidānaṃ pana aññattha pabhedavacanābhāvaṃ, tattheva ca sammā vibhattabhāvaṃ dīpetukāmo heṭṭhā vuttanayena avadhāraṇamakatvā ‘‘tatthevā’’ti parivattetvā avadhāraṇaṃ ṭhapeti. ‘‘Abhidhamme pana tisso vijjā, cha abhiññā, catasso ca paṭisambhidā aññe ca sammappadhānādayo guṇavisesā vibhattā. Kiñcāpi vibhattā, visesato pana paññājātikattā catassova paṭisambhidā pāpuṇātīti dassanatthaṃ ‘tāsañca tatthevā’ti avadhāraṇavipallāso kato’’ti vajirabuddhitthero. ‘‘Eva’’ntiādi nigamanaṃ.


我来翻译这段巴利文：
因为说"得定如实知"故定成就是六神通性的近依。因为说"瑜伽生智慧"故慧成就以前修习和依师住、地方、语言、词藏善巧、学习、询问等而修习,是无碍解差别的近依。这里因为说"依戒成就"故,对谁定的显现即一切六神通不成就,以最上区分方式他无定成就,虽然明是神通一分性但只取戒成就生起的三明,如慧成就生起的四无碍解以近依具足者由道而成就因为在道刹那得彼等。如是戒成就生起的三明和定成就生起的六神通以近依具足者由道而成就,应知由得道而得彼等。因为这些圣者的这些殊胜证得如同辟支佛和正等觉佛的辟支菩提和正等菩提证得。
"只彼等在彼中差别说"这里"只彼等"的限定是关于应得的六神通四无碍解在律中无差别说而说。因为在毗兰若品中只分别三明。以和字摄集关于它们在此一分说而说因为在彼中也说神通无碍解的一分。第二"只彼等"的限定是关于四无碍解而作,不是关于三明。因为它们因为摄在六神通中故在经中已分别。以和字摄集无碍解的一分说。第三"和彼等"以和字显示其余的也在彼中有。因为在阿毗达磨中说三明、六神通和四无碍解。为了显示无碍解在其他处无差别说,只在彼处善分别性,不如前说方式作限定而转为"只在彼处"而立限定。金刚觉长老说:"但在阿毗达磨中分别三明、六神通、四无碍解和其他正勤等殊胜功德。虽然分别,但为了显示'因为特别是慧种性故得四无碍解'而作'和彼等只在彼处'的限定颠倒"。"如是"等是结语。


Sukho samphasso etesanti sukhasamphassāni, anuññātāniyeva tādisāni attharaṇapāvuraṇādīni, tesaṃ phassasāmaññato sukho vā samphasso tathā, anuññāto so yesanti anuññātasukhasamphassāni, tādisāni attharaṇapāvuraṇādīni tesaṃ phassena samānatāya. Upādinnakaphasso itthiphasso, methunadhammoyeva. Vuttaṃ ariṭṭhena nāma gaddhabādhipubbena bhikkhunā (ma. ni. 234; pāci. 417). So hi bahussuto dhammakathiko kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhesu antarāyikesu āṇāvītikkamantarāyikaṃ na jānāti, sesantarāyikeyeva jānāti, tasmā so rahogato evaṃ cintesi ‘‘ime agārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti …pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇāni paribhuñjanti, etaṃ sabbampi vaṭṭati, kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti, etepi vaṭṭantiyevā’’ti anavajjena paccayaparibhogarasena sāvajjaṃ kāmaguṇaparibhogarasaṃ saṃsanditvā sachandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thullavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya, sāsapena saddhiṃ sineruno sadisataṃ upasaṃharanto viya ca pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto ‘‘methunadhamme doso natthī’’ti jinacakke pahāramadāsi, tenāha ‘‘tathāha’’ntiādi.

Anatikkamanatthena antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā, saggamokkhānaṃ antarāyakarāti vuttaṃ hoti. Te ca kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Vitthāro ariṭṭhasikkhāpadavaṇṇanādīsu (pāci. aṭṭha. 417) gahetabbo. Ayaṃ panettha padatthasambandho – ye ime dhammā antarāyikā iti bhagavatā vuttā desitā ceva paññattā ca, te dhamme paṭisevato paṭisevantassa yathā yena pakārena te dhammā antarāyāya saggamokkhānaṃ antarāyakaraṇatthaṃ nālaṃ samatthā na honti, tathā tena pakārena ahaṃ bhagavatā desitaṃ dhammaṃ ājānāmīti. Tato dussīlabhāvaṃ pāpuṇātīti tato anavajjasaññibhāvahetuto vītikkamitvā dussīlabhāvaṃ pāpuṇāti.

Cattāro…pe…ādīsūti ettha ādi-saddena –

‘‘Cattārome bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca…pe… ime kho bhikkhave…pe… lokasmi’’nti (a. ni. 4.96) –

Evamādinā puggaladesanāpaṭisaññuttasuttantapāḷiṃ nidasseti. Adhippāyanti ‘‘ayaṃ puggaladesanāvohāravasena, na paramatthato’’ti evaṃ bhagavato adhippāyaṃ. Vuttañhi –

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.

Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.

Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.

我来翻译这段巴利文：
这些有乐触为乐触,即如是所许可的敷具覆具等,由于它们触的共性有乐触如是,对它们许可的为许可乐触,如是敷具覆具等因与彼触相同。已执取触即女触,只是淫法。如鹰护前驴师阿利吒比丘所说。因为他多闻说法,在业、烦恼、异熟、诽谤、犯戒等五种障碍中不知犯戒障碍,只知其余障碍,所以他独处如是思维:"这些在家人享受五欲也成为预流、一来、不还,比丘们也看可意眼识色...乃至...触可意身识触,享用柔软敷具覆具,这一切都可以,为何只有女人的色声香味触不可以,这些也都可以",以无过受用资具味比较有过受用欲味,把有贪欲受用和无贪欲受用当作一个,如与粗线系极细线,如与芥子比较须弥山相似性,生起恶见:"世尊为何像结束大海般以大精进制定第一波罗夷,此中无过",与一切知智相违,阻碍无畏智,在圣道中放置木桩荆棘等,"淫法无过"而击打胜轮,所以说"如是说"等。
以不超越义中障碍,或应得障碍果,或有作障碍性为障碍,即说是天界解脱的障碍作者。它们依业、烦恼、异熟、诽谤、犯戒等为五种。详细应取阿利吒学处注等。这里词义关系是 - 此等法是障碍,如是为世尊所说、所教、所制定,对彼等法受用者如是以彼方式,彼等法不足以作天界解脱的障碍,如是以彼方式我知世尊所说法。从此得恶戒性即从彼无过想因超越而得恶戒性。
"四...等等"这里等字显示 -
"诸比丘,有四种人存在于世间。哪四种?只为自利而行非他利,只为他利而行非自利,不为自利也不为他利而行,为自利也为他利而行...等...诸比丘,此等...等...于世间" -
如是等人说相应经文。意趣即"此是依人说言说,不是胜义"如是世尊的意趣。因为说 -
"正等觉说者中最胜说二谛,
世俗和胜义,无得有第三。
言说记号为谛因世俗,
胜义言说为谛因诸法实。
故对言说善巧世间导师,
说世俗时不生虚妄语。"

1.170; itivu. aṭṭha. 24);

Na hi lokasammutiṃ buddhā bhagavanto vijahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Apica ‘‘hirottappadīpanatthaṃ, kammassakatādīpanattha’’nti (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.1.202; itivu. aṭṭha. 24; kathā. anuṭī. 1) evamādīhipi aṭṭhahi kāraṇehi bhagavā puggalakathaṃ kathetī’’ti evaṃ adhippāyamajānanto. Ayamattho upari āvi bhavissati. Duggahitaṃ gaṇhātīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’ntiādinā (ma. ni. 1.144) duggahitaṃ katvā gaṇhāti, viparītaṃ gaṇhātīti vuttaṃ hoti. Duggahitanti hi bhāvanapuṃsakaniddeso kiriyāyavisesanabhāvena napuṃsakaliṅgena niddisitabbattā. Ayañhi bhāvanapuṃsakapadassa pakati, yadidaṃ napuṃsakaliṅgena niddisitabbattā, bhāvappaṭṭhānatā, sakammākammakiriyānuyogaṃ paccattopayogavacanatā ca. Tena vuttaṃ ‘‘duggahitaṃ katvā’’ti. Yanti duggahitagāhaṃ. Majjhimanikāye mūlapaṇṇāsake mahātaṇhāsaṅkhayasutte (ma. ni. 1.144) tathāvādīnaṃ sādhināmakaṃ kevaṭṭaputtaṃ bhikkhuṃ ārabbha bhagavatā vuttaṃ. Attanā duggahitena dhammenāti pāṭhaseso, micchāsabhāvenāti attho. Atha vā duggahaṇaṃ duggahitaṃ, attanāti ca sāmiatthe karaṇavacanaṃ, vibhattiyantapatirūpakaṃ vā abyayapadaṃ, tasmā attano duggahaṇena viparītagāhenāti attho. Abbhācikkhatīti abbhakkhānaṃ karoti. Attano kusalamūlāni khananto attānaṃ khanati nāma. Tatoti duggahitabhāvahetuto.

Dhammacintanti dhammasabhāvavicāraṃ. Atidhāvantoti ṭhātabbamariyādāyaṃ aṭṭhatvā ‘‘cittuppādamattenapi dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbampi cittaṃ sabhāvadhammārammaṇameva hotī’’ti ca evamādinā atikkamitvā pavattayamāno. Cintetumasakkuṇeyyāni , anaraharūpāni vā acinteyyāni nāma, tāni dassento ‘‘vuttañheta’’ntiādimāha. Tattha acinteyyānīti tesaṃ sabhāvadassanaṃ. Nacintetabbānīti tattha kattabbakiccadassanaṃ. ‘‘Yānī’’tiādi tassa hetudassanaṃ. Yāni cintento ummādassa cittakkhepassa, vighātassa vihesassa ca bhāgī assa, acinteyyāni imāni cattāri na cintetabbāni, imāni vā cattāri acinteyyāni nāma na cintetabbāni, yāni vā…pe… assa, tasmā na cintetabbāni acintetabbabhūtāni imāni cattāri acinteyyāni nāmāti yojanā. Iti-saddena pana –

‘‘Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa bhikkhave jhānavisayo acinteyyo…pe… kammavipāko bhikkhave acinteyyo…pe… lokacintā bhikkhave acinteyyā…pe… imāni…pe… assā’’ti (a. ni. 

我来 译这段巴利文：
因为诸佛世尊不舍世俗,住于世间言说世间语言世间表述而说法。而且"为显示惭愧,为显示业所作等"如是等八种因缘世尊说人论,如是不知意趣。此义将在上面显明。恶取即如"我如是了知世尊所说法,此识流转轮回而无异"等作恶取而取,即说为颠倒取。因为"恶取"是中性状态词,因为应以中性表示为动作修饰语。因为此是中性状态词的自性,即应以中性表示,立于状态,成为有作无作动作结合,主格对格语。所以说"作恶取"。"彼"即恶取执。在中部根本五十经大爱尽经中世尊对如是说的名为娑提的渔夫子比丘所说。"以自己恶取法"是省略读法,意思是以邪性。或者恶取即恶执,而"自己"是具格语表示属格义,或是不变化词似语尾变化,所以意思是以自己恶执即颠倒执。"诽谤"即作诽谤。挖自己善根名为挖自己。"从彼"即从恶取性因。
"法思"即思维法自性。"超越"即不住于应住界限而"以心生起即是布施,心自己即是自己所缘,一切心只缘自性法"等如是超越而行。不能思、不应思的为不可思议,显示它们而说"因为说"等。其中"不可思议"是显示它们的自性。"不应思"是显示其中应作事。"凡"等是显示它的因。应如是结合:凡思维者将成为狂乱、心乱、恼害、伤害的部分,此四不可思议不应思,或此四名为不可思议不应思,或凡...等...的部分,所以不应思,成为不应思的此四名为不可思议。而以iti字 -
"哪四种?诸比丘,诸佛的佛境界不可思议不应思,思维者将成为狂乱恼害的部分。诸比丘,禅修者的禅境界不可思议...等...诸比丘,业报不可思议...等...诸比丘,世间思不可思议...等...此等...等...的部分"。

4.77) –

Caturaṅguttare vuttaṃ acinteyyasuttaṃ ādiṃ katvā sabbaṃ acinteyyabhāvadīpakaṃ pāḷiṃ saṅgaṇhāti. Kāmaṃ acinteyyāni cha asādhāraṇañāṇādīni, tāni pana anussarantassa kusaluppattihetubhāvato cintetabbāni, imāni pana evaṃ na honti aphalabhāvato, tasmā na cintetabbāni. ‘‘Dussīlya…pe… pabheda’’nti iminā vipattiṃ sarūpato dasseti. ‘‘Kathaṃ? Piṭakavasenā’’tiādivacanasambajjhanena pubbāparasambandhaṃ dassento ‘‘evaṃ nānappakārato’’tiādimāha. Pubbāparasambandhavirahitañhi vacanaṃ byākulaṃ. Sotūnañca atthaviññāpakaṃ na hoti, pubbāparaññūnameva ca tathāvicāritavacanaṃ visayo. Yathāha –

‘‘Pubbāparaññū atthaññū, niruttipadakovido;

Suggahītañca gaṇhāti, atthañco’ paparikkhatī’’ti. (theragā. 1031);

Tesanti piṭakānaṃ. Etanti buddhavacanaṃ.

Sīlakkhandhavaggamahāvaggapāthikavaggasaṅkhātehi tīhi vaggehi saṅgaho etesanti tivaggasaṅgahāni. Gāthāya pana yassa nikāyassa suttagaṇanato catuttiṃseva suttantā. Vaggasaṅgahavasena tayo vaggā assa saṅgahassāti tivaggo saṅgaho. Paṭhamo esa nikāyo dīghanikāyoti anulomiko apaccanīko, atthānulomanato atthānulomanāmiko vā, anvatthanāmoti attho. Tattha ‘‘tivaggo saṅgaho’’ti etaṃ ‘‘yassā’’ti antarikepi samāsoyeva hoti, na vākyanti daṭṭhabbaṃ ‘‘navaṃ pana bhikkhunā cīvaralābhenā’’ti (pāci. 368) ettha ‘‘navaṃcīvaralābhenā’’ti padaṃ viya. Tathā hi aṭṭhakathācariyā vaṇṇayanti ‘‘alabbhīti labho, labho eva lābho. Kiṃ alabbhi? Cīvaraṃ. Kīdisaṃ? Navaṃ, iti ‘navacīvaralābhenā’ti vattabbe anunāsikalopaṃ akatvā ‘navaṃcīvaralābhenā’ti vuttaṃ, paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ, tassa nidassana’’nti (pāci. aṭṭha. 368). Idhāpi saddato, atthato ca vākye yuttiyāabhāvato samāsoyeva sambhavati. ‘‘Tivaggo’’ti padañhi ‘‘saṅgaho’’ti ettha yadi karaṇaṃ, evaṃ sati karaṇavacanantameva siyā. Yadi ca padadvayametaṃ tulyādhikaraṇaṃ, tathā ca sati napuṃsakaliṅgameva siyā ‘‘tiloka’’ntiādipadaṃ viya. Tathā ‘‘tivaggo’’ti etassa ‘‘saṅgaho’’ti padamantarena aññatthāsambandho na sambhavati, tattha ca tādisena vākyena sambajjhanaṃ na yuttaṃ, tasmā samānepi padantarantarike saddatthāvirodhabhāvoyeva samāsatākāraṇanti samāso eva yutto. Tayo vaggā assa saṅgahassāti hi tivaggosaṅgaho akārassa okārādesaṃ, okārāgamaṃ vā katvā yathā ‘‘sattāhaparinibbuto, acirapakkanto, māsajāto’’tiādi, assa saṅgahassāti ca saṅgahitassa assa nikāyassāti attho. Apare pana ‘‘tayo vaggā yassāti katvā ‘saṅgaho’ti padena tulyādhikaraṇameva sambhavati, saṅgahoti ca gaṇanā. Ṭīkācariyehi (sārattha. ṭī. 

我来 译这段巴利文：
以增支部四法中所说的不可思议经为首摄一切显示不可思议性的圣典。虽然有六不共智等不可思议,但它们因为随念时成为善生起因故应思,但这些不如是因为无果故,所以不应思。以"恶戒...等...差别"显示过失的自性。说"如何?依藏"等连接语显示前后关系而说"如是种种"等。因为无前后关系的语言混乱。对闻者不能显示义。只有知前后者思维如是语言是境界。如说:
"知前后知义,善巧语词句,
善取所取义,也观察于义。"
"彼等"即诸藏。"此"即佛语。
以称为戒蕴品、大品、波梯迦品三品摄的为三品摄。以偈颂那个部以经数三十四经。依品摄以三品为它摄为三品摄。第一是长部是随顺不相违,或因义随顺名为义随顺,意思是有意义之名。其中"三品摄"这个即使有"彼"在中间也是复合词,不是句子,应知如"新比丘得衣"这里"新衣得"之词。因为如是注师们解释:"不得为得,得即得。什么不得?衣。怎样的?新的,如是在说'新衣得'时不作鼻音脱落说'新衣得',意思是得新衣。而在中间立的二词是助词。比丘即显示由谁得"。这里也因为语言和意义在句子中无理所以只有复合词可能。因为"三品"之词在"摄"这里如果是具格,如是即应只是具格语。如果这二词是同依,如是则应只是中性如"三界"等词。如是"三品"此词离"摄"词与其它义不能关系,而在彼中与如是句子结合不合理,所以即使有词在中间相同也因为语义无违故只复合词合理。因为三品为此摄作三品摄作a变o或加o如"七日般涅槃、刚离去、月生"等,而"为此摄"即为彼被摄之部的意思。其他人则说:"三品为彼而作与'摄'词只可能是同依,摄即计数"。注释师们

1.paṭhamamahāsaṅgītikathāvaṇṇanā) pana ‘tayo vaggā assa saṅgahassā’ti padadvayassa tulyādhikaraṇatāyeva dassitā’’ti vadanti, tadayuttameva saṅkhyāsaṅkhyeyyānaṃ missakattā, apākaṭattā ca.

Atthānulomikattaṃ vibhāvetumāha ‘‘kasmā’’tiādi. Guṇopacārena, taddhitavasena vā dīgha-saddena dīghappamāṇāni suttāniyeva gahitāni , nikāyasaddo ca ruḷhivasena samūhanivāsatthesu vattatīti dasseti ‘‘dīghappamāṇāna’’ntiādinā. Saṅketasiddhattā vacanīyavācakānaṃ payogato tadatthesu tassa saṅketasiddhataṃ ñāpento ‘‘nāha’’ntiādimāha. Ekanikāyampīti ekasamūhampi. Evaṃ cittanti evaṃ vicittaṃ. Yathayidanti yathā ime tiracchānagatā pāṇā. Poṇikā, cikkhallikā ca khattiyā, tesaṃ nivāso ‘‘poṇikanikāyo cikkhallikanikāyo’’ti vuccati. Etthāti nikāyasaddassa samūhanivāsānaṃ vācakabhāve. Sādhakānīti adhippetassatthassa sādhanato udāharaṇāni vuccanti. ‘‘Samānītānī’’ti pāṭhasesena cetassa sambandho, sakkhīni vā yathāvuttanayena sādhakāni. Yañhi niddhāretvā adhippetatthaṃ sādhenti , taṃ ‘‘sakkhī’’ti vadanti. Tathā hi manorathapūraṇiyaṃ vuttaṃ ‘‘pañcagarujātakaṃ (jā. 1.1.132) pana sakkhibhāvatthāya āharitvā kathetabba’’nti (a. ni. aṭṭha. 1.1.5) sāsanatoti sāsanapayogato, sāsane vā. Lokatoti lokiyapayogato, loke vā. Idaṃ pana piṭakattaye na vijjati, tasmā evaṃ vuttanti vadanti. Ettha ca paṭhamamudāharaṇaṃ sāsanato sādhakavacanaṃ, dutiyaṃ lokatoti daṭṭhabbaṃ.

Mūlapariyāya vaggādivasena pañcadasavaggasaṅgahāni. Aḍḍhena dutiyaṃ diyaḍḍhaṃ, tadeva sataṃ, ekasataṃ, paññāsa ca suttānīti vuttaṃ hoti. Yatthāti yasmiṃ nikāye. Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito saṅgahito.

Saṃyujjanti etthāti saṃyuttaṃ, kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāye padaṃ, padasamudāye ca vākyaṃ, vākyasamudāye suttaṃ, suttasamudāye vaggoti samaññā, evaṃ vaggasamudāye saṃyuttasamaññā. Devatāya pucchitena kathitasuttavaggādīnaṃ saṃyuttattā devatāsaṃyuttādibhāvo (saṃ. ni. 

我来翻译这段巴利文：
然而注师们说:"他们只显示'三品为此摄'这两词是同依",那是不合理的,因为数词和所数混合,且不明显。
为显示义随顺性而说"为什么"等。以功德转义或以从格,以长词取长量经,而部词依惯用在聚集住处义中而显示以"长量"等。因为表述和能诠约定成就,说"名"等显示在彼义中彼约定成就。"一部也"即一聚集也。"如是心"即如是种种。"如此"即如这些畜生众生。波尼迦和奇卡利迦刹帝利,他们的住处称为"波尼迦部奇卡利迦部"。"此中"即部词表示聚集住处。"能证"称为因证所说义而为例证。"集合"与此连接有省略读法,或者依所说方式为证明的见证。因为抉择而证明所说义,称为"见证"。因为如是在满足意愿书中说:"而五重生本生为见证性而引来应说"。"从教"即从教用,或在教中。"从俗"即从世俗用,或在世间。而此在三藏中不见,所以如是说。此中第一例证应知是从教的证明语,第二是从俗。
根本法门品等以十五品摄。一个半是第二个一百五十经,即说是一百五十经。"何处"即在何部。"十五品摄"即以十五品摄取摄集。
在此相应即相应,是什么的相应?诸经品的。因为如字集合为词,词集合为句,句集合为经,经集合称为品,如是品集合称为相应。因天神问而说经品等的相应性成为天神相应等性。

1.1), tenāha ‘‘devatāsaṃyuttādivasenā’’tiādi. ‘‘Suttantānaṃ sahassāni satta suttasatāni cā’’ti pāṭhe suttantānaṃ satta sahassāni, satta suttasatāni cāti yojetabbaṃ. ‘‘Satta suttasahassāni, satta suttasatāni cā’’tipi pāṭho. Saṃyuttasaṅgahoti saṃyuttanikāyassa saṅgaho gaṇanā.

Ekekehi aṅgehi uparūpari uttaro adhiko etthāti aṅguttaroti āha ‘‘ekekaaṅgātirekavasenā’’tiādi. Tattha hi ekekato paṭṭhāya yāva ekādasa aṅgāni kathitāni. Aṅganti ca dhammakoṭṭhāso.

Pubbeti suttantapiṭakaniddese. Vuttameva pakārantarena saṅkhipitvā avisesetvā dassetuṃ ‘‘ṭhapetvā’’tiādi vuttaṃ. ‘‘Sakalaṃ vinayapiṭaka’’ntiādinā vuttameva hi iminā pakārantarena saṅkhipitvā dasseti. Apica yathāvuttato avasiṭṭhaṃ yaṃ kiñci bhagavatā dinnanaye ṭhatvā desitaṃ, bhagavatā ca anumoditaṃ nettipeṭakopadesādikaṃ, taṃ sabbampi ettheva pariyāpannanti anavasesapariyādānavasena dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Siddhepi hi sati ārambho atthantaraviññāpanāya vā hoti, niyamāya vāti. Ettha ca yathā ‘‘dīghappamāṇāna’’ntiādi vuttaṃ, evaṃ ‘‘khuddakappamāṇāna’’ntiādimavatvā sarūpasseva kathanaṃ vinayābhidhammādīnaṃ dīghappamāṇānampi tadantogadhatāyāti daṭṭhabbaṃ, tena ca viññāyati ‘‘na sabbattha khuddakapariyāpannesu tassa anvatthasamaññatā, dīghanikāyādisabhāvaviparītabhāvasāmaññena pana katthaci tabbohāratā’’ti. Tadaññanti tehi catūhi nikāyehi aññaṃ, avasesanti attho.

Navappabhedanti ettha kathaṃ panetaṃ navappabhedaṃ hoti. Tathā hi navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīni siyuṃ, atha suttasabhāvāneva geyyaṅgādīni, evaṃ sati suttanti visuṃ suttaṅgameva na siyā, evaṃ sante aṭṭhaṅgaṃ sāsananti āpajjati. Apica ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti (dī. ni. aṭṭha., pārā. aṭṭha. paṭhamamahāsaṅgītikathā) aṭṭhakathāyaṃ vuttaṃ. Suttañca nāma sagāthakaṃ vā siyā, niggāthakaṃ vā, tasmā aṅgadvayeneva tadubhayaṃ saṅgahitanti tadubhayavinimuttaṃ suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, athāpi kathañci visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya. Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato. (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathā);

Yathāvuttassa dosassa, natthi etthāvagāhaṇaṃ;

Tasmā asaṅkaraṃyeva, navaṅgaṃ satthusāsanaṃ. (sārattha. ṭī. 

我来 译这段巴利文：
所以说"依天神相应等"等。在"经七千七百"读法中应结合为经七千和七百。也有"七千经,七百经"的读法。相应摄即相应部的摄集计数。
以一一支上上更高此中为增支,所以说"以一一支增加"等。因为其中从一一开始直到十一支说。支即法分。
"前"即在经藏说明中。说"除"等为不分别而以另一方式总括显示已说。因为以"整个律藏"等以此另一方式总括显示已说。而且应知如是说也为显示依遍摄无余,即如所说残余任何依世尊所给方法而说,为世尊所随喜的导论藏指示等,一切也摄在此中。因为即使已成就,开始也是为了显示另义,或为限定。此中如说"长量"等,不说"小量"等而说自性,应知律阿毗达磨等虽是长量也摄入其中,由此可知"不是在一切小部所摄中它是有意义之名,但在某处由与长部等自性相违性共同而有彼言说"。"彼余"即与彼四部不同,意思是余下。
"九分"此中如何是九分。因为应以九支确立无彼此混杂,如是则歌颂支等应不是经性,或者歌颂支等即是经性,如是则经不应另外是经支,如是则成为八支教。而且在注中说:"有偈经为歌,无偈经为论"。而所谓经可能是有偈或无偈,所以以二支摄彼二者,则离彼二者的经无优陀那等特殊名,什么会是经支,或者如何另外是经支,吉祥经等由于无偈如法句等不应摄入经支。或由于有偈应摄入歌颂支如有偈品。如是在二分别等中有偈处?说 -
经为总说规,其余为别规;
有因已确立,与他非从他。
如所说过患,此中无陷入;
所以无混杂,导师教九支。;

1.paṭhamamahāsaṅgītikathā);

Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tathā hi ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ, (pāci. aṭṭha. 655, 1242) sāvatthiyā suttavibhaṅge, (cūḷava. 456) sakavāde pañca suttasatānī’’tiādi (dha. sa. aṭṭha. nidānakathā) vacanato vinayābhidhammapariyatti visesesupi suttavohāro dissati. Teneva ca āyasmā mahākaccāyano nettiyaṃ āha ‘‘navavidhasuttantapariyeṭṭhī’’ti (netti. saṅgahavāravaṇṇanā) tattha hi suttādivasena navaṅgassa sāsanassa pariyeṭṭhi pariyesanā atthavicāraṇā ‘‘navavidha suttantapariyeṭṭhī’’ti vuttā. Tadekadesesu pana pare geyyādayo sanimittā visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti, gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi ‘‘byākaraṇa’’nti vuccati, byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati geyyādisaññānaṃ anokāsabhāvato. Saokāsavidhito hi anokāsavidhi balavā. Apica ‘‘gāthāvirahe satī’’ti visesitattā. Yathādhippetassa hi atthassa anadhippetato byavacchedakaṃ visesanaṃ. Tathā hi dhammapadādīsu kevalagāthābandhesu, sagāthakattepi somanassañāṇamayikagāthāpaṭisaññuttesu, ‘‘vuttaṃ heta’’ntiādivacana sambandhesu, abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttaka abbhutadhammasaññā patiṭṭhitā. Ettha hi satipi saññāntaranimittayoge anokāsasaññānaṃ balavabhāveneva gāthādisaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā patiṭṭhitā, satipi pañhāvissajjanabhāve , sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitā, evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo, yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgameva visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca evaṃ santepi sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti tadubhayavinimuttassa suttassa abhāvato visuṃ suttaṅgameva na siyāti codanā tadavatthā evāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti.


我来翻译这段巴利文：
因为一切佛语都是经,这是总说规定。因为如"彼世尊之经所来经所摄那么多,在舍卫城的经分别,自说中五百经"等语,在律和阿毗达磨学特殊中也见经的言说。所以具寿大迦旃延在导论中说"九种经寻求",因为此中依经等九支教的寻求探求义考察说为"九种经寻求"。而在彼一分中,其余歌等以彼彼因相确立为有因的别规。因为如是有偈是歌的彼性因相。因为在世间也称有偈的散文著作为"歌",而在无偈时作问而答的状态是论的彼性因相。因为问答称为"解说",解说即论。如是则有偈等也依问而答方式转起成为论性?不成,因为歌等名无机会。因为有机会规定胜过无机会规定。而且因为特别说"在无偈时"。因为特征是遮除非所欲义的所欲义。因为如是在法句等纯偈集,虽有偈在由喜智所成偈相应,在"此已说"等语相连,在希有法相应等经特殊中,依次确立偈、优陀那、如是语、希有法名。因为此中虽有与其他名因相结合,由无机会名胜故确立偈等名,如是虽有偈集性,在显示世尊过去生行威力中确立本生名,虽有问答性和有偈性,在某些经中因得智而确立吠陀罗名,如是以彼彼有偈等因相在彼彼经特殊中确立歌等名,所以其余歌等是经支以外的别规,而此中离歌支等因相者,由舍特殊名而以总名转起故即是经支。然而如是即使如此,有偈经为歌,无偈经为论,由离彼二者的经不存在故不应另外有经支,此诘问仍如是耶?不如是因已清净。因为前已清净在无偈时作问而答的状态是论的彼性因相。


Yañca vuttaṃ ‘‘gāthābhāvato maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā’’ti, tampi na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena saññitāni, atha kho suttabhāveneva. Teneva hi akathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yañca pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho vā siyā’’ti, tampi natthi. Kasmāti ce? Yasmā sahatāññena, tasmā. Sahabhāvo hi nāma attato aññena hoti. Saha gāthāhīti ca sagāthakaṃ, na ca maṅgalasuttādīsu gāthāvinimutto koci suttapadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya, nanu ca gāthāsamudāyo tadekadesāhi gāthāhi añño hoti, yassa vasena ‘‘saha gāthāhī’’ti sakkā vattunti? Taṃ na. Na hi avayavavinimutto samudāyo nāma koci atthi, yo tadekadesehi saha bhaveyya. Katthaci pana ‘‘dīghasuttaṅkitassā’’tiādīsu samudāyekadesānaṃ vibhāgavacanaṃ vohāramattaṃ pati pariyāyavacanameva, ayañca nippariyāyena pabhedavibhāgadassanakathāti . Yampi vuttaṃ ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tampi na, aññato. Aññāyeva hi tā gāthā jātakādipariyāpannattā. Tādisāyeva hi kāraṇānurūpena tattha desitā, ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādinavaṅgānaṃ aññamaññasaṅkarābhāvo veditabboti.

Idāni etāni navaṅgāni vibhajitvā dassento ‘‘tatthā’’tiādimāha. Niddeso nāma suttanipāte –

‘‘Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchatī’’tiādinā. (su. ni. 772); –

Āgatassa aṭṭhakavaggassa;

‘‘Kenassu nivuto loko, (iccāyasmā ajito);

Kenassu na pakāsati;

Kissābhilepanaṃ brūsi,

Kiṃsu tassa mahabbhaya’’ntiādinā. (su. ni. 1038); –

Āgatassa pārāyanavaggassa;

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,

Aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ,

Eko care khaggavisāṇakappo’’tiādinā. (su. ni. 35); –

Āgatassa khaggavisāṇasuttassa ca atthavibhāgavasena satthukappena āyasmatā dhammasenāpatisāriputtattherena kato niddeso, yo ‘‘mahāniddeso, cūḷaniddeso’’ti vuccati. Evamidha niddesassa suttaṅgasaṅgaho bhadantabuddhadhosācariyena dassito, tathā aññatthāpi vinayaṭṭhakathādīsu , ācariyadhammapālattherenāpi nettippakaraṇaṭṭhakathāyaṃ. Apare pana niddesassa gāthāveyyākaraṇaṅgesu dvīsu saṅgahaṃ vadanti. Vuttañhetaṃ niddesaṭṭhakathāyaṃ upasenattherena –

‘‘So panesa vinayapiṭakaṃ…pe… abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpanno, dīghanikāyo…pe… khuddakanikāyoti pañcasu nikāyesu khuddakamahānikāyapariyāpanno, suttaṃ…pe… vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthaṅgaveyyākaraṇaṅgadvayasaṅgahito’’ti (mahāni. aṭṭha. ganthārambhakathā).


我来 译这段巴利文：
所说"由无偈故吉祥经等不应摄入经支",那也不是,因为已确立。因为吉祥经等经性已确立。因为它们不像法句佛种等以偈性为名,而是以经性。所以在注中作"名为经"的名取。而所说"由有偈故应摄入歌支",那也没有。若问为什么?因为与他,所以。因为所谓俱有是与自己以外。与偈即有偈,而在吉祥经等中无离偈的任何经分,可说"与偈"。然而偈集与彼一分偈不同,依彼可说"与偈"?那不是。因为没有离部分的任何集合,会与彼一分俱有。而在某处如"以长经标记"等中,集合一分的区分语只是对言说的方便说,而此是无方便的差别区分显示之说。所说"在二分别等中有偈处应摄入歌支",那也不是,从他。因为彼等偈由摄入本生等而成为他。因为如是依因缘而在彼处说,所以由彼等二分别等不成歌支性。如是应知经等九支无彼此混杂。
现在分别显示此九支而说"其中"等。所谓注释即在经集中 -
"欲求欲者,若彼成就,
实为意喜,得所欲者。" -
所来八品;
"以何覆世间,(如是具寿阿耆多)
以何不显现,
说何为涂着,
何为彼大畏?" -
所来彼岸品;
"对一切众生舍杖,
不害彼等任何一,
不求子何况同伴,
如犀独行独觉。" -
所来独角经等,依义分别以似师之具寿法将军舍利弗上座所作注释,称为"大义释、小义释"。如是此中长老觉音阿阇黎显示义释摄入经支,如是在其它处律注等中,阿阇黎法护上座也在导论注中。其他人则说义释摄入偈论二支。因为优波西那上座在义释注中说 -
"彼即在律藏...等...阿毗达磨藏三藏中摄入经藏,在长部...等...小部五部中摄入小大部,在经...等...吠陀罗九种师教支中随应摄入偈支论支二支。"


Ettha tāva katthaci pucchāvissajjanasabbhāvato niddesekadesassa veyyākaraṇaṅgasaṅgaho yujjatu, agāthābhāvato gāthaṅgasaṅgaho kathaṃ yujjeyyāti vīmaṃsitabbametaṃ. Dhammāpadādīnaṃ viya hi kevalaṃ gāthābandhabhāvo gāthaṅgassa tabbhāvanimittaṃ. Dhammapadādīsu hi kevalaṃ gāthābandhesu gāthāsamaññā patiṭṭhitā, niddese ca na koci kevalo gāthābandappadeso upalabbhati. Sammāsambuddhena bhāsitānaṃyeva hi aṭṭhakavaggādisaṅgahitānaṃ gāthānaṃ niddesamattaṃ dhammasenāpatinā kataṃ. Atthavibhajanatthaṃ ānītāpi hi tā aṭṭhakavaggādisaṅgahitā niddisitabbā mūlagāthāyo suttanipātapariyāpannattā aññāyevāti na niddesasaṅkhyaṃ gacchanti ubhatovibhaṅgādīsu āgatāpi taṃ vohāramalabhamānā jātakādipariyāpannā gāthāyo viya, tasmā kāraṇantaramettha gavesitabbaṃ, yuttataraṃ vā gahetabbaṃ.

Nālakasuttaṃ nāma dhammacakkappavattita divasato sattame divase nālakattherassa ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 706) bhagavatā bhāsitaṃ moneyya paṭipadāparidīpakaṃ suttaṃ. Tuvaṭṭakasuttaṃ nāma mahāsamayasuttantadesanāya sannipatitesu devesu ‘‘kā nu kho arahattappattiyā paṭipattī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ nimmitabuddhena attānaṃ pucchāpetvā ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922) bhagavatā bhāsitaṃ suttaṃ. Evamidha suttanipāte āgatānaṃ maṅgalasuttādīnaṃ suttaṅgasaṅgaho dassito, tattheva āgatānaṃ asuttanāmikānaṃ suddhikagāthānaṃ gāthaṅgasaṅgahañca dassayissati, evaṃ sati suttanipātaṭṭhakathārambhe –

‘‘Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;

Kasmā suttanipātoti, saṅkhamesa gatoti ce’’ti. (su. ni. aṭṭha. 1.ganthārambhakathā); –

Sakalassāpi suttanipātassa geyyaveyyākaraṇaṅgasaṅgaho kasmā coditoti? Nāyaṃ virodho. Kevalañhi tattha codakena sagāthakattaṃ, katthaci pucchāvissajjanattañca gahetvā codanāmattaṃ kataṃ, aññathā suttanipāte niggāthakassa suttasseva abhāvato veyyākaraṇaṅgasaṅgaho na codetabbo siyā, tasmā codakassa vacanametaṃ appamāṇanti idha, aññāsu ca vinayaṭṭhakathādīsu vuttanayeneva tassa suttaṅgagāthaṅgasaṅgaho dassitoti. Suttanti cuṇṇiyasuttaṃ. Visesenāti rāsibhāvena ṭhitaṃ sandhāyāha. Sagāthāvaggo geyyanti sambandho.

‘‘Aṭṭhahi aṅgehi asaṅgahitaṃ nāma paṭisambhidādī’’ti tīsupi kira gaṇṭhipadesu vuttaṃ. Apare pana paṭisambhidāmaggassa geyyaveyyākaraṇaṅgadvayasaṅgahaṃ vadanti. Vuttañhetaṃ tadaṭṭhakathāyaṃ ‘‘navasu satthusāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahita’’nti (paṭi. ma. aṭṭha. 1.ganthārambhakathā), etthāpi geyyaṅgasaṅgahitabhāvo vuttanayena vīmaṃsitabbo. No suttanāmikāti asuttanāmikā saṅgītikāle suttasamaññāya apaññātā. ‘‘Suddhikagāthā nāma vatthugāthā’’ti tīsupi kira gaṇṭhipadesu vuttaṃ, vatthugāthāti ca pārāyanavaggassa nidānamāropentena āyasmatā ānandattherena saṅgītikāle vuttā chappaññāsa gāthāyo, nālakasuttassa nidānamāropentena teneva tadā vuttā vīsatimattā gāthāyo ca vuccanti. Suttanipātaṭṭhakathāyaṃ (su. ni. aṭṭha. 

我来翻译这段巴利文：
此中首先,由于在某处有问答存在,义释一分摄入论支是合理的,但由无偈摄入偈支如何合理,这应考察。因为如法句等纯偈集性是偈支的彼性因相。因为在法句等纯偈集中确立偈名,而在义释中不得任何纯偈集处。因为只是法将军对正等觉者所说摄入八品等的诸偈作义释。因为为分别义而引来的彼等八品等所摄应注释的根本偈,由摄入经集故成为他,不入义释之数,如在二分别等中所来但不得彼言说摄入本生等的诸偈,所以此中应寻求其他因,或应取更合理的。
所谓那罗迦经即转法轮日后第七日对那罗迦上座"我将教你寂默"等世尊所说显示寂默行道的经。所谓都瓦塔迦经即在大会经说时集会的诸天中有些天人生起"何为得阿罗汉的行道"之心,为显示彼义世尊令化佛问自己而"分别戏论根"等所说之经。如是此中显示在经集中所来吉祥经等摄入经支,也将显示在彼处所来非经名的纯偈摄入偈支。如是则在经集注开始中 -
"偈百所满溢,有歌说标记,
何故称经集,此达如是名?" -
为何诘问整个经集摄入歌论支?此非相违。因为彼处诘问者只取有偈性、在某处问答性而作诘问而已,否则由于经集中无无偈经故不应诘问摄入论支,所以诘问者此语不是量,此中依此及其它律注等中所说方式显示彼摄入经支偈支。经即散文经。特别即依积集状态而说。有偈品即歌的关系。
"不为八支所摄名为无碍解等",据说在三疏中如是说。其他人则说无碍解道摄入歌论二支。因为在彼注中说"在九种师教支中随应摄入歌论二支",此中摄入歌支性也应依所说方式考察。"非经名"即无经名在结集时不知经名。"纯偈名为事偈",据说在三疏中如是说,事偈即结集时具寿阿难上座说彼岸品序时所说五十六偈,和彼时他说那罗迦经序时所说约二十偈。在经集注中;

2.685) pana ‘‘parinibbute bhagavati saṅgītiṃ karontenāyasmatā mahākassapena tameva moneyyapaṭipadaṃ puṭṭho āyasmā ānando yena, yadā ca samādapito nālakatthero bhagavantaṃ pucchi, taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo ‘ānandajāte’tiādikā (su. ni. 684) vīsati vatthugāthāyo vatvā vissajjesi, taṃ sabbampi ‘nālakasutta’’nti vuccatī’’ti āgatattā nālakasuttassa vatthugāthāyo nālakasuttaggahaṇeneva gahitāti pārāyanavaggassa vatthugāthāyo idha suddhikagāthāti gahetabbaṃ. Tattheva ca pārāyanavagge ajitamāṇavakādīnaṃ soḷasannaṃ brāhmaṇānaṃ pucchāgāthā, bhagavato vissajjanagāthā ca pāḷiyaṃ suttanāmena avatvā ‘ajitamāṇavakapucchā, tissametteyyamāṇavakapucchā’’tiādinā (su. ni. 1038) āgatattā, cuṇṇiyaganthe hi asammissattā ca ‘‘no suttanāmikā suddhikagāthā nāmā’’ti vattuṃ vaṭṭati.

‘‘Somanassañāṇamayikagāthāpaṭisaṃyuttā’’ti etena udānaṭṭhena udānanti anvatthasaññataṃ dasseti (udā. aṭṭha. ganthārambhakathā) kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ ‘‘avasesako’’ti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ ‘‘mahogho’ti vuccati, evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ antohadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso ‘‘udāna’’nti vuccati (udā. aṭṭha. ganthārambhakathā) ‘‘uda mode kīḷāyañcā’’ti hi akkharacintakā vadanti, idañca yebhuyyena vuttaṃ dhammasaṃvegavasena uditassāpi ‘‘sace bhāyatha dukkhassā’’tiādiudānassa (udā. 44) udānapāḷiyaṃ āgatattā, tathā‘‘gāthāpaṭisaṃyuttā’’ti idampi yebhuyyeneva ‘‘atthi bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo’’tiādikassa (udā. 71) cuṇṇiyavākyavasena uditassāpi tattha āgatattā. Nanu ca udānaṃ nāma pītisomanassasamuṭṭāpito, dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho gāthābandhavasena, cuṇṇiyavākyavasena ca pavatto udāhāro, tathā ceva sabbattha āgataṃ, idha kasmā ‘‘bhikkhave’’ti āmantanaṃ vuttanti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ eva, na paṭiggāhakakaraṇatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassena udānaṃ udānento ‘‘ayaṃ nibbānadhammo kathamapaccayo upalabbhatī’’ti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya tesaṃ tamatthaṃ ñāpetukāmena ‘‘tadāyatana’’nti vuttaṃ, na pana ekantato te paṭiggāhake katvāti veditabbanti.


我来翻译这段巴利文：
但在经集注中因来"世尊般涅槃时具寿大迦叶作结集时,以彼寂默行道问具寿阿难,那罗迦上座何时被劝导问世尊,欲显示一切明了而说'阿难生'等二十事偈而答,一切称为'那罗迦经'"故,那罗迦经的事偈以那罗迦经摄取而取,所以此中应取彼岸品的事偈为纯偈。且在彼处彼岸品中阿耆多学童等十六婆罗门的问偈和世尊的答偈,在圣典中不说经名而以"阿耆多学童问、帝须弥勒学童问"等而来,且与散文著作不混故,说"无经名称为纯偈"是合适的。
"与喜智所成偈相应"以此显示以优陀那义优陀那是有意义之名。什么是所谓优陀那?由喜悦力生起的发语。因为如油等可量物不能取量,流溢而去,称为"余流"。水不能取池,漫溢而去,称为"大流",如是由喜悦力生起的寻思广大内心不能持,彼过多而内不住外由语门出的不期待领受者的特殊发语称为"优陀那"。因为分析字者说"uda在欢喜游戏",而此多分说由法悚惧而起的"若怖畏苦"等优陀那在优陀那圣典中来故,如是"与偈相应"此也多分由"诸比丘,有彼处,此处无地无水"等依散句方式而起在彼处来故。然而所谓优陀那是由喜悦生起或由法悚惧生起的不期待法领受者依偈集方式和散句方式转起的发语,如是在一切处都来,此中为何说"诸比丘"之呼?只为使彼等比丘了解,非为作领受者。因为世尊说与涅槃相应法,以随念涅槃功德生起喜悦而说优陀那时,知彼等比丘"此涅槃法如何无缘得"的心寻,欲使彼等知彼义而说"彼处",但应知不是一向作彼等为领受者。


Tayidaṃ sabbaññubuddhabhāsitaṃ paccekabuddhabhāsitaṃ sāvakabhāsitanti tibbidhaṃ hoti. Tattha paccekabuddhabhāsitaṃ –

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,

Aviheṭhayaṃ aññatarampi tesa’’nti. ādinā (su. ni. 35) –

Khaggavisāṇasutte āgataṃ. Sāvakabhāsitampi –

‘‘Sabbo rāgo pahīno me,

Sabbo doso samūhato;

Sabbo me vihato moho,

Sītibhūtosmi nibbuto’’ti. ādinā (theragā. 79) –

Theragāthāsu,

‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā’’ti. (therīgā. 15); –

Therīgāthāsu ca āgataṃ. Aññānipi sakkādīhi devehi bhāsitāni ‘‘aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita’’ntiādīni (udā. 27). Soṇadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni ‘‘namo tassa bhagavato’’tiādīni (dī. ni. 2.371; ma. ni. 1.290; 2.290, 357; saṃ. ni. 1187; 2.38; a. ni. 5.194) tisso saṅgītiyo āruḷhāni udānāni santi eva, tāni sabbānipi idha na adhippetāni. Yaṃ pana sammāsambuddhena sāmaṃ āhaccabhāsitaṃ jinavacanabhūtaṃ, tadeva dhammasaṅgāhakehi ‘‘udāna’’nti saṅgītaṃ, tadeva ca sandhāya bhagavatā pariyattidhammaṃ navadhā vibhajitvā uddisantena ‘‘udāna’’nti vuttaṃ. Yā pana ‘‘anekajātisaṃsāra’’ntiādikā (dha. pa. 153) gāthā bhagavatā bodhimūle udānavasena pavattitā, anekasatasahassānaṃ sammāsambuddhānaṃ udānabhūtā ca, tā aparabhāge dhammabhaṇḍāgārikassa bhagavatā desitattā dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgahitā, yañca ‘‘aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño’’ti (saṃ. ni. 5.1081; mahāva. 17; paṭi. ma. 2.30) udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ ‘‘ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya’’ntiādivacanaṃ (ma. ni. 1.225) viya dhammacakkappavattanasuttantadesanāpariyosāne attanāpi adhigatadhammekadesassa yathādesitassa ariyamaggassa sabbapaṭhamaṃ sāvakesu therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetutaṃ pītisomanassajanitaṃ udāhāramattaṃ, na pana ‘‘yadā have pātubhavanti dhammā’’tiādivacanaṃ viya (mahāva. 1; udā. 1) pavattiyā, nivattiyā vā pakāsananti dhammasaṅgāhakehi udānapāḷiyaṃ na saṅgītanti daṭṭhabbaṃ. Udānapāḷiyaṃ pana aṭṭhasu vaggesu dasa dasa katvā asītiyeva suttantā saṅgītā. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ –

‘‘Asītiyeva suttantā, vaggā aṭṭha samāsato’’ti. (Udā. aṭṭha. ganthārambhakathā).

Idha pana ‘‘dveasīti suttantā’’ti vuttaṃ, taṃ udānapāḷiyā na sameti, tasmā ‘‘asīti suttantā’’ti pāṭhena bhavitabbaṃ. Apica na kevalaṃ idheva, atha kho aññāsupi (vi. aṭṭha. 

我来翻译这段巴利文：
此由正等觉者所说、独觉所说、声闻所说而成三种。其中独觉所说 -
"对一切众生舍杖,
不害彼等任何一" - 等
在独角经中来。声闻所说也 -
"我断尽一切贪,
一切嗔已除灭;
我已破一切痴,
清凉我已寂灭" - 等
在长老偈中,
"我以身已防护,以语及以意;
连根拔除爱,清凉我已寂" -
在长老尼偈中来。也有其他由帝释等诸天所说"啊施为最上施,善立于迦叶"等。由索那檀荼婆罗门等人所说"礼彼世尊"等,结集于三次结集的优陀那也都有,一切彼等此处都非所说。但是正等觉者自己亲口所说成为胜者语,彼为法结集者结集为"优陀那",且依彼而世尊分九种教法时说"优陀那"。而"多生轮回"等偈世尊在菩提树下以优陀那方式转起,也是无数百千正等觉者的优陀那,彼等后来因世尊对法藏护者说故,法结集者不摄入优陀那圣典而摄入法句。而"尊者憍陈如已知,尊者憍陈如已知"此优陀那语能令十千世界天人宣告的广大声音由世尊说,彼也如在初证菩提时对一切比丘正行省察因缘的"诸比丘某时实令我满意"等语,在转法轮经说结束时由自己所证法分如所说圣道为长老最初在诸声闻中证得而省察自己精进有果的因缘生喜悦的发语而已,非如"当实诸法现"等语显示转起或还灭,故为法结集者不结集在优陀那圣典中应知。而在优陀那圣典中八品各十成八十经结集。因为如是在彼注中说 -
"八十经总摄,品数有八品。"
但此中说"八十二经",彼与优陀那圣典不合,所以应以"八十经"读法。而且不只在此处,也在其他;;

1.paṭhamamahāsaṅgītikathā) vinayābhidhammaṭṭhakathāsu (dha. saṃ. nidānakathā) tathāyeva vuttattā ‘‘appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotī’’ti pariyāyena anekaṃsena vuttaṃ siyā. Yathā vā tathā vā anumānena gaṇanameva hi tattha tattha ūnādhikasaṅkhyā, itarathā tāyeva na siyuntipi vadanti, pacchā pamādalekhavacanaṃ vā etaṃ.

Vuttañhetaṃ bhagavatātiādinayappavattāti ettha ādisaddena ‘‘vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ. Ekadhammaṃ bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’’ti (itivu. 1) evamādinā ekadukatikacatukkanipātavasena vuttaṃ dvādasuttarasatasuttasamūhaṃ saṅgaṇhāti. Tathā hi itivuttakapāḷiyameva udānagāthāhi dvādasuttarasatasuttāni gaṇetvā saṅgītāni, tadaṭṭhakathāyampi (itivu. aṭṭha. nidānavaṇṇanā) tathāyeva vuttaṃ. Tasmā ‘‘dvādasuttarasatasuttantā’’ icceva pāṭhena bhavitabbaṃ, yathāvuttanayena vā anekaṃsato vuttantipi vattuṃ sakkā, tathāpi īdise ṭhāne pamāṇaṃ dassentena yāthāvatova niyametvā dassetabbanti ‘‘dasuttarasatasuttantā’’ti idaṃ pacchā pamādalekhamevāti gahetabbanti vadanti. Iti evaṃ bhagavatā vuttaṃ itivuttaṃ. Itivuttanti saṅgītaṃ itivuttakaṃ. Ruḷhināmaṃ vā etaṃ yathā ‘‘yevāpanakaṃ, natumhākavaggo’’ti, vuttañhetaṃ bhagavatā, vuttamarahatāti me sutanti nidānavacanena saṅgītaṃ yathāvuttasuttasamūhaṃ.

Jātaṃ bhūtaṃ purāvutthaṃ bhagavato pubbacaritaṃ kāyati katheti pakāseti etenāti jātakaṃ, taṃ pana imānīti dassetuṃ ‘‘apaṇṇakajātakādīnī’’tiādimāha. Tattha ‘‘paññāsādhikāni pañcajātakasatānī’’ti idaṃ appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā anekaṃsena, vohārasukhatāmattena ca vuttaṃ. Ekaṃsato hi sattacattālīsādhikāniyeva yathāvuttagaṇanato tīhi ūnattā. Tathā hi ekanipāte paññāsasataṃ, dukanipāte sataṃ, tikanipāte paññāsa, tathā catukkanipāte, pañcakanipāte pañcavīsa, chakkanipāte vīsa, sattanipāte ekavīsa, aṭṭhanipāte dasa, navanipāte dvādasa, dasanipāte soḷasa, ekādasanipāte nava, dvādasanipāte dasa, tathā terasanipāte, pakiṇṇakanipāte terasa, vīsatinipāte cuddasa, tiṃsanipāte dasa, cattālīsanipāte pañca, paṇṇāsanipāte tīṇi, saṭṭhinipāte dve, tathā sattatinipāte, asītinipāte pañca, mahānipāte dasāti sattacattālīsādhikāneva pañca jātakasatāni saṅgītānīti.

Abbhuto dhammo sabhāvo vutto yatthāti abbhutadhammaṃ, taṃ panidanti āha ‘‘cattārome’’tiādi. Ādisaddena cettha –

‘‘Cattārome bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti, atittāva bhikkhave bhikkhuparisā hoti, atha ānando tuṇhī bhavati. Sace bhikkhave, bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikā – parisā…pe… tuṇhī bhavati. Ime kho bhikkhave…pe… ānande’’ti (a. ni. 4.129) –

Evamādinayappavattaṃ tattha tattha bhāsitaṃ sabbampi acchariyabbhutadhammapaṭisaṃyuttaṃ suttantaṃ saṅgaṇhāti.

Cūḷavedallādīsu (ma. ni. 

我来翻译这段巴利文：
在律阿毗达磨注中也如是说故,"少量不足或超过不入计数"以方便说非一向。或如何以推测计数在彼处彼处数量不足超过,否则即不会是彼等,也说或此是后来错写之语。
"如是世尊说"等方式转起,此中以"等"字摄取"如是世尊说,我闻阿罗汉说。诸比丘,舍一法,我为汝等作证不还。何为一法?诸比丘,舍贪一法,我为汝等作证不还"等依一法、二法、三法、四法品说的一百十二经集。因为如是在如是语圣典中以优陀那偈计数结集一百十二经,在彼注中也如是说。所以应以"一百十二经"读法,或可说如所说方式非一向说,然而在如是处显示量应如实限定显示,故说"一百十经"此是后来错写应取。如是世尊所说为如是语,结集如是语为如是语集。或此是通用名如"yevāpanakaṃ, natumhākavaggo",以"如是世尊说,我闻阿罗汉说"序语结集如所说经集。
以此说示显示生、已有、前所住的世尊宿行为本生,而显示彼等为"无过本生等"等而说。其中"五百五十本生"此由"少量不足或超过不入计数"而非一向,且只为言说方便而说。因为一向由如所说计数只有五百四十七,比三少。因为如是一品一百五十,二品一百,三品五十,如是四品,五品二十五,六品二十,七品二十一,八品十,九品十二,十品十六,十一品九,十二品十,如是十三品,杂品十三,二十品十四,三十品十,四十品五,五十品三,六十品二,如是七十品,八十品五,大品十,如是结集五百四十七本生。
说希有法自性处为希有法,而此为说"此四"等。此中以"等"字摄取 -
"诸比丘,此四希有未曾有法在阿难。何为四?诸比丘,若比丘众前来见阿难,以见亦欢喜。若彼处阿难说法,以说亦欢喜,诸比丘,比丘众未满足而阿难默然。诸比丘,若比丘尼众...乃至...优婆塞众...乃至...优婆夷众...乃至...默然。诸比丘,此...乃至...在阿难" -
如是方式转起在彼处彼处所说一切相应希有未曾有法的经。
在小吠陀罗等中;;

1.460) visākhena nāma upāsakena puṭṭhāya dhammadinnāya nāma bhikkhuniyā bhāsitaṃ suttaṃ cūḷavedallaṃ nāma. Mahākoṭṭhikattherena pucchitena āyasmatā sāriputtattherena bhāsitaṃ mahāvedallaṃ (ma. ni. 1.449) nāma. Sammādiṭṭhisuttampi (ma. ni. 1.89) bhikkhūhi puṭṭhena teneva bhāsitaṃ, etāni majjhimanikāyapariyāpannāni. Sakkapañhaṃ (dī. ni. 2.344) pana sakkena puṭṭho bhagavā abhāsi, taṃ dīghanikāyapariyāpannaṃ. Mahāpuṇṇamasuttaṃ (ma. ni. 3.85) pana tadahuposathe pannarase puṇṇamāya rattiyā aññatarena bhikkhunā puṭṭhena bhagavatā bhāsitaṃ, taṃ majjhimanikāyapariyāpannaṃ. Evamādayo sabbepi tattha tatthāgatā vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā ‘‘vedalla’’nti veditabbaṃ.Vedanti ñāṇaṃ. Tuṭṭhinti yathābhāsitadhammadesanaṃ viditvā ‘‘sādhu ayye sādhāvuso’’tiādinā abbhanumodanavasappavattaṃ pītisomanassaṃ. Laddhā laddhāti labhitvā labhitvā, punappunaṃ labhitvāti vuttaṃ hoti, etena vedasaddo ñāṇe, somanasse ca ekasesanayena, sāmaññaniddesena vā pavattati, vedamhi nissitaṃ tassa labhāpanavasenāti vedallanti ca dasseti.

Evaṃ aṅgavasena sakalampi buddhavacanaṃ vibhajitvā idāni dhammakkhandhavasena vibhajitukāmo ‘‘katha’’ntiādimāha. Tattha dhammakkhandhavasenāti dhammarāsivasena. ‘‘Dvāsītī’’ti ayaṃ gāthā vuttatthāva. Evaṃ paridīpitadhammakkhandhavasenāti gopakamoggallānena nāma brāhmaṇena puṭṭhena gopakamoggallānasutte (ma. ni. 3.79) attano guṇappakāsanatthaṃ vā theragāthāyaṃ (theragā. 1017 ādayo) āyasmatā ānandattherena samantato dīpitadhammakkhandhavasena iminā evaṃ tena aparidīpitāpi dhammakkhandhā santīti pakāseti, tasmā kathāvatthuppakaraṇa mādhuriyasuttādīnaṃ (ma. ni. 2.317) vimānavatthādīsu kesañci gāthānañca vasena caturāsītisahassatopi dhammakkhandhānaṃ adhikatā veditabbā.

Ettha ca subhasuttaṃ (dī. ni. 1.444), gopakamoggallānasuttañca parinibbute bhagavati ānandattherena bhāsitattā caturāsītidhammakkhandhasahassesu antogadhaṃ hoti, na hotīti? Paṭisambhidāgaṇṭhipade tāva idaṃ vuttaṃ ‘‘sayaṃ vuttadhammakkhandhānampi bhikkhuto gahiteyeva saṅgahetvā evamāhāti daṭṭhabba’’nti, bhagavatā pana dinnanaye ṭhatvā bhāsitattā ‘‘sayaṃ vuttampi cetaṃ suttadvayaṃ bhagavato gahiteyeva saṅgahetvā vutta’’nti evampi vattuṃ yuttataraṃ viya dissati. Bhagavatā hi dinnanaye ṭhatvā sāvakā dhammaṃ desenti, teneva sāvakabhāsitampi kathāvatthādikaṃ buddhabhāsitaṃ nāma jātaṃ , tatoyeva ca attanā bhāsitampi subhasuttādikaṃ saṅgītimāropentena āyasmatā ānandattherena ‘‘evaṃ me suta’’nti vuttaṃ.

Ekānusandhikaṃ suttaṃ satipaṭṭhānādi. Satipaṭṭhānasuttañhi ‘‘ekāyano ayaṃ bhikkhave, maggo sattānaṃ visuddhiyā’’tiādinā (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 3.367-384) cattāro satipaṭṭhāne ārabhitvā tesaṃyeva vibhāgadassanavasena pavattattā ‘‘ekānusandhika’’nti vuccati. Anekānusandhikaṃ parinibbānasuttādi (dī. ni. 2.131 ādayo) parinibbānasuttañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattattā ‘‘anekānusandhika’’nti vuccati.

‘‘Kati chinde kati jahe, kati cuttari bhāvaye;

Kati saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 

我来翻译这段巴利文：
居士名毗舍佉所问,比丘尼名法授所说之经名为小吠陀罗。长老摩诃拘絺罗所问,具寿舍利弗长老所说名为大吠陀罗。正见经也是诸比丘所问彼所说,这些都属中部。帝释问经则是帝释所问世尊所说,彼属长部。而大满月经是在布萨日十五满月夜某比丘所问世尊所说,彼属中部。如是等一切在彼处彼处所来获得明和喜而问的诸经应知为"吠陀罗"。明为智。喜为知如所说法后"善哉尊姐善哉贤友"等随喜方式转起的喜悦。获得获得为得到得到,即是说再再得到,以此显示明字在智和喜悦以一省略方式或普通表示转起,依明住立依彼令得为吠陀罗。
如是依支分分别一切佛语已,今欲依法蕴分别而说"如何"等。其中依法蕴即依法聚。"八万二"此偈义已说。如是遍明法蕴即由名摩诃目犍连婆罗门所问摩诃目犍连经中,或为显自功德在长老偈中具寿阿难长老遍明法蕴,以此显示如是彼未遍明的法蕴也有,所以应知依论事论、甜蜜经等,天宫事等中某些偈的八万四千法蕴也有超过。
此中善生经、摩诃目犍连经在世尊般涅槃后为阿难长老所说,是否摄入八万四千法蕴?在无碍解道结要中如是说:"应知摄取自说法蕴也入已得比丘中而如是说",但依世尊所给方法而说故,"此二经自说也摄入世尊所得中而说"如是说似更适合。因为诸声闻依世尊所给方法说法,由此声闻所说论事等也成为佛说,因此具寿阿难长老结集自己所说善生经等时说"如是我闻"。
一贯趣经为念处等。因为念处经以"诸比丘,此一趣道为众生清净"等开始四念处,依显示彼等分别方式转起故说"一贯趣"。多贯趣经为般涅槃经等,因为般涅槃经依在种种处种种法说方式转起故说"多贯趣"。
"几应断几应舍,几更上应修;
几越著比丘,说为'度暴流'"。

1.5); –

Evamādinā pañhāpucchanaṃ gāthābandhesu eko dhammakkhandho.

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañca saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 

我来翻译这段巴利文：
如是等以偈集方式问问为一法蕴。
"五应断五应舍,五更上应修;
五越著比丘,说为'度暴流'"。

1.5); –

Evamādinā ca vissajjanaṃ eko dhammakkhandho.

Tikadukabhājanaṃ dhammasaṅgaṇiyaṃ nikkhepakaṇḍaaṭṭhakathākaṇḍavasena gahetabbaṃ. Tasmā yaṃ kusalattikamātikāpadassa (dha. sa. 1) vibhajanavasena nikkhepakaṇḍe vuttaṃ –

‘‘Katame dhammā kusalā? Tīṇi kusalamūlāni…pe… ime dhammā kusalā. Katame dhammā akusalā? Tīṇi akusalamūlāni…pe… ime dhammā akusalā. Katame dhammā abyākatā’’? Kusalākusalānaṃ dhammānaṃ vipākā…pe… ime dhammā abyākatā’’ti (dha. sa. 187),

Ayameko dhammakkhandho. Esa nayo sesattikadukapadavibhajanesupi. Yadapi aṭṭhakathākaṇḍe vuttaṃ –

‘‘Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ. Ime dhammā kusalā. Katame dhammā akusalā? Dvādasa akusalacittuppādā. Ime dhammā akusalā. Katame dhammā abyākatā? Catūsu bhūmīsu vipāko tīsu bhūmīsu kiriyābyākataṃ rūpañca nibbānañca. Ime dhammā abyākatā’’ti (dha. sa. 1386),

Ayaṃ kusalattikamātikāpadassa vibhajanavasena pavatto eko dhammakkhandho. Esa nayo sesesupi. Cittavārabhājanaṃ pana cittuppādakaṇḍa vasena (dha. sa. 1) gahetabbaṃ. Yañhi tattha vuttaṃ kusalacittavibhajanatthaṃ –

‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… tasmiṃ samaye phasso hoti…pe… avikkhepo hotī’’ti (dha. sa. 1),

Ayameko dhammakkhandho. Evaṃ sesacittavāravibhajanesu. Eko dhammakkhandhoti (ekameko dhammakkhandho chaḷa aṭṭha.) ca ekeko dhammakkhandhoti attho. ‘‘Ekamekaṃ tikadukabhājanaṃ, ekamekaṃ cittavārabhājana’’nti ca vacanato hi ‘‘ekeko’’ti avuttepi ayamattho sāmatthiyato viññāyamānova hoti.

Vatthu nāma sudinnakaṇḍādi. Mātikā nāma ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno’’tiādinā (pārā. 44) tasmiṃ tasmiṃ ajjhācāre paññattaṃ uddesa sikkhāpadaṃ. Padabhājaniyanti tassa tassa sikkhāpadassa ‘‘yo panāti yo yādiso’’tiādi (pārā. 45) nayappavattaṃ padavibhajanaṃ. Antarāpattīti ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evamādinā sikkhāpadantaresu paññattā āpatti. Āpattīti taṃtaṃsikkhāpadānurūpaṃ vutto tikacchedamutto āpattivāro. Anāpattīti ‘‘anāpatti ajānantassa asādiyantassa khittacittassa vedanāṭṭassa ādikammikassā’’tiādi (pārā. 66) nayappavatto anāpattivāro. Tikacchedoti ‘‘dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko…pe… dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiya’’nti (pārā. 468) evamādinayappavatto tikapācittiya-tika-dukkaṭādibhedo tikaparicchedo. Tatthāti tesu vatthumātikādīsu.


我来翻译这段巴利文：
如是等答也是一法蕴。
三法二法分别应依法集论舍闲品注释品取。所以如善三法题目句依分别在舍闲品说 -
"何为善法?三善根...等...此等法为善。何为不善法?三不善根...等...此等法为不善。何为无记法?善不善法的果报...等...此等法为无记。"
此为一法蕴。此方法在余三法二法句分别中也是。也如在注释品说 -
"何为善法?四地中善。此等法为善。何为不善法?十二不善心生。此等法为不善。何为无记法?四地中果报,三地中唯作无记及色与涅槃。此等法为无记。"
此依善三法题目句分别转起一法蕴。此方法在其余中也是。心品分别则应依心生品取。因为彼处为分别善心所说 -
"何为善法?何时欲界善心生起俱喜相应智缘色等所缘...等...彼时有触...等...有不散乱。"
此为一法蕴。如是在余心品分别中。一法蕴即一一法蕴之义。因为由说"一一三法二法分别,一一心品分别"故,虽不说"一一"此义也从意义中可知。
事即善生犍度等。题目即"若有比丘具比丘学及正命"等在彼彼违犯制定的诵学处。语分别即彼彼学处"若者即谁如何"等方式转起的语分别。中间罪即"举起所接受,犯恶作罪"等如是在学处中间制定的罪。罪即随顺彼彼学处说的除三分判之罪品。无罪即"不犯者不知者不同意者乱心者苦受者初作者"等方式转起的无罪品。三分判即"过十日想过犯舍忏罪,过十日疑者...等...过十日想不过犯舍忏罪"等如是方式转起三忏罪三恶作等分三限定。其中即在彼等事题目等中。


Evaṃ anekanayasamalaṅkataṃ saṅgītippakāraṃ dassetvā ‘‘ayaṃ dhammo, ayaṃ vinayo…pe… imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapappamukhena vasīgaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa dīghāgamassa dhammabhāvo, majjhimabuddhavacanādibhāvo ca vavatthāpitoti dassento ‘‘evameta’’ntiādimāha. Sādhāraṇavacanena dassitepi hi ‘‘yadatthaṃ saṃvaṇṇetuṃ idamārabhati, soyeva padhānavasena dassito’’ti ācariyehi ayaṃ sambandho vutto. Aparo nayo – heṭṭhā vuttesu ekavidhādibhedabhinnesu pakāresu dhammavinayādibhāvo saṅgītikārake heva saṅgītikāle vavatthāpito, na pacchā kappanamattasiddhoti dassento ‘‘evameta’’ntiādimāhātipi vattabbo. Na kevalaṃ yathāvuttappakārameva vavatthāpetvā saṅgītaṃ, atha kho aññampīti dasseti ‘‘na kevalañcā’’tiādinā. Udānasaṅgaho nāma paṭhamapārājikādīsu āgatānaṃ vinītavatthuādīnaṃ saṅkhepato saṅgahadassanavasena dhammasaṅgāhakehi ṭhapitā –

‘‘Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;

Dārikuppalavaṇṇā ca, byañjanehi pare duve’’ti. ādikā (pārā. 66); –

Gāthāyo. Vuccamānassa hi vuttassa vā atthassa vippakiṇṇabhāvena pavattituṃ adatvā uddhaṃ dānaṃ rakkhaṇaṃ udānaṃ, saṅgahavacananti attho. Sīlakkhandhavaggamūlapariyāyavaggādivasena vaggasaṅgaho. Vaggoti hi dhammasaṅgāhakeheva katā suttasamudāyassa samaññā. Uttarimanussapeyyālanīlapeyyālādivasena peyyālasaṅgaho. Pātuṃ rakkhituṃ, vitthārituṃ vā alanti hi peyyālaṃ, saṅkhipitvā dassanavacanaṃ. Aṅguttaranikāyādīsu nipātasaṅgaho, gāthaṅgādivasena nipātanaṃ. Samudāyakaraṇañhi nipāto. Devatāsaṃyuttādivasena (saṃ. ni. 

我来 译这段巴利文：
如是显示具多种方法庄严的结集方式后,以"此法,此律...等...此八万四千法蕴"分别佛语为法律等差别而结集时,以大迦叶为首的精通者众以具现多种希有庄严的结集确立此长部的法性及中部佛语等性而说"如是等"等。因为即使以共通语显示也,"为何义而开始注释此,彼以主要方式显示"由诸阿阁黎说此关联。另一方式 - 在下面所说一种等差别区分的方式中法律等性在结集者作结集时确立,非后来想象而成就,故说"如是等"等也应说。不只确立如所说方式而结集,而且还有其他以"不只"等显示。优陀那摄即在初波罗夷等中所来调伏事等以略摄显示方式由法结集者安立的 -
"猴子跋耆子及,居士裸外道;
童女莲花色,以相后二者"等 -
诸偈。因为将说或已说义不令散乱转起而上与护持为优陀那,即摄持语之义。依戒蕴品根本品等方式品摄。因为品是由法结集者作经集的名称。依上人略说青略说等方式略说摄。因为可饮可护或可广为略说,以略显示语。在增支部等中语摄,依偈语等方式设定。因为摄集为语。依天相应等方式...;

1.1) saṃyuttasaṅgaho. Vaggasamudāye eva dhammasaṅgāhakehi katā saṃyuttasamaññā. Mūlapaṇṇāsakādivasena paṇṇāsasaṅgaho, paññāsa paññāsa suttāni gaṇetvā saṅgahoti vuttaṃ hoti. Ādisaddena tassaṃ tassaṃ pāḷiyaṃ dissamānaṃ saṅgītikārakavacanaṃ saṅgaṇhāti. Udānasaṅgaha…pe… paṇṇāsasaṅgahādīhi anekavidhaṃ tathā. Sattahi māsehīti kiriyāpavagge tatiyā ‘‘ekāheneva bārāṇasiṃ pāyāsi. Navahi māsehi vihāraṃ niṭṭhāpesī’’tiādīsu viya. Kiriyāya āsuṃ pariniṭṭhāpanañhi kiriyāpavaggo.

Tadā anekacchariyapātubhāvadassanena sādhūnaṃ pasādajananatthamāha ‘‘saṅgītipariyosāne cassā’’tiādi. Assa buddhavacanassa saṅgītipariyosāne sañjātappamodā viya, sādhukāraṃ dadamānā viya ca saṅkampi…pe… pāturahesunti sambandho. Viyāti hi ubhayattha yojetabbaṃ. Pavattane, pavattanāya vā samatthaṃ pavattanasamatthaṃ. Udakapariyantanti pathavīsandhārakaudakapariyosānaṃ katvā, saha tena udakena, taṃ vā udakaṃ āhaccāti vuttaṃ hoti, tena ekadesakampanaṃ nivāreti. Saṅkampīti uddhaṃ uddhaṃ gacchantī suṭṭhu kampi. Sampakampīti uddhamadho ca gacchantī sammā pakārena kampi. Sampavedhīti catūsu disāsu gacchantī suṭṭhu bhiyyo pavedhi. Evaṃ etena padattayena chappakāraṃ pathavīcalanaṃ dasseti. Atha vā puratthimato, pacchimato ca unnamanaonamanavasena saṅkampi. Uttarato, dakkhiṇato ca unnamanaonamanavasena sampakampi. Majjhimato, pariyantato ca unnamanaonamanavasena sampavedhi. Evampi chappakāraṃ pathavīcalanaṃ dasseti, yaṃ sandhāya aṭṭhakathāsu vuttaṃ –-

‘‘Puratthimato unnamati pacchimato onamati, pacchimato unnamati puratthimato onamati, uttarato unnamati dakkhiṇato onamati, dakkhiṇato unnamati uttarato onamati , majjhimato unnamati pariyantato onamati, pariyantato unnamati majjhimato onamatīti evaṃ chappakāraṃ…pe… akampitthā’’ti (bu. vaṃ. aṭṭha. 71).

Accharaṃ paharituṃ yuttāni acchariyāni, pupphavassacelukkhepādīni aññāyapi sā samaññāya pākaṭāti dassento āha ‘‘yā loke’’tiādi. Yā paṭhamamahāsaṅgīti dhammasaṅgāhakehi mahākassapādīhi pañcahi satehi yena katā saṅgītā, tena pañca satāni etissāti ‘‘pañcasatā’’ti ca thereheva katattā therā mahākassapādayo etissā, therehi vā katāti ‘‘therikā’’ti ca loke pavuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.

Evaṃ paṭhamamahāsaṅgīti dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nidānaṃ nigamanavasena dassento ‘‘imissā’’tiādimāha. Ādinikāyassāti suttantapiṭakapariyāpannesu pañcasu nikāyesu ādibhūtassa dīghanikāyassa. Khuddakapariyāpanno hi vinayo paṭhamaṃ saṅgīto. Tathā hi vuttaṃ ‘‘suttanta piṭake’’ti. Tenāti tathāvuttattā, iminā yathāvuttapaṭhamamahāsaṅgītiyaṃ tathāvacanameva sandhāya mayā heṭṭhā evaṃ vuttanti pubbāparasambandhaṃ, yathāvuttavitthāravacanassa vā guṇaṃ dassetīti.


我来翻译这段巴利文：
相应摄。品集即由法结集者作相应名称。依根本五十等方式五十摄,即是说计五十五十经而摄。以"等"字摄取在彼彼圣典中可见的结集者语。优陀那摄...等...五十摄等以多种如是。以七月为动作完成位格第三,如"一日即往波罗奈(古印度的瓦拉纳西)。以九月完成精舍"等。因为动作的完全完成为动作完成。
尔时以显示现多种希有为生善人信故说"于结集终了"等。此佛语结集终了如生欢喜,如给予善哉声而震动...等...显现为关联。因为"如"应在两处结合。能转起为转起能。水边即作大地所持水终了,与彼水俱,或达彼水为说,以此遮止一部分震动。震动即向上上去善震动。遍震即上下去正等震动。遍动即向四方去善更动。如是以此三句显示六种地动。或依东方西方上下动方式震动。依北方南方上下动方式遍震。依中央边际上下动方式遍动。如是也显示六种地动,依此在注中说 -
"东方升西方降,西方升东方降,北方升南方降,南方升北方降,中央升边际降,边际升中央降,如是六种...等...震动。"
适合击指为希有,雨花抛衣等以其他彼名称也显著,故说"于世间"等。彼第一大结集由法结集者大迦叶等五百作结集故称"五百",由长老作故或由长老作故称"长老",此名第一大结集为关联。
如是显示第一大结集后,为何义而此处显示彼,今以结论方式显示彼缘起而说"此"等。初部即在经藏所摄五部中为初的长部。因为属小部的律先结集。如是说"在经藏"。以彼即如是说故,以此或关联我下面如是说依彼第一大结集如是语,或显示如所说广说的功德。


Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhanti vīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā bāhiranidānavaṇṇanāya līnatthapakāsanā.

Nidānakathāvaṇṇanā niṭṭhitā.

1. Brahmajālasuttaṃ

Paribbājakakathāvaṇṇanā



我来翻译这段巴利文：
如是吉祥光明长部注释书以显明最极微妙深奥难解义,生广大清净慧巧,具足正直柔和温和信念念慧忍精进等法,于有注释三藏无著不动自在智行,深入种种自见他见丛林的大师,大文法家,知增胜军法将名长老,大法王师尊所作善光明名隐义显示的外缘起注释之隐义显示。
缘起语注释终。
1. 梵网经
普行者语注释

1. Ettāvatā ca paramasaṇhasukhumagambhīraduddasānekavidhanayasamalaṅkataṃ brahmajālassa sādhāraṇato bāhiranidānaṃ dassetvā idāni abbhantaranidānaṃ saṃvaṇṇento atthādhigamassa sunikkhittapadamūlakattā, sunikkhittapadabhāvassa ca ‘‘idameva’’nti sabhāvavibhāvanena padavibhāgena sādhetabbattā paṭhamaṃ tāva padavibhāgaṃ dassetuṃ ‘‘tattha eva’’ntiādimāha. Padavibhāgena hi ‘‘idaṃ nāma etaṃ pada’’nti vijānanena taṃtaṃpadānurūpaṃ liṅgavibhatti vacana kālapayogādikaṃ sammāpatiṭṭhāpanato yathāvuttassa padassa sunikkhittatā hoti, tāya ca atthassa samadhigamiyatā. Yathāha ‘‘sunikkhittassa bhikkhave – padabyañjanassa atthopi sunayohotī’’tiādi. Apica sambandhato, padato, padavibhāgato, padatthato anuyogato, parihārato cāti chahākārehi atthavaṇṇanā kātabbā. Tattha sambandho nāma desanāsambandho, yaṃ lokiyā ‘‘ummugghāto’’tipi vadanti, so pana pāḷiyā nidānapāḷivasena, nidānapāḷiyā ca saṅgītivasena veditabbo. Paṭhamamahāsaṅgītiṃ dassentena hi nidānapāḷiyā sambandho dassito, tasmā padādivaseneva saṃvaṇṇanaṃ karonto ‘‘eva’’ntiādimāha. Ettha ca ‘‘evanti nipātapadantiādinā padato, padavibhāgato ca saṃvaṇṇanaṃ karoti padānaṃ tabbisesānañca dassitattā. Padavibhāgoti hi padānaṃ visesoyeva adhippeto, na padaviggaho. Padāni ca padavibhāgo ca padavibhāgo. Atha vā padavibhāgo ca padaviggaho ca padavibhāgoti ekasesavasena padapadaviggahāpi padavibhāgasaddena vuttāti daṭṭhabbaṃ. Padaviggahato pana ‘‘bhikkhūnaṃ saṅgho’’tiādinā upari saṃvaṇṇanaṃ karissati, tathā padatthānuyogaparihārehipi. Evanti ettha luttaniddiṭṭhaiti-saddo ādiattho antarāsadda ca saddādīnampi saṅgahitattā, nayaggahaṇena vā te gahitā. Tenāha ‘‘metiādīni nāmapadānī’’ti. Itarathā hi antarāsaddaṃ ca saddādīnampi nipātabhāvo vattabbo siyā. Metiādīnīti ettha pana ādi-saddena yāva paṭisaddo , tāva tadavasiṭṭhāyeva saddā saṅgahitā. Paṭīti upasaggapadaṃ patisaddassa kāriyabhāvato.

Idāni atthuddhārakkamena padatthato saṃvaṇṇanaṃ karonto ‘‘atthato panā’’tiādimāha. Imasmiṃ pana ṭhāne sotūnaṃ saṃvaṇṇanānayakosallatthaṃ saṃvaṇṇanāppakārā vattabbā. Kathaṃ?

Ekanāḷikā kathā ca, caturassā tathāpi ca;

Nisinnavattikā ceva, tidhā saṃvaṇṇanaṃ vade.

Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekāya nāḷiyā minitasadisattā, ekekaṃ vā padaṃ nāḷaṃ mūlaṃ, ekamekaṃ padaṃ vā nāḷikā atthaniggamanamaggo etissāti katvā ekanāḷikā nāma. Paṭipakkhaṃ dassetvā, paṭipakkhassa ca upamaṃ dassetvā, sapakkhaṃ dassetvā, sapakkhassa ca upamaṃ dassetvā, kathanaṃ catūhi bhāgehi vuttattā, cattāro vā rassā sallakkhaṇūpāyā etissāti katvā caturassā nāma, visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanaṃ nisīdāpetvā patiṭṭhāpetvā āvattanayuttattā, niyamato vā nisinnassa āraddhassa vatto saṃvatto etissāti katvā nisinnavattikā nāma, yathāraddhassa atthassa visuṃ visuṃ pariyosānāpi niyuttāti vuttaṃ hoti, sodāharaṇā pana kathā aṅguttaraṭṭhakathāya taṭṭīkāyaṃ ekādasanipāte gopālakasuttavaṇṇanāto gahetabbā.

Bhedakathā tatvakathā, pariyāyakathāpi ca;

Iti atthakkame vidvā, tidhā saṃvaṇṇanaṃ vade.


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如是显示具足最极精细微妙深奥难见多种方法庄严的梵网经共通外缘起后,今注释内缘起,因为义的证得以善安立语为根本,善安立性应以"此即是"自性显示语分别成就,首先为显示语分别而说"此中即"等。因为以语分别"此名此语"了知而随顺彼彼语适当设立性数格时用等,成为如所说语的善安立,以此而有义的证得。如说"诸比丘,善安立语句者义也善趣"等。又以关联、语、语分别、语义、问难、解释六种行相应作义注释。其中关联即说法关联,世人也称"抬起",彼应依圣典缘起圣典,依缘起圣典结集了知。因为显示第一大结集时显示缘起圣典关联,所以只依语等作注释而说"即"等。此中以"即为助词语"等依语及语分别作注释,因为显示语及彼差别。因为语分别即意指语的差别,不是语词解释。语及语分别为语分别。或者语分别及语词解释为语分别,以一省略方式应知语及语词解释也以语分别声说。而从语词解释以"比丘众"等在上将作注释,如是从语义问难解释也是。"即"此中省略说"如是"声为等义及中声等也摄,或以方式摄取彼等。故说"我等名语"。否则应说中声等也是助词性。"我"等中以等字摄取至"对"声彼等余声。"对"为前缀语因为是对声的作用。
今依义抽出次第从语义作注释而说"然从义"等。于此处为听众注释方法善巧应说注释种类。如何?
一管语及,四方如是也;
安坐转即,说三种注释。
其中说圣典后说每一语义因如以一升量计量,或每一语为管即根本,或每一语为管即义出生道故为一管。显示对分,显示对分的譬喻,显示自分,显示自分的譬喻,因以四分说故,或有四边观察方便故为四方。由异分法至终后复由同分法至终应坐定建立转适故,或必定已坐已开始的转有转故为安坐转,即说已开始义也应各别终了。有譬喻语应从增支部注释疏十一集牧牛者经注中取。
差别语实语,分类语也是;
如是义次第,智者说三种注释。


Tattha pakatiādivicāraṇā bhedakathā yathā ‘‘bujjhatīti buddho’’tiādi. Sarūpavicāraṇā tatvakathā yathā ‘‘buddhoti yo so bhagavā sayambhū anācariyako’’tiādi (mahāni. 192; cūḷani. 97; paṭi. ma. 

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其中考察自性等为差别语,如"觉故为佛"等。考察自相为实语,如"佛即是彼世尊自觉无师"等。

1.161). Vevacanavicāraṇā pariyāyakathā yathā ‘‘buddho bhagavā sabbaññū lokanāyako’’tiādi (netti. 38 vevacanāhāravibhaṅganissito pāḷi).

Payojanañca piṇḍattho, anusandhi ca codanā;

Parihāro ca sabbattha, pañcadhā vaṇṇanaṃ vade.

Tattha payojanaṃ nāma desanāphalaṃ, taṃ pana sutamayañāṇādi. Piṇḍattho nāma vippakiṇṇassa atthassa suvijānanatthaṃ sampiṇḍetvā kathanaṃ. Anusandhi nāma pucchānusandhādi. Codanā nāma yathāvuttassa vacanassa virodhikathanaṃ. Parihāro nāma tassa avirodhikathanaṃ.

Ummugghāto padañceva, padattho padaviggaho;

Cālanā paccupaṭṭhānaṃ, chadhā saṃvaṇṇanaṃ vade. (vajira. ṭī. paṭhamamahāsaṅgītivaṇṇanā);

Tattha ajjhattikādinidānaṃ ummugghāto. ‘‘Evamida’’nti nānāvidhena padavisesatākathanaṃ padaṃ, saddatthādhippāyatthādi padattho. Anekadhā nibbacanaṃ padaviggaho.Cālanā nāma codanā. Paccupaṭṭhānaṃ parihāro.

Samuṭṭhānaṃ padattho ca, bhāvānuvādavidhayo;

Virodho parihāro ca, nigamananti aṭṭhadhā.

Tattha samuṭṭhānanti ajjhattikādinidānaṃ. Padatthoti adhippetānadhippetādivasena anekadhā padassa attho. Bhāvoti adhippāyo. Anuvādavidhayoti paṭhamavacanaṃ vidhi, tadāvikaraṇavasena pacchā vacanaṃ anuvādo, visesanavisesyānaṃ vā vidhānuvāda samaññā. Virodhoti atthanicchayanatthaṃ codanā. Parihāroti tassā sodhanā. Nigamananti anusandhiyā anurūpaṃ appanā.

Ādito tassa nidānaṃ, vattabbaṃ tappayojanaṃ;

Piṇḍattho ceva padattho, sambandho adhippāyako;

Codanā sodhanā ceti, aṭṭhadhā vaṇṇanaṃ vade.

Tattha sambandho nāma pubbāparasambandho, yo ‘‘anusandhī’’ti vuccati. Sesā vuttatthāva, evamādinā tattha tatthāgate saṃvaṇṇanāppakāre ñatvā sabbattha yathārahaṃ vicetabbāti.


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考察异名为分类语,如"佛世尊一切知导世间"等。
目的及总义,关连及诘难;
解释及一切,说五种注释。
其中目的即说法果,彼即闻所成智等。总义即为善了知散乱义而总集说。关连即问关连等。诘难即说如所说语的相违。解释即说彼不相违。
抬起及语即,语义语词解;
激发及现起,说六种注释。
其中内等缘起为抬起。"如是此"以种种方式说语差别性为语,声义意趣义等为语义。多种词源解释为语词解。激发即诘难。现起为解释。
等起及语义,性随说规定;
相违及解释,结论为八种。
其中等起即内等缘起。语义即依所意趣非所意趣等方式语的多种义。性即意趣。随说规定即初说为规定,依彼显示方式后说为随说,或差别所差别的规定随说名称。相违即为义决定的诘难。解释即彼的清净。结论即随顺关连的决定。
首先彼缘起,应说彼目的;
总义及语义,关连及意趣;
诘难清净及,说八种注释。
其中关连即前后关连,称为"关连"。余已说义,如是了知彼彼处来注释种类后应随处观察。<.Assistant>


Evamanekatthappabhedatā payogatova ñātabbāti tabbasena taṃ samatthetuṃ ‘‘tathā hesā’’tiādi vuttaṃ. Atha vā ayaṃ saddo imassatthassa vācakoti saṅketavavatthitāyeva saddā taṃ tadatthassa vācakā , saṅketo ca nāma payogavasena siddhoti dassetumpi idaṃ vuttanti daṭṭhabbaṃ. Evamīdisesu. Nanu ca –

‘‘Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;

Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti. (dha. pa. 53);

Ettha evaṃ-saddena upamākārasseva vuttattā ākāratthoyeva evaṃ-saddo siyāti? Na, visesasabbhāvato. ‘‘Evaṃ byā kho’’tiādīsu (ma. ni. 234, 396) hi ākāramattavācakoyeva ākāratthoti adhippeto, na pana ākāravisesavācako. Ettha hi kiñcāpi puppharāsisadisato manussūpapatti sappurisūpanissaya saddhammasavana yonisomanasikārabhogasampattiādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogena mālāguṇasadisiyo bahukā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti atthassa jotitattā puppharāsimālāguṇāva upamā nāma upamīyati etāyāti katvā, tesaṃ upamākāro ca yathāsaddena aniyamato jotito, tasmā ‘‘evaṃ-saddo niyamato upamākāranigamanattho’’ti vattuṃ yuttaṃ, tathāpi so upamākāro niyamiyamāno atthato upamāva hoti nissayabhūtaṃ tamantarena nissitabhūtassa upamākārassa alabbhamānattāti adhippāyenāha ‘‘upamāyaṃ āgato’’ti. Atha vā upamīyanaṃ sadisīkaraṇanti katvā puppharāsimālāguṇehi sadisabhāvasaṅkhāto upamākāroyeva upamā nāma. ‘‘Saddhammattaṃ siyopamā’’ti hi vuttaṃ, tasmā ākāramattavācakova ākārattho evaṃ-saddo. Upamāsaṅkhātaākāravisesavācako pana upamātthoyevāti vuttaṃ ‘‘upamāyaṃ āgato’’ti.

Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā upadisanākāropi atthato upadesoyevāti āha ‘‘evaṃ…pe… upadese’’ti. Evametanti ettha pana bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Tattha sampahaṃsanākāropi atthato sampahaṃsanamevāti vuttaṃ ‘‘sampahaṃsaneti. Evameva panāyanti ettha ca dosavibhāvanena gārayhavacanaṃ garahaṇaṃ, tadākāropi atthato garahaṇaṃ nāma, tasmā ‘‘garahaṇe’’ti vuttaṃ. So cettha garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato evaṃ-saddena pakāsitoti viññāyati, yathā cettha evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Jotakamattā hi nipātāti. Evamevāti ca adhunā bhāsitākāreneva. Ayaṃ vasalaguṇayogato vasalī kāḷakaṇṇī yasmiṃ vā tasmiṃ vā ṭhāne bhāsatīti sambandho. Evaṃ bhanteti sādhu bhante, suṭṭhu bhanteti vuttaṃ hoti. Ettha pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi tattha attano ṭhitabhāvassa paṭijānanameva vacanasampaṭiggaho, tadākāropi atthato vacanasampaṭiggahoyeva nāma, tenāha ‘‘vacanasampaṭiggahe’’ti.


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如是多义差别即应从用例了知,故依此说"如是彼"等以证成彼。或者此声为此义说者,因为声以约定确立为彼彼义说者,约定即依用例成就,为显示此故说此应知。如是在如是等中。然而 -
"如从花聚中,应作众花鬘;
如是生为人,应作众善业。"
此中以"如是"声只说譬喻行相故,"如是"声应只是行相义耶?不然,因有差别存在。因为在"如是辩"等中虽只表行相的才意为行相义,不是表差别行相。此中虽然从如花聚的人生起、亲近善士、听正法、如理作意、受用圆满等布施等福业因集以具足美丽香等功德如花鬘的多福业应由具死性的人作为义的显示故,花聚花鬘即是譬喻因为以此譬喻,彼等譬喻行相以"如"声无限定显示,故适合说"如是声必定为譬喻行相结论义",然而彼譬喻行相被限定时实即是譬喻,因为能依离所依彼不能得故,以此意趣说"于譬喻中来"。或者譬喻即作相似故,以花聚花鬘作相似性为譬喻行相即是譬喻。因为说"相似性为譬喻",故只表行相的为行相义"如是"声。而表譬喻所称行相差别的即是譬喻义,故说"于譬喻中来"。
如是以"如是以此行相应前进"等所说的沙门适当仪态圆满的说行相也实为教导,故说"如是...等...于教导"。而此中"如是彼"由如世尊所说义无倒了知者作彼中有功德的以诸行相欢喜即作欢庆为等赞叹。其中等赞叹行相也实为等赞叹,故说"于等赞叹"。而"如是此"中以显示过失责备语为呵责,彼行相也实为呵责,故说"于呵责"。彼此中呵责行相因"贱女"等轻蔑声邻近而以"如是"声显示而了知,如此中如是譬喻行相等也依譬喻等方式说的花聚等声邻近应知。因为助词只为显示。"如是"即如现说行相。此贱女因具贱德于任何处说为关联。"如是尊者"即善哉尊者、妙哉尊者为说。此中由于令专注于善闻作意法的诸比丘对彼表自己住立性即是语领受,彼行相也实即是语领受,故说"于语领受"。


Evaṃ byā khoti evaṃ viya kho. Evaṃ khoti hi imesaṃ padānamantare viyasaddassa byāpadesoti neruttikā ‘‘va-kārassa, ba-kāraṃ, ya-kārasaṃyogañca katvā dīghavasena padasiddhī’’tipi vadanti. Ākāreti ākāramatte. Appābādhanti visabhāgavedanābhāvaṃ. Appātaṅkantikicchajīvitakararogābhāvaṃ. Lahuṭṭhānanti niggelaññatāya lahutāyuttaṃ uṭṭhānaṃ. Balanti kāyabalaṃ. Phāsuvihāranti catūsu iriyāpathesu sukhavihāraṃ. Vitthāro dasama subhasuttaṭṭhakathāya meva (dī. ni. aṭṭha. 1.445) āvi bhavissati. Evañca vadehīti yathāhaṃ vadāmi, evampi samaṇaṃ ānandaṃ vadehi. ‘‘Sādhu kira bhava’’ntiādikaṃ idāni vattabbavacanaṃ, so ca vadanākāro idha evaṃ-saddena nidassīyatīti vuttaṃ ‘‘nidassane’’ti. Kālāmāti kālāmagottasambandhe jane ālapati. ‘‘Ime…pe… vā’’ti yaṃ mayā vuttaṃ, taṃ kiṃ maññathāti attho. Samattāti paripūritā. Samādinnāti samādiyitā. Saṃvattanti vā no vā saṃvattanti ettha vacanadvaye kathaṃ vo tumhākaṃ mati hotīti yojetabbaṃ. Evaṃ noti evameva amhākaṃ mati ettha hoti, amhākamettha mati hoti yevātipi attho. Ettha ca tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘saṃvattanti no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitaṃ, so ca tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno atthato avadhāraṇamevāti vuttaṃ ‘‘avadhāraṇe’’ti. Ākāratthamaññatra sabbattha vuttanayena codanā, sodhanā ca veditabbā.

Ādisaddena cettha idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni, evaṃvidho, evamākāro’’ti ca ādīsu idamatthe, gatavidhākārasaddā pana pakārapariyāyā. Gatavidhayuttākārasadde hi lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti? No hidaṃ bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ (a. ni. 

我来翻译这段巴利文：
"如是辩"即如是耶。"如是"即此等语间有"似"声的替代,语言学家说"以瓦音成巴音,亚音结合及以长音方式语成就"。"行相"即仅行相。"少病"即无异熟受。"少恼"即无须医治维生病。"轻安起"即无病性故相应轻安起。"力"即身力。"安住"即于四威仪乐住。详细将在第十清净经注中显示。"如是说"即如我说,如是对沙门阿难说。"善哉尊"等今应说语,彼说行相此中以"如是"声指示,故说"于指示"。"迦罗摩"呼叫迦罗摩族系诸人。"此等...等...耶"即我所说,汝等如何思之义。"具足"即圆满。"执持"即已受持。"转否转"此中二语应配"于此如何为汝等意"。"如是否"即如是即我等于此之意,于此即我等之意义。此中为生彼等如所说法不利苦生决定故以取同意方式作"转否,于此如何为汝等意"问后说"如是于此为我等意",故以"如是"声显示彼行相决定,而彼等法转向不利苦行相被限定时实为限定,故说"于限定"。行相义于其他一切处应如所说方式了知诘难及清净。
以"等"声此中应知摄取此义问量等义。如是于"如是趣、如是种、如是行相"等中为此义,而"趣种"声为"行相"同义语。因为世间说具趣种的行相声为行相义。"如是彼等善浴涂香理发须戴摩尼耳环饰着白衣以五欲功德具足受用,如汝今有阿阇梨时耶?实不尔,尊者瞿昙"等中为问。"如是速变"。

1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe. Etthāpi ‘‘sunhātā suvilittā’’tiādivacanaṃ pucchā, lahuparivattaṃ, āyūnaṃ pamāṇañca parimāṇaṃ, tadākāropi atthato pucchā ca parimāṇañca nāma, tasmā etesu pucchattho, parimāṇattho ca evaṃsaddo veditabboti. Idha pana so katamesu bhavati, sabbattha vā, aniyamato padese vāti codanāya ‘‘svāyamidhā’’tiādi vuttaṃ.

Nanu ekasmiṃyeva atthe siyā, kasmā tīsupīti ca, hotu tibbidhesu atthesu, kena kimatthaṃ dīpetīti ca anuyogaṃ pariharanto ‘‘tatthā’’tiādimāha. Tatthāti tesu tīsu atthesu. Ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvattatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, pāḷigatiyo vā nayā, tā ca paññattianupaññatti ādivasena, saṅkhepavitthārādivasena, saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena, kusalādivasena, khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca piṭakattayānurūpaṃ nānāppakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumaṃ tathā. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādivasena anekā, attajjhāsayādayo eva vā samuṭṭhānamuppattihetu etassāti tathā, upanetabbābhāvato atthabyañjane hi sampannaṃ paripuṇṇaṃ tathā. Apica saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanaākāraniruttiniddesavasena chahi byañjanapadehi ca sampannaṃ samannāgataṃ tathā. Atha vā viññūnaṃ hadayaṅgamato, savane atittijananato, byañjanarasavasena paramagambhīrabhāvato, vicāraṇe atittijananato, attharasavasena ca sampannaṃ sādurasaṃ tathā.

Pāṭihāriyapadassa vacanatthaṃ ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā bodhimūleyeva savāsanasakalasaṃkilesānaṃ pahīnattā. Puthujjanānampi ca vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe satiyeva iddhividhaṃ pavattati, tasmā puthujjanesu pavattavohārenapi na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ, sace pana mahākāruṇikassa bhagavato veneyyagatāva kilesā paṭipakkhā saṃsārapaṅkanimuggassa sattanikāyassa samuddharitukāmato, tasmā tesaṃ veneyyagatakilesasaṅkhātānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyanti vuttaṃ assa, evaṃ sati yuttametaṃ.


我来翻译这段巴利文：
"如是速变"、"如是寿限"等中为量。此中也"善浴涂香"等语为问,速变及寿量为量,彼行相也实为问及量,故于此等应知"如是"声为问义及量义。此中彼于何处生,于一切处耶,或无限定处耶的诘难故说"此彼此"等。
然于一义应耶,何故于三耶,且在三种义中,以何显何义耶的问难,解释而说"其中"等。"其中"即于彼三义中。一性异性无作用如是法性所称,或莲喜转师子游把钩似观所称,依处等差别方式种种方式为种种道,或圣典行相为道,彼等依施设随施设等方式、略广等方式、杂染分等世间等及彼两俱杂等方式、善等方式、蕴等方式、摄等方式、时解脱等方式、安立等方式、善根等方式、三缘等方式随三藏种种行相为种种道。以彼等细密、精妙、微妙如是。意趣即胜解,彼等以常等差别,其中以少尘等方式多种,或即自胜解等为等起即生起因故如是。因无需引导于义文具足圆满如是。又以显示、光明、开显、分别、开显、施设方式六义句,以字句文相语源说示方式六文句具足成就如是。或者因智者心趣、闻不厌、依文味极深性、思不厌、依义味具足、美味如是。
神变语语义说"因除对分,去除贪等烦恼故为神变"。然而世尊无贪等对分当除,因菩提树下已断一切烦恼随眠。凡夫也于离随烦恼具足八德心已除对分时才生神通,故依凡夫行用语也不能此处说"神变"。然若大悲世尊所化众生烦恼为对分,因欲拔出沉没轮回污泥的众生类故,故因除彼所化众生烦恼所称对分故说神变,如是则适合此。;


Atha vā bhagavato sāsanassa paṭipakkhā titthiyā, tesaṃ titthiyabhūtānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyantipi yujjati. Kāmañcettha titthiyā haritabbā nāssu, tesaṃ pana santānagatadiṭṭhiharaṇavasena diṭṭhippakāsane asamatthatākāraṇena ca iddhiādesanānusāsanīsaṅkhātehi tīhipi pāṭihāriyehi te haritā apanītā nāma honti. Paṭīti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. 4) viya, tasmā samāhite citte vigatūpaklese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, tadeva dīghavasena, sakatthavuttipaccayavasena vā pāṭihāriyaṃ, attano vā upaklesesu catutthajjhānamaggehi haritesu pacchā tadaññesaṃ haraṇaṃ pāṭihāriyaṃ vuttanayena. Iddhiādesanānusāsaniyo hi vigatūpaklesena, katakiccena ca sattahitatthaṃ puna pavattetabbā, hatesu ca attano upaklesesu parasattānaṃ upaklesaharaṇāni ca hontīti tadubhayampi nibbacanaṃ yujjati.

Apica yathāvuttehi nibbacanehi iddhiādesanānusāsanīsaṅkhāto samudāyo paṭihāriyaṃ nāma. Ekekaṃ pana tasmiṃ bhavaṃ ‘‘pāṭihāriya’’nti vuccati visesatthajotakapaccayantarena saddaracanāvisesasambhavato, paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Vicitrā hi taddhitavutti. Tassa pana iddhiādesanānusāsanībhedena, visayabhedena ca bahuvidhassa bhagavato desanāya labbhamānattā ‘‘vividhapāṭihāriyanti vuttaṃ. Bhagavā hi kadāci iddhivasenāpi desanaṃ karoti nimmitabuddhena saha pucchāvissajjanādīsu, kadāci ādesanāvasenāpi āmagandhabrāhmaṇassa dhammadesanādīsu (su. ni. aṭṭha. 1.241), yebhuyyena pana anusāsaniyā. Anusāsanīpāṭihāriyañhi buddhānaṃ satataṃ dhammadesanā. Iti taṃtaṃdesanākārena anekavidhapāṭihāriyatā desanāya labbhati. Ayamattho upari ekādasamassa kevaṭṭasuttassa vaṇṇanāya (dī. ni. aṭṭha. 1.481) āvi bhavissati. Atha vā tassa vividhassāpi pāṭihāriyassa bhagavato desanāya saṃsūcanato ‘‘vividhapāṭihāriya’’nti vuttaṃ, anekavidhapāṭihāriyadassananti attho.

Dhammaniruttiyāva bhagavati dhammaṃ desente sabbesaṃ suṇantānaṃ nānābhāsitānaṃ taṃtaṃbhāsānurūpato desanā sotapathamāgacchatīti āha ‘‘sabba…pe… māgacchanta’’nti. Sotameva sotapatho, savanaṃ vā sotaṃ, tassa patho tathā, sotadvāranti attho. Sabbākārenāti yathādesitākārena. Ko samattho viññātuṃ, asamatthoyeva, tasmāti pāṭhaseso. Panāti ekaṃsatthe , tena saddhāsatidhitivīriyādibalasaṅkhātena sabbathāmena ekaṃseneva sotukāmatāsaṅkhātakusalacchandassa jananaṃ dasseti. Janetvāpīti ettha pi-saddo, api-saddo vā sambhāvanattho ‘‘buddhopi buddhabhāvaṃ bhāvetvā’’tiādīsu (dī. ni. aṭṭha 1; ma. ni. aṭṭha. 1; saṃ. ni. aṭṭha. 1; a. ni. aṭṭha 

我来翻译这段巴利文：
或者世尊教法的对分为外道,因除彼等作外道的对分故说神变也适合。虽然此中外道不应被除,然而依除彼等相续中见方式及因显示见无能性故,以神通记说教诫所称三神变彼等被除名为已除。或者"对"此声表示"后"义如"彼入时,另一婆罗门来"等中,故于定心离随烦恼已作所作后应除应起故为对变,即彼以长音,或依自义转词故为神变,或于自随烦恼以第四禅道已除后除彼他者为神变如所说方式。因为神通记说教诫应由离随烦恼已作所作为众生利益再起,及已除自随烦恼时为除他众生随烦恼故,彼两种词源解释适合。
又以如所说词源解释,神通记说教诫所称集为对变。而一一于彼生为"神变"说因有差别义显示别词根声制作差别,或对变为第四禅及道因除对分,于彼生,或于彼为因,或从彼来故为神变。因为多种是从格解释。而彼以神通记说教诫差别及境差别多种于世尊说获得故说"种种神变"。因为世尊有时依神通作说如与所化佛共问答等,有时依记说如对生腥婆罗门说法等,多分则依教诫。因为教诫神变即是诸佛恒时说法。如是依彼彼说行相获得说的多种神变性。此义将在上第十一给瓦达经注中显示。或者因以世尊说显示彼种种神变故说"种种神变",义为显示多种神变。
因为唯以法语于世尊说法时一切听众种种语言随彼彼语适宜说趣听路故说"一切...等...趣听路"。听即听路,或闻为听,彼路如是,义为听门。"一切行相"即如所说行相。谁能了知,即不能,故为文略。"而"于决定义,以彼显示以信念念力精进等力所称一切力一向生欲闻所称善欲。"生已"此中"已"声或"亦"声为尊重义如"佛亦修习佛性"等中。

1.paṭhamaganthārambhakathā) viya, tena ‘‘sabbathāmena ekaṃseneva sotukāmataṃ janetvāpi nāma ekenākārena sutaṃ, kimaṅgaṃ pana aññathā’’ti tathāsute dhamme sambhāvanaṃ karoti. Keci pana ‘‘edisesu garahattho’’ti vadanti, tadayuttameva garahatthassa avijjamānattā, vijjamānatthasseva ca upasagganipātānaṃ jotakattā. ‘‘Nānānayanipuṇa’’ntiādinā hi sabbappakārena sotumasakkuṇeyyabhāvena dhammassa idha sambhāvanameva karoti, tasmā ‘‘api dibbesu kāmesu, ratiṃ so nādhigacchatī’’tiādīsuyeva (dha. pa. 187) garahatthasambhavesu garahattho veditabboti. Api-saddo ca īdisesu ṭhānesu nipātoyeva, na upasaggo. Tathā hi ‘‘api-saddo ca nipātapakkhiko kātabbo, yattha kiriyāvācakato pubbo na hotī’’ti akkharacintakā vadanti. Mayāpīti ettha pana na kevalaṃ mayāva, atha kho aññehipi tathārūpehīti sampiṇḍanattho gahetabbo.

Sāmaṃ bhavatīti sayambhū, anācariyako. Na mayaṃ idaṃ sacchikatanti ettha pana ‘‘na attano ñāṇeneva attanā sacchikata’’nti pakaraṇato attho viññāyati. Sāmaññavacanassāpi hi sampayogavippayogasahacaraṇavirodhasaddantarasannidhānaliṅgaocityakāladesapakaraṇādivasena visesatthaggahaṇaṃ sambhavati. Evaṃ sabbattha. Parimocentoti ‘‘puna caparaṃ bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) vuttadosato parimocāpanahetu. Hetvatthe hi anta-saddo ‘‘asambudhaṃ buddhanisevita’’ntiādīsu (vi. aṭṭha. 

我来翻译这段巴利文：
如"佛亦修习佛性"等,以彼于"以一切力一向生欲闻已名为以一行相闻,何况其他"如是于如是闻法作尊重。有些人说"于如是处为呵责义",彼不适合因呵责义不存在,因前缀助词只显示存在义。因为以"种种道细密"等依一切行相不能闻性此处只作法的尊重,故于"即于天欲,彼不得乐"等有呵责义处应知呵责义。而"亦"声于如是处只为助词,非前缀。如是语言学家说"亦声应作助词分,于何处不在表动词前"。"我亦"此中应取非但我,而且其他如是者为总摄义。
自生为自觉,无师。"我等此不证"此中从文脉了知义为"非以自智自证"。因为普通语也依相应相离随行相违他声邻近性语适宜时处文脉等方式能取特殊义。如是一切处。"正解脱"即从"复次诸比丘,此处有一恶比丘学习如来所说法律归为己有"所说过解脱因。因为"正"声于因义如"不觉亲近佛"等中。

1.ganthārambhakathā) viya. Imassa suttassa saṃvaṇṇanāppakāravicāraṇena attano ñāṇassa paccakkhataṃ sandhāya ‘‘idāni vattabba’’nti vuttaṃ. Esā hi saṃvaṇṇanākārānaṃ pakati, yadidaṃ saṃvaṇṇetabbadhamme sabbattha ‘‘ayamimassa attho, evamidha saṃvaṇṇayissāmī’’ti puretarameva saṃvaṇṇanāppakāravicāraṇā.


我来翻译这段巴利文：
如"不觉亲近佛"等中。依观察此经注释行相关于自智现前故说"今应说"。因为这是注释行相的本性,即是于应注释法一切处"此是此义,如是此处我们将注释"如是先观察注释行相。


Etadaggapadassattho vuttova. ‘‘Bahussutāna’’ntiādīsu pana aññepi therā bahussutā, satimanto, gatimanto, dhitimanto, upaṭṭhākā ca atthi, ayaṃ panāyasmā buddhavacanaṃ gaṇhanto dasabalassa sāsane bhaṇḍāgārikapariyattiyaṃ ṭhatvā gaṇhi, tasmā bahussutānaṃ aggo nāma jāto. Imassa ca therassa buddhavacanaṃ uggahetvā dhāraṇasati aññehi therehi balavatarā ahosi, tasmā satimantānaṃ aggo nāma jāto. Ayamevāyasmā ekapade ṭhatvā saṭṭhipadasahassāni gaṇhanto satthārā kathitaniyāmena sabbapadāni jānāti, tasmā gatimantānaṃ aggo nāma jāto . Tasseva cāyasmato buddhavacanaṃ uggaṇhanavīriyaṃ, sajjhāyanavīriyañca aññehi asadisaṃ ahosi, tasmā dhitimantānaṃ aggo nāma jāto. Tathāgataṃ upaṭṭhahanto cesa na aññesaṃ upaṭṭhākabhikkhūnaṃ upaṭṭhahanākārena upaṭṭhahati. Aññepi hi tathāgataṃ upaṭṭhahiṃsu, na ca pana buddhānaṃ manaṃ gahetvā upaṭṭhahituṃ sakkonti, ayaṃ pana thero upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya āraddhavīriyo hutvā tathāgatassa manaṃ gahetvā upaṭṭhahi, tasmā upaṭṭhākānaṃ aggo nāma jāto. Atthakusaloti bhāsitatthe, payojanatthe ca cheko. Dhammoti pāḷidhammo, nānāvidho vā hetu. Byañjananti akkharaṃ atthassa byañjanato. Padena hi byañjitopi attho akkharamūlakattā padassa ‘‘akkharena byañjito’’ti vuccati. Atthassa viyañjanato vā vākyampi idha byañjanaṃ nāma. Vākyena hi attho paripuṇṇaṃ byañjīyati, yato ‘‘byañjanehi vivaratī’’ti āyasmatā mahākaccāyanattherena vuttaṃ. Niruttīti nibbacanaṃ, pañcavidhā vā niruttinayā. Tesampi hi saddaracanāvisesena atthādhigamahetuto idha gahaṇaṃ yujjati. Pubbāparaṃ nāma pubbāparānusandhi, suttassa vā pubbabhāgena aparabhāgassa saṃsandanaṃ. Bhagavatā ca pañcavidhaetadaggaṭṭhānena dhammasenāpatinā ca pañcavidhakosallena pasaṭṭhabhāvānurūpanti sambandho. Dhāraṇabalanti dhāraṇasaṅkhātaṃ balaṃ, dhāraṇe vā balaṃ, ubhayatthāpi dhāretuṃ sāmatthiyanti vuttaṃ hoti. Dassento hutvā, dassanahetūtipi attho. Tañca kho atthato vā byañjanato vā anūnamanadhikanti avadhāraṇaphalamāha. Na aññathā daṭṭhabbanti pana nivattetabbatthaṃ. Na aññathāti ca bhagavato sammukhā sutākārato na aññathā, na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, itarathā bhagavatā desitākāreneva sotuṃ samatthattā tadetaṃ na vattabbaṃ siyā. Yathāvuttena pana atthena dhāraṇabaladassanañca na virujjhati sutākārāvirujjhanavasena dhāraṇassa adhippetattā, aññathā bhagavatā desitākāreneva dhārituṃ samatthanato heṭṭhā vuttavacanena virujjheyya. Na hettha dvinnaṃ atthānaṃ atthantaratāparihāro yutto tesaṃ dvinnampi atthānaṃ sutabhāvadīpanena ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe pacchimatthavasena samattho, purimatthavasena ca asamatthoti āpajjeyyāti.


我来翻译这段巴利文：
最上位词的义已说。于"多闻"等中其他长老也有多闻、具念、有慧、有毅力、和侍者,但此尊者学习佛语时住于十力教中司库学,故名为多闻第一。此长老学习持守佛语的念比其他长老更有力,故名为具念第一。唯此尊者住于一句时取六万句,依佛所说方式知一切句,故名为有慧第一。此尊者学习佛语的精进和诵习的精进与他人不同,故名为有毅力第一。此尊者侍奉如来不如其他侍者比丘的侍奉方式侍奉。其他人也侍奉如来,但不能把握佛意而侍奉,但此长老从得侍者位之日起精进努力把握如来意而侍奉,故名为侍者第一。
善义即善于所说义和目的义。法即圣典法,或种种因。文即字母因显义。虽以句显义,因句以字母为根故说"以字母显"。或因显义故此中语也名为文。因以语完全显义,故长老大迦旃延说"以文显示"。语即词源,或五种语方式。因彼等以声制作差别为得义因故此处取适合。前后即前后关联,或经前分与后分的连结。
与世尊以五种最上位及法将军以五种善巧称赞性相应为关系。持力即名为持的力,或于持的力,两处皆说为能持。有显示,义亦为显示因。而彼实从义或从文无减无增说为决定果。而"不应异见"为应遮止义。"不异"即从面前所闻行相不异,非从世尊所说行相。因为世尊说是不可思议威力,如是则证成前说"谁能以一切行相了知"语,否则因能如世尊所说行相闻故不应说彼。但依如所说义显示持力也不相违因许持依不违闻行相,否则因能如世尊所说行相持故应违前说语。因此中不适合舍二义的他义性因彼二义以显明闻性一境性,否则长老依后义于世尊说一切行相领受能,而依前义不


‘‘Yo paro na hoti, so attā’’ti vuttāya niyakajjhattasaṅkhātāya santatiyā pavattanako tividhopi me-saddo, tasmā kiñcāpi niyakajjhattasantativasena ekasmiṃ yevatthe me-saddo dissati, tathāpi karaṇasampadānasāminiddesavasena vijjamānavibhattibhedaṃ sandhāya vuttaṃ ‘‘tīsu atthesu dissatī’’ti, tīsu vibhattiyatthesu attanā saññuttavibhattito dissatīti attho . Gāthābhigītanti gāthāya abhigītaṃ abhimukhaṃ gāyitaṃ. Abhojaneyyanti bhojanaṃ kātumanaraharūpaṃ. Abhigītapadassa kattupekkhattā mayāti attho. Evaṃ sesesupi yathārahaṃ. Sutasaddassa kammabhāvasādhanavasena dvādhippāyikapadattā yathāyogaṃ ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

Kiñcāpi upasaggo kiriyaṃ viseseti, jotakamattabhāvato pana satipi tasmiṃ sutasaddoyeva taṃ taṃ atthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti āha ‘‘saupasaggo ca anupasaggo cā’’ti. Assāti sutasaddassa. Upasaggavasenapi dhātusaddo visesatthavācako yathā ‘‘anubhavati parābhavatī’’ti vuttaṃ ‘‘gacchantoti attho’’ti. Tathā anupasaggopi dhātusaddo saupasaggo viya visesatthavācakoti āha ‘‘vissutadhammassāti attho’’ti. Evamīdisesu. Sotaviññeyyanti sotadvāranissitena viññāṇena viññātabbaṃ, sasambhārakathā vā esā, sotadvārena viññātabbanti attho. Sotadvārānusāraviññātadharoti sotadvārānusārena manoviññāṇena viññātadhammadharo. Na hi sotadvāranissitaviññāṇamattena dhammo viññāyati, atha kho tadanusāramanoviññāṇeneva, sutadharoti ca tathā viññātadhammadharo vutto, tasmā tadatthoyeva sambhavatīti evaṃ vuttaṃ. Kammabhāvasādhanāni sutasadde sambhavantīti dassetuṃ ‘‘idha panā’’tiādimāha. Pubbāparapadasambandhavasena atthassa upapannatā, anupapannatā ca viññāyati, tasmā sutasaddasseva vasena ayamattho ‘‘upapanno, anupapanno’’ti vā na viññātabboti codanāya pubbāparapadasambandhavasena etadatthassa upapannataṃ dassetuṃ ‘‘me-saddassa hī’’tiādi vuttaṃ. Mayāti atthe satīti kattutthe karaṇaniddesavasena mayāti atthe vattabbe sati, yadā me-saddassa kattuvasena karaṇaniddeso, tadāti vuttaṃ hoti. Mamāti atthe satīti sambandhīyatthe sāminiddesavasena mamāti atthe vattabbe sati, yadā sambandhavasena sāmi niddeso, tadāti vuttaṃ hoti.


我来翻译这段巴利文：
"非他者,彼为我"如是说的名为己内称为相续中转起的三种"我"声,故虽依己内相续于一义中见"我"声,然而依作具与受格主格指示关系见有分别差别故说"于三义中见",义为于三格义中从与我相应格见。
"诵颂"即以偈被诵向前诵。"不应食"即不适合作食的形状。因"被诵"词观待作者故义为"由我"。如是余处随适宜。因闻声依业与状态成就方式有二意趣词故随相应于"我闻"及"我的闻"二义适合。
虽前缀限定动作,但因只为显示故虽有彼闻声即说彼彼义故拾取有前缀闻声于无前缀闻声义释不相违故说"有前缀及无前缀"。"彼"即闻声的。依前缀也动词声说差别义如"随受被坏"故说"义为行"。如是无前缀动词声如有前缀说差别义故说"义为闻名法"。如是如是等。"耳可知"即应以耳门所依识所知,或此是具支说,义为应以耳门所知。"随耳门所知法持"即以随耳门意识所知法持。因不仅以耳门所依识知法,然而以随彼意识,而"闻持"即如是说所知法持,故彼义即可能故如是说。为显示业与状态成就存在于闻声故说"此中"等。依前后句关系了知义的适合不适合,故不应只依闻声了知此义"适合,不适合",为显示依前后句关系此义适合故说"因我声"等。"于我义时"即于作者义依作具指示关系应说我义时,义为当"我"声依作者以作具指示时。"于我的义时"即于关系义依主格指示关系应说我的义时,义为当依关系以主格指示时。


Evaṃ saddato ñātabbamatthaṃ viññāpetvā idāni tehi dassetabbamatthaṃ nidassento ‘‘evametesū’’tiādimāha. Sutasaddasannidhāne payuttena evaṃ-saddena savanakiriyājotakeneva bhavitabbaṃ vijjamānatthassa jotakamattattā nipātānanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Savanāya eva hi ākāro, nidassanaṃ, avadhāraṇampi, tasmā yathāvutto evaṃ-saddassa tividhopi attho savanakiriyājotakabhāvena idhādhippetoti. Ādi-saddena cettha sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ, tadabhinipātānañca manodvārika viññāṇānaṃ gahaṇaṃ veditabbaṃ, yato sotadvārānusāraviññātatthe idha sutasaddoti vutto. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ, tasmā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena hi vacanena avadhāraṇena nirākataṃ dasseti. Yathā pana yaṃ sutaṃ sutamevāti niyametabbaṃ, tathā ca taṃ sutaṃ sammā sutaṃ hotīti avadhāraṇaphalaṃ dassetuṃ vuttaṃ ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadati, tasmā ‘‘suta’’nti etassa asutaṃ na hotīti ayamattho labbhatīti sandhāya ‘‘assavanabhāvapaṭikkhepato’’ti vuttaṃ, iminā diṭṭhādinivattanaṃ karoti diṭṭhādīnaṃ ‘‘asuta’’nti saddantaratthabhāvena nivattetabbattā. Idaṃ vuttaṃ hoti – na idaṃ mayā attano ñāṇena diṭṭhaṃ, na ca sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sutaṃ sammadevāti. Tadeva sammā sutabhāvaṃ sandhāyāha ‘‘anūnā…pe… dassana’’nti. Hoti cettha –

‘‘Evādisattiyā ceva, aññatthāpohanena ca;

Dvidhā saddo atthantaraṃ, nivatteti yathāraha’’nti.

Apica avadhāraṇatthe evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa sutasaddassa sāvadhāraṇattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti, tadavadhāraṇaphalaṃ dasseti ‘‘anū…pe… dassana’’nti iminā. Savana-saddo cettha bhāvasaddena yogato kammasādhano veditabbo ‘‘suyyatī’’ti. Anūnādhikatāya bhagavato sammukhā sutākārato aviparītaṃ , aviparītassa vā suttassa gahaṇaṃ, tassa nidassanaṃ tathā, iti savanahetu suṇantapuggalasavanavisesavasena ayaṃ yojanā katā.


我来翻译这段巴利文：
如是显示从声应知义后,现在为显示由彼等应显示义而说"如是于此等"等。因与闻声接近而用的如是声应只为显示闻作用因助词只为显示存在义故说"如是为耳识等识业显示"。因为只闻的相状、显示和决定,故如所说如是声三种义以显示闻作用义此处意图。此中以"等"声应知取领受等耳门识及随彼生起的意门识,由此此处闻声说为随耳门所知义。因声用为决定果故一切语内含决定,故"闻"此得"唯闻"此义故说"由遮止非闻性"。以此语显示被决定否定。为显示如何应确定所闻即唯闻,及彼闻为正闻的决定果故说"无减无增无错取显示"。或者声依遮遣他声义说义,故"闻"此得"非不闻"此义故说"由遮止非闻性",以此作遮除见等因见等以"非闻"为他声义应遮止。此说义为 - 此非我以自智所见,非以自觉智证,然而是闻,而彼闻实为正闻。即依彼正闻性故说"无减...等...显示"。此中有 -
"以如是等力,及他义遮遣;
声以二方式,遮除他义如应。"
又于决定义如是声作此义结合故观待彼的闻声说具决定义"由遮止非闻性",显示彼决定果以"无...等...显示"此。此中闻声因与状态声结合应知为业成就"被闻"。以无减无增从面前闻世尊行相无错,或无错经的取,彼显示如是,如是依闻因闻者补特伽罗闻差别方式作此结合。


Evaṃ padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarenāpi taṃ dassetuṃ ‘‘tathā’’tiādi vuttaṃ. Tattha tassāti yā bhagavato sammukhā dhammassavanākārena pavattā manodvārikaviññāṇavīthi, tassā. Sā hi nānāppakārena ārammaṇe pavattituṃ samatthā, na sotadvārika viññāṇavīthi ekārammaṇeyeva pavattanato, tathā ceva vuttaṃ ‘‘sotadvārānusārenā’’ti. Tena hi sotadvārikaviññāṇavīthi nivattati. Nānappakārenāti vakkhamānena anekavihitena byañjanatthaggahaṇākārasaṅkhātena nānāvidhena ākārena, etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dasseti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Yasmiṃ pakāre vuttappakārā viññāṇavīthi nānappakārena pavattā, tadeva ārammaṇaṃ sandhāya ‘‘dhammappakāsana’’nti vuttaṃ, na pana sutasaddassa dhammatthaṃ, tena vuttaṃ ‘‘ayaṃ dhammo suto’’ti. Tassā hi viññāṇavīthiyā ārammaṇameva ‘‘ayaṃ dhammo suto’’ti vuccati. Tañca niyamiyamānaṃ yathāvuttāya viññāṇavīthiyā ārammaṇabhūtaṃ suttameva. Ayañhetthātiādi vuttassevatthassa pākaṭīkaraṇaṃ. Tappākaṭīkaraṇattho hettha hi-saddo. Viññāṇavīthiyā karaṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana ārammaṇaṃ kataṃ. Kiṃ pana tanti ce? Ayaṃ dhammo sutoti. Ayaṃ panetthādhippāyo – ākāratthe evaṃ-sadde ‘‘ekenākārenā’’ti yo ākāro vutto, so atthato sotadvārānusāraviññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvoyeva, tena ca tadārammaṇabhūtassa dhammasseva savanaṃ kataṃ, na aññanti. Evaṃ savanakiriyāya karaṇakattukammaviseso imissā yojanāya dassito.

Aññampi yojanamāha ‘‘tathā’’tiādinā. Nidassanatthaṃ evaṃ-saddaṃ gahetvā nidassanena ca nidassitabbassāvinābhāvato ‘‘evanti nidassitabbappakāsana’’nti vuttaṃ. Iminā hi tadavinābhāvato evaṃsaddena sakalampi suttaṃ paccāmaṭṭhanti dasseti, sutasaddassa kiriyāparattā, savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tasmiñca viññāṇappabandhe puggalavohāroti vuttaṃ ‘‘puggalakiccappakāsana’’nti. Sādhāraṇaviññāṇappabandho hi paṇṇattiyā idha puggalo nāma, savanakiriyā pana tassa kiccaṃ nāma. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhati vohāravisayattā tassā kiriyāyāti daṭṭhabbaṃ. ‘‘Ida’’ntiādi piṇḍatthadassanaṃ mayāti yathāvuttaviññāṇappabandhasaṅkhātapuggalabhūtena mayā. Sutanti savanakiriyāsaṅkhātena puggalakiccena yojitaṃ, imissā pana yojanāya puggalabyāpāravisayassa puggalassa, puggalabyāpārassa ca nidassanaṃ katanti daṭṭhabbaṃ.


我来翻译这段巴利文：
如是显示词组以一方式的义结合后,现在为显示以其他方式彼故说"如是"等。其中"彼"即在世尊面前以闻法行相转起的意门识路,彼。因为彼能以种种行相于所缘转起,非耳门识路因只于一所缘转起,如是即说"随耳门"。因为以彼遮除耳门识路。"种种行相"即将说的多种名为文义取相状的种种行相,以此显示此结合取如是声为行相义。"显示转起有性"即显示转起的有性。依彼如说识路以种种行相转起的所缘说"法显示",非闻声法义,故说"此法被闻"。因为说彼识路的所缘为"此法被闻"。而彼被确定即如所说识路所缘的经。"此中"等为已说义明显化。此中"因"声为彼明显化义。以作具识路由我非作他,然而作此所缘。若问何为彼?此法被闻。此中此意趣 - 于行相义如是声说"以一行相"彼行相实为随耳门识路以种种行相于所缘转起性,以彼作彼所缘法的闻,非他。如是显示此结合的闻作用作具作者业差别。
说其他结合以"如是"等。取如是声为显示义,因显示与所显示不相离故说"如是为所显示显示"。以此因彼不相离故显示以如是声触及一切经,因闻声属于作用,因闻作用系属共同识相续,于彼识相续中有补特伽罗言说故说"显示补特伽罗作用"。因为共同识相续此处名为假立补特伽罗,而闻作用名为彼作用。应知于无补特伽罗言说适宜法相续中不得闻作用因彼作用属于言说境。"此"等为总义显示。"由我"即由如所说识相续名为补特伽罗的我。"闻"即结合以名为闻作用的补特伽罗作用,应知此结合作补特伽罗活动境的补特伽罗和补特伽罗活动的显示。


Ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathāpi atthayojanaṃ dassetuṃ ‘‘tathā’’tiādi vuttaṃ. Cittasantānassāti yathāvuttaviññāṇappabandhassa. Nānākārappavattiyāti nānappakārena ārammaṇe pavattiyā. Nānappakāraṃ atthabyañjanassa gahaṇaṃ, nānappakārassa vā atthabyañjanassa gahaṇaṃ tathā, tatoyeva sā ‘‘ākārapaññattī’’ti vuttāti tadevatthaṃ samattheti ‘‘evanti hī’’tiādinā. Ākārapaññattīti ca upādāpaññattiyeva, dhammānaṃ pana pavattiākāramupādāya paññattattā tadaññāya upādāpaññattiyā visesanatthaṃ ‘‘ākārapaññattī’’ti vuttā visayaniddesoti uppattiṭṭhānaniddeso. Sotabbabhūto hi dhammo savanakiriyākattubhūtassa puggalassa savanakiriyāvasena pavattiṭṭhānaṃ kiriyāya kattukammaṭṭhattā tabbasena ca tadādhārassāpi dabbassa ādhārabhāvassa icchitattā, idha pana kiriyāya kattupavattiṭṭhānabhāvo icchitoti kammameva ādhāravasena vuttaṃ, tenāha ‘‘kattu visayaggahaṇasanniṭṭhāna’’nti, ārammaṇameva vā visayo. Ārammaṇañhi tadārammaṇikassa pavattiṭṭhānaṃ. Evampi hi attho suviññeyyataro hoti. Yathāvuttavacane piṇḍatthaṃ dassetuṃ ‘‘ettāvatā’’tiādi vuttaṃ. Ettāvatā ettakena yathāvuttatthena padattayena, kataṃ hotīti sambandho. Nānākārappavattenāti nānappakārena ārammaṇe pavattena. Cittasantānenāti yathāvuttaviññāṇavīthisaṅkhātena cittappabandhena. Gahaṇasadde cetaṃ karaṇaṃ. Cittasantānavinimuttassa kassaci kattu paramatthato abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññamiva taṃsamaṅgiṃ katvā abhedepi bhedavohārena ‘‘cittasantānena taṃsamaṅgino’’ti vuttaṃ. Vohāravisayo hi saddo nekantaparamatthikoti (kārakarūpasiddhiyaṃ yo kāreti sahetusuttaṃ passitabbaṃ) savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato tassa visayoyevāti vuttaṃ ‘‘kattu visayaggahaṇasanniṭṭhāna’’nti.

Apica savanavasena cittappavattiyā eva savanakiriyābhāvato taṃvasena tadaññanāmarūpadhammasamudāyabhūtassa taṃkiriyākattu ca visayo hotīti katvā tathā vuttaṃ. Idaṃ vuttaṃ hoti – purimanaye savanakiriyā, takkattā ca paramatthato tathāpavattacittasantānameva, tasmā kiriyāvisayopi ‘‘kattu visayo’’ti vutto. Pacchimanaye pana tathāpavattacittasantānaṃ kiriyā, tadaññadhammasamudāyo pana kattā, tasmā kāmaṃ ekantato kiriyāvisayoyevesa dhammo, tathāpi kiriyāvasena ‘‘tabbantakattu visayo’’ti vuttoti. Taṃsamaṅginoti tena cittasantānena samaṅgino. Kattūti kattārassa. Visayoti ārammaṇavasena pavattiṭṭhānaṃ, ārammaṇameva vā. Sutākārassa ca therassa sammā nicchitabhāvato ‘‘gahaṇasanniṭṭhāna’’nti vuttaṃ.

Aparo nayo – yassa…pe… ākārapaññattīti ākāratthena evaṃ-saddena yojanaṃ katvā tadeva avadhāraṇatthampi gahetvā imasmiṃyeva naye yojetuṃ ‘‘gahaṇaṃ kataṃ’’ icceva avatvā ‘‘gahaṇasanniṭṭhānaṃ kata’’nti vuttanti daṭṭhabbaṃ. Avadhāraṇena hi sanniṭṭhānamidhādhippetaṃ, tasmā ‘‘ettāvatā’’tiādinā avadhāraṇatthampi evaṃ-saddaṃ gahetvā ayameva yojanā katāti dassetīti veditabbaṃ, imissā pana yojanāya gahaṇākāragāhakatabbisayavisesanidassanaṃ katanti daṭṭhabbaṃ.


我来翻译这段巴利文：
取如是声为行相义为显示前结合另一义结合故说"如是"等。"心相续"即如所说识相续。"种种行相转起"即以种种行相于所缘转起。种种行相义文的取,或种种义文的取如是,因此彼说为"行相假立"故证成彼义以"如是"等。"行相假立"即唯依假立,因依诸法转起行相施设故为区别彼他依假立故说"行相假立"。"境界说示"即生起处说示。因应闻法为闻作用作者补特伽罗依闻作用转起处,因作用有作者业处性,依彼故欲得彼依处的实物的依处性,但此处欲得作用的作者转起处性故只依依处说业,故说"作者境界取决定",或只所缘为境界。因为所缘为彼所缘者的转起处。如是义更易了知。为显示如所说语的总义故说"以此"等。"以此"即以如此如所说义词组,"被作"为关系。"以种种行相转起"即以种种行相于所缘转起。"心相续"即名为如所说识路的心相续。此于取声为作具。虽胜义上无离心相续任何作者,依声言说欲说智所计度差别,作如离心相续彼具者,于无差别以差别言说说"以心相续彼具者"。因声为言说境非一向胜义(应见作者格成就中令作因缘经)。闻作用境的应闻法因胜义此处为依闻作用转起心相续的作者性故为彼境故说"作者境界取决定"。
又因依闻唯心转起为闻作用故依彼为彼他名色法聚所成彼作用作者的境而如是说。此说义 - 前方式闻作用及彼作者胜义唯如是转起心相续,故作用境也说为"作者境"。但后方式如是转起心相续为作用,而其他法聚为作者,故虽定一向此法为作用境,然依作用说为"彼具作者境"。"彼具者"即具彼心相续者。"作者"即作者的。"境"即依所缘转起处,或只所缘。因闻行相由长老正确决定故说"取决定"。
另一方式 - "随...等...行相假立"取如是声为行相义作结合后,取彼也为决定义,为于此方式结合故不只说"作取",而说"作取决定"应知。因此处以决定意趣决定,故应知以"以此"等取如是声也为决定义作此结合显示,应知此结合作取行相能取彼境差别显示。


Aññampi yojanamāha ‘‘atha vā’’tiādinā. Pubbe attanā sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādibhūtassa upadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya ‘‘puggalakiccaniddeso’’ti vuttaṃ attanā sutānañhi atthabyañjanānaṃ puna upadhāraṇaṃ ākārādittayaṃ, tañca evaṃ-saddassa attho. So pana yaṃ dhammappabandhaṃ upādāya puggalapaññatti pavattā, tassa byāpārabhūtaṃ kiccameva , tasmā evaṃ-saddena puggalakiccaṃ niddisīyatīti. Kāmaṃ savanakiriyā puggalabyāpāropi avisesena, tathāpi visesato viññāṇabyāpārovāti vuttaṃ ‘‘viññāṇakiccaniddeso’’ti. Tathā hi puggalavādīnampi savanakiriyā viññāṇanirapekkhā natthi savanādīnaṃ visesato viññāṇabyāpārabhāvena icchitattā. Meti saddappavattiyā ekanteneva sattavisayattā, viññāṇakiccassa ca sattaviññāṇānamabhedakaraṇavasena tattheva samodahitabbato ‘‘ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. ‘‘Aya’’ntiādi tappākaṭīkaraṇaṃ. Ettha hi savanakiccaviññāṇasamaṅgināti evaṃ-saddena niddiṭṭhaṃ puggalakiccaṃ sandhāya vuttaṃ, taṃ pana puggalassa savanakiccaviññāṇasamaṅgībhāvena puggalakiccaṃ nāmāti dassetuṃ ‘‘puggalakiccasamaṅginā’’ti avatvā ‘‘savanakiccaviññāṇasamaṅginā’’ti āha, tasmā ‘‘puggalakicca’’nti niddiṭṭhasavanakiccavatā viññāṇena samaṅgināti attho. Viññāṇavasena, laddhasavanakiccavohārenāti ca sutasaddena niddiṭṭhaṃ viññāṇakiccaṃ sandhāya vuttaṃ. Savanameva kiccaṃ yassāti tathā. Savanakiccanti vohāro savanakiccavohāro, laddho so yenāti tathā. Laddhasavanakiccavohārena viññāṇasaṅkhātena vasena sāmatthiyenāti attho. Ayaṃ pana sambandho – savanakiccaviññāṇasamaṅginā puggalena mayā laddhasavanakiccavohārena viññāṇavasena karaṇabhūtena sutanti.

Apica ‘‘eva’’nti saddassattho avijjamānapaññatti, ‘‘suta’’nti saddassattho vijjamānapaññatti, tasmā te tathārūpapaññatti upādānabhūtapuggalabyāpārabhāveneva dassento āha ‘‘evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso’’ti. Na hi paramatthatoyeva niyamiyamāne sati puggalakiccaviññāṇakiccavasena ayaṃ vibhāgo labbhatīti. Imissā pana yojanāya kattubyāpārakaraṇabyāpārakattuniddeso katoti veditabbo.


我来翻译这段巴利文：
说其他结合以"或者"等。如是声为前已闻种种经名为义文所观察行相的显示,或决定的显示自性,故说"补特伽罗作用说示"因彼行相等所成观察为补特伽罗假立依处所成法相续作用。因为已闻义文的重新观察为行相等三,而彼为如是声义。然而彼唯为依彼法相续而转起补特伽罗假立的作用,故以如是声说示补特伽罗作用。虽然闻作用无差别也为补特伽罗活动,然而特别为识活动故说"识作用说示"。如是即使对补特伽罗论者闻作用也无离识,因欲得闻等特别为识活动性。因声转起必定唯属于有情境,及识作用依造无差别于彼处应结合故说"结合二作用补特伽罗说示"。"此"等为彼明显化。因为此处依如是声所说示具闻作用识补特伽罗作用说,然而彼以补特伽罗具闻作用识性为补特伽罗作用故不说"具补特伽罗作用",而说"具闻作用识",故"补特伽罗作用"即义为具所说闻作用识。"依识"、"以得闻作用言说"依闻声所说示识作用说。以彼为作用名为如是。闻作用为言说名为闻作用言说,以彼得名为如是。义为依得闻作用言说名为识的能力。此为关系 - 以具闻作用识补特伽罗即我以得闻作用言说识能力为作具而闻。
又"如是"声义为无所有假立,"闻"声义为所有假立,故显示彼等如是假立唯以依处所成补特伽罗活动性故说"如是为补特伽罗作用说示。闻为识作用说示"。因为若只依胜义确定则不得此依补特伽罗作用识作用的差别。应知此结合作作者活动作具活动作者说示。


Sabbassāpi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā, sabbāsañca paññattīnaṃ vijjamānādivasena chasu paññattibhedesu antogadhattā tāsu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhāretvā dassento ‘‘evanti cā’’tiādimāha. Tattha ‘‘eva’’nti ca ‘‘me’’ti ca vuccamānassa atthassa ākārādibhūtassa dhammānaṃ asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Saccikaṭṭhaparamatthavasenāti ca bhūtatthauttamatthavasenāti attho. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho ‘‘saccikaṭṭho, paramattho’’ti ca vuccati, ‘‘evaṃ me’’ti padānaṃ pana attho abhūtattā, anuttamattā ca na tathā vuccati, tasmā bhūtatthauttamatthasaṅkhātena saccikaṭṭhaparamatthavasena visesanabhūtena avijjamānapaññattiyevāti. Etena ca visesanena bālajanehi ‘‘atthī’’ti parikappitaṃ paññattimattaṃ nivatteti. Tadevatthaṃ pākaṭaṃ karoti, hetunā vā sādheti ‘‘kiñhettha ta’’ntiādinā. Yaṃ dhammajātaṃ, atthajātaṃ vā ‘‘eva’’nti vā ‘‘me’’ti vā niddesaṃ labhetha, taṃ ettha rūpaphassādidhammasamudāye, ‘‘evaṃ me’’ti padānaṃ vā atthe. Paramatthato na atthīti yojanā. Rūpaphassādibhāvena niddiṭṭho paramatthato ettha attheva, ‘‘evaṃ me’’ti pana niddiṭṭho natthīti adhippāyo. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. ‘‘Saccikaṭṭhaparamatthavasenā’’ti cettha adhikāro. ‘‘Yañhī’’tiādi tappākaṭīkaraṇaṃ, hetudassanaṃ vā. Yaṃ taṃ saddāyatanaṃ sotena sotadvārena, tannissitaviññāṇena vā upaladdhaṃ adhigamitabbanti attho. Tena hi saddāyatanamidha gahitaṃ kammasādhanenāti dasseti.


我来翻译这段巴利文：
因一切声所得义应依假立门而行，及一切假立依所有等方式摄入六种假立差别中，故于彼等显示抉择"如是"等假立自性而说"如是"等。其中因说"如是"及"我"义为行相等所成诸法的不省察性故为无所有假立，故说"依真实第一义为无所有假立"。"依真实第一义"即依真实义、最上义之义。此说义 - 凡不如幻、阳焰等为非真实义，不如随闻等所取为非最上义，彼色声等自性，或变坏、领受等自性义说为"真实、第一义"，但"如是我"诸词的义因非真实，非最上故不如是说，故以名为真实最上的真实第一义为差别所成唯无所有假立。以此差别遮除愚人所计有的唯假立。明显化彼义，或以因证成以"因为于此"等。凡法类或义类得"如是"或"我"说示，彼于此色触等法聚，或于"如是我"诸词义。胜义无有为结合。意趣为色触等性所说示胜义于此有，但"如是我"所说示无。但"闻"依声处说"所有假立"。此处也为"依真实第一义"主题。"因为"等为彼明显化，或因显示。义为凡彼声处为耳、耳门，或依彼识所得、应得。因以此显示此处以业成就取声处。


Evaṃ aṭṭhakathānayena paññattisarūpaṃ niddhāretvā idāni aṭṭhakathāmuttakenāpi nayena vuttesu chasu paññattibhedesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento ‘‘tathā’’tiādimāha. Upādāpaññatti ādayo hi porāṇaṭṭhakathāto muttā saṅgahakāreneva ācariyena vuttā. Vitthāro abhidhammaṭṭhakathāya gahetabbo. Taṃ tanti taṃ taṃ dhammajātaṃ, sotapathamāgate dhamme upādāya tesaṃ upadhāritākāranidassanāvadhāraṇassa paccāmasanavasena evanti ca sasantatipariyāpanne khandhe upādāya meti ca vattabbattāti attho. Rūpavedanādibhedehi dhamme upādāya nissāya kāraṇaṃ katvā paññatti upādāpaññatti yathā ‘‘tāni tāni aṅgāni upādāya ratho gehaṃ, te te rūparasādayo upādāya ghaṭo paṭo, candimasūriyaparivattādayo upādāya kālo disā’’tiādi. Paññapetabbaṭṭhena cesā paññatti nāma, na paññāpanaṭṭhena. Yā pana tassa atthassa paññāpanā, ayaṃ avijjamānapaññattiyeva. Diṭṭhādīniupanidhāyavattabbatoti diṭṭhamutaviññāte upanidhāya upatthambhaṃ katvā apekkhitvā vattabbattā. Diṭṭhādisabhāvavirahite saddāyatane vattamānopi hi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavatto ‘‘upanidhāpaññatī’’ti vuccate. Sā panesā anekavidhā tadaññapekkhūpanidhā hatthagatūpanidhā sampayuttūpanidhāsamāropitūpanidhā avidūragatūpanidhā paṭibhāgūpanidhā tabbahulūpanidhātabbisiṭṭhūpanidhā’’tiādinā. Tāsu ayaṃ ‘‘dutiyaṃ tatiya’’ntiādikā viya paṭhamādīnaṃ diṭṭhādīnaṃ aññamaññamapekkhitvā vuttattā tadaññapekkhūpanidhāpaññatti nāma.


我来翻译这段巴利文：
如是依注疏方法抉择假立自性后,现在依离注疏方法也于所说六种假立差别中抉择"如是"等假立自性而说"如是"等。因为依假立等为结集者阿阇黎所说离古注疏。详细应取自阿毗达磨注疏。"彼彼"即彼彼法类,义为因依进入耳路诸法而依重摄彼等所观察行相显示决定故应说"如是",及依摄自相续蕴应说"我"。依色受等差别诸法、依止、作为因的假立为依假立,如"依彼彼支分假立车、屋,依彼彼色味等假立瓶、布,依月日转等假立时间、方向"等。此依应假立义名为假立,非依假立义。但彼义的假立,此唯无所有假立。"依见等应说"即依见闻觉知作支持、观待应说。因即使转起于离见等自性声处的闻言说,如"第二、第三"等依见闻觉知观待转起说为"比较假立"。而彼多种:"依待他比较、依现成比较、依相应比较、依置立比较、依近至比较、依似相比较、依多性比较、依胜性比较"等。于彼等此名为依待他比较假立,因如"第二、第三"等依见等初等相互观待而说。


Evaṃ paññattiyāpi atthādhigamanīyatāsaṅkhātaṃ dassetabbatthaṃ dassetvā idāni saddasāmatthiyena dīpetabbamatthaṃ niddhāretvā dīpento ‘‘ettha cā’’tiādimāha. Etthāti etasmiṃ vacanattaye. Ca-saddo upanyāso atthantaraṃ ārabhitukāmena yojitattā. ‘‘Suta’’nti vutte asutaṃ na hotīti pakāsitoyamattho, tasmā tathā suta-saddena pakāsitā attanā paṭividdhasuttassa pakāravisesā ‘‘eva’’nti therena paccāmaṭṭhāti tena evaṃ-saddena asammoho dīpito nāma, tenāha ‘‘evanti vacanena asammohaṃ dīpetī’’ti. Asammohanti ca yathāsute sutte asammohaṃ. Tadeva yuttiyā, byatirekena ca samatthehi ‘‘na hī’’tiādinā vakkhamānañca suttaṃ nānappakāraṃ duppaṭividdhañca. Evaṃ nānappakāre duppaṭividdhe sutte kathaṃ sammūḷho nānappakārapaṭivedhasamattho bhavissati. Imāya yuttiyā, iminā ca byatirekena therassa tattha asammūḷhabhāvasaṅkhāto dīpetabbo attho viññāyatīti vuttaṃ hoti. Evamīdisesu yathārahaṃ. Bhagavato sammukhā sutākārassa yāthāvato upari therena dassiyamānattā ‘‘suttassa asammosaṃ dīpetī’’ti vuttaṃ. Kālantarenāti sutakālato aparena kālena. Yassa…pe… paṭijānāti, therassa pana suvaṇṇabhājane pakkhittasīhavasā viya anassamānaṃ asammuṭṭhaṃ tiṭṭhati, tasmā so evaṃ paṭijānātīti vuttaṃ hoti. Evaṃ dīpitena pana atthena kiṃ pakāsitanti āha ‘‘iccassā’’tiādi. Tattha iccassāti iti assa, tasmā asammohassa, asammosassa ca dīpitattā assa therassapaññāsiddhītiādinā sambandho. Asammohenāti sammohābhāvena. Paññāvajjitasamādhiādidhammajātena taṃsampayuttāya paññāya siddhi sahajātādisattiyā sijjhanato. Sammohapaṭipakkhena vā paññāsaṅkhātena dhammajātena. Savanakālasambhūtāya hi paññāya taduttarikālapaññāsiddhi upanissayādikoṭiyā sijjhanato. Itaratthāpi yathārahaṃ nayo netabbo.


我来翻译这段巴利文：
如是显示以假立也应显示名为义得性后,现在抉择依声能力应显明义而显明说"此中"等。"此中"即于此语三组。因"且"声为欲始他义者所结合故。因说"闻"显明此义为"非不闻",故如是由闻声所显明自己通达经的种种行相为长老以"如是"所触及,故以彼如是声名为显明无痴,故说"以如是语显明无痴"。"无痴"即于如所闻经无痴。彼以正理及相违将说以"因非"等。且经是种种难通达。如是于种种难通达经如何迷惑者将能种种通达。由此正理及此相违了知长老于彼名为无迷惑性应显明义故说。如是于如是等随应。因世尊面前闻行相如实将由长老上显示故说"显明经无忘"。"异时"即闻时后时。随...等...许诺,但长老如置狮子脂于金器中不流失无忘而住,故说彼如是许诺。问以如是所显明义显示何?说"如是彼"等。其中"如是彼"即如是彼,因显明彼无痴、无忘故彼长老智成就等为关系。"以无痴"即以无迷惑。因由离智定等法类与彼相应智以俱生等力成就。或由迷惑对治名为智的法类。因由闻时生起智得后时智成就以近依等边成就故。于其他处也随应导正理。



Evaṃ pakāsitena pana atthena kiṃ vibhāvitanti āha ‘‘tatthā’’tiādi. Tatthāti tesu dubbidhesu dhammesu. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyaṃ, tasmā tattha satiyā byāpāro adhiko, paññā pana guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi. Paññāya pubbaṅgamā paññāpubbaṅgamāti hi nibbacanaṃ, pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā dhammā’’tiādīsu (dha. pa. 1) viya. Apica yathā cakkhuviññāṇādīsu āvajjanādayo pubbaṅgamā samānāpi tadārammaṇassa avijānanato appadhānabhūtā, evaṃ pubbaṅgamāyapi appadhānatte sati paññāpubbaṅgamā etissāti nibbacanampi yujjati. Pubbaṅgamatā cettha purecāribhāvo. Iti sahajātapubbaṅgamo purejātapubbaṅgamoti duvidhopi pubbaṅgamo idha sambhavati, yathā cettha, evaṃ sati ‘‘pubbaṅgamāyā’’ti etthāpi yathāsambhavamesa nayo veditabbo. Evaṃ vibhāvitena samatthatāvacanena kimanubhāvitanti āha ‘‘tadubhayasamatthatāyogenā’’tiādi. Tattha atthabyañjanasampannassāti atthabyañjanena paripuṇṇassa, saṅkāsanādīhi vā chahi atthapadehi, akkharādīhi ca chahi byañjanapadehi samannāgatassa, atthabyañjanasaṅkhātena vā rasena sādurasassa. Pariyattidhammoyeva navalokuttararatanasannidhānato sattavidhassa, dasavidhassa vā ratanassa sannidhāno koso viyāti dhammakoso, tathā dhammabhaṇḍāgāro, tattha niyuttoti dhammabhaṇḍāgāriko. Atha vā nānārājabhaṇḍarakkhako bhaṇḍāgāriko viyāti bhaṇḍāgāriko, dhammassa anurakkhako bhaṇḍāgārikoti tameva sadisatākāraṇadassanena visesetvā ‘‘dhammabhaṇḍāgāriko’’ti vutto. Yathāha –

‘‘Bahussuto dhammadharo, sabbapāṭhī ca sāsane;

Ānando nāma nāmena, dhammārakkho tavaṃ mune’’ti. (apa. 

我来帮您直译这段巴利文:
如此阐明的道理要表达什么呢？因此说"在其中"等等。在其中，即在那两种法中。文字的所要通达的形式并不深奥，只要如听闻般保持即可，因此在此记忆的作用较多，而慧则为辅助性质，故说"以慧为先导"等等。以慧为先导即是"慧先导"的词源解释，此处的先导性即是主导性，如"诸法意先导"等处一样。
又如眼识等中虽有转向等为先导，但因不能了知其所缘而为非主要，如是虽为先导却为非主要，故"此为慧先导"的词源解释也适合。此处先导性即是先行性。如是俱生先导和前生先导两种先导在此都可能，如此处这样，如是在"为先导"中也应随情况而知此理。
如此阐明的能力之语要表明什么呢？因此说"由于二者俱备能力"等。其中"具足义文"即义文圆满，或具备诠释等六种义项及字母等六种文项，或以义文所说的味道而有美味。法藏，即如宝藏，因有九出世间法宝的存在，犹如七宝或十宝的宝藏；如是也称为法库，任职其中即为法库官。或如守护各种王室财物的库官，是为库官，守护正法的库官，以显示相似性质而特称为"法库官"。如说：
"多闻持法者，一切教典通；
阿难为其名，牟尼汝法护。"

1.542);

Aññathāpi dīpetabbamatthaṃ dīpeti ‘‘aparo nayo’’tiādinā, evaṃ saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattā tabbisayehi tehi atthehi yoniso manasikārassa dīpanaṃ yuttanti vuttaṃ ‘‘yoni…pe… dīpetī’’ti. ‘‘Ayoniso’’tiādinā byatirekena ñāpakahetudassanaṃ. Tattha katthaci hi-saddo dissati, so kāraṇe, kasmāti attho, iminā vacaneneva yoniso manasikaroto nānappakārapaṭivedhasambhavato aggi viya dhūmena kāriyena kāraṇabhūto so viññāyatīti tadanvayampi atthāpattiyā dasseti. Esa nayo sabbattha yathārahaṃ. ‘‘Brahmajālaṃ āvuso kattha bhāsita’’ntiādi pucchāvasena adhunā pakaraṇappattassa vakkhamānassa suttassa ‘‘suta’’nti padena vuccamānaṃ bhagavato sammukhā savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ ‘‘avikkhepaṃ dīpetī’’ti. ‘‘Vikkhittacittassā’’tiādinā byatirekakāraṇena ñāpakahetuṃ dassetvā tadeva samattheti ‘‘tathā hī’’tiādinā. Sabbasampattiyāti sabbena atthabyañjanadesakapayojanādinā sampattiyā. Kiṃ iminā pakāsitanti āha ‘‘yoniso manasikārena cetthā’’tiādi. Etthāti etasmiṃ dhammadvaye. ‘‘Na hi vikkhittacitto’’tiādinā kāraṇabhūtena avikkhepena, sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhiyā eva samatthanaṃ vuttaṃ, avikkhepena pana sappurisūpanissayassa siddhiyā samatthanaṃ na vuttaṃ. Kasmāti ce? Vikkhittacittānaṃ sappurise payirupāsanābhāvassa atthato siddhattā. Atthavaseneva hi so pākaṭoti na vutto.

Etthāha – yathā yoniso manasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ kāraṇabhūtānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena saddhammassavanasappurisūpanissayānaṃ kāraṇabhūtānaṃ siddhi vattabbā siyā assutavato, sappurisūpanissayavirahitassa ca tadabhāvato. Evaṃ santepi ‘‘na hi vikkhittacitto’’tiādisamatthanavacanena avikkhepena, sappurisūpanissayena ca kāraṇabhūtena saddhammassavanasseva phalabhūtassa siddhi vuttā, kasmā panevaṃ vuttāti? Vuccate – adhippāyantarasambhavato hi tathā siddhi vuttā. Ayaṃ panetthādhippāyo – saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhirakāraṇattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇaṃ ajjhattikakāraṇattā, tasmā ekantakāraṇe honte kimatthiyā anekantakāraṇaṃ pati phalabhāvaparikappanāti tathāyevetassa siddhi vuttāti. Ettha ca paṭhamaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhipavattiyā.


我来为您直译这段巴利文：
另外也以"另一方法"等来阐明应当阐述的意义，如是以声音所说的形相、显示、限定等义，由于是不颠倒正法的对象，故说"以如理...等...阐明"，表明以这些义为对象的如理作意是适当的。以"非如理"等通过对比来显示能知的因。其中有些地方出现"hi"(因为)字，表示原因，意为"为什么"，仅由此语，因为如理作意者能通达种种行相，所以如烟显示火一样，由果而知彼为因，也以推理而显示其关联性。这是各处相应的规则。
"朋友，梵网在何处宣说"等，通过问句，对现在场合所要说的经，由"所闻"这个词所说的面对世尊的听闻，若无专注则不可能，故说"显示不散乱"。以"心散乱者"等通过对比因来显示能知之因，然后以"确实"等来证成这点。"一切圆满"即以一切义文、说者、目的等的圆满。这表明什么呢？因此说"此中以如理作意"等。"此中"即在这两种法中。以"因为心散乱者"等，是以不散乱和亲近善士为因，来证成听闻正法这一果的成就，但没有说明以不散乱来证成亲近善士的成就。为什么呢？因为心散乱者不亲近善士这点从意义上已经成立。因为这点从意义上已经明显，所以没有说明。
这里有一个问题：如同以如理作意为果来说明自我正确安立和宿世福德这些因的成就，因为它们是不相离的；同样地，也应该说明以不散乱为果来成就听闻正法和亲近善士这些因，因为未闻法者和未亲近善士者是没有不散乱的。即便如此，通过"因为心散乱者"等证成之语，却说明以不散乱和亲近善士为因来成就听闻正法这一果，为什么这样说呢？回答说：因为可能有其他意趣所以这样说明成就。这里的意趣是：听闻正法和亲近善士不是不散乱的决定因，因为是外在因；但不散乱如同亲近善士，是听闻正法的决定因，因为是内在因，所以当有决定因时，何必假设对非决定因的果性呢？因此只这样说明它的成就。这里，第一是以果显示因的成就，如河水泛滥显示上游有雨；第二是以因显示果的成就，如必定下雨的云兴起显示将有雨降。


‘‘Aparo nayo’’tiādinā aññathāpi dīpetabbatthamāha, yasmā na hotīti sambandho. Evanti…pe… nānākāraniddesoti heṭṭhā vuttaṃ, so ca ākāroti sotadvārānusāraviññāṇavīthisaṅkhātassa cittasantānassa nānākārena ārammaṇe pavattiyā nānatthabyañjanaggahaṇasaṅkhāto so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro. Evaṃ bhaddakoti niravasesaparahitapāripūribhāvakāraṇattā evaṃ yathāvuttena nānatthabyañjanaggahaṇena sundaro seṭṭho, samāsapadaṃ vā etaṃ evaṃ īdiso bhaddo yassāti katvā. Na paṇihito appaṇihito, sammā appaṇi hito attā yassāti tathā, tassa. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayasampattiṃ. Guṇasseva hi aparāparavuttiyā pavattanaṭṭhena cakkabhāvo. Caranti vā etena sattā sampattibhavaṃ, sampattibhavesūti vā cakkaṃ. Yaṃ sandhāya vuttaṃ ‘‘cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31) pacchimabhāvo cettha desanākkamavaseneva. Purimacakkadvayasampattinti patirūpadesavāsasappurisūpanissayasaṅkhātaguṇadvayasampattiṃ. Sesaṃ vuttanayameva. Tasmāti purimakāraṇaṃ purimassevāti idha kāraṇamāha ‘‘na hī’’tiādinā.

Tena kiṃ pakāsitanti āha ‘‘iccassā’’tiādi. Iti imāya catucakkasampattiyā kāraṇabhūtāya. Assa therassa. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthibhāvena siddhiyā . Āsayasuddhīti vipassanāñāṇasaṅkhātāya anulomikakhantiyā, kammassakatāñāṇa-maggañāṇasaṅkhātassa yathābhūtañāṇassa cāti duvidhassāpi āsayassa asuddhihetubhūtānaṃ kilesānaṃ dūrībhāvena suddhi. Tadeva hi dvayaṃ vivaṭṭanissitānaṃ suddhasattānaṃ āsayo. Sammāpaṇihitatto hi pubbe ca katapuñño suddhāsayo hoti. Tathā hi vuttaṃ ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti, (dha. pa. 43) ‘‘katapuññosi tvaṃ ānanda, padhānamanuyuñja khippaṃ hohisi anāsavo’’ti (dī. ni. 

我来帮您直译这段巴利文：
以"另一方法"等也说明应当以其他方式阐明的意义，因为不会有，这是关联。"如是...等...种种形相之说明"是前面所说的，那形相即是以耳门随顺识路所称的心相续，以种种形相趣向所缘，称为把握种种义文，那是世尊言语通过区分义文差别而趣入整个教法圆满的形相。"如是贤善"即因为是无余利他圆满的原因，所以如前所说通过把握种种义文而美好殊胜，或是复合词，意为"有如是这样贤善的"。未安立即是不安立，正确地不安立自我者为如是，即他的。"后二轮圆满"即自我正确安立和宿世福德这两种功德的圆满。因为以功德的一个接一个运转的意义而成为轮。或众生以此而行于圆满之有，或在圆满诸有中为轮。关于这点所说："诸比丘，这四轮，具足此四轮的天人得以运转"等。此处后位只是依说法次第而已。"前二轮圆满"即住适宜处所和亲近善士这两种功德的圆满。其余如前所说。"因此"即说明此处的因是前因属于前者，以"因为不"等来说明。
这表明什么呢？因此说"如是他的"等。如是以此作为因的四轮圆满。"他"即这位长老。"后二轮成就"即由后二轮的存在而成就。"意乐清净"即观智所称的顺忍，和业自性智、道智所称的如实智，这两种意乐由断除不净因的烦恼而清净。因为这两种确实是依止出离的清净有情的意乐。因为正确安立自我且宿世有福德者即是清净意乐者。如是说："正确安立的心，会使他更优胜"，"阿难，你是作福者，精进修习，不久将成无漏"。

2.207) ca. Keci pana ‘‘kattukamyatāchando āsayo’’ti vadanti, tadayuttameva ‘‘tāya ca āsayasuddhiyā adhigamabyattisiddhī’’ti vacanena virodhato. Evampi maggañāṇasaṅkhātassa āsayassa suddhi na yuttā tāya adhigamabyattisiddhiyā avattabbatoti? No na yutto purimassa maggassa, pacchimānaṃ maggānaṃ, phalānañca kāraṇabhāvato. Payogasuddhīti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena suddhi, sabbassa vā kāyavacīpayogassa niddosabhāvena suddhi. Patirūpadesavāsī, hi sappurisasevī ca yathāvuttavisuddhapayogo hoti. Tathāvisuddhena yonisomanasikārapubbaṅgamena dhammassavanapayogena, vippaṭisārābhāvāvahena ca kāyavacīpayogena avikkhittacitto pariyattiyaṃ visārado hoti, tathābhūto ca thero, tena viññāyati purimacakkadvayasiddhiyā therassa payogasuddhi siddhāvāti. Tena kiṃ vibhāvitanti āha ‘‘tāya cā’’tiādi. Adhigamabyattisiddhīti paṭivedhasaṅkhāte adhigame chekabhāvasiddhi. Adhigametabbato hi paṭivijjhitabbato paṭivedho ‘‘adhigamo’’ti aṭṭhakathāsu vutto, āgamoti ca pariyatti āgacchanti attatthaparatthādayo etena, ābhuso vā gamitabbo ñātabboti katvā.

Tena kimanubhāvitanti āha ‘‘itī’’tiādi. Itīti evaṃ vuttanayena, tasmā siddhattāti vā kāraṇaniddeso. Vacananti nidānavacanaṃ lokato, dhammato ca siddhāya upamāya tamatthaṃ ñāpetuṃ ‘‘aruṇuggaṃ viyā’’tiādimāha. ‘‘Upamāya midhekacce, atthaṃ jānanti paṇḍitā’’ti (jā. 2.19.24) hi vuttaṃ. Aruṇoti sūriyassa udayato pubbabhāge uṭṭhitaraṃsi, tassa uggaṃ uggamanaṃ udayato udayantassa udayāvāsamuggacchato sūriyassa pubbaṅgamaṃ purecaraṃ bhavituṃ arahati viyāti sambandho. Idaṃ vuttaṃ hoti – āgamādhigamabyattiyā īdisassa therassa vuttanidānavacanaṃ bhagavato vacanassa pubbaṅgamaṃ bhavitumarahati, nidānabhāvaṃ gataṃ hotīti idamatthajātaṃ anubhāvitanti.

Idāni aparampi pubbe vuttassa asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsento ‘‘aparo nayo’’tiādimāha. Tattha hi ‘‘nānappakārapaṭivedhadīpakena , sotabbappabhedapaṭivedhadīpakenā’’ti ca iminā tehi saddehi pubbe dīpitaṃ asammohāsammosasaṅkhātaṃ dīpetabbatthamāha asammohena nānappakārapaṭivedhassa, asammosena ca sotabbappabhedapaṭivedhassa sijjhanato. ‘‘Attano’’tiādīhi pana pakāsetabbatthaṃ. Tena vuttaṃ ācariyadhammapālattherena ‘‘nānappakārapaṭivedhadīpakenātiādinā evaṃ-sadda suta-saddānaṃ therassa atthabyañjanesu asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dassetī’’ti (dī. ni. ṭī. 

我来为您直译这段巴利文：
有些人说"欲行之欲是意乐"，这是不适当的，因为与"由此意乐清净而成就现证之善巧"这句话相违。那么这样的话，称为道智的意乐的清净也不适当，因为不能说由此而成就现证之善巧？不，这是适当的，因为前道是后诸道和诸果的原因。"加行清净"即以如理作意为先导的闻法加行通过明晰而清净，或一切身语加行通过无过失而清净。因为住适宜处所者和亲近善士者有如上所说清净的加行。由如是清净的以如理作意为先导的闻法加行，以及能带来无追悔的身语加行，成为心不散乱而于教法善巧者，长老也是如此，由此可知由前二轮成就而成就长老的加行清净。这表明什么呢？因此说"由此等"。"现证善巧成就"即在称为通达的现证中成就熟练。因为从应当现证、应当通达的意义上，注释书中说通达为"现证"，"传承"即教法，因为藉此而来自利利他等，或应当极度前进、应当了知。
这暗示什么呢？因此说"如是"等。"如是"即依所说方法，或说因为已成就的原因说明。"语"即因缘语，为了以世间和法的成就譬喻来使知彼义，故说"如晨光"等。因为说："此中某些智者，以譬喻知义"。"晨光"即太阳升起前分生起的光芒，它的升起似乎适合成为升起、正在升起、升起处所升起的太阳的先导、前行者，这是关联。这是所说的：像这样的长老的传承现证善巧所说的因缘语适合成为世尊语的先导，成为因缘性，这样的义理被暗示。
现在为了显示另一个前面所说的称为不迷不忘的应当阐明的义，以"如是"音和"闻"音为能显示者来显示应当显示的义，故说"另一方法"等。其中以"显示种种行相通达，显示应闻诸差别通达"，以此说明由这些音前面所显示的称为不迷不忘的应当阐明的义，因为由不迷成就种种行相通达，由不忘成就应闻诸差别通达。而以"自己的"等来说明应当显示的义。因此阿阇黎法护长老说："以'显示种种行相通达'等来显示依四无碍解而显示'如是'音和'闻'音对长老在义文上的不迷不忘的义理配合"。

1.1). Hetugabbhañcetaṃ padadvayaṃ, nānappakārapaṭivedhasaṅkhātassa, sotabbappabheda-paṭivedhasaṅkhātassa ca dīpetabbatthassa dīpakattāti vuttaṃ hoti. Santassa vijjamānassa bhāvo sabbhāvo, atthapaṭibhānapaṭisambhidāhi sampattiyā sabbhāvo tathā. ‘‘Sambhava’’ntipi pāṭho, sambhavanaṃ sambhavo, atthapaṭibhānapaṭisambhidāsampattīnaṃ sambhavo tathā. Evaṃ itaratthāpi. ‘‘Sotabbappabhedapaṭivedhadīpakenā’’ti etena pana ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva vuttepi sotabbadhammavisesaṃ āmasatīti dasseti. Ettha ca sotabbadhammasaṅkhātāya pāḷiyā nidassetabbānaṃ bhāsitatthapayojanatthānaṃ, tīsu ca ñāṇesu pavattañāṇassa nānappakārabhāvato tabbhāvapaṭivedhadīpakena evaṃ-saddena atthapaṭibhānapaṭisambhidāsampattisabbhāvadīpanaṃ yuttaṃ, sotabbadhammassa pana atthādhigamahetuto, taṃvasena ca tadavasesahetuppabhedassa gahitattā, niruttibhāvato ca sotabbappabhedadīpakena suta-saddena dhammaniruttipaṭisambhidāsampattisabbhāvadīpanaṃ yuttanti veditabbaṃ. Tadevatthañhi ñāpetuṃ ‘‘asammohadīpakena, asammosadīpakenā’’ti ca avatvā tathā vuttanti.

Evaṃ asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsetvā idāni yonisomanasikārāvikkhepasaṅkhātassa dīpetabbassatthassa dīpakehipi tehi pakāsetabbamatthaṃ pakāsento ‘‘evanti cā’’tiādimāha. Tattha hi ‘‘evanti…pe… bhāsamāno, sutanti idaṃ…pe… bhāsamāno’’ti ca iminā tehi saddehi pubbe dīpitaṃ yonisomanasikārāvikkhepasaṅkhātaṃ dīpetabbatthamāha, ‘‘ete mayā’’tiādīhi pana pakāsetabbatthaṃ savanayogadīpakanti ca avikkhepavasena savanayogassa sijjhanato tadeva sandhāyāha . Tathā hi ācariyadhammapālattherena vuttaṃ ‘‘savanadhāraṇavacīparicariyā pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhāti te avikkhepadīpakena sutasaddena yojetvā’’ti (dī. ni. ṭī. 

我来为您直译这段巴利文：
或者由于具足依自己的证悟而生起的称为法忍耐的无痴和择法显示，以及具足如实深信，故于世尊有不动信的意思。因为注释书中这样说："于佛的心净信引导自己的现证智"和"以现证智来到自己之处"。正因如此，"不动信即智"。
这两个词是因的蕴含，意为是显示称为种种行相通达和称为应闻差别通达的应显示义的显示者。有、存在的状态为实有，以义和辩才无碍解圆满的实有如是。也有"生起"的读法，生起即是生成，义和辩才无碍解圆满的生起如是。其他处也如是。以"显示应闻差别通达"这句显示这个"闻"音因为与"如是"音相近，或因期待后说，虽然一般而说，也涉及应闻法的特殊性。这里因为应当以称为应闻法的圣典来显示所说义和目的义，以及在三智中转起智的种种行相性，所以以显示彼性通达的"如是"音来显示义和辩才无碍解圆满的实有是适当的；而因为应闻法是义的证得因，依此而摄取其余因的差别，以及是词根性，所以以显示应闻差别的"闻"音来显示法和词无碍解圆满的实有是适当的，应当了知。正是为了使知这个义理，所以不说"以显示不迷，以显示不忘"而如是说。
如是显示了以"如是"音和"闻"音为显示称为不迷不忘的应显示义的显示者所应显示的义之后，现在为了显示以显示称为如理作意不散乱的应显示义的显示者所应显示的义，故说"如是和"等。其中以"如是...等...说，闻即这...等...说"来说明以这些音前面所显示的称为如理作意不散乱的应显示义，而以"此等被我"等来显示应显示义为显示闻修，因为依不散乱而成就闻修，所以说及这点。如是阿阇黎法护长老说："因为闻持和语言修习对教法特别依赖于听闻执持，所以以显示不散乱的闻音来配合"。

1.1). Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhā, tasmā taddīpakavacaneneva ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhāti imamatthaṃ pakāsetīti vuttaṃ ‘‘evanti ca…pe… dīpetī’’ti tattha dhammāti pariyattidhammā. Manasānupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakāva ettha anusandhayo’’tiādibhedena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhantisaṅkhātāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthāpetvā paṭividdhā.

Savanadhāraṇavacīparicariyā ca pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhā, tasmā taddīpakavacaneneva bahū mayā dhammā sutā dhātā vacasā paricitāti imamatthaṃ pakāsetīti vuttaṃ ‘‘sutanti idaṃ…pe… dīpetī’’ti. Tattha sutāti sotadvārānusārena viññātā. Dhātāti suvaṇṇabhājane pakkhittasīhavasā viya manasi suppatiṭṭhitabhāvasādhanena upadhāritā. Vacasā paricitāti paguṇatāsampādanena vācāya paricitā sajjhāyitā. Idāni pakāsetabbatthadvayadīpakena yathāvuttasaddadvayena vibhāvetabbamatthaṃ vibhāvento ‘‘tadubhayenapī’’tiādimāha. Tattha tadubhayenāti purimanaye, pacchimanaye ca yathāvuttassa pakāsetabbassatthassa pakāsakena tena dubbidhena saddena. Atthabyañjanapāripūriṃ dīpentoti ādarajananassa kāraṇavacanaṃ. Tadeva kāraṇaṃ byatirekena vivarati, yuttiyā vā daḷhaṃ karoti ‘‘atthabyañjanaparipuṇṇañhī’’tiādinā. Asuṇantoti cettha lakkhaṇe, hetumhi vā anta-saddo. Mahatā hitāti mahantato hitasmā. Paribāhiroti sabbato bhāgena bāhiro.


我来为您直译这段巴利文：
因为教法以意和见的观察善通达特别依于作意，所以以显示彼的言说来显示"此等诸法被我以意观察，以见善通达"这个义理，故说"如是和...等...显示"。其中"诸法"即教法。"以意观察"即以"此处说戒，此处说定，此处说慧，此处只有这些联系"等差别而以意观察。"以见善通达"即以称为忍耐思择或称为知遍知的见，对其中所说的色非色诸法以"如是为色，如是量为色"等而善确定通达。
闻持和语言修习对教法特别依于听闻执持，所以以显示彼的言说来显示"多诸法被我闻、持、以语熟习"这个义理，故说"闻即这...等...显示"。其中"闻"即随顺于耳门而了知。"持"即如同装在金器中的狮子脂一样，以善住立于意的成就而执持。"以语熟习"即以熟练的成就而以语熟习、诵习。现在为了显明以显示二种应显示义的如上所说二音所应显明的义，故说"以彼二者"等。其中"以彼二者"即以前说方式和后说方式中如上所说的显示应显示义的那两种音。"显示义文圆满"是生起恭敬的因说。正是那个因由对比而开显，或以理趣而坚固"因为义文圆满"等。此中"不闻"的"闻"音是表特相或表原因。"大利"即从大而来的利益。"外者"即一切方面都在外。<.Assistant>


Etena pana vibhāvetabbatthadīpakena saddadvayena anubhāvetabbatthamanubhāvento ‘‘evaṃ me sutanti iminā’’tiādimāha. Pubbe visuṃ visuṃ atthe yojitāyeva ete saddā idha ekassevānubhāvatthassa anubhāvakabhāvena gahitāti ñāpetuṃ ‘‘sakalenā’’ti vuttaṃ. Kāmañca me-saddo imasmiṃ ṭhāne pubbena yojito, tadapekkhānaṃ pana evaṃ-sadda suta-saddānaṃ sahacaraṇato, avinābhāvato ca tathā vuttanti daṭṭhabbaṃ. Tathāgatappaveditanti tathāgatena pakārato viditaṃ, bhāsitaṃ vā. Attano adahantoti attani ‘‘mameda’’nti aṭṭhapento. Bhummatthe cetaṃ sāmivacanaṃ. Asappurisabhūminti asappurisavisayaṃ, so ca atthato apakataññutāsaṅkhātā ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ mahācoradīpakena bhagavatā vuttā anariyavohārāvatthā, tathā cāha ‘‘tathāgata…pe… adahanto’’ti. Hutvāti cettha seso. Tathā sāvakattaṃ paṭijānantoti sappurisabhūmiokkamanasarūpakathanaṃ. Nanu ca ānandattherassa ‘‘mametaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakaṃ siyāti? Nayidamevaṃ ‘‘evaṃ me suta’’nti vadantena ayampi attho anubhāvitoti atthasseva dassanato. Tena hi anubhāvetabbamatthaṃyeva tathā dasseti, na pana ānandattherassa adhimānassa, mahākassapattherādīnañca tadāsaṅkāya sambhavanti niṭṭhamettha gantabbaṃ. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacanaṃ, tasmā edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira samaye ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañcāyasmā ānando desanākusalo, idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā, cūḷapituputto ca, kiṃ nu kho so sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta’’nti, tesameva cetoparivitakkamaññāya tadabhipariharaṇatthaṃ asappurisabhūmisamatikkamanādiattho anubhāvitoti. Sāyeva yathāvuttā anariyavohārāvatthā asaddhammo, tadavatthānokkamanasaṅkhātā ca sāvakattapaṭijānanā saddhammo. Evaṃ sati pariyāyantarena purimatthameva dassetīti gahetabbaṃ. Apica kuhanalapanādivasena pavatto akusalarāsi asaddhammo, tabbirahitabhāvo ca saddhammo.‘‘Kevala’’ntiādināpi vuttassevatthassa pariyāyantarena dassanaṃ, yathāvuttāya anariyavohārāvatthāya parimoceti. Sāvakattaṃ paṭijānanena satthāraṃ apadisatīti attho. Apica satthukappādikiriyato attānaṃ parimoceti takkiriyāsaṅkāya sambhavato. ‘‘Satthu bhagavatoyeva vacanaṃ mayāsuta’’nti satthāraṃ apadisatīti atthantaramanubhāvanaṃ hoti. ‘‘Jinavacana’’ntiādipi pariyāyantaradassanaṃ, atthantaramanubhāvanameva vā. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti tathā. Vuttanayena cettha ubhayathā adhippāyo veditabbo.


我来为您直译这段巴利文：
为了暗示以此二音为显明应显明义的显示者所应暗示的义，故说"以'如是我闻'这个"等。为了使知前面分别配合义的这些音在此被取为只是一个暗示义的暗示者，故说"以整个"。虽然"我"音在此处与前面配合，但应当见到由于期待彼的"如是"音和"闻"音的相随和不相离而如是说。"如来所说"即如来以种种方式所知或所说。"不归于自己"即不安立于自己"这是我的"。这是处所义的属格语。"非善士地"即非善士境界，那实际上就是称为不知恩的"此处某恶比丘学习如来所说的法律后归于自己"，如是由世尊以大盗贼譬喻所说的非圣言说处，如是说"如来...等...不归于自己"。此中有"成为"的省略。"如是自称为声闻"是说明趣入善士地的自性。
难道不是由于具寿阿难没有"这是我语"的增上慢，大迦叶等长老也没有那样的怀疑，所以超越非善士地等之语成为无义吗？不是这样，因为只是显示"说'如是我闻'者也暗示这个义"这个义。因为以彼只是如是显示应当暗示的义，而不是阿难长老的增上慢和大迦叶等长老的那样怀疑的可能，应当在此达到这个结论。有些人说："如是说是考虑到诸天的寻思，所以这样的责难是无机会的"。据说在那时某些诸天生起这样的心寻思："世尊已般涅槃，这位具寿阿难善巧说法，现在说法，是释迦族所生如来的弟弟，也是叔父之子，他是说自己所证的法，还是只是如所闻的世尊之语？"，正是了知他们的心寻思，为了避免那个，暗示了超越非善士地等义。那如上所说的非圣言说处即是非正法，而称为不趣入那处的自称为声闻即是正法。如是则应当理解通过另一方式显示前义。又，依虚伪、谄诳等而转起的不善蕴为非正法，离彼性为正法。
以"唯"等也是通过另一方式显示已说的义，以如上所说的非圣言说处而解脱。以自称为声闻而归于导师的意思。又，解脱于等同导师等的行为，因为有彼行为的怀疑可能。"导师世尊的语我所闻"而归于导师，成为暗示另一义。"胜者语"等也是另一方式的显示，或只是暗示另一义。"到达"即显示。因为在现法、来世、究竟义中如其所应引导众生，所以为引导，法即是引导如是。此中应当了知如说的方式两种意趣。


Aparampi anubhāvetabbamatthamanubhāveti ‘‘apicā’’tiādinā. Tattha uppāditabhāvatanti desanāvasena pavattitabhāvaṃ. Purimavacanaṃ vivarantoti bhagavatā desitavasena purimataraṃ saṃvijjamānaṃ bhagavatā vacanameva uttāniṃ karonto, idaṃ vacananti sambandho. Catūhi vesārajjañāṇehi visāradassa, visāradahetubhūtacatuvesārajjañāṇasampannassa vā. Dasañāṇabaladharassa. Sammāsambuddhabhāvasaṅkhāte uttamaṭṭhāne ṭhitassa, usabhassa idanti vā atthena āsabhasaṅkhāte akampanasabhāvabhūte ṭhāne ṭhitassa. ‘‘Evameva kho bhikkhave, yadā tathāgato loke uppajjati…pe… so dhammaṃ desetī’’tiādinā (a. ni. 4.33) sīhopamasuttādīsu āgatena anekanayena sīhanādanadino. Sabbasattesu, sabbasattānaṃ vā uttamassa. Na cettha niddhāraṇalakkhaṇābhāvato niddhāraṇavasena samāso. Sabbattha hi sakkataganthesu, sāsanaganthesu ca evameva vuttaṃ. Dhammena sattānamissarassa. Dhammasseva issarassa taduppādanavasenātipi vadanti. Sesapadadvayaṃ tassevatthassa pariyāyantaradīpanaṃ. Dhammena lokassa padīpamiva bhūtassa, taduppādakabhāvena vā dhammasaṅkhātapadīpasampannassa. ‘‘Dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana’’nti (dī. ni. 3.118) hi vuttaṃ. Dhammena lokapaṭisaraṇabhūtassa, dhammasaṅkhātena vā paṭisaraṇena sampannassa. ‘‘Yaṃnūnāhaṃ…pe… tameva dhammaṃ sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyya’’nti (a. ni. 4.21; saṃ. ni. 1.173) hi vuttaṃ. Saddhindriyādisaddhammasaṅkhātassa varacakkassa pavattino, saddhammānametassa vā āṇācakkavarassa pavattino sammāsambuddhassa tassa bhagavato idaṃ vacanaṃ sammukhāva mayā paṭiggahitanti yojetabbaṃ. Byañjaneti padasamudāyabhūte vākye. Kaṅkhā vā vimati vāti ettha daḷhataraṃ niviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Sammukhā paṭiggahitamidaṃ mayāti tathā akattabbabhāvakāraṇavacanaṃ. Attanāuppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivarantoti pana assaddhiyavināsanassa, saddhāsampadamuppādanassa ca kāraṇavacanaṃ. ‘‘Teneta’’ntiādinā yathāvuttamevatthaṃ udānavasena dasseti.

‘‘Evaṃ me suta’’nti evaṃ vadanto gotamagottassa sammāsambuddhassa sāvako, gotamagottasambandho vā sāvako āyasmā ānando bhagavatā bhāsitabhāvassa, sammukhā paṭiggahitabhāvassa ca sūcanato, tathāsūcaneneva ca khalitadunniruttādigahaṇadosābhāvassa sijjhanato sāsane assaddhaṃ vināsayati, saddhaṃ vaḍḍhetīti attho. Ettha ca pañcamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā tisso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā, pacchimā pana tisso yathākkamaṃ ākāratthaṃ, nidassanatthaṃ, avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ. Honti cettha –

‘‘Dassanaṃ dīpanañcāpi, pakāsanaṃ vibhāvanaṃ;

Anubhāvanamiccattho, kiriyāyogena pañcadhā.

Dassito paramparāya, siddho nekatthavuttiyā;

Evaṃ me sutamiccettha, padattaye nayaññunā’’ti.

Eka-saddo pana aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati, ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 

我来为您直译这段巴利文：
以"又"等暗示另一个应暗示的义。其中"生起状态"即依说法方式而转起的状态。"开显前语"即显明世尊所说方式中更前存在的世尊之语，与"此语"相连。具有四无畏智而无畏的，或具足成为无畏因的四无畏智的。具有十智力的。住于称为正等觉性的最上处的，或以义为牛王的住于称为牛王的不动自性处的。如"诸比丘，正如当如来出现于世间...等...他说法"等，以在狮子譬喻经等中所来的种种方式作狮子吼的。在一切众生中，或一切众生的最上者。此中因为没有限定相，所以不是依限定方式复合。因为在一切梵语典籍和教典中都如是说。以法为众生的主。也说是以生起彼而为法的主。其余二语句是通过另一方式显示彼义。如法对世间成为灯，或依生起彼而具足称为法的灯。因为说"诸比丘，法身是如来的这个别名"。如法成为世间归依，或具足称为法的归依。因为说"我应当...等...恭敬、尊重、尊敬、供养、依止彼法而住"。转动称为信根等正法的妙轮的，或是这正法之轮的转动者，应当配合"这是那正等觉世尊之语被我亲闻而领受"。"文句"即成为语句集合的句子。"疑惑或犹豫"，此中更坚固安住的疑为疑惑，不太迟疑的智的差别为犹豫。"这是被我亲闻领受"是不应如是作的原因说。"不自称生起状态而开显前语"是破除不信、生起信具足的原因说。以"所以这"等依赞叹方式显示如上所说的义。
说"如是我闻"者，瞿昙族的正等觉的声闻，或与瞿昙族有关的声闻具寿阿难因为暗示是世尊所说性和亲闻领受性，以及以如是暗示而成就没有错误、恶语等执取的过失，所以破除对教法的不信，增长信，这是意思。此中第五等三种义配合是取未执取特殊的行相等义的"如是"音而显示，其后三种是取只是行相义的"如是"音而显明，最后三种应当见到是依次取行相义、譬喻义、确定义的"如是"音而配合。此中有：
"显示和显明，以及表示、显示、
暗示，如是依作用配合五种。
依相续所显示，依多义转起而成就，
于此'如是我闻'三语中由知理者"。
而"一"音在不同、最胜、无伴、数等中可见。如是，此在"我与世间是常，唯此为真实，其他为虚妄，如是某些人宣称"等中可见是不同义，在"心一境性"等中<.Assistant>

1.228; pārā. 11) seṭṭhe, ‘‘ekovūpakaṭṭho’’tiādīsu (dī. ni. 1.405; dī. ni. 2.215; ma. ni. 1.80; saṃ. ni. 3.63; vibha. 4.445) asahāye, ‘‘ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhyāyaṃ, idhāpi saṅkhyāyamevāti dassento āha ‘‘ekanti gaṇanaparicchedaniddeso’’ti (itivu. aṭṭha. 1; dī. ni. ṭī. 

我来为您直译这段巴利文：
在"心一境性"等中是最胜义，在"独一远离"等中是无伴义，在"诸比丘，唯一时节和机会是为住梵行"等中是数义，此中也只是数义，因此说"'一'是数量限定的指示"。
（注：这段巴利文是接续前文关于"一"字多义用法的讨论，列举了它在不同语境中的含义。）

1.paribbājakakathāvaṇṇanā) ekoyevesa samayo, na dve vā tayo vāti ūnādhikābhāvena gaṇanassa paricchedaniddeso ekanti ayaṃ saddoti attho, tena kassa paricchindananti anuyoge sati ‘‘samaya’’nti vuttanti dassento āha ‘‘samayanti paricchinnaniddeso’’ti. Evaṃ paricchedaparicchinnavasena vuttepi ‘‘ayaṃ nāma samayo’’ti sarūpato aniyamitattā aniyamitavacanamevāti dasseti ‘‘ekaṃ…pe…. dīpana’’nti iminā.

Idāni samayasaddassa anekatthavuttitaṃ atthuddhāravasena dassetvā idhādhippetamatthaṃ niyamento ‘‘tatthā’’tiādimāha. Tatthāti tasmiṃ ‘‘ekaṃ samaya’’nti padadvaye, samabhiniviṭṭho samaya saddoti sambandho. Na pana dissatīti tesvekasmiṃyeva atthe idha pavattanato. Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho. Khaṇeti okāse. Hetudiṭṭhīsūti hetumhi ceva laddhiyañca. Assāti samayasaddassa. Kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttakālo. Samayo nāma tasseva paccayasāmaggī, atthato pana tadanurūpasarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ, tasmā yathāvuttaṃ kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ca pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā appeva nāma svepi āgaccheyyāmāti. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo ‘‘khaṇo’’ti ca ‘‘samayo’’ti ca vuccati, so ekovāti adhippāyo. Diyaḍḍho māso seso gimhānaṃ uṇhasamayo. Vassānassa paṭhamo māso pariḷāhasamayo. Mahāsamayoti mahāsamūho. Samāso vā esa, byāso vā. Pavuṭṭhaṃ vanaṃ pavanaṃ, tasmiṃ, kapilavatthusāmante mahāvanasaṅkhāte vanasaṇḍeti attho. Samayopi khoti ettha samayoti sikkhāpadapūraṇassa hetu. Bhaddālīti tassa bhikkhussa nāmaṃ. Idaṃ vuttaṃ hoti – tayā bhaddāli paṭivijjhitabbayuttakaṃ ekaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha ‘‘bhagavāpi kho’’tiādi.


我来为您直译这段巴利文：
只有这一个时机，不是二或三，意思是这个"一"字是以无多无少而限定数量的指示，因此当问"限定什么"时，说"时机"，所以说"时机是被限定的指示"。如是虽然依限定和被限定而说，因为"这个名为时机"未从自相而确定，所以只是未确定之语，以"一...等...显示"这个来显示。
现在以义的列举方式显示"时机"音的多义转起性，限定此中所要表达的义而说"此中"等。"此中"即在"一时机"这二语中，"时机"音是完全确立的，这是关联。"但不见"因为在彼等中只在一义上此处转起。"和合"即因缘具足，意思是因缘和合。"刹那"即机会。"因和见"即在因以及见解。"彼"即时机音。"观察时和机会"，此中"时"即是接近的适时。"机会"即是彼的因缘具足，实际上是适合于彼的身体力量以及彼因缘障碍的无有。"观察"即是以智取彼等，因此意思是以慧取、观察如上所说的时和机会。这是说：如果明天去对我们将成为适时，身体将有力量遍满，且由去的因缘不会有其他不安乐住，那么观察这时和称为去的原因和合的机会，或许明天我们也会来。"刹那"即机会。因为如来出现等是梵行道的机会，因为是得彼因缘之因。而刹那即是机会。所说的"刹那"和"机会"，意趣是只有一个。热时期余一个半月是热机会。雨季的第一个月是热恼机会。"大机会"即大众。这是复合词，或是分别语。已生长的树林为巴瓦那，在彼中，意思是在迦毗罗卫城（今尼泊尔蓝毗尼）附近称为大林的树林。"机会也"，此中"机会"即是完成学处的因。"跋陀利"是那比丘的名字。这是说：跋陀利，你应当通达的一个适当因存在，那个你也未通达、未观察。什么是那个因？说"世尊也"等。


‘‘Uggahamāno’’tiādīsu mānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana sippaṃ uggahetuṃ samatthatāya ‘‘uggahamāno’’ti naṃ sañjānanti, tasmā ‘‘uggahamāno’’ti vuccati. Samaṇamuṇḍikassa putto samaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pakārena vadanti etthāti samayappavādako, tasmiṃ, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhūtayo brāhmaṇā, nigaṇṭhācelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ pakārena vadanti kathenti dīpenti, tasmā so ārāmo ‘‘samayappavādako’’ti vuccati. Sveva tindukācīrasaṅkhātāya timbarūsakarukkhapantiyā parikkhittattā ‘‘tindukācīro’’ti vuccati. Ekā sālā etthāti ekasālako. Yasmā panettha paṭhamaṃ ekā sālā ahosi, pacchā pana mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva paṭhamaṃ kataṃ ekaṃ sālaṃ upādāya laddhapubbanāmavasena ‘‘ekasālako’’ti vuccati. Mallikāya nāma pasenadirañño deviyā uyyānabhūto so pupphaphalasacchanno ārāmo, tena vuttaṃ ‘‘mallikāya ārāme’’ti. Paṭivasatīti tasmiṃ phāsutāya vasati.

Diṭṭhe dhammeti paccakkhe attabhāve. Atthoti vuḍḍhi. Kammakilesavasena samparetabbato sammā pāpuṇitabbato samparāyo, paraloko, tattha niyutto samparāyiko, paralokattho. Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti taṃ atthadvayamekato katvā ‘‘atthābhisamayā’’ti vuttaṃ. Dhiyā paññāya taṃtadatthe rāti gaṇhāti, dhī vā paññā etassatthīti dhīro. Paṇḍā vuccati paññā. Sā hi sukhumesupi atthesu paḍati gacchati, dukkhādīnaṃ vā pīḷanādiākāraṃ jānātīti paṇḍā. Tāya ito gatoti paṇḍito. Atha vā itā sañjātā paṇḍā etassa, paḍati vā ñāṇagatiyā gacchatīti paṇḍito. Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti cettha aggamaggañāṇena samucchedappahānaṃ vuttaṃ. Antanti avasānaṃ. Pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphāritākaraṇaṃ. Tadeva attho tathā ttha-kārassa ṭṭha-kāraṃ katvā. Samecca paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatādivasena santāpanaṃ paridahanaṃ santāpaṭṭho. Jarāya, maraṇena cāti dvidhā vipariṇāmetabbo vipariṇāmaṭṭho. Abhisametabbo paṭivijjhitabbo abhisamayaṭṭho, pīḷanādīniyeva. Tāni hi abhisametabbabhāvena ekībhāvamupanetvā ‘‘abhisamayaṭṭho’’ti vuttāni. Abhisamayassa vā paṭivedhassa attho gocaro abhisamayaṭṭhoti tāniyeva tabbisaya-bhāvūpagamana-sāmaññato ekattena vuttāni. Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samayasaddo evāti samayasaddassa atthuddhārepi saupasaggo abhisamayo vutto.


我来为您直译这段巴利文：
在"乌加哈马诺"等中,"马诺"是那位游行者的本名,因为能够学习某些技艺,所以人们称他为"乌加哈马诺",因此叫做"乌加哈马诺"。沙门文荼迦之子为沙门文荼迦子。据说他是提婆达多的侍者。在此宣说种种见解的机会,所以叫做机会宣说处,在那里,意思是见解宣说处。据说在那地方,章基、多卢卡、波卡拉沙提等婆罗门,尼乾子、无衣外道、游行者等出家人聚集,宣说、谈论、显示各自的见解,所以那园林叫做"机会宣说处"。因为被称为廷度迦果树的廷巴卢树列所环绕,故也叫做"廷度迦果园"。此中有一个讲堂,故叫做"一讲堂"。因为此处最初有一个讲堂,后来依止大福德的波塔波陀游行者而建造了许多讲堂,所以依据最初建造的一个讲堂而依先前得名的方式叫做"一讲堂"。这是波斯匿王的末利夫人的花果茂盛的园林,所以说"在末利园"。"住"即在那里安住。
"现法"即现前的自体。"义"即增长。因为依业烦恼之力而趣向,由于正确到达而为来世,即后世,与彼相应为来世的,即后世义。"义的现观"即获得如上所说的两种义所称的利。因为来世义也因为因的成就而成为已获得,所以合一那两种义而说"义的现观"。以智慧取彼彼义为"智者",或有智慧为智者。"贤"即智慧。因为它在细微义中也到达,或知苦等的逼迫等相为贤。由此而去为贤者。或者已生起贤从此者,或以智行而去为贤者。"正慢现观"即慢的正断。此中"正"说的是以最上道智的断根断。"究竟"即终点。"逼迫"即对具彼者的伤害、使不舒展。这就是义,如是把tha-音变成ṭṭha-音。与因缘和合而作的状态为有为相。以苦苦性等方式而热恼、焚烧为热恼相。应当以老、死二种而变易为变易相。应当现观、应当通达为现观相,即逼迫等。因为它们以应当现观性而导向一性,所以说"现观相"。或者现观即通达的义、境为现观相,所以它们以成为彼境界性的共同而说为一。此中因为前缀只是显示,所以显说各种义的只是"机会"音,因此在机会音的义列举中也说有前缀的现观。


Tesu pana atthesu ayaṃ vacanattho – sahakārīkāraṇavasena sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyamettha tadādhārapuggalavasenāti samayo, khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā, sattā vā sahajātādīhi, uppādādīhi cāti samayo, kālo. Dhammappavattimattatāya hi atthato abhūtopi kālo dhammappavattiyā adhikaraṇaṃ, karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, sammā vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavānaṃ sahāvaṭṭhānameva hi samūho, na pana avayavavinimutto samūho nāma koci paramatthato atthi. Paccayantarasamāgame eti phalaṃ uppajjati, pavattati vā etasmāti samayo, hetu yathā ‘‘samudayo’’ti. So hi paccayantarasamāgamaneneva attano phalaṃ uppādaṭṭhitisamaṅgībhāvaṃ karoti. Sameti saṃyojanabhāvato sambandho hutvā eti attano visaye pavattati, daḷhaggaṇabhāvato vā taṃsaññuttā sattā ayanti etena yathābhinivesaṃ pavattantīti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānaṃ samayo, paṭilābho. Samassa nirodhassa yānaṃ pāpuṇanaṃ, sammā vā yānaṃ apagamo appavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena taṃ taṃ sabhāvaṃ sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho.

Nanu ca atthamattaṃ yathādhippetaṃ pati saddā abhinivisantīti na ekena saddena aneke atthā abhidhīyanti, atha kasmā idha samayasaddassa anekadhā attho vuttoti? Saccametaṃ saddavisese apekkhite saddavisese hi apekkhite na ekena saddena anekatthābhidhānaṃ sambhavati. Na hi yo kālādiattho samaya-saddo, soyeva samūhādiatthaṃ vadati. Ettha pana tesaṃ tesamatthānaṃ samayasaddavacanīyatāsāmaññamupādāya anekatthatā samaya-saddassa vuttāti. Evaṃ sabbattha atthuddhāre. Hoti cettha –

‘‘Sāmaññavacanīyataṃ, upādāya anekadhā;

Atthaṃ vade na hi saddo, eko nekatthako siyā’’ti.

Samavāyādiatthānaṃ idha asambhavato, kālasseva ca apadisitabbattā ‘‘idha panassa kālo attho’’ti vuttaṃ. Desadesakādīnaṃ viya hi kālassa nidānabhāvena adhippetattā sopi idha apadisīyati. ‘Iminā kīdisaṃ kālaṃ dīpetīti āha ‘‘tenā’’tiādi. Tenāti kālatthena samaya-saddena. Aḍḍhamāso pakkhavasena vutto, pubbaṇhādiko divasabhāgavasena, paṭhamayāmādiko pahāravasena. Ādi-saddena khaṇalayādayo saṅgahitā, aniyamitavasena ekaṃ kālaṃ dīpetīti attho.


我来为您直译这段巴利文：
在那些义中，这是语义：依协同因缘力而具足、和合为机会，即和合。在此依所依之人而圣道梵行来集合为机会，即刹那。在此集合，或由此诸法、诸有情以俱生等、以生起等而和合为机会，即时。因为只是法的转起性，所以虽然实际上不存在的时间，以法的转起的所依、作具而以分别施设成就的形相而言说。平等的，或正确的支分的行进、转起、住立为机会，即众，如"集"。因为众只是支分的共住，而不是离开支分而有任何名为众的胜义。在其他因缘和合时从此生起果，或从此转起为机会，即因，如"集"。因为它只以其他因缘和合而使自己的果成就生起、住立。以结缚性而和合，成为关联而从此在自己境界中转起，或因为坚固执取性，具彼之想的诸有情由此如所执着而转起为机会，即见。因为以见结而诸有情极为束缚。和合、会合、和会为机会，即获得。平等的灭的行进、到达，或正确的行进、离去、不转起为机会，即断。应当以智正确地趣向、前进为现观，即诸法的无颠倒自性。以面向性而正确地从此趣向、前进、觉悟彼彼自性为现观，即诸法如实自性的证悟。
难道不是音只对所要表达的义而确立，所以一个音不表示多义，那为什么在此说机会音有多种义？这是真实的，在期待音的差别时，因为在期待音的差别时，一个音不能表示多义。因为凡是表达时等义的机会音，它并不表达众等义。但在此依彼等诸义的机会音所说性的共同而说机会音的多义性。如是在一切义的列举中。此中也有：
"依共同所说性，多种方式；
说义而一音，不成为多义。"
因为和合等义在此不可能，且只有时应当指出，所以说"但在此时是它的义"。因为如处所等，时也以因缘性而被意趣，所以在此也指出。"以此显示怎样的时"而说"由彼"等。"由彼"即由时义的机会音。半月依半份而说，日分依前午等而说，夜分依初夜等而说。以"等"音摄取刹那、片刻等，意思是依未确定方式显示一个时。<.Assistant>


Kasmā panettha aniyamitavasena kālo niddiṭṭho, na utusaṃvaccharādinā niyamitavasenāti āha ‘‘tattha kiñcāpī’’tiādi. Kiñcāpi paññāya viditaṃ suvavatthāpitaṃ, tathāpīti sambandho. Vacasā dhāretuṃ vā sayaṃ uddisituṃ vā parena uddisāpetuṃ vā na sakkā nānappakārabhāvato bahu ca vattabbaṃ hoti yāva kālappabhedo, tāva vattabbattā. ‘‘Ekaṃ samaya’’nti vutte pana na so kālappabhedo atthi, yo etthānantogadho siyāti dasseti ‘‘ekeneva padena tamatthaṃ samodhānetvā’’ti iminā. Evaṃ lokiyasammatakālavasena samayatthaṃ dassetvā idāni sāsane pākaṭakālavasena samayatthaṃ dassetuṃ ‘‘ye vā ime’’tiādi vuttaṃ. Apica utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddhoyevāti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhati tassā visesaparihāravisayattā. Tattha ye ime samayāti sambandho. Bhagavato mātukucchiokkamanakālo cettha gabbhokkantisamayo. Cattāri nimittāni passitvā saṃvejanakālo saṃvegasamayo. Chabbassāni sambodhisamadhigamāya cariyakālo dukkarakārikasamayo. Devasikaṃ jhānaphalasamāpattīhi vītināmanakālo diṭṭhadhammasukhavihārasamayo, visesato pana sattasattāhāni jhānasamāpattivaḷañjanakālo. Pañcacattālīsavassāni taṃtaṃdhammadesanākālo desanāsamayo. Ādi-saddena yamakapāṭihāriyasamayādayo saṅgaṇhāti. Pakāsāti dasasahassilokadhātupakampanaobhāsapātubhāvādīhi pākaṭā. ‘‘Ekaṃ samaya’’nti vutte tadaññepi samayā santīti atthāpattito tesu samayesu idha desanāsamayasaṅkhāto samayaviseso ‘‘ekaṃ samaya’’nti vuttoti dīpetīti adhippāyo.

Yathāvuttappabhedesuyeva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādi vuttaṃ. Tattha hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayoyeva. Ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo. Karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayo, tasmā tesu vuttappabhedesu samayesu ekadesova pakārantarena dassitoti daṭṭhabbaṃ. ‘‘Sannipatitānaṃ vo bhikkhave dvayaṃ karaṇīyaṃ dhammī kathā vā ariyo vā tuṇhībhāvo’’ti (udā. 12) vuttasamaye sandhāya ‘‘sannipatitānaṃ karaṇīyadvayasamayesū’’ti vuttaṃ. Tesupi samayesūti karuṇākiccaparahitapaṭipattidhammikathādesanāsamayesupi. Aññataraṃ samayaṃ sandhāya ‘‘ekaṃ samaya’’nti vuttaṃ atthato abhedattā.


我来为您直译这段巴利文：
为什么在此以未确定方式说时，而不以季节年等确定方式说？因此说"此中虽然"等。虽然以慧了知、善确立，但是，这是关联。因为从语言上难以持诵、自己诵出、或使他人诵出，因为有多种方式且要说很多，因为要说到时的差别。但当说"一时"时，显示"以一语总摄彼义"，没有时的差别不包含在此中。如是依世间认可的时而显示机会义后，现在为了依教法明显的时而显示机会义而说"或者这些"等。又，不以季节年等方式确定而说机会音时，显示也获得这个功德而说"或者这些"等。因为共相的显示止于别相，因为它以别相的舍离为境。此中"这些机会"是关联。世尊入母胎时为入胎机会。见四相而生厌时为厌离机会。为证菩提而修行六年时为苦行机会。每日以禅那果定度过时为现法乐住机会，特别是以七个七日享受禅那定时。四十五年为种种说法时为说法机会。以"等"音摄取双神变机会等。"明显"即以震动十千世界、显现光明等而明显。当说"一时"时，由含义而有其他机会，意趣是显示在那些机会中此处称为说法机会的机会差别被说为"一时"。
为了以其他方式摄取、显示如上所说差别的机会中的一分而说"这个"等。因为此中智事机会和自利行机会就是证菩提机会。圣默然机会是现法乐住机会。悲事、利他行、说法机会是说法机会，所以应当见到在那些所说差别的机会中只是以另一方式显示一分。关于"诸比丘，你们集会时应作二事：说法或圣默然"所说的机会，所以说"集会所作二事机会"。"在那些机会中"即在悲事、利他行、说法、说法机会中。依一个机会而说"一时"，因为实际上无差别。


Aññattha viya bhummavacanena ca karaṇavacanena ca niddesamakatvā idha upayogavacanena niddesapayojanaṃ niddhāretukāmo parammukhena codanaṃ samuṭṭhapeti ‘‘kasmā panetthā’’tiādinā. Etthāti ‘‘ekaṃ samaya’’nti imasmiṃ pade, karaṇavacanena niddeso kato yathāti sambandho. Bhavanti etthāti bhummaṃ, okāso, tattha pavattaṃ vacanaṃ vibhatti bhummavacanaṃ. Karoti kiriyamabhinipphādebhi etenāti karaṇaṃ, kiriyānipphattikāraṇaṃ. Upayujjitabbo kiriyāyāti upayogo, kammaṃ, tattha vacanaṃ tathā. ‘‘Tatthā’’tiādinā yathāvuttacodanaṃ pariharati. Tatthāti tesu abhidhammatadaññasuttapadavinayesu. Tathāti bhummavacanakaraṇavacanehi atthasambhavato cāti yojetabbaṃ, adhikaraṇabhāvenabhāvalakkhaṇatthānaṃ, hetukaraṇatthānañca sambhavatoti attho. Idhāti idhasmiṃ suttapade. Aññathāti upayogavacanena. Atthasambhavatoti accantasaṃyogatthassa sambhavato.

‘‘Tattha hī’’tiādi tabbivaraṇaṃ. Itoti ‘‘ekaṃ samaya’’nti suttapadato. Adhikaraṇatthoti ādhārattho. Bhavanaṃ bhāvo, kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, tadevattho tathā. Kena samayatthena idaṃ atthadvayaṃ sambhavatīti anuyoge sati tadatthadvayasambhavānurūpena samayatthena, taṃ daḷhaṃ karonto ‘‘adhikaraṇañhī’’tiādimāha. Padatthatoyeva hi yathāvuttamatthadvayaṃ siddhaṃ, vibhatti pana jotakamattā. Tattha kālasaṅkhāto, kālasaddassa vā attho yassāti kālattho. Samūhasaṅkhāto, ‘samūhasaddassa vā attho yassāti samūhattho, ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho, samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti, yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle, dhammapuñje vā phassādayopi hontīti ayañhi tattha attho. Nanu cāyaṃ upādāpaññattimatto kālo, vohāramatto ca samūho, so kathaṃ adhikaraṇaṃ siyā tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sayaṃ paramatthato avijjamānopi sabhāvadhammaparicchinnattā ādhārabhāvena paññāto, sabhāvadhammaparicchinno ca taṅkhaṇappavattānaṃ tato pubbe, parato ca abhāvato ‘‘pubbaṇhejāto, sāyanhe āgacchatī’’tiādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddhattā avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ pattasambhūto’’tiādīsu, evamidhāpi sabhāvadhammaparicchinnattā, kappanāmattasiddhattā ca tadubhayaṃ tattha vuttadhammānaṃ adhikaraṇabhāvena paññāpīyatīti.

‘‘Khaṇasamavāyahetusaṅkhātassā’’tiādi bhāvenabhāvalakkhaṇatthasambhavadassanaṃ. Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo buddhuppādakkhaṇo, yāni vā panetāni ‘‘cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) ettha patirūpadesavāso sappurisūpanissayo attasammāpaṇīdhi pubbekatapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena ‘‘khaṇo’’ti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni. Samavāyo nāma ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 44; saṃ. ni. 

我来为您直译这段巴利文：
如同在其他处不以处格语和具格语作说明，此处为了确定以对格语说明的目的，想要以他人的方式提出质问而说"为什么在此"等。"此中"即在"一时"这语中，与"如以具格语作说明"相关。"在此存在"为处格，即处所，在彼中转起的语为格，处格语。"以此作成"为具格，即作成作用的原因。"应当用于作用"为对格，即业，在彼中的语如是。以"此中"等回答如上所说的质问。"此中"即在彼等阿毗达摩和其他经句、律中。"如是"应当配合为"因为依处格语和具格语而义可能"，意思是因为所依性、以有性标记义和因具性义可能。"此"即在此经句中。"别异"即以对格语。"义可能"即因为极连合义可能。
"因为此中"等是彼的解释。"从此"即从"一时"这经句。"所依义"即能持义。"有"即作用，作用对其他作用的标记为以有性标记，那就是义如是。当问"以什么机会义这二义可能"时，依适合彼二义可能的机会义，为了确定那个而说"因为所依"等。因为从句义本身就成就如上所说的二义，而格只是显示而已。此中称为时、或是时音的义者为时义。称为众、或是众音的义者为众义，是什么？是机会。这是说 - 时义和众义的机会在彼阿毗达摩中是所说的触等诸法的所依，即在什么时，或在什么法群中欲界善心生起，在那时，或在那法群中触等也有，因为这是彼中的义。难道这时不只是依施设，众不只是言说，它怎么能成为彼中所说诸法的所依？这不是过失。因为如同时自己虽然胜义上不存在，但因为被自性法所限定而被了知为所依性，而被自性法所限定者对彼刹那转起者在彼之前和之后不存在，如在"生于上午、来于傍晚"等中，而众虽然离开支分不别存在，但因为只由分别而成就，被施设为支分的所依，如在"树上的枝、谷堆中生叶"等中，如是在此也因为被自性法所限定，因为只由分别而成就，彼二者被施设为彼中所说诸法的所依性。
"称为刹那、和合、因的"等是显示以有性标记义可能。此中刹那即离开八个非时而第九佛出现的刹那，或者说"诸比丘，这四种是轮，具足这些的天人四轮转起"，在此说适当的住处、亲近善士、正确的自我投入、宿世福业这四轮，应当知道把它们合一以机会义为"刹那"。因为它们是善生起的机会。和合即如"缘眼和色生起眼识"等。

3.60; kathā. 465, 467) niddiṭṭhā cakkhuviññāṇādisādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādi sādhāraṇaphalaṃ. Hetu nāma yonisomanasikārādijanakahetu. Yathāvuttassa khaṇasaṅkhātassa, samavāyasaṅkhātassa, hetusaṅkhātassa ca samayassa sattāsaṅkhātena bhāvena tesaṃ phassādīnaṃ dhammānaṃ sattāsaṅkhāto bhāvo lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti ettha dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi yathāvuttassa samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyatīti. Nanu cettha sattākiriyā avijjamānāva, kathaṃ tāya lakkhīyatīti? Saccaṃ, tathāpi ‘‘yasmiṃ samaye’’ti ca vutte satīti ayamattho viññāyamāno evahoti aññakiriyāsambandhābhāve padatthassa sattāvirahābhāvato, tasmā atthato gamyamānāya tāya sattākiriyāya lakkhīyatīti. Ayañhi tattha attho – yasmiṃ yathāvutte khaṇe, paccayasamavāye, hetumhi vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, paccayasamavāye, hetumhi vā sati phassādayopi hontīti. Ayaṃ pana attho abhidhammeyeva (aṭṭhasā. kāmāvacarakusalapadabhājanīye) nidassanavasena vutto, yathārahamesa nayo aññesupi suttapadesūti. Tasmāti adhikaraṇatthassa, bhāvenabhāvalakkhaṇatthassa ca sambhavato. Tadatthajotanatthanti tadubhayatthassa samayasaddatthabhāvena vijjamānasseva bhummavacanavasena dīpanatthaṃ. Vibhattiyo hi padīpo viya vatthuno vijjamānasseva atthassa jotakāti, ayamattho saddasatthesu pākaṭoyeva.


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以眼识等共同果的成就性而安住的眼、色等因缘和合，显示如"缘眼和色生起眼识"等。因为眼色等的共同果是眼识等。因即如理作意等能生因。以存在称为有而标记彼等触等诸法的存在称为有，意思是以称为刹那的、称为和合的、称为因的如上所说的机会的存在而了知。这是说 - 如"在牛被挤奶时去，在被挤奶后来"，在此以挤奶作用标记去的作用，如是在此也以如上所说的机会的存在作用标记心的生起作用和触等的有作用。难道此中存在作用不存在，如何以它标记？这是真实的，但是当说"在某时"时，就了知有此义，因为在没有与其他作用关联时句义不离存在，所以以实际上可得的彼存在作用而标记。因为这是彼中的义 - 在如上所说的刹那、因缘和合、或因存在时欲界善心生起，在那刹那、因缘和合、或因存在时触等也有。但这义只在阿毗达摩中以显示方式说，这方法如理在其他经句中也是如此。"所以"即因为所依义和以有性标记义可能。"为了显示彼义"即为了以处格语方式显示那两义作为已存在的机会音义。因为诸格如灯只是显示已存在事物的义，这义在语法论中是明显的。


Hetuattho, karaṇattho ca sambhavatīti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuattho, ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Kathaṃ pana sambhavatīti āha ‘‘yo hi so’’tiādi. Vinaye (pārā. 20) āgatasikkhāpadapaññattiyācanavatthuvasena theraṃ mariyādaṃ katvā ‘‘sāriputtādīhipi duviññeyyo’’ti vuttaṃ. Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha sikkhāpadapaññattihetubhūtaṃ taṃ taṃ vītikkamaṃ apekkhamāno viharati , tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa sikkhāpadapaññattihetubhāvo ‘‘annenavasatī’’tiādīsu annamapekkhitvā tadatthaṃ vasatītiādinā kāraṇena annādīnaṃ hetubhāvo viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapeti, tasmā sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho ‘‘asinā chindatī’’tiādīsu asinā chindanakiriyaṃ sādhetītiādinā kāraṇena asiādīnaṃ karaṇabhāvo viya. Evaṃ santepi vītikkamaṃ apekkhamāno teneva saddhiṃ tannissitampi kālaṃ apekkhitvā viharatīti kālassāpi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassāpi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassāpi hetubhāvo, karaṇabhāvo ca labbhatīti vuttaṃ ‘‘tena samayena hetubhūtena karaṇabhūtenā’’ti, nippariyāyena pana vītikkamoyeva hetubhūto, karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpanakkhaṇe karaṇampi hotīti. Sikkhāpadāni paññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthuṃ taṃ puggalaṃ paṭipucchitvā, vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññapento. Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu (pārā. 162) viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuvītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho.


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因义和具义可能，即如在"依食而住，依明而住"等中因义，如在"以斧砍，以锄挖"等中具义可能。但是怎样可能？因此说"凡是彼"等。依律中来的学处制定请求事缘，以长老为界限而说"舍利弗等也难了知"。此中"以彼机会为因为具"，即彼彼违犯就是学处制定的因和具。如是当世尊为制定学处而首先观察彼彼处彼彼学处制定因的彼彼违犯而住时，观察彼彼违犯而为彼义而住，所以成就违犯为学处制定的因性，如在"依食而住"等中观察食而为彼义而住等的原因成就食等的因性。而在制定学处时，以彼已先成就的违犯而制定学处，所以违犯成就学处制定最胜成就性的具性，如在"以剑砍"等中以剑成就砍作用等的原因成就剑等的具性。虽然如是，观察违犯而连同它观察依它的时而住，所以在此也说时的因性，而制定学处时不超越彼彼违犯时以彼时而制定学处，所以说违犯所依的时的具性，所以以此方式得到时的因性和具性而说"以彼机会为因为具"，但无方式则只有违犯为因和具。因为它在违犯刹那成为因，后来在制定学处刹那也成为具。"制定诸学处"即问违犯后使比丘僧集会，问已生事的彼人，呵责后不超越彼彼事已生时以彼时为具而制定诸学处。"观察学处制定因"意思是如在第三波罗夷等中观察为学处制定因的彼彼事违犯机会，以彼机会为因，世尊在彼彼处住。


‘‘Sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno’’ti idaṃ yathākkamaṃ karaṇabhāvassa, hetubhāvassa ca samatthanavacanaṃ, tasmā tadanurūpaṃ ‘‘tenasamayena karaṇabhūtena hetubhūtenā’’ti evaṃ vattabbepi paṭhamaṃ ‘‘hetubhūtenā’’ti uppaṭipāṭivacanaṃ tattha hetubhāvassa sātisayamadhippetattā vuttanti veditabbaṃ. ‘‘Bhagavā hi verañjāyaṃ viharanto dhammasenāpatittherassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsī’’ti tīsupi kira gaṇṭhipadesu vuttaṃ. ‘‘Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ – aññāsupi hi aṭṭhakathāsu ayameva anukkamo vutto, na ca tāsu ‘tena samayena verañjāyaṃ viharatī’ti vinayapāḷipade hetuatthasseva sātisayaṃ adhippetabhāvadīpanatthaṃ vutto avisayattā, sikkhāpadāni paññāpayanto hetubhūtena, karaṇabhūtena ca samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha yathālābhaṃ sambandhabhāvato evaṃ vutto’’tipi vadanti. Tasmāti yathāvuttassa duvidhassāpi atthassa sambhavato. Tadatthajotanatthanti vuttanayena karaṇavacanena tadubhayatthassa jotanatthaṃ. Tatthāti tasmiṃ vinaye. Ettha ca sikkhāpadapaññattiyā eva vītikkamasamayassa sādhakatamattā tassa karaṇabhāve ‘‘sikkhāpadāni paññāpayanto’’ti ajjhāharitapadena sambandho, hetubhāve pana tadapekkhanamattattā ‘‘viharatī’’ti padenevāti daṭṭhabbaṃ. Tathāyeva hi vuttaṃ ‘‘tena samayena hetubhūtena, karaṇabhūtena ca sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsī’’ti. Karaṇañhi kiriyatthaṃ, na hetu viya kiriyākāraṇaṃ. Hetu pana kiriyākāraṇaṃ, na karaṇaṃ viya kiriyatthoti.


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"制定诸学处，观察学处制定因"这是依次为具性、因性的成就语，所以虽然应当依彼相应如是说"以彼机会为具为因"，但首先说"为因"的颠倒语是因为在此特别意趋因性而说，应当了知。据说在三疏中说"因为世尊住毗兰若（现今印度北方邦维罗纳附近）时，观察为法将长老请求制定学处因的寻思机会，以彼机会为因而住"。"但此中何需思惟合理，应当如是取 - 此处阿阇黎没有顺序语的意愿 - 因为在其他注释中也说这同样顺序，而在彼等中不是为了显示在'彼时住毗兰若'这律文句中特别意趋只是因义而说，因为不是境界，而制定诸学处时以为因、为具的机会而住，观察学处制定因时以为因的机会而住，如是在此依得到而有关联性故如是说"，也有人这样说。"所以"即因为如上所说的两种义可能。"为了显示彼义"即为了以如说方式的具格显示彼两义。"此中"即在彼律中。此中应当见到对学处制定违犯机会只是最胜成就性，在具性上以补充语"制定诸学处"相关联，而在因性上因为只是观察彼而与"住"语相关联。因为如是说"以彼机会为因、为具而制定诸学处，观察学处制定因而世尊在彼彼处住"。因为具是为了作用，不像因是作用原因。而因是作用原因，不像具是为了作用。


‘‘Idha panā’’tiādinā upayogavacanassa accantasaṃyogatthasambhavadassanaṃ, accantameva dabbaguṇakiriyāhi saṃyogo accantasaṃyogo, nirantarameva tehi saṃyuttabhāvoti vuttaṃ hoti. Soyevattho tathā. Evaṃjātiketi evaṃsabhāve. Kathaṃ sambhavatīti āha ‘‘yañhī’’tiādi. Accantamevāti ārabbhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva ekaṃsameva, nirantaramevāti attho. Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti ‘‘karuṇāvihāro’’ti vuttā, na pana karuṇāsamāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāya pavatto vihāroti katvā parahitapaṭipattivihāro idha ‘‘karuṇāvihāro’’ti veditabbo. Tasmāti accantasaṃyogatthasambhavato. Tadatthajotanatthanti vuttanayena upayogavibhattiyā tadatthassa jotanatthaṃ upayoganiddeso kato yathā ‘‘māsaṃ sajjhāyati, divasaṃ bhuñjatī’’ti. Tenāti yena kāraṇena abhidhamme, ito aññesu ca suttapadesu bhummavacanassa adhikaraṇattho, bhāvenabhāvalakkhaṇattho ca, vinaye karaṇavacanassa hetuattho, karaṇattho ca idha upayogavacanassa accantasaṃyogattho sambhavati, tenāti attho. Etanti yathā vuttassatthassa saṅgahagāthāpadaṃ aññatrāti abhidhamme ito aññesu suttapadesu, vinaye ca. Samayoti samayasaddo. Saddeyeva hi vibhattiparā bhavatiatthe asambhavato. Soti sveva samayasaddo.

Evaṃ attano matiṃ dassetvā idāni porāṇācariyamatiṃ dassetuṃ ‘‘porāṇā panā’’tiādi vuttaṃ. Porāṇāti ca purimā aṭṭhakathācariyā. ‘‘Tasmiṃ samaye’’ti vā…pe… ‘‘ekaṃ samaya’’nti vā esa bhedoti sambandho. Abhilāpamattabhedoti vacanamattena bhedo viseso, na pana atthena, tenāha ‘‘sabbattha bhummamevattho’’ti, sabbesupi atthato ādhāro eva atthoti vuttaṃ hoti . Iminā ca vacanena suttavinayesu vibhattivipariṇāmo kato, bhummatthe vā upayogakaraṇavibhattiyo siddhāti dasseti. ‘‘Tasmā’’tiādinā tesaṃ matidassane guṇamāha.


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以"但在此"等显示对格有极连合义可能，与实物、性质、作用极其连合为极连合，意思是说与彼等无间相应性。那就是义如是。"如是种类"即如是自性。怎样可能？因此说"因为凡"等。"极其"即从开始直到说法结束，都是一向的，即无间的意思。"以悲住"即以称为利他行的悲住。如是因为说法是以悲为因，所以此处利他行说为"悲住"，而不是悲定住。因为在说法时说法智缘说法法、大悲缘有情，不可能同时生起，因为是不同境界，所以以由悲而转起的住，作为利他行住，此处应当了知为"悲住"。"所以"即因为极连合义可能。"为了显示彼义"即为了以如说方式的对格显示彼义而作对格说明，如"诵一月，食一日"。"因彼"意思是因为在阿毗达摩和此外其他经句中处格有所依义和以有性标记义，在律中具格有因义和具义，在此对格有极连合义可能，因彼。"此"即如上所说义的摄颂句。"在他处"即在阿毗达摩和此外其他经句及律中。"机会"即机会音。因为在义不可能时只在音上有格。"彼"即彼同一机会音。
如是显示自己的意见后，现在为了显示古阿阇黎的意见而说"但古人"等。"古人"即前注释师。"'在彼时'或...乃至...'一时'，这是差别"是关联。"只是语言差别"即只由语言有差别区分，而不是由义，所以说"一切处只是处格义"，意思是说在一切处实际上只是所依义。以此语显示在经律中作格的转变，或成就处格义中的对格和具格。以"所以"等说显示彼等意见中的功德。


Bhāriyaṭṭhena garu. Tadevatthaṃ saṅketato samattheti ‘‘garuṃ hī’’tiādinā saṅketavisayo hi saddo taṃvavatthitoyeva cesa atthabodhakoti. Garunti garukātabbaṃ janaṃ. ‘‘Loke’’ti iminā na kevalaṃ sāsaneyeva, lokepi garukātabbaṭṭhena bhagavāti saṅketasiddhīti dasseti. Yadi garukātabbaṭṭhena bhagavā, atha ayameva sātisayaṃ bhagavā nāmāti dassento ‘‘ayañcā’’tiādimāha. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti. Na kevalaṃ lokeyeva, atha kho sāsanepīti dasseti ‘‘porāṇehī’’tiādinā, porāṇehīti ca aṭṭhakathācariyehīti attho. Seṭṭhavācakavacanampi seṭṭhaguṇasahacaraṇato seṭṭhamevāti vuttaṃ ‘‘bhagavāti vacanaṃ seṭṭha’’nti. Vuccati attho, etenāti hi vacanaṃ, saddo. Atha vā vuccatīti vacanaṃ, attho, tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogattā, sātisayaṃ vā garukaraṇārahatāya gāravayutto, gāravārahoti attho. Yena kāraṇattayena so tathāgato garu bhāriyaṭṭhena, tena ‘‘bhagavā’’ti vuccatīti sambandho. Garutākāraṇadassanañhetaṃ padattayaṃ. ‘‘Sippādisikkhāpakāpi garūyeva nāma honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā garūti katvā ‘gāravayutto’ti vutta’’nti keci. Evaṃ sati tadetaṃ visesanapadamattaṃ, purimapadadvayameva kāraṇadassanaṃ siyā.


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以重要义为尊重。以约定显示那同一义而说"因为尊重"等，因为音是约定的境界，而此已确定为义的显示者。"尊重"即应当尊重的人。以"在世间"显示不仅在教法中，在世间也以应当尊重义而成就世尊的约定。如果以应当尊重义为世尊，那么为什么这才特别称为世尊？为了显示这而说"而此"等。如是世间导师以具足无量无比光明、戒等功德差别，以一切无益舍离为先，以完全利益安乐成就为勤，以无上加行圆满，以对天人众生极其利益，而在无量世界中为无量众生最上尊重处。
不仅在世间，而且在教法中，以"古人"等显示，"古人"意思是注释师。最胜表示语也因为伴随最胜功德而成为最胜，所以说"世尊语是最胜"。义被说，被此说为语、音。或者被说为语、义，所以以"世尊"语所说的义，是最胜的意思。在"世尊语是最上"中也是这样方法。"相应尊重"即相应重性因为相应重德，或因为特别值得作重而相应尊重，意思是值得尊重。因为那如来以那三种因而重以重要义，所以说为"世尊"是关联。因为这三语是显示尊重原因。有些人说"工艺等教授者虽然也称为尊重，但不相应尊重，而此不是如此，所以作为尊重而说'相应尊重'"。如果如是，那这只是差别语，前两语才是显示原因。


Apicāti atthantaravikappatthe nipāto, aparo nayoti attho. Tattha –

‘‘Vaṇṇagamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātūnamatthātisayena yogo,

Taduccate pañcavidhā niruttī’’ti. –

Vuttaṃ niruttilakkhaṇaṃ gahetvā, ‘‘pisodarādīni yathopadiṭṭha’’nti vuttasaddanayena vā pisodarādiākatigaṇapakkhepalakkhaṇaṃ gahetvā lokiya lokuttarasukhābhinibbattakaṃ sīlādipārappattaṃ bhāgyamassa atthīti ‘‘bhāgyavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti āha ‘‘bhāgyavā’’ti. Tathā anekabhedabhinnakilesasatasahassāni, saṅkhepato vā pañcamāre abhañjīti ‘‘bhaggavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti dasseti ‘‘bhaggavā’’ti iminā. Loke ca bhaga-saddo issariyadhammayasasirīkāmapayattesu chasu dhammesu pavattati, te ca bhagasaṅkhātā dhammā assa santīti bhagavāti atthaṃ dassetuṃ ‘‘yutto bhagehi cā’’ti vuttaṃ. Kusalādīhi anekabhedehi sabbadhamme vibhaji vibhajitvā vivaritvā desesīti ‘‘vibhattavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti āha ‘‘vibhattavā’’ti. Dibbabrahmaariyavihāre, kāyacittaupadhiviveke, suññatānimittāppaṇihitavimokkhe, aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsīti ‘‘bhattavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti dasseti ‘‘bhattavā’’ti iminā. Tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ vamitanti ‘‘bhavesu vantagamano’’ti vattabbe bhavasaddato bha-kāraṃ gamanasaddato ga-kāraṃ vantasaddato va-kāraṃ ādāya, tassa ca dīghaṃ katvā vaṇṇavipariyāyena ‘‘bhagavā’’ti vuttanti dassetuṃ ‘‘vantagamano bhavesū’’ti vuttaṃ. ‘‘Yato bhāgyavā, tato bhagavā’’tiādinā paccekaṃ yojetabbaṃ. Assa padassāti ‘‘bhagavā’’ti padassa. Vitthāratthoti vitthārabhūto attho. ‘‘So cā’’tiādinā ganthamahattaṃ pariharati. Vuttoyeva, na pana idha pana vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

Apica bhage vani, vamīti vā bhagavā. So hi bhage sīlādiguṇe vani bhaji sevi, te vā bhagasaṅkhāte sīlādiguṇe vineyyasantānesu ‘‘kathaṃ nu kho uppajjeyyu’’nti vani yāci patthayi, evaṃ bhage vanīti bhagavā, bhage vā siriṃ, issariyaṃ, yasañca vami kheḷapiṇḍaṃ viya chaḍḍayi. Tathā hi bhagavā hatthagataṃ cakkavattisiriṃ, catudīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ anapekkho chaḍḍayi. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā ākārassa rassaṃ katvā, sineruyugandharādigatā bhājanalokasobhā. Tā bhagā vami tappaṭibaddhachandarāgappahānena pajahi, evaṃ bhage vamīti bhagavāti evamādīhi tattha tatthāgatanayehi cassa attho vattabbo, amhehi pana so ganthabhīrujanānuggahaṇatthaṃ, ganthagarutāpariharaṇatthañca ajjhupekkhitoti.


我来为您直译这段巴利文：
"又"为别义选择的不变词，意思是另一方法。此中：
"音增、音转变、
又二音变与灭；
与根义特胜结合，
此说为五种语源。"
取如是说的语源相，或以"如'蟒腹'等所说"而说的语法方法，取蟒腹等形态群摄入相，有能生世间出世间乐的戒等达彼岸的福分，所以应说"有福者"而说为"世尊"，因此说"有福者"。如是打破了无数种类的烦恼百千，或略说打破了五魔，所以应说"破者"而说为"世尊"，以"破者"显示这个。在世间"分"音转起于自在、法、名声、吉祥、欲、精进这六法中，他有这些称为分的诸法，所以为世尊，为了显示这义而说"且具足诸分"。以善等无数种类分别一切法，分别开显而说，所以应说"分别者"而说为"世尊"，因此说"分别者"。亲近修习多作天梵圣住、身心依止远离、空无相无愿解脱，及其他世间出世间上人法，所以应说"亲近者"而说为"世尊"，以"亲近者"显示这个。由他吐弃了在三有中称为渴爱的行走，所以应说"在诸有中弃行走者"，取有音的"bha"音、行走音的"ga"音、弃音的"va"音，且使它长音，以音转变而说为"世尊"，为了显示这而说"在诸有中弃行走者"。以"因为有福者，所以为世尊"等各别结合。"此语"即"世尊"语。"广义"即广大的义。以"而彼"等避免文章太大。已说了，但此处不应说，因为清净道论是此注释的一部分，这是意趣。
又他求分所以为世尊，或弃分所以为世尊。因为他求亲近修习戒等功德分，或对那些称为分的戒等功德，在所化众生相续中"怎样才能生起呢"而求请愿求，如是求分所以为世尊；或弃分即吉祥、自在、名声，如吐唾团。如是世尊不顾及已到手的转轮王吉祥、四洲自在、以及依转轮王圆满而以七宝辉耀的名声而舍弃。或者诸星宿名为光明，与彼等同行转起为分（作短音a），即须弥山、持双山等所摄的器世间庄严。他以断除缘彼爱欲而弃舍这些分，如是弃分所以为世尊，如是等以彼彼所来的方法也应说它的义，但我们为了摄受怖文者，为了避免文章太重而舍置。


Evametesaṃ avayavatthaṃ dassetvā idāni samudāyatthaṃ dassento purimapadattayassa samudāyatthena vuttāvasesena tesamatthānaṃ paṭiyogitāya tenāpi saha dassetuṃ ‘‘ettāvatā’’tiādimāha. Ettāvatāti etassa ‘‘evaṃ me suta’’nti vacanena ‘‘ekaṃ samayaṃ bhagavā’’ tivacanenāti imehi sambandho. Etthāti etasmiṃ nidānavacane. Yathāsutaṃ dhammaṃ desentoti ettha anta-saddo hetuattho. Tathādesitattā hi paccakkhaṃ karoti nāma. Esa nayo aparatthāpi. ‘‘Yo kho ānanda, mayā dhammo ca…pe… satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatevāti katvā ‘‘dhammasarīraṃ paccakkhaṃ karotī’’ti vuttaṃ. Dhammakāyanti hi bhagavato sambandhībhūtaṃ dhammasaṅkhātaṃ kāyanti attho. Tathā ca vuttaṃ ‘‘dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana’’nti. Taṃ pana kimatthiyanti āha ‘‘tenā’’tiādi. Tenāti ca tādisena paccakkhakaraṇenāti attho. Idaṃ adhunā vakkhamānasuttaṃ pāvacanaṃ pakaṭṭhaṃ uttamaṃ buddhassa bhagavato vacanaṃ nāma. Tasmā tumhākaṃ atikkantasatthukaṃ atītasatthukabhāvo na hotīti attho. Bhāvappadhāno hi ayaṃ niddeso, bhāvalopo vā, itarathā pāvacanameva anatikkantasatthukaṃ, satthuadassanena pana ukkaṇṭhitassa janassa atikkantasatthukabhāvoti attho āpajjeyya, evañca sati ‘‘ayaṃ vo satthāti satthuadassanena ukkaṇṭhitaṃ janaṃ samassāsetī’’ tivacanena saha virodho bhaveyyāti vadanti. Idaṃ pāvacanaṃ satthukiccanipphādanena na atītasatthukanti pana attho. Satthūti kammatthe chaṭṭhī, samāsapadaṃ vā etaṃ satthuadassanenāti. Ukkaṇṭhanaṃ ukkaṇṭho, kicchajīvitā. ‘‘Kaṭha kicchajīvane’’ti hi vadanti. Tamito pattoti ukkaṇṭhito, anabhiratiyā vā pīḷito vikkhittacitto hutvā sīsaṃ ukkhipitvā uddhaṃ kaṇṭhaṃ katvā ito cito ca olokento āhiṇḍati, viharati cāti ukkaṇṭhito niruttinayena, taṃ ukkaṇṭhitaṃ. Saddasāmatthiyādhigatamatto cesa, vohārato pana anabhiratiyā pīḷitanti attho. Esa nayo sabbattha. Samassāsetīti assāsaṃ janeti.

Tasmiṃ samayeti imassa suttassa saṅgītisamaye. Kāmaṃ vijjamānepi bhagavati evaṃ vattumarahati, idha pana avijjamāneyeva tasmiṃ evaṃ vadati, tasmā sandhāyabhāsitavasena tadatthaṃ dassetīti āha ‘‘avijjamānabhāvaṃ dassento’’ti. Parinibbānanti anupādisesanibbānadhātuvasena khandhaparinibbānaṃ. Tenāti tathāsādhanena. Evaṃvidhassāti evaṃpakārassa, evaṃsabhāvassātipi attho. Nāma-saddo garahāyaṃ nipāto ‘‘atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissathā’’tiādīsu (a. ni. 

我来为您直译这段巴利文：
如是显示这些支分义后，现在为了显示总体义，为了以前三语的总体义与所说剩余的那些义相对应，为了与彼一起显示而说"至此"等。"至此"与这"如是我闻"语、"一时世尊"语的关联。"此中"即在此缘起语中。"如所闻而说法"此中"末"音为因义。因为如是说故名为作现前。这方法在其他处也是如此。因为从"阿难，我的法...乃至...导师"语，法有导师的转义，所以说"使法身现前"。因为"法身"意思是说与世尊相关的称为法的身。如是说"比丘们，法身是如来的这个同义语"。但那是为了什么？所以说"以彼"等。"以彼"意思是以如是作现前。这现在将说的经为圣语、殊胜的、最上的、世尊佛陀的语。所以你们不是超过导师、已过导师性，这是意思。因为这说明以性为主，或省略性，否则只是圣语不超过导师，但因不见导师而忧闷的人们的已过导师性意思会成就，如是则与"'这是你们的导师'而安慰因不见导师而忧闷的人们"语有矛盾，这样说。但意思是这圣语以成就导师事而非已过导师。"导师"为业处的第六格，或这是复合语"以不见导师"。忧闷为忧，难活。因为说"kaṭha是难活"。从此得到为忧闷，或为不喜所恼而心散乱，举头仰颈四处观望而行走、而住为忧闷，依语源方法，彼忧闷。这只是依音义得到，但依言说意思是为不喜所恼。这方法到处都是如此。"安慰"即生起安慰。
"在彼时"即在此经诵集时。虽然在世尊还在时也应当如是说，但此处在他已不在时才如是说，所以依意趣所说方式显示彼义而说"显示不存在性"。"般涅槃"即依无余涅槃界而蕴般涅槃。"以彼"即以如是成就。"如是种"即如是种类，意思也是如是自性。"nāma"音为呵责的不变词，如在"名为会舍置长老比丘被恼害，阿难"等中。;

5.166) viya, tena ediso api bhagavā parinibbuto, kā nāma kathā aññesanti garahatthaṃ joteti. Ariyadhammassāti ariyānaṃ dhammassa, ariyabhūtassa vā dhammassa. Dasavidhassa kāyabalassa, ñāṇabalassa ca vasena dasabaladharo. Vajirassa nāma maṇivisesassa saṅghāto samūho ekagghano, tena samāno kāyo yassāti tathā. Idaṃ vuttaṃ hoti – yathā vajirasaṅghāto nāma na aññena maṇinā vā pāsāṇena vā bhejjo, api tu soyeva aññaṃ maṇiṃ vā pāsāṇaṃ vā bhindati. Teneva vuttaṃ ‘‘vajirassa natthi koci abhejjo maṇi vā pāsāṇo vā’’ti, evaṃ bhagavāpi kenaci abhejjasarīro. Na hi bhagavato rūpakāye kenaci antarāyo kātuṃ sakkāti. Nāmasaddassa garahājotakattā pi-saddo sampiṇḍanajotako ‘‘na kevalaṃ bhagavāyeva, atha kho aññepī’’ti. Ettha ca evaṃguṇasamannāgatattā aparinibbutasabhāvena bhavituṃ yuttopi esa parinibbuto evāti pakaraṇānurūpamatthaṃ dassetuṃ ‘‘eva’’ntiādi vuttanti daṭṭhabbaṃ. Āsā patthanā kena janetabbā, na janetabbā evāti attho. ‘‘Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti majjanavasena uppanno māno jīvitamado nāma, tena matto pamatto tathā. Saṃvejetīti saṃvegaṃ janeti, tatoyeva assa janassa saddhamme ussāhaṃ janeti. Saṃvejanañhi ussāhahetu ‘‘saṃviggo yoniso padahatī’’ti vacanato.

Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa ‘‘eva’’nti nidassanato. Sāvakasampattinti suṇantapuggalasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena, pañcasu ca kosallesu āyasmatā dhammasenāpatinā pasaṃsitena mayā mahāsāvakena sutaṃ, tañca kho sayameva sutaṃ na anussutaṃ, na ca paramparābhatanti atthassa dīpanato. Kālasampattiṃ niddisati bhagavātisadasannidhāne payuttassa samayasaddassa buddhuppāda-paṭimaṇḍita-samaya-bhāva-dīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

‘‘Kappakasāyakaliyuge , buddhuppādo aho mahacchariyaṃ;

Hutavahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī. 

我来为您直译这段巴利文：
如"有名会舍置长老比丘被恼害，阿难"一样，以此显示呵责义即如是的世尊也般涅槃，何况其他人。"圣法"即圣者的法，或成为圣的法。依十种身力和智力而持十力。如金刚名为特殊珠的聚集、集合、整体，以彼相同的身为彼所有故如是。这说的是 - 如金刚聚不能被其他珠或石所破，而是它破其他珠或石。所以说"没有任何珠或石是金刚不能破的"，如是世尊也不能被任何人破坏身体。因为没有任何人能对世尊的色身作障碍。因为名音显示呵责，pi音显示结合"不仅世尊，而且其他人也"。此中应当见到虽然因具足如是功德而应当以未般涅槃自性而有，但这已般涅槃了，为了显示随顺文脉的义而说"实"等。愿望欲求由谁产生，意思是不应产生。"我长寿了，我长寿，我将长寿，我快乐地活了，我快乐地活，我将快乐地活"，依陶醉而生起的慢名为寿命慢，以彼醉而放逸如是。"令悚惕"即生起悚惕，正因如此生起彼人在正法中的精进。因为悚惕是精进因，因为说"悚惕者如理精进"。
显示说法圆满，因为将说的整部经以"如是"显示。显示声闻圆满，因为显示所闻人圆满义，即被世尊在五处安立最上位、被五种善巧的长老法将军赞叹的我大声闻所闻，而且是亲自所闻非传闻，非传承所传。显示时圆满，因为显示在亲近世尊时所用的机会音是佛出世庄严的机会性。因为佛出世是时圆满的最上。所以说这个 -
"劫浊恶世佛出世，哦多大希有；
如火中生开敷的，甘露莲花"。

1.1);

Tassāyamattho – kappasaṅkhātakālasañcayassa lekhanavasena pavatte kaliyugasaṅkhāte sakarājasammate vassādisamūhe jāto buddhuppādakhaṇasaṅkhāto dinasamūho andhassa pabbatārohanamiva kadāci pavattanaṭṭhena, accharaṃ paharituṃ yuttaṭṭhena ca mahacchariyaṃ hoti. Kimiva jātanti ce? Hutavahasaṅkhātassa pāvakassa majjhe sammā uditamadhumantaṃ aravindasaṅkhātaṃ vārijamiva jātanti. Desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.

Evaṃ padachakkassa padānukkamena nānappakārato atthavaṇṇanaṃ katvā idāni ‘‘antarā ca rājagaha’’ntiādīnaṃ padānamatthavaṇṇanaṃ karonto ‘‘antarā cā’’tiādimāha. Antarā ca rājagahaṃ antarā ca nāḷandanti ettha samabhiniviṭṭho antarā-saddo dissati sāmaññavacanīyatthamapekkhitvā pakaraṇādisāmatthiyādigatatthamantarenāti attho. Evaṃ panassa nānatthabhāvo payogato avagamīyatīti dasseti ‘‘tadantara’’ntiādinā. Tattha tadantaranti taṃ kāraṇaṃ. Mañca tañca mantenti, kimantaraṃ kiṃ kāraṇanti attho. Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Dhovantī itthī addasāti sambandho. Antaratoti hadaye. Kopāti cittakālussiyakaraṇato cittapakopā rāgādayo. Antarā vosānanti ārambhanipphattīnaṃ vemajjhe pariyosānaṃ āpādi. Apicāti tathāpi, evaṃ pabhavasampannepīti attho. Dvinnaṃ mahānirayānanti lohakumbhīniraye sandhāyāha. Antarikāyāti antarena. Rājagahanagaraṃ kira āvijjhitvā mahāpetaloko. Tattha dvinnaṃ mahālohakumbhīnirayānaṃ antarena ayaṃ tapodā nadī āgacchati, tasmā sā kuthitā sandatīti. Svāyamidha vivare pavattati tadaññesamasambhavato. Ettha ca ‘‘tadantaraṃ ko jāneyya, (a. ni. 6.44; 10.75) etesaṃ antarā kappā, gaṇanāto asaṅkhiyā, (bu. vaṃ. 28.9) antarantarā kathaṃ opātetī’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
这是它的意思 - 在称为劫的时间积聚以书写方式进行时，在称为迦利时的如王认可的年等聚集中生起的称为佛出世刹那的日聚集，因为如盲人登山般有时生起义，因为适合击瞬间义而成为大希有。如何生起？如在称为火的中间正开敷具蜜的称为莲花的水生花生起。显示说者圆满，因为是功德殊胜、最上有情的尊重同义语。
如是对六语以语序从种种方面作义释后，现在为了对"在王舍城之间"等语作义释而说"在之间"等。"在王舍城之间和在那烂陀之间"此中出现的"之间"音，观察普遍所说义而已得到依文脈等能力的义，这是意思。如是显示它由用例而了解有种种义，以"彼之间"等。此中"彼之间"即彼因。我和你商议，什么之间什么因？这是意思。"在闪电之间"即在闪电发出刹那。"洗浴的女人看见"是关联。"从中间"即从心中。"恼"即因为作心污浊而为心恼乱的贪等。"中间结束"即在开始完成中间达到结束。"又"即虽然如是，意思是虽然如是具足来源。"两大地狱"说的是铜锅地狱。"在中间"即在间。据说贯通王舍城（现今印度比哈尔邦巴特那附近）有大饿鬼界。在那里这温泉河从两大铜锅地狱之间而来，所以它沸腾流动。这在此转起于空隙，因为其他不可能。此中如"谁知道彼之间，彼等之间的劫，以数不可数，在中间插入话"等中；

2.426; pahā. va. 66; cūḷava. 376) viya kāraṇavemajjhesu vattamānā antarāsaddāyeva udāharitabbā siyuṃ, na pana cittakhaṇavivaresu vattamānā antarikaantarasaddā . Antarāsaddassa hi ayamatthuddhāroti. Ayaṃ panetthādhippāyo siyā – yesu atthesu antarikasaddo, antarasaddo ca pavattati, tesu antarāsaddopīti samānatthattā antarāsaddatthe vattamāno antarikasaddo, antarasaddo, ca udāhaṭoti. Atha vā antarāsaddoyeva ‘‘yassantarato’’ti (udā. 20) ettha gāthābandhasukhatthaṃ rassaṃ katvā vutto –

‘‘Yassantarato na santi kopā,

Itibhavābhavatañca vītivatto;

Taṃ vigatabhayaṃ sukhiṃ asokaṃ,

Devā nānubhavanti dassanāyā’’ti. (udā. 20); –

Hi ayaṃ udāne bhaddiyasutte gāthā. Soyeva ika-saddena sakatthapavattena padaṃ vaḍḍhetvā ‘‘antarikāyā’’ti ca vutto, tasmā udāharaṇodāharitabbānamettha virodhābhāvo veditabboti. Kimatthaṃ atthavisesaniyamo katoti āha ‘‘tasmā’’tiādi. Nanu cettha upayogavacanameva, atha kasmā sambandhīyattho vutto, sambandhīyatthe vā kasmā upayogavacanaṃ katanti anuyogasambhavato taṃ pariharituṃ ‘‘antarāsaddena panā’’tiādi vuttaṃ, tena sambandhīyatthe sāmivacanappasaṅge saddantarayogena laddhamidaṃ upayogavacananti dasseti, na kevalaṃ sāsaneva, lokepi evamevidaṃ laddhanti dassento ‘‘īdisesu cā’’tiādimāha. Visesayogatādassanamukhena hi ayamatthopi dassito. Ekenapi antarā-saddena yuttattā dve upayogavacanāni kātabbāni. Dvīhi pana yoge kā kathāti atthassa sijjhanato. Akkharaṃ cintenti liṅgavibhattiyādīhīti akkharacintakā, saddavidū. Akkhara-saddena cettha tammūlakāni padādīnipi gahetabbāni. Yadipi saddato ekameva yujjanti, atthato pana so dvikkhattuṃ yojetabbo ekassāpi padassa āvuttiyādinayena anekadhā sampajjanatoti dasseti ‘‘dutiyapadenapī’’tiādinā. Ko pana doso ayojiteti āha ‘‘ayojiyamāne upayogavacanaṃ na pāpuṇātī’’ti. Dutiyapadaṃ na pāpuṇātīti attho saddantarayogavasā saddeyeva sāmivacanappasaṅge upayogavibhattiyā icchitattā. Saddādhikāro hi vibhattipayogo.

Addhāna-saddo dīghapariyāyoti āha ‘‘dīghamagga’’nti. Kittāvatā pana so dīgho nāma tadatthabhūtoti codanamapaneti ‘‘addhānagamanasamayassa hī’’tiādinā. Addhānagamanasamayassa vibhaṅgeti gaṇabhojanasikkhāpadādīsu addhānagamanasamayasaddassa padabhājanīyabhūte vibhaṅge (pāci. 217). Aḍḍhayojanampi addhānamaggo, pageva taduttari. Aḍḍhameva yojanassa aḍḍhayojanaṃ, dvigāvutamattaṃ. Idha pana catugāvutappamāṇaṃ yojanameva, tasmā ‘‘addhānamaggapaṭipanno’’ti vadatīti adhippāyo.


我来为您直译这段巴利文：
如"谁知道彼之间，彼等之间的劫，以数不可数，在中间插入话"等中转起于因与中间的"之间"音应当举例，而不是转起于心刹那空隙的"中间""间"音。因为这是"之间"音的义举。这里的意趣应是 - 在"中间"音和"间"音转起的义中，"之间"音也是，因为同义所以转起于"之间"音义的"中间"音和"间"音被举例。或者"之间"音在"彼之内"中为诗句易成而作短音而说 -
"彼之内无有恼，
超越有与非有；
彼离怖乐无忧，
诸天不得见彼。"
因为这是优陀那中跋提耶经的偈。那同一音以转起自义的ika音增大语而说为"中间"，所以应当了知此处举例与所举例无矛盾。为什么作义差别决定？所以说"所以"等。此中难道不是只有对格？那为什么说关系义？或在关系义为什么作对格？因为可能有询问，为了避免那个而说"但以之间音"等，以此显示在关系义应有属格时由其他音结合而得此对格。不仅在教法中，为了显示在世间中也如是得到而说"在如是"等。因为由显示特别结合而显示这义。因为与一个"之间"音结合故应作两个对格。若与两个结合则何须说，因为义成就。考虑音声词性格等为音声考察者，即语言学者。以音声音此处也应取以彼为根的语等。虽然依音声只与一个结合，但依义彼应两次结合，因为即使一语也由重复等方法成就多种，以"以第二语"等显示这个。若不结合有什么过失？说"不作结合则不得对格"。意思是不得第二语，因为依其他音结合力在音上应有属格时欲要对格故。因为音声主导格的运用。
"行程"音为长的同义语，所以说"长路"。但多长才名为长，成为彼义？以"因为行程时"等除去诘问。在行程时分别即在团食学处等中作为行程时音的语分别的分别中。半由旬也是行程路，何况更多。只是由旬的一半为半由旬，即二伽浮他量。但此处是四伽浮他量的由旬，所以说"行于行程路"，这是意趣。


Mahantasaddo uttamattho, bahvattho ca idhādhippetoti āha ‘‘mahatā’’tiādi. Guṇamahattenāti appicchatādiguṇamahantabhāvena. Saṅkhyāmahattenāti gaṇanamahantabhāvena. Tadevatthaṃ samattheti ‘‘so hī’’tiādinā. So bhikkhusaṅghoti idha āgato tadā parivārabhūto bhikkhusaṅgho. Mahāti uttamo. Vākyepi hi tamicchanti payogavasā. Appicchatāti nillobhatā saddo cettha sāvaseso, attho pana niravaseso. Na hi ‘‘appalobhatāti abhitthavitumarahatī’’ti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭīkākāro pana ācariyadhammapālatthero evamāha ‘‘appasaddassa parittapariyāyaṃ manasi katvā ‘byañjanaṃ sāvasesaṃ viyā’ti (mahāni. aṭṭha. 85) aṭṭhakathāyaṃ vuttaṃ. Appasaddo panettha ‘abhāvattho’ tipi sakkā viññātuṃ ‘appābādhatañcasañjānāmī’tiādīsu (ma. ni. 1.225) viyā’’ti. Saṅkhyāyapi mahāti gaṇanāyapi bahu ahosi, ‘‘bhikkhusaṅgho’’ti padāvatthikantavacanavasena saṃvaṇṇetabbapadassa chedanamiva hotīti tadaparāmasitvā ‘‘tena bhikkhusaṅghenā’’ti puna vākyāvatthikantavacanavasena saṃvaṇṇetabbapadena sadisīkaraṇaṃ. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ vibhattiyānapekkhāvasena yathārahaṃ saṃvaṇṇetabbapadatthaṃ saṃvaṇṇetvā puna tattha vijjamānavibhattivasena parivattetvā nikkhipananti. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha ‘‘diṭṭhisīlasāmaññasaṅghātena samaṇagaṇenā’’ti. Ettha pana ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; pari. 274) evaṃ vuttāya diṭṭhiyā. ‘‘Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) evaṃ vuttānañca sīlānaṃ sāmaññena saṅghāto saṅghaṭito sametoti diṭṭhisīlasāmaññasaṅghāto, samaṇagaṇo, diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. ‘‘Diṭṭhisīlasāmaññasaṅghāṭasaṅkhātenā’’ tipi pāṭho. Tathā saṅkhātena katitenāti attho. Tathā hi diṭṭhisīlādīnaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo, tathā ca vuttaṃ ‘‘niyato sambodhiparāyaṇo’’ti, (saṃ. ni. 2.41; 5.198, 1004) ‘‘aṭṭhānametaṃ bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañciccapāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti ca ādi. Ariyapuggalassa hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatatāyeva, ‘‘tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati, (ma. ni. 1.492) tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (ma. ni. 

我来为您直译这段巴利文：
"大"音意趣为最上义和多义，所以说"以大"等。"以功德大"即以少欲等功德大性。"以数大"即以计数大性。以"因为彼"等确立彼义。"彼比丘僧"即此处来的当时作随从的比丘僧。"大"即最上。因为依用例在句中也欲要彼。此中"少欲"即无贪，音是有余，但义是无余。因为在注释中没有说"应以少贪赞叹"。但中部注释者尊者法护阿阇黎如是说："考虑'少'音为'小'的同义语，在注释中说'似乎文是有余'。但此处'少'音也可以了知为'无'义，如'我知少病'等中"。在数上也大即在计数上也多，因为依语尾语说而应注释的语的切断似乎是"比丘僧"，不涉及彼而以"以彼比丘僧"再以依句尾语说而应注释的语作相似。因为这是注释者们的本性，即是依不观察格的方式如理注释应注释语义后，再依彼处存在的格方式转换而安立。因为以见戒共同聚合故为僧，显示此义而说"以见戒共同结合的沙门众"。此中如说"圣者以此见出离而正趣尽苦，他住于以如是见而见共同"，如是所说的见。"彼等戒无缺、无穿、无杂、无斑，自在、智者称赞、无取著、趣定，他住于如是戒而戒共同"，如是所说的诸戒的共同的结合、结合、会合为见戒共同结合，沙门众，说为以见戒共同聚合。也读作"称为见戒共同结合"。意思是被如是称为、说为。如是因为见戒等确定自性故，预流者也以见戒共同互相聚合，何况一来者等，如是说"决定趣向正觉"，"诸比丘，此处无有是处、无有机会，即具见人故意夺生命，此处不存在"等。因为圣者即使住在任何远处也以自己功德和合故为聚合，如"住于以如是见而见共同，住于以如是戒而戒共同"

1.492) vacanato pana puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva. Saddhiṃ-saddo ekatoti atthe nipāto. Pañca…pe… mattānīti pañca-saddena mattasaddaṃ saṅkhipitvā bāhiratthasamāso vutto. Etesanti bhikkhusatānaṃ. Puna pañca mattā pamāṇāti byāso, nikāralopo cettha napuṃsakaliṅgattā.

Suppiyoti tassa nāmameva, na guṇādi. Na kevalaṃ bhikkhusaṅghena saddhiṃ bhagavāyeva, atha kho suppiyopi paribbājako brahmadattena māṇavena saddhinti puggalaṃ sampiṇḍeti, tañca kho maggapaṭipannasabhāgatāya eva, na sīlācārādisabhāgatāyāti vuttaṃ ‘‘pi-kāro’’tiādi. Sukhuccāraṇavasena pubbāparapadānaṃ sambandhamattakarabhāvaṃ sandhāya ‘‘padasandhikaro’’ti vuttaṃ, na pana sarabyañjanādisandhibhāvaṃ, tenāha ‘‘byañjanasiliṭṭhatāvasena vutto’’ti, etena padapūraṇamattanti dasseti. Apica avadhāraṇatthopi kho-saddo yutto ‘‘assosi kho verañjo brāhmaṇo’’tiādīsu (pārā. 1) viya, tena addhānamaggapaṭipanno ahosiyeva, nāssa maggapaṭipattiyā koci antarāyo ahosīti ayamattho dīpito hoti. Sañjayassāti rājagahavāsino sañjayanāmassa paribbājakassa, yassa santike paṭhamaṃ upatissakolitāpi pabbajiṃsu channaparibbājakova , na acelakaparibbājako. ‘‘Yadā, tadā’’ti ca etena samakālameva addhānamaggapaṭipannataṃ dasseti. Atītakālattho pāḷiyaṃ hotisaddo yogavibhāgena, taṃkālāpekkhāya vā evaṃ vuttaṃ, tadā hotīti attho.

Anteti samīpe. Vasatīti vattapaṭivattādikaraṇavasena sabbiriyāpathasādhāraṇavacanaṃ, avacaratīti vuttaṃ hoti, tenevāha ‘‘samīpacāro santikāvacaro sisso’’ti. Coditā devadūtehīti daharakumāro jarājiṇṇasatto gilāno kammakāraṇā, kammakāraṇikā vā matasattoti imehi pañcahi devadūtehi coditā ovaditā saṃvegaṃ uppāditā samānāpi. Te hi devā viya dūtā, visuddhidevānaṃ vā dūtāti devadūtā. Hīnakāyūpagāti apāyakāyamupagatā. Narasaṅkhātā te māṇavāti sambandho. Sāmaññavasena cettha satto ‘‘māṇavo’’ti vutto, itare pana visesavasena. Pakaraṇādhigato hesa atthuddhāroti. Katakammehīti katacorakammehi. Taruṇoti soḷasavassato paṭṭhāya pattavīsativasso, udānaṭṭhakathāyañhi ‘‘sattā jātadivasato paṭṭhāya yāva pañcadasavassakā, tāva ‘kumārakā, bālā’ti ca vuccanti. Tato paraṃ vīsativassāni ‘yuvāno’’’ti (udā. aṭṭha. 44) vuttaṃ. Taruṇo, māṇavo, yuvāti ca atthato ekaṃ, lokiyā pana ‘‘dvādasavassato paṭṭhāya yāva jaramappatto, tāva taruṇo’’tipi vadanti.


我来为您直译这段巴利文：
但从"住于以如是见而见共同"语也得到凡夫们以见戒共同有聚合性。"与"音为"一起"义的不变词。"五...等...量"即以"五"音略说"量"音而说外义复合词。"这些"即诸五百比丘。再"五量"为分别，此中因为中性而省略性词。
"苏毗耶"只是他的名，不是功德等。不仅世尊与比丘僧，而且苏毗耶普行者也与青年梵达多一起，结合人，而且只是以行道的共同性，不是以戒行等共同性，所以说"pi音"等。依易发音方式只作前后语结合而说"语结合"，不是元音子音等结合性，所以说"依文字流畅性说"，以此显示只是填语。又"kho"音也适合确定义，如"婆罗门韦兰迦确实听闻"等中，以此显示义为确实行于行程路，他的道行没有任何障碍。"散若的"即住王舍城（现今印度比哈尔邦巴特那附近）名叫散若的普行者，优波提舍和拘利多最初在他那里出家，是披衣普行者，不是裸行普行者。以"时，时"显示在同一时间行于行程路。巴利中"有"音依语分别为过去时义，或依彼时观察而如是说，意思是彼时有。
"住"即依作侍奉反侍奉等方式说一切威仪共通，意思是亲近，所以说"亲近者、近住者、弟子"。"被天使催促"即即使被这五天使即幼童、老衰者、病者、受刑罚者或刑罚执行者、死者催促、劝告、生起悚惕。因为彼等如天般使者，或清净天的使者故为天使。"趣向低劣身"即趣向恶趣身。"称为人的彼等青年"是关联。此中依普通方式说有情为"青年"，但其他则依特殊方式。因为这是由文脈得到的义举。"作业者"即作盗贼业者。"青年"即从十六岁起至二十岁，因为在优陀那注中说"有情从生日起至十五岁，称为'童子、愚者'。此后二十年为'青年'"。青年、摩纳婆、少年义是一，但世人也说"从十二岁起至未到老年间为青年"。


Tesu vā dvīsu janesūti niddhāraṇe bhummaṃ. Yo vā ‘‘ekaṃ samaya’’nti pubbe adhigato kālo, tassa paṭiniddeso tatrāti yañhi samayaṃ bhagavā antarā rājagahañca nāḷandañca addhānamaggapaṭipanno, tasmiṃyeva samaye suppiyopi taṃ addhānamaggaṃ paṭipanno avaṇṇaṃ bhāsati, brahmadatto ca vaṇṇaṃ bhāsatīti. Nipātamattanti ettha mattasaddena visesatthābhāvato padapūraṇattaṃ dasseti. Madhupiṇḍikapariyāyoti madhupiṇḍikadesanā nāma iti naṃ suttantaṃ dhārehi, rājaññāti pāyāsirājaññanāmakaṃ rājānamālapati. Pariyāyati parivattatīti pariyāyo, vāro. Pariyāyeti desetabbamatthaṃ paṭipādetīti pariyāyo, desanā. Pariyāyati attano phalaṃ paṭiggahetvā pavattatīti pariyāyo, kāraṇaṃ. Anekasaddeneva anekavidhenāti attho viññāyati adhippāyamattenāti āha ‘‘anekavidhenā’’ti. Kāraṇañcettha kāraṇapatirūpakameva, na ekaṃsakāraṇaṃ avaṇṇakāraṇassa abhūtattā, tasmā kāraṇenāti kāraṇapatirūpakenāti attho. Tathā hi vakkhati ‘‘akāraṇameva ‘kāraṇa’nti vatvā’’ti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
"在彼二人中"为分别中的处格。或者前面已得到的时间即"一时"，彼的反指示为"彼中"，因为在世尊行于王舍城（现今印度比哈尔邦巴特那附近）和那烂陀之间的行程路的时候，在那同一时间苏毗耶也行于彼行程路而说非赞叹，梵达多说赞叹。"只是不变词"此中以"只"音因为无特殊义而显示填词义。"蜜团法门"即名为蜜团说法，如是受持彼经，"王者"称呼名为波阇西王者的王。转变故为法门，即轮。显示应说义故为法门，即说法。摄取自己果而转起故为法门，即因。以"种种"音即"以种种方式"义依意趣量而了知，所以说"以种种方式"。此中因只是因的相似物，不是确定因，因为非赞叹因是不真实的，所以"以因"意思是以因的相似物。如是将说"说非因为'因'"。

1.1). Jātivasenidaṃ bahvatthe ekavacananti dasseti ‘‘bahūhī’’tiādinā.

‘‘Avaṇṇavirahitassaasamānavaṇṇasamannāgatassapī’’ti vakkhamānakāraṇassa akāraṇabhāvahetudassanatthaṃ vuttaṃ, dosavirahitassapi asadisaguṇasamannāgatassāpīti attho. Buddhassa bhagavato avaṇṇaṃ dosaṃ nindanti sambandho. ‘‘Yaṃ loke’’tiādinā arasarūpanibbhogaakiriyavādaucchedavādajegucchīvenayikatapassīapagabbhabhāvānaṃ kāraṇapatirūpakaṃ dasseti. Tasmāti hi etaṃ ‘‘arasarūpo…pe… apagabbho’’ti imehi padehi sambandhitabbaṃ. Idaṃ vuttaṃ hoti – lokasammato abhivādanapaccuṭṭhānaañjalīkammasāmīcikammaāsanābhinimantanasaṅkhāto sāmaggīraso samaṇassa gotamassa natthi, tasmā so sāmaggīrasasaṅkhātena rasena asampannasabhāvo, tena sāmaggīrasasaṅkhātena paribhogena asamannāgato. Tassa akattabbatāvādo, ucchijjitabbatāvādo ca, taṃ sabbaṃ gūthaṃ viya maṇḍanajātiyo puriso jegucchī. Tassa vināsako sova tadakaraṇato vinetabbo. Tadakaraṇena vayovuḍḍhe tāpeti tadācāravirahitatāya vā kapaṇapuriso. Tadakaraṇena devalokagabbhato apagato, tadakaraṇato vā so hīnagabbho cāti evaṃ tadeva abhivādanādiakaraṇaṃ arasarūpatādīnaṃ kāraṇapatirūpakaṃ daṭṭhabbaṃ. ‘‘Natthi…pe… viseso’’ti etassa pana ‘‘sundarikāya nāma paribbājikāya maraṇānavabodho, saṃsārassa ādikoṭiyā apaññāyanapaṭiññā, ṭhapanīyapucchāya abyākatavatthubyākaraṇa’’nti evamādīni kāraṇapatirūpakāni niddhāritabbāni, tathā ‘‘takkapariyāhataṃ samaṇo…pe… sayampaṭibhāna’’nti etassa ‘‘anācariyakena sāmaṃ paṭivedhena tattha tattha tathā tathā dhammadesanā, katthaci paresaṃ paṭipucchākathanaṃ, mahāmoggallānādīhi ārocitanayeneva byākaraṇa’’nti evamādīni, ‘‘samaṇo…pe… na aggapuggalo’’ti etesaṃ pana ‘‘sabbadhammānaṃ kameneva anavabodho, lokantassa ajānanaṃ, attanā icchitatapacārābhāvo’’ti evamādīni. Jhānavimokkhādi heṭṭhā vuttanayena uttarimanussadhammo. Ariyaṃ visuddhaṃ, uttamaṃ vā ñāṇasaṅkhātaṃ dassanaṃ, alaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanaṃ ettha, etassāti vā alamariyañāṇadassano. Sveva viseso tathā. Ariyañāṇadassanameva vā visesaṃ vuttanayena alaṃ pariyattaṃ yassa, yasminti vā alamariyañāṇadassanaviseso, uttarimanussadhammova. Takkapariyāhatanti kappanāmattena samantato āharitaṃ, vitakkena vā parighaṭitaṃ. Vīmaṃsānucaritanti vīmaṃsanāya punappunaṃ parimajjitaṃ. Sayampaṭibhānanti sayameva attano vibhūtaṃ, tādisaṃ dhammanti sambandho. Akāraṇanti ayuttaṃ anupapattiṃ. Kāraṇapade cetaṃ visesanaṃ. Na hi arasarūpatādayo dosā bhagavati saṃvijjanti, dhammasaṅghesu ca durakkhātaduppaṭipannādayo akāraṇanti vā yuttikāraṇarahitaṃ attanā paṭiññāmattaṃ. Pakatikammapadañcetaṃ. Imasmiñca atthe kāraṇaṃ vatvāti ettha kāraṇaṃ ivāti iva-saddattho rūpakanayena yojetabbo patirūpakakāraṇassa adhippetattā. Tathā tathāti jātivuḍḍhānamanabhivādanādinā tena tena ākārena. Vaṇṇasaddassa guṇapasaṃsāsu pavattanato yathākkamaṃ ‘‘avaṇṇaṃ dosaṃ ninda’’nti vuttaṃ.


我来为您直译这段巴利文：
以"以诸多"等显示这依性的单数在多义中。
说"无过失且具不同功德者"是为了显示将说的因是非因的因由，意思是无过失且具不同功德者。与"说佛世尊的非赞叹过失呵责"相关。以"世间中"等显示无味色受用、无作论、断灭论、厌恶、应调伏、苦行、堕落性的因的相似物。因为"所以"这个应与"无味色...堕落"等这些语结合。这是说的意思 - 沙门乔达摩没有世间认可的称为和合味的问候、起立、合掌、适当行为、邀请坐位，所以他是不具足称为和合味之味的状态，不具有称为和合味的受用。他的无作论和断灭论，如厌恶粪便的装饰性人一样。他是破坏者，因为不作彼而应调伏。因为不作彼而使年长者受苦，或因为离彼行而为可怜人。因为不作彼而离天界胎，或因为不作彼而他是低劣胎。如是应见彼同一不作问候等为无味色等的因的相似物。但对"无...差别"，应确定"名为孙达利卡游行女死亡不知，宣称不知轮回起始点，对应置之问不说无记事"等为因的相似物。如是对"沙门以思辨...自发"，"以无师自己证悟而如是如是说法，有时对他人说反问，依大目揵连等告知的方式而解说"等。但对"沙门...非最上人"，"渐次不证知一切法，不知世界边际，无自己欲求的苦行"等。如前说禅解脱等为上人法。有圣清净或最上的名为智的见，或者有能够破坏烦恼的圣智见为足够圣智见。彼差别如是。或者有足够如说的圣智见为差别者，或在其中，即上人法。"以思辨"即以仅思量而遍取，或以寻思而围绕。"以思察而行"即以思察而一再磨练。"自发"即自己显明，如是法是关联。"非因"即不合理不相应。这是因语的差别语。因为无味色等过失不存在于世尊，而在法僧中说法不善等为非因，或者离正理因而仅是自己的承认。这是原有的动作语。在此义中"说因"此中应以譬喻方式结合"如因"义，因为意趣因的相似物。"如是如是"即以不向种姓长者问候等彼彼方式。因为赞叹音转起于功德赞叹中，所以次第说"非赞叹过失呵责"。


Durakkhātoti duṭṭhumākkhāto, tathā duppaṭivedito. Vaṭṭato niyyātīti niyyānaṃ, tadeva niyyāniko, tato vā niyyānaṃ nissaraṇaṃ, tattha niyuttoti niyyāniko. Vaṭṭato vā niyyātīti niyyāniko ya-kārassa ka-kāraṃ, ī-kārassa ca rassaṃ katvā. ‘‘Anīya-saddo hi bahulā kattuabhidhāyako’’ti saddavidū vadanti, na niyyāniko tathā. Saṃsāradukkhassa anupasamasaṃvattaniko vuttanayena. Paccanīkapaṭipadanti sammāpaṭipattiyā viruddhapaṭipadaṃ. Ananulomapaṭipadanti sappurisānaṃ ananulomapaṭipadaṃ. Adhammānulomapaṭipadanti lokuttaradhammassa ananulomapaṭipadaṃ. Kasmā panettha ‘‘avaṇṇaṃ bhāsati, vaṇṇaṃ bhāsatī’’ti ca vattamānakālaniddeso kato, nanu saṅgītikālato so avaṇṇavaṇṇānaṃ bhāsanakālo atītoti? Saccametaṃ, ‘‘addhānamaggapaṭipanno hotī’’ti ettha hoti-saddo viya atītakālatthattā pana bhāsati-saddassa evaṃ vuttanti daṭṭhabbaṃ. Atha vā yasmiṃ kāle tehi avaṇṇo vaṇṇo ca bhāsīyati, tamapekkhitvā evaṃ vuttaṃ, evañca katvā ‘‘tatrā’’ti padassa kālapaṭiniddesavikappanaṃ aṭṭhakathāyaṃ avuttampi supapannaṃ hoti.

‘‘Suppiyassa pana…pe… bhāsatī’’ti pāḷiyā sambandhadassanaṃ ‘‘antevāsī panassā’’tiādivacanaṃ. Aparāmasitabbaṃ ariyūpavādakammaṃ, tathā anakkamitabbaṃ.Svāyanti so ācariyo. Asidhāranti asinā tikhiṇabhāgaṃ. Kakacadanta pantiyanti khandhakakacassa dantasaṅkhātāya visamapantiyā. Hatthena vā pādena vā yena kenaci vā aṅgapaccaṅgena paharitvā kīḷamāno viya. Akkhikaṇṇakosasaṅkhātaṭṭhānavasena tīhi pakārehi bhinno mado yassāti pabhinnamado, taṃ. Avaṇṇaṃ bhāsamānoti avaṇṇaṃ bhāsanahetu. Hetuattho hi ayaṃ māna-saddo. Na ayo vuḍḍhi anayo. Soyeva byasanaṃ, atirekabyasananti attho, taṃ pāpuṇissati ekantamahāsāvajjattā ratanattayopavādassa. Tenevāha –

‘‘Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindatī’’ti. (su. ni. 663; saṃ ni. 1.180-181; netti. 92);

‘‘Amhākaṃācariyo’’tiādinā brahmadattassa saṃveguppattiṃ, attano ācariye ca kāruññappavattiṃ dassetvā kiñcāpi antevāsinā ācariyassa anukūlena bhavitabbaṃ, ayaṃ pana paṇḍitajātikattā na īdisesu ṭhānesu tamanuvattatīti idānissa kammassakatāñāṇappavattiṃ dassento ‘‘ācariye kho panā’’tiādimāha. Halāhalanti taṅkhaṇaññeva māraṇakaṃ visaṃ. Hanatīti hi halo na-kārassa la-kāraṃ katvā, halānampi viseso halo halāhalo majjhedīghavasena, etena ca aññe aṭṭhavidhe vise nivatteti. Vuttañca –

‘‘Pume paṇḍe ca kākola, kāḷakūṭahalāhalā;

Sarotthikosuṅkike yo, brahmaputto padīpano;

Dārado vacchanābho ca, visabhedā ime navā’’ti.

Kharodakanti caṇḍasotodakaṃ. ‘‘Khārodaka’’ntipi pāṭho, atiloṇatāya tittodakanti attho. Narakapapātanti corapapātaṃ. Māṇavakāti attānameva ovadituṃ ālapati ‘‘samayopi kho te bhaddāli appaṭividdhoahosī’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
"说得不好"即说得恶，如是证得不好。从轮回出去为出离，那即是出离的，或者从彼出离即解脱，结合于彼为出离的。或者从轮回出去为出离的，作y音为k音，ī音为短音。因为音学者说"anīya音多表能作者"，不出离的如是。如说为导向轮回苦不止息。"违逆行道"即与正行相违

2.135) viya. ‘‘Kammassakā’’ti kammameva attasantakabhāvaṃ vatvā tadeva vivarati ‘‘attano kammānurūpameva gatiṃ gacchantī’’tiādinā. Yonisoti upāyena ñāyena. Ummujjitvāti ācariyo viya ayoniso ariyūpavāde animmujjanto yoniso ariyūpavādato ummujjitvā, uddhaṃ hutvāti attho. Maddamānoti maddanto bhindanto. Ekaṃsakāraṇameva idha kāraṇanti dassetukāmena ‘‘sammā’’ti vuttaṃ. ‘‘Yathā ta’’ntiādinā tassa samāraddhabhāvaṃ dasseti, nti ca nipātamattaṃ. Idaṃ vuttaṃ hoti – yathā añño paṇḍitasabhāvo jāti ācāravasena kulaputto anekapariyāyena tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsitumārabhati, tathā ayampi āraddho, tañca kho api nāmāyamācariyo ettakenāpi ratanattayāvaṇṇabhāsato orameyyāti.

Sapparājavaṇṇanti ahirājavaṇṇaṃ. Vaṇṇapokkharatāyāti vaṇṇasundaratāya, vaṇṇasarīrena vā. Vārijaṃ kamalaṃ na paharāmi na bhañjāmi, ārā dūratova upasiṅghāmīti attho. Athāti evaṃ santepi. Gandhatthenoti gandhacoro. Saññūḷhāti ganthitā bandhitā. Gahapatīti upāligahapatiṃ nāṭaputtassa ālapanaṃ. Ettha ca vaṇṇitabbo ‘‘ayamīdiso’’ti pakāsetabboti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati asaṅkarato vavatthāpīyatīti vaṇṇo, jāti. Vaṇṇeti vikāramāpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Vaṇṇīyati phalametena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇīyati appamahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇīyati pasaṃsīyatīti vaṇṇo, guṇo. Vaṇṇanaṃ guṇasaṃkittanaṃ vaṇṇo, pasaṃsā. Evaṃ tattha tattha vaṇṇasaddassuppatti veditabbā. Ādisaddena jātarūpapuḷinakkharādayo saṅgaṇhāti. ‘‘Idha guṇopi pasaṃsāpī’’ti vuttameva samattheti ‘‘ayaṃ kirā’’tiādinā. Kirāti cettha anussavanatthe, padapūraṇamatte vā. Guṇūpasañhitanti guṇopasaññutaṃ. ‘‘Guṇūpasañhitaṃ pasaṃsa’’nti pana vadanto pasaṃsāya eva guṇabhāsanaṃ siddhaṃ tassā tadavinābhāvato, tasmā idamatthadvayaṃ yujjatīti dasseti.


我来为您直译这段巴利文：
如"你这时也是不证知的,跋陀利"等。说"业是己有"即说业就是自己所有,以"随顺自己的业而趣向"等开显彼。"如理"即以方便、以道理。"浮出"即如阿阇黎不如理沉没于诽谤圣者中而如理从诽谤圣者中浮出,意思是上升。"践踏"即践踏破坏。意欲显示此中因只是确定因而说"正确"。以"如彼"等显示彼的善开始,且"nti"只是不变词。这是说的意思 - 如其他具智者性质者依种姓行为而为善男子以种种方式开始说三宝的赞叹,如是这也开始,而且希望这阿阇黎即使以此也停止说三宝的非赞叹。
"龙王色"即蛇王色。"以色端正"即以色美,或以色身。我不伤害不破坏水生莲花,从远处闻香,这是意思。"然"即虽然如此。"香贼"即偷香者。"结合"即系缚绑。"居士"即尼乾子对优婆离居士的称呼。此中应赞叹应显示"这是如是"为"色",即形状。以不混杂而确定为"色",即种姓。显示发生变异的心所趣向性为"色",即色处。以此显示果如自性为"色",即因。以小大等方式测量为"色",即量。被赞叹为"色",即功德。赞叹即功德称颂为"色",即赞叹。如是应知彼处彼处色音的生起。以"等"音摄取金色沙等。以"此故等"确立已说的"此中功德和赞叹"。此中"kira"为传闻义,或只是填词。"具功德"即与功德相应。但说"说具功德的赞叹"显示此二义合理,因为赞叹必定说功德。


Kathaṃ bhāsatīti āha ‘‘tatthā’’tiādi. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca. So hi paṭhamābhinīhārakāle dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhārasambharaṇaguṇehi ceva buddhaguṇehi ca sesamahājanena asadiso. Ye cassa guṇā, tepi aññasattānaṃ guṇehi visiṭṭhā, purimakā ca sammāsambuddhā sabbasattehi asamā, tehi pana ayameveko rūpakāyanāmakāyehi samo.Loketi sattaloke. ‘‘Uppajjamāno uppajjatī’’ti pana idaṃ ubhayampi vippakatavacanameva uppādakiriyāya vattamānakālikattā. Uppajjamāno bahujanahitāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Lakkhaṇe hesa māna-saddo, evarūpañcettha lakkhaṇaṃ na sakkā aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato paṭṭhāya yāva anāgāmiphalaṃ, tāva uppajjamāno nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññuguṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma, tadanibbattattā tadaññakkhaṇe yathārahaṃ ‘‘uppajjamāno uppajjati’’ cceva vuccati. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti vuttaṃ. Atītakālikassāpi vattamānapayogassa katthaci diṭṭhattā uppanno hotīti ayañhettha attho. Evaṃ sati ‘‘uppajjamāno’’ti cettha māna-saddo sāmatthiyattho. Yāvatā sāmatthiyena mahābodhisattānaṃ carimabhave uppatti icchitabbā, tāvatā sāmatthiyena bodhisambhārabhūtena paripuṇṇena samannāgato hutvāti attho. Tathāsāmatthiyayogena hi uppajjamāno nāmāti. Sabbasattehi asamo, asamehi purimabuddheheva samo majjhe bhinnasuvaṇṇa nikkhaṃ viya nibbisiṭṭho, ‘‘ekapuggalo’’ti cetassa visesanaṃ. Ālayasaṅkhātaṃ taṇhaṃ samugghāteti samucchindatīti ālayasamugghāto. Vaṭṭaṃ upacchindatīti vaṭṭupacchedo.


我来为您直译这段巴利文：
说"于此"等说明"如何说"。"一补特伽罗"即一且是补特伽罗。以何义为一补特伽罗？以无等义、以功德殊胜义、以等于无等者义。因为他从最初发心时，始于次第省察十波罗蜜，以积集菩提资粮功德和佛功德而与其他大众无等。凡是他的功德，也胜于其他有情的功德，而先前的正等觉者与一切有情无等，但这位以色身名身与他们相等。
"世间"即有情世间。但"正在生起而生起"这两者都是未完成语，因为生起行为是现在时。但此中应知这样的意义 - 正在生起而为众生利益而生起，不因其他因。因为此中这māna音是相，此中如是相不能以其他语相排除。又应知此中这差别 - 名为正在生起，名为生起，名为已生起。因为这从燃灯佛足下开始直到阿那含果为名为正在生起，在阿罗汉道刹那名为生起，在阿罗汉果刹那名为已生起。因为诸佛不像声闻那样次第生起神通智等，而是与阿罗汉道一起一切遍智功德聚即名为已来，所以因已生起一切作用而在阿罗汉果刹那名为已生起，因为不生起彼而在其他刹那随宜只说"正在生起而生起"。在此经中也是就阿罗汉果刹那而说"生起"。因为见到过去时也用现在用法，此中这即是已生起的意思。如是此中"正在生起"的māna音是能力义。具足以多少能力欲求大菩萨最后有的生起，以多少能力成为具足菩提资粮的意思。因为依如是能力结合而名为正在生起。与一切有情无等，只与无等的先前诸佛相等，如中间已炼的金块无差别，这是"一补特伽罗"的差别语。断除称为执著的渴爱为断除执著。断绝轮回为断绝轮回。


Pahontenāti sakkontena. ‘‘Pañcanikāye’’ti vatvāpi anekāvayavattā tesaṃ na ettakena sabbathā pariyādānanti ‘‘navaṅgaṃ satthusāsanaṃcaturāsītidhammakkhandhasahassānī’’ti vuttaṃ. Atitthenāti anotaraṇaṭṭhānena. Na vattabbo aparimāṇavaṇṇattā buddhādīnaṃ, niravasesānañca tesaṃ idha pakāsanena pāḷisaṃvaṇṇanāya eva sampajjanato, cittasampahaṃsanakammaṭṭhānasampajjanavasena ca saphalattā. Thāmo veditabbo sabbathāmena pakāsitattā. Kiṃ pana so tathā ogāhetvā bhāsatīti āha. ‘‘Brahmadatto panā’’tiādi. Anukkamena punappunaṃ vā savanaṃ anussavo, paramparasavanaṃ. Ādi-saddena ākāraparivitakkadiṭṭhinijjhānakkhantiyo saṅgaṇhāti. Tattha ‘‘sundaramidaṃ kāraṇa’’nti evaṃ sayameva kāraṇaparivitakkanaṃ ākāraparivitakko. Attano diṭṭhiyā nijjhāyitvā khamanaṃ ruccanaṃ diṭṭhinijjhānakkhantīti aṭṭhakathāsu vuttaṃ, tehiyeva sambandhitenāti attho. Matta-saddo hettha visesanivattiattho, tena yathāvuttaṃ kāraṇaṃ nivatteti. Attano thāmenāti attano ñāṇabaleneva, na pana buddhādīnaṃ guṇānurūpanti adhippāyo. Asaṅkhyeyyāparimeyyappabhedā hi buddhādīnaṃ guṇā. Vuttañhetaṃ –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.1; apa. aṭṭha. 2.91; cariyā. aṭṭha. 9, 329);

Idhāpi vakkhati ‘‘appamattakaṃ kho paneta’’ntiādi.

Iti-saddo nidassanattho vuttappakāraṃ nidasseti. Ha-kāro nipātamattanti āha ‘‘evaṃ te’’ti. Aññamaññassā’’ti idaṃ ruḷhipadaṃ ‘‘eko ekāyā’’ti (pārā. 444, 452) padaṃ viyāti dassento ‘‘aññoaññassā’’ti ruḷhipadeneva vivarati. ‘‘Ujumevā’’ti sāvadhāraṇasamāsataṃ vatvā tena nivattetabbatthaṃ āha ‘‘īsakampi apariharitvā’’ti, thokatarampi avirajjhitvāti attho. Kathanti āha ‘‘ācariyena hī’’tiādi. Pubbe ekavāramiva avaṇṇavaṇṇabhāsane niddiṭṭhepi ‘‘ujuvipaccanīkavādā’’ti (dī. ni. 

我来为您直译这段巴利文：
"能"即能够。虽说"五部"，但因为它们有多个部分，不仅此而遍尽一切，所以说"九分教法八万四千法蕴"。"非渡口"即非渡处。不应说，因为佛等功德无量，而此中显示彼等无余而成就注释圣典，且依成就心欢喜业处而有果。应知力量，因为以一切力显示。但他是否如是深入而说呢？说"但梵达多"等。传闻即次第或一再听闻，即相传听闻。以"等"音摄取行相思惟、见、思察和忍。其中如是自己思惟"此因美好"为行相思惟。注释中说以自己的见思察而忍受喜欢为见思察忍，即与彼等相关的意思。此中"只"音为遮止差别义，以此遮止如说的因。"以自力"即只以自己智力，而非随顺佛等功德的意趣。因为佛等功德有无数无量差别。因为说此：
"即使佛对佛说赞叹，
一劫中不说其他；
虽历长远劫尽了，
如来赞叹不能尽。"
此中也将说"但这是少分"等。
"iti"音为显示义，显示已说方式。"ha"音只是不变词，所以说"如是彼"。"相互"这是惯用语，如"一对一"的语，所以以"他对他"惯用语开显。说"正直"为有限定复合词，以此说应遮止义为"不避少许"，意思是不错误一点点。如何？说"因为阿阇黎"等。虽然前面像一次说非赞叹和赞叹，"正直相违说"。

1.1) vuttattā anekavārameva te evaṃ bhāsantīti veditabbanti dassetuṃ ‘‘puna itaro avaṇṇaṃ itaro vaṇṇa’’nti vuttaṃ. Tena hi visaddassa vividhatthataṃ samattheti. Sāraphalaketi sāradāruphalake , uttamaphalake vā. Visarukkhaāṇinti visadārumayapaṭāṇiṃ. Iriyāpathānubandhanena anubandhā honti, na sammāpaṭipattianubandhanena.

Sīsānulokinoti sīsena anulokino, sīsaṃ ukkhipitvā maggānukkamena olokayamānāti attho. Tasmiṃ kāleti yamhi saṃvacchare, utumhi, māse, pakkhe vā bhagavā taṃ addhānamaggaṃ paṭipanno, tasmiṃ kāle. Tena hi aniyamato saṃvaccharautumāsaḍḍhamāsāva niddisitā ‘‘taṃ divasa’’nti divasassa visuṃ niddiṭṭhattā, muhuttādīnañca divasapariyāpannato. ‘‘Taṃ addhānaṃ paṭipanno’’ti cettha ādhāravacanametaṃ. Teneva hi kiriyāvicchedadassanavasena ‘‘rājagahe piṇḍāya caratī’’ti saha pubbakālakiriyāhi vattamānaniddeso kato, itarathā tasmiṃ kāle rājagahe piṇḍāya carati, taṃ addhānamaggañca paṭipannoti anadhippetattho āpajjeyya. Na hi asamānavisayā kiriyā ekādhārā sambhavanti, yā cettha adhippetā addhānapaṭipajjanakiriyā, sā ca aniyamitā na yuttāti. Rājagahaparivattakesūti rājagahaṃ parivattetvā ṭhitesu. ‘‘Aññatarasmi’’nti iminā tesu bhagavato anibaddhavāsaṃ dasseti. Soti evaṃ rājagahe vasamāno so bhagavā. Piṇḍāya caraṇenapi hi tattha paṭibaddhabhāvavacanato sannivāsattameva dasseti. Yadi pana ‘‘piṇḍāya caramāno so bhagavā’’ti paccāmaseyya, yathāvuttova anadhippetattho āpajjeyyāti. Taṃ divasanti yaṃ divasaṃ addhānamaggaṃ paṭipanno, taṃ divasa. Taṃ addhānaṃ paṭipannoti ettha accantasaṃyogavacanametaṃ. Bhattabhuñjanato pacchā pacchābhattaṃ, tasmiṃ pacchābhattasamaye. Piṇḍapātapaṭikkantoti yattha piṇḍapātatthāya caritvā bhuñjanti, tato apakkanto. Taṃ addhānaṃ paṭipannoti ‘‘nāḷandāyaṃ veneyyānaṃ vividhahitasukhanipphattiṃ ākaṅkhamāno imissā aṭṭhuppattiyā tividhasīlālaṅkataṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ brahmajālasuttaṃ desessāmī’’ti taṃ yathāvuttaṃ dīghamaggaṃ paṭipanno, idaṃ pana kāraṇaṃ pakaraṇatova pākaṭanti na vuttaṃ. Ettāvatā ‘‘kasmā pana bhagavā taṃ addhānaṃ paṭipanno’’ti codanā visodhitā hoti.


我来为您直译这段巴利文：
1.1. 因为说"正直相违说"，为显示应知他们如是说多次，所以说"又一者说非赞叹，一者说赞叹"。因为以此确立"vi"音的种种义。"心木板"即柬木板，或最上板。"毒树箭"即毒木制成的箭。以行威仪而随行，不以正行而随行。
"仰望头"即以头仰望，意思是抬头随道路次第观望。"彼时"即在世尊行彼道路的年、季、月或半月中的时间。因为以此无确定表示年季月半月,"彼日"因为日子被另外表示,而刹那等属于日子。此中"行彼路"这是处所语。因为以此依显示动作中断而说"在王舍城（现今印度比哈尔邦巴特那附近）托钵行"与先前动作的现在表示一起说,否则会成为非意趣义即"彼时在王舍城托钵行且行彼道路"。因为不同范围的动作不能有同一处所,此中所意趣的行路动作是无确定故不合理。"在王舍城周围"即在绕王舍城而住的。以"某"这显示佛在彼等中无固定住处。"彼"即如是住在王舍城的彼世尊。因为以托钵行也说与彼处相系,只显示住处性。但若说"托钵行的彼世尊",会成为如说的非意趣义。"彼日"即行道路的彼日。此中"行彼路"这是完全结合语。饭食后为食后,在彼食后时。"从托钵返"即从为托钵而行并食的地方返回。"行彼路"即"为欲成就那烂陀诸所化者种种利益安乐,在此事起时将说以三种戒庄严,破除种种欺诈谄诳等邪命,解开六十二见网,震动万世界的梵网经"而行彼如说的长路,但此因由从文脉明显故未说。至此解决"为何世尊行彼路"的质问。


Idāni itarampi codanaṃ visodhituṃ ‘‘suppiyopī’’ti vuttaṃ. Tasmiṃ kāle, taṃ divasaṃ anubandhoti ca vuttanayena sambandho. Pāto asitabboti pātarāso, so bhutto yenāti bhuttapātarāso. Iccevāti evameva manasi sannidhāya, na pana ‘‘bhagavantaṃ, bhikkhusaṅghañca piṭṭhito piṭṭhito anubandhissāmī’’ti. Tena vuttaṃ ‘‘bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānantovā’’ti, tathā ajānanto eva hutvā anubandhoti attho. Na hi so bhagavantaṃ daṭṭhumeva icchati, tenāha ‘‘sace pana jāneyya, nānubandheyyā’’ti. Ettāvatā ‘‘kasmā ca suppiyo anubandho’’ti codanā visodhitā hoti. ‘‘So’’tiādinā aparampi codanaṃ visodheti. Kadāci pana bhagavā aññataraveseneva gacchati aṅgulimāladamanapakkusātiabhiggamanādīsu, kadāci buddhasiriyā, idhāpi īdisāya buddhasiriyāti dassetuṃ ‘‘buddhasiriyā sobhamāna’’ntiādi vuttaṃ. Sirīti cettha sarīrasobhaggādisampatti, tadeva upamāvasena dasseti ‘‘rattakambalaparikkhittamivā’’tiādinā. Gacchatīti jaṅgamo yathā ‘‘caṅkamo’’ti. Cañcalamāno gacchanto giri, tādisassa kanakagirino sikharamivāti attho.

‘‘Tasmiṃ kirā’’tiādi tabbivaraṇaṃ, pāḷiyaṃ adassitattā, porāṇaṭṭhakathāyañca anāgatattā anussavasiddhā ayaṃ kathāti dassetuṃ ‘‘kirā’’ti vuttanti vadanti, tathā vā hotu aññathā vā, attanā adiṭṭhaṃ, asutaṃ, amutañca anussavamevāti daṭṭhabbaṃ. Nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇā. Samantāti samantato dasahi disāhi. Asītihatthappamāṇeti tesaṃ rasmīnaṃ pakatiyā pavattiṭṭhānavasena vuttaṃ, tasmā samantato, upari ca paccekaṃ asītihatthamatte padese pakatiyāva ghanībhūtā rasmiyo tiṭṭhantīti daṭṭhabbaṃ, vinayaṭīkāyaṃ pana ‘‘tāyeva byāmappabhā nāma. Yato chabbaṇṇā rasmiyo taḷākato mātikā viya dasasu disāsu dhāvanti, sā yasmā byāmamattā viya khāyati, tasmā byāmappabhāti vuccatī’’ti vuttaṃ, (vi. vi. ṭī. 1.16) saṅgītisuttavaṇṇanāyaṃ pana vakkhati ‘‘puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato. Dakkhiṇahatthato. Vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. Evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvantī’’ti (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
现在为解决另一质问说"苏毗也"。"彼时"、"彼日随行"如说方式相关。应在早晨食用为早餐,彼已食用者为已食早餐。"如是"即如是放在心中,而非"我将从后跟随世尊和比丘僧"。所以说"不知世尊行彼路",意思是如是不知而随行。因为他不只欲见世尊,所以说"若知道,则不会随行"。至此解决"为何苏毗随行"的质问。以"彼"等解决另一质问。有时世尊以某种相貌而行如调服指鬘、往见跋俱娑帝等时,有时以佛威仪,此中也显示如是佛威仪而说"以佛威仪庄严"等。此中"胜"即身体端严等成就,以譬喻方式显示彼即说"如被红毛毯围绕"等。"行"即行进如"经行"。摇动而行的山,意思是如此金山之峰。
"彼时"等是彼之解释,因为圣典中未显示,古注释中也未来,为显示此说是由传闻成就而说"传闻",诸师如是说,或如是或不如是,应见自己未见、未闻、未想的只是传闻。以青黄赤白粉红光明为六色。"周遍"即从十方周遍。"八十肘量"是依彼等光芒平常生起处所而说,所以应见平常在周遍和上方各八十肘处光芒凝聚而住,但在律疏中说:"彼即名为庸光。从此六色光芒如从池中水道般流向十方,因为显现如庸量,所以称为庸光。"在结集经注中将说:"从前身生起金色光芒取八十肘处。从后身。从右手。从左手生起金色光芒取八十肘处。从上发端始于一切发圈孔雀颈色光芒生起在空中取八十肘处。从下足下珊瑚色光芒生起在厚地取八十肘处。如是六色佛光在周遍八十肘处照耀闪烁流散。"

3.299) keci pana aññathāpi parikappanāmattena vadanti, taṃ na gahetabbaṃ tathā aññattha anāgatattā, ayuttattā ca. Tāsaṃ pana buddharasmīnaṃ tadā aniggūhitabhāvadassanatthaṃ ‘‘tasmiṃ kira samaye’’ti vuttaṃ. Pakkusātiabhiggamanādīsu viya hi tadā tāsaṃ niggūhane kiñci kāraṇaṃ natthi. Ādhāvantīti abhimukhaṃ disaṃ dhāvanti. Vidhāvantīti vividhā hutvā vidisaṃ dhāvanti.

Tasmiṃ vanantare dissamānākārena tāsaṃ rasmīnaṃ sobhā viññāyatīti āha ‘‘ratanāveḷā’’tiādi. Ratanāveḷā nāma ratanamayavaṭaṃsakaṃ muddhaṃ avati rakkhatīti hi aveḷā,āveḷā vā, muddhamālā. Ukkā nāma yā sajotibhūtā, tāsaṃ sataṃ, nipatanaṃ nipāto, tassa nipāto, tena samākulaṃ tathā. Pisitabbattā piṭṭhaṃ, cīnadese jātaṃ piṭṭhaṃ cīnapiṭṭhaṃ, rattacuṇṇaṃ, yaṃ ‘‘sindūro’’tipi vuccati, cīnapiṭṭhameva cuṇṇaṃ. Vāyuno vegena ito cito ca khittaṃ tanti tathā. Indassa dhanu lokasaṅketavasenāti indadhanu, sūriyarasmivasena gagane paññāyamānākāraviseso. Kuṭilaṃ aciraṭṭhāyittā virūpaṃ hutvā javati dhāvatīti vijju, sāyeva latā taṃsadisabhāvenāti tathā, vāyuvegato valāhakaghaṭṭaneneva jātarasmi. Tāyati avijahanavasena ākāsaṃ pāletīti tārā, gaṇasaddo paccekaṃ yojetabbo. Tassa pabhā tathā. Vipphuritaviccharitamivāti ābhāya vividhaṃ pharamānaṃ, vijjotayamānaṃ viya ca. Vanassa antaraṃ vivaraṃ vanantaraṃ, bhagavatā pattapattavanappadesanti vuttaṃ hoti.

Asītiyā anubyañjanehi tambanakhatādīhi anurañjitaṃ tathā. Kamalaṃ padumapuṇḍarīkāni, avasesaṃ nīlarattasetabhedaṃ saroruhaṃ uppalaṃ, iti pañcavidhā paṅkajajāti pariggahitā hoti. Vikasitaṃ phullitaṃ tadubhayaṃ yassa sarassa tathā. Sabbena pakārena parito samantato phullati vikasatīti sabbapāliphullaṃ a-kārassa ā-kāraṃ, ra-kārassa ca la-kāraṃ katvā yathā ‘‘pālibhaddo’’ti, tārānaṃ marīci pabhā, tāya vikasitaṃ vijjotitaṃ tathā. Byāmappabhāya parikkhepo parimaṇḍalo, tena vilāsinī sobhinī tathā. Mahāpurisalakkhaṇāni aññamaññapaṭibaddhattā mālākāreneva ṭhitānīti vuttaṃ ‘‘dvattiṃsavaralakkhaṇamālā’’ti. Dvattiṃsacandādīnaṃ mālā kenaci ganthetvā paṭipāṭiyā ca ṭhapitāti na vattabbā ‘‘yadi siyā’’ti parikappanāmattena hi ‘‘ganthetvā ṭhapitadvattiṃsacandamālāyā’’tiādi vuttaṃ. Parikappopamā hesā, lokepi ca dissati.

‘‘Mayeva mukhasobhāsse, tyalaminduvikatthanā;

Yatombujepi sātthīti, parikappopamā aya’’nti.

Dvattiṃsacandamālāya siriṃ attano siriyā abhibhavantī ivāti sambandho. Esa nayo sesesupi.


我来为您直译这段巴利文：
有些人以其他臆想而说，不应取彼，因为如是在其他处未来，且不合理。但为显示彼时彼等佛光未被遮蔽而说"彼时传闻"。因为如往见跋俱娑帝等时般，彼时遮蔽彼等没有任何因由。"奔驰"即向面前方奔驰。"散驰"即成为种种向四方奔驰。
以彼林间所见形相而知彼等光芒的庄严，所以说"宝冠"等。宝冠即以宝所成头饰，因保护头顶故为冠，或冠即头鬘。火炬即具光者，彼等百数，落下为堕，彼堕，以彼杂乱如是。因研磨故为粉，生于支那国的粉为支那粉，赤粉，即所谓"辰砂"，支那粉即粉。以风势被抛此彼如是。因世间习称为因陀罗弓的帝弓，以日光在空中显现的特殊形相。弯曲不久住变异而行驰为电，彼即藤以似彼性如是，从风势云击而生的光芒。以不离方式保护虚空为星，群音各别结合。彼之光如是。"闪耀散射"即以光明种种遍满、照耀般。林的空隙为林间，意思是说世尊已达的林地。
以八十种好如铜色指甲等装饰如是。莲即红白莲花，其余青红白差别的水生花为青莲，如是摄取五种泥生种类。开敷盛开二者的池如是。一切方式周遍四方开敷盛开为一切开敷，作a音为ā音，ra音为la音如"pālibhadda"。星的光芒光明，以彼开敷照耀如是。庸光围绕成圆，以彼庄严光耀如是。大人相因互相系属如鬘般住，所以说"三十二胜相鬘"。不应说三十二月等鬘被某人系成并次第安置，因为以"若有"臆想而说"如系置的三十二月鬘"等。这是臆想譬喻，在世间也见到。
"我面容之光辉，
何须月夸耀；
因莲也有光，
此臆想譬喻。"
与三十二月鬘以自胜征胜如是相关。其余也是此理。


Evaṃ bhagavato tadā sobhaṃ dassetvā idāni bhikkhusaṅghassāpi sobhaṃ dassento ‘‘tañca panā’’tiādimāha . Catubbidhāya appicchatāya appicchā. Dvādasahi santosehi santuṭṭhā. Tividhena vivekena pavivittā. Rājarājamahāmattādīhi asaṃsaṭṭhā. Duppaṭipattikānaṃ codakā. Pāpe akusale garahino paresaṃ hitapaṭipattiyā vattāro. Paresañca vacanakkhamā. Vimuttiñāṇadassanaṃ nāma paccavekkhaṇañāṇaṃ. ‘‘Tesa’’ntiādinā tadabhisambandhena bhagavato sobhaṃ dasseti. Rattapadumānaṃ saṇḍo samūho vanaṃ, tassa majjhe gatā tathā. ‘‘Rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti pattaniyamamantarena tathā vuttaṃ, pattaniyamena pana satapattaṃ padumaṃ, ūnakasatapattaṃ puṇḍarīkaṃ. Pavāḷaṃ viddumo, tena katāya vedikāya parikkhitto viya. Migapakkhīnampīti pi-saddo, api-saddo vā sambhāvanāyaṃ, tenāha ‘‘pageva devamanussāna’’nti. Mahātherāti mahāsāvake sandhāyāha. Surañjitabhāvena īsakaṃ kaṇhavaṇṇatāya meghavaṇṇaṃ. Ekaṃsaṃ karitvāti ekaṃsapārupanavasena vāmaṃse karitvā. Kattarassa jiṇṇassa ālambano daṇḍo kattaradaṇḍo, bāhullavasenāyaṃ samaññā. Suvammaṃ nāma sobhaṇuracchado, tena vammitā sannaddhāti suvammavammitā, idaṃ tesaṃ paṃsukūladhāraṇanidassanaṃ. Yesaṃ kucchigataṃ sabbampi tiṇapalāsādi gandhajātameva hoti, te gandhahatthino nāma, ye ‘‘hemavatā’’tipi vuccanti, tesampi therānaṃ sīlādiguṇagandhatāya taṃsadisatā. Antojaṭābahijaṭāsaṅkhātāya taṇhājaṭāya vijaṭitabhāvato vijaṭitajaṭā. Taṇhābandhanāya chinnattā chinnabandhanā. ‘‘So’’tiādi yathāvuttavacanassa guṇadassanaṃ. Anubuddhehīti buddhānamanubuddhehi. Tepi hi ekadesena bhagavatā paṭividdhapaṭibhāgeneva cattāri saccāni bujjhanti. Pattaparivāritanti pupphadalena parivāritaṃ. Kaṃ vuccati kamalādi, tasmiṃ sarati virājatīti kesaraṃ, kiñjakkho. Kaṇṇe karīyatīti kaṇṇikā. Kaṇṇālaṅkāro, taṃsadisaṇṭhānatāya kaṇṇikā, bījakoso. Channaṃ haṃsakulānaṃ seṭṭho dhataraṭṭho haṃsarājā viya, hārito nāma mahābrahmā viya.

Evaṃ gacchantaṃ bhagavantaṃ, bhikkhū ca disvā attano parisaṃ olokesīti sambandho. Kājadaṇḍaketi kājasaṅkhāte bhārāvahadaṇḍake, kājasmiṃ vā bhāralaggitadaṇḍake. Khuddakaṃ pīṭhaṃ pīṭhakaṃ. Mūle, agge ca tidhā kato daṇḍo tidaṇḍo. Morahatthako morapiñchaṃ. Khuddakaṃ pasibbaṃ pasibbakaṃ. Kuṇḍikā kamaṇḍalu. Sā hi kaṃ udakaṃ udeti pasaveti, rakkhatīti vā kuṇḍikā niruttinayena. Gahitaṃ omakato lujjitaṃ, vividhaṃ lujjitañca pīṭhaka…pe… kuṇḍikādianekaparikkhārasaṅkhātaṃ bhāraṃ bharati vahatīti gahita…pe… bhārabharitā. Itīti nidassanattho. Evanti idamattho. Evaṃ idaṃ vacanamādi yassa vacanassa tathā, tadeva niratthakaṃ vacanaṃ yassāti evamādiniratthakavacanā. Mukhaṃ etassa atthīti mukharā, sabbepi mukhavantā eva, ayaṃ pana pharusābhilāpamukhavatī, tasmā evaṃ vuttaṃ. Nindāyañhi ayaṃ rapaccayo. Mukhena vā amanāpaṃ kammaṃ rāti gaṇhātīti mukharā. Vividhā kiṇṇā vācā yassāti vikiṇṇavācā. Tassāti suppiyassa paribbājakassa. Nti yathāvuttappakāraṃ parisaṃ.


我来为您直译这段巴利文：
如是显示世尊彼时庄严后，现在为显示比丘僧的庄严而说"但彼"等。以四种少欲为少欲。以十二种知足为知足。以三种远离为远离。不与王、王大臣等交往。呵责恶行者。呵斥恶不善并说他人有益行。忍受他人言语。解脱智见即省察智。以"彼等"等依彼相关显示世尊庄严。红莲的丛为聚为林，去其中如是。不确定花瓣而说"红莲、白莲"如是，但以花瓣确定百瓣为莲，不满百瓣为白莲。珊瑚为赤玉，如被以彼所作栏杆围绕。"兽鸟也"中"也"音或"亦"音为尊重，所以说"何况天人"。"大长老"说是指大声闻。以善染性而少许黑色为云色。"作偏袒"即以偏袒披覆方式在左肩作。老人的支撑杖为拐杖，依多而此称谓。善铠即美好胸甲，以彼铠装甲为善铠装甲，此是显示彼等持粪扫衣。凡入腹的一切草叶等都成为香者名香象，即所谓"雪山象"，因长老们的戒等功德香性而似彼。因解开内结外结称为爱结故为解结。因断爱缚故为断缚。"彼"等为如说语的功德显示。"随觉"即随佛觉悟。因为彼等也以一分如世尊所证的部分而觉悟四谛。"为瓣围绕"即被花瓣围绕。被称为莲等者，於彼流出光耀为花蕊，即花丝。作于耳为耳饰。耳饰，因似彼形状为耳饰，即种室。如六种鹅族中最胜的持国鹅王，如名为哈利多的大梵天。
如是见到行走的世尊和比丘们而观看自己眷属相关。"担杖"即名为担的负重杖，或在担上系重物的杖。小座为座子。根、顶三分的杖为三杖。孔雀羽为孔雀尾。小袋为小包。瓶为水瓶。因为彼出生水、保护水故以词源法为瓶。取最少破损和种种破损的座子至水瓶等多种用具称为重担者为取破损重担者。"如是"为显示义。"如是"此义。如是此语为此语之始如是，即彼无义语者为如是等无义语者。有口为多口，一切都只是有口，但这是恶口，所以如是说。因为此ra词尾为贬义。或以口取不可意业为多口。种种散乱语者为散语者。"彼"即彼游行者。"n"如说方式的眷属。


Idānīti tassa tathārūpāya parisāya dassanakkhaṇe. Panāti arucisaṃsūcanattho, tathāpīti attho. Lābha…pe… hāniyā ceva hetubhūtāya. Kathaṃ hānīti āha ‘‘aññatitthiyānañhī’’tiādi. Nissirīkatanti nisobhataṃ, ayamattho morajātakādīhipi dīpetabbo. ‘‘Upatissakolitānañcā’’tiādinā pakkhahānitāya vitthāro. Āyasmato sāriputtassa, mahāmoggallānassa ca bhagavato santike pabbajjaṃ sandhāya ‘‘tesu pana pakkantesū’’ti vuttaṃ. Tesaṃ pabbajitakāleyeva aḍḍhateyyasataṃ paribbājakaparisā pabbaji, tato parampi tadanupabbajitā paribbājakaparisā aparimāṇāti dasseti ‘‘sāpi tesaṃ parisā bhinnā’’ti iminā. Yāya kāyaci hi paribbājakaparisāya pabbajitāya tassa parisā bhinnāyeva nāma samānagaṇattāti tathā vuttaṃ. ‘‘Imehī’’tiādinā lābhapakkhahāniṃ nigamanavasena dasseti. Usūyasaṅkhātassa visassa uggāro uggilanaṃ usūyavisuggāro, taṃ. Ettha ca ‘‘yasmā panesā’’tiādināva ‘‘kasmā ca so ratanattayassa avaṇṇaṃ bhāsatī’’ti codanaṃ visodheti, ‘‘sace’’tiādikaṃ pana sabbampi tapparivāravacanamevāti tehipi sā visodhitāyeva nāma. Bhagavato virodhānunayābhāvavīmaṃsanatthaṃ ete avaṇṇaṃ vaṇṇaṃ bhāsanti. ‘‘Mārena anvāviṭṭhā evaṃ bhāsantī’’ti ca keci vadanti, tadayuttameva aṭṭhakathāya ujuvipaccanīkattā. Pākaṭoyevāyamatthoti.



我来为您直译这段巴利文：
"今"即彼如是类眷属的见时。"但"即表示不喜，意思是"虽然如是"。以利等损失为因。如何损失而说"因为其他外道"等。"失光荣"即失庄严，此义应以孔雀本生等显示。以"优波帝沙拘利陀等"等广说派别损失。关于具寿舍利弗和大目犍连在世尊处出家而说"彼等离去时"。显示彼等出家时即二百五十众外道众出家，此后随彼等出家的外道众无量，以"彼等眷属也破"此。因为任何外道众出家时，彼眷属即称为破，因为是同类众故如是说。以"以此等"等以结论方式显示利派损失。嫉妒称为毒的吐出为吐出嫉妒毒，彼。此中以"因为彼"等清净"为何彼说三宝过失"的质问，但"若"等一切也只是彼围绕语，所以以彼等彼也称为已清净。为试验对世尊的违逆、随顺性而彼等说过失、功德。有些人说"被魔附着而如是说"，彼不合理因违逆注释。此义即显明。

2. Yasmā atthaṅgato sūriyo, tasmā akālo dāni gantunti sambandho.

Ambalaṭṭhikāti sāmīpikavohāro yathā ‘‘varuṇanagaraṃ, godāgāmo’’ti āha ‘‘tassa kirā’’tiādi. Taruṇapariyāyo laṭṭhikā-saddo rukkhavisaye yathā ‘‘mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdī’’tiādīsūti dasseti’’ ‘‘taruṇambarukkho’’ti iminā. Keci pana ‘‘ambalaṭṭhikā nāma vuttanayena eko gāmo’’ti vadanti, tesaṃ mate ambalaṭṭhikāyanti samīpatthe bhummavacanaṃ. Chāyūdakasampannanti chāyāya ceva udakena ca sampannaṃ. Mañjusāti peḷā. Paṭibhānacittavicittanti itthipurisasaññogādinā paṭibhānacittena vicittaṃ, etena rañño agāraṃ, tadeva rājāgārakanti dasseti. Rājāgārakaṃ nāma vessavaṇamahārājassa devāyatananti eke.

Bahuparissayoti bahupaddavo. Kehīti vuttaṃ ‘‘core’hipī’’tiādi. Handāti vacanavossaggatthe nipāto, tadānubhāvato nipparissayatthāya idāni upagantvā sve gamissāmīti adhippāyo. ‘‘Saddhiṃ antevāsinā brahmadattena māṇavenā’’ ticceva sīhaḷaṭṭhakathāyaṃ vuttaṃ, tañca kho pāḷiāruḷhavaseneva, na pana tadā suppiyassa parisāya abhāvatoti imamatthaṃ dassetuṃ ‘‘saddhiṃ attano parisāyā’’ti idha vuttaṃ. Kasmā panettha brahmadattoyeva pāḷiyamāruḷho, na pana tadavasesā suppiyassa parisāti ? Desanānadhīnabhāvena payojanābhāvato. Yathā cetaṃ, evaṃ aññampi edisaṃ payojanābhāvato saṅgītikārakehi na saṅgītanti daṭṭhabbaṃ. Keci pana ‘‘pāḷiyaṃ vutta’’nti ādhāraṃ vatvā ‘tadetaṃ na sīhaḷaṭṭhakathānayadassanaṃ, pāḷiyaṃ vuttabhāvadassanamevā’ti’’ vadanti, taṃ na yujjati. Pāḷiāruḷhavaseneva pāḷiyaṃ vuttanti adhippetatthassa āpajjanato. Tasmā yathāvuttanayeneva attho gahetabboti. ‘‘Vuttanti vā amhehipi idha vattabbanti attho. Evañhi tadā aññāyapi parisāya vijjamānabhāvadassanatthaṃ evaṃ vuttaṃ, pāḷiyamāruḷhavasena pana aññathāpi idha vattabbanti adhippāyo yutto’’ti vadanti.

Idāni ‘‘tatrāpi suda’’ntiādipāḷiyā sambandhaṃ dassetuṃ ‘‘evaṃ vāsaṃ upagato panā’’tiādi vuttaṃ. Parivāretvā nisinno hotīti sambandho. Kucchitaṃ kattabbanti kukataṃ, tassa bhāvo kukkuccaṃ, kucchitakiriyā, ito cito ca cañcalananti attho, hatthassa kukkuccaṃ tathā. ‘‘Sā hī’’tiādinā tathābhūtatāya kāraṇaṃ dasseti. Nivāteti vātavirahitaṭṭhāne. Yathāvuttadosābhāvena niccalā. Taṃ vibhūtinti tādisaṃ sobhaṃ. Vippalapantīti sativossaggavasena vividhā lapanti. Nillālitajivhāti ito cito ca nikkhantajivhā. Kākacchamānāti kākānaṃ saddasadisaṃ saddaṃ kurumānā. Gharugharupassāsinoti gharugharuiti saddaṃ janetvā passasantā. Issāvasenāti yathāvuttehi dvīhi kāraṇehi usūyanavasena. ‘‘Sabbaṃ vattabba’’nti iminā ‘‘ādipeyyālanayoya’’nti dasseti.



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2.因太阳已落下，所以现在非时去相关。
菴婆园即邻近称呼，如"婆楼那城、牛村"而说"据说彼"等。幼树义laṭṭhikā词在树领域，如"入大林在幼芒果树下坐午休"等，以"幼芒果树"此显示。但有些人说"名为菴婆园如说方式为一村"，依彼等意见"在菴婆园"为邻近义处格。具足阴凉水即具足阴凉和水。匣即箱。以辩才画善绘即以男女和合等辩才画善绘，以此显示王舍，即是王舍。有些人说名为王舍是毗沙门大王的天处。
多危难即多灾难。"以何"而说"以盗贼等"。"来"为语词舍弃义不变词，因彼势力为无危难义现在近去明日将去意。在锡兰注释中只说"与弟子学生青年梵施俱"，而且彼以契经升起方式，非因彼时无众，为显示此义此处说"与自众俱"。但为何此中契经中只升起梵施，而非彼余众？因无关教说之用。如此，如是其他如此因无用故结集者不结集应知。但有些人说"契经中说"为处后"此非显示锡兰注释方式，只是显示契经中所说"，彼不合理。因成就契经升起方式即契经中说的意义。所以应如说方式取义。或说"说"即我等此处也应说义。因如是，如是说为显示彼时有其他众存在，但依契经升起方式此处也应另说意适合。
现在为显示"但于彼"等契经相关而说"如是入住但"等。围绕坐相关。应作恶为恶作，彼性为恶作，恶业，此处彼处动摇义，手的恶作如是。以"因彼"等显示如是性的原因。"无风"即无风处。以如说过失不存在故不动。"彼庄严"即如是庄严。"胡言"即依念舍弃势力种种说。"吐舌"即此处彼处伸出舌。"如乌鸣"即作如乌声的声。"咕噜咕噜呼吸"即生咕噜咕噜声而呼吸。"以嫉故"即以如说二因嫉妒势力。以"一切应说"此显示"等省略之初方式"。

3. Sammā pahonti taṃ taṃ kammanti sampahulā, bahavo, tenāha ‘‘bahukāna’’nti. Sabbantimena paricchedena catuvaggasaṅgheneva vinayakammassa kattabbattā ‘‘vinayapariyāyenā’’tiādi vuttaṃ. Tayo janāti cesa upalakkhaṇaniddeso dvinnampi sampahulattā. Tattha tattha tathāyevāgatattā ‘‘suttantapariyāyenā’’tiādimāha. Taṃ taṃ pāḷiyā āgatavohāravasena hi ayaṃ bhedo. Tayo janā tayo eva nāma, tato paṭṭhāya uttari catupañcajanādikā sampahulāti attho. Tatoti cāyaṃ mariyādāvadhi. Maṇḍalamāḷoti anekatthapavattā samaññā, idha pana īdisāya evāti niyamento āha ‘‘katthacī’’tiādi. Kaṇṇikā vuccati kūṭaṃ. Haṃsavaṭṭakacchannenāti haṃsamaṇḍalākārachannena. Tadeva channaṃ aññattha ‘‘supaṇṇavaṅkacchadana’’nti vuttaṃ. Kūṭena yutto agāro, soyeva sālāti kūṭāgārasālā. Thambhapantiṃ parikkhipitvāti thambhamālaṃ parivāretvā, parimaṇḍalākārena thambhapantiṃ katvāti vuttaṃ hoti. Upaṭṭhānasālā nāma payirupāsanasālā. Yattha upaṭṭhānamattaṃ karonti, na ekarattadirattādivasena nisīdanaṃ, idha pana tathā katā nisīdanasālāyevāti dasseti ‘‘idha panā’’tiādinā. Teneva pāḷiyaṃ ‘‘sannipatitāna’’ ntveva avatvā ‘‘sannisinnāna’’ntipi vuttaṃ. Mānitabboti māḷo, mīyati pamīyatīti vā māḷo. Maṇḍalākārena paṭicchanno māḷoti maṇḍalamāḷo, anekakoṇavanto paṭissayaviseso. ‘‘Sannisinnāna’’nti nisajjanavasena vuttaṃ, nisajjanavasena vā ‘‘sannisinnāna’’nti saṃvaṇṇetabbapadamajjhāharitvā sambandho. Iminā nisīdanairiyāpathaṃ, kāyasāmaggīvasena ca samodhānaṃ sandhāya padadvayametaṃ vuttanti dasseti. Saṅkhiyā vuccati kathā sammā khiyanato kathanato. Kathādhammoti kathāsabhāvo, upaparikkhā vidhīti keci.

‘‘Acchariya’’ntiādi tassa rūpadassananti āha ‘‘katamo pana so’’tiādi. Soti kathādhammo. ‘‘Nīyatīti nayo, attho, saddasatthaṃ anugato nayo saddanayo’’ti (dī. ni. ṭī. 

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3. 正能彼彼业为众多、多数，所以说"多数"。因最少限度以四人僧伽应作律事故说"依律方便"等。"三人"此为含摄表示，二人也为众多。因此彼如是来故说"依经方便"等。因为依此彼契经而来称呼势力此差别。三人只为三人，从彼起以上四五人等为众多义。"从彼"此为界限边际。圆堂为多义行称谓，但此中如是如此限定而说"在某处"等。顶称为尖。"以鹅环覆"即以鹅圆形覆。彼覆在他处说"金翅鸟弯盖"。与尖相应的房,即是堂为尖顶堂。"围绕柱行"即环绕柱列，意思是说作圆形柱行。侍奉堂即亲近堂。若只作侍奉,不以一夜二夜等而坐，但此中如是作即为坐堂而以"但此中"等显示。所以在契经中不只说"集会"而也说"坐"。应尊敬为堂，或被量故为堂。以圆形遮蔽的堂为圆堂，多角的特殊住所。"坐"依坐势力说，或依坐势力"坐"应注释词插入相关。以此显示此二词依坐威仪和身和合势力而说。言说称为议论因正说故言说。议论法即议论自性，有些人说是思察规则。
"未曾有"等为彼相见而说"何为彼"等。"彼"即议论法。"被引导为道理，义，随逐声论的道理为声道理"。;

1.3) ācariyadhammapālattherena vuttaṃ. Nīyati attho etenāti vā nayo, upāyo, saddasatthe āgato nayo atthagahaṇūpāyo saddanayo. Tattha hi anabhiṇhavuttike acchariya-saddo icchito ruḷhivasena. Tenevāha ‘‘andhassa pabbatārohaṇaṃ viyā’’tiādi. Tassa hi tadārohaṇaṃ na niccaṃ, kadāciyeva siyā, evamidampi. Accharāyoggaṃ acchariyaṃ niruttinayena yoggasaddassa lopato, taddhitavasena vā ṇiyapaccayassa vicitravuttito, so pana porāṇaṭṭhakathāyameva āgatattā ‘‘aṭṭhakathānayo’’ti vutto. Pubbe abhūtanti abhūtapubbaṃ, etena na bhūtaṃ abhūtanti nibbacanaṃ, bhūta-saddassa ca atītatthaṃ dasseti. Yāvañcidanti sandhivasena niggahitāgamoti āha ‘‘yāva ca ida’’nti, etassa ca ‘‘suppaṭividitā’’ti etena sambandho. Yāva cayattakaṃ idaṃ ayaṃ nānādhimuttikatā suppaṭividitā, taṃ ‘‘ettakamevā’’ti na sakkā amhehi paṭivijjhituṃ, akkhātuñcāti sapāṭhasesattho. Tenevāha ‘‘tena suppaṭividitatāya appameyyataṃ dassetī’’ti.

‘‘Bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttattā tenāti ettha ta-saddo sakatthapaṭiniddeso, tasmā yena abhisambuddhabhāvena bhagavā pakato samāno supākaṭo nāma hoti, tadabhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya tassa atthabhāvena dassento ‘‘yo so’’tiādimāha . Na hettha so pubbe vutto atthi, yo attho tehi therehi ta-saddena parāmasitabbo bhaveyya. Tasmā yathāvuttaguṇasaṅkhātaṃ sakatthaṃyevesa padhānabhāvena parāmasatīti daṭṭhabbaṃ. Anuttaraṃ sammāsambodhinti aggamaggañāṇapadaṭṭhānaṃ anāvaraṇañāṇaṃ, anāvaraṇañāṇapadaṭṭhānañca aggamaggañāṇaṃ. Tadubhayañhi sammā aviparītaṃ sayameva bujjhati, sammā vā pasaṭṭhā sundaraṃ bujjhatīti sammāsambodhi. Sā pana buddhānaṃ sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ, tasmā ‘‘anuttarā sammāsambodhī’’ti vuccati. Abhisambuddhoti abbhaññāsi paṭivijjhi, tena tādisena bhagavatāti attho. Satipi ñāṇadassanānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisesappavattiṃ dassento ‘‘tesaṃ tesaṃ sattāna’’ntiādimāha. Ettha hi paṭhamamatthaṃ asādhāraṇañāṇavasena dasseti. Āsayānusayañāṇena jānatā sabbaññutānāvaraṇañāṇehi passatāti attho.


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1.3.由阿阇黎法护长老所说。或被引导义由此为道理，方便，在声论中来的道理为取义方便的声道理。此中因非常说未曾有词依通用所愿。所以说"如盲人登山"等。因为彼登山非常时，有时才有，如是此也。适合惊叹为未曾有依词源方式适合词脱落，或依从属势力ṇiya词尾多样行，但彼因在古注释来故说"注释道理"。前未有为未曾有，以此未有为未有此词源，并显示有词的过去义。"直到此"依连声势力鼻音来而说"直到和此"，此与"善通达"此相关。直到和此量此种种胜解善通达，彼"只如是量"我等不能通达、说，有余契经义。所以说"以此显示善通达性的不可量"。
因与"世尊"等词作同位义说故"彼"此中ta词为自义反指，所以以何正等觉性世尊显著成就极显著名，显示彼正等觉性与来道俱为彼义而说"彼"等。因为此中无彼前所说，彼义应被彼等长老以ta词反指。所以应知此只反指如说功德称为自义为主。"无上正等菩提"即以阿罗汉道智为足处的无碍智，以无碍智为足处的阿罗汉道智。因为彼二者正确无倒自己觉悟，或正即称赞善觉悟为正等菩提。但彼给与佛的一切功德圆满如灌顶给与王一切世间自在性，所以说"无上正等菩提"。"正等觉"即证知通达，以如是世尊义。虽然此中智见为慧同义词，显示彼等以彼彼殊胜转起境界殊胜而说"彼彼有情"等。此中因为以第一义依不共智显示。以意乐随眠智知者，以一切智无碍智见者义。


Dutiyaṃ vijjattayavasena. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Tatiyaṃ abhiññānāvaraṇañāṇavasena. Abhiññāpariyāpannepi ‘‘tīhi vijjāhī’’ti tāsaṃ rāsibhedadassanatthaṃ vuttaṃ. Anāvaraṇañāṇasaṅkhātena samantacakkhunā passatāti attho. Catutthaṃ sabbaññutaññāṇamaṃsacakkhuvasena. Paññāyāti sabbaññutaññāṇena. Kuṭṭassa bhittiyā tiro paraṃ, anto vā, tadādīsu gatāni. Ativisuddhenāti ativiya visuddhena pañcavaṇṇasamannāgatena sunīlapāsādikaakkhilomasamalaṅkatena rattiñceva divā ca samantā yojanaṃ passantena maṃsacakkhunā. Pañcamaṃ paṭivedhadesanāñāṇavasena. ‘‘Attahitasādhikāyā’’ti ekaṃsato vuttaṃ, pariyāyato panesā parahitasādhikāpi hoti. Tāya hi dhammasabhāvapaṭicchādakakilesasamugghātāya desanāñāṇādi sambhavati. Paṭivedhapaññāyāti ariyamaggapaññāya. Vipassanāsahagato samādhi padaṭṭhānaṃ āsannakāraṇametissāti samādhipadaṭṭhānā, tāya. Desanāpaññāyāti desanākiccanipphādakena sabbaññutaññāṇena. Arīnanti kilesārīnaṃ, pañcamārānaṃ vā, sāsanapaccatthikānaṃ vā aññatitthiyānaṃ. Tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ, ajjhupekkhanañca majjhimapaṇṇāsake pañcamavagge saṅgītaṃ caṅkīsuttañcettha (ma. ni. 2.422) nidassanaṃ, etena arayo hatā anenāti niruttinayena padasiddhimāha. Ato nāvacanassa tābyappadeso mahāvisayenāti daṭṭhabbaṃ. Apica arayo hanatīti antasaddena padasiddhi, ikārassa ca akāro. Paccayādīnaṃ sampadānabhūtānaṃ, tesaṃ vā paṭiggahaṇaṃ, paṭiggahituṃ vā arahatīti arahanti dasseti ‘‘paccayādīnañca arahattā’’ti iminā. Sammāti aviparītaṃ. Sāmañcāti sayameva, aparaneyyo hutvāti vuttaṃ hoti. Kathaṃ panettha ‘‘sabbadhammāna’’nti ayaṃ viseso labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato yajjevaṃ ‘‘dhammāna’’nti visesovānupayojito siyā, kasmā sabbadhammānanti ayamattho anupayojīyatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti, esa nayo īdisesu.

Idāni ca catūhi padehi catuvesārajjavasena attanā adhippetataraṃ chaṭṭhamatthaṃ dassetuṃ ‘‘antarāyikadhamme vā’’tiādi vuttaṃ. Tathā hi tadeva nigamanaṃ karoti ‘‘eva’’ntiādinā. Tattha antarāyakaradhammañāṇena jānatā, niyyānikadhammañāṇena passatā, āsavakkhayañāṇena arahatā, sabbaññutaññāṇena sammāsambuddhenaāti yathākkamaṃ yojetabbaṃ. Anatthacaraṇena kilesā eva arayoti kilesārayo, tesaṃ kilesārīnaṃ. Etthāha – yassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jāto, kiṃ panidaṃ ñāṇaṃ sabbadhammānaṃ bujjhanavasena pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, evaṃ sati atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti (a. ni. 

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第二以三明势力。"以宿住等"即以宿住漏尽智。第三以神通无碍智势力。虽属神通中说"以三明"为显示彼等聚别。以称为无碍智的一切眼见义。第四以一切知智肉眼势力。"以慧"即以一切知智。墙壁之外或内等所去。"极清净"即极为清净具足五色、庄严美丽蓝色眼睫，夜及昼能见周围一由旬的肉眼。第五以证悟教说智势力。"成就自利"一向说，但方便此也成就他利。因为以彼断除遮蔽法性烦恼而有教说智等。"证悟慧"即圣道慧。相应观定为足处是此近因为定足处，以彼。"教说慧"即成就教说事的一切知智。"敌"即烦恼敌、或五魔、或教敌外道。彼等害为以神变征服作无能答、舍置，中分五品中结集的常杰经此中为例，以此以词源方式说"以此害敌"成词。所以nā字的tābya用法以大境界应知。又害敌以anta词成词，i音成a音。施与资具等，或彼等领受，或应领受为应，以"因应资具等"此显示。"正"即无倒。"自"即自己，意思是说成为不由他引导。但如何此中得此"一切法"此差别？因普通明显住立于差别，且为差别者不应运用差别，若如是"法"差别应不运用，为何不运用"一切法"此义？因不取一分。因为不取一分时了知应取无分如"受戒者不施"，如是类此理。
现在以四句依四无畏势力显示自己更所欲第六义而说"障碍法"等。如是彼即作结论以"如是"等。此中以障碍法智知者、出离法智见者、漏尽智应者、一切知智正等觉者应次第配合。以作无益故烦恼即敌为烦恼敌，彼等烦恼敌。此中问——依何智势力因正自觉一切法故世尊名为正等觉，但此智觉一切法时是一时转起一切境界，还是次第？此中若——若一时转起一切境界，如是时过去未来现在内外等差别的有为法、无为施设法一起现起如从远处看画般以似相了知，如是应不"一切法无我"。;

3.137; dha. pa. 279; mahāni. 27; cūḷani. 8, 10; netti. 5) vipassantānaṃ anattākārena viya sabbe dhammā anirūpitarūpena bhagavato ñāṇavisayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitilakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te ‘sabbavidū’ti vuccanti. Evañca katvā –

‘Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito;

Seyyaṃ samāhito nāgo, nisinnopi samāhito’ti. (a. ni. 6.43); –

Idampi sabbadā ñāṇappavattidīpakaṃ aṅguttarāgame nāgopamasuttavacanaṃ suvuttaṃ nāma hotī’’ti vadanti, tesampi vāde vuttadosā nātivatti. Ṭhitilakkhaṇārammaṇatāya ca atītānāgatadhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiññeva sabbasmiṃ visaye ñāṇaṃ pavattatīti na yujjati. Atha kamena sabbasmimpi visaye ñāṇaṃ pavattati, evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū nāma bhagavā jāto, tañca ñāṇaṃ na anumānikaṃ nāma saṃsayābhāvato. Saṃsayānubaddhañhi ñāṇaṃ loke anumānika’’nti vadanti, tesampi taṃ na yuttameva. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanasseva asambhavato tathā asakkuṇeyyattā ca. Yañhi sesaṃ, tadapaccakkhameva, atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyā, apariyantabhāvato ñeyyassa tathāvavatthitumeva na sakkāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā ‘‘buddhānaṃ bhikkhave, buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77) idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ, sakalamekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā, sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhāpaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhāti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 

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3.137.法句经279.大义释27.小义释8,10.导论5）观者以无我相如是一切法以不确定相成为世尊智境界。也有人说"一切所知法的住相境界无分别一切时佛智转起，以此彼等称为'一切知'。如是作——
'行时专注龙，
住时龙专注;
卧时专注龙，
坐时也专注。'（增支部6.43）——
此也为显示一切时智转起的增支部龙喻经语称为善说"，他们的说法也不能超越所说过失。且因以住相为所缘故，过去未来法无彼故，应只是世尊智的一分境界，所以一时转起一切境界的智不合理。若次第转起一切境界的智，如是也不合理。因为依生类性等，依方位处所时间等有多差别的所知，若次第取时，不能遍证彼因所知无边。但有人说"因不违背义故，以某一分所知为现见后，决心'余也如是'确定后，世尊名为一切知，且彼智非称为推理因无疑。因为世间有疑随属的智称为推理"，他们的说法也完全不合理。因为一切非现见时，不能以不违背义为某一分所知现见后决心'余也如是'确定，且不能如是。因为余者即非现见，若彼也现见，彼即不是余者，因所知无边不能如是确定？一切此无因。为何？因为是非境界思察。因为世尊说此"诸比丘，佛的佛境界不可思议不应思，若思将成疯狂损害分"（增支部4.77）。但此中结论——凡世尊欲知者，全部或一分，因彼彼无障碍行故现见而智转起且常等持因无散乱，且若全部所欲知非境界，彼应非欲求相随行，定应欲求彼，一切法对佛世尊随转向、随欲求、随作意、随心生（大义释69,156;小义释85;分别论）。

3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.

Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, ‘‘yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati. Aññamaññapariyantaṭṭhāyino, evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino…pe… te dhammā’’ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ pavattassa tassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jātoti.

Ayaṃ panettha aṭṭhakathāmuttako nayo – ṭhānāṭhānādīni chabbisayāni chahi ñāṇehi jānatā, yathākammūpage satte cutūpapātadibbacakkhuñāṇehi passatā, savāsanānamāsavānaṃ āsavakkhayañāṇena khīṇattā arahatā, jhānādidhamme saṃkilesavodānavasena sāmaṃyeva aviparītāvabodhato sammāsambuddhena, evaṃ dasabalañāṇavasena catūhākārehi thomitena. Apica tīsu kālesu appaṭihatañāṇatāya jānatā, tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnaṃ channamabhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ channamahānihetubhūtāya aparikkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhena, evaṃ aṭṭhārasāveṇikabuddhadhammavasena (dī. ni. aṭṭha. 

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3.5.所说。世尊智对过去未来境界也因无推理、传承、思惟取故即为现见。
然而此主张中当欲知全部时，一时即以全部境界性以不确定相世尊智应转起，如是所说过失岂不是不能超越？不，因彼已清净。因为彼佛境界已清净为不可思议。否则因与众人智同行故，诸佛世尊的智不应成不可思议，所以虽缘一切法，彼如缘一法般使彼等法极善确定而转起，此中此为不可思议，"多少所知，如是多智。多少智，如是多所知。智以所知为边际，所知以智为边际。智不超过所知而转起，超过智无所知道。彼等法以彼此为边际而住，如二盒盖善触时下盒盖不超上，上盒盖不超下而以彼此为边际而住，如是佛世尊所知和智以彼此为边际而住⋯等⋯彼等法"（大义释69,156;小义释85;分别论3.5）如是一起、分别、一时或次第，随欲而转起的彼智势力，因正自觉一切法故世尊名为正等觉。
但此中越过注释的方式——以六智知处非处等六境界者，以死生天眼智见随业转起诸有情者，因漏尽智断有习气诸漏故应者，因自己无倒了知禅等法以染污清净故正等觉者，如是依十力智以四相赞叹。又因三时无障碍智故知者，因随转三业智故以慎思而作见者，因成就断六贪等应者，因一切知性成就无尽辩才为六大因故正等觉者，如是依十八不共佛法势力（长部注）。;

3.305) catūhākārehi thomitenāti evamādinā tesaṃ tesaṃ ñāṇadassanapahānabodhanatthehi saṅgahitānaṃ buddhaguṇānaṃ vasena yojanā kātabbāti.

Catuvesārajjaṃ sandhāya ‘‘catūhākārehī’’ti vuttaṃ. ‘‘Thomitenā’’ti etena imesaṃ ‘‘bhagavatā’’ti padassa visesanataṃ dasseti. Yadipi hīnapaṇītabhedena duvidhāva adhimutti pāḷiyaṃ vuttā, pavattiākāravasena pana anekabhedabhinnāvāti āha ‘‘nānādhimuttikatā’’ti. Sā pana adhimutti ajjhāsayadhātuyeva, tadapi tathā tathā dassanaṃ, khamanaṃ, rocanañcāti atthaṃ viññāpeti ‘‘nānajjhāsayatā’’ti iminā. Tathā hi vakkhati ‘‘nānādhimuttikatā nānajjhāsayatā nānādiṭṭhikatā nānakkhantitā nānārucitā’’ti. ‘‘Yāvañcida’’nti etassa ‘‘suppaṭividitā’’ti iminā sambandho. Tattha ca idanti padapūraṇamattaṃ, ‘‘nānādhimuttikatā’’ti etena vā padena samānādhikaraṇaṃ, tassattho pana pākaṭoyevāti āha ‘‘yāva ca suṭṭhu paṭividitā’’ti.

‘‘Yā ca aya’’ntiādinā dhātusaṃyuttapāḷiṃ dassento tadeva saṃyuttaṃ manasi karitvā tesaṃ avaṇṇavaṇṇabhāsanena saddhiṃ ghaṭetvā therānamayaṃ saṅkhiyadhammo udapādīti dasseti. Ato assa bhagavato dhātusaṃyuttadesanānayena tāsaṃ suppaṭividitabhāvaṃ samatthanavasena dassetuṃ ‘‘ayaṃ hī’’tiādimāhāti attho daṭṭhabbo. Suppaṭividitabhāvasamatthanañhi ‘‘ayaṃ hī’’tiādivacanaṃ. Tattha yā ayaṃ nānādhimuttikatā…pe… rucitāti sambandho. Dhātusoti ajjhāsayadhātuyā. Saṃsandantīti sambandhenti vissāsenti. Samentīti sammā, saha vā bhavanti. ‘‘Hīnādhimuttikā’’tiādi tathābhāvavibhāvanaṃ. Atītampi addhānanti atītasmiṃ kāle, accantasaṃyoge vā etaṃ upayogavacanaṃ. Nānādhimuttikatā-padassa nānajjhāsayatāti atthavacanaṃ. Nānādiṭṭhi…pe… rucitāti tassa sarūpadassanaṃ. Sassatādiladdhivasena nānādiṭṭhikatā. Pāpācārakalyāṇācārādipakativasena nānakkhantitā. Pāpicchāappicchādivasena nānārucitā. Nāḷiyāti tumbena, āḷhakena vā. Tulāyāti mānena. Nānādhimuttikatāñāṇanti cettha sabbaññutaññāṇameva adhippetaṃ, na dasabalañāṇanti āha ‘‘sabbaññutaññāṇenā’’ti. Evaṃ ācariyadhammapālattherena (dī. ni. ṭī. 1.3) vuttaṃ, abhidhammaṭṭhakathāyaṃ, dasabalasuttaṭṭhakathāsu (ma. ni. aṭṭha. 1.149; a. ni. aṭṭha. 3.

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3.305.以四相赞叹，如是等依彼等智见断悟义所摄的佛功德势力应作配合。
依四无畏说"以四相"。以"赞叹"此显示此等为"世尊"词的限定。虽然契经中说依低劣殊胜差别只有二种胜解，但依行相势力有多差别分故说"种种胜解性"。但彼胜解即意乐界，彼也如是如是见、忍、乐，以"种种意乐性"此显示义。如是将说"种种胜解性、种种意乐性、种种见性、种种忍性、种种乐性"。"直到此"此与"善通达"此相关。此中"此"只是填词，或与"种种胜解性"此词同位，但彼义即显著故说"直到和善通达"。
以"此"等显示界相应契经，思念彼相应后与说彼等毁誉相连，显示长老们此议论法生起。所以应知此义为——以"因此"等说为显示依世尊界相应教说方式彼等善通达性的证成势力。因为"因此"等语为善通达性的证成。此中种种胜解性⋯⋯乐性相关。"界"即意乐界。"相应"即相连亲近。"等同"即正，或同有。"低劣胜解"等为如是性显明。"过去世间"即过去时，或此为极限结合的对格。"种种胜解性"词的"种种意乐性"为义说。"种种见⋯⋯乐性"为彼自性显示。依常等见得势力为种种见性。依恶行善行等自性为种种忍性。依恶欲少欲等势力为种种乐性。"以量"即以筒或阿罗迦。"以秤"即以量。此中"种种胜解性智"即意指一切知智，非十力智故说"以一切知智"。如是阿阇黎法护长老（长部复注1.3）所说，在阿毗达磨注、十力经注（中部注1.149;增支部注）。

10.21; vibha. aṭṭha. 831) ca evamāgataṃ.

Paravādī panāha ‘‘dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedo’’ti, taṃ tathā na daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakakiccameva jānāti, sabbaññutaññāṇaṃ pana tampi tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva, pañcamaṃ sattānamajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva, sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca jānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. Apica paravādī evaṃ pucchitabbo ‘‘dasabalañāṇaṃ nāma etaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ, kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ, lokiyaṃ lokuttara’’nti. Jānanto paṭipāṭiyā satta ñāṇāni ‘‘savitakkasavicārānī’’ti vakkhati, tato parāni dve ‘‘avitakkaavicārānī’’ti vakkhati, āsavakkhayañāṇaṃ ‘‘siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāra’’nti vakkhati, tathā paṭipāṭiyā satta kāmāvacarāni, tato paraṃ dve rūpāvacarāni, avasāne ekaṃ ‘‘lokuttara’nti vakkhati, sabbaññutaññāṇaṃ pana savitakkasavicārameva, kāmāvacarameva, lokiyamevāti. Iti aññadeva dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇanti, tasmā pañcamabalañāṇasaṅkhātena nānādhimuttikatāñāṇena ca sabbaññutaññāṇena ca viditāti attho veditabbo. Ca-kāropi hi potthakesu dissati. Sāti yathāvuttā nānādhimuttikatā. ‘‘Dvepi nāmā’’tiādinā yathāvuttasuttassatthaṃ saṅkhepena dassetvā ‘‘imesu cāpī’’tiādinā tassa saṅkhiyadhammassa tadabhisambandhataṃ āvi karoti. Iti ha meti ettha evaṃsaddatthe iti-saddo, ha-kāro nipātamattaṃ, āgamo vā. Sandhivasena ikāralopo, akārādeso vāti dasseti ‘‘evaṃ ime’’ti iminā.



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10.21.分别论注831.如是而来。
但对论者说"无名为十力智的别体，此是一切知智的差别"，彼不应如是见。因为十力智是一，一切知智是异。因为十力智只知自己事，但一切知智知彼及余。因为在十力智中，第一只知因非因，第二只知业果差别，第三只知业限定，第四只知界种种因，第五只知有情意乐胜解，第六只知诸根利钝性，第七只知禅等与彼等染污等，第八只知前生蕴相续，第九只知有情死生，第十只知谛限定，但一切知智知以彼等应知及更上，但不作彼等一切事。因为彼不能成为禅而入定，不能成为神通而变化，不能成为道而灭尽烦恼。又应如是问对论者"名为十力智者是有寻有伺、无寻唯伺、无寻无伺，欲界、色界、无色界，世间出世间"。知者将说次第七智"有寻有伺"，其后二"无寻无伺"，漏尽智将说"或有寻有伺，或无寻唯伺，或无寻无伺"，如是次第七欲界，其后二色界，最后一"出世间"，但一切知智只是有寻有伺、只是欲界、只是世间。如是十力智是一，一切知智是异，所以应知以称为第五力智的种种胜解智和一切知智而了知义。因为诸本中也见到"和"字。"彼"即如所说种种胜解性。以"二名"等略显如所说经义后，以"此等中也"等显明彼议论法与彼相关性。"如是我"此中"如是"义的"如是"词，"ha"为语助词，或添加。依连声i音脱落，或a音代替而以"如是此等"此显示。

4. ‘‘Viditvā’’ti ettha pakatiyatthabhūtā vijānanakiriyā sāmaññena abhedavatīpi samānā taṃtaṃkaraṇayogyatāya anekappabhedāti dassetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Vatthūnīti gharavatthūni. ‘‘Sabbaññutaññāṇena disvā aññāsī’’ti ca vohāravacanamattametaṃ. Na hi tena dassanato aññaṃ jānanaṃ nāma natthi. Tadidaṃ ñāṇaṃ āvajjanapaṭibaddhaṃ ākaṅkhāpaṭibaddhaṃ manasikārapaṭibaddhaṃ cittuppādapaṭibaddhaṃ hutvā pavattati. Kiṃ nāma karonto bhagavā tena ñāṇena āvajjanādipaṭibaddhena aññāsīti sotūnamatthassa suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti ‘‘kiṃ karonto aññāsī’’ti iminā, pacchimayāmakiccaṃ karonto taṃ ñāṇaṃ āvajjanādipaṭibaddhaṃ hutvā tena tathā aññāsīti vuttaṃ hoti. Sāmaññasmiṃ sati visesavacanaṃ sātthakaṃ siyāti anuyogenāha ‘‘kiccañcanāmeta’’ntiādi. Arahattamaggena samugghātaṃ kataṃ tassa samuṭṭhāpakakilesasamugghāṭanena, yato ‘‘natthi abyāvaṭamano’’ti aṭṭhārasasu buddhadhammesu vuccati. Niratthako cittasamudācāro natthīti hettha attho. Evampi vuttānuyogo tadavatthoyevāti codanamapaneti ‘‘taṃ pañcavidha’’ntiādinā. Tattha purimakiccadvayaṃ divasabhāgavasena, itarattayaṃ rattibhāgavasena gahetabbaṃ tathāyeva vakkhamānattā.

‘‘Upaṭṭhākānuggahaṇatthaṃ, sarīraphāsukatthañcā’’ti etena anekakappasamupacitapuññasambhārajanitaṃ bhagavato mukhavaraṃ duggandhādidosaṃ nāma natthi, tadubhayatthameva pana mukhadhovanādīni karotīti dasseti. Sabbopi hi buddhānaṃ kāyo bāhirabbhantarehi malehi anupakkiliṭṭho sudhotamaṇi viya hoti. Vivittāsaneti phalasamāpattīnamanurūpe vivekānubrūhanāsane. Vītināmetvāti phalasamāpattīhi vītināmanaṃ vuttaṃ, tampi na vivekaninnatāya, paresañca diṭṭhānugati āpajjanatthaṃ. Surattadupaṭṭaṃ antaravāsakaṃ vihāranivāsanaparivattanavasena nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā meghavaṇṇaṃ sugatacīvaraṃ pārupitvā selamayapattaṃ ādāyāti adhippāyo. Tathāyeva hi tattha tattha vutto. ‘‘Kadāci ekako’’tiādi tesaṃ tesaṃ vineyyānaṃ vinayanānukūlaṃ bhagavato upasaṅkamanadassanaṃ. Gāmaṃ vā nigamaṃ vāti ettha vā-saddo vikappanattho, tena nagarampi vikappeti. Yathāruci vattamānehi anekehi pāṭihāriyehi pavisatīti sambandho.


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4"了知"此中虽然作为本义的了知作用以共性无差别，但依彼彼作用适应性有多差别，为显示此而说"因为世尊"等。"地"即房地。"以一切知智见已知"此只是言说语。因为依彼见无名为别的知。彼智成为随转向、随欲求、随作意、随心生而转起。以"作何而知"此令问难如现前般生起为令听众善了知义：世尊作何而以彼随转向等智而知？说作后夜事而彼智成为随转向等而如是知。虽有共性而说差别应有义故以追问说"此事名"等。以阿罗汉道作断除因断除彼生起烦恼，由此在十八佛法中说"无不专注意"。此中义为无无义的心现行。如是所说追问仍然如是故以"彼五种"等遮止问难。此中应依昼分取前二事，依夜分取余三因如是将说。
以"为摄受侍者、为身体安适"此显示世尊多劫积集福德资粮所生的殊胜面容无名为恶臭等过失，但为彼二事作洗面等。因为诸佛一切身以内外垢无染如已净宝珠。"寂静坐"即适合果定的增长远离座。"度过"说以果定度过，彼也非为修习远离，为他人随行见。意思是换穿内衣为住处穿已，系如电光腰带已，披如云色善逝衣已，取石钵。因为如是在彼彼中说。"有时独自"等为显示世尊随顺调伏彼等所化而前往。"村或镇"此中"或"字为选择义，以此选择城。与如意而行的多种神变相关。;


‘‘Seyyathida’’ntiādinā pacchimapakkhaṃ vitthāreti. Seyyathidanti ca taṃ katamanti atthe nipāto, idaṃ vā sappāṭihīrapavisanaṃ katamantipi vaṭṭati. Mudugatavātāti mudubhūtā, mudubhāvena vā gatā vātā. Udakaphusitānīti udakabindūni. Muñcantāti osiñcantā. Reṇuṃ vūpasametvāti rajaṃ sannisīdāpetvā upari vitānaṃ hutvā tiṭṭhanti caṇḍa-vātātapa-himapātādi-haraṇena vitānakiccanipphādakattā, tato tato himavantādīsu pupphūpagarukkhato upasaṃharitvāti atthassa viññāyamānattā tathā na vuttaṃ. Samabhāgakaraṇamattena onamanti, unnamanti ca, tatoyeva pādanikkhepasamaye samāva bhūmi hoti. Nidassanamattañcetaṃ sakkharakathalakaṇṭakasaṅkukalalādiapagamanassāpi sambhavato, tañca suppatiṭṭhitapādatālakkhaṇassa nissandaphalaṃ, na iddhinimmānaṃ. Padumapupphāni vāti ettha vā-saddo vikappanattho, tena ‘‘yadi yathāvuttanayena samā bhūmi hoti, evaṃ sati tāni na paṭiggaṇhanti, tathā pana asatiyeva paṭiggaṇhantī’’ti bhagavato yathāruci pavattanaṃ dasseti. Sabbadāva bhagavato gamanaṃ paṭhamaṃ dakkhiṇapāduddharaṇasaṅkhātānubyañjanapaṭimaṇḍitanti āha ‘‘ṭhapitamatte dakkhiṇapāde’’ti. Buddhānaṃ sabbadakkhiṇatāya tathā vuttanti ācariyadhammapālatthero,(dī. ni. ṭī. 1.4) ācariyasāriputtatthero (a. ni. aṭṭha. 1.53) ca vadati, sabbesaṃ uttamatāya evaṃ vuttanti attho. Evaṃ sati uttamapurisānaṃ tathāpakatitāyāti āpajjati. Ṭhapitamatte nikkhamitvā dhāvantīti sambandho. Idañca yāvadeva vineyyajanavinayanatthaṃ satthu pāṭihāriyanti tesaṃ dassanaṭṭhānaṃ sandhāya vuttaṃ. ‘‘Chabbaṇṇarasmiyo’’ti vatvāpi ‘‘suvaṇṇarasapiñjarāni viyā’’ti vacanaṃ bhagavato sarīre pītābhāya yebhuyyatāyāti daṭṭhabbaṃ. ‘‘Rasa-saddo cettha udakapariyāyo, piñjara-saddo hemavaṇṇapariyāyo, suvaṇṇajaladhārā viya suvaṇṇavaṇṇānīti attho’’ti (sārattha. ṭī. 1.buddhāciṇṇakathā.22) sāratthadīpaniyaṃ vuttaṃ. Pāsādakūṭāgārādīni tesu tesu gāmanigamādīsu saṃvijjamānāni alaṅkarontiyo hutvā.

‘‘Tathā’’tiādinā sayameva dhammatāvasena tesaṃ saddakaraṇaṃ dasseti. Tadā kāyaṃ upagacchantīti kāyūpagāni, na yattha katthaci ṭhitāni. ‘‘Antaravīthi’’nti iminā bhagavato piṇḍāya gamanānurūpavīthiṃ dasseti. Na hi bhagavā loluppacārapiṇḍacāriko viya yattha katthaci gacchati. Ye paṭhamaṃ gatā, ye vā tadanucchavikaṃ piṇḍapātaṃ dātuṃ samatthā, te bhagavatopi pattaṃ gaṇhantīti veditabbaṃ. Paṭimānentīti patissamānasā pūjenti, bhagavantaṃ vā paṭimānāpenti paṭimānantaṃ karonti. Vohāramattañcetaṃ, bhagavato pana apaṭimānanā nāma natthi. Cittasantānānīti atīte, etarahi ca pavattacittasantānāni. Yathā keci arahatte patiṭṭhahanti, tathā dhammaṃ desetīti sambandho. Keci pabbajitvāti ca arahattasamāpannānaṃ pabbajjāsaṅkhepagatadassanatthaṃ , na pana gihīnaṃ arahattasamāpannatāpaṭikkhepanatthaṃ. Ayañhi arahattappattānaṃ gihīnaṃ sabhāvo, yā tadaheva pabbajjā vā, kālaṃ kiriyāvāti. Tathā hi vuttaṃ āyasmatā nāgasenattherena ‘‘visamaṃ mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃyeva divase pabbajati vā parinibbāyati vā neso mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā’’ti (mi. pa. 5.

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以"譬如"等详述后分。"譬如"此为表示"彼何"义的语助词，或"此带神变入"何者亦可。"柔和风"即已柔和，或以柔和方式行的风。"水滴"即水珠。"散"即洒。"平息尘"即使尘土沉降而成为上方帐盖而住，因作帐盖事成就以除去烈风日晒降雪等，因了知义为从彼彼雪山等带来开花树故不如是说。只以平均作用下降上升，因此于足步时地即平。此只为譬喻因除去砂石碎石刺泥等亦可能，且彼为善立足相的等流果，非神通所化。"或莲花"此中"或"字为选择义，以此显示若如所说方式地平，如是彼等不接受，但非如是时才接受的世尊随意而行。世尊行走一直以先举右足为特相庄严故说"右足方置"。阿阇黎法护长老（长部复注1.4）和阿阇黎舍利弗长老（增支部注1.53）说因诸佛一切右故如是说，义为因一切最上故如是说。如是则成为最上人如是自性。方置即出奔跑相关。此依所化众调伏而说师神变为彼等见处。说"六色光"后说"如金光赤"为显示世尊身黄色为多。在胜义灯中说"此中'光'字为水同义，'赤'字为金色同义，义为如金水流般金色"。为庄严彼彼村镇等中有的殿堂楼阁等。
以"如是"等显示彼等自然法性而发声。"近身"即时近身，非住于任何处。以"中街"此显示世尊随顺乞食而行的街道。因为世尊不如贪求行乞食者般到处行。应知或先去者，或能给适合施食者，彼等取世尊钵。"恭候"即恭敬奉献，或令恭候世尊作恭候。此只是言说，因为世尊无不恭候。"心相续"即过去现在转起的心相续。如有些住立阿罗汉，如是说法相关。"有些出家"为显示证阿罗汉的出家摄略，非为否定在家证阿罗汉。因为此为证得阿罗汉在家者的自性，即当日出家或命终。如是长老那先说"大王，在家相不平，因不平相的相弱性，得阿罗汉的在家者即日出家或般涅槃，大王，此非阿罗汉过，即在家相之过为相弱性"（弥陵陀问经）。;

2.2) sabbaṃ vattabbaṃ. Ettha ca sappāṭihīrappavesanasambandheneva mahājanānuggahaṇaṃ dassitaṃ, appāṭihīrappavesanena ca pana ‘‘te sunivatthā supārutā’’tiādivacanaṃ yathārahaṃ sambandhitvā mahājanānuggahaṇaṃ atthato vibhāvetabbaṃ hoti. Tampi hi purebhattakiccamevāti. Upaṭṭhānasālā cettha maṇḍalamāḷo. Tattha gantvā maṇḍalamāḷeti idha pāṭho likhito. ‘‘Gandhamaṇḍalamāḷe’’tipi (a. ni. aṭṭha. 1.53) manorathapūraṇiyā dissati, taṭṭīkāyañca ‘‘catujjātiyagandhena paribhaṇḍe maṇḍalamāḷe’’ti vuttaṃ. Gandhakuṭiṃ pavisatīti ca pavisanakiriyāsambandhatāya, tassamīpatāya ca vuttaṃ, tasmā pavisituṃ gacchatīti attho daṭṭhabbo, na pana anto tiṭṭhatīti. Evañhi ‘‘atha kho bhagavā’’tiādivacanaṃ (dī. ni. 

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2.2.一切应说。此中以带神变入相关而显示摄受大众，以不带神变入且以"彼等善著衣善披衣"等语适当相关而应从义显明摄受大众。因为彼也是食前事。集会堂此中为圆形亭。"往彼圆形亭"此处书写文句。在满足意愿注中也见到"香圆形亭"，在其复注中说"以四种香料涂饰的圆形亭"。说"入香室"为入作用相关及其近故，所以应见义为为入而去，但非住内。如是因为"于是世尊"等语（长部）。

1.4) sūpapannaṃ hoti.

Atha khoti evaṃ gandhakuṭiṃ pavisituṃ gamanakāle. Upaṭṭhāneti samīpapadese. ‘‘Pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadatī’’ti ettha pāde pakkhālentova pādapīṭhe tiṭṭhanto ovadatīti veditabbaṃ. Etadatthaṃyeva hi bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno nisīdi. Dullabhā sampattīti satipi manussattapaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo sampattisaṅkhātā guṇā dullabhāti attho. Potthakesu pana ‘‘dullabhā saddhāsampattī’’ti pāṭho dissati, so ayuttova. Tatthāti tasmiṃ pādapīṭhe ṭhatvā ovadanakāle, tesu vā bhikkhūsu, rattiyā vasanaṃ ṭhānaṃ rattiṭṭhānaṃ, tathā divāṭhānaṃ. ‘‘Kecī’’tiādi tabbivaraṇaṃ. Cātumahārājikabhavananti cātumahārājikadevaloke suññavimānāni sandhāya vuttaṃ. Esa nayo tāvatiṃsabhavanādīsupi. Tato bhagavā gandhakuṭiṃ pavisitvā pacchābhattaṃ tayo bhāge katvā paṭhamabhāge sace ākaṅkhati, dakkhiṇena passena sīhaseyyaṃ kappeti, sace nākaṅkhati, buddhāciṇṇaṃ phalasamāpattiṃ samāpajjati, atha yathākālaparicchedaṃ tato vuṭṭhahitvā dutiyabhāge pacchimayāmassa tatiyakoṭṭhāse viya lokaṃ voloketi veneyyānaṃ ñāṇaparipākaṃ passituṃ, tenāha ‘‘sace ākaṅkhatī’’tiādi. Sīhaseyyantiādīnamattho heṭṭhā vuttova. Yañhi apubbaṃ padaṃ anuttānaṃ, tadeva vaṇṇayissāma. Sammā assāsitabboti gāhāpanavasena upatthambhitabboti samassāsito. Tādiso kāyo yassāti tathā. Dhammassavanatthaṃ sannipatati. Tassā parisāya cittācāraṃ ñatvā katabhāvaṃ sandhāyāha ‘‘sampattaparisāyaanurūpena pāṭihāriyenā’’ti. Yattha dhammaṃ saha bhāsanti, sā dhammasabhā nāma. Kālayuttanti ‘‘imissā velāya imassa evaṃ vattabba’’nti taṃtaṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā samayayuttaṃ. Atha vā samayayuttanti hetudāharaṇehi yuttaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti. Kālaṃ viditvā parisaṃ uyyojeti, na yāva samandhakārā dhammaṃ desetīti adhippāyo. ‘‘Samayaṃ viditvā parisaṃ uyyojesī’’tipi katthaci pariyāyavacanapāṭho dissati, so pacchā pamādalikhito.

Gattānīti kāyoyeva anekāvayavattā vutto. ‘‘Utuṃ gaṇhāpetī’’ti iminā utugaṇhāpanatthameva osiñcanaṃ, na pana malavikkhālanatthanti dasseti. Na hi bhagavato kāye rajojallaṃ upalimpatīti. Catujjātikena gandhena paribhāvitā kuṭī gandhakuṭī. Tassā pariveṇaṃ tathā. Phalasamāpattīhi muhuttaṃ paṭisallīno. Tato tatoti attano attano rattiṭṭhānadivāṭhānato, upagantvā, samīpe vā ṭhānaṃ upaṭṭhānaṃ, bhajanaṃ sevananti attho. Tatthāti tasmiṃ nisīdanaṭṭhāne, purimayāme vā, tesu vā bhikkhūsu.

Pañhākathanādivasena adhippāyaṃ sampādento ‘‘dasasahassilokadhātū’’ti evaṃ avatvā tassā anekāvayavasaṅgahaṇatthaṃ ‘‘sakaladasasahassilokadhātū’’ti vuttaṃ. Purebhattapacchābhattapurimayāmesu manussaparisābāhullato okāsaṃ alabhitvā idāni majjhimayāmeyeva okāsaṃ labhamānā, bhagavatā vā katokāsatāya okāsaṃ labhamānāti adhippāyo. Kīdisaṃ pana pucchantīti āha ‘‘yathābhisaṅkhataṃ antamaso caturakkharampī’’ti. Yathābhisaṅkhatanti abhisaṅkhatānurūpaṃ, tadanatikkamma vā, etena yathā tathā attano paṭibhānānurūpaṃ pucchantīti dasseti.


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1.4.适合。
"于是"即如是往香室去时。"侍立"即近处。"洗足已立足台上教诫比丘众"此中应知洗足时立足台上教诫。因为为此义等待诸比丘食事完毕而坐。"难得成就"义为虽得人身，称为成就的依合宜处住、根无缺、得信等功德难得。但诸本中见到"难得信成就"文句，彼不适当。"此中"即彼立足台上教诫时，或彼等比丘中，夜住之处为夜处，如是日处。"有些"等为彼解说。"四大王天住处"说依四大王天界空宫殿。此理于忉利天住处等也如是。从彼世尊入香室已，午后分三分，第一分若欲，右胁作狮子卧，若不欲，入佛常果定，然后如时限从彼出已，第二分如后夜第三分观察世间见所化智成熟，故说"若欲"等。"狮子卧"等义已如前说。因为未说的词句不明显，我们只解说彼。"善慰"即依摄受方式应支持。"如是身者"为如是。为听法而集会。依知彼众心行后说"以来众适合的神变"。同说法处名为法堂。"适时"即"此时对此当如是说"如是随顺彼彼时。"适宜"为彼同义，或随因缘适宜。或"适宜"为以因譬喻相应。因为世尊以时以理说法。了知时而遣散众，不直到暗中说法义。某处也见到异文"了知机宜而遣散众"，彼后因疏忽书写。
"肢"即身因多支分而说。以"令取时节"此显示为令取时节而洒，非为洗垢。因为垢尘不染世尊身。以四种香料熏习的室为香室。其园亦如是。以果定暂时独处。"从彼彼"即从各自夜处日处，亲近，或亲近处为侍立，义为亲近服侍。"此中"即彼坐处，或前夜，或彼等比丘中。
以问答等方式成就意趣故不说"十千世界"而为摄取其多支分说"完整十千世界"。在食前食后前夜因人众多不得机会，今仅于中夜得机会，或因世尊作机会而得机会义。但如何问说"乃至四音节如所造作"。"如所造作"即随所造作，或不超过彼，以此显示随自己机智而问。


Pacchābhattakālassa tīsu bhāgesu paṭhamabhāge sīhaseyyākappanaṃ ekantaṃ na hotīti āha ‘‘purebhattato paṭṭhāya nisajjāya pīḷitassa sarīrassā’’ti. Teneva hi pubbe ‘‘sace ākaṅkhatī’’ti tadā sīhaseyyākappanassa anibaddhatā vibhāvitā. Kilāsubhāvo kilamatho. Sarīrassa kilāsubhāvamocanatthaṃ caṅkamena vītināmeti sīhaseyyaṃ kappetīti sambandho. Buddhacakkhunāti āsayānusayaindriyaparopariyattañāṇasaṅkhātena pañcamachaṭṭhabalabhūtena buddhacakkhunā. Tena hi lokavolokanabāhullatāya taṃ ‘‘buddhacakkhū’’ti vuccati, idañca pacchimayāme bhagavato bahulaṃ āciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi, sabbaññutaññāṇeneva ca bhagavā tamatthaṃ sādheti.

‘‘Pacchimayāmakiccaṃ karonto aññāsī’’ti pubbe vuttamatthaṃ samatthento ‘‘tasmiṃ pana divase’’tiādimāha. Buddhānaṃ bhagavantānaṃ yattha katthaci vasantānaṃ idaṃ pañcavidhaṃ kiccaṃ avijahitameva hoti sabbakālaṃ suppatiṭṭhitasatisampajaññattā, tasmā tadahepi tadavijahanabhāvadassanatthaṃ idha pañcavidhakiccapayojananti daṭṭhabbaṃ. Caṅkamanti tattha caṅkamanānurūpaṭṭhānaṃ. Caṅkamamāno aññāsīti yojetabbaṃ. Pubbe vutte atthadvaye pacchimatthaññeva gahetvā ‘‘sabbaññutaññāṇaṃ ārabbhā’’ti vuttaṃ. Purimattho hi pakaraṇādhigatattā suviññeyyoti.

‘‘Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo, tenupasaṅkamī’’ti ayaṃ sāvasesapāṭho, tasmā etaṃ viditvā, evaṃ cintetvā ca upasaṅkamīti attho veditabboti dassetuṃ ‘‘ñatvā ca panassā’’tiādi vuttaṃ. Tattha assa etadahosīti assa bhagavato etaṃ parivitakkanaṃ, eso vā cetaso parivitakko ahosi, liṅgavipallāsoyaṃ ‘‘etadagga’’ntiādīsu (a. ni. 1.188 ādayo) viya. Sabbaññutaññāṇakiccaṃ na sabbathā pākaṭaṃ. Nirantaranti anupubbārocanavasena nibbivaraṃ, yathābhāsitassa vā ārocanavasena nibbisesaṃ. Bhāvanapuṃsakañcetaṃ. Taṃ aṭṭhuppattiṃ katvāti taṃ yathārocitaṃ vacanaṃ imassa suttassa uppattikāraṇaṃ katvā, imassa vā suttassa desanāya uppannaṃ kāraṇaṃ katvātipi attho. Attha-saddo cettha kāraṇe, tena imassa suttassa aṭṭhuppattikaṃ nikkhepaṃ dasseti. Dvāsaṭṭhiyā ṭhānesūti dvāsaṭṭhidiṭṭhigataṭṭhānesu. Appaṭivattiyanti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ anivattiyaṃ. Sīhanādaṃ nadantoti seṭṭhanādasaṅkhātaṃ abhītanādaṃ nadanto. Yaṃ pana lokiyā vadanti –

‘‘Uttarasmiṃ pade byagghapuṅgavosabhakuñjarā;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

Taṃ yebhuyyavasenāti daṭṭhabbaṃ. Sīhanādasadisaṃ vā nādaṃ nadanto. Ayamattho sīhanādasuttena (a. ni. 6.64; 

我来为您直译这段巴利文：
食后时三分中第一分狮子卧不一定故说"从食前开始坐而疲劳身"。因为以此前说"若欲"而显示彼时狮子卧非固定。疲倦为疲劳。"为解除身疲倦以经行度过作狮子卧"为相关。"以佛眼"即以称为第五第六力的意乐随眠根上下智之佛眼。因为以彼多观察世间故说"佛眼"，此依世尊后夜多习惯而说。有时世尊以其余力智，或唯以一切知智成就彼义。
说"作后夜事而知"为支持前说义说"然于彼日"等。诸佛世尊无论住何处此五种事都不舍一切时因善立念正知，所以为显示彼日也不舍而此说五种事因。"经行"即彼适合经行处。应结合"经行而知"。取前说二义中后义故说"缘一切知智"。因为前义由文脉得故易知。
"于是世尊知彼等比丘此思惟法已往圆形亭"此为未完文句，所以应知义为知此已，如是思已而往。此中"彼有此"即彼世尊有此思惟，或此心思惟，此为语性转换如"最上"等。一切知智事不完全明显。"无间"即依次第宣说方式无间隔，或依如所说宣说方式无差别。此为中性词。"以彼为因缘"即以彼如所说语为此经起因，或义为以此经说所生因。此中义字为因义，以此显示此经依因说。"于六十二处"即于六十二见处。"无能转"即沙门或婆罗门或天或魔或梵或世间任何者不能转。"作狮子吼"即作称为最胜吼的无畏吼。但世人说：
"北句雄虎壮牛象，
狮虎龙等在雄词，
行于最胜义"
应见此依多分。或作如狮子吼的吼。此义以狮子吼经（增支部）

10.21) dīpetabbo. Yathā vā kesaro migarājā sahanato, hananato, ca ‘‘sīho’’ti vuccati, evaṃ tathāgatopi lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Tasmā sīhassa tathāgatassa nādaṃ nadantotipi attho daṭṭhabbo. Yathā hi sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘ime diṭṭhiṭṭhānā’’tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati . Yaṃ sandhāya vuttaṃ ‘‘sīhoti kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmi’’nti (a. ni. 

我来为您直译这段巴利文：
10.21.应阐明。或如狮子兽王因忍耐、因杀害故称为"狮"，如是如来也因忍耐世间法、因杀害他论故称为"狮"。所以应见义为作狮子如来的吼。因为如狮子具足狮力于一切处无畏无竖毛而作狮子吼，如是如来狮子也具足如来诸力于八众无畏无竖毛以"此等见处"等方式作具足种种说教庄严的狮子吼。依此所说"诸比丘，狮子此是如来、阿罗汉、正等觉者的同义语。诸比丘，如来于众中说法，此是彼狮子吼"（增支部）。

10.21). ‘‘Ime diṭṭhiṭṭhānā’’tiādikā hi idha vakkhamānadesanāyeva sīhanādo. Tesaṃ ‘‘vedanāpaccayā taṇhā’’tiādinā vakkhamānanayena paccayākārassa samodhānampi veditabbaṃ. Sineruṃ…pe… viya cāti upamādvayena brahmajāladesanāya anaññasādhāraṇattā sudukkarataṃ dasseti. Suvaṇṇakūṭenāti suvaṇṇamayapaharaṇopakaraṇavisesena. Ratananikūṭena viya agāraṃ arahattanikūṭena brahmajālasuttantaṃ niṭṭhapento, nikūṭenāti ca niṭṭhānagatena accuggatakūṭenāti attho. Idañca arahattaphalapariyosānattā sabbaguṇānaṃ tadeva sabbesaṃ uttaritaranti vuttaṃ. Purimo pana me-saddo desanāpekkhoti parinibbutassāpi me sā desanā aparabhāge pañcavassasahassānīti attho yutto. Savanauggahaṇadhāraṇavācanādivasena paricayaṃ karonte, tathā ca paṭipanne nibbānaṃ sampāpikā bhavissatīti adhippāyo.

Yadaggena yenāti karaṇaniddeso, tadaggena tenā tipi daṭṭhabbaṃ. Etanti ‘‘yena tenā’’ti etaṃ padadvayaṃ. Tatthāti hi tasmiṃ maṇḍalamāḷeti attho. Yenāti vā bhummatthe karaṇavacanaṃ. Tenāti pana upayogatthe. Tasmā tatthāti taṃ maṇḍalamāḷantipi vadanti. Upasaṅkamīti ca upasaṅkamantoti attho paccuppannakālassa adhippetattā, tadupasaṅkamanassa pana atītabhāvassa sūcanato ‘‘upasaṅkamī’’ti takkālāpekkhanavasena atītapayogo vutto. Evañhi ‘‘upasaṅkamitvā’’ti vacanaṃ sūpapannaṃ hoti. Itarathā dvinnampi vacanānaṃ atītakālikattā tathāvattabbameva na siyā. Upasaṅkamanassa ca gamanaṃ, upagamanañcāti dvidhā attho, idha pana gamanameva. Sampattukāmatāya hi yaṃ kiñci ṭhānaṃ gacchanto taṃ taṃ padesātikkamanavasena ‘‘taṃ ṭhānaṃ upasaṅkami upasaṅkamanto’’ti vattabbataṃ labhati, tenāha ‘‘tattha gato’’ti, tena upagamanatthaṃ nivatteti. Yañhi ṭhānaṃ pattumicchanto gacchati, taṃ pattatāyeva ‘‘upagamana’’nti vuccati. Yamettha na saṃvaṇṇitaṃ ‘‘upasaṅkamitvā’’ti padaṃ, taṃ upasaṅkamanapariyosānadīpanaṃ. Atha vā gatoti upagato. Anupasaggopi hi saddo saupasaggo viya atthantaraṃ vadati saupasaggopi anupasaggo viyāti. Ato ‘‘upasaṅkamitvā’’ti padassa evaṃ upagato tato āsannataraṃ bhikkhūnaṃ samīpasaṅkhātaṃ pañhaṃ vā kathetuṃ, dhammaṃ vā desetuṃ sakkuṇeyyaṭṭhānaṃ upagantvāti attho veditabbo. Apica yenāti hetumhi karaṇavacanaṃ. Yena kāraṇena bhagavatā so maṇḍalamāḷo upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho. Kāraṇaṃ pana ‘‘ime bhikkhū’’tiādinā aṭṭhakathāyaṃ vuttameva.


我来为您直译这段巴利文：
10.21"此等见处"等此中将说的教说即是狮子吼。彼等应以"缘受有爱"等将说方式知缘起的集合。以"须弥"等为二譬喻显示梵网教说因非他共而难作。"以金峰"即以金所成特殊打击工具。如以宝峰家以阿罗汉峰完成梵网经，"以峰"义为以达究竟最高峰。此因阿罗汉果为终尽故一切功德以彼为一切最上而说。但前我字观待说故对已般涅槃者也义为我彼说教后五千年适当。依闻、受持、忆持、诵说等方式作习，如是行者将能达涅槃义。
"随何以何"为具格说明，也应见为"随彼以彼"。"此"即"以何以彼"此二词。"此中"即于彼圆形亭义。或"以何"为处格中具格语。但"以彼"为对格。所以说"此中"即彼圆形亭。"往"义为往者因意为现在时，但因示彼往为过去故随彼时观待说过去用。如是"已往"语适当。否则因二语都为过去时不应如是说。往有行、近二义，但此中只是行。因为欲到任何处者行依超越彼彼处应说"往彼处往者"，故说"往彼"，以此除近义。因为欲到之处行，到彼即说"近"。此中未解说的"已往"词显示往完成。或"往"即近。因为无前缀词如有前缀般说别义，有前缀词如无前缀般。所以"已往"词应知义为如是近已往能说问或说法的称为近比丘的处所。又"以何"为因中具格语。世尊应往彼圆形亭以何因，以彼因往义。但因在注释中已说以"此等比丘"等。


Paññatteāsane nisīdīti ettha kenidaṃ paññattanti anuyoge sati bhikkhūhīti dassetuṃ ‘‘buddhakāle kirā’’tiādimāha. Tattha buddhakāleti dharamānassa bhagavato kāle. Visesanti yathāladdhato uttari jhānamaggaphalaṃ. Athāti saṃsayatthe nipāto, yadi passatīti attho. Vitakkayamānaṃ naṃ bhikkhunti sambandho, tathā tato passanahetu dassetvā, ovaditvāti ca. Anamataggeti anādimati. Ākāsaṃ uppatitvāti ākāse uggantvā. Īdisesu hi bhummattho eva yujjatīti udānaṭṭhakathāyaṃ vuttaṃ. Bhāroti taṅkhaṇeyeva bhagavato anucchavikāsanassa dullabhattā garukammaṃ. Phalakanti nisīdanatthāya kataṃ phalaṃ. Kaṭṭhakanti nisīdanayogyaṃ phalakato aññaṃ dārukkhandhaṃ. Saṅkaḍḍhitvāti saṃharitvā. Tatthāti purāṇapaṇṇesu, kevalaṃ tesu eva nisīditumananucchavikattā tathā vuttaṃ, tatthāti vā tesu pīṭhādīsu. Evaṃ sati saṅkaḍḍhitvā paññapentīti atthavasā vibhattiṃ vipariṇāmetvā sambandho. Papphoṭetvāti yathāṭhitaṃ rajojallādi-saṃkiṇṇamananurūpanti tabbisodhanatthaṃ sañcāletvā. ‘‘Amhākaṃ īdisā kathā aññatarissā desanāya kāraṇaṃ bhavituṃ yuttā, avassaṃ bhagavā āgamissatī’’ti ñatvā yathānisīdanaṃ sandhāya evaṃ vuttaṃ. Ettha ca ‘‘idhāgato samaṇo vā brāhmaṇo vā tāvakālikaṃ gaṇhitvā paribhuñjatū’’ti raññā ṭhapitaṃ, tena ca āgatakāle paribhuttaṃ āsanaṃ rañño nisīdanāsananti veditabbaṃ. Na hi tathā aṭṭhapitaṃ bhikkhūhi paribhuñjituṃ, bhagavato ca paññapetuṃ vaṭṭati. Tasmā tādisaṃ rañño nisīdanāsanaṃ pāḷiyaṃ kathitanti dassetuṃ ‘‘taṃ sandhāyā’’tiādi vuttaṃ. Adhimuttiñāṇanti ca sattānaṃ nānādhimuttikatārammaṇaṃ sabbaññutaññāṇaṃ, balañāṇañca, vuttovāyamattho.

‘‘Nisajjā’’ti idaṃ nisīdanapariyosānadīpananti dasseti ‘‘eva’’ntiādinā. ‘‘Tesaṃ bhikkhūnaṃ ime saṅkhiyadhammaṃ viditvā’’ti vuttattā jānantoyeva pucchīti ayamattho siddhoti āha ‘‘jānantoyevā’’ti. Asati kathāvatthumhi tadanurūpā uparūpari vattabbā visesakathā na samūpabrūhatīti kathāsamuṭṭhāpanatthaṃ pucchanaṃ veditabbaṃ. Nu-iti pucchanatthe. Asa-saddo pavattanattheti vuttaṃ ‘‘katamāya nu…pe… bhavathā’’ti. Etthāti etasmiṃ ṭhāne sandhivasena ukārassa okārādesova, na paṭhamāya pāḷiyā atthato visesoti dasseti ‘‘tassāpi purimoyeva attho’’ti iminā. Purimoyevatthoti ca ‘‘katamāya nu bhavathā’’ti evaṃ vutto attho.


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"坐所设座"此中若问"此由谁设"为显示"由诸比丘"故说"佛时据说"等。此中"佛时"即世尊在世时。"殊胜"即已得之上的禅那道果。"若"为疑义语词，义为如果见。"思惟彼比丘"为相关，如是从彼见因显示，及教诫。"无始"即无初。"升空"即上升空中。因为此等中处格义适合故优陀那注说。"重"即因彼刻不易得世尊适宜座为重任。"板"即为坐所作板。"木"即适合坐的除板外木块。"收集"即集合。"此中"即于旧叶，因不适合只坐彼等故如是说，或"此中"即于彼等座等。如是则与"收集设置"以义变格为相关。"抖动"即因如住尘垢等不适合为清净彼而摇动。知"我们如是谈话适合为某教说因，世尊必定将来"故依坐而如是说。此中应知王置"来此沙门或婆罗门暂取用"，彼来时所用座为王坐座。因为如是未置不适合比丘用，设置给世尊。所以为显示经中说如是王坐座故说"依彼"等。"胜解智"即缘有情种种胜解的一切知智和力智，此义已说。
以"如是"等显示"已坐"此表示坐完成。因说"知彼等比丘此思惟法"故已知而问义成立故说"已知"。应知为生谈话因而问，因无谈话事不增长如此上上应说的殊胜谈。"岂"为问义。"住"字为转起义故说"今岂住于何"等。"此中"即此处依连声只有u音变o音，非与第一经文义有差别，以"彼也是前义"此显示。"即前义"即如"今岂住于何"如是所说义。


‘‘Kā ca panā’’ti ettha ca-saddo byatireke ‘‘yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato’’tiādīsu viya. Byatireko ca nāma pubbe vuttatthāpekkhako visesātirekattho, so ca taṃ pubbe yathāpucchitāya kathāya vakkhamānaṃ vippakatabhāvasaṅkhātaṃ byatirekatthaṃ joteti. Pana-saddo vacanālaṅkāro . Tādiso pana attho saddasatthatova suviññeyyoti katvā tadaññesameva atthaṃ dassetuṃ ‘‘antarākathāti kammaṭṭhāna…pe… kathā’’tiādimāha. Kammaṭṭhānamanasikārauddesaparipucchādayo samaṇakaraṇīyabhūtāti antarāsaddena apekkhite karaṇīyavisese sambandhāpādānabhāvena vattabbe tesameva vattabbarūpattā ‘‘kammaṭṭhānamanasikārauddesaparipucchādīna’’nti vuttaṃ. Yāya hi kathāya te bhikkhū sannisinnā, sā eva antarākathā vippakatā visesena puna pucchīyati, na tadaññe kammaṭṭhānamanasikārauddesaparipucchādayoti. Antarāsaddassa aññatthamāha ‘‘aññā, ekā’’ti ca. Pariyāyavacanañhetaṃ padadvayaṃ. Yasmā aññatthe ayaṃ antarāsaddo ‘‘bhūmantaraṃ, samayantara’’ntiādīsu viya. Tasmā ‘‘kammaṭṭhānamanasikārauddesaparipucchādīna’’nti nissakkatthe sāmivacanaṃ daṭṭhabbaṃ. Vemajjhe vā antarāsaddo, sā pana tesaṃ vemajjhabhūtattā aññāyeva, tehi ca asammissattā visuṃ ekāyevāti adhippāyaṃ dassetuṃ ‘‘aññā, ekā’’ti ca vuttaṃ. Pakārena karaṇaṃ pakato, tato vigatā, vigataṃ vā pakataṃ yassāti vippakatā, apariniṭṭhitā. Sikhanti pariyosānaṃ. Ayaṃ pana tadabhisambandhavasena uttari kathetukamyatāpucchā, taṃ sandhāyāha ‘‘nāha’’ntiādi. Kathābhaṅgatthanti kathāya bhañjanatthaṃ. Atthato āpannattā sabbaññupavāraṇaṃ pavāreti. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathā tiracchānakathā. Tiracchānabhūtāti ca tirokaraṇabhūtā, vibandhanabhūtāti attho. Ādi-saddena cettha coramahāmattasenābhayakathādikaṃ anekavihitaṃ niratthakakathaṃ saṅgaṇhāti. Ayaṃ kathā evāti antogadhāvadhāraṇataṃ , aññatthāpohanaṃ vā sandhāya cetaṃ vuttaṃ. Athāti tassā avippakatakāleyeva. ‘‘Taṃ no’’tiādinā atthato āpannamāha. Esa nayo īdisesu. Nanu ca tehi bhikkhūhi sā kathā ‘‘iti ha me’’tiādinā yathādhippāyaṃ niṭṭhāpitāyevāti? Na niṭṭhāpitā bhagavato upasaṅkamanena upacchinnattā. Yadi hi bhagavā tasmiṃ khaṇe na upasaṅkameyya, bhiyyopi tappaṭibaddhāyeva tathā pavatteyyuṃ, bhagavato upasaṅkamanena pana na pavattesuṃ, tenevāha ‘‘ayaṃ no…pe… anuppatto’’ti.


我来为您直译这段巴利文：
"又是何"此中又字为差别如"彼依佛法僧,已归依"等中。差别者即观待前说义的特殊超义，彼显示前如所问谈话将说的未完成称为差别义。"又"字为语庄严。但如是义从声论易知故为显示彼异义说"中间谈为业处...等谈"。业处作意诵问等为沙门所作故以中间字观待所作差别以相关舍格方式说时因彼等应说形态故说"业处作意诵问等"。因彼等比丘所集会之谈,彼即中间谈未完成特别再问,非彼异业处作意诵问等。说中间字他义为"他、一"。因为此二词为同义词。因为此中间字为他义如"地中间、时中间"等。所以"业处作意诵问等"应见为舍格中属格。或中间字为中间,但彼因是彼等中间而为他,因与彼等不混而别为一,为显示此意故说"他、一"。以方式作为已作,从彼离,或已作离于彼为未完成,未终了。"顶"为终了。但此依彼相关方式欲说更多问,依彼说"非为"等。"谈破坏"为谈破坏。因义成就故说一切知宣说。因不出离天堂解脱道故横生谈为横谈。"横生"即为妨碍生,为障碍义。以等字此摄盗贼大臣军怖等谈种种无义谈。"此谈即是"此依含限定或除他义说。"若"即彼未完时即。以"彼我等"等说义成就。此理于如是等。但岂非彼等比丘以"如是我"等依所欲已完彼谈?非完因世尊来而断。因为若世尊彼刻不来,更多只随系彼如是转,但因世尊来不转,所以说"此我等...已来"。


Idāni nidānassa, nidānavaṇṇanāya vā pariniṭṭhitabhāvaṃ dassento tassa bhagavato vacanassānukūlabhāvampi samatthetuṃ ‘‘ettāvatā’’tiādimāha. Ettāvatāti hi ettakena ‘‘evaṃ me suta’’ntiādivacanakkamena yaṃ nidānaṃ bhāsitanti vā ettakena ‘‘tattha evanti nipātapada’’ntiādivacanakkamena atthavaṇṇanā samattāti vā dvidhā attho daṭṭhabbo. ‘‘Kamala…pe… salilāyā’’tiādinā pana tassa nidānassa bhagavato vacanassānukūlabhāvaṃ dīpeti. Tattha kamalakuvalayujjalavimalasādhurasasalilāyāti kamalasaṅkhātehi padumapuṇḍarīkasetuppalarattuppalehi ceva kuvalayasaṅkhātena nīluppalena ca ujjalavimalasādhurasasalilavatiyā. Nimmalasilātalaracanavilāsasobhitaratanasopānanti nimmalena silātalena racanāya vilāsena līlāya sobhitaratanasopānavantaṃ, nimmalasilātalena vā racanavilāsena, susaṅkhatakiriyāsobhena ca sobhitaratanasopānaṃ, vilāsasobhitasaddehi vā ativiya sobhitabhāvo vutto. Vippakiṇṇamuttātalasadisavālukācuṇṇapaṇḍarabhūmibhāganti vividhena pakiṇṇāya muttāya talasadisānaṃ vālukānaṃ cuṇṇehi paṇḍaravaṇṇabhūmibhāgavantaṃ. Suvibhattabhittivicitravedikāparikkhittassāti suṭṭhu vibhattāhi bhittīhi vicitrassa, vedikāhi parikkhittassa ca. Uccatarena nakkhattapathaṃ ākāsaṃ phusitukāmatāya viya, vijambhitasaddena cetassa sambandho. Vijambhitasamussayassāti vikkīḷanasamūhavantassa. Dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhanti dantamaye ativiya siniddhaphalake kañcanamayāhi latāhi vinaddhānaṃ maṇīnaṃ gaṇappabhāsamudāyena samujjalasobhāsampannaṃ. Suvaṇṇavalayanupurādisaṅghaṭṭanasaddasammissitakathitahasita- madhurassaragehajanavicaritassāti suvaṇṇamayaniyurapādakaṭakādīnaṃ aññamaññaṃ saṅghaṭṭanena janitasaddehi sammissitakathitasarahasitasarasaṅkhātena madhurassarena sampannānaṃ gehanivāsīnaṃ naranārīnaṃ vicaritaṭṭhānabhūtassa. Uḷārissariyavibhavasobhitassāti uḷāratāsampannajanaissariyasampannajanavibhavasampannajanehi, tannivāsīnaṃ vā naranārīnaṃ uttamādhipaccabhogehi sobhitassa. Suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotitasuppatiṭṭhitavisāla dvārabāhanti suvaṇṇarajatanānāmaṇimuttāpavāḷādīnaṃ jutīhi pabhassaravijjotitasuppatiṭṭhitavitthatadvārabāhaṃ.

Tividhasīlādidassanavasena buddhassa guṇānubhāvaṃ sammā sūcetīti buddhaguṇānubhāvasaṃsūcakaṃ, tassa. Kālo ca deso ca desako ca vatthu ca parisā ca, tāsaṃ apadesena nidassanena paṭimaṇḍitaṃ tathā.

Kimatthaṃ panettha dhammavinayasaṅgahe kariyamāne nidānavacanaṃ vuttaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthuparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti, asammosadhammā, saddheyyā ca desakālavatthuhetunimittehi upanibandho viya vohāravinicchayo, teneva cāyasmatā mahākassapena ‘‘brahmajālaṃ āvuso ānanda kattha bhāsita’’ntiādinā (cūḷava. 439) desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena āyasmatā ānandattherena nidānaṃ bhāsitanti tadevidhāpi vuttaṃ ‘‘kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidāna’’nti.


我来为您直译这段巴利文：
今为显示因缘或因缘解说完成,也为支持彼世尊语顺应性说"如是"等。因为"如是"或以如此"如是我闻"等语次第所说因缘,或以如此"此中如是为语词"等语次第完成义解说,应见二种义。但以"莲...水"等显示彼因缘与世尊语顺应。此中"莲优钵罗明净善味水"即有称为莲的红白莲及称为优钵罗的青莲等明净善味水。"净石板制作庄严美饰宝阶"即有以净石板制作庄严装饰的宝阶,或以净石板制作庄严、善作事美饰的宝阶,或以庄严美饰语说极美饰。"散布珍珠面似砂粉白地分"即有种种散布的珍珠面似砂粉白色地分。"善分壁杂饰栏围"即以善分别诸壁杂饰,及以栏围。"如欲触星道空"即与舒展语相关。"舒展耸起"即有游戏集。"象牙制细软板金藤缠宝群光明聚明耀美"即有象牙制极滑板以金藤缠绕诸宝群光明聚而明耀美。"金环踝钏等相击声杂语笑甜音家人游行"即有金制脚环手镯等相互碰击所生声杂语声笑声称为甜音的家住男女游行处。"殊胜威力财美饰"即以具足殊胜人威力人财富人,或住彼男女最上主权受用美饰。"金银宝珠珊瑚等光辉光明照耀善立广门柱"即金银诸宝珠珊瑚等光辉光明照耀善立广大门柱。
依见三戒等方式正确显示佛功德威力为显示佛功德威力,彼。时与处与说者与事与众,以彼等譬示装饰如是。
但此为何于法律结集时说因缘语,岂非应结集世尊所说语?说为成就说示住立不忘可信。因为以时处说者事众譬系立的说示长久住立,不忘法,以说者时事因相系如言说判定而可信,所以大迦叶尊者以"友阿难,梵网于何处说"等问处等时,作彼等答法藏持阿难长老说因缘,所以此也说"以时处说者事众譬装饰因缘"。


Apica satthusampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubba-racanā-numānāgama-takkābhāvato sammāsambuddhattasiddhi. Sammāsambuddhabhāvena hissa puretaraṃ racanāya, ‘‘evampi nāma bhaveyyā’’ti anumānassa, āgamantaraṃ nissāya parivitakkassa ca abhāvo sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurodhabhāvato khīṇāsavattasiddhi. Khīṇāsavatāya hi ācariyamuṭṭhiādīnamabhāvo, visuddhā ca parānuggahappavatti. Iti desakasaṃkilesabhūtānaṃ diṭṭhisīlasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasaṃsūcakehi , ñāṇappahānasampadābhibyañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi. Tatoyeva ca antarāyikaniyyānikesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo, attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, ‘‘jānatā passatā’’tiādivacanato ca, tena vuttaṃ ‘‘satthusampattipakāsanatthaṃ nidānavacana’’nti.

Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva hitāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakavatthuparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathāsambhavaṃ pakāsīyati. Atha vā satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvappakāsanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ ‘‘bhagavā’’ti iminā tathāgatassa guṇavisiṭṭhasabbasattuttamabhāvadīpanena ceva ‘‘jānatā passatā’’tiādinā āsayānusayañāṇādipayogadīpanena ca vibhāvitaṃ hoti, idamettha nidānavacanapayojanassa mukhamattanidassanaṃ. Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvitunti. Honti cettha –

‘‘Desanāciraṭṭhitatthaṃ, asammosāya bhāsitaṃ;

Saddhāya cāpi nidānaṃ, vedehena yasassinā.

Satthusampattiyā ceva, sāsanasampadāya ca;

Tassa pamāṇabhāvassa, dassanatthampi bhāsita’’nti.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā abbhantaranidānavaṇṇanāya līnatthapakāsanā.

Nidānavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
复次为显示导师圆满说因缘语。因为如来世尊无前制作推度传承思惟故成就正等觉。以正等觉故彼无前制作,"如是名应有"推度,依他传承思惟,因于一切处无碍智行故于所知法为一量。如是因无阿阇黎握法悭法教弟子随顺故成就漏尽。因漏尽故无阿阇黎握等,清净利他转起。如是以显示说者染污法见戒圆满污染无明爱欲之无,及表明智断圆满之正觉清净性成就前二无畏。从彼即因成就于障碍出离无迷故成就后二无畏,如是世尊具足四无畏,及自利他利行以因缘语显示,因显示依集会众意乐随顺处生辩才说法,及"知见"等语,所以说"为显示导师圆满说因缘语"。
复次为显示教圆满说因缘语。因为世尊为智悲摄一切行无无义转起,或为自利,所以为他利转一切行正等觉者以如转起所说一切身语意业随应以现法后世最上义教诫众生义为教,非诗制作。彼即导师行以时处说者事众譬于彼彼因缘语随宜显示。或为显示导师量性故显示教量性说因缘语,彼即显示彼量性以"世尊"此显示如来功德殊胜一切众生最上性及以"知见"等显示意乐随眠智等运用,此于此为因缘语作用略示。谁能完全显示佛随觉法藏持所说因缘作用?此有：
"为说久住义,为不忘故说;
依信亦因缘,毗提子具誉。
导师圆满故,及教圆满故;
为显示彼量,性故亦说彼。"
如是胜吉祥光长部注为显示极细深难知义生广净广慧辩才,具足正直柔软善良信念念慧忍精进等法,于有义释三藏无著不夺无畏智行,深入种种自宗他宗密,大师大文法师智幢法将长老,大法王上师所造善庄严名显隐义于内因缘注显隐义。
因缘注终。

5. Evaṃ abbhantaranidānasaṃvaṇṇanaṃ katvā idāni yathānikkhittassa suttassa saṃvaṇṇanaṃ karonto anupubbāvirodhinī saṃvaṇṇanā kamānatikkamanena byākuladosappahāyinī, viññūnañca cittārādhinī, āgatabhāro ca avassaṃ āvahitabboti saṃvaṇṇakassa sampattabhārāvahanena paṇḍitācārasamatikkamābhāvavibhāvinī, tasmā tadāvikaraṇasādhakaṃ saṃvaṇṇanokāsavicāraṇaṃ kātumāha ‘‘idānī’’tiādi. Nikkhittassāti desitassa, ‘‘desanā nikkhepo’’ti hi etaṃ atthato bhinnampi sarūpato ekameva, desanāpi hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Nanu suttameva saṃvaṇṇīyatīti āha ‘‘sā panesā’’tiādi. Idaṃ vuttaṃ hoti – suttanikkhepaṃ vicāretvā vuccamānā saṃvaṇṇanā ‘‘ayaṃ desanā evaṃsamuṭṭhānā’’ti suttassa sammadeva nidānaparijjhānena tabbaṇṇanāya suviññeyyattā pākaṭā hoti, tasmā tadeva sādhāraṇato paṭhamaṃ vicārayissāmāti. Yā hi sā kathā suttatthasaṃvaṇṇanāpākaṭakārinī, sā sabbāpi saṃvaṇṇakena vattabbā. Tadatthavijānanupāyattā ca sā pariyāyena saṃvaṇṇanāyevāti. Idha pana tasmiṃ vicārite yassā aṭṭhuppattiyā idaṃ suttaṃ nikkhittaṃ, tassā vibhāgavasena ‘‘mamaṃ vā bhikkhave’’tiādinā (dī. ni. 1.5), ‘‘appamattakaṃ kho paneta’’ntiādinā (dī. ni. 1.7), ‘‘atthi bhikkhave’’tiādinā (dī. ni. 

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5.如是作内因缘解说已,今为作如所置经之解说而说"今"等。为避免次第错乱而混乱过失,使智者心喜,且必须承担已来负担,故以解说者承担应负担显示无超越贤者行。解说机会思察为成就显明彼。"所置"即所说,因为"说示置"虽义异而体一,说示也因置所说戒等义于所化相续中故称为"置"。但岂非只解说经?故说"但彼此"等。此所说--思察经置而说之解说因以"此说示如是生起"正知经缘故解说易知而明显,所以先以共通思察彼。因为凡彼谈能令经义解说明显,彼一切应由解说者说。因彼义知方便故彼间接为解说。但此中思察彼已,依此经由何缘起而置之分别,以"诸比丘,或我"等,"但此小"等,"诸比丘,有"等。;

1.28) ca vuttānaṃ suttapadesānaṃ saṃvaṇṇanā vuccamānā taṃtaṃanusandhidassanasukhatāya suviññeyyāti daṭṭhabbaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādisāsanapaṭṭhānanayena soḷasavidhabhāvaṃ nātivattanti, evaṃ attajjhāsayādi-sutta-nikkhepavasena catubbidhabhāvanti āha ‘‘cattāro suttanikkhepā’’ti. Nanu saṃsaggabhedopi sambhavati, atha kasmā ‘‘cattāro suttanikkhepā’’ti vuttanti? Saṃsaggabhedassa sabbattha alabbhamānattā. Attajjhāsayassa, hi aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati. ‘‘Attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, attajjhāsayo ca parajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca aṭṭhuppattiko ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisabbhāvato. Attajjhāsayaṭṭhuppattīnaṃ pana aññamaññaṃ saṃsaggo natthi, tasmā niravasesaṃ patthāranayena saṃsaggabhedassa alabbhanato evaṃ vuttanti daṭṭhabbaṃ.

Atha vā aṭṭhuppattiyā attajjhāsayenapi siyā saṃsaggabhedo, tadantogadhattā pana saṃsaggavasena vuttānaṃ sesanikkhepānaṃ mūlanikkhepeyeva sandhāya ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Imasmiṃ pana atthavikappe yathārahaṃ ekakadukatikacatukavasena sāsanapaṭṭhānanayena suttanikkhepā vattabbāti nayamattaṃ dassetīti veditabbaṃ. Tatrāyaṃ vacanattho – nikkhipanaṃ kathanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttameva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇavasenāti attajjhāsayo, attano ajjhāsayo vā etassa yathāvuttanayenāti attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthi yathāvuttanayenāti pucchāvasiko. Araṇīyato avagantabbato attho vuccati suttadesanāya vatthu, tassa uppatti atthuppatti, sā eva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā, sā etassa atthi vuttanayenāti aṭṭhuppattiko. Apica nikkhipīyati suttametenāti nikkhepo, attajjhāsayādisuttadesanākāraṇameva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Tassā pucchāya vasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ. Tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ ‘‘pucchāvasiko’’ti. Vuttanayena aṭṭhuppattiyeva aṭṭhuppattikoti evaṃ attho daṭṭhabbo.

Ettha ca paresaṃ indriyaparipākādikāraṇaṃ nirapekkhitvā attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā attajjhāsayassa visuṃ nikkhepabhāvo yutto. Teneva vakkhati ‘‘attano ajjhāsayeneva kathetī’’ti (dī. ni. aṭṭha. 1.5). Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanānimittabhūtānaṃ uppattiyaṃ pavattattā kathaṃ aṭṭhuppattike anavarodho siyā, pucchāvasikaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitadesanattā kathaṃ parajjhāsaye anavarodho siyāti na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattivasena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi dhammadāyādasuttādīnaṃ (ma. ni. 

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1.28)等所说经文,解说时依彼彼连系显示易解应见。此中如经虽有数百数千差别,以染污分等教安立法不超十六种,如是依自意乐等经置为四种故说"四经置"。但岂非有混合差别,然何故说"四经置"?因混合差别一切处不可得。因为自意乐与因缘与他意乐问所制有混合差别。"自意乐与他意乐,自意乐与问所制,自意乐与他意乐与问所制,因缘与他意乐,因缘与问所制,因缘与他意乐与问所制"故有意乐问连系。但自意乐因缘彼此无混合,所以因以无余遍满法混合差别不可得故如是说应见。
或因缘与自意乐应有混合差别,但因包含于彼故依混合所说余置于根本置即说"四经置"。但此义分别应知只示随应一二三四方式依教安立法说经置之理。此中此语义-置即说,经之置为经置,义为经说。或所置为置,经即置为经置。自意乐为自意乐,彼依因有此为自意乐,或依所说法此有自意乐为自意乐。他意乐此即此理。问之力为问力,此有彼依所说法为问所制。所应知为义说经说事,彼生为义生,彼即因缘以ttha音作ṭṭha音,此有彼依说法为因缘。又以此置经为置,即自意乐等经说因。但此义分别自意乐为自意乐。他意乐为他意乐。所问为问,可问义。依彼问转所受法者语为问所制。彼即依置语依男性说"问所制"。如说法因缘即因缘,如是应见义。
此中不观他根成熟等因,只依自意乐为安立法而转说故自意乐为别置适当。所以将说"以自意乐说"。但他意乐问所制因以他意乐问为说示因而生起转故,如何于因缘无含摄,或问所制因缘依他意乐顺应转说故,如何于他意乐无含摄,此不应责难。因为取离他发起遍问等之经说因生起为因缘故别取他意乐问所制。如是法嗣经等。

1.29) āmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo. Pucchāvasena desito pucchāvasikoti pākaṭovāyamattho.

Anajjhiṭṭhoti pucchādinā anajjhesito ayācito, attano ajjhāsayeneva katheti dhammatantiṭhapanatthanti adhippāyo. Hāroti āvaḷi yathā ‘‘muttāhāro’’ti, sveva hārako, sammappadhānasuttantānaṃ hārako tathā. Anupubbena hi saṃyuttake niddiṭṭhānaṃ sammappadhānapaṭisaṃyuttānaṃ suttantānaṃ āvaḷi ‘‘sammappadhānasuttantahārako’’ti vuccati, tathā iddhipādahārakādi. Iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti pubbapadesu parapadalopo, dvandagabbhasamāso vā eso, peyyālaniddeso vā. Tesanti yathāvuttasuttānaṃ.

Paripakkāti pariṇatā. Vimuttiparipācanīyāti arahattaphalaṃ paripācentā saddhindriyādayo dhammā. Khayeti khayanatthaṃ, khayakāraṇabhūtāya vā dhammadesanāya. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti cittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, bujjhanākāraṃ vā. Avekkhitvāti paccavekkhitvā, apekkhitvā vā.

Cattāro vaṇṇāti cattāri kulāni, cattāro vā rūpādipamāṇā sattā. Mahārājānoti cattāro mahārājāno devā. Vuccanti kiṃ, pañcupādānakkhandhā kinti attho.

Kasmāti āha ‘‘aṭṭhuppattiyaṃ hī’’tiādi. Vaṇṇāvaṇṇeti nimitte bhummaṃ, vaṇṇasaddena cettha ‘‘acchariyaṃ āvuso’’tiādinā (dī. ni. 1.4) bhikkhusaṅghena vuttopi vaṇṇo saṅgahito. Tampi hi aṭṭhuppattiṃ katvā ‘‘atthi bhikkhave aññe dhammā’’tiādinā (dī. ni. 1.28) upari desanaṃ ārabhissati. Tadeva vivarati ‘‘ācariyo’’tiādinā. ‘‘Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu’’nti imissā desanāya brahmadattena vuttaṃ vaṇṇaṃ aṭṭhuppattiṃ katvā desitattā āha ‘‘antevāsī vaṇṇa’’nti. Idāni pāḷiyā sambandhaṃ dassetuṃ ‘‘itī’’tiādi vuttaṃ. Desanākusaloti ‘‘imissā aṭṭhuppattiyā ayaṃ desanā sambhavatī’’ti desanāya kusalo, etena pakaraṇānuguṇaṃ bhagavato thomanamakāsi. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ tattha tattha pakaraṇādhigataguṇena bhagavato thomanā. Vā-saddo cettha upamānasamuccayasaṃsayavacanavossaggapadapūraṇasadisavikappādīsu bahūsvatthesu dissati. Tathā hesa ‘‘paṇḍitovāpi tena so’’tiādīsu upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muniṃ pavedayantī’’tiādīsu (su. ni.213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā (ayañca) (dī. ni. 1.181) imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 1.181) vacanavossagge. ‘‘Na vāyaṃ kumārako mattamaññāsī’’tiādīsu (saṃ. ni. 2.154) padapūraṇe. ‘‘Madhuṃ vā maññati bālo, yāva pāpaṃ na paccatī’’tiādīsu (dha. pa. 69) sadise. ‘‘Ye hi keci bhikkhave, samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170; saṃ. ni. 5.1092) vikappe. Idhāpi vikappeyeva. Mama vā dhammassa vā saṅghassa vāti vividhā visuṃ vikappanassa jotakattāti āha ‘‘vā-saddo vikappanattho’’ti. Para-saddo pana attheva aññattho ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’ntiādīsu (dī. ni. 2.64; ma. ni. 1.281; 2.337; mahāva. 7, 8) atthi adhikattho ‘‘indriyaparopariyatta’’ntiādīsu (vibha. 814; a. ni. 10.21; ma. ni. 

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1.29.因以资具生起等说因故说"因缘"。不问而只以他意乐为因而说为他意乐。依问而说为问所制,此义明显。
"未受请"为未被问等请求恳求,以自意乐说为安立法义之意。"串"为列如"珠串",彼即能串,正勤经之能串如是。因次第于相应部所说正勤相应诸经之列称为"正勤经串",如是神足串等。神足根力觉支道支经串于前语省略后语,或为复合语中复合语,或省略说。"彼等"为如所说诸经。
"遍熟"为成熟。"令解脱遍熟"为令阿罗汉果成熟之信根等诸法。"尽"为为尽义,或为作尽因之法说。"意乐"为胜解。"忍"为见忍。"意"为心。"发起"为立愿。"觉性"为觉自性或觉相。"观察"为审察或期待。
"四姓"为四族姓,或四以色等为量之众生。"大王"为四大天王。"说何"义为说五取蕴为何。
"为何"故说"因缘中"等。"褒贬"为处格,此中以褒语亦摄比丘众所说"奇哉友"等之褒。因以彼为因缘而将以"诸比丘,有其他诸法"等开始上说。即以"阿阇黎"等显示彼。因以梵授所说褒为因缘而说"诸比丘,或我,他说褒"此说故说"弟子褒"。今为显示圣典关联故说"如是"等。"说巧"为"依此因缘此说生起"为巧于说,以此作随文相应赞叹世尊。因为此是诸解说者之性质,即于彼彼文得功德以赞叹世尊。此中"或"字见于众多义中如譬喻积集疑惑语弃舍填字相似选择等。如是彼于"或以彼为贤"等见于譬喻,义为相似性。"彼等贤者说为牟尼"等中为积集。"为谁等为谁"等中为疑惑。"此或于此沙门婆罗门中最愚最痴"等中为语弃舍。"此童子或不知量"等中为填字。"愚者思为蜜,恶未熟之间"等中为相似。"诸比丘,若有沙门或婆罗门"等中为选择。此中亦为选择。"或我或法或僧"为显示种种分别选择故说"或字义为选择"。但"他"字即有异义如"我若说法,他不了解我"等中,有胜义如"根上下"等中。<.Assistant>

1.148; paṭi. ma. 1.68; 1.111) atthi pacchābhāgattho ‘‘parato āgamissatī’’tiādīsu. Atthi paccanīkattho ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā’’tiādīsu (dī. ni. 2.168; saṃ. ni. 5.822; a. ni. 

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1.148.有后分义如"后将来"等中。有对抗义如"以法善制伏已生起的他

8.70; udā. 51) idhāpi paccanīkatthoti dasseti ‘‘paṭiviruddhā sattā’’ti iminā. Sāsanassa paccanīkabhūtā paccatthikā sattāti attho. Ta-saddo pareti vuttamatthaṃ avaṇṇabhāsanakiriyāvisiṭṭhaṃ parāmasatīti vuttaṃ ‘‘ye avaṇṇaṃ vadanti, tesū’’ti.

Nanu tesaṃ āghāto natthi guṇamahattattā, atha kasmā evaṃ vuttanti codanālesaṃ dassetvā tadapaneti ‘‘kiñcāpī’’tiādinā. Kiñcāpi natthi, atha kho tathāpīti attho. Īdisesupīti ettha pi-saddo sambhāvanattho, tena ratanattayanimittampi akusalacittaṃ na uppādetabbaṃ, pageva vaṭṭāmisalokāmisanimittanti sambhāveti. Pariyattidhammoyeva saddhammanayanaṭṭhena nettīti dhammanetti. Āhanatīti ābhuso ghaṭṭeti, hiṃsati vā, vibādhati, upatāpeti cāti attho. Katthaci ‘‘etthā’’ti pāṭho dissati, so pacchālikhito porāṇapāṭhānugatāya ṭīkāya virodhattā, atthayuttiyā ca abhāvato. Yadipi domanassādayo ca āhananti, kopeyeva panāyaṃ niruḷhoti dasseti ‘‘kopassetaṃ adhivacana’’nti iminā. Avayavatthañhi dassetvā tattha pariyāyena atthaṃ dassento evamāha. Adhivacananti ca adhikicca pavattaṃ vacanaṃ, pasiddhaṃ vā vacanaṃ, nāmanti attho. Evamitaresupi. Ettha ca sabhāvadhammato aññassa kattuabhāvajotanatthaṃ ‘‘āhanatī’’ti kattutthe āghātasaddaṃ dasseti. Āhanati etena, āhananamattaṃ vā āghātoti karaṇabhāvatthāpi sambhavantiyeva. ‘‘Appatītā’’ti etassattho ‘‘atuṭṭhā asomanassikā’’ti vutto, idaṃ pana pākaṭapariyāyena apaccayasaddassa nibbacanadassanaṃ, tammukhena pana na pacceti tenāti appaccayoti kātabbaṃ. Abhirādhayatīti sādhayati. Etthāti etesu tīsu padesu. Dvīhīti āghātaanabhiraddhipadehi. Ekenāti apaccayapadena. Ettakesu gahitesu taṃsampayuttā aggahitā siyuṃ, na ca sakkā tepi aggahituṃ ekuppādādisabhāvattāti codanaṃ visodhetuṃ ‘‘tesa’’ntiādi vuttaṃ, tesanti yathāvuttānaṃ saṅkhārakkhandhavedanākkhandhekadesānaṃ. Sesānanti saññāviññāṇāvasiṭṭhasaṅkhārakkhandhekadesānaṃ. Karaṇanti uppādanaṃ. Āghātādīnañhi pavattiyā paccayasamavāyanaṃ idha ‘‘karaṇa’’nti vuttaṃ, taṃ pana atthato uppādanameva. Tadanuppādanañhi sandhāya pāḷiyaṃ ‘‘na karaṇīyā’’ti vuttaṃ. Paṭikkhittameva yathārahaṃ ekuppādanirodhārammaṇavatthubhāvato.

Tatthāti tasmiṃ manopadose. ‘‘Tesu avaṇṇabhāsakesū’’ti iminā ādhāratthe bhummaṃ dasseti. Nimittatthe, bhāvalakkhaṇe vā etaṃ bhummanti āha ‘‘tasmiṃ vā avaṇṇe’’ti. Na hi aguṇo, nindā vā kopadomanassānaṃ ādhāro sambhavati tabbhāsakāyattattā tesaṃ. Assathāti sattamiyā rūpaṃ ce-saddayogena parikappanavisayattāti dasseti ‘‘bhaveyyāthā’’ti iminā. ‘‘Bhaveyyātha ce, yadi bhaveyyāthā’ti ca vadanto ‘yathākkamaṃ pubbāparayogino ete saddā’ti ñāpetī’’ti vadanti. ‘‘Kupitā kopena anattamanā domanassenā’’ti iminā ‘‘evaṃ paṭhamena nayenā’’tiādinā vuttavacanaṃ atthantarābhāvadassanena samattheti. ‘‘Tumhāka’’nti iminā samānattho ‘‘tumha’’nti eko saddo ‘‘amhāka’’nti iminā samānattho ‘‘amha’’nti saddo viya yathā ‘‘tasmā hi amhaṃ daharā na mīyare’’ti (jā. 

我来为您直译这段巴利文：
1.148.在这里也是对抗义,以"对立众生"此语显示。即为教法之对立敌对众生之义。"彼"字即"他",所说义为说恶语行相之他,故说"说恶语者,于彼等"。
岂非因功德广大于彼等无瞋恨,然何故如是说,显示责难余地而以"虽然"等遣除。虽然无,但如是义。"如是等中"此中"亦"字为推度义,以此推度即于三宝因亦不应生不善心,何况于轮回资具世间资具因。胜解法即以正法导引义为导。"打击"为极击打,或害,障碍及恼害义。某处见"此中"之读法,彼因后书与依古读法之疏违背,且无义理故。虽忧等亦打击,但此定为瞋故以"此为瞋之异名"此语显示。因显示支分义而于彼转义显示义故如是说。"异名"为就彼转语,或著称语,为名义。余亦如是。此中为显无余实法之作者义故显示"打击"为作者义之瞋恨语。以此打击,或只打击为瞋恨,作具义性亦有。"不悦"义说为"不喜不欢喜",但此为显明转义之不悦语之语源,以彼为首则应作不回向彼故不悦。"令欢喜"为成就。"此中"为此三语中。"以二"为以瞋恨不欢喜语。"以一"为以不悦语。取如是多时,彼相应未取应有,但不能不取彼等因一生等自性故,为遣除责难故说"彼等"等,"彼等"为如所说行蕴受蕴一分。"余"为想识余行蕴一分。"作"为生起。因瞋恨等转起故此中说聚集因缘为"作",但彼义为生起。因义为不生起故圣典说"不应作"。即已遮止,因随应有一生灭所缘事故。
"此中"为彼意恶中。以"于彼说恶语者"此显示处格义为处格。或此处格为因义或性相义故说"或于彼恶语"。因依说彼者故不能有非德或诽谤为瞋忧之处。"应有"为第七格形依若字结合为假设境故以"应成"此显示。说"若应成,若你们应成"而说"如是此等语为前后相结合"。"瞋怒以瞋不悦以忧"以此以"如是依第一法"等所说语以无别义而成立。以"汝等"此与同义为"汝"一语,如以"我等"此同义为"我"语,如。<.Assistant>

1.93) āha ‘‘tumhākaṃyevā’’ti. Atthavasā liṅgavipariyāyoti katvā ‘‘tāya ca anattamanatāyā’’ti vuttaṃ. ‘‘Antarāyo’’ti vutte samaṇadhammavisesānanti atthassa pakaraṇato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmacārattā ‘‘paṭhamajjhānādīnaṃ antarāyo’’ti vuttaṃ. Ettha ca ‘‘antarāyo’’ti idaṃ manopadosassa akaraṇīyatāya kāraṇavacanaṃ. Yasmā tumhākameva tena kopādinā paṭhamajjhānādīnamantarāyo bhaveyya, tasmā te kopādipariyāyena vuttā āghātādayo na karaṇīyāti adhippāyo, tena ‘‘nāhaṃ sabbaññū’’ti issarabhāvena tumhe tato nivāremi, atha kho imināva kāraṇenāti dasseti. Taṃ pana kāraṇavacanaṃ yasmā ādīnavavibhāvanaṃ hoti, tasmā ‘‘ādīnavaṃ dassento’’ti heṭṭhā vuttanti daṭṭhabbaṃ.

So pana manopadoso na kevalaṃ kālantarabhāvinoyeva hitasukhassa antarāyakaro, atha kho taṅkhaṇapavattanārahassapi hitasukhassa antarāyakaroti manopadose ādīnavaṃ daḷhataraṃ katvā dassetuṃ ‘‘api nū’’tiādimāhātipi sambandho vattabbo. Paresanti ye attato aññe, tesanti attho, na pana ‘‘pare avaṇṇaṃ bhāseyyu’’ntiādīsu viya paṭiviruddhasattānanti āha ‘‘yesaṃ kesañcī’’ti. Tadevatthaṃ samattheti ‘‘kupito hī’’tiādinā. Pāḷiyaṃ subhāsitadubbhāsitavacanajānanampi tadatthajānaneneva siddhanti āha ‘‘subhāsitadubbhāsitassa attha’’nti.

Andhaṃtamanti andhabhāvakaraṃ tamaṃ, ativiya vā tamaṃ. Yaṃ naraṃ sahate abhibhavati, tassa andhatamanti sambandho. Yanti vā bhummatthe paccattavacanaṃ, yasmiṃ kāle sahate, tadā andhatamaṃ hotīti attho , kāraṇaniddeso vā, yena kāraṇena sahate, tena andhatamanti. Evaṃ sati yaṃtaṃ-saddānaṃ niccasambandhattā ‘‘yadā’’ti ajjhāharitabbaṃ. Kiriyāparāmasanaṃ vā etaṃ, ‘‘kodho sahate’’ti yadetaṃ kodhassa abhibhavanaṃ vuttaṃ, etaṃ andhatamanti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti yojetabbaṃ. Atthaṃ dhammanti pāḷiatthaṃ, pāḷidhammañca. Cittappakopanoti cittassa pakatibhāvavijahanena padūsako. Antaratoti abbhantarato, cittato vā kodhavasena bhayaṃ jātaṃ. Nti tathāsabhāvaṃ kodhaṃ, kodhassa vā anatthajananādippakāraṃ.


我来为您直译这段巴利文：
1.93.故说"只汝等"。因义故变性而说"以彼不悦"。因说"障碍"时从文胜义沙门法等义可知,且可知义语之使用随欲故说"初禅等之障碍"。此中"障碍"此为意恶不应作之因说。因为只汝等以彼瞋等对初禅等成障碍,所以以瞋等代说之瞋恨等不应作为意,以此表示"我非以一切知"自在而阻止汝等,而是以此因。但彼因说因为是过患明示,所以应见如下说"显示过患"。
但彼意恶不只对未来利乐作障碍,也对当时应转起之利乐作障碍,为更坚固显示意恶过患,故说"岂"等亦应说关联。"他们"义为凡非自己者,不如"他说恶语"等为对立众生故说"任何诸"。即以"瞋恚"等成立彼义。圣典中善说恶说语之知亦依知彼义成就故说"善说恶说义"。
"盲暗"为令盲暗,或极暗。凡征服制伏人者,彼盲暗为此关联。或"凡"为处格主格语,当征服时即盲暗义,或说因,以何因征服以彼盲暗。如是因"凡彼"语常关联故应补"何时"。或此为行为指,所谓"瞋征服"此瞋之征服,此为盲暗。从此应结合故瞋者不知义,瞋者不见法。义法为圣典义及圣典法。"扰心"为令心离本性而污染者。"内"为从内或从心以瞋故生怖。"彼"为如是自性瞋,或瞋之生非义等种种。


Sabbatthāpīti sabbesupi paṭhamadutiyatatiyanayesu. ‘‘Avaṇṇe paṭipajjitabbākāra’’nti adhikāro. Avaṇṇabhāsakānamavisayattā ‘‘tatrā’’ti padassa tasmiṃ avaṇṇeti atthova dassito. Abhūtanti kattubhūtaṃ vacanaṃ, yaṃ vacanaṃ abhūtaṃ hotīti attho. Abhūtatoti pana abhūtatākiriyāva bhāvappadhānattā, bhāvalopattā cāti dasseti ‘‘abhūtabhāvenevā’’ti iminā. ‘‘Itipeta’’ntiādi nibbeṭhanākāranidassananti dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tatrāti tasmiṃ vacane. Yojanāti adhippāyapayojanā. Tuṇhīti abhāsanatthe nipāto, bhāvanapuṃsako cesa. ‘‘Itipetaṃ abhūta’’nti vatvā ‘‘yaṃ tumhehī’’tiādinā tadatthaṃ vivarati. Imināpīti pi-saddena anekavidhaṃ kāraṇaṃ sampiṇḍeti. Kāraṇasarūpamāha ‘‘sabbaññuyevā’’tiādinā. Eva-saddo tīsupi padesu yojetabbo, sabbaññubhāvato na asabbaññū, svākkhātattā na durakkhāto, suppaṭipannattā na duppaṭipannoti imināpi kāraṇena nibbeṭhetabbanti vuttaṃ hoti. ‘‘Kasmā pana sabbaññū’’tiādipaṭicodanāyapi taṃkāraṇadassanena nibbeṭhetabbamevāti āha ‘‘tatra idañcidañca kāraṇa’’nti. Tatrāti tesu sabbaññutādīsu. Idañca idañca kāraṇanti anekavidhena kāraṇānukāraṇaṃ dassetvā ‘‘na sabbaññū’’tiādivacanaṃ nibbeṭhetabbanti attho. Tatridaṃ kāraṇaṃ – sabbaññū eva amhākaṃ satthā aviparītadhammadesanattā. Svākkhāto eva dhammo ekantaniyyānikattā. Suppaṭipanno eva saṅgho saṃkilesarahitattāti. Kāraṇānukāraṇadassanampettha asabbaññutādivacana-nibbeṭhanameva tathādassanassa tesampi kāraṇabhāvatoti daṭṭhabbaṃ. Kāraṇakāraṇampi hi ‘‘kāraṇa’’ntveva vuccati, patiṭṭhānapatiṭṭhānampi ‘‘patiṭṭhāna’’ntveva yathā ‘‘tiṇehi bhattaṃ siniddhaṃ, pāsāde dhammamajjhāyatī’’ti. Dutiyaṃ padanti ‘‘ataccha’’nti padaṃ. Paṭhamassa padassāti ‘‘abhūta’’nti padassa. Catutthanti ‘‘na ca panetaṃ amhesu saṃvijjatī’’ti padaṃ. Tatiyassāti ‘‘natthi cetaṃ amhesū’’ti padassa. Vividhamekattheyeva pavattaṃ vacanaṃ vivacanaṃ, tadeva vevacanaṃ, vacananti vā attho saddena vacanīyattā ‘‘bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama’’ntiādīsu (dī. ni. aṭṭha. 1.1 ma. ni. aṭṭha. 1.1; a. ni. 1.rūpādivaggavaṇṇanā; pārā. aṭṭha. 

我来为您直译这段巴利文：
"一切处"为于一切第一第二第三法中。"对恶语应行方式"为主题。因非恶语说者之境故只显示"此中"语为于彼恶语义。"非实"为能说语,义为何语为非实。但"从非实"因非实性行为为主,且省略性故以"只以非实性"此显示。为显示"如是此等"等为解释方式故说"如何"等。"此中"为于彼语。"结合"为意趣结合。"默然"为不说义虚词,此为性中性。说"如是此非实"后以"汝等"等开显彼义。"以此亦"以"亦"字积集多种因。说因体相以"确实一切知"等。"确实"字应结合于三语,因一切知性非非一切知,因善说非恶说,因善行非恶行,以此因亦应解释为所说。以示彼因于"何故一切知"等责难亦应解释故说"此中此此因"。"此中"为于彼等一切知等。"此此因"义为以多种示因缘后应解释"非一切知"等语。此中此因即我们导师确实一切知因无颠倒说法。法确实善说因必定出离。僧确实善行因无染污。此中示因缘亦应见为解释非一切知等语,因如是显示亦为彼等因。因之因亦说为"因",如立足之立足亦说为"立足",如"以草食物润,于殿诵法"。"第二语"为"非真实"语。"第一语"为"非实"语。"第四"为"但此于我等不存在"语。"第三"为"此于我等无"语。种种于一义转起语为异说,彼即同义语,或因以语可说故义为语如"世尊为最胜语,世尊为最上语"等。

1.1) viya. Nānāsabhāvato vigataṃ vacanaṃ yassāti vevacanaṃ vuttanayena, pariyāyavacananti attho.

Etthāha – kasmā panettha pariyāyavacanaṃ vuttaṃ, nanu ekekapadavaseneva adhippeto attho siddho, evaṃ siddhe sati kimete tena pariyāyavacanena. Tadetañhi ganthagāravādianekadosakaraṃ, yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadaññanti? Vuccate – desanākāle, hi āyatiñca kassaci kathañci tadatthapaṭivedhanatthaṃ pariyāyavacanaṃ vuttaṃ. Desanāpaṭiggāhakesu hi yo tesaṃ pariyāyavacanānaṃ yaṃ pubbe saṅketaṃ karoti ‘‘idamimassatthassa vacana’’nti, tassa teneva tadatthapaṭivedho hoti. Apica tasmiṃ khaṇe vikkhittacittānaṃ aññavihitānaṃ vipariyāyānaṃ aññena pariyāyena tadatthāvabodhanatthampi pariyāyavacanaṃ vuttaṃ. Yañhi ye na suṇanti, tapparihāyanavasena tesaṃ sabbathā paripuṇṇassa yathāvuttassa atthassa anavabodho siyā, pariyāyavacane pana vutte tabbasena paripuṇṇamatthāvabodho hoti. Atha vā mandabuddhīnaṃ punappunaṃ tadatthalakkhaṇena asammohanatthaṃ pariyāyavacanaṃ vuttaṃ. Mandabuddhīnañhi ekeneva padena ekatthassa sallakkhaṇena sammoho hoti, anekena pariyāyena pana ekatthassa sallakkhaṇena tathāsammoho na hoti anekappavattinimittena ekattheyeva pavattasaddena yathādhippetassa atthassa nicchitattā.

Aparo nayo – ‘‘anekepi atthā samānabyañjanā hontī’’ti yā atthantaraparikappanā siyā, tassā parivajjanatthampi pariyāyavacanaṃ vuttanti veditabbaṃ. Anekesampi hi atthānaṃ ekapadavacanīyatāvasena samānabyañjanattā yathāvuttassa padassa ‘‘ayamattho nu kho adhippeto, udāhu ayamatthovā’’ti pavattaṃ sotūnamatthantaraparikappanaṃ vevacanaṃ aññamaññaṃ bhedakavasena parivajjeti. Vuttañca –

‘‘Nekatthavuttiyā saddo, na visesatthañāpako;

Pariyāyena yutto tu, pariyāyo ca bhedako’’ti.


我来为您直译这段巴利文：
以异性离语者为异名语如前说方法,为转义语义。
此中问:何故此中说转义语,岂非以一一语即成就所欲义,如是成就时何用彼转义语。因彼实为文繁重等诸过失因,若应说彼,即说彼,非说彼余?答:于说法时及未来为令某人以某方便通达彼义故说转义语。因于说法领受者中,凡彼等于转义语前作约定"此为此义之语",彼以彼即通达彼义。又为令当时散乱心作他事颠倒者以其他转义了知彼义故亦说转义语。因凡彼等不闻者,以舍彼故于彼等不了知如所说一切圆满义,但说转义语时以彼而了知圆满义。或为令钝慧者以一再彼义相而不迷故说转义语。因钝慧者以一语观察一义而有迷惑,但以多转义观察一义则无如是迷惑,因以多转起因缘于一义转起语而决定如所欲义。
另一方法:应知为遮"多义亦有同文"如是其他义想故亦说转义语。因因多义以一语可说故同文,于如所说语"为此义耶?或为此义耶?"如是所起听者之他义想,异名语以互相差别而遮。如说:
"多义转起语,不能显差义;
但结合转义,转义为差别。"


Aparo nayo – anaññassāpi pariyāyavacanassa vacane anekāhi tāhi tāhi nāmapaññattīhi tesaṃ tesaṃ atthānaṃ paññāpanatthampi pariyāyavacanaṃ vattabbaṃ hoti. Tathā hi pariyāyavacane vutte ‘‘imassatthassa idamidampi nāma’’nti sotūnaṃ anekadhā nāmapaññattivijānanaṃ. Tato ca taṃtaṃpaññattikosallaṃ hoti seyyathāpi nighaṇṭusatthe paricayataṃ. Apica dhammakathikānaṃ tantiatthupanibandhanaparāvabodhanānaṃ sukhasiddhiyāpi pariyāyavacanaṃ. Tabbacanena hi dhammadesakānaṃ tantiatthassa attano citte upanibandhanena ṭhapanena paresaṃ sotūnamavabodhanaṃ sukhasiddhaṃ hoti. Atha vā sammāsambuddhassa attano dhammaniruttipaṭisambhidāsampattiyā vibhāvanatthaṃ, veneyyānañca tattha bījavāpanatthaṃ pariyāyavacanaṃ bhagavā niddisati. Tadasampattikassa hi tathāvacanaṃ na sambhavati. Tena ca pariyāyavacanena yathāsutena tassaṃ dhammaniruttipaṭisambhidāsampattiyaṃ tapparicaraṇena, tadaññasucaritasamupabrūhanena ca puññasaṅkhātassa bījassa vapanaṃ sambhavati. Ko hi īdisāya sampattiyā viññāyamānāya tadetaṃ nābhipattheyyāti, kiṃ vā bahunā. Yassā dhammadhātuyā suppaṭividdhattā sammāsambuddho yathā sabbasmiṃ atthe appaṭihatañāṇacāro, tathā sabbasmiṃ saddavohāreti ekampi atthaṃ anekehi pariyāyehi bodheti, natthi tattha dandhāyitattaṃ vitthāritattaṃ, nāpi dhammadesanāya hāni, āveṇiko cāyaṃ buddhadhammo. Sabbaññutaññāṇassa hi suppaṭividitabhāvena paṭisambhidāñāṇehi viya tenapi ñāṇena atthe, dhamme, niruttiyā ca appaṭihatavuttitāya buddhalīḷāya ekampi atthaṃ anekehi pariyāyehi bodheti, na pana tasmiṃ saddavohāre, tathābodhane vā mandabhāvo sammābodhanassa sādhanattā, na ca tena atthassa vitthārabhāvo ekassevatthassa desetabbassa subbijānanakāraṇattā, nāpi tabbacanena dhammadesanāhāni tassa desanāsampattibhāvato. Tasmā sātthakaṃ pariyāyavacanaṃ, na cāpi taṃ ganthagāravādianekadosakaranti daṭṭhabbaṃ. Yaṃ panetaṃ vuttaṃ ‘‘yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadañña’’nti, tampi na yuttaṃ payojanantarasambhavato. Tadeva hi avatvā tadaññassa vacanena desanākkhaṇe samāhitacittānampi sammadeva paṭiggaṇhantānaṃ taṃtaṃpadantogadhapavattinimittamārabbha tadatthādhigamo hoti, itarathā tasmiṃyeva pade punappunaṃ vutte tesaṃ tadatthānadhigatatā siyāti. Honti cettha –

‘‘Yena kenaci atthassa, bodhāya aññasaddato;

Vikkhittakamanānampi, pariyāyakathā katā.

Mandānañca amūḷhatthaṃ, atthantaranisedhayā;

Taṃtaṃnāmaniruḷhatthaṃ, pariyāyakathā katā.

Desakānaṃ sukaratthaṃ, tantiatthāvabodhane;

Dhammaniruttibodhatthaṃ, pariyāyakathā katā.

Veneyyānaṃ tattha bījavāpanatthañca attano;

Dhammadhātuyā līḷāya, pariyāyakathā katā.

Tadeva tu avatvāna, tadaññehi pabodhanaṃ;

Sammāpaṭiggaṇhantānaṃ, atthādhigamāya kata’’nti.


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另一方法 - 即使非异义之转义语说中,为以彼彼种种名施设显示彼彼义故亦应说转义语。因如是说转义语时,听者知"此义有此此名"如是多种名施设。从此有彼彼施设善巧,如于词汇论中熟习。又为法说者圣典义系著令他了知易成就故亦有转义语。因说彼故法说者以系著圣典义于自心而住令他听者了知易成就。或为显示正等觉者自法词无碍解成就,及为所化众生于彼播种故,世尊说转义语。因无彼成就者不能如是说。以彼转义语如所闻而于彼法词无碍解成就中奉事,及增长其他善行而播种福德种子。因谁见如是成就而不欲求彼,何须多说。因正等觉者完全通达法界故如于一切义无碍智行,如是于一切语言亦以多转义令知一义,此中无迟缓广大,亦无法说减损,此为佛法特性。因一切知智完全了知故,如以无碍解智如是以彼智于义、法、词无碍转起故,以佛威仪以多转义令知一义,但于彼语言或如是令知时无迟钝性因为成就正等觉故,亦非以此令义广大因为只应说一义为善知因,亦非以彼语令法说减损因为彼为说成就性。是故转义语有义,亦应见非为文繁重等诸过失因。但所说"若应说彼,即说彼,非说彼余",彼亦不应理因有其他目的。因不说彼而说彼余时,即使于说时心专注者完全领受者亦依彼彼语所含转起因缘而通达彼义,否则于彼一语一再说时,彼等应不通达彼义。此中有此等偈:
"由任何异语,为令义觉悟;
即使心散者,作转义之说。
为令钝不迷,遮止他义想;
令彼名确立,作转义之说。
为令说者易,通达圣典义;
为显法词义,作转义之说。
为所化众生,于彼播种子;
以己法界仪,作转义之说。
不说彼本身,以他令觉悟;
为令正受者,通达义而作。"


Idaṃ pana nibbeṭhanaṃ īdiseyeva, na sabbattha kātabbanti dassento ‘‘idañcā’’tiādimāha. Tattha avaṇṇeyevāti kāraṇapatirūpaṃ vatvā, avatvā vā dosapatiṭṭhāpanavasena nindāya eva. Na sabbatthāti na kevalaṃ akkosanakhuṃsanavambhanādīsu sabbattha nibbeṭhanaṃ kātabbanti attho. Tadevatthaṃ ‘‘yadi hī’’tiādinā pākaṭaṃ karoti. ‘‘Sāsaṅkanīyo hotī’’ti vuttaṃ tathānibbeṭhetabbatāya kāraṇameva ‘‘tasmā’’ti paṭiniddisati. ‘‘Oṭṭhosī’’tiādi ‘‘na sabbatthā’’ti etassa vivaraṇaṃ. Jātināmagottakammasippaābādha liṅga kilesa āpatti akkosanasaṅkhātehi dasahi akkosavatthūhi. Adhivāsanameva khanti, na diṭṭhinijjhānakkhamanādayoti adhivāsanakhanti.



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为显示此解释只于如是处,非一切处应作故说"此等"。此中"只于恶语"为说似因,或不说而以立过失方式只于诽谤。"非一切处"义为不只于骂詈呵责轻蔑等一切处应作解释。以"若实"等显明彼义。由"应疑虑"所说为如是应解释之因即以"是故"反显。"汝为唇"等为"非一切处"之开显。以种姓、名、族姓、业、工巧、病、相、烦恼、罪、骂詈等十种骂詈事。忍耐即为忍,非见忍等为忍耐忍。

6. Evaṃ avaṇṇabhūmiyā saṃvaṇṇanaṃ katvā idāni vaṇṇabhūmiyāpi saṃvaṇṇanaṃ kātumāha ‘‘eva’’ntiādi. Tattha avaṇṇabhūmiyanti avaṇṇappakāsanaṭṭhāne. Tādilakkhaṇanti ettha ‘‘pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī’’ti (mahāni. 38) niddesanayena pañcasu atthesu idha paṭhamenatthena tādī. Tatrāyaṃ niddeso –

Kathaṃ arahā iṭṭhāniṭṭhe tādī, arahā lābhepi tādī, alābhepi tādī, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi , dukkhepi tādī, ekañce bāhaṃ gandhena limpeyyuṃ, ekañce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭigho , anunayapaṭighavippahīno ugghāṭinigghāṭivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādīti (mahāni. 38).

Vacanattho pana tamiva dissatīti tādī, iṭṭhamiva aniṭṭhampi passatīti attho. Tassa lakkhaṇaṃ tādilakkhaṇaṃ, iṭṭhāniṭṭhesu samapekkhanasabhāvo. Atha vā tamiva dissate tādī, so eva sabhāvo, tadeva lakkhaṇaṃ tādilakkhaṇanti. Vaṇṇabhūmiyaṃ tādilakkhaṇaṃ dassetunti sambandho. Para-saddo aññattheti āha ‘‘ye kecī’’tiādi. Ānandanti bhusaṃ pamodanti taṃsamaṅgino sattā etenāti ānandasaddassa karaṇatthataṃ dasseti. Sobhanamano sumano, cittaṃ, sobhanaṃ vā mano yassāti sumano, taṃsamaṅgīpuggalo. Nanu ca cittavācakabhāve sati cetasikasukhassa bhāvatthatā yuttā, puggalavācakabhāve pana cittameva bhāvattho siyā, na cetasikasukhaṃ, sumanasaddassa dabbanimittaṃ pati pavattattā yathā ‘‘daṇḍittaṃ sikhitta’’ntiādīti? Saccametaṃ dabbe apekkhite, idha pana tadanapekkhitvā tena dabbena yuttaṃ mūlanimittabhūtaṃ cetasikasukhameva apekkhitvā sumanasaddo pavatto, tasmā etthāpi cetasikasukhameva bhāvattho sambhavati, tenāha ‘‘cetasikasukhassetaṃ adhivacana’’nti. Etena hi vacanena tadaññacetasikānampi cittapaṭibaddhattā, cittakiriyattā ca yathāsambhavaṃ somanassabhāvo āpajjatīti codanaṃ nāpajjateva ruḷhisaddattā tassa yathā ‘‘paṅkaja’’nti pariharati. Ubbilayatīti ubbilaṃ, bhindati purimāvatthāya visesaṃ āpajjatīti attho. Tadeva ubbilāvitaṃ paccayantarāgamādivasena. Uddhaṃ palavatīti vā ubbilāvitaṃ akārānaṃ ikāraṃ, ākārañca katvā, cittameva ‘‘cetaso’’ti vuttattā. Taddhite pana siddhe taṃ abyatirittaṃ tasmiṃ pade vacanīyassa sāmaññabhāvato, tassa vā saddassa nāmapadattā, tasmā kassāti sambandhīvisesānuyoge ‘‘cetaso’’ti vuttanti dassetuṃ ‘‘kassā’’tiādi vuttaṃ. Esa nayo īdisesu. Yāya uppannāya kāyacittaṃ vātapūritabhastā viya uddhumāyanākārappattaṃ hoti tassā gehasitāya odagyapītiyā etaṃ adhivacananti sarūpaṃ dasseti ‘‘uddhaccāvahāyā’’tiādinā. Uddhaccāvahāyāti uddhatabhāvāvahāya. Uppilāpeti cittaṃ uppilāvitaṃ karotīti ubbilāpanā, sā eva pīti, tassā. Khandhavasena dhammavisesattaṃ āha ‘‘idhāpī’’tiādinā. Avaṇṇabhūmimapekkhāya api-saddo ‘‘ayampi pārājiko’’tiādīsu (pārā. 

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6.如是作恶语地之解释后,今为作美语地之解释故说"如是"等。此中"恶语地"为恶语显示处。"如是相"此中依"以五种为如是:于可意不可意为如是,已舍为如是,已度为如是,已脱为如是,依彼说为如是"解释法于五义中,此处以第一义为如是。此中此解释:
如何阿罗汉于可意不可意为如是?阿罗汉于得亦如是,于不得亦如是,于誉亦如是,于毁亦如是,于赞亦如是,于贬亦如是,于乐亦如是,于苦亦如是,若以香涂一臂,若以斧砍一臂,于此无贪,于此无嗔,舍弃顺逆,超越昂扬沮丧,越过随顺违逆,如是阿罗汉于可意不可意为如是。
语义为如彼而见为如是,义为见不可意如可意。彼之相为如是相,于可意不可意平等观察自性。或如彼而见为如是,彼即自性,彼即相为如是相。为显美语地如是相为关联。"他"字为异义故说"任何"等。"欢喜"为极喜,具彼众生以此,显示欢喜语为作具义。善意为妙心,或为有善意者,为具彼者。岂非于心语义时心所乐为性义应理,但于补特伽罗语义时只有心为性义,非心所乐,因善意语依实义转如"持杖性火性"等?此于依实义确实,但此不依彼而依具彼之根本因心所乐而善意语转,故此中亦以心所乐为性义可能,故说"此为心所乐之异名"。以此语因其他心所亦依心而转,为心所作故随所应生乐性之责难全不生因为世俗语故如"莲花"而避。"踊跃"为裂,即破坏前位而得殊胜义。彼即踊跃由别缘来等。或上浮为踊跃,作阿为伊及阿,因说心为"心之"。但于导音成就时,彼非别于此语中所说之共性故,或彼语为名语故,故为显示于"谁之"关系殊胜寻问说"谁之"等故说。此法于如是等。显示体相为"凡彼生时令身心如充风皮袋而得肿胀行相,此为此家著欢喜之异名"以"引掉举"等。"引掉举"为引起掉举性。令心上举为上举为喜,彼。以蕴说法殊胜性以"此中亦"等。"亦"字如"此亦波罗夷"等依恶语地。

1.89, 91, 167, 171, 195, 197) viya, idha ca kiñcāpi tesaṃ bhikkhūnaṃ ubbilāvitameva natthi, atha kho āyatiṃ kulaputtānaṃ edisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapetīti. Dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vuttoti etthāpi ‘‘tesaṃ vasena sesānaṃ sampayuttadhammānaṃ karaṇaṃ paṭikkhittamevā’’ti ca aṭṭhakathāyaṃ vuttanayena sakkā viññātunti na vuttaṃ. ‘‘Pi-saddo sambhāvanattho’’tiādinā vuttanayena cettha attho yathāsambhavaṃ veditabbo.

Tumhaṃyevassa tena antarāyoti etthāpi ‘‘antarāyo’’ti idaṃ ‘‘ubbilāvitattassa akaraṇīyatākāraṇavacana’’tiādinā heṭṭhā avaṇṇapakkhe amhehi vuttanayānusārena attho daṭṭhabbo. Ettha ca ‘‘ānandino ubbilāvitā’’ti dīpitaṃ pītimeva gahetvā ‘‘tena ubbilāvitattenā’’ti vacanaṃ somanassarahitāya pītiyā abhāvato tabbacaneneva ‘‘sumanā’’ti dīpitaṃ somanassampi siddhamevāti katvā vuttaṃ. Atha vā somanassassa antarāyakaratā pākaṭā, na tathā pītiyāti evaṃ vuttanti daṭṭhabbaṃ. Kasmā panetanti yathāvuttaṃ atthaṃ avibhāgato manasi katvā codeti. Ācariyo ‘‘sacca’’nti tamatthaṃ paṭijānitvā ‘‘taṃ panā’’tiādinā vibhajjabyākaraṇavasena pariharati.

Tattha etanti ānandādīnamakaraṇīyatāvacanaṃ, nanu bhagavatā vaṇṇitanti sambandho. Buddhoti kittayantassāti ‘‘buddho’’ti vacanaṃ guṇānussaraṇavasena kathentassa sādhujanassa. Kasiṇenāti kasiṇatāya sakalabhāvena. Jambudīpassāti cetassa avayavabhāvena sambandhīvacanaṃ. Apare pana ‘‘jambudīpassāti karaṇavacanatthe sāmivacana’’ti vadanti, tesaṃ matena kasiṇajambudīpasaddānaṃ samānādhikaraṇabhāvo daṭṭhabbo, karaṇavacanañca nissakkatthe. Pageva ekadesato panāti api-saddo sambhāvane. Ādi-saddena cettha –

‘‘Mā soci udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya, apica udāyi ānando diṭṭheva dhamme parinibbāyissatī’’tiādisuttaṃ (a. ni. 3.81) –

Saṅgahitaṃ. Nti suttantare vuttaṃ pītisomanassaṃ. Nekkhammassitanti kāmato nikkhamane kusaladhamme nissitaṃ. Idhāti imasmiṃ sutte. Gehassitanti gehavāsīnaṃ samudāciṇṇato gehasaṅkhāte kāmaguṇe nissitaṃ. Kasmā tadevidhādhippetanti āha ‘‘idañhī’’tiādi. ‘‘Āyasmato channassa uppannasadisa’’nti vuttamatthaṃ pākaṭaṃ kātuṃ, samatthetuṃ vā ‘‘tenevā’’tiādi vuttaṃ. Visesaṃ nibbattetuṃ nāsakkhi bhagavati, dhamme ca pavattagehassitapematāya. Parinibbānakāleti parinibbānāsannakāle bhagavatā paññattena tajjitoti vā sambandho. Parinibbānakāleti vā bhagavato parinibbutakāle saṅghena tajjito nibbattetīti vā sambandho. Brahmadaṇḍenāti ‘‘bhikkhūhi itthannāmo neva vattabbo, na ovaditabbo, nānusāsitabbo’’ti (cūḷava. 445) katena brahmadaṇḍena. Tajjitoti saṃvejito. Tasmāti yasmā gehassitapītisomanassaṃ jhānādīnaṃ antarāyakaraṃ, tasmā. Vuttañhetaṃ bhagavatā sakkapañhasutte ‘‘somanassaṃpāhaṃ devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī’’ti (dī. ni. 

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1.89, 91, 167, 171, 195, 197.如是,此中虽彼等比丘实无踊跃,但为遮未来善男子于如是处不善生起而立法规。以二语说行蕴,以一语说受蕴,此中亦依注释所说"依彼等余相应法作业亦遮"方法可知故不说。此中义应依"亦字为尊重义"等所说方法随所应知。
"只汝等以彼为障碍"此中亦"障碍"此依"不应作踊跃性因说"等如下恶语分我等所说方法应见义。此中取"欢喜者踊跃"所显喜故说"以彼踊跃"语因无离喜之喜故以彼语即"善意"所显喜亦成就故说。或应见说如是因喜为障碍明显,不如喜。何故此者依如所说义不分别而思而问。阿阇黎以"实"承认彼义后以"但彼"等依分别解答方式而避。
此中"此"为不应作欢喜等语,岂非世尊所赞为关联。"佛"赞说为以"佛"语依忆功德方式说之善人。"整"为以整性全分。"阎浮提"为此之支分性关系语。其他则说"阎浮提为作具格义属格",依彼意应见整阎浮提语为同格,作具格为离格。"何况部分"中"亦"字为尊重。此中"等"字包含:
"优陀夷勿忧,阿难有贪而命终,以彼心净七次生天王,七次于此阎浮提作大王,又优陀夷阿难将于现法般涅槃"等经。
"彼"为别经所说喜乐。"依出离"为依离欲善法。"此"为此经。"依家"为依因家住者所习家称欲境。何故此处即所欲说为"因此"等。说"故"等为显示或成立所说"如生于具寿阐那"义。不能生殊胜因于世尊及法转依家爱。"般涅槃时"为或关联为临般涅槃时为世尊制定而呵责。或"般涅槃时"为或关联为世尊般涅槃时为僧呵责生。"梵罚"为以"诸比丘不应对如是名者说,不应教诫,不应教导"所作梵罚。"呵责"为令怖畏。"是故"为因依家喜乐为禅定等障碍故。因世尊于帝释问经说此:"帝释主我说喜有二种:应习及不应习"。

2.359).

‘‘Ayañhī’’tiādinā tadevatthaṃ kāraṇato samattheti. Rāgasahitattā hi sā antarāyakarāti. Ettha pana ‘‘idañhi rāgasañhitaṃ pītisomanassa’’nti vattabbaṃ siyā, tathāpi pītiggahaṇena somanassampi gahitameva hoti somanassarahitāya pītiyā abhāvatoti heṭṭhā vuttanayena pītiyeva gahitā. Apica sevitabbāsevitabbavibhāgassa sutte vacanato somanassassa pākaṭo antarāyakarabhāvo, na tathā pītiyāti sāyeva rāgasahitatthena visesetvā vuttā. Avaṇṇabhūmiyā saddhiṃ sambandhitvā pākaṭaṃ kātuṃ ‘‘lobho cā’’tiādi vuttaṃ. Kodhasadisovāti avaṇṇabhūmiyaṃ vuttakodhasadiso eva. ‘‘Luddho’’tiādigāthānaṃ ‘‘kuddho’’tiādigāthāsu vuttanayena attho daṭṭhabbo.

‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvitā , api nu tumhe paresaṃ subhāsitadubbhāsitaṃ ājāneyyāthāti? No hetaṃ bhante’’ti ayaṃ tatiyavāro nāma avaṇṇabhūmiyaṃ vuttanayavasena tatiyavāraṭṭhāne nīharitabbattā, so desanākāle tena vārena bodhetabbapuggalābhāvato desanāya anāgatopi tadatthasambhavato atthato āgatoyeva. Yathā taṃ vitthāravasena kathāvatthuppakaraṇanti dassetuṃ ‘‘tatiyavāro panā’’tiādi vuttaṃ, etena saṃvaṇṇanākāle tathābujjhanakasattānaṃ vasena so vāro ānetvā saṃvaṇṇetabboti dasseti. ‘‘Yatheva hī’’tiādinā tadevatthasambhavaṃ vibhāveti. Kuddho atthaṃ na jānāti yathevāti sambandho.

Paṭipajjitabbākāradassanavāreti yathāvuttaṃ tatiyavāraṃ upādāya vattabbe catutthavāre. ‘‘Tumhākaṃ satthā’’ti vacanato pabhuti yāva ‘‘imināpi kāraṇena taccha’’nti vacanaṃ, tāva yojanā. ‘‘So hi bhagavā’’tiādi tabbivaraṇaṃ. Tattha itipīti imināpi kāraṇena. Vitthāro visuddhimagge (visuddhi. 123 ādayo) ‘‘anāpatti upasampannassa bhūtaṃ ārocetī’’ti (pāci. 77) vuttepi sabhāgānameva ārocanaṃ yuttanti āha ‘‘sabhāgānaṃ bhikkhūnaṃyeva paṭijānitabba’’nti. Teyeva hi tassa atthakāmā, saddheyyavacanattañca maññanti, tato ca ‘‘sāsanassa amoghatā dīpitā hotī’’ti vuttatthasamatthanaṃ siyā. ‘‘Evañhī’’tiādi kāraṇavacanaṃ. Pāpicchatā ceva parivajjitā, kattubhūtā vā sā, hotīti sambandho. Amoghatāti niyyānikabhāvena atucchatā. Vuttanayenāti ‘‘tatra tumhehīti tasmiṃ vaṇṇe tumhehī’’tiādinā ceva ‘‘dutiyaṃ padaṃ paṭhamassa padassa, catutthañca tatiyassa vevacana’’ntiādinā ca vuttanayena.

Cūḷasīlavaṇṇanā

7.Ko anusandhīti pucchā ‘‘nanu ettakeneva yathāvuttehi avaṇṇavaṇṇehi sambandhā desanāmatthakaṃ pattā’’ti anuyogasambhavato katā. Vaṇṇena ca avaṇṇena cāti tadubhayapadena. Atthaniddeso viya hi saddaniddesopīti akkharacintakā. Atha vā tathābhāsanassa kāraṇattā, koṭṭhāsattā ca ‘‘padehī’’ti vuttaṃ. Avaṇṇena ca vaṇṇena cāti pana aguṇaguṇavasena, nindāpasaṃsāvasena ca sarūpadassanaṃ. ‘‘Nivatto amūlakatāya vissajjetabbatābhāvato’’ti (dī. ni. ṭī. 

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2.359.。
以"因此"等从因成立彼义。因具贪故彼为障碍。此中应说"因此具贪喜乐",如是以取喜亦取乐因无离乐之喜故如前说方法只取喜。又因经中说应习不应习分别,乐为障碍明显,不如喜故,只说彼以具贪义差别。为与恶语地关联显明故说"贪等"。"如嗔"为如恶语地所说嗔。"贪者"等偈应如"嗔者"等偈所说方法见义。
"诸比丘,或他说我之美,或说法之美,或说僧之美,此中若汝等有欢喜、善意、踊跃,汝等能知他之善说恶说耶?不能,世尊"此第三段依恶语地所说方法应在第三段处引出,彼于说时因无应以彼段令觉悟之人故不在说中来,但因有彼义故于义已来。为显如是依广说论事故说"但第三段"等,以此显示依解释时如是了解有情之力彼段应引来解释。以"如实"等显明彼义可能。"如嗔者不知义"为关联。
于应行方式显示段为依如所说第三段应说第四段。从"汝等导师"语直至"以此因实"语为结合。"因彼世尊"等为彼开显。此中"如是亦"为以此因。广说如清净道论。虽说"无罪告真实于具足戒者"但告同分者应理故说"只应对同分比丘承认"。因只彼等为彼利益,认为可信语,因此成立所说"显示教不空"义。"因如是"等为因说。避贪欲,或贪欲为作者,为关联。"不空"为以出离性非空。"如所说方法"为以"此中汝等为于彼美汝等"等及"第二语为第一语,第四为第三之异名"等所说方法。
小戒解释
7"何关联"为问因可有"岂非只以如是所说恶美结合说至终"责难故作。以"美及恶"即以彼二语。因如义说字说亦然为文字思惟者。或因如是说为因,为分故说"以语"。但"以恶及美"为依非德德,依贬赞显体相。"无因性故应答性无故反"。;

1.7) ācariyadhammapālattherena vuttaṃ. Taṃ vitthāretvā desanāya bodhetabbapuggalābhāvato ettakāva sā yuttarūpāti bhagavato ajjhāsayeneva adesanābhāvena nivatto, yathā taṃ vaṇṇabhūmiyaṃ tatiyavārotipi daṭṭhabbaṃ. Tathā bodhetabbapuggalasambhavena vissajjetabbatāya adhigatabhāvato anuvattatiyeva. Itipetaṃ bhūtanti ettha iti-saddo ādiattho taduparipi anuvattakattā, tena vakkhati ‘‘idha panā’’tiādi. Ettāvatā ayaṃ vaṇṇānusandhīti dassetvā duvidhesu pana tesu vaṇṇesu brahmadattassa vaṇṇānusandhīti dassento ‘‘so panā’’tiādimāha. Upari suññatāpakāsane anusandhiṃ dassessati ‘‘atthi bhikkhave’’tiādinā (dī. ni. 

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1.7.阿阇黎法护长老所说。彼因说时无应令觉悟之人广说故只如是适宜,依世尊意乐故以无说故反,如是亦应见如美语地第三段。如是因可有应令觉悟人故得应答性故即顺。"如是此实"此中如是字义为始因顺及上故,以此将说"此中但"等。显示"至此为此美关联"后,于彼二美中显示"但彼为梵授之美关联"故说"但彼"等。将以"诸比丘有"等显示上空性显示中之关联。;

1.28).

Evaṃ pucchāvissajjanāmukhena samudāyatthataṃ vatvā idāni avayavatthataṃ dasseti ‘‘tatthā’’tiādinā. Appameva parito samantato khaṇḍitattā parittaṃ nāmāti āha ‘‘appamattakanti parittassa nāma’’nti. Mattā vuccati pamāṇaṃ mīyate parimīyateti katvā. Samāsantakakārena appamattakaṃ yathā ‘‘bahuputtako’’ti, evaṃ oramattakepi. Eteneva ‘‘appā mattā appamattā, sā etassāti appamattaka’’ntiādinā kapaccayassa sātthakatampi dasseti atthato abhinnattā. Mattakasaddassa anatthakabhāvato sīlameva sīlamattakaṃ. Anatthakabhāvoti ca sakatthatā purimapadattheyeva pavattanato. Na hi saddā kevalaṃ anatthakā bhavantīti akkharacintakā. Nanu ca bhagavato pāramitānubhāvena niratthakamekakkharampi mukhavaraṃ nārohati, sakalañca pariyattisāsanaṃ pade pade catusaccappakāsananti vuttaṃ, kathaṃ tassa anatthakatā sambhavatīti? Saccaṃ, tampi padantarābhihitassa atthassa visesanavasena tadabhihitaṃ atthaṃ vadati eva, so pana attho vināpi tena padantareneva sakkā viññātunti anatthakamicceva vuttanti. Nanu avocumha ‘‘anatthakabhāvo…pe… pavattanato’’ti. Apica vineyyajjhāsayānurūpavasena bhagavato desanā pavattati, vineyyā ca anādimatisaṃsāre lokiyesuyeva saddesu paribhāvitacittā, loke ca asatipi atthantarāvabodhe vācāsiliṭṭhatādivasena saddapayogo dissati ‘‘labbhati palabbhati, khañjati nikhañjati, āgacchati paccāgacchatī’’tiādinā. Tathāparicitānañca tathāvidheneva saddapayogena atthāvagamo sukho hotīti anatthakasaddapayogo vuttoti. Evaṃ sabbattha. Hoti cettha –

‘‘Padantaravacanīya-ssatthassa visesanāya;

Bodhanāya vineyyānaṃ, tathānatthapadaṃ vade’’ti.

Atha vā sīlamattakanti ettha matta-saddo visesanivattiattho ‘‘avitakkavicāramattā dhammā (dha. sa. tikamātikā) manomattā dhātu manodhātū’’ti (dha. sa. mūlaṭī. 499) ca ādīsu viya. ‘‘Appamattakaṃ oramattaka’’nti padadvayena sāmaññato vuttoyeva hi attho ‘‘sīlamattaka’’nti padena visesato vutto, tena ca sīlaṃ eva sīlamattaṃ, tadeva sīlamattakanti nibbacanaṃ kātabbanti dassetuṃ ‘‘sīlameva sīlamattaka’’nti vuttaṃ.

Ayaṃ pana aṭṭhakathāmuttako nayo – oramattakanti ettha oranti apārabhāgo ‘‘orato bhogaṃ (mahāva. 66) oraṃ pāra’’ntiādīsu viya. Atha vā heṭṭhāattho orasaddo oraṃ āgamanāya ye paccayā, te orambhāgiyāni saṃyojanānītiādīsu viya. Sīlañhi samādhipaññāyo apekkhitvā apārabhāge, heṭṭhābhāge ca hoti, ubhayatthāpi ‘‘ore pavattaṃ mattaṃ yassā’’tiādinā viggaho. Sīlamattakanti etthāpi mattasaddo amahatthavācako ‘‘bhesajjamattā’’tiādīsu viya. Atha vā sīlepi tadekadesasseva saṅgahaṇatthaṃ amahatthavācako ettha mattasaddo vutto. Tathā hi indriyasaṃvarapaccayasannissitasīlāni idha desanaṃ anāruḷhāni. Kasmāti ce? Yasmā tāni pātimokkhasaṃvaraājīvapārisuddhisīlāni viya na sabbaputhujjanesu pākaṭānīti. Mattanti cettha visesanivattiatthe napuṃsakaliṅgaṃ. Pamāṇappakatthesu pana ‘‘matta’’nti vā ‘‘mattā’’ti vā napuṃsakitthiliṅgaṃ.


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1.28.。
如是依问答门说总义后,今显示支分义以"此中"等。因少量周遍断裂故名为小说"少量为小之名"。量说为度量,因度量故。复合末有迦声为少量如"多子",如是于下量。以此即显示"少量为少量,彼为此之少量"等迦缀有义因义无别故。量声无义故戒即戒量。无义为依前语义转故。因语非仅无义故为文字思惟者。岂非依世尊波罗蜜威力无义一字不登妙口,一切教法于语语显示四谛故说,如何可能彼无义?实尔,彼亦依差别说别语所说义说义,但彼义不用彼别语即可知故说为无义。岂非我等说"无义从前语义转"?又依所化意乐随顺世尊说转,所化于无始轮回熏习世俗语,于世间虽无别义了知依语美等见语用如"得得,跛跛,来来"等。如是熟习者以如是语用义解易故说无义语用。如是一切。此中有:
"为差别别语,所说义显示;
为令所化知,如是说无义。"
或者"只戒"此中量声义为遮别如"有寻伺量法,意量界意界"等。以"少量下量"二语总说义以"只戒"语别说,以此显示应作"戒即戒量,彼即戒量"如是语源故说"戒即戒量"。
此为注释外方法 - "下量"此中下为非彼岸分如"由此岸得,此岸彼岸"等。或下义下声下如来之缘为下分结等。因戒对定慧在非彼岸分,下分中,于二处"下转量彼"等分别。"只戒"此中亦量声为非大义如"药量"等。或于戒亦为摄彼一分故此中说量声为非大义。如是此处说不入根律仪缘依戒。若问何故?因彼等非如别解脱律仪活命遍净戒于一切凡夫显故。此中量为遮别义中性。但于量性义中"量"或"量"为中女性。


‘‘Idaṃ vuttaṃ hotī’’tiādinā saha yojanāya piṇḍatthaṃ dasseti. Yena sīlena vadeyya, etaṃ sīlamattakaṃ nāmāti sambandho. ‘‘Vaṇṇaṃ vadāmīti ussāhaṃ katvāpī’’ti idaṃ ‘‘vaṇṇaṃ vadamāno’’ti etassa vivaraṇaṃ. Etena hi ‘‘ekapuggalo bhikkhave, loke uppajjamāno uppajjatī’’tiādīsu (a. ni. 1.170) viya mānasaddassa sāmatthiyatthataṃ dasseti. ‘‘Ussāhaṃ kurumāno’’ti avatvā ‘‘katvā’’ti ca vacanaṃ tvādipaccayantapadānamiva mānantapaccayantapadānampi parakiriyāpekkhamevāti dassanatthaṃ. ‘‘Tattha siyā’’tiādinā sandhāyabhāsitamatthaṃ ajānitvā nītatthameva gahetvā suttantaravirodhitaṃ maññamānassa kassaci īdisī codanā siyāti dasseti. Tatthāti tasmiṃ ‘‘appamattakaṃ kho paneta’’ntiādivacane (dī. ni. 1.7). Kammaṭṭhānabhāvane yuñjati sīlenāti yogī, tassa.

Alaṅkaraṇaṃ vibhūsanaṃ alaṅkāro, pasādhanakiriyā. Alaṃ karoti etenevāti vā alaṅkāro, kuṇḍalādipasādhanaṃ. Maṇḍīyate maṇḍanaṃ, ūnaṭṭhānapūraṇaṃ. Maṇḍīyati etenāti vā maṇḍanaṃ, mukhacuṇṇādiūnapūraṇopakaraṇaṃ. Idha pana sadisavohārena, taddhitavasena vā sīlameva tathā vuttaṃ. Maṇḍaneti maṇḍanahetu, maṇḍanakiriyānimittaṃ gatoti attho. Atha vā maṇḍati sīlenāti maṇḍano, maṇḍanajātiko puriso. Bahumhi cetaṃ jātyāpekkhāya ekavacanaṃ. Ubbāhanatthepi hi ekavacanamicchanti keci, tadayuttameva saddasatthe anāgatattā, atthayuttiyā ca abhāvato. Kathañhi ekavacananiddiṭṭhato ubbāhanakaraṇaṃ yuttaṃ siyā ekasmiṃ yevatthe ubbāhitabbassa aññassatthassa abhāvato. Tasmā vipallāsavasena bahvatthe idaṃ ekavacanaṃ daṭṭhabbaṃ, maṇḍanasīlesūti attho. Ācariyadhammapālattherenapi hi ayamevidha vinicchayo (dī. ni. ṭī. 1.7) vutto. Aggatanti uttamabhāvaṃ.

Assaṃ bhavissāmīti ākaṅkheyyāti sambandho. Assāti bhaveyya. Paripūrakārīti cettha iti-saddo ādiattho, pakārattho vā, tena sakalampi sīlathomanasuttaṃ dasseti.

Kikīva aṇḍanti etthāpi tadatthena iti-saddena –

‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ,

Piyaṃva puttaṃ nayanaṃva ekakaṃ;

Tatheva sīlaṃ anurakkhamānā,

Supesalā hotha sadā sagāravā’’ti. (visuddhi. 1.19); –

Gāthaṃ saṅgaṇhāti. ‘‘Pupphagandho’’ti vatvā tadekadesena dassetuṃ ‘‘na candana’’ntiādi vuttaṃ. Candanaṃ tagaraṃ mallikāti hi taṃsahacaraṇato tesaṃ gandhova vutto. Pupphagandhoti ca pupphañca tadavaseso gandho cāti attho. Tagaramallikāhi vā avasiṭṭho ‘‘pupphagandho’’ti vutto. Satañca gandhoti ettha sīlameva sadisavohārena vā taddhitavasena vā gandho. Sīlanibandhano vā thutighoso vuttanayena ‘‘gandho’’ti adhippeto. Sīlañhi kittiyā nimittaṃ. Yathāha ‘‘sīlavato kalyāṇo kittisaddo abbhuggacchatī’’ti (dī. ni. 2.150; 3.316; a. ni. 

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以"此说为"等显示与结合之总义。"以何戒说,此名为只戒"为关联。"说美即作精进"为"说美"之开显。以此显示如"诸比丘一人生于世间而生"等中现在分词为有能力义。不说"作精进"而说"作"语为显示如带得等缀末语,带现在分词缀末语亦待他作业。以"此中有"等显示不知密意语义而只取导义者,某人如是认为与别经相违故有如是责难。"此中"为于"此实少量"等语。以戒修习业处故为瑜伽者,彼之。
庄严为装饰为饰,装饰作业。或以此庄严为饰,环等装饰。装扮为饰,填补不足处。或以此装扮为饰,面粉等不足补充用具。此中以类似言说,或以从属,只戒如是说。"于装扮"为因装扮,义为因装扮作业而去。或以戒装扮为装扮者,装扮性人。众中此为依类观察之单数。某些认为提升义亦用

5.213; mahāva. 785; udā. 76). Sappuriso pavāyati pakārehi gandhati tassa gandhūpagarukkhapaṭibhāgattā.

Vassikīti sumanapupphaṃ, ‘‘vassika’’ntipi pāṭho, tadatthova. Gandhā eva gandhajātā, gandhappakārā vā. Yvāyanti yadidaṃ, uttamo gandho vātīti sambandho.

Sammadaññā vimuttānanti sammā aññāya jānitvā, aggamaggena vā vimuttānaṃ. Maggaṃ na vindatīti kāraṇaṃ na labhati, na jānāti vā.

‘‘Sīle patiṭṭhāyā’’ti gāthāya paṭisandhipaññāya sapañño ātāpī vīriyavā pārihārikapaññāya nipako narasaṅkhāto bhikkhu sīle patiṭṭhāya cittaṃ tappadhānena vuttaṃ samādhiṃ bhāvayaṃ bhāvayanto bhāvanāhetu tathā paññaṃ vipassanañca imaṃ antojaṭābahijaṭāsaṅkhātaṃ jaṭaṃ vijaṭaye vijaṭeyya vijaṭituṃ samattheyyāti saṅkhepattho.

Pathaviṃ nissāyāti pathaviṃ rasaggahaṇavasena nissāya, sīlasmiṃ pana paripūraṇavasena nissāya patiṭṭhānaṃ daṭṭhabbaṃ.

Appakamahantatāya pārāpārādi viya upanidhāpaññattibhāvato aññamaññaṃ upanidhāya āhāti vissajjetuṃ ‘‘upari guṇe upanidhāyā’’ti vuttaṃ. Sīlañhīti ettha hi-saddo kāraṇattho, tenidaṃ kāraṇaṃ dasseti ‘‘yasmā sīlaṃ kiñcāpi patiṭṭhābhāvena samādhissa bahūpakāraṃ, pabhāvādiguṇavisese panassa upanidhāya kalampi bhāgaṃ na upeti, tathā samādhi ca paññāyā’’ti. Tenevāha ‘‘tasmā’’tiādi. Na pāpuṇātīti guṇasamabhāvena na sampāpuṇāti, na sametīti vuttaṃ hoti. Uparimanti samādhipaññaṃ. Upanidhāyāti upatthambhaṃ katvā. Tañhi tādisāya paññattiyā upatthambhanaṃ hoti. Heṭṭhimanti sīlasamādhidvayaṃ.


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5.213.。"善人散发"为以种种方式散发,因彼如具香树之比。
"夏生"为素馨花,亦读作"夏生",义同。香即香类,或香种类。"此等"为此,最上香吹来为关联。
"正遍解脱者"为正知已了知,或以最上道解脱者。"不得道"为不得因,或不知。
"立于戒"偈中,以结生慧为慧,精进为勤,以护持慧为明,名为人之比丘,立于戒,以彼为主所说定,修习修习因如是慧观,此内结外结称结,应解结能解结为略义。
"依地"为依取地味,但于戒应见依圆满立足。
因小大性如彼岸此岸等,因对比假立性相互比较说故为答"对上功德比较"。"因戒"此中因字为因义,以此显示因:"因戒虽以立足性多益定,但于光明等功德殊胜对比不及一分一份,如是定对慧"。故说"是故"等。"不达"为以功德平等性不到达,义为不等。"上"为定慧。"比较"为支持。因彼成为如是假立之支持。"下"为戒定二。


‘‘Katha’’ntiādi vitthāravacanaṃ. Kaṇḍambamūlikapāṭihāriyakathanañcettha yathākathañcipi sīlassa samādhimapāpuṇatāsiddhiyevidhādhippetāti pākaṭatarapāṭihāriyabhāvena, nidassananayena cāti daṭṭhabbaṃ. ‘‘Abhi…pe… titthiyamaddana’’nti idaṃ pana tassa yamakapāṭihāriyassa supākaṭabhāvadassanatthaṃ, aññehi bodhimūle ñātisamāgamādīsu ca katapāṭihāriyehi visesadassanatthañca vuttaṃ. Sambodhito hi aṭṭhamepi divase devatānaṃ ‘‘buddho vā no vā’’ti uppannakaṅkhāvidhamanatthaṃ ākāse ratanacaṅkamaṃ māpetvā caṅkamanto pāṭihāriyaṃ akāsi, tato dutiyasaṃvacchare kulanagaragato kapilavatthupure nigrodhārāme ñātīnaṃ samāgamepi tesaṃ mānamadappahānatthaṃ yamakapāṭihāriyaṃ akāsi. Tattha abhisambodhitoti abhisambujjhanakālato. Sāvatthinagaradvāreti sāvatthinagarassa dakkhiṇadvāre. Kaṇḍambarukkhamūleti kaṇḍena nāma pasenadirañño uyyānapālena ropitattā kaṇḍambanāmakassa rukkhassa mūle. Yamakapāṭihāriyakaraṇatthāya bhagavato citte uppanne ‘‘tadanucchavikaṃ ṭhānaṃ icchitabba’’nti ratanamaṇḍapādi sakkena devaraññā āṇattena vissakammunā katanti vadanti keci. Bhagavatā nimmitanti apare. Aṭṭhakathāsu pana anekāsu ‘‘sakkena devānamindena āṇāpitena vissakammadevaputtena maṇḍapo kato, caṅkamo pana bhagavatā nimmito’’ti vuttaṃ. Dibbasetacchatte devatāhi dhāriyamāneti attho viññāyati aññesamasambhavato. ‘‘Dvādasayojanāya parisāyā’’ti idaṃ catūsu disāsu paccekaṃ dvādasayojanaṃ manussaparisaṃ sandhāya vuttaṃ. Tadā kira dasasahassilokadhātuto cakkavāḷagabbhaṃ paripūretvā devabrahmānopi sannipatiṃsu. Yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho ce, so āgacchatūti codanāsadisattā vuttaṃ ‘‘attādānaparidīpana’’nti. Attādānañhi anuyogo paṭipakkhassa attassa ādānaṃ gahaṇanti katvā. Titthiyamaddananti ‘‘pāṭihāriyaṃ karissāmā’’ti kuhāyanavasena pubbe uṭṭhitānaṃ titthiyānaṃ maddanaṃ, tañca tathā kātuṃ asamatthatāsampādanameva. Tadetaṃ padadvayaṃ ‘‘yamakapāṭihāriya’’nti etena sambandhitabbaṃ. Rājagahaseṭṭhino candanaghaṭikuppattito paṭṭhāya sabbameva cettha vattabbaṃ.

Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma. 

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"如何"等为详说语。迦昙婆根本神变说此中以任何方式为显示戒不达定之成就此处所期,应见因更显神变性及示例方法。"正觉...摧外道"此为显示彼双神变极显著性,及显示与他人于菩提树下亲属集会等所作神变之差别故说。因正觉后第八日为除天人"是佛否"所生疑惑,在空中化作宝经行而经行作神变,其后第二年往亲族城迦毗罗卫城(今尼泊尔蓝毗尼附近)尼拘律园亲属集会亦为除彼等慢心作双神变。此中"从正觉"为从正觉时。"舍卫城门"为舍卫城南门。"迦昙婆树根"为因迦昙婆名波斯匿王园丁所种故名迦昙婆树之根。世尊心生作双神变时,某些说:"应求适宜处"故帝释天王命毗首羯磨作宝殿等。他说世尊所化。但诸注释中说:"帝释天主命毗首羯磨天子作殿,但经行世尊所化。"天白伞为天人所持义可知因他不能。"十二由旬众"此说于四方各十二由旬人众。据说尔时十千世界轮围腹充满天梵亦集会。因如"若有能作如是神变者来"之责难性故说"显示取己"。因取己为难,对方己之取为执取故。"摧外道"为前以诡诈起"我等将作神变"外道之摧,彼即成就不能如是作。此二语应结合"双神变"。此中应说一切从王舍城长者旃檀木块生起始。
"从上身"等为无碍解道。


1.116) āgatanayadassanaṃ, tena vuttaṃ ‘‘itiādinayappavatta’’nti, ‘‘sabbaṃ vitthāretabba’’nti ca. Tatthāyaṃ pāḷiseso –

‘‘Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato aggi, pacchimakāyato udakaṃ. Pacchimakāyato aggi, puratthimakāyato udakaṃ. Dakkhiṇaakkhito aggi, vāmaakkhito udakaṃ. Vāmaakkhito aggi, dakkhiṇaakkhito udakaṃ. Dakkhiṇakaṇṇasotato aggi, vāmakaṇṇasotato udakaṃ. Vāmakaṇṇasotato aggi, dakkhiṇakaṇṇasotato udakaṃ. Dakkhiṇanāsikāsotato aggi, vāmanāsikāsotato udakaṃ. Vāmanāsikāsotato aggi, dakkhiṇanāsikāsotato udakaṃ. Dakkhiṇaaṃsakūṭato aggi, vāmaaṃsakūṭato udakaṃ. Vāmaaṃsakūṭato aggi, dakkhiṇaaṃsakūṭato udakaṃ. Dakkhiṇahatthato aggi, vāmahatthato udakaṃ. Vāmahatthato aggi, dakkhiṇahatthato udakaṃ. Dakkhiṇapassato aggi, vāmapassato udakaṃ. Vāmapassato aggi, dakkhiṇapassato udakaṃ. Dakkhiṇapādato aggi, vāmapādato udakaṃ. Vāmapādato aggi, dakkhiṇapādato udakaṃ. Aṅgulaṅgulehi aggi, aṅgulantarikāhi udakaṃ. Aṅgulantarikāhi aggi, aṅgulaṅgulehi udakaṃ. Ekekalomato aggi, ekekalomato udakaṃ. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatī’’ti.

Aṭṭhakathāyaṃ pana ‘‘ekekalomakūpato’’ icceva (paṭi. ma. aṭṭha. 2.

我来为您直译这段巴利文：
1.116.所来方法显示,故说"如是等方法转起"及"一切应广说"。此中此为余经文：
"从下身火聚流出,从上身水流流出。从前身火,从后身水。从后身火,从前身水。从右眼火,从左眼水。从左眼火,从右眼水。从右耳孔火,从左耳孔水。从左耳孔火,从右耳孔水。从右鼻孔火,从左鼻孔水。从左鼻孔火,从右鼻孔水。从右肩峰火,从左肩峰水。从左肩峰火,从右肩峰水。从右手火,从左手水。从左手火,从右手水。从右胁火,从左胁水。从左胁火,从右胁水。从右足火,从左足水。从左足火,从右足水。从诸指火,从指间水。从指间火,从诸指水。从一一毛火,从一一毛水。从毛孔从毛孔火聚流出,从毛孔从毛孔水流流出。"
但注释中只说"从一一毛孔"。

1.116) āgataṃ.

Channaṃ vaṇṇānanti etthāpi nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānanti ayaṃ sabbopi pāḷiseso peyyālanayena, ādi-saddena ca dassito. Ettha ca channaṃ vaṇṇānaṃ ubbāhanabhūtānaṃ yamakā yamakā vaṇṇā pavattantīti pāṭhasesena sambandho, tena vakkhati ‘‘dutiyā dutiyā rasmiyo’’tiādi. Tattha hi tāsaṃ yamakaṃ yamakaṃ pavattanākārena saha āvajjanaparikammādhiṭṭhānānaṃ visuṃ pavatti dassitā. Keci pana ‘‘channaṃ vaṇṇāna’’nti etassa ‘‘aggikkhandho udakadhārā’’ti purimehi padehi sambandhaṃ vadanti, tadayuttameva aggikkhandhaudakadhārānaṃ atthāya tejokasiṇavāyokasiṇānaṃ samāpajjanassa vakkhamānattā. Channaṃ vaṇṇānaṃ chabbaṇṇā pavattantīti kattuvasena vā sambandho yathā ‘‘ekassa cepi bhikkhuno na paṭibhāseyya taṃ bhikkhuniṃ apasādetu’’nti (pāci. 558). Kattukammesu hi bahulā sāmivacanaṃ ākhyātapayogepi icchanti neruttikā.

Evaṃ pāḷinayena yamakapāṭihāriyaṃ dassetvā idāni taṃ aṭṭhakathānayena vivaranto paccāsattinayena ‘‘channaṃ vaṇṇāna’’nti padameva paṭhamaṃ vivarituṃ ‘‘tassā’’tiādimāha. Tattha tassāti bhagavato. ‘‘Suvaṇṇavaṇṇā rasmiyo’’ti idaṃ tāsaṃ pītābhānaṃ yebhuyyatāya vuttaṃ, chabbaṇṇāhi rasmīhi alaṅkaraṇakālo viyāti attho. Tāpi hi cakkavāḷagabbhato uggantvā brahmalokamāhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ. Dutiyā dutiyā rasmiyoti purimapurimato pacchā pacchā nikkhantā rasmiyo. Kasmā sadisākāravasena ‘‘viyā’’ti vacanaṃ vuttanti āha ‘‘dvinnañcā’’tiādi. Dvinnañca cittānaṃ ekakkhaṇe pavatti nāma natthi, yehi tā evaṃ siyuṃ, tathāpi iminā kāraṇadvayena evameva khāyantīti adhippāyo. Bhavaṅgaparivāsassāti bhavaṅgavasena parivasanassa, bhavaṅgasaṅkhātassa parivasanassa vā, bhavaṅgapatanassāti vuttaṃ hoti. Āciṇṇavasitāyāti āvajjanasamāpajjanādīhi pañcahākārehi samāciṇṇaparicayatāya. Nanu ca ekassāpi cittassa pavattiyā dve kisso rasmiyopi sambhaveyyunti anuyogamapaneti ‘‘tassā tassā pana rasmiyā’’tiādinā. Cittavāranānattā āvajjanaparikammacittāni, kasiṇanānattā adhiṭṭhānacittavārānipi visuṃ visuṃyeva pavattanti. Āvajjanāvasāne tikkhattuṃ pavattajavanāni parikammanāmeneva idha vuttāni.


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1.116.所来。
"六色"此中青黄赤白茜光明,此一切余以省略法,以等字显示。此中六色升起为双双色转起为余结合,故将说"第二第二光"等。因此中显示彼等双双转起行相与寻求遍作决意各别转起。某些说"六色"此与前"火聚水流"诸句结合,彼不适当因将说为火聚水流故入遍风遍。或以作者义结合"六色六色转起",如"若对一比丘不现彼比丘尼应呵责"。因于能作所作中多欲有主格于动词使用诸语法师。
如是依经文方法显示双神变,今依注释方法开显,依邻近方法首先开显"六色"句故说"彼"等。此中"彼"为世尊。"金色光"此说因彼等多为黄色,如以六色光庄严时义。因彼等亦从轮围腹升起达梵界返回取轮围口缘。一轮围腹如曲椽菩提室成一光。"第二第二光"为从前前后后所出光。何故说相似行相"如"语说"二心"等。二心一刹那转起实无,由彼如是应有,但由此二因如是显现为意趣。"有分住"为依有分住,或名有分住,说为有分堕。"熟练自在"为以寻求入定等五相熟练修习。岂不由一心转起亦应生二光耶除质难以"彼彼光"等。由心次第差别寻求遍作心,由遍差别决意心次第亦各各转起。寻求终时三转速行此处唯以遍作名说。


Kathanti āha ‘‘nīlarasmiatthāya hī’’tiādi. ‘‘Mañjiṭṭharasmiatthāya lohitakasiṇaṃ, pabhassararasmiatthāya pītakasiṇa’’nti idaṃ lohitapītarasmīnaṃ kāraṇeyeva vutte siddhanti na vuttaṃ. Tāsameva hi mañjiṭṭhapabhassararasmiyo visesapabhedabhūtāti. ‘‘Aggikkhandhatthāyā’’tiādinā ‘‘uparimakāyato’’tiādīnaṃ vivaraṇaṃ. Aggikkhandhaudakakkhandhāpi aññamaññaasammissā yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patiṃsu, taṃ divasaṃ pana satthā yo yo yasmiṃ yasmiṃ dhamme ca pāṭihāriye ca pasanno, tassa tassa ajjhāsayavasena taṃ taṃ dhammañca kathesi, pāṭihāriyañca dassesi, evaṃ dhamme bhāsiyamāne, pāṭihāriye ca kariyamāne mahājano dhammābhisamayo ahosi. Tasmiñca samāgame attano manaṃ gahetvā pañhaṃ pucchituṃ samatthaṃ adisvā nimmitaṃ buddhaṃ māpesi, tena pucchitaṃ pañhaṃ satthā vissajjesi. Satthārā pucchitaṃ pañhaṃ so vissajjesi, satthu caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, tassa caṅkamanakāle satthā ṭhānādīsu aññataraṃ kappesīti etamatthaṃ dassetuṃ ‘‘satthā caṅkamatī’’tiādi vuttaṃ. ‘‘Sabbaṃ vitthāretabba’’nti etena ‘‘satthā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappetī’’tiādinā (paṭi. ma. 1.116) catūsu iriyāpathesu ekekamūlakā satthupakkhe cattāro , nimmitapakkhe cattāroti sabbe aṭṭha vārā vitthāretvā vattabbāti dasseti. Yasmā sīlaṃ samādhissa patiṭṭhāmattameva hutvā nivattati, samādhiyeva tattha patiṭṭhāya yathāvuttaṃ sabbaṃ pāṭihāriyakiccaṃ pavatteti, tasmā tadetaṃ samādhikiccamevāti vuttaṃ ‘‘ettha ekampī’’tiādi.

‘‘Yaṃ panā’’tiādinā samādhissa paññamapāpuṇatā vibhāvitā, yaṃ pana paṭivijjhi, idaṃ paṭivijjhanaṃ paññākiccanti attho. Taṃ anukkamato dasseti ‘‘bhagavā’’tiādinā. ‘‘Kappasatasahassādhikāni cattāri asaṅkhyeyyānī’’ti idaṃ dīpaṅkarapādamūle katapaṭhamābhinīhārato paṭṭhāya vuttaṃ, tato pubbepi yattakena tasmiṃ bhave icchanto sāvakabodhiṃ pattuṃ sakkuṇeyya, tattakaṃ puññasambhāraṃ samupacinīti veditabbaṃ. Tatoyeva hi ‘‘manussattaṃ liṅgasampatti, hetu satthāradassana’’ntiādinā (bu. vaṃ. 59) vuttesu aṭṭhadhammesu hetusampannatā ahosi. Keci pana manopaṇidhānavacīpaṇidhānavasena anekadhā asaṅkhyeyyaparicchedaṃ katvā pubbasambhāraṃ vadanti, tadayuttameva saṅgahāruḷhāsu aṭṭhakathāsu tathā avuttattā. Tāsu hi yathāvuttanayena paṭhamābhinīhārato pubbe hetusampannatāyeva dassitā. Ekūnatiṃsavassakāle nikkhamma pabbajitvāti sambandho. Cakkaratanārahapuññavantatāya bodhisatto cakkavattisirisampannoti tassa nivāsabhavanaṃ ‘‘cakkavattisirinivāsabhūta’’nti vuttaṃ. Bhavanāti rammasurammasubhasaṅkhātā niketanā. Padhānayoganti dukkaracariyāya uttamavīriyānuyogaṃ.

Uruvelāyaṃ kira senānigame kuṭumbikassa dhītā sujātā nāma dārikā vayappattā nerañjarāya tīre nigrodhamūle patthanamakāsi ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, khīrapāyāsena balikammaṃ karissāmī’’ti, (ma. ni. aṭṭha. 2.284; jā. aṭṭha. 

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如何说"为青光故"等。"为茜光故赤遍,为光明光故黄遍"此因说赤黄光因即成就故不说。因彼等茜光明光为特殊差别故。以"为火聚故"等为"从上身"等之开显。火聚水聚亦互不混升至梵界落于轮围口缘,但彼日导师随诸人于诸法及神变信乐,依彼等意乐说彼彼法,现彼彼神变,如是法被说,神变被作时大众有法现观。彼集会中不见能取自意问问者而化作佛,彼所问问导师答。导师所问问彼答,导师经行时所化作住等其一,彼经行时导师作住等其一,为显此义说"导师经行"等。"一切应广说"以此显示"导师住,所化经行或坐或卧"等,于四威仪依一一为首导师分四,所化分四,如是一切八次应广说。因戒仅为定之立足而止,定即依此起如说一切神变事,故此唯定事说"此中一"等。
以"但彼"等显示定不到慧,但所通达,此通达为慧事义。次第显示彼以"世尊"等。"四阿僧祇十万劫"此说从灯光佛足下初发愿始,应知从其前亦积集若干福资粮以此生欲证声闻菩提即能。因此即"人身相具足,因缘见导师"等所说八法中有因具足。某些说依意立愿语立愿多种作无数限定说前资粮,彼不适当因入集之诸注释不如是说。因彼等中如说方法只显示从初发愿前有因具足。二十九岁出家为关联。因轮宝应得福德性菩萨具转轮王富贵故其住所说"具转轮王富贵住所"。"住所"为称为可爱极可爱善之住处。"修习"为以难行最上精进相应。
优楼频螺(今印度佛陀伽耶附近)实有军将村主妇女名善生之女至年时于尼连禅河(今印度法尔古河)岸尼拘律根下作愿:"若我至同姓家得初胎子,我将以乳粥作供养"。;

1.avidūre nidānakathā) tassā sā patthanā samijjhi. Sā satta dhenuyo laṭṭhivane khādāpetvā tāsampi dhītaro gāviyo laddhā tatheva khādāpetvā puna tāsampi dhītaro tathevāti sattaputtinattipanattiparamparāgatāhi dhenūhi khīraṃ gahetvā khīrapāyāsaṃ pacitumārabhi. Tasmiṃ khaṇe mahābrahmā tiyojanikaṃ setacchattaṃ upari dhāresi, sakko devarājā aggiṃ ujjālesi, sakalaloke vijjamānarasaṃ devatā pakkhipiṃsu, pāyāsaṃ dakkhiṇāvaṭṭaṃ hutvā pacati, taṃ sā suvaṇṇapātiyā satasahassagghanikāya saheva bodhisattassa datvā pakkāmi. Atha bodhisatto taṃ gahetvā nerañjarāya tīre suppatiṭṭhite nāma titthe ekatālaṭṭhippamāṇe ekūnapaññāsapiṇḍe karonto paribhuñji, taṃ sandhāya vuttaṃ ‘‘visākhāpuṇṇamāyaṃ uruvelagāme sujātāya dvinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā’’ti. Tattha sujātāyāti āyasmato yasattherassa mātubhūtāya pacchā saraṇagamanaṭṭhāne etadaggappattāya sujātāya nāma seṭṭhibhariyāya. Aṅgamaṅgānusārino rasassa sāro upatthambhabalakaro bhūtanissito eko viseso ojā nāma, sā divi bhavā pakkhittā etthāti pakkhittadibbojo, taṃ. Pātabbo ca so asitabbo cāti pāyāso, rasaṃ katvā pivituṃ, ālopaṃ katvā ca bhuñjituṃ yutto bhojanaviseso, madhunā sitto pāyāso madhupāyāso, taṃ.

Tato nerañjarāya tīre mahāsālavane nānāsamāpattīhi divāvihārassa katattā ‘‘sāyanhasamaye’’tiādi vuttaṃ. Vitthāro tattha tattha gahetabbo. Dakkhiṇuttarenāti divāvihārato bodhiyā pavisanamaggaṃ sandhāyāha, ujukaṃ dakkhiṇuttaragatena devatāhi alaṅkatena maggenāti attho . Evampi vadanti ‘‘dakkhiṇuttarenāti dakkhiṇapacchimuttarena ādiavasānagahaṇena majjhimassāpi gahitattā, tathā luttapayogassa ca dassanato. Evañhi sati ‘dakkhiṇapacchimuttaradisābhāgena bodhimaṇḍaṃ pavisitvā tiṭṭhatī’ti (jā. aṭṭha. 

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1.不远因缘故事)彼女彼愿成就。彼女使七牛于竹林食,得彼等之女牛亦如是使食,又彼等之女亦如是,以如是七代子孙相续牛取牛乳始煮乳粥。彼时大梵天上持三由旬白伞,帝释天王燃火,一切世间现有味天神投入,粥右旋而煮,彼女以价值十万金钵同与菩萨而去。尔时菩萨取彼于尼连禅河岸名善立渡处一棕榈树量作四十九团食用,关于此说"于毗舍佉满月(今印度四五月间)优楼频螺村善生投入天食蜜粥食用"。此中"善生"为具寿耶输长老之母后于皈依处得最上位名善生长者妻。肢分随行味之精支持力作依止一种差别名滋,彼生天投入此为投入天滋,彼。可饮可食为粥,作味饮用及作团食用适当之食差别,以蜜浇粥为蜜粥,彼。
从此于尼连禅河岸大沙罗林以种种定作昼住故说"傍晚时"等。广说应于彼彼取。"南北"为从昼住入菩提道说,义为直南北行天神庄严道。如是说:"南北为南西北因取始终而中亦被取,如是示略用。因如是于南西北方分入菩提坛而住"。;

1.avidūrenidānakathā) jātakanidāne vuttavacanena sametī’’ti. Dakkhiṇadisato gantabbo uttaradisābhāgo dakkhiṇuttaro, tena pavisitvāti apare. Keci pana ‘‘uttarasaddo cettha maggavācako. Yadi hi disāvācako bhaveyya, ‘dakkhiṇuttarāyā’ti vadeyyā’’ti, taṃ na ‘‘uttarena nadī sīdā, gambhīrā duratikkamā’’tiādinā disāvācakassāpi enayogassa dassanato, uttarasaddassa ca maggavācakassa anāgatattā. Apica disābhāgaṃ sandhāya evaṃ vuttaṃ. Disābhāgopi hi disā evāti. Atha antarāmagge sotthiyena nāma tiṇahārakabrāhmaṇena dinnā aṭṭha kusatiṇamuṭṭhiyo gahetvā asitañcanagirisaṅkāsaṃ sabbabodhisattānamassāsajananaṭṭhāne samāviruḷhaṃ bodhiyā maṇḍanabhūtaṃ bodhimaṇḍamupagantvā tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇadisābhāge aṭṭhāsi, so pana padeso paduminipatte udakabindu viya pakampittha, tato pacchimadisābhāgaṃ, uttaradisābhāgañca gantvā tiṭṭhantepi mahāpurise tatheva te akampiṃsu, tato ‘‘nāyaṃ sabbopi padeso mama guṇaṃ sandhāretuṃ samattho’’ti puratthimadisābhāgamagamāsi, tattha pallaṅkappamāṇaṃ niccalamahosi, tasseva ca nippariyāyena bodhimaṇḍasamaññā, mahāpuriso ‘‘idaṃ kilesaviddhaṃsanaṭṭhāna’’nti sanniṭṭhānaṃ katvā pubbuttaradisābhāge ṭhito tattha akampanappadese tāni tiṇāni agge gahetvā sañcālesi, tāvadeva cuddasahattho pallaṅko ahosi, tānipi tiṇāni vicittākārena tūlikāya lekhā gahitāni viya ahesuṃ. So tattha tisandhipallaṅkaṃ ābhujitvā caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ pubbaṅgamaṃ katvā caturaṅgikaṃ vīriyaṃ adhiṭṭhahitvā nisīdi, tamatthaṃ saṅkhipitvā dassento ‘‘bodhimaṇḍaṃ pavisitvā’’tiādimāha.

Tattha bodhi vuccati arahattamaggañāṇaṃ, sabbaññutaññāṇañca, sā maṇḍati thāmagatatāya pasīdati etthāti bodhimaṇḍo, nippariyāyena yathāvuttappadeso, pariyāyena pana idha dumarājā. Tathā hi ācariyānandattherena vuttaṃ ‘‘bodhimaṇḍasaddopaṭhamābhisambuddhaṭṭhāne eva daṭṭhabbo, na yattha katthaci bodhirukkhassa patiṭṭhitaṭṭhāne’’ti, taṃ.

Māravijayasabbaññutaññāṇapaṭilābhādīhi bhagavantaṃ assāsetīti assattho. Āpubbañhi sāsasaddaṃ anusiṭṭhitosanesu icchanti, yaṃ tu loke ‘‘caladalo, kuñjarāsano’’ tipi vadanti. Accuggatabhāvena, ajeyyabhūmisīsagatabhāvena, sakalasabbaññuguṇapaṭilābhaṭṭhānaviruḷhabhāvena ca dumānaṃ rājāti dumarājā, assattho ca so dumarājā cāti assatthadumarājā taṃ. Dvinnaṃ ūrujāṇusandhīnaṃ, ūrumūlakaṭisandhissa ca vasena tayo sandhayo, saṇṭhānavasena vā tayo koṇā yassāti tisandhi, sveva pallaṅko ūrubaddhāsanaṃ parisamantato aṅkanaṃ āsananti atthena ra-kārassa la-kāraṃ, dvibhāvañca katvā, tīhi vā sandhīhi lakkhito pallaṅko tisandhipallaṅko, taṃ. Ābhujitvāti ābandhitvā, ubho pāde samañchite katvāti vuttaṃ hoti. Vitthāro sāmaññaphalasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 

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1.不远因缘故事)与本生因缘所说语相合。"从南方可行北方分为南北,由彼入"其他人说。某些说:"此中北字为道义。若为方位义,应说'由南北'",彼不[适当]因如"以北河悉陀,深难度"等亦见方位义用业格,及北字为道义未来。复次依方分如是说。因方分亦即方位。尔时中道有名吉祥割草婆罗门所施八把吉祥草把取,至如黑山般一切菩萨生安慰处平等生起为菩提庄严之菩提坛,三次右绕于南方分住,彼处如莲叶水滴震动,从此至西方分、北方分,大士住时亦如是彼等震动,从此"此一切处不能持我功德"至东方分,彼处如结跏趺量不动,彼即无差别菩提坛名,大士"此为断烦恼处"作决定从东北方分住,于彼不动处取彼等草端摇动,即成十四肘结跏趺座,彼等草如以美画笔取纹样。彼于彼处结三节跏趺,以慈业处为首具四支,立四支精进而坐,摄此义显示说"入菩提坛"等。
此中菩提说阿罗汉道智及一切智,彼以得坚固性于此净信为菩提坛,无差别为如说处,差别则此为树王。如是尊者阿难长老说:"菩提坛语应见于初正觉处,不于任何菩提树立处",彼。
以胜魔证一切智等安慰世尊为阿说他。因从前[字根]使指导慰安义,但世间说"动叶象座"。以极高性,不可胜地最上性,及一切智德证得处生起性为树王为树王,阿说他及彼树王为阿说他树王彼。二膝股节及股根腰节故三节,或以相状故三角者为三节,彼即结跏趺座周遍围结以义作罗字为拉字及作二,或以三节表彰结跏趺为三节结跏趺,彼。"结"为系,说为作二足齐等。广说于沙门果注释中。;<.Assistant>

1.216) āgamissati. Attā, mitto, majjhatto, verīti catūsupi samappavattanavasena caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ. ‘‘Caturaṅgasamannāgata’’nti idaṃ pana ‘‘vīriyādhiṭṭhāna’’nti etenāpi yojetabbaṃ. Tampi hi –

Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, upasussatu sarīre maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti (ma. ni. 2.184; saṃ. ni. 1.266; a. ni. 3.51; a. ni. 8.13; mahāni. 17, 196) –

Vuttanayena caturaṅgasamannāgatameva.

Cuddasa hatthā vitthatappamāṇabhāvena yassāti cuddasahattho. Parisamantato aṅkīyate lakkhīyate paricchedavasenāti pallaṅko ra-kārassa la-kāraṃ, tassa ca dvittaṃ katvā. Apica ‘‘idaṃ kilesaviddhaṃsanaṭṭhāna’’nti aṭṭhakathāsu vacanato pallaṃ kilesaviddhaṃsanaṃ karoti etthāti pallaṅko niggahitāgamavasena, aluttasamāsavasena vā, cuddasahattho ca so pallaṅko ca, sveva uttamaṭṭhena patthanīyaṭṭhena ca varoti cuddasahatthapallaṅkavaro, tattha gato pavatto nisinno tathā. Cuddasahatthatā cettha vitthāravasena gahetabbā. Tāniyeva hi tiṇāni aparimitapuññānubhāvato cuddasahatthavitthatapallaṅkabhāvena pavattāni, na ca tāni aṭṭhamuṭṭhippamāṇāni cuddasahatthaaccuggatāni sambhavanti . Tatoyeva ca idha ‘‘tiṇasantharaṃ santharitvā’’ti vuttaṃ, dhammapadaṭṭhakathādīsu ca ‘‘tiṇāni santharitvā…pe… puratthimābhimukho nisīditvā’’ti (dha. sa. aṭṭha. 1.sāriputtheravaṇṇanā; dha. sa. aṭṭha. 1.nidānakathā). Aññattha ca ‘‘tiṇāsane cuddasahatthasammate’’ti. Keci pana ‘‘accuggatabhāveneva cuddasahattho’’ti yathā tathā parikappanāvasena vadanti, taṃ na gahetabbaṃ yathāvuttena kāraṇena, sādhakena ca viruddhattā. Kāmañca manorathapūraṇiyā caturaṅguttaravaṇṇanāya ‘‘tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnakālato’’ti (a. ni. aṭṭha. 2.4.33) pāṭho dissati, tathāpi tattha ubbedhasaddo vitthāravācakoti veditabbo, yathā ‘‘tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā’’ti (jā. 1.3.40) mahāpanādajātake. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ ‘‘tiriyaṃ soḷasubbedhoti vitthārato soḷasakaṇḍapātavitthāro ahosī’’ti (jātaka aṭṭha. 2-302 piṭṭhe). Aññathā hi ākāseyeva ukkhipitvā tiṇasantharaṇaṃ kataṃ, na acalapadeseti attho āpajjeyya santharaṇakiriyādhārabhāvato tassa, so cattho anadhippeto aññattha anāgatattāti.

Rajatakkhandhaṃ piṭṭhito katvā viyāti sambandho. Atthanti pacchimapabbataṃ. Mārabalanti māraṃ, mārabalañca, mārassa vā sāmatthiyaṃ. Pubbenivāsanti pubbe nivutthakkhandhaṃ. Dibbacakkhunti dibbacakkhuñāṇaṃ. ‘‘Kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 

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1.216)将来。自己、友、中立、敌四者平等转起故具四支慈业处。"具四支"此亦应与"立精进"结合。因彼亦：
"任皮筋骨且留存,于身干枯肉与血,凡以人力人精进人勇猛可得,不得彼不止息精进"
如说方法即具四支。
以十四肘广量故为十四肘。周遍作记号以界限故为结跏趺作罗字为拉字及作二。又因注释中说"此为断烦恼处"故于此作断烦恼为结跏趺以增鼻音,或不略合成,十四肘及彼结跏趺,彼以最上性所愿性为妙为十四肘结跏趺妙,于彼行转坐如是。此中十四肘应依广量取。因彼等草以无量福威力转起为十四肘广结跏趺,而彼等八把量不成十四肘高。因此即此说"敷草敷",于法句注等中亦"敷草...面向东坐"。其他亦"于十四肘认可草座"。某些但依高性说"以高性为十四肘",如是依臆测说,彼不应取因与如说因及证成相违。虽于满足意愿增支四注"三次右绕菩提已上菩提坛于十四肘高处敷草敷立四支精进而坐时"有此读法,但应知彼中高字为广义,如大巴那陀本生"横十六高,上说千倍"。如是彼注说"横十六高为广十六茎落广"。因否则义成于空中举敷草作,非不动处因敷作所依彼,彼义非所欲因其他处未来故。
如从后置银聚为关联。"西"为西山。"魔军"为魔及魔军,或魔之能力。"宿住"为前所住蕴。"天眼"为天眼智。以"此世间实苦"等。;

2.4) jarāmaraṇamukhena paccayākāre ñāṇaṃ otāretvā. Ānāpānacatutthajjhānanti etthāpi ‘‘sabbabuddhānaṃ āciṇṇa’’nti vibhattivipariṇāmaṃ katvā yojetabbaṃ. Tampi hi buddhānamāciṇṇamevāti vadanti. Pādakaṃ katvāti kāraṇaṃ, patiṭṭhānaṃ vā katvā. ‘‘Vipassanaṃ vaḍḍhetvāti chattiṃsakoṭisatasahassamukhena āsavakkhayañāṇasaṅkhātamahāvajirañāṇagabbhaṃ gaṇhāpanavasena vipassanaṃ bhāvetvā. Sabbaññutaññāṇādhigamāya anupadadhammavipassanāvasena anekākāravokāre saṅkhāre sammasato chattiṃsakoṭisatasahassamukhena pavattaṃ vipassanāñāṇampi hi ‘‘mahāvajirañāṇa’’nti vuccati, catuvīsatikoṭisatasahassasaṅkhyāya devasikaṃ vaḷañjanakasamāpattīnaṃ purecarānucarañāṇampi. Idha pana maggañāṇameva, visesato ca aggamaggañāṇaṃ, tasmā tasseva vipassanāgabbhabhāvo veditabboti. Sabbabuddhaguṇeti sabbaññutādiniravasesabuddhaguṇe. Tassā pādakaṃ katvā samādhi nivattoti vuttaṃ ‘‘idamassa paññākicca’’nti. Assāti bhagavato.

‘‘Tattha yathā hatthe’’tiādinā upamāya pākaṭīkaraṇaṃ. Hattheti hatthapasate, karapuṭe vā. Pātiyanti sarāvake. Ghaṭeti udakaharaṇaghaṭe. Dvattiṃsadoṇagaṇhanappamāṇaṃ kuṇḍaṃ kolambo. Tato mahatarā cāṭi. Tatopi mahatī mahākumbhī. Soṇḍī kusobbho. Nadībhāgo kandaro. Cakkavāḷapādesu samuddo cakkavāḷamahāsamuddo.Sinerupādake mahāsamuddeti sīdantarasamuddaṃ sandhāyāha. ‘‘Pātiya’’ntiādināpi tadevatthaṃ pakārantarena vibhāveti. Parittaṃ hoti yathāti sambandho. Yassā pāḷiyā atthavibhāvanatthāya yā saṃvaṇṇanā vuttā, tadeva tassā guṇabhāvena dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ. Evaṃ sabbattha.

‘‘Duve puthujjanā’’tiādi puthujjanesu labbhamānavibhāgadassanatthameva vuttaṃ, na pana mūlapariyāyasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 1.2) viya puthujjanavisesaniddhāraṇatthaṃ niravasesaputhujjanasseva idha adhippetattā. Sabbopi hi puthujjano bhagavato upariguṇe vibhāvetuṃ na sakkoti, tiṭṭhatu tāva puthujjano, ariyasāvakapaccekabuddhānampi avisayā eva buddhaguṇā. Tathā hi vakkhati ‘‘sotāpanno’’tiādi (dī. ni. aṭṭha. 

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2.4.以老死门于缘起入智。"入出息第四禅"此中亦作语尾转变结合"一切诸佛所行"。因彼等亦说唯诸佛所行。"作基"为作因或立足。"增长观"为以三百六十亿门摄取称为漏尽智大金刚智胎方式修观。以一切智证得依逐一法观方式于多种行蕴省察时以三百六十亿门转起观智亦说"大金刚智",二百四十亿数每日所用定前后智亦。但此中唯道智,特别为最上道智,故应知唯彼为观胎。"一切佛德"为一切智等无余佛德。因彼基作定止息说"此为彼慧事"。"彼"为世尊。
以"此中如手"等以譬明显。"手"为手掌或合掌。"钵"为碗。"瓮"为取水瓮。三十二斗容量器为克伦布。彼大为大缸。彼大为大瓶。索迪为水池。河分为深谷。于轮围足海为轮围大海。于须弥山足大海说依沉间海。以"钵"等亦以其他方式显示彼义。"小如"为关联。为显明何经文义而说何注释,为显示彼即彼之功德说"故说"等。如是一切处。
"二凡夫"等唯为显示凡夫中所得差别而说,非如根本经注等为抉择凡夫差别因此中意唯无余凡夫。因一切凡夫不能显明世尊上德,且止凡夫,佛德亦非声闻行者辟支佛境界。如是将说"预流"等。

1.7). Gottasambandhatāya ādiccassa sūriyadevaputtassa bandhūti ādiccabandhu, tena vuttaṃ niddese –

‘‘Ādicco vuccati sūriyo. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu, tasmā buddho ādiccabandhū’’ti (mahāni. 150; cūḷani. 99).

Saddavidū pana ‘‘buddhassādiccabandhunā’’ti pāṭhamicchanti. Ādiccassa bandhunā gottena samāno gottasaṅkhāto bandhu yassa, buddho ca so ādiccabandhu cāti katvā. Yasmā pana khandhakathādikosallenāpi upakkilesānupakkilesānaṃ jānanahetubhūtaṃ bāhusaccaṃ hoti, yathāha –

‘‘Kittāvatā nu kho bhante bahussuto hotīti? Yato kho bhikkhu khandhakusalo hoti. Dhātu…pe… āyatana…pe… paṭiccasamuppādakusalo hoti, ettāvatā kho bhikkhu bahussuto hotī’’ti.

Tasmā ‘‘yassa khandhadhātuāyatanādīsū’’tiādi vuttaṃ. Ādi-saddena cettha yāva paṭiccasamuppādā saṅgaṇhāti. Tattha vācuggatakaraṇaṃ uggaho. Atthassa paripucchanaṃ paripucchā. Aṭṭhakathāvasena atthassa sotadvārapaṭibaddhatākaraṇaṃ savanaṃ. Byañjanatthānaṃ sunikkhepasunayanena dhammassa pariharaṇaṃ dhāraṇaṃ. Evaṃ sutadhātaparicitānaṃ vitakkanaṃ manasānupekkhanaṃ paccavekkhaṇaṃ.

Evaṃ pabhedaṃ dassetvā vacanatthampi dasseti ‘‘duvidho’’tiādinā. Puthūnanti anekavidhānaṃ kilesādīnaṃ. Puthujjanantogadhattāti bahūnaṃ janānaṃ abbhantare samavarodhabhāvato puthujjanoti sambandho. Puthucāyaṃ janoti puthu eva visuṃyeva ayaṃ saṅkhyaṃ gato. Itīti tasmā puthujjanoti sambandho. Evaṃ gāthābandhena saṅkhepato dassitamatthaṃ ‘‘so hī’’tiādinā vivarati. ‘‘Nānappakārāna’’nti iminā puthu-saddo idha bahvatthoti dasseti.

Ādi-saddena saṅgahitamatthaṃ, tadatthassa ca sādhakaṃ ambasecanagarusinānanayena niddesapāḷiyā dassento ‘‘yathāhā’’tiādimāha. Avihatā sakkāyadiṭṭhiyo, puthu bahukā tā etesanti puthuavihatasakkāyadiṭṭhikā, etena avihatattā puthu sakkāyadiṭṭhiyo janenti, puthūhi vā sakkāyadiṭṭhīhi janitāti atthaṃ dasseti. Avihatatthameva vā janasaddo vadati, tasmā puthu sakkāyadiṭṭhiyo janenti na vihananti, janā vā avihatā puthu sakkāyadiṭṭhiyo etesanti atthaṃ dassetītipi vaṭṭati, visesanaparanipātanañcettha daṭṭhabbaṃ yathā ‘‘agyāhito’’ti. ‘‘Puthu satthārānaṃ mukhullokikā’’ti etena puthu bahavo janā satthāro etesanti nibbacanaṃ dassitaṃ. Puthu sabbagatīhi avuṭṭhitāti ettha pana kammakilesehi janetabbā, jāyanti vā sattā etthāti janā, gatiyo, puthu sabbā eva janā gatiyo etesanti vacanattho. ‘‘Puthu nānābhisaṅkhāreabhisaṅkharontī’’ti etena ca jāyanti etehi sattāti janā, puññābhisaṅkhārādayo, puthu nānāvidhā janā saṅkhārā etesaṃ vijjanti, puthu vā nānābhisaṅkhāre janenti abhisaṅkharontīti atthamāha. Tato paraṃ pana ‘‘puthu nānāoghehi vuyhantī’’tiādiatthattayaṃ janenti etehi sattāti janā, kāmoghādayo, rāgasantāpādayo, rāgapariḷāhādayo ca, sabbepi vā kilesapariḷāhā. Puthu nānappakārā te etesaṃ vijjanti, tehi vā janenti vuyhanti, santāpenti, pariḍahanti cāti nibbacanaṃ dassetuṃ vuttaṃ. ‘‘Rattā giddhā’’tiādi pariyāyavacanaṃ.


我来为您直译这段巴利文：
1.7.以姓氏关系为日天子亲属为日亲,故义释中说：
"日说为太阳。太阳乔答摩姓,世尊亦乔答摩姓,世尊为太阳姓亲族姓亲属,故佛为日亲。"
但语言学家欲读"佛日亲",作同于日亲姓称为姓亲属者,佛及彼日亲。因蕴论等善巧亦成为知随烦恼非随烦恼因的多闻,如说：
"大德以何为多闻?比丘若善蕴、界、处、缘起,如是比丘为多闻。"
故说"于蕴界处等谁"等。此中等字摄至缘起。此中成口诵为受持。问义为遍问。依注释作义与耳门系属为闻。以善置善引文义持法为持。如是闻持熟习思择意观为省察。
如是显差别亦显语义以"二种"等。"多"为多种烦恼等。"凡夫摄"为于多人内为包含故关联凡夫。"此多生"为多即别此成数。"如是"为故关联凡夫。如是以偈简略所显义以"彼实"等开显。以"种种"此显此中多字为多义。
以芒果浇护师浴法显以等字所摄义及彼义证成说"如说"等。未断身见,多众彼等为多未断身见,以此显示因未断故多身见生,或由多身见所生义。或唯未断义生字说,故多身见生不断,或人未断多身见彼等义亦可,此应见形容词后置如"供火"。"多师仰视"以此显示多众人师彼等语义。"多一切趣未起"此中但由业烦恼应生,或生有情于此为生,趣,多一切即生趣彼等为语义。"多种种行作"以此说生有情由此为生,福行等,多种种生行彼等有,或多种种行生作为义。从此后"多种种暴流漂"等三义生有情由此为生,欲暴流等、贪热恼等、贪烧恼等及一切烦恼烧恼。多种种彼等彼等有,由彼等生漂热恼烧恼为语义说显示。"染着贪"等为异语。


Api ca rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakarena chandarāgena rattā. Giddhāti abhikaṅkhanasabhāvena abhigijjhanena giddhā. Gathitāti ganthitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesāvisanavasena visaññībhūtā viya anaññakiccamohaṃ samāpannā. Ajjhosannāti anaññāsādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Laggāti gāvo kaṇṭake viya āsattā, mahāpalipe vā patanena nāsikaggapalipannapuriso viya uddharitumasakkuṇeyyabhāvena nimuggā. Laggitāti makkaṭālepena viya makkaṭo pañcannaṃ indriyānaṃ vasena āsaṅgitā, palibuddhāti sambaddhā, upaddutā vāti ayamattho aṅguttaraṭīkāyaṃ (a. ni. aṭṭha. 1.51) vutto. Etena jāyatīti jano, ‘‘rāgo gedho’’ti evamādiko, puthu nānāvidho jano rāgādiko etesaṃ, puthūsu vā pañcasu kāmaguṇesu janā rattā giddhā…pe… palibuddhāti atthaṃ dasseti.

‘‘Āvutā’’tiādipi pariyāyavacanameva. Apica ‘‘āvutāti āvaritā. Nivutāti nivāritā. Ophutāti paliguṇṭhitā, pariyonaddhā vā. Pihitāti pidahitā. Paṭicchannāti chāditā. Paṭikujjitāti heṭṭhāmukhajātā’’ti tattheva (a. ni. aṭṭha. 1.51) vuttaṃ. Ettha ca janenti etehīti janā, nīvaraṇā, puthu nānāvidhā janā nīvaraṇā etesaṃ, puthūhi vā nīvaraṇehi janā āvutā…pe… paṭikujjitāti nibbacanaṃ dasseti. Puthūsu nīcadhammasamācāresu jāyati, puthūnaṃ vā abbhantare jano antogadho, puthu vā bahuko janoti atthaṃ dasseti ‘‘puthūna’’ntiādinā, etena ca tatiyapādaṃ vivarati, samattheti vā. ‘‘Puthuvā’’tiādinā pana catutthapādaṃ. Puthu visaṃsaṭṭho eva jano puthujjanoti ayañhettha vacanattho.

Yehi guṇavisesehi nimittabhūtehi bhagavati ‘‘tathāgato’’ti ayaṃ samaññā pavattā, taṃ dassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādi vuttaṃ. Ekopi hi saddo anekapavattinimittamadhikicca anekadhā atthappakāsako, bhagavato ca sabbepi nāmasaddā anekaguṇanemittikāyeva. Yathāha –

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. 1313; udā. aṭṭha. 57; paṭi. ma. aṭṭha. 1.76; dī. ni. ṭī. 1.413);

Kāni pana tānīti anuyoge sati paṭhamaṃ tassarūpaṃ saṅkhepato uddisitvā ‘‘katha’’ntiādinā niddisati. Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāya visesāvaṭṭhānato, visesatthinā ca sāmaññasaddassāpi visesattheyeva anupayujjitabbato paṭipadāgamanattho āgata saddo daṭṭhabbo, na ñāṇagamanattho tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.170; theragā. aṭṭha. 1.43; itivu. aṭṭha. 38; paṭi. ma. aṭṭha. 

我来为您直译这段巴利文：
又"染着"为如衣为染料令心变异欲贪所染。"贪"为以希求性遍贪而贪。"系着"为如系缚以难解性于彼系属。"迷醉"为以烦恼毒力如失去意识入无他事痴。"耽着"为如作无他共通吞下终止而住。"粘着"为如牛于刺着,或以堕大泥如鼻端堕泥人以不能拔出性沉没。"黏着"为如猕猴以猕猴胶以五根力着,障碍为系缚,或恼害此义于增支注说。以此生为生,"贪欲"如是等,多种种生贪等彼等,或于多五欲生染着贪...乃至...障碍为显义。
"覆"等亦唯异语。又"覆为被覆。障为被障。缠为包裹或遍缚。闭为关闭。蔽为遮蔽。覆为向下面生"于彼处说。此中生由此为生,盖,多种种生盖彼等,或以多盖生覆...乃至...覆为显示语义。于多卑法行生,或于多内生摄,或多众生为显义以"多"等,以此开显第三句或证成。以"多或"等第四句。多别离即生为凡夫此实此中语义。
以何功德差别为因于世尊"如来"此通名转,为显示彼说"以八因世尊如来"等。因一声亦依多转因多种显义,世尊一切名声唯多功德为因。如说：
"大仙依功德,名无量;
应从功德举名,乃至千名。"
若问彼等何者时先简略指示彼相以"如何"等说明。"如是来"此中以相确定力显同义如字。因普遍显示立于差别,及求差别者亦普遍声应用唯差别义故应见道来义来字,非智来义如"来真相"等。;;

1.37; bu. vaṃ. aṭṭha. 2; mahāni. aṭṭha. 14) viya , nāpi kāyagamanādi attho ‘‘āgato kho mahāsamaṇo, māgadhānaṃ giribbaja’’ntiādīsu (mahāva. 53) viya. Tattha yassa ākārassa niyamanavasena opammasampaṭipādanattho tathā-saddo, tadākāraṃ karuṇāpadhānattā tassa mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadāya udāharaṇavasena sāmaññato dassento ‘‘yathā sabbaloke’’tiādimāha. Yaṃtaṃ-saddānaṃ ekantasambandhabhāvato cettha tathā-saddassatthadassane yathā-saddena attho vibhāvito. Tadeva vitthāreti ‘‘yathā vipassī bhagavā’’tiādinā, vipassīādīnañcettha channaṃ sammāsambuddhānaṃ mahāpadānasuttādīsu (dī. ni. 2.4) sampahulaniddesena (dī. ni. aṭṭha. 2.sambahulaparicchedavaṇṇanā) supākaṭattā, āsannattā ca tesaṃ vasena taṃ paṭipadaṃ dassetīti daṭṭhabbaṃ. Āgato yathā, tathā āgatoti sabbatra sambandho. ‘‘Kiṃ vuttaṃ hotī’’tiādināpi tadeva paṭiniddisati. Tattha yena abhinīhārenāti manussattaliṅgasampattihetusatthāradassanapabbajjāguṇasampattiadhikārachandānaṃ vasena aṭṭhaṅgasamannāgatena mahāpaṇidhānena . Sabbesañhi buddhānaṃ paṭhamapaṇidhānaṃ imināva nīhārena samijjhati. Abhinīhāroti cettha mūlapaṇidhānassetaṃ adhivacananti daṭṭhabbaṃ.

Evaṃ mahābhinīhāravasena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramīpūraṇavasenapi dassetuṃ ‘‘atha vā’’tiādimāha. ‘‘Ettha ca suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīsu ayaṃ vitthārakathā’’tiādinā ācariyadhammapālattherena (dī. ni. ṭī. 

我来为您直译这段巴利文：
1.37.如"来真相"等,亦非身来等义如"大沙门已来摩揭陀岩城"等。此中以何相确定力显同义如字,彼相因彼以大悲为主以大悲门依前佛来道以譬喻方式从普遍显示说"如一切世间"等。因彼彼字必定关系故此中显示如字义以如字义明。以"如毗婆尸世尊"等开显彼,此中毗婆尸等六正等觉于大本经等以众多说明显著,及近故应见依彼等显示彼道。如已来,如是来为一切处关联。以"说何"等亦说明彼。此中"以何发愿"为以人身相具足因见师出家功德具足增上欲力八支具足大发愿。因一切诸佛初发愿唯以此发愿成就。此中应见发愿为根本发愿此同义语。
如是依大发愿显示"如来"语义,今为依圆满波罗蜜亦显示说"或"等。"此中为生经师大菩提乘道善巧故于诸波罗蜜此广说"等由阿阇黎法护长老。



1.7) yā pāramīsu vinicchayakathā vuttā, kiñcāpi sā amhehi idha vuccamānā ganthavitthārakarā viya bhavissati, yasmā panāyaṃ saṃvaṇṇanā etissaṃ pacchā pamādalekhavisodhanavasena, tadavasesatthapariyādānavasena ca pavattā, tasmā sāpi pāramīkathā idha vattabbāyevāti tato ceva cariyāpiṭakaṭṭhakathāto ca āharitvā yathārahaṃ gāthābandhehi samalaṅkaritvā atthamadhippāyañca visodhayamānā bhavissati. Kathaṃ?

Kā panetā pāramiyo, kenaṭṭhena katīvidhā;

Ko ca tāsaṃ kamo kāni, lakkhaṇādīni sabbathā.

Ko paccayo, saṃkileso, vodānaṃ paṭipakkhako;

Paṭipattivibhāgo ca, saṅgaho sampadā tathā.

Kittakena sampādanaṃ, ānisaṃso ca kiṃ phalaṃ;

Pañhametaṃ vissajjitvā, bhavissati vinicchayo.

Tatridaṃ vissajjanaṃ –

Kā panetā pāramiyoti –

Taṇhāmānādimaññatra, upāyakusalena yā;

Ñāṇena pariggahitā, pāramī sā vibhāvitā.

Taṇhāmānādinā hi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇasaṅkhātā etā kiriyā ‘‘pāramī’’ti vibhāvitā.

Kenaṭṭhena pāramiyoti –

Paramo uttamaṭṭhena, tassāyaṃ pāramī tathā;

Kammaṃ bhāvoti dānādi, taddhitato tidhā matā.

Pūreti mavati pare, paraṃ majjati mayati;

Munāti minoti tathā, minātīti vā paramo.

Pāre majjati sodheti, mavati mayatīti vā;

Māyeti taṃ vā munāti, minoti mināti tathā.

Pāramīti mahāsatto, vuttānusārato pana;

Taddhitatthattayeneva, pāramīti ayaṃ matā.

Dānasīlādiguṇavisesayogena hi sattuttamatāya mahābodhisatto paramo, tassa ayaṃ, bhāvo, kammanti vā pāramī, dānādikiriyā. Atha vā parati pūretīti paramo niruttinayena, dānādiguṇānaṃ pūrako, pālako ca bodhisatto, paramassa ayaṃ, bhāvo, kammaṃ vā pāramī. Apica pare satte mavati attani bandhati guṇavisesayogena, paraṃ vā atirekaṃ majjati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokamiva munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ, paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto, ‘‘paramassa aya’’ntiādinā vuttanayena pāramī. Pāre vā nibbāne majjati sujjhati, satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati, satte ca māyeti gameti, taṃ vā yāthāvato munāti paricchindati, tattha vā satte minoti pakkhipati, tattha vā sattānaṃ kilesāriṃ mināti hiṃsatīti pāramī, mahāsatto, ‘‘tassa aya’’ntiādinā dānādikiriyāva pāramīti. Iminā nayena pāramīnaṃ vacanattho veditabbo.

Katividhāti saṅkhepato dasavidhā, tā pana buddhavaṃsapāḷiyaṃ (bu. vaṃ. 1.76) sarūpato āgatāyeva. Yathāha ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 

我来为您直译这段巴利文：
1.7.于波罗蜜所说决择论,虽彼为我等此处所说似成书广说,因此注释后于此依放逸书净化,及依余义遍知方式转起,故彼波罗蜜论此处亦应说,故从彼及行藏注引来以偈结适当庄严将净化义趣。如何?
此等波罗蜜何?以何义几种?
彼等何次第?何等一切相?
何缘?染?净?对治?
行分与摄与成就?
几许成就?功德与何果?
答此问已将成决择。
此中此答 -
此等波罗蜜何? -
离爱慢等他,以方便善巧,
以智所摄受,说彼波罗蜜。
因以爱慢等未害以悲方便善巧摄受施等称功德此等行说"波罗蜜"。
以何义波罗蜜? -
最上最胜义,彼此波罗蜜,
业及性施等,依得三种知。
圆满制御他,胜静治制御,
计度如是计,或称量最上。
岸静治制御,制御或令去,
令去或计彼,计度如是量。
波罗蜜大士,但依所说教,
唯依三得义,此知波罗蜜。
因以施戒等功德差别相应故有情最上性大菩萨最上,彼此,性或业为波罗蜜,施等行。或最上为圆满因依语源法,施等功德圆满者及护者菩萨,最上此,性业或波罗蜜。又以功德差别相应制御他有情系于自,或胜静治余垢,或殊胜去最上涅槃,或以量成特殊智如此世度量他世,或极以戒等功德集入自相续,或害他成自或法身,或害彼作无义烦恼贼众为最上,大士,"最上此"等如说方式波罗蜜。或于岸涅槃静治清净,及净化有情,或于彼系缚结合有情,或去彼,及令有情去,或如实度量彼,或于彼置入有情,或于彼害有情烦恼敌为波罗蜜,大士,"彼此"等施等行即波罗蜜。以此方式应知波罗蜜语义。
几种?略说十种,彼等于佛种经已以自相来。如说"寻求时见彼,第一施波罗蜜"等。;

2.116). Yathā cāha –

‘‘Kati nu kho bhante buddhakārakā dhammāti? Dasa kho sāriputta buddhakārakā dhammā, katame dasa? Dānaṃ kho sāriputta buddhakārako dhammo, sīlaṃ nekkhammaṃ paññā vīriyaṃ khanti saccaṃ adhiṭṭhānaṃ mettā upekkhā buddhakārako dhammo, ime kho sāriputta dasa buddhakārakā dhammāti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘Dānaṃ sīlañca nekkhammaṃ, paññāvīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā’ti’’. (bu. vaṃ. 1.76);

Keci pana ‘‘chabbidhā’’ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.

Ko ca tāsaṃ kamoti ettha kamo nāma desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi paṭhamābhinīhārakāle pavicitā, samādinnā ca, tathā desitā. Yathāha ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 

我来为您直译这段巴利文：
2.116.如说：
"大德作佛法几何?舍利弗!作佛法十,何等十?舍利弗!施是作佛法,戒出离慧精进忍实决定慈舍是作佛法,舍利弗!此十作佛法。世尊说此,说此已善逝师更说此：
'施戒与出离,慧精进第五,
忍实与决定,慈舍为彼十。'"
但某些说"六种",彼依彼等摄说。但彼摄后将明显。
何彼等次第?此中次第即说次第,彼依初受持因,受持依遍择因,如是如初于初发愿时遍择及受持,如是说。如说"寻求时见彼,第一施波罗蜜"等。

2.116) tenetaṃ vuccati –

‘‘Paṭhamaṃ samādānatā-vasenāyaṃ kamo ruto;

Atha vā aññamaññassa, bahūpakāratopi cā’’ti.

Tattha hi dānaṃ sīlassa bahūpakāraṃ, sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ pana sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ…pe… nekkhammaṃ paññāpariggahitaṃ…pe… paññā vīriyapariggahitā…pe… vīriyaṃ khantipariggahitaṃ…pe… khanti saccapariggahitā…pe… saccaṃ adhiṭṭhānapariggahitaṃ…pe… adhiṭṭhānaṃ mettāpariggahitaṃ…pe… mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaraṃ upekkhā vuttā. Upekkhā pana karuṇāpariggahitā, karuṇā ca upekkhāpariggahitāti veditabbā. Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontīti? Upekkhitabbayuttakesu kañci kālaṃ upekkhakā honti, na pana sabbattha, sabbadā cāti keci. Apare pana na ca sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontīti, idamevettha yuttaṃ.

Aparo nayo –

Sabbasādhāraṇatādi-kāraṇehipi īritaṃ;

Dānaṃ ādimhi sesā tu, purimepi apekkhakā.

Pacurajanesupi hi pavattiyā sabbasattasādhāraṇattā, appaphalattā, sukarattā ca dānaṃ ādimhi vuttaṃ. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassānantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito, kāyavacīsucaritaṃ vatvā manosucaritavacanato, visuddhasīlassa sukheneva jhānasamijjhanato, kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato, vītikkamappahāne ṭhitassa pariyuṭṭhānappahānavacanato ca sīlassānantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito, jhānābhāve paññābhāvavacanato. Samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi. Samathanimittaṃ vatvā upekkhānimittavacanato, parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassānantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito, sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato, upekkhānimittaṃ vatvā paggahanimittavacanato, nisammakāritaṃ vatvā uṭṭhānavacanato ca. Nisammakārino hi uṭṭhānaṃ phalavisesamāvahatīti paññāyānantaraṃ vīriyaṃ vuttaṃ.


我来为您直译这段巴利文：
2.116.故说此：
"初依受持性,此次第宣说;
或依互相为,多所作助益。"
此中施于戒多助益,及易作故彼初说。但施为戒所摄大果大功德故施后说戒。戒为出离所摄...乃至...出离为慧所摄...乃至...慧为精进所摄...乃至...精进为忍所摄...乃至...忍为实所摄...乃至...实为决定所摄...乃至...决定为慈所摄...乃至...慈为舍所摄大果大功德故慈后说舍。但应知舍为悲所摄,悲为舍所摄。但如何大悲菩萨于诸有情成舍?于应舍适时于某时成舍,非一切处一切时,某些如是说。但其他说非于诸有情舍,但于有情所作诸恼害成舍,此中唯此适当。
另一方法：
共一切性等,诸因亦宣说;
施为初余者,依前亦观待。
因于多人转起故共一切有情性故,少果故,易作故施初说。以施者受者清净故说利他后说离害他,说作法后说不作法,说财富圆满因后说有圆满因故施后说戒。以出离故戒圆满成就,说身语善行后说意善行,净戒者易得禅成就,以舍业罪故说加行清净后说以舍烦恼罪故说意乐清净,住于舍离犯后说舍现行故戒后说出离。以慧故出离成就清净,说无禅故说无慧。因定为慧足,慧现起为定。说止相后说舍相,以他利禅故说利他方便善巧故出离后说慧。以精进发起故慧事成就,说观有情空法忍后说为有情利发起希有性,说舍相后说策励相,说审察所作后说发起。因审察所作者发起引生果差别故慧后说精进。


Vīriyena titikkhāsiddhito. Vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati. Vīriyassa titikkhālaṅkārabhāvato. Vīriyavato hi titikkhā sobhati. Paggahanimittaṃ vatvā samathanimittavacanato, accārambhena uddhaccadosappahānavacanato. Dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati. Vīriyavato sātaccakaraṇavacanato. Khantibahulo hi anuddhato sātaccakārī hoti. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato. Yāthāvato dhammanijjhāne hi sati taṇhā na hoti. Parahitārambhe paramepi parakatadukkhasahanatāvacanato ca vīriyassānantaraṃ khanti vuttā. Saccena khantiyā cirādhiṭṭhānato, apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato, khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato, sattasuññatādhamma-nijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccassa vacanato ca khantiyānantaraṃ saccaṃ vuttaṃ. Adhiṭṭhānena saccasiddhito. Acalādhiṭṭhānassa hi virati sijjhati. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato. Saccasandho hi dānādīsu paṭiññānurūpaṃ niccalo pavattati. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato. Yathābhūtañāṇavā hi bodhisambhāresu adhiṭṭhāti, te ca niṭṭhāpeti. Paṭipakkhehi akampiyabhāvato ca saccassānantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito, adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato. Bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti. Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassānantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito, sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato, mettābhāvanaṃ vatvā tannissandabhāvanāvacanato, ‘‘hitakāmasattepi upekkhako’’ti acchariyaguṇatāvacanato ca mettāyānantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.

Kāni lakkhaṇādīni sabbathāti ettha pana avisesena –

Paresamanuggahaṇaṃ , lakkhaṇanti pavuccati;

Upakāro akampo ca, raso hitesitāpi ca.

Buddhattaṃ paccupaṭṭhānaṃ, dayā ñāṇaṃ pavuccati;

Padaṭṭhānanti tāsantu, paccekaṃ tāni bhedato.

Sabbāpi hi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.


我来为您直译这段巴利文：
以精进故忍成就。因精进者因发起精进故超越有情行所引苦而住。因精进为忍庄严。因精进者忍庄严。说策励相后说止相,以过度发起故说舍掉举过失。因以法忍故舍掉举过失。说精进者常作。因多忍无掉举成常作者。说不放逸者于利他行发起无报恩爱。因如实法忍时无爱。说于利他发起最上忍他所作苦故精进后说忍。以实故忍长时决定,说忍害者害后说于彼作利不违背,以忍故不动于诽谤语说不舍真语,说有情空法忍后说彼增长智实故忍后说实。以决定故实成就。因不动决定故离成就。说不违背后说于彼不动性。因实语者于施等如誓不动转起。说智实后说于资具转起圆满。因如实智者决定于菩提资具,及圆满彼。因不为对治所动故实后说决定。以慈故利他作受持决定成就,说决定后说摄益。因住菩提资具者成慈住。因不动决定以不害受持故受持生起故决定后说慈。以舍故慈清净,说于诸有情摄益后说于彼罪过舍,说慈修习后说彼等流修习,说"于欲利有情亦舍"故说希有功德故慈后说舍,如是应知彼等次第。
何等一切相等?此中但无差别：
利他摄为相,如是说;
利益不动亦,味及欲利。
佛性现起及,悲智说;
足为彼等别,个别彼等分。
因一切波罗蜜利他摄为相,作利他为味,或不动为味,欲利现起,或佛性现起,大悲为足,或悲方便善巧为足。


Visesena pana yasmā karuṇūpāyakosallapariggahitā attupakaraṇapariccāgacetanā dānapāramī. Karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbavirati, kattabbakaraṇacetanādayo ca sīlapāramī. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramī. Karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramī. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramī. Karuṇūpāyakosallapariggahito sattasaṅkhārāparādhasahanasaṅkhāto adosappadhāno tadākārappavatto cittuppādo khantipāramī. Karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramī. Karuṇūpāyakosallapariggahito acalasamādānādhiṭṭhānasaṅkhāto tadākārappavatto cittuppādo adhiṭṭhānapāramī. Karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādo mettāpāramī. Karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanasaṅkhātā iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramī.

Tasmā pariccāgalakkhaṇaṃ dānaṃ, deyyadhamme lobhaviddhaṃsanarasaṃ, anāsattipaccupaṭṭhānaṃ, bhavavibhavasampattipaccupaṭṭhānaṃ vā, pariccajitabbavatthupadaṭṭhānaṃ. Sīlanalakkhaṇaṃ sīlaṃ, samādhānalakkhaṇaṃ, patiṭṭhānalakkhaṇaṃ vāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasaṃ, anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hirottappapadaṭṭhānaṃ. Kāmato, bhavato ca nikkhamanalakkhaṇaṃ nekkhammaṃ, tadādīnavavibhāvanarasaṃ, tatoyeva vimukhabhāvapaccupaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ. Yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya, samādhipadaṭṭhānā , catusaccapadaṭṭhānā vā. Ussāhalakkhaṇaṃ vīriyaṃ, upatthambhanarasaṃ, asaṃsīdanapaccupaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ vā.

Khamanalakkhaṇā khanti, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇaṃ saccaṃ, yāthāvavibhāvanarasaṃ, sādhutāpaccupaṭṭhānaṃ, soraccapadaṭṭhānaṃ. Bodhisambhāresu adhiṭṭhānalakkhaṇaṃ adhiṭṭhānaṃ, tesaṃ paṭipakkhābhibhavanarasaṃ, tattha acalatāpaccupaṭṭhānaṃ, bodhisambhārapadaṭṭhānaṃ. Hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhā, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā. Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā, yato tāni pāramīsaṅkhyaṃ labhanti. Na hi sammāsambodhiyādipatthanamaññatra akaruṇūpāyakosallapariggahitāni vaṭṭagāmīni dānādīni pāramīsaṅkhyaṃ labhantīti.

Kopaccayoti –

Abhinīhāro ca tāsaṃ, dayā ñāṇañca paccayo;

Ussāhummaṅgavatthānaṃ, hitācārādayo tathā.

Abhinīhāro tāva pāramīnaṃ sabbāsampi paccayo. Yo hi ayaṃ ‘‘manussattaṃ liṅgasampattī’’tiādi (bu. vaṃ. 

我来为您直译这段巴利文：
但差别者因悲方便善巧所摄自资具舍施思为施波罗蜜。悲方便善巧所摄身语善行事为不作当作,作当作思等为戒波罗蜜。悲方便善巧所摄见过患为前导由欲有出离心生为出离波罗蜜。悲方便善巧所摄诸法共相别相了知为慧波罗蜜。悲方便善巧所摄身心利他发起为精进波罗蜜。悲方便善巧所摄名有情行罪障忍即无嗔增上彼行相转起心生为忍波罗蜜。悲方便善巧所摄离等思差别不违背为实波罗蜜。悲方便善巧所摄名不动受持决定彼行相转起心生为决定波罗蜜。悲方便善巧所摄世间利乐摄事为无恚为慈波罗蜜。悲方便善巧所摄名坏爱恚于可爱不可爱有情行平等转起为舍波罗蜜。
故舍离为相施,于应施法破坏贪为味,无著现起,或有财富圆满现起,应舍离事为足。戒相为戒,等持相,或住立相已说。破坏恶戒为味,或无过为味,净现起,惭愧为足。从欲从有出离为相出离,彼过患显示为味,即从彼背面性现起,厌离为足。如自性通达为相慧,或无碍通达为相如善射师射箭通达,照明境如灯为味,无痴现起如林中善导者,定为足,或四谛为足。发起为相精进,支持为味,不沉没现起,发起精进事为足,或厌离为足。
容忍为相忍,耐可意不可意为味,忍受现起,或无违现起,如实见为足。不违背为相实,如实显示为味,善现起,柔和为足。于菩提资具决定为相决定,胜彼对治为味,于彼不动现起,菩提资具为足。以利行相转起为相慈,摄利为味,或除恨为味,温和性现起,见有情可意性为足。以舍行相转起为相舍,见平等性为味,止息恚爱现起,观业自性为足。此中应说悲方便善巧所摄为施等舍离等相别,由此彼等得波罗蜜名。因无悲方便善巧所摄向轮回之施等不得波罗蜜名。
何因缘?
志愿及彼等,悲智为因缘;
发起重要事,同样利行等。
首先志愿为一切波罗蜜因缘。因此"人身相圆满"等<.Assistant>

2.59) aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ mutto moceyyaṃ, buddho bodheyyaṃ suddho sodheyyaṃ, danto dameyyaṃ, santo sameyyaṃ, assattho assāseyyaṃ, parinibbuto parinibbāpeyya’’ntiādinā pavatto abhinīhāro, so avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti, abhinīhāro ca nāmesa atthato bhesamaṭṭhaṅgānaṃ samodhānena tathāpavatto cittuppādo, ‘‘aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’ntiādipatthanāsaṅkhāto acinteyyaṃ buddhabhūmiṃ, aparimāṇaṃ lokahitañca ārabbha pavattiyā sabbabuddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo aparimeyyappabhāvo puññavisesoti daṭṭhabbo.

Tassa ca uppattiyā saheva mahāpuriso mahābodhiyānapaṭipattiṃ otiṇṇo nāma hoti, niyatabhāvasamadhigamanato, tato ca anivattanasabhāvato ‘‘bodhisatto’’ti samaññaṃ labhati, sabbabhāgena sammāsambodhiyaṃ sammāsattamānasatā, bodhisambhāre sikkhāsamatthatā cassa santiṭṭhati. Yathāvuttābhinīhārasamijjhanena hi mahāpurisā sabbaññutaññāṇādhigamanapubbaliṅgena sayambhuñāṇena sammadeva sabbapāramiyo vicinitvā samādāya anukkamena paripūrenti, yathā taṃ katamahābhinīhāro sumedhapaṇḍito. Yathāha –

‘‘Handa buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā;

Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti. (bu. vaṃ. 2.115, 116); –

Vitthāro. Lakkhaṇādito panesa sammadeva sammāsambodhipaṇidhānalakkhaṇo, ‘‘aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’ntiādipatthanāraso, bodhisambhārahetubhāvapaccupaṭṭhāno, mahākaruṇāpadaṭṭhāno, upanissayasampattipadaṭṭhāno vā.

Tassa pana abhinīhārassa cattāro paccayā, cattāro hetū, cattāri ca balāni veditabbāni. Tattha katame cattāro paccayā mahābhinīhārāya? Idha mahāpuriso passati tathāgataṃ mahatā buddhānubhāvena acchariyabbhutaṃ pāṭihāriyaṃ karontaṃ, tassa taṃ nissāya taṃ ārammaṇaṃ katvā mahābodhiyaṃ cittaṃ santiṭṭhati ‘‘mahānubhāvā vatāyaṃ dhammadhātu, yassā suppaṭividdhattā bhagavā evaṃ acchariyabbhutadhammo, acinteyyānubhāvo cā’’ti, so tameva mahānubhāvadassanaṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ paṭhamo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, apica kho suṇāti ‘‘ediso ca ediso ca bhagavā’’ti, so taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ dutiyo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, apica kho tathāgatassa dhammaṃ desentassa ‘‘dasabalasamannāgato bhikkhave, tathāgato’’tiādinā (saṃ. ni. 

我来为您直译这段巴利文：
2.59.以八法和合成就"已度应度他已解应解他,已觉应觉他已净应净他,已调应调他,已寂应寂他,已安应安他,已般涅槃应令般涅槃他"等转起志愿,彼无差别为一切波罗蜜因缘。因彼转起故上波罗蜜遍择现起受持决定圆满于大士生起,此志愿名以义以八法和合如是转起心生,"希望我证无上正等菩提,成就一切有情利乐"等愿即缘不可思议佛地,无量世间利,转起为一切作佛法根本最胜善最胜妙无量威力福德殊胜应见。
因彼生起同时大士名入大菩萨道,得决定性故,从彼不退性故得"菩萨"名,于正等菩提一切分正人意性,于菩提资具学能性于彼住立。因如说志愿成就故大士以得一切智智前相自觉智如理遍择一切波罗蜜受持次第圆满,如作大志愿苏美陀贤者。如说：
"来!作佛诸法,我遍寻此处;
上下十方,乃至法界;
遍寻时见,第一施波罗蜜。" -
广说。但此以相等正等菩提愿为相,"希望我证无上正等菩提,成就一切有情利乐"等愿为味,为菩提资具因现起,大悲为足,或资助圆满为足。
但应知彼志愿四缘,四因,及四力。此中何四缘为大志愿?此大士见如来以大佛威力作希有奇特神变,彼依彼缘彼心于大菩提住立"此法界大威力,由彼善通达故世尊如是希有奇特法不可思议威力",彼依见大威力作彼缘胜解菩提立心于彼,此第一缘为大志愿。
非唯见如来如说大威力,但闻"如是如是世尊",彼依彼作彼缘胜解菩提立心于彼,此第二缘为大志愿。
非唯见如来如说大威力,亦不从他闻,但闻如来说法"诸比丘!如来具足十力"等;

2.21) buddhānubhāvapaṭisaṃyuttaṃ dhammaṃ suṇāti, so taṃ nissāya…pe… ayaṃ tatiyo paccayo mahābhinīhārāya.

Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, nāpi tathāgatassa dhammaṃ suṇāti, apica kho uḷārajjhāsayo kalyāṇādhimuttiko ‘‘ahametaṃ buddhavaṃsaṃ buddhatantiṃ buddhapaveṇiṃ buddadhammataṃ paripālessāmī’’ti yāvadeva dhammaññeva sakkaronto garuṃ karonto mānento pūjento dhammaṃ apacayamāno taṃ nissāya…pe… ṭhapeti, ayaṃ catuttho paccayo mahābhinīhārāyāti.

Katame cattāro hetū mahābhinīhārāya? Idha mahāpuriso pakatiyā upanissayasampanno hoti purimakesu buddhesu katādhikāro, ayaṃ paṭhamo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso pakatiyāpi karuṇājjhāsayo hoti karuṇādhimutto sattānaṃ dukkhaṃ apanetukāmo, apica attano kāyañca jīvitañca pariccaji, ayaṃ dutiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso sakalatopi vaṭṭadukkhato sattahitāya dukkaracariyato sucirampi kālaṃ ghaṭento vāyamanto anibbinno hoti anutrāsī, yāva icchitatthanipphatti, ayaṃ tatiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso kalyāṇamittasannissito hoti, yo ahitato naṃ nivāreti, hite patiṭṭhāpeti, ayaṃ catuttho hetu mahābhinīhārāya.

Tatrāyaṃ mahāpurisassa upanissayasampadā – ekantenevassa yathā ajjhāsayo sambodhininno hoti sambodhipoṇo sambodhipabbhāro, tathā sattānaṃ hitacariyāya, yato anena purimabuddhānaṃ santike sambodhiyā paṇidhānaṃ kataṃ hoti manasā, vācāya ca ‘‘ahampi ediso sammāsambuddho hutvā sammadeva sattānaṃ hitasukhaṃ nipphādeyya’’nti. Evaṃ sampannūpanissayassa panassa imāni upanissayasampattiyā liṅgāni sambhavanti, yehi samannāgatassa sāvakabodhisattehi, paccekabodhisattehi ca mahāviseso mahantaṃ nānākaraṇaṃ paññāyati indriyato, paṭipattito, kosallato ca. Idha hi upanissayasampanno mahāpuriso yathā visadindriyo hoti visadañāṇo, na tathā itare. Parahitāya paṭipanno hoti, no attahitāya. Tathā hi so yathā bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ paṭipajji, na tathā itare, tattha ca kosallaṃ āvahati ṭhānuppattikapaṭibhānena, ṭhānāṭhānakusalatāya ca.

Tathā mahāpuriso pakatiyā dānajjhāsayo hoti dānābhirato, sati deyyadhamme detiyeva, na dānato saṅkocaṃ āpajjati, satataṃ samitaṃ saṃvibhāgasīlo hoti, pamuditova deti ādarajāto, na udāsīnacitto, mahantampi dānaṃ datvā neva dānena santuṭṭho hoti, pageva appaṃ. Paresañca ussāhaṃ janento dāne vaṇṇaṃ bhāsati, dānapaṭisaṃyuttaṃ dhammakathaṃ karoti, aññe ca paresaṃ dente disvā attamano hoti, bhayaṭṭhānesu ca paresaṃ abhayaṃ detīti evamādīni dānajjhāsayassa mahāpurisassa dānapāramiyā liṅgāni.


我来为您直译这段巴利文：
2.21.闻佛威力相应法,彼依彼...乃至...此第三缘为大志愿。
非唯见如来如说大威力,亦不从他闻,亦不闻如来法,但广大意乐善胜解"我当护持此佛种佛轨佛传佛法性"唯法尊重恭敬尊重供养法敬重依彼...乃至...立,此第四缘为大志愿。
何四因为大志愿?此大士本性具资助圆满于前诸佛作善根,此第一因为大志愿。复次大士本性悲意乐悲胜解欲除有情苦,亦舍自身及命,此第二因为大志愿。复次大士为有情利从一切轮回苦难行虽长时努力勤求不倦不怖,乃至所欲义成就,此第三因为大志愿。复次大士亲善友,彼遮止无利,令住利,此第四因为大志愿。
此中此大士资助圆满 - 一向如其意乐趣向菩提倾向菩提向菩提,如是于诸有情利行,由此彼于前诸佛前作菩提愿以意以语"我亦成如是正等觉如理成就有情利乐"。但如是具资助圆满彼此等资助圆满相生起,具彼由根由行由善巧与声闻菩萨、辟支菩萨大差别大不同显现。此中具资助圆满大士如利根利智,非如其他。为利他行,非为利己。如是彼如为多众利为多众乐为世间悲愍为义为利为乐人天行,非如其他,于彼引生善巧以处生辨才,以知处非处善巧。
如是大士本性施意乐乐施,有应施物必施,不从施退缩,常恒时舍分性,欢喜施生敬,非舍心,施大施亦不以施满足,何况少。令他生励于施说施功德,作施相应法语,见他施他亦欢喜,于怖畏处施他无畏,如是等施意乐大士施波罗蜜诸相。


Tathā pāṇātipātādīhi pāpadhammehi hirīyati ottappati, sattānaṃ aviheṭhanajātiko hoti, sorato sukhasīlo asaṭho amāyāvī ujujātiko subbaco sovacassakaraṇīyehi dhammehi samannāgato mudujātiko athaddho anatimānī, parasantakaṃ nādiyati antamaso tiṇasalākamupādāya, attano hatthe nikkhittaṃ iṇaṃ vā gahetvā paraṃ na visaṃvādeti, parasmiṃ vā attano santake byāmūḷhe, vissarite vā taṃ saññāpetvā paṭipādeti yathā taṃ na parahatthagataṃ hoti, aloluppo hoti, parapariggahitesu pāpakaṃ cittampi na uppādeti, itthibyasanādīni dūrato parivajjeti, saccavādī saccasandho bhinnānaṃ sandhātā sahitānaṃ anuppadātā piyavādī mihitapubbaṅgamo pubbabhāsī atthavādī dhammavādī anabhijjhālu abyāpannacitto aviparītadassano kammassakatāñāṇena, saccānulomikañāṇena ca, kataññū katavedī vuḍḍhāpacāyī suvisuddhājīvo dhammakāmo, paresampi dhamme samādapetā sabbena sabbaṃ akiccato satte nivāretā kiccesu patiṭṭhapetā attanā ca tattha kicce yogaṃ āpajjitā, katvā vā pana sayaṃ akattabbaṃ sīghaññeva tato paṭivirato hotīti evamādīni sīlajjhāsayassa mahāpurisassa sīlapāramiyā liṅgāni.

Tathā mandakileso hoti mandanīvaraṇo pavivekajjhāsayo avikkhepabahulo, na tassa pāpakā vitakkā cittamanvāssavanti, vivekagatassa cassa appakasireneva cittaṃ samādhiyati, amittapakkhepi tuvaṭaṃ mettacittatā santiṭṭhati, pageva itarasmiṃ, satimā ca hoti cirakatampi cirabhāsitampi susaritā anussaritā, medhāvī ca hoti dhammojapaññāya samannāgato, nipako ca hoti tāsu tāsu itikattabbatāsu, āraddhavīriyo ca hoti sattānaṃ hitakiriyāsu, khantibalasamannāgato ca hoti sabbasaho, acalādhiṭṭhāno ca hoti daḷhasamādāno, ajjhupekkhako ca hoti upekkhāṭhānīyesu dhammesūti evamādīni mahāpurisassa nekkhammajjhāsayādīnaṃ vasena nekkhammapāramiyādīnaṃ liṅgāni veditabbāni.

Evametehi bodhisambhāraliṅgehi samannāgatassa mahāpurisassa yaṃ vuttaṃ ‘‘mahābhinīhārāya kalyāṇamittasannissayo hetū’’ti, tatridaṃ saṅkhepato kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgavīriyasatisamādhipaññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaṃ, kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahiko vattā vacanakkhamo. Sutasampattiyā sattānaṃ hitasukhāvahaṃ gambhīraṃ dhammakathaṃ kattā hoti. Cāgasampattiyā appiccho hoti samāhito santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitapaṭipattiyā. Satisampattiyā upaṭṭhitassatī hoti anavajjesu dhammesu. Samādhisampattiyā avikkhitto hoti samāhitacitto. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena ahitā satte nisedhetvā hite niyojeti. Tenāha –

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 

我来为您直译这段巴利文：
如是对杀生等恶法惭愧畏惧,具不害有情性,温和具乐戒无诳无谄正直性易教具足应教诫法柔和性不强不过慢,不取他物乃至草茎,自手所寄放债取不违背他,或他于自物迷失或忘使知令还如彼不入他手,不贪著,于他所摄不生恶心,远离女难等,实语实语者合破者与和者可爱语先笑先语有益语法语无贪无恚无颠倒见由业自性智、随顺谛智,知恩报恩敬老清净活命乐法,令他住法一切遮止不作作令住作及自入彼作瑜伽,或自作不应作速从彼离,如是等戒意乐大士戒波罗蜜诸相。
如是少烦恼少盖离欲意乐多不散乱,彼不随恶寻心,离欲已彼不难心得定,于敌处亦速住慈心,何况他处,具念久作久说善忆善忆念,具慧具法光慧,智于彼彼应作事,发勤于有情利作,具忍力一切耐,不动决定坚固受持,舍于舍处诸法,如是等大士依出离意乐等出离波罗蜜等诸相应知。
如是具此等菩提资具相大士说"为大志愿亲善友为因",此中略说善友相 - 此善友具足信具足戒具足闻具足舍精进念定慧。此中以信圆满信如来菩提业及业果,由彼不舍为正等觉因有情欲利。以戒圆满为有情爱乐恭敬可尊责恶呵罪语言忍。以闻圆满为有情作引利乐甚深法语。以舍圆满少欲等持知足远离不杂合。以精进圆满发勤于有情利行。以念圆满住念于无过法。以定圆满不散乱等持心。以慧圆满了知无倒。彼以念寻求诸善法趣以慧如实知有情利不利以定于彼一境心以精进遮止有情不利令住利。故说：
"爱重可尊敬,语及忍语言;
作甚深语言,不令住非处。"

7.37; netti. 113);

Evaṃ guṇasamannāgataṃva kalyāṇamittaṃ upanissāya mahāpuriso attano upanissayasampattiṃ sammadeva pariyodapeti. Suvisuddhāsayapayogova hutvā catūhi balehi samannāgato nacireneva aṭṭhaṅge samodhānetvā mahābhinīhāraṃ karonto bodhisattabhāve patiṭṭhahati anivattidhammo niyato sambodhiparāyaṇo.

Tassimāni cattāri balāni ajjhattikabalaṃ yā sammāsambodhiyaṃ attasannissayā dhammagāravena abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso attādhipatilajjāsannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Bāhirabalaṃ yā sammāsambodhiyaṃ parasannissayā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso lokādhipatiottappanasannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Upanissayabalaṃ yā sammāsambodhiyaṃ upanissayasampattiyā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso tikkhindriyo, visadadhātuko, satisannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Payogabalaṃ yā sammāsambodhiyā tajjā payogasampadā sakkaccakāritā sātaccakāritā, yāya mahāpuriso visuddhapayogo, nirantarakārī, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Evamayaṃ catūhi paccayehi, catūhi hetūhi, catūhi ca balehi sampannasamudāgamo aṭṭhaṅgasamodhānasampādito abhinīhāro pāramīnaṃ paccayo hoti mūlakāraṇabhāvato.

Yassa ca pavattiyā mahāpurise cattāro acchariyā abbhutā dhammā patiṭṭhahanti, sabbaṃ sattanikāyaṃ attano orasaputtaṃ viya piyacittena pariggaṇhāti, na cassa cittaṃ puna saṃkilesavasena saṃkilissati, sattānaṃ hitasukhāvaho cassa ajjhāsayo, payogo ca hoti, attano ca buddhakārakadhammā uparūpari vaḍḍhanti, paripaccanti ca, yato mahāpuriso uḷāratarena puññābhisandena kusalābhisandena pavaḍḍhiyā [pavattiyā (cariyā. aṭṭha. pakiṇṇakakathā)] paccayena sukhassāhārena samannāgato sattānaṃ dakkhiṇeyyo uttamaṃ gāravaṭṭhānaṃ, asadisaṃ puññakkhettañca hoti. Evamanekaguṇo anekānisaṃso mahābhinīhāro pāramīnaṃ paccayoti veditabbo.

Yathā ca mahābhinīhāro, evaṃ mahākaruṇā, upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi mahākaruṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā, nirantaraṃ parasukhakaraṇapasutatā, sudukkarehi mahābodhisattacaritehi visādābhāvo, pasādasaṃvuddhidassanasavanānussaraṇāvatthāsupi sattānaṃ hitasukhapaṭilābhahetubhāvo ca sampajjati. Tathā hi tassa paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi. Paññāya sayaṃ tarati, karuṇāya pare tāreti. Paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapaṭikāraṃ ārabhati. Paññāya dukkhaṃ nibbindati, karuṇāya dukkhaṃ sampaṭicchati. Paññāya nibbānābhimukho hoti, karuṇāya taṃ na pāpuṇāti. Tathā karuṇāya saṃsārābhimukho hoti, paññāya tatra nābhiramati. Paññāya sabbattha virajjati, karuṇānugatattā na ca na sabbesamanuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto. Paññāya ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo.


我来为您直译这段巴利文：
7.37(同《导论》113)
如是依具此等功德善友,大士善净自资助圆满。成善净意乐加行具足四力不久和合八支作大志愿住菩萨性成不退法决定趣向正等觉。
此为彼四力:内力为于正等觉依自以法敬重爱乐一向趣意乐性,此大士以自增上惭依止,具志愿圆满充满波罗蜜证正等觉。外力为于正等觉依他爱乐一向趣意乐性,此大士以世间增上愧依止,具志愿圆满充满波罗蜜证正等觉。资助力为于正等觉依资助圆满爱乐一向趣意乐性,此大士利根清净界以念依止,具志愿圆满充满波罗蜜证正等觉。加行力为于正等觉适当加行圆满恭敬作常作,此大士清净加行恒常作,具志愿圆满充满波罗蜜证正等觉。如是此四缘、四因、四力具足和合八支成就志愿为波罗蜜缘由根本因性。
由彼转起于大士四希有未曾有法住立,以爱心摄一切有情众如己亲子,彼心不再由染污力染污,有情利乐为彼意乐及加行,自作佛法上上增长成熟,由此大士具足殊胜福流善流增长缘乐食为有情应施无上恭敬处无等福田。如是应知多功德多功德大志愿为波罗蜜缘。
如大志愿,如是大悲方便善巧。此中名方便善巧为施等菩提资具性相为慧,由此等大悲方便善巧性大士不顾己乐,恒时趣向作他乐,于极难菩萨行无懈怠,于见闻忆念处亦为有情利乐得因。如是以彼慧成就佛性,以悲成就佛业。以慧自度,以悲度他。以慧了知他苦,以悲开始除他苦。以慧厌苦,以悲受苦。以慧向涅槃,以悲不证彼。如是以悲向轮回,以慧不乐彼。以慧于一切离染,由随悲故不是不为一切摄受转起,以悲愍一切,由随慧故不是不于一切离染心。以慧无我执我所执,以悲无懈怠落魄。


Tathā paññākaruṇāhi yathākkamaṃ attanāthaparanāthatā, dhīravīrabhāvo, anattantapāparantapatā, attahitaparahitanipphatti, nibbhayābhīsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññā karuṇā pāramīnaṃ paccayo. Idaṃ pana dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.

Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayoti veditabbo. Yā ca buddhabhāvassa uppattiṭṭhānatāya ‘‘buddhabhūmiyo’’ti vuccanti. Tattha ussāho nāma bodhisambhārānaṃ abbhussāhanavīriyaṃ. Ummaṅgo nāma bodhisambhāresu upāyakosallabhūtā paññā. Avatthānaṃ nāma adhiṭṭhānaṃ, acalādhiṭṭhānatā. Hitacariyā nāma mettābhāvanā, karuṇābhāvanā ca. Yathāha –

‘‘Kati pana bhante, buddhabhūmiyoti? Catasso kho sāriputta, buddhabhūmiyo. Katamā catasso? Ussāho ca hoti vīriyaṃ, ummaṅgo ca hoti paññābhāvanā, avatthānañca hoti adhiṭṭhānaṃ, hitacariyā ca hoti mettābhāvanā. Imā kho sāriputta, catasso buddhabhūmiyo’’ti (su. ni. aṭṭha. 1.34).

Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā ca cha ajjhāsayā. Vuttañhetaṃ –

‘‘Nekkhammajjhāsayā ca bodhisattā kāmesu, gharāvāse ca dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino. Alobha…pe… lobhe…pe… adosa…pe… dose…pe… amoha…pe… mohe…pe… nissaraṇa…pe… sabbabhavesu dosadassāvino’’ti (su. ni. aṭṭha. 1.34; visuddhi. 

我来为您直译这段巴利文：
如是以慧悲如次为自依他依性,贤者勇者性,不自害不害他性,自利他利成就,无畏可畏性,法增上世间增上性,知恩先作者性,离痴爱,明行成就,力无畏成就,由为一切波罗蜜果殊胜方便性故慧悲为波罗蜜缘。但此二如为波罗蜜亦为愿缘。
如是应知精进、慧解、决定、利行亦为波罗蜜缘。由佛性生处性说"佛地"。此中名精进为对菩提资具策励精进。名慧解为于菩提资具方便善巧慧。名决定为决定,不动决定性。名利行为修慈,修悲。如说：
"但有几佛地尊?"舍利弗!四佛地。何四?精进为勤,慧解为修慧,决定为决定,利行为修慈。舍利弗!此为四佛地。"
如是出离、远离、无贪、无嗔、无痴、出离差别六意乐。因说此：
"出离意乐诸菩萨于诸欲于在家见过,远离意乐诸菩萨于聚集见过。无贪...乃至...于贪...乃至...无嗔...乃至...于嗔...乃至...无痴...乃至...于痴...乃至...出离...乃至...于一切有见过。";

1.49).

Tasmā ete ca cha ajjhāsayāpi pāramīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena, alobhādīnaṃ adhikabhāvena ca vinā dānādipāramiyo sambhavanti. Alobhādīnañhi adhikabhāvena pariccāgādininnacittatā, alobhajjhāsayāditā cāti, yathā cete, evaṃ dānajjhāsayatādayopi. Yathāha –

‘‘Kati pana bhante bodhāya carantānaṃ bodhisattānaṃ ajjhāsayāti? Dasa kho sāriputta, bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā. Katame dasa? Dānajjhāsayā sāriputta, bodhisattā macchere dosadassāvino. Sīla…pe… asaṃvare…pe… nekkhamma…pe… kāmesu…pe… yathābhūtañāṇa…pe… vicikicchāya.…Pe… vīriya …pe… kosajje…pe… khanti…pe… akkhantiyaṃ…pe… sacca…pe… visaṃvādane…pe… adhiṭṭhāna…pe… anadhiṭṭhāne…pe… mettā…pe… byāpāde…pe… upekkhā…pe… sukhadukkhesu ādīnavadassāvino’’ti.

Etesu hi maccheraasaṃvarakāmavicikicchākosajjaakkhantivisaṃvādanaanadhiṭṭhāna- byāpādasukhadukkhasaṅkhātesu ādīnavadassanapubbaṅgamā dānādininnacittatāsaṅkhātā dānajjhāsayatādayo dānādipāramīnaṃ nibbattiyā paccayo. Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇampi dānādipāramīnaṃ paccayo hoti.

Tatrāyaṃ paccavekkhaṇāvidhi – khettavatthuhiraññasuvaṇṇagomahiṃ sadāsīdāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato, rājacorādisādhāraṇabhāvato, vivādādhiṭṭhānato, sapattakaraṇato, nissārato, paṭilābhaparipālanesu paraviheṭhanahetubhāvato, vināsanimittañcasokādianekavihitabyasanāvahato tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattihetubhāvatoti evaṃ vividhavipulānatthāvahāni pariggahitavatthūni nāma, tesaṃ pariccāgoyeveko sotthibhāvoti pariccāge appamādo karaṇīyo.

Apica ‘‘yācako yācamāno attano guyhassa ācikkhanato mayhaṃ vissāsiko’’ti ca ‘‘pahāya gamanīyaṃ attano santakaṃ gahetvā paralokaṃ yāhītiupadisanato mayhaṃ upadesako’’ti ca ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apaharaṇato apavāhakasahāyo’’ti ca ‘‘apavāhitassa cassa ajjhāpananikkhepaṭṭhānabhūto’’ti ca ‘‘dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato, sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.


我来为您直译这段巴利文：
1.49.
故应知此六意乐亦为波罗蜜缘。因无见贪等过,无贪等增上性,施等波罗蜜不得生。由无贪等增上性趣舍等心性,无贪意乐等性故,如此等,如是施意乐等。如说：
"但有几意乐尊为菩提行诸菩萨?"舍利弗!十为菩提行诸菩萨意乐。何十?施意乐舍利弗诸菩萨于悭见过。戒...乃至...于不律仪...乃至...出离...乃至...于诸欲...乃至...如实智...乃至...于疑...乃至...精进...乃至...于懈怠...乃至...忍...乃至...于不忍...乃至...谛...乃至...于妄语...乃至...决定...乃至...于不决定...乃至...慈...乃至...于嗔恚...乃至...舍...乃至...于苦乐见过。"
因此悭、不律仪、欲、疑、懈怠、不忍、妄语、不决定、嗔恚、苦乐名为见过为先名为趣施等心性施意乐等为施等波罗蜜生缘。如是于不舍舍等依次观察过功德亦为施等波罗蜜缘。
此为观察法:于田地金银牛马及奴婢子妻等执著心诸有情,由田等为欲事性故多所求性,由王贼等共有性,由诤住处,由作怨,由无实,由得守护为害他因性,由坏相亦为忧等种种诸苦因,由彼著因亦为悭垢缠心生恶趣因性,如是种种广大无义所执事物,唯彼舍为安稳性故于舍应不放逸。
又应观察:"乞者乞由说己密故为我信者","由教舍应舍自物往他世故为我教授者","如火燃家由死火燃世间从彼运我物故为运伴友","由为彼运积聚处故","由于施名善业为友性,由为一切圆满最上极难得佛地圆满因性故为最上善友"。


Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca ‘‘ekantabheditāya jīvitassa āyācitenāpi mayā dātabbaṃ, pageva yācitenā’’ti ca ‘‘uḷārajjhāsayehi gavesitvāpi dātabbo, [dātabbato (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā)] sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca ‘‘yācakānamevatthāya mayā sabbopi pariggahetabbo’’ti ca ‘‘ayācitvāpi maṃ mama santakaṃ yācakā kadā sayameva gaṇheyyu’’nti ca ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca ‘‘kathaṃ vāhaṃ dadamāno datvāpi ca attamano assaṃ pamudito pītisomanassajāto’’ti ca ‘‘kathaṃ vā me yācakā bhaveyyuṃ, uḷāro ca dānajjhāsayo’’ti ca ‘‘kathaṃ vāhamayācito eva yācakānaṃ hadayamaññāya dadeyya’’nti ‘‘sati dhane, yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca ‘‘kathamahaṃ attano aṅgāni, jīvitañcāpi pariccajeyya’’nti ca cāganinnatā upaṭṭhapetabbā.

Apica ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakamanugacchati yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti atthe nirapekkhatāya cittaṃ uppādetabbaṃ. Yācamāno pana yadi piyapuggalo hoti ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadanto hi yācakānaṃ piyo hotīti. Atha pana verīpuggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verīpi piyo mitto hotī’’ti visesato somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaverīpuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.


我来为您直译这段巴利文：
如是:"由此于殊胜业我被尊重,故彼尊重应作不虚","由生命必坏故即被请求我亦应施,何况被乞","由殊胜意乐寻求亦应施,由我福自来","由施方便此为我摄益","如我如是一切世间我应摄益","无乞者云何我施波罗蜜圆满","唯为乞者我应摄一切","不乞我时我物乞者何时自取","云何我为乞者爱乐意适","或云何彼为我爱乐意适","或云何我施时施已心满足欢喜生喜悦","或云何我有乞者及殊胜施意乐","或云何我不被乞知乞者心而施","有财有乞者不舍为我大欺","云何我舍自支分及命"应令生起舍趣向性。
又"此名义随无所期望施者如无所期望浪费者蛀虫"应于义生无所期望心。但若乞者是爱人应生欢喜"爱者乞我"。若是舍人应生欢喜"此乞我者由此舍必成友"。因施者为乞者所爱。若怨敌乞者应特别生欢喜"敌者乞我,此乞我者由此舍怨者亦成爱友"。如是如于爱人于中人怨人亦应先慈起悲而施。


Sace panassa cirakālaṃ paribhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisa sambodhāya abhinīhāraṃ karontena sabbasattānamupakārāya ayaṃ kāyo nissaṭṭho, tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ abhisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci abhisaṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ, tacaṃ, khandhaṃ, viṭapaṃ, sākhaṃ, palāsaṃ, pupphaṃ, phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo. Ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu. Kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti abhiniveso, tasmā bāhiresu mahābhūtesu viya ajjhattikesupi karacaraṇanayanādīsu, maṃsādīsu ca anapekkhena hutvā ‘taṃ tadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti. Evaṃ paṭisañcikkhato cassa sambodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti, so visuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito āyāpāyupāyakosallasamannāgamena bhiyyoso mattāya deyyadhammapariccāgena, abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hoti, ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.

Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – ‘‘idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyassa rāgādipariḷāhassa vinayanaṃ, muttāhāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnamalaṅkāraviseso, sabbadisāvāyanako atikittimo [sabbadisāvāyanato akittimo (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā; dī. ni. ṭī. 1.7)] sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi, devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādidevalokārohaṇasopānapanti, jhānābhiññānaṃ adhigamūpāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti. Vuttañhetaṃ bhagavatā ‘‘ijjhati bhikkhave, sīlavato cetopaṇidhi visuddhattā’’ti (dī. ni. 3.337; saṃ. ni. 4.352; a. ni. 8.35). Aparampi vuttaṃ ‘‘ākaṅkheyya ce bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.65). Tathā ‘‘avippaṭisāratthāni kho ānanda kusalāni sīlānī’’ti, (a. ni. 10.1; 11.1) ‘‘pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāyā’’tiādisuttānañca (dī. ni. 2.150; a. ni. 5.213; udā. 76; mahāva. 385) vasena sīlaguṇā paccavekkhitabbā. Tathā aggikkhandhopamasuttādīnaṃ (a. ni. 

我来为您直译这段巴利文：
若彼由长时熏习故于应施物境生贪法,彼立菩萨誓者应如是思维:"善士!汝为正等觉作志愿时已为一切有情利益舍此身,及舍所成福,于此于外物生执著如象洗浴,故汝不应生任何执著。譬如大药树住立取根者取根,取皮者取皮茎枝叶花果,彼树不生'彼取我物'寻思,如是我为一切世间利励起于极苦不知恩常不净身为他利用时不应生丝毫邪寻。或此内外大种定坏散毁灭法有何差别?但此是全然痴现'此是我的,此是我,此是我我'执著,故于外大种如是于内手足眼等肉等应成无顾恋心'欲彼彼者取'。"如是思维彼为正等觉勤修于身命无顾恋不难身语意业极清净,彼清净身语意业清净活命住正行具得失方便善巧更以诸多舍应施物,以无畏施正法施能摄一切有情,此为于施波罗蜜思维法。
于戒波罗蜜应如是思维:"此名戒为不能以恒河水等净除恶垢洗净水,不能以旃檀等除贪等热恼除灭,不共善人以众多珍珠璎珞冠环等众人庄严殊胜庄严,一切方吹不造作一切时适宜香,由为刹帝利长者等天等所礼敬等故为最上调伏咒,为四大王天等天界登升梯级,为定通证得方便,为涅槃大城达到道,为声闻觉独觉正等觉住立地,或随所欲所愿为彼彼成就方便故胜如意宝如意树等。因世尊说此:"诸比丘!具戒者心愿成就由清净故。"复说:"诸比丘!若欲我为同梵行者爱适重可尊敬者,应于诸戒作圆满"等。如是"阿难!诸善戒为无悔目的","居士!此五为具戒戒圆满功德"等依经应观察戒功德。如是依火聚喻经等;

7.72) vasena sīlavirahe ādīnavā.

Apica pītisomanassanimittato, attānuvādaparānuvādadaṇḍaduggatibhayābhāvato, viññūhi pāsaṃsabhāvato, avippaṭisārahetuto, paramasotthiṭṭhānato, kulasāpateyyādhipateyyajīvitarūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti.

Tathā sīlavato attā na upavadati, na ca pare viññū, daṇḍaduggatibhayānañca sambhavoyeva natthi, ‘‘sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso ca hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato, bhogabyasanādiparihāramukhena mahato atthassa sādhanato, maṅgalabhāvato, paramaṃ sotthiṭṭhānaṃ. Nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi mahārāja, idha te assa dāso kammakaro’’tiādi (dī. ni. 1.183) vakkhamānasāmaññasuttavacanañcettha sādhakaṃ, corādīhi asādhāraṇato, paralokānugamanato, mahapphalabhāvato, samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ sāpateyyaṃ atiseti sīlaṃ. Paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnamissariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānamissariyaṃ, vassasatādidīghappamāṇato ca jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato, satipi jīvite sikkhānikkhipanassa maraṇatāvacanato ca sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato, jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānappabhede rājayuvarājasenāpatiādiṭhānavisese ca sukhavisesādhiṭṭhānabhāvato atiseti sīlaṃ. Sabhāvasiniddhe santikāvacarepi bandhujane, mittajane ca ekantahitasampādanato, paralokānugamanato ca atiseti sīlaṃ. ‘‘Na taṃ mātā pitā kayirā’’tiādi (dha. pa. 43) vacanañcettha sādhakaṃ. Tathā hatthiassarathapattibalakāyehi, mantāgadasotthānapayogehi ca durārakkhānamanāthānaṃ attādhīnato, anaparādhīnato, mahāvisayato ca ārakkhabhāvena sīlameva visiṭṭhataraṃ. Tenevāha ‘‘dhammo have rakkhati dhammacāri’’ntiādi (theragā. 303; jā. 1.10.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati, aparisuddhā ca pārisuddhiṃ.

Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhadhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ ‘‘nanu tayā bodhāya paṇidhānaṃ kataṃ, sīlavekallena ca na sakkā na ca sukarā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā’’ti. Sabbasampattīnamaggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ, tasmā ‘‘kikīva aṇḍa’’ntiādinā (dī. ni. aṭṭha. 1.7; visuddhi. 

我来为您直译这段巴利文：
7.72.依戒缺失过患。
又依喜悦相,无自责他责罚恶趣怖畏,为智者所赞,无悔因,最安稳处,超胜族财自在命位形亲友圆满等应观察戒。因具戒者因自戒圆满生大喜悦"我已作善,已作福,已作怖畏护。"
如是具戒者自不呵责,智者亦不呵责,罚恶趣怖畏亦无有生,"具戒人是善法者"为智者所赞。如是具戒者"我已作恶,已作暴,已作罪"此无戒者悔恨不生。此名戒由住不放逸,由免除财难等门成就大义,由吉祥性,为最安稳处。下贱种姓具戒者为刹帝利长者等所敬故戒圆满超胜族圆满,"大王!汝意云何?此有奴仆作役者"等当说沙门经句为此成证,由非贼等共有,随往后世,有大果,为止等功德住处故戒超胜外财宝。由为最胜心自在住处故戒超胜刹帝利等自在。因由戒缘彼彼有情众中有情自在,由寿量百岁等长时量说具戒者一日命亦殊胜,虽有命由舍学说为死故戒较命更殊胜。由令怨者亦生爱乐,不为老病衰所胜故戒超胜容貌圆满。由为宫殿楼阁等处分别王太子将军等位分别殊胜乐住处故戒超胜。于自性亲近住附近亲戚者友人由成就绝对利益,随往后世故戒超胜。"母父不能作此"等句为此成证。如是以象马车步兵军队,咒药安稳加行难守护无依者由自依,不依他,大境界故戒为最殊胜护卫。故说"法护行法者"等。如是思维具足如是众多功德之戒者未圆满戒圆满得圆满,未清净得清净。
若彼由长时习故戒对治法嗔等于中间生起,彼立菩萨誓者应如是思维:"汝已为觉作愿,戒缺失不能不易得世间圆满,何况出世间。"应以一切圆满道正等觉住处戒达最胜,故"如鸡[护]卵"等;

1.19) vuttanayena sammadeva sīlaṃ rakkhantena suṭṭhu tayā pesalena bhavitabbaṃ.

Apica tayā dhammadesanāya yānattaye sattānamavatāraṇaparipācanāni kātabbāni, sīlavekallassa ca vacanaṃ na paccetabbaṃ hoti, asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā ‘‘kathāhaṃ saddheyyo hutvā sattānamavatāraṇaparipācanāni kareyya’’nti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca jhānādiguṇavisesayogena me sattānamupakārakaraṇasamatthatā, paññāpāramīādiparipūraṇañca jhānādayo guṇā ca sīlapārisuddhiṃ vinā na sambhavantīti sammadeva sīlaṃ sodhetabbaṃ.

Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.111; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 2.154; 5.1002; a. ni. 10.99; netti. 94) gharāvāse, ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; 2.42; pāci. 417; cūḷani. 147) ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.168) ca kāmesu, ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (ma. ni. 1.426) kāmacchandādīsu ādīnavadassanapubbaṅgamā, vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.191, 398; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 1.291; saṃ. ni. 5.1002; a. ni. 10.99; netti. 98) pabbajjādīsu ānisaṃsāpaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā kātabbā. Ayamettha saṅkhepo, vitthāro pana dukkhakkhandhaāsivisopamasuttādi (ma. ni. 1.163, 175; saṃ. ni. 4.238) vasena veditabbo.

Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāya guṇā manasi kātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti. Yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakakiccapaṭipattiyamasamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahāsattā bodhisattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā, aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena hi upāyakosallayogato pariccāgo parahitapavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ muddhasadisaṃ [vuddhisadisaṃ (dī. ni. ṭī. 

我来为您直译这段巴利文：
1.19.所说法如正持戒者汝应成为善巧者。
又汝应以法说令诸有情入三乘成熟,戒缺失言不可信,如不适食思维医者治疗,故"我云何成可信令诸有情入[乘]成熟"应成自性清净戒。又以定等功德殊胜相应我能作有情利益,慧波罗蜜等圆满及定等功德无戒清净不生故应正净戒。
如是"在家迫窄尘道"等依在家,"诸欲如骨聚"等"母亦与子争"等依诸欲,"譬如士夫取债从事"等依欲贪等见过患为先,如说相反"出家空旷"等依出家等思维功德观察出离波罗蜜。此中此为略说,广说应依苦蕴蛇喻经等了知。
如是"无慧施等法不净,不能如自作用"应作意慧功德。如无命根身机不庄严,不能自作诸业。如眼等根无识不能于自境作用,如是信等根无慧于自作用不能故于舍等行慧为主因。已开慧眼诸大士菩萨虽施自支分亦不自赞,不轻他,如药树无分别于三时亦生悦。因由慧方便善巧相应舍转起利他成施波罗蜜。因为自利施如增长;

1.7)] hoti.

Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhiyeva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ, pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānaninno, pare ca tattha patiṭṭhapeti.

Vīriyañca paññārahitaṃ yathicchitamatthaṃ na sādheti durārambhabhāvato. Anārambhoyeva hi durārambhato seyyo, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādīnamadhivāsakajātiyo hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti. Paññavato pana te khantisampattiyā anubrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇipi saccāni tesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti. Tathā paññābalena attānamupatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti. Paññavā eva ca piyamajjhattaverivibhāgamakatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhālābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā.

Apica paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadārahitassa ca na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti. ‘‘Nanu tayā parahitāya paṭipannena sakkaccaṃ paññāpārisuddhiyā āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi lokaṃ anuggaṇhanto satte niyyānamagge avatāreti, indriyāni ca nesaṃ paripāceti. Tathā paññābalena khandhāyatanādīsu pavicayabahulo pavattinivattiyo yāthāvato parijānanto dānādayo guṇavisese nibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.

Tathā dissamānapārānipi lokiyāni kammāni nihīnavīriyena pāpuṇitumasakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇoti. Majjhimo pana ārabhitvāna antarāvosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārabhitvā pāramadhigacchatīti vīriyasampatti paccavekkhitabbā.


我来为您直译这段巴利文：
1.7.。
如是由无慧故不离贪等染故戒清净亦不生,何况为一切智功德住处。唯具慧者能善见在家欲乐轮回过患,出家定境涅槃功德,出家已生定境趣向涅槃,亦令他立于彼。
无慧精进不成所欲义由难发起性。因不发起胜于难发起,但具慧精进由行方便无难证。如是唯具慧者能忍他害等,非愚者。无慧者他所作诸害增长忍对治。具慧者彼等依忍圆满增长令彼坚固。唯具慧者如实知三谛及彼等因对治不欺他。如是以慧力持自具足正勤于诸波罗蜜不动受持决定。唯具慧者不作爱中怨分别于一切善摄益。如是依慧于得失等世法会无变异成舍。如是慧为一切波罗蜜清净因故应观察慧功德。
又无慧无见圆满,无见圆满无戒圆满,无戒见圆满者无定圆满,不得定者不能成就自利,何况增上利他。"汝为利他行者应恭敬作慧清净加行"菩萨应如是诫自。因由慧威力大士住四住处以四摄事摄世间令有情入出离道,令彼等根成熟。如是依慧力于蕴处等多观察如实知转还令施等功德殊胜成通达分作菩萨学圆满,如是确立种种行相慧功德应增长慧波罗蜜。
如是可见岸世间业以劣精进不能到达,但发勤精进不计疲无难证。因劣精进者不能发起"令一切有情度轮回大暴流",中等者发起已中止,上精进者不顾自乐发起到达彼岸,应观察精进圆满。


Apica ‘‘yassa attano eva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi vīriyassa sithilabhāvena manorathānaṃ matthakappatti na sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahānāgānamiva dunnivāraṇabhāvato, tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato, tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato, tadovādakāritāya ca vasalassa puthujjanabhāvassa sati sambhave yuttaṃ sayameva saṃsāradukkhato nissaritu’’nti ca ‘‘micchāvitakkā vīriyānubhāvena dūrī bhavantī’’ti ca ‘‘yadi pana sambodhiṃ attādhīnena vīriyena sakkā samadhigantuṃ, kimettha dukkara’’nti ca evamādinā nayena vīriyaguṇā paccavekkhitabbā.

Tathā ‘‘khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnaṃ appaṭihatamāyudhaṃ, parābhibhavane samatthānamalaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanā udakadhārā, kalyāṇakittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidhānakavāṭaṃ devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānamadhivāsabhūmi, uttamā kāyavacīmanovisuddhī’’ti manasi kātabbaṃ. Apica ‘‘ete sattā khantisampattiyā abhāvato idhaloke tapanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo, bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa ca dukkhassa āṇaṇyakaraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako , ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhabhūtāvesena ayaṃ mayhaṃ aparajjhati, svāyaṃ kodhabhūtāveso mayā vinetabbo’’ti ca ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca ‘‘yehi dhammehi apakāro kato, yattha ca kato, sabbepi te tasmiṃyeva khaṇe niruddhā, kassidāni kena kopo kātabbo’’ti ca ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā brūhetabbā.


我来为您直译这段巴利文：
又"唯为自度轮回泥发起者,以精进松弛不能设想意愿成就顶点,何况为度含天世间作志愿者"及"由贪等恶群如大醉象难制止性,由彼因业受持如举剑杀者性,由彼缘恶趣常开口性,由彼令入恶友常近住性,由随彼教作凡夫性若有生应自出轮回苦"及"邪寻由精进威力远离"及"若以自依精进能证等觉,此有何难"应以如是等法观察精进功德。
如是"此名忍由灭尽无余功德对治嗔故于成就功德为善者无碍武器,为能胜他者庄严,为沙门婆罗门力圆满,为灭嗔火水流,为善名声生处,为止恶人语毒咒药,为住律仪者最上贤性,由深意乐性如海,为嗔大海界限,为闭恶趣门扇为登天梵世阶梯,为一切功德住处,为最上身语意清净"应作意。又"此等有情由无忍圆满于此世热恼,于他世从事热恼法"及"若由他害缘生苦,但彼苦田即自身,种子即业由我造作"及"此为彼苦还债"及"无害者云何我忍圆满生"及"若此今害者,彼过去为我作此利益"及"害即为忍缘故为利益"及"此一切有情如我子,于子过失谁当嗔"及"由嗔鬼入故此害我,彼嗔鬼入我应调伏"及"由彼害生此我苦,我亦为缘"及"以彼法作害,于彼处作,一切彼即彼刹那灭,今以谁于谁作嗔"及"由诸法无我谁于谁作过"如是观察应增长忍圆满。


Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, tena iti paṭisañcikkhitabbaṃ ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhuppādanena dukkhupanisāya saddhāya, sabbaloke anabhiratisaññāya ca paccayo’’ti ca ‘‘indriyapakatiresā, yadidaṃ iṭṭhāniṭṭhavisayasamāyogo, tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbepime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopo kātabbo’’ti ca ‘‘aparādhake ca sati guṇe guṇavati mayā kopo na kātabbo’’ti ca ‘‘asati guṇe kassacipi guṇassābhāvato visesena karuṇāyitabbo’’ti ca ‘‘kopena mayhaṃ guṇayasā nihīyantī’’ti ca ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca ‘‘kodho ca nāmāyaṃ sabbadukkhāhitakārako sabbasukhahitavināsako balavā paccatthiko’’ti ca ‘‘sati ca khantiyā na koci paccatthiko’’ti ca ‘‘aparādhakena aparādhanimittaṃ yaṃ dukkhaṃ āyatiṃ laddhabbaṃ, sati ca khantiyā mayhaṃ tadabhāvo’’ti ca ‘‘cintentena, kujjhantena ca mayā paccatthikoyeva anuvattito’’ti ca ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto’’ti ca ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca ‘‘sati ca kodhe guṇavirodhapaccanīkadhamme kathaṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānaṃ asaṅkhatāmatasantapaṇītatādibhāvato nijjhānaṃ khamanti, ‘buddhadhammā ca acinteyyāparimeyyappabhavā’ti’’, tato ca ‘‘anulomikakhantiyaṃ ṭhito ‘kevalā ime attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vinassanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāro’ti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotī’’ti evamādinā khantipāramiyā paccavekkhaṇā veditabbā.

Tathā ‘‘saccena vinā sīlādīnamasambhavato, paṭiññānurūpapaṭipattiyā abhāvato, saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇabhāvato, asaccasandhassa appaccayikabhāvato, āyatiñca anādeyyavacanatāvahanato, sampannasaccassa sabbaguṇādhiṭṭhānabhāvato, saccādhiṭṭhānena sabbasambodhisambhārānaṃ pārisuddhipāripūrisamanvāyato, sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato , bodhisattapaṭipattiyā ca parinipphattito’’tiādinā saccapāramiyā sampattiyo paccavekkhitabbā.

Tathā ‘‘dānādīsu daḷhasamādānaṃ, tappaṭipakkhasannipāte ca nesaṃ acalādhiṭṭhānaṃ, tattha ca dhīravīrabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantī’’tiādinā adhiṭṭhānaguṇā paccavekkhitabbā.


我来为您直译这段巴利文：
若彼由长时习故因他害所生嗔占据心而住,彼应如是思维:"此名忍为他害对治行作报恩因"及"害以生我苦为苦近信因,为一切世间不乐想因"及"此为根本性是与可意不可意境和合,于此我无不可意境和合者于此从何得"及"嗔所制有情被嗔迷乱散乱心,于此何用报复"及"此一切有情如正等觉保护亲子,故我不应于彼生心嗔"及"有过者有德于有德者我不应作嗔"及"无德由任何德无故应特别悲悯"及"我以嗔减损功德名"及"由嗔我得丑色恶卧等敌所喜"及"此名嗔为一切苦不利作者一切乐利坏者强力敌"及"有忍无任何敌"及"过者由过缘将得彼苦,有忍我无彼"及"思考嗔恚者我随顺敌"及"我以忍降伏嗔时彼为敌奴正降伏"及"因嗔舍忍功德于我不应"及"有嗔功德违逆法云何我戒等法得圆满,无彼等云何我多作有情利如誓达最上圆满"及"有忍由无外散乱故得定者一切行无常苦一切法无我涅槃无为不死寂静妙性悦意,'佛法不可思量无量生'"由此"住顺忍'此唯无我我所法由自缘生灭,不从何来,不往何处,不住何处,于此无谁于谁作为'悦意无我执我所执住处,由此菩萨对觉决定不退法"应如是等知忍波罗蜜观察。
如是"无谛戒等不生,无如誓行,越谛法一切恶法流入性,不实者不可信,引生后不受语性,具谛为一切功德住处,由谛决定一切等觉资粮清净圆满随逐,由不违实法作一切等觉资粮事,菩萨行圆满"等应观察谛波罗蜜圆满。
如是"于施等坚受持,于彼对治会彼等不动决定,于彼无贤勇性不生趣向等觉资粮"等应观察决定功德。;


Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca ‘‘pacchā sabbasattānaṃ lokuttarasampattimākaṅkhantena idāni lokiyasampattimākaṅkhā yuttarūpā’’ti ca ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātumasakkonto kadā payogena taṃ sādhayissāmī’’ti ca ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaddhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca ‘‘savisesaṃ sabbesupi sattesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā, karuṇā ca sabbesaṃ buddhakārakadhammānaṃ ādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukha’’nti evamādinā mettāguṇā paccavekkhitabbā.

Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādisambhārānaṃ sambhavo eva natthī’’ti ca ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca ‘‘anupekkhako saṅkhāresu puññasambhāraṃ, tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca upekkhāya abhāve deyyadhammapaṭiggāhakānaṃ vibhāgamakatvā pariccajituṃ na sakkotī’’ti ca ‘‘upekkhārahitena jīvitaparikkhārānaṃ, jīvitassa vā antarāyaṃ amanasikaritvā sīlavisodhanaṃ kātuṃ na sakkā’’ti ca tathā ‘‘upekkhāvasena aratiratisahasseva nekkhammabalasiddhito, upapattito ikkhanavaseneva sabbasambhārakiccanipphattito, accāraddhavīriyassa anupekkhane padhānakiccākaraṇato, upekkhato eva titikkhānijjhānasambhavato, upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato, lokadhammānaṃ ajjhupekkhanena samādinnadhammesu acalādhiṭṭhānasiddhito, parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbasambodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantī’’ti evamādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti daṭṭhabbaṃ.


我来为您直译这段巴利文：
如是"住于自利量者无有情利心不能得此世他世圆满,何况欲令一切有情住涅槃圆满者"及"后愿一切有情出世间圆满者今愿世间圆满适宜"及"今唯意乐不能作他利乐摄何时以加行成就彼"及"今我以利乐摄增长者后成为我法分享伴"及"无此等我无等觉资粮,故为一切佛功德威力成就因故此等为我最上福田无上善处最上敬处"及"应于一切有情特别现起利益意乐性,又依悲决定应于一切有情增长慈。因无边心于有情乐利乐摄染着者彼等无利苦欲除生强根坚,悲为一切佛作法初行住处根本门首"应如是等观察慈功德。
如是"无舍有情所作恶变生心变异,有心变异无施等资粮生"及"慈爱润泽心无舍资粮不清净"及"无观察者于诸行不能回向福资粮及彼果为有情利"及"无舍不能不作应施物受施者分别而舍"及"无舍者不能不作意命资具或命难而净戒"及如是"依舍力成就千离不乐乐出离力,由观生起成就一切资粮事,不观察太精进不作勤事,由舍生忍观,依舍不违有情行,由舍世法于受持法成不动决定,由于他害等无作意成就慈住故一切等觉资粮受持决定圆满成就依舍威力成就"应如是等法观察舍波罗蜜。如是依于不舍舍等依次观察过患功德为施等波罗蜜缘应见。


Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasapi dhutaṅgadhammā, appicchatādayo ca parikkhārā. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatupasamānussati lūkhapuggalaparivajjanā, siniddhapuggalasevanā, sampasādanīyadhammapaccavekkhaṇā, tadadhimuttatā ca parikkhārā. Hirottappānaṃ akusalādīnavapaccavekkhaṇā, apāyādīnavapaccavekkhaṇā , kusaladhammūpatthambhabhāvapaccavekkhaṇā, hirottapparahitapuggalaparivajjanā, hirottappasampannapuggalasevanā, tadadhimuttatā ca. Bāhusaccassa pubbayogo, paripucchakabhāvo, saddhammābhiyogo, anavajjavijjāṭṭhānādiparicayo, paripakkindriyatā, kilesadūrībhāvo, appassutapuggalaparivajjanā bahussutapuggalasevanā, tadadhimuttatā ca. Vīriyassa apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, dhammamahattapaccavekkhaṇā, thinamiddhavinodanā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, sammappadhānapaccavekkhaṇā, tadadhimuttatā ca. Satiyā satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā upaṭṭhitassatipuggalasevanā, tadadhimuttatā ca. Paññāya paripucchakabhāvo, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyasuttantapaccavekkhaṇā, dhammamahattapaccavekkhaṇā, tadadhimuttatā ca. Catunnaṃ jhānānaṃ sīlādicatukkaṃ, aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā, āvajjanādivasībhāvakaraṇañca parikkhārā.

Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne, āsayasuddhiyā āmisadāne, ubhayasuddhiyā dhammadāne samatthohotītiādinā caraṇādīnaṃ dānādisambhārapaccayatā yathārahaṃ niddhāretabbā. Ativitthārabhayena pana mayaṃ na vitthārayimha. Tathā sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.

Ko saṃkilesoti ettha –

Taṇhādīhi parāmaṭṭha-bhāvo tāsaṃ kilissanaṃ;

Sāmaññato visesena, yathārahaṃ vikappatā.

Avisesena hi taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso. Visesena pana deyyadhammapaṭiggāhakavikappā dānapāramiyā saṃkileso. Sattakālavikappā sīlapāramiyā. Kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā. ‘‘Ahaṃ mamā’’ti vikappā paññāpāramiyā. Līnuddhaccavikappā vīriyapāramiyā. Attaparavikappā khantipāramiyā. Adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā. Bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā. Hitāhitavikappā mettāpāramiyā. Iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti veditabbo.

Kiṃvodānanti –

Taṇhādīhi aghātatā, rahitatā vikappānaṃ;

Vodānanti vijāniyā, sabbāsameva tāsampi.

Anupaghātā hi taṇhā māna diṭṭhi kodhu panāha makkha palāsa issāmacchariya māyā sāṭheyya thambha sārambha mada pamādādīhi kilesehi deyyapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.

Ko paṭipakkhoti –

Akusalā kilesā ca, paṭipakkhā abhedato;

Bhedato pana pubbepi, vuttā macchariyādayo.


我来为您直译这段巴利文：
如是具资具十五行法及五神通。此中名行法为戒律仪,根门守护,食知量精勤不眠,七善法,四禅。此中戒等四者十三头陀法,少欲等为资具。于善法中信有佛法僧戒舍天止念,避粗人,近润人,观察净信法,趣向彼为资具。惭愧有观察不善过患,观察恶趣过患,观察善法支持性,避无惭愧人,近具惭愧人,趣向彼。多闻有宿习,问询性,善法勤,无过学处等习,根成熟性,烦恼远离,避少闻人近多闻人,趣向彼。精进有观察恶趣怖,观察行道,观察法大,除昏沉睡眠,避懈怠人,近发精进人,观察正勤,趣向彼。念有念正知,避失念人近住念人,趣向彼。慧有问询性,令事明净,令根平等,避劣慧人,近具慧人,观察深智行经,观察法大,趣向彼。四禅有戒等四,于三十八所缘前分修习,作转向等自在为资具。
此中由戒等加行净于与有情无畏,由意乐净于施物,由二净于施法能成就,如是等应依宜确定行等为施等资粮缘。我等因畏太广不广说。如是应知圆满轮等亦为施等缘。
何为染污?
"为贪等所执著性为彼等染污,总别依宜分别。"
总而言之为贪等所执著性为诸波罗蜜染污。别则所施物受者分别为施波罗蜜染污。有情时分别为戒波罗蜜。欲有及彼寂止乐不乐分别为出离波罗蜜。"我我所"分别为慧波罗蜜。沉掉分别为精进波罗蜜。自他分别为忍波罗蜜。于未见等见等分别为谛波罗蜜。于等觉资粮及彼对治过功德分别为决定波罗蜜。利不利分别为慈波罗蜜。可意不可意分别为舍波罗蜜应知为染污。
何为清净?
"无贪等害性,离诸分别性;应知为一切彼等清净。"
因无害贪慢见嗔慢覆恼嫉悭诳谄慢激情放逸等烦恼,离所施受者分别等故施等波罗蜜清净光明。
何为对治?
"不善诸烦恼,总为对治分别前已说悭等。"


Avisesena hi sabbepi akusalā dhammā, sabbepi kilesā ca etāsaṃ paṭipakkhā. Visesena pana pubbe vuttā macchariyādayoti veditabbā. Apica deyyapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosattayavaṅkāpagamato lobhādipaṭipakkhaṃ sīlaṃ, kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato, ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā, alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre, apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato, samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.

Kā paṭipattīti –

Dānākārādayo eva, uppāditā anekadhā;

Paṭipattīti viññeyyā, pāramīpūraṇakkame.

Dānapāramiyā hi tāva sukhūpakaraṇasarīrajīvitapariccāgena, bhayāpanayanena, dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ paṭipatti. Tattha āmisadānaṃ abhayadānaṃ dhammadānanti dātabbavatthuvasena tividhaṃ dānaṃ. Tesu bodhisattassa dātabbavatthu ajjhattikaṃ, bāhiranti duvidhaṃ. Tattha bāhiraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālā gandhaṃ vilepanaṃ seyyā āvasathaṃ padīpeyyanti dasavidhaṃ. Annādīnaṃ khādanīyabhojanīyādivibhāgena anekavidhañca. Tathā rūpārammaṇaṃ yāva dhammārammaṇanti ārammaṇato chabbidhaṃ. Rūpārammaṇādīnañca nīlādivibhāgena anekavidhaṃ. Tathā maṇikanakarajatamuttāpavāḷādikhettavatthuārāmādi dāsīdāsagomahiṃsādinānāvidhavatthūpakaraṇavasena anekavidhaṃ.

Tattha mahāpuriso bāhiraṃ vatthuṃ dento ‘‘yo yena atthiko, taṃ tasseva deti. Dento ca tassa atthiko’’ti sayameva jānanto ayācitopi deti, pageva yācito. Muttacāgo deti, no amuttacāgo. Pariyattaṃ deti, no apariyattaṃ. Sati deyyadhamme paccupakārasannissito na deti, asati deyyadhamme, pariyatte ca saṃvibhāgārahaṃ vibhajati. Na ca deti parūpaghātāvahaṃ satthavisamajjādikaṃ, nāpi kīḷanakaṃ, yaṃ anatthupasaṃhitaṃ, pamādāvahañca, na ca gilānassa yācakassa pānabhojanādiasappāyaṃ, pamāṇarahitaṃ vā deti, pamāṇayuttaṃ pana sappāyameva deti.


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总的说一切不善法、一切烦恼为此等对治。别则应知前说悭等。又施与受者施果中由无贪无嗔无痴功德相应故施为贪嗔痴对治,由离身等三过曲故戒为贪等对治,由离欲乐害他自苦故出离为三毒对治,由贪等为盲由智不盲故慧为贪等对治,由不沉掉如理发起故精进为贪等对治,由忍可意不可意空性故忍为贪等对治,由虽有他利害如实转起故谛为贪等对治,由胜世法于受持资粮不动故决定为贪等对治,由离盖故慈为贪等对治,由坏可意不可意中随顺违逆及平等转故舍为贪等对治应见。
何为行?
"即施等行相,多种已生起;应知为圆满,诸波罗蜜道。"
先于施波罗蜜以施乐具身命,除怖,法教示等多种摄受有情为行。此中资施无畏施法施依所施物为三种施。此中菩萨所施物为内外二种。此中外为食饮衣乘花香涂卧住灯为十种。食等以嚼食噉食等分别为多种。如是色境乃至法境依境为六种。色境等以青等分别为多种。如是以摩尼金银珍珠珊瑚等田地园等婢仆牛水牛等种种物具为多种。
此中大士施外物时"谁需何者,即施彼者。施时知彼需"自知不求亦施,何况求者。解脱施,非不解脱施。适量施,非不适量。有施物时不依报恩施,无施物时分与适合分享者。不施害他刀毒酒等,亦不施玩具无益引放逸物,不施病乞者不适饮食等,或无量,但施适量适宜者。


Tathā yācito gahaṭṭhānaṃ gahaṭṭhānucchavikaṃ deti, pabbajitānaṃ pabbajitānucchavikaṃ deti. Mātāpitaro ñātisālohitā mittāmaccā puttadāradāsakammakarāti etesu kassaci pīḷaṃ ajanento deti, na ca uḷāraṃ deyyadhammaṃ paṭijānitvā lūkhaṃ deti, na ca lābhasakkārasilokasannissito deti, na ca paccupakārasannissito deti, na ca phalapāṭikaṅkhī deti aññatra sammāsambodhiyā, na ca yācito, deyyadhammaṃ vā jigucchanto deti, na ca asaññatānaṃ yācakānaṃ akkosakaparibhāsakānampi apaviddhā dānaṃ deti, aññadatthu pasannacitto anukampanto sakkaccameva deti, na ca kotūhalamaṅgaliko hutvā deti, kammaphalameva pana saddahanto deti, nāpi yācake payirupāsanādīhi saṃkilametvā deti, aparikilamento eva pana deti, na ca paresaṃ vañcanādhippāyo, bhedādhippāyo vā dānaṃ deti, asaṃkiliṭṭhacittova deti, nāpi pharusavāco bhākuṭikamukho dānaṃ deti, piyavādī ca pana pubbabhāsī mihitasitavacano hutvā deti, yasmiṃ ce deyyadhamme uḷāramanuññatāya vā ciraparicayena vā gedhasabhāvatāya vā lobhadhammo adhimatto hoti, jānanto bodhisatto taṃ khippameva paṭivinodayitvā yācake pariyesetvāpi deti, yañca deyyavatthu parittaṃ, yācakopi paccupaṭṭhito, taṃ acintetvā api attānaṃ dhāvitvā dento yācakaṃ sammāneti yathā taṃ akittipaṇḍito, na ca mahāpuriso attano puttadāradāsakammakaraporise yācito te asaññāpite domanassappatte yācakānaṃ deti, sammadeva pana saññāpite somanassappatte deti, dento ca yakkharakkhasapisācādīnaṃ vā manussānaṃ vā kurūrakammantānaṃ jānanto na deti, tathā rajjampi tādisānaṃ na deti, ye lokassa ahitāya dukkhāya anatthāya paṭipajjanti, ye pana dhammikā dhammena lokaṃ pālenti, tesaṃ rajjadānaṃ deti. Evaṃ tāva bāhiradāne paṭipatti veditabbā.

Ajjhattikadānampi dvīhākārehi veditabbaṃ. Kathaṃ? Yathā nāma koci puriso ghāsacchādanahetu attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati dāsabyaṃ, evameva mahāpuriso sambodhihetu nirāmisacitto sattānaṃ anuttaraṃ hitasukhaṃ icchanto attano dānapāramiṃ paripūretukāmo attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati yathākāmakaraṇīyataṃ, karacaraṇanayanādiaṅgapaccaṅgaṃ tena tena atthikānaṃ akampito alīno anuppadeti, na tattha sajjati, na saṅkocaṃ āpajjati yathā taṃ bāhiravatthusmiṃ. Tathā hi mahāpuriso dvīhākārehi bāhiravatthuṃ pariccajati yathāsukhaṃ paribhogāya vā yācakānaṃ, tesaṃ manorathaṃ pūrento attano vasībhāvāya vā. Tattha sabbena sabbaṃ muttacāgo evamāha ‘‘nissaṅgabhāvenāhaṃ sambodhiṃ pāpuṇissāmī’’ti, evaṃ ajjhattikavatthusmimpi veditabbaṃ.

Tattha yaṃ ajjhattikavatthu diyyamānaṃ yācakassa ekanteneva hitāya saṃvattati, taṃ deti, na itaraṃ. Na ca mahāpuriso mārassa, mārakāyikānaṃ vā devatānaṃ vihiṃsādhippāyānaṃ attano attabhāvaṃ , aṅgapaccaṅgāni vā jānamāno deti ‘‘mā tesaṃ anattho ahosī’’ti. Yathā ca mārakāyikānaṃ, evaṃ tehi anvāviṭṭhānampi na deti, nāpi ummattakānaṃ, itaresaṃ pana yāciyamāno samanantarameva deti tādisāya yācanāya dullabhabhāvato, tādisassa ca dānassa dukkarabhāvato.


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如是被求时施在家者施适合在家者,施出家者施适合出家者。父母亲眷朋友臣属子妻奴工等此等任何不生逼迫而施,不许诺胜妙施物而施低劣,不依利养恭敬赞叹而施,不依报恩而施,不期待果报而施唯除正等觉,不厌恶施物而被求而施,不对不调御骂詈责难乞者弃施,但以净心悲愍恭敬而施,不作吉兆好事而施,但信业果而施,亦不令乞者侍奉等疲劳而施,但不令疲劳而施,不以欺骗意破坏意施,但以不染心施,不以粗语皱眉施,但以爱语先语笑颜语而施,若于施物因胜妙可爱或久习或贪染性贪法过强,菩萨知已速除求乞者而施,若施物微少乞者现前,不思惟奔走自身施亦敬重乞者如阿吉提贤者,大士被求自子妻奴工人不知不喜不施乞者,但令善知生喜而施,施时知夜叉罗刹鬼等或人恶业者不施,如是国亦不施如是者,彼等行世间无利苦无义,但法者以法护世间施彼等国。如是应知外施行。
内施亦应知二相。云何?如有人为食衣依止于他成随顺入奴役,如是大士为等觉无物心欲有情无上利乐欲圆满自施波罗蜜依止于他成随顺入随欲所作,手足眼等支分以彼彼求者无怖无吝施与,不著彼不退缩如于外物。因如是大士以二相舍外物或乞者随乐受用满彼意愿或自自在。此中一切解脱施如是说"由无著我当得等觉",如是应知于内物。
此中内物施时必为求者利而施,不施余。大士知魔魔众天伤害意不施自身体支分"勿令彼等无义"。如不施魔众,如是不施被彼附者,亦不施狂者,但被余求时即施由难得如是求故,由难作如是施故。


Abhayadānaṃ pana rājato corato aggito udakato verīpuggalato sīhabyagghādivāḷamigato nāgayakkharakkhasapisācādito sattānaṃ bhaye paccupaṭṭhite tato parittāṇabhāvena dātabbaṃ.

Dhammadānaṃ pana asaṃkiliṭṭhacittassa aviparītadhammadesanā. Opāyiko hi tassa upadeso diṭṭhadhammikasamparāyikaparamatthavasena, yena sāsane anotiṇṇānaṃ avatāraṇaṃ otiṇṇānaṃ paripācanaṃ. Tatthāyaṃ nayo – saṅkhepato tāva dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo saṃkileso okāro ca nekkhamme ānisaṃso. Vitthārato pana sāvakabodhiyaṃ adhimuttacittānaṃ saraṇagamanaṃ, sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, aṭṭhatiṃsāya ārammaṇesu kammakaraṇavasena samathānuyogo, rūpamukhādīsu vipassanābhinivesesu yathārahaṃ abhinivesanamukhena vipassanānuyogo, tathā visuddhipaṭipadāya sammattagahaṇaṃ, tisso vijjā, cha abhiññā, catasso paṭisambhidā, sāvakabodhīti etesaṃ guṇasaṃkittanavasena yathārahaṃ tattha tattha patiṭṭhāpanā, pariyodapanā ca. Tathā paccekabodhiyaṃ, sammāsambodhiyañca adhimuttacittānaṃ yathārahaṃ dānādipāramīnaṃ sabhāvasarasalakkhaṇādisaṃkittanamukhena tīsupi avatthābhedesu tesaṃ buddhānaṃ mahānubhāvatāvibhāvanena yānadvaye patiṭṭhāpanā, pariyodapanā ca. Evaṃ mahāpuriso sattānaṃ dhammadānaṃ deti.

Tathā mahāpuriso āmisadānaṃ dento ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiñca ramaṇīyaṃ aggaphalasampattiñca nipphādeyya’’nti annaṃ deti, tathā sattānaṃ kāmakilesapipāsavūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya, hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ deti, tathā buddhaguṇasobhānipphattiyā mālāvilepanaṃ deti, tathā bodhimaṇḍāsananipphattiyā āsanaṃ deti, tathāgataseyyanipphattiyā seyyaṃ deti, saraṇabhāvanipphattiyā āvasathaṃ deti, pañcacakkhupaṭilābhāya padīpeyyaṃ deti.

Byāmappabhānipphattiyā rūpadānaṃ deti, brahmassaranipphattiyā saddadānaṃ deti, sabbalokassa piyabhāvāya rasadānaṃ deti, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ deti, ajarāmaraṇabhāvāya bhesajjadānaṃ deti, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ deti, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ deti, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ deti, sakalassāpi lokassa patibhāvūpagamanāya dāradānaṃ deti, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, dānādisampattiyā ārāmuyyānādivanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇe sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ. ‘‘Sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.


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无畏施则于有情怖畏现前时由王贼火水怨敌师子虎等猛兽龙夜叉罗刹鬼等为保护而施。
法施则以不染心正法教示。随顺有此教导以现法后世第一义故,由此令未入教者入已入者成熟。此中此为略则施说戒说天说欲过患染污卑下及出离功德。广则于声闻菩提心趣者归依,戒律仪,根门守护,食知量,精勤不眠,七善法,于三十八所缘作业方式修止,于色门等观察入处随宜入处方式修观,如是清净道正持,三明,六神通,四无碍解,声闻菩提以此等功德称扬方式随宜安立清净。如是于缘觉菩提正等觉心趣者随宜以施等波罗蜜自性味相等称扬方式于三位差别显彼等佛大威力于二乘安立清净。如是大士施有情法施。
如是大士施资施时"以此施我令有情成就寿色乐力辩等圆满及可爱最上果圆满"故施食,如是为息有情欲烦恼渴故施饮,如是为成金色及惭愧庄严故施衣,如是为成神通及涅槃乐故施乘,如是为成戒香故施香,如是为成佛功德庄严故施花涂,如是为成觉座故施座,为成如来卧故施卧具,为成皈依处故施住所,为得五眼故施灯明。
为成一寻光故施色施,为成梵音故施声施,为成一切世间爱故施味施,为成佛细软故施触施,为成不老死故施药施,为解脱烦恼奴役故施奴独立,为乐正法故施无过嬉戏乐因,为以圣生令一切有情至自子故施子,为成一切世间主故施妻,为成妙相圆满故施金摩尼珍珠珊瑚等,为成随好圆满故施种种庄严,为得正法藏故施财藏,为成法王故施国,为施等圆满故施园苑等林,为以轮标足趣觉场故施足,为渡有情四暴流故施手作正法手施,为得信等根故施耳鼻等,为得一切眼故施眼,以"愿我身于见闻忆念承事等一切时为一切有情利乐因一切世间所依"故施肉血等。以"愿成一切世间最上"故施头。


Evaṃ dadanto ca na anesanāya deti, na paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhikaṅkhāya, na yācakajigucchāya, na acittīkārena, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittiṃ katvā deti, avibhāgena deti, tīsu kālesu somanassiko deti, tato eva ca datvā na pacchānutāpī hoti, na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyako. Annadānañhi dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti vatthādīhi saddhiṃ deti, tathā vatthadānaṃ dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti annādīhi saddhiṃ deti. Pānadānādīsupi eseva nayo, tathā rūpadānaṃ dento itarārammaṇānipi tassa parivāraṃ katvā deti, evaṃ sesesupi.

Tattha rūpadānaṃ nāma nīlapītalohitodātādivaṇṇādīsu pupphavatthadhātūsu aññataraṃ labhitvā rūpavasena ābhujitvā ‘‘rūpadānaṃ dassāmi, rūpadānaṃ mayha’’nti cintetvā tādise dakkhiṇeyye dānaṃ patiṭṭhāpeti, etaṃ rūpadānaṃ nāma.

Saddadānaṃ pana bherīsaddādivasena veditabbaṃ. Tattha saddaṃ kandamūlāni viya uppāṭetvā, nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ na sakkoti, savatthukaṃ pana katvā dadanto saddadānaṃ deti nāma, tasmā yadā ‘‘saddadānaṃ dassāmī’’ti bherīmudiṅgādīsu aññatarena tūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, kāreti ca, ‘‘saddadānaṃ dassāmi, saddadānaṃ me’’ti bherīādīni ṭhapāpeti, dhammakathikānaṃ pana saddabhesajjaṃ, telaphāṇitādīni ca deti, dhammassavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakathaṃ, anumodanakathañca karoti, kāreti ca, tadā saddadānaṃ nāma hoti.

Tathā mūlagandhādīsu aññataraṃ rajanīyaṃ gandhavatthuṃ, pisitameva vā gandhaṃ yaṃ kiñci labhitvā gandhavasena ābhujitvā ‘‘gandhadānaṃ dassāmi, gandhadānaṃ mayha’’nti buddharatanādīnaṃ pūjaṃ karoti, kāreti ca, gandhapūjanatthāya agarucandanādike gandhavatthuke pariccajati, idaṃ gandhadānaṃ.

Tathā mūlarasādīsu yaṃ kiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā ‘‘rasadānaṃ dassāmi, rasadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti, rasavatthumeva vā aññaṃ gavādikaṃ pariccajati, idaṃ rasadānaṃ.

Tathā phoṭṭhabbadānaṃ mañcapīṭhādivasena, attharaṇapāvuraṇādivasena ca veditabbaṃ. Yadā hi mañcapīṭhabhisibibbohanādikaṃ, nivāsanapārupanādikaṃ vā sukhasamphassaṃ rajanīyaṃ anavajjaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā ‘‘phoṭṭhabbadānaṃ dassāmi, phoṭṭhabbadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti. Yathāvuttaṃ phoṭṭhabbavatthuṃ labhitvā pariccajati, etaṃ phoṭṭhabbadānaṃ.


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如是施时不以非求而施,不以害他而施,不以畏而施,不以耻而施,不以应施者怒而施,有胜妙不施低劣,不以自举而施,不以贬他而施,不以期待果而施,不以厌乞者而施,不以不敬而施,但恭敬而施,亲手而施,适时而施,作敬而施,无分别而施,三时欢喜而施,由此施已不后悔,不依受者作慢轻慢,对受者爱语可说乐施与眷属施。施食时"令彼有眷属"以衣等俱施,如是施衣时"令彼有眷属"以食等俱施。于施饮等亦此法,如是施色时以余境为彼眷属而施,如是于余亦尔。
此中色施名得青黄赤白等色等花衣舍利等一种以色意"我将施色施,我色施"思已于如是应施者安立施,此名色施。
声施则依鼓声等应知。此中声如掘根不能施,如手执青莲不能置手施,但作有物而施名施声,故若"我将施声施"以鼓小鼓等一种乐器供养三宝,令供养,"我将施声施,我声施"令置鼓等,但施法师声药油糖等,宣法听闻,说咏诵,说法话,座谈话,随喜话及令作,此时名声施。
如是得根香等一种可爱香物或磨香任何以香意"我将施香施,我香施"作供养佛宝等令供养,为香供养舍沉香旃檀等香物,此香施。
如是得根味等任何可爱味物以味意"我将施味施,我味施"施应施者,或舍味物余牛等,此味施。
如是触施依床座等,敷覆等应知。因若得床座褥枕等或衣被等乐触可爱无过触物以触意"我将施触施,我触施"施应施者。得如说触物舍,此触施。


Dhammadānaṃ pana dhammārammaṇassa adhippetattā ojāpānajīvitavasena veditabbaṃ. Ojādīsu hi aññataraṃ rajanīyaṃ dhammavatthuṃ labhitvā dhammārammaṇavasena ābhujitvā ‘‘dhammadānaṃ dassāmi, dhammadānaṃ mayha’’nti sappinavanītādi ojadānaṃ deti, ambapānādiaṭṭhavidhaṃ pānadānaṃ deti, jīvitadānanti ābhujitvā salākabhattapakkhikabhattādīni deti. Aphāsukabhāvena abhibhūtānaṃ byādhikānaṃ vejjaṃ paṭṭhapeti, jālaṃ phālāpeti, kumīnaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanena baddhānaṃ sattānaṃ bandhanamokkhaṃ kāreti, māghātabheriṃ carāpeti, aññānipi sattānaṃ jīvitaparittāṇatthaṃ evarūpāni kammāni karoti, kārāpeti ca, idaṃ dhammadānaṃ nāma.

Sabbampetaṃ yathāvuttadānasampadaṃ sakalalokahitasukhāya pariṇāmeti attano ca akuppāya vimuttiyā aparikkhayassa chandassa aparikkhayassa vīriyassa aparikkhayassa samādhissa aparikkhayassa paṭibhānassa aparikkhayassa jhānassa aparikkhayāya sammāsambodhiyā pariṇāmeti , imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite aniccasaññā paccupaṭṭhapetabbā. Tathā bhogesu, bahusādhāraṇatā ca nesaṃ manasi kātabbā, sattesu ca mahākaruṇā satataṃ samitaṃ paccupaṭṭhapetabbā. Evañhi bhogehi gahetabbasāraṃ gaṇhanto ādittato viya agārato sabbaṃ sāpateyyaṃ, attānañca bahi nīharanto na kiñci seseti, na katthaci vibhāgaṃ karoti, aññadatthu nirapekkho nissajjati eva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.

Sīlapāramiyā pana ayaṃ paṭipattikkamo – yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena mahāpurisena ādito attano eva tāva sīlaṃ visodhetabbaṃ. Tattha catūhākārehi sīlaṃ visujjhati ajjhāsayavisuddhito, samādānato, avītikkamanato, sati vītikkame puna pākaṭīkaraṇato ca. Visuddhāsayatāya hi ekacco attādhipati hutvā pāpajigucchanasabhāvo ajjhattaṃ hiridhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, tathā parato samādāne sati ekacco lokādhipati hutvā pāpato uttasanto ottappadhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, iti ubhayathāpi ete avītikkamanato sīle patiṭṭhahanti. Atha ca pana kadāci satisammosena sīlassa khaṇḍādibhāvo siyā, tāyayeva yathāvuttāya hirottappasampattiyā khippameva naṃ vuṭṭhānādinā paṭipākatikaṃ karontīti.

Tayidaṃ sīlaṃ vārittaṃ cārittanti duvidhaṃ. Tatthāyaṃ bodhisattassa vārittasīle paṭipattikkamo – tena sabbasattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya, parūpakaraṇaviratatāya parasantako alagaddo viya na parāmasitabbo. Sace pabbajito hoti, abrahmacariyatopi ārācārī hoti sattavidhamethunasaṃyogavirato, pageva paradāragamanato. Gahaṭṭho samāno paresaṃ dāresu sadā pāpakaṃ cittampi na uppādeti. Kathento saccaṃ hitaṃ piyaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti. Sabbattha anabhijjhālu , abyāpannacitto, aviparītadassano kammassakatāñāṇena ca samannāgato. Samaggatesu sammāpaṭipannesu niviṭṭhasaddho hoti niviṭṭhapemoti.


我来为您直译这段巴利文：
法施则因意在法境依精液饮命应知。因得精液等一种可爱法物以法境意"我将施法施,我法施"施酥醍醐等精液施,施芒果饮等八种饮施,意命施施粥食半月食等。为病苦所困病者立医,令破网,令毁鱼罟,令毁鸟笼,令解被缚有情缚,令巡杀禁鼓,作令作其他如是救有情命事,此名法施。
此一切如说施圆满回向一切世间利乐及自不动解脱无尽欲无尽精进无尽定无尽辩无尽禅无尽正等觉回向,行此施波罗蜜大士应现起命无常想。如是于诸财应作多共同作意,于诸有情常恒现起大悲。如是取财应取实如从燃烧屋出一切财物,将自身出外不余留,不作任何分别,但无顾恋舍。此为施波罗蜜行道。
戒波罗蜜则此行道 - 因欲以一切智戒庄严庄严有情大士先应清净自戒。此中以四相戒清净:由意乐清净,受持,不违犯,有违犯再显现。因清净意乐故有一以自为主厌恶罪性现起内惭法成极清净行,如是有受持故有一以世间为主怖畏罪现起愧法成极清净行,如是二者由不违犯住戒。又因失念有时戒有缺等,由如说惭愧圆满速以出罪等令还原。
此戒有禁止行持二种。此中此菩萨于禁止戒行道 - 彼应于一切有情如是起悲心,以至梦中亦不生害,由离害他物故不触他物如毒蛇。若出家者远离非梵行离七淫事,何况往他妻。若在家者于他妻常不生恶心。说时说真实有益可爱适量及时法语。一切处无贪,无恶意,无倒见,具业自性智。于和合者正行者住信住爱。


Iti caturāpāyavaṭṭadukkhānaṃ pathabhūtehi akusalakammapathehi, akusaladhammehi ca oramitvā saggamokkhānaṃ pathabhūtesu kusalakammapathesu, kusaladhammesu ca patiṭṭhitassa mahāpurisassa parisuddhāsayapayogato yathābhipatthitā sattānaṃ hitasukhūpasañhitā manorathā sīghaṃ sīghaṃ abhinipphajjanti, pāramiyo paripūrenti. Evaṃbhūto hi ayaṃ. Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko, dīghāyuko sukhabahulo, lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati. Tathā adinnādānanivattiyā corādīhi asādhāraṇe bhoge adhigacchati, parehi anāsaṅkanīyo, piyo, manāpo, vissāsanīyo, bhavasampattīsu alaggacitto pariccāgasīlo, lobhavāsanañca samucchindati. Abrahmacariyanivattiyā alobho hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo, lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.

Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano devatānaṃ piyo manāpo surabhigandhamukho asaddhammārakkhitakāyavacīsamācāro, lakkhaṇavisese adhigacchati, kilesavāsanañca samucchindati. Pesuññanivattiyā parūpakkamehi abhejjakāyo hoti abhejjaparivāro, saddhamme ca abhejjanakasaddho, daḷhamitto bhavantaraparicitānampi sattānaṃ ekantapiyo, asaṃkilesabahulo. Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro nibbattati. Samphappalāpanivattiyā sattānaṃ piyo hoti manāpo, garubhāvanīyo ca, ādeyyavacano parimitālāpo, mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhābyākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.

Anabhijjhālutāya akicchalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti. Abyāpādena piyadassano hoti sattānaṃ sambhāvanīyo, parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo. Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedaṃ pāpuṇantopi pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ, samayantaresu nābhiramati ukkāraṭṭhāne rājahaṃso viya, lakkhaṇattayavijānane kusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva ca bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho hoti, uḷāruḷārasampattiyo pāpuṇāti.

‘‘Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakārakadhammānaṃ ādi caraṇaṃ kāraṇaṃ mukhaṃ pamukha’’nti bahumānaṃ uppādetvā kāyavacīsaṃyame, indriyadamane, ājīvapārisuddhiyaṃ, paccayaparibhoge ca satisampajaññabalena appamatto hoti, lābhasakkārasilokaṃ ukkhittāsikapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 

我来为您直译这段巴利文：
如是远离作为四恶趣轮回苦之道的不善业道和不善法,住于作为天涅槃之道的善业道和善法的大士,由清净意乐加行故如所愿有情利乐相应意愿速速成就,波罗蜜圆满。因此者如是。此中由离害施一切有情无畏,不难成就慈修,得十一慈功德,少病少恼,长寿多乐,得殊胜相,断除嗔习。如是由离不与取得贼等不共财,不为他怀疑,可爱可意,可信,于诸有不着心有舍性,断除贪习。由离非梵行成无贪寂静身心,为有情可爱可意不可疑,升善名称,于女人不着心无贪意,多出离,得殊胜相,断除贪习。
由离妄语成为有情准则可信实语可受,为天爱乐,有香口,身语行护非法,得殊胜相,断除烦恼习。由离离间语身不为他所破有不破眷属,于正法有不破信,坚固友,于多生所亲有情一向可爱,多无染。由离粗语为有情可爱可意乐性柔语可尊,生具八支声。由离绮语为有情可爱可意可重可敬,语受限量,有大势大威力,以机辩善答问,于佛地以一语能对多语言有情答多问。
由无贪易得,于胜财得乐,为刹帝利大富等所敬,不为敌所胜,不得根缺,无对等者。由无恚为有情可爱可尊,由喜他利不难令有情净信,性不粗以慈住,有大势大威力。由无邪见得善友,虽断头亦不作恶业,由见业自性不迷信祥瑞,于正法信住根生,信如来觉,不乐他外道如皇鹅于粪处,善于三相了别,后得无碍智,乃至未得觉于彼彼有情众中最胜最胜,得胜胜成就。
"如是此戒名一切成就住立,一切佛功德生地,一切佛所作法始行因门首"生尊重于身语防护,根调伏,活命清净,受用资具以念正知力不放逸,见利养恭敬名闻如举剑敌,"如鸡护蛋"等。

1.7; dī. ni. aṭṭha. 

这是巴利注疏引用的经文,首先要标注引用来源: "《长部注》" (dī. ni. aṭṭha.)。
不过提供的内容似乎不完整,只显示了一个引用标记 "1.7; dī. ni. aṭṭha.",但没有具体的巴利原文需要翻译。
如果您能提供完整的巴利原文,我很乐意为您直译成简体中文,并遵循以下原则:
完整直译,不意译缩略
在章节编号后加反斜杠
对仗诗句保持对仗形式译出
古地名如可考证,在括号中注明现代地名
请提供需要翻译的巴利原文,我会严格按照这些要求来翻译。

1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ. Ayaṃ tāva vārittasīle paṭipattikkamo.

Cārittasīle pana paṭipatti evaṃ veditabbā – idha bodhisatto kalyāṇamittānaṃ garuṭṭhāniyānaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kālena kālaṃ kattā hoti, tathā tesaṃ kālena kālaṃ upaṭṭhānaṃ kattā hoti, gilānānaṃ kāyaveyyāvaṭikaṃ, vācāya pucchanañca kattā hoti, subhāsitapadāni sutvā sādhukāraṃ kattā hoti, guṇavantānaṃ guṇe vaṇṇetā, paresaṃ apakāre khantā, upakāre anussaritā, puññāni anumoditā, attano puññāni sammāsambodhiyā pariṇāmetā, sabbakālaṃ appamādavihārī kusalesu dhammesu, sati accaye accayato disvā tādisānaṃ sahadhammikānaṃ yathābhūtaṃ āvi kattā, uttariñca sammāpaṭipattiṃ sammadeva paripūretā.

Tathā attano anurūpāsu atthūpasaṃhitāsu sattānaṃ itikattabbatāpurekkhāro analaso sahāyabhāvaṃ upagacchati. Uppannesu ca sattānaṃ byādhiādidukkhesu yathārahaṃ patikāravidhāyako, ñātibhogādibyasanapatitesu sokapanodano, ullumpanasabhāvāvaṭṭhito hutvā niggahārahānaṃ dhammeneva niggaṇhanako yāvadeva akusalā vuṭṭhāpetvā kusale patiṭṭhāpanāya, paggahārahānaṃ dhammeneva paggaṇhanako. Yāni purimakānaṃ mahābodhisattānaṃ uḷāratamāni paramadukkarāni acinteyyānubhāvāni sattānaṃ ekantahitasukhāvahāni caritāni, yehi nesaṃ bodhisambhārā sammadeva paripākaṃ agamiṃsu, tāni sutvā anubbiggo anutrāso ‘‘tepi mahāpurisā manussā eva, anukkamena pana sikkhāpāripūriyā bhāvitattā tādisāya uḷāratamāya ānubhāvasampattiyā bodhisambhāresu ukkaṃsapāramippattā ahesuṃ, tasmā mayāpi sīlādisikkhāsu sammadeva tathā paṭipajjitabbaṃ, yāya paṭipattiyā ahampi anukkamena sikkhaṃ paripūretvā ekantato padaṃ anupāpuṇissāmī’’ti saddhāpurecārikaṃ vīriyaṃ avissajjanto sammadeva sīlesu paripūrakārī hoti.

Tathā paṭicchannakalyāṇo hoti vivaṭāparādho, appiccho santuṭṭho pavivitto asaṃsaṭṭho dukkhasaho aviparītadassanajātiko anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco saṃvutindriyo santamānaso kuhanādimicchājīvavirahito ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, āraddhavīriyo pahitatto kāye ca jīvite ca nirapekkho, appamattakampi kāye, jīvite vā apekkhaṃ nādhivāseti pajahati vinodeti, pageva adhimattaṃ. Sabbepi dussīlyahetubhūte kodhupanāhādike kilesupakkilese pajahati vinodeti, appamattakena visesādhigamena aparituṭṭho hoti, na saṅkocaṃ āpajjati, uparūparivisesādhigamāya vāyamati.


我来为您直译这段巴利文：
1.7.如说方式应恭敬成就戒。此为禁止戒行道。
于行持戒则行道应如是知 - 此中菩萨对善友尊重处时时作礼敬起迎合掌恭敬业,如是对彼等时时作侍奉,对病者作身务问疾,闻善说句作善哉,赞说有德者德,容忍他无益,忆念有益,随喜功德,回向自功德于正等觉,一切时于善法住不放逸,见过失为过失如实向如是同法者显露,更圆满正行。
如是于自适宜有义为有情所应作不懈怠为同伴。于生起有情病等苦随宜作对治,于亲财等衰丧除忧,住出离性以法责应责者乃至令离不善住善,以法助应助者。闻前诸大菩萨最胜最极难不思议威力为有情一向利乐诸行,由此正圆满彼等菩提资粮,闻已不惊不怖"彼等大士亦是人,但渐次圆满学修习已得如是最胜威力成就于菩提资粮得最上波罗蜜,故我亦应于戒等学如是正行,以此行我亦渐次圆满学必达彼地"以信为先不舍精进正圆满于诸戒。
如是隐善显过,少欲知足远离不杂苦忍生正见不掉举不高举不轻躁不好语不散语根防意寂离诳等邪命具戒行境界,于微细罪见畏受持学处,精进发勤于身命无顾,不容受少许于身命顾舍除远离,何况多。舍除远离一切恶戒因嗔恨等烦恼垢染,不以少殊胜得满足,不退缩,为得上上殊胜而勤。


Yena yathāladdhā sampatti hānabhāgiyā vā ṭhitibhāgiyā vā na hoti, tathā mahāpuriso andhānaṃ pariṇāyako hoti, maggaṃ ācikkhati, badhirānaṃ hatthamuddāya saññaṃ deti, atthamanuggāheti, tathā mūgānaṃ. Pīṭhasappikānaṃ pīṭhaṃ deti, vāheti vā. Assaddhānaṃ saddhāpaṭilābhāya vāyamati, kusītānaṃ ussāhajananāya, muṭṭhassatīnaṃ satisamāyogāya. Vibbhantattānaṃ samādhisampadāya, duppaññānaṃ paññādhigamāya vāyamati. Kāmacchandapariyuṭṭhitānaṃ kāmacchandapaṭivinodanāya vāyamati. Byāpādathinamiddhauddhaccakukkuccavicikicchāpariyuṭṭhitānaṃ vicikicchāvinodanāya vāyamati. Kāmavitakkādipakatānaṃ kāmavitakkādimicchāvitakkavinodanāya vāyamati. Pubbakārīnaṃ sattānaṃ kataññutaṃ nissāya pubbabhāsī piyavādī saṅgāhako sadisena, adhikena vā paccupakāre sammānetā hoti.

Āpadāsu sahāyakiccaṃ anutiṭṭhati, tesaṃ tesañca sattānaṃ pakatiṃ, sabhāvañca parijānitvā yehi yathā saṃvasitabbaṃ hoti, tehi tathā saṃvasati. Yesu ca yathā paṭipajjitabbaṃ hoti, tesu tathā paṭipajjati. Tañca kho akusalato vuṭṭhāpetvā kusale patiṭṭhāpanavasena, na aññathā. Paracittānurakkhaṇā hi bodhisattānaṃ yāvadeva kusalābhivaḍḍhiyā. Tathā hitajjhāsayenāpi paro na sāhasitabbo, na bhaṇḍitabbo, na maṅkubhāvamāpādetabbo, na parassa kukkuccaṃ uppādetabbaṃ, na niggahaṭṭhāne codetabbo, na nīcataraṃ paṭipannassa attā uccatare ṭhapetabbo, na ca paresu sabbena sabbaṃ asevinā bhavitabbaṃ, na atisevinā, na akālasevinā bhavitabbaṃ.

Yutte pana satte desakālānurūpaṃ sevati, na ca paresaṃ purato piyepi garahati, appiye vā pasaṃsati, na adhiṭṭhāya vissāsī hoti, na dhammikaṃ upanimantanaṃ paṭikkhipati, na paññattiṃ upagacchati, nādhikaṃ paṭiggaṇhāti, saddhāsampanne saddhānisaṃsakathāya sampahaṃseti, sīlasutacāgapaññāsampanne paññānisaṃsakathāya sampahaṃseti. Sace pana bodhisatto abhiññābalappatto hoti, pamādāpanne satte abhiññābalena yathārahaṃ nirayādike dassento saṃvejetvā assaddhādike saddhādīsu patiṭṭhāpeti, sāsane otāreti, saddhādiguṇasampanne paripāceti. Evamassa mahāpurisassa cārittabhūto aparimāṇo puññābhisando kusalābhisando uparūpari abhivaḍḍhatīti veditabbaṃ.

Apica yā sā ‘‘kiṃ sīlaṃ, kenaṭṭhena sīla’’ntiādinā pucchaṃ katvā ‘‘pāṇātipātādīhi viramantassa, vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā sīla’’ntiādinā nayena nānappakārato sīlassa vitthārakathā visuddhimagge (visuddhi. 

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以此所得成就不成衰分或住分,如是大士为盲者引导,指示道路,为聋者以手势给予标识,摄受义利,如是为哑者。为跛者给座或载运。为无信者勤求得信,为懈怠者生起精进,为失念者摄念。为散乱者勤求定圆满,为劣慧者勤求慧得。为欲贪缠缚者勤求除欲贪。为嗔恨昏沉睡眠掉举恶作疑缠缚者勤求除疑。为欲寻等所作者勤求除欲寻等邪寻。依先作者的知恩为先语爱语摄受,以等或胜回报恭敬。
于灾难作同伴事,了知彼彼有情性质自性后与应如何共住者如是共住。于应如何行者如是而行。此实由令离不善住善,非余。因菩萨护他心唯为增善。如是以利益意乐亦不应强迫他,不应呵责,不应令羞耻,不应生他追悔,不应于责处诃责,不应于行低劣者置自于高,不应于他完全不亲近,不应过度亲近,不应非时亲近。
但亲近相应有情随处时,不于他前赞爱者贬不爱者,不执取亲信,不拒绝如法邀请,不达制限,不过量受取,以信功德语令信具足者欢喜,以慧功德语令戒闻舍慧具足者欢喜。若菩萨得神通力,以神通力随宜示放逸有情地狱等令怖畏后令无信等住信等,令入教,令信等功德具足者成熟。应知如是此大士行持之无量福流善流上上增长。
复次如是"何为戒,以何义为戒"等作问已如是"离杀生等或圆满行仪者思等法为戒"等方式种种广说戒于清净道。;

1.6) vuttā, sā sabbāpi idha āharitvā vattabbā. Kevalañhi tattha sāvakabodhisattavasena sīlakathā āgatā, idha mahābodhisattavasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbāti ayameva viseso. Yato idaṃ sīlaṃ mahāpuriso yathā na attano duggatiyaṃ parikilesavimuttiyā, sugatiyampi na rajjasampattiyā, na cakkavattī, na deva, na sakka, na māra, na brahmasampattiyā pariṇāmeti, tathā na attano tevijjatāya, na chaḷabhiññatāya, na catupaṭisambhidādhigamāya, na sāvakabodhiyā, na paccekabodhiyā pariṇāmeti, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthameva pariṇāmetīti ayaṃ sīlapāramiyā paṭipattikkamo.

Tathā yasmā karuṇūpāyakosallapariggahitā ādīnavadassanapubbaṅgamā kāmehi ca bhavehi ca nikkhamanavasena pavattā kusalacittuppatti nekkhammapāramī, tasmā sakalasaṃkilesanivāsanaṭṭhānatāya, puttadārādīhi mahāsambādhatāya, kasivāṇijjādinānāvikammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca ‘‘satthadhārālaggamadhubindu viya ca kadalī viya ca avaleyhamānaparittassādavipulānatthānubandhā’’ti ca vijjulatobhāsena gahetabbaṃ naccaṃ viya parittakālūpalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā, karīsāvacchādanamukhaṃ viya paṭikārabhūtā, udake temitaṅguliyā nisārudakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, balisāmisaṃ viya byāsanupanipātakāraṇā (byasanasannipātakāraṇā – dī. ni. ṭī. 

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1.6.已说,此一切应在此引述说明。但彼处以声闻菩萨方式而来戒说,此处以大菩萨方式以悲愍方便善巧为先而说,此即差别。由此此戒大士如是不回向于自己离苦恼于恶趣,于善趣亦不为王位成就,不为转轮王、天、帝释、魔、梵天成就,如是不回向于自己三明,不为六神通,不为得四无碍解,不为声闻菩提,不为独觉菩提,然为一切知性为一切有情成就无上戒庄严而回向,此为戒波罗蜜行道。
如是因为由悲愍方便善巧摄持以见过患为先由诸欲及诸有出离而起善心为出离波罗蜜,故由一切烦恼住处性,由子妻等极拥挤性,由农商等种种事业执着纷乱性,在家无出离乐等处所,诸欲如"刀口蜜滴及如芭蕉尝时少味多苦随"及"如电光照见舞蹈般短时可得,如狂人庄严由颠倒想应受用,如覆粪口般为对治,如湿指尝露水般不满足,如饥时食般有病,如鱼饵般为灾祸生起因"。

1.7), aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭālepo viya bandhananimittā, ghātakāvacchādanakimālayo viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambabīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsāhetubhūtā, surāmerayaṃ viya nīcajanasevitā , appassādatāya aṭṭhikaṅkalūpamā’’tiādinā ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramiyaṃ paṭipajjitabbaṃ.

Yasmā pana nekkhammaṃ pabbajjāmūlakaṃ, tasmā pabbajjā tāva anuṭṭhātabbā. Pabbajjamanutiṭṭhantena mahāsattena asati buddhuppāde kammavādīnaṃ kiriyavādīnaṃ tāpasaparibbājakānaṃ pabbajjā anuṭṭhātabbā. Uppannesu pana sammāsambuddhesu tesaṃ sāsane eva pabbajitabbaṃ. Pabbajitvā ca yathāvutte sīle patiṭṭhitena tassā eva sīlapāramiyā vodāpanatthaṃ dhutaguṇā samādātabbā. Samādinnadhutadhammā hi mahāpurisā sammadeva te pariharantā appicchāsantuṭṭhasallekhapavivekaasaṃsaggavīriyārambhasubharatādiguṇasalilavikkhālitakilesamalatāya anavajjasīlavataguṇaparisuddhasamācārā porāṇe ariyavaṃsattaye patiṭṭhitā catutthaṃ bhāvanārāmatāsaṅkhātaṃ ariyavaṃsaṃ gantuṃ cattārīsāya ārammaṇesu yathārahaṃ upacārappanābhedaṃ jhānaṃ upasampajja viharanti. Evañhissa sammadeva nekkhammapāramī pāripūritā hoti. Imasmiṃ pana ṭhāne terasahi dhutadhammehi saddhiṃ dasa kasiṇāni dasāsubhāni dasānussatiyo cattāro brahmavihārā cattāro āruppā ekā saññā ekaṃ vavatthānanti cattārīsa samādhibhāvanākammaṭṭhānāni, bhāvanāvidhānañca vitthārato vattabbāni, taṃ panetaṃ sabbaṃ yasmā visuddhimagge (visuddhi. 

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1.7.如火热般为三时苦生因,如猴胶般为系缚因,如屠夫覆盖污泥般覆藏无义,如敌村住处般为怖畏处,如养敌般为烦恼魔等资具,如节日成就般为变坏苦,如树洞火般内燃,如古井悬挂萱草蜜团般多过患,如咸水饮般为渴因,如酒醪般为下人所习,由少味故如骨锁譬喻等方式见过患,以此相反见出离功德,心向趣倾于出离远离寂静乐等,应行出离波罗蜜。
因出离以出家为根本,故先应行出家。大士行出家无佛出世时应行业论者事论者苦行遍行者出家。于正等觉出世时则应于其教中出家。出家后住如说戒为清净彼戒波罗蜜应受头陀支。因受持头陀法大士们正持彼等由少欲知足减损远离不杂勤精进易养等功德水洗烦恼垢故无过戒行功德清净行住于古三圣种,为趣第四名乐修圣种,于四十所缘随宜具近行安止差别禅而住。如是此正圆满出离波罗蜜。此处应与十三头陀法俱说十遍十不净十随念四梵住四无色一想一差别四十定修业处及修习方法详细,此一切因于清净道。;

1.22, 47) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena vuttaṃ, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbanti ayameva viseso. Evamettha nekkhammapāramiyā paṭipattikkamo veditabbo.

Tathā paññāpāramiṃ sampādetukāmena yasmā paññā āloko viya andhakārena mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjetabbāni. Tatthimāni mohakāraṇāni-arati tandī vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa nasammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhībahulatā asaṃvegasīlatā pañca nīvaraṇāni, saṅkhepato yevāpanadhamme āsevato anuppannā paññā nuppajjati, uppannā parihāyati , iti imāni mohakāraṇāni, tāni parivajjantena bāhusacce, jhānādīsu ca yogo karaṇīyo.

Tatthāyaṃ bāhusaccassa visayavibhāgo – pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo, tathā satipaṭṭhānādayo kusalādidhammappabhedā ca, yāni ca loke anavajjāni vijjāṭṭhānāni, yo ca sattānaṃ hitasukhavidhānanayo byākaraṇaviseso. Iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya, satiyā, vīriyena ca sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhāpanena sutamayā paññā nibbattetabbā, tathā sattānaṃ itikattabbatāsu ṭhānuppattikā paṭibhānabhūtā, āyāpāyaupāyakosallabhūtā ca paññā hitesitaṃ nissāya tattha tattha yathārahaṃ pavattetabbā, tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparitakkanamukhena ceva nijjhānaṃ khamāpentena ca cintāmayā paññā nibbattetabbā.

Khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahaṇavasena lokiyapariññaṃ nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi ‘‘nāmarūpamattamidaṃ, yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā’’ti ajjhattikadhamme, bāhirakadhamme ca nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahanto, pare ca tattha taṃ pajahāpento kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhāpento, jhānavimokkhasamādhisamāpattiyo, abhiññāyo ca lokiyavasībhāvaṃ pāpento paññāya matthakaṃ pāpuṇāti.


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1.22, 47.一切行相详说已说,故应如彼说方式了知。但彼处依声闻菩萨说,此处依大菩萨以悲愍方便善巧为先而说,此即差别。如是此中应知出离波罗蜜行道。
如是欲成就慧波罗蜜者因慧如光明不与如黑暗的痴俱行,故菩萨先应避痴因。此中痴因为:不乐、懈怠、呵欠、懒惰、乐众聚、常睡眠、不决定性、于智不好奇、邪慢、不遍问、身不正持、心不等持、亲近劣慧人、不亲近有慧者、轻蔑自己、邪寻思、颠倒执著、多身固执、不怖畏性、五盖,略说习非法者未生慧不生、已生则退失,如是为痴因,避彼等者应作多闻及禅等修习。
此中多闻境分别 - 五蕴、十二处、十八界、四谛、二十二根、十二支缘起,如是念处等善等诸法差别,及世间无过知处,及有情利乐施设方式文词差别。如是如此种类整个闻境以方便善巧为先的慧、念、精进以善闻受持忆修习遍问深入及令他住立其中而生闻所成慧,如是依求利生起有情所应作处时机辩才及得失方便善巧慧应随处随宜转起,如是以思惟行相方式及令忍可而生思所成慧。
复次正由蕴等诸法以摄自相共相方式生世间遍知而成就前分修慧。如是"此唯名色,随因缘生灭,此中无作者令作者,以有已无义故无常,以生灭逼恼义故苦,以不自在义故无我"如是遍知内法外法无差别舍彼中执著,令他舍彼中彼执著,唯由悲愍直至佛功德未如掌中物为止,以令入三乘成熟令住立,得禅解脱定等至神通及世间自在而达慧顶。


Tattha yācimā iddhividhañāṇaṃ dibbasotadhātuñāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ yathākammūpagañāṇaṃ anāgataṃsañāṇanti saparibhaṇḍā pañcalokiyābhiññāsaṅkhātā bhāvanāpaññā, yā ca khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedesu catubhūmakesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā sīlavisuddhi cittavisuddhīti mūlabhūtāsu imāsu dvīsu visuddhīsu patiṭṭhāya diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti sarīrabhūtā imā pañca visuddhiyo sampādentena bhāvetabbā lokiyalokuttarabhedā bhāvanāpaññā, tāsaṃ sampādanavidhānaṃ yasmā ‘‘tattha ‘ekopi hutvā bahudhā hotī’tiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā’’tiādinā, (visuddhi. 2.365) ‘‘khandhāti pañcha khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho’’tiādinā (visuddhi. 

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此中如是神变智、天耳界智、他心智、宿住随念智、天眼智、随业趣智、未来分智等具支分五世间神通所说修慧,及于蕴处界根谛缘起等差别四地诸法以受持遍问方式作智修习后,住立于此戒清净心清净二根本清净,成就见清净、度疑清净、道非道智见清净、行道智见清净、智见清净等五身体清净,应修世间出世间差别修慧,彼等成就方法因如"此中'一成多'等神变欲作初业瑜伽者"等,"蕴为五蕴色蕴受蕴想蕴行蕴识蕴"等。

2.431) ca visayavisayivibhāgena (visayavibhāgena – cariyā. aṭṭha. pakiṇṇakakathā) saddhiṃ visuddhimagge sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena paññā āgatā, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbā. Ñāṇadassanavisuddhiṃ apāpetvā paṭipadāñāṇadassanavisuddhiyaṃyeva vipassanā ṭhapetabbāti ayameva visesoti. Evamettha paññāpāramiyā paṭipattikkamo veditabbo.

Tathā yasmā sammāsambodhiyā katābhinīhārena mahāsattena pāramīparipūraṇatthaṃ sabbakālaṃ yuttappayuttena bhavitabbaṃ ābaddhaparikaraṇena, tasmā kālena kālaṃ ‘‘ko nu kho ajja mayā puññasambhāro, ñāṇasambhāro vā upacito, kiṃ vā mayā parahitaṃ kata’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo, sabbesampi sattānaṃ upakārāya attano pariggahabhūtaṃ vatthuṃ, kāyaṃ, jīvitañca nirapekkhanacittena ossajjitabbaṃ, yaṃ kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ sambodhiyaṃ ninnacitteneva kātabbaṃ, bodhiyā pariṇāmetabbaṃ, uḷārehi, ittarehi ca kāmehi vinivattacitteneva bhavitabbaṃ, sabbāsu ca itikattabbatāsu upāyakosallaṃ paccupaṭṭhapetvā paṭipajjitabbaṃ.

Tasmiṃ tasmiñca sattahite āraddhavīriyena bhavitabbaṃ iṭṭhāniṭṭhādisabbasahena avisaṃvādinā. Sabbepi sattā anodhiso mettāya, karuṇāya ca pharitabbā. Yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā. Sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ, buddhānaṃ mahantatā mahānubhāvatā abhiṇhaṃ paccavekkhitabbā, yañca kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ bodhicittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena dānādīsu yuttappayuttassa thāmavato daḷhaparakkamassa mahāsattassa bodhisattassa aparimeyyo puññasambhāro, ñāṇasambhāro ca divase divase upacīyati.

Apica sattānaṃ paribhogatthaṃ, paripālanatthañca attano sarīraṃ, jīvitañca pariccajitvā khuppipāsasītuṇhavātātapādidukkhapatikāro pariyesitabbo ca uppādetabbo ca, yañca yathāvuttadukkhapatikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādataḷākādīsu , araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā attanā sukhaṃ paṭilabhati, yañca suṇāti ‘‘buddhānubuddhapaccekabuddhā, mahābodhisattā ca nekkhammapaṭipattiyaṃ ṭhitā’’ti ca ‘‘diṭṭhadhammikasukhavihārabhūtaṃ īdisaṃ nāma jhānasamāpattisukhamanubhavantī’’ti ca, taṃ sabbaṃ sattesu anodhiso upasaṃharati. Ayaṃ tāva nayo asamāhitabhūmiyaṃ patiṭṭhitassa.


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2.431.及境与境者分别于清净道一切行相详说,故应如彼说方式了知。但彼处依声闻菩萨而来慧,此处依大菩萨以悲愍方


Samāhitabhūmiyaṃ pana patiṭṭhito attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītiṃ, passaddhiṃ, sukhaṃ, samādhiṃ, yathābhūtañāṇañca sattesu adhimuccanto upasaṃharati pariṇāmeti, tathā mahati saṃsāradukkhe, tassa ca nimittabhūte kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatrāpi khādanachedanabhedanasedanapisanahiṃsanaaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vedayante narake, aññamaññaṃ kujjhanasantāsanavisodhanahiṃsanaparādhīnatādīhi mahādukkhaṃ anubhavante tiracchānagate, jotimālākulasarīre khuppipāsavātātapādīhi ḍayhamāne, visussamāne ca vantakheḷādiāhāre, uddhabāhu viravante nijjhāmataṇhikādike mahādukkhaṃ vedayamāne pete ca pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikaraṇayogena dubbaṇṇaduddasikadaliddādibhāvena khuppipāsādiābādhayogena balavantehi abhibhavanīyato, paresaṃ vahanato, parādhīnato ca narake, pete, tiracchānagate ca atisayante apāyadukkhanibbisesaṃ dukkhamanubhavante manusse ca tathā visayaparibhogavikkhittacittatāya rāgādipariḷāhena ḍayhamāne vātavegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anupasantanihataparādhīne (anihataparādhīne dī. ni. ṭī. 1.7) kāmāvacaradeve ca mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya, balavatā dūre pāṇinā khittasarā viya ca ‘‘satipi cirappavattiyaṃ anaccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evā’’ti rūpāvacarārūpāvacaradeve ca passantena mahantaṃ saṃvegaṃ paccupaṭṭhāpetvā mettāya, karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena, vācāya, manasā ca bodhisambhāre nirantaraṃ upacinantena yathā pāramiyo paripūrenti, evaṃ sakkaccakārinā sātaccakārinā anolīnavuttinā ussāho pavattetabbo, vīriyapāramī paripūretabbā.

Apica ‘‘acinteyyāparimeyyavipuloḷāravimalanirupamanirupakkilesaguṇagaṇanicayanidānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayoggaṃ vīriyaṃ nāma acinteyyānubhāvameva, yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, (su. ni. aṭṭha. 1.34) cattāri saṅgahavatthūni , (dī. ni. 3.210; a. ni. 

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住等持地者则以自己如所证得殊胜证得所生喜、轻安、乐、定、如实智等于诸有情胜解回向,如是见沉没于大轮回苦及其因烦恼行苦之众生,于彼中不断长时受啖割破裂炙压害火热等所生苦猛利粗重剧痛受于地狱,以互相嗔恐怖清净伤害他主等受大苦于畜生趣,以火鬘缠身饥渴风热等烧干以唾吐等食物上举手号叫受大苦于饿鬼及遭遇寻求为本大祸患由断手等作业成丑陋难见贫穷等状以饥渴等病苦由强者压制运载他物他主等超越于地狱饿鬼畜生趣无差别苦的人,如是以境受用散乱心为贪等炽燃烧如风力生起炎猛干薪聚火聚无息止炽燃压制他欲界天及如以大精进深入远虚空鸟、如为强力远投箭"虽长时转起以非永恒故有堕尽无超越生老死"如是见色无色界天后,现起大厌离以慈悲无限遍满诸有情。如是以身语意不断积集菩提资粮,如波罗蜜圆满,应如是以恭敬作常作不退转而发勤勉,圆满精进波罗蜜。
复次"为不可思议无量广大殊胜清净无比无垢功德蕴集因的佛果,勇猛令欢喜相应的精进名为不可思议威力,多人不能闻况能行。如是三种胜愿心生起,四佛地,四摄事,<.Assistant>



4.32) karuṇekarasatā, buddhadhammesu sacchikaraṇena visesappaccayo, nijjhānakkhanti, sabbadhammesu nirupalepo, sabbasattesu piyaputtasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlādiadhiṭṭhānaṃ, tattha ca acañcalatā, kusalakiriyāsu pītipāmojjatā, vivekaninnacittatā, jhānānuyogo, anavajjadhammesu atittiyatā, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanāya ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu abhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantī’’ti evamādikā sabbāpi bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ yathā uparūpari visesāvahaṃ hoti, evaṃ sampādetabbaṃ. Sampajjamāne ca yathāvutte vīriye, khantisaccādhiṭṭhānādayo ca dānasīlādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontītikhantiādīsupi imināva nayena paṭipatti veditabbā.

Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhānuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhābhedapiyahitavacanāvihiṃsādikaraṇāni, nekkhammena tesaṃ āmisapaṭiggahaṇadhammadānādinā anekavidhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrakaraṇāni, khantiyā tadaparādhasahanaṃ, saccena nesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakaraṇe anatthasampātepi acalanaṃ, mettāya nesaṃ hitasukhānucintanaṃ, upekkhāya nesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa bodhisattassa puthujjanehi asādhāraṇo aparimāṇo puññañāṇasambhārupacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tattha ca sakkaccaṃ sampādanaṃ.

Ko vibhāgoti –

Sāmaññabhedato etā, dasavidhā vibhāgato;

Tidhā hutvāna paccekaṃ, samatiṃsavidhā samaṃ.

Dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti hi samatiṃsa pāramiyo. Tattha ‘‘katābhinīhārassa bodhisattassa parahitakaraṇābhininnāsayapayogassa kaṇhadhammavokiṇṇā sukkā dhammā pāramiyo, tehi avokiṇṇā sukkā dhammā upapāramiyo, akaṇhā asukkā dhammā paramatthapāramiyo’’ti keci. ‘‘Samudāgamanakālesu pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyoti evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgo’’ti apare. ‘‘Dosupasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgo’’ti aññe.


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4.32.悲心为一味,以现证佛法为殊胜缘,思择忍,于一切法无染著,于一切有情起亲子想,不厌轮回苦,舍一切应施物,由此无慢高,增上戒等决定,于彼不动摇,于善作业有喜悦,心倾向远离,修习禅定,于无过法无厌足,以利他意乐开始为他说如所闻法勇猛坚固,于诽谤伤害无变异,真实决定,自在诸定,增益神通,了知三相,以修习念处等集积出世间道资粮,入于九出世间"如是等一切菩提资粮行皆由精进力成就,故从发愿乃至大菩提不舍恭敬不断精进应如是成就渐上殊胜。成就如说精进时,忍真实决定等及施戒等一切菩提资粮以依彼而转故即成就,于忍等亦应以此理解行道。
如是以舍诸有情乐资具而多种摄受是以施行道,以戒为彼等护命财妻守破说爱语无害等,以出离为彼等接受资具说法等多种利行,以慧为彼等作利善巧方便,以精进于彼发勤勉不退转,以忍容忍彼等过失,以真实为彼等不欺作利事不违约等,以决定于利益事遭不利亦不动摇,以慈思惟彼等利乐,以舍于彼等利害无变异,如是缘无量有情悲愍一切有情菩萨与凡夫不共无量福智资粮积集是此行道应知。及如所说彼等因及于彼恭敬成就。
何差别?
总别彼等是十种差别
各成为三种,共三十种
即十波罗蜜、十近波罗蜜、十最上义波罗蜜为三十波罗蜜。此中"已发愿菩萨以利他倾向意乐加行,黑法所杂白法为波罗蜜,不为彼所杂白法为近波罗蜜,非黑非白法为最上义波罗蜜"是某些人说。"于集起时修习为波罗蜜,于菩萨地圆满为近波罗蜜,于佛地一切行相圆满为最上义波罗蜜。或于菩萨地作利他为波罗蜜,作自利为近波罗蜜,于佛地得力无畏等圆满两利为最上义波罗蜜,如是于始中终愿开始究竟彼等差别"是其他人说。"由息灭过患悲愍为性得有乐解脱乐最上乐积福差别为彼差别"是另一些人说。


‘‘Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramīupapāramīparamatthapāramīhi bodhittayappattito yathāvuttavibhāgo’’ti keci. ‘‘Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo , vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyo’’ti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃ karaṇavasena pavattā paramatthapāramiyo’’ti vadanti. Tathā ‘‘bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramī’’ti eke.

Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, attano aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramī. Tathā puttadārādikassa tividhassāpi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo, yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādivighātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbo.

Kosaṅgahoti ettha pana –

Yathā vibhāgato tiṃsa-vidhā saṅgahato dasa;

Chappakārāva etāsu, yugaḷādīhi sādhaye.

Yathā hi esā vibhāgato tiṃsavidhāpi dānapāramiādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā tassā pabbajjābhāve. Nīvaraṇavivekabhāve pana jhānapāramiyā, kusaladhammabhāve chahipi saṅgahitā, saccapāramī sīlapāramiyā ekadesā eva vacīsaccaviratisaccapakkhe. Ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā, mettāpāramī jhānapāramiyā eva, upekkhāpāramī jhānapaññāpāramīhi, adhiṭṭhānapāramī sabbāhipi saṅgahitāti.


我来为您直译这段巴利文：
"以惭愧念慢所依、出世间法为主、重戒定慧、已度令度使度者、随觉独觉正等觉以波罗蜜近波罗蜜最上义波罗蜜得三菩提故如是差别"是某些人说。"从心愿乃至语愿所行资粮为波罗蜜,从语愿乃至身愿所行为近波罗蜜,从身愿以后为最上义波罗蜜"是其他人说。另有人说"以随喜他福德方式所行资粮为波罗蜜,以令他作方式所行为近波罗蜜,以自作方式所行为最上义波罗蜜"。如是"能得有乐福智资粮为波罗蜜,能得自己涅槃乐为近波罗蜜,能得他人二乐为最上义波罗蜜"是某些人说。
舍子妻财等资具为施波罗蜜,舍自身分为施近波罗蜜,舍自命为施最上义波罗蜜。如是因子妻等三种不超越方式为三戒波罗蜜,于彼等三种事断除执著出离方式为三出离波罗蜜,除去资具身分命爱为有情判定利不利方式为三慧波罗蜜,以精进如说差别舍等方式为三精进波罗蜜,忍受伤害资具身分命方式为三忍波罗蜜,因资具身分命不舍真实方式为三真实波罗蜜,以施等波罗蜜不动决定方式成就故于资具等坏灭亦不动决定方式为三决定波罗蜜,于伤害资具等有情亦不舍慈方式为三慈波罗蜜,于如说三事利害的有情行中得中舍方式为三舍波罗蜜,如是等应知彼等差别。
摄类中:
如差别三十种,摄归则十种;
于此等六种,应以双等成就。
如此差别虽三十种,以施波罗蜜等性为十种,如是以施戒忍精进禅慧性为六种。此中出离波罗蜜摄于戒波罗蜜因彼是出家性。然于离盖性则摄于禅波罗蜜,于善法性则摄于六种,真实波罗蜜为戒波罗蜜一分于语真实离虚妄真实分。然于智真实分则摄于慧波罗蜜,慈波罗蜜即是禅波罗蜜,舍波罗蜜摄于禅慧波罗蜜,决定波罗蜜摄于一切。


Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññasambandhānaṃ pañcadasa yugaḷādīni pañcadasa yugaḷādisādhakāni honti. Seyyathidaṃ? Dānasīlayugaḷena parahitāhitānaṃ karaṇākaraṇayugaḷasiddhi, dānakhantiyugaḷena alobhādosayugaḷasiddhi, dānavīriyayugaḷena cāgasutayugaḷasiddhi, dānajhānayugaḷena kāmadosappahānayugaḷasiddhi, dānapaññāyugaḷena ariyayānadhurayugaḷasiddhi, sīlakhantidvayena payogāsayasuddhadvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyadvayena khamātejadvayasiddhi, khantijhānadukena virodhānurodhappahānadukasiddhi, khantipaññādukena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggahāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi. Dānasīlakhantitikena lobhadosamohappahānatikasiddhi, dānasīlavīriyatikena bhogajīvitakāyasārādānatikasiddhi, dānasīlajhānatikena puññakiriyavatthutikasiddhi, dānasīlapaññātikena āmisābhayadhammadānatikasiddhīti evaṃ itarehipi tikehi, catukkādīhi ca yathāsambhavaṃ tikāni, catukkādīni ca yojetabbāni.

Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni. Seyyathidaṃ? Saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ, saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ vā adhiṭṭhānametassāti saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva katābhinīhārassa anukampitasabbasattassa mahāsattassa paṭiññānurūpaṃ sabbapāramīpariggahato saccādhiṭṭhānaṃ, tesaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ, sabbapāramitāguṇehi upasamanato upasamādhiṭṭhānaṃ. Tehi eva parahitesu upāyakosallato paññādhiṭṭhānaṃ.

Visesato pana ‘‘yācakānaṃ janānaṃ avisaṃvādetvā dassāmī’’ti paṭijānanato, paṭiññaṃ avisaṃvādetvā dānato, dānaṃ avisaṃvādetvā anumodanato , macchariyādipaṭipakkhapariccāgato, deyyapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamanato, yathārahaṃ yathākālaṃ yathāvidhānañca dānato, paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamanato, dussīlyapariccāgato, duccaritavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, katāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānākhanti. Paṭiññānurūpaṃ parahitakaraṇato, visayapariccāgato, akusalavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyapariccāgato, mohajapariḷāhavūpasamanato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.


我来为您直译这段巴利文：
此等施等六功德互相关联的十五双等为十五双等成就。即:以施戒双成就作不作利不利双,以施忍双成就无贪无瞋双,以施精进双成就舍闻双,以施禅双成就断除欲过双,以施慧双成就圣乘担双,以戒忍二成就加行意乐净二,以戒精进二成就二修,以戒禅二成就断恶戒缠二,以戒慧二成就二施,以忍精进二成就容忍威势二,以忍禅二成就断违顺二,以忍慧二成就空性忍通达二,以精进禅二成就策举散乱二,以精进慧二成就二归依,以禅慧二成就二乘。以施戒忍三成就断贪瞋痴三,以施戒精进三成就取财命身三要,以施戒禅三成就福业事三,以施戒慧三成就资无畏法施三,如是其他三及四等亦应随宜配合三及四等。
如是六种此等波罗蜜应知以四决定摄。由摄一切波罗蜜蕴故有四决定。即:真实决定、舍决定、寂止决定、慧决定。此中以此决定,于此决定,或仅是决定性是决定,真实且是决定,或真实的决定,或以真实为决定是真实决定。如是于其余亦然。此中先总说已发愿悲愍一切有情大士由摄一切波罗蜜如誓为真实决定,由舍彼等对治为舍决定,由一切波罗蜜功德寂止为寂止决定,由彼等于利他方便善巧为慧决定。
别说则因"不欺乞求诸人我将施",不违誓而施,不违施而随喜,舍悭等对治,于可施物、受施者、施与、法尽中息止贪瞋痴怖,随宜时法而施及以慧为上的善法,施为四决定足处。如是由不违越受持律仪,舍恶戒,寂止恶行,以慧为上,戒为四决定足处。如誓容忍,舍分别已作过失,寂止嗔缠,以慧为上,忍为四决定足处。如誓作利他,舍境,寂止不善,以慧为上,精进为四决定足处。如誓思惟世间利,舍盖,寂止心,以慧为上,禅为四决定足处。如誓利他方便善巧,舍非方便作为,寂止痴生热恼,得一切智,慧为四决定足处。


Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ, vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ, dosadukkhavūpasamehi upasamādhiṭṭhānaṃ, anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ, tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ, tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ, tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato, paṭiññānuvidhānato ca. Cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato, sabbapariccāgaphalattā ca. Upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhūpasamanato, kammapariḷāhūpasamanato ca. Paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato, ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu, cāgo paṭiggāhakahetu, upasamo paribuddhihetu paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato, ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā. Ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato, asati asambhavato, yathāpaṭiññañca sambhavato.

Tattha mahāpurisā satataṃ attahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi, garupiyabhāvakarehi, upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.

Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatrāpi hi gabbhāvakkantiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 

我来为您直译这段巴利文：
此中以随顺所知誓为真实决定,以舍欲境烦恼欲为舍决定,以息止瞋苦为寂止决定,以随觉通达为慧决定。摄三种真实对治三过为真实决定,摄三种舍对治三过为舍决定,摄三种息止对治三过为寂止决定,摄三种智对治三过为慧决定。真实决定摄舍寂止慧决定由不欺及随顺誓。舍决定摄真实寂止慧决定由舍对治及一切舍果。寂止决定摄真实舍慧决定由息止烦恼热恼及业热恼。慧决定摄真实舍寂止决定由智为先及随智转。如是一切波罗蜜以真实生起,以舍显示,以寂止增长,以慧清净。因真实是彼等生因,舍是受因,寂止是遍觉因,慧是遍净因。如是初为真实决定因真实誓,中为舍决定因已发愿为利他舍自,末为寂止决定因一切息止为终。始中终为慧决定因有彼则生,无彼则不生,及如誓生。
此中大士以常作自利利他作尊重可爱的真实舍决定,为在家者以资具施摄受他人。如是以作自利利他作尊重可爱的寂止慧决定,为出家者以法施摄受他人。
此中最后生菩萨圆满四决定。因圆满四决定者入最后有,某些人说。此中于入胎出家以慧决定生起正知正念,以圆满真实决定正生向北行七步观察诸方以随真实语"我为世间最上,我为世间第一,我为世间最胜";

3.207) tikkhattuṃ sīhanādaṃ nadi, upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammappadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo, cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa, hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.

Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaparipūraṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo. Tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesupakkilesapariccāgo. Tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamasampatti. Tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho. Tato hi paññādhiṭṭhānaṃ paripuṇṇanti, taṃ asiddhaṃ abhisambodhiyāpi paramatthabhāvato.

Tatiye ṭhāne dhammacakkappavattane caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ, cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ, upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ, paññādhiṭṭhānasamudāgatassa vineyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti, tadapi asiddhaṃ apariyositattā buddhakiccassa.

Catutthe ṭhāne parinibbāne caturadhiṭṭhānaṃ paripuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaparipūraṇaṃ, sabbūpadhipaṭinissaggena cāgādhiṭṭhānaparipūraṇaṃ, sabbasaṅkhārūpasamena upasamādhiṭṭhānaparipūraṇaṃ, paññāpayojanaparinibbānena paññādhiṭṭhānaparipūraṇanti.

Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.

Tatrāpi saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā. Tathā saccādhiṭṭhānasamudāgamena dosāgatiṃ na gacchati avisaṃvādanato, cāgādhiṭṭhānasamudāgamena chandāgatiṃ na gacchati anabhisaṅgato, upasamādhiṭṭhānasamudāgamena bhayāgatiṃ na gacchati anuparodhato, paññādhiṭṭhānasamudāgamena mohāgatiṃ na gacchati yathābhūtāvabodhato.


我来为您直译这段巴利文：
三遍作狮子吼,以寂止决定生起见老病死出家者通达四法处者息止青春健康生命圆满慢,以舍决定生起无顾恋舍大眷属及已得转轮王位。
第二处于正等觉圆满四决定,某些人说。此中以如誓真实决定生起现观四圣谛。由此真实决定圆满。以舍决定生起舍一切烦恼垢。由此舍决定圆满。以寂止决定生起最上寂止圆满。由此寂止决定圆满。以慧决定生起得无碍智。由此慧决定圆满,彼不成就因正等觉亦是最上义。
第三处于转法轮圆满四决定,其他人说。此中以真实决定生起以十二行相说圣谛故圆满真实决定,以舍决定生起作正法大施故圆满舍决定,以寂止决定生起自寂止而令他寂止故圆满寂止决定,以慧决定生起遍知所化意乐等故圆满慧决定,彼亦不成就因佛事未终竟。
第四处于般涅槃圆满四决定,另一些人说。此中因般涅槃故以最上义谛圆满故圆满真实决定,以舍一切依圆满舍决定,以寂止一切行圆满寂止决定,以慧功用般涅槃圆满慧决定。
此中大士于慈田殊胜生时生起真实决定而圆满真实决定显,于悲田殊胜正等觉生起慧决定而圆满慧决定显,于喜田殊胜转法轮生起舍决定而圆满舍决定显,于舍田殊胜般涅槃生起寂止决定而圆满寂止决定显,应如是见。
此中亦应知生起真实决定者以共住知戒,生起舍决定者以交往知净,生起寂止决定者以灾难知力,生起慧决定者以谈论知慧。如是应知戒命心见清净。如是以真实决定生起不行瞋不行因不欺,以舍决定生起不行贪不行因无着,以寂止决定生起不行怖不行因无妨,以慧决定生起不行痴不行因如实觉悟。


Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asaṃmūḷho vinodeti. Paṭhamena nekkhammasukhuppatti, itarehi pavivekaupasamasambodhisukhuppattiyo honti. Tathā vivekajapītisukhasamādhijapītisukhaapītijakāyasukha satipārisuddhijaupekkhāsukhuppattiyo etehi catūhi yathākkamaṃ hontīti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti. Evametāsaṃ saṅgaho veditabbo.

Kosampādanūpāyoti –

Sabbāsaṃ pana tāsampi, upāyoti sampādane;

Avekallādayo atta-niyyātanādayo matā.

Sakalassāpi hi puññādisambhārassa sammāsambodhiṃ uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarapayogena, cirakālādiyogo ca antarā avosānāpajjanenāti. Taṃ panassa kālaparimāṇaṃ parato āvi bhavissati. Iti caturaṅgayogo etāsaṃ pāramīnaṃ sampādanūpāyo.

Tathā mahāsattena bodhāya paṭipajjantena sammāsambodhāya buddhānaṃ puretarameva attā niyyātetabbo ‘‘imāhaṃ attabhāvaṃ buddhānaṃ niyyātemī’’ti. Taṃ taṃ pariggahavatthuñca paṭilābhato puretarameva dānamukhe nissajjitabbaṃ ‘‘yaṃ kiñci mayhaṃ uppajjanakaṃ jīvitaparikkhārajātaṃ, taṃ sabbaṃ sati yācake dassāmi, tesaṃ pana dinnāvasesaṃ eva mayā paribhuñjitabba’’nti.

Evañhissa sammadeva pariccāgāya kate cittābhisaṅkhāre yaṃ uppajjati pariggahavatthu aviññāṇakaṃ, saviññāṇakaṃ vā, tattha ye ime pubbe dāne akataparicayo, pariggahavatthussa parittabhāvo, uḷāramanuññatā, parikkhayacintāti cattāro dānavinibandhā. Tesu yadā mahābodhisattassa saṃvijjamānesu deyyadhammesu, paccupaṭṭhite ca yācakajane dāne cittaṃ na pakkhandati na kamati, tena niṭṭhamettha gantabbaṃ ‘‘addhāhaṃ dāne pubbe akataparicayo, tena me etarahi dātukamyatā citte na saṇṭhātī’’ti. So ‘‘evaṃ me ito paraṃ dānābhirataṃ cittaṃ bhavissati, handāhaṃ ito paṭṭhāya dānaṃ dassāmi, nanu mayā paṭikacceva pariggahavatthuṃ yācakānaṃ pariccatta’’nti dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa paṭhamo dānavinibandho hato hoti vihato samucchinno.

Tathā mahāsatto deyyadhammassa parittabhāve sati paccayavekalle iti paṭisañcikkhati ‘‘ahaṃ kho pubbe adānasīlatāya etarahi evaṃ paccayavekallo jāto, tasmā idāni mayā parittena vā hīnena vā yathāladdhena deyyadhammena attānaṃ pīḷetvāpi dānameva dātabbaṃ, yenāhaṃ āyatimpi dānapāramiṃ matthakaṃ pāpessāmī’’ti so itarītarena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa dutiyo dānavinibandho hato hoti vihato samucchinno.


我来为您直译这段巴利文：
如是以第一无瞋而忍受,以第二无贪而受用,以第三无畏而远离,以第四无痴而除遣。以第一生出离乐,以其他生远离、寂止、正觉乐。如是以此四者依次生离生喜乐、定生喜乐、无喜身乐、念遍净生舍乐。如是应知以如是多德相随的四决定摄一切波罗蜜聚。如以四决定摄一切波罗蜜,如是亦应以悲慧见。因一切菩提资粮以悲慧摄。因悲慧所摄布施等功德成为大菩提资粮,以成就佛果为终。如是应知彼等摄。
圆满方便者-
一切彼等之方便,于圆满中所思惟;
无缺等及自舍等,如是诸事为方便。
因对一切福等资粮为正等觉而圆满无余集以无缺作为相应,于彼恭敬作以尊重相应,持续作以无间相应,长时等相应以中间不舍。彼时量后当显。如是四支相应为彼等波罗蜜圆满方便。
如是大士行菩提时应先即舍自予诸佛:"我舍此身予诸佛"。所得诸物亦应先舍于施门:"我将生起一切生活资具,于有乞者时我当布施彼一切,我当受用布施后余。"
如是彼善作舍心行时,所生得物或无情或有情,于此先有未修习布施、所得物微少、殊妙可意、损尽思惟等四种施障。其中当大菩萨有可施物及乞者现前时心不趣入不乐布施,彼应由此了知:"我实先未修习布施,故我今心不安住欲施。"彼思："如是我此后当有喜施心,来!我从今起当布施,我岂非已先舍所得物予乞者?"而布施解脱施、净手、喜舍、应供、喜施分。如是大士第一施障已破已坏已断。
如是大士有微少可施物时缺资具,如是思惟："我因先不施性故今如是缺资具,故今我应以微少或劣或随所得可施物,虽苦自身亦当布施,以此我当来亦将令施波罗蜜至顶。"彼以种种布施解脱施、净手、喜舍、应供、喜施分。如是大士第二施障已破已坏已断。


Tathā mahāsatto deyyadhammassa uḷāramanuññatāya adātukamyatācitte uppajjamāne iti paṭisañcikkhati ‘‘nanu tayā sappurisa uḷāratamā sabbaseṭṭhā sammāsambodhi abhipatthitā, tasmā tadatthaṃ tayā uḷāramanuññe eva deyyadhamme dātuṃ yuttarūpa’’nti. So uḷāraṃ, manuññañca dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāpurisassa tatiyo dānavinibandho hato hoti vihato samucchinno.

Tathā mahāsatto dānaṃ dento yadā deyyadhammassa parikkhayaṃ passati, so iti paṭisañcikkhati ‘‘ayaṃ kho bhogānaṃ sabhāvo, yadidaṃ khayadhammatā vayadhammatā, apica me pubbe tādisassa dānassa akatattā evaṃ bhogānaṃ parikkhayo dissati, handāhaṃ yathāladdhena deyyadhammena parittena vā, vipulena vā dānameva dadeyyaṃ, yenāhaṃ āyatiṃ dānapāramiyā matthakaṃ pāpuṇissāmī’ti. So yathāladdhena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa catuttho dānavinibandho hato hoti vihato samucchinno. Evaṃ ye ye dānapāramiyā vinibandhabhūtā anatthā, tesaṃ tesaṃ yathārahaṃ paccavekkhitvā paṭivinodanaṃ upāyo. Yathā ca dānapāramiyā, evaṃ sīlapāramiādīsupi daṭṭhabbaṃ.

Apica yaṃ mahāsattassa buddhānaṃ attasanniyyātanaṃ, taṃ sammadeva sabbapāramīnaṃ sampādanūpāyo, buddhānañca attānaṃ niyyātetvā ṭhito mahāpuriso tattha tattha bodhisambhārapāripūriyā ghaṭento vāyamanto sarīrassa, sukhūpakaraṇānañca upacchedakesu dussahesupi kiccesu (kicchesu cariyā. aṭṭha. pakiṇṇakakathā) durabhisambhavesupi sattasaṅkhārasamupanītesu anatthesu tibbesu pāṇaharesu ‘‘ayaṃ mayā attabhāvo buddhānaṃ pariccatto, yaṃ vā taṃ vā ettha hotū’’ti tannimittaṃ na kampati na vedhati īsakampi aññathattaṃ na gacchati, kusalārambhe aññadatthu acalādhiṭṭhāno ca hoti, evaṃ attasanniyyātanampi etāsaṃ sampādanūpāyo.

Apica samāsato katābhinīhārassa attani sinehassa pariyādānaṃ, (parisosanaṃ cariyā. aṭṭha. pakiṇṇakakathā) paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāyogavasena (samāsevanena cariyā. aṭṭha. pakiṇṇakakathā) pana piyaputte viya sabbasatte sampassamānassa tesu mettākaruṇāsineho parivaḍḍhati, tato ca taṃ tadāvatthānurūpaṃ attaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyā samānattatāsaṅkhātehi catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni. 

我来为您直译这段巴利文：
如是大士因可施物殊妙可意而生不欲施心时如是思惟："善士啊!你岂非已希求最殊胜最上正等觉,故为此你应施殊妙可意可施物为宜。"彼施殊胜可意施物,解脱施、净手、喜舍、应供、喜施分。如是大士第三施障已破已坏已断。
如是大士布施时当见可施物损尽,彼如是思惟："此实财物自性,即是尽法坏法,然因我先未作如是施故见如是财物损尽,来!我应以随所得可施物或微少或广大唯施,以此我当来将得施波罗蜜至顶。"彼以随所得施物布施,解脱施、净手、喜舍、应供、喜施分。如是大士第四施障已破已坏已断。如是施波罗蜜诸障碍非义,随宜观察除遣彼等为方便。如施波罗蜜,于戒波罗蜜等亦应见。
又大士舍自予诸佛,彼善为一切波罗蜜圆满方便,大士舍自予诸佛而住,于彼彼菩提资粮圆满勤勉精进,于断身及乐资具难忍难越有情行所生诸非义猛烈夺命:"此身我已舍予诸佛,于此有何若何",因彼不动不摇不少变异,反而于善起不动决定,如是舍自亦为彼等圆满方便。
又略说已发愿者尽自爱,增他爱为彼等圆满方便。因为正等觉已作大愿大士以如实遍知于一切法无染故自爱趋尽灭,然以大悲相应而观一切有情如爱子故于彼等慈悲爱增长,由此随彼等状态因自他相续离贪瞋痴而远离悭等菩提资粮对治,大士以布施、爱语、利行、同事称为四摄事;

4.32) caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇena upari yānattaye avatāraṇaṃ, paripācanañca karoti.

Mahāsattānañhi mahākaruṇā, mahāpaññā ca dānena alaṅkatā, dānaṃ piyavacanena, piyavacanaṃ atthacariyāya, atthacariyā samānattatāya alaṅkatā, saṅgahitā ca. Tesañhi sabbepi satte attanā nibbisese katvā bodhisambhāresu paṭipajjantānaṃ sabbattha samānasukhadukkhatāya samānattatāsiddhi. Buddhabhūtānampi ca teheva catūhi saṅgahavatthūhi caturadhiṭṭhānena paripūritābhibuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ sijjhati. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhibuddhaṃ. Piyavacanaṃ saccādhiṭṭhānena, atthacariyā paññādhiṭṭhānena, samānattatā upasamādhiṭṭhānena paripūritābhibuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi nesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’ti. Honti cettha –

‘‘Sacco cāgī upasanto, paññavā anukampako;

Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.

Mahākāruṇiko satthā, hitesī ca upekkhako;

Nirapekkho ca sabbattha, aho acchariyo jino.

Viratto sabbadhammesu, sattesu ca upekkhako;

Sadā sattahite yutto, aho acchariyo jino.

Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca;

Uyyutto akilāsū ca, aho acchariyo jino’’ti. (cariyā. aṭṭha. pakiṇṇakakathā);

Kittakenakālena sampādananti –

Paññādhikādibhedena, ugghāṭitaññuādinā;

Tiṇṇampi bodhisattānaṃ, vasā kālo tidhā mato.

Heṭṭhimena hi tāva paricchedena cattāri asaṅkhyeyyāni, mahākappānaṃ satasahassañca, majjhimena aṭṭha asaṅkhyeyyāni, mahākappānaṃ satasahassañca, uparimena pana soḷasa asaṅkhyeyyāni, mahākappānaṃ satasahassañca. Ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena veditabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti. Vīriyādhikānaṃ paññā mandā. Paññānubhāvena ca sammāsambodhi abhigantabbāti (su. ni. aṭṭha. 

我来为您直译这段巴利文：
以随四决定极为摄受人众,令入上三乘而成熟。
因大士大悲大慧以施庄严,施以爱语庄严,爱语以利行庄严,利行以同事庄严及摄。因彼等于菩提资粮行时使一切有情与自无别,于一切处同苦乐故成就同事。已成佛者亦以彼四摄事圆满四决定而遍觉,以极摄受人众而调伏成就。因正等觉施以舍决定圆满遍觉。爱语以真实决定,利行以慧决定,同事以寂止决定圆满遍觉。如来与一切声闻独觉于般涅槃同事。因于彼无差别成一。故说"解脱无差别"。此中有偈:
"真实舍寂止,具慧有悲愍;
集一切资粮,何事不能成。
大悲导师利,及舍无期待;
于一切处中,啊!胜者希有。
离染一切法,于有情舍者;
常行有情利,啊!胜者希有。
常为一切众,利益与安乐;
勤勉无疲厌,啊!胜者希有。"
以几时圆满?
以慧胜等差别,上智根等别;
三菩萨所需,时分作三知。
以下限至少四阿僧祇及十万大劫,中则八阿僧祇及十万大劫,上则十六阿僧祇及十万大劫。此等差别应知依次依慧胜、信胜、精进胜。因慧胜者信软慧锐,信胜者慧中,精进胜者慧软。以慧力应证正等觉。

1.34 atthato samānaṃ) aṭṭhakathāyaṃ vuttaṃ.

Apare pana ‘‘vīriyassa tikkhamajjhimamudubhāvena bodhisattānaṃ ayaṃ kālavibhāgo’’ti vadanti, avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena yathāvuttakālabhedena bodhisambhārā tesaṃ pāripūriṃ gacchantīti tayopete kālabhedā yuttātipi vadanti. Evaṃ tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti eko ugghaṭitaññū, eko vipañcitaññū, eko neyyoti. Tesu yo ugghaṭitaññū, so sammāsambuddhassa sammukhā catuppadagāthaṃ suṇanto gāthāya tatiyapade apariyosite eva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, sace sāvakabodhiyaṃ adhimutto siyā.

Dutiyo bhagavato sammukhā catuppadagāthaṃ suṇanto apariyosite eva gāthāya catutthapade chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, yadi sāvakabodhiyaṃ adhimutto siyā.

Itaro pana bhagavato sammukhā catuppadagāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti.

Tayopete vinā kālabhedena katābhinīhārā, buddhānaṃ santike laddhabyākaraṇā ca anukkamena pāramiyo pūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ mahādānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi pañca mahāpariccāge pariccajantāpi ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ paramakoṭiṃ pāpentāpi antarāva sammāsambuddhā bhavissantīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇassa aparipaccanato, buddhakārakadhammānañca apariniṭṭhānato. Paricchinnakālanipphāditaṃ viya hi sassaṃ yathāvuttakālaparicchedena parinipphāditā sammāsambodhi tadantarā pana sabbussāhena vāyamantenāpi na sakkā adhigantunti pāramipāripūri yathāvuttakālavisesena sampajjatīti veditabbaṃ.

Ko ānisaṃsoti –

Ye te katābhinīhārānaṃ bodhisattānaṃ –

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kālakañcikā. (kālakañcikā cariyā. aṭṭha. pakiṇṇakakathā);

Na honti khuddakā pāṇā, upapajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nupapajjare.

Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. (aṭṭhasā. nidānakathā; cariyā. pakiṇṇakakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; bu. vaṃ. aṭṭha. 27.dūrenidānakathā); –

Evaṃ saṃvaṇṇitā ānisaṃsā, ye ca ‘‘sato sampajāno ānanda bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’tiādinā (ma. ni. 

我来为您直译这段巴利文：
阿毗达磨注中说与义相同。
其他人则说:"以精进锐中软差别为菩萨此时分差别",但总说以解脱成熟诸法锐中软差别,如说时差别菩提资粮至圆满,故此三时差别亦适宜。如是三种菩萨于发愿时有:一上智根,一详察根,一所导。其中上智根者,于正等觉前闻四句偈,于第三句未终即能以六神通及诸无碍解得阿罗汉,若志求声闻菩提。
第二于世尊前闻四句偈,于第四句未终即能以六神通得阿罗汉,若志求声闻菩提。
其余于世尊前闻四句偈终已,能以六神通得阿罗汉。
此三种无时差别已发愿,于诸佛所得记别,次第圆满诸波罗蜜,以如说差别时依次得正等觉。然于彼彼时差别未满时,彼彼大士虽日日施如毗山达罗(即善愿王)大施,积如是适应戒等一切波罗蜜法,舍五大舍,作亲属利行世间利行佛利行至最上极,于中间即成正等觉,此事不可能。何故?因智未成熟,佛所作诸法未成就。如以限定时成熟稻谷,以如说时限成就正等觉,于其间虽尽一切勤勉精进亦不能证得,应知波罗蜜圆满以如说时差别成就。
何功德?
彼等已发愿诸菩萨-
"如是一切分具足,成就菩提诸丈夫;
轮回于长时期间,虽经百俱胝劫数。
不生于无间狱中,亦不生于世间界;
无饥渴之极热恼,不成为黑瘦形人。
不作小生物之身,虽生于诸恶趣中;
生于人类之中时,彼等不成生盲人。
无耳根之缺陷事,不成为哑与跛者;
不行于女性之身,不成二根与黄门。
作决定菩提人士,不属于边罪之中;
一切处具净行处,解脱无间之罪业。
不亲近于邪见事,见作业之果报故;
纵然住在诸天中,不生于无想之处。
于净居天众之中,无有所谓之因缘;
倾出离善人等者,超脱于有与非有;
行于世间利益事,圆满一切波罗蜜。"
如是所说功德,及"阿难,正知正念菩萨从都率天殁降入母胎"等等;;

3.204) soḷasa acchariyabbhutadhammappakārā, ye ca ‘‘sītaṃ byapagataṃ hoti, uṇhañca vūpasamatī’’tiādinā, (khu. ni. 4-313 piṭṭhe) ‘‘jāyamāne kho sāriputta, bodhisatte ayaṃ dasasahassilokadhātu saṅkampati sampakampati sampavedhatī’’tiādinā ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi bodhisattānaṃ adhippāyasamijjhanaṃ, kammādīsu ca vasibhāvoti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitappakārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā, tathā yathānidassitabhedā alobhādosādiguṇayugaḷādayo cāti veditabbā.

Apica yasmā bodhisatto abhinīhārato paṭṭhāya sabbasattānaṃ pitusamo hoti hitesitāya, dakkhiṇeyyako garu bhāvanīyo paramañca puññakkhettaṃ hoti guṇavisesayogena, yebhuyyena ca manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatāhi anupālīyati, mettākaruṇāparibhāvitasantānatāya vāḷamigādīhi ca anabhibhavanīyo hoti, yasmiṃ yasmiñca sattanikāye paccājāyati, tasmiṃ tasmiṃ uḷārena vaṇṇena uḷārena yasena uḷārena sukhena uḷārena balena uḷārena ādhipateyyena aññe satte abhibhavati puññavisesayogato.

Appābādho hoti appātaṅko, suvisuddhā cassa saddhā hoti suvisadā, suvisuddhaṃ vīriyaṃ, sati samādhi paññā suvisadā, mandakileso hoti mandadaratho mandapariḷāho, kilesānaṃ mandabhāveneva subbaco hoti padakkhiṇaggāhī, khamo hoti sorato, sakhilo hoti paṭisandhārakusalo , akodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, asāraddho hoti appamatto , parato upatāpasaho hoti paresaṃ anupatāpī, yasmiñca gāmakhette paṭivasati, tattha sattānaṃ bhayādayo upaddavā yebhuyyena anuppannā nuppajjanti, uppannā ca vūpasamanti, yesu ca apāyesu uppajjati, na tattha pacurajano viya dukkhena adhimattaṃ pīḷīyati, bhiyyoso mattāya saṃvegabhayamāpajjati. Tasmā mahāpurisassa yathārahaṃ tasmiṃ tasmiṃ bhave labbhamānā ete sattānaṃ pitusamatādakkhiṇeyyatādayo guṇavisesā ānisaṃsāti veditabbā.

Tathā āyusampadā rūpasampadā kulasampadā issariyasampadā ādeyyavacanatā mahānubhāvatāti etepi mahāpurisassa pāramīnaṃ ānisaṃsāti veditabbā. Tattha āyusampadā nāma tassaṃ tassaṃ upapattiyaṃ dīghāyukatā ciraṭṭhitikatā, tāya yathāraddhāni kusalasamādānāni pariyosāpeti, bahuñca kusalaṃ upacinoti. Rūpasampadā nāma abhirūpatā dassanīyatā pāsādikatā, tāya rūpappamāṇānaṃ sattānaṃ pasādāvaho hoti sambhāvanīyo. Kulasampadā nāma uḷāresu kulesu abhinibbatti, tāya [jātimadādimadasattānampi (madamattānampi cariyā. aṭṭha. pakiṇṇakakathā)] upasaṅkamanīyo hoti payirupāsanīyo, tena te nibbisevane karonti. Issariyasampadā nāma mahāvibhavatā, mahesakkhatā, mahāparivāratā ca, tāhi saṅgahitabbe catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni. 

我来为您直译这段巴利文：
十六种稀有未曾有法,及"寒冷消退,热恼寂灭"等,"舍利弗,菩萨出生时此十千世界震动摇动激动"等三十二种前相,或其他菩萨意愿成就,于业等自在等等,如是于处处本生佛史等所示种种功德,应知彼一切亦是此等功德,如是如所示差别无贪无嗔等功德双等。
复次因菩萨从发愿始为一切众生如父亲利益,应供敬重可尊敬最上福田以具德胜,多为人所爱,为非人所爱,为诸天守护,以慈悲遍满相续故不为猛兽等所制,于生于任何众生类中,于彼中以殊胜福德而有殊胜色、殊胜名声、殊胜乐、殊胜力、殊胜主权胜过其他众生。
少病少恼,其信极清净极明净,精进、念、定、慧极明净,烦恼轻微忧恼轻微热恼轻微,以烦恼轻微故善顺从善受教,忍耐柔和,和善善于团结,无忿无恨,无覆无恼,无嫉无悭,无诳无伪,不固执不过慢,不激动不放逸,能忍他扰不恼他人,于所住聚落田地,其中众生怖畏等灾患多不生起,已生则寂灭,于所生诸恶趣中,不如众多人受极重苦,更多生起厌离怖畏。故应知大士于彼彼有所得如父等及应供等功德胜为功德。
如是寿圆满、色圆满、族姓圆满、主权圆满、言语可信、大威神力,亦应知此等为大士波罗蜜功德。其中寿圆满即于彼彼所生中长寿久住,以此圆满所发善行,积集多善。色圆满即端正可见令人喜悦,以此令以色为量众生起信敬重。族姓圆满即生于殊胜族姓,以此令生慢等众生亲近侍奉,令彼等无所依附。主权圆满即具大财富、大势力、大眷属,以此四摄事摄受应摄者。

1.256) saṅgahituṃ, niggahetabbe dhammena niggahetuñca samattho hoti. Ādeyyavacanatā nāma saddheyyatā paccayikatā, tāya sattānaṃ pamāṇabhūto hoti, alaṅghanīyā cassa āṇā hoti. Mahānubhāvatā nāma pabhāvamahantatā, tāya parehi na abhibhuyyati, sayameva pana pare aññadatthu abhibhavati dhammena, samena, yathābhūtaguṇehi ca, evametesaṃ āyusampadādayo mahāpurisassa pāramīnaṃ ānisaṃsā, sayañca aparimāṇassa puññasambhārassa parivuddhihetubhūtā yānattaye sattānaṃ avatāraṇassa paripācanassa kāraṇabhūtāti veditabbā.

Kiṃphalanti –

Sammāsambuddhatā tāsaṃ, jaññā phalaṃ samāsato;

Vitthārato anantāpa-meyyā guṇagaṇā matā.

Samāsato hi tāva sammāsambuddhabhāvo etāsaṃ phalaṃ. Vitthārato pana bāttiṃsamahāpurisalakkhaṇa (dī. ni. 2.33 ādayo; 3.198; ma. ni. 2.386) asītānubyañjana, byāmappabhādianekaguṇagaṇasamujjalarūpakāyasampattiadhiṭṭhānā dasabala- (ma. ni. 4.8; a. ni. 10.21) catuvesārajja- (a. ni. 4.8) chaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhamma- (dī. ni. aṭṭha. 3.305;) pabhutianantāparimāṇaguṇasamudayopasobhinī dhammakāyasirī, yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idameva tāsaṃ phalaṃ. Vuttañcetaṃ bhagavatā –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā) –

Evamettha pāramīsu pakiṇṇakakathā veditabbā.

Evaṃ yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha ‘‘samatiṃsa pāramiyo pūretvā’’ti. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthaṃ, visesasambhāratādassanatthaṃ, sudukkarabhāvadassanatthañca tesaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato nayanapariccāgassa, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgassa visuṃ gahaṇaṃ kataṃ, tathāyeva ācariyadhammapālattherena (dī. ni. ṭī. 1.7) vuttaṃ. Ācariyasāriputtattherenapi aṅguttaraṭīkāyaṃ, (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) katthaci pana puttadārapariccāge visuṃ katvā nayanapariccāgamaññatra jīvitapariccāgaṃ vā pakkhipitvā rajjapariccāgamaññatra pañca mahāpariccāge vadanti.

Gatapaccāgatikavattasaṅkhātāya (dī. ni. aṭṭha. 1.9; ma. ni. aṭṭha. 1.10.9; saṃ. ni. aṭṭha. 3.5.368; vibha. aṭṭha. 523; su. ni. aṭṭha. 1.

我来为您直译这段巴利文：
能摄受,能如法调伏应调伏者。言语可信即可信赖可相信,以此为众生准绳,其命不可违逆。大威神力即威德伟大,以此不为他所制,反而以法、平等、如实功德征服他人,如是应知寿圆满等为大士波罗蜜功德,自身亦为无量福德资粮增长因,为令众生入三乘及成熟因。
何果报?
正等觉佛性,应知略为果;
广则无量数,诸功德所思。
略说即正等觉佛性为其果。广说则以三十二大士相、八十随好、一寻光等多种功德庄严之身圆满为所依,以十力、四无畏、六不共智、十八佛不共法等无量无边功德庄严之法身庄严,乃至佛功德,即使正等觉佛以多劫说亦不能穷尽,此即其果报。世尊亦说:
"佛亦说佛德,
虽说经一劫;
劫尽于长时,
如来德不尽。"
如是应知此中波罗蜜杂说。
如是依如说行道圆满如说种种波罗蜜而说"圆满三十波罗蜜"。虽大舍亦为施波罗蜜,为显舍殊胜、显特殊资粮、显极难作故别说彼等,由此虽肢体舍与眼舍、财位舍与子妻舍同为所得舍性,亦别说。如是阿阇黎达摩波罗长老所说。阿阇黎舍利弗长老于增支注中,于某处别说子妻舍而在他处入眼舍或命舍,于他处说五大舍。
以往返行称为;

1.35) pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā. Yā vā cariyāpiṭakasaṅgahitā, sā pubbacariyā. Keci pana ‘‘abhinīhāro pubbayogo. Dānādipaṭipatti vā kāyavivekavasena ekacariyā vā pubbacariyā’’ti vadanti. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ. Ñātīnamatthassa cariyā ñātatthacariyā, sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena, khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ pana visuṃ gahaṇaṃ. Koṭinti pariyantaṃ ukkaṃsaṃ. Tathā amhākampi bhagavā āgatoti etthāpi ‘‘dānapāramiṃ pūretvā’’tiādinā sambandho.

Evaṃ pāramipūraṇavasena ‘‘tathā āgato’’ti padassatthaṃ dassetvā idāni bodhipakkhiyadhammavasenapi dassento ‘‘cattāro satipaṭṭhāne’’tiādimāha. Tattha satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti maggaphalapakkhikānaññeva gahetabbattā, vipassanāsaṅgahitā eva vā satipaṭṭhānādayo daṭṭhabbā pubbabhāgapaṭipadāya gahaṇato. Bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanapaṭipadāyaādiṃ dasseti, ‘‘dānapāramiṃ pūretvā’’tiādinā majjhe, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānaṃ. Tasmā ‘‘āgato’’ti vuttassa āgamanassa kāraṇabhūtapaṭipadāvisesadassanaṃyeva tiṇṇaṃ nayānaṃ visesoti daṭṭhabbaṃ. Idāni yathāvuttena atthayojanattayena siddhaṃ paṭhamakāraṇameva gāthābandhavasena dassetuṃ ‘‘yathevā’’tiādi vuttaṃ. Tattha idhalokamhi vipassiādayo munayo sabbaññubhāvaṃ yathāvuttena kāraṇattayena āgatā yatheva, tathā pañcahi cakkhūhi cakkhumā ayaṃ sakyamunipi yena kāraṇena āgato, tenesa tathāgato nāma vuccatīti yojanā.

Sampatijātoti manussānaṃ hatthato muccitvā muhuttajāto, na pana mātukucchito nikkhantamatto mātukucchito nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, ‘‘manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito’’ti (dī. ni. aṭṭha. 2.31) vakkhati. ‘‘Kathañcā’’tiādi vitthāradassanaṃ. Yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anuhīramāneti dhāriyamāne. ‘‘Anudhāriyamāne’’tipi idāni pāṭho. ‘‘Ettha ca chattaggahaṇeneva khaggadīni pañca kakudhabhaṇḍānipi gahitānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādigāhakā’’ti (dī. ni. ṭī. 1.7) ācariyadhammapālattherena vuttaṃ, ācariyasāriputtattherenāpi aṅguttaraṭīkāyaṃ (a. ni. ṭī. 

我来为您直译这段巴利文：
以往返行称为前分行道及神通等至成就为前修。于布施等殊胜行成就为前行。或收入行藏者为前行。有些人说"发愿为前修,布施等行或以身远离为独行为前行"。以显示布施等及少欲等及轮回涅槃过患功德,以建立成熟众生于三菩提而行说法。利益亲属之行为亲属利行,彼亦唯以悲愍。以"等"字摄世间利行等。以业自性智,以无过业处工巧处明处修习,以蕴处等修习,以三相观察等智行为慧行,彼义即慧波罗蜜,为显智资粮故别说。极为边际胜上。如是我世尊已来者,此中亦与"圆满施波罗蜜"等相连。
如是以圆满波罗蜜显示"如是而来"之义,今以菩提分法显示说"四念处"等。其中以念处等摄显示修行至顶,因应取道果分,或应见念处等唯摄观,因取前分行道。修为生起。增长为增广。此中以"以此发愿"等显示修行初,以"圆满施波罗蜜"等显示中,以"四念处"等显示终。故应见三种方式之差别唯显示所说"来"之来的因缘修行差别。今以偈颂显示以如说三种义相成就第一因而说"如实"等。其中如毗婆尸等牟尼以如说三因来此世间成一切智,如是此有五眼具眼释迦牟尼以此因而来,故称为如来,如是连接。
生已者为从人手脱落刚生,非从母胎出时,因从母胎出时大士先为梵天以金网接,从彼手为四大王以羚羊皮接,从彼手为人以细软布接,"从人手脱落而立于地上"后当说。"何故"等为显广说。如世尊于大本经中所说。白伞为天白伞。持续为持举。现也读作"随持"。"此中以伞摄亦应见摄剑等五种王族之物。因剑、多罗扇、孔雀尾扇、拂尘、头饰带亦与伞俱时现起。唯现伞等,不见持伞等者。"如是阿阇黎达摩波罗长老所说,阿阇黎舍利弗长老于增支注中;

1.ekapuggalavaggassa paṭhame) evaṃ sati tālavaṇṭādīnampi kakudhabhaṇḍasamaññā. Apica khaggādīni kakudhabhaṇḍāni, tadaññānipi tālavaṇṭādīni tadā upaṭṭhitānīti adhippāyena tathā vuttaṃ.

Sabbā ca disāti dasa disā. Anuviloketīti puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva oloketīti attho. Nayidaṃ sabbadisānuvilokanaṃ sattapadavītihāruttarakālaṃ paṭhamamevānuvilokanato. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto tayā uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti sabbā disāanuviloketvā sabbattha attanā sadisamadisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsīti ācariyadhammapālattherena (dī. ni. ṭī. 1.7) ācariyasāriputtattherena (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) ca vuttaṃ. Mahāpadānasuttaṭṭhakathāyampi (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
增支一人品第一中如是多罗扇等亦称王族之物。又剑等为王族之物,其他多罗扇等亦当时现起,以此意故如是说。
一切方为十方。观察为以福威神力生世界开显神变时以肉眼观察现见的一万世界之义。此观察一切方非七步行后而是最初观察。因大士从人手脱落观察东方。彼处诸天人以香花等供养言:"大士,此处无如汝者,何处有胜汝者。"如是观察四方四维上下一切方,于一切处不见与自相等者,说"此为北方"而行七步,如是阿阇黎达摩波罗长老及阿阇黎舍利弗长老所说。于大本经注中;;

2.31) evameva vaṇṇitaṃ. Tasmā sattapadavītihārato paṭhamaṃ sabbadisānuvilokanaṃ katvā sattapadavītihārena gantvā tadupari āsabhiṃ vācaṃ bhāsatīti daṭṭhabbaṃ. Idha, pana aññāsu ca aṭṭhakathāsu samehi pādehi patiṭṭhahanato paṭṭhāya yāva āsabhīvācābhāsanaṃ tāva yathākkamaṃ eva pubbanimittabhāvaṃ vibhāvento ‘‘sattamapadūpari ṭhatvā sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassā’’tiādīni vadati, evampi yathā na virujjhati, tathā eva attho gahetabbo. ‘‘Sattamapadūpari ṭhatvā’’ti ca pāṭho pacchā pamādalekhavasena edisena vacanakkamena mahāpadānaṭṭhakathāyamadissamānattāti. Āsabhinti uttamaṃ, akampanikaṃ vā, nibbhayanti attho. Usabhassa idanti hi āsabhaṃ, sūrabhāvo, tena yuttattā panāyaṃ vācā ‘‘āsabhī’’ti vuccati. Aggoti sabbapaṭhamo. Jeṭṭho, seṭṭhoti ca tasseva vevacanaṃ. Saddatthamattato pana aggoti guṇehi sabbapadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasaṭṭhatamo. Lokassāti vibhattāvadhibhūte nissakkatthe sāmivacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi tabbaseneva punabbhavābhāvato.

Idāni tathāgamanaṃ sambhāvento ‘‘tañcassā’’tiādimāha. Pubbanimittabhāvena tathaṃ avitathanti sambandho. Visesādhigamānanti guṇavisesādhigamānaṃ. Tadevatthaṃ vitthārato dasseti ‘‘yañhī’’tiādinā . Tattha yanti kiriyāparāmasanaṃ, tena ‘‘patiṭṭhahī’’ti ettha pakatiyatthaṃpatiṭṭhānakiriyaṃ parāmasati. Idamassāti idaṃ patiṭṭhahanaṃ assa bhagavato. Paṭilābhasadde sāminiddeso cesa, kattuniddeso vā. Pubbanimittanti tappaṭilābhasaṅkhātassa āyatiṃ uppajjamānakassa hitassa paṭhamaṃ pavattaṃ sañjānanakāraṇaṃ. Bhagavato hi acchariyabbhutaguṇavisesādhigamane pañca mahāsupinādayo viya etāni sañjānananimittāni pātubhavanti, yathā taṃ loke puññavantānaṃ puññaphalavisesādhigamaneti.

Sabbalokuttarabhāvassāti sabbalokānamuttamabhāvassa, sabbalokātikkamanabhāvassa vā. Satta padāni sattapadaṃ, tassa vītihāro visesena atiharaṇaṃ sattapadavītihāro, sattapadanikkhepoti attho. So pana samagamane dvinnaṃ padānamantare muṭṭhiratanamattanti vuttaṃ.


我来为您直译这段巴利文：
于大本经注中如是所说。故应见先观察一切方然后行七步之后说最上语。此中及其他注释中从平足立起至说最上语,次第显示前相而说"立于第七步上观察一切方为得一切智无碍智"等,如是不相违,应如是取义。"立于第七步上"之读法后因不慎书写,因此词序于大本经注中不见。最上为最胜或不动,即无畏之义。因此为牛之事为最上,勇健性,此语具足此故称为"最上"。最为一切之首。长及妙为其同义词。然依词义最为以功德为一切主。长为唯以功德为一切最长,即说为以功德最大。妙为唯以功德为一切最胜。世间为所属格以显示界限。此为最后生,今不再有后有,宣说此身应得阿罗汉,因由此无后有。
今确认如来而说"彼此"等。以前相为如是不虚妄而连接。殊胜证得为功德殊胜证得。即显示彼义广说以"因彼"等。其中彼为指代动作,以此指代"立"此中本义立动作。此者为此立为彼世尊。得词为所有格或主格。前相为彼得所说未来生起利益之最初现行觉知因。因世尊证得稀有未曾有功德殊胜时如五大梦等此等为觉知相现起,如是于世间福德者得福德果殊胜。
超一切世间为胜一切世间性,或超越一切世间性。七步为七步,其行为特别运行为七步行,即放下七步之义。彼于平行两足间一握宝珠量而说。


‘‘Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

Na dissare cāmarachattagāhakā’’ti. (su. ni. 693); –

Suttanipāte nāḷakasutte āyasmatā ānandattherena vuttaṃ nidānagāthāpadaṃ sandhāya ‘‘suvaṇṇadaṇḍā vītipatanti cāmarāti etthā’’ti vuttaṃ. Etthāti hi etasmiṃ gāthāpadeti attho. Mahāpadānasutte anāgatattā pana cāmarukkhepassa tathā vacanaṃ daṭṭhabbaṃ. Tattha āgatānusārena hi idha pubbanimittabhāvaṃ vadati, camaro nāma migaviseso. Yassa vālena rājakakudhabhūtaṃ vālabījaniṃ karonti, tassa ayanti cāmarī. Tassā ukkhepo tathā, vutto soti vuttacāmarukkhepo. Arahattavimuttivaravimalasetacchattapaṭilābhassāti arahattaphalasamāpattisaṅkhātavaravimalasetacchattapaṭilābhassa. Sattamapadūparīti ettha pada-saddo padavaḷañjanavācako, tasmā sattamassa padavaḷañjanassa uparīti attho. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇanti āha ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. Tathā ayaṃ bhagavā…pe… pubbanimittabhāvanāti ettha ‘‘yañhī’’tiādi adhikārattā, gamyamānattā ca na vuttaṃ, etena ca abhijātiyaṃ dhammatāvasena uppajjanakavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi te.

Porāṇāti aṭṭhakathācariyā. Gavampati usabho samehi pādehi vasūnaṃ ratanānaṃ dhāraṇato vasundarasaṅkhātaṃ bhūmiṃ phusī yathā, tathā manussānaṃ hatthato muccitvā muhuttajāto so gotamo samehi pādehi vasundharaṃ phusīti attho. Vikkamīti agamāsi. Satta padānīti sattapadavaḷañjanaṭṭhānāni. Accantasaṃyoge cetaṃ upayogavacanaṃ, sattapadavārehīti vā karaṇattho uttarapadalopavasena daṭṭhabbo. Marūti devā yathāmariyādaṃ maraṇasabhāvato. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesadisāpi, na katthaci vilokane vinibandho tassa ahosi, samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketumayuttāni disāsu upaṭṭhahanti , vissaṭṭhamañjūviññeyyādivasena aṭṭhaṅgupetaṃ giraṃ abbhudīrayi pabbatamuddhaniṭṭhito sīho yathā abhinadīti attho.

Evaṃ kāyagamanatthena gatasaddena tathāgatasaddaṃ niddisitvā idāni ñāṇagamanatthena niddisituṃ ‘‘atha vā’’tiādimāha. Tattha ‘‘yathā vipassī bhagavā’’tiādīsupi ‘‘nekkhammena kāmacchandaṃ pahāyā’’tiādinā yojetabbaṃ. Nekkhammenāti alobhapadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ tesaṃ sabbesampi kāmacchandapaṭipakkhattā, na pabbajjādayo eva. ‘‘Paṭhamajjhānenā’’tipi vadanti keci, tadayuttameva paṭhamajjhānassa pubbabhāgapaṭipadāya eva idha icchitattā. Pahāyāti pajahitvā. Gatoti uttarivisesaṃ ñāṇagamanena paṭipanno. Pahāyāti vā pahānahetu, pahāne vā sati. Hetulakkhaṇatthesu hi ayaṃ tvā-saddo ‘‘sakko hutvā nibbattī’’tiādīsu (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
"多枝及千轮,
诸天持伞空;
金柄摇拂尘,
不见持伞者。"
引经集那罗迦经中长老阿难所说序偈句说"金柄摇拂尘者此中"。此中即此偈句之义。因大本经中未提及摇动拂尘,故应如是见说。因依彼所来此说前相,旃檀为某种鹿。以其尾做王族物拂尘,其摆动如是,说为所说摇动拂尘。得阿罗汉解脱最上清净白伞为得阿罗汉果定称为最上清净白伞。第七步上中步词表足迹义,故第七足迹上之义。一切智智因于一切处无碍行故无障碍而说"得一切智无碍智"。如是此世尊...等前相性中因"因彼"等为主要义,因可知故不说,以此显示生时依法性生起诸殊胜为一切菩萨共同。因彼等为波罗蜜流果。
古师为注释师。如牛王以平足触持诸宝称为大地,如是从人手脱落刚生彼瞿昙以平足触大地之义。行为去。七步为七足迹处。此为极合用格,或应见以七步为具格以省略后分。天为诸天因如法死亡性。平为观察平等故平等相似。因大士如观察一方,如是余方,于观察处无拘系,或平为应观察之义。因尔时菩萨不应观察丑陋可怖不平形于诸方显现,如狮于山顶以明了柔和可解等八支具足语发声之义。
如是以身行义说如来词,今以智行义说而说"或者"等。其中"如毗婆尸世尊"等亦应以"以出离断欲贪"等连接。以出离为以无贪为主善心生起。因此中善法为出离因彼一切皆对治欲贪,非唯出家等。有些人说"以初禅",彼不适合因此中欲初禅前分行道。断为断除。来为以智行趋向上胜。或断为断因,或于断时。因此得词于因相义如"生为帝释"等。

2.355) viya. Kāmacchandādippahānahetukañca ‘‘gato’’ti ettha vuttaṃ avabodhasaṅkhātaṃ, paṭipattisaṅkhātaṃ vā gamanaṃ kāmacchandādippahānena ca taṃ lakkhīyati, esa nayo ‘‘padāletvā’’tiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikārena upaṭṭhitālokasañjānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena, sappaccayanāmarūpavavatthānenātipi vadanti.

Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato ñāṇagamanavisiṭṭhaṃ tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi, aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vinibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tasmā avijjāpadālanaṃ vipassanāya upāyo. Tathā jhānasamāpattīsu abhiratinimittena pāmojjena, tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattiyā arativinodanaṃ upāyo. Samāpattivipassanānukkamena pana upari vakkhamānanayena niddisitabbepi nīvaraṇasabhāvāya avijjāya heṭṭhā kāmacchandādivasena dassitanīvaraṇesupi saṅgahadassanatthaṃ uppaṭipāṭiniddeso daṭṭhabbo.

Samāpattivihārapavesananibandhanena nīvaraṇāni kavāṭasadisānīti āha ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti. ‘‘Rattiṃ anuvitakketvā anuvicāretvā divā kammante payojetī’’ti majjhimāgamavare mūlapaṇṇāsake vammikasutte (ma. ni. 1.249) vuttaṭṭhāne viya vitakkavicārā vūpasamā [dhūmāyanā (dī. ni. ṭī. 1.7)] adhippetāti sandhāya ‘‘vitakkavicāradhūmaṃ vūpasametvā’’ti vuttaṃ, vitakkavicārasaṅkhātaṃ dhūmaṃ vūpasametvāti attho. ‘‘Vitakkavicāra’’micceva adhunā pāṭho, so na porāṇo ācariyadhammapālattherena, ācariyasāriputtattherena ca yathāvuttapāṭhasseva uddhatattā. Virājetvāti jigucchitvā, samatikkamitvā vā. Tadubhayattho hesa ‘‘pītiyā ca virāgā’’tiādīsu (dī. ni. 1.7; ma. ni. 

我来为您直译这段巴利文：
如是。此中所说断除欲贪等为因的"来"为觉悟所说或修行所说行,以断欲贪等表此,此理于"破除"等亦然。无恚为慈。光明想为明显作意现起光明觉知。无散乱为定。择法为如实决定善等法,亦说为决定有缘名色。
如是以断欲贪等盖障显示世尊以"于世间断除贪欲"等所说初禅前分行道智行殊胜如来性,今为以方便八等至及十八大观显示彼而说"以智"等。因执取名色度疑之障碍为痴的远离而住于遍知中成就无常想等,故破除无明为观的方便。如是以喜悦为禅等至喜乐相,除遣彼中不乐而证得禅等,故等至除遣不乐为方便。然依等至观顺序于后当说方式中,为显示以盖障性无明摄入前所说欲贪等盖障中,应见逆序说。
因入住等至所系盖障如门闩而说"开启盖障门闩"。如中部根本五十经蚁垤经中所说"夜思惟寻察日营事业"处之寻伺寂止[烟]为所欲,意此说"寂止寻伺烟",即寂止名为寻伺烟之义。现读作"寻伺",彼非古读因阿阇黎达摩波罗长老及阿阇黎舍利弗长老取如说读法。远离为厌离或超越。彼二义此于"离喜"等中;;

3.155; pārā. 11; vibha. 625) viya. Kāmaṃ paṭhamajjhānūpacāre eva dukkhaṃ, catutthajjhānūpacāre eva ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti.

Rūpasaññāti saññāsīsena rūpāvacarajjhānāni ceva tadārammaṇāni ca vuttāni. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati uttarapadalopena ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248) tassa ārammaṇampi kasiṇarūpaṃ purimapadalopena ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223 ādayo) tasmā idha rūpe rūpajjhāne taṃsahagatā saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānāni vuttāni, rūpaṃ saññā assāti rūpasaññaṃ, rūpasaññāsamannāgatanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Paṭighasaññāti cakkhādīnaṃ vatthūnaṃ, rūpādīnaṃ ārammaṇānañca paṭighātena paṭihananena visayivisayasamodhānena samuppannā dvipañcaviññāṇasahagatā saññā. Nānattasaññāti aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti etāsaṃ catucattālīsasaññānametaṃ adhivacanaṃ. Etā hi yasmā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā ca nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuccanti.

Aniccassa , aniccanti vā anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattamicchāsaññaṃ, saññāsīsena cettha diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya, ‘‘te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muñcitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhāsantiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā.Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo.Dhuvasaññanti thirabhāvaggahaṇasaññaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya saṅkhārānaṃ saviggahataṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu ninnatā.

Abhinivesanti attānudiṭṭhiṃ. Aniccādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivisenti asāre sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso nāma. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhāna’ntiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasamuditā’’ti (dī. ni. 2.64; ma. ni. 1.281; 

我来为您直译这段巴利文：
如是。虽然苦在初禅近行断,乐在第四禅近行断,然为显殊胜断而说"以第四禅断苦乐"。
色想以想为首说色界禅及其所缘。因色界禅亦省略后分称为"色"如"有色见色"等中,其所缘亦省略前分称为"色"如"见外色好恶"等中,故此中以色中色禅俱生想为色想,如是以想为首说色界禅,有色想为具足色想之义。如是应知此为地遍等差别所缘之名。对碍想为眼等处、色等境相对碍触合而生二种五识俱生想。种种想为八欲界善想、十二不善想、十一欲界善异熟想、二不善异熟想、十一欲界唯作想,此为此四十四想之名。因彼等于色声等差别种种自性境转起,及因种种即种种自性互不相似,故称"种种想"。
无常或对无常观察为无常观,此为取三地法无常性而转起观之名。常想为于有为法起"常恒"之邪想,以想为首此中应见亦摄见心。此理于后亦然。厌离观为于诸行以厌离行相转起观。喜为有喜爱。离染观为于诸行以离染行相转起观。灭观为观诸行之灭,或如是观"彼等诸行唯灭,未来不因集起生"为灭观。故说"以灭观灭,不集"。因此欲解脱已得力。以舍离行相转起观为舍遣观。因此为择后住。取为以常等执取。续、聚、作用、所缘为一执取为实想。造作为行作。特殊状态得为变异。坚固想为执取坚固性想。相为以聚等实由自作用限定诸行为有体性。愿为贪等愿。彼义即以爱于诸行倾向。
执着为我见。以无常等审察一切法为增上慧法观。执取实性执着为于非实执取实颠倒。以自在所作等世间生起之执着名为痴执着。有些人说"我过去世存在耶等疑惑生起为痴执着"。于诸行执取避护性为爱着执着。"乐爱着、喜爱着";;;

2.337; mahāva. 7, 8) vacanato ālayo vuccati taṇhā, sāyeva cakkhādīsu, rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’ti pavattañāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe, pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbā ca dutiyamaggavajjhehipi oḷārikāti tesampi tabbacanīyatā siyā. Aṇusahagateti aṇubhūte. Tabbhāvavuttiko hi ettha sahagatasaddo. Idaṃ pana heṭṭhimamaggavajjhe apekkhitvā vuttaṃ . Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyanti. Sabbasaddo cettha sappadesavisayo ‘‘sabbe tasanti daṇḍassā’’tiādīsu viya (dha. pa. 129).

Kakkhaḷattaṃ kaṭhinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thambhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi phuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedabhāvo na siyā byāpitabhāvāpattito. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi tattha asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ, tenāha bhagavā ākāsadhātuniddese ‘‘asamphuṭṭho catūhi mahābhūtehī’’ti (dha. sa. 637).

Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājaniye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 12) cetanāva vibhattā. Abhisaṅkhāralakkhaṇā ca cetanā. Yathāha ‘‘tattha katamo puññābhisaṅkhāro, kusalā cetanā’’tiādi (vibha. 226) sampayuttadhammānaṃ ārammaṇe ṭhapanaṃ abhiniropanaṃ. Ārammaṇānamanubandhanaṃ anumajjanaṃ. Savipphārikatā pharaṇaṃ. Adhimuccanaṃ saddahanaṃ adhimokkho. Assaddhiyeti assaddhiyahetu. Nimittatthe cetaṃ bhummaṃ. Esa nayo kosajjādīsupi. Kāyacittapariḷāhūpasamo vūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte vattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.

Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvato sampayuttadhamme, sammāvācāpaccayasubhāsitaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhānaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā virati samuṭṭhānalakkhaṇāti daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhānaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā suddhi vodānaṃ.


我来为您直译这段巴利文：
由"乐爱着、喜爱着"之语,爱称为着,有些人说彼于眼等、色等以执着行相转起为爱着执着。"如是诸行舍遣"而转起智为择观。离轮回故为出离,涅槃,于彼以所说所缘作意观察转起为出离观,种姓。结缚执着为以结缚于诸行执着。见俱为与见俱生及断。粗说观上道所断烦恼,否则见所断及二道所断亦粗故彼等亦应如是说。随细为成细。此中随眠为显示彼性。此说观下道所断。一切烦恼为余一切烦恼。因初等道所断烦恼不再断。此一切言有限如"一切怖畏杖"等。
坚实为坚硬性。流动为液态性。如世间风吹囊,由彼彼聚胀满或僵硬性,彼为支持。虽有聚间界与聚间界触着性,彼彼界离异性,色边际虚空为彼等之边际,彼等不触彼,否则界不成边际故成遍满。于彼聚界之边际,彼等于彼不触性为不触相,故世尊于虚空界释中说"不为四大种所触"。
违缘会合异类生起为变坏。因思为行蕴法主,故以思说此"诸行有造作相"。如是于经分别行蕴分别中以"眼触生思"等分别思。且思有行作相。如说"此中何为福行?善思"等。令相应法住所缘为安立。随系所缘为随顺。有广大性为遍满。胜解为信解胜解。于不信为因不信。此为处格。此理于懈怠等亦然。身心热恼止息为止息相。于离沉掉增上心转起时,于策励止抑鼓励无事务故观察为舍断偏执。
因虚妄语等有欺诳等作用粗恶不摄持故,对治性故摄持自性正语由柔顺性摄持相应法,且正语缘善语摄持闻者补特伽罗,故彼以摄持为相。身业生起某作事,且彼生起为勤勉,故应见名为正业之离为以生起为相,或如举重相应法举起为生起身业。活命有情或相应法以命根转起,或唯活命清净为净化。


‘‘Saṅkhārā’’ti idha cetanā adhippetā, na pana ‘‘saṅkhārā saṅkhārakkhandho’’tiādīsu (dha. sa. 583, 985; vibha. 1, 20, 52) viya samapaññāsacetasikāti vuttaṃ ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Avijjāpaccayā hi puññābhisaṅkhārādikāva cetanā. Ārammaṇābhimukhabhāvo namanaṃ. Āyatanaṃ pavattanaṃ. Saḷāyatanavasena hi cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇati ettha vaṭṭassa janakahetubhāvo taṇhāya hetulakkhaṇaṃ, maggassa pana vakkhamānassa nibbānasampāpakattanti ayametesaṃ viseso. Ārammaṇassa gahaṇalakkhaṇaṃ. Puna uppattiyā āyūhanalakkhaṇaṃ. Sattajīvato suññatālakkhaṇaṃ. Padahanaṃ ussāhanaṃ. Ijjhanaṃ sampatti. Vaṭṭato nissaraṇaṃ niyyānaṃ. Aviparītabhāvo tathalakkhaṇaṃ. Aññamaññānativattanaṃ ekaraso, anūnādhikabhāvova. Yuganaddhā nāma samathavipassanā aññamaññopakāratāya yugaḷavasena bandhitabbato. ‘‘Saddhāpaññā paggahāvikkhepā’’tipi vadanti. Cittavisuddhi nāma samādhi. Diṭṭhivisuddhi nāma paññā. Khayoti kilesakkhayo maggo, tasmiṃ pavattassa sammādiṭṭhisaṅkhātassa ñāṇassa samucchedanalakkhaṇaṃ. Kilesānamanuppādapariyosānatāya anuppādo, phalaṃ. Kilesavūpasamo passaddhi. Chandassāti kattukāmatāchandassa. Patiṭṭhābhāvo mūlalakkhaṇaṃ. Ārammaṇapaṭipādakatāya sampayutta-dhammānamuppattihetutā samuṭṭhāpanalakkhaṇaṃ. Visayādisannipātena gahetabbākāro samodhānaṃ. Yā ‘‘saṅgatī’’ti vuccati ‘‘tiṇṇaṃ saṅgati phasso’’tiādīsu. Samaṃ, sammā vā odahanti sampiṇḍitā bhavanti sampayuttadhammā anenātipi samodhānaṃ, phasso, tabbhāvo samodhānalakkhaṇaṃ. Samosaranti sannipatanti etthāti samosaraṇaṃ, vedanā. Tāya hi vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ, tabbhāvo samosaraṇalakkhaṇaṃ. Pāsādādīsu gopānasīnaṃ kūṭaṃ viya sampayuttadhammānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Satiyā sabbatthakattā sampayuttānaṃ adhipatibhāvo ādhipateyyalakkhaṇaṃ. Tato sampayuttadhammato, tesaṃ vā sampayuttadhammānaṃ uttari padhānaṃ tatuttari, tabbhāvo tatuttariyalakkhaṇaṃ. Paññuttarā hi kusalā dhammā. Vimuttīti phalaṃ kilesehi vimuccitthāti katvā. Taṃ pana sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Tato uttari dhammassābhāvato pariyosānaṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyamāgatanayena vuttoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito. Tato eva ca ‘‘chandamūlakā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna’’nti [saṃ. ni. 

我来为您直译这段巴利文：
"诸行"此中意指思,非如"诸行为行蕴"等中五十心所,故说"诸行以思为相"。因无明缘唯福行等思。向所缘性为倾向。处为转起。因六处诸心心所转起。爱为因相中轮回生因性为爱之因相,然道将说为令得涅槃性,此为彼等差别。取所缘为相。再生造作为相。空无有情命为相。努力为精进。成就为成。出离轮回为出离。不颠倒性为如实相。互不超越为一味,即无增减性。双运名为止观因互相资助故应成对系。亦说"信慧、策励无散"。心清净名为定。见清净名为慧。尽为烦恼尽道,于彼转起名为正见之智以断为相。烦恼不生终尽故无生,果。烦恼止息为轻安。欲为欲作欲。住立性为根本相。令得所缘故为相应法生因性以生起为相。境等和合所取行相为和合。即所说"和合"如"三和合为触"等。等,正安立故相应法成合一亦为和合,触,彼性为和合相。等聚集于此为等流,受。因无彼不转起相应法如缘受领纳聚集,如是说,彼性为等流相。如殿堂等椽柱顶端,为相应法上首性以上首为相。念遍一切性为相应法增上性以增上为相。超彼相应法,或彼等相应法增上为增上,彼性为增上相。因慧增上为善法。解脱为果因从烦恼解脱。彼复以戒等功德实性最极高故为实。因无上法故为终。此相分别应见依六界五禅支等随顺彼彼经句依古注所来方式而说。如是前所说某法为显示异门复示现。因此即"诸法以欲为根,以作意为生起,以触为和合,以受为等流","善法以慧为增上","此梵行以解脱为实","友,梵行实以涅槃为趣,以涅槃为终"。

3.512 (atthato samānaṃ)] ca suttapadānaṃ vasena chandassa mūlalakkhaṇa’’ntiādi vuttaṃ. Tesaṃ tesaṃ dhammānaṃ tathaṃ avitathaṃ lakkhaṇaṃ āgatoti atthaṃ dasseti ‘‘eva’’ntiādinā. Taṃ pana gamanaṃ idha ñāṇagamanamevāti vuttaṃ ‘‘ñāṇagatiyā’’ti. Satipi gatasaddassa avabodhanatthabhāve ñāṇagamanattheneveso siddhoti na vutto. Ā-saddassa cettha gatasaddānuvattimattameva. Tenāha ‘‘patto anuppatto’’ti.

Aviparītasabhāvattā ‘‘tathadhammā nāma cattāri ariyasaccānī’’ti vuttaṃ. Aviparītasabhāvato tathāni. Amusāsabhāvato avitathāni. Aññākārarahitato anaññathāni. Saccasaṃyuttādīsu āgataṃ paripuṇṇasaccacatukkakathaṃ sandhāya ‘‘iti vitthāro’’ti āha. ‘‘Tasmā’’ti vatvā tadaparāmasitabbameva dasseti ‘‘tathānaṃ abhisambuddhattā’’ti iminā. Esa nayo īdisesu.

Evaṃ saccavasena catutthakāraṇaṃ dassetvā idāni paccayapaccayuppannabhāvena aviparītasabhāvattā tathabhūtānaṃ paṭiccasamuppādaṅgānaṃ vasenāpi dassento ‘‘apicā’’tiādimāha. Tattha jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatasabhāvo, anupavattaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho pubbapade uttarapadalopavasena. Samāhāradvandepi hi pulliṅgamicchanti neruttikā. Na cettha jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthameva jātito samudāgacchatīti jāti paccayasamudāgataṭṭho. Idaṃ vuttaṃ hoti – yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhūtasabhāvoti. Paccayapakkhe pana avijjāya saṅkhārānaṃ paccayaṭṭhoti ettha na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjā saṅkhārānaṃ paccayaṭṭho paccayasabhāvoti attho. Tathānaṃ dhammānanti paccayākāradhammānaṃ. ‘‘Sugato’’tiādīsu (pārā. 1) viya gamusaddassa buddhiyatthataṃ sandhāya ‘‘abhisambuddhattā’’ti vuttaṃ, na ñāṇagamanatthaṃ. Gatibuddhiyatthā hi saddā aññamaññapariyāyā. Tasmā ‘‘abhisambuddhattho hettha gatasaddo’’ti adhikāro, gamyamānattā vā na payutto.


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依经句义同而说"欲为根本相"等。显示彼等诸法如实不虚相已来义以"如是"等。然彼来此中唯智来故说"以智来"。虽有来词有觉悟义,以智来义即成就故不说。此中ā音唯随顺来词。故说"已得、已达"。
因不颠倒自性故说"如实法名为四圣谛"。因不颠倒自性故如实。因不虚自性故不虚。因无异相故不异。说"如是广说"意指相应等中所来完整四谛说。说"故"显示唯应触及此以"因觉悟如实"。此理于如是等中。
如是以谛显示第四因已,今以缘及缘生性不颠倒自性显示如实缘起支亦说"复次"等。其中生缘生起来处为从生缘生起已和合自身随顺缘向上上来性,即随转义。或生起处及来处为生起来处以前分略后分。因语源家主张相聚复合亦为阳性。此中非不从生有老死,亦非离生从他有故生缘生起处。如是唯从生来故生缘来处。此所说-如是如是生如是如是为缘,随顺彼现起性。然缘分中无明为行之缘处者,此中非无明非行缘,亦非离无明诸行生起。如是如是无明对如是如是诸行如是如是为缘,此无明为行缘处为缘性义。如实法为缘行法。如"善逝"等中意指来词有知解义而说"觉悟",非智来义。因行解义词互为同义。故"此中来词为觉悟义"为主要,或因可知故不用。


Yaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā jānāti passatīti sambandho. Sadevake…pe… pajāyāti ādhāro ‘‘atthī’’ti padeti puna aparimāṇāsu lokadhātūsaūti taṃnivāsasattāpekkhāya, āpāthagamanāpekkhāya vā vuttaṃ. Tena bhagavatā vibhajjamānaṃ taṃ rūpāyatanaṃ tathameva hotīti yojetabbaṃ. Tathāvitathabhāve kāraṇamāha ‘‘evaṃ jānatā passatā’’ti. Sabbākārato ñātattā passitattāti hi hetvantogadhametaṃ padadvayaṃ. Iṭṭhāniṭṭhādivasenāti ettha ādi-saddena majjhattaṃ saṅgaṇhāti. Tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedampi. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. Rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakanti evamādīhi anekehi nāmehi. ‘‘Iṭṭhāniṭṭhādivasenā’’tiādinā hi anekanāmabhāvaṃ sarūpato nidasseti. Terasahi vārehīti dhammasaṅgaṇiyaṃ rūpakaṇḍe (dha. sa. 615) āgate terasa niddesavāre sandhāyāha. Ekekasmiṃ vāre cettha catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena ‘‘dvipaññāsāya nayehī’’ti vuttaṃ. Tathamevāti yathāvuttena jānanena appaṭivattiyadesanatāya, yathāvuttena ca passanena aviparītadassitāya saccameva. Tamatthaṃ caturaṅguttare kāḷakārāmasuttena (a. ni. 4.24) sādhento ‘‘vuttañceta’’ntiādimāha. Ca-saddo cettha daḷhīkaraṇajotako, tena yathāvuttassatthassa daḷhīkaraṇaṃ joteti, sampiṇḍanattho vā aṭṭhānapayutto, na kevalaṃ mayā eva, atha kho bhagavatāpīti. Anuvicaritanti paricaritaṃ. Jānāmi abbhaññāsinti paccuppannātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti dassitāyeva nayato dassitattā. Vidita-saddo pana anāmaṭṭhakālaviseso kālattayasādhāraṇattā ‘‘diṭṭhaṃ suttaṃ muta’’ntiādīsu (dī. ni. 3.187; ma. ni. 1.7; saṃ. ni. 2.208; a. ni. 4.23; paṭi. ma. 1.121) viya, pākaṭaṃ katvā ñātanti attho, iminā cetaṃ dasseti ‘‘aññe jānantiyeva, mayā pana pākaṭaṃ katvā vidita’’nti. Bhagavatā hi imehi padehi sabbaññubhūmi nāma kathitā. Na upaṭṭhāsīti taṃ chadvārikamārammaṇaṃ taṇhāya vā diṭṭhiyā vā tathāgato attattaniyavasena na upaṭṭhāsi na upagacchati, iminā pana padena khīṇāsavabhūmi kathitā. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā, yaṃpakārā ca, tathā te dhamme taṃsabhāve taṃpakāre gamati passati jānātīti tathāgatoti imamatthaṃ sandhāya ‘‘tathadassīatthe’’ti vuttaṃ. Anekatthā hi dhātusaddā. Keci pana niruttinayena, pisodarādigaṇapakkhepena (pārā. aṭṭha. 1; visuddhi. 

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凡有色所缘,世尊知见之,此为关连。有天等...乃至...众生为处"有"字,复于无量世界中说是观待彼住众生,或观待现前行相。由彼世尊分别彼色处唯如是应连结。说"如是知见"显示如实不虚因。因一切行相已知已见故此二词含因。以可意不可意等中等字摄中性。如是摄过去未来现在小内外两俱等差别。以所得词说由"色处见闻香处味处触处触一切色意识知"之语,见词及知词于色所缘可得。色所缘可意不可意中性小过去未来现在内外见知色色处色界颜色明显有对青黄如是等多名。以"可意不可意等"等实显多名性。十三转说意法聚色品中来十三说明转。此中每转依四种决定方式说"五十二方式"。唯如实因如所说知无能反驳说,如所说见不颠倒见故真实。以增支四集迦拉迦兰寺经显彼义说"且说"等。此中且字显确定,以彼显如所说义确定,或合义以非处用,非唯我,而且世尊。行为巡行。"我知我证"以显现在过去时智转起显已依理显未来智转起。然已知词不限定时因通三时如"见闻触"等,即明显已知义,以此显此"他唯知,然我明显已知"。因世尊以此等词说一切智地。不现起为彼六门所缘不以爱或见以我我所现起趣向,以此词说漏尽地。如色所缘等诸法如何性如何相,如是趣向见知彼等法彼性彼相为如来,意此义说"如实见义"。因界词多义。有些人以释义方式,以pisodarādi群增加;

1.142) vā dassī-saddalopaṃ, āgata-saddassa cāgamaṃ katvā ‘‘tathāgato’’ti padasiddhimettha vaṇṇenti, tadayuttameva vijjamānapadaṃ chaḍḍetvā avijjamānapadassa gahaṇato. Vuttañca buddhavaṃsaṭṭhakathāyaṃ –

‘‘Tathākārena yo dhamme, jānāti anupassati;

Tathadassīti sambuddho, tasmā vutto tathāgato’’ti. (bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā);

Ettha ‘‘anupassatī’’ti āgatasaddatthaṃ vatvā tadidaṃ ñāṇapassanamevāti dassetuṃ ‘‘jānātī’’ti, saddādhigatamatthaṃ pana vibhāvetuṃ ‘‘tathadassī’’ti ca vuttaṃ.

Yaṃrattinti yassa rattiyaṃ, accantasaṃyoge vā etaṃ upayogavacanaṃ rattekadesabhūtassa abhisambujjhanakkhaṇassa accantasaṃyogattā, sakalāpi vā esā ratti abhisambodhāya padahanakālattā pariyāyena accantasaṃyogabhūtāti daṭṭhabbaṃ. Pathavīpukkhalaniruttarabhūmisīsagatattā na parājito aññehi etthāti aparājito, sveva pallaṅkoti aparājitapallaṅko, tasmiṃ. Tiṇṇaṃmārānanti kilesābhisaṅkhāradevaputtamārānaṃ, idañca nippariyāyato vuttaṃ, pariyāyato pana heṭṭhā vuttanayena pañcannampi mārānaṃ maddanaṃ veditabbaṃ. Matthakanti sāmatthiyasaṅkhātaṃ sīsaṃ. Etthantareti ubhinnaṃ rattīnamantare. ‘‘Paṭhamabodhiyāpī’’tiādinā pañcacattālīsavassaparimāṇakālameva antogadhabhedena niyametvā viseseti. Tāsu pana vīsativassaparicchinnā paṭhamabodhīti vinayagaṇṭhipade vuttaṃ, tañca tadaṭṭhakathāyameva ‘‘bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī’’ti (pārā. aṭṭha. 

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或以见词省略,来词增加作"如来"字成就,此中解说,实不适合舍现有词取非现有词。且说佛种注中：
"以如性于诸法,了知而随观;
如实见即正觉,故说名如来。"
此中说"随观"为来词义,显示此唯智见故说"了知",显示以词得义故说"如实见"。
某夜为于某夜,或此为对格词因觉悟刹那为夜一分与完全结合,或此整夜因为趣向觉悟时故以方便成为完全结合应知。因得地上土动无上顶故此中不败于他为不败,即彼跏趺为不败跏趺,于彼。三魔为烦恼行天子魔,此无方便说,然依方便如前说方式应知降伏五魔。顶为称为能力之顶。此间为两夜之间。以"初觉亦"等以摄四十五年量时而特别确定。然于彼等说二十年限定为初觉于律结说中,彼于彼注中说"世尊初觉二十年间实无固定侍者"。

1.16) kathitattā paṭhamabodhi nāma vīsativassānīti gahetvā vuttaṃ. Ācariyadhammapālattherena pana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ, evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyā, tampi yuttaṃ. Pannarasatikena hi pañcacattālīsavassāni paripūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā ‘‘paṭhamabodhiyaṃ vīsativassantare’’ti vuttanti evampi sakkā viññātuṃ. ‘‘Yaṃ sutta’’ntiādinā sambandho.

Niddosatāya anupavajjaṃ anupavadanīyaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. Nimmadanahetu nimmadanaṃ. Vālaggamattampīti vāladhilomassa koṭippamāṇampi. Avakkhalitanti virādhitaṃ musā bhaṇitaṃ. Ekamuddikāyāti ekarājalañchanena. Ekanāḷiyāti ekāḷhakena, ekatumbena vā. Ekatulāyāti ekamānena. ‘‘Tathamevā’’ti vuttamevatthaṃ no aññathāti byatirekato dasseti, tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathāyevāti aviparītadesanataṃ dasseti. ‘‘Gadattho’’ti etena tathaṃ gadati bhāsatīti tathāgato da-kārassa ta-kāraṃ, niruttinayena ca ākārāgamaṃ katvā, dhātusaddānugatena vā ākārenāti nibbacanaṃ dasseti.

Evaṃ ‘‘sugato’’tiādīsu (pārā. 1) viya dhātusaddanipphattiparikappena niruttiṃ dassetvā bāhiratthasamāsenapi dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Āgadananti sabbahitanipphādanato bhusaṃ kathanaṃ vacanaṃ, tabbhāvamatto vā ā-saddo.

Tathā gatamassāti tathāgato. Yathā vācāya gataṃ pavatti, tathā kāyassa, yathā vā kāyassa gataṃ pavatti, tathā vācāya assa, tasmā tathāgatoti attho. Tadeva nibbacanaṃ dassetuṃ ‘‘bhagavato’’tiādimāha. Tattha hi ‘‘gato pavatto, gatā pavattā’’ti ca etena kāyavacīkiriyānaṃ aññamaññānulomanavacanicchāya kāyassa, vācāya ca pavatti idha gata-saddena kathitāti dasseti, ‘‘evaṃbhūtassā’’tiādinā bāhiratthasamāsaṃ, ‘‘yathā tathā’’ti etena yaṃtaṃ-saddānaṃ abyabhicāritasambandhatāya ‘‘tathā’’ti vutte ‘‘yathā’’ti ayamattho upaṭṭhitoyeva hotīti tathāsaddatthaṃ, ‘‘vādī kārī’’ti etena pavattisarūpaṃ, ‘‘bhagavato hī’’ti etena yathāvādītathākāritādikāraṇanti. ‘‘Evaṃbhūtassā’’ti yathāvādītathākāritādinā pakārena pavattassa, imaṃ pakāraṃ vā pattassa. Itīti vuttappakāraṃ niddisati. Yasmā panettha gata-saddo vācāya pavattimpi dasseti, tasmā kāmaṃ tathāvāditāya tathāgatoti ayampi attho siddho hoti, so pana pubbe pakārantarena dassitoti pārisesanayena tathākāritāatthameva dassetuṃ ‘‘evaṃ tathākāritāya tathāgato’’ti vuttaṃ. Vuttañca –

‘‘Yathā vācā gatā yassa,

Tathā kāyo gato yato;

Yathā kāyo tathā vācā,

Tato satthā tathāgato’’ti.


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因彼注中说故取初觉为二十年而说。然阿阇梨法护长老说"四十五年中初十五年为初觉",如是则中间十五年为中觉,后十五年为后觉,如是三觉等量,彼亦适合。因以十五三倍圆满四十五年。然注中因十五年量初觉摄于二十年中故说"于初觉二十年间",如是亦可了知。以"某经"等为关连。
因无过失故无可呵责无可责。因无可加入故无不足。因无可去除故无过多。因义文等圆满故一切行相圆满。降伏因为降伏。毛端量为马尾毛端量。落后为违背妄语。一印为一王印。一量为一阿拉卡或一斗。一秤为一量。以"唯如是"非余方式显相反,以彼显所说义,因一向成就彼义故如世尊所说,如是即显不颠倒说。以"说义"显如实说语故如来以da音作ta音,以释义方式作ā音增加,或以随顺界词ā音而词源解释。
如是如"善逝"等中以界词生成设想显释义,以外义复合亦显示故说"复次"等。说为因成就一切利益故极说语,或ā音唯表彼性。
如是去者为如来。如语去为转起,如是身,或如身去为转起,如是语于彼,故义为如来。为显彼词源说"世尊"等。此中以"去为转起,转起"以此显身语业相顺语欲此中以去词说身语转起,"如是性"等以外义复合,"如如是"以此因如是等词不相违关连性说"如是"时"如"义即已现起显如是词义,"说作"以此显转起自性,"因世尊"以此显如说如作等因。"如是性"为以如说如作等方式转起,或得此方式。以说示已说方式。因此中去词亦显语转起,故虽以如说性为如来此义亦成,然彼前以异方式显故以残余方式唯显如作义说"如是以如作性为如来"。且说：
"如语去于彼,
如是身去故;
如身如是语,
故师为如来。"


Bhavaggaṃ pariyantaṃ katvāti sambandho. Yaṃ paneke vadanti ‘‘tiriyaṃ viya upari, adho ca santi aparimāṇā lokadhātuyo’’ti, tesaṃ taṃ paṭisedhetuṃ evaṃ vuttanti daṭṭhabbaṃ. Vimuttiyāti phalena. Vimuttiñāṇadassanenāti paccavekkhaṇāñāṇasaṅkhātena dassanena. Tuloti sadiso. Pamāṇanti minanakāraṇaṃ. Pare abhibhavati guṇena ajjhottharati adhiko bhavatīti abhibhū. Parehi na abhibhūto ajjhotthaṭoti anabhibhūto.Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passatīti attho. Pare attano vasaṃ vattetīti vasavattī.

‘‘Abhibhavanaṭṭhena tathāgato’’ti ayaṃ na saddato labbhati, saddato pana evanti dassetuṃ ‘‘tatreva’’ntiādi vuttaṃ. Tattha agadoti dibbāgado agaṃ rogaṃ dāti avakhaṇḍati, natthi vā gado rogo etenāti katvā , tassadisaṭṭhena idha desanāvilāsassa, puññussayassa ca agadatā labbhatīti āha ‘‘agado viyā’’ti. Yāya dhammadhātuyā desanāvijambhanappattā, sā desanāvilāso. Dhammadhātaūti ca sabbaññutaññāṇameva. Tena hi dhammānamākārabhedaṃ ñatvā tadanurūpaṃ desanaṃ niyāmeti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘dānamayaṃ sīlamaya’’nti (dī. ni. 3.305; itivu. 60; netti. 34) adhunā pana potthakesu bahūsupi maya-saddo na dissati. Puññussayoti ussanaṃ, atirekaṃ vā ñāṇādisambhārabhūtaṃ puññaṃ. ‘‘Tenā’’tiādi opammasampādanaṃ. Tenāti ca tadubhayena desanāvilāsena ceva puññussayena ca so bhagavā abhibhavatīti sambandho. ‘‘Itī’’tiādinā bāhiratthasamāsaṃ dasseti. Sabbalokābhibhavanena tatho, na aññathāti vuttaṃ hoti.

Tathāya gatoti purimasaccattayaṃ sandhāyāha, tathaṃ gatoti pana pacchimasaccaṃ. Catusaccānukkamena cettha gata-saddassa atthacatukkaṃ vuttaṃ. Vācakasaddasannidhāne upasagganipātānaṃ tadatthajotanabhāvena pavattanato gata-saddoyeva anupasaggo avagatatthaṃ, atītatthañca vadatīti dasseti ‘‘avagato atīto’’ti iminā.

‘‘Tatthā’’tiādi tabbivaraṇaṃ. Lokanti dukkhasaccabhūtaṃ lokaṃ. Tathāya tīraṇapariññāyāti yojetabbaṃ. Lokanirodhagāminiṃ paṭipadanti ariyamaggaṃ, na pana abhisambujjhanamattaṃ. Tattha kattabbakiccampi katamevāti dassetuṃ ‘‘lokasmā tathāgato visaṃyutto’’tiādinā saccacatukkepi dutiyapakkhaṃ vuttaṃ, abhisambujjhanahetuṃ vā etehi dasseti. Tatoyeva hi tāni abhisambuddhoti. ‘‘Yaṃ bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī’’ti (a. ni. 

我来为您直译这段巴利文：
以有顶为边际为关连。然有些人说"如横向上下有无量世界",应知如是说为遮止彼等。解脱为以果。解脱知见为以称为观察智之见。等为相等。量为测量因。以功德胜过征服他成为胜为胜者。不为他胜征服为不被胜。决定为一向语助词。以见为见,义为见一切。令他随顺己为自在。
"以征服义为如来"此不从词得,显示从词如是故说"于彼"等。此中良药为天良药断绝病苦,或此无病苦为良药,从彼相似义此中得说教神变及福德积集为良药性故说"如良药"。由彼法界得说教展现为说教神变。法界者即一切智智。因以彼知诸法行相差别而随顺定说教。说教神变即说教神变性如"布施性戒性",然今多数书中不见性字。福德积集为积集或过多成为智等资粮之福。"由彼"等为喻成就。由彼者与彼两者说教神变及福德积集彼世尊征服为关连。以"故"等显外义复合。以征服一切世间如实非余故说。
如实去为就前三谛说,如实已去为后谛。此中依四谛次第说去词四义。因于表词邻近上缀助词以显彼义转起故显唯去词无上缀说已知义及过去义以"已知过去"。
"于彼"等为彼解释。世间为苦谛所成世间。应连结以如实度知。世间灭道为圣道,非唯证悟。为显于彼所作事亦已作故以"如来离世间"等说四谛第二分,或以此显证悟因。因从彼故彼等已证悟。"诸比丘,有天世间魔世间梵世间沙门婆罗门众天人众所见闻触知得寻随寻意者,彼一切如来已正觉,故说如来。"

4.23) aṅguttarāgame catukkanipāte āgataṃ pāḷimimaṃ peyyālamukhena dasseti, tañca atthasambandhatāya eva, na imassatthassa sādhakatāya. Sā hi peyyālaniddiṭṭhā pāḷi tathadassitā atthassa sādhikāti. ‘‘Tassapi evaṃ attho veditabbo’’ti iminā sādhyasādhakasaṃsandanaṃ karoti. ‘‘Idampi cā’’tiādinā tathāgatapadassa mahāvisayataṃ , aṭṭhavidhassāpi yathāvuttakāraṇassa nidassanamattañca dasseti. Tattha idanti atibyāsarūpena vuttaṃ aṭṭhavidhaṃ kāraṇaṃ, pi-saddo, api-saddo vā sambhāvane ‘‘itthampi mukhamattameva, pageva aññathā’’ti. Tathāgatabhāvadīpaneti tathāgatanāmadīpane. Guṇena hi bhagavā tathāgato nāma, nāmena ca bhagavati tathāgata-saddoti. ‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino’’tiādi (udā. aṭṭha. 306; paṭi. ma. aṭṭha. 1.277) hi vuttaṃ. Appamādapadaṃ viya sakalakusaladhammapaṭipattiyā sabbabuddhaguṇānaṃ tathāgatapadaṃ saṅgāhakanti dassetuṃ ‘‘sabbākārenā’’tiādimāha . Vaṇṇeyyāti parikappavacanametaṃ ‘‘vaṇṇeyya vā, na vā vaṇṇeyyā’’ti. Vuttañca –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 52; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. koṇḍaññabuddhavaṃsavaṇṇanā; cariyā. pakiṇṇakakathā); –

Samatthane vā etaṃ ‘‘so imaṃ vijaṭaye jaṭa’’ntiādīsu (saṃ. ni. 

我来为您直译这段巴利文：
显示增支集四品中来此文以省略头,且彼唯以义关连,非为证此义。因彼以省略所示文证如是示义。以"彼亦应知如是义"作所证能证对照。以"此亦"等显如来词大境界,及八种如所说因唯为示例。此中此为以极广形式所说八种因,pi字或api字表可能"如是亦唯面貌,何况其他"。显如来性者显如来名。因以功德世尊名为如来,以名于世尊为如来词。因说"大仙以功德,有无量名"等。为显如来词摄一切佛功德如不放逸词摄一切善法修习故说"一切行相"等。赞叹为设想语"或赞叹或不赞叹"。且说：
"佛亦说佛德,
若说一劫久,
劫尽长远间,
如来德不尽。"
或可能此如"彼解此结"等;

2.23) viyātipi vadanti keci.

Ayaṃ panettha aṭṭhakathāmuttako nayo – abhinīhārato paṭṭhāya yāva sammāsambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathāpaṇidhānaṃ tathāgato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya, paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathāruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Apica yasmā loke vidhayuttagatapakārasaddā samānatthā dissanti, tasmā yathā vidhā vipassiādayo bhagavanto nikhilasabbaññuguṇasamaṅgitāya, ayampi bhagavā tathā vidhoti tathāgato, yathā yuttā ca te bhagavanto vuttanayena, ayampi bhagavā tathā yuttoti tathāgato. Aparo nayo-yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti.

‘‘Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathā gato tena tathāgato mato.

Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jino samāgato,

Tathāgato vuccati sakyapuṅgavo.

Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

Anekabhedāsupi lokadhātūsu,

Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

Tathāgato tenapi lokanāyako.

Yathābhinīhāramato yathāruci,

Pavattavācātanucittabhāvato;

Yathāvidhā yena purā mahesino,

Tathāvidho tena jino tathāgato.

Yathā ca yuttā sugatā purātanā,

Tathāva yutto tathañāṇato ca so;

Samāgato tena samantalocano,

Tathāgato vuccati sakyapuṅgavo’’ti. (itivu. aṭṭha. 38 thokaṃ visadisaṃ); –

Saṅgahagāthā.

‘‘Katamañca taṃ bhikkhave’’ti ayaṃ kassa pucchāti āha ‘‘yenā’’tiādi. Evaṃ sāmaññato yathāvuttassa sīlamattakassa pucchābhāvaṃ dassetvā idāni pucchāvisesabhāvañāpanatthaṃ mahāniddese (mahāni. 150) āgatā sabbāva pucchā atthuddhāravasena dasseti ‘‘tattha pucchā nāmā’’tiādinā. Tattha tatthāti ‘‘taṃ katamanti pucchatī’’ti ettha yadetaṃ sāmaññato pucchāvacanaṃ vuttaṃ, tasmiṃ.


我来为您直译这段巴利文：
有些人说如"此"等亦然。
此中此为注释之外的方法 - 从发愿始至正等觉,此间因大菩提乘修习无退处染污转离故如誓愿如来如发愿而修行为如来。或因大神通,以证得无碍解最上及无障智故于任处无障碍故如意,如是身语心去向转起于彼为如来。又因世间规定去向等词见同义,故如毗婆尸等世尊以具足一切智者功德,此世尊亦如是规定为如来,如彼等世尊如说方式结合,此世尊亦如是结合为如来。另一方法-因真实确实如是为智之增上语,故以如实智来为如来。
"如毗婆尸等大仙,
以定智断欲等垢;
释迦牟尼持光者,
如是去故名如来。
界处等相如是性,
依自性共别分别;
胜者以自智相应,
释迦牛王称如来。
一切眼见如实谛,
及此缘性皆一切;
因无所学而显明,
胜者如实故如来。
于诸世界种种别,
胜者色处等境中;
种种差别见如实,
遍眼者故为如来。
因说法亦唯如实,
作语随顺于自身;
以功德胜世而行,
世导者故为如来。
随发愿及随意乐,
因语身心而转起;
如往昔诸大仙相,
胜者如是为如来。
如古善逝相结合,
如是结合如实智;
遍眼者故相应来,
释迦牛王称如来。"
摄颂。
"诸比丘彼为何"此为谁问说"由彼"等。如是显示一般如所说唯戒之问不存在已,今为显问殊胜性以义摄方式显大义释中来一切问以"此中问名"等。此中彼者于"问彼为何"此中已说此一般问语,于彼。


Pakatiyāti attano dhammatāya, sayamevāti vuttaṃ hoti. Lakkhaṇanti yo koci ñātumicchito sabhāvo. Aññātanti dassanādivisesayuttena, itarena vā yena kenacipi ñāṇena aññātaṃ. Avatthāvisesāni hi ñāṇadassanatulanatīraṇāni. Adiṭṭhanti dassanabhūtena ñāṇena paccakkhamiva adiṭṭhaṃ. Atulitanti ‘‘ettakameta’’nti tulanabhūtena atulitaṃ. Atīritanti ‘‘evamevida’’nti tīraṇabhūtena akatañāṇakiriyāsamāpanaṃ. Avibhūtanti ñāṇassa apākaṭabhūtaṃ. Avibhāvitanti ñāṇena apākaṭakataṃ. Tassāti yathāvuttalakkhaṇassa. Adiṭṭhaṃ jotīyati pakāsīyati etāyāti adiṭṭhajotanā. Saṃsandanatthāyāti sākacchāvasena vinicchayakaraṇatthāya. Saṃsandanañhi sākacchāvasena vinicchayakaraṇaṃ. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā.‘‘Saṃsayapakkhando’’tiādīsu daḷhataraṃniviṭṭhā vicikicchā saṃsayo. Nātisaṃsappanamatibhedamattaṃ vimati. Tatopi appataraṃ ‘‘evaṃ nu kho, na nu kho’’tiādinā dvidhā viya pavattaṃ dveḷhakaṃ. Dvidhā elati kampati cittametenāti hi dveḷhakaṃ hapaccayaṃ, sakatthavuttikapaccayañca katvā, tena jāto, taṃ vā jātaṃ yassāti dveḷhakajāto. Vimati chijjati etāyāti vimaticchedanā.Anattalakkhaṇasuttādīsu (saṃ. ni. 3.59) āgataṃ khandhapañcakapaṭisaṃyuttaṃ pucchaṃ sandhāyāha ‘‘sabbaṃ vattabba’’nti. Anumatiyā pucchā anumatipucchā.‘‘Taṃ kiṃ maññatha bhikkhave’’tiādipucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāti kathetukāmatāya. ‘‘Aññāṇatā āpajjatī’’tiādīsu (pārā. 295) viya hi ettha ya-kāralopo, karaṇatthe vā paccattavacanaṃ, kathetukamyatāya vā pucchā kathetukamyatāpucchātipi vaṭṭati. Atthato pana sabbāpi tathā pavattavacanaṃ, taduppādako vā cittuppādoti veditabbaṃ.

Yadatthaṃ panāyaṃ niddesanayo āharito, tassa pucchāvisesabhāvassa ñāpanatthaṃ ‘‘imāsū’’tiādimāha. Cittābhogo samannāhāro. Bhusaṃ, samantato ca saṃsappanā kaṅkhā āsappanā, parisappanā ca. Sabbā kaṅkhā chinnā sabbaññutaññāṇapadaṭṭhānena aggamaggena samucchindanato. Paresaṃ anumatiyā, kathetukamyatāya ca dhammadesanāsambhavato, tathā eva tattha tattha diṭṭhattā ca vuttaṃ ‘‘avasesā pana dve pucchā buddhānaṃ atthī’’ti. Yā panetā ‘‘sattādhiṭṭhānā pucchā dhammādhiṭṭhānā pucchā ekādhiṭṭhānā pucchā anekādhiṭṭhānā pucchā’’tiādinā aparāpi anekadhā pucchāyo niddese āgatā, tā sabbāpi niddhāretvā idha avicayanaṃ ‘‘alaṃ ettāvatāva, atthikehi pana iminā nayena niddhāretvā vicetabbā’’ti nayadānassa sijjhanatoti daṭṭhabbaṃ.

8. Pucchā ca nāmesā vissajjanāya satiyeva yuttarūpāti codanāya ‘‘idānī’’tiādi vuttaṃ. Atipātanaṃ atipāto.Ati-saddo cettha atirekattho. Sīghabhāvo eva ca atirekatā, tasmā saraseneva patanasabhāvassa antarā eva atirekaṃ pātanaṃ, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho, abhibhavanattho vā, atikkamma satthādīhi abhibhavitvā pātananti vuttaṃ hoti, vohāravacanametaṃ ‘‘atipāto’’ti. Atthato pana pakaraṇādivasenādhigatattā pāṇavadho pāṇaghātoti vuttaṃ hotīti adhippāyo. Vohāratoti paññattito. Sattoti khandhasantāno. Tattha hi sattapaññatti. Vuttañca –

‘‘Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammutī’’ti. (saṃ. ni. 

我来为您直译这段巴利文：
自性为以自法性,即说自然。相为任何欲知自性。未知为以见等殊胜相应,或以任何其他智未知。因知见比较思择为特殊状态。未见为以见性智如现前未见。未比较为以比较性"此等量"未比较。未思择为以思择性"此如是"未作智作业圆满。未明显为对智未明显。未显明为以智未作明显。彼为如所说相。未见显示为以此显示未见。为对照为以谈论方式作决定。因对照为以谈论方式作决定。以此对照已见为已见对照。"入疑"等中坚固入住疑为疑。不过分蔓延智分裂量为犹豫。比彼更少以"如是耶非耶"等二分转起为二分。因以此二分动摇心为二分作ha缀及自义转起缀,以彼生或生于彼为生二分。以此断犹豫为断犹豫。
说"一切应说"意指无我相经等中来关于五蕴问。以同意问为同意问。因以"诸比丘汝等如何思"等问即问"汝等何同意"。欲说为以欲说性。因如"成无知"等此中略ya音,或主格词为具格义,或以欲说问为欲说问亦可。然义即一切如是转起语,或彼生起或心生起应知。
为显此所引说明方法之问殊胜性故说"于此等"等。心转向为作意。极遍蔓延疑为徘徊及遍行。一切疑断以一切智智立足以最上道根绝故。因以他人同意及欲说可有法说,及如是于彼彼已见故说"余二问于佛有"。然彼等"以有情为立足问以法为立足问以一为立足问以多为立足问"等于义释来其他种种问,一切彼等不取出于此不考察"止此足矣,然有欲者依此方式取出应考察"为方式给予成就应知。
8.因问唯于答时适合故以难说"今"等。过分令落为杀生。此中过分字为过度义。唯迅速性为过度性,故自性即落下性中间过度令落,不令缓落而急令落为义,或胜过义,超越以刀等胜过令落为说,此为言说语"杀生"。然义因由论等所得故说为杀生害生为意趣。从言说为从假施设。有情为蕴相续。因于彼有情假施设。且说：
"如以支聚集,有声说车者;
如是诸蕴有,有施设有情。"

1.171);

Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Kasmā panettha ‘‘pāṇassa atipāto’’ti, ‘‘pāṇoti cettha vohārato satto’’ti ca ekavacananiddeso kato, nanu niravasesānaṃ pāṇānaṃ atipātato virati idha adhippetā. Tathā hi vakkhati ‘‘sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte’’tiādinā (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
命根为色无色命根。因损坏色命根时,他者以彼关连性亦灭。然何故此中作"杀生"及"此中生从言说为有情"一数说明,岂非此中意为离一切无余生杀害。如是将说以"悲愍一切生有"等。

1.7) bahuvacananiddesanti? Saccametaṃ, pāṇabhāvasāmaññena panettha ekavacananiddeso kato, tattha pana sabbasaddasannidhānena puthuttaṃ suviññāyamānamevāti sāmaññaniddesamakatvā bhedavacanicchāvasena bahuvacananiddeso kato. Kiñca bhiyyo – sāmaññato saṃvarasamādānaṃ, tabbisesato saṃvarabhedoti imassa visesassa ñāpanatthampi ayaṃ vacanabhedo katoti veditabbo. ‘‘Pāṇassa atipāto’’tiādi hi saṃvarabhedadassanaṃ. ‘‘Sabbe pāṇabhūte’’tiādi pana saṃvarasamādānadassananti. Saddavidū pana ‘‘īdisesu ṭhānesu jātidabbāpekkhavasena vacanabhedamattaṃ, atthato samāna’’nti vadanti.

Tasmiṃ pana pāṇeti yathāvutte dubbidhepi pāṇe. Pāṇasaññinoti pāṇasaññāsamaṅgino puggalassa . Yāya pana cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisapayogasamuṭṭhāpikā cetanā pāṇātipātoti āha ‘‘jīvitindriyupacchedakaupakkamasamuṭṭhāpikā’’ti, jīvitindriyupacchedakassa kāyavacīpayogassa tannissayesu mahābhūtesu samuṭṭhāpikāti attho. Laddhupakkamāni hi bhūtāni purimabhūtāni viya na visadāni, tasmā samānajātiyānaṃ bhūtānaṃ kāraṇāni na hontīti tesuyeva upakkame kate tato parānaṃ asati antarāye uppajjamānānaṃ bhūtānaṃ, tannissitassa ca jīvitindriyassa upacchedo hoti. ‘‘Kāyavacīdvārāna’’nti etena vitaṇḍavādimataṃ manodvāre pavattāya vadhakacetanāya pāṇātipātabhāvaṃ paṭikkhipati.

Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Ekassāpi hi payogassa sahasā nipphādanavasena, kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvo. Iti ubhayampetaṃ cetanāya balavabhāveneva hoti. Satipi ca payogavatthūnaṃ amahantabhāve hantabbassa guṇamahattenapi tattha pavattaupakāracetanā viya khettavisesanipphattiyā apakāracetanāpi balavatī, tibbatarā ca uppajjatīti tassā mahāsāvajjatā daṭṭhabbā . Tenāha ‘‘guṇavantesū’’tiādi. ‘‘Kilesāna’’ntiādinā pana satipi payogavatthuguṇānaṃ amahantabhāve kilesupakkamānaṃ mudutibbatāya cetanāya dubbalabalavabhāvavasena appasāvajjamahāsāvajjabhāvo veditabboti dasseti.

Sambharīyanti saharīyanti etehīti sambhārā, aṅgāni. Tesu pāṇasaññitā, vadhakacittañca pubbabhāgiyānipi honti. Upakkamo pana vadhakacetanāsamuṭṭhāpito sahajātova. Pañcasambhāravatī pana pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Esa nayo adinnādānādīsupi.


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为何多数说明?此实然,然此中以生性共性作一数说明,然于彼因一切字邻近多性极易了知故不作共性说明而以差别语欲力作多数说明。何况 - 应知此语差别亦为显此殊胜故作:从共性摄受律仪,从彼差别破律仪。因"杀生"等为显破律仪。然"一切生有"等为显摄受律仪。然语学者说"如是处唯由种类实体观待力有语差别,义则相同"。
然于彼生者于如所说二种生。有生想者具生想补特伽罗。然以彼心行运转命根所依大种作加行因不生彼大种所缘所生大种,彼如是加行等起心为杀生故说"等起断命根加行",等起身语加行断命根于彼等依大种为义。因已得加行大种如前大种不明净,故不为同类大种因故于彼等作加行时从彼若无障碍所生大种,及依彼命根断绝。以"身语门"显斥争论者意以意门转起杀心为杀生。
以加行事大等大罪过应知因彼等缘所生心力故。因唯一加行以速成就力,及以多次转速得习行决定心力故加行大性。虽有时于小及大生加行同等害大者心生更强故事大性。如是二者皆以心力故。虽加行事不大由所害功德大性亦如彼转起利益心如生殊胜田故害心亦有力生更强应见彼大罪过。故说"于具功德"等。然以"烦恼"等显虽加行事功德不大由烦恼加行软强力以心弱强力应知小罪过大罪过。
以此聚集持运故为资粮,支分。于彼生想及杀心亦为前分。然加行为杀心等起俱生。然具五资粮杀生心故应见彼离五资粮。此方法于不与取等亦然。


Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, evaṃ so anupatāpanachedanabhedanādivasena na vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, evampi so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappakārādiatītesu vā saṅkhāresu bhaveyya, anāgatesu vā paccuppannesu vā. Tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato. Paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano eva payogo siyā. Vināsassa ca kāraṇarahitattā na paharaṇappakārādipayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?

Vuccate – vadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hanti, tena pavattitavadhappayoganimittāpagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno, vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathāanuppattito, khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādananiyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākaro candimā’’ti, na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ attakiriyāsiddhi dissatīti attheva pāṇātipātena kammabaddhoti. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.


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此中问 - 于刹那刹那灭尽性诸行中谁杀谁被杀,若是心心所相续,如是彼不能以热恼割截破坏等方式损坏,亦非可损坏,若是色相续,如是彼以无心故如木片形色故于彼不以割截等得杀生如于死身。杀生加行亦应于已过去打击方式等诸行,或未来或现在。此中不于过去未来可能因彼等无故。于现在由诸行刹那性自性即灭尽性趋向坏灭中加行应唯无功用。又因坏灭无因故死非打击方式等加行因,又因诸行无造作故彼加行属谁,因刹那性欲害同时坏灭者不住至作业终时故杀生业系属谁?
说 - 具杀心诸行聚称为有情而杀,由彼转起杀加行相缘离暖识命根为死言说转起系因若无如所说杀加行应生色无色法聚被杀,或唯心心所相续,虽非杀加行境于五蕴有依色相续而转由他加行断命根力以彼生障碍不同色生而坏有断绝故非杀生不可能,亦非无因杀生,亦非加行无功用因以作加行于现在诸行力故其次应生诸行聚不如是生故,因刹那诸行刹那死此中不意为死故相续死如说方式有因故非无因死,亦非无作者杀生加行因虽诸行无造作唯以现前为助缘于自己相应果生决定诸因成就作者言说如"灯照月夜月"故,亦非唯欲害俱生心心所聚欲杀生因许唯以相续住立故,见以相续转起诸灯等成就自作业故实有以杀生业系。此考察于不与取等亦应随可能显示。


Sāhatthikoti sayaṃ mārentassa kāyena vā kāyapaṭibaddhena vā paharaṇaṃ. Āṇattikoti aññaṃ āṇāpentassa ‘‘evaṃ vijjhitvā vā paharitvā vā mārehī’’ti āṇāpanaṃ. Nissaggiyoti dūre ṭhitaṃ māretukāmassa kāyena vā kāyapaṭibaddhena vā usuyantapāsāṇādīnaṃ nissajjanaṃ. Thāvaroti asañcārimena upakaraṇena māretukāmassa opātāpassenaupanikkhipanaṃ, bhesajjasaṃvidhānañca. Vijjāmayoti māraṇatthaṃ mantaparijappanaṃ āthabbaṇikādīnaṃ viya. Āthabbaṇikā hi āthabbaṇaṃ payojenti nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti upaddavaṃ uppādenti rogaṃ uppādenti pajjarakaṃ uppādenti sūcikaṃ uppādenti visūcikaṃ karonti pakkhandiyaṃ karonti. Vijjādharā ca vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karonti. Iddhimayoti kammavipākajiddhimayo dāṭhākoṭanādīni viya. Piturañño kira sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassa maraṇaṃ hoti. ‘‘Imasmiṃ panatthe’’tiādinā ganthagāravaṃ pariharitvā tassa anūnabhāvampi karoti ‘‘atthikehī’’tiādinā. Idha avuttopi hi esa attho atidisanena vutto viya anūno paripuṇṇoti.

Dussīlassa bhāvo dussīlyaṃ, yathāvuttā cetanā. ‘‘Pahāyā’’ti ettha tvā-saddo pubbakāleti āha ‘‘pahīnakālato paṭṭhāyā’’ti, hetuatthataṃ vā sandhāya evaṃ vuttaṃ. Etena hi pahānahetukā idhādhippetā samucchedanikā viratīti dasseti. Kammakkhayañāṇena hi pāṇātipātadussīlyassa pahīnattā bhagavā accantameva tato paṭiviratoti vuccati samucchedavasena pahānaviratīnamadhippetattā. Kiñcāpi ‘‘pahāya paṭivirato’’ti padehi vuttānaṃ pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ, paccayabhūtānaṃ sammāvācādīnañca paccayuppannabhūtānaṃ paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāvena viya hoti. Paccayo hi purimataraṃ paccayasattiyā ṭhito, tato paraṃ paccayuppannaṃ paccayasattiṃ paṭicca pavattati, tasmā gahaṇappavattiākāravasena sahajātādipaccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, tappaccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro sambhavati. Tasmā ‘‘sammādiṭṭhiādīhi pāṇātipātaṃ pahāya sammāvācādīhi pāṇātipātā paṭivirato’’ti pāḷiyaṃ attho daṭṭhabbo.

Ayaṃ panettha aṭṭhakathāmuttako nayo – pahānaṃ samucchedavasena viratipaṭippassaddhivasena yojetabbā, tasmā maggena pāṇātipātaṃ pahāya phalena pāṇātipātā paṭiviratoti attho. Apica pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko paneso? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi bhagavā ariyamaggena pahāya samugghāṭetvā pāṇātipātadussīlyato accantameva paṭivirato kilesesu pahīnesu tannimittakammassa anuppajjanato, tasmā maggena pāṇātipātaṃ yathāvuttakilesaṃ pahāya teneva pāṇātipātā dussīlyacetanā paṭiviratoti attho. Esa nayo ‘‘adinnādānaṃ pahāyā’’tiādīsupi.


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亲手者为自己以身或以身系属打击而杀。命令者为命令他人说"如是刺或打而杀"而命令。掷投者为欲杀远处住者以身或以身系属投射弓箭石等。固定者为欲以不动工具杀而置陷阱倚靠放置,及安排毒药。明咒者为以咒语念诵为杀如阿闼婆那等。因阿闼婆那等使用阿闼婆那,或于城被围或战争现前于敌军敌人等生灾生祸生病生热病生针病作霍乱作泻痢。又持明者转明咒或于城被围...乃至...作泻痢。神通者为业果生神通如牙齿咬等。据说父王锡兰王以牙齿咬小须摩那居士而死。以"然于此义"等舍弃文重亦作彼无减以"由欲"等。因此中虽未说此义如以比度说无减圆满。
恶戒性为恶戒,如所说心。于"舍"此中tvā音为前时故说"从已舍时起",或意为因义如是说。因以此显此中意为以断因离。因以业尽智舍恶戒杀生故说世尊完全离彼因意为以断力舍离。虽以"舍已离"二语所说舍断离止无前后时,然于道法正见等,及缘生正语等缘生法观待缘缘生性时取俱生亦以缘缘生性如前后性。因缘先住立缘力,其后缘生依缘力转起,故由取转起行相力于俱生等缘生正见等舍法有舍作业前时言说,及于彼缘生诸离于离止作业有后时言说可能。故应见经中义为"以正见等舍杀生以正语等离杀生"。
然此中此为离注释方法 - 舍应以断力离以寂力配合,故义为以道舍杀生以果离杀生。又生被杀害由此故为杀生,为生命害因法聚。然此为何?无惭无愧嗔痴害等烦恼。因彼等世尊以圣道舍断根除故完全离恶戒杀生因烦恼已舍故彼缘业不生,故义为以道舍杀生即如所说烦恼以彼即离杀生恶戒心。此方法于"舍不与取"等亦然。<.Assistant>


Oratoviratoti pariyāyavacanametaṃ, pati-visaddānaṃ vā paccekaṃ yojetabbato tathā vuttaṃ. Oratoti hi avarato abhimukhaṃ rato, tena ujukaṃ viramaṇavasena sātisayataṃ dasseti. Paṭiratassa cetaṃ atthavacanaṃ. Viratoti visesena rato, tena saha vāsanāya viramaṇabhāvaṃ, ubhayena pana samucchedaviratibhāvaṃ vibhāveti. Eva-saddo pana tassā viratiyā kālādivasena apariyantataṃ dassetuṃ vutto. So ubhayattha yojetabbo. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhinnanti, na evaṃ bhagavā, sabbaso pahīnapāṇātipātattā panesa accantavirato evāti. ‘‘Natthi tassā’’tiādinā eva-saddena dassitaṃ yathāvuttamatthaṃ nivattetabbatthavasena samattheti. Tattha vītikkamissāmīti uppajjanakā dhammāti saha pāṭhasesena sambandho. Te pana anavajjadhammehi vokiṇṇā antarantarā uppajjanakā dubbalā sāvajjā dhammā, yasmā ca ‘‘kāyavacīpayogaṃ upalabhitvā imassa kilesā uppannā’’ti viññunā sakkā ñātuṃ, tasmā te imināva pariyāyena ‘‘cakkhusotaviññeyyā’’ti vuttā, na pana cakkhusotaviññāṇārammaṇattā. Ato sasambhārakathāya cakkhusotehi, tannissitaviññāṇehi vā kāyikavācasikapayogamupalabhitvā manoviññāṇena viññeyyāti attho daṭṭhabbo. Kāyikāti kāyena katā pāṇātipātādinipphādakā balavanto akusalā. ‘‘Kāḷakā’’ tipi ṭīkāyaṃ uddhatapāṭho, kaṇhapakkhikā balavanto akusalāti attho. ‘‘Imināvā’’tiādinā nayadānaṃ karoti, tañca kho ‘‘adinnādānaṃ pahāya adinnādānā paṭivirato’’tiādipadesu.

Pāpe sametīti samaṇo, gotamasamaññā, tena gottenasambandho gotamoti atthaṃ sandhāya ‘‘samaṇoti bhagavā’’tiādi vuttaṃ. Gottavasena laddhavohāroti sambandho. Brahmadattena bhāsitavaṇṇānusandhiyā imissā desanāya pavattanato, tena ca bhikkhusaṅghavaṇṇassāpi bhāsitattā bhikkhusaṅghavaṇṇopi vuttanayena desitabbo, so na desito. Kiṃ so pāṇātipātā paṭiviratabhāvo bhikkhusaṅghassa na vijjatīti anuyogamapanento ‘‘na kevalañcā’’tiādimāha. Evaṃ sati kasmā na desitoti punānuyogaṃ pariharati ‘‘desanā panā’’tiādinā. Evanti evameva.


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离此者为同义语,或由各别结合前缀vi词故如是说。离此为不离向前喜,以此显以正直离止力殊胜性。此为反喜义语。离为殊胜喜,以此显与习气离止性,以二者显断离性。然eva词说为显彼离时等无边际。彼应二处结合。因如其他已受持离者亦因心不住为利生等因破受持,世尊不如是,因完全已舍杀生故此唯永离。以"彼无"等以eva词以应遮遣义证成如所说义。此中将违越生诸法与余文结合。彼等为无罪法混杂间间生起弱有罪法,又因"了知身语加行彼烦恼生起"智者能知,故彼等唯以此方便说"眼耳所识",非因为眼耳识所缘。故于有资具说应见义为以眼耳或依彼识了知身语加行后以意识所识。身者为以身作成就杀生等强不善。"黑"亦于疏中引文,义为黑分强不善。以"唯以此"等作方式给予,彼即于"舍不与取离不与取"等语。
集于恶为沙门,乔答摩名称,以彼姓相续为乔答摩意义意指故说"沙门为世尊"等。以姓得言说为结合。因随梵授所说赞顺序此说转起,又因彼亦说比丘僧赞故比丘僧赞亦应如说方式说,彼未说。何彼离杀生性比丘僧不有耶除难说"不但"等。如是时何故不说而避再难以"然说"等。如是为如是。


Etthāyamadhippāyo –‘‘atthi bhikkhave, aññe ca dhammā’’tiādinā anaññasādhāraṇe buddhaguṇe ārabbha upari desanaṃ vaḍḍhetukāmo bhagavā ādito paṭṭhāya ‘‘tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādinā buddhaguṇavaseneva desanaṃ ārabhi, na bhikkhusaṅghaguṇavasenāpi. Esā hi bhagavato desanāya pakati, yadidaṃ ekaraseneva desanaṃ dassetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi rūpakaṇḍe dukādīsu, tanniddesesu ca hadayavatthu na gahitaṃ. Itaravatthūhi asamānagatikattā desanābhedo hotīti. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ āruppe tadabhāvato, nissayanissitavasena ca vatthudukādidesanā pavattā ‘‘atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ na cakkhuviññāṇassa vatthū’’tiādinā. Yampi manoviññāṇaṃ ekantato hadayavatthunissayaṃ, tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesupi na tadanurūpā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattuṃ tadanārammaṇarūpassābhāvatoti vatthārammaṇadukā bhinnagatikā siyuṃ, tasmā na ekarasā desanā bhaveyyāti na vuttaṃ, tathā nikkhepakaṇḍe cittuppādavibhāgena visuṃ avuccamānattā avitakkaavicārapadavissajjane ‘‘vicāro cā’’ti vattuṃ na sakkāti āvitakkavicāramattapadavissajane labbhamānopi vitakko na uddhato. Aññathā hi ‘‘vitakko cā’’ti vattabbaṃ siyā, evamevidhāpi bhikkhusaṅghaguṇo na desitoti. Kāmaṃ saddato evaṃ na desito, atthato pana brahmadattena bhāsitavaṇṇassa anusandhidassanavasena imissā desanāya āraddhattā dīpetuṃ vaṭṭatīti āha ‘‘atthaṃ panā’’tiādi.

Tatthāyaṃ dīpanā – ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇassa gotamassa sāvakasaṅgho nihitadaṇḍo nihitasattho’’ti vitthāretabbaṃ. Nanu dhammassāpi vaṇṇo brahmadattena bhāsitoti? Saccaṃ bhāsito, so pana sammāsambuddhapabhavattā, ariyasaṅghādhārattā ca dhammassa dhammānubhāvasiddhattā ca tesaṃ, tadubhayavaṇṇadīpaneneva dīpitoti visuṃ na uddhato. Saddhammānubhāveneva hi bhagavā, bhikkhusaṅgho ca pāṇātipātādippahānasamattho hoti. Atthāpattivasena paraviheṭhanassa parivajjitabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacanti āha ‘‘parūpaghātatthāyā’’tiādi. Avattanatoti apavattanato, asañcaraṇato vā. Nikkhitto daṇḍo yenāti nikkhittadaṇḍo. Tathā nikkhittasattho. Majjhimassa purisassa catuhatthappamāṇo cettha daṇḍo. Tadavaseso muggarakhaggādayo satthaṃ, tena vuttaṃ ‘‘ettha cā’’tiādi. Viheṭhanabhāvatoti vihiṃ sanabhāvato, etena sasati hiṃsati anenāti satthanti atthaṃ dasseti. ‘‘Parūpaghātatthāyā’’tiādinā āpannamatthaṃ vivarituṃ ‘‘yaṃ panā’’tiādi vuttaṃ. Kataro jiṇṇo, tassa, tenavā ālambito daṇḍo kattaradaṇḍo. Dantasodhanaṃ kātuṃ yoggaṃ kaṭṭhaṃ dantakaṭṭhaṃ, na pana dantasodhanakaṭṭhaṃ. ‘‘Dantakaṭṭhavāsiṃ vā’’tipi pāṭho, dantakaṭṭhacchedanakavāsinti attho. Khuddakaṃ nakhacchedanādikiccanipphādakaṃ satthaṃ pipphalikaṃ. Idaṃ pana bhikkhusaṅghādhīnavacanaṃ. ‘‘Bhikkhusaṅghavasenapi dīpetuṃ vaṭṭatī’’ti vuttatā tassāpi ekadesena dīpanatthaṃ vuttaṃ.


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此中此意趣 - 世尊以"诸比丘,有其他法"等欲增长上面说关于不共佛功德,从始以"说如来赞应说"等唯以佛功德力开始说,非亦以比丘僧功德力。因此为世尊说之性质,即虽可得取某者唯以一味显示说。如是于色品二等及彼等说明中不取心所依。因与其他所依不同行故成说差别。因如眼识等定依眼等,意识不如是定依心所依因无色界彼无故,又依所依能依力转起所依二等说以"有色为眼识所依,有色非眼识所依"等。又若意识定依心所依,以彼力说"有色为意识所依"等于二等中亦不有彼相应所缘二等。因不能说"有色为意识所缘,有色非意识所缘"因无非彼所缘色故所依所缘二应成异行,故不成一味说而不说,如是于总说品以心生差别不别说故于无寻无伺语回答不能说"及伺"故于有寻唯伺语回答虽可得寻不说。因否则应说"及寻",如是此亦不说比丘僧功德。虽随语如是不说,然义因随顺梵授所说赞显示联系此说已始故应显示故说"然义"等。
此中此显示 - "舍杀生离杀生沙门乔答摩声闻僧舍杖舍刀"应广说。岂非法赞亦梵授所说耶?实所说,然彼因从正等觉生,及圣僧为法所依,及法力成就彼等故以显彼二赞即已显示故不别说。因唯以正法力世尊及比丘僧能舍杀生等。为显舍杀害他义以义得力说舍杖刀故说"为害他"等。从不转者从不转起,或不行。舍杖由彼故为舍杖。如是舍刀。此中杖为中人四肘量。除彼木棒剑等为刀,故说"此中"等。从害性者从害性,以此显杀害由此故为刀义。说"为害他"等为开显已得义。老之或以彼倚杖为拐杖。适合作齿清洁木为齿木,非齿清洁木。"或齿木刀"亦为读法,义为割齿木刀。小成就剪爪等事刀为小刀。然此为依比丘僧语。说"以比丘僧力亦应显示"为显示彼亦一分而说。


Lajjā-saddo hiriatthoti āha ‘‘pāpajigucchanalakkhaṇāyā’’ti. Dhammagarutāya hi buddhānaṃ, dhammassa ca attādhīnattā attādhipatibhūtā lajjāva vuttā, na lokādhipatibhūtaṃ ottappaṃ. Apica ‘‘lajjī’’ti ettha vuttalajjāya ottappampi vuttameva, tasmā lajjāti hiriottappānamadhivacanaṃ daṭṭhabbaṃ. Na hi pāpajigucchanaṃ pāputtāsanarahitaṃ, pāpabhayaṃ vā alajjanaṃ nāma atthīti. ‘‘Dayaṃ mettacittataṃ āpanno’’ti kasmā vuttaṃ, nanu dayā-saddo ‘‘dayāpanno’’tiādīsu karuṇāyapi vattatīti? Saccametaṃ, ayaṃ pana dayāsaddo anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya, karuṇāya ca pavattatīti idha mettāya pavattamāno vutto karuṇāya, vakkhamānattā. Midati sinehatīti mettā, sā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, mettāya sampayuttaṃ cittaṃ etassāti vā, tassa bhāvo mettacittatā mettā eva mūlabhūtena tannimittena puggalasmiṃ buddhiyā, saddassa ca pavattanato.

‘‘Pāṇabhūteti pāṇajāte’’ti vuttaṃ. Evaṃ sati pāṇo bhūto yesanti pāṇabhūtāti nibbacanaṃ kattabbaṃ. Atha vā jīvitindriyasamaṅgitāya pāṇasaṅkhāte taṃtaṃkammānurūpaṃ pavattanato bhūtanāmake satteti attho. Anukampakoti karuṇāyanako. Yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā purimapadatthabhūtā mettā eva paccayabhāvena ‘‘tāya eva dayāpannatāyā’’ti vuttā. Iminā hi padena karuṇāya gahitāya yehi dhammehi pāṇātipātā paṭivirati sampajjati, tehi lajjāmettākaruṇāhi samaṅgibhāvo yathākkamaṃ padattayena dassito. Paradukkhāpanayanakāmatāpi hi hitānukampanamevāti avassaṃ ayamattho sampaṭicchitabboti. Imāya pāḷiyā, saṃvaṇṇanāya ca tassā viratiyā sattavasena apariyantataṃ dasseti.

Viharatīti ettha vi-saddo vicchindanatthe, hara-saddo nayanatthe, nayanañca nāmetaṃ idha pavattanaṃ, yāpanaṃ, pālanaṃ vāti āha ‘‘iriyati yapeti yāpeti pāletī’’ti. Yapeti yāpetīti cettha pariyāyavacanaṃ. Tasmā yathāvuttappakāro hutvā ekasmiṃ iriyāpathe uppannaṃ dukkhaṃ aññena iriyāpathena vicchinditvā harati pavatteti, attabhāvaṃ vā yāpeti pāletīti attho veditabbo. Iti vā hīti ettha hi-saddo vacanasiliṭṭhatāmatte kassacipi tena jotitatthassa abhāvato. Tenāha ‘‘evaṃ vā bhikkhave’’ti. Visuṃ kappanameva attho vikappatthoti so anekabhinnesuyeva atthesu labbhati, anekabhedā ca atthā uparivakkhamānā evāti vuttaṃ ‘‘upari adinnā…pe… apekkhitvā’’ti. ‘‘Eva’’ntiādi ganthagāravapariharaṇaṃ, nayadānaṃ vā.


我来为您直译这段巴利文：
惭词义为惭故说"以厌恶罪相"。因诸佛法重性,及法自依性故说唯自主性惭,非世间主性愧。又于"有惭"此中所说惭亦说愧,故应见惭为惭愧代称。因无厌恶罪离怖罪,或有罪畏名无惭故。"具悲为慈心性"何故说,岂非悲词于"具悲"等亦转起于悲悯?此实然,然此悲词含护念义而转起于慈及悲故此说转起于慈因将说悲。爱乐为慈,彼属此故为慈,有慈心故为慈心者,或有与慈相应心故,彼性为慈心性唯慈以根本彼相于人智及语转起故。
说"生有为生类"。如是时应作生有于彼等故为生有词释。或以具命根性于称生如是如是业相应转起故义为于称有情者。悲愍者为悲愍。又因慈为悲别缘故以前语义慈唯以缘性说"以彼具悲性"。因以此语取悲由彼等法成就离杀生,以彼惭慈悲具足性以次第以三语显示。因欲除他苦亦即悲愍故此义必应许受。以此经及注释显彼离以有情力无边际。
住者此中vi音为断义,hara音为引义,而此引名此中为转起养育护持故说"行住养育护持"。养育护持此中为同义语。故应知义为如所说种类已成于一威仪生起苦以他威仪断引转起,或养育护持自体。如是或者此中或音唯于语顺滑性因无某由彼显义故。故说"或如是诸比丘"。唯分别即义为分别义故彼唯于多种义中可得,又多种义即将上说故说"观待上不与取等"。"如是"等为舍文重或给予方式。


Idāni sampiṇḍanatthaṃ dassento ‘‘ayaṃ panetthā’’tiādimāha. Tattha na hanatīti na hiṃsati. Na ghātetīti na vadhati. Tatthāti pāṇātipāte. Samanuññoti santuṭṭho. Aho vata reti bhonto ekaṃsato acchariyāti attho. Ācārasīlamattakanti sādhujanācāramattakaṃ, matta-saddo cettha visesanivattiattho, tena indriyasaṃvarādiguṇehipi lokiyaputhujjano tathāgatassa vaṇṇaṃ vattuṃ na sakkotīti dasseti. Tathā hi indriyasaṃvarapaccayaparibhogasīlāni idha na vibhattāni. Eva-saddo padapūraṇamattaṃ, matta-saddena vā yathāvuttatthassāvadhāraṇaṃ karoti, eva-saddena ācārasīlameva vattuṃ sakkotīti sanniṭṭhānaṃ. Evamīdisesu. ‘‘Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’ti vacanasāmatthiyeneva taduttari guṇaṃ vattuṃ na sakkhissati. ‘‘Taṃ vo upari vakkhāmī’’ti ca atthassāpajjanato tathāpannamatthaṃ dassetuṃ ‘‘upari asādhāraṇabhāva’’ntiādi vuttaṃ. ‘‘Na kevalañcā’’tiādinā puggalavivecanena pana ‘‘puthujjano’’ti idaṃ nidassanamattanti dassitaṃ. ‘‘Ito para’’ntiādinā ganthagāravaṃ pariharati. Pubbe vuttaṃ padaṃ pubbapadaṃ,na pubbapadaṃ tathā, na pubbaṃ vā apubbaṃ, tameva padaṃ tathā.

Saddantarayogena dhātūnamatthavisesavācakattā ‘‘ādāna’’nti etassa gahaṇanti attho daṭṭhabbo, tenāha ‘‘haraṇa’’ntiādi. Parassāti attasantakato parabhūtassa santakassa, yo vā attato añño, so puggalo paro nāma, tassa idaṃ parantipi yujjati, ‘‘parasaṃharaṇa’’ntipi pāṭho, saṃ-saddo cettha dhanattho,parasantakaharaṇanti vuttaṃ hoti. Theno vuccati coro, tassa bhāvo theyyaṃ, corakammaṃ. Corikāti corassa kiriyā. Tadatthaṃ vivarati ‘‘tatthā’’tiādinā. Tatthāti ‘‘ādinnādāna’’nti pade. Parapariggahitameva ettha adinnaṃ, na pana dantapoṇasikkhāpade viya appaṭiggahitakaṃ attasantakanti adhippāyo. ‘‘Yattha paro’’tiādi ubhayattha sambandho āvuttiyādinayena. Tasmā ‘‘taṃ parapariggahitaṃ nāma, tasmiṃ parapariggahite’’ti ca yojetabbaṃ. Yathākāmaṃ karotīti yathākāmakārī, tassa bhāvo yathākāmakaritā, taṃ. Tathārucikaraṇaṃ āpajjantoti attho. Sasantakattā adaṇḍāraho dhanadaṇḍarājadaṇḍavasena. Anupavajjo ca codanāsāraṇādivasena. Taṃ parapariggahitaṃ ādiyati etenāti tadādāyako, sveva upakkamo, taṃ samuṭṭhāpetīti tadādāyakaupakkamasamuṭṭhāpikā. Theyyā eva cetanā theyyacetanā. Khuddakatāappagghatādivasena hīne. Mahantatāmahagghatādivasena paṇīte. Kasmā? Vatthuhīnatāyāti gamyamānattā na vuttaṃ, hīne, hīnaguṇānaṃ santake ca cetanā dubbalā, paṇīte, paṇītaguṇānaṃ santake ca balavatīti heṭṭhā vuttanayena tehi kāraṇehi appasāvajjamahāsāvajjatā veditabbā. Ācariyā pana hīnapaṇītato khuddakamahante visuṃ gahetvā ‘‘idhāpi khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Payogamahantatāya. Vatthuguṇānaṃ pana samabhāve sati kilesānamupakkamānañca mudutāya appasāvajjaṃ, tibbatāya mahāsāvajjanti ayampi nayo yojetabbo’’ti vadanti.


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今为显总摄义说"然此中"等。此中不杀为不害。不令杀为不杀害。此中为于杀生。认可为喜悦。啊实为诸位一向希有义。唯善行为唯善人行,此中量词为遮特殊义,以此显以根律仪等功德世间凡夫不能说如来赞。如是此中不分别根律仪资具依戒。eva词唯为满足语,或以量词限定如所说义,以eva词唯能说善行为决定。如是如此等。以"诸比丘如是凡夫说如来赞应说"语力唯不能说更上功德。又因"彼我将上说"得义为显如是得义说"上不共性"等。以"不但"等以人差别显"凡夫"此为唯示例。以"此后"等舍文重。前说语为前语,非前语如是,或非前为非前,彼即语如是。
以他语结合故诸根表特殊义应见"取"此义为拿取,故说"夺"等。他者为从自己所属异成所属,或从自异彼人名他,彼此为他亦适合,亦读为"他收取",此中收词为财义,成为他所属夺取。贼说为盗,彼性为偷,盗业。盗为盗作业。开显彼义以"此中"等。此中为于"不与取"语。此中不与唯他所摄,非如齿楔学处未受取自所属为意趣。"何处他"等二处以复诵等方式结合。故应结合"彼名他所摄,于彼他所摄"。如欲作为如欲作者,彼性为如欲作性,彼。成如是喜作义。因自所属故不应罚以财罚王罚力。无过以诃责驱摈等力。彼他所摄取由此故为彼取者,彼即加行,等起彼故为等起彼取加行。偷即心为偷心。以小性少价等力于劣。以大性多价等力于妙。何故?因得义为物劣性故不说,于劣于劣功德所属心弱,于妙于妙功德所属心强故以前说方式以彼等因应知小罪过大罪过。然诸师从劣妙别取小大说"此中亦于小他所属小罪过,于大大罪过。何故?因加行大性。然于物功德同等时以烦恼加行软性小罪过,以强性大罪过此方式亦应配合"。


Sāhatthikādayoti ettha parasantakassa sahatthā gahaṇaṃ sāhatthiko. Aññe āṇāpetvā gahaṇaṃ āṇattiko. Antosuṅkaghāte ṭhitena bahisuṅkaghātaṃ pātetvā gahaṇaṃ nissaggiyo. ‘‘Asukaṃ bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti atthasādhakāvahāranipphādakena, āṇāpanena vā, yadā kadāci parasantakavināsakena sappitelakumbhiādīsu dukūlasāṭakacammakhaṇḍādipakkhipanādinā vā gahaṇaṃ thāvaro. Mantaparijappanena gahaṇaṃ vijjāmayo. Vinā mantena, kāyavacīpayogehi tādisaiddhiyogena parasantakassa ākaḍḍhanaṃ iddhimayo. Kāyavacīpayogesu hi santesuyeva iddhimayo avaharaṇapayogo hoti, no asantesu. Tathā hi vuttaṃ ‘‘anāpatti bhikkhave, iddhimassa iddhivisaye’’ti (pārā. 159), te ca kho payogā yathānurūpaṃ pavattāti sambandho. Tesaṃ pana payogānaṃ sabbesaṃ sabbattha avahāresu asambhavato ‘‘yathānurūpa’’nti vuttaṃ.

Sandhicchedādīni katvā adissamānena vā, kūṭamānakūṭakahāpaṇādīhi vañcanena vā, avaharaṇaṃ theyyāvahāro. Pasayha balasā abhibhuyya santajjetvā, bhayaṃ dassetvā vā avaharaṇaṃ pasayhāvahāro. Parabhaṇḍaṃ paṭicchādetvā avaharaṇaṃ paṭicchannāvahāro. Bhaṇḍokāsaparikappavasena parikappetvā avaharaṇaṃ parikappāvahāro. Kusaṃ saṅkāmetvā avaharaṇaṃ kusāvahāro.Iti-saddena cettha ādiatthena, nidassananayena vā avasesā cattāro pañcakāpi gahitāti veditabbaṃ. Pañcannañhi pañcakānaṃ samodhānabhūtā pañcavīsati avahārā sabbepi adinnādānameva, aviññattiyā vā ariyāya viññattiyā vā dinnamevāti attho. ‘‘Dinnādāyī’’ti idaṃ payogato parisuddhabhāvadassanaṃ. ‘‘Dinnapāṭikaṅkhī’’ti idaṃ pana āsayatoti āha ‘‘cittenā’’tiādi.

Athenenāti ettha -saddo na-saddassa kāriyo, a-saddo vā eko nipāto na-saddatthoti dassetuṃ ‘‘na thenenā’’ti vuttaṃ. Pāḷiyaṃ dissamānavākyāvatthikavibhattiyantapaṭirūpakatākaraṇena saddhiṃ samāsadassanametaṃ. Pakaraṇādhigate pana atthe viveciyamāne idha athenatoyeva sucibhūtatā adhigamīyati adinnādānādhikārattāti āha ‘‘athenattāyeva sucibhūtenā’’ti tena hetālaṅkāravacanametanti dasseti. Āhito ahaṃmāno etthāti attā, attabhāvo. Bhagavato pana so ruḷhiyā yathā taṃ nicchandarāgesu sattavohāro. Adati vā saṃsāradukkhanti attā, tenāha ‘‘attabhāvenā’’ti. Padattayepi itthambhūtalakkhaṇe karaṇavacananti ñāpetuṃ ‘‘athenaṃ…pe… katvā’’ti vuttaṃ. Athenena attanā athenattā hutvā sucibhūtena attanā sucibhūtattā hutvā viharatītipi attho.

Sesanti ‘‘pahāya paṭivirato’’ti evamādikaṃ. Tañhi pubbe vuttanayaṃ. Kiñcāpi nayidha sikkhāpadavohārena virati vuttā, ito aññesu pana suttapadesesu, vinayābhidhammesu ca pavattavohārena viratiyo, cetanā ca adhisīlasikkhānamadhiṭṭhānabhāvato, tesamaññatarakoṭṭhāsabhāvato ca ‘‘sikkhāpada’’ntveva vattabbāti āha ‘‘paṭhamasikkhāpade’’ti. Kāmañcettha ‘‘lajjī dayāpanno’’ti na vuttaṃ, adhikāravasena, pana atthato ca vuttamevāti veditabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesapaccayo, evaṃ adinnādānappahānassāpīti. Esa nayo ito paresupi. Atha vā sucibhūtenāti hirottappādisamannāgamanaṃ, ahirikādīnañca pahānaṃ vuttamevāti ‘‘lajjī dayāpanno’’ti na vuttaṃ.


我来为您直译这段巴利文：
手自等者此中自手取他所属为手自。令他等取为令取。住内税处令外税处倒取为舍弃。"某物何时能时偷取"以成就义偷盗完成,或以令取,或何时以他所属损坏以油蜜瓮等投入细布衣皮片等取为住立。以咒诵取为咒术。无咒以身语行以如是神通结合牵引他所属为神通。因唯有身语行有神通偷盗行,非无。如是说"诸比丘无犯于神通者神通境界",彼等行如适合转起为结合。然彼等行一切于一切偷盗不可能故说"如适合"。
作破壁等或以不见,或以假秤假钱等欺诈偷盗为盗偷。制伏以力胜伏威胁或显恐怖偷盗为制伏偷。覆藏他物偷盗为隐藏偷。以物处分别力分别偷盗为分别偷。移草偷取为草偷。此中以等词以等义或以示例方式应知亦取余四五。因五五组合成二十五偷盗一切唯不与取,或以非乞求或以圣乞求唯已施义。"取所施"此为由行显清净性。然"期待所施"此由意乐故说"以心"等。
非盗者此中音为非音所作,或一音词为非音义故说"非以盗"。此为显与经中显语境分位词尾相似性作一起复合。然于从文义得义分别时此中由非盗性即得清净性因不与取胜解故说"由非盗性即由清净性"以此显此为因喻饰语。置我慢于此故为我,为自体。然于世尊彼以惯用如于无欲贪者有情言说。或食轮回苦故为我,故说"以自体"。于三语皆为如此相以具格词故说"非盗等作"。非盗我由非盗性已成清净我由清净性住亦为义。
余者为"舍离"如是等。因彼为前说方式。虽此中不以学处言说说离,然于此外经处分及律论转起言说由离及心为增上戒学住立,及彼等某部分性故应说"学处"故说"于第一学处"。虽此中不说"有惭具悲",然由胜解及义应知即已说。因如惭等为离杀生别缘,如是亦为离不与取。此方式于此后亦。或由清净性说具足惭愧等及舍无惭等故不说"有惭具悲"。


Brahma-saddo idha seṭṭhavācako, abrahmānaṃ nihīnānaṃ, abrahmaṃ vā nihīnaṃ cariyaṃ vutti abrahmacariyaṃ, methunadhammo. Brahmaṃ seṭṭhaṃ ācāranti methunaviratiṃ. Na ācaratīti anācārī, [ārācārī (dī. ni. 1.8)] tadācāravirahitoti attho, tenāha ‘‘abrahmacariyato dūracārī’’ti. Dūro methunasaṅkhāto ācāro, so virahena yassatthīti dūracārī, methunadhammato vā dūro hutvā tabbiratiṃ ācaratīti dūracārītipi vaṭṭati. Mithunānaṃ rāgapariyuṭṭhānena sadisānaṃ ubhinnaṃ ayaṃ methunoti atthaṃ dasseti ‘‘rāgapariyuṭṭhānavasenā’’tiādinā. Asataṃ dhammo ācāroti asaddhammo, tasmā. Abhedavohārena gāmasaddeneva gāmavāsino gahitāti vuttaṃ ‘‘gāmavāsīna’’nti, gāme vasataṃ dhammotipi yujjati. ‘‘Dūracārī’’ti cettha vacanato, pāḷiyaṃ vā ‘‘methunā’’ tveva avatvā ‘‘gāmadhammā’’tipi vuttattā

‘‘Idha brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi, ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

Puna caparaṃ…pe… napi mātugāmassa ucchādanaparimandananhāpanasambāhanaṃ sādiyati, apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ, apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmī’’ti (a. ni. 

我来为您直译这段巴利文：
梵语此中表最胜,非梵为卑劣,或非梵为卑劣行为行非梵行,为淫法。梵为最胜行为离淫。不行为不行者,[远行者]为离彼行义,故说"从非梵行远行者"。远为淫所称行,彼以离有于此故为远行者,或从淫法成远而行彼离故为远行者亦可。以"以贪遍烧力"等显义为两两以贪遍烧相同二者此淫。非善法行为非正法,从彼。以不分别言说唯以村语取村住者故说"村住者",于村住者法亦适合。又因此中说"远行者",或于经中不说"淫"而亦说"村法"故。
"此中婆罗门,某沙门或婆罗门自称正梵行者虽不与女人二二入定,然喜受女人涂摩浴按摩,彼味着彼欲求以彼得喜,婆罗门此亦梵行之坏穿斑点,此婆罗门说行不清净梵行系缚淫结,不脱生老死忧悲苦忧恼,我说不脱苦。
又复...乃至...亦不喜受女人涂摩浴按摩,然与女人共笑共戏共娱...乃至...亦不与女人共笑共戏共娱,然以眼注视看女人眼...乃至...亦不以眼注视看女人眼,然闻女人声于墙外或墙垣外笑说唱哭...乃至...亦不闻女人声于墙外或墙垣外笑说唱哭,然忆念彼前与女人共笑语戏...乃至...亦不忆念彼前与女人共笑语戏,然见居士或居士子具足受用五欲功德...乃至...亦不见居士或居士子具足受用五欲功德,然立愿向某天众行梵行'我以此戒或禁行或苦行或梵行当成天或某天'。彼味着彼欲求以彼得喜。婆罗门此亦梵行之坏穿斑点。此婆罗门说行不清净梵行系缚淫结,不脱生老死忧悲苦忧恼,我说不脱苦。"

7.50) –

Aṅguttarāgame sattakanipāte jāṇusoṇisutte āgatā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbā. Idhāpi asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggapaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ . Pañcasikkhāpadakkame micchācāre pana agamanīyaṭṭhānavītikkamacetanā yathāvuttā kāmesu micchācāroti yojetabbaṃ.

Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dasannaṃ dhanakkītādīnaṃ, sārakkhasaparidaṇḍānañca vasena dvādasannaṃ aññe purisā. Ye paneke vadanti ‘‘cattāro kāmesu micchācārā akālo, adeso, anaṅgo, adhammo cā’’ti, te vippaṭipattimattaṃ pati parikappetvā vadanti. Na hi sāgamanīyaṭṭhāne pavattā vippaṭipatti micchācāro nāma sambhavati. Sā panesā duvidhāpi vippaṭipatti guṇavirahite appasāvajjā, guṇasampanne mahāsāvajjā. Guṇarahitepi ca abhibhavitvā vippaṭipatti mahāsāvajjā, ubhinnaṃ samānacchandabhāve appasāvajjā, samānacchandabhāvepi kilesānaṃ, upakkamānañca mudutāya appasāvajjā, tibbatāya mahāsāvajjāti veditabbaṃ.

Tassa pana abrahmacariyassa dve sambhārā sevetukāmatācittaṃ, maggenamaggapaṭipattīti. Micchācārassa pana cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti evaṃ aṭṭhakathāsu ‘‘cattāro sambhārā’’ti (dha. sa. akusalakammapathakathā; ma. ni. aṭṭha. 1.1.89; saṃ. ni. aṭṭha. 2.109-111) vuttattā abhibhavitvā vītikkamane maggenamaggapaṭipattiadhivāsane satipi purimuppannasevanābhisandhipayogābhāvato abhibhuyyamānassa micchācāro na hotīti vadanti keci. Sevanacitte sati payogābhāvo na pamāṇaṃ itthiyā sevanapayogassa yebhuyyena abhāvato, purisasseva yebhuyyena sevanapayogo hotīti itthiyā puretaraṃ sevanacittaṃ upaṭṭhapetvā nisinnāya [nipannāya (dha. sa. anuṭī. kammakathāvaṇṇanā)] micchācāro na siyāti āpajjati. Tasmā purisassa vasena ukkaṃsato ‘‘cattāro sambhārā’’ti vuttaṃ. Aññathā hi itthiyā purisakiccakaraṇakāle purisassāpi sevanāpayogābhāvato micchācāro na siyāti vadanti eke.

Idaṃ panettha sanniṭṭhānaṃ – attano ruciyā pavattitassa sevanāpayogeneva sevanacittatāsiddhito agamanīyavatthu, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti tayo, balakkārena pavattitassa purimuppannasevanābhisandhipayogābhāvato agamanīyavatthu, tasmiṃ sevanacittaṃ , maggenamaggapaṭipattiadhivāsananti tayo, anavasesaggahaṇena pana vuttanayena cattāroti, tampi keciyeva vadanti, vīmaṃsitvā gahetabbanti abhidhammānuṭīkāyaṃ (dha. sa. anuṭī. akusalakammapathakathāvaṇṇanā) vuttaṃ. Eko payogo sāhatthikova.



我来为您直译这段巴利文：
应见于增支部七集生闻经中来七种淫结离亦已显示。此中亦以行非正法意于身门转起道非道行等起心为非梵行。然于五学处次第邪行以违越不应往处心如所说为欲邪行应结合。
此中不应往处名为对男子则母护等十,财买等十为二十女。然于女则十财买等,及有护有罚力十二他男。然某等说"四欲邪行为非时,非处,非支,非法",彼等对违越量分别而说。因于彼不应往处转起违越非名邪行可能。然彼二种违越于无功德小罪过,于具功德大罪过。于无功德亦制伏违越大罪过,二者同欲性小罪过,同欲性亦烦恼加行软性小罪过,强性大罪过应知。
然彼非梵行二资具为欲行心,道非道行。然邪行四资具为不应往事,于彼行心,行加行,道非道行忍受,如是因注释中说"四资具"故因制伏违越时虽有道非道行忍受因无前生行决意加行故被制伏者无邪行某等说。有行心时无加行非量因女行加行多分无,唯男多分有行加行故女先立起行心而坐[卧]应无邪行成。故以男力胜说"四资具"。因否则女作男作业时男亦无行加行故应无邪行某等说。
然此中此决定 - 因以自乐转起唯以行加行成就行心性故不应往事,行加行,道非道行忍受为三,强力转起因无前生行决意加行故不应往事,于彼行心,道非道行忍受为三,然以无余取如说方式四,彼亦某等说,应观察取如阿毗达磨复注中说。一加行唯为手自。

9.Musāti tatiyanto, dutiyanto vā nipāto micchāpariyāyo, kiriyāpadhānoti āha ‘‘visaṃvādanapurekkhārassā’’tiādi. Pure karaṇaṃ purekkhāro, visaṃvādanassa purekkhāro yassāti tathā, tassa kammapathappattameva dassetuṃ ‘‘atthabhañjanako’’ti vuttaṃ, parassa hitavināsakoti attho. Musāvādo pana sasantakassa adātukāmatāya, hasādhippāyena ca bhavati. Vacasā katā vāyāmappadhānā kiriyā vacīpayogo. Tathā kāyena katā kāyapayogo. Visaṃvādanādhippāyo pubbabhāgakkhaṇe, taṅkhaṇe ca. Vuttañhi ‘‘pubbevassa hoti ‘musā bhaṇissa’nti, bhaṇantassa hoti ‘musā bhaṇāmī’ti’’ (pārā. 200; pāci. 4) etadeva hi dvayaṃ aṅgabhūtaṃ. Itaraṃ ‘‘bhaṇitassa hoti ‘musā mayā bhaṇita’nti’’ (pārā. 200; pāci. 4) vuttaṃ pana hotu vā, mā vā, akāraṇametaṃ. Assāti visaṃvādakassa. ‘‘Cetanā’’ti etena sambandho. Visaṃ vādeti etenāti visaṃvādanaṃ, tadeva kāyavacīpayogo, taṃ samuṭṭhāpetīti tathā, iminā musāsaṅkhātena kāyavacīpayogena, musāsaṅkhātaṃ vā kāyavacīpayogaṃ vadati viññāpeti, samuṭṭhāpeti vā etenāti musāvādoti atthamāha. ‘‘Vādo’’ti vutte visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti lakkhaṇattayaṃ vibhāvitameva hoti.

‘‘Atathaṃ vatthu’’nti lakkhaṇaṃ pana avibhāvitameva musā-saddassa payogasaṅkhātakiriyāvācakattā. Tasmā idha naye lakkhaṇassa abyāpitatāya, musā-saddassa ca visaṃvāditabbatthavācakatāsambhavato paripuṇṇaṃ katvā musāvādalakkhaṇaṃ dassetuṃ ‘‘aparo nayo’’tiādi vuttaṃ. Lakkhaṇatoti sabhāvato. Tathāti tena tathākārena. Kāyavacīviññattiyo samuṭṭhāpetīti viññattisamuṭṭhāpikā. Imasmiṃ pana naye musā vatthu vadīyati vuccati etenāti musāvādoti nibbacanaṃ daṭṭhabbaṃ. ‘‘So yamattha’’ntiādinā kammapathappattassa vatthuvasena appasāvajjamahāsāvajjabhāvamāha. Yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo , mahāguṇatāya mahāsāvajjoti adinnādāne viya guṇavasenāpi yojetabbaṃ. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.

‘‘Apicā’’tiādinā musāvādasāmaññassāpi appasāvajjamahāsāvajjabhāvaṃ dasseti. Attano santakaṃ adātukāmatāyāti, hi hasādhippāyenāti ca musāvādasāmaññato vuttaṃ. Ubhayatthāpi ca visaṃvādanapurekkhāreneva musāvādo, na pana vacanamattena. Tattha pana cetanā balavatī na hotīti appasāvajjatā vuttā. Nadī maññeti nadī viya. Appatāya ūnassa atthassa pūraṇavasena pavattā kathā pūraṇakathā, bahutarabhāvena vuttakathāti vuttaṃ hoti.


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虚为第三词尾,或第二词尾不变词为虚假同义词,以行为主故说"以欺诈为先"等。先作为先举,以欺诈为先举于彼故如是,彼为显唯得业道说"破坏义",义为坏他利。然妄语以不欲与自所属,及以笑意生。以语作力主行为语行。如是以身作为身行。欺诈意于前分刹那及彼刹那。因说"先有'我将说虚',说时有'我说虚'"因唯此二为支分。他"说已有'我已说虚'"然说虽有或无此非因。彼者为欺诈者。"心"与此结合。以此欺诈故为欺诈,彼即身语行,等起彼故如是,以此名虚身语行,或以此说显示等起名虚身语行说义。说"语"时欺诈心,彼生勤,他知彼义即显三相。
然"非实事"相不显因虚音表说名行。故此方式由相不遍,及虚音不能表所欺诈义故为显完全妄语相说"另方式"等。由相者由自性。如是者以彼如是相。等起身语表为表等起。然此方式应见虚事以此说言故为妄语词释。以"彼何义"等说得业道由事力小罪过大罪过性。破坏何者义,以彼少功德故小罪过,大功德故大罪过如不与取亦应以功德力结合。亦得以烦恼软强力小罪过大罪过性。
以"又"等显妄语通性亦小罪过大罪过性。因以不欲与自所属及以笑意从妄语通性说。二处亦以欺诈为先为妄语,非但语。然此中心不成强故说小罪过性。如河者如河。以少性为满不足义力转起语为满语,说为以多性说语。


Tenākārena jāto tajjo, tassa visaṃvādanassa anurūpoti attho. Vāyāmoti vāyāmasīsena payogamāha. Vīriyappadhānā hi kāyikavācasikakiriyā idha adhippetā, na vāyāmamattaṃ. Visaṃvādanādhippāyena payoge katepi aparena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanampi ekasambhārabhāvena vuttaṃ. Keci pana ‘‘abhūtavacanaṃ, visaṃvādanacittaṃ, parassa tadatthavijānana’’nti tayo sambhāre vadanti. Kāyikova sāhatthikoti koci maññeyyāti taṃ nivāraṇatthaṃ ‘‘so kāyena vā’’tiādi vuttaṃ. Tāya ce kiriyāya paro tamatthaṃ jānātīti taṅkhaṇe vā dandhatāya vicāretvā pacchā vā jānanaṃ sandhāya vuttaṃ. Ayanti visaṃvādako. Kiriyasamuṭṭhāpikacetanākkhaṇeyevāti kāyikavācasikakiriyasamuṭṭhāpikāya cetanāya pavattakkhaṇe eva. Musāvādakammunā bajjhatīti visaṃvādanacetanāsaṅkhātena musāvādakammunā sambandhīyati, allīyatīti vā attho. Sacepi dandhatāya vicāretvā pacchā cirenāpi paro tadatthaṃ jānāti, sanniṭṭhāpakacetanāya nibbattattā taṅkhaṇeyeva bajjhatīti vuttaṃ hoti.

‘‘Eko payogo sāhatthikovā’’ti idaṃ porāṇaṭṭhakathāsu āgatanayena vuttanti idha saṅgahaṭṭhakathāya saṅgahakārassa attano matibhedaṃ dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Tattha ‘‘yathā…pe… tathā’’ti etena sāhatthiko viya āṇattikādayopi gahetabbā, aggahaṇe kāraṇaṃ natthi parassa visaṃvādanabhāvena tassadisattāti dasseti , ‘‘idamassa…pe… āṇāpentopī’’ti āṇattikassa gahaṇe kāraṇaṃ, ‘‘paṇṇaṃ…pe… nissajjantopī’’ti nissaggiyassa, ‘‘ayamattho…pe… ṭhapentopī’’ti thāvarassa. Yasmā visaṃvādetīti sabbattha sambandho. Paṇṇaṃ likhitvāti tālādīnaṃ paṇṇaṃ akkharena likhitvā, paṇṇanti vā bhummatthe upayogavacanaṃ. Tena vuttaṃ ‘‘tirokuṭṭādīsū’’ti [kuḍḍādīsu (dī. ni. aṭṭha. 1.8)] paṇṇe akkharaṃ lekhaniyā likhitvāti attho. Vīmaṃsitvā gahetabbāti attanomatiyā sabbadubbalattā anattukkaṃsanena vuttaṃ. Kiñhettha vicāretabbakāraṇaṃ atthi sayameva vicāritattā.

Saccanti vacīsaccaṃ, saccena saccanti purimena vacīsaccena pacchimaṃ vacīsaccaṃ. Paccayavasena dhātupadantalopaṃ sandhāya ‘‘sandahatī’’ti vuttaṃ. Saddavidū pana –

‘‘Vipubbo dhā karotyatthe, abhipubbo tu bhāsane;

Nyāsaṃpubbo yathāyogaṃ, nyāsāropanasandhisū’’ti. –

Dhā-saddameva ghaṭanatthe paṭhanti. Tasmā pariyāyavasena ‘‘sandahatī’’ti vuttantipi daṭṭhabbaṃ. Tadadhippāyaṃ dasseti ‘‘na antarantarā’’tiādinā. ‘‘Yo hī’’tiādi tabbivaraṇaṃ. Antaritattāti antarā paricchinnattā. Na tādisoti na evaṃvadanasabhāvo. Jīvitahetupi, pageva aññahetūti api-saddo sambhāvanattho.

‘‘Saccato thetato’’tiādīsu (ma. ni. 1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditādhikārattā kathāvasena veditabboti āha ‘‘thirakathoti attho’’ti. Thitassa bhāvoti hi theto, thirabhāvo, tena yuttattā puggalo idha theto nāma. Haliddīti suvaṇṇavaṇṇakandanipphattako gacchaviseso. Thuso nāma dhaññattaco, dhaññapalāso ca. Kumbhaṇḍanti mahāphalo sūpasampādako latāviseso. Indakhīlo nāma gambhīranemo esikāthambho. Yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na ṭhitā, evaṃ na ṭhitā kathā etassāti naṭhitakatho [nathirakatho (dī. ni. aṭṭha. 

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以彼行生彼生,适合彼欺诈义。勤以勤为首说行。因此中意为力主身语行,非唯勤。以欺诈意作行亦他于彼义不知因欺诈不成就故说他知彼义亦为一资具。然某等说"非实语,欺诈心,他知彼义"为三资具。唯身为手自某可思故为防彼说"彼以身或"等。若以彼行他知彼义为于彼刹那或缓慢思察后知而说。此为欺诈者。唯于行等起心刹那者唯于身语行等起心转起刹那。以妄语业系缚为以名欺诈心妄语业相系,粘著义。若亦以缓慢思察后久后他知彼义,因决定心生故说即于彼刹那系缚。
"一行为手自"此依古注释来方式说故此摄义注释中摄者为显自意差别说"因何"等。此中以"如...乃至...如是"显应取如手自亦命等,无取因无因以他欺诈性同彼故,"此彼...乃至...命者亦"为命取因,"书...乃至...舍者亦"为委付,"此义...乃至...置者亦"为固定。因欺诈故一切处结合。书叶者书椰等叶以字,或叶为处格宾格语。故说"于壁外等"于叶以写具书字义。应观察取以自意一切弱故以不举己说。因此中何思察因由己思察。
谛为语谛,以谛谛为以前语谛后语谛。缘力词根词尾略关系说"相系"。然语词家 -
"从前置词系作业义,然从前词于说,置前词如理于置立起系中" -
唯读系音于结合义。故应见以同义说"相系"。显彼意以"非间间"等。"因谁"等为彼解释。以间隔者以间限定。非如是者非如是说自性。命缘亦,况他缘为亦音表赞叹义。
如"以谛以坚"等中坚音为坚义,坚性因语谛主事应由语知故说"坚语义"。因坚者坚性,以彼相应故此人名坚。郁金为金色根茎生小草种。糠名谷皮及谷叶。冬瓜为大果作羹藤种。帝柱名深根立柱。如郁金染等以不住自性故非住,如是非住语于彼故非住语[非坚语(长部注释<.Assistant>

1.8)] yathā pāsāṇalekhādayo avaṭṭhitasabhāvatāya ṭhitā, evaṃ ṭhitā kathā etassāti ṭhitakathoti [thirakatho (dī. ni. aṭṭha. 1.8)] haliddirāgādayo yathā kathāya upamāyo honti, evaṃ yojetabbaṃ. Kathāya hi etā upamāyoti.

Pattisaṅkhātā saddhā ayati pavattati etthāti paccayikoti āha ‘‘pattiyāyitabbako’’ti. Pattiyā ayitabbā pavattetabbāti pattiyāyitabbā ya-kārāgamena, vācā. Sā etassāti pattiyāyitabbako, tenāha ‘‘saddhāyitabbako’’ti. Tadevatthaṃ byatirekena, anvayena ca dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Vattabbataṃ āpajjati visaṃvādanato. Itarapakkhe ca avisaṃvādanatoti adhippāyo. ‘‘Loka’’nti etena ‘‘lokassā’’ti ettha kammatthe chaṭṭhīti dasseti.

Satipi paccekaṃ pāṭhakkame aññāsu abhidhammaṭṭhakathā dīsu (dha. sa. aṭṭha. akusalakammapathakathā; ma. ni. 

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如石刻等以住自性故住,如是住语于彼故住语[坚语(长部注释1.8)]如郁金染等为语譬喻,如是应结合。因此等为语譬喻。
以信为足行转于此故为可信者说"应信者"。以信应行应转为应信以加耶音,语。彼于此故应信者,故说"应信赖者"。为显彼义以分别及随顺说"因某"等。得应说性因欺诈。于他分及因不欺诈为意。以"世间"显"世间"此中业义属格。
虽各别经文次第于他阿毗达磨注释等(法聚注释 不善业道论;中部注释)。

1.89) saṃvaṇṇanākkamena tiṇṇampi padānaṃ ekatthasaṃvaṇṇanaṃ kātuṃ ‘‘yāya vācāyā’’tiādimāha, yāya vācāya karotīti sambandho. Parassāti yaṃ bhindituṃ taṃ vācaṃ bhāsati, tassa. Ca-saddo aṭṭhānapayutto, so dvandagabbhabhāvaṃ jotetuṃ kammadvaye payujjitabbo. Suññabhāvanti piyavirahitatāya rittabhāvaṃ. Sāti yathāvuttā saddasabhāvā vācā, etena piyañca suññañca piyasuññaṃ, taṃ karoti etāyāti pisuṇā niruttinayenāti vacanatthaṃ dasseti, pisatīti vā pisuṇā, samagge satte avayavabhūte vaggabhinne karotīti attho.

Pharusanti sinehābhāvena lūkhaṃ. Sayampi pharusāti domanassasamuṭṭhitattā sabhāvena sayampi kakkasā. Pharusasabhāvato neva kaṇṇasukhā. Atthavipannatāya na hadayaṅgamā. Ettha pana paṭhamanaye pharusaṃ karotīti vacanatthena vā phalūpacārena vā vācāya pharusasaddappavatti veditabbā. Dutiyanaye mammacchedavasena pavattiyā ekantaniṭṭhuratāya ruḷhisaddavasena sabhāvena, kāraṇūpacārena vā vācāya pharusasaddappavatti daṭṭhabbā.

Yenāti palāpasaṅkhātena niratthakavacanena. Samphanti ‘‘sa’’nti vuttaṃ sukhaṃ, hitañca phalati paharati vināsetīti atthena ‘‘sampha’’nti laddhanāmaṃ attano, paresañca anupakārakaṃ yaṃ kiñci atthaṃ, tenāha ‘‘niratthaka’’nti, iminā samphaṃ palapati etenāti samphappalāpoti vacanatthaṃ dasseti.

‘‘Tesa’’ntiādinā cetanāya phalavohārena pisuṇādisaddappavatti vuttā. ‘‘Sā evā’’tiādinā pana cetanāya pavattiparikappanāya hetuṃ vibhāveti. Tattha ‘‘pahāyā’’tiādivacanasannidhānato tassāyeva ca pahātabbatā yuttito adhippetāti attho.

Tatthāti tāsu pisuṇavācādīsu. Saṃkiliṭṭhacittassāti lobhena, dosena vā vibādhitacittassa, upatāpitacittassa vā, dūsitacittassāti vuttaṃ hoti, ‘‘cetanā’’ti etena sambandho. Yena saha paresaṃ bhedāya vadati, tassa attano piyakamyatāyāti attho. Cetanā pisuṇavācā nāma pisuṇaṃ vadanti etāyāti katvā. Samāsavisaye hi mukhyavasena attho gahetabbo, byāsavisaye upacāravasenāti daṭṭhabbaṃ. Yassa yato bhedaṃ karoti, tesu abhinnesu appasāvajjaṃ, bhinnesu mahāsāvajjaṃ. Tathā kilesānaṃ mudutibbatāvisesesupi yojetabbaṃ.

Yassa pesuññaṃ upasaṃharati, so bhijjatu vā, mā vā, tassa tadatthaviññāpanameva pamāṇanti āha ‘‘tassa tadatthavijānana’’nti. Bhedapurekkhāratāpiyakamyatānamekekapakkhipanena cattāro. Kammapathappatti pana bhinne eva. Imesanti aniyamatāya parammukhāpavattānampi attano buddhiyaṃ parivattamāne sandhāya vuttanti dassetuṃ ‘‘yesa’’ntiādimāha. Itoti idha padese, vuttānaṃ yesaṃ santike sutanti yojetabbaṃ.


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虽各别于其他阿毗达磨注释等(法聚注释 不善业道论;中部注释1.89)注释次第为释三语一义说"以何语"等,以何语作为结合。他者为欲破何语说彼。且音非处用,彼应用于业双为显双含。空性为离爱故空性。彼为如说音性语,以此爱及空为爱空,以此作彼故离间由词源方式显语义,或分故离间,使和合有情为支分成分离义。
粗为无爱故粗。自亦粗因生忧故自性自亦硬。由粗自性故不悦耳。以义坏故不入心。此中初方式应知以作粗语义或以果假名于语粗音转起。第二方式应见以伤要处转起一向粗性故由惯用音力自性,或以因假名于语粗音转起。
以何者以名绮语无义语。绮为说"彼"乐及利伤害坏以义名绮于自他无益何义,故说"无义",以此显绮语以此故为绮语语义。
以"彼等"等说以心果假名离间等音转起。然以"彼即"等显心转起假立因。此中因"断"等语邻近及唯彼应断合理故意义。
此中者于彼等离间语等。染污心者为贪或嗔所恼心,或热恼心,或污心说,与"心"结合。与谁共为他破,彼自爱欲义。心名离间语因以此说离间作。因复合处由主力取义,于分处由假名力应见。于从何破谁,彼等未破小罪过,已破大罪过。如是亦应于烦恼软强别结合。
对谁行离间,彼或破或不破,唯显彼义为量故说"彼知彼义"。以加一分破为先及爱欲为四。然业道得唯于破。此等者为显关于不定于他面转起亦于自觉转说"彼等"等。此者从此处,应结合于所说彼等处闻。


‘‘Dvinna’’nti nidassanavacanaṃ bahūnampi sandhānato. ‘‘Mittāna’’ntiādi ‘‘sandhāna’’nti ettha kammaṃ, tena pāḷiyaṃ ‘‘bhinnāna’’nti etassa kammabhāvaṃ dasseti. Sandhānakaraṇañca nāma tesamanurūpakaraṇamevāti vuttaṃ ‘‘anukattā’’ti. Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anubalappadānaṃ, anuvattanañcāti? ‘‘Sahitāna’’nti vuttattā sandhānassāti viññāyatīti āha ‘‘sandhānānuppadātā’’ti. Yasmā pana anubalavasena, anuvattanavasena ca sandhānassa padānaṃ ādānaṃ, rakkhaṇaṃ vā daḷhīkaraṇaṃ hoti, tasmā vuttaṃ ‘‘daḷhīkammaṃ kattā’’ti. Āramanti etthāti ārāmo. Ramitabbaṭṭhānaṃ samaggoti hi tadadhiṭṭhānānaṃ vasena tabbisesanatā vuttā. ‘‘Samagge’’tipi paṭhanti, tadayuttaṃ ‘‘yatthā’’tiādivacanena viruddhattā. Yasmā pana ākārena vināpi ayamattho labbhati, tasmā ‘‘ayamevettha attho’’ti vuttaṃ samaggesūti samaggabhūtesu janakāyesu, tenāha ‘‘te pahāyā’’tiādi. Tappakatiyatthopi kattuatthovāti dasseti ‘‘nandatī’’ti iminā. Tappakatiyatthena hi ‘‘disvāpi sutvāpī’’ti vacanaṃ supapannaṃ hoti. Samagge karoti etāyāti samaggakaraṇī. Sāyeva vācā, taṃ bhāsitāti atthamāha ‘‘yā vācā’’tiādinā. Tāya vācāya samaggakaraṇaṃ nāma. ‘‘Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho’’tiādinā (dha. pa. 194) samaggānisaṃsadassanamevāti vuttaṃ ‘‘sāmaggiguṇaparidīpikamevā’’ti. Itaranti tabbiparītaṃ bhedanikaṃ vācaṃ.

Mammānīti duṭṭhārūni, tassadisatāya pana idha akkosavatthūni ‘‘mammānī’’ti vuccanti. Yathā hi duṭṭhārūsu yena kenaci vatthunā ghaṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, tathā tesu dasasujātiādīsu akkosavatthūsu pharusavācāya phusitamattesūti. Tathā hi vuttaṃ ‘‘mammāni viya mammāni, yesu pharusavācāya chupitamattesu duṭṭhārūsu viya ghaṭṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, kāni pana tāni? Jātiādīni akkosavatthūnī’’ti (dī. ni. ṭī. 

我来为您直译这段巴利文：
"二"为例示语因合多。"友"等为"合"此处业,以此显经中"破"为业性。合作者名为作彼适应故说"随作者"。随给者为随力给者,或以随转力给者。然随力给与随转于何?"和合"说故知合故说"和合随给者"。然因以随力及以随转力给合为取或护或坚固,故说"作坚固"。乐于此故为园。因可乐处和合故以彼立力说彼特性。亦读"和合",彼不合因与"于何"等语相违。然因无行相亦得此义,故说"此即此义"于和合者于成和合众人,故说"断彼等"等。显彼性义亦为作者义以"喜"此。因以彼性义"见亦闻亦"语善成。使和合以此故为能和合。彼即语,说彼义说"何语"等。以彼语名为和合。"乐僧和合,和合者苦行乐"等(法句194)唯显和合功德故说"唯显和合功德"。他者为与彼相反破坏语。
要害为坏处,然以彼同故此中骂处说"要害"。如于坏处以任何事触时心得过分苦,如是于彼十生等骂处以粗语触时。如是因说"如要害为要害,于彼等以粗语触时如触坏处心得过分苦,彼等为何?生等骂处"(长部复注)。

1.9) ‘‘yassa sarīrappadesassa satthādipaṭihanena bhusaṃ rujjanaṃ, so mammaṃ nāma. Idha pana yassa cittassa pharusavācāvasena domanassasaṅkhātaṃ bhusaṃ rujjanaṃ, taṃ mammaṃ viyāti mamma’’nti apare. Tāni mammāni chijjanti bhijjanti yenāti mammacchedako, sveva kāyavacīpayogo, tāni samuṭṭhāpetīti tathā. Ekantapharusacetanā pharusā vācā pharusaṃ vadanti etāyāti katvā. ‘‘Pharusacetanā’’ icceva avatvā ‘‘ekantapharusacetanā’’ti vacanaṃ duṭṭhacittatāya eva pharusacetanā adhippetā, na pana savanapharusatāmattenāti ñāpanatthaṃ. Tassāti ekantapharusacetanāya eva. Āvibhāvatthanti pharusavācābhāvassa pākaṭakaraṇatthaṃ. Tassāti vā ekantapharusacetanāya eva, pharusavācābhāvassāti attho. Tathevāti mātuvuttākāreneva, uṭṭhāsi anubandhitunti attho. Saccakiriyanti yaṃ ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti vacanaṃ mukhena kathesi, taṃ mātucitte natthi, tasmā ‘‘taṃ mā hotu, yaṃ pana uppalapattampi mayhaṃ upari na patatū’’ti kāraṇaṃ cittena cintesi, tadeva mātucitte atthi, tasmā ‘‘tameva hotū’’ti saccakaraṇaṃ, kattabbasaccaṃ vā. Tatthevāti uṭṭhānaṭṭhāneyeva. Baddhā viyāti yottādinā paribandhi viya. Evaṃ mammacchedakoti ettha savanapharusatāmattena mammacchedakatā veditabbā.

Payogoti vacīpayogo. Cittasaṇhatāyāti ekantapharusacetanāya abhāvamāha. Tatoyeva hi pharusavācā na hoti kammapathappattā, kammabhāvaṃ pana na sakkā vāretunti daṭṭhabbaṃ. ‘‘Mātāpitaro hī’’tiādināpi tadevatthaṃ samattheti. Evaṃ byatirekavasena cetanāpharusatāya pharusavācābhāvaṃ sādhetvā idāni tameva anvayavasena sādhetuṃ ‘‘yathā’’tiādi vuttaṃ. Apharusā vācā na hoti pharusā vācā hotiyevāti attho sāti pharusavācā. Yanti puggalaṃ.

Etthāpi kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā. Tathā kilesānaṃ mudutibbatābhedepi yojetabbaṃ. Keci pana ‘‘yaṃ uddissa pharusavācā payujjati, tassa sammukhāyeva sīsaṃ etī’’ti vadanti, eke pana ‘‘parammukhāpi pharusavācā hotiyevā’’ti. Tatthāyamadhippāyo yutto siyā, sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthavijānanaṃ, na tathā parammukhā. Yathā pana akkosite mate āḷahane katā khamanā upavādantarāyaṃ nivatteti, evaṃ parammukhā payuttāpi pharusavācā hotiyevāti sakkā ñātunti, tasmā ubhayatthāpi pharusavācā sambhavatīti daṭṭhabbaṃ. Tathā hi parassa tadatthavijānanamaññatra tayova tassā sambhārā aṭṭhakathāsu vuttāti. Kupitacittanti akkosanādhippāyeneva vuttaṃ, na pana maraṇādhippāyena. Maraṇādhippāyena hi sati cittakope atthasiddhiyā, tadabhāve ca yathārahaṃ pāṇātipātabyāpādāva honti.

Elaṃ vuccati doso ilati cittaṃ, puggalo vā kampati etenāti katvā. Etthāti –

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti. (saṃ. ni. 4.347; udā. 65; peṭako. 25); –

Imissā udānagāthāya. Sīlañhettha niddosatāya ‘‘nela’’nti vuttaṃ. Tenevāha citto gahapati āyasmatā kāmabhūtherena puṭṭho saṃyuttāgamavare saḷāyatanavagge ‘‘nelaṅga’’nti kho bhante sīlānametaṃ adhivacana’’nti (saṃ. ni. 

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(长部复注1.9)"对身体部位以刀等击中而生剧痛,彼名要害。然此中对心以粗语力生忧名剧痛,彼如要害故要害"他说。以彼切破要害故为断要害,彼即身语行,等起彼故如是。一向粗心为粗语因以此说粗故。不说"粗心"而说"一向粗心"为显唯以恶心为粗心意,非唯以闻粗性。彼者唯一向粗心。显义者为显粗语性明显。或彼者唯一向粗心,粗语性义。如是者如母说相,起追义。实语者以口说"瞋母牛追你"语母心无,故"彼不要,然莲叶亦勿落我上"因以心思,彼即母心有,故"彼即要"为作实,或应作实。即彼者即起处。如缚者如以绳等缠。如是断要害此中应知唯以闻粗性为断要害性。
行为语行。以心软性者说无一向粗心。因唯以彼故粗语非得业道,然不能遮业性应见。以"因父母"等亦证同义。如是以差别力成就以心粗性有粗语,今以随顺力成就说"如"等。非粗语不为粗语唯为粗语义彼为粗语。何者人。
此中亦未得业道性小罪过,他大罪过。如是亦应于烦恼软强别结合。然某等说"对谁用粗语,唯于彼面前到头",然一等"背后亦为粗语"。此中此意合理应是,因面前加行不敬等力强故心应强,及他知彼义,背后不如是。然如向骂已死者于墓作忍止诽谤障,如是背后用亦为粗语可知,故应见两处亦有粗语。如是他知彼义于他处唯三为彼资具注释中说。瞋心者唯以骂意说,非以死意。因有死意瞋心义成就,无彼如理唯杀生瞋恚。
过说病动心,或人以此动作。此中者于 -
"无过白背一轮车运行,见来无苦断流无缚"(相应部4.347;自说65;藏杂25) -
此自说偈。因戒以无过性此中说"无过"。故质多居士问具寿欲有友相应部胜处六入处品说"无过者尊者为戒此别名"(相应部)。

4.347) vācā nāma saddasabhāvā taṃtadatthanibandhanāti sādurasasadisattā madhurameva byañjanaṃ, attho ca tabbhāvatoti atthameva sandhāya byañjanamadhuratāya, atthamadhuratāyā’’ti ca vuttaṃ. Visesanaparanipātopi hi loke dissati ‘‘agyāhito’’tiādīsu. Apica avayavāpekkhane sati ‘‘madhuraṃ byañjanaṃ yassā’’tiādinā vattabbo. Sukhāti sukhakaraṇī, sukhahetūti vuttaṃ hoti. Kaṇṇasūlanti kaṇṇasaṅkuṃ. Kaṇṇasaddena cettha sotaviññāṇapaṭibaddhatadanuvattakā viññāṇavīthiyo gahitā. Vohārakathā hesā suttantadesanā, tassā vaṇṇanā ca, tathā ceva vuttaṃ ‘‘sakalasarīre kopaṃ, pema’’nti ca. Na hi hadayavatthunissito kopo, pemo ca sakalasarīre vattati. Esa nayo īdisesu. Sukhena cittaṃ pavisati yathāvuttakāraṇadvayenāti attho, aluttasamāso cesa yathā ‘‘amataṅgato’’ti. Pureti guṇapāripure, tenāha ‘‘guṇaparipuṇṇatāyā’’ti. Pure saṃvaḍḍhā porī, tādisā nārī viyāti vācāpi porīti atthamāha ‘‘pure’’tiādinā. Sukumārāti sutaruṇā. Upameyyapakkhe pana apharusatāya mudukabhāvo eva sukumāratā. Purassāti ettha pura-saddo tannivāsīvācako sahacaraṇavasena ‘‘gāmo āgato’’tiādīsu viya, tenevāha ‘‘nagaravāsīna’’nti. Esāti taṃsambandhīniddesā vācā. Evarūpī kathāti atthattayena pakāsitā kathā. Kantāti kāmitā tuṭṭhā yathā ‘‘pakkanto’’ti, māna-saddassa vā antabyappadeso, kāmiyamānāti attho. Yathā ‘‘anāpatti asamanubhāsantassā’’ti (pārā. 416, 430, 441) manaṃ appeti vaḍḍhetīti manāpā, tena vuttaṃ ‘‘cittavuḍḍhikarā’’ti. Tathākārinīti attho. Ato bahuno janassāti idha sambandhe sāmivacanaṃ, na tu purimasmiṃ viya kattari.

Kāmaṃ tehi vattumicchito attho sambhavati, so pana aphalattā bhāsitatthapariyāyena atthoyeva nāma na hotīti āha ‘‘anatthaviññāpikā’’ti. Apica payojanatthābhāvato anatthā, vācā, taṃ viññāpikātipi vaṭṭati. Akusalacetanā samphappalāpo samphaṃ palapanti etāyāti katvā. Āsevanaṃ bhāvanaṃ bahulīkaraṇaṃ. Yaṃ janaṃ gāhāpayituṃ pavattito, tena aggahite appasāvajjo, gahite mahāsāvajjo. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā yojetabbā. Bhāratanāmakānaṃ dvebhātukarājūnaṃ yuddhakathā, dasagiriyakkhena sītāya nāma deviyā āharaṇakathā, rāmaraññā paccāharaṇakathā , yathā taṃ adhunā bāhirakehi paricayitā sakkaṭabhāsāya gaṇṭhitā rāmapurāṇabhāratapurāṇādikathāti, evamādikā niratthakakathā samphappalāpoti vuttaṃ ‘‘bhārata…pe… purekkhāratā’’ti.

‘‘Kālavādī’’tiādi samphappalāpā paṭiviratassa paṭipattisandassanaṃ yathā ‘‘pāṇātipātā paṭivirato’’tiādi (dī. ni. 

我来为您直译这段巴利文：
(相应部4.347)语名为音性系此彼义故以甜味相似故唯甜文饰,及义成彼性故唯关义说文饰甜性及义甜性。因特性后置亦见于世间如"火生"等。又若观察支分应说"甜文饰者"等。乐者为作乐,说为乐因。耳刺为耳钉。此中以耳音取耳识相应及随转识路。因此为世间言说经教,及彼注释,如是说"全身瞋爱"。因非依心所依瞋爱于全身转。此为如是等方法。以如说二因乐入心义,此为未省略复合如"入不死"。前者于功德圆满,故说"以功德圆满性"。前生长为城,如彼女语亦为城故说"前"等义。柔软者善幼。然譬喻分以非粗性软性即柔软性。前者此中前音以彼住者说由俱起力如"村来"等,故说"城住者"。此者彼相属显示语。如是语者以三义显示语。可意者被爱喜如"去",或意音后词置,被爱义。如"无犯不共语"(波罗夷416,430,441)令意满增故意适,故说"作心增"。如是作者义。故多人者此中相属属格,非如前作者。
虽彼等欲说义可能,然彼因无果以语义异名即非义故说"显无义"。又因无目的义故无义语,显彼亦可。不善心绮语因以此说绮故。习为修多作。对何人转起令取,彼未取小罪过,已取大罪过。亦应以烦恼软强力结合小罪过大罪过。名婆罗多二兄弟王战斗语,十首夜叉携名悉多天女语,罗摩王取回语,如今外道以梵语结集罗摩往事婆罗多往事等语修习,如是等无义语为绮语故说"婆罗多...等...为先"。
"说时"等显绮语离者行如"离杀生"等(长部)。

1.8, 194) pāṇātipātappahānassa paṭipattidassanaṃ. ‘‘Pāṇātipātaṃ pahāya viharatī’’ti hi vutte kathaṃ pāṇātipātappahānaṃ hotīti apekkhāsambhavato ‘‘pāṇātipātā paṭivirato hotī’’ti vuttaṃ. Sā pana virati kathanti āha ‘‘nihitadaṇḍo nihita sattho’’ti. Tañca daṇḍasatthanidhānaṃ kathanti vuttaṃ ‘‘lajjī’’tiādi. Evaṃ uttaruttaraṃ purimassa purimassa upāyasandassanaṃ. Tathā adinnādānādīsupi yathāsambhavaṃ yojetabbaṃ. Tena vuttaṃ ‘‘kālavādītiādi samphappalāpā paṭiviratassa paṭipattisandassana’’nti. Atthasaṃhitāpi hi vācā ayuttakālapayogena atthāvahā na siyāti anatthaviññāpanabhāvaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā parivajjetabbāti dassetuṃ ‘‘kālavādī’’ti vuttaṃ. Kāle vadantenāpi ubhayattha asādhanato abhūtaṃ parivajjetabbanti āha ‘‘bhūtavādī’’ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādanakaṃ, tadeva vattabbanti vuttaṃ ‘‘atthavādī’’ti. Atthaṃ vadantenāpi na lokiyadhammanissitameva vattabbaṃ, atha kho lokuttaradhammanissitampīti āha ‘‘dhammavādī’’ti. Yathā ca attho lokuttaradhammanissito hoti, tathā dassanatthaṃ ‘‘vinayavādī’’ti vuttaṃ.

Pātimokkhasaṃvaro, satiñāṇakhantivīriyasaṃvaroti hi pañcannaṃ saṃvaravinayānaṃ tadaṅgappahānaṃ, vikkhambhanasamucchedapaṭippassaddhinissaraṇappahānanti pañcannaṃ pahānavinayānañca vasena vuccamāno attho nibbānādhigamahetubhāvato lokuttaradhammasannissito hoti. Evaṃ guṇavisesayutto ca attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, nāññathāti dassetuṃ ‘‘nidhānavatiṃ vācaṃ bhāsitā’’ti vuttaṃ. Idāni tameva desanākosallaṃ vibhāvetuṃ ‘‘kālenā’’tiādimāha. Ajjhāsayaṭṭhuppattīnaṃ, pucchāya ca vasena otiṇṇe desanāvisaye ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetudāharaṇasaṃsandanāni taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya gambhīrudānapahūtatthavitthārasaṅgāhikāya desanāya pare yathājjhāsayaṃ paramatthasiddhiyaṃ patiṭṭhāpento ‘‘desanākusalo’’ti vuccatīti evametthāpi atthayojanā veditabbā.

Vattabbayuttakālanti vattabbavacanassa anurūpakālaṃ, tattha vā payujjitabbakālaṃ. Sabhāvavaseneva bhūtatāti āha ‘‘sabhāvamevā’’ti. Atthaṃ vadatīti atthavādī. Atthavadanañca tannissitavācākathanamevāti adhippāyena vuttaṃ ‘‘diṭṭhadhammikasamparāyikatthasannissitameva katvā’’ti. Dhammavādī’’tiādīsupi eseva nayo.


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(长部注释1.8,194)显杀生断除行。因说"断杀生住"时如何断杀生期待生起故说"离杀生"。然彼离如何说"舍棒舍刀"。彼舍棒刀如何说"惭"等。如是上上为前前方便显示。如是于不与取等亦应如生结合。故说"说时等为绮语离者行显示"。因有义语以非时用不生义故随顺显无义,故断绮语者应离非时说为显说"说时"。亦以时说由两处不成应离非实故说"说实"。说实亦应说此世他世利成就故说"说义"。说义亦不应说唯依世间法,然亦依出世间法故说"说法"。如义依出世间法,如是为显说"说律"。
因护解脱,念智忍勤护为五护律断支,镇伏断遍断寂灭出离断为五断律力说义因为证涅槃因故依出世间法。如是具德别义说时若有说善则庄严,有作用,非余故为显说"说藏语"。今为显彼说善说"时"等。以意乐起,问力于入说境观察一向等答分别置因譬喻会合彼彼时适应显深句义广包摄说于他如意趣立第一义成就说"说善"如是此中亦应知义结合。
应说时为应说语合时,或于彼应用时。唯以自性实性故说"唯自性"。说义为说义者。说义亦唯说依彼语以意趣说"唯依现法后法义"。于"说法"等亦此方法。


Nidheti sannidhānaṃ karoti etthāti nidhānaṃ. Ṭhapanokāso. ‘‘Ṭhānavatī’’ti vutte tasmiṃ ṭhāne ṭhapetuṃ yuttātipi attho sambhavatīti āha ‘‘hadaye’’tiādi. Nidhānavatīpi vācā kālayuttāva atthāvahā, tasmā ‘‘kālenā’’ti idaṃ ‘‘nidhānavatiṃ’’ vācaṃ bhāsitā’’ti etassāpekkhavacananti dasseti ‘‘evarūpi’’ntiādinā. Icchitatthanibbattanatthaṃ apadisitabbo, apadisīyati vā icchitattho anenāti apadeso, upamā, hetudāharaṇādikāraṇaṃ vā, tena saha vattatīti sāpadesā, vācā, tenāha ‘‘saupamaṃ sakāraṇanti attho’’ti. Paricchedaṃ dassetvāti yāvatā pariyosānaṃ sambhavati, tāvatā mariyādaṃ dassetvā, tena vuttaṃ ‘‘yathā…pe… bhāsatī’’ti. Sikhamappattā hi kathā atthāvahā nāma na hoti. Atthasaṃhitanti ettha attha-saddo bhāsitatthapariyāyoti vuttaṃ ‘‘anekehipī’’tiādi. Bhāsitattho ca nāma saddānusārena adhigato sabbopi pakatyatthapaccayatthabhāvatthādiko, tatoyeva bhagavato vacanaṃ ekagāthāpadampi saṅkhepavitthārādiekattādinandiyāvattādinayehi anekehipi niddhāraṇakkhamatāya pariyādātumasakkuṇeyyaṃ atthamāvahatīti. Evaṃ atthasāmaññato saṃvaṇṇetvā icchitatthavisesatopi saṃvaṇṇetuṃ ‘‘yaṃ vā’’tiādimāha. Atthavādinā vattumicchitatthoyeva hi idha gahito. Nanu sabbesampi vacanaṃ attanā icchitatthasahitaṃyeva, kimettha vattabbaṃ atthīti antolīnacodanaṃ parisodheti ‘‘na añña’’ntiādinā. Aññamatthaṃ paṭhamaṃ nikkhipitvā ananusandhivasena pacchā aññamatthaṃ na bhāsati. Yathānikkhittānusandhivaseneva pariyosāpetvā kathetīti adhippāyo.



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藏于此故为藏。置处。说"有处"时于彼处应置义亦可能故说"于心"等。有藏语亦合时生义,故"时"此为"说有藏语"此待语显示以"如是"等。为生所欲义应示,或以此示所欲义故示例,譬喻,或因譬喻等因,与彼转故有示例,语,故说"有譬喻有因义"。显限量者显可能究竟限际,故说"如...等...说"。因至顶语不名生义。有义者此中义音为语义异名故说"以多"等。语义名为随音得一切自性义缘义性义等,因唯以此世尊语一偈句亦以略广等一等难提雅伐多等方法以多抉择性不可穷义生故。如是由义普性注已为显欲义别亦注说"或何"等。因说义者此中取唯欲说义。岂非一切语唯与自欲义,此中有何可说耶除内藏难以"非他"等。先置他义以非随顺力后不说他义。以如置随顺力令究竟说义趣。

10. Evaṃ paṭipāṭiyā sattamūlasikkhāpadāni vibhajitvā satipi abhijjhādippahānassa saṃvarasīlasaṅgahe upariguṇasaṅgahato, lokiyaputhujjanāvisayato ca uttaridesanāya saṅgahituṃ taṃ pariharitvā pacurajanapākaṭaṃ ācārasīlameva vibhajanto bhagavā ‘‘bījagāmabhūtagāmasamārambhā’’tiādimāhāti pāḷiyaṃ sambandho vattabbo. Tattha vijāyanti viruhanti etehīti bījāni. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthānaṃ sāraphalādīnametaṃ adhivacanaṃ. Bhavanti, ahuvunti cāti bhūtā, jāyanti vaḍḍhanti jātā, vaḍḍhitā cāti attho. Vaḍḍhamānakānaṃ vaḍḍhitvā, ṭhitānañca rukkhagacchādīnaṃ yathākkamamadhivacanaṃ. Viruḷhamūlā hi nīlabhāvaṃ āpajjantā taruṇarukkhagacchā jāyanti vaḍḍhantīti vuccanti. Vaḍḍhitvā ṭhitā mahantā rukkhagacchā jātā vaḍḍhitāti. Gāmoti samūho, so ca suddhaṭṭhakadhammarāsi, bījānaṃ, bhūtānañca tathāladdhasamaññānaṃ aṭṭhadhammānaṃ gāmo, teyeva vā gāmoti tathā. Avayavavinimuttassa hi samudāyassa abhāvato duvidhenāpi atthena teyeva tiṇarukkhalatādayo gayhanti.

Apica bhūmiyaṃ patiṭṭhahitvā haritabhāvamāpannā rukkhagacchādayo devatā pariggayhanti, tasmā bhūtānaṃ nivāsanaṭṭhānatāya gāmoti bhūtagāmotipi vadanti, te sarūpato dassetuṃ ‘‘mūlabīja’’ntiādimāha. Mūlameva bījaṃ mūlabījaṃ. Sesesupi ayaṃ nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā ‘‘bījabīja’’nti vuttaṃ yathā ‘‘rūpaṃrūpaṃ, dukkhadukkha’’nti ca. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādayo veditabbā. Samārambho idha vikopanaṃ, tañca chedanādiyevāti vuttaṃ ‘‘chedanabhedanapacanādibhāvenā’’ti. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandanābhāvato, chinne viruhanato, visadisajātikabhāvato, catuyoniapariyāpannato ca veditabbā. Vuḍḍhi pana pavāḷasilālavaṇādīnampi vijjatīti na tesaṃ jīvatābhāve kāraṇaṃ. Visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā kaṭukambilāsādinā dohaḷādayo. Tattha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato, tannissitasattānukampanato ca. Tenevāha āḷavakānaṃ rukkhacchedanādivatthūsu ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi (pārā. 89).

Ekaṃ bhattaṃ ekabhattaṃ, tamassa atthi ekasmiṃ divase ekavārameva bhuñjanatoti ekabhattiko. Tayidaṃ ekabhattaṃ kadā bhuñjitabbanti sandhāya vuttaṃ ‘‘pātarāsabhatta’’ntiādi, dvīsu bhattesu pātarāsabhattaṃ sandhāyāhāti adhippāyo. Pāto asitabbanti pātarāsaṃ. Sāyaṃ asitabbanti sāyamāsaṃ, tadeva bhattaṃ tathā. Eka-saddo cettha majjhanhikakālaparicchedabhāvena payutto, na tadantogadhavārabhāvenāti dasseti ‘‘tasmā’’tiādinā.


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10.如是依次分别七根本学处已,虽有贪等断摄护戒,因上功德摄及非世间凡夫境故摄上教,避彼分别众人显明行戒世尊说"害草木众生"等于经应说相连。此中生长于彼故为种。因余缘和合生相似果为别因性能生精子等此别名。有,有故为有,生长已生,长义。生长者已长,住者为树丛等依次别名。因生根转青性生长幼树丛说生长。已长住大树丛已生已长。众为聚集,彼纯八法聚,种及有如是得名八法众,或彼等为众故如是。因无离支分集故以二义取彼等草树蔓等。
又立地转绿性树丛等天所摄,故为有众居处性故说有众,为显彼自性说"根种"等。唯根为种为根种。余亦此理。节种为节种。因余缘和合生相似果为别因性能生精子于成就彼义于根等某处转故为止根等以一种音别说"种种"如"色色苦苦"。青草树等者为湿草及湿树等。以等音应知草药丛蔓等。害此中为坏,彼唯断等故说"以断破煮等"。岂非树等因无心故非命,无心性应知因无动,断生,异类性,非摄四生。然增长亦有如洞石盐等故非彼等无命因。取境亦彼等唯假立如阿说尼等梦,如是辣醋等怀。此中何故欲离害草木众生?因沙门相应,及悲愍依彼众生。故于阿罗毗人断树等事说"因愚人人于树有命想"等(波罗夷89)。
一食为一食,彼有此于一日唯一次食故一食者。彼一食何时应食为含说"早餐食"等,于二食含早餐食义趣。早应食故早餐。晚应食故晚食,彼即食如是。一音此中用为午时限,非摄彼内次故显以"故"等。


Rattiyā bhojanaṃ uttarapadalopato rattisaddena vuttaṃ, taddhitavasena vā tathāyevādhippāyasambhavato, tenāha ‘‘rattiyā’’tiādi. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Tattha dutiyapadena rattibhojanassa paṭikkhittattā aparanhova idha vikāloti pārisesanayena tatiyapadassa atthaṃ dīpetuṃ ‘‘atikkante majjhanhike’’tiādi vuttaṃ. Bhāvasādhano cettha bhojana-saddo ajjhoharaṇatthavācakoti dīpeti ‘‘yāva sūriyatthaṅgamanā bhojana’’nti iminā. Kassa pana tadajjhoharaṇanti? Yāmakālikādīnamanuññātattā, vikālabhojanasaddassa ca yāvakālikajjhoharaṇeyeva niruḷhattā ‘‘yāvakālikassā’’ti viññāyati. Ayaṃ panettha aṭṭhakathāvaseso ācariyānaṃ nayo – bhuñjitabbaṭṭhena bhojanaṃ, yāgubhattādi sabbaṃ yāvakālikavatthu . Yathā ca ‘‘rattūparato’’ti ettha rattibhojanaṃ rattisaddena vuccati, evamettha bhojanajjhoharaṇaṃ bhojanasaddena. Vikāle bhojanaṃ vikālabhojanaṃ, tato vikālabhojanā. Vikāle yāvakālikavatthussa ajjhoharaṇāti atthoti. Īdisā guṇavibhūti na buddhakāleyevāti āha ‘‘anomānadītīre’’tiādi. Ayaṃ pana pāḷiyaṃ anusandhikkamo – ekasmiṃ divase ekavārameva bhuñjanato ‘‘ekabhattiko’’ti vutte rattibhojanopi siyāti tannivāraṇatthaṃ ‘‘rattūparato’’ti vuttaṃ. Evaṃ sati sāyanhabhojīpi ekabhattiko siyāti tadāsaṅkānivattanatthaṃ ‘‘virato vikālabhojanā’’ti vuttanti.

Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādi (dī. ni. 

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夜食以后词省略由夜音说,或由从属力如是义可能故说"夜"等。从明相升起至午时此为佛等圣者常习食时名,彼他为非时。此中以第二句遮止夜食故下午此中非时以余法说第三句义说"过午时"等。此中食音为能成就含吞义显以"至日落食"此。然彼含吞何?因许时分食等及非时食音唯定于时分吞故知"时分"。然此中注释余阿阇黎法 - 以应食义为食,粥饭等一切时分物。如"离夜"此中以夜音说夜食,如是此中以食音说食吞。非时食为非时食,从彼非时食。非时时分物吞义。如是功德威光非唯佛时故说"于阿诺玛河岸"等。然此经中随顺次第 - 于一日唯一次食故说"一食者"时夜食亦应故为遮彼说"离夜"。如是时晚食者亦为一食者故为止彼疑虑故说"离非时食"。
略说"一切恶不作"等(长部)。;

2.90; dha. pa. 183; netti. 30, 50, 116, 124) nayappavattaṃ bhagavato sāsanaṃ sachandarāgappavattito naccādīnaṃ dassanaṃ nānulometīti āha ‘‘sāsanassa ananulomattā’’ti. Visucati sāsanaṃ vijjhati ananulomikabhāvenāti visūkaṃ, paṭiviruddhanti vuttaṃ hoti. Tatra upamaṃ dasseti ‘‘paṭāṇībhūta’’nti iminā, paṭāṇīsaṅkhātaṃ kīlaṃ viya bhūtanti attho. ‘‘Visūka’’nti etassa paṭāṇībhūtanti atthamāhātipi vadanti. Attanā payojiyamānaṃ, parehi payojāpiyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva naccasaddena sāmaññaniddesanayena gahitaṃ, ekasesanayena vā. Tathā gītavāditasaddehi gāyanagāyāpanavādanavādāpanānīti āha ‘‘naccananaccāpanādivasenā’’ti. Suddhahetutājotanavasena hi dvādhippāyikā ete saddā. Naccañca gītañca vāditañca visūkadassanañca naccagītavāditavisūkadassanaṃ, samāhāravasenettha ekattaṃ. Aṭṭhakathāyaṃ pana yathāpāṭhaṃ vākyāvatthikantavacanena saha samuccayasamāsadassanatthaṃ ‘‘naccā cā’’tiādi vuttaṃ. Evaṃ sabbattha īdisesu. (Dassanavisaye mayūranaccādipaṭikkhipanena naccāpanavisayepi paṭikkhipanaṃ daṭṭhabbaṃ) ‘‘naccādīni hī’’tiādinā yathāvuttatthasamatthanaṃ. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena, yathāsakaṃ vā visayassa ālocanasabhāvatāya pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato ‘‘dassanā’’ icceva vuttaṃ. Tenevāha ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭijānāti aññatra atinipātamattā’’ti.

‘‘Visūkabhūtā dassanā cā’’ti etena avisūkabhūtassa pana gītassa savanaṃ kadāci vaṭṭatīti dasseti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya ‘‘dhammūpasaṃhitampi cettha gītaṃ na vaṭṭati, gītūpasaṃhito pana dhammo vaṭṭatī’’ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) katthaci pana na-kāravipariyāyena pāṭho dissati. Ubhayatthāpi ca gīto ce dhammānulomatthapaṭisaṃyuttopi na vaṭṭati, dhammo ce gītasaddapaṭisaṃyuttopi vaṭṭatīti adhippāyo veditabbo. ‘‘Na bhikkhave, gītassarena dhammo gāyitabbo, yo gāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 149) hi desanāya eva paṭikkhepo, na savanāya. Imassa ca sikkhāpadassa visuṃ paññāpanato viññāyati ‘‘gītassarena desitopi dhammo na gīto’’ti. Yañca sakkapañhasuttavaṇṇanāyaṃ sevitabbāsevitabbasaddaṃ niddharantena ‘‘yaṃ pana atthanissitaṃ dhammanissitaṃ kumbhadāsigītampi suṇantassa pasādo vā uppajjati, nibbidā vā saṇṭhāti, evarūpo saddo sevitabbo’’ti (dī. ni. aṭṭha. 2.365) vuttaṃ, taṃ asamādānasikkhāpadassa sevitabbatāmattapariyāyena vuttaṃ. Samādānasikkhāpadassa hi evarūpaṃ suṇantassa sikkhāpadasaṃvaraṃ bhijjati gītasaddabhāvatoti veditabbaṃ. Tathā hi vinayaṭṭhakathāsu vuttaṃ ‘‘gītanti naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷanagītaṃ vā, asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, antamaso dantagītampi, yaṃ ‘‘gāyissāmā’’ti pubbabhāge okūjitaṃ karonti, sabbametaṃ gītaṃ nāmā’’ti (pāci. aṭṭha. 835; vi. saṅga. aṭṭha. 

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(长部2.90;法句经183;导论30,50,116,124)法理转起世尊教法因欲贪转起不随顺看舞等故说"因非随顺教法"。穿教法以非随顺性故为看,说为相违。于此显譬喻以"如钉"此,如名钉已成义。说"看"此义为如钉亦说。自作及令他作舞以舞性共于经以一舞音以共说法或一省。如是歌奏音歌令歌奏令奏故说"以舞令舞等"。因唯显纯因性故此等音有二意。舞及歌及奏及看为舞歌奏看,此中一性以聚集力。然注释如经文以语分别导音与集合复合为显故说"及舞"等。如是一切如是处。(于见境以禁孔雀舞等于令舞境亦应见禁)以"因舞等"等证如说义。此中以见亦摄闻以异形一省法,或以自境为观察性五识于闻作亦有见摄故唯说"见"。故说"五识不知任何法除极堕性"。
以"为看及"此显然非看歌闻有时可故。如是说胜义光小诵注释"此中依法歌亦不可,然依歌法可"(小诵注最后五学处释)然某处见以非字异转读。两处亦若歌虽系随法义不可,若法虽系歌音可应知意趣。因"诸比丘不应以歌声唱法,若唱犯恶作"(小品149)唯遮教非闻。由别制此学处知"虽以歌声教法非歌"。于帝释问经注释舍离非舍离音显"然依义依法罐婢歌亦闻者生信,或立厌离,如是音应舍"(长部注2.365)说,彼说唯以未受学处应舍力。因受学处如是闻者破学处护以歌音性应知。如是律注说"歌为舞者等歌,或圣者般涅槃时系宝三德善玩歌,或非护比丘诵法歌,乃至牙歌,于前分作将唱性,一切此名歌"(波逸提注835;毗奈耶僧伽注

34.25).

Kiñcāpi mālā-saddo loke baddhapupphavācako, sāsane pana ruḷhiyā abaddhapupphesupi vaṭṭati, tasmā yaṃ kiñci pupphaṃ baddhamabaddhaṃ vā, taṃ sabbaṃ ‘‘mālā’’ tveva daṭṭhabbanti āha ‘‘yaṃ kiñci puppha’’nti. ‘‘Yaṃ kiñci gandha’’nti cettha vāsacuṇṇadhūpādikaṃ vilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vuttatthaṃ viya hi vuccamānatthamantarenāpi saddo atthavisesavācako. Chavirāgakaraṇanti vilepanena chaviyā rañjanatthaṃ pisitvā paṭiyattaṃ yaṃ kiñci gandhacuṇṇaṃ. Piḷandhanaṃ dhāraṇaṃ. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Gandhavasena, chavirāgavasena ca sādiyanaṃ vibhūsanaṃ. Tadevatthaṃ puggalādhiṭṭhānena dīpeti ‘‘tattha piḷandhanto’’tiādinā. Tathā ceva majjhimaṭṭhakathāyampi (ma. ni. aṭṭha. 3.147) vuttaṃ, paramatthajotikāyaṃ pana khuddakapāṭhaṭṭhakathāyaṃ ‘‘mālādīsu dhāraṇādīni yathāsaṅkhyaṃ yojetabbānī’’ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) ettakameva vuttaṃ. Tatthāpi yojentena yathāvuttanayeneva yojetabbāni. Kiṃ panetaṃ kāraṇanti āha ‘‘yāyā’’tiādi. Yāya dussīlyacetanāya karoti, sā idha kāraṇaṃ. ‘‘Tato paṭivirato’’ti hi ubhayattha sambandhitabbaṃ, eteneva ‘‘mālā…pe… vibhūsanānaṃ ṭhānaṃ, mālā…pe… vibhūsanāneva vā ṭhāna’’nti samāsampi dasseti. Tadākārappavatto cetanādidhammoyeva hi dhāraṇādikiriyā. Tattha ca cetanāsampayuttadhammānaṃ kāraṇaṃ sahajātādopakārakato, padhānato ca. ‘‘Cetayitvā kammaṃ karoti kāyena vācāya manasā’’ti (a. ni. 6.63) hi vuttaṃ. Dhāraṇādibhūtā eva ca cetanā ṭhānanti. Ṭhāna-saddo paccekaṃ yojetabbo dvandapadato suyyamānattā.

Uccāti uccasaddena akārantena samānatthaṃ ākārantaṃ ekaṃ saddantaraṃ accuggatavācakanti āha ‘‘pamāṇātikkanta’’nti. Seti etthāti sayanaṃ, mañcādi. Samaṇasārupparahitattā, gahaṭṭhehi ca seṭṭhasammatattā akappiyapaccattharaṇaṃ ‘‘mahāsayana’’nti idhādhippetanti dassetuṃ ‘‘akappiyattharaṇa’’nti vuttaṃ. Nisīdanaṃ panettha sayaneneva saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyāpi paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’ icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti veditabbaṃ. Atha vā ‘‘uccāsayanamahāsayanā’’ti esa niddeso ekasesanayena yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) etasmimpi vikappe āsanapubbakattā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti veditabbaṃ. Kiriyāvācakaāsanasayanasaddalopato uttarapadalopaniddesotipi vinayaṭīkāyaṃ (vi. vi. ṭī. 

我来为您直译这段巴利文：
34.25)。
虽然鬘音于世间说系花,然于教法以通用于不系花亦可,故任何花系或不系,彼一切应见为"鬘"故说"任何花"。"任何香"此中除涂香外任何香生如香粉薰等。如说义无间说音说特殊义。作肤色为以涂香于肤染义研作任何香粉。装饰为持。满不足处为庄严。以香力,以肤色力受用为严饰。彼义以人立显以"此中装饰"等。如是于中部注亦(中部注3.147)说,然胜义光小诵注"于鬘等应如次第结合持等"(小诵注最后五学处释)唯说此量。于彼亦结合者应如说法结合。然此何为因说"以何"等。以何恶戒思作,彼此中为因。因"从彼离"此两处应结合,以此亦显"鬘乃至严饰处,或鬘乃至严饰处"复合。因如彼相转起思等法唯为持等作。此中因俱生等助及主故为思相应法因。因说"思已作业以身语意"(增支部6.63)。唯持等性思为处。处音应各别结合因闻从复合句。
高以高音阿音终与同义阿音终一异音说超高故说"过量"。卧于此为卧具,床等。因无沙门适宜性,及以居士认为最上故不净敷具此中意为"大卧"显故说"不净敷具"。此中座应见唯以卧摄。因依处遮故依处作亦遮故唯说"高卧大卧"。然义应知显离彼受用坐卧。或"高卧大卧"此说以一省法如"名色缘六处"(中部3.126;相应部2.1;自说1)此简择亦应知以座前故卧作以卧摄座。以作说座卧音省后句省说亦于律复注(律复注

2.106) vuttaṃ.

Jātameva rūpamassa na vippakāranti jātarūpaṃ, satthuvaṇṇaṃ. Rañjīyati setavaṇṇatāya, rañjanti vā ettha sattāti rajataṃ yathā ‘‘nesaṃ padakkanta’’nti. ‘‘Cattāro vīhayo guñjā, dve guñjā māsako bhave’’ti vuttalakkhaṇena vīsatimāsako nīlakahāpaṇo vā dudradāmakādiko vā taṃtaṃdesavohārānurūpaṃ kato kahāpaṇo. Lohādīhi kato lohamāsakādiko. Ye vohāraṃ gacchantīti pariyādānavacanaṃ. Vohāranti ca kayavikkayavasena sabbohāraṃ. Aññehi gāhāpane, upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha ‘‘na uggaṇhāpeti na upanikkhittaṃ sādiyatī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasā. Tattha kāyena paṭiggahaṇaṃ uggahaṇaṃ. Vācāya paṭiggahaṇaṃ uggahāpanaṃ. Manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampetaṃ paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā paṭiggahaṇāti vuttanti āha ‘‘neva naṃ uggaṇhātī’’tiādi. Esa nayo āmakadhaññapaṭiggahaṇātiādīsupi.

Nīvārādiupadhaññassa sāliyādimūladhaññantogadhattā ‘‘sattavidhassāpī’’ti vuttaṃ. Saṭṭhidinaparipāko sukadhaññaviseso sāli nāma salīyate sīlāghateti katvā. Dabbaguṇapakāse pana –

‘‘Atha dhaññaṃ tidhā sāli-saṭṭhikavīhibhedato;

Sālayo hemantā tatra, saṭṭhikā gimhajā api;

Vīhayo tvāsaḷhākhyātā, vassakālasamubbha vā’’ti. –

Vuttaṃ. Vahati, brūheti vā sattānaṃ jīvitanti vīhi, sassaṃ. Yuvitabbo missitabboti yavo. So hi atilūkhatāya aññena missetvā paribhuñjīyati. Gudhati parivedhati palibuddhatīti godhūmo, yaṃ ‘‘milakkhabhojana’’ntipi vadanti. Sobhanattā kamanīyabhāvaṃ gacchatīti kaṅgu, atisukhumadhaññaviseso. Varīyati atilūkhatāya nivārīyati, khuddāpaṭivinayanato vā bhajīyatīti varako. Koraṃ rudhiraṃ dūsatīti kudrūsako, vaṇṇasaṅkamanena yo ‘‘govaḍḍhano’’tipi vuccati. Tāni sattapi sappabhedā nidhāne posane sādhuttena ‘‘dhaññānī’’ti vuccanti. ‘‘Na kevalañcā’’tiādinā sampaṭicchanaṃ, parāmasanañca idha paṭiggahaṇasaddena vuttanti dasseti. Evamīdisesu. ‘‘Anujānāmi bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasa’’nti (mahāva. 262) vuttattā idaṃ pañcavidhampi bhesajjaṃ odissa anuññātaṃ nāma. Tassa pana ‘‘kāle paṭiggahita’’nti vuttattā paṭiggahaṇaṃ vaṭṭatīti āha ‘‘aññatra odissa anuññātā’’ti. Maṃsa-saddena macchānampi maṃsaṃ gahitaṃ evāti dassetuṃ ‘‘āmakamaṃsamacchāna’’nti vuttaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ anuññātaṃ adiṭṭhaṃ, asutaṃ, aparisaṅkitanti vā payogassa dassanato virūpekasesanayo dassito anenāti veditabbaṃ.

Kāmaṃ lokiyā –

‘‘Aṭṭhavassā bhave gorī, dasavassā tu kaññakā;

Sampatte dvādasavasse, kumārītibhidhīyate’’ti. –

Vadanti . Idha pana purisantaragatāgatavasena itthikumārikābhedoti āha ‘‘itthīti purisantaragatā’’tiādi. Dāsidāsavasenevāti dāsidāsavohāravaseneva. Evaṃ vutteti tādisena kappiyavacanena vutte. Vinayaṭṭhakathāsu āgatavinicchayaṃ sandhāya ‘‘vinayavasenā’’ti vuttaṃ. So kuṭikārasikkhāpadavaṇṇanādīsu (pārā. aṭṭha. 364) gahetabbo.


我来为您直译这段巴利文：
2.106)说。
唯生色彼无变异故生色,师色。以白色染,或众生染于此故银如"彼等足迹"。"四米为铢,二铢为摩沙"如是说相二十摩沙青迦利沙般或二德拉马等随彼彼地习用作迦利沙般。以铜等作铜摩沙等。凡入习用为遍说语。习用为以买卖力一切习用。于令他取,受寄受用得取义故说"不令取不受寄受用"。或三种取以身语意。此中以身取为取。以语取为令取。以意取为受用。三种取以共说,或以一省法取说取故说"不取彼"等。此方法于生谷取等亦。
因尼瓦罗等次谷摄入沙离等根谷故说"七种亦"。六十日熟好谷种名沙离以分别赞叹作。然于资具德显 -
"然谷三由沙离-六十稻异故;
沙离冬生彼中,六十夏生亦;
稻然名阿沙荼,或雨时生"。
载运,或长众生命故稻,谷。应合混故麦。彼实因极薄与他混食用。障碍系缚故瞿昙,说"边地食"亦。因善性趣可爱故康谷,极细谷种。因极薄遮止,或因除小饥受用故瓦罗谷。污血故古如萨谷,因色移说"牛长"亦。彼七亦有种以储养善性说"谷"。以"非唯"等显此中以取音说许及触。如是于如是等。"诸比丘我许脂药牛脂鱼脂苏修迦脂猪脂驴脂"(大品262)故说此五种药名指定许。然彼因说"时分受"故取可故说"除指定许"。以肉音取鱼肉亦为显说"生肉鱼",或由见三净鱼肉许不见不闻不疑用故应知以此显异形一省法。
虽然世间 -
"八岁为童女,十岁为少女;
至十二岁时,说为姑娘"。
然此中以入男间力女童女别故说"女为入男间"等。唯以婢仆力为唯以婢仆习用。如是说为以如是净语说。摄律注来抉择故说"以律"。彼应取于作小屋学处释等(波罗夷注364)。


Bījaṃ khipanti ettha, khittaṃ vā bījaṃ tāyatīti khettaṃ, kedāroti āha ‘‘yasmiṃ pubbaṇṇaṃ ruhatī’’ti. Aparaṇṇassa pubbe pavattamannaṃ pubbaṇṇaṃ na-kārassa ṇa-kāraṃ katvā, sāliādi . Vasanti patiṭṭhahanti aparaṇṇāni etthāti vatthūti atthaṃ dasseti ‘‘vatthu nāmā’’tiādinā. Pubbaṇṇassa aparaṃ pavattamannaṃ aparaṇṇaṃ vuttanayena. Evaṃ aṭṭhakathānayānurūpaṃ atthaṃ dassetvā idāni ‘‘khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī’’ti (pārā. 104) vuttavinayapāḷinayānurūpampi atthaṃ dassento ‘‘yattha vā’’tiādimāha. Tadatthāyāti khettatthāya. Akatabhūmibhāgoti aparisaṅkhato taduddesiko bhūmibhāgo. ‘‘Khettavatthu sīsenā’’tiādinā nidassanamattametanti dasseti. Ādi-saddena pokkharaṇīkūpādayo saṅgahitā.

Dūtassa idaṃ, dūtena vā kātumarahatīti dūteyyaṃ. Paṇṇanti lekhasāsanaṃ. Sāsananti mukhasāsanaṃ. Gharā gharanti aññasmā gharā aññaṃ gharaṃ. Khuddakagamananti dūteyyagamanato appataragamanaṃ, anaddhānagamanaṃ rassagamananti attho. Tadubhayesaṃ anuyuñjanaṃ anuyogoti āha ‘‘tadubhayakaraṇa’’nti. Tasmāti tadubhayakaraṇasseva anuyogabhāvato.

Kayanaṃ kayo, paramparā gahetvā attano dhanassa dānaṃ. Kī-saddañhi dabbavinimaye paṭhanti vikkayanaṃ vikkayo, paṭhamameva attano dhanassa paresaṃ dānanti vadanti. Sāratthadīpaniyādīsu pana ‘‘kaya’’nti parabhaṇḍassa gahaṇaṃ. Vikkayanti attano bhaṇḍassa dāna’’nti (sārattha. ṭī. 2.594) vuttaṃ. Tadeva ‘‘kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontenā’’ti (pārā. aṭṭha. 515) vinayaṭṭhakathāvacanena sameti. Vañcanaṃ māyākaraṇaṃ, paṭibhānakaraṇavasena upāyakusalatāya parasantakaggahaṇanti vuttaṃ hoti. Tulā nāma yāya tulīyati pamīyati, tāya kūṭaṃ ‘‘tulākūṭa’’nti vuccati. Taṃ pana karonto tulāya rūpaaṅgagahaṇākārapaṭicchannasaṇṭhānavasena karotīti catubbidhatā vuttā. Attanā gahetabbaṃ bhaṇḍaṃ pacchābhāge, paresaṃ dātabbaṃ pubbabhāge katvā minentīti āha ‘‘gaṇhanto pacchābhāge’’tiādi. Akkamati nippīḷati, pubbabhāge akkamatīti sambandho. Mūle rajjunti tulāya mūle yojitaṃ rajjuṃ. Tathā agge. Tanti ayacuṇṇaṃ.

Kanati dibbatīti kaṃso, suvaṇṇarajatādimayā bhojanapānapattā. Idha pana sovaṇṇamaye pānapatteti āha ‘‘suvaṇṇapātī’’ti. Tāya vañcananti nikativasena vañcanaṃ. ‘‘Patirūpakaṃ dassetvā parasantakagahaṇañhi nikati, paṭibhānakaraṇavasena pana upāyakusalatāya vañcana’’nti nikativañcanaṃ bhedato kaṇhajātakaṭṭhakathādīsu (jā. aṭṭha. 4.10.19; dī. ni. aṭṭha. 1.10; ma. ni. aṭṭha. 2.149; saṃ. ni. aṭṭha. 3.5.1165; a. ni. aṭṭha. 2.

我来为您直译这段巴利文：
投种于此,或护投种故为田,为水田故说"于此前谷生"。前谷为前转食以那音作纳音,如稻等。住立后谷于此故地显义以"名地"等。前谷后转食为后谷如说法。如是显注释法顺义然今"田名于此生前谷或后谷"(波罗夷104)显说律经法顺义亦说"于此或"等。为彼为田。未作地分为未计量为彼所指地分。以"以田地首"等显唯示例。以等音摄莲池井等。
使者此,或以使者应作故使者事。书为书教。教为口教。从家至家为从他家至他家。小行为较使者行小行,非远行短行义。彼二从事为从事故说"作彼二"。故因唯作彼二为从事性。
买为买,次第取给自财。因读买音于物交换卖为卖,说先给自财与他。然功德光等"买为取他物。卖为给自物"(功德光复注2.594)说。彼唯"买他物以手取,卖自物令入他手"(波罗夷注515)以律注语合。欺为作幻,以机智力取他物说。秤名以彼秤量,以彼伪说"秤伪"。然作彼以秤色支取相隐形力说四种。自应取物于后分,应与他物于前分量故说"取于后分"等。压榨,于前分压连。根绳为系秤根绳。如是顶。彼为铁粉。
出生游戏故钵,金银等作食饮钵。然此中于金作饮钵故说"金钵"。以彼欺为以欺力欺。"以示相似取他物为欺,然以机智力欺"故欺欺差别于黑生本生注等(本生注4.10.19;长部注1.10;中部注2.149;相应部注3.5.1165;增支部注2.)。

4.198 atthato samānaṃ) vuttaṃ , idha pana tadubhayampi ‘‘vañcana’’micceva. ‘‘Katha’’ntiādinā hi patirūpakaṃ dassetvā parasantakagahaṇameva vibhāveti. Samagghataranti tāsaṃ pātīnaṃ aññamaññaṃ samakaṃ agghavisesaṃ. Pāsāṇeti bhūtābhūtabhāvasañjānanake pāsāṇe. Ghaṃsaneneva suvaṇṇabhāvasaññāpanaṃ siddhanti ‘‘ghaṃsitvā’’tveva vuttaṃ.

Hadayanti nāḷiādiminanabhājanānaṃ abbhantaraṃ, tasmiṃ bhedo chiddakaraṇaṃ hadayabhedo. Tilādīnaṃ nāḷiādīhi minanakāle ussāpitā sikhāyeva sikhā, tassā bhedo hāpanaṃ sikhābhedo.

Rajjuyā bhedo visamakaraṇaṃ rajjubhedo. Tānīti sappitelādīni. Antobhājaneti paṭhamaṃ nikkhittabhājane. Ussāpetvāti uggamāpetvā, uddhaṃ rāsiṃ katvāti vuttaṃ hoti. Chindantoti apanento.

Kattabbakammato uddhaṃ koṭanaṃ paṭihananaṃ ukkoṭanaṃ. Abhūtakārīnaṃ lañjaggahaṇaṃ, na pana puna kammāya ukkoṭanamattanti āha ‘‘assāmike…pe… ggahaṇa’’nti. Upāyehīti kāraṇapatirūpakehi. Tatrāti tasmiṃ vañcane. ‘‘Vatthu’’nti avatvā ‘‘ekaṃ vatthu’’nti vadanto aññānipi atthi bahūnīti dasseti. Aññānipi hi sasavatthuādīni tattha tattha vuttāni. Miganti mahantaṃ migaṃ. Tena hīti migaggahaṇe uyyojanaṃ, yena vā kāraṇena ‘‘migaṃ me dehī’’ti āha, tena kāraṇenāti attho. Hi-saddo nipātamattaṃ. Yogavasenāti vijjājappanādipayogavasena. Māyāvasenāti mantajappanaṃ vinā abhūtassāpi bhūtākārasaññāpanāya cakkhumohanamāyāya vasena. Yāya hi amaṇiādayopi maṇiādiākārena dissanti. Pāmaṅgo nāma kulācārayutto ābharaṇaviseso, yaṃ loke ‘‘yaññopavitta’’nti vadanti. Vakkalittherāpadānepi vuttaṃ –

‘‘Passathetaṃ māṇavakaṃ, pītamaṭṭhanivāsanaṃ;

Hemayaññopavittaṅgaṃ, jananettamanohara’’nti. (apa. 2.54.40);

Tadaṭṭhakathāyampi ‘‘pītamaṭṭhanivāsananti siliṭṭhasuvaṇṇavaṇṇavatthe nivatthanti attho. Hemayaññopavittaṅganti suvaṇṇapāmaṅgalaggitagattanti attho’’ti (apa. aṭṭha. 2.

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4.198.义同)说,然此中彼二亦唯"欺"。以"如何"等唯显示相似取他物。同价为彼等钵互同价差别。于石于识真假性石。以磨唯成示金性故唯说"磨"。
心为斗等量器内部,于彼破为作孔心破。芝麻等以斗等量时竖起顶唯顶,彼破减为顶破。
绳破为作不等绳破。彼等为酥油等。内器为先置器。竖起为令上升,说为作上堆。切为除。
应作业上击打反击上击。非真作者取赂,然非为再业唯上击故说"无主...等...取"。方便为以似因。彼中为于彼欺。不说"事"说"一事"显有其他多亦。因彼处彼处说其他兔事等亦。兽为大兽。因彼为取兽劝,或以彼因说"给我兽",以彼因义。因音唯虚词。以瑜伽力为以明咒等行力。以幻力为不诵咒唯以眼惑幻力示非真亦真相。因彼非宝等亦以宝等相现。波曼果名具族行饰特,世间说"祭线"。伐迦利长老譬喻亦说 -
"见此学童,着净黄衣;
金祭线身,悦众生眼"。(譬喻2.54.40)
彼注亦"着净黄衣为着滑金色衣义。金祭线身为系金波曼果身义"。(譬喻注2.)

54.40) savanaṃ saṭhanaṃ sāvi, anujukatā, tenāha ‘‘kuṭilayogo’’ti, jimhatāyogoti attho. ‘‘Etesaṃyevā’’tiādinā tulyādhikaraṇataṃ dasseti. ‘‘Tasmā’’tiādi laddhaguṇadassanaṃ. Ye pana catunnampi padānaṃ bhinnādhikaraṇataṃ vadanti, tesaṃ vādamāha ‘‘kecī’’tiādinā. Tattha ‘‘kecī’’ti sārasamāsakārakā ācariyā, uttaravihāravāsino ca, tesaṃ taṃ na yuttaṃ vañcanena saṅgahitasseva puna gahitattāti dasseti ‘‘taṃ panā’’tiādinā.

Māraṇanti muṭṭhipahārakasātāḷanādīhi hiṃsanaṃ viheṭhanaṃ sandhāya vuttaṃ, na tu pāṇātipātaṃ. Viheṭhanatthepi hi vadha-saddo dissati ‘‘attānaṃ vadhitvā vadhitvā rodeyyā’’tiādīsu (pāci. 880) māraṇa-saddopi idha viheṭhaneyeva vattatīti daṭṭhabbo. Keci pana ‘‘pubbe pāṇātipātaṃ pahāyā’tiādīsu sayaṃkāro, idha paraṃkāro’’ti vadanti, taṃ na sakkā tathā vattuṃ ‘‘kāyavacīpayogasamuṭṭhāpikā cetanā, cha payogā’’ti ca vuttattā. Yathā hi appaṭiggāhabhāvasāmaññepi sati pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā. Yathā ca parasantakassa haraṇabhāvato adinnādānabhāvasāmaññepi sati tulākūṭādayo adinnādānavisesabhāvasandassanatthaṃ vibhāgena vuttā, na evaṃ pāṇātipātapariyāyassa vadhassa puna gahaṇe payojanaṃ atthi tathāvibhajitabbassābhāvato, tasmā yathāvuttoyevattho sundarataroti.

Viparāmosoti visesena samantato bhusaṃ mosāpanaṃ muyhanakaraṇaṃ, thenanaṃ vā. Theyyaṃ corikā mosoti hi pariyāyo. So kāraṇavasena duvidhoti āha ‘‘himaviparāmoso’’tiādi. Musantīti corenti, mosenti vā muyhanaṃ karonti, mosetvā tesaṃ santakaṃ gaṇhantīti vuttaṃ hoti. Yanti ca tassā kiriyāya parāmasanaṃ. Maggappaṭipannaṃ jananti parapakkhepi adhikāro. Ālopanaṃ vilumpanaṃ ālopo. Sahasā karaṇaṃ sahasākāro. Sahasā pavattitā sāhasikā, sāva kiriyā tathā.

Ettāvatāti ‘‘pāṇātipātaṃ pahāyā’’tiādinā ‘‘sahasākārā paṭivirato’’ti pariyosānena etapparimāṇena pāṭhena. Antarabhedaṃ aggahetvā pāḷiyaṃ yathārutamāgatavaseneva chabbīsatisikkhāpadasaṅgahametaṃ sīlaṃ yebhuyyena sikkhāpadānamavibhattattā cūḷasīlaṃ nāmāti attho. Desanāvasena hi idha cūḷamajjhimādibhāvo veditabbo, na dhammavasena. Tathā hi idhasaṅkhittena uddiṭṭhānaṃ sikkhāpadānaṃ avibhattānaṃ vibhajanavasena majjhimasīladesanā pavattā, tenevāha ‘‘majjhimasīlaṃ vitthārento’’ti.Cūḷasīlavaṇṇanā niṭṭhitā.

Majjhimasīlavaṇṇanā



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54.40)闻诈弓,不直性,故说"曲瑜伽",为邪性瑜伽义。以"唯彼等"等显同依。以"故"等显得德。然说某些四句异依语以"某"等。此中"某"为要义复合作者阿阇黎及住上寺者,显彼不适因已摄欺又取故以"然彼"等。
杀为以拳打抽打等害扰说,然非杀生。因害扰义亦见杀音如"伤己伤己应哭"等(波逸提880)杀音亦此中应见唯行害。然某说"前'离杀生'等为自作,此为令他作",彼不能如是说因说"生身语行思,六行"。如虽有不受性共亦为显出家不受物特别性差别说女童女婢仆等。如虽有取他物性故有不与取性共亦为显秤伪等不与取特别性差别说,非如是杀生同义杀再取有用因无如是应分别,故如说义更善。
胁取为特别周遍盛迷令,或偷。因偷盗欺为同义。彼以因二种故说"雪胁取"等。偷为盗,或令迷作迷,说为迷取彼物。彼为于彼作触及。行道人为于他分亦权。夺为抢夺掠。突作为突力作。突力转为突,彼唯作如是。
以此量为以"离杀生"等以"离突力作"终此量文。不取中破依经如声来力摄二十六学处此戒因多学处未分名小戒义。因此中以说力知小中等,非以法。如是此中略说未分学处以分别力转中戒说,故说"显中戒"。小戒释终。
中戒释

11. ‘‘Yathā vā paneke bhonto’’tiādidesanāya sambandhamāha ‘‘idānī’’tiādinā. Tatthāyamaṭṭhakathāmuttako nayo – yathāti opammatthe nipāto. Vāti vikappanatthe, tena imamatthaṃ vikappeti ‘‘ussāhaṃ katvā mama vaṇṇaṃ vadamānopi puthujjano pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādinā parānuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttariṃ. ‘‘Yathāpaneke bhonto samaṇabrāhmaṇabhāvaṃ paṭijānamānā, parehi ca tathā sambhāviyamānā tadanurūpapaṭipattiṃ ajānanato, asamatthanato ca na abhisambhuṇanti, na evamayaṃ. Ayaṃ pana samaṇo gotamo sabbathāpi samaṇasāruppapaṭipattiṃ pūresiyevā’’ti evaṃ aññuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttarinti. Panāti vacanālaṅkāre vikappanattheneva upanyāsādiatthassa sijjhanato. Eketi aññe. ‘‘Ekacce’’tipi vadanti. Bhontoti sādhūnaṃ piyasamudāhāro. Sādhavo hi pare ‘‘bhonto’’ti vā ‘‘devānaṃ piyā’’ti vā ‘‘āyasmanto’’ti vā samālapanti. Samaṇabrāhmaṇāti yaṃ kiñci pabbajjaṃ upagatatāya samaṇā. Jātimattena ca brāhmaṇāti.

Saddhā nāma idha catubbidhesu ṭhānesūti āha ‘‘kammañcā’’tiādi. Kammakammaphalasambandheneva idhalokaparalokasaddahanaṃ daṭṭhabbaṃ ‘‘ettha kammaṃ vipaccati, kammaphalañca anubhavitabba’’nti. Tadatthaṃ byatirekato ñāpeti ‘‘ayaṃ me’’tiādinā. Paṭikarissatīti paccupakāraṃ karissati. Tadeva samatthetuṃ ‘‘evaṃdinnāni hī’’tiādimāha. Desanāsīsamattaṃ padhānaṃ katvā nidassanato. Tena catubbidhampi paccayaṃ nidassetīti vuttaṃ ‘‘atthato panā’’tiādi.

‘‘Seyyathida’’nti ayaṃ saddo ‘‘so katamo’’ti atthe eko nipāto, nipātasamudāyo vā, tena ca bījagāmabhūtagāmasamārambhapade saddakkamena appadhānabhūtopi bījagāmabhūtagāmo vibhajjitabbaṭṭhāne padhānabhūto viya paṭiniddisīyati. Añño hi saddakkamo añño atthakkamoti āha ‘‘katamo so bījagāmabhūtagāmo’’ti. Tasmiñhi vibhatte tabbisayasamārambhopi vibhattova hoti. Imamatthañhi dassetuṃ ‘‘yassa samārambhaṃ anuyuttā viharantī’’ti vuttaṃ. Teneva ca pāḷiyaṃ ‘‘mūlabīja’’ntiādinā so niddiṭṭhoti. Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījanti idha dvidhā attho. Sesapadesupi eseva nayo. Ato na codetabbametaṃ ‘‘kasmā panettha bījagāmabhūtagāmaṃ pucchitvā bījagāmo eva vibhatto’’ti. Tattha hi paṭhamena atthena bījagāmo niddiṭṭho, dutiyena bhūtagāmo, duvidhopesa sāmaññaniddesena vā mūlabījañca mūlabījañca mūlabījanti ekasesanayena vā niddiṭṭhoti veditabbo, teneva vakkhati ‘‘sabbañheta’’ntiādiṃ. Atīva visati bhesajjapayogesūti ativisaṃ, ativisā vā, yā ‘‘mahosadha’’ntipi vuccati kacchakoti kāḷakacchako, yaṃ ‘‘pilakkho’’tipi vadanti. Kapitthanoti ambilaṅkuraphalo setarukkho. So hi kampati calatīti kapithano thanapaccayena, kapīti vā makkaṭo, tassa thanasadisaṃ phalaṃ yassāti kapitthano. ‘‘Kapitthanoti pippalirukkho’’ti (visuddhi. ṭī. 

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11."如某尊者"等说与合说"今"等。此中此注未释法 - 如为譬喻虚词。或为选择义,以彼选择此义"作精进说我德凡夫亦离杀生离于杀生"等以指他法或一切亦唯说行戒,非彼上。"如某尊者承认沙门婆罗门性,亦为他如是尊重因不知顺行故,不能故不成就,此非如是。然此沙门瞿昙一切亦圆满沙门相应行"如是以指他法或一切亦唯说行戒,非彼上。然为语庄严以选择义成引等义故。某为他。说"某些"亦。尊者为善人亲呼。因善人呼他"尊者"或"天爱"或"具寿"。沙门婆罗门为随何出家故沙门。以生性婆罗门。
信名此中四处故说"业及"等。应见以业业果相属信此世他世"此中业熟,应受业果"。显彼义由相反以"此我"等。报为作报恩。证彼唯说"如是施"等。以说首量主为示故。以彼示四种缘故说"然义"等。
"如何"此音一虚词于"彼何"义,或虚词集,以彼于种群生群起句以音次第虽非主种群生群于应分别处如主反说。因一音次第一义次第故说"何彼种群生群"。因彼分别彼境起亦已分别。因显此义说"从事彼住"。故唯经以"根种"等彼说。唯根为种根种,根为此种亦根种此中二义。余句亦此法。故此不应诘"然此何问种群生群唯分别种群"。此中以初义说种群,以第二生群,二种此应知以共说或根种及根种根种以一省法说,故将说"因一切此"等。极入药用故极毒,或极毒,说"大药"亦。羯霍为黑羯霍,说"波罗叉"亦。羯毗他为酸果叶白树。因彼动摇故羯毗他以他词尾,或羯毗为猴,如乳果彼故羯毗他。"羯毗他为笔丽树"(清净道论复注

1.108) hi visuddhimaggaṭīkāyaṃ vuttaṃ. Phaḷubījaṃ nāma pabbabījaṃ. Ajjakanti setapaṇṇāsaṃ. Phaṇijjakanti samīraṇaṃ. Hiriveranti vāraṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bījasaddoti dasseti ‘‘viruhanasamatthamevā’’ti iminā. Itarañhi abījasaṅkhyaṃ gataṃ, tañca kho rukkhato viyojitameva. Aviyojitaṃ pana tathā vā hotu, aññathā vā ‘‘bhūtagāmo’’tveva vuccati yathāvuttena dutiyaṭṭhena. Vinayā (pāci. 91) nurūpato tesaṃ visesaṃ dasseti ‘‘tatthā’’tiādinā. Yamettha vattabbaṃ, taṃ heṭṭhā vuttameva.



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1.108.因清净道论复注说。节种名茎种。阿遮迦为白叶草。帕尼遮迦为薄荷。希里韦拉为韦拉。以"唯能发芽"此显于其他缘和合生同果因作特别因故生能于有髓果成就种音。因其他入非种数,彼唯从树分离。然不分离如是或异"生群"唯说如说以第二义。依律显彼等差别以"此中"等。此中应说彼前已说。

12. Sannidhānaṃ sannidhi, tāya karīyateti sannidhikāro, annapānādi. Evaṃ kāra-saddassa kammatthataṃ sandhāya ‘‘sannidhikāraparibhoga’’nti vuttaṃ. Ayamaparo nayo – yathā ‘‘ācayaṃ gāmino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti (dha. sa. 10) niddeso kato, evamidhāpi ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho. Vinayavasenāti vinayāgatācāravasena. Vinayāgatācāro hi uttaralopena ‘‘vinayo’’ti vutto, kāyavācānaṃ vā vinayanaṃ vinayo. Suttantanayapaṭipattiyā visuṃ gahitattā vinayācāroyeva idha labbhati. Sammā kilese likhatīti sallekhoti ca vinayācārassa visuṃ gahitattā suttantanayapaṭipatti eva. Paṭiggahitanti kāyena vā kāyapaṭibaddhena vā paṭiggahitaṃ. Aparajjūti aparasmiṃ divase. Datvāti parivattanavasena datvā. Ṭhapāpetvāti ca attano santakakaraṇena ṭhapāpetvā. Tesampi santakaṃ vissāsaggāhādivasena paribhuñjituṃ vaṭṭati. Suttantanayavasena sallekho eva na hoti.

Yāni ca tesaṃ anulomānīti ettha sānulomadhaññarasaṃ, madhukapuppharasaṃ, pakkaḍākarasañca ṭhapetvā avasesā sabbepi phalapupphapattarasā anulomapānānīti daṭṭhabbaṃ, yathāparicchedakālaṃ anadhiṭṭhitaṃ avikappitanti attho.

Sannidhīyateti sannidhi, vatthameva. Pariyāyati kappīyatīti pariyāyo, kappiyavācānusārena paṭipatti, tassa kathāti pariyāyakathā. Tabbiparīto nippariyāyo, kappiyampi anupaggamma santuṭṭhivasena paṭipatti, pariyāya-saddo vā kāraṇe, tasmā kappiyakāraṇavasena vuttā kathā pariyāyakathā. Tadapi avatvā santuṭṭhivasena vuttā nippariyāyo.‘‘Sace’’tiādi aññassa dānākāradassanaṃ. Pāḷiyā uddisanaṃ uddeso. Atthassa pucchā paripucchanaṃ. ‘‘Adātuṃ na vaṭṭatī’’ti iminā adāne sallekhakopanaṃ dasseti. Appahonteti kātuṃ appahonake sati. Paccāsāyāti cīvarapaṭilābhāsāya. Anuññātakāleti anatthate kathine eko pacchimakattikamāso, atthate kathine pacchimakattikamāsena saha hemantikā cattāro māsā, piṭṭhisamaye yo koci eko māsoti evaṃ tatiyakathinasikkhāpadādīsu anuññātasamaye. Suttanti cīvarasibbanasuttaṃ. Vinayakammaṃ katvāti mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ, taṃ puna māsaparihāraṃ labhati, etena upāyena yāva icchati, tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ labbhatīti vuttanayena, vikappanāvasena vā vinayakammaṃ katvā. Kasmā na vaṭṭatīti āha ‘‘sannidhi ca hoti sallekhañca kopetī’’ti.

Upari maṇḍapasadisaṃ padaracchannaṃ, sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānitā. Phalakādinā kataṃ pīṭhakayānaṃ sivikā. Antolikāsaṅkhātā paṭapoṭalikā pāṭaṅkī. ‘‘Ekabhikkhussa hī’’tiādi tadatthassa samatthanaṃ. Araññatthāyāti araññagamanatthāya. Dhotapādakatthāyāti dhovitapādānamanurakkhaṇatthāya. Saṃhanitabbā bandhitabbāti saṅghāṭā, upāhanāyeva saṅghāṭā tathā, yugaḷabhūtā upāhanāti attho. Aññassa dātabbāti ettha vuttanayena dānaṃ veditabbaṃ.

Mañcoti nidassanamattaṃ. Sabbepi hi pīṭhabhisādayo nisīdanasayanayoggā gahetabbā tesupi tathāpaṭipajjitabbato.


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12.存储为储,以彼作故储作,饮食等。如是就作音作业义说"储作受用"。此另法 - 如应说"积集者"以去鼻音说"积集者"(法集10),如是此亦应说"储作受用"以去鼻音说"储作受用",为作储受用义。以律力为以律来行力。因律来行以去上音说"律",或调伏身语为律。因别取经法行故此中唯得律行。正除烦恼故细行及因别取律行故唯经法行。受为以身或以身相续受。后日为于后日。给为以转给。令置为以作自物令置。彼等物亦以亲厚取等力受用可。以经法力唯细行不有。
及彼等随顺于此中应见除顺谷汁、蜜花汁、熟菜汁余一切果花叶汁为随顺饮,义为如限时未决定未分别。
存为储,唯物。行许故行,以净语随行,彼说为行说。彼相反无行,不近净亦以知足力行,或行音于因,故以净因力说说为行说。不说彼亦以知足力说无行。"若"等显他施相。引经为举。问义为遍问。以"不可不给"此显不给坏细行。不能时为作不能时。期待为衣得期待。许时为未展伸迦絺那一后迦絺迦月,展伸迦絺那与后迦絺迦月同冬四月,后时任一月如是于第三迦絺那学处等许时。线为缝衣线。作律业为以原衣资具衣决定唯期待衣作原衣置,彼再得月受用,以此方便随欲如是互作原衣置得如说法,或以分别力作律业。何不可说"储亦有坏细行"。
上如亭盖木板覆,或覆一切边缘作轿。两边以金银等作椽以金翅鸟翼法作动乘。以板等作座乘轿。名内套布袋轿。"因一比丘"等证彼义。为林为为往林。为洗足为为护洗足。应和合系故和合,唯鞋和合如是,为一对鞋义。应与他于此中应知如说法施。
床为唯示例。因一切座褥等适坐卧亦应取于彼等亦如是应行故。


Ābādhapaccayā eva attanā paribhuñjitabbā gandhā vaṭṭantīti dasseti ‘‘kaṇḍukacchuchavidosādiābādhe satī’’ti iminā. ‘‘Lakkhaṇe hi sati hetutthopi katthaci sambhavatī’’ti heṭṭhā vuttoyeva. Tattha kaṇḍūti khajju. Kacchūti vitacchikā. Chavidosoti kilāsādi. Āharāpetvāti ñātipavāritato bhikkhācāravattena vā na yena kenaci vā ākārena harāpetvā. Bhesajjapaccayehi gilānassa viññattipi vaṭṭati. ‘‘Anujānāmi bhikkhave , gandhaṃ gahetvā kavāṭe pañcaṅgulikaṃ dātuṃ, pupphaṃ gahetvā vihāre ekamantaṃ nikkhipitu’’nti (cūḷava. 264) vacanato ‘‘dvāre’’tiādi vuttaṃ. Gharadhūpanaṃ vihāravāsanā, cetiyagharavāsanā vā. Ādi-saddena cetiyapaṭimāpūjādīni saṅgaṇhāti.

Kilesehi āmasitabbato āmisaṃ, yaṃ kiñci upabhogārahaṃ vatthu, tasmā yathāvuttānampi pasaṅgaṃ nivāretuṃ ‘‘vuttāvasesaṃ daṭṭhabba’’nti āha, pārisesanayato gahitattā vuttāvasesaṃ daṭṭhabbanti adhippāyo. Kiṃ panetanti vuttaṃ ‘‘seyyathida’’ntiādi. Tathārūpe kāleti gāmaṃ pavisituṃ dukkarādikāle. Vallūroti sukkhamaṃsaṃ. Bhājana-saddo sappitelaguḷasaddehi yojetabbo tadavinābhāvittā. Kālassevāti pageva. Udakakaddameti udake ca kaddame ca. Nimitte cetaṃ bhummaṃ, bhāvalakkhaṇe vā. Acchathāti nisīdatha. Bhuñjantassevāti bhuñjato eva bhikkhuno, sampadānavacanaṃ, anādaratthe vā sāmivacanaṃ. Kiriyantarāvacchedanayogena hettha anādaratā. Gīvāyāmakanti bhāvanapuṃsakavacanaṃ, gīvaṃ āyametvā āyataṃ katvāti attho, yathā vā bhutte atibhuttatāya gīvā āyamitabbā hoti, tathātipi vaṭṭati. Catumāsampīti vassānassa cattāro māsepi. Kuṭumbaṃ vuccati dhanaṃ, tadassatthīti kuṭumbiko, muṇḍo ca so kuṭumbiko cāti muṇḍakuṭumbiko, tassa jīvikaṃ tathā, taṃ katvā jīvatīti attho. Nayadassanamattañcetaṃ āmisapadena dassitānaṃ sannidhivatthūnanti daṭṭhabbaṃ.

Tabbirahitaṃ samaṇapaṭipattiṃ dassento ‘‘bhikkhuno panā’’tiādimāha. Tattha ‘‘guḷapiṇḍo tālapakkappamāṇa’’nti sāratthadīpaniyaṃ vuttaṃ. Catubhāgamattanti kuṭumbamattanti vuttaṃ. ‘‘Ekā taṇḍulanāḷī’’ti vuttattā pana tassā catubhāgo ekapatthoti vadanti. Vuttañca –

‘‘Kuḍuvo pasato eko, pattho te caturo siyuṃ;

Āḷhako caturo patthā, doṇaṃ vā caturāḷhaka’’nti.

Kasmāti vuttaṃ ‘‘te hī’’tiādi. Āharāpetvāpi ṭhapetuṃ vaṭṭati, pageva yathāladdhaṃ. ‘‘Aphāsukakāle’’tiādinā suddhacittena ṭhapitassa paribhogo sallekhaṃ na kopetīti dasseti. Sammutikuṭikādayo catasso, avāsāgārabhūtena vā uposathāgārādinā saha pañcakuṭiyo sandhāya ‘‘kappiyakuṭiya’’ntiādi vuttaṃ. Sannidhi nāma natthi tattha antovutthaantopakkassa anuññātattā. ‘‘Tathāgatassā’’tiādinā adhikārānurūpaṃ atthaṃ payojeti. Pilotikakhaṇḍanti jiṇṇacoḷakhaṇḍaṃ.



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唯因病缘自受用香可以此"有疥癣皮病等病时"显示。"因相有故因义亦处处生"前已说。此中疥为痒。癣为皮癣。皮病为白癞等。令取为从亲施者或以乞食行或不以任何相令取。病者以药缘乞亦可。因"诸比丘,我允许取香于门给五指印,取花于寺一边置"故说"门"等。熏房为寺熏,或支提屋熏。以等音摄支提像供等。
因烦恼所触故物,任何可受用物,故为遮如说等流说"应见说余",因以余法取故应见说余为意。然此何说"如何"等。如是时为难入村等时。干肉为干肉。器音应合酥油糖音因不离彼故。唯早为早。水泥为于水及泥。此于缘为处格,或于相性。坐为坐。唯食为于唯食比丘,与格,或于不敬义属格。以别余业结合此中不敬性。伸项为性中性词,伸项展长义,或如食已因食过应伸项亦可。及四月为雨安居四月。称家为财,彼有故家主,秃及彼家主故秃家主,彼活命如是,义为作彼活命。此唯显法应见以物词所显储物。
显离彼沙门行说"然比丘"等。此中"糖丸如椰子叶大"于显义灯说。如四分为如家分说。然因说"一米纳利"故说彼四分一八升。说：
"一古卢婆一八升,八升彼等四应;
阿罗迦四八升,斗或四阿罗迦"
何说"因彼等"等。令取亦可置,先如得。以"不安时"等显净心所置受用不坏细行。关于许可屋等四,或与住所屋布萨堂等为五屋说"净屋"等。名储不有因许内住内煮故。以"如来"等随章用义。布片为旧布片。

13.‘‘Gīvaṃpasāretvā’’ti etena sayameva āpāthagamane doso natthīti dasseti. Ettakampīti vinicchayavicāraṇā vatthukittanampi. Payojanamattamevāti padatthayojanamattameva. Yassa pana padassa vitthārakathaṃ vinā na sakkā attho viññātuṃ, tattha vitthārakathāpi padatthasaṅgahameva gacchati.

Kutūhalavasena pekkhitabbato pekkhaṃ, naṭasatthavidhinā payogo. Naṭasamūhena pana janasamūhe kattabbavasena ‘‘naṭasammajja’’nti vuttaṃ. Janānaṃ sammadde samūhe katanti hi sammajjaṃ. Sārasamāse pana ‘‘pekkhāmaha’’ntipi vadanti, ‘‘sammajjadassanussava’’nti tesaṃ mate attho. Bhāratanāmakānaṃ dvebhātukarājūnaṃ, rāmarañño ca yujjhanādikaṃ tappasutehi ācikkhitabbato akkhānaṃ. Gantumpi na vaṭṭati, pageva taṃ sotuṃ. Pāṇinā tāḷitabbaṃ saraṃ pāṇissaranti āha ‘‘kaṃsatāḷa’’nti, lohamayo tūriyajātiviseso kaṃso, lohamayapatto vā, tassa tāḷanasaddanti attho. Pāṇīnaṃ tāḷanasaranti atthaṃ sandhāya pāṇitāḷantipi vadanti. Ghanasaṅkhātānaṃ tūriyavisesānaṃ tāḷanaṃ ghanatāḷaṃ nāma, daṇḍamayasammatāḷaṃ silātalākatāḷaṃ vā. Mantenāti bhūtāvisanamantena. Eketi sārasamāsācariyā, uttaravihāravāsino ca, yathā cettha, evamito paresupi ‘‘eke’’ti āgataṭṭhānesu. Te kira dīghanikāyassatthavisesavādino. Caturassaambaṇakatāḷaṃ nāma rukkhasāradaṇḍādīsu yena kenaci caturassaambaṇaṃ katvā catūsu passesu dhammena onaddhitvā vāditabhaṇḍassa tāḷanaṃ. Tañhi ekādasadoṇappamāṇamānavisesasaṇṭhānattā ‘‘ambaṇaka’’nti vuccati, bimbisakantipi tasseva nāmaṃ. Tathā kumbhasaṇṭhānatāya kumbho, ghaṭoyeva vā, tassa dhunananti khuddakabhāṇakā. Abbhokkiraṇaṃ raṅgabalikaraṇaṃ. Te hi naccaṭṭhāne devatānaṃ balikaraṇaṃ nāma katvā kīḷanti, yaṃ ‘‘nandī’’tipi vuccati . Itthipurisasaṃyogādikilesajanakaṃ paṭibhānacittaṃ sobhanakaraṇato sobhanakaraṃ nāma. ‘‘Sobhanagharaka’’nti sārasamāse vuttaṃ. Caṇḍāya alanti caṇḍālaṃ, ayoguḷakīḷā. Caṇḍālā nāma hīnajātikā sunakhamaṃsabhojino, tesaṃ idanti caṇḍālaṃ. Sāṇe udakena temetvā aññamaññaṃ ākoṭanakīḷā sāṇadhovanakīḷā. Vaṃsena kataṃ kīḷanaṃ vaṃsanti āha ‘‘veḷuṃ ussāpetvā kīḷana’’nti.

Nikhaṇitvāti bhūmiyaṃ nikhātaṃ katvā. Nakkhattakāleti nakkhattayogachaṇakāle. Tamatthaṃ aṅguttarāgame dasakanipātapāḷiyā (a. ni. 

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13"伸项"以此显自行入境界无过。及此量为决定思察说事亦。唯用义为唯字义用。然何字无广说不能知义,彼处广说亦入字义摄。
因观乐力应见故观,以舞者法作业。然以舞者众于人众应作力说"舞者会"。因作于人挤众故会。然要义复合说"观节"亦,彼等意义为"见会闻"。婆罗多名二兄弟王及罗摩王斗等因彼传应说故说。去亦不可,先闻彼。以手应打音手音故说"铜钹",铜为金属乐器种铜,或金属钵,义为彼打声。关于手等打音义故说手打亦。名实称乐器种打为实打,杖作合打或石地打。咒为鬼迷咒。某为要义复合阿阇黎及住上寺者,如此中如是此后处处来"某"。彼等传长部义差别论者。名四边斗打为于木心杖等任何作四边斗于四边以法系应打乐器打。因彼形如十一斗量差别故说"斗",宾比萨迦亦彼名。如是因瓮形故瓮,或唯瓮,彼摇为小诵者。洒为场供。因彼等作称舞处天供名玩,说"欢喜"亦。生女男结合等烦恼想美作故名美作。要义复合说"美屋"。适不净故不净,铁球戏。不净名低生食狗肉者,彼此故不净。湿麻以水互打戏为洗麻戏。以竹作戏竹故说"立竹戏"。
埋为作于地埋。星时为星合节时。彼义于增支经十集

10.106) sādhento ‘‘vuttampiceta’’ntiādimāha. Tatthāti tasmiṃ aṭṭhidhovane. Indajālenāti aṭṭhidhovanamantaṃ parijappetvā yathā pare aṭṭhīniyeva passanti, na maṃsādīni, evaṃ maṃsādīnamantaradhāpanamāyāya. Indassa jālamiva hi paṭicchādituṃ samatthanato ‘‘indajāla’’nti māyā vuccati indacāpādayo viya. Aṭṭhidhovananti aṭṭhidhovanakīḷā.

Hatthiādīhi saddhiṃ yujjhitunti hatthiādīsu abhiruhitvā aññehi saddhiṃ yujjhanaṃ, hatthiādīhi ca saddhiṃ sayameva yujjhanaṃ sandhāya vuttaṃ, hatthiādīhi saddhiṃ aññehi yujjhituṃ, sayaṃ vā yujjhitunti hi attho. Teti hatthiādayo. Aññamaññaṃ mathenti vilothentīti mallā, bāhuyuddhakārakā, tesaṃ yuddhaṃ. Sampahāroti saṅgāmo. Balassa senāya aggaṃ gaṇanakoṭṭhāsaṃ karonti etthāti balaggaṃ, ‘‘ettakā hatthī, ettakā assā’’tiādinā balagaṇanaṭṭhānaṃ. Senaṃ viyūhanti ettha vibhajitvā ṭhapenti, senāya vā ettha byūhanaṃ vinyāsoti senābyūho, ‘‘ito hatthī hontu, ito assā hontū’’tiādinā yuddhatthaṃ caturaṅgabalāya senāya desavisesesu vicāraṇaṭṭhānaṃ, taṃ pana bhedato sakaṭabyūhādivasena. Ādi-saddena cakkapadumabyūhānaṃ daṇḍabhogamaṇḍalāsaṃhatabyūhānañca gahaṇaṃ, ‘‘tayo hatthī pacchimaṃ hatthānīkaṃ, tayo assā pacchimaṃ assānīkaṃ, tayo rathā pacchimaṃ rathānīkaṃ, cattāro purisā sarahatthā pattī pacchimaṃ pattānīka’’nti (pāci. 324 uyyodhikasikkhāpade) kaṇḍaviddhasikkhāpadassa padabhājanaṃ sandhāya ‘‘tayo…pe…ādinā nayena vuttassā’’ti āha. Tañca kho ‘‘dvādasapuriso hatthī, tipuriso asso, catupuriso ratho, cattāro purisā sarahatthā pattī’’ti (pāci. 314 uyyuttasenāsikkhāpade) vuttalakkhaṇato hatthiādigaṇanenāti daṭṭhabbaṃ, etena ca ‘‘cha hatthiniyo, eko ca hatthī idameka’’nti (mahāva. aṭṭha. 245) cammakkhandhakavaṇṇanāyaṃ vuttamanīkaṃ paṭikkhipati.



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10.106.引导说"亦说此"等。于彼为于彼洗骨。以幻术为诵洗骨咒如他人唯见骨,不见肉等,如是以隐肉等幻。因如因陀罗网能遮故说幻为"因陀罗网"如虹等。洗骨为洗骨戏。
与象等斗为登上象等与他人斗,及与象等自斗说,义为与象等与他人斗,或自斗。彼等为象等。互相摧破故力士,作臂战者,彼等战。相击为战。于此作军首数分故军首,"如是象,如是马"等军数处。于此分置军,或于此军配置故军阵,"于此有象,于此有马"等为战四支军于处别思察处,然彼差别如车阵等。以等音摄轮莲阵及杖弯圆合阵,"三象后象军,三马后马军,三车后车军,四人持箭步兵后步兵军"关于射戒解语说"以三等方式所说"。然彼应见以象等数如说相"十二人象,三人马,四人车,四人持箭步兵",以此遮于革蕴释所说军"六象母及一象此一"。

14. Kāraṇaṃ nāma phalassa ṭhānanti vuttaṃ ‘‘pamādo…pe… ṭhāna’’nti. Padānīti sārīādīnaṃ patiṭṭhānāni. Aṭṭhāpadanti saññāya dīghatā. ‘‘Aṭṭhapada’’ntipi paṭhanti. Dasapadaṃ nāma dvīhi pantīti vīsatiyā padehi kīḷanajūtaṃ. Aṭṭhapadadasapadesūti aṭṭhapadadasapadaphalakesu. Ākāseyeva kīḷananti ‘‘ayaṃ sārī asukapadaṃ mayā nītā, ayaṃ asukapada’’nti kevalaṃ mukheneva vadantānaṃ ākāseyeva jūtassa kīḷanaṃ. Nānāpathamaṇḍalanti anekavihitasārīmaggaparivaṭṭaṃ. Pariharitabbanti sāriyo pariharituṃ yuttakaṃ. Ito cito ca saranti parivattantīti sāriyo, yena kenaci katāni akkhabījāni. Tatthāti tāsu sārīsu, tasmiṃ vā apanayanupanayane. Jūtakhaliketi jūtamaṇḍale. ‘‘Jūtaphalake’’tipi adhunā pāṭho. Pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanakaṃ, taṃ vaḍḍhetvā yathāladdhaṃ ekakādivasena sāriyo apanento, upanento ca kīḷanti, pasati aṭṭhapadādīsu bādhati, phusati cāti hi pāsako, catubbīsatividho akkho. Yaṃ sandhāya vuttaṃ –

‘‘Aṭṭhakaṃ mālikaṃ vuttaṃ, sāvaṭṭañca chakaṃ mataṃ;

Catukkaṃ bahulaṃ ñeyyaṃ, dvi bindusantibhadrakaṃ;

Catuvīsati āyā ca, munindena pakāsitā’’ti.

Tena kīḷanamidha pāsakakīḷanaṃ. Ghaṭanaṃ paharaṇaṃ, tena kīḷā ghaṭikāti āha ‘‘dīghadaṇḍakenā’’tiādi. Ghaṭena kumbhena kīḷā ghaṭikāti eke. Mañjiṭṭhikāya vāti mañjiṭṭhisaṅkhātassa yojanavallirukkhassa sāraṃ gahetvā pakkakasāvaṃ sandhāya vadati. Sitthodakena vāti [piṭṭhodakena vā (aṭṭhakathāyaṃ)] ca pakkamadhusitthodakaṃ. Salākahatthanti tālahīrādīnaṃ kalāpassetaṃ adhivacanaṃ. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna taññeva uddharantā salākahatthena kīḷantīti keci. Guḷakīḷāti guḷaphalakīḷā, yena kenaci vā kataguḷakīḷā. Paṇṇena vaṃsākārena katā nāḷikā paṇṇanāḷikā, tenevāha ‘‘taṃdhamantā’’ti. Khuddake ka-paccayoti dasseti ‘‘khuddakanaṅgala’’nti iminā. Hatthapādānaṃ mokkhena mocanena cayati parivattati etāyāti mokkhacikā, tenāha ‘‘ākāse vā’’tiādi. Paribbhamanattāyeva taṃ cakkaṃ nāmāti dassetuṃ ‘‘paribbhamanacakka’’nti vuttaṃ.

Paṇṇena katā nāḷi paṇṇanāḷi, iminā pattāḷhakapadadvayassa yathākkamaṃ pariyāyaṃ dasseti. Tena katā pana kīḷā pattāḷhakāti vuttaṃ ‘‘tāyā’’tiādi. Khuddako ratho rathako ka-saddassa khuddakatthavacanato. Esa nayo sesapadesupi. Ākāse vā yaṃ ñāpeti, tassa piṭṭhiyaṃ vā yathā vā tathā vā akkharaṃ likhitvā ‘‘evamida’’nti jānanena kīḷā akkharikā, pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamuttilābhādijānanakīḷātipi vadanti. Vajja-saddo aparādhatthoti āha ‘‘yathāvajjaṃ nāmā’’tiādi. Vāditānurūpaṃ naccanaṃ, gāyanaṃ vā yathāvajjantipi vadanti. ‘‘Evaṃ kate jayo bhavissati, evaṃ kate parājayo’’ti jayaparājayaṃ purakkhatvā payogakaraṇavasena parihārapathādīnampi jūtappamādaṭṭhānabhāvo veditabbo, paṅgacīrādīhi ca vaṃsādīhi kattabbā kiccasiddhi, asiddhi cāti jayaparājayāvaho payogo vutto, yathāvajjanti ca kāṇādīhi sadisākāradassanehi jayaparājayavasena jūtakīḷikabhāvena vuttaṃ. Sabbepi hete jotenti pakāsenti etehi tappayogikā jayaparājayavasena, javanti ca gacchanti jayaparājayaṃ etehīti vā atthena jūtasaddavacanīyataṃ nātivattanti.



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14.因名为果处故说"放逸等处"。步为狮等住处。八道为名长。亦读"八步"。名十道为二列以二十步赌戏。于八步十步为于八步十步板。唯空中戏为"此子至某步被我,此某步"如是唯口说者空中赌戏。种道圆为多样子道转。应避为子应避。此彼行故子,以任何作骰子种。彼中为于彼等子,或于彼移近。赌场为赌圈。今读"赌板"亦。说骰为于六面各一至六示作戏具,增彼如得以一等法移子,近子而戏,掷于八步等碍,触亦故骰,二十四种骰。关于彼说：
"八说串珠,转六思;
应知四多,二点善吉;
二十四利,牟尼所说"
以彼戏此中骰戏。打击打,以彼戏棒故说"以长杖"等。以瓮壶戏棒某等。或以茜草为与说茜称系藤树心取熟汁。或以糖水为熟蜜糖水。杖手为此叶茎等艺片名。某说于多杖中取一无差别杖投彼等中再举彼而以杖手戏。弹戏为弹果戏,或以任何作弹戏。以叶作竹形作管叶管,故说"吹彼"。小于迦词显以"小犁"此。以手足解解行此故解戏,故说"或于空"等。因转故名轮为显说"转轮"。
以叶作管叶管,以此显八升钵二词次第义。然以彼作戏八升钵故说"以彼"等。小车车迦音说小义。此法于余词亦。于空或显彼,或于背或如何写字以"如此"知戏字戏,亦说取问者口来字知失物得等戏。咎音义过故说"如咎名"等。亦说如音为随音舞或歌。应知以"如是作胜将有,如是作败"为首作业力回避道等亦赌放逸处,说以残枝等竹等应作事成,不成故胜败业,及如咎说以一目等同相见以胜败力为赌戏性。因一切此等以彼作业以胜败力照显,或以此至胜败义故不超说赌音义。

15.Pamāṇātikkantāsananti ‘‘aṭṭhaṅgulapādakaṃ kāretabbaṃ sugataṅgulenā’’ti vuttappamāṇato atikkantāsanaṃ. Kammavasena payojanato ‘‘anuyuttā viharantīti padaṃ apekkhitvā’’ti vuttaṃ. Vāḷarūpānīti āharimāni sīhabyagghādivāḷarūpāni. Vuttañhi bhikkhunivibhaṅge ‘‘pallaṅko nāma āharimehi vāḷehi kato’’ti (pāci. 984) ‘‘akappiyarūpākulo akappiyamañco pallaṅko’’ti sārasamāse vuttaṃ. Dīghalomako mahākojavoti caturaṅgulādhikalomo kāḷavaṇṇo mahākojavo. Kuvuccati pathavī, tassaṃ javati sobhanavitthaṭavasenāti kojavo. ‘‘Caturaṅgulādhikāni kira tassa lomānī’’ti vacanato caturaṅgulato heṭṭhā vaṭṭatīti vadanti. Uddalomī ekantalomīti visesadassanametaṃ, tasmā yadi tāsu na pavisati, vaṭṭatīti gahetabbaṃ. Vānavicittanti bhitticchadādiākārena vānena sibbanena vicitraṃ. Uṇṇāmayattharaṇanti migalomapakatamattharaṇaṃ. Setattharaṇoti dhavalattharaṇo. Sītatthikehi sevitabbattā setattharaṇo, ‘‘bahumudulomako’’tipi vadanti. Ghanapupphakoti sabbathā pupphākārasampanno. ‘‘Uṇṇāmayattharaṇoti uṇṇāmayo lohitattharaṇo’’ti (sārattha. ṭī. 258) sāratthadīpaniyaṃ vuttaṃ. Āmalakapattākārāhi pupphapantīhi yebhuyyato katattā āmalakapattotipi vuccati.

Tiṇṇaṃ tūlānanti rukkhatūlalatātūlapoṭakītūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ. Uditaṃ dvīsu lomaṃ dasā yassāti uddalomī i-kārassa akāraṃ, ta-kārassa lopaṃ, dvibhāvañca katvā. Ekasmiṃ ante lomaṃ dasā yassāti ekantalomī. Ubhayattha kecīti sārasamāsācariyā, uttaravihāravāsino ca. Tesaṃ vāde pana uditamekato uggataṃ lomamayaṃ pupphaṃ yassāti uddalomī vuttanayena. Ubhato antato ekaṃ sadisaṃ lomamayaṃ pupphaṃ yassāti ekantalomīti vacanattho. Vinayaṭṭhakathāyaṃ pana ‘‘uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ. ‘Uddhalomī’tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇa’’nti (mahāva. aṭṭha. 254) vuttaṃ, nāmamattamesa viseso. Atthato pana aggahitāvaseso aṭṭhakathādvayepi natthīti daṭṭhabbo.

Koseyyañca kaṭṭissañca kaṭṭissāni virūpekasesavasena. Tehi pakatamattharaṇaṃ kaṭṭissaṃ. Etadevatthaṃ dassetuṃ ‘‘koseyyakaṭṭissamayapaccattharaṇa’’nti vuttaṃ, koseyyasuttānamantarantaraṃ suvaṇṇamayasuttāni pavesetvā vītamattharaṇanti vuttaṃ hoti. Suvaṇṇasuttaṃ kira ‘‘kaṭṭissaṃ, kassaṭa’’nti ca vadanti. Teneva ‘‘koseyyakassaṭamaya’’nti ācariyadhammapālattherena (dī. ni. ṭī. 

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15.过量坐为从"应以善逝指作八指脚"所说量过坐。依业用故说"关于住随行词"。野兽像为所取狮虎等野兽像。因说于比丘尼分别"名卧床为以所取野兽作"于要义复合说"非净像众非净床卧床"。长毛大毯为四指以上毛黑色大毯。说地为地,于彼行以美广力故毯。因"说彼毛四指以上"故说四指以下可。出毛一边毛为显差别此,故若不入彼等中可应取。织杂为以壁覆等相织缝杂。羊毛具为以鹿毛作具。白具为洁白具。因冷欲者应用故白具,"多柔毛"亦说。厚花为一切花相圆满。于显义灯说"羊毛具为羊毛红具"。因以余鸟梨叶相花列作故亦说鸟梨叶。
三绵为树绵藤绵茧绵称三绵。出於二毛绦彼故出毛作伊音阿音,多音脱,二行。於一边毛绦彼故一边毛。两处某为要义复合阿阇黎及住上寺者。然彼等说中出为一升毛所作花彼故出毛如说法。两边边一等毛所作花彼故一边毛为语义。然於律复注说"出毛为一边升毛羊毛具。亦读'上毛'。一边毛为两边升毛羊毛具",此差别唯名。然义应见於两复注中无未取余。
绢及黄金为黄金以异一余力。以彼等作具黄金。为显此义说"绢黄金所作覆",说为入绢线间黄金所作线织具。说黄金线为"黄金,迦萨达"。故阿阇黎法护长老;

1.15) vuttaṃ. Kaṭṭissaṃ nāma vākavisesotipi vadanti. Ratanaparisibbitanti ratanehi saṃsibbitaṃ, suvaṇṇalittanti keci. Suddhakoseyyanti ratanaparisibbanarahitaṃ. Vinayeti vinayaṭṭhakathaṃ, vinayapariyāyaṃ vā sandhāya vuttaṃ. Idha hi suttantikapariyāye ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī’’ti vuttaṃ. Vinayapariyāyaṃ pana patvā garuke ṭhātabbattā suddhakoseyyameva vaṭṭati, netarānīti vinicchayo veditabbo, suttantikapariyāye pana ratanaparisibbanarahitāpi tūlikā na vaṭṭati, itarāni vaṭṭanti, sacepi tāni ratanaparisibbitāni, bhūmattharaṇavasena yathānurūpaṃ mañcapīṭhādīsu ca upanetuṃ vaṭṭantīti. Suttantadesanāya gahaṭṭhānampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ‘‘ṭhapetvā…pe… na vaṭṭantīti vutta’’nti apare. Dīghanikāyaṭṭhakathāyanti katthaci pāṭho, porāṇadīghanikāyaṭṭhakathāyanti attho. Naccayogganti naccituṃ pahonakaṃ. Karonti ettha naccanti kuttakaṃ, taṃ pana uddalomīekantalomīvisesameva. Vuttañca –

‘‘Dvidasekadasānyudda-lomīekantalomino;

Tadeva soḷasitthīnaṃ, naccayoggañhi kuttaka’’nti.


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1.15.说。亦说黄金名为树皮种。宝缝为以宝缝,某说涂金。纯绢为无宝缝。律为关于律复注或律异门说。因此中于经异门说"除棉一切象毯等以宝缝可"。然至律异门因应住重故唯纯绢可,非余应知抉择,然于经异门无宝缝棉亦不可,余可,若彼等宝缝亦,以地具力如适宜于床座等中亦可近。因于经教说以在家人亦力故为摄彼等"除等不可说"其他。于长部复注为某处读,义为古长部复注。舞用为能舞。于此作舞故作,然彼唯出毛一边毛差别。亦说：
"二绦一绦出,毛与一边毛;
彼即十六女,舞用实作故"。


Hatthino piṭṭhiyaṃ attharaṃ hatthattharaṃ. Evaṃ sesapadesupi. Ajinacammehīti ajinamigacammehi, tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’ti, uparūpari ṭhapetvā sibbanavasena hi santatibhūtā ‘‘paveṇī’’ti vuccati. Kadalīmigoti mañjārākāramigo, tassa dhammena kataṃ pavarapaccattharaṇaṃ tathā. ‘‘Taṃ kirā’’tiādi tadākāradassanaṃ, tasmā suddhameva kadalīmigacammaṃ vaṭṭatīti vadanti. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ. Tampi lohitameva idhādhippetanti āha ‘‘rattavitānenā’’ti. ‘‘Yaṃ vattati, taṃ sauttaraccheda’’nti ettha seso, saṃsibbitabhāvena saddhiṃ vattatīti attho. Rattavitānesu ca kāsāvaṃ vaṭṭati, kusumbhādirattameva na vaṭṭati, tañca kho sabbarattameva. Yaṃ pana nānāvaṇṇaṃ vānacittaṃ vā lepacittaṃ vā, taṃ vaṭṭati. Paccattharaṇasseva padhānattā tappaṭibaddhaṃ setavitānampi na vaṭṭatīti vuttaṃ. Ubhatoti ubhayattha mañcassa sīsabhāge, pādabhāge cāti attho. Etthāpi sauttaracchade viya vinicchayo. Padumavaṇṇaṃ vāti nātirattaṃ sandhāyāha. Vicitraṃ vāti pana sabbathā kappiyattā vuttaṃ, na pana ubhato upadhānesu akappiyattā. Na hi lohitaka-saddo citte vaṭṭati. Paṭalikaggahaṇeneva cittakassāpi attharaṇassa saṅgahetabbappasaṅgato. Sace pamāṇayuttanti vuttamevatthaṃ byatirekato samatthetuṃ āha ‘‘mahāupadhānaṃ pana paṭikkhitta’’nti. Mahāupadhānanti ca pamāṇātikkantaṃ upadhānaṃ. Sīsappamāṇameva hi tassa pamāṇaṃ. Vuttañca ‘‘anujānāmi bhikkhave, sīsappamāṇaṃ bibbohanaṃ kātu’’nti (cūḷava. 297) sīsappamāṇañca nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ miniyamānaṃ vidatthi ceva caturaṅgulañca hoti. Bibbohanassa majjhaṭṭhānaṃ tiriyato muṭṭhiratanaṃ hoti, dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vā. Taṃ pana akappiyattāyeva paṭikkhittaṃ, na tu uccāsayanamahāsayanapariyāpannattā. Dvepīti sīsūpadhānaṃ, pādūpadhānañca. Paccattharaṇaṃ datvāti paccattharaṇaṃ katvā attharitvāti attho, idañca gilānameva sandhāya vuttaṃ. Tenāha senāsanakkhandhakavaṇṇanāyaṃ ‘‘agilānassāpi sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati. Gilānassa bibbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭatī’’ti (cūḷava. aṭṭha. 297) vuttanayenevāti vinaye bhagavatā vuttanayeneva. Kathaṃ pana vuttanti āha ‘‘vuttañheta’’ntiādi. Yathā aṭṭhaṅgulapādakaṃ hoti, evaṃ āsandiyā pādacchindanaṃ veditabbaṃ. Pallaṅkassa pana āharimāni vāḷarūpāni āharitvā puna appaṭibaddhatākāraṇampi bhedanameva. Vijaṭetvāti jaṭaṃ nibbedhetvā. Bibbohanaṃ kātunti tāni vijaṭitatūlāni anto pakkhipitvā bibbohanaṃ kātuṃ.



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象背具为象背铺具。如是余词中亦。以羚羊皮为以羚羊皮，说彼皮更细，故作二层三层缝。故说"羚羊编"，因以上上置缝力如续故说"编"。香蕉鹿为猫形鹿，以法作彼胜覆具如是。"说彼等"等为显彼相，故说唯净香蕉鹿皮可。上覆上分故上覆，幔。彼亦此中意唯红故说"以红幔"。"何可，彼与上切"此中余，与缝性共可为义。于红幔中袈裟可，姜黄等染唯不可，然彼唯一切红。然何杂色或织杂或涂杂，彼可。因覆具为主故系彼白幔亦不可说。两为于两处床头分及足分义。此中亦如与上切抉择。或莲色为关于不太红说。或杂因一切净故说，非因两枕不净。因红音不可于杂。因以锦摄杂具亦应摄。若有量故说义以相违力说"然大枕遮"。大枕为过量枕。因唯头量为彼量。亦说"诸比丘，我允许作头量枕"。名头量为彼宽三角中两角间量一张手及四指。枕中处横一拳量，然长一半量或二量。然彼因非净故遮，非因入高坐大坐。二亦为头枕及足枕。给覆具为作覆具铺义，此关于病者说。故说于住处蕴释"不病者亦头枕及足枕二唯可。病者铺枕上作覆具卧亦可"如律中世尊说法唯。然如何说故说"因说此"等。如有八指脚，如是应知切高椅足。然卧床取所取野兽像再作不系相亦破。解纠为解缠。作枕为入彼等已解绵作枕。

16.‘‘Mātukucchito nikkhantadārakāna’’nti etena aṇḍajajalābujānameva gahaṇaṃ, mātukucchito nikkhantattāti ca kāraṇaṃ dasseti, tenevāyamattho sijjhati ‘‘anekadivasāni antosayanahetu esa gandho’’ti. Ucchādenti ubbaṭṭenti. Saṇṭhānasampādanatthanti susaṇṭhānatāsampādanatthaṃ. Parimaddantīti samantato maddanti.

Tesaṃyeva dārakānanti puññavantānameva dārakānaṃ. Tesameva hi pakaraṇānurūpatāya gahaṇaṃ. Mahāmallānanti mahataṃ bāhuyuddhakārakānaṃ. Ādāso nāma maṇḍanakapakatikānaṃ manussānaṃ attano mukhachāyāpassanatthaṃ kaṃsalohādīhi kato bhaṇḍaviseso. Tādisaṃ sandhāya ‘‘yaṃ kiñci…pe… na vaṭṭatī’’ti vuttaṃ. Alaṅkārañjanameva na bhesajjañjanaṃ. Maṇḍanānuyogassa hi adhippetattā tamidhānadhippetaṃ. Loke mālā-saddo baddhamālāyameva ‘‘mālā mālyaṃ pupphadāme’’ti vacanato. Sāsane pana suddhapupphesupi niruḷhoti āha ‘‘abaddhamālā vā’’ti. Kāḷapīḷakādīnanti kāḷavaṇṇapīḷakādīnaṃ. Mattikakakkanti osadhehi abhisaṅkhataṃ yogamattikācuṇṇaṃ. Dentīti vilepenti. Caliteti vikārāpajjanavasena calanaṃ patte , kupiteti attho. Tenāti sāsapakakkena. Doseti kāḷapīḷakādīnaṃ hetubhūte lohitadose. Khāditeti apanayanavasena khādite. Sannisinneti tādise duṭṭhalohite parikkhīṇe. Mukhacuṇṇakenāti mukhavilepanena . Cuṇṇentīti vilimpenti. Taṃ sabbanti mattikākakkasāsapatilahaliddikakkadānasaṅkhātaṃ mukhacuṇṇaṃ, mukhavilepanañca na vaṭṭati. Atthānukkamasambhavato hi ayaṃ padadvayassa vaṇṇanā. Mukhacuṇṇasaṅkhātaṃ mukhavilepananti vā padadvayassa tulyādhikaraṇavasena atthavibhāvanā.

Hatthabandhanti hatthe bandhitabbamābharaṇaṃ, taṃ pana saṅkhakapālādayoti āha ‘‘hatthe’’tiādi. Saṅkho eva kapālaṃ tathā. ‘‘Apare’’tiādinā yathākkamaṃ ‘‘sikhābandha’’ntiādi padānamatthaṃ saṃvaṇṇeti. Tattha sikhanti cūḷaṃ. Cīrakaṃ nāma yena cūḷāya thirakaraṇatthaṃ, sobhanatthañca vijjhati. Muttāya, muttā eva vā latā muttālatā, muttāvaḷi. Daṇḍo nāma catuhatthoti vuttaṃ ‘‘catuhatthadaṇḍaṃ vā’’ti. Alaṅkatadaṇḍakanti pana tato omakaṃ rathayaṭṭhiādikaṃ sandhāyāha. Bhesajjanāḷikanti bhesajjatumbaṃ. Pattādiolambanaṃ vāmaṃseyeva aciṇṇanti vuttaṃ ‘‘vāmapasse olaggita’’nti. Kaṇṇikā nāma kūṭaṃ, tāya ca ratanena ca parikkhitto koso yassa tathā. Pañcavaṇṇasuttasibbitanti nīlapītalohitodātamañjiṭṭhavasena pañcavaṇṇehi suttehi sibbitaṃ tividhampi chattaṃ. Ratanamattāyāmaṃ caturaṅgulavitthatanti tesaṃ paricayaniyāmena vā nalāṭe bandhituṃ pahonakappamāṇena vā vuttaṃ. ‘‘Kesantaparicchedaṃ dassetvā’’ti etena tadanajjhottharaṇavasena bandhanākāraṃ dasseti. Meghamukheti abbhantare. ‘‘Maṇi’’nti idaṃ siromaṇiṃ sandhāya vuttanti āha ‘‘cūḷāmaṇi’’nti, cūḷāyaṃ maṇinti attho. Camarassa ayaṃ cāmaro, sveva vālo, tena katā bījanī cāmaravālabījanī. Aññāsaṃ pana makasabījanīvākamayabījanīusīramayabījanīmorapiñchamayabījanīnaṃ, vidhūpanatālavaṇṭānañca kappiyattā tassāyeva gahaṇaṃ daṭṭhabbaṃ.



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16"从母胎出生儿"以此取卵生胎生唯,因从母胎出为因显,以彼唯此义成"因内住多日此香"。涂抹摩擦。为成形为成善形。按摩为遍摩。
彼等儿唯为唯福儿。因唯彼等适经故取。大力士为大臂战作者。名镜为庄饰性人为见自面影以铜等金属作物种。关于如彼说"任何等不可"。唯庄严涂非药涂。因庄严习意故此非意。世间花音于系花唯因说"花花鬘花环"。然于教亦立于净花故说"或不系花"。黑痘等为黑色痘等。泥糊为以药合成药泥粉。涂为涂敷。动为以变异力得动,义为动。以彼为以芥糊。过为黑痘等因血过。食为以除力食。息为如彼恶血尽。以面粉为以面涂。粉为涂。彼一切为泥糊芥芝黄糊给称面粉及面涂不可。因义次第有故此二词释。或面粉称面涂为以二词同依力义显。
手系为应系于手装饰,然彼贝甲等故说"于手"等。贝即壳如是。以"其他"等次第释"髻系"等词义。彼中髻为发髻。名环为以彼为发髻坚及美刺。珠或唯珠藤珠藤,珠串。名杖为四肘故说"或四肘杖"。装饰杖为关于从彼少车杖等说。药筒为药瓠。钵等悬于左边惯习故说"悬于左边"。顶为尖,以彼及宝围壳彼故如是。以五色线缝为以青黄赤白茜五色线缝三种伞。量长一张手宽四指为以彼等常用规或以于额系及量说。"显发边限"以此显以不覆力系相。云面为内。"宝"此关于头宝说说"髻宝",义为于髻宝。尾为瞿尾,唯彼尾,以彼作扇尾扇。然应见取彼唯因余蚊扇草扇菖蒲扇孔雀尾扇及烟扇多罗叶扇等净。

17. Duggatito, saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānamarahati, tasmiṃ vā niyyāne niyuttā, taṃ vā niyyānaṃ phalabhūtaṃ etissāti niyyānikā, vacīduccaritakilesato niyyātīti vā niyyānikā ī-kārassa rassattaṃ, ya-kārassa ca ka-kāraṃ katvā. Anīya-saddo hi bahulā katvatthābhidhāyako. Cetanāya saddhiṃ samphappalāpavirati idha adhippetā. Tappaṭipakkhato aniyyānikā, samphappalāpo, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā.Tiracchānabhūtāti tirokaraṇabhūtā vibandhanabhūtā. Sopi nāmāti ettha nāma-saddo garahāyaṃ. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttattā catusaccakammaṭṭhānabhāve. Kāmassādavasenāti kāmasaṅkhātaassādavasena. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Upāhanāti yānakathāsambandhaṃ sandhāya vuttaṃ. Suṭṭhu nivesitabboti suniviṭṭho. Tathā dunniviṭṭho. Gāma-saddena gāmavāsī janopi gahitoti āha ‘‘asukagāmavāsino’’tiādi.

Sūrakathāti ettha sūra-saddo vīravācakoti dasseti ‘‘sūro ahosī’’ti iminā. Visikhā nāma maggasanniveso, idha pana visikhāgahaṇena tannivāsinopi gahitā ‘‘sabbo gāmo āgato’’tiādīsu viya, tenevāha ‘‘saddhā pasannā’’tiādi.

Kumbhassa ṭhānaṃ nāma udakaṭṭhānanti vuttaṃ ‘‘udakaṭṭhānakathā’’ti. Udakatitthakathātipi vuccati tattheva samavarodhato. Apica kumbhassa karaṇaṭṭhānaṃ kumbhaṭṭhānaṃ. Tadapadesena pana kumbhadāsiyo vuttāti dasseti ‘‘kumbhadāsikathā vā’’ti iminā. Pubbe petā kālaṅkatāti pubbapetā. ‘‘Peto pareto kālaṅkato’’ti hi pariyāyavacanaṃ. Heṭṭhā vuttanayamatidisituṃ ‘‘tatthā’’tiādi vuttaṃ.

Purimapacchimakathāhi vimuttāti idhāgatāhi purimāhi, pacchimāhi ca kathāhi vimuttā. Nānāsabhāvāti atta-saddassa sabhāvapariyāyabhāvamāha. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Uppattiṭhitisambhārādivasena lokaṃ akkhāyati etāyāti lokakkhāyikā, sā pana lokāyatasamaññe vitaṇḍasatthe nissitā sallāpakathāti dasseti ‘‘lokāyatavitaṇḍasallāpakathā’’ti iminā. Lokā bālajanā āyatanti ettha ussahanti vādassādenāti lokāyataṃ, loko vā hitaṃ na yatati na īhati tenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti . Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā kathaṃ tanonti etthāti vitaṇḍo, viruddhena vā vādadaṇḍena tāḷenti ettha vādinoti vitaṇḍo, sabbattha niruttinayena padasiddhi.

Sāgaradevena khatoti ettha sāgararañño puttehi khatotipi vadanti. Vijjati pavedanahetubhūtā muddhā yassāti samuddo dha-kārassa da-kāraṃ katvā, saha-saddo cettha vijjamānatthavācako ‘‘salomakosapakkhako’’tiādīsu viya. Bhavoti vuddhi bhavati vaḍḍhatīti katvā. Vibhavoti hāni tabbirahato. Dvandato pubbe suyyamāno itisaddo paccekaṃ yojetabboti āha ‘‘iti bhavo iti abhavo’’ti. Yaṃ vā taṃ vāti yaṃ kiñci, atha taṃ aniyamanti attho. Abhūtañhi aniyamatthaṃ saha vikappena yaṃtaṃ-saddehi dīpenti ācariyā. Apica bhavoti sassato. Abhavoti ucchedo. Bhavoti vā kāmasukhaṃ. Abhavoti attakilamatho.


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17.以此从恶趣及轮回出故出,天道及解脱道。应彼出,或于彼出用,或彼出为果彼故出,或从语恶行烦恼出故出作伊音短,耶音迦音。因阿尼耶音多说作义。与思共戏论离此中意。从彼对故非出,戏论,彼性非出性,故从非出性。横生为遮作成障碍成。彼亦名此中名音于呵责。于业处性为因无常相应故四谛业处性。以欲味力为以欲称味力。与义共故有义,义为与利相应。履为关于乘说关系说。善应住故善住。如是恶住。以村音取村住人亦故说"某村住"等。
勇说此中勇音说勇者故以"为勇"此显。名街为道安置,然此中以街取彼住者亦如"一切村来"等,故说"信净"等。
瓶处名为水处故说"水处说"。亦说水渡说因于彼即摄。又瓶作处瓶处。然以彼指说瓶婢故以"或瓶婢说"此显。前亡死者为前亡。因"亡者过者死者"为异名语。为超前说法说"于彼"等。
从前后说脱为从此来前及后说脱。种种性为说我音性义。以某名为以生主梵天或自在天。以生住资具等力说示世间由此故世间宣,然彼依于外道论宗戏论闲谈说故以"外道论戏论闲谈说"此显。世间愚人此中励以论味故外道论,或世间不励求利由此故外道论。因依彼书众生不生福业心亦。互相违或天解脱违说展此中故戏论,或以违论杖打此中论者故戏论,一切处以语源法成词。
由海天掘此中亦说由海王子等掘。有显示因头彼故海作陀音达音,此中有音说有义如"有毛鞘翼"等。有为增长有增故作。非有为损从彼离。从复前闻应各别合故说"如是有如是非有"。或何或彼为任何,然彼不定义。因非真说不定义与选择共以何彼音诸师显。又有为常。非有为断。或有为欲乐。非有为自苦。;


Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā battiṃsa tiracchānakathāti vuccanti. Pāḷiyañhi ‘‘iti vā’’ti ettha iti-saddo pakārattho, vā-saddo vikappanattho. Idaṃ vuttaṃ hoti ‘‘evaṃpakāraṃ, ito aññaṃ vā tādisaṃ niratthakakathaṃ anuyuttā viharantī’’ti, ādiattho vā iti-saddo iti vā iti evarūpā ‘‘naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10, 164; ma. ni. 1.293, 411; 2.11, 418; 3.14, 102; a. ni. 10.99) viya, iti evamādiṃ aññampi tādisaṃ kathamanuyuttā viharantīti attho.

18. Viruddhassa gahaṇaṃ viggaho, so yesanti viggāhikā, tesaṃ tathā, viruddhaṃ vā gaṇhāti etāyāti viggāhikā, sāyeva kathā tathā. Sārambhakathāti upārambhakathā. Sahitanti pubbāparāviruddhaṃ. Tatoyeva siliṭṭhaṃ. Taṃ pana atthakāraṇayuttatāyāti dassetuṃ ‘‘atthayuttaṃ kāraṇayuttanti attho’’ti vuttaṃ. Nti vacanaṃ. Parivattitvā ṭhitaṃ sapattagato asamattho yodho viya na kiñci jānāsi, kintu sayameva parājesīti adhippāyo. Vādo dosoti pariyāyavacanaṃ. Tathā caravicarāti. Tattha tatthāti tasmiṃ tasmiṃ ācariyakule. Nibbedhehīti mayā ropitaṃ vādaṃ vissajjehi.

19. Dūtassa kammaṃ dūteyyaṃ, tassa kathā tathā, tassaṃ. Idha, amutrāti upayogatthe bhummavacanaṃ, tenāha ‘‘asukaṃ nāma ṭhāna’’nti. Vitthārato vinicchayo vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 436-437) vuttoti saṅkhepato idha dassetuṃ ‘‘saṅkhepato panā’’tiādi vuttaṃ. Gihisāsananti yathāvuttaviparītaṃ sāsanaṃ. Aññesanti gihīnaññeva.

20.Tividhenāti sāmantajappanairiyāpathasannissitapaccayapaṭisevanabhedato tividhena. Vimhāpayantīti ‘‘ayamacchariyapuriso’’ti attani paresaṃ vimhayaṃ sampahaṃsanaṃ acchariyaṃ uppādenti. Vipubbañhi mhi-saddaṃ sampahaṃsane vadanti saddavidū. Sampahaṃsanākāro ca acchariyaṃ. Lapantīti attānaṃ vā dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā ukkhipanavasena dīpetvā kathenti. Nimittaṃ sīlametesanti nemittikāti taddhitavasena tassīlattho yathā ‘‘paṃsukūliko’’ti (mahāni. 52) apica nimittena vadanti, nimittaṃ vā karontīti nemittikā. Nimittanti ca paresaṃ paccayadānasaññuppādakaṃ kāyavacīkammaṃ vuccati. Nippeso nippisanaṃ cuṇṇaṃ viya karaṇaṃ. Nippisantīti vā nippesā, nippesāyeva nippesikā, nippisanaṃ vā nippeso, taṃ karontītipi nippesikā. Nippeso ca nāma bhaṭapuriso viya lābhasakkāratthaṃ akkosanakhuṃsanuppaṇḍanaparapiṭṭhimaṃsikatā. Lābhena lābhanti ito lābhena amutra lābhaṃ. Nijigīsanti magganti pariyesantīti pariyāyavacanaṃ. Kuhakādayo saddā kuhānādīni nimittaṃ katvā taṃsamaṅgipuggalesu pavattāti āha ‘‘kuhanā…pe… adhivacana’’nti. Aṭṭhakathañcāti taṃtaṃpāḷisaṃvaṇṇanābhūtaṃ porāṇaṭṭhakathañca.

Majjhimasīlavaṇṇanā niṭṭhitā.

Mahāsīlavaṇṇanā



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如是与此六种如是有非有说共三十二横论名有。或于圣典未详来森林山河洲说以如是音摄说三十二横论。因于圣典"如是或"此中如是音为种义,或音为选义。此说有"如是种,从此他或如彼无义说随行住",或初义如是音如是如是如是形"离观听歌舞"等,义为如是等他亦如彼说随行住。
18.违取为诤,彼彼等故诤论,彼等如是,或取违由此故诤论,彼即说如是。忿说为谤说。相应为前后不违。从彼即顺。然彼以义因合故为显说"义合因合义"。言。转住敌至无能战士如不知任何,然自败意。论过为异名语。如是行游。彼彼为于彼彼师家。破为解我立论。
19.使者业使事,彼说如是,于彼。此彼为对格中声,故说"某名处"。广抉择于律复注说故说"然略"等为此中略显。在家教为如说相违教。他为唯在家者。
20.三种为以邻语依威仪依资具差别三种。令惊为生他于自"此希有人"如是惊喜希有。因说音知说喜惊。喜相为希有。语为如自或施者举如彼施何,如是以举举力显说。相为彼等性故相者以造义如"粪扫衣者"。又以相说,或作相故相者。相为生他资具想身语业说。粉碎为粉碎如粉作。或粉碎故粉碎,唯粉碎粉碎者,或粉碎粉碎,作彼亦粉碎者。名粉碎为如佣人为利养恭敬故骂怒讥毁食他背。以利利为由此利于彼利。胜求为寻求为异名语。欺等音以欺等相作于彼具人转故说"欺等名"。及复注为彼彼圣典释旧复注。
中戒释终。
大戒释;

21. Aṅgāni ārabbha pavattattā aṅgasahacaritaṃ satthaṃ ‘‘aṅga’’nti vuttaṃ uttarapadalopena vā. Nimittanti etthāpi eseva nayo, tenāha ‘‘hatthapādādīsū’’tiādi. Keci pana ‘‘aṅganti aṅgavikāraṃ paresaṃ aṅgavikāradassanenāpi lābhālābhādivijānana’’nti vadanti. Nimittasatthanti nimittena sañjānanappakāradīpakaṃ satthaṃ, taṃ vatthunā vibhāvetuṃ ‘‘paṇḍurājā’’tiādimāha. Paṇḍurājāti ca ‘‘dakkhiṇārāmādhipati’’ icceva vuttaṃ. Sīhaḷadīpe dakkhiṇārāmanāmakassa saṅghārāmassa kārakoti vadanti. ‘‘Dakkhiṇamadhurādhipatī’’ti ca katthaci likhitaṃ, dakkhiṇamadhuranagarassa adhipatīti attho. Muttāyoti muttikā. Muṭṭhiyāti hatthamuddāya. Gharagolikāyāti sarabunā. So ‘‘muttā’’ti saññānimittenāha, saṅkhyānimittena pana ‘‘tisso’’ti.

‘‘Mahantāna’’nti etena appakaṃ nimittameva, mahantaṃ pana uppādoti nimittuppādānaṃ visesaṃ dasseti. Uppatitanti uppatanaṃ. Subhāsubhaphalaṃ pakāsento uppajjati gacchatīti uppādo, uppātopi, subhāsubhasūcikā bhūtavikati. So hi dhūmo viya aggissa kammaphalassa pakāsanamattameva karoti, na tu tamuppādetīti. Idanti idaṃ nāma phalaṃ. Evanti iminā nāma ākārena. Ādisantīti niddisanti. Pubbaṇhasamayeti kālavasena. Idaṃ nāmāti vatthuvasena vadati. Yo vasabhaṃ, kuñjaraṃ, pāsādaṃ, pabbataṃ vā āruḷhamattānaṃ supine passati, tassa ‘‘idaṃ nāma phala’’ntiādinā hi vatthukittanaṃ hoti. Supinakanti supinasatthaṃ. Aṅgasampattivipattidassanamattena pubbe ‘‘aṅga’’nti vuttaṃ, idha pana mahānubhāvatādinipphādakalakkhaṇavisesadassanena ‘‘lakkhaṇa’’nti ayametesaṃ viseso, tenāha ‘‘iminālakkhaṇenā’’tiādi. Lakkhaṇanti hi aṅgapaccaṅgesu dissamānākāravisesaṃ sattisirivacchagadāpāsādādikamadhippetaṃ taṃ taṃ phalaṃ lakkhīyati anenāti katvā, satthaṃ pana tappakāsanato lakkhaṇaṃ. Āhateti purāṇe. Anāhateti nave. Ahateti pana pāṭhe vuttavipariyāyena attho. Ito paṭṭhāyāti devarakkhasamanussādibhedena yathāphalaṃ parikappitena vividhavatthabhāge ito vā etto vā sañchinne idaṃ nāma bhogādiphalaṃ hoti. Evarūpena dārunāti palāsasiriphalādidārunā, tathā dabbiyā. Yadi dabbihomādīnipi aggihomāneva , atha kasmā visuṃ vuttānīti āha ‘‘evarūpāyā’’tiādi. Dabbihomādīni homopakaraṇādivisesehi phalavisesadassanavasena vuttāni, aggihomaṃ pana vuttāvasesasādhanavasena vuttanti adhippāyo. Tenāha ‘‘dabbihomādīnī’’tiādi.

Kuṇḍakoti taṇḍulakhaṇḍaṃ, tilassa idanti telaṃ, samāsataddhitapadāni pasiddhesu sāmaññabhūtānīti visesakaraṇatthaṃ ‘‘tilatelādika’’nti vuttaṃ. Pakkhipananti pakkhipanatthaṃ. ‘‘Pakkhipanavijja’’ntipi pāṭho, pakkhipanahetubhūtaṃ vijjanti attho. Dakkhiṇakkhakajaṇṇulohitādīhīti dakkhiṇakkhakalohitadakkhiṇajaṇṇulohitādīhi. ‘‘Pubbe’’tiādinā aṅgaaṅgavijjānaṃ visesadassanena punaruttabhāvamapaneti. Aṅgulaṭṭhiṃ disvāti aṅgulibhūtaṃ, aṅguliyā vā jātaṃ aṭṭhiṃ passitvā, aṅgulicchavimattaṃ apassitvā tadaṭṭhivipassanavaseneva byākarontīti vuttaṃ hoti. ‘‘Aṅgalaṭṭhinti sarīra’’nti (dī. ni. ṭī. 

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21.因关于支起故与支俱行书说"支"或以后词略。相此中亦此法,故说"于手足等"等。某说"支为支变以见他支变亦知利不利等"。相书为以相知种显书,以事显彼说"般度王"等。般度王为说"南园主"唯。说斯里兰卡岛南园名僧园作者。某处写"南摩偷拉(今印度马图拉)主",义为南摩偷拉城主。珠为珍珠。以拳为以手印。家蜥为以蝎。彼以"珠"相想说,然以数相"三"。
"大等"以此显小相唯,然大生为显相生差别。生为生。显善不善果生行故生,亦变,善不善示变异。因彼如烟对火唯作业果显,非生彼。此为此名果。如是为以此名相。说为述。晨时为以时。此名为以事说。若见自登牛王,象,殿,山於梦,彼"此名果"等为事说。梦为梦书。以支圆满破坏见唯前说"支",然此中以大力等生特相见故"相"为此等差别,故说"以此相"等。相为於支分见相差别剑吉祥印杵殿等意由此观彼彼果故作,然书因显彼故相。打为旧。非打为新。然打读以说相反义。从此为以天夜叉人等差别如果思种种物分从此或彼割此名财等果有。如是木为以波罗奢吉祥果等木,如是杓。若杓火祭等亦火祭唯,然何故别说故说"如是"等。以杓火祭等以火祭具等差别显果差别力说,然火祭以说余成力说为意。故说"杓火祭等"等。
糠为米碎,胡麻此故油,复合造词于知通为特差故说"胡麻油等"。投为为投。亦读"投明",义为投因明。以右肩膝血等为以右肩血右膝血等。以"前"等以支支明差别显除重性。见指骨为见作指或生指骨,不见指皮唯以见彼骨力说义为说。"骨支为身"；

1.21) pana ācariyadhammapālattherena vuttaṃ, evaṃ sati aṅgapaccaṅgānaṃ viruhanabhāvena laṭṭhisadisattā sarīrameva aṅgalaṭṭhīti viññāyati. Kulaputtoti jātikulaputto, ācārakulaputto ca. Disvāpīti ettha api-saddo adisvāpīti sampiṇḍanattho. Abbhino satthaṃ abbheyyaṃ. Māsurakkhena kato gantho māsurakkho. Rājūhi paribhūttaṃ satthaṃ rājasatthaṃ. Sabbānipetāni khattavijjāpakaraṇāni. Siva-saddo santiatthoti āha ‘‘santikaraṇavijjā’’ti, upasaggūpasamanavijjāti attho. Sivā-saddameva rassaṃ katvā evamahāti sandhāya ‘‘siṅgālarutavijjā’’ti vadanti, siṅgālānaṃ rute subhāsubhasañjānanavijjāti attho. ‘‘Bhūtavejjamantoti bhūtavasīkaraṇamanto. Bhūrighareti antopathaviyaṃ kataghare, mattikāmayaghare vā. ‘‘Bhūrivijjā sassabuddhikaraṇavijjā’’ti sārasamāse. Sappāvhāyanavijjāti sappāgamanavijjā. Visavantameva vāti visavamānameva vā. Bhāvaniddesassa hi māna-saddassa antabyappadeso. Yāya karonti, sā visavijjāti yojanā. ‘‘Visatantrameva vā’’tipi pāṭho. Evaṃ sati sarūpadassanaṃ hoti, visavicāraṇaganthoyevāti attho. Tantranti hi ganthassa parasamaññā. Sapakkhakaapakkhakadvipadacatuppadānanti piṅgalamakkhikādisapakkhakagharagolikādiapakkhakadevamanussacaṅgorādidvipada- kaṇṭasasajambukādicatuppadānaṃ . Rutaṃ vassitaṃ. Gataṃ gamanaṃ, etena ‘‘sakuṇavijjā’’ti idha migasaddassa lopaṃ, nidassanamattaṃ vā dasseti. Sakuṇañāṇanti sakuṇavasena subhāsubhaphalassa jānanaṃ. Nanu sakuṇavijjāya eva vāyasavijjāpaviṭṭhāti āha ‘‘taṃ visuññeva sattha’’nti. Taṃtaṃpakāsakasatthānurūpavasena hi idha tassa tassa vacananti daṭṭhabbaṃ.

Paripakkagatabhāvo attabhāvassa, jīvitakālassa ca vasena gahetabboti dasseti ‘‘idānī’’tiādinā. Ādiṭṭhañānanti ādisitabbassa ñāṇaṃ. Sararakkhaṇanti sarato attānaṃ, attato vā sarassa rakkhaṇaṃ. ‘‘Sabbasaṅgāhika’’nti iminā miga-saddassa sabbasakuṇacatuppadesu pavattiṃ dasseti, ekasesaniddeso vā esa catuppadesveva miga-saddassa niruḷhattā. Sabbesampi sakuṇacatuppadānaṃ rutajānanasatthassa migacakkasamaññā, yathā taṃ subhāsubhajānanappakāre sabbato bhadraṃ cakkādisamaññāti āha ‘‘sabba…pe… vutta’’nti.

22.‘‘Sāmino’’tiādi pasaṭṭhāpasaṭṭhakāraṇavacanaṃ. Lakkhaṇanti tesaṃ lakkhaṇappakāsakasatthaṃ. Pārisesanayena avasesaṃ āvudhaṃ. ‘‘Yamhi kule’’tiādinā imasmiṃ ṭhāne tathājānanahetu eva sesaṃ lakkhaṇanti dasseti. Ayaṃ visesoti ‘‘lakkhaṇa’’nti heṭṭhā vuttā lakkhaṇato viseso. Tadatthāvikaraṇatthaṃ ‘‘idañcettha vatthū’’ti vuttaṃ aggiṃ dhamamānanti aggiṃ mukhavātena jālentaṃ. Makkhesīti vināseti. Piḷandhanakaṇṇikāyāti kaṇṇālaṅkārassa. Gehakaṇṇikāyāti gehakūṭassa, etena ekasesanayaṃ, sāmaññaniddesaṃ vā upetaṃ. Kacchapalakkhaṇanti kummalakkhaṇaṃ. Sabbacatuppadānanti miga-saddassa catuppadavācakattamāha.

23.Asukadivaseti dutiyātatiyāditithivasena vuttaṃ. Asukanakkhattenāti assayujabharaṇīkattikārohaṇīādinakkhattayogavasena. Vippavutthānanti vippavasitānaṃ sadesato nikkhantānaṃ. Upasaṅkamanaṃ upayānaṃ. Apayānaṃ paṭikkamanaṃ. Dutiyapadepīti ‘‘bāhirānaṃ raññaṃ…pe… bhavissatī’’ti vutte dutiyavākyepi. ‘‘Abbhantarānaṃ raññaṃ jayo’’tiādīhi dvīhi vākyehi vuttā jayaparājayā pākaṭāyeva.



我来为您直译这段巴利文：
1.21.然由法护长老师说,如是有支分生长性故如杖身唯为骨支当知。善男子为生族子及行族子。见亦此中亦音见亦不为摄义。云书为云。由摩苏拉卡作书摩苏拉卡。王用书王书。此一切为刹帝利明具。寂音为寂义故说"作寂明",义为除障明。寂音唯作短如是说故说"野干声明",义为於野干声知善不善明。"鬼医咒为鬼自在咒。地屋为於内地作屋,或土屋。"地明作谷增长明"於精要。召蛇明为蛇来明。唯有毒或唯出毒。因有语指末摄音。以何作,彼毒明为合。亦读"唯毒经"。如是有自相显,义为唯毒观书。因经为书他名。有翼无翼二足四足为如蜜蜂蚊等有翼家蜥等无翼天人昌果拉等二足刺兔野犬等四足。鸣为叫。行为行,以此"鸟明"此中兽音略,或显唯例。鸟智为以鸟力知善不善果。岂非唯由鸟明入乌明故说"彼别唯书"。因以彼彼显书随顺力此中应见彼彼说。
以已熟行性自体及命时力应取显以"今"等。预知为应说智。护己为由己护自,或由自护己。"一切摄"以此显兽音於一切鸟四足转,或此一省说因兽音立於四足唯。一切鸟四足鸣知书名兽轮,如彼於善不善知种一切吉轮等名故说"一切等说"。
22"主人"等为胜不胜因说。相为彼等相显书。以余法余武器。以"於何族"等以於此处如是知因唯余相显。此差别为从下说"相"相差别。显彼义说"此中此事"。吹火为以口风燃火。破为灭。装饰环为耳饰。屋环为屋尖,以此一省法,或入通说。龟相为龟相。一切四足为说兽音说四足。
23.某日为以第二第三等日力说。某宿为以马头房宿鬼宿摄政宿等宿合力。离为离已从己地出。近为近。离为退。第二句亦为於说"外王等将"第二语亦。以"内王胜"等二语说胜败显唯。;

24.Rāhūti rāhu nāma asurissaro asurarājā. Tathā hi mahāsamayasutte asuranikāye vuttaṃ –

‘‘Satañca baliputtānaṃ, sabbe verocanāmakā;

Sannayhitvā balisenaṃ, rāhubhaddamupāgamu’’nti. (dī. ni. 2.339);

Tassa candimasūriyānaṃ gahaṇaṃ saṃyuttanikāye candimasuttasūriyasuttehi dīpetabbaṃ. Iti-saddo cettha ādiattho ‘‘candaggāhādayo’’ti vuttattā, tena sūriyaggāhanakkhattaggāhā saṅgayhanti. Tasmā candimasūriyānamiva nakkhattānampi rāhunā gahaṇaṃ veditabbaṃ. Tato eva hi ‘‘api cā’’tiādinā nakkhattagāhe dutiyanayo vutto. Aṅgārakādigāhasamāyogopīti aggahitaggahaṇena aṅgārakasasiputtasūragarusukkaravisutaketusaṅkhātānaṃ gāhānaṃ samāyogo api nakkhattagāhoyeva saha payogena gahaṇato. Sahapayogopi hi vedasamayena gahaṇanti vuccati. Ukkānaṃ patananti ukkobhāsānaṃ patanaṃ. Vātasaṅghātesu hi vegena aññamaññaṃ saṅghaṭṭentesu dīpikobhāso viya obhāso uppajjitvā ākāsato patati, tatrāyaṃ ukkāpātavohāro. Jotisatthepi vuttaṃ –

‘‘Mahāsikhā ca sukkhaggā-rattānilasikhojjalā;

Porisī ca pamāṇena, ukkā nānāvidhā matā’’ti.

Disākālusiyanti disāsu khobhanaṃ, taṃ sarūpato dasseti ‘‘aggisikhadhūmasikhādīhi ākulabhāvo viyā’’ti iminā, aggisikhadhūmasikhādīnaṃ bahudhā pātubhāvo eva disādāho nāmāti vuttaṃ hoti. Tadeva ‘‘dhūmaketū’’ti lokiyā vadanti. Vuttañca jotisatthe –

‘‘Ketu viya sikhāvatī, joti uppātarūpinī’’ti.

Sukkhavalāhakagajjananti vuṭṭhimantarena vāyuvegacalitassa valāhakassa nadanaṃ. Yaṃ lokiyā ‘‘nighāto’’ti vadanti. Vuttañca jotisatthe –

‘‘Yadāntalikkhe balavā, māruto mārutāhato;

Patatyadho sa nīghāto, jāyate vāyusambhavo’’ti.

Udayananti lagganamāyūhanaṃ.

‘‘Yadodeti tadā laganaṃ, rāsīnamanvayaṃ kamā’’ti –

Hi vuttaṃ. Atthaṅgamanampi tato sattamarāsippamāṇavasena veditabbaṃ. Abbhā dhūmo rajo rāhūti imehi catūhi kāraṇehi avisuddhatā. Tabbinimuttatā vodānaṃ. Vuttañca ‘‘cattārome bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave, candimasūriyānaṃ upakkilesā, yena…pe… dhūmo…pe… rajo…pe… rāhu bhikkhave…pe… ime kho…pe… na virocantī’’ti (a. ni. 4.50).

25.Devassāti meghassa. Dhārānuppavecchanaṃ vassanaṃ. Avaggāhoti dhārāya avaggahaṇaṃ duggahaṇaṃ, tenāha ‘‘vassavibandho’’ti. Hatthamuddāti hatthena adhippetaviññāpanaṃ, taṃ pana aṅgulisaṅkocanena gaṇanāyevāti ācariyadhammapālattherena (dī. ni. ṭī. 1.21) vuttaṃ. Ācariyasāriputtattherena pana ‘‘hatthamuddā nāma aṅgulipabbesu saññaṃ ṭhapetvā gaṇanā’’ti dassitā. Gaṇanā vuccati acchiddakagaṇanā parisesañāyena, sā pana pādasikamilakkhakādayo viya ‘‘ekaṃ dve’’tiādinā navantavidhinā nirantaragaṇanāti veditabbā. Samūhanaṃ saṅkalanaṃ visuṃ uppādanaṃ apanayanaṃ paṭuppādanaṃ [saṭuppādanaṃ (aṭṭhakathāyaṃ)] ‘‘saduppādana’’ntipi paṭhanti, sammā uppādananti attho. Ādi-saddena vokalanabhāgahārādike saṅgaṇhāti. Tattha vokalanaṃ visuṃ samūhakaraṇaṃ, vomissananti attho. Bhāgakaraṇaṃ bhāgo. Bhuñjanaṃ vibhajanaṃ hāro. Sāti yathāvuttā piṇḍagaṇanā disvāti ettha diṭṭhamattena gaṇetvāti attho gahetabbo.

Paṭibhānakavīti ettha aṅguttarāgame (a. ni. 

我来为您直译这段巴利文：
24.罗候为名罗候自在阿修罗阿修罗王。如是於大集经说阿修罗众：
"百力子等,一切名毗卢遮那;
整装力军,近罗候贤。"
彼取月日应以相应部月经日经显。此中如是音为初义因说"月取等",以彼摄日取星取。故应知如月日亦星由罗候取。从彼唯故以"又"等说星取第二法。火星等取合亦为以未取取火星木星日神木星金星日星彗星称取合亦唯星取因与用取。因与用亦由韦陀法说取。流星落为光落。因於风聚以速互击生如灯光光生从空落,此中此流星落言说。於光书亦说：
"大焰及干顶-赤风焰光;
以人量,流星种种思。"
方混浊为於方扰,以"如火焰烟焰等混乱性"此显彼自相,义为说火焰烟焰等多现唯名方烧。彼唯世人说"烟星"。说於光书：
"如星有焰,光变相。"
干云雷为无雨以风力动云鸣。世人说"击"。说於光书：
"当於空强,风风打;
落下彼击,生风生。"
升为宿起。因说：
"当升时宿,宫次随。"
没亦应由从彼七宫量力知。云烟尘罗候为以此四因不净。离彼性净。说"诸比丘此四月日垢,以此垢染月日不暖不光不照。何四?诸比丘云月日垢,以何等烟等尘等罗候比丘等此等等不照。"
25.天为云。滴放为雨。入为滴恶取,故说"雨障"。手印为以手意表显,然彼以指缩数唯由法护长老师说。然由舍利弗长老师显"名手印为於指节置想数"。数说无缺数以余法,然彼应知如足式外道等以"一二"等九末法无间数。集为合别生除返生[邪生]亦读"正生",义为正生。以初音摄分开分等。此中分开为别作集,义为分开。作分为分。享为分取。彼为如说聚数见此中应取以见量数义。
机智诗人此中增支;

4.231) vuttānanti seso, kavīnaṃ kabyakaraṇanti sambandho, etena kavīhi kataṃ, kavīnaṃ vā idaṃ kāveyyanti atthaṃ dasseti. ‘‘Attano cintāvasenā’’tiādi tesaṃ sabhāvadassanaṃ. Tathā hi vatthuṃ, anusandhiñca sayameva cirena cintetvā karaṇavasena cintākavi veditabbo. Kiñci sutvā sutena asutaṃ anusandhetvā karaṇavasena sutakavi, kiñci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi, yaṃ kiñci parena kataṃ kabbaṃ vā nāṭakaṃ vā disvā taṃsadisameva aññaṃ attano ṭhānuppattikapaṭibhānena karaṇavasena paṭibhānakavīti. Nti tamatthaṃ. Tappaṭibhāganti tena diṭṭhena sadisaṃ. ‘‘Kattabba’’nti ettha visesanaṃ, ‘‘karissāmī’’ti ettha vā bhāvanapuṃsakaṃ. Ṭhānuppattikapaṭibhānavasenāti kāraṇānurūpaṃ pavattanakañāṇavasena. Jīvikatthāyāti pakaraṇādhigatavaseneva vuttaṃ. Kavīnaṃ idanti kabyaṃ, yaṃ ‘‘gīta’’nti vuccati.

26. Pariggahabhāvena dārikāya gaṇhanaṃ āvāhanaṃ. Tathā dānaṃ vivāhanaṃ. Idha pana tathākaraṇassa uttarapadalopena niddeso, hetugabbhavasena vā, tenāha ‘‘imassa dārakassā’’tiādi. Itīti evaṃhontesu, evaṃbhāvato vā. Uṭṭhānanti khettādito uppannamāyaṃ. Iṇanti dhanavaḍḍhanatthaṃ parassa dinnaṃ pariyudañcanaṃ. Pubbe paricchinnakāle asampattepi uddharitamiṇaṃ uṭṭhānaṃ, yathāparicchinnakāle pana sampatte iṇanti keci, tadayuttameva iṇagahaṇeneva sijjhanato. Paresaṃ dinnaṃ iṇaṃ vā dhananti sambandho. Thāvaranti ciraṭṭhitikaṃ. Desantare diguṇatiguṇādigahaṇavasena bhaṇḍappayojanaṃ payogo. Tattha vā aññattha vā yathākālaparicchedaṃ vaḍḍhigahaṇavasena payojanaṃ uddhāro. ‘‘Bhaṇḍamūlarahitānaṃ vāṇijaṃ katvā ettakena udayena saha mūlaṃ dethā’ti dhanadānaṃ payogo, tāvakālikadānaṃ uddhāro’’tipi vadanti. Ajja payojitaṃ diguṇaṃ catuguṇaṃ hotīti yadi ajja payojitaṃ bhaṇḍaṃ, evaṃ aparajja diguṇaṃ, ajja catuguṇaṃ hotīti attho. Subhassa, subhena vā gamanaṃ pavattanaṃ subhago, tassa karaṇaṃ subhagakaraṇaṃ, taṃ pana piyamanāpassa, sassirīkassa vā karaṇamevāti āha ‘‘piyamanāpakaraṇa’’ntiādi. Sassirīkakaraṇanti sarīrasobhaggakaraṇaṃ. Vilīnassāti patiṭṭhahitvāpi paripakkamapāpuṇitvā vilopassa. Tathā paripakkabhāvena aṭṭhitassa. Pariyāyavacanametaṃ padacatukkaṃ. Bhesajjadānanti gabbhasaṇṭhāpanabhesajjassa dānaṃ. Tīhi kāraṇehīti ettha vātena, pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, tappaccayā eva kammaṃ vipaccati, sayameva pana kammunā okāse kate na ekantena vātā, pāṇakā vā apekkhitabbāti kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Vinayaṭṭhakathāyaṃ (vi. aṭṭha. 

我来为您直译这段巴利文：
4.231.说为余,诗人作诗为关系,以此显由诗人作,或诗人此诗。"以自思力"等为彼等自性显。如是应知事及连续唯自久思以作力为思诗人。闻何以闻合未闻以作力为闻诗人,观何义以彼略广等力为义诗人,见何他作诗或戏以自处生机智以作力为机智诗人。解彼义。如彼见为与彼见同。"应作"此中形容,"将作"此中或中性作。以处生机智力为以因相应转智力。为活命为以论证力唯说。诗人此故诗,彼说"歌"。
26.以摄受性取女为娶。如是给嫁。然此中如是作以后词略说,或以因胎力,故说"此童"等。如是为如是有等,或从如是性。生为从田等生收。债为为财增给他掘。前定时未至亦举债生,然於如定时至债为某,彼不应唯以债取成故。与他债或财为关系。固为长住。以於异地二倍三倍等取力货物用为用。於彼或他处以如时限取利力用为取。亦说"无货物本为商以如是利共本给为财用,暂给取"。今用二倍四倍为若今用货物,如是后日二倍,今四倍义。善或以善行转善运,彼作善运作,然彼作可爱可意或有吉祥作唯故说"作可爱可意"等。作有吉祥为作身美。离为虽住得熟坏。如是以熟性不住。此四句为异名语。药给为住胎药给。以三因此中应见风或命於胎坏非前业作处,由彼缘唯业熟,然唯业作处不一向应待风命为业别因性说。於律复注;;

2.185) pana vātena pāṇakehi vā gabbho vinassanto kammaṃ vinā na vinassatīti adhippāyena tamaññātra dvīhi kāraṇehīti vuttaṃ. Nibbāpanīyanti upasamakaraṃ. Paṭikammanti yathā te na khādanti, tathā paṭikaraṇaṃ.

Bandhakaraṇanti yathā jiṃ cāletuṃ na sakkoti, evaṃ anāloḷitakaraṇaṃ. Parivattanatthanti āvudhādinā saha ukkhittahatthānaṃ aññattha parivattanatthaṃ, attanā gopitaṭṭhāne akhipetvā parattha khipanatthanti vuttaṃ hoti. Khipatīti ca aññattha khipatīti attho. Vinicchayaṭṭhāneti aḍḍavinicchayaṭṭhāne. Icchitatthassa devatāya kaṇṇe kathanavasena jappanaṃ kaṇṇajappananti ca vadanti. Devataṃ otāretvāti ettha mantajappanena devatāya otāraṇaṃ. Jīvikatthāyāti yathā pāricariyaṃ katvā jīvitavutti hoti, tathā jīvitavuttikaraṇatthāya. Ādiccapāricariyāti karamālāhi pūjaṃ katvā sakaladivasaṃ ādiccābhimukhāvaṭṭhānena ādiccassa paricaraṇaṃ. ‘‘Tathevā’’ti iminā ‘‘jīvikatthāyā’’ti padamākaḍḍhati. Sirivhāyananti ī-kārato a-kāralopena sandhiniddeso, tenāha ‘‘siriyā avhāyana’’nti. ‘‘Sirenā’’ti pana ṭhānavasena avhāyanākāraṃ dasseti. Ye tu a-kārato a-kārassa lopaṃ katvā ‘‘siravhāyana’’nti paṭhanti, tesaṃ pāṭhe ayamattho ‘‘mantaṃ jappetvā sirasā icchitassa atthassa avhāyana’’nti.

 我来为您直译这段巴利文：

然於律复注以风或命胎坏无业不坏意故说彼他二因。灭为作寂。对作为如彼等不食,如是对作。 

作缚为如不能动舌,如是作不动。为转为与武器等共举手等他处转,义为说不投於自护处投於他处。投为义为投他处。於判处为於诤判处。以说所欲义於天耳力诵为耳诵亦说。引天下此中以咒诵天引下。为活命为如作侍活命有,如是为作活命。日侍为以花鬘作供一切日面日侍。"如是"以此牵"为活命"句。吉召为以伊音阿音略合说,故说"由吉召"。然"以首"以处力显召相。然彼等作阿音从阿音略读"首召",彼等读此义为"诵咒以头召所欲义"。


27.Devaṭṭhānanti devāyatanaṃ. Upahāranti pūjaṃ. Samiddhikāleti āyācitassa atthassa siddhakāle. Santipaṭissavakammanti devatāyācanāya yā santi paṭikattabbā, tassā paṭissavakaraṇaṃ. Santīti cettha mantajappanena pūjākaraṇaṃ, tāya santiyā āyācanappayogoti attho. Tasminti yaṃ ‘‘sace me idaṃ nāma samijjhissatī’’ti vuttaṃ, tasmiṃ paṭissavaphalabhūte yathābhipatthitakammasmiṃ. Tassāti yo ‘‘paṇidhī’’ti ca vutto, tassa paṭissavassa. Yathāpaṭissavañhi upahāre kate paṇidhiāyācanā katā niyyātitā hotīti. Gahitamantassāti uggahitamantassa. Payogakaraṇanti upacārakammakaraṇaṃ. Itīti kāraṇatthe nipāto, tena vassavossa-saddānaṃ purisapaṇḍakesu pavattiṃ kāraṇabhāvena dasseti, paṇḍakato visesena asati bhavatīti vasso. Purisaliṅgato virahena avaasati hīḷito hutvā bhavatīti vosso. Viseso rāgassavo yassāti vasso. Vigato rāgassavo yassāti vossoti niruttinayena padasiddhītipi vadanti. Vassakaraṇaṃ tadanurūpabhesajjena. Vossakaraṇaṃ pana uddhatabījatādināpi, teneva jātakaṭṭhakathāyaṃ ‘‘vossavarāti uddhatabījā orodhapālakā’’ti vuttaṃ . Acchandikabhāvamattanti itthiyā akāmabhāvamattaṃ. Liṅganti purisanimittaṃ.

Vatthubalikammakaraṇanti gharavatthusmiṃ balikammassa karaṇaṃ, taṃ pana upaddavapaṭibāhanatthaṃ, vaḍḍhanatthañca karonti, mantajappanena attano, aññesañca mukhasuddhikaraṇaṃ.Tesanti aññesaṃ. Yoganti bhesajjapayogaṃ. Vamananti pacchindanaṃ. Uddhaṃvirecananti vamanabhedameva ‘‘uddhaṃ dosānaṃ nīharaṇa’’nti vuttattā. Virecananti pakativirecanameva. Adhovirecananti suddhavatthikasāvavatthiādivatthikiriyā ‘‘adho dosānaṃ nīharaṇa’’nti vuttattā. Atho vamanaṃ uggiraṇameva, uddhaṃvirecanaṃ dosanīharaṇaṃ. Tathā virecanaṃ virekova, adhovirecanaṃ dosanīharaṇanti ayametesaṃ viseso pākaṭo hoti. Dosānanti ca pittādidosānanti attho. Semhanīharaṇādi sirovirecanaṃ.Kaṇṇabandhanatthanti chinnakaṇṇānaṃ saṅghaṭanatthaṃ. Vaṇaharaṇatthanti arupanayanatthaṃ. Akkhitappanatelanti akkhīsu usumassa nīharaṇatelaṃ. Yena akkhimhi añjite uṇhaṃ usumaṃ nikkhamati. Yaṃ nāsikāya gaṇhīyati, taṃ natthu.Paṭalānīti akkhipaṭalāni. Nīharaṇasamatthanti apanayanasamatthaṃ. Khārañjananti khārakamañjanaṃ. Sītameva saccaṃ niruttinayena, tassa kāraṇaṃ añjanaṃ saccañjananti āha ‘‘sītalabhesajjañjana’’nti. Salākavejjakammanti akkhirogavejjakammaṃ. Salākasadisattā salākasaṅkhātassa akkhirogassa vejjakammanti hi sālākiyaṃ. Idaṃ pana vuttāvasesassa akkhirogapaṭikammassa saṅgahaṇatthaṃ vuttaṃ ‘‘tappanādayopi hi sālākiyānevā’’ti. Paṭividdhassa salākassa nikkhamanatthaṃ vejjakammaṃ salākavejjakammanti keci, taṃ pana sallakattiyapadeneva saṅgahitanti daṭṭhabbaṃ.


我来帮您翻译巴利文，会按照您要求直译成简体中文，保持完整性并注意对仗：
27
神祠即是天神居所。供献即是供养。成就时即是所求事项成就之时。承诺之行为即是对天神祈求时应当履行的承诺。此处的"承诺"是指通过念诵咒语进行供养，以此承诺来行使祈求之意。"其中"指的是"若此事得以成就"所说的那个作为承诺结果的如所愿求之事。"其"指的是称为"愿望"的那个承诺。因为按照承诺进行供献时，愿望祈求即成就完成。持咒者即是已学得咒语者。行使即是进行修习之事。"是故"是表示原因的不变词，由此显示"vassa"和"vossa"二词在男人与黄门中运用的原因：因特别缺乏而成为"vassa"（阳性者）；因远离男相而成为轻贱的"vossa"（黄门）。有特殊的贪欲漏者为"vassa"；已离贪欲漏者为"vossa"，按词源学的方法解释词义形成。使成为男子是用相应的药物。使成为黄门则是通过去除生殖器官等方式，因此在《本生经注》中说"vossavara指去势的内宫守卫"。仅是无欲状态即是女子不想行淫的状态。生殖器即是男根。
宅基祭祀即是在房屋地基上进行祭祀，这是为了避祸和增益而做；通过念诵咒语使自己和他人得到口业清净。"彼等"指其他人。药物即是药物使用。呕吐即是催吐。向上净化即是呕吐的一种，因为说是"向上排出诸病"。净化即是普通的净化。向下净化即是灌肠等灌注之事，因为说是"向下排出诸病"。又，呕吐就是呕出，向上净化是排出病邪。同样，净化就是泻下，向下净化是排出病邪，这是它们明显的区别。"诸病"是指痰等病邪。袪痰等头部净化。为缝合耳朵即是为接合断耳。为治疗伤口即是为了使伤口愈合。热眼油即是去除眼中热感的油。涂抹在眼睛时能使热气排出。从鼻子吸入的是鼻药。膜即是眼膜。能去除即是能清除。碱性眼药即是含碱性的眼药。清凉即是真实，按词源学方法，其原因是眼药，称为真实眼药，故说"清凉药眼药"。针刺医疗即是眼病医疗。因类似针刺，称为针刺眼病的医疗即是眼科医学。这是为了包含上述以外的眼病治疗而说的，因为"滋润等也都是眼科医疗"。有人说针刺医疗是为了取出已刺入的针而进行的医疗，但这应当理解为已包含在外科医疗一词中。


Sallassa paṭividdhassa kattanaṃ ubbāhanaṃ sallakattaṃ, tadatthāya vejjakammaṃ sallakattavejjakammaṃ. Kumāraṃ bharatīti kumārabhato, tassa bhāvo komārabhaccaṃ, kumāro eva vā komāro, bhatanaṃ bhaccaṃ, tassa bhaccaṃ tathā, tadabhinipphādakaṃ vejjakammanti attho. Mūlāni padhānāni rogūpasamane samatthāni bhesajjāni mūlabhesajjāni, mūlānaṃ vā byādhīnaṃ bhesajjāni tathā. Mūlānubandhavasena hi duvidho byādhi. Tatra mūlabyādhimhi tikicchite yebhuyyena itaraṃ vūpasamati, tenāha ‘‘kāyatikicchataṃdassetī’’tiādi . Tattha kāyatikicchatanti mūlabhāvato sarīrabhūtehi bhesajjehi, sarīrabhūtānaṃ vā rogānaṃ tikicchakabhāvaṃ. Khārādīnīti khārodakādīni. Tadanurūpe vaṇeti vūpasamitassa mūlabyādhino anucchavike arumhi. Tesanti mūlabhesajjānaṃ. Apanayanaṃ apaharaṇaṃ, tehi atikicchananti vuttaṃ hoti. Idañca komārabhaccasallakattasālākiyādivisesabhūtānaṃ tantīnaṃ pubbe vuttattā pārisesavasena vuttaṃ, tasmā tadavasesāya tantiyā idha saṅgaho daṭṭhabbo, sabbāni cetāni ājīvahetukāniyeva idhādhippetāni ‘‘micchājīvena jīvikaṃ kappentī’’ti (dī. ni. 1.21) vuttattā. Yaṃ pana tattha tattha pāḷiyaṃ ‘‘iti vā’’ti vuttaṃ. Tattha itī-ti pakāratthe nipāto, vā-ti vikappanatthe. Idaṃ vuttaṃ hoti – iminā pakārena, ito aññena vāti. Tena yāni ito bāhirakapabbajitā sippāyatanavijjāṭṭhānādīni jīvikopāyabhūtāni ājīvikapakatā upajīvanti, tesaṃ pariggaho katoti veditabbaṃ.

Mahāsīlavaṇṇanā niṭṭhitā.

Pubbantakappikasassatavādavaṇṇanā

28. Idāni suññatāpakāsanavārassatthaṃ vaṇṇento anusandhiṃ pakāsetuṃ ‘‘eva’’ntiādimāha. Tattha vuttavaṇṇassāti sahatthe chaṭṭhivacanaṃ, sāmiatthe vā anusandhi-saddassa bhāvakammavasena kiriyādesanāsu pavattanato. Bhikkhusaṅghena vuttavaṇṇassāti ‘‘yāvañcidaṃ tena bhagavatā’’tiādinā vuttavaṇṇassa. Tatra pāḷiyaṃ ayaṃ sambandho – na bhikkhave, ettakā eva buddhaguṇā ye tumhākaṃ pākaṭā, apākaṭā pana ‘‘atthi bhikkhave, aññe dhammā’’ti vitthāro. ‘‘Ime diṭṭhiṭṭhānā evaṃ gahitā’’tiādinā sassatādidiṭṭhiṭṭhānānaṃ yathāgahitākārassa suññabhāvappakāsanato, ‘‘tañca pajānanaṃ na parāmasatī’’ti sīlādīnañca aparāmasanīyabhāvadīpanena niccasārādivirahappakāsanato, yāsu vedanāsu avītarāgatāya bāhirānaṃ etāni diṭṭhivibandhakāni sambhavanti, tāsaṃ paccayabhūtānañca sammohādīnaṃ vedakakārakasabhāvābhāvadassanamukhena sabbadhammānaṃ attattaniyatāvirahadīpanato, anupādāparinibbānadīpanato ca ayaṃ desanā suññatāvibhāvanappadhānāti āha ‘‘suññatāpakāsanaṃ ārabhī’’ti.

Pariyattīti vinayādibhedabhinnā manasā vavatthāpitā tanti. Desanāti tassā tantiyā manasā vavatthāpitāya vibhāvanā, yathādhammaṃ dhammābhilāpabhūtā vā paññāpanā, anulomādivasena vā kathananti pariyattidesanānaṃ viseso pubbeyeva vavatthāpitoti imamatthaṃ sandhāya ‘‘desanāya, pariyattiya’’nti ca vuttaṃ. Evamādīsūti ettha ādi-saddena saccasabhāvasamādhipaññāpakatipuññāpattiñeyyādayo saṅgayhanti. Tathā hi ayaṃ dhamma-saddo ‘‘catunnaṃ bhikkhave, dhammānaṃ ananubodhā’’tiādīsu (a. ni. 4.1) sacce pavattati, ‘‘kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. tikamātikā 1) sabhāve, ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 

我来继续帮您翻译巴利文，按照要求直译成简体中文：
外科手术即是切除穿透的箭矢，为此而行医术即是外科医疗。养育童子者为养童者，其性质为儿科医学；或者说童子即是婴儿，养育即是照料，其照料如是，即是完成此事的医疗之意。根是主要的、能平息疾病的药物为根药，或者说是根本疾病的药物。因为疾病有两种，以根本关联为基础。其中治疗了根本病时，大多其他病也会平息，因此说"显示身体医疗"等。其中身体医疗即是从根本上用体性药物，或者说是对体性疾病的治疗性质。碱等即是碱水等。相应的疮即是与已平息的根本病相适宜的疮。它们即是根药。去除即是拔除，意思是说被它们过度治疗。这是在前面已说过儿科、外科、眼科等特殊学科后，按剩余法则而说的，因此应当理解为这里包含其余的学科，这里所说的这一切都是以谋生为目的，因为说"以邪命养活"。在各处经文中所说的"如是等"，其中"如是"是表示方式的不变词，"等"是表示选择的意思。这是说：以此方式，或以其他方式。由此应当知道，包括了外道出家人以技艺处、明处等作为谋生手段而赖以生活的那些事物。
大戒品注释结束。
前际分别常见论注释
28
现在为了解释空性开显品的意义而显示联系，说"如是"等。其中"所说色"是具格的第六格语，或者是属格，因为联系一词依存在性和业用在诸行为和说明中转起。比丘僧团所说色即是由"直至彼世尊"等所说的色。在那经文中是这样连接的：诸比丘，佛德不仅仅是你们所明了的这些，还有未明了的"诸比丘，有其他诸法"等详说。由于"这些见处如是执取"等显示常见等见处如所执取的状态是空性，由于"彼了知不执取"等显示戒等不可执取性而说明无常实等，由于通过显示在未离贪的诸受中外道的这些见结生起，以及作为其因缘的愚痴等无有能受者、作者自性，来说明一切法无我无我所，以及由于显示无取般涅槃，所以这个说法是以显明空性为主，因此说"开始空性开显"。
教理即是由心确立的、以律等差别而有差别的传承。说法即是对已由心确立的传承的开显，或者是如法的法言说性的施设，或者是依随顺等方式的说明。如是教理和说法的区别在前已确立，考虑到这个意思而说"说法的，教理的"。在"如是等"中，以"等"字包括谛、自性、定、慧、自然、福、得、所知等。如是，这个"法"字在"诸比丘，由于不证知四法"等处是指谛，在"善法、不善法"等处是指自性，在"彼诸世尊有如是法"等处是指...

2.13, 94, 145; 3.142; ma. ni. 3.167; saṃ. ni. 5.378) samādhimhi, ‘‘saccaṃ dhammo dhiti cāgo, sa ve pecca na socati’’tiādīsu (saṃ. ni. 1.246; su. ni. 190) paññāyaṃ, ‘‘jātidhammānaṃ bhikkhave, sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 1.33) pakatiyaṃ, ‘‘dhammo suciṇṇo sukhamāvahātī’’tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102; 15.385) puññe, ‘‘cattāro pārājikā dhammā’’tiādīsu (pārā. 233) āpattiyaṃ, ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma. 

我来 助您翻译这段巴利文：
在"彼等世尊有如是法"等处是指定，在"真实、法、坚毅、舍弃，彼确实死后不忧"等处是指慧，在"诸比丘，对于有生法之众生如是欲望生起"等处是指自性，在"善行之法能带来安乐"等处是指福德，在"四波罗夷法"等处是指罪，在"一切法以一切行相于佛世尊智门现起"等处是指所知。
备注：这段文献主要引述了不同经典中"法"(dhamma)一词的各种含义和用法，包括它在不同语境下可以指代定力、智慧、自性、福德、罪过和所知等多种含义。文中提到的经典出处包括《相应部》、《中部》、《小部》等典籍。

3.5) ñeyye pavattati. Dhammā hontīti sattajīvato suññā dhammamattā hontīti attho. Kimatthiyaṃ guṇe pavattananti āha ‘‘tasmā’’tiādi.

Makasatuṇḍasūciyāti sūcimukhamakkhikāya tuṇḍasaṅkhātāya sūciyā. Alabbhaneyyapatiṭṭho viyāti sambandho. Aññatra tathāgatāti ṭhapetvā tathāgataṃ. ‘‘Duddasā’’ti padeneva tesaṃ dhammānaṃ dukkhogāhatā pakāsitāti ‘‘alabbhaneyyapatiṭṭhā’’ icceva vuttaṃ. Labhitabbāti labbhanīyā, sā eva labbhaneyyā, labhīyate vā labbhanaṃ, tamarahatīti labbhaneyyā, na labbhaneyyā alabbhaneyyā, patiṭṭhahanti etthāti patiṭṭhā, patiṭṭhahanaṃ vā patiṭṭhā, alabbhaneyyā patiṭṭhā etthāti alabbhaneyyapatiṭṭhā. Idaṃ vuttaṃ hoti – sace koci attano pamāṇaṃ ajānanto ñāṇena te dhamme ogāhituṃ ussāhaṃ kareyya, tassa taṃ ñāṇaṃ appatiṭṭhameva makasatuṇḍasūci viya mahāsamuddeti. Ogāhitumasakkuṇeyyatāya ‘‘ettakā ete īdisā vā’’ti te passituṃ na sakkāti vuttaṃ ‘‘gambhīrattā eva duddasā’’ti. Ye pana daṭṭhumeva na sakkā, tesaṃ ogāhitvā anu anu bujjhane kathā eva natthīti āha ‘‘duddasattā eva duranubodhāti. Sabbakilesapariḷāhapaṭippassaddhisaṅkhātaaggaphalamatthake samuppannatā, purecarānucaravasena nibbutasabbakilesapariḷāhasamāpattisamokiṇṇattā ca nibbutasabbapariḷāhā. Tabbhāvato santāti attho. Santārammaṇāni maggaphalanibbānāni anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato.

Atha vā kasiṇugghāṭimākāsatabbisayaviññāṇānaṃ anantabhāvo viya susamūhatavikkhepatāya niccasamāhitassa manasikārassa vasena tadārammaṇadhammānaṃ santabhāvo veditabbo. Avirajjhitvā nimittapaṭivedho viya issāsānaṃ avirajjhitvā dhammānaṃ yathābhūtasabhāvāvabodho sāduraso mahārasova hotīti āha ‘‘atittikaraṇaṭṭhenā’’ti, atappanakaraṇasabhāvenāti attho. Sohiccaṃ titti tappananti hi pariyāyo. Atittikaraṇaṭṭhenāti patthetvā sādurasakaraṇaṭṭhenātipi atthaṃ vadanti. Paṭivedhappattānaṃ tesu ca buddhānameva sabbākārena visayabhāvūpagamanato na takkabuddhiyā gocarāti āha ‘‘uttamañāṇavisayattā’’tiādi. Nipuṇāti ñeyyesu tikkhappavattiyā chekā. Yasmā pana so chekabhāvo ārammaṇe appaṭihatavuttitāya, sukhumañeyyaggahaṇasamatthatāya ca supākaṭo hoti, tasmā vuttaṃ ‘‘saṇhasukhumasabhāvattā’’ti. Paṇḍitehiyevāti avadhāraṇaṃ samatthetuṃ ‘‘bālānaṃ avisayattā’’ti āha.

Ayaṃ aṭṭhakathānayato aparo nayo – vinayapaṇṇattiādigambhīraneyyavibhāvanato gambhīrā. Kadāciyeva asaṅkhyeyye mahākappe atikkamitvāpi dullabhadassanatāya duddasā. Dassanañcettha paññācakkhuvaseneva veditabbaṃ. Dhammanvayasaṅkhātassa anubodhassa kassacideva sambhavato duranubodhā. Santasabhāvato, veneyyānañca sabbaguṇasampadānaṃ pariyosānattā santā. Attano paccayehi padhānabhāvaṃ nītatāya paṇītā. Samadhigatasaccalakkhaṇatāya atakkehi puggalehi, atakkena vā ñāṇena avacaritabbato atakkāvacarā. Nipuṇaṃ, nipuṇe vā atthe saccapaccayākārādivasena vibhāvanato nipuṇā. Loke aggapaṇḍitena sammāsambuddhena veditabbato pakāsitabbato paṇḍitavedanīyā.

Anāvaraṇañāṇapaṭilābhato hi bhagavā ‘‘sabbavidūhamasmi, (ma. ni. 1.178; 2.342; dha. pa. 353; mahāva. 11) dasabalasamannāgato bhikkhave, tathāgato’’tiādinā (saṃ. ni. 2.21; 

我来帮您翻译这段巴利文：
法存在，意思是空无有情众生，仅有诸法而已。为什么说转起于功德，为此说"所以"等。
以蚊子口针，即以蚊虫口中所谓的针。如不可得立足，是连接词。除如来外，即是除去如来。由"难见"一词已显示彼等诸法难以通达，所以只说"不可得立足"。应可得即是可得的，即是可得，或者说可得是被得到，适合于此即是可得，不可得即是不可得，立足于此即是立足，或者说立足即是安住，不可得立足于此即是不可得立足。这是说：如果有人不知自己的程度而以智欲努力深入彼等诸法，他的智慧就像蚊子口针投入大海一样完全无法立足。由于无法深入所以说"因甚深故难见"，意思是不能见"这些是如此多、如此性质"。对于完全不能见的，更不用说深入后渐次觉悟的问题，所以说"因难见故难以觉悟"。因为在最上果位顶点生起所谓的一切烦恼热恼止息，以及依前后相随而熄灭一切烦恼热恼而入定，故说熄灭一切热恼。由于具此性质故说寂静。寂静所缘的道果涅槃是因为没有不寂静本性的诸烦恼和诸行。
或者，应当了知如同遍处除去后的虚空及其所缘识的无边性一样，由于善除散乱而常入定的作意力，其所缘诸法的寂静性。如同射手不失误地贯中标的一样，不失误地如实通达诸法的本性是殊妙味、大味，所以说"以不能满足义"，意思是以不能厌足的性质。因为满足、厌足是同义语。"以不能满足义"也有人说是以渴求妙味义。由于是证悟者的境界，而在他们中也只有诸佛才能以一切行相到达境界，不是寻思智能所行，所以说"因为是最上智的境界"等。微妙即是对所知锐利转起而灵巧。又因为这灵巧性因在所缘中无碍运转、能够把握微细所知而极其明显，所以说"因为性质细密精妙"。"唯为智者"的限定，为了证成而说"因为非愚者的境界"。
这是注释道理的另一方式：因为显示律制等甚深所知故称甚深。因为仅在难以计数的大劫之后才能得见故称难见。这里的见应当知道是依慧眼而说。因为随法所谓的随觉仅对某些人生起故称难随觉。因为寂静本性，以及对所化众生是一切功德成就的终点故称寂静。因为被自己的诸缘引导至最胜位故称殊胜。因为已证得真谛相故，应由非寻思之人或非寻思之智所行故称非寻思所行。因为依谛、缘起等方式显示微妙或微妙义故称微妙。因为应由世间最上智者正等觉者了知、宣说故称应智者知。
因为世尊得无碍智，所以以"我是一切知者"、"诸比丘，如来具足十力"等...

2.22) attano sabbaññutādiguṇe pakāsesi, tenevāha ‘‘sayaṃ abhiññā sacchikatvā pavedetī’’ti. Sayaṃ-saddena, niddhāritāvadhāraṇena vā nivattetabbamatthaṃ dassetuṃ ‘‘anaññaneyyo hutvā’’ti vuttaṃ, aññehi abodhito hutvāti attho. Abhiññāti ya-kāralopo ‘‘aññāṇatā āpajjatī’’tiādīsu (pari. 296) viyāti dasseti ‘‘abhivisiṭṭhena ñāṇenā’’ti iminā. Apica ‘‘sayaṃ abhiññā’’ti padassa anaññaneyyo hutvāti atthavacanaṃ, ‘‘sacchikatvā’’ti padassa pana sayameva…pe… katvāti. Sayaṃ-saddā hi sacchikatvāti etthāpi sambajjhitabbo. Abhivisiṭṭhena ñāṇenāti ca tassa hetuvacanaṃ, karaṇavacanaṃ vā.

Tattha kiñcāpi sabbaññutaññāṇaṃ phalanibbānāni viya sacchikātabbasabhāvaṃ na hoti, āsavakkhayañāṇe pana adhigate adhigatameva hoti, tasmā tassa paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘abhivisiṭṭhena ñāṇena paccakkhaṃ katvā’’ti. Hetuatthe cetaṃ karaṇavacanaṃ, aggamaggañāṇasaṅkhātassa abhivisiṭṭhañāṇassādhigamahetūti attho. Abhivisiṭṭhañāṇanti vā paccavekkhaṇāñāṇe adhippete karaṇatthe karaṇavacanampi yujjateva. Pavedanañcettha aññāvisayānaṃ saccādīnaṃ desanākiccasādhanato, ‘‘ekomhi sammāsambuddho’’tiādinā (mahāva. 11; kathā. 405) paṭijānanato ca veditabbaṃ. Guṇadhammehīti guṇasaṅkhātehi dhammehi. Yathābhūtameva yathābhuccaṃ sakatthe ṇyapaccayavasena.

Vadamānāti ettha sattiattho mānasaddo yathā ‘‘ekapuggalo bhikkhave, loke uppajjamāno uppajjatī’’ti, (a. ni. 1.170; kathā. 405) tasmā vattuṃ ussāhaṃ karontoti attho. Evaṃbhūtā hi vattukāmā nāma honti, tenāha ‘‘tathāgatassā’’tiādi . Sāvasesaṃ vadantāpi viparītavadantā viya sammā vadantīti na vattabbāti yathā sammā vadanti, tathā dassetuṃ ‘‘ahāpetvā’’tiādi vuttaṃ. Tena hi anavasesavadanameva sammā vadananti dasseti. ‘‘Vattuṃ sakkuṇeyyu’’nti iminā ca ‘‘vadeyyu’’nti etassa samatthanatthabhāvamāha yathā ‘‘so imaṃ vijaṭaye jaṭa’’nti (saṃ. ni. 1.23; peṭako. 22; mi. pa. 1.

我来帮您翻译这段巴利文：
说明自己的一切智性等功德，因此说"自己证知已宣说"。为了显示以"自己"一词或以限定确定应当遮遣的义，说"成为不须他引导"，意思是成为不须他人觉悟。"证知"是省略ya音节，如"成为无知"等处一样，以"以殊胜智"来显示这点。又"自己证知"这词的意思说明是"成为不须他引导"，而"作证"一词则是"自己...等...作"。因为"自己"一词也应当连结于"作证"。"以殊胜智"是其因说明或工具说明。
其中虽然一切智智不像果和涅槃那样是应当证知的本质，但在证得漏尽智时也就证得了，因此说其现见是作证，所以说"以殊胜智作现见"。这是因义的工具语，意思是以称为最上道智的殊胜智证得之因。或者说若理解殊胜智是观察智，工具语表示工具义也是适合的。这里的宣说应当从宣说以他人为境的诸谛等成就说法作用，以及以"我是正等觉者"等自称来理解。功德法即是称为功德的诸法。如实性即是如实，以自义的nya词尾。
"说"中，mana词是表示能力义，如"诸比丘，一人生起于世间时生起"，因此意思是作说的努力。因为这样的人才是想说的人，所以说"如来"等。即使说不完整的也像说相反的一样不能说是正说，为了显示如何正说，所以说"不减少"等。因为由此显示唯有无余说才是正说。以"能够说"来说明"应说"是表示能力义，如"他能解开此结"...

1.9) ye evaṃ bhagavatā thomitā, te dhammā katameti yojanā. ‘‘Atthi bhikkhave, aññeva dhammā’’tiādipāḷiyā ‘‘sabbaññutaññāṇa’’nti vuttavacanassa virodhibhāvaṃ codento ‘‘yadi eva’’ntiādimāha. Tattha yadi evanti evaṃ ‘‘sabbaññutaññāṇa’’nti vuttavacanaṃ yadi siyāti attho. Bahuvacananiddesoti ‘‘atthi bhikkhave’’tiādīni sandhāya vuttaṃ. Atthi-saddopi hi idha bahuvacanoyeva ‘‘atthi khīrā, atthi gāvo’’tiādīsu viya nipātabhāvasseva icchitattā. Yadipi tadidaṃ ñāṇaṃ ekameva sabhāvato, tathāpi sampayogato, ārammaṇato ca puthuvacanappayogamarahatīti vissajjeti ‘‘puthucitta…pe… rammaṇato’’ti iminā. Puthucittasamāyogatoti puthūhi cittehi sampayogato. Puthūni ārammaṇāni etassāti puthuārammaṇaṃ, tabbhāvato sabbārammaṇattāti vuttaṃ hoti.

Apica puthu ārammaṇaṃ ārammaṇametassāti puthuārammaṇārammaṇanti etasmiṃ atthe ‘‘oṭṭhamukho, kāmāvacara’’ntiādīsu viya ekassa ārammaṇasaddassa lopaṃ katvā ‘‘puthuārammaṇato’’ti vuttaṃ, tenassa puthuñāṇakiccasādhakattaṃ dasseti. Tathā hetaṃ ñāṇaṃ tīsu kālesu appaṭihatañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chasu asādhāraṇañāṇesu sesāsādhāraṇañāṇāni, sattāriyapuggalavibhāvanakañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, navasattāvāsaparijānanañāṇaṃ, dasabalañāṇanti evamādīnaṃ anekasatasahassabhedānaṃ ñāṇānaṃ yathāsambhavaṃ kiccaṃ sādheti, tesaṃ ārammaṇabhūtānaṃ anekesampi dhammānaṃ tadārammaṇabhāvatoti daṭṭhabbaṃ. ‘‘Tañhī’’tiādi yathākkamaṃ tabbivaraṇaṃ. ‘‘Yathāhā’’tiādinā paṭisambhidāmaggapāḷiṃ sādhakabhāvena dasseti. Tatthāti atītadhamme. Ekavāravasena puthuārammaṇabhāvaṃ nivattetvā anekavāravasena kamappavattiyā taṃ dassetuṃ ‘‘punappunaṃ uppattivasenā’’ti vuttaṃ. Kamenāpi hi sabbaññutaññāṇaṃ visayesu pavattati, na tathā sakiṃyeva . Yathā bāhirakā vadanti ‘‘sakiṃyeva sabbaññū sabbaṃ jānāti, na kamenā’’ti.

Yadi evaṃ acinteyyāparimeyyappabhedassa ñeyyassa paricchedavatā ekena ñāṇena niravasesato kathaṃ paṭivedhoti, ko vā evamāha ‘‘paricchedavantaṃ sabbaññutaññāṇa’’nti. Aparicchedañhi taṃ ñāṇaṃ ñeyyamiva. Vuttañhetaṃ ‘‘yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5 adhippāyatthameva gahitaṃ viya dissati) evampi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne anavasesapaṭivedho na sambhavatiyevāti? Nayidamevaṃ. Yañhi kiñci bhagavatā ñātumicchitaṃ sakalamekadeso vā, tattha appaṭihatacāritāya paccakkhato ñāṇaṃ pavattati. Vikkhepābhāvato ca bhagavā sabbakālaṃ samāhitoti ñātumicchitassa paccakkhabhāvo na sakkā nivāretuṃ. Vuttañhi ‘‘ākaṅkhāpaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi, (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) nanu cettha dūrato cittapaṭaṃ passantānaṃ viya, ‘‘sabbe dhammā anattā’’ti vipassantānaṃ viya ca anekadhammāvabodhakāle anirūpitarūpena bhagavato ñāṇaṃ pavattatīti gahetabbanti? Gahetabbaṃ acinteyyānubhāvatāya buddhañāṇassa. Tenevāha ‘‘buddhavisayo acinteyyo’’ti, (a. ni. 

我来帮您翻译这段巴利文：
这是连接：世尊如此赞叹的那些法是什么？以"诸比丘，还有其他诸法"等经文，指出与所说的"一切智智"相矛盾而问难说"如果这样"等。其中"如果这样"，意思是如果有如此所说的"一切智智"。"多数词说明"是针对"诸比丘，有"等说的。因为这里的"有"字也是多数，如"有诸乳、有诸牛"等处，因为只要求是不变词。虽然此智就本性而言唯一，但由相应和所缘而适合用多数词，所以以"由多心...等...所缘"来回答。由多心相应即是由与多心相应。有多所缘即是以此为多所缘，意思是说由于具此性质故为一切所缘。
又或者，在"多所缘为此之所缘"的意义中，如"唇口的、欲界的"等处一样，省略一个"所缘"字而说"由多所缘"，由此显示它能成就多种智的作用。因为此智确实是：三世无碍智、决定四生智、决定五趣智、六不共智中余不共智、显示七圣人智、于八众不动智、遍知九有情居智、十力智等，如是成就数十万种智的种种作用，应当知道是由于作为它们的所缘的诸多法成为其所缘性。"因为它"等是依次解释它。以"如说"等显示《无碍解道》经文作为证明。"其中"即是过去法。为了遮遣依一次方式的多所缘性而显示依多次方式次第转起，所以说"依重复生起"。因为一切智智也是以次第在诸境界中转起，不像外道所说"一切知者一次即知一切，不是以次第"那样。
如果这样，对于不可思议、无量差别的所知，怎么能以一个有限的智完全通达呢？谁说"一切智智是有限的"呢？因为此智如同所知一样是无限的。因为说："智有多少，所知即有多少；所知有多少，智即有多少"。这样对于依种类、地、自性等以及依方位、处所、时间等而有多种差别的所知，以次第把握时怎能有完全通达呢？不是这样的。因为对于世尊想要了知的任何事物，无论全体还是部分，由于无碍运转而现前生起智。又因为无散乱，所以世尊常入定，因此不能阻碍想要了知的现前性。因为说："佛世尊的智系于意欲"等。在此难道不应理解为：如同远处看画像，或如观"一切法无我"那样，在了知多法之时，世尊的智是以未确定的形式转起的吗？应当理解佛智的不可思议威力。因此说："佛境界不可思议"...<.Assistant>

4.77) idaṃ panettha sanniṭṭhānaṃ – sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa paṭilābhena bhagavā santānena sabbadhammapaṭivedhasamattho ahosi sabbaneyyāvaraṇassa pahānato, tasmā sabbaññū, na sakiṃyeva sabbadhammāvabodhato yathāsantānena sabbassa indhanassa dahanasamatthatāya pāvako ‘‘sabbabhū’’ti vuccatīti.

Kāmañcāyamattho pubbe vitthāritoyeva, pakārantarena pana sotujanānuggahakāmatāya, imissā ca porāṇasaṃvaṇṇanāvisodhanavasena pavattattā puna vibhāvitoti na cettha punaruttidoso pariyesitabbo, evamīdisesu. Ettha ca kiñcāpi bhagavato dasabalādiñāṇānipi anaññasādhāraṇāni, sabbadesavisayattā pana tesaṃ ñāṇānaṃ na tehi buddhaguṇā ahāpetvā gahitā nāma honti. Sabbaññutaññāṇassa pana nippadesavisayattā tasmiṃ gahite sabbepi buddhaguṇā gahitā eva nāma honti, tasmā pāḷiatthānusārena tadeva ñāṇaṃ gahitanti veditabbaṃ. Pāḷiyampi hi ‘‘yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyu’’nti tameva pakāsitaṃ tamantarena aññassa nippadesavisayassa abhāvato, nippadesavisayeneva ca yathābhuccaṃ sammā vadanasambhavatoti.

Aññevāti ettha eva-saddo sanniṭṭhāpanatthoti dassetuṃ ‘‘aññevāti idaṃ panettha vavatthāpanavacana’’nti vuttaṃ, vavatthāpanavacananti ca sanniṭṭhāpanavacananti attho, sanniṭṭhāpanañca avadhāraṇameva. Kathanti āha ‘‘aññevā’’tiādi. ‘‘Na pāṇātipātā veramaṇiādayo’’ti iminā avadhāraṇena nivattitaṃ dasseti. Ayañca eva-saddo aniyatadesatāya ca-saddo viya yattha vutto, tato aññatthāpi vacanicchāvasena upatiṭṭhatīti āha ‘‘gambhīrāvā’’tiādi. Iti-saddena ca ādiatthena duddasāva na sudasā, duranubodhāva na suranubodhā, santāva na darathā, paṇītāva na hīnā, atakkāvacarāva na takkāvacarā, nipuṇāva na lūkhā, paṇḍitavedanīyāva na bālavedanīyāti nivattitaṃ dasseti. Sabbapadehīti yāva ‘‘paṇḍitavedanīyā’’ti idaṃ padaṃ, tāva sabbapadehi.

Evaṃ nivattetabbataṃ yuttiyā daḷhīkaronto ‘‘sāvakapāramiñāṇa’’ntiādimāha. Tattha sāvakapāramiñāṇanti sāvakānaṃ dānādipāramipāripūriyā nipphannaṃ vijjattayachaḷabhiññācatupaṭisambhidābhedaṃ ñāṇaṃ, tathā paccekabuddhānaṃ paccekabodhiñāṇaṃ. Tatoti sāvakapāramiñāṇato. Tatthāti sāvakapāramiñāṇe. Tatopīti anantaraniddiṭṭhato paccekabodhiñāṇatopi. Api-saddena, pi-saddena vā ko pana vādo sāvakapāramiñāṇatoti sambhāveti. Tatthāpīti paccekabodhiñāṇepi. Ito panāti sabbaññutaññāṇato pana, tasmā ettha sabbaññutaññāṇe vavatthānaṃ labbhatīti adhippāyo. Gambhīresu visesā, gambhīrānaṃ vā visesena gambhīrā. Ayañca gambhīro ayañca gambhīro ime imesaṃ visesena gambhīrāti vā gambhīratarā. Tarasaddenevettha byavacchedanaṃ siddhaṃ.


我来翻译这段巴利文：
4.77.这里是这样的结论：世尊由于获得能以一切行相理解一切法、系于意欲、无障碍的智，由于断除一切所知障，所以依相续能够通达一切法，因此是一切知者，不是由于一次了知一切法，如同火由于依相续能够烧尽一切燃料而称为"遍有"。
虽然此义已在前面详述，但为了以不同方式帮助听众，以及由于此是为了清净古注释而转起，所以再次解释，因此这里不应寻求重复的过失，如是在类似处。这里虽然世尊的十力等智也是不共他人的，但由于那些智是遍一切处为境，所以不能说以它们把握佛的功德而不减少。但一切智智是无余为境，所以在把握它时可以说把握了一切佛的功德，因此应当知道依经文义理而把握唯此智。因为在经文中也说"若正说如来如实赞叹者应说"而显示唯此，因为除此之外没有无余为境的其他，而且只有以无余为境才能如实正说。
这里为了显示"eva"字是确定义，所以说"aññeva即是这里的决定语"，决定语即是确定语的意思，确定即是限定。怎样？说"唯其他"等。以"不是离杀生等"显示以此限定所遮遣的。这个eva字像ca字一样由于处所不定，依说话意欲而在所说处及其他处出现，所以说"或深"等。以iti字和ādi义显示遮遣：唯难见非易见，唯难随觉非易随觉，唯寂静非热恼，唯殊胜非低劣，唯非寻思所行非寻思所行，唯微妙非粗糙，唯智者所知非愚者所知。以一切词即是直到"智者所知"这词的一切词。
如是以理证强化应遮遣性而说"声闻波罗蜜智"等。其中声闻波罗蜜智即是声闻由布施等波罗蜜圆满而成就的三明、六通、四无碍解等智，同样辟支佛的辟支菩提智。从彼即是从声闻波罗蜜智。其中即是在声闻波罗蜜智。从彼也即是从刚才说的辟支菩提智也。以api字或pi字推测何况从声闻波罗蜜智。其中也即是在辟支菩提智也。但从此即是但从一切智智，因此这里在一切智智得到确定，这是意趣。在诸深中的殊胜，或者深的殊胜即是更深。此深此深，这些对这些殊胜即是更深，或者以tara词即成就遮别。


Etthāyaṃ yojanā – kiñcāpi sāvakapāramiñāṇaṃ heṭṭhimaṃ heṭṭhimaṃ sekkhañāṇaṃ puthujjanañāṇañca upādāya gambhīraṃ, paccekabodhiñāṇaṃ pana upādāya na tathā gambhīranti ‘‘gambhīramevā’’ti na sakkā byavacchijjituṃ, tathā paccekabodhiñāṇampi yathāvuttaṃ ñāṇamupādāya gambhīraṃ, sabbaññutaññāṇaṃ pana upādāya na evaṃ gambhīranti ‘‘gambhīramevā’’ti na sakkā byavacchijjituṃ, tasmā tattha vavatthānaṃ na labbhati. Sabbaññutaññāṇadhammā pana sāvakapāramiñāṇādīnamiva kiñci upādāya gambhīrābhāvābhāvato ‘‘gambhīrā evā’’ti vavatthānaṃ labbhatīti. Yathā cettha vavatthānaṃ dassitaṃ, evaṃ sāvakapāramiñāṇaṃ duddasaṃ. ‘‘Paccekabodhiñāṇaṃ pana tato duddasataranti tattha vavatthānaṃ natthī’’tiādinā vavatthānasambhavo netabbo, tenevāha ‘‘tathā duddasāva…pe… veditabba’’nti.

Pucchāvissajjanantipi pāṭho, tassā pucchāya vissajjananti attho. Etanti yathāvuttaṃ vissajjanavacanaṃ. Evanti iminā diṭṭhīnaṃ vibhajanākārena. Etthāyamadhippāyo – bhavatu tāva niravasesabuddhaguṇavibhāvanupāyabhāvato sabbaññutaññāṇameva ekampi puthunissayārammaṇañāṇakiccasiddhiyā ‘‘atthi bhikkhave, aññeva dhammā’’tiādinā (dī. ni. 1.18) bahuvacanena uddiṭṭhaṃ, tassa pana vissajjanaṃ saccapaccayākārādivisayavisesavasena anaññasādhāraṇena vibhajananayena anārabhitvā sanissayānaṃ diṭṭhigatānaṃ vibhajananayena kasmā āraddhanti? Tattha yathā saccapaccayākārādīnaṃ vibhajanaṃ anaññasādhāraṇaṃ sabbaññutaññāṇasseva visayo, evaṃ niravasesadiṭṭhigatavibhajanampīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ, tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti desetabbassa atthassa anekavidhatāya, dubbiññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahuppabhedañca hoti . Ñāṇaṃ anupavisatīti tato eva ca desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anupavisati, te anupavisitvā ṭhitaṃ viya hotīti attho.

Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Desanā gambhīrā hotīti sabhāvena gambhīrānaṃ tesaṃ catubbidhānampi desanā desetabbavasena gambhīrāva hoti, sā pana buddhānaṃ desanā sabbattha, sabbadā ca yānattayamukhenevāti vuttaṃ ‘‘tilakkhaṇāhatā suññatāpaṭisaṃyuttā’’ti, tīhi lakkhaṇehi āhatā, attattaniyato suññabhāvapaṭisaññuttā cāti attho. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 

我来帮您翻译这段巴利文：
这里的连接是：虽然声闻波罗蜜智相对于下下的有学智和凡夫智是深的，但相对于辟支菩提智则不那样深，所以不能确定说"唯深"，同样辟支菩提智相对于如上所说的智是深的，但相对于一切智智则不如此深，所以不能确定说"唯深"，因此在那里得不到确定。但一切智智法不像声闻波罗蜜智等那样相对于某些而有深性，因为没有相对而深的性质，所以得到"唯深"的确定。如同在此显示确定那样，声闻波罗蜜智是难见的。"但辟支菩提智比那更难见，所以在那里没有确定"等，应当如此引导确定的可能，因此说"如是'唯难见'等应当了知"。
问答也是一种读法，意思是对那个问题的答复。此即是如上所说的答复语。如此即是以此分别诸见的方式。这里的意趣是：暂且由于是显示无余佛功德的方便，所以一切智智虽然是一个，但因为成就多依多所缘的智的作用，所以以"诸比丘，还有其他诸法"等用复数来说明，但对它的解答为什么不以真谛、缘起等特殊境界的不共分别方式开始，而是以有依诸见的分别方式开始呢？为了显示如同真谛、缘起等的分别是不共一切智智的境界，如是一切见的无余分别也是，所以开始说"因为诸佛"等，其中处即是因。雷音变大即是由于所应说的义理多种多样和难以了知，所以以种种方式转起的说法雷音变得广大宏伟且有多种差别。智进入即是因此而说法智在所应说诸法中作分别而进入，意思是进入它们后如同安住。
佛智的伟大显现即是如此性质的法的说者和证悟者，诸佛的说法智和证悟智的殊胜性明显。说法变深即是对本性深的那四种，其说法依所说而成深，而诸佛的那个说法在一切处、一切时都是依三乘门，所以说"以三相击打、相应空性"，意思是以三相击打和与无我我所空性相应。这里虽然"佛世尊的一切语业是智为前导、智所随转"...

3.5; netti. 15) vacanato sabbāpi bhagavato desanā ñāṇarahitā nāma natthi, samasamaparakkamanavasena sīhasamānavuttitāya ca sabbattha samānussāhappavatti, desetabbadhammavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ.

Kathaṃ pana vinayapaṇṇattiṃ patvā desanā tilakkhaṇāhatā, suññatāpaṭisaññuttā ca hoti, nanu tattha vinayapaṇṇattimattamevāti? Na tattha vinayapaṇṇattimattameva. Tatthāpi hi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvinī sabbadhammānaṃ attattaniyatā, suññabhāvappakāsinī ca hoti, tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi. Vinayapaññattinti vinayassa paññāpanaṃ. Ñña-kārassa pana ṇṇa-kāre kate vinayapaṇṇattintipi pāṭho. Bhūmantaranti dhammānaṃ avatthāvisesañca ṭhānavisesañca. Bhavanti dhammā etthāti bhūmīti hi avatthāviseso, ṭhānañca vuccati. Tattha avatthāviseso satiādidhammānaṃ satipaṭṭhānindriyabalabojjhaṅgamaggaṅgādibhedo ‘‘vaccho, dammo, balībaddo’’ti ādayo viya. Ṭhānaviseso kāmāvacarādibhedo. Paccayākāra-saddassa attho heṭṭhā vuttoyeva. Samayantaranti diṭṭhivisesaṃ, nānāvihitā diṭṭhiyoti attho, aññasamayaṃ vā, bāhirakasamayanti vuttaṃ hoti. Vinayapaññattiṃ patvā mahantaṃ gajjitaṃ hotītiādinā sambandho. Tasmāti yasmā gajjitaṃ mahantaṃ…pe… paṭisaṃyuttā, tasmā. Chejjagāminīti atekicchagāminī.

Evaṃ otiṇṇe vatthusminti yathāvuttanayena lahukagarukādivasena tadanurūpe vatthumhi otarante. Yaṃ sikkhāpadapaññāpanaṃ nāma atthi, tatthāti sambandho. Thāmoti ñāṇasāmatthiyaṃ. Balanti akampanasaṅkhāto vīrabhāvo. Thāmo balanti vā sāmatthiyavacanameva paccavekkhaṇādesanāñāṇavasena yojetabbaṃ. Paccavekkhaṇāñāṇapubbaṅgamañhi desanāñāṇaṃ. Esāti sikkhāpadapaññāpanameva vuccamānapadamapekkhitvā pulliṅgena niddisati, eso sikkhāpadapaññāpanasaṅkhāto visayo aññesaṃ avisayoti attho. Itīti tathāvisayāvisayabhāvassa hetubhāvena paṭiniddesavacanaṃ , nidassanattho vā iti-saddo, tena ‘‘idaṃ lahukaṃ, idaṃ garuka’’ntiādinayaṃ niddisati. Evamaparatthāpi yathāsambhavaṃ.

Yadipi kāyānupassanādivasena satipaṭṭhānādayo suttantapiṭake (dī. ni. 2.374; ma. ni. 1.107) vibhattā, tathāpi suttantabhājanīyādivasena abhidhammeyeva te visesato vibhattāti āha ‘‘ime cattāro satipaṭṭhānā…pe… abhidhammapiṭakaṃ vibhajitvā’’ti. Tattha satta phassāti sattaviññāṇadhātusampayogavasena vuttaṃ. Tathā ‘‘satta vedanā’’tiādipi. Lokuttarā dhammā nāmāti ettha iti-saddo ādiattho, pakārattho vā, tena vuttāvasesaṃ abhidhamme āgataṃ dhammānaṃ vibhajitabbākāraṃ saṅgaṇhāti. Catuvīsatisamantapaṭṭhānāni etthāti catuvīsatisamantapaṭṭhānanti bāhiratthasamāso. ‘‘Abhidhammapiṭaka’’nti etassa hi idaṃ visesanaṃ. Ettha ca paccayanayaṃ aggahetvā dhammavaseneva samantapaṭṭhānassa catuvīsatividhatā vuttā. Yathāha –

‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,

Dukatikañceva tikadukañca;

Tikatikañceva dukadukañca,

Cha anulomamhi nayā sugambhīrā…pe…

Cha paccanīyamhi…pe… anulomapaccanīyamhi…pe…

Paccanīyānulomamhi nayā sugambhīrā’’ti. [paṭṭhā. 1.

我来帮您翻译这段巴利文：
虽然依语言所说世尊的一切说法都不是无智的，而且因为依平等精进而有如狮子般的行为，所以在一切处都有同等的努力转起，但依所说法，说法是特别被智所进入和更深的，应当如此了知。
但是怎样到达律制时说法是被三相击打和相应空性呢？难道那里不是仅仅是律制而已吗？那里不仅仅是律制。因为即使在那里，对坐会众随其意乐而转起的说法也是显示诸行无常等、显明一切法无我我所和空性，因此说"以种种方式作法语"等。律制即是律的制定。ñña音变成ṇṇa音也读作律制。境界差别即是诸法的状态差别和处所差别。因为诸法存在于此故称为境界，即是说状态和处所。其中状态差别如念等法的念住、根、力、觉支、道支等差别，如"犊牛、幼牛、成牛"等。处所差别即是欲界等差别。缘起一词的意思前面已说。见解差别即是见的差别，意思是种种见，或者说其他见解，即是说外道见解。到达律制时大雷音等是连接。因此即是因为雷音大等相应，所以。趋向断绝即是不可救治。
如是入于事即是如所说方式，依轻重等当如是的事入于中。即是凡有学处制定，在其中是连接。力即是智能。力量即是称为不动摇的勇猛性。或者力量即是能力之语，应当依观察说法智来连结。因为说法智是以观察智为前导。此即是依所说词而观待学处制定，以阳性表示，意思是此称为学处制定的境界是他人的非境界。如是即是以如此境界非境界性为因的反说之语，或者iti字是显示义，由此显示"此轻、此重"等方式。如是在其他处也随情况类推。
虽然依身随观等方式，念住等在经藏中已分别，但依经分别等方式在阿毗达摩中它们更特别地分别，所以说"这四念住等分别阿毗达摩藏"。其中七触是依七识界相应而说。如是"七受"等也是。所谓出世间法中，iti字是等义或种类义，由此摄取阿毗达磨中所说其余应分别诸法的行相。二十四遍趣是外义复合词。因为这是"阿毗达摩藏"的限定词。这里不取缘方式，仅依法而说遍趣的二十四种性。如说：
"最胜遍趣三法和最上二法，
二法三法以及三法二法，
三法三法以及二法二法，
顺六种方式甚深...等...
逆六种...等...顺逆...等...
逆顺方式甚深。"

1.41(ka), 44(kha), 48(ga), 52(gha)];

Evaṃ dhammavasena catuvīsatibhedesu tikapaṭṭhānādīsu ekekaṃ paccayanayena anulomādivasena catubbidhaṃ hotīti channavutisamantapaṭṭhānāni. Tattha pana dhammānulome tikapaṭṭhāne kusalattike paṭiccavāre paccayānulome hetumūlake hetupaccayavasena ekūnapaññāsa pucchānayā satta vissajjananayātiādinā dassiyamānā anantabhedā nayāti āha ‘‘anantanaya’’nti.

Navahākārehīti uppādādīhi navahi paccayākārehi. Taṃ sarūpato dassetuṃ ‘‘uppādo hutvā’’tiādi vuttaṃ. Tattha uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati. Tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti, tathā pavattati dharati etasmiṃ phalanti pavattaṃ. Nimīyati phalametasminti nimittaṃ. (Nidadāti phalaṃ attano paccayuppannaṃ etenāti nidānaṃ.) (Etthantare aṭṭhakathāya na sameti) āyūhati phalaṃ attano paccayuppannuppattiyā ghaṭeti etenāti āyūhanaṃ. Saṃyujjati phalaṃ attano paccayuppannena etasminti saṃyogo. Yattha sayaṃ uppajjati, taṃ palibuddhati phalametenāti palibodho. Paccayantarasamavāye sati phalamudayati etenāti samudayo. Hinoti kāraṇabhāvaṃ gacchatīti hetu. Avijjāya hi sati saṅkhārā pavattanti, dharanti ca, te avijjāya sati attano phalaṃ (nidadanti) (paṭi. ma. 1.45; dī. ni. ṭī. 1.28 passitabbaṃ) bhavādīsu khipanti, āyūhanti attano phaluppattiyā ghaṭenti, attano phalena saṃyujjanti, yasmiṃ santāne sayaṃ uppannā taṃ palibuddhanti, paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati, tasmā avijjā saṅkhārānaṃ pavattaṃ hutvā…pe… paccayo hutvā paccayo hoti. Evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Saṅkhārādīnaṃ viññāṇādīsupi eseva nayo.

Tamatthaṃ paṭisambhidāmaggapāḷiyā sādhentena ‘‘yathāhā’’tiādi vuttaṃ. Tattha tiṭṭhati etenāti ṭhiti, paccayo, uppādo eva ṭhiti uppādaṭṭhiti. Evaṃ sesesupi. Yasmā pana ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vuttattā āsavāva avijjāya paccayo, tasmā vuttaṃ ‘‘ubhopete dhammā ‘‘paccayasamuppannā’’ti, avijjā ca saṅkhārā ca ubhopete dhammā paccayato eva samuppannā, na vinā paccayenāti attho. Paccayapariggahe paññāti saṅkhārānaṃ, avijjāya ca uppādādike paccayākāre paricchinditvā gahaṇavasena pavattā paññā. Dhammaṭṭhitiñāṇanti paccayuppannadhammānaṃ paccayabhāvato dhammaṭṭhitisaṅkhāte paṭiccasamuppāde ñāṇaṃ. ‘‘Dvādasa paṭiccasamuppādā’’ti vacanato hi dvādasa paccayā eva paṭiccasamuppādo. Ayañca nayo na paccuppanne eva, atha kho atītānāgatesupi, na ca avijjāya eva saṅkhāresu, atha kho saṅkhārādīnaṃ viññāṇādīsupi labbhatīti paripuṇṇaṃ katvā paccayākārassa vibhattabhāvaṃ dassetuṃ ‘‘atītampi addhāna’’ntiādi pāḷimāhari. Paṭṭhāne (paṭṭhā. 1.1) pana dassitā hetādipaccayāevettha uppādādipaccayākārehi gahitāti tepi yathāsambhavaṃ nīharitvā yojetabbā. Ativitthārabhayena pana na yojayimha, atthikehi ca visuddhimaggādito (visuddhi. 

我来翻译这段巴利文：
如是依法的二十四种三法遍趣等中，每一种依缘方式以顺等方式成为四种，所以成为九十六遍趣。其中在法顺中三法遍趣善等三法中，依缘起分中缘顺的因根中依因缘有四十九种问方式、七种答方式等所显示的无量方式，所以说"无量方式"。
以九行相即是以生起等九种缘行相。为了显示其自性而说"生起已"等。其中从此生果故为生起，即是对果生起的因性。有无明时诸行生起，无则不生。因此无明成为诸行的生起而作为缘，如是在此果转起、住持故为转起。由此量度果故为相。（由此给予其缘生的果故为根源。）（此中间与注释书不合）由此策励果使其缘生生起故为策励。由此果与其缘生相应故为相应。由此障碍果于其自生之处故为障碍。由此依其他诸缘和合而果生起故为集起。趣向因性故为因。因为有无明时诸行转起和住持，它们在有无明时（给予）自果，投向诸有等，策励为自果生起而努力，与自果相应，障碍它们自己生起的相续，依其他诸缘和合而生起，趣向作为诸行的因性，因此无明成为诸行的转起已...等...作为缘而作为缘。如是应当了知无明对诸行的趣向因性差别为生起等。对诸行等对识等也是此同样方式。
为了以《无碍解道》经文证明其义而说"如说"等。其中依此住故为住，即是缘，生起即是住为生起住。如是在其余也是。又因为说"由漏集而有无明集"，所以诸漏即是无明的缘，因此说"此二法是缘生"，意思是无明和诸行此二法唯从缘而生，不是无缘。缘摄慧即是对诸行和无明的生起等缘行相确定把握而转起的慧。法住智即是对缘生诸法的缘性，在称为法住的缘起中的智。因为说"十二缘起"，所以十二缘即是缘起。这方式不仅在现在，而且在过去未来也是，不仅在无明对诸行，而且在诸行等对识等也得到，为了显示完整地分别缘起而引用"过去世"等经文。但在《发趣论》中所显示的因等诸缘在此被生起等缘行相所摄，所以它们也应当随情况引出连结。但因怕太详细而我们不连结，想要的人应从《清净道论》等...

2.594) gahetabbā.

Tassatassa dhammassāti saṅkhārādipaccayuppannadhammassa. Tathā tathā paccayabhāvenāti uppādādihetādipaccayasattiyā . Kammakilesavipākavasena tīṇi vaṭṭāni yassāti tivaṭṭaṃ. Atītapaccuppannānāgatavasena tayo addhā kālā etassāti tiyaddhaṃ. Hetuphalaphalahetuhetuphalavasena tayo sandhayo etassāti tisandhi. Saṅkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepā, hetu, vipāko ca. Atha vā hetu vipākoti saṅkhippantīti saṅkhepā. Avijjādayo, viññāṇādayo ca koṭṭhāsapariyāyo vā saṅkhepasaddo. Atītahetusaṅkhepādivasena cattāro saṅkhepā yassāti catusaṅkhepaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ pakārā. Te saṅkhepe pañca pañca katvā vīsati ākārā etassāti vīsatākāraṃ.

Khattiyādibhedena anekabhedabhinnāpi sassatavādino jātisatasahassānussaraṇādikassa abhinivesahetuno vasena cattārova honti, na tato uddhaṃ, adho vāti sassatavādīnaṃ parimāṇaparicchedassa anaññavisayataṃ dassetuṃ ‘‘cattāro janā’’tiādimāha. Esa nayo itaresupi. Tattha cattāro janāti cattāro janasamūhāti attho gahetabbo tesu ekekassāpi anekappabhedato. Teti dvāsaṭṭhidiṭṭhigatavādino. Idaṃ nissāyāti idappaccayatāya sammā aggahaṇaṃ. Tatthāpi ca hetuphalabhāvena sambandhānaṃ dhammānaṃ santatighanassa abheditattā paramatthato vijjamānampi bhedanibandhanaṃ nānattanayaṃ anupadhāretvā gahitaṃ ekattaggahaṇaṃ nissāya. Idaṃ gaṇhantīti idaṃ sassataggahaṇaṃ abhinivissa voharanti, iminā nayena ekaccasassatavādādayopi yathāsambhavaṃ yojetvā vattabbā. Bhinditvāti ‘‘ātappamanvāyā’’tiādinā vibhajitvā, ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā (dī. ni. 1.36) vā vidhamitvā. Nijjaṭanti anonaddhaṃ. Nigumbanti anāvuṭaṃ. Apica veḷuādīnaṃ heṭṭhupariyasaṃsibbanaṭṭhena jaṭā. Kusādīnaṃ ovaraṇaṭṭhena gumbo. Tassadisatāya diṭṭhigatānaṃ byākulā pākaṭatā ‘‘jaṭā, gumbo’’ti ca vuccati, diṭṭhijaṭāvijaṭanena, diṭṭhigumbavivaraṇena ca nijjaṭaṃ nigumbaṃ katvāti attho.

‘‘Tasmā’’tiādinā buddhaguṇe ārabbha desanāya samuṭṭhitattā sabbaññutaññāṇaṃ uddisitvā desanākusalo bhagavā samayantaraṃ viggahaṇavasena sabbaññutaññāṇameva vissajjetīti dasseti.

29. Atthi pariyāyo santi-saddo, so ca saṃvijjantipariyāyo, saṃvijjamānatā ca ñāṇena upalabbhamānatāti āha ‘‘santī’’tiādi. Saṃvijjamānaparidīpanena pana ‘‘santī’’ti iminā padena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnataṃ, tato ca nesaṃ micchāgāhato sithilakaraṇavivecanehi attano desanāya kiccakāritaṃ, avitathatañca dīpeti dhammarājā. Atthīti ca santipadena samānattho puthuvacanavisayo eko nipāto ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 

我来 译这段巴利文：
彼彼法即是诸行等缘生法。如是如是以缘性即是以生起等因等缘力。有业、烦恼、异熟三轮故为三轮。有过去、现在、未来三时故为三时。有因果果因因果三种相续故为三相续。在此略摄无明等和识等故为略摄，即是因和异熟。或者因和异熟被略摄故为略摄。无明等和识等，或者略摄字是部分的同义词。有过去因略摄等四种略摄故为四略摄。虽然自性未说，在彼彼略摄中被集合，由无明、诸行等摄取而显示故为行相，即是过去因等的行相。它们在略摄中每五个成为二十行相故为二十行相。
虽然依刹帝利等差别有多种差别，但常见论者依忆念百千生等的执著因而只有四种，不多不少，为了显示常见论者的数量界限是无其他境界而说"四种人"等。在其他中也是此方式。其中四种人即应当理解为四种人群的意思，因为在他们每一个也有多种差别。他们即是六十二见论者。依此即是对此缘性的不正确把握。即使在其中也是因为依因果性相关诸法的相续密集未被破坏，所以虽然胜义上存在差别根据的种种方式未被观察而把握，依一性把握。执取此即是执著此常见而说，依此方式一分常论者等也应当随情况连结而说。破坏即是以"依精进"等分别，或者以"诸比丘，如来了知此"等破除。无缠即是不被缠缚。无丛即是不被覆盖。又如竹等以上下缝合义为缠。如茅草等以覆盖义为丛。因为类似于它，见解的混乱显著被称为"缠、丛"，意思是以见缠解缠、以见丛开显而作无缠无丛。
以"因此"等显示世尊是教说善巧者，因为关于佛功德而教说生起，所以指示一切智智，依破斥其他见解而只解说一切智智。
29. 有存在的同义词，它是存在的同义词，存在性即是被智所得到，所以说"存在"等。而以显示存在，以此"存在"词显示那些见解者的存在性不间断，由此对他们从邪执的松弛和分离而显示自己教说的作用性和不虚妄性，法王。"有"是与存在词同义的一个多数境界不变词，如"有在此身体中的诸发"等。

4.127) viya. Ālapanavacananti buddhālapanavacanaṃ. Bhagavāyeva hi ‘‘bhikkhave, bhikkhavo’’ti ca ālapati, na sāvakā. Sāvakā pana ‘‘āvuso, āyasmā’’tiādisambandhaneneva. ‘‘Eke’’ti vutte ekacceti attho eva saṅkhyāvācakassa eka-saddassa niyatekavacanattā, na samitabahitapāpatāya samaṇabrāhmaṇāti āha ‘‘pabbajjūpagatabhāvenā’’tiādi. Tathā vā hontu, aññathā vā, sammutimatteneva idhādhippetāti dasseti ‘‘lokenā’’tiādinā. Sassatādivasena pubbantaṃ kappentīti pubbantakappikā. Yasmā pana tesaṃ pubbantaṃ purimasiddhehi taṇhādiṭṭhikappehi kappetvā āsevanabalavatāya, vicitravuttitāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhigāhehi gaṇhanti abhinivisanti parāmasanti, tasmā vuttaṃ ‘‘pubbantaṃ kappetvā vikappetvā gaṇhantī’’ti. Purimabhāgapacchimabhāgasiddhānaṃ vā taṇhāupādānānaṃ vasena yathākkamaṃ kappanagahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ sambhavati. Pahutapasaṃsānindātisayasaṃsagganiccayogādivisayesu idha niccayogavasena vijjamānattho sambhavatīti vuttaṃ ‘‘pubbanta kappo vā’’tiādi vuttañca –

‘‘Pahute ca pasaṃsāyaṃ, nindāyañcātisayane;

Niccayoge ca saṃsagge, hontime mantuādayo’’ti.

Koṭṭhāsesūti ettha koṭṭhāsādīsūti attho veditabbo ādi-saddalopena, nidassananayena ca vuttattā. Padapūraṇasamīpaummaggādīsupi hi anta-saddo dissati. Tathā hi ‘‘iṅgha tāva suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu (pāci. 442), suttante okāsaṃ kārāpetvā’’tiādīsu (pāci. 1221) ca padapūraṇe anta-saddo vattati, ‘‘gāmantasenāsana’’ntiādīsu (visuddhi. 1.31) samīpe, ‘‘kāmasukhallikānuyogo eko anto, atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 1.258; saṃ. ni. 2.110) ca ummaggeti.

Antapūroti mahāantaantaguṇehi pūro. ‘‘Sā haritantaṃ vā panthantaṃ vā’’ti (ma. ni. 1.304) majjhimanikāye mahāhatthipadopamasuttantapāḷi. Tattha sāti tejodhātu. Haritantanti haritatiṇarukkhamariyādaṃ . Panthantanti maggamariyādaṃ. Āgamma anāhārā nibbāyatīti seso. ‘‘Antamidaṃ bhikkhave, jīvikānaṃ yadidaṃ piṇḍolya’’nti (saṃ. ni. 3.80; itivu. 91) piṇḍiyālopasuttantapāḷi. Tattha piṇḍaṃ ulati gavesatīti piṇḍolo, piṇḍācāriko, tassa bhāvo piṇḍolyaṃ, piṇḍacaraṇena jīvikatāti attho. Esevāti sabbapaccayasaṅkhayabhūto nibbānadhammo eva, tenāha ‘‘sabba…pe… vuccatī’’ti. Etena sabbapaccayasaṅkhayanato asaṅkhataṃ nibbānaṃ saṅkhatabhūtassa vaṭṭadukkhassa parabhāgaṃ pariyosānabhūtaṃ, tasmā ettha parabhāgova attho yuttoti dasseti. Sakkāyoti sakkāyagāho.

Kappoti leso. Kappakatenāti tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataradubbaṇṇakatena. Ādi-saddena cettha kappa-saddo mahākappasamantabhāvakilesakāmavitakkakālapaññattisadisabhāvādīsupi vattatīti dasseti. Tathā hesa ‘‘cattārimāni bhikkhave, kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe vattati, ‘‘kevalakappaṃ veḷuvanaṃ obhāsetvā’’tiādīsu (saṃ. ni. 1.94) samantabhāve, ‘‘saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo’’tiādīsu (mahāni. 1; cūḷani. 8) kilesakāme, ‘‘takko vitakko saṅkappo’’tiādīsu vitakke, ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 

我来 译这段巴利文：
呼格语即是佛的呼格语。因为只有世尊呼唤"诸比丘们、诸比丘"，不是声闻。而声闻们只是以"贤友、大德"等相关。说"某些"时即是意思为某一些，因为数词"一"字确定为单数，不是因为断除恶而为沙门婆罗门，所以说"依已得出家"等。如是或者如此，或者其他，只是依世俗而在此所意趋，以"依世间"等显示。依常等而计度前际故为前际计度论者。又因为他们对前际以前已成就的渴爱见计度而计度，以串习力和种种转起性而遍计，以后分成就的执著性的渴爱见执而执取、执著、遍计，所以说"计度、遍计、执取前际"。或者应当了知依前分后分成就的渴爱取而次第为计度执取。因为依渴爱缘而有取生起。在多、称赞、诽谤、殊胜、接触、恒常结合等境界中，在此依恒常结合而有存在义生起，所以说"前际计度"等，也说：
"在多和称赞，及在诽谤殊胜，
恒常结合接触，有这些如是等。"
在诸部分中，在此应当了知意思为在部分等，因为省略等字，以显示方式而说。因为在补足语、邻近、邪道等中也可见末字。如是在"来！且先读诵经或偈或阿毗达摩"、"在经中使令作机会"等中末字用于补足语，在"村边住处"等中用于邻近，在"追求欲乐是一边，有啊迦旃延这是一边"等中用于邪道。
末满即是以大末边功德而满。"它趣向青末或道末"是《中部》大象迹喻经文。其中它即是火界。青末即是青草树木边际。道末即是道路边际。趣向无食而灭为余。"诸比丘，这是生活的边际，即是乞食"是乞团经文。其中寻求团食故为乞食者，即是行乞者，它的状态为乞食性，意思是以行乞而生活。这即是即是一切缘尽的涅槃法，所以说"一切...等...称为"。以此显示因为一切缘尽故无为涅槃是有为轮回苦的彼分、终极，所以在此只有彼分义是适当。有身即是有身执。
计即是少许。以计所作即是以三种不好色作的某一种不好色作。以等字在此显示计字也用于大劫、遍满、烦恼欲、寻、时、施设、类似性等。如是它在"诸比丘，有四种劫的无数"等中用于大劫，在"照耀竹林园整劫"等中用于遍满，在"思惟是欲、贪是欲、思惟贪是欲"等中用于烦恼欲，在"寻、思惟、思量"等中用于寻，在"我常常如是而住"等中...

1.387) kāle , ‘‘iccāyasmā kappo’’tiādīsu (su. ni. 1018) paññattiyaṃ, ‘‘satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) sadisabhāveti.

Taṇhādiṭṭhīsu pavattiṃ mahāniddesapāḷiyā (mahāni. 28) sādhento ‘‘vuttampi ceta’’ntiādimāha. Tattha uddānatoti saṅkhepato. ‘‘Tasmā’’tiādi yathāvuttāya atthavaṇṇanāya guṇavacanaṃ. Taṇhādiṭṭhivasenāti upanissayasahajātabhūtāya abhinandanasaṅkhātāya taṇhāya ceva sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Pubbe nivutthadhammavisayāya kappanāya idha adhippetattā atītakālavācakoyeva pubba-saddo, na pana ‘‘manopubbaṅgamā dhammā’’tiādīsu viya padhānādivācako, rūpādikhandhavinimuttassa kappanavatthuno abhāvā anta-saddo ca koṭṭhāsavācako, na pana abbhantarādivācakoti dassetuṃ ‘‘atītaṃ khandhakoṭṭhāsa’’nti vuttaṃ. Kappetvāti ca tasmiṃ pubbante taṇhāyanābhinivesanānaṃ samatthanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ, pubbantameva anugatā diṭṭhi tesamatthīti yojanā. Atthitā, anugatatā ca nāma punappunaṃ pavattiyāti dasseti ‘‘punappunaṃ uppajjanavasenā’’ti iminā. ‘‘Te eva’’ntiādinā ‘‘pubbantaṃ ārabbhā’’tiādipāḷiyā atthaṃ saṃvaṇṇeti. Tattha ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā pubbanto. Visayabhāvato hesa tassā āgamanaṭṭhānaṃ , ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti. Tadetaṃ aññesaṃ patiṭṭhāpanadassananti āha ‘‘aññampi janaṃ diṭṭhigatitaṃ karontā’’ti.

Adhivacanapathānīti [adhivacanapaadāni (aṭṭhakathāyaṃ)] ruḷhimattena paññattipathāni. Dāsādīsu hi sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā tathā paṇṇattiyeva adhivacanaṃ, sā ca vohārassa pathoti. Atha vā adhi-saddo uparibhāge, vuccatīti vacanaṃ. Adhi uparibhāge vacanaṃ adhivacanaṃ. Upādāniyabhūtānaṃ rūpādīnaṃ [upādābhūtarūpādīnaṃ (dī. ni. ṭī. 1.29)] upari paññāpiyamānā upādāpaññatti, tasmā paññattidīpakapathānīti attho daṭṭhabbo. Paññattimattañhetaṃ vuccati, yadidaṃ ‘‘attā, loko’’ti ca, na rūpavedanādayo viya paramatthoti. Adhimutti-saddo cettha adhivacana-saddena samānattho ‘‘niruttipatho’’tiādīsu (dha. sa. 107 dukamātikā) viya uttisaddassa vacanapariyāyattā. ‘‘Bhūtaṃ attha’’ntiādinā pana bhūtasabhāvato atirekaṃ. Tamatidhāvitvā vā muccantīti adhimuttiyo, tāsaṃ pathāni taddīpakattāti atthaṃ dasseti, adhikaṃ vā sassatādikaṃ muccantīti adhimuttiyo. Adhikañhi sassatādiṃ, pakatiādiṃ, dabbādiṃ, jīvādiṃ, kāyādiñca abhūtaṃ atthaṃ sabhāvadhammesu ajjhāropetvā diṭṭhiyo pavattanti.

30.Abhivadantīti ‘‘idameva saccaṃ, moghamañña’’nti abhinivisitvā vadanti. ‘‘Ayameva dhammo, nāyaṃ dhammo’’tiādinā abhibhavitvāpi vadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānavacanaṃ katanti ayamettha pāḷivaṇṇanā. Kathetukamyatāya hetubhūtāya pucchitvāti sambandho. Micchā passatīti diṭṭhi, diṭṭhi eva diṭṭhigataṃ ‘‘muttagataṃ, (a. ni. 

我来翻译这段巴利文：
在时间，在"这样大德劫波"等中用于施设，在"朋友，我们与堪称等同导师的声闻谈话竟然不知道"等中用于类似性。
以"这也说"等说明，以《大义释》证明在渴爱见中的转起。其中总摄即是略说。"因此"等是对如上所说的义释的功德语。依渴爱见即是依作为亲依和俱生的称为欢喜的渴爱以及以常等行相而执著的邪执。因为在此意趋过去已住法境界的计度，所以前字只表示过去时，不像在"意为前导诸法"等中表示主要等，因为离开色等蕴没有可计度事物，末字表示部分，不是表示内部等，所以说"过去蕴部分"。而计度即是说在那前际渴爱执著的成立完成。住即是不舍那见解，他们有随逐前际的见解为关系。以"依再再生起"这个显示称为有和随逐即是再再转起。以"他们"等注释"关于前际"等经文的意思。其中关于即是所缘。因为前际是那见解的境界。因为这是它从境界性而来的处所和所缘缘，所以说"来到、依止"。这是显示建立其他人，所以说"也使其他人成为持见者"。
增语道即是仅以习惯而施设道。因为在奴隶等中如吉祥增等字一样，只是以语言为增上而转起故如是施设即是增语，它是言说的道。或者增字在上分，说即是语言。在上分的语言是增语。对作为依取的色等，在上面施设为取施设，所以应当了知意思是显示施设的道。因为这只是施设，即是说"我、世间"，不像色受等是胜义。而在此增胜解字与增语字同义，如在"词道"等中说字是语言的同义词。以"真实义"等则超过真实自性。或者超越它而解脱故为增胜解，它们的道因为显示它们。或者解脱更多的常等故为增胜解。因为见解转起是在自性法上增益非真实的更多的常等、自性等、实体等、命等、身等义。
30. 说即是"唯此为真实，其他为虚妄"而执著而说。也以"此是法，此非法"等而胜过而说。为了显示说的行为至今无间断性而作现在语，这是这里的经文解释。与想要说的因为是因而询问为关系。邪见即是见，见即是所趣，如"小便所趣"等

9.11) saṅkhāragata’’ntiādīsu (mahāni. 41) viya gata-saddassa tabbhāvavuttito, gantabbābhāvato vā diṭṭhiyā gatamattanti diṭṭhigataṃ. Diṭṭhiyā gahaṇamattameva, natthaññaṃ avagantabbanti attho, diṭṭhipakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakārasadde samānatthe icchanti. Ekasmiṃyeva khandhe ‘‘attā’’ti ca ‘‘loko’’ti ca gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha ‘‘rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā’’ti. Amaraṃ niccaṃ dhuvanti sassatavevacanāni, maraṇābhāvena vā amaraṃ. Uppādābhāvena sabbadāpi atthitāya niccaṃ. Thiraṭṭhena vikārābhāvena dhuvaṃ.‘‘Yathāhā’’tiādinā mahāniddesa paṭisambhidāmaggapāḷīhi yathāvuttamatthaṃ vibhāveti. Tattha ‘‘rūpaṃ gahetvā’’ti pāṭhasesena sambandho. Ayaṃ panattho – ‘‘rūpaṃ attato samanupassati. Vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatī’’ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto, ‘‘rūpavantaṃ attāna’’ntiādikāya pana pañcadasavidhāyapi tadavasesāya sakkāyadiṭṭhiyā vasena cattāro khandhe ‘‘attā’’ti gahetvā tadañño ‘‘loko’’ti paññapentīti ayampi attho labbhateva. Tathā ekaṃ khandhaṃ ‘‘attā’’ti gahetvā añño attano upabhogabhūto ‘‘loko’’ti ca. Sasantatipatite khandhe ‘‘attā’’ti gahetvā tadañño parasantatipatito ‘‘loko’’ti ca paññapetīti evampettha attho daṭṭhabbo. Etthāha – ‘‘sassato vādo etesa’’nti kasmā heṭṭhā vuttaṃ, nanu tesaṃ attā ca loko ca sassatoti adhippeto, na vādoti? Saccametaṃ, sassatasahacaritatāya pana vādopi sassatoti vutto yathā ‘‘kuntā pacarantī’’ti, sassato iti vādo etesanti vā tattha iti-saddalopo daṭṭhabbo. Sassataṃ vadanti ‘‘idameva saccaṃ, moghamañña’’nti abhinivissa voharantīti sassatavādā tipi yujjati.

31.Ātāpanabhāvenāti vibādhanassa bhāvena, vibādhanaṭṭhena vā. Pahānañcettha vibādhanaṃ. Padahanavasenāti samādahanavasena. Samādahanaṃ pana kosajjapakkhe patitumadatvā cittassa ussāhanaṃ. Yathā samādhi visesabhāgiyataṃ pāpuṇāti, evaṃ vīriyassa bahulīkaraṇaṃ anuyogo. Iti padattayena vīriyameva vuttanti āha ‘‘evaṃ tippabhedaṃ vīriya’’nti. Yathākkamañhiha tīhi padehi upacārappanācittaparidamanavīriyāni dasseti. Na pamajjati etenāti appamādo, satiyā avippavāso. So pana satipaṭṭhānā cattāro khandhā eva. Sammā upāyena manasi karoti kammaṭṭhānametenāti sammāmanasikāro, so pana ñāṇameva, na ārammaṇavīthijavanapaṭipādakā, tenāha ‘‘atthato ñāṇa’’nti. Pathamanasikāroti kāraṇamanasikāro. Tadevatthaṃ samattheti ‘‘yasmiñhī’’tiādinā. Tattha yasmiṃ manasikāreti kammaṭṭhānamanasikaraṇūpāyabhūte ñāṇasaṅkhāte manasikāre. ‘‘Imasmiṃ ṭhāne’’ti iminā saddantarasampayogādinā viya pakaraṇavasenāpi saddo visesavisayoti dīpeti. Vīriyañcāti yathāvuttehi tīhi padehi vuttaṃ tippabhedaṃ vīriyañca. Etthāti ‘‘ātappa…pe… manasikāramanvāyā’’ti imasmiṃ pāṭhe, sīlavisuddhiyā saddhiṃ catunnaṃ rūpāvacarajjhānānaṃ adhigamanapaṭipadā idha vattabbā, sā pana visuddhimagge (visuddhi. 

我来帮您翻译这段巴利文：
如在"尿所趣、行所趣"等中，因为趣字有彼性说义,或因为无可趣处,所以见的趣性即是见所趣。只是见的执取,没有其他可理解的意思,或者见的种类是见所趣。因为世间认为方式相应的趣和种类字是同义。依在同一蕴中"我"和"世间"的执取差别而有施设,所以说"在色等中执取某一个为我和为世间"。不死、常、固为常见的同义词,或者因为无死亡故为不死。因为无生起故一切时都存在为常。因为坚固无变异故为固。
以"如说"等以《大义释》《无碍解道》经文显明如上所说义。其中"执取色"与经文余句相连。这义是："观察色为我,观察受、想、诸行、识为我",这是依五种有身见而说,但依"色有我"等的十五种其余有身见,也可得到这义:执取四蕴为"我",以它为其他而施设"世间"。如是执取一蕴为"我",其他作为我的受用为"世间"。执取自相续所摄蕴为"我",以它为其他而施设他相续所摄为"世间",也应当如是见此义。这里问:为什么前面说"他们有常论",难道他们不是意趋我和世间是常,而不是论吗?这是真实的,但因为与常相伴故论也说为常,如"长矛行走",或者应当见那里省略"常如是论为他们"的如是字。他们说常,"唯此为真实,其他为虚妄"而执著说话,称为常论者也适合。
31. 以热诚性即是以折损性,或以折损义。这里折损即是断。依精进即是依等持。而等持即是不让心落入懈怠分而策励。如定达到特胜性,如是多作精进为修习。如是以三词只说精进,所以说"如是三种精进"。因为这里依次以三词显示近行、安止、调心精进。依此不放逸即是不放逸,即是念的不远离。它即是四念住蕴。依此以正方便作意业处即是正作意,它即是智,不是所缘、路、速行的引导,所以说"就义即是智"。初作意即是因作意。以"因为在"等证成那义。其中在作意即是在作为业处作意方便的称为智的作意。以"在此处"这个显示依其他词相应等和依文也是词的特殊境界。精进即是如前所说三词所说的三种精进。在此即是在"热诚...等...随作意"这经文中,应当在此说与戒清净一起的四色界禅的证得行道,但它在《清净道论》...;

2.401) vitthārato vuttāti āha ‘‘saṅkhepattho’’ti. Tathājātikanti tathāsabhāvaṃ, etena cuddasavidhehi cittaparidamanehi rūpāvacaracatutthajjhānassa paguṇatāpādanena damitataṃ dasseti. Cetaso samādhi cetosamādhi, so pana aṭṭhaṅgasamannāgatarūpāvacaracatutthajjhānasseva samādhi. Yathā-saddo ‘‘yenā’’ti atthe nipātoti āha ‘‘yena samādhinā’’ti.

Vijambhanabhūtehi lokiyābhiññāsaṅkhātehi jhānānubhāvehi sampannoti jhānānubhāvasampanno. Sodiṭṭhigatiko evaṃ vadatīti vattamānavacanaṃ, tathāvadanassa avicchedabhāvena sabbakālikatādassanatthanti veditabbaṃ. Aniyamite hi kālavisese vippakatakālavacananti. Vanati yācati puttanti vañjhā jha-paccayaṃ, na-kārassa ca niggahitaṃ katvā, vadhati puttaṃ, phalaṃ vā hanatītipi vañjhā sapaccayaghya-kārassa jha-kāraṃ, niggahitāgamañca katvā. Sā viya kassaci phalassa ajanenāti vañjho, tenāha ‘‘vañjhapasū’’tiādi. Evaṃ padatthavatā iminā kīdisaṃ sāmatthiyatthaṃ dassetīti antolīnacodanaṃ pariharituṃ ‘‘etenā’’tiādimāha. Jhānalābhissa visesena jhānadhammā āpāthamāgacchanti, tammukhena pana sesadhammāpīti imamatthaṃ sandhāya ‘‘jhānādīna’’nti vuttaṃ. Rūpādijanakabhāvanti rūpādīnaṃ janakasāmatthiyaṃ. Paṭikkhipatīti ‘‘nayime kiñci janentī’’ti paṭikkhipati. Kasmāti ce? Sati hi janakabhāve rūpādidhammānaṃ viya, sukhādidhammānaṃ viya ca paccayāyattavuttitāya uppādavantatā viññāyati, uppāde ca sati avassaṃbhāvī nirodhoti anavakāsāva niccatā siyā, tasmā taṃ paṭikkhipatīti.

Ṭhitoti niccalaṃ patiṭṭhito, kūṭaṭṭha-saddoyeva vā loke accantaṃ nicce niruḷho daṭṭhabbo. Tiṭṭhatīti ṭhāyī, esikā ca sā ṭhāyī cāti esikaṭṭhāyī, visesanaparanipāto cesa, tasmā gambhīranemo niccalaṭṭhitiko indakhīlo viyāti attho, tenāha ‘‘yathā’’tiādi. ‘‘Kūṭaṭṭho’’ti iminā cettha aniccatābhāvamāha. ‘‘Esikaṭṭhāyī ṭhito’’ti iminā pana yathā esikā vātappahārādīhi na calati, evaṃ na kenaci vikāramāpajjatīti vikārābhāvaṃ, vikāropi atthato vināsoyevāti vuttaṃ ‘‘ubhayenāpi lokassa vināsābhāvaṃ dassetī’’ti.

Evamaṭṭhakathāvādaṃ dassetvā idāni kecivādaṃ dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Muñjatoti [muñje (aṭṭhakathāyaṃ)] muñjatiṇato. Īsikāti kaḷīro. Yadidaṃ attasaṅkhātaṃ dhammajātaṃ jāyatīti vuccati, taṃ sattirūpavasena pubbe vijjamānameva byattirūpavasena nikkhamati, abhibyattiṃ gacchatīti attho. ‘‘Vijjamānamevā’’ti hi etena kāraṇe phalassa atthibhāvadassanena byattirūpavasena abhibyattivādaṃ dasseti. Sāligabbhe saṃvijjamānaṃ sālisīsaṃ viya hi sattirūpaṃ, tadabhinikkhantaṃ viya byattirūpanti. Kathaṃ pana sattirūpavasena vijjamānoyeva pubbe anabhibyatto byattirūpavasena abhibyattiṃ gacchatīti? Yathā andhakārena paṭicchanno ghaṭo ālokena abhibyattiṃ gacchati, evamayampīti.


我来帮您翻译这段巴利文：
在《清净道论》中详细说了,所以说"略义"。如是种类即是如是自性,以此显示以十四种调心而使色界第四禅熟练而调伏。心定即是心一境性,它即是具足八支的色界第四禅的定。如字是"以"义的不变词,所以说"以这定"。
具足作为展现的称为世间神通的禅威力即是具足禅威力。那见趣者如是说为现在语,应当知道为了显示如是说无间断性的一切时性。因为在时间特性不确定时为未完成时语。祈求生子即是不生,作ja词尾,把na音作鼻音,或者杀子或果即是不生,作词尾ghya音为ja音,增加鼻音。如它因为不生任何果,所以是不生,因此说"不生的牛"等。如是有词义,以此显示什么能力义呢?为了避免内含的质难而说"以此"等。特别是对得禅者,禅法进入心境,以它为门其他法也是,考虑这义而说"禅等"。色等能生性即是色等的能生力。否定即是"它们不生任何"而否定。为什么呢?因为若有能生性,如色等法、乐等法依缘而转起故应知有生起性,有生起则必定有灭,所以常性是无容的,因此否定它。
住即是不动而安立,或者应当见顶立字在世间唯用于极常。住即是住者,柱是住者即是柱住者,这是后置修饰语,所以意思是如深轮不动而住的门限,因此说"如"等。以"顶立"这个在此说无无常性。以"柱住者住"这个则如柱子不为风击等所动,如是不被任何所变异,显示无变异,变异就义即是灭,所以说"以两者显示世间无灭"。
如是显示义释论说后,现在为了显示某些人的说法而说"某些人"等。从文茅即是从文茅草。茎即是芽。凡是说这称为我的法类生,它以潜能形态本来已存在,以显现形态出来,即是达到显现的意思。以"已存在"这个以因中有果的显示,显示以显现形态的显现论。如稻芽中已存在的稻穗,如是潜能形态,如它出来,如是显现形态。但是如何以潜能形态本来已存在而未显现者以显现形态达到显现呢?如被黑暗遮蔽的瓶为光明所显现,这也如是。


Idamettha vicāretabbaṃ – kiṃ karonto āloko ghaṭaṃ pakāsetīti vuccati, yadi ghaṭavisayaṃ buddhiṃ karonto pakāseti, anuppannāya eva buddhiyā uppattidīpanato abhibyattivādo hāyati. Atha ghaṭavisayāya buddhiyā āvaraṇabhūtaṃ andhakāraṃ vidhamanto pakāseti, evampi abhibyattivādo hāyateva. Sati hi ghaṭavisayāya buddhiyā kathaṃ andhakāro tassā āvaraṇaṃ hotīti. Yathā ca ghaṭassa abhibyatti na yujjati, evaṃ diṭṭhigatikaparikappitassa attanopi abhibyatti na yujjatiyeva. Tatthāpi hi yadi indriyavisayādisannipātena anuppannā eva buddhi uppannā, uppattivacaneneva abhibyattivādo hāyati abhibyattimattamatikkamma anuppannāya eva buddhiyā uppattidīpanato. Tathā sassatavādopi teneva kāraṇena. Atha buddhippavattiyā āvaraṇabhūtassa andhakāraṭṭhāniyassa mohassa vidhamanena buddhi uppannā. Evampi sati atthavisayāya buddhiyā kathaṃ moho tassā āvaraṇaṃ hotīti, hāyateva abhibyattivādo, kiñca bhiyyo – bhedasabbhāvatopi abhibyattivādo hāyati. Na hi abhibyañjanakānaṃ candimasūriyamaṇipadīpādīnaṃ bhedena abhibyañjitabbānaṃ ghaṭādīnaṃ bhedo hoti, hoti ca visayabhedena buddhibhedo yathāvisayaṃ buddhiyā sambhavatoti bhiyyopi abhibyatti na yujjatiyeva, na cettha vijjamānatābhibyattivasena vuttikappanā yuttā vijjamānatābhibyattikiriyāsaṅkhātāya vuttiyā vuttimato ca anaññathānujānanato. Anaññāyeva hi tathā vuttisaṅkhātā kiriyā tabbantavatthuto, yathā phassādīhi phusanādibhāvo, tasmā vuttimato anaññāya eva vijjamānatābhibyattisaṅkhātāya vuttiyā parikappito kesañci abhibyattivādo na yutto evāti. Ye pana ‘‘īsikaṭṭhāyī ṭhito’’ti paṭhitvā yathāvuttamatthamicchanti, te tadidaṃ kāraṇabhāvena gahetvā ‘‘te ca sattā sandhāvanti saṃsaranti cavanti upapajjantī’’ti padehi atthasambandhampi karonti, na aṭṭhakathāyamiva asambandhanti dassento ‘‘yasmā cā’’tiādimāha. Te ca sattā sandhāvantīti ettha ye idha manussabhāvena avaṭṭhitā, teyeva devabhāvādiupagamanena ito aññattha gacchantīti attho. Aññathā katassa kammassa vināso, akatassa ca abbhāgamo āpajjeyyāti adhippāyo.


这里应当考察：做什么时光明被说为显示瓶？如果做瓶境智时显示，因为显示未生的智生起，显现论就失坏。如果破除作为瓶境智障碍的黑暗时显示，这样显现论也失坏。因为有瓶境智时，黑暗如何成为它的障碍呢？如同瓶的显现不适合，如是见趣者所计度的我的显现也完全不适合。因为在那里也是，如果由根境等和合而未生的智生起，以生起说即失坏显现论，因为超过仅显现而显示未生的智生起。如是常论也以同一因。如果因破除如黑暗的作为智转起障碍的痴而智生起，这样也是，有义境智时痴如何成为它的障碍呢？显现论就失坏，更何况 - 也因为有差别故显现论失坏。因为显现者月亮、太阳、宝珠、灯等的差别，不成为所显现的瓶等的差别，而有境差别时有智差别，因为智随境而生，所以更加显现完全不适合，这里依存在显现而计度转起也不适合，因为承认转起称为存在显现作用和有转起者无异。因为如是称为转起的作用与有那作用的事物无异，如触等的触等性，所以某些人计度有转起者无异的称为存在显现的转起的显现论完全不适合。而读"柱住者住"而欲求如上所说义的人们，他们以这作为因而取，也作与"那些有情流转、轮回、死、生"等句的义关系，显示不像在义释中无关系而说"又因为"等。那些有情流转即是这里以人性安住的人们，他们即以得到天性等而从这里去其他处的意思。意趋是否则已作业的灭和未作的得到就会发生。


Aparāparanti aparasmā bhavā aparaṃ bhavaṃ, aparamaparaṃ vā, punappunanti attho. ‘‘Cavantī’’ti padamulliṅgetvā ‘‘evaṃ saṅkhyaṃ gacchantī’’ti atthaṃ vivarati, attano tathāgahitassa niccasabhāvattā na cutūpapattiyo. Sabbabyāpitāya nāpi sandhāvanasaṃsaraṇāni, dhammānaṃyeva pana pavattivisesena evaṃ saṅkhyaṃ gacchanti evaṃ voharīyantīti adhippāyo. Etena ‘‘avaṭṭhitasabhāvassa attano, dhammino ca dhammamattaṃ uppajjati ceva vinassati cā’’ti imaṃ vipariṇāmavādaṃ dasseti. Yaṃ panettha vattabbaṃ, taṃ imissaṃ sassatavādavicāraṇāyameva ‘‘evaṃgatikā’’ti padatthavibhāvane vakkhāma. Idāni aṭṭhakathāyaṃ vuttaṃ asambandhamattaṃ dassetuṃ ‘‘aṭṭhakathāyaṃ panā’’tiādi vuttaṃ. Sandhāvantītiādinā vacanena attano vādaṃ bhindati vināseti sandhāvanādivacanasiddhāya aniccatāya pubbe attanā paṭiññātassa sassatavādassa viruddhabhāvatoti attho. ‘‘Diṭṭhigatikassā’’tiādi tadatthasamatthanaṃ. Na nibaddhanti na thiraṃ. ‘‘Sandhāvantī’’tiādivacanaṃ, sassatavādañca sandhāya ‘‘sundarampi asundarampi hotiyevā’’ti vuttaṃ. Sabbadā saranti pavattantīti sassatiyo ra-kārassa sa-kāraṃ, dvibhāvañca katvā, pathavīsinerucandimasūriyā, sassatīhi samaṃ sadisaṃ tathā, bhāvanapuṃsakavacanañcetaṃ. ‘‘Attā ca loko cā’’ti hi kattuadhikāro. Sassatisamanti vā liṅgabyattayena kattuniddeso. Sassatisamo attā ca loko ca atthi evāti attho, iti-saddo cettha padapūraṇamattaṃ. Eva-saddassa hi e-kāre pare iti-sadde i-kārassa va-kāramicchanti saddavidū. Sassatisamanti sassataṃ thāvaraṃ niccakālantipi attho, sassatisama-saddassa sassatapadena samānatthataṃ sandhāya ṭīkāyaṃ (dī. ni. ṭī. 

我来翻译这段巴利文：
后后即是从一有到另一有，或一个接一个，意思是一次又一次。取"死"字而开显"如是得到数"的意思，因为被如是取为常性故不是死生。因遍一切故也不是流转轮回，但是意趋是诸法以转起差别如是得数，如是被称说。以此显示这变异论:"住立性的我和法者只有法性生起和灭"。这里应当说的，我们将在这常见考察的"如是趣"的词义解说中说。现在为了显示在义释中所说的无关系而说"但在义释"等。以"流转"等语破坏毁灭自己的论，因为由流转等语成就的无常性与前面自己承认的常见相违的意思。"见趣者"等是证成那义。不坚固即是不牢固。对"流转"等语和常见而说"善的也不善的也都有"。一切时转起即是常，把ra音作sa音，做重复，大地、须弥、月亮、太阳，与常同等如是，这是性中性语。因为"我和世间"是作者说。或者常同等是以性变化而说作者。意思是有常同等的我和世间，而这里iti字只是填词。因为语言学者欲求在eva字的e音后于iti字的i音作v音。常同等即是常、坚固、永久的意思，考虑常同等字与常字同义而在疏中(长部疏)

1.31) vutto.

Hetuṃ dassentoti yesaṃ ‘‘sassato’’ti attānañca lokañca paññapeti, tesaṃ hetuṃ dassento ayaṃ diṭṭhigatiko āhāti sambandho. Na hi attano diṭṭhiyā paccakkhakatamatthaṃ attanoyeva sādheti, attano pana paccakkhakatena atthena attano appaccakkhabhūtampi atthaṃ sādheti, attanā ca yathānicchitaṃ atthaṃ parepi viññāpeti, na anicchitaṃ , idaṃ pana hetudassanaṃ etesu anekesu jātisatasahassesu ekovāyaṃ me attā ca loko ca anussaraṇasambhavato. Yo hi yamatthaṃ anubhavati, so eva taṃ anussarati, na añño. Na hi aññena anubhūtamatthaṃ añño anussarituṃ sakkoti yathā taṃ buddharakkhitena anubhūtaṃ dhammarakkhito. Yathā cetāsu, evaṃ ito purimatarāsupi jātīsu, tasmā ‘‘sassato me attā ca loko ca, yathā ca me, evaṃ aññesampi sattānaṃ sassato attā ca loko cā’’ti sassatavasena diṭṭhigahaṇaṃ pakkhandanto diṭṭhigatiko parepi tattha patiṭṭhapeti. Pāḷiyaṃ pana ‘‘anekavihitāni adhimuttipathāni abhivadanti, so evamāhā’’ti vacanato parānugāhāpanavasena idha hetudassanaṃ adhippetanti viññāyati. Etanti attano ca lokassa ca sassatabhāvaṃ. ‘‘Na kevala’’ntiādi atthato āpannadassanaṃ. Ṭhāna-saddo kāraṇe, tañca kho idha pubbenivāsānussatiyevāti āha ‘‘ida’’ntiādi. Kāraṇañca nāmetaṃ tividhaṃ sampāpakaṃ nibbattakaṃ ñāpakanti. Tattha ariyamaggo nibbānassa sampāpakakāraṇaṃ, bījaṃ aṅkurassa nibbattakakāraṇaṃ, paccayuppannatādayo aniccatādīnaṃ ñāpakakāraṇaṃ, idhāpi ñāpakakāraṇameva adhippetaṃ. Ñāpako hi attho ñāpetabbatthavisayassa ñāṇassa hetubhāvato kāraṇaṃ. Tadāyattavuttitāya taṃ ñāṇaṃ tiṭṭhati etthāti ṭhānaṃ, vasati taṃ ñāṇamettha tiṭṭhatīti ‘‘vatthū’’ti ca vuccati. Tathā hi bhagavatā vatthu-saddena uddisitvāpi ṭhāna-saddena niddiṭṭhanti.

32-33. Dutiyatatiyavārānaṃ paṭhamavārato viseso natthi ṭhapetvā kālabhedanti āha ‘‘upari vāradvayepi eseva nayo’’ti. Tadetaṃ kālabhedaṃ yathāpāḷiṃ dassetuṃ ‘‘kevalañhī’’tiādi vuttaṃ. Itarena dutiyatatiyavārā yāva dasasaṃvaṭṭavivaṭṭakappā, yāva cattālīsasaṃvaṭṭavivaṭṭakappā ca anussaraṇavasena vuttāti adhippāyo. Yadevaṃ kasmā sassatavādo catudhā vibhatto, nanu tidhā kālabhedamakatvā adhiccasamuppattikavādo viya duvidheneva vibhajitabbo siyāti codanaṃ sodhetuṃ ‘‘mandapañño hī’’tiādimāha. Mandapaññādīnaṃ tiṇṇaṃ pubbenivāsānussatiñāṇalābhīnaṃ vasena tidhā kālabhedaṃ katvā takkanena saha catudhā vibhattoti adhippāyo. Nanu ca anussavādivasena takkikānaṃ viya mandapaññādīnampi visesalābhīnaṃ hīnādivasena anekabhedasambhavato bahudhā bhedo siyā, atha kasmā sabbepi visesalābhino tayo eva rāsī katvā vuttāti? Ukkaṭṭhaparicchedena dassetukāmattā. Tīsu hi rāsīsu ye hīnamajjhimapaññā, te vuttaparicchedato ūnakameva anussaranti. Ye pana ukkaṭṭhapaññā, te vuttaparicchedaṃ atikkamitvā nānussarantīti tattha tattha ukkaṭṭhaparicchedena dassetukāmato anekajātisatasahassadasacattārīsasaṃvaṭṭavivaṭṭānussaraṇavasena tayo eva rāsī katvā vuttāti. Na tato uddhanti yathāvuttakālattayato, cattārīsasaṃvaṭṭavivaṭṭakappato vā uddhaṃ nānussarati, kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hotīti aṭṭhakathāsu vuttaṃ.



我来翻译这段巴利文：
1.31.说。
显示因即是这见趣者说显示那些施设"我和世间是常"的因为关系。因为不是以自己的见只证明对自己显现的义，而是以对自己显现的义证明对自己不显现的义，也使他人了知自己所欲求的义，非不欲求的，这显示因是在这许多百千生中只是此一我和世间可能忆念。因为谁经验那义，他就忆念它，不是他人。因为他人不能忆念他人所经验的义，如法护不能忆念佛护所经验的。如在这些，如是在比这更前的诸生中，所以"我的我和世间是常，如我的，如是其他有情的我和世间也是常"，见趣者踊跃以常性而执见也使他人住立其中。但由经中"说许多种增胜道，他如是说"的语句，了知这里显示因是意趋依使他人理解。这即是我和世间的常性。"不仅"等是显示从义而来。处字在因，而它在此只是宿住随念，所以说"这"等。这因是三种:达到、生起、了知。其中圣道是涅槃的达到因，种子是芽的生起因，缘生性等是无常性等的了知因，在这里也只是意趋了知因。因为了知义作为了知所了知义境的智的因故为因。因为依它转起故那智住于此为处，那智居于此住于此故也称为"事"。如是世尊以事字标举后也以处字详说。
32-33.第二第三段与第一段没有差别除了时间差别，所以说"在上二段也是这方法"。为了依经显示这时间差别而说"只是"等。意趋是其他以第二第三段说直到十成坏成住劫、直到四十成坏成住劫的忆念。如是为什么常见分为四种，难道不应该不作三种时间差别而如偶然生起论那样只分为两种吗？为了清除这质问而说"因为钝慧"等。意趋是依三种钝慧等得宿住随念智者而作三种时间差别，加上寻思而分为四种。难道不是如依传闻等的寻思者一样，钝慧等特胜得者也依下等而有多种差别，这样应有多种差别，那么为什么把所有特胜得者只作三聚而说呢？因为想要以最胜限定显示。因为在三聚中下中慧者，他们只忆念比所说限定更少。而上慧者，他们不超过所说限定而忆念，所以因为想要在这里这里以最胜限定显示，故依忆念多百千生、十、四十成坏成住而只作三聚而说。不超过那即是不忆念超过如上所说三时或四十成坏成住劫，为什么？因为慧弱。因为在义释中说他们因为缺乏名色分别故慧弱。

34. Tappakatiyattopi kattutthoyevāti āha ‘‘takkayatī’’ti. Tappakatiyattattā eva hi dutiyanayopi upapanno hoti. Tattha takkayatīti ūhayati, sassatādiākārena tasmiṃ tasmiṃ ārammaṇe cittaṃ abhiniropayatīti attho. Takkoti ākoṭanalakkhaṇo, vinicchayalakkhaṇo vā diṭṭhiṭṭhānabhūto vitakko. Tena tena pariyāyena takkanaṃ sandhāya ‘‘takketvā vitakketvā’’ti vuttaṃ vīmaṃsāya samannāgatoti atthavacanamattaṃ. Nibbacanaṃ pana takkipade viya dvidhā vattabbaṃ. Vīmaṃsā nāma vicāraṇā, sā ca duvidhā paññā ceva paññāpatirūpikā ca. Idha pana paññāpatirūpikāva, sā catthato lobhasahagatacittuppādo, micchābhinivesasaṅkhāto vā ayonisomanasikāro. Pubbabhāge vā micchādassanabhūtaṃ diṭṭhivipphanditaṃ, tadetamatthattayaṃ dassetuṃ ‘‘tulanā ruccanā khamanā’’ti vuttaṃ. ‘‘Tulayitvā’’tiādīsupi yathākkamaṃ ‘‘lobhasahagatacittuppādenā’’tiādinā yojetabbaṃ. Samantato, punappunaṃ vā āhananaṃ pariyāhataṃ, taṃ pana vitakkassa ārammaṇaṃ ūhanameva, bhāvanapuṃsakañcetaṃ padanti dasseti ‘‘tena tena pariyāyena takketvā’’ti iminā. Pariyāyenāti ca kāraṇenāti attho. Vuttappakārāyāti tidhā vuttappabhedāya. Anuvicaritanti anupavattitaṃ, vīmaṃsānugatena vā vicārena anumajjitaṃ. Tadanugatadhammakiccampi hi padhānadhamme āropetvā tathā vuccati. Paṭibhāti dissatīti paṭibhānaṃ, yathāsamāhitākāravisesavibhāvako diṭṭhigatasampayuttacittuppādo, tato jātanti paṭibhānaṃ, tathā paññāyanaṃ, sayaṃ attano paṭibhānaṃ sayaṃpaṭibhānaṃ, tenevāha ‘‘attano paṭibhānamattasañjāta’’nti. Matta-saddena cettha visesādhigamādayo nivatteti. Anāmaṭṭhakālavacane vattamānavaseneva atthaniddeso upapannoti āha ‘‘evaṃ vadatī’’ti.

Pāḷiyaṃ ‘‘takkī hoti vīmaṃsī’’ti sāmaññaniddesena, ekasesena vā vuttaṃ takkībhedaṃ vibhajanto ‘‘tattha catubbidho’’tiādimāha. Parehi puna savanaṃ anussuti, sā yassāyaṃ anussutiko. Purimaṃ anubhūtapubbaṃ jātiṃ saratīti jātissaro. Labbhateti lābho, yaṃ kiñci attanā paṭiladdhaṃ rūpādi, sukhādi ca, na pana jhānādiviseso, tenevāha pāḷiyaṃ ‘‘so takkapariyāhataṃ vīmaṃsānuvicaritaṃ sayaṃpaṭibhānaṃ evamāhā’’ti. Aṭṭhakathāyampi vuttaṃ ‘‘attano paṭibhānamattasañjāta’’nti. Ācariyadhammapālattheropi vadati ‘‘matta-saddena visesādhigamādayo nivattetī’’ti (dī. ni. ṭī. 

我来 译这段巴利文：
34. 作者义也只是依他性故说"思量"。因为正是依他性故第二方法也成就。其中思量即是推度，意思是以常等行相在那那所缘安置心。思是以击打为相，或以决定为相的成为见处的寻。考虑以那那方式的思量而说"思量、寻思",具足观察只是义说。但词源应当像在思量者词中那样说两种。观察即是考察,它有两种即是慧和慧相似。但这里只是慧相似,它就义是贪俱心生,或称为邪执著的不如理作意。或在前分是成为邪见的见动摇,为了显示这三义而说"衡量、喜好、忍可"。在"衡量"等中也应当依次与"以贪俱心生"等结合。遍、再再击打是遍击,而它只是寻的所缘推度,这词是性中性,以"以那那方式思量"这个显示。方式即是因的意思。如所说种即是三种所说差别。随观即是随转,或以随观察的伺所按捺。因为依它而转的法作用也安置在主要法上而如是说。显现即是见为显现,是显明如等持行相差别的见趣相应心生,从它生为显现,如是了知,自己的显现为自显现,所以说"只从自己显现生"。以只字在此遮除特胜证得等。在不限定时说中依现在方式义说成就,所以说"如是说"。
在经中以"是思量者、观察者"的普通说或一遗说的思量者差别而分别说"其中四种"等。从他人再闻为随闻,这随闻在他为随闻者。忆念前已经验的前生为忆生者。得即是得,是任何自己已得的色等和乐等,而不是禅等特胜,所以在经中说"他以思量遍击、随观察观察、自显现如是说"。在义释中也说"只从自己显现生"。阿阇梨法护长老也说:"以只字遮除特胜证得等"。;

1.34) so etassāti lābhī. Suddhena purimehi asammissena, suddhaṃ vā takkanaṃ suddhatakko, so yassāyaṃ suddhatakkiko. Tena hīti uyyojanatthe nipāto, tena tathā vessantararaññova bhagavati samāneti diṭṭhiggāhaṃ uyyojeti. Lābhitāyāti rūpādisukhādilābhībhāvato. ‘‘Anāgatepi evaṃ bhavissatī’’ti idaṃ lābhītakkino evampi sambhavatīti sambhavadassanavasena idhādhippetaṃ takkanaṃ sandhāya vuttaṃ. Anāgataṃsatakkaneneva hi sassataggāhī bhavati. ‘‘Atītepi evaṃ ahosī’’ti idaṃ pana anāgataṃsatakkanassa upanissayanidassanamattaṃ. So hi ‘‘yathā me idāni attā sukhī hoti, evaṃ atītepīti paṭhamaṃ atītaṃsānutakkanaṃ upanissāya anāgatepi evaṃ bhavissatī’’ti takkayanto diṭṭhiṃ gaṇhāti. ‘‘Evaṃ sati idaṃ hotī’’ti iminā aniccesu bhāvesu añño karoti, añño paṭisaṃvedetīti doso āpajjati, tathā ca sati katassa vināso akatassa ca ajjhāgamo siyā. Niccesu pana bhāvesu añño karoti, añño paṭisaṃvedetīti doso nāpajjati. Evañca sati katassa avināso, akatassa ca anajjhāgamo siyāti takkikassa yuttigavesanākāraṃ dasseti.

Takkamattenevāti suddhatakkaneneva. Matta-saddena hi āgamādīnaṃ, anussavādīnañca abhāvaṃ dasseti. ‘‘Nanu ca visesalābhinopi sassatavādino visesādhigamahetu anekesu jātisatasahassesu, dasasu saṃvaṭṭavivaṭṭesu, cattālīsāya ca saṃvaṭṭavivaṭṭesu yathānubhūtaṃ attano santānaṃ, tappaṭibaddhañca dhammajātaṃ ‘‘attā, loko’’ti ca anussaritvā tato purimatarāsupi jātīsu tathābhūtassa atthitānuvitakkanamukhena anāgatepi evaṃ bhavissatīti attano bhavissamānānutakkanaṃ, sabbesampi sattānaṃ tathābhāvānutakkanañca katvā sassatābhinivesino jātā, evañca sati sabbopi sassatavādī anussutikajātissaralābhītakkikā viya attano upaladdhavatthunimittena takkanena pavattavādattā takkīpakkheyeva tiṭṭheyya, tathā ca sati visesabhedarahitattā ekovāyaṃ sassatavādo vavatthito bhaveyya, avassañca vuttappakāraṃ takkanamicchitabbaṃ, aññathā visesalābhī sassatavādī ekaccasassatikapakkhaṃ, adhiccasamuppannikapakkhaṃ vā bhajeyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Visesalābhīnañhi khandhasantānassa dīghadīghataraṃ dīghatamakālānussaraṇaṃ sassataggāhassa asādhāraṇakāraṇaṃ. Tathā hi ‘‘anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmī’’ti anussaraṇameva padhānakāraṇabhāvena dassitaṃ. Yaṃ pana tassa ‘‘imināmahaṃ etaṃ jānāmī’’ti pavattaṃ takkanaṃ, na taṃ idha padhānaṃ anussaraṇaṃ paṭicca tassa apadhānabhāvato, padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho yathā ‘‘cakkhuviññāṇaṃ yavaṅkuro’’tiādi.


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1.34. 那是他的即是得者。以纯而不混前者的,或纯思量为纯思,它是他的为纯思者。以那即是劝导义的不变词,以那如毗湿安多罗王一样在世尊确立见执被劝导。以得性即是因为色等乐等得者性。"未来也将如是"这是考虑得者思量者如是也可能而说依可能显示在此意趋的思量。因为以未来分思量而成为常执者。"过去也如是"这只是未来分思量的近依显示。因为他"如我现在我快乐,如是过去"先依过去分随思量"未来也将如是"而思量执见。以"如是则有此"显示思量者的寻求道理行相:在无常诸有中则犯他作他受的过失,如是则已作消灭未作而得。但在常诸有中不犯他作他受的过失。如是则已作不灭,未作不得。
只以思量即是只以纯思量。因为以只字显示无阿含等和随闻等。"难道不是特胜得者也是常论者,以特胜证得因在多百千生、十成坏成住、四十成坏成住中如所经验忆念自己相续和缘它的法类为'我、世间',依此由更前诸生如是有的随思量而未来也将如是,作自己将有随思量和一切有情如是性随思量而成为常执著者,如是则一切常论者也如随闻者、忆生者、得者、思量者,因为以自己所得事相思量而转论故应住在思量者分,如是则因为无特胜差别故这常论应成为确立一种,必须要欲求如所说方式的思量,否则特胜得者常论者应属于一分常者分或偶然生起者分"吗?但这不应如是见。因为特胜得者忆念蕴相续的长、更长、最长时是常执的不共因。如是显示"我忆念多种宿住。我以此知彼"只以忆念为主要因。但它转起的"我以此知彼"的思量,它在此不是主要,因为依忆念故它是非主要,而在教中、世间中也确定以不共主要因说,如"眼识、麦芽"等。


Evaṃ panāyaṃ desanā padhānakāraṇavibhāvinī, tasmā satipi anussavādivasena, takkikānaṃ hīnādivasena ca mandapaññādīnaṃ visesalābhīnaṃ bahudhā bhede aññatarabhedasaṅgahavasena bhagavatā cattāriṭṭhānāni vibhajitvā vavatthitā sassatavādānaṃ catubbidhatā. Na hi, idha sāvasesaṃ dhammaṃ deseti dhammarājāti. Yadevaṃ anussutikādīsupi anussavādīnaṃ padhānabhāvo āpajjatīti? Na tesaṃ aññāya sacchikiriyāya abhāvena takkapadhānattā, ‘‘padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho’’ti vuttovāyamatthoti. Atha vā visesādhigamanimittarahitassa takkanassa sassataggāhe visuṃ kāraṇabhāvadassanatthaṃ visesādhigamo visuṃ sassataggāhakāraṇabhāvena vattabbo, so ca mandamajjhimatikkhapaññāvasena tividhoti tidhā vibhajitvā, sabbatakkino ca takkībhāvasāmaññato ekajjhaṃ gahetvā catudhā eva vavatthāpito sassatavādo bhagavatāti.



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如是这教说显明主要因,所以虽有依随闻等和思量者依下等及钝慧等特胜得者的多种差别,以摄一种差别世尊分别确立四处成为常论者的四种性。因为在此法王不说有余法。如是则在随闻者等中随闻等成为主要吗?不是,因为它们以无其他证知故以思量为主要,"而在教中、世间中也确定以不共主要因说"已说此义。或者为了显示无特胜证得相的思量在常执中别为因,特胜证得应当说别为常执因,它依钝、中、利慧为三种而分为三,一切思量者以思量者性共同而一处取,世尊确立常论只为四种。

35. ‘‘Aññatarenā’’ti etassa atthaṃ dassetuṃ ‘‘ekenā’’ti vuttaṃ. Aṭṭhānapayuttassa pana vā-saddassa aniyamatthataṃ sandhāyāha ‘‘dvīhi vā tīhi vā’’ti, tena catūsu vatthūsu yathārahamekaccaṃ ekaccassa paññāpane sahakārīkāraṇanti dasseti. ‘‘Bahiddhā’’ti bāhyatthavācako kattuniddiṭṭho nipātoti dassetuṃ ‘‘bahī’’tiādi vuttaṃ. Etthāha – kiṃ panetāni vatthūni attano abhinivesassa hetu, udāhu paresaṃ patiṭṭhāpanassāti. Kiñcettha, yadi tāva attano abhinivesassa hetu, atha kasmā anussaraṇatakkanāniyeva gahitāni, na saññāvipallāsādayo. Tathā hi viparītasaññāayonisomanasikāraasappurisūpanissayaasaddhammassavanādīnipi diṭṭhiyā pavattanaṭṭhena diṭṭhiṭṭhānāni. Atha pana paresaṃ patiṭṭhāpanassa hetu, anussaraṇahetubhūto adhigamo viya, takkanapariyeṭṭhibhūtā yutti viya ca āgamopi vatthubhāvena vattabbo, ubhayathāpi ca yathāvuttassa avasesakāraṇassa sambhavato ‘‘natthi ito bahiddhā’’ti vacanaṃ na yujjatevāti? No na yujjati, kasmā? Abhinivesapakkhe tāva ayaṃ diṭṭhigatiko asappurisūpanissayaasaddhammassavanehi ayoniso ummujjitvā vipallāsasañño rūpādidhammānaṃ khaṇe khaṇe bhijjanasabhāvassa anavabodhato dhammayuttiṃ atidhāvanto ekattanayaṃ micchā gahetvā yathāvuttānussaraṇatakkanehi khandhesu ‘‘sassato attā ca loko cā’’ti (dī. ni. 31) abhinivesaṃ upanesi, iti āsannakāraṇattā, padhānakāraṇattā ca taggahaṇeneva ca itaresampi gahitattā anussaraṇatakkanāniyeva idha gahitāni. Patiṭṭhāpanapakkhe pana āgamopi yuttiyameva ṭhito visesena nirāgamānaṃ bāhirakānaṃ takkaggāhibhāvato, tasmā anussaraṇatakkanāniyeva sassataggāhassa vatthubhāvena gahitāni.

Kiñca bhiyyo – duvidhaṃ paramatthadhammānaṃ lakkhaṇaṃ sabhāvalakkhaṇaṃ, sāmaññalakkhaṇañca. Tattha sabhāvalakkhaṇāvabodho paccakkhañāṇaṃ, sāmaññalakkhaṇāvabodho anumānañāṇaṃ. Āgamo ca sutamayāya paññāya sādhanato anumānañāṇameva āvahati, sutānaṃ pana dhammānaṃ ākāraparivitakkanena nijjhānakkhantiyaṃ ṭhito cintāmayapaññaṃ nibbattetvā anukkamena bhāvanāya paccakkhañāṇaṃ adhigacchatīti evaṃ āgamopi takkanavisayaṃ nātikkamati, tasmā cesa takkaggahaṇena gahitovāti veditabbo. So aṭṭhakathāyaṃ anussutitakkaggahaṇena vibhāvito, evaṃ anussaraṇatakkanehi asaṅgahitassa avasiṭṭhassa kāraṇassa asambhavato yuttamevidaṃ ‘‘natthi ito bahiddhā’’ti vacananti veditabbaṃ. ‘‘Anekavihitāni adhimuttipadāni abhivadantī’’ti (dī. ni. 1.29), ‘‘sassataṃ attānañca lokañca paññapentī’’ti (dī. ni. 1.30) ca vacanato pana patiṭṭhāpanavatthūniyeva idha desitāni taṃdesanāya eva abhinivesassāpi sijjhanato. Anekabhedesu hi desitesu yasmiṃ desite tadaññepi desitā siddhā honti, tameva desetīti daṭṭhabbaṃ. Abhinivesapatiṭṭhāpanesu ca abhinivese desitepi patiṭṭhāpanaṃ na sijjhati abhinivesassa patiṭṭhāpane aniyamato. Abhinivesinopi hi keci patiṭṭhāpenti , keci na patiṭṭhāpenti. Patiṭṭhāpane pana desite abhinivesopi sijjhati patiṭṭhāpanassa abhinivese niyamato. Yo hi yattha pare patiṭṭhāpeti, sopi tamabhinivisatīti.



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35. 为了显示"某"的义而说"一"。考虑非处相应的或字的不定义而说"二或三"，以此显示在四事中随宜一些对一些的施设为俱作因。为了显示"外"是说外义的作者被说的不变词而说"外"等。这里问：这些事是自己执著的因,还是建立他人的呢？这里如何,如果首先是自己执著的因,那么为什么只取忆念思量,不取想颠倒等。如是相违想、不如理作意、亲近不善人、听闻不正法等也以见转起义为见处。如果是建立他人的因,如忆念因的证得,如思量寻求的道理,阿含也应说为事性,两种也因为有如所说的余因故"无此外"的语句不适合吗？不是不适合,为什么？首先在执著分中这见趣者以亲近不善人、听闻不正法而不如理浮起,颠倒想而因为不了知色等法刹那刹那破坏性质而超越法道理,错误取一性方法,以如所说忆念思量在诸蕴中引生"我和世间是常"的执著,如是因为是近因,因为是主要因,因为以取它也取其他,所以这里只取忆念思量。而在建立分中阿含也住在道理中,因为特别是无阿含的外道们为思量执取者,所以只取忆念思量为常执的事性。
更何况 - 胜义法的相有二种:自性相和共相。其中了知自性相是现见智,了知共相是比量智。阿含因为成就闻所成慧故只引生比量智,但对所闻诸法以行相遍思维而住在思择忍中生起思所成慧,渐次以修而证得现见智,如是阿含也不超过思量境,所以这应当知道以取思量而取。它在义释中以取随闻思量而显明,如是因为没有不被忆念思量摄的余因故应当知道这"无此外"的语句是适合的。但由"说多种增胜道","施设我和世间是常"的语句,这里只说建立事,因为以那教说也成就执著。因为在说多种差别中,说了什么即其他也成就说,应当见只说那个。在执著和建立中说执著时不成就建立,因为执著在建立中不定。因为执著者有些建立,有些不建立。而说建立时执著也成就,因为建立在执著中决定。因为谁在哪里建立他人,他也执著那个。

36.Tayidanti ettha ta-saddena ‘‘sassataṃ attānañca lokañca paññapentī’’ti etassa parāmasananti āha ‘‘taṃ idaṃ catubbidhampi diṭṭhigata’’nti. Tatoti tasmā pakārato jānanattā. Paramavajjatāya anekavihitānaṃ anatthānaṃ kāraṇabhāvato diṭṭhiyo eva ṭhānā diṭṭhiṭṭhānā. Yathāha ‘‘micchādiṭṭhiparamāhaṃ bhikkhave, vajjaṃ vadāmī’’ti tadevatthaṃ sandhāya ‘‘diṭṭhiyova diṭṭhiṭṭhānā’’ti vuttaṃ. Diṭṭhīnaṃ kāraṇampi diṭṭhiṭṭhānameva diṭṭhīnaṃ uppādāya samuṭṭhānaṭṭhena. ‘‘Yathāhā’’tiādi paṭisambhidāpāḷiyā (paṭi. ma. 1.124) sādhanaṃ. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena. Vuttañhi ‘‘rūpaṃ attato samanupassatī’’tiādi, (saṃ. ni. 3.81) avijjāpi upanissayādibhāvena. Yathāha ‘‘assutavā bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (ma. ni. 1.2; paṭi. ma. 1.131) phassopi phusitvā gahaṇūpāyaṭṭhena. Tathā hi vuttaṃ ‘‘tadapi phassapaccayā (dī. ni. 1.118) phussa phussa paṭisaṃvedentī’’ti (dī. ni. 1.144) saññāpi ākāramattaggahaṇaṭṭhena. Vuttañhetaṃ ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880; mahā. ni. 109) pathaviṃ pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi ākāraparivitakkanaṭṭhena. Tena vuttaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti, (su. ni. 892; mahāni. 121) ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayoniso manasikāropi akusalānaṃ sādhāraṇakāraṇaṭṭhena. Tenāha ‘‘tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. Atthi me attā’ti vā assa saccato thetato diṭṭhiuppajjatī’’tiādi (ma. ni. 1.19) pāpamittopi diṭṭhānugati āpajjanaṭṭhena. Vuttampi ca ‘‘bāhiraṃ bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupasssāmi, yaṃ evaṃ mahato anatthāya saṃvattati, yathayidaṃ bhikkhave, pāpamittatā’’tiādi (a. ni. 1.110) paratoghosopi durakkhātadhammassavanaṭṭhena. Tathā ceva vuttaṃ ‘‘dveme bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, ayoniso ca manasikāro’’tiādi (a. ni. 2.126) parehi sutā, desitā vā desanā paratoghoso.

‘‘Khandhā hetū’’tiādipāḷi tadatthavibhāvinī. Tattha janakaṭṭhena hetu, upatthambhakaṭṭhena paccayo. Upādāyāti upādiyitvā, paṭiccāti attho. ‘‘Uppādāyā’’tipi pāṭho, uppajjanāyāti attho. Samuṭṭhāti etenāti samuṭṭhānaṃ, khandhādayo eva. Idha pana samuṭṭhānabhāvoyeva samuṭṭhāna-saddena vutto bhāvalopattā, bhāvappadhānattā ca. Ādinnā sakasantāne. Pavattitā saparasantānesu. Para-saddo abhiṇhatthoti vuttaṃ ‘‘punappuna’’nti. Pariniṭṭhāpitāti ‘‘idameva dassanaṃ saccaṃ, aññaṃ pana moghaṃ tucchaṃ musā’’ti abhinivesassa pariyosānaṃ matthakaṃ pāpitāti attho. Ārammaṇavasenāti aṭṭhasu diṭṭhiṭṭhānesu khandhe sandhāyāha. Pavattanavasenāti avijjāphassasaññāvitakkāyonisomanasikāre. Āsevanavasenāti pāpamittaparatoghose. Yadipi sarūpatthavasena vevacanaṃ, saṅketatthavasena pana evaṃ vattabboti dassetuṃ ‘‘evaṃvidhaparalokā’’ti vuttaṃ. Yena kenaci hi visesaneneva vevacanaṃ sātthakaṃ siyā. Paraloko ca kammavasena abhimukho sampareti gacchati pavattati etthāti abhisamparāyoti vuccati. ‘‘Iti kho ānanda, kusalāni sīlāni anupubbena aggāya parentī’’tiādīsu (a. ni. 

我来 译这段巴利文：
36. 这那即是这里以那字随指"施设我和世间是常"而说"这四种见趣"。从那即是因从那方式而知。以最过失性、为多种损害的因性故,见即是处为见处。如说"诸比丘,我说邪见为最过失",考虑正是那义而说"见即是见处"。见的因也是见处,以为见生起而等起义。"如说"等是以无碍解道证成。其中蕴也是见处以所缘义。因为说"观色为我"等,无明也以近依等性。如说"诸比丘,无闻凡夫不见诸圣,不善圣法"等,触也以触而取方便义。如是说"那也以触缘","触触而受"。想也以取行相义。因为这说"想为戏论想因","想地为地"等。寻也以行相遍思维义。所以说"在诸见中构思寻,说真妄二法",及"是思量者观察者"等。不如理作意也以不善的共同因义。所以说"他如是不如理作意,六见中一见生起。或'有我'如是以真实坚固见生起"等。恶友也以随见成就义。也说"诸比丘,作为外分,我不见另一分如是转为大损害,如诸比丘这恶友性"等。从他闻也以听闻恶说法义。如是也说"诸比丘,这二缘为邪见生起。哪二?从他闻和不如理作意"等。从他所闻、所说的教说为从他闻。
"蕴因"等经是显明那义。其中以生义为因,以支持义为缘。依即是依止,意思是缘。也读作"为生",意思是为生起。以此等起为等起,即是蕴等。但这里以等起性失去性词、以性为主故以等起字说只是等起性。取在自相续中。转在自他相续中。他字为再再义故说"一次又一次"。究竟即是"只这见是真实,而其他虚伪空无虚妄"的执著达到顶点究竟的意思。以所缘方式即是说关于八见处中的蕴。以转起方式即是无明、触、想、寻、不如理作意。以亲近方式即是恶友、从他闻。虽然依本义义是同义词,但依约定义而说"如是种类的后世"。因为以任何差别即是同义词会有意义。而后世以业趣向,等去、去、转起于此故称为趣向。如"阿难,如是诸善戒次第趣向最上"等中;

10.2) viya hi curādigaṇavasena para-saddaṃ gatiyamicchanti saddavidū, ayamettha aṭṭhakathāto aparo nayo.

Evaṃgatikāti evaṃgamanā evaṃniṭṭhā, evamanuyuñjanena bhijjananassanapariyosānāti attho. Gati-saddo cettha ‘‘yehi samannāgatassa mahāpurisassa dveva gatiyo bhavantī’’tiādīsu (dī. ni. 1.258; 2.33, 35; 3.199, 200; ma. ni. 

我来翻译这段巴利文：
如在[经文]中一样,语词学者欲求以朱罗等群以他字为[表示]行进,这是这里从义释而来的另一方法。
如是趣即是如是行、如是究竟,意思是以如是实行而破坏、灭尽为究竟。而这里趣字如在"具足彼等的大士有二趣"等中;
[注:我按原文的要求将文本完整翻译,并保留了原文的编号格式。这段文本似乎是一段注释文献的一部分,讨论了某些语词的语法和含义。]

2.384, 397) viya niṭṭhānattho. Idaṃ vuttaṃ hoti – ime diṭṭhisaṅkhātā diṭṭhiṭṭhānā evaṃ paramatthato asantaṃ attānaṃ, sassatabhāvañca tasmiṃ ajjhāropetvā gahitā, parāmaṭṭhā ca samānā bālalapanāyeva hutvā yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti ca, paṇḍitehi samanuyuñjiyamānā pana anavaṭṭhitavatthukā avimaddakkhamā sūriyuggamane ussāvabindū viya, khajjopanakā viya ca bhijjanti, vinassanti cāti.

Tatthāyaṃ anuyuñjane saṅkhepakathā – yadi hi parehi kappito attā loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātumasakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca paṭipajjanatthaṃ upadeso eva sassatavādino nippayojano siyā, kathaṃ vā tena so upadeso pavattīyati vikārābhāvato. Evañca sati parikappitassa attano ajaṭākāsassa viya dānādikiriyā, hiṃsādikiriyā ca na sambhavati, tathā sukhassa, dukkhassa ca anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato. Jātiādīnañca asambhavato vimokkho na bhaveyya, atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ, te vā panassa dhammā avatthābhūtā, tasmā tassa uppannā aññe vā siyuṃ anaññe vā, yadi aññe, na tāhi avatthāhi tassa uppannāhipi koci viseso atthi, yāhi karoti paṭisaṃvedeti cavati uppajjati cāti icchitaṃ, evañca dhammakappanāpi niratthakā siyā, tasmā tadavattho eva yathāvuttadoso, athānaññe, uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasabbhāvato kuto bhaveyya niccatāvakāso, tāsampi vā attano viya niccatāpavatti, tasmā bandhavimokkhānaṃ asambhavo evāti na yujjatiyeva sassatavādo, na cettha koci vādī dhammānaṃ sassatabhāve parisuddaṃ yuttiṃ vattuṃ samattho bhaveyya, yuttirahitañca vacanaṃ na paṇḍitānaṃ cittaṃ ārādheti, tenāvocumha ‘‘yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti cā’’ti.

Sakāraṇaṃ sagatikanti ettha saha-saddo vijjamānattho ‘‘salomako sapakkhako’’tiādīsu viya, na pana samavāyattho ca-saddena ‘‘tayidaṃ bhikkhave, tathāgato pajānātī’’ti vuttassa diṭṭhigatassa samuccinitattā, ‘‘tañca tathāgato pajānātī’’ti iminā ca kāraṇagatīnameva pajānanabhāvena vuttattā. Idaṃ vuttaṃ hoti – tayidaṃ bhikkhave, kāraṇavantaṃ gativantaṃ diṭṭhigataṃ tathāgato pajānāti, na kevalañca tadeva, atha kho tassa kāraṇagatisaṅkhātaṃ tañca sabbanti. ‘‘Tato…pe… pajānātī’’ti vuttavākyassa atthaṃ vuttanayena saṃvaṇṇeti ‘‘tato cā’’tiādinā. Sabbaññutaññāṇassevidha vibhajananti pakaraṇānurūpamatthaṃ āha ‘‘sabbaññutaññāṇañcā’’ti, tasmiṃ vā vutte tadadhiṭṭhānato āsavakkhayañāṇaṃ, tadavinābhāvato vā sabbampi dasabalādiñāṇaṃ gahitamevātipi tadeva vuttaṃ.


我来翻译这段巴利文：
如在"等"中一样是究竟义。这是所说 - 这些名为见的见处如是在胜义中取不存在的我、在其中增益常性,且被执取、被执著而成为愚者的话语,乃至智者们不审察时则行进、显现,但被智者们审察时则因为无住所、不能忍受压迫,如日出时的露珠,如萤火虫般破坏、灭失。
这里这是审察的略说 - 如果他人所构想的我或世间是常,因为它无变异故、不舍前形故,因为不能作任何殊胜的增益故,为了从无益转离,及为了在有益中行道的教导对常论者就无用,或者他如何转起那教导因为无变异。如是既然如此,所构想的我如虚空般布施等行、害等行不可能,如是常论者快乐、痛苦的体验结合也不适合因为无业缚。因为生等不可能故解脱不会有,然后如果说只是法对它生起及灭失,以此而有这行等言说,如是也不能设想只是法是以不舍前形而住的我,或者那些是它的状态,所以它的生起是异或不异,如果异,以那些已生状态对它没有任何殊胜,由此作、受、死、生是所欲,如是法的构想也成为无义,所以它的状态正是如所说过失,如果不异,对与有生灭状态不异的我,因为如它们有生灭性故,常性的机会从何而有,或者对它们如我般常性的转起,所以束缚解脱不可能故常论完全不适合,而在这里任何论者不能说诸法常性的清净道理,无道理的言说不能令智者心满意,所以我们说"乃至智者们不审察时则行进、显现"。
有因有趣即是这里有字是存在义如在"有毛有翼"等中一样,而不是和合义,因为以及字集起了"诸比丘,如来了知这"所说的见趣,以"如来了知那"这个只说了因趣的了知性。这是所说 - 诸比丘,如来了知这有因有趣的见趣,不仅那个,而且[了知]称为那因趣的一切。以所说方法解释"从那...乃至...了知"所说句义以"从那"等。这里只是一切知智的分别故顺着文脉而说"一切知智",或者说了那个时因为以它为依处故漏尽智,或者因为与它不离故一切十力等智也正是所取故说正是那个。


Evaṃvidhanti ‘‘sīlañcā’’tiādinā evaṃvuttappakāraṃ. Pajānantopīti ettha pi-saddena, api-saddena vā ‘‘tañcā’’ti vutta ca-saddassa sambhāvanatthabhāvaṃ dasseti, tena tato diṭṭigatato uttaritaraṃ sārabhūtaṃ sīlādiguṇavisesampi tathāgato nābhinivisati, ko pana vādo vaṭṭāmiseti sambhāveti. ‘‘Aha’’nti diṭṭimānavasena parāmasanākāradassanaṃ. Pajānāmīti ettha iti-saddena pakāratthena, nidassanatthena vā. ‘‘Mama’’nti taṇhāvasena parāmasanākāraṃ dasseti. Taṇhādiṭṭhimānaparāmāsavasenāti taṇhādiṭṭhimānasaṅkhātaparāmāsavasena. Dhammasabhāvamatikkamitvā ‘‘ahaṃ mama’’nti parato abhūtato āmasanaṃ parāmāso, taṇhādayo eva. Na hi taṃ atthi, yaṃ khandhesu ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ siyā, aparāmasato aparāmasantassa assa tathāgatassa nibbuti viditāti sambandho. ‘‘Aparāmasato’’ti cedaṃ nibbutipavedanāya (nibbutivedanassa dī. ni. ṭī. 

我来翻译这段巴利文：
如是种即是以"戒等"如是所说种类。即使了知中以即字或以亦字显示"及那"所说及字的推崇义性,以此推崇:从那见趣更上更为精要的戒等功德殊胜也如来不执著,何况轮回之食。"我"是以见慢而显示执著行相。了知中以是字是以种类义或显示义。"我的"显示以渴爱而执著行相。以渴爱见慢执著方式即是以称为渴爱见慢的执著方式。超越法自性而作"我、我的"如是从他非真实地触取为执著,即是渴爱等。因为那不存在,即在诸蕴中应当取为"我"或"我的",不执著的、不执著的彼如来的涅槃已知是关系。"不执著"这是涅槃告知的(涅槃得知的注疏)。

1.36) hetugabbhavisesanaṃ . ‘‘Viditā’’ti padamapekkhitvā kattari sāmivacanaṃ. Aparāmasato parāmāsarahitapaṭipattihetu assa tathāgatassa kattubhūtassa nibbuti asaṅkhatadhātu viditā, adhigatāti vā attho. ‘‘Aparāmasato’’ti hedaṃ hetumhi nissakkavacanaṃ.

‘‘Aparāmāsapaccayā’’ti paccattaññeva pavedanāya kāraṇadassanaṃ. Assāti kattāraṃ vatvāpi paccattaññevāti visesadassanatthaṃ puna kattuvacananti āha ‘‘sayameva attanāyevā’’ti. Sayaṃ, attanāti vā bhāvanapuṃsakaṃ. Nipātapadañhetaṃ. ‘‘Aparāmasato’’ti vacanato parāmāsānameva nibbuti idha desitā, taṃdesanāya eva tadaññesampi nibbutiyā sijjhanatoti dasseti ‘‘tesaṃ parāmāsakilesāna’’nti iminā, parāmāsasaṅkhātānaṃ kilesānanti attho. Apica kāmaṃ ‘‘aparāmasato’’ti vacanato parāmāsānameva nibbuti idha desitāti viññāyati, taṃdesanāya pana tadavasesānampi kilesānaṃ nibbuti desitā nāma bhavati pahānekaṭṭhatādibhāvato, tasmā tesampi nibbuti niddhāretvā dassetabbāti vuttaṃ ‘‘tesaṃ parāmāsakilesāna’’nti, taṇhādiṭṭhimānasaṅkhātānaṃ parāmāsānaṃ, tadaññesañca kilesānanti attho. Gobalībaddanayo hesa. Nibbutīti ca nibbāyanabhūtā asaṅkhatadhātu, tañca bhagavā bodhimūleyeva patto, tasmā sā paccattaññeva viditāti.

Yathāpaṭipannenāti yena paṭipannena. Tappaṭipattiṃ dassetuṃ ‘‘tāsaṃyeva…pe… ādimāhā’’ti anusandhidassanaṃ. Kasmā pana vedanānaññeva kammaṭṭhānamācikkhatīti āha ‘‘yāsū’’tiādi, iminā desanāvilāsaṃ dasseti. Desanāvilāsappatto hi bhagavā desanākusalo khandhāyatanādivasena anekavidhāsu catusaccadesanāsu sambhavantīsupi diṭṭhigatikā vedanāsu micchāpaṭipattiyā diṭṭhigahanaṃ pakkhandāti dassanatthaṃ tathāpakkhandanamūlabhūtā vedanāyeva pariññābhūmibhāvena uddharatīti. Idhāti imasmiṃ vāde. Evaṃ etthātipi. Kammaṭṭhānanti catusaccakammaṭṭhānaṃ. Ettha hi vedanāgahaṇena gahitā pañcupādānakkhandhā dukkhasaccaṃ. Vedanānaṃ samudayaggahaṇena gahito avijjāsamudayo samudayasaccaṃ, atthaṅgamanissaraṇapariyāyehi nirodhasaccaṃ, ‘‘yathābhūtaṃ viditvā’’ti etena maggasaccanti evaṃ cattāri saccāni veditabbāni. ‘‘Yathābhūtaṃ viditvā’’ti idaṃ vibhajjabyākaraṇatthapadanti tadatthaṃ vibhajja dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Visesato hi ‘‘avijjāsamudayā vedanāsamudayo’’tiādilakkhaṇānaṃ vasena samudayādīsu attho yathārahaṃ vibhajja dassetabbo. Avisesato pana vedanāya samudayādīni vipassanāpaññāya ārammaṇapaṭivedhavasena, maggapaññāya asammohapaṭivedhavasena jānitvā paṭivijjhitvāti attho. Paccayasamudayaṭṭhenāti ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ uppādena ceva maggena asamugghāṭena ca. Yāva hi maggena na samugghāṭīyati, tāva paccayoti vuccati. Nibbattilakkhaṇanti uppādalakkhaṇaṃ, jātinti attho. Pañcannaṃ lakkhaṇānanti ettha ca catunnampi paccayānaṃ uppādalakkhaṇameva aggahetvā paccayalakkhaṇampi gahetabbaṃ samudayaṃ paṭicca tesaṃ yathārahaṃ upakārakattā. Tathā ceva saṃvaṇṇitaṃ ‘‘maggena asamugghāṭena cā’’ti. Paccayanirodhaṭṭhenāti ‘‘imasmiṃ niruddhe idaṃ niruddhaṃ hoti, imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; udā. 3; saṃ. ni. 

我来 译这段巴利文：
36. 因的特殊胎藏。考虑"已知"词在能作者上为属格语。不执著即对无执著行道的因的彼如来作者的涅槃无为界已知,或者意思是已证。"不执著"这在因上是夺格语。
"因为不执著"是显示正在自身宣说的原因。虽然说了彼作者,为了显示特殊还是正在自身故再说作者语而说"确实自己以自己"。自己、以自己或者是中性语。因为这是不变词。从"不执著"的语句显示以此"那些执著烦恼"只有执著的涅槃这里被说,以那教说而其他的涅槃也成就,意思是名为执著的烦恼。或者虽然从"不执著"的语句了解只有执著的涅槃这里被说,但以那教说其余一切烦恼的涅槃也名为已说因为是断一性等状态,所以说"那些执著烦恼"显示也应当确定它们的涅槃,意思是名为渴爱见慢的执著,和其他的烦恼。这是牛步行法。涅槃即是涅灭的无为界,而世尊在菩提树下即已得到它,所以它正是在自身已知。
如是行即是以此行。为了显示那行而说"正是那等...乃至...说开始"是显示随顺。但为什么只说诸受的业处而说"在哪些"等,以此显示教说的善巧。因为世尊得到教说善巧,在蕴处等方式有多种四谛教说中,为了显示见趣者因为在诸受中邪行而跃入见丛故,只举起作为遍知地的受是那跃入的根本。这里即是在这论。如是在这里也是。业处即是四谛业处。因为这里以取受而取的五取蕴是苦谛。以取受的集而取的无明集是集谛。以灭尽出离方式是灭谛。以"如实知"这是道谛,如是应当知四谛。"如实知"这是分别解答义句,为了显示那义分别而说"其中"等。因为特别是以"从无明集有受集"等相的方式应当随宜分别显示在集等中的义。而无差别即是知道、通达受的集等以观慧在所缘通达方式、以道慧在无痴通达方式的意思。以缘集义即是以"此有故彼有,此生故彼生"所说相的无明等诸缘以生起和以道不断。因为乃至不被道断,直到那时称为缘。生相即是生起相,意思是生。五相中这里不只取四缘的生起相,也应当取缘相,因为关于集它们随宜有资助性。如是也解释"以道不断"。以缘灭义即是以"此灭故彼灭,此灭故彼灭"的;

2.41) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ nirodhena ceva maggena samugghāṭena ca. Vipariṇāmalakkhaṇanti nirodhalakkhaṇaṃ, bhaṅganti attho. Vayanti nirodhaṃ. Yanti yasmā paccayabhāvasaṅkhātahetuto. Vedanaṃ paṭiccāti purimuppannaṃ ārammaṇādipaccayabhūtaṃ vedanaṃ labhitvā. Sukhaṃ somanassanti sukhañceva somanassañca. Ayanti purimavedanāya yathārahaṃ pacchimuppannānaṃ sukhasomanassānaṃ paccayabhāvo. Assādo nāma assāditabboti katvā.

Aparo nayo – yanti sukhaṃ, somanassañca. Ayanti ca napuṃsakaliṅgena niddiṭṭhaṃ sukhasomanassameva assādapadamapekkhitvā pulliṅgena niddisīyati, imasmiṃ pana vikappe sukhasomanassānaṃ uppādoyeva tehi uppādavantehi niddiṭṭho, sattiyā, sattimato ca abhinnattā. Na hi sukhasomanassamantarena tesaṃ uppādo labbhati. Iti purimavedanaṃ paṭicca sukhasomanassuppādopi purimavedanāya assādo nāma assādīyateti katvā . Ayañhettha saṅkhepattho – purimamuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya paccayabhāvasaṅkhāto assādetabbākāro, somanassassa vā uppādasaṅkhāto tadassādanākāro, ayaṃ purimavedanāya assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjati, nanu phoṭṭhabbārammaṇanti? Cetasikasukhasseva ārabbha pavattiyamadhippetattā nāyaṃ doso. Ārabbha pavattiyañhi visesanameva somanassaggahaṇaṃ somanassaṃ sukhanti yathā ‘‘rukkho sīsapā’’ti aññapaccayavasena uppattiyaṃ pana kāyikasukhampi assādoyeva, yathālābhakathā vā esāti daṭṭhabbaṃ.

‘‘Yā vedanā aniccā’’tiādinā sattimatā satti nidassitā. Tatrāyamattho – yā vedanā hutvā abhāvaṭṭhena aniccā, udayabbayapaṭipīḷanaṭṭhena dukkhā, jarāya, maraṇena cāti dvidhā vipariṇāmetabbaṭṭhena vipariṇāmadhammā. Tassā evaṃbhūtāya ayaṃ aniccadukkhavipariṇāmabhāvo vedanāya sabbāyapiādīnavoti. Ādīnaṃ paramakāruññaṃ vāti pavattati etasmāti hi ādīnavo. Apicaādīnaṃ ativiya kapaṇaṃ pavattanaṭṭhena kapaṇamanusso ādīnavo, ayampi evaṃsabhāvoti tathā vuccati. Sattimatā hi satti abhinnā tadavinābhāvato.


我来翻译这段巴利文：
41. 所说相的无明等诸缘以灭和以道断。变异相即是灭相,意思是坏。灭即是灭。从即是因为从称为缘性的因。缘受即是得到前生的成为所缘等缘的受。乐与喜即是乐和喜。这即是对前受随宜生后的乐喜的缘性。名为味是作为应当受味。
另一方法 - 从即是乐和喜。这以中性语表示,考虑味字而以阳性语表示正是乐喜,但在这选择中只以有生起的它们表示乐喜的生起,因为力和有力者的无差别。因为离了乐喜不得它们的生起。如是缘前受的乐喜生起也名为前受的味是作为受味。因为这里这是略义 - 在缘先生受而生喜时,那称为前受的缘性的应当受味行相,或者称为喜的生起的受味它行相,这是前受的味。但如何缘受而生乐,难道不是触所缘?因为意指只是心理之乐的转起故无此过。因为在缘转起中只取喜是特征如乐喜,如"树是阿育树",但在从他缘而生起中身乐也正是味,或者应当视为这是随所得说。
以"凡是受无常"等以有力者显示力。这里这是义 - 凡是受以有已无义故无常,以生灭压迫义故苦,以应当以老、以死如是两种变易义故变易法。它如是这存在的这无常苦变易性是受的一切过患。过患即是从这转起。或者也以过分可怜的转起义故可怜的人是过患,这也是如是自性故如是称。因为有力者的力无差别因为与它不离。


Ettha ca ‘‘aniccā’’ti iminā saṅkhāradukkhatāvasena upekkhāvedanāya, sabbāsu vā vedanāsuādīnavamāha, ‘‘dukkhā’’ti iminā dukkhadukkhatāvasenadukkhavedanāya, ‘‘vipariṇāmadhammā’’ti iminā vipariṇāmadukkhatāvasena sukhavedanāya. Avisesena vā tīṇipi padāni tissannampi vedanānaṃ vasena yojetabbāni. Chandarāgavinayoti chandasaṅkhātarāgavinayanaṃ vināso. ‘‘Atthavasā liṅgavibhattivipariṇāmo’’ti vacanato yaṃ chandarāgappahānanti yojetabbaṃ. Pariyāyavacanamevidaṃ padadvayaṃ. Yathābhūtaṃ viditvāti maggassa vuttattā magganibbānavasena vā yathākkamaṃ yojanāpi vaṭṭati. Vedanāyāti nissakkavacanaṃ. Nissaraṇanti nekkhammaṃ. Yāva hi vedanāpaṭibaddhaṃ chandarāgaṃ nappajahati, tāvāyaṃ puriso vedanāya allīnoyeva hoti. Yadā pana taṃ chandarāgaṃ pajahati, tadāyaṃ puriso vedanāya nissaṭo visaṃyutto hoti, tasmā chandarāgappahānaṃ vedanāya nissaraṇaṃ vuttaṃ. Tabbacanena pana vedanāsahajātanissayārammaṇabhūtā rūpārūpadhammā gahitā eva hontītipi pañcahi upādānakkhandhehi nissaraṇavacanaṃ siddhameva. Vedanāsīsena hi desanā āgatā, tattha pana kāraṇaṃ heṭṭhā vuttameva. Lakkhaṇahāravasenāpi ayamattho vibhāvetabbo. Vuttañhi āyasmatā mahākaccānattherena –

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbo, so hāro lakkhaṇo nāmā’’ti. (netti. 485);

Kāmupādānamūlakattā sesupādānānaṃ pahīne ca kāmupādāne upādānasesābhāvato ‘‘vigatachandarāgatāya anupādāno’’ti vuttaṃ, etena ‘‘anupādāvimutto’’ti etassatthaṃ saṅkhepena dasseti. Idaṃ vuttaṃ hoti – vigatachandarāgatāya anupādāno, anupādānattā ca anupādāvimuttoti. Tamatthaṃ vitthāretuṃ, samatthetuṃ vā ‘‘yasmi’’ntiādi vuttaṃ. Tattha yasmiṃ upādāneti sesupādānamūlabhūte kāmupādāne. Tassāti kāmupādānassa. Anupādiyitvāti chandarāgavasena anādiyitvā, etena ‘‘anupādāvimutto’’ti padassa ya-kāralopena samāsabhāvaṃ, byāsabhāvaṃ vā dasseti.

37.‘‘Imekho’’tiādi yathāpuṭṭhassa dhammassa vissajjitabhāvena nigamanavacanaṃ, ‘‘pajānātī’’ti vuttapajānanameva ca ima-saddena niddiṭṭhanti dassetuṃ ‘‘ye te’’tiādimāha. Ye te sabbaññutaññāṇadhamme…pe… apucchiṃ, yehi sabbaññutaññāṇadhammehi…pe… vadeyyuṃ, tañca…pe… pajānātīti evaṃ niddiṭṭhā ime sabbaññutaññāṇadhammā gambhīrā…pe… paṇḍitavedanīyā cāti veditabbāti yojanā. ‘‘Eva’’ntiādi piṇḍatthadassanaṃ. Tattha kiñcāpi ‘‘anupādāvimutto bhikkhave, tathāgato’’ti iminā aggamaggaphaluppattiṃ dasseti, ‘‘vedanānaṃ, samudayañcā’’tiādinā ca catusaccakammaṭṭhānaṃ. Tathāpi yassā dhammadhātuyā suppaṭividdhattā imaṃ diṭṭhigataṃ sakāraṇaṃ sagatikaṃ pabhedato vibhajituṃ samattho hoti, tassā padaṭṭhānena ceva saddhiṃ pubbabhāgapaṭipadāya uppattibhūmiyā ca tadeva pākaṭataraṃ kattukāmo dhammarājā evaṃ dassetīti vuttaṃ ‘‘tadeva niyyātita’’nti, nigamitaṃ niṭṭhāpitanti attho . Antarāti pucchitavissajjitadhammadassanavacanānamantarā diṭṭhiyo vibhattā tassa pajānanākāradassanavasenāti attho.

Paṭhamabhāṇavāravaṇṇanāya līnatthappakāsanā.

Ekaccasassatavādavaṇṇanā



我来翻译这段巴利文：
这里以"无常"此显示以行苦性而说舍受或一切受的过患,以"苦"此显示以苦苦性而说苦受,以"变易法"此显示以变易苦性而说乐受。或者无差别地三个词都应当以三受的方式配合。调伏欲贪即是调伏称为欲的贪的灭尽。从"因义而变化语性数格"的语句而应当配合为舍断欲贪。这两词是异名词。如实知因为说了道故或以道涅槃的方式随次序的配合也适合。从受是夺格语。出离即是离欲。因为乃至不断受系的欲贪,直到那时此人只是依著于受。但当他断那欲贪时,那时此人从受出离、解脱,所以说舍断欲贪是受的出离。但以那语而取了受俱生依止所缘的色无色法,所以也从五取蕴的出离语成就。因为以受为首而来教说,但其中原因在前已说。也应当以相摄义来显明这义。因为长老摩诃迦旃延说 -
"说一法时,凡诸法是一相的任何;
一切都已说,那名为相摄。"
因为诸余取以欲取为根本,及断了欲取时无余取故说"因离欲贪故无取",以此略示"无取解脱"之义。这是所说 - 因离欲贪故无取,因无取故无取解脱。为了广说或证成那义而说"在哪"等。其中在哪取即是在作为余取根本的欲取。它的即是欲取的。不取即是以欲贪方式不执取,以此显示"无取解脱"词由略去y音而为复合或分离。
37. "这些确是"等是以如所问法的已解答性而作结论语,而为了显示正是以此字表示所说的了知而说"那些"等。那些一切知智法...乃至...我问,以那些一切知智法...乃至...会说,而那...乃至...了知,如是表示这些一切知智法甚深...乃至...应智者证知应当知道是配合。"如是"等是显示总义。其中虽然以"诸比丘,如来是无取解脱"此显示最上道果生起,以"诸受的集"等显示四谛业处。但是因为善通达了法界故能从差别分别这有因有趣的见趣,法王欲使那与近因俱前分行道和生起地更明显而如是显示故说"正是那已付与",意思是已结论、已完成。中间即是在所问已答法显示语的中间分别诸见是以显示他了知行相的意思。
第一诵分注释的显明隐义。
一分常论注释;

38. ‘‘Ekaccasassatikā’’ti taddhitapadaṃ samāsapadena vibhāvetuṃ ‘‘ekaccasassatavādā’’ti vuttaṃ. Sattesu, saṅkhāresu ca ekaccaṃ sassatametassāti ekaccasassato, vādo, so etesanti ekaccasassatikā taddhitavasena, samāsavasena pana ekaccasassato vādo etesanti ekaccasassatavādā. Esa nayo ekaccaasassatikapadepi. Nanu ca ‘‘ekaccasassatikā’’ti vutte tadaññesaṃ ekaccaasassatikabhāvasanniṭṭhānaṃ siddhamevāti? Saccaṃ atthato, saddato pana asiddhameva tasmā saddato pākaṭataraṃ katvā dassetuṃ tathā vuttaṃ. Na hi idha sāvasesaṃ katvā dhammaṃ deseti dhammassāmī. ‘‘Issaro nicco, aññe sattā aniccā’’ti evaṃpavattavādā sattekaccasassatikā seyyathāpi issaravādā. Tathā ‘‘nicco brahmā, aññe aniccā’’ti evaṃpavattavādāpi. ‘‘Paramāṇavo niccā, dviaṇukādayo aniccā’’ti (visisikadassane sattamaparicchede paṭhamakaṇḍe passitabbaṃ) evaṃpavattavādā saṅkhārekaccasassatikā seyyathāpi kāṇādā. Tathā ‘‘cakkhādayo aniccā, viññāṇaṃ nicca’’nti (nyāyadassane, visesikadassane ca passitabbaṃ) evaṃpavattavādāpi . Idhāti ‘‘ekaccasassatikā’’ti imasmiṃ pade, imissā vā desanāya. Gahitāti vuttā, desitabbabhāvena vā desanāñāṇena samādinnā tathā ceva desitattā. Tathā hi idha purimakā tayo vādā sattavasena, catuttho saṅkhāravasena desito. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ pana tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yāthāvasabhāvadassanavasena vuttaṃ, na pana ekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tenevāha pāḷiyaṃ ‘‘cittanti vā…pe… ṭhassatī’’ti. Na hi yassa sabhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti, tasseva niccadhuvādibhāvo anummattakena sakkā paṭijānituṃ, etena ca ‘‘uppādavayadhuvatāyuttā sabhāvā siyā niccā, siyā aniccā, siyā na vattabbā’’tiādinā (dī. ni. ṭī. 1.38) pavattasattabhaṅgavādassa ayuttatā vibhāvitā hoti.

Tatrāyaṃ ayuttatāvibhāvanā – yadi hi ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’ti vucceyya, siyā anekantavādo. Atha aññena, na siyā anekantavādo. Na cettha desantarādisambandhabhāvo yutto vattuṃ tassa sabbalokasiddhattā, vivādābhāvato ca. Ye pana vadanti ‘‘yathā suvaṇṇaghaṭena makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbasabhāvānaṃ koci dhammo nassati, koci dhammo uppajjati, sabhāvo eva tiṭṭhatī’’ti. Te vattabbā ‘‘kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe, makuṭe ca avaṭṭhitaṃ, yadi rūpādi, so saddo viya anicco. Atha rūpādisamūho sammutimattaṃ, na tassa atthitā vā natthitā vā niccatā vā labbhatī’’ti, tasmā anekantavādo na siyā. Dhammānañca dhammino aññathānaññathā ca pavattiyaṃ doso vuttoyeva sassatavādavicāraṇāyaṃ. Tasmā so tattha vuttanayena veditabbo. Apica na niccāniccanavattabbarūpo attā, loko ca paramatthato vijjamānatāparijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi rūpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā viññātuṃ, jīvassa ca niccādīsu aññataraṃ rūpaṃ siyāti, evaṃ sattabhaṅgo viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbā (dī. ni. ṭī. 

我来翻译这段巴利文：
38. "一分常论者"是末尾语,为了以复合语显明而说"一分常论"。在诸有情、诸行中一分是常的是一分常,论,他们有此为一分常论者是以末尾方式,而以复合方式是一分常是他们的论为一分常论者。这方法在一分非常论者词中也是。难道不是说了"一分常论者"时其他的一分非常论者性的确定已成就?真实是从义,但从语未成就故为了作更明显从语而如是说。因为这里法主不作有余而说法。"自在天常,其他有情无常"如是转起论的是有情一分常论者如自在天论者。如是"梵天常,其他无常"如是转起论者也是。"微尘常,二尘等无常"如是转起论的是行一分常论者如迦那陀论者。如是"眼等无常,识常"如是转起论者也是。这里即是在"一分常论者"这词中,或在这教说中。取即是说,或以应当说性而被教说智取因为如是已说故。因为如是这里前三论以有情方式,第四以行方式而说。而"行一分常论者"这是以显示被他们执为常性的诸法的如实自性方式而说,不是以一分常论者见方式。因为它的论义是所执常只是无为。所以在圣典中说"心或...乃至...将住"。因为对于承认自性为诸缘所造作的性质,非狂者不能承认它正是常恒等性,以此也显明了"具生灭恒性的自性或常或无常或不可说"等如是转起的七支论的不适合性。
这里这是不适合性的显明 - 如果说"以凡自性而说某法存在,以正那自性而说该法不存在",则有非一向论。如果以其他,则无非一向论。而这里不适合说处所等关系性因为它为一切世间成就,且无诤论。但有人说"如以金瓶作冠时瓶性灭、冠性生,金性正住,如是一切自性的某法灭、某法生,自性正住"。应当对他们说"什么是那金,它住于瓶、冠中,如果是色等,它如声般无常。如果是色等聚只是世俗,它的有性或无性或常性不可得",所以不应有非一向论。而诸法与法者异不异的转起已在考察常论中说过过失。所以它应当以彼所说方法了知。或者我、世间不是常无常不可说相从胜义存在性了知故如常等的某相,或如灯等。因为对于生灭自性的色等不能了知常无常不可说自性,且命者应有常等某相故,如是应当知七支论如其余支论也只是不可能的七支论的不适合性。;

1.38).

Nanu ca ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ yathāsabhāvāvabodho eva, atha evaṃvādīnaṃ kathaṃ micchādassanaṃ siyāti, ko vā evamāha ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvasanniṭṭhānaṃ idha micchādassananti gahetabbaṃ, tena pana ekavāde pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato visasaṃsaṭṭho viya sappipiṇḍo, tato ca tassa sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tenevāha pāḷiyaṃ ‘‘cakkhuṃ itipi…pe… kāyo itipi ayaṃ attā’’tiādi. Evañca katvā asaṅkhatāya, saṅkhatāya ca dhātuyā vasena yathākkamaṃ ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti evaṃpavatto vibhajjavādopi ekaccasassatavādoyeva bhaveyyāti evampakārā codanā anavakāsā hoti aviparītadhammasabhāvapaṭipattibhāvato. Aviparītadhammasabhāvapaṭipattiyeva hesa vuttanayena asaṃsaṭṭhattā, anāropitajīvasabhāvattā ca.

Etthāha – purimasmimpisassatavāde asassatānaṃ dhammānaṃ ‘‘sassatā’’ti gahaṇaṃ visesato micchādassanaṃ bhavati. Sassatānaṃ pana ‘‘sassatā’’ti gāho na micchādassanaṃ yathāsabhāvaggāhabhāvato. Evañca sati imassa vādassa vādantaratā na vattabbā, idha viya purimepi ekaccesveva dhammesu sassataggāhasambhavatoti, vattabbāyeva asassatesveva ‘‘kecideva dhammā sassatā, keci asassatā’’ti parikappanāvasena gahetabbadhammesu vibhāgappavattiyā imassa vādassa dassitattā. Nanu ca ekadesassa samudāyantogadhattā ayaṃ sappadesasassataggāho purimasmiṃ nippadesasassataggāhe samodhānaṃ gaccheyyātī? Tathāpi na sakkā vattuṃ vādī tabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ‘‘ekacceva sassatā, ekacce asassatā’’ti. Saṅkhārānaṃ anavasesapariyādānaṃ, ekadesapariggaho ca vādadvayassa paribyattoyeva. Kiñca bhiyyo – anekavidhasamussaye, ekavidhasamussaye ca khandhapabandhena abhinivesabhāvato tathā na sakkā vattuṃ. Catubbidhopi hi sassatavādī jātivisesavasena nānāvidharūpakāyasannissaye eva arūpadhammapuñje sassatābhinivesī jāto abhiññāṇena, anussavādīhi ca rūpakāyabhedagahaṇato. Tathā ca vuttaṃ ‘‘tato cuto amutra udapādi’’nti, (dī. ni. 1.244; ma. ni. 1.148; pārā. 12) ‘‘cavanti upapajjantī’’ti (dī. ni. 1.255; ma. ni. 1.148; pārā. 12) ca ādi. Visesalābhī pana ekaccasassatiko anupadhāritabhedasamussaye dhammapabandhe sassatākāragahaṇena abhinivesaṃ janesi ekabhavapariyāpannakhandhasantānavisayattā tadabhinivesassa. Tathā hi tīsupi vādesu ‘‘taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussaratī’’ti ettakameva vuttaṃ. Takkīnaṃ pana ubhinnampi sassatekaccasassatavādīnaṃ sassatābhinivesaviseso rūpārūpadhammavisayatāya supākaṭoyevāti.



我来 译这段巴利文：
38. 但难道不是在"某些法常,某些法无常"这论中眼等的无常性确定正是如实性的了悟,那么如是论者们如何有邪见,或者谁如是说"眼等的无常性确定是邪见"?但应当取这里在正是无常中对某些法的常性确定是邪见,而由于它转起在一论中故染污了眼等无常性的了悟,因为混合性如被毒混合的酥团,且由此因为它不能作自己的作用故不应放在正见分。或者虽然以无常性确定的眼等也只是被增益命者自性而被见趣者们执取,所以不能阻止那了悟的邪见性。所以在圣典中说"眼如是...乃至...身如是是此我"等。如是作已以无为、有为界的方式随次序而"某些法常,某些法无常"如是转起的分别论也将只是一分常论,如是种种诘难无机会因为是不颠倒法自性的行。这确实是不颠倒法自性的行因为如所说方法是不混合、不增益命者自性。
这里说 - 在前常论中也对无常法执取"常"特别是邪见。但对常[法]执取"常"不是邪见因为是如实执取性。如是既然如此不应说此论是别论,因为如这里在前也只在某些法中有常执的可能。确实应当说因为显示此论以在正是无常中"确实某些法常,某些无常"如是遍计方式应当执取的法中转起差别。难道不是因为一分摄入总体故此有分常执归入前无分常执?如是也不能说因为二论以彼境特殊性而转起。因为是其他见趣者们执著"一切法常",其他执著"只某些常,某些无常"。二论的无余遍取和一分摄取确实明了。又有更多 - 因为在多种积聚和一种积聚中以蕴相续而有执著故如是不能说。因为四种常论者以生类特殊性在种种色身依止的无色法聚中生常执因为以神通、传闻等而取色身差别。如是也说"从彼死生于彼处",及"死生"等。但得特胜的一分常论者在未确定差别积聚的法相续中以常行相执取而生执著因为彼执著以一有摄蕴相续为境。因为如是在三论中只说"忆念彼宿住,不忆念其后"这么多。但二种常论者和一分常论者的常执著特殊以色无色法为境而非常明了。

39. Saṃvaṭṭaṭṭhāyīvivaṭṭavivaṭṭaṭṭhāyīsaṅkhātānaṃ tiṇṇampi asaṅkhyeyyakappānamatikkamena puna saṃvaṭṭanato, addhā-saddassa ca kālapariyāyattā evaṃ vuttanti āha ‘‘dīghassā’’tiādi. Atikkamma ayanaṃ pavattanaṃ accayo. Anekatthattā dhātūnaṃ, upasaggavasena ca atthavisesavācakattā saṃ-saddena yutto vaṭṭa-saddo vināsavācīti vuttaṃ ‘‘vinassatī’’ti, vatu-saddo vā gatiyameva. Saṅkhayatthajotakena pana saṃ-saddena yuttattā tadatthasambandhanena vināsattho labbhatīti dasseti ‘‘vinassatī’’ti iminā. Saṅkhayavasena vattatīti hi saddato attho, ta-kārassa cettha ṭa-kārādeso. Vipattikaramahāmeghasamuppattitto hi paṭṭhāya yāva aṇusahagatopi saṅkhāro na hoti, tāva loko saṃvaṭṭatīti vuccati. Pāḷiyaṃ lokoti pathavīādibhājanaloko adhippeto tadavasesassa bāhullato, tadeva sandhāya ‘‘yebhuyyenā’’ti vuttanti dasseti ‘‘ye’’tiādinā. Uparibrahmalokesūti ābhassarabhūmito uparibhūmīsu. Agginā kappavuṭṭhānañhi idhādhippetaṃ, tenevāha pāḷiyaṃ ‘‘ābhassarasaṃvattanikā hontī’’ti. Kasmā tadeva vuttanti ce? Tasseva bahulaṃ pavattanato. Ayañhi vāraniyamo –

‘‘Sattasattagginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā’’ti. (abhidhammatthavibhāvanīṭīkāya pañcamaparicchedavaṇṇanāyampi);

Āruppesu vāti ettha vikappanatthena vā-saddena saṃvaṭṭamānalokadhātūhi aññalokadhātūsu vāti vikappeti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghatarāyukānaṃ manussalokūpapattiyā asambhavato, manussalokūpapattiñca vinā tadā tesaṃ tatrūpapattiyā anupapattito. Niyatamicchādiṭṭhikopi hi saṃvaṭṭhamāne kappe nirayato na muccati, piṭṭhicakkavāḷeyeva nibbattatīti aṭṭhakathāsu (a. ni. aṭṭha. 1.311) vuttaṃ. Satipi sabbasattānaṃ puññāpuññābhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā rūpāvacarasattā eva ‘‘manomayā’’ti vuccanti, na pana bāhirapaccayapaṭiyattā tadaññeti dassetuṃ ‘‘manena nibbattattā manomayā’’ti āha. Yadevaṃ kāmāvacarasattānampi opapātikānaṃ manomayabhāvo āpajjatīti? Nāpajjati, adhicittabhūtena atisayamanasā nibbattasattesuyeva manomayavohāratoti dassentena jhāna-saddena visesetvā ‘‘jhānamanenā’’ti vuttaṃ. Evampi arūpāvacarasattānaṃ manomayabhāvo āpajjatīti? Na tattha bāhirapaccayehi nibbattetabbatāsaṅkāya abhāvena manasā eva nibbattāti avadhāraṇāsambhavato. Niruḷhovāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi annamayo pānamayo manomayo ānandamayo viññāṇamayoti pañcadhā attānaṃ vedavādino parikappenti. Ucchedavādepi vakkhati ‘‘dibbo rūpī manomayo’’ti, (dī. ni. 1.87) te pana jhānānubhāvato pītibhakkhā sayaṃpabhā antalikkhacarāti āha ‘‘pīti tesa’’ntiādi, tesaṃ attanova pabhā atthīti attho. Sobhanā vā ṭhāyī sabhā etesanti subhaṭṭhāyinotipi yujjati. Ukkaṃsenāti ābhassare sandhāya vuttaṃ. Parittābhāppamāṇābhā pana dve, cattāro ca kappe tiṭṭhanti. Aṭṭha kappeti catunnamasaṅkhyeyyakappānaṃ samudāyabhūte aṭṭha mahākappe.



我来翻译这段巴利文：
39. 因为以三无数劫所谓坏住开开住的超越而又坏,且"时"词是时的同义语故如是说而说"长"等。超越而行即转起为经过。因为诸根多义,且以前缀方式说明义的特殊故与"正"词结合的"转"词表示坏义而说"坏",或"转"词只在行。但因与表示尽义的"正"词结合故以彼义关联而得坏义而以"坏"这显示。因为语义是以尽方式转,这里"t"音替代为"ṭ"音。因为从坏灭大云生起开始直到连微细行也没有,直到那时说世间坏。在圣典中世间意指地等器世间因为其余的多,正是缘那而说"大部分"而以"凡"等显示。在上梵天界即是在光音天地以上地。因为这里意指以火的劫坏,所以在圣典中说"转向光音天"。如果问为何正说那?因为那多转起。因为这是次数规则:
"七七火次数,每第八水[次],
六十四圆满,一风次应有。"
或在无色界这里以选择义的"或"词选择在坏世界或在其他世界。因为不能知道所有恶趣有情那时都生在色无色有因为恶趣中长寿者不可能生在人间,且不经人间生那时他们不应生在彼处。因为在注释书中说确定邪见者在坏劫时也不脱离地狱,只生在(边缘世界)。虽然一切有情都以福非福行心生,但因不由外缘只由心生故只说色界有情为"意生",而不是依外缘的其他[有情]而为显示说"因由意生故意生"。若如是则欲界有情化生者也成为意生?不成,因为只在以增上心即殊胜意而生的有情中有意生言说而显示以禅词特别而说"以禅意"。如是也无色界有情成为意生?因为在彼处无由外缘应当生的疑虑故不可能确定只由意生。或者这意生言说在世间中确立于色界有情。如是婆罗门论者遍计我为食生、饮生、意生、乐生、识生五种。在断见中也将说"天的色意生",但他们因禅威力为喜食、自光、空行者而说"喜是他们"等,他们自己有光义。或者善住的集会是他们的为善住,也适合。以最胜说是缘光音天而说。但少光无量光二、四劫住。八劫即在四无数劫的总体的八大劫。

40. Vināsavācīyeva vaṭṭa-saddo paṭisedhajotakena upasaggena yuttattā saṇṭhāhanatthañāpakoti āha ‘‘saṇṭhātī’’ti, anekatthattā vā dhātūnaṃ nibbattati, vaḍḍhatīti vā attho. Sampattimahāmeghasamuppattito hi paṭṭhāya pathavīsandhārakudakataṃsandhārakavāyuādīnaṃ samuppattivasena yāva candimasūriyānaṃ pātubhāvo, tāva loko vivaṭṭatīti vuccati. Pakatiyāti sabhāvena, tassa ‘‘suñña’’nti iminā sambandho. Tathāsuññatāya kāraṇamāha ‘‘nibbattasattānaṃ natthitāyā’’ti. Purimataraṃ aññesaṃ sattānamanuppannattāti bhāvo, tena yathā ekaccāni vimānāni tattha nibbattasattānaṃ chaḍḍitattā suññāni, na evamidanti dasseti.

Aparo nayo – sakakammassa paṭhamaṃ karaṇaṃ pakati, tāya nibbattasattānanti sambandho, tena yathā etassa attano kammabalena paṭhamaṃ nibbatti, na evaṃ aññesaṃ tassa purimataraṃ, samānakāle vā nibbatti atthi, tathā nibbattasattānaṃ natthitāya suññamidanti dasseti. Brahmapārisajjabrahmapurohitamahābrahmāno idha brahmakāyikā, tesaṃ nivāsatāya bhūmipi ‘‘brahmakāyikā’’ti vuttā, brahmakāyikabhūmīti pana pāṭhebrahmakāyikānaṃ sambandhinī bhūmīti attho. Kattā sayaṃ kārako. Kāretā paresaṃ āṇāpako. Visuddhimagge pubbenivāsañāṇakathāyaṃ (visuddhi. 

我来翻译这段巴利文：
40. "转"词正是表示坏因为与表示否定的前缀结合故表示住立而说"住立",或因为诸根多义故意思是生起、增长。因为从到达大云生起开始以地水气等依持的生起方式直到日月出现,直到那时说世间开。以自性即是以自体,它与"空"这结合。说那空性的原因"因为所生有情的无",意思是前没有其他有情生起,以此显示不如某些宫殿因为所生有情已离开故空。
另一方法 - 最初作自业是自性,与彼所生有情结合,以此显示如他以自业力首先生而不如其他[有情]在他之前或同时有生,如是因为所生有情的无故此是空。梵众、梵辅、大梵这里是梵众,因为是他们的住处故地也说"梵众",但在"梵众地"读法中意思是与梵众相关的地。作者即是自作者。使作者即是对他人命令者。在清净道论宿住智论中;

2.408) vuttanayena, etena nibbattakkamaṃ kammapaccayautusamuṭṭhānabhāve ca kāraṇaṃ dasseti. Kammaṃ upanissayabhāvena paccayo etissāti kammapaccayā. Atha vā tattha nibbattasattānaṃ vipaccanakakammassa sahakārīkārakabhāvato kammassa paccayāti kammapaccayā. Utu samuṭṭhānametissāti utusamuṭṭhānā. ‘‘Kammapaccayautusamuṭṭhānā’’tipi samāsavasena pāṭho kammasahāyo paccayo, vuttanayena vā kammassa sahāyabhūto paccayoti kammapaccayo, so eva utu tathā, sova samuṭṭhānametissāti kammapaccayautusamuānā. Ratanabhūmīti ukkaṃsagatapuññakammānubhāvato ratanabhūtā bhūmi, na kevalaṃ bhūmiyeva, atha kho tapparivārāpīti āha ‘‘pakatī’’tiādi. Pakatinibbattaṭṭhāneti purimakappesu purimakānaṃ nibbattaṭṭhāne. Etthāti ‘‘brahmavimāna’’nti vuttāya brahmakāyikabhūmiyā. Sāmaññavisesavasena cetaṃ ādhāradvayaṃ. Kathaṃ paṇītāya dutiyajjhānabhūmiyā ṭhitānaṃ hīnāya paṭhamajjhānabhūmiyā upapatti hotīti āha ‘‘atha sattāna’’ntiādi, nikantivasena paṭhamajjhānaṃ bhāvetvāti vuttaṃ hoti, pakatiyā sabhāvena nikanti taṇhā uppajjatīti sambandho. Vasitaṭṭhāneti vutthapubbaṭṭhāne. Tato otarantīti upapattivasena dutiyajjhānabhūmito paṭhamajjhānabhūmiṃ apasakkanti, gacchantīti attho. Appāyuketi yaṃ uḷārapuññakammaṃ kataṃ, tassa upajjanārahavipākapabandhato appaparimāṇāyuke. Tassa devalokassāti tasmiṃ devaloke, nissayavasena vā sambandhaniddeso. Āyuppamāṇenevāti paramāyuppamāṇeneva. Parittanti appakaṃ. Antarāva cavantīti rājakoṭṭhāgāre pakkhittataṇḍulanāḷi viya puññakkhayā hutvā sakakammappamāṇena tassa devalokassa paramāyuantarā eva cavanti.

Kiṃ panetaṃ paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese vipākappabandhassa ṭhitikālaniyamo purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo hoti, gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitādiutubhojanādiutuādipaccayuppannapaccayūpatthambhito ca, so āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Yathāsakaṃ khaṇamattāvaṭṭhāyīnampi hi attanā sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattakāni rūpārūpajīvitindriyāni na kevalaṃ nesaṃ khaṇaṭṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhaṅgupacchedā [bhavaṅgupacchedā (dī. ni. ṭī. 

我来翻译这段巴利文：
408. 如在清净道论所说方法,以此显示生起次第和业缘时节等起性的原因。以业是依止性的缘为此故为业缘。或者因为在彼处是所生有情成熟业的助缘性故为业的缘故为业缘。时节是她的等起故为时节等起。"业缘时节等起"也以复合词方式读,业的助伴为缘,或如所说方式为业的助伴的缘为业缘,它即是时节如是,它即是她的等起故为业缘时节等起。宝地即因为极胜福业威力故成为宝的地,不仅是地,而且也是彼眷属而说"自性"等。在自性生处即在前劫中前[有情]的生处。在这里即在所说"梵宫"的梵众地。这依止二者以共相特相方式。怎么住在殊胜第二禅地的[有情]生在低劫的初禅地?而说"然后有情"等,意思是说以爱着方式修习初禅,自性即本性生爱著渴爱而结合。在所住处即在曾住处。从彼下即以生方式从第二禅地退到初禅地,去义。短寿即所作殊胜福业从应生成熟果相续少量寿。彼天界即在彼天界,或以依止方式的关系指示。正以寿量即正以最高寿量。少即小。中间就死即如放在王库的米筒由福尽而以自业量在彼天界最高寿中间就死。
什么是这最高寿,或者如何限定量?说 - 彼彼有情在彼彼有特殊中以前成就有愿依止方式如身支分色相量等特殊在彼彼趣部类等中大部分确定限定的果报相续住时决定,且对胎生欲界天色界有情由精血等时节食等时节等缘生缘支持,它因为是寿因故以因的假说为寿,且以最胜限定方式说最高寿。因为即使只住刹那的也以令与自俱生色无色法住的行相转起性而转起的色无色命根不仅是它们刹那住的因性而护持,而且直到断坏[有分断]<.Assistant>

1.40)] anupabandhassa avicchedahetubhāvenāpi. Tasmā cesa āyuhetukoyeva, taṃ pana devānaṃ, nerayikānañca yebhuyyena niyataparicchedaṃ, uttarakurukānaṃ pana ekantaniyataparicchedameva. Avasiṭṭhamanussapetatiracchānagatānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ, tammūlakānañca candimasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānaṃ vasena cirācirakālatāya aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho, dassanānussavādīhi tathāyeva ādito gahaṇasiddhiyā, evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṃ ṭhitikālaṃ dassanānussavehi labhitvā taṃ paramataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo.

Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattinissitavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘āyuppamāṇeneva cavantī’’ti. Yasmā pana upatthambhakapaccayasahāyehi anupālakapaccayehi upādinnakakkhandhānaṃ pavattetabbākāro atthato paramāyukassa hoti yathāvuttaparicchedānatikkamanato, tasmā satipi kammāvasese ṭhānaṃ na sambhavati, tena vuttaṃ ‘‘attano puññabalena ṭhātuṃ na sakkontī’’ti. ‘‘Āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā’’ti vacanato panettha kāmāvacaradevānaṃ viya brahmakāyikānampi yebhuyyeneva niyatāyuparicchedabhāvo veditabbo. Tathā hi devalokato devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavantīti aṭṭhakathāsu (dha. pa. aṭṭha. 1.appamādavagge) vuttaṃ. Kappaṃ vā upaḍḍhakappaṃ vāti ettha asaṅkhyeyyakappo adhippeto, so ca tathārūpo kāloyeva, vā-saddo pana kappassa tatiyabhāgaṃ vā tato ūnamadhikaṃ vāti vikappanattho.

41.Anabhiratīti ekakavihārena anabhiramaṇasaṅkhātā aññehi samāgamicchāyeva. Tattha ‘‘ekakassa dīgharattaṃ nivasitattā’’ti pāḷiyaṃ vacanatoti vuttaṃ ‘‘aparassāpī’’tiādi. Evamanvayamatthaṃ dassetvā nanu ukkaṇṭhitāpi siyāti codanāsodhanavasena byatirekaṃ dasseti ‘‘yā panā’’tiādinā. Piyavatthuvirahena, piyavatthualābhena vā cittavigghāto ukkaṇṭhitā, sā panatthato domanassacittuppādova, tenāha ‘‘paṭighasampayuttā’’ti. Sā brahmaloke natthi jhānānubhāvapahīnattā. Taṇhādiṭṭhisaṅkhātā cittassa purimāvatthāya ubbijjanā phandanā eva idha paritassanā. Sā hi dīgharattaṃ jhānaratiyā ṭhitassa yathāvuttānabhiratinimittaṃ uppannā ‘‘ahaṃ mama’’nti gahaṇassa ca kāraṇabhūtā. Tena vakkhati ‘‘taṇhātassa nāpi diṭṭhitassanāpi vaṭṭatī’’ti (dī. ni. aṭṭha. 

我来 译这段巴利文：
[续上段]不间断地。因此这正是寿因,但它对天众、地狱众大部分是确定限定的,对北俱卢洲人则完全确定限定。但对其余人、饿鬼、畜生在长住业果报多的时候以彼业俱生相续所生精血缘及以彼为根的月日平不平转等所生时节食等平不平缘方式为长短时故不确定限定,且如彼以前成就有愿方式在彼彼趣部类等中色相等特殊决定成就,以见闻等如是从始得成就,如是在彼彼生处所生有情大部分等量住时以见闻得后执著为最胜而转起有愿方式应知从始限定决定。
但因为业在彼彼生处如能生彼彼生处依止色等,如是在确定寿限定生处不能超限定而生果报,所以说"只以寿量死"。但因为以支持缘助伴维护缘令执取蕴转起方式实为最高寿因为不超如所说限定,所以即使有业余而不能住,因此说"以自福力不能住"。从"由寿尽或福尽从光音天死"这句在这里应知如欲界天众也梵众大部分是确定寿限定性。如是在注释书中说从天界天子以四因而死:寿尽、福尽、食尽、瞋。劫或半劫这里是意指无数劫,它也只是如是时,但"或"字意思是选择劫的三分之一或比那少多。
41. 不欢喜即以独住[而有]名为不欢的欲与他人会合。在彼"因为独自长时住"这圣典言故说"也其他"等。如是显示正随义后难道不会不满而以难问净化方式显示反面以"但凡"等。以离可爱事物,或以不得可爱事物而心恼为不满,但它实为忧心生,所以说"与瞋相应"。它在梵界不存在因为以禅威力断。所谓渴爱见的心从前状态的激动动摇在这里为恐惧。因为它对长时住在禅乐者生起如所说不欢缘且为"我我所"执的因。因此将说"渴爱恐惧也不见恐惧也不转"。

1.41) nanu vuttaṃ atthuddhāre imaṃyeva pāḷiṃ nīharitvā ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyunti ayaṃ taṇhātassanā nāmā’’ti? Saccaṃ, taṃ pana diṭṭhitassanāya visuṃ udāharaṇaṃ dassentena taṇhātassanameva tato niddhāretvā vuttaṃ, na pana ettha diṭṭhitassanāya alabbhamānattāti na doso. Idāni samānasaddavacanīyānaṃ atthānamuddharaṇaṃ katvā idhādhippetaṃ vibhāvetuṃ ‘‘sā panesā’’tiādimāha. Paṭighasaṅkhāto cittutrāso eva tāsatassanā. Evamaññatthāpi yathārahaṃ. ‘‘Jātiṃ paṭiccā’’tiādi vibhaṅgapāḷi, (vibha. 921) tatrāyamatthakathā – jātiṃ paṭicca bhayanti jātipaccayā uppannabhayaṃ. Bhayānakanti ākāraniddeso. Chambhitattanti bhayavasena gattakampo, visesato hadayamaṃsacalanaṃ. Lomahaṃsoti lomānaṃ haṃsanaṃ, bhittiyaṃ nāgadantānamiva uddhaggabhāvo, iminā padadvayena kiccato bhayaṃ dassetvā puna cetaso utrāsoti sabhāvato dassitanti. Ṭīkāyaṃ pana ‘‘bhayānakanti bheravārammaṇanimittaṃ balavabhayaṃ, tena sarīrassa thaddhabhāvo chambhitatta’’nti (dī. ni. ṭī. 1.41) vuttaṃ, aneneva bhayanti ettha khuddakabhayaṃ dassitaṃ, iti ettha payoge ayaṃ tassanāti evaṃ sabbattha attho. Paritassitavipphanditamevāti ettha ‘‘diṭṭhisaṅkhātena ceva taṇhāsaṅkhātena ca paritassitena vipphanditameva calitameva kampitamevā’’ti (dī. ni. aṭṭha. 1.105-117) aṭṭhakathāyamatthaṃ vakkhati. Tena viññāyati labbhamānampi taṇhātassanamantarena diṭṭhitassanāyeva nihaṭāti. ‘‘Tepī’’tiādi sīhopamasuttantapāḷi (a. ni. 4.33) tattha tepīti dīghāyukā devāpi. Bhayanti bhaṅgānupassanāpariciṇṇante sabbasaṅkhārato bhāyanavasena uppannaṃ bhayañāṇaṃ. Saṃveganti sahottappañāṇaṃ, ottappameva vā. Santāsanti ādīnavanibbidānupassanāhi saṅkhārehi santāsanañāṇaṃ. Upapattivasenāti paṭisandhivaseneva.

Sahabyatanti sahāyabhāvamiccheva saddato attho sahabya-saddassa sahāyatthe pavattanato. So hi saha byāyati pavattati, dosaṃ vā paṭicchādetīti sahabyoti vuccati, tassa bhāvo sahabyatā. Sahāyabhāvo pana sahabhāvoyeva nāmāti adhippāyato atthaṃ dassetuṃ ‘‘sahabhāva’’nti vuttaṃ. Sasādhanasamavāyattho vā saha-saddo adhikiccapade adhisaddo viya, tasmā saha ekato vattamānassa bhāvo sahabyaṃ yathā ‘‘dāsabya’’nti tadeva sahabyatā, sakatthavuttivasena imamevatthaṃ sandhāyāha ‘‘sahabhāva’’nti. Apica saha vāti pavattatīti sahavo, tassa bhāvo sahabyaṃ yathā ‘‘vīrassa bhāvo vīriya’’nti, tadeva sahabyatāti evaṃ vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 172) vuttaṃ, tasmā tadatthaṃ dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ.



我来翻译这段巴利文：
1.41. 难道在义解中说引出这圣典"啊！愿其他有情也来此状态,这名为渴爱恐惧"?是的,但它是显示见恐惧的别例而从那区分说只是渴爱恐惧,不是因为这里不得见恐惧故无过。现在为了作同词所说诸义的区分而显明这里意指而说"但这"等。只以瞋所称的心惊为恐怖恐惧。如是其他处也随宜。"缘生"等是分别圣典,这是它的注释 - 缘生怖即缘生为缘的已生怖。可怕是行相的指示。战栗性即以怖方式的身震,特别是心肉动。竖毛即诸毛竖立,如壁上象牙的向上性,以此二词从作用显示怖后又以心惊从自性显示。但在复注中说"可怕即可怖所缘相的强力怖,以它身体僵硬为战栗性",以这正是显示此处小怖,如是此用法中这是恐惧,如是一切处义。只是恐惧动摇这里将在注释中说义"只是以所称见和所称爱的恐惧而动摇、动、震"。以此了知虽得渴爱恐惧而除了见恐惧就取出。"他们"等是狮子譬喻经文,这里他们即长寿天众也。怖即以坏随观修习后从一切行怖畏方式生起的怖智。惊悚即与愧智,或只是愧。恐怖即以过患厌离随观对诸行的恐怖智。以生方式即只以结生方式。
同伴性即是同伴性只是从语义因为同伴词转起于同伴义。因为它同行转起,或覆藏过而说同伴,它的性为同伴性。但同伴性只是名为俱性为显示从意图的义而说"俱性"。或者同词有具能力聚集义如在增上句中增上词,所以同即一起转起的性为同伴如"奴仆性",它即是同伴性,以自义转起方式缘这义而说"俱性"。或者同即转起为同,它的性为同伴如"勇者的性为精进",它即是同伴性,如是在天宫注释中说,所以也应见为显示彼义而如是说。

42. Ime satte abhibhavitvāti seso. Abhibhavanā cettha pāpasabhāvena jeṭṭhabhāvena ‘‘te satte abhibhavitvā ṭhito’’ti attano maññanāyevāti vuttaṃ ‘‘jeṭṭhakohamasmī’’ti. Aññadatthūti dassane antarāyābhāvavacanena, dasoti ettha dassaneyyavisesapariggahābhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha ‘‘sabbaṃ passāmīti attho’’ti. Dassaneyyavisesassa hi padesabhūtassa aggahaṇe sati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti, deyyadhammavisesassa cettha padesabhūtassa aggahaṇato pabbajito sabbampi na dadātīti gahetabbassa deyyadhammassa nippadesatā viññāyati. Evamīdisesu. Vase vattemīti vasavattī. Ahaṃ-saddayogato hi sabbattha amhayogena vacanattho. Sattabhājanabhūtassa lokassa nimmātā cāti sambandho. ‘‘Pathavī’’tiādi cettha bhājanalokavasena adhippāyakathanaṃ. Sajitāti racitā, vibhajitā vā, tenāha ‘‘tvaṃ khattiyo nāmā’’tiādi. Ciṇṇavasitāyāti samāciṇṇapañcavidhavasibhāvato. Tatthāti bhūtabhabyesu. Antovatthimhīti antogabbhāsaye. Paṭhamacittakkhaṇeti paṭisandhicittakkhaṇe. Dutiyatoti paṭhamabhavaṅgacittakkhaṇato. Paṭhamairiyāpatheti yena paṭisandhiṃ gaṇhāti, tasmiṃ iriyāpathe. Iti atītavasena, bhūta-saddassa vattamānavasena ca bhabya-saddassa attho dassito. Ṭīkāyaṃ (dī. ni. ṭī. 

我来 译这段巴利文：
42. 胜过这些有情是余句。而这里胜过即以恶性以长者性"他胜过那些有情而住"只是自己慢故说"我是长者"。必定即以说见无障碍,以及此处不摄取所见特殊故承认无障见性而说"义为我见一切"。因为不取所见特殊的部分时了知所取的无部分性如"受戒者不施",而这里不取施物特殊的部分故了知出家者一切也不施所取施物的无部分性。如是在这些中。我转起自在即自在者。因为与"我"字结合故一切处以我结合而有言义。且是有情器世间的创造者而结合。而这里"地"等是依器世间方式的意趣说。作即造作,或分别,所以说"你名为刹帝利"等。已修习自在性即已修习五种自在性。在彼即在已生当生中。在内胎即在内胎藏。在第一心刹那即在结生心刹那。从第二即从第一有分心刹那。在第一威仪即以彼结生,在彼威仪。如是显示已生词以过去方式和当生词以现在方式的义。在复注<.Assistant>

1.42) pana bhabya-saddattho anāgatavasenāpi vutto. Ahesunti hi bhūtā. Bhavanti, bhavissanti cāti bhabyā tabbānīyā viya ṇyapaccayassa kattaripi pavattanato.

‘‘Issaro kattā nimmātā’’ti vatvāpi puna ‘‘mayā ime sattā nimmitā’’ti vacanaṃ kimatthiyanti āha ‘‘idāni kāraṇavasenā’’tiādi [kāraṇato (aṭṭhakathāyaṃ)] kāraṇavasena sādhetukāmatāya paṭiññākaraṇatthanti vuttaṃ hoti. Nanu cesa brahmā anavaṭṭhitadassanattā puthujjanassa purimatarajātiparicitampi kammassakatāñāṇaṃ vissajjetvā vikubbaniddhivasena cittuppādamattapaṭibaddhena sattanimmānena vipallaṭṭho ‘‘mayā ime sattā nimmitā’’tiādinā issarakuttadassanaṃ pakkhandamāno abhinivisanavasena patiṭṭhito, na pana patiṭṭhāpanavasena. Atha kasmā kāraṇavasena sādhetukāmo paṭiññaṃ karotīti vuttanti? Na cevaṃ daṭṭhabbaṃ. Tesampi hi ‘‘evaṃ hotī’’tiādinā pacchā uppajjantānampi tathāabhinivesassa vakkhamānattā paresaṃ patiṭṭhāpanakkameneva tassa so abhiniveso jāto, na tu abhinivisanamattena, tasmā evaṃ vuttanti daṭṭhabbaṃ. Tenevāha ‘‘taṃ kissa hetū’’tiādi. Pāḷiyaṃ manaso paṇidhīti manaso patthanā, tathā cittuppattimattamevāti vuttaṃ hoti.

Itthabhāvanti idappakārabhāvaṃ. Yasmā pana so pakāro brahmattabhāvoyevidhādhippeto, tasmā ‘‘brahmabhāva’’nti vuttaṃ. Ayaṃ pakāro itthaṃ, tassa bhāvo itthattanti hi nibbacanaṃ. Kevalanti kammassakatāñāṇena asammissaṃ suddhaṃ. Maññanāmattenevāti diṭṭhimaññanāmatteneva, na adhimānavasena. Vaṅkachiddena vaṅkaāṇī viya onamitvā vaṅkaladdhikena vaṅkaladdhikā onamitvā tasseva brahmuno pādamūlaṃ gacchanti, taṃpakkhakā bhavantīti attho. Nanu ca devānaṃ upapattisamanantaraṃ ‘‘imāya nāma gatiyā cavitvā iminā nāma kammunā idhūpapannā’’ti paccavekkhaṇā hoti, atha kasmā tesaṃ evaṃ maññanā siyāti? Purimajātīsu kammassakatāñāṇe sammadeva niviṭṭhajjhāsayānameva tathāpaccavekkhaṇāya pavattito. Tādisānameva hi tathāpaccavekkhaṇā sambhavati, sā ca kho yebhuyyavasena, ime pana purimāsupi jātīsu issarakuttadiṭṭhivasena nibaddhābhinivesā evameva maññamānā ahesunti. Tathā hi pāḷiyaṃ vuttaṃ ‘‘iminā maya’’ntiādi.

43. Īsati abhibhavatīti īso, mahanto īso maheso, suppatiṭṭhitamahesatāya parehi ‘‘maheso’’ iti akkhāyatīti mahesakkho, mahesakkhānaṃ atisayena mahesakkhoti mahesakkhataroti vacanattho. So pana mahesakkhatarabhāvo ādhipateyyaparivārasampattiyā kāraṇabhūtāya viññāyatīti vuttaṃ ‘‘issariyaparivāravasena mahāyasataro’’ti.



我来翻译这段巴利文：
但在复注中当生词义也以未来方式说。因为已生即曾有。有和将有即当生,如所造那样因为作格词素也转起于作者。
说"自在主作者创造者"后又说"这些有情是我所造"是为何义而说"现在以因方式"等[从因]以因方式欲证成故为作宣称义。难道这梵天因见不住立凡夫舍弃前生亲近的业自性智而以变化神通方式只系属心生的有情创造而颠倒以"这些有情是我所造"等方式冲入见自在作而以执着方式住立,不是以安立方式。那为何说以因方式欲证成而作宣称?不应如是见。因为将说他们也以"如是有"等方式后生起如是执着故他的那执着以他人安立次第而生,不只是以执着,所以应见如是说。所以说"彼何因"等。在圣典中意愿即意欲,如是只是心生而已义。
此状态即此种状态。但因为那种状态在这里意指只是梵性,所以说"梵性"。因为这种状态即如此,它的性为此性为此词源。只是即不与业自性智混合的纯。只以慢者即只以见慢,不是以增上慢方式。如弯孔弯轴向下般以邪见者向下而去彼梵天足下,成为彼党义。难道天众生后立即有"从这名趣死后以这名业生此"的省察,那为何他们有如是慢?只是从前生中对业自性智善安立意乐者有如是省察转起。因为只有如是者有如是省察,且它以大部分方式,但这些在前诸生也以自在作见方式相续执着而有如是慢。如是在圣典中说"以此我们"等。
43. 支配胜过为主,大主为大主,因为以善安立大主性而为他人称"大主"故为大威德,以胜过大威德故为更大威德为语义。但那更大威德性以自在眷属成就为因而了知故说"以自在眷属方式更大威势"。<.Assistant>

44. Kiṃ panetaṃ kāraṇanti anuyogenāha ‘‘so tato’’tiādi, tena ‘‘itthattaṃ āgacchatī’’ti vuttaṃ idhāgamanameva kāraṇanti dasseti. Idheva āgacchatīti imasmiṃ manussaloke eva paṭisandhivasena āgacchati. Etanti ‘‘ṭhānaṃ kho panetaṃ bhikkhave, vijjatī’’ti vacanaṃ. Pāḷiyaṃ yaṃ aññataro sattoti ettha yanti nipātamattaṃ, kāraṇatthe vā esa nipāto, hetumhi vā paccattaniddeso, yena ṭhānenāti attho, kiriyāparāmasanaṃ vā etaṃ. ‘‘Itthattaṃ āgacchatī’’ti ettha yadetaṃ itthattassa āgamanasaṅkhātaṃ ṭhānaṃ, tadetaṃ vijjatīti attho. Esa na so pabbajati, cetosamādhiṃ phusati, pubbenivāsaṃ anussatīti etesupi padesu. ‘‘Ṭhānaṃ kho panetaṃ bhikkhave, vijjati, yaṃ aññataro satto’’ti hi imāni padāni ‘‘pabbajatī’’tiādīhipi padehi paccekaṃ yojetabbāni. Na gacchatīti agāraṃ, gehaṃ, agārassa hitaṃ āgāriyaṃ, kasigorakkhādikammaṃ, tamettha natthīti anāgāriyaṃ, pabbajjā, tenāha ‘‘agārasmā’’tiādi. Pa-saddena visiṭṭho vaja-saddo upasaṅkamaneti vuttaṃ ‘‘upagacchatī’’ti. Paranti pacchā, atisayaṃ vā, aññaṃ pubbenivāsantipi attho. ‘‘Na saratī’’ti vutteyeva ayamattho āpajjatīti dasseti ‘‘saritu’’ntiādinā. Apassantoti pubbenivāsānussatiñāṇena apassanahetu, passituṃ asakkonto hutvātipi vaṭṭati. Māna-saddo viya hi anta-saddo idha sāmatthiyattho. Sadābhāvatoti sabbadā vijjamānattā. Jarāvasenāpīti ettha pi-saddena maraṇavasenāpīti sampiṇḍeti.



我来 译这段巴利文：
44. 什么是这因而以追问说"他从彼"等,以此显示说"来此状态"即此来是因。来此处即来此人世间以结生方式。这即"比丘们,这事实存在"这句。在圣典中某个有情这里的"某"只是不变词,或此不变词是因义,或这是主格指示于因,义为以何事,或这是动作关涉。"来此状态"这里凡是这名为此状态来的事实,它存在为义。这[句型]在"他不出家,触证心定,忆念宿住"这些句中也是。因为"比丘们,这事实存在,某个有情"这些句应与"出家"等句各别结合。不去为家,房舍,家的利益为在家,耕牧等业,它在此无故为非在家,出家,所以说"从家"等。以"遍"字殊胜的"去"字是趣近而说"趣向"。后即后,或殊胜,或义为其他宿住。说"不忆"就得此义而以"忆"等显示。不见即因不以宿住随念智见,或成为不能见也可。因为如"慢"字这里"终"字是能力义。从常有性即从一切时存在性。也以老方式这里以"也"字总括也以死方式。

45. Khiḍḍāpadosinoti kattuvasena padasiddhi, khiḍḍāpadosikāti pana sakatthavuttivasena, saddamanapekkhitvā pana atthameva dassetuṃ ‘‘khiḍḍāyā’’tiādi vuttaṃ. ‘‘Khiḍḍāpadosakā’’ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Padussanaṃ vā padoso, khiḍḍāya padoso khiḍḍāpadoso, so etesanti khiḍḍāpadosikā. ‘‘Padūsikātipi pāḷiṃ likhantī’’ti aññanikāyikānaṃ pamādalekhataṃ dasseti . Mahāvihāravāsīnikāyikānañhi vācanāmaggavasena ayaṃ saṃvaṇṇanā pavattā. Apica tena potthakāruḷhakāle pamādalekhaṃ dasseti. Tampi hi padatthasodhanāya aṭṭhakathāya sodhitaniyāmeneva gahetabbaṃ, tenāha ‘‘sā aṭṭhakathāyaṃ natthī’’ti. Velaṃ atikkantaṃ ativelaṃ, taṃ. Bhāvanapuṃsakañcetaṃ, tenāha ‘‘aticira’’nti, āhārūpabhogakālaṃ atikkamitvāti vuttaṃ hoti. Ratidhamma-saddo hassakhiḍḍā-saddehi paccekaṃ yojetabbo ‘‘hassakhiḍḍāsu ratidhammo ramaṇasabhāvo’’ti. Hasanaṃ hasso, keḷihasso. Kheḍanaṃ kīḷanaṃ khiḍḍā, kāyikavācasikakīḷā. Anuyogavasena taṃsamāpannāti dassento āha ‘‘hassaratidhammañcevā’’tiādi. Kīḷā yesaṃ te keḷino, tesaṃ hasso tathā. Kīḷāhassapayogena uppajjanakasukhañcettha keḷihassasukhaṃ. Tadavasiṭṭhakīḷāpayogena uppajjanakaṃ kāyikavācasikakīḷāsukhaṃ.

‘‘Te kirā’’tiādi vitthāradassanaṃ. Kira-saddo hettha vitthārajotakoyeva, na tu anussavanāruciyādijotako tathāyeva pāḷiyaṃ, aṭṭhakathāsu ca vuttattā. Sirivibhavenāti sarīrasobhaggādisiriyā, parivārādisampattiyā ca. Nakkhattanti chaṇaṃ. Yebhuyyena hi nakkhattayogena katattā tathāyogo vā hotu, mā vā, nakkhattamicceva vuccati. Āhāranti ettha ko devānamāhāro, kā ca tesamāhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhāhāro. Dvādasapāpadhammavigghātena hi sukhassa dhāraṇato devānaṃ bhojanaṃ ‘‘sudhā’’ti vuccati. Sā pana setā saṅkhūpamā atulyadassanā suci sugandhā piyarūpā. Yaṃ sandhāya sudhābhojanajātake vuttaṃ –

‘‘Saṅkhūpamaṃ seta’matulyadassanaṃ,

Suciṃ sugandhaṃ piyarūpa’mabbhutaṃ;

Adiṭṭhapubbaṃ mama jātu cakkhubhi,

Kā devatā pāṇisu kiṃ sudho’dahī’’ti. (jā. 2.21.227);

‘‘Bhuttā ca sā dvādasahanti pāpake,

Khuddaṃ pipāsaṃ aratiṃ daraklamaṃ;

Kodhūpanāhañca vivādapesuṇaṃ,

Sītuṇha tandiñca rasuttamaṃ ida’’nti ca. (jā. 2.

我来翻译这段巴利文：
45. 戏憩害者以作者方式词成就,但戏憩害性以自义转起方式,但不观察语声而只为显示义而说"以戏憩"等。或者应说"戏憩害者"而以加i音方式如是说。或者害为害,以戏憩害为戏憩害,它是他们的故为戏憩害者。"他们也书写染污的圣典"显示其他部派的错写。因为这注释依大寺住部派的诵法传承而转起。或者以此显示[圣典]书写入贝叶时的错写。因为它也应如注释中所净的确定方式为义净化而取,所以说"它在注释中无"。超越时为过时,它。且这是中性表状态,所以说"太久",义为超过食用时间。乐法词应与笑乐词各别结合为"对笑乐的乐法乐性"。笑为笑,游笑。玩戏为戏,身语戏。以专注方式起彼而显示说"笑乐法和"等。戏者的他们有戏,他们的笑如是。而这里以戏笑运用生起的乐为戏笑乐。以其余戏运用生起的身语戏乐。
"他们据说"等是详细显示。这里说词只是详细指示,不是闻传认可等指示因为在圣典和注释中如是说。以吉详威力即以身体美好等吉祥和眷属等成就。节日即节。因为多以星宿相应而作故有彼相应或无也说节日。食这里什么是天众食?什么是他们食时?一切欲界天众的甘露食。因为以除十二恶法而持乐故说天众食为"甘露"。但它白如贝无比见清净芳香可爱。缘它在甘露食本生中说—
"如贝白无比见,
清净香可爱妙;
我目未见前者,
何天手何甘露?"
"食它除十二恶:
饥渴不乐身疲;
忿随和诤谗语,
冷热懈怠此胜味"等。

21.229);

Sā ca heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ parimitadivasavasena divase divase bhuñjanti. Keci pana vadanti ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ te bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, yathāsakaṃ gaṇitadivasavasena satta divase yāpanasamattho hotī’’ti. Kecivāde panettha biḷārapada-saddo suvaṇṇasaṅkhātassa saṅkhyāvisesassa vācako. Pamāṇato pana udumbaraphalappamāṇaṃ, yaṃ pāṇitalaṃ kabaḷaggahantipi vuccati. Vuttañhi madhukose –

‘‘Pāṇirakkho picu cāpi, suvaṇṇakamudumbaraṃ;

Biḷārapadakaṃ pāṇi-talaṃ taṃ kabaḷaggaha’’nti.

‘‘Nirantaraṃ khādantāpi pivantāpī’’ti idaṃ parikappanāvasena vuttaṃ, na pana evaṃ niyamavasena tathā khādanapivanānamaniyamabhāvato. Kammajatejassa balavabhāvo uḷārapuññanibbattattā, uḷāragarusiniddhasudhāhārajīraṇato ca. Karajakāyassa mandabhāvo pana sukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ patiātuṃ asakkontaṃ sakkaṃ devarājānaṃ ‘‘oḷārikaṃ kāyaṃ adhiṭṭhehī’’ti avoca. Manussānaṃ pana kammajatejassa mandabhāvo, karajakāyassa balavabhāvo ca vuttaviparītena veditabbo. Karajakāyoti ettha ko vuccati sarīraṃ, tattha pavatto. Rajo karajo, kiṃ taṃ? Sukkasoṇitaṃ. Tañhi ‘‘rāgo rajo na ca pana reṇu vuccatī’’ti (mahāni. 209; cūḷani. 74) evaṃ vuttarāgarajaphalattā sarīravācakena ka-saddena visesetvā kāraṇavohārena ‘‘karajo’’ti vuccati. Tena sukkasoṇitasaṅkhātena karajena sambhūto kāyo karajakāyoti ācariyā. Tathā hi kāyo mātāpettikasambhavoti vutto. Mahāassapūrasuttantaṭīkāyaṃ pana ‘‘karīyati gabbhāsaye khipīyatīti karo, sambhavo, karato jātoti karajo, mātāpettikasambhavoti attho. Mātuādīnaṃ saṇṭhāpanavasena karato hatthato jātoti karajoti apare. Ubhayathāpi karajakāyanti catusantatirūpamāhā’’ti vuttaṃ. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, tena jāto karajotipi vadanti. Tathā asambhūtopi ca devādīnaṃ kāyo tabbohārena ‘‘karajakāyo’’ti vuccati yathā ‘‘pūtikāyo, jarasiṅgālo’’ti. Tesanti manussānaṃ. Acchayāgu nāma pasannā akasaṭā yāgu. Vatthunti karajakāyaṃ. Ekaṃ āhāravelanti ekadivasamattaṃ, kesañci matena pana sattāhaṃ.


我来翻译这段巴利文：
它在下下者中上上者最胜妙,他们依各自限定日方式日日食用。但有些说"他们食用猫足量甘露食,它置舌上即遍及身体直至发端爪端,能依各自计算日方式维持七日"。但这里某说中猫足词是金数特殊数的言说。但从量则如乌树果量,也说手掌团食。因为在蜜藏中说:
"手护及棉及,金量与乌树;
猫足掌团食,彼量为团取。"
"不断食及饮"这是依假设方式说,但不如是依确定方式因为食饮无确定故。业生火的强力是因生于胜妙福,及因消化胜妙重滑甘露食。但所生身的弱力是因柔软性。因为以此世尊对在帝释窟不能在普通地上立的帝释天王说"住立粗身"。但人的业生火弱力和所生身强力应知与所说相反。所生身这里什么说身,转起其中。尘为所生,它是什么?精血。因为它如说"贪为尘不说微尘"这样说贪尘果故以身言说的ka音限定而以因言说说"所生"。诸师说以彼名为精血的所生生的身为所生身。如是说身是母父所生。但在大马圆经复注中说"被作即被置于胎藏为作,生,从作生故为所生,义为母父所生。他人说从作即手依母等安立方式生故为所生。两种也说所生身为四相续色"。作即生子为作,精血,从它生为所生也说。如是虽非彼生的天等身以彼言说说"所生身"如"臭身,老狐"。他们即人们。清粥即清澈无糟粕的粥。事即所生身。一食时即一日量,但依某些说则七日。


Evaṃ anvayato byatirekato ca dassetvā upamāvasenapi tamāvikaronto ‘‘yathā nāmā’’tiādimāha. Tattapāsāṇeti accuṇhapāsāṇe. Rattasetapadumato avasiṭṭhaṃ uppalaṃ. Akathāyanti mahāaṭṭhakathāyaṃ. Avisesenāti ‘‘devāna’’nti avisesena, devānaṃ kammajatejo balavā hoti, karajaṃ mandanti vā kammajatejakarajakāyānaṃ balavamandatāsaṅkhāta kāraṇasāmaññena. Tadetañhi kāraṇaṃ sabbesampi devānaṃ samānameva, tasmā sabbepi devā gahetabbāti vuttaṃ hoti. Kabaḷīkārabhūtaṃ sudhāhāraṃ upanissāya jīvantīti kabaḷīkārāhārūpajīvino. Kecīti abhayagirivāsino. ‘‘Khiḍḍāpadussanamatteneva hete khiḍḍāpadosikāti vuttā’’ti ayaṃ pāṭho ‘‘teyeva cavantīti veditabbā’’ti etassānantare paṭhitabbo tadanusandhikattā. Ayañhetthānusandhi – yadi sabbepi evaṃ karontā kāmāvacaradevā caveyyuṃ, atha kasmā ‘‘khiḍḍāpadosikā’’ti nāmavisesena bhagavatā vuttāti? Vicāraṇāya evamāhāti, etena imamatthaṃ dasseti ‘‘sabbepi devā evaṃ cavantāpi khiḍḍāya padussanasabhāvamattaṃ pati nāmavisesena tathā vuttā’’ti. Yadeke vadeyyuṃ ‘‘kecivādapatiṭṭhāpakoyaṃ pāṭho’’ti, tadayuttameva iti-saddantarikattā, ante ca tassa avijjamānattā. Atthikehi pana tassa kecivādasamavarodhanaṃ ante itisaddo yojetabboti.

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如是以随顺相违方式显示后也以譬喻方式显明它而说"譬如"等。在热石即极热石。蓝莲即余下于红白莲。在注释即在大注释。以无差别即以"天众"无差别,或天众业生火强力、所生弱以业生火所生身的强弱性名为因的共相。因为这因对一切天众都相同,所以说应取一切天众。依托团食有形的甘露食而活命故为团食所依活者。某些即无畏山住者。"这些只以戏憩染污故说戏憩害者"这段应在"应知他们即死"之后读因为与此相续。因为这里相续为—如果一切如是作的欲界天众死,那为何世尊以特殊名说"戏憩害者"?以考察故如是说,以此显示此义"一切天众虽如是死也只对戏憩染污性以特殊名如是说"。若有人说"这段是某说的建立",那完全不合适因为有"如是"词中间,和在末尾它不存在。但有需要者应在末尾连接"如是"词为某说总摄。
47.

48. Manopadosinoti kattuvasena padasiddhi, manopadosikāti ca sakatthavuttivasena, atthamattaṃ pana dassetuṃ ‘‘manenā’’tiādi vuttaṃ. ‘‘Manopadosakā’’ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Manenāti issāpakatattā paduṭṭhena manasā. Aparo nayo – usūyanavasena manasā padoso manopadoso, vināsabhūto so etesamatthīti manopadosikāti. ‘‘Te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī’’ti vacanato ‘‘ete cātumahārājikā’’ti āha. Manena padussanamatteneva hete manopadosikāti vuttā. ‘‘Tesu kirā’’tiādi vitthāro. Rathena vīthiṃ paṭipajjatīti upalakkhaṇamattaṃ aññehi aññatthāpi paṭipajjanasambhavato. Etanti attano sampattiṃ. Uddhumāto viyāti pītiyā karaṇabhūtāya unnato viya. Bhijjamāno viyāti tāya bhijjanto viya, pītiyā vā kattubhūtāya bhañjito viya. Kuddhā nāma suvijānanā honti, tasmā kuddhabhāvamassa ñatvāti attho.

Akuddho rakkhatīti kuddhassa so kodho itarasmiṃ akujjhante anupādāno ceva ekavāramattaṃ uppattiyā anāsevano ca hutvā cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akuddho itaraṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālakarajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati , tamatthaṃ dassetumāha ‘‘ubhosu panā’’tiādi. Tathā cāha pāḷiyaṃ ‘‘te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī’’ti. Ekassa kodho itarassa paccayo hoti, tassapi kodho itarassa paccayo hotīti ettha kodhassa bhiyyo bhiyyo parivaḍḍhanāya eva paccayabhāvo veditabbo, na cavanāya nissayadahanarasena attanoyeva kodhena hadayavatthuṃ nidahantena accantasukhumālassa karajakāyassa cavanato. Kandantānaṃyeva orodhānanti anādaratthe sāmivacanaṃ. Ayamettha dhammatāti ayaṃ tesaṃ karajakāyamandatāya, tathāuppajjanakassa ca kodhassa balavatāya ṭhānaso cavanabhāvo etesu devesu rūpārūpadhammānaṃ dhammaniyāmo sabhāvoti attho.

49-

我来翻译这段巴利文：
48. 意害者以作者方式词成就,且意害性以自义转起方式,但只为显示义而说"以意"等。或者应说"意害者"而以加i音方式如是说。以意即以嫉妒性而染污的意。另一解释—以嫉妒方式意的害为意害,它是毁灭性的他们有故为意害者。因为说"他们互相染污心疲倦身疲倦心彼等天从彼身死"故说"这些是四大王天众"。只以意染污故说这些为意害者。"在他们据说"等是详细。以车入巷只是显示因为也可能以其他入其他。这即自己的成就。如肿即如以喜为因而高。如破即如被它破,或如被喜为作者所破。愤怒者易知,所以知道他的愤怒性义。
不愤怒守护即那愤怒者的忿在另一不愤怒时成为无取且只一次生起而无习而不能令死,如火到水边而灭,所以不愤怒者守护另一从死。但两者愤怒时以互相增长方式生起锐利现行燃烧所依味的忿烧灼心所依而毁坏极柔软所生身,从此全部自身消失,显示此义而说"但两者"等。如是在圣典中说"他们互相染污心疲倦身疲倦心彼等天从彼身死"。一者的忿成为另一者的缘,他的忿也成为另一者的缘这里应知只是忿的更多增长的缘性,不是以燃烧所依味由自己的忿烧灼心所依而极柔软所生身死。虽哭泣的内眷是无重视义的属格。这在此是法性即这是他们所生身弱性和如是生起的忿强力而当处死性在这些天众中色非色法的法定性自性义。
49.

52.Cakkhādīnaṃ bhedaṃ passatīti virodhipaccayasannipāte vikārāpattidassanato, ante ca adassanūpagamanato vināsaṃ passati oḷārikattā rūpadhammabhedassa. Paccayaṃ datvāti anantarapaccayādivasena paccayasattiṃ datvā, paccayo hutvāti vuttaṃ hoti, tasmā na passatīti sambandho, balavatarampi samānaṃ iminā kāraṇena na passatīti adhippāyo. Balavataranti ca cittassa lahutarabhedaṃ sandhāya vuttaṃ. Tathā hi ekasmiṃ rūpe dharanteyeva soḷasa cittāni bhijjanti. Cittassa bhedaṃ na passatīti ettha khaṇe khaṇe bhijjantampi cittaṃ parassa anantarapaccayabhāveneva bhijjati, tasmā purimacittassa abhāvaṃ paṭicchādetvā viya pacchimacittassa uppattito bhāvapakkho balavataro pākaṭova hoti, na abhāvapakkhoti idaṃ kāraṇaṃ dassetuṃ ‘‘cittaṃ panā’’tiādi vuttanti daṭṭhabbaṃ. Ayañcattho alābhacakkanidassanena dīpetabbo. Yasmā pana takkīvādī nānattanayassa duravadhānatāya, ekattanayassa ca micchāgahitattā ‘‘yadevidaṃ viññāṇaṃ sabbadāpi evarūpena pavattati, ayaṃ me attā nicco’’tiādinā abhinivesaṃ janesi, tasmā tamatthaṃ ‘‘so taṃ apassanto’’tiādinā saha upamāya vibhāveti.

Antānantavādavaṇṇanā

53. Antānantasahacarito vādo antānanto yathā ‘‘kuntā pacarantī’’ti, antānantasannissayo vā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti, so etesanti antānantikāti atthaṃ dassetuṃ ‘‘antānantavādā’’ti vuttaṃ. Vuttanayena antānantasahacarito, tannissayo vā, antānantesu vā pavatto vādo etesanti antānantavādā. Idāni ‘‘antavā ayaṃ loko’’tiādinā vakkhamānapāṭhānurūpaṃ atthaṃ vibhajanto ‘‘antaṃ vā’’tiādimāha. Amati gacchati bhāvo osānametthāti hi anto, mariyādā , tappaṭisedhanena ananto. Anto ca ananto ca antānanto ca nevantanānanto ca antānanto tveva vutto sāmaññaniddesena, ekasesenavā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) viya. Catutthapadañhettha tatiyapadena samānatthanti antānantapadeneva yathāvuttanayadvayena catudhā attho viññāyati. Kassa panāyaṃ antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi avapassīyati, lokiyanti vā ettha tehi puññāpuññāni, tabbipāko cāti ‘‘loko’’ti saṅkhyaṃ gatassa attano. Tenāha pāḷiyaṃ ‘‘antānantaṃ lokassa paññapentī’’ti. Ko paneso attāti? Jhānavisayabhūtaṃ kasiṇanimittaṃ. Ayañhi diṭṭhigatiko paṭibhāganimittaṃ cakkavāḷapariyantaṃ, apariyantaṃ vā vaḍḍhanavasena, tadanussavādivasena ca tattha lokasaññī viharati, tathā ca aṭṭhakathāyaṃ vakkhati ‘‘taṃ ‘loko’ti gahetvā’’ti (dī. ni. aṭṭha. 

我来翻译这段巴利文：
52. 见眼等的坏即因看到违缘和合时变异生起,及最后趣于不见而见粗大的色法坏。给与缘即依无间缘等方式给与缘力,即是说成为缘,所以不见的连系,义为虽更强力也因此因不见。更强力即是关于心的更速坏而说。如是在一色持续时即十六心坏。不见心的坏这里在刹那刹那坏的心也只以对他人无间缘性而坏,所以好像遮蔽前心的无而由后心的生起有分更强力明显,非无分,应见说"但心"等是为显示此因。且此义应以无得轮譬喻说明。但因推论论者由难确定差别法,及错误执取一性法故生起"这识常如此行相而转,这是我常"等执著,所以以"他不见它"等以譬喻显明彼义。
边无边论注释
53. 伴随边无边的论为边无边如"长矛巡游",或依边无边如"床发声",它是他们的故为边无边者,为显示义而说"边无边论者"。如说方式伴随边无边的或依它的,或在边无边转起的论是他们的故为边无边论者。现在以"此世间有边"等将说的圣典相顺义分别而说"边或"等。到达此处终点故为边,即界限,以否定它为无边。边与无边与边无边与非边非无边为边无边只以共通指示说,或以单数余如"名色缘六入"等。因为这里第四句与第三句同义故以边无边句如所说二种方式令知四种义。但这是什么的边无边?被寻求出离轮回的持见者所观看,或在此他们造福非福及其果报故成为"世间"称号的自我。所以在圣典说"施设世间的边无边"。但这自我是什么?即禅境的遍相。因为这持见者依胜解相轮围边际或无边际的扩大方式,及依彼闻传等方式而住于其中世间想,如是在注释中将说"取它为世间"。

1.54-60) keci pana vadanti ‘‘jhānaṃ, taṃsampayuttadhammā ca idha attā, lokoti ca gahitā’’ti, taṃ aṭṭhakathāya na sameti.

Etthāha – yuttaṃ tāva purimānaṃ tiṇṇampi vādīnaṃ antānantikattaṃ antañca anantañca antānantañca ārabbha pavattavādattā, pacchimassa pana takkikassa tadubhayapaṭisedhanavasena pavattavādattā kathaṃ antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Antānantapaṭisedhanavādopi hi so antānantavisayoyeva tamārabbha pavattattā. Etadatthameva hi sandhāya aṭṭhakathāyaṃ ‘‘antaṃ vā antantaṃ vā antānantaṃ vā nevantānānantaṃ vā ārabbha pavattavādā’’ti vuttaṃ. Atha vā yathā tatiyavāde desapabhedavasena ekasseva lokassa antavatā, anantavatā ca sambhavati, evamettha takkīvādepi kālapabhedavasena ekasseva tadubhayasambhavato aññamaññapaṭisedhena tadubhayaññeva vuccati, dvinnampi ca paṭisedhānaṃ pariyudāsatā. Kathaṃ? Antavantapaṭisedhena hi anantavā vuccati, anantavantapaṭisedhena ca antavā. Dvipaṭisedho hi pakatiyatthañāpako. Iti paṭisedhanavasena antānantasaṅkhātassa ubhayassa vuttattā yuttoyeva tabbisayassa pacchimassāpi antānantikabhāvoti. Yadevaṃ so antānantikavādabhāvato tatiyavādasamavarodheyeva siyāti? Na, kālapabhedassa adhippetattā. Desapabhedavasena hi antānantiko tatiyavādī viya pacchimopi takkiko kālapabhedavasena antānantiko hoti. Kathaṃ? Yasmā ayaṃ lokasaññito attā ananto kadā ci sakkhidiṭṭhoti adhigatavisesehi mahesīhi anusuyyati, tasmā nevantavā. Yasmā panāyaṃ antavā kadāci, sakkhidiṭṭhoti tehiyeva anusuyyati, tasmā nānantavāti. Ayaṃ takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa ubhayathā labbhamānassa parikappitassa attano appaccakkhakāritāya anussavādimatte ṭhatvā vaḍḍhitakālavasena ‘‘nevantavā’’ti paṭikkhipati, avaḍḍhitakālavasena pana ‘‘nānantavā’’ti, na pana antatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññānāsaññā’’ti. Yathā cānussutikatakkino, evaṃ jātissaratakkiādīnampi vasena yathāsambhavaṃ yojetabbaṃ.

Keci pana yadi panāyaṃ attā antavā, evaṃ sati dūradese upapajjanānussaraṇādikiccanibbatti na siyā. Atha anantavā, evañca idha ṭhitasseva devalokanirayādīsu sukhadukkhānubhavanaṃ siyā. Sace pana antavā ceva anantavā ca, evampi tadubhayadosasamāyogo siyā. Tasmā ‘‘antavā, anantavā’’ti ca abyākaraṇīyo attāti evaṃ takkanavasena catutthavādappavattiṃ vaṇṇenti. Yadi panesa vuttanayena antānantiko bhaveyya, atha kasmā ‘‘ye te samaṇabrāhmaṇā evamāhaṃsu ‘antavā ayaṃ loko parivaṭumo’ti, tesaṃ musā’’tiādinā (dī. ni. 

我来翻译这段巴利文：
但有些说"此中取禅、彼相应法为自我及世间",它不合于注释。
这里问—先三论者以边及无边及边无边为所依而转起论故边无边者性合理,但后推论者以否定彼二方式转起论故如何是边无边者性?因以否定彼二方式转起论故。因为那边无边否定论也是边无边境以它为所依而转起故。因为正是为此义在注释中说"关于边或边边或边无边或非边无边而转起的论"。或者如第三论中依处差别方式同一世间有边性无边性生起,如是在此推论者说中依时差别方式同一者有彼二生起故以互相否定说彼二,且两否定是定义性。如何?因为以有边否定说无边,以无边否定说有边。因为二否定显示本性义。如是因以否定方式说名为边无边的二者故后者也合理是彼境的边无边者性。如是若他因是边无边论性故应只摄入第三论中?不,因意图时差别。因为如依处差别方式边无边的第三论者,后推论者也依时差别方式成边无边者。如何?因为此名为世间的自我无边有时被亲见而证得殊胜的大仙们传说,所以非有边。但因为此有边有时被亲见而被他们传说,所以非无边。此推论者因胜解相以非增大为前际,增大的两种获得的假设的自我非亲证故住于只是传说等而依增大时说"非有边",但依非增大时说"非无边",不是如"非想非非想"般以边性无边性绝无。如随闻推论者,也应如是依生忆推论者等方式随可能结合。
但有些解说第四论的转起以这样推论方式:若此自我有边,如是远处投生忆念等作用则不生起。若无边,如是住此则在天界地狱等感受乐苦。若既有边且无边,如是则有彼二过失和合。所以"有边无边"的自我是不应说。若他如所说方式是边无边者,那为何以"彼沙门婆罗门如是说'此世间有边圆形',他们妄语"等;

1.57) tassa purimavādattayapaṭikkhepo vuttoti? Purimavādattayassa tena yathādhippetappakāravilakkhaṇabhāvato. Teneva hi kāraṇena tathā paṭikkhepo vutto, na pana tassa antānantikattābhāvena, na ca pariyantarahitadiṭṭhivācāhi paṭikkhepena, avassañcetaṃ evameva ñātabbaṃ. Aññathā hesa amarāvikkhepapakkhaññeva bhajeyya catutthavādo. Na hi antatāanantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggakoyeva. Kālabhedavasena ca ekasmimpi loke tadubhayaṃ no na yujjatīti. Bhavatu tāva pacchimavādīdvayassa antānantikabhāvo yutto antānantānaṃ vasena ubhayavisayattā tesaṃ vādassa. Kathaṃ pana purimavādīdvayassa paccekaṃ antānantikabhāvo yutto siyā ekekavisayattā tesaṃ vādassāti? Vuccate – samudāye pavattamāna-saddassa avayavepi upacāravuttito. Samuditesu hi antānantavādīsu pavattamāno antānanti ka-saddo tattha niruḷhatāya tadavayavesupi paccekaṃ antānantikavādīsu pavattati yathā ‘‘arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo’’, yathā ca ‘‘loke sattāsayo’’ti. Atha vā abhinivesato purimakāle pavattavitakkavasena ayaṃ tattha vohāro kato. Tesañhi diṭṭhigatikānaṃ tathārūpacetosamādhisamadhigamato pubbakāle ‘‘antavā nu kho ayaṃ loko, udāhu anantavā’’ti ubhayākārāvalambino vitakkassa vasena niruḷho antānantikabhāvo pacchā visesalābhena tesu antānantavādesu ekasseva vādassa saṅgahe uppannepi purimasiddharuḷhiyā vohārīyati yathā ‘‘sabbe sattā maraṇadhammā’’tiādīsu (saṃ. ni. 1.133) arahati sattapariyāyo, yathā ca bhavantaragatepi maṇḍūkādivohāroti.

54-60. Paṭibhāganimittavaḍḍhanāya heṭṭhā, upari, tiriyañca cakkavāḷapariyantagatāgatavasena antānantabhāvoti dassetuṃ ‘‘paṭibhāganimitta’’ntiādi vuttaṃ. Nti paṭibhāganimittaṃ. Uddhamadho avaḍḍhetvā tiriyaṃ vaḍḍhetvāti etthāpi ‘‘cakkavāḷapariyantaṃ katvā’’ti adhikāravasena yojetabbaṃ. Vuttanayenāti ‘‘takkayatīti takkī’’tiādinā (dī. ni. aṭṭha. 1.34) saddato, ‘‘catubbidho takkī’’tiādinā (dī. ni. aṭṭha. 1.34) atthato ca sassatavāde vuttanayena. Diṭṭhapubbānusārenāti dassanabhūtena viññāṇena upaladdhapubbassa antavantādino anussaraṇena, evañca katvā anussutitakkīsuddhatakkīnampi idha saṅgaho siddho hoti. Atha vā diṭṭhaggahaṇeneva ‘‘naccagītavāditavisūkadassanā’’tiādīsu (dī. ni. 1.10, 194) viya sutādīnampi gahitabhāvo veditabbo. ‘‘Antavā’’tiādinā icchitassa attano sabbadābhāvaparāmasanavaseneva imesaṃ vādānaṃ pavattanato sassatadiṭṭhisaṅgaho daṭṭhabbo. Tathā hi vakkhati ‘‘satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98).

Amarāvikkhepavādavaṇṇanā



我来 译这段巴利文：
故说否定他的前三论?因为前三论为他如所意趋相违的样态故。因为正以此因如是说否定,不是因为他无边无边者性,也不是因为无边际见说的否定,且这必定如是应知。否则这第四论应只属于鳗鱼派。因为没有离边性无边性彼二的自我样态,且推论者只是合理之道。且依时差别方式在同一世间彼二不是不合理。先让后二论者的边无边者性合理因为他们的论以边无边的方式是两境。但如何前二论者各自边无边者性合理因为他们的论是一一境?说—因为在总集转起的语在支分也有譬喻转起。因为在总集的边无边论者中转起的边无边者语由在彼确立性在其支分也在各自边无边论者转起如"在无色禅各自八解脱方式",如"在世间七依"。或者由执著前时转起的寻方式在彼作此言说。因为彼等持见者从获得如是心定之前时依"此世间是有边还是无边"两种行相执持的寻方式确立边无边者性,后以得殊胜摄入彼等边无边论中的一论时也由先成就惯用而言说如"一切有情是死法"等中阿罗汉有情言说,如且在他有中到达的蛙等言说。
54-60. 说"胜解相"等为显示边无边性以胜解相扩大下上横轮围边际往来方式。它即胜解相。上下不扩大横扩大这里也依增上方式应结合"作轮围边际"。如说方式即以"推论故为推论者"等语言,以"四种推论者"等义在常见中说方式。依已见随随即依是见性的识已获得的有边等的忆念,如是作且成就这里摄入随闻推论纯推论者。或者应知以见的执取如"观看舞蹈歌唱音乐演出"等即已取闻等。应见以"有边"等方式遍计所欲的自我常有性故这些论的转起摄入常见。如是将说"只七断见,余是常见"。
鳗鱼派论注释

61.Namaratīti ‘‘evamevā’’ti sanniṭṭhānābhāvena na upacchijjati, anekantikāyeva hotīti vuttaṃ hoti. Pariyantarahitāti osānavigatā, aniṭṭhaṅgatāti attho. Vividhoti ‘‘evampi me no’’tiādinā nānappakāro. Khepoti sakavādena paravādānaṃ khipanaṃ. Ko paneso amarāvikkhepoti? Tathāpavatto diṭṭhippadhāno tādisāya vācāya samuṭṭhāpako cittuppādoyeva. Amarāya diṭṭhiyā, vācāya ca vikkhipanti, vividhamapanentīti vā amarāvikkhepino, teyeva ‘‘amarāvikkhepikā’’tipi yujjati. ‘‘Macchajāti’’ cceva avatvā ‘‘ekā’’ti vadanto macchajātiviseso esoti dasseti. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Yathā gāhaṃ na upagacchati, tathā sandhāvanato, etena amarāya vikkhepo tathā, so viyāti amarāvikkhepoti atthamāha ‘‘sā ummujjananimujjanādivasenā’’tiādinā vikkhepapadatthena upamitattā. Ayameva hi attho ācariyasāriputtattherenāpi sāratthadīpaniyaṃ (sārattha. ṭī. 1.tatiyasaṅgītikathāvaṇṇanā) vutto. Amarā viya vikkhepo amarāvikkhepoti keci. Atha vā amarā viya vikkhipantīti amarāvikkhepino, teyeva amarāvikkhepikā.

62. Vikkhepavādino uttarimanussadhamme, abyākatadhamme ca (akusaladhammepi dī. ni. ṭī. 1.62) sabhāvabhedavasena paṭivijjhituṃ ñāṇaṃ natthīti kusalākusalapadānaṃ kusalākusalakammapathavaseneva attho vutto. Vighāto vihesā kāyikadukkhaṃ ‘‘vippaṭisāruppattiyā’’ti domanassassa hetubhāvena vacanato, tenāha ‘‘dukkhaṃ bhaveyyā’’ti. Musāvādeti nimitte bhummavacanaṃ, nissakkatthe vā. Musāvādahetu, musāvādato vā ottappena ceva hiriyā cāti attho. Kīdisaṃ amarāvikkhepamāpajjatīti āha ‘‘apariyantavikkhepa’’nti, tena amarāsadisavikkhepasaṅkhātaṃ dutiyanayaṃ nivatteti. Yathāvutte hi nayadvaye paṭhamanayavasenāyamattho dassito, dutiyanayavasena pana amarāsadisavikkhepaṃ dassetuṃ ‘‘idaṃ kusalanti puṭṭho’’tiādivacanaṃ vakkhati.

‘‘Evantipi me no’’ti yaṃ tayā puṭṭhaṃ, taṃ evantipi me laddhi no hotīti attho. Evaṃ sabbattha yathārahaṃ. Aniyamitavikkhepoti sassatādīsu ekasmimpi pakāre aṭṭhatvā vikkhepakaraṇaṃ, paravādinā yasmiṃ kismiñci pakāre pucchite tassa paṭikkhepavikkhepoti vuttaṃ hoti. Atha vā apariyantavikkhepadassanaṃyeva aṭṭhakathāyaṃ kataṃ ‘‘evantipi me noti aniyamitavikkhepo’’tiādinā, ‘‘idaṃ kusalanti vā akusalanti vā puṭṭho’’tiādinā ca. ‘‘Evantipi me no’’tiādinā hi aniyametvā, niyametvā ca sassatekaccasassatucchedatakkīvādānaṃ paṭisedhanena taṃ taṃ vādaṃ paṭikkhipateva apariyantavikkhepavādattā. ‘‘Amarāvikkhepino’’ti dassetvā attanā pana anavaṭṭhitavādattā na kismiñci pakkhe avatiṭṭhatīti imamatthaṃ dassetuṃ ‘‘sayaṃ pana idaṃ…pe… na byākarotī’’ti āha. Idāni kusalādīnaṃ abyākaraṇena tadeva anavaṭṭhānaṃ vibhāveti ‘‘idaṃ kusalanti puṭṭho’’tiādinā. Tenevāha ‘‘ekasmimpi pakkhe na tiṭṭhatī’’ti. Kiṃ no noti te laddhīti neva na hotīti tava laddhi hoti kinti attho. No notipi me noti neva na hotītipi me laddhi no hoti.



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61. 不欢喜即因无"如是"的确定而不断,即说只是不确定。无边际即离终,义为未到达完结。种种即以"如是我不"等方式种种类。否定即以自论否定他论。但这鳗鱼派否定是什么?即如是转起以见为主如是语言引生的心生起。以鳗鱼见及语否定,或种种否定故为鳗鱼派否定者,它们也合理说"鳗鱼派否定性"。不只说"鱼类"而说"一"显示这是鱼类特殊。由此彼奔走因不住于一自性。因如是奔走不到执取,以此说以鳗鱼的否定如是,如它故为鳗鱼派否定义以"它以浮没等方式"等因否定字义被譬喻。因为正此义也被长老阿阇黎舍利弗在精要灯中说。有些说如鳗鱼的否定为鳗鱼派否定。或者如鳗鱼否定故为鳗鱼派否定者,它们即鳗鱼派否定性。
62. 说否定论者在上人法及不可记法(不善法)依自性差别通达的智不存在故,依善不善业道方式说善不善句义。恼害身逼迫身苦因说"由生追悔"为忧的因性故,所以说"应是苦"。在妄语是处格,或离格。由妄语因,或由妄语以惭愧。问生起什么样的鳗鱼派否定而说"无边否定",以此遮止名为如鳗鱼否定的第二方式。因为在如说两方式中以第一方式显示此义,但以第二方式将说"被问'这是善'"等语为显示如鳗鱼否定。
"如是我不"义为你所问的,那不是我如是见解。如是一切随宜。无限定否定即不住于常等任一方式而作否定,即说由他论者在任何方式被问时否定彼否定。或者在注释中只作无边否定显示以"如是我不即无限定否定"等,以"被问'这是善'或'不善'"等。因为以"如是我不"等无限定及限定以否定常一分常断推论诸论故否定彼彼论因为是无边否定论。显示"鳗鱼派否定者"但因自己是不住论故不住于任何派,为显示此义而说"但自己...不解说"。现在以不解说善等以"被问'这是善'"等显明彼不住。正因此说"不住于一派"。什么不不即你的见解如何义为非即非成为你的见解。不不也我不即非即非也不是我的见解。

63. Attano paṇḍitabhāvavisayānaññeva rāgādīnaṃ vasena yojanaṃ kātuṃ ‘‘ajānantopī’’tiādimāha. Sahasāti anupadhāretvā vegena. ‘‘Bhadramukhāti paṇḍitānaṃ samudāciṇṇamālapanaṃ, sundaramukhāti attho. Tatthāti tasmiṃ byākaraṇe, nimitte cetaṃ bhummaṃ. Chandarāgapadānaṃ samānatthabhāvepi vikappanajotakena vā-saddena yogyattā gobalībaddādinayena bhinnatthatāva yuttāti āha ‘‘chando dubbalarāgo,rāgo balavarāgo’’ti. Dosapaṭighesupi eseva nayo. Ettakampi nāmāti ettha api-saddo sampiṇḍane vattati, nāma-saddo garahāyaṃ. Na kevalaṃ ito uttaritarameva, atha kho ettakampi na jānāmi nāma, pageva taduttarijānaneti attho. Parehi katasakkārasamānavisayānaṃ pana rāgādīnaṃ vasena ayaṃ yojanā – kusalākusalaṃ yathābhūtaṃ apajānantopi yesamahaṃ samavāyena kusalameva ‘‘kusala’’nti, akusalameva ‘‘akusala’’nti ca byākareyyaṃ, tesu tathā byākaraṇahetu ‘‘aho vata re paṇḍito’’ti sakkārasammānaṃ karontesu mama chando vā rāgo vā assāti. Dosapaṭighesupi vuttavipariyāyena yojetabbaṃ. ‘‘Taṃ mamassa upādānaṃ, so mamassa vighāto’’ti idaṃ abhidhammanayena (dha. sa. 1219 ādayo) yathālābhavacanaṃ yathāsambhavaṃ yojetabbanti āha ‘‘chandarāgadvaya’’ntiādi. Taṇhādiṭṭhiyo eva hi ‘‘upādāna’’nti abhidhamme vuttā (dha. sa. 1219 ādayo) idāni suttantanayena avisesayojanaṃ dasseti ‘‘ubhayampi vā’’tiādinā. Suttante hi dosopi ‘‘upādāna’’nti vutto ‘‘kodhupādānavinibandhā vighātaṃ āpajjantī’’tiādīsu (dī. ni. ṭī. 1.63) ‘‘ubhayampī’’ti ca atthato vuttaṃ, na saddato catunnampi saddānamatthadvayavācakattā. Daḷhaggahaṇanti amuñcanaggahaṇaṃ. Paṭighopi hi ārammaṇaṃ na muñcati upanāhādivasena pavattanato, lobhasseva upādānabhāvena pākaṭattā dosassāpi upādānabhāvaṃ dassetuṃ idaṃ vuttaṃ. Vihananaṃ vihiṃsanaṃ vibādhanaṃ. Rāgopi hi pariḷāhavasena sāraddhavuttitāya nissayaṃ vihanati. ‘‘Rāgo hī’’tiādinā rāgadosānaṃ upādānabhāve visesadassanamukhena tadatthasamatthanaṃ. Vināsetukāmatāya ārammaṇaṃ gaṇhātīti sambandho. Itīti tasmā gahaṇavihananato.



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63. 说"虽不知"等为依自己贤者性境的贪等方式作结合。轻率即不审察而急速。贤面是对贤者常用的称呼,义为妙面。在彼即在彼解说,这是处格缘。虽然欲贪句义同,但因以表示选择的或字连结,依牛对等方式义异更合理故说"欲是弱贪,贪是强贪"。在瞋恚也此方式。如是也名在此也字表示总括,名字表示责难。不只是比此更上,而且如是也不知名,何况知彼更上义。但依他人所作恭敬同境的贪等方式此结合—虽不能如实知善不善,但我依聚集而解说善为"善",不善为"不善"者,在他们因如是解说而作"啊真是贤者"的恭敬尊重时我有欲或贪。在瞋恚也应以说相反方式结合。"那是我的取,那是我的恼害"这依阿毗达摩方式随得说应随可能结合故说"欲贪二"等。因为只爱见在阿毗达摩中说为"取"。现在以经方式显示无差别结合以"或二者"等。因为在经中瞋也说为"取"如"系缚于瞋取而至恼害"等,且说"二者"是依义不是依语因为四语表示二义。坚执即不放执。因为恚也不放所缘因以怨结等方式转起,因贪为取明显,为显示瞋也是取性说此。损坏即伤害妨碍。因为贪也以热恼方式以急躁性损坏所依。以"因为贪"等以显示贪瞋取性差别方式证成彼义。以欲毁灭性取所缘的连系。如是即因此执与损坏。

64. Paḍati sabhāvadhamme jānāti, yathāsabhāvaṃ vā gacchatīti paṇḍā, sā yesaṃ te paṇḍitāti atthaṃ dasseti ‘‘paṇḍiccenā’’tiādinā. Paṇḍitassa bhāvo paṇḍiccaṃ, paññā. Yena hi dhammena pavattinimittabhūtena yutto ‘‘paṇḍito’’ti vuccati, soyeva dhammo paṇḍiccaṃ. Tena sutacintāmayapaññā vuttā tāsameva visayabhāvato. Samāpattilābhino hi bhāvanāmayapaññā. ‘‘Nipuṇā’’ti iminā pana kammanibbattaṃ paṭisandhipaññāsaṅkhātaṃ sābhāvikañāṇaṃ vuttanti āha ‘‘saṇhasukhumabuddhino’’ti. Atthantaranti atthanānattaṃ, atthameva vā. ‘‘Viññātaparappavādā’’ti etena kata-saddassa kiriyāsāmaññavācakattā ‘‘katavijjo’’tiādīsu viya kata-saddo ñāṇānuyuttataṃ vadatīti dasseti. ‘‘Katavādaparicayā’’ti etena pana ‘‘katasippo’’tiādīsu viya samudāciṇṇavādataṃ. Ubhinnamantarā pana samuccayadvayena sāmaññaniddesaṃ, ekasesaṃ vāti daṭṭhabbaṃ. Vālavedhīnaṃ rūpaṃ sabhāvo viya rūpametesanti vālavedhirūpāti āha ‘‘vālavedhidhanuggahasadisā’’ti. Satadhā bhinnassa vālaggassa aṃsukoṭivedhakadhanuggahasadisāti attho. Tādisoyeva hi ‘‘vālavedhī’’ti adhippeto. Maññe-saddo upamājotakoti vuttaṃ ‘‘bhindantā viyā’’ti. Paññāgatenāti paññāpabhedena, paññāya eva vā. Samanuyuñjanā laddhiyā pucchā. Samanugāhanā taṃkāraṇassāti dasseti ‘‘kiṃ kusala’’ntiādinā. Samanubhāsanāpi ovādavasena samanuyuñjanāyevāti āha ‘‘samanuyuñjeyyu’’nti. ‘‘Na sampāyeyya’’nti ettha da-kārassa ya-kārādesataṃ, eyya-saddassa ca sāmatthiyatthataṃ dassetuṃ ‘‘na sampādeyya’’ntiādi vuttaṃ.

65-66. Mandā atikkhā paññā yassāti mandapañño, tenāha ‘‘apaññassevetaṃ nāma’’nti. ‘‘Mohamūho’’ti vattabbe ha-kāralopena ‘‘momūho’’ti vuttaṃ, tañca atisayatthadīpakaṃ pariyāyadvayassa atirekatthabhāvatoti yathā ‘‘padaṭṭhāna’’nti vuttaṃ ‘‘atisammūḷho’’ti. Siddhe hi sati punārambho niyamāya vā hoti, atthantaraviññāpanāya vā. Yathā pubbe kammunā āgato, tathā idhāpīti tathāgato, satto. Ettha ca kāmaṃ purimānampi tiṇṇaṃ kusalādidhammasabhāvānavabodhato attheva mandabhāvo, tesaṃ pana attano kusalādidhammānavabodhassa avabodhanato viseso atthīti. Pacchimoyeva tadabhāvato mandamomūhabhāvena vutto. Nanu ca pacchimassāpi attano dhammānavabodhassa avabodho atthiyeva ‘‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, evantipi me no’’tiādivacanatoti? Kiñcāpi atthi, na pana tassa purimānaṃ viya apariññātadhammabyākaraṇanimittamusāvādādibhāyanajigucchanākāro atthi, atha kho mahāmūḷhoyevāti tathāvesa vutto. Atha vā ‘‘evantipi me no’’tiādinā pucchāya vikkhepakaraṇatthaṃ ‘‘atthi paro loko’’ti iti ce maṃ pucchasīti pucchāṭhapanameva tena dassīyati, na attano dhammānavabodhāvabodhoti ayameva visesena ‘‘mando momūho’’ti vutto. Teneva hi tathāvādīnaṃ sañcayaṃ belaṭṭhaputtaṃ ārabbha ‘‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’ti (dī. ni. 

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64. 以"以贤明"等显示义为智知自性法,或如自性行故为智,它属于他们者为贤者。贤者性为贤明,即慧。因为以作为转起因的法相应而说"贤者",那法即贤明。以此说闻思所生慧因为只是它们的境。因为得定者的是修所生慧。但以"细巧"说业生的名为结生慧的本性智故说"细妙智者"。义异即义差别,或只义。以"知他论"显示因为作字表示动作共通性如"已知明"等中作字说应随智性。但以"已作论习"显示如"已知技"等中已习惯论性。而应见在两者间以二和合说共通指示,或单数余。如射毛者的形相自性为形相他们的故为射毛者形相故说"如射毛射手"。义为如百分裂毛端纤芒射中的射手。因为只如是者意为"射毛者"。思字表示譬喻故说"如破"。以慧行即以慧差别,或只以慧。随问是见解的问。随探是彼因故以"何善"等显示。随说也以教诫方式只是随问故说"应随问"。在"不成就"这里为显示d音成y音替代,及eyya音表示能力义故说"不能成就"等。
65-66. 钝不利慧者为钝慧者,所以说"这正是无慧者名"。应说"痴迷"而以省略ha音说"迷迷",且它表示过度义因为二词是过度义,所以说因如"足处"义为"极迷"。因为已成就而再起为限定或显示异义。如前由业来,如是此处也故为如来,即有情。这里虽然前三也由不觉知善等法自性有钝性,但他们由觉知自己不觉知善等法故有差别。后者因无彼故以钝极迷性说。但后者也不是有觉知自己法不觉知由"若我'有他世'如是,我应解说你'有他世'如是,如是我不"等语?虽有,但他不如前者有未知法解说因妄语等怖畏厌恶行相,而只是极迷故如是说他。或者以"如是我不"等为作否定问故显示他只安立问"若你问我'有他世'"如是,不是觉知自己法不觉知,故这以差别说"钝极迷"。因为正以此关于如是说者散阇耶毗罗胤子说"这在这些沙门婆罗门中最愚最迷";

1.181) vuttaṃ. Tattha ‘‘atthi paro loko’’ti sassatadassanavasena, sammādiṭṭhivasena vā pucchā. Yadi hi diṭṭhigatiko sassatadassanavasena puccheyya, yadi ca sammādiṭṭhiko sammādassanavasenāti dvidhāpi attho vaṭṭati. ‘‘Natthi paro loko’’ti natthikadassanavasena, sammādiṭṭhivasena vā, ‘‘atthi ca natthi ca paro loko’’ti ucchedadassanavasena, sammādiṭṭhivasena vā, ‘‘nevatthi na natthi paro loko’’ti vuttapakārattayapaṭikkhepe sati pakārantarassa asambhavato atthitānatthitāhi na vattabbākāro paro lokoti vikkhepaññeva purakkhārena , sammādiṭṭhivasena vā pucchā. Sesacatukkattayepi vuttanayānusārena attho veditabbo. Puññasaṅkhārattiko viya hi kāyasaṅkhārattikena purimacatukkasaṅgahito eva attho sesacatukkattayena sattaparāmāsapuññādisaphalatācodanānayena (attaparāmāsapuññādiphalatācodanānayena dī. ni. ṭī. 1.65, 66) saṅgahito. Ettha hi tatiyacatukkena puññādikammasaphalatāya, sesacatukkattayena ca sattaparāmāsatāya codanānayo vuttoti daṭṭhabbaṃ.

Amarāvikkhepiko pana sassatādīnaṃ attano aruccanatāya sabbattha ‘‘evantipi me no’’tiādinā vikkhepaññeva karoti. Tattha ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhepākāradassanaṃ. Kasmā pana vikkhepavādino paṭikkhepova sabbattha vutto. Nanu vikkhepapakkhassa ‘‘evameva’’nti anujānanampi vikkhepapakkhe avaṭṭhānato yuttarūpaṃ siyāti? Na, tatthāpi tassa sammūḷhattā, paṭikkhepavaseneva ca vikkhepavādassa pavattanato. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokatthitādīnaṃ paṭisedhanamukheneva vikkhepaṃ byākāsi.

Etthāha – nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme, paralokatthitādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, atha tassa kathaṃ diṭṭhigatikabhāvo siyā. Na hi avattukāmassa viya pucchitatthamajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesavasena hi micchābhiniviṭṭhoyeva puggalo mandabuddhitāya kusalādidhamme, paralokatthitādīni ca yāthāvato appaṭibujjhamāno attanā aviññātassa atthassa paraṃ viññāpetumasakkuṇeyyatāya musāvādabhayena ca vikkhepamāpajjatīti. Tathā hi vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98) atha vā puññapāpānaṃ, tabbipākānañca anavabodhena, asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇameva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tathā ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā’’ cāti (dī. ni. aṭṭha. 

我来翻译这段巴利文：
1.181. 说。这里"有他世"是依常见方式,或依正见方式问。因为若是持见者依常见方式问,若是正见者依正见方式问,如是两种义都可以。"无他世"是依无有见方式,或依正见方式;"有且无他世"是依断见方式,或依正见方式;"非有非无他世"因否定说的三种方式时无有其他方式可能故以有性无性不可说方式他世是只以否定为首,或依正见方式问。在余三组也应依说方式随顺知义。因为如意福行寻求者依身行寻求者以前组所摄义,以余三组依有情遍计福等有果性诘难方式摄。因为这里应见以第三组说福等业有果性,以余三组说有情遍计性的诘难方式。
但鳗鱼派否定者因不喜常等故在一切处以"如是我不"等只作否定。这里"如是我不"等是依在此此被问方式否定方式显示否定方式。但为何否定论者在一切处只说否定。难道在否定派容许"如是"因住于否定派不是应合理吗?不,因为他在彼也迷惑,且因只以否定方式否定论转起故。如是散阇耶毗罗胤子被阿阇世王问现见沙门果时以否定他世有性等方式解说否定。
这里问—但这一切鳗鱼派否定者不如实觉知善等法及他世有性等,在此此问题被问时只到达问的否定,那他如何是持见者性。因为如不欲说者不知被问义只以作否定性不合理是持见者性。说—不只以问的作否定性是他的持见者性,而是依邪执着方式。因为依常执着方式邪执着的补特伽罗因慧钝性不如实证知善等法及他世有性等,由不能令他知自己不知的义及因妄语怖畏而到达否定。如是将说"其中只七是断见,余是常见"。或者应见由不觉知不信受福非福及其果报故,生起"只作关于彼境问的否定是善"的忍欲而执着者生起这别异一见如七分见。如是且说"持见者的见及语无边际";

1.61). Yaṃ panetaṃ vuttaṃ ‘‘imepi cattāro pubbe pavattadhammānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā’’ti, tadetassa amarāvikkhepavādassa sassatadiṭṭhisaṅgahavaseneva vuttaṃ. Kathaṃ panassa sassatadiṭṭhisaṅgahoti? Ucchedavasena anabhinivesanato. Natthi hi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa. ‘‘Evameva’’nti pana saddantarena dhammanijjhānanā anādikālikā loke, tasmā sassatalesassa ettha labbhanato sassatadiṭṭhiyā etassa saṅgaho daṭṭhabbo.

Adhiccasamuppannavādavaṇṇanā

67. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ kassaci buddhipubbaṃ vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhiccuppattiākārārammaṇadassanaṃ adhiccasamuppannaṃ tadākārasannissayeneva pavattito, tadākārasahacaritato ca yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti, adhiccasamuppannadassanaṃ vā antapadalopena adhiccasamuppannaṃ yathā ‘‘rūpabhavo rūpa’’nti, imamatthaṃ sandhāya ‘‘adhiccasamuppanno’’tiādi vuttaṃ. Akāraṇasamuppannanti kāraṇamantarena yadicchakaṃ samuppannaṃ.

68-73.Asaññasattāti ettha etaṃ asaññāvacananti attho. Desanāsīsanti desanāya jeṭṭhakaṃ padhānabhāvena gahitattā, tena saññaṃ dhuraṃ katvā bhagavatā ayaṃ desanā katā, na pana tattha aññesaṃ arūpadhammānampi atthitāyāti dasseti, tenevāha ‘‘acittuppādā’’tiādi. Bhagavā hi yathā lokuttaradhammaṃ desento samādhiṃ, paññaṃ vā dhuraṃ katvā deseti, evaṃ lokiyadhammaṃ desento cittaṃ, saññaṃ vā. Tattha ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti (dha. sa. 277), pañcaṅgiko sammāsamādhi (dī. ni. 3.355) pañcañāṇiko sammāsamādhi, (dī. ni. 3.355; vibha. 804) paññāya cassa disvā āsavā parikkhīṇā hontī’’ti, tathā ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, (dha. sa. 1) kiṃ citto tvaṃ bhikkhu (pārā. 146, 180) manopubbaṅgamā dhammā, (dha. pa. 1; netti. 90; peṭako. 83, 84) santi bhikkhave, sattā nānattakāyā nānattasaññino, (dī. ni. 3.332, 341, 357; a. ni. 7.44; a. ni. 9.24; cūḷani. 83) nevasaññānāsaññāyatana’’nti (dī. ni. 

我来 译这段巴利文：
1.61. 但这说"这四者也因依前转起法随行而执取见故入前际计者中",这依摄入常见方式说这鳗鱼派否定论。但如何是它的常见摄入?因为不以断方式执着。因为无有如实知法者因世间多诤论。但"如是"以其他声音观察法是世间无始,所以因在此得常痕迹故应见它被常见摄入。
偶起论注释
67. 偶即任何因不依某智而生起即蕴名为我世间的偶生行相所缘见为偶起,以其行相所依而转起,及以其行相相应故如"床响,矛行",或偶起见以省略最后字为偶起如"色有为色",考虑此义故说"偶起"等。无因生起即无因任起生起。
68-73. 无想有情这里这是无想语义。说首即因取为说的上首主要性,以此显示世尊以想为首作此说,不是在彼也无有余无色法性故,正因此说"无心生起"等。因为世尊如说出世间法时以定或慧为首而说,如是说世间法时以心或想为首。这里"在此时修出世间禅,五支正定五智正定,以慧见而诸漏尽",如是"在此时欲界善心生起,比丘你何心,心为法首,诸比丘有情诸有异身异想,非想非非想处";;

3.358) ca evamādīni suttāni etassatthassa sādhakāni. Titthaṃ vuccati micchāladdhi tattheva bāhullena paribbhamanato taranti bālā etthāti katvā, tadeva anappakānamanatthānaṃ titthiyānañca sañjātidesaṭṭhena, nivāsaṭṭhena vā āyatananti titthāyatanaṃ, tasmiṃ, aññatitthiyasamayeti attho. Titthiyā hi upapattivisese vimuttisaññino, saññāvirāgāvirāgesu ādīnavānisaṃsadassāvino ca hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ upapajjanti, na sāsanikā, tena vuttaṃ ‘‘ekacco titthāyatane pabbajitvā’’ti. Vāyokasiṇe parikammaṃ katvāti catutthe bhūtakasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā, tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.

Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate – yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanāsaṅkhāto rūpasamāpattiviseso adhigamīyati, tasmā ettha ‘‘saññā rogo saññā gaṇḍo’’tiādinā, (ma. ni. 3.24) ‘‘dhi cittaṃ, dhibbate taṃ citta’’ntiādinā (dī. ni. ṭī. 1.68-73) ca nayena arūpapavattiyā ādīnavadassanena, tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ, rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ. Tassāpi hi arūpapaṭibhāgatā labbhatīti? Vattabbamevetaṃ kesañci, avacanaṃ pana pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammabhāvamatte parinibbindā (virajjanīyadhamma bhāvamattena parinipphannā dī. ni. ṭī. 1.6-73) virajjanīyadhammapaṭibhāgabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya, tesañca visayapadesanimittasseva tassa jhānassa paṭipattito taṃ kāraṇaṃ passantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca bhiyyo – vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇapaṭicchāyāva paṇṇattiārammaṇaṃ jhānassa lokavohārānurodheneva pavattito, evañca katvā visuddhimagge (visuddhi. 

我来 译这段巴利文：
3.358. 等如是诸经是此义的证明。外道见称为渡处因为在彼多游转故愚者渡于此,它以生起处义或住处义为许多非义及外道者的处故为外道处,在彼中,义为在他外道见中。因为外道想特殊生起为解脱,且成为见想离贪不离贪过患功德者而生起无想定生在非时地,不是教法者,所以说"某人在外道处出家"。作风遍作即在第四界遍生起初等三禅成为第三禅自在已从彼出定为证得第四禅作遍作,正因此说"生起第四禅"。
但为何在这里只说风遍作?说—因为如在如色似相的遍特殊中以色显明成就名为色离贪修习的无色定特殊,如是在如无色似相的不明形体遍特殊中以无色显明证得名为无色离贪修习的色定特殊,所以在这里以"想是病想是疮"等,"呸心,呸彼心"等方式以见无色转起过患,及以彼无有决定寂静妙性而等持色定,但色离贪修习与近行一起是无色定特别是初无色禅。如是若如此应说"在限定虚空遍也"。因为它也得无色似相性?这对某些人应说,但不说因为未被前师执取。因为如色离贪修习在只是应离贪法性中完成且在如应离贪法似相的境特殊中显现,如是无色离贪修习也,如是说时无任何相违。但应见因为只由外道应修习彼定,及因为他们只从境部分相修习彼禅,前师们见彼因只在第四界遍说无色离贪修习遍作。又且—如在色遍中如是在前三界遍也只色影是施设所缘,禅只依世间言说而转起,如是作且在清净道论;;

1.96) pathavīkasiṇassa ādāsacandamaṇḍalūpamāvacanañca samatthitaṃ hoti. Catutthe pana bhūtakasiṇe bhūtapaṭicchāyā eva jhānassa gocarabhāvaṃ gacchatīti tasseva arūpapaṭibhāgatā yuttā, tasmā vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.

Kathaṃ passatīti āha ‘‘citte satī’’tiādi. Santoti nibbuto, diṭṭhadhammanibbānametanti vuttaṃ hoti. Kālaṃ katvāti maraṇaṃ katvā, yo vā manussaloke jīvanakālo upatthambhakapaccayehi karīyati, taṃ karitvātipi attho. Asaññasattesu nibbattatīti asaññasattasaṅkhāte sattanikāye rūpapaṭisandhivaseneva upapajjati, aññesu vā cakkavāḷesu tassā bhūmiyā atthitāya anekavidhabhāvaṃ sandhāya puthuvacananiddesotipi daṭṭhabbaṃ. Idhevāti pañcavokārabhaveyeva. Tatthāti asaññībhave. Yadi rūpakkhandhamattameva asaññībhave pātubhavati, kathaṃ arūpasannissayena vinā tattha rūpaṃ pavattati, nanu siyā arūpasannissitāyeva rūpakkhandhassa uppatti idheva pañcavokārabhave tathā uppattiyā adassanatoti ? Nāyamanuyogo aññatthāpi appaviṭṭho, kathaṃ pana rūpasannissayena vinā arūpadhātuyā arūpaṃ pavattatīti. Idampi hi tena samānajātiyameva. Kasmā? Idheva adassanato, kathañca kabaḷīkārāhārena vinā rūpadhātuyā rūpaṃ pavattatīti. Idampi ca taṃsabhāvameva, kiṃ kāraṇā? Idha adassanatoyeva. Iti aññatthāpi tathā pavattidassanato, kimetena aññanidassanena idheva anuyogena. Apica yathā yassa cittasantānassa nibbattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena sambhavato rūpaṃ nissāya pavatti rūpasāpekkhatāya kāraṇassa. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti rūpanirapekkhatāya kāraṇassa, evaṃ yassa rūpappabandhassa nibbattikāraṇaṃ arūpe vigatataṇhaṃ, tassa vinā arūpena pavatti arūpanirapekkhatāya kāraṇassa, evaṃ bhāvanābalābhāvato pañcavokārabhave rūpārūpasambhavo viya, bhāvanābalena catuvokārabhave arūpasseva sambhavo viya ca. Asaññībhavepi bhāvanābalena rūpasseva sambhavo daṭṭhabboti.


我来翻译这段巴利文：
1.96. 地遍的镜月轮譬喻说也得证成。但在第四界遍中只界影成为禅的行境故只它的无色似相性合理,所以应知只说风遍作。
如何见即说"心存在"等。寂即寂灭,即说是现法涅槃。作时即作死,或义为作在人世生存时由支持缘所作。生在无想有情即只依色结生生于名为无想有情的有情群,或应见依其他轮围中彼地存在性说多种性而作复数说。只此即只在五蕴有。彼即在无想有。若在无想有只现色蕴,如何无有无色所依而在彼色转起,难道不应是无色所依的色蕴生起因为只在此五蕴有如是生起不见?不应作此质问因为在他处也不入。但如何无有色所依而在无色界无色转起?因为这也是与彼同类。为何?因为只在此不见,且如何无有段食而在色界色转起?这也是彼自性,以何因?只因在此不见。如是因为在他处也见如是转起,何须以此他例在此质问。而且如某心相续的生起因在色不离贪,它与色俱生故依色转起因为因的期待色。但某生起因在色离贪,它无色转起因为因的不期待色,如是某色相续的生起因在无色离贪,它无无色转起因为因的不期待无色,如是因为无有修习力故在五蕴有色无色俱生如是,如以修习力在四蕴有只无色生起如是。应见在无想有也以修习力只色生起。;


Kathaṃ pana tattha kevalo rūpappabandho paccuppannapaccayarahito cirakālaṃ pavattatīti paccetabbaṃ, kittakaṃ vā kālaṃ pavattatīti codanaṃ manasi katvā ‘‘yathā nāmā’’tiādimāha. Tena na kevalaṃ idha ceva aññattha ca vutto āgamoyeva etadatthañāpane, atha kho ayaṃ panettha yuttīti dasseti. Jiyāvegukkhittoti dhanujiyāya vegena khipito. Jhānavego nāma jhānānubhāvo phaladāne samatthatā. Tattakameva kālanti ukkaṃsato pañca mahākappasatāni. Tiṭṭhantīti yathānibbattairiyāpathameva cittakammarūpakasadisā hutvā tiṭṭhanti. Jhānavegeti asaññasamāpattiparikkhitte catutthajjhānakammavege, pañcamajjhānakammavege vā. Antaradhāyatīti paccayanirodhena nirujjhati na pavattati. Idhāti kāmāvacarabhaveti attho aññattha tesamanuppattito. Paṭisandhisaññāti paṭisandhicittuppādoyeva saññāsīsena vutto. Kathaṃ pana anekakappasatamatikkamena ciraniruddhato viññāṇato idha viññāṇamuppajjati. Na hi niruddhe cakkhupasāde cakkhuviññāṇamuppajjamānaṃ diṭṭhanti? Nayidamekantato daṭṭhabbaṃ. Niruddhampi hi cittaṃ samānajātikassa antarā anuppajjanato samanantarapaccayamattaṃ hotiyeva, na bījaṃ. Bījaṃ pana kammameva, tasmā kammato bījabhūtato ārammaṇādīhi paccayehi asaññībhavato cutānaṃ kāmadhātuyā upapattiviññāṇaṃ hotiyeva, tenāha ‘‘idha paṭisandhisaññā uppajjatī’’ti. Ettha ca yathā nāma utuniyāmena pupphaggahaṇe niyatakālānaṃ rukkhānaṃ vidāraṇasaṅkhāte vekhe dinne vekhabalena aniyamatā hoti pupphaggahaṇassa, evameva pañcavokārabhave avippayogena vattamānesu rūpārūpadhammesu rūpārūpavirāgabhāvanāsaṅkhāte vekhe dinne tassa samāpattivekhabalassa anurūpato arūpabhave, asaññabhave ca yathākkamaṃ rūparahitā, arūparahitā ca khandhānaṃ pavatti hotīti veditabbaṃ.


我来翻译这段巴利文：
但如何应信受在彼只色相续无现在缘而长时转起,或转起多少时的质难思考后说"如名"等。以此显示不只在此及他处所说的圣教能令知此义,而且这里也有此理。弦力射即被弓弦力所射。禅力即禅威力在与果能力。尔许时即最多五百大劫。住即如所生威仪如画像住。禅力即在被无想定围绕的第四禅业力,或第五禅业力。隐没即以缘灭而灭不转起。此即义为欲界有因为在他处彼等不生起。结生想即只以想为首说结生心生起。但如何越过多百劫长时已灭的识在此识生起。因为不见从已灭眼净色生起眼识?这不应一向见。因为已灭心因中间不生同类故只成为等无间缘,不是种子。但种子只是业,所以从作为种子的业以所缘等缘从无想有死者在欲界有生起结生识,所以说"在此生起结生想"。此中且如依时规定于取花有定时的树给予名为裂开的刺激时以刺激力成为取花的不定,如是在五蕴有不离而转起的色无色法给予名为色无色离贪修习的刺激时依彼定刺激力相应在无色有、无想有如次成为无色、无无色的蕴转起应知。


Kasmā panettha puna saññuppādā ca pana ‘‘te devā tamhā kāyā cavantī’’ti saññuppādo tesaṃ cavanassa kāraṇabhāvena vutto, ‘‘saññuppādā’’ti vacanaṃ vā kimatthadassananti codanāya ‘‘yasmā panā’’tiādimāha. Idha paṭisandhisaññuppādena tesaṃ cavanassa paññāyanato ñāpakahetubhāvena vutto, ‘‘saññuppādā’’ti vacanaṃ vā tesaṃ cavanassa paññāyanabhāvadassananti adhippāyo. ‘‘Saññuppādā’’ti hi etassa saññuppādena hetubhūtena cavanti, saññuppādā vā uppādasaññā te devāti sambandho. Santabhāvāyāti nibbānāya. Nanu cettha jātisatasahassadasasaṃvaṭṭādīnamatthake, tadabbhantare vā pavattāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādopi lābhīsassatavādo viya anekabhedo sambhavatīti? Saccameva, anantarattā pana āsannāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādo nayadassanavasena ekova dassitoti daṭṭhabbaṃ. Atha vā sassatadiṭṭhisaṅgahato adhiccasamuppannikavādassa sassatavāde āgato sabbopi desanānayo yathāsambhavaṃ adhiccasamuppannikavādepi gahetabboti imassa visesassa dassanatthaṃ bhagavatā lābhīadhiccasamuppannikavādo avibhajitvā dassito, avassañcassa sassatadiṭṭhisaṅgaho icchitabbo saṃkilesapakkhe sattānamajjhāsayassa sassatucchedavaseneva duvidhattā, tesu ca ucchedappasaṅgābhāvato. Tathā hi aṭṭhakathāyaṃ āsaya-saddassa atthuddhāravasena vuttaṃ ‘‘sassatucchedadiṭṭhi cā’’ti, tathā ca vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98).

Nanu ca adhiccasamuppannikavādassa sassatadiṭṭhisaṅgaho na yutto ‘‘ahañhi pubbe nāhosi’’ntiādivasena pavattanato apubbasattapātubhāvagāhakattā. Sassatadiṭṭhi pana attano, lokassa ca sadābhāvagāhinī ‘‘atthitveva sassatisama’’nti pavattanatoti? No na yutto anāgatakoṭiadassanena sassataggāhasamavarodhattā. Yadipi hi ayaṃ vādo ‘‘somhi etarahi ahutvā santatāya pariṇato’’ti (dī. ni. 1.68) attano, lokassa ca atītakoṭiparāmasanavasena pavatto, tathāpi vattamānakālato paṭṭhāya na tesaṃ katthaci anāgate pariyantaṃ passati, visesena ca paccuppannānāgatakālesu apariyantadassanapabhāvito sassatavādo, yathāha ‘‘sassatisamaṃ tatheva ṭhassatī’’ti (dī. ni. 1.31 atthato samānaṃ) yadevaṃ siyā imassa ca vādassa, sassatavādādīnañca pubbantakappikesu saṅgaho na yuttoyeva anāgatakālaparāmasanavasena pavattattāti? Yutto eva samudāgamassa atītakoṭṭhāsikattā. Tathā hi nesaṃ samudāgamo atītaṃsapubbenivāsañāṇehi, tappatirūpakānussavādipabhāvitehi ca takkanehi saṅgahitoti, tathā ceva saṃvaṇṇitaṃ. Atha vā sabbattha appaṭihatañāṇacārena dhammassāminā niravasesato agatiṃ, gatiñca yathābhūtaṃ sayaṃ abhiññā sacchikatvā paveditā etā diṭṭhiyo, tasmā yāvatikā diṭṭhiyo bhagavatā desitā, yathā ca desitā, tāvatikā tathā ceva sanniṭṭhānato sampaṭicchitabbā, na cettha yuttivicāraṇā kātabbā buddhavisayattā. Acinteyyo hi buddhānaṃ buddhavisayo, tathā ca vakkhati ‘‘tattha na ekantena kāraṇaṃ pariyesitabba’’nti (dī. ni. aṭṭha. 1.78-82).

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

Aparantakappikavādavaṇṇanā

74. ‘‘Aparanteñāṇaṃ (dha. sa. 1067), aparantānudiṭṭhino’’tiādīsu (dī. ni. 

我来翻译这段巴利文：
但为何在这里又说想生起且"彼天从彼身死去"说想生起是彼等死去的因,或"因想生起"说为显示何义的质难说"但因"等。义为因为以此结生想生起显示彼等死去故说为能知因,或"因想生起"说为显示彼等死去的能知性。因为"因想生起"此即以想生起为因彼等死去,或与结生想彼天联系。寂性即为涅槃。难道在此在百千生十坏劫等顶,或在其内转起的无想生起以获得者偶起论者说如获得者常见说也成多种?诚然,但应见因为邻近故依近的无想生起的获得者偶起论者说依方式显示只一种。或因为从常见摄入偶起论者说在常见说来的一切说法方式依可能在偶起论者说也应取为显示此差别世尊不分别显示获得者偶起论者说,且应欲求其常见摄入因为染污分中有情意乐只依常断故二种,且因为在彼等无有断过失。如是在义释中依意乐声的义显示说"且常断见",如是且将说"其中只七是断见,余是常见"。
难道且偶起论者说的常见摄入不合理因为以"实我以前非有"等方式转起故执取非前有情显现。但常见执取自己和世间常有因为以"有如是恒等"转起?不,合理因为以不见未来边故妨碍常执。因为虽此说以"我现在无有成为相续所成"触及自己和世间的过去边方式转起,但如是从现在开始不见彼等在任何未来边际,且特别以现在未来时不见边际力起常见说,如说"恒等如是将住"。若如是此说且常见说等在前际计者中摄入不合理因为依触及未来时方式转起?完全合理因为生起是属过去分。如是因为彼等生起以过去分宿住智,及以彼相似随闻等力起思择摄取故,且如是已解释。或以一切处无碍智行法主以自通知作证无余趣行和如实趣行而说示此等见,所以世尊所说几许见且如何说,几许如是应由决定领受,且在此不应作理寻思因为是佛境界。因为佛境界不可思议,且如是将说"在彼不应一向求因"。
第二诵分释毕。
后际计者说释
74.. 在"后边智,随观后边者"等;;<.Assistant>

1.74) viya aparanta –saddānaṃ yathākkamaṃ anāgatakālakoṭṭhāsavācakataṃ sandhāyāha ‘‘anāgatakoṭṭhāsasaṅkhāta’’nti. ‘‘Pubbantaṃ kappetvā’’tiādīsu vuttanayena ‘‘aparantaṃ kappetvā’’tiādīsupi attho veditabbo. Visesamattameva cettha vakkhāma.

Saññīvādavaṇṇanā

75. Āghātanā uddhanti uddhamāghātanaṃ, maraṇato uddhaṃ pavatto attāti attho. ‘‘Uddhamāghātana’’nti pavatto vādo uddhamāghātano sahacaraṇavasena, taddhitavasena ca, antalopaniddeso vā esa. So etesanti uddhamāghātanikā. Evaṃ saddato nipphannaṃ atthato eva dassetuṃ ‘‘uddhamāghātanā attānaṃ vadantī’’ti vuttaṃ, āghātanā uddhaṃ uparibhūtaṃ attabhāvanti attho. Te hi diṭṭhigatikā ‘‘uddhaṃ maraṇato attā nibbikāro’’ti vadanti. ‘‘So etesa’’ntiādinā assatthiyatthaṃ dasseti yathā ‘‘buddhamassa atthīti buddho’’ti. Ayaṃ aṭṭhakathāto aparo nayo – saññīti pavatto vādo saññī sahacaraṇādinayena, saññī vādo etesanti saññīvādā samāsavasena. Saññīvādo eva vādo etesanti hi attho.

76-77.Rūpīattāti ettha kasiṇarūpaṃ ‘‘attā’’ti kasmā vuttaṃ, nanu rūpavinimuttena attanā bhavitabbaṃ ‘‘rūpamassa atthī’’ti vutte saññāya viya rūpassāpi attaniyattā. Na hi ‘‘saññī attā’’ti ettha saññā eva attā, atha kho ‘‘saññā assa atthī’’ti atthena attaniyāva, tathā ca vuttaṃ ‘‘tattha pavattasaññañcassa ‘saññā’ti gahetvā’’ti? Na kho panetamevaṃ daṭṭhabbaṃ ‘‘rūpamassa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti. Sā hi ‘‘natthī’’ti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadevaṃ siyā ‘‘ruppanasīlo rūpī’’ti, atha imassa vādassa sassatadiṭṭhisaṅgaho na yujjati ruppanasīlassa bhedasabbhāvatoti? Yujjateva kāyabhedato uddhaṃ parikappitassa attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogo paraṃ maraṇā’’ti. Atha vā ‘‘rūpamassa atthīti rūpī’’ti vuttepi na koci doso kappanāsiddhena bhedena abhedassāpi niddesadassanato yathā ‘‘silāputtakassa sarīra’’nti.

Apica avayavavasena avayavino tathāniddesanidassanato yathā ‘‘kāye kāyānupassī’’ti (saṃ. ni. 5.390), ruppanaṃ vā rūpaṃ, rūpasabhāvo, tadassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. 

我来翻译这段巴利文：
1.74. 如"后边智,随观后边者"等中后边声依次表示未来时分义说"名为未来分"。"计前际"等中所说方式在"计后际"等中也应知义。在此且将说只差别。
想论者说释
75.. 死上即上死,义为死上转起的我。"上死"说为上死以俱行方式,和以从格方式,或这是削末说。彼等有此即上死者。如是显示从声生成只从义说"说死上我",义为死上上位自体。因为彼等见行者说"死上我无变异"。以"彼等有"等显示有义如"有佛性为佛"。这从义释的另方式 - 想说为想以俱行等方式,彼等有想说即想论者依复合语方式。因为义为彼等有只想说。
76-77.. 有色我,此中为何说遍色为"我",难道不应有离色我如说"有色"故色也是我所如想。因为"想我"此中不是只想是我,而是以"有想"义只是我所,且如是说"取在彼转起想为其想"。但这不应如是见"因有色为有色",而是"习性色为有色"。且此中色以似色性由遍色的已增未增时方式得差别。因为彼不能说"无"因为有小广等差别。若如是"习性色为有色",如是此说的常见摄入不合理因为有习性色坏?完全合理因为身坏以上由其所意图的所计我无变异性。如是说"死后无病"。或虽说"有色为有色"也无过失因为见以计成就的坏也说不坏如"石子的身"。
且因为依支分方式显示支分如是说如"在身随观身",或色是色即色自性,有彼为有色,我如"有色法"等中(法);<.Assistant>

11.dukamātikā) viya, evañca katvā attano rūpasabhāvattā ‘‘rūpī attā’’ti vacanaṃ ñāyāgatamevāti vuttaṃ ‘‘kasiṇarūpaṃ attā’’ti. ‘‘Gahetvā’’ti etena cetassa sambandho. Tatthāti kasiṇarūpe. Assāti parikappitassa attano, ājīvakādayo takkamattena paññapenti viyāti attho. Ājīvakā hi takkikāyeva, na lābhino. Niyatavāditāya hi kammaphalapaṭikkhepato natthi tesaṃ jhānasamāpattilābho. Tathā hikaṇhābhijātiādīsu kāḷakādirūpaṃ ‘‘attā’’ti ekacce ājīvakā paṭijānanti. Purimanayena cettha lābhīnaṃ dasseti, pacchimanayena pana takkikaṃ. Evamīdisesu. Roga-saddo bhaṅgapariyāyo bhaṅgassāpi rujjanabhāvato, evañca katvā aroga-saddassa niccapariyāyatā upapannā hoti, tenāha ‘‘nicco’’ti. Roga-saddo vā byādhipariyāyo. Arogoti pana rogarahitatāsīsena nibbikāratāya niccataṃ diṭṭhigatiko paṭijānātīti dassetuṃ ‘‘nicco’’ti vuttaṃ . Kasiṇugghāṭimākāsapaṭhamāruppaviññāṇanatthibhāvākiñcaññāyatanāni yathārahamarūpasamāpattinimittaṃ nāma. Nimbapaṇṇe tapparimāṇo tittakaraso viya sarīrapparimāṇo arūpī attā sarīre tiṭṭhatīti takkamatteneva nigaṇṭhā ‘‘arūpī attā saññī’’ti paññapentīti āha ‘‘nigaṇṭhādayo viyā’’ti.

Tatiyāpanāti ‘‘rūpī ca arūpī ca attā’’ti laddhi. Missakagāhavasenāti rūpārūpasamāpattīnaṃ yathāvuttāni nimittāni ekajjhaṃ katvā ekova ‘‘attā’’ti, tattha pavattasaññañcassa ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhī tāsaṃ nimittaṃ rūpabhāvena, arūpabhāvena ca ‘‘attā’’ti gahetvā ‘‘rūpī ca arūpī cā’’ti abhinivesaṃ janesi athetavādino viya, takkamatteneva vā rūpārūpadhammānaṃ missakagahaṇavasena ‘‘rūpī ca arūpī ca attā’’ti abhinivissa aṭṭhāsi. Catutthāti ‘‘neva arūpī ca nārūpī ca attā’’ti laddhi. Takkagāhenevāti saṅkhārasesasukhumabhāvappattadhammā viya accantasukhumabhāvappattiyā sakiccasādhanāsamatthatāya khambhakucchi [thambhakuṭṭa (dī. ni. ṭī. 176-77)] hatthapādādisaṅghāto viya neva rūpī, rūpasabhāvānativattanato na ca arūpīti evaṃ pavattatakkagāheneva.


我来翻译这段巴利文：
11.. 如双法目录,且如是作因为我有色自性故"有色我"说是依道理来故说"遍色是我"。"取"以此与其联系。彼即在遍色。其即所计我,活命外道等只以思推显示义。因为活命外道只是思推者,不是获得者。因为说定论故否定业果故无彼等得禅定。因为如是在黑生等中某些活命外道承认黑等色为"我"。且此中以前方式显示获得者,但以后方式思推者。如是在如此等中。病声是坏的同义语因为坏也有病性,且如是作无病声成为常的同义性,所以说"常"。或病声是疾病的同义语。但无病以无病性为首见行者承认无变异性常性为显示说"常"。遍除虚空、初无色识、无所有处为名为如应无色定相。如楝叶中彼量苦味如是见行者只以思推显示"无色我有想"即如身量的无色我住在身中故说"如外道等"。
第三即"我是有色也无色"见。以杂执方式即合一如说色无色定相为一"我",及以取在彼转起想为"其想"方式。因为此见行者得色无色定取彼相以色性和无色性为"我"生起"有色也无色"执着如某论者,或只以思推以杂取色无色法方式执着住立"有色也无色我"。第四即"我非无色也非有色"见。只以思推执取即以如余行得极细性法如是以得极细性故不能作自作故如柱壁手足等聚只非有色,因为不超越色自性故且非无色如是以如是转起思推执取。


Ayaṃ aṭṭhakathāmuttako nayo – nevarūpī nārūpīti ettha hi antānantikacatutthavāde viya aññamaññapaṭikkhepavasena attho veditabbo. Satipi ca tatiyavādena imassa samānatthabhāve tattha desakālabhedavasena viya idha kālavatthubhedavasena tatiyacatutthavādānaṃ viseso daṭṭhabbo. Kālabhedavasena hi idha tatiyavādassa pavatti rūpārūpanimittānaṃ sahaanupaṭṭhānato. Catutthavādassa pana vatthubhedavasena pavatti rūpārūpadhammasamūhabhāvatoti. Dutiyacatukkaṃ antānantikavāde vuttanayena veditabbaṃ sabbathā saddatthato samānatthattā. Yaṃ panettha vattabbaṃ, tampi ‘‘amati gacchati bhāvo osānametthā’’tiādinā amhehi vuttameva, kevalaṃ pana tattha pubbantakappanāvasena pavatto, idha aparantakappanāvasenāti ayaṃ viseso pākaṭoyeva. Kāmañca nānattasaññī attāti ayampi vādo samāpannakavasena labbhati. Aṭṭhasamāpattilābhino diṭṭhigatikassa vasena saññābhedasambhavato. Tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato lābhīvasena ekattasaññitā sātisayaṃ yuttāti āha ‘‘samāpannakavasena ekattasaññī’’ti. Ekasamāpattilābhino eva vā vasena attho veditabbo. Satipi ca samāpattibhedato saññābhedasambhave bahiddhā puthuttārammaṇeyeva saññānānattassa oḷārikassa sambhavato takkīvaseneva nānattasaññitaṃ dassetuṃ ‘‘asamāpannakavasena nānattasaññī’’ti vuttaṃ. Parittakasiṇavasenāti avaḍḍhitattā appakakasiṇavasena, kasiṇaggahaṇañcettha saññāya visayadassanaṃ. Visayavasena hi saññāya parittatā, iminā ca satipi saññāvinimuttadhamme ‘‘saññāyeva attā’’ti vadatīti dasseti. Esa nayo vipulakasiṇavasenāti etthāpi. Evañca katvā antānantikavāde ceva idha ca antānantacatukke paṭhamadutiyavādesu saddatthamattato samānesupi sabhāvato tehi dvīhi vādehi imesaṃ dvinnaṃ vādānaṃ viseso siddho hoti, aññathā vuttappakāresu vādesu satipi pubbantāparantakappanabhedamattena kehici visese kehici avisesoyeva siyāti.

Ayaṃ pana aṭṭhakathāmuttako nayo – ‘‘aṅguṭṭhappamāṇo attā, aṇumatto attā’’tiādiladdhivasena paritto ca so saññī cāti parittasaññī kāpilakāṇādapabhutayo [kapilakaṇādādayo (dī. ni. ṭī. 

我来翻译这段巴利文：
这是义释之外的方式 - 非有色非无色,此中如有边无边第四说应依相互否定方式知义。虽且与第三说有相同义,应见如彼处依时处差别如是此处依时事差别第三第四说的差别。因为此中依时差别第三说转起因为色无色相不俱现起。但第四说依事差别转起因为是色无色法聚。第二四应如有边无边说方式知因为一切方面从声义是同义。但在此应说者,也以"行去有以此为终"等我们已说,但只彼处依前际计方式转起,此处依后际计方式转起这差别很明显。虽且有异想我此说也依得定者得。因为依得八定见行者有想差别可能。如是也因为在定以一相想现起故依获得者一想性极合理故说"依得定者一想"。或应依只得一定者知义。虽且因定差别有想差别可能因为在外多所缘有粗想差别可能故只依思推者显示异想性说"依不得定者异想"。依小遍即因为未增大故依小遍,且此中取遍是显示想的境。因为依境想的小性,以此且虽有离想法说"只想是我"为显示。此方式在依大遍中也。且如是作虽在有边无边说且此中有边无边四中第一第二说只从声义相同,从自性成就此二说与彼二说差别,否则在如说诸说中虽只以前际后际计差别与某些有差别与某些只无差别。
但这是义释之外的方式 - 依"大拇指量我,微量我"等见小且彼有想为小想迦毗罗迦拿陀等[迦毗罗迦拿陀等;

1.76-77)] viya. Attano sabbagatabhāvapaṭijānanavasena appamāṇo ca so saññī cāti appamāṇasaññīti.

Dibbacakkhuparibhaṇḍattā yathākammūpagañāṇassa dibbacakkhupabhāvajanitena yathākammūpagañāṇena dissamānāpi sattānaṃ sukhādisamaṅgitā dibbacakkhunāva diṭṭhā nāmāti āha ‘‘dibbena cakkhunā’’tiādi. Catukkanayaṃ, pañcakanayañca sandhāya tikacatukkajjhānabhūmiya’’nti vuttaṃ. Diṭṭhigatikavisayāsu hi pañcavokārajhānabhūmīsu vehapphalabhūmiṃ ṭhapetvā avasesā yathārahaṃ catukkanaye tikajjhānassa, pañcakanaye ca catukkajjhānassa vipākaṭṭhānattā tikacatukkajjhānabhūmiyo nāma. Suddhāvāsā pana tesamavisayā. Nibbattamānanti uppajjamānaṃ. Nanu ca ‘‘ekantasukhī attā’’tiādinā pavattavādānaṃ aparantadiṭṭhibhāvato ‘‘nibbattamānaṃ disvā’’ti paccuppannavacanaṃ anupapannameva siyā. Anāgatavisayā hi ete vādāti? Upapannameva anāgatassa ekantasukhībhāvādikassa pakappanāya paccuppannanibbattidassanena adhippetattā. Tenevāha ‘‘nibbattamānaṃ disvā ‘ekantasukhī’ti gaṇhātī’’ti. Ettha ca tassaṃ tassaṃ bhūmiyaṃ bāhullena sukhādisahitadhammappavattidassanaṃ paṭicca tesaṃ ‘‘ekantasukhī’’tiādigahaṇato tadanurūpāyeva bhūmi vuttāti daṭṭhabbaṃ. Saddantarābhisambandhavasena viya hi atthapakaraṇādivasenapi atthaviseso labbhati. ‘‘Ekantasukhī’’tiādīsu ca ekantabhāvo bahulaṃ pavattimattaṃ pati payutto. Tathāpavattimattadassanena tesaṃ evaṃ gahaṇato. Atha vā hatthidassakaandhā viya diṭṭhigatikā yaṃ yadeva passanti, taṃ tadeva abhinivissa voharanti. Vuttañhetaṃ bhagavatā udāne ‘‘aññatitthiyā bhikkhave, paribbājakā andhā acakkhukā’’tiādi, (udā. 55) tasmā alamettha yuttimagganāti. ‘‘Dibbena cakkhunā disvā’’ti vuttamatthaṃ samatthetuṃ ‘‘visesato hī’’tiādi vuttaṃ.

Asaññīnevasaññīnāsaññīvādavaṇṇanā

78-

我来翻译这段巴利文：
1.76-77. 如。依承认我遍一切性方式无量且彼有想为无量想。
因为天眼为随业趣智的眷属,虽以天眼势生的随业趣智见有情具足乐等,说"以天眼"等因为名为只以天眼见。指三四禅地说"三四禅地"。因为在见行者境界的五蕴禅地中除了广果地,余依应而在四分方式为三禅、在五分方式为四禅的异熟处故名为三四禅地。但净居是彼等非境界。生起即正生。难道"一向乐我"等方式转起诸说是后际见故"见生起"现在语不合理。因为此等说是未来境界?完全合理因为意图以见现在生起而计未来一向乐等性。所以说"见生起而取'一向乐'"。且此中应见因为依见在彼彼地多分乐等相应法转起,由于彼等取"一向乐"等故说只随顺彼地。因为如依其他声联系方式如是也依义事等方式得义差别。且在"一向乐"等中一向性只对多分转起运用。因为以见如是转起而彼等如是取。或如盲摸象者,见行者不论见何者即执着说。因为世尊在自说经说此"外道游行者诸比丘是盲无眼"等,(自说 55)所以此中寻求道理已足。为证成"见以天眼"所说义而说"因为特别"等。
无想非想非非想论者说释
78-

83. Atha na koci viseso atthīti codanaṃ sodheti ‘‘kevalañhī’’tiādinā. ‘‘Asaññī’’ti ca ‘‘nevasaññīnāsaññī’’ti ca gaṇhantānaṃ tā diṭṭhiyoti sambandho. Kāraṇanti visesakāraṇaṃ, diṭṭhisamudāgamakāraṇaṃ vā. Satipi kiñci kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ anādariyabhāvaṃ dassetuṃ ‘‘na ekantena kāraṇaṃ pariyesitabba’’nti vuttaṃ. Kasmāti āha ‘‘diṭṭhigatikassā’’tiādi, etena pariyesanakkhamābhāvatoti apariyesitabbakāraṇaṃ dasseti. Idaṃ vuttaṃ hoti – asaññīvāde asaññībhave nibbattasattavasena pavatto paṭhamavādo, ‘‘saññaṃ attato samanupassatī’’ti ettha vuttanayena saññaṃyeva ‘‘attā’’ti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato ‘‘asaññī’’ti pavatto dutiyavādo, tathā saññāya saha rūpadhamme, sabbe eva vā rūpārūpadhamme ‘‘attā’’ti gahetvā pavatto tatiyavādo, takkagāhavaseneva catutthavādo pavatto.

Dutiyacatukkepi kasiṇarūpassa asañjānanasabhāvatāya asaññīti katvā antānantikavāde vuttanayena cattāro vikappā pavattā. Nevasaññīnāsaññīvāde pana nevasaññīnāsaññībhave nibbattasattasseva cutipaṭisandhīsu , sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo, asaññīvāde vuttanayena sukhumāya saññāya vasena, sañjānanasabhāvatāpaṭijānanavasena ca dutiyavādādayo pavattāti. Evaṃ kenaci pakārena satipi kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ pariyesanakkhamābhāvato ādaraṃ katvā mahussāhena tesaṃ kāraṇaṃ na pariyesitabbanti. Etesaṃ pana saññīasaññīnevasaññīnāsaññīvādānaṃ sassatadiṭṭhisaṅgaho ‘‘arogo paraṃ maraṇā’’ti vacanato pākaṭoyeva.

Ucchedavādavaṇṇanā



我来翻译这段巴利文：
83.. 然后净化"难道无任何差别"的质难以"因为只"等。"无想"和"非想非非想"者执取的彼等见为联系。因即差别因,或见生起因。虽有求某因可能为显示见行者说无敬意性说"不应一向求因"。何故说"见行者"等,以此显示因为不堪能求故不应求因。此说即 - 在无想说中依生无想有有情方式转起第一说,如"观想为我"中所说方式只取想为"我"因为无住在其有所性的其他想故转起"无想"第二说,如是取想与色法,或一切色无色法为"我"而转起第三说,只依思推执取转起第四说。
在第二四中也因为遍色无了知性为无想而如有边无边说方式转起四种分别。但在非想非非想说中只依生非想非非想有有情在死生起,或在一切处承认有不能作明了想事的细想存在性方式第一说,如无想说中所说方式依细想,及承认了知性方式转起第二说等。如是虽以某方式有求因可能,因为见行者说不堪能求故不应极力敬重求彼等因。但此等想无想非想非非想说摄入常见因为说"死后无病"故很明显。
断见说释

84. Avijjamānassa vināsāsambhavato atthibhāvahetuko ucchedoti dassetuṃ vijjamānavācakena santa-saddena ‘‘sato’’ti pāḷiyaṃ vuttanti āha ‘‘vijjamānassā’’ti. Vijjamānatāpayutto cesa diṭṭhigatikavādavisayo sattoyeva idha adhippetoti dassanatthaṃ pāḷiyaṃ ‘‘sattassā’’ti vuttaṃ, tena imamatthaṃ dasseti – yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalabhūtānaṃ paramatthato bhinnasabhāvattā bhinnasantānapatitānaṃ viya accantaṃ bhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ, evaṃ hetuphalabhūtānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantamabhedagahaṇampi kāraṇamevāti. Santānavasena hi pavattamānesu khandhesu ghanavinibbhogābhāvena tesaṃ idha sattagāho, sattassa ca atthibhāvagāhahetuko ucchedavādo, anupubbanirodhavasena pana nirantaravināso idha ‘‘ucchedo’’ti adhippeto yāvāyaṃ attā ucchijjamāno bhavati, tāvāyaṃ vijjatiyevāti gahaṇatoti āha ‘‘upaccheda’’nti. U-saddo hi upa-saddapariyāyo, so ca upasaṅkamanattho, upasaṅkamanañcettha anupubbamuppajjitvā aparāparaṃ nirodhavasena nirantaratā. Apica punānuppajjamānavasena nirudayavināsoyeva ucchedo nāma yathāvuttanayena gahaṇatoti āha ‘‘upaccheda’’nti. U-saddo, hi upa-saddo ca ettha uparibhāgattho. Niruddhato parabhāgo ca idha uparibhāgoti vuccati.

Nirantaravasena , nirudayavasena vā visesena nāso vināso, so pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamanato adassanamevāti āha ‘‘adassana’’nti. Adassane hi nāsa-saddo loke niruḷho ‘‘dve cāpare vaṇṇavikāranāsā’’tiādīsu (kāsikā 6-3-109 suttaṃ passitabbaṃ) viya. Bhāvavigamanti sabhāvāpagamaṃ. Yathādhammaṃ bhavanaṃ bhāvoti hi atthena idha bhāva-saddo sabhāvavācako. Yo pana nirantaraṃ nirudayavināsavasena ucchijjati, so attano sabhāvena ṭhātumasakkuṇeyyatāya ‘‘bhāvāpagamo’’ti vuccati. ‘‘Tatthā’’tiādinā ucchedavādassa yathāpāṭhaṃ samudāgamaṃ nidassanamattena dasseti, tena vakkhati ‘‘tathā ca aññathā ca vikappetvāvā’’ti. Tatthāti ‘‘sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapentī’’ti vacane. Lābhīti dibbacakkhuñāṇalābhī. Tadavasesalābhī ceva sabbaso alābhī ca idha aparantakappikaṭṭhāne ‘‘alābhī’’ tveva vuccati.


我来翻译这段巴利文：
84.. 为显示因为无有不能坏灭故断是以有为因,在圣典中以表示有的有声说"有"故说"有"。且此依有性来的见行者说境界只有情在此意图为显示故在圣典说"有情",以此显示此义 - 如以因果性转起的自性法虽属一相续因为真实有别于落入异相续者故如落入异相续者以极端异决定执取异性方式为执断的因,如是虽有因果的自性差别因为属一相续故以一性方式极端执取无异也是因。因为在依相续转起诸蕴中由无蕴聚分别故在此执为有情,且有情的执有为因断说,但依次第灭方式无间灭在此意图为"断",乃至此我被断即从执取彼一定有故说"近断"。因为u声是upa声的同义语,且彼是近义,且此中近是依次第生起而后后灭方式的无间性。且以不再生起方式的无生灭名为断依如说方式执取故说"近断"。因为u声和upa声此中是上分义。且从已灭后分此中说为上分。
依无间方式,或依无生方式特别灭为坏灭,但彼因为超过肉眼慧眼的见境故只是不见故说"不见"。因为在不见中灭声在世间成就如在"另二变色灭"等中。性离即自性远离。因为以义此中性声表示自性为如法有。但以无间无生灭方式断者,因为不能以自性住故说"性离"。以"于彼"等只以譬如依圣典次第显示断说生起,所以将说"或以如是和异方式分别"。于彼即在"显示有有情断灭坏无有"说中。获得者即获得天眼智者。余获得者和一切不获得者在此后际计处说为"不获得者"。


Cutinti sekkhaputhujjanānampi cutimeva. Esa nayo cutimattamevāti etthāpi. Upapattiṃ apassantoti daṭṭhuṃ samatthepi sati anolokanavasena apassanto. Na upapātanti pubbayogābhāvena, parikammākaraṇena vā upapattiṃ daṭṭhuṃ na sakkoti, evañca katvā nayadvaye viseso pākaṭo hoti. Ko paralokaṃ jānāti, na jānātiyevāti natthikavādavasena ucchedaṃ gaṇhātīti saha pāṭhasesena sambandho, natthikavādavasena mahāmūḷhabhāveneva ‘‘ito añño paraloko atthī’’ti anavabodhanato imaṃ diṭṭhiṃ gaṇhātīti adhippāyo. ‘‘Ettakoyeva visayo, yvāyaṃ indriyagocaro’’ti attano dhītuyā hatthaggaṇhanakarājā viya kāmasukhābhirattatāyapi gaṇhātīti āha ‘‘kāmasukhagiddhatāya vā’’ti. Vaṇṭato patitapaṇṇānaṃ vaṇṭena apaṭisandhikabhāvaṃ sandhāya ‘‘na puna viruhantī’’ti vuttaṃ. Evameva sattāti yathā paṇḍupalāso bandhanā pavutto puna na paṭisandhīyati, evameva sabbepi sattā appaṭisandhikā maraṇapariyosānā aponobbhavikā appaṭisandhikamaraṇameva nigacchantīti attho. Udakapubbuḷakūpamā hi sattā puna anuppajjamānatoti tassa laddhi. Tathāti ‘‘lābhī anussaranto’’tiādinā [arahato (aṭṭha)] nidassanavasena vuttappakārena. Aññathāti takkanassa anekappakārasambhavato tato aññenapi pakārena. Lābhinopi cutito uddhaṃ upapātassa adassanamattaṃ pati takkaneneva imā diṭṭhiyo uppajjantīti vuttaṃ ‘‘vikappetvāvā’’ti. Tathā ca vikappetvāva uppannā aññathā ca vikappetvāva uppannāti hi sambandho. Tattha ‘‘dve janā’’tiādinā ucchedaggāhakappabhedadassanena imamatthaṃ dasseti. Yathā amarāvikkhepikavādā ekantaalābhīvaseneva desitā, yathā ca uddhamāghātanikasaññīvāde catutthacatukke saññīvādā ekantalābhīvaseneva desitā, nayime. Ime pana sassatekaccasassatavādādayo viya lābhīalābhīvaseneva desitāti. Yadevaṃ kasmā sassatavādādīsu viya lābhīvasena, takkīvasena ca paccekaṃ desanamakatvā sassatavādādidesanāhi aññathā idha desanā katāti? Vuccate – desanāvilāsappattito. Desanāvilāsappattā hi buddhā bhagavanto, te veneyyajjhāsayānurūpaṃ vividhenākārena dhammaṃ desenti, na aññathā. Yadi hi idhāpi ca tathādesanāya nibandhanabhūto veneyyajjhāsayo bhaveyya, tathārūpameva bhagavā vadeyya, kathaṃ? ‘‘Idha bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… yathā samāhite citte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena arahato cuticittaṃ passati, puthūnaṃ vā parasattānaṃ, na heva kho taduddhaṃ upapattiṃ. So evamāha ‘yato kho bho ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhado ucchijjati vinassati, na hoti paraṃ maraṇā’tiādinā’’ visesalābhino, takkino ca visuṃ katvā. Yasmā pana tathādesanāya nibandhanabhūto veneyyajjhāsayo na idha bhavati, tasmā desanāvilāsena veneyyajjhāsayānurūpaṃ sassatavādādidesanāhi aññathāyevāyaṃ desanā katāti daṭṭhabbaṃ.


我来翻译这段巴利文：
死即有学凡夫也只是死。此方式在只是死中也。不见生起即虽有能见性依不观察方式不见。不生起即因为无前修习,或因为不作准备故不能见生起,如是作之则二方式差别明显。以"谁知他世,完全不知"无见方式执断为与余文联系,以无见方式因为极愚痴性故由于不知"有此以外他世"故执取此见为意趣。"只此境界,即此根境"如自己女儿被捉手国王也因喜爱欲乐故执取故说"或因贪欲乐"。依从茎落叶与茎不相续性说"不再生长"。如是有情即如黄叶从缚离落不再相续,如是一切有情不相续以死为边无再有而到达不相续死为义。因为水泡喻有情不再生起为彼见。如是即如以"获得者回忆"等示现方式所说方式。异即因为思推有多种可能故以彼以外方式。说"或分别"因为即使获得者也只依不见从死以上生起而以思推生此等见。因为联系为依如是分别而生也依异方式分别而生。此中以"二人"等依显示执断分别显示此义。如无记说只依不获得者方式说,如在上灭想者说第四四中想说只依获得者方式说,此等不如是。但此等如常一分常说等只依获得者不获得者方式说。若如是何故不如常说等各别作依获得者依思推者说而异于常说等说作此中说?说 - 因为得说善巧。因为诸佛世尊得说善巧,彼等随顺所化意乐以种种行相说法,非异。因为若此中也有如是说的所系所化意乐,世尊必说如是,如何?"诸比丘,此中某沙门或婆罗门依精进...乃至...如心等持为有情死生智引心,彼以清净超人天眼见阿罗汉死心,或诸多他有情,但不见彼以上生起。彼如是说'因为此我有色四大种父母生,以身坏灭坏不成为死后'"等分别作特殊获得者和思推者。但因为此中无如是说的所系所化意乐,所以应见以说善巧随顺所化意乐异于常说等说作此说。<.Assistant>


Atha vā sassatekaccasassatavādādīsu viya na idha takkīvādato visesalābhīvādo bhinnākāro, atha kho samānappakāratāya samānākāroyevāti imassa visesassa pakāsanatthaṃ ayamucchedavādo bhagavatā purimavādehi visiṭṭhākārabhāvena desito. Sambhavati hi idha takkinopi anussavādivasena adhigamavato viya abhiniveso. Apica na imā diṭṭhiyo bhagavatā anāgate evaṃbhāvīvasena desitā, nāpi evamete bhaveyyunti parikappanāvasena, atha kho yathā yathā diṭṭhigatikehi ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 203, 427; 3.27, 28; udā. 55) maññitā, tathā tathāyeva ime diṭṭhigatā yathābhuccaṃ sabbaññutaññāṇena paricchinditvā pakāsitā, yehi gambhīrādippakārā aputhujjanagocarā buddhadhammā pakāsanti, yesañca parikittanena tathāgatā sammadeva thomitā honti.

Aparo nayo – yathā ucchedavādīhi diṭṭhigatikehi uttaruttarabhavadassīhi aparabhavadassīnaṃ tesaṃ vādapaṭisedhavasena sakasakavādā patiṭṭhāpitā, tathāyevāyaṃ desanā katāti purimadesanāhi imissā desanāya pavattibhedo na codetabbo, evañca katvā arūpabhavabhedavasena ucchedavādo catudhā vibhajitvā viya kāmarūpabhavabhedavasenāpi anekadhā vibhajitvāyeva vattabbo, evaṃ sati bhagavatā vuttasattakato bahutarabhedo ucchedavādo āpajjatīti, atha vā paccekaṃ kāmarūpabhavabhedavasena viya arūpabhavavasenāpi na vibhajitvā vattabbo, evampi sati bhagavatā vuttasattakato appatarabhedova ucchedavādo āpajjatīti ca evaṃpakārāpi codanā anavakāsā eva hoti. Diṭṭhigatikānañhi yathābhimataṃ desanā pavattāti.

85.Mātāpitūnaṃ etanti taṃsambandhanato etaṃ mātāpitūnaṃ santakanti attho. Sukkasoṇitanti pitu sukkaṃ, mātu soṇitañca, ubhinnaṃ vā sukkasaṅkhātaṃ soṇitaṃ. Mātāpettiketi nimitte cetaṃ bhummaṃ. Itīti imehi tīhi padehi. ‘‘Rūpakāyavasenā’’ti avatvā ‘‘rūpakāyasīsenā’’ti vadanto arūpampi tesaṃ ‘‘attā’’ti gahaṇaṃ ñāpeti. Iminā pakārena itthanti āha ‘‘evameke’’ti. Evaṃ-saddo hettha idamattho, iminā pakārenāti attho. Eketi ekacce, aññe vā.

86. Manussānaṃ pubbe gahitattā, aññesañca asambhavato ‘‘kāmāvacaro’’ti ettha chakāmāvacaradevapariyāpannoti attho. Kabaḷīkāro cettha yathāvuttasudhāhāro.

87.Jhānamanenanibbattoti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Mahāvayavo aṅgo, tattha visuṃ pavatto paccaṅgo, sabbehi aṅgapaccaṅgehi yutto tathā. Tesanti cakkhusotindriyānaṃ. Itaresanti ghānajivhākāyindriyānaṃ. Tesampi indriyānaṃ saṇṭhānaṃ purisavesavaseneva veditabbaṃ. Tathā hi aṭṭhakathāsu vuttaṃ ‘‘samānepi tattha ubhayaliṅgābhāve purisasaṇṭhānāva tattha brahmāno, na itthisaṇṭhānā’’ti.

88-

我来翻译这段巴利文：
或者如常一分常说等中不同此中从思推说别于特殊获得说异相,而因为同方式故只同相为显示此差别故世尊以异于前说方式说此断说。因为此中思推者也如依传闻等获得者一样有执着可能。且世尊说此等见不依未来如是有方式,也不依如是彼等应有分别方式,而如如见行者以"此才是真实,余是虚妄"想,如是如是以如实一切智智限定显示此等见行,以此显示深等行相非凡夫境界佛法,且以称扬此等正赞如来。
另一方式 - 如断见行者见上上有者依否定彼等说方式建立各自说,如是作此说故不应诘责此说与前说转起差别,如是作则如依无色有差别方式分别断说为四,也依欲色有差别方式分别为多而应说,如是则断说成就多于世尊所说七,或者如各别依欲色有差别方式也不依无色有方式分别应说,如是则断说也成就少于世尊所说七,如是行相诘责也完全无机会。因为对见行者如意乐转起说。
85.. 父母的此即因为联系彼故此父母所有为义。精血即父精,母血,或二者的名为精的血。父母即此处格在因。如是即以此三句。不说"依色身"而说"依色身首"为表示彼等也执无色为"我"。依此行相如是故说"如是一类"。此中如是声为此义,依此行相为义。一类即某类,或余者。
86.. 因为已取人,且余者不可能故在"欲界"中摄入六欲界天为义。且此中段食即如说甘露食。
87.. 在"由修定生"中应说者即已说在前。大支为支,别转起于彼名为支分,具足一切支支分名如是。彼等即眼耳根。其他即鼻舌身根。彼等根的相续也应知只依男相。如是在义释中说"虽彼处二相都无,但彼处梵天只男相,非女相"。
88.. <.Assistant>

92.Ākāsānañcāyatana-saddo idha bhaveyevāti āha ‘‘ākāsānañcāyatanabhava’’nti. Etthāha – yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vattuṃ pañcavokārabhavapariyāpannaṃ attabhāvamārabbha pavattattā tesaṃ vādānaṃ, catuvokārabhavapariyāpannaṃ pana attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu kasmā ‘‘kāyassa bhedā’’ti vuttaṃ. Na hi arūpīnaṃ kāyo vijjati. Yo bhedoti vucceyyāti? Saccametaṃ, rūpattabhāve pana pavattavohāreneva diṭṭhigatiko arūpattabhāvepi kāyavohāraṃ āropetvā evamāha. Lokasmiñhi dissati aññatthabhūtopi vohāro tadaññatthasamāropito yathā taṃ ‘‘sasavisāṇaṃ, khaṃ puppha’’nti. Yathā ca diṭṭhigatikā diṭṭhiyo paññapenti, tathāyeva bhagavāpi desetīti. Apica nāmakāyabhāvato phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Samūhaṭṭhenapi hi ‘‘kāyo’’ti vuccati ‘‘hatthikāyo assakāyo’’tiādīsu viya. Ettha ca kāmāvacaradevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyādivādānaṃ aparantakappikabhāvo yutto hotu anāgataddhavisayattā tesaṃ vādānaṃ, kathaṃ pana diṭṭhigatikassa paccakkhabhūtamanussattabhāvāpagamapatiṭṭhāpakassa paṭhamavādassa aparantakappikabhāvo yujjeyya paccuppannaddhavisayattā tassa vādassa. Dutiyavādādīnañhi purimapurimavādasaṅgahitasseva attano anāgate taduttaribhavūpapannassa samucchedabodhanato yujjati aparantakappikatā, tathā ceva vuttaṃ ‘‘no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi (dī. ni. 1.85) yaṃ pana tattha vuttaṃ ‘‘atthi kho bho añño attā’’ti, (dī. ni. 1.87) taṃ manussattabhāvādiheṭṭhimattabhāvavisesāpekkhāya vuttaṃ, na sabbathā aññabhāvato. Paṭhamavādassa pana anāgate taduttaribhavūpapannassa attano samucchedabodhanābhāvato , ‘‘atthi kho bho añño attā’’ti ettha aññabhāvena aggahaṇato ca na yujjateva aparantakappikatāti? No na yujjati idhalokapariyāpannattepi paṭhamavādavisayassa anāgatakālikasseva tena adhippetattā. Paṭhamavādināpi hi idhalokapariyāpannassa attano paraṃ maraṇā ucchedo anāgatakālavaseneva adhippeto, tasmā cassa aparantakappikatāya na koci virodhoti.

Diṭṭhadhammanibbānavādavaṇṇanā

93. Ñāṇena daṭṭhabboti diṭṭho, diṭṭho ca so sabhāvaṭṭhena dhammo cāti diṭṭhadhammo, dassanabhūtena ñāṇena upaladdhasabhāvoti attho. So pana akkhānamindriyānaṃ abhimukhībhūto visayoyevāti vuttaṃ ‘‘paccakkhadhammo vuccatī’’ti. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti katvā tathā vuttanti daṭṭhabbaṃ, tenevāha ‘‘tattha tatthapaṭiladdhattabhāvassetaṃ adhivacana’’nti, tasmiṃ tasmiṃ bhave yathākammaṃ paṭilabhitabbattabhāvassa vācakaṃ padaṃ, nāmanti vā attho. Nibbānañcettha dukkhavūpasamanameva, na aggaphalaṃ, na ca asaṅkhatadhātu tesamavisayattāti āha ‘‘dukkhavūpasamana’’nti. Diṭṭhadhammanibbāne pavatto vādo etesanti diṭṭhadhammanibbānavādātipi yujjati.



我来翻译这段巴利文：
92.. "空无边处"声在此有故说"空无边处有"。此中问 - 在前三说依转起五蕴有摄属自体故说"身坏"适宜,但依四蕴有摄属自体转起第四等四说中何故说"身坏"。因为无色者无有身体,何称为坏?此为真实,但见行者以色自体转起言说也加上无色自体身言说如是说。因为在世间见到虽是其他义也施加于彼义的言说如"兔角、虚空花"。且世尊也如见行者施设见如是说。且应见因为名身性故在触等法聚无色自体说为身。因为以聚义说"身"如在"象群马群"等中。此中欲界天自体等无余灭建立的第二等说成就后际计者适宜因为彼等说以未来时为境,但如何建立见行者现见的人自体消失的第一说成就后际计者适合因为彼说以现在时为境。因为第二等说由于说明自己已摄入前前说者在未来生于彼以上有的断绝故适宜后际计者,如是说"但诸君此我不以此为正断"等。但彼处说"诸君有其他我",彼依人自体等下自体差别说,非一切方式他性。但第一说因为无说明自己在未来生于彼以上有的断绝,且在"诸君有其他我"中不以他性取故完全不适宜后际计者?非不适宜,因为虽属此世第一说境也为彼意趣只未来。因为第一说者也意趣此世摄属自己死后断绝只依未来时,所以此后际计者性无任何相违。
现法涅槃说解释
93.. 应以智见故见,且彼以自性法故名见法,为以见性智获得自性为义。但彼即诸根现前境故说"说现前法"。此中应见虽非根境也因为极明显如根境故如是说,所以说"此为彼彼获得自体的称谓",为在彼彼有如业应获得自体的能诠句,或为名为义。且此中涅槃只为苦止息,非阿罗汉果,也非无为界因为非彼等境故说"苦止息"。转起于现法涅槃为彼等故现法涅槃说也适合。

94. Kāmanīyattā kāmā ca te anekāvayavānaṃ samūhabhāvato sattānañca bandhanato guṇā cāti kāmaguṇāti atthaṃ sandhāyāha ‘‘manāpiyarūpādīhī’’tiādi. Yāva phoṭṭhabbārammaṇañcettha ādi-saddena saṅgaṇhāti. Suṭṭhu appitoti sammā ṭhapito. Ṭhapanā cettha allīyanāti āha ‘‘allīno’’ti. Parito tattha tattha kāmaguṇesu yathāsakaṃ indriyāni cāreti gocaraṃ gaṇhāpetīti atthaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ, tenāha ‘‘ito cito ca upanetī’’ti. Pari-saddavisiṭṭho vā idha cara-saddo kīḷāyanti vuttaṃ ‘‘palaḷatī’’tiādi [laḷati (aṭṭhakathāyaṃ)]. Palaḷatīti hi pakārena laḷati, vilāsaṃ karotīti attho. ‘‘Ettha cā’’tiādinā uttamakāmaguṇikānameva diṭṭhadhammanibbānaṃ paññapentīti dasseti. Mandhātumahārājavasavattīdevarājakāmaguṇā hi uttamatāya nidassitā, kasmāti āha ‘‘evarūpe’’tiādi.

95.Aññathābhāvāti kāraṇe nissakkavacanaṃ. Vuttanayenāti suttapadesu desitanayena, etena sokādīnamuppajjanākāraṃ dasseti. Ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cetaso abbhantaraṃ nijjhāyanaṃ socanaṃ antonijjhāyanaṃ, tadeva lakkhaṇametassāti antonijjhāyanalakkhaṇo. Tasmiṃ soke samuṭṭhānahetubhūte nissitaṃ tannissitaṃ. Bhusaṃ vilapanaṃ lālappanaṃ, tannissitameva lālappanaṃ, tadeva lakkhaṇamassāti tannissitalālappanalakkhaṇo. Pasādasaṅkhāte kāye nissitassa dukkhasahagatakāyaviññāṇassa paṭipīḷanaṃ kāyapaṭipīḷanaṃ, sasambhārakathanaṃ vā etaṃ yathā ‘‘dhanunā vijjhatī’’ti tadupanissayassa vā aniṭṭharūpassa pacchā pavattanato ‘‘rūpakāyassa paṭipīḷana’’ntipi vaṭṭati. Paṭighasampayuttassa manaso vihesanaṃ manovighātaṃ. Tadeva lakkhaṇamassāti sabbattha yojetabbaṃ. Ñātibyasanādinā phuṭṭhassa paridevanāyapi asakkuṇantassa antogatasokasamuṭṭhito bhuso āyāso upāyāso. So pana cetaso appasannākāro evāti āha ‘‘visādalakkhaṇo’’ti. Sādanaṃ pasādanaṃ sādo, pasannatā. Anupasaggopi hi saddo saupasaggo viya yathāvuttassa atthassa bodhako yathā ‘‘gotrabhū’’ti. Evaṃ sabbattha. Tato vigamanaṃ visādo, appasannabhāvo.

96. Vitakkanaṃ vitakkitaṃ, taṃ panatthato vitakkova, tathā vicāritanti etthāpi, tena vuttaṃ ‘‘abhiniropanavasena pavatto vitakko’’tiādi. Etenāti vitakkavicāre parāmasitvā karaṇaniddeso, hetuniddeso vā. Tenetamatthaṃ dīpeti ‘‘khobhakarasabhāvattā vitakkavicārānaṃ taṃsahitampi jhānaṃ tehi sauppīḷanaṃ viya hotī’’ti, tenāha ‘‘sakaṇṭakaṃ [bhakaṇḍakaṃ (aṭṭhakathāyaṃ)] viya khāyatī’’ti. Oḷārikabhāvo hi vitakkavicārasaṅkhātena kaṇṭakena saha pavattakathā. Kaṇṭakasahitabhāvo ca sauppīḷanatā eva, loke hi sakaṇṭakaṃ pharusakaṃ oḷārikanti vadanti.

97. Pītigataṃ pītiyeva ‘‘diṭṭhigata’’ntiādīsu (dha. sa. 381; mahāni. 12) viya gata-saddassa tabbhāvavuttito. Ayañhi saṃvaṇṇakānaṃ pakati, yadidaṃ anatthakapadaṃ, tulyādhikaraṇapadañca ṭhapetvā atthavaṇṇanā. Tathā hi tattha tattha dissati. ‘‘Yopanāti yo yādiso, (pārā. 45) nibbānadhātūti nibbāyanamatta’’nti ca ādi. Yāya nimittabhūtāya ubbilāvanapītiyā uppannāya cittaṃ ubbilāvitaṃ nāma, sāyeva ubbilāvitattaṃ bhāvavācakassa nimitte pavattanato. Iti pītiyā uppannāya eva cittassa ubbilāvanato tassa ubbilāvitabhāvo pītiyā kato nāmāti āha ‘‘ubbilabhāvakaraṇa’’nti.



我来翻译这段巴利文：
94.. 因可爱性为欲且彼等因为是多分支聚且系缚有情故为功德为欲功德依此义说"以可意色等"。乃至触境以等声摄。善安立即正置立。且此中置立为贴着故说"贴着"。显示遍处彼处欲功德中如自根导行取境为义故说"于彼等"等，所以说"从此从彼引近"。或此中具遍声的行声为游戏故说"戏"等。因为戏即以行相戏,为作妙态为义。以"且此中"等显示只对最上欲功德者施设现法涅槃。因为文荼都大王和他化自在天王欲功德以最上性为譬喻,何故说"如是类"等。
95.. 从异性为因位格。如说方式即在经句中所说方式,以此显示愁等生起行相。为亲财病戒见衰所触心内烧为愁内烧,彼即此相故内烧相。依彼愁生起因所依为彼依。极悲叹为号哭,只依彼号哭,彼即此相故依彼号哭相。为依净色身生苦俱身识的逼恼为身逼恼,或此为具资说如"以弓射",或因为彼所依不可意色后转起故"色身逼恼"也适合。为瞋相应意的恼害为意恼。彼即此相为应遍处合。为亲衰等所触也不能悲叹者内愁生起的极疲为忧。但彼只为心不净行相故说"失意相"。净为清净为净,清净性。因为无前缀声如有前缀声表示如说义如"种姓成熟"。如是遍处。从彼离为失意,不净性。
96.. 寻为寻,但彼以义即寻,如是在伺中也,所以说"依安立方式转起寻"等。以此即取寻伺为具格说,或因位说。以此显此义"因为寻伺是动摇性故具彼定也如被彼压迫",所以说"如有刺显现"。因为粗性为与名为寻伺刺俱转说。且具刺性即被压迫性,因为在世间说具刺粗糙粗。
97.. 喜行即喜如在"见行"等中因为行声说彼性。因为此为注释者法即舍无义句和同格句作义释。如是在彼彼处见。如"但若为随何"即随何类,"涅槃界"即只寂灭等。以彼因缘踊跃喜生故心名为踊跃,彼即踊跃性因为性声转于因缘。如是因为喜生故才有心踊跃,彼踊跃性名为喜作故说"作踊跃性"。

98. Ābhujanaṃ manasikaraṇaṃ ābhogo. Sammā anukkamena, punappunaṃ vā ārammaṇassa āhāro samannāhāro. Ayaṃ pana ṭīkāyaṃ (dī. ni. ṭī. 

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98.. 转向即作意为关注。正,次第,或再再对境的摄持为等持。但此在复注中
（注：这段巴利文似乎不完整,只有开头部分。如果有后续内容,我可以继续翻译。）

1.98) vuttanayo – cittassa ābhuggabhāvo ārammaṇe abhinatabhāvo ābhogo. Sukhena hi cittaṃ ārammaṇe abhinataṃ hoti, na dukkhena viya apanataṃ, nāpi adukkhamasukhena viya anabhinataṃ, anapanatañcāti. Ettha ca ‘‘manuññabhojanādīsu khuppipāsādiabhibhūtassa viya kāmehi viveciyamānassa upādārammaṇapatthanāvisesato abhivaḍḍhati, manuññabhojanaṃ bhuttāvino viya pana uḷārakāmarasassa yāvadatthaṃ nicitassa sahitassa bhuttakāmatāya kāmesu pātabyatā na hoti, visayānabhigiddhanato visayehi dummociyehi jalūkā viya sayameva muccatī’’ti ca ayoniso ummujjitvā kāmaguṇasantappitatāya saṃsāradukkhavūpasamaṃ byākāsi paṭhamavādī. Kāmādīnaṃ ādīnavadassitāya, paṭhamādijhānasukhassa santabhāvadassitāya ca paṭhamādijhānasukhatittiyā saṃsāradukkhupacchedaṃ byākaṃsu dutiyādivādino. Idhāpi ucchedavādeva vuttappakāro vicāro yathāsambhavaṃ ānetvā vattabbo. Ayaṃ panettha viseso – ekasmimpi attabhāve pañca vādā labbhanti. Paṭhamavāde yadi kāmaguṇasamappito attā, evaṃ so diṭṭhadhammanibbānappatto. Dutiyādivādesu yadi paṭhamavādasaṅgahito soyeva attā paṭhamajjhānādisamaṅgī , evaṃ sati diṭṭhadhammanibbānappattoti. Teneva hi ucchedavāde viya idha pāḷiyaṃ ‘‘añño attā’’ti aññaggahaṇaṃ na kataṃ. Kathaṃ pana accantanibbānapaññāpakassa attano diṭṭhadhammanibbānavādassa sassatadiṭṭhiyā saṅgaho, na ucchedadiṭṭhiyāti? Taṃtaṃsukhavisesasamaṅgitāpaṭiladdhena bandhavimokkhena suddhassa attano sakarūpeneva avaṭṭhānadīpanato. Tesañhi tathāpaṭiladdhena kammabandhavimokkhena suddho hutvā diṭṭhadhammanibbānappatto attā sakarūpeneva avaṭṭhāsīti laddhi. Tathā hi pāḷiyaṃ ‘‘ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’’ti sassatabhāvañāpakacchāyāya eva tesaṃ vādadassanaṃ katanti.


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1.98. 在复注中说的方式 - 心的转向性为于境倾向性为关注。因为由乐心于境倾向,不如由苦背离,也不如由不苦不乐非倾向非背离。且此中"如被饥渴等胜过者于妙食等,如是从诸欲分离者因特殊希求所缘故增长,但如食妙食者对已充分积集最上欲味具足者因食欲故对诸欲无当饮性,因为不贪着境故如水蛭对难脱境自己离开"如是第一说者不如理浮出而以欲功德满足性说断世间苦。第二等说者以显示欲等过患,以显示初等禅乐寂静性而以初等禅乐满足性说断世间苦。此中也应随适合引来如说方式断见观察而说。但此中差别 - 即使在一自体得五说。第一说中若我具足欲功德,如是彼得现法涅槃。在第二等说中若摄入第一说彼我具足初禅等,如是则得现法涅槃。所以如在断见中此中圣典不作"其他我"取他。但如何说常见摄现法涅槃而非断见?因为显示以获得彼彼殊胜乐具足性得清净系缚解脱的我以自相住立。因为彼等见为以如是获得清净业缚解脱而得现法涅槃的我以自相住立。如是在圣典以"诸君只以此此我得最上现法涅槃"以表示常性影像显示彼等说。


‘‘Ettāvatā’’tiādinā pāḷiyatthasampiṇḍanaṃ. Tattha yāsanti yathāvuttānaṃ diṭṭhīnaṃ aniyamaniddesavacanaṃ. Tassa imā dvāsaṭṭhi diṭṭhiyo kathitāti niyamanaṃ, niyatānapekkhavacanaṃ vā etaṃ ‘‘yaṃ sandhāya vutta’’nti āgataṭṭhāne viya. Sesāti pañcapaññāsa diṭṭhiyo. Tāsu antānantikavādādīnaṃ sassatadiṭṭhisaṅgahabhāvo tattha tattha pakāsitoyeva. Kiṃ panettha kāraṇaṃ, pubbantāparantā eva diṭṭhābhinivesassa visayabhāvena dassitā, na pana tadubhayamekajjhanti? Asambhavo evettha kāraṇaṃ. Na hi pubbantāparantesu viya tadubhayavinimutte majjhante diṭṭhikappanā sambhavati tadubhayantaramattena ittarakālattā. Atha pana paccuppannattabhāvo tadubhayavemajjhaṃ, evaṃ sati diṭṭhikappanākkhamo tassa ubhayasabhāvo pubbantāparantesuyeva antogadhoti kathaṃ tadubhayamekajjhaṃ adassitaṃ siyā. Atha vā pubbantāparantavantatāya ‘‘pubbantāparanto’’ti majjhanto vuccati, sopi ‘‘pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā cā’’ti upari vadantena bhagavatā pubbantāparantehi visuṃ katvā vuttoyevāti daṭṭhabbo. Aṭṭhakathāyampi ‘‘sabbepi te pubbantāparantakappike’’ti etena sāmaññaniddesena, ekasesena vā saṅgahitoti veditabbaṃ. Aññathā hi saṅkaḍḍhitvā vuttavacanassa niravasesasaṅkaḍḍhanābhāvato anatthakatā āpajjeyyāti. Ke pana te pubbantāparantakappikāti? Ye antānantikā hutvā diṭṭhadhammanibbānavādāti evamādinā ubhayasambandhābhinivesino veditabbā.

100-104.‘‘Idānī’’tiādinā appanāvacanadvayassa visesaṃ dasseti. Tattha ekajjhanti rāsikaraṇatthe nipāto. Ekadhā karotīti ekajjhantipi neruttikā, bhāvanapuṃsakañcetaṃ. Iti-saddo idamattho, iminā pakārena pucchitvā vissajjesīti attho. Ajjhāsayanti sassatucchedavasena diṭṭhijjhāsayaṃ. Tadubhayavasena hi sattānaṃ saṃkilesapakkhe duvidho ajjhāsayo. Tathā hi vuttaṃ –

‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti. (visuddhi. ṭī. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā, verajjakaṇḍavaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanāpi passitabbaṃ);

Tañca bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ aparimāṇe eva ñeyyavisese uppajjanavasena anekabhedabhinnampi ‘‘cattāro janā sassatavādā’’tiādinā dvāsaṭṭhiyā pabhedehi saṅgaṇhanavasena sabbaññutaññāṇena paricchinditvā dassento pamāṇabhūtāya tulāya dhārayamāno viya hotīti āha ‘‘tulāya tulayanto viyā’’ti. Tathā hi vakkhati ‘‘antojālīkatā’’tiādi (dī. ni. aṭṭha. 1.146) ‘‘sinerupādato vālukaṃ uddharanto viyā’’ti pana etena sabbaññutaññāṇato aññassa ñāṇassa imissā desanāya asakkuṇeyyataṃ dasseti paramagambhīratāvacanato.

Ettha ca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā’’ti vacanato, pubbantakappikādittayavinimuttassa ca kassaci diṭṭhigatikassa abhāvato yāni tāni sāmaññaphalādisuttantaresu vuttappakārāni akiriyāhetukanatthikavādādīni, yāni ca issarapakatipajāpatipurisakālasabhāvaniyatiyadicchāvādādippabhedāni diṭṭhigatāni (visuddhi. 1.160-162; vibha. anuṭī. 

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以"以此"等总结圣典义。此中"彼等"为如说诸见不定指示语。彼的"说此六十二见"为限定,或为期待确定语如在"依此说"来处中。余即五十五见。彼等中边无边说等摄入常见性在彼彼已显示。但此中何因,只显示前际后际为见执着境,而非二者一起?此中不可能即因。因为不如在前际后际中可能在离二者中际分别见因为以二者之间性故为短时。若现在自体为二者中间,如是则适合见分别的彼二性摄入前际后际中故如何二者一起不显示。或因为具前际后际性故说中际为"前际后际",彼也应见为世尊在上说"前际计者和后际计者和前际后际计者"时从前际后际分别说。在义释中也应知以"彼等一切为前际后际计者"此总说,或以一余摄。因为若异则集合说语无余集合故成无义。但何者为前际后际计者?应知为边无边而为现法涅槃说等如是等二系执着者。
100-104.. 以"今"等显示二决定语差别。此中"一起"为聚集义不变词。"作一"故也为一起为语源学者说,且此为中性。如是声为此义,以此方式问答为义。意乐即依常断方式见意乐。因为依二者方式有情染污分中有二种意乐。如是说 -
"常断见和,顺忍,
如实智,此说意乐。"
且世尊于无量世界中无量有情无量所知差别生起方式虽有多种差别也以"四人常说"等依六十二分类摄取方式以一切智智限定显示时如以标准秤称量故说"如以秤称量"。如是将说"入网中"等。但以"如从须弥山脚取沙"此显示除一切智智外余智不能此说因为说最深性。
且此中因为说"彼等一切只以此六十二事,或彼等之一,无此外",且无离前际计者等三者的任何见行者故,彼等在沙门果等余经中如说方式的无作因无有说等,且主自性生主丈夫时自性定自欲说等分别见。

2.194-195 vākyakhandhesu passitabbaṃ) bahiddhāpi dissamānāni, tesaṃ ettheva saṅgahato antogadhatā veditabbā. Kathaṃ? Akiriyavādo tāva ‘‘vañjho kūṭaṭṭho’’tiādinā kiriyābhāvadīpanato sassatavāde antogadho, tathā ‘‘sattime kāyā’’tiādi (dī. ni. 1.174) nayappavatto pakudhavādo, ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’tiādi (dī. ni. 1.168) nayappavatto ahetukavādo ca adhiccasamuppannavāde. ‘‘Natthi paro loko’’tiādi (dī. ni. 1.171) nayappavatto natthikavādo ucchedavāde. Tathā hi tattha ‘‘kāyassa bhedā ucchijjatī’’tiādi (dī. ni. 1.85) vuttaṃ. Paṭhamena ādi-saddena nigaṇṭhavādādayo saṅgahitā.

Yadipi pāḷiyaṃ (dī. ni. 1.177) nāṭaputtavādabhāvena cātuyāmasaṃvaro āgato, tathāpi sattavatātikkamena vikkhepavāditāya nāṭaputtavādopi sañcayavādo viya amarāvikkhepavādesu antogadho. ‘‘Taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīra’’nti (dī. ni. 1.377; ma. ni. 2.122; saṃ. ni. 

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2.194-195. 在句段中应见的外部也显现的,应知彼等只摄入此中而入内。如何?首先无作说因为以"不孕固定"等显示无作用故摄入常说中,如是以"此七身"等方式转起巴库达说,以"无因无缘有情染污"等方式转起无因说摄入偶生说中。以"无他世"等方式转起无有说摄入断说中。如是彼处说"身坏断灭"等。以第一等声摄尼干陀说等。
虽然在圣典中四律仪来为尼干子说,但如是因为超越七有而成为怀疑说故尼干子说也如散若耶说摄入不死怀疑说中。"彼命彼身,他命他身"。;

2.35) evaṃpakārā vādā pana ‘‘rūpī attā hoti arogo paraṃ maraṇā’’tiādivādesu saṅgahaṃ gacchanti. ‘‘Hoti tathāgato paraṃ maraṇā, atthi sattā opapātikā’’ti evaṃpakārā sassatavāde. ‘‘Na hoti tathāgato paraṃ maraṇā, natthi sattā opapātikā’’ti evaṃpakārā ucchedavāde. ‘‘Hoti ca na hoti ca tathāgato paraṃ maraṇā, atthi ca natthi ca sattā opapātikā’’ti evaṃpakārā ekaccasassatavāde. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā, nevatthi na natthi sattā opapātikā’’ti evaṃpakārā amarāvikkhepavāde. Issarapakatipajāpatipurisakālavādā ekaccasassatavāde. Kaṇādavādo, sabhāvaniyatiyadicchāvādā ca adhiccasamuppannavāde saṅgahaṃ gacchanti. Iminā nayena suttantaresu, bahiddhā ca aññatitthiyasamaye dissamānānaṃ diṭṭhigatānaṃ imāsuyeva dvāsaṭṭhiyā diṭṭhīsu antogadhatā veditabbā. Te pana tattha tatthāgatanayena vuccamānā ganthavitthārakarā, atitthe ca pakkhandanamiva hotīti na vitthārayimha. Idha pāḷiyaṃ atthavicāraṇāya aṭṭhakathāyaṃ anuttānatthapakāsanameva hi amhākaṃ bhāroti.

‘‘Evamayaṃ yathānusandhivasena desanā āgatā’’ti vacanappasaṅgena suttassānusandhayo vibhajituṃ ‘‘tayo hī’’tiādimāha. Atthantaranisedhanatthañhi visesaniddhāraṇaṃ. Tattha anusandhanaṃ anusandhi, sambandhamattaṃ, yaṃ desanāya kāraṇaṭṭhena ‘‘samuṭṭhāna’’ntipi vuccati. Pucchādayo hi desanāya bāhirakāraṇaṃ tadanurūpena desanāpavattanato. Taṃsambandhopi tannissitattā kāraṇameva. Abbhantarakāraṇaṃ pana mahākaruṇādesanāñāṇādayo. Ayamattho upari āvi bhavissati. Pucchāya kato anusandhi pucchānusandhi, pucchaṃ anusandhiṃ katvā desitattā suttassa sambandho pucchāya kato nāma hoti. Pucchāsaṅkhāto anusandhi pucchānusandhītipi yujjati. Pucchānissitena hi anusandhinā tannissayabhūtā pucchāpi gahitāti. Atha vā anusandhahatīti anusandhi, pucchāsaṅkhāto anusandhi etassāti pucchānusandhi, taṃtaṃsuttapadeso. Pucchāya vā anusandhīyatīti pucchānusandhi, pucchaṃ vacanasambandhaṃ katvā desito taṃsamuṭṭhāniko taṃtaṃsuttapadesova. Ajjhāsayānusandhimhipi eseva nayo. Anusandhīyatīti anusandhi, yo yo anusandhi, anusandhino anurūpaṃ vā yathānusandhi.

Pucchāya, ajjhāsayena ca ananusandhiko ādimhi desitadhammassa anurūpadhammavasena vā tappaṭipakkhadhammavasena vā pavatto uparisuttapadeso. Tathā hi so ‘‘yena pana dhammena…pe… kakacūpamā āgatā’’tiādinā (dī. ni. aṭṭha. 

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2.35. 但如是类说摄入"我有色死后无病"等说中。"如来死后有,有化生有情"如是类在常说中。"如来死后无,无化生有情"如是类在断说中。"如来死后亦有亦无,化生有情亦有亦无"如是类在一分常说中。"如来死后非有非无,化生有情非有非无"如是类在不死怀疑说中。主自性生主丈夫时说摄入一分常说中。迦那陀说,和自性定自欲说等摄入偶生说中。应知以此方式在余经中和外部他教中显现的诸见只摄入此六十二见中。但彼等在彼彼处以来方式说成书繁多,且如入非渡处故我们不广说。因为此中在圣典中义观察在义释中只显明不明义为我们责任。
以"如是此依随顺方式说来"说缘故为分别经随顺说"因为三"等。因为为遮止异义故特殊决定。此中随顺为随顺,只结合,以说因性故也说为"生起"。因为问等为说外因因为依彼相应说转起故。彼结合也因为依彼故为因。但内因为大悲说智等。此义将在上显。由问作随顺为问随顺,因为依问为随顺说故经结合名为问作。问为随顺为问随顺也适合。因为依问随顺故也取为彼依的问。或随顺为随顺,问为随顺为此为问随顺,彼彼经处。或由问随顺为问随顺,依问语结合说生起彼的彼彼经处。在意乐随顺中也此方式。随顺为随顺,随何随顺,或随顺相应为随顺。
以问,以意乐和非随顺在初说法相应法方式或彼对治法方式转起上经处。如是彼以"但以何法...来锯喻"等。

1.100-104) aṭṭhakathāyaṃ vutto, yathāpāḷimayaṃ vibhāgoti dasseti ‘‘tatthā’’tiādinā. Tattha ‘‘evaṃ vutte nando gopālako bhagavantaṃ etadavocā’’ti paṭhanti, taṃ na sundaraṃ sutte tathā abhāvato. ‘‘Evaṃ vutte nandagopālakasutte bhagavantaṃ etadavocā’’ti pana paṭhitabbaṃ tasmiṃ sutte ‘‘aññataro bhikkhu bhagavantaṃ etadavocā’’ti atthassa upapattito. Idañhi saṃyuttāgamavare saḷāyatanavagge saṅgītasuttaṃ. Gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite nando gopālako ‘‘ahamimaṃ paṭipattiṃ pūressāmī’’ti bhagavato santike pabbajjaṃ, upasampadañca gahetvā tathāpaṭipajjamāno nacirasseva arahattaṃ patto. Tasmā ‘‘nandagopālakasutta’’nti paññāyittha. ‘‘Kiṃ nu kho bhante’’tiādīni pana aññataroyeva bhikkhu avoca. Vuttañhi tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca ‘kiṃ nu kho bhante, orimaṃ tīra’ntiādi’’.

Tatrāyamattho – evaṃ vutteti ‘‘sace kho bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchatī’’tiādinā gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite. Bhagavantaṃ etadavocāti anusandhikusalatāya ‘‘kiṃ nu kho bhante’’tiādivacanamavoca. Tathāgato hi ‘‘imissaṃ parisati nisinno anusandhi kusalo atthi, so maṃ pañhaṃ pucchissatī’’ti ettakeneva desanaṃ niṭṭhāpesi. Orimaṃ tīranti orimabhūtaṃ tīraṃ. Tathā pārimaṃ tīranti. Majjhe saṃsīdoti vemajjhe saṃsīdanaṃ nimmujjanaṃ. Thale ussādoti jalamajjhe uṭṭhite thalasmiṃ ussārito āruḷho. Manussaggāhoti manussānaṃ sambandhībhūtānaṃ, manussehi vā gahaṇaṃ. Tathā amanussaggāhoti āvaṭṭaggāhoti udakāvaṭṭena gahaṇaṃ. Antopūtīti vakkahadayādīsu apūtikassāpi guṇānaṃ pūtibhāvena abbhantaraṃpūtīti.

‘‘Atha kho aññatarassa bhikkhuno’’tiādi majjhimāgamavare uparipaṇṇāsake mahāpuṇṇamasuttaṃ (ma. ni.  3.88-90)

我来翻译这段巴利文：
1.100-104. 在义释中说,如圣典分别以"此中"等显示。此中读"如是说时难陀牧牛者对世尊如是说",彼不善因为在经中无如是。但应读"如是说时难陀牧牛者经中对世尊如是说"因为在彼经中"某比丘对世尊如是说"义成就。因为此在相应部殊胜六处品中诵集经。以恒河漂流木材为譬已对信出家善男子说时难陀牧牛者"我将圆满此行"于世尊处取出家和具足戒,如是行不久即得阿罗汉。所以称为"难陀牧牛者经"。但"大德何为"等为某比丘说。因为彼处说"如是说时某比丘对世尊如是说'大德何为此岸'等"。
此中此义 - 如是说时即以"诸比丘若木材不至此岸"等以恒河漂流木材为譬对信出家善男子说时。对世尊如是说即以善随顺说"大德何为"等语。因为如来"坐此会中有善随顺者,彼将问我问"以此结束说。此岸即成此岸。如是彼岸即。中沉即正中沉没沉入。陆地挤即水中起陆地挤上升。人捕即属人的,或被人捕。如是非人捕即漩涡捕即被水漩涡捕。内腐即虽在肾心等无腐者以功德腐性故内腐。
"时某比丘"等在中部殊胜上五十分大圆满月经。

 tatrāyamattho – iti kirāti ettha kira-saddo aruciyaṃ, tena bhagavato yathādesitāya attasuññatāya attano aruciyabhāvaṃ dīpeti. Bhoti dhammālapanaṃ, ambho sabhāvadhammāti attho. Yadi rūpaṃ anattā…pe… viññāṇaṃ anattā. Evaṃ satīti sapāṭhasesayojanā. Anattakatānīti attanā na katāni, anattabhūtehi vā khandhehi katāni. Kamattānaṃ phusissantīti kīdisamattabhāvaṃ phusissanti. Asati attani khandhānañca khaṇikattā tāni kammāni kaṃ nāma attānaṃ attano phalena phusissanti, ko kammaphalaṃ paṭisaṃvedissatīti vuttaṃ hoti. Tassa bhikkhuno cetoparivitakkaṃ attano cetasā ceto – pariyañāṇasampayuttena sabbaññutaññāṇasampayuttena vā aññāya jānitvāti sambandho.

Avidvāti sutādivirahena ariyadhammassa akovidatāya apaṇḍito. Vidvāti hi paṇḍitādhivacanaṃ vidati jānātīti katvā. Avijjāgatoti avijjāya upagato, ariyadhamme avinītatāya appahīnāvijjoti attho. Taṇhādhipateyyena cetasāti ‘‘yadi ahaṃ nāma koci natthi, evaṃ sati mayā katassa kammassa phalaṃ ko paṭisaṃvedeti, sati pana tasmiṃ siyā kammaphalūpabhogo’’ti taṇhādhipatito āgatena attavādupādānasahagatena cetasā. Atidhāvitabbanti atikkamitvā dhāvitabbaṃ. Idaṃ vuttaṃ hoti – khaṇikattepi saṅkhārānaṃ yasmiṃ santāne kammaṃ kataṃ, tattheva phalūpapattito dhammapuñjamattasseva siddhe kammaphalasambandhe ekattanayaṃ micchā gahetvā ekena kārakavedakabhūtena bhavitabbaṃ, aññathā kammakammaphalānamasambandho siyāti attattaniyasuññatāpakāsanaṃ satthusāsanaṃ atikkamitabbaṃ maññeyyāti. Idāni anatidhāvitabbataṃ vibhāvetuṃ ‘‘taṃ kiṃ maññathā’’tiādimāha.

Upari desanāti desanāsamuṭṭhānadhammadīpikāya heṭṭhimadesanāya upari pavattitā desanā. Desanāsamuṭṭhānadhammassa anurūpapaṭipakkhadhammappakāsanavasena duvidhesu yathānusandhīsu anurūpadhammappakāsanavasena yathānusandhidassanametaṃ ‘‘upari cha abhiññā āgatā’’ti. Tadavasesaṃ pana sabbampi paṭipakkhadhammappakāsanavasena. Majjhimāgamavare mūlapaṇṇāsakeyeva cetāni suttāni. Kilesenāti ‘‘lobho cittassa upakkileso’’tiādinā kilesavasena. Bhaṇḍanenāti vivādena. Akkhantiyāti kopena. Kakacūpamāti kharapantiupamā. Imasmimpīti pi-saddo apekkhāyaṃ ‘‘ayampi pārājiko’’tiādīsu (vi. 1.72-73, 167, 171, 195, 197) viya, sampiṇḍane vā, tena yathā vatthasuttādīsu paṭipakkhadhammappakāsanavasena yathānusandhi , evaṃ imasmimpi brahmajāleti apekkhanaṃ, sampiṇḍanaṃ vā karoti. Tathā hi niccasārādipaññāpakānaṃ diṭṭhigatānaṃ vasena uṭṭhitāyaṃ desanā niccasārādisuññatāpakāsanena niṭṭhāpitāti. ‘‘Tenā’’tiādinā yathāvuttasaṃvaṇṇanāya guṇaṃ dasseti.

Paritassitavipphanditavāravaṇṇanā

105-

我来帮您翻译这段巴利文经文。这段经文似乎是一部注释书的片段。我会按照您的要求直译成简体中文，保持完整性和对仗性：
这里的含义是 - "据说"这个词表示不喜欢的意思，以此表明对世尊所教导的无我之理不喜欢的状态。"善法"是一种称呼，意思是"诸位真实之法"。如果色是无我...乃至...识是无我。"若是这样"就是与经文其余部分的连接。"非我所作"意思是不是由我所作，或是由无我的诸蕴所作。"将触及何我"意思是将触及何种我的状态。在无我的情况下，又因为诸蕴是刹那性的，那些业将触及什么样的我呢，谁将感受业果呢，这就是所说的意思。"以己心知彼比丘之心念"，是与心差别智相应或与一切智智相应而了知的意思。
"无智者"是指因为缺乏闻法等而不精通圣法的愚人。"智者"是智慧的代称，因为能知能解之故。"为无明所困"是为无明所束缚，因为未受圣法调伏而未断无明的意思。"以渴爱为主的心"是指"如果确实没有所谓的我存在，那么谁来感受我所造作的业的果报呢？若有我存在则会有业果的享受"，这种以渴爱为主导而生起的、与我见执取相应的心。"应该超越"意思是应该超越跨过。这里的意思是说 - 虽然诸行是刹那性的，但在哪个相续中造业，就在那里感果，仅仅是法聚的成就与业果的关系，错误地执取一性的观点，认为必须有一个作者和感受者，否则业和业果就会失去联系，这样就会认为应该超越导师所教导的我与我所空性的教法。现在为了显示不应超越，所以说"你们认为如何"等等。
"上面的开示"是指在下面开示所阐明的法的源头之上所进行的开示。在随顺法和对治法两种开示方式中，这是显示随顺法方式的随顺关系，即"上面出现了六神通"。其余的一切则是依对治法的方式来开示。这些经典都在中部圣典根本五十经中。"烦恼"是指"贪是心的污染"等烦恼方面。"争论"是指诤论。"不忍"是指嗔怒。"锯喻"是指锯子的譬喻。"在这里也"中的"也"字表示期待，如"这也是波罗夷"等处，或者表示总括。由此，如同在衣服经等处依对治法的方式显示随顺关系那样，在此梵网经中也作如是的期待或总括。如是，依据执著常住实体等见解而起的此开示，以显示无常空性等而结束。以"因此"等显示如上所述注释的功德。
对于忧悲烦恼品的注释
105.

117.Mariyādavibhāgadassanatthanti diṭṭhigatikānaṃ taṇhādiṭṭhiparāmāsassa tathāgatānaṃ jānanapassanena, sassatādimicchādassanassa ca sammādassanena saṅkarābhāva-vibhāgappakāsanatthaṃ. Taṇhādiṭṭhiparāmāsoyeva tesaṃ, na tu tathāgatānamiva yathābhūtaṃ jānanapassanaṃ. Taṇhādiṭṭhivipphandanamevetaṃ micchādassanavedayitaṃ, na tu sotāpannassa sammādassanavedayitamiva niccalanti ca hi imāya desanāya mariyādavibhāgaṃ dasseti. Tena vakkhati ‘‘yena diṭṭhiassādena…pe… taṃ vedayita’’nti, ‘‘diṭṭhisaṅkhātena ceva…pe… dassetī’’ti ca. ‘‘Tadapī’’ti vuttattā yena somanassajātā paññapentīti attho labbhatīti dassetuṃ ‘‘yenā’’tiādi vuttaṃ. Sāmatthiyato hi avagatatthassevettha ta-saddena parāmasanaṃ. Diṭṭhiassādenāti diṭṭhiyā paccayabhūtena assādena. ‘‘Diṭṭhisukhenā’’tiādi tasseva vevacanaṃ. Ajānantānaṃ apassantānaṃ tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ tadapi vedayitaṃ taṇhāgatānaṃ vedayitanti sambandho.

‘‘Yathābhūtadhammānaṃ sabhāva’’nti ca avisesena vuttaṃ. Na hi saṅkhatadhammasabhāvaṃ ajānanamattena micchā abhinivisanti. Sāmaññajotanā ca visese avatiṭṭhati. Tasmāyamettha visesayojanā kātabbā – ‘‘sassato attā ca loko cā’’ti idaṃ diṭṭhiṭṭhānaṃ evaṃgahitaṃ evaṃparāmaṭṭhaṃ evaṃgatikaṃ hoti evaṃabhisamparāyanti yathābhūtamajānantānaṃ apassantānaṃ atha vā yasmiṃ vedayite avītataṇhatāya evaṃdiṭṭhigataṃ upādīyati, taṃ vedayitaṃ samudayaatthaṅgamādito yathābhūtamajānantānaṃ apassantānanti. Evaṃ visesayojanāya hi yathā anāvaraṇañāṇasamantacakkhūhi tathāgatānaṃ yathābhūtamettha jānanaṃ, passanañca hoti, na evaṃ diṭṭhigatikānaṃ, atha kho tesaṃ taṇhādiṭṭhiparāmāsoyevāti imamatthaṃ imāya desanāya dassetīti pākaṭaṃ hoti. Evampi cāyaṃ desanā mariyādavibhāgadassanatthaṃ jātā.

Vedayitanti ‘‘sassato attā ca loko cā’’ti (dī. ni. 

我来 对这段巴利文进行直译：
"为了显示界限差别"是为了揭示见解执持者的贪爱见之遍计执与如来的如实知见，以及常见等邪见与正见之间的无混杂之差别。他们只有贪爱见之遍计执，而不像如来那样有如实知见。这只是贪爱见的动摇所感受的邪见，而不像须陀洹的正见感受那样稳固，因为通过这个开示显示了界限差别。因此将说"以何见味...乃至...那种感受"和"以见所称...乃至...显示"。因为说了"那个也"，所以为了显示"由此而生喜悦而施设"的意思，才说"以何"等。这里以"那"字指代由意义力而得知的内容。"以见味"是指以见为缘的喜味。"以见乐"等是它的同义词。"对于那些不知不见的沙门婆罗门们，那种感受也是贪爱者的感受"，这是其中的关系。
"如实法的自性"是不加区别地说的。因为仅仅不知有为法的自性并不会产生邪执。一般的说明也建立在特殊之上。因此这里应当作如下特殊连接:"我与世间是常住"这个见处，如是执取、如是遍计、如是趣向、如是未来，是对于不如实知见者而言的；或者说，对于未离贪者，于何种感受而执取如是见解，对于不如实知见那种感受的集起与灭尽等的人而言。通过这样的特殊连接，就清楚地显示了:如来以无障碍智、普眼在此有如实知见，见解执持者则不然，他们只有贪爱见的遍计执，这个意思是通过这个开示来显示的。如此这个开示也是为了显示界限差别而生起的。
"感受"是指"我与世间是常住"等

1.31) diṭṭhipaññāpanavasena pavattaṃ diṭṭhissādasukhapariyāyena vuttaṃ, tadapi anubhavanaṃ. Taṇhāgatānanti taṇhāya upagatānaṃ, pavattānaṃ vā tadeva vuttinayena vivarati ‘‘kevalaṃ…pe… vedayita’’nti. Tañca kho panetanti ca yathāvuttaṃ vedayitameva paccāmasati, tenetaṃ dīpeti – ‘‘tadapi vedayitaṃ taṇhāgatānaṃ vedayitamevā’’ti vacchinditvā ‘‘tadapi vedayitaṃ paritassitavipphanditamevā’’ti puna sambandho kātabboti. Tadapi tāva na sampāpuṇātīti heṭṭhimaparicchedena mariyādavibhāgaṃ dassetuṃ ‘‘na sotāpannassa dassanamiva niccala’’nti vuttaṃ. Dassananti ca sammādassanasukhaṃ, maggaphalasukhanti vuttaṃ hoti. Kuto cāyamattho labbhatīti eva-saddasāmatthiyato. ‘‘Paritassitavipphanditamevā’’ti hi vuttena maggaphalasukhaṃ viya avipphanditaṃ hutvā ekarūpe avatiṭṭhati, atha kho taṃ vaṭṭāmisabhūtaṃ diṭṭhitaṇhāsallānuviddhatāya sauppīḷattā vipphanditamevāti attho āpanno hoti, tenevāha ‘‘paritassitenā’’tiādi. Ayamettha aṭṭhakathāmuttako sasambandhanayo.

Evaṃ visesakāraṇato dvāsaṭṭhi diṭṭhigatāni vibhajitvā idāni avisesakāraṇato tāni dassetuṃ ‘‘tatra bhikkhave’’tiādikā desanā āraddhā. Sabbesañhi diṭṭhigatānaṃ vedanā, avijjā, taṇhā ca avisiṭṭhakāraṇaṃ. Tattha tadapīti ‘‘sassataṃ attānañca lokañca paññapentī’’ti ettha yadetaṃ ‘‘sassato attā ca loko cā’’ti paññāpanahetubhūtaṃ sukhādibhedaṃ tividhampi vedayitaṃ, tadapi yathākkamaṃ dukkhasallāniccato, avisesena samudayatthaṅgamassādādīnavanissaraṇato vā yathābhūtamajānantānaṃ apassantānaṃ hoti, tato eva ca sukhādipatthanāsambhavato, taṇhāya ca upagatattā taṇhāgatānaṃ taṇhāparitassitena diṭṭhivipphanditameva diṭṭhicalanameva. ‘‘Asati attani ko vedanaṃ anubhavatī’’ti kāyavacīdvāresu diṭṭhiyā copanappattimattameva, na pana diṭṭhiyā paññapetabbo koci dhammo sassato atthīti adhippāyoti. Ekaccasassatādīsupi esa nayo.

Phassapaccayavāravaṇṇanā

118.Paramparapaccayadassanatthanti yaṃ diṭṭhiyā mūlakāraṇaṃ, tassāpi kāraṇaṃ, puna tassapi kāraṇanti evaṃ paccayaparamparadassanatthaṃ. Yena hi taṇhāparitassitena etāni diṭṭhigatāni pavattanti, tassa vedayitaṃ paccayo, vedayitassāpi phasso paccayoti evaṃ paccayaparamparavibhāvinī ayaṃ desanā. Kimatthiyaṃ pana paccayaparamparadassananti ce? Atthantaraviññāpanatthaṃ. Tena hi yathā diṭṭhisaṅkhāto paññāpanadhammo, tappaccayadhammā ca yathāsakaṃ paccayavaseneva uppajjanti, na paccayehi vinā, evaṃ paññapetabbadhammāpi rūpavedanādayo, na ettha koci sassato attā vā loko vāti evamatthantaraṃ viññāpitaṃ hoti. Taṇhādiṭṭhipariphanditaṃ tadapi vedayitaṃ diṭṭhikāraṇabhūtāya taṇhāya paccayabhūtaṃ phassapaccayā hotīti attho.



我来 助您翻译这段巴利文：
由见解施设而转起，以见味乐的同义词而说，那也是体验。"贪爱者"是指已到达贪爱的人，或者说已转起的人，就是以说明方式解释"仅仅...乃至...感受"。"而且那个"就是指前面所说的感受，因此这表明 - 应当将"那种感受也是贪爱者的感受"切断后，重新连接为"那种感受也只是忧悲烦恼的动摇"。"连那个都不能达到"是为了显示以下限来显示界限差别而说"不像须陀洹的见那样稳固"。"见"是指正见之乐，即是说道果之乐。为什么能得到这个意思呢？是从"只是"这个词的意义力。因为说"只是忧悲烦恼的动摇"，表明它不像道果之乐那样不动摇而住于一相，相反，它是轮回诱饵性的，因为被见与爱的箭所刺穿而有压迫，所以是动摇的，因此说"以忧悲"等。这是此处超出注释书的有关联的道理。
如此依特殊原因分别六十二种见解后，现在为了依一般原因显示它们而开始"诸比丘，在此"等开示。因为一切见解都以受、无明、爱为共同原因。其中"那个也"是指在"施设我与世间是常住"中，凡是作为施设"我与世间是常住"的因由的乐等三种感受，那个也是对于不如实知见苦箭的无常性，或者不分别地说是集灭味患出离的人而有，正因如此而有希求乐等的可能，又因为到达渴爱而成为贪爱者的贪爱忧悲的见解动摇，只是见解的摇动。"若无我者谁感受受"，只是在身语二门中见解的动摇达到的程度，并非有任何应由见解所施设的常住法存在，这是其意趣。在一分常等见中也是这个道理。
关于触缘品的注释
118
为了显示相续因缘的意思是为了显示见解的根本原因，那个原因的原因，再者那个的原因，如此因缘相续的意思。因为由那个贪爱忧悲而这些见解转起，它以感受为缘，感受又以触为缘，如此这个开示显示因缘相续。那么为什么要显示因缘相续呢？是为了使人了知其他意义。因为通过这个，如同见解所称的施设法及其诸因缘法都只依各自的因缘而生起，不离因缘，同样所应施设的诸法如色受等也是如此，这里没有任何常住的我或世间，如此使人了知其他意义。贪爱见的动摇，那个感受是以作为见解原因的贪爱的缘由，是以触为缘而有的意思。

131.Tassa paccayassāti tassa phassasaṅkhātassa paccayassa. Diṭṭhivedayite diṭṭhiyā paccayabhūte vedayite, phassapadhānehi attano paccayehi nipphādetabbe. Sādhetabbe cetaṃ bhummaṃ. Balavabhāvadassanatthanti balavakāraṇabhāvadassanatthaṃ. Tathā hi vināpi cakkhādivatthūhi, sampayuttadhammehi ca kehici vedanā uppajjati, na pana kadācipi phassena vinā, tasmā phasso vedanāya balavakāraṇaṃ. Na kevalaṃ vedanāya eva, atha kho sesasampayuttadhammānampi. Sannihitopi hi visayo sace cittuppādo phusanākāravirahito hoti, na tassa ārammaṇapaccayo bhavatīti phasso sabbesampi sampayuttadhammānaṃ visesapaccayo. Tathā hi bhagavatā dhammasaṅgaṇīpakaraṇe cittuppādaṃ vibhajantena ‘‘phasso hotī’’ti phassasseva paṭhamamuddharaṇaṃ kataṃ, vedanāya pana sātisayamadhiṭṭhānapaccayo eva. ‘‘Paṭisaṃvedissantī’’ti vuttattā ‘‘tadapī’’ti etthādhikāroti āha ‘‘taṃ vedayita’’nti. Gamyamānatthassa vā-saddassa payogaṃ pati kāmacārattā, lopattā, sesattāpi ca esa na payutto. Evamīdisesu. Hoti cettha –

‘‘Gamyamānādhikārato, lopato sesato cāti;

Kāraṇehi catūhipi, na katthaci ravo yutto’’ti.

‘‘Yathā hī’’tiādinā phassassa balavakāraṇatādassanena tadatthaṃ samattheti. Tattha patatoti patantassa. Thūṇāti upatthambhakadārussetaṃ adhivacanaṃ.

Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā

144. Kiñcāpi imasmiṃ ṭhāne pāḷiyaṃ vedayitamanāgataṃ, heṭṭhā pana tīsupi vāresu adhikatattā, upari ca ‘‘phussa phussa paṭisaṃvedentī’’ti vakkhamānattā vedayitamevettha padhānanti āha ‘‘sabbadiṭṭhivedayitāni sampiṇḍetī’’ti. ‘‘Yepi te’’ti tattha tattha āgatassa ca pi-saddassa atthaṃ sandhāya ‘‘sampiṇḍetī’’ti vuttaṃ. Ye te samaṇabrāhmaṇā sassatavādā…pe… sabbepi te chahi phassāyatanehi phussa phussa paṭisaṃvedentīti hi vedayitakiriyāvasena taṃtaṃdiṭṭhigatikānaṃ sampiṇḍitattā vedayitasampiṇḍanameva jātaṃ. Sabbampi hi vākyaṃ kiriyāpadhānanti. Upari phasse pakkhipanatthāyāti ‘‘chahi phassāyatanehī’’ti vutte upari phasse pakkhipanatthaṃ, pakkhipanañcettha vedayitassa phassapaccayatādassanameva. ‘‘Chahi phassāyatanehi phussa phussa paṭisaṃvedentī’’ti iminā hi chahi ajjhattikāyatanehi chaḷārammaṇapaṭisaṃvedanaṃ ekantato chaphassahetukamevāti dassitaṃ hoti, tena vuttaṃ ‘‘sabbe te’’tiādi.

Kambojoti evaṃnāmakaṃ raṭṭhaṃ. Tathā dakkhiṇāpatho. ‘‘Sañjātiṭṭhāne’’ti iminā sañjāyanti etthāti adhikaraṇattho sañjāti-saddoti dasseti. Evaṃ samosaraṇa-saddo. Āyatana-saddopi tadubhayatthe. Āyataneti samosaraṇabhūte catumahāpathe. Nanti mahānigrodharukkhaṃ. Idañhi aṅguttarāgame pañcanipāte saddhānisaṃsasuttapadaṃ. Tattha ca seyyathāpi bhikkhave subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hotī’’ti (a. ni. 

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131
"那个缘"是指那个称为触的缘。"见的感受"是指成为见的缘的感受，是应由以触为主的自身诸缘而产生。这是处格。"为了显示强力性"是为了显示强有力的原因性。因为即使没有眼等依处和某些相应法，受也能生起，但是从未有离触而生起的时候，因此触是受的强有力原因。不仅对受如此，对其余相应法也是如此。因为即使所缘现前，如果心的生起缺乏触的形相，就不能成为它的所缘缘，所以触是一切相应法的特殊缘。因此世尊在《法集论》中分析心生起时，首先列举"有触"，而对受来说则是特别的所依缘。因为说"将感受"，所以"那个也"在此是主题，因此说"那个感受"。或者说，对于应理解的意思，由于va-词可以自由运用，由于省略，由于剩余，所以这里没有使用它。在这样的情况下都是如此。这里有：
"由于应理解的主题，由于省略，由于剩余，
由于这四种原因，在某些地方声音不相应。"
以"就像"等通过显示触的强有力原因性来证成其义。其中"落下"是指正在落下。"柱子"是支撑木材的代称。
关于见解执持者所依轮回论的注释
144
虽然在这个地方经文中没有出现感受，但因为在前面三品中是主要的，以及在后面将说"触已触已而感受"，所以在这里感受是主要的，因此说"总括一切见之感受"。"凡是那些"，考虑到在各处出现的"也"字的意思而说"总括"。因为"凡是那些常见论的沙门婆罗门...乃至...他们一切都以六触处触已触已而感受"，是依感受的动作而总括各种见解执持者，所以成为感受的总括。因为一切句子都是以动作为主。"为了上面放入触"是在说"以六触处"时为了在上面放入触，而这里的放入就是显示感受以触为缘。因为通过"以六触处触已触已而感受"这句话显示以六内处对六所缘的感受绝对是以六触为因，因此说"他们一切"等。
"剑浮阇"是这样名字的国家。同样"南方"也是。通过"出生处"这个词显示"出生于此"的意思是处所义的出生词。"会合"字也是如此。"处"字也有这两种意思。"在处所"是指在作为会合处的四衢大道。"那个"是指大榕树。这是《增支部》五集中信功德经的经句。在那里说："诸比丘，譬如在好地的四衢大道上的大榕树成为周围鸟类的庇护所"等。

5.38) tanniddeso vutto. Sati satiāyataneti satisaṅkhāte kāraṇe vijjamāne, tatra tatreva sakkhitabbataṃ pāpuṇātīti attho. Āyatanti ettha phalāni tadāyattavuttitāya pavattanti, āyabhūtaṃ vā attano phalaṃ tanoti pavattetīti āyatanaṃ, kāraṇaṃ. Sammantīti upasammanti assāsaṃ janenti. Āyatana-saddo aññesu viya na ettha atthantarāvabodhakoti āha ‘‘paṇṇattimatte’’ti, tathā tathā paññattimatteti attho. Rukkhagacchasamūhe paṇṇattimatte hi araññavohāro, araññameva ca araññāyatananti. Atthattayepīti ettha pi-saddena ākaranivāsādhiṭṭhānatthe sampiṇḍeti. ‘‘Hiraññāyatanaṃ suvaṇṇāyatana’’ntiādīsu hi ākare, ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāse, ‘‘kammāyatanaṃ sippāyatana’’ntiādīsu adhiṭṭhāne pavattati, nissayeti attho.

Āyatanti ettha ākaronti, nivasanti, adhiṭṭhahantīti yathākkamaṃ vacanattho. Cakkhādīsu ca phassādayo ākiṇṇā, tāni ca nesaṃ vāso, adhiṭṭhānañca nissayapaccayabhāvato. Tasmā tadetampi atthattayamidha yujjatiyeva. Kathaṃ yujjatīti āha ‘‘cakkhādīsu hī’’tiādi. Phasso vedanā saññā cetanā cittanti ime phassapañcamakā dhammā upalakkhaṇavasena vuttā aññesampi taṃsampayuttadhammānaṃ āyatanabhāvato, padhānavasena vā. Tathā hi cittuppādaṃ vibhajantena bhagavatā teyeva ‘‘phasso hoti, vedanā, saññā, cetanā, cittaṃ hotī’’ti paṭhamaṃ vibhattā. Sañjāyanti tannissayārammaṇabhāvena tattheva uppattito. Samosaranti tattha tattha vatthudvārārammaṇabhāvena samosaraṇato. Tāni ca nesaṃ kāraṇaṃ tesamabhāve abhāvato. Ayaṃ pana yathāvutto sañjātidesādiattho ruḷhivaseneva tattha tattha niruḷhatāya eva pavattattāti ācariyaānandattherena vuttaṃ. Ayaṃ pana padatthavivaraṇamukhena pavatto attho – āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ. Cakkhādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādikiccena āyatanti uṭṭhahanti ghaṭenti vāyamanti, āyabhūte ca dhamme etāni tanonti vitthārenti, āyatañca saṃsāradukkhaṃ nayanti pavattentīti. Iti iminā nayenāti ettha ādiatthena iti saddena ‘‘sotaṃ paṭiccā’’tiādipāḷiṃ saṅgaṇhāti.

Tattha tiṇṇanti cakkhupasādarūpārammaṇacakkhuviññāṇādīnaṃ tiṇṇaṃ visayindriyaviññāṇānaṃ. Tesaṃ samāgamanabhāvena gahetabbato ‘‘phasso saṅgatī’’ti vutto. Tathā hi so ‘‘sannipātapaccupaṭṭhāno’’ti vuccati. Iminā nayena āropetvāti sambandho. Tena imamatthaṃ dasseti – yathā ‘‘cakkhuṃpaṭicca…pe… phasso’’ti (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.

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在有称为念的因缘存在时，就在那里那里达到应被见证的状态，这是其意思。"处"是因为果在此依赖而转起，或者说是因为能引导作为自己的果而延续进行，所以叫做处，即是因。"寂静"是安息、生起安慰。处字在这里不像在其他地方那样表示其他含义，所以说"仅仅施设"，意思是只是如此这般的施设。因为在树丛聚集处只是一种森林的言说，森林就是森林处。"在三种意义中也"，这里的"也"字总括了生产处、住处和依止处的意思。因为在"金处、黄金处"等中是生产处的意思，在"自在天处、婆修天处"等中是住处的意思，在"工作处、技艺处"等中是依止处的意思，即是依止的意思。
"来到"这里的语义依次是生产、居住、依止。在眼等处中触等遍满，它们是这些法的住处，也是依止处，因为是依止缘。因此这三种意义在这里都适合。怎么适合呢？所以说"在眼等"等。触、受、想、思、心这些以触为第五的法是以摄取的方式说的，因为其他相应法也是处的性质，或者是依主要而说。因此世尊在分析心生起时首先分别了这些:"有触、受、想、思、心"。生起是因为依彼为所依、所缘而在彼处生起。会合是因为在彼彼处以所依门和所缘的方式会合。它们是这些法的因，因为在无彼时无此。阿难长老说，这个如前所述的生起处等意义是依习惯用法而在彼彼处确定而转起的。这是通过解释词义而转起的意思 - 因为处、因为延续来处、因为引导延续而称为处。因为在眼等处中,以彼彼门和所缘的心心所法以各自的感受等作用而努力奋起，这些门处使作为来处的诸法延展开来，并且引导延续的轮回苦而使之进行。因此以这个方式，这里以"等"的意思包摄"缘于耳"等经文。
其中"三"是指眼净色、色所缘、眼识等三种境、根、识。因为应当以它们的会合状态而把握，所以说"触是和合"。因此说它是"以会合为现起"。与"以这个方式配合"相连。由此显示这个意思 - 如"缘于眼...乃至...触"等;

4.61; kathā. 465) etasmiṃ sutte vijjamānesupi saññādīsu sampayuttadhammesu vedanāya padhānakāraṇabhāvadassanatthaṃ phassasīsena desanā katā, evamidhāpi ‘‘phassapaccayā vedanā’’tiādinā phassaṃ ādiṃ katvā aparantapaṭisandhānena paccayaparamparaṃ dassetuṃ ‘‘chahi phassāyatanehī’’ti ca ‘‘phussa phussā’’ti ca phassasīsena desanā katāti. Phassāyatanādīnīti ādi-saddena ‘‘phussa phussā’’ti vacanaṃ saṅgaṇhāti.

‘‘Kiñcāpī’’tiādinā saddamattato codanālesaṃ dassetvā ‘‘tathāpī’’tiādinā atthato taṃ pariharati. Na āyatanāni phusanti rūpānamanārammaṇabhāvato. Phasso arūpadhammo visamāno ekadesena ārammaṇaṃ analliyamānopi phusanākārena pavatto phusanto viya hotīti āha ‘‘phassova taṃ taṃ ārammaṇaṃ phusatī’’ti. Teneva so ‘‘phusanalakkhaṇo, saṅghaṭṭanaraso’’ti ca vuccati. ‘‘Chahi phassāyatanehi phussa phussā’’ti aphusanakiccānipi nissitavohārena phusanakiccāni katvā dassanameva phasse upanikkhipanaṃ nāma yathā ‘‘mañcā ghosantī’’ti. Upanikkhipitvāti hi phusanakiccāropanavasena phassasmiṃ pavesetvāti attho. Phassagatikāni katvā phassupacāraṃ āropetvāti vuttaṃ hoti. Upacāro nāma vohāramattaṃ, na tena atthasiddhi ataṃsabhāvato. Atthasijjhanako pana taṃsabhāvoyeva attho gahetabboti dassetuṃ ‘‘tasmā’’tiādimāha. Yathāhu –

‘‘Atthañhi nātho saraṇaṃ avoca,

Na byañjanaṃ lokahito mahesī’’ti.

Attano paccayabhūtānaṃ channaṃ phassānaṃ vasena cakkhusamphassajā yāva manosamphassajāti saṅkhepato chabbidhaṃ sandhāya ‘‘chaphassāyatanasambhavā vedanā’’ti vuttaṃ. Vitthārato pana –

‘‘Phassato chabbidhāpetā, upavicārabhedato;

Tidhā nissitato dvīhi, tidhā kālena vaḍḍhitā’’ti. –

Aṭṭhasatapariyāye vuttanayena aṭṭhasatappabhedā. Mahāvihāravāsino cettha yathā viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ , evaṃ phassaṃ, vedanañca paccayapaccayuppannampi sasantatipariyāpannaṃ dīpento vipākameva icchanti, aññe pana yathā tathā vā paccayabhāvo sati na sakkā vajjetunti sabbameva icchanti. Sāti yathāvuttappabhedā vedanā. Rūpataṇhādibhedāyāti ‘‘seṭṭhiputto brāhmaṇaputto’’ti pitunāmavasena viya ārammaṇanāmavasena vuttāya rūpataṇhā yāva dhammataṇhāti saṅkhepato chabbidhāya. Vitthārato pana –

‘‘Rūpataṇhādikā kāma-taṇhādīhi tidhā puna;

Santānato dvidhā kāla-bhedena guṇitā siyu’’nti. –

Evaṃ vuttaaṭṭhasatappabhedāya. Upanissayakoṭiyāti upanissayasīsena. Kasmā panettha upanissayapaccayova uddhaṭo, nanu sukhā vedanā, adukkhamasukhā ca taṇhāya ārammaṇamattaārammaṇādhipatiārammaṇūpanissayapakatūpanissayavasena catudhā paccayo, dukkhā ca ārammaṇamattapakatūpanissayavasena dvidhāti? Saccametaṃ, upanissaye eva pana taṃ sabbampi antogadhanti evamuddhaṭo. Yuttaṃ tāva ārammaṇūpanissayassa upanissayasāmaññato upanissaye antogadhatā, kathaṃ pana ārammaṇamattaārammaṇādhipatīnaṃ tattha antogadhabhāvo siyāti? Tesampi ārammaṇasāmaññato ārammaṇūpanissayena saṅgahitattā ārammaṇūpanissayavasamodhānabhūteva upanissaye eva antogadhatā hoti. Etadatthameva hi sandhāya ‘‘upanissayenā’’ti avatvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Siddhe hi satyārambho niyamāya vā hoti atthantaraviññāpanāya vāti. Evamīdisesu.


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如同在这部经中虽有想等相应法存在，为了显示受是主要因缘，以触为首而作开示，同样在此也是以"缘触有受"等，以触为开始，通过连接后边而显示因缘相续，所以以"以六触处"和"触已触已"等以触为首而作开示。"触处等"中的"等"字包含"触已触已"等言说。
以"虽然"等显示仅从词语方面的质疑痕迹后，以"然而"等从意义上来消除它。处不能触，因为色法没有所缘性。触虽是无色法，虽然不能真实地接触一部分所缘，但以触的行相而转起，好像在触，所以说"只有触触及彼彼所缘"。正因如此，它被说为"以触为相，以撞击为味"。"以六触处触已触已"，将非触作用的也通过依止的言说作为触作用来显示，这就是放入触中，如同"床在吼叫"。"放入"的意思是通过安立触作用而放入触中。也就是说，使成为触的性质，安立触的假说。假说仅仅是言说，因为不是那个自性，所以不能成就义。为了显示应取能成就义的、具有那个自性的义，所以说"因此"等。如说：
"导师说义为归依，
世间利益的大仙不说文句。"
依自己的缘即六触的力量，从眼触生乃至意触生，简略来说是六种，所以说"六触处所生的受"。详细来说：
"从触有六种，由寻差别分，
依止分三种，由二分三时。"
如在八百法门中所说的八百种差别。此中大寺住者认为，如同识、名色、六处，同样触与受虽是缘与缘生，但只要属于自相续，就显示只是异熟，其他人则认为只要有缘的性质就不能排除，所以都接受。"它"是指如前所说差别的受。"色爱等差别"是如同依父名而说"长者子、婆罗门子"一样，依所缘名而说的从色爱到法爱简略来说六种。详细来说：
"从色爱等以欲爱等分三种，
复由相续分二，由时差别而乘。"
如是说有八百种差别。"以亲依止为首"是以亲依止为主。为什么在这里只提出亲依止缘，难道乐受和不苦不乐受不是通过单纯所缘、所缘增上、所缘亲依止、自然亲依止四种方式作为爱的缘，苦受不是通过单纯所缘和自然亲依止两种方式吗？这是真的，但是这一切都包含在亲依止中，所以这样提出。所缘亲依止由于与亲依止相同而包含在亲依止中是合适的，但是单纯所缘和所缘增上如何能包含在其中呢？它们也因为与所缘相同而被所缘亲依止所摄，所以包含在与所缘亲依止结合的亲依止中。正是为了这个意思，所以不说"以亲依止"而说"以亲依止为首"。因为在已成就时开始是为了确定或为了使知其他义。在这样的情况下都是如此。


Catubbidhassāti kāmupādānaṃ yāva attavādupādānanti catubbidhassa. Nanu ca taṇhāva kāmupādānaṃ, kathaṃ sāyeva tassa paccayo siyāti? Saccaṃ, purimataṇhāya pana upanissayapaccayena pacchimataṇhāya daḷhabhāvato purimāyeva taṇhā pacchimāya paccayo bhavati. Taṇhādaḷhattameva hi ‘‘kāmupādānaṃ upāyāso upakaṭṭhā’’tiādīsu viya upa-saddassa daḷhatthe pavattanato. Apica dubbalā taṇhā taṇhāyeva, balavatī taṇhā kāmupādānaṃ. Atha vā apattavisayapatthanā taṇhā tamasi corānaṃ hatthapasāraṇaṃ viya, sampattavisayaggahaṇaṃ kāmupādānaṃ corānaṃ hatthagatabhaṇḍaggahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā. Santuṭṭhitāpaṭipakkhaṃ kāmupādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ kāmupādānaṃ. Ayampi tesaṃ viseso kecivādavasena ācariyadhammapālattherena (dī. ni. ṭī. 1.144) dassito purimanayasseva visuddhimagge (visuddhi. 1.144) sakavādabhāvena vuttattā.

Asahajātassa upādānassa upanissayakoṭiyā, sahajātassa pana sahajātakoṭiyāti yathālābhamattho gahetabbo. Tattha asahajātā anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi chadhā paccayo. Ārammaṇabhūtā pana ārammaṇamattaārammaṇādhipatiārammaṇūpanissayehi tidhā, taṃ sabbampi vuttanayena upanissayeneva saṅgahetvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Yasmā ca taṇhāya rūpādīni assādetvā kāmesu pātabyataṃ āpajjati, tasmā taṇhā kāmupādānassa upanissayakoṭiyā paccayo. Tathā rūpādibhede sammūḷho ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94-95, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 

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"四种"是指从欲取到我语取的四种。然而欲取不就是渴爱吗？那么它怎么能成为自己的缘呢？这是真的，但是前面的渴爱通过亲依止缘使后面的渴爱变得强固，所以前面的渴爱成为后面的缘。因为渴爱的强固性，就像在"欲取、忧恼、逼近"等中"upa"（上）字表示强固的意思一样。又或者，弱的渴爱就只是渴爱，强的渴爱就是欲取。或者说，对未得境界的希求是渴爱，如同盗贼在黑暗中伸手，对已得境界的执取是欲取，如同盗贼抓取已到手的财物。渴爱是少欲的对立，欲取是知足的对立。渴爱是追求之苦的根源，欲取是守护之苦的根源。这些差别也是阿阇黎法护长老依某些论师的说法而显示的，因为在清净道论中以自宗的方式说了前面的道理。
应当根据所得而理解：对于非俱生的取是以亲依止为首，对于俱生的则是以俱生为首。其中非俱生的刚灭的以等无间、相续、等无间亲依止、无有、离去、习行六种为缘。作为所缘的则以单纯所缘、所缘增上、所缘亲依止三种为缘，这一切如前所说都摄在亲依止中，所以说"以亲依止为首"。又因为由于渴爱而爱着色等，而陷入对欲的沉溺，所以渴爱以亲依止为首作为欲取的缘。同样，对色等差别愚痴而说"无布施"等;

10.176, 217; dha. sa. 1221; vibha. 907, 925, 971) micchādassanaṃ, saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmasanaṃ, khandhesu attattaniyagāhabhūtaṃ sakkāyadassanañca gaṇhāti. Tasmā itaresampi tiṇṇaṃ taṇhā upanissayakoṭiyā paccayoti daṭṭhabbaṃ. Sahajātā pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā sahajātānaṃ paccayo. Tampi sabbaṃ sahajātapaccayeneva saṅgahetvā ‘‘sahajātakoṭiyā’’ti vuttaṃ.

Bhavassāti kammabhavassa ceva upapattibhavassa ca. Tattha cetanādisaṅkhātaṃ sabbaṃ bhavagāmikammaṃ kammabhavo. Kāmabhavādinavavidho upapattibhavo. Tesu upapattibhavassa catubbidhampi upādānaṃ upapattibhavahetubhūtassa kammabhavassa kāraṇabhāvato, tassa ca sahāyabhāvūpagamanato pakatūpanissayavasena paccayo. Kammārammaṇakaraṇakāle pana kammasahajātamupādānaṃ upapattibhavassa ārammaṇavasena paccayo. Kammabhavassa pana sahajātassa sahajātamupādānaṃ sahajātaaññamaññanissayasampayuttaatthiavigatavasena ceva hetumaggavasena ca anekadhā paccayo. Asahajātassa pana anantarassa asahajātamupādānaṃ anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena, itarassa ca nānantarassa pakatūpanissayavasena, sammasanādikālesu ārammaṇādivasena ca paccayo. Tattha anantarādike upanissayapaccaye, sahajātādike ca sahajātapaccaye pakkhipitvā tathāti vuttaṃ, rūpūpahārattho vā hesa anukaḍḍhanattho vā. Tena hi upanissayakoṭiyā ceva sahajātakoṭiyā cāti atthaṃ dasseti.

Bhavojātiyāti ettha bhavoti kammabhavo adhippeto. So hi jātiyā paccayo, na upapattibhavo. Jātiyeva hi upapattibhavoti, sā ca paṭhamābhinibbattakhandhā. Tena vuttaṃ ‘‘jātīti panettha savikārā pañcakkhandhā daṭṭhabbā’’ti, tenāyaṃ codanā nivattitā ‘‘nanu jātipi bhavoyeva, kathaṃ so jātiyā paccayo’’ti, kathaṃ panetaṃ jānitabbaṃ ‘‘kammabhavo jātiyā paccayo’’ti ce? Bāhirapaccayasamattepi kammavaseneva hīnapaṇītādivisesadassanato. Yathāha bhagavā ‘‘kammaṃ satte vibhajati yadidaṃ hīnapaṇītatāyā’’ti (ma. ni. 

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邪见、想从轮回中解脱而在非清净道中执取清净道、以及在诸蕴中执取我和我所的有身见。因此应当看到渴爱也以亲依止为首作为其他三种的缘。而俱生的以俱生、相互、依止、相应、有、不离去、因七种方式作为俱生法的缘。那一切也都摄在俱生缘中，所以说"以俱生为首"。
"有"是指业有和生有。其中一切称为思等的能导向有的业是业有。欲有等九种是生有。在这些中，四种取对于生有是以自然亲依止的方式作缘，因为它们是生有之因即业有的原因，也因为成为它的助伴。而在作业为所缘时，与业俱生的取以所缘的方式作为生有的缘。对于业有来说，俱生的取以俱生、相互、依止、相应、有、不离去的方式以及以因、道的方式作为多种缘。而对非俱生的等无间的，非俱生的取以等无间、相续、等无间亲依止、无有、离去、习行的方式，对其他非等无间的则以自然亲依止的方式，在观察等时以所缘等方式作为缘。其中将等无间等放入亲依止缘中，将俱生等放入俱生缘中而如此说，或者这是带来色法的意思，或者是吸引的意思。通过这个显示"以亲依止为首以及以俱生为首"的意思。
"有缘生"中的"有"是指业有。因为它是生的缘，而不是生有。因为生有就是生，它是最初生起的诸蕴。因此说"这里的生应当看作是具变异的五蕴"，由此排除了这个质疑："生不也是有吗？它怎么能作为生的缘呢？"。怎么知道"业有是生的缘"呢？因为即使外在因缘具足，也只是依业而见到低劣、殊胜等差别。如世尊所说："业使众生分别，即是在低劣、殊胜等方面"；

3.289) savikārāti nibbattivikārena savikārā, na aññehi, te ca atthato upapattibhavoyeva, so eva ca tassa kāraṇaṃ bhavitumayutto taṇhāya kāmupādānassa paccayabhāve viya purimapacchimādivisesānamasambhavato, tasmā kammabhavoyeva upapattibhavasaṅkhātāya jātiyā kammapaccayena ceva pakatūpanissayapaccayena ca paccayoti atthaṃ dassetuṃ ‘‘kammapaccayaṃ upanissayeneva saṅgahetvā upanissayakoṭiyā paccayo’’ti vuttaṃ. Yasmā pana jātiyā sati jarāmaraṇaṃ, jarāmaraṇādinā phuṭṭhassa ca bālassa sokādayo sambhavanti, nāsati, tasmā jātijarāmaraṇādīnaṃ upanissayavasena paccayoti āha ‘‘jāti…pe… paccayo’’ti vitthārato atthavinicchayassa akatattā, sahajātūpanissayasīseneva paccayavicāraṇāya ca, dassitattā, aṅgādividhānassa ca anāmaṭṭhattā ‘‘ayamettha saṅkhepo’’tiādi vuttaṃ. Mahāvisayattā paṭiccasamuppādavicāraṇāya niravasesā ayaṃ kuto laddhabbāti codanamapaneti ‘‘vitthārato’’tiādinā. ‘‘Idha panassā’’tiādinā pāḷiyampi paṭiccasamuppādakathā ekadeseneva kathitāti dasseti. Tattha idhāti imasmiṃ brahmajāle. Assāti paṭiccasamuppādassa. Payojanamattamevāti diṭṭhiyā kāraṇabhūtavedanāvasena ekadesamattaṃ payojanameva. ‘‘Mattamevā’’ti hi avadhāraṇatthe pariyāyavacanaṃ ‘‘appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu viya aññamaññatthāvabodhanavasena sapayojanattā, matta-saddo vā pamāṇe, payojanasaṅkhātaṃ pamāṇameva, na taduttarīti attho. ‘‘Matta-saddo avadhāraṇe eva-saddo sanniṭṭhāne’’tipi vadanti. Evaṃ sabbattha. Hoti cettha –

‘‘Mattamevāti ekatthaṃ, mattapadaṃ pamāṇake;

Mattāvadhāraṇe vā, sanniṭṭhānamhi cetara’’nti.

Ekadesenevidha pāḷiyaṃ kathitattā paṭiccasamuppādassa tathā kathane saddhiṃ udāharaṇena kāraṇaṃ dassento ‘‘bhagavā hī’’tiādimāha. Tena imamadhippāyaṃ dasseti ‘‘vaṭṭakathaṃ kathento bhagavā avijjā-taṇhā-diṭṭhīnamaññatarasīsena kathesi, tesu idha diṭṭhisīseneva kathento vedanāya diṭṭhiyā balavakāraṇattā vedanāmūlakaṃ ekadesameva paṭiccasamuppādaṃ kathesī’’ti. Etāni ca suttāni aṅguttaranikāye dasanipāte (a. ni. 10.61 vākyakhandhe) tattha purimakoṭi na paññāyatīti asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbeti evaṃ avijjāya purimo ādimariyādo appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati tatā mariyādassa avijjamānattāti attho. Evañcetanti iminā mariyādābhāvena ayaṃ avijjā kāmaṃ vuccati. Atha ca panāti evaṃ kālaniyamena mariyādābhāvena vuccamānāpi. Idappaccayāti imasmā pañcanīvaraṇasaṅkhātapaccayā avijjā sambhavatīti evaṃ dhammaniyāmena avijjāya koṭi paññāyatīti attho. ‘‘Ko cāhāro avijjāya, ‘pañca nīvaraṇā’ tissa vacanīya’’nti (a. ni. 10.61) hi tattheva vuttaṃ, ṭīkāyaṃ pana ‘‘āsavapaccayā’’ti (dī. ni. ṭī. 

我来 助您翻译这段巴利文：
"具变异"是以生起变异而具变异，不是以其他，它们从意义上来说就是生有，而它不适合作为自己的因，就像在渴爱作为欲取的缘这样，因为前后等差别是不可能的，因此为了显示业有以业缘和自然亲依止缘作为称为生有的生的缘这个意思，所以说"将业缘摄入亲依止中而以亲依止为首作为缘"。又因为有生就有老死，被老死等所触的愚人会有忧等生起，没有则不然，所以说"生...乃至...缘"是以亲依止的方式作为老死等的缘。
因为没有详细地作意义抉择，而且已经通过俱生和亲依止为首显示了缘的考察，且支等的安立也未被触及，所以说"这里是略说"等。由于缘起考察是大境界，为了排除"这个完整的从哪里可得"的质疑，所以说"详细地"等。以"但在这里它的"等显示在经文中缘起论也只是以一部分而说。其中"在这里"是指在这个《梵网经》中。"它的"是指缘起的。"仅仅目的"是指只是以作为见的因的受为一部分的目的。因为"仅仅"是限定义的同义语，如"寿命现在只有少许百年"等，由于通过相互义理解而有目的，或者"仅"字表示量，只是称为目的的量，不超过那个，这是其意思。也有人说"仅字表示限定，就字表示确定"。在一切处都是如此。这里有：
"仅仅是一义，仅字在量中，
仅在限定或，其他在确定。"
因为在这里的经文中只是以一部分说缘起，所以为了显示如此说的理由及其例子而说"因为世尊"等。通过这个显示这个意趣："世尊在说轮回论时以无明、爱、见之一为首而说，在这些中这里只以见为首而说，因为受是见的强力因，所以只说以受为根的一部分缘起。"这些经在《增支部》十集中，"前际不可见"即是说无明生起在某某正等觉者或转轮王的时期，不在那之前，这样无明的前际限定即使是我不受障碍的一切知智也不可见，因为那个限定是不存在的，这是其意思。"虽然如此"是以这个无限定而说这个无明是合理的。"然而"即使这样以时间确定而说无限定。"此缘"的意思是从这个称为五盖的缘而有无明生起，这样依法则而见到无明的边际。因为在那里说"什么是无明的食？应说是'五盖'"。但在注释中说"缘漏"。

1.144) āha, taṃ udāharaṇasuttena na sameti. Ayaṃ paccayo idappaccayo ma-kārassa da-kārādesavasena. Saddavidū pana ‘‘īdisassa payogassa dissanato ida-saddoyeva pakatī’’ti vadanti, ayuttamevetaṃ vaṇṇavikārādivasena nānāpayogassa dissamānattā. Yathā hi vaṇṇavikārena ‘‘amū’’ti vuttepi ‘‘asū’’ti dissati, ‘‘imesū’’ti vuttepi ‘‘esū’’ti, evamidhāpi vaṇṇavikāro ca vākye viya samāsepi labbhateva yathā ‘‘jānipati tudampatī’’ti. Kimettha vattabbaṃ, pabhinnapaṭisambhidena āyasmatā mahākaccāyanattherena vuttameva pamāṇanti daṭṭhabbaṃ.

Bhavataṇhāyāti bhavasaññojanabhūtāya taṇhāya. Idappaccayāti imasmā avijjāpaccayā. ‘‘Ko cāhāro bhavataṇhāya, ‘avijjā’ tissa vacanīya’’nti hi vuttaṃ. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. Idappaccayāti idha pana vedanāpaccayātveva attho. Nanu diṭṭhiyo eva kathetabbā, kimatthiyaṃ pana paṭiccasamuppādakathananti anuyogenāha ‘‘tenā’’tiādi. Idaṃ vuttaṃ hoti – anulomena paṭiccasamuppādakathā nāma vaṭṭakathā, taṃ kathaneneva bhagavā ete diṭṭhigatikā yāvidaṃ micchādassanaṃ na paṭinissajjanti, tāva iminā paccayaparamparena vaṭṭeyeva nimujjantīti dassesīti. Ito bhavādito. Ettha bhavādīsu. Esa nayo sesapadadvayepi. Iminā apariyantaṃ aparāparuppattiṃ dasseti. Vipannaṭṭhāti vividhena nāsitā.

Vivaṭṭakathādivaṇṇanā



我来 助您翻译这段巴利文：
注释中说"缘漏"，这与例证经不符。"此缘"是"此"的"m"音变成"d"音。但语法学家们说："因为看到这样的用例，'ida'词才是原形"，这是不合适的，因为可以看到依音变等有各种用例。就像依音变说"amū"也见到"asū"，说"imesu"也见到"esu"，同样在这里音变在词组中如同在复合词中也可得到，如"jānipati tudampati"。这里还有什么好说的，应当视已得无碍解的大迦旃延长老所说的为准。
"有爱"是指成为有结的爱。"此缘"是从这个无明缘。因为说"什么是有爱的食？应说是'无明'"。"有见"是指常见。但这里"此缘"的意思是受缘。难道不是应该只说诸见吗？那么说缘起有什么用呢？针对这个质问而说"因此"等。这是说 - 顺说缘起论即是轮回论，世尊以说这个而显示这些持见者只要不舍弃这个邪见，就会依这个缘的相续而沉沦于轮回中。"从这个"是从这个有等。"在这里"是在这些有等中。这个方法在其余两句中也是一样。以此显示无边际的一再生起。"坏失"是以种种方式破坏。
转离轮回论等的解释

145.Diṭṭhigatikādhiṭṭhānanti diṭṭhigatikānaṃ micchāgāhadassanavasena adhiṭṭhānabhūtaṃ, diṭṭhigatikavasena puggalādhiṭṭhānanti vuttaṃ hoti. Puggalādhiṭṭhānadhammadesanā hesā. Yuttayogabhikkhuadhiṭṭhānanti yuttayogānaṃ bhikkhūnamadhiṭṭhānabhūtaṃ, bhikkhuvasena puggalādhiṭṭhānanti vuttaṃ hoti. Vivaṭṭanti vaṭṭato vigataṃ. ‘‘Yehī’’tiādinā diṭṭhigatikānaṃ micchādassanassa kāraṇabhūtāya vedanāya paccayabhūtaṃ heṭṭhā vuttameva phassāyatanamidha gahitaṃ desanākusalena bhagavatāti dasseti. Vedanākammaṭṭhāneti ‘‘vedanānaṃ samudaya’’ntiādikaṃ imaṃ pāḷiṃ sandhāya vuttaṃ. Kiñcimattameva visesoti āha ‘‘yathā panā’’tiādi. Nti ‘‘phassasamudayā, phassanirodhā’’ti vuttaṃ kāraṇaṃ. ‘‘Āhārasamudayā’’tiādīsu kabaḷīkāro āhāro veditabbo. So hi ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 429) paṭṭhāne vacanato kammasamuṭṭhānānampi cakkhādīnaṃ upatthambhakapaccayo hotiyeva. ‘‘Nāmarūpasamudayā’’tiādīsu vedanādikkhandhattayameva nāmaṃ. Nanu ca ‘‘nāmarūpapaccayā saḷāyatana’’nti vacanato sabbesu chasu phassāyatanesu ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ icceva vattabbaṃ, atha kasmā cakkhāyatanādīsu ‘‘āhārasamudayā āhāranirodhā’’ti vuttanti? Saccametaṃ avisesena, idha pana evampi cakkhādīsu sambhavatīti visesato dassetuṃ tathā vuttanti daṭṭhabbaṃ.

Uttaritarajānaneneva diṭṭhigatassa jānanampi siddhanti katvā pāḷiyamanāgatepi ‘‘diṭṭhiñca jānātī’’ti vuttaṃ. Sīlasamādhipaññāyo lokiyalokuttaramissakā, vimutti pana ida heṭṭhimā phalasamāpattiyo ‘‘yāva arahattā’’ti aggaphalassa visuṃ vacanato. Paccakkhānumānena cettha pajānanā, tenevāha ‘‘bahussuto ganthadharo bhikkhu jānātī’’tiādi, yathālābhaṃ vā yojetabbaṃ. Desanā panāti ettha pana-saddo aruciyattho, tenimaṃ dīpeti – yadipi anāgāmiādayo yathābhūtaṃ pajānanti, tathāpi arahato ukkaṃsagativijānanavasena desanā arahattanikūṭena niṭṭhāpitāti. Suvaṇṇageho viya ratanamayakaṇṇikāya desanā arahattakaṇṇikāya niṭṭhāpitāti attho. Ettha ca ‘‘yato kho…pe… pajānātī’’ti etena dhammassa niyyānikabhāvena saddhiṃ saṅghassa suppaṭipattiṃ dasseti, teneva aṭṭhakathāyaṃ ‘‘ko evaṃ jānātīti? Khīṇāsavo jānāti, yāva āraddhavipassako jānātī’’ti paripuṇṇaṃ katvā bhikkhusaṅgho dassito, tena yadetaṃ heṭṭhā vuttaṃ ‘‘bhikkhusaṅghavasenāpi dīpetu’’nti (dī. ni. aṭṭha. 1.8), taṃ yathārutavaseneva dīpitaṃ hotīti daṭṭhabbaṃ.

146.‘‘Desanājālavimutto diṭṭigatiko nāma natthī’’ti dassanaṃ desanāya kevalaparipuṇṇataṃ ñāpetunti veditabbaṃ. Anto jālassāti antojālaṃ, dabbapavesanavasena antojāle akatāpi tannissitavādappavesanavasena katāti antojālīkatā, anto jālassa tiṭṭhantīti vā antojālā, dabbavasena anantojālāpi tannissitavādavasena antojālā katāti antojālīkatā. Abhūtatabbhāve karāsabhūyoge vikāravācakato īpaccayo, antasarassa vā īkārādesoti saddavidū yathā ‘‘dhavalīkāro, kabaḷīkāro’’ti (saṃ. ni. 

我来帮您翻译这段巴利文：
"持见者依止"是指作为持见者邪执见解的依止，即是说依持见者而成为人的依止。这是依人而说法的教说。"瑜伽比丘依止"是指作为修习瑜伽的比丘们的依止，即是说依比丘而成为人的依止。"转离"是离开轮回。通过"以此等"等显示善巧说法的世尊在这里取用前面已说的作为持见者邪见的因即受的缘的触处。"受业处"是指"受的集起"等这段经文而说的。"只是某些差别"，所以说"但是如何"等。"因"是指所说的"缘触集起，缘触灭"。在"缘食集起"等中应知段食。因为在《发趣论》中说"段食对这个身体是以食缘作为缘"，所以它也确实是业所生的眼等的支持缘。在"缘名色集起"等中，名只是受等三蕴。难道不是因为说"缘名色有六处"，所以对一切六触处都应该只说"缘名色集起、缘名色灭"吗？那么为什么在眼处等中说"缘食集起、缘食灭"呢？这在一般情况下是真的，但应当看到在这里是为了特别显示在眼等中也是如此而那样说的。
因为认为以更高的知而已成就对见的知，所以虽然在经文中没有出现也说"知见"。戒定慧是世间出世间混合的，但解脱在这里是下面的果定，因为"乃至阿罗汉"而别说最上果。这里是以现量和比量而了知，所以说"多闻持教的比丘知"等，或者应当根据所得而配合。"但教说"中的"但"字表示不喜，由此显示这个 - 虽然阿那含等如实了知，但是依阿罗汉最胜的了知方式而说，教说是以阿罗汉为顶点而结束的。意思是如同黄金屋以宝石顶尖而结束，教说是以阿罗汉为顶尖而结束。这里通过"从何时...乃至...了知"显示法的出离性和僧的善行，因此在注释中说"谁这样知？漏尽者知，乃至已开始观者知"而完整地显示比丘僧团，由此应当看到前面所说"也依比丘僧团而显示"是依文字本身而显示的。
"没有能脱离教说之网的持见者"的显示应当知道是为了表明教说的完全圆满。"在网内"是内网，虽然依事物的进入而未做在内网中，但依所依之说的进入而做了，所以成为在内网中，或者住在网内即是内网，虽然依事物而不在内网，但依所依之说而在内网，所以成为在内网中。语法学家们说当表示非实事物的状态时，在"kar"词根与"as"词根结合时表示变化，加"ī"词尾，或者末音变成"ī"音，如"dhavalīkāro, kabaḷīkāro"等。;

1.181), imamatthaṃ dassetuṃ ‘‘imassā’’tiādi vuttaṃ. Nissitā avasitāva hutvā ummujjamānā ummujjantīti attho. Māna-saddo cettha bhāvenabhāvalakkhaṇattho appahīnena ummujjanabhāvena puna ummujjanabhāvassa lakkhitattā, tathā ‘‘osīdantā’’tiādīsupi anta-saddo. Ummujjaneneva avuttassāpi nimujjanassa gahaṇanti dasseti ‘‘osīdantā’’tiādinā. Tattha apāyūpapattivasena adho osīdanaṃ, sampattibhavavasena uddhamuggamanaṃ. Tathā parittabhūmimahaggatabhūmivasena, diṭṭhiyā olīnatātidhāvanavasena, pubbantānudiṭṭhiaparantānudiṭṭhivasena ca yathākkamaṃ yojetabbaṃ. Pariyāpannāti antogadhā. Tabbhāvo ca tadābaddhenāti vuttaṃ ‘‘etena ābaddhā’’ti. ‘‘Na hetthā’’tiādinā yathāvuttapāḷiyā āpannatthaṃ dasseti.

Idāni upamāsaṃsandanamāha ‘‘kevaṭṭo viyā’’tiādinā. Ke udake vaṭṭati paricaratīti kevaṭṭo, macchabandho. Kāmaṃ kevaṭṭantevāsīpi pāḷiyaṃ vutto, so pana tadanugatikovāti tathā vuttaṃ. Dasasahassilokadhātūti jātikkhettaṃ sandhāyāha tattheva paṭivedhasambhavato, aññesañca taggahaṇeneva gahitattā. Aññatthāpi hi diṭṭhigatikā ettha pariyāpannā antojālīkatāva. Oḷārikāti pākaṭabhāvena thūlā. Tassāti parittodakassa.

147.‘‘Sabbadiṭṭhīnaṃ saṅgahitattā’’ti etena vādasaṅgahaṇena puggalasaṅgahoti dasseti. Attano…pe… dassentoti desanākusalatāya yathāvuttesu diṭṭhigatikānaṃ ummujjananimujjanaṭṭhānabhūtesu katthacipi bhavādīsu attano anavarodhabhāvaṃ dassento. Nayantīti satte icchitaṭṭhānamāvahanti, taṃ pana tathāākaḍḍhanavasenāti āha ‘‘gīvāyā’’tiādi. ‘‘Nettisadisatāyā’’ti iminā sadisavohāraṃ, upamātaddhitaṃ vā dasseti. ‘‘Sā hī’’tiādi sadisatāvibhāvanā. Gīvāyāti ettha mahājanānanti sambandhīniddeso netīti etthāpi kammabhāvena sambajjhitabbo nī-saddassa dvikammikattā, ākhyātapayoge ca bahulaṃ sāmivacanassa kattukammatthajotakattā. Assāti anena bhagavatā, sā bhavanetti ucchinnāti sambandho. Puna appaṭisandhikabhāvāti sāmatthiyatthamāha. Jīvitapariyādāne vutteyeva hi puna appaṭisandhikabhāvo vutto nāma tasseva adassanassa padhānakāraṇattā. ‘‘Na dakkhantī’’ti ettha anāgatavacanavasena padasiddhi ‘‘yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’tiādīsu (pārā. 228; saṃ. ni. 2.202) viyāti dasseti ‘‘na dakkhissantī’’ti iminā. Kiṃ vuttaṃ hotīti āha ‘‘apaṇṇattikabhāvaṃ gamissantī’’ti. Apaṇṇattikabhāvanti ca dharamānakapaṇṇattiyā eva apaṇṇattikabhāvaṃ, atītapaṇṇattiyā pana tathāgatapaṇṇatti yāva sāsanantaradhānā, tato uddhampi aññabuddhuppādesu pavattati eva yathā adhunā vipassiādīnaṃ. Tathā hi vakkhati ‘‘vohāramattameva bhavissatī’’ti (dī. ni. aṭṭha. 

我来 帮您翻译这段巴利文：
为了显示这个意思而说"这个"等。意思是依止而住，浮出时就浮出。这里"māna"词表示状态的标志，因为以未断的浮出状态而表示再浮出的状态，同样在"沉没"等中的"anta"词也是如此。通过"沉没"等显示以浮出而包含未说的沉没。其中依堕落趣的生起而向下沉没，依善趣有而向上升起。同样应当依次配合依小地界大地界，依见的退缩和超越，以及依前际随见和后际随见。"摄入"是包含。因此是由于与之相系，所以说"与此相系"。通过"因为在这下"等显示如前所说经文的意义。
现在说明譬喻的对应关系，通过"如渔夫"等。在水中活动、游动的是渔夫，即捕鱼者。虽然经中也说到渔夫的弟子，但他是随从于渔夫，所以那样说。"一万世界"是指生地，因为只在那里能够通达，其他的也因取那个而被取。因为在其他处的持见者也包含在这里，成为在网内。"粗大"是以显著而粗。"它的"是指少水的。
"因为摄集一切见"，通过这个显示以说的摄集而有人的摄集。"显示自己...乃至...显示"是以善巧说法而显示在前面所说的作为持见者浮沉之处的任何有等中自己没有系缚。"引导"是将众生带到所欲之处，而那是通过如此牵引，所以说"以颈"等。通过"因为如引导"显示相似的言说，或者相似的词尾。"因为它"等是相似性的显示。"以颈"这里的"大众的"是关系语的表示，也应当与"引导"中的业处相连，因为"引导"有两个业处，在动词的用法中，属格多表示主格和业格的意思。"它"是这个世尊，"那个有的引导已断"是相连。又说"不再结生"是说能力的意思。因为说了生命的终结，就说是不再结生，因为那个不现的是主要原因。通过"将不见"显示在"不见"这里依未来语而有词的成立，如在"声闻将会知道或见到或作证如此的事"等中。什么是所说的意思呢？说"将成为无施设状态"。"无施设状态"是现存施设的无施设状态，但是过去的施设，如来的施设乃至教法灭尽，从那以后在其他佛出现时也仍然运行，如现在毗婆尸等的。因此将说"只是言说而已"。

1.147) paññāya cettha paṇṇādesoti neruttikā.

Kāyoti attabhāvo, yo rūpārūpadhammasamūho. Evañhissa ambarukkhasadisatā, tadavayavānañca rūpakkhandhacakkhāyatanacakkhudhātādīnaṃ ambapakkasadisatā yujjati. Tanti kāyaṃ. Pañcapakkadvādasapakkaaṭṭhārasapakkaparimāṇāti pañcapakkaparimāṇā ekā, dvādasapakkaparimāṇā ekā, aṭṭhārasapakkaparimāṇā ekāti tividhā pakkambaphalapiṇḍī viya. Piṇḍo etassāti piṇḍī, thavako. Tadanvayānīti vaṇṭānugatāni, tenāha ‘‘taṃyeva vaṇṭaṃ anugatānī’’ti.

Maṇḍūkakaṇṭakavisasamphassanti visavantassa bhekavisesassa kaṇṭakena, tadaññena ca visena samphassaṃ, maṇḍūkakaṇṭake vijjamānassa visassa samphassaṃ vā. Sakaṇṭako jalacārī satto idha maṇḍūko nāma, yo ‘‘pāsāṇakacchapo’’ti voharanti, tassa naṅguṭṭhe aggakoṭiyaṃ ṭhito kaṇṭakotipi vadanti. Ekaṃ visamacchakaṇṭakantipi eke. Kirāti anussavanatthe nipāto. Ettha ca vaṇṭacchede vaṇṭūpanibandhānaṃ ambapakkānaṃ ambarukkhato vicchedo viya bhavanetticchede tadupanibandhānaṃ khandhādīnaṃ santānato vicchedoti ettāvatāva pāḷiyamāgataṃ opammaṃ, tadavasesaṃ pana atthato laddhamevāti daṭṭhabbaṃ.

148.Buddhabalanti buddhānaṃ ñāṇabalaṃ. Kathitasuttassa nāmāti ettha nāma-saddo sambhāvane nipāto, tena ‘‘evampi nāma kathitasuttassā’’ti vuttanayena suttassa guṇaṃ sambhāveti. Handāti vossaggatthe. Tena hi adhunāva gaṇhāpessāmi. Na papañcaṃ karissāmīti vossaggaṃ karoti.

Dhammapariyāyeti dhammadesanāsaṅkhātāya pāḷiyā. Idhatthoti diṭṭhadhammahitaṃ. Paratthoti samparāyahitaṃ, tadubhayattho vā. Bhāsitatthopi yujjati ‘‘dhammajāla’’nti ettha tantidhammassa gahitattā. Ihāti idha sāsane. Nanti nipātamattaṃ ‘‘na naṃ suto samaṇo gotamo’’tiādīsu viya. Nti dhammāti pāḷidhammā. Sabbena sabbaṃ saṅgaṇhanato atthasaṅkhātaṃ jālametthāti atthajālaṃ. Tathā dhammajālaṃ brahmajālaṃ diṭṭhijālanti etthāpi. Saṅgāmaṃ vijināti etenāti saṅgāmavijayo, saṅgāmo cettha pañcahi mārehi samāgamanaṃ abhiyujjhananti āha ‘‘devaputtamārampī’’tiādi. Atthasampattiyā hi atthajālaṃ. Byañjanasampattiyā, sīlādianavajjadhammaniddesato ca dhammajālaṃ. Seṭṭhaṭṭhena brahmabhūtānaṃ maggaphalanibbānānaṃ vibhattattā brahmajālaṃ. Diṭṭivivecanamukhena suññatāpakāsanena sammādiṭṭhiyā vibhattattā diṭṭhijālaṃ. Titthiyavādanimmaddanupāyattā anuttaro saṅgāmavijayoti evampettha atthayojanā veditabbā.

Nidānāvasānatoti ‘‘atha bhagavā anuppatto’’ti vacanasaṅkhātanidānapariyosānato. Mariyādāvadhivacanañhetaṃ. Apica nidānāvasānatoti nidānapariyosāne vuttattā nidānāvasānabhūtato ‘‘mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’ntiādi (dī. ni. 1.5, 6) vacanato. Ābhividhiavadhivacanañhetaṃ. Idañca ‘‘avocā’’ti kiriyāsambandhanena vuttaṃ. ‘‘Nidānena ādikalyāṇa’’nti vacanato pana nidānampi nigamanaṃ viya suttapariyāpannameva. Alabbha…pe… gambhīranti sabbaññutaññāṇassa visesanaṃ.



我来帮您翻译这段巴利文：
语法学家们说这里"paññā"词的"paṇṇā"是词形变化。
"身"是自体，即色法、无色法的集合。因为这样它与芒果树相似，其组成部分的色蕴、眼处、眼界等与芒果果实相似是恰当的。"它"是指身。"五串、十二串、十八串大小"是指一种五串大小的，一种十二串大小的，一种十八串大小的，如三种芒果果实串。"有串"是它有串，即串。"随顺于它"是随着茎，所以说"随着那个茎"。
"蛙刺毒触"是有毒的特殊青蛙的刺和其他的毒的接触，或者是在蛙刺中存在的毒的接触。这里"蛙"是指带刺的水生生物，即所谓的"石龟"，有人说它尾巴尖端有刺。有些人说是一种毒鱼刺。"据说"是表示传闻的语气词。这里如同切断茎时与茎相连的芒果从芒果树断离，如此切断有的引导时与之相连的诸蕴等从相续断离，经中的譬喻只到这里为止，其余的应当看到是从义理得来的。
"佛力"是佛陀们的智力。"已说经的名"这里"名"字是表示赞叹的语气词，由此如说"已如此说的经"而赞叹经的功德。"来"是舍弃的意思。因为以此我现在就要使理解。"我不作延迟"而作舍弃。
"法门"是指称为法教的经文。"此义"是现法利益。"彼义"是来世利益，或者两者的利益。因为在"法网"中取了圣教法，所以"所说的义"也是恰当的。"在这里"是在这个教法中。"na"是语气词，如在"未曾闻沙门乔达摩"等中。"法"是经文法。因为完全地摄集，所以有称为义的网，即是义网。同样在"法网、梵网、见网"中也是如此。"以此战胜战争"是战胜，这里战争是与五种魔的相遇战斗，所以说"天子魔"等。因为义的圆满而是义网。因为文的圆满，和因为说示戒等无过失法而是法网。因为以最胜义分别了成为梵的道、果、涅槃而是梵网。因为通过见的抉择而显示空性，分别了正见而是见网。因为是降伏外道说的方便而是无上的战胜。这里应当如此理解义的配合。
"从序分末"是从称为"那时世尊已到达"的说话的序分结束。因为这是表示边际的言说。又"从序分末"是因为在序分结束时所说，从作为序分末的"诸比丘，或者他人说我的过失"等的说话。因为这是表示范围的言说。这是依"说"的动作关系而说的。但是因为说"以序分而初善"，所以序分也如结语一样是属于经的部分。"不可得...乃至...甚深"是对一切知智的形容。

149. Yathā anattamanā attano anatthacaratāya paramanā verimanā nāma honti, yathāha dhammarājā dhammapade,udāne ca –

‘‘Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare’’ti. (dha. pa. 42; udā. 33);

Na evamime anattamanā, ime pana attano atthacaratāya attamanā nāma hontīti āha ‘‘sakamanā’’ti. Sakamanatā ca pītiyā gahitacittattāti dasseti ‘‘buddhagatāyā’’tiādinā.

Ayaṃ pana aṭṭhakathāto aparo nayo – attamanāti samattamanā, imāya desanāya paripuṇṇamanasaṅkappāti attho. Desanāvilāso desanāya vijambhanaṃ, tañca desanākiccanipphādakaṃ sabbaññutaññāṇameva. Karavīkassa rutamiva mañjumadhurassaro yassāti karavīkarutamañjū, tena. Amatābhisekasadisenāti kāyacittadarathavūpasamakaṃ sabbasambhārābhisaṅkhataṃ udakaṃ dīghāyukatāsaṃvattanato amataṃ nāma. Tenābhisekasadisena. Brahmuno saro viya aṭṭhaṅgasamannāgato saro yassātibrahmassaro, tena. Abhinandatīti taṇhāyati, tenāha ‘‘taṇhāyampi āgato’’ti. Anekatthattā dhātūnaṃ abhinandantīti upagacchanti sevantīti atthoti āha ‘‘upagamanepī’’ti.

Tathā abhinandantīti sampaṭicchantīti atthamāha ‘‘sampaṭicchanepī’’ti. Abhinanditvāti vuttoyevattho ‘‘anumoditvā’’ti iminā pakāsitoti sandhāya ‘‘anumodanepī’’ti vuttaṃ.

Imamevatthaṃ gāthābandhavasena dassetuṃ ‘‘subhāsita’’ntiādimāha. Tattha saddato subhāsitaṃ, atthato sulapitaṃ. Sīlappakāsanena vā subhāsitaṃ, suññatāpakāsanena sulapitaṃ. Diṭṭhivibhajanena vā subhāsitaṃ, tannibbedhakasabbaññutaññāṇavibhajanena sulapitaṃ. Evaṃ avaṇṇavaṇṇanisedhanādīhipi idha dassitappakārehi yojetabbaṃ. Tādinoti iṭṭhāniṭṭhesu samapekkhanādīhi pañcahi kāraṇehi tādibhūtassa. Imassa padassa vitthāro ‘‘iṭṭhāniṭṭhe tādī, cattāvīti tādī, vantāvīti tādī’’tiādinā (mahāni. 38) mahāniddese vutto, so upari aṭṭhakathāyampi āvibhavissati. Kiñcāpi ‘‘katamañca taṃ bhikkhave’’tiādinā (dī. ni. 

我来帮您翻译这段巴利文：
就像不喜心因为对自己不利而成为极度的、敌意的心，如法王在《法句经》和《自说经》中说：
"敌人对敌人，仇者对仇者，
邪恶的心意，会造更大恶。"
这些不喜心不是这样，这些因为对自己有利而成为喜心，所以说"自心"。显示自心性是因为心被喜悦所摄，通过"佛生起的"等。
这是另一个不同于注释的解释 - "喜心"是完全的心，意思是以这个教说而心意圆满。教说的光辉是教说的展现，而那就是完成教说作用的一切知智。"如迦罗频伽鸟声悦耳"是指其声音如迦罗频伽鸟声般悦耳柔和。"如甘露灌顶"是指如同能平息身心热恼、具备一切资具、能导致长寿而称为甘露的水的灌顶。"梵音"是指如同梵天之音具足八支的声音。"欢喜"是渴爱，所以说"在渴爱中也来"。因为词根有多义，"欢喜"也有趋近、亲近的意思，所以说"在趋近中也"。
同样"欢喜"有接受的意思，所以说"在接受中也"。"欢喜"的意思已通过"随喜"这个而显示，考虑到这点而说"在随喜中也"。
为了以偈颂的方式显示这个意思而说"善说"等。其中依文是善说，依义是善语。或者以戒的显示而善说，以空性的显示而善语。或者以见的分别而善说，以能通达那个的一切知智的分别而善语。如此也应当依这里所显示的遮止诽谤赞叹等方式来配合。"如是"是指由于平等看待可意不可意等五种原因而成为如是者。这个词的详细解释在《大义释》中说："在可意不可意中如是，在已舍中如是，在已吐中如是"等，这在后面的注释中也会显现。虽然通过"诸比丘，什么是那个"等。;

1.7) tattha tattha pavattāya kathetukamyatāpucchāya vissajjanavasena vuttattā idaṃ suttaṃ veyyākaraṇaṃ nāma bhavati. Byākaraṇameva hi veyyākaraṇaṃ, tathāpi pucchāvissajjanāvasena pavattaṃ suttaṃ sagāthakaṃ ce, geyyaṃ nāma bhavati. Niggāthakaṃ, ce aṅgantaraheturahitañca, veyyākaraṇaṃ nāma. Iti pucchāvissajjanāvasena pavattassāpi geyyasādhāraṇato, aṅgantaraheturahitassa ca niggāthakabhāvasseva anaññasādhāraṇato pucchāvissajjanabhāvamanapekkhitvā niggāthakabhāvameva veyyākaraṇahetutāya dassento ‘‘niggāthakattā hi idaṃ veyyākaraṇa’’nti āha.

Kasmāti codanaṃ sodheti ‘‘bhaññamāneti hi vutta’’nti iminā. Ubhayasambandhapadañhetaṃ heṭṭhā, upari ca sambajjhanato. Idaṃ vuttaṃ hoti – ‘‘bhaññamāne’’ti vattamānakālavasena vuttattā na kevalaṃ suttapariyosāneyeva, atha kho dvāsaṭṭhiyā ṭhānesu akampitthāti veditabbāti. Yadevaṃ sakalepi imasmiṃ sutte bhaññamāne akampitthāti atthoyeva sambhavati, na pana tassa tassa diṭṭhigatassa pariyosāne pariyosāneti atthoti? Nāyamanuyogo katthacipi na pavisati sambhavamatteneva anuyuñjanato, ayaṃ pana attho na sambhavamatteneva vutto, atha kho desanākāle kampanākāreneva ācariyaparamparābhatena. Teneva hi ākārenāyamattho saṅgītimāruḷho, tathāruḷhanayeneva ca saṅgahakārena vuttoti niṭṭhamettha gantabbaṃ, itarathā atakkāvacarassa imassatthassa takkapariyāhatakathanaṃ anupapannaṃ siyāti. Evamīdisesu. ‘‘Dhātukkhobhenā’’tiādīsu attho mahāparinibbānasuttavaṇṇanāya (dī. ni. aṭṭha. 2.171) gahetabbo.

Aparesupīti ettha pi-saddena pāramipavicayanaṃ sampiṇḍeti. Vuttañhi buddhavaṃse –

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 166);

Tathā sāsanapatiṭṭhānantaradhānādayopi. Tattha sāsanapatiṭṭhāne tāva bhagavato veḷuvanapaṭiggahaṇe, mahāmahindattherassa mahāmeghavanapaṭiggahaṇe, mahāariṭṭhattherassa vinayapiṭakasajjhāyaneti evamādīsu sāsanassa mūlāni otiṇṇānīti pītivasaṃ gatā naccantā viya ayaṃ mahāpathavī kampittha. Sāsanantaradhāne pana ‘‘aho īdisassa saddhammassa antaradhāna’’nti domanassappattā viya yathā taṃ kassapassa bhagavato sāsanantaradhāne. Vuttañhetamapadāne –

‘‘Tadāyaṃ pathavī sabbā, acalā sā calācalā;

Sāgaro ca sasokova, vinadī karuṇaṃ gira’’nti. (apa. 2.54.131);

Bodhimaṇḍūpasaṅkamaneti visākhāpuṇṇamadivase paṭhamaṃ bodhimaṇḍūpasaṅkamane. Paṃsukūlaggahaṇeti puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitassa sāṇamayapaṃsukūlassa tumbamatte pāṇe vidhunitvā mahāariyavaṃse ṭhatvā gahaṇe. Paṃsukūladhovaneti tasseva paṃsukūlassa dhovane. Kāḷakārāmasuttaṃ (a. ni. 4.24) aṅguttarāgame catukkanipāte. Gotamakasuttampi (a. ni. 3.176) tattheva tikanipāte. Vīriyabalenāti mahābhinikkhamane cakkavattisiripariccāgahetubhūtavīriyappabhāvena. Bodhimaṇḍūpasaṅkamane –

‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;

Upasussatu nissesaṃ, sarīre maṃsalohita’’nti. (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 

我来帮您翻译这段巴利文：
虽然因为在各处通过回答想要说的问题而说，此经成为解说，因为解释就是解说，但是如果依问答方式进行而有偈颂的经，称为应颂。如果无偈颂且无其他支分的原因，则称为解说。因此虽然依问答方式进行也共于应颂，而无其他支分原因且无偈颂则不共于其他，不考虑问答性质而只显示无偈颂性作为解说的原因，所以说"因为无偈颂，所以这是解说"。
通过"因为说'正说时'"来清除"为什么"的质问。这是与上下都相连的词。这是说的意思 - 因为以现在时说"正说时"，所以应当知道不只是在经末，而且在六十二处震动。这样的话在说这整部经时震动的意思确实存在，而不是在每个见的结束时结束的意思，这样不是吗？这个问难在任何地方都不能进入，因为只依可能性而问难，但这个意思不是只依可能性而说，而是依教说时震动的方式由师承传来。因为正是以那个方式这个意思被结集，结集者也是依所结集的方式而说，应当在这里得到这个结论，否则对这个不可思议的意思的说明将会成为被思维所破坏而不合适。在这样的情况下也是如此。在"以界动摇"等中的意思应当从《大般涅槃经》的注释中获取。
"在其他"中，"pi"(也)字总括波罗蜜的考察。因为在《佛种姓》中说：
"当思惟诸法，自性味相时，
以法力大地，万界皆震动。"
同样教法的建立和灭没等也是。其中首先在教法建立时，如在世尊接受竹林，大名称长老接受大云林，大阿里塔长老诵读律藏等时，因为教法的根已下降，这个大地好像因喜悦而跳舞般震动。而在教法灭没时，好像因"啊！如此正法灭没"而得忧，如在迦叶世尊的教法灭没时。因为在《譬喻经》中这样说：
"那时这一切，不动之大地，
海洋似忧愁，发出悲泣声。"
"趋向菩提座"是在毗舍佉月圆日第一次趋向菩提座时。"取粪扫衣"是站在大圣种中，抖落被奴女富楼那包裹后丢在生尸林中的麻制粪扫衣上约一升量的生物而取用时。"洗粪扫衣"是洗那件粪扫衣时。《迦罗迦兰经》在《增支部》四集中。《瞿昙经》也在三集中。"以精进力"是以在大出离时舍弃转轮王庄严为因的精进威力。在趋向菩提座时：
"任令皮筋骨，唯余而坚住，
令干尽无余，身中诸肉血。"

8.13; mahāni. 196; avidūrenidānakathā);

Vuttacaturaṅgasamannāgatavīriyānubhāvenāti yathārahamattho veditabbo. Acchariyavegābhihatāti vimhayāvahakiriyānubhāvaghaṭṭitā. Paṃsukūladhovane bhagavato puññatejenāti vadanti. Paṃsukūlaggahaṇe yathā acchariyavegābhihatāti yuttaṃ viya dissati, taṃ pana kadāci pavattattā ‘‘akālakampanenā’’ti vuttaṃ. Vessantarajātake (jā. 2.22.1655) pana pāramīpūraṇapuññatejena anekakkhattuṃ kampitattā akālakampanaṃ nāma bhavati. Sakkhinidassane kathetabbassa atthassānurūpato sakkhi viya bhavatīti vuttaṃ ‘‘sakkhibhāvenā’’ti yathā taṃ māravijayakāle (jā. aṭṭha. 1.avidūrenidānakathā). Sādhukāradānenāti pakaraṇānurūpavasena vuttaṃ yathā taṃ dhammacakkappavattanasaṅgītikālādīsu (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 

我来 助您翻译这段巴利文：
应当理解所说的具足四支精进的威力的意思是适当的。"被稀有力击中"是被引生惊叹的行为威力所击。在洗粪扫衣时，他们说是由于世尊的福德威力。在取粪扫衣时，如同"被稀有力击中"似乎是恰当的，但那因为是在非时发生，所以说"非时震动"。而在《韦山达罗本生》中，因为以圆满波罗蜜的福德威力而多次震动，所以称为非时震动。在作证显示时，因为与所说的义相应而如同作证，所以说"以作证性"，如在战胜魔罗时那样。"以给予善哉"是依文脉关系而说的，如在转法轮结集时等那样。

3.301).

‘‘Na kevala’’ntiādinā anekatthapathavīkampanadassanamukhena imassa suttassa mahānubhāvatāyeva dassitā. Tattha jotivaneti nandavane. Tañhi sāsanassa ñāṇālokasaṅkhātāya jotiyā pātubhūtaṭṭhānattā jotivananti vuccatīti vinayasaṃvaṇṇanāyaṃ vuttaṃ. Dhammanti anamataggasuttādidhammaṃ. Pācīnaambalaṭṭhikaṭṭhānanti pācīnadisābhāge taruṇambarukkhena lakkhitaṭṭhānaṃ.

Evanti bhagavatā desitakālādīsu pathavīkampanamatidisati. Anekasoti anekadhā. Sayambhunā desitassa brahmajālassa yassa suttaseṭṭhassāti yojanā. Idhāti imasmiṃ sāsane. Yonisoti micchādiṭṭhippahānasammādiṭṭhisamādānādinā ñāyena upāyena paṭipajjantūti attho. Ayaṃ tāvettha aṭṭhakathāya līnatthavibhāvanā.

Pakaraṇanayavaṇṇanā

‘‘Ito paraṃ ācariya-dhammapālena yā katā;

Samuṭṭhānādihārādi-vividhatthavibhāvanā.

Na sā amhehupekkheyyā, ayañhi tabbisodhanā;

Tasmā tampi pavakkhāma, sotūnaṃ ñāṇavuḍḍhiyā.

Ayañhi pakaraṇanayena pāḷiyā atthavaṇṇanā – pakaraṇanayoti ca tambapaṇṇibhāsāya vaṇṇanānayo. ‘‘Nettipeṭakappakaraṇe dhammakathikānaṃ yojanānayotipi vadantī’’ti abhidhammaṭīkāyaṃ vuttaṃ. Yasmā panāyaṃ desanāya samuṭṭhānapayojanabhājanesu, piṇḍatthesu ca paṭhamaṃ niddhāritesu sukarā, hoti suviññeyyā ca, tasmā –

Samuṭṭhānaṃ payojanaṃ, bhājanañcāpi piṇḍatthaṃ;

Niddhāretvāna paṇḍito, tato hārādayo saṃse.

Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ, tathā sādhāraṇampi ajjhattikabāhirato. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa lokanāthassa veneyyānaṃ dhammadesanāya cittaṃ udapādi, taṃ sandhāya vuttaṃ ‘‘sattesu kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi. Ettha ca tividhāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saddhammadesanāhatthadānehi saṃsāramahoghato sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇadasabalañāṇādayopi desanāya sādhāraṇamajjhattikasamuṭṭhānaṃ nāma. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ, sattānaṃ āsayānusayādikañca yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicitranayadesanaṃ pavattesi. Bāhiraṃ pana sādhāraṇasamuṭṭhānaṃ dasasahassimahābrahmaparivārassa sahampatibrahmuno ajjhesanaṃ. Tadajjhesanañhi pati dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi.


我来帮您翻译这段巴利文：
通过"不仅"等，通过显示多种大地震动而显示了此经的大威力。其中在"光林"是指难陀林。因为那里是正法的智慧之光显现之处，所以在律注中说称为光林。"法"是指无始等经。"东庵婆罗树地方"是在东方区域以年轻的芒果树标记的地方。
"如此"指示在世尊说法时等的地震。"多种"是多方面。"自生者所说的最胜经梵网"的结构。"在这里"是在这个教法中。"如理"的意思是以断除邪见、受持正见等方式、方法而行道。这里首先是注释的隐义显示。
论述释文
"从此之后阿阇梨达摩波罗所作的，
显示集起等运用等种种义。
我们不应忽视它，因为这是对它的清净，
因此我们也将说它，为了听者智慧增长。
这是依论述方式对经文的义释 - 论述方式即是铜鍱语的释文方式。在阿毗达磨复注中说："也说是《导论》《藏论》中法师们的配合方式"。因为这在首先确定说法的集起、目的、器已后容易理解，所以 -
智者应先确定，集起与目的，
以及器和总义，然后说运用等。
其中集起即是说法缘起，那分为共通和不共通两种，同样共通也分为内外。其中共通的内集起是指世尊的大悲。因为被它激发的世间导师生起为众生说法的心，关于这点说"缘于对众生的悲愍，以佛眼观察世间"等。这里应当看到也摄三种状态的大悲，因为它生起只是为了以正法说示和施手而度化众生出离轮回大暴流。如同大悲，一切知智、十力智等也是说法的共通内集起。因为世尊如实知一切所知法、它们的应说方式和众生的意乐随眠等，以对处非处等的善巧而随顺所化众生的意乐而说种种方法的说法。而外共通集起是以一万大梵众围绕的娑婆主梵天的请求。因为对那个请求，法主止息了观察法深性而生起的少欲，生起说法的精进。


Asādhāraṇampi ajjhattikabāhirato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayameva. Sāmaññāvatthāya hi sādhāraṇampi samānaṃ mahākaruṇādivisesāvatthāya asādhāraṇaṃ bhavati, bāhiraṃ pana asādhāraṇasamuṭṭhānaṃ vaṇṇāvaṇṇabhaṇananti aṭṭhakathāyaṃ vuttaṃ. Apica nindāpasaṃsāsu sattānaṃ veneyyāghātānandādibhāvamanāpatti. Tattha ca anādīnavadassanaṃ bāhiramasādhāraṇasamuṭṭhānameva, tathā nindāpasaṃsāsu paṭipajjanakkamassa, pasaṃsāvisayassa ca khuddakādivasena anekavidhassa sīlassa, sabbaññutaññāṇassa ca sassatādidiṭṭhiṭṭhāne, taduttari ca appaṭihatacāratāya, tathāgatassa ca katthacipi bhavādīsu apariyāpannatāya sattānamanavabodhopi bāhiramasādhāraṇasamuṭṭhānaṃ.

Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anupādāparinibbānaṃ vimuttirasattā sabbāyapi bhagavato desanāya, tenevāha ‘‘etadatthā kathā, etadatthā mantanā’’tiādi (pari. 366) asādhāraṇaṃ pana bāhirasamuṭṭhānato vipariyāyena veditabbaṃ. Nindāpasaṃsāsu hi sattānanveneyyāghātānandādibhāvappattiādikaṃ imissā desanāya phalabhūtaṃ kāraṇabhāvena imaṃ desanaṃ payojeti. Phalañhi taduppādakasattiyā kāraṇaṃ payojeti nāma phale satiyeva tāya sattiyā kāraṇabhāvappattito. Atha vā yathāvuttaṃ phalaṃ imāya desanāya bhagavantaṃ payojetīti ācariyasāriputtattherena vuttaṃ. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desanāya desakaṃ payojeti nāma. Apica kuhanalapanādinānāvidhamicchājīvaviddhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, diṭṭhisīsena paccayākāravibhāvanaṃ, chaphassāyatanavasena catusaccakammaṭṭhānaniddeso, sabbadiṭṭhigatānaṃ anavasesapariyādānaṃ, attano anupādāparinibbānadīpanañca payojanameva.

Bhājanaṃ pana desanādhiṭṭhānaṃ. Ye hi vaṇṇāvaṇṇanimittaanurodhavirodhavantacittā kuhanādivividhamicchājīvaniratā sassatādidiṭṭhipaṅkanimuggā sīlakkhandhādīsu aparipūrakārino abuddhaguṇavisesañāṇā veneyyā, te imissā desanāya bhājanaṃ.


我来帮您翻译这段巴利文：
不共通也同样从内外分为两种。其中内的是以那个大悲和那个说法智而此经开展的两者。因为虽然在一般情况下是共通的，但在大悲等特殊情况下成为不共通，而外不共通集起在注释中说是说赞说毁。又说赞毁中众生所化者不生嗔喜等。其中不见过患是外不共通集起，同样在赞毁中的行道次第，以及赞叹对象的小等种种戒，以及一切知智在常见等见处，在那之上无碍行，如来在任何有等中不摄属，众生不了解这些也是外不共通集起。
目的也从共通不共通分为两种。其中共通是无取般涅槃，因为世尊一切说法都以解脱为味，所以说"为此义而说，为此义而论"等。而不共通应当从外集起的相反而知。因为说赞毁中众生所化者生嗔喜等，作为这个说法的果而成为因使这个说法运作。因为果以能生它的功能使因运作，因为只有在有果时那个功能才成为因。或者如阿阇梨舍利弗长老所说，如所说的果使世尊以此说法运作。因为应当由说法成就的果，因为是所希求的而使说法者运作。又破坏虚伪等种种邪命，解开六十二见网，以见为首而显示缘起，以六触处而说示四谛业处，完全穷尽一切见趣，显示自己的无取般涅槃也是目的。
而器是说法所依。因为那些以赞毁为缘而有顺逆心，专注于虚伪等种种邪命，沉没在常见等见泥，在戒蕴等中不圆满行，不知佛功德殊胜智的所化众生，他们是此说法的器。


Piṇḍattho pana idha labbhamānapadehi, samudāyena ca suttapadena yathāsambhavaṃ saṅgahito attho. Āghātādīnaṃ akaraṇīyatāvacanena hi dassitaṃ paṭiññānurūpaṃ samaṇasaññāya niyojanaṃ, tathā khantisoraccānuṭṭhānaṃ, brahmavihārabhāvanānuyogo, saddhāpaññāsamāyogo, satisampajaññādhiṭṭhānaṃ, paṭisaṅkhānabhāvanābalasiddhi, pariyuṭṭhānānusayappahānaṃ, ubhayahitapaṭipatti, lokadhammehi anupalepo ca –

Pāṇātipātādīhi paṭivirativacanena dassitā sīlavisuddhi, tāya ca hirottappasampatti, mettākaruṇāsamaṅgitā, vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānaṃ, viratittayasiddhi, piyamanāpagarubhāvanīyatānipphatti, lābhasakkārasilokasamudāgamo, samathavipassanānaṃ adhiṭṭhānabhāvo, akusalamūlatanukaraṇaṃ, kusalamūlaropanaṃ, ubhayānatthadūrīkaraṇaṃ, parisāsu visāradatā, appamādavihāro, parehi duppadhaṃsiyatā, avippaṭisārādisamaṅgitā ca –

‘‘Gambhīrā’’tiādivacanehi dassitaṃ gambhīradhammavibhāvanaṃ, alabbhaneyyapatiṭṭhatā, kappānamasaṅkhyeyyenāpi dullabhapātubhāvatā, sukhumenapi ñāṇena paccakkhato paṭivijjhitumasakkuṇeyyatā, dhammanvayasaṅkhātena anumānañāṇenāpi duradhigamanīyatā, passaddhasabbadarathatā, santadhammavibhāvanaṃ, sobhanapariyosānatā, atittikarabhāvo, padhānabhāvappatti, yathābhūtañāṇagocaratā, sukhumasabhāvatā, mahāpaññāvibhāvanā ca.

我来帮您翻译这段巴利文：
总义是由此处所得的词和整个经文的词根据可能摄取的义。因为通过说不应作嗔恨等而显示随顺承诺而安置于沙门想，同样实行忍辱柔和，修习梵住，信慧相应，念正知所依，由观察修习而成就力，断除现行随眠，行两种利益，不染着世法。
通过说远离杀生等而显示戒清净，以及由此具足惭愧，具足慈悲，断除违犯，暂时断，断除恶行染污，成就三远离，成就可爱可意尊重可敬重，生起利养恭敬称誉，成为止观的所依，减轻不善根，植善根，远离两种无义，在众中无畏，住不放逸，不易被他人毁坏，具足无追悔等。
通过"甚深"等语而显示显明甚深法，不可得立足，经无数劫也难得出现，即使以细微智也不能亲见通达，以称为法类推的推理智也难以通达，一切热恼止息，显明寂静法，结末圆满，不可厌足，成为最胜，如实智的境界，细微本性，显明大慧。

 Diṭṭhidīpakapadehi dassitā samāsato sassataucchedadiṭṭhiyo līnatātidhāvanavibhāvanaṃ, ubhayavinibandhaniddeso , micchābhinivesakittanaṃ, kummaggapaṭipattippakāsanaṃ, vipariyesaggāhañāpanaṃ, parāmāsapariggaho, pubbantāparantānudiṭṭhipatiṭṭhāpanā, bhavavibhavadiṭṭhivibhāgā, taṇhāvijjāpavatti, antavānantavādiṭṭhiniddeso, antadvayāvatāraṇaṃ, āsavoghayogakilesaganthasaṃyojanupādānavisesavibhajanañca –

Tathā ‘‘vedanānaṃ samudaya’’ntiādivacanehi dassitā catunnamariyasaccānaṃ anubodhapaṭibodhasiddhi, vikkhambhanasamucchedappahānaṃ taṇhāvijjāvigamo, saddhammaṭṭhitinimittapariggaho, āgamādhigamasampatti, ubhayahitapaṭipatti, tividhapaññāpariggaho, satisampajaññānuṭṭhānaṃ, saddhāpaññāsamāyogo, vīriyasamatānuyojanaṃ, samathavipassanānipphatti ca –

‘‘Ajānataṃ apassata’’nti padehi dassitā avijjāsiddhi, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti padehi taṇhāsiddhi, tadubhayena ca nīvaraṇasaññojanadvayasiddhi, anamataggasaṃsāravaṭṭānupacchedo, pubbantāharaṇāparantānusandhānāni, atītapaccuppannakālavasena hetuvibhāgo, avijjātaṇhānaṃ aññamaññānativattanaṃ, aññamaññūpakāritā, paññāvimutticetovimuttīnaṃ paṭipakkhaniddeso ca –

‘‘Tadapi phassapaccayā’’ti padena dassitā sassatādipaññāpanassa paccayādhīnavuttitā, tena ca dhammānaṃ niccatāpaṭisedho, aniccatāpatiṭṭhāpanaṃ, paramatthato kārakādipaṭikkhepo, evaṃdhammatāniddeso, suññatāpakāsanaṃ samatthanirīha paccayalakkhaṇavibhāvanañca –

‘‘Ucchinnabhavanettiko’’tiādinā dassitā bhagavato pahānasampatti, vijjāvimuttivasībhāvo, sikkhattayanipphatti, nibbānadhātudvayavibhāgo, caturadhiṭṭhānaparipūraṇaṃ, bhavayoniādīsu apariyāpannatā ca –

Sakalena pana suttapadena dassito iṭṭhāniṭṭhesu bhagavato tādibhāvo, tattha ca paresaṃ patiṭṭhāpanaṃ, kusaladhammānaṃ ādibhūtadhammadvayaniddeso sikkhattayūpadeso, attantapādipuggalacatukkasiddhi, kaṇhakaṇhavipākādikammacatukkavibhāgo, caturappamaññāvisayaniddeso, samudayatthaṅgamādipañcakassa yathābhūtāvabodho, chasāraṇīyadhammavibhāvanā, dasanāthakadhammapatiṭṭhāpananti evamādayo yathāsambhavaṃ saṅgahetvā dassetabbā atthā piṇḍattho.

Soḷasahāravaṇṇanā

Desanāhāravaṇṇanā

Idāni nettiyā, peṭakopadese ca vuttanayavasena hārādīnaṃ niddhāraṇaṃ. Tattha ‘‘attā, loko’’ti ca diṭṭhiyā adhiṭṭhānabhāvena, vedanāphassāyatanādimukhena ca gahitesu pañcasu upādānakkhandhesu taṇhāvajjitā pañcupādānakkhandhā dukkhasaccaṃ. Taṇhā samudayasaccaṃ. Taṃ pana ‘‘paritassanāgahaṇena taṇhāgatāna’’nti, ‘‘vedanāpaccayā taṇhā’’ti ca padehi samudayaggahaṇenañca pāḷiyaṃ sarūpena gahitameva. Ayaṃ tāva suttantanayo.


我来帮您翻译这段巴利文：
通过显示见的词而显示简要的常见断见，显明退缩过度，说示两种束缚，述说邪执着，显示邪道行道，令知颠倒执取，遍取执著，建立前际后际随见，分别有见无有见，转起爱无明，说示有边无边见，趣入两边，分别漏暴流轭染污结缚系缚取着的差别。
同样通过"诸受的集"等语而显示成就四圣谛的随觉通觉，以镇伏断除，离爱无明，把握正法住因，成就教证，行两种利益，把握三种慧，实行念正知，信慧相应，致力平衡精进，成就止观。
通过"不知不见"等词而显示成就无明，同样通过"渴爱者的恐惧动摇"等词而成就爱，以及由这两者而成就盖和结的二法，未断无始轮回轮转，引前际贯通后际，依过去现在时而分别因，爱无明互不超越，互相资助，说示慧解脱心解脱的对治。
通过"那也是以触为缘"的词而显示常等施设依缘而转起，由此否定诸法常性，建立无常性，就胜义而否定作者等，说示如是法性，显示空性，显明完全无造作的缘相。
通过"断除有结"等而显示世尊的断除圆满，自在于明解脱，成就三学，分别两种涅槃界，圆满四立足，不摄属于有生等。
而由整个经文而显示世尊在可意不可意中的如如性，以及令他人住立于其中，说示善法的根本二法，教示三学，成就自苦等四种人，分别黑黑异熟等四种业，说示四无量的境界，如实觉悟集灭等五法，显示六和敬法，建立十依止法等，如是等应当随可能摄取而显示的义是总义。
十六运用释
说法运用释
现在依《导论》和《藏释》中所说的方式而确定运用等。其中在作为"我、世间"等见的所依，以及通过受、触、处等而把握的五取蕴中，除去渴爱的五取蕴是苦谛。渴爱是集谛。而那通过"以恐惧之语而渴爱者"和"缘受有爱"等词以及以集之语在经中已经直接把握了。这首先是经的方法。<.Assistant>


Abhidhamme pana vibhaṅgappakaraṇe āgatanayena āghātānandādivacanehi, ‘‘ātappamanvāyā’’tiādipadehi, cittapadosavacanena, sabbadiṭṭhigatikapadehi, kusalākusalaggahaṇena, bhavaggahaṇena, sokādiggahaṇena, diṭṭhiggahaṇena, tattha tattha samudayaggahaṇena cāti saṅkhepato sabbalokiyakusalākusaladhammavibhāvanapadehi gahitā dhammakilesā samudayasaccaṃ. Tadubhayesamappavatti nirodhasaccaṃ. Tassa pana tattha tattha vedanānaṃ atthaṅgamanissaraṇapariyāyehi paccattaṃ nibbutivacanena, anupādāvimuttivacanena ca pāḷiyaṃ gahaṇaṃ veditabbaṃ. Nirodhapajānanā paṭipadā maggasaccaṃ. Tassapi tattha tattha vedanānaṃ samudayādīni yathābhūtapaṭivedhanāpadesena channaṃ phassāyatanānaṃ samudayādīni yathābhūtapajānanapariyāyena, bhavanettiyā ucchedavacanena ca gahaṇaṃ veditabbaṃ.

Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇanti evaṃ catusaccavasena, yāni pāḷiyaṃ sarūpeneva āgatāni assādādīnavanissaraṇāni, tesañca vasena idha assādādayo veditabbā. Veneyyānaṃ tādibhāvāpattiādi phalaṃ. Yañhi desanāya sādhetabbaṃ heṭṭhā vuttaṃ payojanaṃ. Tadeva phalanti vuttovāyamattho. Tadatthañhi idaṃ suttaṃ bhagavatā desitaṃ. Āghātādīnamakaraṇīyatā, āghātādiphalassa ca anaññasantānabhāvitā nindāpasaṃsāsu yathāsabhāvaṃ paṭijānananibbeṭhanānīti evaṃ taṃtaṃpayojanādhigamahetu upāyo. Āghātādīnaṃ karaṇapaṭisedhanādiapadesena atthakāmehi tato cittaṃ sādhukaṃ rakkhitabbanti ayaṃ āṇārahassa dhammarājassa āṇattīti. Ayaṃ assādādīnavanissaraṇaphalūpāyāṇattivasena chabbidhadhammasandassanalakkhaṇo desanāhāro nāma. Vuttañca –

‘‘Assādādīnavatā , nissaraṇampi ca phalaṃ upāyo ca;

Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti.


我来 助您翻译这段巴利文：
在阿毗达磨中依《分别论》所说的方式，通过嗔喜等语，"随精进"等词，心恼害之语，一切见趣之词，善不善之语，有之语，忧等之语，见之语，以及在各处集之语，即简要地通过显示一切世间善不善法的词而把握的法染是集谛。那两者的不转起是灭谛。而应当知道那在经中通过诸受的灭没出离等方式，以及以各自寂灭之语、无取解脱之语而把握。知灭的行道是道谛。也应当知道那通过诸受的集等如实通达的表示，以六触处的集等如实了知的方式，以及以断除有结之语而把握。
其中以集为味着，以苦为过患，以道灭为出离，如是依四谛，在经中已经直接说到的味着过患出离，应当依它们的方式而在此了知味着等。所化众生成就如如性等是果。因为之前所说的应当由说法成就的目的，那就是说的果的意思。因为世尊为此义而说此经。不应作嗔等，以及嗔等果不在他相续中，在赞毁中如实承认解脱，如是为证得各种目的的方便。通过否定作嗔等的表示，希求义者应当由此善护心，这是有威力的法王的教令。这以味着过患出离果方便教令的方式显示六种法的特相称为说法运用。如说：
"味着与过患，出离及果报，
方便与教令，瑜伽说法运。"


Vicayahāravaṇṇanā

Kappanābhāvepi vohāravasena, anuvādavasena ca ‘‘mama’’nti vuttaṃ. Niyamābhāvato vikappanatthaṃ vāggahaṇaṃ. Taṃguṇasamaṅgitāya, abhimukhīkaraṇāya ca ‘‘bhikkhave’’ti āmantanaṃ. Aññabhāvato, paṭiviruddhabhāvato ca ‘‘pare’’ti vuttaṃ, vaṇṇapaṭipakkhato, avaṇṇanīyato ca ‘‘avaṇṇa’’nti, byattivasena, vitthāravasena ca ‘‘bhāseyyu’’nti, dhāraṇasabhāvato, adhammapaṭipakkhato ca ‘‘dhammassā’’ti, diṭṭhisīlehi saṃhatabhāvato, kilesānaṃ saṅghātakaraṇato ca ‘‘saṅghassā’’ti, vuttapaṭiniddesato, vacanupanyāsato ca ‘‘tatrā’’ti, sammukhībhāvato, puthubhāvato ca ‘‘tumhehī’’ti, cittassa hananato, ārammaṇābhighātato ca ‘‘āghāto’’ti, ārammaṇe saṅkocavuttiyā anabhimukhatāya, atuṭṭhākāratāya ca ‘‘appaccayo’’ti, ārammaṇacintanato, nissayato ca ‘‘cetaso’’ti, atthassa asādhanato, anu anu anatthasādhanato ca ‘‘anabhiraddhī’’ti, kāraṇānarahattā, satthusāsane

Ṭhitehi kātumasakkuṇeyyattā ca ‘‘na karaṇīyā’’ti vuttaṃ. Evaṃ tasmiṃ tasmiṃ adhippetatthe pavattatānidassanena, atthaso ca –

Mamanti sāminiddiṭṭhaṃ sabbanāmapadaṃ. Vāti vikappananiddiṭṭhaṃ nipātapadaṃ. Bhikkhaveti ālapananiddiṭṭhaṃ nāmapadaṃ. Pareti kattuniddiṭṭhaṃ nāmapadaṃ. Avaṇṇanti kammaniddiṭṭhaṃ nāmapadaṃ. Bhāseyyunti kiriyāniddiṭṭhaṃ ākhyātapadaṃ. Dhammassa, saṅghassāti ca sāminiddiṭṭhaṃ nāmapadaṃ. Tatrāti ādhāraniddiṭṭhaṃ sabbanāmapadaṃ. Tumhehīti kattuniddiṭṭhaṃ sabbanāmapadaṃ. Na-iti paṭisedhaniddiṭṭhaṃ nipātapadaṃ. Āghāto, appaccayo, anabhiraddhīti ca kammaniddiṭṭhaṃ nāmapadaṃ. Cetasoti sāminiddiṭṭhaṃ nāmapadaṃ. Karaṇīyāti kiriyāniddiṭṭhaṃ nāmapadanti. Evaṃ tassa tassa padassa visesatānidassanena, byañjanaso ca vicayanaṃ padavicayo. Ativitthārabhayena pana sakkāyeva aṭṭhakathaṃ, tassā ca līnatthavibhāvanaṃ anugantvā ayamattho viññunā vibhāvetunti na vitthārayimha.

‘‘Tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti ayaṃ anumatipucchā. Sattādhiṭṭhānā, anekādhiṭṭhānā, paramatthavisayā, paccuppannavisayāti evaṃ sabbattha yathāsambhavaṃ pucchāvicayanaṃ pucchāvicayo. ‘‘No hetaṃ bhante’’ti idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ, niravasesaṃ, sauttaraṃ, lokiyanti evaṃ sabbassāpi vissajjanassa yathārahaṃ vicayanaṃ vissajjanāvicayo.


我来帮您翻译这段巴利文：
考察运用释
虽然没有构想，但依言说方式和随说方式而说"我的"。因为没有限定，所以取"或"字是为了选择。因为具足其功德，以及为了面对而称呼"诸比丘"。因为是他性，以及因为相违而说"他人"。因为是赞的对立，以及因为是不应赞的而说"毁"。因为明显，以及因为详细而说"说"。因为是持有自性，以及因为是非法的对立而说"法的"。因为是以见戒结合，以及因为作烦恼的结合而说"僧的"。因为是所说的重述，以及因为是言语表达而说"在其中"。因为是面对，以及因为是多而说"你们"。因为打击心，以及因为撞击所缘而说"嗔"。因为在所缘中收缩作用不面向，以及因为是不满的状态而说"不悦"。因为思惟所缘，以及因为是所依而说"心的"。因为不成就义，以及因为一再成就无义而说"不满"。因为不应作的理由，以及因为住立于导师教法者不能作而说"不应作"。如是通过显示在每个意趣义中的转起，以及依义 -
"我的"是表示主的代名词。"或"是表示选择的不变词。"诸比丘"是表示呼唤的名词。"他人"是表示作者的名词。"毁"是表示业的名词。"说"是表示动作的动词。"法的"和"僧的"是表示主的名词。"在其中"是表示处所的代名词。"你们"是表示作者的代名词。"不"是表示否定的不变词。"嗔"、"不悦"、"不满"是表示业的名词。"心的"是表示主的名词。"应作"是表示动作的名词。如是通过显示每个词的差别，以及依文而考察是词考察。但因为怕太详细，而有能力依注释及其隐义显示来理解此义的智者，所以我们不广说。
"在其中如果你们有嗔恚或不悦，你们能否了知他人善说恶说"这是同意问。依众生，依多种，依胜义，依现在，如是在一切处随可能而考察问是问考察。"不能，尊者"这回答是一向记，无余，有上，世间，如是对一切回答随适宜而考察是回答考察。


‘‘Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ…pe… na cetaso anabhiraddhi karaṇīyā’’ti imāya paṭhamadesanāya ‘‘mamaṃ vā…pe… tumhaṃyevassa tena antarāyo’’ti ayaṃ dutiyadesanā saṃsandati. Kasmā? Paṭhamāya manopadosaṃ nivāretvā dutiyāya tatthādīnavassa dassitattā. Tathā imāya dutiyadesanāya ‘‘mamaṃ vā…pe… api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti ayaṃ tatiyadesanā saṃsandati. Kasmā? Dutiyāya tatthādīnavaṃ dassetvā tatiyāya vacanatthasallakkhaṇamattepi asamatthabhāvassa dassitattā. Tathā imāya tatiyadesanāya ‘‘mamaṃ vā…pe… na ca panetaṃ amhesu saṃvijjatī’’ti ayaṃ catutthadesanā saṃsandati. Kasmā? Tatiyāya manopadosaṃ sabbathā nivāretvā catutthāya avaṇṇaṭṭhāne paṭipajjitabbākārassa dassitattāti iminā nayena pubbena aparaṃ saṃsanditvā vicayanaṃ pubbāparavicayo. Assādavicayādayo vuttanayāva. Tesaṃ lakkhaṇasandassanamattameva hettha viseso.

‘‘Api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti imāya pucchāya ‘‘no hetaṃ bhante’’ti ayaṃ vissajjanā sameti. Kupito hi neva buddhapaccekabuddhaariyasāvakānaṃ na mātāpitūnaṃ na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. ‘‘Katamañca taṃ bhikkhave, appamattakaṃ…pe… tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’ti imāya pucchāya ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādikā ayaṃ vissajjanā sameti. Bhagavā hi anuttarena pāṇātipātaviramaṇādiguṇena samannāgato, tañca kho samādhiṃ, paññañca upanidhāya appamattakaṃ oramattakaṃ sīlamattakaṃ. ‘‘Katame ca te bhikkhave, dhammā gambhīrā duddasā’’tiādikāya pucchāya ‘‘santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā’’tiādikā vissajjanā sameti. Sabbaññutaññāṇaguṇā hi aññatra tathāgatā aññesaṃ ñāṇena alabbhaneyyapatiṭṭhattā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyāti iminā nayena vissajjanāya pucchānurūpatāvicayanameva idha saṅgahagāthāya abhāvato anugītivicayoti. Ayaṃ padapañhādiekādasadhammavicayanalakkhaṇo vicayahāro nāma. Vuttañca ‘‘yaṃ pucchitañca vissajjitañcā’’tiādi (netti. 

我来帮您翻译这段巴利文：
"诸比丘，若他人说我的毁…乃至…不应生心不满"这初说与"若我的…乃至…那就是你们的障碍"这第二说相应。为什么？因为在初说遮止意恼害后，在第二说显示其中过患。同样这第二说与"若我的…乃至…你们能否了知他人善说恶说"这第三说相应。为什么？因为在第二说显示其中过患后，在第三说显示连在语义标记上也无能力。同样这第三说与"若我的…乃至…而这在我们中不存在"这第四说相应。为什么？因为在第三说完全遮止意恼害后，在第四说显示在毁处应行的方式。以此方式考察前后相应是前后考察。味着考察等如前所说。这里的差别只是显示它们的相。
"你们能否了知他人善说恶说"这问题与"不能，尊者"这回答相合。因为有嗔者既不了解佛、辟支佛、圣弟子，也不了解父母、敌对者的善说恶说的义。"诸比丘，什么是那微小…乃至…说如来的赞说"这问题与"断除杀生，远离杀生"等这回答相合。因为世尊具足无上的远离杀生等功德，而那定和慧相比之下是微小、最小、仅戒而已。"诸比丘，什么是那些甚深难见"等问题与"诸比丘，有一些沙门婆罗门执着前际"等回答相合。因为除如来外，一切知智的功德对其他人的智是不可得立足故甚深难见难悟寂静殊胜非思维境界微妙智者所了。以此方式考察回答与问题相顺性，因为这里没有摄颂而是随诵考察。这是词、问等十一种法考察相的考察运用。如说"所问与所答"等。

4.2).

Yuttihārasaṃvaṇṇanā

Mamanti sāminiddeso yujjati sabhāvaniruttiyā tathāpayogadissanato, avaṇṇassa ca tadapekkhattā. Vāti vikappanatthaniddeso yujjati nepātikānamanekatthattā, ettha ca niyamābhāvato. Bhikkhaveti āmantananiddeso yujjati tadattheyeva etassa payogassa dissanato, desakassa ca paṭiggāhakāpekkhatoti evamādinā byañjanato ca –

Sabbena sabbaṃ āghātādīnamakaraṇaṃ tādibhāvāya saṃvattatīti yujjati iṭṭhāniṭṭhesu samappavattisabbhāvato. Yasmiṃ santāne āghātādayo uppannā, tannimittakā antarāyā tasseva sampattivibandhāya saṃvattantīti yujjati kammānaṃ santānantaresu asaṅkamanato. Cittamabhibhavitvā uppannā āghātādayo subhāsitadubbhāsitasallakkhaṇepi asamatthatāya saṃvattantīti yujjati kodhalobhānaṃ andhatamasabhāvato. Pāṇātipātādidussīlyato veramaṇī sabbasattānaṃ pāmojjapāsaṃsāya saṃvattatīti yujjati sīlasampattiyā mahato kittisaddassa abbhuggatattā. Gambhīratādivisesayuttena guṇena tathāgatassa vaṇṇanā ekadesabhūtāpi sakalasabbaññuguṇaggahaṇāya saṃvattatīti yujjati anaññasādhāraṇattā. Tajjāayonisomanasikāraparikkhatāni adhigamatakkanāni sassatavādādiabhinivesāya saṃvattantīti yujjati kappanajālassa asamugghāṭitattā. Vedanādīnaṃ anavabodhena vedanāpaccayā taṇhā vaḍḍhatīti yujjati assādānupassanāsabbhāvato, sati ca vedayitabhāve (vedayitarāge (dī. ni. ṭī. 1.149) tattha attattaniyagāho, sassatādigāho ca viparipphandatīti yujjati kāraṇassa sannihitattā. Taṇhāpaccayā hi upādānaṃ sambhavati. Sassatādivāde paññapentānaṃ, tadanucchavikañca vedanaṃ vedayantānaṃ phasso hetūti yujjati visayindriyaviññāṇasaṅgatiyā vinā tadabhāvato. Chaphassāyatananimittaṃ vaṭṭassa anupacchedoti yujjati tattha avijjātaṇhānaṃ appahīnattā. Channaṃ phassāyatanānaṃ samudayatthaṅgamādipajānanā sabbadiṭṭhigatikasaññaṃ aticca tiṭṭhatīti yujjati catusaccapaṭivedhabhāvato. Imāhiyeva dvāsaṭṭhiyā sabbadiṭṭhigatānaṃ antojālīkatabhāvoti yujjati akiriyavādādīnaṃ, issaravādādīnañca tadantogadhattā, tathā ceva heṭṭhā saṃvaṇṇitaṃ. Ucchinnabhavanettiko tathāgatassa kāyoti yujjati bhagavato abhinīhārasampattiyā catūsu satipaṭṭhānesu ṭhatvā sattannaṃ bojjhaṅgānaṃ yathābhūtaṃ bhāvitattā. Kāyassa bhedā parinibbutaṃ na dakkhantīti yujjati anupādisesanibbānappattiyaṃ rūpādīsu kassacipi anavasesatoti iminā nayena atthato ca sutte byañjanatthānaṃ yuttitāvibhāvanalakkhaṇo yuttihāro nāma yathāha ‘‘sabbesaṃ hārānaṃ, yā bhūmī’’tiādi (netti. 

我来 助您翻译这段巴利文：
相应运用释
"我的"表示主格是相应的，因为见有如是用法的自性语言，以及毁需要依它。"或"表示选择义是相应的，因为不变词有多义，以及这里没有限定。"诸比丘"表示呼唤是相应的，因为见此用法只在该义，以及说者需要受者。如是等依文 -
完全不作嗔等导向如如性是相应的，因为在可意不可意中有平等转起。在哪个相续中生起嗔等，由它为缘的障碍导向障碍他自己的成就是相应的，因为业不移转到其他相续。降伏心而生起的嗔等导向即使在标记善说恶说上也无能力是相应的，因为嗔贪有盲暗的自性。远离杀生等恶戒导向一切众生欢喜赞叹是相应的，因为戒具足有大名声升起。以甚深等特胜相应的功德赞叹如来，即使是一分也导向把握全部一切知功德是相应的，因为不与他共。经彼不如理作意装备的推理导向执着常见等是相应的，因为未断除构想网。由不了知诸受等而缘受有爱增长是相应的，因为有随观味着，而且在有感受性时在其中动摇我我所执、常等执是相应的，因为因在近。因为缘爱有取生起。对施设常等论者以及感受随顺彼的受者，触是因是相应的，因为离开境、根、识的和合则无彼。以六触处为缘轮回不断是相应的，因为其中未断爱无明。了知六触处的集灭等超越一切见趣想而住立是相应的，因为有通达四谛。因为以这六十二见使一切见趣入于网中是相应的，因为无作论等和自在论等摄于其中，如是在下面已经解释。如来的身断除有结是相应的，因为世尊成就志愿，住立于四念处而如实修习七觉支。身坏后不见般涅槃者是相应的，因为在无余依涅槃的证得中没有任何色等余。以此方式依义，在经中显示文义相应性相的是相应运用，如说"一切运用之地"等。;

4.3).

Padaṭṭhānahāravaṇṇanā

Vaṇṇārahāvaṇṇadubbaṇṇatānādeyyavacanatādi vipattīnaṃ padaṭṭhānaṃ. Vaṇṇārahavaṇṇasubbaṇṇatāsaddheyyavacanatādi sampattīnaṃ padaṭṭhānaṃ. Tathā āghātādayo nirayādidukkhassa padaṭṭhānaṃ. Āghātādīnamakaraṇaṃ saggasampattiyādisabbasampattīnaṃ padaṭṭhānaṃ. Pāṇātipātādipaṭivirati ariyassa sīlakkhandhassa padaṭṭhānaṃ, ariyo sīlakkhandho ariyassa samādhikkhandhassa padaṭṭhānaṃ. Ariyo samādhikkhandho ariyassa paññākkhandhassa padaṭṭhānaṃ. Gambhīratādivisesayuttaṃ bhagavato paṭivedhappakārañāṇaṃ desanāñāṇassa padaṭṭhānaṃ. Desanāñāṇaṃ veneyyānaṃ sakalavaṭṭadukkhanissaraṇassa padaṭṭhānaṃ. Sabbāyapi diṭṭhiyā diṭṭhupādānabhāvato sā yathārahaṃ navavidhassapi bhavassa padaṭṭhānaṃ. Bhavo jātiyā. Jāti jarāmaraṇassa, sokādīnañca padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ samudayatthaṅgamādipaṭivedhanā catunnaṃ ariyasaccānaṃ anubodhapaṭivedho hoti. Tattha anubodho paṭivedhassa padaṭṭhānaṃ. Paṭivedho catubbidhassa sāmaññaphalassa padaṭṭhānaṃ. ‘‘Ajānataṃ apassata’’nti avijjāgahaṇaṃ. Tattha avijjā saṅkhārānaṃ padaṭṭhānaṃ, saṅkhārā viññāṇassa. Yāva vedanā taṇhāya padaṭṭhānanti netvā tesaṃ ‘‘vedanāpaccayā taṇhā’’tiādinā pāḷiyamāgatanayena sambajjhitabbaṃ. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhā upādānassa padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha sassatādipaññāpanaṃ paresaṃ micchābhinivesassa padaṭṭhānaṃ. Micchābhiniveso saddhammassavanasappurisūpanissayayonisomanasikāradhammānudhammapaṭipattīhi vimukhatāya asaddhammassavanādīnañca padaṭṭhānaṃ. ‘‘Aññatra phassā’’tiādīsu phasso vedanāya padaṭṭhānaṃ. Cha phassāyatanāni phassassa, sakalassa ca vaṭṭadukkhassa padaṭṭhānaṃ. Channaṃ phassāyatanānaṃ yathābhūtaṃ samudayādipajānanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassātiādinā yāva anupādāparinibbānaṃ netabbaṃ. Bhagavato bhavanettisamucchedo sabbaññutāya padaṭṭhānaṃ, tathā anupādāparinibbānassa cāti. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānadhammā, tesañca padaṭṭhānadhammāti yathāsambhavaṃ padaṭṭhānadhammaniddhāraṇalakkhaṇo padaṭṭhānahāro nāma. Vuttañhi ‘‘dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhāna’’ntiādi (netti. 

我来翻译这段巴利文：
足处运用释
不值得赞叹、毁谤、丑陋、言语不可信等是诸过失的足处。值得赞叹、称赞、美好、言语可信等是诸成就的足处。同样，嗔等是地狱等苦的足处。不作嗔等是天界成就等一切成就的足处。远离杀生等是圣戒蕴的足处，圣戒蕴是圣定蕴的足处。圣定蕴是圣慧蕴的足处。具足甚深等特胜的世尊通达行相智是说法智的足处。说法智是可化导者出离一切轮回苦的足处。一切见由于是见取，它随宜是九种有的足处。有是生的足处。生是老死和愁等的足处。如实通达诸受的集灭等是了悟通达四圣谛。其中了悟是通达的足处。通达是四种沙门果的足处。"不知不见"是取无明。其中无明是诸行的足处，诸行是识的足处。乃至受是爱的足处，应如是引导后依"缘受有爱"等经中所来的方式结合。"渴爱者的忧悚动摇"这里爱是取的足处。"那也以触为缘"这里施设常等是他人邪执着的足处。邪执着由于远离闻正法、亲近善士、如理作意、法随法行，是闻非法等的足处。在"除了触"等中，触是受的足处。六触处是触和一切轮回苦的足处。如实了知六触处的集等是厌离的足处，厌离是离染的足处，如是乃至应引导至无取般涅槃。世尊断除有结是一切知的足处，同样也是无取般涅槃的足处。这是在经中所来诸法的足处法和它们的足处法，如是随可能抉择足处法相的是足处运用。如说"胜者说法，而彼法的足处"等。<.Assistant>

4.4).

Lakkhaṇahāravaṇṇanā

Āghātādiggahaṇena kodhūpanāhamakkhapalāsaissāmacchariyasārambhaparavambhanādīnaṃ saṅgaho paṭighacittuppādapariyāpannatāya ekalakkhaṇattā. Ānandādiggahaṇena abhijjhāvisamalobhamānātimānamadappamādānaṃ saṅgaho lobhacittuppādapariyāpannatāya ekalakkhaṇattā. Tathā āghātaggahaṇena avasiṭṭhaganthanīvaraṇānaṃ saṅgaho kāyaganthanīvaraṇalakkhaṇena ekalakkhaṇattā. Ānandaggahaṇena phassādīnaṃ saṅgaho saṅkhārakkhandhalakkhaṇena ekalakkhaṇattā. Sīlaggahaṇena adhicittādhipaññāsikkhānaṃ saṅgaho sikkhālakkhaṇena ekalakkhaṇattā. Diṭṭhiggahaṇena avasiṭṭhaupādānānaṃ saṅgaho upādānalakkhaṇena ekalakkhaṇattā. ‘‘Vedanāna’’nti ettha vedanāggahaṇena avasiṭṭhaupādānakkhandhānaṃ saṅgaho upādānakkhandhalakkhaṇena ekalakkhaṇattā. Tathā dhammāyatanadhammadhātupariyāpannavedanāggahaṇena sammasanupagānaṃ sabbesampi āyatanānaṃ, dhātūnañca saṅgaho āyatanalakkhaṇena, dhātulakkhaṇena ca ekalakkhaṇattā. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena hetuāsavoghayoganīvaraṇādīnaṃ saṅgaho hetādilakkhaṇena ekalakkhaṇattā, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇenapi. ‘‘Tadapi phassapaccayā’’ti ettha phassaggahaṇena saññāsaṅkhāraviññāṇānaṃ saṅgaho vipallāsahetubhāvena, khandhalakkhaṇena ca ekalakkhaṇattā. Chaphassāyatanaggahaṇena avasiṭṭhakhandhāyatanadhātindriyādīnaṃ saṅgaho phassuppattinimittatāya, sammasanīyabhāvena ca ekalakkhaṇattā. Bhavanettiggahaṇena avijjādīnaṃ saṃkilesadhammānaṃ saṅgaho vaṭṭahetubhāvena ekalakkhaṇattāti. Ayaṃ sutte anāgatepi dhamme ekalakkhaṇatādinā āgate viya niddhāraṇalakkhaṇo lakkhaṇahāro nāma. Tathā hi vuttaṃ ‘‘vuttamhi ekadhamme, ye dhammā ekalakkhaṇā’’tiādi (netti. 

我来帮您翻译这段巴利文：
相相运用释
以取嗔等而摄取忿、恨、覆、恼、嫉、悭、激进、毁谤他等，因为摄于嗔恚心生起而成一相。以取喜等而摄取贪、不正贪、慢、过慢、骄慢、放逸等，因为摄于贪心生起而成一相。同样以取嗔而摄取其余系缚盖，因为以身系缚盖相而成一相。以取喜而摄取触等，因为以行蕴相而成一相。以取戒而摄取增上心增上慧学，因为以学相而成一相。以取见而摄取其余取，因为以取相而成一相。在"诸受"中以取受而摄取其余取蕴，因为以取蕴相而成一相。同样以取摄于法处法界的受而摄取一切可观察的处和界，因为以处相和界相而成一相。在"不知不见"中以取无明而摄取因、漏、暴流、轭、盖等，因为以因等相而成一相，同样在"渴爱者的恐惧动摇"中以取爱也如是。在"那也以触为缘"中以取触而摄取想行识，因为以颠倒因性和蕴相而成一相。以取六触处而摄取其余蕴处界根等，因为以触生起缘性和可观察性而成一相。以取有结而摄取无明等染污法，因为以轮回因性而成一相。这是在经中虽未出现的诸法依一相性等如已出现般而抉择相的相相运用。如是说"说一法时，凡是一相的诸法"等。

4.5).

Catubyūhahāravaṇṇanā

Mamanti aneruttapadaṃ, tathā vāti ca. Bhikkhanasīlā bhikkhū. Parentiviruddhabhāvamupagacchantīti parā, aññatthe panetaṃ aneruttapadanti evamādinā neruttaṃ, taṃ pana ‘‘eva’’ntiādinidānapadānaṃ, ‘‘mama’’ntiādipāḷipadānañca aṭṭhakathāvasena, tassā līnatthavibhāvanīvasena ca suviññeyyattā ativitthārabhayena na vitthārayimha. Ye te nindāpasaṃsāhi sammākampitacetasā micchājīvato anoratā sassatādimicchābhinivesino sīlādidhammakkhandhesu appatiṭṭhitā sammāsambuddhaguṇarasassādavimukhā veneyyā, te kathaṃ nu kho yathāvuttadosavinimuttā sammāpaṭipattiyā ubhayahitaparā bhaveyyunti ayamettha bhagavato adhippāyo. Evamadhippetā puggalā, desanābhājanaṭṭhāne ca dassitā imissā desanāya nidānaṃ.

Pubbāparānusandhi pana padasandhipadatthaniddesanikkhepasuttadesanāsandhivasena chabbidhā. Tattha ‘‘mama’’nti etassa ‘‘avaṇṇa’’nti iminā sambandhotiādinā padassa padantarena sambandho padasandhi. ‘‘Mama’’nti vuttassa bhagavato ‘‘avaṇṇa’’nti vuttena parehi upavaditena aguṇenasambandhotiādinā padatthassa padatthantarena sambandho padatthasandhi. ‘‘Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’ntiādidesanā suppiyena paribbājakena vuttaavaṇṇānusandhivasena pavattā. ‘‘Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu’’ntiādidesanā brahmadattena māṇavena vuttavaṇṇānusandhivasena pavattā. ‘‘Atthi bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā’’tiādidesanā bhikkhūhi vuttavaṇṇānusandhivasena pavattāti evaṃ nānānusandhikassa suttassa taṃtadanusandhīhi, ekānusandhikassa ca pubbāparabhāgehi sambandho niddesasandhi.Nikkhepasandhi pana catubbidhasuttanikkhepavasena. Suttasandhi ca tividhasuttānusandhivasena aṭṭhakathāyaṃ eva vicāritā, amhehi ca pubbe saṃvaṇṇitā. Ekissā desanāya desanāntarehi saddhiṃ saṃsandanaṃ desanāsandhi, sā panevaṃ veditabbā – ‘‘mamaṃ vā bhikkhave…pe… na cetaso anabhiraddhi karaṇīyā’’ti ayaṃ desanā ‘‘ubhatodaṇḍakena cepi bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrapi yo mano padūseñña, na me so tena sāsanakaro’’ti (ma. ni. 1.232) imāya desanāya saddhiṃ saṃsandati. ‘‘Tumhaṃyevassa tena anantarāyo’’ti ayaṃ ‘‘kammassakā māṇava sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā kammaṃ satte vibhajati, yadidaṃ hīnapaṇītatāyā’’ti (ma. ni. 3.289-297) imāya, ‘‘api nu tumhe…pe… ājāneyyāthā’’ti ayaṃ –

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate nara’’nti. (a. ni. 7.64; mahāni. 5, 156, 195); –

Imāya, ‘‘mamaṃ vā bhikkhave, pare vaṇṇaṃ…pe… na cetaso ubbilāvitattaṃ karaṇīya’’nti ayaṃ ‘‘dhammāpi vo bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240), ‘‘kullūpamaṃ vo bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’ti (ma. ni. 

我来帮您翻译这段巴利文：
四分运用释
"我的"是非词源学词，同样"或"也是。"乞食为性"为比丘。"敌对"是趋向相违的，但在其他义是非词源学词，如是等为词源学。但那"如是"等因缘词和"我的"等经文词，依注释及其隐义显示易于了知，因怕太详细而我们不广说。那些因赞毁而心正动摇，不离邪命，执着常见等邪执，不住立戒等法蕴，背离正等觉功德味的可化导者，他们如何能离前说过患而以正行成为两利的呢？这里是世尊的意趣。如是所意趣的诸人，以及在说法容器处所显示是此说法的因缘。
前后相续则依词相续、词义显示、安立、经说法相续有六种。其中"我的"与"毁"结合等，词与他词的结合是词相续。所说"我的"世尊与所说"毁"他人诽谤不善的结合等，词义与他词义的结合是词义相续。"诸比丘，若他人说我的毁"等说法依游行者苏比耶所说毁的相续而转起。"诸比丘，若他人说我的赞"等说法依学童梵授所说赞的相续而转起。"诸比丘，有其他甚深难见难悟之法"等说法依诸比丘所说赞的相续而转起，如是有种种相续经以各各相续，一相续经以前后分结合是显示相续。安立相续则依四种经安立方式。经相续则依三种经相续方式在注释中已考察，我们也在前已解释。一说法与其他说法相调合是说法相续，它应如是了知 - "诸比丘，若我的...乃至...不应生心不满"此说法与"诸比丘，即使盗贼以双面锯切断支节，若于此有心污染者，他于此非我教法的实行者"此说法相调合。"那就是你们的障碍"与"学童，诸有情是业所有，业继承，业生，业系，业依止，业使有情分别即高下"此说法相调合。"你们能否...乃至...了知"此说法与 -
"瞋者不知义，瞋者不见法，
盲暗时即生，当人为瞋胜。"
此说法相调合。"诸比丘，若他人说我的赞...乃至...不应生心欢喜"此说法与"诸比丘，法尚应舍，何况非法"，"诸比丘，我要说如筏喻法，为度脱，不为执取"此说法相调合。;

1.240) ca imāya, ‘‘tatra ce tumhe…pe… tumhaṃyevassa tena antarāyo’’ti ayaṃ –

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate nara’’nti. (itivu. 88; mahāni. 5, 156; cūḷani. 128) ca –

‘‘Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunābaddhā, macchāva kumīnāmukhe;

Jarāmaraṇamanventi, vaccho khīrapakova mātara’’nti. (udā. 64; netti. 27, 90; peṭako. 14) ca –

Imāya, ‘‘appamattakaṃ kho panetaṃ sīlamattaka’’nti ayaṃ ‘‘vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ayampi kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti (dī. ni. 1.353) imāya paṭhamajjhānassa sīlato mahapphalamahānisaṃsataratāvacanena jhānato sīlassa appaphalaappānisaṃsatarabhāvadīpanato.

‘‘Pāṇātipātaṃ pahāyā’’tiādidesanā ‘‘samaṇo khalu bho gotamo sīlavā ariyasīlena samannāgato’’tiādidesanāya (dī. ni. 1.304), ‘‘aññeva dhammā gambhīrā’’tiādidesanā ‘‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho’’tiādidesanāya, (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) gambhīratādivisesayuttadhammapaṭivedhena hi ñāṇassa gambhīrādibhāvo viññāyati.

‘‘Santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā’’tiādidesanā ‘‘santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā…pe… abhivadanti sassato attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadanti, asassato, sassato ca asassato ca, nevasassato ca nāsassato ca, antavā, anantavā, antavā ca anantavā ca, nevantavā ca nānantavā ca attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadantī’’tiādidesanāya (ma. ni. 3.27).

Tathā ‘‘santi bhikkhave, eke samaṇabrāhmaṇā aparantakappikā’’tiādidesanā ‘‘santi bhikkhave …pe… abhivadanti saññī attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti asaññī, saññī ca asaññī ca, nevasaññī ca nāsaññī ca attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’ntiādidesanāya (ma. ni. 3.21), ‘‘vedanānaṃ samudayañca…pe… tathāgato’’tiādidesanā ‘‘tadidaṃ saṅkhataṃ oḷārikaṃ, atthi kho pana saṅkhārānaṃ nirodho, atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto’’tiādidesanāya (ma. ni. 3.29), ‘‘tadapi tesaṃ…pe… vipphanditamevā’’ti ayaṃ ‘‘idaṃ tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodāta’nti netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāvamattameva pariyodāpenti, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyatī’’tiādidesanāya (saṃ. ni. 2.43), ‘‘tadapi phassapaccayā’’ti ayaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādāna’’nti (saṃ. ni. 

我来 助您翻译这段巴利文：
"在其中若你们...乃至...那就是你们的障碍"此说法与 -
"贪者不知义，贪者不见法，
盲暗时即生，当人为贪胜。"
和 -
"欲盲网所覆，渴爱幕所蔽，
放逸亲所缚，如鱼入笼口，
随行老与死，如犊随饮母。"
此说法相调合。"这戒等是微小"此说法与"离诸欲...乃至...具足住初禅，婆罗门，此施较前诸施少事少而多果多功德"此说法相调合，因为说初禅较戒多果多功德而显示戒较禅少果少功德。
"断除杀生"等说法与"沙门乔达摩具戒，具足圣戒"等说法相调合。"其他甚深法"等说法与"我已证得此甚深难见难悟之法"等说法相调合，因为由通达具足甚深等特胜之法而了知智的甚深等性。
"诸比丘，有一些执着前际的沙门婆罗门"等说法与"诸比丘，有一些执着前际的沙门婆罗门...乃至...说我和世间是常，这是真实，其他是虚妄，如是一些说，无常，亦常亦无常，非常非无常，有边，无边，亦有边亦无边，非有边非无边的我和世间，这是真实，其他是虚妄，如是一些说"等说法相调合。
同样"诸比丘，有一些执着后际的沙门婆罗门"等说法与"诸比丘...乃至...说死后有想我是安乐。如是一些说无想，亦想亦无想，非想非无想我是安乐。如是一些说施设有情的断灭毁坏消失，或一些说现法涅槃"等说法相调合。"诸受的集...乃至...如来"等说法与"此有为是粗，有诸行灭，有此，如是知已见出离的如来超越它"等说法相调合。"那也是他们...乃至...动摇"此说法与"除了信，除了欲，除了传闻，除了行相思维，除了见忍可，他们将有各自清净光净的智，此事不可能。诸比丘，当无清净光净的各自智时，彼诸沙门婆罗门在其中只是清净智分，那也显示是彼诸沙门婆罗门的取"等说法相调合。"那也以触为缘"此说法与"缘眼色生眼识，三和合触，触缘受，受缘爱，爱缘取"等说法相调合。

2.45), ‘‘chandamūlakā ime āvuso dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti (pariyesitabbaṃ) ca ādidesanāya, ‘‘yato kho bhikkhave, bhikkhu channaṃ phassāyatanāna’’ntiādidesanā ‘‘yato kho bhikkhave, bhikkhu neva vedanaṃ attato samanupassati, na saññaṃ, na saṅkhāre, na viññāṇaṃ attato samanupassati, so evaṃ asamanupassanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyatī’’tiādidesanāya, ‘‘sabbete imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā’’tiādidesanā ‘‘ye hi keci bhikkhave…pe… abhivadanti, sabbete imāneva pañca kāyāni abhivadanti etesaṃ vā aññatara’’ntiādidesanāya (ma. ni. 3.26), ‘‘kāyassa bhedā…pe… devamanussā’’ti ayaṃ –

‘‘Accī yathā vātavegena khittā (upasivāti bhagavā),

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto,

Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080) –

Ādidesanāya saddhiṃ saṃsandatīti. Ayaṃ neruttamadhippāyadesanānidānapubbāparānusandhīnaṃ catunnaṃ vibhāvanalakkhaṇo catubyūhahāro nāma. Vuttampi cetaṃ ‘‘neruttamadhippāyo’’tiādi (netti. 4.6).

Āvattahāravaṇṇanā

Āghātādīnamakaraṇīyatāvacanena khantisoraccānuṭṭhānaṃ. Tattha khantiyā saddhāpaññāparāpakāradukkhasahagatānaṃ saṅgaho, tathā soraccena sīlassa. Saddhādiggahaṇena ca saddhindriyādisakalabodhipakkhiyadhammā āvattanti. Sīlaggahaṇena avippaṭisārādayo sabbepi sīlānisaṃsadhammā āvattanti. Pāṇātipātādīhi paṭivirativacanena appamādavihāro, tena sakalaṃ sāsanabrahmacariyaṃ āvattati. Gambhīratādivisesayuttadhammaggahaṇena mahābodhipakittanaṃ. Anāvaraṇañāṇapadaṭṭhānañhi āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ mahābodhīti vuccati, tena dasabalādayo sabbe buddhaguṇā āvattanti. Sassatādidiṭṭhiggahaṇena taṇhāvijjānaṃ saṅgaho, tāhi anamataggaṃ saṃsāravaṭṭaṃ āvattati. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanena bhagavato pariññāttayavisuddhi, tāya paññāpāramimukhena sabbāpi pāramiyo āvattanti. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena ayonisomanasikārapariggaho, tena ca nava ayonisomanasikāramūlakā dhammā āvattanti. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇena nava taṇhāmūlakā dhammā āvattanti. ‘‘Tadapi phassapaccayā’’tiādi sassatādipaññāpanassa paccayādhīnavuttidassanaṃ, tena aniccatādilakkhaṇattayaṃ āvattati. Channaṃ phassāyatanānaṃ yathābhūtaṃ pajānanena vimuttisampadāniddeso, tena sattapi visuddhiyo āvattanti. ‘‘Ucchinnabhavanettiko tathāgatassa kāyo’’ti taṇhāpahānaṃ vuttaṃ, tena bhagavato sakalasaṃkilesappahānaṃ āvattatīti ayaṃ desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvattanalakkhaṇo āvattahāro nāma. Yathāha ‘‘ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhāna’’ntiādi (netti. 

我来帮您翻译这段巴利文：
与"贤友，这些法以欲为根，作意生起，触和合，受汇集"等说法相调合。"诸比丘，从比丘对六触处"等说法与"诸比丘，从比丘不见受是我，不见想是我，不见行是我，不见识是我，如是不见者不执取世间任何物，不执取则不恐惧，不恐惧则自般涅槃"等说法相调合。"一切这些以此六十二事入于网中"等说法与"诸比丘，凡任何...乃至...说者，一切这些说此五蕴或其中之一"等说法相调合。"身坏...乃至...天人"此说法与-
"如焰为风力所掷(优波私婆,世尊说)，
趣灭不可数;
如是牟尼从名身解脱，
趣灭不可数。"
等说法相调合。这是显示词源学、意趣、说法、因缘、前后相续四种相的四分运用。也说此"词源学意趣"等。
转运用释
以说不应作嗔等而行忍及温柔。其中以忍摄信慧及忍受他害苦，同样以温柔摄戒。以取信等而转一切信根等菩提分法。以取戒而转无恶作等一切戒功德法。以说远离杀生等而不放逸住，由此转一切教梵行。以取具足甚深等特胜法而称扬大觉。因为无碍智以漏尽智为足处，漏尽智以无碍智为足处称为大觉，由此转一切佛十力等功德。以取常见等而摄爱无明，由彼转无始轮回。由如实通达诸受的集等而世尊三遍知清净，由此从慧波罗蜜门转一切波罗蜜。在"不知不见"中以取无明而摄不如理作意，由此转九种以不如理作意为根的法。在"渴爱者的恐惧动摇"中以取爱而转九种以爱为根的法。"那也以触为缘"等显示施设常等依缘而转，由此转无常等三相。由如实了知六触处而显示解脱成就，由此转七清净。"如来身断除有结"说断爱，由此转世尊断一切染污。这是依说法所取诸法的同分异分法而转相的转运用。如说"在一足处，寻求其余足处"等。

4.7).

Vibhattihāravaṇṇanā

Āghātānandādayo akusalā dhammā, tesaṃ ayonisomanasikārādi padaṭṭhānaṃ. Yehi pana dhammehi āghātānandādīnaṃ akaraṇaṃ appavatti, te abyāpādādayo kusalā dhammā, tesaṃ yonisomanasikārādi padaṭṭhānaṃ. Tesu āghātādayokāmāvacarāva, abyāpādādayo catubhūmakā, tathā pāṇātipātādīhi paṭivirati kusalā vā abyākatā vā, tassā hirottappādayo dhammā padaṭṭhānaṃ. Tattha kusalā siyā kāmāvacarā, siyā lokuttarā. Abyākatā lokuttarāva. ‘‘Atthi bhikkhave, aññeva dhammā gambhīrā’’ti vuttadhammā siyā kusalā, siyā abyākatā. Tattha kusalānaṃ vuṭṭhānagāminivipassanā padaṭṭhānaṃ. Abyākatānaṃ maggadhammā, vipassanā, āvajjanā vā padaṭṭhānaṃ. Tesu kusalā lokuttarāva, abyākatā siyā kāmāvacarā, siyā lokuttarā, sabbāpi diṭṭhiyo akusalāva kāmāvacarāva, tāsaṃ avisesena micchābhinivese ayonisomanasikāro padaṭṭhānaṃ. Visesato pana santatighanavinibbhogābhāvato ekattanayassa micchāgāho atītajātianussaraṇatakkasahito sassatadiṭṭhiyā padaṭṭhānaṃ. Hetuphalabhāvena sambandhabhāvassa aggahaṇato nānattanayassa micchāgāho tajjāsamannāhārasahito ucchedadiṭṭhiyā padaṭṭhānaṃ. Evaṃ sesadiṭṭhīnampi yathāsambhavaṃ vattabbaṃ.

‘‘Vedanāna’’nti ettha vedanā siyā kusalā, siyā akusalā, siyā abyākatā, siyā kāmāvacarā, siyā rūpāvacarā, siyā arūpāvacarā, tāsaṃ phasso padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ vedanānaṃ samudayādipaṭivedhanaṃ maggañāṇaṃ, anupādāvimutti ca phalañāṇaṃ, tesaṃ ‘‘aññeva dhammā gambhīrā’’ti ettha vuttanayena dhammādivibhāgo netabbo. ‘‘Ajānataṃ apassata’’ntiādīsu avijjātaṇhā akusalā kāmāvacarā, tāsu avijjāya āsavā, ayonisomanasikāro eva vā padaṭṭhānaṃ. Taṇhāya saṃyojaniyesu dhammesu assādadassanaṃ padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha phassassa vedanāya viya dhammādivibhāgo veditabbo. Iminā nayena phassāyatanādīnampi yathārahaṃ dhammādivibhāgo netabboti ayaṃ saṃkilesadhamme, vodānadhamme ca sādhāraṇāsādhāraṇato, padaṭṭhānato, bhūmito ca vibhajanalakkhaṇo vibhattihāro nāma. Yathāha ‘‘dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro’’tiādi (netti. 

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分别运用释
嗔喜等是不善法，它们以不如理作意等为足处。但由彼等法而不作不转起嗔喜等，那些是无恚等善法，它们以如理作意等为足处。其中嗔等唯欲界，无恚等属四地，同样远离杀生等是善或无记，它以惭愧等法为足处。其中善可能是欲界，可能是出世间。无记唯出世间。"诸比丘,有其他甚深法"所说之法可能是善，可能是无记。其中善法以出起趣向观为足处。无记法以道法、观或转向为足处。其中善唯出世间，无记可能是欲界，可能是出世间，一切见唯不善唯欲界，它们总的以邪执中的不如理作意为足处。特别由于不分别相续密集，一性见的邪执伴随前生忆念推理是常见的足处。由于不取因果关系的结合，异性见的邪执伴随相应作意是断见的足处。如是其余诸见也应随可能说。
在"诸受"中受可能是善，可能是不善，可能是无记，可能是欲界，可能是色界，可能是无色界，它们以触为足处。如实通达诸受的集等是道智，无取解脱是果智，它们的法等分别应如"有其他甚深法"中所说方式引导。在"不知不见"等中无明爱是不善欲界，其中无明以漏或不如理作意为足处。爱以见可结系诸法中的味着为足处。在"那也以触为缘"中触应如受知法等分别。以此方式也应随宜引导触处等的法等分别。这是依染污法、清净法的共不共、足处、地而分别相的分别运用。如说"此运用分别法及足处和地"等。;

4.8).

Parivattanahāravaṇṇanā

Āghātādīnamakaraṇaṃ khantisoraccāni anubrūhetvā paṭisaṅkhānabhāvanābalasiddhiyā ubhayahitapaṭipattimāvahati. Āghātādayo pana pavattiyamānā dubbaṇṇataṃ, dukkhaseyyaṃ, bhogahāniṃ, akittiṃ, parehi durupasaṅkamanatañca nipphādentā nirayādīsu mahādukkhamāvahanti. Pāṇātipātādipaṭivirati avippaṭisārādikalyāṇaṃ paramparamāvahati. Pāṇātipātādi pana vippaṭisārādiakalyāṇaṃ paramparamāvahati. Gambhīratādivisesayuttaṃ ñāṇaṃ veneyyānaṃ yathārahaṃ vijjābhiññādiguṇavisesamāvahati sabbaññeyyassa yathāsabhāvāvabodhato. Tathā gambhīratādivisesarahitaṃ pana ñāṇaṃ ñeyyesu sādhāraṇabhāvato yathāvuttaguṇavisesaṃ nāvahati. Sabbāpi cetā diṭṭhiyo yathārahaṃ sassatucchedabhāvato antadvayabhūtā sakkāyatīraṃ nātivattanti aniyyānikasabhāvattā. Sammādiṭṭhi pana saparikkhārā majjhimapaṭipadābhūtā sakkāyatīramatikkamma pāraṃ gacchati niyyānikasabhāvattā. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanā anupādāvimuttimāvahati maggabhāvato. Vedanānaṃ yathābhūtaṃ samudayādiasampaṭivedho saṃsāracārakāvarodhamāvahati saṅkhārānaṃ paccayabhāvato. Vedayitasabhāvapaṭicchādako sammoho tadabhinandanamāvahati, yathābhūtāvabodho pana tattha nibbedhaṃ, virāgañca āvahati. Micchābhinivese ayonisomanasikārasahitā taṇhā anekavihitaṃ diṭṭhijālaṃ pasāreti. Yathāvuttataṇhāsamucchedo paṭhamamaggo taṃ diṭṭhijālaṃ saṅkoceti. Sassatavādādipaññāpanassa phasso paccayo asati phasse tadabhāvato. Diṭṭhibandhanabaddhānaṃ phassāyatanādīnamanirodhanena phassādianirodho saṃsāradukkhassa anivattiyeva yāthāvato phassāyatanādipariññā sabbadiṭṭhidassanāni ativattati, tesaṃ pana tathā apariññā diṭṭhidassanaṃ nātivattati. Bhavanettisamucchedo āyatiṃ attabhāvassa anibbattiyā saṃvattati, asamucchinnāya bhavanettiyā anāgate bhavappabandho parivattatiyevāti ayaṃ sutte niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo parivattanahāro nāma. Kimāha ‘‘kusalākusale dhamme, niddiṭṭhe bhāvite pahīne cā’’tiādi.

Vevacanahāravaṇṇanā

‘‘Mamaṃ mama me’’ti pariyāyavacanaṃ. ‘Vā yadi cā’’ti pariyāyavacanaṃ. ‘‘Bhikkhave samaṇā tapassino’’ti pariyāyavacanaṃ. ‘‘Pare aññe paṭiviruddhā’’ti…pe… naṃ. ‘‘Avaṇṇaṃ akittiṃ ninda’’nti…pe… naṃ. ‘‘Bhāseyyuṃ bhaṇeyyuṃ katheyyu’’nti…pe… naṃ. ‘‘Dhammassa vinayassa satthusāsanassā’’ti…pe… naṃ. ‘‘Saṅghassa samūhassa gaṇassā’’ti…pe… naṃ. ‘‘Tatra tattha tesū’’ti…pe… naṃ. ‘‘Tumhehi vo bhavantehī’’ti…pe… naṃ. ‘‘Āghāto doso byāpādo’’ti…pe… naṃ ‘‘appaccayo domanassaṃ cetasikadukkha’’nti…pe… naṃ. ‘‘Cetaso cittassa manaso’’ti…pe… naṃ. ‘‘Anabhiraddhi byāpatti manopadoso’’ti…pe… naṃ. ‘‘Na no a mā’’ti…pe… naṃ. ‘‘Karaṇīyā uppādetabbā pavattetabbā’’ti pariyāyavacanaṃ. Iminā nayena sabbapadesu vevacanaṃ vattabbanti ayaṃ tassa tassa atthassa taṃtaṃpariyāyasaddayojanālakkhaṇo vevacanahāro nāma. Vuttañhetaṃ ‘‘vevacanāni bahūni tu, sutte vuttāni ekadhammassā’’tiādi (netti. 

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转变运用释
不作嗔等通过增长忍温柔而成就思择修习力，引生两利行。但嗔等转起时引生丑陋、恶卧、财失、恶名、他人难亲近而导致地狱等大苦。远离杀生等依次引生无恶作等善。但杀生等依次引生恶作等不善。具足甚深等特胜的智由通达一切所知的自性而随宜引生可化导者的明通等功德胜。但不具足甚深等特胜的智由于对所知是共通性而不引生如说的功德胜。一切这些见依常断性随宜成为两边，不度过有身岸，因为是不出离性。但具资具的正见成为中道而超越有身岸到达彼岸，因为是出离性。如实通达诸受的集等由于是道而引生无取解脱。不如实通达诸受的集等由于诸行是缘而引生轮回牢狱。覆盖所受自性的痴引生喜乐于此，但如实了悟引生于此的通达和离染。在邪执中伴随不如理作意的爱展开种种见网。前说断爱的初道收缩彼见网。触是施设常论等的缘，因为无触则无彼。由于不灭系缚见结的诸触处等而触等不灭即是轮回苦的不转，如实遍知触处等超越一切见，但如是不遍知则不超越见。断除有结导向未来自体不生，未断有结则未来有相续仍转。这是依经中所显示诸法的对治而转变相的转变运用。如说"善不善法，所显示的、所修习的、所断的"等。
同义词运用释
"我的、我的、于我"是异词。"或、若、及"是异词。"诸比丘、沙门、苦行者"是异词。"他人、其他、敌对"是异词。"毁、恶名、责"是异词。"会说、会言、会语"是异词。"法、律、师教"是异词。"僧、群、众"是异词。"于此、于彼、于彼等"是异词。"由你们、你们的、具寿们的"是异词。"嗔、瞋、恚"是异词。"不悦、忧、心苦"是异词。"心所、心、意"是异词。"不满、违逆、意害"是异词。"不、非、勿"是异词。"应作、应生、应起"是异词。以此方式应说一切句的异词。这是对彼彼义结合彼彼异词相的同义词运用。如说此"于一法说经中,有众多同义词"等。

4.10).

Paññattihāravaṇṇanā

Āghāto vatthuvasena dasavidhena, ekūnavīsatividhena vā paññatto. Apaccayo upavicāravasena chadhā paññatto. Ānando pītiādivasena vevacanena navadhā paññatto. Pīti sāmaññato pana khuddikādivasena pañcadhā paññatto. Somanassaṃ upavicāravasena chadhā, sīlaṃ vārittacārittādivasena anekadhā, gambhīratādivisesayuttaṃ ñāṇaṃ cittuppādavasena catudhā, dvādasadhā vā, visayabhedato anekadhā ca, diṭṭhisassatādivasena dvāsaṭṭhiyā bhedehi, tadantogadhavibhāgena anekadhā ca, vedanā chadhā, aṭṭhasatadhā, anekadhā ca, tassā samudayo pañcadhā, tathā atthaṅgamopi, assādo duvidhena, ādīnavo tividhena, nissaraṇaṃ ekadhā , catudhā ca, anupādāvimutti duvidhena, ‘‘ajānataṃ apassata’’nti vuttā avijjā visayabhedena catudhā, aṭṭhadhā ca, ‘‘taṇhāgatāna’’ntiādinā vuttā taṇhā chadhā, aṭṭhasatadhā, anekadhā ca, phasso nissayavasena chadhā, upādānaṃ catudhā, bhavo dvidhā, anekadhā ca, jāti vevacanavasena chadhā, tathā jarā sattadhā, maraṇaṃ aṭṭhadhā, navadhā ca, soko pañcadhā, paridevo chadhā, dukkhaṃ catudhā, tathā domanassaṃ, upāyāso catudhā paññattoti ayaṃ pabhedapaññatti, samūhapaññatti ca.

‘‘Samudayo hotī’’ti pabhavapaññatti, ‘‘yathābhūtaṃ pajānātī’’ti dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti. ‘‘Antojālīkatā’’tiādisabbadiṭṭhīnaṃ saṅgahapaññatti. ‘‘Ucchinnabhavanettiko’’tiādi duvidhena parinibbānapaññattīti evaṃ āghātādīnaṃ pabhavapaññattipariññāpaññattiādivasena. Tathā ‘‘āghāto’’ti byāpādassa vevacanapaññatti. ‘‘Appaccayo’’ti domanassassavevacanapaññattītiādivasena ca paññattibhedo vibhajjitabboti ayaṃ ekekassa dhammassa anekāhi paññattīhi paññapetabbākāravibhāvanalakkhaṇo paññattihāro nāma, tena vuttaṃ ‘‘ekaṃ bhagavā dhammaṃ, paṇṇattīhi vividhāhi desetī’’tiādi (netti. 

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施设运用释
嗔依事物分别施设为十种或十九种。不悦依近行分别施设为六种。喜依喜等异词分别施设为九种。但喜一般依小喜等分别施设为五种。悦依近行分别施设为六种，戒依离行等分别施设为多种，具足甚深等特胜的智依心生起分别施设为四种或十二种，依境差别为多种，见依常等分别施设为六十二种，依摄入其中的分别为多种，受分别施设为六种、一百零八种、多种，它的集分别施设为五种，灭也如是，味分别施设为二种，患分别施设为三种，出离分别施设为一种和四种，无取解脱分别施设为二种，"不知不见"所说的无明依境差别分别施设为四种和八种，"渴爱者"等所说的爱分别施设为六种、一百零八种、多种，触依所依分别施设为六种，取分别施设为四种，有分别施设为二种和多种，生依异词分别施设为六种，如是老分别施设为七种，死分别施设为八种和九种，愁分别施设为五种，悲分别施设为六种，苦分别施设为四种，如是忧，恼分别施设为四种。这是差别施设和集合施设。
"集生起"是生起施设，"如实了知"是苦的遍知施设、集的断施设、灭的证施设、道的修施设。"入于网中"等是一切见的摄施设。"断除有结"等是二种般涅槃施设。如是依嗔等的生起施设、遍知施设等方式。同样"嗔"是恚的异词施设。"不悦"是忧的异词施设等方式应分别施设的差别。这是显示每一法应以多种施设来施设方式相的施设运用。因此说"世尊以种种施设,说示一法"等。

4.11).

Otaraṇahāravaṇṇanā

Āghātaggahaṇena saṅkhārakkhandhasaṅgaho, tathā anabhiraddhiggahaṇena. Appaccayaggahaṇena vedanākkhandhasaṅgahoti idaṃ khandhamukhena otaraṇaṃ. Tathā āghātādiggahaṇena dhammāyatanaṃ, dhammadhātu, dukkhasaccaṃ, samudayasaccaṃ vā gahitanti idaṃ āyatanamukhena,dhātumukhena,saccamukhena ca otaraṇaṃ. Tathā āghātādīnaṃ sahajātā avijjā hetusahajātaaññamaññanissasampayuttaatthiavigatapaccayehi paccayo, asahajātā pana anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayo. Ananantarā pana upanissayavaseneva paccayo. Taṇhāupādānādi phassādīnampi tesaṃ sahajātānaṃ, asahajātānañca yathārahaṃ paccayabhāvo vattabbo. Koci panettha adhipativasena, koci kammavasena, koci āhāravasena, koci indriyavasena, koci jhānavasena koci maggavasenāpi paccayoti ayampi viseso veditabboti idaṃ paṭiccasamuppādamukhena otaraṇaṃ. Imināva nayena ānandādīnampi khandhādimukhena otaraṇaṃ vibhāvetabbaṃ.

Tathā sīlaṃ pāṇātipātādīhi viraticetanā, abyāpādādicetasikadhammā ca, pāṇātipātādayo cetanāva, tesaṃ, tadupakārakadhammānañca lajjādayādīnaṃ saṅkhārakkhandhadhammāyatanādīsu saṅgahato purimanayeneva khandhādimukhena otaraṇaṃ vibhāvetabbaṃ. Esa nayo ñāṇadiṭṭhivedanāavijjātaṇhādiggahaṇesupi. Nissaraṇānupādāvimuttiggahaṇesu pana asaṅkhatadhātuvasenapi dhātumukhena otaraṇaṃ vibhāvetabbaṃ, tathā ‘‘vedanānaṃ…pe… anupādāvimutto’’ti etena bhagavato sīlādayo pañcadhammakkhandhā, satipaṭṭhānādayo ca bodhipakkhiyadhammā pakāsitā hontīti taṃmukhenapi otaraṇaṃ veditabbaṃ. ‘‘Tadapi phassapaccayā’’ti sassatādipaññāpanassa paccayādhīnavuttitādīpanena aniccatāmukhena otaraṇaṃ, tathā evaṃdhammatāya paṭiccasamuppādamukhena otaraṇaṃ. Aniccassa dukkhānattabhāvato appaṇihitamukhena, suññatāmukhena otaraṇaṃ. Sesapadesupi eseva nayo. Ayaṃ paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo otaraṇahāro nāma. Tathā hi vuttaṃ ‘‘yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā’’tiādi (netti. 4.12).

Sodhanahāravaṇṇanā

‘‘Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’nti ārambho. ‘‘Dhammassa vā avaṇṇaṃ bhāseyyuṃ saṅghassa vā avaṇṇaṃ bhāseyyu’’nti padasuddhi, no ārambhasuddhi. ‘‘Tatra tumhehi na āghāto, na appaccayo, na cetaso anabhiraddhi karaṇīyā’’ti padasuddhi ceva ārambhasuddhi ca. Dutiyanayādīsupi eseva nayo, tathā ‘‘appamattakaṃ kho paneta’’ntiādi ārambho. ‘‘Katama’’ntiādi pucchā. ‘‘Pāṇātipātaṃ pahāyā’’tiādi padasuddhi, no ārambhasuddhi. No ca pucchāsuddhi. ‘‘Idaṃ kho’’tiādi pucchāsuddhi ceva padasuddhi ca, ārambhasuddhi.

Tathā ‘‘atthi bhikkhave’’tiādi ārambho. ‘‘Katame ca te’’tiādi pucchā. ‘‘Santi bhikkhave’’tiādi ārambho. ‘‘Kimāgammā’’tiādi ārambhapucchā . ‘‘Yathā samāhite’’tiādi padasuddhi, no ārambhasuddhi, no ca pucchāsuddhi. ‘‘Ime kho’’tiādi padasuddhi ceva pucchāsuddhi ca ārambhasuddhi ca. Iminā nayena sabbattha ārambhādayo veditabbā. Ayaṃ padārambhānaṃ sodhitāsodhitabhāvavicāraṇalakkhaṇo sodhanahāro nāma, vuttampi ca ‘‘vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbhā’’tiādi (netti. 

我来帮您翻译这段巴利文：
渗入运用释
以取嗔摄行蕴，同样以取不满。以取不悦摄受蕴，这是从蕴门渗入。同样以取嗔等摄法处、法界、苦谛或集谛，这是从处门、界门、谛门渗入。同样嗔等的俱生无明是因缘、俱生缘、互相缘、相应缘、有缘、不离缘的缘，但不俱生的无间灭是无间缘、等无间缘、无间依缘、无有缘、离缘、习缘的缘。非无间的则唯是依缘。应说爱、取等对触等的俱生和不俱生随宜成为缘。这里应知某些依增上、某些依业、某些依食、某些依根、某些依禅、某些依道成为缘的差别。这是从缘起门渗入。以此方式也应显示喜等从蕴等门渗入。
同样戒是离杀生等思，和无恚等心所法，杀生等即是思，由于它们和它们的助伴法惭等摄入行蕴法处等，应依前说方式显示从蕴等门渗入。此方式也在智、见、受、无明、爱等取中。但在取出离、无取解脱中也应显示从无为界的界门渗入，同样由"诸受...乃至...无取解脱"显示世尊的戒等五法蕴和念处等菩提分法，也应知从彼门渗入。"那也以触为缘"由显示常等施设依缘而转等而从无常门渗入，同样由如是法性从缘起门渗入。由无常是苦无我而从无愿门、空门渗入。其余句也是此方式。这是从缘起等门渗入经义相的渗入运用。因此说"缘起和根蕴及界处"等。
清净运用释
"诸比丘，若他人说我的毁"是开始。"或说法的毁、或说僧的毁"是句清净，非开始清净。"于此你们不应生嗔、不悦、心不满"是句清净及开始清净。第二方式等也是此方式，同样"这实是微小"等是开始。"何者"等是问。"断除杀生"等是句清净，非开始清净，也非问清净。"此是"等是问清净及句清净、开始清净。
同样"诸比丘，有"等是开始。"何者是彼等"等是问。"诸比丘，有"等是开始。"依何"等是开始问。"如等持"等是句清净，非开始清净，也非问清净。"此是"等是句清净及问清净、开始清净。以此方式应处处了知开始等。这是考察句开始清净不清净相的清净运用。也说"在已解答的问,在已问的偈颂中开始"等。

4.13).

Adhiṭṭhānahāravaṇṇanā

‘‘Avaṇṇa’’nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘mamaṃ vā’’ti. Dhammassa vā saṅghassa vāti pakkhepi esa nayo. Tathā ‘‘sīla’’nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘pāṇātipātā paṭivirato’’tiādi. ‘‘Aññeva dhammā’’tiādi sāmaññato adhiṭṭhānaṃ, tamavikappetvā visesavacanaṃ ‘‘tayidaṃ bhikkhave, tathāgato pajānātī’’tiādi, tathā ‘‘pubbantakappikā’’tiādi sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘sassatavādā’’tiādi. Iminā nayena sabbattha yathādesitameva sāmaññavisesā niddhāretabbā. Ayaṃ suttāgatānaṃ dhammānaṃ avikappanāvasena yathādesitameva sāmaññavisesaniddhāraṇalakkhaṇo adhiṭṭhānahāro nāma, yathāha ‘‘ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā’’tiādi (netti. 4.14).

Parikkhārahāravaṇṇanā

Āghātādīnaṃ ‘‘anatthaṃ me acarī’’tiādīni (dha. sa. 1237; vibha. 909) ekūnavīsati āghātavatthūni hetu. Ānandādīnaṃ ārammaṇābhisineho hetu. Sīlassa hiriottappaṃ, appicchatādayo ca hetu. ‘‘Gambhīrā’’tiādinā vuttadhammassa sabbāpi pāramiyo hetu. Visesena paññāpāramī. Diṭṭhīnaṃ asappurisūpanissayo, asaddhammassavanaṃ micchābhinivesena ayonisomanasikāro ca avisesena hetu. Visesena pana sassatavādādīnaṃ atītajātianussaraṇādi hetu. Vedanānaṃ avijjā, taṇhā, kammādiphasso ca hetu. Anupādāvimuttiyā ariyamaggo hetu. Aññāṇassa ayonisomanasikāro hetu. Taṇhāya saṃyojaniyesu assādānupassanā hetu. Phassassa saḷāyatanāni hetu. Saḷāyatanassa nāmarūpaṃ hetu . Bhavanettisamucchedassa visuddhibhāvanā hetūti ayaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo parikkhārahāro nāma, tena vuttaṃ ‘‘ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato’’tiādi.

Samāropanahāravaṇṇanā

Āghātādīnamakaraṇīyatāvacanena khantisampadā dassitā hoti. ‘‘Appamattakaṃ kho paneta’’ntiādinā soraccasampadā. ‘‘Atthi bhikkhave’’tiādinā ñāṇasampadā. ‘‘Aparāmasato cassa paccattaññeva nibbuti viditā’’ti, ‘‘vedanānaṃ…pe… yathābhūtaṃ viditvā anupādāvimutto’’ti ca etehi samādhisampadāya saddhiṃ vijjāvimuttivasībhāvasampadā dassitā. Tattha khantisampadā paṭisaṅkhānabalasiddhito soraccasampadāya padaṭṭhānaṃ, soraccasampadā pana atthato sīlameva, sīlaṃ samādhisampadāya padaṭṭhānaṃ. Samādhi ñāṇasampadāya padaṭṭhānanti ayaṃ padaṭṭhānasamāropanā.

Pāṇātipātādīhi paṭivirativacanaṃ sīlassa pariyāyavibhāgadassanaṃ. Sassatavādādivibhāgadassanaṃ pana diṭṭhiyā pariyāyavacananti ayaṃ vevacanasamāropanā.

Sīlena vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānañca sijjhati. Samādhinā pariyuṭṭhānappahānaṃ, vikkhambhanappahānaṃ, taṇhāsaṃkilesappahānañca sijjhati. Paññāya diṭṭhisaṃkilesappahānaṃ, samucchedappahānaṃ, anusayappahānañca sijjhatīti ayaṃ pahānasamāropanā.

Sīlādidhammakkhandhehi samathavipassanābhāvanāpāripūriṃ gacchati pahānattayasiddhitoti ayaṃ bhāvanāsamāropanā. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānavevacanapahānabhāvanāsamāropanavicāraṇalakkhaṇo samāropanahāro nāma. Vuttañhetaṃ ‘‘ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā’’tiādi, (netti. 

我来帮您翻译这段巴利文：
确立运用释
"毁"是一般的确立。不分别它而特别说"我的或"。法的或僧的部分也是此方式。同样"戒"是一般的确立。不分别它而特别说"远离杀生"等。"其他法"等是一般的确立，不分别它而特别说"诸比丘，如来了知此"等，同样"执着前际"等是一般的确立。不分别它而特别说"常论"等。以此方式应处处如所说确定一般和特殊。这是依不分别经中所来诸法而如所说确定一般特殊相的确立运用。如说"一性诸法,及已显示异性者"等。
资具运用释
嗔等的"对我作不利"等十九嗔事是因。喜等的所缘贪著是因。戒的惭愧和少欲等是因。以"甚深"等所说法的一切波罗蜜是因。特别是慧波罗蜜。见的亲近不善人、听闻不正法和以邪执的不如理作意总的是因。但特别常论等的忆念前生等是因。诸受的无明、爱、业等触是因。无取解脱的圣道是因。无知的不如理作意是因。爱的于可结系观见味着是因。触的六处是因。六处的名色是因。断有结的清净修习是因。这是确定称为资具的因缘而解释相的资具运用。因此说"彼等法依因缘,次第生彼法"等。
归结运用释
由说不应作嗔等而显示忍具足。以"这实是微小"等显示温柔具足。以"诸比丘,有"等显示智具足。"不执取者各自了知寂灭"和"如实了知诸受...乃至...无取解脱"由此二者显示定具足及明解脱自在具足。其中忍具足由成就思择力而是温柔具足的足处，但温柔具足即是戒，戒是定具足的足处。定是智具足的足处,这是足处归结。
说远离杀生等是显示戒的分别差别。但显示常论等差别是见的异词,这是异词归结。
由戒成就超越断、暂断和恶行染污断。由定成就缠断、镇伏断和爱染污断。由慧成就见染污断、断绝断和随眠断,这是断归结。
由戒等法蕴而止观修习达圆满,因为成就三断,这是修归结。这是考察经中所来诸法的足处、异词、断、修归结相的归结运用。因为说"彼等法以彼为根,及牟尼所说一义者"等。

4.16) ayaṃ soḷasahārayojanā.

Soḷasahāravaṇṇanā niṭṭhitā.

Pañcavidhanayavaṇṇanā

Nandiyāvaṭṭanayavaṇṇanā

Āghātādīnamakaraṇavacanena taṇhāvijjāsaṅkoco dassito. Sati hi attattaniyavatthūsu sinehe, sammohe ca ‘‘anatthaṃ me acarī’’tiādinā āghāto jāyati, nāsati. Tathā ‘‘pāṇātipātā paṭivirato’’tiādivacanehi ‘‘paccattaññeva nibbuti viditā, anupādāvimutto, channaṃ phassāyatanānaṃ…pe… yathābhūtaṃ pajānātī’’tiādivacanehi ca taṇhāvijjānaṃ accantappahānaṃ dassitaṃ hoti. Tāsaṃ pana pubbantakappikādipadehi, ‘‘ajānataṃ apassata’’ntiādipadehi ca sarūpatopi dassitānaṃ taṇhāvijjānaṃ rūpadhammā, arūpadhammā ca adhiṭṭhānaṃ. Yathākkamaṃ samatho ca vipassanā ca paṭipakkho, tesaṃ pana cetovimutti, paññāvimutti ca phalaṃ. Tattha taṇhā samudayasaccaṃ, taṇhāvijjā vā, tadadhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā samathavipassanā maggasaccanti evaṃ, catusaccayojanā veditabbā.

Taṇhāggahaṇena cettha māyāsāṭheyyamānātimānamadapamādapāpicchatāpāpamittatāahirikānottappādivasena sabbopi akusalapakkho netabbo. Tathā avijjāggahaṇenapi viparītamanasikārakodhupanāhamakkhapaḷāsaissāmacchariyasārambha dovacassatā bhavadiṭṭhivibhavadiṭṭhādivasena. Vuttavipariyāyena pana amāyāasāṭheyyādivasena, aviparītamanasikārādivasena ca sabbopi kusalapakkho netabbo. Tathā samathapakkhiyānaṃ saddhindriyādīnaṃ, vipassanāpakkhiyānañca aniccasaññādīnaṃ vasenāti ayaṃ taṇhāvijjāhi saṃkilesapakkhaṃ suttatthaṃ samathavipassanāhi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa nandiyāvaṭṭanayassa bhūmi. Vuttañhi ‘‘taṇhañca avijjampi ca, samathena vipassanāya yo netī’’tiādi.

Tipukkhalanayavaṇṇanā

Āghātādīnamakaraṇavacanena adosasiddhi, tathā pāṇātipātapharusavācāhi paṭivirativacanenāpi. Ānandādīnamakaraṇavacanena pana alobhasiddhi , tathā abrahmacariyato paṭivirativacanenāpi. Adinnādānādīhi pana paṭivirativacanena tadubhayasiddhi. ‘‘Tayidaṃ bhikkhave , tathāgato pajānātī’’tiādinā amohasiddhi. Iti tīhi akusalamūlehi gahitehi tappaṭipakkhato āghātādīnamakaraṇavacanena ca tīṇi kusalamūlāni siddhāniyeva honti. Tattha tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamākusalasaññāvitakkapañcādivasena sabbopi akusalapakkho vitthāretabbo. Tathā tīhi kusalamūlehi tividhasucaritavodānasamakusalasaññāvitakkapaññāsaddhammasamādhi- vimokkhamukhavimokkhādivasena sabbopi kusalapakkho vibhāvetabbo.

Ettha cāyaṃ saccayojanā – lobho samudayasaccaṃ, sabbāni vā kusalākusalamūlāni, tehi pana nibbattā tesamadhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā vimokkhādikā maggasaccanti. Ayaṃ akusalamūlehi saṃkilesapakkhaṃ, kusalamūlehi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa tipukkhalanayassa bhūmi. Tathā hi vuttaṃ –

‘‘Yo akusale samūlehi,

Neti kusale ca kusalamūlehī’’tiādi. (netti. 

我来帮您翻译这段巴利文：
这是十六运用的结合。
十六运用释完。
五种方式释
欢喜转方式释
由说不作嗔等而显示爱无明的收缩。因为若有对我我所事物的贪爱和痴,则生"对我作不利"等的嗔,无则不生。同样由"远离杀生"等诸说和"各自了知寂灭、无取解脱、六触处...乃至...如实了知"等诸说而显示爱无明的究竟断。但由执前际等句和"不知不见"等句而显示自性的爱无明,色法无色法是所依。止观依次是对治,而心解脱慧解脱是其果。其中爱是集谛,或爱无明,以彼为所依的色无色法是苦谛,彼等不转起是灭谛,了知灭的止观是道谛,如是应知四谛结合。
这里由取爱而应引导一切不善分依诳诈、慢、过慢、醉、放逸、恶欲、恶友、无惭、无愧等。同样由取无明也依邪作意、忿、恨、覆、恼、嫉、悭、激、难语、有见、无有见等。但由说的相反而应引导一切善分依无诳无诈等及不邪作意等。同样依止分的信根等和观分的无常想等。这是以爱无明引导经义的染污分,以止观引导清净分,从四谛结合门具有引导相的欢喜转方式的地。因为说"以止观引导爱及无明"等。
三轮方式释
由说不作嗔等成就无瞋,同样也由说远离杀生粗语。但由说不作喜等成就无贪,同样也由说远离非梵行。但由说远离不与取等成就彼二者。由"诸比丘,如来了知此"等成就无痴。如是由取三不善根及由其对治说不作嗔等而成就三善根。其中应以三不善根展开一切不善分依三种恶行、染污、垢、毒、不善想、寻、五等。同样应以三善根显示一切善分依三种善行、清净、善想、寻、慧、正法、定、解脱门、解脱等。
这里四谛结合是:贪是集谛,或一切善不善根,而由彼等生起以彼为所依境的取蕴是苦谛,彼等不转起是灭谛,了知灭的解脱等是道谛。这是以不善根引导染污分,以善根引导清净分,从四谛结合门具有引导相的三轮方式的地。因此说:
"以不善根引导,
及以善根引导善"等。

4.18);

Sīhavikkīḷitanayavaṇṇanā

Āghātānandādīnamakaraṇa-vacanena satisiddhi. Micchājīvāpaṭivirativacanena vīriyasiddhi. Vīriyena hi kāmabyāpādavihiṃsāvitakke vinodeti, vīriyasādhanañca ājīvapārisuddhisīlanti. Pāṇātipātādīhi paṭivirativacanena satisiddhi. Satiyā hi sāvajjānavajjo diṭṭho hoti. Tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattati. Tathā hi sā ‘‘niyyātanapaccupaṭṭhānā’’ti vuccati. ‘‘Tayidaṃ bhikkhave, tathāgato pajānātī’’tiādinā samādhipaññāsiddhi. Paññavā hi yathābhūtāvabodho samāhito ca yathābhūtaṃ pajānātīti.

Tathā ‘‘nicco dhuvo’’tiādinā anicce ‘‘nicca’’nti vipallāso, ‘‘arogo paraṃ maraṇā, ekantasukhī attā, diṭṭhadhammanibbānappatto’’ti ca evamādīhi asukhe ‘‘sukha’’nti vipallāso. ‘‘Pañcahi kāmaguṇehi samappito’’tiādinā asubhe ‘‘subha’’nti vipallāso. Sabbeheva diṭṭhippakāsanapadehi anattani ‘‘attā’’ti vipallāsoti evamettha cattāro vipallāsā siddhā honti, tesaṃ paṭipakkhato cattāri satipaṭṭhānāni siddhāneva. Tattha catūhi yathāvuttehi indriyehi cattāro puggalā niddisitabbā. Kathaṃ duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicaritopi. Tesu paṭhamo asubhe ‘‘subha’’nti vipallatthadiṭṭhiko satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipallatthadiṭṭhiko ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) vuttena vīriyasaṃvarasaṅkhātena vīriyabalena taṃ vipallāsaṃ vidhamati. Tatiyo anicce ‘‘nicca’’nti vipallatthadiṭṭhiko samādhibalena samāhitabhāvato saṅkhārānaṃ khaṇikabhāvaṃ yathābhūtaṃ paṭivijjhati. Catuttho santatisamūhakiccārammaṇaghanavicittattā phassādidhammapuñjamatte anattani ‘‘attā’’ti vipallatthadiṭṭhiko catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃseti. Catūhi cettha vipallāsehi caturāsavoghayogaganthaagatitaṇhuppādupādānasattaviññāṇaṭṭhitiapariññādivasena sabbopi akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena sabbopi vodānapakkho netabbo.

Ettha cāyaṃ saccayojanā – subhasaññāsukhasaññāhi, catūhipi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā satipaṭṭhānādikā maggasaccanti. Ayaṃ vipallāsehi saṃkilesapakkhaṃ, saddhindriyādīhi vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa sīhavikkīḷitanayassa bhūmi, yathāha ‘‘yo neti vipallāsehi, kilese indriyehi saddhamme’’tiādi (netti. 4.19).

Disālocanaaṅkusanayadvayavaṇṇanā

Iti tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayampi siddhameva hoti. Tathā hi atthanayattayadisābhūtadhammānaṃ samālocanameva disālocananayo. Tesaṃ samānayanameva aṅkusanayo. Tasmā yathāvuttanayena atthanayānaṃ disābhūtadhammasamālokananayanavasena tampi nayadvayaṃ yojetabbanti, tena vuttaṃ ‘‘veyyākaraṇesu hi ye, kusalākusalā’’tiādi (netti. 4.20).

我来 助您翻译这段巴利文：
狮子游戏方式释
由说不作嗔喜等成就念。由说远离邪命成就精进。因为以精进驱除欲恚害寻,活命遍净戒是以精进成就。由说远离杀生等成就念。因为以念见有罪无罪。于此观察过患功德后,舍弃有罪而受持无罪而行。因此它被说为"回向现起"。由"诸比丘,如来了知此"等成就定慧。因为有慧者如实觉悟而等持者如实了知。
同样由"常恒"等在无常中"常"的颠倒,由"死后无病、一向乐我、得现法涅槃"等如是在不乐中"乐"的颠倒。由"具足五欲功德"等在不净中"净"的颠倒。由一切见显示句在无我中"我"的颠倒。如是这里成就四种颠倒,由彼对治而成就四念处。其中应以如说四根显示四种补特伽罗。如何?爱行者二种,即钝根利根,见行者也如是。其中第一者在不净中"净"的颠倒见者以念力观察如实身自性而入正性决定。第二者在不乐中"乐"的颠倒见者以"不容忍已生欲寻"等所说称为精进律仪的精进力破除彼颠倒。第三者在无常中"常"的颠倒见者以定力由等持性如实通达诸行剎那性。第四者由相续、聚集、作用、所缘密集差别而在仅是触等法聚的无我中"我"的颠倒见者以四句空作意破坏彼邪执。这里应以四颠倒引导一切不善分依四漏、暴流、轭、结、不正、渴爱生起、取、七识住、不遍知等。同样应以四念处引导一切清净分依四种禅、住、所依、乐分法、无量、正勤、神足等。
这里四谛结合是:以净想乐想,或以四颠倒是集谛,以彼为所依所缘的五取蕴是苦谛,彼等不转起是灭谛,了知灭的念处等是道谛。这是以颠倒引导染污分,以信根等引导清净分,从四谛结合门具有引导相的狮子游戏方式的地,如说"以颠倒引导染,以诸根引导正法"等。
观察方位钩方式二者释
如是由三义方式成就而二种言说方式也成就。因为观察以义方式三者为方位的诸法即是观察方位方式。摄集彼等即是钩方式。因此如所说方式,依义方式观察为方位诸法的引导方式而应结合彼二方式,因此说"于诸解释中,善与不善"等。



Ayaṃ pañcanayayojanā.

Pañcavidhanayavaṇṇanā niṭṭhitā.

Sāsanapaṭṭhānavaṇṇanā

Idaṃ pana suttaṃ soḷasavidhe sāsanapaṭṭhāne saṃkilesavāsanāsekkhabhāgiyaṃ taṇhādiṭṭhādisaṃkilesānaṃ sīlādipuññakiriyassa, asekkhasīlādikkhandhassa ca vibhattattā, saṃkilesavāsanānibbedhāsekkhabhāgiyameva vā yathāvuttatthānaṃ sekkhasīlakkhandhādikassa ca vibhattattā. Aṭṭhavīsatividhe pana sāsanapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaparavacanaṃ vissajjanīyāvissajjanīyaṃ kammavipākaṃ kusalākusalaṃ anuññātapaṭikkhittaṃ bhavo ca lokiyalokuttarādīnamatthānaṃ idha vibhattattāti. Ayaṃ sāsanapaṭṭhānayojanā.

Pakaraṇanayavaṇṇanā niṭṭhitā.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā brahmajālasuttavaṇṇanāya līnatthavibhāvanā.

Brahmajālasuttavaṇṇanā niṭṭhitā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaabhinavaṭīkā

(Dutiyo bhāgo)

2. Sāmaññaphalasuttavaṇṇanā

Rājāmaccakathāvaṇṇanā



我来为您直译这段巴利文：
这是五种方法的解释。
五种方法的释义已结束。
教法建立的解释
这部经属于十六种教法建立中的染污习气有学分，因为解说了贪爱、邪见等染污，以及持戒等功德行为和无学戒 handha等；或者只属于染污习气通达有学分，因为解说了如上所述的内容和有学戒 handha等。在二十八种教法建立中，因为这里解说了世间和出世间、七种法的确立、智与所知、见与修、自说与他说、应答与不应答、业与果报、善与不善、允许与禁止、有等世间出世间等义理。这是教法建立的解释。
论述方法的释义已结束。
这是由具足正直、柔和、温良、信心、念住、坚毅、智慧、忍耐、精进等法的大论师、对于有义释的三藏无着无碍通达智的、深入理解多种自宗与他宗的深奥义理的、大众师、大文法家、智光法将军上座、大法王之师所造的《善显》注释书中，对《长部》注《吉祥光辉》中极其微细深奥难解之义的阐明，广大清净智慧的开显，名为《显明隐义》的《梵网经》注释的隐义解释。
《梵网经》注释已结束。
第一部分已结束。
礼敬彼世尊、阿罗汉、正等正觉者
长部
戒蕴品新复注
（第二部分）
2.戒果经注释
王臣论说的注释

150. Idāni sāmaññaphalasuttassa saṃvaṇṇanākkamo anuppattoti dassetuṃ ‘‘evaṃ…pe… sutta’’ntiādimāha. Tattha anupubbapadavaṇṇanāti anukkamena padavaṇṇanā, padaṃ padaṃ pati anukkamena vaṇṇanāti vuttaṃ hoti. Pubbe vuttañhi, uttānaṃ vā padamaññatra vaṇṇanāpi ‘‘anupubbapadavaṇṇanā’’ tveva vuccati. Evañca katvā ‘‘apubbapadavaṇṇanā’’tipi paṭhanti, pubbe avaṇṇitapadavaṇṇanāti attho. Duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṭṭhena evaṃnāmakaṃ, na pana nāmamattenāti āha ‘‘tañhī’’tiādi. Nanu mahāvagge mahāgovindasutte āgato esa purohito eva, na rājā, kasmā so rājasaddavacanīyabhāvena gahitoti? Mahāgovindena purohitena pariggahitampi cetaṃ reṇunā nāma magadharājena pariggahitamevāti atthasambhavato evaṃ vuttaṃ, na pana so rājasaddavacanīyabhāvena gahito tassa rājābhāvato. Mahāgovindapariggahitabhāvakittanañhi tadā reṇuraññā pariggahitabhāvūpalakkhaṇaṃ. So hi tassa sabbakiccakārako purohito, idampi ca loke samudāciṇṇaṃ ‘‘rājakammapasutena katampi raññā kata’’nti. Idaṃ vuttaṃ hoti – mandhāturaññā ceva mahāgovindaṃ bodhisattaṃ purohitamāṇāpetvā reṇuraññā ca aññehi ca rājūhi pariggahitattā rājagahanti. Keci pana ‘‘mahāgovindo’’ti mahānubhāvo eko purātano rājāti vadanti. Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti hi gahaṃ, rājūnaṃ, rājūhi vā gahanti rājagahaṃ. Nagarasaddāpekkhāya napuṃsakaniddeso.

Aññepettha pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi pañcahi pabbatehi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, susaṃvihitārakkhatāya anatthāvahitukāmena upagatānaṃ paṭirājūnaṃ gahaṃ gahaṇabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyatādīhi rājati, nivāsasukhatādinā ca sattehi mamattavasena gayhati pariggayhatītipi rājagahanti edise pakāre. Nāmamattameva pubbe vuttanayenāti attho. So pana padeso visesaṭṭhānabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tattha ‘‘buddhakāle, cakkavattikāle cā’’ti idaṃ yebhuyyavasena vuttaṃ aññadāpi kadāci sambhavato, ‘‘nagaraṃ hotī’’ti ca idaṃ upalakkhaṇameva manussāvāsasseva asambhavato. Tathā hi vuttaṃ ‘‘sesakāle suññaṃ hotī’’tiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

Avisesenāti vihārabhāvasāmaññena, saddantarasannidhānasiddhaṃ visesaparāmasanamantarenāti attho. Idaṃ vuttaṃ hoti – ‘‘pātimokkhasaṃvarasaṃvuto viharati, (a. ni. 5.101; pāci. 147; pari. 441) paṭhamaṃ jhānaṃ upasampajja viharati, (dha. sa. 160) mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, (dī. ni. 3.71, 308; ma. ni. 1.77, 459, 509; 2.309, 315; 3.230; vibha. 642) sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharatī’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
150.现在为显示已到《沙门果经》的注释次第，故说"如是......等......经"等。其中"次第语词释义"即是依次解释语词，意思是对每一个词依次进行解释。因为前面已说过的，或容易理解的词在别处的解释也称为"次第语词释义"。这样理解后，也有读作"新语词释义"，意思是对前面未解释过的词的解释。
由于具有难行的国土、特别的圆满等特质，作为主要处所被诸王所占据，故有此名，而不仅仅是名称而已，因此说"因为这......"等。难道不是在《长部》《大品》的《大典尊经》中提到的只是司祭而非国王吗？为何他被视为可用"王"字称呼的对象呢？因为虽然被大典尊司祭所占据，也被名为烈怒的摩揭陀王所占据，所以从意义上这样说，而不是他作为可用"王"字称呼的对象被接受，因为他不是国王。提到被大典尊占据，是为了表示当时被烈怒王占据。因为他是那位处理一切事务的司祭，这在世间也是常见的说法："国王事务的执行者所做的也算是国王所做"。这里的意思是：因为被转轮王以及让大典尊菩萨担任司祭的烈怒王和其他诸王所占据，故称为王舍城。有些人说"大典尊"是一位大威德的古代国王。"被占据"是指作为王都而被占据。因为被占据故称为"gahaṃ"（住处），为诸王的，或被诸王占据故称为王舍（rājagahaṃ）。因为关系到"城"（nagara）这个词，所以用中性词。
这里还有其他解释：因为城中所有房舍都是由国王建造，故称为王舍；因为被鹫峰等五座山环绕，如同被山王环绕的住处，故也称为王舍；因为住处庄严，故也称为王舍；因为防卫完善，对于想要造成伤害而来的敌对诸王来说是个牢固的住处，故也称为王舍；因为被诸王看中而妥善建立，成为他们的住处，故也称为王舍；因为以园林美丽等而显耀，以及因居住安乐等而被众生以执著心所执取、占有，故也称为王舍等这样的解释。仅仅是名称，如前所述的方法。
那个地方作为殊胜处所为殊胜有情所受用，因此说"但是这......"等。其中"佛世时和转轮王时"是就大多数情况而言，因为其他时候也有可能发生；"成为城市"也只是表征，因为不是完全没有人居住。因此说"其余时候成为空地"等。"他们的"指夜叉。"居住的林园"是指作为饮酒场所的小园林。
"无差别地"是指就寺院性质的共通性而言，即不需要依靠其他词的接近而成就的特殊所指。这里的意思是：如"安住于防护别解脱戒"、"证得初禅而安住"、"以慈心遍满一方而安住"、"由于不作意一切相而证得无相心定而安住"等经文中......

1.459) saddantarasannidhānasiddhena visesaparāmasanena yathākkamaṃ iriyāpathavihārādivisesavihārasamaṅgīparidīpanaṃ , na evamidaṃ, idaṃ pana tathā visesaparāmasanamantarena aññataravihārasamaṅgīparidīpananti.

Satipi ca vuttanayena aññataravihārasamaṅgīparidīpane idha iriyāpathasaṅkhātavisesavihārasamaṅgīparidīpanameva sambhavatīti dasseti ‘‘idha panā’’tiādinā. Kasmā pana saddantarasannidhānasiddhassa visesaparāmasanassābhāvepi idha visesavihārasamaṅgīparidīpanaṃ sambhavatīti? Visesavihārasamaṅgīparidīpanassa saddantarasaṅkhātavisesavacanassa abhāvato eva. Visesavacane hi asati visesamicchatā viseso payojitabboti. Apica iriyāpathasamāyogaparidīpanassa atthato siddhattā tathādīpanameva sambhavatīti. Kasmā cāyamattho siddhoti? Dibbavihārādīnampi sādhāraṇato. Kadācipi hi iriyāpathavihārena vinā na bhavati tamantarena attabhāvapariharaṇābhāvatoti.

Iriyanaṃ pavattanaṃ iriyā, kāyikakiriyā, tassā pavattanupāyabhāvato pathoti iriyāpatho, ṭhānanisajjādayo. Na hi ṭhānanisajjādiavatthāhi vinā kañci kāyikaṃ kiriyaṃ pavattetuṃ sakkā, tasmā so tāya pavattanupāyoti vuccati. Viharati pavattati etena, viharaṇamattaṃ vā tanti vihāro, so eva vihāro tathā, atthato panesa ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulaṃ pavattiyā brahmapārisajjādidevaloke bhavoti attho, yo vā tattha dibbānubhāvo, tadatthāya saṃvattatīti dibbo, abhiññābhinīhārādivasena vā mahāgatikattā dibbo, sova vihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ [netti. 86 (atthato samānaṃ)] pana catasso āruppasamāpattiyo āneñjavihārāti visuṃ vuttaṃ, taṃ pana mettājjhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’ tveva vuttā. Brahmānaṃ, brahmabhūtā vā hitūpasaṃhārādivasena pavattiyā seṭṭhabhūtā vihārāti brahmavihārā, mettājjhānādivasena pavattā catasso appamaññāyo. Ariyā uttamā, anaññasādhāraṇattā vā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana rūpāvacaracatutthajjhānaṃ, tabbasena pavattā appamaññāyo , catutthajjhānikaaggaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.


我来为您直译这段巴利文：
通过其他词的接近而成就的特殊所指，依次表明具足威仪住等特殊住的状态，而这里不是这样，这里是不通过那样的特殊所指而表明具足某种住的状态。
虽然按所说的方式表明具足某种住的状态，这里通过"但在这里"等来显示只表明具足以威仪为名的特殊住的状态。为什么虽然没有通过其他词的接近而成就的特殊所指，这里仍然可能表明具足特殊住的状态呢？正是因为没有被称为其他词的特殊语词。因为在没有特殊语词时，想要表达特殊含义就应当使用特殊用法。而且由于从意义上已成就表明与威仪相应的状态，所以只有那样的表明是可能的。为什么这个意义是成就的呢？因为天住等也是共通的。因为任何时候都不能离开威仪住而存在，因为离开它就不能维持自体的存在。
行动、运作为iriyā（威仪），即身体动作，因为是它的运作方式，故称为威仪路，即站立、坐等。因为离开站立、坐等状态，任何身体动作都不能运作，所以它被称为运作方式。由此而住、运作，或仅仅是住，故称为住，那样的住也是如此，但从意义上说，这是以站立、坐等形态运作的四相续色的相续。
生于天上为天，因为多分运作于梵众天等天界而存在的意思，或者是在那里的天威力，导向那个目的故称为天，或因为依止神通引发等而有大趣向故称为天，那就是天住，或导致天的状态的住处为天住，即广大禅那。在《导论》中另外说四无色定为不动住，那是关于它们的特殊修习状态而说的，如慈心禅等称为梵住一样。但在义释中，由于导致天的状态是共通的，所以它们也都称为"天住"。梵的，或成为梵的，依利益饶益等而运作成为最胜的住处为梵住，即依慈心禅等而运作的四无量。圣者的最上的，或因为不与他共通故为圣者的住处为圣住，即四种果定。但在这里，世尊的天住、梵住、圣住是指色界第四禅，依它而运作的无量，以及第四禅的最上果定。


Aññataravihārasamaṅgīparidīpananti tāsamekato appavattattā ekena vā dvīhi vā samaṅgībhāvaparidīpanaṃ, bhāvalopenāyaṃ bhāvappadhānena vā niddeso. Bhagavā hi lobhadosamohussanne loke sakapaṭipattiyā veneyyānaṃ vinayanatthaṃ taṃ taṃ vihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati, iriyāpathavihārena ca ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ haratīti vuttaṃ ‘‘aññataravihārasamaṅgīparidīpana’’nti.

‘‘Tenā’’tiādi yathāvuttasaṃvaṇṇanāya guṇadassanaṃ, tasmāti attho, yathāvuttatthasamatthanaṃ vā. Tena iriyāpathavihārena viharatīti sambandho. Tathā vadamāno pana viharatīti ettha vi-saddo vicchedanatthajotako, ‘‘haratī’’ti etassa ca neti pavattetīti atthoti ñāpeti ‘‘ṭhitopī’’tiādinā vicchedanayanākārena vuttattā. Evañhi sati tattha kassa kena vicchindanaṃ, kathaṃ kassa nayananti antolīnacodanaṃ sandhāyāha. ‘‘So hī’’tiādīti ayampi sambandho upapanno hoti. Yadipi bhagavā ekeneva iriyāpathena cirataraṃ kālaṃ pavattetuṃ sakkoti, tathāpi upādinnakassa nāma sarīrassa ayaṃ sabhāvoti dassetuṃ ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ. Aparipatantanti bhāvanapuṃsakaniddeso, apatamānaṃ katvāti attho. Yasmā pana bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasati, sattānaṃ, attano ca vividhaṃ sukhaṃ harati, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.


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"表明具足某种住的状态"是指由于它们不会同时运作，所以表明与一种或两种相应的状态，这是省略"状态"（bhāva）或以状态为主的说法。因为世尊在贪瞋痴炽盛的世间中，为了以自己的修习调伏应被调伏者，而证入并安住于各种住处。
因此，当众生在欲乐中邪行时，据说世尊就以天住而住，为了使他们生起无贪善根，想着"或许他们看到这种修行后，对此生起喜好，而离染于欲乐"。当他们为了权力而对众生邪行时，就以梵住而住，为了使他们生起无瞋善根，想着"或许他们看到这种修行后，对此生起喜好，以无瞋止息瞋恚"。当出家众因法而争论时，就以圣住而住，为了使他们生起无痴善根，想着"或许他们看到这种修行后，对此生起喜好，以无痴止息愚痴"。这样做时，以这些天住、梵住、圣住带来众生种种利益安乐，以威仪住通过用另一种威仪切断一种威仪的妨害，使自体不倒下而持续，所以说"表明具足某种住的状态"。
"以那个"等是显示如上所说的注释的功德，意思是"因此"，或是对如上所说意义的确认。"以那个威仪住而住"是句子的连接。而这样说时，"住"（viharati）中的"vi"字表示切断的意思，"harati"（带来）的意思是引导、运作，这是通过"即使站立..."等以切断方式所说而表明的。因为这样的话，关于"在那里什么被什么切断，如何引导什么"这个内含的质问，所以说"因为他..."等，这个连接也是合适的。虽然世尊能以一种威仪长时间运作，但为了显示这是被执取的身体的自性，所以说"一种威仪的妨害"等。"不倒下"是中性词的表达，意思是使之不倒下。又因为世尊住在任何地方时都为应被调伏者说法，以各种定度过时光而住，带来众生和自己的种种快乐，所以这里的意思也应该理解为：因为带来种种（vividhaṃ harati），所以是住（viharati）。


Gocaragāmanidassanatthaṃ ‘‘rājagahe’’ti vatvā buddhānamanurūpanivāsaṭṭhānadassanatthaṃ puna ‘‘ambavane’’ti vuttanti dassento ‘‘idamassā’’tiādimāha. Assāti bhagavato. Tassāti rājagahasaṅkhātassa gocaragāmassa. Yassa samīpavasena ‘‘rājagahe’’ti bhummavacanaṃ pavattati, sopi tassa samīpavasena vattabboti dasseti ‘‘rājagahasamīpe ambavane’’ti iminā. Samīpattheti ambavanassa samīpatthe. Etanti ‘‘rājagahe’’ti vacanaṃ. Bhummavacananti ādhāravacanaṃ. Bhavanti etthāti hi bhummaṃ, ādhāro, tadeva vacanaṃ tathā, bhumme pavattaṃ vā vacanaṃ vibhatti bhummavacanaṃ, tena yuttaṃ tathā, sattamīvibhattiyuttapadanti attho. Idaṃ vuttaṃ hoti – kāmaṃ bhagavā ambavaneyeva viharati. Tassamīpattā pana gocaragāmadassanatthaṃ bhummavacanavasena ‘‘rājagahe’’tipi vuttaṃ yathā taṃ ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’nti cāti. Aneneva yadi bhagavā rājagahe viharati, atha na vattabbaṃ ‘‘ambavane’’ti. Yadi ca ambavane, evampi na vattabbaṃ ‘‘rājagahe’’ti. Na hi ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya idha adhikaraṇādhikaraṇassa abhāvato adhikaraṇassa dvayaniddeso yutto siyāti codanā anavakāsā katāti daṭṭhabbaṃ. Kumārabhato eva komārabhacco sakatthavuttipaccayena, niruttinayena vā yathā ‘‘bhisaggameva bhesajja’’nti. ‘‘Yathāhā’’tiādinā khandhakapāḷivasena tadatthaṃ sādheti. Kasmā ca ambavanaṃ jīvakasambandhaṃ katvā vuttanti anuyogena mūlato paṭṭhāya tamatthaṃ dassento ‘‘ayaṃ panā’’tiādimāha.

Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosappakopato vivecetvā. Siveyyakaṃ dussayuganti siviraṭṭhe jātaṃ mahagghaṃ dussayugaṃ. Divasassa dvattikkhattunti ekasseva divasassa dvivāre vā tivāre vā bhāge, bhummatthe vā etaṃ sāmivacanaṃ, ekasmiṃyeva divase dvivāraṃ vā tivāraṃ vāti attho. Tambapaṭṭavaṇṇenāti tambalohapaṭṭavaṇṇena. Sacīvarabhattenāti cīvarena, bhattena ca. ‘‘Taṃ sandhāyā’’ti iminā na bhagavā ambavanamatteyeva viharati, atha kho evaṃ kate vihāre. So pana tadadhikaraṇatāya visuṃ adhikaraṇabhāvena na vuttoti sandhāyabhāsitamatthaṃ dasseti. Sāmaññe hi sati sandhāyabhāsitaniddhāraṇaṃ.

Aḍḍhena teḷasa aḍḍhateḷasa. Tādisehi bhikkhusatehi. Aḍḍho panettha satasseva. Yena hi payutto tabbhāgavācako aḍḍhasaddo, so ca kho paṇṇāsāva, tasmā paññāsāya ūnāni teḷasa bhikkhusatānīti atthaṃ viññāpetuṃ ‘‘aḍḍhasatenā’’tiādi vuttaṃ. Aḍḍhameva sataṃ satassa vā aḍḍhaṃ tathā.

Rājatīti attano issariyasampattiyā dibbati sobhati ca. Rañjetīti dānādinā, sassamedhādinā ca catūhi saṅgahavatthūhi rameti, attani vā rāgaṃ karotīti attho. Ca-saddo cettha vikappanattho. Janapadavācino puthuvacanaparattā ‘‘magadhāna’’nti vuttaṃ, janappadāpadesena vā tabbāsikānaṃ gahitattā. Raññoti pitu bimbisārarañño. Sasati hiṃsatīti sattu, verī, ajātoyeva sattu ajātasattu. ‘‘Nemittakehi niddiṭṭho’’ti vacanena ca ajātassa tassa sattubhāvo na tāva hoti, sattubhāvassa pana tathā niddiṭṭhattā evaṃ voharīyatīti dasseti. Ajātasseva pana tassa ‘‘rañño lohitaṃ piveyya’’nti deviyā dohaḷassa pavattattā ajātoyevesa rañño sattūtipi vadanti.


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说"在王舍城"是为了指出游行村落，再说"芒果林"是为了显示适合佛陀居住的处所，为显示这点而说"这是他..."等。"他的"是指世尊的。"那个"是指被称为王舍城的游行村落。通过"在王舍城附近的芒果林"这句话显示：依靠哪里的接近而说"在王舍城"这个处格语，也应该依靠那里的接近而说。"处格义"是指芒果林的接近义。"这个"是指"在王舍城"这个说法。"处格语"是指依处语。因为"存在于此"为处格，即依处，那样的语词就是如此，或在处格中运用的语词变化为处格语，与之相应为如此，意思是与第七格语尾相应的词。这里的意思是：诚然世尊住在芒果林。但是因为接近之故，为了显示游行村落，依处格语的方式也说"在王舍城"，就像"牛在恒河边游牧"、"Gagga家在井边"等。由此，如果世尊住在王舍城，就不应该说"在芒果林"。如果在芒果林，也就不应该说"在王舍城"。因为这里不像"住在波吒厘子城的宫殿"等那样有所依的所依，所以两个所依的说明是不合适的，应当理解为这样的质难是没有机会的。
"kumārabhacca"（养育王子的）就是"komārabhacca"（小儿科医生），用自义后缀或依语源方法，如"bhisagga"（医疗）就是"bhesajja"（医药）。通过"如说..."等依《犍度》经文证明那个意义。为什么说芒果林与耆婆有关系呢？通过这个追问从根本开始显示那个意义而说"而这..."等。
"病势严重"是指风、胆等因素过盛。"使吐泻"是指使远离病态。"尸毗国布对"是指生于尸毗国的贵重布料对。"一日两三次"是指在同一天两次或三次的部分，或这是所有格表示处格，意思是在同一天两次或三次。"铜板色"是指铜金属板的颜色。"有衣食"是指有衣服和食物。通过"关于这个"表明：世尊不只是住在芒果林，而是在这样建造的精舍。但那个因为是它的所依，所以不作为另外的所依而说，显示是关系到这个意思而说的。因为在共通性存在时，有关系说法的确定。
十二个半（aḍḍhateḷasa）是十二又半。以那样的比丘百数。这里的"半"只是对百的。因为被使用的表示那部分的"半"字，它就是五十，所以为了使人理解"少于五十的十三个百比丘"的意思，而说"以半百"等。"半"就是百的一半，或对百的一半是如此。
"统治"是以自己的权势辉煌和光耀。"使喜悦"是以布施等和五谷丰收等四摄事使人欢喜，或在自己身上产生爱着的意思。这里的"和"字表示选择。因为表示国土的词用复数，所以说"摩揭陀的"，或通过国土的表示而包含住在那里的人。"王"是指父亲频毗娑罗王。"伤害"为敌人，仇敌，未生就是敌人为未生怨。通过"被占相师指示"这句话显示：他未生时的敌对性还未发生，但因为敌对性被这样指示，所以这样称呼。又有人说，因为他未生时王后就有"想要喝国王的血"的怀孕渴望，所以他未生就是国王的敌人。


‘‘Tasmi’’ntiādinā tadatthaṃ vivarati, samattheti ca. Dohaḷoti abhilāso. Bhāriyeti garuke, aññesaṃ asakkuṇeyye vā. Asakkontīti asakkuṇamānā. Akathentīti akathayamānā samānā. Nibandhitvāti vacasā bandhitvā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena, ghanasuvaṇṇakatenāti attho. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadanti. Suvaṇṇaparikkhatena vā ayomayasatthenāti atthepi ayamevādhippāyo. Bāhuṃ phālāpetvāti lohitasirāvedhavasena bāhuṃ phālāpetvā. Kevalassa lohitassa gabbhiniyā dujjīrabhāvato udakena sambhinditvā pāyesi. Haññissatīti haññissate, āyatiṃ hanīyateti attho. Nemittakānaṃ vacanaṃ tathaṃ vā siyā, vitathaṃ vāti adhippāyena ‘‘puttoti vā dhītāti vā na paññāyatī’’ti vuttaṃ. ‘‘Attano’’tiādinā aññampi kāraṇaṃ dassetvā nivāresi. Rañño bhāvo rajjaṃ, rajjassa samīpe pavattatīti oparajjaṃ, ṭhānantaraṃ.

Mahāti mahatī. Samāse viya hi vākyepi mahantasaddassa mahādeso. Dhurāti gaṇassa dhurabhūtā, dhorayhā jeṭṭhakāti attho. Dhuraṃ nīharāmīti gaṇadhuramāvahāmi, gaṇabandhiyaṃ nibbattessāmīti vuttaṃ hoti. ‘‘So na sakkā’’tiādinā puna cintanākāraṃ dasseti. Iddhipāṭihāriyenāti ahimekhalikakumāravaṇṇavikubbaniddhinā. Tenāti appāyukabhāvena. Hīti nipātamattaṃ. Tena hīti vā uyyojanatthe nipāto. Tena vuttaṃ ‘‘kumāraṃ…pe… uyyojesī’’ti. Buddho bhavissāmīti ettha iti-saddo idamattho, iminā khandhake āgatanayenāti attho. Pubbe khotiādīhipi khandhakapāḷiyeva (cūḷava. 339).

Potthaniyanti churikaṃ. Yaṃ ‘‘nakhara’’ntipi vuccati, divā divaseti (dī. ni. ṭī. 

我来为您直译这段巴利文：
通过"在那个"等来解释并证实那个意思。"愿望"是指渴求。"严重的"是指沉重的，或他人不能做到的。"不能"是指无法做到。"不说"是指处于不说的状态。"强迫"是指用言语约束。"金制小刀"是指由黄金制成的小刀，意思是由实心黄金制成。因为他们说用铁制的不适合接近国王的身体。或者意思是用黄金装饰的铁制小刀，这也是同样的意思。"令割开手臂"是指通过割开血管而令割开手臂。因为纯血对孕妇难以消化，所以与水混合后给她喝。"将被杀"是指将来会被杀。带着占相师的话是真是假的想法，所以说"不知是儿子还是女儿"。通过"自己的"等显示其他原因而制止。王的状态为王权，在王权附近运作为副王位，即高位。
"大"是指巨大的。因为像在复合词中一样，在句子中"mahanta"（大的）词也变成"mahā"。"领袖"是指团体的领袖，意思是负重的首领。"我担起领导"是指我承担团体的领导，意思是说我将产生团体的约束。通过"他不能"等再次显示思考的样子。"神变神通"是指蛇环童子变化神通。"那个"是指短寿。"hi"只是语助词。或者"tena hi"是催促义的语助词。所以说"催促......王子"。"我将成佛"这里的"iti"字是表示此义，意思是依《犍度》所说的方式。"从前确实"等也是《犍度》经文。
"potthaniya"是指小刀。也称为"nakhara"（爪刀），"在白天"等......

1.150) divasassapi divā. Sāmyatthe hetaṃ bhummavacanaṃ ‘‘divā divasassā’’ti aññattha dassanato. Divassa divasetipi vaṭṭati akārantassapi divasaddassa vijjamānattā. Nepātikampi divāsaddamicchanti saddavidū, majjhanhikavelāyanti attho. Sā hi divasassa viseso divasoti. ‘‘Bhīto’’tiādi pariyāyo, kāyathambhanena vā bhīto. Hadayamaṃsacalanena ubbiggo. ‘‘Jāneyyuṃ vā, mā vā’’ti parisaṅkāya ussaṅkī. Ñāte sati attano āgacchamānabhayavasena utrasto. Vuttappakāranti devadattena vuttākāraṃ vippakāranti apakāraṃ anupakāraṃ, viparītakiccaṃ vā. Sabbe bhikkhūti devadattaparisaṃ sandhāyāha.

Acchinditvāti apanayanavasena vilumpitvā. Rajjenāti vijitena. Ekassa rañño āṇāpavattiṭṭhānaṃ ‘‘rajja’’nti hi vuttaṃ, rājabhāvena vā.

Manaso attho icchā manoratho ra-kārāgamaṃ, ta-kāralopañca katvā, cittassa vā nānārammaṇesu vibbhamakaraṇato manaso ratho iva manoratho, mano eva ratho viyāti vā manorathotipi neruttikā vadanti. Sukiccakārimhīti sukiccakārī amhi. Avamānanti avamaññanaṃ anādaraṃ. Mūlaghaccanti jīvitā voropanaṃ sandhāyāha, bhāvanapuṃsakametaṃ. Rājakulānaṃ kira satthena ghātanaṃ rājūnamanāciṇṇaṃ, tasmā so ‘‘nanu bhante’’tiādimāha. Tāpanagehaṃ nāma uṇhagahāpanagehaṃ, taṃ pana dhūmeneva acchinnā. Tena vuttaṃ ‘‘dhūmaghara’’nti. Kammakaraṇatthāyāti tāpana kammakaraṇatthameva. Kenaci chāditattā ucco aṅgoti uccaṅgo, yassa kassaci gahaṇatthaṃ paṭicchanno unnataṅgoti idha adhippeto. Tena vuttaṃ ‘‘uccaṅgaṃ katvā pavisituṃ mā dethā’’ti. ‘‘Ucchaṅge katvā’’tipi pāṭho, evaṃ sati majjhimaṅgova, ucchaṅge kiñci gahetabbaṃ katvāti attho. Moḷiyanti cūḷāyaṃ ‘‘chetvāna moḷiṃ varagandhavāsita’’ntiādīsu (ma. ni. aṭṭha. 2.1; saṃ. ni. aṭṭha. 2.2.55; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā) viya. Tenāha ‘‘moḷiṃ bandhitvā’’ti. Catumadhurenāti sappisakkaramadhunāḷikerasnehasaṅkhātehi catūhi madhurehi abhisaṅkhatapānavisesenāti vadanti, taṃ mahādhammasamādānasuttapāḷiyā (ma. ni. 1.473) na sameti. Vuttañhi tattha ‘‘dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭha’’nti, (ma. ni. 

我来为您直译这段巴利文：
"在白天"也指白天的时分。这是所有格意义的处格语，因为在其他地方可见"白天的白天"这样的用法。"divassa divase"（在天的日子）也可以，因为"diva"词也存在非a结尾的形式。语言学者认为"divā"（白天）也是副词，意思是正午时分。因为那是一天中的特定时分。"害怕"等是同义词，或因身体僵硬而害怕。因心肉颤动而恐惧。因"他们会知道还是不会知道"的疑虑而惊慌。在被知道时因自己将要到来的恐惧而惊恐。"所说的方式"是指提婆达多所说的方式。"伤害"是指损害、非益处，或相反的行为。"所有比丘"是指提婆达多的随众。
"夺取"是指以移除的方式掠夺。"以王国"是指以征服的领土。因为一个国王的命令所及之处被称为"王国"，或因为王的状态。
语源学者说：意的目标欲求为"意愿"（manoratho），加上"r"音并去掉"t"音，或因为心在各种所缘中漫游，所以意如车般为意愿，或意本身如车般为意愿。"我是善行者"即我是行善者。"轻视"是指轻蔑、不尊重。"根绝"是指夺取生命，这是中性的表达。据说用刀杀害是王族所不惯行的，所以他说"大德，难道不..."等。"烤房"是指加热房间，那是用烟熏的。所以说"烟房"。"为了施加刑罚"就是为了施加烤的刑罚。因为被某物遮盖而高起为"高处"（uccaṅgo），这里是指为了抓任何东西而隐藏的突起部分。所以说"不要让他们以高处进入"。也有"以腰部"的读法，如此则是中部，意思是在腰部拿着某物。"发髻"是指头顶的发髻，如"切断了涂有最胜香的发髻"等经文。所以说"绑好发髻"。他们说"四种甜"是指由酥油、砂糖、蜂蜜、椰子汁这四种甜物特别调制的饮料，但这与《大法受持经》的经文不相符。因为在那里说："酪、蜜、酥、糖混合在一起"......

1.485) tadaṭṭhakathāyañca vuttaṃ ‘‘dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. Ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. Tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato’’ti ‘‘attupakkamena maraṇaṃ na yutta’’nti manasi katvā rājā tassā sarīraṃ lehitvā yāpeti. Na hi ariyā attānaṃ vinipātenti.

Maggaphalasukhenāti maggaphalasukhavatā, sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpetīti attho. Hāressāmīti apanessāmi. Vītaccitehīti vigataaccitehi jālavigatehi suddhaṅgārehi. Kenaci saññattoti kenaci sammā ñāpito, ovaditoti vuttaṃ hoti. Massukaraṇatthāyāti massuvisodhanatthāya. Manaṃ karothāti yathā rañño manaṃ hoti, tathā karotha. Pubbeti purimabhave. Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyassa bhūmitale. Nisajjanatthāyāti bhikkhusaṅghassa nisīdanatthāya. Paññattakaṭasārakanti paññapetabbauttamakilañjaṃ. Tathāvidho kilañjo hi ‘‘kaṭasārako’’ti vuccati. Tassāti yathāvuttassa kammadvayassa. Taṃ pana manopadosavaseneva tena katanti daṭṭhabbaṃ. Yathāha –

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato pada’’nti. (dha. pa. 1; netti. 90);

Paricārakoti sahāyako. Abhedepi bhedamiva vohāro loke pākaṭoti vuttaṃ ‘‘yakkho hutvā nibbattī’’ti. Ekāyapi hi uppādakiriyāya idha bhedavohāro, paṭisandhivasena hutvā, pavattivasena nibbattīti vā paccekaṃ yojetabbaṃ, paṭisandhivasena vā pavattanasaṅkhātaṃ sātisayanibbattanaṃ ñāpetuṃ ekāyeva kiriyā padadvayena vuttā. Tathāvacanañhi paṭisandhivasena nibbattaneyeva dissati ‘‘makkaṭako nāma devaputto hutvā nibbatti (dha. pa. aṭṭha. 1.5) kaṇṭako nāma…pe… nibbatti, (jā. aṭṭha. 1.avidūrenidānakathā) maṇḍūko nāma…pe… nibbattī’’tiādīsu viya. Dvinnaṃ vā padānaṃ bhāvatthamapekkhitvā ‘‘yakkho’’tiādīsu sāmiatthe paccattavacanaṃ kataṃ purimāya pacchimavisesanato, paricārakassa…pe… yakkhassa bhāvena nibbattīti attho, hetvatthe vā ettha tvā-saddo yakkhassa bhāvato pavattanahetūti. Assa pana rañño mahāpuññassapi samānassa tattha bahulaṃ nibbattapubbatāya ciraparicitanikanti vasena tattheva nibbatti veditabbā.

Taṃ divasamevāti rañño maraṇadivaseyeva. Khobhetvāti puttasnehassa balavabhāvato, taṃsahajātapīti vegassa ca savipphāratāya taṃ samuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha ‘‘aṭṭhimiñjaṃ āhacca aṭṭhāsī’’ti. Pituguṇanti pituno attani sinehaguṇaṃ. Tena vuttaṃ ‘‘mayi jātepī’’tiādi. Vissajjetha vissajjethāti turitavasena, sokavasena ca vuttaṃ.

Anuṭṭhubhitvāti achaḍḍetvā.

Nāḷāgirihatthiṃ muñcāpetvāti ettha iti-saddo pakārattho, tena ‘‘abhimārakapurisapesenādippakārenā’’ti pubbe vuttappakārattayaṃ paccāmasati, katthaci pana so na diṭṭho. Pañca vatthūnīti ‘‘sādhu bhante bhikkhū yāvajīvaṃ āraññikā assū’’tiādinā (pārā. 409; cūḷava. 343) vinaye vuttāni pañca vatthūni. Yācitvāti ettha yācanaṃ viya katvāti attho. Na hi so paṭipajjitukāmo yācatīti ayamattho vinaye (pārā. aṭṭha. 

我来为您直译这段巴利文：
在其注释中说："酪和蜜"是指极其清净的酪和极甜的蜜。"混合在一起"是指放在一起混合、搅拌。"他饮用那个"意思是他饮用那个四甜药。国王考虑到"以自害而死是不适当的"，便以舔她的身体而活命。因为圣者不会毁灭自己。
"以道果之乐"是指具有道果之乐，意思是以具有初道初果之乐的经行而活命。"我将去除"是我将移除。"无火焰的"是指没有火焰的、纯粹的炭火。"被某人劝告"是指被某人正确告知，意思是说被教导。"为了剃须"是为了清理胡须。"使他高兴"是指按国王所喜欢的那样去做。"以前"是指前生。"塔院"是指作为供养香花等的场所的塔基地面。"为了坐"是为了比丘僧团坐。"准备好的精美席子"是指应该准备的最上等的席子。因为那样的席子被称为"kaṭasāraka"。"那个"是指如前所说的两种业。但应当理解那是由他以心恶意而做的。如说：
"诸法意先导，意主意造作；
若以染污意，或语或行为；
苦必随彼行，如轮随牛足。"
"侍者"是指伙伴。虽然没有区别但世间习惯上有区别的说法很明显，所以说"转生成为夜叉"。因为即使是一个生起的动作，这里也有区别的说法，或者应当分别理解为：以结生方式而有，以转起方式而生；或者一个动作用两个词来说，是为了表示以结生方式的所谓殊胜的转起生起。因为这样的说法只见于以结生方式的生起，如"名为蜘蛛的天子而有而生"、"名为刺的......而生"、"名为青蛙的......而生"等。或者考虑两个词的状态义，在"夜叉"等处用主格表示所有格，因为后者限定前者，意思是：以侍者......夜叉的状态而生；或者这里的"tvā"词表示原因义，即因夜叉的状态而转起。应当理解他虽然是大福德的国王，但因为以前多次生在那里，由于长期熟习的倾向力而生在那里。
"就在那天"是指就在国王死亡的那天。"扰动"是因为对儿子的爱很强烈，以及与之俱生的喜悦之力广大，通过由此生起的色法遍满而搅动全身。所以说"冲击骨髓而住立"。"父亲的恩德"是指父亲对自己的慈爱之德。所以说"即使在我出生时"等。"放了！放了！"是因为急迫和悲伤而说的。
"不吐出"是指不吐弃。
"放出那罗祇利象"这里的"iti"字表示方式，以此回指前面所说的派遣杀手等三种方式，但在某些地方没有看到它。"五件事"是指在律藏中说的"善哉，大德，愿比丘终身住阿兰若"等五件事。这里的"请求"意思是作出请求的样子。因为他不是想要实行而请求，这个意思在律藏......

2.410) vuttoyeva. Saññāpessāmīti cintetvā saṅghabhedaṃ katvāti sambandho. Idañca tassa anikkhittadhuratādassanavasena vuttaṃ, so pana akatepi saṅghabhede tehi saññāpetiyeva. Uṇhalohitanti balavasokasamuṭṭhitaṃ uṇhabhūtaṃ lohitaṃ. Mahānirayeti avīciniraye. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha sā na vuttā, nanu saṅgītikathā viya khandhake (cūḷava. 343) āgatāpi sā vattabbāti codanāya āha ‘‘āgatattā pana sabbaṃ na vutta’’nti, khandhake āgatattā, kiñcimattassa ca vacanakkamassa vuttattā na ettha koci virodhoti adhippāyo. ‘‘Eva’’ntiādi yathānusandhinā nigamanaṃ.

Kosalaraññoti pasenadikosalassa pitu mahākosalarañño. Nanu videhassa rañño dhītā vedehīti attho sambhavatīti codanamapaneti ‘‘na videharañño’’ti iminā. Atha kenaṭṭhenāti āha ‘‘paṇḍitādhivacanameta’’nti, paṇḍitavevacanaṃ, paṇḍitanāmanti vā attho. Ayaṃ pana padattho kena nibbacanenāti vuttaṃ ‘‘tatrāya’’ntiādi. Vidantīti jānanti. Vedenāti karaṇabhūtena ñāṇena. ‘‘Īhatī’’ti etassa pavattatītipi attho ṭīkāyaṃ vutto. Vedehīti idha nadādigaṇoti āha ‘‘vedehiyā’’ti.

Soyeva aho tadaho, sattamīvacanena pana ‘‘tadahū’’ti padasiddhi. Etthāti etasmiṃ divase. Upasaddena visiṭṭho vasasaddo upavasaneyeva, na vasanamatte, upavasanañca samādānamevāti dassetuṃ ‘‘sīlenā’’tiādi vuttaṃ. Ettha ca sīlenāti sāsane ariyuposathaṃ sandhāya vuttaṃ. Anasanenāti abhuñjanamattasaṅkhātaṃ bāhiruposathaṃ. Vā-saddo cettha aniyamattho, tena ekaccaṃ manoduccaritaṃ, dussīlyādiñca saṅgaṇhāti. Tathā hi gopālakuposatho abhijjhāsahagatassa cittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha visākhuposathe ‘‘so tena abhijjhāsahagatena cetasā divasaṃ atināmetī’’ti, (a. ni. 3.71) ‘‘iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapetī’’ti (a. ni. 3.71) ca ādi.

Evaṃ adhippetatthānurūpaṃ nibbacanaṃ dassetvā idāni atthuddhāravasena nibbacanānurūpaṃ adhippetatthaṃ dassetuṃ ‘‘ayaṃ panā’’tiādimāha. Etthāti uposathasadde. Samānasaddavacanīyānaṃ anekappabhedānaṃ atthānamuddharaṇaṃ atthuddhāro samānasaddavacanīyesu vā atthesu adhippetasseva atthassa uddharaṇaṃ atthuddhārotipi vaṭṭati. Anekatthadassanañhi adhippetatthassa uddharaṇatthameva. Nanu ca ‘‘atthamattaṃ pati saddā abhinivisantī’’tiādinā atthuddhāre codanā, sodhanā ca heṭṭhā vuttāyeva. Apica visesasaddassa avācakabhāvato pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva, atha kasmā pātimokkhuddesādivisesavisayo vuttoti? Saccametaṃ, ayaṃ panattho tādisaṃ saddasāmaññamanādiyitvā tattha tattha sambhavatthadassanavaseneva vuttoti, evaṃ sabbattha. Sīladiṭṭhivasena (sīlasuddhivasena dī. ni. ṭī. 

我来为您直译这段巴利文：
这已经在律藏中说过。"我将劝说"这样想后造成僧团分裂，是其相连。这是为了显示他没有放弃责任而说的，但是他即使不造成僧团分裂也确实被他们劝说。"热血"是指由强烈悲伤引起的变热的血。"大地狱"是指阿鼻地狱。"详细说法的方法"是指以阿阇世王生信等方式应详细说的说法的方法而已。为什么这里不说它呢，难道不应该像结集的说法那样说在犍度中出现的它吗？对这个质问说："因为已经出现所以不说全部"，意思是因为在犍度中已经出现，而且已经说了一些说法的次第，所以这里没有任何矛盾。"如是"等是依照文义关系的结论。
"拘萨罗王"是指波斯匿拘萨罗的父亲大拘萨罗王。以"不是毗提诃王的"这句话排除"毗提诃王的女儿为毗提诃"这个意思是可能的这种质问。那么以什么意义呢？说"这是智者的代称"，是智者的同义词，或意思是智者的名字。这个词义是以什么词源解释呢？说"在这里是"等。"他们知道"是指他们了知。"以智"是指作为工具的智。在注释中说"努力"也有运作的意思。"毗提诃"在这里是那陀等词组，所以说"毗提诃的"。
就是那个日子是当日，但以第七格语尾而成"tadahū"这个词。"在这里"是在这一天。"upa"音节所限定的"vasa"词只用于近住，不是仅仅住，而近住就是受持，为了显示这点而说"以戒"等。这里"以戒"是就圣教中的圣者布萨而说。"以不食"是指仅仅不吃的外道布萨。这里的"或"字表示不确定义，由此包括某些意的恶行、恶戒等。如是牧牛者布萨是依贪欲相应的心而说，尼乾布萨是依妄语等而说。如在毗舍佉布萨经中说："他以贪欲相应的心度过那一天"，和"如是在应当使人受持真实的时候，却使人受持妄语"等。
如是显示了符合所要表达意义的词源解释后，现在为了依词义解说而显示符合词源解释的所要表达意义，而说"而这个"等。"在这里"是在布萨这个词。词义解说是对同音异义的多种意义的解说，或者在同音异义的意义中只解说所要表达的意义也可以。因为显示多种意义只是为了解说所要表达的意义。难道不是以"词只涉及意义而已"等方式在前面已经说过词义解说的质问和澄清吗？而且因为特殊词没有表述性，所以涉及诵说波罗提木叉等的布萨词也只是普通形式，那么为什么说是涉及诵说波罗提木叉等特殊意义呢？这是真的，但这个意思是不取这样的词的普遍性，只是依在各处可能的意义而说的。一切处都是如此。依戒见（依戒清净）......<.Assistant>

1.150) upetehi samaggehi vasīyati na uṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena, adhiṭṭhānavasena vā upecca ariyavāsādiatthāya vasitabbo āvasitabboti uposatho, sīlaṃ. Anasanādivasena upecca vasitabbo anuvasitabboti uposatho, vatasamādānasaṅkhāto upavāso. Navamahatthikulapariyāpanne hatthināge kiñci kiriyamanapekkhitvā taṃkulasambhūtatāmattaṃ pati ruḷhivaseneva uposathoti samaññā, tasmā tattha nāmapaññatti veditabbā. Arayo upagantvā useti dāhetīti uposatho, usasaddo dāhetipi saddavidū vadanti. Divase pana uposatha saddapavatti aṭṭhakathāyaṃ vuttāyeva. ‘‘Suddhassa ve sadāphaggū’’tiādīsu suddhassāti sabbaso kilesamalābhāvena parisuddhassa. Veti nipātamattaṃ, byattanti vā attho. Sadāti niccakālampi. Phaggūti phagguṇīnakkhattameva yuttaṃ bhavati, niruttinayena cetassa siddhi. Yassa hi sundarikabhāradvājassa nāma brāhmaṇassa phagguṇamāse uttaraphagguṇīyuttadivase titthanhānaṃ karontassa saṃvaccharampi katapāpapavāhanaṃ hotīti laddhi. Tato taṃ vivecetuṃ idaṃ majjhimāgamāvare mūlapaṇṇāsake vatthasutte bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttakilesamalasuddhiyā parisuddhassa uposathaṅgāni, vatasamādānāni ca asamādiyatopi niccakālaṃ uposathavāso eva bhavatīti attho. ‘‘Na bhikkhave’’tiādīsu ‘‘abhikkhuko āvāso na gantabbo’’ti nīharitvā sambandho. Upavasitabbadivasoti upavasanakaraṇadivaso, adhikaraṇe vā tabbasaddo daṭṭhabbo. Evañhi aṭṭhakathāyaṃ vuttanibbacanena sameti. Antogadhāvadhāraṇena, aññatthāpohanena ca nivāraṇaṃ sandhāya ‘‘sesadvayanivāraṇattha’’nti vuttaṃ. ‘‘Pannarase’’ti padamārabbha divasavasena yathāvuttanibbacanaṃ katanti dassento ‘‘teneva vutta’’ntiādimāha. Pañcadasannaṃ tithīnaṃ pūraṇavasena ‘‘pannaraso’’ti hi divaso vutto.

‘‘Tāni ettha santī’’ti ettakeyeva vutte nanvetāni aññatthāpi santīti codanā siyāti taṃ nivāretuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Anena bahuso, atisayato vā ettha taddhitavisayo payuttoti dasseti. Cātumāsī, cātumāsinīti ca paccayavisesena itthiliṅgeyeva pariyāyavacanaṃ. Pariyosānabhūtāti ca pūraṇabhāvameva sandhāya vadati tāya saheva catumāsaparipuṇṇabhāvato. Idhāti pāḷiyaṃ. Tīhi ākārehi pūretīti puṇṇāti atthaṃ dasseti ‘‘māsapuṇṇatāyā’’tiādinā. Tattha tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Purimapuṇṇamito hi paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti tattha vohāro. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. Purimakattikamāsato pabhuti yāva aparakattikamāso, tāva eko kattikasaṃvaccharoti evaṃ saṃvaccharapuṇṇatāyāti vuttaṃ hoti. Lokikānaṃ matena pana māsavasena saṃvaccharasamaññā lakkhitā. Tathā ca lakkhaṇaṃ garusaṅkantivasena. Vuttañhi jotisatthe –

‘‘Nakkhattena sahodaya-matthaṃ yāti sūramanti;

Tassa saṅkaṃ tatra vattabbaṃ, vassaṃ māsakamenevā’’ti.


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依戒见（依戒清净）而和合者所住而不违背的为布萨，即诵说波罗提木叉。依受持方式或决意方式，亲近后为圣住等义而应该住、应完全住的为布萨，即戒。依不食等方式亲近后应该住、应随住的为布萨，即所谓受持禁戒的近住。对属于九大象族的象，不考虑任何行为，仅依属于该族而以习惯方式称为布萨，所以应当理解那里是名称假立。敌人接近后焚烧为布萨，语言学者说"usa"字也表示焚烧。关于日子的布萨词的运用在注释中已经说过。
在"清净者常是胜宿"等句中，"清净者"是指因完全没有烦恼垢而遍净者。"ve"只是语助词，或意思是明显。"常"是即使在一切时。"胜"就是胜宿星宿，这是依语源方法而成立。因为有个名叫孙陀利迦婆罗豆婆阇的婆罗门有这样的信念：在胜月中与胜宿相应的日子在渡口沐浴，能清除整年所造的恶。为了使他远离那个，这是世尊在中部根本五十经《衣经》中所说。"清净者常布萨"意思是：对于以所说烦恼垢清净而遍净者，即使不受持布萨支和禁戒，也一直是布萨住。
在"诸比丘不应"等中，抽出"不应去无比丘的住处"而连接。"应近住的日子"是作近住的日子，或者应当看到"tabba"词表示处所。因为这样与注释中所说的词源解释相符。考虑到包含的限定和排除其他而说"为了否定其余两个"。开始"十五"这个词，显示依日子作了如上所说的词源解释而说"因此说"等。因为完成十五个月分而说日子为"十五"。
在只说"这些在这里存在"时，难道这些不也在其他地方存在吗？会有这样的质问，为了避免它而说"据说那时"等。以此显示这里用了表示多次或殊胜的后缀词。"四月"、"四月的"以后缀词的差别只在阴性中作为同义词。说"是终极的"只是就圆满性而言，因为与它一起四月圆满。"在这里"是在经文中。通过"以月圆满"等显示"因为圆满所以满"这个意思。其中，那时以迦提迦月圆满为月圆满。因为从前一满月开始直到后一满月为一个月，这是那里的习惯说法。以雨季季节圆满为季节圆满。以迦提迦月为标志的年度圆满为年度圆满。意思是说从前一迦提迦月开始直到后一迦提迦月为一个迦提迦年，如是依年度圆满而说。但依世俗人的观点，年的名称是依月来标记的。如是特征是依月亮的大转移。因为在天文学中说：
"月亮与星宿一同升起，到达正顶；
应说它在那里的转移，或依次第为雨季月。"


Minīyati divaso etenāti mā. Tassa hi gatiyā divaso minitabbo ‘‘pāṭipado dutiyā, tatiyā’’tiādinā. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Candassa hi soḷasamo bhāgo ‘‘kalā’’ti vuccati, tadā ca cando sabbāsampi soḷasannaṃ kalānaṃ vasena paripuṇṇo hutvā dissati. Ettha ca ‘‘tadahuposathe pannarase’’ti padāni divasavasena vuttāni, ‘‘komudiyā’’tiādīni tadekadesarattivasena.

Kasmā pana rājā amaccaparivuto nisinno, na ekakovāti codanāya sodhanālesaṃ dassetuṃ pāḷipadatthameva avatvā ‘‘evarūpāyā’’tiādīnipi vadati. Etehi cāyaṃ sodhanāleso dassito ‘‘evaṃ ruciyamānāya rattiyā tadā pavattattā tathā parivuto nisinno’’ti. Dhoviyamānadisābhāgāyāti etthāpi viyasaddo yojetabbo. Rajatavimānaniccharitehīti rajatavimānato nikkhantehi, rajatavimānappabhāya vā vipphuritehi. ‘‘Visaro’’ti idaṃ muttāvaḷiādīnampi visesanapadaṃ. Abbhaṃ dhūmo rajo rāhūti ime cattāro upakkilesā pāḷinayena (a. ni. 4.50; pāci. 447). Rājāmaccehīti rājakulasamudāgatehi amaccehi. Atha vā anuyuttakarājūhi ceva amaccehi cāti attho. Kañcanāsaneti sīhāsane. ‘‘Raññaṃ tu hemamāsanaṃ, sīhāsanamatho vāḷabījanitthī ca cāmara’’nti hi vuttaṃ. Kasmā nisinnoti nisīdanamatte codanā. Eta nti kandanaṃ, pabodhanaṃ vā. Itīti iminā hetunā. Nakkhatta nti kattikānakkhattachaṇaṃ. Sammā ghositabbaṃ etarahi nakkhattanti saṅghuṭṭhaṃ. Pañcavaṇṇakusumehi lājena, puṇṇaghaṭehi ca paṭimaṇḍitaṃ gharesu dvāraṃ yassa tadetaṃ nagaraṃ pañca…pe… dvāraṃ.Dhajo vaṭo. Paṭāko paṭṭoti sīhaḷiyā vadanti. Tadā kira padīpujjalanasīsena katanakkhattaṃ. Tathā hi ummādantijātakādīsupi (jā. 2.

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以此测量日子为"mā"。因为依它的运行应测量日子说"初一、初二、初三"等。这里"满"是因为这夜所有份数圆满而满。因为月亮的十六分之一被称为"份"，那时月亮显现为以所有十六份而圆满。这里"在那布萨日十五"这些词是依日子而说，"在拘物提"等是依其中一部分夜而说。
为什么国王是被大臣环绕而坐，而不是独自一人呢？为了显示对这个质问的澄清线索，不只说经文词义，也说"如是形状"等。通过这些显示这个澄清线索："因为那时有这样令人喜悦的夜晚，所以被那样环绕而坐"。在"如被洗涤的方位"这里也应加"如"字。"从银宫殿发出"是指从银宫殿出来的，或被银宫殿光明照耀的。"散开"这个词也是珍珠串等的形容词。云、烟、尘、罗睺这四种是依经文方法的障碍。"王臣"是指来自王族的大臣。或者意思是随从王和大臣。"金座"是指狮子座。因为说："诸王的金座，以及狮子座、孔雀扇女和拂尘"。为什么坐着？是对单纯坐的质问。"这个"是哭泣或觉醒。"如是"是以此因。"节日"是迦提迦月的节日。"应当正确宣布此时的节日"为大声宣布。"以五色花、炒米和满瓶装饰门户的这个城市"是指在家中的门被五色花、炒米和满瓶装饰的那个城市。"旗"是布幡。"旗帜"是绸缎，锡兰人这样说。据说那时是以点灯为首而作的节日。如是在《疯狂女》本生经等中......

18.57) kattikamāse evameva vuttaṃ. Tenāha ‘‘samujjalitadīpamālālaṅkatasabbadisābhāga’’nti. Vīthi nāma rathikā mahāmaggo. Racchā nāma anibbiddhā khuddakamaggo. Tattha tattha nisinnavasena samānabhāgena pāṭiyekkaṃ nakkhattakīḷaṃ anubhavamānena samabhikiṇṇanti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ evaṃ vatvāpi tattheva iti sanniṭṭhānaṃ katanti attho.

Udānaṃ udāhāroti atthato ekaṃ. Mānanti mānapattaṃ kattubhūtaṃ. Chaḍḍanavasena avaseko. Sotavasena ogho. Pītivacananti pītisamuṭṭhānavacanaṃ kammabhūtaṃ. Hadayanti cittaṃ kattubhūtaṃ. Gahetunti bahi aniccharaṇavasena gaṇhituṃ, hadayantoyeva ṭhapetuṃ na sakkotīti adhippāyo. Tena vuttaṃ ‘‘adhikaṃ hutvā’’tiādi. Idaṃ vuttaṃ hoti – yaṃ vacanaṃ paṭiggāhaka nirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, tadevidha ‘‘udāna’’nti adhippetanti.

Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā ‘‘kilese jito vijitāvīti jino’’ti āha ‘‘dosāpagatā’’ti. Yadipi sutte vuttaṃ ‘‘cattārome bhikkhave candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave…pe… mahikā. Dhūmo rajo. Rāhu bhikkhave candimasūriyānaṃ upakkileso’’ti, (cūḷava. 447) tathāpi tatiyupakkilesassa pabhedadassana vasena aṭṭhakathānayena dassetuṃ ‘‘pañcahi upakkilesehī’’ti vuttaṃ. Ayamattho ca ramaṇīyādisaddayogato ñāyatīti āha ‘‘tasmā’’tiādi. Anīya-saddopi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 96) dasseti ‘‘ramayatī’’ti iminā. Juṇhāvasena rattiyā surūpattamāha ‘‘vuttadosavimuttāyā’’tiādinā. Abbhādayo cettha vuttadosā. Ayañca hetu ‘‘dassituṃ yuttā’’ti etthāpi sambajjhitabbo. Tena kāraṇena, utusampattiyā ca pāsādikatā daṭṭhabbā. Īdisāya rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsādīnaṃ lakkhaṇā sallakkhaṇupāyā bhavituṃ yuttā, tasmā lakkhitabbāti lakkhaṇiyā, sā eva lakkhaññā ya-vato ṇa-kārassa ña-kārādesavasena yathā ‘‘pokkharañño sumāpitā’’ti āha ‘‘divasamāsādīna’’ntiādi.

‘‘Yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti vacanato samaṇaṃ vā brāhmaṇaṃ vāti ettha paramatthasamaṇo, paramatthabrāhmaṇo ca adhippeto, na pana pabbajjāmattasamaṇo, na ca jātimattabrāhmaṇoti vuttaṃ ‘‘samitapāpatāyā’’tiādi. Bahati pāpe bahi karotīti brāhmaṇo niruttinayena. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyattayo vacanavipallāsoti attho. Idha pana ‘‘payirupāsata’’nti vattabbe ‘‘payirupāsato’’ti vuttattā bahuvacane vattabbe ekavacanavasena vacanabyattayo dassito. Attani, garuṭṭhāniye ca hi ekasmimpi bahuvacanappayogo niruḷho. Payirupāsatoti ca vaṇṇavipariyāyaniddeso esa yathā ‘‘payirudāhāsī’’ti. Ayañhi bahulaṃ diṭṭhapayogo, yadidaṃ parisadde ya-kārapare vaṇṇavipariyāyo. Tathā hi akkharacintakā vadanti ‘‘pariyādīnaṃ rayādivaṇṇassa yarādīhi vipariyāyo’’ti. Yanti samaṇaṃ vā brāhmaṇaṃ vā. Iminā sabbenapi vacanenāti ‘‘ramaṇīyā vatā’’tiādivacanena. Obhāsanimittakammanti obhāsabhūtaṃ nimittakammaṃ , paribyattaṃ nimittakaraṇanti attho. Mahāparādhatāyāti mahādosatāya.


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在迦提迦月也是这样说。所以说"所有方位都装饰着明亮的灯串"。"街道"是指车道大路。"小巷"是指未贯通的小路。意思是说因为在这里那里坐着，以相同方式各自享受节日游戏而遍布。在《大注释》中这样说后就在那里作出如是结论，这是其意思。
"感兴语"和"说出"在意义上是一样的。"量"是作为主体的量器。以舍弃方式的倾倒。以流方式的奔流。"喜语"是作为业的由喜而生的语言。"心"是作为主体的心。"抓住"是以不让外出的方式抓住，意思是不能只停留在心内。所以说"变得过多"等。这里的意思是说：不期待接受者而仅仅依殊胜的喜而自然从口中发出的语言，这里就称为"感兴语"。
"月夜"是指离开过失而去，将"ta"音变成"na"音，如同"胜过烦恼而成胜利者为胜者"而说"离开过失"。虽然在经中说："比丘们，这四种是日月的障碍，被这些障碍所染污的日月不热、不照、不光。是哪四种？比丘们，云......雾。烟尘。罗睺，比丘们，是日月的障碍。"但是为了依注释方法显示第三障碍的差别而说"以五种障碍"。这个意思从与"令人愉悦"等词的结合可知，所以说"因此"等。"anīya"词也多表示已作之义，如"出离之法"，以"使愉悦"显示这点。以月光而说夜晚的美好"离开所说过失"等。这里云等是所说的过失。这个原因也应连接到"适合显示"。应当看到因那个原因和季节适宜而美丽。适合成为如此夜晚相应的日、月、季节、年等的特征观察方法，所以应当观察为"可观察的"，那个就是"特征"，通过把"ṇa"音变成"ña"音，如"莲池善建"而说"日月等的"等。
因为说"亲近他而我们的心能净信"，所以这里的"沙门或婆罗门"是指究竟沙门和究竟婆罗门，不是仅仅出家的沙门，也不是仅仅种姓的婆罗门，所以说"因为已平息恶"等。依词源方法"因为驱除恶而使在外"为婆罗门。应说复数而说单数，或应说单数而说复数，是语法变化即语法转换的意思。这里应说"payirupāsata"而说"payirupāsato"，所以显示应用复数而用单数的语法变化。因为对自己和尊重处即使是一个也习惯用复数。"payirupāsato"是音变的表示，如"payirudāhāsi"。这确实是常见的用法，即在"pari"音后有"ya"音时的音变。因为字母学者说："pari等的ra等音与ya等音互换"。"yaṃ"是指沙门或婆罗门。"以这一切语言"是指"确实令人愉悦"等语言。"光明相业"是指作为光明的相业，意思是明显的作相。"大罪过性"是指大过失性。


‘‘Tena hī’’tiādi tadatthavivaraṇaṃ. Devadatto cāti ettha ca-saddo samuccayavasena atthupanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthu upaṭṭhākassa ghātanena mahāparādho, evaṃ bhagavato mahānatthakarassa devadattassa apassayabhāvenāpīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti vohāramattaṃ, tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā apassāyāti vuttaṃ hoti. Vikkhepapacchedanatthanti vakkhamānāya attano kathāya uppajjanakavikkhepassa pacchindanatthaṃ, anuppajjanatthanti adhippāyo. Tenāha ‘‘tassaṃ hī’’tiādi. Asikkhitānanti kāyavacīsaṃyamane vigatasikkhānaṃ. Kulūpaketi kulamupagate satthāre. Gahitāsāratāyāti gahetabbaguṇasāravigatatāya. Nibbikkhepanti aññesamapanayanavirahitaṃ.

Bhaddanti avassayasampannatāya sundaraṃ.



我来为您直译这段巴利文：
"因此"等是对那个意思的解释。"和提婆达多"这里的"和"字是依积聚而引导意思，由此引导这个意思：就像阿阇世王因杀害自己的父亲——圣弟子、导师的侍者而有大罪过，同样也因为依靠对世尊造大害的提婆达多。"他的背影"只是习惯说法，意思是说以耆婆的背部为依靠，以他为首而依靠。"为了断除散乱"是为了切断将要说的自己的话所生起的散乱，意思是为了不生起。所以说"因为在那"等。"未学者"是指在身语自制上失去学习的人们。"亲近家庭者"是指亲近家庭的导师。"执取无实质性"是指远离应当执取的功德实质。"无散乱"是指没有他人的移除。
"贤善"是指因具足依止而美好。

151. Ayañcattho imāya pāḷicchāyāya adhigato, imamatthameva vā antogadhaṃ katvā pāḷiyamevaṃ vuttanti dasseti ‘‘tenāhā’’tiādinā. Asatthāpi samāno satthā paṭiññāto yenāti satthupaṭiññāto, tassa abuddhassāpi samānassa buddhapaṭiññātassa ‘‘ahameko loke atthadhammānusāsako’’ti ācariyapaṭiññātabhāvaṃ vā sandhāya evaṃ vuttaṃ. ‘‘So kirā’’tiādinā anussutimattaṃ pati porāṇaṭṭhakathānayova kirasaddena vutto. Esa nayo parato makkhalipadanibbacanepi . Ekūnadāsasataṃ pūrayamānoti ekenūnadāsasataṃ attanā saddhiṃ anūnadāsasataṃ katvā pūrayamāno. Evaṃ jāyamāno cesa maṅgaladāso jāto. Jātarūpenevāti mātukucchito vijātaveseneva, yathā vā sattā anivatthā apārutā jāyanti, tathā jātarūpeneva. Upasaṅkamantīti upagatā bhajantā honti. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ ‘‘ayameva pabbajjā nāma siyā’’ti pabbajjaṃ katvā aggahesi. Pabbajiṃsūti taṃ pabbajitamanupabbajiṃsu.

‘‘Pabbajitasamūhasaṅkhāto’’ti etena pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti dasseti. Assa atthīti assa satthupaṭiññātassa parivārabhāvena atthi. ‘‘Saṅghī gaṇī’’ti cedaṃ pariyāyavacanaṃ, saṅketamattato nānanti āha ‘‘svevā’’tiādi. Svevāti ca pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa niruḷhattā. Acelakavatacariyādi attanā parikappitamattaṃ ācāro.Paññāto pākaṭo saṅghīādibhāvena. Appiccho santuṭṭhoti atthato ekaṃ. Tattha labbhamānāppicchataṃ dassetuṃ ‘‘appicchatāya vatthampi na nivāsetī’’ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇaniggūhaṇalakkhaṇā appicchatā labbhati. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatatāya laddhi titthaṃ nāma ‘‘sādhū’’ti sammato, na ca sādhūhi sammatoti atthamāha ‘‘aya’’ntiādinā. Na hi tassa sādhūhi sammatatā labbhati. Sundaro sappurisoti dvidhā attho. Assutavatoti assutāriyadhammassa, kattutthe cetaṃ sāmivacanaṃ. ‘‘Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇṇānī’’ti bahū rattiyo jānāti. Tā panassa rattiyo cirakālabhūtāti katvā ‘‘ciraṃ pabbajitassā’’tiādi vuttaṃ, antatthaaññapadatthasamāso cesa yathā ‘‘māsajāto’’ti. Atha tassa padadvayassa ko visesoti ce? Cirapabbajitaggahaṇenassa buddhisīlatā, rattaññūgahaṇena tattha sampajānatā dassitā, ayametassa visesoti. Kiṃ pana atthaṃ sandhāya so amacco āhāti vuttaṃ ‘‘acirapabbajitassā’’tiādi. Okappanīyāti saddahanīyā. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ, tiṇṇaṃ vā rājūnaṃ rajjānusāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi puna kataṃ vayaggahaṇaṃ osānavayāpekkhaṃ padadvayassa atthavisesasambhavatoti dasseti ‘‘pacchimavaya’’nti iminā. Ubhayanti ‘‘addhagato, vayoanuppatto’’ti padadvayaṃ.


我来为您直译这段巴利文：
通过"所以说"等显示：这个意思是从这个经文的影子而得到的，或者是说在经文中包含这个意思而这样说的。"自称为导师"是指虽然不是导师却自称为导师的人，对他虽然不是佛陀却自称为佛陀的人，是针对"我是世间唯一的义法教导者"这样自称为老师的状态而如此说。以"据说他"等，只是依传闻而用"据说"字说出古注释的方法。这个方法在后面对末伽梨的词义解释中也是一样。"补满九十九"是指自己加上使不足一百的九十九成为完整的一百而在补满。这样出生的他出生为吉祥奴。"以生时的形态"是指以从母胎出生的样子，或者如众生出生时无衣裸露那样的生时形态。"亲近"是指靠近而亲近。"他就接受那出家"是指他就把那裸体形态当作"这就是所谓出家"而作为出家接受。"出家"是指他们随那出家者而出家。
以"称为出家众"这句显示：仅仅以出家众的意义为僧团，不是依出离见、清净戒、共同而结合。"他有"是指那个自称导师的人有作为随从。"有僧众、有群众"这是同义词，只是由于约定而有差别，所以说"就是那个"等。"就是那个"是指就是称为出家众的。但有些人说："依出家众为有僧众，依在家众为有群众"，那只是他们的想法，因为在世间"僧团"这个词习惯用于群众。裸行等禁戒的行持只是自己想象的行为。"有名"是以有僧众等而明显。"少欲知足"在意义上是一样的。为了显示在那里可得的少欲，说"因为少欲连衣服也不穿"。因为在他那里不能得到像教内那样以隐藏功德为相的少欲。"名声"是称誉声。因为"以此渡过轮回暴流"这样被认可，所以称为"渡处"，是"善"的意思，不是被善人认可的意思，所以以"这个"等说明意思。因为不能得到他被善人认可。"善好、善士"是两种意思。"无闻"是指没有听闻圣法的，这是主格的所有格。"知道很多夜"是指"这些我的禁戒受持在这么长时间修习"。那些夜对他来说是长时，所以说"长期出家"等，这是最后分的其他词义复合词，如"月生"。那么这两个词有什么区别呢？以"长期出家"显示他的有智和有戒性，以"知夜"显示他在那里的正知性，这是它们的区别。大臣是针对什么意思而说的呢？说"非长期出家"等。"可信"是值得信赖的。"长时"是长期。但是多长呢？说"两三王朝"，意思是两个或三个国王的统治相续。虽然说了"年长"又说"年龄"，显示考虑到最后年龄而这两个词有意义上的差别，以"晚年"这句显示这点。"两者"是指"年长、到达年龄"这两个词。


Kājaro nāma eko rukkhaviseso, yo ‘‘paṇṇakarukkho’’tipi vuccati. Disvā viya anattamanoti sambandho. Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha ‘‘jhānā…pe… kāmo’’ti. Tilakkhaṇabbhāhatanti tīhi lakkhaṇehi abhighaṭitaṃ. Dassanenāti nidassanamattaṃ. So hi disvā tena saddhiṃ allāpasallāpaṃ katvā , tato akiriyavādaṃ sutvā ca anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha ‘‘suṭṭhutaraṃ anattamano’’ti. Yadi anattamano, kasmā tuṇhī ahosīti codanaṃ visodheti ‘‘anattamano samānopī’’tiādinā.

152.Gosālāyāti evaṃnāmake gāmeti vuttaṃ. Vassānakāle gunnaṃ patiṭṭhitasālāyāti pana atthe tabbasena tassa nāmaṃ sātisayamupapannaṃ hoti bahulamanaññasādhāraṇattā, tathāpi so porāṇehi ananussutoti ekaccavādo nāma kato. ‘‘Mā khalīti sāmiko āhā’’ti iminā tathāvacanamupādāya tassa ākhyātapadena samaññāti dasseti. Saññāya hi vattumicchāya ākhyātapadampi nāmikaṃ bhavati yathā ‘‘aññāsikoṇḍañño’’ti (mahāva. 17). Sesanti ‘‘so paṇṇena vā’’tiādivacanaṃ.

153. Dāsādīsu sirivaḍḍhakādināmamiva ajitoti tassa nāmamattaṃ. Kesehi vāyito kambalo yassātipi yujjati. Paṭikiṭṭhataranti nihīnataraṃ. ‘‘Yathāhā’’tiādinā aṅguttarāgame tikanipāte makkhalisutta (a. ni. 3.138) māhari. Tantāvutānīti tante vītāni. ‘‘Sīte sīto’’tiādinā chahākārehi tassa paṭikiṭṭhataraṃ dasseti.

154. Pakujjhati sammādiṭṭhikesu byāpajjatīti pakudho. Vaccaṃ katvāpīti ettha pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhitvāpīti imamatthaṃ sampiṇḍeti. Vālikāthūpaṃ katvāti vatasamādānasīsena vālikāsañcayaṃ katvā, tathārūpe anupagamanīyaṭṭhāne puna vataṃ samādāya gacchatīti vuttaṃ hoti.

156.‘‘Gaṇṭhanakileso’’ti etassa ‘‘palibundhanakileso’’ti atthavacanaṃ, saṃsāre paribundhanakicco khettavatthuputtadārādivisayo rāgādikilesoti attho. ‘‘Evaṃvāditāyā’’ti iminā laddhivasenassa nāmaṃ, na panatthatoti dasseti. Yāva hi so maggena samugghāṭito, tāva atthiyeva. Ayaṃ pana vacanattho – ‘‘natthi mayhaṃ gaṇṭho’’ti gaṇhātīti nigaṇṭhoti. Nāṭassāti evaṃnāmakassa.

Komārabhaccajīvakakathāvaṇṇanā



我来 助您翻译这段巴利文。我会按照您的要求进行直译，保持完整性，不做缩略，并在章节号后加反斜杠：
Kājaro是一种特定的树，也被称为"paṇṇakarukkho"（叶树）。"看到后不悦"是连接语。之前曾与父亲一起去见导师听闻教法，所以说"禅定...欲望"。被三相击中意为被三种特征所冲击。"以见"仅是一个比喻。他见到后与之交谈，听闻无作论后心生不悦。"功德语"指虚假的功德之语。因此说"更加不悦"。如果不悦，为何保持沉默，对此质疑以"虽然不悦"等话语来解释。
152. "Gosālā"是指一个同名的村庄。若解释为"雨季牛群栖息的棚屋"，这个名字因其独特性和普遍性而更为贴切，然而有人说这种解释并非古人所传。"不要绊倒，主人说"这句话表明用动词来称呼。因为想要表达某种含义，动词也可以用作名词，就像"解悟憍陈如"一样。其余指"他用树叶"等话语。
153. Ajita这个名字就像奴仆等人中的Sirivaddhaka等名字一样只是一个称呼。也可以解释为"以头发织成毛毯的人"。"更低劣"指更加卑贱。引用《增支部·三集·末伽梨经》。"tantāvutāni"指在织机上织成的。用"冷时冷"等六种方式显示他更加低劣。
154. Pakudha意为对正见者生瞋恨。"即使大便后"中的"即使"字也包含了"即使吃饭后"、"即使被不净物染污后"等含义。"堆砂成塔"是指以持戒的名义堆积沙子，意味着他在那种不该去的地方又发愿前往。
156. "gaṇṭhanakileso"（结缚烦恼）解释为"束缚烦恼"，即在轮回中起束缚作用的田地、房产、儿女、妻室等对象的贪等烦恼。"如此说故"表明这是他的见解而得名，并非真实。因为只要未被圣道断除，烦恼就确实存在。这里的字义是："执取'我无结缚'，故称为尼干陀"。"Nāṭa"是一个人名。
养子耆婆故事注释

157. Sabbathā tuṇhībhūtabhāvaṃ sandhāya ‘‘esa nāga…pe… viyā’’ti vuttaṃ. Supaṇṇoti garuḷo, garuḍo vā sakkaṭamatena. ‘‘Ḍa-ḷāna’maviseso’’ti hi tattha vadanti. Yathādhippāyaṃ na vattatīti katvā ‘‘anattho vata me’’ti vuttaṃ. Upasantassāti sabbathā saññamena upasamaṃ gatassa. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā tadeva tuṇhībhāvaṃ pucchitvā kathāpanena mama adhippāyo sampādetabboti ayamettha rañño adhippāyoti dassento ‘‘hatthimhi kho panā’’tiādimāha. Kinti kāraṇapucchāyaṃ nipātoti dasseti ‘‘kena kāraṇenā’’ti iminā, yena tuvaṃ tuṇhī, kiṃ taṃ kāraṇanti vā atthaṃ dasseti. Tattha yathāsambhavaṃ kāraṇaṃ uddharitvā adhippāyaṃ dassetuṃ ‘‘imesa’’ntiādi vuttaṃ. Yathā etesanti etesaṃ kulūpako atthi yathā, imesaṃ nu kho tiṇṇaṃ kāraṇānaṃ aññatarena kāraṇena tuṇhī bhavasīti pucchatīti adhippāyo.

Kathāpetīti kathāpetukāmo hoti. Pañcapatiṭṭhitenāti ettha pañcahi aṅgehi abhimukhaṃ ṭhitenāti attho, pādajāṇu kappara hattha sīsasaṅkhātāni pañca aṅgāni samaṃ katvā onāmetvā abhimukhaṃ ṭhitena paṭhamaṃ vanditvāti vuttaṃ hoti. Yampi vadanti ‘‘navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’tiādikaṃ (pari. 469) vinayapāḷimāharitvā ekaṃsakaraṇaañjalipaggahaṇapādasambāhanapemagāravupaṭṭhāpanavasena pañcapatiṭṭhitavandanā’’ti, tametthānadhippetaṃ dūrato vandane yathāvuttapañcaṅgassa aparipuṇṇattā. Vandanā cettha paṇamanā añjalipaggahaṇakarapuṭasamāyogo. ‘‘Pañcapatiṭṭhitena vanditvā’’ti ca kāyapaṇāmo vutto, ‘‘mama satthuno’’tiādinā pana vacīpaṇāmo, tadubhayapurecarānucaravasena manopaṇāmoti. Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyabbhutarūpāva, tathāpi gabbhokkanti abhijāti abhinikkhamana abhisambodhi dhammacakkappavattana (saṃ. ni. 5.1081; paṭi. ma. 

我来帮您翻译这段巴利文：
157. 关于他完全保持沉默，所以说"这位龙象...等...般"。Supanna指金翅鸟，在梵语中称为迦楼罗。因为在那里他们说"ḍa和ḷa音无区别"。因为事情未能如愿进行，所以说"实在是我的不幸"。"寂静者"指以一切约束而达到寂静的人。耆婆的沉默就像压制我的意图，因此应当通过询问其沉默的原因来实现我的意图，这就是国王的意图，为显示这一点而说"关于象...等"。"kinti"是询问原因的不变词，用"以何因"来表示，或表示"你为何保持沉默，是什么原因"的意思。其中为显示适当的原因和意图而说"这些"等。"如同这些"意即询问"你是否因为这三个原因中的某一个而保持沉默，就像这些人有亲近的人一样"。
"使之说话"意为想要使之开口。"五体"在这里意为以五个部位面向前方，即指双脚、双膝、双肘、双手、头这五个部位平齐低下面向前方首先顶礼。有人引用律藏"年轻比丘礼拜年长比丘的足时，应在内心确立这五法"等，说"五体礼"是指偏袒右肩、合掌、捉足、抚摸、建立爱敬，这在这里并不适用，因为远距离礼拜时前述五个部位无法完整。这里的礼拜指低头、合掌、双手相合。"五体礼拜"指身体礼敬，而"我的导师"等指语言礼敬，这两者的前后相续则为意念礼敬。虽然如来的一切行为都是无与伦比、稀有希有的，但尤其是入胎、诞生、出家、证悟、转法轮等。

3.30) yamakapāṭihāriyadevorohanāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni.

Itthaṃ imaṃ pakāraṃ bhūto pattoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho. Atha vā itthaṃ evaṃpakāro bhūto jātoti itthambhūto, tādisoti ākhyānaṃ itthambhūtākhyānaṃ, tadevattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Abbhuggatoti ettha hi abhisaddo padhānavasena itthambhūtākhyānatthajotako kammappavacanīyo abhibhavitvā uggamanakiriyāpakārassa dīpanato, tena payogato ‘‘taṃ kho pana bhagavanta’’nti idaṃ upayogavacanaṃ sāmiatthe samānampi appadhānavasena itthambhūtākhyānatthadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha ‘‘tassa kho pana bhagavatoti attho’’ti. Nanu ca ‘‘sādhu devadatto mātaramabhī’’ti ettha viya ‘‘taṃ kho pana bhagavanta’’nti ettha abhisaddo appayutto, kathamettha taṃpayogato upayogavacanaṃ siyāti? Atthato payuttattā. Atthasaddapayogesu hi atthapayogoyeva padhānoti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi ‘‘taṃ kho pana bhagavantaṃ abhi evaṃ kalyāṇo kittisaddo uggato’’ti abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ katanti. Yathā hi ‘‘sādhu devadatto mātaramabhī’’ti ettha ‘‘devadatto mātaramabhi mātuvisaye, mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe, sāmiatthe vā bhummavacanassa, sāmivacanassa vā pasaṅge itthambhūtākhyānajotakena kammappavacanīyena abhisaddena payogato upayogavacanaṃ kataṃ, evamidhāpi sāmiatthe sāmivacanappasaṅge yathā ca tattha ‘‘devadatto mātuvisaye, mātu sambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati, evamidhāpi ‘‘bhagavato sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, ‘‘mātara’’nti vacanaṃ viya ‘‘bhagavanta’’nti vacanaṃ, sādhusaddo viya uggatasaddo veditabbo.

Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha ‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato tabbisayatāya yuttoti attho. Taṃ visayatā hettha samannāgamo, kalyāṇaguṇavisayatāya tannissitoti adhippāyo. Seṭṭhoti pariyāyavacanepi eseva nayo. Seṭṭhaguṇavisayatā eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama’’ntiādīsu (visuddhi. 1.142; pārā. aṭṭha. 

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双神变、天界下降在有天众的世间极其显著，任何人都无法否认，所以这里只提到这些。
"如是状态"指达到这种情况的状态，其说明称为"如是状态说明"，其义即"如是状态说明义"。或者说，"如是状态"指生成这种情形，对如此状态的说明称为"如是状态说明"，这就是"如是状态说明义"，在此是宾格词的意思。"升起"中的"abhi"字根作为表达"如是状态说明义"的主要关系词，因为它表示超越上升的行为方式，因此从用法来看，"彼世尊"这个宾格词虽然在意义上相当于属格，但因为在次要意义上表示"如是状态说明义"，所以说是"如是状态说明义"。因此说"意思是'彼世尊的'"。但是，在"提婆达多善待母亲"这句话中，"abhi"字根并未使用，那么这里的"彼世尊"如何成为宾格呢？因为在意义上已经使用了。在意义和词的使用中，意义的使用才是主要的。这里的意思是：就像在"提婆达多善待母亲"中因"abhi"字根的使用而在如是状态说明中用宾格一样，这里也是"关于彼世尊如是美好声誉升起"因"abhi"字根的使用而在如是状态说明中用宾格。因为就像在"提婆达多善待母亲"中，"提婆达多对于母亲、或对母亲善"这样在处格或属格的场合，由表示如是状态说明的关系词"abhi"的使用而成为宾格一样，这里也是在属格的场合。就像在那里理解为"提婆达多在母亲方面或与母亲相关达到善的状态"，这里也理解为"与世尊相关的声誉超越上升达到升起的状态"。这里应知"声誉"如同那里的"提婆达多"，"世尊"如同"母亲"的用语，"升起"如同"善"字。
"美好"是指好的。其美好性是因为具有美好功德为对象，所以说"具足美好功德"，意思是因为以美好功德为对象而与之相应。这里的相应是指以之为对象，意思是依靠美好功德为对象。"最胜"虽是同义词也是同样的道理。因为声誉的最胜性就是以最胜功德为对象，如说"世尊之语最胜，世尊之语最上"等。

1.verañjakaṇḍavaṇṇanā; udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; mahāni. aṭṭha. 49) viya. ‘‘Arahaṃ sammāsambuddho’’tiādinā guṇānaṃ saṃkittanato, saddanīyato ca vaṇṇoyeva kittisaddo nāmāti āha ‘‘kittiyevā’’ti. Vaṇṇo eva hi kittetabbato kitti, saddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Kittivasena pavatto saddo kittisaddoti bhinnādhikaraṇataṃ dasseti ‘‘thutighoso’’ti iminā. Kittisaddo hettha thutipariyāyo kittanamabhitthavanaṃ kittīti. Thutivasena pavatto ghoso thutighoso, abhitthavudāhāroti attho. Abhisaddo abhibhavane, abhibhavanañcettha ajjhottharaṇamevāti vuttaṃ ‘‘ajjhottharitvā’’ti, anaññasādhāraṇe guṇe ārabbha pavattattā abhibyāpetvāti attho. Kinti-saddo abbhuggatoti codanāya ‘‘itipi so bhagavā’’tiādimāhāti anusandhiṃ dassetuṃ ‘‘kintī’’ti vuttaṃ.

Padānaṃ sambajjhanaṃ padasambandho. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānamatidevo sakkānamatisakko brahmānamatibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so bhagavā. Yaṃ taṃ-saddā hi niccasambandhā. ‘‘Bhagavā’’ti ca idamādipadaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kata’’ntiādi (mahāni. 6; cūḷani. 2). Parato pana ‘‘bhagavā’’ti padaṃ guṇakittanaṃ. Yathā kammaṭṭhānikena‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evamidha buddhaguṇasaṃkittakenāpīti dassento ‘‘itipi arahaṃ…pe… itipi bhagavā’’ti āha. Evañhi sati‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti ‘‘itipī’’ti padadvayena tesaṃ nānappakāratādīpanato. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya hi iti-saddo idha āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca nesaṃ nānappakārabhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni honti, tasmā tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evañhi nirūpetvā kittente yassa saṃkitteti, tassa bhagavati ativiya pasādo hoti.

Ārakattāti kilesehi suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjā visesānañca. Rahābhāvāti cakkhurahādīnamabhāvato. Rahopāpakaraṇābhāvo hi padamanatikkamma rahābhāvoti vuttaṃ. Evampi hi yathādhippetamattho labbhatīti. Tatoti visuddhimaggato (visuddhi. 1.123). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanāya paramatthamañjūsāyaṃ (visuddhi. ṭī. 

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1. 毗兰若品注释。正如"阿罗汉、正等正觉"等所赞颂的功德，以及因为应被称颂，称颂即是声誉，所以说"仅是称誉"。因为称颂应被称扬为称誉，因为应被称颂故称为声音。声音是称誉的同义词，如"具大声誉的仙人，具德行的苦行者"。以称誉而生的声音称为称誉声，用"赞叹之声"来显示不同所依。这里的称誉声是赞叹的同义词，称誉即是称赞、赞扬。以赞叹而生的声音是赞叹之声，即赞扬的言说。"abhi"字根表示胜过，而胜过在这里就是遍满，所以说"遍满"，意思是因为关涉无与伦比的功德而遍布。"如何升起"这个问题，为显示其与"如是彼世尊"等的关联而说"如何"。
词的连接即是词的关联。"彼世尊"指的是那位圆满三十波罗蜜、断尽一切烦恼、证得无上正等正觉、是天中之天、释中之释、梵中之梵、世间依怙、因具足福德等原因而在天人世间中广布"世尊"声誉者，即是彼世尊。"yaṃ"和"taṃ"两字是经常相连的。而"世尊"等词是对导师名号的称颂。因此法将军尊者说："'世尊'这个名号不是母亲所取，不是父亲所取"等。但后面的"世尊"一词是功德的称颂。就像修习业处者在"阿罗汉"等九处分别加上"如是"而忆念佛德一样，这里称颂佛德者也是这样，为显示这点而说"如是阿罗汉...乃至...如是世尊"。这样的话，以"阿罗汉"等九个词所表达的在天人世间极其显著、众所周知的佛德，便以各种方式显明，因为以"如是"二字表示它们的种种方式。这里的"iti"字如同在"如是此真实，如是此真确"等句中一样，表示现前明显的意思，"pi"字表示总摄，由此表示它们的种种方式，这些观察功德的原因对具信的智者来说是现前的，因此表示智者称颂时应当使它们呈现在心前而称颂，所以说"以此因以此因，如是说"。这样观察而称颂时，所称颂者对世尊会生起极大信心。
"远离"是指与烦恼极为遥远。"敌"指烦恼之敌。"辐"指轮回之轮辐。"已破坏"指已摧毁。"资具等"指衣等资具和特殊供养。"秘密"指无眼等秘密。因为无作恶的秘密故说是无秘密。因为即使这样也能获得所欲义。"从彼"指从清净道。如从清净道，也如从其注释胜义鬘。

1.124) nesaṃ vitthāro gahetabbo.

Yasmā jīvako bahuso satthu santike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho, satthuguṇakathane ca vesārajjappatto, tasmā so evaṃ vitthārato eva āhāti vuttaṃ ‘‘jīvako panā’’tiādi. ‘‘Ettha cā’’tiādinā sāmatthiyatthamāha. Thāmo desanāñāṇameva, balaṃ pana dasabalañāṇaṃ. Vissatthanti bhāvanapuṃsakapadaṃ, anāsaṅkanti attho.

Pañcavaṇṇāyāti khuddikādivasena pañcapakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatūpahataṃ hoti. Kasmā panesa jīvakameva gamanasajjāya āṇāpetīti āha ‘‘imāyā’’tiādi.

158. ‘‘Uttama’’nti vatvā na kevalaṃ uttamabhāvoyevettha kāraṇaṃ, atha kho appasaddatāpīti dassetuṃ ‘‘assayānarathayānānī’’tiādi vuttaṃ. Hatthiyānesu ca nibbisevanameva gaṇhanto hatthiniyopi kappāpesi. Padānupadanti padamanugataṃ padaṃ purato gacchantassa hatthiyānassa pade tesaṃ padaṃ katvā, padasaddo cettha padavaḷañje. Nibbutassāti sabbakilesadarathavūpasamassa . Nibbutehevāti appasaddatāya saddasaṅkhobhanavūpasameheva.

Kareṇūti hatthinipariyāyavacanaṃ. Kaṇati saddaṃ karotīti hi kareṇu, karova yassā, na dīgho dantoti vā kareṇu,‘‘kareṇukā’’tipi pāṭho, niruttinayena padasiddhi. Ārohanasajjanaṃ kuthādīnaṃ bandhanameva. Opavayhanti rājānamupavahituṃ samatthaṃ. ‘‘Opaguyha’’ntipi paṭhanti, rājānamupagūhituṃ gopituṃ samatthanti attho. ‘‘Evaṃ kirassā’’tiādi paṇḍitabhāvavibhāvanaṃ. Kathā vattatīti laddhokāsabhāvena dhammakathā pavattati. ‘‘Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena hatthinīsu itthiyo nisajjāpitā’’ti (dī. ni. ṭī. 1.158) ācariyadhammapālattherena vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘itthiyo nissāya purisānaṃ bhayaṃ nāma natthi, sukhaṃ itthiparivuto gamissāmī’’ti tattha kāraṇaṃ vuttameva. Imināpi kāraṇena bhavitabbanti pana ācariyena evaṃ vuttaṃ siyā. Rañño paresaṃ dūrupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Hatthinikāsatānīti ettha hatthiniyo eva hatthinikā. ‘‘Pañca hatthiniyā satānī’’tipi katthaci pāṭho, so ayuttova ‘‘pañcamattehi bhikkhusatehī’’tiādīsu (pārā. 1) viya īdisesu pacchimapadassa samāsasseva dassanato. Kassacidevāti sannipatite mahājane yassa kassaci eva, tadaññesampi āyatiṃ maggaphalānamupanissayoti āha ‘‘sā mahājanassa upakārāya bhavissatī’’ti.

Paṭivedesīti ñāpesi. Upacāravacananti vohāravacanamattaṃ teneva adhippetatthassa apariyosānato . Tenāha ‘‘tadeva attano ruciyā karohī’’ti. Imināyeva hi tadatthapariyosānaṃ. Maññasīti pakatiyāva jānāsi. Tadevāti gamanāgamanameva. Yadi gantukāmo, gaccha, atha na gantukāmo, mā gaccha, attano ruciyevettha pamāṇanti vuttaṃ hoti.



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应当从彼处取其详细解释。
因为耆婆多次在导师面前听闻佛德而住立，因证得圣谛而对导师教法无有疑惑，在说明导师功德上已得无畏，所以他如此详细地说，因此说"但耆婆"等。以"在此"等说明含义。力量即是说法智，而威力是十力智。"无畏"是中性词，意思是无疑虑。
"五种颜色"指根据小等五种类别。因为已作成就而连续遍满。因为业的障碍使这国王的功德身受到损害。为什么他只命令耆婆准备出行？为说明这点而说"以此"等。
158. 说了"最上"之后，不仅最上性是这里的原因，还有寂静性，为显示这点而说"马车、车乘"等。在象乘中为了无扰动而也准备了母象。"步随步"指在前行象乘的足迹中踏着它们的足迹而行，这里的足迹指足迹印。"寂静"指一切烦恼热恼已息。"唯有寂静"指以寂静性而平息声音骚动。
"Kareṇu"是母象的同义词。因为发声故称Kareṇu，或因有象牙而非长故称Kareṇu，也有"Kareṇukā"的读法，依词源学规则而成词。准备登上即是绑好毯子等。"供乘"指适合载运国王。有人读作"opaguyha"，意为适合保护、守护国王。"如是据说他"等显示智者性。"谈话进行"指得到机会而法谈进展。阿阇黎法护长老说："为了消除国王的疑虑，让女人近距离坐在母象上"。但注释书中说明原因说："依靠女人就没有对男人的恐惧，我将安乐地被女人围绕而行"。阿阇黎这样说可能也是因为这个原因。为了显示他人难以接近国王，让她们穿男装并持武器。"母象百"中的"hatthinikā"就是母象。有些地方读作"五百母象"，这是不对的，因为像在"五百比丘"等处一样，在这种情况下只见后词的复合词。"任何人"指在集会的大众中的任何人，也是其他人未来道果的助缘，所以说"那将有益于大众"。
"告知"即使知道。"客套话"指仅仅是言说用语，因为所意指的义还未完结。所以说"依你自己的意愿去做"。因为只有这样才是义的完结。"你认为"指你本来就知道。"那个"指往返。意思是说如果你想去就去，如果不想去就不要去，在这里以你的意愿为准。

159. Pāṭiekkāyeva sandhivasena paccekā. ‘‘Mahañca’’nti pade karaṇatthe paccattavacananti āha ‘‘mahatā’’ti. Mahantassa bhāvo mahañcaṃ. Na kevalaṃ niggahītantavaseneva pāṭho, atha kho ākārantavasenāpīti āha ‘‘mahaccātipi pāḷī’’ti. Yathā ‘‘khattiyā’’ti vattabbe ‘‘khatyā’’ti, evaṃ ‘‘mahatiyā’’ti vattabbe mahatyā. Puna ca-kāraṃ katvā mahaccāti sandhivasena padasiddhi. Pulliṅgavasena vattabbe itthiliṅgavasena vipallāso liṅgavipariyāyo. Visesanañhi bhiyyo visesyaliṅgādigāhakaṃ. Tiyojanasatānanti paccekaṃ tiyojanasataparimaṇḍalānaṃ. Dvinnaṃ mahāraṭṭhānaṃ issariyasirīti aṅgamagadharaṭṭhānamādhipaccamāha. Tadatthaṃ vivarati ‘‘tassā’’tiādinā. Paṭimukkaveṭhanānīti ābandhasiroveṭhanāni. Āsattakhaggānīti aṃse olambanavasena sannaddhāsīni. Maṇidaṇḍatomareti maṇidaṇḍaṅkuse.

‘‘Aparāpī’’tiādinā padasā parivārā vuttā. Khujjavāmanakā vesavasena, kirātasavaraandhakādayo jātivasena tāsaṃ paricārakiniyo dassitā. Vissāsikapurisāti vassavare sandhāyāha. Kulabhogaissariyādivasena mahatī mattā pamāṇametesanti mahāmattā, mahānubhāvā rājāmaccā. Vijjādharataruṇā viyāti mantānubhāvena vijjāmayiddhisampannā vijjādharakumārakā viya. Raṭṭhiyaputtāti bhojaputtā. Raṭṭhe paricarantīti hi luddakā raṭṭhiyā, tesaṃ nānāvudhaparicayatāya rājabhaṭabhūtā puttāti attho, antararaṭṭhabhojakānaṃ vā puttā raṭṭhiyaputtā, khattiyā bhojarājāno. ‘‘Anuyuttā bhavantu te’’tiādīsu viya hi ṭīkāyaṃ (dī. ni. ṭī. 1.159) vutto bhojasaddo bhojakavācakoti daṭṭhabbaṃ. Ussāpetvāti uddhaṃ pasāretvā. Jayasaddanti ‘‘jayatu mahārājā’’tiādijayapaṭibaddhaṃ saddaṃ. Dhanupantiparikkhepoti dhanupantiparivāro. Sabbattha taṃgāhakavasena veditabbo. Hatthighaṭāti hatthisamūhā. Paharamānāti phusamānā. Aññamaññasaṅghaṭṭanāti avicchedagamanena aññamaññasambandhā. Seṇiyoti gandhikaseṇīdussikaseṇīādayo ‘‘anapaloketvā rājānaṃ vā saṅghaṃ vā gaṇaṃ vā pūgaṃ vā seṇiṃ vā aññatra kappā vuṭṭhāpeyyā’’tiādīsu (pāci. 682) viya. ‘‘Aṭṭhārasa akkhobhiṇī seniyo’’ti katthaci likhanti, so anekesupi potthakesu na diṭṭho. Anekasaṅkhyā ca senā heṭṭhā gaṇitāti ayuttoyeva. Tadā sabbāvudhato sarova dūragāmīti katvā sarapatanātikkamappamāṇena rañño parisaṃ saṃvidahati. Kimatthanti āha ‘‘sace’’tiādi.

Sayaṃ bhāyanaṭṭhena cittutrāso bhayaṃ yathā tathā bhāyatīti katvā. Bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite ‘‘bhāyitabbamida’’nti bhāyitabbākārena tīraṇato ñāṇaṃ bhayaṃ bhayato tīretīti katvā. Tenevāha visuddhimagge (visuddhi. 2.751) ‘‘bhayatupaṭṭhānañāṇaṃ pana bhāyati, na bhāyatīti? Na bhāyati. Tañhi ‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’ti tīraṇamattameva hotī’’ti. Bhāyanaṭṭhānaṭṭhena ārammaṇaṃ bhayaṃ bhāyati etasmāti katvā. Bhāyanahetuṭṭhena ottappaṃ bhayaṃ pāpato bhāyati etenāti katvā. Bhayānakanti bhāyanākāro. Tepīti dīghāyukā devāpi. Dhammadesananti pañcasu khandhesu pannarasalakkhaṇapaṭimaṇḍitaṃ dhammadesanaṃ. Yebhuyyenāti ṭhapetvā khīṇāsavadeve tadaññesaṃ vasena bāhullato. Khīṇāsavattā hi tesaṃ cittutrāsabhayampi na uppajjati. Kāmaṃ sīhopamasuttaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.


我将为您直译这段巴利文文本:
单独的语形变化中是各别的。关于"mahañca"这个词，表工具格的主格,因此说"mahatā"。mahañca是mahanta的状态。不仅仅是以鼻音尾(niggahīta)的形式读诵,也有以长音ā尾的形式,因此说"mahaccā也是圣典的读法"。就像应该说"khattiyā"却说"khatyā"一样,应该说"mahatiyā"却说"mahatyā"。再加上音节ca,通过连音法则形成mahaccā这个词。本应用阳性却用阴性,这是性的转换即性的变化。修饰语多依从被修饰语的性等。"tiyojanasatānaṃ"意为各自三百由旬周长的。"两大国的统治荣耀"是指掌管央伽国(Aṅga,今印度比哈尔邦)和摩揭陀国(Magadha,今印度比哈尔邦)。用"tassā"等来解释其意。"包缠头巾"即系绑的头巾。"佩剑"即挂在肩上的剑。"宝杖短矛"即宝石装饰的短杖。
以"另外还有"等词说明步行的随从。驼背矮人是依外貌,而基拉塔人(Kirāta)、舍婆罗人(Savara)、暗达迦人(Andhaka)等是依种族来说明她们的侍女。"亲信之人"是指受信任的仆人。大臣是依家世、财富、权力等而有大量、大规模的人,即有大威力的王臣。"如同持咒术青年"即如同以咒语力量具足神通的咒术师少年。"国家之子"即婆阇子(Bhoja)。因为在国中服务的猎人称为"国人",他们的儿子因熟练各种武器而成为王的士兵,或是地方统治者的儿子称为国家之子,即刹帝利婆阇王。如"愿他们随从"等处注释书中所说的bhoja(婆阇)一词应理解为表示统治者的意思。"举起"即向上伸展。"胜利之声"即与"愿大王胜利"等胜利相关的声音。"弓阵包围"即弓兵围绕。在所有场合都应依所表达的内容来理解。"象群"即象的集团。"相击"即相触。"互相碰撞"即因不间断的行进而互相连结。"行会"即香料商行会、布商行会等,如"未告知国王或僧团或团体或公会或行会而违反规则"等处。有些写作"十八阿刹虞尼军队",但在许多抄本中未见。而且前面已计数多数军队,所以也不恰当。当时在所有武器中箭最远射,因此依箭程距离来安排王的随从。为何目的?因此说"如果"等。
因为自己害怕的意思是心的恐惧,因为会害怕所以称为害怕。只对应该害怕的事物,当恐惧生起时,"这是应该害怕的"以应该害怕的形式判断,所以智慧是恐惧,因为判断为可怕。因此在《清净道论》中说:"现起怖畏智是害怕还是不害怕?不害怕。因为它只是'过去的诸行已灭,现在的正在灭,未来的将灭'的判断而已。"以害怕处的意思,所缘是恐惧,因为从这里产生害怕。以害怕因的意思,愧是恐惧,因为由此对恶行产生害怕。可怕的是害怕的形态。"他们也"即长寿天人也。"说法"即关于五蕴具足十五种相的说法。"大多"即除了漏尽天人之外,其他的普遍情况。因为他们是漏尽者,所以不会生起心的恐惧。虽然在《狮子譬喻经》注释中...

4.33) cittutrāsabhayampi tadatthabhāvena vuttaṃ, idha pana pakaraṇānurūpato ñāṇabhayameva gahitaṃ. Saṃveganti sahottappañāṇaṃ. Santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayameva bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha ‘‘āgacchatī’’ti, etaṃ naraṃ taṃ bhayabheravaṃ āgacchati nūnāti attho.

Bhīruṃ pasaṃsantīti pāpato bhāyanato utrāsanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha ‘‘bhayā hi santo na karonti pāpa’’nti. Tattha bhayāti pāputrāsato, ottappahetūti attho.

Chambhitassāti thambhitassa, tha-kārassa cha-kārādeso. Tadatthamāha ‘‘sakalasarīracalana’’nti, bhayavasena sakalakāyapakampananti attho. Uyyodhanaṃ sampahāro.

Eketi uttaravihāravāsino. ‘‘Rājagahe’’tiādi tesamadhippāyavivaraṇaṃ. Ekekasmiṃ mahādvāre dve dve katvā catusaṭṭhi khuddakadvārāni. ‘‘Tadā’’tiādinā akāraṇabhāve hetuṃ dasseti.

Idāni sakavādaṃ dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. ‘‘Jīvako kirā’’tiādi āsaṅkanākāradassanaṃ. Assāti ajātasatturañño. Ukkaṇṭhitoti anabhirato. Chattaṃ ussāpetukāmo maññeti sambandho . Bhāyitvāti bhāyanahetu. Tassāti jīvakassa. Sammasaddo samānattho, samānabhāvo ca vayenāti āha ‘‘vayassābhilāpo’’ti. Vayena samāno vayasso yathā ‘‘ekarājā harissavaṇṇo’’ti (jā. 1.2.17). Samānasaddassa hi sādesamicchanti saddavidū, tena abhilāpo ālapanaṃ tathā, ruḷhīniddeso esa, ‘‘mārisā’’ti ālapanamiva. Yathā hi mārisāti niddukkhatābhilāpo sadukkhepi nerayike vuccati ‘‘yadā kho te mārisa saṅkunā saṅku hadaye samāgaccheyyā’’tiādīsu, (ma. ni. 1.512) evaṃ yo koci sahāyo asamānavayopi ‘‘sammā’’ti vuccatīti, tasmā sahāyābhilāpo icceva attho. Kacci na vañcesīti pāḷiyā sambandho. ‘‘Na palambhesī’’ti vuttepi idha parikappatthova sambhavatīti vuttaṃ ‘‘na vippalambheyyāsī’’ti, na palobheyyāsīti attho. Kathāya sallāpo, so eva nigghoso tathā.

Vinasseyyāti cittavighātena vihaññeyya. ‘‘Na taṃ devā’’tiādivacanaṃ sandhāya ‘‘daḷhaṃ katvā’’ti vuttaṃ. Turitavasenidamāmeḍitanti dasseti ‘‘taramānovā’’ti iminā. ‘‘Abhikkama mahārājā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘ete’’tiādi vuttanti sasambandhamatthaṃ dassento ‘‘mahārāja corabalaṃ nāmā’’tiādimāha.

Sāmaññaphalapucchāvaṇṇanā



4.33. 虽然在注释书中心的恐惧也被说为那个意思,但在这里依据文脉只取智慧的恐惧。"悚惧"即与愧俱生的智慧。"恐慌"即完全的害怕。因为应该害怕的意思,恐惧以可怕的状态成为恐怖,即"怖畏",是应该害怕的事物。因此说"来临",意思是那个怖畏必定来临此人。
"赞叹胆怯者"意思是智者赞叹因害怕恶行而恐惧的胆怯者。"实在不会在那里称赞勇敢"意思是在作恶时不会赞叹勇敢的鲁莽者。因此说"因为害怕,善人不作恶"。其中"因为害怕"即因为对恶的恐惧,意思是因为愧。
"战栗"即僵硬,th音变成ch音。为说明其意而说"全身震动",意思是因为恐惧而全身颤抖。"战斗"即冲突。
"有些人"即住在北方寺院的人。"在王舍城"等是解释他们的意思。在每个大门设两个,共有六十四个小门。以"当时"等来说明没有理由的原因。
现在为显示自己的主张而说"但这"等。"据说耆婆"等是显示怀疑的形态。"他"即阿阇世王。"不安"即不喜悦。意思是"想要举起伞盖"。"害怕"即害怕的原因。"他的"即耆婆的。"Sam"字义为相同,相同是指年龄,因此说"同龄的称呼"。与年龄相同的是同龄,如"独一无二的金黄色"。因为语言学者认为samāna(相同)一词有sa的替换形式,因此称呼即如此呼唤,这是约定俗成的说法,如"尊者"的称呼。就像"尊者"是无苦的称呼,但也用于有苦的地狱众生,如"尊者啊,当尖刺与心脏相遇时"等,同样,任何朋友即使不同年龄也称为"朋友",因此意思就是朋友的称呼。"你不会欺骗吧"是与经文相连。虽然说"不会欺骗",但这里只可能是推测的意思,因此说"不会欺骗",意思是不会诱惑。谈话是交谈,那就是声音。
"会毁灭"即会因心苦而受损。说"坚定地"是指"诸天不会"等话语。以"急忙"这个词显示因匆忙而重复。说"这些"等是为了说明"请前进,大王"的原因,因此显示相关的意思而说"大王,盗贼军队"等。
沙门果经注释

160. Ayaṃ bahidvārakoṭṭhakokāso nāgassa bhūmi nāma. Tenāha ‘‘vihārassā’’tiādi. Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ āgacchantassa antovanasaṇḍagatassa. ‘‘Attano aparādhaṃ saritvā mahābhayaṃ uppajjī’’ti idaṃ sedamuñcanassa kāraṇadassanaṃ. Na hi buddhānubhāvato sedamuñcanaṃ sambhavati kāyacittapassaddhihetubhāvato.

Eketi uttaravihāravāsinoyeva. Tadayuttamevāti dasseti ‘‘iminā’’tiādinā. Abhimāreti dhanuggahe. Dhanapālanti nāḷāgiriṃ. So hi tadā nāgarehi pūjitadhanarāsino labbhanato ‘‘dhanapālo’’ti voharīyati. Na kevalaṃ diṭṭhapubbatoyeva, atha kho pakatiyāpi bhagavā saññātoti dassetuṃ ‘‘bhagavā hī’’tiādimāha. Ākiṇṇavaralakkhaṇoti battiṃsa mahāpurisalakkhaṇe sandhāyāha. Anubyañjanapaṭimaṇḍitoti asītānubyañjane (jinālaṅkāraṭīkāya vijātamaṅgalavaṇṇanāyaṃ vitthāro). Chabbaṇṇāhi rasmīhīti tadā vattamānā rasmiyo. Issariyalīḷāyāti issariyavilāsena. Nanu ca bhagavato santike issariyalīlāya pucchā agāravoyeva siyāti codanāya ‘‘pakati hesā’’tiādimāha, pakatiyā pucchanato na agāravoti adhippāyo. Parivāretvā nisinnena bhikkhusaṅghena pure katepi atthato tassa purato nisinno nāma. Tenāha ‘‘parivāretvā’’tiādi.

161.Yena, tenāti ca bhummatthe karaṇavacananti dasseti ‘‘yattha, tatthā’’ti iminā. Yena maṇḍalassa dvāraṃ, tenūpasaṅkamīti sampattabhāvassa vuttattā idha upagamanameva yuttanti āha ‘‘upagato’’ti. Anucchavike ekasmiṃ padeseti yattha viññujātikā aṭṭhaṃsu, tasmiṃ. Ko panesa anucchavikapadeso nāma? Atidūratādichanisajjadosavirahito padeso, napacchatādiaṭṭhanisajjadosavirahito vā. Yathāhu aṭṭhakathācariyā –

‘‘Na pacchato na purato, nāpi āsannadūrato;

Na kacche no paṭivāte, na cāpi onatunnate;

Ime dose vissajjetvā, ekamantaṃ ṭhitā ahū’’ti. (khu. pā. aṭṭha. evamiccādipāṭhavaṇṇanā; su. ni. aṭṭha. 

160. "这个外门楼的空间称为象的地方"。因此说"寺院的"等。"世尊的光辉"即佛陀的威力。佛的威力遍及国王的身体,就像当时须那檀陀婆罗门来见世尊时进入树林一样。"想起自己的过错而生起大恐惧"这是显示流汗的原因。因为从佛陀的威力不会产生流汗,因为那是身心轻安的原因。
"有些人"即北方寺院的居士。以"由此"等来显示这是不恰当的。"弓箭手"即善射者。"财护"即那罗祇利象。因为当时它从城民那里得到供养的财物堆,所以被称为"财护"。不仅是因为以前见过,而且世尊本来就是众所周知的,为了显示这点而说"因为世尊"等。"具足殊胜相好"是指三十二大人相。"庄严随形好"是指八十种随形好(详见《胜者庄严注》的殊胜吉祥品解释)。"六色光芒"即当时发出的光芒。"威严姿态"即威严的风采。难道在世尊面前以威严姿态发问不就是不恭敬吗?为了回答这个质疑而说"这是常态"等,意思是因为这是他平常的提问方式所以不是不恭敬。虽然比丘僧团已经围坐在前,但实际上他是坐在前面。因此说"围绕"等。
161. 以"在哪里,在那里"来显示"yena, tena"(从格)表示处格的意思。因为说"来到法轮的门口"表示已经到达,所以这里只适合说"前往",因此说"到达"。"在适当的一处"即在有智之人所站的地方。什么是适当的地方呢?就是远离太远等六种坐处过失的地方,或者远离背后等八种坐处过失的地方。如注释师们所说:
"不在后不在前,
不太近不太远,
不在腋下不迎风,
也不在高低处,
远离这些过失,
站在一边的地方。"

2.261);

Tadā bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpitabhāvaṃ dassetuṃ ‘‘tuṇhībhūtaṃ tuṇhībhūta’’nti vicchāvacanaṃ vuttanti āha ‘‘yato…pe… mevā’’ti, yato yato bhikkhutoti attho. Hatthena, hatthassa vā kukatabhāvo hatthakukkuccaṃ, asaññamo, asampajaññakiriyā ca. Tathā pādakukkuccanti etthāpi. Vā-saddo avuttavikappane, tena tadaññopi cakkhusotādiasaññamo natthīti vibhāvito. Tattha pana cakkhuasaṃyamo sabbapaṭhamo dunnivārito cāti tadabhāvaṃ dassetuṃ ‘‘sabbālaṅkārapaṭimaṇḍita’’ntiādi vuttaṃ.

Vippasannarahadamivāti anāvilodakasaramiva. Yenetarahi…pe… iminā me…pe… hotūti sambandho. Añño hi atthakkamo, añño saddakkamoti āha ‘‘yenā’’tiādi. Tattha kāyika-vācasikena upasamena laddhena mānasikopi upasamo anumānato laddho evāti katvā ‘‘mānasikena cā’’ti vuttaṃ. Sīlūpasamenāti sīlasaññamena. Vuttamatthaṃ lokapakatiyā sādhento ‘‘dullabhañhī’’tiādimāha. Laddhāti labhitvā.

Upasamanti ācārasampattisaṅkhātaṃ saṃyamaṃ. ‘‘Eva’’ntiādinā tathā icchāya kāraṇaṃ dasseti . Soti ayyako, udayabhaddo vā. ‘‘Kiñcāpī’’tiādi tadattha-samatthanaṃ. Ghātessatiyevāti taṃkālāpekkhāya vuttaṃ. Tenāha ‘‘ghātesī’’ti. Idañhi sampatipekkhavacanaṃ. Pañcaparivaṭṭoti pañcarājaparivaṭṭo.

Kasmā evamāha, nanu bhagavantamuddissa rājā na kiñci vadatīti adhippāyo. Vacībhedeti yathāvuttaudānavacībhede. Tuṇhī niravoti pariyāyavacanametaṃ. ‘‘Aya’’ntiādi cittajānanākāradassanaṃ. Ayaṃ…pe… na sakkhissatīti ñatvāti sambandho. Vacanānantaranti udānavacanānantaraṃ. Yenāti yattha padese, yena vā sotapathena. Yena pemanti etthāpi yathārahamesa nayo.

Katāparādhassa ālapanaṃ nāma dukkaranti sandhāya ‘‘mukhaṃ nappahotī’’ti vuttaṃ. ‘‘Āgamā kho tvaṃ mahārāja yathāpema’’nti vacananiddiṭṭhaṃ vā tadā tadatthadīpanākārena pavattaṃ nānānayavicittaṃ bhagavato madhuravacanampi sandhāya evaṃ vuttanti daṭṭhabbaṃ. Ekampi hi atthaṃ bhagavā yathā sotūnaṃ ñāṇaṃ pavattati, tathā deseti. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ ‘‘bhagavatā abyākataṃ tantipadaṃ nāma natthi, sabbesaññeva atthopi bhāsito’’ti. Pañcahākārehīti iṭṭhāniṭṭhesu samabhāvādisaṅkhātehi pañcahi kāraṇehi. Vuttañhetaṃ mahāniddese (mahāni. 38, 162) –

‘‘Pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

Kathaṃ arahā iṭṭhāniṭṭhe tādī? Arahā lābhepi tādī, alābhepi, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi, dukkhepi tādī, ekaṃ ce bāhaṃ gandhena limpeyyuṃ, ekaṃ ce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno, ugghātinighātivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādī.

Kathaṃ arahā cattāvīti tādī? Arahato…pe… thambho, sārambho, māno, atimāno, mado, pamādo, sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā , sabbe santāpā, sabbā kusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā, evaṃ arahā cattāvīti tādī.


2.261. 为显示当时比丘僧团的沉默遍及无余,所以说重复的"安静"一词,因此说"从任何...等",意思是从任何比丘处。手的不当动作是手的恶作,即不自制和不正知的行为。同样对于"脚的恶作"也是如此。"或"字表示未说的选择,由此显示没有其他眼耳等的不自制。其中眼的不自制最先且最难防止,因此为显示没有这些而说"装饰庄严"等。
"如清澈的湖水"即如清净无浊的池水。"愿以此...成为...等"与"现在以..."相连。因为意义的次序与语句的次序不同,因此说"以..."等。其中因为由身语的寂静可以推知得到意的寂静,所以说"和意的"。"戒寂静"即戒的自制。以世间常态来证明所说的意思而说"因为难得"等。"获得"即得到。
"寂静"即被称为具足威仪的自制。以"如是"等来显示如此希望的原因。"他"即外祖父,或优陀耶跋陀罗。"虽然"等是证明那个意思。"必定会杀"是依当时的状况而说。因此说"已杀"。因为这是考虑现在的话语。"五代相续"即五代国王相续。
为何这样说,难道不是因为国王没有对世尊说什么的意思吗。"说话"即如前所说的感叹的话语。"安静无声"这是同义词。"这"等是显示了知心意的形态。意思是"了知这...不能"。"话语之后"即感叹话语之后。"通过"即在那个地方,或通过那个听闻之道。对"通过爱"等也应按理类推此法则。
考虑到对有过失者说话是困难的,所以说"嘴无法开"。或者应该理解这是指当时为了表达那个意思而以各种方法说出的世尊甜美的话语,即"大王,你来就如同爱"。因为世尊依照听众的智慧状态来教导每一个意义。关于这点注释书说:"世尊所说的圣典中没有未解释的词,一切义理都已说明。""以五种方式"即以对于可意不可意保持平等等五种原因。这在《大义释》中说:
"以五种方式成为如是:对可意不可意如是,因为已舍如是,因为已度如是,因为已解脱如是,因为已说明如是。
如何是阿罗汉对可意不可意如是?阿罗汉对得失如是,对名誉、无名誉如是,对赞叹、诽谤如是,对乐苦如是,如果有人在一边手臂涂香,一边手臂用斧砍,对这边没有贪,对那边没有瞋,已舍弃顺逆,超越高低,越过随顺违逆,如是阿罗汉对可意不可意如是。
如何是阿罗汉因为已舍而如是?阿罗汉的...顽固、自负、慢、过慢、醉、放逸、一切烦恼、一切恶行、一切扰动、一切热恼、一切苦恼、一切不善行都已舍离、吐弃、解脱、断除、出离,如是阿罗汉因为已舍而如是。


Kathaṃ arahā tiṇṇāvīti tādī? Arahā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto, so vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṅkhayo, jātimaraṇasaṃsāro (mahāni. 38) natthi tassa punabbhavoti, evaṃ arahā tiṇṇāvīti tādī.

Kathaṃ arahā muttāvīti tādī? Arahato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā, mohā, kodhā, upanāhā, makkhā, paḷāsā, issāya, macchariyā, māyāya, sāṭheyyā, thambhā, sārambhā, mānā, atimānā, madā, pamādā, sabbakilesehi, sabbaduccaritehi, sabbadarathehi, sabbapariḷāhehi, sabbasantāpehi, sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; evaṃ arahā muttāvīti tādī.

Kathaṃ arahā taṃniddesā tādī? Arahā ‘sīle sati sīlavā’ti taṃniddesā tādī, ‘saddhāya sati saddho’ti, ‘vīriye sati vīriyavā’ti, ‘satiyā sati satimā’ti, ‘samādhimhi sati samāhito’ti, ‘paññāya sati paññavā’ti, ‘vijjāya sati tevijjo’ti, ‘abhiññāya sati chaḷabhiñño’ti taṃniddesā tādī, evaṃ arahā taṃniddesā tādī’’ti.

Bhagavā pana sabbesampi tādīnamatisayo tādī. Tenāha ‘‘suppatiṭṭhito’’ti. Vuttampi cetaṃ bhagavatā kāḷakārāmasuttante ‘‘iti kho bhikkhave tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī, tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’’ti (a. ni. 4.24). Atha vā pañcavidhāriyiddhisiddhehi pañcahākārehi tādilakkhaṇe suppatiṭṭhitoti attho. Vuttañhetaṃ āyasmatā dhammasenāpatinā paṭisambhidāmagge –

‘‘Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17).

Bahiddhāti sāsanato bahisamaye.



如何是阿罗汉因为已度而如是?阿罗汉已度欲暴流,已度有暴流,已度见暴流,已度无明暴流,已度一切轮回之道,已超越、已出离、已度过、已超过、已越过,他已住于[解脱],已行圆满,生死已尽,对他来说没有后有的生死轮回,如是阿罗汉因为已度而如是。
如何是阿罗汉因为已解脱而如是?阿罗汉的心从贪已解脱、完全解脱、善解脱,从瞋、痴、忿、恨、覆、恼、嫉、悭、诳、谄、慢、执着、骄慢、过慢、醉、放逸,从一切烦恼、一切恶行、一切扰动、一切热恼、一切苦恼、一切不善行的心已解脱、完全解脱、善解脱;如是阿罗汉因为已解脱而如是。
如何是阿罗汉因为已说明而如是?阿罗汉"有戒即是持戒者"因为已说明而如是,"有信即是有信者","有精进即是精进者","有念即是具念者","有定即是入定者","有慧即是有慧者","有明即是三明者","有神通即是六通者"因为已说明而如是,如是阿罗汉因为已说明而如是。
而世尊是一切如是者中最殊胜的如是者。因此说"善建立"。世尊在迦罗迦兰园经中也说:"诸比丘,如来对于所见、所闻、所觉、所识诸法是如是者中的如是者,我说除此如是者外没有其他更高或更胜的如是者。"或者意思是在五种圣神通成就的五种形态中善建立如是相。这在法将尊者的《无碍解道》中说:
"什么是圣神通?这里比丘如果希望'我要住于不可意中有可意想',他就住于其中有可意想,如果希望'我要住于可意中有不可意想',他就住于其中有不可意想,如果希望'我要住于不可意和可意中有可意想',他就住于其中有可意想,如果希望'我要住于可意和不可意中有不可意想',他就住于其中有不可意想,如果希望'我要舍离不可意和可意二者而住于舍,具念正知',他就住于其中具舍、具念、正知。"
"外"即在教法之外的教派。

162.Esāti bhikkhusaṅghassa vandanākāro. Tamatthaṃ lokasiddhāya upamāya sādhetuṃ ‘‘rājāna’’ntiādi vuttaṃ. Okāsanti pucchitabbaṭṭhānaṃ.

Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratāya atthato āpannāya dassanaṃ. ‘‘Yadi ākaṅkhasī’’ti vutteyeva hi esa attho āpanno hoti. Sabbaṃ te vissajjessāmīti etthāpi ayaṃ nayo. ‘‘Yaṃ ākaṅkhasi, taṃ pucchā’’ti vacaneneva hi ayamattho sijjhati. Asādhāraṇaṃ sabbaññupavāraṇanti sambandho. Yadi ‘‘yadākaṅkhasī’’ti na vadanti, atha kathaṃ vadantīti āha ‘‘sutvā’’tiādi. Padesañāṇeyeva ṭhitattā tathā vadantīti veditabbaṃ. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho.

‘‘Pucchāvuso yadākaṅkhasī’’tiādīni suttapadāni yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ ‘‘yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna’’nti vuttaṃ. Tattha hi ‘‘pucchāvuso yadākaṅkhasī’’ti āḷavakassa yakkhassa okāsakaraṇaṃ, ‘‘puccha mahārājā’’ti narindānaṃ, ‘‘puccha vāsavā’’tiādi devānamindassa, ‘‘tena hī’’tiādi samaṇānaṃ, ‘‘bāvarissa cā’’tiādi brāhmaṇānaṃ, ‘‘puccha maṃ sabhiyā’’tiādi paribbājakānaṃ okāsakaraṇanti daṭṭhabbaṃ. Vāsavāti devānamindālapanaṃ. Tadetañhi sakkapañhasutte. Manasicchasīti manasā icchasi.

Katāvakāsāti yasmā tumhe mayā katokāsā, tasmā bāvarissa ca tuyhaṃ ajitassa ca sabbesañca sesānaṃ yaṃ kiñci sabbaṃ saṃsayaṃ yathā manasā icchatha, tathā pucchavho pucchathāti yojanā. Ettha ca bāvarissa saṃsayaṃ manasā pucchavho, tumhākaṃ pana sabbesaṃ saṃsayaṃ manasā ca aññathā ca yathā icchatha, tathā pucchavhoti adhippāyo. Bāvarī hi ‘‘attano saṃsayaṃ manasāva pucchathā’’ti antevāsike āṇāpesi. Vuttañhi –

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya vissajessatī’’ti. (su. ni. 1011);

Tadetaṃ pārāyanavagge. Tathā ‘‘puccha maṃ sabhiyā’’tiādipi.

Buddhabhūminti buddhaṭṭhānaṃ, āsavakkhayañāṇaṃ, sabbaññutaññāṇañca. Bodhisattabhūmi nāma bodhisattaṭṭhānaṃ pāramīsambharaṇañāṇaṃ, bhūmisaddo vā avatthāvācako, buddhāvatthaṃ, bodhisattāvatthāyanti ca attho. Ekattanayena hi pavattesu khandhesu avatthāyeva taṃ tadākāranissitā.

Yo bhagavā bodhisattabhūmiyaṃ padesañāṇe ṭhito sabbaññupavāraṇaṃ pavāresi, tassa tadeva acchariyanti sambandho. Kathanti āha ‘‘koṇḍañña pañhānī’’tiādi. Tattha koṇḍaññāti gottavasena sarabhaṅgamālapanti. Viyākarohīti byākarohi. Sādhurūpāti sādhusabhāvā. Dhammoti sanantano paveṇīdhammo. Yanti āgamanakiriyāparāmasanaṃ, yena vā kāraṇena āgacchati, tena viyākarohīti sambandho. Vuddhanti sīlapaññādīhi vuddhippattaṃ, garunti attho. Esa bhāroti saṃsayupacchedanasaṅkhāto eso bhāro, āgato bhāro tayā avassaṃ vahitabboti adhippāyo.

Mayā katāvakāsā bhonto pucchantu. Kasmāti ce? Ahañhi taṃ taṃ vo byākarissaṃ ñatvā sayaṃ lokamimaṃ, parañcāti. Sayanti ca sayameva parūpadesena vinā. Evaṃ sarabhaṅgakāle sabbaññupavāraṇaṃ pavāresīti sambandho.

Pañhānanti dhammayāgapañhānaṃ. Antakaranti niṭṭhānakaraṃ. Suciratenāti evaṃ nāmakena brāhmaṇena. Puṭṭhunti pucchituṃ. Jātiyāti paṭisandhiyā, ‘‘vijātiyā’’tipi vadanti. Paṃsuṃ kīḷanto sambhavakumāro nisinnova hutvā pavāresīti yojetabbaṃ.


162. "这"即比丘僧团的礼敬方式。为了以世间共知的譬喻来证明这个意思而说"国王"等。"机会"即应询问的地方。
"我对回答问题没有负担"是显示因为导师在一切处智慧运作无碍而得出的意思。因为说"如果你希望"时,这个意思就已经包含了。对"我将为你解答一切"这里也是这个道理。因为由"你想问什么就问什么"这话就已成就这个意思。"不共的一切知者的允许"是相连的。如果他们不说"你想问什么",那么他们怎么说呢?因此说"听了"等。应知因为他们安住于局部智,所以这样说。而诸佛则是允许一切知者的允许,这是相连的。
为显示"问吧朋友,你想问什么"等经文是依哪些人而来,所以说"夜叉、人王、天神、沙门、婆罗门、游行者"。其中应知"问吧朋友,你想问什么"是对阿罗婆迦夜叉的允许,"问吧大王"是对人王们,"问吧婆娑婆"等是对天帝,"那么"等是对沙门,"跋婆利"等是对婆罗门,"问我吧沙比耶"等是对游行者的允许。"婆娑婆"是对天帝的称呼。这是在《帝释所问经》中。"意欲"即意愿。
"已允许"的组织是:因为你们已被我允许,所以跋婆利和你阿耆多以及其他所有人,任何所有的疑惑,如你们意中所愿,就这样问吧。这里的意思是:跋婆利的疑惑你们用意问吧,而你们所有人的疑惑,无论用意或其他方式,随你们所愿地问吧。因为跋婆利命令弟子们说"你们只用意问我的疑惑"。如说:
"如果他是佛陀,
无碍见一切,
对意中所问,
将以语解答。"
这是在《彼岸品》中。同样"问我吧沙比耶"等也是。
"佛地"即佛的境界,漏尽智和一切知智。"菩萨地"即菩萨的境界,圆满波罗蜜的智,或者"地"字表示状态,意思是佛的状态和菩萨的状态。因为在以一性方式运作的诸蕴中,状态就是依止那种那种形态。
意思是:世尊在菩萨地时住于局部智而允许一切知者的允许,这正是他的稀有。如何?因此说"乔陈如的问题"等。其中"乔陈如"是依种姓称呼萨罗槃伽和玛拉般提。"回答"即解答。"贤善"即善良的本性。"法"即古老传统的法。"如此"是指涉行来的动作,或者意思是:因为他以什么原因而来,就以那个原因回答。"长者"即达到戒慧等的增长,意思是尊者。"这责任"即这个断除疑惑的责任,意思是你必须承担已到来的责任。
诸位已被我允许,请问。为什么呢?因为我已自知此世间和他世间,我将为你们解答这个那个。"自"即不依他人指导而自己。这样在萨罗槃伽时允许一切知者的允许,这是相连的。
"诸问题"即法供养的问题。"作结束"即作完成。"须其罗陀"即如此名的婆罗门。"问"即询问。"生"即结生,有人也说"分娩"。应组织为:参布玛罗在玩沙时坐着就允许。


Tagghāti ekaṃsatthe nipāto. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbadhammavidū buddho jānāti katheti, tathā te ahamakkhissanti attho. Jānāti-saddo hi idha sambandhamupagacchati . Yathāha ‘‘yena yassa hi sambandho, dūraṭṭhampi ca tassa ta’’nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Jānanā cettha kathanā. Yathā ‘‘iminā imaṃ jānātī’’ti vuttovāyamattho ācariyena. Rājā ca kho taṃ yadi kāhati vā,na vāti yo taṃ idha pucchituṃ pesesi, so korabyarājā taṃ tayā pucchitamatthaṃ, tayā vā puṭṭhena mayā akkhātamatthaṃ yadi karotu vā, na vā karotu, ahaṃ pana yathādhammaṃ te akkhissaṃ ācikkhissāmīti vuttaṃ hoti. Jātakaṭṭhakathāyaṃ pana –

‘‘Rājā ca kho tanti ahaṃ taṃ pañhaṃ yathā tumhākaṃ rājā jānāti jānituṃ sakkoti, tathā akkhissaṃ. Tato uttari rājā yathā jānāti, tathā yadi karissati vā, na vā karissati, karontassa vā akarontassa vā tassevetaṃ bhavissati, mayhaṃ pana doso natthīti dīpetī’’ti (jā. aṭṭha. 5.16.172) –

Jānāti-saddo vākyadvayasādhāraṇavasena vutto.



让我来直译这段巴利文:
"Tagghā"是确定义的不变词。"就像善者那样"意思是:就像通达一切法、了知一切法的佛陀所知所说那样,我将告诉你。因为这里"知"字与之相连。如说"与谁有关联,即使远在,也属于他"。这里知就是说。正如阿阇黎所说的意思是"以此知此"。"国王是否会这样做"意思是:派你来此询问的拘罗婆王,他是否会实行你所问的事,或我对你所问而回答的事,我将如法地告诉你。而在《本生经注》中:
"'国王'意思是:我将如你们的国王所知、能知那样告诉你这个问题。此后国王是否如其所知那样实行,无论他实行与否都是他的事,我没有过失,这是他要表明的。"
"知"字是依两句话共有的方式而说。

163.Sippameva sippāyatanaṃ āyatanasaddassa tabbhāvavuttittā. Apica sikkhitabbatāya sippañca taṃ sattānaṃ jīvitavuttiyā kāraṇabhāvato, nissayabhāvato vā āyatanañcāti sippāyatanaṃ. Seyyathidanti ekova nipāto, nipātasamudāyo vā. Tassa te katameti idha atthoti āha ‘‘katame pana te’’ti. Ime katametipi paccekamattho yujjati. Evaṃ sabbattha. Idañca vattabbāpekkhanavasena vuttaṃ, tasmā te sippāyatanikā katameti attho. ‘‘Puthusippāyatanānī’’ti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvinova niddiṭṭhā puggalādhiṭṭhānāya kathāya. Kasmāti ce? Papañcaṃ pariharitukāmattā. Aññathā hi yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvinopi dassetabbā siyuṃ tesamevettha padhānato adhippetattā. Evañca sati kathāpapañco bhaveyya, tasmā taṃ papañcaṃ pariharituṃ sippūpajīvīhi taṃtaṃsippāyatanāni saṅgahetvā evamāhāti tamatthaṃ dassetuṃ ‘‘hatthārohātiādīhi ye taṃ taṃ sippaṃ nissāya jīvanti, te dassetī’’ti vuttaṃ. Kasmāti āha ‘‘ayañhī’’tiādi. Sippaṃ upanissāya jīvantīti sippūpajīvino.

Hatthimārohantīti hatthārohā, hatthāruḷhayodhā. Hatthiṃ ārohāpayantīti hatthārohā, hatthācariya hatthivejja hatthimeṇḍādayo. Yena hi payogena puriso hatthino ārohanayoggo hoti, taṃ hatthissa payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino, hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Hatthiṃ maṇḍayanti rakkhantīti hatthimaṇḍā, teyeva hatthimeṇḍā, hatthiṃ minenti sammā vidahanena hiṃsantīti vā hatthimeṇḍā.Ādi-saddena hatthīnaṃ yavapadāyakādayo saṅgaṇhāti. Assārohāti etthāpi suddhahetukattuvasena yathāvuttova attho. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhantīti dhanuggahā, issāsā, dhanuṃ gaṇhāpentīti dhanuggahā, dhanusippasikkhāpakā dhanvācariyā.

Celena celapaṭākāya yuddhe akanti gacchantīti celakā, jayaddhajagāhakāti āha ‘‘ye yuddhe’’tiādi. Jayadhajanti jayanatthaṃ, jayakāle vā paggahitadhajaṃ. Puratoti senāya pubbe. Yathā tathā ṭhite senike byūhavicāraṇavasena tato tato calayanti uccālentīti calakāti vuttaṃ ‘‘idha rañño’’tiādi. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhasaṅkhātaṃ piṇḍaṃ sāhasikatāya chetvā chetvā dayanti uppatitvā uppatitvā niggacchantīti piṇḍadāyakā. Tenāha ‘‘te kirā’’tiādi. Sāhasaṃ karontīti sāhasikā, teyeva mahāyodhā. Piṇḍamivāti tālaphalapiṇḍamivāti vadanti, ‘‘maṃsapiṇḍamivā’’ti (dī. ni. ṭī. 

163. "技艺"即技艺处,因为"处"字表示其存在。又因为需要学习所以是技艺,由于它是众生生活的原因或依靠,所以是处,因此称为技艺处。"哪些"是一个不变词,或是不变词的组合。其意思是"它们是哪些",因此说"它们是哪些呢"。"这些是哪些"的意思也各自合适。所有地方都是如此。这是依照将要说的而说,所以意思是这些技艺者是哪些。因为一般地说"众多技艺处"后,在后面以人为主的说法只列举以各种技艺为生的人。为什么呢?因为想要避免冗长。否则应该先显示所想要说的技艺处,然后还要显示以各种技艺为生的人,因为这里主要是指他们。如果这样的话就会话语冗长,所以为了避免这种冗长,以技艺者来包括各种技艺处而这样说,为了显示这个意思而说"以'象师'等来显示依靠各种技艺而生活的人们"。为什么?因此说"因为这"等。依靠技艺而生活的人称为技艺者。
乘象的人是象师,即骑象战士。让人乘象的是象师,即象的教练、象医、象护等。因为由于某种方法使人适合乘象,所以包括所有使象具备那种方法的人。因此说"一切"等。其中"象教练"即训练象和象师的人。"象医"即象的医生。"象护"即保护象足的人。装饰和保护象的是象装师,他们就是象护,或者因为正确处理而伤害象的是象护。"等"字包括给象喂麦等的人。对"马师"等这里也是依纯粹的主动意义如前所说的意思。与战车相关的是战车师。"战车守"即保护战车轴的人。拿弓的人是弓手,即射手,让人拿弓的是弓手,即教授弓术的老师。
以布或布幡在战斗中走向前的是布师,即胜利旗手,因此说"在战斗中"等。"胜利旗"即为了胜利,或在胜利时举起的旗帜。"前面"即在军队前面。以阵型检视的方式使站在各处的士兵移动、前进的人称为动员师,因此说"这里国王"等。如同鹰等鸟类,以暴力一片片地切割敌军群众这块肉团,一次次飞跃前进的是肉团师。因此说"据说他们"等。作暴力事的是暴力者,他们就是大勇士。"如同团"据说是如同棕榈果的团,也说"如同肉团"。

1.163) ācariyena vuttaṃ. Sabbattha ‘‘ācariyenā’’ti vutte ācariyadhammapālattherova gahetabbo. Dutiyavikappe piṇḍe janasamūhasaṅkhāte sammadde dayanti uppatantā viya gacchantīti piṇḍadāyakā, daya-saddo gatiyaṃ, aya-saddassa vā da-kārāgamena nipphatti.

Uggatuggatāti saṅgāmaṃ patvā javaparakkamādivasena ativiya uggatā. Tadevāti parehi vuttaṃ tameva sīsaṃ vā āvudhaṃ vā. Pakkhandantīti vīrasūrabhāvena asajjamānā parasenamanupavisanti. Thāmajavabalaparakkamādisampattiyā mahānāgasadisatā. Tenāha ‘‘hatthiādīsupī’’tiādi. Ekantasūrāti ekacarasūrā antasaddassa tabbhāvavuttito, sūrabhāvena ekākino hutvā yujjhanakāti attho. Sajālikāti savammikā. Sannāho kaṅkaṭo vammaṃ kavaco uracchado jālikāti hi atthato ekaṃ. Sacammikāti jālikā viya sarīraparittāṇena cammena sacammikā. Cammakañcukanti cammamayakañcukaṃ. Pavisitvāti tassa anto hutvā, paṭimuñcitvāti vuttaṃ hoti. Saraparittāṇaṃ cammanti cammapaṭisibbitaṃ celakaṃ, cammamayaṃ vā phalakaṃ. Balavasinehāti sāmini atisayapemā. Gharadāsayodhāti antojātadāsapariyāpannā yodhā, ‘‘gharadāsikaputtā’’tipi pāṭho, antojātadāsīnaṃ puttāti attho.

Āḷāraṃ vuccati mahānasaṃ, tattha niyuttā āḷārikā.Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhasaṇṭhapanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpenti nahānaṃ karontīti nhāpikā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, tadeva paṭhentīti acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ, gaṇanaṃ vā hatthamuddā. Aṅgulisaṅkocanañhi muddāti vuccati, tena ca viññāpanaṃ, gaṇanaṃ vā hoti. Hatthasaddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu (pāci. 618) viya, tamupanissāya jīvantīti muddikā. Tenāha ‘‘hatthamuddāyā’’tiādi.

Ayakāro kammārakārako. Dantakāro bhamakāro. Cittakāro lepacittakāro. Ādi-saddena koṭṭakalekhakavilīvakāraiṭṭhakakāradārukārādīnaṃ saṅgaho. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Karaṇanipphādanavasena dassetvā. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayamanubhavitabbaṃ attapaccakkhanti attho. Upajīvantīti upanissāya jīvanti. Sukhitanti sukhappattaṃ. Thāmabalūpetabhāvova pīṇananti āha ‘‘pīṇitaṃ thāmabalūpeta’’nti. Uparīti devaloke. Tathā uddhantipi. So hi manussalokato uparimo. Aggaṃ viyāti aggaṃ, phalaṃ. ‘‘Kammassa katattā phalassa nibbattanato taṃ kammassa aggisikhā viya hotī’’ti ācariyena vuttaṃ. Apica sagganti uttamaṃ, phalaṃ. Sagganti suṭṭhu aggaṃ, rūpasaddādidasavidhaṃ attano phalaṃ nipphādetuṃ arahatīti attho. Suaggikāva niruttinayena sovaggikā, dakkhiṇāsaddāpekkhāya ca sabbattha itthiliṅganiddeso. Sukhoti sukhūpāyo iṭṭho kanto. Aggeti uḷāre. Attanā paribhuñjitabbaṃ bāhiraṃ rūpaṃ, attano vaṇṇapokkharatā vaṇṇoti ayametesaṃ viseso. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha ‘‘dakkhiṇaṃ dāna’’nti.


让我继续直译这段巴利文:
163的续篇. 阿阇黎这样说。所有地方说"阿阇黎"时都应理解为阿阇黎法护长老。第二种解释中,"切团"意思是:他们切割被称为人群的团,像飞跃一样前进,所以称为切团师,"daya"字表示行走,或者由"aya"字加"d"音而成。
"极其高贵"即到达战场后因为速度勇猛等而特别高贵。"那个"即别人说的那个头或武器。"冲入"即以英勇之心不执著地进入敌军。因具足力量、速度、力气、勇猛等而如大象。因此说"在象等"等。"绝对勇者"因为"绝对"字表示存在,意思是以勇猛而独自战斗的人。"有甲胄"即有铠甲。因为甲胄、铠甲、护胸、甲带在意义上是一样的。"有皮甲"即如甲胄一样以皮来保护身体而有皮甲。"皮衣"即皮制的衣服。"穿入"即在其内,意思是穿上。"箭的保护皮"即缝制皮革的衣服,或皮制的盾牌。"强烈爱好"即对主人极度的爱。"家奴战士"即属于家生奴的战士,也读作"家婢之子",意思是家生婢女的儿子们。
"厨房"称为大厨房,在那里工作的是厨师。"点心师"即准备点心的人,他们以各种方式准备点心出售为生。他们以理发、修指甲等方式替人装饰、打扮,所以称为理发师。以香粉、涂料等去除污垢、使肤色美好的方式给人洗浴,使人洗浴,所以称为洗浴师。由九等方式进行的计算书,因为中间没有空缺所以称为无缺,诵读它的人称为无缺诵师。用手表示意思或计数称为手印。因为手指的弯曲称为印,以此表示意思或计数。这里"手"字应理解为其中的手指部分,如"吃饭时不会把整个手放进嘴里"等句中一样,依靠它为生的是印师。因此说"以手印"等。
铁匠是制作铁器的人。牙匠是车床工。画师是涂画画师。"等"字包括刻字工、编篮工、制砖工、木工等。"于现世"即在这一世。以作为、完成的方式显示。"现见"即因为不是来世的,所以是自己可见的、自己可经验的、亲自可证的意思。"依靠"即依赖而生活。"快乐"即得到快乐。具足力量和力气就是充满,因此说"充满力量力气"。"上方"即天界。同样"向上"也是。因为那是人界之上。"顶"像顶端。阿阇黎说:"因为业已作而生果,所以它像业的火焰"。或者"天界"即最上,果报。"天界"即善上,意思是能产生色声等十种自己的果报。"善向天界"即以词源学方式成为"向天界",因为关系到"布施"词,所以到处都用阴性词尾。"快乐"即快乐的方法,可意的、喜爱的。"顶"即殊胜。"自己享受的外色"和"自己的容貌端正"这是它们的区别。因为布施而增长,所以是布施,即布施功德,因此说"布施即施舍"。


Maggo sāmaññaṃ samitapāpasaṅkhātassa samaṇassa bhāvoti katvā, tassa vipākattā ariyaphalaṃ sāmaññaphalaṃ.‘‘Yathāhā’’tiādinā mahāvaggasaṃyuttapāḷivasena tadatthaṃ sādheti. Taṃ esa rājā na jānāti ariyadhammassa akovidatāya. Yasmā panesa ‘‘dāsakassakādibhūtānaṃ pabbajitānaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalaṃ nāmā’’ti cintetvā ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto’’ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anadhigatavitto bhagavantampi etamatthaṃ pucchi. Tasmā vuttaṃ ‘‘dāsakassakopamaṃ sandhāya pucchatī’’ti.

Rājāmaccāti rājakulasamudāgatā amaccā, anuyuttakarājāno ceva amaccā cātipi attho. Kaṇhapakkhanti yathāpucchite atthe labbhamānadiṭṭhigatūpasaṃhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ upari suttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃ taṃ samaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena ‘‘evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ tesaṃ ayaṃ doso’’ti evaṃ taṃ taṃ vādassa paribhāsanaṃ. Issarānuvattako hi lokoti dhammatādassanena tadatthasamatthanaṃ. Attano desanākosallena rañño bhāraṃ karonto, na tadaññena paravambhanādikāraṇena.

164. Nu-saddo viya no-saddopi pucchāyaṃ nipātoti āha ‘‘abhijānāsi nū’’ti. Ayañcāti ettha ca-saddo na kevalaṃ abhijānāsipadeneva, atha kho ‘‘pucchitā’’ti padena cāti samuccayattho. Kathaṃ yojetabboti anuyogamapaneti ‘‘idañhī’’tiādinā. Pucchitā nūti pubbe pucchaṃ kattā nu. Naṃ puṭṭhabhāvanti tādisaṃ pucchitabhāvaṃ abhijānāsi nu. Na te sammuṭṭhanti tava na pamuṭṭhaṃ vatāti attho. Aphāsukabhāvoti tathā bhāsanena asukhabhāvo. Paṇḍitapatirūpakānanti (sāmaṃ viya attano sakkārānaṃ paṇḍitabhāsānaṃ) āmaṃ viya pakkānaṃ paṇḍitā bhāsānaṃ. (Dī. ni. ṭī. 1.163) pāḷipadaatthabyañjanesūti pāḷisaṅkhāte pade, tadatthe tappariyāpannakkhare ca, vākyapariyāyo vā byañjanasaddo ‘‘akkharaṃ padaṃ byañjana’’ntiādīsu (netti. 28) viya. Bhagavato rūpaṃ sabhāvo viya rūpamassāti bhagavantarūpo, bhagavā viya ekantapaṇḍitoti attho.

Pūraṇakassapavādavaṇṇanā

165.Ekamidāhanti ettha idanti nipātamattaṃ, ekaṃ samayamicceva attho. Sammodeti sammodanaṃ karotīti sammodanīyaṃ. Anīyasaddo hi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā’’ti, (dha. sa. suttantadukamātikā 97) sammodanaṃ vā janetīti sammodaniyaṃ taddhitavasena. Saritabbanti sāraṇīyaṃ, saraṇassa anucchavikanti vā sāraṇiyaṃ, etamatthaṃ dassetuṃ ‘‘sammodajanakaṃ saritabbayuttaka’’nti vuttaṃ, saritabbayuttakanti ca saraṇānucchavikanti attho.

166.Sahatthāti sahattheneva, tena suddhakattāraṃ dasseti, āṇattiyāti pana hetukattāraṃ, nissaggiyathāvarādayopi idha sahattha karaṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena uppīḷentassā’’ti. Papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ pana ‘‘pacato’’ti etassa ‘‘tajjentassa vā’’ti (ma. ni. aṭṭha. 3.97) dutiyopi attho vutto, idha pana tajjanaṃ, paribhāsanañca daṇḍena saṅgahetvā ‘‘daṇḍena uppīḷentassa icceva vutta’’nti (dī. ni. ṭī. 

让我来直译这段巴利文：
道是一般性的,因为是指除灭恶的沙门的状态,由于是其果报,所以圣果是沙门果。以"如说"等用《相应部》大品的圣典来证明那个意思。这个国王因为不精通圣法而不知道这个。但是因为他想"对于从奴隶、农夫等成为出家人的人来说,从世间获得礼敬等是现见的沙门果",于是探究"是否有沙门或婆罗门知道这样的意思",询问富兰那等人,对他们的话语不满意,也问世尊这个意思。因此说"依奴隶农夫的譬喻而问"。
"王臣"即从王族出身的大臣,或者意思是附属的国王和大臣。"黑分"即对所问的意思显现邪见的杂染分。"白分"即与此相反的,在后面经中所说的清净分。"沙门喧闹"即沙门的热闹,各种沙门说法互相矛盾。"沙门争论"即因为那个矛盾而说"持这种见解的沙门婆罗门有这个过失,持那种见解的有那个过失",这样诽谤各种说法。因为世间是随顺权贵的,所以以说明法性来证明那个意思。以自己的说法善巧而为国王担负,不是以诽谤他人等其他原因。
164. 如同"nu"字,"no"字也是疑问的不变词,因此说"你是否记得"。这里"ca"字不仅与"记得"词结合,也与"被问"词结合,所以是联合的意思。"如何组织"以"因为这"等来解释这个问题。"被问吗"即过去是否被问。"那个被问的状态"即你是否记得那样被问的状态。"没有忘记"意思是你实在没有忘记。"不安"即那样说话时的不快。"似智者"即(如自己一样说智者话的)如生的似熟的智者话。"圣典词句字"即称为圣典的词,其义理所属的字母,或者"字"字是句子的同义词,如在"字母、词、句"等中。"似世尊"即形相如世尊的本性,意思是如世尊一样绝对智者。
富兰那迦叶说的注释
165. "此一"中,"此"只是不变词,意思只是"一时"。"可喜"即作欢喜,因为"anīya"词常表示"作"的意思,如"出离的",或者生欢喜所以是可喜,这是依词尾变化。"应忆"即值得忆念,或适合忆念,为显示这个意思而说"生欢喜、应当忆念的",而"应当忆念"意思是适合忆念。
166. "亲手"即以自己的手,由此显示纯粹的作者,而"命令"显示使役的作者,舍弃、固定等在这里也包括在亲手作中。"手等"即手、脚、耳、鼻等。"煮、烧、逼迫"因此说"以杖压迫的"。但在名为《破除疑障》的《中部》注释书中对"煮"说了"或威吓"的第二个意思,但这里把威吓和辱骂包括在杖中而"只说以杖压迫"。;

1.166) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tajjentassa vā’’ti pāṭhopi bahuso dissati. Sokanti sokakāraṇaṃ, socanantipi yujjati kāraṇasampādanena phalassapi kattabbato. Parehīti attano vacanakarehi kammabhūtehi. Phandatoti ettha parassa phandanavasena suddhakattuttho na labbhati, atha kho attano phandanavasenevāti āha ‘‘paraṃ phandantaṃ phandanakāle sayampi phandato’’ti, attanā katena parassa vibādhanapayogena sayampi phandatoti attho. ‘‘Atipātāpayato’’ti padaṃ suddhakattari, hetukattari ca pavattatīti dasseti ‘‘hanantassāpi hanāpentassāpī’’ti iminā. Sabbatthāti ‘‘ādiyato’’tiādīsu. Karaṇakāraṇavasenāti sayaṃkāraparaṃkāravasena.

Gharabhittiyā anto ca bahi ca sandhi gharasandhi. Kiñcipi asesetvā niravaseso lopo vilumpanaṃ nillopoti āha ‘‘mahāvilopa’’nti. Ekāgāre niyutto vilopo ekāgāriko. Tenāha ‘‘ekamevā’’tiādi. ‘‘Paripanthe tiṭṭhato’’ti ettha acchindanatthameva tiṭṭhatīti ayamattho pakaraṇato siddhoti dasseti ‘‘āgatāgatāna’’ntiādinā. ‘‘Parito sabbaso panthe hananaṃ paripantho’’ti (dī. ni. ṭī. 1.166) ayamatthopi ācariyena vutto. Karomīti saññāyāti sañcetanikabhāvamāha, tenetaṃ dasseti ‘‘sañcicca karotopi na karīyati nāma, pageva asañciccā’’ti. Pāpaṃ na karīyatīti pubbe asato uppādetuṃ asakkuṇeyyattā pāpaṃ akatameva nāma. Tenāha ‘‘natthi pāpa’’nti.

Yadi evaṃ kathaṃ sattā pāpe pavattantīti attano vāde parehi āropitaṃ dosamapanetukāmo pūraṇo imamatthampi dassetīti āha ‘‘sattā panā’’tiādi. Saññāmattametaṃ ‘‘pāpaṃ karontī’’ti, pāpaṃ pana natthevāti vuttaṃ hoti. Evaṃ kirassa hoti – imesaṃ sattānaṃ hiṃsādikiriyā attānaṃ na pāpuṇāti tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Pariyanto vuccati nemi pariyosāne ṭhitattā. Tena vuttaṃ ācariyena ‘‘nisitakhuramayaneminā’’ti (dī. ni. ṭī. 1.166). Dutiyavikappe cakkapariyosānameva pariyanto, khurena sadiso pariyanto yassāti khurapariyanto. Khuraggahaṇena cettha khuradhārā gahitā tadavarodhato. Pāḷiyaṃ cakkenāti cakkākārakatena āvudhavisesena. Taṃ maṃsakhalakaraṇasaṅkhātaṃ nidānaṃ kāraṇaṃ yassāti tatonidānaṃ, ‘‘paccattavacanassa toādeso, samāse cassa lopābhāvo’’ti (pārā. aṭṭha. 

让我来直译这段巴利文：
166续篇. 阿阇黎这样说,但现在在书中也经常可以看到"或威吓"的读法。"忧"即忧的原因,因为通过成就原因,果也应当作,所以"忧虑"也合适。"他人"即作为业处的顺从自己话语的人。在"颤动"这里不能获得依他人颤动的纯粹主动意义,而只是依自己的颤动,因此说"当他人颤动时自己也颤动",意思是因为自己所作使他人受逼迫的行为而自己也颤动。以"杀害的和令杀害的"显示"使杀"这词在纯粹主动和使役主动中运作。"一切处"即在"取"等词中。"作和使作"即自作和使他作。
"屋隙"即屋子墙壁里外的缝隙。因为无一遗漏的夺取抢掠是"劫掠",所以说"大劫掠"。专门对一家的劫掠是"一家劫"。因此说"只一"等。在"站在路上"这里,意思是为了抢夺而站立,这从上下文已成就,因此以"对来的人"等来显示。阿阇黎也说了"四周一切路上杀害是劫路"的意思。"以做的想法"即说明有意图,由此显示"即使有意作也称为不作,更何况无意"。"恶不被作"即因为之前不存在而不能生起,所以恶就称为未作。因此说"没有恶"。
如果这样,众生如何行恶呢?为了消除他人对自己说法提出的过失,富兰那也显示这个意思,因此说"而众生"等。"作恶"这只是一个概念,而恶是完全不存在的,这是所说的。据说他这样认为:这些众生的伤害等行为不能到达自我,因为它是常住无变易的,而身体是无知觉的如木头和干柴,即使它被损坏也没有任何恶。轮缘称为边际,因为它位于终点。因此阿阇黎说"锋利的剃刀制成的边缘"。第二种解释中,边际就是轮子的终点,边际如剃刀的称为剃刀边际。这里以剃刀来表示剃刀刃,因为它包含在内。在圣典中"以轮"即以轮形状的特殊武器。"以此为因"即以制作肉块为称的因为因的。"主格的to替换,在复合词中它不被省略"。

1.21) aṭṭhakathāsu vutto. ‘‘Paccattatthe nissakkavacanampi yujjatī’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtatthero. ‘‘Kāraṇatthe nipātasamudāyo’’tipi akkharacintakā.

Gaṅgāya dakkhiṇadisā appatirūpadeso, uttaradisā pana patirūpadesoti adhippāyena ‘‘dakkhiṇañce’’tiādi vuttaṃ, tañca desadisāpadesena tannivāsino sandhāyāti dassetuṃ ‘‘dakkhiṇatīre’’tiādimāha. Hananadānakiriyā hi tadāyattā. Mahāyāganti mahāvijitarañño yaññasadisampi mahāyāgaṃ. Damasaddo indriyasaṃvarassa, uposathasīlassa ca vācakoti āha ‘‘indriyadamena uposathakammenā’’ti. Keci pana uposathakammenā’ti idaṃ indriyadamassa visesanaṃ, tasmā ‘uposathakammabhūtena indriyadamenā’ti’’ atthaṃ vadanti, tadayuttameva tadubhayatthavācakattā damasaddassa, atthadvayassa ca visesavuttito. Adhunā hi katthaci potthake vā-saddo, ca-saddopi dissati. Sīlasaṃyamenāti tadaññena kāyikavācasikasaṃvarena. Saccavacanenāti amosavajjena. Tassa visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garutaro, evaṃ puññadhammesu amosavajjo. Tenāha bhagavā itivuttake –

‘‘Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya’’nti. (itivu. 27);

Pavattīti yo karoti, tassa santāne phaluppādapaccayabhāvena uppatti. Evañhi ‘‘natthi kammaṃ, natthi kammaphala’’nti akiriyavādassa paripuṇṇatā. Sati hi kammaphale kammānamakiriyabhāvo kathaṃ bhavissati. Sabbathāpīti ‘‘karoto’’tiādinā vuttena sabbappakārenapi.

Labujanti likucaṃ. Pāpapuññānaṃ kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idañhi avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhittoyeva nāma hoti. Tathā hi vakkhati ‘‘kammaṃ paṭibāhantenāpī’’tiādi (dī. ni. aṭṭha. 1.170-172).

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, ekassa rañño āṇāpavattideso. ‘‘Mā mayhaṃ vijite vasathā’’ti apasādanā pabbajitassa pabbājanasaṅkhātā viheṭhanāyevāti vuttaṃ ‘‘viheṭhetabba’’nti. Tena vuttassa atthassa ‘‘evameta’’nti upadhāraṇaṃ sallakkhaṇaṃ uggaṇhanaṃ, tadaminā paṭikkhipatīti āha ‘‘sārato aggaṇhanto’’ti. Tassa pana atthassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ nikkujjanaṃ, tadaminā paṭikkhipatīti dasseti ‘‘sāravaseneva…pe… aṭṭhapento’’ti iminā. Sāravasenevāti uttamavaseneva, avitathattā vā parehi anuccālito thirabhūto attho apheggubhāvena sāroti vuccati, taṃvasenevāti attho. Nissaraṇanti vaṭṭato niyyānaṃ. Paramatthoti aviparītattho, uttamassa vā ñāṇassārammaṇabhūto attho. Byañjanaṃ pana tena uggahitañceva nikkujjitañca tathāyeva bhagavato santike bhāsitattā.

Makkhaligosālavādavaṇṇanā



让我来直译这段巴利文：
1.21.在注释书中说。阿阇黎舍利弗长老说"在主格意义中,出格语尾也合适"。文字学家也说"是因的意义的不变词组合"。
恒河南边是不适当的地方,而北边是适当的地方,本着这个意思而说"如果南边"等,为了显示这是以地方方向来指其居民,所以说"南岸"等。因为杀害和布施的行为依靠他们。"大祭"即如同大胜王的祭祀那样的大祭。"调伏"字表示根门防护和布萨戒,因此说"以根门调伏和布萨业"。有些人说"布萨业"是根门调伏的限定词,所以解释为"以作为布萨业的根门调伏",这是不对的,因为"调伏"字表示两种意思,而且两种意思都说明特性。现在在某些书中可以看到"或"字和"和"字。"以戒制"即以其他身语的防护。"以实语"即以不妄语。单独说它是因为在世间认为是更重的功德。就像在恶法中妄语更重,同样在善法中不妄语更重。因此世尊在《如是语经》中说:
"对于超越一法的,
说妄语的众生,
已越彼世的人,
没有不作的恶。"
"生起"即对作者的相续中以生起果报的缘的状态而生起。这样"没有业,没有业果"的无作论就圆满。因为如果有业果,怎么会有业的无作性呢?"一切方式"即以"作"等所说的一切方式。
"波罗蜜树"即丽枣树。只排斥善恶的作用,而不解答国王所问的现见沙门果,这是意思。因为这个限定是为了避免排斥果报。因为谁排斥业,他实际上就等于排斥了果报。所以后面会说"因为排斥业"等。
因为不被敌王征服而特别胜利称为"征服",即一个国王命令运作的地方。"不要住在我的征服处"的斥责就是对出家人称为驱逐的伤害,因此说"应伤害"。以"如此这些"来思虑、观察、理解他所说的意思,他以此否定,因此说"不作为真实地理解"。以使那个意思持久的方式以心持续是覆盖,他以此否定,以"以真实方式...不建立"来显示这点。"以真实方式"即以最上方式,或者因为不虚妄而不被他人动摇的坚固意义因为不空虚而称为真实,意思是以此方式。"出离"即从轮回出离。"胜义"即不颠倒义,或者是最上智的所缘义。但文字被他理解和覆盖,因为在世尊面前就是那样说的。
末伽梨瞿舍罗说的注释

168.Ubhayenāti hetupaccayapaṭisedhavacanena. ‘‘Vijjamānamevā’’ti iminā sabhāvato vijjamānasseva paṭikkhipane tassa aññāṇameva kāraṇanti dasseti. Saṃkilesapaccayanti saṃkilissanassa malīnassa kāraṇaṃ . Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa paccayaṃ. Attakāreti paccattavacanassa e-kāravasena padasiddhi yathā ‘‘vanappagumbe yathā phusitagge’’ti, (khu. pā. 13; su. ni. 236) paccattatthe vā bhummavacanaṃ yathā ‘‘idampissa hoti sīlasmi’’nti (dī. ni. 1.194), tadevatthaṃ dasseti ‘‘attakāro’’ti iminā. So ca tena tena sattena attanā kātabbakammaṃ, attanā nipphādetabbapayogo vā. Tenāha ‘‘yenā’’tiādi. Sabbaññutanti sammāsambodhiṃ. Tanti attanā katakammaṃ. Dutiyapadenāti ‘‘natthi parakāre’’ti padena. Parakāro ca nāma parassa vāhasā ijjhanakapayogo. Tena vuttaṃ ‘‘yaṃ parakāra’’ntiādi. Ovādānusāsaninti ovādabhūtamanusāsaniṃ, paṭhamaṃ vā ovādo, pacchā anusāsanī. ‘‘Parakāra’’nti padassa upalakkhaṇavasena atthadassanañcetaṃ, lokuttaradhamme parakārāvassayo natthīti āha ‘‘ṭhapetvā mahāsatta’’nti. Atthevesa lokiyadhamme yathā taṃ amhākaṃ bodhisattassa āḷārudake nissāya pañcābhiññālokiyasamāpattilābho, tañca pacchimabhavikamahāsattaṃ sandhāya vuttaṃ, paccekabodhisattassapi ettheva saṅgaho tesampi tadabhāvato. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena kammavādassa, kiriyavādassa ca paṭikkhipanena. Jinacakketi ‘‘atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka’’ntiādi (a. ni. 

让我来直译这段巴利文：
168. "两者"即否定因缘的说法。以"只是存在"来显示在否定实际存在的本性时,他的无知就是原因。"杂染缘"即杂染、污浊的原因。"清净缘"即从杂染清净、清洁的缘。"自作"是以主格的e音而成就词,如"如在林中丛生的树顶",或者是主格意义的处格,如"他也有这个戒",以"自作"来显示那个意义。那就是应由各个有情自己作的业,或者是应由自己完成的加行。因此说"以此"等。"一切知"即正等菩提。"那个"即自己所作的业。"以第二句"即以"没有他作"这句。所谓他作即他人的力量成就的加行。因此说"那个他作"等。"教诫教导"即作为教诫的教导,或者先是教诫,后是教导。这是依暗示方式显示"他作"词的意义,在出世间法中没有依靠他作,因此说"除了大士"。在世间法中这是存在的,如我们的菩萨依靠阿罗罗和郁陀迦而获得五神通和世间定,那是针对最后有的大士而说的,独觉菩萨也包括在这里,因为他们也没有那个。"人的善运"即在人中的幸运。"如此"即以所说方式否定业论和作用论。"佛轮"即"诸比丘,有黑业有黑报"等。

4.232) nayappavatte kammānaṃ, kammaphalānañca atthitāparidīpane buddhasāsane. Paccanīkakathanaṃ pahāradānasadisanti ‘‘pahāraṃ deti nāmā’’ti.

Yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti sandhāya ‘‘natthipurisakāre’’ti tassa paṭikkhipanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. ‘‘Devattampī’’tiādinā, ‘‘manussasobhagyata’’ntiādinā ca vuttappakārā. ‘‘Bale patiṭṭhitā’’ti vatvā vīriyamevidha balanti dassetuṃ ‘‘vīriyaṃ katvā’’ti vuttaṃ. Sattānañhi diṭṭhadhammikasamparāyika nibbānasampattiāvahaṃ vīriyabalaṃ natthīti so paṭikkhipati, nidassanamattañcetaṃ vodāniyabalassa paṭikkhipanaṃ saṃkilesikassāpi balassa tena paṭikkhipanato. Yadi vīriyādīni purisakāravevacanāni, atha kasmā tesaṃ visuṃ gahaṇanti āha ‘‘idaṃ no vīriyenā’’tiādi. Idaṃ no vīriyenāti idaṃ phalaṃ amhākaṃ vīriyena pavattaṃ. Pavattavacanapaṭikkhepakaraṇavasenāti aññesaṃ pavattavohāravacanassa paṭikkhepakaraṇavasena . Vīriyathāmaparakkamasambandhanena pavattabalavādīnaṃ vādassa paṭikkhepakaraṇavasena ‘‘natthi bala’’nti padamiva sabbānipetāni tena ādīyantīti adhippāyo. Tañca vacanīyatthato vuttaṃ, vacanatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanavasena pavattiyā purisaparakkamoti veditabbaṃ.

Rūpādīsu sattavisattatāya sattā. Assasanapassasanavasena pavattiyā pāṇanato pāṇāti iminā atthena samānepi padadvaye ekindriyādivasena pāṇe vibhajitvā sattato visesaṃ katvā esa vadatīti āha ‘‘ekindriyo’’tiādi. Bhavantīti bhūtāti sattapāṇapariyāyepi sati aṇḍakosādīsu sambhavanaṭṭhena tato visesāva, tena vuttāti dasseti ‘‘aṇḍa…pe… vadatī’’ti iminā. Vatthikoso gabbhāsayo. Jīvanato pāṇaṃ dhārento viya vaḍḍhanato jīvā. Tenāha ‘‘sāliyavā’’tiādi. Ādisaddena viruḷhadhammā tiṇarukkhā gahitā. Natthi etesaṃ saṃkilesavisuddhīsu vaso sāmatthiyanti avasā. Tathā abalā avīriyā. Tenāha ‘‘tesa’’ntiādi. Niyatāti niyamanā, achejjasuttāvutassa abhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmoti attho. Tattha tatthāti tāsu tāsu jātīsu. Channaṃ abhijātīnaṃ sambandhībhūtānaṃ gamanaṃ samavāyena samāgamo. Sambandhīnirapekkhopi bhāvasaddo sambandhīsahito viya pakatiyatthavācakoti āha ‘‘sabhāvoyevā’’ti, yathā kaṇṭakassa tikkhatā, kapitthaphalādīnaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā ca, evaṃ sabbassāpi lokassa hetupaccayamantarena tathā tathā pariṇāmo akuttimo sabhāvoyevāti attho. Tena vuttaṃ ‘‘yenā’’tiādi. Pariṇamanaṃ nānappakāratāpatti. Yenāti sattapāṇādinā. Yathā bhavitabbaṃ, tathevāti sambandho.


让我来直译这段巴利文：
4.232. 在佛陀教法中以方法的运作来显示业和业果的存在。说相反的话如同打击,因此说"称为打击"。
正是因为如上所说没有自作和他作,所以针对"众生没有所谓个人的努力"而说"以此"等,来显示他否定这点。以"天性"等和"人的善运"等所说的方式。说"依止力"后,为显示这里力即是精进,所以说"作精进"。他否定众生没有能带来现世、来世和涅槃成就的精进力,这只是举例说明否定清净力,因为他也否定染污力。如果精进等是个人努力的同义词,那为什么要分别把它们列举呢?因此说"这不是以精进"等。"这不是以精进"即这个果不是由我们的精进而生起。"依说生起言语的否定作用"即依他人说生起惯用语的否定作用。意思是通过与精进、力量、勇猛相连而否定力等说法,所以他以"没有力"等词来接受这一切。那是就所说义而说的,但就词义来说,力是以在各种行为中增盛的意思。精进是以带来勇猛的意思。同样由于坚固,由于承担人的责任而应运作,所以是人的力量。应知人的勇猛是以向前向前踏进的方式而运作。
因为执著于色等所以是众生。以入息出息的方式运作而活命所以是生物,虽然这两个词义相同,但他以一根等来区分生物而从众生分别出来,因此说"一根"等。虽然"有"和"生"是众生生物的同义词,但因为在卵膜等中有生起义而有所不同,所以这样说,以"卵...说"来显示这点。"腹膜"是胎藏。如同维持生命而活命,因为增长所以是活物。因此说"稻麦"等。"等"字包括生长的草木。"无自在"即这些在杂染清净上没有自主能力。同样"无力"即无精进。因此说"它们"等。"决定"即限定,意思是像不能切断的线和不能破坏的宝石一样,以趣、生、系缚、解脱的方式而决定进行。"在彼彼"即在那些那些生中。"运行"是六种阶级相关的运行的集合。即使不关系到相关物,"有"字也如同关系到相关物一样表示本性义,因此说"只是自性",意思是如同刺的锐利、木苹果等的圆形、走兽飞鸟的种种形状一样,一切世间没有因缘而如此这般的变化只是自性。因此说"以此"等。变化即成为种种状态。"以此"即以众生生物等。"应成如何,就如何"是连接词。


Chaḷabhijātiyo parato vitthārīyissanti. ‘‘Sukhañca dukkhañca paṭisaṃvedentī’’ti vadanto makkhali adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti vuttaṃ ‘‘aññā adukkhamasukhabhūmi natthīti dassetī’’ti. Ayaṃ ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti vacanaṃ karaṇabhāvena gahetvā vuttā ācariyassa mati. Potthakesu pana ‘‘aññā sukhadukkhabhūmi natthīti dassetī’’ti ayameva pāṭho diṭṭho, na ‘‘adukkhamasukhabhūmī’’ti. Evaṃ sati ‘‘chasvevābhijātīsū’’ti vacanaṃ adhikaraṇabhāvena gahetvā chasu eva abhijātīsu sukhadukkhapaṭisaṃvedanaṃ, na tehi aññattha, tāyeva sukhadukkhabhūmi, na tadaññāti dassetīti vuttanti veditabbaṃ. Ayameva ca yuttataro paṭikkhepitabbassa atthassa bhūmivasena vuttattā. Yadi hi ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti vacanena paṭikkhepitabbassa dassanaṃ siyā, atha ‘‘aññā adukkhamasukhā natthī’’ti dasseyya, na ‘‘adukkhamasukhabhūmī’’ti dassanahetuvacanassa bhūmiatthābhāvato. Dasseti cetaṃ tāsaṃ bhūmiyā abhāvameva, tena viññāyati ayaṃ pāṭho, ayañcattho yuttataroti.

Pamukhayonīnanti manussesu khattiyabrāhmaṇādivasena, tiracchānādīsu sīhabyagghādivasena padhānayonīnaṃ, padhānatā cettha uttamatā. Tenāha ‘‘uttamayonīna’’nti. Saṭṭhi satānīti cha sahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti. ‘‘Eseva nayo’’ti iminā ‘‘kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī’’ti imamevatthamatidisati. Ettha ca ‘‘takkamattakenā’’ti vadanto yasmā takkikā avassayabhūtatathatthaggahaṇaaṅkusanayamantarena niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa tattha ca diṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti imamadhippāyaṃ vibhāveti. Kecīti uttaravihāravāsino. Pañcindriyavasenāti cakkhādipañcindriyavasena. Te hi ‘‘cakkhusotaghānajivhākāyasaṅkhātāni imāni pañcindriyāni ‘pañca kammānī’ti titthiyā paññapentī’’ti vadanti ‘‘kāyavacīmanokammāni ca ‘tīṇi kammānī’ti’’. Kammanti laddhīti tadubhayaṃ oḷārikattā paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhi paṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānanto ‘‘dvaṭṭhipaṭipadā’’ti vadatīti āha ‘‘dvāsaṭṭhi paṭipadā’’ti. Saddaracakā pana ‘‘dvāsaṭṭhiyā salopo, attamā’’ti vadanti, tadayuttameva sabhāvaniruttiyā yogato asiddhattā . Yadi hi sā yogena siddhā assa, evaṃ sabhāvaniruttiyeva siyā, tathā ca sati ācariyānaṃ matena virujjhatīti vadanti. ‘‘Cullāsīti sahassānī’’tiādikā pana aññatra diṭṭhapayogā sabhāvaniruttiyeva. Dissati hi visuddhimaggādīsu –

‘‘Cullāsīti sahassāni, kappā tiṭṭhanti ye marū;

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā’’ti. (visuddhi. 

让我来直译这段巴利文：
六种阶级后面会详述。麦伽梨说"他们感受苦与乐"时,完全不知道有不苦不乐地,因此说"显示没有其他不苦不乐地"。这是阿阇黎取"他们感受苦与乐"这句话作为工具义而说的见解。但是在书中看到的是"显示没有其他苦乐地"这个读法,而不是"不苦不乐地"。这样的话,应知是取"只在六阶级中"这句话作为处所义,显示只在六阶级中感受苦乐,不在其他处,那就是苦乐地,没有其他的。这更合适,因为所要否定的义是依地而说的。因为如果以"他们感受苦与乐"这句话来显示所要否定的,那就应该显示"没有其他不苦不乐",而不是显示"不苦不乐地",因为显示原因之词没有地的意义。这只是显示那些地的不存在,由此可知这个读法和这个意思更合适。
"主要生"即在人中依刹帝利婆罗门等,在畜生等中依狮子虎等的主要生,这里主要即是最上。因此说"最上生"。"六十百"即六千。"五业百"这句话的意义显示为"五百业"。以"这就是方法"来指示"只是以推理而已显示无义的见"这个意义。这里说"只是以推理"是显示这个意思:因为推理者没有作为依靠的如实义理解和规范方法,由于放纵而想象,认为任何自己想象的都是真实,就这样执着而对此生起见执,所以智者不应在他们的见处作推究。"有些人"即北寺住者。"依五根"即依眼等五根。他们说"外道安立这些称为眼耳鼻舌身的五根为'五业'",而"身语意业为'三业'"。"业"即见解,那两者因为粗显所以是完全业的见解。意业因为不粗显所以是半业的见解,这是连贯。应说"六十二行道",但他不知本性言语,所以说"六十二行道",因此说"六十二行道"。但语言学家们说"六十二的sa音脱落,变成a音",那是不对的,因为依结合而不成就本性言语。因为如果它依结合而成就,那就只是本性言语,这样的话就和诸阿阇黎的见解相违,他们这样说。但是"八十四千"等在其他处看到的用法是本性言语。因为在清净道等处可以看到:
"那些天神住八十四千劫,
但他们也不住于两心相应。"

2.715; mahāni. 10, 39);

Ekasmiṃ kappeti catunnamasaṅkhyeyyakappānaṃ aññatarabhūte ekasmiṃ asaṅkhyeyyakappe. Tatthāpi ca vivaṭṭaṭṭhāyīsaññitaṃ ekameva sandhāya ‘‘dvaṭṭhantarakappā’’ti vuttaṃ. Na hi so assutasāsanadhammo itare jānāti bāhirakānamavisayattā, ajānanto evamāhāti attho.

Urabbhe hananti, hantvā vā jīvitaṃ kappentīti orabbhikā. Esa nayo sākuṇikādīsupi. Luddāti vuttāvasesakā ye keci cātuppadajīvikā nesādā. Māgavikapadasmiñhi rohitādimigajātiyeva gahitā. Bandhanāgāre niyojentīti bandhanāgārikā. Kurūrakammantāti dāruṇakammantā. Ayaṃ sabbopi kaṇhakammapasutatāya kaṇhābhijātīti vadati kaṇhassa dhammassa abhijāti abbhuppatti yassāti katvā. Bhikkhūti buddhasāsane bhikkhū. Kaṇṭaketi chandarāge. Saññogavasena tesaṃ pakkhipanaṃ. Kaṇṭakasadisachandarāgena saññuttā bhuñjantīti hi adhippāyena ‘‘kaṇṭake pakkhipitvā’’ti vuttaṃ. Kasmāti ce? Yasmā ‘‘te paṇītapaṇīte paccaye paṭisevantī’’ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadati kaṇṭakavuttikāti kaṇṭakena yathāvuttena saha jīvikā. Ayañhissa pāḷiyevāti ayaṃ makkhalissa vādadīpanā attanā racitā pāḷiyevāti yathāvuttamatthaṃ samattheti. Kaṇṭakavuttikā eva nāma eke apare pabbajitā bāhirakā santi, te nīlābhijātīti vadatīti attho. Te hi savisesaṃ attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya bhavantīti kaṇṭakavuttikāti vuttā. Nīlassa dhammassa abhijāti yassāti nīlābhijāti. Evamitaresupi.

Amhākaṃ saññojanagaṇṭho natthīti vādino bāhirakapabbajitā nigaṇṭhā. Ekameva sāṭakaṃ paridahantā ekasāṭakā. Kaṇhato parisuddho nīlo, tato pana lohitotiādinā yathākkamaṃ tassa parisuddhaṃ vādaṃ dassetuṃ ‘‘ime kirā’’tiādi vuttaṃ. Paṇḍaratarāti bhuñjananahānapaṭikkhepādivatasamāyogena parisuddhatarā kaṇhanīlamupādāya lohitassāpi parisuddhabhāvena vattabbato. Odātavasanāti odātavatthaparidahanā. Acelakasāvakāti ājīvakasāvakabhūtā. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā haliddābhānampi purime upādāya parisuddhabhāvappattito. ‘‘Eva’’ntiādinā tassa chandāgamanaṃ dasseti. Nandādīnaṃ sāvakabhūtā pabbajitā ājīvakā. Tathā ājīvakiniyo. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi pabbajitehi paṇḍaratarā vuttā paramasukkābhijātīti ayaṃ tassa laddhi.


让我来直译这段巴利文：
2.715.
"在一劫"即在四无数劫之一的一个无数劫中。在其中也是指称为住劫的一个而说"六十二中劫"。因为他是未闻教法者,不知其他的,因为那是外道的境界之外,不知而如此说,这是意思。
"屠羊者"即杀羊,或杀后而活命。这个方法在捕鸟等也是一样。"猎人"即其余任何以四足动物为生的猎师。因为在"猎人"词中只取红鹿等鹿类。"狱卒"即使用在监狱中的人。"残酷业"即可怕的工作。这一切都因为从事黑业而说是黑阶级,因为他们有黑法的生起。"比丘"即佛教的比丘。"刺"即欲贪。依结合而把它们放入。因为意思是"以刺般的欲贪相应而食用",所以说"放入刺中"。为什么呢?因为他邪执"他们受用最上最上的资具",所以即使食用如法得到的资具,也因为违逆阿耆毗外道的见解而说他们放入刺中而食用。"刺活命"即以如上所说的刺一起活命。"这是他的经文"即这是麦伽梨的见论说明是自己编造的经文,证实如上所说的意义。意思是说有一些其他的外道出家人称为刺活命者,他们是蓝阶级。因为他们特别从事自我折磨。因此他们如同在刺中生活一样,所以说是刺活命者。"蓝阶级"即有蓝法的生起。在其他的也是这样。
"我们没有结缚结"的主张者是尼干陀外道出家人。"一衣者"即只穿一件衣服。为了显示他的清净见解是从黑而蓝,从蓝而红等依次而来,所以说"据说这些"等。"更白"即因为禁食沐浴等戒的结合而更清净,因为取黑蓝来说,连红也应说是清净的。"白衣"即穿白色衣服。"阿耆毗弟子"即成为阿耆毗的弟子。据说他们因为阿耆毗见解的心清净,比尼干陀更白,因为取前面的来说,连黄色的也达到清净。以"如此"等显示他的随顺欲望。难陀等的出家弟子是阿耆毗。同样阿耆毗女。据说难陀等把那样的阿耆毗行道提升到顶点而住立,所以说比尼干陀、阿耆毗弟子和出家人更白,这是他的见解说他们是最上白阶级。


Purisabhūmiyoti padhānaniddeso. Itthīnampi hetā bhūmiyo esa icchateva. Satta divaseti accantasaññogavacanaṃ, ettakampi mandā momūhāti. Sambādhaṭṭhānatoti mātukucchiṃ sandhāyāha. Rodanti ceva viravanti ca tamanussaritvā. Khedanaṃ, kīḷanañca khiḍḍāsaddeneva saṅgahetvā khiḍḍābhūmi vuttā. Padassa nikkhipanaṃ padanikkhipanaṃ. Yadā tathā padaṃ nikkhipituṃ samattho, tadā padavīmaṃsabhūmi nāmāti bhāvo. Vatāvatassa jānanakāle. Bhikkhu ca pannakotiādipi tesaṃ bāhirakānaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha ‘‘na kiñci āhā’’ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci kathetītipi vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā nayena mahāsīhanādasutte (dī. ni. 1.394; ma. ni. 1.155) vuttaalābhahetusamāyogena alābhiṃ. Tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṭṭhena samaṇaṃ pannabhūmīti vadati.

Ājīvavuttisatānīti sattānamājīvabhūtāni jīvikāvuttisatāni. ‘‘Paribbājakasatānī’’ti vuccamānepi cesa sabhāvaliṅgamajānanto ‘‘paribbājakasate’’ti vadati. Evamaññesupi. Tenāha ‘‘paribbājakapabbajjāsatānī’’ti. Nāgabhavanaṃ nāgamaṇḍalaṃ yathā ‘‘mahiṃsakamaṇḍala’’nti. Paramāṇuādi rajo. Pasuggahaṇena eḷakajāti gahitā. Migaggahaṇena rurugavayādi migajāti. Gaṇṭhimhīti phaḷumhi, pabbeti attho. Cātumahārājikādibrahmakāyikādivasena, tesañca antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccaantarabhedo mahāsamayasuttena (dī. ni. 2.331) dīpetabbo. ‘‘So panā’’tiādinā ajānanto panesa bahū devepi satta eva vadatīti tassa appamāṇataṃ dasseti. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena. Pisācā eva pesācā, te aparapetādivasena mahantamahantā, bahutarāti attho. Bāhirakasamaye pana ‘‘chaddantadahamandākiniyo kuvāḷiyamucalindanāmena voharitā’’ti (dī. ni. ṭī. 

让我来直译这段巴利文：
"男人地"即主要的说明。这些地他也想要女人的。"七天"是完全结合的说法,这么多也愚痴迷惑。"狭处"是指母胎而说。回忆那个而哭泣和号叫。游戏和玩耍以游戏声包括而说游戏地。放下脚是放脚。当能够这样放下脚时,就是试脚地的意思。在知晓誓言的时候。"比丘和乞食者"等也是那些外道的圣典。其中"乞食者"即为乞食而行走的人,或依他们的修行而修行的人。"胜者"即以老衰而成为劣界的人,或以自己的修行而胜过对方而住立的人。据说他成为那样时也不对任何人说法。因此说"不说什么"。也有人说即使在嘴唇面部等变异作时也以忍耐而不说什么。"无得者"即以"他不从瓶口接受"等方式在大狮子吼经中所说的无得因缘结合的无得者。正因为如此,以饥饿衰弱所逼而以倾向卧眠的意思说他是沙门乞食地。
"活命行百"即作为众生活命的生活行百。虽然说"游行者百",但他不知本性语性而说"游行者百"。在其他的也是这样。因此说"游行者出家百"。"龙住处"是龙圈,如"摩醯娑迦圈"。尘是从极微等开始。以"牲畜"取山羊类。以"鹿"取鹿类如红鹿、野牛等。"在节"即在节处,意思是在节。依四大王天等梵众天等,和它们的中间区别而有许多天。其中四大王天的某些中间区别应以大集会经来说明。以"但他"等显示这个不知者说许多天也只有七个而显示他的量少。人也无量,依洲、地方、家族、血统、生活等区分。只有毗舍遮鬼称为毗舍遮,他们依其他饿鬼等是大而大的,意思是更多。但在外道的教义中说:"六牙池和曼陀基尼池以俱婆莉与目真邻陀名称被称呼";

1.168) ācariyena vuttaṃ.

Gaṇṭhikāti pabbagaṇṭhikā. Pabbagaṇṭhimhi hi pavuṭasaddo. Mahāpapātāti mahātaṭā. Pārisesanayena khuddakapapātasatāni. Evaṃ supinesupi. ‘‘Mahākappino’’ti idaṃ ‘‘mahākappāna’’nti atthato veditabbaṃ. Saddato panesa ajānanto evaṃ vadatīti na vicāraṇakkhamaṃ. Tathā ‘‘cullāsīti satasahassānī’’ti idampi. So hi ‘‘caturāsīti satasahassānī’’ti vattumasakkonto evaṃ vadati. Saddaracakā pana ‘‘caturāsītiyā tulopo, cassa cu, rassa lo, dvittañcā’’ti vadanti. Ettakā mahāsarāti etappamāṇavatā mahāsarato, sattamahāsaratoti vuttaṃ hoti. Kirāti tassa vādānussavane nipāto. Paṇḍitopi…pe… na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

‘‘Acelakavatena vā aññena vā yena kenacī’’ti vuttamatidisati ‘‘tādisenevā’’ti iminā. Tapokammenāti tapakaraṇena. Etthāpi ‘‘tādisenevā’’ti adhikāro. Yo…pe… visujjhati, so aparipakkaṃ kammaṃ paripāceti nāmāti yojanā. Antarāti caturāsītimahākappasatasahassānamabbhantare. Phussa phussāti patvā patvā. Vuttaparimāṇaṃ kālanti caturāsītimahākappasatasahassapamāṇaṃ kālaṃ. Idaṃ vuttaṃ hoti – aparipakkaṃ saṃsaraṇanimittaṃ kammaṃ sīlādinā sīghaṃyeva visuddhappattiyā paripāceti nāma. Paripakkaṃ kammaṃ phussa phussa kālena paripakkabhāvānāpādanena byantiṃ vigamanaṃ karoti nāmāti. Doṇenāti pariminanadoṇatumbena. Rūpakavasenattho labbhatīti vuttaṃ ‘‘mitaṃ viyā’’ti. Na hāpanavaḍḍhanaṃ paṇḍitabālavasenāti dasseti ‘‘na saṃsāro’’tiādinā. Vaḍḍhanaṃ ukkaṃso. Hāpanaṃ avakaṃso.

Katasuttaguḷeti katasuttavaṭṭiyaṃ. Paletīti pareti yathā ‘‘abhisamparāyo’’ti, (mahāni. 69; cūḷani. 85; paṭi. ma. 3.4) ra-kārassa pana la-kāraṃ katvā evaṃ vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 3.6). So ca curādigaṇavasena gatiyanti vuttaṃ ‘‘gacchatī’’ti. Imāya upamāya cesa sattānaṃ saṃsāro anukkamena khīyateva, na vaḍḍhati paricchinnarūpattāti imamatthaṃ vibhāvetīti āha ‘‘sutte khīṇe’’tiādi. Tatthevāti khīyanaṭṭhāneyeva.

Ajitakesakambalavādavaṇṇanā

171.Dinnanti deyyadhammasīsena dānacetanāyeva vuttā. Taṃmukhena ca phalanti dasseti ‘‘dinnassa phalābhāva’’nti iminā. Dinnañhi mukhyato annādivatthu, taṃ kathamesa paṭikkhipissati . Esa nayo yiṭṭhaṃ hutanti etthāpi. Sabbasādhāraṇaṃ mahādānaṃ mahāyāgo. Pāhunabhāvena kattabbasakkāro pāhunakasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Caturaṅgasamannāgate dāne ṭhānantarādipatti viya hi ānisaṃso, saṅkhabrāhmaṇassa dāne (jā. 1.

让我来直译这段巴利文：
"节者"即节节者。因为在节节中有束缚的声音。"大悬崖"即大岸。以遗余方法是小悬崖百。在梦中也是这样。"大劫的"这个应知意思是"大劫们的"。但这个在声音上他不知而如此说,所以不堪考察。同样"八十四十万"这个也是。因为他不能说"八十四十万"而这样说。但语言学家们说"八十四的sa音脱落,c变成cu, r变成l,且双重"。"这么多大池"即有这么多量的大池,意思是说七大池。"据说"是在他的见论传说中的不变词。智者...不去,为什么?因为众生轮回时间是确定的。
以"以裸行者戒或任何其他"所说的超过以"以那样的"这个。"苦行"即作苦。这里也是"以那样的"的范围。"谁...清净,他称为使未熟业成熟"是结合。"中间"即在八十四大劫十万之内。"触触"即一再到达。"所说量的时间"即八十四大劫十万量的时间。这是说 - 称为以戒等而迅速达到清净而使未熟的轮回因的业成熟。称为一再触及熟业而以时间不使到达成熟性而作终尽消失。"以斗"即以量斗桶。说"如量"因为依譬喻义而得义。以"不是轮回"等显示不是依智者愚者而减增。增是上升。减是下降。
"在作绳团"即在作绳圈。"走"即离去如"未来",但把r音变成l音而如此说如"障碍"。他依cur等词组而行走,所以说"去"。以这个譬喻而他显示众生的轮回只是依次减少,不增长,因为有限定的形态,所以说"在绳尽"等。"在那里"即在减少处。
阿耆多翦发外道见论解释
171. "布施"即以应施物为首只说施舍思。以它为门而显示果,以"布施的果不存在"这个。因为布施主要是食物等物,他怎么会否定这个。这个方法在"祭祀、供养"这里也是一样。一切共有的大布施是大祭祀。以客的身份而应作的恭敬是客恭敬。"果"即功德果,和等流果。"异熟"即同类果。因为如在具备四支的布施中得到地位等,如功德,在商佉婆罗门的布施中<.Assistant>

10.39) tāṇalābhamattaṃ viya nissando, paṭisandhisaṅkhātaṃ sadisaphalaṃ vipāko. Ayaṃ loko, paralokoti ca kammunā laddhabbo vutto phalābhāvameva sandhāya paṭikkhipanato. Paccakkhadiṭṭho hi loko kathaṃ tena paṭikkhitto siyā. ‘‘Sabbe tattha tattheva ucchijjantī’’ti iminā kāraṇamāha, yattha yattha bhavayoniādīsu ṭhitā ime sattā, tattha tattheva ucchijjanti, nirudayavināsavasena vinassantīti attho. Tesūti mātāpitūsu. Phalābhāvavaseneva vadati, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānamabhāvavasena tesaṃ loke paccakkhattā. Pubbuḷassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbako atthīti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā upapajjanakā sattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā ahopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti imamatthaṃ sandhāya ‘‘ye imañca…pe… pavedentī’’ti āha. Ayaṃ aṭṭhakathāvasesako attho.

Catūsu mahābhūtesu niyutto cātumahābhūtiko, atthamattato pana dassetuṃ ‘‘catumahābhūtamayo’’ti vuttaṃ. Yathā hi mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayampi catūhi mahābhūtehi nibbatto catumahābhūtamayoti vuccati. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ, tena pathavīyeva kāyoti dasseti. Anugacchatīti anubandhati. Ubhayenāpīti padadvayenapi. Upeti upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappatti hutvā sattabhāvena saṇṭhitā, sā ca mahāpathavī ghaṭādigatapathavī viya idāni tameva bāhiraṃ pathavikāyaṃ samudāyabhūtaṃ puna upeti upagacchati, sabbaso tena bāhirapathavikāyena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukkhandhato niggatamahāvāto viya punapi mahāvāyukkhandhaṃ upeti upagacchatīti parikappanāmattena diṭṭhigatikassa adhippāyo.


让我来直译这段巴利文：
10.39. 如得到庇护而已的等流,结生称为的同类果是异熟。"此世、他世"也说是由业而得到的,只是针对果不存在而否定。因为现见的世界他怎么会否定呢?以"一切在那里那里断灭"这个说原因,意思是这些众生在任何有、生等处住立,就在那里那里断灭,以无生灭的方式消失。"在他们"即在父母。只是依果不存在而说,不是父母,也不是依现在对他们作恭敬不恭敬的不存在,因为他们在世间是现见的。为了显示这些众生的生起只是如水泡一样,不是死后而来的,所以说"没有化生众生",因此说"没有所谓死后而生的众生"。所谓沙门应该如实知而不对任何人说,保持克制,否则就会成为所谓徒劳。其他人能为其他人做什么呢?如此就不会有任何人依靠自己的成就,因为在那里那里断灭,针对这个意思而说"那些...宣说"。这是义疏剩余的意思。
"四大种相应"即四大种所成,但为显示意义内容而说"四大种所造"。因为如同由泥土生成的器皿称为泥土所造,同样这个也由四大种生成而称为四大种所造。"内地界"即在有情相续中的地界。"外地界"即外部的大地,由此显示身体只是地。"随行"即跟随。"以两者"即以两句。"往、去"即从外部地身来的作为它一部分的地来到而成为内部,以有情的状态而住立,它如同在瓶等中的地一样,现在又往、去到那个作为集合的外部地身,意思是与那个外部地身完全无差别而成为一体。在水等也是这个方法,这里外道的意思只是以想象而已,如被雨收取的大海之水又以雨水的状态而到大海,如从太阳光收取的称为天火的火又到太阳光,如从大风聚出来的大风又到大风聚。


Manacchaṭṭhāniindriyānīti manameva chaṭṭhaṃ yesaṃ cakkhusotaghānajivhākāyānaṃ, tāni indriyāni. Ākāsaṃ pakkhandanti tesaṃ visayabhāvāti vadanti. Visayīgahaṇena hi visayāpi gahitā eva honti. Kathaṃ gaṇitā mañcapañcamāti āha ‘‘mañco ceva…pe… attho’’ti. Āḷāhanaṃ susānanti atthato ekaṃ. Guṇāguṇapadānīti guṇadosakoṭṭhāsāni. Sarīrameva vā padāni taṃtaṃkiriyāya pajjitabbato. Pārāvatapakkhivaṇṇānīti pārāvatassa nāma pakkhino vaṇṇāni. ‘‘Pārāvatapakkhavaṇṇānī’’ti pāṭho, pārāvatasakuṇassa pattavaṇṇānīti attho. Bhasmantāti chārikāpariyantā. Tenāha ‘‘chārikāvasānamevā’’ti. Āhutisaddenettha ‘‘dinnaṃ yiṭṭhaṃ huta’’nti vuttappakāraṃ dānaṃ sabbampi gahitanti dasseti ‘‘pāhunakasakkārādibhedaṃ dinnadāna’’nti iminā, virūpekasesaniddeso vā esa. Atthoti adhippāyato attho saddato tassa anadhigamitattā. Evamīdisesu. Dabbanti muyhantīti dattū, bālapuggalā, tehi dattūhi. Kiṃ vuttaṃ hotīti āha ‘‘bālā dentī’’tiādi. Pāḷiyaṃ ‘‘loko atthī’’ti mati yesaṃ te atthikā, ‘‘atthī’’ti cedaṃ nepātikapadaṃ, tesaṃ vādo atthikavādo, taṃ atthikavādaṃ.

Tatthāti tesu yathāvuttesu tīsu micchāvādīsu. Kammaṃ paṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Vipākanti ca ānisaṃsanissandasadisaphalavasena tividhampi vipākaṃ. Ubhayaṃ paṭibāhati sabbaso hetupaṭisedhaneneva phalassāpi paṭisedhitattā. Ubhayanti ca kammaṃ vipākampi. So hi ‘‘ahetū appaccayā sattā saṃkilissanti, visujjhanti cā’’ti vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvajotanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kammasmiṃ vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakatāpattito. Itīti vuttatthanidassanaṃ. Atthatoti sarūpato, visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi tadubhayapaṭibāhakāvāti attho. Paccekaṃ tividhadiṭṭhikā eva te ubhayapaṭibāhakattā. ‘‘Ubhayappaṭibāhakā’’ti hi hetuvacanaṃ hetugabbhattā tassa visesanassa. Ahetukavādā cevātiādi paṭiññāvacanaṃ tapphalabhāvena nicchitattā. Tasmā vipākapaṭibāhakattā natthikavādā, kammapaṭibāhakattā akiriyavādā, tadubhayapaṭibāhakattā ahetukavādāti yathālābhaṃ hetuphalatāsambandho veditabbo. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.


让我来直译这段巴利文：
"以意为第六的诸根"即眼耳鼻舌身以意为第六的那些根。说它们的境界是"投入虚空"。因为取能境就已经取得了所境。怎样计算"床为第五"呢?说"床和"等。"火葬场和墓地"意思是一样。"善恶分"即功德过失的部分。或者身体就是足迹,因为以这这那那的行为而可步行。"鸽色"即名为鸽子的鸟的颜色。读作"鸽羽色",意思是鸽鸟的羽毛颜色。"灰终"即以灰为边际。因此说"只以灰为终"。这里以"供养"声显示取一切如"布施、祭祀、供养"所说方式的布施,以"客恭敬等种类的所施布施"这个,或者这是不同形的省略说明。"意思"即依意趣的意思,因为从声音上没有得到它。在这样的情况也是这样。愚痴即施予者,愚人,以那些施予者。说"什么意思"而说"愚者布施"等。在圣典中"世界存在"的见解的人是有见者,"存在"这是不变词,他们的说法是有见说,那个有见说。
"在那里"即在那些如上所说的三种邪说者中。否定业因为是无作说者。否定异熟因为完全否定未来转生。"异熟"即依功德、等流、同类果三种异熟。否定两者因为以完全否定因而否定果。"两者"即业和异熟。因为他说"众生无因无缘而染污、清净"时,如同业一样显示异熟的染污清净也没有因性,所以称为否定那两者。异熟被否定因为没有业就没有异熟。业被否定因为没有异熟则业成为无义。"如此"是显示所说义。"意义上"即自性上,意思是虽然在圣典中分别依显示那那见而来,也是否定那两者。他们每个都是三种见的人,因为否定两者。因为"否定两者"是因说,因为那个修饰语具有因性。"无因说等"是主张说,因为决定是它的果性。因此应知因果性的关系是依所得而异熟否定故是无有说,业否定故是无作说,那两者否定故是无因说。因为以异熟否定而成为无有见的断见论者,他意义上以业否定而成为无作见者,以两者否定而成为无因见者。在其余两者也是这个方法。


‘‘Ye vā panā’’tiādinā tesamanudiṭṭhikānaṃ niyāmokkantivinicchayo vutto. Tattha tesanti pūraṇādīnaṃ. Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ yathā tathā tehi kataṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. ‘‘Tesa’’ntiādi vīmaṃsanākāradassanaṃ. ‘‘Karoto…pe… ucchijjatī’’ti evaṃ vīmaṃsantānaṃ tesanti sambandho. Tasmiṃ ārammaṇeti yathāparikappite kammaphalābhāvādike ‘‘karoto na karīyati pāpa’’ntiādi nayappavattāya micchādassanasaṅkhātāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti micchāsatisaṅkhātā laddhisahagatā taṇhā santiṭṭhati. ‘‘Karoto na karīyati pāpa’’ntiādivasena hi anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamane, nijjhānakkhantiyā ca tathā tathā gahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samānīyamānā micchāvāyāmupatthambhitā ataṃsabhāvampi ‘‘taṃsabhāva’’nti gaṇhantī micchāladdhisahagatā taṇhā musā vitathaṃ saraṇato pavattanato micchāsatīti vuccati. Caturaṅguttaraṭīkāyampi (a. ni. aṭṭha. 2.4.30) cesa attho vuttoyeva. Micchāsaṅkappādayo viya hi micchāsati nāma pāṭiyekko koci dhammo natthi, taṇhāsīsena gahitānaṃ catunnampi akusalakkhandhānametaṃ adhivacananti majjhimāgamaṭṭhakathāyampi sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 

让我来直译这段巴利文：
以"那些"等说那些随从见者的决定出离。其中"他们"即富兰那等。"诵习"即取他们如此这般作的显示见的书而读诵。"思维"即考察它的意义。"他们"等是显示思维方式。"为作者...断灭"这样思维的他们的关联。"在那所缘"即在如所想的业果不存在等依"为作者不作恶"等方式转起的称为邪见的见解所缘。"邪念住立"即称为邪念的见解相应贪欲住立。因为依"为作者不作恶"等方式在传闻所得的义上,以那样相的思维使有相貌如自性般现前于心,以长时熟习而"如此这般"成为可以思虑的状态,且以思虑忍而如此这般执取后再再如此修习多作,被邪思惟引导、被邪精进支持,即使非那个性质也执取为"那个性质"的见解相应贪欲,因为缘虚妄不实而转起所以称为邪念。在增支四集义疏中也说了这个意义。因为如邪思惟等,没有任何称为邪念的个别法,这是以贪欲为首而取的四不善蕴的名称,在中部义疏中的削减经注释中也[说了这个]。

1.83) vuttaṃ.

Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti, cittasīsena cettha micchāsamādhi eva vutto. So hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakakiccakaroyeva hoti vālavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sanniṭṭhānabhūte sabbapacchime javanavāre satta javanāni javanti. ‘‘Paṭhamajavane satekicchā honti, tathā dutiyādīsū’’ti idaṃ dhammasabhāvadassanameva, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātunti dassanaṃ tesveva ṭhatvā sattamajavanassa avassamuppajjamānassa nivattituṃ asakkuṇeyyattā, evaṃ lahuparivatte ca cittavāre ovādānusāsana vasena tikicchāya asambhavato. Tenāha ‘‘buddhānampi atekicchā anivattino’’ti . Ariṭṭhakaṇṭakasadisāti ariṭṭhabhikkhukaṇṭakasāmaṇerasadisā, te viya atekicchā anivattino micchādiṭṭhigatikāyeva jātāti vuttaṃ hoti.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso, āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Koci dve, koci tīṇipīti yassa dvīsu, tīsupi vā abhiniveso, āsevanā ca pavattā, so dve , tīṇipi okkamati, etena pana vacanena yā pubbe ‘‘iti sabbepete atthato ubhayappaṭibāhakā’’tiādinā ubhayappaṭibāhakatāmukhena dīpitā atthato siddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā aññamaññaṃ abbokiṇṇā evāti dasseti. ‘‘Ekasmiṃ okkantepī’’tiādinā tissannampi diṭṭhīnaṃ samānasāmatthiyataṃ, samānaphalatañca vibhāveti. Saggāvaraṇādinā hetā samānasāmatthiyā ceva samānaphalā ca, tasmā tissopi cetā ekassa uppannāpi abbokiṇṇā eva, ekāya vipāke dinne itarā tassā anubalappadāyikāyoti daṭṭhabbaṃ. ‘‘Patto saggamaggāvaraṇañcevā’’tiādiṃ vatvā ‘‘abhabbo’’tiādinā tadevatthaṃ āvikaroti. Mokkhamaggāvaraṇanti nibbānapathabhūtassa ariyamaggassa nivāraṇaṃ. Pagevāti paṭikkhepatthe nipāto, mokkhasaṅkhātaṃ pana nibbānaṃ gantuṃ kā nāma kathāti attho. Apica pagevāti pā eva, paṭhamatarameva mokkhaṃ gantumabhabbo, mokkhagamanatopi dūrataramevāti vuttaṃ hoti. Evamaññatthāpi yathārahaṃ.

‘‘Vaṭṭakhāṇu nāmesa satto’’ti idaṃ vacanaṃ neyyatthameva, na nītatthaṃ. Tathā hi vuttaṃ papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ ‘‘kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyevā’’ti (ma. ni. aṭṭha. 3.103). Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ, tasmā ‘‘ekasmiṃyeva attabhāve niyato’’ti tattha vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadevaṃ vaṭṭakhāṇujotanā kathaṃ yujjeyyāti āha ‘‘āsevanavasenā’’tiādi, tasmā yathā sattaṅguttarapāḷiyaṃ ‘‘sakiṃ nimuggopi nimuggo eva bālo’’ti [a. ni. 

让我来直译这段巴利文：
1.83.
"心一境性"即以各自的寻等缘获得而在那个所缘住立性上,舍弃不一境性而如同专注一样,这里以心为首只说邪定。因为他以特殊缘而得修习力,在这样的地方只作定的相似作用,应知如在钻毛等。"速行速行"即以那个相在前分速行次第多次转起后,在作为决定的最后速行次第中七个速行速行。"在第一速行可治,同样在第二等"这只是显示法的自性,不是显示在那个刹那他们的治疗可被任何人作,因为住在它们中第七速行必定生起而不能转回,如此在快速转起的心次第中依教诫劝导的治疗不可能。因此说"对佛陀们也不可治不能转回"。"如阿利吒刺"即如阿利吒比丘刺沙弥一样,意思是说如他们一样不可治不能转回而成为邪见者。
"在那里"即在那三种邪见中。"某人进入一见"即对谁只在一个上专注,修习而转起,他只进入一见。"某人二,某人三"即对谁在二或三上专注,修习而转起,他进入二或三,但以这个说法显示前面以"如此这一切意义上否定两者"等依否定两者门而显示的意义上成就的一切见性是前分的。但成为邪性决定进入的,因为依各自缘和合而成就,如不同所缘的特殊证得不能同时生起而彼此不混杂。以"在一个进入"等显示三种见的同等能力和同等果。因为这些以障碍天界等而有同等能力和同等果,因此这三个即使一个生起也是不混杂的,在一个给予异熟时其他的是它的助力给予者,应如此见。说"得到天界道路障碍"等后以"不能"等显示那个意义。"解脱道路障碍"即作为涅槃道路的圣道的遮止。"何况"即否定义的不变词,意思是说何况能去称为解脱的涅槃。或者"何况"即pa eva,意思是说首先不能去解脱,比去解脱更远。在其他处也如此适当。
"这个众生名为轮回桩"这个说法只是应解义,不是了义。因此在中部义疏名抹油说中说:"什么,他只在一个自体中决定,还是在其他的也是?只在一个中决定,但以修习力在其他有中也喜好那那见。"因为这个不善名为无力弱力,不像善有力大力,因此那里说"只在一个自体中决定"。否则如正性决定邪性决定也会是究竟的,但不是究竟的。若如此怎么适合显示轮回桩呢?说"以修习力"等,因此如在增支七集中说"愚者即使一次沉没也是沉没的"<.Assistant>

7.15 (atthato samānaṃ)] vuttaṃ, evaṃ vaṭṭakhāṇujotanāpi vuttā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto, puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Tasmā tattha, (ma. ni. aṭṭha. 3.102) idha ca aṭṭhakathāyaṃ ‘‘evarūpassa hi yebhuyyena bhavato vuṭṭhānaṃ nāma natthī’’ti yebhuyyaggahaṇaṃ kataṃ, iti āsevanavasena bhavantarepi taṃtaṃdiṭṭhiyā rocanato yebhuyyenassa bhavato vuṭṭhānaṃ natthīti katvā vaṭṭakhāṇuko nāmesa jāto, na pana micchattaniyāmassa accantikatāyāti nīharitvā ñātabbatthatāya neyyatthamidaṃ, na nītatthanti veditabbaṃ. Yaṃ sandhāya abhidhammepi ‘‘arahā, ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijānissantī’’tiādi (yama. 1.khandhayamaka 210) vuttaṃ. Pathavigopakoti yathāvuttakāraṇena pathavipālako. Tadatthaṃ samatthetuṃ ‘‘yebhuyyenā’’tiādi vuttaṃ.

Evaṃ micchādiṭṭhiyā paramasāvajjānusārena sotūnaṃ satimuppādento ‘‘tasmā’’tiādimāha. Tattha tasmāti yasmā evaṃ saṃsārakhāṇubhāvassāpi paccayo apaṇṇakajāto, tasmā parivajjeyyāti sambandho. Akalyāṇajananti kalyāṇadhammavirahitajanaṃ asādhujanaṃ. Āsīvisanti āsumāgatahalāhalaṃ. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vuḍḍhikāmo. Vicakkhaṇoti paññācakkhunā vividhatthassa passako, dhīroti attho.

Pakudhakaccāyanavādavaṇṇanā

174. ‘‘Akaṭā’’ti ettha ta-kārassa ṭa-kārādesoti āha ‘‘akatā’’ti, samena, visamena vā kenacipi hetunā akatā, na vihitāti attho. Tathā akaṭavidhāti etthāpi. Natthi katavidho karaṇavidhi etesanti akaṭavidhā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattabhāvaṃ dasseti. Tenāha ‘‘evaṃ karohī’’tiādi. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa puggalassa, devassa, issarādino ca iddhiyāpi na nimmitā. Animmāpitāti kassaci animmāpitā. Kāmaṃ saddato yuttaṃ, atthato ca purimena samānaṃ, tathāpi pāḷiyamaṭṭhakathāyañca anāgatameva agahetabbabhāve kāraṇanti dasseti ‘‘taṃ neva pāḷiya’’ntiādinā.

Brahmajālasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 

让我来直译这段巴利文：
7.15. (意义相同)说,如此轮回桩的显示也说了。因为依什么样的缘而他进入那那见,不应说他再次有时依那个对立的缘而从那里不抬头。因此在那里,在这里的义疏中作了"大多"的取说"因为这样的人大多没有从有出离",如此以修习力在其他有中也喜好那那见,因为大多没有从有出离而他成为名为轮回桩,不是因为邪性决定的究竟性,应知这是应解义不是了义,因为应以抽出而知的意义。依此在阿毗达磨中也说"阿罗汉,和那些不会得到道的凡夫,他们不遍知色蕴,也不会遍知受蕴"等。"地守护者"即以如所说的原因而守护地。为证明那个意义而说"大多"等。
如此依邪见的最有罪过随行而使听者生起念而说"因此"等。其中"因此"即因为如此轮回桩性也成为无失的缘,因此应远离的关联。"不善人"即缺乏善法的人不善人。"毒蛇"即迅速到来的剧毒。"欲兴盛者"即依现法、来世、最上义而欲以自己的功德兴盛者。"明智者"即以慧眼看见种种义者,意思是贤者。
波拘陀迦旃延说解释
174. "未作"这里以ta音变为ṭa音而说"未作",即未被任何平等或不平等的因所作,未被安立的意思。同样在"未作法"这里也是。没有所作法作法于它们为未作法。以这两个词显示它们在世间不被任何因缘所生。因此说"如此作"等。"以神通也未化造"即任何得心自在的人、天、自在天等的神通也未化造。"未被化作"即未被任何人化作。虽然从语言上合适,意义上与前面相同,但即使如此也显示在圣典和义疏中未来的就是不应取的原因,以"不在圣典"等。
在梵网经注释中<.Assistant>

1.30) vuttatthameva. Idamettha yojanāmattaṃ – vañjhāti hi vañjhapasuvañjhatālādayo viya aphalā kassaci ajanakā, tena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatassa kūṭamiva ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepi sattakāyāti adhippāyo. Yamidaṃ ‘‘bījato aṅkurādi jāyatī’’ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, itarathā aññatopi aññassa upaladdhi siyā, evametepi sattakāyā, tasmā esikaṭṭhāyiṭṭhitāti. Ṭhitattāti nibbikārabhāvena suppatiṭṭhitattā. Na calantīti na vikāramāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā, aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Pakatinti sabhāvaṃ . Avipariṇāmadhammattā eva na aññamaññaṃ upahananti. Sati hi vikāramāpādetabbabhāve upaghātakatā siyā, tathā anuggahetabbabhāve sati anuggāhakatāpīti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavīyeva kāyekadesattā pathavikāyo yathā ‘‘samuddo diṭṭho’’ti, pathavisamūho vā kāyasaddassa samūhavācakattā yathā ‘‘hatthikāyo’’ti. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā ca, tasmā neva koci hantā, ghātetā vā atthīti dassetuṃ pāḷiyaṃ ‘‘sattannaṃ tveva kāyāna’’ntiādi vuttaṃ. Yadi koci hantā natthi, kathaṃ tesaṃ satthappahāroti tattha codanāyāha ‘‘yathā’’tiādi. Tattha sattannaṃ tvevāti sattannameva. Itisaddo hettha nipātamattaṃ. Pahatanti paharitaṃ. Ekatodhārādikaṃ satthaṃ. Antareneva pavisati, na tesu. Idaṃ vuttaṃ hoti – kevalaṃ ‘‘ahaṃ imaṃ jīvitā voropemī’’ti tesaṃ tathā saññāmattameva, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti.

Nigaṇṭhanāṭaputtavādavaṇṇanā

177. Cattāro yāmā bhāgā catuyāmaṃ, catuyāmaṃ eva cātuyāmaṃ. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyā paṭhamo yāmo’’ti (saṃ. ni. aṭṭha. 3.368). So panettha bhāgo saṃvaralakkhitoti āha ‘‘catukoṭṭhāsena saṃvarena saṃvuto’’ti, saṃyamattho vā yāmasaddo yamanaṃ saññamanaṃ yāmoti katvā. ‘‘Yatatto’’tiādīsu viya hi anupasaggopi saupasaggo viya saññamatthavācako, so pana catūhi ākārehīti āha ‘‘catukoṭṭhāsena saṃvarenā’’ti. Ākāro koṭṭhāsoti hi atthato ekaṃ. Vārito sabbavāri yassāyaṃ sabbavārivārito yathā ‘‘agyāhito’’ti. Tenāha ‘‘vāritasabbaudako’’ti. Vārisaddena cettha vāriparibhogo vutto yathā ‘‘rattūparato’’ti. Paṭikkhitto sabbasītodako tapparibhogo yassāti tathā. Tanti sītodakaṃ. Sabbavāriyuttoti saṃvaralakkhaṇamattaṃ kathitaṃ. Sabbavāridhutoti pāpanijjaralakkhaṇaṃ. Sabbavāriphuṭoti kammakkhayalakkhaṇanti imamatthaṃ dassento ‘‘sabbenā’’tiādimāha, sabbena pāpavāraṇena yuttoti hi sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ patvā ṭhitoti attho. ‘‘Dveyeva gatiyo bhavanti, anaññā’’tiādīsu (dī. ni. 1.258; 2.34; 3.199, 200; ma. ni. 

让我来直译这段巴利文：
1.30. 所说的意思。这里只是这样的解释 - "不孕"即如不孕畜生、不孕棕榈等一样无果,不生任何[果],由此否定地身等是色等的生因。因为他的见解是色声等与地身等无关系而转起。"峰立"即如山峰住立,如山峰不被任何[人]所生也不生任何[物],如此这些身体的意趣。这个所说"从种子生芽等",那是已存在的从那里出来,不是不存在的,否则会从其他也得到其他,如此这些身体,因此如柱子而住立。"住立"即以无变异性而善住立。"不动"即不成为变异。因为那七身无变异故如柱子而住立,不动就是以自己的自性而住立。因此说"不变异"。"自性"即自体。正因为不变异法性而不互相损害。因为如果有应成为变异性就会有损害性,如此如果有应被帮助性也会有帮助性,为显示那个不存在而在圣典中说"不能"等。地就是身的一部分故为地身如说"见海",或地的集合,因为身声表示集合如"象群"。因为七身的常性无变异性故无可杀性和可令杀性,因此显示没有任何杀者和令杀者,而在圣典中说"只七身"等。如果没有任何杀者,怎么[会有]对他们的刀击呢?对那里的质问说"如"等。其中"只七"即只七。这里"iti"只是不变词。"击"即被击。单刃等刀。只在中间进入,不在它们中。这是说 - 只是他们"我夺取这个生命"这样的想而已,但杀和令杀等在究竟义上完全不存在,因为诸身不可损害。
尼干陀若提子说解释
177. 四份部分为四分,四分就是四分。因为这里yāma声是部分义如"夜晚的初分"。但这里那个部分以律仪为特相而说"以四部分律仪而律仪",或者yāma声是克制义,以yamana克制为yāma。因为如在"已克制"等中即使无前缀也如有前缀表示克制义,但它以四种行相而说"以四部分律仪"。因为行相和部分意义上是一样。"离一切水"即离去一切水者如"持火"。因此说"离一切水"。这里以水声说水的受用如"离夜"。"离一切冷水"即对谁舍弃一切冷水的受用。"那个"即冷水。"与一切水相应"即说律仪特相而已。"离一切水"即除罪特相。"遍一切水"即灭业特相,显示这个意思而说"以一切"等,即以一切防罪相应即具足一切方式的防罪律仪特相。"除罪"即以一切出罪特相的防罪而除罪。"遍触"即以灭八业得解脱的灭业特相的一切防罪而遍触,意思是到达那个而住立。在"只有两趣,无其他"等中<.Assistant>

2.384, 398) viya gamusaddo niṭṭhānatthoti vuttaṃ ‘‘koṭippattacitto’’ti, mokkhādhigamena uttamamariyādappattacittoti attho. Kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Atīte hettha ta-saddo. Saṃyametabbassa avasesassa abhāvato suppatiṭṭhitacitto. Kiñci sāsanānulomanti pāpavāraṇaṃ sandhāya vuttaṃ. Asuddhaladdhitāyāti ‘‘atthi jīvo, so ca siyā nicco, siyā anicco’’ti (dī. ni. ṭī. 1.177). Evamādimalīnaladdhitāya. Sabbāti kammapakativibhāgādivisayāpi sabbā nijjhānakkhantiyo. Diṭṭhiyevāti micchādiṭṭhiyo eva jātā.

Sañcayabelaṭṭhaputtavādavaṇṇanā

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61) vuttanayo eva. Kasmā? Vikkhepabyākaraṇabhāvato, tatheva ca tattha vikkhepavādassa āgatattā.

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā

182.Pīḷetvāti telayantena uppīḷetvā, iminā rañño ābhogamāha. Vadato hi ābhogavasena sabbattha atthanicchayo. Aṭṭhakathācariyā ca tadābhogaññū, paramparābhatatthassāvirodhino ca, tasmā sabbattha yathā tathā vacanokāsaladdhabhāvamattena attho na vutto, atha kho tesaṃ vattumicchitavasenāti gahetabbaṃ, evañca katvā tattha tattha atthuddhārādivasena atthavivecanā katāti.

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte rucceyya, tayā citte ruccethāti attho. Kammatthe hetaṃ kiriyāpadaṃ. Mayā vā dāni pucchiyamānamatthaṃ tava sampadānabhūtassa roceyyātipi vaṭṭati. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmameva yena kenaci hetunā dāsabhāvamupagato sāmaṃdāsabyopagato. Sāmanti hi sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto ‘‘kammakāro’’ti na vuccati, so pana na tathābhūtoti visesanametanti āha ‘‘analaso’’tiādi. Dūratoti dūradesato āgataṃ. Paṭhamamevāti attano āsannataraṭṭhānupasaṅkamanato pageva puretarameva. Uṭṭhahatīti gāravavasena uṭṭhahitvā tiṭṭhati, paccuṭṭhātīti vā attho. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālatoti atītarattiyā paccūsakālato . Yāva sāmino rattiṃ niddokkamananti aparāya bhāviniyā rattiyā padosavelāyaṃ yāva niddokkamanaṃ. Yā atītarattiyā paccūsavelā, bhāviniyā ca padosavelā, etthantare sabbakiccaṃ katvā pacchā nipatatīti vuttaṃ hoti. Kiṃ kāramevāti kiṃ karaṇīyameva kinti pucchāya kātabbato, pucchitvā kātabbaveyyāvaccanti attho. Paṭissaveneva samīpacāritā vuttāti āha ‘‘paṭisuṇanto vicaratī’’ti. Paṭikuddhaṃ mukhaṃ oloketuṃ na visahatītipi dasseti ‘‘tuṭṭhapahaṭṭha’’nti iminā.

Devo viyāti ādhipaccaparivārādisamannāgato padhānadevo viya, tena maññe-saddo idha upamatthoti ñāpeti yathā ‘‘akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamāna’’nti (dī. ni. 

让我来直译这段巴利文：
2.384, 398. 如gamu声表示达至义而说"得到顶点之心",意思是以证得解脱而得到最高边际之心。因为在身等诸根中没有应当克制的故"已克制心"。这里ta声是过去。因为没有剩余应当克制的故"善住立心"。"某些随顺教法"是依防罪而说。"不净见性"即"有命,它或常或无常"等如此等染污见性。"一切"即包括业自性分别等境的一切思虑忍也成为见,即邪见。
散若耶毗罗子说解释
179-181. 在遍问说中所说的方法,即在梵网经遍问说解释中所说的方法。为什么?因为是遍问解答性,且如此在那里遍问说也如此而来。
现见沙门果第一解释
182. "压"即以油轮压,以此说王的注意。因为依注意力而在一切处决定义。义疏师们也知道那个注意,且不违背传承所传的义,因此在一切处不是只由如此这般得到说话机会而说义,而是应取依他们想要说的,这样作而在那里那里依义的引出等而作义的分别。
183. "如你喜欢"即现在被我问的义如你心中喜欢,在你心中喜欢的意思。这是作用义的动词。或者现在被我问的义对作为所与的你喜欢也可以。"在家婢胎所生"即内生。"以财买"即财买。"被捕获带来"即被缚捕获带来。"自己投靠奴隶性"即自己以某些因而近于奴隶性。因为"自己"即自己。"奴隶性"即奴隶状态。某些即使是奴隶而懒惰不作事不称为"作事者",但他不是如此而成为修饰语而说"不懒惰"等。"从远"即从远处而来。"先"即在亲近自己更近处之前先前。"起"即以恭敬而起立,或意思是起迎。"后"即在主人躺卧之后。"未起床"即在夜晚破晓时未从床起。"从后夜时"即从过去夜的后夜时。"直到主人夜晚入睡"即在将来夜的初夜时直到入睡。意思是说从过去夜的后夜时和将来的初夜时,在这中间作一切事然后躺下。"什么事"即什么应作事由于应以询问而作,意思是询问后应作的服务。说近侍以应答而说"应答而行"。以"欢喜悦意"这个也显示不敢看不悦的脸。
"如天"即具足主权眷属等如主要天神,由此maññe声这里表示譬喻义如"我想摩诃须陀舍那王的内宫站立如被骰子打击般庄严"<.Assistant>

2.245). So vatassāhanti ettha so vata assaṃ ahanti padacchedo, so rājā viya ahampi bhaveyyaṃ. Kenāti ce? Yadi puññāni kareyyaṃ, tenāti atthoti āha ‘‘so vata aha’’ntiādi. Vatasaddo upamāyaṃ. Tenāha ‘‘evarūpo’’ti. Puññānīti uḷārataraṃ puññaṃ sandhāya vuttaṃ aññadā katapuññato uḷārāya pabbajjāya adhippetattā. ‘‘So vatassāya’’ntipi pāṭhe so rājā viya ayaṃ ahampi assaṃ. Kathaṃ? ‘‘Yadi puññāni kareyya’’nti atthasambhavato ‘‘ayamevattho’’ti vuttaṃ. Assanti hi uttamapurisayoge ahaṃ-saddo appayuttopi ayaṃ-saddena parāmasanato payutto viya hoti. So ahaṃ evarūpo assaṃ vata, yadi puññāni kareyyanti paṭhamapāṭhassa atthamicchanti keci. Evaṃ sati dutiyapāṭhe ‘‘ayamevattho’’ti avattabbo siyā tattha ayaṃ-saddena ahaṃ-saddassa parāmasanato, ‘‘so’’ti ca parāmasitabbassa aññassa sambhavato. Yanti dānaṃ. Satabhāgampīti satabhūtaṃ bhāgampi, raññā dinnadānaṃ satadhā katvā tattha ekabhāgampīti vuttaṃ hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi satabhāgamattampi dātuṃ na sakkhissāmi, tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti attho. ‘‘Yaṃnūnā’’ti nipāto parivitakkanattheti vuttaṃ ‘‘evaṃ cintanabhāva’’nti.

Kāyena pihitoti kāyena saṃvaritabbassa kāyadvārena pavattanakassa pāpadhammassa saṃvaraṇavasena pidahito. Ussukkavacanavasena panattho vihareyya-padena sambajjhitabbattāti āha ‘‘akusalapavesanadvāraṃ thaketvā’’ti. Hutvāti hi seso. Akusalapavesanadvāranti ca kāyakammabhūtānamakusalānaṃ pavesanabhūtaṃ kāyaviññattisaṅkhātaṃ dvāraṃ. Sesapadadvayepīti ‘‘vācāya saṃvuto, manasā saṃvuto’’ti padadvayepi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve vā saṇṭhito ghāsacchādanamattameva paramaṃ pamāṇaṃ koṭi etassa , na tato paraṃ kiñci āmisajātaṃ pariyesati, paccāsisati cāti ghāsacchādanaparamo, tassa bhāvo ghāsacchādanaparamatātipi aṭṭhakathāmuttako nayo. Ghasitabbo asitabboti ghāso, āhāro, ābhuso chādeti paridahati etenāti acchādanaṃ, nivāsanaṃ, apica ghasanaṃ ghāso, ābhuso chādīyate acchādanantipi yujjati. Etadatthampīti ghāsacchādanatthāyāpi. Anesananti ekavīsatividhampi ananurūpamesanaṃ.


让我来直译这段巴利文：
2.245.。"so vatassāhaṃ"这里分词为"so vata assaṃ ahaṃ",我也会像那个王一样。如果问"怎么样"?如果我作福业,由此意思而说"so vata ahaṃ"等。vata声表示譬喻。因此说"如此形态"。"诸福业"是依更殊胜的福业而说,因为意在比其他时所作福业更殊胜的出家。在"so vatassāya"读法中我也会像那个王一样。怎样?"如果作福业"由于意义可能而说"就是这个意义"。因为在与最高位格结合时,即使ahaṃ声未使用,因为被ayaṃ声指示而如同使用。某些人想要第一读法的意思是:"我会这样形态,如果作福业"。如此的话,在第二读法中不应说"就是这个意义",因为那里以ayaṃ声指示ahaṃ声,且因为"so"有其他应指示的可能。"那个"即布施。"百分之一"即成百的分之一,意思是说把王的布施分成百份其中之一。"终生不能布施"即即使终生为了布施而努力也不能布施百分之一,因此我将出家,意思是在出家上努力。说"yaṃ nūna"不变词表示思维义而说"如此思维性"。
"以身闭"即以身应当防护的以身门转起的恶法依防护方式而闭。但依勤求说法意思应与"应住"结合而说"关闭不善进入门"。应补充"成为"。"不善进入门"即作为身业的不善进入的称为身表的门。"在其余两句"即在"以语防护,以意防护"两句。"以饮食衣服为最"即在寻求饮食衣服上依削减为最,或住立在最上性中以饮食衣服量为最高极限,不寻求、不期望那之外任何物质,这是饮食衣服为最,那个性质是饮食衣服最性也是非义疏的方法。应被吃被食用为饮食即食物,以此完全覆盖穿著为衣服即衣著,或者吃为饮食,完全被覆盖为衣服也适合。"为此义"即为饮食衣服。"不当寻求"即二十一种不适当寻求。


Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ, sambandhībhūtānaṃ kāyavivekoti sambandho. Nekkhammābhiratānanti jhānābhiratānaṃ. Paramavodānappattānanti tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ cittavisuddhiṃ pattānaṃ. Nirupadhīnanti kilesūpadhiabhisaṅkhārūpadhīhi accantavigatānaṃ. Visaṅkhāraṃ vuccati nibbānaṃ, tadadhigamanetā visaṅkhāragatā, arahanto, tesaṃ. ‘‘Evaṃ vutte’’ti iminā mahāniddese (mahāni. 7, 9) āgatabhāvaṃ dasseti. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi vattabbo itaresu siddhesu tassāpi sijjhanato, vinā ca tasmiṃ siddhepi itare samasijjhanato. Tathā dutiyopi. Tatiyo pana itarehi saheva vattabbo. Na vinā itaresu siddhesuyeva tassa sijjhanatoti daṭṭhabbaṃ. ‘‘Gaṇasaṅgaṇikaṃ pahāyā’’tiādi tadadhippāyavibhāvanaṃ. Tattha gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya. Kāyena eko viharati vicarati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya. Eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇakaraṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena pana sātisayāti āha ‘‘phalasamāpattiṃ vā nirodhasamāpattiṃ vā’’ti. Phalapariyosāno hi nirodho. Pavisitvāti samāpajjanavasena antokatvā. Nibbānaṃ patvāti ettha ussukkavacanametaṃ ārammaṇakaraṇena, cittacetasikānaṃ nirodhena ca nibbutipajjanassa adhippetattā. Codanattheti jānāpetuṃ ussāhakaraṇatthe.

184.Abhiharitvāti abhimukhabhāvena netvā. Nanti tathā pabbajjāya viharantaṃ. Abhihāroti nimantanavasena abhiharaṇaṃ. ‘‘Cīvarādīhi payojanaṃ sādhessāmī’’ti vacanasesena yojanā. Tathā ‘‘yenattho, taṃ vadeyyāthā’’ti. Cīvarādivekallanti cīvarādīnaṃ lūkhatāya vikalabhāvaṃ. Tadubhayampīti tadeva abhihāradvayampi. Sappāyanti sabbagelaññāpaharaṇavasena upakārāvahaṃ. Bhāvino anatthassa ajananavasena paripālanaṃ rakkhāgutti. Paccuppannassa pana anatthassa nisedhavasena paripālanaṃ āvaraṇagutti. Kimatthiyaṃ ‘‘dhammika’nti visesananti āha ‘‘sā panesā’’tiādi. Vihārasīmāyāti upacārasīmāya, lābhasīmāya vā.

185. Kevalo yadi-evaṃ-saddo pubbe vuttatthāpekkhakoti vuttaṃ ‘‘yadi tava dāso’’tiādi. Evaṃ santeti evaṃ labbhamāne sati. Dutiyaṃ upādāya paṭhamabhāvo, tasmā ‘‘paṭhama’’nti bhaṇanto aññassāpi atthitaṃ dīpeti. Tadeva ca kāraṇaṃ katvā rājāpi evamāhāti dassetuṃ ‘‘paṭhamanti bhaṇanto’’tiādi vuttaṃ. Tenevāti paṭhamasaddena aññassāpi atthitādīpaneneva.

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā



让我来直译这段巴利文：
"住立远离身者"即住立远离群众聚集者,与身远离相关联的关联。"乐于出离者"即乐于禅那者。"得最清净者"即以那个禅那喜悦而得到最高上清净心清净者。"无依者"即以烦恼依、行依而完全离去者。涅槃称为无行,以证得那个而去向无行,阿罗汉们,他们的。以"如此说"这个显示在大义释中而来。这里第一远离应与其他两种远离一起说,因为在其他成就时它也成就,或在它单独成就时其他也同样成就。第二也如此。但第三只应与其他一起说。应知在其他成就时它才成就,不是单独。"舍离群众聚集"等是显示那个意趣。其中在众中人群会合为群众聚集,舍离那个。以身独住独行因为人的方面无伴侣。在心中烦恼会合为心烦恼聚集,舍离那个。独住因为烦恼方面无伴侣。因为道是一心刹那性,种姓等只是作所缘而已,不依它们而有殊胜触证涅槃乐,但依果定灭尽定而有殊胜而说"或果定或灭尽定"。因为灭是以果为终。"进入"即以入定方式而作于内。"到达涅槃"这里这是勤求说,因为意在以作所缘和以心心所灭而触证涅槃。"在劝导义"即在使知而作努力义。
184. "带来"即以面向性而带。"他"即如此以出家而住者。"带来"即以邀请方式而带。与"我们将成就衣等用处"补充语结合。同样与"你们应说有用处的"。"衣等缺乏"即衣等因粗劣而缺乏性。"那两者"即那个两种带来。"适宜"即依除去一切病而带来利益。依不生未来的无利而保护是保护防护。但依遮止现在的无利而保护是遮蔽防护。为什么"法"这个修饰语而说"但那个"等。"住处界"即近行界或得益界。
185. 只是yadi和evaṃ声期待前面所说的义而说"如果你的奴仆"等。"如此时"即如此获得时。第二依止第一性,因此说"第一"时显示其他的存在。而以那个为因而王也如此说,为显示这个而说"说第一"等。"以那个"即以第一声显示其他的存在。
第二现见沙门果解释

186.Kasatīti vilekhati kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti vuttaṃ ‘‘ekagehamatte jeṭṭhako’’ti. Idaṃ vuttaṃ hoti – gahassa pati gahapati, khuddako gahapati gahapatiko ekasmiññeva gehamatte jeṭṭhakattāti, khuddakabhāvo panassa gehavasenevāti katvā ‘‘ekagehamatte’’ti vuttaṃ. Tena hi anekakulajeṭṭhakabhāvaṃ paṭikkhipati, gahaṃ, gehanti ca atthato samānameva. Karasaddo balimhīti vuttaṃ ‘‘balisaṅkhāta’’nti. Karotīti abhinipphādeti sampādeti. Vaḍḍhetīti uparūpari uppādanena mahantaṃ sannicayaṃ karoti.

Kasmā tadubhayampi vuttanti āha ‘‘yathā hī’’tiādi. Appampi pahāya pabbajituṃ dukkaranti dassanañca pageva mahantanti viññāpanatthaṃ. Esā hi kathikānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpananti. Appampi pahāya pabbajituṃ dukkarabhāvo pana majjhimanikāye majjhimapaṇṇāsake laṭukikopamasuttena (ma. ni. 2.148 ādayo) dīpetabbo. Vuttañhi tattha ‘‘seyyathāpi udāyi puriso daliddo assako anāḷhiyo, tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā’’ti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavārepi bhogaggahaṇaṃ na katanti āha ‘‘dāsavāre panā’’tiādi. Attanopi anissaroti attānampi sayamanissaro. Yathā ca dāsassa bhogāpi abhogāyeva parāyattabhāvato, evaṃ ñātayopīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ. Parivaṭṭati paramparabhāvena samantato āvaṭṭatīti parivaṭṭo, ñātiyeva. Tenāha ‘‘ñātiyeva ñātiparivaṭṭo’’ti.

Paṇītatarasāmaññaphalavaṇṇanā

189.Tanti yathā dāsavāre ‘‘evamevā’’ti vuttaṃ, na tathā idha kassakavāre, tadavacanaṃ kasmāti anuyuñjeyya ceti attho. Evamevāti vuccamāneti yathā paṭhamadutiyāni sāmaññaphalāni paññattāni, tathāyeva paññapetuṃ sakkā nu khoti vutte. Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi. Sāmaññaphalaṃ dīpetuṃ pahoti anantapaṭibhānatāya vicittanayadesanabhāvato. Tatthāti evaṃ dīpane. Pariyantaṃ nāma natthi anantanayadesanabhāvato, savane vā asantosanena bhiyyo bhiyyo sotukāmatājananato sotukāmatāya pariyantaṃ nāma natthīti attho. Tathāpīti ‘‘desanāya uttaruttarādhikanānānayavicittabhāve satipī’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ, satipi evaṃ apariyantabhāvetipi yujjati. Anumānañāṇena cintetvā. Upari visesanti taṃ ṭhapetvā tadupari visesameva sāmaññaphalaṃ pucchanto. Kasmāti āha ‘‘savane’’tiādi. Etena imamatthaṃ dīpeti – anekatthā samānāpi saddā vatticchānupubbikāyeva taṃtadatthadīpakāti.

Sādhukaṃ sādhūti ekatthametaṃ sādhusaddasseva ka-kārena vaḍḍhetvā vuttattā. Teneva hi sādhukasaddassatthaṃ vadantena sādhusaddo atthuddhāravasena udāhaṭo. Tena ca nanu sādhukasaddasseva atthuddhāro vattabbo, na sādhusaddassāti codanā nisedhitā. Āyācaneti abhimukhaṃ yācane, abhipatthanāyanti attho. Sampaṭicchaneti paṭiggahaṇe. Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho.

Sādhu dhammarucīti gāthā ummādantījātake (jā. 2.

让我来直译这段巴利文：
186. "耕作"即掘土作耕。"居士"这里ka声表示少义而说"在一家中为长"。这是说 - 家的主为居士,小居士为居士子因为只在一个家中为长,但他的小性只依家而说"在一家中"。因为以这个否定多家长性,家和住处意义上是相同的。kara声表示税而说"称为税"。"作"即生产完成。"增长"即以一再生起而作大积聚。
为什么说那两者而说"因为如"等。为了显示舍弃少许也难以出家,何况大量。因为这是说法者的本性,即以任何方式显示其他义。但舍弃少许也难以出家性应以中部中分五十鹌鹑喻经显示。因为那里说:"优陀夷,譬如有人贫穷无资无产,他有一个破损倒塌鸦能进不是最好的小屋,一个破损不是最好的床"等详细。如果舍弃少许财物也难以出家,为什么在奴仆段不取财物而说"但在奴仆段"等。"自己也非主"即自己也不自主。应知如奴仆的财物也非财物因为依他性,如此亲属也是,因此在奴仆段也不取亲属眷属。以相续性从各方转为眷属,即亲属。因此说"亲属即亲属眷属"。
更胜沙门果解释
189. "那个"即如在奴仆段说"如此",不如此在这耕者段,为什么不说那个的意思。"如此说时"即如第一第二沙门果被施设,如此能够施设吗被说时。"如此"即如所说奴仆耕者譬喻相似的譬喻。能显示沙门果因为无边辩才而有种种方法说法性。"在那里"即如此显示中。没有边际因为无边方法说法性,或在听闻中以不满足而生一再欲闻故欲闻性没有边际的意思。"即使如此"由阿阇黎说"即使在说法有上上殊胜种种方法美妙性中",或即使如此无边际性也适合。以推理智思维。"上殊胜"即置那个而问那之上殊胜的沙门果。为什么而说"在听闻"等。以此显示此义 - 声虽有多义但只依说欲顺序而显示那那义。
"善善"这是同义因为善声以ka音而增说。因此说善善声的义时以义引出方式引用善声。以那个否定难道不应说善善声的义引出,不是善声的质问。"在祈请"即在面向祈求,意思是希求。"在同意"即在接受。"在欢喜"即在依现有功德而欢喜满足,意思是作高扬。
"善法欲"偈在疯女本生

18.101). Tatthāyamaṭṭhakathāvinicchayapaveṇī – sucaritadhamme rocetīti dhammaruci, dhammaratoti attho. Tādiso hi jīvitaṃ jahantopi akattabbaṃ na karoti. Paññāṇavāti paññavā ñāṇasampanno. Mittānamaddubbhoti mittānaṃ adussanabhāvo. ‘‘Adūsako anupaghātako’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ. ‘‘Adrubbho’’tipi pāṭho da-kārassa dra-kāraṃ katvā.

Daḷhīkammeti sātaccakiriyāyaṃ. Āṇattiyanti āṇāpane. Idhāpīti sāmaññaphalepi. Assāti sādhukasaddassa. ‘‘Suṇohi sādhukaṃ manasi karohī’’ti hi sādhukasaddena savanamanasikārānaṃ sātaccakiriyāpi tadāṇāpanampi jotitaṃ hoti. Āyācaneneva ca uyyojanasāmaññato āṇatti saṅgahitāti na sā visuṃ atthuddhāre vuttā. Āṇārahassa hi āṇatti , tadanarahassa āyācananti viseso. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhukasaddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ, tassa vā atthattayassa idha yogyataṃ vibhāvetuṃ ‘‘daḷhīkammatthena hī’’tiādi vuttaṃ. Suggahitaṃ gaṇhantoti suggahitaṃ katvā gaṇhanto. Sundaranti bhāvanapuṃsakaṃ. Bhaddakanti pasatthaṃ, ‘‘dhamma’’nti iminā sambandho. Sundaraṃ bhaddakanti vā savanānuggahaṇe pariyāyavacanaṃ.

Manasi karohīti ettha na ārammaṇapaṭipādanalakkhaṇo manasikāro, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbake citte ṭhapanalakkhaṇoti dassento ‘‘āvajja, samannāharā’’ti āha. Avikkhittacittoti yathāvuttamanasikāradvayapubbakāya cittapaṭipāṭiyā ekārammaṇe ṭhapanavasena anuddhatacitto hutvā. Nisāmehīti suṇāhi, anaggharatanamiva vā suvaṇṇamañjusāya dullabhadhammaratanaṃ citte paṭisāmehītipi attho . Tena vuttaṃ ‘‘citte karohī’’ti. Evaṃ padadvayassa paccekaṃ yojanāvasena atthaṃ dassetvā idāni paṭiyogīvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanato, tena sotaṃ odahāti atthaṃ dasseti. Manindriyavikkhepavāraṇaṃ manasikārena daḷhīkammaniyojanena aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ ‘‘sādhuka’’nti visesetvā vuttattā. Atthavipallāsaggāhavāraṇepi esa nayo.

Dhāraṇūpaparikkhādīsūti ettha ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭivedhe ca saṅgaṇhāti. Yathādhippetamatthaṃ byañjeti pakāseti, sayametenāti vā byañjanaṃ, sabhāvanirutti, saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sahappavatti hi ‘‘sampannatā samavāyatā vijjamānatā’’tiādinā anekavidhā, idha pana sampannatāyeva tadaññassa asambhavato, tasmā ‘‘saha byañjanenā’’ti nibbacanaṃ katvāpi ‘‘byañjanasampanno’’ti (dī. ni. ṭī. 

让我来直译这段巴利文：
18.101. 这里这是义疏决定传承 - 喜好善行法为法欲,意思是爱法。因为这样的人即使舍弃生命也不作不应作。"有慧"即有慧具足智。"不害友"即对朋友不伤害性。阿阇黎说"不伤害不侵害"。"不害"也是读法以da音作dra音。
"在加强"即在持续作。"在命令"即在令作。"在这里也"即在沙门果也。"它的"即善善声的。因为"善善听,善善作意"以善善声显示听与作意的持续作和令作。以祈请而由劝导共性摄取命令故在义引出中不别说它。因为对应受命令者为命令,对不应受命令者为祈请是差别。"在善也"即在善义也。现在为显示如所说善善声三义所显的殊胜,或显示那三义在这里的适合性而说"因为以加强义"等。"取善取"即作善取而取。"善"是中性词。"好"即赞叹,与"法"这个结合。或"善好"在听和取是同义语。
"作意"这里不是安立所缘相的作意,而是显示以心路安立速行安立作意为前行而住立心相而说"注意,作意"。"不散乱心"即以如所说二作意为前行的心相续而依住立在一所缘方式而成不掉举心。"理解"即听,或如宝库中无价宝一样把难得法宝放入心中的意思。因此说"在心作"。如此显示两词各别结合方式的义后,现在为显示对对方方式而说"又"等。其中遮止听根散乱依令作听而遮止其他作用,以那个显示倾耳而听的义。遮止意根散乱以作意加强令作而遮止其他思维。遮止文异执取因以"善善"而别说。在遮止义异执取也是这个方法。
"在持考察等"这里以等声摄取权衡决定等,和见的善通达。显示如所欲义,或以此自己为文,自体语言,与文为有文,意思是具足文。因为俱生有多种如"具足性、和合性、存在性"等,但这里只是具足性因为其他不可能,因此作"与文"的词源解释后也说"具足文

1.189) attho ācariyena vuttoti daṭṭhabbaṃ, yathā taṃ ‘‘na kusalā akusalā, kusalapaṭipakkhā’’ti (dha. sa. 1) araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādi, saha atthenāti sāttho, vuttanayena atthasampannoti attho. Sādhukapadaṃ ekameva samānaṃ āvuttinayādivasena ubhayattha yojetabbaṃ. Kathanti āha ‘‘yasmā’’tiādi. Dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanātthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā…pe… manasi karohī’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ dukkhogāhatā, desanāñāṇassa dukkarabhāvato desanāya, uppādetumasakkuṇeyyatāya, tabbisayañāṇuppattiyā ca dukkarabhāvato paṭivedhassa dukkhogāhatā veditabbā. Yamettha vattabbaṃ, taṃ nidānavaṇṇanāyaṃ vuttameva.

‘‘Suṇāhi sādhuka’’nti ‘‘sādhukaṃ manasi karohī’’ti vadanto na kevalaṃ atthakkamato eva ayaṃ yojanā, atha kho saddakkamatopi ubhayattha sambandhattāti dasseti. ‘‘Sakkā mahārājā’’ti idhāpi ‘‘aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti idamanuvattatīti āha ‘‘evaṃ paṭiññātaṃ sāmaññaphaladesana’’nti. Vitthārato bhāsananti atthameva daḷhaṃ karoti ‘‘desessāmīti saṃkhittadīpana’’ntiādinā. Hi-saddo cettha luttaniddiṭṭho. Idaṃ vuttaṃ hoti – desanaṃ nāma uddisanaṃ. Bhāsanaṃ nāma niddisanaṃ paribyattakathanaṃ. Tenāyamattho sambhavatīti yathāvuttamatthaṃ sagāthāvaggasaṃyutte vaṅgīsasutte (saṃ. ni. 1.214) gāthāpadena sādhetuṃ ‘‘tenāhā’’tiādi vuttaṃ.

Sāḷikāyiva nigghosoti sāḷikāya nigghoso viya, yathā sāḷikāya ālāpo madhuro kaṇṇasukho pemanīyo, evanti attho. Paṭibhānanti cetassa visesanaṃ liṅgabhedassapi visesanassa dissanato yathā ‘‘guṇo pamāṇa’’nti. Paṭibhānanti ca saddo vuccati paṭibhāti taṃtadākārena dissatīti katvā. Udīrayīti uccārayi, vuccati vā, kammagabbhañcetaṃ kiriyāpadaṃ. Iminā cetaṃ dīpeti – āyasmantaṃ dhammasenāpatiṃ thometukāmena desanābhāsanānaṃ visesaṃ dassentena pabhinnapaṭisambhidena āyasmatā vaṅgīsattherena ‘‘saṅkhittena, vitthārenā’’ti ca visesanaṃ kataṃ, tenāyamattho viññāyatīti.

Evaṃ vutteti ‘‘bhāsissāmī’’ti vutte. ‘‘Na kira bhagavā saṅkhepeneva desessati, atha kho vitthārenapi bhāsissatī’’ti hi taṃ padaṃ sutvāva ussāhajāto sañjātussāho, haṭṭhatuṭṭhoti attho. Ayamācariyassa adhippāyo. Apica ‘‘tena hi mahārāja suṇohi sādhukaṃ manasi karohi, bhāsissāmī’’ti vuttaṃ sabbampi uyyojanapaṭiññākaraṇappakāraṃ ussāhajananakāraṇaṃ sabbeneva ussāhasambhavato, tasmā evaṃ vutteti ‘‘suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti vutte sabbeheva tīhipi padehi ussāhajātoti attho daṭṭhabbo. Paccassosīti pati assosi bhagavato vacanasamanantarameva pacchā assosi, ‘‘sakkā pana bhante’’tiādinā vā pucchitvā puna ‘‘evaṃ bhante’’ti assosīti attho. Taṃ pana patissavanaṃ atthato sampaṭicchanamevāti āha ‘‘sampaṭicchi, paṭiggahesī’’ti. Teneva hi ‘‘iti attho’’ti avatvā ‘‘iti vuttaṃ hotī’’ti vuttaṃ.



让我来直译这段巴利文：
1.189. "的意思由阿阇黎说应知,如"非善非不善,善的对立"因为应趋近应随顺故为义,如四遍净戒等,与义为有义,如所说方式具足义的意思。善善词虽然相同一个,依重复方法等方式在两处应结合。怎样而说"因为"等。名为法即教理。名为说即以意确立的那个教理的说示。名为义即教理的义。名为通达即教理和教理义如实了知。因为这些法说义通达如被兔等(浅智者)如大海难以趟入,难得立足,因此甚深。因此说"因为...乃至...作意"。这里因为通达难作故法义难趟入,因为说智难作故说[难趟入],因为不能生起,及因为那境智生起难作故通达难趟入应知。这里应说的,在序分解释中已说。
"善善听"说"善善作意"不只从义序这个结合,而且从语序也在两处结合而显示。"大王可能"这里也"在现法中更胜的其他现见沙门果...乃至...更胜"这个随行而说"如此许诺的沙门果说"。广说即以"我将说即简略显示"等坚固作义。这里hi声是省略所说。这是说 - 名为说即举说。名为说明即详说明白说。因此这个义可能而说"因此"等为以偈句证明如所说义在有偈篇相应八支经。
"如鹩哥声"即如鹩哥声,意思是如鹩哥语言悦耳可爱。"辩才"这是它的修饰语,因为见到即使性别不同的修饰语如"德量"。而"辩才"声被说因为以那那行相显现而作。"出"即发出,或被说,这是对象含的动词。以此显示这个 - 由想赞叹法将军尊者而显示说与说明差别的已通达无碍解的尊者鸯耆沙长老作"以略,以广"修饰语,因此这个义被了知。
"如此说"即说"我将说"。因为听了那个词"世尊不只以略说,而且也将以广说"而生起勇猛成生勇猛,意思是欢喜悦意。这是阿阇黎的意趣。又"那么大王善善听善善作意,我将说"所说一切劝导许诺作方式是生起勇猛因,因为以一切而有勇猛,因此"如此说"即说"听,善善作意,我将说"由一切三词而生起勇猛的意思应知。"听从"即从听紧接世尊的话后听,或以"尊者可能"等问后再以"如是尊者"而听的意思。但那个从听依义即同意而说"同意,接受"。因此不说"这个意思"而说"这是说"。

190. ‘‘Athassa bhagavā etadavocā’’ti vacanasambandhamattaṃ dassetvā ‘‘etaṃ avocā’’ti padaṃ vibhajitvā atthaṃ dassento ‘‘idānī’’tiādimāha. ‘‘Idhā’’ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ lokamevādhippetanti dasseti ‘‘desopadese nipāto’’ti iminā. Desassa upadisanaṃ desopadeso, tasmiṃ. Yadi sabbattha desopadese, athāyamattho na vattabbo avuttepi labbhamānattāti codanāyāha ‘‘svāya’’ntiādi. Sāmaññabhūtaṃ idhasaddaṃ gaṇhitvā ‘‘svāya’’nti vuttaṃ, na tu yathāvisesitabbaṃ. Tathā hi vakkhati ‘‘katthaci padapūraṇamattamevā’’ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati lokasaddena samānādhikaraṇabhāvato. Idha loketi ca jātikkhettaṃ, tatthāpi ayaṃ cakkavāḷo adhippeto. Sāsanamupādāya vuccati ‘‘samaṇo’’ti saddantarasannidhānato. Ayañhi catukaṅguttarapāḷi. Tattha paṭhamo samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ tattheva –

‘‘Katamo ca bhikkhave paṭhamo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti, (a. ni. 4.241) ‘‘katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hotī’’ti (a. ni. 4.241) ca ādi.

Okāsanti kañci padesamupādāya vuccati ‘‘tiṭṭhamānassā’’ti saddantarasannidhānato.

Idheva tiṭṭhamānassāti imissaṃyeva indasālaguhāyaṃ patiṭṭhamānassa, devabhūtassa me satoti devabhāvena, devo hutvā vā bhūtassa samānassa. Meti anādarayoge sāmivacanaṃ. Puna meti kattutthe. Idañhi sakkapañhato udāhaṭaṃ.

Padapūraṇamattameva okāsāpadisanassāpi asambhavena atthantarassa abodhanato. Pubbe vuttaṃ tathāgatassa uppattiṭṭhānabhūtameva sandhāya ‘‘loka’’nti vuttaṃ. Purimaṃ uyyojanapaṭiññākaraṇavisaye ālapananti puna ‘‘mahārājā’’ti ālapati. ‘‘Araha’’nti ādayo saddā vitthāritāti yojanā. Atthato hi vitthāraṇaṃ saddamukheneva hotīti ubhayattha saddaggahaṇaṃ kataṃ. Yasmā pana ‘‘aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādinā (udā. aṭṭha. 18; itivu. aṭṭha. 38) tathāgata-saddo udānaṭṭhakathādīsu, ‘‘araha’’nti ādayo ca visuddhimaggaṭīkāyaṃ (visuddhi. ṭī. 

让我来直译这段巴利文：
190. "然后世尊对他说这个"只显示语言连结后,分解"说这个"词而显示义而说"现在"等。以"这里"这个显示所说的处所是如来生起处所成的世间而说"在处所指示不变词"。处所的指示为处所指示,在那里。如果一切处在处所指示,那么这个义不应说因为不说也可得的质问而说"这个"等。取一般性的这里声而说"这个",但不是如应别说。因此将说"某处只是填词而已"。依世间而说因为与世间声是同位。而"在这世间"即生处界,在那里也意指这个轮围。依教而说"沙门"因为其他声的近。因为这是增支四集经文。那里第一沙门即预流。第二沙门即一来。因为那里说：
"比丘们,什么是第一沙门?这里比丘以尽三结而成为预流。什么是第二沙门?这里比丘以尽三结,以贪嗔痴薄而成为一来。"等。
依某处所而说"处"因为"住立"其他声的近。
"在这里住立"即在这个因陀罗石窟中站立,以天性存在的我或成为天而存在。"我的"在不敬用时为所有格。再"我"为能作义。因为这是从帝释问引用。
只是填词由于处所指示也不可能,因为不表示其他义。前面说的依如来生起处所成而说"世间"。前面在劝导许诺作境中招呼而再招呼"大王"。"阿罗汉"等声被详说为结合。因为依义详说只由声方式而在两处作取声。但因为以"也以其他八因世尊是如来"等如来声在优陀那义疏等中,而"阿罗汉"等在清净道论复注中

1.130) aparehipi pakārehi vitthāritā ācariyena, tasmā tesu vuttanayenapi tesamattho veditabbo. Tathāgatassa sattanikāyantogadhatāya ‘‘idha pana sattaloko adhippeto’’ti vatvā tatthāyaṃ yasmiṃ sattanikāye, yasmiñca okāse uppajjati, taṃ dassetuṃ ‘‘sattaloke uppajjamānopi cā’’tiādi vuttaṃ. Na devaloke, na brahmaloketi ettha yaṃ vattabbaṃ, taṃ parato āgamissati.

Tassāparenāti tassa nigamassa aparena, tato bahīti vuttaṃ hoti. Tatoti mahāsālato. Orato majjheti abbhantaraṃ majjhimapadeso. Evaṃ paricchinneti pañcanimittabaddhā sīmā viya pañcahi yathāvuttanimittehi paricchinne. Aḍḍhateyyayojanasateti paṇṇāsayojanehi ūnatiyojanasate. Ayañhi majjhimajanapado mudiṅgasaṇṭhāno, na samaparivaṭṭo, na ca samacaturasso, ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, tathāpi cesa kuṭilaparicchedena miniyamāno pariyanta parikkhepato navayojanasatiko hoti. Tena vuttaṃ ‘‘navayojanasate’’ti. Asītimahātherāti yebhuyyavasena vuttaṃ sunāparantakassa puṇṇattherassāpi mahāsāvakesu pariyāpannattā. Sunāparantajanapado hi paccantavisayo. Tathā hi ‘‘candanamaṇḍalamāḷapaṭiggahaṇe bhagavā na tattha aruṇaṃ uṭṭhapetī’’ti majjhimāgama- (ma. ni. aṭṭha. 4.397) saṃyuttāgamaṭṭhakathāsu (saṃ. ni. aṭṭha. 3.4.88-89) vuttaṃ. Sārappattāti kulabhogissariyādivasena, sīlasārādivasena ca sārabhūtā. Brāhmaṇagahapatikātibrahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

Tatthāti majjhimapadese, tasmiṃyeva ‘‘uppajjatī’’ti vacane vā. Sujātāyāti evaṃnāmikāya paṭhamaṃ saraṇagamanikāya yasattheramātuyā. Catūsu panetesu vikappesu paṭhamo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhitopi ‘‘uppajjatī’’ti vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannamattapaṭipattidassanavasena, tatiyo buddhakaradhammapāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ antimabhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi buddhatthāya kālamāgamayamāneneva tattha patiṭṭhanato. Catuttho buddhabhāvakaradhammasamārambhato paṭṭhāya bodhiyā niyatabhāvadassanena. Bodhiyā hi niyatabhāvappattito pabhuti ‘‘buddho uppajjatī’’ti viññūhi vattuṃ sakkā uppādassa ekantikattā. Yathā pana ‘‘sandanti nadiyo’’ti sandanakiriyāya avicchedamupādāya vattamānappayogo , evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsupi vikappesu ‘‘uppajjati nāmā’’ti vuttaṃ, pavattāparatavattamānavacanañcetaṃ. Catubbidhañhi vattamānalakkhaṇaṃ saddasatthe pakāsitaṃ –

‘‘Niccapavatti samīpo, pavattuparato tathā;

Pavattāparato ceva, vattamāno catubbidho’’ti.

Yasmā pana buddhānaṃ sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādiguṇarāsi āgato nāma hoti, tasmā tesaṃ nipphattasabbakiccattā arahattaphalakkhaṇe uppanno nāmāti ekaṅguttaravaṇṇanāyaṃ (a. ni. aṭṭha. 1.

我来直译这段巴利文:
1.130. 也被导师用其他方式详细解释，因此应当依照他们所说的方法理解其义。由于如来包含在七种众生之中，所以说"这里是指有情世间"。为了说明他在哪种众生中、在什么处所出现，所以说"出现在有情世间"等等。关于"不在天界，不在梵界"这段话，后面会详细说明。
"在其后方"是指在那城镇之后，意思是说在外面。"从那里"是指从大沙罗树。"此边中间"是指内部的中间区域。"如此界定"是指如同以五种标志确定界域一样，以前述五种标志来界定。"二百五十由旬"是指三百由旬少五十由旬。这个中国(中印度地区)形状如鼓，不是圆形，也不是正方形，直线测量有些地方是八十由旬，有些地方是一百由旬，但是若沿着弯曲的边界测量周长则有九百由旬。因此说"九百由旬"。"八十位大长老"是就大多数而言，因为孙那波兰陀的富楼那长老也被列入大弟子之中。孙那波兰陀地区是边远地区。正如在《中部》注和《相应部》注中说:"世尊不在那里接受檀香堂时让太阳升起"。"最富有的"是指在家族、财富、权势等方面，以及戒行等方面达到最高境界的。"婆罗门居士"是指梵与优、浦迦罗娑提等婆罗门以及给孤独等居士。
"在那里"是指在中国(中印度地区)，或者是指"出现"这句话。"苏阇达"是指这个名字的首位皈依三宝者、耶舍长老的母亲。在这四种解释中，第一种是从显示接近成佛的修行来说的。因为即使是处在非常接近的修行阶段也称为"出现"，因为必定会出现，更不用说已经达到修行的顶点。第二种是从导向成佛的出家开始，显示接近程度的修行。第三种是从圆满佛陀功德开始，显示趋向佛果的修行。因为大士从最后一世投生开始就不再积集成佛资粮，只是等待时机在那里建立。第四种是从开始实践成佛法门起，显示必定成佛。因为从确定必定成佛开始，智者就可以说"佛陀出现"，因为必定会出现。就像说"河流流动"是就流动这个动作的持续而用现在时，同样地，在四种解释中都说"称为出现"是就趣向出现这个动作的持续而言，这是表示行为持续的现在时用法。在语法书中说明了四种现在时的特征:
"持续进行、临近、
行为之后、以及行为持续，
现在时有这四种。"
又因为诸佛不像声闻弟子那样次第生起神通智等，而是与阿罗汉道同时获得一切智等全部功德，所以由于他们已完成一切任务，在证得阿罗汉果的刹那称为已出现，这是在《增支部》注中说的。

1.170) vuttaṃ. Asati hi nipphattasabbakiccatte na tāvatā ‘‘uppanno’’ti vattumarahati. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ ‘‘tathāgato sujātāya…pe… uppajjati nāmā’’ti vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tadeva sandhāya uppajjatīti vuttaṃ buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitasseva adhippetattā. Ayameva hi attho mukhyato uppajjatīti vattabbo. Tenāha ‘‘tathāgato…pe… attho’’ti.

Ettha ca ‘‘uppanno’’ti vutte atītakālavasena koci atthaṃ gaṇheyyāti tannivattanatthaṃ ‘‘uppanno hotī’’ti vuttaṃ. ‘‘Uppannā dhammā’’tiādīsu (dha. sa. tikamātikā 17) viya hi idha uppannasaddo paccuppannakāliko. Nanu ca arahattaphalasamaṅgīsaṅkhāto uppannoyeva tathāgato pavedanadesanādīni sādheti, atha kasmā yathāvutto arahattamaggapariyosāno uppajjamānoyeva tathāgato adhippeto. Na hi so pavedanadesanādīni sādheti madhupāyāsabhojanato yāva arahattamaggo, tāva tesaṃ kiccānamasādhanatoti? Na hevaṃ daṭṭhabbaṃ, buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitassa uppajjamānassa gahaṇeneva arahattaphalasamaṅgīsaṅkhātassa uppannassāpi gahitattā. Kāraṇaggahaṇeneva hi phalampi gahitaṃ tadavinābhāvittā. Iti pavedanadesanādisādhakassa arahattaphalasamaṅginopi tathāgatassa gahetabbattā neyyatthamidaṃ ‘‘uppajjatī’’ti vacanaṃ daṭṭhabbanti. Tathā hi aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.170) uppajjamāno, uppajjati, uppannoti tīhi kālehi atthavibhajane ‘‘dīpaṅkarapādamūle laddhabyākaraṇato yāva anāgāmiphalā uppajjamāno nāma, arahattamaggakkhaṇe pana uppajjati nāma, arahattaphalakkhaṇe uppanno nāmā’’ti vuttaṃ. Ayamettha ācariyadhammapālattherassa mati. Yasmā pana ekaṅguttaraṭṭhakathāyaṃ ‘‘ekapuggalo bhikkhave loke uppajjamāno uppajjatī’’ti (a. ni. 1.170) suttapadavaṇṇanāyaṃ ‘‘imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya uppajjatī’’ti vuttaṃ, ‘‘uppanno hotīti ayañhettha attho’’ti (a. ni. aṭṭha. 1.

我来直译这段巴利文：
1.170. 如此说。因为如果没有完成一切任务，就不应该说"已出现"。"最初出现的状态"是指在四种解释中最初说的"如来在苏阇达...等等...称为出现"这种如来存在的状态被称为已出现。正是指这个意思才说"出现"，因为是指处在非常接近成佛的修行阶段。这个意思才是主要应该说的"出现"。因此说"如来...等等...意思"。
这里，如果说"已出现"，有人可能会依过去时理解其义，为了避免这种理解才说"变成已出现"。因为这里的"已出现"一词是表示现在时的，就像在"已生起的诸法"等处一样。然而，被称为具足阿罗汉果的已出现的如来才能完成宣说教法等事，那么为什么说到阿罗汉道为止的正在出现的如来才是所指的意思呢？因为从食用乳糜直到证得阿罗汉道期间，他并未完成宣说教法等这些任务。
不应该这样理解，因为通过把握处在非常接近成佛的修行阶段而正在出现的意思，也已经包含了被称为具足阿罗汉果的已出现的意思。因为把握了因就已经把握了果，由于二者不可分离。因此，因为应当理解能够完成宣说教法等事的具足阿罗汉果的如来，所以应当理解这个"出现"的说法是需要引申的意思。
正如在《增支部》注中解释"正在出现"、"出现"、"已出现"这三种时态时说："从在燃灯佛足下得授记起直到证得阿那含果称为正在出现，在阿罗汉道剎那称为出现，在阿罗汉果剎那称为已出现。"这是导师法护长老在这里的见解。又因为在《增支部》注中注释"诸比丘，一个人出现于世间时出现"这经文时说："在这部经中也是指阿罗汉果剎那而说'出现'"，"这里的意思就是'变成已出现'"。

1.170) āgataṃ, tasmā idhāpi arahattaphalakkhaṇameva sandhāya uppajjatīti vuttanti dasseti ‘‘sabbapaṭhamaṃ uppannabhāvaṃ sandhāyā’’ti iminā. Tenāha ‘‘uppanno hotīti ayañhettha attho’’ti. Sabbapaṭhamaṃ uppannabhāvanti ca sabbaveneyyānaṃ paṭhamataraṃ arahattaphalavasena uppannabhāvanti attho. ‘‘Uppanno hotī’’ti ca iminā arahattaphalakkhaṇavasena atītakālaṃ dassetīti. Ayameva ca nayo aṅguttaraṭīkākārena ācariyasāriputtattherena adhippetoti.

So bhagavāti yo so tathāgato ‘‘araha’’ntiādinā pakittitaguṇo, so bhagavā. Idāni vattabbaṃ imasaddena nidasseti vuccamānatthassa parāmasanato. Idaṃ vuttaṃ hoti – nayidaṃ mahājanassa sammukhamattaṃ sandhāya ‘‘imaṃ loka’’nti vuttaṃ, atha kho ‘‘sadevaka’’ntiādinā vakkhamānaṃ anavasesapariyādānaṃ sandhāyāti. ‘‘Saha devehi sadevaka’’ntiādinā yathāvākyaṃ padanibbacanaṃ vuttaṃ, yathāpadaṃ pana ‘‘sadevako’’tiādinā vattabbaṃ, ime ca tagguṇasaṃviññāṇabāhiratthasamāsā. Ettha hi avayavena viggaho, samudāyo samāsattho hoti lokāvayavena kataviggahena lokasamudāyassa yathārahaṃ labbhamānattā. Samavāyajotakasahasaddayoge hi ayameva samāso viññāyati. Devehīti ca pañcakāmāvacaradevehi, arūpāvacaradevehi vā. Brahmunāti rūpāvacarārūpāvacarabrahmunā, rūpāvacarabrahmunā eva vā, bahukattukādīnamiva nesaṃ siddhi. Pajātattāti yathāsakaṃ kammakilesehi pakārena nibbattakattā.

Evaṃ vacanatthato atthaṃ dassetvā vacanīyatthato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi visuṃ gahitattā. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto, tannivāsī ca. Yasmā cesa dāmarikarājaputto viya tattha vasitattā pākaṭo, tasmā santesupi aññesu vasavattimahārājādīsu pākaṭatarena teneva visesetvā vuttoti, ayañca nayo majjhimāgamaṭṭhakathāyaṃ (ma. ni. aṭṭha. 

我来直译这段巴利文：
1.170. 已经来到这个结论，因此通过"指最初出现的状态"这句话显示在这里也是指阿罗汉果剎那而说"出现"。所以说"这里的意思就是'变成已出现'"。"最初出现的状态"是指对一切应度化者最先通过阿罗汉果而出现的状态。通过"变成已出现"这句话显示依阿罗汉果剎那的过去时。这也正是《增支部》复注作者导师舍利弗长老所意指的方法。
"彼世尊"是指那位如来，具有"阿罗汉"等所赞叹的功德，即是世尊。现在用"此"字来指示将要说的意思，因为它涉及到将要说明的内容。这里的意思是：说"此世间"不是仅仅指大众眼前的世间，而是指将要用"有天界"等词来说明的完全无余的含义。用"与诸天一起称为有天界"等来解释词句的意思，但是按照词语则应该说"有天界的"等，这些是以具有那种性质为认知对象的外在意义复合词。这里是用部分来分析，复合词的意思是整体，因为通过用世间部分来分析而适当地获得世间整体的意思。因为在表示和合的"俱"字相应时，就理解这种复合词。"诸天"是指五欲界天或无色界天。"梵天"是指色界、无色界梵天，或者只是指色界梵天，就像多数作者等的成立一样。"已生"是指由各自的业和烦恼以种种方式而生起。
这样从语词的意义显示了含义之后，为了显示应说的意义而说"在那里"等。"五欲界天"的提取是依剩余法则，因为其他的已经在别的词中分别提取了。"第六欲界天"的提取是依邻近法则。因为魔罗生在那里，也住在那里。又因为他像调皮的王子一样因住在那里而出名，所以虽然还有其他的他化自在天王等，但是用更加出名的他来特别说明，这个方法在《中部》注中

2.290) pakāsitova. Māraggahaṇena cettha taṃsambandhino devāpi gahitā okāsalokena saddhiṃ sattalokassa gahaṇato. Evañhi vasavattisattalokassa anavasesapariyādānaṃ hoti. Brahmakāyikādibrahmaggahaṇampi paccāsattiñāyena. Paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇanti paccatthikā eva paccāmittā, teyeva samaṇabrāhmaṇā, tesaṃ gahaṇaṃ tathā, tena bāhirakasamaṇabrāhmaṇaggahaṇaṃ vuttaṃ, nidassanamattañcetaṃ apaccatthikapaccāmittānampi tesaṃ iminā gahaṇato. Samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇanti pana sāsanikasamaṇabrāhmaṇānaṃ gahaṇaṃ veditabbaṃ. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vaseneva sattavisayopi lokasaddo viññāyati samavāyatthavasena tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana vijjamānatthavasena atulyayogavisayepi ayaṃ samāso labbhatīti byabhicāradassanato abyabhicārenatthañāpakaṃ pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti, na pana lokasaddena sattalokassa aggahitattā evaṃ vuttaṃ. Tenāha ‘‘tīhi padehi okāsalokena saddhiṃ sattaloko’’ti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā vuttaṃ ‘‘sadeva…pe… manussaggahaṇa’’nti. Tattha sammutidevā rājāno . Avasesamanussaggahaṇanti sammutidevehi, samaṇabrāhmaṇehi ca avasiṭṭhamanussānaṃ gahaṇaṃ. Etthāti etesu padesu. Tīhi padehīti sadevakasamārakasabrahmakapadehi. Dvīhīti sassamaṇabrāhmaṇīsadevamanussapadehi. Samāsapadatthesu sattalokassapi vuttanayena gahitattā ‘‘okāsalokena saddhiṃ sattaloko’’ti vuttaṃ.

‘‘Aparo nayo’’tiādinā aparampi vacanīyatthamāha. Arūpinopi sattā attano āneñjavihārena viharanto ‘‘dibbantīti devā’’ti idaṃ nibbacanaṃ laddhumarahantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā brahmajālādīsu ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi, (a. ni. 

我来直译这段巴利文：
2.290. 已经说明。通过提到魔罗，这里也包括与他相关的诸天，因为与空间世间一起把有情世间也包括进去。这样就完全无余地包括了他化自在天的有情世间。对梵辅等梵天的提取也是依邻近法则。"对立者、敌对者沙门婆罗门的提取"是指对立者就是敌对者，他们就是沙门婆罗门，对他们的提取就是这样，由此说明是对外道沙门婆罗门的提取，这只是一个例子，因为通过这个也包括了非对立非敌对的他们。但是"已息恶已除恶的沙门婆罗门的提取"应当理解为是对佛教沙门婆罗门的提取。虽然仅仅通过"有天界"等限定语就可以理解包含有情的"世间"一词，因为它们在和合义上是相同适用范围的，但是在"有毛有翼"等处，这种复合词也可以在现有义上不同适用范围的情况下获得，为了显示没有不定性而确定表达意思，所以说"通过'众生'一词表示有情世间"，而不是因为通过"世间"一词没有包括有情世间才这样说的。因此说"通过三个词与空间世间一起表示有情世间"。因为通过"有天界"等词包括了化生天，通过"有沙门婆罗门"词包括了清净天，所以说"有天...等等...人的提取"。其中"约定天"是指国王。"其余人的提取"是指除去约定天和沙门婆罗门后剩余的人的提取。"在这里"是指在这些词中。"通过三个词"是指通过有天界、有魔界、有梵界这些词。"通过两个"是指通过有沙门婆罗门、有天人这些词。因为在复合词的意义中也如前所说那样包括了有情世间，所以说"与空间世间一起表示有情世间"。
通过"另一种方法"等说明另一种应说的意义。无色界的众生以他们的不动住处而住，也配得上"因为发光故称为天"这个词源解释，所以说"通过'有天界'的提取包括了无色界"。因此世尊在《梵网经》等中说"与空无边处天为伴"等。;

3.197) arūpāvacarabhūto okāsaloko, sattaloko ca gahitoti attho. Evaṃ chakāmāvacaradevaloko, rūpī brahmalokoti etthāpi. Chakāmāvacaradevalokassa savisesaṃ māravase pavattanato vuttaṃ ‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti. So hi tassa dāmarikassa viya vasapavattanokāso. Rūpī brahmaloko gahito pārisesañāyena arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmasaṅkhātāsu aṭṭhasu parisāsu khattiyādicatuparisavaseneva tadaññāsaṃ sadevakādiggahaṇena gahitattā. Kathaṃ panettha catuparisavasena manussaloko gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇaparisā, brāhmaṇaparisā ca gahitā, ‘‘sadevamanussa’’nti iminā khattiyaparisā, gahapatiparisā cāti. ‘‘Paja’’nti iminā pana imāyeva catasso parisā vuttā. Catuparisasaṅkhātaṃ pajanti hi idha attho.

Aññathā gahetabbamāha ‘‘sammutidevehi vā saha manussaloko’’ti. Kathaṃ pana gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇabrāhmaṇā gahitā, ‘‘sadevamanussa’’nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā ca avasesamanussāti. Ito pana aññesaṃ manussasattānamabhāvato ‘‘paja’’nti iminā eteyeva catūhi pakārehi ṭhitā manussasattā vuttā. Catukulappabhedaṃ pajanti hi idha attho. Evaṃ vikappadvayepi pajāgahaṇena catuparisādivasena manussānaññeva gahitattā idāni avasesasattepi saṅgahetvā dassetuṃ ‘‘avasesasabbasattaloko vā’’ti vuttaṃ. Etthāpi catuparisavasena gahitena manussalokena saha avasesasabbasattaloko gahito, sammutidevehi vā saha avasesasabbasattalokoti yojetabbaṃ. Nāgagaruḷādivasena ca avasesasabbasattaloko. Idaṃ vuttaṃ hoti – catuparisasahito avasesasuddanāgasupaṇṇanerayikādisattaloko, catukulappabhedamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti.

Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagatiparicchedato, tabbijānanenāti vuttaṃ hoti. Paṭhamanayena hi pañcasu gatīsu devagatipariyāpannāva pañcakāmaguṇasamaṅgitāya, dīghāyukatāyāti evamādīhi visesehi seṭṭhā. Dutiyanayena pana arūpino dūrasamugghāṭitakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Ācariyehi pana dutiyanayameva sandhāya vuttaṃ. Evaṃ paṭhamapadeneva padhānanayena sabbalokassa sacchikatabhāve siddhepi iminā kāraṇavisesena sesapadāni vuttānīti dasseti ‘‘tato yesa’’ntiādinā. Tatoti paṭhamapadato paraṃ āhāti sambandho. ‘‘Chakāmāvacarissaro’’ tiyeva vutte sakkādīnampi tassa ādhipaccaṃ siyāti āsaṅkānivattanatthaṃ ‘‘vasavattī’’ti vuttaṃ, tena sāhasikakaraṇena vasavattāpanameva tassādhipaccanti dasseti. So hi chaṭṭhadevalokepi anissaro tattha vasavattidevarājasseva issarattā. Tenāha bhagavā aṅguttarāgamavare aṭṭhanipāte dānānisaṃsasutte ‘‘tatra bhikkhave vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā…pe… paranimmitavasavattī deve dasahi ṭhānehi adhigaṇhātī’’ti (a. ni. 

我来直译这段巴利文：
3.197. 意思是包括了无色界的空间世间和有情世间。同样在"六欲界天界、有色梵天界"这里也是如此。因为六欲界天界特别在魔罗的支配之下运作，所以说"通过'有魔界'的提取包括了六欲界天界"。因为这是他像那个调皮者一样的支配活动处。包括了有色梵天界是依剩余法则，因为无色梵天界已经分别提取了。"依四众"是指在刹帝利、婆罗门、居士、沙门、四大王天、三十三天、魔罗、梵天这八众中，只依刹帝利等四众，因为其他的已经通过"有天界"等提取了。但是这里如何依四众包括人世间呢？通过"有沙门婆罗门"包括了沙门众和婆罗门众，通过"有天人"包括了刹帝利众和居士众。而通过"众生"也是说这四众。因为这里的意思是指称为四众的众生。
他说应另外理解为"与约定天一起的人世间"。但是如何包括呢？通过"有沙门婆罗门"包括了沙门婆罗门，通过"有天人"包括了称为约定天的刹帝利和称为居士首陀罗的其余人类。因为除此之外没有其他人类众生，所以通过"众生"说的就是这些以四种方式存在的人类众生。因为这里的意思是指四种种姓差别的众生。这样在两种解释中通过"众生"的提取都只包括了依四众等的人类，现在为了显示也包括其余众生而说"或者其余一切有情世间"。在这里也应当理解为：与依四众包括的人世间一起包括其余一切有情世间，或者与约定天一起包括其余一切有情世间。其余一切有情世间是依龙、金翅鸟等。这里的意思是：包括了与四众在一起的其余纯龙、金翅鸟、地狱众生等有情世间，或者与四种种姓差别人类在一起的其余龙、金翅鸟、地狱众生等有情世间。
到此为止已经显示了分别取世间的解释，现在为了显示以那些特殊方式不分别取世间的解释而说"又在这里"等。其中"依最上限定"是指依最胜趣的限定，即依对它们的了知而说。因为依第一种方法，在五趣中天趣所属的是最殊胜的，因为具足五欲、长寿等等这些特殊性质。但是依第二种方法，无色界众生因为远离烦恼苦、具足寂静殊胜不动住处、特别长寿等等这些特殊性质而特别殊胜。但是导师们只是针对第二种方法而说的。这样虽然仅通过第一个词依主要方法就已经成立了对一切世间的证知，但是显示由于这个特殊原因而说其余词，通过"从那里那些"等。"从那里"与"说"相连。因为仅说"六欲界主"时可能会怀疑帝释等也在他的主权之下，为了避免这种怀疑而说"他化自在"，由此显示他的主权仅仅是以强制方式进行控制。因为他在第六天界也不是主，因为那里是他化自在天王才是主。因此世尊在《增支部》八集的布施功德经中说："比丘们，在那里他化自在天子因为多作布施功德事...等等...在十个方面胜过他化自在天众"。

8.36) vitthāro. Majjhimāgamaṭṭhakathāyampi vuttaṃ ‘‘tatra hi vasavattirājā rajjaṃ kāreti, māro pana ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatī’’ti (ma. ni. 1.60) ‘‘brahmā mahānubhāvo’’tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi heṭṭhā vuttameva. ‘‘Ekaṅguliyā’’tiādi ekadesena mahānubhāvatādassanaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Puthūti bahukā, visuṃ bhūtā vā. Ukkaṭṭhaṭṭhānānanti ukkaṃsagatikānaṃ. Bhāvānukkamoti bhāvavasena paresamajjhāsayānurūpaṃ ‘‘sadevaka’’ntiādipadānaṃ anukkamo, bhāvavasena anusandhikkamo vā bhāvānukkamo, atthānañceva padānañca anusandhānapaṭipāṭīti attho, ayameva vā pāṭho tathāyeva samantapāsādikāyaṃ (pārā. aṭṭha. verañjakaṇḍavaṇṇanā 1) diṭṭhattā, ācariyasāriputtattherena (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) ca vaṇṇitattā. ‘‘Vibhāvanānukkamo’’tipi pāṭho dissati, so pana tesu adiṭṭhattā na sundaro.

Idāni porāṇakānaṃ saṃvaṇṇanānayaṃ dassetuṃ ‘‘porāṇā panāhū’’tiādi vuttaṃ. Tattha aññapadena niravasesasattalokassa gahitattā sabbattha avasesalokanti anavasesapariyādānaṃ vuttaṃ. Tenāha ‘‘tibhavūpage satte’’ti, tedhātukasaṅkhāte tayo bhave upagatasatteti attho. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi ākārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Pakkhipitvāti atthavasena saṅgahetvā. Teyeva tibhavūpage satte ‘‘sassamaṇabrāhmaṇiṃ, sadevamanussa’’nti padadvaye pakkhipatīti ñāpetuṃ ‘‘punā’’ti vuttaṃ. Tena tenākārenāti sadevakattādinā, sassamaṇabrāhmaṇībhāvādinā ca tena tena pakārena. ‘‘Tibhavūpage satte’’ti vatvā ‘‘tedhātukamevā’’ti vadantā okāsalokena saddhiṃ sattaloko gahitoti dassenti. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

Sāmanti attanā. Aññatthāpohanena, antogadhāvadhāraṇena vā tappaṭisedhanamāha ‘‘aparaneyyo hutvā’’ti, aparehi anabhijānāpetabbo hutvāti attho. Abhiññāti ya-kāralopaniddeso yathā ‘‘paṭisaṅkhā yoniso’’ti (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; mahāni. 206) vuttaṃ ‘‘abhiññāyā’’ti. Abhisaddena na visesanamattaṃ jotitaṃ, atha kho visesanamukhena karaṇampīti dasseti ‘‘adhikena ñāṇenā’’ti iminā. Anumānādipaṭikkhepoti ettha ādisaddena upamānaatthāpattisaddantarasannidhānasampayogavippayogasahacaraṇādinā kāraṇalesamattena pavedanaṃ saṅgaṇhāti ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbadhammapaccakkhā buddhā bhagavanto. Bodheti viññāpetīti saddato atthavacanaṃ. Pakāsetīti adhippāyato. Evaṃ sabbattha vivecitabbo.

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Hitvāpīti pi-saddaggahaṇaṃ phalasamāpattiyā antarā ṭhitikāpi kadāci bhagavato desanā hotīti katvā kataṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇampi pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya pubbe ṭhitaṭṭhānato paṭṭhāya dhammaṃ desetīti aṭṭhakathāsu (ma. ni. aṭṭha. 

我来直译这段巴利文：
8.36. 详细解释。在《中部》注中也说："因为在那里他化自在天王行使统治权，但是魔罗只是在一处对自己的眷属行使权力，像在王国边境的调皮王子一样居住"。"大威力梵天"等是依大梵天的威力而说。因为前面已经说过"依最上限定"。"以一指"等是显示以一部分来说明大威力。"无上"是指最胜的九出世间法。"众多"是指很多，或者是指分别存在。"最上处"是指最胜趣。"顺序意趣"是指依意趣顺着他人的意乐而有"有天界"等词的顺序，或者是依意趣的连结顺序叫做顺序意趣，意思是义理和词句的连结次第，或者就是这个读法，因为在《一切欢喜》中也是这样看到的，也被导师舍利弗长老解释过。也看到"明显顺序"的读法，但是因为在那些中没有看到所以不好。
现在为了显示古德们的注释方法而说"但是古德们说"等。其中因为通过其他词包括了无余有情世间，所以说在一切处都是其余世间的完全无余含摄。因此说"趣向三有的众生"，意思是趣向称为三界的三有的众生。"以三种方式"是指以称为天、魔、梵天俱有性的三种方式。"在三个词处"是指在"有天界"等三个词处。"放入"是指依义理包括。为了说明把那些趣向三有的众生再放入"有沙门婆罗门、有天人"这两个词中而说"又"。"以那那种方式"是指以有天界等、有沙门婆罗门性等那那种方式。说了"趣向三有的众生"之后又说"就是三界"，显示与空间世间一起包括了有情世间。这就是"但是古德们说完全包括了三界"的解释。
"自己"是指自身。通过排除他处，或者通过内含限定而说"成为不需要他引导"，意思是成为不需要被他人了知。"通智"是省略"ya"字的说明，就像说"如理思维"那样说"通智"。通过"通"字不仅表示限定，而且通过限定也表示工具，通过"以殊胜智"来显示这点。"排除推理等"中的"等"字包括通过譬喻、义准、他言、近邻、相应、不相应、共存等微细因由而宣说，因为它们都是同一证量。因为诸佛世尊在一切处都有无碍的智行，所以亲证一切法。"使觉悟"是从词义上说明。"开示"是从意趣上说。这样在一切处都应当分别。
"无上远离乐"是指果定之乐。说"也离开"中的"也"字是考虑到有时世尊的说法也是在果定中间停住的情况而说的。因为世尊在说法时，在听众表示赞叹或者思维所闻法的那个刹那，也以预先决定而限定那个刹那入果定，又如所限定地出定后从先前所住处开始说法，这是在诸注释书中;

2.387) vuttovāyamattho. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa ca vasena bahuṃ vā desento. Kathaṃ desetīti āha ‘‘ādimhipī’’tiādi. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti vuttaṃ ‘‘anavajjameva katvā’’ti. Desanāyāti pariyattidhammassa desakāyattena hi āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti pariyattidhammo vuccati. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu gāthādisamaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāramāropetvā dassento ‘‘atthi desanāya ādimajjhapariyosāna’’nti āha. Sāsanassāti paṭipattidhammassa. Sāsitabbapuggalagatena hi yathāparādhādinā sāsitabbabhāvena anusāsanaṃ, tadaṅgavinayādivasena vinayananti katvā paṭipattidhammo ‘‘sāsana’’nti vuccati. Atthi sāsanassa ādimajjhapariyosānanti sambandho. Catuppadikāyapīti ettha pi-saddo sambhāvane, tena evaṃ appakatarāyapi ādimajjhapariyosānesu kalyāṇatā, pageva bahutarāyāti sambhāveti. Padañcettha gāthāya catutthaṃso, yaṃ ‘‘pādo’’tipi vuccati, eteneva tipādikachapādikāsupi yathāsambhavaṃ vibhāgaṃ dasseti. Evaṃ suttāvayave kalyāṇattayaṃ dassetvā sakalepi sutte dassetuṃ ‘‘ekānusandhikassā’’tiādi vuttaṃ. Tattha nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya ‘‘ekānusandhikassā’’ti āha. Itarasmiṃ pana teneva dhammavibhāgena ādimajjhapariyosānā labbhantīti ‘‘anekānusandhikassā’’tiādi vuttaṃ. Nidānanti ānandattherena ṭhapitaṃ kāladesadesakaparisādiapadisanalakkhaṇaṃ nidānaganthaṃ. Idamavocāti nigamanaṃ upalakkhaṇameva ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti nigamanassapi gahetabbato. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni satthu desanāya anuvidhānato tadantogadhānevāti veditabbaṃ. Ante anusandhīti sabbapacchimo anusandhi.

‘‘Sīlasamādhivipassanā’’tiādinā sāsanassa idha paṭipattidhammataṃ vibhāveti. Vinayaṭṭhakathāyaṃ pana ‘‘sāsanadhammo’’ti vuttattā –

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124);

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo eva sīlādiatthavasena kalyāṇattayavibhāvane vutto. Idha pana paṭipattiyeva. Tena vakkhati ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti. Sīlasamādhivipassanā ādi nāma sāsanasampattibhūtānaṃ uttarimanussadhammānaṃ mūlabhāvato. Kusalānaṃ dhammānanti anavajjadhammānaṃ. Diṭṭhīti vipassanā, avinābhāvato panettha samādhiggahaṇaṃ. Mahāvaggasaṃyutte bāhiyasuttapadamidaṃ (saṃ. ni. 

我来直译这段巴利文：
2.387. 已经说明这个意思。"说少或多"是指对利根者说少，对中根者和钝根者说多。怎样说呢？解释说"在开始"等。法的殊胜性是由于出离性，出离性是由于完全无过失性，所以说"只作无过失"。"说法"是指通过教法的说法者所具有的命令等方式来教导、启发，所以称为教法。虽然从究竟义来说没有离开部分而独存的整体，但是当观察那些部分为整体形式时有偈颂等共称，把它表现为好像从那里分离出来一样，安立了有关联的言说，所以说"说法有开始、中间、结尾"。"教导"是指修行法。因为由于应被教导的人依所犯等而有应被教导性，所以是教诫，由于以彼分断除等方式调伏，所以修行法称为"教导"。"教导有开始、中间、结尾"这样连接。"即使是四句"中的"即"字表示推崇，由此推崇说：如此少的也在开始、中间、结尾上殊胜，更何况多的。这里"句"是偈颂的第四部分，也称为"足"，就由此也显示在三句、六句等中依相应的分段。这样显示了经文部分的三种殊胜后，为了显示在整个经中而说"对单一主题的"等。其中针对不太多分段而依主题顺序是单一主题，所以说"对单一主题的"。但在其他情况下，正是通过那个法的分段而得到开始、中间、结尾，所以说"对多主题的"等。"因缘"是阿难长老所立的具有说明时间、处所、说者、听众等特征的因缘文。"这样说"是结语的标示，因为也应该理解"如是所说，依此而说"等结语。应当知道即使是结集者所立的因缘和结语，由于随顺世尊的教法所以也包含在其中。"最后主题"是指最后的主题。
通过"戒定慧"等显示教导在这里是修行法。但是在《律》注中因为说"教导法"，所以：
"诸恶莫作，
众善奉行，
自净其意，
是诸佛教。"
这样所说的师尊教导的解说者即是依戒等义而说明三种殊胜的教法。但这里只是修行。因此将要说"这里是指说法的开始、中间、结尾"。戒定慧称为开始，因为是作为教导成就的上人法的根本。"诸善法"是指无过失法。"见"是指观，而这里取"定"是因为不相离。这是《相应部》大品的跋醯经的文句;

5.381). Kāmaṃ sutte ariyamaggassa antadvayavigamena tesaṃ majjhimapaṭipadābhāvo vutto, majjhimabhāvasāmaññato pana sammāpaṭipattiyā ārambhanipphattīnaṃ majjhimabhāvassāpi sādhakabhāve yuttanti āha ‘‘atthi bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhāti evaṃ vutto ariyamaggo majjhaṃ nāmā’’ti, sīlasamādhivipassanāsaṅkhātānaṃ ārambhānaṃ, phalanibbānasaṅkhātānañca nipphattīnaṃ vemajjhabhāvato ariyamaggo majjhaṃ nāmāti adhippāyo. Saupādisesanibbānadhātuvasena phalaṃ pariyosānaṃ nāma, anupādisesanibbānadhātuvasena pana nibbānaṃ. Sāsanapariyosānā hi nibbānadhātu. Maggassa nipphatti phalavasena, nibbānasacchikiriyāya ca hoti tato paraṃ kattabbābhāvatoti vā evaṃ vuttaṃ. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena sādhetuṃ ‘‘etadatthaṃ ida’’ntiādimāha. Etadeva phalaṃ attho yassāti etadatthaṃ. Brāhmaṇāti piṅgalakocchabrāhmaṇaṃ bhagavā ālapati. Idañhi majjhimāgame mūlapaṇṇāsake cūḷasāropamasutta (ma. ni. 1.312 ādayo) padaṃ. Etadeva phalaṃ sāraṃ yassāti etaṃsāraṃ niggahitāgamena. Tathā etaṃpariyosānaṃ. Nibbānogadhanti nibbānantogadhaṃ. Āvuso visākhāti dhammadinnāya theriyā visākhagahapatimālapanaṃ. Idañhi cūḷavedallasutte (ma. ni. 

我来直译这段巴利文：
5.381. 虽然在经中说圣道因远离两个极端而成为中道，但是从中间性的共通点来看，正确修行的开始和完成也适合成为中间性的成就因，所以说"比丘们，有中道为如来所证悟，这样所说的圣道称为中间"，意思是圣道称为中间，因为它处于称为戒定慧的开始和称为果、涅槃的完成之间。依有余依涅槃界果称为终点，但依无余依涅槃界则是涅槃。因为涅槃界是教导的终点。或者这样说是因为道的完成是依果和涅槃的证得而有，因为在那之后没有应做之事。现在为了以教证来成立这两者都是教导的终点而说"这是目的"等。"这是目的"是指这个果是它的目的。"婆罗门"是世尊称呼宾伽罗拘叉婆罗门。因为这是《中部》根本五十经中《小心材喻经》的文句。"这是核心"是以闭音加入，意思是这个果是它的核心。同样"这是终点"。"涅槃为归趣"是指内含于涅槃。"贤友毗舍佉"是长老尼法授称呼居士毗舍佉。因为这是《小分别经》的

1.460 ādayo) ‘‘sātthaṃ sabyañjana’’ntiādisaddantarasannidhānato ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti vuttaṃ.

Evaṃ saddapabandhavasena desanāya kalyāṇattayavibhāgaṃ dassetvā tadatthavasenapi dassento ‘‘bhagavā hī’’tiādimāha. Atthatopi hi tassādhippetabhāvaṃ hi-saddena samattheti. Tathā samatthanamukhena ca atthavasena kalyāṇattayavibhāgaṃ dassetīti. Atthato panetaṃ dassento yo tasmiṃ tasmiṃ atthe katavidhi saddapabandho gāthāsuttavasena vavatthito pariyattidhammoyeva idha desanāti vutto, tassa cattho visesato sīlādi evāti āha ‘‘ādimhi sīla’’ntiādi. Visesakathanañhetaṃ. Sāmaññato pana sīlaggahaṇena sasambhārasīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāramaggoti atthattayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Itarathā hi kalyāṇattayavibhāgo asabbasādhāraṇo siyā. Ettha ca sīlamūlakattā sāsanassa sīlena ādikalyāṇatā vuttā, sāsanasampattiyā vemajjhabhāvato maggena majjhekalyāṇatā. Nibbānādhigamato uttari karaṇīyābhāvato nibbānena pariyosānakalyāṇatā. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo vutto. ‘‘Tasmā’’tiādi yathāvuttānusārena sotūnamanusāsanīdassanaṃ.

Esāti yathāvuttākārena kathanā. Kathikasaṇṭhitīti dhammakathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

Vaṇṇanā atthavivaraṇā, pasaṃsanā vā. Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Tasmāti catusatipaṭṭhānādiniyyānatthadesanato. Ekabyañjanādiyuttāti sithiladhanitādibhedesu dasasu byañjanesu ekappakāreneva, dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Sabbaniroṭṭhabyañjanāti vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbathā oṭṭhaphusanarahitavimuttabyañjanā kirātabhāsā viya. Sabbavissaṭṭhabyañjanāti sabbasseva vissajjanīyayuttatāya sabbathā vissaggabyañjanā savarabhāsā viya. Sabbaniggahitabyañjanāti sabbasseva sānusāratāya sabbathā bindusahitabyañjanā pārasikādimilakkhubhāsā viya. Evaṃ ‘‘damiḷakirātasavaramilakkhūnaṃ bhāsā viyā’’ti idaṃ paccekaṃ yojetabbaṃ. Milakkhūti ca pārasikādayo. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti vuttaṃ ‘‘byañjanapāripūriyā abhāvato abyañjanā nāmā’’ti.

Ṭhānakaraṇāni sithilāni katvā uccāretabbamakkharaṃ pañcasu vaggesu paṭhamatatiyaṃ sithilaṃ. Tāni asithilāni katvā uccāretabbamakkharaṃ tesveva dutiyacatutthaṃ dhanitaṃ. Dvimattakālamakkharaṃ dīghaṃ. Ekamattakālaṃ rassaṃ.

Pamāṇaṃ ekamattassa, nimīsumīsato’ bravuṃ;

Aṅguliphoṭakālassa, pamāṇenāpi abravuṃ.

Saññogaparaṃ, dīghañca garukaṃ. Asaṃyogaparaṃ rassaṃ lahukaṃ. Ṭhānakaraṇāni niggahetvā avivaṭena mukhena uccāretabbaṃ niggahitaṃ. Parapadena sambajjhitvā uccāretabbaṃ sambandhaṃ. Tathā asambajjhitabbaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā vivaṭena mukhena uccāretabbaṃ vimuttaṃ.Dasadhātiādīsu evaṃ sithilādivasena byañjanabuddhisaṅkhātassa akkharuppādakacittassa dasahi pakārehi byañjanānaṃ pabhedoti attho. Sabbāni hi akkharāni cittasamuṭṭhānāni, yathādhippetatthassa ca byañjanato pakāsanato byañjanānīti, byañjanabuddhiyā vā karaṇabhūtāya byañjanānaṃ dasadhā pabhedotipi yujjati.


我来直译这段巴利文：
1.460. "有义有文"等其他词的近邻，所以说"这里是指说法的开始、中间、结尾"。
这样显示了依词句结构的说法的三种殊胜的分类后，为了依其义理也显示而说"因为世尊"等。因为通过"因为"字证成它在义理上也是所意指的。这样通过证成也显示依义理的三种殊胜的分类。而在显示这个义理时，在那个那个义理中所作的词句结构依偈颂、经文而确立的教法，在这里就是说法，其义理特别是戒等，所以说"在开始是戒"等。因为这是特殊说明。但是一般来说，通过取"戒"而包括具备资具的戒，同样通过取"道"而包括具备资具的道，所以依三种义理无余地包括了教法的义理。因为否则三种殊胜的分类就不是普遍的了。这里因为戒是教导的根本，所以通过戒说明开始殊胜，因为在教导成就中是中间，所以通过道说明中间殊胜。因为证得涅槃后没有更上应做之事，所以通过涅槃说明终点殊胜。"因此"是指通过显示戒等。因为在这里是依义理说明说法的开始殊胜等性质。"因此"等是依前所说的顺序显示对听众的教导。
"这"是指如前所说方式的说明。"说法者的确立"是指法师依说法方式的建立。
"解释"是义理的阐明，或者是赞叹。他不说有义的法，因为那个说法缺乏出离义。"因此"是指因为说四念处等出离义的法。"具有单一音声等"是指在软音硬音等十种音声中只用一种或二种音声，如达米罗语。"一切无唇音声"是指因为要开口发音而不接触嘴唇，所以完全没有接触嘴唇而解放的音声，如基罗陀语。"一切放松音声"是指因为一切都要松开而完全放松的音声，如萨婆罗语。"一切闭音音声"是指因为一切都要带鼻音而完全带点的音声，如波斯等蛮族语。这样"如达米罗、基罗陀、萨婆罗、蛮族的语言"这句话应当各别联系。"蛮族"是指波斯等人。所有这些因为只依音声的一部分而运作，所以是不完整的音声，因此说"因为没有音声的完整性所以称为无音声"。
使发音位置和发音器官软弱而发的音是五组中的第一和第三软音。使它们不软弱而发的音是其中的第二和第四硬音。两拍时间的音是长音。一拍时间是短音。
说一拍的度量，
是眨眼时间说，
也说是弹指间，
作为其度量数。
后面有复合音和长音是重音。后面无复合音和短音是轻音。控制发音位置和发音器官，以不开口而发的音是闭音。与后面的词连接而发的音是连音。不这样连接的是分立音。使发音位置和发音器官放松，以开口而发的音是解放音。"十种"等中意思是这样依软音等所称的产生音声的心的十种方式而有音声的分类。因为一切音声都是由心所生起，又因为显示所要表达的义理而称为音声，或者通过作为工具的音声理解而成为音声的十种分类也是适合的。


Amakkhetvāti amilecchetvā avināsetvā, ahāpetvāti attho. Tadatthamāha ‘‘paripuṇṇabyañjanameva katvā’’ti, yamatthaṃ bhagavā ñāpetuṃ ekagāthaṃ, ekavākyampi deseti, tamatthaṃ parimaṇḍalapadabyañjanāya eva desanāya desetīti vuttaṃ hoti. Tasmāti paripuṇṇabyañjanadhammadesanato . Kevalasaddo idha anavasesavācako. Na avomissatādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ panatthato ūnādhikanisedhananti vuttaṃ ‘‘anūnādhikavacana’’nti. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Upanetabbassa vā vodānatthassa avuttassa abhāvato anūnatā, apanetabbassa saṃkilesatthassa vuttassa abhāvato anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso puṇṇameva. Tenāha ‘‘ekadesenāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokehi taṇhāya āmasitabbato lokāmisā, cīvarādayo paccayā, tesu agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitato pharaṇena hitūpasaṃhārena visesanabhūtena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārasaṇṭhitena, kāruññādhippāyenāti vuttaṃ hoti.

‘‘Ito paṭṭhāya dassāmi, evañca dassāmī’’ti samādātabbaṭṭhena dānaṃ vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ, brahmānaṃ vā seṭṭhānaṃ cariyanti dānameva brahmacariyaṃ. Macchariyalobhādiniggahaṇena samāciṇṇattā dānameva suciṇṇaṃ. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti mahatā balena, vīriyena ca samannāgamo. Nāgāti varuṇanāgarājānaṃ vidhurapaṇḍitassa ālapanaṃ.

Dānapatīti dānasāmino. Opānabhūtanti udakatitthamiva bhūtaṃ.

Dhīrāti so vidhurapaṇḍitamālapati.

Madhussavoti madhurasasandanaṃ. Puññanti puññaphalaṃ, kāraṇavohārena vuttaṃ. Brahmaṃ, brahmānaṃ vā cariyanti brahmacariyaṃ, veyyāvaccaṃ. Esa nayo sesesupi.

Tittiriyanti tittirasakuṇarājena bhāsitaṃ.

Aññatra tāhīti paradārabhūtāhi vajjetvā. Amhanti amhākaṃ.

Tapassī , lūkho, jegucchī, pavivittoti catubbidhassa dukkarassa katattā caturaṅgasamannāgataṃ. Sudanti nipātamattaṃ. Lomahaṃsanasuttaṃ majjhimāgame mūlapaṇṇāsake, ‘‘mahāsīhanādasutta’’ntipi (ma. ni. 1.146) taṃ vadanti.

Iddhanti samiddhaṃ. Phītanti phullitaṃ. Vitthārikanti vitthārabhūtaṃ. Bāhujaññanti bahūhi janehi niyyānikabhāvena ñātaṃ. Puthubhūtanti bahubhūtaṃ. Yāva devamanussehīti ettha devalokato yāva manussalokā supakāsitanti adhippāyavasena pāsādikasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.170) vuttaṃ, yāva devā ca manussā cāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalasāsanaṃ idha ‘‘brahmacariya’’nti adhippetaṃ, tasmā. ‘‘Brahmacariya’’nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ desetī’’tiādimāha. ‘‘Evaṃ desento cā’’ti hi iminā brahmacariyasaddena dhammasaddādīnaṃ samānatthataṃ dasseti, ‘‘dhammaṃ desetī’’ti vatvāpi ‘‘brahmacariyaṃ pakāsetī’’ti vacanaṃ sarūpato atthappakāsanatthanti ca vibhāveti.



我来直译这段巴利文：
"不毁坏"是指不损坏不破坏，意思是不减少。为说明其义而说"只作完整音声"，意思是说：世尊为了让人知道某个义理而说一偈或一句话时，都是以圆满的词句和音声的说法来说的。"因此"是指因为以完整音声说法。这里"唯"字表示无余，不是表示不混杂等，所以说"全部的称呼"。"完整"是指各方面圆满。而这从义理上否定不足和过多，所以说"不多不少的语言"。其中应当知道由于能成就所说的义理故是不少，而由于与此相违的不能成就故是不多。或者由于没有未说应带来的清净义故是不少，由于没有已说应去除的染污义故是不多。"全部"是指具有一切部分。"完整"就是各方面圆满。所以说"连一部分也没有不完整的"。说法不清净是因为被贪爱所染污。因为被世间以贪爱所触及故称为世间味，即衣等资具，因为心不执著于它们故不顾世间味。"以慈爱遍满"是以作为特性的从利益而遍满即导向利益。以修习慈心作为工具而成为柔软心。"以救度性质确立"是指以从一切染污和轮回苦中拔济的形态确立，意思是说以悲悯的意向。
"从今以后我将给予，我将这样给予"，因为应当受持这样的意思故施舍是誓愿。因为是智者所制定故依最殊胜义为梵，或者是最殊胜者梵天的行为，故施舍就是梵行。因为以抑制悭贪等而修习故施舍就是善行。"神通"是指天神通。"光辉"是指光明或威力。"具足力量精进"是指具备大力和精进。"龙"是瓦卢那龙王称呼毗昙罗贤者。
"施主"是指布施的主人。"如同水井"是指如同水池一样。
"贤者"是他称呼毗昙罗贤者。
"流蜜"是指流出甜味。"福"是指福报，依原因的说法而说。梵或梵天的行为是梵行，即服务。其他也是这个道理。
"鹧鸪"是鹧鸪鸟王所说。
"除了她们"是指除了作为他人妻子的。"我们"是我们的。
"苦行者、粗陋、厌恶、远离"是因为做了四种难行而具足四支。"善"是助词。《毛骨悚然经》在《中部》根本五十经中，也称为《大狮子吼经》。
"兴盛"是指繁荣。"增长"是指开展。"广大"是指成为广大。"众所周知"是指被许多人知道出离性。"遍及"是指成为众多。"乃至天人"，在《端严经》注释中依意趣说是"从天界乃至人界都很明显"的意思，意思是乃至诸天和人们。"因此"是指因为这里"梵行"是指包含三学的整个教法，所以。他通过连接一切与"梵行"同位的词而显示义理，说"他说法"等。因为通过"这样说时"显示梵行一词与法等词的同义性，又说明虽然说了"说法"，说"显示梵行"是为了从自相显示义理。

191.Vuttappakārasampadanti yathāvuttaādikalyāṇatādippabhedaguṇasampadaṃ. Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti vuttaṃ ‘‘nihatamānattā’’ti. Ussannattāti bahulabhāvato. Bhogarūpādivatthukā madā suppaheyyā honti nimittassa anavaṭṭhānato, na tathā kulavijjādimadā nimittassa samavaṭṭhānato. Tasmā khattiyabrāhmaṇakulīnānaṃ pabbajitānampi jātivijjaṃ nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena…pe… mānaṃ karontī’’ti. Vijātitāyāti viparītajātitāya, hīnajātitāyāti attho. Yebhuyyena upanissayasampannā sujātikā eva, na dujjātikāti evaṃ vuttaṃ. Patiṭṭhātuṃ na sakkontīti sīle patiṭṭhahituṃ na ussahanti, suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkontīti vuttaṃ hoti. Sīlameva hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma.

Evaṃ byatirekato atthaṃ vatvā anvayatopi vadati ‘‘gahapatidārakā panā’’tiādinā. Kacchehisedaṃ muñcantehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Tathā piṭṭhiyā loṇaṃ pupphamānāyāti, sedaṃ muñcantakacchā loṇaṃ pupphamānapiṭṭhikā hutvā, tehi vā pakārehi lakkhitāti attho. Bhūmiṃ kasitvāti bhūmiyā kassanato, khettūpajīvanatoti vuttaṃ hoti. Tādisassāti jātimantūpanissayassa. Dubbalaṃ mānaṃ. Balavaṃ dappaṃ. Kammanti parikammaṃ. ‘‘Itarehī’’tiādinā ‘‘ussannattā’’ti hetupadaṃ vivarati. ‘‘Itī’’ti vatvā tadaparāmasitabbaṃ dasseti ‘‘nihatamānattā’’tiādinā, itisaddo vā nidassane, evaṃ yathāvuttanayenāti attho. Esa nayo īdisesu.

Paccājātoti ettha ākāro upasaggamattanti āha ‘‘patijāto’’ti. Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbathā suddhaṃ. Dhammassa sāmī taduppādakaṭṭhena, dhammena vā sadevakassa lokassa sāmīti dhammassāmī. Saddhanti pothujjanikasaddhāvasena saddahanaṃ. Viññūjātikānañhi dhammasampattigahaṇapubbikā saddhāsiddhi catūsu puggalesu dhammappamāṇadhammappasannapuggalabhāvato. ‘‘Yo evaṃ svākkhātadhammo, sammāsambuddho vata so bhagavā’’ti saddhaṃ paṭilabhati. Yojanasatantarepi vā padese. Jāyampatikāti jānipatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutteyeva gharasāmikagharasāminīvasena dvinnameva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo, tassa vattabbameva natthi. Ekāyapi tāva saṃvāso sambādhoyevāti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā kiñcanaṃ, khettavatthādinā palibodhanaṃ, tadubhayena saha vattatīti sakiñcanapalibodhano, soyevattho tathā. Rāgo eva rajo, tadādikā dosamoharajā. Vuttañhi ‘‘rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi saṃvaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibandhasabhāvena. Rūpakavasena, taddhitavasena vā abbhokāsoti dassetuṃ viya-saddaggahaṇaṃ. Evaṃ akusalakusalappavattīnaṃ ṭhānāṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ tabbhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Rajānaṃ sannipātaṭṭhānaṃ viyāti sambandho.


我来直译这段巴利文：
191. "具足所说种类"是指如前所说开始殊胜等差别的功德具足。由于只有远离傲慢才能在教法中正确修行，傲慢性者不能，所以说"因为消灭傲慢"。"因为增盛"是指因为众多。以财富、容貌等为所缘的慢容易断除因为所缘不稳固，但不像这样依种姓、学问等的慢因为所缘稳固。因此即使是刹帝利、婆罗门种姓的出家者也难以断除依种姓、学问而起的慢，所以说"大多依种姓...等...生慢"。"因为异生性"是指因为相反的生性，意思是因为低劣的生性。大多数具足依止的都是善生者,不是恶生者,所以这样说。"不能住立"是指不能努力住立于戒,意思是说不能守持清净的戒。因为戒确实是教法中的住立,或者"住立"是指以真理证悟而住立于出世间的住立。因为那无比喻地称为在教法中的住立。
这样从相反方面说了义理后，也从正面说"但是居士子"等。"腋下出汗"是表示如此状态的具格。同样"背部生盐"，意思是成为腋下出汗、背部生盐的状态，或者以那些方式为特征。"耕种土地"是指从耕种土地，意思是说从务农为生。"那样的"是指具有种姓的依止。"弱"慢。"强"傲。"业"是准备业。通过"其他"等解释"因为增盛"这个原因词。说了"如此"后以"因为消灭慢"等显示应当回指的，或者"如此"字表示说明，意思是如此如前所说的方法。这样的情况都是这个道理。
"出生"中"ā"只是前缀，所以说"生起"。"清净"是指因为显示完全断除贪等而无染污故各方面清净。法的主人是因为生起它的意义，或者以法而为天人世间的主人故为法主。"信"是指依凡夫信而信仰。因为对于智者类，信的成就是以把握法具足为先，因为在四种人中是以法为量、于法净信的人。获得"如此善说之法，他确实是正等觉世尊"的信。或者在百由旬远的地方。"夫妇"是夫妻。虽然说了"夫妇"就已经依家主和女主人而理解为两个人，但对于有多个妻子的男人来说就不用说了。为了显示即使只有一个的同住也是束缚，所以说"二人"。以贪等为所有，以田地等为障碍，与那两者俱行故为有所有有障碍，那个义理就是那样。贪就是尘，以此为首的是嗔痴尘。因为说"贪是尘，而不说是微尘"等。来处性也就是生起处性，所以两种解释同义，只是文字不同。"以不执著义"是指以不粘著义即不系缚性。为了显示依比喻方式或者依接尾词方式为"露地"而取"如"字。这样显示了依不善与善的运作的处所与非处所性而居家与出家有束缚与露地性之后，现在为了显示只依善的运作的非处所与处所性而有它们的那种性质，所以说"又"等。"如尘埃聚集处"这样连接。


Visuṃ visuṃ paduddhāramakatvā samāsato atthavaṇṇanā saṅkhepakathā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassāpi anāpajjanena achiddaṃ katvā. Carimakacittanti cuticittaṃ. Kilesamalenāti taṇhāsaṃkilesādimalena. Amalīnanti asaṃkiliṭṭhaṃ. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitaṃ. Atthamattaṃ pana dassetuṃ ‘‘likhitasaṅkhasadisa’’nti vuttaṃ. Dhotasaṅkhasappaṭibhāganti tadatthasseva vivaraṇaṃ. Apica likhitaṃ saṅkhaṃ saṅkhalikhitaṃ yathā ‘‘agyāhito’’ti, tassadisattā pana idaṃ saṅkhalikhitantipi dasseti, bhāvanapuṃsakañcetaṃ. Ajjhāvasatāti ettha adhi-saddena kammappavacanīyena yogato ‘‘agāra’’nti etaṃ bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Yaṃ nūna yadi pana pabbajeyyaṃ, sādhu vatāti sambandho. Kasāyena rattāni kāsāyānīti dasseti ‘‘kasāyarasapītatāyā’’ti iminā. Kasmā cetāni gahitānīti āha ‘‘brahmacariyaṃ carantānaṃ anucchavikānī’’ti. Acchādetvāti vohāravacanamattaṃ, paridahitvāti attho, tañca kho nivāsanapārupanavasena. Agāravāso agāraṃ uttarapadalopena, tassa hitaṃ vuḍḍhiāvahaṃ kasivāṇijjādikammaṃ. Taṃ anagāriyanti tasmiṃ anagāriye.

192.Sahassatoti kahāpaṇasahassato. Bhogakkhandho bhogarāsi. Ābandhanaṭṭhenāti ‘‘putto nattā panattā’’tiādinā pemavasena paricchedaṃ katvā bandhanaṭṭhena, etena ābandhanattho parivaṭṭa-saddoti dasseti. Atha vā pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭotipi yujjati. ‘‘Amhākamete’’ti ñāyantīti ñātayo.



我来直译这段巴利文：
不做个别词语的分析而简略地解释义理是简要说明。"即使一天"是指仅仅一天。"使完整"是指通过不犯即使恶作也使无缺漏。"最后心"是死亡心。"烦恼垢"是指贪爱染污等垢。"无垢"是指不染污。因为清净义而有如贝壳般洁白光亮称为"如贝壳般光洁"。但为了显示义理而说"如已擦亮的贝壳"。"如已洗净的贝壳"是对那个义理的解释。又如"像供奉火者"那样，"被擦亮的贝壳"是光洁的贝壳，而这个也显示因为相似于它所以是"如贝壳般光洁"，这是中性的状态词。在"住"中因为"adhi"这个表示业用的前缀的连结，所以"家"这个词是处所的受格，因此说"在家中"。"如果我出家就好了"这样连接。显示"因为染以赭色而成赭衣"是通过"因染以赭色汁"这句。为什么取这些呢？解释说"因为适合修习梵行者"。"披"只是世俗的说法，意思是穿着，而那是依内衣和外衣的方式。居家生活称为"家"是省略后面的词，对它有益带来增长的是农商等事业。"那出家"是在那出家中。
192. "千"是指千迦利沙波那[古印度钱币]。"财聚"是财物堆积。"以系缚义"是指以"儿子、孙子、曾孙"等爱的方式作为界限而有系缚义，通过这个显示"系缚"是"相续"词的意思。或者依祖父、父亲、儿子等方式以轮转义为"相续"也是适合的。因为以"这些是我们的"而被认知故为"亲属"。

193. Pātimokkhasaṃvarena pihitakāyavacīdvāro samāno tena saṃvarena upeto nāmāti katvā ‘‘pātimokkhasaṃvarena samannāgato’’ti vuttaṃ. Ācāragocarānaṃ vitthāro vibhaṅgaṭṭhakathādīsu (vibha. aṭṭha. 503) gahetabbo. ‘‘Ācāragocarasampanno’’tiādi ca tasseva pātimokkhasaṃvarasaṃvutabhāvassa paccayadassanaṃ. Aṇusadisatāya appamattakaṃ ‘‘aṇū’’ti vuttanti āha ‘‘appamattakesū’’ti. Asañcicca āpannaanukhuddakāpattivasena, sahasā uppannaakusalacittuppādavasena ca appamattakatā. Bhayadassīti bhayadassanasīlo. Sammāti aviparītaṃ, sundaraṃ vā, tabbhāvo ca sakkaccaṃ yāvajīvaṃ avītikkamavasena. ‘‘Sikkhāpadesū’’ti vutteyeva tadavayavabhūtaṃ ‘‘sikkhāpadaṃ samādāya sikkhatī’’ti atthassa gamyamānattā kammapadaṃ na vuttanti āha ‘‘taṃ taṃ sikkhāpada’’nti, taṃ taṃ sikkhākoṭṭhāsaṃ, sikkhāya vā adhigamupāyaṃ, tassā vā nissayanti attho.

Etthāti etasmiṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādivacane. Ācāragocaraggahaṇenevāti ‘‘ācāragocarasampanno’’ti vacaneneva. Tenāha ‘‘kusale kāyakammavacīkamme gahitepī’’ti. Na hi ācāragocarasaddamattena kusalakāyavacīkammaggahaṇaṃ sambhavati, iminā punaruttitāya codanālesaṃ dasseti. Tassāti ājīvapārisuddhisīlassa. Uppattidvāradassanatthanti uppattiyā kāyavacīviññattisaṅkhātassa dvārassa kammāpadesena dassanatthaṃ, etena yathāvuttacodanāya sodhanaṃ dasseti. Idaṃ vuttaṃ hoti – siddhepi sati punārambho niyamāya vā hoti, atthantarabodhanāya vā, idha pana atthantaraṃ bodheti, tasmā uppattidvāradassanatthaṃ vuttanti. Kusalenāti ca sabbaso anesanapahānato anavajjena. Kathaṃ tena uppattidvāradassananti āha ‘‘yasmā panā’’tiādi. Kāyavacīdvāresu uppannena anavajjena kāyakammavacīkammena samannāgatattā parisuddhājīvoti adhippāyo. Tadubhayameva hi ājīvahetukaṃ ājīvapārisuddhisīlaṃ.

Idāni suttantarena saṃsandituṃ ‘‘muṇḍikaputtasuttantavasena vā evaṃ vutta’’nti āha. Vā-saddo cettha suttantarasaṃsandanāsaṅkhātaatthantaravikappanattho. Muṇḍikaputtasuttantaṃ nāma majjhimāgamavare majjhimapaṇṇāsake, yaṃ ‘‘samaṇamuṇḍikaputtasutta’’ntipi vadanti. Tattha thapatīti pañcakaṅgaṃ nāma vaḍḍhakiṃ bhagavā ālapati. Thapati-saddo hi vaḍḍhakipariyāyo. Idaṃ vuttaṃ hoti – yasmā ‘‘katame ca thapati kusalā sīlā? Kusalaṃ kāyakammaṃ kusalaṃ vacīkamma’’nti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘ājīvapārisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 

我来直译这段巴利文：
193. 因为以波罗提木叉律仪而成为封闭身语之门者，认为他即是具足那个律仪，所以说"具足波罗提木叉律仪"。行处和行境的详细内容应当在《分别论注》等中获取。"具足行处和行境"等是显示那个波罗提木叉律仪防护性的条件。因为如微尘般细小所以说"微细"，因此说"在极小事中"。依非故意所犯的微小罪的方式，和突然生起的不善心生起的方式而成为极小。"见怖畏"是指习惯于见到怖畏。"正"是不颠倒，或者是善好，而它的性质是依恭敬地终身不违犯的方式。因为说了"在学处中"就已经理解"受持学处而学习"这个义理中作为它的部分的业处，所以不说业处，因此说"那个那个学处"，意思是那个那个学习的部分，或者是学习的获得方便，或者是它的依止。
"这里"是在这个"以波罗提木叉律仪防护"等语句中。"仅以取行处和行境"是指仅以"具足行处和行境"这句话。所以说"即使已取善身业语业"。因为仅以行处和行境的词不可能包含善身语业的意思，通过这个显示重复的批评点。"它的"是指活命遍净戒的。"为了显示生起门"是指为了以业的说明显示称为生起的身语表示的门，通过这个显示对前所说批评的清净。这里说的是 - 即使已经成就，重新开始或者是为了确定，或者是为了使知道其他的义理，但这里是使知道其他义理，所以为了显示生起门而说。"善"是指因为完全断除不当求取而无过失。如何通过它显示生起门呢？解释说"因为"等。意思是因为具足在身语门中生起的无过失身业语业故为清净活命。因为那两者确实是以活命为因的活命遍净戒。
现在为了与其他经对照而说"或者依木巾迦子经而这样说"。这里"或"字的意思是选择称为与其他经对照的其他义理。木巾迦子经是在《中部》胜经中分五十经中的，也称为《沙门木巾迦子经》。其中"工匠"是世尊称呼名为般伽朗伽的木匠。因为工匠这个词是木匠的同义词。这里说的是 - 因为说"工匠啊，什么是善戒？善身业善语业"，这样显示戒是善身业语业性之后，"工匠啊，我说活命遍净也是在戒中";

2.265) evaṃ pavattāya muṇḍikaputtasuttadesanāya ‘‘kāyakammavacīkammena samannāgato kusalenā’’ti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘parisuddhājīvo’’ti evaṃ pavattā ayaṃ sāmaññaphalasuttadesanā ekasaṅgahā aññadatthu saṃsandati sameti yathā taṃ gaṅgodakena yamunodakaṃ, tasmā īdisīpi bhagavato desanāvibhūti atthevāti . Sīlasmiṃ vadāmīti sīlanti vadāmi, sīlasmiṃ vā ādhārabhūte antogadhaṃ pariyāpannaṃ, niddhāraṇasamudāyabhūte vā ekaṃ sīlanti vadāmi.

Tividhenāti cūḷasīlamajjhimasīlamahāsīlato tividhena. ‘‘Manacchaṭṭhesū’’ti iminā kāyapañcamānameva gahaṇaṃ nivatteti. Upari niddese vakkhamānesu sattasu ṭhānesu. Tividhenāti catūsu paccekaṃ yathālābhayathābalayathāsāruppatāvasena tibbidhena.

Cūḷamajjhimamahāsīlavaṇṇanā

194-211.Evanti ‘‘so evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharatī’’tiādinā nayena. ‘‘Sīlasmi’’nti idaṃ niddhāraṇe bhummaṃ tato ekassa niddhāraṇīyattāti āha ‘‘ekaṃ sīla’’nti. Apica iminā ādhāre bhummaṃ dasseti samudāyassa avayavādhiṭṭhānattā yathā ‘‘rukkhe sākhā’’ti. ‘‘Ida’’nti padena katvatthavasena samānādhikaraṇaṃ bhummavacanassa katvatthe pavattanato yathā ‘‘vanappagumbe yatha phusitagge’’ti (khu. pā. 6.13; su. ni. 236) dasseti ‘‘paccattavacanatthe vā etaṃ bhumma’’nti iminā. Ayamevatthoti paccattavacanattho eva. Brahmajāleti brahmajālasuttavaṇṇanāyaṃ, (dī. ni. aṭṭha. 1.7) brahmajālasuttapade vā. Saṃvaṇṇanāvasena vuttanayenāti attho. ‘‘Idamassa hoti sīlasmi’’nti ettha mahāsīlapariyosānena niddhāriyamānassa abhāvato paccattavacanatthoyeva sambhavatīti āha ‘‘idaṃ assa sīlaṃ hotīti attho’’ti, tatoyeva ca pāḷiyaṃ apiggahaṇamakatanti daṭṭhabbaṃ.

212. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni bhayāni. ‘‘Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho’’ti (dī. ni. ṭī. 1.280) ācariyena vuttaṃ, ‘‘yadidaṃ sīlasaṃvarato’’ti pana padassa ‘‘yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti atthavacanato, ‘‘sīlasaṃvarahetu bhayaṃ na samanupassatī’’ti ca atthassa upapattito sīlasaṃvarato sīlasaṃvarahetūti atthoyeva sambhavati. ‘‘Yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti hi pāṭhopi dissati. ‘‘Saṃvarato’’ti hetuṃ vatvā tadadhigamitaatthavasena ‘‘asaṃvaramūlakassa bhayassa abhāvā’’tipi hetuṃ vadati. Yathāvidhānavihitenāti yathāvidhānaṃ sampāditena. Khattiyābhisekenāti khattiyabhāvāvahena abhisekena. Muddhani avasittoti matthakeyeva abhisitto. Ettha ca ‘‘yathāvidhānavihitenā’’ti iminā porāṇakāciṇṇavidhānasamaṅgitāsaṅkhātaṃ ekaṃ aṅgaṃ dasseti, ‘‘khattiyābhisekenā’’ti iminā khattiyabhāvāvahatāsaṅkhātaṃ, ‘‘muddhani avasitto’’ti iminā muddhaniyeva abhisiñcitabhāvasaṅkhātaṃ. Iti tivaṅgasamannāgato khattiyābhiseko vutto hoti. Yena abhisittarājūnaṃ rājānubhāvo samijjhati. Kena panāyamattho viññāyatīti? Porāṇakasatthāgatanayena. Vuttañhi aggaññasuttaṭṭhakathāyaṃ mahāsammatābhisekavibhāvanāya ‘‘te panassa khettasāmino tīhi saṅkhehi abhisekampi akaṃsū’’ti (dī. ni. aṭṭha. 

我来直译这段巴利文：
2.265. 这样在木巾迦子经的教说中说"具足善身业语业"，显示戒是善身业语业性后，说"清净活命"，这样这个沙门果经的教说完全统一且一致，如恒河水与阎摩那河水相会一样，所以这样的世尊教说的光辉确实存在。"在戒中说"是说为戒,或者在作为依处的戒中包含摄入,或者在作为除外的总体中说为一个戒。
"三种"是指从小戒、中戒、大戒而成三种。通过"意为第六"这句排除只取身为第五的。在上面解释中将要说的七个处。"三种"是指在四个各别中依所得、依力量、依适宜性而成三种。
小中大戒的解释
194-211. "如是"是依"他如是出家后住于以波罗提木叉律仪防护"等方式。"在戒中"这个是除外的处格因为从中除出一个，所以说"一个戒"。又通过这个显示依处的处格，因为总体是以部分为根据,如"树上的枝"。通过"这"字显示与作为动词的词同位由于处格在动词义中运作，如"在林丛如开花端"，通过"或者这个处格在主格义中"这句。"就是这个义理"就是主格义。"在梵网"是在梵网经注释中，或者在梵网经文中。意思是依注释方式所说的方法。"这是他在戒中"在这里因为没有以大戒为终点而除出的，所以只有主格义是可能的，因此说"意思是这是他的戒"，也因此应当看到在圣典中没有作"也"的取用。
212. 自责、他责、刑罚、怖畏等是不防护为根本的怖畏。"因为戒的不防护"，阿阇黎说"因为戒的不防护，意思是因为没有戒的防护"，但"这个从戒防护"这个词因为说义理是"这个怖畏会从戒防护而有"，又因为"不见由戒防护而有怖畏"这个义理的成立，所以从戒防护即以戒防护为因的义理是可能的。因为也看到"这个怖畏会从戒防护而有"这个读法。说了"从防护"为因后，依那个所获得的义理也说"因为没有以不防护为根本的怖畏"为因。"依规定所制"是指依规定而成就。"以刹帝利灌顶"是指以带来刹帝利性的灌顶。"灌顶于头"是只在头顶灌顶。这里通过"依规定所制"这句显示称为具足古代惯行规定的一个支分，通过"以刹帝利灌顶"这句显示称为带来刹帝利性的，通过"灌顶于头"这句显示称为只在头顶灌顶的性质。这样说到具足三支分的刹帝利灌顶。通过它使得已灌顶国王的王威成就。但通过什么知道这个义理呢？通过古代论书传来的方法。因为在《起源经》注释中说明大三摩多灌顶时说"那些地主以三个贝壳为他作灌顶";

3.131) majjhimāgamaṭṭhakathāyañca mahāsīhanādasuttavaṇṇanāyaṃ vuttaṃ ‘‘muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittenā’’ti (ma. ni. aṭṭha. 1.160) sīhaḷaṭṭhakathāyampi cūḷasīhanādasuttavaṇṇanāyaṃ ‘‘paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī’’tiādi vuttaṃ.

Ayaṃ pana tatthāgatanayena abhisekavidhānavinicchayo – abhisekamaṅgalatthañhi alaṅkatapaṭiyattassa maṇḍapassa antokatassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ suvaṇṇamayasāmuddikadakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi khattiyagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna purohitopi porohiccaṭhānānurūpālaṅkārehi alaṅkatapaṭiyatto gaṅgodakapuṇṇaṃ rajatamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi brāhmaṇagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna seṭṭhipi seṭṭhiṭṭhānabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi gahapatigaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Te pana tassa evaṃ vadantā ‘‘sace tvaṃ amhākaṃ vacanānurūpaṃ rajjaṃ karissasi, iccetaṃ kusalaṃ. No ce karissasi, tava muddhā sattadhā phalatū’’ti evaṃ rañño abhisapanti viyāti daṭṭhabbanti. Vaḍḍhakīsūkarajātakādīhi cāyamattho vibhāvetabbo, abhisekopakaraṇānipi samantapāsādikādīsu (pārā. aṭṭha. 1.tatiyasaṅgītikathā) gahetabbānīti.

Yasmā nihatapaccāmitto, tasmā na samanupassatīti sambandho. Anavajjatā kusalabhāvenāti āha ‘‘kusalaṃ sīlapadaṭṭhānehī’’tiādi. Idaṃ vuttaṃ hoti – kusalasīlapadaṭṭhānā avippaṭisārapāmojjapītipassaddhidhammā, avippaṭisārādinimittañca uppannaṃ cetasikasukhaṃ paṭisaṃvedeti, cetasikasukhasamuṭṭhānehi ca paṇītarūpehi phuṭṭhasarīrassa uppannaṃ kāyikasukhanti.

Indriyasaṃvarakathāvaṇṇanā



我来直译这段巴利文：
3.131. 在《中部》注释的《大狮子吼经》解释中也说"头顶灌顶者是指以三个贝壳的刹帝利灌顶在头顶灌顶者"。在僧伽罗语注释的《小狮子吼经》解释中也说"首先接受灌顶的国王应当获得黄金等制三个贝壳、恒河水、和刹帝利女"等。
这是依那里所说方法的灌顶规定决定 - 为了灌顶吉祥，在装饰准备的大殿内做的优昙钵罗枝大殿中间，在安置好的优昙钵罗吉祥座上,使值得灌顶的高贵刹帝利坐下后，首先以吉祥装饰庄严的良好种姓的刹帝利女，恭敬地双手拿着盛满恒河水的黄金制海螺右旋贝，举到头上，用它将灌顶水灌在他的头顶，这样说："陛下，所有刹帝利众为了保护自己以这个灌顶使你成为已灌顶大王，你应住于王法中以法平等治国，对这些刹帝利众你应以子女般的慈爱怜悯有集中的心，有利益平等慈心，以保护防护守护而成为他们的保护者。"然后又婆罗门祭司也以适合祭司地位的装饰庄严后，恭敬地双手拿着盛满恒河水的银制贝壳，举到头上，用它将灌顶水灌在他的头顶，这样说："陛下，所有婆罗门众为了保护自己以这个灌顶使你成为已灌顶大王，你应住于王法中以法平等治国，对这些婆罗门众你应以子女般的慈爱怜悯有集中的心，有利益平等慈心，以保护防护守护而成为他们的保护者。"然后又长者也以长者地位装饰庄严后，恭敬地双手拿着盛满恒河水的宝石制贝壳，举到头上，用它将灌顶水灌在他的头顶，这样说："陛下，所有居士众为了保护自己以这个灌顶使你成为已灌顶大王，你应住于王法中以法平等治国，对这些居士众你应以子女般的慈爱怜悯有集中的心，有利益平等慈心，以保护防护守护而成为他们的保护者。"而他们这样对他说时，应当看到好像这样诅咒国王说："如果你将依我们的话那样治国，那就好。如果不这样做，愿你的头裂成七分"。这个义理也应当用木匠猪生本生等来说明，灌顶用具也应当在《一切善见律注》等中获取。
因为已灭敌对,所以不见到,这样连接。无过失性以善性,所以说"善戒为足处"等。这里说的是 - 以善戒为足处的无悔欢喜喜乐轻安法,以及以无悔等为因而生起的心乐他感受到,以及由心乐生起的殊胜色所触及的身体而生起的身乐。
根律仪说的解释

213. Sāmaññassa visesāpekkhatāya idhādhippetopi viseso tena apariccatto eva hotīti āha ‘‘cakkhusaddo katthaci buddhacakkhumhi vattatī’’tiādi. Vijjamānameva hi abhidheyyabhāvena visesatthaṃ visesantaranivattanena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānameva cakkhu dassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena cakkhūti samantacakkhu, sabbaññutaññāṇaṃ. Tathūpamanti pabbatamuddhūpamaṃ, dhammamayaṃ pāsādanti sambandho. Sumedha samantacakkhu tvaṃ janatamavekkhassūti attho. Ariyamaggattayapaññāti heṭṭhimāriyamaggattayapaññā. ‘‘Dhammacakkhu nāma heṭṭhimā tayo maggā, tīṇi ca phalānī’’ti saḷāyatanavaggaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 3.4.418) vuttaṃ, idha pana maggeheva phalāni saṅgahetvā dasseti. Catusaccasaṅkhāte dhamme cakkhūti hi dhammacakkhu. Paññāyeva dassanaṭṭhena cakkhūti paññācakkhu, pubbenivāsāsavakkhayañāṇaṃ. Dibbacakkhumhīti dutiyavijjāya. Idhāti ‘‘cakkhunā rūpaṃ disvā’’ti imasmiṃ pāṭhe. Ayanti cakkhusaddo. ‘‘Pasādacakkhuvohārenā’’ti iminā idha cakkhusaddo cakkhupasādeyeva nippariyāyato vattati, pariyāyato pana nissayavohārena nissitassa vattabbato cakkhuviññāṇepi yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti dasseti. Idhāpi sasambhārakathā avasiṭṭhāti katvā sesapadesupīti pi-saddaggahaṇaṃ, ‘‘na nimittaggāhī’’tiādipadesupīti attho. Vividhaṃ asanaṃ khedanaṃ byāseko, kileso eva byāseko, tena virahito tathā, virahitatā ca asammissatā, asammissabhāvo ca sampayogābhāvato parisuddhatāti āha ‘‘asammissaṃ parisuddha’’nti, kilesadukkhena avomissaṃ, tato ca suvisuddhanti attho. Sati ca suvisuddhe indriyasaṃvare nīvaraṇesu padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato eva hoti, tasmā adhicittasukhameva ‘‘abyāsekasukha’’nti vuccatīti dasseti ‘‘adhicittasukha’’nti iminā.

Satisampajaññakathāvaṇṇanā



我来直译这段巴利文：
213. 因为一般性需要特殊性,所以这里所意指的特殊性也不离开它,因此说"眼这个词有时用于佛眼"等。因为作为所表述的存在的确是通过排除其他特殊而使特殊词显示特殊义,不是不存在的。在其他词中也是这个道理。唯佛不共于他人的眼见为佛眼,即随眠倾向智和根上下智。因为遍一切处见的意义为眼故为普眼,即一切智智。"如彼"是指如山顶,连接"法所成宫殿"。意思是"善慧普眼者你观察众生"。"三圣道慧"是指下三圣道慧。在《六处品注》中说"法眼即是下三道和三果",但这里包括果而只显示道。因为在称为四谛的法中为眼故为法眼。慧以见的意义为眼故为慧眼,即宿住和漏尽智。"在天眼"是在第二明。"这里"是在"以眼见色"这段经文中。"这个"是眼这个词。通过"净眼的说法"这句显示这里眼这个词无比喻地只用于眼净,但比喻地因为应当说依处的说法依于所依故也用于眼识,如"床发高声"。这里也余下有共具说,所以取"也"字说"其余词中也",意思是在"不取相"等词中也。种种压迫伤害为染污,染污即是染污,离彼故如是,离即是不混杂,不混杂性则因为没有相应而清净,所以说"不混杂清净",意思是不与烦恼苦混杂,由此而极清净。当根律仪极清净时,以在诸盖中主要恶法的离去而获得增上心的修习,所以说增上心乐为"无染乐",通过"增上心乐"这句显示。
念正知说的解释

214. Samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, tassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ, tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi.‘‘Gamana’’nti iminā abhikkamanaṃ abhikkantanti bhāvasādhanamāha. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ ‘‘nivattana’’nti. Gamanañcettha nivattetvā, anivattetvā ca gamanaṃ, nivattanaṃ pana nivattimattameva, aññamaññamupādānakiriyāmattañcetaṃ dvayaṃ. Kathaṃ labbhatīti āha ‘‘gamane’’tiādi. Abhiharantoti gamanavasena kāyaṃ upanento. Paṭinivattentoti tato puna nivattento. Apanāmentoti apakkamanavasena pariṇāmento. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Pacchimaaṅgapadesanti aṭanikādipacchimāyavappadesaṃ. Paccāsaṃsarantoti paṭiāsappanto. ‘‘Eseva nayo’’ti iminā nipannasseva abhimukhaṃ saṃsappanapaṭiāsappanāni dasseti. Ṭhānanisajjāsayanesu hi yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo. Pacchato apahāro paṭikkamoti lakkhaṇaṃ.

Sampajānanaṃ sampajānaṃ, tena attanā kattabbakiccassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. ‘‘Sampajaññameva vā kārī’’ti iminā sampajānassa karaṇasīlo sampajānakārīti dasseti. ‘‘So hī’’tiādi dutiyavikappassa samatthanaṃ. ‘‘Sampajañña’’nti ca iminā sampajāna-saddassa sampajaññapariyāyatā vuttā. Tathā hi ācariyānandattherena vuttaṃ ‘‘samantato, sammā, samaṃ vā pajānanaṃ sampajānaṃ, tadeva sampajañña’’nti (vibha. mūlaṭī. 

我来直译这段巴利文：
214. 从各方面彻底地,或者殊胜地了知故为正知者,它的状态为正知,如是运作的智,它的分别为正知分别,在那个正知分别中。通过"行走"这句说"前进"是"前进"的状态义。同样说后退是"退回"的"返回"。这里行走是退回和不退回的行走,但返回只是返回而已,这两者只是相互关系的动作而已。如何获得?解释说"在行走"等。"前引"是依行走方式引导身体。"后返"是从那里再返回。"离"是依离开方式转变。"座"是凳子等座位。"向着前面部分"是向着框架等前部分。"移动"是爬行。"后面部分区域"是框架等后部分区域。"回移"是返回爬行。"这个道理"通过这句显示躺卧者的向前爬行和返回爬行。因为在站立、坐、卧中,凡是与行走相对的身体向前引导为前进,向后离开为后退,这是定义。
正知为正知,以它习惯做自己应做之事者为正知行者,所以说"以正知而作一切事者"。通过"或者只是正知的行者"这句显示习惯于正知为正知行者。"因为他"等是第二种解释的成立。通过"正知"这句说了正知词的正知同义性。因为这样阿阇黎阿难长老说"从各方面、正确地、或者平等地了知为正知,那个就是正知"。

2.523) ayaṃ aṭṭhakathāto aparo nayo – yathā atikkantādīsu asammohaṃ uppādeti, tathā sampajānassa kāro karaṇaṃ sampajānakāro, so etassa atthīti sampajānakārīti.

Dhammato vaḍḍhisaṅkhātena atthena saha vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano patirūpassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññattha ca pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajānanaṃ gocarasampajaññaṃ. Sāmaññaniddesena, hi ekasesanayena vā gocarasaddo tadatthadvayepi pavattati. Atikkamādīsu asammuyhanasaṅkhātaṃ asammohameva sampajaññaṃ asammohasampajaññaṃ. Cittavasenevāti cittassa vaseneva, cittavasamanugatenevāti attho. Pariggahetvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthāya gamanaṃ saṅgahitaṃ. Ādisaddena kasiṇaparikammādīnaṃ saṅgaho. Saṅkhepato vuttaṃ tadatthameva vivarituṃ ‘‘cetiyaṃ vā’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso esa. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Tatthāti asubhārammaṇe. Kecīti abhayagirivāsino. Āmisatoti cīvarādiāmisapaccayato. Kasmāti āha ‘‘taṃ nissāyā’’tiādi.

Tasminti sātthakasampajaññavasena pariggahitaatthe. Yasmā pana dhammato vaḍḍhiyeva attho nāma, tasmā yaṃ ‘‘sātthaka’’nti adhippetaṃ gamanaṃ, taṃ sabbampi sappāyamevāti siyā avisesena kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Mahāpūjāyāti mahatiyā pūjāya, bahūnaṃ pūjādivaseti vuttaṃ hoti. Cittakammarūpakānī viyāti cittakammakatapaṭimāyo viya, yantapayogena vā nānappakāravicittakiriyā paṭimāyo viya. Tatrāti tāsu parisāsu. Assāti bhikkhuno. Asamapekkhanaṃ nāma gehassitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 

我来直译这段巴利文：
2.523. 这是从注释来的另一个方法 - 如在已超越等中生起不迷惑,如是正知的作为即行为为正知行为,他有这个故为正知行者。
与称为法的增长的义利一起运作故为有义,即前进等,有义的正知为有义正知。正知适宜的、适合自己的为适宜正知。在前进等的乞食行处,和在其他处运作时正知称为不舍弃业处的行处为行处正知。因为依一般说明,或依单一余留的方法,行处这个词也运作于那两个义理中。称为在超越等中不迷惑的不迷惑即正知为不迷惑正知。"仅依心"即只是依心,意思是只随顺于心。"把握"是权衡判断,意思是思考。以见僧团而摄取布萨自恣等的目的的行走。以"等"字摄取遍处准备等。简略地说了那个义理,为了解释它而说"塔庙或"等。"达到阿罗汉"这是最上的说明。因为生起止观也是比丘的增长。"那里"是在不净所缘中。"有些人"是住在无畏山寺的人们。"从利养"是从衣等利养缘。"为什么"而说"依那个"等。
"在那里"是在依有义正知而把握的义理中。但因为只有依法的增长才称为义理,所以称为"有义"的行走,可能有人不加区别地怀疑那一切也都是适宜的,为了排除那个而开始说"首先塔庙见"等。"大供养"是以大供养,意思是说在众多供养等的日子。"如绘画的形像"是如作绘画的塑像,或者如以机关运作而有种种奇特动作的塑像。"那里"是在那些众中。"他的"是比丘的。"不如理观察"即是依居家的无知舍的方式对所缘的不如理把握。关于这个说"以眼见色而生起愚痴凡夫的舍"等;

3.308) mātugāmasamphassavasena kāyasaṃsaggāpatti. Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo. ‘‘Dasadvādasayojanantare parisā sannipatantī’’tiādinā vuttappakāreneva. Mahāparisaparivārānanti kadāci dhammassavanādiatthāya itthipurisasammissaparivāre sandhāya vuttaṃ.

Tadatthadīpanatthanti asubhadassanassa sātthakabhāvasaṅkhātassa atthassa dīpanatthaṃ. Pabbajitadivasato paṭṭhāya paṭivacanadānavasena bhikkhūnaṃ anuvattanakathā āciṇṇā, tasmā paṭivacanassa adānavasena ananuvattanakathā tassa dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti. Dve kathāti hi vacanakaraṇākaraṇakathā. Tattha vacanakaraṇakathāyeva kathitapubbā, dutiyā na kathitapubbā. Tasmā subbacattā paṭivacanamadāsīti attho.

Evanti iminā. ‘‘Sace pana cetiyassa mahāpūjāyā’’tiādikaṃ sabbampi vuttappakāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikameva. Pariggahitaṃ sātthakaṃ, sappāyañca yena so pariggahitasātthakasappāyo, tassa, tena yathānupubbikaṃ sampajaññapariggahaṇaṃ dasseti. Vuccamānayogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ, tadeva bhāvanāya visayabhāvato gocaranti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahaṇaṃ katvā. Bhikkhācāragocareti bhikkhācārasaṅkhāte gocare, anena kammaṭṭhāne, bhikkhācāre ca gocarasaddoti dasseti.

Idhāti sāsane. Haratīti kammaṭṭhānaṃ pavattanavasena neti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Tatthāti tesu catūsu bhikkhūsu. Āvaraṇīyehīti nīvaraṇehi. Pagevāti pātoyeva . Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre. Ūrubaddhāsanañhettha pallaṅko. Usumanti dve tīṇi uṇhāpanāni sandhāya vuttaṃ. Kammaṭṭhānaṃ anuyuñjitvāti tadahe mūlabhūtaṃ kammaṭṭhānaṃ anuyuñjitvā. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva, kammaṭṭhānamavijahanto evāti vuttaṃ hoti, tena ‘‘patopi acetano’’tiādinā (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.209; saṃ. ni. aṭṭha. 3.5.168; vibha. aṭṭha. 523) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti.

Gantvāti pāpuṇitvā. Buddhānussatikammaṭṭhānaṃ ce, tadeva nipaccakārasādhanaṃ. Aññañce, anipaccakārakaraṇamiva hotīti dassetuṃ ‘‘sace’’tiādi vuttaṃ. Atabbisayena taṃ ṭhapetvā.‘‘Mahantaṃ cetiyaṃ ce’’tiādinā kammaṭṭhānikassa mūlakammaṭṭhānamanasikārassa papañcābhāvadassanaṃ. Aññena pana tathāpi aññathāpi vanditabbameva. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvasena vuttaṃ. Yathāha aṭṭhakathāyaṃ ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti, (ma. ni. aṭṭha. 4.128; a. ni. aṭṭha. 1.

我来直译这段巴利文：
3.308. 依女人触摸方式的身体接触罪。由象等践踏的生命危险。由见异性相等的梵行危险。如说"在十二由旬之内众聚集"等的方式。"被大众围绕"是指有时为听法等目的而说关于男女混杂围绕。
"为了说明那个义理"是为了说明称为见不净的有义性的义理。从出家之日开始依给予回答方式的随顺比丘的说话是惯例,所以依不给予回答方式的不随顺说话成为他的第二个,因此说"两种说话即是未曾说过"。"两种说话"即是作与不作说话的。其中只有作说话曾说过,第二个未曾说过。所以由善言故不给予回答,这是意思。
"如是"通过这个回指"如果在塔庙大供养"等一切所说的方式,不只是"男人对女人不净"等。已把握有义和适宜的,以此他为已把握有义适宜者,他的,通过它显示依次第的正知把握。因为是将要说的瑜伽业的发生处所,所以禅修所缘为业处,那个即因为是禅修的对象而为行处,因此说"称为业处的行处"。"取"是如相生起,如是依成就取的善巧方式而取。"在乞食行处"是在称为乞食的行处,通过这个显示在业处和乞食中的行处词。
"这里"是在教法中。"携带"是依运作方式引导业处,意思是直到从乞食返回都修习。"不携回"是从食用直到去午休处都不引回业处。"那里"是在那四个比丘中。"能障"是以盖。"清早"即是早晨。"身体整理"是洗脸等身体照料。"二三跏趺"是二三次坐。这里跏趺是结跏趺坐。"热"是说关于二三次暖身。"修习业处"是修习那天为根本的业处。"以业处为首"即是以业处为门,意思是说不舍弃业处,通过这个显示不舍弃将要说的"钵也无心"等业处,或者如所保持的。
"去"是到达。因为如果是佛随念业处,那个即是作敬礼的成就。如果是其他的,则如作不敬礼,为了显示这个而说"如果"等。以非那个境界而放置那个。通过"如果是大塔庙"等显示业处行者的根本业处作意没有虚耗。但其他人应当如是或者其他方式礼拜。"如是"即是三次。因为受用塔庙比舍利塔庙更重要,所以依前时动作方式说"礼拜塔庙"。如在注释中说"妨碍塔庙的菩提树枝应当除去",;

1.275; vibha. aṭṭha. 809) ayaṃ ācariyassa mati, ‘‘bodhiyaṅgaṇaṃ pattenāpī’’ti pana vacanato yadi cetiyaṅgaṇato gate bhikkhācāramagge bodhiyaṅgaṇaṃ bhaveyya, sāpi vanditabbāti maggānukkameneva ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvacanaṃ, na tu garukātabbatānukkamena. Evañhi sati bodhiyaṅgaṇaṃ paṭhamaṃ pattenāpi bodhiṃ vanditvā cetiyaṃ vanditabbaṃ, ekameva pattenāpi tadeva vanditabbaṃ, tadubhayampi appattena na vanditabbanti ayamattho suviññāto hoti. Bhikkhācāragatamaggena hi pattaṭṭhāne kattabbaantarāvattadassanametaṃ, na pana dhuvavattadassanaṃ. Pubbe hesa katavattoyeva. Tenāha ‘‘pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā’’tiādi. Buddhaguṇānussaraṇavaseneva bodhiādiparibhogacetiyepi nipaccakaraṇaṃ upapannanti dasseti ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti iminā. Paṭisāmitaṭṭhānanti sopānamūlabhāvasāmaññena vuttaṃ, buddhārammaṇapītivisayabhūtacetiyaṅgaṇabodhiyaṅgaṇato bāhiraṭṭhānaṃ patvāti vuttaṃ hoti.

Gāmasamīpeti gāmūpacāre. Tāva pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā hontīti sambandho. Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena mahājanassa saṅgahaṇatthaṃ. Aṭṭhakathācariyānaṃ vacanaṃ samatthetuṃ ‘‘dhammakathā hi kammaṭṭhānavinimuttā nāma natthī’’ti vuttaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kātabbāyevā’’ti aṭṭhakathācariyā vadanti, yasmā vā dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā dhammakathaṃ kathetvāti sambandho. Ācariyānandattherena (vibha. mūlaṭī. 523) pana ‘‘tasmā’’ti etassa ‘‘kathetabbāyevāti vadantī’’ti etena sambandho vutto. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanavasena, tadanuguṇaṃyeva dhammakathaṃ kathetvāti attho, dutiyapadepi eseva nayo. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti adhikāro. Tatthāti gāmato nikkhamanaṭṭhāneyeva.

‘‘Porāṇakabhikkhū’’tiādinā porāṇakāciṇṇadassanena yathāvuttamatthaṃ daḷhaṃ karoti. Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Ānubhāvenāti anuggahabalena. Bhayeti paracakkādibhaye. Chātaketi dubbhikkhe.


我来直译这段巴利文：
1.275. 这是阿阇黎的意见,但从"即使到达菩提院"这句话,如果从塔院出发的乞食道路上有菩提院,那也应当礼拜,所以依道路次第而说"礼拜塔庙"这前时动作语,而不是依重要性次第。因为如此,即使先到达菩提院也应当礼拜菩提后礼拜塔庙,即使只到达一个也应当礼拜那个,没到达两者都不应礼拜,这个义理容易理解。因为这是显示在乞食所行道路上到达处所应做的中间任务,而不是显示固定任务。这个以前已做过任务了。所以说"清早做塔院菩提院任务"等。通过"如在世尊佛陀面前那样表示敬礼"这句显示依忆念佛功德方式对菩提等受用塔庙也适合作敬礼。"收起处"是依阶梯底部的共同性而说,意思是说到达佛所缘喜悦境界的塔院菩提院的外部处所。
"在村庄附近"是在村庄边界。"首先或问问题,或想听法"是结合。"为了摄受人"是为了以法的摄受而摄受大众,因为"如果我不说谁会对他们说呢"。为了证成注释阿阇黎们的话而说"因为没有离开业处的法说"。"所以"因为注释阿阇黎们说"法说即是应当作的",或者因为没有离开业处的法说,所以说法,这是结合。但阿阇黎阿难长老说"所以"这个与"说即是应当作的"这个结合。"以业处为首"是依不舍弃自己所保持的业处方式,意思是说随顺于它的法,在第二句也是这个方法。在"作随喜"这里也是"以业处为首"的延续。"那里"即是在从村庄出来处。
通过"古代比丘"等以显示古代惯例而确立如所说的义理。"只依所遇的界限"是不作"熟识的不熟识的"等区分,只是依遇到的边际,意思是只依会面而已。"威力"是摄受力。"怖畏"是他国等怖畏。"饥荒"是饥馑。


‘‘Pacchimayāmepi nisajjācaṅkamehi vītināmetvā’’tiādinā vuttappakāraṃ. Karontassāti karamānasseva, anādare cetaṃ sāmivacanaṃ. Kammajatejoti gahaṇiṃ sandhāyāha. Pajjalatīti uṇhabhāvaṃ janeti. Tatoyeva upādinnakaṃ gaṇhāti, sedā muccanti. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyassa samādhānābhāvato. Anupādinnaṃ odanādivatthu. Upādinnaṃ udarapaṭalaṃ. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, ‘‘chātosmi, āhāraṃ me dethā’’ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti, atha satto ekaggo hoti, yato ‘‘chāyārakkhaso viya kammajatejo’’ti aṭṭhakathāsu vutto. So pagevāti ettha ‘‘tasmā’’ti seso. Gorūpānanti gunnaṃ, gosamūhānaṃ vā, vajato gocaratthāya nikkhamanavelāyamevāti attho. Vuttaviparītanayena upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. Antarābhatteti bhattassa antare, yāva bhattaṃ na bhuñjati, tāvāti attho. Tenāha ‘‘kammaṭṭhānasīsena āhārañca paribhuñjitvā’’ti. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Tatoti bhuñjanato. Poṅkhānupoṅkhanti kammaṭṭhānānupaṭṭhānassa anavacchedadassanametaṃ, uttaruttarinti attho, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavacchedo, evametassāpi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti. ‘‘Edisā cā’’tiādinā tathā kammaṭṭhānamanasikārassāpi sātthakabhāvaṃ dasseti. Āsananti nisajjāsanaṃ.

Nikkhittadhuroti bhāvanānuyoge anukkhittadhuro anāraddhavīriyo. Vattapaṭipattiyā aparipūraṇena sabbavattāni bhinditvā. Pañcavidhacetokhīlavinibandhacittoti pañcavidhena cetokhīlena, vinibandhena ca sampayuttacitto. Vuttañhi majjhimāgame cetokhīlasutte –

‘‘Katamassa pañca cetokhīlā appahīnā honti? Idha bhikkhave bhikkhu satthari kaṅkhati, dhamme kaṅkhati, saṅghe kaṅkhati, sikkhāya kaṅkhati, sabrahmacārīsu kupito hotī’’ti, (ma. ni. 1.185)

‘‘Katamassa pañca cetaso vinibandhā asamucchinnā honti? Idha bhikkhave bhikkhu kāme avītarāgo hoti, kāye avītarāgo hoti, rūpe avītarāgo hoti, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186). Ca –

Vitthāro . Ācariyena (dī. ni. ṭī. 

我来直译这段巴利文：
通过"在后夜也以坐和经行度过"等所说的方式。"正在做"是正在做着,这是不注意的属格。"业生火"是说关于消化。"燃烧"是产生热性。从那里即取有执受,汗液释放。业处不上轨道是因为被饥饿困扰而疲惫的身体没有定。"无执受"是饭等物质。"有执受"是胃膜。因为在腹内没有饭等物质时,业生火升起取胃膜,使说"我饿了,给我食物",在吃时放开胃膜取物质,那时有情一境性,因此在注释中说"业生火如影魔"。"他清早"这里补充"所以"。"牛群"是牛,或者牛群,意思是从牛栏出去觅食的时候。依相反的所说方式放开有执受而取无执受。"在食中间"是在食物中间,意思是直到不吃食物为止。所以说"以业处为首而食用食物"。"剩余处"是在未取粥处。"从那里"是从吃。"一箭接一箭"这是显示业处现起不间断,意思是一个接一个,如一箭接一箭而行的箭的次第不间断,如是这个业处现起也是,这样说。通过"如是等"显示如是业处作意也是有义。"坐"是坐处。
"放弃责任"是在修习努力中未提起责任未精进。以未圆满行道而破坏一切行道。"被五种心荒蔽心缚缚住的心"是被五种心荒蔽和缚所相应的心。因为在中部《心荒蔽经》中说：
"什么是他的五种心荒蔽未断？这里,比丘们,比丘对导师怀疑,对法怀疑,对僧怀疑,对学处怀疑,对同梵行者瞋恚。"
"什么是他的五种心缚未断?这里,比丘们,比丘对欲未离贪,对身未离贪,对色未离贪,吃到肚子撑满后住于追求睡眠乐卧乐昏沉乐,为求生某天界而行梵行。"和-
详说。阿阇黎(长部注疏...)

1.215) pana pañcavidhacetovinibandhacittabhāvoyeva padekadesamulliṅgetvā dassito. Cittassa kacavarakhāṇukabhāvo hi cetokhīlo, cittaṃ bandhitvā muṭṭhiyaṃ viya katvā gaṇhanabhāvo cetaso vinibandho. Paṭhamo cettha vicikicchādosavasena, dutiyo lobhavasenāti ayametesaṃ viseso. Caritvāti vicaritvā. Kammaṭṭhānavirahavasena tuccho.

Bhāvanāsahitameva bhikkhāya gataṃ, paccāgatañca yassāti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhamicchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ, sukhañca tannimittakanti. Atha vā viññūnaṃ attato nibbisesattā, attabhāvapariyāpannattā ca dhammo attā nāma, taṃ kāmenti icchantīti attakāmā. Adhunā pana atthakāmāti hitavācakena atthasaddena pāṭho dissati, dhammasaññuttaṃ hitamicchantā, hitabhūtaṃ vā dhammamicchantāti tassattho. Iṇaṭṭāti iṇena pīḷitā. Tathā sesapadadvayepi. Etthāti sāsane.

Usabhaṃ nāma vīsati yaṭṭhiyo, gāvutaṃ nāma asīti usabhā. Tāya saññāyāti tādisāya pāsāṇasaññāya, kammaṭṭhānamanasikārena ‘‘ettakaṃ ṭhānamāgatā’’ti jānantā gacchantīti adhippāyo. Nanti kilesaṃ. Kammaṭṭhānavippayuttacittena pāduddhāraṇamakatthukāmato tiṭṭhati, pacchāgato pana ṭhitimanatikkamitukāmato. Soti uppannakileso bhikkhu. Ayanti pacchāgato . Etanti parassa jānanaṃ. Tatthevāti patiṭṭhitaṭṭhāneyeva. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādikā yo patiṭṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenāpi yonisomanasikāraṃ paribrūhetīti idampi parassa jānaneneva saṅgahitanti daṭṭhabbaṃ. Purimapādeyevāti paṭhamaṃ kammaṭṭhānavippayuttacittena uddharitapādavaḷañjeyeva. Etīti gacchati. ‘‘Ālindakavāsī mahāphussadevatthero viyā’’tiādinā aṭṭhāneyevetaṃ kathitaṃ. ‘‘Kvāyaṃ evaṃ paṭipannapubbo’’ti āsaṅkaṃ nivatteti.

Maddantāti dhaññakaraṇaṭṭhāne sālisīsādīni maddantā. Assāti therassa, ubhayāpekkhavacanametaṃ. Assa arahattappattadivase caṅkamanakoṭiyanti ca . Adhigamappicchatāya vikkhepaṃ katvā, nibandhitvā ca paṭijānitvāyeva ārocesi.

Paṭhamaṃ tāvāti padasobhanatthaṃ pariyāyavacanaṃ. Mahāpadhānanti bhagavato dukkaracariyaṃ, amhākaṃ atthāya lokanāthena chabbassāni kataṃ dukkaracariyaṃ ‘‘evāhaṃ yathābalaṃ pūjessāmī’’ti attho. Paṭipattipūjāyeva hi pasatthatarā satthupūjā, na tathā āmisapūjā. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanakālādīsu avassaṃ kattabbanisajjāya paṭikkhepavasena. Evasaddena hi itarāya nisajjāya, sayanassa ca nivattanaṃ karoti. Vippayuttena uddhaṭe paṭinivattentoti sampayuttena uddharitapādeyeva puna ṭhapanaṃ sandhāyāha. ‘‘Gāmasamīpaṃ gantvā’’ti vatvā tadatthaṃ vivarati ‘‘gāvī nū’’tiādinā. Kacchakantaratoti upakacchantarato, upakacche laggitakamaṇḍalutoti vuttaṃ hoti. Udakagaṇḍūsanti udakāvagaṇḍakārakaṃ. Katinaṃ tithīnaṃ pūraṇī katimī, ‘‘pañcamī nu kho pakkhassa, aṭṭhamī’’tiādinā divasaṃ vā pucchitoti attho. Anārocanassa akattabbattā āroceti. Tathā hi vuttaṃ ‘‘anujānāmi bhikkhave sabbeheva pakkhagaṇanaṃ uggahetu’’ntiādi (mahāva. 156).


我来直译这段巴利文：
1.215. 但阿阇黎只取部分显示五种心缚心的状态。因为心的垃圾桩状态是心荒蔽,像握拳一样捆缚心的状态是心缚。这里第一个是依疑和瞋方式,第二个是依贪方式,这是它们的区别。"行"是游行。依离开业处方式而空。
"有来去"是具有伴随禅修而去乞食和返回,那个即是行道,依它的方式。"自爱"是希望自己的利益和快乐,意思是有法欲。因为法是利益,快乐是由它为因。或者因为对智者无别于自我,包含在自体中,所以法名为自我,爱求它故为自爱。但现在见到以表示利益的"义"字的读法,意思是希求与法相应的利益,或者希求成为利益的法。"被债务"是被债务压迫。其余两词也如是。"这里"是在教法中。
"牛长"即是二十杖,伽浮多即是八十牛长。"以那个认识"是以那样的石头认识,意思是以业处作意而知道"来到这么多距离"而行走。"它"是烦恼。因为不想以离业处心抬脚而站立,而后来者因不想超过站立。"他"是生起烦恼的比丘。"这个"是后来者。"这个"是他人的了知。"就在那里"即是在站立处。"这个方法"即是在站立时说的"这个比丘"等,那个也是在坐时的方法。应当了知"也因为怕后来者失去食物而增长如理作意"这个也是以他人了知所摄。"就在前脚"即是最初以离业处心抬起的脚印。"去"是走。通过"如住在阿林达的大富沙长老"等这个在不适当处说。排除"这个人在哪里如是行过"的疑虑。
"践踏"是在做谷物处践踏稻穗等。"他的"是长老的,这是双关语。也说"在他证阿罗汉之日的经行端"。因为证得少欲而作散乱,束缚后才承认而告知。
"首先"是为词语美观的同义语。"大精进"是世尊的苦行,意思是"我如是依力供养"我们的世间依怙六年所作的苦行。因为行道供养才是更受赞叹的导师供养,不是这样的物质供养。"只是站立经行"是依所决意威仪方式而说,不是依拒绝在用餐时等必须作的坐。因为以"只是"字作其他坐和卧的排除。"在离开抬起时返回"说的是关于在相应抬起的脚再放下。说"去到村庄附近"后以"是牛"等解释它的义理。"从腰际"是从下腰际,意思是说从腰下挂着的水瓶。"漱口水"是作漱口的水。"第几"是几天的圆满,意思是问"是否是半月的第五天、第八天"等日子。因为不告知是不应做的而告知。因为这样说"我允许,比丘们,一切都应学习计算半月"等。


‘‘Udakaṃ gilitvā ārocetī’’ti vuttanayena.Tatthāti gāmadvāre. Niṭṭhubhananti udakaniṭṭhubhanaṭṭhānaṃ. Tesūti manussesu. Ñāṇacakkhusampannattā cakkhumā.Īdisoti susammaṭṭhacetiyaṅgaṇādiko. Visuddhipavāraṇanti khīṇāsavabhāvena pavāraṇaṃ.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuttaṃ ‘‘pāsādikena abhikkantena paṭikkantenā’’tiādi (pārā. 432). Taṃ gamanaṃ dassetuṃ ‘‘tattha cā’’tiādimāha. ‘‘Na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthī’’ti iminā javena gamane loluppacāritā viya asāruppataṃ dasseti. Udakasakaṭanti udakasārasakaṭaṃ. Tañhi visamabhūmibhāgappattaṃ niccalameva kātuṃ vaṭṭati. Tadanurūpanti bhikkhādānānurūpaṃ. ‘‘Āhāre paṭikūlasaññaṃ upaṭṭhapetvā’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Rathassa akkhānaṃ telena abbhañjanaṃ, vaṇassa lepanaṃ, puttamaṃsassa khādanañca tidhā upamā yassa āharaṇassāti tathā. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā, yāpanāyā’’tiādinā (ma. ni. 1.23; 2.24, 387; saṃ. ni. 4.120; a. ni. 6.58; 5.9; vibha. 518; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. ‘‘Neva davāyā’’tiādi pana paṭikkhepamattadassanaṃ. Bhattakilamathanti bhattavasena uppannakilamathaṃ. Purebhattādi divāvasena vuttaṃ. Purimayāmādi rattivasena.

Gatapaccāgatesu kammaṭṭhānassa haraṇaṃ vattanti atthaṃ dassento ‘‘haraṇapaccāharaṇasaṅkhāta’’nti āha. ‘‘Yadi upanissayasampanno hotī’’ti idaṃ ‘‘devaputto hutvā’’tiādīsupi sabbattha sambajjhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjā puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyā aggasāvakānaṃ ekamasaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 2.vaṅgīsattheragāthāvaṇṇanā vitthāro) kappasatasahassameva, itaresaṃ pana atītāsu jātīsu vivaṭṭupanissayavasena kālaniyamamantarena nibbattitaṃ nibbedhabhāgiyakusalaṃ. ‘‘Seyyathāpī’’tiādinā tasmiṃ tasmiṃ ṭhānantare etadaggaṭṭhapitānaṃ therānaṃ sakkhidassanaṃ. Tattha thero bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇato dārucīriyoti ca samaññito thero. So hāyasmā –

‘‘Tasmā tiha te bāhiya evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī’ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ bāhiya na tena. Yato tvaṃ bāhiya na tena, tato bāhiya na tattha. Yato tvaṃ bāhiya na tattha, tato tvaṃ bāhiya nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā’ti’’ (udā. 10).

Ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnampi mahāpaññatādidīpanāni suttapadāni vitthārato vattabbāni. Visesato pana aṅguttarāgame etadaggasuttapadāni (a. ni. 

我来直译这段巴利文：
依"咽下水后告知"所说的方式。"那里"是在村门。"吐"是吐水处。"他们"是人们。因为具足智眼故为有眼。"如是"是像清扫好的塔院等。"清净自恣"是以漏尽的状态自恣。
说"观察街道"因为应当先观察街道而入街,不应东张西望。关于这个说"以优雅的前进、后退"等。为了显示那个行走而说"在那里"等。通过"因为没有什么以疾速为乞食头陀支"这句显示以疾速行走像贪求行为那样不适合。"水车"是水精车。因为那个到达不平之地时应当使其完全不动。"随顺那个"是随顺施食。在"使食厌逆想现起"等中应该说的,那个将在后面出现。"如是"是有三种譬喻的取食,即涂油于车轴、涂药于疮、食子肉。"具足八支"是作为具足以"只是为了这个身体的住立、维持"等所说的八支。但"不是为了玩乐"等只是显示否定。"食疲劳"是依食而生起的疲劳。"午前"等依日说。"初夜"等依夜说。
显示在往返中携带业处是行道义理而说"称为携带和返携"。"如果具足亲依止"这句在"成为天子"等一切处都应结合。其中证辟支菩提的亲依止具足是二阿僧祇劫和十万劫,集积与之相应的福智资粮,声闻菩提的上首弟子是一阿僧祇和十万劫,大弟子只是十万劫,其他则是在过去生中依解脱亲依止力而没有时间限定生起的趣向决择善。通过"譬如"等显示在那那处所被安立最上位的长老们的亲证。其中长老婆醯耶达卢奇里耶,因为生长在婆醯地方故名婆醯耶,因为披着木皮衣故被称为达卢奇里耶。这位尊者-
"因此婆醯耶,你应当如是学:'在所见中将只是所见,在所闻、所觉、所识中将只是所识。'婆醯耶,你应当如是学。婆醯耶,当在所见中对你将只是所见,在所闻、所觉、所识中将只是所识时,那时你婆醯耶不依彼。当你婆醯耶不依彼时,那时婆醯耶你不在彼处。当你婆醯耶不在彼处时,那时你婆醯耶既不在此,不在彼,也不在两者之间,这就是苦的终结。"
以这么多开示而证悟阿罗汉。如是舍利弗长老等的显示大慧等的经文也应详说。但特别是增支部中最上位经文

1.188) sikhāpattanti koṭippattaṃ niṭṭhānappattaṃ sabbathā paripuṇṇato.

Tanti asammuyhanaṃ. Evanti idāni vuccamānākārena veditabbaṃ. ‘‘Attā abhikkamatī’’ti iminā diṭṭhigāhavasena, ‘‘ahaṃ abhikkamāmī’’ti iminā mānagāhavasena, tadubhayassa pana vinā taṇhāya appavattanato taṇhāgāhavasenāti tīhipi maññanāhi andhabālaputhujjanassa abhikkame sammuyhanaṃ dasseti. ‘‘Tathā asammuyhanto’’ti vatvā tadeva asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Cittasamuṭṭhānavāyodhātūti teneva abhikkamanacittena samuṭṭhānā, taṃcittasamuṭṭhānikā vā vāyodhātu. Viññattinti kāyaviññattiṃ. Janayamānā uppajjati tassā vikārabhāvato. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Tassāti aṭṭhisaṅghāṭassa. Abhikkamatoti abhikkamantassa. Omattāti avamattā lāmakappamāṇā. Vāyodhātutejodhātuvasena itarā dve dhātuyo.

Idaṃ vuttaṃ hoti – yasmā cettha vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātu, tena tassā uddharaṇe vāyodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, tathā abhāvato pana itarāsaṃ omattatāti. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Kiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāro, tena tassā tattha tejodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dasseti ‘‘tathā atiharaṇavītiharaṇesū’’ti iminā. Satipi cettha anugamakānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye tejodhātuyā anugamakatā, vāyodhātuyā anugantabbatā, dutiye pana vāyodhātuyā anugamakatā, tejodhātuyā anugantabbatāti. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanāpariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva haraṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti vā ayametesaṃ viseso.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjane paccayo. Garutarasabhāvā hi āpodhātu, tena tassā vossajjane pathavīdhātuyā anugatabhāvo hoti, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo hoti, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tassā sannirujjhanepi āpodhātuyā anugatabhāvo hoti, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirujjhanesū’’ti.


我来帮你直译这段巴利文：
1.188. "达到顶点"意为达到究竟、达到完满、达到一切圆满。
"此"指不迷惑。"如是"应当理解为现在所说的方式。以"我身前进"这句话显示愚痴凡夫在前进时有三种迷执：以"自我前进"表示见执，以"我在前进"表示慢执，而这两种执著离开渴爱则不能生起，故也有渴爱执。说"如是不迷惑"之后，为显示通过何种分析能达到不迷惑，而说"我在前进"等言。"心所生风界"即由那前进之心所生，或者说是由该心所生的风界。"表示"指身表。由于其变化性质而生起。"此"即因其生起。"依心所作风界扩展"即依造作性的心所生风界的动转形态所称的身表。"其"指骨架。"前进者"指正在前进的人。"微弱"指低下、劣等程度。"风界火界作用下的其余两界"。
此中所说的是：因为在此为风界所随的火界是举起的缘，因为火界具有举起的性质，所以它在举起时随顺于风界，因此这两界在此依其功能而显著，其余二界因非如是而微弱。又因为为火界所随的风界是跨越和移动的缘。因为具有作用性质的风界在跨越和移动中有殊胜的作用，所以它在此随顺于火界，因此这两界在此依其功能而显著，其余二界因缺乏此而微弱，这即是以"同样在跨越和移动中"所显示的。虽然在此随行与被随行的差别相同，但"同样"一词是就单纯的火界与风界性质而说的。因为在第一种情况中是火界随行而风界被随行，在第二种情况中则是风界随行而火界被随行。其中，从踏足处提起脚为举起，越过所立之处向前运行为跨越，为避开树桩等障碍物，或为避免触碰已立足处而向旁侧运行为移动；或说直到立足为跨越，其后的运行为移动，这是它们的区别。
因为为地界所随的水界是放下的缘。因为水界具有重性，所以它在放下时随顺于地界，因此这两界在此依其功能而显著，其余二界因缺乏此而微弱，为显示这点而说"在放下等中这两界较强"。又因为为水界所随的地界是安置和固定的缘。如同在立足性中一样，在使立足中它也具有殊胜的作用，所以它随顺于水界，同样由于撞击作用依地界而得以完成固定，所以它在固定中也随顺于水界，因此说"同样在安置和固定中"。


Anugamakānugantabbatāvisesepi sati pathavīdhātuāpodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye pathavīdhātuyā anugamakatā, āpodhātuyā anugantabbatā, dutiye pana āpodhātuyā anugamakatā, pathavīdhātuyā anugantabbatāti. Vossajjanañcettha pādassa onāmanavasena vossaggo, tato paraṃ bhūmiādīsu patiṭṭhāpanaṃ sannikkhepanaṃ, patiṭṭhāpetvā nimmaddanavasena gamanassa sannirodho sannirujjhanaṃ.

Tatthāti tasmiṃ atikkamane, tesu vā yathāvuttesu uddharaṇātiharaṇavītiharaṇavossajjanasannikkhepanasannirujjhanasaṅkhātesu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā ca arūpadhammā. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Sabbattha esa nayo. Tattha tatthevāti yattha yattha uddharaṇādike uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi lahuparivattanato. Pabbaṃ pabbanti paricchedaṃ paricchedaṃ. Sandhi sandhīti gaṇṭhi gaṇṭhi. Odhi odhīti bhāgaṃ bhāgaṃ. Sabbañcetaṃ uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Itaro eva hi rūpadhammānampi pavattikkhaṇo gamanayogagamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca bandhakhuradhārāsamāgamatopi sīghataro, yathā tilānaṃ bhijjayamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ, uppādavasena paṭapaṭa-saddaṃ akarontāpi karontā viyāti attho. Tilabhedalakkhaṇaṃ paṭapaṭāyanaṃ viya hi saṅkhatabhedalakkhaṇaṃ uppādo uppannānamekantato bhinnattā. Tatthāti abhikkamane. Ko eko abhikkamati nābhikkamatiyeva. Kassa vā ekassa abhikkamanaṃ siyā, na siyā eva. Kasmā? Paramatthato hi…pe… dhātūnaṃ sayanaṃ, tasmāti attho. Andhabālaputhujjanasammūḷhassa attano abhikkamananivattanañhetaṃ vacanaṃ. Atha vā ‘‘ko eko…pe… abhikkamana’’nti codanāya ‘‘paramatthato hī’’tiādinā sodhanā vuttā.

Tasmiṃ tasmiṃ koṭṭhāseti yathāvutte chabbidhepi koṭṭhāse gamanādikassa apaccāmaṭṭhattā. ‘‘Saddhiṃ rūpena uppajjate, nirujjhatī’’ti ca silokapadena saha sambandho. Tattha paṭhamapadasambandhe rūpenāti yena kenaci sahuppajjanakena rūpena. Dutiyapadasambandhe pana ‘‘rūpenā’’ti idaṃ yaṃ tato nirujjhamānacittato upari sattarasamacittassa uppādakkhaṇe uppannaṃ, tadeva tassa nirujjhamānacittassa nirodhena saddhiṃ nirujjhanakaṃ sattarasacittakkhaṇāyukaṃ rūpaṃ sandhāya vuttaṃ, aññathā rūpārūpadhammā samānāyukā siyuṃ. Yadi ca siyuṃ, atha ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādi (vibha. aṭṭha. pakiṇṇakakathā) aṭṭhakathāvacanehi, ‘‘nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 

我来 给你直译这段巴利文：
虽然在随行与被随行的差别中，"同样"一词是就单纯的地界与水界性质而说的。因为在第一种方式中是地界随行而水界被随行，在第二种方式中则是水界随行而地界被随行。此中放下是指脚的下垂方式的舍弃，其后在地面等处的安置为安置，安置后以压制方式行进的止息为固定。
"其中"指在那前进中，或在所说的举起、跨越、移动、放下、安置、固定等六个部分中。"举起时"指举起的刹那。"色法与非色法"指以举起形态运行的色法，以及引发它的非色法。不能达到跨越，因为只住一刹那。在一切处都是这个道理。"即于彼处"指在举起等生起之处。诸法确实不会转移到其他处所，因为变化迅速。"支节支节"指每一界限。"关节关节"指每一节点。"部分部分"指每一部分。应知这一切是就举起等部分而依同类相续而说的。因为即使是色法的运行刹那也比游戏行进的天子从上下对面奔跑时头与脚上系着的剃刀刃相遇更快，如同芝麻被破坏时以爆裂声表示破坏，同样以生起表示有为法，为显示这点而说"爆裂声"，虽不发出爆裂声却似发出，这是其意义。因为如同爆裂声是芝麻破坏的标志，同样生起是有为法破坏的标志，因为已生者必定破坏。"其中"指在前进中。谁是单一者在前进？实无前进。或者说谁有单一的前进？实无此事。为什么？因为从究竟谛来说......诸界的住，这是其义。这是对愚痴凡夫迷惑自我前进的遮止之语。或者说对"谁是单一者...前进"的质疑，以"因为从究竟谛来说"等作出解答。
"在每一部分中"指在所说的六种部分中，因为未触及行进等。"与色法俱生灭"是与偈颂相连。其中与第一句相连时，"与色法"指与任何俱生的色法。但与第二句相连时，"与色法"是指从那灭去的心之上第十七心的生起刹那所生，正是与那灭去的心的灭同时灭去的、寿量为十七心刹那的色法，否则色法与非色法将成为同寿，如果是这样，则与"色法变化沉重、灭去缓慢"等注释之语，以及"诸比丘，我不见有任何一法如心这样变化迅速"等（经典之语相违）。

1.38) evamādipāḷivacanehi ca virodho siyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjanti, tasmā tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hoti, tasmā ekacittakkhaṇātītena saha sattarasacittakkhaṇāyukatā rūpadhammānamicchitāti. Lahuparivattanaviññāṇavisesassa saṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpassa garuparivattitā. Yathābhūtaṃ nānādhātuñāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabboti ācariyena (dī. ni. ṭī. 1.214) vuttaṃ , tadetaṃ cittānuparivattiyā viññattiyā ekanirodhabhāvassa suviññeyyattā evaṃ vuttaṃ. Tato saviññattikena puretaraṃ sattarasamacittassa uppādakkhaṇe uppannena rūpena saddhiṃ aññaṃ cittaṃ nirujjhatīti attho veditabbo. Aññaṃ cittaṃ nirujjhati, aññaṃ uppajjate cittanti yojetabbaṃ. Añño hi saddakkamo, añño atthakkamoti. Yañhi purimuppannaṃ cittaṃ, taṃ nirujjhantaṃ aññassa pacchā uppajjamānassa anantarādipaccayabhāveneva nirujjhati, tathā laddhapaccayameva aññampi uppajjate cittaṃ, avatthāvisesato cettha aññathā. Yadi evaṃ tesamubhinnaṃ antaro labbheyyāti codanaṃ ‘‘no’’ti apanetumāha ‘‘avīci manusambandho’’ti, yathā vīci antaro na labbhati, tadevedanti avisesaṃ vidū maññanti, evaṃ anu anu sambandho cittasantāno, rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattatīti attho. Avīcīti hi nirantaratāvasena bhāvanapuṃsakavacanaṃ.

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati, sayati vā, tadabhimukhaṃ pekkhananti vuttaṃ hoti. Yasmā ca tādisamālokitaṃ nāma hoti, tasmā tadanugatadisālokanaṃ vilokitanti āha ‘‘anudisāpekkhana’’nti, abhimukhadisānurūpagatesu vāmadakkhiṇapassesu vividhā pekkhananti vuttaṃ hoti. Heṭṭhāuparipacchāpekkhanañhi ‘‘olokitaullokitāpalokitānī’’ti gahitāni. Sāruppavasenāti samaṇapatirūpavasena, imināva asāruppavasena itaresamaggahaṇanti sijjhati. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayaparivajjanādīsu apalokitassa ca siyā sambhavoti āha ‘‘iminā vā’’tiādi, etena upalakkhaṇamattañcetanti dasseti.

Kāyasakkhinti kāyena sacchikataṃ paccakkhakārinaṃ, sādhakanti attho. So hi āyasmā vipassanākāle ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando’’ti (a. ni. 

我来 帮你直译这段巴利文：
1.38. 等经文会有矛盾。因为心与心所是有所缘的本质，只在显现其作为自己所缘缘的事物时才生起，所以它们在完成其本质后立即灭去，而色法则是无所缘而需要被显示的，如此它们被显示的本质经过十六心才完成，因此色法被认为与经过一心刹那后的十七心刹那同寿。由于迅速变化的识的特性只是和合的缘性，所以三蕴迅速变化，由于只是与境相合，所以识迅速变化，由于缓慢的大种为缘，所以色法变化沉重。如实知种种界的智慧只有如来才有，由此说前生缘只是色法，后生缘也是如此，所以色法与非色法不可能在同一刹那，因此这里应当依所说方式理解其义，这是论师所说的。这是因为容易理解随心而转的表示与心同灭而如此说的。因此应知其义是：与有表色俱的、在前面第十七心生起刹那所生的色法同时，另一个心灭去。应当配合为"另一心灭去，另一心生起"。因为语言次第与意义次第不同。因为先生起的心在灭去时是以作为后生起的心的无间缘等而灭去的，同样得到缘的另一个心也生起，这里是由于状态差别而有别异。如果是这样，会得到它们两者之间有间隔的质疑，为了以"不"来遣除而说"相续不间断"，如同波浪不可得间隔，智者认为正是这个没有差别，如是一个接一个相续的心相续与色相续如河流一般、如河中水流般运转，这是其义。"不间断"是就无间性而说的中性词。
"正面看"是向前看，所以说"向前观看"。意思是说朝着行走、站立、坐着或躺着的方向看。由于这样的看称为正面看，所以随着那个方向看是旁视，所以说"观察周围方向"，意思是说在朝向正面方向相应的左右两侧多方观看。因为向下看、向上看、回顾看已被包括在"下视、上视、回视"中。"以适宜方式"指以沙门适宜的方式，由此也成立因不适宜而不摄取其他的。说"或以此"等，是因为在打扫、清洁等时可能有下视，在举物等时可能有上视，在避开后面来的危险等时可能有回视，由此显示这只是举例说明。
"身证"指以身体亲证，亲自实践，意为成就者。那位尊者在修观时因为"我依诸根门不防护而在教法中遭受不乐等违逆，我要好好地制止这个"而生起精进，具足强大的惭愧，由于在此已修习，所以在根律仪中达到最胜究竟，正因为这样，导师说"诸比丘，在我的声闻比丘弟子中，诸根门善防护者，难陀是第一"等。

1.230) etadagge ṭhapesi. Nandassāti kattutthe sāmivacanaṃ. Itīti iminā ālokanena.

Sātthakatāca sappāyatā ca veditabbā ālokitavilokitassāti ajjhāharitvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva ālokitavilokite. Gocarasampajaññabhāvato etthāti ālokitavilokite. Attano kammaṭṭhānavasenevāti khandhādikammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, na añño upāyo gavesitabboti adhippāyo. Kammaṭṭhānasīsenevāti vakkhamānakammaṭṭhānamukheneva. Yasmā pana ālokitādi nāma dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Āloketāti ālokento. Tathā viloketā. Viññattinti kāyaviññattiṃ. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Akkhidalanti akkhipaṭalaṃ. Adho sīdatīti osīdantaṃ viya heṭṭhā gacchati. Uddhaṃ laṅghetīti laṅghentaṃ viya upari gacchati. Yantakenāti akkhidalesu yojitarajjuyo gahetvā paribbhamanakacakkena. Tatoti tathā akkhidalānamosīdanullaṅghanato. Manodvārikajavanassa mūlakāraṇaparijānanaṃ mūlapariññā. Āgantukassa abbhāgatassa, tāvakālikassa ca taṅkhaṇamattapavattakassa bhāvo āgantukatāvakālikabhāvo, tesaṃ vasena.

Tatthāti tesu gāthāya dassitesu sattasu cittesu. Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ, sarīraṃ hutvāti vuttaṃ hoti. Bhavaṅgañhi paṭisandhisadisattā padhānamaṅgaṃ, padhānañca ‘‘sarīra’’nti vuccati, avicchedappavattihetubhāvena vā kāraṇakiccaṃ sādhayamānanti attho. Taṃ āvaṭṭetvāti bhavaṅgasāmaññavasena vuttaṃ, pavattākāravisesavasena pana atītādinā tibbidhaṃ, tattha ca bhavaṅgupacchedasseva āvaṭṭanaṃ. Tannirodhāti tassa nirujjhanato, anantarapaccayavasena hetuvacanaṃ. ‘‘Paṭhamajavanepi…pe… sattamajavanepī’’ti idaṃ pañcadvārikavīthiyaṃ ‘‘ayaṃ itthī, ayaṃ puriso’’ti rajjanadussanamuyhanānamabhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ puretaraṃ pavattāyonisomanasikāravasena ayoniso āvajjanavoṭṭhabbanākārena pavattanato iṭṭhe itthirūpādimhi lobhasahagatamattaṃ javanaṃ uppajjati, aniṭṭhe ca dosasahagatamattaṃ, na panekantarajjanadussanādi, manodvāre eva ekantarajjanadussanādi hoti, tassa pana manodvārikassa rajjanadussanādino pañcadvārikajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbampi bhavaṅgādi, evaṃ manodvārikajavanassa mūlakāraṇavasena mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārika javanasseva apubbabhāvavasena, ittaratāvasena ca. Yuddhamaṇḍaleti saṅgāmappadese. Heṭṭhupariyavasenāti heṭṭhā ca upari ca parivattamānavasena, aparāparaṃ bhavaṅguppattivasenāti attho. Tathā bhavaṅguppādavasena hi tesaṃ bhijjitvā patanaṃ, iminā pana heṭṭhimassa, uparimassa ca bhavaṅgassa aparāparuppattivasena pañcadvārikajavanato visadisassa manodvārikajavanassa uppādaṃ dasseti tassa vaseneva rajjanādipavattanato. Tenevāha ‘‘rajjanādivasena ālokitavilokitaṃ hotī’’ti.


我来帮你直译这段巴利文：
1.230. 立为第一。"难陀的"是作者义的属格。"如是"指以这种观看。
"应当了知正观和旁观的有益性和适宜性"，应补充后连接。"因此"指在观看和旁视时不离开业处。"因为是行处正知"指在观看和旁视中。"只依自己的业处"意指只依蕴等业处而作观看和旁视，不应寻求其他方法。"以业处为首"指以将要说的业处为门。又因为观看等只是法的特殊运作，所以为显示如实知解它是不迷正知，而说"在内"等。"观看者"指正在观看。同样"旁视者"。"表示"指身表。"此"即因其生起。"依心所作风界扩展"即依造作性心所生的风界的动转形态所称的身表。"眼帘"指眼膜。"下沉"指好像向下垂落。"上扬"指好像向上升起。"机关"指在眼帘上安装绳索转动的轮子。"由此"即由眼帘如此下沉上扬。了知意门速行的根本原因是根本遍知。外来的客人和暂时的只在那一刻生起的状态是外来性和暂时性，依这些。
"其中"指在偈颂所示的七种心中。"完成支分作用"指完成主要的支分作用，意思是说成为身体。因为有分与结生相似故为主要支分，主要者称为"身体"，或者说是以相续不断的运作为因而完成因的作用。"转向它"是就有分的共相而说的，但就运作的特殊形态而言有过去等三种，其中只是转向有分的断绝。"由它灭去"指由它的灭去，是从无间缘的角度说因。"在第一速行乃至第七速行中"这是就五门心路而说"这是女人，这是男人"等没有贪著、瞋恚、愚痴而说的。因为在那里，由于转向和确定在先已依不如理作意而以不如理的转向和确定形态运作，所以对可意的女色等只生起具贪的速行，对不可意的只生起具瞋的速行，而不是必定的贪著瞋恚等，必定的贪著瞋恚等只在意门中生起，但是那意门的贪著瞋恚等是以五门速行为根本，或者如前所说的一切有分等，如是依意门速行的根本原因而说根本遍知，而外来性和暂时性只是就五门速行的新生性和短暂性而言。"战场"指战斗之处。"以上下方式"指以上下翻转的方式，意思是说以有分一个接一个生起的方式。因为正是依有分生起，他们破碎倒下，但以这个则显示依下面和上面的有分一个接一个生起的方式而生起与五门速行不同的意门速行，因为只依它而有贪著等的生起。正因如此而说"依贪著等方式而有观看和旁视"。


Āpāthanti gocarabhāvaṃ. Sakakiccanipphādanavasenāti āvajjanādikiccanipphādanavasena. Tanti javanaṃ. Cakkhudvāre rūpassa āpāthagamanena āvajjanādīnaṃ pavattanato pavattikāraṇavaseneva ‘‘gehabhūte’’ti vuttaṃ, na nissayavasena. Āgantukapuriso viyāti abbhāgatapuriso viya. Duvidhā hi āgantukā atithiabbhāgatavasena. Tattha kataparicayo ‘‘atithī’’ti vuccati, akataparicayo ‘‘abbhāgato’’ti, ayamevidhādhippeto. Tenāha ‘‘yathā paragehe’’tiādi . Tassāti javanassa rajjanadussanamuyhanaṃ ayuttanti sambandho. Āsinesūti nisinnesu. Āṇākaraṇanti attano vasakaraṇaṃ.

Saddhiṃ sampayuttadhammehi phassādīhi. Tattha tattheva sakakiccanipphādanaṭṭhāne bhijjanti. Itīti tasmā āvajjanādivoṭṭhabbanapariyosānānaṃ bhijjanato. Ittarānīti aciraṭṭhitikāni. Tatthāti tasmiṃ vacane ayaṃ upamāti attho. Udayabbayaparicchinno tāva tattako kālo etesanti tāvakālikāni, tassa bhāvo, taṃvasena.

Etanti asammohasampajaññaṃ. Etthāti etasmiṃ yathāvuttadhammasamudāye. Dassanaṃ cakkhuviññāṇaṃ, tassa vaseneva ālokanavilokanapaññāyanato āvajjanādīnamaggahaṇaṃ.

Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokana paññāyamāne. Nimittatthe cetaṃ bhummaṃ, tabbinimuttako ko ekoāloketi na tveva āloketi. Ko ca eko viloketi natveva viloketīti attho.

‘‘Tathā’’tiādi āyatanavasena, dhātuvasena ca dassanaṃ. Cakkhurūpāni yathārahaṃ dassanassa nissayārammaṇapaccayo, tathā āvajjanā anantarādipaccayo, āloko upanissayapaccayoti dassanassa suttantanayena pariyāyato paccayatā vuttā. Sahajātapaccayopi dassanasseva, nidassanamattañcetaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato, ‘‘sahajātādipaccayā’’tipi adhunā pāṭho dissati. ‘‘Eva’’ntiādi nigamanaṃ.

Idāni yathāpāṭhaṃ samiñjanapasāraṇesu sampajānaṃ vibhāvento ‘‘samiñjite pasārite’’tiādimāha. Tattha pabbānanti pabbabhūtānaṃ. Taṃsamiñjanapasāraṇeneva hi sabbesaṃ hatthapādānaṃ samiñjanapasāraṇaṃ hoti, pabbametesanti vā pabbā yathā ‘‘saddho’’ti, pabbavantānanti attho. Cittavasenevāti cittaruciyā eva, cittasāmatthiyā vā. Yaṃ yaṃ cittaṃ uppajjati sātthepi anatthepi samiñjituṃ, pasārituṃ vā, taṃtaṃcittānugateneva samiñjanapasāraṇamakatvāti vuttaṃ hoti. Tatthāti samiñjanapasāraṇesu atthānatthapariggaṇhanaṃ veditabbanti sambandho. Khaṇe khaṇeti tathā ṭhitakkhaṇassa byāpanicchāvacanaṃ. Vedanāti santhambhanādīhi rujjanā. ‘‘Vedanā uppajjatī’’tiādinā paramparapayojanaṃ dasseti. Tathā ‘‘tā vedanānuppajjantī’’tiādināpi. Purimaṃ purimañhi pacchimassa pacchimassa kāraṇavacanaṃ. Kāleti samiñjituṃ, pasārituṃ vā yuttakāle. Phātinti vuddhiṃ. Jhānādi pana viseso.

Tatrāyaṃ nayoti sappāyāsappāyaapariggaṇhane vatthusandassanasaṃṅkhāto nayo. Tadapariggahaṇe ādīnavadassaneneva pariggahaṇepi ānisaṃso vibhāvitoti tesamidha udāharaṇaṃ veditabbaṃ. Mahācetiyaṅgaṇeti duṭṭhagāmaṇiraññā katassa hemamālīnāmakassa mahācetiyassa aṅgaṇe. Vuttañhi –

‘‘Dīpappasādako thero, rājino ayyakassa me;

Evaṃ kirāha nattā te, duṭṭhagāmaṇi bhūpati.

Mahāpuñño mahāthūpaṃ, soṇṇamāliṃ manoramaṃ;

Vīsaṃ hatthasataṃ uccaṃ, kāressati anāgate’’ti.


我来帮你直译这段巴利文：
"进入"指成为所缘。"依完成自己的作用"指依完成转向等作用。"它"指速行。说"成为住所"是依运作因的方式，因为由于色在眼门进入而有转向等的运作，不是依所依的方式。"如同来客"指如同外来的人。因为来客有两种：依客人和访客的差别。其中已熟识的称为"客人"，未熟识的称为"访客"，这里是指后者。因此说"如同在他人家"等。"它的"贪著、瞋恚、愚痴是不适当的，这是其连接。"已坐者"指已坐下的人们。"施令"指使成为自己所控制。
与相应法触等一起。在各自完成作用的地方就灭去。"如是"指因为转向等直至确定的灭去。"短暂"指不久住。"其中"指在那句话中这是譬喻，这是其意义。"暂时"指被生灭限定的那么多时间，其状态，依此。
"这个"指不迷正知。"此中"指在所说的法的集合中。"见"指眼识，因为只依它而显现观看和旁视，所以不说转向等。
"和合"指和谐。"其中"指在依五蕴而显现观看和旁视中。这是处所的工具义，离开它谁是单一观看者？确实无观看。谁是单一旁视者？确实无旁视，这是其义。
"同样"等是依处、依界的显示。眼和色如其所应为见的所依缘和所缘缘，同样转向为无间等缘，光明为亲依止缘，这是依经教方法说见的间接缘性。俱生缘也只是对见，这只是举例，因为也有相互相应、有、不离等缘，现在也见到"俱生等缘"的读法。"如是"等是结论。
现在为显示在屈伸中的正知而说"在屈时伸时"等。其中"诸关节的"指成为关节的。因为由它的屈伸而有一切手足的屈伸，或者说有关节的是关节，如"有信的"，意思是具有关节的。"只依心"指只依心的意欲，或心的能力。意思是说，无论生起什么心要屈要伸，不论有益无益，不是只随顺那个心而作屈伸。"其中"指在屈伸中应当了知有益无益，这是连接。"刹那刹那"指表达要遍及如是住立的刹那。"痛"指由僵硬等而苦恼。以"痛生起"等显示连续的目的。同样以"诸痛不生起"等。因为前前是后后的原因之说。"时"指适合屈伸的时候。"增长"指成长。而禅定等是殊胜。
"此中这个方法"指在有益无益的了知中显示事例的方法。应知由显示不了知的过患而也显明了了知的功德，所以这里举它们为例。"大塔院"指在土达伽马尼王所造的称为金鬘的大塔的院中。如说：
"点亮此岛的长老，对我王的祖父；
如是说你的孙子，土达伽马尼国王。
大福德者将来要，建造金鬘大塔；
高二十百肘的，令人喜悦之塔。"


Bhūmippadeso cettha aṅgaṇaṃ ‘‘udaṅgaṇe tattha papaṃ avindu’’ntiādisu (jā. 1.1.2) viya, tasmā upacārabhūte susaṅkhate bhūmippadeseti attho. Teneva kāraṇena gihī jātoti kāyasaṃsaggasamāpajjanahetunā ukkaṇṭhito hutvā hīnāyāvatto. Jhāyīti jhāyanaṃ ḍayhanamāpajji. Mahācetiyaṅgaṇepi cīvarakuṭiṃ katvā tattha sajjhāyaṃ gaṇhantīti vuttaṃ ‘‘cīvarakuṭidaṇḍake’’ti, cīvarakuṭiyā cīvarachadanatthāya katadaṇḍaketi attho. ‘‘Maṇisappo nāma sīhaḷadīpe vijjamānā ekā sappajātīti vadantī’’ti ācariyānandattherena, (vibha. mūlaṭī. 242) ācariyadhammapālattherena (dī. ni. ṭī. 1.214) ca vuttaṃ. ‘‘Keci, apare, aññe’’ti vā avatvā ‘‘vadanti’’cceva vacanañca sārato gahetabbatāviññāpanatthaṃ aññathā gahetabbassa avacanato, tasmā na nīlasappādi idha ‘‘maṇisappo’’ti veditabbo.

Mahātheravatthunāti evaṃnāmakassa therassa vatthunā. Antevāsikehīti tattha nisinnesu bahūsu antevāsikesu ekena antevāsikena. Tenāha ‘‘taṃ antevāsikā pucchiṃsū’’ti. Kammaṭṭhānanti ‘‘abbhantare attā nāmā’’tiādinā (dī. ni. aṭṭha. 

我来帮你直译这段巴利文：
此中"院"指地面区域，如"他们在那院中发现水池"等句中一样，因此意思是在周边经过良好整治的地面区域。正是由于这个原因而成为在家人，指因卷入身体接触而感到厌倦而退回低劣处。"焚烧"指陷入焚烧状态。说"衣服小屋的木杆上"，是因为在大塔院中造了衣服小屋而在那里诵习，意思是在衣服小屋中为遮盖衣服而做的木杆上。阿难长老和法护长老说："他们说摩尼蛇是在僧伽罗岛（现斯里兰卡）存在的一种蛇。"不说"某些人，其他人，另一些人"而只说"他们说"，是为了表明应当认真接受，因为没有说出其他方式的理解，因此这里的"摩尼蛇"不应理解为蓝蛇等。
"以大长老的事"指以这样名字的长老的事。"弟子"指在那里坐着的众多弟子中的一个弟子。因此说"弟子们问他"。"业处"指以"在内部没有所谓的我"等。

1.214) vakkhamānappakāraṃ dhātukammaṭṭhānaṃ. Pakaraṇatopi hi attho viññāyatīti. Tattha ṭhitānaṃ pucchantānaṃ saṅgahaṇavasena ‘‘tumhehī’’ti puna puthuvacanakaraṇaṃ. Evaṃ rūpaṃ sabhāvo yassāti evarūpo niggahitalopavasena tena , kammaṭṭhānamanasikārasabhāvenāti attho. Evametthāpīti api-saddena heṭṭhā vuttaṃ ālokitavilokitapakkhamapekkhanaṃ karoti. Ayaṃ nayo uparipi.

Suttākaḍḍhanavasenāti yante yojitasuttānaṃ āviñchanavasena. Dāruyantassāti dārunā katayantarūpassa. Taṃ taṃ kiriyaṃ yāti pāpuṇāti, hatthapādādīhi vā taṃ taṃ ākāraṃ kurumānaṃ yāti gacchatīti yantaṃ, naṭakādipañcālikārūpaṃ, dārunā kataṃ yantaṃ tathā, nidassanamattañcetaṃ. Tathā hi naṃ potthena vatthena alaṅkariyattā potthalikā, pañca aṅgāni yassā sajīvassevāti pañcālikāti ca voharanti. Hatthapādalaḷananti hatthapādānaṃ kampanaṃ, hatthapādehi vā līḷākaraṇaṃ.

Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ samānadhāraṇatāya ekatodassanaṃ ganthagarutāpanayanatthaṃ, antaravāsakassa nivāsanavasena, sesānaṃ pārupanavasenāti yathārahamattho. Tatthāti saṅghāṭicīvaradhāraṇapattadhāraṇesu. Vuttappakāroti paccavekkhaṇavidhinā sutte vuttappabhedo.

Uṇhapakatikassāti uṇhālukassa pariḷāhabahulakāyassa. Sītālukassāti sītabahulakāyassa. Ghananti appitaṃ. Dupaṭṭanti nidassanamattaṃ. ‘‘Utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ, diguṇaṃ uttarāsaṅgaṃ, diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadattha’’nti (mahāva. 348) hi vuttaṃ. Viparītanti tadubhayato viparītaṃ, tesaṃ tiṇṇampi asappāyaṃ. Kasmāti āha ‘‘aggaḷādidānenā’’tiādi. Uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ. Ādisaddena tunnakammādīni saṅgaṇhāti. Tathā-saddo anukaḍḍhanattho, asappāyamevāti. Paṭṭuṇṇadese pāṇakehi sañjātavatthaṃ paṭṭuṇṇaṃ. Vākavisesamayaṃ setavaṇṇaṃ dukūlaṃ. Ādisaddena koseyyakambalādikaṃ sānulomaṃ kappiyacīvaraṃ saṅgaṇhāti. Kasmāti vuttaṃ ‘‘tādisañhī’’tiādi. Araññe ekakassa nivāsantarāyakaranti brahmacariyantarāyekadesamāha. Corādisādhāraṇato ca tathā vuttaṃ. Nippariyāyena taṃ asappāyanti sambandho. Aneneva yathāvuttamasappāyaṃ anekantaṃ tathārūpapaccayena kassaci kadāci sappāyasambhavato. Idaṃ pana dvayaṃ ekantameva asappāyaṃ kassaci kadācipi sappāyābhāvatoti dasseti. Micchā ājīvanti etenāti micchājīvo, anesanavasena paccayapariyesanapayogo. Nimittakammādīhi pavatto micchājīvo tathā, etena ekavīsatividhaṃ anesanapayogamāha. Vuttañhi suttanipātaṭṭhakathāyaṃ khuddakapāṭhaṭṭhakathāyañca mettasuttavaṇṇanāyaṃ –

‘‘Yo imasmiṃ sāsane pabbajitvā attānaṃ na sammā payojeti, khaṇḍasīlo hoti , ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ? Veḷudānaṃ, pattadānaṃ, puppha, phala, dantakaṭṭha, mukhodaka, sināna, cuṇṇa, mattikādānaṃ, cāṭukamyataṃ, muggasūpyataṃ, pāribhaṭutaṃ, jaṅghapesanikaṃ, vejjakammaṃ, dūtakammaṃ, pahiṇagamanaṃ, piṇḍapaṭipiṇḍaṃ, dānānuppadānaṃ, vatthuvijjaṃ, nakkhattavijjaṃ, aṅgavijja’’nti.


我来帮你直译这段巴利文：
1.214. "业处"指将要说明的界业处。因为意义也可从论典中了解。其中为包括站在那里询问的人们，而再次使用复数"你们"。"如此性质"指具有如此性质的，依省略闽鼻音的规则，意思是依业处作意的性质。"如是此中也"中的"也"字是指顾及前面所说的观看和旁视的部分。这个方法在后面也是如此。
"依牵引绳索"指依拉动安装在机关上的绳索。"木制机关"指用木头制成的机关形象。走向或达到那个那个动作，或者用手脚等做着那个那个姿势而行进称为机关，即舞者等人偶的形象，用木头制成的机关如是，这只是举例。因此他们称它为布偶，因为用布料装饰，也称为五肢偶，因为它如同活物有五肢。"手脚摆动"指手脚的晃动，或用手脚做优美动作。
"在持双衣、钵、衣时"，此中双衣一起显示是因为持用方式相同，为了避免文句过重，应当理解是下衣以穿着方式，其余以披覆方式。"其中"指在持双衣衣及持钵中。"如所说方式"指在经中以观察方法所说的种类。
"性质热的"指易热者、身体多热恼者。"性质冷的"指身体多冷者。"厚重"指紧密的。"双层"只是举例。因为说："对于已脱色的布，四重为双衣，二重为上衣，二重为下衣，粪扫衣则随意。""相反"指与这两种相反，对这三种都不适宜。为什么？说"因为补缀等"等。拆开后贴上的碎片是补缀。"等"字包括缝补等。"同样"字表示引申，即也是不适宜。在丝织地区由小虫所产生的布是丝织布。丝织的一种白色细布是细布。"等"字包括丝绸、毛毯等适宜的许可衣。为什么？说"因为这样的"等。对独自住在林中者会造成住处的障碍，说的是梵行障碍的一部分。因为对盗贼等是共同的，所以如此说。无比喻地说它是不适宜的，这是连接。正是由此显示前面所说的不适宜是不决定的，因为对某些人在某些时候依那样的条件可能适宜。但这两种是绝对不适宜的，显示对任何人在任何时候都无适宜可能。由此而成为邪命的是邪命，指依不正当方式寻求资具的努力。由作暗示等而成的邪命如是，由此说二十一种不正当的努力。如在《小诵经》注中《慈经》的解释中说：
"凡在此教中出家而不正确地努力自己，戒行有缺陷，依二十一种不正当方式维持生活。即是：赠送竹子、赠送钵、花、果、齿木、洗脸水、沐浴、粉、泥土等，谄媚，（装作）喜爱绿豆汤，奔走服侍，腿脚使者，医疗，信使，往返传递，以食物换取食物，给予赠物，地相术，星相术，身相术。"


Abhidhammaṭīkākārena pana ācariyānandattherena evaṃ vuttaṃ –

‘‘Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, vaṇatelaṃ pacati, veḷudānaṃ deti, patta, puppha, phala, sināna, dantakaṭṭha, mukhodaka, cuṇṇa, mattikādānaṃ deti, cāṭukammaṃ karoti, muggasūpiyaṃ, pāribhaṭuṃ, jaṅghapesanikaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsatī’’ti (dha. sa. mūlaṭī. 150-51).

Aṭṭhakathāvacanañcettha brahmajālādisuttantanayena vuttaṃ, ṭīkāvacanaṃ pana khuddakavatthuvibhaṅgādiabhidhammanayena, ato cettha kesañci visamatāti vadanti, vīmaṃsitvā gahetabbaṃ. Apica ‘‘nimittakammādī’’ti iminā nimittobhāsaparikathāyo vuttā. ‘‘Micchājīvo’’ti pana yathāvuttapayogo, tasmā nimittakammañca micchājīvo ca, tabbasena uppannaṃ asappāyaṃ sīlavināsanena anatthāvahattāti attho. Samāhāradvandepi hi katthaci pulliṅgapayogo dissati yathā ‘‘cittuppādo’’ti. Atiruciye rāgādayo, atiaruciye ca dosādayoti āha ‘‘akusalā dhammā abhivaḍḍhantī’’ti. Tanti tadubhayaṃ. Kammaṭṭhānāvijahanavasenāti vakkhamānakammaṭṭhānassa avijahanavasena.

‘‘Abbhantare attā nāmā’’tiādinā saṅkhepato asammohasampajaññaṃ dassetvā ‘‘tattha cīvarampi acetana’’ntiādinā cīvarassa viya ‘‘kāyopi acetano’’ti kāyassa attasuññatāvibhāvanena tamatthaṃ paridīpento ‘‘tasmā neva sundaraṃ cīvaraṃ labhitvā’’tiādinā vuttassa itarītarasantosassa kāraṇaṃ vibhāvetīti daṭṭhabbaṃ. Evañhi sambandho vattabbo – asammohasampajaññaṃ dassento ‘‘abbhantare’’tiādimāha. Attasuññatāvibhāvanena pana tadatthaṃ paridīpituṃ vuttaṃ ‘‘tattha cīvara’’ntiādi. Idāni attasuññatāvibhāvanassa payojanabhūtaṃ itarītarasantosasaṅkhātaṃ laddhaguṇaṃ pakāsento āha ‘‘tasmā neva sundara’’ntiādīti.

Tattha abbhantareti attano santāne. Tatthāti tasmiṃ cīvarapārupane. Tesu vā pārupakattapārupitabbacīvaresu. Kāyopīti attapaññattimatto kāyopi. ‘‘Tasmā’’ti ajjhāharitabbaṃ, acetanattāti attho. Ahanti kammabhūto kāyo. Dhātuyoti cīvarasaṅkhāto bāhirā dhātuyo. Dhātusamūhanti kāyasaṅkhātaṃ ajjhattikaṃ dhātusamūhaṃ. Potthakarūpapaṭicchādane dhātuyo dhātusamūhaṃ paṭicchādenti viyāti sambandho. Pusanaṃ snehasecanaṃ, pūraṇaṃ vā potthaṃ, lepanakhananakiriyā, tena katanti potthakaṃ, tameva rūpaṃ tathā, khananakammanibbattaṃ dārumattikādirūpamidhādhippetaṃ. Tasmāti acetanattā, attasuññabhāvato vā.

Nāgānaṃ nivāso vammiko nāgavammiko. Cittīkaraṇaṭṭhānabhūto rukkho cetiyarukkho. Kehici sakkatassāpi kehici asakkatassa kāyassa upamānabhāvena yogyattā tesamidha kathanaṃ. Tehīti mālāgandhagūthamuttādīhi. Attasuññatāya nāgavammikacetiyarukkhādīhi viya kāyasaṅkhātena attanā somanassaṃ vā domanassaṃ vā na kātabbanti vuttaṃ hoti.

‘‘Labhissāmi vā, no vā’’ti paccavekkhaṇapubbakena ‘‘labhissāmī’’ti atthasampassaneneva gahetabbaṃ. Evañhi sātthakasampajaññaṃ bhavatīti āha ‘‘sahasāva aggahetvā’’tiādi.


我来 助你直译这段巴利文：
然而阿毗达摩复注作者阿难长老如是说：
"二十一种不正当方式即是：做医疗工作，做使者工作，做传递工作，切开肿瘤，涂抹疮疡，给上吐药，给下泻药，煮鼻油，煮疮油，赠送竹子，赠送钵、花、果、沐浴、齿木、洗脸水、粉、泥土，做谄媚，（装作）喜爱绿豆汤，奔走服侍，腿脚使者是第二十二种与使者工作相同，所以是二十一种。"
此中注释的文句是依《梵网经》等经的方法所说，但复注的文句是依《小事分别》等阿毗达摩的方法，因此他们说此中有些不一致，应当考察后接受。而且以"暗示等"说明了暗示、明示、暗示说等。但"邪命"是如前所说的努力，因此暗示工作和邪命，依此而生的不适宜是由于毁坏戒而带来不利，这是其意义。因为在集合复合词中有时也可见到阳性的使用，如"心生"。在过分喜爱中贪等（增长），在过分不喜爱中瞋等（增长），因此说"不善法增长"。"它"指那两种。"依不离业处"指依不离将要说明的业处。
应当看到：以"在内部没有所谓的我"等简要地显示不迷正知后，以"其中衣也是无心识的"等，如对衣一样，以"身体也是无心识的"显明身体空无我的意义，以"因此既不得到好衣"等说明所说的随遇而安的原因。因为应当如此说明关联：为显示不迷正知而说"在内部"等。但为以显明空无我来阐明那个意义而说"其中衣"等。现在为显示显明空无我的目的所成就的称为随遇而安的功德而说"因此既不"等。
其中"在内部"指在自己相续中。"其中"指在那衣服披覆中。或在那些披覆者和所披覆的衣服中。"身体也"指仅仅施设为我的身体也。应当补入"因此"，意思是因为无心识。"我"是作为业的身体。"界"指称为衣服的外界。"界聚"指称为身体的内界聚。界在覆盖布偶形时如同界聚覆盖界聚，这是连接。涂抹即注入油液，或填充为布，即挖掘涂抹的动作，由此所作称为布，正是那个形状如此，这里是指由挖掘工作所产生的木、泥土等形状。"因此"指因为无心识，或因为空无我的状态。
龙的住处蚁冢是龙蚁冢。作为恭敬处的树是支提树。因为对有些人恭敬而对有些人不恭敬的身体适合作为譬喻，所以在这里谈论它们。"以它们"指以花鬘、香、粪、尿等。意思是说因为空无我，如龙蚁冢、支提树等，不应以称为身体的自我而生喜或忧。
"我将得到或不得到"，应当在观察之后只以"我将得到"的理解利益而接受。因为如此才有目的正知，所以说"不要突然接受"等。


Garupattoti atibhārabhūto patto. Cattāro vā pañca vā gaṇṭhikā catupañcagaṇṭhikā yathā ‘‘dvattipattā (pāci. 232), chappañcavācā’’ti (pāci. 61) aññapadabhūtassa hi vā-saddasseva attho idha padhāno catugaṇṭhikāhato vā pañcagaṇṭhikāhato vā patto dubbisodhanīyoti vikappanavasena atthassa gayhamānattā. Āhatā catupañcagaṇṭhikā yassāti catupañcagaṇṭhikāhato yathā ‘‘agyāhito’’ti, catupañcagaṇṭhikāhi vā āhato tathā, dubbisodhanīyabhāvassa hetugabbhavacanañcetaṃ. Kāmañcaūnapañcabandhanasikkhāpade (pārā. 612) pañcagaṇṭhikāhatopi patto paribhuñjitabbabhāvena vutto, dubbisodhanīyatāmattena pana palibodhakaraṇato idha asappāyoti daṭṭhabbaṃ. Duddhotapattoti agaṇṭhikāhatampi pakatiyāva dubbisodhanīyapattaṃ sandhāyāha. ‘‘Taṃ dhovantassevā’’tiādi tadubhayassāpi asappāyabhāve kāraṇaṃ. ‘‘Maṇivaṇṇapatto pana lobhanīyo’’ti iminā kiñcāpi so vinayapariyāyena kappiyo, suttantapariyāyena pana antarāyakaraṇato asappāyoti dasseti. ‘‘Pattaṃ bhamaṃ āropetvā majjitvā pacanti ‘maṇivaṇṇaṃ karissāmā’ti, na vaṭṭatī’’ti (pārā. aṭṭha. 1.pāḷimuttakavinicchayo) hi vinayaṭṭhakathāsu pacanakiriyāmattameva paṭikkhittaṃ. Tathā hi vadanti ‘‘maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī’’ti (sārattha. ṭī. 

我来帮你直译这段巴利文：
"重钵"指成为过重负担的钵。"四五结点"指四或五个结点，如"二三钵"、"五六句"，因为在这里作为其他句子的"或"字的意义是主要的，依选择的方式理解其意义为：被四结点或五结点（打击）的钵难以清洗。"被四五结点（打击）的"如"被火所持"，或被四五结点打击如是，这也是含有难以清洗性的原因之说。虽然在未满五绑戒条中说被五结点打击的钵也可以使用，但仅仅因为难以清洗而造成妨碍，在这里应当看作是不适宜的。"洗不净的钵"是说即使没有被结点打击但本性就难以清洗的钵。"正在洗它时"等是说明那两种都不适宜的原因。以"但宝石色的钵令人贪爱"显示虽然它依律的方法是允许的，但依经的方法因为造成障碍而不适宜。因为在律注中说："把钵放在车轮上磨后烧制说'我们要做成宝石色'，这是不允许的"，只禁止烧制的动作。因此他们说："但得到他人制作的宝石色钵可以使用。"

2.85) ‘‘tādisañhi araññe ekakassa nivāsantarāyakara’’ntiādinā cīvare vuttanayena ‘‘nimittakammādivasena laddho pana ekantaakappiyo sīlavināsanena anatthāvahattā’’tiādinā amhehi vuttanayopi yathārahaṃ netabbo. Sevamānassāti hetvanto gadhavacanaṃ abhivaḍḍhanaparihāyanassa.

‘‘Abbhantare’’tiādi saṅkhepo. ‘‘Tatthā’’tiādi attasuññatāvibhāvanena vitthāro. Saṇḍāsenāti kammārānaṃ ayogahaṇavisesena. Aggivaṇṇapattaggahaṇeti agginā jhāpitattā aggivaṇṇabhūtapattassa gahaṇe. Rāgādipariḷāhajanakapattassa īdisameva upamānaṃ yuttanti evaṃ vuttaṃ.

‘‘Apicā’’tiādinā saṅghāṭicīvarapattadhāraṇesu ekato asammohasampajaññaṃ dasseti. Chinnahatthapāde anāthamanusseti sambandho. Nīlamakkhikā nāma āsāṭikakārikā. Gavādīnañhi vaṇesu nīlamakkhikāhi katā anayabyasanahetubhūtā aṇḍakā āsāṭikā nāma vuccati. Anāthasālāyanti anāthānaṃ nivāsasālāyaṃ. Dayālukāti karuṇābahulā. Vaṇamattacoḷakānīti vaṇappamāṇena paṭicchādanatthāya chinnacoḷakhaṇḍakāni. Kesañcīti bahūsu kesañci anāthamanussānaṃ. Thūlānīti thaddhāni. Tatthāti tasmiṃ pāpuṇane, bhāvalakkhaṇe, nimitte vā etaṃ bhummaṃ. Kasmāti vuttaṃ ‘‘vaṇapaṭicchādanamattenevā’’tiādi. Coḷakena, kapālenāti ca atthayoge kammatthe tatiyā, karaṇatthe vā. Vaṇapaṭicchādanamatteneva bhesajjakaraṇamattenevāti pana visesanaṃ, na pana maṇḍanānubhavanādippakārena atthoti. Saṅkhāradukkhatādīhi niccāturassa kāyassa paribhogabhūtānaṃ pattacīvarānaṃ edisameva upamānamupapannanti tathā vacanaṃ daṭṭhabbaṃ. Sukhumattasallakkhaṇena uttamassa sampajānassa karaṇasīlattā, purimehi ca sampajānakārīhi uttamattā uttamasampajānakārī.

Asanādikiriyāya kammavisesayogato asitādipadeheva kammavisesasahito kiriyāviseso viññāyatīti vuttaṃ ‘‘asiteti piṇḍapātabhojane’’tiādi. Aṭṭhavidhopi atthoti aṭṭhappakāropi payojanaviseso.

Tattha piṇḍapātabhojanādīsu attho nāma iminā mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā (saṃ. ni. 4.120; a. ni. 6.58; 8.9; dha. sa. 1355; mahāni. 206) sutte vuttaṃ aṭṭhavidhampi payojanaṃ dasseti. Mahāsivatthero (dha. sa. 

我来 助你直译这段巴利文：
"对于独自住在林中者会造成住处的障碍"等如在衣服中所说的方式，"但依暗示工作等方式所得到的是绝对不适宜的，因为由于毁坏戒而带来不利"等我们所说的方法也应当视情况而引申。"使用"是表示因缘结束的词语，指增长和减损。
"在内部"等是简要。"其中"等是以显明空无我的详细解释。"以钳子"指铁匠的特殊铁制工具。"在取烧红的钵时"指在取因火烧而成为火色的钵时。适合以这样的譬喻说明能产生贪等热恼的钵，因此如此说。
以"而且"等显示在披双衣、衣、持钵时一起的不迷正知。"手脚被截断的无依人"这是连接。"蓝蝇"是指制造蛆虫者。因为在牛等的伤口中由蓝蝇所制造的、成为不幸灾祸原因的卵称为蛆虫。"在无依处"指在无依者的居住处。"有慈悯"指富于悲悯。"伤口大小的布片"指依伤口大小为遮盖而剪断的布片块。"有些"指在众多无依人中的某些。"粗硬"指坚硬。"其中"指在那获得中，在现象的特征中，或在相中，这是处格。"为什么"而说"仅仅以遮盖伤口"等。"以布、以碗"是在意义的结合中的作格，或工具格。但"仅仅以遮盖伤口、仅仅以做医疗"是限定语，不是以装饰、享受等方式的意义。应当看到如此说是因为对于恒常苦迫的行苦等的身体，作为使用的钵、衣，这样的譬喻是恰当的。由于以细微观察而有具有造作最高正知的性质，以及比前面的具正知行者更殊胜，所以是最高的具正知行者。
因为与进食等动作的特殊业结合，由进食等词本身就能理解包含特殊业的特殊动作，所以说"进食即托钵进食"等。"八种义利"指八种目的的差别。
其中在托钵进食等中的义利即是依大私婆长老所说，以"为了此身住立"等在经中所说的八种目的。大私婆长老<.Assistant>

1.1355) hi ‘‘heṭṭhā cattāri aṅgāni paṭikkhepo nāma, upari pana aṭṭhaṅgāni payojanavasena samodhānetabbānī’’ti vadati. Tattha ‘‘yāvadeva imassa kāyassa ṭhitiyā’’ti ekamaṅgaṃ, ‘‘yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā’’ti ekaṃ, ‘‘brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmī’’ti ekaṃ, ‘‘navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā cā’’ti ekaṃ, phāsuvihāro pana bhojanānisaṃsamattanti evaṃ aṭṭha aṅgāni payojanavasena samodhānetabbāni. Aññathā pana ‘‘neva davāyā’’ti ekamaṅgaṃ, ‘‘na madāyā’’ti ekaṃ, ‘‘na maṇḍanāyā’’ti ekaṃ, ‘‘na vibhūsanāyā’’ti ekaṃ, ‘‘yāvadeva imassa kāyassa ṭhitiyā yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā ca phāsuvihāro cā’’ti pana bhojanānisaṃsamattanti vuttāni aṭṭhaṅgāni idhānadhippetāni. Kasmāti ce? Payojanānameva abhāvato, tesameva ca idha atthasaddena vuttattā. Nanu ca ‘‘nevadavāyātiādinā nayena vutto’’ti mariyādavacanena dutiyanayasseva idhādhippetabhāvo viññāyatīti? Na, ‘‘neva davāyā’’tiādinā paṭikkhepaṅgadassanamukhena paccavekkhaṇapāḷiyā desitattā, yathādesitatantikkamasseva mariyādabhāvena dassanato. Pāṭhakkameneva hi ‘‘neva davāyātiādinā nayenā’’ti vuttaṃ, na atthakkamena, tena pana ‘‘imassa kāyassa ṭhitiyātiādinā nayenā’’ti vattabbanti.


我来帮你直译这段巴利文：
1.1355. 因为大私婆长老说："下面四支称为遮止，但上面八支应当依目的而综合。"其中"仅为了此身住立"是一支，"维持"是一支，"止息伤害"是一支，"资助梵行"是一支，"我将去除旧受"是一支，"不将生起新受"是一支，"我将有所需"是一支，"无过失"是一支，而安乐住只是食物的功德而已，如此八支应当依目的而综合。但另一种方式："不为游戏"是一支，"不为骄慢"是一支，"不为装饰"是一支，"不为庄严"是一支，"仅为了此身住立维持"是一支，"止息伤害资助梵行"是一支，"我将去除旧受不将生起新受"是一支，"我将有所需"是一支，而"无过失和安乐住"只是食物的功德而已，这样说的八支在这里不是所要表达的。为什么？因为没有目的，而且这里以义利之词只说那些（第一种八支）。难道不是以"依'不为游戏'等方式所说"的界限之语而理解在这里是要表达第二种方式吗？不是的，因为以"不为游戏"等通过显示遮止支的方式而说观察的经文，因为只显示如所说的教法进行为界限。因为只依文句顺序而说"依'不为游戏'等方式"，不是依意义顺序，但依那个应当说"依'为了此身住立'等方式"。


Tidhā dente dvidhā gāhaṃ sandhāya ‘‘paṭiggahaṇaṃ nāmā’’ti vuttaṃ, bhojanādigahaṇatthāya hatthaotāraṇaṃ bhuñjanādiatthāya ālopakaraṇantiādinā anukkamena bhuñjanādipayogo vāyodhātuvaseneva vibhāvito. Vāyodhātuvipphārenevāti ettha eva-saddena nivattetabbaṃ dasseti ‘‘na kocī’’tiādinā. Kuñcikā nāma avāpuraṇaṃ, yaṃ ‘‘tāḷo’’tipi vadanti. Yantakenāti cakkayantakena. Yatati ugghāṭananigghāṭanaukkhipananikkhipanādīsu vāyamati etenāti hi yantakaṃ. Sañcuṇṇakaraṇaṃ musalakiccaṃ. Antokatvā patiṭṭhāpanaṃ udukkhalakiccaṃ. Āloḷitaviloḷitavasena parivattanaṃ hatthakiccaṃ. Itīti evaṃ. Tatthāti hatthakiccasādhane, bhāvalakkhaṇe, nimitte vā bhummaṃ. Tanukakheḷoti pasannakheḷo. Bahalakheḷoti āvilakheḷo. Jivhāsaṅkhātena hatthena āloḷitaviloḷitavasena ito cito ca parivattakaṃ jivhāhatthaparivattakaṃ. Kaṭacchu, dabbīti katthaci pariyāyavacanaṃ. ‘‘Pume kaṭacchu dabbitthī’’ti hi vuttaṃ. Idha pana yena bhojanādīni antokatvā gaṇhāti, so kaṭacchu, yāya pana tesamuddharaṇādīni karoti, sā dabbīti veditabbaṃ. Palālasanthāranti patiṭṭhānabhūtaṃ palālādisanthāraṃ. Nidassanamattañhetaṃ. Dhārentoti patiṭṭhānabhāvena sampaṭicchanto. Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttāhārassa vāyodhātunāva āmāsaye avaṭṭhānanti dasseti ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti iminā. Tathā paribhuttañhi āhāraṃ vāyodhātu heṭṭhā ca tiriyañca ghanaṃ parivaṭumaṃ katvā yāva pakkā sannirujjhanavasena āmāsaye patiṭṭhitaṃ karotīti. Uddhanaṃ nāma yattha ukkhaliyādīni patiṭṭhāpetvā pacanti, yā ‘‘cullī’’tipi vuccati. Rassadaṇḍo daṇḍako. Patodo yaṭṭhi. Itīti vuttappakāramatidisati. Vuttappakārasseva hi dhātuvasena vibhāvanā. Tattha atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto haratī’’ti (dī. ni. ṭī. 

我来帮你直译这段巴利文：
关于三种给与二种拿取而说"称为接受"，为了拿取食物等而伸手，为了进食等而作团等，依次序以风界的方式显示进食等的活动。"仅以风界的扩展"中以"仅"字以"没有任何"等显示应当排除的。"钥匙"指开启，也称为"锁"。"以机关"指以轮机关。因为以此努力于开启、关闭、提起、放下等，所以称为机关。捣碎是杵的作用。放入内部使安住是臼的作用。以搅动摇动方式转动是手的作用。"如是"指如此。"其中"在手的作用成就中，在现象特征中，或在相中是处格。"稀薄唾液"指清净唾液。"浓厚唾液"指混浊唾液。依舌称为手以搅动摇动方式从这里那里转动是舌手转动。"勺、匙"在某些地方是同义词。因为说："男性（用）勺，女性（用）匙。"但这里应当理解：以其拿取食物等放在内部的是勺，而以其进行提起等的是匙。"草席"指作为依止的草等席。这只是举例。"支持"指以作为依止而接受。以"仅依风界而住立"显示：如同支持地水的支持风一样，已食用的食物仅依风界而住在胃中。因为如此已食用的食物，风界使其下面和横向变得坚实圆满，直到成熟而压止的方式在胃中安住。"炉"指在其上放置锅等而煮，也称为"灶"。"短棍"是小棍。"马鞭"是杖。"如是"指向所说的方式。因为只是以界来显明所说的方式。其中"带过来"指带向嘴。"使混杂"指使其在腹中混合而带动。

1.214) ācariyadhammapālatthero, ācariyānandatthero pana ‘‘tato yāva kucchi, tāva haratī’’ti (vibha. mūlaṭī. 523) āha. Tadubhayampi atthato ekameva ubhayatthāpi kucchisambandhamattaṃ haraṇasseva adhippetattā.

Apica atiharatīti mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Dhāretīti āmāsaye patiṭṭhitaṃ karoti . Parivattetīti aparāparaṃ parivattanaṃ karoti. Sañcuṇṇetīti musalena viya sañcuṇṇanaṃ karoti. Visosetīti visosanaṃ nātisukkhaṃ karoti. Nīharatīti kucchito bahi niddhāreti. Pathavīdhātukiccesupi yathāvuttoyeva attho. Tāni pana āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīsahitā eva vāyodhātu kātuṃ sakkoti, na kevalā, tasmā tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Sinehetīti temeti. Allattañca anupāletīti yathā vāyodhātuādīhi ativiya sosanaṃ na hoti, tathā allabhāvañca nātiallatākaraṇavasena anupāleti. Añjasoti āhārassa pavisanaparivattananikkhamanādīnaṃ maggo. Viññāṇadhātūti manoviññāṇadhātu pariyesanajjhoharaṇādivijānanassa adhippetattā. Tattha tatthāti tasmiṃ tasmiṃ pariyesanajjhoharaṇādikicce. Taṃtaṃvijānanassa paccayabhūto taṃnipphādakoyeva payogo sammāpayogo nāma. Yena hi payogena pariyesanādi nipphajjati,. So tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Tamanvāya āgammāti attho. Ābhujatīti pariyesanavasena, ajjhāharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca tāni pariyesanajjhoharaṇajiṇṇājiṇṇatādīni āvajjeti vijānāti. Āvajjanapubbakattā vijānanassa vijānanampettha gahitanti veditabbaṃ. Atha vā sammāpayogo nāma sammāpaṭipatti. Tamanvāya āgamma. ‘‘Abbhantare attā nāma koci bhuñjanako natthī’’tiādinā ābhujati samannāharati, vijānātīti attho. Ābhogapubbako hi sabbo viññāṇabyāpāroti ‘‘ābhujati’’cceva vuttaṃ.


我来帮你直译这段巴利文：
1.214. 阿阇梨法护长老（说如上），但阿阇梨阿难长老说："从那里直到腹部，一直带动。"那两种从意义上说是一样的，因为在两处都只是意指与腹部相连的带动。
而且"带过来"指越过口门而带动。"使混杂"指在腹中从旁边带动。"支持"指使其在胃中安住。"转动"指使其反复转动。"捣碎"指如以杵一样使其捣碎。"干燥"指使其干燥但不太干。"带出"指从腹中向外排出。在地界的作用中也是如前所说的意义。但那些食物的支持、转动、捣碎、干燥，只有具有地界的风界才能做到，单独的风界做不到，因此那些也说为地界的作用。"使润滑"指使潮湿。"保护湿性"指如同不被风界等过分干燥一样，以不使过于潮湿的方式而保护湿性。"道路"指食物进入、转动、排出等的通道。"识界"指意识界，因为意指寻求、吞咽等的了知。"在彼彼处"指在那个那个寻求、吞咽等的作用中。成为那个那个了知的缘、那个完成者的活动就称为正确活动。因为以任何活动完成寻求等，由于与那个不能分离，所以说它也完成了关于那个的了知。"依随"意思是依托。"思考"指依寻求的方式，和依吞咽、消化未消化等感受的方式，而思惟、了知那些寻求、吞咽、消化未消化等。应当理解：因为了知是以思惟为前提，所以这里也包含了了知。或者"正确活动"指正确行持。依随那个。以"在内部没有所谓的能食者的我"等而思考、作意，意思是了知。因为一切识的活动都是以思惟为前提，所以只说"思考"。


Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Paccāgamanampi gamanasabhāvattā imināva saṅgahitaṃ. Pariyesanatoti gocaragāme bhikkhāya āhiṇḍanato. Pariyesanasabhāvattā imināva paṭikkamanasālādiupasaṅkamanampi saṅgahitaṃ. Paribhogatoti dantamusalehi sañcuṇṇetvā jivhāya samparivattanakkhaṇeyeva antarahitavaṇṇagandhasaṅkhāravisesaṃ suvānadoṇiyaṃ suvānavamathu viya paramajegucchaṃ āhāraṃ paribhuñjanato. Āsayatoti evaṃ paribhuttassa āhārassa pittasemhapubbalohitāsayabhāvūpagamanena paramajigucchanahetubhūtato āmāsayassa upari patiṭṭhānakapittādicatubbidhāsayato. Āsayati ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato tiṭṭhati pavattati etthāti hi āsayo, āmāsayassa upari patiṭṭhānako pittādi catubbidhāsayo. Mariyādattho hi ayamākāro. Nidhānatoti āmāsayato. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti hi āmāsayo ‘‘nidhāna’’nti vuccati. Aparipakkatoti bhuttāhāraparipācanena gahaṇīsaṅkhātena kammajatejasā aparipākato. Paripakkatoti yathāvuttakammajatejasāva paripākato. Phalatoti nipphattito, sammāparipaccamānassa, asammāparipaccamānassa ca bhuttāhārassa yathākkamaṃ kesādikuṇapadadduādirogābhinipphattisaṅkhātapayojanatoti vā attho. ‘‘Idamassa phala’’nti hi vuttaṃ. Nissandanatoti akkhikaṇṇādīsu anekadvāresu ito cito ca vissandanato. Vuttañhi –

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekadvārena pavisitvā, navadvārehi sandatī’’ti. (visuddhi. 

我来帮你直译这段巴利文：
"从行走"指为了托钵而往诣村落。返回因为也是行走的性质所以也包含在这里。"从寻求"指在村落中为了托钵而游行。因为是寻求的性质，所以走向休息处等也包含在这里。"从受用"指用牙齿作杵捣碎，在舌头转动的那一刻就失去颜色、香气、形状等特质，如同在狗槽中狗呕吐物一样极其令人厌恶的食物而受用。"从处所"指如此受用的食物通过成为胆、痰、脓、血的处所而成为极令人厌恶的原因，从胃上面安住的胆等四种处所。因为虽然一起运作但由业力而安立，依界限而互不混杂地住立、运作于此，所以称为处所，即胃上面安住的胆等四种处所。因为这个"ā"字有界限义。"从储藏"指从胃。因为如所食用的食物堆积而住立于此，所以胃称为"储藏"。"从未消化"指由称为胃火的业生火未消化所食用的食物。"从已消化"指由如前所说的业生火已消化。"从果"指从完成，或意思是从正确消化与不正确消化的所食用的食物依次序而完成称为发等身体污秽、疮疥等疾病的目的。因为说："这是它的果。""从流出"指从眼耳等许多门从这里那里流出。因为说：
"饭、饮、硬食、食物，虽然非常珍贵，
经由一门进入后，从九门流出。"（清净道论）;

1.303);

Sammakkhanatoti hatthaoṭṭhādiaṅgesu navasu dvāresu paribhogakāle, paribhuttakāle ca yathārahaṃ sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti saha pāṭhasesena yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ ‘‘gamanato’’tiādikā anupubbī ṭhapitā. Sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.

Pattakāleti yuttakāle, yathāvuttena vā tejena paripaccanato uccārapassāvabhāvaṃ pattakāle. Vegasandhāraṇena uppannapariḷāhattā sakalasarīrato sedā muccanti. Tatoyeva akkhīni paribbhamanti, cittañca ekaggaṃ na hoti. Aññe ca sūlabhagandarādayo rogā uppajjanti. Sabbaṃ tanti sedamuccanādikaṃ.

Aṭṭhāneti manussāmanussapariggahite khettadevāyatanādike ayuttaṭṭhāne. Tādise hi karontaṃ kuddhā manussā, amanussā vā jīvitakkhayampi pāpenti. Āpattīti pana bhikkhubhikkhunīnaṃ yathārahaṃ dukkaṭapācittiyā. Patirūpe ṭhāneti vuttaviparīte ṭhāne. Sabbaṃ tanti āpattiādikaṃ.

Nikkhamāpetā attā nāma atthi, tassa kāmatāya nikkhamananti bālamaññanaṃ nivattetuṃ ‘‘akāmatāyā’’ti vuttaṃ, attano anicchāya apayogena vāyodhātuvipphāreneva nikkhamatīti vuttaṃ hoti. Sannicitāti samuccayena ṭhitā. Vāyuvegasamuppīḷitāti vāyodhātuyā vegena samantato avapīḷitā, nikkhamanassa cetaṃ hetuvacanaṃ. ‘‘Sannicitā uccārapassāvā’’ti vatvā ‘‘so panāyaṃ uccārapassāvo’’ti puna vacanaṃ samāhāradvandepi pulliṅgapayogassa sambhavatādassanatthaṃ. Ekattameva hi tassa niyatalakkhaṇanti. Attanā nirapekkhaṃ nissaṭṭhattā neva attano atthāya santakaṃ vā hoti, kassacipi dīyanavasena anissajjitattā, jigucchanīyattā ca na parassapīti attho. Sarīranissandovāti sarīrato vissandanameva nikkhamanamattaṃ. Sarīre sati so hoti, nāsatīti sarīrassa ānisaṃsamattantipi vadanti. Tadayuttameva nidassanena visamabhāvato. Tattha hi ‘‘paṭijagganamattamevā’’ti vuttaṃ, paṭisodhanamattaṃ evāti cassa attho. Veḷunāḷiādiudakabhājanaṃ udakatumbo. Tanti chaḍḍitaudakaṃ.

‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamagahaṇena gamanepi purato, pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahita’’nti (vibha. mūlaṭī. 525) ācariyānandattherena vuttaṃ, taṃ kecivādo nāma ācariyadhammapālattherena kataṃ. Kasmāti ce? Gamane pavattassa purato, pacchato ca kāyātiharaṇassa tadavinābhāvato padavītihāraniyamitāya gamanakiriyāya eva saṅgahitattā, vibhaṅgaṭṭhakathādīhi (abhi. aṭṭha. 2.523) ca virodhanato. Vuttañhi tattha gamanassa ubhayattha samavarodhattaṃ, bhedattañca –

‘‘Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato. So heṭṭhā ‘abhikkante paṭikkante’ti ettha bhikkhācāragāmaṃ gacchato ca āgacchato ca addhānagamanavasena kathito. ‘Gate ṭhite nisinne’ti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathitoti veditabbo’’ti.

‘‘Gate’’tiādīsu avatthābhedena kiriyābhedoyeva, na pana atthabhedoti dassetuṃ ‘‘gacchanto vā’’tiādi vuttaṃ. Tenāha ‘‘tasmā’’tiādi . Tattha sutteti dīghanikāye, majjhimanikāye ca saṅgīte satipaṭṭhānasutte (dī. ni. 2.372; ma. ni. 

我来帮你直译这段巴利文：
1.303. "从涂染"指在食用时和已食用时，在手、嘴等器官的九个门中，依情况完全涂染。应当在一切处观察食物的厌恶性，这是与余下的经文的结合。这个"从行走"等的次第是依各种活动完成的顺序而安立。但涂染虽然在受用等中也可得到，因流出而特别厌恶，所以安立在最后，应当如此理解。
"达到时间"指适当的时间，或由如前所说的火消化而达到大小便的时间。由于憋住（排泄）冲动而生起热恼，从全身流出汗水。因此眼睛转动，心也不能专一。其他如疼痛、瘘管等疾病也生起。"这一切"指流汗等。
"不适当处"指被人非人所控制的田地、天神住处等不适当的地方。因为在这样的地方做（大小便），愤怒的人或非人甚至会使其丧命。"犯戒"指比丘比丘尼依情况犯突吉罗、波逸提。"适当处"指与所说相反的地方。"这一切"指犯戒等。
为了遮止愚人认为有所谓能排出的我，由于它的欲望而排出，所以说"不由欲望"，意思是说不由自己的意愿、不由运作而仅由风界的扩展而排出。"堆积"指积聚而住立。"被风力压迫"指被风界的力量从四面压迫，这是说明排出的原因。说了"堆积的大小便"后，又说"但这个大小便"，是为了显示即使在集合复合词中也可以用阳性。因为它只有一性是确定的相。因为完全无关地放出，所以不是为了自己或自己所有，因为不是依给予某人的方式而未放出，也因为令人厌恶所以也不是他人的，这是意思。"只是身体的流出"指只是从身体流出排出而已。有的人也说：有身体时它才有，无身体则无，所以只是身体的功德而已。那是不适当的，因为与譬喻不相符。因为在那里说"只是整理而已"，它的意思是只是清洁而已。"水筒"指竹筒等水容器。"那个"指倒掉的水。
阿阇梨阿难长老说："'在行走中'即在行走，因为前面以前进后退的理解而在行走中也说了向前向后带动身体，所以这里只取行走。"那只是某些人的说法，是阿阇梨法护长老所作。为什么？因为在行走中进行的向前向后带动身体是与那不可分的，被抬脚决定的行走动作所包含，而且与分别论注等相违。因为在那里说行走在两处都有包含和区别：
"这里一个威仪路在两处出现。它在下面'在前进后退'中是依托钵入村和返回的方式，依远行的方式而说。在'在行走站立坐下'中应当理解是依寺院中抬脚等威仪路的方式而说。"
为了显示在"在行走"等中依状态的差别只是动作的差别，而不是意义的差别，所以说"或正在行走"等。因此说"所以"等。其中"在经"指在长部、中部中结集的念处经；

1.105) addhānairiyāpathāti cirapavattakā dīghakālikā iriyāpathā addhānasaddassa cirakālavacanato ‘‘addhaniyaṃ assa ciraṭṭhitika’’ntiādīsu (dī. ni. 2.184; 

我来帮你直译这段巴利文：
1.105. "远行威仪路"指长时继续的、长久的威仪路，因为"远行"一词表示长时，如在"它是长久的、持久的"等中。

3.177; pārā. 21) viya, addhānagamanapavattakā vā dīghamaggikā iriyāpathā. Addhānasaddo hi dīghamaggapariyāyo ‘‘addhānagamanasamayo’’tiādīsu (pāci. 213, 217) viya. Majjhimāti bhikkhācārādivasena pavattā nāticirakālikā, nātidīghamaggikā vā iriyāpathā. Cuṇṇiyairiyāpathāti vihāre, aññattha vā ito cito ca parivattanādivasena pavattā appamattakabhāvena cuṇṇavicuṇṇiyabhūtā iriyāpathā. Appamattakampi hi ‘‘cuṇṇavicuṇṇa’’nti loke vadanti. ‘‘Khuddakacuṇṇikairiyāpathā’’tipi pāṭho, khuddakā hutvā vuttanayena cuṇṇikā iriyāpathāti attho. Tasmāti evaṃ avatthābhedena iriyāpathabhedamattassa kathanato. Tesupīti ‘‘gate ṭhite’’tiādīsupi. Vuttanayenāti ‘‘abhikkante’’tiādīsu vuttanayena.

Aparabhāgeti gamanairiyāpathato aparabhāge. Ṭhitoti ṭhitairiyāpathasampanno. Etthevāti caṅkamaneyeva. Evaṃ sabbattha yathārahaṃ.

Gamanaṭhānanisajjānaṃ viya nisīdanasayanassa kamavacanamayuttaṃ yebhuyyena tathā kamābhāvatoti ‘‘uṭṭhāya’’ micceva vuttaṃ.

Jāgaritasaddasannidhānato cettha bhavaṅgotaraṇavasena niddokkamanameva sayanaṃ, na pana piṭṭhipasāraṇamattanti dasseti ‘‘kiriyāmayapavattāna’’ntiādinā. Divāseyyasikkhāpade (pārā. 77) viya piṭṭhipasāraṇassāpi sayanairiyāpathabhāvena ekalakkhaṇattā etthāvarodhanaṃ daṭṭhabbaṃ. Karaṇaṃ kiriyā, kāyādikiccaṃ, taṃ nibbattentīti kiriyāmayāni taddhitasaddānamanekatthavuttito. Atha vā āvajjanadvayakiccaṃ kiriyā, tāya pakatāni, nibbattāni vā kiriyāmayāni. Āvajjanavasena hi bhavaṅgupacchede sati vīthicittāni uppajjantīti. Aparāparuppattiyā nānappakārato vattanti parivattantīti pavattāni. Katthaci pana ‘‘cittāna’’nti pāṭho, so abhidhammaṭṭhakathādīhi, (vibha. aṭṭha. 523) taṭṭīkāhi ca viruddhattā na porāṇapāṭhoti veditabbo. Kiriyāmayāni eva pavattāni tathā, javanaṃ, sabbampi vā chadvārikavīthicittaṃ. Tenāha abhidhammaṭīkāyaṃ (vibha. mūlaṭī. 525) ‘‘kāyādikiriyāmayattā , āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāmā’’ti. Appavattanti niddokkamanakāle anuppajjanaṃ suttaṃ nāmāti attho gahetabbo. Neyyatthavacanañhi idaṃ, itarathā chadvārikacittānaṃ purecarānucaravasena uppajjantānaṃ sabbesampi dvāravimuttacittānaṃ pavattaṃ suttaṃ nāma siyā, evañca katvā niddokkamanakālato aññasmiṃ kāle uppajjantānaṃ dvāravimuttacittānampi pavattaṃ jāgarite saṅgayhatīti veditabbaṃ.

Cittassa payogakāraṇabhūte oṭṭhādike paṭicca yathāsakaṃ ṭhāne saddo jāyatīti āha ‘‘oṭṭhe ca paṭiccā’’tiādi. Kiñcāpi saddo yathāṭhānaṃ jāyati, oṭṭhālanādinā pana payogeneva jāyati, na vinā tena payogenāti adhippāyo. Keci pana vadanti ‘‘oṭṭhe cātiādi sadduppattiṭṭhānanidassana’’nti, tadayuttameva tathā avacanato. Na hi ‘‘oṭṭhe ca paṭiccā’’tiādinā sasamuccayena kammavacanena ṭhānavacanaṃ sambhavatīti. Tadanurūpanti tassa saddassa anurūpaṃ. Bhāsanassa paṭisañcikkhanavirodhato tuṇhībhāvapakkhe ‘‘aparabhāge bhāsito iti paṭisañcikkhatī’’ti na vuttaṃ, tena ca viññāyati ‘‘tuṇhībhūtova paṭisañcikkhatīti attho’’ti.


我来 帮你直译这段巴利文：
"远行威仪路"指如同在（长部）等中的"长久的、持久的"一样，是长时间持续的、长期的威仪路，或是进行远行的、长路的威仪路。因为"远行"一词是长路的同义词，如在"远行时"等中。"中等的"指依托钵等方式而进行的不太长时的，或不太长路的威仪路。"零碎威仪路"指在寺院或其他处，依从这里那里转动等方式而进行的，因微小性而成为零碎的威仪路。因为在世间也说微小为"零碎"。也有"小零碎威仪路"的读法，意思是成为小而依所说方式零碎的威仪路。"所以"指因为如此依状态的差别只说威仪路的差别而已。"在这些中也"指在"在行走、站立"等中也。"依所说方式"指依在"在前进"等中所说的方式。
"后分"指在行走威仪路之后的部分。"站立"指具足站立威仪路。"在这里"即在经行处。如此在一切处依情况（理解）。
因为行走、站立、坐下像大多数那样没有次第，所以说"站起"而已。
由于这里有"清醒"一词的邻近，所以显示"躺卧"只是依进入有分的方式而入睡，而不只是伸展背部，以"活动生起"等（显示）。应当理解这里也包含如在日中卧学处中伸展背部作为躺卧威仪路而具有相同特征。"活动"是作用，是身等作用，它们产生那个，所以是活动生起，因为后缀词有多种意义。或者作用是转向二法的作用，由它们造成的，或产生的是活动生起。因为当依转向而有分断绝时，路心生起。依一个接一个生起而以种种方式运转、转动，所以是生起。但有的地方读作"心的"，那因为与阿毗达摩义注等及其复注相违，应当理解不是古读法。正是活动生起的生起如此，是速行，或是一切六门路心。因此在阿毗达摩复注中说："因为是身等活动生起，因为是由转向活动引生，所以速行，或一切六门转起称为活动生起。""不生起"意思是应当理解为在入睡时不生起称为睡眠。因为这是应引导义的言说，否则依前后相随方式生起的一切六门心和离门心的生起都称为睡眠，如此应当理解在入睡时以外的时间生起的离门心的生起也包含在清醒中。
因为依于作为心的运作原因的嘴等而在各自处所声音生起，所以说"依于嘴"等。虽然声音依处所而生起，但只是依嘴唇开合等运作而生起，不是没有那个运作，这是意趣。但有些人说"'依于嘴'等是显示声音生起处"，那是不适当的，因为没有如此说。因为以"依于嘴"等具有和合词的业格词不可能是处所的言说。"与那个相应"指与那个声音相应。因为沉默与省察说话相违，所以在沉默部分没有说"后来说了后他省察"，由此可知"保持沉默而省察，这是意思"。


Bhāsanatuṇhībhāvānaṃ sabhāvato bhede sati ayaṃ vibhāgo yutto siyā, nāsatīti anuyogenāha ‘‘upādārūpapavattiyañhī’’tiādi. Upādārūpassa saddāyatanassa pavatti tathā, saddāyatanassa pavattanaṃ bhāsanaṃ, appavattanaṃ tuṇhīti vuttaṃ hoti.

Yasmā pana mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, tasmā taṃ mahāsatipaṭṭhānasutte (dī. ni. 2.376; ma. ni. 

我来帮你直译这段巴利文：
如果说话和沉默从本质上有差别，这个区分是合适的，如果没有，所以以追问说"在所造色生起中"等。所造色的声处的生起如此，声处的生起是说话，不生起是沉默，这样说。
但是因为在大私婆长老的论说中，依在一个接一个的威仪路中生起的色法、非色法在各自处所灭尽的见解而取正知行，所以它在大念处经中...

1.109) āgataasammohasampajaññavipassanāvāravasena veditabbaṃ, na catubbidhasampajaññavibhāgavasena, ato tattheva tamadhippetaṃ, na idhāti dassento ‘‘tayida’’ntiādimāha. Asammohasaṅkhātaṃ dhuraṃ jeṭṭhakaṃ yassa vacanassāti asammohadhuraṃ, mahāsatipaṭṭhānasutteyeva tassa vacanassa adhippetabhāvassa hetugabbhamidaṃ vacanaṃ. Yasmā panettha sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanapadhānattā imissā desanāya, tasmā taṃ idha adhippetanti dassetuṃ ‘‘imasmiṃ panā’’tiādi vuttaṃ. Vuttanayenevāti abhikkantādīsu vuttanayeneva. Nanu ‘‘satisampajaññena samannāgato’’ti etassa uddesassāyaṃ niddeso, atha kasmā sampajaññavaseneva vitthāro katoti codanaṃ sodhento ‘‘sampajānakārīti cā’’tiādimāha, satisampayuttasseva sampajānassa vasena atthassa viditabbattā evaṃ vitthāro katoti vuttaṃ hoti. ‘‘Satisampayuttassevā’’ti ca iminā yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyāpīti atthaṃ dasseti, na panetaṃ satiyā sampajaññena saha bhāvamattadassanaṃ. Na hi kadāci satirahitā ñāṇappavatti atthīti.

Nanu ca sampajaññavasenevāyaṃ vitthāro, atha kasmā satisampayuttassa sampajaññassa vasena attho veditabboti codanampi sodheti ‘‘satisampajaññena samannāgatoti etassa hi padassa ayaṃ vitthāro’’ti iminā. Idaṃ vuttaṃ hoti – ‘‘satisampajaññena samannāgato’’ti evaṃ ekato uddiṭṭhassa atthassa vitthārattā uddese viya niddesepi tadubhayaṃ samadhurabhāveneva gahitanti. Imināpi hi satiyā sampajaññena samadhurataṃyeva vibhāveti ekato uddiṭṭhassa atthassa vitthārabhāvadassanena tadatthassa siddhattā. Idāni vibhaṅganayenāpi tadatthaṃ samatthetuṃ ‘‘vibhaṅgappakaraṇe panā’’tiādi vuttaṃ. Imināpi hi sampajaññassa viya satiyāpettha padhānataṃyeva vibhāveti. Tattha etāni padānīti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādīni uddesapadāni. Vibhattānevāti satiyā sampajaññena sampayogamakatvā sabbaṭṭhānesu visuṃ visuṃ vibhattāniyeva.


我来帮你直译这段巴利文：
1.109. 应当依大念处经中所说的不痴正知观察章的方式来理解，而不是依四种正知的区分方式，所以只在那里意指它，不是在这里，显示这一点而说"但这个"等。以不痴为主要的言说称为以不痴为主，这是包含大念处经中那个言说的意趣的原因的言说。但因为在这里也可得到一切四种正知，因为这个教说主要是为了显示沙门果的殊胜，所以显示在这里意指它而说"但在这个"等。"就依所说方式"指就依在前进等中所说方式。难道不是这是"具足念和正知"这个概要的详释吗？那为什么只依正知方式而作详细解释呢？为了净化这个质问而说"而'正知而作'等"，因为应当依与念相应的正知的方式而了知意义，所以如此作详细解释，这样说。以"只与念相应"这个也显示意义：如同由作用取正知的主要性，如此也（取）念的（主要性），但这不是只显示念与正知一起存在而已。因为没有任何时候有离开念的智的运作。
难道不是这个详细解释只依正知的方式，那为什么应当依与念相应的正知的方式而了知意义呢？也以"因为这是'具足念和正知'这个词的详细解释"净化这个质问。这样说的意思是：因为是"具足念和正知"如此一起概要的意义的详细解释，所以如同在概要中一样，在详释中也以同等主要性取那两者。因为以这个也以显示一起概要的意义的详细解释而成就那个意义的方式来显明念与正知的同等主要性。现在为了以分别方式也证实那个意义而说"但在分别论中"等。因为以这个也如同正知一样显明念在这里的主要性。其中"这些词"指"在前进后退正知而作"等概要词。"分别"指不作念与正知的相应而在一切处分别分别。


Majjhimabhāṇakā, pana ābhidhammikā (vibha. aṭṭha. 523) ca evaṃ vadanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto aññaṃ cintento aññaṃ vitakkento tiṭṭhati, eko kammaṭṭhānaṃ avissajjetvāva tiṭṭhati. Eko nisīdanto aññaṃ cintento aññaṃ vitakkento nisīdati, eko kammaṭṭhānaṃ avissajjetvāva nisīdati. Eko sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana gocarasampajaññaṃ na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti.

Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañcopi na jānāti ‘mayi kāyo sayito’ti. Acetano kāyo acetane mañce sayito’’ti. Evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hoti.

‘‘Kāyādikiriyānipphattanena tammayattā, āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotī’’ti pariggaṇhanto bhikkhu jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.

Vimuttāyatanasīsena dhammaṃ desentopi, bāttiṃsa tiracchānakathā pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma.

Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Ayampi nayo purimanayato visesanayattā idhāpi āharitvā vattabbo. Tathā hesa abhidhammaṭṭhakathādīsu (vibha. aṭṭha. 523) ‘‘ayaṃ panettha aparopi nayo’’ti ārabhitvā yathāvuttanayo vibhāvitoti. ‘‘Evaṃ kho mahārājā’’tiādi yathāniddiṭṭhassa atthassa nigamanaṃ, tasmā tattha niddesānurūpaṃ atthaṃ dassento ‘‘eva’’ntiādimāha. Satisampayuttassa sampajaññassāti hi niddesānurūpaṃ atthavacanaṃ. Tattha vinicchayo vuttoyeva. Evanti iminā vuttappakārena abhikkantapaṭikkantādīsu sattasu ṭhānesu paccekaṃ catubbidhena pakārenāti attho.

Santosakathāvaṇṇanā



我来帮你直译这段巴利文：
中部诵者们和阿毗达摩论师们这样说：一个比丘走路时想着别的事情思考着别的事情而走，一个不舍弃业处而走。同样，一个站立时想着别的事情思考着别的事情而站，一个不舍弃业处而站。一个坐下时想着别的事情思考着别的事情而坐，一个不舍弃业处而坐。一个躺卧时想着别的事情思考着别的事情而卧，一个不舍弃业处而卧。但仅以这些行处正知还不明显，所以以经行来说明。因为有比丘从经行下来站在经行道边观察："在东边经行道边生起的色法非色法在未到达西边经行道边就在这里灭了，在西边经行道边生起的也在未到达东边经行道边就在这里灭了，在经行道中间生起的在未到达两边就在这里灭了，在经行中生起的色法非色法在未到达站立就在这里灭了，在站立中生起的在未到达坐下，在坐下中生起的在未到达躺卧就在这里灭了"，如此观察观察而进入有分，起来时就带着业处而起来。这个比丘称为在行走等中正知而作。
但如此经中业处不明显，不应当使业处不明显，所以有比丘尽其所能经行站立坐下躺卧，如此观察而躺卧："身体无知，床无知，身体不知'我躺在床上'，床也不知'身体躺在我上面'。无知的身体躺在无知的床上"，如此观察观察而心进入有分，醒来时就带着业处而醒来，这个在经中称为正知而作。
观察"因为由成就身等活动而成为那个，因为由转向活动引生，所以速行，或一切六门转起称为活动生起，当那个存在时称为清醒"的比丘称为在清醒中正知而作。而且将昼夜分为六分而警觉五分的也称为在清醒中正知而作。
以解脱处为主而说法的，舍弃三十二种畜生论而说依十种论事的适宜之谈的，称为在说话中正知而作。
在三十八种所缘中转起适意的作意的，或入第二禅的，称为在沉默中正知而作。因为第二禅因为离开语行所以特别称为沉默。这个方式因为是与前面方式的特别方式，所以在这里也应当引用而说。如此这个在阿毗达摩义注等中以"这里还有另一个方式"开始而说明如前所说的方式。"大王，如是"等是所说义的结论，所以显示与那里的解释相应的意义而说"如是"等。因为"与念相应的正知"是与解释相应的意义的言说。其中的判定已经说了。"如是"指以这个所说的方式在前进后退等七个处所中在每一处以四种方式，这是意思。
知足论注

215. Atthadassanena padassapi viññāyamānattā padamanapekkhitvā santosassa attani atthitāya bhikkhu santuṭṭhoti pavuccatīti atthamattaṃ dassetuṃ ‘‘itarītarapaccayasantosena samannāgato’’ti vuttaṃ. Santussati na luddho bhavatīti hi padanibbacanaṃ. Apica padanibbacanavasena atthe vutte yassa santosassa attani atthibhāvato santuṭṭho nāma, so apākaṭoti taṃ pākaṭakaraṇatthaṃ ‘‘itarītarapaccayasantosena samannāgato’’ti atthamattamāha, cīvarādike yattha katthaci kappiyapaccaye santosena samaṅgībhūtoti attho. Itara-saddo hi aniyamavacano dvikkhattuṃ vuccamāno yaṃ kiñci-saddena samānattho hoti. Tena vuttaṃ ‘‘yattha katthaci kappiyapaccaye’’ti. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi hīnato aññattā. Aññamaññāpekkhāsiddhā hi itaratā, tasmā hīnena vā paṇītena vā cīvarādikappiyapaccayena santosena samaṅgībhūtoti attho daṭṭhabbo. Santussati tena, santussanamattanti vā santoso, tathā pavatto alobho, alobhapadhānā vā cattāro khandhā. Labhanaṃ lābho, attano lābhassa anurūpaṃ santoso yathālābhasantoso. Balanti kāyabalaṃ, attano balassa anurūpaṃ santoso yathābalasantoso.Sāruppanti sappāyaṃ patirūpaṃ bhikkhuno anucchavikatā, attano sāruppassa anurūpaṃ santoso yathāsāruppasantoso.

Aparo nayo – labbhateti lābho, yo yo lābho yathālābhaṃ, itarītarapaccayo, yathālābhena santoso yathālābhasantoso. Balassa anurūpaṃ pavattatīti yathābalaṃ, attano balānucchavikapaccayo, yathā-saddo cettha sasādhanaṃ anurūpakiriyaṃ vadati, yathā taṃ ‘‘adhicitta’’nti ettha adhi-saddo sasādhanaṃ adhikaraṇakiriyanti. Yathābalena santoso yathābalasantoso. Sāruppati patirūpaṃ bhavati, sobhanaṃ vā āropetīti sāruppaṃ, yaṃ yaṃ sāruppaṃ yathāsāruppaṃ, bhikkhuno sappāyapaccayo, yathāsāruppena santoso yathāsāruppasantoso. Yathāvuttaṃ pabhedamanugatā vaṇṇanā pabhedavaṇṇanā.


我来帮你直译这段巴利文：
215. 因为通过理解意义也能了知词，所以不考虑词而显示仅仅意义："具足种种资具知足"，因为知足者因为具有知足在自身而称为知足。因为"知足，不成为贪求者"是词的语源解释。而且依词的语源解释说意义时，由于具有那个知足在自身而称为知足者，那个（知足）不明显，所以为了使它明显而说仅仅意义"具足种种资具知足"，意思是在衣服等任何一个适宜资具中具足知足。因为"种种"一词表示不确定，说两次时与"任何"一词同义。所以说"在任何一个适宜资具中"。或者说"种种"指下劣的，因为与殊胜的不同，如此殊胜的也因为与下劣的不同。因为种种性是依相互关系而成就的，所以应当理解意思是：具足以下劣的或殊胜的衣服等适宜资具的知足。以那个知足，或仅仅知足是知足，如此运转的无贪，或以无贪为主的四蕴。获得是得，随顺自己的得的知足是随得知足。力是身力，随顺自己的力的知足是随力知足。适宜是适当、合适、比丘的适应性，随顺自己的适宜的知足是随适宜知足。
另一个方式——被得到是得，任何得是随得，种种资具，以随得的知足是随得知足。随顺力而运转是随力，自己适合力量的资具，这里"随"字说明带有作用的随顺作用，如同在"增上心"中"增上"字（说明）带有作用的增上作用。以随力的知足是随力知足。使适宜或使庄严是适宜，任何适宜是随适宜，比丘的适当资具，以随适宜的知足是随适宜知足。如所说的随顺种类的解释是种类解释。


Idhāti sāsane. Aññaṃ na patthetīti appattapatthanabhāvamāha, labhantopi na gaṇhātīti pattapatthanābhāvaṃ. Paṭhamena appattapatthanābhāveyeva vutte yathāladdhato aññassa apatthanā nāma appicchatāyapi siyā pavattiākāroti appicchatāpasaṅgabhāvato tatopi nivattameva santosassa sarūpaṃ dassetuṃ dutiyena pattapatthanābhāvo vuttoti daṭṭhabbaṃ. Evamuparipi. Pakatidubbaloti ābādhādivirahepi sabhāvadubbalo. Samāno sīlādibhāgo yassāti sabhāgo, saha vā sīlādīhi guṇabhāgehi vattatīti sabhāgo, lajjīpesalo bhikkhu, tena. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena parivattanaṃ vuttaṃ, na atricchatādivasena. Atricchatādippakārena hi parivattetvā lahukacīvaraparibhogo santosavirodhī hoti, tassa pana tadabhāvato yathāvuttappayojanavasena parivattetvā lahukacīvaraparibhogopi na santosavirodhīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Payojanavasena parivattetvā lahukacīvaraparibhogopi na tāva santosavirodhī, pageva tathā aparivattetvā paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ. Cīvaraniddesepi ‘‘pattacīvarādīnaṃ aññatara’’nti vacanaṃ yathārutaṃ gahitāvasesapaccayasantosassa cīvarasantose samavarodhitādassanatthaṃ. ‘‘Therako ayamāyasmā mallako’’tiādīsu theravohārassa paññattimattepi pavattito dasavassato pabhuti ciravassapabbajitesveva idha pavattiñāpanatthaṃ ‘‘therānaṃ cirapabbajitāna’’nti vuttaṃ, therānanti vā saṅghattheraṃ vadati. Cirapabbajitānanti pana tadavasese vuḍḍhabhikkhū. Saṅkārakūṭāditoti kacavararāsiādito. Anantakānīti nantakāni pilotikāni. ‘‘A-kāro cettha nipātamatta’’nti (vi. va. aṭṭha. 1165) vimānaṭṭhakathāyaṃ vuttaṃ. Tathā cāhu ‘‘nantakaṃ kappaṭo jiṇṇavasanaṃ tu paṭaccara’’nti natthi dasāsaṅkhāto anto koṭi yesanti hi nantakāni, na-saddassa tu anādese anantakānītipi yujjati. Saṅketakovidānaṃ pana ācariyānaṃ tathā avuttattā vīmaṃsitvā gahetabbaṃ. ‘‘Sanantakānī’’tipi pāṭho, nantakena saha saṃsibbitāni paṃsukūlāni cīvarānīti attho. Saṅghāṭinti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ. Tīṇipi hi cīvarāni saṅghaṭitattā ‘‘saṅghāṭī’’ti vuccanti. Mahagghaṃ cīvaraṃ, bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇampi mahicchatādinaye aṭṭhatvā yathāsāruppanaye eva ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Yathāsāruppanayena yathāladdhaṃ vissajjetvā tadaññagahaṇampi na tāva santosavirodhī, pageva anaññagahaṇena yathāladdhasseva yathāsāruppaṃ paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ, evaṃ sesapaccayesupi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

Pakativiruddhanti sabhāveneva asappāyaṃ. Samaṇadhammakaraṇasīsena sappāyapaccayapariyesanaṃ, paribhuñjanañca visesato yuttataranti atthantaraṃ viññāpetuṃ ‘‘yāpentopī’’ti avatvā ‘‘samaṇadhammaṃ karontopī’’ti vuttaṃ. Missakāhāranti taṇḍulamuggādīhi nānāvidhapubbaṇṇāparaṇṇehi missetvā kataṃ āhāraṃ.


我来 助你直译这段巴利文：
"这里"指在教法中。"不希求其他"说的是不希求未得的状态，"得到了也不取"是不希求已得的状态。当以第一个说明不希求未得的状态时，不希求除所得以外的其他，这称为少欲的运转方式，因为会导致少欲，所以为了显示知足的自性也远离那个，以第二个说明不希求已得的状态，应当这样理解。如此上面也是。"天生虚弱"指即使没有疾病等也本性虚弱。与戒等分相同的是同分，或者与戒等功德分一起运转是同分，惭愧端正的比丘，以那个。"把那个换掉"说的是因为天生虚弱等的重衣不能带来安适，会带来身体疲劳，所以依目的而说换掉，不是依过度欲求等。因为依过度欲求等方式换掉而使用轻衣违背知足，但是因为那个没有，所以如所说依目的换掉而使用轻衣也不违背知足，因此说"以轻衣维持也是知足者"。依目的换掉而使用轻衣尚且不违背知足，何况如此不换掉而使用呢，为了显示这个推测的意义而在这里取"也"字。在衣服解释中"钵衣等之一"的言说是为了显示如字面所取的其余资具知足包含在衣服知足中。"这位尊者是小长老、马拉卡"等中长老称呼即使在仅仅名称上也从十年开始只对久修出家者运转，为了使知道在这里的运转而说"长老们、久修出家者"，或者"长老们"说的是僧团长老。而"久修出家者"是除那个以外的老比丘。"从垃圾堆等"指从垃圾堆等。"破布"指破布碎布。在天宫故事注释中说"这里a字只是助词"。如此他们说"破布、破衣、破旧衣服是帕塔恰拉"，因为没有称为边缘的边际所以是破布，但是当不取na字的代替时，"破布"也可以。但是因为精通定义的阿阇黎们没有这样说，所以应当思考后采取。也有"与破布"的读法，意思是与破布一起缝制的粪扫衣的衣服。"僧伽梨"指三衣中的一件衣服。因为三衣都是缝制的所以称为"僧伽梨"。得到贵重的衣服，或得到多件衣服后舍弃它们而取其他的，也因为不住于多欲等的方式而住于随适宜的方式，所以不违背知足，因此说"舍弃它们...持用也是知足者"。依随适宜的方式舍弃所得而取其他的尚且不违背知足，何况不取其他而随适宜地使用所得呢，为了显示这个推测的意义而在这里取"也"字，如此在其余资具中随力随适宜的解释中取"也"字的意趣也应当了知。
"本性违背"指本性就不适宜。为了显示以作沙门法为主寻求适宜资具和受用特别更适合这个其他意义，所以不说"维持"而说"作沙门法"。"混合食物"指用稻米绿豆等各种谷物豆类混合而做的食物。


Aññampi senāsane yathāsāruppasantosaṃ dassento āha ‘‘yo hī’’tiādi. Paṭhame hi naye yathāladdhassa vissajjanena, dutiye pana yathāpattassa asampaṭicchanena yathāsāruppasantoso vuttoti ayametesaṃ viseso. Hi-saddo cettha pakkhantarajotako. Majjhimāgamaṭṭhakathāyaṃ pana pi-saddo dissati. ‘‘Uttamasenāsanaṃ nāma pamādaṭṭhāna’’nti vatvā tabbhāvameva dassetuṃ ‘‘tattha nisinnassā’’tiādi vuttaṃ. Niddābhibhūtassāti thinamiddokkamanena cittacetasikagelaññabhāvato bhavaṅgasantatisaṅkhātāya niddāya abhibhūtassa, niddāyantassāti attho. Paṭibujjhatoti tathārūpena ārammaṇantarena paṭibujjhantassa paṭibujjhanahetu kāmavitakkā pātubhavantīti vuttaṃ hoti. ‘‘Paṭibujjhanato’’tipi hi katthaci pāṭho dissati. Ayampīti paṭhamanayaṃ upādāya vuttaṃ.

Tesaṃ ābhatenāti tehi therādīhi ābhatena, tesaṃ vā yena kenaci santakenāti ajjhāharitvā sambandho. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā mocitaṃ chaḍḍitaṃ harītakaṃ, idāni pana potthakesu ‘‘gomuttaharītaka’’nti pāṭho, so na porāṇapāṭho tabbaṇṇanāya (dī. ni. ṭī. 1.215) viruddhattā. Catumadhuranti majjhimāgamavare mahādhammasamādānasutte (ma. ni. 1.484 ādayo) vuttaṃ dadhimadhusappiphāṇitasaṅkhātaṃ catumadhuraṃ, ekasmiñca bhājane catumadhuraṃ ṭhapetvā tesu yadicchasi, taṃ gaṇhāhi bhanteti attho. ‘‘Sacassā’’tiādinā tadubhayassa rogavūpasamanabhāvaṃ dasseti. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāvisiṭṭhāya santuṭṭhiyā niyojanato paramena ukkaṃsagatena santosena santussatīti paramasantuṭṭho.

Kāmañca santosappabhedā yathāvuttatopi adhikatarā cīvare vīsati santosā, piṇḍapāte pannarasa, senāsane ca pannarasa, gilānapaccaye vīsatīti, idha pana saṅkhepena dvādasavidhoyeva santoso vutto. Tadadhikatarappabhedo pana caturaṅguttare mahāariyavaṃsasuttaṭṭhakathāya (a. ni. aṭṭha. 2.

我来帮你直译这段巴利文：
为了显示在住处中的随适宜知足而说"因为谁"等。因为在第一种方式中以舍弃所得说明随适宜知足，而在第二种方式中以不接受所得说明随适宜知足，这是它们的区别。这里"因为"字表示其他方面。但在中部注释中看到"也"字。说"最上住处是放逸处"后，为了显示正是那个状态而说"在那里坐"等。"被睡眠征服"指因为昏沉睡眠侵入而心心所成为病态状态，被称为有分相续的睡眠征服，意思是睡着。说"醒来"指因为以那样的其他所缘而醒来时因为醒来而欲寻现起，这样说。因为在某些地方也看到"因为醒来"的读法。"这个也"是针对第一种方式而说的。
"他们带来的"指长老等带来的，或者加入"他们任何一个的所有物"而连接。"醋果"指用牛尿浸泡的，或因为腐败而舍弃丢弃的诃梨勒果，但现在在书中有"牛尿诃梨勒"的读法，那不是古读法，因为与它的注释相违。"四种甜"指在中部殊胜的大法受持经中所说的酪蜜酥糖称为四种甜，把四种甜放在一个器皿中"尊者，在这些中你想要什么就取什么"，这是意思。以"如果对他"等显示那两者都是病得平息的状态。"被佛等赞叹"指以"依托腐尿药而出家"等被正等正觉者等称赞。因为引导以少欲为殊胜的知足，所以以最上达到顶点的知足而知足称为最上知足。
虽然知足的种类比如前所说更多：在衣服中二十种知足，在饮食中十五，在住处中十五，在病缘中二十，但在这里简略地只说十二种知足。而那更多的种类在增支部大圣种经注释中....;

4.28) gahetabbo. Tenāha ‘‘iminā panā’’tiādi. Evaṃ ‘‘idha mahārāja bhikkhu santuṭṭho hotī’’ti ettha puggalādhiṭṭhānaniddiṭṭhena santuṭṭhapadeneva santosappabhedaṃ dassetvā idāni ‘‘kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātenā’’tiādi desanānurūpaṃ tena santosena santuṭṭhassa anucchavikaṃ paccayappabhedaṃ, tassa ca kāyakucchiparihāriyabhāvaṃ vibhāvento evamāhāti ayamettha sambandho. Kāmañcassa cīvarapiṇḍapāteheva yathākkamaṃ kāyakucchiparihāriyehi santuṭṭhatā pāḷiyaṃ vuttā, tathāpi sesaparikkhāracatukkena ca vinā vicaraṇamayuttaṃ, sabbattha ca kāyakucchiparihāriyatā laddhabbāti aṭṭhakathāyaṃ ayaṃ vinicchayo vuttoti daṭṭhabbaṃ. Dantakaṭṭhacchedanavāsīti lakkhaṇamattaṃ tadaññakiccassāpi tāya sādhetabbattā, tena vakkhati ‘‘mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle cā’’tiādi. Vuttampi cetaṃ porāṇaṭṭhakathāsu ‘‘na hetaṃ katthacipi pāḷiyamāgata’’nti.

Bandhananti kāyabandhanaṃ. Parissāvanena parissāvanañca, tena sahāti vā attho. Yutto kammaṭṭhānabhāvanāsaṅkhāto yogo yassa, tasmiṃ vā yogo yuttoti yuttayogo, tassa.

Kāyaṃ pariharanti posenti, kāyassa vā parihāro posanamattaṃ payojanametehīti kāyaparihāriyā ka-kārassa ya-kāraṃ katvā. Posanañcettha vaḍḍhanaṃ, bharaṇaṃ vā, tathā kucchiparihāriyāpi veditabbā. Bahiddhāva kāyassa upakārakabhāvena kāyaparihāriyatā, ajjhoharaṇavasena sarīraṭṭhitiyā upakārakabhāvena kucchiparihāriyatāti ayametesaṃ viseso. Tenāha ‘‘ticīvaraṃ tāvā’’tiādi. ‘‘Pariharatī’’ti etassa posetīti atthavacanaṃ. Itīti nidassane nipāto, evaṃ vuttanayena kāyaparihāriyaṃ hotīti kāraṇajotane vā, tasmā posanato kāyaparihāriyaṃ hotīti. Evamuparipi. Cīvarakaṇṇenāti cīvarapariyantena.

Kuṭiparibhaṇḍakaraṇakāleti kuṭiyā samantato vilimpanena sammaṭṭhakaraṇakāle.

Aṅgaṃ nāma mañcapīṭhānaṃ pādūpari ṭhapito padhānasambhāraviseso. Yattha padarasañcinanapiṭṭhiapassayanādīni karonti, yo ‘‘aṭanī’’tipi vuccati.

Madhuddumapupphaṃ madhukaṃ nāma, makkhikāmadhūhi katapūvaṃ vā. Parikkhāramattā parikkhārapamāṇaṃ. Seyyaṃ pavisantassāti paccattharaṇakuñcikānaṃ tādise kāle paribhuttabhāvaṃ sandhāya vuttaṃ. Tenāha ‘‘tatraṭṭhakaṃ paccattharaṇa’’nti. Attano santakabhāvena paccattharaṇādhiṭṭhānena adhiṭṭhahitvā tattheva senāsane tiṭṭhanakañhi ‘‘tatraṭṭhaka’’nti vuccati. Vikappanavacanato pana tesamaññatarassa navamatā, yathāvuttapaṭipāṭiyā cettha navamabhāvo, na tu tesaṃ tathāpatiniyatabhāvena. Kasmāti ce? Tathāyeva tesamadhāraṇato. Esa nayo dasamādīsupi. Telaṃ paṭisāmetvā haritā veḷunāḷiādikā telanāḷi. Nanu santuṭṭhapuggaladassane santuṭṭhova aṭṭhaparikkhāriko dassetabboti anuyoge yathārahaṃ tesampi santuṭṭhabhāvaṃ dassento ‘‘etesu cā’’tiādimāha. Mahanto parikkhārasaṅkhāto bhāro etesanti mahābhārā, ayaṃ adhunā pāṭho, ācariyadhammapālattherena pana ‘‘mahāgajā’’ti pāṭhassa diṭṭhattā ‘‘dupposabhāvena mahāgajā viyāti mahāgajā’’ti (dī. ni. ṭī. 

我来帮你直译这段巴利文：
4.28. 应当采取。所以说"但以这个"等。如此在"大王，在这里比丘成为知足者"中以依人而说的知足词显示知足的种类后，现在"以维护身体的衣服、以维护腹部的饮食"等依教说而显示以那个知足而知足者的适宜的资具种类，以及它的维护身体和腹部的状态而这样说，这是这里的关联。虽然在经文中说他以维护身体的衣服和维护腹部的饮食而依次知足，然而没有其余四种资具而行走是不适当的，在一切处都应当得到维护身体和腹部的性质，所以应当看到在义注中说这个判定。"剃剃牙枝的小刀"只是特征，因为应当用它完成其他的事情，所以他将说"在制作床椅的支柱、脚、衣服、小屋的杖时"等。在古义注中也说这个"因为这个在任何经文中都没有出现"。
"绳带"指腰带。以滤水器和滤水器，或者意思是与它一起。相应是修习业处的瑜伽的，或者相应于那个瑜伽称为瑜伽相应，他的。
维护身体即培养，或者维护身体只是培养的目的，所以称为维护身体，把ka字变成ya字。这里培养是增长或养护，如此维护腹部也应当了知。以外在对身体有益的方式是维护身体的状态，以吞咽的方式对身体住立有益是维护腹部的状态，这是它们的区别。所以说"首先三衣"等。"维护"这个词的意思说的是培养。"如此"是示例的不变词，或者在表示原因时，依所说的方式是维护身体的。这样上面也是。"用衣服角"指用衣服的边缘。
"在涂刷小屋边缘时"指在涂抹和清扫小屋的四周时。
"支柱"指床椅脚上放置的主要材料特殊部分。在那里做木板堆积的靠背等，也称为"边条"。
"蜜树花"名为蜜花，或者用蜂蜜做的糕点。"资具量"指资具的量。"进入卧具者的"是针对卧具钥匙在那样的时候使用的状态而说的。所以说"那里的卧具"。因为以自己所有物的方式以卧具决意而决意在那里住处住的称为"那里的"。但从说替换而知它们之一是新的，以如所说的次第而在这里是第九，但它们不是如此一定的。为什么？因为正是如此持有它们。这个方式在第十等中也是。"油瓶"是收藏油的绿竹管等油瓶。难道在显示知足的人时不应当只显示知足的八资具者吗？在这个追问中为了显示它们也依所应当的是知足而说"在这些中"等。有大量资具的负担称为大负担，这是现在的读法，但因为阿阇黎法护长老看到"大象"的读法，所以（说）"因为难养护的状态如大象称为大象"。;

1.215) vuttaṃ, na te ettakehi parikkhārehi ‘‘mahicchā, asantuṭṭhā, dubbharā, bāhullavuttino’’ti ca vattabbāti adhippāyo. Yadi itarepi santuṭṭhā appicchatādisabhāvā, kimetesampi vasena ayaṃ desanā icchitāti codanaṃ sodhetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. Aṭṭhaparikkhārikassa vasena imissā desanāya icchitabhāvo kathaṃ viññāyatīti anuyogampi apaneti ‘‘so hī’’tiādinā, tasseva tathā pakkantabhāvena ‘‘kāyaparihārikena cīvarenā’’tiādi pāḷiyā yogyato tassa vasena icchitabhāvo viññāyatīti vuttaṃ hoti. Vacanīyassa hetubhāvadassanena hi vācakassāpi hetubhāvo dassitoti . Evañca katvā ‘‘iti imassā’’tiādi laddhaguṇavacanampi upapannaṃ hoti. Sallahukā vutti jīvikā yassāti sallahukavutti, tassa bhāvo sallahukavuttitā, taṃ. Kāyapārihāriyenāti bhāvappadhānaniddeso, bhāvalopaniddeso vāti dasseti ‘‘kāyaṃ pariharaṇamattakenā’’ti iminā, kāyaposanappamāṇenāti attho. Tathā kucchiparihāriyenāti etthāpi. Vuttanayena cettha dvidhā vacanattho, ṭīkāyaṃ (dī. ni. ṭī. 1.215) pana paṭhamassa vacanatthassa heṭṭhā vuttattā dutiyova idha vuttoti daṭṭhabbaṃ. Mamāyanataṇhāya āsaṅgo. Pariggahataṇhāya bandho. Jiyāmuttoti dhanujiyāya mutto. Yūthāti hatthigaṇato. Tidhā pabhinnamado madahatthī. Vanapabbhāranti vane pabbhāraṃ.

Catūsu disāsu sukhavihāritāya sukhavihāraṭṭhānabhūtā, ‘‘ekaṃ disaṃ pharitvā’’tiādinā (dī. ni. 3.308; ma. ni. 1.77, 459, 509; 2.309) vā nayena brahmavihārabhāvanāpharaṇaṭṭhānabhūtā catasso disā etassāti catuddiso, so eva cātuddiso, catasso vā disā catuddisaṃ, vuttanayena tamassāti cātuddiso yathā ‘‘saddho’’ti. Tāsveva disāsu katthacipi satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tehi na paṭihaññateti appaṭigho. Santussamānoti sakena, santena vā, samameva vā tussanako. Itarītarenāti yena kenaci paccayena, uccāvacena vā. Paricca sayanti pavattanti kāyacittāni, tāni vā parisayanti abhibhavantīti parissayā, sīhabyagghādayo bāhirā, kāmacchandādayo ca ajjhattikā kāyacittupaddavā, upayogatthe cetaṃ sāmivacanaṃ. Sahitāti adhivāsanakhantiyā, vīriyādidhammehi ca yathārahaṃ khantā, gahantā cāti attho. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti asahāyo ekākī hutvā carituṃ viharituṃ sakkuṇeyya. Samatthane hi eyya-saddo yathā ‘‘ko imaṃ vijaṭaye jaṭa’’nti (saṃ. ni. 1.23) khaggavisāṇakappatāya ekavihārīti dasseti ‘‘khaggavisāṇakappo’’ti iminā. Saṇṭhānena khaggasadisaṃ ekameva matthake uṭṭhitaṃ visāṇaṃ yassāti khaggo; khaggasaddena taṃsadisavisāṇassa gahitattā, mahiṃsappamāṇo migaviseso, yo loke ‘‘palāsādo, gaṇṭhako’’ti ca vuccati, tassa visāṇena ekībhāvena sadisoti attho. Apica ekavihāritāya khaggavisāṇakappoti dassetumpi evaṃ vuttaṃ. Vitthāro panassā attho khaggavisāṇasuttavaṇṇanāyaṃ, (su. ni. aṭṭha. 1.42) cūḷaniddese (cūḷani. 128) ca vuttanayena veditabbo.

Evaṃ vaṇṇitanti khaggavisāṇasutte bhagavatā tathā desanāya vivaritaṃ, thomitaṃ vā. Khaggassa nāma migassa visāṇena kappo sadiso tathā. Kappa-saddo hettha ‘‘satthukappena vata bho kira sāvakena saddhiṃ mantayamānā’’tiādīsu (ma. ni. 

我来帮你直译这段巴利文：
1.215. 说的，不应该说他们以这些资具是"多欲者、不知足者、难养护者、多求者"，这是意思。如果其他的也是知足的少欲等性质的，那么为什么这个教说也要依他们的方式呢？为了净化这个质问而说"但世尊"等。怎么知道这个教说依八资具者的方式是被期望的呢？也以"因为他"等除去这个问题，因为他如此离去，所以说从"以维护身体的衣服"等经文与适当相应，因此知道依他的方式是被期望的。因为以显示所说的原因也显示能说的原因。如此做后，"如此这个"等说得到的功德也适合。轻松的生活方式是他的称为轻松生活者，他的状态是轻松生活性，那个。"维护身体的"是以状态为主的解释，或者是省略状态的解释，以"只是维护身体"这个显示，意思是以养护身体的量。如此在"维护腹部的"这里也是。这里依所说的方式有两种词义，但在复注中因为第一种词义在下面说了，所以应当看到这里只说第二种。执著是以我所爱欲的执著。束缚是以执取爱欲的束缚。"如离弓弦"指如离开弓弦。"群"指象群。"三处泌出液的"指发情象。"林中山崖"指林中的山崖。
因为在四方安乐住而成为安乐住处，或者依"遍满一方"等方式成为修习梵住遍满处而有四方的是四方者，那就是四方者，或者四方是四方，依所说方式那个是他的是四方者，如"有信者"。在那些方中在任何处对众生或诸行不以恐惧而排斥，或者自己不被它们排斥称为无障碍。"知足者"指以自己的，或以寂静的，或以平等的而知足。"以种种"指以任何资具，或以高下。身心运转围绕，或者它们围绕征服称为危险，狮子老虎等外在的，和欲贪等内在的身心的灾难，这是对格中的属格。"忍耐"指以忍受忍辱，和以精进等法依所应当而忍耐，和接受，这是意思。因为没有造成僵硬状态的恐惧而无畏。"独行"指无伴独自而能行能住。因为eyya字在可能时如"谁能解开这个结"，显示如犀角般独住以"如犀角"这个。形状如刀一样只有一个角在头顶上升起的是犀牛；因为以犀牛词取与它相似的角，是牛大小的特殊鹿，在世间称为"帕拉萨达、甘塔卡"，意思是与它的角以独一性相似。而且为了显示以独住而如犀角而如此说。但它的详细意义应当依犀角经注释和小义释中所说的方式了知。
"如此赞叹"指在犀角经中世尊以那样的教说开显，或称赞。"如同称为犀牛的鹿的角那样"，因为这里kappa字如在"与如导师的弟子一起谈论"等中...

1.260) viya paṭibhāge vattati, tassa bhāvo khaggavisāṇakappatā, taṃ so āpajjatīti sambandho.

Vātābhighātādīhi siyā sakuṇo chinnapakkho, asañjātapakkho vā, idha pana ḍetuṃ samattho sapakkhikova adhippetoti visesadassanatthaṃ pāḷiyaṃ ‘‘pakkhī sakuṇo’’ti vuttaṃ, na tu ‘‘ākāse antalikkhe caṅkamatī’’tiādīsu (paṭi. ma. 3.11) viya pariyāyamattadassanatthanti āha ‘‘pakkhayutto sakuṇo’’ti. Uppatatīti uddhaṃ patati gacchati, pakkhandatīti attho. Vidhunantāti vibhindantā, vicālentā vā. Ajjatanāyāti ajjabhāvatthāya. Tathā svātanāyāti etthāpi. Attano pattaṃ eva bhāro yassāti sapattabhāro. Mamāyanataṇhābhāvena nissaṅgo. Pariggahataṇhābhāvena nirapekkho. Yena kāmanti yattha attano ruci, tattha. Bhāvanapuṃsakaṃ vā etaṃ. Yena yathā pavatto kāmoti hi yenakāmo, taṃ, yathākāmanti attho.

Nīvaraṇappahānakathāvaṇṇanā



我来帮你直译这段巴利文：
1.260. 一样在相似处运行，他的状态是如犀角性，他达到那个，这是关联。
鸟可能因为风的打击等而断翼，或者未生翼，但这里是指能飞的有翼者，所以为了显示特殊在经文中说"有翼的鸟"，而不是如在"在虚空中行走"等中只是为了显示同义词，所以说"具翼的鸟"。"飞翔"指向上飞行前进，意思是跃进。"震动"指分裂，或者摇动。"为了今天"指为了今天的状态。如此在"为了明天"这里也是。只有自己的翅膀是负担的称为负翅膀的负担。因为没有我所爱欲而无执著。因为没有执取爱欲而无顾恋。"随欲"指哪里是自己的喜好，在那里。或者这是中性词。因为随欲是以什么方式运行欲望，那个，意思是如欲。
障盖断除之说解释

216. Pubbe vuttasseva atthacatukkassa puna sampiṇḍetvā kathanaṃ kimatthanti adhippāyena anuyogaṃ uddharitvā sodheti ‘‘so…pe… kiṃ dassetī’’tiādinā. Paccayasampattinti sambhārapāripūriṃ. Ime cattāroti sīlasaṃvaro indriyasaṃvaro sampajaññaṃ santosoti pubbe vuttā cattāro āraññikassa sambhārā. Na ijjhatīti na sampajjati na saphalo bhavati. Na kevalaṃ anijjhanamattaṃ, atha kho ayampi dosoti dasseti ‘‘tiracchānagatehi vā’’tiādinā. Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsanamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipatti atthī’’ti apavādavasena vacanīyabhāvamāpajjati, imassatthassa pana dassanena virujjhanato saddhiṃ-saddo na porāṇoti daṭṭhabbaṃ. Atha vā āraññakehi tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vasanīyabhāvaṃ āpajjati. ‘‘Na bhikkhave paṇidhāya araññe vatthabbaṃ, yo vaseyya, āpatti dukkaṭassā’’tiādīsu (pārā. 223) viya hi vatthabba-saddo vasitabbapariyāyo. Tathā hi vibhaṅgaṭṭhakathāyampi vuttaṃ ‘‘evarūpassa hi araññavāso kāḷamakkaṭaacchataracchadīpimigānaṃ aṭavivāsasadiso hotī’’ti (vibha. aṭṭha. 526) adhivatthāti adhivasantā. Paṭhamaṃ bheravasaddaṃ sāventi. Tāvatā apalāyantassa hatthehipi sīsaṃ paharitvā palāpanākāraṃ karontīti ācariyasāriputtattherena kathitaṃ. Evaṃ byatirekato paccayasampattiyā dassitabhāvaṃ pakāsetvā idāni anvayatopi pakāsetuṃ ‘‘yassa panete’’tiādi vuttaṃ. Kathaṃ ijjhatīti āha ‘‘so hī’’tiādi. Kāḷako tilakoti vaṇṇavikārāpanarogavasena aññattha pariyāyavacanaṃ. Vuttañhi –

‘‘Dunnāmakañca arisaṃ, chaddiko vamathūrito;

Davathu paritāpotha, tilako tilakāḷako’’ti.

Tilasaṇṭhānaṃ viya jāyatīti hi tilako, kāḷo hutvā jāyatīti kāḷako. Idha pana paṇṇattivītikkamasaṅkhātaṃ thullavajjaṃ kāḷakasadisattā kāḷakaṃ, micchāvītikkamasaṅkhātaṃ aṇumattavajjaṃ tilakasadisattā tilakanti ayaṃ viseso. Tanti tathā uppāditaṃ pītiṃ. Vigatabhāvena upaṭṭhānato khayavayavasena sammasanaṃ. Khīyanaṭṭhena hi khayova vigato, viparīto vā hutvā ayanaṭṭhena vayotipi vuccati. Ariyabhūmi nāma lokuttarabhūmi. Itīti ariyabhūmiokkamanato, devatānaṃ vaṇṇabhaṇanato vā, tattha tattha devatānaṃ vacanaṃ sutvā tassa yaso patthaṭoti vuttaṃ hoti, evañca katvā heṭṭhā vuttaṃ ayasapattharaṇampi devatānamārocanavasenāti gahetabbaṃ.

Vivitta-saddo janaviveketi āha ‘‘suñña’’nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti dassetuṃ ‘‘appasaddaṃ appanigghosanti attho’’ti vuttaṃ. Janakaggahaṇeneva hi idha jaññaṃ gahitaṃ. Tathā hi vuttaṃ vibhaṅge ‘‘yadeva taṃ appanigghosaṃ, tadeva taṃ vijanavāta’’nti (vibha. 533). Appasaddanti ca pakatisaddābhāvamāha. Appanigghosanti nagaranigghosādisaddābhāvaṃ. Īdisesu hi byañjanaṃ sāvasesaṃ viya, attho pana niravasesoti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭṭhakathāvaṇṇanāyaṃ (ma. ni. aṭṭha. 

我来 助你直译这段巴利文：
216. 为什么重新总结之前说过的四种意义并再说呢？以这个意思提出问题并以"他...等什么显示"等净化。"资具圆满"指资具具足。"这四种"指戒律防护、根门防护、正知、知足，是之前所说的林居者的四种资具。"不成就"指不完成不结果。不仅仅是不成就而已，而且还有这个过失，以"或与畜生"等显示。"应当被说"指成为应当以诽谤方式被说"某比丘在林中只是如畜生、如林中人一样住，而没有任何适合林居的正行"，但因为与显示这个意义相违，应当看到saddhiṃ字不是古义。或者达到与林中的畜生和不同类的林中人一起以邪行方式住的状态。因为如在"诸比丘，不应期待而住在林中，若住则犯突吉罗"等中，vatthabba字是vasitabba的同义词。如此在分别论注释中也说"因为这样的林居就像黑猴子、熊、豹子、鹿等的林中住"。"住于上"指居住着。首先发出可怕的声音。长老阿阇黎舍利弗说到这个程度不逃跑的，也以手打头而令逃跑的方式。如此从相违方面显示资具圆满后，现在为了从相顺方面也显示而说"但谁这些"等。怎么成就呢？说"因为他"等。"黑点、痣"依色变化病在其他处是同义词。如说：
"恶名和痔疮，呕吐和发热；
发热和烧灼，痣和黑点"。
因为如芝麻形状而生称为痣，因为生为黑色称为黑点。但这里因为与称为越过制定的粗罪相似而称为黑点，因为与称为邪越的微罪相似而称为痣，这是区别。"那个"指如此生起的喜。以离去状态现起而以灭尽衰灭观察。因为以消失义故是灭尽，或者以成为相反而去义故说是衰灭。圣地是指出世间地。"如此"指从进入圣地，或从诸天说美好，或在各处听到诸天的话而他的名声传播，这是所说，如此做后应当理解下面所说的恶名传播也是依诸天的告知。
Vivitta字在人远离，所以说"空"。但那个应当以人声噪音的不存在了知，因为声是禅那的刺，所以说"意思是少声少噪"。因为以人的执取在这里执取可知的。如此在分别论中说"凡是那个少噪音，那个就是远离人"。"少声"指自然声音的不存在。"少噪"指城市噪音等声音的不存在。因为在这些中文字似乎有余，但意义是无余，这样在诸注释中说。在中部注释解释中...<.Assistant>

3.364) pana ācariyadhammapālatthero evamāha ‘‘appasaddassa parittapariyāyaṃ manasi katvā vuttaṃ ‘byañjanaṃ sāvasesaṃ siyā’ti. Tenāha ‘na hi tassā’tiādi. Appasaddo panettha abhāvatthotipi sakkā viññātuṃ ‘appābādhatañca sañjānāmī’tiādīsu (ma. ni. 1.225) viyā’’ti. Tamatthaṃ vibhaṅgapāḷiyā (vibha. 528) saṃsandanto ‘‘etadevā’’tiādimāha. Etadevāti ca mayā saṃvaṇṇiyamānaṃ nissaddataṃ evāti attho. Santikepīti gāmādīnaṃ samīpepi edisaṃ vivittaṃ nāma, pageva dūreti attho. Anākiṇṇanti asaṅkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Setīti sayati. Āsatīti nisīdati. ‘‘Etthā’’ti iminā sena-saddassa, āsana-saddassa ca adhikaraṇatthabhāvaṃ dasseti, ca-saddena ca tadubhayapadassa catthasamāsabhāvaṃ. ‘‘Tenāhā’’tiādinā vibhaṅgapāḷimeva āharati.

Idāni tassāyevatthaṃ senāsanappabhedadassanavasena vibhāvetuṃ ‘‘apicā’’tiādi vuttaṃ. Vibhaṅgapāḷiyaṃ nidassananayena sarūpato dassitasenāsanasseva hi ayaṃ vibhāgo. Tattha vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro dīghamukhapāsādo. Aḍḍhayogo ekapassachadanakagehaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekachadanakaṃ hoti. Pāsādo āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. ‘‘Maṇḍapoti sākhāmaṇḍapo’’ti (dī. ni. ṭī. 1.216) evaṃ ācariyadhammapālattherena, aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ.

Vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 527) pana vihāroti samantā parihārapathaṃ, antoyeva ca rattiṭṭhānadivāṭṭhānāni dassetvā katasenāsanaṃ. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikāni gahetvā kato dīghapāsādo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmako patissayaviseso. Māḷoti bhojanasālāsadiso maṇḍalamāḷo. Vinayaṭṭhakathāyaṃ pana ‘‘ekakūṭasaṅgahito caturassapāsādo’’ti (pārā. aṭṭha. 

我来 助你直译这段巴利文：
3.364. 但阿阇黎法护长老这样说："考虑少声的少量同义词而说'文字有余'。所以说'因为不是它的'等。但这里的少声也可以像在'我知道少病'等中那样理解为不存在义。"显示那个意义与分别论经文相应而说"就是这个"等。"就是这个"意思是我所解释的无声性。"即使在近处"意思是即使在村庄等的附近也称为如此远离，更不用说远处。"无拥挤"指不混杂不拥挤。哪个住处周围一伽浮多或半由旬都是山密林密河密，任何人不能在非时前来，这称为即使在近处也无拥挤。"卧"指躺。"坐"指坐。以"这里"显示sena字和āsana字是处所义，以ca字显示那两个词是具六种义的复合词。以"所以说"等引用分别论经文。
现在为了以住处差别的显示来阐明它的意义而说"又"等。因为这是在分别论经文中以例示方式从自相显示的住处的分类。其中，精舍是以墙围绕的整个住所。半屋是长殿堂，也说"金翅鸟形殿堂"。殿堂是四方殿堂。露台是无顶殿堂。望楼是用于抵御敌王的四五层特殊住所。圆堂是以一个尖顶摄受的多角特殊住所。另一种解释 - 精舍是长面殿堂。半屋是一边有屋顶的房子。据说它的一边墙较高，另一边较低，所以它是一边有屋顶的。殿堂是长方形殿堂。露台是无顶有月光庭院的。洞窟只是山洞。岩窟是有门的悬崖。其余如前所说。阿阇黎法护长老和增支注疏作者阿阇黎舍利弗长老这样说"亭子是枝亭"。
但在分别论注释中说：精舍是显示四周环绕道路，以及内部夜住处日住处而建的住处。半屋是金翅鸟翼形房子。殿堂是取两个顶椽而造的长殿堂。望楼是为了抵御敌王等而用砖造的厚壁四五层特殊住所。圆堂是如食堂的圆形堂。但在律注释中说"以一个尖顶摄受的四方殿堂"...<.Assistant>

2.482-487) vuttaṃ. Leṇanti pabbataṃ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuṭṭaṃ uṭṭhāpetvā vā katasenāsanaṃ. Guhāti bhūmidari vā yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati, pabbataguhā vā bhūmiguhā vāti vuttaṃ.

Taṃ āvasathabhūtaṃ patissayasenāsanaṃ viharitabbaṭṭhena, vihāraṭṭhānaṭṭhena ca vihārasenāsanaṃ nāma. Masārakādicatubbidho mañco. Tathā pīṭhaṃ. Uṇṇabhisiādipañcavidhā bhisi. Sīsappamāṇaṃ bimbohanaṃ. Vitthārato vidatthicaturaṅgulatā, dīghato mañcavitthārappamāṇatā cettha sīsappamāṇaṃ. Masārakādīni mañcapīṭhabhāvato, bhisiupadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Mañcapīṭhabhūtañhi senāsanaṃ, mañcapīṭhasambandhañca sāmaññaniddesena, ekasesena vā ‘‘mañcapīṭhasenāsana’’nti vuccati. Ācariyasāriputtattheropi evameva vadati. Ācariyadhammapālattherena pana ‘‘mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañcā’’ti (dī. ni. ṭī. 

我来帮你直译这段巴利文：
2.482-487. 岩窟是挖山或在悬崖不足处立墙而造的住处。洞窟是地洞或昼夜得到灯的地方，或山洞或地洞，这样说。
那个成为住所的庇护住处，以应住的意义和以住处的意义，称为精舍住处。有雕腿等四种床。如此也有椅子。有羊毛垫等五种垫。头量大小的枕。这里头量是宽一张手四指，长如床的宽度。雕腿等因为是床椅的状态，而垫和枕因为与床椅相关而称为床椅住处。因为是床椅形态的住处，和与床椅相关的，以共通的说明，或以单一残留而称为"床椅住处"。阿阇黎舍利弗长老也正是这样说。但阿阇黎法护长老说"床椅住处是床椅和与床椅相关的住处"。

1.216) vuttaṃ. Cimilikā nāma sudhāparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ paṭakhaṇḍādīhi sibbetvā katā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃ kiñci cammaṃ. Aṭṭhakathāsu (pāci. aṭṭha. 112; vi. saṅga. aṭṭha. 82) hi senāsanaparibhoge paṭikkhittacammaṃ na dissati. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro. Eseva nayo paṇṇasanthārepi. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Yattha vā pana bhikkhū paṭikkamantīti ṭhapetvā vā etāni mañcādīni yattha bhikkhū sannipatanti, sabbametaṃ senāsanaṃ nāmāti evaṃ vuttaṃ avasesaṃ rukkhamūlādipaṭikkamitabbaṭṭhānaṃ abhisaṅkharaṇābhāvato kevalaṃ sayanassa, nissajjāya ca okāsabhūtattā okāsasenāsanaṃ. Senāsanaggahaṇenāti ‘‘vivittaṃ senāsana’’nti iminā senāsanasaddena vivittasenāsanassa vā ādānena, vacanena vā gahitameva sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbato.

Yadevaṃ kasmā ‘‘arañña’’ntiādi puna vuttanti anuyogena ‘‘idha panassā’’tiādimāha. Evaṃ gahitesupi senāsanesu yathāvuttassa bhikkhuno anucchavikameva senāsanaṃ dassetukāmattā puna evaṃ vuttanti adhippāyo. ‘‘Bhikkhunīnaṃ vasena āgata’’nti idaṃ vinaye āgatameva sandhāya vuttaṃ, na abhidhamme. Vinaye hi gaṇamhāohīyanasikkhāpade (pāci. 691) bhikkhunīnaṃ āraññakadhutaṅgassa paṭikkhittattā idampi ca tāsaṃ araññaṃ nāma, na pana pañcadhanusatikaṃ pacchimaṃ araññameva senāsanaṃ, idampi ca tāsaṃ gaṇamhāohīyanāpattikaraṃ, na tu pañcadhanusatikādimeva araññaṃ. Vuttañhi tattha –

‘‘Ekā vā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassa, vijahite āpatti saṅghādisesassā’’ti.

Vinayaṭṭhakathāsupi (pāci. aṭṭha. 692) hi tathāva attho vuttoti. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) āgataṃ. Vinayasuttantā hi ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā, tasmā yaṃ na gāmapadesantogadhaṃ, taṃ araññanti nippariyāyena dassetuṃ tathā vuttaṃ. Indakhīlā bahi nikkhamitvā yaṃ ṭhānaṃ pavattaṃ , sabbametaṃ araññaṃ nāmāti cettha attho. Āraññakaṃ nāma…pe… pacchimanti idaṃ pana suttantanayena āraññakasikkhāpade (pārā. 652) āraññikaṃ bhikkhuṃ sandhāya vuttaṃ imassa bhikkhuno anurūpaṃ, tasmā visuddhimagge dhutaṅganiddese (visuddhi. 

我来帮你直译这段巴利文：
1.216. 地毯是为了保护涂石灰处理的地面的颜色而用布块等缝制而成的。皮块是指在狮子、虎、豹、熊皮等中任何皮。因为在诸注释中没有看到在住处受用中被禁止的皮。草敷具是任何草的敷具。在叶敷具中也是这个方法。地毯等因为是应在地上铺设的而称为铺设住处。或者"比丘们退至何处"，除了这些床等，比丘们聚集的地方，一切这些都称为住处，这样说的其余树下等退处，因为没有建造而仅是成为卧、坐的处所，所以是处所住处。"以住处的执取"指以"远离的住处"这个住处词或以远离住处的取用，或以说话而已取，因为以共通的显示住于特殊中，因为寻求特殊者应使用特殊。
既然如此，为什么又说"林野"等呢？以这问题而说"但这里他的"等。意思是即使这样执取了诸住处，为了想显示如前所说的比丘的适合的住处而又这样说。"依比丘尼而来"这是说关于在律中已来的，不是在阿毗达摩中。因为在律中群众遗留学处中禁止比丘尼的林野支，这也是她们的林野，不仅是最后的五百弓的林野住处，这也是她们的群众遗留犯罪，不仅是五百弓等的林野。因为在那里说：
"或独自从群众遗留，在非村的林野中，比丘尼离开第二比丘尼的见处或闻处者犯偷兰遮，已离开者犯僧残"。
因为在律注释中也如此说意义。但在阿毗达摩中说"林野是出去门限外一切这些是林野"而来。因为律和经都是称为方便说，但阿毗达摩是无方便说，所以为了以无方便显示不属于村界内的是林野而如此说。这里的意思是出去门限外已生起的处所，一切这些称为林野。"林野是...等...最后"，这是依经的方法在林野学处中关于林野比丘而说的，适合这个比丘，所以在清净道论头陀支解释中...<.Assistant>

1.19) yaṃ tassa lakkhaṇaṃ vuttaṃ, taṃ yuttameva, ato tattha vuttanayena gahetabbanti adhippāyo.

Sandacchāyanti sītacchāyaṃ. Tenāha ‘‘tattha hī’’tiādi. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla’’nti. Pabbatanti suddhapāsāṇasuddhapaṃsuubhayamissakavasena tividhopi pabbato adhippeto, na silāmayo eva. Sela-saddo pana avisesato pabbatapariyāyoti katvā evaṃ vuttaṃ. ‘‘Tattha hī’’tiādinā tadubhayassa anurūpataṃ dasseti. Disāsu khāyamānāsūti dasasu disāsu abhimukhībhāvena dissamānāsu. Tathārūpenapi kāraṇena siyā cittassa ekaggatāti etaṃ vuttaṃ, sabbadisāhi āgatena vātena bījiyamānabhāvahetudassanatthanti keci. Kaṃ vuccati udakaṃ pipāsavinodanassa kārakattā. ‘‘Yaṃ nadītumbantipi nadīkuñjantipi vadanti, taṃ kandaranti apabbatapadesepi vidugganadīnivattanapadesaṃ kandaranti dassetī’’ti (vibha. mūlaṭī. 530) ācariyānandatthero, teneva viññāyati ‘‘nadītumbanadīkuñjasaddā nadīnivattanapadesavācakā’’ti. Nadīnivattanapadeso ca nāma nadiyā nikkhamanaudakena puna nivattitvā gato viduggapadeso. ‘‘Apabbatapadesepī’’ti vadanto pana aṭṭhakathāyaṃ nidassanamattena paṭhamaṃ pabbatapadesanti vuttaṃ, yathāvutto pana nadīpadesopi kandaro evāti dasseti.

‘‘Tattha hī’’tiādināpi nidassanamatteneva tassānurūpabhāvamāha. Ussāpetvāti puñjaṃ katvā. ‘‘Dvinnaṃ pabbatānampi āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ hoti, ekasmiṃyeva pana pabbate umaṅgasadisa’’nti vadanti ācariyā. Ekasmiṃyeva hi umaṅgasadisaṃ antoleṇaṃ hoti upari paṭicchannattā, na dvīsu tathā appaṭicchannattā, tasmā ‘‘umaṅgasadisa’’nti idaṃ ‘‘ekasmiṃ yevā’’ti iminā sambandhanīyaṃ. ‘‘Mahāvivara’’nti idaṃ pana ubhayehipi. Umaṅgasadisanti ca ‘‘suduṅgāsadisa’’nti (dī. ni. ṭī. 

我来帮你直译这段巴利文：
1.19. 说其相是适合的，所以意思是应当依那里所说的方法而取。
洒遍阴影指凉爽的阴影。所以说"因为在那里"等。树下指树的附近。因为这样说："正午时分周遍阴影所及，无风落叶所及，如此称为树下"。山指纯岩石、纯泥土、两者混合三种山是意趣，不仅是石头的。但因为岩石词是山的无差别同义词而如此说。以"因为在那里"等显示那两者的适合性。"在诸方显现"指在十方明显可见。说即使以那样的原因也会有心一境性，有些人说是为了显示被从一切方来的风吹动的原因。水因为是除渴的作者而称为水。阿阇黎阿难陀长老说："称为河弯或河湾的，显示沟谷即使在非山处也是难通的河转折处的沟谷"，由此可知"河弯河湾词表示河转折处"。河转折处是指被河流出的水再转回而去的难通处。说"即使在非山处"是显示在注释中以例示方式首先说山处，但如前所说的河处也是沟谷。
以"因为在那里"等也只是以例示方式说其适合性。"竖立"指堆积。诸阿阇黎说："两座靠近而立的山也有如内室等的空隙，但在一座山中如地道"。因为在一座山中因为上面遮盖而有如地道的内窟，在两座中因为不遮盖而不如是，所以"如地道"这个应当与"只在一个"相连。但"大空隙"这个是与两者。"如地道"即是"如地穴"...<.Assistant>

1.216) ācariyena vuttaṃ. Suduṅgāti hi bhūmigharassetaṃ adhivacanaṃ, ‘‘taṃ gahetvā suduṅgāya ravantaṃ yakkhinī khipī’’tiādīsu viya. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Kassanavappanādivasena hi pakatisañcārapaṭikkhepo idhādhippeto. Tenāha ‘‘yatthana kasanti na vapantī’’ti. Ādisaddena pana ‘‘vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ vibhaṅgapāḷisesaṃ saṅgaṇhāti. Patthoti hi pabbatassa samānabhūmi, yo ‘‘sānū’’tipi vuccati, tassadisattā pana manussānamasañcaraṇabhūtaṃ vanaṃ, tasmā patthasadisaṃ vanaṃ vanapatthoti visesanaparanipāto daṭṭhabbo. Sabbesaṃ sabbāsu disāsu abhimukho okāso abbhokāsoti āha ‘‘acchanna’’nti, kenaci chadanena antamaso rukkhasākhāyapi na chāditanti attho. Daṇḍakānaṃ upari cīvaraṃ chādetvā katā cīvarakuṭi. Nikkaḍḍhitvāti nīharitvā. Antopabbhāraleṇasadiso palālarāsiyeva adhippeto, itarathā tiṇapaṇṇasanthārasaṅgopi siyāti vuttaṃ ‘‘pabbhāraleṇasadise ālaye’’ti, pabbhārasadise, leṇasadise vāti attho. Gacchagumbādīnampīti pi-saddena purimanayaṃ sampiṇḍeti.

Piṇḍapātassa pariyesanaṃ piṇḍapāto uttarapadalopena, tato paṭikkanto piṇḍapātapaṭikkantoti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti. Pallaṅkanti ettha pari-saddo ‘‘samantato’’ti etasmiṃ atthe, tasmā parisamantato aṅkanaṃ āsanaṃ pallaṅko ra-kārassa la-kāraṃ, dvibhāvañca katvā yathā ‘‘palibuddho’’ti, (mi. pa. 6.

我来帮你直译这段巴利文：
1.216. 阿阇黎说。因为地穴是地下房的异名，如在"夜叉女抓着他扔进正在喊叫的地穴"等中。"人们不往来处"指依平常往来方式人们不往来的地方。因为这里是意指依耕种播种等方式的平常往来的禁止。所以说"不耕种不播种之处"。以"等"字摄取这个分别论剩余经文："林野是住处的树林的异名，林野是恐怖处的异名，林野是令毛竖处的异名，林野是边际处的异名，林野是人不往来处的住处的异名"。因为平地是与山相等的地，也称为"山坡"，但因为与它相似而成为人不往来的森林，所以应当视林野为如平地的森林，是修饰语的倒置。露地因为是在一切方向对着一切人的处所而说"不覆盖"，意思是不被任何覆盖物乃至树枝所覆盖。衣屋是用杆子上面覆盖衣而造的。"拖出"指拉出。意指如悬崖岩窟的草堆，否则也会是草叶敷具的摄取，所以说"在如悬崖岩窟的住所"，意思是如悬崖的，或如岩窟的。"以及灌木丛等"以"及"字结合前面的方法。
乞食是乞食的寻求，省略后词，从那里退回是乞食退，所以说"从乞食寻求退回"。这里的"结跏趺"中，"pari"字是在"周遍"这个意义，所以周遍弯曲的坐处是结跏趺，把r音变成l音并重复，如"palibuddho（遮蔽）"



3.6) samantabhāvo ca vāmoruṃ, dakkhiṇoruñca samaṃ ṭhapetvā ubhinnaṃ pādānaṃ aññamaññasambandhanakaraṇaṃ. Tenāha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjāva idha pallaṅko, na āharimehi vāḷehi katoti vuttaṃ hoti. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, tathā ubho pāde ābhugge samiñjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathābandhatākaraṇamevāti āha ‘‘bandhitvā’’ti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo heṭṭhimakāyassa anujukaṃ ṭhapanassa nisajjāvacaneneva viññāpitattāti vuttaṃ ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’’ti. Taṃ pana uparimakāyassa ujukaṃ ṭhapanaṃ sarūpato dasseti ‘‘aṭṭhārasā’’tiādinā, aṭṭhārasannaṃ piṭṭhikaṇṭakaṭṭhikānaṃ koṭiyā koṭiṃ paṭipādanameva tathā ṭhapananti adhippāyo.

Idāni tathā ṭhapanassa payojanaṃ dassento ‘‘evañhī’’tiādimāha. Tattha evanti tathā ṭhapane sati, iminā vā tathāṭhapanahetunā. Na paṇamantīti na onamanti. ‘‘Athassā’’tiādi pana paramparapayojanadassanaṃ. Athāti evaṃ anonamane. Vedanāti piṭṭhigilānādivedanā. Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ vepullaṃ upagacchati. Parisaddo cettha abhisaddapariyāyo abhimukhatthoti vuttaṃ ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Parisaddassa samīpatthataṃ dasseti ‘‘mukhasamīpe vā katvā’’ti iminā, mukhassa samīpe viya citte nibaddhaṃ upaṭṭhāpanavasena katvāti vuttaṃ hoti. Parisaddassa samīpatthataṃ vibhaṅgapāḷiyā (vibha. 537) sādhetuṃ ‘‘tenevā’’tiādi vuttaṃ. Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.

Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā (vibha. 508) bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’’ti iminā alīnānuddhaccapakkhiko santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahaṇūpāyoti. Pari-saddo pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16) viya. Mukha-saddo niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato nikkhamanameva hi niyyānaṃ. Asammosanabhāvo upaṭṭhānaṭṭho. Tatrāti paṭisambhidānaye. Pariggahitaniyyānanti sabbathā gahitāsammosatāya pariggahitaṃ, pariccattasammosapaṭipakkhatāya ca niyyānaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti. Ayaṃ ācariyadhammapālattherassa, ācariyasāriputtattherassa ca mati. Atha vā ‘‘kāyādīsu suṭṭhupavattiyā pariggahitaṃ, tato eva ca niyyānabhāvayuttaṃ, kāyādipariggahaṇañāṇasampayuttatāya vā pariggahitaṃ, tatoyeva ca niyyānabhūtaṃ upaṭṭhānaṃ katvāti attho’’ti ayaṃ ācariyānandattherassa (vibha. mūlaṭī. 537) mati.

217. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, kāmacchandanīvaraṇaṃ. Luccanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti atthoti ācariyadhammapālattherena, (dī. ni. ṭī. 

我来帮你直译这段巴利文：
3.6. 周遍状态是将左大腿和右大腿平等放置，使两足相互连结。所以说"周遍大腿结合的坐"。这里结跏趺是依大腿结合方式的坐，不是由可移动的横木做成的，这是所说。"盘"是指如结跏趺方式坐时，使两足弯曲收缩，但那个是使两足如此结合，所以说"结"。"直身"这里身字是上身的范围，因为下身的不直放置已由坐的说明表示，所以说"使上身直立"。那个上身的直立从自相显示以"十八"等，意思是使十八背椎骨的顶端相对，这就是如此放置。
现在为了显示如此放置的目的而说"因为如此"等。其中"如此"是在如此放置时，或以这个如此放置的原因。"不倾"指不弯曲。"然后他的"等是显示相续的目的。"然后"指如此不弯曲时。"受"指背痛等受。"不散乱"指不离去不超越轨道。正因如此以前后殊胜的获得而业处达到增长、扩展、广大。这里"pari"字是"abhi"字的同义词,是面向义,所以说"面向业处",意思是从外在的种种所缘制止而只作业处在前。以"在面前"显示"pari"字的附近义,意思是说如在面前一样以在心中固定现起的方式而作。为了以分别论经文证明"pari"字的附近义而说"所以"等。"鼻端"指鼻孔端。口相是指上唇的中央部分,即呼吸撞击之处。
这里如以"亲近远离住处"等显示适合修习的住处,如此以"坐"显示不懈怠不掉举分的寂静威仪,以"盘结跏趺"显示坐的稳固,以"建立面前念"显示所缘摄受的方法。"pari"字是遍摄义,如在"领导"等中。"mukha"字是出离义,如在"空解脱门"等中。因为从对治中出来就是出离。不忘失性是建立义。"在那里"指在无碍解道中。"摄受出离"指因为完全把握不忘失性而摄受,因为舍离忘失对治而出离,作念,意思是说建立最上念慧。这是阿阇黎法护长老和阿阇黎舍利弗长老的意见。或者"因为在身等中善转起而摄受,正因如此而适合出离性,或因为与身等摄受智相应而摄受,正因如此而成为出离的建立,这是意思",这是阿阇黎阿难陀长老的意见。
217. 以此贪求执着希求为贪,是欲贪盖。"以破坏义"指以破碎义,阿阇黎法护长老说是以刹那刹那破碎义。

1.217) aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ. Suttesu ca dissati ‘‘luccatīti kho bhikkhu lokoti vuccati. Kiñca luccati? Cakkhu kho bhikkhu luccati, rūpā luccanti, cakkhuviññāṇaṃ luccatī’’tiādi. (Saṃ. ni. 

我来帮你直译这段巴利文：
1.217. 增支注疏作者阿阇黎舍利弗长老也这样说。在诸经中也可见："比丘,破坏故称为世间。什么破坏?比丘,眼破坏,色破坏,眼识破坏"等。

4.82) abhidhammaṭṭhakathāyaṃ, (dha. sa. aṭṭha. 7-13) pana idha ca adhunā potthake ‘‘luccanapaluccanaṭṭhenā’’ti likhitaṃ. Tattha luccanameva paluccanapariyāyena visesetvā vuttaṃ. Lucasaddo hi apekkhanādiatthopi bhavati ‘‘oloketī’’tiādīsu, bhijjanapabhijjanaṭṭhenāti attho. Vaṃsatthapakāsiniyaṃ pana vuttaṃ ‘‘khaṇabhaṅgavasena luccanasabhāvato, cutibhaṅgavasena ca paluccanasabhāvato loko nāmā’’ti (vaṃsatthapakāsiniyaṃ nāma mahāvaṃsaṭīkāyaṃ paṭhamaparicchede pañcamagāthā vaṇṇanāyaṃ) keci pana ‘‘bhijjanauppajjanaṭṭhenā’’ti atthaṃ vadanti. Āhaccabhāsitavacanatthena virujjhanato, lucasaddassa ca anuppādavācakattā ayuttamevetaṃ. Apica ācariyehipi ‘‘luccanapaluccanaṭṭhenā’’ti pāṭhameva ulliṅgetvā tathā attho vutto siyā, pacchā pana paramparābhatavasena pamādalekhattā tattha tattha na diṭṭhoti daṭṭhabbaṃ, na luccati na paluccatīti yo gahitopi tathā na hoti, sveva loko, aniccānupassanāya vā luccati bhijjati vinassatīti gahetabbova lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā, dukkhasaccaṃ vā lokoti vuttaṃ ‘‘pañcupādānakkhandhā loko’’ti. Evaṃ tattha tattha vacanatopi yathāvutto kesañci attho na yuttoti.

Tasmāti pañcupādānakkhandhānameva lokabhāvato. Vikkhambhanavasenāti ettha vikkhambhanaṃ tadaṅgappahānavaseneva anuppādanaṃ appavattanaṃ, na pana vikkhambhanappahānavasena paṭipakkhānaṃ suṭṭhupahīnaṃ. ‘‘Pahīnattā’’ti hi tathāpahīnasadisataṃ eva sandhāya vuttaṃ. Kasmāti ce? Jhānassa anadhigatattā. Evaṃ pana pubbabhāgabhāvanāya tathā pahānatoyevetaṃ cittaṃ vigatābhijjhaṃ nāma, na tu cakkhuviññāṇamiva sabhāvato abhijjhāvirahitattāti dassetuṃ ‘‘na cakkhuviññāṇasadisenā’’ti vuttaṃ. Yathā tanti ettha tanti nipātamattaṃ, taṃ cittaṃ vā. Adhunā muñcanassa, anāgate ca puna anādānassa karaṇaṃ parisodhanaṃ nāmāti vuttaṃ hoti. Yathā ca imassa cittassa pubbabhāgabhāvanāya parisodhitattā vigatābhijjhatā, evaṃ abyāpannatā, vigatathinamiddhatā, anuddhatatā, nibbicikicchatā ca veditabbāti nidassento ‘‘byāpādapadosaṃ pahāyātiādīsupi eseva nayo’’ti āha. Pūtikummāsādayoti ābhidosikayavakummāsādayo. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ, iminā vikāramāpajjatīti atthaṃ dasseti. Vikārāpattiyāti purimapakativijahanasaṅkhātena vikāramāpajjanena. ‘‘Ubhaya’’ntiādinā tulyatthasamāsabhāvamāha. ‘‘Yā tasmiṃ samaye cittassa akallatā’’tiādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā tasmiṃ samaye kāyassa akallatā’’tiādinā ca middhassa abhidhamme niddiṭṭhattā ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti vuttaṃ. Satipi hi thinamiddhassa aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akallatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Diṭṭhāloko nāma passito rattiṃ candālokadīpālokaukkālokādi, divā ca sūriyālokādi. Rattimpi divāpi tassa sañjānanasamatthā saññā ālokasaññā, tassā ca vigatanīvaraṇāya parisuddhāya atthitā idha adhippetā. Atisayatthavisiṭṭhassa hi atthiatthassa avabodhako ayamīkāroti dassento ‘‘rattimpī’’tiādimāha, vigatathinamiddhabhāvassa kāraṇattā cetaṃ vuttaṃ. Suttesu pākaṭovāyamattho.


我来帮你直译这段巴利文：
4.82. 但在阿毗达磨注释和这里现在的书中写为"以破坏完全破坏义"。其中破坏就是以完全破坏的同义词特别说。因为luca(破坏)词也有观看等义,如在"看"等中,意思是以破碎完全破碎义。但在《史传光明》中说:"因为以刹那坏的方式有破坏自性,以死亡坏的方式有完全破坏自性而称为世间"。有些人说意思是"以破碎生起义"。因为与依所说说的语义相违,而且luca词不表示生起,这是不适当的。而且诸阿阇黎也可能引述"以破坏完全破坏义"的读法而如此解释意义,但后来因为依相传而来而有误写,所以在那里那里没有看到,应当如此看待,不破坏不完全破坏即使被执取也不如是者,那就是世间,或依无常随观而破坏破碎消失而应当执取为世间,所以无彼执取的出世间没有世间性,或苦谛为世间而说"五取蕴是世间"。如此从那里那里的说法,某些人的如前所说的意思是不适当的。
"所以"是因为只有五取蕴是世间性。"以镇伏方式"这里镇伏是只依断分而不生起不转起,不是依镇伏断而对治的善断。因为说"已断"只是关于如此似已断。为什么?因为未证得禅那。但如此因为在前分修习中如此断而这个心称为离贪,而不是如眼识那样依自性离贪,为了显示这点而说"不如眼识"。"如那"这里"那"只是助词,或那个心。现在的放弃,未来的不再取著,作这个称为遍净,这是所说。如这个心因为在前分修习中已遍净而成为离贪性,如此应当知道无瞋性、离昏沉睡眠性、不掉举性、无疑性,为了显示这点而说"在'已断瞋恚害心'等中也是这个方法"。"腐烂粥等"指隔夜的大麦粥等。"前性质"指清净白净性,以此显示意思是达到改变。"达到改变"指以称为舍离前性质的达到改变。以"两者"等说同义复合词性。因为在阿毗达磨中以"在那时心的不适业性"等说明昏沉,以"在那时身的不适业性"等说明睡眠,所以说"昏沉是心的病态,睡眠是心所的病态"。因为即使昏沉睡眠相互不离,如心身轻安等,心和心所各自的那个那个特性是那些不适业性等的特别因,这应当看作是这些的自性。见光明是指夜晚所见的月光、灯光、火把光等,白天的日光等。夜晚和白天能认知那个的想是光明想,其存在于离盖清净在这里是意趣。因为这个"i"字表示殊胜义存在义,为了显示这点而说"夜晚"等,这是说因为是离昏沉睡眠性的原因。在经中这个意义是明显的。


Saratīti sato, sampajānātīti sampajānoti evaṃ puggalaniddesoti dasseti ‘‘satiyā ca ñāṇena ca samannāgato’’ti iminā. Santesupi aññesu vīriyasamādhiādīsu kasmā idameva ubhayaṃ vuttaṃ, vigatābhijjhādīsu vā idaṃ ubhayaṃ avatvā kasmā idheva vuttanti anuyogamapanetuṃ ‘‘idaṃ ubhaya’’ntiādi vuttaṃ, puggalādhiṭṭhānena niddiṭṭhasatisampajaññasaṅkhātaṃ idaṃ ubhayanti attho. Atikkamitvā ṭhitoti ta-saddassa atītatthataṃ āha, pubbabhāgabhāvanāya pajahanameva ca atikkamanaṃ. ‘‘Kathaṃ idaṃ kathaṃ ida’’nti pavattatīti kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathī akathaṃkathī, nibbicikicchoti vacanattho, atthamattaṃ pana dassetuṃ ‘‘kathaṃ idaṃ kathaṃ ida’nti evaṃ nappavattatīti akathaṃkathī’’ti vuttaṃ. ‘‘Kusalesu dhammesū’’ti idaṃ ‘‘akathaṃkathī’’ti iminā sambajjhitabbanti āha ‘‘na vicikicchati, na kaṅkhatīti attho’’ti. Vacanatthalakkhaṇādibhedatoti ettha ādisaddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato vattabbāti.

218. Vaḍḍhiyā gahitaṃ dhanaṃ iṇaṃ nāmāti vuttaṃ ‘‘vaḍḍhiyā dhanaṃ gahetvā’’ti. Vigato anto byanto, so yassāti byantī. Tenāha ‘‘vigatanta’’nti, virahitadātabbaiṇapariyantaṃ kareyyāti cetassa attho. Tesanti vaḍḍhiyā gahitānaṃ iṇadhanānaṃ. Pariyanto nāma taduttari dātabbaiṇaseso. Natthi iṇamassāti aṇaṇo. Tassa bhāvo āṇaṇyaṃ. Tameva nidānaṃ āṇaṇyanidānaṃ, āṇaṇyahetu āṇaṇyakāraṇāti attho. Āṇaṇyameva hi nidānaṃ kāraṇamassāti vā āṇaṇyanidānaṃ, ‘‘pāmojjaṃ somanassa’’nti imehi sambandho. ‘‘Iṇapalibodhato muttomhī’’ti balavapāmojjaṃ labhati. ‘‘Jīvikānimittampi me avasiṭṭhaṃ atthī’’ti somanassaṃ adhigacchati.

219.Visabhāgavedanā nāma dukkhavedanā. Sā hi kusalavipākasantānassa virodhibhāvato sukhavedanāya visabhāgā, tassā uppattiyā karaṇabhūtāya. Kakacenevāti kakacena iva. Catuiriyāpathanti catubbidhampi iriyāpathaṃ. Byādhito hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi. Ābādhetīti pīḷeti. Vātādīnaṃ vikārabhūtā visamāvatthāyeva ‘‘ābādho’’ti vuccati. Tenāha ‘‘taṃsamuṭṭhānena dukkhena dukkhito’’ti, ābādhasamuṭṭhānena dukkhavedanāsaṅkhātena dukkhena dukkhito dukkhasamannāgatoti attho. Dukkhavedanāya pana ābādhabhāvena ādimhi bādhatīti ābādhoti katvā ābādhasaṅkhātena mūlabyādhinā ābādhiko, aparāparaṃ sañjātadukkhasaṅkhātena anubandhabyādhinā dukkhitoti attho gahetabbo. Evañhi sati dukkhavedanāvasena vuttassa dukkhitapadassa ābādhikapadena visesitabbatā pākaṭā hotīti ayamettha ācariyadhammapālattherena (dī. ni. ṭī. 1.219) vuttanayo. Adhikaṃ mattaṃ pamāṇaṃ adhimattaṃ, bāḷhaṃ, adhimattaṃ gilāno dhātusaṅkhayena parikkhīṇasarīroti adhimattagilāno. Adhimattabyādhiparetatāyāti adhimattabyādhipīḷitatāya. Na rucceyyāti na ruccetha, kammatthapadañcetaṃ ‘‘bhattañcassā’’ti ettha ‘‘assā’’ti kattudassanato. Mattāsaddo anatthakoti vuttaṃ ‘‘balamattāti balamevā’’ti, appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Labhetha pāmojjaṃ ‘‘rogato muttomhī’’ti. Adhigaccheyya somanassaṃ ‘‘atthi me kāyabala’’nti pāḷiyā attho.



我来帮你直译这段巴利文：
念者是念,正知者是正知,如此以人的说明而显示以"具足念和智"。虽然还有其他的精进定等,为什么只说这两个,或在离贪等中不说这两个而为什么只在这里说?为了除去这个质问而说"这两个"等,意思是以人为基础说明的称为念和正知的这两个。"超越而住"说ta-字是过去义,而且在前分修习中的断就是超越。"如何这个如何这个"而转起是疑,有这个者是有疑者,非有疑者是无疑者,无疑是语义,但为了显示意义而说"'如何这个如何这个'如此不转起是无疑者"。"于诸善法"这个应当与"无疑者"相连,所以说"不疑惑,不怀疑的意思"。"从语义相等差别"这里以"等"字应当看作也摄取因缘、断、能断等。因为那些也应当从差别说。
218. 以利息取得的财是债务,所以说"以利息取得财"。离去边际是离边际,有这个者是离边际者。所以说"离边际",意思是作成离应付债务边际。"那些"指以利息取得的债务财。边际是指更多应付债务的剩余。无债于他者是无债者。那个的状态是无债性。那个就是因是无债因,无债原因无债理由的意思。或者无债性就是因是理由于此者是无债因,"喜悦、欢喜"与这些相连。"我解脱了债务的束缚"而得强烈喜悦。"我也还有维生的资具"而获得欢喜。
219. 异分受是苦受。因为那个相对于善报相续是对立的而与乐受异分,因为那个是生起的作因。"如锯"指如同锯。"四威仪"指四种威仪。因为病者如同不能站立行走,如此也不能坐等。"逼恼"指压迫。风等的变异状态的不平等情况称为"病"。所以说"以那个生起的苦而受苦",意思是以病生起的称为苦受的苦而受苦、具足苦。但苦受以病的状态在开始时恼害而成为病,如此作而以称为病的根本病为病者,以称为后后生起的苦的随伴病为受苦者,这样应当理解意思。因为如此,依苦受方式所说的受苦词与病者词的应当特别性成为明显,这是这里阿阇黎法护长老所说的方法。超过量度是过度,强烈,过度病者是以界减少而身体衰竭。"以过度病压制"指以过度病压迫。"不会喜欢"指不会喜欢,这是动作语词因为在"其食"这里以"其"显示作者。"量"字无意义,所以说"力量就是力",或少许力是力量。"那两个"指喜悦和欢喜。得到喜悦是"我解脱了病"。获得欢喜是"我有身体力量",这是经文的意思。

220.Kākaṇikamattaṃ nāma ‘‘ekaguñjamatta’’nti vadanti. ‘‘Diyaḍḍhavīhimatta’’nti vinayaṭīkāyaṃ vuttaṃ. Apica kaṇa-saddo kuṇḍake –

‘‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojana’’nti. (dī. ni. 3.281) ādīsu viya;

‘‘Kaṇo tu kuṇḍako bhave’’ti (abhidhāne bhakaṇḍe catubbaṇṇavagge 454 gāthā) hi vuttaṃ. Appako pana kaṇo kākaṇoti vuccati yathā ‘‘kālavaṇa’’nti, tasmā kākaṇova pamāṇamassāti kākaṇikaṃ, kākaṇikameva kākaṇikamattaṃ, khuddakakuṇḍakappamāṇamevāti attho daṭṭhabbo. Evañhi sati ‘‘rājadāyo nāma kākaṇikamattaṃ na vaṭṭati, aḍḍhamāsagghanikaṃ maṃsaṃ detī’’ti (jā. aṭṭha. 6.umaṅgajātakavaṇṇanāya) vuttena umaṅgajātakavacanena ca aviruddhaṃ hoti. Vayoti khayo bhaṅgo, tassa ‘‘bandhanā muttomhī’’ti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti. Vacanāvasesaṃ sandhāya ‘‘sesaṃ vuttanayenevā’’tiādi vuttaṃ. Vuttanayenevāti ca paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti tatiyādīsu tīsu koṭṭhāsesu. Ekeko hi upamāpakkho ‘‘pada’’nti vutto.

221-222.Adhīnoti āyatto, na seribhāvayutto. Tenāha ‘‘attano ruciyā kiñci kātuṃ na labhatī’’ti. Evamitarasmimpi. Yena gantukāmo, tena kāmaṃ gamo na hotīti sapāṭhasesayojanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. Kāmanti cetaṃ bhāvanapuṃsakavacanaṃ, kāmena vā icchāya gamo kāmaṃgamo niggahītāgamena. Dāsabyāti ettha bya-saddassa bhāvatthataṃ dasseti ‘‘dāsabhāvā’’ti iminā. Aparādhīnatāya attano bhujo viya sakicce esitabbo pesitabboti bhujisso, sayaṃvasīti nibbacanaṃ. ‘‘Bhujo nāma attano yathāsukhaṃ viniyogo, so isso icchitabbo etthāti bhujisso, assāmiko’’ti mūlapaṇṇāsakaṭīkāyaṃ vuttaṃ. Atthamattaṃ pana dassento ‘‘attano santako’’ti āha, attāva attano santako, na parassāti vuttaṃ hoti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāro, addhānasaddo ca dīghapariyāyoti vuttaṃ ‘‘nirudakaṃ dīghamagga’’nti.

223.Sesānīti byāpādādīni. Tatrāti dassane. Ayanti idāni vuccamānā sadisatā, yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Tehīti parehi iṇasāmikehi. Kiñci paṭibāhitunti pharusavacanādikaṃ kiñcipi paṭisedhetuṃ na sakkoti iṇaṃ dātumasakkuṇattā. Kasmāti vuttaṃ ‘‘titikkhākāraṇa’’ntiādi, iṇassa titikkhākāraṇattāti attho. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmacchandassa vatthubhūte puggale kāmacchandena rajjati. Taṇhāsahagatena taṃ vatthuṃ gaṇhātīti taṇhābhūtena kāmacchandena taṃ kāmacchandassa vatthubhūtaṃ puggalaṃ ‘‘mameta’’nti gaṇhāti. Sahagatasaddo hettha tabbhāvamatto ‘‘yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā’’tiādīsu (dī. ni. 2.400; ma. ni. 1.133, 480; 3.373; saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) viya. Tenāti kāmacchandassa vatthubhūtena puggalena. Kasmāti āha ‘‘titikkhākāraṇa’’ntiādi, kāmacchandassa titikkhākāraṇattāti attho. Titikkhāsadiso cettha rāgapadhāno akusalacittuppādo ‘‘titikkhā’’ti vutto, na tu ‘‘khantī paramaṃ tapo titikkhā’’tiādīsu (dī. ni. 

我来 完整直译这段巴利文：
220. "迦迦尼量"说是"一衮遮量"。在律注中说"一粒半稻谷量"。而且kaṇa(米糠)词在"无糠无糖纯净、香味米果,煮在锅中,然后享用食物"等中如是,因为说"kaṇa(糠)即是糠"。但少量的糠称为kākaṇa(小糠),如"黑色",所以kākaṇa是它的量度为kākaṇika,kākaṇika就是kākaṇika量,应当看作意思是小糠的量度。因为如此,与"王税不值迦迦尼量,给半月价值的肉"等地道本生经的话语不相违。"衰损"指减少破坏,对他"从束缚解脱"而思惟时有那两个。所以说"得到喜悦,获得欢喜"。关于语词剩余而说"其余如所说方法"等。"如所说方法"指在第一第二句如所说方法。"在一切句"指在第三等三个部分。因为每一个譬喻分称为"句"。
221-222. "依属"指依靠,不具独立性。所以说"不能依自己意愿做任何事"。在另一个也如此。为了显示与经文剩余的结合而说"由那个"等。"欲"这个是中性状态词,或以欲即意愿而行是欲行,有鼻音。"奴隶性"这里以"奴隶状态"显示bya词的状态义。因为不依他而如自己手臂一样在自己事中应当寻求使用而称为自在者,是自主的词源解释。在根本五十经注中说:"手臂是指自己随意的运用,这个是应当希求的是自在者,无主者"。但显示意思而说"自己所属",说的是只有自己是自己所属,不是他人的。因为无水而在此度过水为kantāra(荒野),而长途词是长的同义词,所以说"无水长路"。
223. "其余"指瞋恚等。"在那里"指在见。"这个"指现在所说的相似性,由此而债务等成为譬喻性,贪欲等成为所譬喻性,应当看见那个是它们的能喻所喻关系相似性。"被他们"指被其他债主们。"阻挡任何"指因为不能付债而不能制止任何粗语等。对"为什么"说"忍耐原因"等,意思是债务是忍耐原因。"谁对什么以贪欲染着"指哪个人对什么贪欲的对象人以贪欲染着。"以俱生爱取那个对象"指以成为爱的贪欲取那个成为贪欲对象的人为"我的"。这里"俱生"词只是彼性,如在"这爱是再有的、与喜贪俱生"等中。"被那个"指被成为贪欲对象的人。对"为什么"说"忍耐原因"等,意思是贪欲是忍耐原因。这里以贪为主的不善心生起相似于忍耐而称为"忍耐",不是如在"忍耐是最上苦行"等中...<.Assistant>

2.91; dha. pa. 184) viya tapabhūto adosapadhāno cittuppādo. Gharasāmikehīti gharassa sāmikabhūtehi sassusasurasāmikehi. Itthīnaṃ kāmacchando titikkhākāraṇaṃ hoti viyāti sambandho.

‘‘Yathā panā’’tiādinā sesānaṃ rogādisadisatā vuttā. Tattha pittadosakopanavasena pittarogāturo. Tassa pittakopanato sabbampi madhusakkarādikaṃ amadhurabhāvena sampajjatīti vuttaṃ ‘‘tittakaṃ tittakanti uggiratiyevā’’ti. Tumhe upaddavethāti ṭīkāyaṃ (dī. ni. ṭī. 1.223) uddhaṭapāṭho, ‘‘upaddavaṃ karothā’’ti nāmadhātuvasena attho, idāni pana ‘‘tumhehi upaddutā’’ti pāṭho dissati. Vibbhamatīti ito cito ca āhiṇḍati, hīnāya vā āvattati. Madhusakkarādīnaṃ rasaṃ na vindati nānubhavati na jānāti na labhati ca viyāti sambandho. Sāsanarasanti sāsanassa rasaṃ, sāsanameva vā rasaṃ.

Nakkhattachaṇaṃ nakkhattaṃ. Tenāha ‘‘aho naccaṃ, aho gīta’’nti. Muttoti bandhanato pamutto. Dhammassavanassāti sotabbadhammassa.

Sīghaṃ pavattetabbakiccaṃ accāyikaṃ. Sīghattho hi atisaddo ‘‘pāṇātipāto’’tiādīsu (ma. ni. 2.193; vibha. 968) viya. Vinaye apakataññunāti vinayakkame akusalena. Pakataṃ niṭṭhānaṃ vinicchayaṃ jānātīti pakataññū, na pakataññū tathā. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha ‘‘kismiñcidevā’’tiādi. Kappiyamaṃsepīti sūkaramaṃsādikepi. Akappiyamaṃsasaññāyāti acchamaṃsādisaññāya.

Daṇḍakasaddenāpīti sākhādaṇḍakasaddenapi. Ussaṅkitaparisaṅkitoti avasaṅkito ceva samantato saṅkito ca, ativiya saṅkitoti vuttaṃ hoti. Tadākāradassanaṃ ‘‘gacchatipī’’tiādi. So hi thokaṃ gacchatipi. Gacchanto pana tāya ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gate ‘‘ko jānāti, kiṃ bhavissatī’’ti nivattatipi, tasmā ca gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti, tato eva ca so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Kicchena kasirenāti pariyāyavacanaṃ, kāyikadukkhena khedanaṃ vā kicchaṃ, cetasikadukkhena pīḷanaṃ kasiraṃ. Khemantabhūminti khemabhūtaṃ bhūmiṃ antasaddassa tabbhāvattā, bhayassa khīyanaṃ vā khemo, sova anto paricchedo yassā tathā, sā eva bhūmīti khemantabhūmi, taṃ nibbhayappadesanti attho. Aṭṭhasu ṭhānesūti ‘‘tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati. Dhamme. Saṅghe. Sikkhāya. Pubbante. Aparante. Pubbantāparante. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī’’ti (vibha. 915) vibhaṅge vuttesu aṭṭhasu ṭhānesu. Adhimuccitvāti vinicchinitvā, saddahitvā vā. Saddhāya gaṇhitunti saddheyyavatthuṃ ‘‘idameva’’nti saddahanavasena gaṇhituṃ, saddahituṃ na sakkotīti attho. Itīti tasmā vuttanayena asakkuṇanato antarāyaṃ karotīti sambandho. ‘‘Atthi nu kho, natthi nu kho’’ti araññaṃ paviṭṭhassa ādimhi eva sappanaṃ saṃsayo āsappanaṃ. Tato paraṃ samantato, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva saṃsayavasena paribbhamanaṃ dasseti. Tenāha ‘‘apariyogāhana’’nti, ‘‘evamida’’nti samantato anogāhananti attho. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ hadayamaṃsacalanaṃ, utrāsanti vuttaṃ hoti. Upameyyapakkhepi yathārahamesamattho.



我来帮你直译这段巴利文：
2.91. 如苦行的以无瞋为主的心生起。"家主们"指成为家的主人的公婆丈夫等。女人们的贪欲成为如同忍耐原因,这是关联。
以"如"等说其余的与病等相似性。其中胆病患者是依胆病发作方式。由于他胆病发作而一切蜜糖等都成为不甜性,所以说"吐出苦苦"。"你们扰乱"是在注释中引用的读法,"作扰乱"是依名词动词方式的意思,但现在见到"被你们扰乱"的读法。"迷乱"指在这里那里游荡,或退回低劣。不得、不经验、不知、不获得蜜糖等的味道一样,这是关联。"教法味"指教法的味道,或者教法就是味道。
星宿节是节日。所以说"啊舞蹈,啊歌唱"。"解脱"指从束缚解脱。"闻法"指应听闻的法。
应当快速进行的事是紧急事。因为"ati"字是快速义,如在"杀生"等中。"在律中不知已作者"指在律规中不熟练者。知道已作的结束判断是知已作者,不知已作者不如是。因为他不如实知道许可不许可。所以说"在任何"等。"在许可肉也"指在猪肉等也。"以不许可肉想"指以熊肉等想。
"以杖声也"指以枝杖声也。"疑虑恐惧"指下疑和周遍疑,说是非常疑惧。显示那个状态是"走也"等。因为他走一点也。但走时因为那个疑虑恐惧而在那里那里停也。在这样的荒野中去"谁知道,会怎样"而返回也,所以从已去处未去处才更多,正因如此他以困难艰辛到达安全地或不到达。"困难艰辛"是同义词,或者身体苦的疲惫是困难,心理苦的压迫是艰辛。"安全地"指安全的地,因为"anta"字是彼性,或者恐惧的灭尽是安全,那个是边际界限于此而如此,那个就是地为安全地,意思是无畏处。"在八处"指在分别论中说的八处:"在那里什么是疑?对师怀疑犹豫。对法。对僧。对学。对前际。对后际。对前后际。对缘起法怀疑犹豫"。"确信"指决定,或信仰。"以信取"指以信仰方式取信仰事为"正是这个",意思是不能信仰。"如此"指所以从如说方式不能而造成障碍,这是关联。"有吗,没有吗"进入林中最初的爬行疑惑是疑虑。从那之后周遍的,或一再的爬行是恐惧。以两者显示在那里以疑惑方式徘徊。所以说"不深入",意思是"如此这个"不从各方深入。"战栗性"指因林想而生起的战栗状态心肉动摇,说是恐怖。在所譬喻分也应当依相应理解这个意思。

224.Tatrāyaṃ sadisatāti ettha pana appahīnapakkhe vuttanayānusārena sadisatā veditabbā . Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena ca tesaṃ pahānaṃ āṇaṇyādisadisatāti. Idaṃ pana anuttānapadatthamattaṃ – samiddhatanti aḍḍhataṃ. Pubbe paṇṇamāropitāya vaḍḍhiyā saha vattatīti savaḍḍhikaṃ. Paṇṇanti iṇadānaggahaṇe sallakkhaṇavasena likhitapaṇṇaṃ. Puna paṇṇanti iṇayācanavasena sāsanalikhitapaṇṇaṃ. Nillepatāyāti dhanasambandhābhāvena avilimpanatāya. Tathā alaggatāya. Pariyāyavacanañhetaṃ dvayaṃ. Atha vā nillepatāyāti vuttanayena avilimpanabhāvena visesanabhūtena alaggatāyāti attho. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā, attani vā uppādetvā. Anuppannaanuppādanauppannappahānādivibhāvanavasena mahāsatipaṭṭhānasutte savisesaṃ pāḷiyā āgatattā ‘‘mahāsatipaṭṭhāne vaṇṇayissāmā’’ti vuttaṃ. ‘‘Mahāsatipaṭṭhāne’’ti ca imasmiṃ dīghāgame (dī. ni. 

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224. "在那里这个相似性"这里应当依未断分所说方法顺序了知相似性。因为以什么程度贪欲等与债务等相似,以那个程度它们的断与无债等相似性。这个是仅仅不明显词义 - "富裕"指富有。"与先前增加的利息一起运作"是有利息。"契"指在借债时以记录方式所写的契。"再次契"指以讨债方式所写的书信契。"无涂著性"指因为无财产关系而不涂著性。如此无执著性。因为这两个是同义词。或者"无涂著性"指以所说方式的不涂著性为特征的无执著性的意思。"六法"指不净相的取得、修习不净、根门守护、食知量、善友性、适当谈话,这六法。"修习"指增长,或在自己生起。因为在大念处经中以未生不生、已生断等分别方式特别地在经文中出现,所以说"我们将在大念处中解释"。"大念处"指在这个长部中...

2.372 ādayo) saṅgītamāha, na majjhimāgame nikāyantarattā. Nikāyantarāgatopi hi attho ācariyehi aññattha yebhuyyena vuttoti vadanti. Esa nayo byāpādādippahānabhāgepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ. Mamāyanābhāvena neva saṅgo. Pariggahābhāvena na baddho. Dibbānipi rūpāni passato kileso na samudācarati, pageva mānusiyānīti sambhāvane api-saddo.

Anatthakaroti attano, parassa ca ahitakaro. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva. Cārittasīlameva uddissa paññattasikkhāpadaṃ ‘‘ācārapaṇṇattī’’ti vuttaṃ. Ādi-saddena vārittapaṇṇattisikkhāpadaṃ saṅgaṇhāti.

Pavesitoti pavesāpito. Bandhanāgāraṃ pavesāpitattā aladdhanakkhattānubhavano puriso hi ‘‘nakkhattadivase bandhanāgāraṃ pavesito puriso’’ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato puriso evaṃ vuttotipi vaṭṭati. Aparasminti tato pacchime, aññasmiṃ vā nakkhattadivase. Okāsanti kammakāraṇākāraṇaṃ, kammakāraṇakkhaṇaṃ vā. Mahānatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme, dhammanakkhattassāti yathāvuttasotabbadhammasaṅkhātassa mahassa. Sādhūnaṃ ratijananato hi dhammopi chaṇasadisaṭṭhena ‘‘nakkhatta’’nti vutto.

Uddhaccakukkucce mahānatthakaranti parāyattatāpādanena vuttanayena mahato anatthassa kārakaṃ. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Balassa, balena vā attanā icchitassa karaṇaṃ balakkāro, tena. Nekkhammapaṭipadanti nīvaraṇato nikkhamanapaṭipadaṃ upacārabhāvanameva, na paṭhamaṃ jhānaṃ. Ayañhi upacārabhāvanādhikāro.


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2.372. 等说在诵集中,不在中部因为是其他部。因为诸阿阇黎说即使在其他部出现的意义也多在别处说。这个方法在瞋恚等断分也是。"在他物"指在成为所缘的其他事物。以无我所执性而无执著。以无执取性而不束缚。即使见到天界诸色贪染也不现行,何况人界的,api词是推测。
"作无益"指对自己和他人作不利。"六法"指慈相的取得、修习慈、业所作性、多思择、善友性、适当谈话,这六法。"在那里"指就在大念处。以正行戒制定的学处称为"行为制定"。以"等"字摄取禁止制定学处。
"被引入"指被使引入。因为由于被使引入监狱而未得享受节日的人称为"在节日被引入监狱的人",或者在节日为了不享受那个而如此作的人如此说也可以。"在另一"指在那之后的,或其他的节日。"机会"指作刑罚的作为,或作刑罚的时刻。"作大无益"指通过现法等利益损减而作大无益的作者。"六法"指对过食取相、威仪转变性、作意光明想、住露地、善友性、适当谈话,这六法,"法节"指如所说称为应听闻法的节日。因为法也因为生善人喜乐而以节日相似义称为"节日"。
"掉举恶作作大无益"指以引导依他性而如所说方式作大无益的作者。"六法"指多闻性、遍问性、在律知已作性、亲近长者、善友性、适当谈话,这六法。以力,或以力对自己所欲的作为是强制,以那个。"出离行道"指从盖出离的行道就是近行修,不是初禅。因为这是近行修的论述。


Balavāti paccatthikavidhamanasamatthena balena balavā vantu-saddassa abhisayatthavisiṭṭhassa atthiyatthassa bodhanato. Hatthasāranti hatthagatadhanasāraṃ. Sajjāvudhoti sajjitadhanvādiāvudho, sannaddhapañcāvudhoti attho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena ahitakārikā. Cha dhammeti bahussutatā, paripucchakatā , vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāyapīti idhāpi bahussutatādayo tayopi dhammā gahitā, kalyāṇamittatā, pana sappāyakathā ca pañcannampi pahānāya saṃvattanti, tasmā tāsu tassa tassa nīvaraṇassa anucchavikasevanatā daṭṭhabbā. Tiṇaṃ viyāti tiṇaṃ bhayavasena na gaṇeti viya. Duccaritakantāraṃ nittharitvāti duccaritacaraṇūpāyabhūtāya vicikicchāya nittharaṇavasena duccaritasaṅkhātaṃ kantāraṃ nittharitvā. Vicikicchā hi sammāpaṭipattiyā appaṭipajjananimittatāmukhena micchāpaṭipattimeva paribrūhetīti tassā appahānaṃ duccaritacaraṇūpāyo, pahānañca duccaritavidhūnanūpāyoti.



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"有力"指以能破坏敌对的力而有力,因为vantu词表示超胜义特殊的有义。"手中财"指手中所得财宝。"备武器"指准备好弓等武器,意思是披挂五种武器。以勇士英雄仆从人而有随从。"那个"指如所说的人。因为有力性、备武器性和有随从性,盗贼从远处见到就会逃跑。"作无益"指因为对正行作障碍而如所说方式作不利。"六法"指多闻性、遍问性、在律知已作性、多胜解性、善友性、适当谈话,这六法。如同多闻等转向断除掉举恶作,对疑也如此,所以这里也取多闻等三法,但善友性和适当谈话则转向断除五种,所以在那些中应当看见对那个那个盖的适当亲近性。"如草"指如不计算草因为害怕。"度过恶行荒野"指以成为恶行作为方便的疑的度过方式度过称为恶行的荒野。因为疑通过成为不行正行的原因而只增长邪行,所以它的不断是恶行作为方便,断则是摧毁恶行方便。<.Assistant>

225.‘‘Tuṭṭhākāro’’ti iminā pāmojjaṃ nāma taruṇapītiṃ dasseti. Sā hi taruṇatāya kathañcipi tuṭṭhāvatthā tuṭṭhākāramattaṃ. ‘‘Tuṭṭhassā’’ti idaṃ ‘‘pamuditassā’’ti etassa atthavacanaṃ, tassattho ‘‘okkantikabhāvappattāya pītiyā vasena tuṭṭhassā’’ti ṭīkāyaṃ vutto, evaṃ sati pāmojjapadena okkantikā pītiyeva gahitā siyā. ‘‘Sakalasarīraṃ khobhayamānā pīti jāyatī’’ti etassā cattho ‘‘attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyatī’’ti vutto, evañca sati pītipadena pharaṇā pītiyeva gahitā siyā, kāraṇaṃ panettha gavesitabbaṃ. Idha, pana aññattha ca taruṇabalavatāmattasāmaññena padadvayassa atthadīpanato yā kāci taruṇā pīti pāmojjaṃ, balavatī pīti, pañcavidhāya vā pītiyā yathākkamaṃ taruṇabalavatāsambhavato purimā purimā pāmojjaṃ, pacchimā pacchimā pītītipi vadanti, ayamettha tadanucchaviko attho. Tuṭṭhassāti pāmojjasaṅkhātāya taruṇapītiyā vasena tuṭṭhassa. Ta-saddo hi atītattho, itarathā hetuphalasambandhābhāvāpattito, hetuphalasambandhabhāvassa ca vuttattā. ‘‘Sakalasarīraṃ khobhayamānā’’ti iminā pīti nāma ettha balavapītīti dasseti. Sā hi attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ saṅkhobhayamānā jāyati. Sakalasarīre pītivegassa pītivipphārassa uppādanañcettha saṅkhobhanaṃ.

Pītisahitaṃ pīti uttarapadalopena. Kiṃ pana taṃ? Mano, pīti mano etassāti samāso. Pītiyā sampayuttaṃ mano yassātipi vaṭṭati, tassa. Atthamattaṃ pana dassetuṃ ‘‘pītisampayuttacittassa puggalassā’’ti vuttaṃ. Kāyoti idha sabbopi arūpakalāpo adhippeto, na pana kāyalahutādīsu viya vedanādikkhandhattayameva, na ca kāyāyatanādīsu viya rūpakāyampīti dasseti ‘‘nāmakāyo’’ti iminā. Passaddhidvayavaseneva hettha passambhanamadhippetaṃ, passambhanaṃ pana vigatakilesadarathatāti āha ‘‘vigatadaratho hotī’’ti, pahīnauddhaccādikilesadarathoti attho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti vuttaṃ ‘‘kāyikampi cetasikampi sukhaṃ vedayatī’’ti. Iminā nekkhammasukhenāti ‘‘sukhaṃ vedetī’’ti evaṃ vuttena saṃkilesanīvaraṇapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca yathārahaṃ nekkhammasaṅkhātena upacārasukhena appanāsukhena ca. Samādhānampettha tadubhayenevāti vuttaṃ ‘‘upacāravasenāpi appanāvasenāpī’’ti.

Ettha panāyamadhippāyo – kāmacchandappahānato paṭṭhāya yāva passaddhakāyassa sukhapaṭisaṃvedanā, tāva yathā pubbe, tathā idhāpi pubbabhāgabhāvanāyeva vuttā, na appanā. Tathā hi kāmacchandappahāne ācariyadhammapālattherena vuttaṃ ‘‘vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā, pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā’’ti (dī. ni. ṭī. 

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225. "欢喜相"以此显示名为喜悦即初生喜。因为它以初生性虽然以某种方式是欢喜状态也只是欢喜相。"欢喜者"这是"欢悦者"的释义,它的意思在注释中说"以达到进入状态的喜的方式而欢喜者",如此则以喜悦词只取进入的喜。"生起震动全身的喜"它的意思说"以自己的遍满性,和自生殊胜色生起而震动全身,以遍满为相的喜生起",如此则以喜词只取遍满的喜,但这里应当寻求原因。这里和其他处以初生和有力程度的共通而显示两词的意义,任何初生的喜是喜悦,有力的喜,或者五种喜依次生起初生和有力性,前前是喜悦,后后是喜,也如此说,这里这是适合那个的意思。"欢喜者"指以称为喜悦的初生喜的方式而欢喜者。因为ta词是过去义,否则会成为无因果关系,而且已说因果关系的存在。以"震动全身"显示这里喜即是有力喜。因为它以自己的遍满性,和自生殊胜色生起而令全身震动而生起。这里震动是在全身生起喜的动力和喜的遍满。
喜俱是以省略后词。什么是那个?意,喜意是它的复合词。或者可以是以喜相应的意是他的,他的。但为了显示意义说"喜相应心的人的"。"身"这里是指一切非色聚,不像身轻安等只是受等三蕴,也不像身处等只是色身,以"名身"显示这个。这里只以双轻安而意指轻安,但轻安是离烦恼热恼性,所以说"成为离热恼",意思是已断掉举等烦恼热恼。以如所说方式的前分修习方式正在觉知心理乐,以那个生起殊胜色遍满身性而也觉知身体乐,所以说"觉知身和心的乐"。以这个出离乐指如此所说"觉知乐",因为从杂染盖分出离,和属于初禅分,所以依适宜称为出离的近行乐和安止乐。这里定也是以那两者,所以说"以近行方式和以安止方式"。
这里这是意趣 - 从断贪欲开始直到轻安身的觉知乐,如此如前,这里也只说前分修习,不是安止。如此在断贪欲中阿阇黎法护长老说"以镇伏方式,这里镇伏是不生不转起,不是对治的善断性,说断和已断是依相似性因为未证得禅那"。

1.261). Passaddhakāyassa sukhapaṭisaṃvedanāya ca vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti. Apica kā nāma kathā aññehi vattabbā aṭṭhakathāyameva ‘‘cha dhamme bhāvetvā’’ti tattha tattha pubbabhāgabhāvanāya vuttattā. Sukhino cittasamādhāne pana sukhassa upacārabhāvanāya viya appanāyapi kāraṇattā, ‘‘so vivicceva kāmehī’’tiādinā ca vakkhamānāya appanāya hetuphalavasena sambajjhanato pubbabhāgasamādhi , appanāsamādhi ca vutto, pubbabhāgasukhamiva vā appanāsukhampi appanāsamādhissa kāraṇamevāti tampi appanāsukhaṃ appanāsamādhino kāraṇabhāvena ācariyadhammapālattherena gahitanti imamatthamasallakkhentā nekkhammapadatthaṃ yathātathaṃ aggahetvā pāḷiyaṃ, aṭṭhakathāyampi saṃkiṇṇākulaṃ keci karontīti.

Paṭhamajjhānakathāvaṇṇanā



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1.261. 轻安身的觉知乐也是以如所说方式的前分修习方式正在觉知心理乐,以那个生起殊胜色遍满身性而也觉知身体乐。而且何必要其他人说,在注释中说"修习六法"因为在那里那里说前分修习。但在乐者心定中,因为乐如同是近行修习也是安止的原因,以"他离诸欲"等将要说的安止以因果方式相连,所以说前分定和安止定,或者如前分乐,安止乐也只是安止定的原因,所以阿阇黎法护长老也以那个安止乐作为安止定的原因而取,不理解这个意义的人们不如实取出离词义,在经和注释中作混乱。
初禅论释

226. Yadevaṃ ‘‘sukhino cittaṃ samādhiyatī’’ti eteneva upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ siyā, evaṃ sante ‘‘so vivicceva kāmehī’’tiādikā desanā kimatthiyāti codanāya ‘‘so vivicceva…pe… vuttanti veditabba’’nti vuttaṃ. Tattha ‘‘samāhite’’ti padadvayaṃ ‘‘dassanatthaṃ vutta’’nti imehi sambandhitvā samāhitattā tathā dassanatthaṃ vuttanti adhippāyo veditabbo. Uparivisesadassanatthanti upacārasamādhito, paṭhamajjhānādisamādhito ca upari pattabbassa paṭhamadutiyajjhānādivisesassa dassanatthaṃ. Upacārasamādhisamadhigameneva hi paṭhamajjhānādiviseso samadhigantuṃ sakkā, na pana tena vinā, dutiyajjhānādisamadhigamepi pāmojjuppādādikāraṇaparamparā icchitabbā, dutiyamaggādisamadhigame paṭipadāñāṇadassanavisuddhi viyāti daṭṭhabbaṃ. Appanāsamādhināti paṭhamajjhānādiappanāsamādhinā. Tassa samādhinoti yo appanālakkhaṇo samādhi ‘‘sukhino cittaṃ samādhiyatī’’ti sabbasādhāraṇavasena vutto, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva paṭhamābhiññādivibhāgassa ca pabhedadassanatthaṃ. Karajakāyanti catusantatirūpasamudāyabhūtaṃ cātumahābhūtikakāyaṃ. So hi gabbhāsaye karīyatīti katvā karasaṅkhātato pupphasambhavato jātattā karajoti vuccati. Karoti hi mātu soṇitasaṅkhātapupphassa, pitu sukkasaṅkhātasambhavassa ca nāmaṃ, tato jāto pana aṇḍajajalābujavasena gabbhaseyyakakāyova. Kāmaṃ opapātikādīnampi hetusampannānaṃ yathāvuttasamādhisamadhigamo sambhavati, tathāpi yebhuyyattā, pākaṭattā ca sveva kāyo vuttoti. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, karena jāto karajotipi vadanti.


我来帮你直译这段巴利文：
226. 如果这样以"乐者心定"就已说了以近行方式和以安止方式的心定,如此则"他离诸欲"等教说为了什么的诘难说"他离诸欲等等应当知道已说"。在那里"定"二词与"为了显示而说"相连,应当知道意趣是因为定而如此为了显示而说。"为了显示上胜"指为了显示从近行定和初禅等定之上可证得的初禅第二禅等胜。因为只以证得近行定才能证得初禅等胜,但没有那个则不能,在证得第二禅等也应当希求生起喜悦等因的次第,如同在证得第二道等的行道智见清净应当如此见。"以安止定"指以初禅等安止定。"那个定"指以"乐者心定"一般方式所说的具安止相的定,那个定。"为了显示差别"指为了显示第二禅等区分和初神通等区分的差别。"所生身"指四相续色集合的四大种身。因为它在胎藏中被作所以称为作,从称为作的花而生故称为所作。因为作是母亲称为花的血和父亲称为生的精的名称,但从那个生的则是以卵生胎生方式的在胎住的身。虽然化生等具因者也可能证得如所说定,但因为大多数和显著所以只说那个身。或者说因为作即生子为作,精血,从作而生为所作。


Nanu ca nāmakāyopi vivekajena pītisukhena tathā laddhūpakārova siyā, atha kasmā yathāvutto rūpakāyova idha gahitoti? Saddantarābhisambandhena adhigatattā. ‘‘Abhisandetī’’tiādisaddantarābhisambandhato hi rūpakāyo eva idha bhagavatā vuttoti adhigamīyati tasseva abhisandanādikiriyāyogyattāti. Abhisandetīti abhisandanaṃ karoti, so imameva kāyaṃ vivekajena pītisukhenāti hi bhedavasena, samudāyāvayavavasena ca parikappanāmattasiddhā hetukiriyā ettha labbhati, abhisandanaṃ panetaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva ca lūkhabhāvassāpanayananti āha ‘‘temeti snehetī’’ti, avassutabhāvaṃ, allabhāvañca karotīti attho. Atthato pana abhisandanaṃ nāma yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Tenevāha ‘‘sabbattha pavattapīti sukhaṃ karotī’’ti. Taṃsamuṭṭhānarūpapharaṇavaseneva hi sabbattha pavattapītisukhatā. Parisandetītiādīsupi eseva nayo. Bhastaṃ nāma cammapasibbakaṃ. Parippharatīti suddhakiriyāpadaṃ. Tena vuttaṃ ‘‘samantato phusatī’’ti, so imameva kāyaṃ vivekajena pītisukhena samantato phuṭṭho bhavatīti attho. Phusanakiriyāyevettha upapannā, na byāpanakiriyā bhikkhusseva suddhakattubhāvato. Sabbaṃ etassa atthīti sabbavā yathā ‘‘guṇavā’’ti, tassa sabbavato, ‘‘avayavāvayavīsambandhe avayavini sāmivacana’’nti saddalakkhaṇena panetassa ‘‘kiñcī’’ti avayavena sambajjhanato avayavīvisayoyevesa sabbasaddoti mantvā chavimaṃsādikoṭṭhāsasaṅkhātena avayavena avayavībhāvaṃ dassento āha ‘‘sabbakoṭṭhāsavato kāyassā’’ti. ‘‘Kiñcī’’ti etassa ‘‘upā…pe… ṭhāna’’nti atthavacanaṃ. Upādinnakasantatipavattiṭṭhāneti kammajarūpasantatiyā pavattiṭṭhāne aphuṭaṃ nāma na hotīti sambandho. Chavimaṃsalohitānugatanti chavimaṃsalohitādikammajarūpamanugataṃ. Yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassāpi byāpanato tena tassa kāyassa phuṭabhāvaṃ sandhāya ‘‘aphuṭaṃ nāma na hotī’’ti vuttaṃ.

227.Chekoti kusalo, taṃ pana kosallaṃ ‘‘kaṃsathāle nhāniyacuṇṇāni ākiritvā’’tiādisaddantarasannidhānato, pakaraṇato ca nhāniyacuṇṇānaṃ karaṇe, payojane, piṇḍane ca samatthatāvasena veditabbanti dasseti ‘‘paṭibalo’’tiādinā. Kaṃsasaddo pana ‘‘mahatiyā kaṃsapātiyā’’tiādīsu (ma. ni. 1.61) suvaṇṇe āgato, ‘‘kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe, ‘‘upakaṃso nāma rājā mahākaṃsassa atrajo’’tiādīsu [jā. aṭṭha. 4.

我来帮你直译这段巴利文：
名身也会被离生喜乐如此得到助益,那么为什么这里只取如所说的色身?因为通过其他词的关联而获得。因为从"遍润"等其他词的关联,这里世尊只说色身,因为只有它适合遍润等作用。"遍润"指作遍润,因为"他以离生喜乐[遍润]这个身"以区分方式和总别方式只得到假设成立的因作用,但这个遍润是以禅修所生喜乐使所生身成为湿润状态,和一切处除去粗涩性,所以说"使湿润使柔软",意思是作流出状态和湿润状态。但从意义上应当见遍润即是以如所说喜乐生起的殊胜色遍满身。所以说"使一切处生起喜乐"。因为只以那个生起色遍满方式而成为一切处生起喜乐。在"周遍"等也是这个方法。皮袋名为皮制的包。"遍满"是纯动作语。所以说"遍触",意思是他以离生喜乐遍触这个身而存在。这里只适合触作用,不是遍满作用因为比丘只是纯作者性。"一切是它的"为有一切如"有功德",它的有一切,"在支分整体关系中整体的属格"以语法规则它与"某处"支分相连所以这个一切词只是整体领域,考虑到以称为皮肉等部分的支分显示整体性所以说"有一切部分的身的"。"某处"的释义是"生取相续转起处"。在生取相续转起处即业生色相续的转起处没有不遍的,连接。"随顺皮肉血"指随顺皮肉血等业生色。因为在哪里有业生色,在那里也有心生色的遍满,所以依那个身的遍满性说"没有不遍的"。
227. "熟练"指善巧,但那个善巧从"在铜盘中散布沐浴粉"等其他词的邻近和文脉,应当了知是以能够制作、运用、结合沐浴粉的方式,所以以"能"等显示。但铜字在"在大铜钵中"等中来为金,在"如被打击的铜"等中为人造金属,在"优钾沙王是大钾沙的儿子"等中[注.

10.164 (atthato samānaṃ)] paṇṇattimatte. Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Nanu upamākaraṇamattamevidaṃ, atha kasmā kaṃsathālakassa savisesassa gahaṇaṃ katanti anuyogaṃ pariharati ‘‘mattikābhājana’’ntiādinā. ‘‘Sandentassā’’ti parimaddetvā piṇḍaṃ karontasseva bhijjati, na pana sandanakkhamaṃ hoti, anādaralakkhaṇe cetaṃ sāmivacanaṃ. Kiriyantarassa pavattanakkhaṇeyeva kiriyantarassa pavattanañhi anādaralakkhaṇaṃ. ‘‘Paripphosakaṃ paripphosaka’’nti idaṃ bhāvanapuṃsakanti dasseti ‘‘siñcitvā siñcitvā’’ti iminā. Phusasaddo cettha parisiñcane yathā taṃ vātavuṭṭhisamaye ‘‘devo ca thokaṃ thokaṃ phusāyatī’’ti, (pāci. 362) tasmā tato tato nhāniyacuṇṇato upari udakena byāpanakaraṇavasena parisiñcitvā parisiñcitvāti attho. Anupasaggopi hi saddo saupasaggo viya pakaraṇādhigatassa atthassa dīpako, ‘‘siñcitvā siñcitvā’’ti pana vacanaṃ ‘‘paripphosakaṃ paripphosaka’’nti etassa ‘‘sandeyyā’’ti ettha visesanabhāvaviññāpanatthaṃ. Evamīdisesu. ‘‘Sandeyyā’’ti ettha sanda-saddo piṇḍakaraṇeti vuttaṃ ‘‘piṇḍaṃ kareyyā’’ti. Anugatāti anupavisanavasena gatā upagatā. Pariggahitāti parito gahitā samantato phuṭṭhā.

Antaro ca bāhiro ca padeso, tehi saha pavattatīti santarabāhirā, nhāniyapiṇḍi, ‘‘samantarabāhirā’’tipi pāṭho, ma-kāro padasandhivasena āgamo. Yathāvuttena pariggahitatākāraṇeneva santarabāhiro nhāniyapiṇḍi phuṭā udakasnehenāti āha ‘‘sabbatthakameva udakasinehena phuṭā’’ti. Sabbattha pavattanaṃ sabbatthakaṃ, bhāvanapuṃsakañcetaṃ, sabbapadese hutvā eva phuṭāti attho. ‘‘Santarabāhirā phuṭā’’ti ca iminā nhāniyapiṇḍiyā sabbaso udakena temitabhāvamāha, ‘‘na ca paggharaṇī’’ti pana iminā tintāyapi tāya ghanathaddhabhāvaṃ. Tenāha ‘‘na ca binduṃ bindu’’ntiādi. Udakassa phusitaṃ phusitaṃ, na ca paggharaṇī sūdanīti attho, ‘‘binduṃ udakaṃ’’ tipi katthaci pāṭho, udakasaṅkhātaṃ bindunti tassattho. Bindusaddo hi ‘‘byālambambudharabindū’’tiādīsu viya dhārāvayave. Evaṃ pana apaggharaṇato hatthenapi dvīhipi tīhipi aṅgulehi gahetuṃ, ovaṭṭikāya vā kātuṃ sakkā. Yadi hi sā paggharaṇī assa, evaṃ sati snehavigamanena sukkhattā thaddhā hutvā tathā gahetuṃ, kātuṃ vā na sakkāti vuttaṃ hoti. Ovaṭṭikāyāti parivaṭṭulavasena, guḷikāvasena sā piṇḍi kātuṃ sakkāti attho.

Dutiyajjhānakathāvaṇṇanā



我来帮你直译这段巴利文：
10.164. (意义相同)]在施设上。但这里在任何金属,所以说"在任何金属制成的容器中"。难道这不只是作譬喻,那么为什么取特定的铜盘的质问以"陶器"等回答。"当揉捏"指揉压作团就破碎,不堪揉捏,这是无视相的属格。因为在一个动作进行时另一动作进行即是无视相。"一再洒"这是中性动作词以"一再洒水"显示。这里触词在遍洒如在风雨时"天一点点触",所以从那个那个沐浴粉上以水遍满方式一再遍洒的意思。因为无前缀词如有前缀词能显示从文脉得到的意义,"一再洒水"这说是为了显示"一再洒"对"应揉捏"的修饰意义。如此在这种。"应揉捏"这里揉捏词是作团所以说"应作团"。"随入"指以进入方式而去到达。"遍取"指遍取遍触。
内和外部分,与它们一起转起为有内外,沐浴团,"有内外"也是异读,ma音是依词连接而来。因为以如所说遍取行相而有内外沐浴团被水润遍,所以说"一切处被水润遍"。一切处转起为一切处性,这是中性动作词,意思是在一切处而被遍。以"内外被遍"说沐浴团被水完全浸润,"但不流下"以此说虽湿润它也坚实。所以说"但不一滴滴"等。水的一滴滴,但不流下溶解的意思,"一滴水"也是某处异读,意思是称为水的一滴。因为滴词如"悬垂云滴"等在水滴。因为如此不流下所以能以手以二三指拿取,或作成圆团。因为如果它流下,如此则因润失而干燥变硬不能如此拿取或作成,这是所说。"圆团"指以环绕圆形方式,意思是那个团能作成球形。
第二禅论释

229. Tāhi tāhi udakasirāhi ubbhijjati uddhaṃ nikkhamatīti ubbhidaṃ, tādisaṃ udakaṃ yassāti ubbhidodako, da-kārassa pana ta-kāre kate ubbhitodako, imamatthaṃ dassetuṃ ‘‘ubbhinnaudako’’ti vuttaṃ, nadītīre khatakūpako viya ubbhijjanakaudakoti attho. Ubbhijjanakampi udakaṃ katthaci heṭṭhā ubbhijjitvā dhārāvasena uṭṭhahitvā bahi gacchati, na taṃ koci antoyeva patiṭṭhitaṃ kātuṃ sakkoti dhārāvasena uṭṭhahanato, idha pana vālikātaṭe viya udakarahadassa antoyeva ubbhijjitvā tattheva tiṭṭhati, na dhārāvasena uṭṭhahitvā bahi gacchatīti viññāyati akhobhakassa sannisinnasseva udakassa adhippetattāti imamatthaṃ sandhāyāha ‘‘na heṭṭhā’’tiādi. Heṭṭhāti udakarahadassa heṭṭhā mahāudakasirā, lohitānugatā lohitasirā viya udakānugato pathavipadeso ‘‘udakasirā’’ti vuccati. Uggacchanakaudakoti dhārāvasena uṭṭhahanakaudako. Antoyevāti udakarahadassa anto samatalapadese eva. Ubbhijjanakaudakoti ubbhijjitvā tattheva tiṭṭhanakaudako. Āgamanamaggoti bāhirato udakarahadābhimukhaṃ āgamanamaggo. Kālena kālanti ruḷhīpadaṃ ‘‘eko ekāyā’’tiādi (pārā. 443, 444, 452) viyāti vuttaṃ ‘‘kāle kāle’’ti. Anvaddhamāsanti ettha anusaddo byāpane. Vassānassa addhamāsaṃ addhamāsanti attho. Evaṃ anudasāhanti etthāpi. Vuṭṭhinti vassanaṃ. Anuppavaccheyyāti na upavaccheyya. Vassasaddato cassa siddhīti dasseti ‘‘na vasseyyā’’ti iminā.

‘‘Sītā vāridhārā’’ti itthiliṅgapadassa ‘‘sītaṃ dhāra’’nti napuṃsakaliṅgena atthavacanaṃ dhārasaddassa dviliṅgikabhāvaviññāpanatthaṃ. Sītanti khobhanābhāvena sītalaṃ, purāṇapaṇṇatiṇakaṭṭhādisaṃkiṇṇābhāvena vā setaṃ parisuddhaṃ. Setaṃ sītanti hi pariyāyo. Kasmā panettha ubbhidodakoyeva rahado gahito, na itareti anuyogamapaneti ‘‘heṭṭhā uggacchanaudakañhī’’tiādinā. Uggantvā uggantvā bhijjantanti uṭṭhahitvā uṭṭhahitvā dhārākiraṇavasena ubbhijjantaṃ, vinassantaṃ vā. Khobhetīti āloḷeti. Vuṭṭhīti vassanaṃ. Dhārānipātapubbuḷakehīti udakadhārānipātehi ca tatoyeva uṭṭhitaudakapubbuḷakasaṅkhātehi pheṇapaṭalehi ca. Evaṃ yathākkamaṃ tiṇṇampi rahadānamagahetabbataṃ vatvā ubbhidodakasseva gahetabbataṃ vadati ‘‘sannisinnamevā’’tiādinā. Tattha sannisinnamevāti sammā, samaṃ vā nisinnameva, aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Iddhinimmitamivāti iddhimatā iddhiyā tathā nimmitaṃ iva. Tatthāti tasmiṃ upamopameyyavacane. Sesanti ‘‘abhisandetī’’tiādikaṃ.

Tatiyajjhānakathāvaṇṇanā



我来帮你直译这段巴利文：
229. 从那些那些水脉向上出来即是涌出,有那样水的为涌出水,但da音变成ta音成为涌出水,为了显示这个意义说"涌出水",意思是如河岸挖的井一样涌出的水。涌出的水有时从下涌出以水流方式升起而外出,因为以水流方式升起没有人能使它只住在内,但这里如沙岸一样在水池内涌出而只住在那里,不以水流方式升起而外出,因为了知只意指不动而安住的水,为了这个意义所以说"不从下"等。"下"指水池下的大水脉,如随血的血脉,随水的地方称为"水脉"。"升起水"指以水流方式升起的水。"只在内"指只在水池内平地。"涌出水"指涌出后只住在那里的水。"来路"指从外朝向水池的来路。"时时"是习惯用语如"一一"等所以说"在时在时"。"每半月"这里anu词是遍满。意思是雨季的每半月。如此"每十日"也是。"雨"指下雨。"不应下"指不应下。从雨词而成就所以以"不应下雨"显示。
"冷水流"女性词以"冷流"中性的释义是为了显示流词是两性。"冷"指因无动摇而冷,或者因无旧叶草木等混杂而白净。因为白净冷是同义词。为什么这里只取涌出水的水池,不取其他的质问以"从下升起水"等回答。"升起升起而破"指升起升起以水流散射方式而涌出,或者消失。"搅动"指搅混。"雨"指下雨。"流落泡沫"指水流落和从那里升起称为水泡的泡沫层。如此依次说三种水池不应取后说只应取涌出水以"只安住"等。那里"只安住"指善,或者平等安住,因为无搅动而不动,意指只极清净。"如神通所造"指如神通者以神通如此所造。"那里"指在那个譬喻和所喻的说。"余"指"遍润"等。
第三禅论释

231.‘‘Uppalinī’’tiādi gacchassapi vanassapi adhivacanaṃ. Idha pana ‘‘yāva aggā, yāva ca mūlā’’ti vacanayogena ‘‘appekaccānī’’tiādinā uppalagacchādīnameva gahetabbatāya vanamevādhippetaṃ, tasmā ‘‘uppalānīti uppalagacchāni. Etthāti uppalavane’’tiādinā attho veditabbo. Avayavena hi samudāyassa nibbacanaṃ kataṃ. Ekañhi uppalagacchādi uppalādiyeva, catupañcamattampi pana uppalādivananti voharīyati, sāratthadīpaniyaṃ pana jalāsayopi uppaliniādibhāvena vutto. Ettha cāti etasmiṃ padattaye, etesu vā tīsu uppalapadumapuṇḍarīkasaṅkhātesu atthesu. ‘‘Setarattanīlesū’’ti uppalameva vuttaṃ, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva uppalasaddassa sāmaññanāmavasena tesu sabbesupi pavattanato. Satapattanti ettha satasaddo bahupariyāyo ‘‘satagghī sataraṃsi sūriyo’’tiādīsu viya anekasaṅkhyābhāvato. Evañca katvā anekapattassāpi padumabhāve saṅgaho siddho hoti. Pattanti ca pupphadalamadhippetaṃ. Vaṇṇaniyamena setaṃ padumaṃ,rattaṃpuṇḍarīkanti sāsanavohāro, loke pana ‘‘rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti vadanti. Vuttañhi ‘‘puṇḍarīkaṃ sitaṃ rattaṃ, kokanadaṃ kokāsako’’ti. Rattavaṇṇatāya hi kokanāmakānaṃ sunakhānaṃ nādayato saddāpayato, tehi ca asitabbato ‘‘kokanadaṃ, kokāsako’’ti ca padumaṃ vuccati. Yathāha ‘‘padmaṃ yathā kokanadaṃ sugandha’’nti. Ayaṃ panettha vacanattho udakaṃ pāti, udake vā plavatīti uppalaṃ. Paṅke davati gacchati, pakārena vā davati viruhatīti padumaṃ. Paṇḍaraṃ vaṇṇamassa, mahantatāya vā muḍitabbaṃkhaṇḍetabbanti puṇḍarīkaṃ ma-kārassa pa-kārādivasena. Muḍisaddañhi muḍarisaddaṃ vā khaṇḍanatthamicchanti saddavidū, saddasatthato cettha padasiddhi. Yāva aggā, yāva ca mūlā udakena abhisandanādibhāvadassanatthaṃ pāḷiyaṃ ‘‘udakānuggatānī’’ti vacanaṃ, tasmā udakato na uggatānicceva attho, na tu udake anurūpagatānīti āha ‘‘udakā…pe… gatānī’’ti. Idha pana uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ daṭṭhabbaṃ.

Catutthajjhānakathāvaṇṇanā



我来帮你直译这段巴利文：
231. "青莲"等是株或林的代称。但这里因为"乃至顶,乃至根"的用语以"有些"等只应取青莲株等,只意指林,所以应当了知以"青莲指青莲株。这里指青莲林"等的意思。因为以部分作整体的词源解释。因为一株青莲等只是青莲等,但四五株也称为青莲等林,但在《精义灯》中水池也说成有青莲等性。"这里"指在这个三词,或者在这三种称为青莲红莲白莲的意义。"白红青"只说青莲,意思是白青莲红青莲青青莲。任何青莲都只是青莲因为青莲词以普通名称在那一切中转起。"百叶"这里百词是多的同义词如"百光百射的太阳"等因为是多数性。如此作则包含多叶的莲性成就。"叶"意指花瓣。以颜色限定白莲红白莲是教说用语,但在世间说"红莲白白莲"。因为说"白红是白莲,红莲红莲"。因为以红色性从发声于红名狗,和被它们食用,"红莲红莲"如此称为莲。如说"如红莲香"。但这里词义是饮水,或在水中漂浮为青莲。在泥中走去,或者以胜方式生长为红莲。它的颜色是白,或者因为大性应当折断为白莲以ma音成为pa音等。因为语言学家认为muḍi词或muḍari词是折断义,而且这里从语法而成就语词。"乃至顶,乃至根"为了显示以水遍润等性在经中说"随水到达",所以意思只是不从水升起,但不是说在水中适当到达所以说"从水到达"。但这里应当见如青莲等是所生身,如水是第三禅乐。
第四禅论释;

233. Yasmā pana catutthajjhānacittameva ‘‘cetasā’’ti vuttaṃ, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā upakkilesavigamanameva parisuddhabhāvoti āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā ca parisuddhasseva paccayavisesena pavattiviseso pariyodātatā suddhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā pabhassaratāyeva pariyodātatāti āha ‘‘pabhassaraṭṭhena pariyodāta’’nti. Vijju viya pabhāya ito cito ca niccharaṇaṃ pabhassaraṃ yathā ‘‘ābhassarā’’ti. Odātena vatthenāti ettha ‘‘odātenā’’ti guṇavacanaṃ sandhāya ‘‘odātena…pe… ida’’nti vuttaṃ. Utupharaṇatthanti uṇhassa utuno pharaṇadassanatthaṃ. Kasmāti āha ‘‘kiliṭṭhavatthenā’’tiādi. Utupharaṇaṃ na hotīti odātavatthena viya savisesaṃ utupharaṇaṃ na hoti, appakamattameva hotīti adhippāyo . Tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. ‘‘Taṅkhaṇadhotaparisuddhenā’’ti ca etena odātasaddo ettha parisuddhavacano eva ‘‘gihī odātavatthavasano’’tiādīsu viya , na setavacano yena kenaci taṅkhaṇadhotaparisuddheneva utupharaṇasambhavatoti dasseti.

Nanu ca pāḷiyaṃ ‘‘nāssa kiñci sabbāvato kāyassa odātena vatthena aphuṭaṃ assā’’ti kāyassa odātavatthapharaṇaṃ vuttaṃ, na pana vatthassa utupharaṇaṃ, atha kasmā utupharaṇaṃ idha vuttanti anuyogenāha ‘‘imissāya hī’’tiādi. Yasmā vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ, tasmā evamattho veditabboti vuttaṃ hoti, etena ca odātena vatthena sabbāvato kāyassa pharaṇāsambhavato, upameyyena ca ayuttattā kāyaggahaṇena tannissitavatthaṃ gahetabbaṃ, vatthaggahaṇena ca tappaccayaṃ utupharaṇanti dasseti. Neyyatthato hi ayaṃ upamā vuttā. Vicitradesanā hi buddhā bhagavantoti. Yogino hi karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā, utupharaṇaṃ viya catutthajjhānasukhaṃ vatthassa viya tena karajakāyassa pharaṇato, purisassa sarīraṃ viya catutthajjhānaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha ‘‘tasmā’’tiādi. Idañhi yathāvuttavacanassa guṇadassanaṃ. Ettha ca pāḷiyaṃ ‘‘parisuddhena cetasā’’ti cetogahaṇena catutthajjhānasukhaṃ bhagavatā vuttanti ñāpetuṃ ‘‘catutthajjhānasukhaṃ, catutthajjhānasukhenā’’ti ca vuttanti daṭṭhabbaṃ. Nanu ca catutthajjhānasukhaṃ nāma sātalakkhaṇaṃ natthīti? Saccaṃ, santasabhāvattā panettha upekkhāyeva ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.105).

Ettāvatāti paṭhamajjhānādhigamaparidīpanato paṭṭhāya yāva catutthajjhānādhigamaparidīpanā, tāvatā vacanakkamena. Labhanaṃ lābho, so etassāti lābhī, rūpajjhānānaṃ lābhī rūpajjhānalābhī yathā ‘‘lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti, (saṃ. ni. 

我来 助你直译这段巴利文:
233. 因为第四禅心只说为"心",它因为离贪等污垢染污而无污垢清净,所以离污垢即是遍净性,所以说"以无污垢性为遍净"。因为只有遍净以特殊缘的转起差别为光洁性,如极净金以磨擦而有光明性,所以光明性即是光洁性,所以说"以光明性为光洁"。如闪电以光明此彼放射为光明如"光音天"。"以白衣"这里关于"白"的功德语所以说"以白等这"。"为遍热"指为了显示暖热遍满。为什么说"以污衣"等。"无热遍"指不如白衣那样特别热遍,意指只有少许。所以说"刚洗等强"。以"刚洗遍净"这里显示白词只是清净义如"居士着白衣"等,不是白色义因为以任何刚洗遍净才有热遍可能。
难道在经中说"他的遍身没有不被白衣遍满",是说身被白衣遍满,而不是衣的热遍,那为什么这里说热遍的质问说"因为这"等。因为如衣是所生身,如热遍是第四禅乐,所以应当如此了知意思,这么说,以此显示因为白衣遍满全身不可能,和与所喻不适合,以身取应取依止它的衣,以衣取应取它的缘的热遍。因为这个譬喻说自显义。因为诸佛世尊是多彩教说。因为瑜伽者的所生身应当见如衣因为应被如热遍的第四禅乐遍满,第四禅乐如热遍因为如[热遍]对衣那样对所生身遍满,第四禅如人身因为是如热遍之乐的所依。所以说"所以"等。因为这是如所说语的功德显示。这里在经中"以遍净心"以心取显知世尊说第四禅乐,应当见所以说"第四禅乐,以第四禅乐"。难道没有称为第四禅乐的乐相?诚然,但这里因为寂静自性意指舍即是"乐"。所以在《遣愚解》中说"但舍因为寂静,只说为乐"。
"至此"指从显示证得初禅直到显示证得第四禅,以如此言说次第。得为得,它有那个为得者,色禅的得者为色禅得者如"衣钵坐卧具病缘药资具的得者",[僧];

2.70; udā. 38) labhanasīlo vā lābhī. Kiṃ labhanasīlo? Rūpajjhānānītipi yujjati. Evamitarasmimpi. Na arūpajjhānalābhīti na veditabboti yojetabbaṃ. Kasmāti vuttaṃ ‘‘na hī’’tiādi, aṭṭhannampi samāpattīnaṃ upari abhiññādhigame avinābhāvatoti vuttaṃ hoti. Cuddasahākārehīti ‘‘kasiṇānulomato, kasiṇapaṭilomato kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito , aṅgārammaṇasaṅkantito aṅgavavatthānato, ārammaṇavavatthānato’’ti (visuddhi. 2.365) visuddhimagge vuttehi imehi cuddasahākārehi. Satipi jhānesu āvajjanādipañcavidhavasībhāve ayameva cuddasavidho vasībhāvo abhiññā nibbattane ekantena icchitabboti dassentena ‘‘cuddasahākārehi ciṇṇavasībhāva’’nti vuttaṃ, iminā ca arūpasamāpattīsu ciṇṇavasībhāvaṃ vinā rūpasamāpattīsu eva ciṇṇavasībhāvena samāpatti na ijjhatīti tāsaṃ abhiññādhigame avinābhāvaṃ dassetīti veditabbaṃ.

Nanu yathāpāṭhameva vinicchayo vattabboti codanaṃ sodheti ‘‘pāḷiyaṃ panā’’tiādinā, sāvasesapāṭhabhāvato nīharitvā esa vinicchayo vattabboti vuttaṃ hoti. Yajjevaṃ arūpajjhānānipi pāḷiyaṃ gahetabbāni, atha kasmā tāni aggahetvā sāvasesapāṭho bhagavatā katoti? Sabbābhiññānaṃ visesato rūpāvacaracatutthajjhānapādakattā. Satipi hi tāsaṃ tathā avinābhāve visesato panetā rūpāvacaracatutthajjhānapādakā, tasmā tāsaṃ tappādakabhāvaviññāpanatthaṃ tattheva ṭhatvā desanā katā, na pana arūpāvacarajjhānānaṃ idha ananupayogato. Tenāha ‘‘arūpajjhānāni āharitvā kathetabbānī’’ti.

Vipassanāñāṇakathāvaṇṇanā



我来帮你直译这段巴利文：
[接前文]或者习惯得为得者。什么习惯得?色禅也适合。如此在另一中也是。不应当了知为"非无色禅得者"应当这样连接。为什么说"因为不"等,因为与上八等至在上证得神通不可分离这么说。"以十四行相"指在《清净道论》所说的这些十四行相:"遍随顺,遍逆,遍随顺逆,禅随顺,禅逆,禅随顺逆,超禅,超遍,超禅遍,转支,转所缘,转支所缘,确定支,确定所缘"。虽然在诸禅有转向等五种自在,显示这十四种自在在生起神通一向应求所以说"以十四行相成就自在",以此应当了知显示无色等至中未成就自在而只在色等至中成就自在不成就等至,所以显示它们在证得神通不可分离。
难道应当依经次第说抉择的责难以"但在经"等清除,因为是有余经文所以应当引出说这抉择这么说。如果这样无色禅也应当在经中取,那为什么世尊不取它们而作有余经文?因为一切神通特别以色界第四禅为足。因为虽然它们如此不可分离但它们特别以色界第四禅为足,所以为了显知它们以它为足而只住在那里作教说,但不是因为无色界禅在这里无用。所以说"引来应说无色禅"。
观智论释

234. ‘‘Puna caparaṃ mahārāja (pāḷiyaṃ natthi) bhikkhū’’ti vatvāpi kimatthaṃ dassetuṃ ‘‘so’’ti padaṃ puna vuttanti codanāyāha ‘‘so…pe… dassetī’’ti, yathārutavasena, neyyatthavasena ca vuttāsu aṭṭhasu samāpattīsu ciṇṇavasitāvisiṭṭhaṃ bhikkhuṃ dassetuṃ evaṃ vuttanti adhippāyo. Sesanti ‘‘so’’ti padatthato sesaṃ ‘‘evaṃ samāhite’’tiādīsu vattabbaṃ sādhippāyamatthajātaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, tadeva paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassanaṃ na cakkhādikanti ñāṇadassanaṃ, pañcavidhampi ñāṇaṃ, tayidaṃ pana ñāṇadassanapadaṃ sāsane yesu ñāṇavisesesu niruḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento ‘‘ñāṇadassananti maggañāṇampi vuccatī’’tiādimāha. Ñāṇadassanavisuddhatthanti ñāṇadassanassa visuddhipayojanāya. Phāsuvihāroti ariyavihārabhūto sukhavihāro. Bhagavatopīti na kevalaṃ devatārocanameva, atha kho tadā bhagavatopi ñāṇadassanaṃ udapādīti attho. Sattāhaṃ kālaṅkatassa assāti sattāhakālaṅkato. ‘‘Kālāmo’’ti gottavasena vuttaṃ. Cetovimutti [vimutti (aṭṭhakathāyaṃ)] nāma arahattaphalasamāpatti. Yasmā vipassanāñāṇaṃ ñeyyasaṅkhāte tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato ca paṭṭhāya paccakkhato te passati, tasmā yathāvuttaṭṭhena ñāṇadassanaṃ nāma jātanti dasseti ‘‘idha panā’’tiādinā.

Abhinīharatīti vipassanābhimukhaṃ cittaṃ tadaññakaraṇīyato nīharitvā haratīti ayaṃ saddato attho, adhippāyato pana taṃ dassetuṃ ‘‘vipassanāñāṇassā’’tiādi vuttaṃ. Tadabhimukhabhāvoyeva hissa tanninnatādikaraṇaṃ, taṃ pana vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ cittapesanamevāti daṭṭhabbaṃ. Tanninnanti tassaṃ vipassanāyaṃ ninnaṃ. Itaradvayaṃ tasseva vevacanaṃ. Tassaṃ poṇaṃ vaṅkaṃ pabbhāraṃ nīcanti attho. Brahmajāle vuttoyeva. Odanakummāsehi upacīyati vaḍḍhāpīyati, upacayati vā vaḍḍhatīti atthaṃ sandhāya ‘‘odanenā’’tiādi vuttaṃ. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammoti ettha ‘‘aniccadhammo’’tiādinā dhammasaddo paccekaṃ yojetabbo. Tattha aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo, imassa pūtikāyassa duggandhabhāvato gandhodakādīhi ubbaṭṭanavilimpanajātikoti attho. Ucchādanena hi pūtikāye sedavātapittasemhādīhi garubhāvaduggandhānamapagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃva hoti, aṅgapaccaṅgābādhavinodanatthaṃ pana khuddakasambāhanameva yuttanti āha ‘‘khuddakasambāhanenā’’ti, mandasambāhanenāti attho. Parimaddanadhammoti parimadditabbatāsabhāvo.


我来帮你直译这段巴利文：
234. 说"复次大王(经中无)比丘"后为什么再说"他"字的责难说"他等显示",意思是为了显示在如文义和显义所说八等至中成就自在殊胜的比丘如此说。"余"指从"他"字义余下在"如此等持"等中应说的有意义之事。知所知为智,以它作为现见而见为见,智即是见非眼等为智见,五种智,但这个智见词在教中在什么智殊胜中安立,显示一切以意义引出方式所以说"智见也说道智"等。"为智见清净"指为智见清净的目的。"安住"指作圣住的乐住。"也世尊"指不只是天神告知,而且那时也世尊生起智见的意思。"七日命终"指七日命终的。"伽蓝"以姓说。"心解脱"指阿罗汉果等至。因为观智在所知称的三界诸行中知无常等,从坏灭随观后现见它们,所以以如所说义成为称为智见显示以"但这里"等。
"引导"从语义指从其他所作引出导向观,但从意义为了显示它所以说"对观智"等。因为只是向它的性质即是作向它倾向等,但那应当见在以说方式成就八支的那个心中以观次第生起只是向观送心。"向它倾向"指向那个观倾向。其他二者是它的同义词。意思是向它弯曲倾斜低下。在《梵网经》已说。以饭团增长增大,或者增长增大,关于这个意义所以说"以饭"等。"无常涂摩擦破坏毁灭法"这里"无常法"等法字应当各别相应。那里"无常法"指以坏灭性为非坚固自性。"为除恶臭"指为了身上恶臭除去。"涂法"指应涂自性,意思是因为这个腐臭身的恶臭性以香水等成为涂抹涂敷种类。因为以涂在腐臭身上能去除汗风胆痰等重性恶臭。大按摩只是摔角师等为了增长手臂等,但为了除去肢支痛所以说"以小按摩",意思是以轻按摩。"摩擦法"指应摩擦自性。


Evaṃ aniyamitakālavasena atthaṃ vatvā idāni niyamitakālavasena atthaṃ vadati ‘‘daharakāle’’tiādinā. Vā-saddo cettha atthadassanavaseneva atthantaravikappanassa viññāyamānattā na payutto, luttaniddiṭṭho vā. Daharakāleti aciravijātakāle. Sayāpetvā añchanapīḷanādivasena parimaddanadhammoti sambandho. Mitanti bhāvanapuṃsakaniddeso, tena yathāpamāṇaṃ, mandaṃ vā añchanapīḷanādīni dasseti. Añchanañcettha ākaḍḍhanaṃ. Pīḷanaṃ sambāhanaṃ. Ādisaddena samiñjanauggamanādīni saṅgaṇhāti. Evaṃ pariharitopīti ucchādanādinā sukhedhitopi. Bhijjati cevāti aniccatādivasena nassati ca. Vikirati cāti evaṃ bhindanto ca kiñci payojanaṃ asādhento vippakiṇṇova hoti. Evaṃ navahi padehi yathārahaṃ kāye samudayavayadhammānupassitā dassitāti imamatthaṃ vibhāvento ‘‘tatthā’’tiādimāha. Tattha chahi padehīti ‘‘rūpī, cātumahābhūtiko, mātāpettikasambhavo, odanakummāsūpacayo, ucchādanadhammo, parimaddanadhammo’’ti imehi chahi padehi. Yuttaṃ tāva hotu majjhe tīhipi padehi kāyassa samudayakathanaṃ tesaṃ tadatthadīpanato, ‘‘rūpī, ucchādanadhammo, parimaddanadhammo’’ti pana tīhi tpadehi kathaṃ tassa tathākathanaṃ yuttaṃ siyā tesaṃ tadatthassa adīpanatoti? Yuttameva tesampi tadatthassa dīpitattā. ‘‘Rūpī’’ti hi idaṃ attano paccayabhūtena utuāhāralakkhaṇena rūpena rūpavāti atthassa dīpakaṃ. Paccayasaṅgamavisiṭṭhe hi tadassatthiatthe ayamīkāro. ‘‘Ucchādanadhammo, parimaddanadhammo’’ti ca idaṃ padadvayaṃ tathāvidharūpuppādanena saṇṭhānasampādanatthassa dīpakanti. Dvīhīti ‘‘bhedanadhammo, viddhaṃsanadhammo’’ti dvīhi padehi. Nissitañca kāyapariyāpanne hadayavatthumhi nissitattā vipassanācittassa. Tadā pavattañhi vipassanācittameva ‘‘idañca me viññāṇa’’nti āsannapaccakkhavasena vuttaṃ. Paṭibaddhañca kāyena vinā appavattanato, kāyasaññitānañca rūpadhammānaṃ ārammaṇakaraṇato.

235. Suṭṭhu obhāsatīti subho, pabhāsampanno maṇi, tāya eva pabhāsampattiyā maṇino bhadratāti atthamattaṃ dassetuṃ ‘‘subhoti sundaro’’ti vuttaṃ. Parisuddhākarasamuṭṭhānameva maṇino suvisuddhajātitāti āha ‘‘jātimāti parisuddhākarasamuṭṭhito’’ti. Suvisuddharatanākarato samuṭṭhitoti attho. Ākaraparivisuddhimūlako eva hi maṇino kuruvindajātiādijātivisesoti. Idhādhippetassa pana veḷuriyamaṇino viḷūra (vi. va. aṭṭha. 34 ādayo vākyakkhkhndhesu passitabbaṃ) pabbatassa, viḷūra gāmassa ca avidūre parisuddhākaro. Yebhuyyena hi so tato samuṭṭhito. Tathā hesa viḷūranāmakassa pabbatassa, gāmassa ca avidūre samuṭṭhitattā veḷuriyoti paññāyittha, devaloke pavattassapi ca taṃsadisavaṇṇanibhatāya tadeva nāmaṃ jātaṃ yathā taṃ manussaloke laddhanāmavasena devaloke devatānaṃ, so pana mayūragīvāvaṇṇo vā hoti vāyasapattavaṇṇo vā siniddhaveṇupattavaṇṇo vāti ācariyadhammapālattherena paramatthadīpaniyaṃ (vi. va. aṭṭha. 34) vuttaṃ. Vinayasaṃvaṇṇanāsu (vi. vi. ṭī. 

我来帮你直译这段巴利文：
如此说了不确定时间方面的意义后现在说确定时间方面的意义以"幼时"等。这里vā词因为只以显示意义而了知选择其他意义所以不用,或者省略说。"幼时"指初生后不久时。"让卧以牵拉压捺等方式摩擦法"相连。"适量"是中性动作词,以它显示如量,或轻的牵拉压捺等。这里牵拉是拉动。压捺是按摩。等字包括屈伸升等。"如此护持"指以涂等善养。"且破坏"指以无常等性消失。"且散开"指如此破坏且不成就任何目的而只是散开。如此以九句如应在身显示集灭法随观显明这意义说"那里"等。那里"以六句"指以"有色,四大种性,父母所生,饭团所增,涂法,摩擦法"这六句。且且让中间三句说身的集性是适合的因为它们显示那个意义,但以"有色,涂法,摩擦法"三句如何适合如此说它因为它们不显示那个意义?也适合因为它们也显示那个意义。因为"有色"这个显示以自己缘性的时节食相的色而有色的意义。因为这个ī音在缘结合殊胜的有那个义。"涂法摩擦法"这两句显示以生起如此色而成就形状的意义。"以二"指以"破坏法,毁灭法"二句。"所依"因为观心所依于身所摄心所依处。因为那时转起的观心以近现见方式说"且此我识"。"相系"因为离身不转起,和缘取称为身的诸色法。
235. 善照为净,有光明的宝,以那光明成就的宝的贤善性只为了显示意义所以说"净即妙"。宝的极净种性只是清净矿生所以说"具种性即清净矿生"。意思是从极净宝矿生起。因为只以矿遍净为根本是宝的红玉性等种性差别。但这里意指琉璃宝的清净矿在毗卢罗(须看诸句处)山毗卢罗村不远。因为它大多从那里生起。如此因为它生起在名为毗卢罗的山和村不远所以知为琉璃,在天界转起的也因为有如它的色光而有同名如依人间得名的天界诸天,但它是孔雀颈色或乌羽色或滑竹叶色如阿阇梨法护上座在《胜义灯》说。在律注;

1.281) pana ‘‘allaveḷuvaṇṇo’’ti vadanti. Tathā hissa ‘‘vaṃsavaṇṇo’’tipi nāmaṃ jātaṃ. ‘‘Mañjārakkhimaṇḍalavaṇṇo’’ti ca vutto, tatoyeva so idha padese mañjāramaṇīti pākaṭo hoti. Cakkavattiparibhogārahapaṇītataramaṇibhāvato pana tasseva pāḷiyaṃ vacanaṃ daṭṭhabbaṃ. Yathāha ‘‘puna caparaṃ ānanda rañño mahāsudassanassa maṇiratanaṃ pāturahosi, so ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso’’tiādi (dī. ni. 

我来帮你直译这段巴利文：
但在律注说"湿竹色"。如此所以它也得名"竹色"。且说"猫眼圆色",所以正是它在这里地方显著为猫宝。但因为是转轮王受用适合的极胜宝性所以应当见只是它在经中的说。如说:"复次阿难大善见王出现宝珠,那是琉璃宝珠,净,具种性,八面"等。

2.248). Pāsāṇasakkharādidosanīharaṇavaseneva parikammanipphattīti dasseti ‘‘apanītapāsāṇasakkharo’’ti iminā.

Chaviyā eva saṇhabhāvena acchatā, na saṅghātassāti āha ‘‘acchoti tanucchavī’’ti. Tato ceva visesena pasannoti dassetuṃ ‘‘suṭṭhu pasanno’’ti vuttaṃ. Paribhogamaṇiratanākārasampatti sabbākārasampannatā . Tenāha ‘‘dhovanavedhanādīhī’’tiādi. Pāsāṇādīsu dhotatā dhovanaṃ, kāḷakādiapaharaṇatthāya ceva suttena āvunatthāya ca vijjhitabbatā vedhanaṃ. Ādisaddena tāpasaṇhakaraṇādīnaṃ saṅgaho. Vaṇṇasampattinti āvunitasuttassa vaṇṇasampattiṃ. Kasmāti vuttaṃ ‘‘tādisa’’ntiādi, tādisasseva āvutassa pākaṭabhāvatoti vuttaṃ hoti.

Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya viññāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva tassa dassanato, tassa purisassa maṇino āvibhūtakālo viya tassa bhikkhuno kāyassa āvibhūtakālo tannissayassa pākaṭabhāvato. Suttassāvibhūtakālo viya tesaṃ dhammānamāvibhūtakālo tannissitassa pākaṭabhāvatoti ayamettha upamāsampādane kāraṇavibhāvanā, ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti katthaci pāṭho, ‘‘idañca viññāṇa’’nti vacanato pana ‘‘viññāṇa’’nti pāṭhova sundarataro, ‘‘vipassanāviññāṇa’’nti vā bhavitabbaṃ. Vipassanāñāṇaṃ abhinīharitvāti vipassanāñāṇābhimukhaṃ cittaṃ nīharitvā.

Tatrāti veḷuriyamaṇimhi. Tadārammaṇānanti kāyasaññitarūpadhammārammaṇānaṃ. ‘‘Phassapañcamakāna’’ntiādipadattayassetaṃ visesanaṃ atthavasā liṅgavibhattivacanavipariṇāmoti katvā pacchimapadassāpi visesanabhāvato. Phassapañcamakaggahaṇena, sabbacittacetasikaggahaṇena ca gahitadhammā vipassanācittuppādapariyāpannā evāti daṭṭhabbaṃ. Evañhi tesaṃ vipassanāviññāṇagatikattā āvutasuttaṃ viya ‘‘vipassanāviññāṇa’’nti heṭṭhā vuttavacanaṃ avirodhitaṃ hoti. Kasmā pana vipassanāviññāṇasseva gahaṇanti? ‘‘Idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti iminā tasseva vacanato. ‘‘Ayaṃ kho me kāyo’’tiādinā hi vipassanāñāṇena vipassitvā ‘‘tadeva vipassanāñāṇasampayuttaṃ viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti nissayavisayādivasena manasi karoti, tasmā tasseva idha gahaṇaṃ sambhavati, nāññassāti daṭṭhabbaṃ. Tenāha ‘‘vipassanāviññāṇasseva vā āvibhūtakālo’’ti. Dhammasaṅgahādīsu (dha. sa. 2 ādayo) desitanayena pākaṭabhāvato cettha phassapañcamakānaṃ gahaṇaṃ, niravasesapariggahaṇato sabbacittacetasikānaṃ, yathārutaṃ desitavasena padhānabhāvato vipassanāviññāṇassāti veditabbaṃ. Kiṃ panete paccavekkhaṇañāṇassa āvibhavanti, udāhu puggalassāti? Paccavekkhaṇañāṇasseva, tassa pana āvibhūtattā puggalassāpi āvibhūtā nāma honti, tasmā ‘‘bhikkhuno āvibhūtakālo’’ti vuttanti.


我来帮你直译这段巴利文：
2.248.。以去除石砾等过患方式完成加工显示以"已除去石砾"这个。
只以皮的细性为清,不是积聚的所以说"清即薄皮"。从那更加显示特别清净所以说"极清净"。受用宝珠矿成就是一切行相成就。所以说"以洗穿等"等。在诸石等洗性为洗,为了除去黑等和为了穿线而应穿为穿。等字包括烧磨等。"色成就"指穿线的色成就。为什么说"如此"等,说因为如此已穿的显著性。
如宝应观察所生身。如穿线识入住。如有眼人为得观比丘正见它,如那个人宝的显现时为那个比丘身的显现时因为它所依显著。如线的显现时为那些法的显现时因为依它显著,这里这是譬喻成就的因缘显明,有些本"如穿线为观智",但因为说"且此识"所以"识"本更好,或者应当是"观识"。"引导观智"指引导心向观智。
"那里"指在琉璃宝。"彼所缘"指身称色法所缘。"触为第五"等三句这是由于意义变化词性数格的特别所以也是后句的特别。应当见以取触为第五,以取一切心心所而取的法只是属于观心生起。因为如此因为它们是观识趣性所以与如上说"如观识"不相违。但为什么只取观识?因为以"且此我识依此系此"只说它。因为以"这实我身"等以观智观察后"那个与观智相应的识依此系此"以所依所缘等方式作意,所以应当见这里只可能取它,不是其他。所以说"或观识的显现时"。应当了知这里取触为第五因为在法聚等中以所说方法显著,一切心心所因为无余摄取,观识因为依说如文胜性。但这些是显现对省察智,还是对人?只对省察智,但因为它显现所以也名为对人显现,所以说"比丘的显现时"。


Yasmā panidaṃ vipassanāñāṇaṃ maggañāṇānantaraṃ hoti, tasmā lokiyābhiññānaṃ parato, chaṭṭhabhiññāya ca purato vattabbaṃ, atha kasmā sabbābhiññānaṃ puratova vuttanti codanālesaṃ dassetvā pariharanto ‘‘idañca vipassanāñāṇa’’ntiādimāha. ‘‘Idañca maggañāṇānantara’’nti hi iminā yathāvuttaṃ codanālesaṃ dasseti. Tattha ‘‘maggañāṇānantara’’nti sikhāppattavipassanābhūtaṃ gotrabhuñāṇaṃ sandhāya vuttaṃ. Tadeva hi arahattamaggassa, sabbesaṃ vā maggaphalānamanantaraṃ hoti, padhānato pana tabbacaneneva sabbassapi vipassanāñāṇassa gahaṇaṃ daṭṭhabbaṃ avisesato tassa idha vuttattā. Maggasaddena ca arahattamaggasseva gahaṇaṃ tassevābhiññāpariyāpannattā, abhiññāsambandhena ca codanāsambhavato. Lokiyābhiññānaṃ purato vuttaṃ vipassanāñāṇaṃ tāsaṃ nānantaratāya anupakāraṃ, āsavakkhayañāṇasaṅkhātāya pana lokuttarābhiññāya purato vuttaṃ tassā anantaratāya upakāraṃ, tasmā idaṃ lokiyābhiññānaṃ parato, chaṭṭhābhiññāya ca purato vattabbaṃ. Kasmā pana upakāraṭṭhāne tathā avatvā anupakāraṭṭhāneva bhagavatā vuttanti hi codanā sambhavati. ‘‘Evaṃ santepī’’tiādi parihāradassanaṃ. Tattha evaṃ santepīti yadipi ñāṇānupubbiyā maggañāṇassa anantaratāya upakāraṃ hoti, evaṃ satipīti attho.

Abhiññāvāreti chaḷabhiññāvasena vutte desanāvāre. Etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññāpi avassaṃ kathetabbā abhiññālakkhaṇabhāvena tappariyāpannato, na ca vipassanāñāṇaṃ lokiyābhiññānaṃ, chaṭṭhābhiññāya ca antarā pavesetvā kathetabbaṃ anabhiññālakkhaṇabhāvena tadapariyāpannato. Iti etassa vipassanāñāṇassa tāsamabhiññānaṃ antarā vāro natthi, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantaraṃ vipassanāñāṇaṃ kathitanti adhippāyo. ‘‘Yasmā cā’’tiādinā atthantaramāha. Tattha ca-saddo samuccayattho, tena na kevalaṃ vipassanāñāṇassa idha dassane tadeva kāraṇaṃ, atha kho idampīti imamatthaṃ samuccinātīti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Saddavidū pana īdise ṭhāne ca-saddo vā-saddattho, so ca vikappatthoti vadanti, tampi yuttameva atthantaradassane payuttattā. Attanā payujjitabbassa hi vijjamānatthasseva jotakā upasagganipātā yathā magganidassane sākhābhaṅgā, yathā ca adissamānā jotane padīpāti evamīdisesu. Hoti cettha –

‘‘Atthantaradassanamhi , ca saddo yadi dissati;

Samuccaye vikappe so, gahetabbo vibhāvinā’’ti.

Akatasammasanassāti hetugabbhapadaṃ. Tathā katasammasanassāti ca. ‘‘Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā maṃsacakkhunā passatotipi vattabbaṃ. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viyā’’ti ācariyena (dī. ni. ṭī. 

我来帮你直译这段巴利文：
因为这个观智在道智之后,所以应当在世间神通之后及第六神通之前说,那为什么在一切神通之前说的责难显示少许后解释说"且此观智"等。因为以"且此在道智后"这个显示如所说的责难少许。那里"在道智后"关于达到顶点观的种姓智说。因为正是它在阿罗汉道或一切道果之后,但从主要以说它应当见也取一切观智因为无差别说它在这里。以道词只取阿罗汉道因为只它属于神通,和因为与神通关系生起责难。说在世间神通前的观智对它们非无间故无助益,但说在称为漏尽智的出世间神通前对它无间故有助益,所以这个应当在世间神通后及第六神通前说。但为什么在有助益处不如此说而世尊只说在无助益处的责难生起。"虽如此"等显示解释。那里"虽如此"指虽然依智次第在道智无间有助益,虽然如此的意思。
"在神通品"指在依六神通所说的教说品。"这在中间无品"指在说五世间神通后如在《希求经》等也必须说第六神通因为以神通相属于它,且不应当说观智在世间神通和第六神通中间穿入因为以非神通相不属于它。如此这个观智在那些神通中间无品,所以因为在那里无机会即在这里在色界第四禅后说观智的意思。以"因为且"等说另一意义。那里ca词是集合义,以它不只观智在这里显示那个原因,而且这个也如此集合这个意义如阿阇黎说。但语言学者说在这样处ca词是vā词义,它是选择义,那个也适合因为用于显示另一意义。因为前缀助词只是显示自己应用的存在义如在道显示的树枝,如在不见显示的灯在这样等。这里且有:
"如果见ca词在,显示另一义中;
集合或选择它,智者应当取。"
"未作观察"是因性词。如此"已作观察"也是。"以天眼见可怖色这里应当说以神通智化作可怖色以肉眼见。因为如此得神通未遍知事者生起怖畏战栗如住高沙洲的大龙长老"如阿阇黎[说]。

1.235) vuttaṃ. Yathā cettha, evaṃ dibbāya sotadhātuyā bheravaṃ saddaṃ suṇatoti etthāpi iddhividhañāṇena bheravaṃ saddaṃ nimminitvā maṃsasotena suṇatopīti vattabbameva. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viya. Thero hi koñcanādasahitaṃ sabbasetaṃ hatthināgaṃ māpetvā disvā, sutvā ca sañjātabhayasantāsoti aṭṭhakathāsu (vibha. aṭṭha. 2.882; ma. ni. aṭṭha. 1.81; visuddhi. 2.733) vutto. Aniccādivasena katasammasanassa dibbāya…pe… bhayaṃ santāso na uppajjatīti sambandho. Bhayavinodanahetu nāma vipassanāñāṇena katasammasanatā, tassa, tena vā sampādanatthanti attho. Idhevāti catutthajjhānānantarameva. ‘‘Apicā’’tiādinā yathāpāṭhaṃ yuttataranayaṃ dasseti. Vipassanāya pavattaṃ pāmojjapītipassaddhiparamparāgatasukhaṃ vipassanāsukhaṃ. Pāṭiyekkanti jhānābhiññādīhi asammissaṃ visuṃ bhūtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā dhammapade –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’ntiādi. (dha. pa. 374);

Idhāpi vuttaṃ ‘‘idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti, tasmā pāḷiyā saṃsandanato imameva nayaṃ yuttataranti vadanti. Āditovāti abhiññānamādimhiyeva.

Manomayiddhiñāṇakathāvaṇṇanā

236-7.Manomayanti ettha pana mayasaddo aparapaññattivikārapadapūraṇanibbattiādīsu anekesvatthesu āgato. Idha pana nibbattiattheti dassetuṃ ‘‘manena nibbattita’’nti vuttaṃ. ‘‘Abhiññāmanena nibbattita’’nti atthoti ācariyenāti (dī. ni. ṭī. 1.236, 237) vuttaṃ. Visuddhimagge (visuddhi. 

我来帮你直译这段巴利文：
1.235)说。如此这里,如此"以天耳界闻可怖声"这里也应当说以神通智化作可怖声以肉耳闻。因为如此得神通未遍知事者生起怖畏战栗如住高沙洲的大龙长老。因为长老化作伴随鹤鸣的全白象后见、闻而生起怖畏战栗在诸注释书说。以无常等已作观察的"以天[耳界]等不生起怖畏战栗"相连。除怖因缘即是以观智已作观察,以它或为了成就它的意思。"即这里"指即在第四禅后。以"且又"等显示如文更适合的方法。观的转起喜悦喜轻安相续得乐为观乐。"别"指与禅神通等不混杂的分开的现见沙门果。所以世尊在法句说：
"从从观察,诸蕴生灭;
得喜悦乐,知彼甘露"等。
这里也说"大王这也是现见沙门果等且更胜妙",所以说因为与经文相合这个方法更适合。"从开始"指从神通开始。
意所成神通智论释
236-7.。"意所成"这里但maya词在其他假名转变填词生起等诸多意义中来。但这里显示在生起义所以说"以意生起"。阿阇黎说"以神通意生起的意思"。在清净道论;

2.397) pana ‘‘adhiṭṭhānamanena nimmitattā manomaya’’nti āgataṃ, abhiññāmanena, adhiṭṭhānamanena cāti ubhayathāpi nibbattattā ubhayampetaṃ yuttameva . Aṅgaṃ nāma hatthapādāditaṃtaṃsamudāyaṃ, paccaṅgaṃ nāma kapparajaṇṇuādi tasmiṃ tasmiṃ samudāye avayavaṃ. ‘‘Ahīnindriya’’nti ettha paripuṇṇatāyeva ahīnatā, na tu appaṇītatā, paripuṇṇabhāvo ca cakkhusotādīnaṃ saṇṭhānavaseneva. Nimmitarūpe hi pasādo nāma natthīti dassetuṃ ‘‘saṇṭhānavasena avikalindriya’’nti vuttaṃ, imināva tassa jīvitindriyādīnampi abhāvo vuttoti daṭṭhabbaṃ. Saṇṭhānavasenāti ca kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādādiindriyavasena. ‘‘Sabbaṅgapaccaṅgiṃ ahīnindriya’’nti vuttamevatthaṃ samatthento ‘‘iddhimatā’’tiādimāha. Aviddhakaṇṇoti kulacārittavasena kaṇṇālaṅkārapiḷandhanatthaṃ avijjhitakaṇṇo, nidassanamattametaṃ. Tenāha ‘‘sabbākārehī’’ti, vaṇṇasaṇṭhānāvayavavisesādisabbākārehīti attho. Tenāti iddhimatā.

Ayamevattho pāḷiyampi vibhāvitoti āha ‘‘muñjamhā īsikantiādiupamāttayampi hi…pe… vutta’’nti. Katthaci pana ‘‘muñjamhā īsikantiādi upamāmattaṃ. Yampi hi sadisabhāvadassanatthameva vutta’’nti pāṭho dissati. Tattha ‘‘upamāmatta’’nti iminā atthantaradassanaṃ nivatteti, ‘‘yampi hī’’tiādinā pana tassa upamābhāvaṃ samattheti. Niyatānapekkhena ca yaṃ-saddena ‘‘muñjamhā īsika’’ntiādivacanameva paccāmasati. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthaṃyeva. Kathaṃ sadisabhāvoti vuttaṃ ‘‘muñjasadisā eva hī’’tiādi. Muñjaṃ nāma tiṇaviseso, yena kocchādīni karonti. ‘‘Pavāheyyā’’ti vacanato anto ṭhitā eva īsikā adhippetāti dasseti ‘‘anto īsikā hotī’’ti iminā. Īsikāti ca kaḷīro. Visuddhimaggaṭīkāyaṃ pana ‘‘kaṇḍa’’nti (visuddhi. ṭī. 2.399) vuttaṃ. Vaṭṭāya kosiyāti parivaṭṭulāya asikosiyā. Patthaṭāyāti paṭṭikāya. Karaḍitabbo bhājetabboti karaṇḍo, peḷā. Karaḍitabbo jigucchitabboti karaṇḍo, nimmokaṃ. Idhāpi nimmokamevāti āha ‘‘karaṇḍāti idampī’’tiādi. Vilīvakaraṇḍo nāma peḷā. Kasmā ahikañcukasseva nāmaṃ, na vilīvakaraṇḍakassāti codanaṃ sodheti ‘‘ahikañcuko hī’’tiādinā, sveva ahinā sadiso, tasmā tasseva nāmanti vuttaṃ hoti. Visuddhimaggaṭīkāyaṃ pana ‘‘karaṇḍāyāti peḷāya, nimmokatoti ca vadantī’’ti (visuddhi. ṭī. 

我来帮你直译这段巴利文：
2.397)但来"因为以决意意化作故意所成",因为以神通意和决意意两者生起所以这两者都适合。肢名为手足等各总集,支节名为肘膝等在各各总集中的支分。"诸根不减"这里完满性即不减,但不是不胜妙,且完满性只是眼耳等以形状。因为显示在所化色中没有净色所以说"以形状诸根不缺",以这个应当见也说它没有命根等。"以形状"指只以如莲花瓣等相似形状,非以色所击适净色等根。支持"一切肢支节诸根不减"已说的意义说"具神通"等。"未穿耳"指依家传统为装饰耳饰未穿耳,这只是譬喻。所以说"以一切行相",意思是以色形状支分差别等一切行相。"以它"指以具神通。
这意义也在经中显明所以说"从文草茎等三譬喻也等为显示相似性说"。但有些见本"从文草茎等只是譬喻。因为也为显示相似性说"。那里以"只是譬喻"遮止显示其他意义,但以"因为也"等支持它的譬喻性。以指定期待的yaṃ词回指"从文草茎"等语。"只为显示相似性"指只为显示从形状和从色和从支分差别相似性。如何相似性说"因为正如文草"等。文草名为草的一种,以它们作刷子等。因为说"拔"所以显示以"在内是茎"这个意指在内住的茎。茎即核心。但在清净道论注说"茎"。"圆剑鞘"指圆形的剑鞘。"舒展"指布条。应当作分割为匣,箱。应当作厌恶为匣,蛇蜕。这里也只是蛇蜕所以说"匣也"等。竹匣名为箱。为什么只是蛇蜕的名,不是竹匣的以"因为蛇蜕"等清净责难,说正是它与蛇相似,所以是它的名。但在清净道论注说"以匣指箱,且说为蛇蜕";;

2.399) vuttaṃ. Tattha peḷāgahaṇaṃ ahinā asadisatāya vicāretabbaṃ.

Yajjevaṃ ‘‘seyyathāpi pana mahārāja puriso ahiṃ karaṇḍā uddhareyyā’’ti purisassa karaṇḍato ahiuddharaṇūpamāya ayamattho virujjheyya. Na hi so hatthena tato uddharituṃ sakkāti anuyogenāha ‘‘tatthā’’tiādi. ‘‘Uddhareyyā’’ti hi aniyamavacanepi hatthena uddharaṇasseva pākaṭattā taṃdassanamiva jātaṃ. Tenāha ‘‘hatthena uddharamāno viya dassito’’ti. ‘‘Ayañhī’’tiādi cittena uddharaṇassa hetudassanaṃ. Ahino nāma pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā methunapaṭisevane, jiṇṇatacāpanayaneti vuttaṃ ‘‘sajātiyaṃ ṭhito’’ti. Uragajātiyameva ṭhito pajahati, na nāgiddhiyā aññajātirūpoti attho. Idañhi mahiddhike nāge sandhāya vuttaṃ. Sarīraṃ khādayamānaṃ viyāti attanoyeva tacaṃ attano sarīraṃ khādayamānaṃ viya. Purāṇatacaṃ jigucchantoti jiṇṇatāya katthaci muttaṃ katthaci olambitaṃ jiṇṇatacaṃ jigucchanto. Catūhīti ‘‘sajātiyaṃ ṭhito, nissāya, thāmena, jigucchanto’’ti yathāvuttehi catūhi kāraṇehi. Tatoti kañcukato. Aññenāti attato aññena. Cittenāti purisassa citteneva, na hatthena. Seyyathāpi nāma puriso ahiṃ passitvā ‘‘aho vatāhaṃ imaṃ ahiṃ kañcukato uddhareyya’’nti ahiṃ karaṇḍā cittena uddhareyya, tassa evamassa ‘‘ayaṃ ahi, ayaṃ karaṇḍo, añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’’ti, evameva…pe… so imamhā kāyā aññaṃ kāyaṃ abhinimmināti…pe… ahīnindriyanti ayamettha adhippāyo.

Iddhividhañāṇādikathāvaṇṇanā

239. Bhājanādivikatikiriyānissayabhūtā suparikammakatamattikādayo viya vikubbanakiriyānissayabhāvato iddhividhañāṇaṃ daṭṭhabbaṃ.

241. Pubbe nīvaraṇappahānavāre viya kantāraggahaṇaṃ akatvā kevalaṃ addhānamaggaggahaṇaṃ khemamaggadassanatthaṃ. Kasmā pana khemamaggasseva dassanaṃ, na kantāramaggassa, nanu upamādassanamattametanti codanaṃ pariharanto ‘‘yasmā’’tiādimāha. ‘‘Appaṭibhayañhī’’tiādi pana khemamaggasseva gahaṇakāraṇadassanaṃ. Vātātapādinivāraṇatthaṃ sīse sāṭakaṃ katvā. Tathā tathā pana paripuṇṇavacanaṃ upamāsampattiyā upameyyasampādanatthaṃ, adhippetassa ca upameyyatthassa suviññāpanatthaṃ, hetudāharaṇabhedyabhedakādisampannavacanena ca viññūjātikānaṃ cittārādhanatthanti veditabbaṃ. Evaṃ sabbattha. Sukhaṃ vavatthapetīti akicchaṃ akasirena sallakkheti, paricchindati ca.



我来 助你直译这段巴利文：
2.399)说。那里取箱因为与蛇不相似应当考察。
如果如此"大王譬如有人从匣拔出蛇"以人从匣拔蛇的譬喻这意义应当相违。因为他不能以手从那里拔出的责难说"那里"等。因为虽然"拔"是不确定语但因为以手拔显著所以如显示它。所以说"如以手拔显示"。"因为这"等是显示以心拔的原因。说"住在同类"因为蛇在五处不超过同类:生起、死亡、放出入眠、与同类交配、除去老皮。住在蛇类中舍弃,不是以龙力其他种类形的意思。因为这对大神通龙说。"如啮身"指如自己啮自己的皮自己的身。"厌恶旧皮"指厌恶因衰老在某处脱落某处悬挂的老皮。"以四"指以"住在同类、依靠、力、厌恶"如所说四个原因。"从那"指从蜕皮。"以其他"指以异于自己。"以心"指只以人的心,不是以手。譬如有人见蛇"啊但愿我从蜕皮拔出这蛇"以心从匣拔蛇,他如是"这是蛇,这是匣,其他是蛇,其他是匣,但从匣拔出蛇",如是等从这身化作其他身等诸根不减这里这是意思。
神通智等论释
239. 应当见神通智如器等变作事的所依的善作泥等因为是变化事的所依。
241. 不如前遣除盖品取荒野只取道路为显示安稳道。但为什么只显示安稳道,不是荒野道,难道不是只是显示譬喻的责难解释说"因为"等。但"因为无怖畏"等是显示只取安稳道的原因。在头上作衣为遮挡风日等。但如此如此圆满语为了以譬喻成就成就所喻,和为了善说所意的所喻义,且因为以因譬宽狭等成就语为了欢悦智者类应当知。如是一切处。"善确立"指不难不艰地觉察且界定。

243. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttanti mantvā yuvasaddena visesitabbameva daharasaddassa atthaṃ dassetuṃ ‘‘taruṇo’’ti vuttaṃ. Tathā yuvāpi koci anicchanako, anicchanato ca amaṇḍanajātikoti tato visesanatthaṃ ‘‘maṇḍanajātiko’’tiādi vuttanti mantvā maṇḍanajātikādisaddena visesitabbameva yuvasaddassa atthaṃ dassetuṃ ‘‘yobbannena samannāgato’’ti vuttaṃ. Pāḷiyañhi yathākkamaṃ padattayassa visesitabbavisesakabhāvena vacanato tathā saṃvaṇṇanā katā, itarathā ekakenāpi padena adhippetatthādhigamikā saparivārā saṃvaṇṇanāva kātabbā siyāti. ‘‘Maṇḍanapakatiko’’ti vuttameva vivarituṃ ‘‘divasassā’’tiādimāha. Kaṇikasaddo dosapariyāyo, doso ca nāma kāḷatilakādīti dasseti ‘‘kāḷatilakā’’tiādinā. Kāḷatilappamāṇā bindavo kāḷatilakāni, kāḷā vā kammāsā, ye ‘‘sāsapabījikā’’tipi vuccanti. Tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ vipariṇāmitamaṅgaṃ. Yobbannapīḷakādayo mukhadūsipīḷakā, ye ‘‘kharapīḷakā’’ tipi vuccanti. Mukhanimittanti mukhacchāyaṃ. Mukhe gato doso mukhadoso. Lakkhaṇavacanamattametaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā, yathā vā mukhe doso, evaṃ mukhe adosopi mukhadosoti saralopena vutto sāmaññaniddesatopi anekatthassa viññātabbattā, pisaddalopena vā ayamattho veditabbo. Avuttopi hi attho sampiṇḍanavasena vutto viya viññāyati, mukhadoso ca mukhaadoso ca mukhadosoti ekadesasarūpekasesanayenapettha attho daṭṭhabbo. Evañhi atthassa paripuṇṇatāya ‘‘paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī’’ti vacanaṃ samatthitaṃ hoti. Tenetaṃ vuccati –

‘‘Vattabbassāvasiṭṭhassa, gāho nidassanādinā;

Apisaddādilopena, ekasesanayena vā.

Asamāne sadde tidhā, catudhā ca samānake;

Sāmaññaniddesatopi, veditabbo vibhāvinā’’ti.

‘‘Sarāgaṃ vā citta’’ntiādinā pāḷiyaṃ vuttaṃ soḷasavidhaṃ cittaṃ.

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa, pubbenivāsañāṇe vā dassitāya upamāya. Kasmā pana pāḷiyaṃ gāmattayameva upamāne gahitanti codanaṃ sodhetuṃ ‘‘taṃ divasa’’ntiādi vuttaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassāpi yebhuyyena pākaṭā hoti. Tasmā taṃ divasaṃ gantuṃ sakkuṇeyyaṃ gāmattayameva bhagavatā gahitaṃ, na taduttarīti adhippāyo . Kiñcāpi pāḷiyaṃ taṃdivasaggahaṇaṃ natthi, gāmattayaggahaṇena pana tadaheva katakiriyā adhippetāti mantvā aṭṭhakathāyaṃ taṃdivasaggahaṇaṃ katanti daṭṭhabbaṃ. Taṃdivasagatagāmattayaggahaṇeneva ca mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsupi bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ. Etadatthampi hi gāmattayaggahaṇanti. Tīsu bhavesu katakiriyāyāti abhisamparāyesu pubbe diṭṭhadhamme pana idāni, pubbe ca katakiccassa.



我来帮你直译这段巴利文：
243. 因为愚钝的婴儿也称为"年少"所以考虑为区别那个说"青年"为显示应当以青年词区别的年少词的意义说"少壮"。如此青年也有某些不想要的,且因为不想要而非装饰类所以考虑为区别那个说"装饰类"等为显示应当以装饰类等词区别的青年词的意义说"具备青春"。因为在经中以三句依次说为应当区别和能区别性所以如此作注释,否则以一句也应当作得到意指义的及眷属的注释。为解释已说的"本性装饰"说"一天"等。kaṇika词是过患同义词,且过患名为黑痣等以"黑痣"等显示。黑芝麻大小的点为黑痣,或黑斑,它们也称为"芥子点"。芝麻大小的点为痣。vaṅga名为变异,转变的部分。青春痘等为面部损痘,它们也称为"硬痘"。"面相"指面影。在面部生的过患为面过患。这只是相说因为意指在面部非过患也显著,或如在面部过患,如此在面部非过患也是面过患以音省略说因为从普通指示应当了知多义,或应当以pi词省略了知这意义。因为未说的义以总摄方式如说而了知,且这里应当以一部分同形残余方式见义面过患和面非过患为面过患。因为如此因为义圆满支持"他人十六种心显著"语。所以这说：
"应说余的取,以譬喻等;
以pi等省略,或以残余方。
不同声三种,同四种;
从普通指示,智者应了知。"
以"有贪心"等在经中说的十六种心。
245. "在宿住智譬喻"指对宿住智,或在宿住智中显示的譬喻。但为什么在经中只在譬喻取三村为清净责难说"那天"等。名为那天所作事对普通有情也多显著。所以世尊只取那天能去的三村,不取更多的意思。虽然在经中没有取那天,但考虑以取三村意指正那天所作事应当见在注中作取那天。且应当见以取那天所到三村也显示对大决意等其他得宿住智者在三有中所作事也多显著。因为为了这义也取三村。"在三有所作事"指在未来前在现法今和前的已作事。

247. Pāḷiyaṃ rathikāya vīthiṃ sañcaranteti aññāya rathikāya aññaṃ rathiṃ sañcaranteti attho, tena aparāparaṃ sañcaraṇaṃ dassitanti āha ‘‘aparāparaṃ sañcarante’’ti, taṃtaṃkiccavasena ito cito ca sañcaranteti vuttaṃ hoti, ayamevattho rathivīthisaddānamekatthattā. Siṅghāṭakamhīti vīthicatukke. Pāsādo viya bhikkhussa karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Maṃsacakkhumato hi dibbacakkhusamadhigamo. Yathāha ‘‘maṃsacakkhussa uppādo, maggo dibbassa cakkhuno’’ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisanto, tato nikkhamanto viya ca mātukucchiṃ paṭisandhivasena pavisanto, tato ca vijātivasena nikkhamanto mātukucchiyā gehasadisattā. Tathā hi vuttaṃ ‘‘mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvaka’’nti (saṃ. ni. 1.19). Ayaṃ aṭṭhakathāmuttako nayo – gehaṃ pavisanto viya attabhāvaṃ upapajjanavasena okkamanto, gehā nikkhamanto viya ca attabhāvato cavanavasena apakkamanto attabhāvassa gehasadisattā. Vuttañhi ‘‘gahakāraka diṭṭhosi, puna gehaṃ na kāhasī’’ti (dha. pa. 154).

Aparāparaṃ sañcaraṇakasattāti punappunaṃ saṃsāre paribbhamanakasattā. Abbhokāsaṭṭhāneti ajjhokāsadesabhūte. Majjheti nagarassa majjhabhūte siṅghāṭake. Tattha tatthāti tasmiṃ tasmiṃ bhavekadese. Nibbattasattāti uppajjamānakasattā. Iminā hi tasmiṃ tasmiṃ bhave jātasaṃvaddhe satte vadati, ‘‘aparāparaṃ sañcaraṇakasattā’’ti pana etena tathā aniyamitakālike sādhāraṇasatte. Evañhi tesaṃ yathākkamaṃ sañcaraṇakasannisinnakajanopamatā upapannā hotīti. Tīsu bhavesu nibbattasattānaṃ āvibhūtakāloti ettha pana vuttappakārānaṃ sabbesampi sattānaṃ aniyamato gahaṇaṃ veditabbaṃ.

Nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘tīsu bhavesū’’ti catuvokārabhavassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha ‘‘idanti tīsu bhavesu nibbattasattānanti idaṃ vacana’’nti (dī. ni. ṭī. 

我来帮你直译这段巴利文：
247. 在经中"在马路游行于街"意思是从一马路到另一马路游行,以它显示反复游行所以说"反复游行",意思是说因为各种事务而从这里那里游行,这正是意义因为马路街词一义。"在十字路"指在四街。应当见比丘的所生身如宫殿因为住在那里见应见成就。因为从肉眼得天眼。如说"肉眼的生起,是天眼的道路"。这个得天眼住立的比丘如有眼人因为见应见。如进入房屋从那里出来如以结生方式进入母胎从那里以出生方式出来因为母胎如房屋。如是说"你说母为小屋,你说妻为鸟巢"。这是注释之外的方法 - 如进入房屋以投生方式进入自体,如从房屋出来以死亡方式从自体离开因为自体如房屋。因为说"造屋者已见你,不再造房屋"。
"反复游行有情"指在轮回中一再流转的有情。"在露地处"指成为露地处。"在中"指成为城市中间的十字路。"在那里那里"指在那个那个有一分。"生起有情"指正生起的有情。因为以这个说在那个那个有中生长的有情,但以"反复游行有情"这个[说]如此不限定时的共通有情。因为如此它们依次与游行者坐着的人的譬喻性适合。但"在三有生起有情的显现时"这里应当知取所说种类一切有情无限定。
但这是天眼论,那为什么以"在三有"摄四蕴有。因为它不是无色法所缘的责难解释说"且这"等。那里"这指在三有生起有情这个语";

1.247) ayamettha ācariyassa mati, evaṃ sati aṭṭhakathācariyehi aṭṭhakathāyameva yathāvutto anuyogo pariharitoti. Ayaṃ panettha amhākaṃ khanti – nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne’’tiādinā avisesato catuvokārabhavūpagassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha idanti ‘‘satte passati cavamāne upapajjamāne’’tiādivacanaṃ. Evañhi sati aṭṭhakathācariyehi pāḷiyameva yathāvutto anuyogo pariharitoti. Yadaggena so pāḷiyaṃ pariharito, tadaggena aṭṭhakathāyampi tassā atthavaṇṇanābhāvato. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ eva avisesena vuttaṃ, na pana catuvokārabhavūpagānaṃ dibbacakkhussa āvibhāvasabbhāvato. ‘‘Ṭhapetvā arūpabhava’’nti vā ‘‘dvīsu bhavesū’’ti vā satte passati kāmāvacarabhavato, rūpāvacarabhavato ca cavamāneti vā kāmāvacarabhave, rūpāvacarabhave ca upapajjamāneti vā vuccamānā hi desanā yathārahaṃ bhedyabhedakādivibhāvanena sukhāsukhāvabodhā ca na hoti, avisesena pana evameva vuccamānā sukhāsukhāvabodhā ca. Desetuṃ, avabodhetuñca sukaratāpayojanañhi ‘‘desanāsukhattha’’nti vuttaṃ. Kasmāti āha ‘‘āruppe…pe… natthī’’ti, dibbacakkhugocarabhūtānaṃ rūpadhammānamabhāvatoti vuttaṃ hoti.

Āsavakkhayañāṇakathāvaṇṇanā

248.Idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ, na lokiyābhiññāsu viya abhiññāpādakaṃ. Vipassanāpādakanti ca vipassanāya padaṭṭhānabhūtaṃ, vipassanā ca nāmesā tividhā vipassakapuggalabhedena mahābodhisattānaṃ vipassanā, paccekabodhisattānaṃ vipassanā, sāvakānaṃ vipassanā cāti. Tattha mahābodhisattānaṃ, paccekabodhisattānañca vipassanā cintāmayañāṇasambandhikā sayambhuñāṇabhūtā, sāvakānaṃ pana sutamayañāṇasambandhikā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge (visuddhi. 2.664) nānānayato vibhāvitā, mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti , yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati, yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanasamāpattiyo vuccanti. Svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggavaṇṇanāyaṃ (visuddhi. ṭī. 

我来 助你直译这段巴利文：
1.247)这里这是阿阇黎的意见,如此则注释师们在注释中已解释如所说的责难。但这里这是我们的见解 - 但这是天眼论,那为什么以"以清净超越人的天眼见有情死时生时"等无差别摄四蕴有。因为它不是无色法所缘的责难解释说"且这"等。那里"这"指"见有情死时生时"等语。因为如此注释师们在经中已解释如所说的责难。以此它在经中解释,以此在注释中因为它是义释。"只为教说安乐"指只为教说安乐无差别说,但不是因为四蕴有有情的天眼显现存在。或"除无色有"或"在二有"或说"从欲界有和色界有死时见有情"或说"在欲界有和色界有生时"因为教说以如理宽狭等显明而不是苦乐了知,但无差别如此说而是苦乐了知。因为教说和了知容易的目的所以说"为教说安乐"。为什么说"在无色等无"指因为无天眼境的色法。
漏尽智论释
248. 这里应当知观的足处第四禅心,不如在世间神通那样是神通足处。"观的足处"指成为观的所依,且这观名为三种以观行者人的差别:大菩萨的观、辟支菩萨的观、声闻的观。那里大菩萨和辟支菩萨的观与思所成智相应成为自觉智,但声闻的从闻所成智相应从他教生起。它如"除非想非非想处从其余色无色禅之一出起"等多种,以无色门在界差别说的那些那些界把握门之一门多种在清净道从种种方法显明,但大菩萨以二十四俱胝百千门趣差别从种种方法一切知智所依的圣道智的所依成为前分智的胎使取趣圆熟最深细微不共他的观智,它在诸注释中称为"大金刚智",以它的转起差别以二十四俱胝百千差别的足处所入定的二十四俱胝百千数每天说师入定。这在佛的观行在胜义宝函清净道注;

1.144) uddesato ācariyena dassito, tato so atthikehi gahetabbo. Idha pana sāvakānaṃ vipassanāva adhippetā.

‘‘Āsavānaṃ khayañāṇāyā’’ti idaṃ kiriyāpayojanabhūte tadatthe sampadānavacanaṃ, tasmā asatipi payojanavācake payojanavaseneva attho veditabboti āha ‘‘khayañāṇanibbattanatthāyā’’ti. Evamīdisesu. Nibbānaṃ, arahattamaggo ca ukkaṭṭhaniddesena idha khayo nāma, tattha ñāṇaṃ khayañāṇaṃ, tassa nibbattanasaṅkhāto attho payojanaṃ, tadatthāyāti attho. Khepeti pāpadhamme samucchindatīti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthi, tasmā ‘‘khaye ñāṇa’’nti (dha. sa. suttantadukamātikā 148) ettha khayaggahaṇena āsavakkhayova vuttoti dasseti ‘‘āsavānaṃ khayo’’ti iminā. Anuppāde ñāṇanti āsavānamanuppādabhūte ariyaphale ñāṇaṃ. Khīyiṃsu āsavā etthāti khayo, phalaṃ. Samitapāpatāya samaṇo, samitapāpatā ca nippariyāyato arahattaphalenevāti āha ‘‘āsavānaṃ khayā samaṇo hotīti ettha phala’’nti. Khayāti ca khīṇattāti attho. Khīyanti āsavā etthāti khayo, nibbānaṃ. ‘‘Āsavakkhayā’’ti pana samāsavasena dvibhāvaṃ katvā vuttattā ‘‘āsavānaṃ khayo’’ti padassa atthuddhāre āsavakkhayapadaggahaṇaṃ.

‘‘Paravajjānupassissā’’tiādigāthā dhammapade (dha. pa. 253). Tattha ujjhānasaññinoti garahasaññino. Arāti dūrā. ‘‘Arā siṅghāmi vārija’’ntiādīsu (saṃ. ni. 1.234; jā. 1.6.116) viya hi dūratthoyaṃ nipāto. ‘‘Ārā’’tipi pāṭho. Arāsaddo viya ārāsaddopi dūratthe eko nipātoti veditabbo. Tadeva hi padaṃ saddasatthe udāhaṭaṃ. Kāmañca dhammapadaṭṭhakathāyaṃ ‘‘arahattamaggasaṅkhātā ārā dūraṃ gatova hotī’’ti (dha. pa. aṭṭha. 

我来 助你直译这段巴利文：
1.144)由阿阇黎以概说显示,从那有意者应当取。但这里只意指声闻的观。
"为漏尽智"这是对作为行为目的的彼义的与格语,所以虽无目的语也应当以目的方式了知义所以说"为生起尽智"。如是在此类。涅槃和阿罗汉道以胜说这里名为尽,在那里智为尽智,称为生起的义是目的,为那义的意思。灭尽恶法断除故为尽,道。但那恶尽无离漏尽,所以"于尽智"这里以取尽说漏尽以"漏尽"这个显示。无生智指在诸漏成为无生的圣果智。漏灭尽于此为尽,果。因静息恶故为沙门,且静息恶无譬喻只以阿罗汉果所以说"从漏尽成为沙门这里果"。且"从尽"意思是因为已尽。漏灭尽于此为尽,涅槃。但"漏尽"以复合词方式作两分说所以在解释"漏尽"词义时取漏尽词。
"见他过"等偈在法句。那里"憎责想"指诽谤想。"远"指远离。因为如"远我去水生"等这助词在远义。也读作"远"。应当知远词如ara词也是一个远义助词。因为正是那词在声论引用。虽然在法句注"名为阿罗汉道的远已去远";;

2.253) vuttaṃ, tathāpi āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūradūro, tasmā ‘‘ārā so āsavakkhayā’’ti ettha āsavakkhayapadaṃ visaṅkhārādhivacanampi sambhavatīti āha ‘‘nibbāna’’nti. Khayanaṃ khayo, āsavānaṃ khaṇanirodho. Sesaṃ tassa pariyāyavacanaṃ. Bhaṅgo āsavānaṃ khayoti vuttoti yojanā. Idha pana nibbānampi maggopi avinābhāvato. Na hi nibbānamanārabbha maggeneva āsavānaṃ khayo hotīti.

Tanninnanti tasmiṃ āsavānaṃ khayañāṇe ninnaṃ. Sesaṃ tasseva vevacanaṃ. Pāḷiyaṃ idaṃ dukkhanti dukkhassa ariyasaccassa paricchinditvā, anavasesetvā ca tadā tassa bhikkhuno paccakkhato gahitabhāvadassananti dassetuṃ ‘‘ettaka’’ntiādi vuttaṃ. Tattha hi ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhavasena pajānanameva yathābhūtaṃ pajānanaṃ nāmāti dasseti ‘‘sarasalakkhaṇapaṭivedhenā’’ti iminā. Rasoti sabhāvo rasitabbo jānitabboti katvā, attano raso saraso, so eva lakkhaṇaṃ, tassa asammohato paṭivijjhanenāti attho. Asammohato paṭivijjhanañca nāma yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā tassa pavattiyeva. Tena vuttaṃ ‘‘yathābhūtaṃ pajānātī’’ti. ‘‘Nibbattika’’nti iminā ‘‘dukkhaṃ samudeti etasmāti dukkhasamudayo’’ti nibbacanaṃ dasseti. Tadubhayanti dukkhaṃ, dukkhasamudayo ca. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Ṭhānanti hi kāraṇaṃ vuccati tiṭṭhati ettha phalaṃ tadāyattatāyāti katvā. Tadubhayaṃ patvāti ca tadubhayavato puggalassa tadubhayassa patti viya vuttā. Puggalasseva hi ārammaṇakaraṇavasena nibbānappatti, na tadubhayassa. Apica patvāti pāpuṇanahetu, puggalassa ārammaṇakaraṇavasena samāpajjanatoti attho. Asamānakattuke viya hi samānakattukepi tvāpaccayassa hetvatthe pavatti saddasatthesu pākaṭā. Appavattīti appavattinimittaṃ ‘‘na pavattati tadubhayametenā’’ti katvā, appavattiṭṭhānaṃ vā ‘‘na pavattati tadubhayametthā’’ti katvā, anena ca ‘‘dukkhaṃ nirujjhati ettha, etenāti vā dukkhanirodho’’ti nibbacanaṃ dasseti, dukkhasamudayassa pana gahaṇaṃ taṃnibbattakassa nirujjhanato tassāpi nirujjhanadassanatthanti daṭṭhabbaṃ. Nibbānapadeyeva ta-saddo nivattatīti ayaṃ-saddo puna vutto. Sabbanāmikañhi padaṃ vuttassa vā liṅgassa gāhakaṃ, vuccamānassa vā. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ, etena ca ‘‘dukkhanirodhaṃ gamayati, gacchati vā etāyāti dukkhanirodhagāminī, sāyeva paṭipadā dukkhanirodhagāminipaṭipadā’’ti nibbacanaṃ dasseti.


我来 帮你直译这段巴利文：
2.253) 说,如此以增长漏增长诸行从无为甚远远,所以"他远离漏尽"这里漏尽词也可能是无为的同义词所以说"涅槃"。灭尽为尽,诸漏的刹那灭。余是它的同义语。破坏诸漏为尽如是结合。但这里涅槃和道因为不相离。因为无缘涅槃不只以道有漏尽。
"倾向彼"指倾向彼漏尽智。余是它的异名。在经中"这是苦"指显示苦圣谛限定且不遗余时那比丘现见取所以说"如是多"等。那里"如是多苦"指显示他限定取。"不过此"指显示无遗余取。所以说"一切苦谛"等。只以自相特相通达方式了知名为如实了知显示以"以自相特相通达"这个。味指本性,应尝应知故,自味为自相,它即特相,以不迷惑通达的意思。且名为不迷惑通达指如在那智转起后对苦谛自性等限定无迷惑,如此它的转起。所以说"如实了知"。以"生起"这个显示"苦从此生起为苦集"的语源。"彼二"指苦和苦集。"至何处"指以涅槃作为道的所缘缘义的因来。因为说处为因,果住此依彼故。且"至彼二"如说有彼二者的人得彼二。因为只人以所缘作方式得涅槃,非彼二。或者"至"指得因,意思是人以所缘作方式入定。因为在诸声论中显示tvā词缀在同主格如不同主格也以因义转起。"不转起"指不转起因"彼二不以此转起"故,或不转起处"彼二不于此转起"故,以此显示"苦于此灭或以此灭为苦灭"的语源,但取苦集因为生起者灭,应当见显示它也灭。在涅槃词ta音返回故再说ayaṃ音。因为代名词取已说或将说的语。"它"指苦灭。"能令达"指以证得方式善令达,以此显示"令达苦灭或以此去为苦灭行,它即是道为苦灭行道"的语源。


Kilesavasenāti āsavasaṅkhātakilesavasena. Tadeva āsavapariyāyena dassento puna āha, tasmā na ettha punaruttidosoti adhippāyo. Pariyāyadesanābhāvo nāma hi āveṇiko buddhadhammoti heṭṭhā vuttovāyamattho. Nanu ca āsavānaṃ dukkhasaccapariyāyova atthi, na sesasaccapariyāyo, atha kasmā sarūpato dassitasaccāniyeva kilesavasena pariyāyato puna dassento evamāhāti vuttanti? Saccaṃ, taṃsambandhattā pana sesasaccānaṃ taṃsamudayādipariyāyopi labbhatīti katvā evaṃ vuttanti veditabbaṃ. Dukkhasaccapariyāyabhūtaāsavasambandhāni hi āsavasamudayādīnīti, saccāni dassentotipi yojetabbaṃ. ‘‘Āsavānaṃ khayañāṇāyā’’ti āraddhattā cettha āsavānameva gahaṇaṃ, na sesakilesānaṃ tathā anāraddhattāti daṭṭhabbaṃ. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā (dī. ni. 1.248; ma. ni. 1.433; 3.19) āsavavimuttasīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajānātī’’tiādinā missakamaggova idha kathito lokiyavipassanāya lokuttaramaggassa missakattāti vuttaṃ ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti. ‘‘Jānato passato’’ti iminā tayopi pariññāsacchikiriyābhāvanābhisamayā vuttā catusaccapajānanāya eva catukiccasiddhito, pahānābhisamayo pana pārisesato ‘‘vimuccatī’’ti iminā vuttoti āha ‘‘maggakkhaṇaṃ dassetī’’ti. Cattāri hi kiccāni catusaccapajānanāya eva siddhāni. Yathāha ‘‘taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādī’’tiādi (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.29). Ayaṃ aṭṭhakathāmuttako nayo – jānato passatoti ca hetuniddeso, ‘‘jānanahetu passanahetu kāmāsavāpi cittaṃ vimuccatī’’tiādinā yojanā. Kāmañcettha jānanapassanakiriyānaṃ, vimuccanakiriyāya ca samānakālatā, tathāpi dhammānaṃ samānakālikānampi paccayapaccayuppannatā sahajātādikoṭiyā labbhatīti, hetugabbhavisesanatādassanametantipi vadanti.

Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo, adhunā pana ‘‘diṭṭhāsavāpi cittaṃ vimuccatī’’ti katthaci pāṭho dissati, so na porāṇo, pacchā pamādalikhitoti veditabbo. Bhayabheravasuttasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 

我来 助你直译这段巴利文：
"以烦恼方式"指以名为漏的烦恼方式。正以漏的同义显示再说,所以这里无重复过失的意思。因为同义教说性名为佛法的特性如前已说这义。但是漏只有苦谛同义,没有余谛同义,那为什么说以显示自性的诸谛以烦恼方式同义再显示如是说?诚然,但应当知因为余谛与它相关所以得它的集等同义而如是说。因为与苦谛同义的漏相关的是漏集等且应当结合为显示诸谛。且因为开始"为漏尽智"这里只取漏,不取余烦恼因为如此未开始应当见。如是以"从欲漏心解脱"等以漏解脱为首说一切烦恼解脱。以"如实了知这是苦"等这里说混合道因为世间观与出世间道混合所以说"说与观一起达顶点的道"。以"知见"这个说三遍知证悟修所证因为以了知四谛成就四作用,但断证以剩余以"解脱"这个说所以说"显示道刹那"。因为四作用以了知四谛成就。如说"诸比丘,这苦圣谛应遍知在前未闻法中生起眼"等。这是注释之外的方法 - "知见"是因说明,以"因知因见从欲漏心解脱"等结合。虽然这里知见作用和解脱作用同时,如此诸法虽同时也以俱生等方得因果性,且说这是显示含因限定。
且这里以取有漏如有贪一样也对治有见应当见也摄取见漏,但现在"从见漏心解脱"某处见读诵,它非古老,应当知后来错误书写。在怖畏经注等;

1.54) anekāsupi tatheva saṃvaṇṇitattā. Ettha ca kiñcāpi pāḷiyaṃ saccapaṭivedho aniyamitapuggalassa aniyamitakālavasena vutto, tathāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālaniddeso kato, so ca kāmaṃ kassaci maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇena veditabbanti āha ‘‘vimuttasminti iminā phalakkhaṇa’’nti. Paccavekkhaṇañāṇanti phalapaccavekkhaṇañāṇaṃ tathā ceva vuttattā. Taggahaṇena pana tadavinābhāvato sesāni niravasesāni gahetabbāni, ekadesāni vā aparipuṇṇāyapi paccavekkhaṇāya sambhavato. ‘‘Khīṇā jātī’’tiādīhi padehi ‘‘nāparaṃ itthattāyā’’ti padapariyosānehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Nanu ca ‘‘vimuttasmiṃ vimutta’’nti vuttaṃ phalameva tassa ārammaṇasaṅkhātā bhūmi, atha kathaṃ ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti codanaṃ sodhetuṃ ‘‘tena hī’’tiādi vuttaṃ. Yasmā pana pahīnakilesapaccavekkhaṇena vijjamānassāpi kammassa āyatiṃ appaṭisandhikabhāvato ‘‘khīṇā jātī’’ti pajānāti, yasmā ca maggapaccavekkhaṇādīhi ‘‘vusitaṃ brahmacariya’’ntiādīni pajānāti, tasmā ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti vuttaṃ hoti. ‘‘Tena ñāṇenā’’ti hi yathārutato, avinābhāvato ca gahitena pañcavidhena paccavekkhaṇañāṇenāti attho.


我来帮你直译这段巴利文：
1.54. 因为在许多也如此注释。且这里虽然在经中说谛通达以无限定人的无限定时方式,如此也缘证悟时它的现在性作"如是知如是见"的现在时说明,且它虽然对某些从道刹那后直到今天只是过去时,但应当知它最初的过去时性以果刹那所以说"以'已解脱'这个[显示]果刹那"。"省察智"指果省察智因为如此说。但以取它因为与它不相离应当取余无余,或取一部分因为不圆满的省察也可能。以"生已尽"等词直到"不再有这"词结束。"它"指省察智。"地"指转起处。但说"已解脱中解脱"只果是它名为所缘的地,那为什么以"生已尽"等显示它的地为清净责难说"因为它"等。但因为以已断烦恼省察虽有业因为未来无结生性了知"生已尽",且因为以道省察等了知"梵行已住"等,所以说以"生已尽"等显示它的地。因为"以彼智"就如所说,且因为不相离取的五种省察智的意思。


‘‘Khīṇā jātī’’ti ettha sotujanānaṃ suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti ‘‘katamā panā’’tiādinā. Yena panādhippāyena codanā katā, tadadhippāyaṃ pakāsetvā parihāraṃ vattukāmo ‘‘na tāvassā’’tiādimāha. ‘‘Na tāva…pe… vijjamānattā’’ti vakkhamānameva hi atthaṃ manasi katvā ayaṃ codanā samuṭṭhāpitā, tattha na tāvassa atītājāti khīṇāti assa bhikkhuno atītā jāti, na tāva maggabhāvanāya khīṇā. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti, maggabhāvanāya purimatarameva nirujjhanavasena khīṇattāti adhippāyo. Na anāgatā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘anāgate vāyāmābhāvato’’ti, idañca anāgatabhāvasāmaññameva gahetvā lesena codanādhippāyavibhāvanatthaṃ vadati, na anāgatavisesaṃ anāgate maggabhāvanāya khepanapayogābhāvatoti attho. Vijjamāneyeva hi payogo sambhavati, na avijjamāneti vuttaṃ hoti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. Anāgatavisesoti ca abhāvite magge uppajjanāraho anantarajātibhedo vuccati. Na paccuppannā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘vijjamānattā’’ti, ekabhavapariyāpannatāya vijjamānattāti attho. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā hi jāti. ‘‘Yā panā’’tiādinā pana maggabhāvanāya kilesahetuvināsanamukhena anāgatajātiyā eva khīṇabhāvo pakāsitoti daṭṭhabbaṃ. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ, pubbapadadvayepettha uttarapadalopo. Ekacatupañcakkhandhappabhedāti etthāpi eseva nayo. ‘‘Taṃ so’’tiādi ‘‘kathañca naṃ pajānātī’’ti codanāya sodhanāvacanaṃ. Tattha tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu. Paccavekkhitvāti pajānanāya pubbabhāge pahīnakilesapaccavekkhaṇadassanaṃ. Evañca katvā paccavekkhaṇaparamparāya tathā pajānanā siddhāti daṭṭhabbaṃ. Paccavekkhaṇantaravibhāvanatthameva hi ‘‘jānanto pajānātī’’ti vattamānavacanadvayaṃ vuttaṃ, jānanto hutvā, jānanahetu vā pajānāti nāmāti attho.

Brahmacariyavāso nāma ukkaṭṭhaniddesato maggabrahmacariyassa nibbattanamevāti āha ‘‘parivuttha’’nti, samantato niravasesena vasitaṃ pariciṇṇanti attho. Kasmā panidaṃ so atītakālavasena pajānātīti anuyogenāha ‘‘puthujjanakalyāṇakena hi saddhi’’ntiādi. Puthujjanakalyāṇakopi hi heṭṭhā vuttalakkhaṇo sotāpattiphalasacchikiriyāya paṭipanno nāma dakkhiṇavibhaṅgasuttādīsu (ma. ni. 

我来帮你直译这段巴利文：
"生已尽"这里为了易令凡夫了解如对他人生起责难以"但哪个"等。但以何意图作责难,显示彼意图欲说解释说"还不"等。因为思考即将说的"还不等因为存在"的义而生起这责难,那里"还不他的过去生已尽"指这比丘的过去生,还不以修道已尽。那里说原因"因为先已尽",意思是以修道更先以灭方式已尽。"他的未来生不以修道已尽"如是结合。那里说原因"因为在未来无努力",且这只取未来性的一般以缘显示责难意图之义说,不[取]未来差别因为在未来无修道灭尽加行的意思。因为说只在存在有加行,不在不存在。但这里意指未来差别,且得它的灭尽也有努力。所以说"但以道"等。且"未来差别"说在未修道应生的无间生差别。"他的现在生不以修道已尽"如是结合。那里说原因"因为存在",意思是因为摄于一有而存在。因为在那那有中初生起相是生。但应当见以"但"等以修道经由灭烦恼因显示只未来生已尽性。"在一四五蕴有"指取三有为如所说方式显示生无余已尽性,这里前二词也省略后词。"一四五蕴差别"这里也这方法。"他彼"等是清净"但如何了知它"的责难语。那里"彼"指如所说生。"他"指漏尽比丘。"省察"指显示了知前分省察已断烦恼。且如是作应当见以省察相续成就如是了知。因为只为显示省察差别说两个现在语"知而了知",成为知者,或以知因名为了知的意思。
名为梵行住以胜说只生起道梵行所以说"已住",意思是已遍住修习无余。但为什么他以过去时方式了知这以追问说"因为与善凡夫"等。因为善凡夫也如前说相为证预流果道行者名在财分别经等;

3.379) tathā eva vuttattā. Vasanti nāmāti vasantā eva nāma honti, na vutthavāsā. Tasmāti vutthavāsattā. Nanu ca ‘‘so ‘idaṃ dukkha’’nti yathābhūtaṃ pajānātī’’tiādinā pāḷiyaṃ sammādiṭṭhiyeva vuttā, na sammāsaṅkappādayo, atha kasmā ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhaṃ kiccaṃ niṭṭhāpita’’nti aṭṭhaṅgikassa maggassa sādhāraṇato vuttanti? Sammāsaṅkappādīnampi catukiccasādhanavasena pavattito. Sammādiṭṭhiyā hi catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi sesānaṃ dukkhasacce pariññābhisamayānuguṇāva pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā evāti. Dukkhanirodhamaggesu yathākkamaṃ pariññāsacchikiriyābhāvanāpi yāvadeva samudayapahānatthāti katvā tadattheyeva tāsaṃ pakkhipanena ‘‘kataṃ karaṇīya’’nti padassa adhippāyaṃ vibhāvetuṃ ‘‘tenā’’tiādi vuttaṃ. ‘‘Dukkhamūlaṃ samucchinna’’nti imināpi tadeva pakārantarena vibhāveti.

Kasmā panettha ‘‘kataṃ karaṇīya’’nti atītaniddeso katoti āha ‘‘puthujjanakalyāṇakādayo’’tiādi. Ime pakārā itthaṃ, tabbhāvo itthattanti dasseti ‘‘itthabhāvāyā’’ti iminā, āya-saddo ca sampadānatthe, tadatthāyāti attho. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti vuttaṃ ‘‘evaṃ soḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti magge paccavekkhite taṃkiccapaccavekkhaṇāyapi sukhena siddhito. Evaṃ sādhāraṇato catūsu maggesu paccekaṃ catukiccavasena soḷasakiccabhāvaṃ pakāsetvā tesupi kiccesu pahānameva padhānaṃ tadatthattā itaresaṃ pariññādīnanti tadeva visesato pakāsetuṃ ‘‘kilesakkhayabhāvāya vā’’ti āha.

Apica purimanayena paccavekkhaṇaparamparāya paccavekkhaṇavidhiṃ dassetvā idāni padhānattā pahīnakilesapaccavekkhaṇavidhimeva dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Dutiyavikappe ayaṃ pakāro itthaṃ, tabbhāvo itthattaṃ, āyasaddo cettha sampadānavacanassa kāriyabhūto nissakkattheti dasseti ‘‘itthabhāvato’’ti iminā. ‘‘Imasmā evaṃ pakārā’’ti pana vadanto pakāro nāma pakāravantato atthato bhedo natthi. Yadi hi so bhedo assa, tasseva so pakāro na siyā, tasmā itthaṃ-saddo pakāravantavācako, atthato pana abhedepi sati avayavāvayavitādinā bhedaparikappanāvasena siyā kiñci bhedamatthaṃ, tasmā itthattasaddo pakāravācakoti dasseti. Ayamidha ṭīkāyaṃ, (dī. ni. ṭī. 1.248) majjhimāgamaṭīkāvinayaṭīkādīsu (sārattha. ṭī. 1.14) ca āgatanayo.

Saddavidū pana pavattinimittānusārena evamicchanti – ayaṃ pakāro assāti itthaṃ, pakāravanto. Vicitrā hi taddhitavutti. Tassa bhāvo itthattaṃ, pakāro, imamatthaṃ dassento ‘‘itthabhāvato imasmā evaṃ pakārā’’ti āhāti. Paṭhamavikappepi yathārahaṃ esa nayo. Idāni vattamānakhandhasantānāti sarūpakathanaṃ. Aparanti anāgataṃ. ‘‘Ime pana pañcakkhandhā pariññātā tiṭṭhantī’’ti idāni pāṭho, ‘‘ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhantī’’ti pana majjhimāgamavinayaṭīkādīsu, (sārattha. ṭī. 1.14) idha ca ṭīkāyaṃ (dī. ni. ṭī. 


我来将这段巴利文直译成简体中文：
379. 正如所说那样。所谓"居住"是指正在居住，而不是已经住过。"因此"是指因为已经住过。然而在"他如实了知'这是苦'"等经文中只提到正见，而没有提到正思维等，那么为什么说"在四谛中以四道完成了知、断除、证悟、修习等十六种作用"是八正道共同的呢？因为正思维等也是通过完成四种作用而运作的。当正见在四谛中以完成了知等作用而运作时，正思维等其余项目在苦谛中也随顺了知现观而运作，在其他诸谛中它们以断除现观等方式运作也是明显的。在苦、灭、道谛中，了知、证悟、修习等依次都是为了断除集谛而设，因此为了说明"所作已办"这句话的含义，才说"因此"等等。"已断除苦的根本"这句话也是从另一个角度说明同样的意思。
为什么在这里用过去时说"所作已办"呢？为了解释这点才说"从凡夫贤善"等等。"为了这种状态"这个词中，"这些形态如是"，其状态为"如是性"，其中āya词是表示与格，意思是"为了这个目的"。这里所说的这些形态是指作为圣道作用的了知等，因此说"为了如是十六作用"。因为对于观察圣道的人来说，由于道的力量，这些作用明显地呈现，当观察道时，观察其作用也容易成就。这样从共同的角度说明了在四道中每一道各有四种作用而成为十六作用之后，在这些作用中，断除是最主要的，因为其他的了知等是为了断除而存在，所以特别说"或为了断尽烦恼"。
另外，按照前面的方法显示了观察的次第之后，现在为了显示断除烦恼的观察方法才这样说的，这也应当要理解。在第二种解释中，这种形态是"如是"，其状态是"如是性"，这里的āya词是来源格意义的与格语尾的作用，所以说"从这种状态"。当说"从这样的形态"时，形态与具有形态的事物在本质上没有区别。因为如果有区别，那就不是它的形态了，所以"如是"词表示具有形态的事物，虽然在本质上没有区别，但通过部分与整体等的区分设定，可能会有某些差异，因此"如是性"词表示形态。这是在本注释书、《中部注释》《律藏注释》等中出现的解释方法。
但是语言学家们根据词源的使用情况这样认为：有这种形态的是"如是"，即具有形态的。因为接尾词的用法是多样的。它的状态是"如是性"，即形态，为了显示这个意思才说"从这种状态，从这样的形态"。在第一种解释中也可以根据情况作如是理解。现在说明"现在的蕴相续"的本质。"未来"指将来。现在经文是"这五蕴已被了知而住"，但在《中部注释》《律藏注释》等和本注释书中作"这最后一期五蕴已被了知而住"。

1.248) ulliṅgitapāṭho. Tattha carimakattabhāvasaṅkhātāti ekasantatipariyāpannabhāvena pacchimakattabhāvakathitā. Pariññātāti maggena paricchijja ñātā. Tiṭṭhantīti appatiṭṭhā anokāsā tiṭṭhanti. Etena hi tesaṃ khandhānaṃ apariññāmūlābhāvena apatiṭṭhābhāvaṃ dasseti. Apariññāmūlikā hi patiṭṭhā, tadabhāvato pana appatiṭṭhābhāvo. Yathāha ‘‘kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tadupamaṃ vibhāveti ‘‘chinnamūlakā rukkhā viyā’’ti iminā, yathā chinnamūlakā rukkhā mūlābhāvato appatiṭṭhā anokāsā tiṭṭhanti, evametepi apariññāmūlābhāvatoti. Ayamettha opammasaṃsandanā. Carimakacittanirodhenāti parinibbānacittanirodhena. Anupādānoti anindhano. Apaṇṇattikabhāvanti yesu khandhesu vijjamānesu tathā tathā parikappanāsiddhā paññatti, tadabhāvato tassāpi dharamānakapaññattiyā abhāvena apaññattikabhāvaṃ gamissanti. Paṇṇatti paññattīti hi atthato ekaṃ yathā ‘‘paññāsa paṇṇāsā’’ti. Paññāsa paṇṇādesoti hi akkharacintakā vadanti.



我来将这段巴利文直译成简体中文：
248. 这是被引用的经文。其中"所谓最后一期"是指属于同一相续流中最后的一期生命。"已被了知"是指已被圣道完全认知。"而住"是指无所依止、无处所而住。这是通过显示这些蕴没有未被了知的根本，因而没有依止。因为依止是以未了知为根本的，由于没有这个根本，所以就没有依止。正如所说："诸比丘，如果对段食有贪欲、有喜悦、有渴爱，则识在那里安住增长"等等。
用"如同被砍断根的树"来说明这个譬喻，就像被砍断根的树由于没有根而无所依止、无处所而住，同样这些蕴由于没有未了知的根本而无所依止。这就是这里譬喻的对应关系。"以最后心灭"是指以般涅槃心的灭尽。"无所取"是指无薪柴。"成为无概念之状态"是指当这些蕴存在时，通过种种构想而成立的概念，由于蕴的不存在，连现存的概念也不存在，而达到无概念的状态。因为"概念"和"施设"在意义上是相同的，就像"五十"（paññāsa）和"五十"（paṇṇāsa）一样。因为文字学家们说这是"五十"的不同写法。

249. Yebhuyyena saṃkhipati saṅkucito bhavatīti saṅkhepo, pabbatamatthakaṃ. Tañhi pabbatapādato anukkamena bahulaṃ saṃkhittaṃ saṅkucitaṃ hoti. Tenāha ‘‘pabbatamatthake’’ti, pabbatasikhareti attho. Ayaṃ aṭṭhakathāmuttako nayo – saṅkhipīyati pabbatabhāvena gaṇīyatīti saṅkhepo, pabbatapariyāpanno padeso, tasmiṃ pabbatapariyāpanne padeseti atthoti. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Sapati apadāpi samānā gacchatīti sippi, khuddakā sippi sippiyo kā-kārassa ya-kāraṃ katvā, yo ‘‘muttiko’’tipi vuccati. Savati pasavatīti sambuko, yaṃ ‘‘jalasutti, saṅkhalikā’’ti ca voharanti. Samāhāre yebhuyyato napuṃsakapayogoti vuttaṃ ‘‘sippiyasambuka’’nti. Evamīdisesu. Sakkharāti muṭṭhippamāṇā pāsāṇā. Kathalānīti kapālakhaṇḍāni. Samūhavācakassa ghaṭāsaddassa itthi liṅgassāpi dissanato ‘‘gumba’’nti padassatthaṃ dasseti ‘‘ghaṭā’’ti iminā.

Kāmañca ‘‘sippiyasambukampi sakkharakathalampi macchagumbampi tiṭṭhantampi carantampī’’ti ettha sakkharakathalaṃ tiṭṭhatiyeva, sippiyasambukamacchagumbāni carantipi tiṭṭhantipi, tathāpi sahacaraṇanayena sabbāneva caranti viya evaṃ vuttanti atthaṃ dassento ‘‘tiṭṭhantampi carantampīti etthā’’tiādimāha. Tattha hi ‘‘sakkharakathalaṃ tiṭṭhatiyevā’’tiādinā yathāsambhavamatthaṃ dasseti, ‘‘yathā panā’’tiādinā pana sahacaraṇanayaṃ. Pana-saddo arucisaṃsūcane, tathāpīti attho. Antarantarāti bahūnaṃ gāvīnamantarantarā ṭhitāsu gāvīsu vijjamānāsupi. Gāvoti gāviyo. Itarāpīti ṭhitāpi nisinnāpi. Carantīti vuccanti sahacaraṇanayena. Tiṭṭhantamevātiādīsu ayamadhippāyo – sippiyasambukamacchagumbānaṃ caraṇakiriyāyapi yogato ṭhānakiriyāya anekantattā ekantato tiṭṭhantameva na kadācipi carantaṃ sakkharakathalaṃ upādāya sippiyasambukampi macchagumbampi tiṭṭhantanti vuttaṃ, na tu tesaṃ ṭhānakiriyamupādāya. Tesaṃ pana caraṇakiriyamupādāya ‘‘carantampī’’ti pi-saddalopo hettha daṭṭhabbo. Itarampi dvayanti sippiyasambukamacchagumbaṃ padavasena evaṃ vuttaṃ. Itarañca dvayanti sippiyasambukamacchagumbameva. Carantanti vuttanti etthāpi tesaṃ ṭhānakiriyamupādāya ‘‘tiṭṭhantampī’’ti pi-saddalopo, evamettha aṭṭhakathācariyehi sahacaraṇanayo dassito, ācariyadhammapālattherena pana yathālābhanayopi. Tathā hi vuttaṃ ‘‘kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti, sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantampīti evaṃ yojanā kātabbā’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
249. 大多数情况下收缩和聚集就是"聚集"，指山顶。因为从山脚逐渐向上，多数是收缩聚集的。因此说"在山顶"，意思是在山峰上。这是一种不在注释书中的解释方法：以山的形态被收聚计算为"聚集"，指属于山的区域，即在那属于山的区域。"清澈"是指不混浊，这种清澈是由于没有泥浆，所以说"无泥"。即使没有脚也能行走的叫做"贝"，小贝叫做"sippiyo"，把ka音变成ya音，也叫做"珍珠贝"。流动、产生的叫做"螺"，也称为"水螺"、"小螺"。因为复合词大多用中性，所以说"贝类和螺类"。在这类词中也是如此。"砂石"是拳头大小的石块。"陶片"是碎瓦片。因为表示群体的"ghaṭā"（群）这个词也可见到阴性词形，所以用"群"这个词来说明"gumba"（群）的意思。
虽然在"不论是贝类和螺类，还是砂石陶片，还是鱼群，不论是停住的还是游动的"这句话中，砂石陶片只是停住的，贝类螺类和鱼群既可以游动也可以停住，但是按照伴随的方式，好像都在游动，为了显示这个意思才说"在'停住的还是游动的'中"等等。其中以"砂石陶片只是停住"等来说明按照实际情况的意思，以"但是就像"等来说明伴随的方式。"pana"（但是）这个词表示不满意，意思是"虽然如此"。"在其间"是指即使在许多牛群中间有停住的牛。"牛"是指母牛。"其他的也"是指停住的和坐着的。按照伴随的方式说"在游动"。在"只是停住"等中的意思是：因为贝类螺类和鱼群既有游动的行为又有停住的行为，停住的行为不是绝对的，所以相对于只是停住从不游动的砂石陶片来说，贝类螺类和鱼群也都说是停住的，而不是相对于它们的停住行为来说。但是相对于它们的游动行为来说，这里应当理解省略了"pi"（也）字的"游动的"。"其他两类"是指贝类螺类和鱼群，这是按照词的方式这样说的。"另外两类"也是指贝类螺类和鱼群。在"说是游动的"中，相对于它们的停住行为来说，也省略了"pi"（也）字的"停住的"。这样在这里注释书作者们显示了伴随的方式，而长老法护阿阇黎则也显示了随得方式。因为他说："何必要这种伴随关系呢？这里应当理解是随得的获得。因为依砂石陶片而说'停住的'，依贝类螺类和鱼群而说'停住的和游动的'，应当这样理解。"

1.249). Alabbhamānassāpi atthassa sahayogīvasena desanāmattaṃ pati sahacaraṇanayo, sādhāraṇato desitassāpi atthassa sambhavavasena vivecanaṃ pati yathālābhanayoti ubhayathāpi yujjati.

Evampettha vadanti – aṭṭhakathāyaṃ ‘‘sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipī’’ti iminā yathālābhanayo dassito yathāsambhavaṃ atthassa vivecitattā, ‘‘yathā panā’’tiādinā pana sahacaraṇanayo alabbhamānassāpi atthassa sahayogīvasena desanāmattassa vibhāvitattāti , tadetampi anupavajjameva atthassa yuttattā, aṭṭhakathāyañca tathā dassanassāpi sambhavatoti daṭṭhabbaṃ. ‘‘Tatthā’’tiādi upamāsaṃsandanaṃ. Tīreti udakarahadassa tīre. Udakarahado ca nāma katthaci samuddopi vuccati ‘‘rahadopi tattha gambhīro, samuddo saritodako’’tiādīsu (dī. ni. 3.278). Katthaci jalāsayopi ‘‘rahadopi tattha dharaṇī nāma, yato meghā pavassanti, vassā yato patāyantī’’tiādīsu, (dī. ni. 3.281) idhāpi jalāsayoyeva. So hi udakavasena raho cakkhurahādikaṃ dadātīti udakarahado o-kārassa a-kāraṃ katvā. Saddavidū pana ‘‘udakaṃ haratīti udakarahado niruttinayenā’’ti vadanti.

‘‘Ettāvatā’’tiādinā catutthajjhānāntaraṃ dassitavipassanāñāṇato paṭṭhāya yathāvuttatthassa sampiṇḍanaṃ. Tattha ettāvatāti ‘‘puna caparaṃ mahārāja bhikkhu evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharatī’’tiādinā ettakena, etaparimāṇavantena vā vacanakkamena. Vipassanāñāṇanti ñāṇadassananāmena dassitaṃ vipassanāñāṇaṃ, tassa ca visuṃ gaṇanadassanena heṭṭhā catutthajjhānānantaraṃ vattabbatākāraṇesu tīsu nayesu tatiyanayasseva yuttatarabhāvopi dīpitoti daṭṭhabbaṃ. Manomayañāṇassa iddhividhasamavarodhitabhāve visuddhimagge (visuddhi. 

我来将这段巴利文直译成简体中文：
249. 伴随方式是对于即使无法获得的意义，也依据共同关系而作的单纯说明；随得方式是对于已经从共同角度说明的意义，依据实际情况而作的分析。这两种方式都是合理的。
在这里他们是这样说的：在注释书中以"砂石陶片只是停住，其他的既游动也停住"来显示随得方式，是因为按照实际情况分析了意义；而以"但是就像"等来显示伴随方式，是因为说明了即使无法获得的意义也依据共同关系而作的单纯说明。这种解释也是无可指责的，因为意义是合理的，在注释书中也可能有这样的说明，应当这样理解。"在那里"等是譬喻的对应。"岸"是水池的岸边。"水池"这个词有时也用来指大海，如在"那里有深潭，大海流水"等句中。有时也指水塘，如在"那里有名为持土的水池，从那里云降雨，从那里雨散布"等句中。这里也是指水塘。因为它依水而给予眼睛等隐蔽，所以叫做"水池"，把o音变成a音。但是语言学家们说："因为取水所以叫做水池，这是依词源学的方法。"
"到此为止"等是从第四禅之后所显示的观智开始，总结前面所说的意义。其中"到此为止"是指"再者，大王，比丘如是心得定已⋯⋯引导其心趣向智见"等这么多，或者说是有这么多数量的言说次第。"观智"是以智见之名显示的观智，由于单独计数显示它，应当理解这也表明在第四禅之后应当说明的三种方式中，第三种方式是最合适的。关于意生智与神通的关系，在清净道论中⋯⋯

2.379 ādayo) vuttepi idha pāḷiyaṃ visuṃ desitattā visuṃ eva gahaṇaṃ, tathā desanā ca pāṭiyekkasandiṭṭhikasāmaññaphalatthāti daṭṭhabbaṃ. Anāgataṃsañāṇayathākammūpagañāṇadvayassa pāḷiyaṃ anāgatattā ‘‘dibbacakkhuvasena nipphanna’’nti vuttaṃ, tabbasena nipphannattā taggahaṇeneva gahitaṃ taṃ ñāṇadvayanti vuttaṃ hoti. Dibbacakkhussa hi anāgataṃsañāṇaṃ, yathākammūpagañāṇañcāti dvepi ñāṇāni paribhaṇḍāni hontīti. Dibbacakkhuñāṇanti cutūpapātañāṇanāmena dassitaṃ dibbacakkhuñāṇaṃ.

Sabbesaṃ pana dasannaṃ ñāṇānaṃ ārammaṇavibhāgassa visuddhimagge anāgatattā tatthānāgatañāṇānaṃ ārammaṇavibhāgaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesanti dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā dasasu ñāṇesu. Bhūmibhedato parittamahaggataṃ, kālabhedato atītānāgatapaccuppannaṃ, santānabhedato ajjhattabahiddhā cāti vipassanāñāṇaṃ sattavidhārammaṇaṃ. Parittārammaṇāditikattayeneva hi tassa ārammaṇavibhāgo, na maggārammaṇatikena. Nimmitarūpāyatanamattamevāti attanā nimmitaṃ rūpārammaṇameva, attanā vā nimmite manomaye kāye vijjamānaṃ rūpāyatanamevātipi yujjati. Idañhi tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na pana tattha gandhāyatanādīnamabhāvato . Na hi rūpakalāpo gandhāyatanādivirahito atthīti sabbathā parinipphannameva nimmitarūpaṃ. Tenāha ‘‘parittapaccuppannabahiddhārammaṇa’’nti, yathākkamaṃ bhūmikālasantānabhedato tibbidhārammaṇanti attho. Nibbānavasena ekadhammārammaṇampi samānaṃ āsavakkhayañāṇaṃ parittārammaṇāditikavasena tividhārammaṇaṃ dassetuṃ ‘‘appamāṇabahiddhānavattabbārammaṇa’’nti vuttaṃ. Tañhi parittatikavasena appamāṇārammaṇaṃ, ajjhattikavasena bahiddhārammaṇaṃ, atītatikavasena navattabbārammaṇañca hoti.

Uttaritarasaddo, paṇītatarasaddo ca pariyāyoti dasseti ‘‘seṭṭhatara’’nti iminā. Ratanakūṭaṃ viya kūṭāgārassa arahattaṃ kūṭaṃ uttamaṅgabhūtaṃ bhagavato desanāya arahattapariyosānattāti āha ‘‘arahattanikūṭenā’’ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataparamasallekhapaṭipattiparidīpiniṃ jhānābhiññādiuttarimanussadhammavibhūsiniṃ cuddasavidhamahāsāmaññphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ sāmaññaphaladesanaṃ ratanāgāraṃ viya ratanakūṭena arahattakūṭena niṭṭhāpesi ‘‘vimuttasmi’’nti iminā, arahattaphalassa desitattāti attho.

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā



我来将这段巴利文直译成简体中文：
379. 虽然在清净道论等中说到意生智与神通的关系，但在这里经文中是分别说明的，所以要分别理解，这样的教说是为了显示各自的现见和沙门果的利益。由于经文中没有提到未来分智和随业趣智这两种智，所以说"依天眼而成就"，因为这两种智是依天眼而成就的，所以通过说天眼就已经包含了这两种智的意思。因为这两种智，即未来分智和随业趣智，都是天眼的附属智。"天眼智"是以死生智的名称显示的天眼智。
因为所有十种智的所缘分类在清净道论中没有提到，所以为了显示那里没有提到的诸智的所缘分类而说"这些"等。"这些"是指十种智。"其中"是指在那所缘分类中，或者在那十种智中。观智有七种所缘：依地的区别有欲界和广大界，依时间的区别有过去、未来、现在，依相续的区别有内和外。因为它的所缘分类只是通过有限所缘等三组，而不是通过道所缘三组。"只是所化的色处"是指只以自己所化的色所缘，或者说只是存在于自己所化的意生身中的色处，这也是合理的。这是因为这种智只缘于正在被化现的意生身中的色处而转起，并不是因为其中没有香处等。因为色聚不可能缺少香处等，所以所化色是完全圆满的。因此说"有限、现在、外所缘"，意思是依次按照地、时间、相续的区别有三种所缘。漏尽智虽然以涅槃为所缘而是单一法所缘，但为了显示它依有限所缘等三组而有三种所缘，所以说"无量、外、不可说所缘"。因为它依有限三组而成为无量所缘，依内外而成为外所缘，依过去三组而成为不可说所缘。
以"最胜"来显示"更殊胜"和"更微妙"这两个词是同义词。说"以阿罗汉为顶点"是因为就像宝顶是重阁的顶点一样，阿罗汉是世尊教说的最高点，因为世尊的教说以阿罗汉为究竟。"结束了开示"的意思是：以"已解脱"这句话完成了这个像宝殿一样以阿罗汉为顶点的沙门果开示。这个开示揭示了外道论师的主张，摧毁了各种欺诈、谄媚等邪命，阐明了以三种戒庄严的最高节俭行，装饰以禅定神通等上人法，庄严以十四种大沙门果，是其他人所不共有的沙门果开示，因为已经说到了阿罗汉果。
阿阇世王成为优婆塞的开示注释

250. Ettāvatā bhagavatā desitassa sāmaññaphalasuttassa atthavaṇṇanaṃ katvā idāni dhammasaṅgāhakehi saṅgītassa ‘‘evaṃ vutte’’tiādipāṭhassapi atthavaṇṇanaṃ karonto paṭhamaṃ sambandhaṃ dassetuṃ ‘‘rājā’’tiādimāha. Tattha tatthāti tasmiṃ tasmiṃ sāmaññaphale, suttapadese vā. Karaṇaṃ kāro, sādhu iti kāro tathā, ‘‘sādhu bhagavā, sādhu sugatā’’tiādinā taṃ pavattento. Ādimajjhapariyosānanti desanāya ādiñca majjhañca pariyosānañca. Sakkaccaṃ sādaraṃ gāravaṃ sutvā, ‘‘cintetvā’’ti ettha idaṃ pubbakālakiriyāvacanaṃ. Ime pañhe puthū samaṇabrāhmaṇe pucchanto ahaṃ ciraṃ vata amhi, evaṃ pucchantopi ahaṃ thuse koṭṭento viya kañci sāraṃ nālatthanti yojanā. Tathā yo…pe… vissajjesi, tassa bhagavato guṇasampadā aho vata. Dasabalassa guṇānubhāvaṃ ajānanto ahaṃ vañcito suciraṃ vata amhīti. Vañcitoti ca aññāṇena vañcito āvaṭṭito, mohena paṭicchādito amhīti vuttaṃ hoti. Tenāha ‘‘dasabalassa guṇānubhāvaṃ ajānanto’’ti. Sāmaññajotanā hi visese avatiṭṭhati. Cintetvā āvikarontoti sambandho. Ullaṅghanasamatthāyapi ubbegapītiyā anullaṅghanampi siyāti āha ‘‘pañcavidhāya pītiyā phuṭasarīro’’ti. Phuṭasarīroti ca phusitasarīroti attho, na byāpitasarīroti sabbāya pītiyā abyāpitattā. Tanti attano pasādassa āvikaraṇaṃ, upāsakattapavedanañca. Āraddhaṃ dhammasaṅgāhakehi.

Abhikkantāti atikkantā vigatā, vigatabhāvo ca khayo evāti āha ‘‘khaye dissatī’’ti. Tathā hi vuttaṃ ‘‘nikkhanto paṭhamo yāmo’’ti. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāmāti vuttaṃ ‘‘sundare’’ti.

‘‘Ko me’’tiādi gāthā vimānavatthumhi (vi. va. 857). Tattha koti devanāgayakkhagandhabbādīsu katamo. Meti mama. Pādānīti pāde, liṅgavipariyāyoyaṃ. Iddhiyāti īdisāya deviddhiyā. Yasasāti īdisena parivārena, parijanena ca. Jalanti jalanto vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena, abhirūpenāti vuttaṃ hoti. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā obhāsayanto. Cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karonto ko vandatīti sambandho.

Abhirūpeti atirekarūpe uḷāravaṇṇena sampannarūpe. Abbhānumodaneti abhianumodane abhippamoditabhāve. Kimatthiyaṃ ‘‘abbhānumodane’’ti vacananti āha ‘‘tasmā’’tiādi. Yuttaṃ tāva hotu abbhānumodane, kasmā panāyaṃ dvikkhattuṃ vuttoti codanāya sodhanāmukhena āmeḍitavisayaṃ niddhāreti ‘‘bhaye kodhe’’tiādinā, iminā saddalakkhaṇena hetubhūtena evaṃ vutto, iminā ca iminā ca visayenāti vuttaṃ hoti. ‘‘Sādhu sādhu bhante’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento evamāhātipi sambandhaṃ vadanti. Tattha ‘‘coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ, ‘‘vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhū’’tiādīsu (saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare, ‘‘abhikkamathāyasmanto abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (saṃ. ni. 

我来将这段巴利文直译成简体中文：
250. 在完成了世尊所说的沙门果经的义释之后，现在为了作出结集者们所结集的"如是说"等经文的义释，首先为了显示关联而说"王"等。其中"在那里"是指在每一种沙门果中，或者在经文中。"作"是造作，"善哉作"是像那样，是指以"善哉世尊，善哉善逝"等方式来进行。"始中终"是指教说的开始、中间和结尾。恭敬地、尊重地、恭敬地听了，这里"思考"是表示前时的动作。这句话的关联是：我长久以来询问这些问题向众多沙门婆罗门，这样询问却像打谷糠一样得不到任何精髓。同样，对于那位⋯⋯作答的世尊的功德圆满，真是太好了。我不知道十力世尊的功德威力，真是被欺骗太久了。"被欺骗"的意思是说被无知欺骗、转动，被愚痴遮蔽。因此说"不知道十力世尊的功德威力"。因为共相的光明会止住于特相。思考后表露出来，这是关联。即使是能使人跳跃的喜悦也可能不跳跃，所以说"全身充满五种喜悦"。"全身充满"的意思是身体被触及，而不是遍满身体，因为不是所有的喜悦都遍满。"那个"是指表露自己的净信，以及宣告为优婆塞。这是由结集者们开始的。
"殊胜"是指超越、消失，消失的状态就是灭尽，所以说"在灭尽中可见"。因此说"初夜已过"。"更殊胜"是指非常可意、悦意，这样的就叫做美好、吉祥，所以说"美好"。
"谁是我"等偈颂出自天宫事。其中"谁"是指在天、龙、夜叉、乾闼婆等中的哪一个。"我的"是属于我的。"诸足"是指足，这是词性的变化。"以神通"是以这样的天神通力。"以威力"是以这样的眷属和随从。"光耀"是光辉、照耀。"以殊胜"是以非常可意、可爱的，意思是说以美好的。"以容色"是以肤色、身体的光泽。"照耀一切方"是照耀所有十方。如月亮、太阳一样使一切成为一光、一明，是谁在礼敬，这是关联。
"美好"是指殊胜的容貌，具足殊胜的容色。"随喜"是指随顺欢喜、极其欢喜的状态。为了说明为什么说"随喜"这个词而说"因此"等。即使在随喜时是合适的，但为什么要说两次呢？为了解答这个质问，通过澄清的方式以"在恐惧、愤怒"等来确定重复的范围，意思是说依据这个语言规则为因而如此说，在这个和这个范围内。另有人说关联是这样的：以"善哉善哉，尊者"的重复方式显示意义之后，为了确定其范围而如此说。其中在"盗贼盗贼"、"蛇蛇"等句中，重复是由于恐惧；在"刺啊刺啊"、"打啊打啊"等句中，重复是由于愤怒；在"善哉善哉"等句中，重复是由于赞叹；在"去啊去啊"、"割啊割啊"等句中，重复是由于急迫；在"来啊来啊"等句中，重复是由于好奇；在"思惟着佛陀佛陀"等句中，重复是由于惊叹；在"请前进，具寿们，请前进，具寿们"等句中，重复是由于欢喜；在"独子在哪里，独子在哪里"等句中⋯⋯

2.63) soke, ‘‘aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; dī. ni. 

我来将这段巴利文直译成简体中文：
63. 在"啊呀幸福，啊呀幸福"等句中是由于悲伤；在"啊多么快乐，啊多么快乐"等句中⋯⋯

3.305) pasāde. Casaddo avuttasamuccayattho, tena garahā asammānādīnaṃ saṅgaho daṭṭhabbo. ‘‘Pāpo pāpo’’tiādīsu hi garahāyaṃ, ‘‘abhirūpaka abhirūpakā’’tiādīsu asammāne. Evametesu navasu, aññesu ca visayesu āmeḍitavacanaṃ budho kareyya, yojeyyāti attho. Āmeḍanaṃ punappunamuccāraṇaṃ, āmeḍīyati vā punappunamuccārīyatīti āmeḍitaṃ, ekassevatthassa dvattikkhattuṃ vacanaṃ. Meḍisaddo hi ummādane, āpubbo tu dvattikkhattumuccāraṇe vattati yathā ‘‘etadeva yadā vākya-māmeḍayati vāsavo’’ti.

Evaṃ āmeḍitavasena dvikkhattuṃ vuttabhāvaṃ dassetvā idāni nayidaṃ āmeḍitavaseneva dvikkhattuṃ vuttaṃ, atha kho paccekamatthadvayavasenapīti dassento ‘‘atha vā’’tiādimāha. Āmeḍitavasena atthaṃ dassetvā vicchāvasenāpi dassento evamāhātipi vadanti, tadayuttameva byāpetabbassa dvikkhattumavuttattā. Byāpetabbassa hi byāpakena guṇakiriyādabbena byāpanicchāya dvattikkhattuṃ vacanaṃ vicchā yathā ‘‘gāmo gāmo ramaṇīyo’’ti. Tattha abhikkantanti abhikkamanīyaṃ, tabbhāvo ca atiiṭṭhatāyāti vuttaṃ ‘‘atiiṭṭha’’ntiādi, padattayañcetaṃ pariyāyavacanaṃ. Etthāti dvīsu abhikkantasaddesu. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaliṅgena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammadesanāyevāti katvā ‘‘yadidaṃ bhagavato dhammadesanā’’ti āha, yāyaṃ bhagavato dhammadesanā mayā sutā, tadidaṃ bhagavato dhammadesanāsaṅkhātaṃ vacanaṃ abhikkantanti attho. Evaṃ paṭiniddesopi hi atthato abhedattā yutto eva ‘‘yattha ca dinnaṃ mahapphalamāhū’’tiādīsu (vi. va. 888) viya. ‘‘Abhikkanta’’nti vuttassa vā atthamattadassanaṃ etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo, kāriyavipariṇāmavasena cettha vibhattivipariṇāmatā. Vacananti hettha seso, abhikkantaṃ bhagavato vacanaṃ, yāyaṃ bhagavato dhammadesanā mayā sutā, sā abhikkantaṃ abhikkantāti attho. Dutiyapadepi ‘‘abhikkantanti pasādanaṃ apekkhitvā napuṃsakaliṅgena vutta’’ntiādinā yathārahamesa nayo netabbo.


我来将这段巴利文直译成简体中文：
305. 在净信中。"ca"（和）这个词具有包括未说的意思，由此应当理解它包括了呵责、不敬等。因为在"邪恶啊邪恶啊"等句中是呵责，在"美男子啊美男子啊"等句中是不敬。智者应当在这九种和其他范围内造作、运用重复语，这是意思。重复是再三地发音，或者说重复就是被再三地发音，是同一个意思说两三遍。因为"meḍi"这个词用于疯狂，加上"ā"前缀则用于说两三遍，就像"当帝释天重复这句话时"这样。
这样显示了依重复而说两遍的情况之后，现在为了显示这不仅仅是依重复说两遍，而且是依各自两种意义而说，所以说"或者"等。有人说是这样说是为了在显示依重复的意思之后，也显示依遍及的意思，这是不合适的，因为所要遍及的并没有说两遍。因为遍及是指所要遍及的被能遍及的功德、作用等事物遍及的愿望而说两三遍，如"村村可意"。其中"殊胜"是值得赞叹的，其状态是极其可意的，所以说"极其可意"等，这三个词是同义词。"在这里"是指在两个"殊胜"字中。考虑到"殊胜"这个词而用中性来说，但那是世尊的言语即是法义，所以说"也就是世尊的法义"，意思是我所听闻的世尊的这个法义，这就是所谓世尊的法义的言语是殊胜的。这样的回指也是合适的，因为在意义上是无差别的，就像在"他们说在那里布施有大果"等句中一样。或者这是显示所说的"殊胜"的意思而已，所以应当理解依意义而有词性和语尾的变化，而这里依作用的变化而有语尾的变化。这里补充"言语"，世尊的言语是殊胜的，我所听闻的世尊的这个法义是殊胜、殊胜的，这是意思。在第二句中也应当按照"考虑到净信而用中性来说"等，按照适当的方式来理解这个方法。


‘‘Bhagavato vacana’’ntiādinā atthadvayasarūpaṃ dasseti. Tattha dosanāsanatoti rāgādikilesadosaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanavasena adhigamāpanato. Ye guṇe desanā adhigameti, tesu ‘‘guṇādhigamanato’’ti vuttesuyeva guṇesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpadhānā hi lokiyā guṇā, paññāpadhānā lokuttarāti, padhānaniddeso cesa desanāya adhigametabbehi sīlasamādhidukādīhipi yojanāsambhavato. Aññampi atthadvayaṃ dasseti ‘‘sātthato’’tiādinā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Avadātaṃ, odātanti ca atthato ekaṃ. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamettha attho veditabbo. Ādisaddena pana saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādaviddhaṃsanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvāravidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

Na kevalaṃ padadvayeneva, tato parampi catūhi upamāhīti pi-saddo sampiṇḍanattho. ‘‘Cakkhumanto rūpāni dakkhantī’’ti idaṃ ‘‘telapajjotaṃ dhāreyyā’’ti catutthaupamāya ākāramattadassanaṃ, na pana upamantaradassananti āha ‘‘catūhi upamāhī’’ti. Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. ‘‘Hatthe gahetvā’’ti samācikkhaṇadassanatthaṃ vuttaṃ, ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādinā vacanamattaṃ avatvā ‘‘esa maggo, evaṃ gacchā’’ti hatthe gahetvā nissandehaṃ dasseyyāti vuttaṃ hoti. Kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nirantararukkhagahanena ekagghano vanasaṇḍo ghanavanasaṇḍo. Meghassa paṭalaṃ meghapaṭalaṃ, meghacchannatāti vuttaṃ hoti. Nikkujjitaṃ ukkujjeyyāti kassacipi ādheyyassa anādhārabhūtaṃ kiñci bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya upari mukhaṃ ṭhapeyya. Heṭṭhāmukhajātatāya vimukhaṃ, adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ nikkujjitapadassa yathādassitena atthadvayena yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Attano sabhāveneva hi esa rājā saddhammavimukho, pāpamittena pana devadattena pitughātādīsu uyyojitattā asaddhamme patitoti. Vuṭṭhāpentena bhagavatāti sambandho.


我来将这段巴利文直译成简体中文：
以"世尊的言语"等显示两种意义的本质。其中"除灭过失"是因为消灭贪等烦恼过失。"获得功德"是因为依成就而使人获得戒等功德。在教说所使人获得的功德中，在已说的"获得功德"中的功德中应当显示主要的功德，所以为了先显示那些主要的功德而说"生起信心、生起智慧"。因为世间的功德以信心为主，出世间的功德以智慧为主，这是说主要的，因为也可能与应当通过教说获得的戒定等相应。以"有义"等显示另外两种意义。因为具足戒等意义所以"有义"。因为具足本质语言所以"有文"。因为使用容易理解的语词所以"浅显"。因为意义细腻微妙难以理解所以"深奥"。因为使用柔和、柔软、甜美的语词所以"悦耳"。因为意义广大清净可爱所以"入心"。因为摧破慢心和过慢所以"不自赞"。因为压服傲慢和暴躁所以"不毁他"。因为以利益的意向运行、平息他人的贪欲热恼等所以"悲悯清凉"。因为破除烦恼黑暗所以"智慧清净"。清净和白净在意义上是一样的。因为如迦陵频伽鸟声音优美所以"悦人"。因为前后无矛盾、极清净所以"耐推敲"。因为悦人所以"听时快乐"。因为耐推敲、以利益意乐运行所以"考察有益"，应当这样理解这里的意义。以"等"字应当理解包括了"因为转离轮回之轮"、"因为转动正法之轮"、"因为摧破邪说"、"因为建立正说"、"因为拔除不善根"、"因为种植善根"、"因为关闭恶趣之门"、"因为开启天道之门"、"因为平息缠缚"、"因为根除随眠"等。
不仅仅是两个词，还有之后的四个譬喻，"pi"（也）字有总括的意思。"有眼者将见诸色"这是显示"将持灯光"这第四个譬喻的样子而已，不是显示另外的譬喻，所以说"以四个譬喻"。"倒置"是被某人倒置。"自然向下"是自然而然向下。"扶起"是使其开放。说"手把手"是为了显示教导，意思是说不只是说"向东走，向北走"等言语而已，而是手把手地明确指示"这是道路，这样走"。"黑分十四"是黑月十四日。"茂密林"是因为树木连续茂盛成为一片的林地。"云层"是云的遮盖，意思是说被云遮蔽。"覆器使正"是使某个不能容纳任何应当容纳之物的器皿，通过使其成为容器而使其正立，使其向上。"倒置"这个词的两种已显示的意义，应当分别与"因为自然向下而背离"、"因为倒置而堕于非法"这两个词适当地配合，而不是按照次序。因为这个国王本性上就背离正法，又因为被恶友提婆达多怂恿而造作杀父等事而堕于非法。与"正在扶起的世尊"相关联。


‘‘Kassapassa bhagavato’’tiādinā tadā raññā avuttassāpi atthāpattimattadassanaṃ. Kāmañca kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti, [a. ni. 

我来将这段巴利文直译成简体中文：
以"迦叶世尊"等是显示当时国王虽未说出但意义已含摄的内容。虽然欲贪等也都是遮蔽，因为是障碍，但邪见特别具有遮蔽性，因为使众生以邪执著的方式执持，所以说"被邪见丛林遮蔽"。因此世尊说："诸比丘，我说邪见是最极重的过失"⋯⋯;

1.310 (atthato samānaṃ)] micchādiṭṭhisaṅkhātagumbapaṭicchannanti attho. ‘‘Micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantenā’’ti vadanto sabbabuddhānaṃ ekāva anusandhi, ekaṃva sāsananti katvā kassapassa bhagavato sāsanampi iminā saddhiṃ ekasāsanaṃ karotīti daṭṭhabbaṃ. Aṅguttaraṭṭhakathādīsupi hi tathā ceva vuttaṃ, evañca katvā micchādiṭṭhigahanapaṭicchannassa sāsanassa vivaraṇavacanaṃ upapannaṃ hotīti.

Sabbo akusaladhammasaṅkhāto apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo mokkhamaggato micchā vitatho maggoti katvā. Teneva hi tadubhayassa paṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sabbo hi kusaladhammo saggamaggo. Sammādiṭṭhiādayo aṭṭha sammattadhammā mokkhamaggo. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Dhāreyyāti dhareyya, samāhareyya samādaheyyāti attho. Buddhādiratanarūpānīti buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇāyatanāni. Tesaṃ buddhādiratanarūpānaṃ paṭicchādakassa mohandhakārassa viddhaṃsakaṃ tathā. Desanāsaṅkhātaṃ pajjotaṃ tathā. Tadubhayaṃ tulyādhikaraṇavasena viyūhitvā tassa dhārako samādahakoti atthena ‘‘tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakenā’’ti vuttaṃ. Etehi pariyāyehīti yathāvuttehi nikkujjitukkujjanapaṭicchannavivaraṇamaggācikkhaṇatelapajjotadhāraṇa saṅkhāta catubbidhopamopamitabbappakārehi, yathāvuttehi vā nānāvidhakuhanalapanādimicchājīvavidhamanādivibhāvanapariyāyehi. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

‘‘Eva’’ntiādinā ‘‘esāha’’ntiādipāṭhassa sambandhaṃ dasseti. Pasannacittatāyapasannākāraṃ karoti. Pasannacittatā ca imaṃ desanaṃ sutvā evāti atthaṃ ñāpetuṃ ‘‘imāya desanāyā’’tiādi vuttaṃ. Imāya desanāya hetubhūtāya. Pasannākāranti pasannehi sādhujanehi kattabbasakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇatā pana anatthanisedhanena, atthasampādanena cāti vuttaṃ ‘‘aghassa tātā,hitassa ca vidhātā’’ti. Aghassāti nissakke sāmivacanaṃ, pāpatoti attho. Dukkhatotipi vadanti keci. Tāyati avassayaṃ karotīti tātā. Hitassāti upayogatthe sāmivacanaṃ. Vidahati saṃvidhānaṃ karotīti vidhātā. ‘‘Iti iminā adhippāyenā’’ti vadanto ‘‘itisaddo cettha luttaniddiṭṭho, so ca ākārattho’’ti dasseti. Saraṇanti gamanaṃ. Hitādhippāyena bhajanaṃ, jānanaṃ vā, evañca katvā vinayaṭṭhakathādīsu ‘‘saraṇanti gacchāmī’’ti saheva itisaddena attho vuttoti. Ettha hi nāyaṃ gami-saddo nī-saddādayo viya dvikammiko, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha itisaddo luttaniddiṭṭhoti veditabbaṃ, evañca katvā ‘‘yo buddhaṃ saraṇaṃ gacchati, so buddhaṃ vā gaccheyya saraṇaṃ vā’’ti (khu. pā. aṭṭha. 1.gamatīyadīpanā) khuddakanikāyaṭṭhakathāya uddhaṭā codanā anavakāsā. Na hi gami-saddaṃ duhādinyādigaṇikaṃ karonti akkharacintakāti. Hotu tāva gami-saddassa ekakammabhāvo, tathāpi ‘‘gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa’’ntiādīsu (saṃ. ni. 1.159; 

我来将这段巴利文直译成简体中文：
310. 【在意义上相同】意思是被称为邪见的灌木丛所遮蔽。说"正在开显被邪见丛林遮蔽的教法"是表明一切佛陀都是同一个结论、同一个教法，所以使迦叶世尊的教法与此成为一个教法，应当如此理解。因为在《增支部注》等中也是这样说的，这样说开显被邪见丛林遮蔽的教法的话就合适了。
一切被称为不善法的趣向恶趣之道是邪道，因为是应当厌恶的道路。与正见等完全相对的邪见等八种邪性之法是邪道，因为是从解脱道偏离、虚妄的道路。因此为了指这两者的对立而说"正在开显天道与解脱道"。因为一切善法是天道，正见等八种正性之法是解脱道。依靠酥油等的灯不如依靠油的那样明亮，所以取"油灯"。"将持"是将保持，意思是将聚集、将安置。"佛等宝相"是佛等三宝的色处。那样地破除遮蔽那些佛等宝相的痴暗，那样地持有称为教说的光明，依等位关系组合那两者，以"持有破除遮蔽的痴暗和教说光明的"的意思说为持有者、安置者。"以这些方式"是以已说的倒置使正、遮蔽开显、指示道路、持油灯这四种譬喻和所譬喻的方式，或者以已说的破除种种欺诈、谄媚等邪命等的显明方式。因此说"以种种方式开显法"。
以"如是"等显示与"我这样"等经文的关联。因为心清净而作清净的表示。为了使人知道心清净是因为听闻了这个教说，所以说"因为这个教说"等。以这个教说为因。"清净的表示"是清净的善人们应当作的恭敬。"皈依"是归趣。所以说"究竟依止"。究竟依止性是因为遮止无益和成就有益，所以说"苦的救护者、利益的施与者"。"苦的"是属格的离格用法，意思是"从罪恶"。有些人说是"从痛苦"。因为救护、作依止所以是救护者。"利益的"是宾格的属格用法。因为施设、作安排所以是施与者。说"以这个意趣"是显示"这里iti(意思是)词是省略说的，它表示方式"。"皈依"是前往。是以利益的意趣亲近，或者是了知，这样在《律注》等中就与iti(意思是)词一起说"我皈依"的意思。因为这里这个gami(去)词不像nī(引导)词等是有两个宾语的，所以就像说"引导山羊到村庄"，不能说"我皈依世尊为皈依"，而应当说"我去皈依"，所以应当理解这里iti(意思是)词是省略说的，这样在《小部注》中提出的质难"皈依佛的人，他是去佛还是去皈依"就没有立足之地。因为研究语言的人不把gami(去)词放在duh(挤奶)等语根组里。暂且不说gami(去)词只有一个宾语，即使如此，在"他去东方，他去西方"等句中⋯⋯

3.87) viya ‘‘bhagavantaṃ, saraṇa’’nti padadvayassa samānādhikaraṇatā yuttāti? Na, tassa padadvayassa samānādhikaraṇabhāvānupapattito. Tassa hi samānādhikaraṇabhāve adhippete paṭihatacittopi bhagavantaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato nāma siyā. Yañhi taṃ ‘‘buddho’’ti visesitaṃ saraṇaṃ, tamevesa gatoti, na cettha anupapattikena atthena attho, tasmā ‘‘bhagavanta’’nti gamanīyatthassa dīpanaṃ, ‘‘saraṇa’’nti pana gamanākārassāti vuttanayena itilopavaseneva attho gahetabboti. Dhammañca saṅghañcāti etthāpi eseva nayo. Honti cettha –

‘‘Gamissa ekakammattā, itilopaṃ vijāniyā;

Paṭighātappasaṅgattā, na ca tulyatthatā siyā.

Tasmā gamanīyatthassa, pubbapadaṃva jotakaṃ;

Gamanākārassa paraṃ, ityuttaṃ saraṇattaye’’ti.

‘‘Iti iminā adhippāyena bhagavantaṃ gacchāmī’’ti pana vadanto aneneva adhippāyena bhajanaṃ, jānanaṃ vā saraṇagamanaṃ nāmāti niyameti. Tattha ‘‘gacchāmī’’tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, ‘‘gacchāmī’’ti etassa vā anaññasādhāraṇatādassanavasena pāṭiyekkameva atthavacanaṃ ‘‘bhajāmī’’tiādipadattayaṃ. Bhajanañhi saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacarabhāvo, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasādhāraṇataṃyeva dasseti. Evaṃ ‘‘gacchāmī’’ti padassa gatiatthaṃ dassetvā buddhiatthampi dassetuṃ ‘‘evaṃ vā’’tiādimāha, tattha evanti ‘‘bhagavā me saraṇa’’ntiādinā adhippāyena. Kasmā pana ‘‘gacchāmī’’ti padassa ‘‘bujjhāmī’’ti ayamattho labbhatīti codanaṃ sodheti ‘‘yesañhī’’tiādinā, anena ca niruttinayamantarena sabhāvatova gamudhātussa buddhiatthoti dīpeti. Dhātūnanti mūlasaddasaṅkhātānaṃ i, yā, kamu, gamuiccādīnaṃ.

‘‘Adhigatamagge, sacchikatanirodhe’’ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi ‘‘yathānusiṭṭhaṃ paṭipajjatī’’ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttisambhavoti. Evaṃ anekehipi vinaya- (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) suttantaṭīkākārehī (dī. ni. ṭī. 1.250) vuttaṃ, tadetaṃ sammattaniyāmokkamanavasena nippariyāyato apāyavinimuttake sandhāya vuttaṃ, tadanupapattivasena pana pariyāyato apāyavinimuttakaṃ kalyāṇaputhujjanampi ‘‘yathānusiṭṭhaṃ paṭipajjamāne’’ti padena dassetīti daṭṭhabbaṃ. Tathā hesa dakkhiṇavibhaṅgasuttādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
87. 像⋯⋯那样"世尊"和"皈依"这两个词是同格合适吗？不,因为这两个词不适合作为同格。因为如果认为它们是同格,即使带着反感心接近世尊的人也会被称为皈依佛。因为那个被称为"佛"的皈依,他就是皈依那个,这里不能用不合适的意思来理解,所以应当取"世尊"是表示所趣向的对象,"皈依"则是表示趣向的方式,按照所说的方式依省略"意思是"来理解。对于"法和僧"也是同样的方法。这里有偈颂：
"因为去只有一个对象,应知省略'意思是';
因为会导致反感,也不会是同格。
所以前面的词表示所趣对象,
后面的表示趣向方式,在三皈依中如是说。"
说"以这个意趣我去向世尊"是确定以这个意趣亲近或了知就是皈依。其中在"我去"等中,后面的词是前面的词的意思的解释,或者"我去"这个词的三个解释词"我亲近"等是为了显示它的特殊性而各自解释。因为亲近是以皈依的意趣接近,亲侍是成为亲近者,礼敬是以行作义务和回报义务来侍奉,这样在一切方面都只是显示它的特殊性。这样显示了"我去"这个词的去的意思之后,为了也显示觉知的意思而说"或者这样"等,其中"这样"是以"世尊是我的皈依"等的意趣。为什么"我去"这个词可以有"我觉知"这个意思呢？用"因为那些"等来澄清这个质问,以此表明除了语源的方法之外,gamu(去)语根本性上就有觉知的意思。"语根"是指被称为根本语音的i(去)、yā(去)、kamu(去)、gamu(去)等。
以"已证得道、已证悟灭"这两个词也只显示了处于果位的人,不是处于道位的人,所以为了显示他们而说"以及如教导而实践的人"。但是良善凡夫不也说是"如教导而实践"吗？虽然这样说,但是从无比喻的意义来说只有处于道位的人才应该这样说,其他人不是,因为没有进入正性决定。因为这样只说他们"维护不堕恶趣的人"。因为只有通过进入正性决定才有可能解脱恶趣。这样被许多律注、经注的作者们所说,这是依进入正性决定从无比喻的意义来说是指解脱恶趣的人,但是依那个不相违的意义从比喻的意义来说,以"如教导而实践的人"这个词也显示解脱恶趣的良善凡夫,应当这样理解。因为这个在《施分别经》等中...

3.379) sotāpattiphalasacchikiriyāya paṭipannabhāvena vuttoti, chattavimāne (vi. va. 886 ādayo) chattamāṇavako cettha nidassanaṃ. Adhigatamagge, sacchikatanirodhe ca yathānusiṭṭhaṃ paṭipajjamāne ca puggale apāyesu apatamāne katvā dhāretīti sapāṭhasesayojanā. Atītakālikena hi purimapadadvayena phalaṭṭhānameva gahaṇaṃ, vattamānakālikena ca pacchimena padena saha kalyāṇaputhujjanena maggaṭṭhānameva. ‘‘Apatamāne’’ti pana padena dhāraṇākāradassanaṃ apatanakaraṇavaseneva dhāretīti, dhāraṇasarūpadassanaṃ vā. Dhāraṇaṃ nāma apatanakaraṇamevāti, apatanakaraṇañca apāyādinibbattakakilesaviddhaṃsanavasena vaṭṭato niyyānameva. ‘‘Apāyesū’’ti hi dukkhabahulaṭṭhānatāya padhānavasena vuttaṃ, vaṭṭadukkhesu pana sabbesupi apatamāne katvā dhāretīti attho veditabbo. Tathā hi abhidhammaṭṭhakathāyaṃ vuttaṃ ‘‘sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato, sabbabhavehipi vuṭṭhāti evāti vadantī’’ti (dha. sa. aṭṭha. 350) evañca katvā ariyamaggo niyyānikatāya, nibbānañca tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammo nāmāti sarūpato dassetuṃ ‘‘so atthato ariyamaggo ceva nibbānañcā’’ti vuttaṃ. Nibbānañhi ārammaṇaṃ labhitvā ariyamaggassa tadatthasiddhi, svāyamattho ca pāḷiyā eva siddhoti āha ‘‘vuttañceta’’ntiādi. Yāvatāti yattakā. Tesanti tattakānaṃ dhammānaṃ. ‘‘Aggo akkhāyatī’’ti vattabbe o-kārassa a-kāraṃ, ma-kārāgamañca katvā ‘‘aggamakkhāyatī’’ti vuttaṃ. ‘‘Akkhāyatī’’ti cettha itisaddo ādiattho, pakārattho vā, tena ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādi (itivu. 90; a. ni. 

我来将这段巴利文直译成简体中文：
379. ⋯⋯依正在行道证悟预流果的状态而说，这里以伞童子在伞天宫中为例。完整的句子连接是：使已证得道、已证悟灭和如教导而实践的人们不堕恶趣而维护。因为用过去时的前两个词只取处于果位的人，用现在时的最后一个词加上良善凡夫只取处于道位的人。而"不堕"这个词是显示维护的方式，即通过使不堕落来维护，或者显示维护的本质。所谓维护就是使不堕落，而使不堕落就是通过破除能生起恶趣等的烦恼而出离轮回。因为说"在诸恶趣中"是依多苦的处所为主而说，但应当理解意思是使不堕在一切轮回苦中而维护。因为这样在《阿毗达摩注》中说："这里预流道出离恶趣有，一来道出离善趣欲有的一部分，不来道出离欲有，阿罗汉道出离色无色有，他们说也出离一切有。"这样做了之后，为了从本质上显示圣道因为出离性，涅槃因为是成就那个目的的因，所以两者都是无比喻意义的法，所以说"它从意义上来说就是圣道和涅槃"。因为涅槃得到所缘，圣道就成就那个目的，这个意思也由经文证成，所以说"这也已说"等。"有多少"是多少。"它们"是那么多的法。在应当说"被称为最上"时，把o音变成a音，加上ma音而说"被称为最上"。这里"被称为"的"意思是"词是表示开始，或者表示方式，由此"诸比丘，凡是诸有为法或无为法，离贪被称为它们中最上"等⋯⋯

4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti iminā vā tadavasesasaṅgaho.

Yasmā pana ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatā, niyyānapariyosānatā ca, pariyattiyā pana niyyānadhammasamadhigamahetutāya niyyānānuguṇatāti iminā pariyāyena vuttanayena dhammabhāvo labbhati, tasmā tadubhayampi saṅgaṇhanto ‘‘na kevalañcā’’tiādimāha. Svāyamattho ca pāṭhāruḷho evāti dasseti ‘‘vuttañheta’’ntiādinā. Tattha chattamāṇavakavimāneti chatto kira nāma setabyāyaṃ brāhmaṇamāṇavako, so ukkaṭṭhāyaṃ pokkharasātibrāhmaṇassa santike sippaṃ uggahetvā ‘‘garudakkhiṇaṃ dassāmī’’ti ukkaṭṭhābhimukho gacchati, athassa bhagavā antarāmagge corantarāyaṃ, tāvatiṃsabhavane nibbattamānañca disvā gāthābandhavasena saraṇagamanavidhiṃ desesi, tassa tāvatiṃsabhavanupagassa tiṃsayojanikaṃ vimānaṃ chattamāṇavakavimānaṃ. Devalokepi hi tassa manussakāle samaññā yathā ‘‘maṇḍūko devaputto, (vi. va. 858 ādayo) kuvero devarājā’’ti, idha pana chattamāṇavakavimānaṃ vatthu kāraṇaṃ etassāti katvā uttarapadalopena ‘‘na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso, yathā’’tiādikā (vi. va. 889) desanā ‘‘chattamāṇavakavimāna’’nti vuccati, tatrāyaṃ gāthā pariyāpannā, tasmā chattamāṇavakavimānavatthudesanāyanti attho veditabbo.

Kāmarāgo bhavarāgoti evamādibhedo anādikālavibhāvito sabbopi rāgo virajjati pahīyati etenāti rāgavirāgo, maggo. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā natthi ejā, soko ca etasminti anejaṃ, asokañca, phalaṃ. Tadaṭṭhakathāyaṃ (vi. va. aṭṭha. 887) pana ‘‘taṇhāvasiṭṭhānaṃ sokanimittānaṃ kilesānaṃ paṭippassambhanato asoka’’nti vuttaṃ. Dhammamasaṅkhatanti sampajja sambhūya paccayehi appaṭisaṅkhatattā asaṅkhataṃ attano sabhāvadhāraṇato paramatthadhammabhūtaṃ nibbānaṃ. Tadaṭṭhakathāyaṃ pana ‘‘dhammanti sabhāvadhammaṃ. Sabhāvato gahetabbadhammo hesa, yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasenā’’ti (vi. va. aṭṭha. 887) vuttaṃ, evaṃ sati dhammasaddo tīsupi ṭhānesu yojetabbo. Appaṭikūlasaddena ca tattha nibbānameva gahitaṃ ‘‘natthi ettha kiñcipi paṭikūla’’nti katvā, appaṭikūlanti ca avirodhadīpanato kiñci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; 

我来将这段巴利文直译成简体中文：
34. 包括经文，或者以"详细"这个词包括其余的。
因为从"由于那个信心未平息"等话可知，圣果通过道断除烦恼的寂灭断除作用而随顺出离、完成出离，而教法通过成为证得出离法的因而随顺出离，依这个方式按照所说的方法可得其法性，所以为了包括这两者而说"不仅"等。这个意思也已在经文中显示，所以说"因为这已说"等。其中"在伞童子天宫中"，据说有一个名叫伞的婆罗门学童，他在（卢梵陀）的莲花色婆罗门处学习技艺后，说"我要给老师谢礼"而前往（卢梵陀），这时世尊看见他在路上有盗贼的危险，以及将要生在三十三天，就以偈颂的方式为他说示皈依的方法，他生到三十三天后得到三十由旬的天宫称为伞童子天宫。因为即使在天界也保留他人间时的名字，就像"青蛙天子、毗沙门天王"那样。这里因为伞童子天宫的故事是它的因缘，所以省略后词而称"不像日在天空放光，月亮和布沙星不放光，如同"等教说为"伞童子天宫"，这个偈颂包含在其中，所以应当理解意思是在伞童子天宫故事的教说中。
由此离开如欲贪、有贪等种类的一切从无始以来存在的贪，所以是离贪，即道。因为称为动摇的渴爱和以内心焦虑为相的忧愁在其生起时完全灭尽，所以无动摇和无忧，即果。在其注释中说："因为寂止残余渴爱等忧愁之因的烦恼，所以无忧"。"无为法"是因为不被因缘所造作而成就，因为保持自己的本质所以是胜义法的涅槃。在其注释中说："法是本质法。这是应当从本质上把握的法，也就是道、果、涅槃，不像教法那样依施设法"，如果这样，法字应当应用在三处。以"无违逆"词在那里只取涅槃，因为"在这里没有任何违逆"，无违逆是因为表示无违而无任何违背，或者意思是可意、殊胜。因为以熟练的形式运行，或者因为显示殊胜功德所以熟练。如说："婆罗门啊，我以不害想不说熟练，在人中殊胜的法"...

2.339; mahāva. 9).

Dhammakkhandhā kathitāti yojanā. Evaṃ idha catūhipi padehi pariyattidhammoyeva gahito, tadaṭṭhakathāyaṃ pana ‘‘savanavelāyaṃ, upaparikkhaṇavelāyaṃ, paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ, sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato, nipuṇabhāvato ca paguṇaṃ, vibhajitabbassa atthassa khandhādivasena, kusalādivasena, uddesādivasena ca suṭṭhu vibhajanato suvibhattanti tīhipi padehi pariyattidhammameva vadatī’’ti (vi. va. aṭṭha. 887) vuttaṃ. Āpāthakāle viya majjanakālepi, kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatādassanatthaṃ idheva ‘‘ima’’nti āsannapaccakkhavacanamāha. Puna ‘‘dhamma’’nti idaṃ yathāvuttassa catubbidhassāpi dhammassa sādhāraṇavacanaṃ. Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yāthāvapaṭipattiyā apāyapatanato dhāreti, imassa ca atthassa idameva chattamāṇavakavimānaṃ sādhakanti daṭṭhabbaṃ. Sādhāraṇabhāvena yathāvuttaṃ dhammaṃ paccakkhaṃ katvā dassento puna ‘‘ima’’nti āha. Yasmā cesā bha-kārattayena ca paṭimaṇḍitā dodhakagāthā, tasmā tatiyapāde madhurasadde ma-kāro adhikopi ariyacariyādipadehi viya anekakkharapadena yuttattā anupavajjoti daṭṭhabbaṃ.

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; a. ni. 6.11; pari. 274) evaṃ vuttāya diṭṭhiyā ceva ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.92; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti saṅghaṭito, sametoti vuttaṃ hoti. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. ‘‘Vuttañheta’’ntiādinā āhaccapāṭhena samattheti.

Yatthāti yasmiṃ saṅghe. Dinnanti pariccattaṃ annādideyyadhammaṃ, gāthābandhattā cettha anunāsikalopo. Dodhakagāthā hesā. Mahapphalamāhūti ‘‘mahapphala’’nti buddhādayo āhu. Catūsūti cettha ca-kāro adhikopi vuttanayena anupavajjo. Accantameva kilesāsucito visuddhattā sucīsu. ‘‘Sotāpanno sotāpattiphalasacchikiriyāya paṭipanno’’tiādinā (saṃ. ni. 

我来将这段巴利文直译成简体中文：
339. ⋯⋯，大品）
句子连接是：已说法蕴。这样这里用四个词只取教法，但在其注释中说："在听闻时、思维时、修行时，一切时都是可意的所以甘美，因为依一切智智的支持和辩才圆满而运行所以很容易运行，且因为微细所以熟练，因为以蕴等、善等、总说等很好地分别应当分别的意义所以善分别，以这三个词都是说教法。"为了显示在如进入视野时和如醉时，在说者和闻者面前都当下显现，所以这里说"这"这个表示眼前近处的词。再说"法"是对已说的四种法的共通称呼。因为教法也只是通过在诸皈依和诸戒中建立、如实修行而维护不堕恶趣，应当知道这个伞童子天宫就是证明这个意思的。为了显示通过共通性而当下显现如前所说的法，所以再说"这"。因为这是以三个bha音装饰的度陀伽偈，所以应当知道在第三句中在甘美词里的ma音虽然多余，但因为和如圣行等多音节词相应而无过失。
"以见戒结合"是以如说"圣者以此见出离，能使作者正确地灭苦，他以如此的见而住于见的共同"这样说的见，以及如说"这些戒是不破、不穿、不杂、不染、自在、智者称赞、不被执取、导向定，他以如此的戒而住于戒的共同"这样说的戒的结合状态，意思是以见戒的共同。结合是组合，意思是说和合。因为圣者们即使住在任何远处，通过自己功德的和合而结合。以"因为这已说"等用引证文来证成。
"在何处"是在什么僧团中。"所施"是已舍的饭食等应施之法，这里因为是偈颂结构所以省略鼻音。因为这是度陀伽偈。"说大果"是佛陀等说"大果"。在"四种中"，这里ca音虽然多余但如前所说无过失。因为完全离开烦恼不净而清净，所以在清净者中。以"预流者、正在行道证悟预流果"等⋯⋯

5.488) vuttesu catūsu purisayugesu. Catusaccadhammassa, nibbānadhammassa ca paccakkhato dassanena, ariyadhammassa paccakkhadassāvitāya vā dhammadasā. Te puggalā maggaṭṭhaphalaṭṭhe yugale akatvā visuṃ visuṃ puggalagaṇanena aṭṭha ca honti. Imaṃ saṅghaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparitāṇāya upehi upagaccha bhaja seva, evaṃ vā jānāhi bujjhassūti saha yojanāya attho. Yattha yesu sucīsu catūsu purisayugesu dinnaṃ mahapphalamāhu, dhammadasā te puggalā aṭṭha ca, imaṃ saṅghaṃ saraṇatthamupehīti vā sambandho. Evampi hi paṭiniddeso yutto eva atthato abhinnattāti daṭṭhabbaṃ. Gāthāsukhatthañcettha purisapade īkāraṃ, puggalāpade ca rassaṃ katvā niddeso.

Ettāvatāti ‘‘esāha’’ntiādivacanakkamena. Tīṇi vatthūni ‘‘saraṇa’’nti gamanāni, tikkhattuṃ vā ‘‘saraṇa’’nti gamanānīti saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanakathāvaṇṇanā

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya, kattu ca vibhāvanā tattha kosallāya hoti yevāti saha kattunā taṃ vidhiṃ dassetuṃ ‘‘idāni tesu saraṇagamanesu kosallatthaṃ…pe… veditabbo’’ti vuttaṃ. ‘‘Yo ca saraṇaṃ gacchatī’’ti iminā hi kattāraṃ vibhāveti tena vinā saraṇagamanasseva asambhavato, ‘‘saraṇagamana’’nti iminā ca saraṇagamanameva, ‘‘saraṇa’’ntiādīhi pana yathākkamaṃ visayādayo. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato vibhāvitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Atthatoti saraṇasaddatthato, ‘‘saraṇatthato’’tipi pāṭho, ayamevattho. Hiṃsatthassa sarasaddassa vasenetaṃ siddhanti dassento dhātvatthavasena ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodheti ‘‘saraṇagatāna’’ntiādinā. Kesanti hi saraṇagatānaṃ. Kathanti teneva saraṇagamanena. Kassāti bhayādīnanti yathākkamaṃ sodhanā. Tattha saraṇagatānanti ‘‘saraṇa’’nti gatānaṃ. Saraṇagamanenāti ‘‘saraṇa’’nti gamanena kusaladhammena. Bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa saṅgahitattā. Dukkhanti kāyikadukkhaggahaṇaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ ‘‘duggatiyaṃ parikilissanaṃ saṃvibādhanaṃ, samupatāpanaṃ vā’’ti katvā, tayidaṃ sabbaṃ parato phalakathāyaṃ āvi bhavissati. Hiṃsanañcettha vināsanameva, na pana sattahiṃsanamivāti dasseti ‘‘hanati vināsetī’’ti iminā. Etanti saraṇapadaṃ. Adhivacananti nāmaṃ, pasiddhavacanaṃ vā, yathābhuccaṃ vā guṇaṃ adhikicca pavattavacanaṃ. Tenāha ‘‘ratanattayassevā’’ti.

Evaṃ hiṃsanatthavasena avisesato saraṇasaddatthaṃ dassetvā idāni tadatthavaseneva visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ratanattayassa paccekaṃ hiṃsanakāraṇadassanameva hi purimanayato imassa visesoti. Tattha hite pavattanenāti ‘‘sampannasīlā bhikkhave viharathā’’tiādinā (ma. ni. 

我来将这段巴利文直译成简体中文：
488. 在以"预流者"等所说的四双人中。因为亲见四谛法和涅槃法，或者因为亲见圣法而是见法者。那些人不把处于道和果的配成双而分别计算个人成为八个。意思和句子连接是：你为了皈依、为了究竟依止、为了救护恶趣苦和轮回苦而接近、趋近、亲近、亲侍这个僧团，或者这样了知、觉悟。或者句子连接是：在这些清净的四双人中所施说是大果，这八个人是见法者，你为了皈依而接近这个僧团。因为这样的倒说也合适，应当知道在意义上是无差别的。这里为了偈颂优美而在人词中作长音，在补特伽罗词中作短音来说明。
"到如此"是以"我这样"等的语句次第。三个对象称为"皈依"的去，或者三次称为"皈依"的去是诸皈依。"使知道"是用语言表达自己心中所有的。
皈依说明
就像皈依的境界、区分、果报、染污等的区分一样，行者的显明也是为了在那里的善巧，所以为了显示和行者一起的那个方法而说"现在为了在这些皈依中的善巧⋯⋯应当了知"。因为以"谁皈依"这个显明行者，因为没有他就不可能有皈依，以"皈依"这个只显明皈依，以"皈依"等则按顺序显明境界等。为什么这里不取清净，难道显明清净不是为了在那里的善巧吗？这是真的，但那个通过取染污在意义上已经显明了所以不取。因为它们的染污因如无知等，通过完全使未生的不生起，已生的断除而有清净。"从意义上"是从皈依词的意义，也有"从皈依意义"的读法，意思是一样的。为了显示这是依伤害义的sara(声)词而成立，依语根义说"因为伤害所以是皈依"后，澄清"伤害谁、如何、什么"的质问，用"皈依者"等。"谁"是皈依者。"如何"是以那个皈依自体。"什么"是恐惧等，按顺序澄清。其中"皈依者"是称为"皈依"而去的人。"以皈依"是以称为"皈依"而去的善法。"恐惧"是轮回的恐惧。"惊骇"是心的惊惧，因为由此摄取心理的痛苦。"苦"是取身体的痛苦。"恶趣的逼恼"是属于恶趣的一切苦，因为是"在恶趣中的逼迫、压迫或热恼"，这一切将在后面果报的说明中明显。这里伤害只是破坏，不像伤害有情那样，以"杀害、破坏"这个来显示。"这"是皈依词。"增上语"是名字，或者是著名的语言，或者是依真实功德而转起的语言。所以说"只是三宝的"。
这样依伤害义不分别地显示了皈依词的意义后，现在为了依那个意义分别地显示而说"或者"等。因为对三宝个别显示伤害的原因就是这个相对于前面方法的特殊之处。其中"以转起于利益"是以"诸比丘，你们应当具足戒而住"等⋯⋯

1.64, 69) atthe sattānaṃ niyojanena. Ahitā ca nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato ca sattānaṃ nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, phalanibbānasaṅkhāto pana assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena, pūjāvasena ca upanītānaṃ sakkārānaṃ. Anupasaggopi hi saddo saupasaggo viya atthavisesavācako ‘‘appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’ntiādīsu viya. Anuttaradakkhiṇeyyabhāvato vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃ satīti yojetabbaṃ. Imināpi pariyāyenāti ratanattayassa paccekaṃ hiṃsakabhāvakāraṇadassanavasena vibhajitvā vuttena imināpi kāraṇena. Yasmā panidaṃ saraṇapadaṃ nāthapadaṃ viya suddhanāmapadattā dhātvatthaṃ antonītaṃ katvā saṅketatthampi vadati, tasmā heṭṭhā saraṇaṃ parāyaṇanti attho vuttoti daṭṭhabbaṃ.

Evaṃ saraṇatthaṃ dassetvā idāni saraṇagamanatthaṃ dassento ‘‘tappasādā’’tiādimāha. Tattha ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evamādinā tasmiṃ ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru, tassa bhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi. Vihatakileso vidhutavicikicchāsammohāsaddhiyādipāpadhammattā, tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇaṃ etassāti tapparāyaṇo, tassa bhāvo tapparāyaṇatā, sāyeva ākāro tapparāyaṇatākāro, tena pavatto tapparāyaṇatākārappavatto. Ettha ca pasādaggahaṇena lokiyaṃ saraṇagamanamāha. Tañhi saddhāpadhānaṃ, na ñāṇapadhānaṃ, garutāgahaṇena pana lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti, tasmā tappasādena tadaṅgappahānavasena vihatakileso, taggarutāya ca agāravakaraṇahetūnaṃ samucchedavasenāti yojetabbaṃ. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena anaveccappasādassa lokiyassa, aveccappasādassa ca lokuttarassa gahaṇaṃ, tathā garutāgahaṇena lokiyassa garukaraṇassa, lokuttarassa cāti ubhayenapi padena ubhayampi lokiyalokuttarasaraṇagamanaṃ yojetabbaṃ. Uppajjati cittametenāti uppādo, sampayuttadhammasamūho, cittañca taṃ uppādo cāti cittuppādo. Samāhāradvandepi hi katthaci pulliṅgamicchanti saddavidū, tadākārappavattaṃ saddhāpaññādisampayuttadhammasahitaṃ cittaṃ saraṇagamanaṃ nāma ‘‘saraṇanti gacchati etenāti katvā’’ti vuttaṃ hoti. ‘‘Taṃsamaṅgī’’tiādi kattuvibhāvanā. Tena yathāvuttacittuppādena samaṅgīti taṃsamaṅgī. Tenāha ‘‘vuttappakārenacittuppādenā’’ti . Upetīti bhajati sevati payirupāsati, jānāti vā, bujjhatīti attho.


我来将这段巴利文直译成简体中文：
64,69. ⋯⋯通过在利益上引导众生。"从不利中脱离"是通过"杀生的果报是恶的,来生是恶的"等这样显示过患等的方式使众生从无益中脱离。"破除恐惧"是通过使不转起而破除由于在利与不利中不转起和转起为因的灾难。称为道的法通过度脱有的旷野,而称为果和涅槃的则通过给予安慰而破除众生的恐惧,这样连接。"作的"是以布施和供养方式带来的恭敬。因为即使无前缀的词也像有前缀的词一样表示特殊意义,如在"即使作少许作,功德也有大果"等中。应当连接为:因为是无上应供而通过使获得广大果报来破除众生的恐惧。"以这个方式也"是以通过显示三宝各自作为破除者的原因而分别说的这个原因。因为这个皈依词像依怙词一样因为是纯粹名词也将语根义包含在内而说约定义,所以应当知道前面说皈依是究竟依止的意思。
这样显示了皈依的意思后,现在为了显示皈依的意思而说"以对它的信"等。其中以"世尊是正等正觉者,法是善说的,僧是善行道的"等这样对那个三宝的信是对它的信,以它为三宝为重的是重视它,那个状态是重视它的状态,对它的信和重视它的状态是对它的信重视状态,以那些。破除烦恼是因为已除去疑惑、愚痴、不信等恶法,以它为三宝为究竟归趣、究竟趋向、救护、庇护的是以它为究竟依止,那个状态是以它为究竟依止的状态,那个状态就是方式,以它为究竟依止的状态的方式,由它而转起是由以它为究竟依止的状态的方式而转起。这里以信的取说世间的皈依。因为那个是以信为主,不是以智为主,而以重视的取说出世间的。因为诸圣者因为了知三宝的功德而像石伞那样看作重要,所以应当连接为:以对它的信通过分断断而破除烦恼,以重视它通过断绝作不恭敬的因。这里以它为究竟依止的状态是趣向它的状态,所以应当知道以那个摄取将要说的四种皈依。或者不分别地显示信和重视,所以以信的取摄取世间的非决定信和出世间的决定信,同样以重视的取摄取世间的作重和出世间的,这样以两个词都应当连接世间和出世间两种皈依。由此生起心所以是生起,是相应法的集合,心和它的生起是心生起。因为语言学者认为在集合复合词中有些也可以是阳性,它的方式而转起的和信、慧等相应法俱起的心称为皈依,因为"由此称为皈依而去"而这样说。"具足它的"等是行者的显明。具足它的是具足已说的心生起的。所以说"以已说方式的心生起"。"接近"是亲近、亲侍、礼敬,或者了知、觉悟的意思。


Lokuttaraṃ saraṇagamanaṃ kesanti āha ‘‘diṭṭhasaccāna’’nti, aṭṭhannaṃ ariyapuggalānanti attho. Kadā taṃ ijjhatīti āha ‘‘maggakkhaṇe’’ti, ‘‘ijjhatī’’ti padena cetassa sambandho. Maggakkhaṇe ijjhamāneneva hi catusaccādhigamena phalaṭṭhānampi saraṇagamakatā sijjhati lokuttarasaraṇagamanassa bhedābhāvato, tesañca ekasantānattā. Kathaṃ taṃ ijjhatīti āha ‘‘saraṇagamanupakkilesasamucchedenā’’tiādi, upapakkilesasamucchedato, ārammaṇato, kiccato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti. Saraṇagamanupakkilesasamucchedenāti cettha pahānābhisamayaṃ sandhāya vuttaṃ, ārammaṇatoti sacchikiriyābhisamayaṃ. Nibbānārammaṇaṃ hutvā ārammaṇato ijjhatīti hi yojetabbaṃ, tvā-saddo ca hetutthavācako yathā ‘‘sakko hutvā nibbattī’’ti (dha. pa. aṭṭha. 1.

我来将这段巴利文直译成简体中文：
"出世间的皈依是谁的"而说"见谛者的",意思是八种圣者的。什么时候它成就而说"在道剎那",这个和"成就"这个词连接。因为通过在道剎那成就的四谛证得而成立果位者的皈依性,因为出世间皈依没有差别,而且他们是一个相续。它如何成就而说"以断除皈依的随烦恼"等,意思是说从断除随烦恼、从所缘、从作用在整个三宝中成就。这里"以断除皈依的随烦恼"是依据断遍知而说的,"从所缘"是现观。因为应当连接为:成为以涅槃为所缘而从所缘成就,而tvā(变化词尾)表示因的意义,如"成为能够而出生"

2.29). Apica ‘‘ārammaṇato’’ti vuttamevatthaṃ sarūpato niyameti ‘‘nibbānārammaṇaṃ hutvā’’ti iminā. ‘‘Kiccato’’ti tadavasesaṃ bhāvanābhisamayaṃ pariññābhisamayañca sandhāya vuttaṃ. ‘‘Ārammaṇato nibbānārammaṇaṃ hutvā’’ti etena vā maggakkhaṇānurūpaṃ ekārammaṇataṃ dassetvā ‘‘kiccato’’ti iminā pahānato avasesaṃ kiccattayaṃ dassitanti daṭṭhabbaṃ. ‘‘Maggakkhaṇe, nibbānārammaṇaṃ hutvā’’ti ca vuttattā atthato maggañāṇasaṅkhāto catusaccādhigamo eva lokuttarasaraṇagamananti viññāyati. Tattha hi catusaccādhigamane saraṇagamanupakkilesassa pahānābhisamayavasena samucchindanaṃ bhavati, nibbānadhammo pana sacchikiriyābhisamayavasena, maggadhammo ca bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena paṭivijjhiyamānā saraṇagamanatthaṃ sādhenti, tathā ariyasaṅghaguṇā. Tenāha ‘‘sakalepi ratanattaye ijjhatī’’ti.

Phalapariyattīnampettha vuttanayena maggānuguṇappavattiyā gahaṇaṃ, apariññeyyabhūtānañca buddhasaṅghaguṇānaṃ tagguṇasāmaññatāyāti daṭṭhabbaṃ. Evañhi sakalabhāvavisiṭṭhavacanaṃ upapannaṃ hotīti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattāti gahetabbaṃ. Padīpassa viya hi ekakkhaṇeyeva maggassa catukiccasādhananti. Ye pana vadanti ‘‘saraṇagamanaṃ nibbānārammaṇaṃ hutvā na pavattati, maggassa adhigatattā pana adhigatameva taṃ hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ pana vacane lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttameva duvidhassāpi tassa icchitabbattā. Tadaṅgappahānena saraṇagamanupakkilesavikkhambhanaṃ. Ārammaṇato buddhādiguṇārammaṇaṃ hutvāti etthāpi vuttanayena attho, saraṇagamanupakkilesavikkhambhanato, ārammaṇato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti.


我来将这段巴利文直译成简体中文：
29. 而且以"成为以涅槃为所缘"这个从本质上确定已说"从所缘"的意思。"从作用"是依据其余的修习现观和遍知现观而说。或者以"从所缘成为以涅槃为所缘"这个显示与道剎那相应的同一所缘后,以"从作用"这个显示除了断除之外的其余三种作用,这样应当理解。因为说"在道剎那,成为以涅槃为所缘",所以从意义上理解称为道智的四谛证得就是出世间皈依。因为在那里证得四谛时,通过断遍知而有皈依随烦恼的断除,而涅槃法则通过证知现观,道法通过修习现观而被通达就成就皈依的意义,而作为声闻境界的佛功德通过遍知现观而被通达就成就皈依的意义,同样圣僧功德也是。所以说"在整个三宝中成就"。
这里应当知道果和教法也按所说的方式通过随顺道而包括,而不可遍知的佛和僧的功德则通过类似那些功德而包括。因为这样具有完整性的说明才是合适的。而且应当理解它成就是同时成就,不像世间的那样依次第,因为已经通过不迷惑的通达而通达。因为就像灯一样,道在一剎那中成就四种作用。而那些说"皈依不是以涅槃为所缘而转起,但因为已证得道所以它就已经证得,就像某些三明者等的世间明等"的人,在他们的说法里就只有世间的皈依,没有出世间的,这是不合适的,因为应当接受两种皈依。以分断断而有皈依随烦恼的镇伏。"成为以佛等功德为所缘"这里也如已说的方式理解意思,意思是说从皈依随烦恼的镇伏和从所缘在整个三宝中成就。


Tanti lokiyasaraṇagamanaṃ. ‘‘Sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sahajātavasena pubbaṅgamatāyeva hi tammūlikatā saddhāvirahitassa buddhādīsu sammādassanassa asambhavato. Sammādiṭṭhi nāma buddhasubuddhataṃ, dhammasudhammataṃ saṅghasuppaṭipannatañca lokiyāvabodhavasena sammā ñāyena dassanato. ‘‘Saddhāpaṭilābho’’ti iminā sammādiṭṭhivirahitāpi saddhā lokiyasaraṇagamananti dasseti, ‘‘saddhāmūlikā ca sammādiṭṭhī’’ti pana etena saddhūpanissayā yathāvuttā paññāti. Lokiyampi hi saraṇagamanaṃ duvidhaṃ ñāṇasampayuttaṃ, ñāṇavippayuttañca. Tattha paṭhamena padena mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ gahitaṃ, dutiyena pana ñāṇasampayuttaṃ. Tadubhayameva puññakiriyavatthu visesabhāvena dassetuṃ ‘‘dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccatī’’ti āha. Diṭṭhi eva attano paccayehi ujuṃ karīyatīti hi atthena sammādiṭṭhiyā diṭṭhijukammabhāvo, diṭṭhi ujuṃ karīyati etenāti atthena pana saddhāyapi. Saddhāsammādiṭṭhiggahaṇena cettha tappadhānassāpi cittuppādassa gahaṇaṃ, diṭṭhijukammapadena ca yathāvuttena karaṇasādhanena, evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, saddhāsammādiṭṭhīnaṃ pana visuṃ gahaṇaṃ taṃsampayuttacittuppādassa tappadhānatāyāti daṭṭhabbaṃ.

Tayidanti lokiyaṃ saraṇagamanameva paccāmasati lokuttarassa tathā bhedābhāvato. Tassa hi maggakkhaṇeyeva vuttanayena ijjhanato tathāvidhassa samādānassa avijjamānattā esa bhedo na sambhavatīti. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ saraṇagamanasaṅkhātaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇametassāti tapparāyaṇo, puggalo, cittuppādo vā, tassa bhāvo tapparāyaṇatā, tadeva diṭṭhijukammaṃ. ‘‘Saraṇa’’nti adhippāyena sissabhāvaṃ antevāsikabhāvasaṅkhātaṃ vattapaṭivattādikaraṇaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto, paṇipatanañcettha abhivādanapaccuṭṭhānaañjalikammasāmīcikammameva, sabbattha ca atthato yathāvuttadiṭṭhijukammameva veditabbaṃ.

Saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ attapariccajanaṃ. Tapparāyaṇatādīsupi eseva nayo. Hitopadesakathāpariyāyena dhammassāpi ācariyabhāvo samudācarīyati ‘‘phalo ambo aphalo ca, te satthāro ubho mamā’’tiādīsu viyāti āha ‘‘dhammassa antevāsiko’’ti. ‘‘Abhivādanā’’tiādi paṇipātassa atthadassanaṃ. Buddhādīnaṃyevāti avadhāraṇassa attasanniyyātanādīsupi sīhagatikavasena adhikāro veditabbo. Evañhi tadaññanivattanaṃ kataṃ hotīti. ‘‘Imesañhī’’tiādi catudhā pavattanassa samatthanaṃ, kāraṇadassanaṃ vā.


我来将这段巴利文直译成简体中文：
"那个"是世间的皈依。以"世尊是正等正觉者"等得到信。"以信为根"是以如已说的信为首。因为只是以俱生的方式为首性就是以它为根,因为没有信就不可能在佛等中有正见。称为正见是因为依世间理解的方式以正确之道见到佛是善觉者、法是善法、僧是善行道者。以"得到信"这个显示即使没有正见的信也是世间皈依,而"以信为根的正见"这个则是依信为缘的如已说的慧。因为世间皈依也有两种:相应智和不相应智的。其中以第一个词取像被母亲等鼓励的小孩等那样的不相应智的皈依,以第二个则取相应智的。为了显示那两者都是特殊的功德事而说"在十种功德事中称为正直见"。因为正见由自己的诸缘而被作直,所以依意义有正直见性,而依"由此见被作直"的意义则信也有。这里以取信和正见也取以它为主的心生起,以正直见词则是以如已说的工具释,这样做就成立了前面说的"由以它为究竟依止的状态的方式而转起的心生起"的话,而应当知道分别取信和正见是因为相应的心生起以它为主。
"这个"只回指世间皈依,因为出世间的那样没有差别。因为它在道剎那中如已说的方式成就,因为没有那样的受持所以这个差别不可能。由此自己被付托、交付、舍弃所以是自我付托,是如已说的称为皈依的正直见。以那个三宝为究竟归趣、庇护的是以它为究竟依止,是人或心生起,那个状态是以它为究竟依止的状态,那就是正直见。以"皈依"的意向由此趣向弟子身份、住处弟子身份所说的作诸行履所以是趣入弟子身份。以皈依的意向由此敬礼所以是敬礼,这里敬礼是礼敬、起迎、合掌、恭敬作业,在一切处从意义上都应当知道就是如已说的正直见。
为了度脱轮回苦而舍弃自己的自体是舍弃自我。在以它为究竟依止等中也是这个方式。法也通过利益教导的言词方式被称为阿阇梨身份,如在"有果芒果和无果的,那两个是我的老师"等中,所以说"法的弟子"。"礼敬"等是显示敬礼的意思。"只是佛等的"这个限定词应当知道通过狮子式而在自我付托等中也有权力。因为这样就做了排除其他的。"因为对这些"等是四种转起的证成,或者显示原因。


Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ, etena attasanniyyātanatapparāyaṇatādīnaṃ catunnaṃ pariyāyantarehipi attasanniyyātanatapparāyaṇatādi katameva hoti atthassa abhinnattā yathā taṃ ‘‘sikkhāpaccakkhānaabhūtārocanānī’’ti dasseti. Jīvitapariyantikanti bhāvanapuṃsakavacanaṃ, yāvajīvaṃ gacchāmīti attho. Mahākassapo kira sayameva pabbajitavesaṃ gahetvā mahātitthabrāhmaṇagāmato nikkhamitvā gacchanto tigāvutamaggaṃ paccuggamanaṃ katvā antarā ca rājagahaṃ, antarā ca nāḷandaṃ bahuputtakanigrodharukkhamūle ekakameva nisinnaṃ bhagavantaṃ passitvā ‘‘ayaṃ bhagavā arahaṃ sammāsambuddho’’ti ajānantoyeva ‘‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyya’’ntiādinā (saṃ. ni. 2.154) saraṇagamanamakāsi. Tena vuttaṃ ‘‘mahākassapassa saraṇagamanaṃ viyā’’ti. Vitthāro kassapasaṃyuttaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) gahetabbo. Tattha satthārañcavatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkā. Sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkā. Sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ, na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha aṭṭhakathā. Sabbattha ca-saddo, vata-saddo ca padapūraṇamattaṃ, ce-saddena vā bhavitabbaṃ ‘‘sace’’ti aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) vuttattā. Vata-saddo ca passitukāmatāya ekaṃsatthaṃ dīpetītipi yujjati.

‘‘So aha’’ntiādi suttanipāte āḷavakasutte. Tattha kiñcāpi maggeneva tassa saraṇagamanamāgataṃ, sotāpannabhāvadassanatthaṃ, pana pasādānurūpadassanatthañca evaṃ vācaṃ bhindatīti tadaṭṭhakathāyaṃ (su. ni. aṭṭha. 1.181) vuttaṃ. Gāmā gāmanti aññasmā devagāmā aññaṃ devagāmaṃ, devatānaṃ vā khuddakaṃ, mahantañca gāmantipi attho. Purā puranti etthāpi eseva nayo. Dhammassa ca sudhammatanti buddhassa subuddhataṃ, dhammassa sudhammataṃ, saṅghassa suppaṭipannatañca abhitthavitvāti saha samuccayena, pāṭhasesena ca attho, sambuddhaṃ namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti.

Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnampi saṅgaho. Nanu ca ete āḷavakādayo adhigatamaggattā maggeneva āgatasaraṇagamanā, kasmā tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi tehi tapparāyaṇatākārassa paveditattā. ‘‘So ahaṃ vicarissāmi…pe… sudhammataṃ, (saṃ. ni. 

我来将这段巴利文直译成简体中文：
这样以一种方式显示了自我付托等后,现在为了以其他方式显示而开始说"而且"等,以此显示通过其他同义词的自我付托、以它为究竟依止等四种也成为自我付托、以它为究竟依止等,因为意义无差别,就像"舍弃学处和虚妄说"那样。"以生命为限"是中性词,意思是我终生而去。据说大迦叶自己取了出家相后从大渡口婆罗门村(现今印度比哈尔邦的德瓦格哈)出发,走了三由旬的路迎面而来,在王舍城(现今印度比哈尔邦的王舍城)和那烂陀(现今印度比哈尔邦的那烂陀)之间,看见世尊独自坐在多子榕树下,虽然还不知道"这位世尊是阿罗汉、正等正觉者",但以"愿我能见导师,就能见世尊"等(相应部2.154)作了皈依。所以说"如大迦叶的皈依"。详细内容应当从迦叶相应注释(相应部注2.2.154)中取。其中"愿我能见导师,就能见世尊"是如果我能见导师,我就能见这位世尊。因为对我来说不可能有除此之外的其他导师。"愿我能见善逝,就能见世尊"是如果我能见因为正行道而善去而称为善逝,我就能见这位世尊。因为对我来说不可能有除此之外的其他善逝。"愿我能见正等正觉者,就能见世尊"是如果我能见因为正自觉诸谛而称为正等正觉者,我就能见这位世尊,因为对我来说不可能有除此之外的其他正等正觉者,这是这里的注释。在一切处ca词和vata词只是填充词,或者应该是ce词,因为在注释中(相应部注2.2.154)说"如果"。而vata词也适合表示想要见的决定意义。
"他我"等在经集阿罗婆迦经中。其中虽然他的皈依是通过道而来,但为了显示预流果性,为了显示随信而这样说话,这样在其注释(经集注1.181)中说。"从村到村"是从一个天村到另一个天村,或者意思是诸天的小村和大村。在"从城到城"这里也是这个方式。"法的善法性"意思是和总括、补充文一起赞叹佛的善觉性、法的善法性、僧的善行道性,意思是说我将作为赞扬正等觉者的法音宣说者而游行。
"阿罗婆迦等"以等词包括娑多耆利和醯摩婆多等。难道这些阿罗婆迦等不是因为证得道而通过道来的皈依,为什么说他们是以它为究竟依止的皈依呢?因为即使是通过道来的皈依,他们也表示了以它为究竟依止的方式。"他我将游行⋯⋯善法性"(相应部⋯⋯

1.246; su. ni. 194) te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti (su. ni. 182) ca hi etehi tapparāyaṇatākāro pavedito. Tasmā saraṇagamanavisesamanapekkhitvā pavedanākāramattaṃ upadisantena evaṃ vuttanti daṭṭhabbaṃ. Athāti ‘‘kathaṃ kho brāhmaṇo hotī’’tiādinā puṭṭhassa aṭṭhavidhapañhassa ‘‘pubbenivāsaṃ yo vedī’’tiādinā byākaraṇapariyosānakāle. Idañhi majjhimapaṇṇāsake brahmāyusutte (ma. ni. 2.394) paricumbatīti pariphusati . Parisambāhatīti parimajjati. Evampi paṇipāto daṭṭhabboti evampi paramanipaccakārena paṇipāto daṭṭhabbo.

So panesāti paṇipāto. Ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ dvandaparato suyyamānattā. Tattha ñātivasenāti ñātibhāvavasena. Bhāvappadhānaniddeso hi ayaṃ, bhāvalopaniddeso vā tabbhāvasseva adhippetattā. Evaṃ sesesupi paṇipātapadena cetesaṃ sambandho tabbasena paṇipātassa catubbidhattā. Tenāha ‘‘dakkhiṇeyyapaṇipātenā’’ti, dakkhiṇeyyatāhetukena paṇipātenevāti attho. Itarehīti ñātibhāvādihetukehi paṇipātehi. ‘‘Seṭṭhavasenevā’’tiādi tassevatthassa samatthanaṃ . Idāni ‘‘na itarehī’’tiādinā vuttameva atthattayaṃ yathākkamaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. ‘‘Sākiyo vā’’ti pitupakkhato ñātikuladassanaṃ, ‘‘koliyo vā’’ti pana mātupakkhato. Vandatīti paṇipātassa upalakkhaṇavacanaṃ. Rājapūjitoti rājūhi, rājūnaṃ vā pūjito yathā ‘‘gāmapūjito’’ti. Pūjāvacanapayoge hi kattari sāmivacanamicchanti saddavidū. Bhagavatoti bodhisattabhūtassa, buddhabhūtassa vā bhagavato. Uggahitanti sikkhitasippaṃ.

‘‘Catudhā’’tiādi siṅgālovādasutte (dī. ni. 

我来将这段巴利文直译成简体中文：
246; 经集194) "我们将行走，从村到村，从山到山⋯⋯善法性"(经集182),因为由这些表示了以它为究竟依止的方式。所以应当知道不考虑皈依的特殊而只指示表示的方式而这样说。"然后"是在以"婆罗门如何成为"等被问的八种问题以"谁知道前世住处"等回答结束时。因为这在中分婆罗摩喻经(中部2.394)中。"亲吻"是触摸。"抚摸"是按摩。"这样也应当见敬礼"是这样以最高恭敬也应当见敬礼。
"那个这个"是敬礼。"亲属⋯⋯因"这里应当各别连接因为亲属、因为恐惧、因为老师、因为应供养,因为复合词后听闻。其中"因为亲属"是因为亲属身份。因为这是以状态为主的说明,或者是省略状态的说明,因为只是意指那个状态。这样在其余中也是,和敬礼词的连接是因为依那个敬礼有四种。所以说"以应供养敬礼",意思是只以因为应供养性的敬礼。"以其他的"是以因为亲属身份等的敬礼。"或者只以最胜因"等是那个意思的证成。现在为了按顺序详细显示以"不以其他的"等所说的三种意思而说"所以"等。"释迦或"是显示父方的亲族,而"拘利或"则是母方的。"礼拜"是敬礼的总括语。"受王敬重"是被诸王,或者诸王的敬重,如"受村敬重"。因为在敬重语的使用中语言学者主张在能作者中用属格。"世尊的"是作为菩萨的或成为佛的世尊的。"所学"是学习的技艺。
"四种"等在司伽罗经(长部⋯⋯

3.265) gharamāvasanti ghare vasanto, kammappavacanīyayogato cettha bhummatthe upayogavacanaṃ. Kammaṃ payojayeti kasivāṇijjādikammaṃ payojeyya. Kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājādivasena āpadāpi uppajjati, tasmā ‘‘āpadāsu uppannāsu bhavissatī’’ti evaṃ manasi katvā nidhāpeyyāti āha ‘‘āpadāsu bhavissatī’’ti. Imesu pana catūsu koṭṭhāsesu ‘‘ekena bhoge bhuñjeyyā’’ti vuttakoṭṭhāsatoyeva gahetvā bhikkhūnampi kapaṇaddhikādīnampi dānaṃ dātabbaṃ, pesakāranhāpitakādīnampi vetanaṃ dātabbanti ayaṃ bhogapariggahaṇānusāsanī, evarūpaṃ anusāsaniṃ uggahetvāti attho. Idañhi diṭṭhadhammikaṃyeva sandhāya vadati, samparāyikaṃ, pana niyyānikaṃ vā anusāsaniṃ paccāsisantopi dakkhiṇeyyapaṇipātameva karoti nāmāti daṭṭhabbaṃ. ‘‘Yo panā’’tiādi ‘‘seṭṭhavaseneva…pe… gaṇhātī’’ti vuttassatthassa vitthāravacanaṃ.

‘‘Eva’’ntiādi pana ‘‘seṭṭhavasena ca bhijjatī’’ti vuttassa byatirekadassanaṃ. Atthavasā liṅgavibhattivipariṇāmoti katvā gahitasaraṇāya upāsikāya vātipi yojetabbaṃ. Evamīdisesu. Pabbajitampīti pi-saddo sambhāvanatthoti vuttaṃ ‘‘pageva apabbajita’’nti. Saraṇagamanaṃ na bhijjati seṭṭhavasena avanditattā. Tathāti anukaḍḍhanatthe nipāto ‘‘saraṇagamanaṃ na bhijjatī’’ti. Raṭṭhapūjitattāti raṭṭhe, raṭṭhavāsīnaṃ vā pūjitattā. Tayidaṃ bhayavasena vanditabbabhāvasseva samatthanaṃ, na tu abhedassa kāraṇadassanaṃ, tassa pana kāraṇaṃ seṭṭhavasena avanditattāti veditabbaṃ. Vuttañhi ‘‘seṭṭhavasena ca bhijjatī’’ti. Seṭṭhavasenāti loke aggadakkhiṇeyyatāya seṭṭhabhāvavasenāti attho. Tenāha ‘‘ayaṃ loke aggadakkhiṇeyyoti vandatī’’ti. Titthiyampi vandato na bhijjati, pageva itaraṃ. Saraṇagamanappabhedoti saraṇagamanavibhāgo, tabbibhāgasambandhato cettha sakkā abhedopi sukhena dassetunti abhedadassanaṃ kataṃ.

Ariyamaggo eva lokuttarasaraṇagamananti cattāri sāmaññaphalāni vipākaphalabhāvena vuttāni. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho nibbānaṃ. Ettha ca kammasadisaṃ vipākaphalaṃ, tabbiparītaṃ ānisaṃsaphalanti daṭṭhabbaṃ. Yathā hi sālibījādīnaṃ phalāni taṃsadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattakkhandhanāḷāni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca sadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na tadaññāni kammanibbattānipi kammaasadisāni, tāni pana ānisaṃsāni nāma honti, ānisaṃsaniruttimattañca labhantīti. ‘‘Vuttañheta’’ntiādinā dhammapade aggidattabrāhmaṇavatthupāḷimāharitvā dasseti.


我来将这段巴利文直译成简体中文：
265. "在家居住"是住在家中,这里因为与动作表示词的关系所以宾格表示处所义。"应使工作"是应使耕作、贸易等工作。因为诸家族不是一直都一样运转,有时因为国王等而生起灾难,所以说"在灾难生起时将有用"是这样想着应当储藏。在这四份中从说"以一份享受财富"的份中就应当给予比丘们和贫穷、旅人等布施,也应当给予织工、理发师等工资,这是财富获取的教导,意思是学习这样的教导。因为这只针对现法而说,但应当知道期待来世的、出离的教导时也只作应供养的敬礼。"而谁"等是"只以最胜⋯⋯取"所说意思的详细说明。
"这样"等则是显示与"以最胜而破坏"所说相反。应当按意义的语性、格的变化而连接"或已受持皈依的优婆夷的"。在这样的情况中。"即使出家者"中pi词表示确定义,所以说"何况未出家者"。皈依不破坏是因为不是以最胜而礼拜。"这样"是牵引义的不变词"皈依不破坏"。"因为受国敬重"是在国中,或者因为被国民敬重。这只是应该因为恐惧而礼拜的证成,而不是显示不破坏的原因,而应当知道它的原因是不是以最胜而礼拜。因为说"以最胜而破坏"。"以最胜"意思是以在世间最上应供养性的最胜性。所以说"礼拜'这是世间最上应供养者'"。即使礼拜外道也不破坏,何况其他。"皈依的种类"是皈依的区分,因为与那个区分相关所以这里容易显示不破坏,所以作了不破坏的显示。
圣道就是出世间皈依,说四种沙门果是作为异熟果。"一切苦的灭尽"是一切轮回苦的不生灭即涅槃。这里应当知道与业相似的是异熟果,与之相反的是功德果。因为就像稻种等的果以成熟而称为与它相似,而得到异熟的名称,不是根、芽、叶、干、茎,同样善不善的果以无色法性、有所缘性而相似称为成熟,而得到异熟的名称,不是其他即使由业所生但与业不相似的,它们则称为功德,而只得到功德的名称。以"因为这样说"等引法句中阿耆达多婆罗门故事的经文而显示。


Yo cāti ettha ca-saddo byatireke, yo panāti attho. Tatrāyamadhippāyo – byatirekatthadīpane yadi ‘‘bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni cā’’tiādinā (dha. pa. 188) vuttaṃ khemaṃ saraṇaṃ na hoti, na uttamaṃ saraṇaṃ, etañca saraṇamāgamma sabbadukkhā na pamuccati, evaṃ sati kiṃ nāma vatthu khemaṃ saraṇaṃ hoti, uttamaṃ saraṇaṃ, kiṃ nāma vatthuṃ saraṇamāgamma sabbadukkhā pamuccatīti ce?

Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato…pe…

Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatīti. (dha. pa. 190-92);

Evamīdisesu. Lokiyassa saraṇagamanassa aññatitthiyāvandanādinā kuppanato, calanato ca akuppaṃ acalaṃ lokuttarameva saraṇagamanaṃ pakāsetuṃ ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti vuttaṃ. Vācāsiliṭṭhatthañcettha sammāsaddassa rassattaṃ. ‘‘Dukkha’’ntiādi ‘‘cattāri ariyasaccānī’’ti vuttassa sarūpadassanaṃ. Dukkhassa ca atikkamanti dukkhanirodhaṃ. Dukkhūpasamagāminanti dukkhanirodhagāmiṃ. ‘‘Eta’’nti ‘‘cattāri…pe… passatī’’ti (dha. pa. 190) evaṃ vuttaṃ lokuttarasaraṇagamanasaṅkhātaṃ ariyasaccadassanaṃ. Kho-saddo avadhāraṇattho padattayepi yojetabbo.

Niccato anupagamanādivasenāti ‘‘nicca’’nti aggahaṇādivasena, itinā niddisitabbehi to-saddamicchanti saddavidū. ‘‘Vuttañheta’’ntiādinā ñāṇavibhaṅgādīsu (ma. ni. 3.126; a. ni. 1.268) āgataṃ pāḷiṃ sādhakabhāvena āharati. Aṭṭhānanti janakahetupaṭikkhepo. Anavakāsoti paccayahetupaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekampi saṅkhāraṃ. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
"而谁"这里ca词表示相反,意思是"然而谁"。这里的意思是 - 如果在表示相反义时以"许多人确实趋向皈依,山和林等"(法句经188)所说的不是安稳的皈依,不是最上的皈依,趋向这个皈依不能从一切苦解脱,这样的话什么事物是安稳的皈依,最上的皈依,趋向什么事物能从一切苦解脱呢?
而谁趋向佛陀和法,以及僧伽作为皈依⋯⋯
这确实是安稳的皈依,这是最上的皈依;
趋向这个皈依,从一切苦解脱。(法句经190-192)
在这样的情况中。因为世间的皈依因礼拜外道等而动摇,摇动,为了显示不动摇不摇动的只是出世间的皈依而说"以正慧见四圣谛"。这里sammā词的短音是为了语音优美。"苦"等是显示"四圣谛"所说的自性。"超越苦"是苦的灭。"趣向苦的止息"是趣向苦的灭。"这"是"四⋯⋯见"这样所说的名为出世间皈依的圣谛见。kho词表示确定义应当在三处词中连接。
"以不趋向常等的方式"是以不执取"常"等的方式,这里语言学者主张用to词来表示。以"因为这样说"等引智分别等(中部3.126; 增支部1.268)中来的**作为证成。"非处"是否定能生因。"无机会"是否定缘因。以两者都否定原因。"因为"是以那个原因。"具足见"是以道见具足的预流者。"任何行"是在四地中有为的诸行中的任何一个行。"趋向常"是执取"常"。"趋向乐"是"我死后成为完全快乐无病"(长部⋯⋯

1.76) evaṃ attadiṭṭhivasena ‘‘sukho’’ti gaṇheyya, diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamatthaṃ mattahatthiparittāsito cokkhabrāhmaṇo viya ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaṇṇattisaṅgahaṇatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘dhamma’’nti vuttaṃ. Yathāha parivāre –

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā’’ti. (pari. 257);

Imesu pana tīsupi vāresu ariyasāvakassa catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano ‘‘niccaṃ sukhaṃ attā’’ti gāhaṃ gaṇhāti, taṃ taṃ ariyasāvako ‘‘aniccaṃ dukkhaṃ anattā’’ti gaṇhanto gāhaṃ viniveṭheti.

‘‘Mātara’’ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako tehi aññampi pāṇaṃ jīvitā voropeyyāti? Etampi aṭṭhānameva. Cakkavattirajjasakajīvitahetupi hi so taṃ jīvitā na voropeyya, tathāpi puthujjanabhāvassa mahāsāvajjatādassanatthaṃ ariyabhāvassa ca balavatāpakāsanatthaṃ evaṃ vuttanti daṭṭhabbaṃ. Paduṭṭhacittoti vadhakacittena padūsanacitto, padūsitacitto vā. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ pañcahi kāraṇehi bhindeyya, vuttañhetaṃ ‘‘pañcahupāli ākārehi saṅgho bhijjati kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) aññaṃ satthāranti ito aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Bhavasampadāti sugatibhavena sampadā, idaṃ vipākaphalaṃ. Bhogasampadāti manussabhogadevabhogehi sampadā, idaṃ pana ānisaṃsaphalaṃ. ‘‘Vuttañheta’’ntiādinā devatāsaṃyuttādipāḷiṃ (saṃ. ni. 1.37) sādhakabhāvena dasseti.

Gatāseti ettha se-iti nipātamattaṃ. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti. Mānusanti ca gāthābandhavasena visaññoganiddeso, manussesu jātanti attho. Devakāyanti devasaṅghaṃ, devapuraṃ vā ‘‘devānaṃ kāyo samūho etthā’’ti katvā.

‘‘Aparampī’’tiādinā saḷāyatanavagge moggallānasaṃyutte (saṃ. ni. 4.341) āgataṃ aññampi phalamāha, aparampi phalaṃ mahāmoggallānattherena vuttanti attho. Aññe deveti asaraṇaṅgate deve. Dasahi ṭhānehīti dasahi kāraṇehi. ‘‘Dibbenā’’tiādi tassarūpadassanaṃ. Adhigaṇhantīti abhibhavanti atikkamitvā tiṭṭhanti. ‘‘Esa nayo’’ti iminā ‘‘sādhu kho devānaminda dhammasaraṇagamanaṃ hotī’’ti (saṃ. ni. 4.341) suttapadaṃ atidisati. Velāmasuttaṃ nāma aṅguttaranikāye navanipāte jātigottarūpabhogasaddhāpaññādīhi mariyādavelātikkantehi uḷārehi guṇehi samannāgatattā velāmanāmakassa bodhisattabhūtassa caturāsītisahassarājūnaṃ ācariyabrāhmaṇassa dānakathāpaṭisaññuttaṃ suttaṃ (a. ni. 

我来将这段巴利文直译成简体中文：
76)这样以我见的方式执取"乐",但是以离见之心圣弟子为了止息热恼而趋向乐,如同受惊的醉象般的清净婆罗门趋向粪土地。在我句中为了包含遍等施设而不说"行"而说"法"。如在附随中说:
"一切行无常,有为皆苦无我;
涅槃和施设,决定是无我。"(附随257)
在这三句中应当知道圣弟子是以四地或者三地而限定。因为凡夫执取任何"常、乐、我"的执取,圣弟子以"无常、苦、无我"而执取来解开那个执取。
在"母亲"等中,生母是母亲,生父是父亲,意指成为人的漏尽阿罗汉。但是圣弟子会夺取他们其他的生命吗?这也是不可能的。因为即使为了转轮王位和自己的生命他也不会夺取那个生命,但是应当知道这样说是为了显示凡夫性的大罪过性和显示圣性的力量。"恶心"是以杀害心而污染的心,或者被污染的心。"出血"是在活着的身体中产生甚至如小蝇能喝的血。"分裂僧团"是以五个原因分裂在同一界内的同住僧团,因为这样说:"优波离啊,以五种方式分裂僧团:以羯磨、诵戒、说法、宣布、取筹。"(附随458)"其他导师"意思是会执取此外其他的外道"这是我的导师",这是不可能的。"有的成就"是以善趣有的成就,这是异熟果。"财富的成就"是以人的财富、天的财富的成就,这则是功德果。以"因为这样说"等显示天神相应等经文(相应部1.37)作为证成。
"已去的"这里se只是不变词。"他们不会去恶趣地"是那些已皈依佛的因为那个原因不会去恶趣。"人的"是依偈颂方式的分离说明,意思是在人中出生。"天身"是天众,或者天城因为是"这里是诸天的身体群集"。
以"另外"等说在六处分别目犍连相应(相应部4.341)中来的其他果,意思是大目犍连长老所说的另外的果。"其他诸天"是未皈依的诸天。"以十处"是以十个原因。"天的"等是显示它的形相。"胜过"是超越站立。以"这是方法"这个指示经句"实然,天主啊,法皈依是好的"(相应部4.341)。毗罗摩经是在增支部九集中关于因为具足以种姓、种族、色、财富、信、慧等超越边际的殊胜功德而名为毗罗摩的作为菩萨的八万四千王的阿阇黎婆罗门的布施故事相应的经(增支部⋯⋯

9.20) tattha hi karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇa hiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ, caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃsotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti ayamattho pakāsito. Vuttañhetaṃ –

‘‘Yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ, yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20).

Iminā ca ukkaṭṭhaparicchedato lokuttarasseva saraṇagamanassa phalaṃ dassitanti veditabbaṃ. Tathā hi velāmasuttaṭṭhakathāyaṃ vuttaṃ ‘‘saraṇaṃ gaccheyyāti ettha maggenāgataṃ anivattanasaraṇaṃ adhippetaṃ, apare panāhu ‘attānaṃ niyyātetvā dinnattā saraṇagamanaṃ tato mahapphalatara’nti vutta’’nti (a. ni. aṭṭha. 3.9.20) kūṭadantasuttaṭṭhakathāyaṃ pana vakkhati ‘‘yasmā ca saraṇagamanaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññakammaṃ saggasampattiṃ deti, tasmā mahapphalatarañca mahānisaṃsatarañcāti veditabba’’nti (dī. ni. aṭṭha. 1.350, 351) iminā pana nayena lokiyassāpi saraṇagamanassa phalaṃ idha dassitamevāti gahetabbaṃ. Ācariyadhammapālattherenapi (dī. ni. ṭī. 1.250) hi ayamevattho icchitoti viññāyati idha ceva aññāsu ca majjhimāgamaṭīkādīsu avisesatoyeva vuttattā, ācariyasāriputtattherenāpi ayamattho abhimato siyā sāratthadīpaniyaṃ, (sārattha. ṭī. verañjakaaṇḍavaṇṇanā.15) aṅguttaraṭīkāyañca tadubhayasādhāraṇavacanato. Apare pana vadanti ‘‘kūṭadantasuttaṭṭhakathāyampi (dī. ni. ṭī. 1.249) lokuttarasseva saraṇagamanassa phalaṃ vutta’’nti, tadayuttameva tathā avuttattā. ‘‘Yasmā…pe… detī’’ti hi tadubhayasādhāraṇakāraṇavasena tadubhayassāpi phalaṃ tattha vuttanti. Velāmasuttādīnanti ettha ādisaddena (a. ni. 4.34; itivu. 90) aggappasādasuttachattamāṇavakavimānādīnaṃ (vi. va. 886 ādayo) saṅgaho daṭṭhabbo.

Aññāṇaṃ nāma vatthuttayassa guṇānamajānanaṃ tattha sammoho. Saṃsayo nāma ‘‘buddho nu kho, na nu kho’’tiādinā (dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
9.20)因为在那里八万四千个相当于一伽利沙四分之一量的金钵、银钵、铜钵依次装满银、金、钱,装饰一切饰物,八万四千象,八万四千马,八万四千车,八万四千牛,八万四千少女,八万四千座椅,八万四千俱胝衣,以及无量的种种可食可啃等食物的施舍,以七年零七个月不间断进行的毗罗摩大布施,比起布施给一位预流者的布施更有大果,比起布施给一百位预流者的布施,布施给一位一来者更有大果,比起那个,布施给一位不还者,比起那个,布施给一位阿罗汉,比起那个,布施给一位辟支佛,比起那个,布施给一位正等觉者,比起那个,布施给以佛为首的僧团更有大果,比起那个,为四方僧团建造精舍,比起那个,皈依更有大果,这个意思被显示。因为这样说：
"居士啊,婆罗门毗罗摩所施的大布施,如果有人供养一位具足见者,这个比那个更有大果,如果有人供养一百位具足见者,如果有人供养一位一来者,这个比那个更有大果"等(增支部9.20)。
应当知道以此显示以最上限定的只是出世间的皈依的果。因为这样在毗罗摩经注中说:"'应当皈依'这里意指以道而来的不退转皈依,其他人则说'因为给予投靠自己而说皈依比那个更有大果'"(增支部注3.9.20)。但是在矩吒檀多经注中将说:"因为名为皈依是对三宝舍弃生命的功德业而给予天界成就,所以应当知道是更有大果和更有大功德"(长部注1.350,351)。但是应当理解以这个方法这里也显示了世间的皈依的果。因为阿阇黎法护长老(长部复注1.250)也认可这个意思,因为在这里和其他中部复注等中都不特别地说,阿阇黎舍利弗长老在精要灯明(精要灯明复注,韦兰阇品释15)和增支复注中也会赞同这个意思因为说两者共同。但是其他人说:"在矩吒檀多经注中(长部复注1.249)也只说出世间的皈依的果",那是不对的因为没有那样说。因为"因为⋯⋯给予"是以两者共同的原因而在那里说两者的果。"毗罗摩经等"这里以等词应当知道包括最上信经和伞帽天宫等(天宫事886等)。
名为"无知"是不知三事的功德而在那里迷惑。名为"疑"是以"是否是佛"等(长部注⋯⋯

2.216) vicikicchā. Micchāñāṇaṃ nāma vatthuttayassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādisaddena anādarāgāravādīnaṃ saṅgaho. Saṃkilissatīti saṃkiliṭṭhaṃ malīnaṃ bhavati. Na mahājutikantiādipi saṃkilesapariyāyo eva. Tattha na mahājutikanti na mahujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti na mahānubhāvaṃ, apaṇītaṃ anuḷāranti attho. Sāvajjoti taṇhādiṭṭhādivasena sadoso. Tadeva phalavasena vibhāvetuṃ ‘‘aniṭṭhaphalo’’ti vuttaṃ, sāvajjattā akantiphalo hotīti attho. Lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya agahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so ca taṇhādiṭṭhādivirahitattā adosoti āha ‘‘anavajjo kālakiriyāya hotī’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hoti, pageva aniṭṭhaphalo avipākattā. Na hi taṃ akusalaṃ hoti, atha kho bhedanamattanti adhippāyo. Bhavantarepīti aññasmimpi bhave.

Dharasaddassa dvikammikattā ‘‘upāsaka’’nti idampi kammameva, tañca kho ākāraṭṭhāneti atthamattaṃ dassetuṃ ‘‘upāsako ayanti evaṃdhāretū’’ti vuttaṃ. Dhāretūti ca upadhāretūti attho. Upadhāraṇañcettha jānanamevāti dasseti ‘‘jānātū’’ti iminā. Upāsakavidhikosallatthanti upāsakabhāvavidhānakosallatthaṃ. Ko upāsakoti sarūpapucchā, kiṃ lakkhaṇo upāsako nāmāti vuttaṃ hoti. Kasmāti hetupucchā, kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti adhippāyo. Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyye pavattinimittameva tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti vatasamādānapucchā, kīdisaṃ assa upāsakassa sīlaṃ, kittakena vatasamādānenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti kammasamādānapucchā, ko assa sammāājīvo, kena kammasamādānena assa ājīvo sambhavatīti pucchati, so pana micchājīvassa parivajjanena hotīti micchājīvopi vibhajīyati. Kā vipattīti tadubhayesaṃ vippaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca vipattīti attho. Sāmaññaniddiṭṭhe hi sati anantarasseva vidhi vā paṭisedho vāti anantarassa gahaṇaṃ. Kā sampattīti tadubhayesameva sammāpaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca sampattīti vuttanayena attho. Sarūpavacanatthādisaṅkhātena pakārena kiratīti pakiṇṇaṃ, tadeva pakiṇṇakaṃ, anekākārena pavattaṃ atthavinicchayanti attho.

Yo kocīti khattiyabrāhmaṇādīsu yo koci, iminā padena akāraṇamettha jātiādivisesoti dasseti, ‘‘saraṇagato’’ti iminā pana saraṇagamanamevettha pamāṇanti. ‘‘Gahaṭṭho’’ti ca iminā āgārikesveva upāsakasaddo niruḷho, na pabbajjūpagatesūti. Tamatthaṃ mahāvaggasaṃyutte mahānāmasuttena (saṃ. ni. 

我来将这段巴利文直译成简体中文：
2.216)疑惑。名为"邪智"是对三事的功德以非功德的想象而有颠倒执取。以等词包括不恭敬等。"污染"是成为污染、不净。"不大光明"等也只是污染的同义词。其中"不大光明"是不大辉煌,意思是不清净、不光洁。"不大威力"是不大威神,意思是低劣、不殊胜。"有过"是以贪、见等而有过。为了以果来说明那个而说"不可意果",意思是因为有过而成为不喜悦果。世间皈依如学处受持一样没有取定时限而只以生命为限,所以它以蕴的坏灭而破坏,而那个因为离贪见等而无过,所以说"以死亡而无过"。"那个"是无过的皈依破坏。即使是无过也不是可意果,何况不可意果因为无异熟。因为它不是不善,而只是破坏而已,这是意思。"在其他有"是在其他的生存中。
因为dhaara词有两个宾语所以"优婆塞"也是宾语,而那个在形态处所,为了只显示意义而说"请记持'这是优婆塞'"。而"请记持"意思是请思惟。而这里思惟就是了知,以"请了知"这个来显示。"为了善巧优婆塞的方法"是为了善巧优婆塞性的规定。"什么是优婆塞"是自性问,说的是名为优婆塞有什么特相。"为什么"是原因问,意思是以什么生起因缘优婆塞词安立于那个人。所以说"为什么称为优婆塞"。因为词在所诠中的生起因缘就是那个意义的存在原因。"他的什么戒"是受持问,意思是这个优婆塞的戒是什么样,以多少受持而称为具足戒。"什么活命"是业受持问,问他什么是正命,以什么业受持而有他的活命,而那个以避离邪命而有所以也分别邪命。"什么失坏"是那两者的违犯问,意思是这个优婆塞的戒和活命的什么失坏。因为在以总体说时就有对最近的规定或否定,所以取最近的。"什么成就"是那两者的正行问,以所说的方式意思是这个优婆塞的戒和活命的什么成就。以所谓自性说等名为方式而散布称为杂,意思是以种种方式行的抉择。
"任何"是在刹帝利、婆罗门等中任何,以这个词显示这里种姓等特殊性不是原因,而以"已皈依"这个显示这里只有皈依是标准。以"在家"这个显示优婆塞词安立于在家者,不是于已出家者。那个意思以大品相应大名经(相应部⋯⋯;

5.1033) sādhento ‘‘vuttañheta’’ntiādimāha. Tattha yatoti buddhādisaraṇagamanato. Mahānāmāti attano cūḷapituno sukkodanassa puttaṃ mahānāmaṃ nāma sakyarājānaṃ bhagavā ālapati. Ettāvatāti ettakena buddhādisaraṇagamanena upāsako nāma hoti, na jātiādīhi kāraṇehīti adhippāyo. Kāmañca tapussabhallikānaṃ viya dvevācikaupāsakabhāvopi atthi, so pana tadā vatthuttayābhāvato kadāciyeva hotīti sabbadā pavattaṃ tevācikaupāsakabhāvaṃ dassetuṃ ‘‘saraṇagato’’ti vuttaṃ. Tepi hi pacchā tisaraṇagatā eva, na cettha sambhavati aññaṃ paṭikkhipitvā ekaṃ vā dve vā saraṇagato upāsako nāmāti imamatthampi ñāpetuṃ evaṃ vuttanti daṭṭhabbaṃ.

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakāritāya gāravabahumānādiyogena payirupāsanato, iminā katvatthaṃ dasseti. Tenāha ‘‘so hī’’tiādi.

Veramaṇiyoti ettha veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo nāma, pañca viratiyo viratipadhānattā tassa sīlassa. Tathā hi udāhaṭe mahānāmasutte vuttaṃ ‘‘pāṇātipātā paṭivirato hotī’’tiādi (saṃ. ni. 

我来将这段巴利文直译成简体中文：
5.1033)证成而说"因为这样说"等。其中"从"是从皈依佛等。"大名"是世尊称呼自己的叔父净饭王的儿子名为大名的释迦王。"只这样"意思是只以这样皈依佛等而称为优婆塞,不是以种姓等原因。虽然也有如得沸梨迦一样的二句优婆塞性,但那是因为当时三事不存在而只是有时才有,所以说"已皈依"是为了显示常时行的三句优婆塞性。因为他们后来也是三皈依者,应当知道这样说也是为了显示在这里不可能否定其他而只皈依一个或二个称为优婆塞的这个意思。
"以亲近"是以那个皈依,而在那里以恭敬作的和合恭敬尊重等而亲近,以此显示作的意义。所以说"因为他"等。
"诸离"这里恶称为怨,因为灭除、杀害、破坏它而名为离,五种离是因为那个戒以离为主。因此在所引的大名经中说"离杀生"等(相应部⋯⋯;

5.1033) ‘‘yathāhā’’tiādinā sādhakaṃ, sarūpañca dasseti yathā taṃ uyyānapālassa ekeneva udakapatiṭṭhānapayogena ambasecanaṃ, garusinānañca. Yathāha ambavimāne (vi. va. 1151 ādayo) –

‘‘Ambo ca sitto samaṇo ca nhāpito,

Mayā ca puññaṃ pasutaṃ anappakaṃ;

Iti so pītiyā kāyaṃ, sabbaṃ pharati attano’’ti.

[‘‘Ambo ca siñcato āsi, samaṇo ca nahāpito;

Bahuñca puññaṃ pasutaṃ, aho saphalaṃ jīvita’’nti. (idha ṭīkāyaṃ mūlapāṭho)]

Evamīdisesu. Ettāvatāti ettakena pañcaveraviratimattena.

Micchāvaṇijjāti ayuttavaṇijjā, na sammāvaṇijjā, asāruppavaṇijjakammānīti attho. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena micchāvaṇijjakammena ājīvanato aññampi adhammikaṃ ājīvanaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvanaṃ dasseti. ‘‘Vuttañheta’’ntiādinā pañcaṅguttarapāḷimāharitvā sādhakaṃ, sarūpañca dasseti. Vāṇijānaṃ ayanti vaṇijjā, yassa kassaci vikkayo, itthiliṅgapadametaṃ. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ paṭilabhitvā vā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā, saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyāti vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato, visavaṇijjā parūpaghātakāraṇato.

Tassevāti yathāvuttassa pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjādippahānalakkhaṇassa ājīvassa ca paṭiniddeso. Vipattīti bhedo, pakopo ca . Evaṃ sīlaājīvavipattivasena upāsakassa vipattiṃ dassetvā assaddhiyādivasenapi dassento ‘‘apicā’’tiādimāha. Yāyāti assaddhiyādivippaṭipattiyā. Caṇḍāloti nīcadhammajātikaṭṭhena upāsakacaṇḍālo. Malanti malīnaṭṭhena upāsakamalaṃ. Patikiṭṭhoti lāmakaṭṭhena upāsakanihīno. Sāpissāti sāpi assaddhiyādivippaṭipatti assa upāsakassa vipattīti veditabbā. Kā panāyanti vuttaṃ ‘‘te cā’’tiādi. Upāsakacaṇḍālasuttaṃ, (a. ni. 

我来将这段巴利文直译成简体中文：
5.1033)以"如说"等显示证成和自性,如同园丁以一次浇水而浇芒果树和大浴一样。如在芒果天宫(天宫事1151等)中说:
"芒果树已浇灌,沙门已洗浴,
我也已造不少福;
如是以喜充满自己全身。"
["芒果树已浇灌,沙门已洗浴;
已造许多福德,啊生命有果实。"(这里注中的根本经文)]
在这样的情况中。"只这样"是只以这样的五种离恶。
"邪贸易"是不正当贸易,不是正贸易,意思是不相应的贸易业。"舍弃"是以不作而舍弃。"以法"是不离于法,以此否定除了那个邪贸易业的活命之外的其他非法活命。"以平等"是以不不平等,以此显示避免身不平等等恶行而以身平等等善行活命。以"因为这样说"等引五增支部经文显示证成和自性。贸易者的行为是贸易,是任何的买卖,这是阴性词。"武器贸易"是制作或使人制作或得到已制作的武器物品而卖。"众生贸易"是卖人。"肉贸易"是如屠夫等养育鹿猪等而准备肉卖。"酒贸易"是调制任何酒而卖。"毒贸易"是调制或收集毒而卖。其中说武器贸易因为是以伤害他人为因而不应作,众生贸易因为造成不自由,肉贸易因为是杀因,酒贸易因为是放逸处,毒贸易因为是伤害他人的原因。
"那个"是所说的以五离为相的戒和以舍弃五种邪贸易等为相的活命的说明。"失坏"是破坏和恼害。这样以戒和活命的失坏显示优婆塞的失坏后,也以不信等显示而说"而且"等。"以那个"是以不信等违犯。"旃陀罗"是以低劣法性义的优婆塞旃陀罗。"垢"是以污垢义的优婆塞垢。"劣"是以下等义的优婆塞下劣。"那个也"应当知道那个不信等违犯也是这个优婆塞的失坏。"什么是这个"而说"那些"等。优婆塞旃陀罗经(增支部⋯⋯;

5.175) upāsakaratanasuttañca pañcaṅguttare. Tattha buddhādīsu, kammakammaphalesu ca saddhāvipariyāyo micchāvimokkho assaddhiyaṃ, tena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitena kotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati no kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Ca-saddo aṭṭhānapayutto, sabbattha ‘‘assaddho’’tiādīsu yojetabbo. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Tatthāti bahiddhā bāhirakasamaye. Pubbakāraṃ karotīti paṭhamataraṃ dānamānanādikaṃ kusalakiriyaṃ karoti, bāhirakasamaye paṭhamataraṃ kusalakiriyaṃ katvā pacchā sāsane karotīti vuttaṃ hotīti . Tatthāti vā tesaṃ bāhirakānaṃ titthiyānantipi vadanti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Assāti upāsakassa. Sīlasampadāti yathāvuttena pañcaveramaṇilakkhaṇena sīlena sampadā. Ājīvasampadāti pañcamicchāvaṇijjādippahānalakkhaṇena ājīvena sampadā. Evaṃ sīlasampadāājīvasampadāvasena upāsakassa sampattiṃ dassetvā saddhādivasenapi dassento ‘‘ye cassā’’tiādimāha. Ye ca pañca dhammā, tepi assa sampattīti yojanā. Dhammehīti guṇehi. Catunnaṃ parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatādīhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ. Sesaṃ vipattiyaṃ vuttavipariyāyena veditabbaṃ.

Nigaṇṭhīnanti nigaṇṭhasamaṇīnaṃ. Ādimhīti paṭhamatthe. Ucchagganti ucchuaggaṃ ucchukoṭi. Tathā veḷagganti etthāpi. Koṭiyanti pariyantakoṭiyaṃ, pariyantattheti attho. Ambilagganti ambilakoṭṭhāsaṃ. Tathā tittakagganti etthāpi. Vihāraggenāti ovarakakoṭṭhāsena ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho . Pariveṇaggenāti etthāpi eseva nayo. Aggeti ettha upayogavacanassa ekārādeso, vacanavipallāso vā, katvā-saddo ca sesoti vuttaṃ ‘‘ādiṃ katvā’’ti. Bhāvatthe tā-saddoti dasseti ‘‘ajjabhāva’’nti iminā, ajjabhāvo ca nāma tasmiṃ dhammassavanasamaye dharamānakatāpāpuṇakabhāvo. Tadā hi taṃ nissayavasena dharamānataṃ nimittaṃ katvā taṃdivasanissitaaruṇuggamanato paṭṭhāya yāva puna aruṇuggamanā etthantare ajjasaddo pavattati, tasmā tasmiṃ samaye dharamānakatāsaṅkhātaṃ ajjabhāvaṃ ādiṃ katvāti attho daṭṭhabbo. Ajjatanti vā ajjaicceva attho tā-saddassa sakatthavuttito yathā ‘‘devatā’’ti, ayaṃ ācariyānaṃ mati. Evaṃ paṭhamakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetvā idāni tatiyakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetuṃ ‘‘ajjadaggeti vā pāṭho’’tiādi vuttaṃ. Āgamamattattā dakāro padasandhikaro. Ajjāti hi nepātikamidaṃ padaṃ. Tenāha ‘‘ajja agganti attho’’ti.


我来将这段巴利文直译成简体中文：
5.175)和优婆塞宝经在五增支部。其中对佛等和业果的信仰颠倒是邪解脱名为不信,具足那个是不信者。以所说的戒失坏和活命失坏而恶戒。"以这个所见等而有这个吉祥"这样以愚人所想的名为迷信的所见闻觉吉祥而具足是迷信吉祥者。"信吉祥"是只相信所见吉祥等分的吉祥而不相信业,不相信业自性。"从这里外"是从这个一切知佛教外在外道教法。ca词是非处用,在所有"不信"等中应当连接。"寻求应施"是以应施想寻求恶行者。"在那里"是在外在外道教法中。"先作"是先作布施尊重等善行,意思是在外道教法中先作善行后在教法中作。或者说"在那里"是对那些外道修行者。这里应当知道将寻求应施和先作合为一而有五法。
"他"是优婆塞。"戒成就"是以所说的以五离为相的戒而成就。"活命成就"是以舍弃五邪贸易等为相的活命而成就。这样以戒成就和活命成就显示优婆塞的成就后,也以信等显示而说"他的那些"等。那些五法,那些也是他的成就,这是连接。"以诸法"是以功德。因为生四众喜悦义而优婆塞就是宝名为优婆塞宝。因为功德光辉名声香等而优婆塞就是莲华名为优婆塞莲华。同样优婆塞白莲。其余应当知道以与失坏所说相反。
"尼干陀众"是尼干陀沙门女。"始"是第一义。"甘蔗尖"是甘蔗尖甘蔗顶。同样"竹尖"这里也是。"顶"是边际顶,意思是边际。"酸分"是酸部分。同样"苦分"这里也是。"以精舍分"是以房间部分,意思是以"住在这个房间的得到这样的果"等的那些住处部分。"以寺院分"这里也是这个方法。"始"这里宾格词的ekāra替换,或者词的变化,和katvā词省略,所以说"作为始"。以"今性"这个显示tā词是性义,而名为今性是在那个闻法时现在性达到性。因为那时以依止而现在为因缘而从那天依止的破晓开始直到再破晓之间"今"词转起,所以应当知道意思是以名为现在性的今性为始。或者"今朝"的今就是意思,因为tā词说自义如"天神",这是诸阿阇黎的意见。这样显示以第一字母可见的读诵顺应的意义后,现在为了显示以第三字母可见的读诵顺应的意义而说"或者'从今始'的读诵"等。d是因为只是方便而连音。因为"今"这是不变词。所以说"意思是今始"。


‘‘Pāṇo’’ti idaṃ paramatthato jīvitindriye eva, ‘‘pāṇupeta’’nti ca karaṇattheneva samāsoti ñāpetuṃ ‘‘yāva me jīvitaṃ pavattati, tāvaupeta’’nti āha. Upeti upagacchatīti hi upeto, pāṇehi karaṇabhūtehi upeto pāṇupetoti attho ācariyehi abhimato. Iminā ca ‘‘pāṇupetanti idaṃ padaṃ tassa saraṇagamanassa āpāṇakoṭikatādassana’’nti imamatthaṃ vibhāveti. ‘‘Pāṇupeta’’nti hi iminā yāva me pāṇā dharanti, tāva saraṇaṃ upeto, upento ca na vācāmattena, na ca ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetoti āpāṇakoṭikatā dassitā. ‘‘Tīhi…pe… gata’’nti idaṃ ‘‘saraṇaṃ gata’’nti etassa atthavacanaṃ. ‘‘Anaññasatthuka’’nti idaṃ pana antogadhāvadhāraṇena, aññatthāpohanena ca nivattetabbatthadassanaṃ. Ekacco kappiyakārakasaddassa attho upāsakasaddassa vacanīyopi bhavatīti vuttaṃ ‘‘upāsakaṃ kappiyakāraka’’nti, attasanniyyātanasaraṇagamanaṃ vā sandhāya evaṃ vuttanti daṭṭhabbaṃ. Evaṃ ‘‘pāṇupeta’’nti iminā nītatthato dassitaṃ tassa saraṇagamanassa āpāṇakoṭikataṃ dassetvā evaṃ vadanto panesa rājā ‘‘jīvitena saha vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmī’’ti adhippāyaṃ vibhāvetīti neyyatthato vibhāvitaṃ tassa rañño adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Tattha hi-saddo samatthane, kāraṇatthe vā, tena imāya yuttiyā, iminā vā kāraṇena upāsakaṃ maṃ bhagavā dhāretūti ayamattho pakāsito.

Accayanaṃ sādhumariyādaṃ atikkamma madditvā pavattanaṃ accayo, kāyikādiajjhācārasaṅkhāto dosoti āha ‘‘aparādho’’ti, acceti abhibhavitvā pavattati etenāti vā accayo, kāyikādivītikkamassa pavattanako akusaladhammasaṅkhāto doso eva, so ca aparajjhati etenāti aparādhoti vuccati. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati. Tenāha ‘‘atikkamma abhibhavitvā pavatto’’ti. Dhammanti dasarājadhammaṃ. Vitthāro panetassa mahāhaṃsajātakādīhi vibhāvetabbo. Caratīti ācarati karoti. Dhammenevāti dhammato anapeteneva, anapetakusaladhammenevāti attho. Tenāha ‘‘na pitughātanādinā adhammenā’’ti. ‘‘Paṭiggaṇhātū’’ti etassa adhivāsanaṃ sampaṭicchatūti saddato attho, adhippāyato pana atthaṃ dassetuṃ ‘‘khamatū’’ti vuttaṃ. Puna akaraṇamettha saṃvaroti dasseti ‘‘puna evarūpassā’’tiādinā. ‘‘Aparādhassā’’tiādi aññamaññaṃ vevacanaṃ.



我来将这段巴利文直译成简体中文：
"生命"这在胜义上只是命根,"具命"也是以工具义而复合,为了显示这个而说"只要我的生命运行,就具足"。因为趋近是具足,以生命作为工具而具足是具命,这是诸阿阇黎所认可的意思。以此也说明"具命这个词是显示那个皈依到命终"这个意思。因为以这个"具命"显示只要我的生命持续,就趋近皈依,而趋近不只是语言,也不只是一次心生,而是以舍弃生命而终生趋近,这样显示到命终。"以三⋯⋯去"这是"去皈依"的释义。而"无他师"这是以内含抉择和遣除他处而显示应该排除的意思。有人说优婆塞词的意思也可以说是净人词而说"优婆塞净人",或者应当知道这样说是针对自我投靠皈依。这样以"具命"这个从了义显示那个皈依的到命终后,这个国王这样说显示"我以生命供养三事而护持皈依"的意思,从未了义显示那个国王的意思而说"因为我"等。其中hi词是合理或者因,以此以这个道理,或者以这个因而显示"请世尊记持我为优婆塞"这个意思。
超越善界限而践踏行为是过,称为身等违犯的过失,所以说"罪",或者以此超越而行为是过,就是称为身等违犯的不善法的过失,而那个以此犯错所以称为罪。因为那个超越而行于犯错的人。所以说"超越而行"。"法"是十王法。而这个详细应当以大鹅本生等来说明。"行"是实行做。"只以法"是只以不离于法,意思是只以不离善法。所以说"不以杀父等非法"。"请接受"这个词义是同意忍受,但是为了显示意趣的意思而说"请容忍"。在这里以"再不作"显示防护,以"像这样的"等。"罪"等是互相的同义词。

251.‘‘Yathādhammo ṭhito, tathevā’’ti imināpi yathā-saddassa anurūpatthamāha, sādhusamāciṇṇakusaladhammānurūpanti attho. Paṭisaddassa anatthakataṃ dasseti ‘‘karosī’’ti iminā. Paṭikammaṃ karosītipi vadanti. Yathādhammaṃ paṭikaraṇaṃ nāma katāparādhassa khamāpanamevāti āha ‘‘khamāpesīti vuttaṃ hotī’’ti. ‘‘Paṭiggaṇhāmā’’ti etassa adhivāsanaṃ sampaṭicchāmāti atthaṃ dasseti ‘‘khamāmā’’ti iminā. Vuddhi hesāti ettha ha-kāro padasiliṭṭhatāya āgamo, hi-saddo vā nipātamattaṃ. Esāti yathādhammaṃ paṭikiriyā, āyatiṃ saṃvarāpajjanā ca. Tenāha ‘‘yo accayaṃ…pe… āpajjatī’’ti. Sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato tathāgato ariyo nāmāti vuttaṃ ‘‘buddhassa bhagavato’’ti. Vineti satte etenāti vinayo, sāsanaṃ. Vaddhati saggamokkhasampatti etāyāti vuddhi. Katamā pana sā, yā ‘‘esā’’ti niddiṭṭhā vuddhīti codanamapanetuṃ ‘‘yo accaya’’ntiādi vuttanti sambandhaṃ dasseti ‘‘katamā’’tiādinā, yā ayaṃ saṃvarāpajjanā, sā ‘‘esā’’ti niddiṭṭhā vuddhi nāmāti attho. ‘‘Yathādhammaṃ paṭikarotī’’ti idaṃ āyatiṃ saṃvarāpajjanāya pubbakiriyādassananti viññāpanatthaṃ ‘‘yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā’’ti vuttaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena adhippāyantaraviññāpanaṃ, etapadena pana tassāpi paṭiniddeso sambhavati ‘‘yathādhammaṃ paṭikarotī’’ tipi paṭiniddisitabbassa dassanato. Keci pana ‘‘yathādhammaṃ paṭikarotī’ti idaṃ pubbakiriyāmattasseva dassanaṃ, na paṭiniddisitabbassa. ‘Āyatiñca saṃvaraṃ āpajjatī’ti idaṃ pana paṭiniddisitabbassevāti viññāpanatthaṃ evaṃ vutta’’nti vadanti, tadayuttameva khamāpanassāpi vuddhihetubhāvena ariyūpavāde vuttattā. Itarathā hi khamāpanābhāvepi āyatiṃ saṃvarāpajjanāya eva ariyūpavādāpagamanaṃ vuttaṃ siyā, na ca pana vuttaṃ, tasmā vuttanayeneva attho veditabboti.

Kasmā pana ‘‘yāya’’ntiādinā dhammaniddeso dassito, nanu pāḷiyaṃ ‘‘yo accaya’’ntiādinā puggalaniddeso katoti codanaṃ sodhetuṃ ‘‘desanaṃ panā’’tiādi āraddhaṃ. Puggalādhiṭṭhānaṃ karontoti puggalādhiṭṭhānadhammadesanaṃ karonto. Puggalādhiṭṭhānāpi hi puggalādhiṭṭhānadhammadesanā, puggalādhiṭṭhānapuggaladesanāti duvidhā hoti. Ayametthādhippāyo – kiñcāpi ‘‘vuddhi hesā’’tiādinā dhammādhiṭṭhānadesanā āraddhā, tathāpi puna puggalādhiṭṭhānaṃ karontena ‘‘yo accaya’’ntiādinā puggalādhiṭṭhānadesanā āraddhā desanāvilāsavasena, veneyyajjhāsayavasena cāti. Tadubhayavaseneva hi dhammādhiṭṭhānādibhedena catubbidhā desanā.

252.Vacasāyatteti vacasā āyatte. Vācāpaṭibandhatteti vadanti, taṃ ‘‘so hī’’tiādinā viruddhaṃ viya dissati. Vacasāyattheti pana vācāpariyosānattheti attho yutto osānakaraṇatthassa sāsaddassa vasena sāyasaddanipphattito yathā ‘‘dāyo’’ti. Evañhi samatthanavacanampi upapannaṃ hoti. Gamanāya kataṃ vācāpariyosānaṃ katvā vuttattā tasmiṃyeva atthe vattatīti. Handasaddañhi codanatthe, vacasaggatthe ca icchanti. ‘‘Handa dāni bhikkhave āmantayāmī’’tiādīsu (dī. ni. 2.218; saṃ. ni. 1.186) hi codanatthe, ‘‘handa dāni apāyāmī’’tiādīsu (jā. 2.

我来将这段巴利文直译成简体中文：
251."如法而住,就是这样"以此也说yatha词的随顺义,意思是随顺善修习的善法。以"作"这个显示paṭi词的无义。也说"作还还"。名为如法还就是向所作过失请求原谅,所以说"意思是请求原谅"。显示"我们接受"这个的意思是同意忍受,以"我们原谅"这个。"这是增长"这里ha字是为语句流畅而来,或者hi是只是不变词。"这"是如法还和未来防护。所以说"谁⋯⋯过失⋯⋯防护"。因为被天人世间作为"皈依"而应趋近,所以如来称为圣,而说"佛世尊"。以此教导众生是律,教法。以此增长天界解脱成就是增长。什么是那个,什么是"这"所指的增长,为了除去这个问难而说"谁过失"等,显示联系以"什么"等,意思是这个防护就是名为"这"所指的增长。"如法还"这是为了显示是未来防护的前行显示而说"如法还后未来防护"。因为这是诸阿阇黎的惯例,也就是以任何方式显示其他意趣,而以这个词也可能说明那个,因为也显示应该说明"如法还"。但是有人说"如法还"这只是显示前行,不是应该说明的。"而未来防护"这才是应该说明的,为了显示这个意思而这样说,那是不对的因为在诽谤圣者中说请求原谅也是增长因。因为否则就说只有未来防护而没有请求原谅就离开诽谤圣者,但是并没有说,所以应当知道只以所说的方式的意思。
为什么以"以那个"等显示法说明,难道不是在经文中以"谁过失"等作人说明吗？为了解决这个问难而开始"而说法"等。"作人为本"是作以人为本的法说。因为以人为本也有两种:以人为本的法说和以人为本的人说。这里的意思是 - 虽然以"这是增长"等开始法为本的说法,但是又以作人为本而以"谁过失"等开始以人为本的说法,是以说法花文和随顺所化机之意乐。因为以那两者而有以法为本等分的四种说法。
252."语所依"是以语依止。说"语系属",那个似乎与"因为他"等相违。但是"语所依"意思是语结束义是对的,因为由于表完成义的sā词而有sāya词的形成如"施"。因为这样成立理由说也合适。因为作语结束为去而说所以只在那个义中转。因为认为handa词有劝导义和语及义。因为在"来吧诸比丘我今劝告"等(长部2.218;相应部1.186)中是劝导义,在"来吧我今离去"等(本生2.

22.843) vacasaggatthe, vacasaggo ca nāma vācāvissajjanaṃ, tañca vācāpariyosānamevāti daṭṭhabbaṃ. Dukkarakiccavasena bahukiccatāti āha ‘‘balavakiccā’’ti. ‘‘Avassaṃ kattabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kattabbaṃ kiccaṃ, pacchā kattabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīya’’ntipi udānaṭṭhakathādīsu (udā. aṭṭha. 15) vuttaṃ. Yaṃ-taṃ-saddānaṃ niccasambandhattā, gamanakālajānanato, aññakiriyāya ca anupayuttattā ‘‘tassa kālaṃ tvameva jānāsī’’ti vuttaṃ. Idaṃ vuttaṃ hoti ‘‘tayā ñātaṃ gamanakālaṃ tvameva ñatvā gacchāhī’’ti. Atha vā yathā kattabbakiccaniyojane ‘‘imaṃ jāna, imaṃ dehi, imaṃ āharā’’ti (pāci. 88, 93) vuttaṃ, tathā idhāpi tayā ñātaṃ kālaṃ tvameva jānāsi, gamanavasena karohīti gamane niyojetīti dassetuṃ ‘‘tvameva jānāsī’’ti pāṭhaseso vuttoti daṭṭhabbaṃ. ‘‘Tikkhattuṃ padakkhiṇaṃ katvā’’tiādi yathāsamāciṇṇaṃ pakaraṇādhigatamattaṃ dassetuṃ vuttaṃ. Tattha padakkhiṇanti pakārato kataṃ dakkhiṇaṃ. Tenāha ‘‘tikkhattu’’nti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu jātānaṃ dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ, tena dvinnaṃ karatalānaṃ samaṭṭhapanaṃ dasseti. Añjalinti hatthapuṭaṃ. Añjati byattiṃ pakāseti etāyāti añjali. Añju-saddañhi byattiyaṃ, alipaccayañca icchanti saddavidū. Abhimukhovāti sammukho eva, na bhagavato piṭṭhiṃ dassetvāti attho. Pañcappatiṭṭhitavandanānayo vutto eva.



我来将这段巴利文直译成简体中文：
22.843)中是语及义,而名为语及就是语言释放,而那个应当知道就是语言结束。以难作事而多事说"重事"。说"必须作的是事,其他的是应作。或者先应作的是事,后应作的是应作。或者小的是事,大的是应作"也在优陀那注等(优陀那注15)中说。因为yaṃ词和taṃ词常相连,知道去时,而且不用于其他动作,所以说"你自己知道那个时间"。这个说的是"你自己知道你所知道的去时而去"。或者如同在指派应作事时说"知道这个,给这个,拿来这个"(波逸提88,93),同样这里也是你自己知道你所知道的时间,以去而作,指派于去,为了显示这个应当知道说"你自己知道"是省略语。说"作三次右绕"等是为了显示如习惯的场合所得而已。其中"右绕"是正确地作右。所以说"三次"。"以十指合放光"是以两手生的十指合为一而放光,以此显示两掌心平放。"合掌"是手捧。以此表明清楚是合掌。因为诸语词学者认为añju词是清楚,而ali是词缀。"面向"就是面对,意思是不向世尊显示背。五体着地礼的方法已经说过。

253. Imasmiṃyeva attabhāve vipaccanakānaṃ attano pubbe katakusalamūlānaṃ khaṇanena khato, tesameva upahananena upahato, padadvayenapi tassa kammāparādhameva dasseti pariyāyavacanattā padadvayassa. Kusalamūlasaṅkhātapatiṭṭhābhedanena khatūpahatabhāvaṃ dassetuṃ ‘‘bhinnapatiṭṭho jāto’’ti vuttaṃ. Patiṭṭhā, mūlanti ca atthato ekaṃ. Patiṭṭhahati sammattaniyāmokkamanaṃ etāyāti hi patiṭṭhā, tassa kusalūpanissayasampadā, sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho. Tadeva vitthārento ‘‘tathā’’tiādimāha. Yathā kusalamūlasaṅkhātā attano patiṭṭhānajātā, tathā anena raññā attanāva attā khato khanitoti yojanā. Khatoti hi idaṃ idha kammavasena siddhaṃ, pāḷiyaṃ pana kattuvasenāti daṭṭhabbaṃ. Padadvayassa pariyāyattā ‘‘upahato’’ti idha na vuttaṃ.

‘‘Rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) vacanato rāgadosamohāva idha rajo nāmāti vuttaṃ ‘‘rāgarajādivirahita’’nti. Vītasaddassa vigatapariyāyataṃ dasseti ‘‘vigatattā’’ti iminā. Dhammesu cakkhunti catusaccadhammesu pavattaṃ tesaṃ dassanaṭṭhena cakkhuṃ. Dhammesūti vā heṭṭhimesu tīsu maggadhammesu. Cakkhunti sotāpattimaggasaṅkhātaṃ ekaṃ cakkhuṃ, samudāyekadesavasena ādhāratthasamāsoyaṃ, na tu niddhāraṇatthasamāso. So hi sāsanaganthesu, sakkataganthesu ca sabbattha paṭisiddhoti. Dhammamayanti samathavipassanādhammena nibbattaṃ, iminā ‘‘dhammena nibbattaṃ cakkhu dhammacakkhū’’ti atthamāha. Apica dhammamayanti sīlāditividhadhammakkhandhoyeva maya-saddassa sakatthe pavattanato, anena ‘‘dhammoyeva cakkhu dhammacakkhū’’ti atthamāha. Aññesu ṭhānesūti aññesu suttapadesesu, etena yathāpāṭhaṃ tividhatthataṃ dasseti. Idha pana sotāpattimaggassevetaṃ adhivacanaṃ, tasmimpi anadhigate aññesaṃ vattabbatāyeva abhāvatoti adhippāyo.

Idāni ‘‘khatāyaṃ bhikkhave rājā’’tiādipāṭhassa suviññeyyamadhippāyaṃ dassento ‘‘idaṃ vuttaṃ hotī’’tiādimāha. Tattha nābhavissāti sace na abhavissatha, evaṃ satīti attho. Atīte hi idaṃ kālātipattivacanaṃ, na anāgateti daṭṭhabbaṃ. Esa nayo sotāpattimaggaṃ patto abhavissāti etthāpi. Nanu ca maggapāpuṇanavacanaṃ bhavissamānattā anāgatakālikanti? Saccaṃ aniyamite, idha pana ‘‘idhevāsane nisinno’’ti niyamitattā atītakālikamevāti veditabbaṃ. Idañhi bhagavā rañño āsanā vuṭṭhāya acirapakkantasseva avocāti. Pāpamittasaṃsaggenāti devadattena, devadattaparisāsaṅkhātena ca pāpamittena saṃsaggato. Assāti sotāpattimaggassa. ‘‘Evaṃ santepī’’tiādinā pāṭhānāruḷhaṃ vacanāvasesaṃ dasseti. Tasmāti saraṇaṃ gatattā muccissatīti sambandho. ‘‘Mama ca sāsanamahantatāyā’’ti pāṭho yutto, katthaci pana ca-saddo na dissati, tattha so luttaniddiṭṭhoti daṭṭhabbaṃ. Na kevalaṃ saraṇaṃ gatattāyeva muccissati, atha kho yattha esa pasanno, pasannākārañca karoti, tassa ca tividhassapi sāsanassa uttamatāyāti hi saha samuccayena attho adhippetoti.


我来将这段巴利文直译成简体中文：
253.在这个自身中成熟的自己先前所作善根的掘断而掘,以那些的损害而损害,以这两词因为是同义词而只显示那个业过失。为了显示以称为善根的立足破坏而掘损的状态而说"成为破坏立足"。立足和根在意义上是一样的。因为以此确立入正性决定是立足,那是善的依止成就,以行为过失而被这个破坏毁灭是破坏立足。展开那个而说"如此"等。如同称为善根的自己的立足性,如此被这个国王自己掘自己而掘,这是连接。因为这个"掘"这里是以业而成立,但是在经文中应当知道是以作者。因为两词是同义所以这里不说"损害"。
因为说"贪是垢不说是尘"等(大义释209;小义释74),所以贪瞋痴就是这里名为垢而说"离贪垢等"。以"因为离"这个显示vīta词是离的同义词。"法眼"是在四谛法中转起以见它们义的眼。或者"在诸法"是在下面三道法中。"眼"是名为初果道的一个眼,这是以总体一分而依处义复合,但不是分离义复合。因为那个在教法书和梵语书中到处被否定。"法所成"是以止观法而生,以此说意思是"以法而生的眼是法眼"。而且"法所成"是戒等三种法蕴,因为maya词转于自义,以此说意思是"法就是眼是法眼"。"在其他处"是在其他经文处,以此显示如读诵的三种义。但是这里只是初果道的异名,因为在那个未得时其他的根本没有可说性,这是意思。
现在为了显示"比丘们这个国王已掘"等读诵的易解意趣而说"这个意思是"等。其中"不会"是如果不会是,意思是如此的话。因为这个是过去的过去时语,应当知道不是未来。这个方法在"会得初果道"这里也是。难道不是得道的语言因为将生而是未来时吗？是的在不确定时,但是这里因为以"就坐在这座位"而确定所以应当知道就是过去时。因为这个是世尊在国王从座位起来刚离开时说的。"以恶友接触"是以提婆达多和名为提婆达多众的恶友接触。"它"是初果道。以"即使如此"等显示未列入读诵的省略语。"所以"是因为皈依而会解脱,这是连接。"因为我的教法伟大"的读诵是对的,但是在某处不见ca词,那里应当知道那个是省略说明。不只是因为皈依而会解脱,而且是在那里他信净,和作信净相,和那个三种教法的最上性,因为与合集一起的意思是所意趣的。


‘‘Yathā nāmā’’tiādi dukkarakammavipākato sukarena muccanena upamādassanaṃ. Kocīti koci puriso. Kassacīti kassaci purisassa, ‘‘vadha’’nti ettha bhāvayoge kammatthe sāmivacanaṃ. Pupphamuṭṭhimattena daṇḍenāti pupphamuṭṭhimattasaṅkhātena dhanadaṇḍena. Mucceyyāti vadhakammadaṇḍato mucceyya, daṇḍenāti vā nissakkatthe karaṇavacanaṃ ‘‘sumuttā mayaṃ tena mahāsamaṇenā’’tiādīsu (dī. ni. 2.232; cūḷava. 437) viya, pupphamuṭṭhimattena dhanadaṇḍato, vadhadaṇḍato ca mucceyyāti attho. Lohakumbhiyanti lohakumbhinarake. Tattha hi tadanubhavanakānaṃ sattānaṃ kammabalena lohamayā mahatī kumbhī nibbattā, tasmā taṃ ‘‘lohakumbhī’’ti vuccati. Uparimatalato adho patanto, heṭṭhimatalato uddhaṃ gacchanto, ubhayathā pana saṭṭhivassasahassāni honti. Vuttañca –

‘‘Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissatī’’ti. (pe. va. 802; jā. 1.

我来将这段巴利文直译成简体中文：
"如同"等是以容易解脱从难作业果来显示譬喻。"某"是某人。"某人"是某个人的,"杀"这里在有状态时业义的属格。"以一握花的罚"是以称为一握花的财罚。"会解脱"是从杀业罚会解脱,或者"以罚"是从格的具格如在"我们很好地解脱了那个大沙门"等(长部2.232;小品437)中,意思是从一握花的财罚和杀罚会解脱。"在铜锅"是在铜锅地狱。因为在那里对经受那个的众生以业力而生大铜锅,所以那个称为"铜锅"。从上层往下落,从下层往上去,两种都是六万年。也说：
"六万年,
完全圆满;
在地狱受苦,
何时有终?"(天宫事802;本生1.

4.54);

‘‘Heṭṭhimatalaṃ patvā, uparimatalaṃ pāpuṇitvā muccissatī’’ti vadanto imamatthaṃ dīpeti – yathā aññe seṭṭhiputtādayo aparāparaṃ adho patantā, uddhaṃ gacchantā ca anekāni vassasatasahassāni tattha paccanti, na tathā ayaṃ, ayaṃ pana rājā yathāvuttakāraṇena ekavārameva adho patanto, uddhañca gacchanto saṭṭhivassasahassāniyeva paccitvā muccissatīti. Ayaṃ pana attho kuto laddhoti anuyogaṃ pariharanto ‘‘idampi kira bhagavatā vuttamevā’’ti āha. Kirasaddo cettha anussavanattho, tena bhagavatā vuttabhāvassa ācariyaparamparato suyyamānataṃ, imassa ca atthassa ācariyaparamparābhatabhāvaṃ dīpeti. Atha pāḷiyaṃ saṅgītaṃ siyāti codanamapaneti ‘‘pāḷiyaṃ pana na āruḷha’’nti iminā, pakiṇṇakadesanābhāvena pāḷiyamanāruḷhattā pāṭhabhāvena na saṅgītanti adhippāyo. Pakiṇṇakadesanā hi pāḷiyamanāruḷhāti aṭṭhakathāsu vuttaṃ.

Yadi anantare attabhāve narake paccati, evaṃ sati imaṃ desanaṃ sutvā ko rañño ānisaṃso laddhoti kassaci āsaṅkā siyāti tadāsaṅkānivattanatthaṃ codanaṃ uddharitvā pariharituṃ ‘‘idaṃ panā’’tiādi vuttaṃ. ‘‘Ayañhī’’tiādinā niddālābhādikaṃ diṭṭhadhammikasamparāyikaṃ anekavidhaṃ mahānisaṃsaṃ sarūpato niyametvā dasseti. Ettha hi ‘‘ayaṃ…pe… niddaṃ labhatī’’ti iminā niddālābhaṃ dasseti, tadā kāyikacetasikadukkhāpagatabhāvañca niddālābhasīsena, ‘‘tiṇṇaṃ…pe… akāsī’’ti iminā tiṇṇaṃ ratanānaṃ mahāsakkārakiriyaṃ, ‘‘pothujjanikāya…pe… nāhosī’’ti iminā sātisayaṃ pothujjanikasaddhāpaṭilābhaṃ dassetīti evamādi diṭṭhadhammiko, ‘‘anāgate…pe… parinibbāyissatī’’ti iminā pana ukkaṃsato samparāyiko dassito, anavasesato pana aparāparesu bhavesu aparimāṇoyeva samparāyiko veditabbo.

Tattha madhurāyāti madhurarasabhūtāya. Ojavantiyāti madhurarasassāpi sārabhūtāya ojāya ojavatiyā. Puthujjane bhavā pothujjanikā. Pañca māre visesato jitavāti vijitāvī, parūpadesavirahatā cettha visesabhāvo. Paccekaṃ abhisambuddhoti paccekabuddho, anācariyako hutvā sāmaññeva sambodhiṃ abhisambuddhoti attho. Tathā hi ‘‘paccekabuddhā sayameva bujjhanti, na pare bodhenti, attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya, vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti, sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇantī’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha. 

我来将这段巴利文直译成简体中文：
4.54);
说"到达下层,达到上层而会解脱"显示这个意思 - 如同其他长者子等一再地往下落,往上去而在那里受苦数十万年,这个不像那样,但是这个国王以如所说的原因只一次往下落,往上去而受苦六万年就会解脱。但是这个意思从哪里得来,为了避免追究而说"这个据说也是世尊所说"。这里kira词是传闻义,以此显示被世尊说的状态从师承传闻,和这个意思是从师承带来的状态。那么在经文中应结集的诘问以"但是没有列入经文"这个排除,意思是因为以零散说法的状态而未列入经文所以不以读诵而结集。因为零散说法未列入经文,这样在注释书中说。
如果在紧接的自身在地狱受苦,如此的话听了这个开示国王得到什么利益,可能有某人的怀疑,为了除去那个怀疑而举出诘问来避免而说"但是这个"等。以"因为这个"等确定并显示得到睡眠等现法后世的种种大利益的自性。因为这里以"这个...得到睡眠"这个显示得到睡眠,和以得到睡眠为首那时身心苦的离去,以"对三...作"这个显示对三宝作大供养,以"凡夫的...不是"这个显示殊胜的得到凡夫信,如此等是现法的,但是以"在未来...会般涅槃"这个显示最上的后世的,但是完全地在一再的诸有中应当知道后世的就是无量。
其中"甜"是成为甜味的。"有滋"是以甜味的精华成为有滋的滋味。在凡夫中有是凡夫的。特别地胜五魔是胜利者,这里无他教是特殊性。各自证悟是辟支佛,意思是成为无师而自己证悟等正觉。如此因为"辟支佛们自己觉悟,不使他觉悟,只通达义味,不通达法味。因为他们不能把出世间法安立概念来开示,如哑者见梦,如林居者尝城市的调味,这样他们的法证悟,得到一切神通定辨才的区别"(经义注1.犀牛经注;譬喻注


1.90, 91) aṭṭhakathāsu vuttaṃ.

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissatha, atha kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Yadi ca anāgate paccekabuddho hutvā parinibbāyissati, atha kathaṃ tasmiṃyeva āsane dhammacakkhu uppajjissatha, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayā dvinnaṃ bodhīnaṃ asādhāraṇabhāvato. Asādhāraṇā hi etā dve yathākkamaṃ pañcaṅgadvayaṅgasampattiyā, abhinīhārasamiddhivasena, pāramīsambharaṇakālavasena, abhisambujjhanavasena cāti? Nāyaṃ virodho ito paratoyevassa paccekabodhisambhārānaṃ sambharaṇīyattā. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti tathābhinīhārassa sambhavatoti. Apare pana bhaṇanti – ‘‘paccekabodhiyāyevāyaṃ rājā katābhinīhāro. Katābhinīhārāpi hi tattha niyatimappattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā ‘sacāyaṃ bhikkhave rājā’tiādimavoca, mahābodhisattānameva ca ānantariyaparimutti hoti, na itaresaṃ bodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyakammāni pasavi, tasmā kammantarāyena ayaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate vijitāvī nāma paccekabuddho hutvā parinibbāyissatī’’ti daṭṭhabbaṃ, yuttataramettha vīmaṃsitvā gahetabbaṃ.

Yathāvuttaṃ pāḷimeva saṃvaṇṇanāya nigamavasena dassento ‘‘idamavocā’’tiādimāha. Tassattho hi heṭṭhā vuttoti. Apica pāḷiyamanāruḷhampi atthaṃ saṅgahetuṃ ‘‘idamavocā’’tiādinā nigamanaṃ karotīti daṭṭhabbaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhiravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthappakāsaniyā sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

Sāmaññaphalasuttavaṇṇanā niṭṭhitā.

3. Ambaṭṭhasuttavaṇṇanā

Addhānagamanavaṇṇanā

254. Evaṃ sāmaññaphalasuttaṃ saṃvaṇṇetvā idāni ambaṭṭhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇokāsassa pattabhāvaṃ vibhāvetuṃ, sāmaññaphalasuttassānantaraṃ saṅgītassa suttassa ambaṭṭhasuttabhāvaṃ pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti ambaṭṭhasutta’’nti āha. Evamīdisesu. Itisaddo cettha ādiattho, padatthavipallāsajotako pana itisaddo luttaniddiṭṭho, ādisaddalopo vā esa, upalakkhaṇaniddeso vā. Apubbapadavaṇṇanā nāma heṭṭhā aggahitatāya apubbassa padassa atthavibhajanā. ‘‘Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī’’ti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ, ‘‘anupubbapadavaṇṇanā’’ti katthaci pāṭho, so ayuttova ṭīkāya anuddhaṭattā, tathā asaṃvaṇṇitattā ca.

‘‘Rājakumārā gottavasena kosalā nāmā’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
1.90, 91)注释书中说。
这里问 - 如果国王没有业障碍就在那个座位上会生法眼,那么怎么在未来成为辟支佛而般涅槃。如果在未来成为辟支佛而般涅槃,那么怎么在那个座位上会生法眼,难道这些声闻菩提辟支菩提资粮不是不同资粮因为两种菩提的不共性。因为这两种是不共的以次第的五分二分成就,以发愿成就,以波罗蜜修集时间,以证悟等的缘故?这个不相违因为从这以后他要修集辟支菩提资粮。因为要证声闻菩提的众生也在那个和合不存在时在别的时间会以辟支菩提觉悟因为那样的发愿可能。但是其他人说 - "这个国王只对辟支菩提作发愿。因为即使作发愿的人在那里没有得到决定因为那个智没有到达成熟而在师面前会得声闻菩提,所以世尊说'比丘们如果这个国王'等,只有大菩萨才有无间业的解脱,不是其他菩萨。如此因为确定于辟支菩提的提婆达多以长时间生起的对世间导师的嗔恨而造作严重的无间业,所以以业障碍这个现在没有和合见证的国王以辟支菩提决定在未来成为名为胜利者的辟支佛而般涅槃"应当知道,在这里应当考察后取更适合的。
为了以结论方式显示如所说的而说"这个说"等。因为它的意思在下面说了。而且应当知道以"这个说"等作结论为了摄取未列入的意思。
这样在胜吉祥光长部注中以显示最细微深难解意义,以生广大清净慧辩才,具足正直柔和善意信念念定慧忍精进等法,在有注释的三藏中有不滞碍自在智行,通达种种自宗他宗深密,大师,大文法家,名为智光法将长老,大法王导师所作的善光明名为显明隐义的沙门果经注的显明隐义。
沙门果经注结束。
3.安跋德经注
行路注
254.这样注释沙门果经后现在注释安跋德经,为了显示按次第到达注释处,为了显明在沙门果经之后结集的经是安跋德经而说"如是我闻...在拘萨罗是安跋德经"。在这样的地方。而这里iti词是等义,但是显示词义倒转的iti词是省略说明,或者这是等词省略,或者是指示说明。名为无前词注是因为未在下面取而对无前词的义分别。因为说"舍弃一再来的意义,我将显明义"(长部注1.书开始语),有些读本是"次第词注",那个不对因为没有在复注中引用,也因为没有那样注释。
"王子们以姓而名为拘萨罗"(长部复注

1.254) ācariyena vuttaṃ. Akkharacintakā pana vadanti ‘‘kosaṃ lanti gaṇhanti, kusalaṃ vā pucchantīti kosalā’’ti. Janapadinoti janapadavanto, janapadassa vā issarā. ‘‘Kosalā nāma rājakumārā’’ti vutteyeva siddhepi ‘‘janapadino’’ti vacanaṃ santesupi aññesu taṃtaṃnāmapaññātesu tattha nivasantesu janapadibhāvato tesameva nivasanamupādāya janapadassāyaṃ samaññāti dassanatthaṃ. ‘‘Tesaṃ nivāso’’ti iminā ‘‘kosalānaṃ nivāsā kosalā’’ti taddhitaṃ dasseti. ‘‘Ekopi janapado’’ti iminā pana saddatoyevetaṃ puthuvacanaṃ, atthato panesa eko evāti vibhāveti. Api-saddo cettha anuggahe, tena kāmaṃ ekoyevesa janapado, tathāpi iminā kāraṇena puthuvacanamupapannanti anuggaṇhāti. Yadi ekova janapado, kathaṃ tattha bahuvacananti āha ‘‘ruḷhisaddenā’’tiādi, ruḷhisaddattā bahuvacanamupapannanti vuttaṃ hoti. Nissitesu payuttassa puthuvacanassa, puthubhāvassa vā nissaye abhiniropanā idha ruḷhi, tena vuttaṃ ācariyena idha ceva aññattha ca majjhimāgamaṭīkādīsu ‘‘akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha ruḷhi yathā ‘aññatthāpi kurūsu viharati, aṅgesu viharatī’ti cā’’ti. Keci pana kosalanāmābhiniropanamicchanti, ayuttametaṃ puthuvacanassa appayujjitabbattā. Nāmābhiniropanāya hi ekavacanampi bhavati yathā ‘‘sīho gāyatī’’ti. Tabbisesitepi janapadasadde jātisaddattā ekavacanameva. Tenāha ‘‘tasmiṃ kosalesu janapade’’ti, kosalanāmake tasmiṃ janapadeti attho. Abhūtato hi vohāramattaṃ ruḷhi, bhūtatoyeva attho vinicchinitabbo. Yathā hi –

‘‘Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;

Te rajjaṃ kārayissanti, mithilāyaṃ pajāpatī’’ti. (jā. 2.22.276) ādīsu –

Taṃputtasaṅkhātassa ekatthassa ruḷhivasena ‘‘puttā’’ti bahuvacanapayogo, tathā idhāpi tannivāsasaṅkhātassa ekatthassa ruḷhivasena ‘‘kosalesū’’ti bahuvacanapayogo hoti. Yathā ca ‘‘pāṇaṃ na haññe, na ca’dinnamādiye’’tiādīsu (a. ni. 8.42, 43, 45) jātivasena bahvatthānamekavacanapayogo, tathā idhāpi jātivasena avayavappabhedena bahvatthassa ‘‘janapade’’ti ekavacanapayogo hoti. Vuttañca ācariyena majjhimāgamaṭīkāyaṃ ‘‘tabbisesanepi janapadasadde jātisadde ekavacanameva. Tenāha ‘tasmiṃ aṅgesu janapade’ti’’.

Evaṃ ruḷhivasena bahumhi viya vattabbe bahuvacanaṃ dassetvā idāni bahvatthavasena bahumpi eva vattabbe bahuvacanaṃ dassento ‘‘porāṇā panāhū’’tiādimāha. Pana-saddo cettha visesatthajotano, tena puthuatthavisayatāya evetaṃ puthuvacanaṃ, na ruḷhivasenāti vakkhamānaṃ visesaṃ joteti. So hi padeso tiyojanasataparimāṇatāya bahuppabhedoti, imasmiṃ pana naye tesu kosalesu janapadesūti attho veditabbo. Mahāpanādanti mahāpanādajātaka (jā. 1.3.40, 41, 42) surucijātakesu (jā. 1.

我来将这段巴利文直译成简体中文：
1.254)阿阇黎说。但是字母论者们说"因为取kosa,或者问kusala所以是kosala"。"有地方的"是有地方的,或者是地方的主。虽然说"名为拘萨罗的王子们"就成立,说"有地方的"是为了显示虽然有其他以那个那个名字著名的住在那里的有地方性,取他们的住处而这个是地方的共称。以"他们的住处"这个显示"拘萨罗人的住处是拘萨罗"的从属词。但是以"一个地方"这个显明这个只在词上是复数,在意义上这个只是一个。而这里api词是认可,以此虽然这个确实只是一个地方,但是以这个原因复数是合适的而认可。如果只是一个地方,怎么在那里复数,说"以惯用词"等,意思是说因为是惯用词所以复数合适。这里惯用是在能依上使用复数,或者多性安立在所依上,所以阿阇黎在这里和其他处如中部复注等说"因为字母论者在这样的处所喜欢这样的性数如同适合,这里这个是惯用如在别处也说'住在俱卢,住在鸯伽'"。但是有些人喜欢安立拘萨罗名,这个不对因为复数不应使用。因为在名的安立中也有单数如"狮子唱"。在那个限定的地方词中因为是种类词而只有单数。所以说"在那个拘萨罗地方",意思是在那个名为拘萨罗的地方。因为惯用只是从非实的言说,应当从实际来决定意义。因为如同 -
"毗提诃有儿子,
长寿增国者;
他们将令国统治,
在弥希罗(今尼泊尔境内)的主"等(本生2.22.276)中 -
以名为他儿子的一义的惯用而使用"儿子们"的复数,同样这里也以名为他们住处的一义的惯用而使用"在拘萨罗"的复数。如同在"不杀生,不取不与"等(增支部8.42,43,45)中以种类而对多义使用单数,同样这里也以种类经由部分差别对多义而使用"在地方"的单数。阿阇黎在中部复注中也说"在那个限定中地方词在种类词中只有单数。所以说'在那个鸯伽地方'"。
这样显示以惯用在应该说如同多时的复数后,现在为了显示在应该说确实多的多义时的复数而说"但是古人说"等。而这里但是词是显示特殊义,以此以多义境而这个是复数,不是以惯用而显示将说的特殊。因为那个地方以三百由旬量而多差别,但是在这个方法中应当知道意思是在那些拘萨罗地方中。"大欢喜"是在大欢喜本生(本生1.3.40,41,42)善喜本生(本生1.

14.102 ādayo) āgataṃ surucino nāma videharañño puttaṃ mahāpanādanāmakaṃ rājakumāraṃ. Nānānāṭakānīti bhaṇḍukaṇḍapaṇḍukaṇḍapamukhāni chasatasahassāni nānāvidhanāṭakāni, katthaci pana ādisaddopi diṭṭho, so jātakaṭṭhakathāyaṃ na dissati, yadi ca dissati, tena naṭalaṅghakādīnaṃ saṅgaho daṭṭhabbo. Sitamattampīti mihitamattampi. Tassa kira dibbanāṭakānaṃ anantarabhaveyeva diṭṭhattā manussanāṭakānaṃ naccaṃ amanuññaṃ ahosi. Naṅgalānipi chaḍḍetvāti kasikammappahānavasena naṅgalāni pahāya, nidassanamattañcetaṃ. Na hi kevalaṃ kassakā eva, atha kho aññepi ubhayaraṭṭhavāsino manussā attano attano kiccaṃ pahāya tasmiṃ maṅgalaṭṭhāne sannipatiṃsu. Tadā kira mahāpanādakumārassa pāsādamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni ekato akaṃsu, kāsivideharaṭṭhavāsinopi tattha sannipatitvā atirekasattavassāni chaṇamanubhaviṃsūti, adhunā pana ‘‘naṅgalādīnī’’ti pāṭho dissati, so na porāṇapāṭho ṭīkāyamanuddhaṭattā.

Mahājanakāye sannipatiteti keci ‘‘pahaṃsanavidhiṃ dassetvā rājakumāraṃ hāsāpessāmā’’ti, keci ‘‘taṃ kīḷanaṃ passissāmā’’ti evaṃ mahājanasamūhe sannipatite. Atulambābhiruhanadārucitakapavesanādi nānākīḷāyo dassetvā. Sakkapesito kira dibbanāṭako rājaṅgaṇe ākāse ṭhatvā upaḍḍhabhāgaṃ nāma dasseti, ekova hattho, eko pādo, ekaṃ akkhi, ekā dāṭhā naccati calati, upaḍḍhaṃ phandati, sesaṃ niccalamahosi, taṃ disvā mahāpanādo thokaṃ hasitamakāsi, imamatthaṃ sandhāya ‘‘so dibbanāṭakaṃ dassetvā hasāpesī’’ti vuttaṃ. Suhajjā nāma vissāsikā ‘‘suṭṭhu hadayametesa’’nti katvā. Ādisaddena ñātakaparijanādīnaṃ saṅgaho. Tasmāti tathā vacanato. Taṃ kusalanti vacanaṃ upādāyāti ettha ‘‘kacci kusalaṃ? Āma kusala’’nti vacanapaṭivacanavasena pavattakusalavāditāya te manussā ādito ‘‘kusalā’’ti samaññaṃ labhiṃsu, tesaṃ kusalānaṃ issarāti rājakumārā kosalā nāma jātā, tesaṃ nivāsaṭṭhānatāya pana padeso kosalāti pubbe vuttanayameva. Tenāha ‘‘so padeso kosalāti vuccatī’’ti. Evaṃ majjhimāgamaṭīkāyaṃ ācariyeneva vuttaṃ. Tatrāyamadhippāyo siyā – ‘‘so padeso kosalāti vuccatī’’ti saññīsaññā yathākkamaṃ ekavacanabahuvacanavasena vuttattā purimanaye viya idhāpi ruḷhivaseneva bahuvacanaṃ hoti. Rājakumārānaṃ nāmalābhahetumattañhettha visesoti. Idha pana ācariyena evaṃ vuttaṃ so padesoti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā eva kosalāti katvā’’ti (dī. ni. ṭī. 1.254) tatrāyamadhippāyo siyā – so padesoti jātisaddavasena, vacanavipallāsena vā vuttattā puthuatthavisayatāya eva bahuvacanaṃ hoti. Padesassa nāmalābhahetu hettha visesoti. ‘‘Kusala’’nti hi vacanamupādāya ruḷhināmavasena vuttanayena kosalā yathā ‘‘yevāpanakaṃ, natumhākavaggo’’ti. Apica vacanapaṭivacanavasena ‘‘kusala’’nti vadanti etthāti kosalā. Vicitrā hi taddhitavuttīti. Kusalanti ca ārogyaṃ ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.145; jā. 2.20.129) viya, kacci tumhākaṃ ārogyaṃ hotīti attho, chekaṃ vā ‘‘kusalā naccagītassa , sikkhitā cāturitthiyo’’tiādīsu (jā. 2.

我来将这段巴利文直译成简体中文：
14.102等)来的名为善喜的毗提诃王的儿子名为大欢喜的王子。"各种舞蹈"是以光头光脚为首的六十万种各种舞蹈,但是有些地方也见到等字,它在本生注释中不见,如果见到,以它应当知道包括舞者跳者等。"只是微笑"是只是轻笑。据说因为他在前世见过天舞蹈所以人的舞蹈的舞不可意。"也抛弃犁"是以放弃农作而舍犁,而这只是举例。因为不只是农夫,而且其他两国居民也舍弃自己的工作而在那个庆典处集合。据说那时对大欢喜王子作殿庆典、伞盖庆典、结婚庆典三个庆典在一起,迦尸毗提诃国居民也在那里集合而享受超过七年的节日,但是现在见到"犁等"的读本,那个不是古读本因为没有在复注中引用。
"大众集合"是有些人"显示欢喜仪式我们将令王子欢笑",有些人"我们将看那个游戏"如此大众聚集。显示登无比芭蕉树入木堆等各种游戏。据说帝释派遣的天舞者站在王庭空中显示名为半分,只有一手、一足、一眼、一牙舞动,半边动,其余不动,见到那个大欢喜作少许笑,联系这个意思而说"他显示天舞蹈而令欢笑"。名为善友是亲近者因为作"这些是善心"。等字包括亲戚随从等。"所以"是因为那样说。"取那个善"这里"可好?是的好"以言说回答方式而行善说性,那些人从开始得到"善"的共称,那些善人的主人是王子名为拘萨罗,以他们的住处性而地方是拘萨罗如前说的方法。所以说"那个地方叫做拘萨罗"。阿阇黎在中部复注中如此说。这里这个意趣可能是 - "那个地方叫做拘萨罗"因为如名如称以次第以单数复数方式说所以如前方法这里也以惯用而成复数。因为这里特殊只是王子们得名的因。但是这里阿阇黎这样说"那个地方"是从地方一般而说,或者以词倒转,意思是"那些地方"。"叫做拘萨罗"是以"善"就是拘萨罗而作(长部复注1.254)这里这个意趣可能是 - "那个地方"因为以种类词方式,或者以词倒转说所以以多义境而成复数。这里特殊是地方得名的因。因为取"善"的言说以惯用名方式说的方法而拘萨罗如"补充、非你们品"。而且以言说回答方式在这里说"善"所以拘萨罗。因为从属词的用法多样。"善"是健康如在"先生可好,先生可无病"等(本生1.15.145;本生2.20.129)中,意思是愿你们健康,或者是善巧如在"善于舞歌,学习机智女人"等(本生2.<.Assistant>

22.94) viya, kacci tesaṃ nāṭakānaṃ chekatā hotīti attho.

Caraṇaṃ cārikā, caraṇaṃ vā cāro, so eva cārikā, tayidaṃ maggagamanameva idhādhippetaṃ, na cuṇṇikagamanamattanti dassetuṃ ‘‘addhānagamana’’nti vuttaṃ, bhāvanapuṃsakañcetaṃ, addhānagamanasaṅkhātāya cārikāya caramānoti vuttaṃ hoti, abhedepi vā bhedavohārena vuttaṃ yathā ‘‘divāvihāraṃ nisīdī’’ti, (ma. ni. 1.256) addhānagamanasaṅkhātaṃ cārikaṃ caramāno, caraṇaṃ karontoti attho. Sabbatthako hi karabhūdhātūnamatthoti. ‘‘Addhānamagga’’ntipi katthaci pāṭho, so na sundaro. Na hi cārikāsaddo maggavācakoti. Idāni taṃ vibhāgena dassetvā idhādhippetaṃ niyamento ‘‘cārikā ca nāmesā’’tiādimāha. Sāvakānampi ruḷhivasena cārikāya sambhavato tato viseseti ‘‘bhagavato’’ti iminā. Tathā hi majjhimāgamaṭṭhakathāyaṃ vuttaṃ ‘‘cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhisaddena sāvakānampi vuccati kilañjādīhi katabījanīpi tālavaṇṭaṃ viyā’’ti. Dūrepīti ettha pi-saddena, api-saddena vā nātidūrepīti sampiṇḍanaṃ tatthāpi cārikāsambhavato. Bodhaneyyapuggalanti catusaccapaṭivedhavasena bodhanārahapuggalaṃ. Sahasā gamananti sīghagamanaṃ. ‘‘Mahākassapassa paccuggamanādīsū’’ti vuttameva sarūpato dasseti ‘‘bhagavā hī’’tiādinā. Paccuggacchantoti paṭimukhaṃ gacchanto, paccuṭṭhahantoti attho. ‘‘Tathā’’ti iminā ‘‘tiṃsayojana’’nti padamanukaḍḍhati. Pakkusāti nāma gandhārarājā. Mahākappino nāma kukkuṭavatīrājā. Dhaniyo nāma koraṇḍaseṭṭhiputto gopo.

Evaṃ dhammagarutākittanamukhena mahākassapapaccuggamanādīni (saṃ. ni. aṭṭha. 2.154) ekadesena dassetvā idāni vanavāsitissasāmaṇerassa vatthuṃ vitthāretvā cārikaṃ dassetuṃ ‘‘ekadivasa’’ntiādi āraddhaṃ. Ko panesa tissasāmaṇero nāma? Sāvatthiyaṃ dhammasenāpatino upaṭṭhākakule jāto mahāpuñño ‘‘piṇḍapātadāyakatisso, kambaladāyakatisso’’ti ca pubbe laddhanāmo pacchā ‘‘vanavāsitisso’’ti pākaṭo khīṇāsavasāmaṇero. Vitthāro dhammapade (dha. pa. aṭṭha. 

我来将这段巴利文直译成简体中文：
22.94)中,意思是愿那些舞者善巧性。
游行是行走,或者游是行,那就是游行,这个这里意趣只是道路行走,不是只是散步,为了显示这个而说"行路",而这个是中性,意思是说以名为行路的游行而游行,或者即使无差别也以差别言说而说如"坐晡时住"(中部1.256),行名为行路的游行,作游行,这是意思。因为kar和bhū词根的意义在一切处。有些地方也有"行路道"的读本,那个不好。因为游行词不是说道路。现在以分别显示那个而限定这里意趣而说"这个名为游行"等。因为弟子们也以惯用而有游行所以以"世尊的"这个而特别。如此在中部注释中说"'行游行'这里虽然这个名为游行为了摄受大众只有诸佛得到,但是依佛以惯用词对弟子们也说如以席子等作的扇对棕扇"。"也在远"这里以pi词,或者以api词摄集"也在不太远"因为在那里也有游行。"应觉悟人"是以通达四谛而应觉悟的人。"忽然行走"是快速行走。以"在迎大迦叶等"而说的显示自性以"因为世尊"等。"迎"是向前面去,意思是起迎。以"如此"这个引"三十由旬"这词。名为钵咕沙是犍陀罗(今阿富汗境内)王。名为大劫宾是鸡城王。名为达尼亚是科兰达长者子牧人。
这样以说法尊重性为首部分地显示迎大迦叶等(相应部注2.154)后,现在为了广说林住帝沙沙弥的事并显示游行而开始"一日"等。但是这个名为帝沙沙弥是谁?生在舍卫城(今尼泊尔境内)法将的护持家中大福德,先前得名"施食帝沙、施毛毯帝沙",后来闻名"林住帝沙"的漏尽沙弥。详细在法句(法句注;

1.74 vanavāsītissasāmaṇeravatthu). Ākāsagāmīhi saddhiṃ ākāseneva gantukāmo bhagavā ‘‘chaḷabhiññānaṃ ārocehī’’ti avoca. Tassāti tissasāmaṇerassa. Tanti bhagavantaṃ saddhiṃ bhikkhusaṅghena cīvaraṃ pārupantaṃ. No thero no oramattako vatāti sambandho, guṇena lāmakappamāṇiko no hotīti attho.

Attanopattāsaneti bhikkhūnaṃ āsanapariyante. Tesaṃ gāmikānaṃ dānapaṭisaṃyuttaṃ maṅgalaṃ vatvā. Kasmā pana sadevakassa lokassa maggadesakopi samāno bhagavā evamāhāti codanaṃ sodhetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Maggadesakoti nibbānamaggassa, sugatimaggassa vā desako.

Tāyāti araññasaññāya. Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvasena sijjhanato ‘‘buddhadāyajjaṃ te dassāmī’’ti vuttanti vadanti. Apare pana ‘‘aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto satthā ‘buddhadāyajjaṃ te dassāmī’ti avocā’’ti vadanti. Dhammasenāpatinā upajjhāyena upasampādetvā, tatoyevesa dhammasenāpatino saddhivihārikoti aṭṭhakathāsu vutto. Dhammapadaṭṭhakathāyaṃ pana dhammasenāpatiāditherānaṃ cattālīsabhikkhusahassaparivārānaṃ attano attano parivārehi saddhiṃ paccekaṃ gamanaṃ, bhagavato ca ekakasseva gamanaṃ khuddakabhāṇakānaṃ matena vuttaṃ, idha, pana majjhimāgamaṭṭhakathāyañca (ma. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
1.74林住帝沙沙弥事)。世尊想要和空行者一起由空中去而说"告诉六通者们"。"他的"是帝沙沙弥的。"他"是和比丘僧团一起披衣的世尊。"不是长老不是下等"是连接,意思是以功德不是低劣量的。
"在自己得座"是在比丘们的座位边缘。对那些村民说与布施相应的吉祥。但是为什么世尊即使是包括天界的世间的道说者而如此说,为了净除诘问而说"世尊据说"等。"道说者"是涅槃道,或者善趣道的说者。
"以那个"是以林想。虽然具足以僧团羯磨成就的具足戒也以师命而成就所以说"我将给你佛的遗产"。但是其他人说"师允许他未满二十岁的具足戒而说'我将给你佛的遗产'"。以法将为戒师而受具足戒,就从那里他是法将的共住者,这样在注释书中说。但是在法句注释中说法将等长老们以四万比丘众各自和自己的眷属一起去,和世尊独自去,这是根据小部诵者们的意见,但是在这里和中部注释(中部注

2.65) aññathā gamanaṃ dīghabhāṇakamajjhimabhāṇakānaṃ matenāti daṭṭhabbaṃ. Ayanti mahākassapādīnamatthāya cārikā. Yaṃ pana anuggaṇhantassa bhagavato gamanaṃ, ayaṃ aturitacārikā nāmāti sambandho.

Imaṃpana cārikanti aturitacārikaṃ. Mahāmaṇḍalanti majjhimadesapariyāpanneneva bāhirimena pamāṇena paricchinnattā mahantataraṃ maṇḍalaṃ. Majjhimamaṇḍalanti itaresaṃ ubhinnaṃ vemajjhe pavattaṃ maṇḍalaṃ. Antomaṇḍalanti itarehi khuddakaṃ maṇḍalaṃ, itaresaṃ vā antogadhattā antimaṃ maṇḍalaṃ, abbhantarimaṃ maṇḍalanti vuttaṃ hoti. Kiṃ panimesaṃ pamāṇanti āha ‘‘katthā’’tiādi. Tattha navayojanasatikatā majjhimadesapariyāpannavaseneva gahetabbā tato paraṃ aturitacārikāya agamanato. Taduttari hi turitacārikāya eva tathāgato gacchati, na aturitacārikāya. Pavāretvāva cārikācaraṇaṃ buddhāciṇṇanti vuttaṃ ‘‘mahāpavāraṇāya pavāretvā’’tiādi. Pāṭipadadivaseti paṭhamakattikapuṇṇamiyā anantare pāṭipadavase. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Mahājanakāyassa sannipatanato purimaṃ purimaṃ āgatā nimantetuṃ labhanti. Tathā sannipatanameva dassetuṃ ‘‘itaresū’’tiādi vuttaṃ. Samathavipassanā taruṇā hontīti ettha samathassa taruṇabhāvo upacārasamādhivasena, vipassanāya pana saṅkhāraparicchedañāṇaṃ, kaṅkhāvitaraṇañāṇaṃ, sammasanañāṇaṃ, maggāmaggañāṇanti catunnaṃ ñāṇānaṃ vasena veditabbo. Taruṇavipassanāti hi tesaṃ catunnaṃ ñāṇānamadhivacanaṃ. Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Kattikapuṇṇamāyanti pacchimakattikapuṇṇamiyaṃ. ‘‘Migasirassa paṭhamapāṭipadadivase’’ti idaṃ majjhimadesavohāravasena migasiramāsassa paṭhamaṃ pāṭipadadivasaṃ sandhāya vuttaṃ, etarahi pavattavohāravasena pana pacchimakattikamāsassa kāḷapakkhapāṭipadadivaso veditabbo.

Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena. Catumāsanti āsaḷhīpuṇṇamiyā pāṭipadato yāva pacchimakattikapuṇṇamī, tāva catumāsaṃ. ‘‘Samantā yojanasata’’ntiādinā vuttanayeneva. Vasanaṃ vassaṃ, vasanakiriyā, vutthaṃ vasitaṃ vassamassāti vutthavasso, tassa. Tathāgatena vinetabbattā ‘‘bhagavato veneyyasattā’’ti sāminiddeso vutto, kattuniddeso vā esa. Veneyyasattāti ca caritānurūpaṃ vinetabbasattā. Indriyaparipākaṃ āgamayamānoti saddhādiindriyānaṃ vimuttiparipācanabhāvena paripakkaṃ paṭimānento. Phussamāghaphagguṇacittamāsānaṃ aññataramāsassa paṭhamadivase nikkhamanato māsaniyamo ettha na katoti daṭṭhabbaṃ. Tenāha ‘‘ekamāsaṃ vā dviticatumāsaṃ vā tattheva vasitvā’’ti. Tatthevāti vassūpagamanaṭṭhāne eva. ‘‘Sattahi vā’’tiādi ‘‘ekamāsaṃ vā’’tiādinā yathākkamaṃ yojetabbaṃ – yadi aparampi ekamāsaṃ tattheva vasati, sattahi māsehi cārikaṃ pariyosāpeti. Yadi dvimāsaṃ chahi, yadi timāsaṃ pañcahi, yadi catumāsaṃ tattheva vasati, catūhi māsehi cārikaṃ pariyosāpetīti. Kasmā pana cārikāgamananti āsaṅkānivattanatthaṃ ‘‘itī’’tiādi vuttaṃ. Atirekaṃ jarādubbalo bāḷhajiṇṇo. Te kadā passissanti, na passissanti eva. Lokānukampakāyāti lokānukampakāya eva. Tena vuttaṃ ‘‘na cīvarādihetū’’ti.


我来将这段巴利文直译成简体中文：
2.65)中应当知道以长部诵者中部诵者们的意见而有别的行走。"这个"是为大迦叶等的游行。但是世尊摄受的行走,这个名为不匆忙游行,这是连接。
"这个游行"是不匆忙游行。"大圈"是以中国所属的外围量而限定所以是较大的圈。"中圈"是在其他两者中间行的圈。"内圈"是比其他小的圈,或者因为包含在其他中所以是最后的圈,意思是说是内部的圈。但是这些的量是什么而说"在哪里"等。其中九百由旬性应当只以中国所属而取因为从那里以外不以不匆忙游行而去。因为超过那个如来只以匆忙游行而去,不以不匆忙游行。说自恣后游行是佛的习惯所以说"在大自恣自恣后"等。"在月一日"是在第一迦提迦月圆后紧接的月一日。"周围"是从所去处的四方周围。因为大众集合所以先来的得到邀请。为了显示如此集合而说"在其他"等。"止观是弱"这里止的弱性是以近行定,但是观是以度知诸行智、度疑智、思察智、道非道智四智应当知道。因为"弱观"是那四智的同义语。"给予自恣摄受"是以给予允许。"在迦提迦月圆"是在后迦提迦月圆。"在弥迦西罗月第一月一日"这个是依中国言说而说关于弥迦西罗月的第一月一日,但是依现在行的言说应当知道是后迦提迦月黑分月一日。
"也以别的因缘"是以比丘们的止观弱性的别的中圈中所化者们的智成熟等因缘。"四个月"是从阿沙荼月圆月一直到后迦提迦月圆四个月。如以"周围百由旬"等所说的方法。住是雨安居,住的行为,他的雨安居已住是已住雨安居,他的。因为应被如来调伏所以说"世尊的应化众生"是所有格,或者这是作格。"应化众生"是应依行而调伏的众生。"等待根成熟"是等候以信等根解脱成熟性而成熟。应当知道因为在补沙、玛伽、帕勒古那、支多月的某月第一日出发所以这里没有作月的限定。所以说"在那里住一个月或二三四个月"。"在那里"是只在雨安居处。"或以七"等应当依次与"一个月或"等连接 - 如果再住一个月在那里,以七个月结束游行。如果住二个月以六个,如果三个月以五个,如果在那里住四个月,以四个月结束游行。但是为什么游行前去,为了除去怀疑而说"如此"等。"极"是衰老虚弱极老。他们什么时候将见,就是不见。"以悲愍世间"是只以悲愍世间。所以说"不是为了衣等"。


Jaṅghavihāravasenāti jaṅghāhi vicaraṇavasena, jaṅghāhi vicaritvā tattha tattha katipāhaṃ nivasanavasena vā. Sabbiriyāpathasādhāraṇañhi vihāravacanaṃ. Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsubhāvatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya abhikaṅkhitabbaaṭṭhuppattikālatthāya, aṭṭhuppattikālassa vā abhikaṅkhanatthāya, aṭṭhuppattikāle dhammadesanatthāyāti vuttaṃ hoti. Sikkhāpadapaññāpanatthāyāti surāpānasikkhāpadādi (pāci. 327, 328, 329) paññāpane viya sikkhāpadānaṃ paññāpanatthāya. Bodhanatthāyāti aṅgulimālādayo (ma. ni. 2.347) viya bodhaneyyasatte catusaccabodhanatthāya. Mahatāti mahatiyā. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā sambahule uddissa gāmanigamanagarapaṭipāṭiyā cārikā anibaddhacārikā. Tenāha ‘‘tatthā’’tiādi. Yaṃ caratīti kiriyāparāmasanaṃ.

‘‘Esā idha adhippetā’’ti vuttameva vitthārato dassetuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Dasasahassilokadhātuyāti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ sandhāya vuttaṃ. Kasmāti ce? Tattheva bhabbasattānaṃ sambhavato. Tattha hi satte bhabbe paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati, idañca devabrahmānaṃ vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe, imasmiṃyeva ca saparivāre jambudīpe bodhaneyyā honti. Bodhaneyyabandhaveti bodhaneyyasattasaṅkhāte bhagavato bandhave. Gottādisambandhā viya hi saccapaṭivedhasambandhā veneyyā bhagavato bandhavā nāmāti. Gocarabhāvūpagamanaṃ sandhāya ‘‘sabbaññutaññāṇajālassa anto paviṭṭho’’ti vuttaṃ. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripakkañāṇā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharati, tassa sahasamannāhārā eko vā dve vā sambahulā vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evamāpāthagatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ, pubbahetuṃ, sampati vattamānañca paṭipattiṃ oloketi. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāvena upaṭṭhānaṃ hoti, atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamāno pubbūpanissayādīni oloketi. Tenāha ‘‘atha bhagavā’’tiādi. Soti ambaṭṭho. Vādapaṭivādaṃ katvāti ‘‘evaṃ nu te ambaṭṭhā’’tiādinā (dī. ni. 1.262) mayā vuttavacanassa ‘‘ye ca kho te bho gotama muṇḍakā samaṇakā’’tiādinā (dī. ni. 

我来将这段巴利文直译成简体中文：
以经行的方式是以双足游行的方式,或者以双足游行后在这里那里住几天的方式。因为住的说法是一切威仪共通的。为了身体安乐是为了因为在一处固定住所而积聚诸界的身体以游行而安乐。为了希求事缘时是为了如火蕴譬喻经(增支部7.72)摩伽提婆本生等(本生1.1.9)说法一样应希求的说法事缘时,或者为了希求事缘时,意思是说为了在事缘时说法。为了制定学处是为了如制定饮酒学处等(巴吉帝97,98,99)一样制定诸学处。为了觉悟是为了如鸯掘摩罗等(中部2.347)一样使应觉悟众生觉悟四谛。"以大"是以大的。为某个或几个补特伽罗而是固定。除此之外为众多而依村镇城市顺序的是不固定。所以说"其中"等。"所行"是关涉行为。
为了详细显示所说的"这个这里意趣"而说"那时据说"等。"一万世界"是说关于作为生处的一万轮围。如果为什么?因为在那里有能人的存在。因为世尊在那里引导佛智去见诸有能者成熟诸根的众生而住而说铺展智网,而这个是依天梵说。但是人只在这个轮围,只在这个有眷属的阎浮洲(今南亚次大陆)是应觉悟。"觉悟亲族"是在名为应觉悟众生的世尊的亲族。因为如姓等关系一样,以通达谛关系的所化者名为世尊的亲族。关于趣近食境而说"进入一切知智网内"。据说世尊入大悲定后从那里出定而决意心"凡是有能成熟智的众生,愿他们现前于我的智",作意,和他一作意一个或两个或众多那时堪调伏的所化者来到智的范围,这是这里的佛威力。但是对这些已来范围者观察亲依止、先行、先因和现在进行的行道。因为为了摄受所化众生而作意时首先他们以所化性而现起,然后考察"将成为什么呢"以皈依等方式某个成就而观察亲依止等。所以说"然后世尊"等。"他"是庵婆德。"作论争"是以"如是吗庵婆德"等(长部1.262)对我所说的话以"尊者乔答摩,那些秃头沙门"等(长部

1.263) paṭivacanaṃ datvā, asabbhivākyanti asappurisavācaṃ, tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ sādhusabhāvāya vācāya vattumayuttaṃ vākyaṃ vakkhatīti vuttaṃ hoti. Nibbisevananti vigatatudanaṃ, mānadappavasena apagataparinipphandananti attho.

Avasaritabbanti upagantabbaṃ. Tassa gāmassa idaṃ nāmamattaṃ, kimettha atthapariyesanāyāti vuttaṃ ‘‘ijjhānaṅgalantipi pāṭho’’ti. ‘‘Yena disābhāgenā’’ti karaṇaniddesānurūpaṃ karaṇatthe upayogavacananti dasseti ‘‘tena avasarī’’ti iminā. ‘‘Yasmiṃ padese’’ti pana bhummaniddesānurūpaṃ ‘‘taṃ vā avasarī’’ti vuttaṃ. Tadubhayamevatthaṃ vivarati ‘‘tena disābhāgenā’’tiādinā. Gatoti upagato, agamāsīti attho. Puna gatoti sampatto, sampāpuṇīti attho. ‘‘Icchānaṅgale’’ti idaṃ tadā bhagavato gocaragāmanidassanaṃ, samīpatthe cetaṃ bhummaṃ . ‘‘Icchānaṅgalavanasaṇḍe’’ti idaṃ pana nivāsaṭṭhānadassanaṃ, nippariyāyato adhikaraṇe cetaṃ bhummanti tadubhayampi padaṃ visesatthadassanena vivaranto ‘‘icchānaṅgalaṃ upanissāyā’’tiādimāha . ‘‘Sīlakhandhāvāra’’ntiādi vuttanayena veneyyahitasamapekkhanavaseneva bhagavato vihāradassanaṃ. Tattha dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā eva paṭipatti, sā ca sīlasamādhipaññāvasenāti sīlādittayasseva gahaṇaṃ. Sīlakhandhāvāranti cakkavattirañño dāruiṭṭhakādikataṃ khandhāvārasadisaṃ sīlasaṅkhātaṃ khandhāvāraṃ bandhitvā viharatīti sambandho. Dārukkhandhādīhi āsamantato varanti parikkhipanti etthāti hi khandhāvāro a-kārassa dīghaṃ katvā, rājūnaṃ aciranivāsaṭṭhānaṃ. Tattha pana bhagavato aciranivasanakiriyāsambandhamattena bhayanivāraṇaṭṭhena taṃsadisatāya sīlampi tathā vuccati. Samādhikontanti sammāsamādhisaṅkhātaṃ maṅgalasattiṃ. Sabbaññutaññāṇapadanti sabbaññutaññāṇasaṅkhātaṃ jayamantapadaṃ. Parivattayamānoti parijappamāno. ‘‘Sabbaññutaññāṇasara’’ntipi pāṭho, sabbaññutaññāṇavajiraggasaraṃ aparāparaṃ samparivattamānoti attho. Yathābhirucitena vihārenāti sabbavihārasādhāraṇadassanaṃ, dibbavihārādīsu yena yena attanā abhirucitena vihārena viharatīti attho.

Pokkharasātivatthuvaṇṇanā



我来将这段巴利文直译成简体中文：
1.263)给了回答,将说"不善语"是不善人语,以落入三次首陀语的方式说各种对善性的语言不适当说的语。"无刺激"是离去刺激,意思是因傲慢骄气而离去动摇。
"应去"是应靠近。这只是那个村的名字,这里何必求义而说"也有'ijjhānaṅgala'的读本"。以"以那个方位"这个以随顺具作格的对格于具作义而显示以"他去了"这个。但是"在那个地方"是以随顺处格而说"或去了那个"。以"以那个方位"等开显那两个义。"去了"是靠近了,意思是往。再"去了"是到达了,意思是达到。"在意生堂伽罗"这个是显示那时世尊的乞食村,而这个是处格于近义。但是"在意生堂伽罗林薮"这个是显示住处,而这个是处格于无譬喻的处所,以显示特殊义开显那两个词而说"依靠意生堂伽罗"等。以"戒蕴营"等如说的方法只是以观待所化利益而显示世尊的住处。其中法王世尊的行道完全是制伏非法的,而那是以戒定慧,所以只取戒等三。"戒蕴营"是如转轮王的以木砖等作的蕴营一样系着名为戒的蕴营而住,这是连接。因为以木蕴等从周围防护于此所以是蕴营以延长a音,是诸王的暂住处。但是在那里以世尊的暂住行为关系量以除怖义以相似那个而戒也如此说。"定矛"是名为正定的吉祥矛。"一切知智语"是名为一切知智的胜咒语。"转着"是诵着。也有"一切知智箭"的读本,意思是一切知智金刚箭头箭反复转着。"以所喜的住"是显示一切住共通,意思是在天住等中以自己所喜的任何住而住。
钵咕沙罗帝事注释

255.Manteti iruvedādimantasatthe. Iruvedādayo hi guttabhāsitabbaṭṭhena ‘‘mantā’’ti vuccanti. Aṇa-saddo saddeti āha ‘‘sajjhāyatī’’ti. Lokiyā pana vadanti ‘‘brahmuno apaccaṃ brāhmaṇo, nāgamo, ṇattaṃ, dīghādī’’ti. Kasmā ayameva vacanattho vuttoti āha ‘‘idamevā’’tiādi. Atha kesaṃ itaro vacanatthoti codanamapaneti ‘‘ariyā panā’’tiādinā. Atha vā yaṃ lokiyā vadanti ‘‘brahmunā jāto brāhmaṇo’’tiādiniruttiṃ, taṃ paṭikkhipituṃ evaṃ vuttaṃ. ‘‘Idamevā’’ti hi avadhāraṇena taṃ paṭikkhipati. ‘‘Jātibrāhmaṇāna’’nti pana iminā saddantarena dassitesu jātibrāhmaṇavisuddhibrāhmaṇavasena duvidhesu brāhmaṇesu visuddhibrāhmaṇānaṃ niruttiṃ dassento ‘‘ariyā panā’’tiādimāha. Bahanti pāpe bahi karontīti hi ariyā brāhmaṇā niruttinayena. ‘‘Tassa kira kāyo setapokkharasadiso’’ti idamevassa nāmalābhahetudassanaṃ, sesaṃ pana tappasaṅgena yathāvijjamānavisesadassanameva. Tenāha ‘‘iti naṃ pokkharasadisattā pokkharasātīti sañjānantī’’ti. Pokkharena sadiso kāyo yassāti hi pokkharasātī niruttinayena . Sātasaddo vā sadisattho, pokkharena sāto sadiso kāyo tathā, so yassāti pokkharasātī. Setapokkharasadisoti setapadumavaṇṇo. Devanagareti ālakamandādidevapure. Ussāpitarajatatoraṇanti gambhīranemanikhātaṃ accuggataṃ rajatamayaṃ indakhīlaṃ . Kāḷamegharājīti kadāci dissamānā kāḷaabbhalekhā. Rajatapanāḷikāti rajatamayatumbaṃ. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnamabhāvena suparisuddhā.‘‘Arājake’’tiādināpi sobhaggappattabhāvameva nidasseti.

Idāni aparampi tassa nāmalābhahetuṃ dassento ‘‘ayaṃ panā’’tiādimāha. Tattha ca ‘‘himavantapadese mahāsare padumagabbhe nibbattī’’ti idamevassa nāmalābhahetudassanaṃ. Sesaṃ pana tappasaṅgena tathāpavattākāradassanameva. Tenāha ‘‘iti naṃ pokkhare sayitattā pokkharasātīti sañjānantī’’ti. Pokkhare kamale sayatīti hi pokkharasātī, sātaṃ vā vuccati samasaṇṭhānaṃ, pokkhare jātaṃ samasaṇṭhānaṃ tathā, tamassatthītipi pokkharasātī. Yaṃ pana ācariyena vuttaṃ ‘‘imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āhā’’ti, (dī. ni. ṭī. 1.255) tadetaṃ ‘‘ayaṃ panā’’tiādivacanaṃ ekadesameva sandhāya vuttaṃ. ‘‘So tato manussaloka’’ntiādivacanato devaloke nibbattīti ettha aparāparaṃ nibbatti eva vuttāti daṭṭhabbaṃ. Tathārūpena kammena nibbattimeva sandhāya ‘‘mātukucchivāsaṃ jigucchitvā’’tiādi vuttaṃ. ‘‘Padumagabbhe nibbattī’’ti iminā saṃsedajoyeva hutvā nibbattīti dasseti. Na pupphatīti na vikasati. Tenāti tāpasena. Nāḷatoti pupphadaṇḍato. Suvaṇṇacuṇṇehi piñjaraṃ hemavaṇṇo yassāti suvaṇṇacuṇṇapiñjaro, taṃ, suvaṇṇacuṇṇehi vikiṇṇabhāvena hemavaṇṇanti attho. Piñjarasaddo hi hemavaṇṇapariyāyoti sāratthadīpaniyaṃ (sārattha. ṭī. 

我来将这段巴利文直译成简体中文：
255＼"诵"是在梨俱吠陀等咒部。因为梨俱吠陀等因为应秘密说的义而称为"咒"。aṇa-词是意味音声而说"诵习"。但是世俗说"婆罗门是梵天之子,无来音,ṇa性,延长等"。为什么只说这个词义而说"只这个"等。那么对谁是另一个词义而以"但是圣者"等除去诘难。或者世俗说"婆罗门是由梵天生"等语源学,为了否定那个而如此说。因为以"只这个"的限定而否定那个。但是以"生婆罗门"这个以另一个词显示的在生婆罗门和清净婆罗门两种婆罗门中,显示清净婆罗门的语源学而说"但是圣者"等。因为以语源学方式圣者婆罗门是使诸恶外出者。"他的身体似白莲"这个只是显示他得名的因,但是其余只是以关系那个显示如实存在的殊胜。所以说"如此因为相似莲而了知他为钵咕沙罗帝"。因为以语源学方式有相似莲的身体者是钵咕沙罗帝。或者sāta-词是相似义,以莲相似身体如此,有那个者是钵咕沙罗帝。"相似白莲"是白莲花色。"在天城"是在阿拉卡曼达等天城。"竖立的银门阈"是深埋梁柱高耸的银制门阈。"黑云线"是有时显现的黑云线。"银管"是银制瓶。"善圆"是在应圆的处所善圆形。因为没有黑斑点痣等而善清净。以"无王"等也只显示达到庄严状态。
现在显示他得名的另一个因而说"但是这个"等。其中"在雪山地区大池中生于莲胎"这个只是显示他得名的因。但是其余只是以关系那个显示如此发生的行相。所以说"如此因为卧于莲而了知他为钵咕沙罗帝"。因为以语源学方式卧于莲者是钵咕沙罗帝,或者说sāta是等形状,生于莲的等形状如此,有那个者也是钵咕沙罗帝。但是阿阇黎说"这个婆罗门什么样的前业,以那个世尊要摄受而往那个处所而说",那个是说只涉及"但是这个"等语的一部分。从"他从那个人世"等语应见在天界结生,在这里只说再再结生。只涉及以如此业结生而说"厌恶住母胎"等。以"生于莲胎"这个显示只是湿生而生。"不开"是不开敷。"以那个"是以苦行者。"从茎"是从花茎。"金粉褐色"是以金粉褐色者,意思是因为散布金粉而金色。因为piñjara-词是金色的同义词,如此在精义灯中。

1.22) vuttaṃ. Esa nayo padumareṇupiñjaranti etthāpi. Rajatabimbakanti rūpiyamayarūpakaṃ. Paṭijaggāmīti posemi. Pāranti pariyosānaṃ, nipphatti vā vuccati nadīsamuddādīnaṃ pariyosānabhūtaṃ pāraṃ viyāti katvā. Paṭisandhipaññāsaṅkhātena sabhāvañāṇena paṇḍito. Iti kattabbesu, vedesu vā visāradapaññāsaṅkhātena veyyattiyena byatto. Aggabrāhmaṇoti disāpāmokkhabrāhmaṇo. Sippanti vedasippaṃ tasseva pakaraṇādhigatattā. Brahmadeyyaṃ adāsīti vakkhamānanayena brahmadeyyaṃ katvā adāsi.

‘‘Ajjhāvasatī’’ti ettha adhi-saddo, ā-saddo ca upasaggamattaṃ, tato ‘‘ukkaṭṭha’’nti idaṃ ajjhāpubbavasayoge bhummatthe upayogavacanaṃ. Adhi-saddo vā issariyattho, ā-saddo mariyādattho tato ‘‘ukkaṭṭha’’nti idaṃ kammappavacanīyayoge bhummatthe upayogavacananti dasseti ‘‘ukkaṭṭhanāmake’’tiādinā. Tadevatthaṃ vivarituṃ ‘‘tassā’’tiādi vuttaṃ. ‘‘Tassa nagarassa sāmiko hutvā’’ti hi ‘‘abhibhavitvā’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘sāmibhāvo abhibhavana’’nti. ‘‘Yāya mariyādāyā’’tiādi pana ā-saddassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘āsaddo mariyādattho, mariyādā ca nāma yāya tattha vasitabbaṃ, sāyeva aparādhīnatā’’ti. Yāya mariyādāyāti hi yāya aparādhīnatāsaṅkhātāya anaññasādhāraṇāya avatthāyāti attho. ‘‘Upasaggavasenā’’tiādi pana ‘‘ukkaṭṭhanāmake’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘satipi bhummavacanappasaṅge dhātvatthānuvattakavisesakabhūtehi duvidhehipi upasaggehi yuttattā upayogavacanamevettha vihita’’nti. ‘‘Tassa kirā’’tiādi pana atthānugatasamaññāparidīpanaṃ. Vatthu nāma nagaramāpanārahabhūmippadeso ‘‘ārāmavatthu, vihāravatthū’’tiādīsu viya.

Ukkāti daṇḍadīpikā. Aggahesunti ‘‘ajja maṅgaladivaso, tasmā sunakkhattaṃ, tatthāpi ayaṃ sukhaṇo mā atikkamī’’ti rattivibhāyanaṃ anurakkhantā, rattiyaṃ ālokakaraṇatthāya ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tenetaṃ dīpeti – ukkāsu ṭhitāti ukkaṭṭhā. Mūlavibhujādi ākatigaṇapakkhepena, niruttinayena vā ukkāsu vijjotayantīsu ṭhitāti ukkaṭṭhā, tathā ukkāsu ṭhitāsu ṭhitā āsītipi ukkaṭṭhāti. Majjhimāgamaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘tañca nagaraṃ ‘maṅgaladivaso sukhaṇo, sunakkhattaṃ mā atikkamī’ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhātipi vuccati, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hotī’’ti, (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) tadapiminā saṃsandati ceva sameti ca nagaravatthupariggahassapi nagaramāpanapariyāpannattāti daṭṭhabbaṃ. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī’’ti. Lokiyā pana vadanti ‘‘ukkā dhārīyati etassa māpitakāleti ukkaṭṭhā, vaṇṇavikāroya’’nti, itthiliṅgavasena cāyaṃ samaññā, tenevidha payogo dissati ‘‘yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamatī’’ti (dī. ni. 1.299) mūlapariyāyasuttādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
1.22)说。这个方法在"莲粉褐色"这里也是。"银像"是银制形像。"我养护"是我养育。"彼岸"说结束,或者说成就如河海等的结束成为彼岸。以名为结生慧的自性智而贤明。如此在应作事,或者以名为熟练慧的在吠陀中的善巧而明了。"最上婆罗门"是方位主婆罗门。"学艺"是吠陀学艺因为通达它的论述。"给予梵施"是如将说的方式作梵施而给予。
在"居住"这里adhi-词和ā-词是只是前缀,从那里"ukkaṭṭha"这个在以adhi前缀和vas结合时是处格义的对格。或者adhi-词是主义,ā-词是边界义从那里"ukkaṭṭha"这个在与业表词结合时是处格义的对格而以"名为ukkaṭṭha"等显示。为了开显那个义而说"那个"等。因为"成为那个城的主人"是"胜过"这个的义开显,以那个明示这个"主性是胜过"。但是"以那个界限"等是ā-词的义开显,以那个明示这个"ā-词是边界义,而名为边界是应住于彼处的那个,那个就是不依他"。因为"以那个界限"是意思是以那个名为不依他性的不共余的状态。但是"以前缀"等是"名为ukkaṭṭha"这个的义开显,以那个明示这个"虽然有处格语境但是因为与作为随顺动词义的特殊的两种前缀结合所以这里只施设对格"。但是"他据说"等是明示随义的共称。地处是适合建城的地区如在"园地、寺地"等中。
"火把"是杖灯。"取了"是"今天吉日,所以星宿好,在那里也这个是好时不要错过"而保护夜分,为了夜间作光而立火把,在火把燃烧时取了城的地处,以那个明示这个 - 在火把立即ukkaṭṭha。以原形词根分等加入同类词群,或者以语源学方式在火把照耀时立即ukkaṭṭha,如此在火把立起时立即ukkaṭṭha。但是在中部注中如此说"那个城因为'吉日好时,星宿好不要错过'而也在夜里在火把立时建而也称为ukkaṭṭha,意思是说因为在杖灯点燃持起时建",那个也与这个适合也相合应见因为取城地也摄入建城中。但是其他说"那个城因为具足地区圆满性、资具圆满性和人圆满性而以结合殊胜德得ukkaṭṭha名"。但是世俗说"因为他建时持火把所以ukkaṭṭha,只是音变",而这个共称是以阴性,所以在这里见这个用法"如尊者乔答摩从ukkaṭṭha往其他优婆塞家"(长部1.299)在根本法门经等(中部

1.1) ca ‘‘ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’tiādi. Evamettha hotu upasaggavasena upayogavacanaṃ, kathaṃ panetaṃ sesapadesu siyāti anuyogenāha ‘‘tassa anupayogattā sesapadesū’’ti. Tattha tassāti upasaggavasena upayogasaññuttassa ‘‘ukkaṭṭha’’nti padassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti ‘‘sattussada’’ntiādīsu sattasu padesu.

Kiṃ nu khvāyaṃ saddapayogo saddalakkhaṇānugatoti codanamapaneti ‘‘tattha…pe… pariyesitabba’’nti iminā. Tatthāti upasaggavasena, anupayogavasena ca upayogavacananti vutte dubbidhepi vidhāne. Lakkhaṇanti gahaṇūpāyañāyabhūtaṃ saddalakkhaṇaṃ, suttaṃ vā. Pariyesitabbanti saddasatthesu vijjamānattā ñāṇena gavesitabbaṃ, gahetabbanti vuttaṃ hoti. Etena hi saddalakkhaṇānugatovāyaṃ saddapayogoti dasseti, saddavidū ca icchanti ‘‘upaanuadhiāiccādipubbavasayoge sattamiyatthe upayogavacanaṃ pāpuṇāti, visesitabbapade ca yathāvidhimanupayogo visesanapadānaṃ samānādhikaraṇabhūtāna’’nti. Tatra yadā adhi-saddo, ā-saddo ca upasaggamattaṃ, tadā ‘‘tatiyāsattamīnañcā’’ti lakkhaṇena ajjhāpubbavasayoge upayogavacanaṃ. Tathā hi vadanti ‘‘sattamiyatthe kāladisāsu upānvajjhāvasayoge, adhipubbasiṭhāvasānaṃ payoge, tappānacāresu ca dutiyā. Kāle pubbaṇhasamayaṃ nivāsetvā, ekaṃ samayaṃ bhagavā, kañci kālaṃ purejātapaccayena paccayo, imaṃ rattiṃ cattāro mahārājāno. Disāyaṃ purimaṃ disaṃ dhataraṭṭho. Upādipubbavasayoge gāmaṃ upavasati, gāmaṃ anuvasati, gāmaṃ āvasati, agāraṃ ajjhāvasati, adhipubbasiṭhāvasānaṃ payoge pathaviṃ adhisessati, gāmaṃ adhitiṭṭhati, gāmaṃ ajjhāvasati. Tappānacāresu nadiṃ pivati, gāmaṃ carati iccādīti.

Yadā pana adhi-saddo issariyattho, ā-saddo ca mariyādattho, tadā ‘‘kammappavacanīyayutte’’ti lakkhaṇena kammappavacanīyayoge upayogavacanaṃ. Tathā hi vadanti ‘‘anuādayo upasaggā, dhīādayo nipātā ca kammappavacanīyasaññā honti kiriyāsaṅkhātaṃ kammaṃ pavacanīyaṃ yesaṃ te kammappavacanīyā’’ti. Sesapadānaṃ pana yathāvidhimanupayoge katarena lakkhaṇena upayogavacananti? Yathāvuttalakkhaṇeneva. Yajjevaṃ tesampi ādhārabhāvato nānādhāratā siyāti? Na, bahūnampi padānaṃ nagaravasena ekatthabhāvato. Sakatthamattañhi tesaṃ nānākaraṇanti. Aññe pana saddavidū evamicchanti ‘‘samānādhikaraṇapadānaṃ paccekaṃ kiriyāsambandhanena visesitabbapadena samānavacanatā yathā ‘kaṭaṃ karoti, vipulaṃ, dassanīya’nti ettha ‘kaṭaṃ karoti, vipulaṃ karoti, dassanīyaṃ karotī’ti paccekaṃ kiriyāsambandhanena kammattheyeva dutiyā’’ti, tadetaṃ vicāretabbaṃ visesanapadānaṃ samānādhikaraṇānaṃ kiriyāsambajjhanābhāvato. Yadā hi kiriyāsambajjhanaṃ, tadā visesanameva na hotīti.


我来将这段巴利文直译成简体中文：
1.1)和"一时世尊住在ukkaṭṭha善幸林娑罗王树下"等。如此这里由于前缀而有对格,但是这个如何在其余词中会有而以诘难说"因为它不用对格在其余词中"。其中"它"是以前缀结合对格的"ukkaṭṭha"这个词。"不用对格"是以修饰性而不用。"在其余词中"是在"众多"等七个词中。
以"其中...乃至...应求"这个除去"这个词用是否随顺语法特相"的诘难。"其中"是以前缀和以不用对格两种规定中。"特相"是作为摄取方便道理的语法特相,或者经。"应求"是因为存在于语法论中而应以智寻求,意思是说应取。因为以这个显示这个词用是随顺语法特相,而语法家愿"在与upa、anu、adhi、ā等前缀结合时在第七格义得对格,而在被修饰词中按规则不用对格的修饰词作为同格"。在那里当adhi-词和ā-词只是前缀时,那时以"对第三格和第七格"的特相在与adhi前缀vas结合时有对格。如此说"在第七格义的时和方位在与upa、anu、adhi、ā和vas结合时,在与adhi前缀si、ṭhā、vas结合时,在饮行中对格。在时间'着衣于上午时','一时世尊','以一时前生缘作缘','这夜四大天王'。在方位'持国在东方'。在与upa等前缀vas结合时'近住村','随住村','住村','居住家',在与adhi前缀si、ṭhā、vas结合时'将卧于地','立于村','居住村'。在饮行中'饮河','行村'等"。
但是当adhi-词是主义,ā-词是边界义时,那时以"与业表词结合"的特相在与业表词结合时有对格。如此说"anu等前缀和dhī等不变词称为业表词,因为有名为动作的业而说的是业表词"。但是其余词按规则不用对格以什么特相有对格?以如说的特相。如果如此因为它们的处所性有不同处所性吗?不,因为虽然多词以城而有一义。因为它们只是以自义不同。但是其他语法家如此愿"同格词以各各动作连接与被修饰词同格如在'作席,广,可见'这里以各各动作连接'作席,作广,作可见'以业义而有第二格",那个应考察因为修饰同格词没有动作连接。因为当有动作连接时,那时就不是修饰。


Ussadatā nāmettha bahulatāti vuttaṃ ‘‘bahujana’’nti. Taṃ pana bahulataṃ dasseti ‘‘ākiṇṇamanussa’’ntiādinā. Araññādīsu gahetvā posetabbā posāvaniyā, etena tesaṃ dhammabhāvaṃ dasseti. Āvijjhitvāti parikkhipitvā. Khaṇitvā katā pokkharaṇī, ābandhitvā kataṃ taḷākaṃ. Acchinnūdakaṭṭhāneyeva jalajakusumāni jātānīti vuttaṃ ‘‘udakassa niccabharitānevā’’ti. Udakassāti ca pūraṇakiriyāyoge karaṇatthe sāmivacanaṃ ‘‘mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā’’tiādīsu (pārā. 34) viya. Saha dhaññenātisadhaññanti nagarasaddāpekkhāya napuṃsakaliṅgena vuttaṃ, yathāvākyaṃ vā upayogavacanena. Evaṃ sabbattha. Pubbaṇṇāparaṇṇādibhedaṃ bahudhaññasannicayanti ettha ādisaddena tadubhayavinimuttaṃ alābukumbhaṇḍādisūpeyyaṃ saṅgaṇhāti. Tenāyamattho viññāyati – nayidha dhaññasaddo sāliādidhaññavisesavācako, posane sādhuttamattena pana niravasesapubbaṇṇāparaṇṇasūpeyyavācako, virūpekasesavasena vā payuttoti. Ettāvatāti yathāvuttapadattayena. Rājalīlāyāti rājūnaṃ vilāsena. Samiddhiyā upabhogaparibhogasampuṇṇabhāvena sampatti samiddhisampatti.

‘‘Rājabhogga’’nti vutte ‘‘kena dinna’’nti avassaṃ pucchitabbato evaṃ vuttanti dasseti ‘‘kenā’’tiādinā. Raññā viya bhuñjitabbanti vā rājabhogganti aṭṭhakathāto aparo nayo. Yāva puttanattapanattaparamparā kulasantakabhāvena rājato laddhattā ‘‘rañño dāyabhūta’’nti vuttaṃ. ‘‘Dhammadāyādā me bhikkhave bhavathā’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
这里名为"众多"是多而说"众多人"。但是显示那个多以"群集人"等。"应养"是在林等中取而应养育,以这个显示它们的法性。"缠绕"是围绕。掘而作池,结而作湖。在不断水处生水生花而说"常满水"。而"水"是在与充满作用结合时以具格义的属格如在"令作大大麻布袋而令充满金银"等中。"有谷"是与谷一起而以城词期待以中性说,或者以句子以对格。如此一切处。"前谷后谷等差别的多谷积集"这里以等词摄取离彼两者的南瓜甜瓜等汤料。以那个了知这个义 - 这里谷词不是说米等谷特殊,但是以最胜养育而说无余前谷后谷汤料,或者以显异省略方式用。"以这么多"是以如说的三词。"以王威"是以王的优美。"圆满"是以受用遍受用圆满性的成就是圆满成就。
说"王食"时必定应问"由谁给"而如此说以"由谁"等显示。或者应如王受用所以王食是从注释来的另一方法。因为直至子孙曾孙相续以家族所有性从王得所以说"成为王的继承"。在"诸比丘你们要成为我的法继承"等中(中部

1.29) viya ca dāyasaddo dāyajjapariyāyoti āha ‘‘dāyajjanti attho’’ti. Kathaṃ dinnattā brahmadeyyaṃ nāmāti codanaṃ pariharati ‘‘chattaṃ ussāpetvā’’tiādinā. Rājanīhārena paribhuñjitabbato hi uddhaṃ paribhogalābhassa brahmadeyyatā nāma natthi, idañca tathā dinnameva, tasmā brahmadeyyaṃ nāmāti vuttaṃ hoti. Chejjabhejjanti sarīradaṇḍadhanadaṇḍādibhedaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. Setacchattaggahaṇena sesarājakakudhabhaṇḍampi gahitaṃ tappamukhattāti veditabbaṃ. ‘‘Raññā bhuñjitabba’’ntveva vutte idhādhippetattho na pākaṭoti hutvā-saddaggahaṇaṃ kataṃ. Tañhi so rājakulato asamudāgatopi rājā hutvā bhuñjituṃ labhatīti ayamidhādhippeto attho. Dātabbanti dāyaṃ, ‘‘rājadāya’’nti imināva raññā dinnabhāve siddhe ‘‘raññā pasenadinā kosalena dinna’’nti puna ca vacanaṃ kimatthiyanti āha ‘‘dāyakarājadīpanattha’’ntiādi. Asukena raññā dinnanti dāyakarājassa adīpitattā evaṃ vuttanti adhippāyo. Ettha ca paṭhamanaye ‘‘rājabhogga’’nti pade pucchāsambhavato idaṃ vuttaṃ, dutiyanaye pana ‘‘rājadāya’’nti padeti ayampi viseso daṭṭhabbo. Tattha atibahulatāya purato ṭhapanokāsābhāvato passenapi odanasūpabyañjanādi dīyati etassāti pasenadi, aluttasamāsavasena. So hi rājā taṇḍuladoṇassa odanampi tadupiyena sūpabyañjanena bhuñjati. Tathā hi naṃ bhuttapātarāsakāle satthu santikamāgantvā ito cito ca samparivattantaṃ niddāya abhibhuyyamānaṃ ujukaṃ nisīditumasakkontaṃ bhagavā –

‘‘Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpavuṭṭho,

Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325; netti. 26, 90);

Imāya gāthāya ovadi. Bhāgineyyañca so sudassanaṃ nāma māṇavaṃ –

‘‘Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,

Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 

我来将这段巴利文直译成简体中文：
1.29)一样"继承"词是"继承物"的同义词而说"意思是继承物"。以"升伞"等避免"因为如何给予而名为梵施"的诘难。因为从以王仪受用以上的受用得不名为梵施,而这个是如此给的,所以说名为梵施。"断割"说身罚财罚等差别的罚。"在河渡山等"是在河渡山脚村门林口等。应知以白伞摄取取其余王器物因为以它为首。在只说"应由王受用"时这里意趣义不明显而取"成为"词。因为他虽非从王家出身但成为王而得受用,这是这里意趣义。"应给"是继承,"王继承"这个已成立由王给而再说"由憍萨罗国巴谢那地王给"为什么而说"为明给者王"等。因为未明某王给而如此说是意趣。这里在第一方法中因为在"王食"词有问所以说这个,但在第二方法中在"王继承"词应见这个差别。其中因为太多而没有放在前面的处所所以也在旁给饭汤咖喱等所以巴谢那地,以不省略复合语方式。因为那个王食一斗米的饭也以相当的汤咖喱。如此世尊以：
"当有昏沉大食者,
好眠转侧卧睡者,
如肥猪食养长大,
愚者一再入母胎。"(法句经325;导论26,90)
这个偈劝诫他吃完早饭时来到佛前昏沉征服而这里那里翻转不能正直坐。而他以：
"人若常有念,
知量于得食,
受苦则微薄,
缓消护寿命。"(相应部

1.24) –

Imaṃ gāthaṃ bhagavato santike uggahāpetvā attano bhuñjantassa osānapiṇḍakāle devasikaṃ bhaṇāpeti, so aparena samayena tassā gāthāya atthaṃ sallakkhetvā punappunaṃ osānapiṇḍapariharaṇena nāḷikodanamattāya saṇṭhahitvā tanusarīro balavā sukhappatto ahosīti. Udānaṭṭhakathāyaṃ (udā. aṭṭha. 12) pana evaṃ vuttaṃ ‘‘paccāmittaṃ parasenaṃ jinātīti pasenadī’’ti. Saddavidūpi hi ja-kārassa da-kāre idamudāharanti. So hi attano bhāgineyyaṃ ajātasatturājānaṃ, pañcacorasatādīni ca avaruddhakāni jinātīti. Kosalaraṭṭhassādhipatibhāvato kosalo, tasmā kosalādhipatinā pasenadi nāmakena raññā dinnanti attho veditabbo. Nissaṭṭhapariccattatāsaṅkhātena puna aggahetabbabhāveneva dinnattā idha brahmadeyyaṃ nāma, na tu purimanaye viya rājasaṅkhepena paribhuñjitabbabhāvena dinnattāti āha ‘‘yathā’’tiādi. Nissaṭṭhaṃ hutvā, nissaṭṭhabhāvena vā pariccattaṃ nissaṭṭhapariccattaṃ, muttacāgavasena cajitanti attho.

Savanaṃ upalabbhoti dasseti ‘‘upalabhī’’ti iminā, so cāyamupalabbho savanavaseneva jānananti vuttaṃ ‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Sotadvārānusāraviññāṇavīthivasena jānanameva hi idha savanaṃ teneva ‘‘samaṇo khalu bho gotamo’’tiādinā vuttassatthassa adhigatattā, na pana sotadvāravīthivasena sutamattaṃ tena tadatthassa anadhigatattā. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ. Tasmā tadatthajotakasaddena vināpi aññatthāpohanavasena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho viññāyatīti āha ‘‘padapūraṇamatte nipāto’’ti, antogadhāvadhāraṇepi ca sabbasmiṃ vākye nītatthato avadhāraṇatthaṃ kho-saddaggahaṇaṃ ‘‘evā’’ti sāmatthiyā sātisayaṃ etadatthassa viññāyamānattāti paṭhamavikappo vutto, nītatthato avadhāraṇena ko attho ekantiko kato, avadhārito cāti vuttaṃ ‘‘tatthā’’tiādi. Atha padapūraṇamattena kho-saddena kiṃ payojananti codanamapaneti ‘‘padapūraṇenā’’tiādinā, akkharasamūhapadassa, padasamūhavākyassa ca siliṭṭhatāpayojanamattamevāti attho. ‘‘Assosī’’ti hidaṃ padaṃ kho-sadde gahite tena phullitaṃ maṇḍitaṃ vibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni sukhuccāraṇavasena siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇamattampi padabyañjanasiliṭṭhatāpayojananti vuttaṃ hoti. Mattasaddo cettha visesanivattiattho, tenassa anatthantaradīpanatā dassitā, eva-saddena pana padabyañjanasiliṭṭhatāya ekantikatā.


我来将这段巴利文直译成简体中文：
1.24)这个偈在世尊前令背而在他吃时每日令诵最后口食时,他后来思察那个偈的义以一再避免最后口食而停留于一那利量的饭成为瘦身有力得乐。但是在优陀那注中如此说"胜敌对之敌军所以巴谢那地"。因为语法家也举这个ja-音转为da-音。因为他胜自己的外甥阿阇世王和五百盗贼等围困。因为是憍萨罗国的主所以憍萨罗,所以应知意思是由名为巴谢那地的憍萨罗主王给。因为以名为放舍舍弃即不应再取的方式给所以这里名为梵施,而不像前方法那样因为给以王简要的受用方式而说"如"等。放出而,或以放出性舍弃是放舍舍弃,意思是以解脱舍的方式舍。
以"得知"这个显示"闻"是可得,而那个可得是只以闻的方式知而说"以随顺到达耳门的语音而知"。因为这里闻只是以耳门随顺识路方式知因为以"确实先生沙门乔答摩"等说的义的证得,而不是以耳门路方式只闻因为他不证得那个义。因为词用的果是限定一切句子也摄入限定。所以虽然无显示那个义的词以遮遣他义方式只是闻,他没有任何闻的障碍,了知这个义而说"只是填满词的不变词",而在一切句子摄入限定中以引申义从限定义取kho-词以"只是"力分以殊胜了知这个义而说第一选择,说"其中"等即以引申义从限定有什么一向义作,和限定。那么以只填满词的kho-词有什么目的而以"以填满"等除去诘难,意思是只是音聚词和词聚句的流顺目的。因为这个"闻"词在取kho-词时以它变得如开花装饰庄严而名为填满,以它前后词以易发音方式流顺,不在不取它时,所以说只填满也是词字流顺目的。而这里matta-词是遮遣差别义,以它显示不显示他义,但是以eva-词词字流顺的一向性。


‘‘Samaṇo khalū’’tiādi yathāsutatthanidassananti dasseti ‘‘idānī’’tiādinā. Samitapāpattāti ettha accantaṃ anavasesato savāsanaṃ samitapāpattāti attho gahetabbo. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ yathārahaṃ visesitaṃ hoti. Tena vuttaṃ ‘‘bhagavā ca anuttarena ariyamaggena samitapāpo’’ti. Tadevatthaṃ niddesapāṭhena sādhetuṃ ‘‘vuttañheta’’ntiādimāha. Assāti anena bhikkhunā, bhagavatā vā. Samitāti samāpitā, samabhāvaṃ vā āpādayitā, assa vā sampadānabhūtassa santā hontīti attho. Atthānugatā cāyaṃ bhagavati samaññāti vuttaṃ ‘‘bhagavā cā’’tiādi. Tenāti tathā samitapāpattā. Yathābhūtaṃ pavatto yathābhuccaṃ, tadeva guṇo, tena adhigataṃ tathā. ‘‘Khalū’’ti idaṃ nepātikaṃ khalupacchābhattikapade (mi. pa. 4.

我来将这段巴利文直译成简体中文：
以"确实沙门"等是如闻义显示以"现在"等显示。"因为灭恶"这里应取意思是究竟无余地与习气灭恶。如此从外道离贪有学无学的灭恶世尊的灭恶如理被区别。所以说"世尊以无上圣道灭恶"。为了以义疏句证明那个义而说"因为说"等。"他"是这个比丘,或者世尊。"灭"是完成,或者使达平等性,或者意思是对这个作与格而成为平静。而这个共称是随顺义于世尊而说"而世尊"等。"以那个"是以如此灭恶性。如实转起是如性,那个就是德,以它证得如此。"确实"这个不变词在后食者词(小义释4.;

1.8) viya, na nāmaṃ, anekatthattā ca nipātānaṃ anussavanatthova idhādhippetoti āha ‘‘anussavanatthe nipāto’’ti, paramparasavanañcettha anussavanaṃ. Brāhmaṇajātisamudāgatanti brāhmaṇajātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālapanavacanamattaṃ, na taduttari atthaparidīpanaṃ. Piyasamudāhārā hete ‘‘bho’’ti vā ‘‘āvuso’’ti vā ‘‘devānaṃ piyā’’ti vā. Dhammapade brāhmaṇavatthupāṭhena, (dha. pa. 315 ādayo) suttanipāte ca vāseṭṭhasuttapadena brāhmaṇajātisamudāgatālapanabhāvaṃ samatthetuṃ ‘‘vuttampi ceta’’ntiādimāha.

Tatrāyamattho – sace rāgādikiñcanehi sakiñcano assa, so āmantanādīsu ‘‘bho bho’’ti vadanto hutvā vicaraṇato bhovādīyeva nāma hoti, na brāhmaṇo. ‘‘Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti (dha. pa. 396, su. ni. 625) sesagāthāpadaṃ. Tattha rāgādayo satte kiñcanti maddanti palibuddhantīti kiñcanāni. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā kiñcanasaddo maddanattho veditabbo. Yathāha niddese ‘‘akiñcananti rāgakiñcanaṃ, dosa, moha, māna, diṭṭhi, kilesakiñcanaṃ, duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano’’ti (cūḷani. 28, 32, 60, 63). Gotamoti gottavasena parikittanaṃ, yaṃ ‘‘ādiccagotta’’ntipi loke vadanti, sakyaputtoti pana jātivasena sākiyoti ca tasseva vevacanaṃ. Vuttañhetaṃ pabbajjāsutte –

‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);

Tathā cāha ‘‘gotamoti bhagavantaṃ gottavasena parikittetī’’tiādi. Tattha gaṃ tāyatīti gottaṃ, ‘‘gotamo’’ti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti attho. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni rakkhatīti vuccati, go-saddo cettha abhidhāne, buddhiyañca vattati. Tathā hi vadanti –

‘‘Go goṇe cendriye bhumyaṃ, vacane ceva buddhiyaṃ;

Ādicce rasmiyañceva, pānīyepi ca vattate;

Tesu atthesu goṇe thī, pumā ca itare pumā’’ti.

Tattha ‘‘gosu duyhamānāsu gato, gopañcamo’’tiādīsu gosaddo goṇe vattati. ‘‘Gocaro’’tiādīsu indriye. ‘‘Gorakkha’’ntiādīsu bhūmiyaṃ. Tathā hi suttanipātaṭṭhakathāya vāseṭṭhasuttasaṃvaṇṇanāyaṃ vuttaṃ ‘‘gorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi ‘go’ti vuccati, tappabhedo ca ‘‘khetta’’nti (su. ni. aṭṭha. 2.619-626). ‘‘Gottaṃ nāma dve gottāni hīnañca gottaṃ, ukkaṭṭhañca gotta’’ntiādīsu (pāci. 15) vacane, buddhiyañca vattati. ‘‘Gogottaṃ gotamaṃ name’’ti porāṇakaviracanāya ādicce, ādiccabandhuṃ gotamaṃ sammāsambuddhaṃ namāmīti hi attho, ‘‘uṇhagū’’tiādīsu rasmiyaṃ, uṇhā gāvo rasmiyo etassāti hi uṇhagu, sūriyo. ‘‘Gosītacandana’’ntiādīsu (a. ni. ṭī. 

我来将这段巴利文直译成简体中文：
1.8) 一样,不是名,因为不变词多义而这里意趣只是随闻义所以说"在随闻义的不变词",而这里随闻是相续闻。"婆罗门种来"是从婆罗门种来,意思是说种成就。"只是称呼"是只是爱称呼语,不是更上显明义。这些是爱称"先生"或"贤友"或"诸天爱"。以法句经婆罗门事句,和经集瓦谢塔经句证成婆罗门种来称呼性而说"也说"等。
其中这个义 - 如果有贪等系缚而有系缚,他在称呼等说"先生先生"而行所以只名为说先生,不是婆罗门。"无所有无取,我说他婆罗门"是余偈句。其中贪等压迫束缚众生所以系缚。据说人们令牛践踏打谷场时说"践踏吧褐牛,践踏吧黑牛",所以应知系缚词是践踏义。如在义疏说"无所有是贪系缚、瞋、痴、慢、见、烦恼系缚、恶行系缚,谁这些系缚已断已绝已止已息不能生以智火烧,他称为无所有"。"乔答摩"是以姓称述,即世间也说"太阳姓",而"释子"是以种称为"释迦"的异名。因为在出家经说这个：
"姓是太阳族,
种是释迦人,
从彼族出家,
不求于欲乐。"(经集425)
如此说"乔答摩是以姓称述世尊"等。其中护持语所以姓,转起为"乔答摩"的名称,和以一向境性护持觉意思。因为如觉没有所缘的义不转起,如此名称没有所诠,所以说那个名为姓的义护持它们,而这里go-词在名称和觉中转起。如此说：
"go在牛和根和,
地和语和觉,
太阳光水中,
转起在诸义,
其中牛阴阳,
其余唯阳性。"
其中"在牛挤时去,以牛为五"等中go词在牛中转起。"行处"等中在根。"护牛"等中在地。如此在经集注瓦谢塔经解中说"护牛是护田,意思是说农业。因为地说为'go',和它的差别'田'"。"姓名两姓,下姓和上姓"等中在语和觉中转起。在古人作"礼敬太阳姓乔答摩"中在太阳,因为意思是礼敬太阳亲乔答摩正等觉,"热行"等中在光,因为热的行即光线的是热行,即太阳。"牛头旃檀"等中(增支部注

1.49) pānīye , gosaṅkhātaṃ pānīyaṃ viya sītaṃ, tadeva candanaṃ tathā. Tasmiñhi uddhanato uddharitapakkuthitatelasmiṃ pakkhitte taṅkhaṇaññeva taṃ telaṃ sītalaṃ hotīti. Etesu pana atthesu goṇe vattamāno go-saddo yathārahaṃ itthiliṅgo ceva pulliṅgo ca, sesesu pana pulliṅgoyeva.

Kiṃ panetaṃ gottaṃ nāmāti? Aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Sādhāraṇameva hi idaṃ taṃkulapariyāpannānaṃ sādhāraṇato ca sāmaññarūpaṃ. Tathā hi taṃkule jātā suddhodanamahārājādayopi ‘‘gotamo’’ tveva vuccanti, teneva bhagavā attano pitaraṃ suddhodanamahārājānaṃ ‘‘atikkantavarā kho gotama tathāgatā’’ti (mahāva. 105) avoca, vessavaṇopi mahārājā bhagavantaṃ ‘‘vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama’’nti, (dī. ni. 3.288) āyasmāpi vaṅgīso āyasmantaṃ ānandaṃ ‘‘sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
1.49.在水中,称为牛的水一样冷,那个就是旃檀如此。因为在它中从炉取出的煮沸油投入时那个油立即变冷。但是在这些义中在牛中转起的go-词如理是阴性和阳性,但在其余中只是阳性。
但是这个名为姓是什么?应见是对其他家族相续不共而从那个家族始祖来的属于那个家族共同的共相。因为这个确实是属于那个家族的共同,因为共同所以共相。如此生在那个家族的大王净饭等也只说"乔答摩",所以世尊对自己的父亲大王净饭说"乔答摩,如来已超越最胜"(大品105),大王毗沙门也对世尊"礼敬明行具足,觉者乔答摩",尊者婆耆沙也对尊者阿难"请说善寂灭,怜愍乔答摩"(相应部;

1.212). Idha pana bhagavantameva. Tenāha ‘‘bhagavantaṃ gottavasena parikittetī’’ti. Tasmāti yathāvuttamatthattayaṃ paccāmasati. Ettha ca ‘‘samaṇo’’ti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito tabbisayasamitapāpatāparikittanato, ‘‘gotamo’’ti iminā lokiyajanehi tabbisayauḷāragottasambhūtatāparikittanato.

Sakyassa suddhodanamahārājassa putto sakyaputto, iminā pana uccākulaparidīpanaṃ uditoditavipulakhattiyakulasambhūtatāparikittanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Yathāha –

‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiñhi rājāsi, mahāsammatanāmako’’ti. (mahāvaṃse dutiyaparicchede paṭhamagāthā);

Kathaṃ saddhāpabbajitabhāvaparidīpananti āha ‘‘kenacī’’tiādi. Parijiyanaṃ parihāyanaṃ pārijuññaṃ, parijiratīti vā parijiṇṇo, tassa bhāvo pārijuññaṃ, tena. Ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo hutvā pabbajitoti attho. Tadeva pariyāyantarena vibhāvetuṃ ‘‘aparikkhīṇaṃyeva taṃ kulaṃ pahāyā’’ti vuttaṃ. Aparikkhīṇanti hi ñātipārijuññabhogapārijuññādinā kenaci pārijuññena aparikkhayaṃ. Saddhāya pabbajitoti saddhāya eva pabbajito. Evañhi ‘‘kenacī’’tiādinā nivattitavacanaṃ sūpapannaṃ hoti. Nanu ca ‘‘sakyakulā pabbajito’’ti idaṃ uccākulā pabbajitabhāvaparidīpanameva siyā tadatthasseva viññāyamānattā, na saddhāpabbajitabhāvaparidīpanaṃ tadatthassa aviññāyamānattāti? Na kho panevaṃ daṭṭhabbaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya saddhāpabbajitabhāvassa atthato siddhattā. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vuḍḍhiyeva, tato tassa samiddhatamabhāvo loke pākaṭo paññāto hoti, tasmā ‘‘sakyakulā pabbajito’’ti ettakeyeva vutte tathā samiddhatamaṃ kulaṃ pahāya saddhāpabbajitabhāvo siddhoyevāti, imaṃ parihāraṃ ‘‘kenaci pārijuññenā’’tiādinā vibhāvetīti daṭṭhabbaṃ. Tato paranti ‘‘kosalesu cārikaṃ caramāno’’tiādivacanaṃ.

‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamadubbho, pāpassākaraṇaṃ sukha’’nti. ādīsu –

Viya sādhusaddo idha sundaratthoti āha ‘‘sundaraṃ kho panā’’ti. Khoti avadhāraṇatthe nipāto, panāti pakkhantaratthe. Evaṃ sātthakatāviññāpanatthañhi saṃvaṇṇanāyametesaṃ gahaṇaṃ. Sundaranti ca bhaddakaṃ, bhaddakatā ca passantānaṃ hitasukhāvahabhāvenāti vuttaṃ ‘‘atthāvahaṃ sukhāvaha’’nti. Attho cettha diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ hitaṃ sukhampi tatheva tividhaṃ sukhaṃ.


我来将这段巴利文直译成简体中文：
1.212) 但这里只是世尊。所以说"以姓称述世尊"。"所以"回指如说的三义。这里以"沙门"显示世尊被同类人们尊重,因为称述那个境界的灭恶性,以"乔答摩"因为称述那个境界的殊胜姓生起性显示被世间人们(尊重)。
释迦净饭大王的儿子是释子,但以此显示高贵家族,因为称述生于兴盛广大刹帝利族。因为一切刹帝利从始祖大三末多大王以来未断的最殊胜释迦王族。如说：
"大三末多王,
传承大牟尼,
劫初为王者,
名大三末多。"(大史第二品第一偈)
怎么显示以信出家性而说"以任何"等。衰老是衰退即衰老性,或衰老者是衰老,它的性是衰老性,以它。意思是没有被亲衰老财衰老等任何衰老衰退压伏淹没而出家。为了以另一方式显明那个而说"舍弃未衰尽的那个家族"。因为"未衰尽"是以亲衰老财衰老等任何衰老未衰尽。"以信出家"是只以信出家。如此以"以任何"等遮遣语才善成。难道"从释迦族出家"这个只是显示从高贵家族出家性因为理解那个义,不是显示以信出家性因为不理解那个义吗?不应如此见因为舍弃大亲眷众和大财蕴以信出家性义上成就。如此在世间主诞生时那个家族没有任何衰老,而是增长,从那里它的最富盛性在世间明白知名,所以只说"从释迦族出家"时从如此最富盛家族舍弃以信出家性已成就,应见以"以任何衰老"等显明这个解答。"从那以后"是"在憍萨罗游行"等语。
"善哉好法王,
善哉有慧人,
善哉不害友,
不作恶安乐"等中 -
一样善词这里是妙义所以说"妙实"。确实词是在限定义不变词,实字在他分义。因为在注释中取这些是为了令知有义性。而"妙"是善,而善性是以对见者带来利乐性所以说"带来利带来乐"。而这里义是现法、来世、第一义三种利,乐也如此是三种乐。


Tathārūpānanti tādisānaṃ, ayaṃ saddato attho. Atthamattaṃ pana dassetuṃ ‘‘evarūpāna’’nti vuttaṃ. Yādisehi ca guṇehi bhagavā samannāgato catuppamāṇikassa lokassa sabbakālampi-accantāya-saddhāya-pasādanīyo tesaṃ yathābhūtasabhāvattā, tādisehi guṇehi samannāgatabhāvaṃ sandhāya ‘‘tathārūpānaṃ arahata’’nti vuttanti dassento ‘‘yathārūpo’’tiādimāha. Laddhasaddhānanti laddhasaddahānaṃ, parajanassa saddhaṃ paṭilabhantānanti vuttaṃ hoti. Laddhasaddānanti vā paṭiladdhakittisaddānaṃ, etena ‘‘arahata’’nti padassa arahantānanti attho, arahantasamaññāya ca pākaṭabhāvo dassito, apica ‘‘yathārūpo so bhavaṃ gotamo’’ti iminā ‘‘tathārūpāna’’nti padassa aniyamavasena atthaṃ dassetvā sarūpaniyamavasenapi dassetuṃ ‘‘yathābhuccaguṇādhigamena loke arahantoti laddhasaddhāna’’nti vuttaṃ, idampi hi ‘‘tathārūpāna’’nti padasseva atthadassanaṃ, ayameva ca nayo ācariyehi adhippeto idha ṭīkāyaṃ, (dī. ni. ṭī. 1.255) sāratthadīpaniyañca tatheva vuttattā. ‘‘Yathārūpā te bhavanto arahanto’’ti avatvā ‘‘yathārūpo so bhavaṃ gotamo’’ti vacanaṃ bhagavatiyeva garugāravavasena ‘‘tathārūpānaṃ arahata’’nti puthuvacananiddiṭṭhabhāvaviññāpanatthaṃ . Attani, garūsu ca hi bahuvacanaṃ icchanti saddavidū. ‘‘Yathābhucca…pe… arahata’’nti iminā ca dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ yathārutato dasseti arahantabhāvassa tesaññeva yathārahaṃ visayattā, taṃdassanena pana itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitāyeva tadavinābhāvatoti daṭṭhabbaṃ.

Pasādasommānīti pasannāni, sītalāni ca, pasādavasena vā sītalāni, anena pasannamanataṃ dasseti. ‘‘Dassana’’nti vuttepi taduttari kattabbatāsambhavato ayaṃ sambhāvanattho labbhatīti āha ‘‘dassanamattampi sādhu hotī’’ti. Itarathā hi ‘‘dassanaññeva sādhu, na taduttari karaṇa’’nti anadhippetattho āpajjati, sambhāvanattho cettha pi-saddo, api-saddo vā luttaniddiṭṭho. ‘‘Brahmacariyaṃ pakāsetī’’ti ettha iti-saddo ‘‘abbhuggato’’ti iminā sambandhamupagato, tasmā ayaṃ ‘‘sādhu hotī’’ti idha iti-saddo ‘‘brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantesī’’ti iminā sambajjhitabbo, ‘‘ajjhāsayaṃ katvā’’ti ca pāṭhaseso tadatthassa viññāyamānattā. Yassa hi attho viññāyati, saddo na payujjati, so ‘‘pāṭhaseso’’ti vuccati, imamatthaṃ vibhāvento āha ‘‘dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvā’’ti. Mūlapaṇṇāsake cūḷasīhanādasuttaṭṭhakathāya (ma. ni. aṭṭha. 1.144) āgataṃ kosiyasakuṇavatthu cettha kathetabbaṃ.

Ambaṭṭhamāṇavakathāvaṇṇanā

256. ‘‘Ajjhāyako’’ti idaṃ paṭhamapakatiyā garahāvacanameva, dutiyapakatiyā pasaṃsāvacanaṃ katvā voharanti yathā taṃ ‘‘puriso naro’’ti dassetuṃ aggaññasuttapada (dī. ni. 

我来将这段巴利文直译成简体中文：
"如是类"是那样的,这是从词的义。但为了显示义只说"如此类"。而具足怎样功德的世尊对于四种衡量的世间一切时以究竟的信令信净因为它们如实性,所以显示意指具足那样功德性而说"如是类阿罗汉"以"怎样"等说。"得信者"是得信解,意思是说获得他人信。或者"得信者"是获得名声,以此"阿罗汉"词义为阿罗汉,显示阿罗汉共称的明显性,而且以"那位尊者乔答摩怎样"这个显示"如是类"词依不定方式义后为了也依自性限定方式显示而说"以如实功德证得在世间得阿罗汉信者",因为这个也是"如是类"词的义显示,而这个方法确实是诸师所意趣因为在这里注和显明喜这样说。不说"那些尊者阿罗汉怎样"而说"那位尊者乔答摩怎样"是为了令知"如是类阿罗汉"以多数说是因为对世尊的尊重恭敬。因为语法家们欲在自己和尊长中用多数。以"如实...阿罗汉"这个依文字显示世尊对于以法为衡量和以粗糙为衡量众生的引生信净,因为阿罗汉性只是他们如理境界,但应见以显示它对其余以色为衡量和以声为衡量者也显示引生信净因为不离它。
"信悦"是清净和清凉,或以信而清凉,以此显示意满意。因为说"见"虽有更上应作可能所以说"只是见也善"得到这个尊敬义。因为另一方式成为"只是见善,不是更上作"非所意趣义,而这里尊敬义是pi-词,或api-词省略说。"显示梵行"这里iti词与"传闻"这个相应,所以这个"善"这里iti词应与"婆罗门玻卡罗沙提叫学生安玻塔"这个相应,和"作意向"是句省略因为理解那个义。因为理解义而不用词,说它"句省略",显明这个义而说"只是见也善如此作意向"。而这里应说牛头鸟事来自中分五十经师子小经注。
安玻塔学生故事注
256."诵习者"这个依第一性是责备语,依第二性作赞语而说如"人男子"为了显示引用阿根若经句(长部

3.132) mudāhaṭaṃ. Tattha imeti jhāyakanāmena samaññitā janā. Na jhāyantīti paṇṇakuṭīsu jhānaṃ na appenti na nipphādenti, gāmanigamasāmantaṃ osaritvā vedaganthe karontāva acchantīti attho. Taṃ panetesaṃ brāhmaṇajhāyakasaṅkhātaṃ paṭhamadutiyanāmaṃ upādāya tatiyameva jātanti āha ‘‘ajjhāyakātveva tatiyaṃ akkharaṃ upanibbatta’’nti, akkharanti ca nirutti samaññā. Sā hi tasmiṃyeva niruḷhabhāvena aññattha asañcaraṇato ‘‘akkhara’’nti vuccati. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Idha hi adhiāpubbai-saddavasena padasandhi, itarattha pana jhe-saddavasena. Mante dhāretīti yathāadhīte mante asammūḷhe katvā hadaye ṭhapeti.

Āthabbaṇavedo parūpaghātakarattā sādhūnamaparibhogoti katvā ‘‘iruvedayajuvedasāmavedāna’’nti vuttaṃ. Tattha iccante thomīyante devā etāyāti iru ica-dhātuvasena ca-kārassa ra-kāraṃ katvā, itthiliṅgoyaṃ . Yajjante pujjante devā anenāti yaju punnapuṃsakaliṅgavasena. Soyanti antaṃ karonti, sāyanti vā tanuṃ karonti pāpamanenāti sāmaṃ so-dhātupakkhe o-kārassa ā-kāraṃ katvā. Vidanti dhammaṃ, kammaṃ vā etehīti vedā, te eva mantā ‘‘sugatiyopi munanti, suyyanti ca etehī’’ti katvā. Paharaṇaṃ saṅghaṭṭanaṃ pahataṃ, oṭṭhānaṃ pahataṃ tathā, tassa karaṇavasena, oṭṭhāni cāletvā paguṇabhāvakaraṇavasena pāraṃ gato, na atthavibhāvanavasenāti vuttaṃ hoti. Pāragūti ca niccasāpekkhatāya kitantasamāso.

‘‘Saha nighaṇṭunā’’tiādinā yathāvākyaṃ vibhatyantavasena nibbacanadassanaṃ. Nighaṇṭurukkhādīnanti nighaṇṭu nāma rukkhaviseso, tadādikānamatthānanti attho, etena nighaṇṭurukkhapariyāyaṃ ādiṃ katvā tappamukhena sesapariyāyānaṃ tattha dassitattā so gantho nighaṇṭu nāma yathā taṃ ‘‘pārājikakaṇḍo, kusalattiko’’ti ayamattho dassito iminā yathārutameva tadatthassa adhigatattā. Ācariyā pana evaṃ vadanti ‘‘vacanīyavācakabhāvena atthaṃ, saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva kha-kārassa gha-kāraṃ katvā ‘nighaṇḍū’ti vutto’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
3.132) 引用。那里"这些"是以禅修者名称共称的人们。"不禅修"是在叶屋不入不成就禅那,而是进入村镇邻近作诵典而住的意思。但取他们所谓婆罗门禅修者的第一第二名后生第三名所以说"诵习者确实生起第三字",而"字"是语言共称。因为它以在那里确立性不行于他处所以说"字"。"转诵咒"是诵习吠陀,意思是学习。因为这里依adhi-ā-前i-词语词结合,但在其他处依jhe-词。"持咒"是将如所学的咒不迷惑而置于心。
因为阿闼婆吠陀性质是害他人所以善人不受用而说"梨俱吠陀夜柔吠陀娑摩吠陀"。那里以此赞颂诸天为梨俱依ica-词根作c-音为r-音,这是阴性。以此祭祀供养诸天为夜柔依中性。以此终尽或以此使恶消薄为娑摩在so-词根分作o-音为ā-音。以此知法或业为吠陀,它们就是咒因为"以此计度善趣,和以此听闻"。击打碰撞是打击,唇打击如是,依作它,依动唇作熟练性到彼岸,不是依显明义意思是说。而"到彼岸者"是因为期待常性的过去分词复合词。
以"俱尼干荼"等依句子依格尾显示语源解释。"尼干荼树等"是尼干荼是树的种类,意思是以它为首的义,以此显示以尼干荼树异名为首经由它显示其余异名在那里所以那个书名为尼干荼如"波罗夷品,善三法"。以此依文字得到那个义显示这个义。但诸师如此说"以所说能说性破坏切分显示义和词为尼坎荼,它做kh-音为gh-音说'尼干荼'"(长部注<.Assistant>

1.256), tadetaṃ aṭṭhakathānayato aññanayadassananti gahetabbaṃ. Itarathā hi so aṭṭhakathāya virodho siyā, vicāretabbametaṃ. Akkharacintakā pana evamicchanti ‘‘tattha tatthāgatāni nāmāni nissesato ghaṭenti rāsiṃ karonti etthāti nighaṇṭu niggahitāgamenā’’ti. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Ko panesoti? Etarahi nāmaliṅgānusāsanaratanamālābhidhānappadīpikādi. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, tatheva vividhaṃ kappīyati etenāti vikappo, kiriyākappo ca so vikappo cāti kiriyākappavikappo. So hi vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti katvā ‘‘kiriyākappavikappo’’ti vuccati, so ca ganthavisesoyevāti vuttaṃ ‘‘kavīnaṃ upakārāvahaṃ sattha’’nti, catunnampi kavīnaṃ kavibhāvasampadābhogasampadādipayojanavasena upakārāvaho ganthoti attho . Ko panesoti? Kabyabandhanavidhividhāyako kabyālaṅkāragītāsubodhālaṅkārādi. Idaṃ pana mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassagāthāparimāṇo, yaṃ ‘‘nayacariyādipakaraṇa’’ntipi vadanti. Vacanatthato pana kiṭayati gameti ñāpeti kiriyādivibhāganti keṭubhaṃ kiṭa-dhātuto abhapaccayavasena, a-kārassa ca ukāro. Atha vā kiriyādivibhāgaṃ anavasesapariyādānato kiṭento gamanto obheti pūretīti keṭubhaṃ kiṭa-saddūpapadaubhadhātuvasena. Apica kiṭanti gacchanti kavayo bandhesu kosallametenāti keṭubhaṃ, purimanayenevettha padasiddhi. Ṭhānakaraṇādivibhāgato, nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, taṃ pana chasu vedaṅgesu pariyāpannaṃ pakaraṇadvayamevāti vuttaṃ ‘‘sikkhā ca nirutti cā’’ti. Tattha sikkhanti akkharasamayametāyāti sikkhā, akārādivaṇṇānaṃ ṭhānakaraṇapayatanapaṭipādakasatthaṃ. Nicchayena, nissesato vā utti nirutti, vaṇṇāgamavaṇṇavipariyāyādilakkhaṇaṃ. Vuttañca –

‘‘Vaṇṇāgamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātussa atthātisayena yogo,

Taduccate pañcavidhā niruttī’’ti. (pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā; visuddhi. 1.144; mahāni. aṭṭha. 1.50);

Idha pana tabbasena anekadhā nibbacanaparidīpakaṃ satthaṃ uttarapadalopena ‘‘niruttī’’ti adhippetaṃ nibbacanavibhāgatopi akkharapabhedabhāvassa ācariyehi (dī. ni. ṭī. 1.256) vuttattā, tamantarena nibbacanavibhāgassa ca byākaraṇaṅgena saṅgahitattā. Byākaraṇaṃ, nirutti ca hi paccekameva vedaṅgaṃ yathāhu –

‘‘Kappo byākaraṇaṃ joti-satthaṃ sikkhā nirutti ca;

Chandoviciti cetāni, vedaṅgāni vadanti chā’’ti.

Tasmā byākaraṇaṅgena asaṅkarabhūtameva niruttinayena nibbacanamidhādhippetaṃ, na chasu byañjanapadesu viya tadubhayasādhāraṇanibbacanaṃ vedaṅgavisayattāti veditabbaṃ. Ayaṃ panettha mahāniddesaṭṭhakathāya (mahāni. aṭṭha. 50) āgataniruttinayavinicchayo . Tattha hi ‘‘nakkhattarājāriva tārakāna’’nti (jā. 1.

我来将这段巴利文直译成简体中文：
1.256) 这个应取为显示异于注释方法的方法。因为另一方式会与注释相违,这个应考察。但音声思维者如此欲"在那里那里来的名称在此无余结合成堆为尼干荼以鼻音增加"。"同义显示"是异名词光明,意思是显明每一义的多异名词。而这只是例示因为那个书也依显明多义一词所说性而转起。但这是什么?现在名性教导宝鬘明灯等。以此安排声分等相行为为行为安排,如是以此安排种种为分安排,行为安排和它分安排是行为分安排。因为它从音句关系句义等分类是多分安排所以说"行为分安排",而它只是特殊书所以说"对诸诗人带来利益的学",意思是对四种诗人依诗人性成就享受成就等目的带来利益的书。但这是什么?制定诗歌结构方法的诗庄严歌易解明等。但这说是关于根本行为安排书。因为它大境域十万偈量,即说它"行为等论"。但从词义以kiṭa-词根依abha-词缀,a-音作u-音走向令知行为等分为诗学。或者从行为等分无余遍取走向光辉圆满为诗学依kiṭa-词上分ubha-词根。而且以此诗人们在结构圆满中走向为诗学,这里词成就只依前方式。从位置作用等分类和语源分类以此分别音声为音声分别,但它摄于六吠陀支中的两部论所以说"学和语源"。那里以此学习音声传统为学,教导a等音位置作用努力的学。决定或无余说为语源,音增音变等相。如说：
"音增和音变,
二其余音变坏,
词根义增上结合,
说彼五种语源。"(波罗提木叉注等)
但这里依它的多种语源显明的学因为诸师说从语源分类也是音声分别性,因为离它语源分类也摄于语法支,语源和语法确实各是吠陀支如说：
"安排语法星,
学语源和韵,
分这六说为,
吠陀支分别。"
所以应知这里意趣是与语法支无混杂的语源方法的语源,不像在六语音句中那样是那两者共通语源因为是吠陀支境界。这里这个是大义疏注来的语源方法抉择。因为那里"如星宿王对众星"(本生经1.

1.11, 25) ettha ra-kārāgamo viya avijjamānassa akkharassa āgamo vaṇṇāgamo nāma. Hiṃsanattā ‘‘hiṃso’’ti vattabbe ‘‘sīho’’ti parivattanaṃ viya vijjamānānamakkharānaṃ heṭṭhupariyavasena parivattanaṃ vaṇṇavipariyāyo nāma. ‘‘Navachannakedāni diyyatī’’ti (jā. 1.6.88) ettha a-kārassa e-kārāpajjanaṃ viya aññakkharassa aññakkharāpajjanaṃ vaṇṇavikāro nāma. ‘‘Jīvanassa mūto jīvanamūto’’ti vattabbe ‘‘jīmūto’’ti va-kāra na-kārānaṃ vināso viya vijjamānakkharānaṃ vināso vaṇṇavināso nāma. ‘‘Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumārā’’ti (jā. 1.

我来将这段巴利文直译成简体中文：
1.11, 25) 这里像ra-音增一样不存在的音增为音增。像应说"害者"因为害性而转变为"狮子"一样已存在诸音以上下性转变为音变。像"现在给九遮"这里a-音成为e-音一样其他音成为其他音为音变。像应说"命根死为命根死"而说"云"va-音na-音坏一样已存在音坏为音坏。"以粗语作,你触我说童子"(本生经1.

10.85) ettha ‘‘pakubbamāno’’ti padassa abhibhavamānoti atthapaṭipādanaṃ viya tattha tattha yathāyogaṃ visesatthapaṭipādanaṃ dhātūnamatthātisayena yogo nāmāti.

Yathāvuttappabhedānaṃ tiṇṇaṃ vedānaṃ ayaṃ catutthoyeva siyā, atha kena saddhiṃ pañcamoti āha ‘‘āthabbaṇavedaṃ catutthaṃ katvā’’ti. Āthabbaṇavedo nāma āthabbaṇavedikehi vihito parūpaghātakaro manto, so pana itihāsapañcamabhāvappakāsanatthaṃ gaṇitatāmattena gahito, na sarūpavasena, evañca katvā ‘‘etesa’’nti padassa tesaṃ tiṇṇaṃ vedānantveva attho gahetabbo. Tañhi ‘‘tiṇṇaṃ vedāna’’nti etassa visesananti. Itiha asāti evaṃ idha loke ahosi ‘‘āsā’’tipi katthaci pāṭho, soyevattho. Iha ṭhāne iti evaṃ, idaṃ vā kammaṃ, vatthuṃ vā āsa icchāhītipi attho. Tassa ganthassa mahāvisayatādīpanatthañcettha vicchāvacanaṃ, iminā ‘‘itihāsā’’ti vacanena paṭisaṃyutto itihāso taddhitavasenāti atthaṃ dasseti. Itiha āsa, itiha āsā’’ti īdisavacanapaṭisaṃyutto itihāso niruttinayenāti atthadassanantipi vadanti. Akkharacintakā pana evamicchanti ‘‘itiha-saddo pārampariyopadese ekova nipāto, asati vijjatīti aso, itiha aso etasminti itihāso samāsavasenā’’ti, tesaṃ mate ‘‘itiha asā’’ti ettha evaṃ pārampariyopadeso asa vijjamāno ahosīti attho. ‘‘Purāṇakathāsaṅkhāto’’ti iminā tassa ganthavisesabhāvamāha, bhāratanāmakānaṃ dvebhātikarājūnaṃ yuddhakathā, rāmarañño sītāharaṇakathā, narasīharājuppattikathāti evamādipurāṇakathāsaṅkhāto bhāratapurāṇarāmapurāṇanarasīhapurāṇādigantho itihāso nāmāti vuttaṃ hoti. ‘‘Tesaṃ itihāsapañcamānaṃ vedāna’’nti iminā yathāvākyaṃ ‘‘tiṇṇaṃ vedāna’’nti ettha visesanabhāvaṃ dasseti.

Pajjati attho etenāti padaṃ, nāmākhyātopasagganipātādivasena anekavibhāgaṃ vibhattiyantapadaṃ. Tadapi byākaraṇe āgatamevāti vuttaṃ ‘‘tadavasesa’’nti, padato avasesaṃ pakatipaccayādisaddalakkhaṇabhūtanti attho. Taṃ taṃ saddaṃ, tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, visesena vā ākarīyante pakatipaccayādayo abhinipphādīyante ettha, anenāti vā byākaraṇaṃ, sādhusaddānamanvākhyāyakaṃ muddhabodhabyākaraṇa sārassatabyākaraṇa pāṇinībyākaraṇacandrabyākaraṇādi adhunāpi vijjamānasatthaṃ. Adhīyatīti ajjhāyati. Vedetīti paresaṃ vāceti. Ca-saddo atthadvayasamuccinanattho, vikappanattho vā atthantarassa vikappitattā. Vicitrā hi taddhitavutti. Padakoti byākaraṇesu āgatapadakosallaṃ sandhāya vuttaṃ, veyyākaraṇoti tadavasiṭṭhapakatipaccayādisaddavidhikosallanti imassatthassa viññāpanatthaṃ padadvayassa ekato atthavacanaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Ayaṃ aṭṭhakathāto aparo nayo – te eva vede padaso kāyatīti padakoti. Tattha padasoti gajjabandhapajjabandhapadena. Kāyatīti katheti yathā ‘‘jātaka’’nti, iminā vedakārakasamatthataṃ dasseti. Evañhi ‘‘ajjhāyako’’tiādīhi imassa viseso pākaṭo hotīti.


我来将这段巴利文直译成简体中文：
10.85) 这里像"作"词的意义显示为"压伏"一样在那里那里如理特殊义显示为词根义增上结合。
如说分别的三吠陀这个只可能是第四,那么与什么共为第五说"立阿闼婆吠陀为第四"。阿闼婆吠陀名是阿闼婆吠陀者制定的害他人咒,但它为了显示历史为第五性只以计数取,不是依自性,如此作而"这些"词义应取只是那些三吠陀。因为那是"三吠陀"的修饰。"如是曾"是如此在这世间曾有,"有"也是某处读本,是同一义。在这处如是,或这个业,或事物有是欲求也是义。为了显示那个书大境域这里重复语,以此显示以"历史"语相应的历史依从它性义。也说显示"如是曾有,如是曾有"如此语相应的历史依语源方法义。但音声思维者如此欲"itiha-词是在传承教示中一不变词,存在有为aso,itiha aso在此为历史依复合",依他们意见"如是曾有"这里意思是如此传承教示存在有。以"称为古故事"这个说它是特殊书,即说战斗故事名为婆罗多两兄弟王,罗摩王夺悉多故事,人狮王生起故事等如是等称为古故事的婆罗多古事罗摩古事人狮古事等书名为历史。以"那些历史为第五的吠陀"这个显示"三吠陀"这里依句子是修饰性。
以此义达为句,依名动词前缀不变词等分成多分的格尾句。那个也来于语法所以说"那余",意思是从句余是构成音声相的根词缀等。以此显明那那音声和它义为语法,或在此特别作出根词缀等,或以此为语法,善音声的显说头菩提语法娑罗婆多语法波你尼语法月语法等现今也存在的学。"读"是诵,"教"是令他诵。ca-词是摄二义,或是选择因为选择他义。因为从它法多样。"句者"说是关于语法中来的句善巧,"语法者"是关于那余根词缀等音声规则善巧为了令知这个义一起说两句义。因为这是诸师性质,即以任何方式令知他义。这是异于注释的方法 - 以句诵那些吠陀为句者。那里"以句"是散文结合诗句结合句。"诵"是说如"本生",以此显示作吠陀能力。如此以"诵习者"等这个差别成明显。


Āyatiṃ hitaṃ bālajanasaṅkhāto loko na yatati na īhati anenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, lokā vā bālajanā āyatanti ussahanti vādassādena etthāti lokāyataṃ. Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā tanonti etthāti vitaṇḍo ḍa-paccayavasena, na-kārassa ca ṇa-kāraṃ katvā, viruddhena vādadaṇḍena tāḷenti vādino etthāti vitaṇḍo taḍi-dhātuvasena, niggahītāgamañca katvā. Adesampi yaṃ nissāya vādīnaṃ vādo pavatto, taṃ tesaṃ desatopi upacāravasena vuccati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti, (dī. ni. 2.401; ma. ni. 

我来将这段巴利文直译成简体中文：
以此未来之利称为愚人的世间不勤不努力为世间论。因为依那个书众生连做福的心也不生起,或世间愚人以论喜乐在此勤励为世间论。在此伸展相互矛盾或天界解脱矛盾为诡辩依ḍa-词缀作n-音为ṇ-音,在此诸论者以矛盾论杖打击为诡辩依taḍi-词根和作鼻音。依非处也转起论者的论,它依施设也从修辞说如"眼在世间是可爱性悦意性,这爱在此舍时舍,在此灭时灭。"(长部2.401;中部
(注:我完整直译了所给巴利原文,保持了原文的句式和内容。请让我知道如果您需要任何澄清或有其他问题。)

1.133; vibha. 204) visesena vā paṇḍitānaṃ manaṃ taḍenti cālenti etenāti vitaṇḍo, taṃ vadanti, so vādo vā etesanti vitaṇḍavādā, tesaṃ satthaṃ tathā. Lakkhaṇadīpakasatthaṃ uttarapadalopena, taddhitavasena vā lakkhaṇanti dasseti ‘‘lakkhaṇadīpaka’’ntiādinā. Lakkhīyati buddhabhāvādi anenāti lakkhaṇaṃ, nigrodhabimbatādi. Tenāha ‘‘yesaṃ vasenā’’tiādi. Dvādasasahassaganthapamāṇanti ettha bhāṇavārappamāṇādīsu viya bāttiṃsakkharaganthova adhippeto. Vuttañhi –

‘‘Aṭṭhakkharā ekapadaṃ, ekā gāthā catuppadaṃ;

Gāthā cekā mato gantho, gantho bāttiṃsatakkharo’’ti.

Dvādasahi guṇitasahassabāttiṃsakkharaganthappamāṇanti attho. Yatthāti yasmiṃ lakkhaṇasatthe, ādhāre cetaṃ bhummaṃ yathā ‘‘rukkhe sākhā’’ti. Soḷasa ca sahassañca soḷasasahassaṃ, soḷasādhikasahassagāthāparimāṇāti attho. Evañhi ādhārādheyyavacanaṃ sūpapannaṃ hotīti. Padhānavasena buddhānaṃ lakkhaṇadīpanato buddhamantā nāma. Paccekabuddhādīnampi hi lakkhaṇaṃ tattha dīpitameva. Tena vuttaṃ ‘‘yesaṃ vasenā’’tiādi.

‘‘Anūnoparipūrakārī’’ti atthamattadassanaṃ, saddato pana adhigatamatthaṃ dassetuṃ ‘‘avayo na hotī’’ti vuttaṃ. Ko panesa avayoti anuyogamapaneti ‘‘avayo nāmā’’tiādinā. Ayamettādhippāyo – yo tāni sandhāretuṃ sakkoti, so ‘‘vayo’’ti vuccati. Yo pana na sakkoti, so avayo nāma. Yo ca avayo na hoti, so ‘‘dve paṭisedhā pakatiyatthagamakā’’ti ñāyena vayo evāti. Vayatīti hi vayo, ādimajjhapariyosānesu katthacipi aparikilamanto avitthāyanto te ganthe santāne paṇeti byavaharatīti attho. Ayaṃ pana vinayaṭṭhakathānayo (pārā. 84) – anavayoti anu avayo, sandhivasena u-kāralopo, anu anu avayo anūno, paripuṇṇasippoti attho. Vayoti hi hāni ‘‘āyavayo’’tiādīsu viya, natthi etassa yathāvuttaganthesu vayo ūnatāti avayo, anu anu avayo anavayoti.

‘‘Anuññāto’’ti padassa kammasādhanavasena, ‘‘paṭiññāto’’ti padassa ca kattusādhanavasena atthaṃ dassento ‘‘ācariyenā’’tiādimāha. Assāti ambaṭṭhassa. Pāḷiyaṃ ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsī’’ti idaṃ anujānanākāradassanaṃ, ‘‘yaṃ tvaṃ jānāsi, tamahaṃ jānāmī’’ti idaṃ pana paṭijānanākāradassananti dasseti ‘‘yaṃ aha’’ntiādinā. ‘‘Āma ācariyā’’ti hi yathāgataṃ paṭijānanavacanameva atthavasena vuttaṃ. Yanti tevijjakaṃ pāvacanaṃ. Tassāti ācariyassa. Paṭivacanadānameva paṭiññā tathā, tāya sayameva paṭiññātoti attho. ‘‘Sake’’tiādi anujānanapaṭijānanādhikāradassanaṃ. Adesassapi desamiva kappanāmattenāti vuttaṃ ‘‘katarasmi’’ntiādi. Sassa attano santakaṃ sakaṃ. Ācariyānaṃ paramparato, paramparabhūtehi vā ācariyehi āgataṃ ācariyakaṃ. Tisso vijjā, tāsaṃ samūho tevijjakaṃ, vedattayaṃ. Padhānaṃ vacanaṃ, pakaṭṭhānaṃ vā aṭṭhakādīnaṃ vacanaṃ pāvacanaṃ.



我来将这段巴利文直译成简体中文：
1.133; 分别 204) 或以此特别打击动摇智者意为诡辩,说它,或它论为他们为诡辩论者,他们的学如是。说"相显明"等以显示相显明学以后分省略,或依从它性。以此标记佛性等为相,尼拘律相等。所以说"依它们"等。"一万二千书量"这里如诵分量等意趣只是三十二音书。如说：
"八音为一句,
一偈四句分,
一偈谓为书,
书三十二音。"
意思是一万二乘以三十二音书量。"在那里"是在那相学,这是处所第七格如"树上枝"。一万六是一万加六,意思是一万六千偈量。如此处所所依语成适当。因为依主要显示诸佛相名为佛咒。因为辟支佛等相也在那里显示。所以说"依它们"等。
"无减圆满作者"是只显示义,但为了显示从音得义说"无减"。但这无减是什么除异问以"名为无减"等。这里意趣是 - 谁能持它们他说为"减",但谁不能他名"无减"。谁不是无减,他依"二否定导向自性义"理只是减。因为减是减,在初中后任何处不疲倦不止住在续分中说用那些书意思是。但这是律注方法 - 无减是随无减,依结合省u-音,随随无减成无减,意思是圆满技艺。因为减是减少如"收支"等,他对如说的书没有减即缺少为无减,随随无减为无减。
说"许可"词依业成就,"承许"词依作者成就义以"由师"等。"他"是安玻塔。经中"我知的你知"这是显示许可相,"你知的我知"这是显示承许相以"我"等显示。因为"是的老师"只依义说如来承许语。"什"是三明教说。"他的"是师的。只是答语为承许如是,以它自己承许意思是。"自"等是显示许可承许主题。说"在哪里"等是只依施设非处如处。自己所有为自己的。从师传承,或从传承师来为师的。三明,它们聚为三明,三吠陀。主要语,或殊胜阿塔卡等语为教语。

257. Idāni yenādhippāyena brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantetvā ‘‘ayaṃ tātā’’tiādivacanamabrvi, tadadhippāyaṃ vibhāvento ‘‘esa kirā’’tiādimāha. Tattha uggatassāti pubbe pākaṭassa kittimato porāṇajanassa. Bahū janāti pūraṇakassapādayo sandhāya vuttaṃ. Ekaccanti khattiyādijātimantaṃ, lokasammataṃ vā janaṃ. Garūti bhāriyaṃ, attānaṃ tato mocetvā apagamanamattampi dukkaraṃ hoti, pageva taduttari karaṇanti vuttaṃ hoti. Anattho nāma tathāpagamanādinā nindābyārosaupārambhādi.

‘‘Abbhuggato’’ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva ‘‘gotama’’nti upayogavacanaṃ. ‘‘Taṃ bhavantaṃ, tathā santaṃyevā’’ti padesupi tassa anupayogattā tadatthavasenevāti dasseti ‘‘tassa bhoto’’tiādinā. Tenāha ‘‘idhāpī’’tiādi. Tathā satoyevāti yenākārena arahatādinā saddo abbhuggato, tenākārena santassa bhūtassa eva tassa bhavato gotamassa saddo yadi vā abbhuggatoti attho. Apica taṃ bhavantaṃ gotamaṃ tathā santaṃyevāti ekassapi atthassa dvikkhattuṃ sambandhabhāvena vacanaṃ sāmaññavisiṭṭhatāparikappanena atthavisesaviññāpanatthaṃ, tasmā ‘‘tassa bhoto gotamassā’’ti sāmaññasambandhabhāvena vicchinditvā ‘‘tathā satoyevā’’ti visesasambandhabhāvena yojetabbaṃ. Yadi-saddo cettha saṃsayattho dvinnampi atthānaṃ saṃsayitabbattā. Vā-saddo ca vikappanattho tesu ekassa vikappetabbattā. Saddavidū pana evaṃ vadanti – ‘‘imassa vacanaṃ saccaṃ vā yadi vā musā’’tiādīsu viya yadi-saddo vā-saddo ca ubhopi vikappatthāyeva. Yadi-saddopi hi ‘‘yaṃ yadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisa’’ntiādīsu (a. ni. 5.34) vā-saddattho dissati. ‘‘Appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu viya ca idha samānatthasaddapayogoti. Pāḷiyaṃ ‘‘yadi vā no tathā’’ti idampi ‘‘santaṃyeva saddo abbhuggato’’ti iminā sambajjhitvā yathāvuttanayeneva yojetabbaṃ. Nanu ‘‘gotama’’nti padeyeva upayogavacanaṃ siyā, na etthāti codanāya ‘‘idhāpī’’tiādi vuttaṃ, tassa anupayogattā, vicchinditvā sambandhavisesabhāvena yojetabbattā vā idhāpi itthambhūtākhyānatthavaseneva upayogavacanaṃ nāmāti vuttaṃ hoti. Itthambhūtākhyānaṃ attho yassa tathā, abhisaddo, itthambhūtākhyānameva vā attho tathā, soyevattho. Yadaggena hi saddayogo hoti, tadaggena atthayogopīti.



我来将这段巴利文直译成简体中文：
257. 现在显明婆罗门莲华色呼唤安玻塔青年说"这个孩子"等语的意趣说"据说这个"等。那里"显贵的"是指以前出名有声望的古人。"许多人"是指富兰那迦叶等说。"某些"是有刹帝利等种姓的,或世间同意的人。"重"是重大,从那里解脱自己仅离去也是难作,更何况作超过那意思是。名为"非义"是以如是离去等诽谤辱骂责难等。
在"升起"这里依与abhi词结合只依此性说义以"乔答摩"为对格语。在"那尊者,如是是"等词也因为它非对格依那义以"那尊者"等显示。所以说"这里也"等。"如是是"是以阿罗汉等相声升起,以那相是存在的那尊者乔答摩的声如果升起意思是。而且"那尊者乔答摩如是是"一义也以两次关系性语以共相特相设想为了令知义特殊。所以"那尊者乔答摩"以共相关系性切分后"如是是"以特相关系性应结合。而这里yadi词是疑义因为两义都应疑。而vā词是选择因为在它们中一个应选择。但音声知者如此说 - 如"这语真或如果妄"等中yadi词和vā词二者都只是选择义。因为yadi词也如"随到任何众如果刹帝利众如果婆罗门众"等中见vā词义。而这里如"现在寿命见为百岁少"等用同义词。经中"如果不如是"这个也与"是声升起"这个结合应只依如说方法结合。难道不应只在"乔答摩"词是对格语,不在这里的诘问说"这里也"等,因为它非对格,或因为应切分以关系特殊性结合这里也只依此性说义以对格语名说。此性说是义的是如是,abhi词,或只是此性说为义如是,是同一义。因为以声结合程度,以义结合程度。

258.Bhoti attano ācariyaṃ ālapati. Yathā-saddaṃ sātthakaṃ katvā saha pāṭhasesena yojetuṃ ‘‘yathā sakkā’’tiādi vuttaṃ. Soti bhagavā. Purimanaye ākāratthajotanayathā-saddayogyato kathanti pucchāmattaṃ, idha pana tadayogyato ‘‘ākārapucchā’’ti vuttaṃ. Bāhirakasamaye ācariyamhi upajjhāyasamudācāroti āha ‘‘atha naṃ upajjhāyo’’ti, upajjhāyasaññito ācariyabrāhmaṇoti attho.

Kāmañca manto, brahmaṃ, kappoti tibbidho vedo, tathāpi aṭṭhakādi vuttaṃ padhānabhūtaṃ mūlaṃ manto, tadatthavivaraṇamatthaṃ brahmaṃ, tattha vuttanayena yaññakiriyāvidhānaṃ kappoti mantasseva padhānabhāvato, itaresañca tannissayeneva jātattā mantaggahaṇena brahmakappānampi gahaṇaṃ siddhamevāti dasseti ‘‘tīsu vedesū’’ti iminā. Mantoti hi aṭṭhakādīhi isīhi vuttamūlavedasseva nāmaṃ, vedoti sabbassa, tasmā ‘‘vedesū’’ti vutte sabbesampi gahaṇaṃ sijjhatīti veditabbaṃ. Lakkhaṇānīti lakkhaṇadīpakāni mantapadāni. Pajjagajjabandhapavesanavasena pakkhipitvā. Brāhmaṇavesenevāti vedavācakabrāhmaṇaliṅgeneva. Vedeti mahāpurisalakkhaṇamante. Mahesakkhā sattāti mahāpuññavanto paṇḍitasattā. Jānissanti iti manasi katvā vācentīti sambandho. Tenāti tathā vācanato. Pubbeti ‘‘tathāgato uppajjissatī’’ti vattabbakālato pabhuti tathāgatassa dharamānakāle. Ajjhāyitabbavācetabbabhāvena āgacchanti pākaṭā bhavanti. Ekagāthādvigāthādivasena anukkamena antaradhāyanti. Na kevalaṃ lakkhaṇamantāyeva, atha kho aññepi vedā brāhmaṇānaṃ aññāṇabhāvena anukkamena antaradhāyanti evāti ācariyena (dī. ni. ṭī. 1.258) vuttaṃ.

Buddhabhāvapatthanā paṇidhi, pāramīsambharaṇaṃ samādānaṃ, kammassakatādipaññā ñāṇaṃ. ‘‘Paṇidhimahato samādānamahatotiādinā paccekaṃ mahantasaddo yojetabbo’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ. Evañca sati karuṇā ādi yesaṃ saddhāsīlādīnaṃ te karuṇādayo, te eva guṇā karuṇādiguṇā, paṇidhi ca samādānañca ñāṇañca karuṇādiguṇā ca, tehi mahanto paṇidhisamādānañāṇakaruṇādiguṇamahantoti nibbacanaṃ kātabbaṃ. Evañhi dvandatoparattā mahantasaddo paccekaṃ yojīyatīti. Apica paṇidhi ca samādānañca ñāṇañca karuṇā ca, tamādi yesaṃ te tathā, teyeva guṇā, tehi mahantoti nibbacanenapi attho sūpapanno hoti, paṇidhimahantatādi cassa buddhavaṃsa (bu. vaṃ. 9 ādayo) cariyāpiṭakādi (cariyā. 1 ādayo) vasena veditabbo. Mahāpadānasuttaṭṭhakathāyaṃ pana ‘‘mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassā’’ti (dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
258. "尊者"是称呼自己的老师。为了使yathā-词有意义并与余读结合说"如所能"等。"他"是世尊。前方法因为适合表示行相义的yathā-词只是问,但这里因为不适合说"行相问"。在外道传统对师长用亲教师称谓所以说"然后亲教师他",意思是称为亲教师的老师婆罗门。
虽然咒、梵、仪是三种吠陀,但是说阿塔卡等是主要根本的咒,只是解释它义的梵,在那里说方法的祭祀作规定是仪因为咒的主要性,因为其他依它生起以取咒也成就取梵仪以"在三吠陀"这个显示。因为咒只是阿塔卡等仙人说的根本吠陀名,吠陀是一切的,所以应知说"在吠陀"时成就取一切。"诸相"是显示相的咒句。依进入诗散文结合插入。"只以婆罗门装"是只以诵吠陀婆罗门相。"吠陀"是大人相咒。"大威德众生"是大福慧众生。思考"将知"而教诵是关系。"以那个"是以如是教诵。"前"是从应说"如来将出现"开始到如来住世时。以应读教诵性来成明显。依一偈二偈等次第消失。不只相咒,而且其他吠陀也因为婆罗门无知而次第消失如是由师说。
佛果愿是发愿,圆满波罗蜜是受持,业所作性等慧是智。由师说"以发愿大受持大等各自结合大词"。如是时悲等是它们信戒等的它们是悲等,它们即是功德为悲等功德,发愿和受持和智和悲等功德,以它们大为发愿受持智悲等功德大应作语源。如是因为从复合后大词各自结合。而且发愿和受持和智和悲,它开始的是它们为如是,它们即是功德,以它们大以语源义也成适当,而它发愿大性等应依佛种姓行藏等知。但在大本经注"大士是依生姓家境等大的士"(长部注

2.33) vuttaṃ. Tattha ‘‘khattiyo, brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño, gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā, cikkhallikā, sākiyā, koliyā’’ti evamādi kulapadeso, tadetaṃ sabbampi idha ādisaddena saṅgahitanti daṭṭhabbaṃ. Evañhi sati ‘‘dveyeva gatiyo bhavantī’’ti ubhinnaṃ sādhāraṇavacanaṃ samatthitaṃ hotīti.

Niṭṭhāti nipphattiyo siddhiyo. Nanvāyaṃ gati-saddo anekattho, kasmā niṭṭhāyameva vuttoti āha‘‘kāmañcāya’’ntiādi. Bhavabhedeti nirayādibhavavisese. So hi sucaritaduccaritakammena sattehi upapajjanavasena gantabbāti gati. Gacchati pavattati etthāti gati, nivāsaṭṭhānaṃ. Gamati yathāsabhāvaṃ jānātīti gati. Paññā, gamanaṃ byāpanaṃ gati, vissaṭabhāvo, so pana ito ca etto ca byāpetvā ṭhitatāva. Gamanaṃ nipphattanaṃ gati, niṭṭhā , ajjhāsayapaṭisaraṇatthāpi nidassananayena gahitā. Tathā hesa ‘‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ettha ajjhāsaye vattati, ‘‘nibbānaṃ arahato gatī’’ti (pari. 339) ettha paṭisaraṇe, parāyaṇe apassayeti attho. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Gacchati avacarati, avacaraṇavasena vā pavattati etthāti gati, paṭisaraṇaṃ. Sabbasaṅkhatavisaññuttassa hi arahato nibbānameva paṭisaraṇaṃ, idha pana niṭṭhāyaṃ vattatīti veditabbo tadaññesamavisayattā.

Nanu dvinnaṃ nipphattīnaṃ nimittabhūtāni lakkhaṇāni visadisāneva, atha kasmā ‘‘yehi samannāgatassā’’tiādinā tesaṃ sadisabhāvo vuttoti codanālesaṃ dassetvā sodhento ‘‘tattha kiñcāpī’’tiādimāha. Samānepi nigrodhabimbatādilakkhaṇabhāve attheva koci nesaṃ visesoti dassetuṃ ‘‘na teheva buddho hotī’’ti vuttaṃ. ‘‘Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīna’’nti ayaṃ pana viseso ācariyadhammapālattherena (dī. ni. ṭī. 1.258) pakāsito. Jāyanti bhinnesupi atthesu abhinnadhīsaddā etāyāti jāti, lakkhaṇabhāvamattaṃ. Vuttañhi –

‘‘Sabalādīsu bhinnesu, yāya vattantubhinnadhī;

Saddā sā jātiresā ca, mālāsuttamivanvitā’’ti.

Tasmā lakkhaṇatāmattena samānabhāvato visadisānipi tāniyeva cakkavattinipphattinimittabhūtāni lakkhaṇāni sadisāni viya katvā tāni buddhanipphattinimittabhūtāni lakkhaṇāni nāmāti idaṃ vacanaṃ vuccatīti attho. Adhiāpubbavasayoge bhummatthe upayogavacananti āha ‘‘agāre vasatī’’ti catūhi acchariyadhammehīti abhirūpatā, dīghāyukatā, appābādhatā, brāhmaṇagahapatikānaṃ piyamanāpatāti imehi catūhi acchariyasabhāvabhūtāhi iddhīhi. Yathāha –

‘‘Rājā ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko’’tiādi (dī. ni. 2.252).

Cetiyajātake (jā. aṭṭha. 3.

我来将这段巴利文直译成简体中文：
2.33)说。那里"刹帝利、婆罗门"如是等是生。"拘旬陀、乔答摩"如是等是姓。"波尼卡、质卡利卡、释迦、拘利"如是等是家境,应见这一切也以这里等词摄。如是时"只有两趣"两者共说成适当。
"究竟"是成就成就。难道这趣词不是多义,为什么只在究竟说说"虽然这个"等。"有差别"是地狱等有别。因为它以善恶业被众生以生起方式去为趣。在此去转起为趣,住处。去如自性知为趣。慧,去遍满为趣,解脱性,但它从这里那里遍满住立。去成就为趣,究竟,意乐依止义也依示现方法取。如是这个"我对这些持戒具善法比丘不知来趣去趣"这里在意乐转,"阿罗汉趣为涅槃"这里在依止,依止靠近意思是。去如意转起为趣,意乐。去行,或依行方式在此转起为趣,依止。因为离一切有为的阿罗汉只有涅槃是依止,但这里应知在究竟转因为他者无境。
难道两成就因相不是不同,那么为什么以"具足它们"等说它们相似性显示诘问痕迹清净说"那里虽然"等。即使相同尼拘律相等相性也有它们某差别为了显示说"不只以它们成佛"。但这差别"如诸佛相极明显,极明了,和圆满,不如是转轮王"由师法护长老显示。以它生在别义不别觉声为生,只是相性。如说：
"在力等别中,
以它转不别觉,
诸声它生这,
如结合花鬘线。"
所以只以相性相同虽不同它们即是转轮王成就因相如相似作它们名为佛成就因相意思是说这语。在与adhi-ā前vasā结合处格中对格语说"住家"以四稀有法即妙相性,长寿性,少病性,婆罗门居士可爱可意性以这四稀有自性神通。如说：
"大友王具足四神通。什么四神通？这里大友王美丽可见端严"等(长部2.252)。
支提本生(本生注3.

8.44) āgatanayaṃ gahetvāpi evaṃ vadanti ‘‘sarīrato candanagandho vāyati, ayaṃ ekā iddhi. Mukhato uppalagandho vāyati, ayaṃ dutiyā. Cattāro devaputtā catūsu disāsu sabbakālaṃ khaggahatthā ārakkhaṃ gaṇhanti, ayaṃ tatiyā. Ākāsena vicarati, ayaṃ catutthī’’ti. Anāgatavaṃsasaṃvaṇṇanāyaṃ pana ‘‘abhirūpabhāvo ekā iddhi, samavepākiniyā gahaṇiyā samannāgatabhāvo dutiyā, yāvatāyukampi sakalalokassa dassanātittikabhāvo tatiyā, ākāsacāribhāvo catutthī’’ti vuttaṃ. Tattha samavepākiniyā gahaṇiyā samannāgatabhāvoti samavipācaniyā kammajatejodhātuyā sampannatā. Yassa hi bhuttamattova āhāro jīrati, yassa vā pana puṭabhattaṃ viya tatheva tiṭṭhati, ubhopete na samavepākiniyā samannāgatā. Yassa pana puna bhattakāle bhattacchando uppajjateva, ayaṃ samavepākiniyā samannāgato nāma, tathārūpatāti attho. Saṅgahavatthūhīti dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi saṅgahopāyehi. Yathāha –

‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

Yasmā ca saṅgahā ete, samapekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te’’ti. (dī. ni. 3.273);

Rañjanatoti pītisomanassavasena rañjanato, na rāgavasena, pītisomanassānaṃ jananatoti vuttaṃ hoti. Catūhi saṅgahavatthūhi rañjanaṭṭhena rājāti pana sabbesaṃ rājūnaṃ samaññā tathā akarontānampi vilīvabījanādīsu tālavaṇṭavohāro viya ruḷhivasena pavattito, tasmā ‘‘acchariyadhammehī’’ti asādhāraṇanibbacanaṃ vuttanti daṭṭhabbaṃ.

Saddasāmatthiyato anekadhā cakkavattīsaddassa vacanatthaṃ dassento padhānabhūtaṃ vacanatthaṃ paṭhamaṃ dassetuṃ ‘‘cakkaratana’’ntiādimāha. Idameva hi padhānaṃ cakkaratanassa pavattanamantarena cakkavattibhāvānāpattito. Tathā hi aṭṭhakathāsu vuttaṃ ‘‘kittāvatā cakkavattī hotīti? Ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte’’ti (dī. ni. aṭṭha. 2.243; ma. ni. aṭṭha. 3.256). Yasmā pana rājā cakkavattī ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmahatthena hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā dakkhiṇahatthena cakkaratanaṃ udakena abbhukkiritvā ‘‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti (dī. ni. 2.244) vacanena cakkaratanaṃ vehāsaṃ abbhuggantvā pavattesi, tasmā tādisaṃ pavattāpanaṃ sandhāya ‘‘cakkaratanaṃ vattetī’’ti vuttaṃ. Yathāha ‘‘atha kho ānanda rājā mahāsudassano uṭṭhāyāsanā…pe… cakkaratanaṃ abbhukkiri ‘pavattatu bhavaṃ cakkaratana’nti’’ādi (dī. ni. 2.244). Na kevalañca cakkasaddo cakkarataneyeva vattati atha kho sampatticakkādīsupi, tasmā taṃtadatthavācakasaddasāmatthiyatopi vacanatthaṃ dasseti ‘‘sampatticakkehī’’tiādinā. Tattha sampatticakkehīti –

‘‘Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī’’ti. (a. ni. 

我来将这段巴利文直译成简体中文：
8.44)取来的方法而说"从身散发旃檀香,这是一神通。从口散发莲花香,这是第二。四天子在四方常时持剑护卫,这是第三。在虚空行走,这是第四。"但在未来史注中说"美丽性是一神通,具足平等消化性是第二,寿命中整个世间见不厌性是第三,空中行走性是第四。"那里"具足平等消化性"是具足平等消化业生火界。因为谁食物刚吃就消化,或谁如包食一样如是住,两者都不具足平等消化。但谁到再食时生起食欲,此名具足平等消化,如是性意思是。"以摄事"是布施、爱语、利行、同事这些摄受方便。如说：
"布施与爱语,
此处利行与,
诸法中同事,
随处如其宜,
这些世摄事,
如行车之轴。
若无此摄事,
母因子不得,
尊敬与供养,
父因子亦然。
因为诸智者,
观察此摄事,
故达到伟大,
他们成赞叹。"(长部3.273)
"从愉悦"是从喜乐方式愉悦,不是从贪方式,意思是说生起喜乐。但以四摄事愉悦义为王是一切王共名即使不作如是也如芭蕉扇等中多罗扇言说依熟习方式转起,所以应见说"以稀有法"是不共语源。
从音声力多种显示转轮王词语义为了首先显示主要语义说"轮宝"等。因为这个是主要因为无轮宝转起不得转轮王性。如是在诸注中说"多少成转轮王?一指两指量轮宝升空转起时"。但因为转轮王以一边上衣作以左手举象鼻相金瓶以右手以水洒轮宝说"请轮宝转起,请轮宝征服"语轮宝升空转起,所以摄那样转起说"转轮宝"。如说"然后大友王从座起...洒轮宝'请轮宝转起'"等。不只轮词只在轮宝转而且在成就轮等,所以从能说那那义词力也显示语义以"以成就轮"等。那里"以成就轮"是：
"住适当处,
作圣友人,
具正发愿,
前作福人,
谷财名誉,
乐此转起。"(增支部

4.31) –

Vuttehi patirūpadesavāsādisampatticakkehi. Vattatīti pavattati sampajjati, uparūpari kusaladhammaṃ vā paṭipajjati. Tehīti sampatticakkehi. Paranti sattanikāyaṃ, yathā sayaṃsaddo suddhakattutthassa jotako, tathā paraṃsaddopi hetukattutthassāti veditabbaṃ. Vattetīti pavatteti sampādeti, uparūpari kusaladhammaṃ vā paṭipajjāpeti. Yathāha –

‘‘Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244).

Iriyāpathacakkānanti iriyāpathabhūtānaṃ cakkānaṃ. Iriyāpathopi hi ‘‘cakka’’nti vuccati ‘‘catucakkaṃ navadvāra’’ntiādīsu (saṃ. ni. 1.29, 109). Yathāha –

‘‘Rathaṅge lakkhaṇe dhammo-racakkesviriyāpathe;

Cakkaṃ sampattiyaṃ cakka-ratane maṇḍale bale;

Kulālabhaṇḍe āṇāya-māyudhe dānarāsisū’’ti.

Vattoti pavattanaṃ uppajjanaṃ, imināva iriyāpathacakkaṃ vatteti parahitāya uppādetīti nibbacanampi dasseti atthato samānattā. Tathā cāha –

‘‘Atha kho taṃ ānanda cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāyā’’tiādi (dī. ni. 2.244).

Ayaṃ aṭṭhakathāto aparo nayo – appaṭihataṃ āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Tathā hi vuttaṃ –

‘‘Pañcahi bhikkhave dhammehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti, taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā. Katamehi pañcahi? Idha bhikkhave rājā cakkavattī atthaññū ca hoti, dhammaññū ca mattaññū, ca kālaññū ca parisaññū ca. Imehi kho…pe… pāṇinā’’tiādi (a. ni. 5.131).

Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vatteti anuvattetītipi cakkavattī. Vuttañhi ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244). Cakkalakkhaṇaṃ vattati etassātipi cakkavattī. Tenāha ‘‘imassa deva kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī’’tiādi (dī. ni. 2.35). Cakkaṃ mahantaṃ kāyabalaṃ vattati etassātipi cakkavattī. Vuttañhetaṃ ‘‘ayañhi deva kumāro sattussado…pe… ayañhi deva kumāro sīhapubbaddhakāyo’’tiādi (dī. ni. 2.35). Tena hissa lakkhaṇena mahabbalabhāvo viññāyati. Cakkaṃ dasavidhaṃ, dvādasavidhaṃ vā vattadhammaṃ vattati paṭipajjatīti cakkavattī. Tena vuttaṃ ‘‘na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ , iṅgha tvaṃ tāta ariye cakkavattivatte vattāhī’’tiādi (dī. ni. 3.83). Cakkaṃ mahantaṃ dānaṃ vatteti pavattetītipi cakkavattī. Vuttañca –

‘‘Paṭṭhapesi kho ānanda rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ annaṃ annatthikassa, pānaṃ pānatthikassa, vatthaṃ vatthatthikassa, yānaṃ yānatthikassa, sayanaṃ sayanatthikassa, itthiṃ itthitthikassa, hiraññaṃ hiraññatthikassa, suvaṇṇaṃ suvaṇṇatthikassā’’tiādi (dī. ni. 

我来将这段巴利文直译成简体中文：
4.31) -
以所说适当住处等成就轮。"转"是转起成就,或上上修习善法。"以它们"是以成就轮。"他"是众生群,应知如自己词显示纯作者义,如是他者词也显示因作者义。"转"是转起成就,或令上上修习善法。如说：
"大友王如是说:'不应杀生,不应不与取,不应邪行于诸欲,不应妄语,不应饮酒,应如所食而食。'东方诸对王是大友王的随行者"等(长部2.244)。
"威仪轮"是成为威仪的轮。因为威仪也说为"轮"如"四轮九门"等。如说：
"车轮相法轮,
威仪成就轮,
轮宝圆轮力,
陶器权武器,
布施聚集中。"
"转"是转起生起,以此也显示威仪轮转为他义生起语源因为从义相同。如是说：
"然后那轮宝向东方转起,大友王与四军一起随行。在轮宝住立处大友王与四军一起住"等(长部2.244)。
这是从注释另一方法 - 转无碍名为权轮为转轮王。如是说：
"诸比丘,具足五法转轮王以法转轮,它是轮不能被任何人敌对者反转。什么五?这里转轮王知义,知法,知量,知时,知众。以这些...手"等(增支部5.131)。
转名为刹帝利圆等轮群在自在为转轮王。因为说"东方诸对王是大友王的随行者"等(长部2.244)。轮相转为他也为转轮王。所以说"天子,这王子足底生轮有千辐有轮圈有轮毂一切相圆满"等(长部2.35)。轮大身力转为他也为转轮王。因为这说"天子,这王子七突出...天子,这王子狮子前身"等(长部2.35)。以那相令知他大力性。转修习十种或十二种转法为转轮王。所以说"孩子,因为天轮宝不是你父遗产,来孩子,你修习圣转轮王法"等(长部3.83)。转大布施轮也为转轮王。说：
"大友王在那些莲池岸设如是布施,食给求食者,饮给求饮者,衣给求衣者,车给求车者,床给求床者,女给求女者,金币给求金币者,黄金给求黄金者"等(长部

2.254).

Rājāti sāmaññaṃ tadaññasādhāraṇato. Cakkavattīti visesaṃ anaññasādhāraṇato. Dhammasaddo ñāye, samo eva ca ñāyo nāmāti āha ‘‘ñāyena samenā’’ti. Vattati uppajjati, paṭipajjatīti vā attho. ‘‘Idaṃ nāma caratī’’ti avuttepi sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbattā ‘‘sadatthaparatthe’’ti yojīyati. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti. Yasmā cakkavattirājā dhammeneva rajjamadhigacchati, na adhammena parūpaghātādinā. Tasmā vuttaṃ ‘‘dhammena rajjaṃ labhitvā’’tiādi, dhammenāti ca ñāyena, kusaladhammena vā. Rañño bhāvo rajjaṃ, issariyaṃ.

Paresaṃ hitopāyabhūtaṃ dhammaṃ karoti, caratīti vā dhammiko. Attano hitopāyabhūtassa dhammassa kārako, carako vā rājāti dhammarājāti imaṃ savisesaṃ atthaṃ dasseti ‘‘parahitadhammakaraṇena vā’’tiādinā. Ayaṃ pana mahāpadānaṭṭhakathānayo – dasavidhe kusaladhamme, agatirahite vā rājadhamme niyuttoti dhammiko; teneva dhammena lokaṃ rañjetīti dhammarājā. Pariyāyavacanameva hi idaṃ padadvayanti. Ācariyena pana evaṃ vuttaṃ ‘‘cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto vā dhammo etassa, etasmiṃ vā atthīti dhammiko, dhammato anapetattā dhammo ca so rañjanaṭṭhena rājā cāti dhammarājā’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
2.254)。
"王"是共名因为与他共。"转轮"是特名因为与他不共。法词在理,而正是名为理所以说"以理以正"。转是生起,或修习意思是。即使不说"修习这名"因为从共显示住于特殊,和求特殊者应用特殊"自义他义"结合。因为无分处取时应知所取无分处如"入法者不施"。因为转轮王只以法得王位,不以非法害他等。所以说"以法得王位"等,"以法"是以理,或以善法。王的状态为王位,统治。
作他利益方便法,或修习为法者。作自利益方便法,或修习王为法王以这特殊义显示以"以作他利益法"等。但这是大本经注方法 - 专注十种善法,或离不行王法为法者;以那个法使世间愉悦为法王。因为这二词只是异名。但由师如是说"修习名为转轮王法,或名为转轮王法是他的,或在他有为法者,因为不离法是法和以愉悦义为王为法王"(长部注;

1.258). ‘‘Rājā hoti cakkavattī’’ti vacanato ‘‘cāturanto’’ti idaṃ catudīpissarataṃ vibhāvetīti āha ‘‘cāturantāyā’’tiādi. Cattāro samuddā antā pariyosānā etissāti cāturantā, pathavī. Sā hi catūsu disāsu puratthimasamuddādicatusamuddapariyosānattā evaṃ vuccati. Tena vuttaṃ ‘‘catusamudda antāyā’’ti, sā pana avayavabhūtehi catubbidhehi dīpehi vibhūsitā ekalokadhātupariyāpannā pathavīyevāti dasseti ‘‘catubbidhadīpavibhūsitāya pathaviyā’’ti iminā. Yathāha –

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Sabbeva dāsā mandhātu, ye ca pāṇā pathavissitā’’ti.

Ettha ca ‘‘catudīpavibhūsitāyā’’ti avatvā catubbidhadīpavibhūsitāyāti vidhasaddaggahaṇaṃ paccekaṃ pañcasataparittadīpānampi mahādīpeyeva saṅgahaṇatthaṃ saddātirittena atthātirittassa viññāyamānattā, koṭṭhāsavācakena vā vidhasaddena samānabhāgānaṃ gahitattāti daṭṭhabbaṃ. Kopādipaccatthiketi ettha ādisaddena kāmamohamānamadādike saṅgaṇhāti. Vijetīti taṃkālāpekkhāya vattamānavacanaṃ, vijitavāti attho. Saddavidū hi atīte tāvīsaddamicchanti. ‘‘Sabbarājāno vijetī’’ti vadanto kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ tveva vuttoti dasseti.

Thāvarassa dhuvassa bhāvo thāvariyaṃ, yathā janapade thāvariyaṃ patto, taṃ dassetuṃ ‘‘na sakkā kenacī’’tiādi vuttaṃ, iminā kenaci akampiyaṭṭhena janapade thāvariyappattoti tappurisasamāsaṃ dasseti, itarena ca daḷhabhattibhāvato janapado thāvariyappatto etasminti aññapadatthasamāsaṃ. Tamhīti asmiṃ rājini. Yathā janapado tasmiṃ thāvariyaṃ patto, tadāvikaronto ‘‘anuyutto’’tiādimāha. Tattha anuyuttoti niccapayutto. Sakammaniratoti cakkavattino rajjakamme sadā pavatto . Acalo asampavedhīti pariyāyavacanametaṃ, corānaṃ vā vilopanamattena acalo, dāmarikattena asampavedhī. Corehi vā acalo, paṭirājūhi asampavedhī. Anatimudubhāvena vā acalo, anaticaṇḍabhāvena asampavedhī. Tathā hi aticaṇḍassa rañño balikhaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti, atimudukassa ca rañño corasāhasikajanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thāvarabhāvaṃ na pāpuṇāti. Etasmiṃ pana tadubhayavirahite suvaṇṇatulā viya samabhāvappatte rājini rajjaṃ kārayamāne janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya acalo asampavedhī thāvariyappattoti.

Seyyathidanti ekova nipāto, ‘‘so katamo, taṃ katamaṃ, sā katamā’’tiādinā yathārahaṃ liṅgavibhattivacanavasena payojiyamānova hoti, idha tāni katamānīti payuttoti āha ‘‘tassa cetānī’’tiādi. Cacati cakkavattino yathāruci ākāsādigamanāya paribbhamatīti cakkaṃ. Cakkaratanañhi antosamuṭṭhitavāyodhātuvasena rañño cakkavattissa vacanasamanantarameva pavattati, na candasūriyavimānādi viya bahisamuṭṭhitavāyodhātuvasenāti vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 

我来将这段巴利文直译成简体中文：
1.258). 因为说"为转轮王"所以"四边"这显示四洲统治权说"四边"等。四海为边界为四边,大地。因为它在四方以东海等四海为边界如是说。所以说"以四海为边",但它以四种洲为部分庄严包含在一世界的大地显示以"以四种洲庄严的大地"这。如说：
"日月所及处,诸方光明照;
一切为曼陀都奴奴奴奴奴奴,凡依地众生。"
这里不说"以四洲庄严"而说以四种洲庄严,"种"字为摄每五百小洲在大洲,因为从多音声理解多义,或以分词"种"摄同分应知。"瞋等敌"这里等字摄贪痴慢醉等。"征服"是关涉那时现在语,意思是已征服。因为声明者在过去欲用"已"字。说"征服一切王"即使转轮王不与任何人战争,但因战争应成就的征服成就所以说"胜战"。
坚固不动性为安稳,如在国土得安稳,为显示它说"任何人不能"等,以此以任何人不动摇义在国土得安稳显示依主复合,以另一以具坚固信义国土得安稳于他显示异句义复合。"于他"是于这王。如国土于他得安稳,显示那说"专注"等。那里"专注"是常专注。"乐自业"是常转于转轮王王业。"不动不摇"这是异名,或以盗贼掠夺义不动,以叛乱义不摇。或以盗贼不动,以敌王不摇。或以不过软性不动,以不过粗性不摇。如是过粗王以税收等压迫世间人舍中国依住山海岸等边地,过软王的人被盗贼暴徒掠夺压迫舍边地住于国中,如是在这样王国土不得安稳性。但在他离彼二如黄金称得平衡性的王造王位时国土如置于石上以铁板围绕如是不动不摇得安稳。
"哪些"是一词,以"他什么,它什么,她什么"等随适宜以性变格语为用,这里用为"这些什么"所以说"这些是他的"等。因为转轮王随欲行于虚空等转为轮。因为轮宝以内生风界力依转轮王语后即转,不如月日宫等以外生风界力在天宫注释中<.Assistant>

1.paṭhamapīṭhavimānavaṇṇanā) vuttaṃ. Ratijananaṭṭhenāti pītisomanassuppādanaṭṭhena. Tañhi passantassa, suṇantassa ca anappakaṃ pītisomanassaṃ uppajjati acchariyadhammattā. Vacanatthato pana rameti ratiṃ karotīti ratanaṃ, ramanaṃ vā rataṃ, taṃ netīti ratanaṃ, rataṃ vā janetīti ratanaṃ ja-kāralopavasenātipi neruttikā. Sabbatthāti hatthiratanādīsu.

Cittīkatabhāvādināpi cakkassa ratanaṭṭho veditabbo, so pana ratijananaṭṭheneva ekasaṅgahatāya visuṃ na gahito. Kasmā ekasaṅgahoti ce? Cittīkatādibhāvassapi ratinimittattā. Atha vā ganthabyāsaṃ pariharitukāmena cittīkatādibhāvo na gahitoti veditabbaṃ. Aññāsu pana aṭṭhakathāsu (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3.yānīdhātigāthāvaṇṇanā; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 156) evaṃ vuttaṃ –

‘‘Ratijananaṭṭhena ratanaṃ. Apica –

Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccati.

‘‘Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbepi gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenapi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenapi ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenapi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipī’’ti.

Tatrāyaṃ taṭṭīkāya, aññattha ca vuttanayena atthavibhāvanā – idañhi ‘‘cittīkata’’ntiādivacanaṃ nibbacanatthavasena vuttaṃ na hoti, atha kinti ce? Loke ‘‘ratana’’nti sammatassa vatthuno garukātabbabhāvena vuttaṃ. Sarūpato panetaṃ lokiyamahājanena sammataṃ hiraññasuvaṇṇādikaṃ, cakkavattirañño uppannaṃ cakkaratanādikaṃ, kataññukatavedipuggalādikaṃ, sabbukkaṭṭhaparicchedavasena buddhādisaraṇattayañca daṭṭhabbaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ, svāyaṃ cittīkāro tassa pūjanīyatāyāti katvā pūjanīyanti atthaṃ vadanti. Keci pana ‘‘vicitrakataṭṭhena cittīkata’’nti bhaṇanti, taṃ na gahetabbaṃ idha cittasaddassa hadayavācakattā ‘‘cittīkatvā suṇātha me’’ti (bu. vaṃ. 1.80) āhaccabhāsitapāḷiyaṃ viya. Tathā cāhu ‘‘yathārahamivaṇṇāgamo bhūkaresū’’ti. ‘‘Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena cā’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
1.第一座天宫注)说。"以生喜义"是以生起喜乐义。因为见闻它生起不少喜乐因为稀有法性。但从语义使喜欢作喜为宝,或喜欢是喜,带它为宝,或生喜为宝依省略ja音词源家说。"一切处"是在象宝等。
也应以受尊重性等知轮的宝义,但它只以生喜义一摄不别取。若问为什么一摄?因为受尊重等性也是喜因。或者应知想避文繁不取受尊重等性。但在其他诸注如是说：
"以生喜义为宝。而且 -
受尊重和大价,
无比难见者,
胜人受用物,
因此说为宝。
"从轮宝生起时开始无他天处名,一切也以香花等只对它作供养礼敬等为以受尊重义宝。轮宝无'如是名财价值'为以大价义宝。轮宝与世间其他现存诸宝不同为以无比义宝。因为佛出现劫中转轮王出现,佛有时才出现,所以以难见义也宝。它只生于胜种姓家自在等胜人,不生于他为以胜人受用义也宝。如轮宝,如是其余也。"
这里依那复注和他处说方法义解释 - 因为这"受尊重"等语不是以语源义说,那么如何?以世间认为"宝"物应尊重性说。但从自性应见这是世俗众人认可的金银等,转轮王生的轮宝等,知恩报恩人等,依最胜区分佛等三归依。因为在心应作"啊愉悦"为受尊重,这尊重因为它可供养说意思是可供养。但有些说"以作杂色义受尊重",它不应取因为这里心词表心如"尊重听我"等真实说圣典。如是说"如适宜有音变于加阴"。"见以摩尼耳环受尊重色"等(中部;

2.302) pana pubbe avicitraṃ idāni vicitraṃ katanti cittīkatanti attho gahetabbo tattha cittasaddassa vicitravācakattā. Mahantaṃ vipulaṃ aparimitaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamā, tulaṃ vā sadisanti atulaṃ. Kadācideva uppajjanato dukkhena laddhabbadassanattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ.

Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘yathā ca cakkaratana’’ntiādi āraddhaṃ. Tattha aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, aññesaṃ sattānaṃ yathicchitatthapaṭilābhahetuto ca. Aggho natthi ativiya uḷārasamujjalaratanattā, acchariyabbhutadhammatāya ca. Yadaggena ca mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā panā’’tiādi. Kadāci karahacīti pariyāyavacanaṃ, ‘‘kadācī’’ti vā yathāvuttakālaṃ sandhāya vuttaṃ, ‘‘karahacī’’ti jambusiridīpasaṅkhātaṃ desaṃ. Tenāha –

‘‘Kālaṃ dīpañca desañca, kulaṃ mātarameva ca;

Ime pañca viloketvā, uppajjati mahāyaso’’ti. (dha. pa. aṭṭha. 1.

我来将这段巴利文直译成简体中文：
2.302)但原来不杂色现在作杂色为受尊重那里应取意思因为那里心词表杂色。大多无量价值为大价。无它衡量譬喻,或相似为无比。因为有时才生起难得见为难见。因为只被具胜妙功德众生受用为胜人受用。
现在显示这些受尊重等义在轮宝特别可得为了在其他也类推说"如轮宝"等开始。那里无他天处名因为王得不共统治等成就因,和因为他众生得如意义因。无价值因为极胜明亮宝性,和稀有奇特法性。以什么为大价,以那为无比。如恶消失因众生厌恶罪以行福饰时适合佛出现,只在如是时转轮王也生起所以说"因为"等。"有时才"是异名,"有时"或关涉如所说时说,"才"是名为瞻部洲处。所以说：
"时与洲和处,
家及母五种,
观察这些已,
大名声出现。"(法句经注1.;)

1.10);

Upamāvasena cetaṃ vuttaṃ. Upamopameyyānañca na accantameva sadisatā, tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, cakkavattino pana anekadāpi buddhuppādakappe uppajjantīti attho gahetabbo. Evaṃ santepi cakkavattivattapūraṇassa dukkarabhāvato dullabhuppādoyevāti iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena samijjhamāno guṇo cakkavattiparivārajanasādhāraṇo, tathāpi cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatīti vattabbataṃ arahati tadatthameva uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ sesaratanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ.

Imehi pana ratanehi rājā cakkavattī kimatthaṃ paccanubhoti, nanu vināpi tesu kenaci raññā cakkavattinā bhavitabbanti codanāya tassa tehi hathārahamatthapaccanubhavanadassanena kenacipi avinābhāvitaṃ vibhāvetuṃ ‘‘imesu panā’’tiādi āraddhaṃ. Ajitaṃ puratthimādidisāya khattiyamaṇḍalaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Yathāsukhaṃ anuvicarati hatthiratanaṃ, assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāsaṃyeva samuddapariyantaṃ pathaviṃ anupariyāyitvā rājadhāniyā eva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tattha tattha kattabbakiccasaṃvidahanato. Avasesehi maṇiratanaitthiratanagahapatiratanehi upabhuñjanena pavattaṃ upabhogasukhaṃ anubhavati yathārahaṃ tehi tathānubhavanasiddhito. So hi maṇiratanena yojanappamāṇe padese andhakāraṃ vidhametvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpadassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena sukhamanubhavati.

Idāni sattiyā, sattiphalena ca yathāvuttamatthaṃ vibhāvetuṃ ‘‘paṭhamenā’’tiādi vuttaṃ. Tividhā hi sattiyo ‘‘sakkonti samatthenti rājāno etāyā’’ti katvā. Yathāhu –

‘‘Pabhāvussāhamantānaṃ, vasā tisso hi sattiyo;

Pabhāvo daṇḍajo tejo, patāpo tu ca kosajo.

Manto ca mantanaṃ so tu, catukkaṇṇo dvigocaro;

Tigocaro tu chakkaṇṇo, rahassaṃ guyhamuccate’’ti.

Tattha vīriyabalaṃ ussāhasatti. Paṭhamena cassa cakkaratanena tadanuyogo paripuṇṇo hoti. Kasmāti ce? Tena ussāhasattiyā pavattetabbassa appaṭihatāṇācakkabhāvassa siddhito. Paññābalaṃ mantasatti. Pacchimena cassa pariṇāyakaratanena tadanuyogo. Kasmāti ce ? Tassa sabbarājakiccesu kusalabhāvena mantasattiyā viya avirajjhanapayogattā. Damanena, dhanena ca pabhuttaṃ pabhūsatti. Hatthiassagahapatiratanehi cassa tadanuyogo paripuṇṇo hoti. Kasmāti ce? Hatthiassaratanānaṃ mahānubhāvatāya, gahapatiratanato paṭiladdhakosasampattiyā ca pabhāvasattiyā viya pabhāvasamiddhisiddhito. Itthimaṇiratanehi tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho, yathāvuttāhi tividhāhi sattīhi payujjanato yaṃ phalaṃ laddhabbaṃ. Taṃ sabbaṃ tehi paripuṇṇaṃ hotīti attho. Kasmāti ce? Teheva upabhogasukhassa sijjhanato.


我来将这段巴利文直译成简体中文：
1.10);
这是依譬喻说。能喻所喻非完全相似,所以如佛有时才出现,不如是转轮王,但转轮王也多次在佛出现劫中生起应取意思。如是虽然因为转轮王行难行故唯难生起以此难生起共性说他们难见应知。虽然因轮宝威力成就功德转轮王眷属共有,但唯转轮王以主性能受用应说为只为此生起显示说"它"等。因为如所说五或六义在余宝也可得说"如是其余也"。
但这些宝转轮王为何受用,不是无任何它们也应为转轮王此诘问为了显示他与它们随适宜义受用显示不可离任何说"但这些"等开始。征服未胜东方等刹帝利众因为大威力招致业报。随乐游行乘象宝马宝以它们威力食前即绕海边大地还王城。以大臣宝护所胜因为促成彼彼应作事。以余摩尼宝女宝居士宝受用中受受用乐因为随适宜以它们如是受用成就。因为他以摩尼宝除一由旬处暗见光等受乐,以女宝依见超人色等,以居士宝依得所欲所欲摩尼金银等财受乐。
现在为显示以力和力果如所说义说"以第一"等。因为三种力"王依它们能""作能"。如说：
"威力精进智慧,
依三种力也,
威力生自罚,
威势生自藏。
智慧是思考,
四耳两境界,
三境界六耳,
秘密称为隐。"
那里勇猛力是精进力。以第一轮宝他精进圆满。若问为何?因为以它精进力应转的无敌命轮性成就。慧力是智慧力。以最后大臣宝他精进。若问为何?因为他一切王事善巧如智慧力不失用。以调伏和财主性为威力。以象马居士宝他精进圆满。若问为何?因为象马宝大威力和从居士宝得藏满如威力成威力成就。以女摩尼宝三种力果圆满连结,如所说三种力用所应得果。意思是它们一切以彼圆满。若问为何?因为唯以它们受用乐成就。


Duvidhasukhavasenapi yathāvuttamatthaṃ vibhāvetuṃ ‘‘so itthimaṇiratanehī’’tiādi kathitaṃ. Bhogasukhanti samīpe katvā paribhogavasena pavattasukhaṃ. Sesehīti tadavasesehi cakkādipañcaratanehi. Apaccatthikatāvasena pavattasukhaṃ issariyasukhaṃ. Idāni tesaṃ sampannahetuvasenapi kenaci avinābhāvitameva vibhāvetuṃ ‘‘visesato’’tiādimāha. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Kammaphalañhi yebhuyyena kammasarikkhakaṃ. Majjhimāni maṇiitthigahapatiratanāni alobhakusalamūlajanitakammānubhāvena sampajjanti uḷāradhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimaṃ pariṇāyakaratanaṃ amohakusalamūlajanitakammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa parinetabbattā, mahāpaññabhāvassa ca amohakusalamūlajanitakammanissandabhāvato. Bojjhaṅgasaṃyutteti mahāvagge dutiye bojjhaṅgasaṃyutte (saṃ. ni. 5.223). Ratanasuttassāti tattha pañcamavagge saṅgītassa dutiyassa ratanasuttassa (saṃ. ni. 5.223). Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto nayo.

Saraṇato paṭipakkhavidhamanato sūrā sattivanto, nibbhayāvahāti attho. Tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā sakko devānamindo dhīro nāma, tassa senaṅgabhāvato devaputto ‘‘aṅga’’nti vuccati, dhīrassa aṅgaṃ, tassa rūpamiva rūpaṃ yesaṃ te dhīraṅgarūpā, tena vuttaṃ ‘‘devaputtasadisakāyā’’ti. Eketi sārasamāsanāmakā ācariyā, tadakkhamanto āha ‘‘ayaṃ panetthā’’tiādi. Sabhāvoti sabhāvabhūto attho. Uttamasūrāti uttamayodhā. Sūrasaddo hi idha yodhattho. Evañhi purimanayato imassa visesatā hoti, ‘‘uttamattho sūrasaddo’’tipi vadanti, ‘‘uttamā sūrā vuccantī’’tipi hi pāṭho dissati. Vīrānanti vīriyavantānaṃ. Aṅganti kāraṇaṃ ‘‘aṅgīyati ñāyati phalametenā’’ti katvā. Yena vīriyena ‘‘dhīrā’’ti vuccanti, tadeva dhīraṅgaṃ nāmāti āha ‘‘vīriyanti vuttaṃ hotī’’ti. Rūpanti sarīraṃ. Tena vuttaṃ ‘‘vīriyamayasarīrā viyā’’ti. Vīriyameva vīriyamayaṃ yathā ‘‘dānamaya’’nti, (dī. ni. 3.305; itivu. 60; netti. 34) tasmā vīriyasaṅkhātasarīrā viyāti attho. Vīriyaṃ pana na ekantarūpanti viya-saddaggahaṇaṃ kataṃ. Apica dhīraṅgena nibbattaṃ dhīraṅganti atthaṃ dassetuṃ ‘‘vīriyamayasarīrā viyā’’ti vuttaṃ, evampi vīriyato rūpaṃ na ekantaṃ nibbattanti viya-saddena dasseti. Atha vā rūpaṃ sarīrabhūtaṃ dhīraṅgaṃ vīriyametesanti yojetabbaṃ, tathāpi vīriyaṃ nāma kiñci saviggahaṃ na hotīti dīpeti ‘‘vīriyamayasarīrā viyā’’ti iminā, idhāpi mayasaddo sakattheyeva daṭṭhabbo, tasmā saviggahavīriyasadisāti attho. Idaṃ vuttaṃ hoti – saviggahaṃ ce vīriyaṃ nāma siyā, te cassa puttā taṃsadisāyeva bhaveyyunti ayameva cattho ācariyena (dī. ni. ṭī. 1.258) anumato. Mahāpadānaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘dhīraṅgaṃ rūpametesanti dhīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ, divasampi yujjhantā na kilamantīti vuttaṃ hotī’’ti, (dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
为显示以二种乐如所说义说"他以女摩尼宝"等。"受用乐"是亲近作受用转乐。"以余"是以余轮等五宝。以无敌性转乐为统治乐。现在为显示以它们圆满因也不可离任何说"特别"等。"以无瞋善根生业威力"是以名为无瞋善根依俱生等缘生业威力成就因为较温和宝性。因为业果多与业相似。中摩尼女居士宝以无贪善根生业威力成就因为胜财和胜财得因施圆满因。最后大臣宝以无痴善根生业威力成就因为只由大慧导转轮王事,和大慧性是无痴善根生业报。"在觉支相应"是大品第二觉支相应。"宝经的"是那里第五品诵第二宝经的。"解说"是以特别七宝考察转方法。
因为救护破除对敌勇敢有力,意思是带无畏。所以说"生无惧性"。因为胜阿修罗住帝释天王名智者,因为是他军分天子说"分",智者分,如他色为智者分色,所以说"如天子身"。"一些"是精要略名诸师,不容彼说"但这里"等。"自性"是自性义。"最胜勇者"是最胜战士。因为这里勇者词是战士义。如是从前方法有此特殊性,"最胜义勇者词"也说,"说最胜勇者"也见诵本。"诸勇者"是具勇者。"分"是因"以此令知果"作。以何勇猛说"智者",那即名智者分说"意思是勇猛"。"色"是身。所以说"如以勇猛作身"。唯勇猛是以勇猛作如"以施作",所以意思是如名为勇猛身。但勇猛非定色作"如"字。又为显示由智者分生智者分义说"如以勇猛作身",如是也以"如"字显示从勇猛色非定生。或者应结合色是身成智者分勇猛他们,如是也以"如以勇猛作身"这显示名为勇猛非某有形,这里也应见"作"字只自义,所以意思是似有形勇猛。这意思是 - 如果有名为有形勇猛,他们是他子应似它此义为师(长部注1.258)允许。但在大本经注如是说"智者分色他们为智者分色,生勇猛性勇猛自性以勇猛作不疲者,说意思是终日战斗不疲",(长部注;

2.34) tadetaṃ rūpasaddassa sabhāvatthataṃ sandhāya vuttanti daṭṭhabbaṃ. Idha ceva aññattha katthaci ‘‘dhitaṅgarūpā’’ti pāṭho dissati. Vīriyatthopi hi dhitisaddo hoti ‘‘saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’tiādīsu (jā. 1.1.57) dhitisaddo viya. Katthaci pana ‘‘vīraṅga’’nti pāṭhova diṭṭho. Yathā ruccati, tathā gahetabbaṃ.

Nanu ca rañño cakkavattissa paṭisenā nāma natthi, ya’massa puttā pamaddeyyuṃ, atha kasmā ‘‘parasenappamaddanā’’ti vuttanti codanaṃ sodhento ‘‘sace’’tiādimāha, parasenā hotu vā, mā vā, ‘‘sace pana bhaveyyā’’ti parikappanāmattena tesaṃ evamānubhāvataṃ dassetuṃ tathā vuttanti adhippāyo, ‘‘parasenappamaddanā’’ti vuttepi parasenaṃ pamaddituṃ samatthāti attho gahetabbo pakaraṇatopi atthantarassa viññāyamānattā, yathā ‘‘sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba’’nti (pāci. 434) etassa padabhājanīye (pāci. 436) ‘‘sikkhitukāmenā’’ti atthaggahaṇanti imamatthaṃ dassetuṃ ‘‘taṃ parimaddituṃ samatthā’’ti vuttaṃ. Na hi te parasenaṃ pamaddantā tiṭṭhanti, atha kho pamaddanasamatthā eva honti . Evamaññatrapi yathārahaṃ. Parasenaṃ pamaddanāya samatthentīti parasenappamaddanāti atthaṃ dassetītipi vadanti.

Pubbe katūpacitassa etarahi vipaccamānakassa puññadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘dhammenā’’ti padassa ‘‘pāṇona hantabbotiādinā pañcasīladhammenā’’ti atthamāha. Ayañhi attho ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu ‘ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’ti. Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādinā (dī. ni. 2.244) āgataṃ rañño ovādadhammaṃ sandhāya vutto. Evañhi ‘‘adaṇḍena asatthenā’’ti idampi visesanavacanaṃ susamatthitaṃ hoti. Aññāsupi suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 226; khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.223) ayamevattho vutto.

Mahāpadānaṭṭhakathāyaṃ pana ‘‘adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti nāma, ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. Asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. Ayaṃ pana satthena khuddakamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva, ‘ehi kho mahārājā’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati abhibhavitvā sāmī hutvā vasatīti attho’’ti (dī. ni. aṭṭha. 2.34) vuttaṃ, tadetaṃ ‘‘dhammenā’’ti padassa ‘‘pubbe katūpacitena etarahi vipaccamānakena yena kenaci puññadhammenā’’ti atthaṃ sandhāya vuttaṃ. Teneva hi ‘‘dhammena paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasatī’’ti. Ācariyenapi (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
2.34) 应见这关涉色词自性义说。这里和他处某处见"坚分色"诵本。因为坚词也是勇猛义如"谛法坚舍,见他超越"等中坚词。但某处只见"勇分"诵本。如喜应取。
难道转轮王无名为敌军,他子能破哪敌,那为何说"破敌军"此诘问解释说"如果"等,敌军有或无,以"如果而有"只假设显示他们如是威力如是说意思,说"破敌军"也应取能破敌军意思因为从上下文理解他义,如"诸比丘,学者应知应问应询"这分词中取"欲学"义为显示此义说"能破它"。因为他们不住于破敌军,而是只能破。如是他处也随适宜。显示使能破敌军为破敌军义也说。
为显示过去所积现在成熟福法长久成熟因缘转轮王行所起名为行圆满法说"以法"词意思是"不杀生"等五戒法。因为此义"诸阿难在东方敌王,他们近大善见王如是说'来大王,善来大王,你的大王,教导大王'。大善见王如是说'不应杀生,不应不与取,不应邪行欲,不应妄语,不应饮酒,如所食食'。诸阿难在东方敌王,他们随从大善见王"等来显示王教诫法说。如是"无杖无剑"这修饰语也善成立。在其他经集注等也说此义。
但在大本经注说"'无杖'是取犯罪众生百或千,他们以财罚造王位名,教导割截者以剑罚。但他舍二罚住无杖。'无剑'是以单刃等剑害他,他们以剑造王位名。但他不以剑生任何小蚊吸血量以法,'来大王'如是被敌王接受来胜如说大地住征服超胜为主住意思"。这关涉"以法"词"以过去所积现在成熟任何福法"义说。因为那"以法被敌王接受来胜如说大地住"。由师也(长部注;;

1.258) vuttaṃ dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’tiādīni vatvā attano rajjaṃ rañño cakkavattissa niyyātenti. Tena vuttaṃ ‘‘so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasatī’’ti, tenapi yathāvuttamevatthaṃ dasseti, tasmā ubhayathāpi ettha attho yutto evāti daṭṭhabbaṃ. Cakkavattivattapūraṇādipayogasampattimantarena hi pubbe katūpacitakammeneva evamajjhāvasanaṃ na sambhavati, tathā pubbe katūpacitakammamantarena cakkavattivattapūraṇādipayogasampattiyā evāti.

Evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ nipphattiṃ kathetuṃ yadetaṃ ‘‘sace kho panā’’tiādivacanaṃ vuttaṃ, tattha anuttānamatthaṃ dassento ‘‘arahaṃ…pe… vivaṭṭacchadoti etthā’’tiādimāha . Yasmā rāgādayo satta pāpadhammā loke uppajjanti, uppajjamānā ca te sattasantānaṃ chādetvā pariyonandhitvā kusalappavattiṃ nivārenti, tasmā te idha chadasaddena vuttāti dasseti ‘‘rāgadosā’’tiādinā. Duccaritanti micchādiṭṭhito aññena manoduccaritena saha tīṇi duccaritāni, micchādiṭṭhi pana visesena sattānaṃ chadanato, paramasāvajjattā ca visuṃ gahitā. Vuttañca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjantī’’tiādi (dī. ni. 1.146). Tathā muyhanaṭṭhena moho, aviditakaraṇaṭṭhena avijjāti pavattiākārabhedena aññāṇameva dvidhā vuttaṃ. Tathā hissa dvidhāpi chadanattho kathito ‘‘andhatamaṃ tadā hoti, yaṃ moho sahate nara’’nti, (mahāni. 5, 156, 195) ‘‘avijjāya nivuto loko, vevicchā pamādā nappakāsatī’’ti (su. ni. 1039; cūḷani. pārāyanavagga.2) ca. Evaṃ rāgadosādīnampi chadanattho vattabbo. Mahāpadānaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.33) pana rāgadosamohamānadiṭṭhikilesataṇhāvasena satta pāpadhammā gahitā. Tatra rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhāti pavattiākārabhedena lobho eva dvidhā vutto. Tathā hissa dvidhāpi chadanattho ekantikova. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, ‘‘kāmandhā jālasañchannā, taṇhāchadanachāditā’’ti (udā. 94) ca, kilesaggahaṇena ca vuttāvasiṭṭhā vicikicchādayo vuttā.

Sattahi paṭicchanneti hetugabbhavacanaṃ, sattahi pāpadhammehi paṭicchannattā kilesavasena andhakāre loketi attho. Taṃ chadananti sattapāpadhammasaṅkhātaṃ chadanaṃ. Vivaṭṭetvāti vivaṭṭaṃ katvā vigametvā. Tadeva pariyāyantarena vuttaṃ ‘‘samantato sañjātāloko hutvā’’ti. Kilesachadanavigamo eva hi āloko, etena vivaṭṭayitabbo vigametabboti vivaṭṭo, chādeti paṭicchādetīti chado, vivaṭṭo chado anenāti vivaṭṭacchadā,vivaṭṭacchado vāti atthaṃ dasseti. Ayañhi vivaṭṭacchadasaddo daḷhadhammapaccakkhadhammasaddādayo viya pulliṅgavasena ākāranto, okāranto ca hoti. Tathā hi mahāpadānaṭṭhakathāyaṃ vuttaṃ ‘‘rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado, ‘vivaṭṭacchadā’tipi pāṭho, ayamevattho’’ti, (dī. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
1.258) 说"以法"是以所积自福法。因为被它激励地上一切王迎"善来你大王"等说交自王位给转轮王。所以说"他以无杖无剑法胜此海边大地住",以那也显示如所说义,所以应见此处两种义都适合。因为无转轮王行圆满等行圆满只以过去所积业如是住不生起,如是无过去所积业只以转轮王行圆满等行圆满不[生起]。
如是说一成就为说第二成就说"如果"等语,那里显示不浅义说"应供"等"离障"中等。因为贪等七恶法在世生起,生起时它们覆蔽缠绕众生相续阻碍善行,所以它们这里以障词说显示以"贪瞋"等。"恶行"是从邪见外与意恶行俱三恶行,但邪见因为特别覆蔽众生,和极有罪取别。说"一切他们以这六十二事内网,依此出现出现"等。如是以迷义痴,以作不知义无明依转起相差别无知说二种。如是说它二种障义"那时黑暗,痴胜制人",和"无明覆世间,悭慢不显"。如是应说贪瞋等也障义。但在大本经注取贪瞋痴慢见烦恼爱七恶法。那里以染义贪,以渴义爱依转起相差别贪说二种。如是说它二种障义确定。如说"那时黑暗,贪胜制人",和"欲盲网覆,爱障覆",以烦恼取说余疑等。
"以七覆"是因蕴语,因为以七恶法覆以烦恼暗世间意思。"那障"是名为七恶法障。"已离"是作已离已去。以异词说那"成四方生光"。因为烦恼障离即光,以此应离应去为离,覆蔽遮蔽为障,以此离障为离障,或离障显示义。因为此离障词如实法现法词依阳性以a音尾,以o音尾。如是在大本经注说"以此名为贪瞋痴慢见烦恼爱障遮已离已破已离为离障,'离障'也诵本,此义",,(长部注);

2.33) tassā līnatthappakāsaniyampi vuttaṃ ‘‘vivaṭṭacchadāti okārassa ākāraṃ katvā niddeso’’ti. Saddavidū pana ‘‘ādhanvāditoti lakkhaṇena samāsantagatehi dhanusaddādīhi kvaci āpaccayo’’ti vatvā ‘‘kaṇḍivadhanvā, paccakkhadhammā, vivaṭṭacchadā’’ti payogamudāharanti.

Kasmā padattayametaṃ vuttanti anuyogaṃ hetālaṅkāranayena pariharanto ‘‘tatthā’’tiādimāha, tatthāti ca tīsu padesūti attho. Pūjāvisesaṃ paṭiggaṇhituṃ arahatīti arahanti atthena pūjārahatā vuttā. Yasmā sammāsambuddho, tasmā pūjārahatāti tassā pūjārahatāya hetu vutto. Savāsanasabbakilesappahānapubbakattā buddhabhāvassa buddhattahetubhūtā vivaṭṭacchadatā vuttā. Kammādivasena tividhaṃ vaṭṭañca rāgādivasena sattavidho chado ca vaṭṭacchadā, vaṭṭacchadehi vigato, vigatā vā vaṭṭacchadā yassāti vivaṭṭacchado,vivaṭṭacchadā vā, dvandapubbago pana vi-saddo ubhayattha yojetabboti imamatthaṃ dassetuṃ ‘‘vivaṭṭo ca vicchado cā’’ti vuttaṃ. Evampi vadanti ‘‘vivaṭṭo ca so vicchado cāti vivaṭṭacchado, uttarapade pubbapadalopoti atthaṃ dassetī’’ti. ‘‘Arahaṃ vaṭṭābhāvenā’’ti idaṃ kilesehi ārakattā, kilesārīnaṃ saṃsāracakkassārānañca hatattā, pāpakaraṇe ca rahābhāvāti atthaṃ sandhāya vuttaṃ. Idañhi phalena hetānumānadassanaṃ – yathā taṃ dhūmena aggissa, udakoghena upari vuṭṭhiyā, etena ca atthena arahabhāvo hetu, vaṭṭābhāvo phalanti ayaṃ ācariyamati. ‘‘Paccayādīnaṃ, pūjāvisesassa ca arahattā’’ti pana hetunā phalānumānadassanampi siyā yathā taṃ agginā dhūmassa, upari vuṭṭhiyā udakoghassa. ‘‘Sammāsambuddho chadanābhāvenā’’ti idaṃ pana hetunā phalānumānadassanaṃ savāsanasabbakilesacchadanābhāvapubbakattā sammāsambuddhabhāvassa. Arahattamaggena hi vicchadatā, sabbaññutaññāṇena sammāsambuddhabhāvo. ‘‘Vivaṭṭo ca vicchado cā’’ti idaṃ hetudvayaṃ. Kāmañca ācariyamatiyā phalena hetuanumānadassane vivaṭṭatā phalameva hoti, hetuanumānadassanassa, pana tathāñāṇassa ca hetubhāvato hetuyeva nāmāti veditabbaṃ.

Evaṃ padattayavacane hetālaṅkāranayena payojanaṃ dassetvā idāni catuvesārajjavasenapi dassento ‘‘dutiyenā’’tiādimāha. Tattha dutiyena vesārajjenāti ‘‘cattārimāni bhikkhave tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’tiādinā (a. ni. 4.8; ma. ni. 

我来将这段巴利文直译成简体中文：
2.33) 在它隐义明显也说"离障是作o音为ā音后说"。但语法家说"依'ādhavā'等规则与复合词尾dhan等词有时加ā音"说引用"善射手,现法,离障"用例。
为何说此三语此询问以因修饰法解释说"那里"等,"那里"是三处意思。因为应受特别供养为应供依义说应供养。因为正等觉,所以应供养说那应供养因。因为舍有习气一切烦恼前佛性说为佛性因的离障性。业等三轮和贪等七障为轮障,离轮障,或离轮障者为离障,或离障,但前复合vi词两处应结合为显示此义说"离和离障"。如是也说"离和它离障为离障,显示义为后分略前分"。"应供以无轮"这关涉远离烦恼,破烦恼敌和轮轴,和无作恶所义说。因为这以果推因显示 - 如那以烟[推]火,以水流[推]上雨,以此义应供性因,无轮性果此师意。但"因为应受资具等和特别供养"也可能以因推果显示如那以火[推]烟,以上雨[推]水流。"正等觉以无障"这是以因推果显示因为舍有习气一切烦恼障前正等觉性。因为以阿罗汉道离障性,以一切知智正等觉性。"离和离障"这是二因。虽然依师意以果推因显示离性只果,但应知因为推因显示和如是智是因只名因。
如是显示三语说以因修饰法目的现在以四无畏也显示说"以第二"等。那里"以第二无畏"是"诸比丘,如来这四无畏,具此无畏如来自称最上处,在众中作狮子吼,转梵轮"等(增支部4.8;中部);;

1.150) bhagavatā vuttakkamena dutiyabhūtena ‘‘khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ bhikkhave na samanupassāmi, etamahaṃ bhikkhave nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmī’’ti paridīpitena vesārajjena. Purimasiddhīti purimassa ‘‘araha’’nti padassa atthasiddhi arahattasiddhi, dutiyavesārajjassa tadatthabhāvato tena vesārajjena tadatthasiddhīti vuttaṃ hoti. ‘‘Khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ ti’’ādinā vuttameva hi dutiyavesārajjaṃ ‘‘kilesehi ārakattā’’tiādinā vutto ‘‘araha’’nti padassa atthoti . Tato ca viññāyati ‘‘yathā dutiyena vesārajjena purimasiddhi, evaṃ purimenapi atthena dutiyavesārajjasiddhī’’ti. Evañca katvā iminā nayena catuvesārajjavasena padattayavacane payojanadassanaṃ upapannaṃ hoti. Itarathā hi kiñcipayojanābhāvato idaṃyeva vacanaṃ idha avattabbaṃ siyāti. Esa nayo sesesupi.

Paṭhamenāti vuttanayena paṭhamabhūtena ‘‘sammāsambuddhassa te paṭijānato ‘ime dhammā anabhisambuddhā’ti, tatra…pe… viharāmī’’ti paridīpitena vesārajjena. Dutiyasiddhīti dutiyassa ‘‘sammāsambuddho’’ti padassa atthasiddhi buddhattasiddhi tassa tadatthabhāvato. Tatiyacatutthehīti vuttanayeneva tatiyacatutthabhūtehi ‘‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti, tatra…pe… viharāmī’’ti ca ‘‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti, tatra…pe… viharāmī’’ti (a. ni. 4.8; ma. ni. 1.150) ca paridīpitehi vesārajjehi. Tatiyasiddhīti tatiyassa ‘‘vivaṭṭacchadā’’ti padassa atthasiddhi vivaṭṭacchadatthasiddhi tehi tassa pākaṭabhāvatoti attho. ‘‘Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosī’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ, vivaṭṭacchadabhāveneva antarāyikaniyyānikadhammadesanāsiddhito ‘‘tatiyena tatiyacatutthasiddhī’’tipi vattuṃ yujjati.

Evaṃ padattayavacane catuvesārajjavasena payojanaṃ dassetvā idāni cakkhuttayavasenapi dassento ‘‘purimañcā’’tiādimāha. Tattha ca-saddo upanyāsattho. Purimaṃ ‘‘araha’’nti padaṃ bhagavato heṭṭhimamaggaphalattayañāṇasaṅkhātaṃ dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa arānañca hatabhāvadīpanato. Dutiyaṃ ‘‘sammāsambuddho’’ti padaṃ āsayānusayaindriyaparopariyattañāṇasaṅkhātaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsambhavato. Tadetañhi ñāṇadvayaṃ sāvakapaccekabuddhānaṃ na sambhavati. Tatiyaṃ ‘‘vivaṭṭacchadā’’ti padaṃ sabbaññutaññāṇasaṅkhātaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchadā’’ti vacanaṃ sammāsambuddhabhāvāya savāsanasabbakilesappahānaṃ vibhāvetīti. ‘‘Ahaṃ kho pana tāta ambaṭṭha mantānaṃ dātā’’ti idaṃ appadhānaṃ, ‘‘tvaṃ mantānaṃ paṭiggahetā’’ti idameva padhānaṃ samuttejanāvacananti sandhāya ‘‘tvaṃ mantānaṃ paṭiggahetāti iminā’ssa mantesu sūrabhāvaṃ janetī’’ti vuttaṃ, lakkhaṇavibhāvane visadañāṇatāsaṅkhātaṃ sūrabhāvaṃ janetīti attho.



我来将这段巴利文直译成简体中文：
1.150) 世尊说次第第二"称漏尽者'此等漏未尽',那里实沙门或婆罗门或天或魔或梵或世间任何以法责我此相诸比丘我不见,诸比丘我不见此相得安稳得无畏得无畏住"显示无畏。"前成就"是前"应供"语义成就阿罗汉成就,因为第二无畏是彼义以彼无畏彼义成就意思。因为说"称漏尽者'此等漏未尽'"等第二无畏是说"因远离烦恼"等"应供"语义。从彼也知"如以第二无畏前成就,如是以前义也第二无畏成就"。如是作以此法依四无畏三语说显示目的成立。因为若异此因为无某目的此语这里不应说。此法在余也。
"以第一"是如说法第一"称正等觉'此等法未正觉',那里..."等显示无畏。"第二成就"是第二"正等觉"语义成就佛性成就因为彼是彼义。"以第三第四"是如说法第三第四"说此等障法,受用不足为障,那里..."和"为彼义说法,彼不导行者正尽苦,那里..."等显示无畏。"第三成就"是第三"离障"语义成就离障义成就因为以彼显明意思。"因为如实说障出离法师离障性在世显明"师说,因为以离障性成就障出离法说"以第三第三第四成就"也应说。
如是显示三语说依四无畏目的现以三眼也显示说"前"等。那里"和"字为引导义。前"应供"语成就世尊下三道果智名法眼因为显示破烦恼敌和轮轴。第二"正等觉"语成就意乐随眠根上下智名佛眼因为唯正等觉有彼。因为此二智声闻辟支佛不有。第三"离障"语成就名为一切知智遍眼因为显示舍有习气一切烦恼。因为说"正等觉"说"离障"语显示正等觉性舍有习气一切烦恼。"但我孩子暗婆吒是咒施与者"此非主要,"你是咒领受者"唯此主要激励语关涉说"以'你是咒领受者'此生他咒勇健性"说,意思是生相显示清净智名勇健性。

259.Evaṃbhoti ettha evaṃ-saddo vacanasampaṭicchane nipāto, vacanasampaṭicchanañcettha tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetāti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggaho. ‘‘Tassattho’’tiādināpi hi tadevatthaṃ dasseti. Tathā ca vuttaṃ ‘‘brāhmaṇassa pokkharasātissa paṭissutvā’’ti, taṃ panesa ācariyassa samuttejanāya lakkhaṇesu vigatasammohabhāvena buddhamante sampassamānattā vadatīti dassento ‘‘sopī’’tiādimāha. Tattha ‘‘tāyāti tāya yathāvuttāya samuttejanāyā’’ti (dī. ni. ṭī. 1.259) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tāya ācariyakathāyā’’ti pāṭho dissati. Atthato cesa aviruddhoyeva. Mantesu satisamuppādikā hi kathā samuttejanāti.

Ayānabhūminti yānassa abhūmiṃ, yānena yātumasakkuṇeyyaṭṭhānabhūtaṃ, dvārakoṭṭhakasamīpaṃ gantvāti attho.

Avisesena vuttassapi vacanassa attho aṭṭhakathāpamāṇato visesena gahetabboti āha ‘‘ṭhitamajjhanhikasamaye’’ti. Sabbesamāciṇṇavasena paṭhamanayaṃ vatvā padhānikānameva āveṇikāciṇṇavasena dutiyanayo vutto. Divāpadhānikāti divāpadhānānuyuñjanakā, divasabhāge samaṇadhammakaraṇatthaṃ te evaṃ caṅkamantīti vuttaṃ hoti. Tenāha ‘‘tādisānañhī’’tiādi. ‘‘Pariveṇato pariveṇamāgacchanto papañco hoti, pucchitvāva pavisissāmī’’ti ambaṭṭhassa tadupasaṅkamanādhippāyaṃ vibhāvento ‘‘so kirā’’tiādimāha.

260. Abhiññātakule jāto abhiññātakolañño. Kāmañca vakkhamānanayena pubbe ambaṭṭhakulamapaññātaṃ, tadā pana paññātanti āha ‘‘tadā kirā’’tiādi. Rūpajātimantakulāpadesehīti ‘‘ayamīdiso’’ti apadisanahetubhūtehi catūhi rūpajātimantakulehi. Yena te bhikkhū cintayiṃsu, tadadhippāyaṃ āvi kātuṃ ‘‘yo hī’’tiādi vuttaṃ. Avisesato vuttampi visesato viññāyamānatthaṃ sandhāya bhāsitavacananti dasseti ‘‘gandhakuṭiṃ sandhāyā’’ti iminā. Evamīdisesu.

Aturitoti avegāyanto, ‘‘aturanto’’tipi pāṭho, soyevattho. Kathaṃ pavisanto ataramāno pavisati nāmāti āha ‘‘saṇika’’ntiādi. Tattha padappamāṇaṭṭhāneti dvinnaṃ padānaṃ antare muṭṭhiratanapamāṇaṭṭhāne. Sinduvāro nāma eko pupphūpagarukkho, yassa setaṃ pupphaṃ hoti, yo ‘‘nigguṇḍī’’ tipi vuccati. Pamukhanti gandhakuṭigabbhapamukhaṃ. ‘‘Kuñcikacchiddasamīpe’’ti vuttavacanaṃ samatthetuṃ ‘‘dvāraṃ kirā’’tiādi vuttaṃ.



我来将这段巴利文直译成简体中文：
259."如是尊"这里"如是"词在领受语虚词,这里领受语是"如是我们将知彼尊者乔答摩,你是咒领受者"如是转波库罗娑提语领受。因为以"它义"等也显示那义。如是说"答应婆罗门波库罗娑提",但他因为以师激励无迷于相见佛咒说显示说"他也"等。那里师说"以它是以它如所说激励",但现在经本见"以它师语"诵本。义不违。因为在咒生起念语是激励。
"非乘地"是乘非地,乘不能去处成,意思是去门阁近。
虽总说语依注释量应特别取说"住中午时"。依一切人行说第一法后依主要人特行说第二法。"昼主要者"是从事昼主要,意思是他们为昼分行沙门法如是经行。所以说"因为如是"等。显示暗婆吒"从精舍到精舍来迟缓,问了才进"彼近意说"他传说"等。
260."生著名族"是著名族。虽然依将说法前暗婆吒族不著名,但那时著名说"那时传说"等。"以色生咒族显示"是成为"此如是"显示因四色生咒族。为显明诸比丘所思彼意说"因为谁"等。显示虽总说语关涉特别可知义说话以"关涉香室"此。如是此等。
"不急"是不急行,"不疾"也诵本,同义。问如何进是名不急进说"缓"等。那里"一步量处"是二步间拳宝量处。"辛头婆"名一花草树,有白花,也说"尼军地"。"前"是香室室前。为成立"钥孔近"说语说"门传说"等。

261.‘‘Dānaṃ dadamānehī’’ti iminā pāramitānubhāvena sayameva dvāravivaraṇaṃ dasseti.

Bhagavatā saddhiṃ sammodiṃsūti ettha samatthena saṃ-saddena viññāyamānaṃ bhagavato tehi saddhiṃ paṭhamaṃ pavattamodatāsaṅkhātaṃ neyyatthaṃ dassento ‘‘yathā’’tiādimāha. Bhagavāpi hi ‘‘kacci bho māṇavā khamanīyaṃ, kacci yāpanīya’’ntiādīni pucchanto tehi māṇavehi saddhiṃ pubbabhāsitāya paṭhamaññeva pavattamodo ahosi. Samappavattamodāti bhagavato tadanukaraṇena samaṃ pavattasaṃsandanā. Tadatthaṃ saha upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha paramanibbutakilesadarathatāya bhagavato sītodakasadisatā, anibbutakilesadarathatāya ca māṇavānaṃ uṇhodakasadisatā daṭṭhabbā. Sammoditanti saṃsanditaṃ. Mudasaddo hettha saṃsandaneyeva, na pāmojje, evañhi yathāvuttaupamāvacanaṃ samatthitaṃ hoti. Tathā hi vuttaṃ ‘‘ekībhāva’’nti, sammodanakiriyāya samānataṃ ekarūpatanti attho.

Khamanīyanti ‘‘catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya’’nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ, sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihāraphalasabbhāvena kacciphāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā pīti pītiyeva. Taruṇā pīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ, tadeva sammodaniyaṃ ka-kārassa ya-kāraṃ katvā. Sammodetabbato sammodanīyanti imamatthaṃ dasseti ‘‘sammodituṃ yuttabhāvato’’ti iminā. Evaṃ ācariyehi vuttaṃ. Sammodituṃ arahatīti sammodanikaṃ, tadeva sammodaniyaṃ yathāvuttanayenāti imamatthampi dassetīti daṭṭhabbaṃ. ‘‘Sāretu’’nti etassa ‘‘nirantaraṃ pavattetu’’nti atthavacanaṃ. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Sāretuṃ arahatī’’ti atthe yathāpadaṃ dīghena ‘‘sāraṇīya’’nti vuttaṃ. ‘‘Saritabba’’nti atthe pana ‘‘saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttanti veditabbaṃ. Evaṃ saddato atthaṃ dassetvā idāni atthamattato dassetuṃ ‘‘suyyamānasukhato’’tiādi vuttaṃ. Tattha suyyamānasukhatoti āpāthamadhurattamāha, anussariyamānasukhatoti vimaddaramaṇīyattaṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyaṃ, atthaparisuddhatāyāti atthassa nirupakkilesattaṃ. Anekehi pariyāyehīti anekehi kāraṇehi.


我来将这段巴利文直译成简体中文：
261."以施舍给予"以此显示以波罗蜜威力自开门。
"与世尊欢喜"这里以有力"sam"字理解为显示世尊与他们最初转喜说"如"等。因为世尊也问"嘿诸学童可忍耐,可维持"等与诸学童先说最初转喜。"同转喜"是与世尊随作平等转相顺。为显示彼义与譬喻说"如冷水"等。那里应见因为最高寂灭烦恼热故世尊似冷水,因为未灭烦恼热故学童似热水。"欢喜"是相顺。因为这里喜字只在相顺,不在喜悦,如是如所说譬喻语成立。如是说"一性",意思是欢喜作平等一相。
"可忍耐"问"四轮九门身机因多苦自性难耐可能忍耐",可维持问依食等缘转活命名为长续可能维持,因为无头痛等病可少病,因为无苦活命可少恼,因为此此事作起轻安可轻起,从随顺力结合可力,因为有乐住果可乐住结合一切"可"字应知义。"得力喜"只是喜。"幼喜"是欢。能生作欢喜为可欢喜,那即可欢喜作k音为y音。显示因为应欢喜为可欢喜义以"因为适合欢喜"此。如是师说。应欢喜为可欢喜,那即可欢喜如所说法此义也应见显示。"令忆"这说"令无间转"义。"因为应忆性"是因为应随忆性。在"应令忆"义如语长说"可令忆"。但在"应忆"义应说"可忆"作长说"可令忆"应知。如是显示从语义现显示只义说"因为闻乐"等。那里"因为闻乐"说顺耳甜,"因为忆乐"说揉适意。"因为语清净"是以自性语彼语言巧,"因为义清净"是义无垢。"以种种方便"是以种种因。


Apasādessāmīti maṅkuṃ karissāmi. Ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambanaṃ sandhāya ‘‘kaṇṭhe olambitvā’’ti vuttaṃ. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa koṭiṃ ekena hatthena gahetvā. Caṅkamitumāruhanaṃ sandhāya ‘‘caṅkamaṃ abhiruhitvā’’ti āha. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Pāsādikatthanti pasādajananatthaṃ ‘‘gatagataṭṭhāne’’ti iminā sambandho. ‘‘Pāsādikattā’’tipi pāṭho, tassattho – aṅgapaccaṅgānaṃ pasādāvahattāti, ‘‘uppannabahumānā’’ti iminā sambandho. Uppaṇḍanakathanti avahasitabbatāyuttakathaṃ. ‘‘Anācārabhāvasāraṇīya’’nti tassa visesanaṃ, anācārabhāvena sāraṇīyaṃ ‘‘anācāro vatāya’’nti saritabbakanti attho.

262. Kātuṃ dukkaramasakkuṇeyyaṃ kiccamayaṃ ārabhīti dassetuṃ ‘‘bhavaggaṃ gahetukāmo viyā’’tiādi vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenapi lokena, yadidaṃ bhagavato apasādanaṃ. Tenāha ‘‘aṭṭhāne vāyamatī’’ti. Handa tena saddhiṃ mantemīti evaṃ aṭṭhāne vāyamantopi ayaṃ bālo ‘‘mayi kiñci akathente mayā saddhiṃ uttari kathetumpi na visahatī’’ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissati, ‘‘handa tena saddhiṃ mantemī’’ti bhagavā ambaṭṭhaṃ māṇavaṃ etadavocāti attho. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā ‘‘papitāmaho’’ti imamatthaṃ dassetuṃ ‘‘ācariyehi ca tesaṃ ācariyehi cā’’ti vuttaṃ.

Paṭhamaibbhavādavaṇṇanā



我来将这段巴利文直译成简体中文：
"我将贬低"是我将使羞愧。关涉"在肩上披衣悬于颈"说"悬于颈"。"取衣角"是以一手取所穿衣端。关涉登上经行说"登上经行"。"界平等"是味等界平等性,意思是无病。"为庄严"是为生净信与"在所去处"此相关。"因庄严"也诵本,它义是因肢支引净信,与"生尊敬"此相关。"戏论语"是适合讥笑语。"非行状忆念"是它修饰语,以非行状可忆念意思是"这确实是非行状"应忆念。
262.他开始难作不能作事显示说"如欲取有顶"等。因为这是天人世间也不能,即是贬低世尊。所以说"努力非处"。"来我与他论"意思是如是努力非处此愚人"我不说任何与我更不敢说"只增上慢,但说时以语机缘显明他生族抑慢将有,世尊对暗婆吒学童说"来我与他论"。以行仪教导为师,但彼等师之上师为上师如"曾祖父"显示此义说"以诸师和彼等诸师"。
第一贱人语释

263. Kiñcāpi ‘‘sayāno vā’’tiādivacanaṃ na vattabbaṃ, mānavasena pana yugaggāhaṃ karonto vadatīti dassento ‘‘kāmaṃ tīsū’’tiādimāha. Tattha tīsu iriyāpathesūti ṭhānagamananisajjāsu. Tesveva hi ācariyena saddhiṃ sallapitumarahati, na tu sayane garukaraṇīyānaṃ sayānānampi sammukhā garukārehi sayanassa akattabbabhāvato. Kathāsallāpanti kathāvasena yugaggāhakaraṇatthaṃ sallapanaṃ. Sayānena hi ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, tathāpetaṃ itarehi sadisaṃ katvā kathanaṃ idha kathāsallāpo.

Yaṃ panetaṃ ‘‘sayāno vā hi bho gotama brāhmaṇo sayānena brāhmaṇena saddhiṃ sallapitumarahatī’’ti vuttassa sallāpassa anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ pāḷivasena saṅgītimanāruḷhampi agarahitāya ācariyaparamparāya yāvajjatanā samābhatanti ‘‘ye ca kho te bho gotamā’’tiādikāya uparipāḷiyā sambandhabhāvena dassento ‘‘tato kirā’’tiādimāha. Gorūpanti go nūna rūpakavasena vuttattā, rūpasaddassa ca tabbhāvavuttito. Yadi ahīḷento bhaveyya, ‘‘muṇḍā samaṇā’’ti vadeyya, hīḷento pana garahatthena ka-saddena padaṃ vaḍḍhetvā ‘‘muṇḍakā samaṇakā’’ti vadatīti dassetuṃ ‘‘muṇḍe muṇḍā’’tiādi vuttaṃ. Ibbhāti gahapatikāti atthamattavacanaṃ, saddato pana ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā dvittaṃ katvā. Kiṃ vuttaṃ hoti – yathā sobhanaṃ gamanato ibhasaṅkhāto hatthivāhanabhūto parassa vasena pavattati, na attano, evametepi brāhmaṇānaṃ sussūsakā suddā parassa vasena pavattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharasāmikā hontīti atthamattaṃ dasseti ‘‘gahapatikā’’ti iminā.

Kaṇhāti kaṇhajātikā. Dvijā eva hi suddhajātikā, na itareti tassādhippāyo. Tenāha ‘‘kāḷakā’’ti. Pitāmahabhāvena ñātibandhavattā bandhu. Tenāha ‘‘pitāmahoti voharantī’’ti. Apaccāti puttā. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. Ayaṃ panettha viseso – ‘‘ibbhā kaṇhā’’ti vatvā ‘‘bandhupādāpaccā’’ti vadanto kulavasena samaṇā vessakulapariyāpannā, paṭhamuppattivasena pana brahmuno piṭṭhipādato nikkhantā, na pakativessā viya nābhitoti dassetīti, idaṃ panassa ‘‘mukhato nikkhantā’’tiādivacanatopi ativiya asamavekkhitapubbavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.

Mānameva nissāya kathesīti mānamevāpassayaṃ katvā attānaṃ ukkaṃsento, pare ca vambhento ‘‘muṇḍakā samaṇakā’’tiādivacanaṃ kathesi. Jānāpessāmīti attano gottapamāṇaṃ yāthāvato vibhāvanena viññāpessāmi. Atthoti hitaṃ, icchitavatthu vā, taṃ pana kattabbakiccamevāti vuttaṃ ‘‘āgantvā kattabbakiccasaṅkhāto attho’’ti, so etassa atthīti atthikaṃ yathā ‘‘daṇḍiko’’ti. Dutiyassapi puggalavācakassa tadassatthipaccayassa vijjamānattā paṭhamena tadārammaṇikacittameva viññāyatīti āha ‘‘tassa māṇavassa citta’’nti. Atthikamassa atthīti atthikavā yathā ‘‘guṇavā’’ti.


我来将这段巴利文直译成简体中文：
263.虽然"或卧"等语不应说,但以慢作等比说显示说"虽在三"等。那里"在三威仪"是住行坐。因为只在彼等应与师谈,但不在卧因为对应尊重者卧者也不应面前卧尊重。"语谈"是为作等比以语谈。因为卧与卧师语名非行,如是这与他等作相似说这里语谈。
但这说"因为尊者乔答摩卧婆罗门与卧婆罗门应谈"所说谈非行显示师与暗婆吒谈作,它虽未上经典但由不呵师相续至今带来显示以"尊者乔答摩彼等"等上经相关说"然后传说"等。"如牛"是因为实如牛相说,和相字说彼性。如果不轻视说"秃沙门",但轻视以呵义增ka字语说"小秃小沙门"显示说"秃秃"等。"贱民是居士"是只义语,但语是象用象后分略,应彼象为贱民作重。什么所说 - 如以美行从象名象乘从他转不从自,如是这等婆罗门仆首陀罗从他转不从自,所以从象相用为贱民。但他们因为居家为家主显示只义以"居士"此。
"黑"是黑生。因为只再生净生非他此意。所以说"黑"。因为曾祖父性亲属为亲。所以说"称曾祖父"。"后裔"是子。"从口出"是婆罗门祖先从梵天口出,此意是他们最初生。余语也此法。但这这里差别 - 说"贱民黑"说"亲足后裔"显示依族沙门属吠舍族,但依最初生从梵天足背出不如常吠舍从脐,但这他"从口出"等语也极不观察前语因为只属四姓有沙门性。"不限定"是不特别,意思是无指示性。
"只依慢说"是只依慢举自轻他说"小秃小沙门"等语说。"我将令知"是以如实显示自姓量令知。"义"是利,或所欲事,但它只应作事说"来应作事名义",它有此为有义如"有杖"。因为有第二说人彼有义词第一彼所缘心只理解说"彼学童心"。有义有此为有义如"有德"。


‘‘Yāyeva kho panatthāyā’’ti liṅgavipallāsavasena vuttanti dasseti ‘‘yeneva kho panatthenā’’ti iminā. Tenevāha ‘‘tameva atthanti idaṃ purisaliṅgavaseneva vutta’’nti. Tattha hi sābhāvikaliṅgatādassanena idha asābhāvikaliṅgatāsiddhīti. Ayaṃ panettha aṭṭhakathāto aparo nayo – yāya atthāyāti pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa kattabbakiccasaṅkhātassa atthassa atthāyāti atthoti. Assāti ambaṭṭhassa dassetvāti sambandho. Aññesaṃ santikaṃ āgatānanti garuṭṭhāniyānaṃ santikamupagatānaṃ sādhurūpānaṃ. Vattanti tesaṃ samāciṇṇaṃ. Pakaraṇatoyeva ‘‘ācariyakule’’ti attho viññāyati, ‘‘avusitavā’’ti ca asikkhitabhāvoyeva vohāravasena vutto yathā taṃ cīvaradānaṃ ticīvarena acchādesīti. Tenāha ‘‘ācariyakule avusitavā asikkhito’’ti. Asikkhitattā eva appassuto, ‘‘vusitamānī’’ti ca padāpekkhāya apariyositavacanattā samānoti pāṭhasesoti dasseti ‘‘appassutova samāno’’ti iminā. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato panāyaṃ ambaṭṭho avusitavā asikkhito appassutoti viññāyatīti evampi atthāpattito kāraṇaṃ vibhāvento āha ‘‘kimaññatra avusitattā’’ti. Imampi sambandhaṃ dīpeti ‘‘etassa hī’’tiādinā. Yathārutato pana pharusavacanasamudācārena anupasamakāraṇadassanametaṃ. Tatrāyaṃ yojanā – ‘‘kimaññatra avusitattā’’ti idaṃ kāraṇaṃ etassa ambaṭṭhassa pharusavacanasamudācāre kāraṇanti. ‘‘Pharusavacanasamudācārenā’’tipi pāṭho, tathā samudācāravasena vuttaṃ kāraṇanti attho. Evampi yojenti – avusitattā avusitabhāvaṃ aññatra ṭhapetvā etassa evaṃ pharusavacanasamudācāre kāraṇaṃ kimaññaṃ atthīti. Purimayojanāvettha yuttatarā yathāpāṭhaṃ yojetabbato. ‘‘Aññatrā’’ti nipātayogato avusitattāti upayogatthe nissakkavacanaṃ. Tadeva kāraṇaṃ samattheti ‘‘ācariyakule’’tiādinā.



我来将这段巴利文直译成简体中文：
"但为何义"显示依性别变化说以"但为何义"此。所以说"此依男性说'彼义'"。因为那里以见自然性别这里非自然性别成就。但这这里从注释另法 - "为何义"只依男性彼义与格语,为何名应作事义意思。"他"与"暗婆吒显示"相关。"来他等处"是来尊重处善类。"行"是他们惯行。从上下文就知"在师族"义,"未住"和以说法说未学如那以三衣布施衣。所以说"在师族未住未学"。因为未学即少闻,和依"作住慢"语未完成说同余句显示以"只少闻"此。因为多闻名只为寂灭应欲,但因为无此此暗婆吒理解为未住未学少闻如是也从义得显示因说"岂非从未住"。显示此相关以"因为他"等。但依如说以粗语转显示非寂灭因。那里此结合 - "岂非从未住"此因是他暗婆吒粗语转因。"以粗语转"也诵本,意思是依如是转说因。如是也结合 - 从未住置未住性余他如是粗语转因何其他。这里前结合更适应依如诵本应结合。因为"从"虚词结合"从未住"离格在宾格义。以"在师族"等成就彼因。

264. Kodhasaṅkhātassa parassa vasānugatacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ abhimaddanatthaṃ, amadanatthaṃ vā, mānamadavirahatthanti attho. Dosaṃ uggiletvāti sinehapānena kilinnaṃ vātapittasemhadosaṃ ubbamanaṃ katvā. Gottena gottanti ambaṭṭheneva bhagavatā puṭṭhena vuttena sāvajjena purātanagottena adhunā anavajjasaññitaṃ gottaṃ. Kulāpadesena kulāpadesanti etthāpi eseva nayo. Uṭṭhāpetvāti sāvajjato uṭṭhahanaṃ katvā, uddharitvāti vuttaṃ hoti. Gottañcettha ādipurisavasena, kulāpadeso pana tadanvaye uppannābhiññātapurisavasena gahetabbo yathā ‘‘ādicco māghavo’’ti. Sākiyānañhi ādiccagottaṃ aditiyā nāma devadhītāya puttabhūtaṃ ādipurisaṃ pati hoti, taṃ ‘‘gotamagotta’’ntipi vadanti. Yathāha pabbajjāsutte –

‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);

Māghavakulaṃ pana tadanvaye abhiññātaṃ macalagāmikapurisaṃ pati hotīti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato ‘‘mānaddhajaṃ mūle chetvā nipātessāmī’’ti vuttaṃ. Ghaṭṭentoti jātigottavasena omasanto. Hīḷentoti hīḷanaṃ garahaṃ karonto. ‘‘Caṇḍā bho gotama sakyajātī’’tiādinā sākiyesu caṇḍabhāvādidosaṃ pāpitesu samaṇopi gotamo pāpito bhavissatīti adhippāyo.

Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so ‘‘caṇḍo’’ti vuccatīti dasseti ‘‘mānanissitakodhayuttā’’ti iminā, pakatūpanissayārammaṇavasena cettha nissitabhāvo, na sahajātādivasena. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā avuddhakammā. Tenāha ‘‘appakenevā’’tiādi. Alābukaṭāhanti lābuphalassa abhejjakapālaṃ. Aṭṭhakathāmuttakanayaṃ dassetuṃ ‘‘bhassāti sāhasikāti keci vadanti, sārambhakāti apare’’ti (dī. ni. ṭī. 1.264) ācariyena vuttaṃ. Samānāti hontā bhavamānāti asasaddavasenatthoti āha ‘‘santāti purimapadasseva vevacana’’nti. Na sakkarontīti sakkāraṃ na karontīti atthameva viññāpeti ‘‘na brāhmaṇāna’’ntiādinā. Apacitikammanti paṇipātakammaṃ. ‘‘Yadime sakyā’’ti pacchimavākye ya-saddassa kiriyāparāmasanassa aniyamassa ‘‘tayidaṃ bho gotamā’’ti purimavākye ta-saddena niyamanaṃ veditabbanti āha ‘‘yaṃ ime sakyā’’tiādi. Nānulomanti attano jātiyā na anucchavikaṃ.

Dutiyaibbhavādavaṇṇanā

265. Sandhāgārapadanibbacanaṃ heṭṭhā vuttameva. Tadā abhisittasakyarājūnampi bahutaṃ sandhāyāha ‘‘abhisittasakyarājāno’’ti. Kāmañhi sakyarājakule yo sabbesaṃ vuddhataro, samattho ca, so eva abhisekaṃ labhati . Ekacco pana abhisitto samāno ‘‘idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra’’nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti evaṃ paramparāniyyātanavasena tadā bahū abhisittapubbā sakyarājāno hontīti idaṃ ācariyassābhimataṃ (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
264.因为随顺他人名为忿的心性而无自在。"为调伏慢"是为调伏慢为压制,或为不醉,意思是为离慢醉。"吐过"是使受粘液饮润的风胆痰过上吐。"以姓姓"是以暗婆吒问世尊所说有过古姓现无过名姓。"以家族称家族"这里也此法。"举"是从有过举起,意思是拔除。这里姓依始祖,但家族称依彼族生著名人应取如"阿迪遮摩迦瓦"。因为释迦阿迪遮姓是对名为阿迪蒂天女子为始祖,它也说"乔答摩姓"。如说入定经：
"姓氏名阿迪遮,种族名释迦;
从彼族我出家,不愿求欲乐。"
但摩迦瓦族对彼族著名马卡拉村人为始祖。因为显示姓根可呵为无慢事说"我将砍慢幢于根倒"。"击"是依生姓轻。"轻视"是作轻视呵。以"尊者乔答摩释迦种暴"等对释迦令得暴等过沙门乔答摩也将得意。
以"依慢结忿"此显示依慢随眠忿随眠互相支撑说"暴",这里依自然亲依所缘依,非俱生等依。"粗"是以心语粗硬。"轻"是年少未成业。所以说"只以少"等。"葫芦壳"是葫芦果不破壳。显示离注释法师说"有说是暴力者,他说是有励者"。"相同"是有存在依a声义说"前语同义语"。"不恭敬"以"不对婆罗门"等只令知义。"敬业"是礼拜业。应知"这些释迦"后语ya字动作泛指以"此尊者乔答摩"前语ta字限定说"这些释迦"等。"不适"是对自生不适合。
第二贱民语释
265.集会所语释前已说。关涉当时也多已灌顶释迦王说"已灌顶释迦王"。虽然释迦王族谁一切最长具能,他才得灌顶。但某已灌顶"此名王多事多事务"厌离从此付年次,有时他也另此如是依相续付当时有多曾灌顶释迦王此是师所许。

1.265). Apica yathārahaṃ ṭhānantaresu abhisittasakyarājūnampi bahutaṃ sandhāya evamāhātipi yujjati. Te hi ‘‘rājāno’’ti vuccanti. Yathāha –

‘‘Rājāno nāma pathabyārājā, padesarājā, maṇḍalikā, antarabhogikā, akkhadassā, mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti, ete rājāno nāmā’’ti (pārā. 92).

Saṃhārimehi vāḷarūpehi kato pallaṅko, bhaddapīṭhaṃ vettāsanaṃ. Mihitamattaṃ hasitamattaṃ. Anuhasantīti mamuddesikaṃ mahāhasitaṃ karonti, idañhi ‘‘anujagghantā’’ti etassa saṃvaṇṇanāpadaṃ. Jagghasaddo ca mahāhasane pavattati ‘‘na ujjagghikāya antaraghare gamissāmī’’tiādīsu (pāci. 586) viya.

Kaṇhāyanato paṭṭhāya paramparāgataṃ kulavaṃsaṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi, tathā hesa parato bhagavatā pucchito vajirapāṇi bhayena attano kulavaṃsaṃ yāthāvato kathesīti. Olambetvāti hatthisoṇḍasaṇṭhānādinā sāṭakaṃ avalambetvā. Tatoti tathājānanato, gamanato ca. Mamaññeva maññeti mamameva anujagghantā maññe.

Tatiyaibbhavādavaṇṇanā

266.Khettaleḍḍūnanti khette kasanavasena uṭṭhāpitamattikākhaṇḍānaṃ. Leḍḍukānamantare nivāsitattā ‘‘leḍḍukikā’’ icceva (dī. ni. ṭī. 1.266) saññātā khuddakasakuṇikā. Majjhimapaṇṇāsake leḍḍukikopamasuttavaṇṇanāyaṃ ‘‘cātakasakuṇikā’’ti (ma. ni. aṭṭha. 3.150) vuttā, nighaṇṭusatthesu pana taṃ ‘‘lāpasakuṇikā’’ti vadanti. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho.

‘‘Amhe haṃsakoñcamorasame karotī’’ti vadanto heṭṭhā gahitaṃ ‘‘na taṃ koci haṃso vā koñco vā moro vā āgantvā kiṃ tvaṃ lapasīti nisedhetī’’ti idampi vacanaṃ saṅgītimanāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. Tadā vadantoyeva hi evaṃ karotīti vattumarahati. ‘‘Evaṃ nu te’’tiādivacanaṃ, ‘‘avusitavāyevā’’tiādivacanañca mānavasena samaṇena gotamena vuttanti ambaṭṭho maññatīti adhippāyenāha ‘‘nimmāno dāni jātoti maññamāno’’ti.

Dāsiputtavādavaṇṇanā



我来将这段巴利文直译成简体中文：
1.265)又依相应位已灌顶释迦王也多关涉如是说也适合。因为他们说"王"。如说：
"名王是地王、地方王、小王、中间享者、判官、大臣,或作裁判教诫,这等名王。"
以可集虎像作胡床,吉祥座藤座。"微笑"是少笑。"随笑"是对我作大笑,因为此是"随笑"此释语。笑字在大笑转如"不以大笑入屋内"等。
从黑衍那来依相续来家族依传闻知。因为多依家慢对他人高低家族如是如是说,和知自家族,如是暗婆吒也,如是他后被世尊问因金刚手怖如实说自家族。"垂"是以象鼻状等垂布。"从彼"是从如是知,和从行。"想只我"是想只随笑我。
第三贱民语释
266."田土块"是田依耕起土块。因为住土块间名"土块鸟"就如是知小鸟。中分五十土块鸟喻经注说"遮塔卡鸟",但义书中说它"拉帕鸟"。"依忿缚"是结,意思是结怨。
说"令我们如鹅孔雀"说下取"无任何鹅或孔雀或孔雀来'你为何语'阻止"此语虽未上结集当时世尊说显示。因为当时说才应说如是作。"如是你"等语,和"只未住"等语是依慢沙门乔答摩说暗婆吒想意说"今生无慢想"。
婢子语释

267.Nimmādetīti a-kārassa ā-kāraṃ katvā niddeso ummāde madasaddena nipphannattāti dasseti ‘‘nimmadetī’’ti iminā. Nimmāneti vigatamāne. Yadi panāhaṃ gottaṃ puccheyyaṃ sādhu vatāti attho. Pākaṭaṃ kātukamyatāya tikkhattuṃ mahāsaddena avoca. Kasmā avocāti pana asuddhabhāvaṃ jānantassāpi tathāvacane kāraṇapucchā. Gottabhūtaṃ nāmameva adhippetaṃ, na visuṃ gottanti āha ‘‘mātāpettikanti mātāpitūnaṃ santaka’’nti. Gottañhi pitito laddhabbaṃ pettikameva, na mātāpettikaṃ. Na hi brāhmaṇānaṃ sagottāya eva āvāhavivāho icchito, gottanāmaṃ pana jātisiddhaṃ, na kittimaṃ, na guṇanāmaṃ vā, jāti ca ubhayasambandhinīti mātāpettikameva, na pettikamattaṃ. Nāmagottanti gottabhūtaṃ nāmaṃ, na kittimaṃ, na guṇanāmaṃ vā visesanaparanipātavasena vuttattā yathā ‘‘agyāhito’’ti. Nāmañca tadeva paveṇīvasena pavattattā gottañcāti hi nāmagottaṃ. Tattha yā ‘‘kaṇhāyano’’ti nāmapaṇṇatti niruḷhā, taṃ sandhāyāha ‘‘paṇṇattivasena nāma’’nti. Taṃ panetaṃ nāmaṃ kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhanti vuttaṃ ‘‘paveṇīvasena gotta’’nti. Gottapadassa vacanattho heṭṭhā vuttoyeva.

‘‘Anussarato’’ti ettha na kevalaṃ anussaraṇamattaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenevāti āha ‘‘kulakoṭiṃ sodhentassā’’ti, kulaggaṃ visodhentassāti attho. ‘‘Ayyaputtā’’ti ettha ayyasaddo ayyiraketi vuttaṃ ‘‘sāmino puttā’’ti. Catūsu dāsīsu disā okkākarañño antojātadāsī. Tenāha ‘‘gharadāsiyā putto’’ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānathaddho, na ca tassa yāthāvato jātiyā avibhāvitāya mānaniggaho karīyati, akate ca mānaniggahe mānavasena ratanattayaṃ aparajjhissati, kate pana mānaniggahe aparabhāge ratanattaye pasīdissati, na cedisī vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Majjhimapaṇṇāsake abhayasuttañca (ma. ni. 

我来将这段巴利文直译成简体中文：
267."令醉"是作a音为ā音解释因为醉字从醉生显示以"令醉"此。"无慢"是离慢。意思是如果我问姓甚善。以欲令显著三次大声说。"为何说"是虽知不净如是说问因。只意图姓名,非别姓说"母父的是母父所属"。因为姓应从父得只父的,非母父的。因为婆罗门不只求同姓婚姻,但姓名生成就非制作非德名,和生两亲相属只母父的非只父的。"名姓"是姓名非制作非德名因为依修饰后说如"事火"。因为名和它依种族传转为姓即名姓。那里"黑衍那"名施设确定关涉说"依施设名"。但这名从黑仙依彼族相续来非只此确定说"依族姓"。姓语义前已说。
"忆念"这里不只意图忆念而已,而且只依考族净说"净化种族顶",意思是净化族顶。"圣子"这里圣字圣人说"主子"。四婢中提沙奥迦卡王家生婢。所以说"家婢子"。这里因为暗婆吒依生慢强,和不显明他如实生不作调慢,和不作调慢依慢将犯三宝,但作调慢后时于三宝将净信,如是语非粗语因为心柔。中分五十无畏经和;

2.83) ettha nidassanaṃ . Keci ca janā kakkhaḷāya vācāya vuttā agginā viya lohādayo mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kattukāmo ‘‘ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti avoca.

‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’tiādīsu (pārā. 195) viya dahasaddo dhāraṇattho, dhāraṇañcettha pubbapurisavasena saññāpananti āha ‘‘okkāko no pubbapuriso’’tiādi. Dahasaddañhi bhasmīkaraṇe, dhāraṇe ca icchanti saddavidū. Pabhā niccharatīti pabhassaraṃ hutvā nikkhamati tathārūpena puññakammena dantānaṃ pabhassarabhāvato.

Teti jeṭṭhakumāre. Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Anussavavacaneneva hi ananussuto uttaravihāravāsiādīnaṃ matibhedo nirākarīyatīti. Mahāsammatassāti aggaññasutte vakkhamānanayena ‘‘ayaṃ no rājā’’ti mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti evaṃ sammatassa. Yaṃ sandhāya vadanti –

‘‘Ādiccakulasambhūto, suvisuddhaguṇākaro;

Mahānubhāvo rājāsi, mahāsammatanāmako.

Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;

Tamonudo virocittha, dutiyo viya bhāṇumā.

Ṭhapitā yena mariyādā, loke lokahitesinā;

Vavatthitā sakkuṇanti, na vilaṅghayitu janā.

Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;

Ādibhūtaṃ mahāvīraṃ, kathayanti ‘manū’ti ya’’nti. (dī. ni. ṭī. 1.267);

Tassa ca puttapaputtaparamparaṃ sandhāya evaṃ vadanti –

‘‘Tassa putto mahātejo, rojo nāma mahīpati;

Tassa putto vararojo, pavaro rājamaṇḍale.

Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;

Rājā tassāsi tanayo, varakalyāṇanāmako.

Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;

Aggabhūto mahindena, aḍḍharajjena pūjito.

Tassa sūnu mahātejo, varamandhātunāmako;

‘Uposatho’ti nāmena, tassa putto mahāyaso.

Varo nāma mahātejo, tassa putto mahāvaro;

Tassāsi upavaroti, putto rājā mahābalo.

Tassa putto maghadevo, devatulyo mahīpati;

Caturāsīti sahassāni, tassa puttaparamparā.

Tesaṃ pacchimako rājā, ‘okkāko’iti vissuto;

Mahāyaso mahātejo, akhuddo rājamaṇḍale’’ti. (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
2.83)这里例证。有些人说以粗语如火令铜等成柔,所以世尊欲令暗婆吒无毒说"释迦是圣子,你是释迦婢子"。
如"这里某恶比丘学习如来说法律置自"等命字义是持,和这里持依先祖令知说"奥迦卡是我等先祖"等。因为语言学者认为命字在成灰和持。"光出"是成光明出因为如是福业牙成光明。
"彼等"是诸长子。"初劫者"是生于初劫初时。以传闻说此和依传闻,对所说王相续某些意见异,显示它。因为只依传闻语否定无传闻上分住者等意见异。"大众许"是如将说起源经法依"这是我等王"大众许立故"大众许"如是许。关涉它说：
"生于日种族,极净德藏聚;
大威力成王,名为大众许。
彼为世眼目,德光极明耀;
除暗大光明,如第二日轮。
彼求世间利,建立世间界;
众生能安住,不能超越它。
有名有威力,护世间界限;
为始大英雄,说名为摩努。"
和关涉他子孙相续如是说：
"他子大威力,名柔惹大王;
他子胜柔惹,王众中最胜。
他有贤善德,生子名贤善;
彼子成为王,名为胜贤善。
他子大英雄,满度他享欲;
成为最上者,帝释敬半国。
他子大威力,名胜满度他;
名为布萨陀,他子大名声。
胜名大威力,他子大胜者;
他子是上胜,王有大力量。
他子摩迦提婆,如天之地主;
八万四千数,他子孙相续。
他们最后王,著名奥迦卡;
大名大威力,王众中不小。"

1.267);

Idaṃ aṭṭhakathānuparodhavacanaṃ. Yaṃ pana dīpavaṃse vuttaṃ –

‘‘Paṭhamābhisitto rājā, bhūmipālo jutindharo;

Mahāsammato nāmena, rajjaṃ kāresi khattiyo.

Tassa putto rojo nāma, vararojo ca khattiyo;

Kalyāṇo varakalyāṇo, uposatho mahissaro.

Mandhātā sattamo tesaṃ, catudīpamhi issaro;

Varo upavaro rājā, cetiyo ca mahissaro’’tiādi.

Yañca mahāvaṃsādīsu vuttaṃ –

‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiṃ rājāsi, mahāsammatanāmako.

Rojo ca vararojo ca, tathā kalyāṇakā duve;

Uposatho ca mandhātā, varako pavarā duve’’tiādi.

Sabbametaṃ yebhuyyato aṭṭhakathāvirodhavacanaṃ. Aṭṭhakathāyañhi mandhāturājā chaṭṭho vutto, maghadevarājā ekādasamo, tassa ca puttaparamparāya caturāsītisahassarājūnaṃ pacchimako okkākarājā, tesu pana mandhāturājā sattamo vutto, maghadevarājā anekesaṃ rājasahassānaṃ pacchimako, tassa ca puttaparamparāya anekarājasahassānaṃ pacchimako okkākarājāti evamādinā anekadhā virodhavacanaṃ aṭṭhakathāyaṃ nirākaroti. Nanu avocumha ‘‘kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgetī’’ti. Tesaṃ pacchatoti maghadevaparamparābhūtānaṃ kaḷārajanakapariyosānānaṃ caturāsītikhattiyasahassānaṃ aparabhāgeti yathānussutaṃ ācariyena vuttaṃ. Dīpavaṃsādīsu pana ‘‘kaḷārajanakarañño puttaparamparāya anekakhattiyasahassānaṃ pacchimako rājā sujāto nāma, tassa putto okkāko rājā’’ti vuttaṃ. Maghadevaparamparāya anekasahassarājūnaṃ aparabhāge paṭhamo okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ pana anekasahassarājūnaṃ aparabhāge dutiyo okkāko nāma rājā ahosi, tassapi paramparāya anekasahassarājūnaṃ aparabhāge tatiyo okkāko nāma rājā ahosi. Taṃ sandhāyāha ‘‘tayo okkākavaṃsā ahesu’’ntiādi.

Jātiyā pañcamadivase nāmakammādimaṅgalaṃ lokāciṇṇanti vuttaṃ ‘‘pañcamadivase alaṅkaritvā’’ti. Sahasā varaṃ adāsinti puttadassanena balavasomanassappatto turitaṃ avīmaṃsitvā tuṭṭhidāyavasena varaṃ adāsiṃ ‘‘yaṃ icchasi, taṃ gaṇhāhī’’ti. Sāti jantukumāramātā. Rajjaṃ pariṇāmetuṃ icchatīti mama varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchati.

Rajjaṃkāressantīti rājabhāvaṃ mahājanena mahājanaṃ vā kārāpessanti. Nappasaheyyāti nivāsatthāya pariyatto na bhaveyya.

Kaḷāravaṇṇatāya kapilabrāhmaṇo nāma ahosi. Nikkhammāti gharāvāsato kāmehi ca nikkhamitvā. Sāko nāma sabbasāramayo rukkhaviseso, yena pāsādādi karīyate, taṃsamudāyabhūte vanasaṇḍeti attho. Bhūmiyā pavattaṃ bhummaṃ, taṃ guṇadosaṃ jāleti joteti, taṃ vā jalati jotati pākaṭaṃ bhavati etāyāti bhummajālā. Heṭṭhā cāti ettha ca-saddena ‘‘asītihatthe’’ti idamanukaḍḍhati. Etasmiṃ padeseti sākavanasaṇḍamāha. Khandhapantivasena dakkhiṇāvaṭṭā. Sākhāpantivasena pācīnābhimukhā. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo sappabiḷārā ca.

Etthāti evaṃ māpiyamāne nagare. Tumhākaṃ purisesu pariyāpannaṃ ekekampi purisaṃ paccatthikabhūtaṃ aññaṃ purisasatampi purisasahassampi abhibhavituṃ na sakkhissatīti yojanā. Cakkavattibalenāti cakkavattibalabhāvena. Atiseyyoti ativiya uttamo bhaveyya. Kapilassa isino vasanaṭṭhānattā kapilavatthu.


我来将这段巴利文直译成简体中文：
1.267)
这是随顺注释语。但在岛史说：
"初灌顶王者,地主持光明;
名为大众许,剎帝利作王。
他子名柔惹,胜柔惹剎帝;
贤善胜贤善,布萨陀大主。
满度他第七,四洲自在主;
胜与上胜王,及制底大主。"等。
和在大史等说：
"大众许王族,后裔大牟尼;
劫初即成王,名为大众许。
柔惹胜柔惹,如是两贤善;
布萨陀满度,胜者两最胜。"等。
一切这是多分违注释语。因为在注释满度他王说第六,摩迦提婆王第十一,和他子孙相续八万四千王最后奥迦卡王,但那里满度他王说第七,摩迦提婆王是多千王最后,和他子孙相续多千王最后奥迦卡王如是等多种违语注释否定。岂不我等说"以传闻说此和依传闻,对所说王相续某些意见异,显示它"。"他们后"是师依传闻说摩迦提婆相续到迦拉拉生王终八万四千剎帝利后分。但在岛史等说"迦拉拉生王子孙相续多千剎帝利最后王名善生,他子奥迦卡王"。摩迦提婆相续多千王后分第一名奥迦卡王,但他相续多千王后分第二名奥迦卡王,他也相续多千王后分第三名奥迦卡王。关涉它说"有三奥迦卡族"等。
因为生第五日名业等吉世间行说"第五日装饰"。"立即给许"是见子强喜速不观察依喜施给许"你欲何取何"。"她"是生徒王母。"欲令转王位"是作我给许间欲令转此王位。
"将令作王"是大众将令作王性或令大众。"不胜任"是为住不成足。
因为黑色名迦毗罗婆罗门。"出"是从家住和欲出。沙卡名一切坚实树种,以它作殿堂等,意思是在彼聚林。地转为地,它显示功德过,或它燃光显示此为地光。"下和"这里和字引"八十肘"。"此处"说沙卡树林。依干排右旋。依枝排向东。"彼等"是鹿猪和蛙鼠。"彼等"是狮虎等蛇猫。
"这里"是如是化作城。结合"你等人中属一人也敌百人千人也不能胜"。"转轮力"是以转轮力性。"殊胜"是极上胜。因为仙人迦毗罗住处为迦毗罗城。


Nesaṃ santike bhaveyyāti sambandho. Asadisasaṃyogeti jātiyā asadisānaṃ gharāvāsapayoge hetubhūte. Avasesāhi attano attano kaṇiṭṭhāhi.

Vaḍḍhamānānanti anādare sāmivacanaṃ, anantarāyikāya puttadhītuvaḍḍhanāya vaḍḍhamānesu eva udapādīti attho. Lohitakatāya koviḷārapupphasadisāni. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ ‘‘ayaṃ rogo saṅkamatī’’ti. Upari padarena paṭicchādetvā paṃsuṃ rāsikaraṇena datvā. Nāṭakitthiyo nāma naccantiyo. Rājabhariyāyo orodhā nāma. Tassāti susirassa. Migasakuṇādīnanti ettha ādisaddena vanacarakapetādike saṅgaṇhāti.

Tasmiṃ rāmaraññe nisinneti sambandho. Padareti dāruphalake. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.

Mātikanti mātito āgataṃ. Pābhatanti mūlabhaṇḍaṃ, paṇṇākāro vā. Raññoti rāmarājassa jeṭṭhaputtabhūtassa bārāṇasirañño. Tatthāti bārāṇasiyaṃ. Idhevāti himavantapasseyeva. Nagaranti rājadhānībhūtaṃ mahānagaraṃ. Kolarukkho nāma kuṭṭhabhesajjupago eko rukkhaviseso. Byagghapatheti byagghamagge.

Mātulāti mātu bhātaro. Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivasanākāro. Nhānatitthanti yathāvuttāya pokkharaṇiyā udakanhānatitthaṃ. Idānipi tesaṃ jātisambhedābhāvaṃ dassento ‘‘evaṃ tesa’’ntiādimāha. Āvāho dārikāharaṇaṃ. Vivāho dārikādānaṃ. Tatthāti tesu sakyakoliyesu. Dhātusaddānamanekatthattā samusaddo nivāsatthoti vuttaṃ ‘‘vasantī’’ti. Aggeti upayogatthe bhummavacanaṃ, ādyatthe ca aggasaddo, kiriyāvisesoti ca dasseti ‘‘taṃ agga’’ntiādinā. Yadettha bhagavatā vuttaṃ ‘‘atha kho ambaṭṭha rājā okkāko udānaṃ udānesi ‘sakyā vata bho kumārā, paramasakyā vata bho kumārā’ti, tadagge kho pana ambaṭṭha sakyā paññāyantī’’ti, tadetaṃ saddato, atthato ca sābhāvikanibbacananidassanaṃ ‘‘sakāhi bhaginīhipi saddhiṃ saṃvāsavasena jātisambhedamakatvā kulavaṃsaṃ anurakkhituṃ sakkuṇanti samatthentīti sakyā’’ti teyeva saddaracanāvisesena sākiyā. Yaṃ panetaṃ sakkatanighaṇṭusatthesu vuttaṃ –

‘‘Sākarukkhapaṭicchannaṃ, vāsaṃ yasmā purākaṃsu;

Tasmā diṭṭhā vaṃsajāte, bhuvi ‘sakyā’ti vissutā’’ti.

Tadetaṃ saddamattaṃ pati asābhāvikanibbacananidassanaṃ ‘‘kapilamunino vasanaṭṭhāne sākavane vasantīti sakyā,sākiyā’’ti ca.

Kāḷavaṇṇatāya kaṇho nāmāti vuttaṃ ‘‘kāḷavaṇṇa’’ntiādi. Hanuyaṃ jātā massū, uttaroṭṭhassa ubhosu passesu dāṭhākārena jātā dāṭhikā. Idañca atthamattena vuttaṃ, taddhitavasena pana yathā etarahi yakkhe ‘‘pisāco’’ti samaññā, evaṃ tadā ‘‘kaṇho’’ti, tasmā jātamatteyeva sabyāharaṇena pisācasadisatāya kaṇhoti. Tathāhi vuttaṃ ‘‘yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti, evameva kho ambaṭṭha tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānantī’’tiādi. Tattha pisāco jātoti idāni pākaṭanāmena suviññāpanatthaṃ purimapadasseva vevacanaṃ vuttaṃ. ‘‘Na sakabaḷena mukhena byāharissāmī’’tiādīsu (pāci. 619) viya upasaggavasena saddakaraṇattho harasaddo, puna dutiyopasaggena yutto uccāsaddakaraṇe vattatīti vuttaṃ ‘‘uccāsaddamakāsī’’ti.



我来将这段巴利文直译成简体中文：
"将在他等前"是相关。"不相配结合"是在生不相配家住结合为因。"余"是自己自己幼。
"增长"是无视属格,意思是在无障碍子女增长生起。因为红如枯毗罗花。因为麻疯病如疮痈病多分能传性说"此病能传"。上以木板覆作土堆给。"舞女"是跳舞者。王妻名内眷。"彼"是孔。"鹿鸟等"这里等字摄取林行饿鬼等。
"坐彼罗摩林"是相关。"板"是木板。以剎帝利母告知自剎帝利性。
"母系"是从母来。"贡品"是本货或礼物。"王"是罗摩王长子婆罗痆斯王。"彼处"在婆罗痆斯。"这里"只在雪山边。"城"是作王都大城。枯罗树名一种治麻疯药树。"虎路"是虎道。
"舅"是母兄弟。"发系"是结发辫。"衣系"是衣着相。"浴渡"是如说莲池水浴渡。现在也显示他们无生混说"如是他们"等。娶女为娶亲。嫁女为嫁亲。"彼处"在彼等释迦拘利。因为界字多义住字住义说"住"。"始"是宾格处格,和始字初义,和显示动作差别以"彼始"等。这里世尊说什"暗婆吒王奥迦卡兴叹'确实尊者诸王子,确实尊者诸王子极释迦',暗婆吒从彼始释迦得知",这从声从义是自然语源释例"与亲姊妹共住不作生混能护族系堪胜故释迦",彼等依声语造差别释迦。但这在梵书说：
"因为前住在,沙卡树覆处;
所以见族生,地上名释迦。"
这对只语是非自然语源释例"因为住迦毗罗仙人住处沙卡林为释迦,释迦"。
因为黑色名黑说"黑色"等。生于颚胡须,上唇两边如牙生牙须。这只依义说,但依所属如今鬼名"毗舍遮",如是当时"黑",所以才生时共称因如毗舍遮为黑。如是说"暗婆吒如现在人见毗舍遮知'毗舍遮',如是暗婆吒当时人见毗舍遮知'黑'"等。那里"生毗舍遮"这里以今显名为善知义说前语同义语。如"不以口共语"等依前缀义声作义捉字,再合第二前缀转作大声说"作大声"。

268. Attano upārambhamocanatthāyāti ācariyena, ambaṭṭhena ca attano attano upari pāpetabbopavādassa apanayanatthaṃ. ‘‘Attano’’ti hetaṃ vicchālopavacanaṃ. Paribhindissatīti anatthakāmatāpavedanena paribhedaṃ karissati, pesuññaṃ upasaṃharissatīti vuttaṃ hoti. Atthaviññāpane sādhanatāya vācā eva karaṇaṃ vākkaraṇaṃ niruttinayena, taṃ kalyāṇamassāti kalyāṇavākkaraṇo. Asmiṃ vacaneti ettha tasaddena kāmaṃ ‘‘cattārome bho gotama vaṇṇā’’tiādinā (dī. ni. 1.266) ambaṭṭhena heṭṭhā vutto jātivādo parāmasitabbo hoti, tathāpesa jātivādo vede vuttavidhināyeva tena paṭimantetabbo, tasmā paṭimantanahetubhāvena pasiddhaṃ vedattayavacanameva parāmasitabbanti dassetuṃ vuttaṃ ‘‘attanā uggahite vedattayavacane’’ti. Idāni ‘‘porāṇaṃ kho pana te ambaṭṭha mātāpettika’’ntiādinā bhagavatā vuttavacanassapi parāmasanaṃ dassento ‘‘etasmiṃ vā dāsiputtavacane’’ti āha. Apica paṭimantetunti ettha paṭimantanā nāma pañhāvissajjanā, uttarikathanā vā, tasmā atthadvayānurūpaṃ tabbisayassa ta-saddena parāmasanaṃ dassetīti daṭṭhabbaṃ.

269.Tāvāti mantanāya paṭhamameva, akatāya eva mantanāyāti vuttaṃ hoti. Dujjānāti dubbiññeyyā, paṭhamameva sīsamukkhipituṃ asamatthanato , jātiyā ca dubbiññeyyattā, aṭṭassa ca dukkaraṇato ambaṭṭho sayameva mocetūti adhippāyo. Attanāva sakyesu ibbhavādanipātanena attano upari pāpuṇanaṃ sandhāya ‘‘attanā baddhaṃ puṭaka’’nti vuttaṃ, attanāva baddhaṃ puṭoḷinti attho.

270.Dhammo nāma kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718 ādayo) viya, dhammena saha vattatīti sahadhammo, so eva sahadhammikoti āha ‘‘sahetuko’’tiādi, pariyāyavacanametaṃ. Janako vā hetu, upatthambhako kāraṇaṃ. Aññena aṭṭhānagatena aññaṃ aṭṭhānagataṃ vacanaṃ. Tenāha ‘‘yo hī’’tiādi.

Tatoti dvikkhattuṃ codanāto paraṃ, tatiyacodanāya anāgatāya eva pakkamissāmīti vuttaṃ hoti.

271. Pūjitabbato sakko devarājā yakkho nāma. Yo aggissa pakativaṇṇo, tena samannāgatanti vuttaṃ ‘‘ādittanti aggivaṇṇa’’nti. Kandalo nāma pupphūpagarukkhaviseso, yassa setaṃ pupphaṃ pupphati, makuḷampissa setavaṇṇaṃ dāṭhākāraṃ hoti. Virūparūpanti viparītarūpasaṇṭhānaṃ.

Aṭṭhamasattāhe ajapālanigrodhamūle nisinnassa sabbabuddhassa āciṇṇasamāciṇṇaṃ appossukkataṃ sandhāya ‘‘ahañcevā’’tiādi vuttaṃ. Avattamāneti appaṭipajjamāne, ananuvattamāne vā. Tasmāti tadā tathāpaṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ mūlapaṇṇāsake āgatassa saccakaparibbājakassa samāgame (ma. ni. 1.357).

‘‘Bhagavā ceva passati ambaṭṭho cā’’ti ettha itaresamadassane duvidhampi kāraṇaṃ dassento ‘‘yadi hī’’tiādimāha. Hi-saddo kāraṇatthe nipāto. Yasmā agaru, yasmā ca vadeyyuṃ, tasmāti sambandho. Aññesampi sādhāraṇato agaru abhāriyaṃ. Āvāhetvāti mantabalena avhānaṃ katvā. Tassāti ambaṭṭhassa. Antokucchi antaantaguṇādiko. Vādasaṅghaṭṭeti vācāsaṅghaṭṭane. Maññamānoti maññanato. Sambandhadassanañhetaṃ.



我来将这段巴利文直译成简体中文：
268."为自免诽谤"是为除老师和暗婆吒自己自己应得诽谤。"自己"这是分离语。"将破"是以显示不义欲将作破,意思是说将行离间。因为在义认识成证语即作具言依语源法,它善为善言具。"此语"这里以它字虽应触及如"尊者乔答摩这四姓"等暗婆吒前说生论,如是此生论以吠陀说法他应答,所以为答因显示应触及以三吠陀语说"自所学三吠陀语"。现在显示也触及世尊说"暗婆吒实你古母父"等说"或此婢子语"。又"应答"这里名答是答问或加说,所以应见显示依两义相应它所缘以它字触及。
269."尔时"是商议最初,意思是说未作商议。"难知"是难了,因为最初不能举头,和因为生难了,和因为难作事意图暗婆吒自己解脱。关涉自对释迦作贱民语令自己得说"自缚包",意思是自缚包。
270."法"是因如"法无碍解"等,与法俱转为俱法,它即俱法说"有因"等,这是异说。生者为因,支持为缘。以他无处得他无处得语。所以说"实谁"等。
"从彼"是从二次诉后,意思说第三诉未来就将离去。
271.因为应供释迦天王名夜叉。说"燃"是火色是具他火自色。干他罗名一种花树,它开白花,它蕾也白色如牙。"丑形"是相反形相。
关涉一切佛八周阿阇波罗榕树下坐常行少欲说"我且"等。"不转"是不行或不随顺。"所以"是因为当时如是许。来"惊答问"如中分五十来沙遮游行者会。
"世尊且见暗婆吒且"这里显示他不见二种因说"若实"等。实字虚词因义。关系因为不重因为且说所以。因为他人共不重不担。"召"是以咒力作召。"彼"是暗婆吒。内腹是内肠等。"语击"是语冲击。"想"是从想。因为这显示关系。

272.Tāṇaṃ gavesamānoti ‘‘ayameva samaṇo gotamo ito bhayato mama tāyako’’ti bhagavantaṃyeva ‘‘tāṇa’’nti pariyesanto , upagacchantoti vuttaṃ hoti. Sesapadadvayepi eseva nayo. Tāyatīti yathūpaṭṭhitabhayato pāleti. Tenāha ‘‘rakkhatī’’ti, kattusādhanametaṃ. Nilīyatīti yathūpaṭṭhiteneva bhayena upadduto nilīno hoti, adhikaraṇasādhanametaṃ. Sarasaddo hiṃsane, tañca viddhaṃsanameva adhippetanti vuttaṃ ‘‘bhayaṃ hiṃsati viddhaṃsetī’’ti, kattusādhanametaṃ.

Ambaṭṭhavaṃsakathāvaṇṇanā

274.Gaṅgāya dakkhiṇatoti gaṅgāya nāma nadiyā dakkhiṇadisābhāge. Brāhmaṇatāpasāti brahmakulino tāpasā. Saraṃ vā sattiādayo vā parassa upari khipitukāmassa mantānubhāvena hatthaṃ na parivattati, hatthe pana aparivattante kuto āvudhaṃ parivattissatīti tathā aparivattanaṃ sandhāya ‘‘āvudhaṃ na parivattatī’’ti vuttaṃ. Bhadraṃ bhoti sampaṭicchanaṃ, sādhūti attho. Dhanunā khittasarena agamanīyaṃ sasambhārakathānayena ‘‘dhanu agamanīya’’nti vuttaṃ yathā ‘‘dhanunā vijjhati, cakkhunā passatī’’ti. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhā niruttinayena, evaṃladdhanāmaṃ mantavijjanti attho. Yato ambaṭṭhā vijjā etasmiṃ atthīti katvā kaṇho isi ‘‘ambaṭṭho’’ti paññāyittha, tabbaṃsajātatāya panāyaṃ māṇavo ‘‘ambaṭṭho’’ti voharīyati. So kira ‘‘kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto’’ti taṃ hīnaṃ jātiṃ jigucchanto ‘‘handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī’’ti niggato. Tena vuttaṃ ‘‘idāni me manorathaṃ pūressāmī’’ti. Ayañhissa manoratho – vijjābalena rājānaṃ tāsetvā tassa dhītaraṃ laddhakālato paṭṭhāya myāyaṃ dāsajāti sodhitā bhavissatīti.

Seṭṭhamanteti seṭṭhabhūte vedamante. Ko nu kiṃ kāraṇā dāsiputto samāno maddarūpiṃ dhītaraṃ yācatīti attho. Khurati chindati, khuraṃ vā pāti pivatīti khurappo, khuramassa agge appīyati ṭhapīyatīti vā khurappo, saro. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ, tena pana bāhukkhambhena ‘‘ko jānāti, kiṃ bhavissatī’’ti rājā bhīto ussaṅkī utrasto ahosi. Tathā ca vuttaṃ ‘‘bhayena vedhamāno aṭṭhāsī’’ti.

Sarabhaṅgajātake (jā. 2.

我来将这段巴利文直译成简体中文：
272."求归依"意思是说寻求"此沙门乔答摩是从此怖我归依者"即寻求世尊为"归依",前来。其余两字也此法。"救护"是从所现怖护。所以说"护",这是作者成就。"藏"是被所现怖逼藏,这是处所成就。星字在害,和意图它只破坏说"破坏怖害",这是作者成就。
暗婆吒族语释
274."恒河南"是在名恒河南方。"婆罗门苦行者"是梵族苦行者。欲向他投箭或剑等以咒力手不转,但手不转哪里武器将转关涉如是不转说"武器不转"。"善哉尊者"是许可,意思是善。以弓射箭不能去依具语法说"弓不能去"如"以弓射,以眼见"。名暗婆吒明在众生身置涂油为暗婆吒依语源法,意思是如是得名咒明。因为此有暗婆吒明故黑仙知为"暗婆吒",但这青年因生彼族称"暗婆吒"。据说他"我如何生在婢胎"厌恶彼贱生"嗨我将如何净此生"出。所以说"现在我将满愿"。因为这是他愿：以明力惊王从得他女时我此婢生将净。
"最胜咒"是成最胜吠陀咒。意思是为何婢子求美女。"劈"是断,或饮劈为劈,或在它顶立劈为劈,箭。以咒力生王臂僵,但以彼臂僵"谁知将如何"王怖疑惧。如是说"怖动而立"。
沙罗巷生经;

17.52) āgatānaṃ daṇḍakīrājādīnaṃ pacchā okkākarājā ahosi, tesaṃ pavatti ca sabbattha cirakālaṃ pākaṭāti āha ‘‘daṇḍakīrañño’’tiādi. Aparaddhassa daṇḍakīrañño, aparaddho nāḷikero, ajjuno cāti sambandho. Satipi vālukādivasse āvudhavasseneva vināsoti vuttaṃ ‘‘āvudhavuṭṭhiyā’’ti. ‘‘Ayampi īdiso mahānubhāvo’’ti maññamānā evaṃ cintayantā bhayena avocunti daṭṭhabbaṃ.

Undriyissatīti bhindiyissati. Kammarūpañhetaṃ ‘‘pathavī’’ti kammakattuvasena vuttattā yathā ‘‘kusulo bhijjatī’’ti. Tenāha ‘‘bhijjissatī’’ti. Thusamuṭṭhīti palāsamuṭṭhi, bhusamuṭṭhi vā. Kasmāti āha ‘‘sarasanthambhanamatte’’tiādi.

Bhītatasitā bhayavasena chambhitasarīrā uddhaggalomā honti haṭṭhalomā, abhītatasitā pana bhayupaddavābhāvato acchambhitasarīrā patitalomā honti ahaṭṭhalomā, khemena sotthinā tiṭṭhanti, tāya pana patitalomatāya tassa sotthibhāvo pākaṭo hotīti phalena kāraṇaṃ vibhāvetuṃ pāḷiyaṃ ‘‘pallomo’ti vuttanti dasseti ‘‘pannalomo’’tiādinā. Niruttinayena padasiddhi yathā taṃ bhayabheravasutte ‘‘bhiyyo pallomamāpādiṃ araññe vihārāyā’’ti (ma. ni. 1.36 ādayo). Idanti osānavacanaṃ. ‘‘Sace me rājā taṃ dārikaṃ dasseti, kumāro sotthi pallomo bhavissatī’’ti paṭiññākaraṇaṃ pakaraṇatoyeva pākaṭaṃ. Tenāti kaṇhena. Manteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante. Evarūpānañhi bhayupaddavakarānaṃ mantānaṃ ekaṃseneva paṭippassambhakamantāhonti yathā taṃ kusumārakavijjādīnaṃ. Parivattiteti pajappite. Attano dhītuyā apavādamocanatthaṃ taṃ adāsaṃ bhujissaṃ karoti. Tassā anurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi. Ekena pakkhenāti mātupakkhena. Karuṇāyanto samassāsanatthaṃ āha, na pana uccākulīnabhāvadassanatthaṃ. Tenāha ‘‘atha kho bhagavā’’tiādi.

Khattiyaseṭṭhabhāvavaṇṇanā

275.Brāhmaṇesūti vohāramattaṃ, brāhmaṇānaṃ samīpe brāhmaṇehi laddhabbāni āsanādīni labhethāti vuttaṃ hoti. Tena vuttaṃ ‘‘brāhmaṇānaṃantare’’ti. Kevalaṃ vedasatthānurūpaṃ paralokagate saddhāya eva kātabbaṃ, na tadaññaṃ kiñci abhipatthentenāti saddhanti nibbacanaṃ dassetuṃ ‘‘matake uddissa katabhatte’’ti vuttaṃ. Maṅgalādibhatteti ettha ādisaddena ussavadevatārādhanādibhatte saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. ‘‘Pāpasaññamādibhatto bhavissatī’’tiādinā hi aggihomo idha yaññaṃ. Pāhunakānanti atithīnaṃ. Anāgantukānampi pāheṇakabhattaṃ ‘‘pāhuna’’ntveva vuccatīti āha ‘‘paṇṇākārabhatte vā’’ti. Āvaṭaṃ nivāraṇaṃ. Anāvaṭaṃ anivāraṇaṃ. Khattiyabhāvaṃ appatto ubhatosujātābhāvato. Tenāha ‘‘aparisuddho’’ti.

276.Itthiyā vā itthiṃ karitvāti ettha karaṇaṃ nāma kiriyāsāmaññavisayaṃ karabhūdhātūnaṃ atthavasena sabbadhātvantogadhattāti āha ‘‘pariyesitvā’’ti. Khattiyakumārassa bhariyābhūtaṃ brāhmaṇakaññaṃ itthiṃ pariyesitvā gahetvā brāhmaṇānaṃ itthiyā vā khattiyāva seṭṭhā, ‘‘hīnā brāhmaṇā’’ti pāḷimudāharitvā yojetabbaṃ. ‘‘Purisena vā purisaṃ karitvāti etthāpi eseva nayo’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
17.52)执杖王等来后是奥迦卡王,他们事处处长久显著说"执杖王"等。关系犯执杖王,犯那利计罗和阿周那。虽有沙等雨只以武器雨灭说"以武器雨"。应见想"这也如是大威力"如是思惧说。
"将掘"是将破。因为这业形"地"依业作者说如"仓破"。所以说"将破"。"糠把"是叶把或糠把。"为何"说"只箭立"等。
怖惊依怖身震毛竖为立毛,但不怖惊因无怖难身不震毛下为不立毛,安稳平安立,但以彼毛下他平安显示以果显因经说"毛下"显示"落毛"等。依语源法语成如怖畏经"我更生毛下住林"。"这"是终语。"如王将给我彼女,王子平安毛下将有"作许从文显。"彼"是黑。"咒"是臂僵咒的息止明名咒。因为如是怖难作咒一向有息止咒如童子明等。"转"是诵。为除他女诽谤令她自由。为置她相应自在和置她殊胜处。"一分"是母分。悲愍为安慰说,非为显高族性。所以说"但世尊"等。
剎帝利最胜释
275."在婆罗门"是虚语,意思是说在婆罗门前从婆罗门得座等。所以说"婆罗门间"。只随吠陀论依信对去他世作,不求它任何他说"对死作食"显示语源。"吉祥等食"这里等字摄取节祀等食。"祭食"是依止恶等作食。因为"将止恶等食"等这里祭是火祭。"客"是宾客。不来者礼食也说"客"说"或礼物食"。"遮"是障。"不遮"是不障。未得剎帝利性因不两善生。所以说"不净"。
276."以女或女作"这里作名普通动作境因为作为动根义摄一切动根说"寻求"。应以"婆罗门女为剎帝利王子妻寻求取或以婆罗门女剎帝利最胜,'婆罗门下'"经引结合。"以男或男作这里也此法";;

1.276) ācariyena vuttaṃ. Tatthāpi hi khattiyakaññāya patibhūtaṃ brāhmaṇakumāraṃ purisaṃ pariyesitvā gahetvā brāhmaṇānaṃ purisena vā khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Kismiñcideva pakaraṇeti ettha pakaraṇaṃ nāma kāraṇaṃ ‘‘etasmiṃ nidāne etasmiṃ pakaraṇe’’tiādīsu (pāci. 42, 90) viya, tasmā rāgādivasena pakkhalite ṭhāne hetubhūteti attho, taṃ pana atthato aparādhova, so ca akattabbakaraṇanti āha ‘‘kismiñcideva dose’’tiādi. Bhassasaddo bhasmapariyāyo. Bhasīyati niratthakabhāvena khipīyatīti hi bhassaṃ, chārikā. ‘‘Vadhitvā’’ti etassa atthavacanaṃ ‘‘okiritvā’’ti.

277. Kammakilesehi janetabbo, tehi vā jāyatīti janito, sveva janeto, manussova . Tathā hi vuttaṃ ‘‘ye gottapaṭisārino’’ti. Tadetaṃ pajāvacanaṃ viya jātisaddavasena bahumhi ekavacananti āha ‘‘pajāyāti attho’’ti. Etasmiṃ janetipi yujjati. Paṭisarantīti gottaṃ paṭicca ‘‘ahaṃ gotamo, ahaṃ kassapo’’tiādinā saraṇaṃ karonti vicinanti.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

Vijjācaraṇakathāvaṇṇanā

278. Imasmiṃ pana siloke āhariyamāne brahmagarukā saddheyyataṃ āpajjissanti, ambaṭṭho ca ‘‘vijjācaraṇasampanno’’ti padaṃ sutvā vijjācaraṇaṃ pucchissati, evamayaṃ vijjācaraṇaparidīpanī desanā mahājanassa sātthikā bhavissatīti passitvā lokanātho imaṃ silokaṃ sanaṅkumārabhāsitaṃ āharīti imamatthampi vibhāvento ‘‘imāya pana gāthāyā’’tiādimāha. Itarathā hi bhagavāpi asabbaññū parāvassayo bhaveyya, na ca yujjati bhagavato parāvassayatā sammāsambuddhabhāvato. Tenāha ‘‘ahampi hi, ambaṭṭha, evaṃ vadāmī’’tiādi. Brāhmaṇasamaye siddhanti brāhmaṇaladdhiyā pākaṭaṃ. Vakkhamānanayena jātivādādipaṭisaṃyuttaṃ.‘‘Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
1.276) 老师说。那里也依剎帝利女为夫的婆罗门青年求男取或以婆罗门男剎帝利最胜,婆罗门下结合。"某处"这里处名因如"此因此处"等,所以意思是在贪等滑处为因,但它义是罪,它是作不应作说"某处过"等。跃字跃义。因为无义投为跃,灰。"杀"这义语"洒"。
277."生者"是以业染生,或以彼生为生者,即生者,只人。如是说"彼等依姓"。这如生语依生字多一语说"义是生"。此在生者也合。"依"是依姓"我瞿昙,我迦叶"等作念寻求。
第一诵分释终。
明行语释
278.但诵此偈时信梵者将信,和暗婆吒闻"明行具足"句将问明行,如是这明行显示说将为大众有义见世导引此仙童说偈显示此义也说"但此偈"等。因为否则世尊也非一切知依他将有,和不合世尊依他因正等觉性。所以说"暗婆吒我也如是说"等。"成婆罗门宗"是婆罗门见显。如将说道理生语等相应。"会合"是合,意思是作不违。;

1.277) ācariyenavuttaṃ. Idāni pana potthakesu ‘‘paṭikkhipitvā’’ti pāṭho dissati, so ayuttova. Kasmāti ce? Na hi pāḷiyaṃ brāhmaṇasamayasiddhaṃ vijjācaraṇaṃ paṭikkhipati, tadeva ambaṭṭhena cintitaṃ vijjācaraṇaṃ ghaṭetvā aviruddhaṃ katvā anuttaraṃ vijjācaraṇaṃ desetīti.

Vādoti laddhi, vacībhedo vā. Tenāha ‘‘brāhmaṇa…pe…ādivacana’’nti. Laddhipi hi vattabbattā vacanameva. Idanti ajjhenajjhāpanayajanayājanādikammaṃ, na vessassa, na khattiyassa, na tadaññesanti atthaṃ ādisaddena saṅgaṇhāti. Sabbatthāti gottavādamānavādesu. Tatthāpi hi gottavādoti gottaṃ ārabbha vādo, kassapassevidaṃ vaṭṭati, na kosiyassātiādivacananti attho. Mānavādoti mānaṃ ārabbha attukkaṃsanaparavambhanavasena vādo, brāhmaṇassevidaṃ vaṭṭati, na suddassātiādivacananti attho. Jātivāde vinibaddhāti jātisannissitavāde paṭibaddhā. Sabbatthāti gottavādavinibaddhādīsu. Gottavādavinibaddhāti hi gottavāde vinibaddhā. Mānavādavinibaddhāti mānavāde vinibaddhā, ye hi brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ attukkaṃsanaparavambhanavasena pavattā, te mānavādavinibaddhā ca honti. Āvāhavivāhavinibaddhāti āvāhavivāhesu vinibaddhā. Ye hi vinibaddhattayavasena ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti evaṃ pavattanakā, te āvāhavivāhavinibaddhā ca hontīti imamatthasesaṃ sandhāya ‘‘esa nayo’’ti vuttaṃ. Āvāhavivāhavinibaddhabhāvavibhāvanatthañhi ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti pāḷiyaṃ vuttaṃ, tadetaṃ jātivādādīhi tīhi padehi yojetabbaṃ. Āvuttiādinayena hi jātivādādayo dvikkhattumatthadīpakā. Tathā hi ācariyena vuttaṃ ‘‘ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti evaṃ pavattanakā’’ti (dī. ni. ṭī. 1.278).

Nanu pubbe vijjācaraṇaṃ puṭṭhaṃ, kasmā taṃ puna pucchatīti codanaṃ sodhento ‘‘tato ambaṭṭho’’tiādimāha. Tattha yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Brāhmaṇasamayasiddhaṃ sandhāya vuttaṃ. Laggissāmāti olaggā antogadhā bhavissāma. Tatoti tāya vijjācaraṇasampadāya. Avakkhipīti avacāsi. Paramatthato avijjācaraṇāniyeva ‘‘vijjācaraṇānī’’ti gahetvā ṭhito hi paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hoti. Yatthāti yassaṃ pana vijjācaraṇasampattiyaṃ. Anuttaravijjācaraṇaṃ sandhāya vuttaṃ. Jānanakiriyāyoge kammampi yujjanakiriyāyoge kattāyeva upapanno. Padhānakiriyāpekkhā hi kārakāti vuttaṃ ‘‘ayaṃ no vijjācaraṇasampadā ñātuṃ vaṭṭatī’’ti. Evamīdisesu. Samudāgamatoti ādisamuṭṭhānato.

279. Kāmaṃ caraṇapariyāpannattā caraṇavasena niyyātetuṃ vaṭṭati, ambaṭṭhassa pana asamapathagamanaṃ nivārento sīlavaseneva niyyātetīti imamatthaṃ vibhāvetuṃ ‘‘caraṇapariyāpannampī’’ti vuttaṃ. Brahmajāle (dī. ni. 1.7, 11, 21) vuttanayena khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyavaseneva. Kiñci kiñci sīlanti brāhmaṇānaṃ jātisiddhaṃ ahiṃsanādiyamaniyamalakkhaṇaṃ appamattakaṃ sīlaṃ. Tasmāti tathā vijjamānattā, attani vijjamānaṃ sīlamattampi nissāya laggeyyāti adhippāyo. ‘‘Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte ‘caraṇa’nti laggeyyā’’ti (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
1.277) 老师说。但现在书中见"拒绝"读法,它不合。若问为何?因为经不拒绝婆罗门宗成明行,只合暗婆吒所思明行作不违说无上明行。
"论"是见或语分。所以说"婆罗门...等语"。因为见也应说只语。"这"以等字摄取诵教施供等业,非吠舍,非剎帝利,非余意。"一切处"在姓论慢论。因为那里也"姓论"是依姓论,意思是迦叶这合,非俱私等语。"慢论"是依慢依自举他贬论,意思是婆罗门这合,非首陀等语。"系生论"是系生依论系。"一切处"在系姓论等。因为"系姓论"是系姓论。"系慢论"是系慢论,因为婆罗门只诵教施供等如是依自举他贬转,它们系慢论。"系娶嫁"是系娶嫁。因为依三系"汝配我,不配我"如是转,它们系娶嫁关涉此余义说"此法"。因为为显系娶嫁性经说"汝配我,不配我",它应与生论等三句合。因为依复等法生论等二次显义。如是老师说"但系娶嫁,它们依三系'汝配我,不配我'如是转"。
岂非前问明行,为何再问显示诘说"从彼暗婆吒"等。那里"哪里"在哪明行具足。关涉婆罗门宗成说。"将系"是系入将有。"从彼"从彼明行具足。"蔑"是说。因为执非明行为"明行"住因为胜义明行分别时他从彼远名除。"哪里"在哪明行具足。关涉无上明行说。知作业在合作业也作者合。因为造作依主要作说"此我等明行具足合知"。如是此等。"等起"是从最初。
279.虽因行摄依行交付合,但遮暗婆吒不等道去依戒交付显示此义说"虽行摄"。梵网说道三种小等差戒。"依戒"是依戒异名。"某些戒"是婆罗门生成无害等止制相少戒。"所以"是因为如是有,意图依自有只戒也系。

1.279) ācariyena vuttaṃ, tadetaṃ aṭṭhakathāyameva sākāravacanassa vuttattā vicāretabbaṃ, adhippāyamattadassanaṃ vā etaṃ. Ayaṃ panettha attho – tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva attani vijjamānasīlamattapaṭisaṃyuttaṭṭhāne ‘‘mayampi caraṇasampannā’’ti laggeyya, tasmā sīlavaseneva niyyātetīti sambandho. Tathāpasaṅgābhāvato pana upari caraṇavaseneva niyyātetīti dassento ‘‘yaṃ panā’’tiādimāha. Rūpāvacaracatutthajjhānaniddeseneva arūpāvacarajjhānānampi niddiṭṭhabhāvāpattito ‘‘aṭṭhapi samāpattiyo ‘caraṇa’nti niyyātitā’’ti vuttaṃ. Tānipi hi aṅgasamatāya catutthajjhānānevāti. Niyyātitāti ca asesato nīharitvā gahitā, nidassitāti attho. Vipassanāñāṇato panāti ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammanīye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’tiādinā nayena vipassanāñāṇato paṭṭhāya.

Catuapāyamukhakathāvaṇṇanā

280.Asampāpuṇantoti ārabhitvāpi sampajjitumasakkonto. Avisahamānoti ārabhitumeva asakkonto. ‘‘Khārī’’ti tāpasaparikkhārassetaṃ adhivacanaṃ, so ca anekabhedoti vibhajitvā dassetuṃ ‘‘araṇī’’tiādi vuttaṃ. Tattha araṇīti heṭṭhimuparimavasena aggidhamanakaṃ araṇīdvayaṃ. Kamaṇḍalūti kuṇḍikā. Sujāti homadabbi. Sujāsaddo hi homakammani habyannādīnamuddharaṇatthaṃ katadabbiyaṃ vattati yathā taṃ kūṭadantasutte ‘‘paṭhamo vā dutiyo vā sujaṃ paggaṇhantāna’’nti (dī. ni. 1.341). Tathā hi imasmiṃyeva ṭhāne ācariyena vuttaṃ ‘‘sujāti dabbī’’ti (dī. ni. ṭī. 1.280). Habyannādīnaṃ sukhaggahaṇatthaṃ jāyatīti hi sujā. Keci pana imamatthamavicāretvā tunnatthameva gahetvā ‘‘sūcī’’ti paṭhanti, tadayuttameva ācariyena tathā avaṇṇitattā. Camati adatīti camaro, migaviseso, tassa vālena katā bījanī cāmarā. Ādisaddena tidaṇḍatighaṭikādīni saṅgaṇhāti. Kucchitena vaṅkākārena jāyatīti kājo yathā ‘‘kālavaṇa’’nti; kacati bhāraṃ bandhati etthāti vā kāco. Duvidhampi hi padamicchanti saddavidū. Khāribharitanti khārīhi paripuṇṇaṃ. Ekena vi-kārena padaṃ vaḍḍhetvā ‘‘khārivividha’’nti paṭhantānaṃ vāde samuccayasamāsena atthaṃ dassento ‘‘ye panā’’tiādimāha.

Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova hoti api khīṇāsavasāmaṇero, kimaṅgaṃ pana bāhirakapabbajiteti anuyogaṃ pati tattha visesaṃ dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Vuttanayenāti ‘‘kappiya…pe… vattakaraṇavasenā’’ti evaṃ vuttanayena. Anekasatasahassasaṃvaravinayasamādānavasena upasampannabhāvassa visiṭṭhabhāvato khīṇāsavasāmaṇeropi puthujjanabhikkhuno paricārakoti vutto.

‘‘Navakoṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsa ca punāpare;

Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. (visuddhi. 1.20; apa. aṭṭha. 2.55; paṭi. ma. aṭṭha. 1.

我来将这段巴利文直译成简体中文：
1.279) 老师说,这因在义注说有相语应考察,或这只显示意图。但这里此义 - "彼彼处系"是在彼彼自有只戒相应处"我等也具行"系,所以依戒交付关系。但因如是无过上依行交付显示说"但彼"等。因为色界第四禅说也得说无色界禅说"八等至也交付'行'"说。因为它们依支等同只第四禅。"交付"是无余取出,意思是显示。"从观智"是从"他如是心等持清净极净无垢离随烦恼柔软适业住得不动引导倾向智见心"等道理。
四堕处语释
280."不达"是虽始不能成就。"不能"是不能始。"担"是苦行者资具此异名,它多差显示分说"钻"等。那里"钻"是下上火生二钻。"瓶"是水瓶。"匙"是供匙。因为匙字转供业取供物等作匙如牺牲经"第一或第二举匙者"。如是在此处老师说"匙是匙"。因为为善取供物等生为匙。但有些不察此义只取缝义读"针",它不合因为老师不如是释。"吹"生不善曲相为筐如"黑林";或系重于此为筐。因为声知者欲二语。"担满"是满担。增一转字读"担种种"者论以总合释显示义说"但彼"等。
岂非具足比丘的教任何不具足实是侍者虽漏尽沙弥,何况外出家者对此诘显示彼差异说"虽"等。"说道理"是如说"依许可...等作务"如是说道理。因为依受持多百千自制律具足性殊胜漏尽沙弥也说凡夫比丘侍者。
"九千俱胝,八十百俱胝;
五十百千,和三十六;
此等自制律,正觉说;
略门说示,学在律制。"

2.37);

Evaṃ vuttappabhedānaṃ anekasatasahassānaṃ saṃvaravinayānaṃ samādāya sikkhanena uparibhūtā aggabhūtā sampadāti hi upasampadā, tāya cesa upasampadāya puthujjanabhikkhu upasampannoti.

Ayaṃ panāti yathāvuttalakkhaṇo tāpaso. Tāpasā hi kammavādikiriyavādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajitumāgatānaṃ vināva titthiyaparivāsena khandhake pabbajjā anuññātā. Tapo etesamatthīti tāpasā ta-kārassa dīghaṃ katvā. ‘‘Lomasā’’tiādīsu viya hi sa-paccayamicchanti saddavidū. Idaṃ vuttaṃ hoti – kāmaṃ khīṇāsavopi sāmaṇero puthujjanassa bhikkhuno atthato paricārakova hoti, so pana vattakaraṇamatteneva paricārako, na lāmakabhāvena. Tāpaso tu guṇavasena ceva veyyāvaccakaraṇavasena ca lāmakabhāveneva paricārako, na vattakaraṇamattena, evamimesaṃ nānākaraṇaṃ sandhāya tāpasasseva paricārakatā vuttāti.

‘‘Kasmā’’tiādinā codako kāraṇaṃ codeti. ‘‘Yasmā’’tiādinā ācariyo kāraṇaṃ dassetvā pariharati. Evaṃ saṅkhepato pariharitamatthaṃ vivarituṃ ‘‘imasmiñhī’’tiādi vuttaṃ. Asakkontanti asamatthanena vippaṭipajjantaṃ alajjiṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Bahujanasammatāti mahājanena seṭṭhasammatā. Aññeti apare bhikkhū. Idhāti tāpasapabbajjāya. Chandena saha carantīti sachandacārino, yathākāmaṃ paṭipannakāti vuttaṃ hoti. Anusikkhantoti diṭṭhānugatiyā sikkhanto. Tāpasāva bahukā honti, na bhikkhū.

Kudālapiṭakānaṃ nibbacanaṃ heṭṭhā vuttameva. Bahujanakuhāpanatthanti bahuno janassa vimhāpanatthaṃ . Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsarukkhadaṇḍādīhi nānāvidhasamidhādārūhi. Homakaraṇavasenāti yaññakaraṇavasena.

Udakavasenettha pānāgāraṃ. Tenāha ‘‘pānīyaṃ upaṭṭhapetvā’’tiādi. Yaṃ bhattapuṭaṃ vā yāni taṇḍulādīni vāti sambandho. Ambilayāgu nāma takkādiambilasaṃyuttā yāgu. Taṇhādīhi āmasitabbato cīvarādi āmisaṃ nāma. Vaḍḍhiyāti diguṇatiguṇādivaḍḍhiyā. Kuṭumbaṃ saṇṭhapetīti dhanaṃ patiṭṭhāpeti. Yathāvuttamatthaṃ pāḷiyaṃ nidassanamattena vuttanti āha ‘‘idaṃ panassa paṭipattimukha’’nti, idaṃ pana pāḷivacanaṃ assa catutthassa puggalassa kohaññapaṭipattiyā mukhamattanti attho. Kasmāti ce? So hi nānāvidhena kohaññena lokaṃ vimhāpayanto tattha acchati. Tenāha ‘‘iminā hī’’tiādi. Evanti ‘‘tattha pānīyaṃ upaṭṭhapetvā’’tiādinā vuttanayena.


我来将这段巴利文直译成简体中文：
2.37) 如是说差别多百千自制律受持学为上为最胜具足为具足戒,以此具足戒此凡夫比丘具足。
"但这"是如说相苦行者。因为苦行者业论作论,非教对立,因此他们来出家经典许无外道住期出家。有苦行为苦行者长 ta 音。因为声知者欲如"多毛"等 sa 缀。这说 - 虽漏尽沙弥实凡夫比丘侍者,但他只依作务侍者,非依下劣。但苦行者依德和作事依下劣侍者,非只作务,如是关涉此等差异说只苦行者侍者。
"为何"等诘者问因。"因为"等阿阇黎显示因答。如是略答义说"因为此"等显。"不能"是不堪依邪行无惭。"如剃刀刃"是如在剃刀刃顶行走。"众人许"是大众许最胜。"他"是余比丘。"此"在苦行出家。"随欲行"是随欲行,意思说如欲行。"随学"是依见随学。苦行者多,非比丘。
铲篮语源如前说。"为欺众"是为令众惊。"火堂"是供火堂。"多薪"是以波罗奢树枝等多种柴等薪。"依供"是依祭。
此依水饮堂。所以说"备饮"等。关系"彼饭包或彼米等"。"酸粥"是以酪等酸合粥。因为以爱等触衣等名物。"利"是二倍三倍等利。"立家"是立财。显示经中如说义说"但这他行门",意思是但这经语是他第四人伪行门。若问为何?因为他以种种伪令世惊住彼。所以说"因为以此"等。"如是"是如"彼备饮"等说道理。


‘‘Sabbāpi tāpasapabbajjā niddiṭṭhā’’ti dhammādhiṭṭhānanayena dassitameva puggalādhiṭṭhānanayena vivarituṃ ‘‘aṭṭhavidhā hī’’tiādi vuttaṃ. Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggamāsatilādīni bhikkhācariyaniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkikāya bhattabhikkhāya jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā, taṇḍulabhikkhāya eva jīvikāti vuttaṃ hoti. Uñchācariyā hi khalādīni gantvā upatiṭṭhitvā manussehi diyyamānaṃ khalaggaṃ nāma dhaññaṃ paṭiggaṇhanti, anaggipakkikā pana tādisamapaṭiggaṇhitvā taṇḍulameva paṭiggaṇhantīti ayametesaṃ viseso. Na sayaṃ pacantīti asāmapākā, pakkabhikkhāya eva jīvikā. Ayo viya kaṭṭhino muṭṭhippamāṇo pāsāṇo ayamuṭṭhi nāma, tena vattantīti ayamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātāpitaṃ phalaṃ bhuñjanti sīlenāti pavattaphalabhojino. Paṇḍupalāsasaddassa ekasesanayena dvidhā attho, jiṇṇatāya paṇḍubhūtaṃ palāsañceva jiṇṇapakkabhāvena taṃsadisaṃ pupphaphalādi cāti. Tena vakkhati ‘‘sayaṃ patitāneva pupphaphalapaṇḍupalāsādīni khādantā yāpentī’’ti, (dī. ni. aṭṭha. 1.280) tena vattantīti paṇḍupalāsikā, sayaṃpatitapaṇṇapupphaphalabhojino. Idāni te aṭṭhavidhepi sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Keṇiyajaṭilavatthu khandhakavaṇṇanāya (mahāva. aṭṭha. 300) gahetabbaṃ.

Saṅkaḍḍhitvāti bhikkhācariyāvasena ekajjhaṃ katvā.

Taṇḍulabhikkhanti taṇḍulameva bhikkhaṃ. Bhikkhitabbā yācitabbā, bhikkhūnaṃ ayanti vā bhikkhāti hi bhikkhāsaddo taṇḍulādīsupi niruḷho. Tena vuttaṃ ‘‘pacitvā paribhuñjantī’’ti.

Bhikkhāpariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā bhikkhāya pariyesanā nāma dīnavuttibhāvena dukkhā.

Ye pana ‘‘pāsāṇassa pariggaho nāma dukkho pabbajitassā’’ti danteheva uppāṭetvā khādanti, te dantavakkalikā nāmāti ayaṃ aṭṭhakathāmuttakanayo.

Paṇḍupalāsasaddo pupphaphalavisayopi sadisatākappanenāti dasseti ‘‘pupphaphalapaṇḍupalāsādīnī’’ti iminā.

Teti paṇḍupalāsikā. Nidassanamattametaṃ aññesampi tathā bhedasambhavato. Pāpuṇanaṭṭhāneti gahetuṃ sampāpuṇanaṭṭhāne. Ekarukkhatoti paṭhamaṃ upagatarukkhato.

Kathamettāvatā sabbāpi tāpasapabbajjā niddiṭṭhāti codanā na tāva visodhitāti āha ‘‘imā panā’’tiādi. Catūhiyevāti ‘‘khārividhamādāyā’’tiādinā vuttāhi pavattaphalabhojanikā, kandamūlaphalabhojanikā, agyāgārikā, āgārikā ceti catūhi eva tāpasapabbajjāhi. Agāraṃ bhajantīti agāraṃ nivāsabhāvena upagacchanti. Iminā hi ‘‘catudvāraṃ agāraṃ karitvā acchatī’’tiādinā idha vuttāya catutthāya tāpasapabbajjāya tesamavarodhataṃ dasseti. Evamitaresupi paṭilomato yojanā veditabbā. Aggiparicaraṇavasena agyāgāraṃ bhajanti. Evaṃ pana tesamavarodhataṃ vadanto tadanurūpaṃ imesampi paccekaṃ duvidhataṃ dassetīti daṭṭhabbaṃ.



我来将这段巴利文直译成简体中文：
"说示一切苦行出家"依法住道理显示以依人住道理开显说"因为八种"等。在场等处近立人前依乞食法聚集稻豆胡麻等为拾,那为行活他们为拾行者。依火熟饭食乞活为火熟者,非火熟非火熟者,意思说只依米乞活。因为拾行者去场等近立受人给称场谷,但非火熟者不受如是只受米,这是他们差异。"不自煮"为不自煮者,只依熟食乞活。铁如硬拳量石名铁拳,以彼活为铁拳者。以齿拔树皮名齿皮,以彼活为齿皮者。习食树等令落果为落果食者。黄叶声依一余法二义,因老变黄叶和因老熟如是花果等。所以将说"活食自落花果黄叶等",以彼活为黄叶者,食自落叶花果者。现显示彼八种自相说"彼"等。羯腻耶结发者事应取律注。
"聚集"是依乞食一处作。
"米乞"是只米乞。应乞应求,或比丘此为乞因为乞声立米等。所以说"煮食"。
"乞求名苦"是从他家家去寻乞名依贫活苦。
但彼"石摄名苦出家者"以齿拔食,名齿皮者这是义注外道理。
以相似计黄叶声也境花果显示以"花果黄叶等"此。
"彼"是黄叶者。这只显示因为余也如是有差。"到处"是到取处。"一树"是最初到树。
如何尔许说示一切苦行出家诘未清故说"但此"等。"只四"是以"取担种"等说落果食者、根果食者、事火堂者、住家者四苦行出家。"事家"是依住近家。因为以"造四门家住"等显示此说第四苦行出家摄彼等。如是应知余也反结合。依事火近火堂。但如是说摄彼等应见此等也显示随顺彼各二种。

281. Ācariyena pokkharasātinā saha pavattatīti sācariyako, tassa. Apāyamukhampīti vināsakāraṇampi. Pageva vijjācaraṇasampadāya sandissaneti pi-saddo garahāyaṃ. Tena vuttaṃ ‘‘api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’tiādi. Tatrāyamaṭṭhakathāmuttakanayo – ‘‘no hidaṃ bho gotamā’’ti sandissanaṃ paṭikkhipitvā asandissanākārameva vibhāvetuṃ ‘‘ko cāha’’ntiādi vuttaṃ. Sācariyako ahaṃ ko ca kīdiso hutvā anuttarāya vijjācaraṇasampadāya sandissāmi, anuttarā vijjācaraṇasampadā kā ca kīdisā hutvā sācariyake mayi sandissati, ārakā ahaṃ…pe… sācariyakoti saha pāṭhasesena yojanā.

282. Apāye vināsanupāye niyutto āpāyiko. Tabbhāvaṃ na paripūreti paripūretuṃ na sakkotīti aparipūramāno, tabbhāvena aparipuṇṇoti attho. Attanā āpāyikena hontenāpi tabbhāvaṃ aparipūramānena pokkharasātinā esā vācā bhāsitāti atthato sambandhattā katvatthe cetaṃ paccattavacananti āha ‘‘āpāyikenāpi aparipūramānenā’’ti. Apica attanā aparipūramānena āpāyikenāpi sayaṃ aparipūramānāpāyikena hutvāpi pokkharasātinā esā vācā bhāsitāti atthayuttito itthambhūtalakkhaṇe cetaṃ paccattavacanantipi evaṃ vuttaṃ. Añño hi saddakkamo, añño atthakkamoti. Keci pana ‘‘karaṇatthameva dassetuṃ evaṃ vutta’’nti vadanti, tadayuttameva padadvayassa kattupadena samānatthattā, samānatthānañca padānaṃ aññamaññaṃ karaṇabhāvānupapattito, alamatipapañcena.

Pubbakaisibhāvānuyogavaṇṇanā

283. Dīyateti datti, sā eva dattikanti āha ‘‘dinnaka’’nti. Adātukāmampi dātukāmaṃ katvā sammukhā paramāvaṭṭeti sammūḷhaṃ karoti etāyāti sammukhāvaṭṭanī. Tenāha ‘‘na demīti vattuṃ na sakkotī’’ti. Puna tassāti brāhmaṇassa. Kāraṇānurūpaṃ rājūnaṃ puṇṇapattanti āha ‘‘kasmā medinno’’ti. Saṅkhapalitakuṭṭhanti dhotasaṅkhamiva setakuṭṭhaṃ. Setapokkhararajatato guṇasamānakāyattā evamāha. Anugacchatīti paramanubandhati.

Yadi duvidhenapi kāraṇena rājā brāhmaṇassa sammukhābhāvaṃ na deti, atha kasmā tadupasaṅkamanaṃ na paṭikkhittanti āha ‘‘yasmā panā’’tiādi. ‘‘Khettavijjāyāti nītisatthe’’ti (dī. ni. ṭī. 1.283) ācariyena vuttaṃ. Heṭṭhāpi brahmajālavaṇṇanāyaṃ evaṃ vuttaṃ ‘‘khettavijjāti abbheyyamāsurakkharājasatthādinītisattha’’nti. (Dī. ni. aṭṭha. 1.21) dussamettha tirokaraṇiyaṃ. Tenāha ‘‘sāṇipākārassa anto ṭhatvā’’ti. Antasaddena pana tabbhāvena pade vaḍḍhiyamāne dussantaṃ yathā ‘‘vananto’’ti. ‘‘Payātanti saddhaṃ, sassatikaṃ vā. Tenāha abhiharitvā dinna’’nti ācariyena vuttaṃ, tasmā matakabhattasaṅkhepena vā niccabhattasaṅkhepena vā abhiharitvā dinnaṃ bhikkhanti attho veditabbo. ‘‘Ayaṃ panā’’tiādi atthāpattivacanaṃ. Niṭṭhanti nicchayaṃ. Kasmā pana bhagavā brāhmaṇassa evarūpaṃ amanāpaṃ mammavacanaṃ avocāti codanaṃ kāraṇaṃ dassetvā sodhetuṃ ‘‘idaṃ panā’’tiādi vuttaṃ. Rahassampi paṭicchannampi mammavacanaṃ pakāsesīti sambandho.



我来将这段巴利文直译成简体中文：
281.与阿阇黎莲华色共转为有师,他的。"也堕处"是也灭因。"何况明行具足显"pi 字为诃责。所以说"你与师也显此无上明行具足耶"等。这里这义注外道理 - "不,乔达摩尊"拒绝显示为显示不显相说"我谁"等。有师我是谁如何而显无上明行具足,无上明行具足是何如何而显于有师我,我远...有师如是与余经合。
282."堕者"依灭道从事堕。不充满彼性不能充满为不充满,意思是以彼性不满。以自堕者虽有也不充满彼性莲华色说此语因为义关系这作义主格说"以堕者也不充满"。又以自不充满堕者也作自不充满堕者莲华色说此语因为义合这主格也如是说如是相。因为一声次第,一义次第。但有些说"只为显示具格如是说",它不合因为二语与作者语同义,和同义语不合互为具格,止多言。
前仙人依止释
283."给"为施,它为施说"所施"。令不欲施也作欲施面前最转为迷惑以此为面转。所以说"不能说不给"。又"他的"是婆罗门的。随因王充钵说"为何给我"。"贝白癞"是如洗贝白癞。因为身同白莲银德如是说。"随"是最随。
若二因王不给婆罗门面前,为何不拒近说"但因为"等。老师说"田明是政论"。下梵网释也如是说"田明是战争护王政论等"。此布作隐。所以说"立布帷内"。但以内字以彼性增语内布如"林内"。老师说"行是信,或常。所以说运给",所以应知意思是以死食略或常食略运给食。"但这"等是得义语。"结"是决定。但为何世尊说婆罗门如是不喜要语诘显示因清说"但这"等。关系"显示秘密也隐藏要语"。

284. Rājāsanaṃ nāma hatthikkhandhapadesaṃ sandhāya ‘‘hatthigīvāya vā nisinno’’ti pāḷiyaṃ vuttaṃ. Rathūpatthareti rathassa upari attharitapadese. Tenāha ‘‘rathamhī’’tiādi. Uggatuggatehīti uggatānamatisayena uggatehi. Na hi vicchāsamāso lokikehi abhimatoti. Rañño apaccaṃ rājañño, bahukattaṃ pati, ekasesanayena vā ‘‘rājaññehī’’ti vuttaṃ. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tadevidhādhippetaṃ, na rahassamantanaṃ suddādīhipi suyyamānassa icchitattā. Tena vuttaṃ ‘‘atha āgaccheyya suddo vā suddadāso vā’’tiādi. Tādisehiyevāti rañño ākārasadiseheva. Tassatthassa sādhanasamatthaṃ vacanaṃ raññā bhaṇitaṃ yathā, tathā sopi tassatthassa sādhanasamatthameva bhaṇitaṃ vacanaṃ apinu bhaṇatīti yojetabbaṃ.

285.‘‘Pavattāro’’ti etassa pāvacanabhāvena vattāroti saddato attho. Yasmā pana te tathābhūtā mantānaṃ pavattakā nāma, tasmā adhippāyato atthaṃ dassetuṃ ‘‘pavattayitāro’’ti vuttaṃ. Vadasaddena, hi tupaccayena ca ‘‘vattāro’’ti padasiddhi, tathā vatusaddena ‘‘pavattayitāro’’ti. Idaṃ ācariyassa (dī. ni. ṭī. 

我来将这段巴利文直译成简体中文：
284.关涉象背处说经"或坐象颈"名王座。"车覆"在车上覆处。所以说"在车"等。"最高高"是以高者极高。因为重复复合不为世人所喜。王子王族,对多,或依一余法说"王族"。"明议"是显议。这里意指此,非密议因为欲首陀等也闻。所以说"若来首陀或首陀奴"等。"如是等"是如王相等。应结合如王说能成就彼义语,如是他也说能成就彼义语耶。
285."转者"声义是以教语义说者。但因为他们如是为咒语转起者,所以为显示意图义说"转起者"。因为以说声和 tu 缀"说者"语成,如是以 vatu 声"转起者"。这是阿阇黎的;;

1.285) ca ācariyasāriputtattherassa ca mataṃ. Vatusaddeneva ‘‘pavattāro’’ti padasiddhiṃ dassetītipi keci vadanti. Padadvayassa tulyādhikaraṇattā ‘‘mantamevā’’ti vuttaṃ. ‘‘Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva taṃ taṃ atthapaṭipattihetutāya pada’’nti hi tulyādhikaraṇaṃ hoti, anupanītāsādhāraṇatāya rahassabhāvena vattabbāya mantanakiriyāya padamadhigamupāyantipi mantapadanti aṭṭhakathāmuttako nayo. Gītanti gāyanavasena sajjhāyitaṃ, gāyanampidha udattānudattādisarasampādanavaseneva adhippetanti vuttaṃ ‘‘sarasampattivasenā’’ti. Pāvacanabhāvena aññesaṃ vuttaṃ. Tamaññesaṃ vādāpanavasena vācitaṃ. Saṅgahetvā uparūpari saññūḷhāvasena samupabyūḷhaṃ. Iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ. Yathāvuttanayeneva piṇḍaṃ katvā ṭhapitaṃ. Aññesaṃ vācitaṃ anuvācentīti aññesaṃ kammabhūtānaṃ tehi vācāpitaṃ mantapadaṃ etarahi brāhmaṇā aññesaṃ anuvācāpenti.

Tesanti mantakattūnaṃ. Dibbacakkhuparibhaṇḍaṃ yathākammūpagañāṇaṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisañca pubbenivāsānussatiñāṇaṃ sandhāya ‘‘dibbena cakkhunā’’ti vuttaṃ. Ato dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādīni ceva dibbacakkhusadisena pubbenivāsānussatiñāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvāti attho gahetabbo. Rūpameva hi paccuppannaṃ dibbacakkhussa ārammaṇanti tamidha aṭṭhānagataṃ hoti. Pāvacanena saha saṃsanditvāti yaṃ kassapasammāsambuddhena vuttaṃ vaṭṭasannissitaṃ vacanaṃ, tena saha saṃsanditvā aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkhato hoti. Ganthiṃsūti pajjagajjabandhavasena sakkatabhāsāya bandhiṃsu. Aparā pareti aṭṭhakādīhi aparā aññepi pare pacchimā okkākarājakālādīsu uppannā. Pāṇātipātādīni pakkhipitvāti aṭṭhakādīhi ganthitamantapadesveva pāṇātipātādikilesasannissitapadānaṃ tattha tattha pakkhipanaṃ katvā. Viruddhe akaṃsūti suttanipāte brāhmaṇadhammikasuttādīsu (su. ni. brāhmaṇadhammikasutta) āgatanayena saṃkilesikatthadīpanato paccanīkabhūte akaṃsu. Isīti nidassanamattaṃ. ‘‘Isi vā isitthāya paṭipanno vā’’ti hi vattabbaṃ. Kasmā panettha paṭiññāgahaṇavasena desanāsotapatitaṃ na karotīti āha ‘‘idha bhagavā’’tiādi. Idhāti ‘‘tyāhaṃ mante adhīyāmi, ‘sācariyako’ti tvaṃ maññasī’’ti vuttaṭṭhāne. Paṭiññaṃ aggahetvāti yathā heṭṭhā paṭiññā gahitā, tathā ‘‘taṃ kiṃ maññasi ambaṭṭha, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipanno sācariyakoti, no hidaṃ bho gotamā’’ti evaṃ idha paṭiññaṃ aggahetvā.



我来将这段巴利文直译成简体中文：
1.285) 和阿阇黎舍利弗长老的见。有些说只以vatu声显示"转者"语成。因为二语同依说"只咒"。因为"除首陀外密说义咒只是彼彼义行因为道"为同依,未授共因秘密应说思维作为得道也为咒道为义注外道理。"歌"是依唱诵,这里歌也意指只依高低等音成就说"依音成就"。依教说他。那依令他说教他。摄积上上聚为累积。依梨俱吠陀夜柔吠陀娑摩吠陀等,那里也各依咒梵等,依诵颂等作堆。如说道理作块住。他们教他们为所作令教咒道现在婆罗门令他们随教。
"他们"是咒造者。天眼边随业趣智,和似天眼依现见义宿住随念智关涉说"以天眼"。所以应取意思是以天眼边随业趣智见众生业自性等和以似天眼宿住随念智见过去劫婆罗门诵咒法。因为只现色为天眼境这里不到处。与教一起随顺是与迦叶正觉说轮回依语一起随顺作不违。因为他们不现见解脱依义。"结"是依偈散依梵语结。"后后"是后于阿吒迦等其他后生于郁迦迦王时等。"插入杀等"是在阿吒迦等结咒道插入杀生等烦恼依语彼彼。"作违"是依经集婆罗门法经等来道因为显示染污义作对。"仙"是只显示。因为应说"仙或行仙"。但为何此不依取许道理说说"此世尊"等。"此"在说"我诵咒,你想'有师'"处。"不取许"是如下取许,如是此"暗婆吒你想何,尔时你将有师为仙或行仙耶?不,乔达摩尊"如是此不取许。

286.Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Rajojalladharāti pakatirajasedādijalladharā. Pākārapurisaguttīti pākārāvaraṇaṃ, purisāvaraṇañca. Ettha pana ‘‘nirāmagandhā’’ti etena tesaṃ dasannaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, ‘‘anitthigandhā, brahmacārino’’ti ca etena ekavihāritaṃ, ‘‘rajojalladharā’’ti etena maṇḍanavibhūsanābhāvaṃ, ‘‘araññāyatane pabbatapādesu vasiṃsū’’ti etena manussūpacāraṃ pahāya vivittavāsaṃ, ‘‘vanamūlaphalāhārā vasiṃsū’’ti etena sālimaṃsodanādipaṇītāhāra paṭikkhepaṃ, ‘‘yadā’’tiādinā yānavāhanapaṭikkhepaṃ, ‘‘sabbadisāsū’’tiādinā rakkhāvaraṇapaṭikkhepaṃ. Evañca dassento micchāpaṭipadāpakkhikaṃ sācariyakassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kathañhi nāma te bhavissati sallekhapaṭipattiyuttatāti. ‘‘Evaṃ su te’’tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātītipi vibhāveti. Idañhi vakkhamānāya pāḷiyā piṇḍatthadassananti.

Dussapaṭṭikā dussapaṭṭaṃ. Dussakalāpo dussaveṇī. Veṭhakehīti veṭhakapaṭṭakehi, dussehi saṃveṭhetvā katanamitaphāsukāhīti vuttaṃ hoti. Kappetunti kattarikāya chindituṃ. Kappitavālehīti etthāpi eseva nayo. ‘‘Na bhikkhave massu kappāpetabba’’ntiādīsu (cūḷava. 275) viya hi kapusaddo chedane vattati. Yuttaṭṭhānesūti gīvāsīsavāladhīsu. Vālāti tesu ṭhānesu jāyamānā lomā. Sahacaraṇavasena, ṭhānīnāmena vā ‘‘kuttavālā’’ti vuttā. Keci pana ‘‘vāḷayuttattā’’ti pāṭhaṃ kappetvā vāḷarūpayuttattāti atthaṃ vadanti, pāḷiyānapekkhanameva tesaṃ doso. ‘‘Kuttavālehi vaḷavārathehī’’ti pāḷiyaṃ vuttaṃ. Samantānagaranti nagarassa samantato. Pākārassa adhobhāge katasudhākammaṃ ṭhānaṃ nagarassa samīpe kattabbato, upakārakaraṇato ca ‘‘upakārikā’’ti vuccati. Nagarassa upakārikā etāsanti nagarūpakārikāyo, rājadhānīapekkhāya itthiliṅganiddeso. Tenāha ‘‘idha panā’’tiādi. Matīti vicikicchāvasena anekaṃsikajānanā. Upari desanāya avaḍḍhakāraṇaṃ dassento ‘‘idaṃ bhagavā’’tiādimāha. Pāḷiyaṃ so maṃ pañhenāti so jano maṃ pucchāvasena sodheyya. Ahaṃ veyyākaraṇena sodhessāmīti ahampimaṃ vissajjanāvasena sodhessāmīti yathārahamadhikāravasena attho veditabbo.

Dvelakkhaṇadassanavaṇṇanā



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286."无腥气"是离烦恼不净义臭气。"无女气"是以不堪女气味也离女气。"着尘垢"是着自然尘汗等垢。"墙人护"是墙障和人障。但此"无腥气"以此显示彼十婆罗门断烦恼,"无女气,梵行"以此独住,"着尘垢"以此无装饰,"住林处山麓"以此舍人处住远离,"食林根果住"以此拒绝精米肉饭等胜食,"若"等拒绝乘具,"一切方"等拒绝护障。如是显示依有师暗婆吒邪行分住,依圣律正行彼等婆罗门住也是邪行。如何说他们具减损行。"如是彼等"等世尊呵责制止暗婆吒也显示。因为这是将说经摄义显示。
"布片"是布片。"布束"是布编。"缠"是以缠布片,意思说以布缠作弯曲胁。"理"是以剪刀断。"理毛"此也此理。因为如"诸比丘不应令理须"等理字转断。"相应处"是颈头毛等。"毛"是生彼处毛。依俱行或以处名说"调毛"。但有些修"因结毛"读为因具结毛形说义,他们过在不观经。经说"以调毛骏马车"。"遍城"是城遍。城墙下作灰工处因应作城近和作助称"助"。城助彼等为城助,依王都观女性语。所以说"但此"等。"思"是依疑不定知。显示上说不增因说"此世尊"等。经中"彼我以问"是彼人依问清我。"我以说清"是我也依答清我,应知如是依随宜增上义。
二相显释

287.‘‘Nisinnāna’’ntiādi anādare sāmivacanaṃ, visesanaṃ vā. Saṅkucite iriyāpathe anavasesato lakkhaṇānaṃ dubbibhāvanato ‘‘na sakkotī’’ti vuttaṃ, tathā suvibhāvanato pana ‘‘sakkotī’’ti. Pariyesanasukhatthameva tadāciṇṇatā daṭṭhabbā. Tenāti duvidhenapi kāraṇena.

Gavesīti ñāṇena pariyesanamakāsi. Gaṇayantoti ñāṇeneva saṅkalayanto. Samānayīti sammā ānayi samāhari. ‘‘Kaṅkhatī’’ti padassa ākaṅkhatīti atthoti āha ‘‘aho vatā’’tiādi. Anupasaggampi hi padaṃ katthaci saupasaggamiva atthavisesavācakaṃ yathā ‘‘gotrabhū’’ti. Tato tato sarīrappadesato. Kicchatīti kilamati. Tenāha ‘‘na sakkoti daṭṭhu’’nti. Tāyāti ‘‘vicinanto kicchatī’’ti vuttāya vicikicchāya. Tatoti sanniṭṭhānaṃ agamanato. Evaṃ ‘‘kaṅkhatī’’ti padassa āsisanatthataṃ dassetvā idāni saṃsayatthataṃ dassento ‘‘kaṅkhāya vā’’tiādimāha. Tattha kaṅkhāyāti ‘‘kaṅkhatī’’ti padena vuttāya kaṅkhāya. Asatvapadhānañhi ākhyātikaṃ. Esa nayo sesesupi. Avatthāpabhedagatā vimati eva ‘‘tīhi dhammehī’’ti vuttā, tippakārehi saṃsayadhammehīti attho. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.

Vatthikosenāti nābhiyā adhobhāgasaṅkhāte vatthimhi jātena liṅgapasibbakena. ‘‘Aṇḍakoso’’tiādīsu (ma. ni. 1.152, 189; 2.27; a. ni. 7.71; pārā. 11) viya hi kosasaddo pariveṭhakapasibbake vattati. Vatthena guhitabbattā vatthaguyhaṃ. Yasmā bhagavato kosohitaṃ vatthaguyhaṃ sabbabuddhāveṇikaṃ aññehi asādhāraṇaṃ suvisuddhakañcanamaṇḍalasannibhaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaparicitabrahmacariyādhikāratāya, saṇṭhitasaṇṭhānasampattiyā ca kopīnampi samānaṃ akopīnameva jātaṃ. Tena vuttaṃ ‘‘bhagavato hī’’tiādi. Varavāraṇassevāti varagandhahatthino iva. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo. Tanumudusukumārādīsu panassa guṇesu vicāraṇā eva nāhosi.

288. ‘‘Tathārūpa’’nti idaṃ samāsapadanti āha ‘‘taṃrūpa’’nti. Etthāti yathā ambaṭṭho kosohitaṃ vatthaguyhamaddassa, tathā iddhābhisaṅkhāramabhisaṅkharaṇe. Iminā hi ‘‘tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharī’’tiādipāḷiparāmasanaṃ, ato cettha saha iddhābhisaṅkhāranayena vatthaguyhadassanakāraṇaṃ milindapañhāpāṭhena (mi. pa. 3.3) vibhāvitaṃ hoti. Keci pana ‘‘vatthaguyhadassane’’ti parāmasanti, tadayuttameva. Na hi taṃ pāḷiyaṃ, aṭṭhakathāyañca atthi, yaṃ evaṃ parāmasitabbaṃ siyā, iddhābhisaṅkhāranayo ca avibhāvito hoti. Kimettha aññena vattabbaṃ catupaṭisambhidāpattena chaḷabhiññena vādīvarena bhadantanāgasenattherena vuttanayeneva sampaṭicchitabbattā. Hirī karīyate etthāti hirikaraṇaṃ, tadeva okāso tathā, hiriyitabbaṭṭhānaṃ. Uttarassāti suttanipāte āgatassa uttaramāṇavassa (ma. ni. 

我来将这段巴利文直译成简体中文：
287."坐"等为不敬属格，或为限定。因弯曲威仪无余难显相说"不能"，如是善显故"能"。应见彼为寻求乐故习。"彼"是以二因。
"寻"是以智作寻求。"数"是以智计数。"集"是正引集合。"欲"语义为希望说"啊愿"等。因为无前缀语有时如有前缀表特义如"种姓"。从彼彼身处。"苦"是疲劳。所以说"不能见"。"彼"是说"寻求苦"疑。"彼"是从不到决定。如是显示"欲"语希望义现显示疑义说"或以疑"等。其中"以疑"是以"欲"语所说疑。因为动词不以有为主。此理余也。只分位别疑说"以三法"，意思是三种疑法。"混浊"是不净因混浊。
"阴囊"是脐下名阴生囊。因为如"囊"等囊语转缠囊。因为以阴藏为阴藏。因为世尊收藏阴藏是一切佛不共他人不共极净金轮似，以自形相住美如纯种香象最胜最美，如开金莲光茎环美，如黄昏日照水间所表满月轮美以自光胜照，以无外内垢染，以长时习梵行增上，以住形相具也作隐处不隐处生。所以说"因为世尊"等。"如上象"是如上香象。"广"是宽。因为只此他疑。但细软妙等德他无思。
288."如是相"这是复合语说"彼相"。"此"是如暗婆吒见收藏阴藏如是神变加行加行。因为以此关涉"加行如是神变加行"等经，所以此依神变加行道也以弥兰陀问经显示阴藏见因。但有些关涉"阴藏见"，它不合。因为它无经义注可如是关涉，神变加行道也不显。此何说余因为应受四无碍得六通论师上尊那先长老说道。此作惭为惭处，如是为应惭处。"上"是经集来上摩纳婆。

2.384). Sabbesampi cetesaṃ vatthu suttanipātato gahetabbaṃ.

Chāyanti paṭibimbaṃ. Kathaṃ dassesi, kīdisaṃ vāti āha ‘‘iddhiyā’’tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpakameva, na pakativatthaguyhaṃ, tañca buddhasantānato vinimuttattā rūpakamattaṃ bhagavatā sadisavaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakameva hoti, evañca katvā appakatthena ka-kārena visesitavacanaṃ upapannaṃ hoti. Chāyārūpakamattaṃ iddhiyā abhisaṅkharitvā dassesīti sambandho. ‘‘Taṃ pana dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dassetī’’ti (dī. ni. ṭī. 1.288) ācariyā vadanti. Tadetaṃ bhadantanāgasenattherena vuttena iddhābhisaṅkhatachāyārūpakamattadassanavacanena saṃsandati ceva sameti ca yathā taṃ ‘‘khīrena khīraṃ, gaṅgodakena yamunodaka’’nti daṭṭhabbaṃ. Tathāvacaneneva hi sesabuddharūpassa taṅkhaṇe adassitabhāvo atthato āpanno hoti. Nivāsananivatthatādivacanena panettha buddhasantānato vinimuttassapi chāyārūpakassa nivāsanādiabahigatabhāvo dassito, na ca codetabbaṃ ‘‘kathaṃ nivāsanādiantaragataṃ chāyārūpakaṃ bhagavā dasseti, kathañca ambaṭṭho passatī’’ti. Acinteyyo hi iddhivisayoti. Chāyaṃ diṭṭheti chāyāya diṭṭhāya. Etanti chāyārūpakaṃ. Bujjhanake sati jīvitanimittampi hadayamaṃsaṃ dasseyyāti adhippāyo. Ninnetvāti nīharitvā. Ayameva vā pāṭho. Kallosīti vissajjane tvaṃ kusalo cheko asi, yathāvutto vā vissajjanāmaggo upapanno yutto asīti attho. ‘‘Kusalo’’ti keci paṭhanti, ayuttametaṃ. Milindapañhe hi sabbattha vissajjanāvasāne ‘‘kallo’’ icceva diṭṭhoti.

Ninnāmetvāti mukhato nīharaṇavasena kaṇṇasotādiabhimukhaṃ paṇāmetvā, adhippāyameva dassetuṃ ‘‘nīharitvā’’ti vuttaṃ. Kathinasūciṃ viyāti ghanasukhumabhāvāpādanena kakkhaḷasūcimiva katvā. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo, dīghabhāvo, tanubhāvo ca dassito amuduno ghanasukhumabhāvāpādanatthamasakkuṇeyyattāti ācariyena (dī. ni. ṭī. 1.288) vuttaṃ. Tatrāyamadhippāyo – yasmā mudumeva ghanasukhumabhāvāpādanatthaṃ sakkoti, tasmā tathākaraṇena mudubhāvo dassito aggi viya dhūmena. Yasmā ca muduyeva ghanasukhumabhāvāpajjanena dīghagāmi, tasmā kaṇṇasotānumasanena dīghabhāvo dassito. Yasmā pana mudu eva ghanasukhumabhāvāpajjanena tanu hoti, tasmā nāsikāsotānumasanena tanubhāvo dassitoti. Aputhulassa tathāpaṭicchādanatthamasakkuṇeyyattā nalāṭacchādanena puthulabhāvo dassito.

289. Patthento hutvā udikkhantoti yojetabbaṃ.

290. Mūlavacanaṃ kathā. Paṭivacanaṃ sallāpo.

291. ‘‘Uddhumātaka’’ntiādīsu (saṃ. ni. 5.242; visuddhi. 1.102)

我来将这段巴利文直译成简体中文：
2.384)。但这一切事应从经集取。
"影"是影像。如何显示,或如何说"以神变"等。"只影像"是只世尊影像,非自性阴藏,且因从佛相续脱只为像以相似色形肢分神变像,如是作以不自性ka音限定语合。合"以神变加行只影像显示"。老师说"但世尊显示如自佛色不显如是作显示"。这与尊那先长老说神变所作只影像显示语相合相应如"如乳与乳,恒河水与阎牟那水"应见。因为如是语义得余佛色彼时不显。但此以着下衣等语显示从佛相续脱影像也不出下衣等,且不应诘"如何世尊显示入下衣等影像,如何暗婆吒见"。因为神变境不可思议。"见影"是影被见。"此"是影像。意思是若有觉者也显示心肉为命根。"引"是出。或只此读。"善"是答你善巧,或如说答道合适。有些读"巧",不合。因为弥兰陀问一切处答末见只"善"。
"转"是依从口出向耳孔等,为显示意只说"出"。"如硬针"是作如以坚细状硬针。"如是作"是如硬针作。"此"是广舌。老师说显示柔,长,细因为不柔不能为坚细状。这意是 - 因为只柔能为坚细状,所以以如是作显示柔如烟显火。因为只柔以坚细状成长行,所以以触耳孔显示长。但因为只柔以坚细状成细,所以以触鼻孔显示细。因为不宽不能如是覆所以以覆额显示宽。
289)应合"作期望观"。
290)本语为语。答语为谈。
291)在"膨胀"等;

 viya ka-saddo jigucchanatthoti vuttaṃ ‘‘tameva jigucchanto’’ti. Tamevāti paṇḍitabhāvameva, ambaṭṭhamevātipi attho. Ambaṭṭhañhi sandhāya evamāha. Tathā hi pāḷiyaṃ vuttaṃ ‘‘evaṃ…pe… ambaṭṭhaṃ māṇavaṃ etadavocā’’ti. Kāmañca ambaṭṭhaṃ sandhāya evaṃ vuttaṃ, nāmagottavasena pana aniyamaṃ katvā garahanto puthuvacanena vadatīti veditabbaṃ. ‘‘Yadeva kho tva’’nti etassa aniyamavacanassa ‘‘evarūpenā’’ti idaṃ niyamavacananti dasseti ‘‘yādiso’’tiādinā. Bhāvenabhāvalakkhaṇe bhummavacanatthe karaṇavacananti vuttaṃ ‘‘edise atthacarake’’ti. Na aññatrāti na aññattha sugatiyaṃ. Ettha pana ‘‘atthacarakenā’’ti iminā byatirekamukhena anatthacarakataṃyeva vibhāvetīti daṭṭhabbaṃ. ‘‘Upaneyya upaneyyā’’ti idaṃ tvādyantaṃ vicchāvacananti āha ‘‘brāhmaṇo kho panā’’tiādi. Evaṃ upanetvā upanetvāti taṃ taṃ dosaṃ upanīya upanīya. Tenāha ‘‘suṭṭhu dāsādibhāvaṃ āropetvā’’ti. Pātesīti pavaṭṭanavasena pātesi. Yañca agamāsi, tampi assa tathāgamanasaṅkhātaṃ ṭhānaṃ acchinditvāti yojanā.

Pokkharasātibuddhūpasaṅkamanavaṇṇanā

292-3-6. Kittako pana soti vuttaṃ ‘‘sammodanīyakathāyapi kālo natthī’’ti. Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ idha manasāva sampaṭiggaho, na kāyavācāhīti āha ‘‘sampaṭicchatū’’ti. Ajja pavattamānaṃ ajjatanaṃ, puññaṃ, pītipāmojjañca, imamatthaṃ dassetuṃ ‘‘yaṃ me’’tiādi vuttaṃ. Kāranti upakāraṃ, sakkāraṃ vā. Acopetvāti acāletvā.

297.‘‘Sahatthā’’ti idaṃ karaṇatthe nissakkavacanaṃ. Tenāha ‘‘sahatthenā’’ti. Suhitanti dhātaṃ, jighacchādukkhābhāvena vā sukhitaṃ. Yāvadatthanti yāva attho, tāva bhojanena tadā kataṃ. Paṭikkhepapavāraṇāvettha adhippetā, na nimantanapavāraṇāti āha ‘‘ala’’ntiādi. ‘‘Hatthasaññāyā’’ti nidassanamattaṃ aññattha mukhavikārena, vacībhedena ca paṭikkhepassa vuttattā , ekakkhaṇepi ca tathāpaṭikkhepassa labbhanato. Onītā pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayo tipado bāhiratthasamāso. Muddhajaṇa-kārena, pana saññogata-kārena ca oṇittasaddo vinābhūteti dasseti ‘‘oṇittapattapāṇintipi pāṭho’’tiādinā. Sucikaraṇatthe vā oṇittasaddo. Oṇittaṃ āmisāpanayanena sucikataṃ pattaṃ pāṇi ca assāti hi oṇittapattapāṇi. Tenāha ‘‘hatthe ca pattañca dhovitvā’’ti. ‘‘Oṇittaṃ nānābhūtaṃ vinābhūtaṃ, āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti oṇittapattapāṇī’’ti (sārattha. ṭī. 1.23) sāratthadīpaniyaṃ vuttaṃ. Tattha pacchimavacanaṃ ‘‘hatthe ca pattañca dhovitvā’’ti iminā asaṃsandanato vicāretabbaṃ. Evaṃbhūtanti ‘‘bhuttāviṃ onītapattapāṇi’’nti vuttappakārena bhūtaṃ.



我来为您直译这段巴利文:
"说viya是一个表示厌恶义的词,所以说"对此厌恶"。"对此"意为对智者的状态,也可以理解为对阿摩昼。因为是针对阿摩昼而这样说。就像在圣典中说的"如是...对阿摩昼青年这样说"。虽然是针对阿摩昼这样说,但应知是以姓名不确定的方式来批评而用复数。"你这样的"这个不确定语与"如此"这个限定语相呼应,用"如此类"等词来表示。在表示性质与性质关系的处格意义上用具格,所以说"对这样的利益行者"。"不在其他"意为不在其他善趣。这里应当看到,"利益行者"这个词通过对比的方式突显出非利益行者的本质。"应该引导,应该引导"这是表示重复的tvādi词尾,所以说"婆罗门"等。这样一再引导意为一再引出那些过失。因此说"很好地指出奴隶等的身份"。"使之落下"意为使之滚落。他所去的地方,也就是切断了他那样去的立足点,这是句子的组合。
破裂娑底往见佛的注释
292-3-6. "多长时间呢",所以说"连寒暄的话也没时间"。"来了吗"意为是否来到。"kho"只是虚词。"在此"意为在这里,即在你们这里的意思。"请接受"意为请同意,这里的同意仅是内心的接受,不是身语的接受,所以说"请允许"。现在发生的是今日的福德和喜悦,为显示此义而说"我的"等。"恩惠"意为帮助或供养。"不动摇"意为不摇动。
297."亲手"这是表示工具的离格。因此说"以自己的手"。"已满足"意为已饱足,或因没有饥饿之苦而安乐。"随意"意为当时以食物满足了需要。这里指拒绝和告知已足,而不是邀请的告知,所以说"够了"等。"以手势"只是举例,因为在其他地方说到用面部表情和言语来表示拒绝,而且在一刹那也可以如此表示拒绝。"已离钵手"是不同成分的三词外依主释复合词,意为此人的手已离开钵。由于没有卷舌音和结合音,所以说"也读作oṇittapattapāṇi"等。或者oṇitta词表示清洁义。即oṇittapattapāṇi意为此人的钵和手通过去除残食而清洁。因此说"洗净手和钵"。在《精义灯》中说:"oṇitta意为分离、远离,或通过去除残食而清洁的钵从手中[离开]者为oṇittapattapāṇi"。其中后一种说法因与"洗净手和钵"不相符而需要考察。"如是状态"意为处于所说的"食毕,手离钵"的状态。

298.Anupubbiṃ kathanti anupubbaṃ kathetabbaṃ kathaṃ. Tenāha ‘‘anupaṭipāṭikatha’’nti. Kā pana sāti āha ‘‘dānānantaraṃ sīla’’ntiādi, tenāyamattho bodhito hoti – dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahavatthūsu vinissaṭabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti, sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā. Tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ sīlakathānantaraṃ saggakathā. Tāya hi evaṃ dassitaṃ hoti ‘‘imehi dānasīlamayehi, paṇītapaṇītatarādibhedabhinnehi ca puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbasampattiyo laddhabbā’’ti. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathā pana tehi anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggakathānantaraṃ maggakathā. Maggañca kathentena tadadhigamupāyadassanatthaṃ kāmānaṃ ādīnavo, okāro, saṃkileso, nekkhamme ānisaṃso ca kathetabbo. Saggapariyāpannāpi hi sabbe kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammā, pageva itareti ādīnavo, sabbepi kāmā hīnā gammā pothujjanikā anariyā anatthasaṃhitāti lāmakabhāvo okāro, sabbepi bhavā kilesānaṃ vatthubhūtāti saṃkileso, sabbasaṃkilesavippayuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti. Ayampi attho bodhitoti veditabbo. Maggoti hi ettha iti-saddena ādyatthena kāmādīnavādīnampi saṅgahoti ayamatthavaṇṇanā katā. Tenāha ‘‘seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsetī’’ti. Vitthāro sāratthadīpaniyaṃ (sārattha. ṭī. 3.26) gahetabbo.

Kasi-saddo ñāṇena gahaṇeti āha ‘‘gahitā’’tiādi. Sāmaṃsaddena nivattetabbamatthaṃ dasseti ‘‘asādhāraṇā aññesa’’nti iminā, lokuttaradhammādhigame parūpadesavigatattā, ekeneva loke paṭhamaṃ anuttarāya sammāsambodhiyā abhisambuddhattā ca aññesamasādhāraṇāti vuttaṃ hoti. Dhammacakkhunti ettha sotāpattimaggova adhippeto, na brahmāyusutte (ma. ni. 2.383 ādayo) viya heṭṭhimā tayo maggā, na ca cūḷarāhulovādasutte (ma. ni. 3.416) viya āsavakkhayo. ‘‘Tassa uppattiākāradassanattha’’nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇameva, na saṅkhatadhammārammaṇanti codanaṃ sodhento ‘‘tañhī’’tiādimāha. Kiccavasenāti asammohapaṭivedhakiccavasena.

Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā



我来为您直译这段巴利文：
298. "次第说"意为应当次第而说的话。因此说"依照顺序的说话"。什么是这个呢？所以说"布施之后是持戒"等。由此表明这个意思：首先应当说布施,因为布施在一般人中也能实行,是共同的,容易做到,也是确立戒行的方便。因为乐于舍施的人,由于对所拥有的东西已经放下,所以容易受持戒律,并能在其中很好地确立。由于戒律使施者与受者清净而说利益他人,由于说明远离伤害他人,由于说明应作之法后说不应作之法,由于说明财富圆满的因后说存在圆满的因,所以在布施说之后应当说持戒。如果那布施与持戒是依赖轮回的,为了显示这种存在圆满是它的果报,所以在持戒说之后是天界说。因为这样显示:"通过这些布施持戒等善行,以及殊胜更殊胜等差别的功德事,可以获得四大王天等处殊胜更殊胜等差别的无量天界圆满。"而这天界被贪等染污,但完全不被它们染污的是圣道,为显示此义,所以在天界说之后是道说。在说道时,为了显示证得之方便,应当说欲望的过患、低劣、染污以及出离的功德。因为即使是属于天界的一切欲望也都有诸多过患,是无常不坚实变异之法,何况其他,这是过患；一切欲望都是低劣粗俗凡夫非圣不利的,这种卑下性是低劣；一切有都是烦恼的所依,这是染污；涅槃是远离一切染污的,这是出离的功德。应当知道这个意思也被说明了。这里"道"这个词中的"等"字,以初义包括欲望过患等,这就是义释。因此说"即是:显示布施说、持戒说、天界说、欲望的过患、低劣、染污、出离的功德"。详细内容应当从《精义灯》中获取。
"kasi"词是以智慧把握的意思,所以说"已把握"等。用"自己"一词来显示应当排除的意思,以"不与他人共通"来表示,因为在证得出世间法时没有他人的教导,也因为在世间唯一最先证得无上正等正觉,所以说是不与他人共通的。"法眼"在这里只是指预流道,不像《梵摩经》中指下面三道,也不像《教诫罗睺罗小经》中指漏尽。为什么说"为显示它生起的形相",难道道智不是只缘取无为法,而不缘取有为法吗？为解释这个质疑而说"因为它"等。"以作用"意为以不迷惑通达的作用。
破裂娑底证得优婆塞果的开示注释

299. Pāḷiyaṃ ‘‘diṭṭhadhammo’’tiādīsu dassanaṃ nāma ñāṇato aññampi cakkhādidassanaṃ atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇapattito aññāpi kāyagamanādipatti vijjatīti tato visesadassanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditadhammataṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ, tenassa saccābhisambodhameva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādicatukiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. ‘‘Kathaṃ pana ekameva ñāṇaṃ ekasmiṃ khaṇe cattāri kiccāni sādhentaṃ pavattati. Na hi tādisaṃ loke diṭṭhaṃ, na āgamo vā tādiso atthī’’ti na vattabbaṃ. Yathā hi padīpo ekasmiṃyeva khaṇe vaṭṭiṃ dahati, snehaṃ pariyādiyati, andhakāraṃ vidhamati, ālokañcāpi dasseti, evametaṃ ñāṇanti daṭṭhabbaṃ. ‘‘Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794) suttapadampettha udāharitabbanti.

Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca vicikicchā anena vitiṇṇā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā kathaṃkathā assa vigatā samucchinnā. Visāradabhāvaṃ pattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitatā katthāti codanāya ‘‘satthusāsane’’ti vuttanti dassento ‘‘kattha? Satthusāsane’’ti āha. Attanāva paccakkhato diṭṭhattā, adhigatattā ca na assa paccayo paccetabbo paro atthīti attho. Tatthādhippāyamāha ‘‘na parassā’’tiādinā. Na vattatīti na pavattati, na paṭipajjati vā, na paraṃ pacceti pattiyāyatīti aparappaccayotipi yujjati. Yaṃ panettha vattabbampi avuttaṃ, tadetaṃ pubbe vuttattā, parato vuccamānattā ca avuttanti veditabbaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmattherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā ambaṭṭhasuttavaṇṇanāya līnatthapakāsanā.

Ambaṭṭhasuttavaṇṇanā niṭṭhitā.

4. Soṇadaṇḍasuttavaṇṇanā



我来为您直译这段巴利文：
299. 在圣典中关于"已见法"等,因为除了智慧的见之外还有眼等的见,为了排除这些而说"已得法"。因为除了智慧的获得之外还有身体移动等的获得,为了显示与这些的区别而说"已知法"。而这已知法性也可能只是部分的,为了显示完全的已知法性而说"已深入法",由此表明他的真谛现观。因为道智以一次现观的方式成就遍知等四种作用,称为完全地从各方面深入四谛法。因此说"由此见到圣谛法者为已见法"。不应说"但是如何一个智在一刹那中成就四种作用而运作呢？在世间没有见过这样的,也没有这样的圣典"。应当知道,就像灯在同一刹那中燃烧灯芯、耗尽油脂、驱散黑暗、显现光明一样,这智也是如此。这里也应当引用"具道者的智是苦的智,是苦集的智,是苦灭的智,是导向苦灭之道的智"这经文。
"度脱疑惑"意为他已度过像可怕旷野一样的十六事和八事的疑惑。"已离犹豫"意为他对生起等的"是这样吗？不是这样吗？"这样的犹豫已离已断。"已达无畏状态"意为因为已断除能引生怯弱的恶法,并在与之相对的戒等功德中很好地确立,所以已达到、已证得无畏状态即熟练。这无畏的获得、好的确立是在哪里呢？针对这个问题而说"在师教中",所以说"在哪里？在师教中"。因为自己亲自见到、证得,所以他不必相信别人,这是意思。他说明那里的意趣说"不是别人"等。"不转"意为不运作,或不实行,或不信赖依靠他人,所以也适合解释为"不依他"。这里有些应当说的未说,应知那是因为前面已说或后面将说而未说。
如是在《善吉祥光》长部注释书中,为阐明极细微深奥难解之义,为生起清净广大智慧的熟练,具足正直柔和温良信念念住精进等诸法,对于有注释的三藏无碍无畏智行,深入种种自宗他宗教理的大师,大文法家,名为智光法将的长老,大法王的导师所作的《善光耀》释义书中,对阿摩昼经注的义释。
阿摩昼经注释完。
4. 须那檀陀经注释

300. Evaṃ ambaṭṭhasuttaṃ saṃvaṇṇetvā idāni soṇadaṇḍasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, ambaṭṭhasuttassānantaraṃ saṅgītassa suttassa soṇadaṇḍasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… aṅgesūti soṇadaṇḍasutta’’nti āha. Sundarabhāvena sātisayāni aṅgāni etesamatthīti aṅgā. Taddhitapaccayassa atisayavisiṭṭhe atthitāatthe pavattito, padhānato rājakumārā, ruḷhivasena pana janapadoti vuttaṃ ‘‘aṅgā nāmā’’tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. ‘‘Tadā kirā’’tiādi tassā cārikāya kāraṇavacanaṃ. Āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo.

Nīlāsokakaṇikārakoviḷārakundarājarukkhādisammissatāya taṃ campakavanaṃ nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ, na campakarukkhānaññeva nīlādipañcavaṇṇakusumatāyāti vadanti, tathārūpāya pana dhātuyā campakarukkhāva nīlādipañcavaṇṇampi kusumaṃ pupphanti. Idānipi hi katthaci dese dissanti, evañca yathārutampi aṭṭhakathāvacanaṃ upapannaṃ hoti. Kusumagandhasugandheti vuttanayena sammissakānaṃ, suddhacampakānaṃ vā kusumānaṃ gandhehi sugandhe. Evaṃ pana vadanto na māpanakāleyeva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāgepīti dasseti. Māpanakāle hi campakarukkhānamussannatāya taṃ nagaraṃ ‘‘campā’’ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, sveva seniyo. Bahubhāvavisiṭṭhā cettha atthitā taddhitapaccayena jotitāti vuttaṃ ‘‘mahatiyā senāya samannāgatattā’’ti. Sārasuvaṇṇasadisatāyāti uttamajātisuvaṇṇasadisatāya. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘seniyo’’ti tassa nāmaṃ, bimbīti attabhāvassa nāmaṃ vuccati, so tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccatī’’ti (ma. ni. aṭṭha. 1.180).

301-2.Saṃhatāti sannipatanavasena saṅghaṭitā, sannipatitāti vuttaṃ hoti. Ekekissāya disāyāti ekekāya padesabhūtāya disāya. Pāḷiyaṃ brāhmaṇagahapatikānamadhippetattā ‘‘saṅghino’’ti vattabbe ‘‘saṅghī’’ti puthutte ekavacanaṃ vuttanti dasseti ‘‘etesa’’nti iminā. Evaṃ ācariyena (dī. ni. ṭī. 1.301, 302) vuttaṃ, saṅghīti pana dīghavasena bahuvacanampi dissati. Agaṇāti asamūhabhūtā agaṇabandhā, ‘‘agaṇanā’’tipi pāṭho, ayamevattho, saṅkhyātthassa ayuttattā. Na hi tesaṃ saṅkhyā atthīti. Idaṃ vuttaṃ hoti – pubbe antonagare agaṇāpi pacchā bahinagare gaṇaṃ bhūtā pattāti gaṇībhūtāti. Abhūtatabbhāve hi karāsabhūyoge a-kārassa ī-kārādeso, īpaccayo vā. Rājarājaññādīnaṃ daṇḍadharo purisova tato tato khattiyānaṃ tāyanato rakkhaṇato khattā niruttinayena. So hi yattha tehi pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti. Tenāha ‘‘pucchitapañhe byākaraṇasamattho’’ti. Kulāpadesādinā mahatī mattā pamāṇametassāti mahāmatto.

Soṇadaṇḍaguṇakathāvaṇṇanā



我来为您直译这段巴利文：
300. 这样解释完阿摩昼经后,现在要解释须那檀陀经,为了显示依次到达注释机会,或者显示在阿摩昼经之后结集的经是须那檀陀经,所以说"如是我闻...在鸯伽国是须那檀陀经"。因为有殊胜的善美性质所以称为鸯伽。这里接尾词表示具有殊胜的意思,主要指王子们,但依惯用而说是地区,所以说"名为鸯伽"等。这里也是指这个意思,不只是在阿摩昼经中。"那时据说"等是说明那游行的原因。他们将显示来访的过患而加以拒绝,不会允许来访,这是意思。
他们说由于混杂着蓝色阿输迦树、金钱树、科毗罗树、昆达树、王树等,那瞻波林为蓝等五色花所庄严,不是只有瞻波树有蓝等五色花。但是由于那样的性质,瞻波树也会开出蓝等五色花。现在在某些地方也可以看到,这样注释书的文字按字面意思也说得通。"花香芬芳"意为如前所说混杂的或纯瞻波树的花香芬芳。这样说是表明不仅在建城时那城市有很多瞻波树,后来也是如此。因为在建城时瞻波树很多,所以那城市得名为"瞻波"。"为主"意为具有统治性。有军队的称为"带军者",这就是"带军"。这里接尾词表示具有多的意思,所以说"因为具有大军队"。"如精金相似"意为如最上等黄金相似。但在《小苦蕴经注》中这样说:"'带军'是他的名字,'宾比'是说身体的名字,因为他那成为精华的端正庄严的身体圆满而称为宾比娑罗"。
301-2. "聚集"意为以会合的方式集合,即已经聚会。"在每一方向"意为在每一个作为方位的地方。在圣典中因为是指婆罗门居士们,应说"众多"而说"众",是在复数意义上用单数,以"这些"来显示。阿阇黎这样说,但"众"的长音形式也可见作复数。"非群"意为非群体的非群结合,"非群数"也是一种读法,意思相同,因为计数的意思不适合。因为他们的数量是无法计数的。这是说:以前在城内是非群的,后来在城外成为群体而达到群体状态。因为在表示从非彼性到彼性时,加上词尾"kar"和"as"的"a"音变成"ī"音,或加"ī"词缀。依词源学,国王王族等的执杖人因保护守护诸刹帝利而称为"刹帝利官"。因为他被他们派到哪里,就在那里为他们避免过失,依适当的情况解说所问的事。因此说"能回答所问的问题"。因为以种姓传承等有大的量度,所以称为大臣。
须那檀陀功德说注释

303. Ekassa rañño āṇāpavattiṭṭhānāni rajjāni nāma, visiṭṭhāni rajjāni virajjāni, tāneva verajjāni, nānāvidhāni verajjāni tathā, tesu jātātiādinā tidhā taddhitanibbacanaṃ. Vicitrā hi taddhitavuttīti. Yaññānubhavanatthanti yassa kassaci yaññassa anubhavanatthaṃ. Teti nānāverajjakā brāhmaṇā. Tassāti soṇadaṇḍabrāhmaṇassa. Uttamabrāhmaṇoti abhijanasampattiyā, vittasampattiyā, vijjāsampattiyā ca uggatataro, uḷāro vā brāhmaṇo. Āvaṭṭanīmāyā vuttāva. Lābhamaccherena nippīḷitatāya asannipāto bhavissati.

Aṅgeti gameti attano phalaṃ ñāpeti, sayaṃ vā aṅgīyati gamīyati ñāyatīti aṅgaṃ, hetu. Tenāha ‘‘kāraṇenā’’ti. Lokadhammatānussaraṇena aparānipi kāraṇāni āhaṃsūti dassento ‘‘eva’’ntiādimāha.

Dvīhi pakkhehīti mātupakkhena, pitupakkhena cāti dvīhi ñātipakkhehi. ‘‘Ubhato sujāto’’ti hi etthakeyeva vutte yehi kehici dvīhi bhāgehi sujātattaṃ vijāneyya, sujātasaddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 

我来为您直译这段巴利文：
303. 一个国王统治范围的地方称为"王国",特殊的王国称为"维拉吉亚",这就是"韦拉吉亚",各种各样的韦拉吉亚如是,以"在其中出生"等三种方式进行词根分析。因为接尾词的用法是多样的。"为了享用祭祀"意为为了享用任何祭祀。"他们"指来自各个韦拉吉亚的婆罗门们。"他的"指须那檀陀婆罗门的。"最上婆罗门"意为以出身圆满、财富圆满、智慧圆满而更高贵的,或殊胜的婆罗门。转向咒术已经说过。因为被利养吝啬所压迫而将不会聚集。
"因素"意为使趋向、使了知自己的果报,或者自己被趋向、被了知,所以是因素,即原因。因此说"以原因"。显示他们通过忆念世间法而说其他原因,所以说"如是"等。
"两方面"意为以母亲方面和父亲方面这两个亲属方面。因为在这里只说"两边善生",可能会以任何两个部分理解善生的意思,而"善生"一词在"善生且端正"等经文中...

2.399) ārohasampattipariyāyopi hotīti jātivaseneva sujātattaṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Tenāha ‘‘bhoto mātā brāhmaṇī’’tiādi. Evanti vuttappakārena, mātupakkhato ca pitupakkhato ca paccekaṃ tividhena ñātiparivaṭṭenāti vuttaṃ hoti. ‘‘Saṃsuddhagahaṇiko’’ti imināpi ‘‘mātito ca pitito cā’’ti vuttamevatthaṃ samatthetīti āha ‘‘saṃsuddhā te mātugahaṇī’’ti, saṃsuddhāva anaññapurisasādhāraṇāti attho. Anorasaputtavasenāpi hi loke mātāpitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, tatiyāvaṭṭasaṅkhāto gabbhāsayasaññito mātukucchipadeso samavepākiniyāti samavipācaniyā. Etthāti mahāsudassanasutte. Yathābhuttamāhāraṃ vipācanavasena gaṇhāti na chaḍḍetīti gahaṇī, kammajatejodhātu, yā ‘‘udaraggī’’ti loke paññāyati.

Pitupitāti pituno pitā. Pitāmahoti āmaha-paccayena taddhitasiddhi. ‘‘Catuyuga’’ntiādīsu viya taṃ tadatthe yujjitabbato kālaviseso yugaṃ nāma. Etaṃ yugasaddena āyuppamāṇavacanaṃ abhilāpamattaṃ lokavohāravacanamattameva, adhippetatthato pana pitāmahoyeva pitāmahayugasaddena vutto tasseva padhānabhāvena adhippetattāti adhippāyo. Tato uddhanti pitāmahato upari. Tenāha ‘‘pubbapurisā’’ti, tadavasesā pubbakā cha purisāti attho. Purisaggahaṇañcettha ukkaṭṭhaniddesena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti.

Tatrāyamaṭṭhakathāmuttakanayo – mātā ca pitā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti attho veditabbo, evañca pitāmahaggahaṇeneva mātāmahopi gahito. Yugasaddo cettha ekaseso ‘‘yugo ca yugo ca yugo’’ti, ato tattha tattha ñātiparivaṭṭe pitāmahadvandaṃ gahitaṃ hotīti.

‘‘Yāva sattamā pitāmahayugā’’ti idaṃ kākāpekkhanamiva ubhayattha sambandhagatanti āha ‘‘eva’’ntiādi. Yāva sattamo puriso, tāva akkhitto anupakuṭṭho jātivādenāti sambandho. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na chaḍḍito. Na upakuṭṭhoti na upakkosito. ‘‘Jātivādenā’’ti idaṃ hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Itipīti imināpi kāraṇena. Ettha ca ‘‘ubhato…pe… yugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti etena kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakuṭṭho’’ti etena ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhantīti.

Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātā, tasmā aḍḍhabhāvapariyāyena dassento ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanamassa bhūmigataṃ, vehāsagatañcāti mahaddhano. Tassāti tassa tassa guṇassa, ayameva ca pāṭho adhunā dissati. Aguṇaṃyeva dassemāti anvayato tassa guṇaṃ vatvā byatirekato bhagavato anupasaṅkamanakāraṇaṃ aguṇameva dassema.


我来为您直译这段巴利文：
"善生"一词在"善生且端正"等中也有身材圆满的意思,所以为了只显示以种姓方面的善生而说"从母亲和父亲"。因此说"尊者的母亲是婆罗门女"等。"如是"意为以所说的方式,从母亲方面和父亲方面各有三种亲属系谱,这样说。"生殖清净"这个词也证实了"从母亲和父亲"所说的意思,所以说"他们的母亲生殖清净",意思是完全清净,不与其他男人有关。因为在世间也可见非亲生儿子的母亲父亲的称呼,但这里要显示是以亲生儿子的意思而说"生殖清净"。"生殖"意为摄持胎儿,是指第三轮转的名为胎藏的母胎处所,以"平等消化"意为平等消化。"在这里"指在《大善见王经》中。因为能摄取所食的食物通过消化而不丢弃,所以称为"生殖",是业生火界,在世间称为"胃火"。
"父亲的父亲"意为父亲的父亲。"祖父"是以"āmaha"词缀而成的派生词。如在"四轭"等中,因为应当结合于彼彼义而称为轭的时间区分。这个以"轭"字表示寿量的说法只是世间言说而已,但就所要表达的意思而言,只是用"祖父轭"这个词说祖父,因为只是要表达他的主要性,这是意思。"从那以上"意为从祖父以上。因此说"古先诸人",意思是剩余的六个古先人。这里取"人"应当视为最上的指示。这样"从母亲"的圣典文句就得到证实。
这里有一个不在注释书中的解释方法:母亲和父亲是双亲,双亲的双亲是祖父母,他们的一对是祖父母对,所以应知意思是直到第七个祖父母对的祖父母双方,这样以"祖父"一词也包含了外祖父。这里的"轭"字是单一余词"轭和轭和轭",所以在彼彼亲属系谱中都包含祖父母双方。
"直到第七个祖父轭"这个词像乌鸦期待一样在两边都有联系,所以说"如是"等。直到第七个人,都未被弃绝、未被诽谤以出身的诽谤,这是联系。"未被弃绝"意为未受到弃绝。"未被抛弃"意为在信施食等事上未被抛弃。"未被诽谤"意为未被诽谤。说"以出身的诽谤"等是为了显示这是因的工具格。"由此"意为以此原因。这里以"两边...直到第七个祖父轭"显示婆罗门没有种姓缺陷,因为说明生殖清净性,"未被弃绝"显示没有行为过失,因为众生由行为过失而受到弃绝,"未被诽谤"显示没有不当交往,因为众生由不当交往而受到诽谤。
"为主"意为由于能引生统治的业力而有支配的习性,他的这种主权因财富圆满而显著,所以以富裕的同义词来显示而说"富裕即为主"。他有大量的地上和空中财富,所以是大富。"那个"意为那个那个功德,现在也只见到这个读法。"我们只显示过失"意为通过顺说说了他的功德后,通过反说来显示不去见世尊的原因即过失。


Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyoti āha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko. Tenāha ‘‘pasādajananato’’ti. Pokkharasaddo idha sundaratthe, sarīratthe ca niruḷho. Vaṇṇassāti vaṇṇadhātuyā. Pakāsaniyena parisuddhanimittena vaṇṇasaddassa vaṇṇadhātuyaṃ pavattanato tannimittameva vaṇṇatā, sā ca vaṇṇanissitāti abhedavasena vuttaṃ ‘‘uttamena parisuddhena vaṇṇenā’’ti. Sarīraṃ pana sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādisamudāyaṃ, tañca avayavabhūtena saṇṭhānanimittena gayhati, tasmā tannimittameva pokkharatāti vuttaṃ ‘‘sarīrasaṇṭhānasampattiyā’’ti, uttamāya sarīrasaṇṭhānasampattiyātipi yojetabbaṃ. Atthavasā hi liṅgavibhattivipariṇāmo. Sabbesu vaṇṇesu suvaṇṇavaṇṇova uttamoti āha ‘‘parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Yasmā pana vacchasasaddo sarīrābhe pavattati, tasmā brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya ‘‘mahābrahmuno sarīrasadiseneva sarīrena samannāgato’’ti vuttaṃ, na brahmujugattataṃ. Okāsoti sabbaṅgapaccaṅgaṭṭhānaṃ. Ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanassa okāso na khuddakoti attho. Tenāha ‘‘sabbānevā’’tiādi.

Sīlanti yamaniyamalakkhaṇaṃ sīlaṃ, taṃ panassa rattaññutāya vuddhaṃ vaddhitanti visesato ‘‘vuddhasīlī’’ti vuttaṃ. Vuddhasīlenāti sabbadā sammāyogato vuddhena dhuvasīlena. Evañca katvā padattayampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idaṃ vuddhasīlīpadasseva vevacana’’nti vuttaṃ. Pañcasīlato paraṃ tattha sīlassa abhāvato, tesamajānanato ca ‘‘pañcasīlamattamevā’’ti āha.


我来为您直译这段巴利文：
"殊胜形体"意为殊胜形体、最上身体。"值得见"意为应当见到,所以说"适合见到"。"令人喜悦"意为能带来净信。因此说"因为能生起净信"。"莲花"一词在这里确立为美好义和身体义。"肤色"意为肤色界。因为"肤色"一词通过显现清净相而转起于肤色界,所以以其相即为肤色性,而且它依止于肤色,所以从无差别方面说"以最上清净肤色"。身体则是以布局而特殊的手足颈头等的集合,它由作为部分的形状相而把握,所以以其相即为莲花性,因此说"以身体形状圆满",也应当配合"以最上的身体形状圆满"。因为依照意义而有性数的变化。在一切肤色中金色最上,所以说"具足清净肤色中最上的金色"。如是,佛陀和转轮王都是金色的。因为"光辉"一词转起于身体光泽,所以"梵光辉"意为最上身体光泽,即金色光泽的意思。正是为了这个意思而说"具足如大梵天的身体相似的身体",不是指梵天的正直性。"处所"意为一切肢体部分的地方。因为身量圆满和肢体圆满而见处不小,这是意思。因此说"一切"等。
"戒"意为以调伏和防护为相的戒,由于他的长夜熟知而增长增大,所以特别称为"增长戒者"。"以增长戒"意为以常时正确相应而增长的坚固戒。这样做时这三个词从所要表达的意思来看是特殊的,但就词义本身而言,所以说"这是增长戒者一词的同义词"。因为超过五戒就没有戒了,而且他们不知道,所以说"只是五戒而已"。


Vācāya parimaṇḍalapadabyañjanatā eva sundarabhāvoti vuttaṃ ‘‘sundarā parimaṇḍalapadabyañjanā’’ti. Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca kassacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Akkharameva hi taṃtadatthavācakabhāvena paricchinnaṃ padaṃ. Atha vā padameva atthassa byañjakattā byañjanaṃ, sithiladhanitādiakkharapāripūriyā ca padabyañjanassa parimaṇḍalatā, parimaṇḍalaṃ padabyañjanametissāti tathā. Apica pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthaviññāpane sādhanatāya vācāva karaṇaṃ vākkaraṇanti tulyādhikaraṇataṃ dassetuṃ ‘‘udāharaṇaghoso’’ti vuttaṃ, vacībhedasaddoti attho. Tassa brāhmaṇassa, tena vā bhāsitabbassa atthassa guṇaparipuṇṇabhāvena pūre guṇehi paripuṇṇabhāve bhavāti porī. Puna pureti rājadhānīmahānagare. Bhavattāti saṃvaḍḍhattā. Sukhumālattanenāti sukhumālabhāvena, iminā tassā vācāya mudusaṇhattamāha. Apalibuddhāyāti pittasemhādīhi apariyonaddhāya, hetugabbhapadametaṃ. Tato eva hi yathāvuttadosābhāvoti. Ḍaṃsetvā viya ekadesakathanaṃ sandiṭṭhaṃ, saṇikaṃ cirāyitvā kathanaṃ vilambitaṃ, ‘‘sanniddhavilambitādī’’tipi pāṭho. Saddena ajanakaṃ vacinaṃ, mammakasaṅkhātaṃ vā ekakkharameva dvattikkhattumuccāraṇaṃ sanniddhaṃ. Ādisaddena dukkhalitānukaḍḍhitādīni saṅgaṇhāti. Eḷāgaḷenāti eḷāpaggharaṇena. ‘‘Eḷā gaḷantī’’ti vuttasseva dvidhā atthaṃ dassetuṃ ‘‘lālā vā paggharantī’’tiādi vuttaṃ. ‘‘Passe’ḷamūgaṃ uragaṃ dujivha’’ntiādīsu (jā. 1.7.49) viya hi eḷāsaddo lālāya, kheḷe ca pavattati. Kheḷaphusitānīti kheḷabindūni.

Tatrāyamaṭṭhakathāmuttakanayo – elanti doso vuccati ‘‘yā sā vācā nelā kaṇṇasukhā’’tiādīsu (dī. ni. 1.8, 194) viya. Duppaññā ca sadosameva kathaṃ kathentā elaṃ paggharāpenti, tasmā tesaṃ vācā elagaḷā nāma hoti, tabbiparītāyāti attho. ‘‘Ādimajjhapariyosānaṃ pākaṭaṃ katvā’’ti iminā tassā vācāya atthapāripūriṃ vadati. Viññāpanasaddena etassa sambandho.

Jarājiṇṇatāya jiṇṇoti khaṇḍiccapāliccādibhāvamāpādito. Vuddhimariyādappattoti vuddhiyā paricchedaṃ pariyantaṃ patto. Jātimahallakatāyāti upapattiyā mahallakabhāvena. Tenāha ‘‘cirakālappasuto’’ti. Addhasaddo addhānapariyāyo dīghakālavācako. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi kataṃ vayogahaṇaṃ osānavayāpekkhanti vuttaṃ ‘‘pacchimavayaṃ sampatto’’ti. Pacchimo tatiyabhāgoti vassasatassa tidhā katesu bhāgesu tatiyo osānabhāgo. Paccekaṃ tettiṃsavassato ca adhikamāsapakkhādipi vibhajīyati, tasmā sattasaṭṭhime vasse yathārahaṃ labbhamānamāsapakkhadivasato paṭṭhāya pacchimavayo veditabbo. Ācariyasāriputtattherenapi hi imamevatthaṃ sandhāya ‘‘sattasaṭṭhivassato paṭṭhāya pacchimavayo koṭṭhāso’’ti (sārattha. ṭī. 

我来为您直译这段巴利文：
说"美好的圆满语句文字"是因为语言的语句文字圆满就是美好性。因为发音位置圆满、学习圆满而在任何方面都无缺失,所以有圆满语句文字的音字。因为音字本身就是以表达彼彼义而限定的语句。或者说,语句本身因为能显示意义而成为文字,由于松浊等音的圆满而语句文字成为圆满,有圆满语句文字的即如是。又,因为借此而达到意义所以是语句,即名词等,因为显示所要表达的意义所以是文字,即句子,由于它们的圆满而成为圆满语句文字。为了显示在表达意义上的成就而说"举例的声音",意思是语言的声音。那婆罗门的,或者由他所应说的义理的功德圆满性,在以前在功德圆满性中生起故称为城市语。又在城市即王城大城中。因为生长故。以柔软性意为柔软性,以此说那语言的柔和细腻。不被阻碍意为不被胆痰等包裹,这是具有因的词。正是由此而无上述过失。像咬一样说一部分是僵硬,慢慢延迟说是拖延,"坚硬拖延等"也是一种读法。以声音无法发生的语言,或称为核心的只是一个音节说两三次是坚硬。以"等"字包括发音不正确和牵引等。"流涎"意为唾液流出。为了显示"流涎"两种意思而说"口水或流出"等。因为如在"看那流涎的双舌蛇"等中,涎字转起于口水和唾液。"唾液点"意为唾液滴。
这里有一个不在注释书中的解释方法 - "过失"被称为错误,如在"那语言无过失悦耳"等中。愚人说有过失的话时会使过失流出,所以他们的语言称为过失流出,这是相反的意思。以"使开始中间结尾明显"显示那语言的意义圆满。这与"使明白"一词相连。
因为年老衰朽而成为老,即达到发白齿落等状态。达到成长的界限意为达到成长的限度终点。以出生年老性意为以生起的年老状态。因此说"长时间出生"。"岁"字同义于"时间",表示长时间。但是多少呢？所以说"两三王朝更替",意思是两三个王的统治次序。说了"年迈"后又说"年龄"是因为考虑最后年龄,所以说"已达最后年龄"。最后三分之一意为把百岁分成三份时的第三即最后部分。在各个三十三岁之外还分配余月半月等,所以应当知道从六十七岁开始根据所得的月半月日为最后年龄。因为阿阇黎舍利弗长老也是为了这个意思而说"从六十七岁开始是最后年龄部分"。

1.verañjakaṇḍavaṇṇanā) vuttaṃ. Itarathā hi ‘‘pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo’’ti aṭṭhakathāvacanena virodho bhaveyyāti.

Evaṃ kevalajātivasena paṭhamavikappaṃ vatvā guṇamissakavasenapi dutiyavikappaṃ vadantena ‘‘apicā’’tiādi āraddhaṃ. Tattha nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha ‘‘jiṇṇoti porāṇo’’tiādi. Cirakālappavattakulanvayoti cirakālaṃ pavattakulaparivaṭṭo, tenāssa kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatto’’ti iminā jātivuddhiyā vakkhamānattā, guṇavuddhiyā ca tato sātisayattā ‘‘vuddhoti sīlācārādiguṇavuddhiyā yutto’’ti vuttaṃ. Vakkhamānaṃ pati pārisesaggahaṇañhetaṃ. Tathā jātimahallakatāyapi teneva padena vakkhamānattā, vibhavamahattatāya ca anavasesitattā ‘‘mahallakoti vibhavamahantatāya samannāgato’’ti āha. Maggapaṭipannoti brāhmaṇānaṃ yuttapaṭipattivīthiṃ avokkamma caraṇavasena upagatoti atthaṃ dasseti ‘‘brāhmaṇāna’’ntiādinā. Jātivuddhabhāvamanuppatto, tampi antimavayaṃ pacchimavayameva anuppattoti sādhippāyayojanā. Iminā hi pacchimavayavasena jātivuddhabhāvaṃ dassetīti.

Buddhaguṇakathāvaṇṇanā



我来为您直译这段巴利文：
如在《韦兰加品注释》中所说。否则,就会与注释书中说"最后年龄即百岁的最后三分之一"的说法相矛盾。
这样仅从种姓方面说了第一种解释后,为了从混合功德方面说第二种解释而开始说"又"等。其中,这不是仅仅以年龄的老,而是以家族更替的古老性,所以说"老意为古老"等。长时流传的家族传承意为长时间流传的家族更替,以此说他以家族方面的兴盛状态。因为以"达到年龄"将要说明出生的成长,而且功德的成长比那更殊胜,所以说"长者意为具足戒行等功德的成长"。这是对将要说的剩余的把握。同样,因为也将以那个词说明出生的年老性,而且财富的巨大性没有遗漏,所以说"大长者意为具足财富巨大性"。"已行于道"以"婆罗门的"等显示意思为不偏离婆罗门应行的行道轨迹而以修行方式达到。已达到出生长者状态,而且也达到那最后年龄即后期年龄,这是有意图的配合。因为以此显示以最后年龄的出生长者状态。
佛德说注释;

304. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasena ṭhapanampi na mādisānaṃ paṇḍitajātīnamanucchavikaṃ, kuto pana ukkaṃsavasena ṭhapananti idaṃ brāhmaṇassa na yuttarūpanti dassento ‘‘na kho pana meta’’ntiādimāha. Tattha yepi guṇā attano guṇehi sadisā, tepi guṇe uttaritareyeva maññamāno pakāsetīti sambandho. Sadisāti ca ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. ‘‘Ko cāha’’ntiādi uttaritarākāradassanaṃ. Ahañca kīdiso nāma hutvā sadiso bhavissāmi, samaṇassa…pe… guṇā ca kīdisā nāma hutvā sadisā bhavissantīti sādhippāyayojanā. Keci navaṃ pāṭhaṃ karonti, ayameva mūlapāṭho yathā taṃ ambaṭṭhasutte ‘‘ko cāhaṃ bho gotama sācariyako, kā ca anuttarā vijjācaraṇasampadā’’ti. Itareti attano guṇehi asadise guṇe, ‘‘pakāsetī’’ti imināva sambandho. Ekantenevāti sadisaguṇānaṃ viya pasaṅgābhāvena.

Evaṃ niyāmento soṇadaṇḍo idaṃ atthajātaṃ dīpeti. Yathā hīti ettha hi-saddo kāraṇe. Tenāha ‘‘tasmā mayameva arahāmā’’ti. Gopadakanti gāviyā khuraṭṭhāne ṭhitaudakaṃ. Guṇeti sadisaguṇepi, pageva asadisaguṇe.

Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ. Dhammapadaṭṭhakathādīsu (dha. pa. aṭṭha. 16) pana katthaci bhagavato asītikulasahassatāvacanaṃ ekekapakkhameva sandhāyāti veditabbaṃ.

Sudhāmaṭṭhapokkharaṇiyoti sudhāya parikammakatā pokkharaṇiyo. Sattaratanānanti sattahi ratanehi. Pūrayoge hi karaṇatthe bahulaṃ chaṭṭhīvacanaṃ. Pāsādaniyūhādayoti uparipāsāde ṭhitatulāsīsādayo. ‘‘Sattaratanāna’’nti adhikāro, abhedepi bhedavohāro esa. Kulapariyāyenāti suddhodanamahārājassa asambhinnakhattiyakulānukkamena. Tesupīti catūsu nidhīsupi. Gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena pākatikameva hoti, na ūnaṃ.

Bhaddakenāti sundarena. Pacchimavaye vuttanayena paṭhamavayo veditabbo. Mātāpitūnaṃ anicchāya pabbajjāva anādaro tena yutte atthe sāmivacananti vuttaṃ hoti. Etesanti mātāpitūnaṃ. Kanditvāti ‘‘kahaṃ piyaputtakā’’tiādinā paridevitvā.

Aparimāṇoyevāti ‘‘ettako eso’’ti kenaci paricchinditumasakkuṇeyyatāya aparicchinnoyeva. Dve veḷū adhokaṭimattakameva hontīti āha ‘‘dvinnaṃ veḷūnaṃ upari kaṭimattamevā’’ti. Pāramitānubhāvena brāhmaṇassa eva paññāyati, bhagavā pana tadā pakatippamāṇovāti dassetuṃ ‘‘paññāyamāno’’ti vuttamiva dissati, vīmaṃsitvā gahetabbaṃ. ‘‘Na hī’’tiādinā pāramitābaleneva evaṃ aparimāṇatā, na iddhibalenāti dassetī’’ti vadanti. Atuloti asadiso. ‘‘Dhammapade gāthamāhā’’ti katthaci pāṭho ayuttova. Na hi dhammapade ayaṃ gāthā dissati. Sudhāpiṇḍiyattherāpadānādīsu (apa. 1.10.sudhāpiṇḍiyattherāpadāna) panāyaṃ gāthā āgatā, sā ca kho aññavatthusmiṃ eva, na imasmiṃ vatthumhi, tasmā pāḷivasena saṅgītimanāruḷhā pakiṇṇakadesanāyevāyaṃ gāthāti daṭṭhabbaṃ.

Tattha te tādiseti pariyāyavacanametaṃ ‘‘appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu (bu. vaṃ. 

我来为您直译这段巴利文：
304. 为了显示"与这样大威力者并列甚至不适合我这样的智者种姓,何况是以超胜方式并列"这不适合婆罗门,所以说"这对我不"等。其中,即使是与自己功德相似的功德,他也认为是更殊胜的功德而显示,这是联系。"相似"意为部分相似。因为在其他人中找不到与佛陀的功德完全相似的任何功德。"我是谁"等是显示更殊胜的形态。我是怎样的人而将会相似,沙门等的功德是怎样而将会相似,这是有意图的配合。有些人作新的读法,这才是根本读法,如在《阿摩昼经》中"尊者乔达摩,有老师的我是谁,什么是无上明行足"。"其他"意为与自己功德不相似的功德,与"显示"相连。"一定"意为不像相似功德那样有关联。
这样确定时须那檀陀显示这个义理。这里"因为"字表示原因。因此说"所以我们才应当"。"牛蹄水"意为在牛蹄处的水。"功德"意为即使是相似功德,何况不相似功德。
"六十万姓氏"意为超过六十万的十万姓氏。但在《法句经注》等某些地方说世尊有八万姓氏,应知那只是针对每一方面而说。
"涂以白灰的莲池"意为以白灰做了准备工作的莲池。"七宝"意为以七宝。因为在充满义中,以工具义多用第六格。"宫殿尖顶等"意为在宫殿上方立的椽端等。"七宝"是关系词,这是在无差别中使用差别言说。"以家族传承"意为以净饭大王不间断的刹帝利家族传承。"在它们中"意为在四个伏藏中。所取的每一处都以财富充满而恢复原状,不会减少。
"好"意为善妙。前期年龄应如说后期年龄般了知。父母不愿意出家就是不尊重,因此在适合的义中用所有格,这是说。"这些"意为父母的。"哭泣"意为以"亲爱的儿子在哪里"等而悲叹。
"无量"意为因为任何人都不能限定"它是这么多"而无法限量。因为两竿竹子只到腰部,所以说"在两竿竹子上只有腰部"。由于波罗蜜威力只对婆罗门显现,但世尊那时是自然分量,为了显示这点似乎说了"显现",应当考察后理解。他们说"因为不"等是显示只是以波罗蜜力量如此无量,不是以神通力量。"无比"意为无可相比。"在法句中说偈"这样的读法是不适当的。因为在《法句经》中看不到这个偈颂。但这个偈颂出现在《涂灰长老譬喻》等中,而且是在其他事中,不是在这个事中,所以应当视为没有依圣典方式结集而只是零散的教说。
其中"像这样"是同义词,如在"现在寿命短暂,只有百年"等中;

27.21) viya, ‘‘etādise’’tipi paṭhanti, tadasundaraṃ apadānādīsu tathā adissanato. Kilesaparinibbānena parinibbute kutocipi abhaye te tādise pūjayato ettha idaṃ puññaṃ kenaci mahānubhāvena api saṅkhātuṃ na sakkāti attho.

Bāhantaranti dvinnaṃ bāhūnamantaraṃ. Dvādasa yojanasatānīti dvādasādhikāni yojanasatāni. Bahalantarenāti samantā sarīrapariṇāhappamāṇena. Puthulatoti vitthārato. Aṅgulipabbānīti ekekāni aṅgulipabbāni. Bhamukantaranti dvinnaṃ bhamukānamantaraṃ. Mukhaṃ vitthārato dviyojanasataṃ parimaṇḍalato visuṃ vuttattā. ‘‘Ediso bhagavā’’ti yā parehi vuttā kathā, tassā anurūpanti yathākathaṃ, iminā aññehi vuttaṃ bhagavato vaṇṇakathaṃ sutvā oloketukāmatāya āgatoti dasseti, yathākathanti vā kīdisaṃ. ‘‘Yathākathaṃ pana tumhe bhikkhave samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasitthā’’tiādīsu (pārā. 194) viya hi pucchāyaṃ esa nipātasamudāyo, eko vā nipāto.

Gandhakuṭipariveṇeti gandhakuṭiyā pariveṇe, gandhakuṭito bahi pariveṇabbhantareti attho. Tatthāti mañcake. ‘‘Sīhaseyyaṃ kappesī’’ti yathā rāhu asurindo āyāmato, vitthārato, ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesī’’ti (dī. ni. ṭī. 1.304) evaṃ ācariyena vuttaṃ, ‘‘tadetaṃ ‘na mayā asurinda adhomukhena pāramiyo pūritā, uddhaggameva katvā dānaṃ dinna’’nti aṭṭhakathāvacanena accantameva viruddhaṃ hoti. Etañhi gandhakuṭidvāravivaraṇādīsu viya pāramitānubhāvasiddhidassanaṃ, aññathā tadeva vacanaṃ vattabbaṃ bhaveyyā’’ti vadanti, vīmaṃsitvā sampaṭicchitabbaṃ. Adhomukhenāti osakkitavīriyataṃ sandhāya vuttaṃ, uddhaggamevāti anosakkitavīriyataṃ, ubbhakoṭikaṃ katvāti attho. Tadā rāhu upāsakabhāvaṃ paṭivedesīti āha ‘‘taṃ divasa’’ntiādi.

Kilesehi ārakattā ariyaṃ niruttinayena, atoyeva uttamatā parisuddhatāti vuttaṃ ‘‘uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena tassa arahatamasambhavato. Kusalasīlenāti anavajjeneva viddhastasavāsanakilesena sīlena. Evañca katvā padacatukkampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idamassa vevacana’’nti vuttaṃ.

Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussāti atthaṃ sandhāya ‘‘bhagavatoekekāya dhammadesanāyā’’tiādimāha. Mahāsamayasutta (dī. ni. 2.331 ādayo) maṅgalasutta- (khu. pā. 

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如在《佛种姓》中,也有读作"如是",那是不适当的,因为在《譬喻》等中没有如此看到。意思是:对于以烦恼般涅槃而般涅槃、从任何处都无所畏惧的这样的人,在此供养他的功德,任何大威力者都不能计算。
"两臂之间"意为两个手臂之间。"一千二百"意为超过一千的二百由旬。"身材粗细"意为全身周围的身量。"宽度"意为广度。"指节"意为每一个手指节。"眉间"意为两眉之间。因为面部宽度二百由旬已经分别说过圆周。"如此世尊"即是他人所说的话,与那相应的意思即"如何",以此显示听了他人所说的世尊容貌描述而想要观看而来。或者"如何"意为怎样。因为如在"诸比丘,你们如何和合欢喜、无诤地安乐度过雨安居"等中,这是问句中的语尾词组合,或单一语尾词。
"香室院"意为香室的院子,即香室外的院内的意思。"在那里"意为在小床上。关于"作狮子卧",阿阇黎这样说:"如同阿修罗王罗睺不能取得世尊色身在长度、宽度、高度上的量度,同样地作神通行为而作狮子卧"。他们说:"这与注释书中说'阿修罗王啊,我不是低头向下而圆满诸波罗蜜,而是举向上方而布施'的说法完全矛盾。因为这如同在打开香室门等事上显示波罗蜜威力的成就,否则应当说同样的话",应当考察后接受。"低头向下"是针对退失精进而说,"举向上"意为不退失精进,即使达到最高点的意思。那时罗睺表明优婆塞身份,所以说"那天"等。
因为远离烦恼所以是圣,依词源学的方法,由此而说最上清净性,所以说"最上清净"。因为无过失所以是善,不是以乐报的意思,因为那对阿罗汉是不可能的。"以善戒"意为以无过失的已断除烦恼习气的戒。这样做时这四句从所要表达的意思来看是特殊的,但就词义本身而言所以说"这是他的同义词"。
某处说八万四千有情,某处说无量天人,考虑这个意思所以说"世尊每一次说法"等。《大集会经》《吉祥经》...

5.1 ādayo; su. ni. 261 ādayo) desanādīsu hi catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu. Koṭisatasahassādiparimāṇenapi bahū eva, nidassanavasena panevaṃ vuttaṃ. Tasmā anuttarasikkhāpakabhāvena bhagavā bahūnaṃ ācariyo, tesaṃ ācariyabhūtānaṃ sāvakānamācariyabhāvena sāvakaveneyyānaṃ pācariyo. Bhagavatā hi dinnanaye ṭhatvā sāvakā veneyyaṃ vinenti, tasmā bhagavāva tesaṃ padhāno ācariyoti.

Vadantassādhippetova attho pamāṇaṃ, na lakkhaṇahārādivisayoti āha ‘‘brāhmaṇo panā’’tiādi. ‘‘Imassa vā pūtikāyassā’’ti pāṭhāvasāne peyyālaṃ katvā ‘‘kelanā paṭikelanā’’ti vuttaṃ. Ayañhi khuddakavatthuvibhaṅgapāḷi (vibha. 854) ‘‘bāhirānaṃ vā parikkhārānaṃ maṇḍanā’’tiādi peyyālavasena gayhati. Tattha imassa vā pūtikāyassāti imassa vā manussasarīrassa. Yathā hi tadahujātopi siṅgālo ‘‘jarasiṅgālo’’ tveva, ūruppamāṇāpi ca galocilatā ‘‘pūtilatā’’ tveva saṅkhyaṃ gacchati, evaṃ suvaṇṇavaṇṇopi manussasarīro ‘‘pūtikāyo’’ tveva, tassa maṇḍanāti attho. Kelanāti kīḷanā. ‘‘Kelāyanā’’tipi paṭhanti. Paṭikelanāti paṭikīḷanā. Capalassa bhāvo cāpalyaṃ, cāpallaṃ vā, yena samannāgato puggalo vassasatikopi samāno tadahujātadārako viya hoti, tassedamadhivacananti veditabbaṃ.

Apāpe pure karoti, na vā pāpaṃ pure karotīti apāpapurekkhāroti yuttāyuttasamāsena duvidhamatthaṃ dassetuṃ ‘‘apāpe navalokuttaradhamme’’tiādi vuttaṃ. Apāpeti ca pāpapaṭipakkhe, pāpavirahite vā. Brahmani seṭṭhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato apaccaṃ garukaraṇādinā, yathānusiṭṭhaṃ paṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā. Tenāha ‘‘sāriputtamoggallānā’’tiādi. Brāhmaṇapajāyāti bahitapāpapajāya. ‘‘Apāpapurekkhāro’’ti ettha ‘‘purekkhāro’’ti padamadhikāroti dasseti ‘‘etissāyaca pajāya purekkhāro’’ti iminā. Ca-saddo samuccayattho ‘‘na kevalaṃ apāpapurekkhāro eva, atha kho brahmaññāya ca pajāya sambandhabhūtāya purekkhāro’’ti. ‘‘Ayañhī’’tiādi adhippāyamattadassanaṃ. ‘‘Apāpapurekkhāro’’ti idaṃ ‘‘brahmaññāya pajāyā’’ti imināva sambandhitabbaṃ, na ca paccekamatthadīpakaṃ, pakatibrāhmaṇajātivasenapi cetassa attho veditabboti dassento ‘‘apicā’’tiādimāha. Ayuttasamāso cāyaṃ. Pāpanti pāpakammaṃ, ahitaṃ dukkhanti attho. Tassa sambandhipekkhattā kassā apāpapurekkhāroti pucchāya evamāhāti dassetuṃ ‘‘kassā’’tiādi vuttaṃ. ‘‘Attanā’’tiādi tadatthavivaraṇaṃ. Brāhmaṇapajāyāti brāhmaṇajātipajāya.

Rañjanti aṭṭaṃ bhajanti rājāno etenāti raṭṭhaṃ, ekassa rañño rajjabhūtakāsikosalādimahājanapadā. Janā pajjanti sukhajīvikaṃ pāpuṇanti etthāti janapado, ekassa rañño rajje ekekakoṭṭhāsabhūtā uttarapathadakkhiṇapathādikhuddakajanapadā. Tatthāti tathā āgatesu. Pucchāyāti attanā abhisaṅkhatāya pucchāya. Vissajjanāsampaṭicchaneti vissajjanāya attano ñāṇena sampaṭiggahaṇe. Kesañci upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvā bhagavāva pucchāya ussāhaṃ janetvā vissajjetīti adhippāyo.


我来为您直译这段巴利文：
等的说法中,在二十四处无数无量的天人饮用了道果甘露。以百千俱胝等为量也是很多,但这样说是以举例方式。因此以无上教导者的身份世尊是许多人的老师,是作为那些成为老师的声闻们的老师身份而成为声闻所化众的最上老师。因为声闻们依住在世尊所给的方法而调伏所化众,所以世尊才是他们的主要老师。
说者所要表达的意思才是准则,不是特相引导等的范围,所以说"但婆罗门"等。在"或者这个腐烂身体"的经文末尾作省略而说"玩耍反复玩耍"。因为这《小事分别》圣典"或者外在用具的装饰"等是以省略方式理解。其中"这个腐烂身体"意为这个人身。因为如同今天出生的狐狸也称为"老狐狸",如同大腿粗的蔓藤也称为"腐烂藤",同样即使是金色的人身也称为"腐烂身",意思是对它的装饰。"玩耍"意为游戏。也读作"爱玩"。"反复玩耍"意为反复游戏。轻浮的状态是轻浮性或轻浮,应当了知这是具足它的人即使活了百岁也像今天出生的小孩一样的代名词。
为了显示以适当和不适当的复合词两种意思"不作恶在前"或"不在前作恶"为"不恶为先",所以说"对不恶即九出世间法"等。"不恶"意为与恶相对或离恶。在最上的世尊中存在,因为依他的说法而生于圣生,或者是世尊的子嗣以尊重等,以及如教导般的修行,或者知道最上的圣道为"梵",圣声闻众。因此说"舍利弗目犍连"等。"婆罗门众"意为已除恶众。以"对这个众的为先"显示在"不恶为先"中"为先"字是关系词。"和"字是总括义:"不仅是不恶为先,而且也是与梵众有关系的为先"。"因为这"等是显示意趣而已。"不恶为先"这个应当只与"梵众"结合,不是各别表达意义,也应当依一般婆罗门种姓方面了知它的意思,为了显示这点所以说"又"等。这是不适当的复合词。"恶"意为恶业,意思是不利、苦。为了显示因为它期待关系所以在"谁的不恶为先"这个问题上如此说,所以说"谁的"等。"自己"等是解释那个意思。"婆罗门众"意为婆罗门种姓众。
"国"意为诸王以此执政事,是属于一个王的统治的迦尸、憍萨罗等大区域。"地方"意为人们在此得到快乐生活,是在一个王的统治中作为一个部分的北方、南方等小区域。"在那里"意为在如此到来的。"在问"意为在自己准备的问题。"接受回答"意为以自己的智慧接受回答。意思是世尊知道某些人的资粮圆满、智慧成熟和心行后才激发问题的热情而回答。


‘‘Tattha katamaṃ sākhalya’’ntiādi nikkhepakaṇḍapāḷi (dha. sa. 1350). Addhānadarathanti dīghamaggāgamanaparissamaṃ. Assāti bhagavato, mukhapadumanti sambandho. Bālātapasamphassanenevāti abhinavuggatasūriyaraṃsisamphassanena iva. Tathā hi sūriyo ‘‘padmabandhū’’ti loke pākaṭo, cando pana ‘‘kumudabandhū’’ti. Puṇṇacandassa siriyā samānā sirī etassāti puṇṇacandasassirikaṃ. Kathaṃ nikkujjitasadisatāti āha ‘‘sampattāyā’’tiādi. Ettha pana ‘‘ehi svāgatavādī’’ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, ‘‘sakhilo’’ti iminā saṇhavācataṃ, ‘‘sammodako’’ti iminā paṭisandhārakusalataṃ, ‘‘abbhākuṭiko’’ti iminā sabbattheva vippasannamukhataṃ, ‘‘uttānamukho’’ti iminā sukhasallāpataṃ, ‘‘pubbabhāsī’’ti iminā dhammānuggahassa okāsakaraṇena hitajjhāsayataṃ dassetīti veditabbaṃ.

Yatthakirāti ettha kira-saddo arucisūcane –

‘‘Khaṇavatthuparittattā, āpāthaṃ na vajanti ye;

Te dhammārammaṇā nāma, ye’saṃ rūpādayo kirā’’ti. –

Ādīsu (abhidhammāvatāra-aṭṭhakathāyaṃ ārammaṇavibhāge chaṭṭhaanucchede – 77) viya, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Buddhānubhāveneva hi tā ārakkhaṃ gaṇhanti. Paṃsupisācakādayoti paṃsunissitapisācakādayo . Ādisaddena bhūtarakkhasādīnaṃ gahaṇaṃ. Idāni buddhānubhāvameva pākaṭaṃ katvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

Anusāsitabbo saṅgho nāma sabbopi veneyyajanasamūho. Sayaṃ uppādito saṅgho nāma nibbattitaariyapuggalasamūho. ‘‘Tādiso’’ti iminā ‘‘sayaṃ vā uppādito’’ti vuttavikappo eva paccāmaṭṭho anantarassa vidhi paṭisedhovāti katvā, tasmā ‘‘purimapadasseva vā’’ti vikappantaragahaṇanti ācariyena (dī. ni. ṭī. 

我来为您直译这段巴利文：
"其中什么是和善"等是《摄品》圣典(法集论1350)。"旅途疲劳"意为长途行走的疲惫。"他的"意为世尊的,与"莲花面"相连。"如被新生太阳光触"意为如被新升起的太阳光束触碰。如是太阳在世间著名为"莲花友",而月亮为"睡莲友"。"如满月光辉"意为有与满月相同的光辉。为什么说相似于向下倾覆?所以说"已达到"等。这里应当了知:以"善来问候者"显示以快乐谈话为先的爱语,以"和善"显示柔和语,以"欢喜"显示善于结交,以"无皱眉"显示在一切处都面容清净,以"开朗面容"显示易于交谈,以"先说话"显示以给予法的机会而有利益意乐。
"据说在那里"中的"据说"字表示不喜欢,如在"因为刹那和事物的微小,不进入感官范围的,这些被称为法所缘,据说即是色等"等(《阿毗达摩概要注》所缘分别第六章节-77)中那样。以此显示在世尊所住处不是以天神威力使人们无灾难,而是以佛陀威力。因为正是以佛陀威力它们才守护。"尘鬼等"意为依止于尘土的鬼等。以"等"字包括鬼怪等。现在为了显示而使佛陀威力明显所以说"又"等。
"应当教导的僧伽"指一切所化众的集合。"自己产生的僧伽"指已生起的圣者众的集合。以"如此"表示只取"自己产生"所说的选择,因为是对前者的规定或否定,所以阿阇黎(说)"或者只是前词"是取另一选择。

1.304) vuttaṃ. Tatrāyamadhippāyo – kāmaṃ ‘‘gaṇī’’ti idaṃ ‘‘saṅghī’’ti padasseva vevacanaṃ, atthamattaṃ pana dassetuṃ yathāvuttavikappadvaye dutiyavikappameva paccāmasitvā ‘‘tādisovassa gaṇo atthī’’ti vuttattā avasiṭṭhassapi paṭhamavikappassa saṅgahaṇatthaṃ ‘‘purimapadasseva vā vevacanameta’’nti vuttanti. Evampi vadanti – dhammasenāpatittherādīnaṃ paccekagaṇīnaṃ gaṇaṃ, suttantikādigaṇaṃ vā sandhāya ‘‘tādiso’’tiādi vuttaṃ. Tatthāpi hi sabbova bhikkhugaṇo anusāsitabbo nāma, nibbattitaariyagaṇo pana sayaṃ uppādito nāma, tasmā ‘‘tādiso’’ti iminā vikappadvayassāpi paccāmasanaṃ upapannaṃ hoti. Evaṃ padadvayassa visesatthataṃ dassetvā sabbathā samānatthataṃ dassetuṃ ‘‘purimapadassevā’’tiādi vuttanti. Pūraṇamakkhaliādīnaṃ bahūnaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Acelakādimattakenapi kāraṇenāti niccoḷatādimattakenapi appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena.

Navakāti abhinavā. Pāhunakāti paheṇakaṃ paṭiggaṇhitumanucchavikā, etena duvidhesu āgantukesu puretaramāgatavasena idha atithino, na bhojanavelāyamāgatavasena abbhāgatāti dasseti. Pariyāpuṇāmīti paricchindituṃ jānāmi, dhātvatthamattaṃ pana dassetuṃ ‘‘jānāmī’’ti vuttaṃ.

Kappampīti āyukappampi, bhaṇeyya ceti sambandho. Ciraṃ cirakāle kappo khīyetha, dīghamantare dīghakālantarepi tathāgatassa vaṇṇo na khīyethāti yojanā. ‘‘Cira’’nti cettha vattabbepi chandahānibhayā rassatthaṃ niggahitalopo, atidīghakālaṃ vā sandhāya ‘‘ciradīghamantare’’ti vuttaṃ, ubhayattha sambandhitabbametaṃ, kiriyārahādiyoge viya ca antarayoge adhikakkharapādo anupavajjo, ayañca gāthā abhūtaparikappanāvasena aṭṭhakathāsu (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. aṭṭha. 2.7.20) vuttā tathā bhāsamānassa abhāvato.

305.Nanti ācariyaṃ. Alaṃ-saddo idha arahattho ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.134, 143) viyāti āha ‘‘yuttamevā’’ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Itthambhūtalakkhaṇe karaṇavacanaṃ dasseti ‘‘taṃ gahetvā’’ti iminā. Pāḷiyaṃ puṭaṃsenapi kulaputtenāti sambandhaṃ dassetuṃ ‘‘tena puṭaṃsenā’’ti vuttaṃ. ‘‘Aṃsenā’’tiādi adhippāyamattadassanaṃ, vahantena kulaputtena upasaṅkamituṃ alamevāti attho.

Soṇadaṇḍaparivitakkavaṇṇanā

306-7. Na idha tiro-saddo ‘‘tirokuḍḍe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā’’tiādīsu (pāci. 825) viya bahiatthoti āha ‘‘antovanasaṇḍe gatassā’’ti. Tattha vihāropi vanasaṇḍapariyāpannoti dasseti ‘‘vihārabbhantaraṃ paviṭṭhassā’’ti iminā. Ete añjaliṃ paṇāmetvā nisinnā micchādiṭṭhivasena ubhatopakkhikā, ‘‘itare pana sammādiṭṭhivasena ekatopakkhikā’’ti atthato āpanno hoti. Daliddattā, ñātipārijuññādinā jiṇṇattā ca nāmagottavasena apākaṭā hutvā pākaṭā bhavitukāmā evamakaṃsūti adhippāyo. Kerāṭikāti saṭhā. Tatthāti dvīsu janesu. Tatoti vissāsato, dānato vā.

Brāhmaṇapaññattivaṇṇanā



我将为您直译这段巴利文:
1.304. 已说。这里的意思是 - 虽然"有众"这个词就是"有僧团"的同义词,但为了显示其含义,在前述两种解释中,因为提到第二种解释说"他有这样的群众",为了也包含剩余的第一种解释,所以说"这是前面词的同义词"。也有人这样说 - 是指法将长老等各别的持众者的众,或经师等的众,才说"这样的"等。因为在那里,所有的比丘众都应该被教导,而证得圣众则称为自己所生,所以用"这样的"来指涉这两种解释是合适的。这样显示两个词的特殊含义后,为了显示在一切方面的同义,才说"前面词的"等。在许多外道导师如富兰那、末迦利等中,这是属格的部分语。仅仅以无衣等因缘是指仅仅以常裸体等因缘,以少欲知足等特征为因缘。
新来的意为初来的。适合接受供养的意为适合接受礼物的,由此在两种客人中显示这里是指较早到来的客人,不是指在用餐时来的访客。我了知意为我能确定,但为了显示词根的含义才说"我知道"。
即使一劫意为即使寿劫,应该与"说"连接。长久在长时间内劫会尽,但在漫长岁月中如来的美德不会尽,这是语法关联。这里虽然应该说"长久",但为了避免韵律缺失而省略鼻音,或是指极长时间才说"长久漫长岁月",这两处都要连接,就像与"应该做"等连用一样,在"中间"的用法中,多音节诗句是允许的,这首偈颂在注释书中是以非实际的假设方式说的,因为没有如此说话的人。
305. "那"意为老师。这里的"足够"词义为适合,如"足够厌离"等中的用法,所以说"确实适合"。因为要用包裹带去食用,所以称包裹食为路资。以具格表示这样性质的特征,用"拿着它"来表示。在经文中为了显示与"包裹肩的善男子"的关系,所以说"那个包裹肩的"。"以肩"等只是显示意思,意思是:善男子扛着前去是很适合的。
索那旦荼思惟的解释
306-7. 这里的"tiro"(内)字不像在"或在墙内或在城墙内丢弃或令丢弃"等句中表示外面的意思,所以说"进入林中的"。在那里,通过"进入寺院内"来显示寺院也包含在林中。这些合掌而坐的人因邪见而两边都依附,含义是"其他人则因正见而只依附一边"。因为贫穷,因亲族灭亡等而衰败,所以名望不显,想要以姓名而出名才这样做,这是意思。狡猾的意为奸诈的。在那里意为在两种人中。从那里意为从亲近,或从布施。
婆罗门概念的解释

309. Anonatakāyavasena thaddhagatto, na mānavasena. Tena pāḷiyaṃ vakkhati ‘‘abbhunnāmetvā’’ti. Cetovitakkaṃ sandhāya cittasīsena ‘‘cittaṃ aññāsī’’ti vuttaṃ. Vighātanti cittadukkhaṃ.

311.Sakasamayeti brāhmaṇaladdhiyaṃ. Mīyamānoti mariyamāno. Diṭṭhisañjānanenevāti attano laddhisañjānaneneva. Sujanti homadabbiṃ, nibbacanaṃ vuttameva. Gaṇhantesūti juhanatthaṃ gaṇhanakesu, iruvijjesūti attho. Iruvedavasena homakaraṇato hi yaññayajakā ‘‘iruvijjā’’ti vuccanti. Paṭhamo vāti tattha sannipatitesu sujākiriyāyaṃ sabbapadhāno vā. Dutiyovāti tadanantariko vā. ‘‘Suja’’nti idaṃ karaṇatthe upayogavacananti āha ‘‘sujāyā’’ti. Aggihuttamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena diyyati. Vuttañca ‘‘aggihuttamukhā yaññā, sāvittī chandaso mukha’’nti (ma. ni. 2.400). Tasmā ‘‘diyyamāna’’nti ayaṃ pāṭhaseso viññāyatīti ācariyena (dī. ni. ṭī. 1.311) vuttaṃ. Apica sujāya diyyamānaṃ sujanti taddhitavasena atthaṃ dassetuṃ evamāha. Porāṇāti aṭṭhakathācariyā. Purimavāde cettha dānavasena paṭhamo vā dutiyo vā, pacchimavāde ādānavasenāti ayametesaṃ viseso. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Yathādhippetassa hi vijjācaraṇavisesadīpakassa ‘‘katamaṃ pana taṃ brāhmaṇasīlaṃ, katamā sā paññā’’tiādivacanassa okāsakaraṇatthameva ‘‘imesaṃ pana brāhmaṇa pañcannaṃ aṅgāna’’ntiādivacanaṃ bhagavā avoca, tasmā padhānavacanānurūpamanusandhiṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttanti daṭṭhabbaṃ.

313.Apavadatīti vaṇṇādīni apanetvā vadati, atthamattaṃ pana dassetuṃ ‘‘paṭikkhipatī’’ti vuttaṃ. Idanti ‘‘mā bhavaṃ soṇadaṇḍo evaṃ avacā’’tiādivacanaṃ. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindīti mā vināsesi.

316. Samoyeva hutvā samoti samasamo, sabbathā samoti attho. Pariyāyadvayañhi atisayatthadīpakaṃ yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti. Ekadesamattato pana aṅgakena māṇavena tesaṃ samabhāvato taṃ nivattento ‘‘ṭhapetvā ekadesamatta’’ntiādimāha. Kulakoṭiparidīpananti kulassa ādiparidīpanaṃ. Yasmā attano bhaginiyā…pe… na jānissati, tasmā na tassa mātāpitumattaṃ sandhāya vadati, kulakoṭiparidīpanaṃ pana sandhāya vadatīti adhippāyo. ‘‘Atthabhañjanaka’’nti iminā kammapathapattaṃ vadati. Guṇeti yathāvutte pañcasīle. Athāpi siyāti yadipi tumhākaṃ evaṃ parivitakko siyā, bhinnasīlassāpi puna pakatisīle ṭhitassa brāhmaṇabhāvaṃ vaṇṇādayo sādhentīti evaṃ siyāti attho. ‘‘Sādhetī’’ti pāṭhe ‘‘vaṇṇo’’ti kattā ācariyena (dī. ni. ṭī. 1.316) ajjhāhaṭo, nidassanañcetaṃ. Mantajātīsupi hi eseva nayo. Sīlamevāti puna pakatibhūtaṃ sīlameva brāhmaṇabhāvaṃ sādhessati, kasmāti ce ‘‘tasmiṃ hi…pe… vaṇṇādayo’’ti. Tattha sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo brāhmaṇabhāvassa aṅganti sammohamattametaṃ, asamavekkhitvā kathitamidaṃ.

Sīlapaññākathāvaṇṇanā



我来为您直译这段巴利文：
309. 身体挺直是因为姿势自然，不是因为傲慢。因此经文中将说"抬起"。关于心的思维，以"心"为主要而说"知道心"。苦恼意为心苦。
311. 在自己的教义中意为在婆罗门教义中。死去意为正在死亡。仅以见解认知意为仅以自己教义的认知。苏迦意为祭勺，其词源已经说过。在拿取中意为在为祭祀而拿取的人中，意思是在咒术师中。因为依照梨俱吠陀进行祭祀，所以祭祀者被称为"咒术师"。第一或意为在那里集会的人中主持祭勺仪式的最重要者或。第二或意为其次者。"苏迦"这个词是工具的宾格，所以说"以祭勺"。因为火祭是祭祀的主要，所以在祭祀中所施与的是通过祭勺来施与。如说："祭祀以火祭为主，咒语以救世咒为主。"因此注释师说应知"所施与"是省略的内容。或者说"以祭勺所施与为苏迦"是为了显示接尾词的含义。古人意为注释书的作者们。这里在前说中是依施舍而言第一或第二，在后说中是依接受而言，这是它们的差别。以殊胜意为以明行的殊胜，不是以婆罗门所期望的明行而已。最上婆罗门意为因无上应供而殊胜的婆罗门。为了给如所期望的明行殊胜作说明的"什么是婆罗门戒？什么是智慧？"等话语创造机会，世尊才说"婆罗门啊，这五支"等话，因此应当看到为了显示与主要话语相应的文脉而说"但世尊"等。
313. 诽谤意为除去种姓等而说，但为了显示意思才说"否定"。这意为"尊者索那旦荼不要这样说"等话。婆罗门传统意为婆罗门定论。不要破坏意为不要毁灭。
316. 完全相等意为完全相同，意思是在一切方面都相同。因为两种说法都表示殊胜义，如"苦中之苦，色中之色"。但因为只在部分方面与青年安伽卡相同，为了否定那个而说"除了部分"等。宣说家族源流意为宣说家族的开始。因为不知道自己的姐妹......所以他不是指父母而已，而是指宣说家族源流，这是意思。以"破坏利益"说的是到达业道。德行意为如前所说的五戒。即使如此意为即使你们这样思惟，即使破戒者重新住于正常戒行，种姓等能够成就婆罗门身份，意思是这样。在"成就"的读法中，注释师补充"种姓"为主词，这是举例。因为在咒语、出身等也是这样的道理。只是戒行意为重新成为正常的戒行才会成就婆罗门身份，为什么呢？因为"在那里......种姓等"。其中种姓等只是愚痴意为种姓、咒语、出身是婆罗门身份的支分只是愚痴而已，这是未经思考而说的。
戒慧论的解释

317.Kathitobrāhmaṇena pañhoti ‘‘sīlavā ca hotī’’tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito. Etthāti yathāvissajjite atthe, aṅgadvaye vā. Tassāti soṇadaṇḍassa. Yadi ekamaṅgaṃ ṭhapeyya, atha patiṭṭhātuṃ na sakkuṇeyya. Yadi pana na ṭhapeyya, atha sakkuṇeyya, kiṃ panesa tathā sakkhissati nu kho, noti vīmaṃsanatthameva evamāha, na tu ekassa aṅgassa ṭhapanīyattāti vuttaṃ hoti. Tathā cāha ‘‘evametaṃ brāhmaṇā’’tiādi. Dhovitattāva parisujjhananti āha ‘‘sīlaparisuddhā’’ti, sīlasampattiyā sabbaso suddhā anupakkiliṭṭhāti attho. Kuto dussīle paññā asamāhitattā tassa. Kuto vā paññārahite jaḷe eḷamūge sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Eḷā mukhe gaḷati yassāti eḷamūgo kha-kārassa ga-kāraṃ katvā, elamukho, elamūko vā. Iti bahudhā pāṭhoti bhayabheravasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.48) vutto. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti katvā pākatikaṃ ñāṇaṃ nivattetuṃ ‘‘paññāṇa’’nti vuttaṃ. Vipassanādiñāṇañhi idhādhippetaṃ, tadetaṃ pakārehi jānanato paññāvāti āha ‘‘paññāyevā’’ti.

Catupārisuddhisīlenadhotāti samādhipadaṭṭhānena catupārisuddhisīlena sakalasaṃkilesamalavisuddhiyā dhovitā visuddhā. Tenāha ‘‘kathaṃ panā’’tiādi. Tattha dhovatīti sujjhati. Saṭṭhiasītivassānīti saṭṭhivassāni vā asītivassāni vā. Maraṇakālepi, pageva aññasmiṃ kāle. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvasarasato upadhāretvā puna padaṭṭhānato ‘‘ayaṃ vedanā phassaṃ paṭicca uppajjati, so ca phasso anicco dukkho vipariṇāmadhammo’’ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ passantena hi sukhena sakkā sā vedanā adhivāsetuṃ ‘‘vedanā eva vedayatī’’ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhavedanaṃ anuvattitvā vipassanaṃ ārabhitvā vīthipaṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjamānena. ‘‘Nāha’’ntiādiṃ tathā sīlarakkhaṇameva dukkaranti katvā vadati. Sīle patiṭṭhitassa hi arahattaṃ hatthagataṃyeva. Yathāha ‘‘sīle patiṭṭhāya…pe… vijaṭaye jaṭa’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.9) catūsu puggalesu ugghāṭitaññuno evāyaṃ visayoti āha ‘‘ugghāṭitaññutāyā’’ti. Paññāya sīlaṃ dhovitvāti sīlaṃ ādimajjhapariyosānesu akhaṇḍādibhāvāpādanena paññāya suvisodhitaṃ katvā. Santatimahāmattavatthu dhammapade (dha. pa. aṭṭha. 2.santimahāmattavatthu).



我来为您直译这段巴利文：
317. 婆罗门所问的问题意为以"是持戒者"等方式，仅仅依两支而问的问题已如实回答。在这里意为在如实回答的内容中，或在两支中。他的意为索那旦荼的。如果舍弃一支，那么就不能建立。但如果不舍弃，那么就能够建立，他是否真能如此呢？为了考察这一点才这样说，不是说应该舍弃一支。因此说"婆罗门啊，确实如此"等。
因为已洗净而清净，所以说"戒清净"，意思是因戒具足而完全清净无染污。不持戒者怎会有智慧？因为他心不专注。或者愚笨、口齿不清者怎会有戒？因为不知道戒的区分和净化戒的方法。口中流涎者为愚笨者，把"kha"音变成"ga"音，或称为口涎者、哑者。这样有多种读法，如在《怖骇经》注释中所说。为了排除一般的智，说"殊胜智"是把殊胜、最上的智称为智慧。因为这里指的是观智等，这是以种种方式了知，所以是智慧，因此说"就是智慧"。
以四遍净戒洗净意为以作为定的基础的四遍净戒，因完全清净一切烦恼垢而洗净清净。因此说"但怎样"等。其中洗净意为清净。六十或八十年意为六十年或八十年。即使在临死时，何况其他时候。如大六十年长老意为如六十年的大长老。仅仅观察受意为这里的观察受是指如实观察所生起的受的自性本质，然后从近因观察"这受缘触而生起，那触是无常、苦、变异法"，这样观三相而修观。因为这样观察的人容易忍受那受，想"只是受在感受"。克服受意为随顺所生起的苦受而开始观察，以已入轨道的观察来驱除它。如鳄鱼般俯卧意为像鳄鱼一样以胸部俯卧在地上。说"我不"等是因为如此持守戒是困难的。因为对住于戒的人，阿罗汉果就在手中。如说："住于戒......解开结"，这只是在四种人中利根者的境界，所以说"因为利根"。以慧洗净戒意为以慧使戒在始中终都成为无缺等状态而善净。桑帝大臣的故事在《法句经》中。

318.‘‘Kasmā āhā’’ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma ‘‘sīlassa ca jātiyā ca guṇadosappakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī’’ti parisāya paññātatā, sā tathā vissajjitumasamatthatāya bhijjissatīti attho, paṭhamaṃ alajjamānopi idāni lajjissāmīti vuttaṃ hoti. Paramanti pamāṇaṃ. ‘‘Ettakaparamā maya’’nti padānaṃ tulyādhikaraṇataṃ dassetuṃ ‘‘te maya’’nti vuttaṃ. Idaṃ vuttaṃ hoti – ‘‘sīlapaññāṇa’’nti vacanameva amhākaṃ paramaṃ, tadatthabhūtāni pañcasīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamāva mayanti. Ayaṃ panettha aṭṭhakathāmuttakanayo – ettakaparamāti ettakaukkaṃsakoṭikā, paṭhamaṃ pañhāvissajjanāva amhākaṃ ukkaṃsakoṭīti attho. Tenāha ‘‘mayā sakasamayavasena pañho vissajjito’’ti. Paranti atirekaṃ. Bhāsitassāti vacanassa saddassa.

Ayaṃ pana visesoti sīlaniddese niyyātanamattaṃ apekkhitvā vuttaṃ. Tenāha ‘‘sīlamicceva niyyātita’’nti. Sāmaññaphalasutte (dī. ni. 1.150) hi sīlaṃ niyyātetvāpi puna sāmaññaphalamicceva niyyātitaṃ. Sabbesampi mahaggatacittānaṃ ñāṇasampayuttattā, jhānānañca taṃ sampayogato ‘‘atthato paññāsampadā’’ti vuttaṃ. Paññāniddese hi jhānapaññaṃ adhiṭṭhānaṃ katvā paṭhamaṃ vipassanāpaññā niyyātitā. Tenāha ‘‘vipassanāpaññāyā’’tiādi.

Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā

321.Daharo yuvāti ettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbanakālagato hi ‘‘daharo’’ti vuccati. Puttassa putto nattā nāma. Nappahotīti na sampajjati, puttanattappamāṇopi na hotīti attho. ‘‘Āsanā me taṃ vuṭṭhāna’’nti etassa atthāpattiṃ dassetuṃ ‘‘mama agāravenā’’tiādi vuttaṃ. Etanti añjalipaggahaṇaṃ. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādanaṃ nijigīsanto vicarati, tasmāssa ativiya kuhakabhāvaṃ dassento ‘‘iminā kirā’’tiādiṃ vadati . Agāravaṃ nāma natthīti agāravavacanaṃ nāma natthi, nāyaṃ bhagavati agāravena ‘‘ahañceva kho panā’’tiādimāha, atha kho attano lābhaparihānibhayenevāti vuttaṃ hoti.



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318. "为什么说"是问上面开示的原因。惭愧是指"因为沙门乔达摩显示戒和种姓的功过而回答所问的问题"而为大众所知，因为不能如实回答而将破坏，意思是虽然先前不惭愧,现在将要惭愧。最高意为量度。为了显示"我们以此为最高"等词的同格关系，所以说"我们"。这是说 - "戒和慧"这话语才是我们的最高，作为其内容的五戒，以及通达三吠陀的智慧，从相等确定而知是没有的，我们只是在那里以言语为最高而已。这里还有一个不在注释书中的解释方法 - "以此为最高"意为以此为最上限，意思是先前的问题回答才是我们的最上限。因此说"我依自己的教义回答问题"。更多意为超过。所说的意为言语的声音。
这是特殊之处意为在说明戒时是考虑到仅仅交付而说的。因此说"只是交付为戒"。因为在《沙门果经》中即使交付戒后又交付沙门果。因为一切广大心都相应于智，而诸禅那与它相应，所以说"实际上是慧圆满"。因为在说明慧时，以禅慧为基础首先交付观慧。因此说"以观慧"等。
索那旦荼表白为优婆塞的故事的解释
321. 年轻青年中，以年轻一词显示初年青时期。因为处于初年青时期的称为"年轻"。儿子的儿子称为孙子。不足够意为不成就，意思是连儿孙的量度都不够。为了显示"从座位向他起立"的含义，所以说"因我不恭敬"等。这意为合掌。因为他以任何方式使自己的大众生起信服，以虚伪让其他人惊叹而活着谋求利养，因此为了显示他极其虚伪而说"据说这人"等。没有不恭敬意为没有不恭敬的话语，他说"但是我"等不是因为对世尊不恭敬，而是因为害怕自己利养减损，这是意思。

322.Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti majjhepadalopena attho. Tadā tassa vivaṭṭasannissitassa tādisassa ñāṇaparipākassa abhāvato kevalaṃ abbhudayasannissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusaladhamme, ayamettha nippariyāyato attho. Pariyāyato pana ‘‘catubhūmake’’tipi vattuṃ vaṭṭati lokuttarakusalassapi āyatiṃ labbhamānattā. Tathā hi vakkhati ‘‘āyatiṃ nibbānatthāya, vāsanābhāgiyāya vā’’ti. Tatthāti kusale dhamme yathāsamādapite. Nanti soṇadaṇḍabrāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvamāpādetvā. Taṃ pana atthato tattha ussāhajananameva hotīti āha ‘‘saussāhaṃ katvā’’ti. Tāya ca saussāhatāyāti evaṃ puññakiriyāya saussāhatā niyamato diṭṭhadhammikādiatthasampādanīti yathāvuttāya saussāhatāya ca sampahaṃsetvāti sambandho. Aññehi ca vijjamānaguṇehīti evarūpā te guṇasamaṅgitā ca ekantena diṭṭhadhammikādiatthanipphādanīti tasmiṃ vijjamānehi, aññehi ca guṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvamāpādetvāti attho.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchīti codanaṃ sodhetuṃ ‘‘brāhmaṇo panā’’tiādi vuttaṃ. Kuhakatāyāti vuttanayena kohaññakattā, iminā payogasampattiabhāvaṃ dasseti. Yajjevaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti paṭicodanampi sodhento ‘‘kevalamassā’’tiādimāha. Tattha kevalanti nibbedhāsekkhabhāgiyena asammissaṃ. Nibbānatthāyāti nibbānādhigamatthāya, parinibbānatthāya vā. Āyatiṃ visesādhigamanūpāyabhūtā puññakiriyāsu paricayasaṅkhātā vāsanā eva bhāgo, tasmiṃ upāyabhāvena pavattāti vāsanābhāgiyā. Na hi bhagavato niratthakā catuppadikagāthāmattāpi dhammadesanā atthi. Tenāha ‘‘sabbā purimapacchimakathā’’ti. Ādito cettha pabhuti yāva brāhmaṇassa vissajjanāpariyosānaṃ, tāva purimakathā, bhagavato pana sīlapaññāvissajjanā pacchimakathā. Brāhmaṇena vuttāpi hi buddhaguṇādipaṭisaññuttā kathā āyatiṃ nibbānatthāya vāsanābhāgiyā evāti. Sesaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā soṇadaṇḍasuttavaṇṇanāya līnatthapakāsanā.

Soṇadaṇḍasuttavaṇṇanā niṭṭhitā.

5. Kūṭadantasuttavaṇṇanā



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322. 适合那时刻意为依照他当时的意乐活动，适合那个，意思是省略中间词。因为当时他没有倾向出离的那样的智成熟，所以只显示倾向增上的意义，因此说"显示现法和来世的利益"，意思是使明显可见。善法意为三地的善法，这是这里无比喻的意思。但以比喻来说，也可以说"四地"，因为将来能得到出世间善。因此将要说"为了未来涅槃，或为了熏习分"。在那里意为在如是劝导的善法中。他意为索那旦荼婆罗门。鼓励意为善加磨练上上，使行善事达到敏锐清晰的状态。但这实际上只是在那里生起精进，所以说"使有精进"。以那有精进意为如此对行善事有精进必定能成就现法等利益，所以与前述的有精进和使欢喜相连。以其他现有的功德意为如此具足功德必定能成就现法等利益，所以以他现有的和其他功德使欢喜，意思是使达到完全欢喜欣悦的状态。
为了解释"如果世尊降下法宝雨，那么为什么他没有证得殊胜"的疑问，所以说"但婆罗门"等。因虚伪意为如前所说的虚伪性，以此显示没有修行圆满。如果这样，为什么世尊对他如此降下法宝雨呢？为了解释这个反问而说"只是"等。其中只是意为不混杂通达和有学分。为了涅槃意为为了证得涅槃，或为了完全涅槃。未来证得殊胜的方便之法，即在诸善事中的熟习称为习分，以方便而转起为熏习分。因为世尊没有无意义的说法，即使是四句偈。因此说"一切前后开示"。这里从开始直到婆罗门回答结束为前说，但世尊的戒慧回答为后说。因为婆罗门所说的关于佛功德等相应的话也是为了未来涅槃的熏习分。其余的很容易理解。
这是《善吉祥光》《长部》注释书中显示极细微深奥难解义，生起清净广大智慧敏捷的《善喜》显明隐义的《索那旦荼经注》的显明隐义。
《索那旦荼经注》结束。
5.《库塔丹塔经注》

323. Evaṃ soṇadaṇḍasuttaṃ saṃvaṇṇetvā idāni kūṭadantasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, soṇadaṇḍa suttassānantaraṃ saṅgītassa suttassa kūṭadantasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… magadhesūti kūṭadantasutta’’nti āha. ‘‘Magadhā nāma janapadino rājakumārā’’tiādīsu ambaṭṭhasutte kosalajanapadavaṇṇanāyaṃ amhehi vuttanayo yathārahaṃ netabbo. Ayaṃ panettha viseso – magena saddhiṃ dhāvantīti magadhā, rājakumārā, maṃsesu vā gijjhantīti magadhā niruttinayena. Ruḷhito, paccayalopato ca tesaṃ nivāsabhūtepi janapade vuddhi na hotīti neruttikā. Janapadanāmeyeva bahuvacanaṃ, na janapadasadde jātisaddattāti vuttaṃ ‘‘tasmiṃ magadhesu janapade’’ti. Ito paranti ‘‘magadhesū’’ti padato paraṃ ‘‘cārikaṃ caramāno’’tiādivacanaṃ. Purimasuttadvayeti ambaṭṭhasoṇadaṇḍasuttadvaye. Vuttanayamevāti yaṃ tattha āgatasadisaṃ idhāgataṃ, taṃ atthavaṇṇanāto vuttanayameva, tattha vuttanayeneva veditabbanti vuttaṃ hoti. ‘‘Taruṇo ambarukkho ambalaṭṭhikā’’ti brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.2) vuttattā ‘‘ambalaṭṭhikā brahmajāle vuttasadisāvā’’ti āha.

Yaññāvāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni, aviññāṇakāni ca yaññūpakaraṇāni upaṭṭhapitānīti atthaṃ sandhāya ‘‘mahāyañño upakkhaṭo’’ti pāḷiyaṃ vuttaṃ, taṃ panetaṃ upakaraṇaṃ tesaṃ tathā sajjanamevāti dasseti ‘‘sajjito’’ti iminā. Vacchatarasatānīti yuvabhāvappattāni balavavacchasatāni. Vacchānaṃ visesāti hi vacchatarā, te pana vacchā eva honti, na dammā, na ca balībaddāti āha ‘‘vacchasatānī’’ti. Ayaṃ ācariyamati (dī. ni. ṭī. 1.323). Tara-saddo vā anatthakoti vuttaṃ ‘‘vacchasatānī’’ti. Evañhi sabbopi vacchappabhedo saṅgahito hoti. Eteti usabhādayo urabbhapariyosānā. Anekesanti anekajātikānaṃ. Migapakkhīnanti mahiṃsarurupasadakuruṅgagokaṇṇamigānañceva morakapiñjaravaṭṭakatittira lāpādipakkhīnañca. Saṅkhyāvasena anekataṃ sattasataggahaṇena paricchindituṃ ‘‘sattasattasatānī’’ti vuttaṃ, sattasatāni, sattasatāni cāti attho. Thūṇanti yaññopakaraṇānaṃ migapakkhīnaṃ bandhanatthambhaṃ. Yūpotipi tassa nāmaṃ. Tenāha ‘‘yūpasaṅkhāta’’nti.

328.Vidhāti vippaṭisāravinodanā. Yo hi yaññasaṅkhātassa puññassa upakkileso, tassa vidhamanato nivāraṇato nirodhanato vidhā vuccanti vippaṭisāravinodanā, tā eva puññābhisandaṃ avicchinditvā ṭhapentīti ‘‘ṭhapanā’’ti ca vuttā. Avippaṭisārato eva hi uparūpari puññābhisandappavattīti. Ṭhapanā cetā yaññassa ādimajjhapariyosānavasena tīsu kālesu pavattiyā tippakārāti āha ‘‘tiṭṭhapana’’nti. Parikkhārasaddo cettha parivārapariyāyo ‘‘parikaronti yaññaṃ abhisaṅkharontī’’ti katvā. Tenāha ‘‘soḷasaparivāra’’nti.

Mahāvijitarājayaññakathāvaṇṇanā



我来为您直译这段巴利文：
323. 如此解释完《索那旦荼经》后，现在为了解释《库塔丹塔经》，为了显示按次序到达解释机会，或为了宣示在《索那旦荼经》之后诵集的经为《库塔丹塔经》，所以说"如是我闻...在摩揭陀国为库塔丹塔经"。如"摩揭陀是国土的王子们"等，应当如《阿摩昼经》中解释憍萨罗国时我们所说的方法适当运用。这里的特别之处是：与鹿一起奔跑为摩揭陀，即王子们，或贪爱肉为摩揭陀，依词源学的方法。依惯用和省略接尾词，即使在他们居住的国土中也没有增益，这是词源学家们说的。国土名字本身是复数，不是因为国土字是种类字，所以说"在那摩揭陀国土中"。从此以后意为从"在摩揭陀"这词之后的"游行"等话。在前两经意为在《阿摩昼经》和《索那旦荼经》两经中。如已说的方法意为在这里出现的与在那里出现的相同的内容，依意义解释是如已说的方法，意思是应以在那里说的方法来理解。因为在《梵网经》注中说"年轻的芒果树为芒果树苗"，所以说"芒果园与《梵网经》中所说相同"。
准备祭场为举行大祭而备办有识和无识的祭祀用具，考虑到这个意思，经文中说"大祭准备就绪"，而这个用具就是他们如此准备，以"准备"这词来显示这点。百头小牛意为达到年轻状态的强壮牛犊百头。因为小牛的特殊就是牛犊，而它们就是牛犊，不是待驯的，也不是役牛，所以说"百头牛犊"。这是阿阇黎的意见。或者"tara"字无义，所以说"百头牛犊"。因为这样就包含了所有种类的牛犊。这些意为从公牛开始到绵羊为止的。许多意为许多种类的。野兽和鸟意为水牛、黑鹿、斑鹿、羚羊、野牛等野兽以及孔雀、鹧鸪、鹌鹑、雉鸡、咕咕鸟等鸟类。为了以数目限定多种，说"各七百"，意思是七百又七百。柱意为系缚祭祀用具野兽鸟类的柱子。祭柱也是它的名字。因此说"称为祭柱"。
328. 仪式意为除去后悔。因为那是名为祭祀的功德的污垢，因为驱除、防止、止息它，所以除去后悔称为仪式，它们因为使功德流不间断而住立，所以也称为"建立"。因为只有从无后悔才有上上功德流的转起。这些建立因为在祭祀的始中终三个时期运作而有三种，所以说"三建立"。这里的"资具"字是"眷属"的同义词，因为"他们准备祭祀而围绕"。因此说"十六眷属"。
大胜王祭祀的故事的解释

336. Pubbe bhūtaṃ bhūtapubbaṃ yathā ‘‘diṭṭhapubba’’nti āha ‘‘pubbacarita’’nti, attano purimajātisambhūtaṃ bodhisambhārabhūtaṃ puññacariyanti attho. Tathā hi tassa anugāminidhissa thāvaranidhinā nidassanaṃ upapannaṃ hoti. Saddavidū pana vadanti ‘‘bhūtapubbanti idaṃ kālasattamiyā nepātikapada’’nti. Atītakāleti hi tesaṃ matena attho. Assāti anena. Mahantaṃ pathavīmaṇḍalaṃ vijitanti sambandho. Mahantaṃ vā vijitaṃ pathavīmaṇḍalamassa atthīti attho. ‘‘Antoraṭṭheti yassa vijite viharati, tassa raṭṭhe’’tiādīsu viya hi vijitasaddo rajje pavattati, iminā tassa ekarājabhāvaṃ dīpeti, na cakkavattirājabhāvaṃ sattaratanasampannatāavacanato. Pāḷiyaṃ na yena kenaci santakamattena aḍḍhatāti dassetuṃ ‘‘aḍḍho’’ti vatvā ‘‘mahaddhano’’ti vuttaṃ. Tenāha ‘‘yo kocī’’tiādi. Aḍḍhatā hi nāma vibhavasampannattā sā ca taṃ tadupādāya vuccati. Tathā mahaddhanatāpīti taṃ thāmappattaṃ ukkaṃsagataṃ dassetuṃ ‘‘aparimāṇasaṅkhyenā’’ti āha. Bhuñjitabbaṭṭhena visesato kāmā idha bhogā nāmāti dasseti. ‘‘Pañcakāmaguṇavasenā’’ti iminā. Piṇḍapiṇḍavasenāti bhājanālaṅkārādivibhāgaṃ ahutvā kevalaṃ khaṇḍakhaṇḍavasena.

Rūpaṃ appetvā, anappetvā vā māsappamāṇena kato māsako. Ādisaddena thālakādīni saṅgaṇhāti. Anekakoṭisaṅkhyenāti kahāpaṇānaṃ koṭisatādippamāṇaṃ sandhāya vuttaṃ heṭṭhimantena koṭisatappamāṇeneva khattiyamahāsālabhāvappattito.

Tuṭṭhīti sumanatā. Upakaraṇasaddo cettha kāraṇapariyāyo. Kiṃ pana tanti āha ‘‘nānāvidhālaṅkārasuvaṇṇarajatabhājanādibheda’’nti. Ādisaddena vatthaseyyāvasathādīni saṅgayhanti, suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni satta ratanānīti vadanti. Yathāhu –

‘‘Suvaṇṇaṃ rajataṃ muttā, maṇiveḷuriyāni ca;

Vajirañca pavāḷanti, sattāhu ratanānime’’ti.

Sālivīhiādi sattadhaññaṃ sānulomaṃ pubbannaṃ nāma purekkhataṃ sassaphalanti katvā. Tabbipariyāyato muggamāsādi tadavasesaṃ aparannaṃ nāma. Aparannato pubbe pavattamannaṃ pubbannaṃ, tato aparasmiṃ pavattamannaṃ aparannaṃ. Nna-kārassa pana ṇṇa-kāre kate pubbaṇṇaṃ, aparaṇṇañcāti neruttikā. Pubbāparabhāvo panetesaṃ ādikappe sambhavāsambhavavasena veditabbo. Purimaṃ ‘‘aḍḍho mahaddhano pahūtajātarūparajato’’ti vacanaṃ devasikaṃ paribbayadānagahaṇādivasena, parivattanadhanadhaññavasena ca vuttaṃ, idaṃ pana ‘‘pahūtadhanadhañño’’ti vacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena cāti imaṃ visesaṃ sandhāya ayaṃ nayo dassito. Vīsakahāpaṇambaṇādidevasikavaḷañjanampi hi mahāsālalakkhaṇaṃ.


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336. 前已存在为曾经存在，如"曾见过"，所以说"前行"，意思是在自己前世生起的、作为菩提资粮的功德行。因此它以财宝喻跟随的智慧是合适的。但语法学者们说"曾经存在"这是时间第七格的不变词。因为依他们的意见意思是"在过去时"。他的意为这个。大地圆为大地，与征服相连。或意思是他有大征服的地圆。因为像在"国内意为在他征服处所住的那个国"等中，征服字用于王国，以此显示他是单一王，不是转轮王，因为没有说具足七宝。在经文中为了显示不是以任何所有而已为富，所以说了"富"后又说"大富"。因此说"任何"等。因为所谓富是具有财富，而那是依此彼而说的。同样大富也是，为了显示那达到势力、达到最上，所以说"无量数"。显示以应享受的特性，欲在这里名为受用，以"依五欲功德"这句。以堆积意为不成为器皿装饰等区分，只是依块块。
铸成月形或未成月形，以月为量制成的叫摩沙迦。以"等"字包括钵等。以许多俱胝数意为指钱的百俱胝等量，因为以最低百俱胝量就达到刹帝利大富的地位。
满足意为善意。这里的用具字是原因的同义词。那是什么呢？说"各种装饰、金银器皿等种类"。以"等"字包括衣服、床具、住所等，说七宝是金、银、摩尼珠、真珠、琉璃、金刚、珊瑚。如说：
"金与银及珠，摩尼与琉璃；
金刚与珊瑚，说此七宝名。"
稻米等七谷因为是主要作物果实而称为前食。与此相反的绿豆、豆类等其余的称为后食。在后食之前转起的食物为前食，在那之后转起的食物为后食。但语法学家们说当"nna"音变成"ṇṇa"音时为"pubbaṇṇa"和"aparaṇṇa"。它们的前后关系应依原始劫时能生不能生来理解。前面"富、大富、多金银"的说法是依每日支出、施予、收取等，和流通的钱财谷物而说，但这"多钱财谷物"的说法是依藏匿的财物和储存的谷物而说，考虑到这个差别而显示这个方法。因为每日二十钱、一阿摩拏等的使用也是大富的特征。


Idāni tabbiparītavasena visesaṃ dassetuṃ ‘‘atha vā’’tiādinā dutiyanayo āraddho. Iminā eva hi purimavacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena ca vuttanti atthato siddhaṃ hoti. Tattha idanti ‘‘pahūtadhanadhañño’’ti vacanaṃ. Assāti mahāvijitarañño. Divase divase paribhuñjitabbaṃ devasikaṃ, bhāvanapuṃsakametaṃ. Dāsakammakaraporisādīnaṃ vettanānuppadānaṃ paribbayadānaṃ. Iṇasodhanādivasena dhanadhaññānamādānaṃ gahaṇaṃ. Ādisaddena iṇadānādīnaṃ saṅgaho. Parivattanadhanadhaññavasenāti kayavikkayakaraṇena parivattitabbānaṃ dhanadhaññānaṃ vasena. Katthaci pana samuccayavirahitapāṭho dissati. Tattha ‘‘paribbayadānaggahaṇādivasenā’’ti idaṃ parivattanapadena sambandhaṃ katvā tādisena vidhinā ito cito ca parivattetabbānaṃ dhanadhaññānaṃ vasenāti attho veditabbo.

Koṭṭhaṃ vuccati dhaññaṭṭhapanaṭṭhānaṃ, tadeva agāraṃ tathā. Tenāha ‘‘dhaññena paripuṇṇakoṭṭhāgāro’’ti. Evaṃ sāragabbhaṃ koso, dhaññaṭṭhapanaṭṭhānaṃ koṭṭhāgāranti dassetvā idāni tato aññathāpi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārato paricchado ‘‘koso’’ti vuccati, evaṃ rañño tikkhabhāvaparihārakattā caturaṅginī senā ‘‘koso’’ti āha ‘‘catubbidho koso’’tiādi. ‘‘Dvādasapuriso hatthī’’tiādinā (pāci. 314) vuttalakkhaṇena cettha hatthiādayo gahetabbā. Vatthakoṭṭhāgāraggahaṇeneva sabbassapi kuppabhaṇḍaṭṭhapanaṭṭhānassa gahitattā ‘‘koṭṭhāgāraṃ tividha’’ntiādi vuttaṃ. Jātarūparajatato hi aññaṃ lohaayadāruvisāṇavatthādikamasāradabbaṃ gopetabbato ga-kārassa ka-kāraṃ katvā kuppaṃ vuccati. Jātarūparajatanidhānaṃ dhanakoṭṭhāgāraṃ. Tattha tattha ratanaṃ viloketvā caraṇaṃ ratanavilokanacārikā. Kāmaṃ tamatthaṃ rājā jānāti, bhaṇḍāgārikena pana kathāpetvā parisāya nissaddabhāvāpādanatthameva evaṃ pucchati. Tathā kathāpane hi asati parisā saddaṃ karissati ‘‘kasmā rājā paramparāgataṃ kuladhanaṃ vināsetī’’ti, tato ca pakatikkhobho bhavissati, sati pana tathā kathāpane ‘‘etaṃkāraṇā taṃ chaḍḍetī’’ti nissaddabhāvamāpajjissati. Tato ca pakatikkhobho na bhavissati, tasmā tathā pucchatīti veditabbaṃ. Maraṇavasanti maraṇassa, maraṇasaṅkhātaṃ vā visayaṃ.

337. Pāḷiyaṃ ‘‘āmantetvā’’ti etassa mantitukāmo hutvāti atthaṃ viññāpetuṃ ‘‘ekena paṇḍitena saddhiṃ mantetvā’’ti vuttaṃ. Dhātvatthānuvattako hettha upasaggo, pakaraṇādhigato ca katthaci atthaviseso yathā ‘‘sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba’’nti (pāci. 434). Tathā hissa padabhājane vuttaṃ ‘‘sikkhamānenāti sikkhitukāmena. Aññātabbanti jānitabba’’ntiādi (pāci. 436). Āmantesīti mantitukāmosi. Janapadassa anupaddavatthaṃ, yaññassa ca cirānappavattanatthaṃ brāhmaṇo cintesīti āha ‘‘ayaṃ rājā’’tiādi. Āharantānaṃ manussānaṃ gehānīti sambandho, anādare vā etaṃ sāmivacanaṃ.



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现在为显示与此相反的差别，以"或者"等开始第二种方法。因为只有依此，前面的说法依藏匿的财物和储存的谷物而说才在意义上成就。其中这意为"多钱财谷物"的说法。他的意为大胜王的。日日应受用为每日，这是中性的状态词。对奴仆、工人、侍从等给予工资为支出施予。依还债等而取用钱财谷物为收取。以"等"字包括借债等。依流通钱财谷物意为依通过买卖而应流通的钱财谷物。但在某处看到无连词的读法。在那里"依支出施予收取等"这个应与流通字相连，应知意思是依这样的方式从这里那里应流通的钱财谷物。
仓称为放置谷物的处所，同样也称为库。因此说"谷物充满的仓库"。如此宝藏室为库，放置谷物处为仓库，现在为显示与那不同的意思，所以说"或者"等。其中如剑的锐利保护物称为"鞘"，同样因为保护王的锐利，四种军队称为"库"，所以说"四种库"等。这里应依"十二人象"等所说的特征来理解象等。因为以衣库的摄取已经包含了一切可坏物品的放置处，所以说"仓库三种"等。因为除了金银以外其他的铜铁木角衣等无价之物因应保护，将"ga"音变成"ka"音而称为"可坏"。金银藏为财库。在各处观看珠宝而行为观珠宝巡行。虽然国王知道那个意思，但令库官说明是为了使众人无声。因为如果不这样说明，众人会发出声音说"为什么国王要毁坏世代相传的家族财富"，从那里就会有平常的骚动，但如果这样说明，"因为这个原因他舍弃它"，就会变得无声。从那里就不会有平常的骚动，所以应知他这样询问。死的力量意为死亡的，或称为死亡的境界。
337. 在经文中"召集"这词为了显示意思是想要商议，所以说"与一个智者商议"。这里的前缀随顺词根义，有时依场合理解特殊意义，如"诸比丘，学习者应知、应遍问、应遍询"。因为这样在其词义解释中说"学习者意为想要学习。应知意为应了知"等。召集意为你想要商议。婆罗门为了国土无灾害和祭祀长久不行为而思考，所以说"这个王"等。带来的人们的家，或者这是所有格的无关系用法。

338. Sattānaṃ hitasukhassa vidūsanato, ahitadukkhassa ca āvahanato kaṇṭakasadisatāya corā eva idha ‘‘kaṇṭakā’’ti vuttaṃ ‘‘corakaṇṭakehi sakaṇṭako’’ti. Yathā gāmavāsīnaṃ ghātakā gāmaghātakā abhedavasena, upacārena ca nissayanāmassa nissitepi pavattanato, evaṃ panthikānaṃ duhanā bādhanā panthaduhā. Dhammato apetassa ayuttassa karaṇasīlo adhammakārī, yo vā attano vijite janapadādīnaṃ tato tato anatthato tāyanena khattiyena kattabbadhammo, tassa akaraṇasīloti attho. Dassūti corānametaṃ adhivacanaṃ. Daṃsenti viddhaṃsentīti hi dassavo niggahītalopena, te eva khīlasadisattā khīlanti dassukhīlaṃ. Yathā hi khette khīlaṃ kasanādīnaṃ sukhappavattiṃ, mūlasantānena sassaparibuddhiñca vibandhati, evaṃ dassavopi rajje rājāṇāya sukhappavattiṃ, mūlaviruḷhiyā janapadaparibuddhiñca vibandhantī. Pāṇacāgaṃ dassetuṃ ‘‘māraṇenā’’ti vuttaṃ, hiṃsanaṃ dassetuṃ ‘‘koṭṭanenā’’ti. Vadhasaddo hi hiṃsanatthopi hoti ‘‘vadhati na rodati, āpatti dukkaṭassā’’tiādīsu (pāci. 880) viya, kapparādīhi pothanenāti attho. Addu nāma dārukkhandhena kato bandhanopakaraṇaviseso, tena bandhanaṃ tathā. Ādisaddena rajjubandhanasaṅkhalikabandhanagharabandhanādīni saṅgaṇhāti. Hā-dhātuyā jānipadanipphattiṃ dasseti ‘‘hāniyā’’ti iminā, sā ca dhanahāyanamevāti vuttaṃ ‘‘sataṃ gaṇhathā’’tiādi.

Pañcasikhamattaṃ ṭhapetvā muṇḍāpanaṃ pañcasikhamuṇḍakaraṇaṃ. Taṃ ‘‘kākapakkhakaraṇa’’ntipi voharanti. Sīse chakaṇodakāvasecanaṃ gomayasiñcanaṃ. Kudaṇḍako nāma catuhatthato ūno rassadaṇḍako, yo ‘‘gaddulo’’tipi vuccati, tena bandhanaṃ kudaṇḍakabandhanaṃ. Ādisaddena khuramuṇḍaṃ karitvā bhasmapuṭavadhanādīnaṃ saṅgaho. Sammāsaddo ñāyatthoti āha ‘‘hetunā’’tiādi, pariyāyavacanametaṃ. Ūhanissāmīti uddharissāmi, apanessāmīti attho. Pubbe tattha kataparicayatāya ussāhaṃ karonti. ‘‘Anuppadetū’’ti etassa anu anu padetūti atthaṃ sandhāya ‘‘dinne appahonte’’tiādi vuttaṃ. Kasiupakaraṇabhaṇḍaṃ phālapājanayuganaṅgalādi, iminā pāḷiyaṃ bījabhattameva nidassanavasena vuttanti dasseti. Sakkhikaraṇapaṇṇāropananibandhanaṃ vaḍḍhiyā saha vā vinā vā puna gahetukāmassa dāne hoti, idha pana tadubhayampi natthi puna aggahetukāmattāti vuttaṃ ‘‘sakkhiṃ akatvā’’tiādi. Tenāha ‘‘mūlacchejjavasenā’’ti. Sakkhinti tadā paccakkhakajanaṃ. Paṇṇe anāropetvāti tālādipaṇṇe yathāciṇṇaṃ likhanavasena anāropetvā. Aññattha paṇṇākārepi pābhatasaddo, idha pana bhaṇḍamūleyevāti āha ‘‘bhaṇḍamūlassā’’tiādi. Bhaṇḍamūlañhi pakārato udayabhaṇḍāni ābharati saṃharati etenāti pābhataṃ. Udayadhanato pageva ābhataṃ pābhatanti saddavidū, paṇṇākāro pana taṃ tadatthaṃ patthentehi ābharīyateti pābhataṃ. Patthanatthajotako hi ayaṃ pa-saddo.

‘‘Yathāhā’’tiādinā pābhatasaddassa mūlabhaṇḍatthataṃ cūḷaseṭṭhijātakapāṭhena (jā. 1.1.4) sādheti. Tatrāyamaṭṭhakathā (jā. aṭṭha. 1.

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338. 因为毁坏众生的利乐，带来不利与苦，像刺那样，所以盗贼在这里称为"刺"，如说"以盗贼刺而有刺"。如杀害村民为村杀手，依不分离和比喻，依止名称也用于被依止者，同样伤害、妨碍行路者为路害者。习惯作不正当、不适当的为非法作者，或在自己的领地中不习惯作以保护国土等免于种种危害的刹帝利应作之法的意思。盗贼是强盗的代名词。因为他们破坏所以是强盗，省略鼻音，他们像桩那样所以是盗桩。因为如同田里的桩妨碍耕作等顺利进行和根的相续使作物生长，同样强盗也妨碍王国中王令的顺利进行和根的生长使国土生长。为显示舍命说"以杀"，为显示伤害说"以打"。因为杀字也有伤害义，如在"打而不哭，犯突吉罗"等中，意思是以棒等殴打。某种以木块制成的捆绑工具称为木枷，以它捆绑为如此。以"等"字包括绳索捆绑、锁链捆绑、屋舍监禁等。以"损害"这词显示"hā"词根的国家词形成，而那只是财产损失，所以说"取百"等。
除留五缕发而剃头为作五缕发。那也称为"乌翅形"。在头上浇粪尿为牛粪浇。称为短棒是比四腕短的短棍，也称为"革皮"，以它捆绑为短棒捆绑。以"等"字包括剃光头后以灰罐打等。正字是道理义，所以说"以因"等，这是同义语。我将拔除意为我将拔起、除去的意思。因为先前在那里有修习所以作精进。考虑到"应给予"的意思是一再给予，所以说"给予不足"等。农具物品为犁头、牛轭、犁等，以此显示经中只是以种子和食物为例说的。作证、写契约、约定是对想要连利息或不连利息再取的给予，但这里二者都没有因为不想再取，所以说"不作证"等。因此说"以断根的方式"。证人意为当时的见者。不写在叶上意为不依惯例写在贝叶等上。在别处pābhata字也用于礼物，但这里只在货物价值，所以说"货物价值"等。因为货物价值从中带来、收集利润货物，所以是pābhata。语法学者说从利润财产先带来是pābhata，而礼物被想要那个目的者带来，所以是pābhata。因为这个pa前缀表示希望义。
以"如说"等以《小富豪本生》的经文证明pābhata字有本金之义。那里的注释是;

1.4) ‘‘appakenapīti thokenapi parittakenapi. Medhāvīti paññavā. Pābhatenāti bhaṇḍamūlena. Vicakkhaṇoti vohārakusalo. Samuṭṭhāpeti attānanti mahantaṃ dhanañca yasañca uppādetvā tattha attānaṃ saṇṭhāpeti patiṭṭhāpeti. Yathā kiṃ? Aṇuṃ aggiṃva sandhamaṃ, yathā paṇḍitapuriso parittaṃ aggiṃ anukkamena gomayacuṇṇādīni pakkhipitvā mukhavātena dhamanto samuṭṭhāpeti vaḍḍheti mahantaṃ aggikkhandhaṃ karoti, evameva paṇḍito thokampi pābhataṃ labhitvā nānāupāyehi payojetvā dhanañca yasañca vaḍḍheti, vaḍḍhetvā ca pana tattha attānaṃ patiṭṭhāpeti, tāya eva vā pana dhanayasamahantatāya attānaṃ samuṭṭhāpeti, abhiññātaṃ pākaṭaṃ karotīti attho’’ti.

Divase divase dātabbaṃ devasikaṃ. Māse māse dātabbaṃ māsikaṃ. Ādisaddena anuposathikādīni saṅgaṇhāti. Tassa tassa purisassa. Kusalānurūpena, kammānurūpena sūrabhāvānurūpenāti dvandato paraṃ suyyamāno anurūpasaddo paccekaṃ yojetabbo. Chekabhāvānurūpatā cettha kusalānurūpaṃ. Katthaci kulasaddo dissati, so ca jāṇusoṇiādikulānamiva kulānurūpampi dātabbato yujjateva. Senāpaccādi ṭhānantaraṃ, iminā bhattavetanaṃ niddiṭṭhamattanti dasseti. Sakakammapasutattā, anupaddavattā ca dhanadhaññānaṃ rāsiko rāsikārabhūto. Khemena ṭhitāti anupaddavena pavattā. Tenāha ‘‘abhayā’’ti, kutocipi bhayarahitāti attho. Modā modamānāti modāya modamānā, somanasseneva modamānā, na saṃsandanamattenāti vuttaṃ hoti. ‘‘Bhagavatā saddhiṃ sammodī’’tiādīsu (dī. ni. 1.381) hi mudasaddo saṃsandanepi pavattati, aññe modā hutvā aparepi modamānā viharantīti vā attho. Tenāha ‘‘aññamaññaṃ pamuditacittāti, asaññogepi vatticchāyeva vuddhīti dvidhā pāṭho vutto. Iddhaphītabhāvanti samiddhavepullabhāvaṃ.

Catuparikkhāravaṇṇanā

339. Tasmiṃ tasmiṃ kicce anuyanti anuvattantīti anuyantā. Teyeva ānuyantā yathā ‘‘anubhāvo eva ānubhāvo’’ti, ‘‘ānuyuttā’’tipi pāṭho, tasmiṃ tasmiṃ kicce anuyujjantīti hi ānuyuttā vuttanayena. Assāti rañño. Teti ānuyantakhattiyādayo. ‘‘Amhe ettha bahi karotī’’ti attamanā na bhavissanti. ‘‘Nibandhavipulāyāgamo gāmo nigamo. Vivaḍḍhitamahāāyo mahāgāmo’’ti (dī. ni. ṭī. 

我来为您直译这段巴利文：
"以少许意为以些少、以微小。有智慧意为有慧。以本金意为货物价值。明智意为善于交易。使自己建立意为生起大财富和名声后使自己在那里安立、确立。如何呢？如吹小火，如智者将少许火渐次投入牛粪粉等，以口气吹动而使之建立、增长，使成大火堆，同样智者得到少许本金后以种种方便运用而增长财富和名声，增长后使自己确立于其中，或以那财富名声的伟大使自己建立，使自己闻名、显著的意思。"
日日应给予为每日。月月应给予为每月。以"等"字包括每布萨等。对那个那个人。依技能、依工作、依勇敢，从复合词后听到的"相应"字应各自连接。这里熟练相应是技能相应。在某处看到种姓字，那也适合，因为也应依种姓给予，如种姓为阇努索尼等。将军等职位，以此显示只说明了食俸。因为专注自己的工作和无灾难而成为钱财谷物的积聚者、堆积者。安稳住意为无灾难而转起。因此说"无怖"，意思是从任何处都无怖畏。喜喜乐意为以喜而喜乐，只以快乐而喜乐，不是仅以相会的意思。因为在"与世尊相会"等中，喜字也用于相会，或意思是一些成为喜者而其他也喜乐而住。因此说"互相心欢喜"，即使无连词也期望词形，所以说两种读法。繁荣昌盛意为成功丰富。
四种资具解释
339. 在那个那个事务中随行随转为随从。他们就是随从，如"威力就是威力"，也读作"随从"，因为在那个那个事务中随从为随从，如所说的方式。他的意为王的。他们意为随从刹帝利等。"他在这里把我们排除在外"而不会满意。"有固定大收入的聚落为市镇。增长有大收入为大村"。

1.338) ācariyena vuttaṃ. ‘‘Apākāraparikkhepo sāpaṇo nigamo, sapākārāpaṇaṃ nagaraṃ, taṃ tabbiparīto gāmo’’ti (kaṅkhāvitaraṇī abhinavaṭīkāyaṃ saṅghādisesakaṇḍe kuladūsakasikkhāpade passitabbaṃ) vinayaṭīkāsu. Gasanti madanti etthāti gāmo, sveva pākaṭo ce, nigamo nāma atireko gāmoti katvā. Bhusattho hettha nī-saddo, saññāsaddattā ca rassoti saddavidū. Janapadattho vuttova. ‘‘Sāmyāmacco sakhā koso, duggañca vijitaṃ bala’’nti vuttāsu sattasu rājapakatīsu rañño tadavasesānaṃ channaṃ vasena hitasukhātivuddhi, tadekadesā ca ānuyantādayoti āha ‘‘yaṃ tumhāka’’ntiādi.

Taṃtaṃkiccesu raññā amā saha bhavantīti amaccā. ‘‘Amāvāsī’’tiādīsu viya hi samakiriyāya amāti abyayapadaṃ, ca-paccayena taddhitasiddhīti neruttikā. Rajjakiccavosāsanakāle pana te raññā piyā, sahapavattanakā ca bhavantīti dasseti ‘‘piyasahāyakā’’ti iminā. Rañño parisati bhavā ‘‘pārisajjā. Ke pana teti vuttaṃ ‘‘sesā āṇattikārakā’’ti , yathāvuttānuyuttakhattiyādīhi avasesā rañño āṇākarāti attho. Satipi deyyadhamme ānubhāvasampattiyā, parivārasampattiyā ca abhāve tādisaṃ dātuṃ na sakkā. Vuddhakāle ca tādisānampi rājūnaṃ tadubhayaṃ hāyateva, deyyadhamme pana asati pagevāti dassetuṃ ‘‘deyyadhammasmiñhī’’tiādimāha. Deyyadhammasmiṃ asati ca mahallakakāle ca dātuṃ na sakkāti yojanā. Etenāti yathāvuttakāraṇadvayena. Anumatiyāti anujānanena. Pakkhāti sapakkhā yaññassa aṅgabhūtā. Yaññaṃ parikarontīti parikkhārā, sambhārā, te ca tassa yaññassa aṅgabhūtattā parivārā viya hontīti āha ‘‘parivārā bhavantī’’ti. ‘‘Ratho’’tiādinā idhānadhippetamatthaṃ nisedheti.

‘‘Ratho setaparikkhāro, jhānakkho cakkavīriyo;

Upekkhā dhurasamādhi, anicchā parivāraṇa’’nti. (saṃ. ni. 5.4);

Hi saṃyuttamahāvaggapāḷi. Tattha rathoti brahmayānasaññito aṭṭhaṅgikamaggaratho. Setaparikkhāroti catupārisuddhisīlālaṅkāro. ‘‘Sīlaparikkhāro’’tipi pāṭho. Jhānakkhoti vipassanāsampayuttānaṃ pañcannaṃ jhānaṅgānaṃ vasena jhānamayaakkho. Cakkavīriyoti vīriyacakko. Upekkhā dhurasamādhīti upekkhā dvinnaṃ dhurānaṃ samatā. Anicchā parivāraṇanti alobho sīhadhammādīni viya parivāraṇaṃ.

Aṭṭhaparikkhāravaṇṇanā



我来为您直译这段巴利文：
1.338. 阿阇黎所说。在律注中说"无围墙围绕有市场为市镇，有围墙市场为城市，与此相反为村落"（应见《疑惑度脱新注》僧残篇中污家学处）。在此吞食、欢喜为村，如果那成为显著，称为市镇，因为是超过村。语法学者说这里nī-音是强调义，因为是名词所以短音。国土义已说。在"主、大臣、友、库藏、堡垒、国土、军队"所说七种王要素中，依王的其余六种而有利乐极盛，随从等是其中一部分，所以说"你们的"等。
在种种事务中与王一起为大臣。因为像在"新月"等中，"amā"是不变词表示同一行动，以ca后缀而成立词形，这是语法学者说的。显示在管理王事时他们是王所喜爱的和共同转起的，以"亲密友"这词。在王众中存在为"众中人"。问"他们是谁"而说"其余命令执行者"，意思是除了如前所说的随从刹帝利等以外的其余王命执行者。即使有应施之物，若无威力圆满和眷属圆满也不能如此施予。而且在老年时即使这样的王两者也减退，更不用说没有应施之物了，为了显示这点而说"因为应施之物"等。没有应施之物和老年时不能施予，这是连结。以此意为以如前所说的两个原因。依许可意为以允许。辅助意为同党成为祭祀的支分。围绕祭祀为资具，即资材，它们因为是那个祭祀的支分而如眷属，所以说"成为眷属"。以"车"等否定这里不意图的义。
因为《相应部》大品经文说：
"车以白资具，禅定为轴心，
精进为车轮，舍为平衡轭，
无欲为围绕。"
其中车意为称为梵乘的八支道车。白资具意为四遍净戒庄严。也读作"戒资具"。禅定轴意为与观智相应的五禅支而成的禅定之轴。精进轮意为以精进为轮。舍为平衡轭意为舍是二轭的平等。无欲为围绕意为无贪如狮子法等为围绕。
八种资具解释;

340.Ubhato sujātādīhi vuccamānehi. Yasasāti pañcavidhena ānubhāvena. Tenāha ‘‘āṇāṭhapanasamatthatāyā’’ti. ‘‘Saddho’’ti etassa ‘‘dātādānassa phalaṃ paccanubhoti pattiyāyatī’’ti atthaṃ dassetuṃ ‘‘dānassā’’tiādi vuttaṃ. Dāne sūroti dānasūro, deyyadhamme īsakampi saṅgaṃ akatvā muttacāgo, tabbhāvo pana kammassakatāñāṇassa tikkhavisadabhāvena veditabbo. Tassa hi tikkhavisadabhāvaṃ vibhāvetuṃ ‘‘saddo’’ti vatvā ‘‘dānasūro’’ti vuttanti daṭṭhabbaṃ. Tenāha ‘‘na saddhāmattakenā’’tiādi. Yassa hi kammassakatā paccakkhamiva upaṭṭhāti, so evaṃ vutto. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhumabhibhavanto tassa adhipati hutvā deti. Kāraṇopacāravacanañhetaṃ. Paratopi eseva nayo. Tabbisayena lobhena anākaḍḍhanīyattā na dāso, na sahāyo.

Tadevatthaṃ byatirekato, anvayato ca vivaritvā dassento ‘‘yo hī’’tiādimāha. Idhānadhippetassa hi dāsādidvayassa byatirekato dassanaṃ. Khādanīyabhojanīyādīsu madhurasseva paṇītattā ‘‘madhuraṃ bhuñjatī’’ti vuttaṃ, nidassanamattaṃ vā etaṃ, paṇītaṃ paribhuñjatīti vuttaṃ hoti. Dāso hutvā deti taṇhāya dāsabyataṃ upagatattā. Sahāyo hutvā deti tassa piyabhāvānissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Yaṃ panetaṃ ācariyena vuttaṃ ‘‘sāmiparibhogasadisā’’ti, (dī. ni. ṭī. 

我来为您直译这段巴利文：
340. 由双方所说的善生等。以名声意为以五种威力。因此说"以建立命令的能力"。为了显示"有信"的意思是"亲身经验施舍的果报而信任"，所以说"对施"等。在施舍中勇敢为施舍勇者，对应施之物一点也不执著而解脱施舍，但那种状态应依业所有性智的锐利明晰性来理解。应知为了显示它的锐利明晰性而说"有信"后说"施舍勇者"。因此说"不仅以信"等。因为对谁业所有性如现前般显现，他就这样被说。他施舍的施物意为他给予他人的应施之物。成为它的主人意为善巧克服那个领域的贪欲而成为它的主人而施舍。这是因缘的假说语。对后面也是这个方法。因为不被那个领域的贪欲拖拉而不是奴仆，不是伙伴。
为了通过相反和随顺来展开显示那个意思而说"因为谁"等。因为这是通过相反显示这里不意图的奴仆等二者。因为在硬食软食等中甜味是殊胜的，所以说"食用甜的"，或这只是举例，意思是说食用殊胜的。成为奴仆而施因为进入渴爱的奴役状态。成为伙伴而施因为不舍弃对它的喜爱。成为主人而施因为从那里解脱渴爱的奴役而超越而转起。而阿阇黎所说这个"如主人受用"，;

1.340) taṃ taṇhādāsabyamatikkantatāsāmaññaṃ sandhāya vuttaṃ. Na hi khīṇāsavassa paribhogo sāmiparibhogo viya khīṇāsavasseva dānaṃ dānasāmīti attho upapanno hoti, pacchā vā pamādalikhitametaṃ. Tādisoti dānasāmisabhāvo.

Samitapāpasamaṇabāhitapāpabrāhmaṇā ukkaṭṭhaniddesenettha vuttā, pabbajjāmattasamaṇajātimattabrāhmaṇā vā kapaṇādiggahaṇena gahitāti veditabbaṃ. Duggatāti dukkaraṃ jīvikamupagatā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Pathāvinoti maggagāmino. Vaṇibbakāti dāyakānaṃ guṇakittanavasena, kammaphalakittanamukhena ca yācanakā seyyathāpi naggacariyādayoti atthaṃ dassetuṃ ‘‘ye iṭṭhaṃ dinna’’ntiādi vuttaṃ. Tadubhayeneva hi dānassa vaṇṇathomanā sambhavati. Ye vicaranti, te vaṇibbakā nāmāti yojetabbaṃ. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ, sarāvamattanti yāgubhattādivasena. Opānaṃ vuccati ogāhetvā pātabbato nadītaḷākādīnaṃ sabbasādhāraṇaṃ titthaṃ, opānamivabhūtoti opānabhūto. Tenāha ‘‘udapānabhūto’’tiādi. Hutvāti bhāvato. Sutameva sutajātanti jātasaddassa anatthantaravācakattamāha yathā ‘‘kosajāta’’nti.

Atītādiatthacintanasamatthatā nāma tassa rañño anumānavasena, itikattabbatāvasena ca veditabbā, na buddhānaṃ viya tattha paccakkhadassitāyāti dassetuṃ ‘‘atīte’’tiādi vuttaṃ. Puññāpuññānisaṃsacintanañcettha pakaraṇādhigatavasena veditabbaṃ. Puññassāti yaññapuññassa. Dāyakacittampīti dāyakānaṃ, dāyakaṃ vā cittampi, dātukamyatācittampīti vuttaṃ hoti. Imesu pana aṭṭhasu aṅgesu aḍḍhatādayo pañca yaññassa tāva parikkhārā hontu tehi vinā tassa asijjhanato , sujātatā, pana sūrūpatā ca kathaṃ yaññassa parikkhāro siyā tadubhayena vināpi tassa sijjhanatoti codanāya sabbesampi aṭṭhannamaṅgānaṃ parikkhārabhāvaṃ anvayato, byatirekato ca dassento ‘‘ete hi kirā’’tiādimāha. Ettha ca keci evaṃ vadanti ‘‘yathā aḍḍhatādayo pañca yaññassa ekaṃsatova aṅgāni, na evaṃ sujātatā, surūpatā ca, tadubhayaṃ pana anekaṃsatova aṅganti dīpetuṃ arucisūcakassa kirasaddassa gahaṇaṃ kata’’nti. Te hi ‘‘ayaṃ dujjātotiādivacanassa anekaṃsikataṃ maññamānā tathā vadanti, tayidaṃ asāraṃ. Sabbasādhāraṇavasena hetaṃ byatirekato yaññassa aṅgabhāvadassanaṃ tattha siyā kesañci tathā parivitakko’’ti tassāpi avakāsābhāvadassanatthameva evaṃ vuttattā, tadubhayasādhāraṇavaseneva anekaṃsato aṅgabhāvassa adassanato ca. Kirasaddo panettha tadā brāhmaṇassa cintitākārasūcanattho daṭṭhabbo. Evamanena cintetvā ‘‘imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavantīti vuttānī’’ti kirasaddena tassa cintitākāro sūcito hoti. Evamādīnīti ettha ādisaddena ‘‘ayaṃ virūpo kittakaṃ…pe… upacchindissati, ayaṃ daliddo, appesakkho, assaddho, appassuto, na atthaññū, na medhāvī kittakaṃ…pe… upacchindissatī’’ti etesaṃ saṅgaho veditabbo.

Catuparikkhārādivaṇṇanā

341. ‘‘Sujaṃ paggaṇhantāna’’nti ettha soṇadaṇḍasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 

我来为您直译这段巴利文：
1.340. 那是考虑到超越渴爱奴役的共同性而说的。因为阿罗汉的受用不像主人的受用，阿罗汉的施舍是施舍主的意思不合适，或这是后来疏忽写的。如此意为施舍主的状态。
以最上的说明在这里说息恶的沙门、除恶的婆罗门，或应知仅出家的沙门、仅生为婆罗门的以贫穷等词所包含。困苦意为获得难以维生而活命艰难。因此说"贫穷的人"。行路者意为走在路上的人。乞者意为依赞叹施者的功德和通过说业果而乞求的人，如裸行者等，为显示这个意思而说"他们说这是"等。因为以这两者能赞颂施舍。应连接为凡游行者，名为乞者。一掌量意为依稻谷米等而说，一碗量意为依粥饭等而说。渡口称为因可进入饮用而成为河池等的一切共用的渡口，如渡口而成为渡口而成。因此说"如井"等。成为意为从状态。所闻即闻生，说明生字不表示其他义，如"宝生"。
显示那个王的能思维过去等义的能力应依推理和应作的方式来理解，不是像佛那样对此有现见，所以说"过去"等。这里应依场合所获得来理解思维福非福的果报。福意为祭祀的福。施者心也意为施者们的，或施者的心也，意思是说想要施舍的心也。在这八支中，富等五种先作为祭祀的资具，因为没有那些它不成就，但善生和端庄如何是祭祀的资具，因为没有那两者它也能成就，为了显示所有八支是资具性，通过随顺和相反而说"因为这些"等。这里有些人这样说："为了显示如富等五种必定是祭祀的支分，善生和端庄不是如此，而那两者不必定是支分，所以取kira词表示不赞同"。因为他们认为"这个生不好"等语不是必定的而这样说，这是无实质的。因为这是依一切共通而从相反显示是祭祀的支分，为了显示"在那里可能有某些人如此思维"也没有机会而如此说，以及不显示依两者共通而不必定是支分。这里kira词应视为表示那时婆罗门所思维的方式。他这样思维后"说这八支也是那个祭祀的资具"，以kira词表示他的思维方式。如此等中以等字应知包括"这个丑陋的...会中断多少，这个贫穷的、无势力的、无信的、无闻的、不知义的、无智的...会中断多少"等。
四种资具等解释
341. 在"举起善"中在《苏那丹陀经注》;;

1.311-313) vuttesu dvīsu vikappesu dutiyavikappaṃ nisedhento ‘‘mahāyāga’’ntiādimāha, tena ca purohitassa sayameva kaṭacchuggahaṇajotanena evaṃ sahatthā sakkaccaṃ dāne yuttapayuttatā icchitabbāti dasseti. Evaṃ dujjātassāti etthāpi ‘‘sujātatāya anekaṃsato aṅgabhāvadassanamevida’’nti aggahetvā heṭṭhā vuttanayena sabbasādhāraṇavaseneva attho gahetabbo. Ādisaddena hi ‘‘evaṃ anajjhāyakassa…pe… dussīlassa…pe… duppaññassa saṃvidhānena pavattadānaṃ kittakaṃ kālaṃ pavattissatī’’ti etesaṃ saṅgaho daṭṭhabbo. Tasmāti tadubhayakāraṇato.

Tissovidhāvaṇṇanā

342.Tiṇṇaṃ ṭhānānanti dānassa ādimajjhapariyosānasaṅkhātānaṃ tissannaṃ bhūmīnaṃ, avatthānānanti attho. Calantīti kampanti purimākārena na tiṭṭhanti. Karaṇattheti tatiyāvibhattiatthe. Karaṇīyasaddāpekkhāya hi kattari eva etaṃ sāmivacanaṃ, na karaṇe. Yebhuyyena hi karaṇajotakavacanassa atthabhāvato anuttakattāva karaṇatthoti idhādhippeto. Pacchānutāpassa akaraṇūpāyaṃ dassetuṃ ‘‘pubba…pe… patiṭṭhapetabbā’’ti vuttaṃ. Tattha acalāti daḷhā kenaci asaṃhīrā. Patiṭṭhapetabbāti suppatiṭṭhitā kātabbā. Tathā patiṭṭhāpanūpāyampi dassento ‘‘evañhī’’tiādimāha. Tathā patiṭṭhāpanena hi yathā taṃ dānaṃ sampati yathādhippāyaṃ nippajjati, evaṃ āyatimpi vipulaphalatāya mahapphalaṃ hoti vippaṭisārena anupakkiliṭṭhabhāvato. Dvīsu ṭhānesūti yajamānayiṭṭhaṭṭhānesu. Vippaṭisāro…pe… na kattabboti atthaṃ sandhāya ‘‘eseva nayo’’ti vuttaṃ. Muñcacetanāti pariccāgacetanā, tassā niccalabhāvo nāma muttacāgatā pubbābhisaṅkhāravasena uḷārabhāvo. Pacchāsamanussaraṇacetanāti paracetanā, tassā pana niccalabhāvo ‘‘aho mayā dānaṃ dinnaṃ sādhu suṭṭhū’’ti dānassa sakkaccaṃ paccavekkhaṇavasena veditabbo. Tadubhayacetanānaṃ niccalakaraṇūpāyaṃ byatirekato dassetuṃ ‘‘tathā…pe… hotī’’ti vuttaṃ. Tattha tathā akarontassāti muñcacetanaṃ, pacchāsamanussaraṇacetanañca niccalamakarontassa, vippaṭisāraṃ, uppādentassāti vuttaṃ hoti. ‘‘Nāpi uḷāresu bhogesu cittaṃ namatī’’ti idaṃ pana pacchāsamanussaraṇacetanāya eva byatirekato niccalakaraṇūpāyadassanaṃ. Evañhi yathāniddiṭṭhanidassanaṃ upapannaṃ hoti. Tattha uḷāresu bhogesūti khettavisese pariccāgassa katattā laddhesupi uḷāresu bhogesu. Nāpi cittaṃ namati pacchā vippaṭisārena upakkiliṭṭhabhāvato. Yathā kathanti āha ‘‘mahāroruva’’ntiādi. Tassa hi seṭṭhissa gahapatino vatthu kosalasaṃyutte, (saṃ. ni. 1.131) mayhakajātake (jā. aṭṭha. 3.

我来为您直译这段巴利文：
1.311-313. 否定在《苏那丹陀经注》所说的两种选择中的第二种选择而说"大祭"等，以此通过显示祭司自己取勺，显示这样亲手恭敬施舍应当努力。"如此生不好"这里也不应取"这里只显示善生不必定是支分"，而应依前面所说的方法依一切共通来理解意思。因为以等字应见包括"如此非诵习者...持戒不好者...智慧不好者安排而行的施舍会持续多久"等的摄取。因此意为因为那两个原因。
三个方式解释
342. 三个处意为施舍的开始、中间、结束称为三个地位，意思是状态。动摇意为震动，不以前面的样子而住。作具意为在具格的意义。因为依所作词，这是主格在能作者中，不在工具中。因为多数表示工具的语词有意义，所以这里意图无对作者即是具格义。为了显示不作后悔的方法而说"前...应确立"。其中不动意为坚固，不被任何(理由)所动摇。应确立意为应使善立。显示如此确立的方法而说"因为如此"等。因为以如此确立，如那个施舍现在如意图而成就，同样未来也因广大果报而成大果，因为不被后悔所污染。在两处意为祭主和所祭处。意思考虑到"后悔...不应作"而说"这就是方法"。舍心意为舍弃心，它的不动性即是解脱施舍性依前行的殊胜性。后追忆心意为后心，而它的不动性应依"啊!我布施了,善哉!妙哉!"如此恭敬省察施舍而知。为了从相反显示使两种心不动的方法而说"如此...成"。其中如此不作意为不使舍心和后追忆心不动,使生起后悔的意思。"也不倾心于殊胜的享受"这是只从相反显示后追忆心不动的方法。因为如此所指的譬喻才合适。其中在殊胜的享受意为因为在特殊田中舍施而得到的殊胜享受。也不倾心因为后来被后悔所污染。如何说而说"大叫唤"等。因为那个居士长者的故事在《相应部》拘萨罗相应、《摩诃迦本生》...;

6.mayhakajātakavaṇṇanā) ca āgataṃ. Tathā hi vuttaṃ –

‘‘Bhūtapubbaṃ so mahārāja seṭṭhi gahapati tagarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi, ‘detha samaṇassa piṇḍapāta’nti vatvā uṭṭhāyāsanā pakkāmi, datvā ca pana pacchā vippaṭisārī ahosi ‘‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’’’ntiādi.

So kira aññesupi divasesu taṃ paccekabuddhaṃ passati, dātuṃ panassa cittaṃ na uppajjati, tasmiṃ pana divase ayaṃ padumavatiyā deviyā tatiyaputto tagarasikhī paccekabuddho gandhamādanapabbate phalasamāpattisukhena vītināmetvā pubbaṇhasamaye vuṭṭhāya anotattadahe mukhaṃ dhovitvā manosilātale nivāsetvā kāyabandhanaṃ bandhitvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā iddhiyā vehāsaṃ abbhuggantvā nagaradvāre oruyha cīvaraṃ pārupitvā pattamādāya nagaravāsīnaṃ gharadvāresu sahassabhaṇḍikaṃ ṭhapento viya pāsādikehi abhikkamanādīhi anupubbena seṭṭhino gharadvāraṃ sampatto, taṃ divasañca seṭṭhi pātova uṭṭhāya paṇītaṃ bhojanaṃ bhuñjitvā gharadvārakoṭṭhake āsanaṃ paññapetvā dantantarāni sodhento nisinno hoti. So paccekabuddhaṃ disvā taṃ divasaṃ pātova bhutvā nisinnattā dānacittaṃ uppādetvā bhariyaṃ pakkosāpetvā ‘‘imassa samaṇassa piṇḍapātaṃ dehī’’ti vatvā rājupaṭṭhānatthaṃ pakkāmi. Seṭṭhibhariyā sampajaññajātikā cintesi ‘‘mayā ettakena kālena imassa ‘dethā’ti vacanaṃ na sutapubbaṃ, dāpentopi ca ajja na yassa vā tassa vā dāpeti, vītarāgadosamohassa vantakilesassa ohitabhārassa paccekabuddhassa dāpeti, yaṃ vā taṃ vā adatvā paṇītaṃ piṇḍapātaṃ dassāmī’’ti gharā nikkhamma paccekabuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā suparisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ, byañjanaṃ, sūpeyyañca abhisaṅkharitvā pattaṃ pūretvā bahi gandhehi alaṅkaritvā paccekabuddhassa hatthesu patiṭṭhapetvā vandi. Paccekabuddho ‘‘aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī’’ti aparibhuñjitvāva anumodanaṃ vatvā pakkāmi. Sopi kho seṭṭhi rājupaṭṭhānaṃ katvā āgacchanto paccekabuddhaṃ disvā āha ‘‘mayaṃ tumhākaṃ piṇḍapātaṃ dethā’’ti vatvā pakkantā, api vo laddho piṇḍapāto’’ti? Āma, seṭṭhi laddhoti. ‘‘Passāmā’’ti gīvaṃ ukkhipitvā olokesi , athassa piṇḍapātagandho uṭṭhahitvā nāsapuṭaṃ pahari. So cittaṃ saṃyametuṃ asakkonto pacchā vippaṭisārī ahosi, tassa pana vippaṭisārassa uppannākāro ‘‘varameta’’ntiādinā pāḷiyaṃ vuttoyeva. Piṇḍapātadānena panesa sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapanno, sattakkhattumeva ca sāvatthiyaṃ seṭṭhikule nibbatto, ayañcassa sattamo bhavo, pacchā vippaṭisārena pana nāpi uḷāresu bhogesu cittaṃ namati. Vuttañhetaṃ saṃyuttavaralañchake –

‘‘Yaṃ kho so mahārāja seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’nti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya, yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namatī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
6. 《摩诃迦本生注》中说。因此这样说：
"从前，大王，那个居士长者以食物供养名叫多伽罗息虚独觉佛，说'给这位沙门食物'后从座而起离去，但布施后生起后悔:'让奴仆或工人吃这食物更好'等。"
据说他在其他日子也看见那位独觉佛，但没有生起布施的心，而在那一天，这位莲花德天女的第三个儿子多伽罗息虚独觉佛在香醉山度过禅果之乐后，在上午出定，在无热恼池洗脸，在朱砂平台披衣系带，拿着钵衣，入禅定作神通基础，以神通升入虚空，在城门下降，披衣持钵，如在城民家门放置千两包裹般以端庄的前进等次第来到长者家门。那天长者一早起来吃了美味的食物，在家门亭子设座而坐清洁牙齿。他见到独觉佛，因为那天一早吃了而坐着，生起布施心叫妻子来说"给这位沙门食物"后为觐见国王而去。长者妻子生性有知，想:"我这么久以来没听过他说'给'，今天叫布施也不是给任何人，而是给离贪瞋痴、吐弃烦恼、放下重担的独觉佛，不应给任何食物而应给美味的食物"，从家里出来五体投地礼敬独觉佛，取钵请他坐在家里设好的座位上，用极清净的米煮饭，准备相应的硬食、调味品和汤，装满钵，外面用香装饰，放在独觉佛手中后礼敬。独觉佛想:"我要摄受其他独觉佛"，不吃就说随喜而去。那长者觐见国王回来时见到独觉佛说:"我们说'给你食物'后离去，你得到食物了吗？""是的，长者，得到了。""让我看看"，抬头看时，食物的香味升起打在鼻孔。他不能制御心而后悔，那后悔生起的情形在经中已以"更好"等说了。以施食而他七次往生善趣天界，七次生于舍卫城长者家，这是他第七生，但因后悔而不倾心于殊胜的享受。因为在《相应部》中这样说：
"大王，因为那个居士长者布施后生起后悔:'让奴仆或工人吃这食物更好'，以那业的果报，他不倾心于殊胜的食物受用，不倾心于殊胜的衣服受用、车乘受用，不倾心于殊胜的五种欲乐受用。";

1.131).

Mayhakajātakepi vuttaṃ –

‘‘Iti mahārāja āgantukaseṭṭhi tagarasikhipaccekabuddhassa dinnapaccayena bahuṃ dhanaṃ labhi , datvā aparacetanaṃ paṇītaṃ kātuṃ asamatthatāya paṇīte bhoge bhuñjituṃ nāsakkhī’’ti (jā. aṭṭha. 3.6.mayhakajātakavaṇṇanā).

Bhātu panesa ekaṃ puttaṃ (dha. pa. aṭṭha. 2.354) sāpateyyassa kāraṇā jīvitaṃ voropesi, tena kammena bahūni vassāni niraye paccittha, sattakkhattuñca aputtako jāto, idānipi teneva kammena mahāroruvaṃ upapanno. Tena vuttaṃ ‘‘mahāroruvaṃ upapannassa seṭṭhigahapatino viyā’’ti, purimapacchimacetanāvasena cettha attho veditabbo. Ekā hi cetanā dve paṭisandhiyo na detīti.

Dasaākāravaṇṇanā

343. Ākaroti attano anurūpatāya samariyādaparicchedaṃ phalaṃ nibbattetīti ākāro, kāraṇanti āha ‘‘dasahi kāraṇehī’’ti. Mariyādattho hettha ā-saddo. Na dussīlesveva, atha kho sīlavantesupi vippaṭisāraṃ uppādessati. Tadubhayepi na uppādetabboti hi dassetuṃ api-saddena, pi-saddena vā sampiṇḍanaṃ karoti. Paṭiggāhakatova uppajjatīti balavataraṃ vippaṭisāraṃ sandhāya vuttaṃ, dubbalo pana deyyadhammato, parivārajanatopi uppajjateva. Uppajjituṃ yuttanti uppajjanārahaṃ. Vippaṭisārampi vinodesīti sambandho. Tesaṃyevāti pāṇātipātīnameva. Yajanaṃ nāmettha dānamevādhippetaṃ, na aggijuhananti āha ‘‘detu bhava’’nti. Vissajjatūti muttacāgavasena cajatu. Abbhantaranti ajjhattaṃ sakasantāne.

Soḷasākāravaṇṇanā

344. Anumatipakkhādayo eva heṭṭhā yaññassa vatthuṃ katvā ‘‘soḷasaparikkhārā’’ti vuttā, idha pana sandassanādivasena anumodanāya āraddhattā vuttaṃ ‘‘soḷasahi ākārehī’’ti. Dassetvāti attano desanānubhāvena paccakkhamiva phalaṃ dassetvā, anekavāraṃ pana dassanato ‘‘dassetvā dassetvā’’ti byāpanavacanaṃ, tadeva ābhuso meḍanaṭṭhena āmeḍitavacananti ācariyena (dī. ni. ṭī. 1.344) vuttaṃ. ‘‘Samādapetvā samādapetvā’’tiādīsupi eseva nayo. Tamatthanti dānaphalavasena kammaphalasambandhamatthaṃ. Samādapetvāti sutamattaṃ akatvā yathā rājā tamatthaṃ sammadeva ādiyati citte karonto suggahitaṃ katvā gaṇhāti, tathā sakkaccaṃ ādāpetvā.

‘‘Vippaṭisāravinodanenā’’ti idaṃ nidassanamattaṃ. Lobhadosamohaissāmacchariyamānādayopi hi dānacittassa upakkilesā, tesaṃ vinodanenapi taṃ vodāpitaṃ samuttejitaṃ nāma hoti tikkhavisadabhāvāpattito, āsannatarabhāvato pana vippaṭisāravinodanameva gahitaṃ. Pavattite hi dāne tassa sambhavoti. Yāthāvato vijjamānehi guṇehi haṭṭhapahaṭṭhabhāvāpādanaṃ sampahaṃsananti āha ‘‘sundara’’ntiādi. Dhammatoti saccato. Tadatthameva dassetuṃ ‘‘dhammena samena kāraṇenā’’ti vuttaṃ. Saccañhi dhammato anapetattā dhammaṃ, upasamacariyabhāvato samaṃ, yuttabhāvena kāraṇanti ca vuccati.

345. Tasmiṃ yaññe rukkhatiṇacchedopi nāma nāhosi, kuto pāṇavadhoti pāṇavadhābhāvasseva daḷhīkaraṇatthaṃ, sabbaso viparītaggāhehi avidūsitatādassanatthañca pāḷiyaṃ ‘‘neva gāvo haññiṃsū’’tiādīni vatvāpi ‘‘na rukkhā chijjiṃsū’’tiādi vuttanti dassento ‘‘ye yūpanāmake’’tiādimāha. Barihisatthāyāti paricchedatthāya. Vanamālāsaṅkhepenāti vanapupphehi gandhitamālāniyāmena. Evaṃ ācariyena (dī. ni. ṭī. 

我来为您直译这段巴利文：
1.131.
在《摩诃迦本生》中也说：
"如是大王，来访的长者因布施给多伽罗息虚独觉佛的资具而得到许多财富，但布施后因不能使后心殊胜而不能享用殊胜的享受。"
但他为了财产杀死兄弟的一个儿子，以那业在地狱受苦多年，七次生而无子，现在也以那业生在大叫唤地狱。因此说"如生在大叫唤地狱的居士长者"，这里应依前心后心来理解意思。因为一个思不能给两个结生。
十种方式解释
343. 依自己的相应而生起有限制边界的果叫做方式，意思是因为而说"以十种因"。因为这里的"ā"字是边界的意思。不只在戒不好者，也在有戒者会生起后悔。为了显示在两者都不应生起，以"api"字或"pi"字作结合。只从受者生起意为针对强烈后悔而说，而弱的也从施物和随从生起。应生起意为应当生起。也除去后悔意为相关。只对他们意为只对杀生者。这里祭祀意为指施舍，不是火祭，所以说"让他给"。舍弃意为以解脱施舍而舍。内在意为内部自相续。
十六种方式解释
344. 在下面以随顺等作为祭祀的事物而说"十六资具"，但这里因依开示等方式开始随喜而说"以十六种方式"。显示意为以自己说法的威力如现前般显示果，因为多次显示而说"显示显示"是遍满语，老师说那就是以重复义而重复语。在"教导教导"等中也是这个方法。那个意思意为依施舍果报的业果关系的意思。教导意为不只是听闻，如王正确地接受那个意思而作意，好好地领受。
"以除去后悔"这是仅为譬喻。因为贪瞋痴嫉妒悭吝慢等也是施心的随烦恼，以除去它们也叫做清净鼓励，因为达到锐利明净性，但因为更近所以只取除去后悔。因为施舍行起时它会生起。以如实存在的功德使生欢喜雀跃叫做庆慰，所以说"好"等。如法意为如实。为了显示那个意思而说"以法平等因"。因为真实因为不离法而叫法，因为是寂静行而平等，因为是合理而叫因。
345. 在那个祭祀连砍伐树草都没有，何况杀生，为了强调没有杀生，为了显示完全不被颠倒见所污染，在经中说了"不杀牛"等之后又说"不砍树"等，显示这点而说"在名为柱"等。为了铺草意为为了界限。以林鬘摄意为以森林之花编成鬘的规定。如此老师...


1.345) vuttaṃ, vanapantiākārenāti attho. Bhūmiyaṃ vā pattharantīti vedibhūmiṃ parikkhipantā tattha tattha pattharanti. Mantādinā hi parisaṅkhatā bhūmi vindati assa lābhasakkāreti katvā ‘‘vedī’’ti vuccati. Tepi rukkhā tepi dabbāti sambandho, kammakattā cetaṃ dvayaṃ, abhihitakammaṃ vā. Vatticchāya hi yathāsattiṃ kārakā bhavanti. Vuttanayena pāṇavadhābhāvassa daḷhīkaraṇatthaṃ, viparītaggāhena avidūsitabhāvadassanatthañcetanti dasseti kiṃ panā’’tiādinā. Antogehadāso antojāto. Ādisaddena dhanakkītakaramarānītasāmaṃdāsabyūpagatānaṃ saṅgaho. Pubbamevāti bhatikaraṇato pageva. Dhanaṃ gahetvāti divase divase yathākammaṃ gahetvā. Bhattavetananti devasikaṃ bhattañceva māsikādiparibbayañca. Vuttovāyamattho. Tajjitāti santajjitā. Parikammānīti sabbabhāgiyāni kammāni, uccāvacāni kammānīti attho. Piyasamudācārenevāti iṭṭhavacaneneva. Yathānāmavasenevāti pākaṭanāmānurūpeneva. Sappitelanavanītadadhimadhuphāṇitena cevāti ettha ca-saddo avuttasamuccayattho, tena paṇītapaṇītānaṃ nānappakārānaṃ khādanīyabhojanīyādīnañceva vatthayānamālāgandhavilepanaseyyāvasathādīnañca saṅgaho daṭṭhabbo, tenāha ‘‘paṇītehi sappitelādisammissehevā’’tiādi. Tassa tassa kālassa anurūpehi yāgu…pe… pānakādīhīti sambandho. Sappiādīnanti sappiādīhi.

346. Paṭisāmetabbato, attano attano santakabhāvato ca saṃ nāma dhanaṃ vuccati, tassa patīti sapati niggahitalopena, dhanavā, diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ. Tenāha ‘‘pahūtaṃ dhana’’nti. Akkhayadhammamevāti akhayasabhāvameva. Gāmabhāgenāti saṃkittanavasena gāme vā gahetabbabhāgena, evaṃ ācariyena (dī. ni. ṭī. 1.346) vuttaṃ, paccekaṃ sabhāgagāmakoṭṭhāsenātipi attho. Sesesupi eseva nayo.

347.Yaññāvāṭoti khaṇitāvāṭassa assamedhādiyaññayajanaṭṭhānassetaṃ adhivacanaṃ, tabbohārena pana idha dānasālāya eva, tāya ca puratthimanagaradvāre katāya puratthimabhāge evāti atthaṃ dasseti ‘‘puratthimato nagaradvāre’’tiādinā. Taṃ pana ṭhānaṃ rañño dānasālāya nātidūre evāti āha ‘‘yathā’’tiādi. Yato tattha pātarāsaṃ bhuñjitvā akilantarūpāyeva sāyanhe rañño dānasālaṃ sampāpuṇanti. ‘‘Dakkhiṇena yaññāvāṭassā’’tiādīsupi eseva nayo. Yāguṃ pivitvāti hi yāgusīsena pātarāsabhojanamāha.

348.Madhuranti sādurasaṃ. Upari vattabbamatthanti ‘‘apica me bho evaṃ hotī’’tiādinā vuccamānamatthaṃ. Parihārenāti bhagavantaṃ garuṃ katvā agāravaparihārena, ujukabhāvāpanayanena vā, ujukavuttiṃ pariharitvā vaṅkavuttiyāva yathācintitamatthaṃ pucchanto evamāhāti vuttaṃ hoti. Tenāha ‘‘ujukameva pucchayamāno agāravo viya hotī’’ti.

Niccadānaanukulayaññavaṇṇanā



我来为您直译这段巴利文：
1.345. 说，意思是以林列的方式。或在地上铺开意为围绕祭场地时在各处铺开。因为以咒等准备好的地使他获得利养恭敬，所以叫做祭场。那些树那些材料意为关联，这两者是业的作者，或是所说的业。因为欲说而依能力成为作者。显示为了如说的方式强调没有杀生，为了显示不被颠倒见所污染而以"什么"等说。家生奴是生在家里的。以等字包括以财买来的、债务所得的、战俘和自愿为奴的。更在前意为在雇佣之前。取钱意为每日依工作取得。食工资意为每日的食物和每月等的费用。这个意思已说。被威胁意为被恐吓。服务意为一切分内的工作，意思是高低的工作。只以亲切对待意为只以可意语。只以如名意为只以显著的名字。以酥油、麻油、生酥、酪、蜜、糖蜜和意为这里的和字是未说的集合义，由此应见包括各种殊胜的硬食软食等和衣服、车乘、花鬘、香料、涂香、床座、住所等，因此说"以殊胜的酥油等混合"等。与那个那个时候相应的粥...等饮料意为关联。以酥等意为以酥等。
346. 因为应收藏，因为是自己所有而称为财叫做saṃ，它的主人叫做sapati省略鼻音，有财，因为带来现世和来世的利益是它的利益叫做sāpateyyaṃ，即是财。因此说"多财"。只是不尽法意为只是不尽的本性。以村分意为依称说而在村中应取的分，如此老师说，或意思是个别的共同村区分。在其余中也是这个方法。
347. 祭场是挖掘场地的马祭等祭祀处的别名，但以该用语在这里只是布施堂，因为它做在东城门，所以在东方，显示这个意思以"在东方城门"等说。但那个地方离王的布施堂不远，所以说"如"等。因为从那里吃了早餐不疲惫就能在傍晚到达王的布施堂。在"祭场的南方"等中也是这个方法。喝粥意为以粥为首说早餐的食物。
348. 甜意为美味。上面要说的意思意为以"但是大德我这样想"等要说的意思。以避免意为尊重世尊而以避免不恭敬，或以除去直接，意思是说避免直接行而以曲折行问所想的意思。因此说"直接问似乎不恭敬"。
常施适宜祭解释

349.Uṭṭhāyāti dāne uṭṭhānavīriyamāha, samuṭṭhāyāti tassa sātaccakiriyaṃ. Kasivāṇijjādikammāni akaronto daliddiyādianatthāpattiyā nassissatīti adhippāyo. Appasambhārataro ceva mahapphalataro cāti saṅkhepato aṭṭhakathāyaṃ vutto pāḷiyaṃ pana ‘‘appatthataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti pāṭho. Tattha appasambhārataroti ativiya parittasambhāro, asamārabbhiyasambhāro. Appatthataroti pana ativiya appakicco, attho cettha kiccaṃ, ttha-kārassa ṭṭha-kāraṃ katvā ‘‘appaṭṭhataro’’tipi pāṭho. Sammā ārabhīyati yañño etenāti samārambho, sambhārasambharaṇavasena pavattasattapīḷā, appo samārambho etassāti tathā, ayaṃ panātisayenāti appasamārambhataro. Vipākasaññitaṃ mahantaṃ sadisaṃ phalametassāti mahapphalo, ayaṃ panātisayenāti mahapphalataro. Udayasaññitaṃ mahantaṃ nissandādiphalametassāti mahānisaṃso, ayaṃ panātisayenāti mahānisaṃsataro.Dhuvadānānīti dhuvāni thirāni avicchinnāni katvā dātabbadānāni. Niccabhattānīti ettha bhattasīsena catupaccayaggahaṇaṃ. Anukulayaññānīti anukulaṃ kulānukkamaṃ upādāya dātabbadānāni . Tenāha ‘‘amhāka’’ntiādi. Yāni pavattetabbāni, tāni anukulayaññāni nāmāti yojetabbaṃ. Nibaddhadānānīti nibandhetvā niyametvā paveṇīvasena pavattitadānāni.

Hatthidantena katā dantamayasalākā, yattha dāyakānaṃ nāmaṃ aṅkanti, iminā taṃ niccabhattaṃ salākadānavasenāti dasseti. Taṃ kulanti anāthapiṇḍikakulaṃ. Dāliddiyenāti daliddabhāvena. ‘‘Ekasalākato uddhaṃ dātuṃ nāsakkhī’’ti iminā ekenapi salākadānena nibaddhadānaṃ upacchinditumadatvā anurakkhaṇamāha. Raññoti setavāhanarañño.

Ādīni vatvāti ettha ādisaddena ‘‘kasmā seno viya maṃsapesiṃ pakkhanditvā gaṇhāsī’’ti evamādīnaṃ samasamadāne ussukkanavacanānaṃ saṅgaho. Galaggāhāti galaggahaṇā. ‘‘Kammacchedavasenā’’ti iminā attano attano kammokāsādānampi pīḷāyevāti dasseti. Samārambhasaddo cettha pīḷanatthoti āha ‘‘pīḷāsaṅkhāto samārambho’’ti. Pubbacetanāmuñcacetanāaparacetanāsampattiyā dāyakavasena tīṇi aṅgāni, vītarāgatāvītadosatāvītamohatāpaṭipattiyā dakkhiṇeyyavasena ca tīṇīti evaṃ chaḷaṅgasamannāgatā hoti dakkhiṇā, chaḷaṅguttare nandamātāsuttañca (a. ni. 6.37) tassatthassa sādhakaṃ. Aparāparaṃ uppajjanakacetanāvasena mahānadī viya, mahogho viya ca ito cito ca abhisanditvā pakkhanditvā pavattito puññameva puññābhisando. Tathāvidhanti pamāṇassa kātuṃ asukarattamāha. Kāraṇamahattena phalamahattampi veditabbaṃ upari najjā vuṭṭhiyā mahogho viyāti vuttaṃ ‘‘tasmā’’tiādi.



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349. 起意为说在施舍中的精进努力，善起意为它的持续作为。不做耕种贸易等工作会因为贫穷等不利而灭亡的意思。更少资具和更大果报意为在注释中简略说的，但在经文中读作"更少事务和更少伤害和更大果报和更大功德"。其中更少资具意为极其少的资具，不应伤害的资具。而更少事务意为极其少的工作，这里事务即是工作，将ttha字作ṭṭha字而也读作"appaṭṭhataro"。由此正确地开始祭祀叫做开始，依资具准备而行的伤害众生，它的开始少叫做如此，而这个殊胜所以更少伤害。它有称为异熟的大而相似的果所以大果，而这个殊胜所以更大果报。它有称为生起的大等流等果所以大功德，而这个殊胜所以更大功德。常施意为应坚固稳定不间断地布施的施舍。常食意为这里以食为首包括四资具。随家祭意为依随家的家族传统应布施的施舍。因此说"我们"等。应结合为凡应行的，那些叫做随家祭。固定施意为固定限定依传统而行的施舍。
用象牙做的象牙签，在那里刻上施主的名字，以此显示那个常食是依签施的方式。那个家意为给孤独家。以贫穷意为以贫穷状态。"不能从一签以上布施"以此说以一个签施也不中断固定施而不布施的保护。王意为白马王。
等说意为这里以等字包括"为什么如鹰一样扑取肉块"等这样在平等施舍中热心的话的摄取。捉颈意为捉住颈部。"依业切断"以此显示给予各自的工作机会也是伤害。这里开始字是伤害义所以说"称为伤害的开始"。以前心、舍心、后心具足依施者的三支，以离贪性、离瞋性、离痴性的修行依应供的三支，如此具足六支的供养，《六支部》的难陀母经是证明那个意思。依不断生起的心如大河，如大流从这里那里充满扑流而行的福德即是福流。如此意为说量的难以作为。应依因的大而知果的大如上方河水的大流，所以说"因此"等。

350.Navanavoti sabbadā abhinavo, divase divase dāyakassa byāpārāpajjanato kiccapariyosānaṃ natthīti vuttaṃ ‘‘ekenā’’tiādi. Yathāraddhassa āvāsassa katipayenāpi kālena parisamāpetabbato kiccapariyosānaṃ atthīti āha ‘‘paṇṇasāla’’ntiādi. Mahāvihārepi kiccapariyosānassa atthitāupāyaṃ dassetuṃ ‘‘ekavāraṃ dhanapariccāgaṃ katvā’’ti vuttaṃ. Suttantapariyāyenāti sabbāsavasuttantādipāḷinayena. Navānisaṃsāti sītapaṭighātādayo paṭisallānārāmapariyosānā yathāpaccavekkhaṇaṃ gaṇitā nava udayā, appamattatāya cete vuttā.

Yasmā pana āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hoti. Yathāha saṃyuttāgamavaralañchake ‘‘so ca sabbadado hoti yo dadāti upassaya’’nti (saṃ. ni. 1.42), sadā puññapavaḍḍhanūpāyañca etaṃ. Vuttañhi tattheva ‘‘ye dadanti upassayaṃ, tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhatī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
350. 常新意为总是新的，因为施主每天都要操劳所以工作没有终点，因此说"以一"等。因为如开始的精舍要在几天内完成所以工作有终点，所以说"草屋"等。为了显示在大寺也有工作终点的方法而说"一次舍财"。以经的方式意为以《一切漏经》等经文的方法。九功德意为以如实观察计数的从防寒等到爱好独处的九种利益，这些是依不放逸而说的。
因为给予精舍者即是给予了一切资具。如在《相应部》中说："谁给予住处，他即是一切施者"，这也是常增福德的方法。因为在那里说："凡施住处者，昼夜不间断，他们福德增。" ;;

1.47) tathā hi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassāpi chāyūdakasampannaṃ ārāmaṃ pavisitvā nahāyitvā patissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti. Bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbe te parissayā na honti, sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasi karontassa upasamasukhañca uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nipannassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ ‘‘āvāsaṃ dentena…pe… hotī’’ti ‘‘sadā puññapavaḍḍhanūpāyañca eta’’nti ca, tasmā ete yathāvuttā sabbepi ānisaṃsā veditabbā.

Khandhakapariyāyenāti senāsanakkhandhake (cūḷava. 294) āgatavinayapāḷinayena. Tattha hi āgatā –

‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

Vihāre kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhapanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. –

Rājagahaseṭṭhādīnaṃ vihāradānena anumodanāgāthāyo peyyālavasena dassitā. Tattha sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni ‘‘paṭihantī’’ti imināva padena yojetabbāni.

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. ‘‘Jhāyituñca vipassitu’’nti idampi padadvayaṃ ‘‘sukhatthañcā’’ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamasukhatthaṃ? Jhāyituṃ, vipassituñca yaṃ sukhaṃ tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ, ‘‘idha jhāyissati vipassissatī’’ti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti (saṃ. ni. 

我来为您直译这段巴利文：
1.47. 因为如此在两三个村落托钵而不得任何东西回来的人，进入有树荫和水的园林，洗浴后在住处躺一会儿起来坐着，身体似乎获得注入力量。在外行走时身体的色界被风日疲劳，进入住处关门躺一会儿，不同的相续平息，相同的相续建立，色界似乎被注入。在外行走时脚被刺刺伤，被树桩击打，生起蛇等危险和盗贼的恐惧，进入住处关门躺下时所有那些危险都没有，诵经时生起法喜乐，作意业处时生起寂静乐，因为没有外在散乱。在外行走时身体流汗眼睛颤动，进入住处时床椅等不清楚，但躺一会儿时眼睛似乎注入清净，门窗床椅等变得清楚。见到住在这精舍的人，人们以四资具恭敬供养。因此说"给予精舍...成"和"这也是常增福德的方法"，所以应知这些如说的一切功德。
以犍度方式意为依住所犍度中来的律文方法。因为在那里来：
"防御寒与热，又防野兽来；
防蛇与蚊虫，又防露与雨。
又防生起的，可怖风与日；
为了得庇护，快乐并禅观。
布施僧精舍，佛说为最上；
因此智慧人，观察自利益。
应造妙精舍，安住多闻者；
对彼食与饮，衣服与卧具。
应以清净心，施与正直者；
彼为说正法，能除一切苦；
他知此法已，无漏般涅槃。"
依省略方式显示王舍城长者等布施精舍的随喜偈。其中寒热意为依不同季节而说。又防露与雨意为这里露意为说细雨风。雨意为只是直下的雨。这一切都应与"防御"这个字结合。
防御意为被精舍防御。为了得意为为了隐藏。为了乐意为为了因为没有寒等危险而安乐住。"并禅观"这两个字也应与"为了乐"这个字结合。因为这是说：为了乐而布施精舍，什么乐？为了禅定，为了观的乐。或者也应与后面字结合：为了禅定和观而布施精舍，以"他在这里会禅定会观"而布施的精舍布施，佛说为僧团最上。因为说"谁给予住处，他即是一切施者"；

1.42).

Yasmā ca aggaṃ vaṇṇitaṃ, tasmā hi paṇḍito posoti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā, na cittappasādaṃ virādhetvā. Evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti ayamettha aṭṭhakathānayo.

Ayaṃ pana ācariyadhammapālattherena (dī. ni. ṭī. 1.350) ceva ācariyasāriputtattherena (sārattha. ṭī. 

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1.42.
因为赞叹为最上，所以智慧人这偈。住于此多闻者意为在这精舍中应住学习多闻和证悟多闻者。对彼食等意为凡适合他们的食物和饮料和衣服和床椅等住处，那一切对这些正直的、不曲心的人。应给意为应安置。而且是以清净心，不违背心的清净。如此清净心者的他们为他说法...无漏般涅槃，这是这里的注释方法。
而这是法护长老和舍利弗长老...;

3.295) ca saṃvaṇṇito ṭīkānayo – sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa vanaḍāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭibādhati yathā tadubhayavasena kāyacittānaṃ bādhanaṃ na hoti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti, vāḷamigānīti sīhabyagghādicaṇḍamige . Guttasenāsanañhi āraññakampi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarante gacchante dīghajātike sappādike. Makaseti nidassanamattametaṃ, ṭaṃsādīnampi eteneva saṅgaho daṭṭhabbo. Sisireti sisirakālavasena, sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihantīti yojanā.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca paṭihaññati paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā upanijjhāyituṃ. Vipassitunti aniccādito saṅkhāre sammasituṃ.

Vihāreti patissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāre bahussute sīlavante kalyāṇadhamme nivāseyya, te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammakammaphalānaṃ, ratanattayaguṇānañca saddahanena vippasannena cetasā.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakāritaṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ saddhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so upāsako yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamanena anāsavo hutvā parinibbāti ekādasaggivūpasamena sīti bhavatīti.

Sītapaṭighātādikā vipassanāvasānā terasa, annādilābho, dhammassavanaṃ, dhammāvabodho, parinibbānanti evamettha sattarasa ānisaṃsā vuttā.

Paṭiggahaṇakānaṃ vihāravasena uppannaphalānurūpampi dāyakānaṃ vihāradānaphalaṃ veditabbaṃ. Yebhuyyena hi kammasarikkhakaphalaṃ labhantīti āha ‘‘tasmā’’tiādi. ‘‘Saṅghassa pana pariccattattā’’ti iminā saṅghikavihārameva padhānavasena vadati, saṅghikavihāro nāmesa cātuddisaṃ saṅghaṃ uddissa katavihāro, yaṃ sandhāya padabhājaniyaṃ vuttaṃ ‘‘saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto’’ti. Yattha hi cetiyaṃ patiṭṭhitaṃ hoti, dhammassavanaṃ karīyati, catūhi disāhi bhikkhū āgantvā appaṭipucchitvāyeva pāde dhovitvā kuñcikāya dvāraṃ vivaritvā senāsanaṃ paṭijaggitvā yathāphāsukaṃ gacchanti, so antamaso caturatanikāpi paṇṇasālā hotu, cātuddisaṃ saṅghaṃ uddissa katavihārotveva vuccati.



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3.295. 由法护长老和舍利弗长老解释的复注方法：寒意为依内部界的扰动或依外部季节的变化而生起的寒。热意为火热，应见它在林火等中生起。防御意为阻止如此两者的身心的伤害不生起，如此作。因为身体被寒热伤害的散乱心比丘不能如理精进。野兽意为狮子虎等凶猛兽。因为进入有防护的住处甚至是林住处关门坐着的人那些危险都没有。爬行动物意为任何爬行的长类蛇等。蚊意为这只是譬喻，应见以此也包括虻等。露意为依露季，依七日雨等生起的露触。雨意为结合为防御任何时候生起的雨。
可怖风日意为依拔断树丛等方式行的可怖的有尘无尘等风和在热季生起的可怖日晒被防御被阻止。为了得意为使心从种种所缘转开为了爱好独处。为了乐意为为了因为没有所说危险而安乐住。为了禅定意为为了在三十八所缘中系心于任何一处而专注。为了观意为为了从无常等观察诸行。
精舍意为住处。应造意为应使造。妙意为可意易住。住于此多闻者意为造了后应在这精舍中安住有戒善法的多闻者，而安住他们时，应以清净心，以信仰业和业果及三宝功德而具足意向，对正直者给予食、饮、衣服、住所，使这些多闻者不因资具而疲劳。
现在为了显示在家出家互相帮助而说"他们为他"偈。其中他们意为多闻者。为他意为为优婆塞。说法意为说能除一切轮回苦的正法。他知此法已意为那优婆塞在这教法中以正确修行而知那正法，以证得最上道而成为无漏而般涅槃，以十一火的止息而成为清凉。
从防寒等至观的十三种，获得食等，听法，了解法，般涅槃，如此这里说十七种功德。
应知施主的精舍布施果也随顺受者住精舍而生起的果。因为大多获得与业相似的果，所以说"因此"等。"因为布施给僧团"以此主要说僧伽精舍，这僧伽精舍是为四方僧团而造的精舍，关于这个在词义分别中说"僧伽意为给予舍弃给僧团的精舍"。因为在那里建立塔庙，作法会，比丘从四方来不问而洗足，以钥匙开门，整理住处，随意而去，即使只是四肘的草屋，也叫做为四方僧团而造的精舍。

351. Lobhaṃ niggaṇhituṃ asakkontassa duppariccajā. ‘‘Ekabhikkhussa vā’tiādi upāsakānaṃ tathā samādāne āciṇṇaṃ, daḷhataraṃ samādānañca dassetuṃ vuttaṃ, saraṇaṃ pana tesaṃ sāmaṃ samādinnampi samādinnameva hotī’’ti vadanti. Saṅghassa vā gaṇassa vā santiketi yojanā. Tatthāti yathāgahite saraṇe, ‘‘tassā’’tipi pāṭho, yathāgahitasaraṇassāti attho. Natthi punappunaṃ kattabbatāti viññūjātike sandhāya vuttaṃ. Viññūjātikānameva hi saraṇādiatthakosallānaṃ suvaṇṇaghaṭe sīhavasā viya akuppaṃ saraṇagamanaṃ tiṭṭhati. ‘‘Jīvitapariccāgamayaṃ puñña’’nti ca idaṃ ‘‘sace tvaṃ yathāgahitaṃ saraṇaṃ na bhindissati, evāhaṃ taṃ māremī’’ti kāmaṃ koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ ‘na buddho’ti, dhammaṃ ‘na dhammo’ti, saṅghaṃ ‘na saṅgho’ti vadāmī’’ti daḷhataraṃ katvā gahitasaraṇassa vasena vuttaṃ. ‘‘Saggasampattiṃ detī’’ti nidassanamattametaṃ. Phalānisaṃsāni panassa saraṇagamanavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.250 saraṇagamanakathā) vuttāneva.

352. Vakkhamānanayena verahetutāya veraṃ vuccati pāṇātipātādipāpadhammo, taṃ maṇati ‘‘mayi idha ṭhitāya kathamāgacchasī’’ti tajjentī viya nivāretīti veramaṇī, tato vā pāpadhammato viramati etāyāti ‘‘viramaṇī’’ti vattabbe niruttinayena i-kārassa e-kāraṃ katvā ‘‘veramaṇī’’ti vuttaṃ. Khuddakapāṭhaṭṭhakathāyaṃ panāha ‘‘veramaṇisikkhāpadaṃ, viramaṇisikkhāpadanti dvidhāsajjhāyaṃ karontī’’ti (khu. pā. aṭṭha. sādhāraṇavibhāvanā) kusalacittasampayuttāvettha virati adhippetā, na phalasampayuttā yaññādhikaraṇato. Asamādinnasīlassa sampattato yathūpaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānavasena uppannā virati samādānavirati. Setu vuccati ariyamaggo, tappariyāpannā hutvā pāpadhammānaṃ samucchedavasena ghātanappavattā virati setughātavirati. Aññatra ‘‘samucchedaviratī’’tipi vuttā. Idāni tā sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Jāti…pe… dīnīti apadisitabbajātigottakulādīni. Ādisaddena vayabāhusaccādīnaṃ saṅgaho . Pariharatīti avītikkamavasena parivajjeti, sīhaḷadīpe cakkanaupāsakassa viya sampattavirati veditabbā.

‘‘Pāṇaṃ na hanāmī’’tiādīsu ādayatthena iti-saddena, vikappatthena vā-saddena vā ‘‘adinnaṃ nādiyāmi, adinnādānā viramāmi, veramaṇiṃ samādiyāmī’’ti evamādīnaṃ paccekamatthānaṃ saṅgaho daṭṭhabbo. Evañca katvā ‘‘sikkhāpada’’ micceva avatvā ‘‘sikkhāpadānī’’ti vuttaṃ. Pāṇātipātā veramaṇinti sambandho. Samādiyāmīti sammā ādiyāmi, avītikkamādhippāyena, akhaṇḍā’ chiddā’ kammāsā’ sabalakāritāya ca gaṇhāmīti vuttaṃ hoti. Uttaravaḍḍhamānapabbatavāsiupāsakassa (ma. ni. aṭṭha. 1.89 kusalakammapathavaṇṇanā; saṃ. ni. aṭṭha. 2.

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351. 对不能抑制贪的人难以舍弃。"或一比丘"等是为了显示优婆塞们如此受持的习惯和更坚固的受持而说的，他们说"而归依即使是他们自己受持也是受持"。或在僧团或在群众处意为结合。在那里意为在如所受持的归依中，也读作"在那"，意思是如所受持归依的。没有再再应作意为对明智种类而说。因为只有明智种类的归依等义善巧，如狮子脂在金瓶中归依住立不动。"舍命功德"这是依如果有人说"如果你不破如所受持的归依，我就这样杀你"，虽然某人以利刀夺命，然而说"我决不说佛'不是佛'，法'不是法'，僧'不是僧'"，而更坚固地受持归依而说。"给予天界成就"这只是譬喻。而它的果功德在归依解释中已说。
352. 依将说的方法，因为是怨的因而怨说为杀生等恶法，她制止它如威胁说"我在这里住时你怎么来"，所以叫做离怨，或由此即由恶法离开，所以当说"离"时依语法方法将i音作e音而说"离怨"。但在《小诵注》中说"离怨学处、离学处，如此二种诵"，这里是指与善心相应的离，不是与果相应的，因为是关于祭。依随得而离应违犯的事物，未受持戒者的离叫做得离。依受持而生起的离叫做受持离。桥说为圣道，成为它的部分而依断除方式行的杀恶法的离叫做桥断离。在他处也说为"断离"。现在为了从自性显示它们而说"在那里"等。种姓等意为应述说的种姓、族姓、家姓等。以等字包括年龄、多闻等。避离意为以不违犯方式避免，应知如锡兰岛的车那优婆塞的得离。
在"我不杀生"等中，以取义的iti字，或以选择义的vā字，应见包括"我不取不与，我离不与取，我受持离"等个别的意思。如此作而不只说"学处"而说"诸学处"。离杀生意为关联。我受持意为我正受持，以不违犯的意向，意思是说我以不破不穿不污不斑而取。如住在北瓦达玛那山的优婆塞...;

2.109-111; dha. sa. aṭṭha. kusalakammapathavaṇṇanā) viya samādānavirati veditabbā.

Maggasampayuttāti sammādiṭṭhiyādimaggasampayuttā. Idāni tatthā tatthāgatesu dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, ādānato, bhedatotiādinā anekadhā vinicchayesu saṅkhepeneva ārammaṇato vinicchayaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Purimā dveti sampattasamādānaviratiyo. ‘‘Jīvitindriyādivatthū’’ti paramatthato pāṇo vutto, paññattito pana ‘‘sattādivatthū’’ti vattabbaṃ, evañhi ‘‘satteyeva ārabhitvā pāṇātipātā, abrahmacariyā ca viramatī’’ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) khuddakāgamaṭṭhakathāvacanena saṃsandati sametīti. Ādisaddena cettha sattasaṅkhāravasena adinnavatthu, tathā phoṭṭhabbavatthu, vitathavatthu, saṅkhāravaseneva surāmerayavatthūti etesaṃ saṅgaho daṭṭhabbo. Taṃ ārammaṇaṃ katvā pavattantīti yathāvuttaṃ vītikkamavatthuṃ ālambitvā vītikkamanacetanāsaṅkhātaviramitabbavatthuto viramaṇavasena pavattanti. Pacchimāti setughātavirati. Nibbānārammaṇāva tathāpi kiccasādhanato. Iminā pana tattheva āgatesu tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabbaṃ.

‘‘Sampattavirati, hi samādānavirati ca yadeva pajahati, taṃ attano pāṇātipātādiakusalamevārammaṇaṃ katvā pavattatī’’ti keci vadanti. ‘‘Samādānavirati yato viramati, taṃ attano vā paresaṃ vā pāṇātipātādiakusalamevālambaṇaṃ katvā pavattati. Sampattavirati pana yato viramati, tesaṃ pāṇātipātādīnaṃ ālambaṇāneva ārammaṇaṃ katvā pavattatī’’ti apare. ‘‘Dvayampi cetaṃ yato pāṇātipātādiakusalato viramati, tesamārammaṇabhūtaṃ vītikkamitabbavatthumevālambaṇaṃ katvā pavattati. Purimapurimapadatthañhi vītikkamavatthumālambaṇaṃ katvā pacchimapacchimapadatthato viramitabbavatthuto viramatī’’ti aññe. Paṭhamavādo cettha ayuttoyeva. Kasmā? Tassa attano pāṇātipātādiakusalassa paccuppannābhāvato, abahiddhābhāvato ca. Sikkhāpadavibhaṅge hi pañcannaṃ sikkhāpadānaṃ paccuppannārammaṇatā, bahiddhārammaṇatā ca vuttā. Tathā dutiyavādopi ayuttoyeva. Kasmā? Purimavādena sammissattā, paresaṃ pāṇātipātādiakusalārammaṇabhāve ca anekanti kattā, dvinnaṃ ālambaṇappabhedavacanato ca. Tatiyavādo pana yutto sabbabhāṇakānamabhimato, tasmā tadeva anujānātīti daṭṭhabbaṃ. Tena vuttaṃ ‘‘tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabba’’nti.


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如住在北瓦达玛那山的优婆塞等的受持离应知。
与道相应意为与正见等道相应。现在为了在那里那里的法、分类、所缘、受、根、取、差别等多种判别中简要地显示从所缘的判别而说"在那里"等。前二种意为得离和受持离。"命根等事"说为胜义的生命，但从施设而应说"有情等事"，如此与《小部注》语"只依有情而离杀生和非梵行"相应符合。这里以等字应见包括依有情和行的不与取事，如此触事，虚妄事，只依行的谷酒果酒事。以它为所缘而转意为依所说的违犯事为所缘而依离应违犯的思所说的事而转起。后者意为桥断离。以涅槃为所缘但如此从作业成就。以此应知在那里来的三种阿阇梨说中遮止二种而允许一种。
有些人说"得离和受持离只以自己的杀生等不善为所缘而转起所断"。其他人说"受持离以自己或他人的杀生等不善为所缘而转起所离。但得离则以所离的那些杀生等的所缘为所缘而转起"。另有人说"这两种从所离的杀生等不善，以它们的所缘的违犯事为所缘而转起。因为以前前词义的违犯事为所缘而从后后词义的应离事离"。这里第一说实在不当。为什么？因为自己的杀生等不善非现在，非外。因为在学处分别中说五学处是现在所缘，外所缘。如此第二说也实在不当。为什么？因为与前说混杂，在他人的杀生等不善为所缘时无定，和说两种所缘差别。但第三说是当的，是一切诵者所许，所以应见只允许它。因此说"应知在三种阿阇梨说中遮止二种而允许一种"。


Etthāha – yajjetaṃ viratidvayaṃ jīvitindriyādivītikkamitabbavatthumevālambaṇaṃ katvā pavatteyya, evaṃ sati aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyāti aya’manadhippeto attho āpajjatīti? Vuccate – na hi kiccasādhanavasena pavattento ‘‘aññaṃ cintento aññaṃ karotī’’ti vā ‘‘yañca pajahati, taṃ na jānātī’’ti vā vuccati. Yathā pana ariyamaggo nibbānārammaṇova kilese pajahati, evaṃ jīvitindriyādivatthārammaṇampetaṃ viratidvayaṃ pāṇātipātādīni dussīlyāni pajahati. Tenāhu porāṇā –

‘‘Ārabhitvāna amataṃ, jahanto sabbapāpake;

Nidassanañcettha bhave, maggaṭṭhoriyapuggalo’’ti. (khu. pā. aṭṭha. ekatānānatāvinicchaya);

Idāni saṅkhepeneva ādānato, bhedato vā vinicchayaṃ dassetuṃ ‘‘etthā’’tiādi vuttaṃ. ‘‘Pañcaṅgasamannāgataṃ sīlaṃ samādiyāmī’’tiādinā ekato ekajjhaṃ gaṇhāti. Evampi hi kiccavasena etāsaṃ pañcavidhatā viññāyati. Sabbānipi bhinnāni honti ekajjhaṃ samādinnattā. Na hi tadā pañcaṅgikattaṃ sīlassa sampajjati. Yaṃ tu vītikkantaṃ, teneva kammabaddho. ‘‘Pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmī’’tiādinā ekekaṃ visuṃ visuṃ gaṇhāti. ‘‘Veramaṇisikkhāpada’’nti ca idaṃ samāsabhāvena khuddakapāṭhaṭṭhakathāyaṃ (khu. pā. aṭṭha. sādhāraṇavibhāvanā) vuttaṃ, pāḷipotthakesu pana ‘‘veramaṇi’’nti niggahitantameva byāsabhāvena dissati. Gahaṭṭhavasena cetaṃ vuttaṃ. Sāmaṇerānaṃ pana yathā tathā vā samādāne ekasmiṃ bhinne sabbānipi bhinnāni honti pārājikāpattito. Iti ekajjhaṃ, paccekañca samādāne viseso idha vutto, khuddakāgamaṭṭhakathāyaṃ pana ‘‘ekajjhaṃ samādiyato ekāyeva virati ekāva cetanā hoti, kiccavasena panetāsaṃ pañcavidhattaṃ viññāyati. Paccekaṃ samādiyato pana pañceva viratiyo, pañca ca cetanā hontī’’ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) ayaṃ viseso vutto. Bhedepi ‘‘yathā tathā vā samādiyantu, sāmaṇerānaṃ ekasmiṃ bhinne sabbānipi bhinnāni honti. Pārājikaṭṭhāniyāni hi tāni tesaṃ. Yaṃ tu vītikkantaṃ hoti, teneva kammabaddho. Gahaṭṭhānaṃ pana ekasmiṃ bhinne ekameva bhinnaṃ hoti, yato tesaṃ taṃsamādāneneva puna pañcaṅgikattaṃ sīlassa sampajjatī’’ti vuttaṃ. Yathāvuttopi dīghabhāṇakānaṃ vādo aparevādo nāma tattha kato.

Setughātaviratiyā pana bhedo nāma natthi paṭipakkhasamucchindanena akuppasabhāvattā. Tadevatthaṃ dassentena ‘‘bhavantarepī’’tiādi vuttaṃ. Tattha ‘‘bhavantarepī’’ti iminā attano ariyabhāvaṃ ajānantopīti atthaṃ viññāpeti. Jīvitahetupi, pageva aññahetu. ‘‘Neva pāṇaṃ hanati, na suraṃ pivatī’’ti idaṃ majjhepeyyālaniddiṭṭhaṃ, migapadavaḷañjananayena vā vuttaṃ . Suranti ca nidassanamattaṃ. Sabbampi hi surāmerayamajjapamādaṭṭhānānuyogaṃ na karoti. ‘‘Majjanti tadeva ubhayaṃ, yaṃ vā panaññampi surāsavavinimuttaṃ madanīya’’nti (saṃ. ni. aṭṭha. 3.

我来为您直译这段巴利文：
这里问道：如果这两种离以生命根等违犯事为所缘而转起，如此则想一事而作另一事，不知所断之事，这非所期望的义理会成就？答：不是的，依作业成就而转起时不说"想一事而作另一事"或"不知所断之事"。如圣道以涅槃为所缘而断烦恼，如此这两种离虽以生命根等事为所缘而断杀生等恶戒。因此古人说：
"开始于不死，断一切恶时；
这里有譬喻，道上圣人是。"
现在为了简要地显示从取、差别的判别而说"这里"等。以"我受持具五支戒"等方式一起取。如此也从作业理解它们的五种性。一起受持时一切都破。因为那时戒的五支性不成就。但已违犯的，以它结业。以"我受持离杀生学处"等方式各别地分别取。"离学处"这是在《小诵注》中以复合词方式说的，但在圣典书中见到"离"以不结合方式以鼻音结尾。这是依在家人方式说的。但沙弥不论如何受持，一个破时一切都破，因为是波罗夷罪。如此这里说一起和各别受持的差别，但在《小部注》中说这个差别："一起受持者只有一个离一个思，但从作业理解它们的五种性。而各别受持者有五个离五个思"。在破中说："不论如何受持，沙弥一个破时一切都破。因为那些对他们是波罗夷事。但已违犯的，以它结业。但在家人一个破时只破一个，因为以那再受持成就戒的五支性。"如所说的长部诵者的说也在那里成为其他说。
但桥断离没有所谓的破，因为以断对治而成不动性。显示那义而说"在其他有"等。这里以"在其他有"这个显示意思是即使不知自己的圣者性。为了生命也不，何况为了其他。"既不杀生也不饮酒"这是在中间省略标示的，或依随鹿迹方式说的。酒是譬喻而已。因为一切谷酒果酒放逸处都不从事。"酒意为那两者，或离谷酿的其他使醉者"...;;

5.1134) saṃyuttamahāvaggaṭṭhakathāyaṃ vuttaṃ. Khuddakapāṭhaṭṭhakathāyañca ‘‘tadubhayameva madanīyaṭṭhena majjaṃ, yaṃ vā panaññampi kiñci atthi madanīyaṃ, yena pītena matto hoti pamatto, idaṃ vuccati majja’’nti (khu. pā. aṭṭha. purimapañcasikkhāpadavaṇṇanā) ‘‘sace pissā’’tiādinā tattheva visesadassanaṃ, ajānantassapi khīrameva mukhaṃ pavisati,na surā, pageva jānantassa. Koñcasakuṇānanti kuntasakuṇānaṃ. Sacepi mukhe khīramissake udake pakkhipantīti yojetabbaṃ. ‘‘Na cettha upamopameyyānaṃ sambaddhatā siyā koñcasakuṇānaṃ yonisiddhattā’’ti koci vadeyyāti āha ‘‘ida’’ntiādi. Yonisiddhanti manussatiracchānānaṃ uddhaṃ tiriyameva dīghatā viya, bakānaṃ meghasaddena, kukkuṭīnaṃ vātena gabbhaggahaṇaṃ viya ca jātisiddhaṃ, iti koci vadeyya ceti attho. ‘‘Cevā’’tipi pāṭhaṃ vatvā samuccayatthamicchanti keci. Dhammatāsiddhanti bodhisatte kucchigate bodhisattamātu sīlaṃ viya, vijāte tassā divaṅgamanaṃ viya ca sabhāvena siddhaṃ, maggadhammatāya vā ariyamaggānubhāvena siddhanti veditabbanti vissajjeyyāti attho.

Diṭṭhijukaraṇaṃ nāma bhāriyaṃ dukkaraṃ, tasmā saraṇagamanaṃ sikkhāpadasamādānato mahaṭṭhatarameva, na appaṭṭhataranti adhippāyo. Etanti sikkhāpadaṃ. Yathā vā tathā vā gaṇhantassāpīti ādaraṃ gāravamakatvā samādiyantassāpi. Sādhukaṃ gaṇhantassāpīti sakkaccaṃ sīlāni samādiyantassāpi appaṭṭhatarameva, appasamārambhatarañca, na diguṇaṃ ussāho karaṇīyoti vuttaṃ hoti. Sīlaṃ idha abhayadānatāya dānaṃ, anavasesaṃ vā sattanikāyaṃ dayati rakkhatīti dānaṃ. Ayamettha aṭṭhakathāmuttakanayo – saraṇaṃ upagatena kāyavācācittehi sakkaccaṃ vatthuttayapūjā kātabbā, tattha ca saṃkileso sādhukaṃ pariharitabbo, sikkhāpadāni pana samādānamattaṃ, sampattavatthuto viramaṇamattañcāti saraṇagamanato sīlassa appaṭṭhataratā, appasamārambhataratā ca veditabbā. Sabbesaṃ sattānaṃ jīvitadānādinā daṇḍanidhānato, sakalalokiyalokuttara guṇādhiṭṭhānato cassa mahapphalataratā, mahānisaṃsataratā ca daṭṭhabbāti.

Tamatthaṃ pāḷiyā sādhento ‘‘vuttañheta’’ntiādimāha. Tattha ‘‘aggānī’’ti ñātattā aggaññāni. Cirarattatāya ñātattā rattaññāni. ‘‘Ariyānaṃ sādhūnaṃ vaṃsānī’’ti ñātattā vaṃsaññāni. Purimakānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi, anāgate cāti āha ‘‘asaṃkiṇṇapubbānī’’tiādi. Atīte hi kāle asaṃkiṇṇabhāvassa ‘‘asaṃkiṇṇapubbānī’’ti nidassanaṃ, paccuppanne ‘‘na saṅkiyantī’’ti, anāgate ‘‘na saṅkiyissantī’’ti. Atoyeva appaṭikuṭṭhāni na paṭikkhittāni. Na hi kadācipi viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattanikāyassa bhayābhāvaṃ deti. Na hi ariyasāvakato kassaci bhayaṃ hoti. Averanti verābhāvaṃ. Abyāpajjhanti niddukkhataṃ. ‘‘Aparimāṇānaṃ sattānaṃ abhayaṃ datvā’’tiādi ānisaṃsadassanaṃ, hetumpi cettha tvā-saddo yathā ‘‘mātaraṃ saritvā rodatī’’ti.


我来为您直译这段巴利文：
在《相应大品注》中说。在《小诵注》中"那两者以醉义为酒，或其他任何使醉物，饮了它而醉放逸，这叫做酒"，以"如果饮"等在那里显示差别，即使不知者口中也只进入乳，不是酒，何况知者。鸻鸟意为鸻鸟。应结合如果在口中放入混乳的水。如果有人说"这里譬喻与所譬喻不相连因为鸻鸟是依生而成就"，所以说"这"等。依生成就意为如人畜向上横向长，如白鹭以云声、母鸡以风而受胎般依生而成就，如此某人会说的意思。说"和"的读法，有些人要求连接义。法性成就意为如菩萨入胎时菩萨母的戒，如生后她升天般依自性成就，或依道法性即依圣道威力成就应知的意思。
正见的矫正是重的难作，所以归依比受学处更大，不是更小的意思。这意为学处。不论如何受者也意为不作敬重恭敬而受持者也。善受者也意为恭敬受持戒者也是更小，更少努力，不应作双倍精进的意思。戒这里以给予无畏为布施，或无余地怜悯保护有情聚为布施。这里这是离注释的方法：归依者应以身语意恭敬作三宝礼拜，在那里应善护染污，但学处只是受持，只是从得事离，应知归依比戒更小更少努力。应见以给予一切有情生命等由放下杖，由建立一切世间出世间功德，它是更大果更大功德。
为了以圣典证明那义而说"因为说"等。这里"最上"因为知故为最上知。因为长夜知故为色知。因为"圣善人的传统"知故为传统知。这些是古人的初人故为古。一切种类善人不曾染污不曾舍弃故为不染。这方法对它们如过去，如此现在未来也，所以说"前不染"等。因为在过去时不染性的"前不染"是譬喻，在现在"不被染"，在未来"不会被染"。正因此不被诽谤不被拒绝。因为有智沙门婆罗门从不允许杀等恶法。给予无量有情无畏意为因为对一切生类放下杖而给予整个有情聚无畏。因为从圣弟子没有任何人有畏。无怨意为无怨。无恼意为无苦。"给予无量有情无畏"等是显示功德，这里tvā词也是因，如"忆母而哭"。


Yaṃ kiñci cajanalakkhaṇaṃ, sabbaṃ taṃ yaññoti āha ‘‘idañca panā’’tiādi. Na nu ca pañcasīlaṃ sabbakālikaṃ. Abuddhuppādakālepi hi viññū taṃ samādiyanti, na ca ekantato vimuttāyatanaṃ bāhirakānampi samādinnattā. Saraṇagamanaṃ pana buddhuppādahetukaṃ, ekantato ca vimuttāyatanaṃ, kathaṃ tattha saraṇagamanato pañcasīlassa mahapphalatāti āha ‘‘kiñcāpī’’tiādi. Jeṭṭhakanti mahapphalabhāvena uttamaṃ. ‘‘Saraṇagamaneyeva patiṭṭhāyā’’ti iminā tassa sīlassa saraṇagamanena abhisaṅkhatattā tato mahapphalataṃ, tathā anabhisaṅkhatassa ca sīlassa appaphalataṃ dasseti.

353.Īdisamevāti evaṃ saṃkilesapaṭipakkhameva hutvā. Nanu ca paṭhamajjhānādiyaññāyeva desetabbā, kasmā buddhuppādato paṭṭhāya desanamārabhatīti anuyogaṃ pariharituṃ ‘‘tividha…pe… dassetukāmo’’ti vuttaṃ. Tividhasīlapāripūriyaṃ ṭhitassa hi nesaṃ yaññānaṃ appaṭṭhataratā, mahapphalataratā ca hoti, tasmā taṃ dassetukāmattā buddhuppādato paṭṭhāya desanaṃ ārabhatīti vuttaṃ hoti. Tenāha ‘‘tatthā’’tiādi. Heṭṭhāvuttehi guṇehīti ettha ‘‘so taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhatī’’tiādinā (dī. ni. 

我来为您直译这段巴利文：
任何舍弃相，一切那是祭祀，所以说"而这"等。难道五戒不是一切时吗？因为在佛不出世时也有智者受持它，也不是一向解脱处因为外道也受持。但归依以佛出世为因，一向是解脱处，如何在那里五戒比归依有大果？所以说"虽然"等。最上意为以大果性为最上。"依止于归依"以此显示那戒因归依而有造作故比它大果，如此未造作的戒少果。
353. 如是意为如此只是染污的对治。难道不应只说初禅等祭祀，为什么从佛出世开始说教？为了遮止质问而说"想要显示三种...等"。因为住立在三种戒圆满的人对这些祭祀是更小更大果，所以因为想要显示它而从佛出世开始说教的意思。因此说"在那里"等。以下说的功德意为这里以"他听闻那法得于如来信"等。

1.191) heṭṭhā vuttā saraṇagamanaṃ, sīlasampadā, indriyesu guttadvāratāti evamādayo guṇā veditabbā. Paṭhamaṃ jhānaṃ nibbattento na kilamatīti yojanā. Tānīti paṭhamajjhānādīni. ‘‘Paṭhamaṃ jhāna’’ntiādinā pāḷiyaṃ paṇītānameva jhānānaṃ ukkaṭṭhaniddeso katoti mantavā ‘‘ekaṃ kappaṃ, aṭṭha kappe’’tiādi vuttaṃ, mahākappavasena cettha attho. Hīnaṃ pana paṭhamaṃ jhānaṃ asaṅkhyeyyakappassa tatiyabhāgaṃ āyuṃ deti. Majjhimaṃ upaḍḍhakappaṃ. Hīnaṃ dutiyaṃ jhānaṃ dve kappāni, majjhimaṃ cattārītiādinā attho netabbo. Apica yasmā paṇītāniyevettha jhānāni adhippetāni mahapphalatarabhāvadassanaparattā desanāya, tasmā ‘‘paṭhamaṃ jhānaṃ ekaṃ kappa’’ntiādinā paṇītāneva jhānāni niddiṭṭhānīti daṭṭhabbaṃ.

Tadevāti catutthajjhānameva. Catukkanayena hi desanā āgatā. Yadi evaṃ kathaṃ āruppatāti āha ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti, tathā bhāvitattā catutthajjhānameva āruppaṃ hutvā vīsatikappasahassādīni āyuṃ detīti adhippāyo. Ayaṃ ācariyassa mati. Atha vā tadevāti āruppasaṅkhātaṃ catutthajjhānameva, taṃ pana kasmā vīsatikappasahassādīni āyuṃ detīti vuttaṃ ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti, tathā bhāvitattā evaṃ detīti adhippāyo. Aparo nayo ‘‘tadevā’’ti vutte rūpāvacaracatutthajjhānamevāti attho āpajjeyyāti taṃ nivattetuṃ ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti āha, tathā bhāvitaṃ aṅgasamatāya catutthajjhānasaṅkhātaṃ āruppajjhānamevādhippetanti vuttaṃ hoti.

Sammadeva niccasaññādipaṭipakkhavidhamanavasena pavattamānā pubbabhāgiye eva bodhipakkhiyadhamme samānentī vipassanā vipassakapuggalassa anappakaṃ pītisomanassaṃ samāvahatīti vuttaṃ ‘‘vipassanāsukhasadisassa pana sukhassa abhāvā mahapphala’’nti. Yathāha dhammarājā dhammapade –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

Yasmā panāyaṃ desanā iminā anukkamena imāni ñāṇāni nibbattentassa vasena pavattitā, tasmā ‘‘vipassanāñāṇe patiṭṭhāyā’’tiādinā heṭṭhimaṃ heṭṭhimaṃ uparimassa uparimassa patiṭṭhābhūtaṃ katvā vuttaṃ. Samānarūpanimmānaṃ nāma manomayiddhiyā aññehi asādhāraṇakiccanti āha ‘‘attano…pe… mahapphalā’’ti. Hatthiassādivividharūpakaraṇaṃ vikubbanaṃ, tassa dassanasamatthatāya. Icchiticchitaṭṭhānaṃ nāma purimajātīsu icchiticchito khandhapadeso. Arahattamaggeneva maggasukhaṃ niṭṭhitanti vuttaṃ ‘‘ati…pe… mahapphala’’nti. Samāpentoti pariyosāpento.

Kūṭadantaupāsakattapaṭivedanādikathāvaṇṇanā

354-

我来为您直译这段巴利文：
1.191. 下面说的归依、戒具足、根门防护等功德应知。结合为生起初禅时不疲劳。那些意为初禅等。以"初禅"等在圣典中只作最上禅的殊胜说明，考虑而说"一劫，八劫"等，这里依大劫义。但下等初禅给予阿僧祇劫三分之一寿命。中等半劫。下等第二禅二劫，中等四劫等的义应引导。而且因为这里只是意指最上禅，因为说教以显示更大果性为主，所以应见以"初禅一劫"等方式只说最上禅。
那就是意为只是第四禅。因为说教以四法方式来。如果如此如何是无色？所以说"依虚空无边处等定而修"，因为如此修习，第四禅成为无色而给予二万劫等寿命的意思。这是阿阇梨的想法。或者那就是意为称为无色的第四禅，但它为什么给予二万劫等寿命？所以说"依虚空无边处等定而修"，因为如此修习而如此给予的意思。另一方法说"那就是"时会成为只是色界第四禅义，为了遣除它而说"依虚空无边处等定而修"，意思是说如此修习的以支分等性称为第四禅的无色禅只是所意指的。
以正确地依常想等对治方式转起而在前分中等同菩提分法的观对观行者带来不少喜悦，所以说"因为没有如观乐相似的乐而大果"。如法王在法句中说：
"从何何处观察，诸蕴生与灭；
获得喜与喜，知者知不死。"
因为这说教依这次第生起这些智而转起，所以以"依止观智"等把下下作为上上的依止而说。同类色化作名为以意生神通不共他人的作用，所以说"因为...所以大果"。象马等种种色作是神变，因为能见它。所欲之处名为前生中所欲所欲的蕴部分。以阿罗汉道道乐才完成，所以说"因为...所以大果"。完成意为令终了。
古丹多优婆塞证德等故事注释
354.

8.‘‘Abhikkantaṃ bho gotamā’’tiādi desanāya pasādavacanaṃ, ‘‘esāhaṃ bhavanta’’ntiādi pana saraṇagamanavacananti tadubhayasambandhaṃ dassento ‘‘desanāyā’’tiādimāha. Tanūti mando kāyikacetasikasukhasamupabyūhato. Sabbe te pāṇayoti ‘‘satta ca usabhasatānī’’tiādinā vutte sabbe te pāṇino. Taṃ pavattinti tesaṃ pāṇīnaṃ mocanākāraṃ. Ākulabhāvoti bhagavato santike dhammassa sutattā pāṇīsu anuddayaṃ upaṭṭhapetvā ṭhitassa ‘‘kathañhi nāma mayā tāva bahū pāṇino māraṇatthāya bandhāpitā’’ti citte paribyākulabhāvo, yasmā atthi, tasmā na desetīti yojanā, ‘‘udapādī’’tipi pāṭho. Sutvāti ‘‘muttā bho te pāṇayo’’ti ārocitavacanaṃ sutvā. Cittacāroti cittappavatti. ‘‘Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacitta’’nti idaṃ padapañcakaṃ sandhāya‘‘kallacittantiādī’’ti vuttaṃ. Tattha ‘‘dānakathaṃ sīlakatha’’ntiādinā vuttāya anupubbikathāya ānubhāvena. Kāmacchandavigamena kallacittatā arogacittatā, byāpādavigamena mettāvasena muducittatā akathinacittatā, uddhaccakukkuccavigamena vikkhepābhāvato vinīvaraṇacittatā tehi amalīnacittatā, thinamiddhavigamena sampaggahaṇavasena udaggacittatā amalīnacittatā, vicikicchāvigamena sammāpaṭipattiyā avimuttatāya pasannacittatā anāvilacittatā ca hotīti āha ‘‘anupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vutta’’nti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kūṭadantasuttavaṇṇanāya līnatthapakāsanā.

Kūṭadantasuttavaṇṇanā niṭṭhitā.

6. Mahālisuttavaṇṇanā

Brāhmaṇadūtavatthuvaṇṇanā

359. Evaṃ kūṭadantasuttaṃ saṃvaṇṇetvā idāni mahālisuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kūṭadantasuttassānantaraṃ saṅgītassa suttassa mahālisuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… vesāliyanti mahālisutta’’nti āha. Punappunaṃ visālabhāvūpagamanatoti etthāyaṃ saṅkhepo – bārāṇasirañño kira aggamahesiyā maṃsapesigabbhena dve dārakā nibbattā dhītā ca putto ca, tesaṃ aññamaññaṃ vivāhena soḷasakkhattuṃ puttadhītuvasena dve dve dārakā vijātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhentānaṃ paccekaṃ saparivārānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahonakatāya nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu, evaṃ tassa punappunaṃ tipākāraparikkhepena visālabhāvamupagatattā ‘‘vesālī’’tveva nāmaṃ jātaṃ. Tena vuttaṃ ‘‘punappunaṃ visālabhāvūpagamanato vesālīti laddhanāmake nagare’’ti. Vitthārakathā cettha mahāsīhanādasuttavaṇṇanāya, (ma. ni. aṭṭha. 1.146) ratanasuttavaṇṇanāya (khu. pā. aṭṭha. vesālivatthu; su. ni. aṭṭha. 

我来为您直译这段巴利文：
8. "妙哉乔达摩"等是对说教的信解语，"我这"等是归依语，显示那两者关系而说"对说教"等。微弱意为身心乐积集薄弱。一切那些生类意为以"七百公牛"等所说的一切那些生类。那转起意为那些生类的解脱行相。混乱状态意为因为在世尊处听闻法，对生类生起悲愍而住立的"我怎么竟然令那么多生类被缚以求杀"的心的混乱状态，因为有，所以不说的结合，也有"生起"的读法。听闻意为听闻"尊者，那些生类已解脱"的告知语。心行意为心转起。"适业心、柔软心、离盖心、高举心、净信心"，这五词称为"适业心等"而说。在那里以"布施语、戒语"等所说的次第说的威力。以离欲贪而适业性即心无病性，以离嗔恚而以慈心柔软性即心无僵硬性，以离掉举恶作而无散乱故离盖性即由彼等无染著性，以离昏沉睡眠而以等持性高举性即无染著性，以离疑而以正行不解脱性净信性即无混浊性，所以说"依次第说威力镇伏诸盖而说"。在这里义未分别的，那是容易知的。
如此在最胜善吉祥光的长部注释中以光显最极微细深难解义，以生起善净广慧辨才，在善光明名的隐义光显中古丹多经注的隐义光显。
古丹多经注结束。
6.大离经注
婆罗门使者事注
359. 如此注释古丹多经后，现在注释大离经时，为了显明依次第得注释机会，或显明古丹多经之后结集的经是大离经，所以说"如是我闻...在毗舍离（今印度比哈尔邦毗舍离县）即大离经"。从再再成为广大意为这里简要：据说波罗奈（今印度瓦拉纳西）国王的第一王后生下肉团胎儿有二童子即女儿和儿子，他们互相婚配十六次各生两个童子即儿子和女儿。然后那些童子依次增长，各自有眷属，取得园林住处眷属圆满而不足，城市三次以一牛鸣声距离一牛鸣声距离围绕，如此由于它再再以三重围墙而达到广大性故名为"毗舍离"。所以说"在因再再成为广大性而得名的城市"。这里详细说在大狮子吼经注、宝经注。

1.ratanasuttavaṇṇanā) ca gahetabbā. Bahinagareti nagarato bahi, na ambapālivanaṃ viya antonagarasmiṃ. Sayaṃjātanti sayameva jātaṃ aropimaṃ. Mahantabhāvenāti rukkhagacchānaṃ, ṭhitokāsassa ca mahantabhāvena. Tenevāha ‘‘himavantena saddhiṃ ekābaddhaṃ hutvā’’ti. Yaṃ pana venayikānaṃ matena vinayaṭṭhakathāyaṃ vuttaṃ –

‘‘Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ, idaṃ tādisaṃ na hotī’’ti (pārā. aṭṭha. 2.162).

Taṃ majjhimabhāṇakasaṃyuttabhāṇakānampi samānakathā. Majjhimaṭṭhakathāyañhi (ma. ni. aṭṭha. 2.352) saṃyuttaṭṭhakathāyañca (saṃ. ni. aṭṭha. 1.37) tatheva vuttaṃ. Idha pana dīghabhāṇakānaṃ matena evaṃ vuttanti daṭṭhabbaṃ. Yadi ca ‘‘ahutvā’’ti katthaci pāṭho dissati, evaṃ sati sabbesampi samānavādo siyāti. Kūṭāgārasālāsaṅkhepenāti haṃsamaṇḍalākārasaṅkhātahaṃsavaṭṭakacchannena kūṭāgārasālāniyāmena, tathā katattā pāsādoyeva ‘‘kūṭāgārasālā’’ti vutto, tabbohārena pana sakalopi saṅghārāmoti vuttaṃ hoti. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 2.162) tu evaṃ vuttaṃ –

‘‘Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā’’ti.

Kosalesu jātā, bhavā, te vā nivāso etesanti kosalakā. Evaṃ māgadhakā. Janapadavācino hi pāyato pulliṅgaputhuvacanā. Yassa akaraṇe puggalo mahājāniyo hoti, taṃ karaṇaṃ arahatīti karaṇīyanti vuccati. Tenāha ‘‘avassaṃ kattabbakammenā’’ti. Akātumpi vaṭṭati asati samavāye, tasmā samavāye sati kattabbato taṃ kiccanti vuccatīti adhippāyo.

360. Yā buddhānaṃ uppajjanārahā nānattasaññā, tāsaṃ vasena ‘‘nānārammaṇacārato’’ti vuttaṃ, nānārammaṇappavattitoti attho. Sambhavantasseva hi paṭisedho, na asambhavantassa. Paṭikkammāti nivattetvā tathā cittaṃ anuppādetvā. Sallīnoti jhānasamāpattiyā ekattārammaṇaṃ allīno. Nilīnoti tasseva vevacanaṃ. Tena vuttaṃ ‘‘ekībhāva’’ntiādi. Saparivārattā anekopi tadā eko viya bhavatīti ekībhāvo, taṃ ekībhāvaṃ. Yenāyasmā nāgito, taṃ sandhāya ‘‘tasmā ṭhānā’’ti vuttaṃ.

Oṭṭhaddhalicchavivatthuvaṇṇanā

361.Addhoṭṭhatāyāti upaḍḍhoṭṭhatāya. Tassa kira uttaroṭṭhassa appakatāya tiriyaṃ phāletvā addhamapanītaṃ viya khāyati cattāro dante, dve ca dāṭhā na chādeti, tena naṃ ‘‘oṭṭhaddho’’ti voharati. Keci pana ‘‘adho-saddena pāṭhaṃ parikappetvā heṭṭhā oṭṭhassa olambakatāya ‘‘oṭṭhādho’’ti atthaṃ vadanti, tadayuttameva tathā pāṭhassa adissanato, ācariyena (dī. ni. ṭī. 1.361) ca avaṇṇitattā. Ayaṃ kira uposathiko dāyako dānapati saddho pasanno buddhamāmako dhammasaṅghamāmako. Tenāha ‘‘purebhatta’’ntiādi. Khandhake, (mahāva. 289) mahāparinibbānasutte (dī. ni. 

我来为您直译这段巴利文：
1. 宝经注中应取。在城外意为在城市外，不像庵婆波利园在城内。自生意为自己生长非种植的。以大性意为以树丛和住处的大性。正因此说"与雪山（今喜马拉雅山脉）连为一体"。但在律注中依律师们的见解说：
"在那里大林名为自生非种植有界限的大林。但迦毗罗卫（今尼泊尔蒂洛拉科特）附近的大林与雪山连为一体无界限而到大海而住，这不是那样的。"
那也是中部诵者和相应部诵者的共说。因为在中部注和相应部注中也如此说。但这里应见依长部诵者的见解如此说。如果某处见到"不成为"的读法，如此则会是一切人的共说。以重阁讲堂简要意为以称为鹅形状的鹅圆形屋顶的重阁讲堂方式，因为如此作故楼殿称为"重阁讲堂"，但以那称呼则说是整个僧园。但在律注中如此说：
"重阁讲堂应知是在依大林所作的园林中以重阁为内作鹅圆形屋顶的具一切相的世尊香殿。"
在拘萨罗（今印度北方邦东部）生，有，或以它为居所为拘萨罗人。如此摩揭陀（今印度比哈尔邦）人。因为地方语多为阳性复数。人不作则有大损失，应作那个称为应作。所以说"必须作的业"。在无集会时不作也可以，所以在有集会时应作故称为事务的意思。
360. 依佛生起的种种想的力量而说"从种种所缘行"，意为从种种所缘转起。因为只遮止能生的，不遮止不能生的。退开意为退返不生起如此心。依止意为依止禅定一所缘。依住是它的同义词。所以说"一性"等。因为有眷属虽多那时如一故为一性，于那一性。向长老那伽多，关于他而说"从那处"。
残唇离车子事注
361. 以半唇意为以半上唇。据说他因为上唇少而横裂如取去一半，不覆盖四齿和二犬齿，所以称他为"半唇"。有些人设想"下"字的读法而说义为因为下唇下垂为"唇下"，那完全不当因为不见如此读法，且阿阇梨未赞。据说此人持布萨者施者施主有信有净爱佛爱法僧。所以说"午前"等。在犍度、大般涅槃经...

2.161) ca āgatanayena ‘‘nīlapītādi…pe… tāvatiṃsaparisasappaṭibhāgāyā’’ti vuttaṃ. Ayaṃ pana vesālī bhagavato kāle iddhā ceva vepullappattā ca ahosi. Tattha hi rājūnameva satta sahassāni, satta satāni, satta ca rājāno ahesuṃ, tathā yuvarājasenāpatibhaṇḍāgārikapabhutīnampi, pāsādakūṭāgāraārāmapokkharaṇiādayopi tapparimāṇāyeva, bahujanā, ākiṇṇamanussā, subhikkhā ca. Tena vuttaṃ ‘‘mahatiyā licchaviparisāyā’’ti. Tassa pana kulassa ādibhūtānaṃ yathāvuttānaṃ maṃsapesiyā nibbattadārakānaṃ tāpasena pāyitaṃ yaṃ khīraṃ udaraṃ pavisati, sabbaṃ taṃ maṇibhājanagataṃ viya dissati, carimakabhave bodhisatte kucchigate bodhisattamātu viya udaracchaviyā ativippasannatāya te nicchavī ahesuṃ. Apare panāhu ‘‘sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu, niruttinayena cettha padasiddhi, tabbaṃse uppannā sabbepi licchavayo nāma jātā. Tenāha ‘‘licchaviparisāyā’’ti, licchavirājūnaṃ, licchavivaṃsabhūtāya vā parisāyāti attho. Mahantaṃ yasaṃ lāti gaṇhātīti mahāli yathā ‘‘bhaddālī’’ti. Mūlanāmanti mātāpitūhi katanāmaṃ.

362.Sāsane yuttapayuttoti bhāvanamanuyutto. Sabbattha sīhasamānavuttinopi bhagavato parisāya mahatte sati tadajjhāsayānurūpaṃ pavattiyamānāya dhammadesanāya viseso hotīti āha ‘‘mahantena ussāhena dhammaṃ desessatī’’ti.

‘‘Vissāsiko’’ti vatvā tamassa vissāsikabhāvaṃ vibhāvetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Thūlasarīroti vaṭharasarīro. Therassa khīṇāsavabhāvato ‘‘ālasiyabhāvo appahīno’’ti na vattabbo, vāsanālesaṃ pana upādāya ‘‘īsakaṃ appahīno viya hotī’’ti vuttaṃ. Na hi sāvakānaṃ buddhānamiva savāsanā kilesā pahīyanti. Yathāvuttaṃ pāsādameva sandhāya ‘‘kūṭāgāramahāgehā’’ti vuttaṃ. Pācīnamukhāti pācīnapamukhā.

363. Vineyyajanānuparodhena buddhānaṃ bhagavantānaṃ paṭihāriyavijambhanaṃ hotīti āha ‘‘atha kho’’tiādi. Gandhakuṭito nikkhamanavelāyañhi chabbaṇṇā buddharasmiyo āveḷāveḷā yamalā yamalā hutvā savisesaṃ pabhassarā vinicchariṃsu. Tāhi ‘‘bhagavā nikkhamatī’’ti samārocitamiva nikkhamanaṃ sañjāniṃsu. Tena vuttaṃ ‘‘saṃsūcitanikkhamano’’ti.



我来为您直译这段巴利文：
2. 和大般涅槃经中来的方法"青黄等...乃至...如同忉利天众"而说。但这毗舍离在世尊时期是繁荣且达到广大。因为在那里有七千七百零七位国王，如是太子、将军、司库等也是，楼殿、重阁、园林、莲池等也是同量，人多、众人拥挤且丰足。所以说"以大离车众"。但那族最初的如前所说从肉团生的童子们，隐士所饮的乳进入腹部，一切那如在宝器中现见，因为如最后生菩萨入胎时菩萨母腹皮极净故他们无皮。其他人则说"他们的皮互相粘着如缝合放置"。如此他们因无皮或皮粘着而知为离车，在这里依语源法词成就，生在那族一切都成为离车。所以说"以离车众"，意为离车王们或以离车族的众。取得大名声为大离，如"跋陀离"。根本名意为父母所作的名。
362. 在教中勤习意为勤修。在一切处虽如狮子同行，但世尊在众大时随顺他们意乐而转起的说法有殊胜，所以说"以大精进说法"。
说"亲信"后，为显明他的亲信性而说"这位"等。粗身意为胖大身。因为长老是漏尽者不应说"懒惰性未断"，但依习气残余而说"似乎少许未断"。因为声闻们不像佛那样断诸烦恼及习气。关于如前所说的楼殿而说"重阁大屋"。东向意为向东面。
363. 依所化众生的随顺而有诸佛世尊神变示现，所以说"然后"等。因为在从香殿出来时六色佛光一对一对相联如花环特别光明流出。以彼等像告知"世尊出来"而知出来。所以说"表示出来"。

364. ‘‘Ajjā’’ti vuttadivasato atītamanantaraṃ hiyyodivasaṃ purimaṃ nāma, tathā ‘‘hiyyo’’ti vuttadivasato paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu divasesu vavatthito yathākkamaṃ purimapurimatarabhāvo. Evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ. Yaṃ yaṃ paraṃ, taṃ taṃ purimataranti dassento ‘‘tato paṭṭhāyā’’tiādimāha. Orapārabhāvassa viya, hi disāvidisābhāvassa viya ca purimapurimatarabhāvassa apekkhāsiddhi. Mūladivasatotiādidivasato. Aggeti upayogatthe bhummavacanaṃ, upayogavacanassa vā e-kārādesoti dasseti ‘‘agga’’nti iminā, paṭhamanti attho. Taṃ panettha parā atītā koṭiyevāti āha ‘‘parakoṭiṃ katvā’’ti. Yaṃ-saddo paricchede nipāto, tappayogena cāyaṃ ‘‘viharāmī’’ti vattamānapayogo, attho pana atītavasena veditabboti dassetuṃ ‘‘yāva vihāsi’’nti vuttaṃ. Tassāti divasassa. Paṭhamavikappe ‘‘viharāmī’’ti imassa ‘‘yadagge’’ti iminā ujukaṃ tāva sambandhitvā pacchā ‘‘naciraṃ tīṇi vassānī’’ti pamāṇavacanaṃ yojetabbaṃ. Dutiyavikappe pana ‘‘naciraṃ tīṇi vassānī’’ti imehipi kuṭilaṃ sambandho kattabbo. Naciranti cetaṃ bhāvanapuṃsakaṃ, accantasaññogaṃ vā. Tañhi pamāṇato visesetuṃ ‘‘tīṇi vassānī’’ti vadati. Tenāha ‘‘naciraṃ vihāsiṃ tīṇiyeva vassānī’’ti.

Ayanti sunakkhatto. Piyajātikānīti iṭṭhasabhāvāni. Sātajātikānīti madhurasabhāvāni. Madhurasadisatāya hi ‘‘madhura’’nti manoramaṃ vuccati. Ārammaṇaṃ karontena kāmena upasaṃhitānīti kāmūpasaṃhitāni, kāmanīyāni. Tenāha ‘‘kāmassādayuttānī’’ti, ārammaṇikena kāmasaṅkhātena assādena saññuttāni, kāmasaṅkhātassa vā assādassa yogyānīti attho. Sarīrasaṇṭhāneti sarīrabimbe, ādhāre cetaṃ bhummaṃ. Tasmā saddenāti taṃ nissāya tato uppannena saddenāti attho. Apica vinā pāṭhasesaṃ bhavitabbapadeneva sambandhitabbaṃ. Madhurenāti iṭṭhena sātena. Kaṇṇasakkhaliyanti kaṇṇapaṭṭikāyaṃ.

Ettāvatāti dibbasotañāṇaparikammassa akathanamattena. ‘‘Attanā ñātampi na katheti, kiṃ imassa sāsane adhiṭṭhānenā’’ti kujjhanto bhagavati āghātaṃ bandhitvā, saha kujjhaneneva cesa jhānābhiññā parihāyi. Cintesīti ‘‘kasmā nu kho so mayhaṃ taṃ parikammaṃ na kathesī’’ti parivicārento ayoniso ummujjanavasena cintesi. Anukkamenāti pāthikasutte, (dī. ni. 3.3 ādayo) mahāsīhanādasutte (dī. ni. 1.381) ca āgatanayena taṃ taṃ ayuttameva cintento, bhāsanto, karonto ca anukkamena bhagavati baddhāghātatāya sāsane patiṭṭhaṃ alabhanto gihibhāvaṃ patvā tamatthaṃ katheti.

Ekaṃsabhāvitasamādhivaṇṇanā

366-

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364. "今日"所说日的过去紧接前一日名为前，如此"昨日"所说日的后面更前因为极前。如此在这两日中确定依次前和更前性。即使如此，在这里说"更前"，从那开始凡是此边的，那那是前。凡是彼边的，那那是更前，显示而说"从那开始"等。因为如此边彼边性，如方向旁方性，前更前性依关系成就。从最初日等日。在"最"以宾格义为处格，或宾格词以e代替显示以这"最"，意为第一。但这里那是最后过去边际，所以说"作最后边际"。yaṃ词是限定不变词，以它的使用这"住"为现在用法，但义应依过去理解，为了显示而说"乃至住"。那的意为日的。在第一选择中"住"这个与"从最"这个先直接结合后与"不久三年"量词结合。但在第二选择中也应与"不久三年"这些作曲折结合。"不久"这是中性抽象词，或是完全结合。因为它依量说"三年"。所以说"不久住三年"。
这意为善星。可爱类意为可意自性。可悦类意为甜美自性。因为如甜美故称"甜美"为可意。以欲作所缘故与欲相应为欲相应，可欲。所以说"与欲乐相应"，与称为欲的所缘乐相应，或适合称为欲的乐的意思。在身形意为在身形，这是处格。因为以那声意为依它从它生起的声的意思。或者应无经文遗漏与应有词结合。甜美意为可意可悦。在耳垂意为在耳板。
如此意为以未说天耳智准备。"自己所知也不说，他在教中确立何用"而生气对世尊结怨恨，而且与生气一起失去禅通。思惟意为"为什么他不对我说那准备"考察以非理浮现而思惟。依次第意为在波提经、大狮子吼经中来的方法思惟、说、作那那不当，依次第因对世尊结怨恨在教中不得住立而得在家身份说那义。
一分修定注
366.

371.Ekaṃsāyāti tadatthe catutthīvacanaṃ, ekaṃsatthanti attho. Aṃsasaddo cettha koṭṭhāsapariyāyo, so ca adhikārato dibbarūpadassanadibbasaddasavanavasena veditabboti āha ‘‘ekakoṭṭhāsāyā’’tiādi. Vā-saddo cettha vikappane ekaṃsassevādhippetattā. Anudisāyāti puratthimadakkhiṇādibhedāya catubbidhāya anudisāya. Ubhayakoṭṭhāsāyāti dibbarūpadassanatthaṃ, dibbasaddasavanatthañca. Bhāvitoti yathā dibbacakkhuñāṇaṃ, dibbasotañāṇañca samadhigataṃ hoti, evaṃ bhāvito. Tayidaṃ visuṃ visuṃ parikammakaraṇena ijjhantīsu vattabbaṃ natthi, ekajjhaṃ ijjhantīsupi kameneva kiccasiddhi bhavati ekajjhaṃ kiccasiddhiyā asambhavato. Pāḷiyampi hi ‘‘dibbānañca rūpānaṃ dassanāya, dibbānañca saddānaṃ savanāyā’’ti idaṃ ekassa ubhayasamatthatāsandassanameva, na ekajjhaṃ kiccasiddhisambhavasandassanaṃ. ‘‘Ekaṃsabhāvito samādhi hetū’’ti iminā sunakkhatto dibbacakkhuñāṇāya eva parikammassa katattā vijjamānampi dibbasaddaṃ nāssosīti dasseti.

372. Dibbacakkhuñāṇato dibbasotañāṇameva seṭṭhanti maññamāno mahāli etamatthaṃ pucchatīti āha ‘‘idaṃ dibbasotena…pe… maññe’’ti. Apaṇṇakanti avirajjhanakaṃ, anavajjaṃ vā. Samādhiyeva bhāvetabbaṭṭhena samādhibhāvanā. ‘‘Dibbasotañāṇaṃ seṭṭha’’nti maññamānena ca tena dibbacakkhuñāṇampi dibbasoteneva saha gahetvā ‘‘etāsaṃ nūna bhante’’tiādinā puthuvacanena pucchitanti dassetuṃ ‘‘ubhayaṃsabhāvitānaṃ samādhīna’’nti vuttaṃ. Bāhirā etā samādhibhāvanā aniyyānikattā. Tā hi ito bāhirakānampi ijjhanti. Na ajjhattikā bhagavatā sāmukkaṃsikabhāvena appaveditattā. Na hi te saccāni viya sāmukkaṃsikā. Yadatthanti yesaṃ atthāya, abhedepi bhedavacanametaṃ, yassa vā visesanabhūtassa atthāya. Teti ariyaphaladhamme. ‘‘Ta’’ntipi adhunā pāṭho. Te hi sacchikātabbā, ‘‘atthi kho mahāli aññeva dhammā…pe… yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti sacchikātabbadhammā ca idha vuttā.

Catuariyaphalavaṇṇanā

373.Saṃyojentīti bandhenti. Tasmāti yasmā vaṭṭadukkhabhaye saṃyojanato tattha satte saṃyojenti nāma, tasmā. Katthaci ‘‘vaṭṭadukkhamaye rathe’’ti pāṭho, na porāṇo tathā ācariyena avaṇṇitattā. Maggasotaṃ āpanno, na pasādādisotaṃ. ‘‘Sototi bhikkhave ariyamaggassetaṃ adhivacana’’nti hi vuttaṃ. Āpannoti ca ādito pattoti attho ā-upasaggassa ādikammani pavattanato, idaṃ pana phalaṭṭhavasena vadati. Atītakālavacanañhetaṃ, maggakkhaṇe pana maggasotaṃ āpajjati nāma. Tenevāha dakkhiṇavibhaṅge ‘‘sotāpanne dānaṃ deti, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ detī’’ti (ma. ni. 

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371. "为一分"是与此义用第四格，意为为一分。这里分词为部分的同义词，它依处所应知是依见天色、闻天声的意思，所以说"为一部分"等。这里或词是选择因为只意指一分。"为旁方"意为以东南等差别的四种旁方。"为两部分"意为为见天色、为闻天声。"修"意为如所证得天眼智、天耳智，如此修。这在各别作准备而成就时无须说，即使一起成就也依次第才有作用成就因为不可能一起作用成就。因为在圣典中"为见天色、为闻天声"这只是显示一个有两种能力，不是显示一起作用成就可能。以"一分修定因"这显示善星因为只作天眼智的准备虽有天声也不闻。
372. 大离认为天耳智比天眼智更殊胜而问这义，所以说"这

3.379) apatanadhammoti anupapajjanasabhāvo. Dhammaniyāmenāti uparimaggadhammaniyāmena. Heṭṭhimantena sattamabhavato upari anupapajjanadhammatāya vā niyatoti aṭṭhakathāmuttakanayo. Paraṃ ayanaṃ parāgati assa atthīti attho. Anenāti puna tatiyasamāsavacanaṃ, vā-saddo cettha luttaniddiṭṭho.

Tanuttaṃ nāma pavattiyā mandatā, viraḷatā cāti vuttaṃ ‘‘tanuttā’’tiādi. Karahacīti nipātamattaṃ, pariyāyavacanaṃ vā. ‘‘Orena ce māso seso gimhānanti vassikasāṭikacīvaraṃ pariyeseyyā’’tiādīsu (pārā. 627) viya ora-saddo na atirekatthoti āha ‘‘heṭṭhābhāgiyāna’’nti, heṭṭhābhāgassa kāmabhavassa paccayabhāvena hitānanti attho. ‘‘Suddhāvāsabhūmiya’’nti tesaṃ upapattiṭṭhānadassanaṃ. Opapātikoti upapātiko upapātane sādhukārī. Tenāha ‘‘sesayonipaṭikkhepavacanameta’’nti parinibbānadhammoti anupādisesāya nibbānadhātuyā parinibbānasabhāvo. Vimuccatīti vimutti, cittameva vimutti cetovimuttīti vuttaṃ ‘‘cittavisuddhi’’ntiādi. Cittasīsena cettha samādhi gahito ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’ntiādīsu (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 1.1.9) viya. Paññāvimuttinti etthāpi eseva nayo. Tenāha ‘‘arahattaphalapaññāva paññāvimuttī’’ti. Sāmanti attanāva, aparappaccayenāti attho. ‘‘Abhijānitvā’’ti iminā tvādipaccayakāriyassa ya-kārassa lopo dassito. ‘‘Abhiññāyā’’ti iminā pana nā-vacanakāriyassāti daṭṭhabbaṃ. Sacchīti paccakkhatthe nepātikaṃ. Paccakkhakaraṇaṃ nāma anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

374-5.Uppatitvāti ākāsamaggena ḍetvā. Paṭipajjati ariyāsāvako nibbānaṃ, ariyaphalañca etāyāti paṭipadā, sā ca tassa pubbabhāgo evāti ariyamaggo pubbabhāgapaṭipadānāmena idha vutto. Ātatavitatādivasena pañcaṅgikaṃ. Disāvidisāniviṭṭhapadesena aṭṭhaṅgiko. Aṭṭhaṅgato mutto añño koci aṭṭhaṅgiko nāma maggo natthīti āha ‘‘aṭṭhaṅgamattoyevā’’tiādinā. Na hi avayavavinimutto samudāyo nāma koci atthīti. Tasmā ‘‘aṭṭha aṅgāni assāti aññapadatthasamāsaṃ akatvā ‘aṭṭha aṅgāni aṭṭhaṅgāni, tāni assa santīti aṭṭhaṅgiko’ti samāsagabbhataddhitavasena padasiddhi kātabbā’’ti (dī. ni. ṭī. 

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3. 379）不堕法意为不再生自性。以法决定意为以上道法决定。以最下七有以上不再生法性而决定的是超注释的方法。有向彼趣为彼趣的意思。以这意为再第三复合语，这里或词是省略说明。
薄性名为转起微弱和稀少，所以说"因薄"等。"某时"是不变词，或同义词。如"如果夏天余月以内"等中的内词不是过多义，所以说"属下分"，意为以作为下分欲有的缘而有益。"在净居地"是显示他们的生处。化生者意为化生在化生中善作者。所以说"这是遮止余生"。般涅槃法意为以无余涅槃界般涅槃自性。解脱为解脱，心即解脱为心解脱，所以说"心清净"等。这里以心为首取定如"有慧人住立于戒，修心与慧"等。在"慧解脱"这里也是这方法。所以说"阿罗汉果慧即慧解脱"。自己意为自己，不依他的意思。以"证知"这显示tvādi缀作用的ya音脱落。但以"证知"这应见是nā说作用。"证"是证得义不变词。证得作即是舍弃传闻、行相、思察等依自相作所缘。
圣八支道注
374-5. "飞起"意为以空道路飞起。圣弟子行进涅槃和圣果由它为道迹，它只是他的前分故圣道以前分道迹名在这里说。依鼓、竖琴等为五支。以方向、旁方住处为八支。无有离八支外其他某八支名道，所以说"只八支"等。因为无有离部分外某聚集名故。所以"具有八支为它的"不作其他词义复合，应作"八支为八支，它有彼为八支"以复合胎依主词成就。

1.374, 375) ācariyena vuttaṃ, adhippāyo cettha cintetabbo. Aññapadatthasamāse hi kate na sakkā aṭṭhaṅgaaṭṭhaṅgikānaṃ bhedo aññamaññaṃ vipariyāyaṃ katvāpi niyametuṃ byāse ubhayapadatthaparabhāvena saheva saṅkhyāparicchedena atthāpattito. Samāsagabbhe pana taddhite kate sakkā eva tesaṃ bhedo aññamaññaṃ vipariyāyaṃ katvā niyametuṃ samāse uttarapadatthaparabhāvena vināva saṅkhyāparicchedena atthāpattito. Ekatthibhāvalakkhaṇo hi samāsoti. Dhammadāyādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ ‘‘yasmā maggaṅgasamudāye maggavohāro hoti, samudāyo ca samudāyīhi samannāgato, tasmā attano avayavabhūtāni aṭṭha aṅgāni etassa santīti aṭṭhaṅgiko’’ti. Paṭhamanaye cettha aṅginā aṅgassa aṭṭhaṅgikabhāvo vutto, dutiyanaye pana aṅgena aṅginoti ayametesaṃ viseso.

Idāni aṭṭhaṅgikamagge lakkhaṇato, kiccakhaṇārammaṇabhedakamato ca vinicchayaṃ dassento ‘‘tatthā’’tiādimāha. Sammādassanalakkhaṇāti aviparītaṃ yāthāvato catunnamariyasaccānaṃ paccakkhameva dassanasabhāvā. Sammā abhiniropanalakkhaṇoti nibbānārammaṇe cittassa aviparītamabhiniropanasabhāvo. Sammā pariggahaṇalakkhaṇāti caturaṅgasamannāgatā vācā jane saṅgaṇhātīti tabbipakkhato viratisabhāvā sammāvācā bhedakaramicchāvācappahānena jane, sampayuttadhamme ca pariggaṇhanakiccavatī hoti, evaṃ aviparītaṃ pariggahaṇasabhāvā. Sammā samuṭṭhāpanalakkhaṇoti yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayutte ca samuṭṭhāpento eva pavattatīti aviparītaṃ samuṭṭhāpanasabhāvo. Sammā vodāpanalakkhaṇoti kāyavācānaṃ, khandhasantānassa ca saṃkilesabhūtamicchājīvappahānena aviparītaṃ vodāpanasabhāvo. Sammā paggahalakkhaṇoti sasampayuttadhammassa cittassa saṃkilesapakkhe patitumadatvā aviparītaṃ paggahaṇasabhāvo. Sammā upaṭṭhānalakkhaṇāti tādibhāvalakkhaṇena aviparītaṃ tattha upaṭṭhānasabhāvo. Sammā samādhānalakkhaṇoti vikkhepaviddhaṃsanena aviparītaṃ cittassa samādahanasabhāvo.

Sahajekaṭṭhatāya diṭṭhekaṭṭhā avijjādayo micchādiṭṭhito aññe attano paccanīkakilesā nāma. Passatīti pakāseti kiccapaṭivedhena paṭivijjhati. Tenāha ‘‘tappaṭi…pe… asammohato’’ti. Idañhi tassā passanākāradassanaṃ. Teneva hi sammādiṭṭhisaṅkhātena aṅgena tattha paccavekkhaṇā pavattati. Purimāni dve kiccāni sabbesameva sādhāraṇānīti āha ‘‘sammāsaṅkappādayopī’’tiādi. ‘‘Tathevā’’ti iminā ‘‘attano paccanīkakilesehi saddhi’’nti idamanukaḍḍhati.


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1. 374,375）阿阇梨说，这里意趣应思。因为在作其他词义复合时不能通过互相颠倒而决定八支和八支的差别，因为在分解时以两词义为他性而与数量限定一起得义。但在作复合胎依主时能通过互相颠倒而决定它们的差别，因为在复合时无数量限定而以后词义为他性得义。因为复合的特相是一义性。但在法嗣经注阿阇梨自己如此说："因为在道支聚集上有道称呼，聚集具有聚集者，所以有自己部分的八支为它为八支。"这里在第一方法中说以支具者说支的八支性，但在第二方法中以支说支具者,这是它们的差别。
现在显示在八支道中从特相、作用、刹那、所缘差别顺序的抉择而说"在那里"等。正见特相意为无倒如实对四圣谛现见自性。正思维特相意为在涅槃所缘无倒令心安置自性。正语特相意为具四支语摄受人故从彼对方性而离自性正语以断分裂作不正语而摄受人和相应法的作用，如此无倒摄受自性。正业特相意为如制衣等业令一应作生起，或称为意志的业令举手足等作生起，如此以断生不善应作作生起的不正业而正业有无罪生起作用，摄受相应而生起故无倒生起自性。正命特相意为以断身语和蕴相续垢染的不正命而无倒清净自性。正精进特相意为不令与己相应法心堕垢染分而无倒策励自性。正念特相意为以如是性特相无倒于彼住立自性。正定特相意为以破坏散乱而无倒令心等持自性。
因为俱生一处性而见一处的无明等从邪见外其他自己对治烦恼名。见意为以作用通达而显示。所以说"以通达彼对治...无痴"。因为这是显示它的见行相。正因此以称为正见的支而于彼省察转起。前二作用是一切共同，所以说"正思维等"等。以"如是"这牵引"与自己对治烦恼一起"这个。


Pubbabhāgeti upacārakkhaṇe. Upacārabhāvanāvasena anekavāraṃ pavattacittakkhaṇikattā nānakkhaṇā. Aniccādilakkhaṇavisayattā nānārammaṇā. Maggassa ekacittakkhaṇikattā ekakkhaṇā. Nibbānārammaṇattā ekārammaṇā. Kiccatoti pubbabhāge dukkhādiñāṇehi kattabbena idha sātisayaṃ nibbattena kiccena, imasseva vā ñāṇassa dukkhādippakāsanakiccena. Cattāri nāmāni labhati catūsu saccesu kātabbakicca nibbattito.Tīṇi nāmāni labhati kāmasaṅkappādippahānanibbattito. Sikkhāpadavibhaṅge ‘‘viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānī’’ti (vibha. 704) vuccanti. Tattha pana padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti vuttaṃ, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle cetanāyo hontīti yojetabbā. Cetanānaṃ amaggaṅgattā ‘‘maggakkhaṇe pana viratiyovā’’ti āha. Ekasseva ñāṇassa dukkhādiñāṇatā viya, ekāyeva viratiyā musāvādādiviratibhāvo viya ca ekāya eva cetanāya sammāvācādikiccattayasādhanāsambhavena sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca evaṃ vuttantipi daṭṭhabbaṃ. Iminā cetāsaṃ duvidhataṃ, abhedatañca dasseti. Sammappadhānasatipaṭṭhānavasenāti catusammappadhānacatusatipaṭṭhānabhāvavasena.

Yadipi samādhiupakārakānaṃ abhiniropanā numajjanasampiyāyanu pabrūhanasantānaṃ vitakkavicārapītisukhopekkhānaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattabhūtesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ ekova samādhi catukkajjhānasamādhikiccaṃ na sādheti. Tasmā pubbabhāgepi paṭhamajjhānasamādhi paṭhamajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi dutiyajjhānasamādhi dutiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi tatiyajjhānasamādhi tatiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi catutthajjhānasamādhi catutthajjhānasamādhi eva. Tathā maggakkhaṇepīti āha ‘‘pubbabhāgepi maggakkhaṇepi sammāsamādhiyevā’’ti.

Tasmāti paññāpajjotattā avijjāndhakāraṃ vidhamitvā paññāsatthattā kilesacore ghātentoti yathārahaṃ yojetabbaṃ. Yasmā pana anādimati saṃsāre iminā yoginā kadācipi asamugghāṭitapubbo kilesagaṇo , tassa samugghāṭako ca ariyamaggo. Ayañcettha sammādiṭṭhi pariññābhisamayādivasena pavattiyā pubbaṅgamā hoti bahūpakārā, tasmā. Tadeva bahūpakārataṃ kāraṇabhāvena dassetuṃ ‘‘yogino bahūpakārattā’’ti vuttaṃ.


我来为您直译这段巴利文：
在前分意为在近行刹那。因为依近行修习转起多次心刹那故为异刹那。因为以无常等相为境故异所缘。因为道是一心刹那故一刹那。因为以涅槃为所缘故一所缘。以作用意为在前分以苦等智所作的这里殊胜生起的作用，或这智的显示苦等作用。得四名因为在四谛生起所作作用。得三名因为生起断欲寻等。在学处分别中说"离思和一切相应法为学处"。但在那里依主要的离思力而说"有离也有思"，或在远离妄语等时为离，在说善说等语时为思应结合。因为思非道支故说"但在道刹那只有离"。应见如一智有苦等智性，如一离有离妄语等性，因为不可能以一思成就正语等三作用故不成就正语等性，且在那成就时不成就三支性故如此说。以此显示它们的二种性和无差别性。依正勤念住意为依四正勤四念住性。
虽然依定助伴的安置、沉入、极爱、增长、续的寻、伺、喜、乐、舍力而以四禅分别正定，但如精进不以一精进成就未生不善不生等四精进作用，如念不以一念成就在不净、苦、无常、无我物中的身等断除净等想的四念作用，一定不成就四禅定作用。所以在前分初禅定即初禅定。如是在道刹那也在前分二禅定即二禅定。如是在道刹那也在前分三禅定即三禅定。如是在道刹那也在前分四禅定即四禅定。如是在道刹那，所以说"在前分和道刹那都只是正定"。
所以意为因为慧光明故驱散无明暗，因为慧剑故杀烦恼贼，应依其适宜结合。又因为在无始轮回中这瑜伽行者从未断尽的烦恼群，它的断尽者是圣道。这里正见以遍知现观等力转起为先导有大利益，所以。为显示那大利益性为因而说"因为对瑜伽行者有大利益"。


Tassāti sammādiṭṭhiyā. ‘‘Bahūpakāro’’ti vatvā taṃ bahūpakārataṃ upamāya vibhāvento ‘‘yathā hī’’tiādimāha. Ayaṃ tambakaṃsādimayattā kūṭo. Taṃpariharaṇato mahāsāratāya cheko. Evanti yathā heraññikassa cakkhunā disvā kahāpaṇavibhāgajānane kiriyāsādhakatamabhāvena karaṇantaraṃ bahukāraṃ yadidaṃ hattho, evaṃ yogino paññāya oloketvā dhammavibhāgajānane pubbacārībhāvena dhammantaraṃ bahukāraṃ yadidaṃ vitakko vitakketvāva paññāya tadavabodhato. Tasmā sammāsaṅkappo sammādiṭṭhiyā bahukāroti adhippāyo. Dutiyaupamāyaṃ evanti yathā tacchako parena parivattetvā parivattetvā dinnaṃ dabbasambhāraṃ vāsiyā tacchetvā gehādikaraṇakamme upaneti, evaṃ yogī vitakkena lakkhaṇādito vitakketvā dinnadhamme yāthāvato paricchinditvā pariññābhisamayādikamme upanetīti yojanā. Vacībhedassa upakārako vitakko sāvajjānavajjavacībhede nivattanapavattanakarāya sammāvācāyapi upakārakovāti āha ‘‘svāya’’ntiādi. ‘‘Yathāhā’’tiādinā dhammadinnāya bhikkhuniyā visākhassa nāma gahapatino vuttaṃ cūḷavedallasuttapadaṃ (ma. ni. 1.464) sādhakabhāvena dasseti. Bhindatīti nicchāreti.

Vacībhedaniyāmikā vācā kāyikakiriyāniyāmakassa kammantassa upakārikāti tadatthaṃ lokato pākaṭaṃ kātuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Ubhayaṃ sucaritanti kāyasucaritaṃ, vacīsucaritañca. Ājīvaṭṭhamakasīlaṃ nāma catubbidhavacīsucaritatividhakāyasucaritehi saddhiṃ sammāājīvaṃ aṭṭhamaṃ katvā vuttaṃ ādibrahmacariyakasīlaṃ. Yañhi sandhāya vuttaṃ ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti. Tadubhayānantaranti duccaritadvayappahāyakassa sucaritadvayapāripūrihetubhūtassa sammāvācāsammākammantadvayassa anantaraṃ. Suttapamattenāti appossukkaṃ suttena, pamattena ca. Idaṃ vīriyanti catubbidhaṃ sammappadhānavīriyaṃ. Kāyādīsūti kāyavedanācittadhammesu. Indriyasamatādayo samādhissa upakārakā. Tabbidhurā dhammā anupakārakā. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samanvesitvāti upadhāretvā, hetumhi cāyaṃ tvāpaccayo.

Dvepabbajitavatthuvaṇṇanā

376-

我来为您直译这段巴利文：
那的意为正见的。说"有大利益"后以譬喻显明那大利益性而说"如"等。这是因为铜铜器等所成故锤。因为运用它所以以大精通为巧。如是意为如对钱币鉴别者以眼见而知钱币差别时手为最胜作用成就的其他工具有大作用，如是对瑜伽行者以慧观察而知法差别时寻为前导的其他法有大作用因为思惟后才以慧了解它。所以正思维对正见有大作用的意思。在第二譬喻中如是意为如木匠对他人转转给与的木材以斧削后用于造屋等工作，如是瑜伽行者以寻从相等思惟给与的法如实确定后用于遍知现观等工作的结合。对语言表达有益的寻对于转离转起恶语和无恶语的正语也有益，所以说"这"等。以"如说"等显示法授比丘尼对毗舍佉居士所说小分别经句为证。破意为发出。
语言表达决定的语对于决定身体动作的业有益，为使那义从世间显明而说"又因为"等。两种善行意为身善行和语善行。活命八戒名为与四种语善行三种身善行一起以正命为第八而说的初梵行戒。因为依它说"但他的身业语业活命先已极清净"。在那两者后意为在断两恶行成满两善行因的正语正业二后。以线量意为以不热心和放逸。这精进意为四种正勤精进。在身等意为在身受心法。根平等等是定的助伴。与彼相反法非助伴。趣意为成就，或作用等自性。寻求意为观察，这是因中的tvā缀。
二出家事注
376;

7. Kasmā āraddhanti anusandhikāraṇaṃ pucchitvā taṃ vissajjetuṃ ‘‘ayaṃ kirā’’tiādi vuttaṃ tena ajjhāsayānusandhivasenāyaṃ upari desanā pavattāti dasseti. Tenāti tathāladdhikattā. Assāti licchavirañño. Desanāyanti saṇhasukhumāya suññatapaṭisaññuttāya yathādesitadesanāya. Nādhimuccatīti na saddahati na pasīdati. Tantidhammaṃ nāma kathentoti yesaṃ atthāya dhammo kathīyati, tattha tesaṃ asatipi maggapaṭivedhe kevalaṃ sāsane paveṇībhūtaṃ, pariyattibhūtaṃ vā tantidhammaṃ katvā kathento, tena tadā tesaṃ maggapaṭivedhābhāvaṃ dasseti. Evarūpassāti sammāsambuddhattā aviparītadesanatāya evaṃpākaṭadhammakāyassa satthuno. Assāti paṭhamajjhānādisamadhigamena samāhitacittassa kulaputtassa etaṃ ‘‘taṃ jīva’’ntiādinā ucchedādigahaṇaṃ api nu yuttanti pucchati, laddhiyā pana jhānādhigamamattena na tāva vivecitattā ‘‘yuttamasseta’’nti tehi vutte jhānalābhinopetaṃ gahaṇaṃ ayuttamevāti taṃ ucchedavādaṃ, sassatavādaṃ vā ‘‘ahaṃ kho…pe… na vadāmī’’tiādinā paṭikkhipitvāti sādhippāyattho. Etanti paṭhamajjhānādikaṃ. Evanti yathāvuttanayena. Atha ca panāti evaṃ jānanato, passanato ca. Kāmaṃ vipassakādidassanampi pāḷiyaṃ kataṃ, arahattakūṭena pana desanā niṭṭhāpitāti dassetuṃ ‘‘uttari khīṇāsavaṃ dassetvā’’ti vuttaṃ. Te hi dve pabbajitā vipassakato paṭṭhāya ‘‘na kallaṃ tassetaṃ vacanāyā’’ti avocuṃ. Imassāti khīṇāsavassa. Kiñcāpi ‘‘attamanā ahesu’’nti pāḷiyaṃ na vuttaṃ, ‘‘na kalla’’ntiādinā pana vissajjanāvacaneneva tesaṃ attamanatā veditabbāti āha ‘‘te mamā’’tiādi. Tattha yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, tasmā tassa tathā vattumayuttanti uppannanicchayatāya taṃ mama vacanaṃ sutvā attamanā ahesunti attho. Sopi kho licchavi rājā te viya tathāsañjātanicchayattā attamano ahosi. Tenāha ‘‘evaṃ vutte sopi attamano ahosī’’ti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā mahālisuttavaṇṇanāya līnatthapakāsanā.

Mahālisuttavaṇṇanā niṭṭhitā.

7. Jāliyasuttavaṇṇanā

Dvepabbajitavatthuvaṇṇanā



我来为您直译这段巴利文：
7. 问"为何开始"是问序因,为答此而说"这据说"等，以此显示这上面开示依倾向序而转。以此意为因为有如是见。他的意为离车王的。在开示中意为在细妙空性相应如所说开示中。不信解意为不信不净。说为传统法意为对那些为他们说法者，在彼虽无道通达而只在教中成为传统或成为圣典而说为传统法，以此显示他们那时无道通达。如是形态的意为因为正等觉无倒说法如是显明法身的导师。他的意为以得初禅等而心定的善男子这"它命"等以如是取断见等是否适宜而问，但因见只以得禅尚未择，当说"这适宜他"时，显示对得禅者这取不适宜就以"我...不说"等遮遣那断见或常见的有意义。这意为初禅等。如是意为如所说道理。又且意为如是知和见。虽然在经中也作观行者等的显示，但以阿罗汉顶而究竟开示，为显示此而说"更上显示漏尽者"。因为那二出家者从观行者开始说"这对他说不应理"。这的意为漏尽者的。虽然在经中未说"他们欢喜"，但以"不应理"等答语应知他们的欢喜性，所以说"他们听我"等。其中因为漏尽者离痴度疑，所以不应如是说而生决定，听我那语而欢喜的意思。如他们那样生如是决定故那离车王也欢喜。所以说"如是说时他也欢喜"。这里义未分别者极易知。
如是在吉祥光净长部注中显示最细妙深难解义、生广大极净慧辩的善光净名隐义显示摩诃梨经注的隐义显示。
摩诃梨经注毕。
7. 惹利经注
二出家事注

378. Evaṃ mahālisuttaṃ saṃvaṇṇetvā idāni jāliyasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahālisuttassānantaraṃ saṅgītassa suttassa jāliyasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosambiyanti jāliyasutta’’nti āha. ‘‘Ghositenā’’tiādinā majjhelopasamāsaṃ dasseti, ghositassa ārāmotipi vattabbaṃ. Evampi hi ‘‘anāthapiṇḍikassa ārāme’’tiādīsu (pārā. 234) viya dāyakakittanaṃ hoti, evaṃ pana kittento āyasmā ānando aññepi tassa diṭṭhānugatiāpajjane niyojetīti aññattha vuttaṃ. Tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ pana tattha bhagavā vihāsīti pucchāya sabbaṃ taṃ vissajjanaṃ samudāgamato paṭṭhāya saṅkhepatova dassento ‘‘pubbe kirā’’tiādimāha. Allakapparaṭṭhanti bahūsu potthakesu dissati, katthaci pana ‘‘addilaraṭṭha’’nti ca ‘‘damiḷaraṭṭha’’nti ca likhitaṃ. Tatoti allakapparaṭṭhato. ‘‘Puttaṃ…pe… agamāsī’’ti idampi ‘‘tassetaṃ kamma’’nti ñāpetuṃ vuttaṃ. Tadāti tesaṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Jīrāpetunti samavepākiniyā gahaṇiyā pakkāpetuṃ. Asannihiteti gehato bahi aññaṃ gate. Bhussatīti nadati, ‘‘bhubhu’’iti sunakhasaddaṃ karotīti attho. Idampissa ekaṃ kammaṃ. Paccekabuddhe pana cīvarakammatthāya aññaṃ ṭhānaṃ gate sunakhassa hadayaṃ phālitaṃ. Tiracchānā nāmete ujujātikā honti akuṭilā, manussā pana aññaṃ hadayena cinteti, aññaṃ mukhena kathenti. Tenevāha ‘‘gahanañhetaṃ bhante yadidaṃ manussā, uttānakañhetaṃ bhante yadidaṃ pasavo’’ti (ma. ni. 

我来为您直译这段巴利文：
378. 如是注释摩诃梨经后，现在注释惹利经时，为显明依次第得注释处，或显明在摩诃梨经后结集的经为惹利经而说"如是我闻...憍赊弥城为惹利经"。以"瞿私多"等显示中略复合，应说为瞿私多的园。如此也如"给孤独园"等成为施主称扬，如是称扬时尊者阿难也令其他人随顺他的见，如是在他处说。其中这位瞿私多长者是谁，如何由他造园，又如何世尊住在那里的问题，显示从缘起开始一切那答简要而说"从前据说"等。阿罗迦邦在多数书中可见，但有处书写为"阿地罗邦"和"达米罗邦"。从那里意为从阿罗迦邦。说"儿子...去"也为使知"这是他的业"。那时意为他们入村之日。重乳粥意为很重很多乳粥。消化意为以平等消化的消化力令消化。不在意为离家外出他处。吠意为吠叫，意思是作"呜呜"狗声。这也是他的一业。但辟支佛为作衣事去他处时狗心破裂。畜生名为正直种无曲，但人以心思一事，以口说他事。所以说"大德，这人为难解，大德，这畜生为明了"。

2.3).

Iti so tāya paccekabuddhe sinehavasena ujudiṭṭhitāya akuṭilatāya kālaṅkatvā tāvatiṃsabhavane nibbatto. Taṃ sandhāyāha ‘‘so…pe… nibbattī’’ti. Tassa pana kaṇṇamūle kathentassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ, evaṃ saraghosasampattiyā ‘‘ghosakadevaputto’’ tveva nāmaṃ ahosi. Ayamassa paccekabuddhe sinehena bhukkaraṇassa nissando. Cavitvāti āhārakkhayena cavitvā. Devalokato hi devaputtā āyukkhayena, puññakkhayena, āhārakkhayena, kopenāti catūhi kāraṇehi cavanti. Imassa pana kāmaguṇe paribhuñjato muṭṭhassatissa āhārakkhayena cavanaṃ hoti. So kosambiyaṃ nagarasobhiniyā kucchismiṃ paṭisandhiṃ gaṇhi. Nagarasobhiniyo kira dhītaraṃ paṭijagganti, na puttaṃ. Dhītaro hi tāsaṃ paveṇiṃ ghaṭayanti, tasmā sāpi taṃ saṅkārakūṭe chaḍḍāpeti. Ayamassa pubbe puttachaḍḍanakammassa nissando. Pāpakammañhi nāmetaṃ ‘‘appaka’’nti nāvamaññitabbaṃ. Tameko manusso kākasunakhaparivāritaṃ disvā ‘‘putto me laddho’’ti gehaṃ nesi, tassa pana hatthato kosambakaseṭṭhi kahāpaṇasahassaṃ datvā aggahesi, tamatthaṃ sandhāya ‘‘kosambiyaṃ ekassa kulassa ghare nibbattī’’tiādi vuttaṃ. Sattakkhattuṃ ghātāpanatthaṃ upakkamakaraṇampi puttachaḍḍanakammasseva nissando. Seṭṭhidhītāyāti janapadaseṭṭhino dhītāya. Veyyattiyenāti paññāveyyattiyena. Sā hi tassa pitarā pesitaṃ mārāpanapaṇṇaṃ phāletvā vivāhapaṇṇaṃ bandhitvā jīvitalābhaṃ karoti. Tāyeva sarasampattiyā ghositaseṭṭhi nāma jāto.

Sarīrasantappanatthanti himavanteva mūlaphalāhāratāya kilantasarīrassa loṇambilasevanena pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Vaṭarukkhanti mahānigrodharukkhaṃ. Te kira taṃ patvā tassa mūle nisīdiṃsu. Atha jeṭṭhakatāpaso nigrodharukkhassa sobhāsampattiṃ passitvā ‘‘mahānubhāvo maññe ettha adhivutthā devatā. Sādhu vatāyaṃ devatā isigaṇassa pānīyādidānena addhānaparissamaṃ vinodeyyā’’ti cintesi. Devatāpi tathā cintitaṃ utvā isigaṇassa pānīyanhānakabhojanāni adāsi. Tenāha ‘‘tatthā’’tiādi. Jeṭṭhakatāpasassa pana tathā cintanaṃ avisesato sabbattha āropetvā ‘‘saṅgahaṃ paccāsisantā’’ti vuttaṃ. ‘‘Hatthaṃ pasāretvā’’ti iminā hatthappasāraṇamattena tassā yathicchitanipphattiṃ dasseti. Devatā āhāti sā attano puññassa parittakattā lajjāya kathetuṃ avisahantīpi punappunaṃ nippīḷiyamānā evamāha. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetanamevāti pakatiyā dātabbabhattavetanameva. Tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivase dātabbabhattavetanameva, na tato ūnanti attho. Dhammapadaṭṭhakathāyaṃ khuddakabhāṇakānaṃ matena ‘‘sāyamāsatthāya āgato’’ti (dha. pa. aṭṭha. 1.2.sāmāvatīvatthu) vuttaṃ, idha pana dīghabhāṇakānaṃ matena ‘‘majjhanhike pātarāsatthāya āgato’’ti. Kañcīti kañcipi bhatakaṃ, kiñcipi bhatakakammanti vā sambandho. Majjhanhikakālattā ‘‘upaḍḍhadivaso gato’’ti āha, tena upaḍḍhadivasameva samādinnattā ‘‘upaḍḍhūposatho’’ti taṃ voharantīti dasseti. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 

我来为您直译这段巴利文：
2.3. 如是他因对辟支佛爱著力而正直住立无曲性命终后生于三十三天。关于此说"他...生"。但在他耳边说话声遍及十六由旬处，而平常说话声遍整个一万由旬天城，如是因具足音声而名为"瞿沙天子"。这是他对辟支佛爱著而吠叫的异熟。命终意为因食尽而命终。因为天子从天界以寿尽、福尽、食尽、忿怒四因而命终。但这位享受欲乐而失念者以食尽而命终。他在憍赊弥城娼妓胎中入胎。据说娼妓养育女儿不养育儿子。因为女儿续其家业，所以她也令抛他在粪堆。这是他前世抛弃儿子业的异熟。因为恶业名不应轻视为"微小"。一人见他被乌狗围绕说"得我子"而携归家，但憍赊弥长者给千钱从他手取，关于此说"在憍赊弥某家生"等。七次为杀作加行也是抛弃儿子业的异熟。长者女意为地方长者女。以辩才意为以慧辩才。因为她破父送杀信系结婚信令得生命。因那具足音声而成为瞿私多长者。
为身体满足意为因雪山根果食而疲倦身体以食咸酸令满足。渴意为渴饮。疲倦意为身体疲惫。榕树意为大尼拘律树。据说他们到达它后坐在它根下。此时上首苦行者见尼拘律树庄严而想"想是住此大威神力天神。善哉若此天神以饮水等布施沙门群除旅行疲倦"。天神知如是所想而给沙门群饮水洗浴食物。所以说"在那里"等。但上首苦行者如是思惟无差别普遍推广而说"期望摄受"。以"伸手"这显示只以伸手而如意成就。天神说意为她因自己福德微小而以惭愧不能说，但被再再逼迫而如是说。他意为给孤独居士。工人的意为以工资作事的奴仆工人。平常饭工资意为平常应给饭工资。意思是那时虽因持斋不作事也给作事日应给饭工资，不比那少。在法句注依小诵者意说"为晚食来"，但这里依长诵者意说"在中午为早食来"。某意为某工人，或结合为某工作。因为中午时说"过半日"，以此显示因只受持半日故称为"半斋"。在法句注;

1.2 sāmāvatīvatthu) rattibhāgena upaḍḍhūposatho vutto, idha pana majjhanhikato paṭṭhāya divasabhāgeneva, tadavasesadivasarattibhāgena vā. Asamepi hi bhāge upaḍḍhasaddo pavattati. Tadahevāti aruṇuggamanakālaṃ sandhāya vuttaṃ.

‘‘Ghosopi kho dullabho lokasmiṃ yadidaṃ buddho’’ti sañjātapītipāmojjo. Tadahevāti kosambiṃ pattadivasato dutiyadivaseyeva. Turitātthāti turitā attha, sīghayāyino bhavathāti attho. Ehibhikkhupabbajjaṃ sandhāya ‘‘pabbajitvā’’ti vuttaṃ. Arahattanti catupaṭisambhidāsamalaṅkataṃ arahantabhāvaṃ. Tepi seṭṭhino sotāpattiphale patiṭṭhāya aḍḍhamāsamattaṃ dānāni datvā paccāgamma tayo vihāre kāresuṃ. Bhagavā pana devasikaṃ ekekasmiṃ vihāre vasati. Yassa ca vihāre vuttho, tasseva ghare piṇḍāya carati, tadā pana ghositassa vihāre viharati. Tena vuttaṃ ‘‘kosambiyaṃ viharati ghositārāme’’ti.

Bāhirasamayamattena upajjhāyo, na sāsane viya upajjhāyalakkhaṇena. Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho. Tenāha ‘‘vādaṃ āropetukāmā hutvā’’ti. Vadanti nindāvasena kathenti etenāti hi vādo, doso, tamāropetukāmā upari patiṭṭhapetukāmā hutvāti attho. Kathamāropetukāmāti āha ‘‘iti kirā’’tiādi. Taṃ jīvaṃ taṃ sarīranti yaṃ vatthu jīvasaññitaṃ, tadeva sarīrasaññitaṃ. Idañhi ‘‘rūpaṃ attato samanupassatī’’ti vuttavādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ ekībhāvaṃ katvā samanupassanavasena, ‘‘satto’’ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Tathā hi vuttaṃ ‘‘idheva satto bhijjatī’’ti. Assāti samaṇassa gotamassa. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvitasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā diṭṭhabhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedavatā jīvato anaññattā sarīrassāpi abhedoti sakkā vattuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti iminā adhippāyenāha ‘‘ucchedavādo hotī’’ti.

Aññaṃ jīvaṃ aññaṃ sarīranti aññadeva vatthu jīvasaññitaṃ, aññaṃ sarīrasaññitaṃ. Idañhi ‘‘rūpavantaṃ attānaṃ samanupassatī’’tiādinayappavattavādaṃ gahetvā vadanti. Rūpabhedasseva diṭṭhattā , attani ca tadabhāvato ‘‘attā nicco’’ti ayamattho āpanno vāti iminā adhippāyenāha ‘‘satto sassato āpajjatī’’ti.

379-

我来为您直译这段巴利文：
1.2. 娑摩婆提事说夜分半斋，但这里从中午开始以昼分，或以余下昼夜分。因为半字也用于不等分。即日意为关于明相升起时说。
"声音也实难得于世间即是佛"而生喜悦。即日意为到达憍赊弥第二日。速意为速，意思是成为快速行者。关于随佛出家而说"出家"。阿罗汉意为以四无碍解庄严的阿罗汉性。那些长者也住立预流果后施舍约半月而还造三园。但世尊每日住一园。在谁园住就在谁家乞食，但那时住在瞿私多园。所以说"住憍赊弥瞿私多园"。
依外道法成为依止师，不如教中依止师相。近而以他语起害为近诽，意思是以见过失而击。所以说"欲令生诽"。以此说谈论毁谤义为诽，过失，欲令生即欲令上立的意思。如何欲令生而说"如是据说"等。命即身意为凡名为命的事物即名为身的。因为这取"见色为我"所说的见而说。依见色和我非二一性，或关于外道所计我而说"有情"。如是说"有情在此灭"。他的意为沙门瞿昙的。灭意为以无生坏力而坏。因为允许命身非异，且见身坏。因为这里如依见坏者身非异而说不见命的坏，如是不能说依不见坏者命非异而身也不坏，因为那坏现证成就，且无离大种所造色的身，以此意趣说"成断见"。
异命异身意为完全异名为命的事物，异名为身的。因为这取"见我有色"等道理转起的见而说。因为只见色坏，且我中无彼故"我常"义成就，以此意趣说"有情成常"。
379.

380. Tayidaṃ nesaṃ vañjhāputtassa dīgharassatādiparikappanasadisaṃ, tasmāyaṃ pañho ṭhapanīyo. Na hesa atthanissito, na dhammanissito, nādibrahmacariyako, na nibbidādiatthāya saṃvattati. Poṭṭhapādasuttañcettha nidassanaṃ. Taṃ tattha rājanimīlanaṃ katvā ‘‘tena hāvusosuṇāthā’’tiādinā satthā nesaṃ upari dhammadesanamārabhīti āha ‘‘atha bhagavā’’tiādi. Sassatucchedadiṭṭhiyo dve antā. Ariyamaggo majjhimā paṭipadā. Tassāyeva paṭipadāyāti micchāpaṭipadāya eva.

Saddhāpabbajitassāti saddhāya pabbajitassa ‘‘evamahaṃ ito vaṭṭadukkhato nissarissāmī’’ti pabbajjamupagatassa, tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etanti kilesavaṭṭaparivuddhidīpanaṃ ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādikaṃ diṭṭhisaṃkilesanissitavacanaṃ. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.

Etamevaṃjānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttaṃ dhammaṃ ‘‘mahaggatacitta’’nti evaṃ jānāmi. Tathā hi vuttaṃ ‘‘mahaggatacittametanti saññaṃ ṭhapesi’’nti. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā ‘‘taṃ jīvaṃ taṃ sarīra’’nti, tadubhayaṃ vā bhedato gaṇhantā ‘‘aññaṃ jīvaṃ añña sarīra’’nti attano micchāgāhaṃ pavedenti, evamahaṃ na vadāmi tassa dhammassa supariññātattā. Tenāha ‘‘atha kho’’tiādi. Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti vuttaṃ ‘‘kasiṇaparikammaṃ bhāventassā’’ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti katvā saññāsīsena niddisīyati, tasmā ‘‘saññābalena uppanna’’nti āha. Tena vuttaṃ ‘‘pathavīkasiṇameko sañjānātī’’tiādi. Yasmā pana bhagavatā tattha tattha vāre ‘‘atha ca panāhaṃ na vadāmī’’ti vuttaṃ, tasmā bhagavato vacanamupadesaṃ katvā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyena ‘‘na kallaṃ tasseta’’nti āhaṃsu, na sayaṃ paṭibhānenāti dassetuṃ ‘‘maññamānā vadantī’’ti vuttaṃ. Sesaṃ anantarasutte vuttanayattā, pākaṭattā ca suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā jāliyasuttavaṇṇanāya līnatthapakāsanā.

Jāliyasuttavaṇṇanā niṭṭhitā.

8. Mahāsīhanādasuttavaṇṇanā

Acelakassapavatthuvaṇṇanā



我来为您直译这段巴利文：
380. 这是他们如石女子长短等计度，所以这问题应舍置。因为这不依义，不依法，非初梵行，不导向厌离等义。这里波吒波陀经为例证。在那里作王闭目后以"因此诸友请听"等导师为他们开始上面法教而说"于是世尊"等。常断见为二边。圣道为中道。只在那道意为只在邪道。
信出家的意为以信出家"如是我将从此轮回苦出离"而趣出家，且圆满如其相应戒而以初禅定心者。这意为显示烦恼轮增长的"命即身"等依见染污语。不度疑意为不成为于诸法度疑，意思是于处处以望求遍求力转起。
如是知这意为彼比丘初入住初禅，如是知这俱生法为"广大心"。如是说"置广大心想"。我不如是说意为如见取者执取那有依法无差别说"命即身"，或执取彼二有差别说"异命异身"而表自邪执，我不如是说因为善遍知那法。所以说"然而"等。外道多数只生起遍禅而说"修遍加行者"。因为依修力得禅，且修依地遍等想知门而作，取想为首而说，所以说"以想力生"。所以说"一想知地遍"等。但因世尊在处处分说"然而我不说"，所以依世尊语为教示而以"这不应理于他"意趣说非自慧，为显示此而说"思量而说"。余因如前经所说道理，且明显故极易知。
如是在吉祥光净长部注中显示最细妙深难解义、生广大极净慧辩的善光净名隐义显示惹利经注的隐义显示。
惹利经注毕。
8. 大狮子吼经注
裸形迦叶事注;

381. Evaṃ jāliyasuttaṃ saṃvaṇṇetvā idāni mahāsīhanādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, jāliyasuttassānantaraṃ saṅgītassa suttassa mahāsīhanādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… uruññāyaṃ viharatīti mahāsīhanādasutta’’nti āha. Etadeva nāmanti yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare bhagavā vihāsi, tassa nagarassapi ‘‘uruññā’’tveva nāmaṃ, tasmā uruññāyanti uruññānāmajanapade uruññānāmanagareti āvuttiādinayena attho veditabbo. Iminā imamatthaṃ dasseti – na sabbattha niyatapulliṅgaputhuvacanāva janapadavācī saddā, katthaci aniyatapulliṅgaputhuvacanāpi yathā ‘‘āḷaviyaṃ viharatī’’ti (pāci. 84, 89) keci janapadamevatthaṃ vadanti, taṃ apanetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Ramaṇīyoti manoharabhūmibhāgatāya, chāyūdakasampattiyā, janavivittatāya ca manoramo. Migānaṃ abhayaṃ deti etthāti migadāyo. Tenāha ‘‘so’’tiādi. Celaṃ vatthaṃ, taṃ natthi assāti aceloti vuttaṃ ‘‘naggaparibbājako’’ti. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī. Yasmā tathābhūto tapaṃ nissito, tapo ca taṃ nissito hoti, tasmā ‘‘tapanissitaka’’nti āha. Muttācārādīti ettha ādisaddena parato pāḷiya (dī. ni. 1.397) māgatā hatthāpalekhanādayo saṅgahitā. Lūkhaṃ pharusaṃ sādhusammatācāravirahato apasādanīyaṃ ājīvati vattatīti lūkhājīvīti aṭṭhakathāmuttakanayo. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tena vuttaṃ ‘‘hīḷeti vambhetī’’ti. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu viya dhammasaddo hetupariyāyoti āha ‘‘kāraṇassa anukāraṇa’’nti. Tathāvuttasaddatthoyevettha kāraṇasaddassa hetubhāvato. Atthavasā payutto hi saddapayogo. Soyeva ca saddattho parehi vuccamāno anukāraṇaṃ tadanurūpaṃ tassadisaṃ vā tato pacchā vā vuttakāraṇabhāvato. Parehīti yesaṃ tumhehi idaṃ vuttaṃ, tehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ kāraṇaṃ ṭhānaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. ‘‘Idaṃ vuttaṃ hotī’’tiādinā tadevatthaṃ saṅkhepato dasseti.

382. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā ‘‘na mete vuttavādino’’ti saṅkhepena vatvā taṃ vibhajitvā dassetuṃ ‘‘idhāhaṃ kassapā’’tiādi vuttaṃ, taṃ vibhāgena dassento ‘‘idhekacco’’tiādimāha. Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘attakilamathānuyogo dukkho anariyo anatthasaṃhito’’tiādinā (saṃ. ni. 5.1081; mahāva. 13). Garahati, sātthakaṃ pana upasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘āraññiko hoti, paṃsukūliko hotī’’tiādinā (a. ni. 5.181, 182; pari. 325) vaṇṇeti. Appapuññatāyāti apuññatāya. Appasaddo cettha ‘‘dvattichadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabba’’ntiādīsu (pāci. 135) viya abhāvattho. Micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipantena ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 3.118; 

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381. 如是注释惹利经后，现在注释大狮子吼经时，为显明依次第得注释处，或显明在惹利经后结集的经为大狮子吼经而说"如是我闻...住优楼尼为大狮子吼经"。正是此名意为无论彼城在何邦，彼邦和世尊所住彼城都名为"优楼尼"，所以"优楼尼"意为优楼尼名邦优楼尼名城，应知以回复等道理义。以此显示此义：不是所有处国名词都是定阳性复数，有处不定阳性复数如"住阿罗毗"。某些说只是国义，为除此说"因为世尊"等。可意意为因为地域可意性、具足荫水、远离人故可意。在此给鹿无畏为鹿园。所以说"它"等。衣为衣服，他无此为无衣而说"裸形游行者"。名意为姓名。烧为烧热身体疲劳为苦行，他有此为苦行者。因为如是依苦行，且苦行依他，所以说"依苦行者"。解放行等中等字包含后经中出现的用手舔等。活命粗恶粗暴因无善认可行而可呵责为粗活命者为义释外义。轻蔑意为以嘲笑力骂辱。诽谤意为以轻视前行诽谤。所以说"轻视毁谤"。如"因中慧为法无碍解"等法字为因同义而说"因的随因"。如是说的字义即在此为因义的因性。因为字用依义力。那字义即为他说随因为如其相应或类似或后说因性。他们意为你们对此所说之彼等。以所说因意为如果你们不如他们所说如是说，如是以他们所说因有因你们的说或此后其随说有智者可呵责因处少许也不应来，为何如是不来的结合。以"这是所说"等略显彼义。
382. 现在关于分别说而世尊略说"他们不如说者"后为分别显示而说"此中迦叶"等，显示以分别而说"此一类"等。因为世尊以"自苦行是苦非圣无义相应"等呵责无义不寂灭导致身疲劳，但以"成为林住者，成为粪扫衣者"等赞叹有义寂灭导致身疲劳。以少福意为以无福。且此少字如"二三覆次第应在少生处立"等义为无。因为邪见性以"无施"等否定业果。

10.176; dha. sa. 1221; vibha. 907) micchādiṭṭhiṃ purakkhatvā jīvitavuttihetu tathā tathā duccaritapūraṇaṃ sandhāya ‘‘tīṇi duccaritāni pūretvā’’ti vuttaṃ.

Bhiyyosomattāyāti mattato atirekaṃ. ‘‘Bhiyyoso’’ti hi idaṃ bhiyyosaddena samānatthaṃ nepātikaṃ. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya yathā tathā tapaṃ katvā anesitabbamesanāvasena micchājīvenāti attho. Yathāvuttanayena jīvitavuttihetu tīṇi duccaritāni pūretvā.Ime dveti ‘‘appapuñño, puññavā’’ti ca vutte duccaritakārino dve puggale.

Dutiyanaye ime dveti ‘‘appapuñño, puññavā’’ti ca vutte sucaritakārino dve puggale.

Paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesupi yathākkamaṃ attho veditabbo. Paṭhamatatiyanayesu cettha ahetukaakiriyavādino. Dutiyacatutthanayesu pana kammakiriyavādinoti daṭṭhabbaṃ. Appadukkhavihārīti appakaṃ dukkhena vihārī. Bāhirakācārayuttoti sāsanācārato bāhirakena titthiyācārena yutto. Attānaṃ sukhetvāti adhammikena anesanāya laddhapaccayanimittena sukhena attānaṃ sukhetvā sukhaṃ katvā, ‘‘sukhe ṭhapetvā’’ti adhunā pāṭho.

‘‘Na dāni mayā sadiso atthī’’tiādinā taṇhāmānadiṭṭhisaṅkhātānaṃ tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Lābhasakkāraṃ vā uppādento tīṇi duccaritāni puretvāti sambandho. Micchādiṭṭhivasenāti ‘‘natthi kāmesu doso’’ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti bāhirapabbajjamupagatāya tāpasadārikāya, channaparibbājikāya ca. ‘‘Aparo’’ti etthāpi hi ‘‘tāpaso vā channaparibbājako vā’’ti adhikāro. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomavatiyā. Lomaṃ etissā atthīti lomasā. Liṅgattayepi hi sa-paccayena padasiddhimicchanti saddavidū. Kāmesūti vatthukāmesu. Pātabbatanti paribhuñjitabbaṃ. Paribhogattho hettha pā-saddo, tabbasaddo ca bhāvasādhano. Tā-saddo pana sakatthe yathā ‘‘devatā’’ti, pātabbatanti vā paribhuñjanakataṃ, kattusādhano cettha tabbasaddo yathā uparipaṇṇāsake pañcattayasutte ‘‘ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapentī’’ti (ma. ni. 3.24) tathā hi tadaṭṭhakathāyaṃ vuttaṃ ‘‘vijānātīti viññātabbaṃ, diṭṭhasutamutaviññātamattena pañcadvārikasaññāpavattimattenāti ayañhi ettha attho’’ti, (ma. ni. aṭṭha. 3.24) taṭṭīkāyañca ‘‘yathā niyyantīti niyyānikāti bahulaṃ vacanato kattusādhano niyyānikasaddo, evaṃ idha viññātabbasaddoti āha ‘vijānātīti viññātabba’nti,’’ tā-saddo pana bhāve. Assādiyamānapakkhe ṭhito kilesakāmopi vatthukāmapariyāpannoyeva, tasmā tesu yathāruci paribhuñjantoti attho.

Idanti nayacatukkavasena vuttaṃ atthappabhedavibhajanaṃ. ‘‘Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā’’ti (dī. ni. ṭī. 

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10.176. 以邪见为首为活命因如是如是圆满恶行关系说"圆满三恶行"。
更多量意为比量超过。因为这"更"字与"更多"字同义为不变词。以非求意为住于欺诈以愿求无德性随意作苦行以不应求求力以邪命的意思。如所说道理为活命因圆满三恶行。这二意为说"少福、有福"两恶行作者补特伽罗。
第二道理中这二意为说"少福、有福"两善行作者补特伽罗。
在第一第二道理中如所说道理在第三第四道理中也应依次知义。应见这里第一第三道理中为无因无作说者。但第二第四道理中为业作说者。少苦住者意为以少苦而住者。相应外行意为与教外外道行相应。令自乐意为以非法非求所得缘为因的乐令自乐作乐，现在读为"令住乐"。
以"现在无等我者"等说依渴爱慢见名三慢力圆满恶行。或生利养恭敬而圆满三恶行的结合。以邪见力意为以"欲无过"如是转邪见力。女意为趣外出家的苦行女和密行女。因为"其他"中也承前"或苦行者或密行者"。年少意为青年。柔意为细嫩。有毛意为细红毛性少毛者。她有毛为有毛。因为语法家愿在三性中以sa词尾成语。在欲中意为在事欲中。应饮意为应受用。因为这里饮字为受用义，tabba字为抽象名词。但tā字如"天神"为自义，或应饮为受用性，这里tabba字为能词如上分五十经三五经"诸比丘，任何沙门或婆罗门以见闻觉知所成量施设得此处"。如是在彼义释说"知为应知，以见闻觉知量即以五门想转量因为这是这里义"。在彼疏说"如出离为出离以多说故出离字为能词，如是这里应知字"故说"知为应知"，但tā字为抽象。烦恼欲住在染着分也摄入事欲，所以意为在彼等随欲受用。
这意为依四道理所说义差别分别。"依外道入因义释如是分别"。;

1.382) ācariyena vuttaṃ, tathāyeva pana pāḷiyampi vibhattanti veditabbaṃ. Sāsanepīti imasmiṃ sāsanepi.

Kathaṃ labbhatīti āha ‘‘ekacco hī’’tiādi. Yasmā na labhati, tasmā anesanaṃ katvātiādinā yojetabbaṃ. Arahattaṃ vā attani asantaṃ ‘‘atthi me’’ti yathārutaṃ paṭijānitvā. Sāmantajappanapaccayapaṭisevanairiyāpathasannissitasaṅkhātāni tīṇi vā kuhanavatthūni paṭisevitvā.

Tādisovāti dhutaṅga (visuddhi. 1.22; theragā. aṭṭha. 2.844 ādayo) samādānavasena lūkhājīvī eva. Anesanavasenāti nidassanamattaṃ. ‘‘Arahattapaṭijānanenā’’tiādipi hi vattabbaṃ.

Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo. Asakkontoti ettha antasaddo bhāvalakkhaṇe, asakkuṇamāne satīti attho.

383.Asukaṭṭhānatoti asukabhavato. Āgatāti upapattivasena idhāgatā. Idāni gantabbaṭṭhānañcāti upapattivaseneva āyatiṃ gamitabbabhavañca. Tatoti atītabhavato. Puna upapattinti āyatiṃ anantarabhave puna upapattiṃ, tato anantarabhavepi puna upapattinti punappunaṃ nibbattiṃ. Kena kāraṇena garahissāmīti ettha yathābhūtamajānanto icchādosavasena yaṃ kiñci garaheyya, na tathā cāhaṃ, ahaṃ pana yathābhūtaṃ jānanto sabbampetaṃ kena kāraṇena garahissāmi, sabbassapetassa tapassa garahāya kāraṇaṃ natthīti imamadhippāyaṃ dassento ‘‘garahitabbamevā’’tiādimāha. Bhaṇḍikanti puṭabhaṇḍikaṃ. Upamāpakkhe parisuddhatāya dhotaṃ, tathā adhotañca, upameyyapakkhe pana pasaṃsitabbaguṇatāya dhotaṃ parisuddhaṃ, tathā adhotañcāti attho. Tamatthanti garahitabbassa ceva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.



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1.382. 阿阇黎说，但应知在经中也如是分别。在教中也意为在此教中也。
如何得而说"因为一类"等。因为不得，所以应结合以"作非求"等。或在自身无阿罗汉性而如听闻承认"我有"。或受用名为近诵、缘、依威仪三欺诈事。
如是者意为只以受持头陀行力粗活命者。以非求力意为只是示例。因为也应说"以承认阿罗汉性"等。
意图为将在恶趣生而成为难得乐。不能意为在此中意为性相,意思是在不能时。
383. 从某处意为从某有。来意为依生而来此。现在应去处意为只依生而未来应去有。从那意为从过去有。再生意为未来次有再生,从那次有也再生即再再生。以何因呵责在此显示此意趣"若不知如实则依欲瞋力随意呵责,我不如是,但我知如实以何因呵责这一切,这一切苦行无呵责因"而说"只应呵责"等。包意为包裹物。在譬喻分中以清净性为洗,如是不洗,但在所譬分中以应赞德性为洗清净,如是不洗的意思。彼义意为呵责应呵责者,赞叹应赞叹者。

384. Diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavasena pavattiyā garukattā na koci na sādhūti vadati. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaveraṃ. Tañhi pañcavidhassa sīlassa paṭipakkhabhāvato, sattānaṃ verahetutāya ca ‘‘vera’’nti vuccati, tato eva ca taṃ na koci ‘‘sādhū’’ti vadati tathā diṭṭhadhammikādiatthānamasādhanato, sattānaṃ sādhubhāvassa dūsanato ca. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesamadhippāyo. Ayameva nayo sotādīsupi. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu, tadaggena tattha saṃvaro na sādhūti adhippāyo hotīti āha ‘‘puna…pe… asaṃvara’’nti.

Ayamettha aṭṭhakathāto aparo nayo – yaṃ te ekaccaṃ vadanti ‘‘sādhū’’ti te ‘‘eke samaṇabrāhmaṇā’’ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ ‘‘sādhū’’ti vadanti, taṃ mayaṃ na ‘‘sādhū’’ti vadāma. Yaṃ te…pe… ‘‘na sādhū’’ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārutādisammāpaṭipattiñca ‘‘na sādhū’’ti vadanti, taṃ mayaṃ ‘‘sādhū’’ti vadāmāti.

Iti yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ catukkaṃ katvā dassitanti viññāpetuṃ ‘‘eva’’ntiādi vuttaṃ. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva. Yañca kiñci kenaci asamānaṃ, tenapi taṃ asamānamevāti āha ‘‘samānāsamānata’’nti. Ettha ca samānatanti samānatāmattaṃ. Anavasesato hi pahātabbadhammānaṃ pahānaṃ, upasampādetabbadhammānaṃ upasampādanañca sakavādeva dissati, na paravāde. Tena vuttaṃ ‘‘tyāhaṃ upasaṅkamitvā evaṃ vadāmī’’tiādi. Sakavādaparavādānurūpaṃ vuttanayena pañcasīlādivaseneva attho veditabbo.

Samanuyuñjāpanakathāvaṇṇanā



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384. 因为以现法和来世义成就力转起重性无人不说"善"。五种怨意为杀生等五种怨。因为那是五种戒的对敌性，且为众生怨因故说"怨"，正因如此无人说它"善"因为不成就现法等义，且因污损众生善性。不应遮意为不应遮于色取。因为得眼为见可见义为他们意趣。这也是在耳等中道理。以彼等说五门不律仪为善，以此说在彼律仪非善为意趣而说"再...不律仪"。
这里从义释另一道理 - 他们某些说"善"，彼等说"某些沙门婆罗门"的外道对自苦行等说"善"，我们不说"善"。他们...非善意为但他们对无过缘受用、善着衣善披衣等正行说"非善"，我们说"善"。
如是为显明所显示依他说为本的四法，那也再作为自说为本的四法而显示而说"如是"等。因为任何与某物相同，以彼也是与它相同。任何与某物不同，以彼也是与它不同而说"同不同性"。这里且同性意为仅同性。因为应断法的无余断，应得法的获得只在自说中见，不在他说中。所以说"我往诣彼等如是说"等。应依自说他说相应如所说道理只以五戒等知义。
共问令语释

385.Antamiti āṇattiyaṃ pañcamīattanopadaṃ. Laddhiṃ pucchantoti ‘‘kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā, ettha tāva attano laddhiṃ vadehī’’ti evaṃ paṭiññātaṃ siddhantaṃ pucchanto. Kāraṇaṃ pucchantoti ‘‘samaṇova gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī’’ti vutte ‘‘kāraṇenapi etamatthaṃ gāhayā’’ti evaṃ hetuṃ pucchanto. Ubhayaṃ pucchantoti ‘‘idaṃ nāmettha kāraṇa’’nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisappabhedaṃ upamodāharaṇadvayaṃ pucchanto. Apica hetupamodāharaṇavasena tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anu pacchā bhāsanto nigamentopi samanubhāsati nāmāti veditabbaṃ. ‘‘Upasaṃharitvā’’ti pāṭhaseso. ‘‘Kiṃ te’’tiādi upasaṃharaṇākāradassanaṃ . Dutiyapadepīti ‘‘saṅghena vā saṅgha’’nti padepi. Vacanasesaṃ, upasaṃharaṇākārañca sandhāya ‘‘eseva nayo’’ti vuttaṃ.

Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātaṃ, samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtādiatthena akusalā ceva tatoyeva akusalāti ca saṅkhātā,saṅkhātasaddo cettha ñātattho, koṭṭhāsattho ca yujjatīti āha ‘‘ñātā, koṭṭhāsaṃ vā katvā ṭhapitā’’ti, purimena cettha padena ekantākusale vadati, pacchimena taṃ sahagate, tappaṭipakkhiye ca. Evañhi koṭṭhāsakaraṇena ṭhapanaṃ upapannaṃ hoti. Akusalapakkhikabhāvena hi vavatthāpanaṃ koṭṭhāsakaraṇaṃ. Avajjasaddo dosattho gārayhapariyāyattā, a-saddassa ca tabbhāvavuttitoti āha ‘‘sadosā’’ti. Ariyā nāma niddosā. Ime pana akusalā kathañcipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.

386-

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385. 命令中antami为第五位中间语尾。问见解意为如是问承认的成就"沙门瞿昙灭尽染污法而行，还是其他众师，在此且说你的见解"。问因意为说"只有沙门瞿昙灭尽染污法而行"时如是问因"以因也令取此义"。问二者意为说"这即是此中因"后在证明承认义时从顺理、违理以因成立而问相似不相似差别二譬喻。且应知依因譬喻力以三相成就在如承认义证明后正确随后说结论也名共问。"带来"为余文。"什么你"等为显示带来相。在第二句中也意为在"僧团或僧团"句中也。关于语余和带来相说"如是道理"。
彼义意为彼名为灭尽应断法而行，和名为具足应取法而行的义。结合意为与不善等语结合。以非善巧生等义为不善且由此名为不善，且名为字这里适合已知义和部分义而说"已知，或作部分而置"，且这里以前句说一向不善，以后句说俱生和对立。如是以作部分而置成就。因为以不善分确立为作部分。过失字为过义因为是可呵同义，且a字为有彼转义而说"有过"。圣名为无过。但这些不善如何也不成为无过故以无过义不能成为圣不能。
386.

392.‘‘Ya’’nti etaṃ kāraṇe paccattavacananti dasseti ‘‘yenā’’ti iminā. Yaṃ vā panāti asambhāvanāvacanametaṃ, yaṃ vā pana kiñcīti attho. Pahāya vattantīti ca atthavasā puthuvacanavipariṇāmoti vuttaṃ ‘‘yaṃ vā taṃ vā appamattakaṃ pahāya vattantī’’ti. Gaṇācariyā cettha pūraṇamakkhaliādayo. Satthupabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha ‘‘saṅgha…pe… siddhito’’ti, sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ ‘‘pasīdamānāpī’’tiādi vuttaṃ. Tattha sampiṇḍanatthena pi-saddena appasīdamānāpi evameva na pasīdantīti sampiṇḍeti. Yathā hi anvayato satthusampattiyā sāvakesu, sāvakasampattiyā ca satthari pasādo samuccīyati, evaṃ byatirekato satthuvipattiyā sāvakesu, sāvakavipattiyā ca satthariappasādoti daṭṭhabbaṃ. ‘‘Tathā hī’’tiādi tabbivaraṇaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Rūpappamāṇe satte sandhāya idaṃ vuttaṃ, ‘‘dhammadesanaṃ vā sutvā’’ti idantu ghosappamāṇe, dhammappamāṇe ca, ‘‘bhikkhūnaṃ panācāragocara’’ntiādiṃ pana dhammappamāṇe, lūkhappamāṇe ca. Ācāragocarādīhi dhammo, sammāpaṭipattiyā lūkho ca hoti . Tasmā ‘‘bhavanti vattāro’’ti paṭhamapade rūpappamāṇā, ghosappamāṇā, dhammappamāṇā ca, dutiyapade dhammappamāṇāva yojetabbā. Kīvarūpoti kittakajātiko. Yā saṅghassa pasaṃsāti ānetvā sambandho, ayameva vā pāṭho.

Tattha yā buddhānaṃ, buddhasāvakānameva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassento ‘‘ayamadhippāyo’’tiādimāha. Tattha setughātaviratiyā ariyamaggasampayuttattā ‘‘sabbena sabbaṃ natthī’’ti vuttaṃ. Aṭṭhasamāpattivasena vikkhambhanappahānamattaṃ, vipassanāmattavasena tadaṅgappahānamattanti yathālābhaṃ yojetabbaṃ. Vipassanāmattavasenāti ca ‘‘anicca’’nti vā ‘‘dukkha’’nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Nāmarūpaparicchedo, hi anattānupassanā ca bāhirakānaṃ natthi. Itarāni samucchedapaṭippassaddhinissaraṇappahānāni tīṇi sabbena sabbaṃ natthi maggaphalanibbānattā. Lokiyapañcasīlato añño sabbopi sīlasaṃvaro, ‘‘khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; 3.159; a. ni. 4.114) vutto suparisuddho khantisaṃvaro, ‘‘paññāyete pidhiyyare’’tiādinā (su. ni. 1041; cūḷani. 60) vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto suparisuddho indriyasaṃvaro, ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā (dī. ni. 2.403; ma. ni. 1.135; saṃ. ni. 

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392. 以"以何"这显示"ya"这是因中主格。或任何意为不想言，意思是或任何什么。但"舍离而住"依义力为复数变化而说"舍离任何一点而住"。这里众师为富兰那末迦利等。因为僧团源于导师故以僧团圆满也显导师圆满而说"僧团...成就"，但那赞叹为信因故以信显示它而说"正信"等。其中以合义pi字合"不信也如是不信"。应见如从顺理以导师圆满于诸声闻、以声闻圆满于导师生信,如是从违理以导师过失于诸声闻、以声闻过失于导师不信。"如是"等为彼解说。身圆满意为色圆满,意思是色身圆满。这依色量众生说,"或闻法教"此依声量和法量,"但诸比丘行境"等依法量和粗量。以行境等为法,以正行为粗。所以"有说者"在第一句中应结合色量、声量和法量,在第二句中只法量。何形意为何种类。引入结合"何僧团赞叹",或这即是读法。
其中显明诸佛与佛弟子的可赞性,及他人无此,显示以远离、断、律仪说而说"此意趣"等。其中因为道断远离与圣道相应故说"一切无"。以八定力只镇伏断,以毗婆舍那力只暂断应随得结合。且以毗婆舍那力意为以"无常"或"苦"等种种见力,但非以名色决定、观缘为前行置三相观行诸行力。因为外道无名色区别和无我观。其他断绝、止息、出离三断一切无因为是道果涅槃。除世间五戒外一切戒律仪,如"耐寒热"等所说极清净忍律仪,如"以慧此等遮"等所说烦恼断绝名为道智的智律仪,依遮意根第六诸根转起的极清净根律仪,如"为未生诸恶不善法不生"等。;

5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāya ‘‘sesaṃ sabbena sabbaṃ natthī’’ti vuttaṃ.

‘‘Pañca kho panime pātimokkhuddesā’’tiādinā yathāvuttasīlasseva puna gahaṇaṃ sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ. ‘‘Uposathuddesā’’ti adhunā pāṭho. Paññāyatīti patiṭṭhitabhāvena pākaṭo hoti, tasmā mayā hi…pe… natthīti yojetabbaṃ. Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyavādaṃ. Yaṃ pana vadanti –

‘‘Uttarasmiṃ pade byaggha-puṅgavosabhakuñjara;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

Taṃ yebhuyyavasenāti daṭṭhabbaṃ.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

393. ‘‘Ayaṃ pana yathāvutto mama vādo aviparītova, tassevaṃ aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo’’ti evaṃ aviparītabhāvāvabodhanatthaṃ. Pāḷiyaṃ ‘‘atthi kassapā’’tiādīsu ayaṃ yojanā – yaṃ maggaṃ paṭipanno sāmaṃyeva attapaccakkhato evaṃ ñassati dakkhati ‘‘samaṇo gotamo vadanto yuttapattakāle tathabhāvato bhūtaṃ, ekaṃsena hitāvahabhāvato atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato, paresañca vinayanato vinayaṃ vadatī’’ti, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti, tena ‘‘samaṇo gotamo ime dhamme anavasesaṃ pahāya vattatī’’tiādi nayappavatto vādo kenaci asampakampito yathābhūta sīhanādoti dasseti. Dakkhatīti cettha ssati-saddena padasiddhi ‘‘yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ karissatī’’tiādīsu viya.

‘‘Evametaṃ yathābhūtaṃ sammappaññāya passatī’’tiādi suttapadesu (a. ni. 3.134) viya ca maggañca paṭipadañca ekato katvā dassento. ‘‘Ayamevā’’ti sāvadhāraṇavacanaṃ maggassa puthubhāvapaṭikkhepatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha ‘‘ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā’’ti (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384).

‘‘Eseva maggo natthañño, dassanassa visuddhiyā’’ti, (dha. pa. 274) –

‘‘Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena atariṃ su pubbe,

Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; cūḷani. 107, 211; netti. 170) ca –

Sabbesu ceva suttapadesesu, abhidhammapadesesu (vibha. 355) ca ekovāyaṃ maggo pākaṭoti.

Tapopakkamakathāvaṇṇanā



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5.8. 如"此等五波罗提木叉诵"等再取如是说戒为显教中戒多,且显他人只住其一分。现在读为"布萨诵"。显现意为以住立性明显,所以应结合"因为我...无"。狮子吼意为最胜吼,无所畏吼为任何不可反驳说。但他们说：
"在上句中虎、
牡牛、公牛、象;
狮、豹、龙等,
在男性为最胜义境。"
那应见依多分。
圣八支道释
393. "但这如是说我说无颠倒,其如是无颠倒性应行此道不依他知"如是为了解无颠倒性。在经中"有迦叶"等中这结合 - 行何道自己亲证将如是知见"沙门瞿昙说在应说时因如实性为真实,因一向有益性为义,因不离法性为法,因相应律与化导他人故为律",彼为我自通达作证宣说成为出离一切轮回苦有迦叶道,及其证得方便成为前分行道,以此"沙门瞿昙灭尽此等法而住"等道理转起说不为任何动摇如实狮子吼而显示。这里知以ssati字成语如"声闻将知或将见或将证"等。
如"如是以正慧见此如实"等经句中显示合一道与行道。"只此"限定语为遮道多性,显一切圣共性,及显教中明显性。所以说"诸比丘,这是众生清净一乘道"。
"此即是道无他,为见清净。" -
"见生尽边一乘,
知道怜悯利,
以此道前渡,
将渡与渡暴。"
且在一切经处、阿毗达摩处只此一道明显。
苦行加行语释

394. Tapoyeva upakkamitabbato, ārabhitabbato tapopakkamāti āha ‘‘tapārambhā’’ti, ārambhanañcettha tapakaraṇamevāti dasseti ‘‘tapokammānī’’ti iminā. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Brāhmaṇakammasaṅkhātāti etthāpi eseva nayo. Niccoloti nissaṭṭhacolo sabbena sabbaṃ paṭikkhittacolo. Celaṃ, coloti ca pariyāyavacanaṃ. Koci chinnabhinnapaṭapilotikadharopi dasantayuttassa vatthassa abhāvato ‘‘niccolo’’ti vattabbataṃ labheyyāti taṃ nivattetuṃ ‘‘naggo’’ti vuttaṃ, naggiyavatasamādānena sabbathā naggoti attho. Lokiyakulaputtācāravirahitatāva vissaṭṭhācāratāti dasseti ‘‘uccārakammādīsū’’tiādinā. Kathaṃ virahitoti āha ‘‘ṭhitakovā’’tiādi, idañca nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Apalikhatīti udakena adhovanato apalihati. So kira daṇḍakaṃ ‘‘satto’’ti paññapeti, tasmā taṃ paṭipadaṃ pūrento evaṃ karotīti vuttaṃ ‘‘uccāraṃ vā’’tiādi. Tattha apalikhatīti apakasati.

‘‘Ehi bhadanto’’ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, ruḷhisaddena cettha taddhitasiddhi yathā ‘‘ehipassiko’’ti, (ma. ni. 

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394. 因苦行应加行、应开始故苦行加行而说"苦行开始",且显示这里开始即是作苦行以"苦行业"这。名为沙门业意为名为应由沙门作业。在名为婆罗门业中也如是道理。无衣意为舍衣一切遮衣。衣、布为同义语。有持破碎衣片者因无具十度衣也可得说"无衣"性,为遮那说"裸",意思是以裸行誓受一切裸。显示离世间善男子行即是舍行以"在大小便等"等。如何离而说"只立"等,且这只是示例因为他也舍呕吐漱口等行。擦意为因不以水洗而擦。他说木杖为"有情",所以圆满那行道如是作而说"或大便"等。其中擦意为拭。
"来贤者"时名来贤者为名命令之来行,他行彼为来贤者行者,且这以约定语成后缀如"来见"。

1.74) tappaṭikkhepena naehibhaddantiko, tadevatthaṃ dasseti ‘‘bhikkhāgahaṇattha’’ntiādinā. Na etīti na āgacchati. Evaṃ natiṭṭhabhaddantikoti etthāpi. Samaṇena nāma sayaṃvacanakareneva bhavitabbaṃ, na paravacanakarenāti adhippāyena tadubhayampi…pe… na karoti. Puretaranti taṃ ṭhānaṃ attanā upagamanato paṭhamataraṃ, taṃ kira so ‘‘bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissakataṃ pana ‘‘mama nimittabhāvena bahū khuddakā pāṇā saṅghāṭamāpāditā’’ti adhippāyena nādhivāseti. Nimantanampi ‘‘evaṃ tesaṃ vacanaṃ kataṃ bhavissatī’’ti adhippāyena na sādiyati. Kumbhīti pakkabhikkhāpakkhittakumbho. Ukkhalīti bhikkhāpacanakumbho. Pacchīti bhikkhāpakkhittapiṭakaṃ. Tatopīti kumbhīkaḷopitopi. Kumbhīādīsupi so sattasaññīti āha ‘‘kumbhīkaḷopiyo’’tiādi. ‘‘Ayaṃ ma’’ntiādīsupi eseva nayo. Antaranti ubhinnamantarāḷaṃ.

Kabaḷantarāyoti ālopassa antarāyo. Etthāpi so sattasaññī. Purisantaragatāyāti purisasamīpagatāya. Ratiantarāyoti kāmaratiyā antarāyo. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṃkitti. Tathā saṃhaṭataṇḍulādisañcayo tena katabhattamidhādhippetanti vuttaṃ ‘‘saṃkittetvā katabhattesū’’ti. Majjhimanikāye mahāsīhanādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ ‘‘saṃkittayanti etāyāti saṃkitti, gāmavāsīhi samudāyavasena kiriyamānakiriyā, ettha pana bhattasaṃkitti adhippetāti āha ‘saṃkittetvā katabhattesū’ti’’. Idaṃ pana tassa ukkaṭṭhapaṭipadāti dasseti ‘‘ukkaṭṭho’’tiādinā. Yathā cettha, evaṃ ‘‘naehibhaddantiko’’tiādīsupi ukkaṭṭhapaṭipadādassanaṃ veditabbaṃ. Sāsaddo sunakhapariyāyo. Tassāti sunakhassa. Tatthāti tasmiṃ ṭhāne. Samūhasamūhacārinīti saṅghasaṅghacārinī. Manussāti veyyāvaccakaramanussā.


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1.74. 以遮彼为非来贤者行者，显示彼义以"为取施食"等。不来意为不走来。如是在非住贤者行者中也。名为沙门应只是自言作者，非他言作者的意趣两者也...不作。先前意为去那处比自己先，他因"名为比丘应随意取施食"的意趣不取。但为（我）作意为"因我为缘杀害诸多小生命"的意趣不受。邀请也因"如是将作他们语"的意趣不乐。瓮意为放熟食瓮。锅意为煮食锅。筐意为放食篮。从彼意为从瓮食也。在瓮等中他有情想而说"瓮食"等。在"这我"等中也如是道理。中意为两者中间。
食妨碍意为饭团妨碍。这里他也有情想。到人中意为到人近。乐妨碍意为欲乐妨碍。依村共等集说此为共说。如是集米等积故此意为所作食而说"共说作食"。但在中部大狮子吼经注中阿阇黎如是说"以此共说为共说，由村民以众合力作作业，这里意为食共说而说'共说作食'"。但显示这是他最上行以"最上"等。如这里，如是在"非来贤者行者"等中也应知显示最上行等。sa字为狗同义语。彼意为狗的。那里意为那处。群群游行意为众众游行。人意为服务作人。


Sovīrakanti kañjikaṃ. ‘‘Loṇasovīraka’’nti keci, tadayuttameva, ‘‘sabbasassasambhārehi kata’’nti vuttattā. Loṇasovīrakañhi sabbamacchamaṃsapupphaphalādisambhārakataṃ. Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Merayampettha saṅgahitaṃ lakkhaṇahārena, ekasesanayena vā. Sabbesupīti sāvajjānavajjesupi kañjikasurādīsu. Ekāgārameva bhikkhācariyāya upagacchatīti ekāgāriko. Nivattatīti paccāgacchati, sati bhikkhālābhe taduttari na gacchatīti vuttaṃ hoti. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha ‘‘khuddakapātī’’ti. Aggabhikkhanti anāmaṭṭhabhikkhaṃ , samābhisaṅkhatatāya vā uttamabhikkhaṃ. Abhuñjanavasena eko ho etassāti ekāhiko, āhāro, taṃ āhāraṃ āhāretīti attho. So pana atthato ekadivasalaṅghakoti vuttaṃ ‘‘ekadivasantarika’’nti. Esa nayo ‘‘dvāhika’’ntiādīsupi. Apica ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ, ekāhavāro vā ekāhikaṃ. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ, dvīhavāro vā dvāhikaṃ. Sesadvayepi ayaṃ nayo. Ukkaṭṭho hi pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Evaṃ sesadvayepi. Majjhimāgamaṭīkāyaṃ pana ‘‘ekāhaṃ antarabhūtaṃ etassa atthīti ekāhikaṃ. Sesapadesupi esa nayo’’ti vuttaṃ. ‘‘Therā bhikkhū bhikkhuniyo ovadanti pariyāyenā’’tiādīsu viya vārattho pariyāya saddo. Ekāhavārenāti ekāhikavārena. ‘‘Ekāhika’’ntiādinā vuttavidhimeva paṭipāṭiyā pavattabhāvena dassetuṃ pāḷiyaṃ ‘‘iti evarūpa’’ntiādi vuttanti daṭṭhabbaṃ.

395.Sāmāko nāma godhumo. Sayaṃjātā vīhijātīti aropimavīhijāti. Yadeva ‘‘vīhī’’ti vadanti. Likhitvāti kasitvā. Silesopīti kaṇikārādirukkhaniyyāsopi. Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ, taṇḍulakhaṇḍakanti attho. Odanena kataṃ kañjiyaṃ odanakañjiyaṃ. ‘‘Vāsitakena piññākena nahāyeyyā’’tiādīsu (pāci. 1203) viya piññāka saddo tilapiṭṭhapariyāyo. Yathāha ‘‘piññākaṃ nāma tilapiṭṭhaṃ vuccatī’’ti. ‘‘Taruṇakadalikkhandhameva piññāka’’nti keci, na gahetabbametaṃ katthacipi tathā avacanato.

396. Saṇehi saṇavākehi nibbattitāni sāṇāni, aññehi missakāni sāṇāni eva masāṇāni niruttinayena, na chacīvarapariyāpannāni bhaṅgāni. Keci pana ‘‘masāṇāni nāma coḷavisesānīti parikappetvā massakacoḷānī’’ti paṭhanti, tadayuttameva porāṇehi tathā avuttattā. Erakatiṇādīnīti ettha ādisaddena akkamakacikadalivākādīnaṃ saṅgaho, erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti. Chavasaddo hettha hīnavācako, purimavikappe pana matasarīravācako. Chaḍḍitanantakānīti chaḍḍitapilotikāni. Ajinassedanti ajinaṃ, pakatiajinamigacammaṃ, tadeva majjhe phālitakañce, ajinassa khipaṃ phālitamupaḍḍhanti ajinakkhipaṃ. ‘‘Sakhurakantipi vadantī’’ti (ma. ni. aṭṭha. 

我来为您直译这段巴利文：
索维拉迦意为米醋。有些说"盐索维拉迦",那不适合，因说"以一切谷物所作"。因为盐索维拉迦是以一切鱼肉花果等所作。只饮酒意为只饮具酒相的酒。这里由相取或一剩余方法摄取迷罗耶。在一切意为在有过无过米醋酒等中。为乞食只到一家为一家行者。返回意为回来，说在得施食时不往上去。只以一团行为一团行者。以此给与为团，持二三团量的小施食器。所以说"小钵"。上施食意为未触施食，或因正等备故为最上施食。依不食为一日者意为食一日食。但那实义为一日断食故说"一日间隔"。在"二日"等中也此道理。且或一日不食一日食，或一日轮为一日食。二日不食二日食，或二日轮为二日食。在余二中也此道理。因为最上轮食者二日不食只一日食。如是在余二中也。但在中部注中说"有一日为间隔为一日食。在余句中也此道理"。轮字如"诸长老比丘以轮次教诫比丘尼"等为轮义。以一日轮意为以一日食轮。应见在经中说"如是如此"等为显示以"一日食"等所说方法次第转起。
395. 名为沙麻迦为小麦。自生稻种意为未种稻种。即说"稻"。耕意为犁。树脂也意为金树等树脂也。碎米意为细米片，意思是米片。以饭作的米醋为饭米醋。如"以熏胡麻粉沐浴"等中胡麻粉字为胡麻粉同义语。如说"名为胡麻粉说为胡麻粉"。有些说"只嫩芭蕉干为胡麻粉"，不应取这因在任何处也不如是说。
396. 由麻麻皮生为麻，与其他混合的麻即为杂麻依词源法，非六衣所摄的粗布。但有些想"名为杂麻为衣特种"而读"混合衣"，那不适合因古人不如是说。草等意为这里以等字摄阿迦麻支迦芭蕉皮等，因为由草等所作得说为贱劣低品衣。因为贱字这里为低义，但在前分别中为死尸义。弃碎衣意为弃布片。羚羊皮意为羚羊，自然羚羊鹿皮，如果那在中间裂，为羚羊皮裂意为半裂羚羊皮。说"也说有蹄裂"。

1.155) papañcasūdaniyaṃ vuttaṃ, dvinnaṃ tiṇṇaṃ vā samuditañce, ajinakkhipanti tesamadhippāyo. Vinayasaṃvaṇṇanāsu pana ‘‘ajinameva abhedato ajinakkhipa’’nti vuttaṃ. Kanditvāti ujjavujjavena kanditvā. ‘‘Ganthetvā’’tipi pāṭho, vaṭṭetvā bandhitvāti attho. Evañhi phalakacīre nidassanaṃ upapannaṃ hoti. Yaṃ sandhāya vuttanti ajitavādassa paṭikiṭṭhatarabhāve upamādassanatthaṃ yadeva kesakambalaṃ sandhāya aṅguttarāgame (a. ni. 3.138) vuttaṃ.

Tantāvutānīti tantaṃ pasāretvā vītāni. Paṭikiṭṭhoti hīno. Kasmāti vuttaṃ ‘‘kesakambalo’’tiādi. Pāḷiyaṃ ubbhaṭṭhako’’ti etassa ‘‘uddhaṃ ṭhitako’’ti attho majjhimāgamaṭṭhakathāyaṃ mahāsīhanādasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.215) vutto. Ubbhasaddo hi upariatthe nepātiko yathā ‘‘ubbhajāṇumaṇḍala’’nti. Anekaparimāṇā, hi nipātā, anekatthā ca.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyaṃ anuyutto’’ti. Na kevalaṃ nisinnoyeva ukkuṭiko, atha kho gacchantopi…pe… gacchati. Ayakaṇṭaketi ayomayakaṇṭake. Pakatikaṇṭaketi salākakaṇṭake. Uccabhūmiyaṃ thaṇḍilasaddoti vuttaṃ ‘‘ucce bhūmiṭṭhāne’’ti. Ayaṃ aṭṭhakathāto aparo nayo – thaṇḍilanti samāpakatibhūmi vuccati ‘‘patthaṇḍile pāturahosī’’tiādīsu viya. Amarakosepi hi nighaṇṭusatthe vuttaṃ ‘‘vedī parikkhatā bhūmi, same thaṇḍilaṃ cāture’’ti (sattarasamavagge 18 gāthāyaṃ) tasmā thaṇḍile anantarahitāya pakatibhūmiyaṃ seyyampi kappetīti attho. Yaṃ sandhāya tattheva nighaṇṭusatthe vuttaṃ ‘‘yo thaṇḍile vata vasā, sete thaṇḍilasāyi so’’ti (sattarasamavagge 44 gāthāyaṃ) rajo eva jallaṃ malīnaṃ rajojallaṃ. Tena vuttaṃ ‘‘sarīra’’ntiādi. Laddhaṃ āsananti nisīdituṃ yathāladdhamāsanaṃ. Akopetvāti aññattha anupagantvā. Tathā cāha ‘‘tattheva nisīdanasīlo’’ti. Evaṃ nisīdanto hi taṃ akopento nāma hoti. Catūsu mahāvikaṭesu gūthamevidhādhippetanti vuttaṃ ‘‘gūthaṃ vuccatī’’ti. Tañhi āsayavasena virūpaṃ kaṭattā ‘‘vikaṭa’’nti vuccati. Sāyaṃ tatiyanti sāyanhasamayasaṅkhātaṃ tatiyasamayaṃ. Assāti udakorohanānuyogassa. Pātopadamiva sāyaṃpadaṃ nepātikaṃ . Anusāralopena pana ‘‘sāyatatiyaka’’ntipi pāṭho dissati.

Ettha ca ‘‘acelako hotī’’tiādīni yāva ‘‘thusodakaṃ pivatī’’ti etāni vatapadāni ekavārāni, ‘‘ekāgāriko vā hotī’’tiādīni pana nānāvārāni, nānākālikāni vā. Tathā ‘‘sākabhakkho vā hotī’’tiādīni, ‘‘sāṇānipi dhāreti, masāṇānipi dhāretī’’tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi idha vikappattho eva daṭṭhabbo. Purimesu pana vatapadesu tadubhayampi na kataṃ, evañca katvā ‘‘acelako hotī’’ti vatvā ‘‘sāṇānipi dhāretī’’tiādivacanassa, ‘‘rajojalladharopi hotī’’ti vatvā ‘‘udakorohanānuyogamanuyutto viharatī’’ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Apica ‘‘acelako hotī’’ti ārabhitvā tappasaṅgena sabbampi aññamaññavirodhameva attakilamathānuyogaṃ dassentena tena acelakassapena ‘‘sāṇānipi dhāretī’’tiādi vuttanti daṭṭhabbaṃ.

Tapopakkamaniratthakatāvaṇṇanā



我来为您直译这段巴利文：
1.155. 在清净道论说，如果二三合一，他们意为羚羊皮裂。但在律注中说"羚羊由不破为羚羊裂"。散意为纵横散。也读为"结"，意思是卷结。因如是在板衣中示例成立。依何说意为为显示阿耆多说更下劣性的譬喻依即发衣在增支部说。
织意为张线而织。下劣意为低。为何而说"发衣"等。在经中"上住"这意思在中部注大狮子吼经释中说为"上立"。因为上字如"上膝轮"中为上义不变词。因为不变词多量且多义。
以邪精进力随行蹲踞行故说"随蹲踞精进"。不只坐为蹲踞，而且走时也...走。铁刺意为铁制刺。自然刺意为木刺。在高地地面字而说"在高地处"。这注释外另一道理 - 地面说为平自然地如在"在地面显现"等中。因为在阿摩罗辞典中说"祭台为平整地，地面在平四处"所以在地面意为在未隔离自然地也作卧具。依何在那辞典中说"谁住地面行，卧者为地面卧"。尘即垢污为尘垢。所以说"身"等。得座意为随得坐座。不动意为不去其他处。如是说"即彼处坐习"。因如是坐名为不动它。在四大秽中这里意为粪便而说"说粪便"。因为那依处所变丑作故说"秽"。黄昏第三意为名为黄昏时的第三时。彼意为随行入水的。如早字黄昏字为不变词。但以随消略也见读为"黄昏第三"。
且这里"成为无衣"等直到"饮谷糠水"这些行句为一次，但"成为一家行者"等为多次，或多时。如是"成为食菜者"等，"着麻衣，着杂麻衣"等。如是这里取或字，取也字。也字这里应见只为选择义。但在前行句中两者也不作，如是作后说"成为无衣"后说"着麻衣"等语，说"持尘垢者"后说"住随行入水"语无相违成就。或者何须考虑这里无相违。因为外道说如狂者篮。且应见说"成为无衣"为始随其关系显示一切互相矛盾的自苦行由无衣迦叶说"着麻衣"等。
苦行加行无义释

397.Sīlasampadādīhīti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi. Vināti virahitattā, vinā vā tāhi na kadācipi sāmaññaṃ vā brahmaññaṃ vā sambhavati, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti sapāṭhasesayojanā. Dosaveravirahitanti dosasaṅkhātaverato virahitaṃ. Idañhi dosassa mettāya ujupaṭipakkhato vuttaṃ. Yaṃ pana ācariyena vuttaṃ ‘‘dosaggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā. Veraggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahita’’nti (dī. ni. ṭī. 1.397), tadetaṃ pāḷiyaṃ verasaddasseva vijjamānattā, aṭṭhakathāyañca tadatthameva dassetuṃ dosasaddassa vuttattā vicāretabbaṃ.

398.Ettakamattanti naggacariyādimattaṃ. Pākaṭabhāvena kāyati atthaṃ gametīti pakati, lokasiddhavādo. Tenāha ‘‘pakatikathā esā’’ti. ‘‘Mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya mattāsaddo appattaṃ antonītaṃ katvā pamāṇavācakoti āha ‘‘iminā’’tiādi. Tena pana pamāṇena pahātabbo eva paṭipattikkamo pakaraṇappatto. Iminā ‘‘tapopakkamenā’’ti saddantarena vā adhigatoti dasseti ‘‘paṭipattikkamenā’’ti iminā. Tatoti tasmā sāmaññabrahmaññassa appamattakeneva paṭipattikkamena sudukkarabhāvato. Imaṃ hetusambandhaṃ sandhāya ‘‘padasambandhena saddhi’’nti vuttaṃ. Sabbatthāti sabbavāresu.

399.Aññathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, evaṃ sati suvijānova samaṇo, suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ, aññathā brahmaññaṃ vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇoti attho. Tenāha ‘‘idaṃ sandhāyāhā’’ti. Taṃ pakativādaṃ paṭikkhipitvāti yaṃ pubbe pākatikaṃ sāmaññaṃ, brahmaññañca hadaye ṭhapetvā tena acelakassapena ‘‘dukkaraṃ sudukkara’’nti vuttaṃ, bhagavatā ca tameva sandhāya ‘‘pakati kho esā’’tiādi bhāsitaṃ, tameva idha pākatikasāmaññabrahmaññavisayaṃ kathaṃ paṭisaṃharitvā. Sabhāvatova paramatthato eva samaṇassa, brāhmaṇassa ca dujjānabhāvaṃ āvikaronto punapi ‘‘pakati kho’’tiādimāha. Tatrāpīti samaṇabrāhmaṇavādepi. Padasambandhanti hetupadena saddhiṃ pubbāparavākyasambandhaṃ.

Sīlasamādhipaññāsampadāvaṇṇanā

400-

我来为您直译这段巴利文：
397. 以戒圆满等意为以戒圆满、定圆满、慧圆满这些出世间圆满。无意为离故，或无彼等则任何时也不有沙门性或婆罗门性，所以显示彼等苦行加行无义性为有经余结合。离瞋恨意为离名为瞋的恨。因为这依瞋与慈为正对治说。但阿阇黎说"或以瞋取一切禅对治染污法。以恨取成敌对有情。因为随离瞋，随离恨"，那这因在经中只有恨字，且在注中也只为显示彼义说瞋字应考察。
398. 只此量意为只裸行等量。以明显性生义为自性，世间成就说。所以说"这是自性说"。如"适量舍乐"等中量字为量说取未得入内而说"以此"等。但以彼量应断即修行次第成文。以此显示以"苦行加行"或其他字证得以"修行次第"这。从彼意为因彼沙门性婆罗门性以极少修行次第极难作故。依此因相连而说"与句相连"。一切处意为一切段中。
399. 其他意为如果以无衣等有沙门性或婆罗门性，如是时容易知沙门，容易知婆罗门。但因你们说此外其他沙门性，其他婆罗门性，所以难知沙门难知婆罗门的意思。所以说"依此说"。遮彼自性说意为前心住自性沙门性与婆罗门性由无衣迦叶说"难作极难作"，世尊也依彼说"这是自性"等，这里收摄彼自性沙门婆罗门境说。显明从本性即第一义沙门与婆罗门难知性又说"此自性"等。那里也意为在沙门婆罗门说中也。句相连意为与因句俱前后语相连。
戒定慧圆满释
400-

1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato. Kathaṃ uggahesīti paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto taṃ desanaṃ upadhāresi. Yasmā uggahesi, tasmā…pe… viditvāti sambandho. Tassa cāti yo acelako hoti, yāva udakorohanānuyogamanuyutto viharati, tassa ca. Tassa ceti vā padacchedo, abhāvitā asacchikatā hoti ceti yojanā. Tā sampattiyo pucchāmi, yāhi samaṇo ca brāhmaṇo ca hotīti adhippāyo. Sīlasampadādivijānanatthanti sīlasampadādivijānanahetu. ‘‘Kasmā pucchatī’’ti hi vuttaṃ. Atha-saddo cettha kāraṇe. Evamīdisesu. Sīlasampadāyāti ettha itisaddo ādiattho, upalakkhaṇaniddeso vāyaṃ, tena ‘‘cittasampadāya, paññāsampadāyā’’ti padadvayaṃ saṅgaṇhāti. Tenāha ‘‘sīlacittapaññāsampadāhi aññā’’ti. Imehi ca asekkhasīlādikkhandhattayaṃ saṅgahitanti vuttaṃ ‘‘arahattaphalamevā’’ti. Tattha kāraṇaṃ dasseti ‘‘arahattaphalapariyosāna’’ntiādinā. Idañhi kākolokanamiva ubhayāpekkhavacanaṃ.

Sīhanādakathāvaṇṇanā

402.Anuttaranti anaññasādhāraṇatāya, anaññasādhāraṇatthavisayatāya ca anuttaraṃ. Mahāsīhanādanti mahantaṃ buddhasīhanādaṃ. Ativiya accantavisuddhatāya paramavisuddhaṃ. ‘‘Paramanti ukkaṭṭhaṃ. Tenāha ‘uttama’nti’’ ācariyena vuttaṃ, ukkaṭṭhapariyāyo ca paramasaddo atthīti tassādhippāyo. Sīlamevāti lokiyasīlamattattā sīlasāmaññameva. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanapaṭipakkhadhammaviddhaṃsanato, evaṃ lokiyasīlampi anaññasādhāraṇameva tadanucchavikabhāvena pavattattā. Evañhi ‘‘nāhaṃ tatthā’’ti pāḷivacanaṃ upapannaṃ hoti. ‘‘Yāvatā kassapa ariyaṃ paramaṃ sīla’’nti idaṃ ‘‘sīlassa vaṇṇaṃ bhāsantī’’ti ettha ākāradassanaṃ. ‘‘Yadidaṃ adhisīla’’nti idaṃ pana ‘‘tatthā’’ti padadvaye aniyamavacanaṃ . ‘‘Yadidaṃ adhisīla’’nti ca lokiyalokuttaravasena duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ, tasmā ta-saddenapi ubhayasseva parāmasananti dassetuṃ ‘‘tattha sīlepi paramasīlepī’’tiādimāha. Samasamanti samena visesanabhūtena sīlena samanti atthaṃ viññāpetuṃ ‘‘mama sīlasamena sīlena mayā sama’’nti vuttaṃ. Tasmiṃ sīleti duvidhepi sīle. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamanti uppattikkamato paṭhamaṃ pavattattā paṭhamabhūtaṃ.

Tapatīti kilese santappati, vidhamatīti attho. ‘‘Tadevā’’ti iminā tulyādhikaraṇasamāsamāha. Jigucchatīti hīḷeti lāmakato ṭhapeti. Ārakā kilesehīti katvā niddosattā ariyā. Ārambhavatthuvasenāti aṭṭhārambhavatthuvasena. Vipassanāvīriyasaṅkhātāti vipassanāsampayuttavīriyasaṅkhātā. Lokiyamattattā tapojigucchāva. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti adhikāravasena sambandho. Sabbukkaṭṭhabhāvato paramā nāma. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Yadidaṃ adhijegucchanti sīle viya lokiyalokuttaravasena duvidhampi buddhajegucchaṃ. Tatthāti jegucchepi adhijegucchepi. Kammassakatāpaññāti ‘‘atthi dinnaṃ, atthi yiṭṭha’’ntiādi (ma. ni. 

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1. 贤者意为具足以因圆满成就的贤明。如何领会意为因智成熟以如瓶中灯内在照耀的慧敏锐性把握世尊在彼彼处所说义而忆持彼教说。因为领会,所以...知而相连。且彼意为谁成为无衣,乃至住随行入水,且彼。且彼意为或词分,不修习不作证且有为结合。我问彼等圆满,以何成为沙门与婆罗门为意趣。为知戒圆满等意为因知戒圆满等。因说"为何问"。且这里atha字为因。如是在如此等。戒圆满意为这里iti字为等义,或这是包摄指示,以彼摄取"心圆满、慧圆满"二词。所以说"异于戒心慧圆满"。且以这些摄无学戒等三蕴而说"只阿罗汉果"。显示那里因以"阿罗汉果为终"等。因为这如乌观察为双观待语。
狮子吼语释
402. 无上意为以无共他性,及以无共他义境性为无上。大狮子吼意为大佛狮子吼。以极其究竟清净性为最清净。阿阇黎说"最为上。所以说'最上'"意思为有最为上义同义语。只戒意为只世间戒故为戒通性。如世尊出世间戒无共他因破坏有习气对治法,如是世间戒也无共他因以适合彼性转起。因如是"我不在那里"经语成立。"贤者!乃至圣最上戒"这在"说戒赞"这里为相显示。但"即是增上戒"这在"在那里"二词为不定语。且"即是增上戒"说合一切佛戒以世间出世间分二,所以以ta字也观照二者而说"在那戒中也在最戒中"等。等等意为以平等成为差别戒为等的义而说"以我戒等戒与我等"。在彼戒意为在二种戒中。如是此意为如是此戒境。第一意为依生起次第第一转起故成第一。
烧意为烧恼烦恼,即破灭的意思。"只彼"以此说同依系复合词。厌恶意为轻视作为下劣。因作远离烦恼故无过为圣。依发起事意为依十八发起事。名为观慧精进意为名为观相应精进。因只世间为苦行厌离。道果相应名为精进的苦行厌离依主题相连。因一切最上性名为最上。如青年性为青春,如是厌恶者性为厌离。即是增上厌离意为如戒以世间出世间分二种佛厌离。那里意为在厌离中也在增上厌离中。业自性慧意为"有布施,有供养"等。

1.441; vibha. 793) nayappavattaṃ ñāṇaṃ. Yathāha vibhaṅge –

‘‘Tattha kataraṃ kammassakatāñāṇaṃ, atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakatāñāṇa’’nti (vibha. 793).

Sabbampi hi akusalaṃ attano vā hotu, parassa vā, na sakaṃ nāma. Kasmā? Atthabhañjanato, anatthajananato ca. Tathā sabbampi kusalaṃ sakaṃ nāma. Kasmā? Anatthabhañjanato, atthajananato ca. Evaṃ kammassakabhāve pavattā paññā kammassakatāpaññā nāma. Vipassanāpaññāti maggasaccassa, paramatthasaccassa ca anulomanato saccānulomikasaññitā vipassanāpaññā, lokiyamattato paññāva. Itthiliṅgassa napuṃsakaliṅgavipariyāyo idha liṅgavipallāso. Yāyaṃ adhipaññāti sīle viya lokiyalokuttaravasena duvidhāpi buddhapaññā. Tatthāti paññāyapi adhipaññāyapi. Yathārahaṃ parittamahaggatabhāvato vimuttiyeva nāma. Maggaphalavasena kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭippassaddhivimuttiyo. Atha vā sammāvācādiviratīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭippassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva. Yā ayaṃ adhivimuttīti sīle vuttanayena duvidhāpi adhivimutti. Tatthāti vimuttiyāpi adhivimuttiyāpi.

403. Yaṃ kiñci janavivittaṭṭhānaṃ suññāgāramidhādhippetaṃ. Tattha nadantena vinā añño jano natthīti dassetuṃ ‘‘ekakovā’’tiādi vuttaṃ. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu.

Tadatthaṃ majjhimāgamavare mahāsīhanādasuttapadena (ma. ni. 

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1.441. 方法转起智。如在分别论中说 -
"那里何为业自性智，有布施，有供养，有供奉，有诸善恶业果报...除真谛随顺智外一切有漏善慧为业自性智"。
因为一切不善无论属自或属他，不名为自。为何？因为破坏利益，及生不利。如是一切善名为自。为何？因为不破坏利益，及生利。如是在业自性中转起的慧名为业自性慧。观慧意为因随顺道谛与胜义谛名为真谛随顺的观慧，因只世间为慧。这里女性语转为中性语为性转变。此增上慧意为如戒以世间出世间分二种佛慧。那里意为在慧中也在增上慧中。如理依小大性即名为解脱。依道果断除烦恼止息为断除止息解脱。或者因以增上戒取正语等离，以增上厌离取正精进，以增上慧取正见故，应见以取未取正思惟念定摄属道果的断除止息解脱。但出离解脱即是涅槃。此增上解脱意为如戒所说方法的二种增上解脱。那里意为在解脱中也在增上解脱中。
403. 任何离人处这里意为空屋。为显示那里除咆哮者外无他人而说"只一人"等。在八众中意为在刹帝利众、婆罗门居士沙门四大王天三十三天魔梵众这八众中。
彼义在中部胜经大狮子吼经句。;

1.150) sādhento ‘‘cattārimānī’’tiādimāha. Tattha vesārajjānīti visāradabhāvā, ñāṇappahānaantarāyikaniyyānikadhammadesanānimittaṃ kutocipi asantassanabhāvā nibbhayabhāvāti attho. ‘‘Vesārajja’’nti hi catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Aññehi pana asādhāraṇataṃ dassetuṃ ‘‘tathāgatassa tathāgatavesārajjānī’’ti vuttaṃ. ‘‘Yathā vā pubbabuddhānaṃ vesārajjāni puññussayasampattiyā āgatāni, tathā āgatavesārajjānī’’ti vā dutiyassa tathāgatasaddassa tulyādhikaraṇattā evaṃ vuttaṃ. Ayaṃ aṭṭhakathānayo. Neruttikā pana vadanti ‘‘samāse siddhe sāmaññattā, saññāsaddattā ca tathā vutta’’nti. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Sabbaññutaṃ paṭijānanavasena abhimukhaṃ gacchanti, aṭṭhaparisaṃ upasaṅkamantīti vā āsabhā, buddhā, tesaṃ ṭhānantipi attho.

Apica tayo puṅgavā – gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Ekagāmakhette vā jeṭṭho usabho, dvīsu gāmakhettesu jeṭṭho vasabho, sabbagavaseṭṭho sabbattha jeṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampanīyo nisabhoti. Nisabhova idha ‘‘usabho’’ti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ, idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasatathāgatabalena samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭivijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.

Sīhanādaṃnadatīti ‘‘seṭṭhanādaṃ abhītanādaṃ nadatī’’ti vuttovāyamattho. Atha vā sīhanādasadisaṃ nādaṃ nadati. Ayamattho khandhavaggasaṃyutte āgatena sīhanādasuttena (saṃ. ni. 3.78) dīpetabbo. Yathā vā sīho migarājā parissayānaṃ sahanato, goṇamahiṃ samattavāraṇādīnaṃ hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgato munirājā lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Evaṃ vuttassa sīhassa nādaṃ nadati. Tattha yathā migasīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīho dasatathāgatabalena samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78; a. ni. 

我来为您直译这段巴利文：
1.150. 证成而说"此四"等。那里无畏意为无畏性，因知断障碍出离法说无从任何处恐惧性为无怖性的意思。因为"无畏"为在四处观察无怯时生喜俱智的名字。但为显示与他不共而说"如来的如来无畏"。或因"如前佛们的无畏以福德积集圆满而来，如是来无畏"因第二如来字为同依故如是说。这是注释道理。但语源学家们说"因复合词成就通性，及名字故如是说"。牛王处意为最胜处最上处。因面向宣称一切知，或走近八众为牛王，佛们，彼等处也为意思。
且三牡牛 - 百牛之首为公牛，千牛之首为特牛。或百牛栏之首为公牛，千牛栏之首为特牛。或在一村田中为首为公牛，在二村田中为首为特牛，一切牛最胜一切处为首能堪一切危难白色庄严能负大重百雷声也不动为特牛。这里意为只特牛为"公牛"。因为这也是彼同义语。公牛的这为牛王，但这如牛王为牛王。因为如名为特牛的公牛具公牛力以四足压地以不动处住，如是如来也具十如来力以四无畏足压八众地在有天世界不为任何对敌敌人所动以不动处住。如是住即知往近彼牛王处不谤在自置。所以说"宣称牛王处"。
作狮子吼意为说"作最胜吼无畏吼"这义。或者作如狮子吼的吼。这义应以蕴部相应来的狮子吼经显示。或如狮子兽王因堪危难，及因杀牛水牛等同力者说为"狮子"，如是如来牟尼王因堪世间法，及因破他说说为"狮子"。作如是说的狮子的吼。那里如兽狮子具足狮子力一切处无畏离身毛竖作狮子吼，如是如来狮子具足十如来力在八众中无畏离身毛竖以"如是色"等。;

8.2) nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.

Pañhaṃ abhisaṅkharitvāti ñātumicchitaṃ atthaṃ attano ñāṇabalānurūpaṃ abhisaṅkharitvā. Taṅkhaṇaññevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Ajjhāsayānurūpaṃ, atthadhammānurūpañca vissajjanato cittaṃ paritosetiyeva. Assāti samaṇassa gotamassa. Sotabbaṃ maññantīti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā ‘‘yaṃ no satthā sāsati, taṃ mayaṃ sossāmā’’ti ādarabhāvajātā mahanteneva ussāhena sotabbaṃ sampaṭicchitabbaṃ maññati. Kallacittā muducittāti pasādābhivuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Muddhappasannāti tucchappasannā niratthakappasannā. Pasannākāro nāma pasannehi kātabbasakkāro, so duvidho dhammāmisapūjāvasena, tattha āmisapūjaṃ dassento ‘‘paṇītānī’’tiādimāha. Dhammapūjā pana pāḷiyameva ‘‘tathattāya paṭipajjantī’’ti iminā dassitā. Tathābhāvāyāti yathābhāvāya yassa vaṭṭadukkhanissaraṇassa atthāya dhammo desito, tathābhāvāya. Tadevatthaṃ dassetuṃ ‘‘dhammānudhammapaṭipattipūraṇatthāyā’’ti vuttaṃ. Dhammānudhammapaṭipatti hi vaṭṭadukkhanissaraṇapariyosānā, sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassento ‘‘keci saraṇesū’’tiādimāha. Yathā pūrentā pūretuṃ sakkoti nāma, tathā pūraṇaṃ dassetuṃ ‘‘sabbākārena pana pūrentī’’ti vuttaṃ.

Imasmiṃ panokāseti ‘‘paṭipannā ca ārādhentī’’ti sīhanādakiccapāripūriṭṭhapane pāḷipadese. Samodhānetabbāti saṅkalayitabbā. Ekaccaṃ…pe… passāmīti bhagavato eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Aparaṃ tapassinti adhikāro. Purimānaṃ dasannanti ‘‘ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti vuttasīhanādato paṭṭhāya yāva ‘‘vimuttiyā mayhaṃ sadiso natthī’’ti vuttasīhanādā purimakānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Tenāha ‘‘ekekassā’’ti. ‘‘Parisāsu ca nadatī’’ti ādayo ‘‘paṭipannā ca maṃ ārādhentī’’ti pariyosānā dasa dasa sīhanādā parivārā. ‘‘Ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti hi sīhanādaṃ nadanto bhagavā parisāsu nadati visārado hutvā nadati, tattha ca pañhaṃ pucchanti, pañhaṃ vissajjeti, vissajjanena parassa cittaṃ ārādheti, sutvā sotabbaṃ maññanti, sutvā ca bhagavato pasīdanti, pasannā ca pasannākāraṃ karonti, yaṃ paṭipattiṃ deseti, tathattāya paṭipajjanti, paṭipannā ca maṃ ārādhentīti evaṃ parivāretvā atthayojanā sambhavati. Ayameva nayo sesesupi navasu.

‘‘Eva’’ntiādinā yathāvuttānaṃ sīhanādānaṃ saṅkalayitvā dassanaṃ. Te dasāti ‘‘parisāsu ca nadatī’’ti ādayo dasa sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ mūlabhūtānaṃ purimakānaṃ dasasīhanādānaṃ. Parivāravasenāti mūliṃ katvā paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti mūlamūliyo katvā parivāravasena ayojiyamānā purimakā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Aññasmiṃ pana sutteti majjhimāgamacūḷasīhanādasuttādimhi (ma. ni. 

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8.2. 方法以具足种种教说庄严作狮子吼。所以说"在众中作狮子吼"。
安排问意为欲知义依自智力安排。即彼刻意为在问刻即以处生辩才解答。随意乐，及随义法解答故使心满意。彼意为沙门瞿昙的。认为应听意为除八不时得第九时故生恭敬"我们将听师所教"以大精进认为应听应受。适心柔心意为因信增长离随烦恼为适心柔心。头信意为空信无义信。信相名为由信者应作恭敬,彼以法物供养分二,那里显示物供养说"胜"等。但法供养即在经中以"为如是行"这显示。为如是意为如何为出轮回苦义说法,为如是。为显示彼义而说"为圆满法随法行"。因为法随法行以出轮回苦为终,且彼法随法行应以何次第行,且行者在内分集合时彼圆满一向,为显示彼次第说"有些在皈依"等。为显示如何圆满名为能圆满,如是说"但以一切行相圆满"。
但在此机会意为在"行者使我满意"狮子吼作用圆满建立经句处。应合集意为应总集。见一些...意为世尊一狮子吼不共他不可退转最胜吼无畏吼而作。这道理在余中也。另苦行者为主题。前十意为从"我见一些苦行者生在地狱"所说狮子吼直至"解脱无与我等者"所说狮子吼前十狮子吼,这为分别属格。所以说"每一"。"且在众中吼"等以"且行者使我满意"为终十十狮子吼为眷属。因为世尊作"我见一些苦行者生在地狱"狮子吼时在众中吼成无畏而吼,且那里问问,解答问,以解答使他心满意,闻已认为应听,闻已且对世尊生信,生信且作信相,所说何行,为如是行,且行者使我满意,如是以眷属义结合可能。这道理在余九中也。
以"如是"等为显示总集如是说狮子吼。彼十意为"且在众中吼"等十狮子吼。前十意为如是说为根本的前十狮子吼。以眷属意为作为根本各别以眷属方式结合百狮子吼。且前十意为作为根本根本不以眷属方式结合前十,如是成百零十狮子吼。但在其他经意为在中部小狮子吼经等。;

1.193) tenāti saṅkhyāmahattena. Mahāsīhanādattā idaṃ suttaṃ ‘‘mahāsīhanāda’’nti vuccati, na pana majjhimanikāye mahāsīhanādasuttamiva cūḷasīhanādasuttamupādāyāti adhippāyo.

Titthiyaparivāsakathāvaṇṇanā

404.Paṭisedhetvāti tathā bhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā pāthikavagge udumbarikasutte (dī. ni. 3.57) ‘‘idha nigrodha tapassī’’tiādinā upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhaparibbājakassa purato sīhanādaṃ nadati, taṃ dassetuṃ ‘‘idānī’’tiādi vuttaṃ. Naditapubbanti udumbarikasutte āgatanayena pubbe nigrodhaparibbājakassa naditaṃ . Tapabrahmacārīti uttamatapacārī, tapena vā vīriyena brahmacārī. Idanti ‘‘rājagahe…pe… pañhaṃ apucchī’’ti pāḷiyaṃ āgatavacanaṃ. Ācariyena (dī. ni. ṭī. 1.403) pana yathāvuttaṃ aṭṭhakathāvacanameva paccāmaṭṭhaṃ. Ettha ca kāmaṃ yadā nigrodho pañhamapucchi, bhagavā cassa vissajjesi, na tadā bhagavā gijjhakūṭe pabbate viharati, rājagahasamīpeyeva udumbarikāya deviyā uyyāne viharati tattheva tathā pucchitattā, vissajjitattā ca, tathāpi gijjhakūṭe pabbate bhagavato vihāro na tāva vicchinno, tasmā pāḷiyaṃ ‘‘tatra ma’’ntiādivacanaṃ, aṭṭhakathāyañca ‘‘tatra rājagahe gijjhakūṭe pabbate viharantaṃ ma’’ntiādivacanaṃ vuttanti imamatthampi ‘‘yaṃ taṃ bhagavā’’tiādinā viññāpetīti daṭṭhabbaṃ. ‘‘Gijjhakūṭe pabbate’’ti idaṃ tattha katavihāraṃ sandhāya vuttanti dasseti ‘‘gijjhakūṭe mahāvihāre’’ti iminā. Udumbarikāyāti tannāmikāya. Uyyāneti tattha kataparibbājakārāmaṃ sandhāya vadati. Nigrodho nāma channaparibbājako. Sandhāno nāma pañcaupāsakasataparivāro anāgāmiupāsako. Kathāsallāpanti ‘‘yagghe gahapati jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapatī’’tiādinā (dī. ni. 3.53) sallāpakathaṃ. Paranti atisayatthe nipāto. Viyāti padapūraṇamatte yathā taṃ ‘‘ativiyā’’ti. Andhabālanti paññācakkhunā andhaṃ bālajanaṃ. Yogeti naye, dukkhanissaraṇūpāyeti attho.



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1.193. 以彼意为以数量大。因大狮子吼此经说为"大狮子吼"，但意趣不如中部大狮子吼经依小狮子吼经。
外道别住语释
404. 遮止意为以如是有无显示遮斥。为显示世尊在化生部优昙婆经以"这里尼拘陀苦行者"等显示随烦恼分别与清净分别在尼拘陀游行者与众前作狮子吼，而说"今"等。先吼意为在优昙婆经来方法中前对尼拘陀游行者吼。苦行梵行意为最上苦行行者，或以苦行即精进为梵行。此意为在经中来"在王舍城...问问"语。但阿阇黎观察只如说注释语。且这里虽然当尼拘陀问问，世尊为彼解答，那时世尊不住在鹫峰山，只住在王舍城近优昙婆妃园中因在那里如是被问及解答，如是也世尊在鹫峰山的住处尚未断，所以在经中"那里我"等语，在注释中"那里在王舍城鹫峰山住的我"等语说，应见以"世尊彼"等也使知此义。"在鹫峰山"这依在那里所作住处说而以"在鹫峰大寺"这显示。优昙婆意为彼名。园意为依在那里所作游行者园说。名尼拘陀为私游行者。名珊檀为有五百优婆塞眷属的阿那含优婆塞。谈话意为以"哎居士！你应知，沙门瞿昙与谁一起谈"等谈语。最意为胜义不变词。如意为如"极其"中填词。盲愚意为以慧眼盲的愚人。瑜伽意为理，即出苦方便的意思。

405.Anenāti bhagavatā. Khandhaketi mahāvagge pabbajjakhandhake (mahāva. 96) yaṃ parivāsaṃ parivasatīti yojanā. ‘‘Pubbe aññatitthiyo bhūtoti aññatitthiyapubbo’’ti (sārattha. ṭī. 76) ācariyasāriputtattherena vuttaṃ. Paṭhamaṃ pabbajjaṃ gahetvāva parivasatīti āha ‘‘sāmaṇerabhūmiyaṃ ṭhito’’ti. Tanti dvīhi ākārehi vuttaṃ parivāsaṃ. Pabbajjanti ‘‘ākaṅkhati pabbajjaṃ, ākaṅkhati upasampada’’nti ettha vuttaṃ pabbajjaggahaṇaṃ. ‘‘Uttaridirattatirattaṃ sahaseyyaṃ kappeyyā’’ti (pāci. 51) ettha dirattaggahaṇaṃ viya vacanasiliṭṭhatāvaseneva vuttaṃ. Yasmā pana sāmaṇerabhūmiyaṃ ṭhiteneva parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Na gāmappavesanādīnīti ettha ādisaddena navesiyāvidhavāthullakumārikapaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ kiṃ karaṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbacchandatā, yassa titthāyatanato idhāgato, tassa avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, yassa titthāyatanato idhāgato, tassa vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ sattavattānaṃ saṅgaho veditabbo. Pūrentena parivasitabbanti yadā parivasati, tadā pūramānena parivasitabbaṃ. Aṭṭhavattapūraṇenāti yathāvuttānaṃ aṭṭhannaṃ vattānaṃ pūraṇena. Etthāti parivāse, upasampadāya vā. Ghaṃsitvā koṭṭetvāti ajjhāsayavīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā. Pabbajjāyāti nidassanamattaṃ. Upasampadāpi hi tena saṅgayhati.

‘‘Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā’’ti (dī. ni. ṭī. 

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405. 以此意为以世尊。在犍度意为在大品出家犍度中所居别住为结合。阿阇黎舍利弗长老说"因前为异教徒为有异教徒前"。取第一出家即住故说"住在沙弥地位"。彼意为以二相说的别住。出家意为在"欲出家,欲具足戒"这里说的取出家。如在"应过二夜三夜同宿"这里取二夜只依语言通顺性说。但因应以住在沙弥地位者住别住,非以在家者,所以不住别住即得出家。不入村等意为这里等字应知摄取不入妓女寡妇粗大童女黄门比丘尼境,在同梵行者应作事中巧不懒等,在诵问等中强欲,从何外道处来此,在说彼过中喜意,在说佛等过中不喜意,从何外道处来此,在说彼德中不喜意,在说佛等德中喜意这七行。应圆满住意为当住别住时应以圆满住。以圆满八行意为以圆满如说八行。这里意为在别住或具足戒中。磨打意为以观察意乐如金般磨打。出家意为只显示。因为具足戒也被彼摄取。
"坐在众中意为坐在具足戒羯磨众足比丘中如众长老为摄受彼"。;;

1.405) ācariyena vuttaṃ, idāni pana bahūsupi potthakesu ‘‘taṃ nisīdāpetvā’’ti kāritavasena pāṭho dissati. Aciramupasampannassa assāti acirūpasampanno, atthamattaṃ pana dassetuṃ ‘‘upasampanno hutvā naciramevā’’ti āha. Kāyacittavivekāva idhādhippetā upadhivivekatthaṃ paṭipajjanādhikārattāti vuttaṃ ‘‘kāyena ceva cittena cā’’ti. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti kammaṭṭhāne appamādameva dasseti. Pesitacittoti nibbānaṃ pati pesitacitto, tanninno tappoṇo tappabbhāroti vuttaṃ hoti, evaṃbhūto ca tathā anapekkhatāya vissajjitakāyo nāmāti adhippāyamāvikātuṃ ‘‘vissaṭṭhaattabhāvo’’ti vuttaṃ. Attāti cettha cittaṃ vuccati rūpakāyassa avisayattā. Yassāti arahattaphalassa. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi jātikulaputte teheva ācārakulaputtehi ekasaṅgahe karonto ‘‘ācārakulaputtā’’ti āha. Iminā hi ācārasampannā jātikulaputtāpi saṅgahitā honti. Ācārasampannānamevādhippetabhāvo ca ‘‘sammadevā’’ti saddantarena viññāyati. ‘‘Otiṇṇomhi jātiyā’’tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya ‘‘sammadevā’’ti vuttaṃ. Tenāha ‘‘hetunāva kāraṇenevā’’ti. Tattha hetunāti nayena upāyena. Kāraṇenevāti tabbivaraṇavacanaṃ . Tanti arahattaphalaṃ. Tadeva hi ‘‘anuttaraṃ brahmacariyapariyosāna’’nti vattumarahati aññesaṃ tathā abhāvato. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti saddanayenapi tadatthaṃ dasseti ‘‘tassa hī’’tiādinā. ‘‘Yassatthāya…pe… pabbajjantī’’ti pubbe vuttassa tassa arahattaphalassa atthāya kulaputtā pabbajanti, tasmā arahattaphalamidhādhippetanti viññāyatīti adhippāyo. Natthi paro jano tathā sacchikaraṇe paccayo yassāti aparappaccayo, taṃ. Upa-saddo viya saṃ-saddopi dhātusaddānuvattakoti vuttaṃ ‘‘pāpuṇitvā’’ti, patvā adhigantvāti attho. Upa-saddo vā dhātusaddānuvattako, saṃ-saddo pana dhātuvisesakoti āha ‘‘sampādetvā’’ti, asekkhā sīlasamādhipaññāyo nipphādetvā, paripūretvāvāti attho.

Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. ‘‘Brahmacariyapariyosānaṃ…pe… vihāsī’’ti iminā eva hi arahattanikūṭena desanā pariyosāpitā, taṃ pana nigametuṃ ‘‘aññataro…pe… ahosī’’ti dhammasaṅgāhakehi vuttaṃ. Ekatova idha aññataro, na pana nāmagottādīhi apākaṭato. Arahantānanti ubbāhane cetaṃ sāmivacanaṃ. Tathā ubbāhitattā ca tesamabbhantaroti attho āpannoti adhippāyaṃ dassento ‘‘bhagavato’’tiādimāha. Keci pana evaṃ vadanti – arahantānanti cetaṃ sambandheyeva sāmivacanaṃ, ato cettha saha pāṭhasesena adhippāyamatthaṃ dassetuṃ ‘‘bhagavato’’tiādi vuttanti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthappakāsaniyā mahāsīhanādasuttavaṇṇanāya līnatthapakāsanā.

Mahāsīhanādasuttavaṇṇanā niṭṭhitā.

9. Poṭṭhapādasuttavaṇṇanā

Poṭṭhapādaparibbājakavatthuvaṇṇanā



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1.405. 阿阇黎说，但现今在许多书本中见"使彼坐"以使役方式读。不久具足戒者意为具足戒不久，但为显示义说"成为具足戒未久"。此处意趣只身心远离为修习离依处故说"以身及心"。远离意为远离。如是者的戒清净中不放逸已成就故只显示在业处不放逸。发送心意为向涅槃发送心，即说成为向彼倾向向彼趋向，如是成为者以如是无顾恋故名为舍弃身，为显此意趣说"舍弃自我"。这里自我说心因非色身境。彼意为阿罗汉果。生族子也以具德为求得阿罗汉而欲出家故以彼等德族子一起摄取彼等生族子而说"德族子"。因为以此摄取具德生族子。且只意趣具德由"正确地"别字了知。因为依"我被生所压迫"等方法以有厌离前如教导出家意趣故说"正确地"。所以说"以因以缘"。那里以因意为以理以方便。以缘意为彼解释语。彼意为阿罗汉果。因为只彼应说"无上梵行终"因其他非如是。"彼彼字恒相应"以语理也以"因为彼"等显示彼义。意趣为前说"为何义...出家"彼阿罗汉果义族子出家，所以了知此处意趣阿罗汉果。无他人如是作证缘者为无他缘，彼。如上字，含字也随顺根字故说"到达"，即达到证得的意思。或上字随顺根字，但含字为根别故说"完成"，即生起或圆满无学戒定慧的意思。
终结意为以结论方式终结。因为以"梵行终...住"这以阿罗汉顶终结教说，但结集者说"某...成为"以结论。一起这里某，但非以名姓等不显。阿罗汉们意为这提举属格。且因如是提举故成为彼等之内的意趣显示说"世尊"等。但有些这样说：阿罗汉们意为这只关系属格，所以这里为显示与余经文一起的意趣义说"世尊"等。但这里义未分别者，彼极易了知。
如是吉祥光显大义释中为显示极细深难知义，为生清净广慧辩才，名善光显的隐义显示的大狮子吼经释的隐义显示。
大狮子吼经释终。
9. 布咤婆罗经释
布咤婆罗**者事释

406. Evaṃ mahāsīhanādasuttaṃ saṃvaṇṇetvā idāni poṭṭhapādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahāsīhanādasuttassānantaraṃ saṅgītassa suttassa poṭṭhapādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti poṭṭhapādasutta’’nti āha. ‘‘Sāvatthiya’’nti idaṃ samīpatthe bhummanti dassetuṃ ‘‘sāvatthiṃ upanissāyā’’ti vuttaṃ, cīvarādipaccayapaṭibaddhatāya upanissayaṃ katvāti attho. Jeto nāma rājakumāro, tena ropitattā saṃvaḍḍhitattā paripālitattā jetassa vanaṃ upavananti atthamāha ‘‘jetassa kumārassa vane’’ti. Sudatto nāma gahapati anāthānaṃ piṇḍassa dāyakattā anāthapiṇḍiko. Tena jetassa hatthato aṭṭhārasahiraññakoṭisantharaṇena taṃ kiṇitvā aṭṭhārasahiraññakoṭīheva senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīheva vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena so ārāmo buddhappamukhassa bhikkhusaṅghassa niyyātito. Tenāha ‘‘anāthapiṇḍikena gahapatinā ārāmo kārito’’ti. Pupphaphalapallavādiguṇasampattiyā, pāṇino nivāsaphāsutādinā vā visesena pabbajitā tato tato āgamma ramanti anukkaṇṭhitā hutvā nivasanti etthāti ārāmo. Atha vā yathāvuttaguṇasampattiyā tattha tattha gatepi attano abbhantare ānetvā rametīti ārāmo.

Phoṭo yassa pādesu jātoti poṭṭhapādo. Phoṭo poṭṭhoti hi pariyāyo. Paribbājako duvidho channaparibbājako, acchannaparibbājako ca. Tattha acchannaparibbājakopi acelako ājīvakoti duvidho. Tesu acelako sabbena sabbaṃ naggo, ājīvako pana upari ekameva vatthaṃ upakacchakantare pavesetvā pariharati, heṭṭhā naggo. Ayaṃ pana duvidhopesa na hotīti vuttaṃ ‘‘channaparibbājako’’ti, vatthacchāyāchādanapabbajjūpagatattā channaparibbājakasaṅkhyaṃ gatoti attho . Brāhmaṇamahāsāloti mahāvibhavatāya mahāsārataṃ patto brāhmaṇo. Gaṇācariyoti sāpekkhatāya samāso. Samayanti sāmaññaniddeso, ekasesaniddeso vā, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. Tārukkhoti tassa nāmaṃ. Pabhuti saddena todeyyajāṇusoṇīsoṇadaṇḍakūṭadantādike saṅgaṇhāti, ādisaddena pana channaparibbājakādike. Tinduko nāma kāḷakkhandharukkho. Cīranti panti. Tindukā cīraṃ ettha santīti tindukacīro. Tathā ekā sālā etthāti ekasālako. Bhūtapubbagatiyā tamatthaṃ vitthārato dassento ‘‘yasmā’’tiādimāha. Iti katvāti iminā kāraṇena. ‘‘Tasmi’’ntiādinā yathāpāṭhaṃ vibhatyantadassanaṃ.


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406. 如是解释大狮子吼经后现今解释布咤婆罗经，为显示依次第到达解释机会，或显示大狮子吼经之后诵集的经为布咤婆罗经，说"如是我闻...在舍卫城为布咤婆罗经"。为显示"在舍卫城"这为近处处格而说"依止舍卫城"，意为因衣等资具关系作依止。名祇陀王子，因彼种植增长守护故祇陀园为副园而说义"在祇陀王子园"。名须达多居士因施食与无依者故名给孤独。以彼用一千八百金币铺地从祇陀手买，以一千八百金币造住处，以一千八百金币完成寺庆，如是以五千四百金币舍施彼园给以佛为首的比丘僧。所以说"给孤独居士所造园"。因花果新芽等德圆满，或因生类住处安适等殊胜，出家者从彼彼来乐，成为无忧住此为园。或因如说德圆满虽去彼彼处也引入自内而使乐为园。
脚生肿者为布咤婆罗。因为肿布咤为同义。游行者二种：有衣游行者，无衣游行者。那里无衣游行者也二种：裸形者、活命者。彼等中裸形者一切皆裸，但活命者上只一衣入腰间围，下裸。但说此非二种故说"有衣游行者"，意为因受衣遮蔽出家而得有衣游行者数。大富婆罗门意为因大富达大坚实的婆罗门。众师意为有关系的复合词。见解意为普遍说示，或余一说示，意为彼彼见解。宣说意为详细说，意为依自己所学规则如何如是说见解。多楼迦为彼名。以等字摄取都提耶、生漏、输那檀陀、究罗檀陀等，但以等字摄取有衣游行者等。丁豆迦为黑干树。行意为列。此有丁豆迦行为丁豆迦行。如是此有一堂为一堂。依已成趣以"因为"等显示彼义广说。如是作意为以此因。以"在彼"等为依经显示格尾。


Anekākārānavasesañeyyatthavibhāgato, aparāparuppattito ca bhagavato ñāṇaṃ loke patthaṭamiva hotīti vuttaṃ ‘‘sabbaññutaññāṇaṃ pattharitvā’’ti, yato tassa ñāṇajālatā vuccati. Veneyyānaṃ tadantogadhabhāvo heṭṭhā vuttova. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha ‘‘kinnu kho bhavissatīti upaparikkhanto’’ti. Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Katipāhaccayenāti dvīhatīhaccayena. Pāḷiyameva hi imamatthaṃ vakkhati. Saraṇaṃ gamissatīti ‘‘saraṇa’’miti gamissati. ‘‘Hatthisāriputtoti hatthisārino putto’’ti (dī. ni. ṭī. 1.406) ācariyena vuttaṃ. Adhunā pana ‘‘citto hatthisāriputto’’ tveva pāṭho dissati, citto nāma hatthācariyassa puttoti attho.

Surattadupaṭṭanti rajanena sammā rattaṃ diguṇaṃ antaravāsakaṃ parivattanavasena nivāsetvā. ‘‘Yugandharapabbataṃ parikkhipitvā’’ti idaṃ parikappavacanaṃ ‘‘tādiso atthi ce, taṃ viyā’’ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāpabhānurañjitameghasaṅkāsanti attho. Paṭhamena cettha saṇṭhānasampattiṃ dasseti, dutiyena vaṇṇasampattiṃ. Ekaṃsavaragatanti vāmaṃsavarappavattaṃ. Tathā hi suttanipātaṭṭhakathāyaṃ vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ ‘‘ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo’’ti [su. ni. aṭṭha. nigrodhakappasutta (vaṅgīsasutta) vaṇṇanā] tattha etanti ‘‘ekaṃsaṃ cīvaraṃ katvā’’ti vacanaṃ. Yatoti yathāvuttavacanassa pārupitvā ṭhitasseva adhivacanattā evamassa attho veditabboti sambandho. Paccagghanti ekaṃ katvā anadhiṭṭhitakāle pāṭekkaṃ mahagghaṃ, paccagghaṃ vā abhinavaṃ, abbhuṇhe taṅkhaṇe nibbattanti attho. Purimañcettha atthavikappaṃ keci na icchati. Tathā hi ācariyeneva udānaṭṭhakathāyaṃ vuttaṃ ‘‘paccaggheti abhinave, paccekaṃ mahagghatāya paccaggheti keci, taṃ na sundaraṃ. Na hi buddhā bhagavanto mahagghaṃ paṭiggaṇhanti, paribhuñjanti cā’’ti, idhāpi tena pacchimoyeva atthavikappo gahito. Abhinavatāya ‘‘paccaggha’’nti ca idaṃ ādito tathā laddhavohārena, anaññaparibhogatāya ca vuttaṃ, tathā vā satthu adhiṭṭhānena taṃ pattaṃ sabbakālaṃ ‘‘paccaggha’’ntveva vuccati. Selamayapattanti muggavaṇṇasilāmayaṃ catumahārājadattiyaṃ pattaṃ. Ayameva hi bhagavatā niccaparibhutto patto samacittasuttavaṇṇanādīsupi (a. ni. aṭṭha. 2.2.37) tathā vuttattā.



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因多种相无余遍知义分，及随生故世尊智如展于世间故说"遍展一切智"，由此说彼为智网。所化者彼摄属前已说。为摄取所化有情作意观察时，首先彼等以所化性现起，然后观察以皈依等方式成就作事故说"思择将如何"。灭意为想灭。从灭出意为从彼灭出起想。与一切佛智相应意为如彼等已说灭及从灭出，将说，如是以说方式相应。经若干日意为经二三日。因为将在经中说此义。将至皈依意为将知"皈依"。阿阇黎说"象养舍利弗为象师子"。但今见"质多象养舍利弗"读，意为名质多象师子。
善染双衣意为以染料善染二重下衣轮转方式穿。"围绕由干陀罗山"这为设想语"如有如是者，如彼"。云色意为赤云色，即如黄昏光所染云相的意思。这里以第一显示形相圆满，以第二显示色圆满。至最胜一边意为左肩最胜运行。如是在经集注中韦吉沙经释中说"一边意为披左肩住者的同义语。由此如披左肩而住，如是作衣，如是应知彼义"。那里这意为"作衣一边"语。由意为因如说语为披住者同义语故如是应知彼义为关系。贵重意为一做未受持时各别贵重，或贵重为新，即生于彼刹那热中的意思。这里前义解释有些不许。如是阿阇黎自己在自说注中说"贵重为新，有些说因各别贵重为贵重，彼不善。因为诸佛世尊不受用不食用贵重物"，这里也彼取后义解释。因新故说此"贵重"，且以最初如是得言说，及因无他受用故说，或以如是或以师受持故彼钵一切时说为"贵重"。石制钵意为绿豆色石制四大王所献钵。因为这确实为世尊常用钵，在等心经释等中也如是说故。

407.Attano rucivasena ajjhāsayavasena, na parehi ussāhitoti adhippāyo. ‘‘Atippagabhāvameva disvā’’ti ca idaṃ bhūtakathanaṃ na tāva bhikkhācaraṇavelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto ‘‘vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī’’ti. Pāḷiyaṃ atippago khoti ettha ‘‘pago’’ti idaṃ kaccāyanamatena pa-iccupasaggato o-kāraga-kārāgamane siddhaṃ. Pa-saddoyeva pātoatthaṃ vadati. Aññesaṃ pana saddavidūnaṃ matena pātopadamiva nepātikaṃ. Teneva tattha tattha aṭṭhakathāsu (dī. ni. aṭṭha. 3.1) vuttaṃ ‘‘atippago khoti ativiya pāto’’ti. Apica paṭhamaṃ gacchati divasabhāvena pavattatīti pagoti nibbacanaṃ iminā dassitaṃ. Duvidho khalusaddo viya hi pagoti saddo nāmanipātopasaggavasena tividho. Evañhi idha ‘‘atippagabhāvameva disvā’’ti vacanaṃ upapannaṃ hoti.

Yaṃnūnāti esa nipāto aññattha saṃsayaparidīpano, idha pana saṃsayapatirūpakaparidīpanova. Kasmā ‘‘saṃsayaparidīpane’’ti vuttaṃ, nanu buddhānaṃ saṃsayo natthīti āha ‘‘buddhānañcā’’tiādi. Saṃsayo nāma natthi bodhimūle eva tassa samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāge pavattaparivitakko. Esāti ‘‘karissāma, na karissāmā’’tiādiko esa cittācāro sabbabuddhānaṃ labbhati sambhavati vicāraṇavaseneva pavattanato, na pana saṃsayavasena. Tenāhāti yenesa sabbabuddhānaṃ labbhati, tena bhagavā evamāhāti imameva pāḷiṃ imassa atthassa sādhakaṃ karoti. Ayaṃ aṭṭhakathāto aparo nayo – yaṃnūnāti parikappane nipāto. ‘‘Upasaṅkameyya’’nti kiriyāpadena vuccamānoyeva hi attho anena jotīyati. Tasmā ahaṃ yaṃnūna yadi pana upasaṅkameyyaṃ sādhu vatāti yojanā. ‘‘Yadi panā’’ti idampi tena samānatthanti vuttaṃ ‘‘yadi panāhanti attho’’ti.

408.Assāti paribbājakaparisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Ettha ca pāḷiyaṃ yathā unnatapāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoyevāti tadubhayaṃ ekajjhaṃ katvā ‘‘unnādiniyā’’ti vuttaṃ, puna tadubhayameva vibhāgaṃ katvā ‘‘uccāsaddamahāsaddāyā’’ti. Ato pāḷinayānurūpameva atthaṃ vivaratīti daṭṭhabbaṃ. Idāni paribbājakaparisāya uccāsaddamahāsaddatākāraṇaṃ, tassa ca pavattiākāraṃ dassento ‘‘tesañhī’’tiādimāha. Bālātapeti abhinavuggatasūriyātape. Kāmassādo nāma kāmaguṇassādo. Bhavassādo nāma kāmarāgādisahagato bhavesu assādo.

Sūriyuggamane khajjopanamiva nippabhataṃ sandhāya vuttaṃ ‘‘khajjopanakūpamā jātā’’ti. Lābhasakkāropi no parihīnoti attho bāverujātakena (jā. 1.4.154) dīpetabbo. Parisadosoti parisāya pavattadoso.



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407. 依自乐依意乐，非他人催促的意趣。"见太早时"这为实说为显示尚未到乞食时。因为世尊那时清早从寺出发"以习气分法说摄取布咤婆罗"。经中"太早啊"这里"早"这依迦旃延义从pa前缀得o音ga音。pa音说早义。但依其他语法师义如"早"字为不变词。所以在彼彼注中说"太早啊为非常早"。或以"首先行以日分转起为早"语源此显示。因为如两种却字，早字依名不变词前缀三种。如是此处"见太早时"语成适当。
岂意为此不变词他处显示疑，但这里只显示似疑。为何说"显示疑"，诸佛不是无疑吗而说"且诸佛"等。名疑实无因在菩提树下已断。前分思择意为所欲作事前分转思择。这意为"将作，不将作"等这心行一切佛得生起因只以观察方式转起，非以疑方式。所以说意为因这一切佛得故世尊如是说，以此经为此义证。这从注另一理解-岂为设想不变词。因为以"应往诣"动词说义此显示。所以我岂若往诣实善为关系。"若"这也与彼同义故说"若我为义"。
408. 彼意为众。以上行方式意为多高升以升升转起方式。以遍方式意为以广大以元素相续于一切方遍展方式。这里且经中如高说声为高声，如是以广大上上转起也为高声故合彼二说"高声"，又分彼二说"大声巨声"。所以应见如经理解义。现今显示众大声巨声因，及彼转起行相说"因为彼等"等。幼日光意为新升太阳光。名欲味为欲功德味。名有味为与欲贪等俱有有味。
关于日升萤火虫如失光说"成如萤火虫"。利养恭敬也我们衰退义应以波婆卢本生显示。众过意为众转起过。

409.Saṇṭhapesīti saññamanavasena sammadeva ṭhapesi. Saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa cajāpanavasena ācārasikkhāpanaṃ , yathāvuttadosassa nigūhanañca hotīti āha ‘‘sikkhāpesī’’tiādi. Nanti parisaṃ. Appasaddanti nissaddaṃ uccāsaddamahāsaddābhāvaṃ. ‘‘Eko nisīdatī’’tiādi atthāpattidassanaṃ. Vuddhinti lābhaguṇavuddhiṃ. Patthayamānoti patthayanahetu. Mānante hi lakkhaṇe, hetumhi ca icchanti saddavidū. Idāni tamatthaṃ vitthāretuṃ ‘‘paribbājakā kirā’’tiādi āraddhaṃ. Aparaddhanti aparajjhitaṃ. Nappamajjantīti pamādaṃ na āpajjanti, na agāravaṃ karontīti vuttaṃ hoti.

410.No āgate ānandoti amhākaṃ bhagavati āgate ānando pīti hoti. ‘‘Cirassaṃ kho bhante bhagavā imaṃ pariyāyamakāsī’’ti vacanaṃ pubbepi tattha āgatapubbattā vuttavacanamiva hotīti codanaṃ samuṭṭhāpetvā pariharanto ‘‘kasmā āhā’’tiādimāha. Piyasamudācārāti piyālāpā. Tasmāti tathā piyasamudācārassa pavattanato. Na kevalaṃ ayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti tadaññesampi bāhullakammena tadatthaṃ sādhetuṃ ‘‘bhagavantañhī’’tiādi vuttaṃ. Tattha kāraṇamāha ‘‘uccākulīnatāyā’’ti , mahāsammatarājato paṭṭhāya asambhinnakhattiyakulatāyāti attho. Tathā hi soṇadaṇḍena vuttaṃ ‘‘samaṇo khalu bho gotamo uccākulā pabbajito asambhinnakhattiyakulā’’ti, (dī. ni. 1.304) tena sāsane appasannānampi kulagāravena bhagavati apacitiṃ dasseti. Etasmiṃ antare kā nāma kathāti yathāvuttaparicchedabbhantare kīdisā nāma kathā. Vippakatāti āraddhā hutvā apariyositā. ‘‘Kā kathā vippakatā’’ti pana vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. Kā kathāti ca avisesacodanā, tasmā yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātaṃ hoti, tañca paṭijānanaṃ padesaññuno avisaṃyanti āha ‘‘yāva…pe… sabbaññupavāraṇaṃ pavāresī’’ti. Esāti paribbājakaparisāya kathitā rājakathādikā. Nissārāti niratthakabhāvena sārarahitā.

Abhisaññānirodhakathāvaṇṇanā



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409. 令住立意为以制御方式善立。且这里令住立为离畜生语以令舍相互不敬方式教学行为，及隐藏如说过失故说"令学"等。彼意为众。小声意为无声即无大声巨声。"一坐"等为显示义得。增长意为利得功德增长。愿求意为因愿求。因为语法师许mānante词尾在相及因中。现今为广说彼义而开始"**者确"等。违犯意为过犯。不放逸意为不陷放逸，成说不作不敬。
410. 我们世尊来意为我们世尊来时生欢喜。"尊者世尊久未作此法门"语因前也曾来彼处如已说语故起诘难为答说"为何说"等。亲切语意为亲切言。所以意为因如是亲切语转起。不仅是这个，且其他出家者大多作世尊敬重故为成就彼义以其他多作说"因为世尊"等。那里说因"因高种姓"，意为从大三末多王以来未杂污刹帝利种姓。如是生闻陀说"沙门确实友瞿昙从高种姓出家从未杂污刹帝利种姓"，以此显示即不信教者以种姓敬重对世尊敬重。此间何语意为如说界限内何种语。未完意为已开始未完结。但说"何语未完"者依义名承认彼完结。且何语为无别问，所以承认完结一切任何所有语，且彼承认为部分知者不相应故说"乃至...作一切智宣告"。这意为**众所说王语等。无实意为以无义为无实。
增上想灭语释;

411. ‘‘Tiṭṭhatesā’’ti etassa āpannamatthaṃ dassento ‘‘sace’’tiādimāha. Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Yatthāti aññatarissaṃ sālāyaṃ. Nānātitthasaṅkhātāsu laddhīsu niyuttāti nānātitthiyāṇiyasaddena. Ṇikasaddena vā ka-kārassa ya-kāraṃ katvā yathā ‘‘antiyo’’ti. ‘‘Ayaṃ kiṃ vadati ayaṃ kiṃ vadatī’’ti kutūhalaṃ kolāhalamettha atthīti kotūhalā, sā eva sālā kotūhalasālāti āha ‘‘kotūhaluppattiṭṭhānato’’ti. Upasaggamattaṃ dhātvatthānuvattanato. Saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā gayhanti, tattha pana cittaṃ padhānanti vuttaṃ ‘‘cittanirodhe’’ti. Pahānavasena pana accantanirodhassa tehi anadhippetattā, avisayattā ca ‘‘khaṇikanirodhe’’ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhati, tasmā atthāpattimattaṃ pati tathā vuttanti veditabbaṃ. Tassāti abhisaññānirodhakathāya. ‘‘Kittighoso’’ti ‘aho buddhānubhāvo, bhavantarapaṭicchannampi kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī’ti thutighoso yāva bhavaggā pattharatīti. Ācariyena vuttaṃ. Idāni pana ‘‘sakalajambudīpe bhagavato kathākittighoso pattharatī’’ti pāṭho dissati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ. Bhavantarasamayanti tatra tatra vuṭṭhānasamayaṃ abhūtaparikappitaṃ kiñci ussāriyavatthuṃ attano samayaṃ katvā kathenti. Kiñcideva sikkhāpadanti ‘‘ekamūlakena bhavitabbaṃ, ettakaṃ velaṃ ekasmiṃyeva ṭhāne nisīditabba’’nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

Tesūti kotūhalasālāyaṃ sannipatitesu nānātitthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti ‘‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’’tiādinā vuttavādī. Etthāti catūsu vādīsu. Yvāyaṃ idha uppajjatīti sambandho. Samāpattinti asaññībhavāvahaṃ vāyokasiṇaparikammaṃ, ākāsakasiṇaparikammaṃ vā rūpāvacaracatutthajjhānasamāpattiṃ, pañcamajjhānasamāpattiṃ vā. Nirodheti heṭṭhā vuttanayena saññānirodhe. Hetuṃ apassantoti yena hetunā asaññībhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave saññāya uppādo, tadubhayampi hetuṃ avisayatāya apassanto.


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411. 显示"彼住立"这的得义说"如"等。善因意为妙带义带利的因。那里意为在某堂。在种种渡处称为见解中专注为种种外道以尼耶字。或以尼克词作ka音为ya音如"边"。"此说什么彼说什么"这里有好奇喧闹为好奇，彼堂即好奇堂故说"从好奇生处"。前缀量随顺根义。此为以想为首说，所以摄取一切与想俱法，但那里心为主故说"心灭"。但因彼等不意趣以断方式究竟灭，及非境故说"刹那灭"。虽然彼也非彼等境，但依义说灭语住立在彼，所以应知如是说只对义得。彼意为增上想灭语。"称声"意为"啊佛威力，如是如手中庵摩罗果般显示即遮蔽生间因，且令弟子住立如是受持律仪"赞叹声遍至有顶。阿阇黎说。但现今见"世尊语称声遍全阎浮提（印度）"读。对应作意为以增上方式成为对应的行作。生间见解意为在彼彼出起时以非真设想贵重事作自见解而说。某学处意为作"应一根，如是时应坐一处"等某因学分而施设。灭语意为灭定语。
彼等意为在好奇堂集会的种种外道沙门婆罗门。某意为一些。前意为以"无因无缘人想生也灭也"等说论。这意为在四论。即这这里生起为关系。定意为导致无想有的风遍预作，或空遍预作色界第四禅定，或第五禅定。在灭意为在如前说方式想灭。不见因意为因不境故不见以何因在无想有想灭全不生，及以何因从彼死此五蕴有想生，彼二因。


Dutiyoti ‘‘saññā hi bho purisassa attā’’tiādinā vuttavādī. Nanti paṭhamavādiṃ. Nisedhetvāti ‘‘na kho pana metaṃ bho evaṃ bhavissatī’’ti evaṃ paṭikkhipitvā. Migasiṅgatāpasassāti evaṃnāmakatāpasassa. Tassa kira matthake migasiṅgākārena dve cūḷā uṭṭhahiṃsu, ‘‘isisiṅgo’’tipi tassa nāmaṃ. Asaññakabhāvanti muñchāpattiyā kiriyāmayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi ‘‘visaññī hutvā’’ti. Cattālīsanipāte āgatanayena migasiṅgatāpasavatthuṃ saṅkhepato dassetuṃ ‘‘migasiṅgatāpaso kirā’’tiādi vuttaṃ. Vikkhambhanavasena kilesānaṃ santāpanato attantapo. Dukkaratapatāya ghoratapo tibbatapo. Nibbisevanabhāvāpādanena sabbaso milāpitacakkhāditikkhindriyatāya paramadhitindriyo.Sakkavimānanti paṇḍukambalasilāsanaṃ sandhāyāha. Tañhi tathārūpapaccayā kadāci uṇhaṃ, kadāci thaddhaṃ, kadāci calitaṃ hoti. ‘‘Sakka…pe… patthetī’’ti ayoniso cintetvā pesesi. Bhaggoti bhañjitakusalajjhāsayo, adhunā pana ‘‘laggo’’ti pāṭhaṃ likhanti. Tena dibbaphassenāti hatthaggahaṇamattadibbaphassena. Tanti tathā saññāpaṭilābhaṃ. Evamāhāti evaṃ ‘‘saññā hi bho purisassa attā’’tiādinā ākārena saññānirodhamāha. Imināva nayena ito paresupi dvīsu ṭhānesu pāḷimāharitvā yojanā veditabbā.

Tatiyoti ‘‘santi hi bho samaṇabrāhmaṇā’’tiādinā vuttavādī. Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanappayogaṃ. Upakaḍḍhanaṃ āharaṇaṃ. Apakaḍḍhanaṃ apaharaṇaṃ . Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataṃ aggijuhanapubbakaṃ mantapadaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

Catutthoti ‘‘santi hi bho devatā mahiddhikā’’tiādinā vuttavādī. Yakkhadāsīnanti devadāsīnaṃ, yā ‘‘yogavatiyo’’tipi vuccanti, yoginiyotipi pākaṭā. Madaniddanti surāmadanimittakaṃ supanaṃ. Devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā, ussūreti attho. Tanti tathā supitvā vuṭṭhahanaṃ. Suttakāle devatānaṃ saññāpakaḍḍhanavasena nirodhaṃ samāpannā, pabuddhakāle saññupakaḍḍhanavasena nirodhā vuṭṭhitāti maññamānoti adhippāyo.


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第二意为以"友人想确为我"等说论者。彼意为第一论者。遮止意为如是以"友我此实不如是将有"拒绝。鹿角仙人意为如是名仙人。据说彼头顶生两角如鹿角形，彼名也为"仙角"。无想状意为以昏厥得作想方式离有想状。因为将说"成无想"。为略示四十集中来方式鹿角仙人事说"鹿角仙人确"等。因镇伏方式烧恼烦恼故自苦。因难行苦行故苦行猛烈苦行。因导致无享受故一切枯萎眼等利根性故最上制根。帝释殿意为关于黄伞石座。因为彼如是相缘故有时热，有时硬，有时动。"帝释...愿求"非理思考而送。破意为破善意乐，但今写"着"读。以彼天触意为以只手握天触。彼意为如是得想。如是说意为如是以"友想确为人我"等行相说想灭。以此理应知在这后二处引经关系。
第三意为以"友有沙门婆罗门"等说论者。阿闼婆那行意为阿闼婆那吠陀所制阿闼婆那者导致无想状行。近引意为取来。远引意为取去。行阿闼婆那意为行阿闼婆那吠陀所来以献火为前咒句以见斩首等说想灭。彼意为显示斩首等者，彼。
第四意为以"友有大神通天"等说论者。夜叉女意为天女，即说为"瑜伽女"，也显为瑜伽女。醉睡意为因饮醉缘睡。天供养意为以舞唱等天供。酒杯意为满杯酒。日意为过日，意为日高。彼意为如是睡醒。意趣为想睡时以天引想方式入灭，醒时以天引想方式出灭如是思。


Eḷamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāropi nirodhe. Ekena bhavitabbanti ekasabhāveneva bhavitabbaṃ. Na bahunāti na ca aññamaññaviruddhena bahuvidhena nānāsabhāvena bhavitabbaṃ. Tenāpi ekenāti ekasabhāvabhūtena tenāpi nirodhena. Aññenevāti tehi vuttākārato aññākāreneva bhavitabbaṃ. Soti ekasabhāvabhūto nirodho. Aññatra sabbaññunāti sabbaññubuddhaṃ ṭhapetvā. Idhāti kotūhalasālāyaṃ. Ayaṃ nirodho ayaṃ nirodhoti dvikkhattuṃ byāpanicchāvacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ. Aho nūnāti ettha ahoti acchariye nipāto, nūnāti anussaraṇe. Tasmā aho nūna bhagavāti anaññasādhāraṇadesanattā bhagavā nirodhampi aho acchariyaṃ katvā ārādheyya maññeti adhippāyo. Aho nūna sugatoti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ āmeḍitavacanaṃ. Acchariyatthopi hesa ahosaddo anussaraṇamukheneva poṭṭhapādena gahito. Tasmā vuttaṃ ‘‘anussaraṇatthe nipātadvaya’’nti. Tenāti anussaraṇatthamukhena pavattanato. ‘‘Aho…pe… sugato’’ti vacanena etadahosīti yojanā. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti sādhippāyaṃ yojanaṃ dassetuṃ ‘‘yo etesa’’ntiādimāha. Kāladesapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahutte sāmivacanaṃ, kusalasaddayoge cetaṃ bhummatthe daṭṭhabbaṃ. Kusalo nipuṇo chekoti pariyāyavacanametaṃ. Aho nūna katheyyāti acchariyaṃ katvā katheyya maññe. So sugatoti sambandho. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ ciṇṇavasībhāvattā. Sabhāvaṃ jānātīti nirodhasabhāvaṃ yāthāvato jānāti.

Ahetukasaññuppādanirodhakathāvaṇṇanā

412.Gharamajjheyevapakkhalitāti yathā gharato bahi gantukāmā purisā maggaṃ anotaritvā gharavivare samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃsampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgo aññatra vutto, idha pana tena vibhāgena payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepaparattā codanāyāti vuttaṃ ‘‘kāraṇasseva nāma’’nti. Yaṃ pana pāḷiyaṃ vuttaṃ ‘‘sahetū hi poṭṭhapāda sappaccayā purisassa saññā uppajjantipi nirujjhantipī’’ti, tattha sahetū sappaccayā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantīti dassanatthaṃ ‘‘nirujjhantipī’’ti vacanaṃ, na tu nirodhassa sahetusapaccayatādassanatthaṃ. Uppādoyeva hi sahetuko, na nirodho. Yadi hi nirodhopi sahetuko siyā, tassapi puna nirodhena bhavitabbaṃ aṅkurādīnaṃ puna aṅkurādinā viya, na ca tassa puna nirodho atthi, tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbaso anuppādanirodho, so ‘‘sahetuko’’ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti (dī. ni. 1.412) tato eva ca aṭṭhakathāyampi (dī. ni. aṭṭha. 1.413) vuttaṃ ‘‘saññāya sahetukaṃ uppādanirodhaṃ dīpetu’’nti. Etañhi pāḷivacanaṃ, aṭṭhakathāvacanañca anuppādanirodhaṃ sandhāya vuttanti daṭṭhabbaṃ. Sikkhāti hetvatthe paccattavacanaṃ, ya-kāralopo vā ‘‘saṅkhyāpi tamhā vanapattā pakkamitabba’’ntiādīsu (ma. ni. 

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如哑语意为这些自诩贤者语如盲愚语。四灭意为相互相违四灭。应一意为应只一性。非多意为不应相互相违多种不同性。且以彼一意为以成一性彼灭。正其他意为应以异于彼等所说行相。彼意为成一性灭。除一切知者意为除一切知佛。这里意为在好奇堂。此灭此灭二次遍说语作为显示师以自说庄严显明多种行相灭。啊愿意为这里啊为稀有不变词，愿为忆念。所以啊愿世尊意趣为因无他共说故世尊应令成就灭也啊稀有思。啊愿善逝这里也此理。且这里二次重复语因显示稀有。且这啊字为稀有义通过忆念布咤婆罗取。所以说"忆念义二不变词"。彼意为因通过忆念义转起。以"啊...善逝"语为此有为关系。为显示"彼彼字常关系"有意趣关系说"彼此"等。因时处人等分别多种故这些灭法属多，且这在善字相应应见处格。善巧微细聪明这为同义语。啊愿说意为思应作稀有说。彼善逝为关系。因修习力意为因在灭定修习自在。知自性意为如实知灭自性。
无因想生灭语释
412. 跌于家中意为如欲往家外人不至路于家隙平地露场即得跌，此如是成就义。无共因，共缘如是等分别他处说，但这里无用彼分别因是否定想无因故诘难故说"只因名"。但经中说"友因缘人想生也灭也"，那里有因缘生，但已生则灭，不住为显示故"灭也"语，非为显示灭有因缘。因为只生有因，非灭。因为如果灭也有因，彼也应再灭如芽等以再芽等，但彼无再灭，所以应知经义如说方式。且此理依刹那灭说。但依所限定时一切不生灭，彼应知"有因"因无如是行故。所以世尊说"一学想生，一学想灭"，从彼即在注中也说"为显示想有因生灭"。因为应见此经语注语说关于不生灭。学为因义主格，或略ya音如"数也从彼林叶应去"等。;

1.192) viya. Hetubhāvo cassā upari āvi bhavissati. Ekasaddo ca aññapariyāyo, na saṅkhyāvācī ‘‘ittheke sato sattassā’’tiādīsu (dī. ni. 1.85-91, 94-98; ma. ni. 3.21) viyāti āha ‘‘sikkhāya ekaccā saññā jāyantī’’ti. Sesapadesupi eseva nayo.

413.Vitthāretukamyatāti vitthāretukāmatāya. Pucchāvasenāti kathetukamyatāpucchāvasena, vitthāretukamyatāpucchāvasenāti vā samāso. ‘‘Poṭṭhapādassevāyaṃ pucchā’’ti āsaṅkāya ‘‘bhagavā avocā’’ti pāḷiyaṃ vuttaṃ. Saññāya…pe… dīpetuṃ tā dassentoti yojetabbaṃ . Tatthāti tassaṃ upari vakkhamānāya desanāya. Tatiyāti adhipaññāsikkhā āgatāti sambandho. ‘‘Ayaṃ…pe… desitoti ettha sammādiṭṭhisammāsaṅkappavasena āgatā. Kasmāti ce? Pariyāpannattā, sabhāvato, upakārato ca yathārahaṃ paññākkhandhe avarodhattā saṅgahitattāti adhippāyo. Tathā hi cūḷavedallasutte vuttaṃ ‘‘yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo , ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 

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1.192.。且彼因性将在上显明。且一字为他义，非数义如"如是一些有情"等故说"以学一些想生"。余句中也此理。
413. 欲详说意为以欲详说。以问方式意为以欲说问方式，或以欲详说问方式复合。因疑虑"此布咤婆罗问"经中说"世尊说"。想...为显示，彼显示应关系。那里意为在彼上将说教说。第三意为增上慧学已来为关系。"此...说"此中以正见正思惟方式已来。若问何故？意趣为因所属、自性、资助故如理摄于慧蕴故包摄。如是在小吠陀罗经说"贤优婆塞正见及正思惟，此法摄于慧蕴"。

1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito. Itarā pana tassā sambhārabhāvena ānītāti ayamattho pāḷivasena veditabbo.

Pañcakāmaguṇikarāgoti pañca kāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena nasamuppanno yo koci kāmacāro, yā kāci lobhuppatti. Adhunā pana ‘‘asamuppannakāmarāgo’’ti pāṭho, so ayuttova atthato viruddhattā. Kāmarāgo cettha visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, kāmacāro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro. Kāmanaṭṭhena, kāmesu pavattanaṭṭhena ca kāmacāro. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā. Yasmā ubhayesampi sahacaraṇañāyena kāmasaññābhāvo hoti, tasmā ‘‘kāmasaññā’’ti paduddhāraṃ katvā tadubhayameva niddiṭṭhanti veditabbaṃ. ‘‘Tatthā’’tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ, asamuppannakāmacārasseva vā idhādhippetabhāvadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva anāgāmimaggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati tassa aggamaggena samugghāṭitattā. Tasmā pañcakāmaguṇikarāgaggahaṇena itarassa sabbassa gahaṇaṃ na hotīti ubhayatthasādhāraṇena pariyāyena ubhayameva saṅgahetvā pāḷiyaṃ kāmasaññāggahaṇaṃ kataṃ, ato tadubhayaṃ sarūpato, visesato ca dassetvā sabbasaṅgāhikabhāvato ‘‘asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭatī’’ti vuttaṃ. Tasmāti asamuppannakāmacārasseva idha vaṭṭanato ayamattho veditabboti yojanā. Tassāti paṭhamajjhānasamaṅgino puggalassa. Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ ‘‘purimā’’ti idaṃ sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha ‘‘nirujjhatī’’ti vuttā anuppādassa adhippetattā. Tasmā anāgatameva dassetuṃ ‘‘anuppannāva nuppajjatī’’ti vuttaṃ.

Vivekajapītisukhasaṅkhātāti vivekajapītisukhehi saha akkhātā, na vivekajapītisukhānīti akkhātā. Taṃsampayuttā hi saññāyeva idhādhippetā, na vivekajapītisukhāni. Atha vā vivekajapītisukhakoṭṭhāsikāti attho. Saṅkhātasaddo hettha koṭṭhāsattho ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīsu (pārā. 89, 91) viya. Kāmacchandādioḷārikaṅgappahānavasena nānatthasaññāpaṭighasaññāhi nipuṇatāya sukhumā. Bhūtatāya saccā. Tadevatthaṃ dasseti ‘‘bhūtā’’ti iminā. Sukhumabhāvena, paramatthabhāvena ca aviparītasabhāvāti attho. Evaṃ byāsavasena yathāpāṭhamatthaṃ dassetvā samāsavasenapi yathāpāṭhameva dassento ‘‘atha vā’’tiādimāha. Samāsabyāsavasena hi dvidhā pāṭho dissati. ‘‘Kāmacchandādioḷārikaṅgappahānavasenā’’ti iminā sampayuttadhammānaṃ bhāvanānubhāvasiddhā, saññāya saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti dasseti. Bhūtatāyāti sukhumabhāvena, paramatthabhāvena ca aviparītatāya, vijjamānatāya vā. Vivekajehīti nīvaraṇavivekato jātehi. Idāni jhānasamaṅgīvasena vuttassa dutiyapadassa atthaṃ dassetuṃ ‘‘sā assā’’tiādi vuttaṃ. Sabbatthāti sabbavāresu.


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1.462. 虽然这里如说方式三学已来，但只显示以增上心学增上想灭。但其他带来为彼资粮，此义应依经理解。
五欲功德贪意为缘五欲分生起贪。未生欲行意为依现在生方式未生任何欲行、任何贪生。但现今读"未生欲贪"，彼不适因义相违。且这里欲贪因境界决定应见只缘欲功德贪，但欲行为禅爱有贪等分别一切贪行。以欲义、以转起欲义为欲行。因为一切三地法以可欲义为欲。因为二者以相随理为欲想性，所以应知作"欲想"词抽出显示彼二。"那里"等为从未生欲行显示五欲功德贪差别，或显示只未生欲行这里意趣。虽然五欲功德贪也未生以不还道断，但断彼时不一切贪去断因彼以上道断。所以取五欲功德贪不成取其他一切，以二义共通方式摄二经中作取欲想，所以显示彼二自性及差别因遍摄性说"但未生欲行在此处适合"。所以意为因只未生欲行这里适合应知此义为关系。彼意为具初禅人。同性意为以欲想等性平等，以此显示经中"前"这说依同设想。因为意趣不生故说未来这里"灭"。所以为显示只未来说"未生即不生"。
名为离生喜乐意为与离生喜乐同说，非说为离生喜乐。因为这里意趣只与彼相应想，非离生喜乐。或离生喜乐分意。因为这里名字为分义如"取称为偷未与"等。因欲贪等粗分断方式以种种想瞋想微细故微细。以真故真。显示彼义以此"真"。意为以微细性、胜义性无颠倒自性。如是显示如经义以分别方式后，为也显示如经以合说方式说"或"等。因为见二种读依合说分别方式。以此"因欲贪等粗分断方式"显示相应法修习威力成就，以镇伏盖方式了知想细微性。以真性意为以微细性、胜义性无颠倒，或以存在。离生意为从离盖生。现今为显示依具禅说第二句义说"彼彼"等。一切处意为一切句。;


Samāpajjanādhiṭṭhānaṃ viya vuṭṭhānampijhāne pariyāpannaṃ hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, āvajjanapaccavekkhaṇāni pana na jhānapariyāpannāni, tasmā jhānapariyāpannameva vasīkaraṇaṃ gahetvā ‘‘samāpajjanto, adhiṭṭhahanto, vuṭṭhahanto ca sikkhatī’’ti vuttaṃ. Tanti paṭhamajjhānaṃ. Tena…pe… jhānenāti idampi ‘‘sikkhā’’ti etassa saṃvaṇṇanāpadaṃ. Tenāti ca hetumhi karaṇavacanaṃ, paṭhamajjhānena hetunāti attho. Hetubhāvo cettha jhānassa vivekajapītisukhasukhumasaccasaññāya uppattiyā sahajātādipaccayabhāvo. Kāmasaññāya pana nirodhassa upanissayapaccayabhāvova. So ca kho suttantapariyāyena. Tathā ceva heṭṭhā saṃvaṇṇitaṃ ‘‘tathārūpāya paṭipattiyā vinā abhāvato’’ti etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti ettha nayo vutto, etena nayena. Sabbatthāti sabbavāresu.



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如入定、安住，出也属禅如法的坏刹那属法中，但警觉、省察不属禅，所以取只属禅自在故说"入定者、安住者、出者且学"。彼意为初禅。以彼...禅意也为此"学"的注释语。且以彼意为因位具格，意为以初禅因。且这里禅因性为与离生喜乐微细真想生为俱生等缘性。但对欲想灭只为亲依止缘性。且彼依经方式。且如是下注释"因无如是行故"以此方便意为以此初禅与彼相对想方式说"一学想生，一学想灭"此理，以此理。一切处意为一切句。

414. Idāni ākiñcaññāyatanaparamāya eva saññāya dassane kāraṇaṃ vibhāvento ‘‘yasmā panā’’tiādimāha. Yasmā idañca…pe… uddhaṭanti sambandho. Kesaṃ panidaṃ aṅgato sammasananti vuttaṃ ‘‘aṭṭhasamāpattiyā’’tiādi. Aṅgatoti jhānaṅgato. Idañhi anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgatova sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Atha ca panetaṃ vuttaṃ ‘‘idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa’’nti, tasmā lakkhaṇavacanametaṃ. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Kalāpatoti samūhato. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vutto hoti, tasmā ‘‘idañcā’’tiādinā aṅgatova sammasanaṃ dassetīti veditabbaṃ. Tasmāti saññāvaseneva aṅgato sammasanassa uddhaṭattā. Tadevāti ākiñcaññāyatanameva, na nevasaññānāsaññāyatanaṃ tattha paṭusaññābhāvato.

‘‘Yo’’ti vattabbe ‘‘yato’’ti vuttanti āha ‘‘yo nāmā’’ti yathā ‘‘ādimhī’’ti vattabbe ‘‘ādito’’ti vuccati atthe pariggayhamāne yathāyuttavibhattiyāva to-saddassa labbhanato. Nāma-saddo cettha kho-saddo viya vācāsiliṭṭhatāmattaṃ. Sassedanti sakaṃ, attanā adhigatajhānaṃ, tasmiṃ saññā sakasaññā, sā etassatthīti sakasaññīti vuttaṃ ‘‘attano paṭhamajjhānasaññāya saññavā’’ti. Īkāro cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako daṭṭhabbo. Tenevāha ‘‘anupubbena saññaggaṃ phusatī’’tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. Vibhattāvadhiatthe vā sāmivacanaṃ . Ettha pana ‘‘lokiyāna’’nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato kataṃ. Sesaṃ ‘‘kiccakārakasamāpattīna’’nti pana visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvatoti daṭṭhabbaṃ. Akiccakārakatā cassā ‘‘yatheva hi tattha saññā, evaṃ phassādayopī’’ti, ‘‘yadaggena hi tattha dhammā saṅkhārāvasesabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontī’’ti ca aṭṭhakathāsu (visuddhi. 1.287) paṭusaññākiccābhāvavacanato viññāyati. Svāyamattho paramatthamañjūsāya nāma visuddhimaggaṭīkāya āruppakathāyaṃ (visuddhi. ṭī. 

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414. 现今显明只以无所有处为最上想显示因说"但因"等。因此且...举为关系。但为显示这是谁的支分观察说"八定"等。支分意为禅支。因为此为逐法观相语。因为作逐法观者得定后只从支分作观察，且想不成为定任何支。然而说此"且此想为想如是从支分观察举"，所以此为相语。或支分意为分分，即说为逐法。聚意为总。但因为这里说依定彼彼想生灭时依支分彼说，所以应知以"且此"等显示只从支分观察。所以意为因依想从支分观察举。彼意为只无所有处，非非想非非想处因彼处无明想。
说"谁"时说"从谁"故说"谁名"如说"初"时说"从初"因在摄受义时只得如理语尾从字故。且这里名字如确字只为语言优美。自意为自己，自得禅，彼中想为自想，彼有此故具自想故说"有自初禅想者"。且这里应见伊音显示有殊胜禅想因上说为灭基础。所以说"次第触想顶"等。所以应知以彼彼具自想取显示在彼彼禅遍修习自在。
世间意为分别主格，或只主义。因为以何第一彼胜彼等，以彼第一彼等也胜。或限定界主格。但这里作"世间"修饰因不胜于出世间定作。但应见余"作业定"修饰因不胜于不作业定。且彼不作业性从注中说"如彼处想，如是触等"，"因为以何第一彼处法至于余行性故住于常观者不能观察状，以彼第一如下定法也不成能作明业"知无明想业。此义在胜义庄严名清净道注阿卢巴论中

1.286) ācariyena savisesaṃ vutto, tasmā tattha vuttanayeneva veditabbo. Keci pana ‘‘yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ samāpattīnaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānaṃ sādheti, tasmā sā akiccakārikā itarā kiccakārikā’’ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato, tasmā purimoyeva attho yutto. Kasmā cetaṃ tesamagganti āha ‘‘ākiñcaññāyatanasamāpattiya’’ntiādi. ‘‘Itī’’ti vatvā ‘‘lokiyānaṃ…pe… aggattā’’ti tassattho vutto, ‘‘aggattā’’ti ettha vā nidassanametaṃ.

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati sampiṇḍeti. Sampiṇḍanattho hi samudāyattho. Yasmā pana nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento ‘‘nikantiṃ…pe… nāmā’’ti vuttaṃ. Imā ākiñcaññāyatanasaññāti idāni labbhamānā ākiñcaññāyatanasaññā . Taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato nirujjheyyuṃ. Aññāti ākiñcaññāyatanasaññāhi aññā. Oḷārikāti tato thūlatarā. Kā pana tāti āha ‘‘bhavaṅgasaññā’’ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, evañca ākiñcaññāyatanasaññā nirujjheyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti, tato parampi yāva uparijhānasamāpajjanaṃ, tāva antarantarā bhavaṅgasaññā uppajjeyyuṃ, tā ca ākiñcaññāyatanasaññāhi oḷārikāti adhippāyo.

Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavārepi samāpajjanavasena pakappento eva. Na cetetīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato na pakappeti nāma. Pubbābhogavasena hi jhānaṃ pakappento idha ‘‘cetetī’’ti vutto. Abhisaṅkharontovāti tattha appahīnanikantikatāvasena āyūhanto eva. Nābhisaṅkharotīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato nāyūhati nāma. ‘‘Ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī’’ti hi evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekadvicittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya ‘‘abhisaṅkharonto evā’’ti vutto. Yasmā panassa tathā heṭṭhimajhānesu viya vā tattha pubbābhogo natthi, tasmā ‘‘na abhisaṅkharotī’’ti vuttaṃ. ‘‘Imassa bhikkhuno’’tiādi vuttassevatthassa vivaraṇaṃ. Tattha yasmā imassa…pe… atthi, tasmā ‘‘na ceteti, nābhisaṅkharotī’’ti ca vuttanti adhippāyo. Ābhogasamannāhāroti ābhogasaṅkhāto, ābhogavasena vā cittassa ārammaṇābhimukhaṃ, ārammaṇassa vā cittābhimukhaṃ anvāhāro. ‘‘Svāyamattho’’tiādinā tadevatthaṃ upamāya paṭipādeti. Puttagharācikkhaṇenāti puttagharassa ārocananayena.


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1.286. 由阿阇黎特别说，所以应如彼说方式知。但有些说"如下下定为上上定作安住业，非如是非想非非想处定不为任何作安住，所以彼不作业其他作业"，彼不适因为彼也成就观心调御等安住业，所以只前义适合。且为何此彼等顶说"无所有处定"等。说"如是"后说"世间...顶"为彼义，或这里"顶"为此显示。
规划意为安排。因为入禅者名为于自安排禅乐。造作意为努力积集。因为积集义为总义。但因为依爱胜执作用达顶，所以显示因以果方便说"爱...名"。此无所有处想意为现今得无所有处想。以超越彼为上禅故可有思造作应灭。其他意为异于无所有处想。粗意为比彼粗。但何为彼说"有分想"。因为只从无所有处出为上禅应有思造作，如是无所有处想应灭，且出以有分方式，从彼后乃至入上禅，其间间有分想应生，且彼比无所有处想粗意趣。
作意为以入非想非非想处禅一二心刹那方式只规划。不作意为如是如下禅或因无前行名不规划。因为依前行规划禅这里说"作"。只造作意为依彼未断爱作方式只努力。不造作意为如是如下禅或因无前行名不努力。因为"我生此禅、证此禅、入此禅"如是造作只为有着，非为无着，所以转起一二心刹那禅也因彼未断爱作说"只造作"。但因为彼无如是如下禅或彼前行，所以说"不造作"。"此比丘"等为显明只所说义。那里因为此...有，所以说"不作，不造作"意趣。转向作意意为名为转向，或依转向心向所缘，或所缘向心引导。以"此义"等以譬喻成立彼义。以告子家意为以告知子家方式。


Gantvā ādāya āgatanti sambandho. Pacchābhāgeti āsanasālāya pacchimadisāyaṃ ṭhitassa pitugharassa pacchābhāge. Tatoti puttagharato. Laddhagharamevāti yatonena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti amanasikātabbato, majjhe ṭhitattā ca. Puttagehaṃ viya nirodhasamāpatti manasikātabbato, pariyante ṭhitattā ca. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ amanasikaritvā. Puttagharasseva ācikkhaṇaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ amanasikaritvā parato nirodhasamāpattatthāya eva manasikāro daṭṭhabbo. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamopameyyatā vuttā ācikkhaṇenapi manasikārasseva jotanato. Na hi manasikārena vinā ācikkhaṇaṃ sambhavati.

Tājhānasaññāti ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanajhānasaññā. Nirodhasamāpattiyañhi yathārahaṃ catutthāruppakusalakiriyajavanaṃ dvikkhattumeva javati, na taduttari. Nirujjhantīti sarasavaseneva nirujjhanti, pubbābhisaṅkhārabalena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānampīti āha ‘‘aññā cā’’tiādi. Nuppajjanti yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti yathāvutte saññagge ṭhitabhāvena paṭipanno bhikkhu, so ca kho anāgāmī vā arahā vā dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipannoti attho. Anupubbanirodhavasena cittacetasikānaṃ appavattiyeva saññāvedanāsīsena ‘‘saññāvedayitanirodha’’nti vuttā. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti dasseti ‘‘vindati paṭilabhatī’’ti iminā. Atthato pana vuttanayena yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavattiyeva.

Niratthakatāya upasaggamattaṃ, tasmā saññā icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnamantare sampajānapadaṃ ṭhapitanti āha ‘‘nirodhapadena antarikaṃ katvā vutta’’nti. Tena vuttaṃ ‘‘anu…pe… attho’’ti, tena ayuttasamāsoyaṃ yathārutapāṭhoti dasseti. Tatrāpīti tasmiṃ yathāpadamanupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa puggalassa. Anteti yathāvuttāya nirodhapaṭipādanapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārino, iminā nirodhasamāpattisamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti. Tenāha ‘‘paṇḍitassa bhikkhuno’’ti. Vacanasesāpekkhā’ napekkhatā dvinnaṃ vikappānaṃ viseso.

Saṃvaṇṇanokāsānuppattito nirodhasamāpattikathā kathetabbā. Sabbākārenāti nirodhasamāpattiyā sarūpaviseso, samāpajjanako, samāpajjanaṭṭhānaṃ, samāpajjanakāraṇaṃ, samāpajjanākāroti evamādinā sabbappakārena . Tatthāti visuddhimagge (visuddhi. 

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去取来为关系。后分意为在坐堂后方住父家的后分。从彼意为从子家。只得家意为从此得施食，彼家只子家。如坐堂无所有处定因从彼如父家子家处的非想非非想处灭定可去。如父家非想非非想处定因不作意，且因住中。如子家灭定因作意，且因住边。不作意父家意为入过父家也不作意。如只告知子家一二心刹那应入非想非非想处也不作意为后灭定只作意应见。如是以不作意共性，以作意共性说譬喻所喻性因以告知也只显示作意。因为无作意不可能告知。
彼禅想意为转起一二心刹那非想非非想处禅想。因为在灭定如理第四无色善作速行只二次速行，不过彼。灭意为依自相即灭，但依前造作力上不生。如禅想，如是其他想也故说"且其他"等。不生如限定时意趣。如是行比丘意为如说住想顶方式行比丘，且彼为不还或阿罗汉具二果，三行寂止，十六种智行，九种定行这等力行灭成就行意。以次第灭力心心所不转以想受为主说"想受灭"。触意为这里触名为得获得以此"得获得"显示。但义以说方式如限定时一切心心所不转。
因无义只前缀，所以想即义。以灭字为间作说应说定字彼二间立正知字故说"以灭字为间说"。所以说"次第...义"，以此显示此为不适合复合如读文。那里也意为于彼如字次第安立也此差别义为关系。正知意为入彼彼定出依观察彼彼行方式了知人。最后意为如说灭成就行终。第二选择正知意为正知作者，以此显示入灭定比丘从始一切神变慧共成就慧作用。所以说"智比丘"。有待无待语余为二选择差别。
因得注释机会应说灭定论。一切相意为以灭定自性差别、入者、入处、入因、入相如是等一切种。那里意为清净道。

1.307) kathitatovāti kathitaṭṭhānato eva, tevīsatimaparicchedatoti attho, na idha taṃ vadāma punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo.

Pāḷiyaṃ evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho tatheva anujānananti katvā. Tenāha ‘‘suuggatitaṃ tayā’ti anujānanto’’ti.

415. Saññā aggā etthāti saññaggaṃ, ākiñcaññāyatanaṃ. Avasesasamāpattīsupi saññaggaṃ atthīti ettha pana saññaggabhāvo ‘‘saññagga’’nti vutto, saññāyeva agganti tulyādhikaraṇasamāso vā. ‘‘Puthū’’ti ayaṃ liṅgavipallāso, nikāralopo vāti vuttaṃ ‘‘bahūnī’’ti. ‘‘Yathā’’ti iminā karaṇappakārasaṅkhāto pakāraviseso gahito, na pakārasāmaññanti dasseti ‘‘pathavīkasiṇādīsū’’tiādinā. ‘‘Idaṃ vuttaṃ hotī’’tiādi tabbivaraṇaṃ. Jhānānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kasiṇānaṃ pana kathanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakatamabhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi ca kiriyā hotiyeva yathā ‘‘aññena maggena yānena dīpikāya gacchatī’’ti.

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññānirodhaṃ, na pana nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññagganti ekaṃ saññābhūtaṃ aggaṃ, eko saññaggabhāvo vā heṭṭhimāya saññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti hi saññaggaṃ, na saññāsu agganti. Yathā pana saññā aggo etthāti saññaggaṃ, ākiñcaññāyatanaṃ, evaṃ sesajhānampi. Yena ca nimittena jhānaṃ ‘‘saññagga’’nti vuttaṃ, tadeva saññāsaṅkhātaṃ nimittaṃ bhāvalopena, bhāvappadhānena vā idhādhippetaṃ. Dve vāreti dvikkhattuṃ. Satasahassaṃ saññaggānīti migapadavaḷañjananiddeso. Sesakasiṇesūti kasiṇānameva gahaṇaṃ nirodhakathāya adhikatattā, tato eva cettha jhānaggahaṇenapi kasiṇajjhānāni eva gahitānīti veditabbaṃ. Yathā ‘‘pathavīkasiṇena karaṇabhūtenā’’ti tadārammaṇikaṃ jhānaṃ anāmasitvā vuttaṃ, evaṃ ‘‘paṭhamajjhānena karaṇabhūtenā’’ti tadārammaṇaṃ anāmasitvā vadati. ‘‘Itī’’tiādinā tadevatthaṃ saṅgahetvā nigamanaṃ karoti. Sabbampīti ekavāraṃ samāpannajjhānasaññampi. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvānativattanato saṅgahaṃ katvā, samāpajjanavasena, sañjānanalakkhaṇena ca ekatāti vuttaṃ hoti. Aparāparanti punappunaṃ. Bahūni saññaggāni honti.

416. Paṭhamanaye jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni. Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Tatiyanaye ca yasmā paṭhamanayo oḷāriko, dutiyanayopi missakoti tadubhayaṃ asambhāvetvā accantasukhumagambhīraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni. Tayopete nayā maggasodhanavasena dassitā.

‘‘Ayaṃ panettha sāro’’ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Tathā hi ‘‘arahattaphalasaññāya uppādā’’tiādinā (dī. ni. aṭṭha. 

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1.307. 且从说处意为从第二十三品，意趣为因重复及文字繁重不在这里说彼。
经中"如是我"这里如是字为相义因作已取相显示。但"如是布咤婆陀"这里为许可义因作如是允许。所以说"善取由你为允许"。
415. 想顶在此为想顶，无所有处。其余定中也有想顶在此但想顶性说"想顶"，或想即顶为同格复合。"多"此为性转变，或无尼声故说"多"。以"如"此取作方式所说方式差别，非方式共相以"地遍等"等显示。"此说为"等为彼显明。禅虽适合作性因为最成就触想灭，但遍如何？彼等也适合。因为以何第一禅成就触灭，以彼第一遍也因不离彼。且作也有多作如"以其他道、车、灯去"。
一次意为一次。前想灭意为欲想灭，非名为灭定想灭。一想顶意为一想为顶，或一想顶性因下想殊胜性。因为想且彼顶为想顶，非想中顶。但如想顶在此为想顶，无所有处，如是余禅也。且以何相禅说"想顶"，彼名为想相以略性，或以性为主这里意趣。二次意为二遍。十万想顶为鹿足迹说。余遍意为只取遍因灭论主，从彼即这里以禅取也应知只取遍禅。如"以地遍为作"不触彼所缘说，如是"以初禅为作"不触彼所缘说。以"如是"等摄彼义作结。一切意为一次入禅想也。摄意为作摄因不离彼性以了别相，说为一以入方式及了别相。次第意为一再。多想顶为。
416. 第一理依增长以禅为基础观人显示想智。但第二理因为增进观合道生道智，所以依观道显示想智。且第三理因为第一理粗，第二理也杂故不设彼二为显示极微细深已生出世只依道果显示想智。此三理依道清净显示。
"但这里此为精要"为显明引三藏大湿婆长老说。如是以"阿罗汉果想生"等;

1.416) theravādānukūlameva upari attho saṃvaṇṇitoti. Ime bhikkhūti purimavādino bhikkhū. Tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttapaṭipāṭiyā tayo naye kathente bhikkhū sandhāya evaṃ thero vadati. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhā vuṭṭhānaṃ pucchati nāma. Nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā, anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero ‘‘poṭṭhapādo heṭṭhā’’tiādimāha. Tattha bhagavāti ālapanavacanaṃ.

Yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattivīthiyaṃ phalapaccavekkhaṇañāṇanti vuttaṃ ‘‘pacchā paccavekkhaṇañāṇa’’nti. ‘‘Idaṃ arahattaphala’’nti paccavekkhaṇañāṇassa uppattiākāradassanaṃ. Ayameva paccayo idappaccayo ma-kārassa da-kāraṃ katvā. Da-kārenapi pakatipadamicchanti keci saddavidū. So pana theravāde na phalasamādhisaññā evāti āha ‘‘phalasamādhisaññāpaccayā’’ti, arahattaphalasamādhisahagatasaññāpaccayāti attho. Kirāti anussaraṇatthe nipāto. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavoti pāḷiyaṃ ‘‘idappaccayā’’ti vuttaṃ. Evamidha dīghabhāṇakānaṃ matena phalapaccavekkhaṇāya ekantikatā dassitā. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭantī’’ti (ma. ni. aṭṭha. 1.175), tadetaṃ majjhimabhāṇakānaṃ matena vuttaṃ. Ābhidhammikā pana vadanti –

‘‘Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito;

Hīne kilese sese ca, paccavekkhati vā na vā’’ti. (abhidhammatthasaṅgahaṭṭhakathāyaṃ kammaṭṭhānasaṅgahavibhāge visuddhibhede);

Saññāattakathāvaṇṇanā



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1.416. 上述义只依长老说注释。此等比丘意为前说比丘。彼时转长部经到此处如说次第说三理诸比丘长老如是说指。问灭彼说后即问想智生名为实义问从灭出。且从灭出或以阿罗汉果生，或以不还果生，彼处想为主，彼后省察智故决定彼二长老说"布咤婆陀下"等。那里世尊意为呼格语。
如道路中生道果智时必有道果省察智，如是果定路中果省察智故说"后省察智"。"此阿罗汉果"为显示省察智生相。此缘为此缘作玛音为达音。达音也一些语法家欲本词。但彼长老说非只果定想故说"果定想缘"，意为阿罗汉果定俱想缘。实为回忆义不变词。因为省察属于随忆已得法。且这里以定为首取一切阿罗汉果以俱起理，无彼无省察可能故经中说"此缘"。如是这里显示依长诵者意果省察一定性。但小苦蕴经注中如是说"彼非一切圆满。因为一只省察已断烦恼，一只剩余烦恼，一只道，一只果，一只涅槃。但此五省察不得一或二不适"，彼依中诵者意说。但阿毗达磨者说 -
"智者省察道、果及涅槃，
省察或不省察劣烦恼及余"。
想自注释解释

417.‘‘Gāmasūkaro’’ti iminā vanasūkaramapaneti. Evañhi upamāvacanaṃ sūpapannaṃ hotīti. Desanāya saṇhabhāvena sārambhamakkhaissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena anuvilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādyālaṅkāravibhūsitaṃ viya ca hoti. Tadanupavisato ñāṇassa, tathābhāvā taṃsamaṅgino ca puggalassa tathābhāvāpatti, nirodhakathāya nivedanañcassa sirisayane pavesanasadisanti āha ‘‘saṇhasukhuma…pe… ārāpitopī’’ti. Tatthāti tissaṃ nirodhakathāyaṃ. Mandabuddhitāya sukhaṃ na vindanto alabhanto, ajānanto vā. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhinti attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā ‘‘ediso me attā’’ti anujānāpetvā, attano laddhiyaṃ patiṭṭhāpetvāti vuttaṃ hoti.

Pāḷiyaṃ kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu attānesu kataraṃ attānaṃ paccesīti attho. ‘‘Desanāya sukusalo’’ti iminā ‘‘avassaṃ me bhagavā laddhiṃ viddhaṃsessatī’’ti tassa manasikāraṃ dasseti. Pariharantoti viddhaṃsanato apanento, arūpī attāti attano laddhiṃ nigūhantoti adhippāyo. Pāḷiyaṃ ‘‘oḷārikaṃ kho’’tiādimhi paribbājakavacane ayamadhippāyo – yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato ‘‘oḷāriko attā’’ti pacceti attavādī, annapānopaṭṭhānatañcassa parikappetvā ‘‘sassato’’ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino ‘‘annamayo, pānamayo’’ti ca dvidhā voharanti, tasmā paribbājako taṃ attavādimataṃ attānaṃ sandhāya ‘‘oḷārikaṃ kho’’tiādimāhāti.

‘‘Oḷāriko ca hi te poṭṭhapāda attā abhavissā’’tiādimhi bhagavato vacane cāyamadhippāyo – yadi attā rūpī bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato, rūpadhammānañca asañjānanasabhāvattā. Rūpī ca samāno yadi tava matena nicco, saññā ca aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā , evampi ‘‘aññā saññā, añño attā’’ti saññāya abhāvato acetanova attā hoti, tasmā esa attā na kammassa kārako, na ca phalassa upabhuñjanakoti āpannamevāti imaṃ dosaṃ dassento bhagavā ‘‘oḷāriko cā’’tiādimāhāti. Tatthāti ‘‘rūpī attā’’ti vāde. Paccāgacchatoti sesakiriyāpekkhāya kammattheyeva upayogavacanaṃ, paccāgacchatoti ca paccāgacchantassa, jānantassa, paṭicca vādena pavattassāti vā attho. ‘‘Aññā ca saññā uppajjati, aññā ca saññā nirujjhantī’’ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhanakaṃ nāma atthīti codanaṃ sodhetuṃ ‘‘catunnaṃ khandhāna’’ntiādi vuttaṃ. Satipi nesaṃ ekālambaṇavatthukabhāve uppādanirodhādhikārattā ekuppādanirodhabhāvova vutto. Aparāparanti poṅkhānupoṅkha.

418-

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417. "村猪"以此除去林猪。如是譬喻语成善配。以说柔细性清净奋激、覆藏等垢故闻所成智如沐浴，以微细性如涂油，以三相击打如庄严耳环等饰。彼能入智，如是性得具彼人如是性，告知灭论如入吉祥床故说"柔细...乃至...令入"。彼处意为于彼灭论中。因钝慧性不得乐，不得，或不知。因垢染如粪处。自见意为自见。取许意为取许可令许可"如是我我"，说为安立于自见。
经中"何者"意为粗大、意生、无色三我论依三种我中何我汝期待。"说善巧"以此显示彼作意"世尊必毁我见"。避意为从毁除，意趣为隐藏无色我为自见。经中"粗大"等遍行者语此意趣 - 因取四相续色相续为一性因色性期待"粗大我"为我论者，且设想彼食饮侍奉思"常"，且因色性智得想异性，彼吠陀论者说"食作、饮作"为二种，所以遍行者指彼我论者意说"粗大"等。
"若有汝布咤婆陀粗大我"等世尊语此意趣 - 若我有色性，如是色为我，非有想因想无色性，且色法无了知性。且有色如汝意常，且想转起次第彼彼处灭因有灭无常，如是也因无想"异想、异我"我成无心，所以此我非作业者，且非受果者即成故世尊显示此过说"且粗大"等。彼处意为"色我"说中。返意为余作用期待对格语，返意为返者，知者，或随说转起义。"异想生，异想灭"为何说，岂非生前灭，且无已生不灭名为有故为显清净诘难说"四蕴"等。虽有彼等一所缘事性因说生灭胜义只说一生灭性。次第意为相续。
418.

420. Pāḷiyaṃ manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati. Yaṃ vedavādino ‘‘ānandamayo , viññāṇamayo’’ti ca dvidhā voharanti. Tatrāpīti ‘‘manomayo attā’’ti vādepi. Dose dinneti ‘‘aññāva saññā bhavissatī’’tiādinā dose dinne attano laddhiṃyeva vadanto ‘‘arūpiṃ kho’’tiādimāhāti sambandho. Idhāpi purimavāde vuttanayena ‘‘yadi attā manomayo sabbaṅgapaccaṅgī ahīnindriyo bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato’’tiādi sabbaṃ dosadassanaṃ veditabbaṃ. Tamatthañhi dassento bhagavā ‘‘manomayo ca hi te poṭṭhapādā’’tiādimavoca. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti? Tampi vissajjitvā puna arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ ‘‘tato so arūpī attāti evaṃladdhiko samānopi…pe… ādimāhā’’ti heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti kāraṇantarampi dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Saññā nappatiṭṭhātīti ārammaṇe sañjānanavasena saññā na patiṭṭhāti, ārammaṇe saññaṃ na karotīti vuttaṃ hoti. Saññāpatiṭṭhānakāleti etthāpi ayaṃ nayo.

Tatrāpīti ‘‘arūpī attā’’ti vādepi. Saññāyāti pakatisaññāya, evaṃ bhadantadhammapālattherena (dī. ni. ṭī. 

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420. 经中"意生"意为依禅意意生。因为无关外缘，彼以意生故意生。指色界生身说。彼吠陀论者说"乐作、识作"为二种。那里也意为于"意生我"说也。给过意为以"将有异想"等给过说自见即说"无色"等为关系。这里也应以前说方式知一切过显示"若我意生具一切支分无缺根将有，如是色为我，非有想因想无色性"等。因为显示彼义世尊说"若有汝布咤婆陀意生"等。但为何此遍行者先承认粗大我后舍彼见再承认意生我？舍彼后再承认无色我？此因缘虽上说"从彼彼有无色我如是见者也...等"，但这些外道名为无定心如立桩于糠堆如动故为显示其他因缘说"如名"等。想不住意为依了知于所缘想不住，说为于所缘不作想。想住时意为这里也此理。
那里也意为于"无色我"说也。想意为本想，如是尊者法护。;

1.418-420) vuttaṃ. Aññasmiṃ titthāyatane uppādanirodhanti hi sambandho. Tena vedikānaṃ matena nānakkhaṇe uppannāya nānārammaṇāya saññāya uppādanirodhamicchatīti dasseti. Keci pana ‘‘ācariyasaññāyā’’ti paṭhanti, tadayuttaṃ atthassa viruddhattā, therena ca anuddhaṭattā. Aparāparaṃ pavattāya saññāya uppādavayadassanato uppādanirodhaṃ icchati. Tathāpi ‘‘saññā saññā’’ti pavattasamaññaṃ ‘‘attā’’ti gahetvā tassa avicchedaṃ parikappento sassataṃ maññati. Tenāha ‘‘attānaṃ pana sassataṃ maññatī’’ti. Tasmāti aparāparaṃ pavattasaññāya nāmamattena sassataṃ maññanato. Saññāya uppādanirodhamatte aṭṭhatvā taduttari sassataggāhassa gahaṇato dosaṃ dassetīti adhippāyo. Tathevāti yathā ‘‘rūpī attā, manomayo attā’’ti ca vādadvaye attano asaññatā, evañcassa ‘‘acetanatā’’tiādidosappasaṅgo dunnivāro , tatheva imasmiṃ vādepīti attho. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā, nivāritañāṇacārattāti vuttaṃ hoti. Yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena ‘‘attā’’ti ca ‘‘nicco’’ti ca abhinivissa voharati, taṃ ekattasaññitaṃ santatighanaṃ, samūhaghanañca vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, so ca sabbena sabbaṃ titthiyānaṃ natthi. Tasmā ayampi paribbājako tādisassa ñāṇaparipākassa abhāvato vuccamānampi nānattaṃ nāññāsīti āha ‘‘taṃ nānattaṃ ajānanto’’ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti vedikānaṃ mataṃ. Saññāya uppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā diṭṭhimaññanāya maññati. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti idaṃ kāraṇaṃ passantena bhagavatā ‘‘dujjānaṃ kho’’tiādi vuttanti dassento ‘‘athassa bhagavā’’tiādimāha.


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1.418-420. 说。因为关系为"在其他外道处生灭"。以此显示依吠陀者意欲异刹那生异所缘想生灭。但一些读"阿阇黎想"，彼不适因义相违，且长老未引。欲从次第转想显示生灭因见生灭。如是也取"想想"转共称为"我"设想彼不断思常。所以说"但思我常"。所以意为因次第转想只名思常。意趣为显示过因不住想生灭量更上取常执。如是意为如"色我、意生我"二说自无想性，如是且彼"无心性"等过难避免，如是此说也。邪见意为名为我见邪执。胜意为因无始时修习压制，说为障碍智行。以何相续密、聚密欺愚者依相续方式转法聚依邪执执著"我"及"常"言说，彼名为一性相续密、聚密分别如实知为密分别，且彼一切外道皆无。所以此遍行者因无如是智成熟虽说异性不知故说"不知彼异性"。想名此异所缘异刹那生、灭为吠陀者意。见想生灭也设想想作想为我因无如说密分别作常以见思思。且如是彼柔细最深法性不知即世尊见此因说"难知"等显示说"然后世尊"等。


Diṭṭhiādīsu ‘‘evameta’’nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ ‘‘evameta’’nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci.‘‘Aññathāyevā’’tiādi tesaṃ diṭṭhiādīnaṃ vibhajja dassanaṃ. Tattha aññathāyevāti yathā ariyavinaye antadvayaṃ anupagamma majjhimapaṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa cāpi aniccatādi, tato aññadeva paramatthato avijjamānaṃ attasassatādikaṃ tayā khamate ceva ruccate cāti attho. Ābhuso yuñjanaṃ āyogo. Tena vuttaṃ ‘‘yuttapayuttatā’’ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā. Ācariyassa bhāvo ācariyakaṃ, yathā tathā ovādānusāsanaṃ, tadassatthīti ācariyako yathā ‘‘saddho’’ti āha ‘‘aññatthā’’tiādi. Aññasmiṃ titthāyatane tava ācariyabhāvo atthīti yojanā. ‘‘Tenā’’tiādi saha yojanāya yathāvākyaṃ dassanaṃ. ‘‘Ayaṃ paramattho, ayaṃ sammutī’’ti imassa vibhāgassa dubbibhāgattā dujjānaṃ etaṃ nānattaṃ. ‘‘Yajjetaṃ dujjānaṃ tāva tiṭṭhatu, aññaṃ panatthaṃ bhagavantaṃ pucchāmī’’ti cintetvā tathā paṭipannataṃ dassetuṃ ‘‘atha paribbājako’’tiādi vuttaṃ. Añño vā saññātoti saññāsabhāvato aññasabhāvo vā attā hotūti attho. Adhunā pana ‘‘aññā vā saññā’’ti pāṭho dissati. Assāti attano.

Lokīyati dissati, patiṭṭhahati vā ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti ‘‘sassato attā ca loko cā’’tiādi (dī. ni. 

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见等中"如是此"见执著为见。彼前分为"如是此"依思惟方式忍为忍。如是喜为喜。"实异"等为彼等见等分别显示。彼处实异意为如圣律不近二边依中道方式见，从彼实异。实他意为胜义有蕴处等，且彼无常等，从彼实他胜义无我常等为汝忍且喜义。极励为加行。所以说"已励励性"。行意为胜义思等遍行者行。阿阇黎性为阿阇黎性，如是教诫训诫，有彼为有阿阇黎如"信"故说"异处"等。在其他外道处汝有阿阇黎性为关系。"所以"等与关系如语显示。"此胜义，此俗谛"此分别难分别故难知此异性。"若此且难知，我问世尊其他义"思已如是行显示说"然后遍行者"等。异想性意为从想性异性或我义。但现见"异想"读。彼意为我的。
显示见或住此福罪及彼果为世间，我。因为彼欲彼为作者及受者。见趣意为"我及世间常"等;

1.31; udā. 55) nayapavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi taṃ saṃvattanako, so ‘‘taṃ nissito’’ti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva nayena na dhammanissitatāpi saṃvaṇṇetabbā. Brahmacariyassa ādi ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā ‘‘vinayo eva venayiko’’ti (pārā. aṭṭha. 8). Tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Sabbampi vākyaṃ antogadhāvadhāraṇaṃ tassa avadhāraṇaphalattāti vuttaṃ ‘‘ādimatta’’nti. Tadidha adhisīlasikkhāva. Sā hi sikkhattayasaṅgahite sāsanabrahmacariye ādibhūtā, na aññattha viya ājīvaṭṭhamakādi ādibrahmacariyakanti dasseti ‘‘adhisīlasikkhāmatta’’nti iminā. Nibbindanatthāyāti ukkaṇṭhitabhāvāya. ‘‘Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyā’’ti vadanti. Apica abhijānanāyāti abhiññāpaññāvasena jānanāya. Taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha ‘‘paccakkhakiriyāyā’’ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhatthāya. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ.

Kāmaṃ taṇhāpi dukkhasabhāvā eva, tassā pana samudayabhāvena visuṃ gahitattā ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Pabhāvanatoti uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha ‘‘sappaccayā’’ti. Appavattīti appavattinimittaṃ. Na pavattanti ettha dukkhasamudayā, etasmiṃ vā adhigateti hi appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati, tadatthañca sā paṭipajjitabbāti dukkhanirodhagāminipaṭipadā. Maggapātubhāvoti maggasamuppādo. Phalasacchikiriyāti phalassādhigamavasena paccakkhakaraṇaṃ. Taṃ ākāranti taṃ tuṇhībhāvasaṅkhātaṃ gamanaliṅga ārocento viya, na pana abhimukhaṃ āroceti.



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1.31. 见趣转。因为此见执不依现法等义因不导彼。因为若彼导者，彼应得说"依彼"如彼福智资粮。以此理也不应注释依法性。梵行始为始梵行，彼即始梵行如"律即律者"。所以说"名为三学"等。一切语含限定因彼限定果故说"只始"。那这里只增上戒学。因为彼摄三学之教梵行为始，非如他处活命八等为始梵行故以"只增上戒学"此显示。为厌意为为厌离性。"为证知意为依遍知知方式为证知。为正觉意为依决断断遍知方式为觉知"说。又为证知意为依证智慧方式知。但彼即轮回现证故说"现证作"。为正觉意为依遍知现观方式为通达。见执因轮回轮入故,及彼轮结故不导厌离、离欲、灭、寂止。如是应见不导证智、正觉、涅槃。
虽然爱也只苦性，但彼取为集性别故说"除爱"。从生意为从生。爱虽生苦只与无明等其他缘俱生，非独故说"有缘"。不转意为不转因。此苦集不转，或得此故不转。苦灭涅槃去，且彼应行故苦灭道。道现意为道生。果证意为依得果方式现证。彼相意为如说彼默然行相，但非面告。

421. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ. Manogaṇādīnaṃ visesanassa napuṃsakaliṅgena niddiṭṭhattā ‘‘vācāya sannitodakenā’’ti vuttaṃ. Tenāha ‘‘vacanapatodakenā’’ti. Atha vā ‘‘vācāyā’’ti idaṃ ‘‘sannitodakenā’’ti ettha karaṇavacanaṃ daṭṭhabbaṃ. ‘‘Vacanapatodakenā’’ti hi vacanena patodakenāti attho, ‘‘vācāyā’’ti vā sambandhe sāmivacanaṃ. Vācāya sannitodanakiriyāya sajjhabbharitamakaṃsūti yojetabbaṃ. ‘‘Sajjhabbharita’’nti etassa ‘‘saṃ adhi abhi aribha’’nti padacchedo, samantato bhusaṃ aritanti attho, satamattehi tuttakehi viya vividhehi paribbājakavācātodanehi tudiṃ sūti vuttaṃ hoti. Tathā hi vuttaṃ ‘‘upari vijjhiṃsū’’ti. Sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, na pakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ. Atthato vevacanameva taṃ padattayaṃ. Navalokuttaradhammesūti visaye bhummaṃ, te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmaniyatanti lokuttaradhammasampāpananiyāmena niyataṃ. Idāni pana ‘‘lokuttaradhammaniyāmata’’nti pāṭho, so na porāṇo ācariyena anuddhaṭattā. Kasmā panesā paṭipadā dhammaṭṭhitatā dhammaniyāmatāti āha ‘‘buddhānañhī’’tiādi. Sāti paṭipadā. Edisāti ‘‘dhammaṭṭhitata’’ntiādinā vuttappakārā.

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā

422. Hatthiṃ sāreti dametīti hatthisārī, hatthācariyo. Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Abhidhammiko kiresa. Kusaloti pubbepi buddhasāsane kataparicayatāya cheko. Tādise citteti gihibhāvacitte. Itaro pana taṃ sutvāva na vibbhami, pabbajjāyameva abhiramīti adhippāyo. Gihibhāve ānisaṃsakathāya kathitattāti ettha sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre vibbhamīti adhippāyo gahetabbo. Kammasarikkhakena hi kammaphalena bhavitabbaṃ. Kathentānanti anādare sāmivacanaṃ. Mahāsāvakassa kathiteti mahāsāvakabhūtena mahākoṭṭhikattherena apasādanavasena kathite, kathananimittaṃ patiṭṭhaṃ laddhuṃ asakkontoti attho. ‘‘Vibbhamitvā gihī jāto’’ti idaṃ sattamavāramiva vuttaṃ. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.3 cittahatthattheravatthu) pana kudālapaṇḍitajātake (jā. aṭṭha. 1.1.7 kuddālajātakavaṇṇanā) ca chakkhattumeva vibbhamanavāro vutto. Gihisahāyakoti gihikāle sahāyako. Apasakkantopi nāmāti api nāma apasakkanto, gārayhavacanametaṃ. Pabbajituṃ vaṭṭatīti pabbajjā vaṭṭati.

423.Paññācakkhunonatthitāyāti suvuttaduruttasamavisamadassanasamatthassa paññācakkhuno abhāvena. Yādisena cakkhunā so ‘‘cakkhumā’’ti vutto, taṃ dassetuṃ ‘‘subhāsitā’’tiādi vuttaṃ. Ayaṃ aṭṭhakathāto aparo nayo – ekaṃsikāti ekantikā, nibbānavahabhāvena nicchitāti vuttaṃ hoti. Paññattāti vavatthapitā. Na ekaṃsikāti na ekantikā nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo. Ayamattho hi ‘‘kasmā cete poṭṭhapāda mayā ekaṃsikā dhammā desitā paññattā, ete poṭṭhapāda atthasaṃhitā…pe… nibbānāya saṃvattantī’’tiādisuttapadehi saṃsandati sametīti.

Ekaṃsikadhammavaṇṇanā



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421. 周遍执持方式刺穿为善刺。因说意群等别以中性故说"以语善刺"。所以说"以语刺"。或"以语"此应见于"以善刺"此具格语。因为"以语刺"意为以语刺义，或"语"关系为属格。应关系语善刺作以遍充满作。"遍充满"此词分为"遍胜极充"，意为周遍极充，如以百针般以种种遍行者语刺刺故说。如是说"上刺"。自性有意为胜义性得，非如自性等不得。实意为真。如是意为不颠倒。义即彼三词同义。于九出世法意为处格，作彼法为境。住自性意为住立自性，意为生彼。出世法决定定意为以出世法令达决定定。但现读"出世法决定性"，彼非古因阿阇黎未引。但为何此行法住性法决定性说"因为诸佛"等。彼意为行。如是意为所说"法住性"等相。
智象舍利弗布咤婆陀事注
422. 调象驯意为象调，象师。微妙余义意为蕴处等微妙智行法。因为此阿毗达磨者。善意为因前已佛教作习故巧。如是心意为居家心。但彼闻彼不即还俗，喜于出家为意趣。因说居家功德语此中因令持戒比丘如是说还俗，今也自成持戒即六次还俗意趣应取。因为应以业相似业果。说者意为不敬属格。大声闻说意为大声闻者大拘絺罗长老以呵责方式说，意为不能得说因住立。"还俗成俗人"此如说第七次。但法句注及锄智本生注只说六次还俗次。俗友意为俗时友。即退意为竟退，此呵责语。出家适意为出家适。
423. 因无慧眼意为因无能见善说恶说同不同慧眼。以何眼彼说"有眼"，为显示说"善说"等。此注别理 - 一向意为决定，意为说以涅槃运决定。施设意为确立。非一向意为非决定因入轮回意趣为以涅槃运非决定。因为此义与"为何波咤婆陀我说施设彼一向法，波咤婆陀彼有义...乃至...转向涅槃"等经文调和合。
一向法注

425.‘‘Kasmā ārabhī’’ti kāraṇaṃ pucchitvā ‘‘aniyyānikabhāvadassanattha’’nti payojanaṃ vissajjitaṃ. Phale hi siddhe hetupi siddho hotīti, ayaṃ ācariyamati (dī. ni. ṭī. 1.425) apare pana ‘‘edisesu atthasaddo kāraṇe vattati, hetvatthe ca paccattavacanaṃ, tasmā aniyyānikabhāvadassananti ettha aniyyānikabhāvadassanakāraṇā’’ti atthamicchanti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa. Vaṭṭadukkhapariyosānaṃ gacchati etāyāti niṭṭhāti hi vimutti vuttā ‘‘goṭṭhā paṭṭhitagāvo’’ti (ma. ni. 1.156) mahāsīhanādasuttapade viya ṭhā-saddassa gatiatthe pavattanato. Niṭṭhāmaggo ca idha uttarapadalopena ‘‘niṭṭhā’’ti adhippeto. Tasseva hi niyyānikatā, aniyyānikatā ca vuccati, na niṭṭhāya. Niyyātīti niyyānikā ya-kārassa ka-kāraṃ katvā. Anīyasaddo hi bahulaṃ kattutthābhidhāyako, na niyyānikā aniyyānikā, tassā bhāvo tathā. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vūpasamoti attho, niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo sabhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ.

‘‘Sabbe hī’’tiādi tadatthavivaraṇaṃ. Amataṃ nibbānaṃ niṭṭhamiti paññapeti yathāti sambandho. Lokathūpikādivasena niṭṭhaṃ paññapentīti ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti. Lokathūpikā nāma brahmabhūmi vuccati lokassa thūpikasadisatāparikappanena. Keci pana ‘‘nevasaññānāsaññāyatanabhūmiṃ lokathūpikā’’ti vadanti, tadayuttaṃ aṭṭhakathāsu tathā avacanato. Ādisaddena cettha ‘‘añño puriso, aññā pakatī’’ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano asakattani avaṭṭhānaṃ mokkho, kāyavipattikati jātibandhānaṃ apavajjanavasena appavatto mokkho, parena purisena palokatā mokkho, taṃsamīpatā mokkho, taṃsamāyogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Tasmiṃ tasmiñhi samaye niṭṭhaṃ apaññapento nāma natthi. Brāhmaṇānaṃ paṭhamajjhānabrahmaloko niṭṭhā. Tattha hi nesaṃ niccābhiniveso yathā taṃ bakassa brahmuno, (ma. ni. 

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425. "为何开始"问因缘后"为见非出离性"答目的。因为果成就因也成就，此阿阇黎意。但他们欲"如是处义词用于因，且主格语用于因义，所以为见非出离性此中因见非出离性"义。所施设究竟意为所说解脱道。以此去轮回苦终为究竟如是说解脱因去义词转如"从牛舍去牛"大狮子吼经句。究竟道此中因略后词意为"究竟"。因为说彼出离性非出离性，非究竟。出离为出离以轧声作迦声。因为亚音词多说作者义，非出离为非出离，彼性如是。或出离为出去出离，意为轮回苦寂，即出离为出离，非出离为非出离，彼即性自性非出离性，应关系为见彼义。
"因为一切"等为显彼义。关系为如施设不死涅槃为究竟。依世塔等方式施设究竟意为取"涅槃涅槃"只语共称如是施设。世塔名说梵界因设想如世塔相似。但一些说"非想非非想处地为世塔"，彼不适因注中不如是说。此中等词应见摄"异补特伽罗、异自性"如是知自性补特伽罗解脱，离觉等德我住于无作者性解脱，依离身坏种姓缚方式无转解脱，为他补特伽罗视解脱，彼近性解脱，彼相应解脱等。因为彼彼时实无不施设究竟者。婆罗门初禅梵界究竟。因为如彼婆迦梵天，彼处彼等常执著。;

1.501) vekhanasāditāpasānaṃ ābhassarā, sañcayādiparibbājakānaṃ subhakiṇhā, ājīvakānaṃ ‘‘anantamānaso’’ti parikappito asaññībhavo. Imasmiṃ pana sāsane arahattaṃ niṭṭhā, sabbepi cete diṭṭhivasena brahmalokādīni arahattamaññanāya ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti, na pana paramatthato nesaṃsamaye nibbānapaññāpanassa labbhanatoti āha ‘‘sā ca na niyyānikā’’tiādi. Yathāpaññattāti yena yena pakārena paññattā, paññattappakārā hutvāti attho. Na niyyātīti ‘‘yenākārena niṭṭhā pāpuṇīyatī’’ti tehi paveditā, tenākārena tassā apattabbatāya na niyyāti. Paṇḍitehi paṭikkhittāti ‘‘nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato’’ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepakāraṇavacanaṃ, yasmā tehi paññattā niṭṭhā paṭipadā na niyyāti na gacchati, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati, tasmā paṇḍitehi paṭikkhittāti attho. Tanti aniyyānikabhāvaṃ.

Jānaṃ, passanti ca puthuvacanavipariyāyoti āha ‘‘jānantā passantā’’ti. Gacchantādisaddānañhi ‘‘yā pana bhikkhunī jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’tiādīsu (pāci. 1024) liṅgavasena vipariyāyo, jānantīti attho. ‘‘Yācaṃ adadamappiyo’’tiādīsu (pārā. 346; jā. 1.

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1.501. 维佉那等苦行者为光音天，散若等遍行者为遍净天，邪命外道设想"无边意"为无想有。但此教中阿罗汉为究竟，且一切彼等依见以梵界等思阿罗汉取"涅槃涅槃"只语共称如是施设，但胜义于彼等时不得施设涅槃故说"且彼非出离"等。如施设意为以何何方式施设，意为成为施设方式。不出去意为"以何相究竟可达"彼等所说，以彼相不可得彼故不出去。智者所拒意为"此非究竟行因不越轮回"为佛等智者所拒。转意为说拒因，因为彼等所设究竟行不出去不去，反而令具彼补特伽罗流转轮回故转，所以智者所拒义。彼意为非出离性。
知及见为复数语转故说"知者见者"。因为去等词如"若比丘尼知有比丘园不告而入"等依性转，意为知者。"乞不与不爱"等;;

7.55) vibhattivasena, yācantassāti attho. Idha pana puthuvacanavasenāti veditabbaṃ. Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa jeṭṭhabhāvato, dassanamappadhānaṃ tassa saṃsayānubandhattāti ayaṃ kamo vutto ‘‘jānaṃ passa’’nti. Tenettha jānanena dassanaṃ viseseti. Evañhi diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti ekato adhippāyadassanaṃ sūpapannaṃ hoti. Ayañhetthādhippāyo ‘‘kiṃ tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthī’’ti. Jānanti vā tassa lokassa anumānavisayataṃ vuccati, passanti paccakkhato visayataṃ. Idaṃ vuttaṃ hoti ‘‘api tumhākaṃ loko paccakkhato ñāto, udāhu anumānato’’ti.

Yasmā pana loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā pākaṭena atthena adhippāyaṃ dassetuṃ ‘‘diṭṭhapubbānī’’tiādi vuttaṃ. Diṭṭhapadena vā dassanaṃ, tadanugatañca jānanaṃ gahetvā tadubhayeneva atthena adhippāyaṃ vibhāvetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Diṭṭhapubbānīti hi dassanena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā ‘‘sarīrasaṇṭhānādīnī’’ti samariyādavacanaṃ samatthitaṃ hoti. ‘‘Appāṭihīrakata’’nti ayaṃ anunāsikalopaniddesoti āha ‘‘appāṭihīrakaṃ ta’’nti. Taṃ vacanaṃ appāṭihīrakaṃ sampajjatīti sambandho. Appāṭihīrapade anunāsikalopo, ‘‘kata’’nti ca ekaṃ padanti keci, tadayuttaṃ samāsasambhavato, anunāsikalopassa ca avattabbattā. Evamettha vaṇṇayanti – paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ. Attanā uttaravirahitavacanaṃ. Pāṭihāriyamevettha ‘‘pāṭihīraka’’nti vuttaṃ parehi vuccamānauttarehi sauttarattā, na pāṭihīrakanti appāṭihīrakaṃ. Virahattho cettha a-saddo. Tenāha ‘‘paṭiharaṇavirahita’’nti. Sauttarañhi vacanaṃ tena uttaravacanena paṭiharīyati viparivattīyati, tasmā uttaravacanaṃ paṭiharaṇaṃ nāma, tato virahitanti attho. Tasmā eva niyyānassa paṭiharaṇamaggassa abhāvato ‘‘aniyyānika’’nti vattabbataṃ labhati. Tena vuttaṃ ‘‘aniyyānika’’nti.

426.Vilāso itthilīḷā, yo ‘‘siṅgārabhāvajā kiriyā’’tipi vuccati. Ākappo kesabandhavatthaggahaṇādiākāraviseso, vesasaṃvidhānaṃ vā. Ādisaddena hāvādīnaṃ saṅgaho. Hāvāti hi cāturiyaṃ vuccati.

Tayoattapaṭilābhavaṇṇanā

428. Āhito ahaṃmāno etthāti attā, attabhāvoti āha ‘‘attabhāvapaṭilābho’’ti. Kathaṃ dassetīti vuttaṃ ‘‘oḷārikattabhāvapaṭilābhenā’’tiādi. Kāmabhavaṃ dasseti itarabhavadvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Arūpabhavaṃ dasseti arūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassa asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.



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7.55. 依格变化，意为乞者。但此应知依复数语。胜知名为现见知因彼最上性，见非胜因彼相续疑故说此次第"知见"。所以此中以知别见。如是因为"于彼世间见人身形等前"如是一处意显成善。因为此中意为"汝等于一向乐世间有现见智见耶"。或知说彼世间为比量境，见为现量境。此说为"汝等世间为现见知，或为比量"。
但因世间现见义以根境性明显，所以以明显义显意说"见前"等。或以见词取见及随彼知，应见为以彼二义显意如是说。因为见前意为以见及随彼智取前义。如是作成"身形等"有限说成就。"无克制作"此为鼻音略说故说"无克制彼"。关系为彼语成无克制。无克制词鼻音略，"作"为一词为一些，彼不适因可有复合，且不应说鼻音略。如是此中注 - 因克制反对为克制，彼即克制。自无上语。此中克制说为"克制者"因有他说上故，非克制者为无克制者。此中阿音为离义。所以说"离克制"。因为有上语以彼上语克制转，所以上语名为克制，意为离彼。所以即因无出离克制道故得应说"非出离"。所以说"非出离"。
426. 妙相为女相，说为"生装饰性作"。仪为发系衣取等相别，或装束作。等词摄取姿态等。因为说姿态为巧艺。
三得自我注
428. 置我慢此为我，自体故说"得自体"。如何显示说"以粗自体得"等。显示欲有因余二有自体粗故。显示色有因禅意生为有色性得故。显示无色有因无色性得故。染污法名为十二不善心生因无彼不有任何染污故。清净法名为止观因彼等力一切心清净成就故。

429. Paṭipakkhadhammānaṃ asamucchede sati na kadācipi anavajjadhammānaṃ vā pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati sambhavatīti maggaphalapaññānameva gahaṇaṃ daṭṭhabbaṃ, tā hi sakiṃ paripuṇṇāpi aparihīnadhammattā paripuṇṇā eva bhavanti. Taruṇapītīti uppannamattā aladdhāsevanā dubbalapīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. Idāni saṅkhepato piṇḍatthaṃ dassento ‘‘kiṃ vutta’’ntiādimāha . Tattha yaṃ vihāraṃ sayaṃ…pe… viharissatīti avocumhāti sambandho. Idaṃ vuttaṃ hoti – yaṃ vihāraṃ ‘‘saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī’’ti kathayimhāti. Tatthāti tasmiṃ vihāre. Tassāti ovādakarassa bhikkhuno. Evaṃ viharatoti vuttappakārena viharaṇahetu, viharantassa vā. Tannimittaṃ pāmojjaṃ, pamodappabhavā pīti, tappaccayabhūtaṃ passaddhidvayaṃ, tathā sūpaṭṭhitā sati, ukkaṃsagatatāya uttamañāṇaṃ. Sukho ca vihāro bhavissatīti yojanā. Kāyacittapassaddhī hi ‘‘passaddhī’’ti vuttā, ayameva vā pāṭho. ‘‘Nāmakāyapassaddhī’’tipi paṭhanti, tadayuttameva passaddhidvayassa avinābhāvato. Kasmā panesa sukho vihāroti āha ‘‘sabbavihāresū’’tiādi, sabbesupi iriyāpathavihārādīsu santapaṇītatāya imasseva sukhattā ‘‘sukho vihāro’’ti vattabbataṃ arahatīti vuttaṃ hoti. Kathaṃ sukhoti vuttaṃ ‘‘upasanto paramamadhuro’’ti.

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, subhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ ‘‘paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī’’ti. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahitena hi catukkanayavibhatte dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalāti evaṃ vuttaṃ. Pīti nivattati tappahāneneva tatiyajjhānassa labbhanato. ‘‘Sukho vihāro’’ti iminā samādhi gahitoti āha ‘‘tathā catutthe’’ti. Ye pana ‘‘sukho vihāro’ti etena sukhaṃ gahita’’nti vadanti, tesaṃ matena santavuttitāya upekkhāpi catutthajjhāne ‘‘sukha’’micceva bhāsitāti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 105) katvā tathā vuttanti daṭṭhabbaṃ. Imasmiṃyeva dīghanikāye (dī. ni. 1.432; 

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429. 反对法不断除时从不有无染法圆满或广大，但断除时则有故应见只取道果慧，因为彼等一次圆满也因不失法即为圆满。弱喜意为仅生未得习弱喜。强喜意为再再生得习为上殊胜证因性更坚固喜。今显示略总义说"说什么"等。彼中关系为所说我等所说住...乃至...将住。此所说为 - 所说"此身中断除染法清净法增长究竟成为慧圆满广大以不依他智现证成就将住"我说。彼中意为彼住。彼意为教诫比丘。如是住意为因如所说方式住，或住者。彼因欢悦，欢生喜，彼因性两轻安，如是善住念，因至极为上智。且住将乐为关系。因为说身心轻安为"轻安"，或此即读。读"名身轻安"，彼实不适因两轻安不离。但为何此乐住说"一切住"等，意为说因一切威仪住等以寂静妙故只此应说"乐住"。如何乐说"寂静最甜"。
因初禅仅得低故喜弱属欢悦，但彼善修熟练彼因强性圆满作用为喜故说"初禅得欢悦等六法"。欢悦退意为名弱喜欢悦于六法退减。因为离寻伺扰于四分别第二禅一切时喜只强，不如初禅有时弱如是说。喜退因断彼得第三禅。因为以"乐住"此取定故说"如是第四"。但一些说"以乐住此取乐"，应见依彼们意因寂静行第四禅说上舍也即"乐"如是作故如是说。只此长部;

3.166, 358) āgataṃ anekadhā desanānayamuddharitvā idha desitanayaṃ niyametuṃ ‘‘imesū’’tiādi vuttaṃ. Suddha…pe… kathitanti uparimaggaṃ akathetvā kevalaṃ vipassanāpādakameva jhānaṃ kathitaṃ. Catūhi…pe… kathitāti vipassanāpādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitā. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā, tadubhayaṃ abhedato katvāti vuttaṃ hoti. Pītisukhānaṃ apariccattattā, ‘‘sukho vihāro’’ti ca sātisayassa sukhavihārassa gahitattā ‘‘dutiyajjhānikaphalasamāpatti nāmakathitā’’ti vuttaṃ. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicāraparikkhobhena na tattha santapaṇītāni, idha ca santapaṇītāneva adhippetāni, tasmā dutiyajjhānikā eva phalasamāpatti gahitā, na paṭhamajjhānikāti daṭṭhabbaṃ.

432-437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho ‘‘na samaṇo gotamo brāhmaṇe jiṇṇe …pe… abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’’tiādīsu (a. ni. 8.11; pārā. 2) viya. Tenāha ‘‘ayaṃ so’’tiādi. ‘‘Ayaṃ attapaṭilābho so evā’’ti evaṃ sarūpato vibhāvetvā pakāsetvā. Ayanti hi bhagavatā pubbe vuttaṃ attapaṭilābhaṃ āsannapaccakkhabhāvena paccāmasati, soti pana parehi pucchiyamānaṃ parammukhabhāvena. Na naṃ evaṃ vadāmāti ettha nanti oḷārikamattapaṭilābhaṃ. Sappāṭihīrakatanti ettha pubbe vuttanayena attho veditabbo. Parehi coditavacanapaṭihārakaṃ sauttaravacanaṃ sappāṭihīrakanti hi ayameva viseso. Tucchoti musā abhūto. Soti manomayo, arūpo vā attapaṭilābho. Svevāti so eva oḷāriko attapaṭilābho. Tasmiṃ samaye sacco hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesīti attapaṭilābhasaddena tathā eva pariyosāpesi, na pana naṃ ‘‘attapaṭilābho’’ti saṅkhyaṃ gacchatīti paññattiṃ sarūpato nīharitvā dassesīti adhippāyo. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Nāmamattametanti rūpādike pañcakkhandhe upādāya nāmapaññattimattametaṃ ‘‘attapaṭilābho’’ti. Evarūpā vohārāti ‘‘oḷāriko attapaṭilābho’’tiādivohārā. Nāmapaññattivasenāti nāmabhūtapaññattimattavasena. ‘‘Attapaṭilābho’ti saṅkhyaṃ gacchatī’’ti niyyātanatthaṃ.



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3.166,358. 引多种说法理后为限定此所说理说"此等"等。清净...乃至...说意为不说上道只说纯观基禅。四...乃至...说意为说以观基性禅后说以观为前四道。说第四禅果定意为不说初禅等果定只说第四禅果定。作为喜同义意为因二喜不生一心生故作欢悦喜同义，意为说作彼二无别。因喜乐未舍，且因取"乐住"为胜乐住故说"说名第二禅果定"。虽初禅亦得喜乐，但彼因寻伺扰非彼寂静妙，但此意为寂静妙，所以只取第二禅果定，不取初禅应见。
432-437. 显义意为显示义从自性确定义如"沙门乔达摩不向老婆罗门...乃至...礼敬或起立或请座"等。所以说"此彼"等。"此得自我即彼"如是从自性显示明示。因为此以近现前性取世尊前说得自我，但彼以他面性为他问。不如是说彼此中彼意为粗得。有克制应知此义依前说理。因为此即差别为有他呵语克制有上语为有克制。空意为妄非有。彼意为意生，或无色得自我。即彼意为彼即粗得自我。彼时成真意为彼现时有。以得自我即交付意为以得自我声如是终，但不显示除"得自我"为名施设从自性意趣。此中法意为色等意为色受等此世间自性法。只名意为依色等五蕴只名施设"得自我"。如是言说意为"粗得自我"等言说。依名施设意为依只名施设。为"得自我为名"交付义。

438.Evañca pana vatvāti rūpādike upādāya paññattimattametaṃ attapaṭilābhoti imamatthaṃ ‘‘yasmiṃ citta samaye’’tiādinā vatvā. Paṭipucchitvāti yathā pare puccheyyuṃ, tathā kālavibhāgato paṭipadāni pucchitvā. Vinayanatthanti yathāpucchitassa atthassa ñāpanavasena vinayanatthāya. Ye te atītā dhammāti atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo dhammā. Te etarahi natthi niruddhattā. Tato eva ‘‘ahesu’’nti saṅkhyaṃ gatā. Tasmāti upādānassa atītasmiṃyeva samaye labbhanato. Sopīti tadupādāno me attapaṭilābhopi. Tasmiṃyeva samayeti atīte eva samaye. Sacco ahosīti bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañcevapaccuppannānañca rūpādidhammānaṃ upādānabhūtānaṃ. Tadā abhāvāti tasmiṃ atītasamaye abhāvā avijjamānattā. Tadupādānabhūto anāgato, paccuppanno ca attapaṭilābho tasmiṃ atīta samaye mogho tuccho musā natthīti attho. Atthatoti paññattiatthato. Nāmamattamevāti samaññāmattameva. Paramatthato anupalabbhamānattā attapaṭilābhaṃ paṭijānāti.

‘‘Eseva nayo’’ti iminā ye te anāgatā dhammā, te etarahi natthi, ‘‘bhavissantī’’ti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye ‘‘mogho atīto, mogho paccuppanno’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. Ye ime paccuppannā dhammā, te etarahi ‘‘atthī’’ti saṅkhyaṃ gatā, tasmā yvāyaṃ me attapaṭilābho, so idāni sacco hoti. Atītānāgatānaṃ pana dhammānaṃ adhunā abhāvā etarahi ‘‘mogho atīto, mogho anāgato’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

439-

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438. 如是说后意为说依色等只此施设得自我此义以"于何心时"等。反问意为如他们会问，如是从时分别反问诸句。为调伏义意为依如所问义知方式为调伏。彼等过去法意为过去时为过去得自我所依色等法。彼等现在无因已灭。从彼即为"有过"名。所以意为因依只于过去时得。彼也意为彼所依我得自我也。只彼时意为只过去时。成真意为如有存在。未来现在意为未来及现在色等法所依。彼时无意为彼过去时无不存在。彼所依未来及现在得自我于彼过去时虚空妄无义。从义意为从施设义。只名意为只共称。因胜义不得承认得自我。
"如是理"以此意为彼等未来法，彼等现在无，但为"将有"名，所以彼我得自我只彼时将成真。但因过去现在法彼时无于彼时"过去虚，现在虚"如是从义只名承认得自我。此等现在法，彼等现在为"有"名，所以凡此我得自我，彼今成真。但因过去未来法今无现在"过去虚，未来虚"如是从义只名承认得自我示此义。
439-

443.Saṃsanditunti samānetuṃ. Gavāti gāvito. Tatthāti khīrādīsu pañcagorasesu. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa bhūtupādāyarūpassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi etā lokasamaññā. Tenāha ‘‘ye dhamme upādāyā’’tiādi. Saṅkhāyati kathīyati etāyāti saṅkhā. Attaṃ nīharitvā uccanti vadanti etāyāti nirutti. Taṃ tadatthaṃ namanti sattā etenāti nāmaṃ, tathā voharanti etenāti vohāro, paññattiyeva. ‘‘Yasmiṃ samaye’’tiādinā khīre vuttanayaṃ dadhiādīsupi ‘‘esa nayo sabbatthā’’ti atidisati.

Samanujānanamattakānīti ‘‘idaṃ khīraṃ, idaṃ dadhī’’tiādinā tādisesu bhūtupādāyarūpavisesesu loke paramparāgataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya ‘‘oḷāriko attapaṭilābho’’ti ca ‘‘manomayo attapaṭilābho’’ti ca ‘‘arūpo attapaṭilābho’’ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci paramatthato atthīti vuttaṃ hoti. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. ‘‘Satto phasso’’tiādinā hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Tathā cāhu –

‘‘Paṭhamaṃ saddaṃ sotena, tītaṃ dutiyacetasā;

Nāmaṃ tatiyacittena, atthaṃ catutthacetasā’’ti. (maṇisāramañjusāṭīkāyaṃ paccayasaṅgahavibhāgepi);

Vacanapathamattakānīti tasseva vevacanaṃ. Niruttiyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ kāraṇaṭṭhena vacanapatho. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva pariyāyo, taṃtaṃnāmapaññāpanamattakānīti attho. Sabbametanti ‘‘attapaṭilābho’’ti vā ‘‘satto’’ti vā ‘‘poso’’ti vā sabbametaṃ vohāramattakaṃ. Kasmāti ce, paramatthato anupalabbhanatoti dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Suññoti paramatthato vivitto.

Yajjevaṃ kasmā cesā buddhehipi vuccatīti codanaṃ sodhento ‘‘buddhānaṃ panā’’tiādimāha. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Paramatthasannissitakathābhāvato aniccādikathāpi ‘‘paramatthakathā’’ti vuttā. Paramatthadhammoyeva hi ‘‘anicco, dukkho’’ti ca vuccati, na sammutidhammo.

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā’’ ti. (pari. 257) –

Vacanato panesa ‘‘anattā’’ti vuccati, khandhādipaññatti pana tajjāpaññatti viya paramatthasannissayā, āsannatarā ca, puggalapaññattiādayo viya na dūre , tasmā khandhādikathāpi ‘‘paramatthakathā’’ti vuttā, khandhādisīsena vā tadupādānasabhāvadhammā eva gahitāti daṭṭhabbaṃ. Nanu ca sabhāvadhammāpi sammutimukheneva desanamārohanti, na paramatthamukhena, tasmā sabbāpi desanā sammutikathāva siyāti? Nayidamevaṃ kathetabbadhammavibhāgena kathāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.


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443. 对照意为比较。牛意为从牛。彼中意为乳等五牛产品中。何时成乳意为何时依所谓界所依特殊所依成乳施设。不彼...乃至...去因乳施设所依界所依色非酪等施设所依。因为此等世俗名有定所依。所以说"依彼等法"等。由此说称为称。由此抽义说为语。由此众生向彼义为名，由此言说为言说，即施设。以"何时"等说乳理于酪等也"此理一切处"示。
只随许意为如"此乳，此酪"等于如是界所依色特殊世间传统施设不拒随许如是依特殊缘别色等蕴聚施设"粗得自我"及"意生得自我"及"无色得自我"如是如是只随许，且无离彼所依他任何胜义有故说。只语意为只声语取方便。因为以"有情触"等在声取后时由贯通施设取门彼义了知。如是说-
"先由耳声，第二心过；
第三心名，第四心义。"(宝精华疏缘摄分也)
只言道意为彼同义。因为语即为他随见趣因性言道。只言说意为如是如是只言说。只名施设意为彼异名，意为只彼彼名施设。此一切意为"得自我"或"有情"或"人"此一切只言说。若如何则因胜义不得为显示说"因为"等。空意为胜义离。
若如是何故佛也说此为除诘说"但佛"等。说世俗言说为世俗语。说胜义自性法为胜义语。因依胜义语性说无常等语也说"胜义语"。因为只说胜义法为"无常，苦"，非世俗法。
"一切行无常，有为苦无我；
涅槃及施设，决定为无我。"
但从说此说"无我"，但蕴等施设如彼生施设依胜义，且更近，非如补特伽罗施设等远，所以蕴等语也说"胜义语"，或应见以蕴等首只取彼所依自性法。但岂非自性法也由世俗门登说，非胜义门，所以一切说应为世俗语耶？不如是因意为依说法分别语分别，且声无任何转起相不显义。


Kasmā cevaṃ dubbidhā buddhānaṃ kathā pavattatīti anuyogaṃ kāraṇavibhāvanena pariharituṃ ‘‘tattha yo’’tiādi vuttaṃ. Atthaṃ vijānituṃ catusaccaṃ paṭivijjhituṃ vaṭṭato niyyātuṃ arahattasaṅkhātaṃ jayaggāhaṃ gahetuṃ sakkoti. Yasmā paramatthakathāya eva saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena ādito sammutikathaṃ kathentopi bhagavā parato paramatthakathaṃyeva kathetīti āha ‘‘tassā’’tiādi. ‘‘Āditova sammutikathaṃ kathetī’’ti hi vadanto parato paramatthakathampi kathetīti dīpeti, itarattha pana ‘‘āditova kathetī’’ti avadanto sabbatthapīti. ‘‘Tathā’’tiādinā kathādvayakathane pariyāyantaraṃ vibhāveti. Bodhetvāti veneyyajjhāsayānurūpaṃ tathā tathā desetabbamatthaṃ jānāpetvā, iminā pana imamatthaṃ dasseti – katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā, iti vineyyadammakusalassa satthu veneyyajjhāsayavasena tathā tathā desanā pavattatīti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutimanuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, naṃ tattha abhinivesātidhāvanāni. Vuttañhetaṃ bhagavatā ‘‘janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā’’ti (dī. ni. ṭī. 

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为何如是佛有两种语为显示因分别除质难说"彼中谁"等。能知义能通四谛能出轮回能取名为阿罗汉胜取。因为只以胜义语谛通达，且圣谛语为顶点说，所以世尊虽依所化人先说世俗语后只说胜义语故说"彼"等。因为说"先说世俗语"表示后也说胜义语，但另处不说"只先说"意为一切处。以"如是"等显示说二语别方式。觉知意为依所化意乐如是如是显知应说义，但以此显此义 - 有处依人意乐世俗语前胜义语，有处胜义语前世俗语，如是调御众生善巧师依所化意乐如是如是说转。但世尊一切处不舍法性随顺世俗，不舍世俗显示法性，彼处无执着超越。因为世尊说此"不应执着地方语，不应超越共称。"

1.439-443).

Paṭhamaṃ sammutikathākathanaṃ pana veneyyavasena yebhuyyena buddhānamāciṇṇanti taṃ kāraṇena saddhiṃ dassento ‘‘pakatiyā panā’’tiādimāha. Lūkhākārāti veneyyānamanabhisambujjhanavasena lūkhasadisā. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti vuttaṃ ‘‘sammutikathaṃ kathentāpī’’tiādi. Saccamevāti tathameva . Sabhāvamevāti sammutibhāvena taṃsabhāvameva. Tenāha ‘‘amusāvā’’ti. Paramatthassa pana saccādibhāve vattabbameva natthi.

Ko panimesaṃ sammutiparamatthadhammānaṃ visesoti? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammuti ca saccasabhāvā evāti āha ‘‘duve saccāni akkhāsī’’tiādi. Tattha duve saccāni akkhāsīti nānādesabhāsākusalo tiṇṇaṃ vedānamatthasaṃvaṇṇanako ācariyo viya nānāvidhasammutiparamatthakusalo bhagavā veneyyajjhāsayānurūpaṃ duveyeva saccāni akkhāsīti attho. Taṃ sarūpato, parimāṇato ca dasseti ‘‘sammutiṃ paramatthañca, tatiyaṃ nūpalabbhatī’’ti iminā. Vadataṃ varoti sabbesaṃ vadantānaṃ varo. Lokasaṅketamattasiddhā sammuti. Paramo uttamo aviparīto yathābhūtasabhāvo paramattho.

Idāni nesaṃ saccasabhāvaṃ saha kāraṇena dassetuṃ ‘‘saṅketavacana’’nti gāthā vuttā. Yasmā lokasammutikāraṇaṃ, tasmā saṅketavacanaṃ saccaṃ, yasmā ca dhammānaṃ bhūtalakkhaṇaṃ, tasmā paramatthavacanaṃ saccanti yojanā. Lokasammutikāraṇanti hi saṅketavacanassa saccabhāve kāraṇadassanaṃ, lokasiddhā sammuti saṅketavacanassa avisaṃvādanatāya kāraṇanti attho, visaṃvādanābhāvato saṅketavacanaṃ saccanti vuttaṃ hoti. Dhammānaṃ bhūtalakkhaṇanti ca paramatthavacanassa saccabhāve kāraṇadassanaṃ. Sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti attho, yāthāvato avisaṃvādanavasena pavattanato paramatthavacanaṃ saccanti adhippāyo. Anaṅgaṇasuttaṭīkāyaṃ pana ācariyeneva nissakkavacanena padamulliṅgetvā ‘‘lokasammutikāraṇāti lokasamaññaṃ nissāya pavattanato. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtasabhāvaṃ nissāya pavattanato’’ti vuttaṃ.

Aññattha pana –

‘‘Tasmā voharakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.170; itivu. aṭṭha. 24) –

Ayampi guṇaparidīpanī gāthā dissati. Tattha tasmāti saccassa duvidhattā, saṅketavacanassa vā saccabhāvato. Sammutiṃ voharantassāti ‘‘puggalo satto’’tiādinā lokasamaññaṃ kathentassa musāvādo nāma na jāyatīti attho. Apica ‘‘aṭṭhahi kāraṇehi bhagavā puggala kathaṃ katheti hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcā’’tiādinā (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 

我来为您直译这段巴利文：
439-443. 但先说世俗语依所化一般为佛常法，为显示彼与因说"但本性"等。粗相意为依所化不证悟性如粗。但岂非世俗因胜义无为非有，如何佛说此说"虽说世俗语"等。只真意为如是。只自性意为以世俗性彼自性。所以说"不虚"。但胜义真等性不须说。
但此等世俗胜义法何别？于何破，或以慧作支分别无彼想，彼瓶布等种类为世俗，以相反为胜义。因为于坚触等自性无此理。虽如是依说理世俗且只真自性故说"说二谛"等。彼中说二谛意为如善巧诸地方语三吠陀义注释师，如是善巧种种世俗胜义世尊依所化意乐说只二谛义。以"世俗及胜义，第三不可得"以此显示彼体及量。说者胜意为一切说者胜。只成立世间约定为世俗。最胜无倒如实自性为胜义。
今为显示彼等真性与因说"约定语"偈。因为世间世俗因，所以约定语真，且因为法实相，所以胜义语真为配合。因为世间世俗因为显示约定语真因，世间成就世俗为约定语不妄因义，因无妄约定语真为说。法实相为显示胜义语真因。自性法彼真无倒自性，彼相表征显示义，因如实不妄转起故胜义语真为意。但无垢经注中阿阇黎以从格变词根说"世间世俗因为依世间共称转起。法为自性法。实因为依如实自性转起。"
但他处-
"所以善巧言说，世间导师师；
言说世俗时，虚妄不生起。"
见此显德偈。彼中所以为因二种谛，或约定语真性。言说世俗为以"补特伽罗有情"等说世间共称不名虚妄义。又"世尊以八因说补特伽罗语为显惭愧，为显业自性等，为显各自丈夫行，为显无间，为显梵住，为显宿住，为显净施，为不舍世间世俗等。"<.Assistant>

1.170; itivu. aṭṭha. 24; kathā. anuṭī. 1) tattha tattha vuttakāraṇampi āharitvā idha vattabbaṃ.

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññābhūtaṃ sammutisaccaṃ gahetvāva vadati, evañcettha ko lokiyamahājanehi visesoti vuttaṃ ‘‘yāhī’’tiādi, ayaṃ pāḷiyaṃ sambandho. Idaṃ vuttaṃ hoti – lokiyamahājano appahīnaparāmāsattā ‘‘etaṃ mamā’’tiādinā parāmasanto voharati. Tathāgato pana sabbaso pahīnaparāmāsattā aparāmasantova yasmā lokasamaññāhi vinā lokiyo attho lokena dubbiññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhāpetīti. Desanaṃ vinivaṭṭetvāti heṭṭhā vuttāya diṭṭhābhinivesapaṭisaññuttāya vaṭṭakathāya vinivattetvā vivecetvā. Arahattanikūṭena niṭṭhāpesīti ‘‘aparāmasa’’nti iminā padena taṇhāmānaparāmāsappahānakittanena tappahāyakaarahattasaṅkhātanikūṭena desanaṃ pariyosāpesi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā poṭṭhapādasuttavaṇṇanāya līnatthapakāsanā.

Poṭṭhapādasuttavaṇṇanā niṭṭhitā.

10. Subhasuttavaṇṇanā

Subhamāṇavakavatthuvaṇṇanā

444. Evaṃ poṭṭhapādasuttaṃ saṃvaṇṇetvā idāni subhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, poṭṭhapādasuttassānantaraṃ saṅgītassa suttassa subhasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti subhasutta’’nti āha. Anunāsikalopena ‘‘acira parinibbute’’ti vuttanti dasseti ‘‘aciraṃ parinibbute’’ti iminā yathā poṭṭhapādasutte ‘‘appāṭihīraka taṃ bhāsitaṃ sampajjatī’’ti, aciraṃ parinibbutassa assāti vā aciraparinibbuto yathā ‘‘acirapakkanto, māsajāto’’ti. Atthamattaṃ pana dassetuṃ evaṃ vuttaṃ. Aciraparinibbuteti ca satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatāmattaṃ dassitaṃ, kālaparicchedo pana na dassitoti taṃ dassento ‘‘parinibbānato’’tiādimāha. Visākhapuṇṇamito uddhaṃ yāva jeṭṭhapuṇṇamī, tāva kālaṃ sandhāya ‘‘māsamatte’’ti vuttaṃ. Mattasaddena pana tassa kālassa kiñci asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo (dī. ni. 1.300) viya campaṃ, kūṭadanto (dī. ni. 

我来为您直译这段巴利文：
1.170等. 彼彼说因也应引此说。
若如来虽正证悟胜义谛而住也取世间共称世俗谛说，如是此何与世间大众别故说"去"等，此经中关系。此所说为 - 世间大众因未断执著以"此我"等执著言说。但如来因一切断执著不执著因无世间共称世间义为世间难知，所以以彼等彼言说。如是言说且以自说威仪令所化众生立于胜义谛。转说意为转离下说见执著相应轮回语分别。以阿罗汉顶终意为以"无执"此句说断贪慢执赞说彼断阿罗汉名顶终说。但此中义未分别，彼易知。
如是吉祥光明长部注最细深难知义显示善净广慧辨才生妙光明名隐义显示佛塔婆罗多经注隐义显示。
佛塔婆罗多经注终。
10.须婆经注
须婆学童事注
444. 如是注佛塔婆罗多经今注须婆经为显示如次第注处得性，或显示佛塔婆罗多经后结集经为须婆经说"如是我闻...乃至...舍卫城为须婆经"。以隐音脱"近般涅槃"说显示以"近般涅槃"如佛塔婆罗多经"彼语成无克制"，或近般涅槃者为近般涅槃如"近去，月生"。但为显示义如是说。近般涅槃且以师般涅槃性久时否定显示只近，但不显示时限故显示彼说"从般涅槃"等。从毗舍佉月满向上至阇提月满期间说"一月许"。但以许字显示彼时些微不满。多地名村为彼住处为多地。但彼如孙陀罗难陀如瞻波，古吒檀陀如;;

1.323) viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ ‘‘tassa adhipatittā’’ti, issarabhāvatoti attho. Ayampi hi rañño pasenadikosalassa purohitabrāhmaṇo. Puttampi āhāti subhaṃ māṇavampi ovadanto āha.

Añjanānanti akkhiañjanatthāya ghaṃsitaañjanānaṃ. Vammikānanti kimisamāhaṭavammikānaṃ sañcayaṃ disvāti sambandho. Madhūnanti makkhikamadhūnaṃ. Samāhāranti makarandasannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi gayhamāne bhogā khīyanti, appatarappatarepi ca sañciyamāne vaḍḍhanti, tasmā yathāvuttamupamattayaṃ paññāya disvā viññujātiko kiñcipi vayamakatvā āyameva uppādento gharevase gharāvāsamanutiṭṭheyyāti lobhādesitapaṭipattiṃ upadisati.

Adānameva sikkhāpetvā sikkhāpanahetu lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā , ‘‘janavasabho nāma yakkho hutvā nibbattī’’ti (dī. ni. aṭṭha. 1.150) ettha vuttanayena attho veditabbo. Pubbaparicayena ativiya piyāyati. Vuttañhi ‘‘pubbeva sannivāsenā’’tiādi (jā. 1.2.174). Nikkhanteti kenacideva karaṇīyena bahi niggate. Subhaṃ māṇavaṃ anuggaṇhitukāmo ekakova bhagavā piṇḍāya pāvisi. Bhukkāranti ‘‘bhu bhū’’ti sunakhasaddakaraṇaṃ. ‘‘Bho bho’’ti brāhmaṇasamudācārena paribhavitvā paribhavanahetu. ‘‘Bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396; su. ni. 625) hi vuttaṃ. Nanu ca heṭṭhā ‘‘adānameva sikkhāpetvā sunakho hutvā nibbatto’’ti āha, kasmā panettha ‘‘pubbepi maṃ ‘bho bho’ti paribhavitvā sunakho jāto’’ti vadatīti? Tathā nibbattiyā tadubhayasādhāraṇaphalattā. Ānisaṃsaphalañhi sādhāraṇakammenapi jātaṃ, na vipākaphalaṃ viya ekakammenevāti daṭṭhabbaṃ. Avīciṃ gamissasi katokāsassa kammassa paṭibāhitumasakkuṇeyyabhāvato. ‘‘Jānāti maṃ samaṇo gotamo’’ti vippaṭisārī hutvā. Uddhanantareti cullikantare. Nanti sunakhaṃ.

Taṃ pavattinti bhagavatā yathāvuttakāraṇaṃ. Brāhmaṇacārittassa aparihāpitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ‘‘brahmaloke nibbatto’’ti āha. Mukhāruḷhanti sayaṃpaṭibhānavasena mukhamāruḷhaṃ. Taṃ pavattiṃ pucchīti ‘‘sutametaṃ bho gotama mayhaṃ pitā sunakho hutvā nibbatto’’ti tumhehi vuttaṃ, ‘‘kimidaṃ saccaṃ vā asaccaṃ vā’’ti pucchi. Tatheva vatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ, ‘‘todeyyabrāhmaṇo sunakho hutvā nibbatto’’ti vacanassa avisaṃvādanena attano avisaṃvādibhāvadassanatthanti vuttaṃ hoti. Appodakanti appakena udakena sampāditaṃ. Madhupāyāsanti sādurasaṃ, madhuyojitaṃ vā pāyāsaṃ. Tathā akāsi, yathā bhagavatā vuttaṃ. ‘‘Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasenā’’ti (dī. ni. ṭī. 1.444) evaṃ ācariyena vuttaṃ. Uparipaṇṇāsake pana cūḷakammavibhaṅgasuttaṭṭhakathāyaṃ ‘‘sunakho ‘ñātomhi iminā’ti roditvā ‘huṃ hu’nti karonto dhananidhānaṭṭhānaṃ gantvā pādena pathaviṃ khaṇitvā saññaṃ adāsī’’ti (ma. ni. aṭṭha. 

我来为您直译这段巴利文：
1.323. 住康努玛塔故说"因彼主权"，意为主性。因为此也为波斯匿王婆罗门司祭。说子也意为教诫须婆学童也说。
眼药意为为眼药磨眼药。蚁垤意为见虫集蚁垤聚为关系。蜜意为蜂蜜。聚集意为花蜜聚。智者住家意为因取少少财减，且积少少增，所以如所说见三喻以慧有智生不作任何支出只生收入应住家行住家为贪教示行。
只教不施因教导为贪胜彼即家成为狗生。因为贪支配者应期恶趣，"生为名生民夜叉"此中应知如说理。因前习极爱。因说"因前共住"等。出意为因某事务外出。欲摄受须婆学童世尊独自入乞食。吠声意为作"布布"狗声。"波波"以婆罗门习惯轻蔑因轻蔑。因说"若有所有者，彼名为波说者。"但岂非下说"只教不施生为狗"，但何故此说"前也我'波波'轻蔑生为狗"？因如是生为彼二共果。因为功德果也由共业生，应见非如异熟果只由一业。将去无间因不能遮已作缘业。"沙门乔达摩知我"成悔。炉间意为灶间。彼意为狗。
彼转意为世尊如所说因。依不失婆罗门行，如是赞父说"生梵界"。口生意为依自辩口生。问彼转意为"尊乔达摩我闻此父生为狗"为汝说，"此真或非真"问。如是说意为如前对狗说如是说。为不妄意为为真实，说为显示自不妄性以不妄"多地婆罗门生为狗"语。少水意为以少水成。蜜粥意为美味，或合蜜粥。如是作如世尊说。"一切显示"阿阇黎如是说："以佛威力彼狗引彼一切显示，非依忆宿生。但见世尊作吠为前生成习气力。"但上分五十犊小业分别经注"狗'我为此知'哭作'吭吭'去藏财处以足掘地给相。"

3.289) jātissarākāramāha, vīmaṃsitvā gahetabbaṃ.

‘‘Bhavapaṭicchannaṃ nāma evarūpaṃ sunakhapaṭisandhiantaraṃ pākaṭaṃ samaṇassa gotamassa, addhā esa sabbaññū’’ti bhagavati pasannacitto. Aṅgavijjāpāṭhako kiresa. Tenassa etadahosi ‘‘imaṃ dhammapaṇṇākāraṃ katvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti, tato so cuddasa pañhe abhisaṅkharitvā bhagavantaṃ pucchi. Tena vuttaṃ ‘‘cuddasa pañhe pucchitvā’’ti. Tattha cuddasa pañheti ‘‘dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, appābādhā. Dubbaṇṇā, vaṇṇavanto. Appesakkhā, mahesakkhā. Appabhogā, mahābhogā. Nīcakulīnā, uccākulīnā. Dissanti duppaññā, dissanti paññavanto. Ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnapaṇītatā’’ti (ma. ni. 3.289) ime cūḷakammavibhaṅgasutte āgate cuddasa pañhe. ‘‘Kammassakā māṇava sattā kammadāyādā’’tiādinā (ma. ni. 3.289) saṅkhepato, vitthārato ca vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato. Aṅgasubhatāya ‘‘subho’’ tissa nāmaṃ. Māṇavoti pana mahallakakālepi taruṇavohārena naṃ voharati. Attano bhogagāmatoti tudigāmato āgantvā taṅkhaṇikaṃ vasati. Teneva pāḷiyaṃ ‘‘kenacideva karaṇīyenā’’ti vuttaṃ.

445.‘‘Ekā ca me kaṅkhā atthī’’ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Māṇavakanti khuddakamāṇavaṃ ‘‘ekaputtako, (ma. ni. 2.296, 353; pārā. 26) piyaputtako’’tiādīsu viya ka-saddassa khuddakatthe pavattanato. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato ‘‘visabhāgavedanā’’ti ca kāyaṃ gāḷhā hutvā bādhanato pīḷanato ‘‘ābādho’’ti ca vuccati. Kīdisā pana sāti āha ‘‘yā ekadese’’tiādi. Ekadese uppajjitvāti sarīrekadese uṭṭhahitvāpi aparivattibhāvakaraṇato ayapaṭṭena ābandhitvā viya gaṇhāti, iminā balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, iminā dubbalo appamattako rogo ātaṅko nāmāti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ akiccasiddhikaṃ. Gilānasseva kāye balaṃ na hotīti sambandho. Lahuṭṭhānena cettha gelaññābhāvo pucchito. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvāpi idāni puna phāsuvihārabhāvaṃ pucchati, tena saviseso ettha phāsuvihāro pucchitoti viññāyati. Asatipi hi atisayatthajotane sadde atthāpattito atisayattho labbhateva yathā ‘‘abhirūpassa kaññā dātabbā’’ti. Tenāha ‘‘gamanaṭṭhānā’’tiādi. Purimaṃ āṇāpanavacanaṃ, idaṃ pana pucchitabbākāradassananti ayamimesaṃ visesoti dasseti ‘‘athassā’’tiādinā.

447.Kālo nāma upasaṅkamanassa yuttapattakālo, samayo nāma tasseva paccayasāmaggī, atthato panesa tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti āha ‘‘paññāyā’’tiādi. ‘‘Sve gamanakālo bhavissatī’’ti iminā kālaṃ, ‘‘kāye’’tiādinā samayañca sarūpato dasseti. Pharissatīti pharaṇavasena ṭhassati.



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说忆宿生相，应试验取。
"如是形态狗转生际为有隐藏对沙门乔达摩显，确实此为一切知"于世尊净信心。此为相明诵读者。故彼想"作此法献礼问沙门乔达摩问"，从此彼组十四问问世尊。故说"问十四问"。此中十四问为"尊乔达摩见人短寿，见长寿。见多病，少病。丑，美。少势，大势。少财，大财。下生，上生。见愚，见慧。尊乔达摩何因何缘，以人等百人为显卑胜性"此等犊小业分别经来十四问。"学童众生为业主业继承者"等略广答终归依世尊。因肢美为彼"须婆"名。但学童且老时以少年习惯言说彼。自财村意为从多地村来暂时住。故经说"因某事务"。
445"且我一疑"以此显示将问问早已被彼组成。学童意为小学童因迦声小义转如"一子，爱子"等。异分受为苦受。因彼为善业生自体生起乐受对治性故说"异分受"且身坚固障碍压迫故说"病"。但如何彼说"于一分"等。生一分意为虽起身一分因不能转如系铁板执取，以此显示强病名病。作难活意为导不乐活，以此显示弱少病名疾。起意为从卧坐等起，以彼说如是此彼身转。重意为重不成事。病者身无力为关系。且此以轻起问无病。虽下以四句问无不安住今又问安住，以此了知此问特殊安住。因为虽无过度义字从义得过度义如"应与美女"。故说"行处"等。前为命令语，但此为显示应问相故此等差别显示以"彼"等。
447.时名近时机适时，时机名彼缘和合，但义此为彼等身力与彼缘障碍无。执取名以慧彼等取了知故说"以慧"等。"明行时将有"以此显示时，"于身"等显示时机自性。将遍意为以遍住。

448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā evaṃ vuttaṃ. ‘‘Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭha’’ntipi vadanti. ‘‘Yasmā maraṇaṃ nāma tādisānaṃ dasabalānaṃ rogavaseneva hoti, tasmā yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appaṭikaraṇatā’’ti evamādinā maraṇapaṭisaññuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ ‘‘bho ānandā’’tiādi vuttaṃ. ‘‘Ko nāmā’’tiādinā hi rogaṃ pucchati, ‘‘kiṃ bhagavā paribhuñjī’’ti iminā kāraṇaṃ, ‘‘apicā’’tiādinā cittasantāpaṃ, ‘‘satthā nāmā’’tiādinā tassa sabbalokasādhāraṇataṃ, ‘‘ekā dānī’’tiādinā maraṇassa appaṭikaraṇataṃ dassetīti daṭṭhabbaṃ. Mahājānīti mahāhāni. Yatrāti yena kāraṇena parinibbuto, tena ko dāni añño maraṇā muccissatītiādinā yojetabbaṃ. Idānīti ca attano manasikāraṃ pati vohāramattena vuttaṃ. Lajjissatīti lajjā viya bhavissati, vijjissatīti attho . Pītabhesajjānurūpaṃ āhārabhojanaṃ porāṇāciṇṇanti āha ‘‘pīta…pe… datvā’’ti.

Hutvāti pāṭhaseso santikāvacarabhāvassa visesanato. Māro pāpimā viya na randhagavesī, uttaramāṇavo viya ca na vīmaṃsanādhippāyo, api tu khalu upaṭṭhāko hutvā santikāvacaroti hi viseseti. Na randhagavesīti na chiddagavesī. Yesu dhammesūti vimokkhupāyesu niyyānikadhammesu. Dharantīti adhunā tiṭṭhanti, pavattantīti attho.

449. Atthato payuttatāya saddapayogassa saddapabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi tīhi dhammakkhandhehi saṅgayhantīti vuttaṃ ‘‘tīṇi piṭakāni tīhi khandhehi saṅgahetvā’’ti. Saṅkhittena kathitanti ‘‘tiṇṇaṃ kho māṇava khandhāna’’nti evaṃ gaṇanato, sāmaññato ca saṅkhepeneva kathitaṃ. ‘‘Katamesaṃ tiṇṇa’’nti ayaṃ adiṭṭhajotanāpucchāyeva, na kathetukamyatāpucchā. Māṇavasseva hi ayaṃ pucchā, na therassāti āha ‘‘māṇavo’’tiādi. Aññattha pana īdisesu ṭhānesu kathetukamyatāpucchāyeva dissati, na adiṭṭhajotanāpucchā. Idha pana aṭṭhakathāyaṃ evaṃ vuttaṃ, tadetaṃ aṭṭhakathāpamāṇato paccetabbaṃ. Tadā pavattamānañhi paccakkhaṃ katvā aṭṭhakathampi saṅgahamāropiṃsu. Kathetukamyatāpucchābhāve panassa therasseva vacanatā siyā.

Sīlakkhandhavaṇṇanā

450-453.Sīlakkhandhassāti ettha padatthavipallāsakārī itisaddo lutto, atthaniddeso viya saddaniddeso vā, yathāruto ca itisaddo ādyattho, pakārattho vā, tena ‘‘ariyassa samādhikkhandhassa…pe… patiṭṭhapesī’’ti ayaṃ pāṭho gahitoti daṭṭhabbaṃ. Tena vuttaṃ ‘‘tesu dassitesū’’ti, tesu tīsu khandhesu uddesavasena dassitesūti attho. Bhagavatā vuttanayenevāti sāmaññaphalādīsu (dī. ni. 1.194) desitanayeneva, tena imassa suttassa buddhabhāsitabhāvaṃ dassetīti veditabbaṃ. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathādassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhānikattā . Aṭṭhānapayutto hi evasaddo yathāṭhāne na yojetabbo. Yajjevaṃ kasmā tamidha gahitanti āha ‘‘kevala’’ntiādi. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesamasambhavato. Vuttañhi ‘‘sīle patiṭṭhāya naro sapañño’’tiādi (saṃ. ni. 

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448.支提国意为支提国。因为以亚音增字如是说。也说"支提国外另一别国"。"因为死名如是十力者只因病，所以彼病所生，彼自性问，因问，死因心悲问，彼悲一切世间共，如是死无对治"如是等显示说与死相关欢喜语说"尊阿难"等。因为以"何名"等问病，以"世尊食何"此问因，以"但"等问心悲，以"师名"等显示彼一切世间共，以"今一"等显示死无对治应见。大损意为大失。彼意为因彼因般涅槃，以彼今谁他将脱死等应配合。今且以对自作意言说。将惭意为如惭将有，意为将有。饮药相应食食古习故说"饮...乃至...给"。
有为语余从近侍性差别。非如恶魔寻过，非如郁多罗学童意欲试验，但确为近侍为近侍者因如是差别。非寻过为非寻缺。于彼法意为于解脱方便出离法。住意为今立，意为转。
449.因义运用声运用声续相三藏以彼义为戒等三法蕴摄故说"以三蕴摄三藏"。略说意为"学童三蕴"如是以数，共相略说。"何三"此只为未见显问，非欲说问。因为此只学童问，非长老故说"学童"等。但他处如是处只见欲说问，非未见显问。但此注如是说，彼应依注量信。因为彼时转以现见注也升摄。但无欲说问彼应为长老语。
戒蕴注
450-453.戒蕴此中义词倒置为字脱，如义释或声释，且如闻为字初义，或种类义，以彼应见取此经文"圣定蕴...乃至...令立"。故说"彼等显示"，意为彼等三蕴以略示显示。如世尊说理意为如沙门果等说理，以彼应知显示此经为佛说。教中非只戒为核意为圣道核世尊教中如所显戒非只核因为如有核大树树皮位。因为非处运用只字不应如处配合。若如是何故此取彼说"只"等。欲证定等上人法者为立处因彼不立不生彼等。因说"有慧人立戒"等。;

1.23, 192; peṭako. 22) atha vā sāsane na sīlameva sāroti kāmañcettha sāsane maggaphalasīlasaṅkhātaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro hoti, atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evampettha yathāpayuttena evasaddena attho veditabbo, purimoyeva panattho yuttataro. Tathā hi vuttaṃ ‘‘ito uttarī’’tiādi. Aññampi kattabbanti sesakhandhadvayaṃ.

Samādhikkhandhavaṇṇanā

454. Kasmā panettha thero samādhikkhandhaṃ puṭṭhopi indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento ‘‘kathañca…pe… ārabhī’’ti āha, tenettha indriyasaṃvarādayopi samādhiupakārakataṃ upādāya samādhikkhandhapakkhikabhāvena uddiṭṭhāti dasseti. Ye te indriyasaṃvarādayoti sambandho. Rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā rūpajjhānāneva āgatāni,na arūpajjhānāni. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Yasmā pana lokiyābhiññāyo ijjhamānā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantarikabhāvato. Tenāha ‘‘ānetvā pana dīpetabbānī’’ti, vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana ‘‘catutthajjhānaṃ upasampajja viharatī’’ti imināva arūpajjhānampi saṅgahitanti dassetuṃ ‘‘catutthajjhānena hī’’tiādi vuttaṃ. Catutthajjhānameva hi rūpavirāgabhāvanāvasena pavattaṃ ‘‘arūpajjhāna’’nti vuccati.

471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena ṭhānāṭhānapayuttassa evasaddassānurūpamattho veditabbo. Lokiyasamādhikkhandhassa pana adhippetattā ‘‘na cittekaggatā…pe… atthī’’ti vuttaṃ. Ariyo samādhikkhandhoti ettha hi ariyasaddo suddhamattapariyāyova, na lokuttarapariyāyo. Yathā cettha, tathā ariyo sīlakkhandhoti etthāpi. Itoti paññākkhandhato, so ca ukkaṭṭhato arahattaphalapariyāpanno evāti āha ‘‘arahattapariyosāna’’ntiādi. Lokiyābhiññāpaṭisambhidāhi vināpi hi arahatte adhigate ‘‘nattheva uttarikaraṇīya’’nti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāyopi āgatāyeva. Sesamettha suviññeyyaṃ.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā subhasuttavaṇṇanāya līnatthapakāsanā.

Subhasuttavaṇṇanā niṭṭhitā.

11. Kevaṭṭasuttavaṇṇanā

Kevaṭṭagahapatiputtavatthuvaṇṇanā



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1.23等. 或教中非只戒为核意为虽然此教中出世间戒名道果戒也为核，但非只戒蕴为核，但定蕴慧蕴也为核，如是此中应知以如运用只字义，但前义更适。因此说"从此更上"等。应作他意为余二蕴。
定蕴注
454.但何故此长老虽问定蕴答根律仪等，岂非如是为问一答另如问芒果答面包果为如是诘难此无机会显示说"且如何...乃至...始"，以此显示此中根律仪等也依定助取定蕴分示略。彼等根律仪等为关系。色界第四禅说后神通说机会作色禅只来，非无色禅。因为色界第四禅前六神通与眷属。因为但世间神通成就无八等至十四种心调御不成，所以说神通时无色禅也已说因无间性。故说"引来应显"，意为如说理已说作注释者应显。但注为显示以"成就住第四禅"此摄无色禅说"因第四禅"等。因为只第四禅以离色修转说"无色禅"。
471-480.非只心一境性此中应知依下说理处非处运用只字相应义。但因欲世间定蕴故说"非心一境性...乃至...有"。圣定蕴此中因为圣字只净同义，非出世间同义。且如此，如是圣戒蕴此中也。此意为从慧蕴，彼且胜为只阿罗汉果摄故说"阿罗汉终"等。因为虽无世间神通无碍解得阿罗汉可说"无更应作"因为已成就于世尊梵行所依义。但此世间神通也已来。此中余易知。
如是吉祥光明长部注最细深难知义显示善净广慧辨才生妙光明名隐义显示须婆经注隐义显示。
须婆经注终。
11.计瓦达经注
计瓦达居士子事注

481. Evaṃ subhasuttaṃ saṃvaṇṇetvā idāni kevaṭṭasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, subhasuttassānantaraṃ saṅgītassa suttassa kevaṭṭasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… nāḷandāyanti kevaṭṭasutta’’nti āha. Pāvārikassāti evaṃnāmakassa seṭṭhino. Ambavaneti ambarukkhabahule upavane. Taṃ kira so seṭṭhi bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena panesa vihāro ‘‘pāvārikambavana’’ntveva vuccati. ‘‘Kevaṭṭo’’ tidaṃ nāmamattaṃ. ‘‘Kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike sambuddhattā’’ti keci. Gahapatiputtassāti ettha kāmañcesa tadā gahapatiṭṭhāne ṭhito, pitu panassa acirakālakatatāya purimasamaññāya ‘‘gahapatiputto’’tveva voharīyati. Tenāha ‘‘gahapatimahāsālo’’ti, mahāvibhavatāya mahāsāro gahapatīti attho, ra-kārassa pana la-kāraṃ katvā ‘‘mahāsālo’’ti vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 6.3.7; jā. aṭṭha. 2.3.102) saddho pasannoti pothujjanikasaddhāvasena ratanattayasaddhāya samannāgato, tatoyeva ratanattayappasanno. Kammakammaphalasaddhāya vā saddho, ratanattayappasādabahulatāya pasanno. Saddhādhikattāyevāti tathācintāya hetuvacanaṃ, saddhādhiko hi ummādappatto viya hoti.

Samiddhāti sammadeva iddhā, vibhavasampattiyā vepullappattā sampuṇṇā, ākiṇṇā bahū manussā etthāti atthaṃ sandhāya ‘‘aṃsakūṭenā’’tiādi vuttaṃ. ‘‘Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī’’ti ekassa bhikkhuno āṇāpanameva samādisanaṃ, taṃ pana tasmiṃ ṭhāne ṭhapanaṃ nāmāti āha ‘‘ṭhānantare ṭhapetū’’ti . Uttarimanussānanti pakatimanussehi uttaritarānaṃ uttamapurisānaṃ buddhādīnaṃ jhāyīnaṃ, ariyānañca. Dhammatoti adhigamadhammato, jhānābhiññāmaggaphaladhammatoti attho, niddhāraṇe cetaṃ nissakkavacanaṃ. Tato hi iddhipāṭihāriyaṃ niddhāreti. Evaṃ uttarisaddaṃ manussasaddena ekapadaṃ katvā idāni pāṭihāriyasaddena sambajjhitabbaṃ visumeva padaṃ karonto ‘‘dasakusalasaṅkhātato vā’’tiādimāha. Manussadhammatoti pakatimanussadhammato. Pajjalitapadīpoti pajjalantapadīpo. Telasnehanti telasecanaṃ. Rājagahaseṭṭhivatthusminti rājagahaseṭṭhino candanapattadānavatthumhi (cūḷava. 252). Sikkhāpadaṃ paññāpesīti ‘‘na bhikkhave gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ. Yo dasseyya, āpatti dukkaṭassā’’ti (cūḷava. 252) vikubbaniddhipaṭikkhepakaṃ idaṃ sikkhāpadaṃ paññapesi.

482. Guṇasampattito acāvanaṃ sandhāya etaṃ vuttanti dasseti ‘‘na guṇavināsanenā’’ti iminā. Tenāha ‘‘sīlabheda’’ntiādi. Visahanto nāma natthīti nivāritaṭṭhāne ussahanto nāma natthi. Evampi iminā kāraṇantarenāyaṃ ussahantoti dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. Yasmā vissāsiko, tasmā vissāsaṃ vaḍḍhetvāti yojanā. Vaḍḍhetvāti ca brūhetvā, vibhūtaṃ pākaṭaṃ katvāti attho.

Iddhipāṭihāriyavaṇṇanā

483-

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481.如是注须婆经今注计瓦达经为显示如次第注处得性，或显示须婆经后结集经为计瓦达经说"如是我闻...乃至...那兰陀为计瓦达经。"波婆利迦意为如是名长者。芒果园意为多芒果树园林。据说彼长者为世尊适合香室，为比丘僧夜住日住屋亭等成就作围墙围绕有门楼施与以佛为首僧，但以前习惯此住处只说"波婆利迦芒果园"。"计瓦达"此只为名。一些说"因渔夫守护，或因彼等前正觉"。居士子此中虽然彼时住居士位，但因彼父近时死以前共称只称"居士子"。故说"居士巨富"，意为因大富为大核居士，但以拉音作为罗音说"巨富"如"障碍"。信敬意为具足凡夫信力三宝信，从彼即三宝敬。或以业业果信为信，以三宝净多为敬。因为只信胜为如是思因说，因为信胜如疯狂。
成就意为正成就，以财成就到达广大圆满，此中多众人集故依义说"肩相碰"等。"来汝比丘半月，月，年为人信作神通神变"为命一比丘即指使，但彼名在彼位立故说"立位处"。上人法意为异常人上人佛等静虑者，及圣者。法性意为证法性，定通道果法性义，且此从格为分别。因为从彼分别神通神变。如是上字与人字作一词今应与神变字结合作别词说"或从十善名"等。人法性意为常人法性。燃灯意为燃灯。油润意为倾油。王舍城长者事意为王舍城长者栴檀钵施事。制学处意为制此"诸比丘不应显现神通神变上人法给居士。若显现恶作罪"禁止变化神通学处。
482.依功德成就不失此说显示以"非功德坏"此。故说"戒破"等。无名能意为阻止处无名努力。如是也以此别因彼努力显示说"但此"等。因为亲信，所以增亲信为配合。增意为增长，意为作显明显。
神通神变注
483-

4.Ādīnavanti dosaṃ. Kathaṃ tena katā, kattha vā uppannāti āha ‘‘tattha kirā’’tiādi. Ekenāti gandhārena nāma isināva. Evañhi pubbenāparaṃ saṃsandatīti. Gandhārī nāmesā vijjā cūḷagandhārī, mahāgandhārīti duvidhā hoti. Tattha cūḷagandhārī nāma tivassato oraṃ matasattānaṃ upapannaṭṭhānajānanā vijjā. Vaṅgīsavatthu (saṃ. ni. aṭṭha. 1.1.220; a. ni. aṭṭha. 1.1.212) cettha sādhakaṃ. Mahāgandhārī nāma tassa ceva jānanā, taduttari ca iddhividhañāṇakammassa sādhikā vijjā. Yebhuyyena hesā iddhividhañāṇakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappetvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, adassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti, sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito. Tenāha ‘‘pīḷito’’ti.

Ādesanāpāṭihāriyavaṇṇanā

485. Kāmaṃ ‘‘cetasika’’nti idaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso dassito nāma hoti. Sāmaññajotanā ca visese avatiṭṭhati, tasmā cetasikapadassa yathādhippetamatthaṃ dassento ‘‘somanassadomanassaṃ adhippeta’’nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dhammā dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Pi-saddassa vattabbasampiṇḍanattho suviññeyyoti āha ‘‘evaṃ tava mano’’ti, iminā pakārena tava mano pavattoti attho. Kena pakārenāti vuttaṃ ‘‘somanassito vā’’tiādi. ‘‘Evampi te mano’’ti idaṃ somanassitatādimattadassanaṃ, na pana yena somanassito vā domanassito vā, taṃ dassananti taṃ cittaṃ dassetuṃ pāḷiyaṃ ‘‘itipi te citta’’nti vuttaṃ. Itisaddo cettha nidassanattho ‘‘atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) viya. Tenāha ‘‘idañcidañca attha’’nti. Pi-saddo idhāpi vuttasampiṇḍanattho. Parassa cintaṃ manati jānāti etāyāti cintāmaṇi na-kārassa ṇa-kāraṃ katvā, sā eva pubbapadamantarena maṇikā. Cintā nāma na cittena vinā bhavatīti āha ‘‘paresaṃ cittaṃ jānātī’’ti. ‘‘Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī’’ti keci. ‘‘Vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasena kathetī’’ti apare. Sā pana vijjā padakusalajātakena (jā. 1.9.49 ādayo) dīpetabbā.

Anusāsanīpāṭihāriyavaṇṇanā



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484.过患意为过。如何彼作，或何处生说"彼中据说"等。一意为只名旃陀罗仙人。因为如是前后调和。旃陀罗明有小旃陀罗、大旃陀罗二种。其中小旃陀罗明名为知三年内死众生投生处明。宛耆事此中为证。大旃陀罗明名为知彼且成就神通智业明。因为此多成就神通智业。据说彼明成就人在如是地、时诵咒多现自身，也现象等，也作不可见，也作火柱，也作水柱，也在空中现自身，一切应见如幻术。苦意为困恼逼迫。故说"压迫"。
记心神变注
485.虽然"心所"此为依心相应心，彼等共同语，但取共同名显示心差别。且共同光明住差别，所以显示心所词如所欲义说"意欲乐苦"。且此以乐取彼一处贪等，信等法，以苦取嗔等。但寻伺以自性显示。只字摄说义易知故说"如是汝意"，意为以此相汝意转。以何相说"或乐"等。"如是也汝意"此只显示乐等，但非显示彼以何乐或苦，为显示彼心经说"如是也汝心"。且此如字为显示义如"有此迦旃延一边"等。故说"此此义"。且此只字为摄所说义。以此量他思名思摩尼作尼音，彼即无前词为摩尼。思名无心不有故说"知他心"。"据说彼明成就人在如是地、时诵咒欲知彼心，以彼见闻等差别想门推测心行说"一些说。"出声以彼字观察力说"他说。但彼明应以善足迹本生显示。
教诫神变注

486.Pavattentāti pavattanakā hutvā, pavattanavasena vitakkethāti vuttaṃ hoti. Evanti hi yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca anusāsanī sammāvitakkānaṃ, micchāvitakkānañca pavattiākāradassanavasena tattha ānisaṃsassa, ādīnavassa ca vibhāvanatthaṃ pavattati. Aniccasaññameva, na niccasaññaṃ. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ-saddassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ tadaññarāgassa ceva dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantarikabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhiyeva pāṭihāriyanti katvā. Sesapadadvayepi eseva nayo.

Pāṭihāriyapadassa pana vacanatthaṃ (udā. aṭṭha. paṭhamabodhisuttavaṇṇanā; itivu. aṭṭha. nidānavaṇṇanā) ‘‘paṭipakkhaharaṇato, rāgādikilesāpanayanato pāṭihāriya’’nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā. Puthujjanānampi vigatupakkilese aṭṭhaṅgaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’ti (su. ni. 985; cūḷani. 4) pārāyanasuttapade viya, tasmā samāhite citte vigatupakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatupakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni nāma bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ ‘‘pāṭihāriya’’nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ, iddhiādesanānusāsanīhi vā parasantāne pasādādīnaṃ paṭipakkhassa kilesassa haraṇato vuttanayena pāṭihāriyaṃ. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.


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486.转意为作转者，意为说依转力寻。如意为依如教导教诫以规则力，禁止力等转相摄，彼教诫以正寻，邪寻等转相显示力于彼功德，过患等为显示转。只无常想，非常想。因为只字取为除对。此中也如字义，及目的应依说理知。此取也此理。五欲贪为只示例因欲断彼他贪及嗔等，且彼断为彼他贪等灭方便如放坏血为前坏肉灭方便。只出世间法抑制应见从对治性为向除有罪法因为彼证得方便功德为彼他无罪法无间性。显示神通差别为神通神变作只神通为神变。余二词也此理。
但神变词义说"因断对治，因除贪等烦恼为神变"，但世尊无贪等对治应断。凡夫也离垢具八支功德心断对治神通差别转，所以于彼转言说不可此说"神变"。但若大悲世尊所化烦恼为对治，因断彼等说"神变"，如是为适。或世尊及教对治为外道，因断彼等神变。因为彼等以见断力，以见显现无能力神通记心教诫而断除。或"对"此字显示"后"此义如波罗延经句"彼入后，别婆罗门来"，所以定心离垢作业后应断应转为对治，或自垢以第四禅道断后后断为对治，且神通记心教诫以离垢作业为众生利益再应转，且断自垢为断他众生垢名为对治，对治即神变。或于对治神通记心教诫集中生一一说"神变"。或对治为第四禅，及道因断对治，生彼中，或彼为因，或从彼来为神变，或以神通记心教诫于他相续断信等对治烦恼依说理为神变。常法说为一切时应说法说。


Iddhipāṭihāriyenāti sahādiyoge karaṇavacanaṃ, tena saddhiṃ āciṇṇanti attho. Itaratthāpi esa nayo. Dhammasenāpatissa āciṇṇanti yojetabbaṃ. Tamatthaṃ khandhakavatthunā sādhento ‘‘devadatte’’tiādimāha. Gayāsīseti gayāgāmassa avidūre gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇo atthi, yattha bhikkhusahassassapi okāso hoti, tasmiṃ piṭṭhipāsāṇe. ‘‘Cittācāraṃ ñatvā’’ti iminā ādesanāpāṭihāriyaṃ dasseti, ‘‘dhammaṃ desesī’’ti iminā anusāsanīpāṭihāriyaṃ, ‘‘vikubbanaṃ dassetvā’’ti iminā iddhipāṭihāriyaṃ. Mahānāgāti mahākhīṇāsavā arahanto. ‘‘Nāgo’’ti hi arahato adhivacanaṃ natthi āgu pāpametassāti katvā. Yathāha sabhiyasutte –

‘‘Āguṃ na karoti kiñci loke,

Sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjatī vimutto,

Nāgo tādi pavuccate tathattā’’ti. (su. ni. 527; mahāni. 80; cūḷani. 27, 139);

Aṭṭhakathāyaṃ panettha ‘‘dhammasenāpatissa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. Mahāmoggallānassa dhammadesanaṃ sutvā arahattaphale’’ti (dī. ni. aṭṭha. 1.486) vuttaṃ. Saṅghabhedakakkhandhakapāḷiyaṃ pana ‘‘atha kho tesaṃ bhikkhūnaṃ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā, āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti’’ (cūḷava. 345) ubhinnampi therānaṃ dhammadesanāya tesaṃ dhammacakkhupaṭilābhova dassito, tayidaṃ visadisavacanaṃ dīghabhāṇakānaṃ, khandhakabhāṇakānañca matibhedenāti daṭṭhabbaṃ. Saṅgāhakabhāsitā hi ayaṃ pāḷi, aṭṭhakathā ca teheva saṅgahamāropitā, apica pāḷiyaṃ uparimaggaphalampi saṅgahetvā ‘‘dhammacakkhuṃ udapādī’’ti vuttaṃ yathā taṃ brahmāyusutte, (ma. ni. 2.343) cūḷarāhulovādasutte (ma. ni. 3.416) cāti veditabbaṃ.

‘‘Anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā’’ti sātisayatāya vuttaṃ. Saupārambhāni yathāvuttena patirūpakena upārambhitabbato. Sadosāni parāropitadosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tatoyeva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo atthi. Niddosattā eva addhānaṃ tiṭṭhati parappavādavātehi, kilesavātehi ca anupahantabbato. Addhānaṃ tiṭṭhanato niyyātīti idhāpi phalena hetuno anumānaṃ. Niyyānikatāya hi taṃ addhaniyaṃ. Tasmāti yathāvuttakāraṇato, tena ca upārambhādiṃ, anupārambhādiñcāti ubhayaṃ yathākkamaṃ ubhayattha gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.

Bhūtanirodhesakavatthuvaṇṇanā



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神通神变意为与俱等使用具格，意为与彼习行。他处也此理。法将习行应配合。以蕴事证彼义说"提婆达多"等。伽耶山顶意为伽耶村不远名伽耶山顶如象额似背岩石有，于彼千比丘也有处，于彼背岩石。"知心行"以此显示记心神变，"说法"以此显示教诫神变，"显变化"以此显示神通神变。大龙意为大漏尽阿罗汉。因为"龙"为阿罗汉同义因无有罪恶。如沙毗耶经说：
"世间不作任何罪，
解脱一切结缚已；
不著一切得解脱，
如是称名为真龙。"
但注此中说"闻法将说法五百比丘立于预流果。闻大目犍连说法阿罗汉果"。但破僧蕴经中"时彼等比丘以具寿舍利弗记心神变教诫、具寿大目犍连神通神变教诫教导教诫生离尘离垢法眼'有集法一切彼灭法'"只显示两长老说法彼等得法眼，此异说应见以长诵者、蕴诵者见差别。因为此经文为结集者说，注也彼等升结集，且经中摄上道果说"生法眼"如彼梵授经、教诫罗睺罗小经应知。
"但教诫神变为诸佛常法说"以过胜性说。有诽谤因为应以如说伪法谤。有过因为非除他置过方便。因为有过即不住长久不为长时住。因不住长久不出为以果推因。因为不出故彼等非久。教诫神变无诽谤因为从清净生，依清净。从彼即无过。因为此中无前后违等过生。因为无过即住长久因为不应以他说风、烦恼风损。因住长久出此中也以果推因。因为出故彼久。所以意为从如说因，以彼诽谤等，无诽谤等两如次两处应呵应赞性为因摄。
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487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto sukusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi, tasmā tadubhayāni niyyānāvahattābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Niyyānikabhāvadassanatthanti anusāsanīpāṭihāriyaṃ takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.

Evaṃ etissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikapayojanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Niyyānameva hi etissā desanāya mukhyapayojanaṃ tassa tadatthabhāvato. Buddhānaṃ pana mahantabhāvo anusaṅgikapayojanaṃ atthāpattiyāva gantabbato. Kīdiso nāmesa bhikkhūti āha ‘‘yo mahābhūte’’tiādi. Pariyesantoti apariyesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti vuttaṃ hoti. Vicaritvāti dhammatāya codiyamāno paricaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ yathā abhijātiyaṃ mahāpathavikampādi. Vissajjokāsanti vissajjaṭṭhānaṃ, ‘‘vissajjakara’’ntipi pāṭho, vissajjakanti attho. Tasmāti buddhameva pucchitvā nikkaṅkhattā, tasseva vissajjituṃ samatthatāyāti vuttaṃ hoti. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti ‘‘sabbesampi buddhānaṃ sāsane ediso eko bhikkhu tadānubhāvappakāsako hotī’’ti imampi kāraṇaṃ.

Katthāti nimitte bhummaṃ, kasmiṃ ṭhāne kāraṇabhūteti atthaṃ dassetuṃ ‘‘kiṃ āgammā’’ti vuttaṃ, kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā adhigamanahetūti attho. Tenāha ‘‘kiṃ pattassā’’ti. Kimārammaṇaṃ pattassa puggalassa nirujjhantīti sambandho, hetugabbhavisesanametaṃ. Teti mahābhūtā. Appavattivasenāti puna anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇarasapaccupaṭṭhānapadaṭṭhāna-samuṭṭhānakalāpacuṇṇanānattekattavinibbhogā- vinibbhogasabhāga-visabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato , sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.



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487.为显示不出性意为因为寻大种比丘于前二神变虽得自在善巧也不觉知名大种无余灭涅槃，所以彼二从无导出性为不出为显示彼等不出性。为显示出性意为教诫神变为作者一向导出为显示彼出性。
如是显示此说主要目的今为显示随附目的始"但"等。因为出只为此说主要目的因为彼为彼义。但诸佛大性随附目的因为应只以义得去。何名此比丘说"彼大种"等。寻求意为无寻以灭力寻大种，意为观察彼等无余灭。行意为以法性驱行。因为此法性成就，此即彼比丘如是行如生时大地动等。答处意为答处，也读"答者"，意为答者。所以意为说因为问佛即无疑，只彼能答。为显示大性意为为显示天世间无他共诸佛大性大威力。且此因意为"一切佛教中如是一比丘显示彼威力"此因。
何处意为因位格，为显示义于何处为因说"依何"，意为证得何所缘为缘以证得因。故说"得何"。得何所缘人灭为关系，此为含因差别。彼等意为大种。以无转力意为以再不生力。一切相意为以语义相味现起足处生聚粉异一分不分不分同异内外摄缘作意缘分别相，及以具支略具支分别自相略自相分别相一切相。

488. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotenti cāti devā, devalokā. Te yanti upagacchanti etenāti devayāniyo yathā ‘‘niyyānikā’’ti (dha. sa. dukamātikā 97) ettha anīyasaddo katvatthe, tathā idha karaṇattheti daṭṭhabbaṃ. Tathā hi vuttaṃ ‘‘tena hesā’’tiādi. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Tanti iddhividhañāṇaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā. Kasmā panesa samīpe ṭhitaṃ sadevakalokapajjotaṃ bhagavantaṃ apucchitvā dūre deve upasaṅkamīti codanamapaneti ‘‘samīpe ṭhita’’ntiādinā. ‘‘Ye devā maggaphalalābhino, tepi tamatthaṃ ekadesena jāneyyuṃ, buddhavisayo panāyaṃ pañho pucchito’’ti cintetvā ‘‘na jānāmā’’ti āhaṃsu. Tenāha ‘‘buddhavisaye’’tiādi. Na labbhāti na sakkā, ajjhottharaṇaṃ nāmettha pucchāya nibbādhananti vuttaṃ ‘‘punappunaṃ pucchatī’’ti. ‘‘Hatthato mocessāmā’’ti vohāravasena vuttaṃ, handa naṃ dūramapanessāmāti vuttaṃ hoti. Abhikkantatarāti ettha abhisaddo atisaddatthoti āha ‘‘atikkantatarā’’ti, rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarāti attho. Paṇītatarāti uḷāratarā. Tena vuttaṃ ‘‘uttamatarā’’ti.

491-493. Sahassakkho pana sakko abhisametāvī āgataphalo viññātasāsano, so kasmā taṃ bhikkhuṃ upāyena niyyojesīti anuyogamapaneti ‘‘ayaṃ pana viseso’’tiādinā.

Khajjopanakanti rattiṃ jalantaṃ khuddakakimiṃ. Dhamanto viyāti mukhavātaṃ dento viya. Atthi cevāti ediso mahābhūtapariyesako puggalo nāma vijjamāno eva bhaveyya, mayā apesitoyeva pacchā jānissatīti adhippāyo. Tatoti tathā cintanato paraṃ. Iddhividhañāṇasseva adhippetattā devayāniyasadisova. ‘‘Devayāniyamaggoti vā…pe… abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāma’’nti idaṃ pāḷiyaṃ, aṭṭhakathāsu ca tattha tattha āgataruḷhināmavasena vuttaṃ. Sabbāsupi hi abhiññāsu devayāniyamaggādiekacittakkhaṇikaappanādināmaṃ yathārahaṃ sambhavati.

494.Āgamanapubbabhāgenimittanti brahmuno āgamanassa pubbabhāge uppajjanakanimittaṃ. Udayato pubbabhāgeti ānetvā sambandho. Imeti brahmakāyikā. Veyyākaraṇenāti byākaraṇena. Anāraddhacittoti anārādhitacitto atuṭṭhacitto. Vādanti dosaṃ. Vikkhepanti vācāya vividhā khepanaṃ.

495.Kuhakattāti vuttanayena abhūtato aññesaṃ vimhāpetukāmattā. ‘‘Guhakattā’’ti paṭhitvā guyhitukāmattāti atthampi vadanti keci.

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488. 天意为此中具五欲功德而行，戏，照即天，天界。彼等以此去即到为天道如"出"此中尼字为作义，如是此中为具义应见。如是说"因为此"等。转自在意为此中名自在为如意处去。彼意为神通智。四大王为彼等主为四大王天。但为何彼不问近住天世间光明世尊往远天除诘难以"近住"等。"彼得道果天，彼等也知彼义一分，但此问问佛境界"思"不知"说。故说"佛境界"等。不得意为不能，超越名此中以问压故说"再再问"。"手将放"依言说说，意为来将远除。更殊胜此中胜字为过义故说"过胜"，意为色成就且以慧辩等德超我等为他更可爱。更胜意为更上。故说"更上"。
491-493. 但千眼帝释已现观得果知教，彼为何以方便引导彼比丘除质难以"但此差别"等。
萤火虫意为夜燃小虫。如吹意为如口出风。且有意为如是寻大种人名应有，我未遣后将知为意。彼意为如是思后。因为只神通智意欲如天道。"天道道或...乃至...神通智或一切此只神通智名"此依经注此此来流行名说。因为一切神通中天道道等一心剎那得定等名如应生。
494. 来前分相意为梵天来前分生相。日出前分引结合。此等意为梵身天。解说意为解说。不满意意为不满足意不喜意。语意为过。散乱意为语种种舍。
495. 伪意为依说理为欲令他惊异非实。一些读"藏"说意为欲隐。
岸见兽喻注;

497.Padesenāti ekadesena, upādinnakena sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesatoti anavasesato. Tasmāti tathā pucchitattā, pucchāya ayuttabhāvatoti adhippāyo. Pucchāmūḷhassāti pucchitumajānanato pucchāya sammūḷhassa. Vitathapañho hi ‘‘pucchāmūḷho’’ti vuccati yathā ‘‘maggamūḷho’’ti. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Pucchāvissajjananti tathā sikkhāpitāya avitathapucchāya vissajjanaṃ. Yasmā vissajjanaṃ nāma pucchānurūpaṃ, pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ virajjhitvāva vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchaṃ sikkhāpetvā avitathapucchāya vissajjanaṃ buddhānamāciṇṇanti veditabbaṃ. Tenāha ‘‘kasmā’’tiādi. Duviññāpayoti yathāvuttakāraṇena duviññāpetabbo.

498.Na patiṭṭhātīti paccayaṃ katvā na patiṭṭhahati. ‘‘Katthā’’ti idaṃ nimitte bhummanti āha ‘‘kiṃ āgammā’’ti. Appatiṭṭhāti appaccayā, sabbena sabbaṃ samucchinnakāraṇāti attho. Upādinnaṃyevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena bahudhā saṇṭhite rūpappabandhe dīghasaññā, tamupādāya tato appakaṃ saṇṭhite rassasaññā, tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā ‘‘saṇṭhānavasenā’’tiādi vuttaṃ. Appaparimāṇe rūpasaṅghāte aṇusaññā, tadupādāya tato mahati thūlasaññā, idampi dvayaṃ visesato rūpaggahaṇamukhena gayhatīti āha ‘‘imināpī’’tiādi. ‘‘Pi-saddena cettha ‘saṇṭhānavasena upādārūpaṃ vutta’’nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinātī’’ti vadanti. Vaṇṇasaddo hettha rūpāyatanapariyāyova. Subhanti sundaraṃ, iṭṭhanti attho . Asubhanti asundaraṃ, aniṭṭhanti attho. Tenāha ‘‘iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita’’nti. Dīghaṃ rassaṃ aṇuṃ thūlaṃ subhāsubhanti tīsupi ṭhānesu rūpāyatanamukhena upādārūpasseva gahaṇaṃ bhūtarūpānaṃ visuṃ gahitattāti daṭṭhabbaṃ. ‘‘Kattha āpo ca pathavī, tejo vāyo na gādhatī’’ti hi bhūtarūpāni visuṃ gayhanti. Nāmanti vedanādikkhandhacatukkaṃ. Tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca ‘‘nāma’’nti vuccati. Heṭṭhā ‘‘dīghaṃ rassa’’ntiādinā vuttameva idha ruppanaṭṭhena rūpasaññāya gahitanti dasseti ‘‘dīghādibheda’’nti iminā. Ādisaddena āpādīnañca saṅgaho. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti imamatthaṃ viññāpetuṃ ‘‘dīghādibhedaṃ rūpa’’ micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamanahetu. ‘‘Uparujjhatī’’ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha ‘‘asesametaṃ nappavattatī’’ti.



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497
以部分来说，就是以所执取的、包含在有情相续中的意思。即使在非执取的，即在非根所系的。无余地，就是完全地。因此，是因为如此地被问，意思是问题的不适当性。迷惑于问题，是因为不知道如何提问而对问题感到困惑。因为错误的问题被称为"迷惑于问题"，就如"迷失道路"一样。显示问题的过失，即是阐明他所提出的问题方式中的过失。问题的回答，即是对如此教导的正确问题的回答。因为所谓的回答是要符合问题，应当按照问题的性质来回答，而如来不会错误地按照错误提出的问题来错误地回答，而且由于回答的意义相应性，提问者若不能理解其意义就会感到困惑，所以应当知道先教导问题然后对正确的问题作答是诸佛的惯常做法。因此说"为什么"等等。难以使理解，即是由于上述原因难以使人理解。
498
不住立，即是不以因缘而住立。"在何处"这是处所的语法变化，所以说"缘于什么"。无住立即是无因缘，意思是一切因都完全断绝。只是所执取的，即只是根所系的。因为在朝向一方连续排列的多种色相续中产生长的想法，相对于此在较少的排列中产生短的想法，这两者特别是通过色的认知来把握的，所以说"依形状"等等。在微小量的色聚中产生微细的想法，相对于此在较大的色聚中产生粗大的想法，这两者也是特别通过色的认知来把握的，所以说"以此也"等等。他们说："这里的'也'字是总括'依形状所说的执取色'中也只是说明颜色而已"这个意思。这里的颜色一词就是色处的同义词。净，即是好的，意思是可意的。不净，即是不好的，意思是不可意的。因此说"如是说明可意不可意所缘"。应当知道在长短微粗净不净三处都是通过色处来把握执取色，因为四大种色已经别别地被把握了。因为在"何处水与地、火风不住立"中四大种色是别别地被把握。名，即是受等四蕴。因为它倾向所缘，又因为能令人知，所以称为"名"。显示这里以变坏义通过色想所把握的就是前面所说的"长短"等，以"长等差别"来表示。等字包含水等。或者因为长等的施设不仅以色处为所依，也以大种色为所依。如是，形状也通过触来把握，所以以长短等的把握也包含大种色，为了使人了解这个意思而说"长等差别的色"。缘于什么，即是通达什么，以什么的通达为因。"灭尽"这是就不再生起的灭说的，不是刹那灭，所以说"这一切都不再运转"。

499.Tatra veyyākaraṇaṃ bhavatīti anusandhivacanamattaṃ cuṇṇiyapāṭhaṃ vatvā veyyākaraṇavacanabhūtaṃ viññāṇantiādiṃ silokamāhāti adhippāyo. Viññātabbanti visiṭṭhena ñāṇena ñātabbaṃ, sabbañāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho. Tenāha ‘‘nibbānassetaṃ nāma’’nti. Nidassīyateti nidassanaṃ, cakkhuviññeyyaṃ, na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti atthaṃ vadanti. Nidassanaṃ vā upamā, tadetassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekabhūtassa accantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti, taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhātā jaratāpi tassa natthīti vuttaṃ ‘‘uppādanto vā’’tiādi. Tattha uppādantoti uppādāvatthā. Vayantoti bhaṅgāvatthā. Ṭhitassa aññathattantoti jaratā vuttā. Avasesaggahaṇena ṭhitāvatthā anuññātā hoti. Titthassāti pānatitthassa. Tattha nibbacanaṃ dasseti ‘‘tañhī’’tiādinā. Papantīti pakārena pivanti. Tathā hi ācariyena vuttaṃ ‘‘papanti etthāti papanti vuttaṃ. Ettha hi papanti pānatittha’’nti (dī. ni. ṭī. 1.499) niruttinayena, yathārutalakkhaṇena vā pa-kārassa bha-kāro kato.Sabbatoti sabbakammaṭṭhānamukhato. Tenāha ‘‘aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhenā’’ti. Ayaṃ aṭṭhakathāto aparo nayo – pakārena bhāsanaṃ jotanaṃ pabhā, sabbato pabhā assāti sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaraṃ visuddhanti attho. Ettha nibbāneti nimitte bhummaṃ dasseti ‘‘idaṃ nibbānaṃ āgammā’’ti iminā. Yena nibbānamadhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ ‘‘upādinnakadhammajātaṃ nirujjhati, appavattaṃ hotī’’ti.

Tatthāti yadetaṃ ‘‘viññāṇassa nirodhenā’’ti padaṃ vuttaṃ, tasmiṃ. Viññāṇaṃ uddharati tassa vibhajjitabbattā. Carimakaviññāṇanti arahato cuticittasaṅkhātaṃ parinibbānacittaṃ. Abhisaṅkhāraviññāṇanti puññādiabhisaṅkhāracittaṃ. Etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ anupādisesāya nibbānadhātuyā nirujjhati. Tenāha ‘‘vijjhāta…pe… bhāvaṃ yātī’’ti. Vijjhātadīpasikhā viyāti nibbutadīpasikhā viya. ‘‘Abhisaṅkhāraviññāṇassāpī’’tiādinā saupādisesanibbānadhātumukhena anupādisesanibbānadhātumeva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā. Tena vuttaṃ ‘‘anuppādavasena uparujjhatī’’ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ, nirodhenāti pana hetumhi. Etthāti nibbāne. Sesaṃ sabbattha uttānatthameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kevaṭṭasuttavaṇṇanāya līnatthapakāsanā.

Kevaṭṭasuttavaṇṇanā niṭṭhitā.

12. Lohiccasuttavaṇṇanā

Lohiccabrāhmaṇavatthuvaṇṇanā



我来帮你直译这段巴利文:
499
这里有解释，意思是说完散文的连接语后，说出成为解释语的"识"等偈颂。应被了知，即应以殊胜智，以一切智中最上的圣道智亲自知道的意思。因此说"这是涅槃的名称"。被指示为示现，眼所识知的，非示现即是非示现，即不是眼所识知的意思，他们这样说。或者示现是比喻，它没有这个所以是非示现。因为对于常住、一体、极为殊胜本性的涅槃，从任何地方都不能得到相似的比喻。凡是未有而有，有而坏灭的，那是由生灭两端而有边际的有为法，但是对于无为的、常住的涅槃，这两端都没有，正因为如此，连被称为离开新性的老性也没有，所以说"生边"等等。其中，生边即是生起状态。灭边即是坏灭状态。住立者的变异边即是说老性。以余的摄受而允许住立状态。渡口，即是饮水渡口。以"因为它"等等来显示其词源解释。饮用，即是以种种方式饮用。因此阿阇黎说："在此饮用故称为饮用。因为在此他们饮用，这是饮水渡口"，根据词源学的方法，或者按照如声的特征将pa音变成bha音。一切处，即从一切业处门。因此说"在三十八业处中以任何方式"。这是除了注释之外的另一种解释方法 - 以种种方式照耀显现为光明，有一切处的光明为一切处光明，因为不被任何所染污而周遍光明清净的意思。在这涅槃中，以"缘于这涅槃"来显示这是处所的语法变化。由于这里意指已证得涅槃者只是相续所摄诸法的不再生起的灭，所以说"所执取的诸法灭尽，不再运转"。
在那里，即是已说的"由识的灭"这句。举出识是因为它应当被分别。最后识，即是阿罗汉的死亡心即般涅槃心。行作识，即是福等行作心。这在此灭尽，即是这名色在这涅槃中以无余依涅槃界而灭尽。因此说"如灯焰...等...成为"。如灭尽的灯焰，即如熄灭的灯焰。以"行作识等"来通过有余依涅槃界说无余依涅槃界，因为意指名色的无余灭尽。因此说"以不再生起而灭尽"。以预流道智，这是主格或工具格的表述，而"以灭"则是因格。在此，即是在涅槃中。其余一切处都是明显的意思。
这是《善吉祥光》《长部》注释书中为阐明极细微深奥难解的意义、产生善净广大慧的敏锐性而作的《善庄严》名为显明隐义的注释中《计瓦达经》注释的显明隐义。
《计瓦达经》注释结束。
12.《卢希遮经》注释
卢希遮婆罗门事缘注释

501. Evaṃ kevaṭṭasuttaṃ saṃvaṇṇetvā idāni lohiccasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kevaṭṭasuttassānantaraṃ saṅgītassa suttassa lohiccasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti lohiccasutta’’nti āha. Sālavatikāti kāraṇamantarena itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Vatiyāti kaṇṭakasākhādivatiyā. Lohito nāma tassa kule pubbapuriso, tabbaṃsavasena lohitassa apaccaṃ lohiccoti brāhmaṇassa gottato āgatanāmaṃ.

502. ‘‘Kiñhi paro parassa karissatī’’ti parānukampā virahitattā lāmakaṃ. Na tu ucchedasassatānaṃ aññatarassāti āha ‘‘na panā’’tiādi. Diṭṭhigatanti hi laddhimattaṃ adhippetaṃ, aññathā ucchedasassataggāhavinimutto koci diṭṭhiggāho nāma natthīti tesamaññataraṃ siyā. ‘‘Uppannaṃ hotī’’ti idaṃ manasi, vacasi ca uppannatāsādhāraṇavacananti dasseti ‘‘na kevalañcā’’tiādinā. So kira…pe… bhāsatiyevāti ca tassā laddhiyā loke pākaṭabhāvaṃ vadati. Yasmā pana attato añño paro hoti, tasmā yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsakoti dassetuṃ ‘‘paro’’tiādi vuttaṃ. Kiṃ-saddāpekkhāya cettha ‘‘karissatī’’ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ, vimokkhadhammanti attho. ‘‘Paresaṃ dhammaṃ kathessāmī’’ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kimatthiyaṃ, āsayavuddhassapi anurodhena vinā taṃ na hoti, tasmā attanā…pe… vihātabbanti vadati. Tenāha ‘‘evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī’’ti.

504.‘‘Itthiliṅgavasenā’’ti iminā pulliṅgikassapi atthassa itthiliṅgasamaññāti dasseti. Soti lohiccabrāhmaṇo. Bhāroti bhagavato parisabāhullattā, attano ca bahukiccakaraṇīyattā garu dukkaraṃ.

508.Kathāphāsukatthanti kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Ayaṃ upāsakoti rosikanhāpitaṃ āha. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ ‘‘buddhagajjita’’nti vuccati. Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti, tasmā pītivasena paṭhamaṃ gajjati, dutiyampi anugajjati. Kiṃ visesaṃ gajjanamanugajjananti vuttaṃ ‘‘aya’’ntiādi. Ādo bhāsanaṃ allāpo, saññoge pare rasso. Taduttari saha bhāsanaṃ sallāpo.

Lohiccabrāhmaṇānuyogavaṇṇanā

509.Samudayasañjātīti āyuppādoti āha ‘‘bhoguppādo’’ti. Tatoti sālavatikāya. Lābhantarāyakaroti dhanadhaññalābhassa antarāyakaro. Anupubbo kapi-saddo ākaṅkhanatthoti dasseti ‘‘icchatī’’ti iminā. Ayaṃ aṭṭhakathāto aparo nayo – sātisayena hitena anukampako anuggaṇhanako hitānukampīti. Sampajjatīti āsevanalābhena nippajjati, balavatī hoti avaggahāti attho. Tena vuttaṃ ‘‘niyatā hotī’’ti.

510-

我来 助你直译这段巴利文:
501
如是注释完《计瓦达经》后，现在要注释《卢希遮经》，为了显示按照次第到达注释机会的状态，或者为了显明在《计瓦达经》之后诵集的经是《卢希遮经》，所以说"如是我闻...等...在拘萨罗国是卢希遮经"。萨拉瓦提迦，是没有特别原因而以阴性语尾作为那个村庄的名字。有些人说是因为村长的缘故。围篱，即是荆棘枝等围篱。他家族中的祖先名为卢希多，依其族系卢希多的后裔为卢希遮，这是婆罗门从姓氏而来的名字。
502
"他人能为他人做什么"因为缺乏对他人的悲悯而低劣。但不是断见或常见之一，所以说"但不是"等。因为这里所说的见解只是意指所持的主张，否则离开断见常见执取之外是没有任何见执的，所以应是它们之一。"已生起"这句话，他以"不仅"等来显示是共同表达在意中和语中的生起。"他确实...等...只是说"，说明那个主张在世间的显著性。又因为除自己之外的是他人，所以如同教导者对被教导者是他人一样，被教导者对教导者也是他人，为了显示这点而说"他人"等。这里"将做"用未来时是因为关联到"什么"字，或者是为了显示即使在未来他也没有什么可为他做的。善法，即是无过失法、无烦恼法，意思是解脱法。"我将为他人说法"，让他们围绕着自己而行，有什么意义呢？即使是为了增长意乐，没有随顺也是不会有的，所以说应当由自己...等...而住。因此说"我说这样的状态是恶的贪法"。
504
以"以阴性语尾"来显示阳性语尾的意义也有阴性的施设。他，即是卢希遮婆罗门。重担，因为世尊眷属众多，自己也有许多事务而沉重难做。
508
为了谈话的舒适，即是为了谈话的愉快，为了能够愉快地说和听的意思。这个优婆塞，说的是理发师罗西卡。但愿能够，这里应当视为以喜悦而重复。因此这被称为"佛陀的狮子吼"。因为世尊在这样的场合特别生起喜悦，所以以喜悦首先作狮子吼，第二次又随作狮子吼。什么是特别的狮子吼和随狮子吼呢？说"这"等。最初的说话是问候，在结合时后音短。其后一起说话是交谈。
卢希遮婆罗门追问注释
509
生起产生即是增长，所以说"财富的增长"。从那里，即是从萨拉瓦提迦。妨碍获得，即是妨碍财物谷物的获得。带有anu的kapi字根表示期望的意思，以"希望"来显示。这是除了注释之外的另一种解释方法 - 以殊胜的利益而怜悯、摄受为利益怜悯者。成就，即是由于习行得到而成就，变得有力，这是意思。因此说"成为确定"。
510-...

511.Dutiyaṃ upapattinti ‘‘nanu rājā pasenadikosalo’’tiādinā vuttaṃ dutiyaṃ upapattiṃ ṭhānaṃ yuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti, imāya ca upapattiyā tumhe ceva aññe cāti lohiccampi antokatvā saṃvejanaṃ kataṃ hoti. Ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Upanissayasampattiyā, ñāṇaparipākassa vā abhāvena asakkontā. Kammapadena atulyādhikaraṇattā paripācenti kiriyāya vibhattivipallāsena upayogatthe paccattavacanaṃ. Ye pana ‘‘paripaccantī’’ti kammarūpena paṭhanti, tesaṃ mate vibhattivipallāsena payojanaṃ natthi kammakattubhāvato, attho panassa dutiyavikappe vuttanayena dānādipuññaviseso veditabbo. Ahitānukampāditā ca tassa taṃsamaṅgīsattavasena hoti. Divi bhavāti dibbā. Gabbhenti paripaccanavasena attani pabandhentīti gabbhā, devalokā. ‘‘Channaṃ devalokāna’’nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā ‘‘bhāvanaṃ bhāvayamānā’’ti idampi vacanaṃ samatthitaṃ hoti . ‘‘Devalokagāminiṃ paṭipadaṃ pūrayamānā’’ti vatvā taṃ paṭipadaṃ sarūpato dassetuṃ ‘‘dānaṃ dadamānā’’tiādi vuttaṃ. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā.Dānādayo devalokasaṃvattanika puññavisesā. Dibbā bhavāti idha devalokapariyāpannā upapattibhavā adhippetā. Tadāvaho hi kammabhavo pubbe gahitoti āha ‘‘devaloke vipākakkhandhā’’ti.

Tayocodanārahavaṇṇanā

513.Aniyāmitenevāti aniyamiteneva, ‘‘tvaṃ evaṃ diṭṭhiko, evaṃ sattānaṃ anatthassa kārako’’ti evaṃ anuddesikeneva. Sabbalokapatthaṭāya laddhiyā samuppajjanato yāva bhavaggā uggataṃ. Mānanti ‘‘ahametaṃ jānāmi, ahametaṃ passāmī’’ti evaṃ pavattaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako ca asampāditaattahito ovādakarasāvako ca sampāditaattahito anovādakarasāvako ceti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho, tasmā ‘‘taṃ tena pucchito eva kathessāmī’’ti codanāraheva tayo satthāre paṭhamaṃ dasseti, pacchā catutthaṃ satthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena ‘‘dhammamayo kāyo’’ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā ‘‘ayampi kho lohicca satthā’’ti abhāsi.

Aññāti ya-kāralopaniddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 37; ma. ni. 

我来帮你直译这段巴利文:
511
第二个生起，即是以"难道不是波斯匿王"等所说的第二个生起、场合、理由。因为世尊通过譬喻来显示原因，通过这个生起，包括卢希遮在内的"你们以及其他人"而作出警惕。那些善男子成熟天的胎藏，这是语句的连接。因为缺乏资具成就或智的成熟而不能够。因为与业词不同主格，所以成熟这个动作以语法变化的变异而以主格表达宾格。但是那些读作"被成熟"这个被动形式的人们，在他们的见解中因为是业与作者的关系而不需要语法变化的运用，而它的意思应当依第二种选择所说的方式理解为布施等殊胜的福德。而他的无利益怜悯等是依具有那个的众生而有。存在于天上为天的。以成熟的方式在自己中延续为胎藏，即是天界。"六天界"这是举例说明。因为梵界也可得到天胎藏的状态，因为是天住处的原因。这样作了之后，"修习禅修"这句话也得到成立。说了"圆满通往天界的道路"之后，为了显示那个道路的自性而说"布施"等。众生在此中随意安住于乐为诸有，即是天宫。因为导向天的状态而为天的。如前所说的方式为胎藏。布施等是导向天界的殊胜福德。天的诸有，这里是指摄属天界的生有。因为能导向那个的业有已在前面所摄，所以说"天界的异熟蕴"。
三种应受呵责者注释
513
以不确定的，即是以不确定的，以"你有这样的见解，这样作众生的无利益者"这样不特定的。因为遍满一切世间的见解生起而上升到有顶。慢，即是"我知道这个，我看到这个"这样转起的智者慢。破除，即是摧毁，令断的意思。三位导师，即是未成就自利而不教导弟子者、未成就自利而教导弟子者、已成就自利而不教导弟子者，这三位导师。第四位则是正等正觉者不应受呵责，所以"被他问到时我才会说那个"，首先显示只应受呵责的三位导师，之后显示第四位导师。虽然此中第四位导师是独一无二不共于他人的，但是由于那些超人法而被称为"法身"，世尊显示那些功德部分作为导师地位的总集时说"卢希遮，这也是导师"。
其他，即是省略ya音的表示，如在"自证知"等。

1.154, 444) viya, tadatthe cetaṃ sampadānavacananti dasseti ‘‘aññāyā’’tiādinā. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha ‘‘nirantaraṃ tassa sāsanaṃ akatvā’’ti. Ukkamitvā ukkamitvāti kadāci tathā karaṇaṃ, kadāci tathā akaraṇañca sandhāya vicchāvacanaṃ, yadicchitaṃ karontīti adhippāyo . Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā. Tena vuttaṃ ‘‘anicchantiyā’’tiādi. Ekāyāti adutiyāya itthiyā, sampayoganti methunadhammasamāyogaṃ. Eko iccheyyāti adutiyo puriso sampayogaṃ iccheyyāti ānetvā sambandho. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehassitāgehassitaapekkhavasena tassa satthuno sāvakesu paṭipattidassanatthaṃ. Ativirattabhāvato daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ itthiṃ. Lobhenāti parivāraṃ nissāya uppajjanakalābhasakkāralobhena. Īdisoti evaṃsabhāvo satthā. Yenāti lobhadhammena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Kāyavaṅkādivigamena ujuṃ karohi.

514.Sassarūpakāni tiṇānīti sassasadisāni nīvārāditiṇāni.

515.Evaṃ codanaṃ arahatīti vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya ‘‘evarūpo tava lobhadhammo’’tiādinā, na ca dutiyo viya ‘‘attānameva tāva tattha sampādehī’’tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.

Nacodanārahasatthuvaṇṇanā

516.Na codanārahoti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā hoti, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Assavāti paṭissavā.

517.Mayā gahitāya diṭṭhiyāti sabbaso anavajje anupavajje sammāpaṭipanne, paresañca sammadeva sammāpaṭipattiṃ dassente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā. Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti etthāti hi papāto. Dhammadesanāhatthenāti dhammadesanāsaṅkhātena hatthena. Saggamaggathaleti saggagāmimaggabhūte puññadhammathale, cātumahārājikādisaggasotāpattiādimaggasaṅkhāte vā thale. Sesaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā lohiccasuttavaṇṇanāya līnatthapakāsanā.

Lohiccasuttavaṇṇanā niṭṭhitā.

13. Tevijjasuttavaṇṇanā



我来 帮你直译这段巴利文:
514
像谷物形状的草，即是像谷物一样的野米等草。
515
如是应受呵责，即是依所说的方式在使**弟子们陷入不精进的情况下应受呵责，不像第一位那样以"你有这样的贪法"等，也不像第二位那样以"你首先要在那里成就自己"等。为什么?因为第三位已成就自利。
不应受呵责的导师注释
516
不应受呵责，这里因为所谓应受呵责是由于导师的违犯或**弟子的违犯或两者的违犯而有，这一切在这位导师都没有，所以不应受呵责，为了显示这个意思而说"因为这"等。听从，即是应允。
517
我所执取的见解，即是对于完全无过失、无可非难、正确行道，并且正确地显示他人正确行道的导师，以不实过失归咎的方式错误地执取的导向地狱的恶见。地狱深渊，即是称为地狱的大深渊。因为在此跌落为深渊。以说法之手，即是以称为说法的手。在天道地，即是在导向天界之道所成的功德地，或者在称为四大王天等天界、须陀洹等道的地。其余的都很容易理解。
这是《善吉祥光》《长部》注释书中为阐明极细微深奥难解的意义、产生善净广大慧的敏锐性而作的《善庄严》名为显明隐义的注释中《卢希遮经》注释的显明隐义。
《卢希遮经》注释结束。
13.《三明经》注释

518. Evaṃ lohiccasuttaṃ saṃvaṇṇetvā idāni tevijjasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, lohiccasuttassānantaraṃ saṅgītassa suttassa tevijjasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti tevijjasutta’’nti āha. Nāmanti nāmamattaṃ. Disāvācīsaddato payujjamāno enasaddo aduratthe icchito, tappayogena ca pañcamiyatthe sāmivacanaṃ, tasmā ‘‘uttarenā’’ti padena adūratthajotanaṃ, pañcamiyatthe ca sāmivacanaṃ dassetuṃ ‘‘manasākaṭato avidūre uttarapasse’’ti vuttaṃ. ‘‘Disāvācīsaddato pañcamīvacanassa adūratthajotanato adūratthaṃ dassetuṃ enasaddena evaṃ vutta’’nti keci, sattamiyatthe cetaṃ tatiyāvacanaṃ ‘‘pubbena gāmaṃ ramaṇīya’’ntiādīsu viya. ‘‘Akkharacintakā pana ena-saddayoge avadhivācini pade upayogavacanaṃ icchanti, attho pana sāmivaseneva icchito, tasmā idha sāmivacanavaseneva vutta’’nti (dī. ni. ṭī. 1.518) ayaṃ ācariyamati. Taruṇaambarukkhasaṇḍeti taruṇambarukkhasamūhe. Rukkhasamudāyassa hi vanasamaññā.

519.Kulacārittādisampattiyāti ettha ādisaddena mantajjhenābhirūpatādisampattiṃ saṅgaṇhāti. Tattha tatthāti tasmiṃ tasmiṃ dese, kule vā. Te nivāsaṭṭhānena visesento ‘‘tatthā’’tiādimāha. Mantasajjhāyakaraṇatthanti āthabbaṇamantānaṃ sajjhāyakaraṇatthaṃ. Tena vuttaṃ ‘‘aññesaṃ bahūnaṃ pavesanaṃ nivāretvā’’ti. Nadītīreti aciravatiyā nadiyā tīre.

Maggāmaggakathāvaṇṇanā



我来帮你直译这段巴利文：
518
如是注释完《卢希遮经》后，现在要注释《三明经》，为了显示按照次第到达注释机会的状态，或者为了显明在《卢希遮经》之后诵集的经是《三明经》，所以说"如是我闻...等...在拘萨罗国是三明经"。名字，即是仅仅是名字。从表示方位的词使用的ena字在不远处的意义被期望，由于它的使用而在第五格意义中用所有格语，因此为了显示"在北方"这个词表示不远处的意义，以及在第五格意义中用所有格语，所以说"在摩那沙迦吒（Manasākaṭa）不远的北边"。有些人说："从表示方位的词的第五格语表示不远处的意义，为了显示不远处的意义而用ena字这样说"，这是在第七格意义中用第三格语，如在"村庄的东方可爱"等中一样。"但是文字学家们认为在与ena字结合时，在表示界限的词中要用宾格，但意义是按照所有格被期望的，所以这里只是按照所有格说"，这是阿阇黎的见解。在年轻的芒果树林中，即是在年轻芒果树的集合中。因为树木的集合有林的通称。
519
以种姓传统等的成就，这里等字包摄咒语学习、美好容貌等成就。在那里在那里，即是在那个那个地方，或者家族。他以居住处来区别它们而说"在那里"等。为了诵读咒语，即是为了诵读阿闼婆吠陀咒语。因此说"阻止其他许多人进入"。在河岸，即是在阿致罗跋提（Aciravatī）河的岸边。
正道非道语注释

520.Jaṅghacāranti caṅkamena, ito cito ca vicaraṇaṃ. So hi jaṅghāsu kilamathavinodanatthaṃ caraṇato ‘‘jaṅghavihāro, jaṅghacāro’’ti ca vutto. Tenāha pāḷiyaṃ ‘‘anucaṅkamantānaṃ anuvicarantāna’’nti. Cuṇṇamattikādi nhānīyasambhāro. Tena vuttanti ubhosupi anucaṅkamanānuvicaraṇānaṃ labbhanato evaṃ vuttaṃ. Maggo cettha brahmalokagamanūpāyapaṭipadābhūto ujumaggo. Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti hi maggo, tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo. Tathā hi ‘‘katamaṃ nu kho’’tiādinā maggameva dasseti. Paṭipadanti brahmalokagāmimaggassa pubbabhāgapaṭipadaṃ.

Añjasāyanoti ujumaggassa vevacanaṃ pariyāyadvayassa atirekatthadīpanato yathā ‘‘padaṭṭhāna’’nti. Dutiyavikappe añjasasaddo ujukapariyāyo. Niyyātīti niyyāniyo, so eva niyyānikoti dasseti ‘‘niyyāyanto’’ti iminā. Niyyāniko niyyātīti ca ekantaniyyānaṃ vuttaṃ, gacchanto hutvā gacchatīti attho. Kasmā maggo ‘‘niyyātī’’ti vutto, nanvesa gamane abyāpāroti? Saccaṃ. Yasmā panassa niyyātu-puggalavasena niyyānabhāvo labbhati, tasmā niyyāyantapuggalassa yoniso paṭipajjanavasena niyyāyanto maggo ‘‘niyyātī’’ti vutto. Karotīti attano santāne uppādeti. Tathā uppādentoyeva hi taṃ paṭipajjati nāma. Saha byeti vattatīti sahabyo, sahavattanako, tassa bhāvo sahabyatāti vuttaṃ ‘‘sahabhāvāyā’’ti. Sahabhāvoti ca salokatā, samīpatā vā veditabbā. Tathā cāha ‘‘ekaṭṭhāne pātubhāvāyā’’ti. Sakamevāti attano ācariyena pokkharasātinā kathitameva. Thometvāti ‘‘ayameva ujumaggo ayamañjasāyano’’tiādinā pasaṃsitvā. Tathā paggaṇhitvā. Bhāradvājopi sakameva attano ācariyena tārukkhena kathitameva ācariyavādaṃ thometvā paggaṇhitvā vicaratīti yojanā. Tena vuttanti yathā tathā vā abhiniviṭṭhabhāvena pāḷiyaṃ vuttaṃ.

521-522.Aniyyānikāvāti appāṭihārikāva, aññamaññassa vāde dosaṃ dassetvā aviparītatthadassanatthaṃ uttararahitā evāti attho. Tulanti mānapatthatulaṃ. Aññamaññavādassa āditova viruddhaggahaṇaṃ viggaho, sveva vivadanavasena aparāparaṃ uppanno vivādoti āha ‘‘pubbuppattiko’’tiādi. Duvidhopi esoti viggaho, vivādoti dvidhā vuttopi eso virodho. Nānāācariyānaṃ vādatoti nānārucikānaṃ ācariyānaṃ vādabhāvato. Nānāvādo nānāvidho vādoti katvā, adhunā pana ‘‘nānāācariyānaṃ vādo nānāvādo’’ti pāṭho.

523.Ekassāpīti tumhesu dvīsu ekassāpi. Ekasminti sakavādaparavādesu ekasmimpi. Saṃsayo natthīti ‘‘maggo nu kho, na maggo’’ti vicikicchā natthi, añjasānañjasābhāve pana saṃsayo. Tena vuttaṃ ‘‘esa kirā’’tiādi evaṃ satīti yadi sabbattha maggasaññino, evaṃ sati ‘‘kismiṃ vo viggaho’’ti bhagavā pucchati. Itisaddena cettha ādyatthena vivādo, nānāvādo ca saṅgahito.



我来帮你直译这段巴利文：
520
步行，即是经行，来回走动。因为那是为了消除腿部疲劳而行走，所以称为"腿行、步行"。因此在圣典中说"正在经行、正在来回走动"。粉末、泥土等沐浴用品。那么所说，即是因为在两种经行、来回走动中都可得到而如此说。此中道路是作为去往梵界方法之道的正道。因为以此寻求到达所欲之处为道路，与此不同的为非道，或者应当视a音为增长义。如是以"哪一个呢"等而显示道路。道路，即是通往梵界之道的前分道路。
正直道是正道的同义语，因为两种方式显示更多的意义，如"足处"。第二种选择中，añjasa字是正直的同义语。引导为引导者，它即是引导的，以"引导着"这个来显示。引导者引导，即是说决定的引导，意思是成为去者而去。为什么道路被说为"引导"，难道这在去中没有作用吗？是的。但是因为引导的状态是依引导的人而得到的，所以依正在引导的人如理行道而引导的道路被说为"引导"。造作，即是在自己的相续中生起。因为如此生起者才叫做行道。与...一起存在而转起为同伴，是共同转起者，它的状态为同伴性，所以说"为了共同性"。共同性应当被理解为同界或接近。如是说"为了在一处出现"。只是自己的，即是只是由自己的老师玻呵罗沙底所说的。赞叹，即是以"这才是正道，这才是正直道"等而称赞。如是举扬。婆罗豆婆阇也只是赞叹举扬由自己的老师多卢迦所说的老师之论而游行，这是语句的连接。那么所说，即是依如此执著的状态在圣典中所说。
521-522
非引导的，即是无效验的，显示彼此论点的过失后为了显示无颠倒义而完全没有解答，这是意思。秤，即是度量之秤。从一开始就执取彼此论点的相违为争论，它以诤论的方式后后生起为诤讼，所以说"先生起"等。这两种，即是争论、诤讼这两种所说的这个相违。从不同老师们的论点，即是从具有不同意乐的老师们的论点状态。作为"不同论是不同种类的论"，但现在读作"不同老师们的论是不同论"。
523
即使一个，即是在你们两个中即使一个。在一个，即是在自论和他论中即使一个。没有疑惑，即是没有"是道路吗？不是道路吗？"的犹豫，但在正直与非正直性上有疑惑。因此说"据说这"等。如果这样，即是如果在一切处都有道路想，如此时世尊问"你们有什么争论"。这里以iti字包括开始义的诤论和不同论。

524. ‘‘Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo’’ti heṭṭhā vuttovāyamattho. Anujumaggeti etthāpi a-saddo vuddhiattho ca yujjati. Tameva vatthunti sabbesampi brāhmaṇānaṃ maggassa maggabhāvasaṅkhātaṃ, sakamaggassa ujumaggabhāvasaṅkhātañca vatthuṃ. Sabbe teti sabbe te nānāācariyehi vuttamaggā, ye pāḷiyaṃ ‘‘addhariyā brāhmaṇā’’tiādinā vuttā. Ayamettha pāḷiattho – addharo nāma yaññaviseso, tadupayogibhāvato addhariyāni vuccanti yajūni, tāni sajjhāyantīti addhariyā, yajuvedino. Tittirinā nāma isinā katā mantāti tittirā, te sajjhāyantīti tittiriyā, yajuvedino eva. Yajuvedasākhā hesā, yadidaṃ tittiranti. Chando vuccati visesato sāmavedo, taṃ sarena kāyantīti chandokā, sāmavedino. ‘‘Chandogā’’tipi tatiyakkharena paṭhanti, so evattho. Bahavo iriyo thomanā etthāti bavhāri, iruvedo, taṃ adhīyantīti bavhārijjhā.

Bahūnīti etthāyaṃ upamāsaṃsandanā – yathā te nānāmaggā ekaṃsato tassa gāmassa vā nigamassa vā pavesāya honti, evaṃ brāhmaṇehi paññāpiyamānāpi nānāmaggā ekaṃsato brahmalokūpagamanāya brahmunā sahabyatāya hontīti.

525.Paṭijānitvā pacchā niggayhamānā avajānantīti pubbe niddosataṃ sallakkhamānā paṭijānitvā pacchā sadosabhāvena niggayhamānā ‘‘netaṃ mama vacana’’nti avajānanti, na paṭijānantīti attho.

527-529.Tetevijjāti tevijjakā te brāhmaṇā. Evasaddena ñāpito attho idha natthīti va-kāro gahito, so ca anatthakovāti dasseti ‘‘āgamasandhimatta’’nti iminā, vaṇṇāgamena padantarasandhimattaṃ katanti attho. Andhapaveṇīti andhapanti. ‘‘Paṇṇāsasaṭṭhi andhā’’ti idaṃ tassā andhapaveṇiyā mahato gacchagumbassa anuparigamanayogyatādassanaṃ. Evañhi te ‘‘suciraṃ velaṃ mayaṃ maggaṃ gacchāmā’’ti saññino honti. Andhānaṃ paramparasaṃsattavacanena yaṭṭhigāhakavirahatā dassitāti vuttaṃ ‘‘yaṭṭhigāhakenā’’tiādi. Tadudāharaṇaṃ dassentena ‘‘eko kirā’’tiādi āraddhaṃ. Anuparigantvāti kañci kālaṃ anukkamena samantato gantvā. Kacchanti kacchabandhadussakaṇṇaṃ. ‘‘Kacchaṃ bandhantī’’tiādīsu (cūḷava. aṭṭha. 280; vi. saṅga. aṭṭha. 34.42) viya hi kacchasaddo nibbasanavisesapariyāyo. Apica kacchanti upakacchakaṭṭhānaṃ. ‘‘Sambādho nāma ubho upakacchakā muttakaraṇa’’ntiādīsu (pāci. 800) viya hi kāyekadesavācako kacchasaddo. Cakkhumāti yaṭṭhigāhakaṃ vadati. ‘‘Purimo’’tiādi yathāvuttakkamena veditabbo. Nāmakaññevāti atthābhāvato nāmamattameva, taṃ pana bhāsitaṃ tehi sārasaññitampi nāmamattatāya asārabhāvato nihīnamevāti atthamattaṃ dasseti ‘‘lāmakaṃyevā’’ti iminā.

530.Yoti brahmaloko. Yatoti bhummatthe nissakkavacanaṃ. Sāmaññajotanāya visese avatiṭṭhanato visesaparāmasanaṃ dassetuṃ ‘‘yasmiṃ kāle’’ti vuttaṃ. ‘‘Uggamanakāle’’tiādinā pakaraṇādhigatamāha. Āyācantīti uggamanaṃ patthenti. Kasmā? Lokassa bahukārabhāvato. Tathā thomanādīsu. Sommoti sītalo. Ayaṃ kira brāhmaṇānaṃ laddhi ‘‘pubbebrāhmaṇānamāyācanāya candimasūriyā’gantvā loke obhāsaṃ karontī’’ti.



我来帮你直译这段巴利文：
524
"以此寻求到达所欲之处为道路，正道。与此不同的为非道，或者应当视a音为增长义"，这个意义如前所说。在非正道中，这里a音也适合增长义。那个事物，即是对所有婆罗门来说称为道路的道路性质，以及自己的道路称为正道性质的事物。所有那些，即是所有那些被不同老师们所说的道路，即在圣典中以"持有阿陀婆吠陀的婆罗门"等所说的。这里这是圣典的意义—— 阿陀婆（adhara）是一种祭祀的特称，因为与它相关而称阿陀梨耶（addhariya）为祭祀咒语，诵读它们为阿陀梨耶，即夜柔吠陀的诵者。由帝帝利（Tittiri）仙人所作的咒语称为帝帝利，诵读它们为帝帝利耶，也是夜柔吠陀的诵者。因为这是夜柔吠陀的分支，即是帝帝利。韵律特指娑摩吠陀，以音声诵唱它为昌多迦（chandoka），即娑摩吠陀的诵者。也有用第三个音读作"昌多伽（chandoga）"的，意思相同。有许多赞颂（iri）在此为婆户利（bavhāri），即阿闼婆吠陀，学习它为婆户利者（bavhārijjhā）。
许多，这里是这样的譬喻对照——如同那些不同的道路确定是为了进入那个村庄或城镇，如是婆罗门们所施设的不同道路确定是为了上升梵界、与梵天共住。
525
承认后被诃责而否认，即是先前观察无过失而承认，后来因有过失而被诃责时说"这不是我说的"而否认，即是不承认的意思。
527-529
三明者，即是具有三明的那些婆罗门。以eva字表示的意义这里没有，所以取va音，它也是无义的，以"仅为语音连接"这个来显示，意思是以音声的增加只是作语词之间的连接。盲人队伍，即是盲人的行列。"五十六十个盲人"，这是显示那个盲人队伍大群绕行的适当性。因为如此他们有"我们走道路很久了"的想法。以盲人们相互连接的语言显示没有扶杖者，所以说"扶杖者"等。显示那个譬喻而开始说"据说一个"等。绕行，即是某时依次第到处而行。腰部，即是系腰布的边角。因为如在"系腰部"等中，腰部字是特别衣服的同义语。又，腰部即是腋下处。因为如在"密处即是两腋下和大小便处"等中，腰部字表示身体的某部分。有眼者，即是说扶杖者。"前面的"等应当依所说的次第理解。只是名字，即是因为没有意义而只是名字而已，但是那个被他们说为有实质的，因为只是名字而无实质，所以是低劣的，以"低劣的"这个来显示意义。
530
那个，即是梵界。从那里，是处格意义的离格语。为了显示因为以普通显示而住立在特殊上是特殊所指，所以说"在那个时候"。以"上升时"等说明从上下文所理解的。祈求，即是期望上升。为什么？因为对世间有大利益。如是在赞叹等中。温和的，即是清凉的。据说这是婆罗门们的见解："以前因婆罗门们的祈求，月亮和太阳来到世间而作光明"。

532.Idha pana kiṃ vattabbanti imasmiṃ pana appaccakkhabhūtassa brahmuno sahabyatāya maggadesane tevijjānaṃ brāhmaṇānaṃ kiṃ vattabbaṃ atthi, ye paccakkhabhūtānampi candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ na sakkontīti adhippāyo. ‘‘Yatthā’’ti iminā ‘‘idhā’’ti vuttamevatthaṃ paccāmasati.

Aciravatīnadīupamākathāvaṇṇanā

542.Samabharitāti sampuṇṇā. Tato eva kākapeyyā. Pārāti pārimatīra, ālapanametanti dassetuṃ ‘‘ambho’’ti vuttaṃ. Apāranti orimatīraṃ. Ehīti āgacchāhi. Vatāti ekaṃsena. Atha gamissasi, evaṃ sati ehīti yojanā. ‘‘Atthime’’tiādi avhānakāraṇaṃ.

544.Pañcasīla…pe… veditabbā yamaniyamādibrāhmaṇadhammānaṃ tadantogadhabhāvato. Tabbiparītāti pañcasīlādiviparītā pañcaverādayo. Indanti indanāmakaṃ devaputtaṃ, sakkaṃ vā. ‘‘Aciravatiyā tīre nisinno’’ti iminā yassā tīre nisinno, tadeva upamaṃ katvā āharati dhammarājā dhammadhātuyā suppaṭividdhattāti dasseti. ‘‘Punapī’’ti vatvā ‘‘aparampī’’ti vacanaṃ itarāyapi nadīupamāya saṅgaṇhanatthaṃ.

546.Kāmayitabbaṭṭhenāti kāmanīyabhāvena. Bandhanaṭṭhenāti kāmayitabbato sattānaṃ cittassa ābandhanabhāvena. Kāmañcāyaṃ guṇasaddo atthantaresupi diṭṭhapayogo, tesaṃ panettha asambhavato pārisesañāyena bandhanaṭṭhoyeva yuttoti dassetuṃ ayamatthuddhāro āraddho. Ahatānanti adhotānaṃ abhinavānaṃ. Etthāti khandhakapāḷipade paṭalaṭṭhoti paṭalasaddassa, paṭalasaṅkhāto vā attho. Guṇaṭṭhoti guṇasaddassa attho nāma. Esa nayo sesesupi. Accentīti atikkamma pavattanti. Etthāti somanassajātakapāḷipade. Dakkhiṇāti tiracchānagate dānacetanā. Etthāti dakkhiṇavibhaṅgasuttapade (ma. ni. 3.379) mālāguṇeti mālādāme. Etthāti satipaṭṭhāna- (dī. ni. 2.378; ma. ni. 1.109) dhammapadapāḷipadesu, (dha. pa. 53) nidassanamattañcetaṃ koṭṭhāsāpadhānasīlādisukkādisampadājiyāsupi pavattanato. Hoti cettha –

‘‘Guṇo paṭalarāsānisaṃse koṭṭhāsabandhane;

Sīlasukkādyapadhāne, sampadāya jiyāya cā’’ti.

Esevāti bandhanaṭṭho eva. Na hi rūpādīnaṃ kāmetabbabhāve vuccamāne paṭalaṭṭho yujjati tathā kāmetabbatāya anadhippetattā. Rāsaṭṭhādīsupi eseva nayo. Pārisesato pana bandhanaṭṭhova yujjati. Yadaggena hi nesaṃ kāmetabbatā, tadaggena bandhanabhāvoti.

Koṭṭhāsaṭṭhopi cettha yujjateva cakkhuviññeyyādikoṭṭhāsabhāvena nesaṃ kāmetabbato. Koṭṭhāse ca guṇasaddo dissati ‘‘diguṇaṃ vaḍḍhetabba’’ntiādīsu viya.

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.

我来帮你直译这段巴利文：
532
在这里要说什么，即是在这里对于不是亲眼所见的梵天共住之道的教导，三明婆罗门们有什么可说的呢？因为他们甚至对于亲眼所见的月亮和太阳共住之道也不能教导，这是意思。以"那里"这个而重述以"在这里"所说的意义。
阿致罗跋提河譬喻语注释
542
装满的，即是充满的。因此即是乌鸦可饮的。彼岸，即是对岸，为了显示这是称呼而说"喂"。此岸，即是近岸。来，即是过来。确实，即是必定。那么你将去，如此的话就来，这是语句的连接。"这些"等是呼唤的原因。
544
五戒...等...应当被理解，因为婆罗门法的调伏、禁制等包含在其中。与彼相违，即是与五戒等相违的五种恶行等。因陀，即是名为因陀的天子，或者帝释。以"坐在阿致罗跋提河岸"这个来显示法王以坐在那个河岸，以它作譬喻而说，因为完全通达法界。说了"又"之后说"另外"，是为了包含其他的河的譬喻。
546
以应被爱乐的意义，即是以可爱性。以束缚的意义，即是以从应被爱乐而束缚众生心的状态。虽然这个功德字在其他义中也看到用例，但因为它们在这里不适合，所以依剩余的方法只有束缚义是适合的，为了显示这点而开始这个意义的列举。未经洗的，即是未洗的新的。在这里，即是在犍度圣典词中覆盖义是覆盖字的，或者称为覆盖的义。功德义即是功德字的意义。在其余的也是这个方法。超过，即是超越而转起。在这里，即是在欢喜本生圣典词中。布施，即是对畜生的布施思。在这里，即是在布施分别经词中花鬘串，即是花鬘线。在这里，即是在念处和法句圣典词中，这只是举例，因为也在部分、不主要、戒等、善等、成就、弓弦中转起。这里有：
"功德在覆盖、堆、功德、
部分、束缚、戒善等不主要、
成就和弓弦中。"
只是这个，即是只是束缚义。因为当说色等的应被爱乐性时，覆盖义不适合，因为那样的应被爱乐性是不被考虑的。在堆义等中也是这个方法。但依剩余而束缚义是适合的。因为以他们的应被爱乐性为上首，以此为上首即是束缚性。
部分义在这里也是适合的，因为他们以眼所识等部分的状态而应被爱乐。而功德字在部分中可见，如在"应增加两倍"等中。
"大仙的名称无量，
与功德相应；
应从功德取名，
胜过千个名称。"

1.76) –

Ādīsu pana sampadāṭṭho guṇasaddo, sopi idha na yujjatīti anuddhaṭo.

Dassanameva idha vijānananti āha ‘‘passitabbā’’ti. ‘‘Sotaviññāṇena sotabbā’’tiādiatthaṃ ‘‘etenupāyenā’’ti atidisati. Gavesitāpi ‘‘iṭṭhā’’ti vuccanti, te idha nādhippetāti dassetuṃ ‘‘pariyiṭṭhā vā hontu mā vā’’ti vuttaṃ. Icchitā eva hi idha iṭṭhā, tenāha ‘‘iṭṭhārammaṇabhūtā’’ti, sukhārammaṇabhūtāti attho. Kāmanīyāti kāmetabbā. Iṭṭhabhāvena manaṃ appayanti vaḍḍhentīti manāpā. Piyajātikāti piyasabhāvā. Ārammaṇaṃ katvāti attānamārammaṇaṃ katvā. Kammabhūte ārammaṇe sati rāgo uppajjatīti taṃ kāraṇabhāvena nidassento ‘‘rāguppattikāraṇabhūtā’’ti āha.

Gedhenāti lobhena. Abhibhūtā hutvā pañca kāmaguṇe paribhuñjantīti yojanā. Mucchākāranti mohanākāraṃ. Adhiosannāti adhigayha ajjhosāya avasannā. Tena vuttaṃ ‘‘ogāḷhā’’ti. Sānanti avasānaṃ. Pariniṭṭhānappattāti gilitvā pariniṭṭhāpanavasena pariniṭṭhānaṃ uyyātā. Ādīnavanti kāmaparibhoge sampati, āyatiñca dosaṃ apassantā. Ghāsacchādanādisambhoganimittasaṃkilesato nissaranti apagacchanti etenāti nissaraṇaṃ, yoniso paccavekkhitvā tesaṃ paribhogapaññā. Tadabhāvato anissaraṇapaññāti atthaṃ dassento ‘‘idametthā’’tiādimāha. Paccavekkhaṇaparibhogavirahitāti yathāvuttapaccavekkhaṇañāṇena paribhogato virahitā.

548-9.Āvarantīti kusaladhammuppattiṃ ādito vārenti. Nivārentīti niravasesato vārayanti. Onandhantīti ogāhantā viya chādenti. Pariyonandhantīti sabbaso chādenti. Āvaraṇādīnaṃ vasenāti yathāvuttānaṃ āvaraṇādiatthānaṃ vasena. Te hi āsevanabalavatāya purimapurimehi pacchimapacchimā daḷhataratamādibhāvappattā.

Saṃsandanakathāvaṇṇanā

550. Itthipariggahe sati purisassa pañcakāmaguṇapariggaho paripuṇṇo eva hotīti vuttaṃ ‘‘itthipariggahena sapariggaho’’ti. ‘‘Itthipariggahena apariggaho’’ti ca idaṃ tevijjabrāhmaṇesu dissamānapariggahānaṃ duṭṭhullatamapariggahābhāvadassanaṃ. Evaṃ bhūtānaṃ tevijjānaṃ brāhmaṇānaṃ kā brahmunā saṃsandanā, brahmā pana sabbena sabbaṃ apariggahoti. Veracittena avero, kuto etassa verapayogoti adhippāyo. Cittagelaññasaṅkhātenāti cittuppādagelaññasaññitena, iminā tassa rūpakāyagelaññabhāvo vutto hoti. Byāpajjhenāti dukkhena. Uddhaccakukkuccādīhīti ettha ādisaddena tadekaṭṭhā saṃkilesadhammā saṅgayhanti. Atoyevettha ‘‘uddhaccakukkuccābhāvato’’ti tadubhayābhāvamattahetuvacanaṃ samatthitaṃ hoti. Appaṭipattihetubhūtāya vicikicchāya sati na kadāci cittaṃ purisassa vase vattati, pahīnāya pana tāya siyā cittassa purisavase vattananti āha ‘‘vicikicchāyā’’tiādi. Cittagatikāti cittavasikā. Tena vuttaṃ ‘‘cittassa vase vattantī’’ti. Na tādisoti brāhmaṇā viya na cittavasiko hoti, atha kho vasībhūtajhānābhiññatāya cittaṃ attano vase vattetīti vasavattī.



我来帮你直译这段巴利文：
但在这些例子中功德字是成就义，它在这里也不适合，所以没有列举。
见只是在这里了知，所以说"应被看见"。以"以此方法"而引伸"应被耳识所闻"等的意义。被寻求的也称为"所爱"，它们在这里不被考虑，为了显示这点而说"无论是否被寻求"。因为在这里所爱只是被欲求的，所以说"成为可爱的所缘"，意思是成为乐的所缘。可爱的，即是应被爱乐的。以可爱的状态引导增长意，为意所喜。属于爱的种类，即是爱的自性。作为所缘，即是使自己成为所缘。当所缘成为业时贪生起，显示它作为原因而说"成为生起贪的原因"。
以贪著，即是以贪欲。成为被征服而享受五种欲乐，这是语句的连接。昏迷状态，即是迷惑状态。深陷，即是深入执著而沉沦。因此说"沉溺"。止息，即是停止。到达究竟，即是以吞下而究竟的方式达到究竟。不见过患，即是不见欲乐享受当下和未来的过失。以正确观察饮食衣服等受用的因缘污染而出离离开为出离，即是以智慧受用它们。因为没有那个而无出离慧，为了显示这个意思而说"这里这个"等。离正观受用，即是离开以所说的正观智而受用。
548-9
遮蔽，即是从开始阻止善法生起。阻止，即是无余地阻止。覆盖，即是如同沉入般遮蔽。遍覆盖，即是完全遮蔽。依遮蔽等的力量，即是依所说的遮蔽等义的力量。因为它们依习行的力量，后后比前前更坚固等。
会遇语注释
550
当有女人的占有时,男人的五欲乐占有就完全具足,所以说"以女人占有而有占有"。"以女人占有而无占有"这个是显示在三明婆罗门中可见的占有中最粗重的占有的缺乏。如此的三明婆罗门与梵天有什么会遇？而梵天是完全无占有的。以怨恨心而无怨恨,这个人哪里会有怨恨的行为,这是意思。以称为心病,即是被称为心生起的病,以此说明他没有色身的病。以恼害,即是以苦。以掉举恶作等,这里等字包括与它们同分的污染法。因此在这里"因为没有掉举恶作"这个说明只是因为那两者的缺乏而得到证实。当有作为不修行的原因的疑惑时,心永远不随人的意志转动,但当它被断时,心可能随人的意志转动,所以说"疑惑"等。随心转的,即是为心所制。因此说"随心的意志转动"。不如此,即是不像婆罗门那样为心所制,而是因为已经自在于禅那与神通,使心随自己的意志转动而成为自在者。

552.Brahmalokamaggeti brahmalokagāmimagge paṭipajjitabbe, paññāpetabbe vā, taṃ paññapentāti adhippāyo. Upagantvāti micchāpaṭipattiyā upasaṅkamitvā, paṭijānitvā vā. Samatalanti saññāyāti matthake ekaṅgulaṃ vā upaḍḍhaṅgulaṃ vā sukkhatāya samatalanti saññāya. Paṅkaṃ otiṇṇā viyāti anekaporisaṃ mahāpaṅkaṃ otiṇṇā viya. Anuppavisantīti apāyamaggaṃ brahmalokamaggasaññāya ogāhanti. Tato eva saṃsīditvā visādaṃ pāpuṇanti. Evanti ‘‘samatala’’ntiādinā vuttanayena. Saṃsīditvāti nimujjitvā . Marīcikāyāti migataṇhikāya kattubhūtāya. Vañcetvāti nadīsadisaṃ pakāsanena vañcetvā. Vāyamānāti vāyamamānā, ayameva vā pāṭho. Sukkhataraṇaṃ maññe tarantīti sukkhanadītaraṇaṃ taranti maññe. Abhinnepi bhedavacanametaṃ. Tasmāti yasmā tevijjā amaggameva ‘‘maggo’’ti upagantvā saṃsīdanti, tasmā. Yathā teti te ‘‘samatala’’nti saññāya paṅkaṃ otiṇṇā sattā hatthapādādīnaṃ saṃbhañjanaṃ paribhañjanaṃ pāpuṇanti yathā. Idheva cāti imasmiñca attabhāve. Sukhaṃ vā sātaṃ vā na labhantīti jhānasukhaṃ vā vipassanāsātaṃ vā na labhanti, kuto maggasukhaṃ vā nibbānasātaṃ vāti adhippāyo. Maggadīpakanti ‘‘maggadīpaka’’ micceva tehi abhimataṃ. Tevijjakanti tevijjatthañāpakaṃ. Pāvacananti pakaṭṭhavacanasammataṃ pāṭhaṃ. Tevijjānaṃ brāhmaṇānanti sambandhe sāmivacanaṃ. Iriṇanti araññāniyā idaṃ adhivacananti āha ‘‘agāmakaṃ mahārañña’’nti. Anupabhogarukkhehīti migaruruādīnampi anupabhogārahehi kiṃ pakkādivisarukkhehi. Yatthāti yasmiṃ vane. Parivattitumpi na sakkā honti mahākaṇṭakagacchagahanatāya. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ. Evaṃ bhogasīlabyasanesupi. Rogo eva byasati vibādhatīti rogabyasanaṃ. Evaṃ diṭṭhibyasanepi.

554. Nanu jātasaddeneva ayamattho siddhoti codanamapaneti ‘‘yo hī’’tiādinā. Jāto hutvā saṃvaḍḍhito jātasaṃvaḍḍhoti ācariyena (dī. ni. ṭī. 1.554) vuttaṃ, jāto ca so saṃvaḍḍho cāti jātasaṃvaḍḍhoti pana yujjati visesanaparanipātattā. Na sabbaso paccakkhā honti paricayābhāvato. Ciranikkhantoti nikkhanto hutvā cirakālo. Ciraṃ nikkhantassa assāti hi ciranikkhanto. ‘‘Jātasaṃvaḍḍho’’ti padadvayena atthassa paripuṇṇābhāvato ‘‘tamena’’nti kammapadaṃ ‘‘tāvadeva avasaṭa’’nti puna visesetīti vuttaṃ hoti. Dandhāyitattanti vissajjane mandattaṃ saṇikavutti, taṃ pana saṃsayavasena cirāyanaṃ nāma hotīti āha ‘‘kaṅkhāvasena cirāyitatta’’nti. Vitthāyitattanti sārajjitattaṃ. Aṭṭhakathāyaṃ pana vitthāyitattaṃ nāma thambhitattanti adhippāyena ‘‘thaddhabhāvaggahaṇa’’nti vuttaṃ. Appaṭihatabhāvaṃ dasseti tasseva anāvaraṇañāṇabhāvato. Nanvetampi antarāyapaṭihataṃ siyāti āsaṅkaṃ pariharati ‘‘tassa hī’’tiādinā. Mārāvaṭṭanādivasenāti ettha cakkhumohamucchākālādi saṅgayhati. Na sakkātassa kenaci antarāyo kātuṃ catūsu anantarāyikadhammesu pariyāpannabhāvato.

555. Uiccupasaggayoge lumpasaddo, lupisaddo vā uddharaṇattho hotīti vuttaṃ ‘‘uddharatū’’ti. Upasaggavisesena hi dhātusaddā atthavisesavuttino honti yathā ‘‘ādāna’’nti. Pajāsaddo pakaraṇādhigatattā dārakavisayoti āha ‘‘brāhmaṇadāraka’’nti.

Brahmalokamaggadesanāvaṇṇanā

556-

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552
在梵界道中，即是在应当行的、或应当施设的通往梵界之道中，意思是他们在施设它。前往，即是以邪行接近，或者承认。平坦的想，即是以为顶上一指或半指是干燥而平坦的想。如陷入泥沼，即是如同陷入深数人的大泥沼。进入，即是以梵界道的想法而进入恶道。因此而沉没达到失望。如此，即是以"平坦"等所说的方式。沉没，即是沉入。被蜃景，即是以成为原因的海市蜃楼。欺骗，即是以显现如河而欺骗。努力，即是正在努力，或者这才是正确读法。我想他们渡过干河，即是我想他们渡过干涸的河。这是对未分离的分离说法。因此，即是因为三明者前往非道认为是"道路"而沉没，所以。如那些，即是如那些以"平坦"的想法陷入泥沼的众生达到手足等的破坏损害。就在这里，即是在这个生命中。不得乐或适意，即是不得禅定之乐或观智之适意，更何况道乐或涅槃之适意呢？这是意思。道明，即是他们认为只是"道明"。三明的，即是显示三明义的。圣言，即是被认为殊胜语言的读诵。三明婆罗门的，在关系中是所有格。荒野，即是无村大林的这个别名，所以说"无村的大林"。以不适合享用的树，即是连鹿兔等也不适合享用的什么带毒等树。那里，即是在那个林中。因为大刺丛林的密集而不能转身。亲属的灾难破坏为亲属灾难。如此在财产和戒行灾难中也是。疾病即是灾难因为折磨，为疾病灾难。如此在见解灾难中也是。
554
难道不是仅以"生"字就已成就这个意义吗？以"因为那个"等来除去这个责难。老师说：生而长大为生长。但是他是生的且是长大的为生长是适合的，因为限定词在后。不是完全现见因为没有熟悉。长期离开，即是成为离开很久。因为是长期离开的他为长期离开。因为以"生长"两个词意义不完全，所以说"那个"这个受词被"刚刚离开"再次限定。迟钝性，即是在回答时的迟缓，缓慢行为，它因为疑惑而成为迟延，所以说"因为疑惑而迟延"。怯弱性，即是畏缩性。但在注释书中说"僵直性即是刚硬性"，是带着"执取刚硬状态"的意思。显示无障碍性因为它就是无障智性。难道这个不也会被障碍所阻碍吗？以"因为他"等除去这个疑虑。以魔罗转等，这里包括眼迷昏厥时等。没有人能对他造成障碍因为包含在四无障碍法中。
555
当与ui前缀结合时，lump字或lup字有拔出义，所以说"拔出"。因为依前缀的差别，动词有不同的意义，如"取"。因为从上下文理解，生字是关于童子的，所以说"婆罗门童子"。
梵界道教导注释
556-;

7.‘‘Apubbanti iminā saṃvaṇṇetabbatākāraṇaṃ dīpeti. Yassa atisayena balaṃ atthi, so balavāti vuttaṃ ‘‘balasampanno’’ti. Saṅkhaṃ dhametīti saṅkhadhamako, saṅkhaṃ dhamayitvā tato saddapavattako. ‘‘Balavā’’tiādivisesanaṃ kimatthiyanti āha ‘‘dubbalo hī’’tiādi. Balavato pana saṅkhasaddoti sambandho. Appanāva vaṭṭati paṭipakkhato sammadeva cetaso vimuttibhāvato, tasmā evaṃ vuttanti adhippāyo.

Pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati pamāṇakarānaṃ saṃkilesadhammānaṃ avikkhambhanato. Tathā hi taṃ brahmavihārapubbabhāgabhūtaṃ pamāṇaṃ atikkamitvā odissakānodissakadisāpharaṇavasena vaḍḍhetuṃ na sakkā. Vuttavipariyāyato pana rūpārūpāvacaraṃ appamāṇakataṃ kammaṃ nāma. Tenāha ‘‘tañhī’’tiādi. Tattha arūpāvacare odissakānodissakavasena pharaṇaṃ na labbhati, tathā disāpharaṇañca. Keci pana ‘‘taṃ āgamanavasena labbhatī’’ti vadanti, tadayuttaṃ. Na hi brahmavihāranissando āruppaṃ, atha kho kasiṇanissando, tasmā yaṃ subhāvitaṃ vasībhāvaṃ pāpitaṃ āruppaṃ, taṃ appamāṇakatanti daṭṭhabbaṃ. ‘‘Yaṃ vā sātisayaṃ brahmavihārabhāvanāya abhisaṅkhatena santānena nibbattitaṃ, yañca brahmavihārasamāpattito vuṭṭhāya samāpannaṃ arūpāvacarajjhānaṃ, taṃ iminā pariyāyena pharaṇapamāṇavasena appamāṇakata’’nti apare. Vīmaṃsitvā gahetabbaṃ.

Rūpāvacarārūpāvacarakammeti rūpāvacarakamme ca arūpāvacarakamme ca sati. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā paṭibāhitvā sayaṃ ohīyakaṃ hutvā paṭisandhiṃ dātuṃ samatthabhāve na tiṭṭhati. ‘‘Na avasissatī’’ti etassa hi atthavacanaṃ ‘‘na ohīyatī’’ti, tadetaṃ ‘‘na avatiṭṭhatī’’ti etassa visesavacanaṃ, pariyāyavacanaṃ vā. Tenāha ‘‘kiṃ vuttaṃ hotī’’tiādi. Laggitunti āvarituṃ nisedhetuṃ. Ṭhātunti paṭibalaṃ hutvā patiṭṭhātuṃ. Pharitvāti paṭipharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Okāsaṃ gahetvāti vipākadānokāsaṃ gahetvā, iminā ‘‘laggituṃ vā ṭhātuṃ vā’’ti vacanameva vitthāretīti daṭṭhabbaṃ. ‘‘Atha kho’’tiādi atthāpattidassanaṃ. Kammassa pariyādiyanaṃ nāma tassa vipākuppādanaṃ nisedhetvā attano vipākuppādanamevāti āha ‘‘tassā’’tiādi. Tassāti kāmāvacarakammassa vipākaṃ paṭibāhitvā. Sayamevāti rūpārūpāvacarakammameva. Brahmasahabyataṃ upaneti asati tādisānaṃ cetopaṇidhiviseseti adhippāyo. Tissabrahmādīnaṃ viya hi mahāpuññānaṃ cetopaṇidhivisesena mahaggatakammaṃ parittakammassa vipākaṃ na paṭibāhatīti daṭṭhabbaṃ.

Atha mahaggatassa garukakammassa vipākaṃ paṭibāhitvā parittaṃ lahukakammaṃ kathamattano vipākassa okāsaṃ karotīti? Tīsupi kira vinayagaṇṭhipadesu evaṃ vuttaṃ ‘‘nikantibaleneva jhānaṃ parihāyati, tato parihīnajhānattā parittakammaṃ laddhokāsa’’nti. Keci pana vadanti ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti. Idamettha yuttatarakāraṇaṃ – asatipi mahaggatakammuno vipākapaṭibāhanasamatthe parittakamme ‘‘ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā sīlassā’’ti (dī. ni. 1.504; saṃ. ni. 4.352; a. ni. 

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"未曾有"，以此显示应当注释的原因。谁具有殊胜的力量，他是有力的，所以说"具足力量"。吹螺号的是吹螺者，即是吹响螺号而从中发出声音的人。为什么需要"有力"等限定词？为了回答这点而说"因为弱者"等。但是有力者的螺声，这是关系。只有安止是适合的，因为从对立面而言是心很好地解脱，所以这样说，这是意思。
所谓有量的业即是欲界业，因为不能镇伏有量的污染法。如是，它是梵住的前分，不能超越量而以特定、不特定、方向遍满的方式增长。但是从相反的说法，色界无色界业为无量业。所以说"因为那个"等。其中在无色界中不能获得以特定、不特定的方式遍满，如是也不能方向遍满。有些人说"那个依来处而获得"，那是不适当的。因为无色不是梵住的等流，而是遍处的等流，所以应当知道那个被善修而达到自在的无色是无量。其他人说："或者以殊胜的梵住修习所造作的相续而生起的，以及从梵住定出定后所入的无色界禅那，那个依这个方法以遍满量的方式是无量"。应当考察后接受。
在色界无色界业中，即是在色界业和无色界业存在时。不留下不停留，即是即使已造作的欲界业，当所证得的广大禅那未失时，它不能克服阻止而自己成为留下者而有能力给予结生。因为"不残留"这是"不留下"的意义说明，那个是"不停留"的差别说明，或者是同义词。所以说"这是什么意思"等。附着，即是遮盖阻止。住立，即是成为有能力而安住。遍满，即是对抗遍满。用尽，即是耗尽它的能力。获得机会，即是获得结生的机会，以此应当知道只是解释"附着或住立"的语句。"然后"等是显示必然的意思。所谓业的用尽即是阻止它的果报生起而只有自己的果报生起，所以说"那个"等。那个，即是阻止欲界业的果报。自己，即是色无色界业。引导到与梵天相会，是指在没有那样的心愿特别时的意思。因为应当知道像帝沙梵天等大福德者，依心愿的特别，广大业不阻止小业的果报。
那么广大的重业如何阻止果报而让小的轻业为自己的果报做机会呢？据说在三个律注释书中这样说："只是依爱著的力量而失去禅那，因此由于失去禅那而小业获得机会"。但有些人说："应当考察在无障碍状态的爱著对禅那的失去后接受"。这里这个是更合适的原因：即使在没有能够阻止广大业果报的小业时，"诸比丘，具戒者的心愿会成就，因为戒的清净"。

8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākokāsaṃ karotīti. Evaṃ mettādivihārīti vuttanayena appanāpattānaṃ mettādīnaṃ brahmavihārānaṃ vasena vihārī.

559. Paṭhamamupanidhāya dutiyaṃ, kimetaṃ, yamupanidhīyatīti vuttaṃ ‘‘paṭhamamevā’’tiādi. Majjhimapaṇṇāsake saṅgītanti ajjhāharitvā sambandho. Punappunaṃ saraṇagamanaṃ daḷhataraṃ, mahapphalatarañca, tasmā dutiyampi saraṇagamanaṃ katanti veditabbaṃ. Katipāhaccayenāti dvīhatīhaccayena . Pabbajitvāti sāmaṇerapabbajjaṃ gahetvā. Aggaññasuttampi (dī. ni. 

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35)因为有"诸比丘，具戒者的心愿会成就，因为戒的清净"的说法，所以在欲有中的心愿会阻止广大业的果报，而为小业的果报做机会。如是住于慈等，即是依所说方式达到安止的慈等梵住而住。
559
以第一对比第二，这是什么，即是被对比的，所以说"就是第一"等。加入"在中分五十经中结集"而连接。一再归依更加坚固，也更有大果，所以应当知道也作了第二次归依。经过几天，即是经过两三天。出家，即是受沙弥出家。阿耆尼耶经(长部)。

3.112) amuṃyeva vāseṭṭhamārabbha kathesi, nāññanti ñāpetuṃ ‘‘aggaññasutte’’tiādi vuttaṃ. Tattha āgatanayena upasampadañceva arahattañca alatthuṃ paṭilabhiṃsūti attho. Yamettha atthato na vibhattaṃ, tadetaṃ suviññeyyameva.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā tevijjasuttavaṇṇanāya līnatthapakāsanā.

Tevijjasuttasaṃvaṇṇanā niṭṭhitā.

Tatridaṃ sādhuvilāsiniyā sādhuvilāsinittasmiṃ hoti –

Byañjanañceva attho ca, vinicchayo ca sabbathā;

Sādhakena vinā vutto, natthi cettha yato tato.

Sampassataṃ sudhīmataṃ, sādhūnaṃ cittatosanaṃ;

Karoti vividhaṃ sāyaṃ, tena sādhuvilāsinīti.

Nigamanakathā

Ettāvatā ca –

Saddhamme pāṭavatthāya, sāsanassa ca vuddhiyā;

Vaṇṇanā yā samāraddhā, sīlakkhandhakathāya sā.

Sādhuvilāsinī nāma, sabbaso pariniṭṭhitā;

Paṇṇāsāya sādhikāya, bhāṇavārappamāṇato.

Anekasetibhindo yo, anantabalavāhano;

Sirīpavarādināmo, rājā nānāraṭṭhissaro.

Jambudīpatale ramme, marammavisaye akā;

Tambadīparaṭṭhe puraṃ, amarapuranāmakaṃ.

Maṇḍalācalasāmantaṃ, erāvatīnadissitaṃ;

Nānājanānamāvāsaṃ, hemapāsādalaṅkataṃ.

Tatrābhisekapatto so, rajjaṃ kāresi dhammato;

Rājāgāramahāthūpaṃ, akāsi sampasādanaṃ.

Uddhammaṃ ubbinayañca, pahāya jinasāsanaṃ;

Visodhesi yathābhūtaṃ, satataṃ daḷhamānaso.

Teneva kārite ramme, chāyūdakasamappite;

Dvipākāraparikkhitte, bhāvanābhiratārahe.

Mahāmunisamaññā yā, sambuddhasammukhā katā;

Paṭimā taṃpāsādamhā, ujuāsannadakkhiṇe.

Asokārāmaārāme , pañcabhūmimahālaye;

Ratanabhūmikitti vhaye, dhammapāsādalaṅkate.

Tathā dakkhiṇadeviyā, nagarasamīpe kate;

Pubbuttare jayabhūmi-kittābhidhānakepi ca.

Tathevuttaradeviyā , nagarabbhantare kate;

Soṇṇaguhathūpantike, parimāṇakanāmake.

Tathā ca uparājena, kate nagarapacchime;

Mahāguhathūpantike, maṅgalāvāsanāmake.

Iti soṇṇavihāresu, vasaṃnekesu vārato;

Sakkato sabbarājūnaṃ, tikkhattuṃ laddhalañchano.

Ñāṇābhivaṃsadhammasenāpatīti suvikhyāto;

Dvevibhaṅgādidhāraṇā, upajjhācariyataṃ patto.

Laṅkādīpāgatānampi, paradīpanivāsinaṃ;

Bhikkhūnaṃ vācako dhammaṃ, paṭipattiṃ niyojako.

Yaṃ nissāya visodhesi, sāsanaṃ esa bhūpati;

Atthabyañjanasampannaṃ, so’kāsi vaṇṇanaṃ imaṃ.

Sambuddhaparinibbānā, pañcatālīsake’ddhake;

Tisate dvisahasse ca, sampatte sā suniṭṭhitā.

Peṭakālaṅkāravhayaṃ, nettisaṃvaṇṇanaṃ subhaṃ;

Imañca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā.

Aññampi tena puññena, patvāna bodhimuttamaṃ;

Tārayitvā bahū satte, moceyyaṃ bhavabandhanā.

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.


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3
112)为了让人知道只是关于这个婆私吒而说法，不是关于其他人，所以说"在阿耆尼耶经"等。其中依所说方式获得具足戒和阿罗汉果，这是意思。这里凡是意义上未分别的，那个是容易理解的。
这是在《长部注释》吉祥光明书中，为阐明极为微妙深奥难以理解的义理，为产生清净广大智慧的善巧，由具足正直柔和温和信仰念住精进等法，在有注释的三藏中有不执著不动摇自在智行，深入通晓多种自宗和他宗的深义，大论师，大文法家，智光法将长老，大法王师尊所造的善光明书名为隐义显明的三明经注释的隐义显明。
三明经注释完成。
这里是善光明书的善光明性：
文句以及义理，和一切判决；
若无善巧者，此处皆不存。
为诸具慧者，贤善心欢喜；
作种种善事，故名善光明。
结语
到此：
为使正法通达，以及教法增长；
所开始的注释，是戒蕴品的解说。
名为善光明书，已全部完成了；
以诵分来衡量，超过了五十分。
具无数白伞盖，拥有无边军力；
名为最胜吉祥，统治诸多国土。
在可爱瞻部洲，马邦境内造成；
铜洲国中城市，名为不死城邑。
围绕着圆山脉，伊洛瓦底江现；
是诸多人居处，金殿为庄严饰。
他在那里登基，如法行王政治；
造王宫大佛塔，令人生净信心。
舍弃非法非律，对于佛教法；
如实地使清净，常怀坚固心。
由他所建造的，具足荫蔽水泽；
双重城墙围绕，适合修习住。
正对大圣教主，亲口所称赞；
佛像在宫殿中，正向近南方。
无忧寺道场中，五层大精舍；
名为宝地称号，法殿为庄严。
如是南妃所造，城市邻近处；
东北胜地称号，名称之处所。
如是北妃所造，城内所建造；
金窟塔附近的，名为量度寺。
如是副王所造，城市西方处；
大窟塔附近的，名为吉祥住。
如是在诸多金，精舍中依序；
受诸王尊重，三次得印记。
智光法将名声，广为人所知；
持诵二分别等，得为戒师阿阇黎。
来自楞伽岛等，住他方诸比丘；
为其说法教法，指导修行道。
此王依止他而，使教法清净；
具足义与文的，他造此注释。
佛入般涅槃后，四十五百年；
二千三百年时，它得以完成。
藏庄严之名与，导论注释妙；
我造作此等时，所生诸功德。
以此功德及他，证得最上觉；
度脱众多众生，解脱有结缚。
愿诸王常以法，守护此人民；
乐于造福业，光显佛教法。
愿此一切众生，永远无灾患；
常怀善意乐，证得不死果。


Iti dīghanikāyaṭṭhakathāya sīlakkhandhavaggasaṃvaṇṇanāya

Sādhuvilāsinī nāma abhinavaṭīkā samattā.

Sīlakkhandhavaggaabhinavaṭīkā niṭṭhitā.


我来帮你直译这段巴利文：
如是长部注释戒蕴品注释的
名为善光明的新复注完结。
戒蕴品新复注结束。







