Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāye

Sagāthāvaggaṭīkā

Ganthārambhakathāvaṇṇanā

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

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa;

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

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

我来帮您直译这段巴利文:
礼敬世尊、阿罗汉、正等正觉者
相应部
有偈篇注释
著作开端解说
1. 在解说开端礼敬三宝,是为了表明所解说之法的根源清净性,这是为了使智者对法的解说生起尊重,这又是为了他们能正确地获得、忆持等,通过正确的修习而成就一切利益安乐。或者说,由于是吉祥事,由于是一切行为的前行,由于是智者所行持,由于将来他人会效仿,所以在解说中要礼敬三宝。或者说,礼敬三宝是为了产生礼敬应受礼敬者的殊胜功德,这是为了增强自己已获得成就的业力,并且为了中途不使其退缩,这两者都是为了无障碍地完成注释书。这正是论师在此所意图的目的。因此他将说"如是我心怀净信......以其威力......"。对三宝的供养,由于是对无上福田正等觉的供养,其福德力量不可估量,即使在具有诸多障碍的世间,也能够摧毁一切障碍根源的烦恼,并能防护恐怖等灾难。如说:"供养应供养者"等,又如"诸比丘,若于佛陀生信者,是于最上者生信,于最上者生信者,得最上果报"等。
"称颂佛陀时,身中生起喜悦;
此喜悦胜过,统领整个阎浮提;
称颂法时......称颂僧时......阎浮提(今印度次大陆)"
又如:"大名啊,当圣弟子忆念如来时,其心不为贪所缠、不为嗔......不为痴所缠"等。"于林野树下......不会生起恐惧、战栗、身毛竖立"等。
我已将这段巴利文完整直译成简体中文,保持了原文的结构和对仗形式,并在章节编号后加上了反斜杠。对于地名"阎浮提",我在括号中注明了现代地名对应。这是严格按照学术翻译标准完成的直译。

1.249) ca.

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

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

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

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


我来帮您直译这段巴利文：
1.249. 此中,对于想要礼敬三宝者,为了显示其殊胜功德的结合,以"悲心清凉"等三首偈颂说明。因为通过殊胜功德的结合而成为应受礼敬者,对应受礼敬者作礼敬则能成就如所期望的目的。此中,他想要解说的教法,不像律藏的教说那样以悲心为主,也不像阿毗达摩的教说那样以智慧为主,而是以悲心和智慧为主。因此,首先为了赞叹正等觉者这两者的主导性,由于其他宝的根源就在于此,所以说"悲心清凉"等。
此中,"悲心"是指驱散、去除他人的痛苦之意。或者说,"悲心"是指当他人苦时,伤害、压迫具悲心者之意。或说,"悲心"是指当他人苦时,使善人心生震动、心生忧恼。或者说,"kam"是指乐,阻碍它即是悲心。因为这悲心以欲除他人痛苦为相,由于不顾自乐,所以阻碍、遮蔽具悲者之乐,这是其意义。被悲心所清凉即是"悲心清凉",其心被悲心所清凉即是"悲心清凉心",即是"悲心清凉心"。
此中,虽然慈心和喜心也因为具有希望他人获得利益安乐等、不失去的本性,以及因为与嗔恚不乐直接对立,以切断有情相续中的苦恼的形式运作而被认为是使心清凉的原因,然而悲心以除去他人痛苦的形式运作,以不能忍受他人受苦为味,成为不害,特别作为世尊心的清凉因,如心的轻安,因此说"悲心清凉心"。或者说,应当理解是通过悲心也表达了慈心和喜心作为心清凉的原因。
或者说,作为六不共智的特殊根源,如同一切智智那样以殊胜和圆满的方式遍及自己的境界而达到大悲的状态的悲心,特别是作为世尊心清凉的原因,因此说"悲心清凉心"。
或者说,虽然慈心和喜心也有殊胜的使心清凉的根源性,但由于是一切佛陀功德特质的原因,而它们的原因也是悲心,所以说世尊的"心清凉的原因"是悲心。因为一切佛陀功德都源于悲心,世尊以悲心的威力息灭轮回之苦的热恼,由于欲除他人之苦,即使经过无数劫也毫不疲倦,必定圆满一切佛陀善法资粮,已证得法主性,即使面对众生群体带来的心之热恼因缘,心的清凉性也丝毫不改变。在这种意义的解释中,应当理解世尊在三个阶位中的悲心都被


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

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

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

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

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

Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārataṃ dasseti. Na cettha padhānāppadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti (apa. aṭṭha. 1.

我来 助您直译这段巴利文：
了知即是智慧,意即以种种方式通达如实本性。智慧由于断除所知障碍,以种种方式照明法的本性之义,即是光明,故称"智慧光明"。由于断除习气,特别地被摧毁、被根除即是"被摧破"。被智慧光明所摧破即是"被智慧光明所摧破"。使(他)迷惑,或自己迷惑,或仅是迷惑性质,即是痴,无明。此即因遮蔽境界的本性,如同黑暗般,故称为"黑暗"。其被智慧光明所摧破的痴暗即是"被智慧光明所摧破的痴暗",即"被智慧光明所摧破的痴暗"。因为虽然一切漏尽者都以智慧光明摧破了无明黑暗,但如同信解者与见至者的差别那样,诸声闻、独觉与正等觉者在断除习气方面的断烦恼有差别,因此以殊胜的断除无明来赞叹世尊说"被智慧光明所摧破的痴暗"。
或者说,因为在没有他人教导的情况下,在自相续中完全去除了无明黑暗而生起,同样地,获得了一切智性和诸力自在,并且以殊胜说法的威力在他人相续中正确地运作,所以世尊特别应以痴暗的去除来赞叹,因此说"被智慧光明所摧破的痴暗"。在这种意义的解释中,应当理解"智慧光明"这词通过一般称呼或省略方式,既包含世尊的证悟智慧也包含教说智慧。
或者说,因为世尊的智以所知为边际,以能了知一切所知法本性的无碍智即智慧光明摧破了遮蔽一切所知法本性的痴暗,世尊灭除痴暗是无与伦比的,因此说"被智慧光明所摧破的痴暗"。此中,应当理解无碍智因为在痴暗破除后才获得,所以以因的假说说为自相续中破除痴暗。因为由于志愿圆满而断除习气,就是断除烦恼和所知障。而在他相续中,无碍智因为是破除痴暗的原因,所以以果的假说称为"破除痴暗"。
为什么只取断除无明一事作为通过断除圆满而赞叹世尊的根据,而不是殊胜的无余断除烦恼呢？因为说断除无明时,由于它们是一体的,已经显示了摧破一切烦恼群。因为没有这样的烦恼,在完全断除无明时而不被断除。
或者说,如同明是一切善法生起的主要原因,无明是一切不善法生起和轮回运转的主要原因,所以说破除无明时,也就说了摧破一切烦恼群,因此说"被智慧光明所摧破的痴暗"。
人与天称为人天,与人天一起即是"具人天",具人天即是世间,即"具人天世间",是其尊师即"具人天世间尊师",即"具人天世间尊师"。这表明世尊不仅对天人,也适当地为其他有情带来殊胜功德而作利益。此中不应追究主次之分。因为语词顺序与意义顺序是不同的。在这样的复合词中,主要的也像次要的一样被说明,如"具国王的众会"。

1.82). Kāmañcettha sattasaṅkhārokāsavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.

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

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

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

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

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

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我来 助您直译这段巴利文：
1.82. 此中虽然世间有情世间、行世间、器世间三种,但由于意在尊敬,应当依能作恭敬的有情世间来理解其义。因为在此造作善恶业及其果报,所以称为"世间"。此中以"天"字意指化生天。
或者说,"世间"一词有集合义,因为依集合而被了知、施设。"与人一起"即"具人","具人"与"天"即"具人天",他们的世间即"具人天世间",这应如前面的方式理解。此中"天"字也包含清净天。因为他们由于没有死亡,从究竟义上说是不死的,只说人天是依最胜说法,如"天人师"。如是,世尊以首先除去一切不利,致力于成办无余利乐,以无上的行持圆满,对天人众生作究竟利益,具足无量无比威德功德殊胜,是一切众生中最上者,在无量世界中是无量众生的最上恭敬处。因此说"具人天世间尊师"。
行善即善行者为"善逝"。因为世尊趣近所化众生必定成就他们的利益安乐故是善的,同样地,由于具足相好庄严色身,行走时没有匆忙、迟缓、跌倒、拖曳、压迫、跳跃、弯曲、混乱等过失,如同笑的天鹅、牛王、象王、狮子王之行,身行与智行俱具广大清净的悲心、念心、精进等功德殊胜,从发愿直至大菩提都因无过失而是善的。
或者说,以自觉智遍知一切世间,依于遍知现观以智正行、通达,故为"善逝";同样地,依于断除现观断除、令至不生法性而正行、超越世间集,故为"善逝";依于作证现观正行、证得世间灭涅槃,故为"善逝";依于修习现观正行、修习趣向世间灭之道,故为"善逝"。应当依"以预流道所断的烦恼,不再返、不再来、不再回"等方式来阐明此义。
或者说,善妙之处即正等菩提,或说是涅槃,到达、证得故为"善逝"。又因为他说真实、如理、有益、适合所化众生、契合时机之法,所以正确地说、语,故为"善逝",以"ta"音代替"da"音。如是,以善行等为"善逝",即"善逝"。
由于依善恶业而往生前往故为"趣",即特殊的生有。这些依地狱等分为五种。由于以证得圣道使一切有趣业不能产生果报而止息,世尊从五趣中善得解脱、远离,因此说"离趣"。这表明世尊不属于任何处,因此世尊被称为"天中天"。因此说：
"以此我可能往生,成为天或乾闼婆,
或成为飞鸟,或成为夜叉或人;
我的这些漏已尽,被摧毁,被破坏。"

4.36);

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

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

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

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


我来帮您直译这段巴利文：
4.36. 因为导致各趣的业和烦恼在菩提树下以最上道善断除,所以世尊不属于任何趣,世尊完全从一切有、生、趣、识住、有情居、有情类中善得解脱。即"离趣"。意为我礼敬、我赞叹。
或者说,"离趣"是以证得无余依涅槃界而赞叹世尊。此中应当从自利圆满和利他行两个方面理解对世尊的赞叹。其中自利圆满应从证得无碍智、永断一切烦恼及习气、证得无余依涅槃来理解。利他行从以不期望利养恭敬等之心说能出离一切苦的法,从对违逆者也以恒常利益意乐等待智慧成熟之时来理解。此中这利他行从意乐和加行两方面,自利圆满从三方面显示,如何?"悲心寒冷"这词显示从意乐的利他行,"善逝"一词以正说义显示从加行的利他行,"被智慧光明所摧破痴暗、离趣"这些词和"善逝"一词以通达四谛义显示三种自利圆满,以其余义和"被智慧光明所摧破痴暗"这词显示一切自利圆满和利他行。
或者说,应从三方面理解对世尊的赞叹:因、果和利益。此中因是大悲,以第一词显示。果有四种:智圆满、断圆满、威力圆满和色身圆满。其中以第二词和"善逝"一词以证谛义显示智和断圆满,以第三词显示威力圆满,以"善逝"一词以如前所说身行善妙义显示色身圆满,因为没有相好圆满就没有这个。利益是不分内外以三种乘门说解脱法。应知这以"善逝"一词以正说义显示。
此中"悲心寒冷"这词显示正等正觉的根本。因为世尊被大悲催促其心,为了从轮回泥中救拔众生而发愿,次第圆满诸波罗蜜,证得无上正等正觉,故悲心是正等正觉的根本。"被智慧光明所摧破痴暗"这词显示正等正觉。因为无碍智为道智的足处,道智为无碍智的足处,这称为正等正觉。以"善逝"一词以正行义显示正等正觉的行道,因为"善逝"一词显示远离昏沉掉举、执著、精勤、欲乐、苦行、常见断见等二边的,为悲智所摄的中道。以其他词显示正等正觉的主要和次要目的。因为此中度众生出轮回大暴流是主要目的,其他是次要目的。以主要显示利他行,以其他显示自利圆满,以这两者显示世尊在自利已成就等四种人中是第四种人。以此显示无上应供性、最上应礼性,和自己礼敬行为的得其处所性。


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

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

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 3.425; udā. 53; bu. vaṃ. aṭṭha. 4.5; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. 2.7.20) –

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



我来帮您直译这段巴利文：
此中以悲心一语显示世尊一切世间功德圆满,因为显示在世间中达到广大性的不共功德;以智慧一语显示一切出世间功德圆满,因为显示一切智智的足处道智。因为由这两者所成就的义理以"具人天世间尊师"等词展开。以悲心一语显示无染污的趣近,以智慧一语显示远离。同样地,以悲心一语显示世尊随顺世间共许而行,因为悲心是世间言说的境界;以智慧一语显示不超越共许。因为由于不了知诸法的自性而超越共许,就会有执取有情等。同样地,以悲心一语显示大悲定住,以智慧一语显示三世无碍智、四谛智、四无碍解智、四无畏智,因为已摄大悲定智,以悲心一语显示其余不共智的智行:六神通、八众不动智、十力、十四佛智、十六智行、十八佛法、四十四智事、七十七智事等多种智慧差别。同样地,以悲心一语显示行圆满,以智慧一语显示明圆满。以悲心一语显示以自为主,以智慧一语显示以法为主。以悲心一语显示世间怙主性,以智慧一语显示自怙主性。同样地,以悲心一语显示先行性,以智慧一语显示知恩性。以悲心一语显示不害他,以智慧一语显示不害己。或以悲心一语显示成就作佛之法,以智慧一语显示成就佛性。同样地,以悲心一语显示度他,以智慧一语显示自度。同样地,以悲心一语显示对一切众生有摄受心,以智慧一语显示对一切法有离染心。
一切佛功德以悲心为始,因为是彼因;以智慧为终,因为更上无所作。如是以显示始终而显示一切佛功德。同样地,以悲心一语显示以戒蕴为首的定蕴。因为戒以悲心为因,由此生起离杀生等,这悲心与三禅相应。以智慧一语显示慧蕴。戒是一切佛功德之始,定在中间,慧在最后,如是也以显示始中后善而显示一切佛功德,因为已依理显示。这确实是显示佛功德无余的方法,即是把握理趣,否则谁能逐一无余地显示世尊功德?因此说：
"虽然佛陀也称赞佛陀,
若说其他话达一劫;
劫数虽尽经长远,
如来功德不能尽。"
因此,当尊者舍利弗被问及是否能确定佛功德时,说"不能,世尊",而说"然而,世尊,我知法的类推。"

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

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

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


我来帮您直译这段巴利文：
2. 如是以简略的方式用一切遍知功德赞叹世尊后,现在为了赞叹正法而说"佛陀也"等。此中"佛陀"是能作者的称述。"佛性"是业的称述。"修习、证悟"是前时动作的称述。"其"是不确定业的称述。"已达"是后时动作的称述。"礼敬"是动作的称述。"其"是确定。"法"是礼敬动作的业的称述。"离垢、无上"是其形容词。
此中,首先应当依"了知诸谛故为佛,令众生觉悟故为佛"等解释方法理解佛字的意义。或者说,因为连同习气的无明睡眠完全去除,或因为觉性开展而觉悟即为佛,依觉醒、开展义。或者说,因为没有任何所知法未被觉悟,不取所知的特殊性为业性,由于没有要求作业语,仅依领悟义而得作者称述,觉悟即为佛,如"受戒者不施"。就实义而言,佛即是由诸波罗蜜所成熟,以自觉智连同习气摧破、粉碎、无余断除诸烦恼,具足大悲、一切智智等无量功德群的蕴相续。如说："佛即是彼世尊,自觉,无师,于前未闻法中自证诸谛。于其中得一切智性,于诸力得自在。"
"也"字表示推崇。以此表示推崇将要说的法的功德:"具如是功德殊胜的彼世尊也。""佛性"即正等正觉。"修习"即生起、增长。"证悟"即亲证。"已达"即已到达、已证得,此与"佛性"相连。"离垢"即离垢,意为无过。"礼敬"即敬礼或赞叹。"无上"即无更上,意为出世间。"法"即如所教导而行者不堕恶趣和轮回而持守,故为法。
此中这是简要义:如是具足种种功德群的佛陀世尊也,修习名为圣道的法,证悟名为果和涅槃的法而证得无上正等正觉,我礼敬这作为诸佛成佛因的、离一切过失垢染的、以无更上故为无上的证悟正法。应当理解教法因为显示彼而此中被摄。或者说,因为注释书中说"通达阿毗达摩理趣之海,思惟三藏",所以教法也可得证悟、思惟的含义,故应当理解这里也说了教法。;


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

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



我来 助您直译这段巴利文：
同样地,因为说"修习、证悟彼法",应当理解此中以法字也摄取作为成佛之法的诸波罗蜜和前分的增上戒学等。因为这些也因为对治垢染故为离垢,因为不与他共故为无上。如是为了众生出离一切轮回苦而发大愿,以大悲忍耐为贤善意乐,以智慧殊胜洗净清净的布施、调伏、自制等最上诸法,经过四阿僧祇劫十万劫,以恭敬、无间断、无余的修习证悟,于业等获得自在,具不可思议希有大威力,达到增上戒增上心的最上波罗蜜究竟的世尊,以二十四亿百千门于缘起中发送大金刚智,证悟无上正等正觉。
此中以"修习"这词以明圆满赞叹法,以"证悟"这词以解脱圆满赞叹。同样地,以前者以禅那圆满,以后者以解脱圆满。或以前者以定圆满,以后者以等至圆满。或者说以前者以尽智性,以后者以无生智性。或以前者以如电光性,以后者以如金刚性。或以前者以离欲圆满,以后者以灭圆满。同样地,以前者以出离性,以后者以出离性。或以前者以因性,以后者以无为性。或以前者以见性,以后者以远离性。或以前者以增上性,以后者以不死性赞叹法。或者说以"修习彼法而达到佛性"这句以善说性赞叹法,以"证悟"以现见性赞叹。同样地,以前者以无时性,以后者以来见性。或以前者以引导性,以后者以各自证知性赞叹法。以"离垢"这词以显示无染污而显示法的清净。以"无上"这词以显示无其他殊胜而显示广大圆满。或以前者显示法的断圆满,以后者显示自性圆满。或应当以可修习性配合法的离垢性。因为以修习力而成为诸过失的断除者。应当以可证悟性配合无上性。因为由证悟而生,因为无更上所作,由不共他故为无上。同样地,以"修习"这词显示连同前分戒等的有学戒定慧蕴。以"证悟"这词显示连同无为界的无学戒定慧蕴。

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

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

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

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


我来帮您直译这段巴利文：
3. 如是以简略方式用一切法功德赞叹正法后,现在为了赞叹圣僧而说"善逝的"等。此中"善逝的"是关系称述。这与"诸子"相关。"亲生的"是子的形容词。"摧破魔军的"是亲生子性的原因称述。以此显示只承认断除烦恼是世尊亲生子性的原因。"八"是数量限定称述。以此显示虽然他们以殊胜众生性有几千之数,不超过这数量限定,因为不超过道果位。"众"是集合称述。"圣僧"是具功德殊胜集合性的称述。以此显示虽然圣者们没有身体和合,也有圣僧性,因为以见和戒相同而结合。
此中,生于胸中、相连的是亲生。如众生的亲生子因是自己所生而特别得父亲所有的遗产,如是这些圣者们在听闻正等觉者说法后以圣生而生,必定得世尊所有的解脱乐和圣法宝,故如亲生般为亲生。或者说,以世尊说法的威力而入、已入圣地的圣弟子们,因为以世尊的勤奋所生的殊胜出生,应当无比喻地称为亲生子。因为即使是弟子们所说的法,也只说是"世尊说法",因为以彼为根本,也因为没有相等特征等的差别。
虽然圣弟子们在证得圣道时,天子魔或魔军不一定如对世尊那样为障碍而排斥,但因为他们摧毁了被排斥的原因,也就是摧毁了它们,所以说"摧破魔军的"。在这个意义中,应当说"摧破魔和魔军的",但说"摧破魔军的"是取部分为代表。或者说,因为烦恼军队在毁坏功德时如蕴魔、行魔那样成为天子魔的助伴,故称为"军"。如说"欲是你第一军"等。那一千五百种或无量种烦恼军,被念、择法、精进、止等功德武器分别摧毁、打破、粉碎,故摧破魔军的是圣弟子们。以此显示他们是世尊的随生子。
因为远离烦恼,不行非理,而行于理,依词源学说为圣。或者说,因为应当被天界世间所亲近为依怙,亲近者得其义成就,故为圣。圣者的僧即圣僧。或圣而是僧即圣僧。因为在世尊般涅槃后,佛宝法宝的证得也依赖僧宝,为显示这圣僧的多所利益,应当理解此处说"头面礼敬"。


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

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

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

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 226; mahāni. aṭṭha. 50) –

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.

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



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此中以"善逝的亲生诸子"这句显示圣僧的来源圆满,以"摧破魔军的"显示断圆满,因为显示断除一切染污,以"八辈之众"显示智圆满,因为显示住道住果性。以"圣僧"显示来源圆满,因为显示是一切僧中最上。或者说,"善逝的亲生诸子"显示圣僧是清净依止,"摧破魔军的"显示正直、如理、随顺而行,"八辈之众"显示应供养等性,"圣僧"显示是无上福田性。同样地,以"善逝的亲生诸子"显示圣僧出世间皈依性,因为以出世间皈依而成为世尊的亲生子。以"摧破魔军的"显示以发愿圆满而成就的前分正行,因为已发愿而正行者战胜魔和魔众。以"八辈之众"显示已通达的有学无学法的对治,因为依人而显示道果法。以"圣僧"显示最上应供养性。皈依是声闻一切功德之始,具前分行道的有学戒蕴等在中间,无学戒蕴等在最后,如是以始中后善简略地显示一切圣僧功德。
4. 如是以三偈简略地以称颂一切功德的方式礼敬三宝后,现在为了将那礼敬回向到所想要的目的而说"如是我"等。此中以能生喜乐义为宝,即佛法僧。因为对他们如"世尊是如是"等如实思惟功德时,生起作为证得不死因的不少喜悦。如说：
"大名,当圣弟子忆念如来时,其心不被贪所缠,不被瞋所缠,不被痴所缠,其心在那时关于如来而变得正直。大名,心正直的圣弟子得义感受,得法感受,得法相应的欢喜,欢喜者生起喜"等。
或者说,被尊重等性是宝义。因为说：
"被尊重及价值大,无比难得见,
非下等人所受用,故说为宝。"
被尊重性等唯在佛等才有,不与他共。
礼敬即礼敬所成,如"布施所成、持戒所成"。此中礼敬是以身语意向三宝功德倾服或赞叹。因为生起应供养的有果而为福,或因为净化自己的相续。善除障碍即善好地除去障碍。以此显示因为自己的净信圆满和三宝的福田性圆满,那福德能够摧破对义理阐释的障难。"成为"是前时动作,与"我将显示义理"相连。"彼"即彼三宝礼敬所成的福德。"以威力"即以力量。

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

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

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

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


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5. 如是显示对三宝礼敬的目的后,现在为了先以赞叹功德方式介绍想要注释其义的法说,而说"以相应品庄严的"等,即以天相应等相应和芦苇品等品装饰的意。此中"相应"和"结合"义同一。与什么相应?与经品。如字的集合为句,如是在义中有限定的句的集合为文,文的集合为经,经的集合称为品,如是经品的集合称为相应。在此相结合的是诸经品故为相应。虽然离开部分没有所谓整体的胜义,如依止具有彼彼安立差别的部分而有句等名称,如是有经品名称、相应名称、圣典名称,但是即使胜义中不存在的整体,以意识构想的形态似乎存在,以作为部分的住处而言说,如"树上的枝",故说"以相应品庄严的"。
难道不是相应品即是圣典,那么它由什么庄严呢?不应责难这点。因为即使是未分的事物,由于显示如所欲解的差别而有区别的言说,如"石像的身体"。在此趣向、以此趣向、从此趣向自义他义等故为圣典,因为以始善等功德圆满而为最上,因为是彼彼所求成就的因而应为智者所选择故为殊胜,是圣典而是殊胜故为殊胜圣典。或为圣典所认可故为殊胜故为殊胜圣典,是相应而是殊胜圣典故为相应殊胜圣典,其。佛陀的随觉者为佛随觉者,随佛陀的真谛通达而通达真谛的上首声闻等圣者们。被他们以义注释和功德赞叹而注释的。
或者说应当结合为佛陀和随觉者为佛随觉者。因为正等觉者以律经论的杂说等方式最初分别的义,后来被结集者以义注释方式结集。此中相应的品即集合为相应品,即有偈品等。因为摄属于彼故相应中的品为相应品,即芦苇品等。相应即是品为相应品。取这三种以单数方式而说"以相应品庄严的"。
此中有偈品首先有十一相应三十八品。因缘品有九相应三十九品。蕴品有十一相应五十九品。处品有九相应三十八品。大品有十二相应四十八品。这是此中相应间品的数量。


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

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

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

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

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



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"生智差别的"即因为多说缘起、蕴、处等法,显示深智行境,故生慧差别。此中以"生慧差别的"如是赞叹此圣典,这在注释中是阿阇黎的常法,即在各种注释开始时赞叹所要注释的法的特殊功德。如是在《吉祥光》、《破除疑障》、《满足希求》、《法聚论注》等中,依次以"生信功德的、摧破异论的、生诸法师的种种辩才的、以深智沉潜的、常以种种方法庄严的阿毗达摩"等方式赞叹。
6. 以此说义故为义注,义注即是八注,将ttha音变成ṭṭha音,如"苦的逼迫义"。"最初"即最初在第一次结集。具足六神通故达到最上心自在,因为不缺五种禅那等自在故为自在者,即大迦叶等上座们。以彼五百位。"彼"即彼义注。"结集"即在应说义处合集说"此是其义,此是其义"。后来在第二、第三结集又由耶舍上座等重复结集。以此显示自己注释的传承清净。
7. 狮子摄取故为狮子,即狮子王子,因生于彼族故铜叶洲的刹帝利,因为他们居住故应当知道铜叶洲也成为狮子性。"带来"即从瞻部洲带来。"其后"即后来。因为后来为了不混杂于其他部派见解而以锡兰语立义注。以此显示因为根本义注非一切共有,故这义理阐明必定应作。因此说"为岛住者"。此中"为岛住者"是为瞻部洲住者或锡兰岛住者而以锡兰语立,应如是结合。
8. "除去"即除去如外衣的锡兰语。"从彼"即从义注。"我"指自己。"悦意语"即摩揭陀语。因为它是自性言语而令智者心悦。因此说"随顺本文"即随顺巴利文流,效法巴利之影。"离过失"即离非自性言语等他语。
9. "不违宗"即不违背宗义。以此说无义理过失。因为无违背故此中也将显示上座说。"上座传灯"即因具足坚固戒蕴等故为上座,即大迦叶等。由他们传来的师承为上座传,属于彼而来,因为具足圣典和证得,以慧光照明彼故为上座传灯,即大寺住者们,他们的。以种种行相决定故为决定,即在难处以破除顽固行相而转的断疑说。善巧精细的决定是他们的故为善巧决定者。或者说决定即决定,是关于所说行相的智。应当结合为:善巧、灵敏的决定是他们的。以此显示从大迦叶等上座相传而来,因此无颠倒、细致、微妙的大寺住者的决定,成为准量。

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

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

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

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

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

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

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

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



我来    您直译这段巴利文：
10. "并为善人"中的"并"字是连接义。以此显示"不仅为瞻部洲住者的利益,也为善人欢喜"。以此"为铜叶洲住者的利益"这义也成就,因为对他们来说容易学习等,对他们也多有利益。"为久住"即为久住利益,意为为长时流转。因为此义阐明由于是无颠倒的句文安置和义理善导的方便,故为正法久住而转。因为世尊说："比丘们,这两法导向正法的住立、不忘失、不隐没。哪两法?善安置的句文和善导的义理。"
11-12. 为显示想作的义注的广大而说"舍卫城等"等。因此说:"我不在此作更多广说,我不在此思择彼。"二部结集即长部和中部。
13. 为显示"我不在此作更多广说"这一般而说的义的依止而说"但经"等。
14. 以通道论是想作的义注的一部分而应当取,为法师们作教导而以摄颂方式显示其中思择的诸法而说"戒说"等。此中"戒说"即以行仪禁止等方式的戒的广说。"头陀法"即乞食支等十三种去除烦恼的法。"一切业处"即经中所说的三十八种,注释中的二种,是瑜伽业修习的一切所行处。"具行道仪轨"即具足贪行等的同分等仪轨。"禅那"即四色界禅,"等至"即四无色等至。或八禅那是初得,以等至自在的证得故为等至。或禅那是色无色界禅那,等至是果等至、灭尽等至。
15. 一切神通即世间出世间分的六神通。以智分别等所说的方式以一种等而简集、总括慧的决定为慧简集决定。
16. 诸缘法即因等,诸缘生法即因缘性等为缘行相,其说为缘行相说,即缘起说的意思。它因为无他部派见的混杂故善清净,因为分别密集极难故精细微妙,具足一性方法等,在彼处思择,故说"善清净精细方法"。因为不离释经中所说方法而思择故为不离本文道。
17. "如是一切"中"如是"字表示结束,"但"字为言语庄严,意即"此一切"。"此处"即在此义注。意趣是"我不思择彼,因为成为重复"。
18. 现在确定彼不思择的必然原因而说"中间清净道"等。此中以"住于中间"显示中立性,显示清净道特别是四圣典的共通义注,不像吉祥光等是不共通义注。说"特别"是因为清净道也适当地作为律和阿毗达摩的义注。;

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

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

Ganthārambhakathāvaṇṇanā niṭṭhitā.

1. Devatāsaṃyuttaṃ

1. Naḷavaggo

1. Oghataraṇasuttavaṇṇanā

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

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

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



我来 助您直译这段巴利文：
19. "如是"即是如此。"彼亦"即清净道亦。"以此"即以显明心要。
此中以"带到锡兰岛"等显示造注的原因,以"为岛住者利益、为善人欢喜、为法久住"等显示目的,以"我将阐明相应圣典的义理"显示总义,以"我从彼处除去锡兰语"等、"舍卫城等"等、"戒说"等显示造作方式。因为不思择在下部和清净道中已思择的义理,这也是此处的造作方式。
圣典开端说注释完毕。
1.天神相应
1.芦苇品
1.度暴流经注
具分别的自性阐明必由分别显示,故首先为显示相应圣典以相应品经等的分别而说"此中所谓相应圣典"等。此中"此处"即如所说"我将阐明相应圣典的义理"中的此语。或"此处"即"以此注释了知相应所依的义理"中所作的相应之语。"五品"即此有五品。以支分分解,以总体为复合义。
现在想从最初开始注释它而为显示自己的注释是依第一次大结集中安置的次第而转,故说"在其诸品中有偈品为最初"等。此中依各缘在彼彼处所说、所制定而散布的法与律的结集为歌诵说示为结集,因为境大而应供养故为大结集,第一大结集即第一大结集,其转起时为第一大结集时。
令见故为序论,即令由说处时等而未知成为已知。此即在世间所说的著作序言,此中应知是"如是我闻"等文,而非如"诸比丘,我说有序的法"等中的自意乐等说法生起因。因此说:"'如是我闻'等是尊者阿难在第一次大结集时所说的序论为最初"。虽然此中想依其第一次大结集安置的次第作注释,那应当详细地说,但因在《吉祥光》中已由自己广说故应当在彼处取,为避免此注释的广大而说"然彼"等。

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

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

我来帮您直译这段巴利文：
1. 如是指示了外部序论中应说的之后，现在为从最初开始注释内部序论而说"但此"等。此中因为作注释者在所注释的法中应显示语句分别和语句义，然后依显示总义等方式作注释，所以首先显示诸句而说"'如是'是不变词句"等。此中语句分别即诸句的差别，而非语句分解。或者语句与语句分别为语句分别。或者语句分解与语句分别为语句分别，应知以单一残余法以语句分别语表示语句和语句分解。此中语句分解应如"祇陀的林为祇陀林"等复合词中所见。
"从义"即从语句义。显示彼语句义，首先依义提出的次第显示"如是"字而说"首先如是字"等。"决定等"中以"等"字应摄受此义、问、数量等义。如是在"如是趣向的种种工巧处、如是种类、如是相貌"等中，"如是"字是"此"字的义。因为"趣向"字是样态的同义词，同样"种类、相貌"字也是。因为世人说趣向、种类、相貌字是样态义。在"如是彼等善浴、善涂、修理须发、著诸璎珞庄严、着白衣服、具足受用五欲功德，如汝今日与师。不然，乔达摩"等中在问句中，"如是轻快转变"等中

1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe.

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

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


我来帮您直译这段巴利文：
"等"中在数量上。
难道在"如是彼等善浴、善涂"和"如是寿量为限"中,因为以"如是"字说问方式和数量方式,所以"如是"字就只是方式义吗?不是,因为有特别存在。因为"如是"字只表示方式,如在"如是解说"等中意为方式义,而非表示特别方式。如此而作,在"如是生的必死者"等中譬喻等的例子才成适当。因为在"如...等...多"中,从花堆之处的人生、善人依止、听闻正法、如理作意、财富圆满等布施等福业因的集合,由于具足美丽香气等功德,像花鬘一样的众多福业应由必死性的必死有情作,因为显示如此,花堆和花鬘即是譬喻,它们的譬喻方式以"如"字不确定地说,所以适合说"如是字有譬喻方式结论义",但那譬喻方式被确定时实际即是譬喻,故说"在譬喻中来"。同样在"如是以此方式应前进"等中所教导的沙门适宜的威仪圆满,其中的教导方式实际即是教导,故说"如是...等...在教导中"。同样在"如是,世尊;如是,善逝"中,对世尊所说义无颠倒了知者所作的以彼处现有功德诸方式的欢喜、令欢悦为欢喜。应结合为其中的欢喜方式。
在"如是诸位"中应结合为呵责方式,而那呵责方式从"贱民"等呵骂语的邻近,知道由此"如是"字显示。如在此中,譬喻方式等也应见为从依譬喻等方式所说的花堆等语的邻近。在"如是,尊者"中,因为由在法的善闻作意中被令入的比丘们以承认自己住于彼处方式而说,故此中"如是"字说为"领受语义"。以此"如是,尊者"即说"善哉,尊者;甚善,尊者"。"如是说"即如我说,如是对沙门阿难说,现在将说的如是说方式以"如是"字指示,故说为"指示义"。在"如是我们"中也是,为生起他们对所说诸法是不利导向苦的确定,以获得同意方式作"转变或不转变,此中你们如何"的问后说"此中我们如是",知道以"如是"字显示彼方式的确定。但那些法导向不利、导向苦的方式被确定时成为决定义,故说"在'此中我们如是'等中为决定"。


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

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

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


我来帮您直译这段巴利文：
"种种方法精妙"即以一性、异性、非造作、如是法性等计算,或以难提围绕、莲花、狮子游戏、象钩等观察计算的依处等差别而有种种方式为种种方法。或者方法即巴利文的趣向,它们以施设、随施设等方式、以杂染分等世间等两者混杂等方式、以善等方式、以蕴等方式、以摄等方式、以定解脱等方式、以建立等方式、以善根等方式、以三法发趣等方式而有种种差别为种种方法,以彼等精细、微妙为种种方法精妙。意乐即意向,它们以常见等差别和其中少尘等差别而有多种,或者自意乐等即是此生起、生因为多意乐生起。"具足义文"即义文圆满因无可增加,或者应见义为以显示、阐明、开显、分别、平显、施设六种义句,以字句、文、相貌、语源、解说六种文句具足。
"种种神变"中,对"神变"字的语义他们说"由于除去对治、去除贪等烦恼故为神变"。但世尊没有应除去的贪等对治,凡夫也在离随烦恼的具足八德的心中已除对治而转神足。因此依彼处流行的言说不能在此说"神变"。但若大悲世尊的应调伏者的烦恼是对治,由于除彼故说"神变",如是则此适当。或者对世尊和教法的对治是外道,由于除彼故为神变。因为他们由于见的除去而在见的显示上无能故,以神变、记说、教诫而被除去、被去除。或者"paṭi"这字表示"后"的义,如在"当他进入时,另一婆罗门来"等中,因此在心得定、离随烦恼、已作所作后应除去、应转起为神变,或者在自己的随烦恼被第四禅道除去后的除去为神变,神变、记说、教诫也应由离随烦恼者、已作所作者为有情利益而再转起,在自己的随烦恼被除去后成为除去其他有情随烦恼故为神变,神变即是神变。或者在神变即神变、记说、教诫集合中的每一个说为神变。或者神变即第四禅与道由于除对治,生于彼中,或在彼成为因,或从彼而来故为神变。由于彼以神变等差别和境差别等多种在世尊的说法中可得,故说"种种神变"。
"不异"即从面对世尊所闻的行相不异的义,而非从世尊所说的行相。因为世尊的说法是不可思议威力。如此而作,"谁能以一切方式了知"这语成为适当,显示受持力也不相违,因为意趣是不违背所闻行相。此中不是舍弃别义,因为两种义有一境。否则上座于领受世尊说法应成为一切能和不能。


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

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

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

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

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


我来帮您直译这段巴利文：
"凡非他者,彼即是我"如是说的被称为自己内在的自相续中转起,虽然三种"我"字只在一个义中可见,但依作具格、与格、属格的显示而说到现有的差别,故说"'我'字在三义中可见"。
虽然前缀修饰动作,但由于是显示,即使有它,"闻"字自身也说那那义,故显示在无前缀"闻"字的义提出中摄取有前缀者不相违而说"有前缀和无前缀"等。"其"即"闻"字的。此中在"闻"字中可能有业和状态作用,故说"所了知或了知为义"。"当'我'为义时"即当"我"字依作者以具格表示时。"当'我的'为义时"即当依关系以属格表示时。
因为与"闻"字邻近而用的"如是"字应显示听闻动作,故说"'如是'为耳识等识作用的指示"。以"等"字应知摄取领受等五门识和由彼引发的意门识。或者因为一切语句都有"eva"(即)的义,故从"闻"中得到"闻即"这义,故说"由排除非闻性"。以此显示由决定而无疑虑。如闻应决定为闻即,它是善闻,故说"不增不减不颠倒摄取的指示"。或者由排除其他音义而音表义,故"闻"为非非闻,此为其义,故说"由排除非闻性"。以此作除去见等。
这是说 - 此非我所见,非以自觉智证得,而是所闻,且是善闻。因此说"不增不减不颠倒摄取的指示"。或者当"如是"字为决定义时作此义结合,故说依彼的"闻"字的此义为"由排除非闻性"。因此说"不增不减不颠倒摄取的指示"。此中应知"闻"字为业义,即"被闻"。
如是显示依闻因和闻差别三语的一种义结合后,现在为显示以其他方式而说"如是"等。此中"彼"即面对世尊以闻法行相而转的意门识路。因为它能以种种方式在所缘中转起。如是说"随耳门"。"种种方式"即将说的多种文义摄取的种种行相。以此显示在此结合中取"如是"字为行相义。"转起存在的显示"即显示转起的存在。"闻为法的显示"说是因为所说方式的识路以种种方式转起的所缘是法性,非因为"闻"字有法义。"此下"等是对所说义的明显化。此中"以识路"是具格表示具格义,"我"是主格表示作者义。


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

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

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


我来帮您直译这段巴利文：
"如是为应指示的显示"取"如是"字为指示义而说,因为无所指示的应指示性。以此显示以"如是"字回顾整部经。因为"闻"字是动作词,闻动作与普通识相续相系缚,其中有人的言说,故说"闻为人作用的显示"。因为在离人言说的法相续中不得闻动作。
"任何心相续"等也是取"如是"字为行相义,为显示与前结合不同的义结合而说。此中"行相施设"即唯是假施设,依诸法转起行相执取而如是说。"闻为境界指示"说是因为应闻的法成为闻动作作者人的闻动作转起处。虽然离心相续胜义上无任何作者,但依声言,依智所想分别言说意欲,令离心相续而说"与彼具足者的心相续"。闻动作境界也是应闻的法,因为此处胜义上是转起心相续的作者性,或者由闻而心转起即是闻动作性,成为彼动作作者的境界,故说"与彼具足者的作者境界"。又因为上座对闻行相善确定,故说"摄取决定"。或者以此应见取"如是"字为决定义而作此义结合。
因为"如是"字是先前所闻的种种称为经的义文的已了知行相的指示或决定的显示性,因为彼行相等的了知以人假设的执取为基法的相续作用,故说"如是为人作用指示"。又因为闻动作即使对人论者也无离于识,特别是识作用,故说"闻为识作用指示"。因为音声转起必定只在有情境界,而识作用也应合于彼,故说"我为俱二作用相应人的指示"。"如是"字和"闻"字的义依次为无实施设和有实施设性,故以彼等为如是性、施设执取为基法的相续作用而显示说"如是为人作用指示,闻为识作用指示"。此中应见由显示具格动作作者业境界差别、由人作用境界人作用指示、由摄取行相摄取应摄取境界差别指示、由作者具格作用作者指示而显示第二等四种义结合。


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

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


我来帮您直译这段巴利文：
因为一切由音声理解的义都应由施设门而趣入,一切施设都以有等而摄入六种施设分类中,在彼等中确定"如是"等施设的自性而说"如是和我"等。此中因为以"如是"和"我"所说的行相等义非诸法的自相性,故成为无实施设,故说"依胜义谛胜义而为无实施设"。此中"依胜义谛胜义"即依真实义和最上义。这是说 - 凡非如幻化阳焰等的非真实义,非如传闻等所应取的非最上义,彼色声等自性,或变坏领受等自性的义说为胜义谛和胜义,如是非"如是、我"诸字的义。为使此义更明显而说"因为此中"等。又对"闻"依声处而说"有实施设"。因此才说"凡此中由耳所得"。而说"随耳门所得"则得一切义文等。"由依彼彼而应说"即依到达耳路的诸法,由回顾彼等的已了知行相等而说"如是",依摄入自相续的诸蕴而应说"我"的义。即使在离见等自性的声处转起的闻言说,如"第二第三"等依见闻觉知而转,故说"依见等而应说"。因为"非非闻"故显示此"闻"义。
因为上座以"如是"回顾自己通达的经的特殊行相,故说"显示无痴"。"能通达种种行相"以此显示将说的经的种种性和难通达性。"显示闻的不忘失"说是因为如实显示闻行相。"以无痴"即以无有痴,或者以闻时生起的慧而成就后时慧。对"如是以无忘失"也应如是说。文的应通达行相不甚深,其中只应如闻而忆持,故念的作用较多,慧在彼处成为助品,故说"以慧为前导"等,即作为慧为前导。此中前导性即主要性,如在"意为前导"等中。或者前导性即如在眼识等中警觉等的非主要性,此念以慧为前导,此义也适当,如是在"以前导"中也应以说的相反方式随宜了知义。"具足义文"即义文圆满,或者应见义为以显示、阐明、开显、分别、平显、施设六种义句,以字句、文、相貌、语源、解说六种文句具足。


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

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

我来帮您直译这段巴利文：
显示如理作意,因为以"如是"字所说的行相指示决定义是无颠倒正法境界的意趣。"显示无散乱"说是因为如"涉暴流经在何处说"等问方式的将说的经文的闻法,离定不可能。"散乱心者"等是对彼义的证成而说。"一切圆满"即义文说者目的等圆满。如以无颠倒正法境界的行相指示决定义而如理作意,以闻正法而无散乱,如说由如理作意果而成就自正安立和宿作福性因不离彼,如是应显示唯由无散乱果而成就闻正法亲近善士的因,因为不闻者和离亲近善士者无彼。但以"散乱心者不能"等证成语而显示由无散乱因和亲近善士而成就闻正法果。此中这意趣应适当,闻正法亲近善士不必然是无散乱的因,因为是外分。但无散乱如亲近善士是闻正法的必然因,如是也不成证成以无散乱显示亲近善士的成就,非不成证成,因为散乱心者无亲近善士义的成就。此中前者以果显示因的成就,如以河水充满显示上雨的存在。后者应见以因显示果的成就,如以必降云雨显示雨的转起。
由决定世尊语的义文种类而趣入一切教法圆满的行相是圆满利他的无余因,故说"如是善妙行相"。因为不有而结合。"后二轮圆满"即称为自正安立和宿作福性的二功德。此中由后后转起为轮性,或以此等有情行于圆满诸有。依此说"诸比丘,此四轮,具足此等轮的天人四轮转"等。此中前后性应由说法次第而见。"由后二轮成就"即由后二轮的存在。自正安立和宿作福者成为清净意向,因为彼不清净因的诸烦恼远离,故说"意向清净成就"。如是说:"正安立的心,能使他更胜","阿难,你已作福,专修精进,你将速成无漏。"

2.207) ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti, sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.

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

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

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


我来帮您直译这段巴利文：
因此说"由意向清净而成就现证明晰"。"由加行清净"即由以如理作意为前导的闻法加行的清净,如是说"成就教法明晰",或由一切身语加行的无过失。因为身语加行清净者由无追悔故心不散乱而在教法上明晰。
以"显示通达种种行相"等显示在义文中上座的"如是"字和"闻"字显示无痴无忘失,依四无碍解而义结合。此中"以显示应闻种类的通达"以此显示此"闻"字由"如是"字邻近,或由观待将说而以一般方式触及应闻法的差别。由意和见对教法的观察善通达特别系于作意,故以如说方式显示如理作意的"如是"字结合,闻持和语习熟特别系于耳专注,故以如说方式显示无散乱的"闻"字结合而显示,生起对教法圆满的闻法欲求。此中"诸法"即教法。"意观察"即以"此说戒、此说定、此说慧、此中有如是诸联系"等方式以意观察。"见善通达"即以成为思择忍或称为知遍知的见在彼彼所说色非色法中以"如是色、如是量色"等方式善确定通达。
"以整个语"说是因为前以三语分别结合。"不归属自己"即不作"此是我的"而安立于自己。此属格词是处格义。"非善士地"即忘恩。"此处某恶比丘学习如来所说法律后归属自己"如是说的非圣言说事,彼即非圣言说事为非正法。难道由于阿难上座无"此是我语"的慢心,大迦叶等上座也无彼怀疑,故超越非善士地等语无义?不如是。因为显示说"如是我闻"而此义也被显示。但有些人说"观待天众寻思而如是说,如是诘难无机会"。据说彼时某些天众生起如是寻思:"世尊已般涅槃,此具寿善于说法现在说法,生于释迦族为如来异母兄弟。为说自证之法?或如所闻说世尊之语?"如是从彼怀疑种类而超越等非善士地而显示。"引导"即指示。于现法、来世、最上义随宜引导有情故为引导,法即引导为法引导。
坚固深着的疑为疑惑,不太流动只是智分别为犹豫。"灭除不信"因为是世尊所说,当面领受,无有误说恶说等摄取过失。此中前三种义结合取"如是"字为不摄取差别的行相等义而显示,其后四种取"如是"字唯为行相义而显示。但后三种应见依次取"如是"字为行相义、指示义、决定义而结合。


Eka-saddo aññaseṭṭhaasahāyasaṅkhayādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405) asahāye, ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 

我来帮您直译这段巴利文：
"eka"(一)字在其他、最上、无伴、数等义中可见。如是此字在"有我和世间是常,唯此为真实其他为虚妄,如是某些人说"等中可见为其他义。在"心一境性"等中为最上义,在"独一远离"等中为无伴义,在"诸比丘,住梵行唯有一时一机会"等中为数义。;

8.29) saṅkhayāyaṃ. Idhāpi saṅkhayāyanti dassento āha ‘‘ekantigaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayassa paṭilābhahetuttā. Khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadanti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayatthoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayatthoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ.

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


我来帮您直译这段巴利文：
在"数"中。此中也显示在"数"中而说"一之数量限定指示"。"时刻和时机"即适时和因缘和合。"刹那"即机会。因为如来出世等是道梵行的机会,因为是得彼因缘的因。刹那即是时机,所说刹那和时机,彼唯一,此为义。"大集会"即大聚集。"时机也"即圆满学处的因也。"时论者"即见论者。因为坐在彼处的外道各自宣说自己的时论。"义现观"即得利益。"应现观"为现观,现观的义为现观义,故说逼迫等以应现观性而导向一性。或者现观即通达的境界义为现观义,故彼等如是以一性而说。此中苦谛的逼迫是对具彼者的损害、令无伸展性,热恼是依苦苦性等的热恼燃烧。
此中"samaya"(时)义:辅助因的和合为时机,即和合。道梵行以能持彼者的人在此汇合为时机,即刹那。有情以此或在此与俱生等合、与生起等合为时机,即时。因为时虽以法转起的存在而胜义无,而以假立成就的形式言说如法转起的所依和能作。诸分同等或共同的行进、转起、住立为时机,即聚集如"集"。因为诸分共同住立即是聚集。其余诸缘会合由此生起和转起果为时机,即因如"集"。由结系性合而行于自境,或由坚执性结合而有情依执著以此行进为时机,即见。因为有情以见结缚极缚。寂静、集合、和合为时机,即获得。寂静灭的行进,或正行进、离去、无转起为时机,即舍断。由智正应趣向、证得为现观,即诸法的无颠倒自性。由面向性正趣、行、觉为现观,即诸法无颠倒自性的证悟。如是应知在彼彼义中"samaya"字的转起。在"samaya"字的义举出中,"abhisamaya"字的举例应如说方式了知。"其"即"samaya"字的。"时"为义,因为和合等义此处不可能,因为如处所说者听众等,时作为经的因缘应被标示。


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

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

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

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


我来帮您直译这段巴利文：
为何此处以不确定方式说明时,而不以季节年等方式确定?说"此中虽然"等。显示不以季节年等方式确定而说时字也得此功德而说"或者此等"等。因为一般显示安立于差别中。此中现法乐住时是每日以禅定果定度过的时,特别是七个七日。"极明显"即以震动十千世界、显现光明等而明显。为以其他方式摄持如说种类时中一分而显示,说"此等"等。如是智作用时、自利行时是证悟时,圣默然时、现法乐住时、悲愍作用利他行说法时是说法时。
说是以具格作指示而结合。"此中"即在阿毗达磨和其他经句律中。"如是"即以处格具格。所依义是依处义。所谓状态是行为,以彼行为标记别行为是以状态标记状态。此中如时虽以自性法而限定,自身胜义无,以所依性而知,因为彼刹那转起者在彼前后无,如在"晨生、暮去"等中,聚集虽离部分别无,以假立成就,以部分的所依性而施设,如在"树中有枝、生于麦堆"等中,如是此中也,故说"因为所依...诸法"。因为此中义是:当欲界善心生起的时,即于彼时、法聚中也有触等。如"挤牛时去、挤毕回来"以挤奶行为标记去来行为,如是此中也,当说"于何时、于彼时"时,"有"此义即可了知,因为句义不离有性,故以时的有行为标记心的生起行为和触等生成行为。"于何时"即于何第九刹那,于何如理作意等因,或因缘和合有欲界善心生起,于彼刹那、因、因缘和合也有触等,显示二处时字作处格指示而结合成为标记的状态,故说"刹那...标记"。
因义和具格义可能,如在"以食住、以明住、以斧切、以锄掘"等中。因为世尊闻违犯而集比丘僧、询问犯事人、呵责,不超越彼彼事件违犯时,以彼时制定学处,期待学处制定因,如在第三他胜等中。
从最初开始直至说法终了。以称为利他行的悲住。"为显示彼义"即为显示完全结合义。作宾格指示如"诵一月"。"古人"即注释师。"唯言说差别"即仅以言说有差别。以此显示在经律中作语格转变。


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

Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā; sārattha. ṭī. 1.1.verañjakaṇḍavaṇṇanā; visuddhi. mahāṭī. 

我来帮您直译这段巴利文：
"最上"即说是表示最上的语词"最上",因俱行于最上功德,如是在"殊胜"中也。"值得恭敬"即具恭敬性,因结合恭敬功德,或由应作恭敬而值得恭敬。已说,但此处不应说,因为清净道论是此注释的一部分,此为意趣。
另一方法...;

1.144) – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’.

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

‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, bhagavāti pavuccati’’.


我来帮您直译这段巴利文：
具分为世尊,持有为世尊,在分中为世尊,在吉祥中为世尊,受持为世尊,在吉祥中舍为世尊,在分中舍为世尊。
"具分和持有分,以及在吉祥中行和受持;
在吉祥中舍和在分中舍,故胜者称为世尊。"
此中如何具分而为世尊?那些戒等法蕴是功德分、功德部分,它们是不共他、无上,在如来中有、可得。如是他的戒、定、慧、解脱、解脱知见、惭、愧、信、精进、念、正知、戒清净、见清净、止、观,三善根、三妙行、三正思惟、三无过想、三界,四念处、四正勤、四神足、四圣道、四圣果、四无碍解、四界胎生知、四圣种、四无畏智,五精进支、五支正定、五智正定、五根、五力、五出离界、五解脱处智、五解脱成熟想,六随念处、六恭敬、六出离界、六恒住、六无上、六决择分想、六神通、六不共智,七不退法、七圣法、七圣财、七觉支、七善士法、七损减事、七想、七应供人说、七漏尽力说,八得慧因说、八正性、八世间法超越、八发起事、八非时说、八大人思惟、八胜处说、八解脱,九如理作意根本法、九清净精进支、九有情居说、九嗔恨调伏、九想、九差别、九次第住,十依法、十遍处、十善业道、十正性、十圣住、十无学法、十如来力,十一慈功德,十二法轮行相,十三头陀功德,十四佛智,十五解脱成熟法,十六行安般念,十六无悔法,十八佛法,十九省察智,四十四智事,五十生灭智,五十余善法,七十七智事,二十四俱胝百千轮转等至遍行大金刚智,无量理全方广择省察说智,以及在无量世界中无量有情意乐等分别智等,如是无量无边种不共他、无上功德分、功德部分存在可得,因此由于有如说种类的功德分,在应说"bhāgavā"时,作短音"a"而说"bhagavā"。如是首先具分而为世尊。
"因为一切戒等,功德分无余;
存在善逝中,故称为世尊。"


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

‘‘Sammāsambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’.

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani, bhaji, sevi, bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ sotaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 

我来帮您直译这段巴利文：
如何持有而为世尊?那些为一切世间利益而精进的人,集合人身等八法,以正等菩提所作大誓愿的诸大菩萨应圆满的布施波罗蜜、戒、出离、智慧、精进、忍辱、真实、决意、慈、舍波罗蜜等十波罗蜜,十近波罗蜜,十最上波罗蜜,共三十波罗蜜,布施等四摄事,真实等四依止,舍肢体、舍生命、舍王位、舍儿子、舍妻子等五大舍,前加行、前行、说法、亲属利行、世间利行、觉行等,或略说一切福智资粮佛陀行法,它们从大誓愿开始四阿僧祇劫十万劫,不成为退分、染污分、住分,而只成为更上更殊胜分,如是恭敬地、无间断地、无余地持有、具足,因此在应说"bhatavā"时,以词源方法作"t"音为"g"音而说"bhagavā"。或者"持有"即如说方式持有、具足、圆满那些如说佛陀行法,此为义。如是也持有而为世尊。
"为正等菩提一切,布施波罗蜜等;
资粮持有故护主,因此也称为世尊。"
如何在分中行而为世尊?那些二十四俱胝十万数每日所用等至分,为世间利益和自己现法乐住,恒常地行、亲近、修习、多作,故在分中行而为世尊。或者在所知法中善等、蕴等中,那些以应遍知等方式略说四种现观分,广说则"眼应遍知、耳...乃至...老死应遍知"等...

1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani, bhaji, yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ‘‘ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’.

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

‘‘Yā tā sampattiyo loke, yā ca lokuttarā puthu;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’.

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

Tenevāha –

‘‘Yo ve kataññū katavedi dhīro;

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.

我来帮您直译这段巴利文：
很多应遍知分,"眼的集应断...乃至...老死的集应断"等应断分,"眼的灭...乃至...老死的灭应证"等应证分,"眼灭趣道"等,"四念处"等许多种应修分法,他对这一切行、亲近、如其相应以行境修习亲近的方式修习。如是也在分中行而为世尊。或者"这些戒等法蕴是与声闻共有的功德部分功德分,如何将它们安立在所化相续中"以大悲行、希求,而他的这希求能得如所欲的果。如是也在分中行而为世尊。
"因为如来于所知等至,功德分为众生利益;
亲近希求,故为世尊。"
如何在吉祥中行而为世尊?略说首先作福具行者随其能力所亲近的为吉祥,即世间出世间成就。此中首先如来在正等觉前为菩萨时在达到最上者中行、亲近、修习,依此而住完全具足佛陀行法成熟佛法,成佛后则在无过摄取不共的出世间者中也行、亲近、修习,广说则以分地王权自在转轮成就天王成就等方式,以及以禅定解脱定等至智见道修道证果等上人法方式的种种不共吉祥,行、亲近、修习。如是也在吉祥中行而为世尊。
"世间诸成就,以及诸出世;
正觉皆亲近,故也称世尊。"
如何受持而为世尊?有诸多坚固信者为受持者而为世尊。因为如来以具足大悲一切智智等无量无比威德功德殊胜故为一切众生最上,以无余损害为先完全利乐专注的无上加行成就对人天众极为有益,以三十二大人相八十随好一寻光等不共殊胜庄严色身故,以如实功德所得以"如是彼世尊"等方式转起遍三界广大清净赞叹声具足故,以达最上究竟在少欲知足等善住故,以具足十力四无畏等无上功德殊胜故,于以色为量者得色信,以声为量者得声信,以粗糙为量者得粗糙信,以法为量者得法信,如是在四种量的世间住处以一切方式能生信故具普遍可爱,为无量有情人天尊重敬信恭敬处所,最上爱敬处。凡住他教授以不动信具足者,他们的信敬不为沙门婆罗门天魔梵等所移。因为他们即使舍生命也不舍彼信,或由坚固信故。
故说：
"若具知恩报恩智者,贤善友且坚固信。"

17.78);

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

Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.

‘‘Guṇātisayayuttassa, yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti.

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

‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato’’.

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

我来帮您直译这段巴利文：
"诸比丘,如大海住法不超越限界,如是诸比丘,我为声闻所制学处,我的声闻即使为了命也不违越。"
如是受持而为世尊,以词源方法略去一个"t"音,另一个作"g"音。
"因为具最胜功德,世间利益求;
导师有众多敬信,故称为世尊。"
如何吉祥中舍而为世尊?因为如来即使为菩萨时在无量生中圆满波罗蜜,舍所谓吉祥的吉祥、自在、名声,如弃痰团无顾恋舍弃,在最后身也对已得的转轮圣王吉祥、如天界主权的四洲自在、依转轮圣王成就的七宝庄严名声,视如草芥无所顾恋舍离出家证正等觉,故舍此等吉祥等而为世尊。或者所谓星宿为吉祥,与彼等同行转起,依须弥山、持双山、北俱卢洲、雪山等器世间殊胜住立的庄严因住劫故,世尊也舍彼等,因超越彼所住有情住处,以断彼系缚的欲贪而断。如是也吉祥中舍而为世尊。
"因为转轮圣王吉祥,名声自在乐;
舍弃世间心,善逝故世尊。"
如何分中舍而为世尊?所谓分是同分法部分,它们以蕴处界等方式,其中也以色受等方式、地等方式、过去等方式而有多种,世尊断一切戏论、一切轭、一切结、一切系缚,证得不死界时舍、吐出、无顾恋舍弃、不再返回。如是他"一切处的地水火风,眼耳鼻舌身意,色声香味触法,眼识...乃至...意识,眼触...乃至...意触,眼触生受...乃至...意触生受,眼触生想...乃至...意触生想,眼触生思...乃至...意触生思,色爱...乃至...法爱,色寻...乃至...法寻,色伺...乃至...法伺"等以逐一法分别方式也完全舍、吐出、以无顾恋舍而舍弃一切法部分。故说"阿难,凡已舍、已吐、已离、已断、已出离者,如来会再返回,此事无有是处。"如是也分中舍而为世尊。或者分中舍即以圣道智门舍、吐出、无顾恋舍离、断一切善不善、有过无过、低劣殊胜、黑白对分法,也为他人如是说法。故说"诸比丘,法尚应断,何况非法。诸比丘,我要说筏喻法,为了度脱,不为执取"等。;

1.240). Evampi bhāge vamīti bhagavā.

‘‘Khandhāyatanadhātādi-dhammabhāgā-mahesinā;

Kaṇhasukkā yato vantā, tatopi bhagavā mato’’.

Tena vuttaṃ –

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

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

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

‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti.

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamabhāvadīpanato garugāravādhivacanabhāvato.

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

我来帮您直译这段巴利文：
如是也分中舍而为世尊。
"蕴处界等法分,由大仙;
黑白已吐故,因此称世尊。"
故说：
"具分和持有分,以及在吉祥中行和受持;
在吉祥中舍和在分中,舍故胜者称世尊。"
使法身显现,因"阿难,我所说制定的法和律,在我去世后是你们的导师"之语,知有法为导师的含义故而说。如金刚结合的身,因为他人不能破坏身体。因为没有人能对世尊色身作障碍。指出说法圆满,因将说全经以"如是"显示。指出声闻圆满,因显示此义:被世尊在五处立为最上的得无碍解大声闻我所闻,且确实是我亲闻,非传闻非传承而来。指出时圆满,因在世尊语近处用时字显示佛陀出世所庄严。因为佛陀出世是最上时圆满。故说此：
"劫浊迦梨时,佛出世啊大希有;
生于火中现,如开敷蜜莲。"
"世尊"指出说者圆满,因显示功德殊胜最上有情性,因是尊重恭敬同义语故。
"无差别"即非差别,即住的一般性义。"威仪...乃至...住"即威仪住、天住、梵住、圣住,于此四住中。"具足显示"即显示具足性。"此"即此"住"字。如是彼在"此处某人与在家人共住,共喜共忧"等中来为威仪住。"诸比丘,比丘离欲...乃至...具足初禅而住"此中为天住。"他以慈俱心遍满一方而住"等中为梵住。"火种,我于彼语终了即于彼前定相内摄心、令寂静、专一、等持,我如是常恒而住"等中...

1.387) ariyavihāre.

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

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

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


我来帮您直译这段巴利文：
为圣住。
此中行动、运转为威仪,即身体活动。因是其活动方式故,住立等为威仪路。因具足住立或具足行走等其他,身体能作某事。或者由此自体或身作用行动、运转为威仪,因是其活动方式故,威仪及其路为威仪路,即住立等。它从义理说即以行止等行相转起的四相续色相续。住,或由此而住为住,威仪即是住为威仪住。生于天为天,因多住于梵众等天界为义。其中凡天威力,或导向彼义为天,或因神通引发力故大行为天,天及住为天住,即四色界等至。无色等至也摄在此中。梵天的,或梵天住为梵住,即四无量。圣者的,或圣者住为圣住,即四沙门果。那"一威仪损害"等虽然世尊以一威仪能长时维持自体,但为显示此是执取身的自性而说。或因世尊住于任何处为所化说法,以种种等至度时而住,故运来、带来、生起有情自己种种利乐,故此中应知义为运种种。
征服敌对者为胜者。因胜语如闻语也有能作义。或因王征服敌对时生故为胜者。因王归胜于彼,说太子为胜者。或因喜好吉祥作胜者名,故应知说"胜者"于此义说为"胜者"。彼胜者王子的。为从初即显示彼是彼所有故说"因彼"等。因具足一切欲圆满、离垢悭、悲等功德,常施无依者食团为给孤独,彼给孤独的。若是祇园,如何是给孤独的园林?故说"给孤独"等。因具五种住处功德而受用故为园林,于彼园林。虽然彼地以亿金被大长者购买,但树木未被胜者出售,故说得称为"祇园"。或为称扬两者于彼舍施的差别故说两者语,因胜者也将地出售所得财用于作门楼。因舍卫城祇园以地界别异故说"不能一时住于两处"。
"不显"即不以帝释、善夜等而知。为显示已知者的任一语也见于平等义故说"已知我等"。"此刻"即此时。含天性于内作共通语。天即天神因用于男子。故说"于此义"等。但色界有情无男根,如何称为男子?虽无男根,但以男子形相男子容貌之力称为男子补特伽罗,因有男子本性。


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

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

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


我来 进行直译：
"殊胜"为超越、离去之义,故说"见于尽"。因此上面说"初夜已过"。"更殊胜"为极为可爱。如是之美好即称为善好,故说"见于美"。"何者"即在天、龙、夜叉、乾闼婆等中为何者? "我的"即我。"足"即足。"神力"即如此这般天神力。"威德"即以此如是眷属和资具。"光耀"即光照。"殊胜"即极为可爱、令人爱乐、美好。"容色"即肤色和身体光泽。"普照诸方"即如月如日照耀一切方,成一光明一照明,此为偈义。"端严"即胜妙容色、具足容色。
以意趣说"肤"是因金色已摄于金色之语。但其他人说肤生色性以"金色"之色语所摄。称赞、颂扬为色,即赞叹。由不混杂而确立为色,即种姓群。由此如实显明果为色,即因。以长短等安立为色,即形状。以细大等度量为色,即度量。显示变异所达内心状态为色,即色处。如是应知色语依彼彼生起因缘于彼彼义中运行。"化作神力"即以衣服装饰身等放光等方式变化天神通威力。欲界众生因粗粘色身即使不加行也能来。因此他们为段食者。色界众生不能,因更细微色身。故说"因为彼等"等。其中"极细微"说关系本结生色。不以彼起威仪,由此显示梵天界中诸梵天多以所化色而转。因为其他极细微色仅作为心生起的所依所立而以有形状住立。
无余为完全。多分为大部分。不杂为不与异类混合。因那里意指容易不混杂。无过余为以彼为最上无差别。"唯"义为仅坚固。"破僧"即僧中争论,即生起争论之义。称为唯一是涅槃,因远离一切有为,有此为独一者,即证灭的漏尽者。故说"离系为义"。


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

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

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

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

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


我来帮您直译这段巴利文：
这个"kappa"词带前缀和不带前缀,以此意趣显示在"应信"词中所得的单纯kappa词,否则kappa词将不可见。"如沙门"即律所成就的沙门言说。"常恒"即常时。"施设"即名。这确实是彼具寿的名,即是kappa。"剃发须"即以剪刀剪除发须。"二指许"即过中午时二指量许可。"借口"即托辞。
为显示即使能遍满无余的光明也可能因某因缘而仅照一处,但此则完全遍满,故取kappa词为遍满义,故说"无余遍满"。略少不全,或唯一为唯。因诸天以自光照世尊光明未照之处。因世尊光明不为任何光明所胜,胜过日等光明而住。
"以何因缘"此为因中具格。因义确为作用的因,不如具义是作用义,故此中为证得种种功德殊胜而趣近作用,如"以食而住,以明而住"等,彼具格宜为因义非具义,因彼不相应故说"以何因缘"等。因世尊恒时转起无上美味广大甘露正法果性,以美果常结大树比喻世尊。因取美果受用意趣已摄大悲者的美果性。"趣近"即已近。因欲得而往某处者,以超越彼彼处而趣近,得称为已近。故说"意为已去",义为已至。"趣近已"为前时作用显示,故说"显示趣近终了"。"从彼"即从说"趣近"所至处,从已至处。
因行止义一般摄取坐处,故以住所摄,故说"善于坐者于一边住"。因坐者也称为止行,因应站立而坐,如说住等也以坐摄。以否定太远太近摄取不太远不太近。那应以两者伸手相触为下限来看。"伸颈"即转动方式伸颈。
虽然"如何"为行相问,此问趣渡行相。但彼趣渡行相从义即因,故说"如何即是因问"。显著即以正觉时大地震动等多种希有显现等。
以忍耐义,以胜过罪恶病等不利义为尊者,无苦者。故说"意为无苦"。此亦是如"天爱"般依爱语方式的敬语。故说"若如是"等。"以桩对桩"即从顶部平直刺入直至心处的桩与从足底平直上升的桩在心处会合,尔时你会知道如过去桩作用的时间。取某相而于某义转起的词在无彼相处转起称为惯用,如无行走作用的教等对象中的"牛"字。


Oghamatarīti yesaṃ oghānaṃ taraṇaṃ pucchitaṃ, te gaṇanaparicchedato sarūpato ca dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Kasmā panettha cattāro eva oghā vuttā, te ca kāmādayo evāti? Na codetabbametaṃ, yasmā dhammānaṃ sabhāvakiccavisesaññunā bhagavatā sabbaṃ ñeyyaṃ yāthāvato abhisambujjhitvā ettakāva oghā desitā, ime eva ca desitāti. Vaṭṭasmiṃ ohananti osīdāpentīti oghā, ohananti heṭṭhā katvā hananti gāmenti, tathābhūtā satte adho gāmenti nāma. Ayañca attho ‘‘sabbopi cesā’’tiādinā parato aṭṭhakathāyameva āgamissati. Kāmanaṭṭhena kāmo, kāmo ca so yathāvuttenatthena ogho cāti, kāmesu oghoti vā kāmogho. Bhavogho nāma bhavarāgoti dassetuṃ ‘‘rūpārūpabhavesu chandarāgo jhānanikanti cā’’ti vuttaṃ. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 

我来帮您直译这段巴利文：
"渡过暴流"为了显示所问渡越的暴流的数目和自性,故说"四"等。为何此中只说四暴流,它们即是欲等?不应质疑这点,因为世尊知晓诸法自性作用差别,如实证悟一切所知后,只说这么多暴流,只说这些暴流。在轮回中沉没、使沉没为暴流,沉没即置于下而击、使去,令如是有情下行。此义将在后面注释中以"一切此"等来说明。以欲求义为欲,欲及以所说义为暴流,或欲中暴流为欲暴流。为显示有暴流即是有贪,故说"于色无色有的欲贪及禅爱著"。在吉祥光等中...
(此段主要在解释佛教术语中的"暴流"概念及其分类,暴流指沉溺、漂流于轮回之义。文中提到四种暴流:欲暴流、有暴流等,并说明其含义。)

3.312) pana ‘‘sassatadiṭṭhisahagatarāgo cā’’ti vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave. Bhavadiṭṭhivinimuttassa diṭṭhigatassa abhāvato. ‘‘Dvāsaṭṭhidiṭṭhiyo diṭṭhogho’’ti vuttaṃ, catusaccantogadhattā sabbassa ñeyyassa ‘‘catūsu saccesu aññāṇaṃ avijjogho’’ti āha.

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

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

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

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


我来帮您直译：
但在吉祥光等中说"与常见相应的贪"。其中第一是在生有中的贪,第二是在业有中。因为离有见的见解不存在。说"六十二见为见暴流",因一切所知摄于四谛中,故说"于四谛中的无知为无明暴流"。
现在为显示这些称为暴流的恶法的生起处故说"于此"等,而转起处已显示为欲境等。"于五欲境的欲贪为欲暴流"于此除有暴流外一切贪为欲暴流应为合理。注释书中说与常见相应的贪因与有见相应为有暴流,但经中说有暴流只在离见中生起。故说"有暴流生于四离见贪相应心生起中"。因此,与见相应的贪也应为欲暴流。因现世后世苦的因缘欲漏等也说二种,漏即是暴流。在欲漏解释中"于诸欲"义为对象为三界所缘欲的欲贪见贪等。因彼中生起的一切渴爱都不得欲欲等名。
如果说只有五欲境的贪为欲暴流,则应否定梵天宫等的贪和见贪为欲暴流,如是则应有离欲暴流有暴流的贪。它若生于离见中,则与之相应的无明暴流应离暴流,如与忧疑掉举相应者,它也应说为离暴流"于四离见贪相应心生起中生起的痴或与暴流相应或离暴流"。因说"欲暴流生于八贪相应心生起中","缘欲暴流而有见暴流、无明暴流",故不能说与见相应的不是欲暴流。如是此中只说"于色无色有的欲贪及禅爱著名为有暴流,未说常见相应的贪"。
以下趣义即以下转义。此中下转不仅是以趣恶趣性,而且以轮回渡障碍,为显示此故说"上有"等。虽然涅槃因无色故无处,不以处义摄为上,但因出离一切有为,故宜说为一切有之上,故说"上有为涅槃"。如"大水暴流"等中暴流词为聚义,故说"此是大烦恼聚",于其余即于有暴流等中。
"不住立"即不以烦恼等力而住立,义为不沉没。"不努力"即不以行等力而努力,超越中道而负载。故说"不精勤",意为不以邪精勤而精勤。"隐密"即覆藏。"遮蔽"为其同义语。或依义为覆藏隐密,依词也不明显遮蔽于应立处如中洲等。"努力"即以手足而精进。此事理,或此解答。


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

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

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

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


我来直译这段巴利文：
现在为显示世尊以何意趣说如此隐密的问题,故说"何故"等。以呵责门即以调伏所化者的方便呵责力。故说"对自认为智者"等。反复冲击即反复摆动。
彼即彼天子因不知如实解答的义而慢心被摧。"如何"为不定语词成为确定表示,与之相关的"说"为问句,为显示此二者的义故说"如我所知,如是为我说"。
"当我"即当我实在,实字为语助词,如"此如何实"等。"一切句"即"当我沉没"等三句中。"不渡"即不为渡越暴流而作渡越努力。"于彼处"即于暴流处及暴流中。"沉没"即沉沦,为暴流所淹没。"负载"即为暴流所负载。不能住立而不沉没。"超越"即无用地超越,以失置力而违背正行为义。"于住立及精进"即将说的分别中见到住立与精进的过失,即见到住立与精进中称为沉没与负载的渡越的障碍性过患。此是世尊依菩提树下自己曾起的前分作意而说。"不住立不精进"即以避离住立精进作用的烦恼等而不沉没不负载。天神也通达此义,因具足近依而解脱成熟法已成熟。但对比智者等不明显,对速智者则如对彼天神般明显。七对即将说的样相已在古注释书中显示。以烦恼力而住立即为贪等降服而住立于轮回,因不正行故名为于彼处沉没。以行力即于彼处以行思而思维,以超越正行适宜的刹那而名为负载。以此理趣于其余诸对中也应知义。
此中轮回根本烦恼即依彼等力而住立轮回,以彼彼业而于彼彼有中生起,但烦恼只是彼等的缘。于彼彼有中反复生起名为负载于轮回,依此义的显示而说第一对。这些有情轮回流转有二种:随贪行者和随见行者,依彼等轮回导向法力而住立,依其他转起缘力而精进,依此义的显示而说第二对。为显示依特别以见可爱于所系缚法性的爱力而住立,也依见于非解脱道执取为解脱道而如是精进,故说第三对。于第四对中意趣已在注释书中显明。因执著"我是常"而住著无色贪或执取无想趣或非解脱为解脱而沉滞于轮回。故说"有见即住著执著"。又因执著得到欲有等任何有已我断灭消失死后无有,而不行趣导向有解脱的正行而超越它。故说"断见即超越执著"。<.Assistant>


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

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

‘‘Cirassā’’ti iminā samānatthaṃ padantarametanti āha ‘‘cirassa kālassā’’ti yathā ‘‘mamaṃ vā, bhikkhave’’ti (dī. ni. 

我来直译这段巴利文：
"以沉滞力而住立"即以懈怠等力而陷入退缩不正行。以掉举力而精进即因无正定而以散乱力说第五对。如入欲乐者因心受染污无有定,如是从事自我折磨者因身受染污。如是二边作心身染污,依止贪见而为沉没负载因说于第六对。因前已从一方面显示染污法为"沉没因",现在从一切方面显示,又因前已普遍显示行法为"负载因",现在只显示福无动行为"精进因",而说第七对。如是分别显示依堕恶趣善趣生而沉没负载。故说"此亦说"等。导向下分即恶趣,不作鼻音脱落。如是导向上分即上分。
此中被问渡暴流而世尊以"不住立不精进"只显示其断分,非相应分耶?不应如是见。因借此否定由彼而有住立、由彼而有精进两者以显示彼等对治法。因这个a音不只是否定,而是对治如"不善法、不利、非法"等,故"不住立不精进"即依住立精进之对治而转起,即如是转起之因,此是此中义。"确实"词是确定义如"确实闻"等。由此显示不住立的确定性。此"确实"字也应引来"不精进"此处。因不精进也是确定的,故其对治是俱观慧的圣道。由此渡暴流,不由其他。如是此依随顺而说,天神也通达俱观慧道而住立于初果。故说"此问题解答"等。
"久"此与另一同义之词故说"久时"如"我或诸比丘"。

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

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

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

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


我来直译这段巴利文：
此中"我的"与"我"为同义另词。"未曾见"为不见者。不见性应由应见所作事未成就而了知。否则有何天神未曾见过世尊?故说"何故此"等。依见而如是说为适当,即有时见到某可爱者,依彼见而说"久违了我们见尊者",对未见过或见过者如是说为适当,此显示世间惯用言说。梵或说是圣道,因了知、通达彼而为梵志。以烦恼涅槃即以称为烦恼完全断灭的涅槃而寂灭,即完全止息一切烦恼热恼苦恼。以执著缠缚等,等字摄取遍布等行相。因说:
"因遍布故为缠缚,因遍散故为缠缚,因广大故为缠缚,因遍行故为缠缚,因虚妄故为缠缚,因运毒故为缠缚,因毒根故为缠缚,因毒果故为缠缚,因毒受用故为缠缚,或因彼爱于色声香味触法家群遍布扩散故为缠缚。"
其中"遍布"为扩散,即以遍满力于三界法中的色等而说"遍散",即将前语ta音变为ṭa音而说。"广大"为广阔。"遍行"为周行,或忍受。因贪者为所贪境即使被脚踢也忍受。有说退缩或颤动为"遍行"。把无常等执为常等,故为虚妄。"运毒"即如是如是见欲功德而以种种行相从趣向出离收摄心,或毒即苦,运载彼为义。因作为生苦业的因故为毒根。或毒即为苦所压的受为彼根故为毒根。因苦集故有毒为果故为毒果。因爱只是受用色等苦,非甘露故说为毒受用,一切处应依语源而了知词义成立。为显示此中主要义故又说"或广大"等,如是应知此中缠缚词义。以初二道"已度"。以第三道"已离"。以第四道"已出"。
"随喜"为完全表同意。故说"成一意趣"。"隐没"为趣不见。为显示如何隐没,故说"所化作身"等。"以花"为词性变化而说,有些读为"以花",应说"以花环"而省略ya音的说明。这是注释书的隐义解释。


Nettinayavaṇṇanā

Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva desanānidānaṃ, taṃ sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi abbhantarabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ abbhantarasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; saṃ. ni. 

我来直译这段巴利文：
导论解释
现在我们将依论述方法对经文作义理解释。此义理解释因在确定说法的起源、目的、根机和总义后才易作易解,故我们首先确定经说的起源等。其中首先起源即说法因缘,它有共通和不共通两种。其中共通也因内外差别而有两种。其中共通内起源即世间导师的大悲心。因由此而激励的世尊生起为所化众生说法之心,关于此说-"缘于对众生的悲愍,以佛眼观察世间"等。;

1.172; mahāva. 9). Ettha ca hetuavatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādīni ca desanāya abbhantarasamuṭṭhānabhāvena vattabbāni. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbappakāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivāra-sahampatimahābrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ bāhiraṃ pana tassā devatāya pucchā, pucchāvasiko hesa suttanikkhepo. Tayidaṃ pāḷiyaṃ āgatameva.

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

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

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


我来直译这段巴利文：
此中也应见大悲心在因位的摄取,因从彼生起乃至为了以正法说法援手度脱众生出离轮回大暴流。如大悲心,如是一切智智、十力智等也应说为说法的内起源。因世尊如实知一切所知法、彼等应说的方式及众生的意乐随眠等,以处非处等善巧而随所化意乐说种种方法。外共通起源则是以万大梵天为眷属的娑婆世界主大梵天的请法。因在彼请法后,止息观察法深性所生的无欲,法主生起说法的精进。不共通也因内外差别而有两种。其中内为以何大悲心、以何说法智而说此经,应知此二者。外则为彼天神的问,因此经安置是依问而起。此在经文已说。
目的也因共通不共通而有两种。其中共通因世尊说法以解脱味而次第至无取般涅槃。故说"此义之语,此义之论"等。不共通则为彼天神证得见道,此二者都是外的。若取所化相续所得之称为说法力成就的目的,因成就如所欲义而为大悲者世尊的目的,以此方便也可为内的。
又彼天神不如实了知渡暴流相为此说法的起源,了知彼为目的。因彼以此说法令世尊成就彼而说法故。因说法应成就的果为所欲故令说者说法,故说为目的。如是天神及其他所化者舍离住立精进也是此中目的。如是轮回轮止息、正法轮转起、破除常等邪行、引导正语、除不善根、种善根、闭恶趣门、开天解脱门、止遍染、断随眠、不违"已解脱当令解脱"前誓、违彼对治魔意、破外道见、建立佛法等也应知为此中目的。
如天神于渡暴流跃入疑惑,如是其他不知有为法及正等觉者的行道、因闻持修习作意非法而心颠倒、背离闻持修习正法而求有解脱的所化者为此说法的根机。


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

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

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


我来直译这段巴利文：
总义则应知在"不住立不精进"二句中有四谛业处修习力的如理作意多作、善根相应、舍离沉滞超越、除障碍方便、远离邪执著、清净爱无明、断三轮回方便、离漏暴流轭结趣生起取、除心荒、遮喜乐、超越结合、舍争论根、破不善业道、越邪性、断随眠根本、止息一切烦恼热恼热苦激动、见闻说明、如电如金刚法指示、显示趣消减法、说明三断、修三学、修止观、成就修证、清净戒蕴等。
其中依彼等烦恼等力而住立沉没,依彼等行等力而精进负载,此二者是集谛,由彼等生的依彼二者的蕴是苦谛,彼二者的义为隐密而说是方便,因以调伏慢力而作彼天神现证圣谛的因缘,以否定住立精进的教示,欲渡四暴流者应行无二边的中道行,此是此中世尊的教诫,此是说法理趣。
因他跃入疑惑及欲知故以"如何"问而说?因对面且是一人故说"你"。因显示已达最上尊重性无他所堪的正法重担故说"善哉",因具足戒等德性故说"贤者"。因运来及聚集故说"暴流"。因所欲知义已作已完成故说"如是"。因不应作住立相及完全未作故说"不住立"。因此不作是确定故以"确实"确定力而说。因彼不住立在自相续及因问"你"故说"我"。因呼唤天神及亲切称呼故说"朋友"。因不应作负载相的精进及完全未作故说"不精进"。因对已度相的暴流不欲得性故彼疑惑未除及渡暴流无差别故说"然如何"。如是住立相即住着轮回故不异义同一时。如是负载相的精进即超越正行故不异义同一时,故说"当我...时...当负载"。因对治彼二者及遮止故说已度暴流,故说"如是我...已度暴流"。


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

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

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

Khandhāvijjā-phassa-saññā-vitakkāyonisomanasikāra-pāpamittaparatoghosā diṭṭhivasena patiṭṭhānassa padaṭṭhānaṃ. Yathāha – paṭisambhidāmagge (paṭi. ma. 

我来直译这段巴利文：
因隔着一佛之间很久远故说"久远"。因中间未曾见过及稀有故说"啊"。因当时获得及自亲见故说"见"。因远离恶及以圣道通达梵故说"婆罗门"。因止息烦恼热恼及苦热恼而完全寂灭故说"般涅槃"。因已生渡力及无上应渡故说"已度"。因应以智眼观察及坏灭故说"世间"。因于境生起及生故说"爱著"。因智亲证及结论故说"此"。因已说及已圆满故说"说"。因最初取及再提故说"彼天神"。因无否定及义应随喜故说"随喜"。因教导所化及证得胜义故说"导师"。因超越眼界入隐没故说"隐没",此是依词词察理趣。
以不住立不精进而渡暴流是相应的,因舍烦恼行而成就到彼岸。依一切烦恼爱、见爱、处、常等住着于轮回而有沉没是相应的,因因善住立。在行作事有烦恼行时,依一切见执著超越执著等力精进者为轮回大暴流所负载是相应的,因超越正行。因远离恶及以圣道通达梵,婆罗门性是相应的。因正证得寂静法而般涅槃性是相应的,因完全已断有习气烦恼。如是已度爱著是相应的,因如是完全不见一丝爱著,因以最上道已断彼,此是相应理趣。
依烦恼轮而住立特别是业轮的近缘。依行而精进是异熟轮的近缘。不住立不精进是渡暴流的近缘,渡暴流是无余涅槃的近缘。随观味是依爱而住立的近缘。故世尊说:"诸比丘,于结系法随观味者爱增长"。
蕴、无明、触、想、寻、非理作意、恶友、从他闻是依见而住立的近缘。如说于无碍解道

1.124) ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhāna’’ntiādi. Taṇhādiṭṭhābhinandanaavasesakilesābhisaṅkhāravasena āyūhanassa padaṭṭhānaṃ. Iminā nayena yathārahaṃ taṇhādiṭṭhādivasena patiṭṭhānāyūhanānaṃ padaṭṭhānabhāvo vattabbo. Sesamettha pāḷito eva suniddhāriyaṃ. Ayaṃ padaṭṭhānahāro.

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

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

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

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

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

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ.

‘‘Virato kāmasaññāya, rūpasaṃyojanātigo;

Nandīrāgaparikkhīṇo, so gambhīre na sīdati; (Saṃ. ni. 1.96);

Saddhāya tarati oghaṃ, appamādena aṇṇavaṃ. (saṃ. ni. 1.246; su. ni. 186);

‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati. (saṃ. ni. 1.5; dha. pa. 370);

‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū. (su. ni. 777; mahāni. 6; netti. 5);

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

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

我来直译这段巴利文：
"诸蕴是见处,无明是见处"等。依爱见喜及余烦恼行力而精进是近缘。依此方法应说依爱见等力住立精进的近缘性。此中余者从经文易于确定。此是近缘理趣。
"不住立不精进"者,以否定住立精进而答者取导向出离的正行,因确定是渡暴流方便。由取彼而取一切三十七菩提分法,因同为出离相而一相,此是特相理趣。
因缘为彼天神不如实了知渡暴流相,已说此义。其他依此说而通达渡暴流方便者,也应见为此说的因缘。"如何依此说而正通达而渡四种暴流出离整个轮回大暴流,也令他人住立其中",此是此中世尊的意趣。词源为词解,因彼"如是"等因缘词及"如何"等经词从注释书及其隐义解释所说方法易作,为恐太详细而未详说。
依句、句义、说法、安置、经相应而有五种相应。其中句与句间的结合为句相应。如是句义与句义间的结合为句义相应,即所说"动作与作者的结合"。有种种随顺者与彼彼随顺的结合,而有一随顺者则前后结合为说法相应,此在注释书分为"问随顺、意乐随顺、如理随顺"三种。此中意乐应知为自意乐他意乐两种。安置相应应依四种经安置而知。此中应说者应依《中部复注》所说方法取。经相应此中应依初安置而知。
"为何此中先安置渡暴流经?"此问于何处都不生起。又因"不住立不精进已渡暴流"以否定住立精进力或以远离二边门显示中道,此经最先在此安置。因佛陀教法以不取二边而显示中道为最。又一说法与他说法的对应也是说法相应。此中应如是了知—
"不住立...不精进已渡暴流"此说与—
"常具足戒德,具慧善入定;
精进心坚固,能渡难渡流。
离欲想超色结,
爱喜尽坏者,不沉深处;
以信渡暴流,以不放逸渡大海;
断五舍五,应修上五;
超五结比丘,名为渡暴流;
是故有情常正念,当远离诸欲;
舍彼渡暴流,如解船至彼岸。
一道见尽生,知道悯利益;
以此道昔渡,当渡及今渡暴流。"

5.384, 409; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa 107; paṭhamavagga 121; netti. 170) –

Evamādīhi desanāhi saṃsandatīti ayaṃ catubyūho hāro.

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

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

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

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

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


我来直译这段巴利文：
如是等说法相应,此是四展理趣。
"不住立不精进"此中依染污力而住立及精进。由此显示非理作意,由寂静烦恼力不精进显示如理作意。此中非理作意者爱无明增长。取彼等爱则转起以爱为根的法。取无明则转起以无明为根的一切有轮。取如理作意则转起以如理作意为根的法及四种圆满轮。以否定住立精进显示正行,彼略摄于戒等。此中取戒则转起十一种戒功德,取定则转起五支正定、五智正定及定资具。取慧则转起慧及正见等正见善见一切圣道法,此是转理趣。
依烦恼等力住立有七种。依行等力精进有七种。如是由对治彼而不住立不精进。此是此中法分别。近缘地分别则应依前说方法了知。此是分别理趣。
善圆满前分行道后作止观双运而修上进,因远离烦恼等,不依彼力沉没负载而不住立不精进渡暴流。但依烦恼等力沉没负载,因住立轮回而为未来再有生起精进故不渡暴流,此是转回理趣。
"不住立"即不住立不沉没不寻求不遍寻求为同义语,"不精进"即不负载不思虑不作为为同义语,"暴流"即烦恼海为同义语,"已渡"即已超已越为同义语。以此方法应知余句中的同义语,此是同义理趣。
"不住立不精进"此中"住立精进"为烦恼作业施设。显示遍染施设。行生起施设。爱味着施设。见周遍动摇施设。有见有执着施设。无有见颠倒施设。欲乐随顺爱著欲施设。自苦随顺自烧恼施设。"不住立不精进"则为应证知法证知施设。应遍知法遍知施设。"已渡暴流"为应断法断施设。道修施设。灭作证施设,此是施设理趣。


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

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

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

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


我来直译这段巴利文：
"不住立不精进"此中以取住立精进及取暴流而取集谛。"不住立不精进已渡"以此三句取道谛,以取因而取有因已成就,故苦灭谛已从义取,此是从诸谛入。此中依世间五蕴力而成就住立精进。依出世间四蕴力而成就渡暴流。此是从蕴门入。即彼五蕴为十二处十八界,彼四蕴为二处二界,此是从处门及界门入。如是"不住立不精进"此中以取住立精进而取烦恼行等。烦恼行等及暴流是行蕴法处法界,"不住立不精进"及说渡暴流与观一起说道。如是取行蕴法处法界,如是也从蕴门处门界门入。若观是无常观,从无相门入解脱门;若是苦观,从无愿解脱门;若是无我观,从空解脱门,如是从解脱门入。道中有学戒蕴等法处法界及无漏,如是也从蕴等门入,此是入理趣。
"不住立"为开始。"不精进"为句清净非开始清净,如是"暴流"。"已渡"为句清净及开始清净,此是清净理趣。
"不住立不精进"总说立足,以爱见等力住立精进共同否定劝导为作,"已渡暴流"分别彼为特说。因渡暴流是四圣道。此中初二道不别说为渡见暴流,第三道为渡欲暴流,最上道为渡余暴流,此是立足理趣。
依烦恼力住立以非理作意为因。依行力精进以烦恼为因。不住立不精进则以如理作意断为因。于结系法随观味依爱力如应为彼因。故世尊说："诸比丘,于结系法随观味者爱增长。"蕴无明触想寻非理作意恶友从他闻依见力住立为因。故说于无碍解道："诸蕴是见处,无明是见处"等。依爱喜及余烦恼行力精进为因。以此方法应确定依爱见力住立精进的因分别,以相反而知不住立不精进。因于烦恼生起正见过患为不住立因,于行见过患为不精进因,令观上进为渡暴流因,此是资具理趣。


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

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

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

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


我来直译这段巴利文：
依如上分别住立精进而四种暴流清净。以不住立不精进而防护诸流完全闭塞,特别闭塞四种暴流使不生起。因修圣道已断依烦恼力住立依行力精进,彼一切暴流已渡已善渡已断,此是结集理趣。
"不住立不精进"此中以取住立而取爱无明。因依彼等力众生住立于彼彼有。以取精进而取缘彼诸行法。此中爱特别以色法为立足,无明以无色法。彼等以次第止观为对治,彼等以"不住立不精进已渡暴流"诸句显示,彼等中止的心解脱为果,观的慧解脱为果。如是彼说为"离贪离无明"。此中爱无明及行是集谛,彼等所依的色无色法是苦谛,彼等不生起是灭谛,了知灭以渡暴流分别说为道谛。此中以取爱而导引依幻诳欺慢过慢放逸恶欲恶友无惭无愧等不善分。以取无明而导引依颠倒作意忿恨覆恼嫉妒激动难劝有见等不善分。以说相反而导引依无幻无诳等无颠倒作意等。如是依止分信根观分无常想等导引清净分,此是欢喜转法式的基础。
如是依说方法取爱无明彼分诸法中,爱是贪,无明是痴,与无明相应如有血而有脓,有爱而成就的嗔恨是嗔,如是取三不善根,由对治彼而以"不住立"等语已成就三不善根及三善根。此中也应配合以贪为一切有漏善根及行法是集谛,由彼生起为彼等立足境的取蕴是苦谛等谛配合。但此中果应依三解脱确定,依三不善根导引依三种恶行染污垢不平等不善想寻等不善分,如是依三善根导引依三种善行平等善想寻定解脱门等清净分,此是三花法式的基础。
如是依说方法取爱无明彼分诸法中,特别应知依爱见力于不净"净想",于苦"乐想"颠倒,依无明见力于无常"常想",于无我"我想"颠倒。由对治彼而以"不住立"等语所得念精进定慧根已成就四念处。


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

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

Oghataraṇasuttavaṇṇanā niṭṭhitā.

2. Nimokkhasuttavaṇṇanā



我来直译这段巴利文：
此中应以四根说明四种人。如何?爱行者二种:钝根和利根,见行者也如是。其中第一者于不净执取"净"颠倒,以念力观察身体如实自性,以修力断除彼颠倒而入正性决定。第二者于苦执取"乐"颠倒,以如说"不容忍已生欲寻"等所说的精进防护的精进力驱除对治,以修力破坏彼颠倒而入正性决定。第三者于无常不如实执取"常",以止力心一境性观察诸行刹那性,以修力断除彼颠倒而入正性决定。第四者因相续聚合作用所缘蒙蔽,于仅是触等法聚的无我邪执"我",以四句空作意破除彼邪执而证沙门果。应知以净想乐想等四颠倒为集谛,以彼等所依所缘的五取蕴为苦谛等谛配合。但此中果为四沙门果,此中应依四颠倒导引依四漏暴流轭身系趣生起取七识住未遍知等不善分,如是应依四念处导引依四禅住立依止乐分无量正勤神足等清净分,此是狮子游戏法式的基础。
由成就此三种义法式而成就两种言说法式。如是观察义法式方位之法为观方位,彼等等引为钩,应知五法式于此相应。应见此经在十六经安立中为通达有学分,以相违门取住立精进,为杂染通达有学分。在二十八经安立中应知为世间出世间,有情立足,智与所知,见与修,自说,应答,善,许可。
渡暴流经注释完。
2. 解脱经注释

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

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

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


我来直译这段巴利文：
"初来"依注释方法在初经等中初出现之句。"明显义"为显明义。因应注释未曾有难解义之句。"不"在问句中与"nu"字同义之不变词,故说"知不为知否"。众生由彼出离轮回故为"出离",即道。彼由脱离故为"解脱",但因证得解脱故说果为"解脱",如说阿罗汉为"贪尽嗔尽痴尽"。"彼等"为众生。"离"为个别不混杂,义为离去。"离"为从此离苦。第二分别中应知义为众生从此出离全部轮回苦而解脱离开故为出离解脱离,即涅槃。此中应见"ettha"为表示处所的处格。"kho"字表确定义,如"确实听闻"等。
依爱为根的有为爱有,如前后字省略"食菜之泰沃为菜泰沃"。先说以业轮为主义,后说依烦恼业两者为主义说"依爱等"。前法式即"依爱为根的业有为爱有"此分。以"爱有"即以爱有句。依三种业行力即依福行等及身行等三种业行力。取行蕴因行蕴以思为主。"想识"即如说"想识灭"所说想识句。"与彼相应"即与所说行蕴相应。"二蕴"为想识蕴。
岂此中不取受蕴?显示非不取说"彼等"等。"三蕴"为想行识蕴。已取因不相离。因无离受的心生起。"非执受"为善不善。此中非说作业蕴不生起。"不生起"为得无生法性。为诸业烦恼所执为执,即五蕴。执之余为执余,与执余俱为有余。说涅槃因显明一切业烦恼寂止义。因下二句取非执受蕴,故"诸受"此中取执受适宜,故说"执受诸受"。"灭"为依断彼所缘爱欲而灭。"止息"为究竟止息不生起。如是作而成就取"ca"字。"彼等"为彼受及与彼相应三蕴。"依所依所缘"为依所依的六处及所缘的一切执受色法。


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

Nimokkhasuttavaṇṇanā niṭṭhitā.

3. Upanīyasuttavaṇṇanā



我来直译这段巴利文：
为何之前只说四无色蕴,不取色蕴?因为殊胜性。因证有余依涅槃时,执受色法和非执受色法不是完全不生。第二法式即"爱与有"此分。以取爱而取行蕴因与彼俱行。说"生有所称色蕴"即只说执受色法。应知以取彼故也取彼缘的时节生食生,以取识故取心生,此中也取四相续色。"想等"以取想识受而取三蕴,但不作执受非执受分别而无差别。因无差别五蕴不生即涅槃。故说"如是...涅槃已说"。此中"涅槃"意为不死大涅槃。"只此法式"即此所说第二法式。持四大部为四部师。班迪迦名长老为班迪迦长老。"如是"指前说方式。"只依涅槃"即第一法式依有余依涅槃及无余依涅槃,第二则依"不死大涅槃"而世尊以一切涅槃完结结束说法。
解脱经注释完。
3. 引导经注释

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

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

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

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

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


我来直译这段巴利文：
由于界字有多义,依前缀而说特别义,故说"引导为消尽灭尽"。义为消失。或"引导"以自力说生命趋向死亡,故说"趋向或次第趋向死亡义"。虽此中"引导"句说不显明业特别。如说"一切健康以病为终,一切青春以老为终,一切生命以死为终",因说"生命引导"故说"趋向死亡"。因此依业作者说。
今为显示依业成就义故说"如"等。牧牛者引导牛群至所欲处。众生由彼活命,或俱生诸法为生命,彼等由护持而有增上为根,故说"生命为命根"。"微少"为短暂。故说"少"。此中意谓相续不断的缘为生命的死亡作用,故说"依自力微少等"。此中意谓"寿"为最长寿,应依今时了知。
因此佛出世时此说故此说显示生命极其短暂。依命根限定生命尽说"仅一心生起",义为仅一心生起转起刹那。今为以譬喻明此义说"如名"等。此中"转起"即车轮轴由一轮处转一刹那义。"由一住"此中也是此道理。"一心刹那"为具一心刹那。"彼心"为彼任一心。"灭已"为得灭已。"说灭"即说具彼者从第一义说为死。不知差别者执取不知间隙灭为灭。为以经明如说义说"如说"等。由此显示三时众生从第一义活命死亡依心刹那。
"生命"为命根。"自体"意谓除生命受识的余法。"苦乐"为苦乐受,此中舍也摄于苦乐因乐不乐性。"独"为由自或常性不混杂。"一心相应"为与一心俱。"刹那快速转"依说方法由一心刹那性生命等刹那极其短暂转起。
"死者已灭"为死去有情死后当说已灭诸蕴。"或此住者"为或此转起中住持者由得坏灭已灭诸蕴,一切同等彼等一切等同已去已没由无结生再来无连接而去。如死蕴不生,如是之前诸蕴也。故意谓众生生命为一心刹那。


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

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

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

Upanīyasuttavaṇṇanā niṭṭhitā.

4. Accentisuttavaṇṇanā



我来直译这段巴利文：
"不生非生"为未生心非生,因应说"未来心刹那不曾活不活不将活"。依现在转起心而活名为活着,不曾活不将活。"心灭世间死"为如死心一切彼彼心得坏灭时此世间从第一义名为死,因应说"过去心刹那曾活不活不将活",因灭已无结生。虽如是,胜义施设,依彼彼转起心而有"提萨活,富萨活"言说转起境的相续施设,彼于此为胜义的胜义性。如是说"名姓不老"。
"无有救护"为已至老者因彼而有造恶者依恶业现起,造善者依离爱别离心苦,两者依断缚等被逼迫不少身苦及得迷妄,从彼救护者无有。故说"无有任何能成为救护避处归依者"。"由此怖畏"为怖畏,怖畏因,故说"怖畏事"。以取彼而取心惊怖相怖畏,有因则必有果。"前思"为一转向路或不同转向路转起的近行禅思。"后思"为依得自在力及后入定力转起的定思。"舍思"为依镇伏力转起的初安止思。在善禅的异熟禅中得乐为禅乐。此中乐字为可意同义语。于禅欲求为禅欲。由禅味转起的贪为禅味。由此彼等梵天从禅出起说"啊乐啊乐"。如诸天多乐三因结生者能得禅,非其他,故说"欲界诸天"。欲界及上界诸天为欲界诸天,应见一分代表全体。由此成就摄受人的一部分或一切,因为是愿想的境。故说"啊若我等等住"。此中有大雨滴为大雨滴,时或处。于彼大雨滴。
因说"应作能引乐诸福"故说"说不出离轮回话"。依坏灭义为世间,因为烦恼所染故为味,为世间味。但无分别味在世间被味著也为世间味。分别为依自性转变而令知故为分别,借口或因,故说"无分别即四资具",因轮回唯为愚人世间所染著故说分别味性。此中意为胜分别因对治出离所欲故。因断依四资具。因对某些全轮回依断也是因故疑虑说"仍轮转"。此中一切轮回苦寂灭故为寂,无为界,故说"所谓涅槃"。
引导经注释完。
4. 流逝经注释;

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

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

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

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

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

Accentisuttavaṇṇanā niṭṭhitā.

5. Katichindasuttavaṇṇanā



我来直译这段巴利文：
"消耗"为耗尽为时。因为前食等时以法转起性从第一义虽不存在,但依世间约定成就,由于彼法转起已去不返,如消耗灭尽彼彼法转起,自身也似与彼等一起流逝。故说"时吞噬众生,一切及自身"。"夜流逝"此中也应依所说方法了知义。因说"见此死亡之怖"故说义为引导人趋向死亡。"年龄支"此中部分为支。因外道以最后心为全心的年龄集合年龄名称,故说"初中后年龄支,义为群"。功德义为利益义,如"着麻衣,至十二倍"等。而"我将倍之,增至二倍二倍"等中支义为彼性转起义。
"大仙之名无量,以功德;
应举名以功德,乃至千"等。
此中应见功德义为赞叹义。"年龄支次第舍"此中义如"时流逝"中所说方法。"初中年龄"此中取初为显示年龄去而不再返。故说"但死刹那三年龄都舍"。
此中经中"时流逝"以普遍显示时去,再说其他二者为别别显示。但注释中依软根说"年龄支次第舍",依中根说"夜流逝",以此意趣说"时为前食等时"。故此中以等字应知取食后初夜刹那等时分即极微细时分别。"余"为此二偈后半。彼因此中已得义及次经中已说故略说。
流逝经注释完。
5. 断几经注释

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

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

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

Katichindasuttavaṇṇanā niṭṭhitā.

6. Jāgarasuttavaṇṇanā



我来直译这段巴利文：
"断"为完全断。"应断几"为应完全断几种恶法,令得不生法性。"余句也"为其余二句也。"舍几应舍,修几应更修"此义以"此即方法"略说。但第四句义以自相显示。"义一"为从义性一。若如是何故取另一方法说"但偈颂"等。此中义有重复故说"避语重复"。"超越系缚"故为"超系缚者",故说"此即义"。
"此边"说欲界,依结生缘而染著彼为"属此边"。其中业及彼果系众生苦,以业系果,以众生系苦为"结",即身见、疑、戒禁取、欲贪、嗔恚。"上"说四无色界,依所说方法染著彼为"属上分",结为色贪、无色贪、慢、掉举、无明。依所说语故如是说"应断五应舍五"如是说为彼天女易解。非仅依彼天女所说语,而且依彼等结应说方式,为显示故说"或"等。由此属此边结为重难断因深系缚性,故依彼说"应断五"。
但属上分结为轻易断因依先前次第修道断,故依彼说"应舍五"。故说"如脚系绳鸟"等。"殊胜"为修殊胜生起增长增长观修。因在轮回泥中生故贪即系缚为"贪系缚"。余亦此理。因此中贪、痴、见、彼分身见、戒禁取、欲贪、无明从义即暴流,其他与彼同处,故世尊以断结超系缚说渡暴流。说世间出世间因"应修"意为前分道修。
断几经注释完。
6. 醒经注释;

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

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

Jāgarasuttavaṇṇanā niṭṭhitā.

7. Appaṭividitasuttavaṇṇanā

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

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

Appaṭividitasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
6."醒"为不尊敬的属格。故说"诸根醒时"。"但答偈中"此句与"此义应知"相连。但问偈义依此方法了知义为意趣。"五醒者睡"此中依"睡"字为主格"五",依"醒者"字转为属格"五者醒"。故说"五根醒时",义为醒时无缚而专注于自事能成自事。如睡者睡因放逸睡性。为以人为基础说而显示彼睡性故说"为何"等。放逸,或有放逸为放逸者,彼性为放逸性,由彼,义为放逸性。
如是说偈初句义后为说第二句故说"如是睡者"等。彼义应依所说方法了知。因未断睡行力故有盖者未生贪尘等生起,已生增长,故说"以诸盖取染污尘"。故说"前"等。此中取为前后相续生起之缘。"以五根清净"为以道摄受的信等五根从一切烦恼清净。因慧根即为未知当知根等,其他为随顺。
醒经注释完。
7. 未证知经注释
7. 因转起还灭两种因分别法也摄于四谛中故说"法为四谛法"。因四圣谛皆摄于四谛中。"未证知"为未依遍知现观等证知。"见趣论中"为名为见趣诸论中。彼等由见趣发起。"此外"为此教外其他。"法性"为自性,义为自然。"去"为转起执持见论而住。"他"为持见者。"引导"为在见论摄受中被驱使。故说"其中"等。"觉悟"为从放逸睡醒。道因如所说法已说,为正觉悟转起故为善。
"因"为道理。"理"为适合觉悟四谛。如手掌中庵摩罗果知一切所知为一切智,以彼一切智现觉而觉故为一切知佛。各别不共他以自觉智觉谛为独觉佛。依他教导觉四谛为四谛觉者。如是彼因无自觉性故只说为四谛觉者。以闻所成智觉蕴等差别所知为闻觉者。除一切知佛独觉佛余上首弟子大弟子及普通弟子离贪余诸漏尽者。前三转如说"正觉"等。由此住为住处,行。世间住处为世间住处,于彼。身恶行等差别不平。或由念失于不平众生聚。彼因不平相应故不平。或于贪不平等不平烦恼类。舍彼不平超越彼不平而平等适当,或与前诸正觉同等而行转起。
未证知经注释完。

8. Susammuṭṭhasuttavaṇṇanā

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

Susammuṭṭhasuttavaṇṇanā niṭṭhitā.

9. Mānakāmasuttavaṇṇanā



我来直译这段巴利文：
8. 完全忘失经注释
8."完全忘失"为善完全极度忘失。因七有学完全忘失灭失。如何彼等未得名为失去故说"如"等。"已得"为已得彼。"彼说"为关联。"余"为"法"等。"如前相同"为如前偈所说相同。
完全忘失经注释完。
9. 爱慢经注释;

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

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

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

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

Mānakāmasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
9. "未断胜等差别慢而举之行持欲求者名为"故说"欲慢者欲求者"。以此调心为调,念觉支等属定之调。调伏意为第六根为调,根律仪。调伏断烦恼为调,慧。依住持调身业等为调,布萨业。调伏教导忿恨覆慢等为调,忍辱。"故彼"因意为属定诸法。又读为"无智"。"不定"为显示否定定。
因说渡死界彼岸故说"智为四道智"。因非由彼外而有彼。以无痴通达而证知义。死置此为死界,五蕴因有死法性。"彼之"为死界之。彼岸为彼岸性涅槃。"应渡"此中渡为圣道作用故说"应证应到"。如是将说"说为证渡"。"不渡不证或不到"此中此读合适。否则"此说为"等语相违。"一人住林"义为成为独自住林。
虽以下位道也得断某慢。但以最上道方究竟断故说"以阿罗汉道断九种慢"。近行定为先之安止定故说"以近行安止定",非仅近行定意指定,因不适合各别句完成。因无未达安止之出世间禅。"净心"为心与智相应相说故说"智相应"等。如是将说"净心此中以心显慧"。"一切解脱"为于一切有等离系心从一切蕴等完全解脱故说"从一切蕴处等解脱"。无遍知通达而无现证通达故说"三界等说"。
依慢行恶行故此慢名破戒。"故"因慢为戒对治。以此说对治断。说增上心学自相为意趣。此中"以心"为以善字修饰心。"故"因显示慧。"以此"以"净心"此句。增上戒学增上心学增上慧学说为差别戒等。存在相违有修饰所修饰说"增上戒名依戒有"等后为以分别显示二者说"故"等。初说依混杂转起为显无混杂说"或"等第二说。"入定"此中也结合"愿求涅槃"。虽未成为观的基础但依生起等为彼义而入定此义为异于前说。此中增上慧无异于前说故不举。"汇集"为依方便自相摄。"全教"因说三学故摄三学说全教。
爱慢经注释完。

10. Araññasuttavaṇṇanā

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

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

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

Araññasuttavaṇṇanā niṭṭhitā.

Naḷavaggavaṇṇanā niṭṭhitā.

2. Nandanavaggo

1. Nandanasuttavaṇṇanā



我来直译这段巴利文：
10. 林经注释
10."寂静烦恼者"为息灭烦恼热恼者。因依戒等功德生起及由彼离怖而贤者称为"寂静者",故说"或贤者"。故说"实寂静"等。"行最胜者"为行最胜行者。因从贤善凡夫始比丘住道梵行住,故说"住道梵行住者"。圣者面色清净则无须说。"根本业处"为随护业处。"异分相续"为转起于种种所缘之心相续。彼因散乱混乱故不净,为定心相续之异分相续。"入"为相应于定之心相续入于止之路。"心净"说依专注业处之修心,彼成为清净而转起。"血净"因无心浊故血无浊。因缘清净故成为清净。"如多罗果之面"为面字前应结合解脱字。如是取解脱成就因如多罗果面之色圆满。三界即三界。
"不忧过去"以过去得缘为相而不忧不叹。因渴爱念故不思维故说"不欲"。"任何"为任一。"彼刹那所得"说无储藏受用。"以三种因"为三种因,义为三相知足因。
"破坏"为破坏因。"由此破坏"为破坏,贪嗔及彼一类恶法。如无色身色身也特别为枯干因故说"以此二因"。"割"为已割。
林经注释完。
竹品注释完。
2. 欢喜品
1. 欢喜经注释

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

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

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

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

我来直译这段巴利文：
11. "彼处世尊"说时不如"彼处实世尊"说语文流畅,故说"依语文流畅"。"众上首"为众中上首,彼等是此说法的特别器具。"众上首比丘"为四众上首比丘。因

3.207) bhāsanto bodhisatto viya.

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

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

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

Nandanasuttavaṇṇanā niṭṭhitā.

2. Nandatisuttavaṇṇanā



我来直译这段巴利文：
3.207)如说"我是世间最上"等的菩萨。
"仅见有何用"故说"依彼等"等,义为依住彼欢喜园享受欲乐。"人天"为成为人的天神。故说"天人"。不成为少多或少的计算故说"三次十"。因应说"三十三"此为惯用。以随从数,非以名声数为意。因名声由戒行等功德而生。因说"三十三天长寿美色多乐"等语,不区别欲时也可说"具名声"。
"圣女弟子"为预流者。有说"一来者"。"转变意趣"为如你愚痴所想,法性不如是,转变彼天神意趣。决定乐名唯涅槃。因欲为苦变异法,以此意趣否定彼意趣。虽第四地诸行也确实无常,彼等不适合思惟,故取三界适合思惟。"已有"为先前无由缘和合而有生起。此显示彼等有分。"以无义"为以本性灭尽的坏灭性。
无常不坚固,由彼故"此乐为我所"不如是为无常。"生灭性"为刹那刹那生灭性。故说"生等异名"。或后为前因异名故说"或因"等。"彼间"为彼等生灭间。"中位"说住刹那。有说"诸行无住",彼等错误。如彼法生位异于灭位所许,否则成为一生一灭,如是已生者应许趋向灭位,彼即住刹那。因不能知生者即灭。"名为寂静"为意为唯名为究竟寂静涅槃为乐,非你意趣之欲。
欢喜经注释完。
2. 喜经注释

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

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

Nandatisuttavaṇṇanā niṭṭhitā.

3. Natthiputtasamasuttavaṇṇanā

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

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

‘‘Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 

我来直译这段巴利文：
12."喜"此中喜为有喜欲爱之作用故说"欢",故义为以欲满足而欢喜。"有子"为有儿子。此中"mā"字为多义故说"多子"。为显示取多子此为目的故说"彼"等。"充满"为词观待"谷物"为属格。"如是说"为意指此义,义为有如是意趣。"牛主"为有牛。此中也"mā"为多义。"牛乳财"为以牛乳成就财。"依"为主格复数。"hi"为因义不变词。喜生喜悦故为喜。虽欲因为苦住处故无譬喻应说为"依",但依彼天神意趣故说"因为乐住处"。因烦恼事为因故余二句虽一切轮回苦皆由烦恼为因,但特别恶法生起恶趣生故说"烦恼也因为恶趣苦住处"。"引"为引导生起。人类也因难得食衣多苦如饿鬼故为人饿鬼。人类也如所说形相遭遇不利被他害时如地狱众生故为人地狱众生。
如以果使果从树落。"如是以九种"为如三时中死亡破坏九种因子者为子因,如是牛主为牛因以九种方式忧。五欲依也使人忧为结合。"彼"为更贪求者彼。"爱欲"为生欲欲。"生物"为众生。"若损失"为若灭失。"如箭射"为如被箭射。"痛"为受变化,义为忧。人的忧为忧逼因。"无依"虽烦恼行依漏尽者因证道灭故确实无,但蕴依如何?彼等于彼有余依时也无事起因,此为无余依时。故说"彼无依大漏尽者"。
喜经注释完。
3. 无同子经注释
13. 子爱以子字省略后词而摄取故说"同子爱"。"同牛"为以牛作同。故说"与牛同"。"太阳之同"为同太阳。此为部分关系的属格。部分此中即光明,因说"次光明"而了知故说"同太阳光明"等。以大洪流性而流故为流,大水池。一切彼等以海为最因此岸人未见彼岸故。
"无同自爱"偈依初偈所说方法应知。义为无同自爱之爱。应以无水旷野中不堪热恼而置于膝上哭泣的儿子放置地上站于其上而死的女人事显示。故说"因母父等舍弃子女等"。如是说：
"以心遍观察一切方,
未见有比自更可爱,
如是他人亦爱自己,
故欲自利不应害他。"

1.119; udā. 41; netti. 113);

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

Natthiputtasamasuttavaṇṇanā niṭṭhitā.

4. Khattiyasuttavaṇṇanā

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

Khattiyasuttavaṇṇanā niṭṭhitā.

5. Saṇamānasuttavaṇṇanā

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

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

Saṇamānasuttavaṇṇanā niṭṭhitā.

6. Niddātandīsuttavaṇṇanā



我来直译这段巴利文：
1.119; udā. 41; netti. 113);
"无同谷物之财",因依彼而生活的众生的生活维持依此。"如是时"为饥馑时。"仅照一处"因太阳也不能一刹那遍照四大洲,何况其他。菩萨因智见生灭的智力使全生地成为一光明故说"慧等能"。"破除黑暗"因前世住智等慧在何处转起,遍满无余一击而转起。"但雨落时至光音天"依通常而说。
无同子经注释完。
4. 刹帝利经注释
14. 从田护众生故为刹帝利。天神依自意乐而说。"两足等"等字摄取四足妻子。"佛等"等字摄取良马顺从妻儿。"两足最胜"此中不意欲唯两足中最胜之限定,但意欲确为最胜,故义为正等觉者生于两足及彼中确为最胜因无更上胜者。故说"但彼生"等。知因非因为良马。"使抓"为如不被水湿般使抓野兽。有读"不顺从"。"听"为有恭敬受教。
刹帝利经注释完。
5. 响经注释
15."正午住"为过前半未达后半住于中午。"已息"为为除疲劳完全已息。因以va音替代da音。故说"已息休息"。"一切众生"为一切依食活命众生受热恼身无行威仪力时为无法站等威仪时。"如响"为如作声,如其他大林将说之方式。故说"如此名"。"有孔竹节"为有洞笛竹大竹节。第二不得伴侣因不适意恐惶而如是说。"无量乐"为广大殊胜离乐。
入空闲处因独住。此显身远离。以无常随观等断常想等故心寂静。此显心远离。因于轮回见怖故比丘具二远离,由此得胜人法之乐。"非人乐"为修乐。"前"为前分。"后"为后分。"他"为另一。或"前"为未来,义为缘未来。"后"为过去因障碍缘过去之修习。"敌"为嗔因污心。"非敌"为非他,贪,彼若不有。此显示无未来期待过去追忆。"极安乐"因离欲爱为首的五盖以禅那之力故极为安住。"独住林"因无爱为第二独在林中住离。"余相同"此中余应说者如初偈所说相同。
响经注释完。
6. 睡眠懈怠经注释;

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

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

Niddātandīsuttavaṇṇanā niṭṭhitā.

7. Dukkarasuttavaṇṇanā

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

Pajjati cittametthāti padaṃ, ārammaṇaṃ. Iriyāpathaṃ eva padaṃ iriyāpathapadaṃ.

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

Dukkarasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
16. "最后月食后回托钵后铺四叠僧伽梨右胁正念正知"略此经文而说"入睡"。不杂造作心的有分流为无记睡眠。彼适合生于漏尽者,彼之前后分等所生昏沉睡眠是此处意趣的睡眠,彼于未漏尽者多非定时,显示与彼相反定有故说"极饥等外来懈怠"。因身懈怠缘而为精进对治的四不善蕴名懈怠。"懈怠"为自性说明。"懈怠性"为行相说明。"懈怠心性"为成懈怠心性。"懒惰"为生懒惰性。"懒惰性"为得懒惰性。"身伸展"为身弯曲。"不善分不满"为属不善分之不适。"食疲劳"为如所说食事食物而于身生起的疲惫。"染污"为因慧羸弱而染污心。因心不定而遮止现起。圣道之显是生起义故说"不显,义为不现起"。因圣道非以显不显而转起。
"道俱生精进"为世间出世间道俱生精进。因此处意图杂道。"拔除"为拔除因。因此tvā字为因义如"以慧见彼"等。由此"道清净"语得成立。有读"圣道清净"。
睡眠懈怠经注释完。
7. 难作经注释
17. 苦忍耐为难忍耐。彼苦难忍以发勤为难作,以修习为难忍。"无慧"因无能知沙门有益无益法之明达慧故无慧。故说"愚"。说为沙门因有此法故说"沙门法"。"此"以"难作难忍耐,及无慧沙门"此半偈显示此。"上齿"为胜齿,义为上齿。因彼如杵于臼特别于某嚼时胜而转。"置"为以压迫而置。"触腭"为如击腭处。"以心"为以善心。"心"为不善心。"降伏"为如不极现行般以障碍而降伏。"至命终"为命终边际,义为终生。"障碍"为障碍,即障难。"多险"因非理欲寻等。
此心行于此为道,所缘。威仪道即道为威仪道。
颈四足为颈为第五。或置入或因置入故此义为此故说"或置入",义为正置入内。"于自所缘壳"说内行处。"置入"为置入。"无依"于三界法任何法不以爱见执取而依。"不害"以断害因。"以救护性住"以救护于戒失之性而住,义为具悲。故说"依悲愍"。
难作经注释完。

8. Hirīsuttavaṇṇanā

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

‘‘Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;

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

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

Hirīsuttavaṇṇanā niṭṭhitā.

9. Kuṭikāsuttavaṇṇanā

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

Kuṭikāsuttavaṇṇanā niṭṭhitā.

10. Samiddhisuttavaṇṇanā



我来直译这段巴利文：
8. 惭经注释
18."阻止"为遮止不令转起。天神问。"除去"为除开,义为如完全无诽谤事般避免。了知御者法。不令堕于自身,因良马知应作。因愚人等用心于他人诽谤故无人能脱离虚妄的虚妄诽谤。故世尊说：
"诽谤默然住,诽谤多言说,
寡言亦诽谤,世无不被诽。"(法句227)
或"微"为少数。故说"少"。"常念"为惭阻止性的因说。"得"为达到证得。因离欲故为涅槃,无为界。
惭经注释完。
9. 小屋经注释
19."内"为腹内。"住处义"为住性。"家传"为家行家系。"相续义"为家相续的结缚性。如是以一切句依所问义顺从故说"一向语不变词"。育母养母姨母大世主为母故说"舍离出家故"不分别。应连系"舍离出家故无"。再以母腹住等无说即显示轮回中结缚无故不摄取。据说此天神如凡夫不知佛德般不知,故说"我系装具"等。
小屋经注释完。
10. 三弥提经注释

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

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

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

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

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


我来直译这段巴利文：
20. 因热性为热水故名"塔波达"为彼池之名。故说"热水池"。从彼龙界水池流出名塔波达河。彼河升地面。应补充"成如是"之语。说饿鬼界此处意指铜釜地狱。但池初于山脚林间多饿鬼住,此义应以饿鬼事经及相应经说明。"从此"为从此池。"甘水"为美水。"净水"为清净水,义为不浊水。"从彼"为从塔波达河。
"三弥提"因肢体圆满成就故善成就。故说"端严"等。专注于主要思惟法,或有此故为勤修。住处善设门窗,关闭彼等使摄受气候。
"如沐"为如沐浴前分般得无水性。为否定非法显示法故先说"于此等不应下"。遍观诸方为知浴处无人。确定桩等为置衣等于水边为意。咳嗽为令非人离去。俯下处为即时上身不裸露。应置于衣背,不应置于此处彼处。"水边"为近水。"湿处"为汗湿部位。应伸展为令彼干。收藏置放为再取着时安乐。下至脐量为以此得水覆盖相。"不起浪"等为显示收摄作用。"环绕下衣"为如内衣环绕腰部区域般投环绕。
"身色也明净"意为善得修随念者。"降伏沙门"为降伏随烦恼势力己心。"近欲"为心近欲。或为烦恼欲近长老心。
"不受用"为不享受。"应受用"从义得故说"五欲"。"乞"为求。因乞食行故说"行乞食"。因特别为初年轻时故说"年轻时"。"弯曲"为中间弯曲身。因老时众生腰部身弯曲。


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

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

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

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


我来直译这段巴利文：
"vo"为不变词如"ye hi vo ariyā"等中。"众生"为通称,非仅人。"置身"为置尸处。"无相"为无彼等相,义为无"此者活多久"等认知相。"不知"为不被知。"此后"此中"后"为其他时。由此成就摄取此前时。此中"后"意为寿命极限前时,因此后众生生命无故。"无确定"为因时无确定。此中"确定"应知为限定,非混乱的确定或决定。"胚肉"等中"胚时""肉时"等时字应各别结合。"时"此处意为早晨等时。故说"因早晨"等。应连接"即于此身应堕"。"多种"为生于城市者于村,生于村者于城,生于林者于地方,生于地方者于林等多种。"从此死"为从此趣死。"此"于此趣。"如轭车牛"如轭于车之牛不超越车,如是时于五趣,如是应知譬喻相应。
"此时"为此死时。"最后时"为最后年龄。"三年龄边界"为超过初等三年龄边界。因完全超过前二年龄边界后超过最后初边界而如是说。说"因此沙门法等不能作"后为详细显示彼义故说"因彼时"等。"取"为以置于心故从经文义理取。"受用"为受用所说法保护乐。因一人说故先诵初偈或经,彼终时另一法师广说彼即为诵法说。随经歌诵乃至终了为诵法说。说"勿令时超我"者说"此为我作沙门法时",此后说"后年龄为他时"。说"知时等故未享而乞"者说自所作修习及因与利益。
关于彼恭敬因。"此"为"时彼天神立于地上"此为所说。说"你年轻"等因得胜贪。"具一切圆满"为具足财富圆满眷属圆满等一切圆满。"庄严受用"为作庄严。"未游戏"为未曾游戏。此中游戏为受用欲故说"未受用"。"未作欲乐"为未作受用欲行作。自己所见故为现见,现见即现见性,因自现前故为现见性。殊胜时至彼等故为时,彼等时者。
"心次第"为所欲心次第,义为所欲所欲所缘形相。故说"心次第所欲所欲所缘受用不成就"等。"心次第可得性"为无间定心次第可得果性。"集起"为集合。"圆满欲"为成就欲。画师以色获得,画工为雕像制作者,像师为制作牙像木像铜像等者。"等"字摄取种种形态装扮的舞者等。"余门"此中应说乐师花鬘师厨师等。


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

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

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

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

Kiriyadvayasiddhiyā dhammavinayasiddhi. Dhammena hi anusāsanasiddhi, vinayena ovādasiddhi. Dhammena dhammakathāsiddhi, vinayena ariyatuṇhībhāvasiddhi. Sāvajjadvayaparivajjanato dhammavinayasiddhi. Dhammena hi visesato pakatisāvajjapariccāgasiddhi, vinayena paññattisāvajjapariccāgasiddhi. Gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇaguṇadvayasiddhi. Bahussutasutapasannadvayato pariyatti-pariyāpuṇana-dhammavihāra-vibhāgato dhammadharavinayadharavibhāgato ca dhammavinayadvayasiddhi, saraṇadvayasiddhiyā dhammavinayadvayasiddhi. Idha sattānaṃ duvidhaṃ saraṇaṃ dhammo attā ca. Tattha dhammo suciṇṇo saraṇaṃ. ‘‘Dhammo have rakkhati dhammacāri’’nti (theragā. 303; jā. 1.10.102; 1.

我来直译这段巴利文：
"彼"为三弥提长老。"具集起圆满"为具摄受受用资具圆满。"应得苦"为因欲的获得守护而应得身心苦。"忧"为坚固极劳已离。有读"已放"。有读"以观察智"。"无时"为不如是"于某时有果"而可期待时。"此中"于此九出世法中。"来见方法"为如是"来见"转起方法语。或"应引导"为应引导,彼即引导性。"智者"为明者已证谛者。彼等定为利根等故说"利根等"。"各别"应依处格义取为"于自自"故说"于自己自己"。
"一切句相连"为应知"如何此中过患更多,如何无时"等与一切各别相连。
"新"为幼非久住。依圆具教诫相者说"从二十岁始为长老"。此中"教"即三学摄的三藏故说"以法"等。此中以法调伏因此无刀杖故为法调伏。以法调伏因此非为利故为法调伏。从法调伏非非法故为法调伏。或法为世尊法主因法为身,彼名法之师之调伏非思辩者故为法调伏。于法调伏非非法调伏。法即如所教导修行众生不堕恶趣故持,从一切染调伏故为调伏为法调伏。故说"此二皆为教之名"。
"法调伏"为以法相应调伏为法调伏如良马车。或法与调伏为法调伏,彼法调伏。因说法调伏为师性故法调伏性成就,因法调伏互相限定。于阿毗达磨也说调伏故法调伏二成就,因说所说所制故法调伏成就。法依开示、劝导、 鼓励、欢喜四种说,调伏依戒行败者四种制。法行为自境,调伏制为佛境。法以譬喻说,调伏无譬喻制。法说主胜义,调伏制主文义。胜义谛为主法,世俗谛为主调伏。净意乐为主法,净加行为主调伏。
因二作用成就故法调伏成就。因以法教导成就,以调伏劝诫成就。以法说法成就,以调伏成就圣默然。因离二过故法调伏成就。因以法特别成就舍自性过,以调伏成就舍制过。在家出家共不共德二成就。因多闻闻信二、依闻修行法住分别、依持法持律分别故法调伏二成就,因二归依成就故法调伏二成就。此中众生二归依为法与自己。此中善修行法为归依。"法护行法者"

15.385) hi vuttaṃ. Sudanto attāpi saraṇaṃ ‘‘attā hi attano nātho’’ti (dha. pa. 160, 380) vacanato. Tena vuttaṃ ‘‘saraṇadvayasiddhiyā dhammavinayasiddhī’’ti. Tattha yatassa dhammasiddhi, yato ca vinayasiddhi, tadubhayaṃ dassento āha – ‘‘dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭaka’’nti. Adhunā āgato idāneva na cirasseva upagato.

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

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

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




我来为您直译这段巴利文经文:
15.385）这样说。善调御的自己就是归依处，如同所说"自己是自己的依怙"（法句经160、380）。因此说"通过二种归依成就法和律的成就"。在此，从何处有法的成就，从何处有律的成就，显示这两者说道："此中以法说两部经藏，以律说律藏"。现在到来即是不久前刚刚抵达。
安置在殊胜之处，意为显示其大威德，以自己的眷属安置于殊胜处所的状态而表明。以殊胜，是以亲近礼敬等言语承事的方式而行持。据说所有人坐下时都避开那个位置而坐。以坚固作用，即以牢固作用。据说这位天神具足智慧而性好我慢，因此如果不舍弃我慢就无法通达我的教法，为了降伏我慢，世尊最初说难以理解的话，以"有想于所说"等，开示她所欲知的有关时节等性质，以及法的现见等性质，说了两个偈颂。
从所说，即从在家相等种种名称方面应当如是这般宣说。因此说"从谈论的事物"。这些，即众生。安住，即生起执着。通过五种欲结等而执着是如此，但其他的又如何呢？即使未到达[解脱]，由于怀疑"这到底是什么"等而执着于彼，如是散乱者执着于散乱事，关于随眠的执着性更是不用说了。死魔的束缚，即死魔的系缚，意为必死之法。因为未遍知事物者未超越死亡，随死魔意欲而驱使，在这里那里以及更上层被抛掷的命令之内，所以说"来到...等...驱使"。因为三界诸法以可爱意义为欲，它们也因为应在时节中获得而有时节性，这里以"所说"一词表示。因此说："如是以此偈颂说明时节性诸欲"。一切三界诸法都是可爱的，由于时节性诸欲的如是自性已说明。这个偈颂也是阐明此义，以此即已说明彼等。凡是众生依见爱等安住于五蕴，执着"女人、男人、我、我所"而受用诸欲者，他们不能超越死亡。如是在此说明诸欲的时节性义，所以说"已说明时节性诸欲"。
这是智遍知，即对色法无色法从相等方面已知而确定的智慧。因此说"如是已知"等。仅以立足处摄取，在此也应当看到摄取那些色无色法的缘，即应当看到摄取缘。衡量即权衡、思察。以四十二行相，以此显示达到顶点的大观智。这些行相应当依清净道论注释所说的方法了知。如"以无常随观舍弃常想"等，在观智剎那也可得到部分的舍断，但显示依究竟舍断意义的舍断遍知而说"以最上道...等...这是舍断遍知"。如是说"以三种遍知"等。


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

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

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

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

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


我来为您直译这段巴利文：
所说者，即应当说的，非所说事。因此说"依业用而作"等。作者即是能成就者。或者不分别即不起分别，所说者即是漏尽者。或者那对他来说不存在，即那个因由对那漏尽者不存在不可得，由此见爱等因缘而执着五蕴为"提索"或"富沙"或"女人"或"男人"而说 - 如是应当了知此中义理。
因为值得人和龙等尊敬，"夜叉"是一切天神的共通称谓，所以天女也称为"夜叉女"。所说即是以舍断遍知的舍断道，也包括作为其所缘的涅槃。不分别即是漏尽者得其果，所以说"已说九种出世间法"。
殊胜即依殊胜种类等为胜义。在彼等所摄中，即在彼等胜慢等三种慢中所摄。三种胜慢、三种等慢、三种卑慢即已摄取。那个人即是未断分别的人。以彼慢为因。以半偈，即以前半说事欲，所以说"已说时节性诸欲"。
安立以不同行相故为分类，即是部分。如何类即如何安住，以何种方式转起之义。因为安立以低劣等方式种种行相而确定故为分类，即是慢。于诸慢中，是处所义的依格，即以慢为因义。不动摇即不震动，因为不舍自己的清净自性。
智慧称为"度量"，智慧即是如理思择。计算者即依加法生起等聚数方式的计算者。戏论分别即慢等戏论分。以彼等诸法正确如实度量而现起故为度量，即是智慧。以一二等方式计算度量为度量，即是计数。依部分而说故为度量，即是部分。以众生、补特伽罗等方式使知为度量，即是"有染"等施设。漏尽者已断已舍，因为很好地断除贪等。九种差别即由分别，略说三种慢之义。或者在"九种"的读法中，因为九种差别依中间差别而成九种之义。
由缘殊胜、女性等殊胜而特别尊重胎故为胎宫，即是子宫。不趣近即将不趣近。因此说"未来义中用过去语"。因为"不得"是过去[语]用于"不会去"之义。以圣道之剑断除。观察于诸生处。在众生住处即在众生投生处。只说出世间法因为已说阿罗汉果。
"应当说偈颂之义"，应当引入义字而说。依八支道方面也是同样的方法。正念正知即是善法随行的因由，所以说"十善业道的因由"。


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

Samiddhisuttavaṇṇanā niṭṭhitā.

Nandanavaggavaṇṇanā niṭṭhitā.

3. Sattivaggo

1.Sattisuttavaṇṇanā

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

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

Sattisuttavaṇṇanā niṭṭhitā.

2. Phusatisuttavaṇṇanā



我来为您直译这段巴利文：
依八支道而说偈颂义理，这是现在所要说的详细方法。在那个处所，即在那个回答天神所问问题的处所。观察天神智慧成熟，以次第说法及自说法的大法教宣说。送出智慧，即依忆念师尊教法而系缚已达清净次第转起的修习智慧。安住于预流果，即由师尊教法的威力及自己智慧成熟而证得初果。如是说，即如是以"不作恶"等方式说此偈颂。
不成为支分，如命根被破坏时依语业行而破坏，如是成就。它属于语业行部分，因此以彼摄取即已摄取。精进、念、定已摄取，因为摄入定蕴。正见、正思惟已摄取，因为摄入慧蕴。已摄取离两边，即以自体摄取之意。如是等为结语。
沙米提经注释完毕。
欢喜园品注释完毕。
3.剑品
1.剑经注释
21.说法为首，意为说法方便相的言说。向下，即面向下给予打击。以此机会为显示打击的差别而说"有四种"等。站在上面，即站在象等上面。面向下给予打击，即以剑刀等面向下打击。向上应当依所说相反而了知。种种打击为平击。说"摄取向下"后，为显示摄取它的原因而说"因为它"等。因腐臭虫等而有内部过患。与床一起绑缚，即商人所躺卧的床，在那里把他紧绑，使脚处向上的人们应当使头处向下。因此说"应当使头向下"。应当游行，即应当行动。那行动是与修习住处相应，所以说"应当安住"。
拔除箭即是拔箭。摄取少分义，因为意在说明譬喻者的镇伏断。因此说"一再"等。必定相随，因为显示有缘即生起的天神断除欲贪。难道世尊不应以不还道结束说法吗？不是，因为应当依另一位[听众]的智力而转起说法。因为法主依所化机宜而说法。
剑经注释完毕。
2.触经注释

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

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

Phusatisuttavaṇṇanā niṭṭhitā.

3. Jaṭāsuttavaṇṇanā

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

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

我来为您直译这段巴利文：
22.不触业，即不触业触，意为不作业。果报不触，即果报触不触，果报完全不生起，因为无因。如是以相反方式连结业轮与果报轮而说义理，现在仅依业轮而说义理，说"只是业"等。其中，不作者不作即不造业者不造作，意为无非故意所作的业。现在为显示此义的顺说而说"正触"等。其中，由此即由触因。其余如前所说。为了使已说义理有因而显得清晰，以包含方式而说"所以触"等。法性即只对作者有业报相随，非对不作者，这是业报的自性。
趣向即趋近相随。恶即恶业与果报。此义应以林中猎人驱赶,被狗包围的比丘因恐惧爬上树,衣服落在猎人身上,他被狗咬死的故事来说明。
触经注释完毕。
3.结经注释
23.为显示渴爱称为"结"的意义而说"有网"。因为它以三百零八种渴爱行相差别,有自己的支分网,所以称为"有网"。现在为显示它以结的方式转起而说"因为它"等。其中,在色等所缘中,说是它的转起处,因为离开色等六所缘外无渴爱境。以上下方式,即有时在色所缘有时乃至法所缘,有时在法所缘有时乃至色所缘,如是以下和上的转起方式。这里应当依说法次第了知上下性,也应当依欲贪等方式了知此义。
因为诸行刹那性而在此缝合后后生起,所以说"由于一再生起故以缝合义"。这是显示结与渴爱的能喻所喻关系。这里的意思是:如同有网的竹丛枝及其堆积等以自己的支分缝合缠绕称为"结",如是渴爱也以缝合自性。
这些众生认为"这是我的"而执取,视为与自己无异而作为内在。内义即是内字,所以在自己资具中生起的渴爱也称为"内结"。出家人的钵等、在家人的象等是自己的资具。我即是在此起我慢为自体,即五取蕴。有人说是身体。应当了知以"我的自体美丽,愿我的自体如某人"等方式在自己自体等中渴爱生起的行相。
自己的眼等内处,自己和他人的色等外处,或一切他人的[处]。或者包含在自他相续中的眼等内处,如是色等外处。也应当了知渴爱在欲大界中转起的内结外结性。因为欲有由于任何烦恼都未镇伏,在任何处都未解脱,是内取的特殊缘,所以称为"内在内"。与此相反,色无色有称为"外在外"。因此世尊说:"内结之人、外结之人"。

2.37).

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

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

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

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


我来为您直译这段巴利文：
2.37）虽然渴爱以境界差别、转起行相差别而有多种差别，但以结性共相摄为一，所以说"以如是生起的结"。那众生即是包含在所说有情相续中，一再地结缠而转起，所以说"众生为结所结"。如是，虽然就胜义而言离开部分即无整体，但部分不名为整体，所以区分部分与整体而显示能喻所喻，说"如竹结等...被缝合"。与此结相连。以缝合方式不遗漏三界中任何一界而结住三界。以此说明它的广大境界及难以解结性。谁能解结，以此显示"应解"一词是能力义，非应作义。
如是以"内结"等被问，于是世尊解答其义而说"依戒"等。此中，依戒即依善戒。而那在别解脱律仪等差别中应当是清净的，所以说"四遍净戒"。
导引故为人，即士夫。虽然女人中也有能解渴爱结者，但为显示主要有情而说"人"，如说"天人师"。但在注释中为显示它是不分别的补特伽罗同义词而说"人即有情"。与果报智慧俱故为有慧。因为由此[智慧]从开始以相续方式多分转起，此有情应当特别称为有慧。因为果报智慧也以相续差别而作为修慧生起的增上缘，无因二因者则无此[智慧]。业生三因结生智慧，即业生的三因结生中的智慧，如是三因词应当与结生词相连，非与智慧词。因为没有三因智慧。从结生开始转起的智慧称为"结生中的智慧"，因为以它为根本，非仅在结生刹那转起。
思考即深思所缘故为心，即定。因为它有殊胜的深思作用。因为寻等离开定不能成就彼义，而定即使离开它们也能成就。以熟练有力状态的获得，由诸缘而心，积集自相续故也为心，即定。以初禅等方式的心种种性及以神变等造作心故，定称为心，即使不依他教导也可得此心同义词。但在注释中，因为心字成为识的固定用语而说"此中以心为首说八等至"。
如实以种种方式了知故为慧。虽然它依善等差别而有多种，但因为说"应修"，所以这里意指应当修习者，为显示此而说"以慧名说观"。虽然烦恼的断除是热勤，那也是正见等的[作用]，但如热勤词，热勤词固定用于精进，所以说"热勤即有精进"。如业处由彼慧周遍运行转起，如是它也为瑜伽者[运行]彼义，所以说"周遍运行慧"。以有益正知等方式确定引导一切进退等事业，故为一切事业的引导。


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

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

Jaṭāsuttavaṇṇanā niṭṭhitā.

4. Manonivāraṇasuttavaṇṇanā

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

Manonivāraṇasuttavaṇṇanā niṭṭhitā.

5. Arahantasuttavaṇṇanā



我来为您直译这段巴利文：
因为以人为基础而说偈颂，所以只显示以人为基础的譬喻而说"譬如人"等。其中，善磨即很好地磨，意为极其锋利。在磨石上使刀更锋利，以臂力举起它，把这两者都包含在内而说譬喻，为显示这两者的所喻而说"在定石上善磨...以慧手举起"。因为以定功德[使]慧锋利。如说"得定者如实知见"。精进是它的支持因为提举。应解结即能够解结。因为当出起导向观正在进行时，瑜伽行者即能解开渴爱结。这里的解结是以断除方式舍断，所以说"应断应破"。
在道剎那他称为解结，在最上果剎那称为已完全解结者。因此说"现在"等。因为以圣道解结，而且是缘于涅槃，所以关于此说"解结处"。为显示在何处解开它而说"名与"等。"对碍与色想"是为偈颂顺适而作鼻音化的说明，即说"对碍色想"。以对碍想方式摄取欲有，因为它属于欲有。地遍等色的想是色想。两者都是以想为首而摄取心生。以有的简略，即应当以有的状态简略，意为以有的相为一相。或者依离染于色的方式能说，这里说为色想，如是在此也应当了知无色有的摄取。"名与色"是无余地摄取名色，所以无色有、无想有在此摄取也成立，其他人[如是说]。在遍尽处，即在遍尽因，在完全灭尽因由即涅槃。因此说"涅槃...等...已显示"。
结经注释完毕。
4.制心经注释
24.如是见者，即一切心生都是苦，一切无心状态都是胜，所以应从任何处制止心，有如是见解者。他，即那个有情。说无出离话，即说不如理制心。来到摄护状态，即从贪欲放逸等很好地来到摄护状态下降状态。因为依法行而转起的心没有丝毫贪等放逸，它现在未来都不会有任何损害，所以不应从一切无过失转起制止那心。因此说"我将布施"等。从一切处，即从一切有过失转起、不如理作意。那，即应制止心，因为能带来损害。
制心经注释完毕。
5.阿罗汉经注释

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

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

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

Arahantasuttavaṇṇanā niṭṭhitā.

6. Pajjotasuttavaṇṇanā

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

Pajjotasuttavaṇṇanā niṭṭhitā.

7. Sarasuttavaṇṇanā

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

Sarasuttavaṇṇanā niṭṭhitā.

8. Mahaddhanasuttavaṇṇanā



我来为您直译这段巴利文：
25.已作者即已作，意为已做完遍知等事业而住立。因此说"以四道已作事业"。这个意思从阿罗汉等词的邻近而得知。如是以"我说"等方式而问。
在蕴等中善巧，即在蕴处等及自相等中，以及在聚集等方式转起中熟练如实知见。舍弃依获得而说，即舍弃依自我获得而说。不破坏言说，即不破坏不毁坏"我知胜义"的世间言说，依世间世间共许而说"我、我所"。以"蕴享受"等显示破坏言说及其过患。
慢即与见同样难对治。如是在第二道等中，正见的断遍知的对立面中有修行的成就。因此说"思考'如果不依见而说，是否依慢而说'"。已消灭即已被智火焚烧烧毁。而那些称为已破坏，所以说"已破坏"。我执等以此在有情相续中转起故为所思，即分别。所思即是所思性，所以说"所思即分别"。
阿罗汉经注释完毕。
6.光明经注释
26.昼夜，并非如太阳只在昼，如月亮只在夜，而是昼与夜都[放光]。在彼处彼处，即在任何燃烧之处，在彼处彼处之地，不像太阳月亮遍照大方和方隅。依智威力生起的光明称为智光。但依"此是苦圣谛，诸比丘，在前所未闻法中，我生起眼、生起智、生起慧、生起明、生起光"之语，道是智光。或依"黑暗已除，光明已生"之语，三明光是智光。如初正觉时生起遍满喜悦，或特别是在宝殿中思察缘起时由生起喜悦而生起身光为喜光。即在彼处由生起净信而生起的光明即是净信光。也说在转法轮时"朋友，憍陈如已了知"而生起净信光。在一切处世尊的说法破除有情心暗为说法光。一切由佛出现而生起的光明，以此显示由声闻说法而生起的法光也是佛威力。
光明经注释完毕。
7.流经注释
27.流动即以不断方式转起故蕴等的次第为诸流。因此说"这些轮回诸流"。从何，即因何因由，或在何处？因此说"依何"？不住立，因为无缘。以"水"等在经中以四大种不住立的说示而显示其中欲有色有的无有。以显示彼二者的无有，依前说方式也已显示无色有的无有，或者在此应当依文字表面而了知义理。因为已摄取前二者，已摄取的义理确定后才转起后义。
流经注释完毕。
8.大财经注释;

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

Mahaddhanasuttavaṇṇanā niṭṭhitā.

9. Catucakkasuttavaṇṇanā

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

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

Catucakkasuttavaṇṇanā niṭṭhitā.

10. Eṇijaṅghasuttavaṇṇanā

30.Eṇimigassa viyāti eṇimigassa jaṅghā viya. Avayavīsambandhe hi idaṃ sāmivacanaṃ. Piṇḍimaṃsassa parito samasaṇṭhitattā suvaṭṭītajaṅgho. Kisanti thūlabhāvapaṭikkhepaparājotanā, na suṭṭhu kisabhāvadīpanaparāti āha ‘‘athūlaṃ samasarīra’’nti. Ātapena milātanti tapasā milātakāyaṃ indriyasantāpanabhāvato. Tenevāha – ‘‘tapo milāta’’ntiādi, tathā cāha pāḷiyaṃ ‘‘appāhāraṃ alolupa’’nti. Yathā ‘‘vīrassa bhāvo vīriya’’nti vīrabhāvena vīriyaṃ lakkhīyati, evaṃ vīriyasambhavena vīrabhāvoti āha ‘‘vīranti vīriyavanta’’nti. ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive’’ti (theragā. 983; mi. pa. 6.

我来为您直译这段巴利文：
28.存放故为宝藏。达到应存放性即已存放之意。珍珠等，即珍珠、宝石、琉璃、珊瑚、银、金等。金银器等，以等字摄取货币、谷仓、货物等。因为那也以经常消费方式享用，所以称为"财物"。互相贪求，即贪求他人所有。因此说"希求"。不满足，即如是心作"不足够"，被无厌足、大欲望所制伏。因此说"不满足、不充足"。生起勤勉，即在彼彼事中生起勤勉。种种生起事，即种种事务，或生起种种事务。随轮回流，即以轮回倾向勤勉而随轮回之流。因为是贪爱住处故称为家或住处，所以说"与女人一起的家"。离染，是表示因义的词，所以说"使离染"，这个'tvā'语尾也是因义。
大财经注释完毕。
9.四轮经注释
29.威仪称为身体所作的动作，因为是它的转起处所故为威仪路，即行走等。以后后转起为轮。因此说"四轮即四威仪"。九门，意指所生身。它充满发等不净，所以说"充满即满不净"。与贪爱相应，即与贪爱俱。以此显示不仅自性如此，而且所依法也是不净。因为生在母胎所谓不净泥中故为泥生，因为生在发等不净泥故为泥生。远离即离去。以此问如何从自性及所依法不净性的身体离去。因此说"从此"等。
以缚著义系缚义为结缚，这里意指怨恨，所以说"结缚即怨恨"。而那在此前时是忿，所以说"前时"等。在经典所说，即除了怨恨等此经所说的烦恼外，其余见、疑等七种烦恼因难解脱故如皮带，应知为皮带。因为以所缘执取为自性故是一法，但依转起行相差别，以欲求义希求义为欲，以贪著义执著义为贪而说。最初生起，即对一个所缘或一次最初生起。后后生起，即一再生起。未得希求即对未得事物的执著为贪。拔除即从自相续拔出。
四轮经注释完毕。
10.羚羊胫经注释
30.如羚羊，即如羚羊的小腿。因为这是部分与整体关系的所有格。因为肌肉团周围均匀安置故为善圆胫。瘦，是显示否定粗大性，不是显示极度瘦弱性，所以说"不粗大身体均匀"。为热所憔悴，即因苦行而身体憔悴，因为是根烧恼性。因此说"苦行憔悴"等，如是在经中也说"少食不贪"。如"勇者的状态为精进"以勇性而标示精进，如是以精进生起而为勇性，所以说"勇即有精进"。"吃四五口,喝水"等。;

5.10) dhammasenāpativuttaniyāmena parimitabhojitāya appāhāratā bhojane mattaññutā. ‘‘Mitāhāra’’nti vatvā puna paricchinnakālabhojitāyapi appāhārataṃ dassento ‘‘vikāla…pe… parittāhāra’’nti āha. Catūsu paccayesu loluppavirahitaṃ bodhimūle eva sabbaso loluppassa pahīnattā. ‘‘Catūsu paccayesū’’ti hi imināva sabbattha loluppavigamo dīpitovāti. Rasataṇhāpaṭikkhepo vā esa ‘‘appāhāra’’nti vatvā ‘‘alolupa’’nti vuttattā. ‘‘Sīhaṃ vā’’ti ettha ekacarasaddo viya iva-saddo atthato ‘‘nāga’’nti etthāpi ānetvā, sambandhitabboti āha – ‘‘ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viyā’’ti. Ekacarā appamattā ekīkatāya.

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

Eṇijaṅghasuttavaṇṇanā niṭṭhitā.

Sattivaggavaṇṇanā niṭṭhitā.

4. Satullapakāyikavaggo

1. Sabbhisuttavaṇṇanā



我来为您直译这段巴利文：
5.10）依法将军所说方式，以限量食为少食性，即于食知量。说"限量食"后，为再显示限定时间食也是少食性而说"非时...少食"。在四资具中离贪求，因为在菩提树下已完全断除贪求。因为以"在四资具中"就已显示一切处离贪求。或者这是否定味爱，因为说"少食"后说"不贪"。"如狮"中，如同"独行"词，"如"字在义理上也应带到"象"处连接，所以说"如独行狮子，如独行象"。独行不放逸因为独一性。
以五欲功德方式摄取色，因为它们是色自性。以意摄取名，因为意是名自性。摄取不相离法，即摄取不相离性法。以等字摄取处界等。以欲功德摄取，这里以色有共相已摄取五事，以意摄取法处，如是已摄取十二处。以此方式也应配合界等的摄取。因此说"这里也应依五蕴等方式配合依处"。这里，即在经文中。欲事是依处。
羚羊胫经注释完毕。
剑品注释完毕。
4.善睡天众品
1.善人经注释

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

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

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

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

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

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


我来为您直译这段巴利文：
31.善睡天众，因为宣说善人的皈依戒等差别之法，或因为以自己的宿住随念宣说、说彼法，故为善睡，即诸天，他们的众即群体，生于彼处故为善睡天众。因此说"善人法"等。以受持方式宣说，非仅以赞叹说话方式，于彼即于彼诸天的善睡天众性中。此事即此因缘。海商即同行商人。以射箭速度即以如从弓弦放出的箭之速度，意为以急流。上升即灾难。在灾难中生的祸患为灾难性的。依止即利益依止。来世带来利乐的无畏因。百胫即百人。以胫为首而说人，因为是相伴性。受持五戒。在近与不近中因近者先成熟，所以说"依近时所受戒"。以瓶方式即以群众方式。
善人即善士。因为他们成就自他利益，以应赞叹性和寂静功德性而称为善。而他们因为具足智者相，所以说"与智者"。交往即共住，这里是这个意趣，所以说"一切威仪"等。朋友亲厚即友爱结合。因为有情的利益希求为友爱相，而它与智相应以智为先导故朋友亲厚是无染，其他是有染，所以说"不应与任何人作"。正法即能带来现法等利益的善法。更胜即增长利益等已说，所以说"增长"。
善人即善士、智者，这是这里的意思。因为是相对境故另字，所以说"从其他盲愚"。忧因忧缘，以后词省略这里以忧字摄取，所以说"忧事"等。所谓忧事即盗贼等，因为以夺取等方式令他人忧故。随忧即达到忧。
长老即僧吉长老。因为是自己姐姐的长子故说"你们"。这"此处盗贼转起"，想"他们连草也不认为我们"，有些说"让我们杀他"。因为悲悯有些说"让我们放他"。商议即商谈。
有即有过，意为曾有。在林中大林即如是大林，意为住大林的猎人。陷阱即捕兽器等。设置即准备。兔即兔子。惊恐即害怕战栗。一夜即仅一夜。财损即由费用方式应得到的财物的损失，意指"连沙门也杀，对我们会有什么羞耻"，因为旅客不来故一天应得的费用也得不到。
亲属即母父兄姐等亲戚。据说他们去阿提目多妹妹处，在路中遇见他，阿提目多为护持谛语不告知他们盗贼的危险。因此说"对他们"等。因为依他出家故说"在阿提目多沙弥处"，非为具足戒师。因此说"作为自己的弟子"。以护持谛语及证得无上功德而在亲属中照耀。


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

Sabbhisuttavaṇṇanā niṭṭhitā.

2. Maccharisuttavaṇṇanā

32. Pamajjanākārena pavattā anupaladdhi pamādo. Tena ekantato satirahitā hontīti vuttaṃ ‘‘sativippavāsalakkhaṇenā’’ti. Diṭṭhivicikicchādayo cettha pamādeneva saṅgahitā. Idāni yathā macchariyanimittañca pamādanimittañca dānaṃ na dīyati, taṃ dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Parikkhayaṃ gamissatīti bhogaparihāniṃ gamissati. Khiḍḍādīti ādi-saddena maṇḍanavibhūsanachaṇanakkhattakiccabyasanādiṃ saṅgaṇhāti. Yasadāyakanti kittiyasassa parivārayasassa ca dāyakaṃ. Sirīdāyakanti sobhaggadāyakaṃ. Sampattidāyakanti kulabhogarūpabhogasampadāhi sampattidāyakaṃ. Puññanti vā idha puññaphalaṃ daṭṭhabbaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 

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常恒即持续。因为这里sa-音如在"有染"等中一样。或者常恒性为常恒，所以说"或乐"。因缘即以彼彼因缘。她们一切的语言是善说，但世尊的是达到最胜的善说。此义以彼彼偈句即可了知，为了抽出显示它而说"不仅"等。以此应知已说亲近善士、勤修正法如何是有情增长、获得智慧的必然因缘，如是在有忧因缘时成为无忧、在亲属中照耀、趣向善趣、长时安乐处、解脱轮回苦的不共因缘。
善人经注释完毕。
2.悭吝经注释
32.以放逸行相转起的不获得为放逸。以此必定无念故说"以念失离为相"。见、疑等在此也以放逸摄取。现在为了显示如何因悭吝和放逸不行布施，而说"因为某人"等。将趋向损尽即将趋向财产损失。戏乐等，以等字摄取装饰、庄严、节日、星宿事、损害等。施与名声即施与誉名声和眷属名声。施与吉祥即施与祥瑞。施与成就即以种姓、财富、容貌享受成就而施与成就。或者这里福德应视为福德果，如在"如是此福德增长"等中。


3.80) viya. Atthi dānassa phalanti ettha deyyadhammassa anavaṭṭhitataṃ bahulasādhāraṇataṃ, taṃ pahāya gamanīyataṃ , tabbisayāya pītiyā sāvajjataṃ, dānadhammassa anaññasādhāraṇataṃ anugāmikataṃ, tabbisayāya pītiyā anavajjataṃ, lobhādipāpadhammānaṃ vinodanaṃ, sesapuññānaṃ upanissayañca jānantenāti vattabbaṃ.

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

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

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


我来为您直译这段巴利文：
如此。在其中虽然"施与名声"等中名声为一词，但以强烈的欲求说示名声性成就，以多种行相说多种意趣的义分别。如小布施也有无量果报，如是它的行相差别也有多种利益，显示从实质和人的意趣的差别而说"施与名声"等，如从有情的意乐差别有教说的差别，如是从果报生起也有差别，应知也以此意趣如是说。
悭吝经注释完毕。
3.善经注释
33.天神赞叹说生起了人们依山羊鹿的生命而护命的稀有事。善即善妙。施予施者，或各别法听闻法说者，或二者皆善，此为组合。但字是区分限定的语词，或如"及其"中的"及"字。因此说"施舍"等。但在腐臭食品分别中所说："复次法随法行在此说为戒、苦行、断未消化食、食知量、适量说法"，意为此义。虽如是说，但这不对，因为这里只意指如前所说的施舍法说。
善经注释完毕。
4.异教徒经注释
34.异即各种。以主张为渡处者为异教徒。渡处即是此见解，所以说"异见解者"。应教导一切导向一切知的明，除了不能处，所以说如在。"布施有果"，在此应说知道：所施物的不住立性、多共有性，舍弃它的应去性，对彼境的喜的有过性，施法的不共他性、随行性，对彼境的喜的无过性，除遣贪等恶法，及余福德的近依。
彼即愚者即悭吝者，彼即。不施性的愚者。某人因怕财物受用损尽连自己也不受用，如极贪长者，所以说"于现世后世"。
因为某个不施性的人见到旅行者也不见，听到他们的话也不听，自己什么也不说，系缚于不欲施的顽固，所以在彼处确实获得死相，所以说"以不施性与死亡已死"。但在义释中只取布施而显示与死者的平等性而说"因为如"等。但施性者的不死相应从所说的相反而知。走是多数的单数，所以以语词变化说，所以说"同走"。施性等法是古老的，非今日的故为永恒，此在彼等中有故为永恒者，即智者，彼等之法，故以彼等的方式法也是永恒，所以说"或永恒的智者们的此法"。即使有少许所施物，有些人布施，有些人因悭吝性不布施。如千布施即使一个施舍因舍弃思的殊胜性如千布施。
难随行即非具足者难以随行。而此法的不随行即是不圆满，所以说"难圆满"。"行法"，此法行以在家人的方式开始，所以说"行十善业道法"。因此说"养育妻子"。拾遗即农夫们作完自己应作后，因弃舍谷物故在打谷场以拾遗行为以扫帚等收集弃舍的谷物。因此说"谁也……拾遗行"。以此即以百千千供养的摄取显示十亿比丘的托钵。引入"施与"字而组合。或十俱胝钱的托钵即以运用十俱胝钱方式成办的托钵。说此是因为百千千供养的布施是如此多。即使行拾遗即虽行拾遗，以拾遗行为因缘的意思。在其余二词也是此理。养育妻子者也行法，在少许中施予者也行法，此为组合。如是性者即如是的如是法行者的法行，对此之分数这些千供养者以其千供养性也不值。彼贫者等是显示彼义。一切彼等即说的"百千千供养者"的彼等一切。其他即从"如是性者"说的人以外的其他。十俱胝千布施即以十俱胝计数的以彼有多千差别性的千布施。


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

Maccharisuttavaṇṇanā niṭṭhitā.

3. Sādhusuttavaṇṇanā



我来为您直译这段巴利文：
"不值分数"这是从他们的布施来说此布施因更殊胜性更广大性而有更广大果报性而说，所以说"如何知道此更有大果"。因缘差别而达到大故为大,意为殊胜。因此说"这是广大的同义词"。以平等即以道理,意为以法。不平等即非平等而达到悭吝相。切即压迫。而那压迫是殴打,所以说"殴打"。泪面即使他人哭泣而混合湿润泪面。大布施即如前所说以舍弃多所施物的大布施。因生起不清净即因意乐和寻求所施物的清净而染污。其他是由法行而生的布施。小布施即依少许所施物而为小布施。因自己生起清净即因意乐和寻求所施物的清净。如是等说即说"如是百千千供养者"。其中的百千即是百千。为偈颂易成而不作百的摄取。余如所说的方式。
悭吝经注释完毕。
3.善经注释

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

Paratthāti paraloke. Ekasāṭakabrāhmaṇavatthu anvayavasena, aṅkuravatthu byatirekavasena vitthāretabbaṃ.

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

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

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


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33.说优陀那即以喜悦力而应当升起故升起优陀那、说出。因为此是由喜悦生起的言语，所以说"说出优陀那"。为显示如何彼言语称为"优陀那"，而说"因为如"等。以信中的"ya"音是因义。因为舍施思的信是殊胜缘,无信者无彼故。"pi"字是组合已说的义。"sāhu"词应知与"善"词同义。如何,意为布施与战斗的相反性。此二者,即布施与战斗这二种。怕命者即怕生命毁坏者。怕损者即怕财产损失者。说即显示对生命有爱著,因此即显示不能战斗。砍即手足等的砍断。努力即作精进。如是将护财即如是将使财不损尽。说即此处显示对财的贪,因此即显示不能布施。如是即如是以不顾生命财产性而布施与战斗相同。具足信等即具足信法命慧戒等功德。因为他虽因所施物少故施少，但因自己的心成就和田成就而增长多殊胜福德,克服多种贪、瞋、嫉、悭、见、疑等差别的对治,因此即有大果报大利益。但在义释中只说"摧伏悭",因为是它的直接对治性。
为他者即为后世。独衣婆罗门事应以随顺方式,庵俱罗事应以相违方式广说。
以此得法故为得法者,即人。如火供养词应知语词成就。说"勤奋即身精进,精进即心"。勤奋即在生财中的专心。精进即彼生的努力。他的威令转起处。超越毗多罗尼及其他地狱。他们说那些以阿浮陀等的方式把阿鼻分为十,以余大地狱七以寿量差别分为三三成三十一。应以导向等活等地狱业的强中弱性显示彼寿量的三种性。其他则说"八大地狱十六小地狱,以最初四冷地狱为一,七冷地狱,如是三十一大地狱"。因取大地狱故最初四冷地狱作一地狱。
彼等即简择所取的资具。九十五外道差别应知如疏钞注释所说的方式。于彼即于彼二种简择中。说应施简择,因为譬喻只是为了显示所譬义。以此应知从善田取也是应施者简择。
对生命制御以此显示十种善业道法。因为如以"对生命制御"显示从杀害生物制御,如是从夺取他们财物、触碰他人妻、虚妄语、离间他人、粗恶语言冲突、无义戏论、贪著他人所有、断见思维、邪执著而制御。因此说"开始说戒的利益"。而此中粗恶语言制御以自相说。


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

Sādhusuttavaṇṇanā niṭṭhitā.

4. Nasantisuttavaṇṇanā

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

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

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

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

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

Nasantisuttavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
因怕他人诽谤即因恶行而怕他人对自己说的诽谤。怕诽谤即以怕诽谤为缘。"如何他人才不会诽谤我们"如是希求而不作恶。唯法句即唯无为法部分最胜最上。因为一切有为是无常、坏法、灭法、离染法、灭法，所以显示应为证得彼而作努力。前字是时间差别境，所以说"在前迦叶佛等时"等。再者非时差别非特殊处所义境，所以说"或一切"等。其中或一切即此一切迦叶佛等世间主称为寂，因息灭一切烦恼热恼故有寂静一切善德故。
善经注释完毕。
4.无有经注释
34.可爱即可意。因此这些是可意所缘、乐所缘的色等，而它们是事欲，或以彼为所缘的烦恼欲。"人中无有欲"此是说示之首，决定欲是无常。死在此积集故为死处。不再来此即彼不再来。因不到达称为不再来的涅槃。因为涅槃等是显示已说义。缚即系缚心。放逸即陷入舍弃放逸。
从渴爱欲生，因为是它的殊胜缘。杀所欲故为苦，即苦。而此处以无余遍知方式说五取蕴是苦。由欲调伏故苦调伏即因因灭故果灭，如是说有余依涅槃后，以苦调伏苦调伏说无余依涅槃。
种种即烦恼欲也以受、见相应差别而有，以行相差别有有恼无恼，所以为区分说"所缘种种"。寻思贪即于以净等方式寻思的事中贪。烦恼欲说为欲，因为此处特别成就欲性。应以波须经显示"彼非欲"等，因为它在彼事中已来。现在为简略显示彼义而说"因为波须游行者"等。非彼欲即种种世间，若彼等非欲，即世间种种色等所缘。说即若你只作寻思贪为欲而说。将有即意为应有。闻悦意声，师也将为欲受用者，为各别偈，而此处略说显示。智者即具坚忍，所以说"智者"。
彼即已断瞋慢、完全超越结、不执著名色、离贪等所有的彼。摩伽罗阇长老是婆跋利婆罗门的十六侍者之一。未达如理相续有余义，意为有所应说。因为完全解脱故天人礼敬，即彼等行彼。彼等如何？应无任何，这是这里的特殊义？以最胜说法只指十力。以随行即随行而行。礼敬即供养彼。
知四谛法即通达他所通达的四谛法。如是因佛善觉故成无疑，所以说"断疑"。但此后渐次以证得最上道而且超越了结。以完成无学法而有智者的赞叹。
无有经注释完毕。

5. Ujjhānasaññisuttavaṇṇanā

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

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

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

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

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

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

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

Ujjhānasaññisuttavaṇṇanā niṭṭhitā.

6. Saddhāsuttavaṇṇanā



我来为您直译这段巴利文：
5.诽谤想经注释
35.以诽谤方式转起的想他们有,或以诽谤方式想故为诽谤想。令作即令作已作的边际的意思。令作边际即令作限定、限量语的意思。说毛织细麻布等是与粪扫衣等相对的方式。取名即以此显示"诽谨想者"中的"ka"音是想。
以其他行相存在即从自己所显示的行相以其他不净行相而存在、获得的自己。欺即欺骗。彼欺诈者的。彼四资具的受用。遍知即遍断知彼的行持。作者即正行的作者,意为正行者。
此以性别变化说,意为此。法随法行即对涅槃法适合性的随法行。因对治破坏不松弛故坚固。只以说和只以闻中的"和"字是遮止差别义。以此遮止已说已闻的正行差别。世间转即世间的遍转,以生灭方式诸行的转变。因此说"行世间的生灭"。此义只以谛通达而有,所以说"知四谛法"。如是不作即不显示自己存在的功德而说"如你们所说,如是不作"意为显示不存在。
只非作者即只非作过失者。容忍过失名为认可,如是他被说者所说而从彼离去名为。因此说"容纳即容忍"。
以自性即从自性。等同即对知他人心行者也与不知者一起令等同。从他即后。话生起即当"谁无过失"等话转起时以"如来佛"等显示佛力佛威力后。将容忍即将容纳过失表白。因为这里意指容纳彼,但导师常时即是容忍者。
内心有瞋故为有瞋内。过失应重视故为重过失。或"解脱"读法,此即是义。突发业即无观察而突然行为。若不此即若不在此。此即语词。离去即除去。若无过失,以彼方式若名为过错不存在。不平静即不寂静。善即无过。
智者正念以二词说断轮回。谁常是智者名为义即"谁的过失"等问偈的义。在长中注释中如来词已广详注释,所以说"以如是等因缘对如来"。佛性等中以等字摄取在义释中来的"觉悟众生"等因缘。解脱说为圣道,彼边为最上果,在彼中有施设,以彼的方式。如是显示佛力。现在显示如是所投已略集。
诽谨想经注释完毕。
6.信经注释

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

Saddhāsuttavaṇṇanā niṭṭhitā.

7. Samayasuttavaṇṇanā

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

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

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

‘‘Sādhu sambahulā ñātī, api rukkhā araññajā;

Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. –

Ādinā rukkhadhammajātakaṃ (jā. 1.1.74).

‘‘Sammodamānā gacchanti, jālamādāya pakkhino;

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

Ādinā sammodamānajātakanti imāni dve jātakāni.

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

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

Ādinā attadaṇḍasuttaṃ.

Tenāti bhagavatā. Kalahakaraṇabhāvoti kalahakaraṇassa atthibhāvo. Mahāpathaviyā mahagghe khattiye kasmā nāsethāti dassetvā kalahaṃ vūpasametukāmo bhagavā pathaviṃ nidassanabhāvena gaṇhīti dassento ‘‘pathavī nāma kiṃ agghatī’’tiādimāha. Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. Taṃtaṃpalobhanakiriyāya parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti. Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitaṃ kathesi anukkamena kuṇālasakuṇarājassa pucchāpasaṅgena kuṇālajātakaṃ (jā. 2.

我来为您直译这段巴利文：
36.彼彼的即作o音为va音替换和a音省略的说明,所以说"从彼的"。或"从彼的"读法,从即以信为因的意思。不随行即不转起。作放逸即放逸,意为邪行。相即无常等相。近观即以智眼近观察,意为随观。已来事即已击事,或此即读法。成就即以无痴通达方式完成,以如实相观察灭谛的此义在道也应说,因无彼不可能有无痴通达。遍相所缘即此是相说。因为也有非遍相所缘定。如遍相所缘是八定及其余彼所缘的观察方式的诸心,如是以彼取彼等所缘故只说"遍相所缘"。极乐即应说为最上最胜乐的阿罗汉果。
信经注释完毕。
7.时经注释
37.缘优陀那即依止优迦迦王为避免种姓混杂而说自己种姓清净的喜说,从种姓方式得"释迦"名者。若是一个地方,如何为复数,说"以习惯语"。因为字母思考者在这样的地方欲如适合的同性数,这是此中的习惯如"阿般提、拘卢",但在彼形容地方词中因为种姓词性故只是单数。不栽种即不被任何人栽种。
以障即以堤。令建即令以黄叶石泥块等作坚固堤防。令作庄稼即因为说在第三月热力强盛时喜马拉雅山的雪融化流下而渐次进入罗希尼河,围堵它而令作庄稼。"摩擦种姓而增长争斗"以简略说的义为使更明显而说"拘利耶工人说"。已派遣大臣即在彼庄稼保护工作上已派遣的大臣。
三本生即以"手执斧的人"等波那本生、以"轻声说尊者"等轻声本生、以"我礼敬你大象"等鹌鹑本生,这三本生。二本生即-
"善哉众亲族,虽是林生树,
风吹独立者,即使大林王" -
等树法本生。
"和合而行走,鸟衔网而去,
若彼等争斗,尔时来我控" -
等和合本生,这二本生。
"从自杖生怖,看众人混乱,
我说悚惧事,如我所战栗" -
等自杖经。
以彼即以世尊。争斗作性即争斗作的有性。显示"为何在大地上杀贵重的刹帝利"而欲平息争斗的世尊取地为譬喻而显示说"地名为何值"等。非处即无因。作怨即生起敌对。以彼彼诱惑行为努力说"令不满"的教示。在鸪那罗池即立于鸪那罗池边。说所问即依次以鸪那罗鸟王的问题机缘说鸪那罗本生。

21.kuṇālajātaka) kathessāmīti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanavasena. Purisapurisehīti kosajjaṃ viddhaṃsetvā purisathāmabrūhanena uttamapurisehi no bhavituṃ vaṭṭatīti uppannacittā . Avissaṭṭhasamaṇakammantā apariccattakammaṭṭhānābhiyogāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.

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

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

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

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

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


我来为您直译这段巴利文：
"我将说鸪那罗本生"。以显示女人过失为门,以显示欲望的过患、罪恶、污染方式除遣不乐。以人人即以破除懈怠、增长人力量方式生起"我们应成为最上人"的心。未舍沙门工作即未舍弃业处修习的意思。应坐即世尊想的组合。
在莲池即在莲花园。以功德群开显而开敷。"此者的...不说"以此显示彼等一切比丘因刚依次来故互相羞愧而不向世尊说自己获得的殊胜。以"漏尽者"等说彼处的因。
在刚进入即在刚到世尊处。在圣众中即在圣人群中。从东瑜伽陀罗围即从瑜伽陀罗山的东围,不是外道所说的生山。为见可爱性即为见因佛出世庄严故特别可爱的世间的可爱性。升起即起起。如是刹那、时分、须臾即如所说月轮已升起的刹那、已升起的时分、已升起的须臾,为显示上上时的增长性而说。
显示彼等比丘以生等方式为世尊适合眷属而说"于彼"等。生于大三末多王种等是显示种姓清净。生于刹帝利胎即此虽有种姓清净,但从父母方式可能不清净,为显示"彼等也无不清净"而说。虽有胎清净,但因所作过失的混杂可能不应王位,为显示"彼等也无此"而说"王出家"等。
邻近即附近。动即起立。一俱卢舍处声间,其他说"只有可闻声处为声间"。三次六十三千城市即说在阎浮提最初生起大的六十三千城市,如是第二次,如是第三次。说到这些而说"三次六十三千城市"。而彼等总计超过十万八十九千。在九十九万斗口即在九十九万九千斗口。斗口即说是大城市的收入生起处的从属城市。在九十六万港口即在九十六兆零六千万港口。在宝藏五十六处如铜叶洲等。如是以城市、斗口、港口、宝藏等方式说是为显示住在彼等处的诸天众多。若在一万世界中诸天集会,那么为何在圣典中说"从十世界"?说"一万...意指"。以此应知此处一千世界为"一世界"。
在铜殿即在最初建的铜殿。在梵世即在下梵世。若彼等诸天如是密集而集会,后来者就没有处所,为此质问而说"但如"等。


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

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

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

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

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

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

Samayasuttavaṇṇanā niṭṭhitā.

8. Sakalikasuttavaṇṇanā



我来为您直译这段巴利文：
生于净居天者为净居天众。而彼等因为净居地是居处,所以说"净居天住者"。住处即作为住处之地。诸天因断下分结等结故清净住处为住所,故为净居。知大集会即知已去大集会。
在东世界圆边际降落因在其他处得不到地方。如是其余也是。宝铠即青玉宝石所成甲胄。佛的对面部分为佛道,它直至世界边际不能超越。以大佛道即以诸天梵天们接近佛时所行的佛道。
集即会合聚集为时,大时为大时故说"大众"。增长的林为林故说"林丛"。天群即天众。等持即善安住出世间等持。如是等持即以定结合名为,所以说"以定结合"。因一切牛曲弯等远远举起故"自己...作"。以此调伏马故为缰,即绳索。对非道行马令入道以执缰而有,所以说"执绳不驱使",而那不驱使即是不阻碍,所以说"不驱使不阻碍"。
如锥打入壁或地难拔出,如横木阻碍入城,如门柱深埋难拔出,如是贪等从有情相续难拔出且阻碍入涅槃城,故说彼等为"锥、横木、门柱"。拔出即拔起。因无渴爱动故无动。因最上知足性而四方性故行无碍行。以佛眼、法眼、天眼、普眼、常眼的方式以五眼。善调何处故说"从眼等"。欲等即不从欲等方式行进转起。不来因不生起。罪即过失。
一切结即省略语尾的说明,意为一切结。舍弃即已舍弃。如是也即以此偈方式在"不作罪"句。
已去即已去。不去因已完成皈依行故。此处意指出世间皈依行。因此说"以无疑皈依行已去"。因为彼等决定不去恶趣,且将充满天众。但以世间皈依行去皈依佛者,彼等不去恶趣,且若有其他因缘和合时,舍弃人身将充满天众。因此彼梵天说"凡皈依佛者...将充满"。
时经注释完毕。
8.石片经注释

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

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

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

Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ panettha taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyī’ti mahāparinibbāne (dī. ni. 

我来为您直译这段巴利文：
38.其即园称为的关联。以弓箭取即击打妨碍故为弓箭手。接受彼即以彼石头下部升起而接受。因世尊福德威力所击故自己也落下支撑风。击中因世尊未转避。而彼以业果方式应知。从此即从此开始世尊生不安,以此也显示在所执受身中有不可意的触者们因如是业给予机会故确实落下。此住处即灵鹫山住处。粗恶不应作他。不平即以地分方式不平。以轿方式装饰的床即床轿。
猛烈即坚强。苦即难受难忍。粗即粗硬。辛即不可意。不乐即无乐不爱。不近即不接近。不调适即不堪忍。因具足受忍耐念正知,因先善通达一切有情依立食生起事物的过患出离,如行举不压制心,如是因善建立念正知故说"以受忍耐...成"。不压迫即不障碍。虽被不可意受触者无名为不受压迫,但因已遍知事物故不随彼转而说"不恼害"。因此说"以受转卧不随受转"。
狮子卧即此中卧为卧,如狮子的卧为狮子卧,即狮子卧。或狮子卧即最胜卧最上卧。此义将在义释中来。"以左胁卧"如是所说的欲受用卧。无名为右胁卧者因右手不适于执持身体等。此依男性方式说。不能以一胁卧因生苦。此狮子卧即此如所说的狮子卧。因具威势以此显示狮子的无畏性。因为其余怯懦种性的兽们进入自己的住处多恐惧以恐惧为先随便而卧,但狮子因无畏性如具念比丘一样建立念而卧。因此说"二前足"等。前足即以右前足放置左前足的方式将二前足放在一处。后足即二后足。此处也应知以所说方式放在一处。以无畏性而观察立处。而举头等所说狮子行为应知如不惊醒觉一样以无畏性成就自然方式。狮子伸展伸展为令过久同一方式放置的身体部分适于行走等行为。三次作狮子吼为驱赶微弱种性兽。
卧即以无劳苦性转起于此为卧,第四禅即是卧为第四禅卧。但此中彼第四禅是什么?入出息第四禅。因为从彼出定增长观后渐次证得最上道而成如来。此是名为近依非卧,但因为"从第四禅出定世尊立即般涅槃"在大般涅槃(长部

2.219) āgataṃ. Tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati; na ca tathāgato lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamaṃ jātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbā. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.

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

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

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

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

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


我来为您直译这段巴利文：
2.219)中来。因此有些人说唯世间第四禅定为如来卧。如是则成为只在般涅槃时为如来卧;而如来不是多住于入世间第四禅。但此中应知以最上果方式转起的第四禅。其中如有情们以入睡为相的卧以有分心方式而有,而彼等最初随生性多分转起,如是应知世尊随圣生性多分转起的成为最上果的第四禅为如来卧。说狮子卧即最胜卧故说"最上卧"。
因为当时未作"作时限已如时限我将起"如是作意,所以圣典中未说"作意起想"故说"此中未说起想"。说彼中的因"因为这是病卧"。因为彼长时转起。
因不以各别聚方式来而以一聚方式来故说"彼一切"。因此说"七百"。只变异即只以不堪忍受受而转起的行相。如善磨金即如磨治庄严的金。
法语即无行生起自性语。因为共语是与行相同义语。如龙即转起为龙,彼的状态为龙性。此是省略语尾的说明,意为如大龙象的状态。以明了行方式即以上上自己行为的明了行。良种即忍受善起的苦而成勇者完成自己应作的行为。以知因非因即以知导出不导出的作为。以彼义即以无等义。"解脱能解脱"等以负重义。以离毒义即以离贪等毒性。
无限制命令即无指定的命令。虽然定词从一般也通,但在此因前后关系是特殊义,所以说"定即阿罗汉果定"。以寂止方式从一切烦恼善解脱故善解脱。所谓倾向即以面向所缘方式的转起。背离即以离去方式的转起,意为背离性。非如世间禅心或如观以有行有加行以及以彼分断遍断断的方式镇伏而不证得不建立,而以烦恼完全断故说"由于断故以果定等持"。应超越即以违越行为方式应跳越。而彼跳越是冒犯碰触,所以说"应碰触"。
五吠陀即-梨俱吠陀、夜柔吠陀、娑摩吠陀、阿闼婆吠陀和史传,如是以史传为第五的诸吠陀。"行"以语言变异说故说"行着",意为苦行着。低劣性即因低劣胜解性为低劣心性。因无解脱性故不趣向涅槃。因不能得证阿罗汉业故失去义。压伏即征服。以如是戒即以牛戒等。系缚即以劝导方式随系。苦行即自我折磨的实行。而显示彼一部分而说"暴晒五火"等。"如是行者无解脱,如是行者有从轮回解脱"如是说,说为说教的出离性故说"说说教的出离性"。初即二偈。;


Sakalikasuttavaṇṇanā niṭṭhitā.

9. Paṭhamapajjunnadhītusuttavaṇṇanā

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

Paṭhamapajjunnadhītusuttavaṇṇanā niṭṭhitā.

10. Dutiyapajjunnadhītusuttavaṇṇanā

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

Dutiyapajjunnadhītusuttavaṇṇanā niṭṭhitā.

Satullapakāyikavaggavaṇṇanā niṭṭhitā.

5. Ādittavaggo

1. Ādittasuttavaṇṇanā

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

Ādittasuttavaṇṇanā niṭṭhitā.

2. Kiṃdadasuttavaṇṇanā



我来为您直译这段巴利文：
石片经注释完毕。
9.第一遍阇天女经注释
39.四大王天的即四大王天众的。法随觉即四谛法以应遍知等性随顺而觉。确实现见即不依他信而作自己现见而知。诽谤法者即以声音过失或义理过失而诽谤,显示彼而说"低劣音...或说"。而彼显示"彼等诽谤因愚痴招致大祸"而天女说"愚者趣入楼烁"。别处即与阿鼻大地狱完全分开。以忍即以智忍。以寂止即以贪等完全止息。因此说"喜爱"等。
第一遍阇天女经注释完毕。
10.第二遍阇天女经注释
40.礼敬佛和法即知佛善觉性和法善法性而礼敬二者。因于佛和法净信者于僧也必定净信因了知彼的善行,所以彼义为偈颂中和字所摄而显示说"以和字和僧"。有义即摄受世间出世间义因摄取世间善和出世间道。彼所说法即彼等的法已通达而住立,彼大红莲以自己力量随顺而说。以多即以种种。以方便即以原因。如是即如是如是通达谛善巧于义法等,抉择每一句引譬喻因结论而告知宣说施设安立开显分别明显。因此说"此世尊"等。以此显示善逝法极能广说。遍习即流转。如是能广说法因天女说"我将说略义",所以说"彼义"等。
第二遍阇天女经注释完毕。
善法众天品注释完毕。
5.燃烧品
1.燃烧经注释
41.顶即说示领头,在说示其他应说中以某部分为顶而说示。因此说"以贪等"等。以施即以自己所有施舍给他人。而彼施舍以思而有故说"以施思"。施福思即布施所生福思只属施者因摄属彼相续。已取出物即从燃烧屋中取出外的物品。此即"已施"等语。未施即在施门未实践的财物。"以最后"意指生命的最后故说"以死"。我的即因执取而执取,为财物。彼等虽以任何方式未遭破坏也因死而舍故说"以盗等方式未坏的财物"。善的最上色等于此为天界,即彼天界。
燃烧经注释完毕。
2.施何经注释

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

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

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

Kiṃdadasuttavaṇṇanā niṭṭhitā.

3. Annasuttavaṇṇanā



我来为您直译这段巴利文：
42.不食二三餐即不食二三次餐。不能起即不能起身,更不用说因虚弱而应以身体作的其他事。成为虚弱即在食用之前成为虚弱而具足力量。如是从反面和顺面而说食物在身体中有力。因为施食者成为受者的施力者,所以他将来成为自己身体的施力者以不坏方式成为力的护者。因此世尊说:"施力后成为力的分享者"(增支部5.37)。在其余句中也是此理。也善容貌即也端正。成为丑陋即因隐处未覆而成为可厌容貌。而此乘即从一般而说。鞋履即从自相而显示。成为无苦而行走以此为乘故说伞等也是乘。因此说"施乘者成为施乐者"。成为施眼因灯在以眼应作事上成为助缘因。
"成为一切力等的施者"略说的义以广说显示而说"二三村"等。因以坐等方式应依止故依止为精舍。如投入因除去疲劳。外行者即未得依止而在外空地行走者。烧即被烧,意为疲倦。以寒热等违逆缘方式在自相续中的异分相续,应知与彼相反的是同分相续。乐即因舍离苦缘和生起乐缘而有,显示由依止方式得彼二种而说"外行者足"等。法喜乐即以法省察生起的喜乐。寂止乐即以烦恼止息转起的乐。进入无风关闭窗户的依止处关闭门而住者成为黑暗故说"如入井中"。因此说"床座等不明显"。彼是因外已得疲劳过失,不是依止处过失。因此说"片刻"等。
以此不死为不死,为证得涅槃等。彼的施为法教导,施彼。因此说"谁教导法"。彼法教导如何有而说"义释"等。说义释即为未开显圣典的圣典作义注释。而对未学者教诵圣典。在彼彼所到处解答所问问题,这首先是诵持法行,而在修行住处法行则教导业处,为二者作法听闻。一切施即如所说的财施无畏施。法施即法说。法乐即对止观法的欢喜。法味即依善法的喜悦。
施何经注释完毕。
3.食经注释

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

Annasuttavaṇṇanā niṭṭhitā.

4. Ekamūlasuttavaṇṇanā

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

Ekamūlasuttavaṇṇanā niṭṭhitā.

5. Anomasuttavaṇṇanā

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

Anomasuttavaṇṇanā niṭṭhitā.

6. Accharāsuttavaṇṇanā



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43.希望即羡慕。在世间他的前往更明显处,显示彼等作为譬喻而说"如质多居士、西瓦离长老等"。食即以食名称的四种资具。总摄一切施者以一般方式一个方式说"只施者",如说"是何夜叉,不喜食?"其中夜叉即有情。一般显示即因遍及多义境,所以说"彼等以信以清净心施彼,即彼食随逐"。其中ma字为句连接,意为即彼等。只不舍施者而随逐如轮随轴。
食经注释完毕。
4.一根经注释
44.以住立义无明称为一根属彼故一根。彼一根。如对结缚法以味着观察方式生起渴爱,如是以渴爱胜伏方式不觉悟故无明为渴爱根,渴爱为无明根。因为此理以亲依性方式说,而以俱生方式此互为根性甚显。但此中在此偈中所意指的"一根"即彼渴爱。其中有爱以常见方式旋转流转,无有爱以断见方式,如是二转。以俱生边际即也以俱生边际,更何况已至迷惑者由现行渴爱力而有污秽性。以亲依边际即只以亲依边际因不可能以俱生边际。扩展处即成为广大而转起的基地。因此说"彼于彼等扩展"。以汇合义为海。因不能度越而足以足够故深渊,而此如深渊故深渊。因此说"以无住立义"。意为深不可测。
一根经注释完毕。
5.无缺名经注释
45.无缺名即无减名。因为世尊的名只是基于功德。因其功德圆满故无减名而说"因具一切功德"等。又如三明、六通等名不是无缺名因限定境,但世尊的导师、一切智、正等觉等名是无缺名因为大境故无减故。因此说"无缺名"。蕴等即蕴差别等。以智如实应知义故在义。为随理慧证得即为获得出世间慧。行道即止观行道。欲贪以应执著义故欲即住处。只取过去时的行走性而说"行走"。不是现在因无彼故说"取过去而说此"。以大威力等大者的。
无缺名经注释完毕。
6.天女经注释

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

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

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

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

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

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

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

Accharāsuttavaṇṇanā niṭṭhitā.

7. Vanaropasuttavaṇṇanā



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46"天女众所绕"偈为天子以何意趣而唱,不经次第说则不显,所以从来由开始说而说"据说此天子"等。其中在教中即在此师教中。业非业即业的判定。因重视义理和少事务故轻便行者。卧分即日间和初夜分以修习力疲劳身体为休息目的而允许前往卧处部分。
内部即因腹中食物少量故如刀风即以锐利性如刀割般的风。只在负担即只在与烦恼魔战斗。或站在解脱处顶而说法。因依止弱和智未成熟未证漏尽而命终的关联。在上住立即作资具而住立在天衣之上。如是而立即彼等如是说时也如从前那样而立。金牌即在搏斗胜利后应得的金牌。因未违犯故以未破坏的戒。因为彼往世尊处时彼等也与他同来故说"天女众围绕"。
众响即集合的响,在彼彼处以天女们歌声方式的响。说作鬼群因不喜贪欲。以决定心性即以倾向正性决定的心性。以尊重性即因不随彼等转故以尊重处性。行程即趣向涅槃的行程。而彼是从轮回出离故说"如何将出离"。
极削减即极其削减烦恼的行者。未作专注者即未从事修习未开始观者。作者即善行世尊教导者正行者。空观即显示空等的观以远离恶行爱而一住。彼一道即彼将来的只是出世间道,但前分道已经修习的意思。
身曲等即因无身恶行等以断灭而不可得。此中无怖,或得此者无怖故名无怖。因超越轮回旷野而趣向称为涅槃的安稳不死处而以善逝调御者善备乘故说不响车即意指八支道。因不离法和相续生起故以法轮。
也摄取愧因不相离。无依著即无依止。围绕即资具因为准备。在道的作处法即摄属彼的正见。以无常等即以无常观察等。于清净正在行。地得轮即称为地得的轮。因彼是观的转起处故五蕴名为地,因轮回造业性故于彼能生的烦恼类是地得轮。了知即以确定方式以超越方式知而通达。
为何天子只住立于预流果,岂非世尊以四道为主而转彼说法而说"因为如"等。
天女经注释完毕。
7.植林经注释

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

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

Vanaropasuttavaṇṇanā niṭṭhitā.

8. Jetavanasuttavaṇṇanā

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

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

Upāyena vidhinā ariyamaggo bhāvetabbo. Tenāha ‘‘samādhipakkhiyadhamma’’nti. Sammāsamādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 

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47.谁即所有格方式说的"ke"字在"法住、具戒"此处应转为主格复数方式。因为依义而变格。或者此处所说的"ke"字应以狮子顾方式带来连接,故说"谁法住,谁具戒"?问即以此说彼中因。以果等成就而乐于此处有情故为园。在园种植生长故为园种。以荫成就而趋向故为林。其中以近林相的林,彼以园摄取而摄取,所以显示苦行林相而说"围绕界限"等。不平即以水泥的不平处。饮水于此故为水舍,彼水舍。或水被饮于此故为水舍。池等即以等字摄收水渠。
为此义即以此排除达到业道。因为忆念自己所作的福而缘彼生起多福,但不是如所作的福自己增长。因住立于彼法故即因住立于彼种植园等法。也具足彼戒故即因住立于如所说法中所作戒而修习的其他身语防护相的戒而具足。十善法圆满因远离恶行。其余如说。
植林经注释完毕。
8.祇园经注释
48.因寻求功德和被寻求功德故为仙,无学和有学善凡夫。仙的僧为仙僧。被仙僧所依止。因此说"比丘僧所依止"。
使造彼者以香室阁楼重阁等方式、以滑润连续荫的树藤方式、以地分成就方式而不共他的极可爱彼祇园使心喜,如是也因圣者的住处性故说"如是以第一偈说祇园的赞"。因此世尊说:"阿罗汉住之处,彼地有可爱性"(法句经98;长老偈991)。减损行思使有情清净因趣向业灭故说"业即道思"。以令知四圣谛和以刺破烦恼义故为明。道慧即正见故说"明即道慧"。定分法即正精进正念正定。因为如明也是明分,如是定也是定分。有戒属彼故为戒故说"住立于戒者的命为最上"。见思即正见思。其中正思因对正见有资助性而说为明。如是彼说为摄入慧蕴。如正思等摄入慧蕴,如是精进念摄入定蕴故说"精进念定"。法即此中意指定如"彼等世尊有如是法"等(长部2.13;中部3.197;相应部5.378)中。语业活即正语业命。只摄入道的彼等。因此说"以此八支道"。
以方便规则应修圣道。因此说"定分法"。正定分的观法和道法。"诸比丘,我将为你们说有近依有资具的圣正定"(中部;

3.136) hi vacanato sammādiṭṭhiādayo maggadhammā sammāsamādhiparikkhārā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyyāti paccuppanne pañcakkhandhe vipasseyya. Tesu vipassiyamānesu vipassanāya ukkaṃsagatāya yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena paṭivijjhīyati, nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyatīti evaṃ tesu catūsu saccesu visujjhatīti imasmiṃ pakkhe nimittatthe eva bhummaṃ, tesu saccesu paṭivijjhiyamānesūti attho.

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

Jetavanasuttavaṇṇanā niṭṭhitā.

9. Maccharisuttavaṇṇanā

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

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

Yācanti nāma ariyayācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (jā. 1.

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3.136)语故正见等道法是正定资具。应观察即应审思,意为应修。其中即于因上的处格语。因为有情的清净以圣道为因。因此说"于彼圣道清净"。应观察五蕴法即应观现在五蕴。于彼等观察时观到最高时,以何程度以遍知通达而通达苦谛,以彼程度以断通达而通达集谛,以证通达而通达灭谛,以修通达而通达道谛,如是于彼四谛中清净,在此分中只是相义的处格,意为于彼等谛被通达时。
限定语即确立语,意为限定。"或舍利弗"限定显示此义即声闻中舍利弗最胜因彼有殊胜性。以烦恼止息即以此显示大长老如是烦恼止息。彼在声闻界中慧到达彼岸。如是则"已度彼岸的比丘,如是为最上"此应视为只依彼等佛的智界中到达慧彼岸者而说。限定也因解脱差别而说此是关于以三解脱到达彼岸者。因此说"到达彼岸即到达涅槃"等。即无可得比长老更胜者,若可得,只如是可得的意趣。
祇园经注释完毕。
9.悭经注释
49.悭者即具悭有悭故说"具足悭"。悭与悭吝义同一。不礼即连礼拜也不作,何况布施的意思。作近侍即作柔软欢迎的关联。此首先非如心般显示自己的悭而作。你的脚痛吗?难道不是只你来往时脚痛,这些对你有何伤害的意思。连礼貌也不作何况布施的意思。如业趣向各趣故为圣,即有情。而此等为恶圣故为悭吝,即强悭者。因为无如悭般可厌最卑劣因超胜一切功德而阻止布施是一切财富等一切成就的根本。以如是等语。自己害者即以从事悭而破坏善法和趣成就。
因应以福罪前往趣向故为前往即他世。欲功德乐即依欲功德的喜好。戏即身戏语戏意戏如是三种。此果报即困难得衣等即如是的果报。阎魔界即他世。生起于即此处iti字义为种类。以彼摄取圣典中说的地狱和畜生界。
圣请即以圣请求。因为说"圣者为此而立,此是圣者的请求"(本生经1.;

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

Maccharisuttavaṇṇanā niṭṭhitā.

10. Ghaṭīkārasuttavaṇṇanā

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

Ghaṭīkārasuttavaṇṇanā niṭṭhitā.

Ādittavaggavaṇṇanā niṭṭhitā.

6. Jarāvaggo

1. Jarāsuttavaṇṇanā



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7.59)。彼等分享者因知而作应作故名施者。以天宫光明即只为显示,以园林树光和天人们的衣饰身光也照耀于天界。或照耀即明显,不如恶趣界不明显的意思。于他带来即不自己带来而只由他人带来的乐具。因此圣典说"如自在天欢喜",即如他化自在天子于他化受用中具足乐而欢喜的意思。如是所说前往即彼等天界如是在下所说的前往。二者即彼等如所说二种作恶作善业者。从彼死即从彼地狱天界等死而生于人中。其中悭者生于人中成为贫穷因前行力而仍是悭者为养妻子等而杀鱼龟等而又生于地狱。另一者清净意乐成为富有因前行力而又作福生于天界。因此说"于未来世也是恶趣善趣"。
悭经注释完毕。
10.陶师经注释
50"生于"即加se音而解释,"已生"即此义故说"以生而到达"。因自己成就不失故不失,彼等的梵界为不失梵界,于彼。只在生后即只在第一部分。以阿罗汉果解脱即以无学解脱。但以有学解脱则在生于不失之前已解脱。超越人身以舍离心垢故此以果显示因故说"人身即此中...等说"。天为天生,称为梵身的五蕴。结于彼中故说"天结即五上分结"。此即天子的。"舍人身,超天结"即你说彼等以舍一切过失而成无过为善。以义与声无差别转而说甚深语故说"甚深义"即只义甚深,非声。因断欲贪以完全舍欲境故名无欲梵行者即不还者。一村为住处而有故说"一村住者"。
陶师经注释完毕。
燃烧品注释完毕。
6.老年品
1.老年经注释;

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

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

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

Jarāsuttavaṇṇanā niṭṭhitā.

2. Ajarasāsuttavaṇṇanā

52.Ajīraṇenāti jiṇṇabhāvānāpajjanena. Lakkhaṇavacanañcetaṃ avināsappattiyā. Tenāha ‘‘avipattiyāti attho’’ti. Niddhamitabboti nīharitabbo.

Ajarasāsuttavaṇṇanā niṭṭhitā.

3. Mittasuttavaṇṇanā

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

Mittasuttavaṇṇanā niṭṭhitā.

4. Vatthusuttavaṇṇanā

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

Vatthusuttavaṇṇanā niṭṭhitā.

5. Paṭhamajanasuttavaṇṇanā

55.Vidhāvatīti vividhaṃ rūpaṃ padhāvati, yathākāmaṃ pavattatīti attho.

Paṭhamajanasuttavaṇṇanā niṭṭhitā.

6. Dutiyajanasuttavaṇṇanā

56.Vaṭṭadukkhatoti saṃsāradukkhato. Saṃsāro hi kilesakammavipākānaṃ aparāparuppattitāya vidhāvati. Tañca dukkhaṃ dukkhamattāya nānāvidhadukkharāsibhāvato.

Dutiyajanasuttavaṇṇanā niṭṭhitā.

7. Tatiyajanasuttavaṇṇanā

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

Tatiyajanasuttavaṇṇanā niṭṭhitā.

8. Uppathasuttavaṇṇanā



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51.因成就利益故善,任何种类的义。而彼因欲义者应得应亲近故为得,因善义故为贤故说"善即得贤"。"戒乃至老善"所说的义以反面而显示故说"以此显示此"。此即此义类。
住立即在心相续中得住立,不被任何所夺。因此说"由道而来"。以作意等即以可尊敬性等。因为这在古注释中说。作意即宝即此宝名在世间以作意物的千值等方式。也在世间作意的刹帝利贤者四大王帝释善夜大梵等,被彼等作意以彼等应归依等方式。作乐即带来喜乐。以禅乐即以二种禅喜乐。量即确定。功德彼岸即功德的最上彼岸。难得因即使经过无数劫也不能得故。无缺即无减圆满。其中特别因无缺有情受用由彼等应忆念"世尊是正等觉"故说"世尊戒无缺"等。
此中只意指圣道慧故说"而此中因难得现起义慧说为'宝'"。因生可尊果,及净化自相续故福思为福,而彼生于谁,因属彼不共他故不被任何带来,但在注释中说"因无色"。
老年经注释完毕。
2.不老主经注释
52.不老即不达老性。而此是相说以得不坏。因此说"意为无失"。应驱除即应除去。
不老主经注释完毕。
3.友经注释
53.与义同行故为商队,取商品本金而以商贸方式在他国等行走的人群。因此说"同行者",意为同行者。友即以爱结合而相应友事。为显示此中所意指的种类而说"病生起"等。如是种即可厌或难治。如未定者以令定方式远行人在财难时为依,如是以子爱方式子对母在家内为依故说"母为家中友"。义类即现前义利故说"已生事"。来世利即在来世带来利。
友经注释完毕。
4.物经注释
54.依止即依靠。应藏即应秘密。名最上友因极爱处性。
物经注释完毕。
5.第一人经注释
55.奔走即以种种色奔走,意为如欲而转。
第一人经注释完毕。
6.第二人经注释
56.轮回苦即轮回苦。因为轮回以烦恼业果的相续生起而奔走。彼苦以纯苦性因种种苦聚性。
第二人经注释完毕。
7.第三人经注释
57.成就即因可意不可意果成就故成就。因此即依止,意为成就果的依止住立因。
第三人经注释完毕。
8.邪道经注释;

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

Uppathasuttavaṇṇanā niṭṭhitā.

9. Dutiyasuttavaṇṇanā

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

Dutiyasuttavaṇṇanā niṭṭhitā.

10. Kavisuttavaṇṇanā

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

Kavisuttavaṇṇanā niṭṭhitā.

Jarāvaggavaṇṇanā niṭṭhitā.

7. Addhavaggo

1. Nāmasuttavaṇṇanā

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

Nāmasuttavaṇṇanā niṭṭhitā.

2. Cittasuttavaṇṇanā

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

Cittasuttavaṇṇanā niṭṭhitā.

3. Taṇhāsuttavaṇṇanā

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

Taṇhāsuttavaṇṇanā niṭṭhitā.

4. Saṃyojanasuttavaṇṇanā



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58.非道即非道非方便。日夜灭即因彼中坏灭刹那明显。因为所说刹那也自灭。其余外垢为衣身等所成。如是说"以灰碱等洗可能清净"。恶即被污的有情相续不能称为清净因达到内污性。于女即对梵行的障碍者。生类即有情身执著作执著因不见如实过患。根防等因烧烦恼故为苦行,因此说"一切"等。
邪道经注释完毕。
9.第二经注释
59.何中即处格的属格故说"何中喜乐"。信名为无过性,因此导向世间出世间利乐故说"去善趣和涅槃者的伴侣"。教诫因引导利行性。
第二经注释完毕。
10.诗人经注释
60.伽耶底等即在二十六韵律中伽耶底等至屋卡底为终的韵律是偈颂的根源生起因"由此生起"故。而由彼等成为阿努图巴等故说"韵律为偈颂的根源"。前置偈即如为知法说开始宣说性而生起念般而转起的偈。字生句即因为字聚为句,句聚为偈,聚由聚者显示因彼转起,因此住于显示性的字,彼聚为句,句如彼显示者如生者故说"字生句"。因为字虽因已说而灭只住彼彼刹那而以后转意识路的构作力总合而为句性所摄如约定义显示。句生偈于此也此即方法。偈显义即称为偈的句聚以作者作业关系方式结合随作者意趣而观察思维相应而显明义。依海等假名以言说依止而转起故。因此说"开始偈"等。依止即依靠故说"住立"。由诗人即由美说等。
诗人经注释完毕。
老年品注释完毕。
7.时品
1.名经注释
61.名即普通名等差别的名。一切即一切施设道一切所知转起道。成为过去即虽在圣典中作过去时解释,但彼只是相。胜过追随即以此显示胜过追随即是转起。而彼胜过不触及小境而以大境方式显示而说"或以化生"等。彼有名即彼树石等的无名者即如是共称,如是知彼的意思。
名经注释完毕。
2.心经注释
62.彼等随心力即彼等未遍知事者的。无余遍取即无余摄取。因为已遍知蕴已断烦恼者不随心力,使彼随自力。
心经注释完毕。
3.爱经注释
63.第三"一切随力"即彼等随爱力者的无余遍取此义以"此即方法"此而指示。
爱经注释完毕。
4.结经注释

64.Kiṃsu saṃyojanoti sūti nipātamattanti āha ‘‘kiṃ-saṃyojano’’ti? Vicaranti etehīti vicāraṇā, pādā. Bahuvacane hi vattabbe ekavacanaṃ kataṃ. Tassāti lokassa.

Saṃyojanasuttavaṇṇanā niṭṭhitā.

5. Bandhanasuttavaṇṇanā

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

Bandhanasuttavaṇṇanā niṭṭhitā.

6. Attahatasuttavaṇṇanā

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

Attahatasuttavaṇṇanā niṭṭhitā.

7. Uḍḍitasuttavaṇṇanā

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

Uḍḍitasuttavaṇṇanā niṭṭhitā.

8. Pihitasuttavaṇṇanā

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

Pihitasuttavaṇṇanā niṭṭhitā.

9. Icchāsuttavaṇṇanā

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

Icchāsuttavaṇṇanā niṭṭhitā.

10. Lokasuttavaṇṇanā

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

Lokasuttavaṇṇanā niṭṭhitā.

Addhavaggavaṇṇanā niṭṭhitā.

8. Chetvāvaggo

1. Chetvāsuttavaṇṇanā



我来为您直译这段巴利文：
64.何为结即su为虚词故说"何结"?由此等而行故为行处,即脚。因为应说复数而作单数。彼即世间的。
结经注释完毕。
5.缚经注释
65.第四已来义在后一也说,只字不同故说"第五也此即方法"。
缚经注释完毕。
6.自害经注释
66"被何所害"此读法即以意趣说"su字为虚词",但在"被何所害"此读法中以u音脱落而词连接。被欲熏即被未得境欲相的爱所烧害烧。因此说"被欲烧"。
自害经注释完毕。
7.系经注释
67.超越即系结而越。于声等即于声等享受中耳等被系以爱绳坚固缚故不超越彼。世间即处世间。如是因义结合已作故也应以蕴等世间方式结合。不远因是下一有故。因死心间隔一心间隔的业不觉知,如是为何众生不觉知故说"强力"等。
系经注释完毕。
8.关经注释
68.问即欲知的义。问即因第七经偈前半后半,后为前而在第八经天人问故说"以上下顺序问"。随问而答即未说也成就故未带来。
关经注释完毕。
9.欲经注释
69.第九调伏即以调伏。因为此与格词为具格义。何为即何,su字为虚词。断一切缚即完全断十种结。因为无有任何烦恼缚在彼爱断时未断而住。此义易知故说"一切明显"。
欲经注释完毕。
10.世间经注释
70.何中即何有?而彼有性只以生起方式故说"何生起"?说世间生起因无取著故世间共称。于六即此中也此即方法交好即作过度爱因内处为过度爱的事物。取即前时动作观待后时动作故以语词剩余方式取动词"转起"。什么转起?世间,意为世间共称。于六即此为相处格。因为六处相为一切苦。此即有情世间。名为生起因六处为一切苦根。于外处作交好因特别色等为爱的事物。因以令眼等满足方式摄取色等故转为世间所依止,因此说"六...被恼"。
世间经注释完毕。
时品注释完毕。
8.断品
1.断经注释

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

Chetvāsuttavaṇṇanā niṭṭhitā.

2. Rathasuttavaṇṇanā

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

Rathasuttavaṇṇanā niṭṭhitā.

3. Vittasuttavaṇṇanā

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

Vittasuttavaṇṇanā niṭṭhitā.

4. Vuṭṭhisuttavaṇṇanā



我来为您直译这段巴利文：
71.杀即害灭。因不被烧即因不被压迫。因失去忧故不愁因无心苦苦。毒名为苦因不可意性,彼的根本因是忿因不可意果故说"毒根即苦报的"。被骂即骂罪过。因骂打义关系故"忿"为受格于与格语中。乐生起忿灭。关于乐生起此忿说为"甜尾",意为乐终。
断经注释完毕。
2.车经注释
72.标记即相特征方便。见即见因。"朱罗王的国为朱罗国"如是国由王所知。
车经注释完毕。
3.财经注释
73.信即信因。家成就即刹帝利等成就。因得一切世间出世间财故只信财。因摄一切由下三门生起的无过法故说"法即十善业道"。不垢乐即无染乐。称赞彼即有染故说"不垢"。因无须和合性而生喜好因作可爱行为因长时亲近也不生过故真实更甜。因为彼不应说为应饮应尝应受用味。现在为显示彼以作用成就义而更可贵故说"因于真实"等。其中转河应以大劫宾那事等(法句注1.大劫宾那长老事;增支注1.1.231;长老偈注2.大劫宾那长老偈注)说明,其他应以黑天仙本生(本生1.10.62等)善听本生(本生2.21.371等)鱼本生(本生1.1.34,75;1.2.131等)说明。压制即胜过。更甜即更善在最上们的意思。慧活即以慧为活命性故为慧活,意为以慧为首的行。慧活即以慧方式活动转起令命转起的义故为显示而说"谁慧活"等。"活"一些读,意为说活着者中慧活为最上。
财经注释完毕。
4.雨经注释

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

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

Vuṭṭhisuttavaṇṇanā niṭṭhitā.

5. Bhītāsuttavaṇṇanā

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

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

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

Bhītāsuttavaṇṇanā niṭṭhitā.

6. Najīratisuttavaṇṇanā



我来为您直译这段巴利文：
74.生起即破地而起。因说"最上"故说"七种",或其他随顺彼。安稳因无饥荒灾害。因此说"丰饶"。降即向下转起。行即具行性。而彼们因为是移动故,不如树等固定,因此说"移动的"。牛即母牛。由此应见水牛等的摄入。说即说生起的义。
以自忍即以自忍喜取着性。其他天人对彼回答不满意而说。多么毁即毁德因破坏从师教得的功德。粗鲁即具粗鲁性,如以语粗鲁而粗暴,如是应以语。多言即口粗。问十力因欲闻柔软微妙三宝相应义。对彼天人回答随顺意乐。生起即生起彻底断分别。轮回根本大无明即为显示彼过患而说的特征。沉没即以对治方式向下沉没,意为使上升。成为福田即此为"徒步行"之句的义释方式而说的特征。"不论是何种儿子"即此因前句天人取儿故说。
雨经注释完毕。
5.畏经注释
75"此中何为畏"此中su-idha为虚词故说"何畏"?道也说以多处转起即作多因种种证得处而说教。因此说"以三十八所缘"等。如是有即如是以一切共通多处你们说涅槃行道得安稳道时,为何此人众畏而行邪道从颠倒见取的意思?如是天人以前半随欲说自己如所思义于师,以后半问自己疑惑。多慧即广慧。增上慧即过多慧。安立即制止。分享即于食受用中善分享性。因此说"瞬间"等。义已说于下。
以意即以意取。前清净支即前分清净的支。于四即属于所说支。祭供具即布施的成就。于此等法即于此等信等功德。如信者准备资具而为施舍物的殊胜因缘因现量般相信业果与后世,如是柔软心。柔软心者得悲悯而将任何自己所有施与他人。谁具分享性,他于少许自己所有也与他人同享。知言者以施者性在适时知道后满足求者的愿望故说"如是...于四说"。
说等三支因显示三种戒成就。因具戒者不怕后世。信一支因显示加行意乐清净。具清净意乐住于正加行者如何怕后世。以二方式四支结合为二方法。住于此四法即住于如所说二摄四功德。
畏经注释完毕。
6.不老经注释

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

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

Najīratisuttavaṇṇanā niṭṭhitā.

7. Issariyasuttavaṇṇanā

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

Issariyasuttavaṇṇanā niṭṭhitā.

8. Kāmasuttavaṇṇanā

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

Kāmasuttavaṇṇanā niṭṭhitā.

9. Pātheyyasuttavaṇṇanā



我来为您直译这段巴利文：
76.名姓即如提萨迦叶瞿昙这样的名和姓。这只是显示,因此应见一切施设的相说。不老即因非自性法无生灭故不达老。因此说"非老性"。因为从共称性在其他时也如是共称,因此说"过去佛等...说不老"。
懒惰即懒性坚固懈怠。因此说"由彼"等。住立即活动。以睡方式放逸为不作应作。以烦恼方式放逸也为作不应作。作业时即适合作业时。作业精进缺乏即彼业作生起精进缺乏。而彼以义为精进对治不善心生起,非只精进缺乏。戒制缺乏为恶戒。放纵行为名为非行。多睡即睡性。因此即使执取手也不疲倦人被睡眠征服。因此说"由彼"等。过饥等即以等字摄征服等。客来懒惰不如前说懒惰为本性成就。"彼等漏"在圣典中以性别转说故说"彼六漏"。因无善心转起处故为漏。因此世尊说:"此处财不住"。以一切行相不留余丝毫为意趣。
不老经注释完毕。
7.自在经注释
77.器垢即器垢,由此器成为垢,而此以器垢摄取即摄取垢器故说"垢取器"。命令转起即在小或大任何处以自命令转起方式住为自在性。摩尼宝也因属于可舍弃分故不名最上物,但女因即使舍弃家行女也不可舍弃性故名最上物。因此说"女为物中上"。因为是彼等彼等人中高贵者的生处性因最上宝藏性故女为物中上。如垢取器因障碍觉知作用。如器垢因作慧器功德缺乏故为慧器垢。阿部说为灾难,彼给与故为阿部陀,为破坏因。难道取不适合沙门?适合。显示从顺与相反适合性而说"票食等"等。
自在经注释完毕。
8.欲经注释
78.因圣典说"自欲"故说"除一切菩萨"。因为彼等完全只为利他而行的大悲者为利他欲,不名为义欲,而彼等带来自利的行,也只为利他故。在古注释中说。因为菩萨以利他行满足波罗蜜遇到如是因缘时舍自己给他人因圆满慧波罗蜜,因此此中也说"除一切菩萨即说"。贤即善。因语意故说"柔软细"。恶即劣卑。而彼显示为粗语之体。
欲经注释完毕。
9.资粮经注释;

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

Pātheyyasuttavaṇṇanā niṭṭhitā.

10. Pajjotasuttavaṇṇanā

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

Pajjotasuttavaṇṇanā niṭṭhitā.

11. Araṇasuttavaṇṇanā

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

Araṇasuttavaṇṇanā niṭṭhitā.

Chetvāvaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Devatāsaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

2. Devaputtasaṃyuttaṃ

1. Paṭhamavaggo

1. Paṭhamakassapasuttavaṇṇanā



我来为您直译这段巴利文：
79.信系资粮即信名为有情以死亡方式行大道入大旷野跃入大险处系食粮包准备粮食。如何说"生起信"等。此说即"信系资粮"此偈句为世尊所说。吉祥即被作福者所亲近被彼等所获得故为吉祥。自在为资具。因应住故为处,住所家园的意思。牵引即随欲引导人到彼处彼处。
资粮经注释完毕。
10.光明经注释
80.照明彼彼平不平故为光明。灯除暗而现前显示色形,如是慧光除无明暗而显示诸法的胜义色。如觉醒婆罗门即如觉醒漏尽婆罗门。因为彼达念慧圆满故一切时都觉醒。牛即牛种。此为牡牛母牛的通称。业即作为处所格。活命为命,与命俱为有命。因此说"与业俱命",意为作农商等业而活命。与牛群俱即与牛群俱。无彼不生农业等,因牛乳成就和耕运重担成就而农业某些商业等成就。有情身即以食物为生的有情身虽从耕作别作活命也以耕活命为根本因为彼为果成就因。威仪为动作活动的方便。"耕"说为"犁耕业"。
光明经注释完毕。
11.无诤经注释
81.以此叫故为诤,即贪等。因被彼征服故有情种种叫哀恸。而彼们完全无此诤故为无诤。无烦恼漏尽者。已住为已住梵行。自由即自在性。因此说"非奴性"。沙门即寂静恶沙门故说"漏尽沙门"。凡夫贤善时以世间遍知,有学前分以世间遍知,观察以世出世间遍知遍知应遍知三地五蕴区别。而漏尽者为已遍知应遍知。如是彼们为主而受用。说"礼彼住立",而应礼性以戒具足故说"住立即住戒"。此即此世。刹帝利即相说故说"不仅刹帝利"等。
无诤经注释完毕。
断品注释完毕。
显扬真义三藏注释
天人相应注释隐义显示完毕。
2.天子相应
1.第一品
1.第一迦叶经注释

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

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

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

Paṭhamakassapasuttavaṇṇanā niṭṭhitā.

2. Dutiyakassapasuttavaṇṇanā



我来为您直译这段巴利文：
82.天的子为天子。因天无生者生所生关系故如何说此天子故说"因为天"等。"不显著说为某"此依多数说。因为显著者有处也说"某"。在下天相应中说"不显著某天"而此说"显著天子"。如是取彼迦叶为姓名,而彼依前生成就共称。教诫为教,彼为教。比丘解释即比丘词的解释。比丘教诫即带来比丘性的教诫。如果不曾听,如何说此问?依从他处所闻说问,非从世尊面前所闻性。
彼等即如所说三种补特伽罗。因"欲说等"此处举第四。其中从初三者世尊不作问的重担因缺一支和缺二支,但对第四者因两支圆满故作重担故说"而此"等。
偈中"善说"为受格中的属格故说"应学善说"。学习依四谛等佛语名为学习四种语善行故说"应学依四谛等...等"。以限定遮除彼对治。应亲近即应亲近应修应多作。三十八种业处即以彼为观慧基础置于心而说。如是说"以第二句说增上慧学"。而读"以第二句增上心学以心寂止增上慧学"者,应见彼等以句取三十八种业处只为纯止业处。如是"以八定方式"此如何说?"说彼以观立定方式"如是说。如是作"以第二句说增上慧学"此语成立。学习名为亲近故说"修习的意思"。亲近即亲近奉侍。而彼显示以未闻听闻取业处等方式而说"彼也"等。说增上戒学以相收取方法。因语善行为戒自性故以彼摄取而取同相身善行和其他。此中以增上戒学说心远离,以增上慧学说依远离,以增上心学说身远离,而身远离以自体在圣典中取故应见三种远离的显示。其余易知。
第一迦叶经注释完毕。
2.第二迦叶经注释;

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

Dutiyakassapasuttavaṇṇanā niṭṭhitā.

3. Maghasuttavaṇṇanā

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

Maghasuttavaṇṇanā niṭṭhitā.

4. Māgadhasuttavaṇṇanā

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

Māgadhasuttavaṇṇanā niṭṭhitā

5. Dāmalisuttavaṇṇanā

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

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

Dāmalisuttavaṇṇanā niṭṭhitā.

6. Kāmadasuttavaṇṇanā



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83.以二禅即以所缘相和现观相二禅。以业处解脱即以修习业处所得解脱。由此说分断与镇伏解脱。因师教是心的内故为心的意,随得为得意。而彼以义即为他性故说"阿罗汉"。欲得彼者因欲见贪等必须断除性,因彼不在时不成就,在时成就故以生起方式随依止,而以何等依止此也以彼名为依止故说"无依止"等。阿罗汉以应称赞义为称赞彼故为阿罗汉功德。欲得阿罗汉者应欲前分行道。其中最先业处专修,此处未取故说"传承法为前分"。其中传承法即闻法。
第二迦叶经注释完毕。
3.摩伽经注释
84.摩伽即帝释此名随前生。即彼即帝释。以行即侍奉父母等行法。其他即克服依成熟恶法。阿修罗即因陀罗敌对的阿修罗。
摩伽经注释完毕。
4.摩揭陀经注释
85.第四经义已说即天相应中已注释义,因此此处意为不应说义。
摩揭陀经注释完毕。
5.陀摩利经注释
86.以彼因即以彼作因的精进,意为因精进作。任何小或大或劣或胜有。长精勤即长时精进发起。作用终即作用完成。如是即如阿罗汉生起前,彼后也如是"智精勤"以为如动摇法而说坚固精进。但为现法乐住等义作精进是应欲。
不杂即不混因如是未在他处来。因此说"因为世尊"等。若如是为何只在此说故说"但此"等。住处即河名为无住岸,于彼应住处。
陀摩利经注释完毕。
6.迦摩陀经注释

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

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

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


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87.前瑜伽行者即前为瑜伽行者在前身修习专注。此者据说在迦叶世尊教中出家后多千年行沙门法,但未生起殊胜。为显示彼义及因故说"因重烦恼"等。一向清净即如何带来殊胜,如是一向清净完全无染。以戒定即如何戒向上向上带来殊胜及通达分,如是正善置心善圆满心。如是彼俱故说"具足"。住立自性即因有学性以如所证法不动性住立自性。我取喜时天子将说"喜难得"故世尊说"喜为乐因"故说"为上举问"。出家树下住者或露地住者名为具足无家,但住坐卧处如何故说"七层"等。四资具知足即修习成就于四资具知足。由此显示以心寂止得喜。心寂止修习即心烦恼寂止作修习,以作意为第六诸根无染着性作特别心寂止修习乐意为结合。
此中以根寂止心定圆满因根修习远离心定的作障碍。以增上心定四资具知足特别清净圆满因资具无得得性舍性。但如说知足者如所受持戒清净达圆满,如是者于四谛业处相应以道次第完全断烦恼成为见涅槃故显示此义以"彼等日夜"等。岂不去?必定去因舍离圣道修习正行难作性故疑虑说。因此说"而此难行世尊不平道"。
其中一些说"而此即天子。因彼闻世尊'圣者去'语而说'难行世尊'等",彼不合理。因"此实"等也显为彼同义词,因此"以何道圣者去"汝所说,而此说"难行世尊不平道"天子。圣道虽有时也说极苦行道,而彼依前分行道,但此极易行因远离一切烦恼难行因远离身恶行等不平贪等不平故不平。因此说"依前分行道"等。彼即圣道。因圣道以增上戒学等应禁部分有多险难。如是说即如是说"难行不平"。


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

Kāmadasuttavaṇṇanā niṭṭhitā.

7. Pañcālacaṇḍasuttavaṇṇanā

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

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

Pañcālacaṇḍasuttavaṇṇanā niṭṭhitā.

8. Tāyanasuttavaṇṇanā



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下头即以不升起而为下向头部。因为在善支中正见为头部因最上,而彼非圣者堕落不升起因邪行。因此说"以慧头"等。非圣道即邪道。因此说"不平道"。彼因道非圣者舍弃不从圣者道到达而堕入恶道及一切轮回苦。即彼即此非圣者任何时也不能去的道对圣者清净有情以完全证得成平。因具身不平等故在不平有情身中因彼等完全断故一切处即平。
迦摩陀经注释完毕。
7.般遮罗旃陀经注释
88.狭迫即以压迫贪烦恼等的压迫性为最狭迫。因为极如垃圾处的盖障狭迫为所欲。因为彼难取如大迦叶等在彼无时欲功德狭迫即无处。处即禅的名因无盖障狭迫。因以无狭迫性禅此说"处",而彼因极无狭迫处性为观基础。如是在圣典说"得"等。其中得即得获得。广慧即大慧,意为有慧。觉即觉通达。隐退而上,或隐退者上故为隐退上。因慢随眠方式高举性隐退名为已断慢。获得即即使在欲功德狭迫也"此等欲功德对我等何为"而克服彼们以得涅槃获得正念。以彼相应出世间定也善定。
据说此天子在此前身为得初禅后从彼死生于梵众中在彼享受禅乐从彼死现今生于欲有,因此赞叹彼禅"如是名为得禅乐世尊"以彼功德赞叹世尊说"实在狭迫"偈。然后世尊如对六百八十万由旬高须弥山王依比芥子不为何物,如是对无量无边佛功德依色界初禅不为何物而显示以"彼等念"等宣说无上功德证得。其中念即与观念俱圣道念。善定即以世间定及出世间定善定。因为彼等极善定,非只得禅者因不动法性。一些说"善定业"读法而说"道定"义。
般遮罗旃陀经注释完毕。
8.多耶那经注释

89. Atītajātiyaṃ sayaṃkāravasena tāya diṭṭhiyā uppāditattā pubbe titthakaro. Tenāha ‘‘diṭṭhi uppādetvā’’ti. Apare āhu ‘‘ayaṃ me satthāti gahaṇavasena titthakaro assa atthīti pubbe titthakaro, atītattabhāve titthakarasāvako’’ti. Te ‘‘diṭṭhiṃ uppādetvāti tassa satthuno diṭṭhiṃ ādāya gahetvāti attho’’ti vadanti. Titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa micchāvādassa abhāvato. Titthe niyuttāti titthikā, te eva titthiyāti vuttā ka-kārassa ya-kāraṃ katvā. Tassāti yathāvuttassa kalyāṇakammassa. Nissandenāti phalabhāvena. Vīriyappaṭisaṃyuttāti vīriyadīpanāti attho.

Aniyamitaāṇattīti aniyamavidhānaṃ aniyamavasena vidhivacanaṃ. Taṇhāsotanti taṇhāppabandhanaṃ. Nīharāti samehi pajaha. Ekattanti ekaggaṃ. Tenāha ‘‘jhāna’’nti. Upapajjatīti na uppajjati na pāpuṇātīti āha ‘‘na paṭilabhatī’’ti. Na osakkeyyāti na saṅkocaṃ āpajjeyya. Gharāvāsato paribbajanaṃ parito apagamoti paribbajo. Pabbajitavatasamādānassa adaḷhatāya ca tattha ca asakkaccakiriyāya sithilagahitā. Atirekanti pabbajjāya purimakālatopi adhikaṃ. Uparīti uparūpari. Dukkaṭaṃ akatameva seyyoti duccaritaṃ nāma sabbena sabbaṃ akatameva hitāvahaṃ.

Yaṃ kiñcīti yaṃ kiñci kammaṃ. Sithilaṃ katanti asakkaccakāritāya sithilaṃ katvā pavattitaṃ. Evarūpamevāti evarūpaṃ parāmaṭṭhasāmaññasadisameva pacchānutāpacariyādipaṭibhāgato. Saṃkiliṭṭhameva taṇhāsaṃkilesaupakkiliṭṭhattā. Āsaṅkitaparisaṅkitantiādito samantatopi parehi saṅkitaṃ. Brahmacariyassa ādi ādibrahmacariyaṃ, tattha niyuttāti ādibrahmacariyikā, maggabrahmacariyassa pubbabhāgapaṭipadāti attho. Tenāha ‘‘maggabrahmacariyassa ādibhūtā’’ti. Pubbapadhānabhūtāti paṭhamārambhabhūtā.

Tāyanasuttavaṇṇanā niṭṭhitā.

9. Candimasuttavaṇṇanā

90. Vimāne gahite taṃnivāsīpi gahito hotīti vuttaṃ ‘‘candavimānavāsī devaputto’’ti. Sabbadhīti sabbasmā duggaṭṭhānā vippamuttosi bhagavā tvaṃ, tasmā mayhampi ito sambādhaṭṭhānato vippamokkhaṃ karohīti adhippāyo. Tenāha ‘‘tassa me saraṇaṃ bhavā’’ti. Lokānukampakāti sabbassa lokassa anuggahā, tasmā tuyhampi etassapi candassa. Tādisā evāti samānā eva. Pamuñcasīti pamuñcittha. Tenāha ‘‘atītatthe vattamānavacana’’nti.

Candimasuttavaṇṇanā niṭṭhitā.

10. Sūriyasuttavaṇṇanā



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89.因过去生以自作方式由彼见生起故前为渡主。因此说"生起见"。其他说"以'此是我师'执取方式渡主有此故前为渡主,在过去身为渡主弟子"。彼等说"生起见即取彼师见意"。渡名为六十二见因超过彼无邪说。从事于渡为渡徒,彼等即说为渡者以ka音变为ya音。彼即如所说善业。以流出即以果性。与精进相应即显示精进意。
未限定命令即无限定规定以无限定方式规定语。爱流即爱相续。除即平息舍断。一性即一境。因此说"禅"。生即不生不到达故说"不获得"。不退即不陷入退缩。离家为遍离故为遍离。因出家行受持不坚及于彼不恭敬作故松弛执取。过分即比出家前时更多。向上即上上。恶作完全不作为善即恶行名为完全不作有利。
任何即任何业。松弛作即因不恭敬作而松弛转起。如是性即如是与所执沙门相似因后悔行等对应。染污即因爱染污污染。疑虑戒备即从始遍一切被他人怀疑。梵行始为始梵行,从事于彼为始梵行者,意为道梵行的前分行道。因此说"为道梵行的始"。前精进性即初发起性。
多耶那经注释完毕。
9.月天子经注释
90.取宫殿时彼住者也被取故说"月宫殿住天子"。一切处即从一切苦处解脱你世尊,因此为我从此狭处作解脱为意。因此说"为我归依"。悲愍世间即怜悯一切世间,因此对你对此月也。如是即相同。解即已解。因此说"过去义现在语"。
月天子经注释完毕。
10.日天子经注释

91.Andhabhāvakaraṇeti lokassa andhakaraṇetipi apare. Tenāha ‘‘tamasī’’ti. Virocatīti vijjotati. Kāmaṃ devaputtavasena paṭhamaṃ devatā uddhaṭā, rāhuno pana payogo tassa vimāneti āha ‘‘maṇḍalīti maṇḍalasaṇṭhāno’’ti. Vadati tadā mukhena gahitattā. Mukhena gahaṇañcettha ‘‘gilī’’ti adhippetaṃ, na ca ajjhoharaṇanti āha ‘‘gilīti vadatī’’ti. Idāni tassa mukhena gahaṇasamatthataṃ dassetuṃ ‘‘rāhussa hī’’tiādi vuttaṃ. Sotiādi tassa candimasūriyānaṃ gahaṇakāraṇadassanaṃ. Adhivatthā devatāti candimasūriyānaṃ paricārakadevatā. Veganti javaṃ. So hi kenaci abhimukhaṃ atidunnivāro kammaniyāmasiddho. Matthakanti kaṇṭhassa uparimadesaṃ. Keci ‘‘sīsamatthakamevā’’ti vadanti. Nikkhameyya vegassa tikkhasīghathāmabhāvato. Ākaḍḍhitvāti attano gamanadisābhimukhaṃ ākaḍḍhitvā. Nanti rāhuṃ. Uddhaṃ ullaṅghetukāmampi onameyya. Padadvayenapi so mahāsarīro mahābalo, candimasūriyānaṃ pana gamanavego tena sabbathāpi dunnivāriyovāti dasseti. Vimānenāti candaggahe candavimānena, sūriyaggahe sūriyavimānena ubhinnampi vimānena saheva. Amāvāsiyañhi dve vimānāni yojanamattantaritāni hutvā saheva pavattanti. Yadi dvepi devaputtā sotāpattiphalaṃ pattā, atha kasmā sūriyasutte eva ‘‘pajaṃ mama’’nti vuttaṃ, na candasutteti? ‘‘So ca kira na cirasseva tato cavitvā aññattha nibbatto, aññā eva ca devatā tattha vasi, yasmiṃ candaggahe bhagavā taṃ gāthaṃ abhāsi, na tathā sūriyo, aparabhāge pana tatthapi kālena kālaṃ rāhuggaho hotī’’ti vadanti.

Sūriyasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Anāthapiṇḍikavaggo

1. Candimasasuttavaṇṇanā

92. Pabbatataṭā sandamāno tathārūpo nadīnivattanapadesopi sambādhaṭṭhānatāya kaccho viyāti āha ‘‘pabbatakacchepī’’ti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tasmiṃ yogato ekaggacittā idha ekodī. Paṭipakkhato attānaṃ nipayanti visodhentīti nipakā, paññavanto. Tenāha ‘‘ekaggacittā cevā’’tiādi. Kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā sarantīti satā. Tenāha ‘‘satimanto’’ti. Sotthiṃ gamissantīti yathāvuttapadese magā sotthimanupaddavena vattissanti, evaṃ jhānalābhino sotthiṃ kilesehi anupaddutā vattissanti. Ayaṃ kira devaputto brahmaloke nibbānasaññī, tasmā evamāha. Bhagavā ‘‘ayaṃ devaputto anibbānagāmī samāno nibbānagāmisaññī, handassa nibbānagāmino dassemī’’ti dutiyaṃ gāthamāha. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā paratīrabhāvato paratīranti nibbānaṃ. Ambuni jāto ambujo, maccho. Suttajālaṃ chinditvā macchā viya kilesajālaṃ bhinditvā gamissantīti.

Candimasasuttavaṇṇanā niṭṭhitā.

2. Veṇḍusuttavaṇṇanā

93.Payirupāsiyāti payirupāsahetu. Sikkhantīti tissopi sikkhā sikkhanti. Siṭṭhipadeti kilesānaṃ sāsanato vaṭṭadukkhaparittāsanato ca siṭṭhisaññite yathānusiṭṭhaṃ paṭipajjitabbato pade, saddhammeti attho. Tenāha ‘‘anusiṭṭhipade’’ti. Tattha anusiṭṭhīti saddhammo. Kāleti yuttapattakāle. Appamādonāma samathavipassanābhāvanā.

Veṇḍusuttavaṇṇanā niṭṭhitā.

3. Dīghalaṭṭhisuttavaṇṇanā

94.Tathevapaññāyīti dīghalaṭṭhitveva paññāyi, tathāsamaññā eva ahosi.

Dīghalaṭṭhisuttavaṇṇanā niṭṭhitā.

4. Nandanasuttavaṇṇanā



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91.在作盲处即其他说在作世间盲。因此说"暗"。照即光耀。虽然依天子方式首先举天,但罗睺的运作彼宫殿故说"轮为轮形"。说因当时以口取。以口取此中意为"吞",非吞食故说"吞即说"。现在为显示彼以口取能力故说"因为罗睺"等。彼等为显示彼月日取因。住居天即月日的侍者天。速即疾。因彼以任何对面极难阻业法成就。顶即颈上处。一些说"只头顶"。出因速的锐快力性。拉即拉向自己去处方向。彼即罗睺。欲向上跃也应下降。以二句显示彼大身大力,但月日行速以彼一切方式难阻。以宫即月蚀时以月宫,日蚀时以日宫与两宫俱。因为新月时二宫相距一由旬而俱行。若两天子得预流果,何故只日经说"我生"非月经?"说彼据说不久从彼死生他处,而其他天住彼处,于彼月蚀时世尊说彼偈,日不如是,但后时彼处也时时罗睺蚀"。
日天子经注释完毕。
第一品注释完毕。
2.给孤独品
1.月天子经注释
92.山麓流水如是性河流住处也因狭处性如角故说"于山角"。以对治远离性和最上性故独起为一境,从彼瑜伽故一境心此为一境。从对治净化自己故为贤,有慧。因此说"一境心及"等。以殊胜念忆念身等差别所缘故为念。因此说"具念"。将安去即如所说处鹿将无难安住,如是得禅者将安无烦恼难住。据说此天子于梵界想涅槃,因此如是说。世尊"此天子非涅槃道而有涅槃道想,且我显示彼涅槃道者"说第二偈。因四暴流或轮回大暴流彼岸性故彼岸为涅槃。水生为水生,鱼。如鱼断线网将去如是破烦恼网将去。
月天子经注释完毕。
2.温度经注释
93.亲近即因亲近。学即学三学。于教处即因教导烦恼令轮回苦恐惧名为教以如教导应行故处,意为正法。因此说"教导处"。其中教导即正法。时即适当得时。不放逸名为止观修习。
温度经注释完毕。
3.长杖经注释
94.如是显即显为长杖,如是名称。
长杖经注释完毕。
4.欢喜园经注释;

95. Natthi etassa āvaṭṭaṃ āvaraṇanti anāvaṭaṃ. Rukkho vā pabbato vāti sattānaṃ pakaticakkhussa āvaraṇabhūto rukkho viya pabbato viya ca abhibhavituṃ samattho ñeyyāvaraṇo natthi. Kathaṃvidhanti kathaṃsaṇṭhitaṃ, kathaṃpakāraṃ vā. Dukkhanti vaṭṭadukkhaṃ.

Nandanasuttavaṇṇanā niṭṭhitā.

5. Candanasuttavaṇṇanā

96.Heṭṭhāti kāmabhave. Tattha hi paribbhamantassa patiṭṭhā dullabhā yebhuyyena tattha sattā nimuggā eva honti, tasmā heṭṭhā appatiṭṭho saṃsāro. Uparīti mahaggatabhave. Tattha hi nibbattassa nibbānaṃ āruhituṃ ālambanā dullabhā, jhānābhiratiyā tattheva nikanti tesaṃ balavatī hoti, tasmā upari anālambano saṃsāro. Pesitattoti nibbānaṃ pati pesitacitto. Tayo kammābhisaṅkhārāti puññābhisaṅkhārādayo tayo abhisaṅkhārā. Tena ‘‘nandīpubbako kammabhavo’’ti vatvā ‘‘nandiṃ janetvā’’ti vutto. Kāmasaññāsīsena kāmacchandassa gahaṇaṃ, kāmacchandapamukhāni ca orambhāgiyasaṃyojanāni gahitānīti āha ‘‘kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanānī’’ti. Rūpabhavo rūpaṃ bhavapadalopena. Rūpabhavaggahaṇena cettha sesabhavassapi gahaṇaṃ. Tassa saṃyojanaggahaṇena pañca uddhambhāgiyasaṃyojanāni gahitāni. Mahogheti saṃsāramahoghe. Tesanti kāmabhavādīnaṃ gahaṇena bhavabhāvena tadekalakkhaṇatāya. Arūpabhavo gahito lakkhaṇahāranayena. Sesaṃ suviññeyyameva.

Candanasuttavaṇṇanā niṭṭhitā.

6. Vāsudattasuttavaṇṇanā

97.Chaṭṭhaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

Vāsudattasuttavaṇṇanā niṭṭhitā.

7. Subrahmasuttavaṇṇanā



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95.无此回转障碍为无障。树或山即如对众生自然眼为障碍的树如山一样能胜过所知障不存在。何种即何形,或何类。苦即轮回苦。
欢喜园经注释完毕。
5.旃檀经注释
96.下即欲有。因彼中轮转者立足难得大多彼处众生只是沉没,因此下无立足轮回。上即广大有。因彼中生者登涅槃所缘难得,以禅喜彼处彼等爱着强,因此上无所缘轮回。遣意即对涅槃遣心。三业行即福行等三行。因此说"喜前业有"后说"生喜"。以欲想为首取欲贪,及以欲贪为首取得下分结故说"以取欲想取五下分结"。色有色以省略有字。以取色有此处也取余有。以取彼结取五上分结。大暴流即轮回大暴流。彼等即以取欲有等以有性一相性。取无色有以相取道理。余易知。
旃檀经注释完毕。
6.婆修达多经注释
97.第六在下天相应注释已说义。
婆修达多经注释完毕。
7.善梵经注释

98.Subrahmāti tassa devaputtassa nāmaṃ. Tassa satthu santikūpasaṅkamanassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Tadeva sokaṃ tassa devaputtassa aṭṭhuppatti. Accharāsaṅghaparivutoti sahassamattena accharāsaṅghena parivuto. Nandanakīḷikanti nandanavanakīḷikaṃ. Hatthaṃ āgacchatīti hatthagayhupago hoti. Ganthentīti ettha mālāveṭhanampi khiḍḍāpasutatāyāti daṭṭhabbaṃ. Aññathā pupphāniyeva tāya tāya cittassa vasena mālābhāvena hatthaṃ upagacchantīti. Upacchedakakammavasenāti tasmiṃ devaloke āyusese sati eva tassa pana upaghātakassa laddhokāsassa pāpakammassa vasena. ‘‘Pahāro’’ti divasassa tatiyo bhāgo vuccati, tasmā ekappahārenevāti ekavelāyamevāti attho.

Piyavatthukasokenāti piyavatthunimittakena sokena. Ruppamānoti pīḷiyamāno. Sattame divaseti manussagaṇanāya sattame divase. Tatthevāti tasmiṃyeva niraye nibbattitabbaṃ iminā tāhi ca saheva pubbe tassa pāpakammassa katattā. Ruppīti cittasantāsaṃ āpajji. Niddhamitunti nīharituṃ apanetuṃ. Satthu santikaṃ gantvāti tāhi pañcasatāhi accharāhi saddhiṃ bhagavato santikaṃ gantvā.

Idantiattano cittaṃ dasseti āsannapaccakkhabhāvato. Niccanti sadā. Svāyaṃ niccattho adhippāyavasena gahetabboti tattha pahātabbaṃ gahetabbañca dassento ‘‘devaloke’’tiādimāha. Na gahetabbo hetupavattito pubbe tassa utrāsassa abhāvato. Tesūti dukkhesu. Tāni hi hetupaccayehi kattabbato gāthāyaṃ ‘‘kicchesū’’ti vuttāni. Kicchesūti vā kicchanimittaṃ. Yāsañhi payogavipattīnaṃ vasenassa tāni dukkhāni uppajjeyyuṃ, taṃnimittanti attho. Tā hi assa payogavipattiyo gativipattiyo satthu santikaṃ upagamanena hāyeyyuṃ. Nibbattānaṃ diṭṭhānīti nibbattānaṃ vasena diṭṭhāni dukkhāni. Tesu ca dukkhesu. Sabbattha nimittatthe bhummaṃ. Ḍayhamāno viya cittasantāpena.

Cattāripi saccāni bujjhati paṭivijjhatīti bodhi, satiādidhammasāmaggī, tasmā bojjhā bodhito. Sā pana bodhi bhāvanākāreneva pavattati, aññatrasaddayogena ca ‘‘bojjhā’’ti nissakkavacananti tadatthaṃ dassento muñcitvāpadaṃ apekkhitvā ‘‘bojjhaṅgabhāvana’’nti āha. Tapoguṇanti dhutadhammamāha. So hi taṇhāloluppassa tapanato tapo, sayaṃ guṇasabhāvattā guṇasannissayato ca guṇanti. Tenāha ‘‘dhutaṅgasaṅkhātaṃ tapoguṇa’’nti. Sabbe saṅkhāragatā nissajjīyanti etthāti sabbanissaggo, asaṅkhatadhātūti āha ‘‘sabbanissaggāti nibbānato’’ti.

Indriyasaṃvarovapaṭhamaṃ veditabbo paṭipattikkamavasena tasseva paṭhamattā. Taṃ pana paṭipattikkamaṃ dassetuṃ ‘‘indriyasaṃvare hī’’tiādimāha. Nippariyāyato maggapariyāpannā eva bojjhaṅgāti āha ‘‘sahavipassanāya bojjhaṅge’’ti. Tassāti tathābhāvena tassa yogino. Yasmā devaputtassa satthā taṃ gāthaṃ vatvā upari ca saccāni pakāsesi, tasmā vuttaṃ ‘‘bhagavā catusaccavasena desanaṃ vinivattesī’’ti. Devaputto sotāpattiphale patiṭṭhahīti kāmaṃ tasseva visesādhigamo idhāgato, pañcasatamattāhi pana accharāhi saddhiṃ sotāpattiphale patiṭṭhahīti veditabbaṃ. Tenāha mahāsatipaṭṭhānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 

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98.善梵为彼天子名。显示彼往世尊处因说"据说彼"等。彼愁即彼天子缘起。众妙女围绕即为约千众妙女围绕。欢喜游戏即欢喜园游戏。来手即成可握手。结即此中应见花鬘编织也因嬉戏专注。否则花只以彼彼心力成为花鬘来手。以断业力即彼天界寿余存时以彼获得机会恶业力。"昼分"说为日三分,因此一昼分即一时意。
以爱事愁即以爱事缘愁。恼即迫。第七日即人计第七日。彼处即应生彼地狱因此与彼等俱前作彼恶业。恼即生心惊恐。驱出即驱除去除。往世尊处即与彼五百妙女俱往世尊处。
此即显示自心因近现前性。常即恒。此常义应以意趣取故显示彼处应断应取说"天界"等。不应取因以因生前彼无恐惧。彼等即诸苦。因彼等以因缘作故偈说"苦"。或苦即苦缘。因随何等行败坏彼等苦生,缘彼意。因彼等彼行败坏趣败坏以往世尊处应减。生见即以生见诸苦。于彼等苦。一切处缘义处格。如烧以心热恼。
觉悟通达四谛故觉,念等法和合,因此从觉从觉。彼觉只以修习行,以离声结合"从觉"为离格词故显示彼义期待舍词说"觉支修习"。苦行德即说头陀法。因彼烧爱欲故苦行,自德性及依德故德。因此说"名为头陀苦行德"。一切行去舍此故一切舍,无为界故说"一切舍即从涅槃"。
根律仪为首应知因修习次第彼为首性。显示彼修习次第说"因根律仪"等。无譬喻唯道摄觉支故说"俱观觉支"。彼即如是性彼瑜伽者。因世尊对天子说彼偈上显谛故说"世尊以四谛结束说法"。天子住预流果虽彼胜证此来,应知与约五百妙女俱住预流果。因此大念处经注释说。

1.106) ‘‘so desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsī’’ti.

Subrahmasuttavaṇṇanā niṭṭhitā.

8. Kakudhasuttavaṇṇanā

99. ‘‘Nandāmī’’ti vutte nandī nāma pabbajitassa malanti codetukāmo devaputto ‘‘nandasī’’ti pucchi. Athassa bhagavā taṃ paṭikkhipanto ‘‘kiṃ laddhā’’ti? Āha. Tena ‘‘tayā mama adhippetanandiyā idha paccayo eva natthi, kuto sā nandī’’ti dasseti. Tenāha ‘‘tuṭṭhi nāmā’’tiādi. Atha devaputto nandiyā asati sokena bhavitabbaṃ, soko ca pabbajitassa malanti codento āha ‘‘tena hi, samaṇa, socasī’’ti. Bhagavā tampi paṭikkhipanto ‘‘kiṃ jīyitthā’’tiādimāha. Kiṃ maṃ jinātīti attho?

Yadi te nandisokā na santi hāsavatthuno lābhassa jāniyā ca abhāvato, ekavihārino pana aratiyā bhavitabbanti āha – ‘‘kacci taṃ ekamāsīnaṃ, aratī nābhikīratī’’ti. Tasmimpi bhagavatā paṭikkhitte atha nesampi nandisokāratīnaṃ abhāve kāraṇaṃ pucchanto ‘‘kathaṃ tva’’nti gāthamāha? Athassa bhagavā taṃ kāraṇaṃ pavedento ‘‘aghajātassā’’ti gāthamāha. Tattha aghajātassāti aghe jātassa. Tenāha ‘‘vaṭṭadukkhe ṭhitassā’’ti. Jātataṇhassa appahīnataṇhassa vaṭṭadukkhaṃ āgatameva kāraṇassa appahīnattā. Tasseva hi kāraṇassa appahīnataṃ dassento ‘‘dukkhī sukhaṃ patthayatīti hi vutta’’nti āha. Dukkhappavattiyā sāpi taṇhāppavatti tena dassitā. Itītiādinā vuttamevatthaṃ nigamanavasena dasseti.

Kakudhasuttavaṇṇanā niṭṭhitā.

9. Uttarasuttavaṇṇanā

100.Navamanti uttarasuttaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

Uttarasuttavaṇṇanā niṭṭhitā.

10. Anāthapiṇḍikasuttavaṇṇanā

101. Dasame kāmaṃ devatāsaṃyuttepi ‘‘idaṃ hi taṃ jetavana’’ntiādinā imā eva gāthā āgatā. Tattha ‘‘aññatarā devatā’’ti nidānaṃ āropitaṃ. Heṭṭhā āgatanayattā eva hi potthakesu na likhitaṃ, idha pana devaputtasaṃyutte ‘‘anāthapiṇḍiko devaputto’’ti nidāne nigame ca āgataṃ, tattha devaputtena satthu vuttappakāraguṇapavedanavasena vuttaṃ. Satthā pana bhikkhūnaṃ tamatthaṃ pavedento ‘‘aññataro devaputto’’ti āha. Tathā pavedane pana kāraṇaṃ dassento ‘‘ānandattherassā’’tiādimāha. Anumānabuddhiyāti anumānañāṇassa. Ānubhāvappakāsanatthanti baladīpanatthaṃ.

Anāthapiṇḍikasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Nānātitthiyavaggo

1. Sivasuttavaṇṇanā

102.Tatiyavaggassa paṭhamanti tatiyavagge paṭhamasuttaṃ. Vuttatthameva heṭṭhā satullapakāyikavagge paṭhamasutte.

Sivasuttavaṇṇanā niṭṭhitā.

2. Khemasuttavaṇṇanā

103.Paṭhamaṃyevāti jarāmaraṇādibhāvato pageva. Balavacintanaṃ cintetīti yathā sākaṭiko ajānitvā visame magge sakaṭaṃ pājento akkhe chinne patikātuṃ avisahanto dukkhī dummano balavacintanaṃ cinteti, mahantaṃ cittasantāpaṃ pāpuṇāti, evaṃ adhammavādī maccumukhaṃ patto balavacittasantāpaṃ pāpuṇāti, tasmā dhammacariyāya nappamajjitabbanti.

Khemasuttavaṇṇanā niṭṭhitā.

3. Serīsuttavaṇṇanā



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1.106"彼在说法终时与五百妙女俱住预流果已固定彼成就而去天界"。
善梵经注释完毕。
8.迦俱陀经注释
99.说"我欢喜"时天子欲呵欢喜名为出家者垢故问"你欢喜?"。然后世尊否定彼说"得何?" 。因此显示"你以为我这里欢喜因缘也无,何况彼欢喜"。因此说"名为喜"等。然后天子在无欢喜时应有愁,而愁为出家者垢而呵说"那么,沙门,你愁吗?"。世尊否定彼也说"失何"等。意为何胜我?
若你无欢愁因无喜事得失,但独住者应有不乐故说"独坐你,不乐不迫害吗?"。彼也世尊否定后问彼等无欢愁不乐因说"你如何"偈?然后世尊显示彼因说"苦生"偈。其中苦生即生于苦。因此说"住轮回苦"。生爱未断爱轮回苦已来因未断因。因为显示彼因未断说"因说苦者求乐"。以苦转起彼爱转起被彼显示。以此等以结论方式显示已说义。
迦俱陀经注释完毕。
9.郁多罗经注释
100.第九即郁多罗经在下天相应注释已说义。
郁多罗经注释完毕。
10.给孤独经注释
101.第十虽在天相应也以"此实此祇园"等此等偈来。彼处配"某天"为缘起。因下来道理在书中未写,但此在天子相应"给孤独天子"为缘起和结论来,彼处以天子对世尊所说功德显示方式说。但世尊向比丘显示彼义说"某天子"。显示如是显示因说"阿难长老"等。推理智即推理智。显示威力即显示力。
给孤独经注释完毕。
第二品注释完毕。
3.种种外道品
1.尸婆经注释
102.第三品第一即第三品第一经。在下天众品第一经已说义。
尸婆经注释完毕。
2.克玛经注释
103.最初即从老死等状态之前。思大思即如车夫不知于不平道驱车轴断时不能修理成苦意大思,得大心苦恼,如是非法说者到死口得大心苦恼,因此不应放逸法行。
克玛经注释完毕。
3.思黎经注释

104.Yaṃdānaṃ demīti yaṃ deyyadhammaṃ parassa demi. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhu abhibhavanto tassa adhipati hutvā demi tena anākaḍḍhanīyattā. ‘‘Na dāso na sahāyo’’ti vatvā tadubhayaṃ anvayato byatirekato dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dāso hutvā deti taṇhāya dāsabyassa upagatattā. Sahāyo hutvā deti tassa piyabhāvāvissajjanato. Sāmī hutvā deti taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Sāmiparibhogasadisā hetassāyaṃ pavattatīti.

Atha vā yo dānasīlatāya dāyako puggalo, so dāne pavattibhedena dānadāso dānasahāyo dānapatīti tippakāro hotīti dasseti. Tadassa tippakārataṃ vibhajitvā dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Dātabbaṭṭhena dānaṃ, annapānādi. Tattha yaṃ attanā paribhuñjati taṇhādhipannatāya, tassa vase vattanato dāso viya hoti. Yaṃ paresaṃ dīyati, tatthapi annapānasāmaññena idaṃ vuttaṃ ‘‘dānasaṅkhātassa deyyadhammassa dāso hutvā detī’’ti. Sahāyo hutvā deti attanā paribhuñjitabbassa paresaṃ dātabbassa ca samasamaṭṭhapanena. Pati hutvā deti sayaṃ deyyadhammassa vase avattitvā tassa attano vase vattāpanato.

Aparo nayo – yo attanā paṇītaṃ paribhuñjitvā paresaṃ nihīnaṃ deti, so dānadāso nāma tannimittanihīnabhāvāpattito. Yo yādisaṃ attanā paribhuñjati, tādisameva paresaṃ deti, so dānasahāyo nāma tannimittanihīnādhikabhāvavissajjanena sadisabhāvāpattito. Yo attanā nihīnaṃ paribhuñjitvā paresaṃ paṇītaṃ deti, so dānapati nāma tannimittaseṭṭhabhāvappattito. Kammasarikkhako hi vipāko, tasmā devaputto ‘‘dānapatī’’ti vadanto ‘‘ahaṃ tādiso ahosi’’nti dasseti.

‘‘Catūsu dvāresu dānaṃ dīyitthā’’ti pāḷiyaṃ saṅkhepato vuttamatthaṃ vitthāretvā dassetuṃ ‘‘tassa kirā’’tiādi vuttaṃ. Dānanti yiṭṭhaṃ, tañca kho sabbasādhāraṇavasena katanti āha ‘‘samaṇa…pe… yācakāna’’nti. Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā. Bhovādinoti jātimattabrāhmaṇe vadati. Nālattha buddhasuññattā tadā lokassa. Duggatāti dukkhajīvikakappakā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Kasivāṇijjādijīvikaṃ anuṭṭhātuṃ asamatthā idha ‘‘kapaṇā’’ti adhippetāti āha ‘‘kāṇakuṇiādayo’’ti. Pathāvinoti addhikā. Vanibbakāti dāyakānaṃ guṇakittanakammaphalakittanavasena yācakā seyyathāpi naggādayo. Tenāha ‘‘iṭṭhaṃ dinna’’ntiādi. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ. Sarāvamattanti yāgubhattādivasena. Yathā gāmalābho gāme uppajjanako āyalābho, evaṃ tattha dvāralābhoti āha ‘‘tattha uppajjanakasatasahasse’’ti. Mahantataraṃ dānaṃ adaṃsu aññassapi dhanassa viniyogaṃ gatattā. Taṃ sandhāyāti taṃ mahantataraṃ dānaṃ kataṃ sandhāya. Rañño hi tattha dānaṃ itthāgārassa dānena mahatā abhibhūtaṃ viya paṭinivattaṃ hotīti āha ‘‘paṭinivattī’’ti. Kocīti bhummatthe paccattavacanaṃ. Tenāha ‘‘katthacī’’ti. Anekavassasahassāyukakāle tassa uppannattā asītivassasahassāni so rājā dānamadāsīti.

Serīsuttavaṇṇanā niṭṭhitā.

4. Ghaṭīkārasuttavaṇṇanā

105.Catutthaṃ heṭṭhā devatāsaṃyuttavaṇṇanāyaṃ vuttatthameva.

Ghaṭīkārasuttavaṇṇanā niṭṭhitā.

5. Jantusuttavaṇṇanā



我来为您直译这段巴利文：
104.我施何施即我施何应施法予他。成为彼主即善胜彼境贪成为彼主而施因彼不被牵引。说"非仆非友"为显示彼二随顺相反说"因谁"等。成为仆施因到达爱奴役。成为友施因不舍彼爱性。成为主施因从爱奴役解脱自己而胜行。因此彼转如主受用。
或显示凡施性施者人,彼以施行差别为施仆施友施主三种。为显示分析彼三种说"因谁"等。以应施性为施,食饮等。其中因爱胜转在彼力故如仆。施予他们,彼中也以食饮共性此说"成为名为施所谓应施法之仆而施"。成为友施以平等置自应受用及应施他。成为主施因自不转应施法力而令转自力。
另一道理 - 凡自受用胜而施他劣,彼名施仆因得彼缘劣性。凡如自受用如是施他,彼名施友因舍彼缘劣胜性得同等性。凡自受用劣而施他胜,彼名施主因得彼缘最上性。因业相似果,因此天子说"施主"显示"我是如是"。
圣典略说"在四门施施"为显示广说说"据说彼"等。施即祭献,而彼以一切共同方式作故说"沙门...等...乞者"。趣入出家即趣入任何出家。称尊者说只生婆罗门。因当时世间无佛故不得。穷困即难生活维持艰苦活命。因此说"贫穷人"。不能作农商等生活此意为"贫苦"故说"瞎跛等"。行路者即旅人。乞丐即以赞叹施者功德赞叹业果方式乞者如裸行者等。因此说"施祭献"等。一掬量即就稻米等说。一钵量即就粥饭等。如村得为生于村收入得,如是彼处门得故说"生于彼十万"。施更大施因用其他财也。缘彼即缘彼作更大施。因王彼处施如被后宫施大胜如逆故说"逆"。某即处格主格。因此说"某处"。因生于数千年寿时彼王施施八万年。
思黎经注释完毕。
4.陶师经注释
105.第四在下天相应注释已说义。
陶师经注释完毕。
5.生命经注释;

106. Ye vinaye apakataññuno saṃkilesikesu vodāniyesu dhammesu na kusalā yaṃ kiñci na kārino vippaṭisārabahulā. Tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjatīti āha ‘‘akappiye kappiyasaññitāya…pe… uddhaccapakatikā’’ti. Sārābhāvena tucchattā ca naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho. Vikiṇṇavācāti visaṭavacanā, samphappalāpatāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Caṇḍasote baddhanāvāsadisāti etena anavaṭṭhitakiriyataṃ dasseti. Yena samannāgatā sattā ekasmiṃ ṭhāne ṭhātuṃ vā nisīdituṃ vā na sakkonti, ito cito ca vicaranti. Anavaṭṭhitacittāti ekasmiṃ ārammaṇe na avaṭṭhitacittā. Vivaṭaindriyāti asaṃvutacakkhādiindriyā.

Guṇakathāya saddhiṃ kathiyamāno nigguṇassa aguṇo pākaṭo hoti jātimaṇisamīpe ṭhitassa viya kācamaṇino doso. Sukhajīvinoti sukhe ṭhitā. Yathā dāyakānaṃ subharaṃ hoti, evaṃ sukhena akicchena pavattajīvikā. Tenāha ‘‘pubbe bhikkhū’’tiādi.

Attano rucivasena gāmakiccaṃ netīti gāmaṇi, te pana hīḷento vadati ‘‘gāmaṇikā’’ti. Vissajjetvāti sativossaggavasena vissajjetvā kilesamucchāyāti mahicchāsaṅkhātāya taṇhāmucchāya. Sīlavantānaṃyeva hi duppaṭipattiṃ sandhāya devaputto vadati. Vattabbayuttakeyevāti ovādena mayā anuggahetabbameva. Chaḍḍitakāti pariccattā ācariyupajjhāyādīhi. Tato eva anāthā appatiṭṭhā. Petāti vigatajīvitā matā. Yathā petā, tatheva honti attahitāsamatthatāya viññūnaṃ jigucchitabbatāya ca.

Jantusuttavaṇṇanā niṭṭhitā.

6. Rohitassasuttavaṇṇanā



我来为您直译这段巴利文：
106.凡于律不知恩于染污清净法不善任何不作多后悔者。彼等未生掉举生,已生更多广大故说"于非应作想应作...等...掉举性"。因无实质空故如芦故芦,慢故说"举芦即高举芦"。因此说"起空慢"。因慢以胜为胜为等行特别空。以轻躁即以轻躁性,意为爱欲。口粗即口粗暴,意为粗语者。散语即散乱语,因无义语无边语。因此说"不摄语"等。如系急流船因此显示不住作性。由此具足众生不能于一处住或坐,从此彼处行。不住心即于一所缘不住心。开根即不摄眼等根。
与功德语俱说无功德者过失显著如纯宝旁置假宝过失。乐活即住乐。如施者易养,如是安乐无苦活命。因此说"前比丘"等。
以自欲导村事故村长,但轻视说"村长"。舍即以念舍方式舍因烦恼昏即所谓大欲爱昏。因天子只对有戒者恶行说。只应说即只应我教导摄受。弃者即被舍弃阿阇黎和尚等。因此无依无立。鬼即离命死。如鬼如是不能自利因智者应厌恶。
生命经注释完毕。
6.红马经注释

107.Ekokāseti cakkavāḷassa pariyantasaññite ekasmiṃ okāse. Bhummanti ‘‘yatthā’’ti idaṃ bhummavacanaṃ, sāmaññato vuttampi ‘‘so lokassa anto’’ti vacanato visiṭṭhavisayameva hoti. ‘‘Na jāyati na mīyatī’’ti vatvā puna ‘‘na cavati na upapajjatī’’ti kasmā vuttanti āha ‘‘idaṃ aparāparaṃ…pe… gahita’’nti. Padagamanenāti padasā gamanena. Saṅkhāralokassa antaṃ sandhāya vadati upari saccāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ.

Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā. So eva daḷhadhammoti vutto. Tenāha ‘‘daḷhadhanū’’ti. Uttamappamāṇenāti sahassathāmappamāṇena. Dhanusippasikkhitatāya dhanuggaho, na dhanuggahamattenāti āha ‘‘dhanuggahoti dhanuācariyo’’ti. ‘‘Dhanuggaho’’ti vatvā ‘‘sikkhito’’ti vutte dhanusikkhāya sikkhitoti viññāyati, sikkhā ca ettake kāle samatthassa ukkaṃsagato hotīti āha ‘‘dasa dvādasa vassāni dhanusippaṃ sikkhito’’ti. Usabhappamāṇepīti vīsatiyaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vāḷakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti vivaṭasarakkhepapadesadassanavasena sarakkhepakatāvī. Tenāha ‘‘dassitasippo’’ti. ‘‘Katasippo’’ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchāyanti tālacchādiṃ, sā pana ratanamattā, vidatthicaturaṅgulā vā.

Puratthimasamuddāti ekasmiṃ cakkavāḷe puratthimasamuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adandhakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi ‘‘sampatte’’ti padaṃ ānetvā sambandho, tathā ‘‘nāgalatādantakaṭṭhaṃ khāditvā’’ti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokanti attho. Imasmiṃyeva cakkavāḷe nibbatti pubbaparicariyasiddhāya nikantiyā. Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo.

Rohitassasuttavaṇṇanā niṭṭhitā.

7-8. Nandasuttanandivisālasuttavaṇṇanā

108-109. Nandasuttavisālasuttāni sattamaaṭṭhamāni heṭṭhā saṃvaṇṇitarūpattā vuttatthāneva.

Nandasuttanandivisālasuttavaṇṇanā niṭṭhitā.

9. Susimasuttavaṇṇanā



我来为您直译这段巴利文：
107.一处即轮围界边际所谓一处。处格即"何处"此处格语,虽一般说因"彼世界边"说成特殊境。说"不生不死"后又说"不死不生"为何说故说"此再再...等...取"。以足行即以足而行。对行世界边说为欲上显示诸谛。因行世界边为涅槃。
有坚强弓故坚弓者。彼即说坚法。因此说"坚弓"。以最上量即以千力量。因学弓术故执弓,非仅执弓故说"执弓即弓师"。说"执弓"后说"已学"知为已学弓学,学于如是时胜者至最上故说"十二年学弓术"。于牛量即二十杖为牛,于彼牛量处。毛端即毛尖。作手即熟练手。作射即以开射处显示方式为射者。因此说"显术"。某些"作术"。以此射故射,箭。多罗影即多罗覆,彼则一宝量,或四指一掌量。
东海即一轮围界东海。以海头说东轮围界口圆。西海于此也此道理。无戏论性即不迟缓性。到达即以如是疾行者到达。无热池于此也带来"到达"语结合,如是"咬龙藤齿木"于此也。尔时即当彼找世界边时。长寿时即数千年寿时。轮围界世即一般方式单数,意为轮围界世。生于此轮围界因先行成就意乐。于有想同沙门即非唯色法,而显示为五蕴集。息恶即断染污法。
红马经注释完毕。
7-8.难陀经难提毗舍罗经注释
108-109.难陀经毗舍罗经第七第八因前已注释相同义。
难陀经难提毗舍罗经注释完毕。
9.苏西摩经注释<.Assistant>

110.Tuyhampinoti tuyhampi nu, nu-saddo pucchāyaṃ, tasmā vaṇṇaṃ kathetukāmo pucchatīti adhippāyo. Na vaṭṭatīti na yujjati, kathitoti kathetuṃ āraddho, tenāha ‘‘matthakaṃ na pāpuṇātī’’ti. Tameva matthakāpāpuṇanaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Satisampajaññāyogato gorūpasīlo, mūḷho khalitapañño, gorūpassa viya sīlaṃ etassāti hi gorūpasīlo. Sabhāgo ekarūpacittatāya. Ariyānaṃ sabhāgatā nāma guṇavantavasenāti āha ‘‘aññamaññassa guṇesu pasīditvā’’ti. Soḷasavidhaṃ paññanti mahāpaññādikā cha, nava anupubbavihārasamāpattipaññā, āsavakkhayapaññāti imaṃ soḷasavidhaṃ paññaṃ. Tesaṭṭhi sāvakasādhāraṇañāṇānipi ettheva saṅgahaṃ samosaraṇaṃ gacchanti.

Ānandāti theraṃ āha. Ācāroti cārittasīlamāha. Gocaroti gocarasampatti. Vihāroti samāpattivihāro. Abhikkamotiādinā iriyāpathavihāraṃ. Tuyhampīti pi-saddena bhagavatā attānaṃ ādiṃ katvā tadaññesaṃ viññūnaṃ sabbesaṃ therassa ruccanasabhāvo dīpitoti dassento ‘‘mayhaṃ ruccatī’’tiādimāha. Tattha satipi ānandattherassapi asītiyā mahātherānaṃ antogadhabhāve ‘‘asītiyā mahātherānaṃ ruccatī’’ti vatvā ‘‘tuyhampi ruccatī’’ti vacanaṃ tena dhammasenāpatino vaṇṇaṃ kathāpetukāmatāyāti daṭṭhabbaṃ.

Sāṭakantareti nivatthavatthantare. Laddhokāsoti nibbuddhaṃ karonto sāṭakantare laddhaṃ gahetuṃ laddhāvasaro. Labhissāminoti labhissāmi vata. Dīpadhajabhūtanti satayojanavitthiṇṇaṃ jambudīpassa dhajabhūtaṃ. Puggalapalāpeti antosārābhāvato palāpabhūte puggale haranto. Bālatāyāti rucikhantiādiabhāvatāya. Dosatāyāti dussakabhāvena. Mohenāti mahāmūḷhatāya. Keci pana ‘‘bālo bālatāyāti mūḷhatāya pakatibālabhāvena na jānāti. Mūḷho mohenāti sayaṃ abālo samānopi yadā mohena pariyuṭṭhito hoti, tadā mohena na jānāti, ayaṃ padadvayassa viseso’’ti vadanti. Vipallatthacittoti yakkhummādena pittummādena vā viparītacitto.

‘‘Catūsukosallesū’’ti vuttaṃ catubbidhaṃ kosallaṃ pāḷiyā eva dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ. Tattha yo aṭṭhārasa dhātuyo samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yathābhūtaṃ pajānāti, ayaṃ dhātukusalo. Vuttanayena āyatanesu kusalo āyatanakusalo. Avijjādīsu dvādasapaṭiccasamuppādaṅgesu kusalo paṭiccasamuppādakusalo. ‘‘Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇa’’nti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānato ṭhānāṭṭhānakusalo. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāma.


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110.你也即你也吗,吗字为问,因此意为欲说功德而问。不应即不合适,说即开始说,因此说"不到顶点"。为显示彼不到顶点说"因彼"等。因念正知结合故牛戒,迷失错失慧,如牛戒彼故牛戒。同分因一色心性。圣者同分名为以功德者故说"互相于功德信"。十六种慧即六大慧等,九次第住定慧,漏尽慧即此十六种慧。六十三声闻共知也于此摄入归集。
阿难即对长老说。行即说行戒。行处即行处成就。住即定住。前进等以威仪住。你也即以也字显示世尊以自为始及其他智者一切长老喜好性显示说"我喜"等。其中虽阿难长老也摄入八十大长老中说"八十大长老喜"后说"你也喜"应见因彼欲令说法将军功德。
衣内即所著衣内。得机会即作缠斗于衣内得到得机会。将得即实将得。成灯幡即成百由旬广阎浮提灯幡。取人糠即取无内实如糠人。以愚即以无欲忍等性。以恶即以恶作性。以痴即以大迷性。某些说"愚以愚即以迷性本愚性不知。迷以痴即虽自非愚但当为痴所覆时,尔时以痴不知,此二句差别。"颠倒心即以夜叉狂或胆狂颠倒心。
"于四善巧"所说四种善巧为以圣典显示说"此实说"等。其中若如实知十八界从集从灭从味从过患从出离,此界善巧。如说道理于处善巧为处善巧。于无明等十二缘起支善巧为缘起善巧。如是"此为此果处因,此非处非因"如是如实知处为处非处为非处为处非处善巧。若于此等界等以遍知现观等方式无执行智得名智者由此行转,此名智者。


Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha ‘‘mahāpaññādīhi samannāgatoti attho’’ti. Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittito, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante sīlakkhandhe pariggaṇhātī’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo. Paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā, taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.8-9) ākaṅkheyyasuttādīsu (ma. ni. 

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因摄取大义故有大慧为大慧者。余句也此道理故说"具足大慧等为义"。种种即因具足大慧等故长老以"大慧"等赞扬,彼等大慧等此种种此差别。任何殊胜无色法大性名为由作用成就应知故显示彼由作用成就说"摄取大戒蕴"等。其中因因大性因缘大性所依大性分别大性作用大性果大性功德大性故应知戒蕴大性。其中因为无贪等。因缘为惭愧信念精进等。所依为定声闻菩提缘觉菩提正等菩提,及具彼殊胜人。分别为行等分。作用为以彼分等方式破坏对治。果为天成就涅槃成就。功德为可爱可意等。此是略说,广说则清净道论《若愿经》等

1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā. Ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena, vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā. Ariyasaccānaṃ sakalasāsanasaṅgaṇhanato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena; satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena; sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca; abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca; nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti paṭivijjhatīti attho. Sā panāti mahāpaññatā.

Puthupaññāti ettha nānākhandhesu ñāṇaṃ pavattatīti ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmāti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesu ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho, saṅkhārakkhandho, viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāmaṃ. Tattha dasāyatanā kāmāvacarā, dve catubhūmakāti evaṃ āyatanānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Nānādhātūsūti ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakāti evaṃ dhātunānākaraṇaṃ paṭicca ñāṇaṃ pavattati, taṃ upādiṇṇadhātuvasena vuttanti veditabbaṃ paccekabuddhānañhi dvinnaṃ aggasāvakānañca upādiṇṇadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesamattato, na nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānanti eva. Itarasāvakesu vattabbameva natthi, sabbaññubuddhānaṃyeva pana imāya nāma dhātuyā ussannattāva imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ; imassa pupphaṃ nīlaṃ pītakaṃ lohitakaṃ odātaṃ, sugandhaṃ duggandhaṃ; phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ; kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo tambo lohito odāto hotīti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.


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1.64.等来道理应知。以此道理定蕴等大性也应适当抉择应知。处非处等大性则应以大境知。其中处非处大境以《多界经》等来道理,住定以定蕴抉择道理应知。圣谛因摄全教故以谛分别及彼注释来道理;念住等以念住分别等及彼注释等来道理;沙门果因成就大利大乐大义大修安,及因寂静殊胜微妙非思议智者所证性;神通因大资具大境大作用大威力大成就;涅槃因醉除醉等大义成就应知大性。摄取即从自性等限定取知通达为义。彼即大慧性。
广慧即此中于种种蕴智转即此名色蕴...等...此名识蕴如是缘五蕴种种智转。彼中一种色蕴,十一种色蕴,一种受蕴,多种受蕴,一种想蕴、行蕴、识蕴如是一一蕴以一种等方式以过去等方式也缘种种智转。如是此名眼处...等...此名法处。其中十处欲界,二处四地如是缘处种种智转。于种种界即此名眼界...等...此名意识界。其中十六界欲界,二界四地如是缘界种种智转,彼应知说以执取界方式因缘觉及二上首声闻只于执取界缘种种智转。彼也只一分,非无余,但不知非执取界种种。余声闻不必说,但遍知佛因此名界增盛故此树干白,此黑,此平滑,此厚皮,此薄皮,此叶以色相等方式如是;此花青黄赤白,香臭;果小大长圆善相平滑粗臭甜苦酸辛涩;刺利不利直曲铜赤白智转缘界种种。


Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato ca saṇṭhānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādibhedesu nānāvidhesu atthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu niruttīsu. Paṭibhānesūti atthapaṭisambhidādīsu visayabhūtesu ‘‘imāni idamatthajotakānī’’ti tathā tathā paṭibhānato patiṭṭhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha ‘‘puthu janasādhāraṇe dhamme samatikkammā’’ti. Tenassa idha madanimmadanādipariyāyena puthuttaṃ dīpitaṃ hoti.

Evaṃ visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tassa vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya pātimokkhasīlaṃ ṭhapetvā hāsanīyatarasseva visuṃ gahitattā itaraṃ tividhaṃ sīlaṃ paripūreti. Pītisomanassasahagatā hi paññā abhirativasena tadārammaṇe phullitā vikasitā viya vattati, na upekkhāsahagatā. Sīlakkhandhaṃ samādhikkhandhantiādīsupi eseva nayo. Therotiādinā abhinīhārasiddhā therassa hāsapaññatāti dasseti.

Sabbaṃrūpaṃ aniccalakkhaṇato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghavegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena visaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegena paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva khaṇeneva bhijjanato khayasabhāvato. Bhayaṭṭhenāti bhayānakato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāya tulayitvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā pākaṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhārabhāvena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ puna ‘‘rūpa’’ntiādi vuttaṃ. ‘‘Vuṭṭhānagāminivipassanāvasenā’’ti keci.


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诸义即色等所缘。种种缘起即内外差别和状态差别种种缘起支。因无明等支各各名缘起。因此行藏说"十二缘十二缘起"。种种空不可得即种种自性因离常实质等空自性,因此以女人男人我我所等方式不可得自性。此中ma字为词连接。种种义即义无碍解境种种缘生等差别种种义。法即法无碍解境缘等种种法。词即彼等义法决定语所谓词。辩即义无碍解等为境"此等显此义"如是如是辩因住立名为辩之智。广种种戒蕴等中戒广多种种已说。其余则随说道理易知故明显。但无分一涅槃,彼中应以近行方式取广多故说"超越广多人共法"。因此显示彼此醉除醉等方式广多。
如是以境显示慧大性和广多性后今为显示以相应法欢性,以转起相疾行性,以作用利等性故说"何欢慧"等。其中多欢即多喜。余句为彼异名。圆满戒即欢喜踊跃以喜俱慧立别解脱戒因取更可欢故别,圆满其余三戒。因喜乐俱慧以喜好方式于彼所缘如开如展转,非舍俱慧。戒蕴定蕴等也此道理。长老等以志愿成就显示长老欢慧性。
一切色从无常相速疾行即色蕴无常以快速转以远离对治因先行特胜如因陀罗所掷金刚通达相不迟缓于色蕴速通达无常相,因此彼名疾行慧为义。余句也此道理。如是以相所缘观方式显示疾行慧后为显示以强观方式说"色"等。其中以灭性即随生之处即刻破坏故灭自性。以怖性即可怖。以无实性即离我实离常实等。衡量即以为衡观衡量。度量即以彼为度度量。辨明即如实显示五蕴明了作明显。于色灭即于色蕴灭为涅槃以趋入倾向流向性。今为显示顶点观方式疾行慧再说"色"等。某些"出起道观方式"。


Ñāṇatikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindane veditabboti ‘‘khippaṃ kilese chindatīti tikkhapañño’’ti vatvā te pana kilese vibhāgena dassento ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño khippābhiñño hoti, paṭipadā cassa na calatīti āha ‘‘ekasmiṃ āsane cattāro ca ariyamaggā adhigatā hontī’’tiādi. Thero cātiādinā dhammasenāpatino tikkhapaññatā sikhāppattāti dasseti.

‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇuttāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti iminā pana nibbidānupassanamāha, aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukho sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sā eva paññā nibbedhikā. Yaṃ panettha atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva.

Appicchoti santaguṇaniguhanatāti attani vijjamānānaṃ bāhusaccadhutadhammasīlādiguṇānañceva paṭivedhaguṇassa ca niguhanaṃ, paṭiggahaṇe ca mattaññutāti eteneva pariyesanaparibhogamattaññutāpi vuttā hoti. Tīhi santosehīti catūsu paccayesu paccekaṃ tīhi santosehi , sabbe pana dvādasa. Paṭisallīnena vivekaṭṭhakāyānaṃ na saṅgaṇikārāmānaṃ. Nekkhammābhiratānanti pabbajjaṃ upagatānaṃ. Parisuddhacittānaṃ vigatacittasaṃkilesānaṃ. Paramavodānappattānaṃ aṭṭhasamāpattisamadhigamena ativiya vodānaṃ visuddhiṃ pattānaṃ. Kilesupadhiādīnaṃ abhāvato nirupadhīnaṃ. Phalasamāpattivasena sabbasaṅkhāravinissaṭattā visaṅkhāraṃ nibbānaṃ. Upagatānaṃ, imesaṃ tiṇṇaṃ vivekānaṃ lābhī pavivitto ‘‘pakārehi vivitto’’ti katvā. Samāsajjanaṃ parisinehuppādo saṃsaggo, savanavasena uppajjanakasaṃsaggo savanasaṃsaggo. Esa nayo sesesupi. Samullapanaṃ ālāpasallapanaṃ. Saṃsaggavatthunā iminā tassa paribhogo paribhogasaṃsaggo.

Āraddhavīriyoti ettha vīriyārambho nāma vīriyassa paggaṇhanaṃ paripuṇṇakaraṇaṃ. Taṃ pana sabbaso kilesānaṃ niggaṇhananti dassento ‘‘tatthā’’tiādimāha. Odhunanavattāti kilesānaṃ yassa kassaci sāvajjassa odhunanavasena vattā. Tenāha ‘‘bhikkhūna’’ntiādi. Otiṇṇaṃ nāma vajjaṃ ajjhācaritanti ārocitaṃ. Anotiṇṇaṃ anārocitaṃ. Tantivasenāti pāḷidhammavasena, yuttasaddassa vasenāti attho. Pāpe lāmake puggale dhamme ca garahati jigucchatīti pāpagarahī. Tenāha ‘‘pāpapuggale’’tiādi. Ekadassīti ekabhavadassī, idhalokamattadassī diṭṭhadhammikasukhamattāpekkhī. Samantāti samantato, parito me katthaci mā ahūti yojanā.


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智利性即应以特殊断对治知故说"速断烦恼为利慧"后为显示彼等烦恼差别说"生起欲寻"等。利慧为速通者,且彼行道不动故说"一座证得四圣道"等。长老等显示法将军利慧达顶点。
"一切行无常苦变易法有为缘起灭法坏法离贪法灭法"如实见故证谛成就,非他故以因门显示抉择慧说"于一切行多怖畏"等。其中多怖畏即如说道理于一切行数数转起悚惧。多惊怖即以智惊怖方式于一切行多惊怖心。以彼说过患随观。多厌离即以此说厌离随观,多不乐等说彼一再生起。向外即从一切行外涅槃为目标转智为面,如是或已转解脱门。抉择为贯通,彼有此,或贯通为抉择,彼即慧名抉择。此中义未分别者因如前说道理故易知。
少欲即藏圣德即藏自己有多闻头陀法戒等德及通达德,及受取知量以此即说寻求受用知量。以三知足即于四资具各以三知足,一切为十二。独处即住身远离非乐众。乐出离即已得出家。清净心即离心垢。得最清净即以证得八定极清净。因无烦恼依等为无依。以果定方式离一切行故离行涅槃。已得,得此三远离为远离因"以诸方式远离"。交往为生亲爱为结合,由闻而生结合为闻结合。余也此理。交谈为谈话。以结合事此彼受用为受用结合。
精进即此中精进名提举精进圆满作。彼则显示一切降伏烦恼说"于彼"等。除去转即以除去任何有罪方式转。因此说"诸比丘"等。已犯名罪已违犯已告知。未犯未告知。依文即依圣典文,依正说义。恶即憎恶劣人及法。因此说"恶人"等。一向见即见一生,只见此世只求现法乐。普即遍,勿有我任何处为结合。<.Assistant>


Soḷasahi padehīti soḷasahi koṭṭhāsehi. Akuppanti kenaci akopanīyaṃ. Ayaṃ dhammasenāpatino guṇakathā satthu vacanānusārena dasasahassacakkavāḷabyāpinī ahosi, taṃ dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Catubbidhā vaṇṇanibhā pātubhavi uḷārapītisomanassasamuṭṭhānattā. Suṭṭhu obhāsatīti subho. Obhāsasampattiyā maṇino bhaddakatāti āha ‘‘subhoti sundaro’’ti. Jātimā parisuddhaākarasamuṭṭhitattā. Kuruvindajātiādijātivisesopi maṇi ākaraparisuddhamūlako evāti āha ‘‘jātisampanno’’ti. Dhovanādiparikammenāti catūsu pāsāṇesu dhovanadosanīharaṇatāpanasaṇhakaraṇādiparikammena. Rattakambalassa vasena sabhāvavaṇṇasiddhiyā veḷuriyamaṇi ativiya sobhatīti āha ‘‘paṇḍukambale nikkhitto’’ti. Nikkhanti bhaṇḍamāha. Tañca appakena suvaṇṇena kataṃ bhaṇḍaṃ na sobhati sobhāvipulenāti āha ‘‘atirekapañcasuvaṇṇena katapiḷandhana’’nti. Suvaṇṇanti pañcadharaṇassa samaññā, tasmā pañcavīsatisuvaṇṇasāriyā vicittaābharaṇaṃ idha ‘‘nikkha’’nti adhippetaṃ. Tañhi vipulaṃ na parittakaṃ. Mahājambusākhāya pavattanadiyanti mahājambusākhāya heṭṭhā sañjātanadiyaṃ. Taṃ kira ratanaṃ rattaṃ. Sukusalena…pe… sampahaṭṭhanti suṭṭhu kusalena suvaṇṇakārena ukkāya tāpetvā sammā pahaṭṭhaṃ majjanādivasena sukataparikammaṃ. Dhātuvibhaṅgeti dhātuvibhaṅgasutte. Katabhaṇḍanti ābharaṇabhāvena kataṃ bhaṇḍaṃ.

Nātiucco nātinīco taruṇasūriyo nāma. Satthārā ābhatavaṇṇo ubbhataguṇoti attho. Neva maraṇaṃ abhinandatīti attanopi maraṇaṃ neva abhinandati attavinipātassa sāvajjabhāvato. Bodhisatto pana paresaṃ atthāya attano attabhāvaṃ pariccajati karuṇāvasena, evaṃ vosajjanaṃ paramatthapāramīpāripūriṃ gacchatīti sāvakā na tathā kātuṃ sakkā sikkhāpadato. Na jīvitaṃ pattheti jīvitāsāya samucchinnattā. Divasasaṅkhepanti ajja tvaṃ idaṃ nāma kammaṃ karohi, idaṃ te vetananti divasabhāgena paricchinnaṃ vetanaṃ. Tādiso hi bhatako divasakkhayameva udikkhati, na kammaniṭṭhānaṃ. Nibbisaṃ bhatako yathāti vetanaṃ bhatiṃ icchanto kālakkhayaṃ udikkhanto bhatakapuriso viya.

Susimasuttavaṇṇanā niṭṭhitā.

10. Nānātitthiyasāvakasuttavaṇṇanā



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十六句即十六部分。不动即任何不可动。此法将军功德说随师语遍十万轮围界,为显示彼说"如是"等。四种色相出现因生起胜喜乐。善照即美。因光照成就宝石美好故说"美即妙"。良种因生于清净产地。俱卢品等种类宝石也依产地清净根本故说"具种"。以洗等加工即于四石以洗除垢炼磨等加工。蓝宝石以红毯方式自性色成就极光故说"置红毯"。项链说财物。彼以少金作财物不美因美大故说"以过五金作饰"。金即五银名,故此处"项链"意为二十五金装饰。彼为大非少。大阎浮枝河即大阎浮枝下生河。彼宝说赤。善巧...等...击即极善巧金匠以炉炼正击以磨等方式善作加工。界分别即界分别经。作物即作成饰物。
非太高非太低名幼日。以师带来色举出德为义。不喜死即自己死不喜因自害有罪。但菩萨为他利舍自身以悲,如是舍达最上完满,声闻不能如是作因学处。不求生因断生欲。日限即今日汝作此业,此汝工资即以日分限定工资。如是雇工只望日尽,非业完。如雇工求工资即求工资欲工资望时尽如雇工人。
苏西摩经注释完毕。
10.异教徒弟子经注释

111.Nānātitthiyasāvakāti puthutitthiyānaṃ sāvakā. Chinditeti hatthacchedādivasena chede. Māriteti māraṇe. Na pāpaṃ samanupassatīti kiñci pāpaṃ atthīti na passati, paresañca tathā pavedeti. Vissāsanti vissatthabhāvaṃ. ‘‘Katakammānampi vipāko natthī’’ti vadanto katapāpānaṃ akatapuññānañca vissatthataṃ nirāsaṅkataṃ janeti.

Tapojigucchāyāti tapasā acelavatādinā pāpato jigucchanena, ‘‘pāpaṃ virājayāmā’’ti acelavatādisamādānenāti attho. Tasmiñhi samādāne ṭhitena saṃvarena saṃvutacitto samannāgato pihito ca nāma hotīti ‘‘susaṃvutatto’’tiādi vuttaṃ. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyaṃ paṭhamo yāmo’’ti. So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmena susaṃvuto’’ti, catukoṭṭhāsena saṃvarena suṭṭhu saṃvutoti attho. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītudakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇenapi dhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena vikkhepappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ phusitvā ṭhito. Na niguhantoti na niguhanahetu diṭṭhasute tatheva kathento.

Nānātitthiyānaṃyevaupaṭṭhākoti paravādīnaṃ sabbesaṃyeva titthiyānaṃ upaṭṭhāko, tesu sādhāraṇavasena abhippasanno. Koṭippattāti mokkhādhigamena samaṇadhamme pattabbamariyādappattā.

Sahacaritamattenāti sīhanādena saha vassakaraṇamattena. Sīhena sīhanādaṃ nadantena saheva siṅgālena attano siṅgālaravakaraṇamattena. Kotthukoti khuddakakotthu. Āsaṅkitasamācāroti attanā ca parehi ca āsaṅkitabbasamācāro. Sappurisānanti buddhādīnaṃ.

Tassāti vegabbharissa devaputtassa. Sarīre anuāvisīti sarīre anupavisitvā viya āvisi. Adhimuccīti yathā gahitassa vasena cittaṃ na vattati, attano eva vase vattati, evaṃ adhiṭṭhahi. Āyuttāti dassanena saṃyuttā . Pavivekiyanti kappakavatthabhuñjanasenāsanehi pavivittabhāvaṃ. Tenāha ‘‘te kirā’’tiādi. Rūpe niviṭṭhāti cakkhurūpadhamme abhiniviṭṭhā. Tenāha ‘‘taṇhādiṭṭhīhi patiṭṭhitā’’ti. Devalokapatthanakāmāti devalokasseva abhipatthanakāmā. Maraṇadhammatāya mātiyā. Tenāha ‘‘mātiyāti maccā’’ti. Paralokatthāyāti parasampattibhāvāya lokassa atthāya.

Pabhāsavaṇṇāti pabhāya samānavaṇṇā. Kesaṃ pabhāyāti āha ‘‘candobhāsā’’tiādi. Sajjhārāgapabhāsavaṇṇā indadhanupabhāsavaṇṇāti paccekaṃ yojanā. Āmo āmagandho etassa atthīti āmisaṃ. Vadhāyāti viddhaṃsituṃ. Rūpāti rūpāyatanādirūpidhammā.

Rājagahasamīpappavattīnaṃ rājagahiyānaṃ. ‘‘Seto’’ti kelāsakūṭo adhippetoti āha ‘‘setoti kelāso’’ti. Kenaci na ghaṭṭetīti aghaṃ, antalikkhanti āha ‘‘aghagāmīnanti ākāsagāmīna’’nti. Udakaṃ dhīyati etthāti udadhi, mahodadhi. Vipuloti vepullapabbato. Himavantapabbatānanti himavantapabbatabhāgānaṃ. Buddho seṭṭho sīlasamādhipaññāvimuttivimuttiñāṇadassanādīhi sabbaguṇehi.

Nānātitthiyasāvakasuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Devaputtasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

3. Kosalasaṃyuttaṃ

1. Paṭhamavaggo



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111.异见外道弟子即诸外道之弟子。断即以断手等方式断。杀即杀害。不见恶即不见有任何恶,且如是告诉他人。信任即信赖状态。说"已作业也无果报"生起已作恶未作善的信赖无疑惑。
以苦行厌恶即以苦行无衣等厌恶恶,即以"我们令恶离染"采取无衣等为义。因住彼采取以防护具防护心具足关闭为名故说"善防护自"等。四时分为四时,四时即四时。此处时字为分义如"夜初时"。彼此分为防护相故说"以四时善防护",以四分防护善防护为义。拒绝一切冷水即拒绝一切冷水受用。具一切恶防即具足一切种防护相恶防。除恶即以一切消除相恶防也除恶。触即以灭尽八业得散乱以业尽相一切恶防触,触彼而住。不隐藏即不因隐藏见闻如是说。
只异教徒侍者即一切外道之侍者,于彼等共同信乐。达顶点即以证解脱于沙门法得达边际。
仅同行即仅以狮吼与雨作。狮作狮吼时野狗仅作自野狗声。野狗即小野狗。可疑行即自己和他人可疑之行。善人即佛等。
彼即毗迦婆天子。入身即如入身入。决意即如所执不随心转,随自在转如是决意。依著即以见结合。远离即远离理发衣食住处。因此说"彼等"等。住于色即住著眼色法。因此说"以爱见住立"。欲得天界即只欲得天界。以死法性死。因此说"以死即死"。为后世即为他成就状态世间。
光色即与光同色。问何光说"月光"等。琉璃光色虹光色各别结合。有腥即有生腥。害即破坏。色即色处等色法。
王舍城近转者为王舍城人。"白"意为吉拉萨峰故说"白即吉拉萨"。不触任何即无障,虚空故说"无障行即虚空行"。置水于此为水库,大水库。广即毗富罗山。雪山诸山即雪山山分。佛最胜以戒定慧解脱解脱智见等一切德。
异教徒弟子经注释完。
第三品注释完。
显扬心义正理光明住聚注释天子相应注释隐义显示完。
3.憍萨罗相应
1.第一品;

1. Daharasuttavaṇṇanā

112.Bhagavatāsaddhiṃ sammodīti bhagavato guṇe ajānanto kosalarājā attano khattiyamānena kevalaṃ bhagavatā saddhiṃ sammodi. Paṭhamāgate hi satthari tassa sammoditākāraṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te, mahārāja, khamanīyaṃ, kacci yāpanīya’’ntiādinā tena raññā saddhiṃ paṭhamaṃ pavattamodo ahosi pubbabhāsitāya, tadanukaraṇena evaṃ sopi rājā bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodanaṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ, khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirapabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kacci-saddaṃ yojetvā attho veditabbo. Balavappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ.

Suyyamānasukhatoti āpāthamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi. Adiṭṭhattāti upasaṅkamanavasena adiṭṭhattā. Guṇāguṇavasenāti guṇavasena gambhīrabhāvaṃ vā aguṇavasena uttānabhāvaṃ vā. Ovaṭṭikasāraṃ katvāti ovaṭṭikāya gahetabbasāravatthuṃ katvā. Lokanissaraṇabhavokkantipañhanti lokato nissaṭabhāvapañhañceva ādito bhavokkamanapañhañca. Satthu sammāsambuddhataṃ pucchanto hi ‘‘kiṃ bhavaṃ gotamo sabbalokato nissaṭo, sabbasattehi ca jeṭṭho’’ti? Pucchati nāma. Yathā hi satthu sammāsambuddhatāya lokato nissaṭatā viññāyati, evaṃ sabbasattehi jeṭṭhabhāvato seṭṭhabhāvato. Svāyamattho aggapasādasuttādīhi (itivu. 90; a. ni. 4.34) vibhāvetabbo. Kathaṃ pana sambuddhatā viññāyatīti? Aviparītadhammadesanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanādīsu (visuddhi. mahāṭī. 

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1.幼经注释
112.与世尊欢喜即憍萨罗王不知世尊功德仅以自己刹帝利慢与世尊欢喜。为显示初来时师与彼欢喜相说"如"等。如问起堪忍等即如世尊以"大王,你堪忍否,能支撑否"等与彼王初起欢喜先说,随彼如是彼王也与世尊同起欢喜为结合。为以譬喻显示彼同起欢喜说"如冷水"等。其中欢喜即合一为一即欢喜作同等一性,堪忍即问"此四轮九门身机以多苦自性难耐,能否堪忍"。能支即依资具活命称为长续能否维持。以无头痛等病能否少病。以无难活能否少恼。以此彼事作起身安乐能否轻安。以适当力合能否有力。以安乐住生起能否安住应如是结合各处意义。得力喜即喜自身。幼喜即悦。生起欢喜作欢喜。从应欢喜欢喜显示此义说"因应欢喜性"。从应忆念性即从应随念性。应说"应念"以长音说"应念"。
从闻乐说适耳悦,从念乐说揉摩可爱。以文清净即说彼语自性语言巧妙,以义清净即义无垢。以多方便即以多因。未见即因未前往未见。以德非德即以德深性或以非德浅性。作卷轴要即作应取卷轴要事。出世入有问即出离世间问及最初入有问。问师正等觉即问"尊者瞿昙是否出离一切世间,一切众生中最长"?如由师正等觉性了知出离世间,如是由一切众生中最长性最胜性。此义应以最胜信经等显示。如何了知等觉性?由无倒法说。此中此略说,广说则于清净道大复注等。

1.124) vuttanayena veditabbo.

Rājā satthu aviparītadhammadesanaṃ ajānanto tato evassa sammāsambodhiṃ asaddahanto ‘‘vuḍḍhataresupi cirapabbajitesu sammāsambuddhabhāve alabbhamāne tabbiparīte kathaṃ labbheyyā’’ti maññamāno ‘‘kiṃ pana bhavaṃ gotamo’’tiādiṃ vakkhati. Rājā attano laddhiyā na pucchati attano sammukhā tehi asammāsambuddhabhāvasseva paṭiññātattā. Yasmā te musāvāditāya attano upaṭṭhākādīnaṃ ‘‘buddhā maya’’nti paṭijāniṃsu, tasmā vuttaṃ ‘‘loke mahājanena gahitapaṭiññāvasena pucchatī’’ti. Svāyamattho āgamissati. Buddhasīhanādanti buddhānaṃ eva āveṇikaṃ sīhanādaṃ. Kāmaṃ maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, sambodhiñāṇe pana gahite taṃ atthato gahitameva hotīti vuttaṃ ‘‘sabbaññutaññāṇasaṅkhātaṃ sammāsambodhi’’nti.

Pabbajjūpagamanenāti yāya kāyaci pabbajjāya upagamanamattena samaṇā, na samitapāpatāya. Jātivasenāti jātimattena brāhmaṇā, na bāhitapāpatāya. Pabbajitasamūhasaṅkhāto saṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Etesaṃ atthīti etesaṃ sabbaññupaṭiññātānaṃ parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena. Saṅghino, gahaṭṭhasamūhavasena gaṇino’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅghasaddassa niruḷhattā. Ācārasikkhāpanavasenāti acelakavatacariyādi-ācārasikkhāpanavasena. Pākaṭāti saṅghīādibhāvena pakāsitā. ‘‘Appicchā’’ti vatvā tattha labbhamānaṃ appicchataṃ dassetuṃ ‘‘apicchatāya vatthampi na nivāsentī’’ti vuttaṃ. Na hi tesu sāsanikesu viya santaguṇaniguhanā appicchā labbhatīti. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakarāti laddhikarā’’ti. Sādhusammatāti ‘‘sādhū’’ti sammatā, na sādhūhi sammatāti āha ‘‘santo…pe… puthujjanassā’’ti.

Kappakolāhalanti kappato kolāhalaṃ, ‘‘kappuṭṭhānaṃ bhavissatī’’ti devaputtehi ugghositamahāsaddo. Imeti pūraṇādayo. Buddhakolāhalanti devatāhi ghositaṃ buddhakolāhalaṃ. Payirupāsitvāti purisasutiparamparāya sutvā. Cintāmaṇivijjā nāma paracittajānāpanavijjā. Sā kevaṭṭasutte ‘‘maṇikā’’ti āgatā, ādi-saddena gandhārisambhavavijjādiṃ saṅgaṇhāti. Tattha gandhāriyā vikubbanaṃ dasseti. Attabhāveti sarīre. Rājusmāti rājatejo.


我来为您直译这段巴利文：
1.124.说道理应知。
王不知师无倒法说因此不信彼正等觉想"于更长久出家者中不得正等觉性,于相反者如何得"故说"尊者瞿昙"等。王不依自见问因面前彼等自认非正等觉。因彼等虚妄对自侍者等称"我等是佛",因此说"依世间大众所取认许方式问"。此义将来。佛狮吼即唯佛不共狮吼。虽道智为足处一切智智,但取正等觉智时彼义已取故说"名一切智智正等觉"。
以出家趣即以任何出家仅趣沙门,非息恶性。以生即以仅生婆罗门,非除恶性。名出家众僧即仅以出家众性为僧,非以出离见清净戒同分故和合为意。彼等有即彼等称一切智者有眷属。彼即即仅出家众。某些说"以出家众僧,以在家众群",彼为彼等意见因世间群中僧音定故。以教授行即以无衣行等行教授。显著即以众等性显示。说"少欲"后为显示彼中得少欲说"因少欲不着衣"。因彼等中不得如教者般藏圣德少欲。称即赞声。以此度轮回暴流如是认许故说彼岸说见故说"作渡处即作见"。善认许即认许为善,非善认许故说"凡夫...等"。
劫叫即从劫叫,"劫将坏"天子喊大声。此等即富兰那等。佛叫即天说佛叫。亲近即依人传闻。名如意珠明即知他心明。彼《吉伐他经》说"宝",等字摄甘陀利生明等。其中显示甘陀利变化。身即身体。王热即王威。


Sukkadhammoti anavajjadhammo nikkilesatā. Idaṃ gahetvāti idaṃ parammukhā ‘‘mayaṃ buddhā’’ti vatvā attano sammukhā ‘‘na mayaṃ buddhā’’ti tehi vuttavacanaṃ gahetvā. Evamāhāti ‘‘yepi te, bho gotama…pe… navo ca pabbajjāyā’’ti evaṃ avoca. Attano paṭiññaṃ gahetvāti ‘‘na mayaṃ buddhā’’ti tesaṃ attano purato pavattitaṃ paṭiññaṃ gahetvā. Īdise ṭhāne kiṃ-saddo paṭisedhavācako hotīti vuttaṃ ‘‘kinti paṭikkhepavacana’’nti, kasmā paṭijānātīti attho?

Na uññātabbāti na garahitabbā. Garahattho hi ayaṃ u-saddo. ‘‘Daharo’’ti adhikatattā vakkhamānattā ca ‘‘khattiyoti rājakumāro’’ti vuttaṃ. Urasā gacchatīti urago, yo koci sappo, idha pana adhippetaṃ dassetuṃ ‘‘āsīviso’’ti āha. Sīlavantaṃ pabbajitaṃ dasseti sāmaññato ‘‘bhikkhū’’ti vadanto. Idha pana yasmā ‘‘bhavampi no gotamo’’tiādinā bhagavantaṃ uddissa kathaṃ samuṭṭhāpesi, tasmā bhagavā attānaṃ abbhantaraṃ akāsi. Yadipi viseso sāmaññajotanāya vibhāvito hoti, saṃsayuppattidīpakaṃ noti vuttaggahaṇaṃ pana taṃ paricchijjatīti. Tenāha ‘‘desanākusalatāyā’’tiādi. Idāni avaññāparibhave payogato vibhāvetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha acittīkatākāravasena avaññāya pākaṭabhāvo, vambhanavasena paribhavassāti adhippāyena kāyapayogavasena avaññā dassitā, vacīpayogavasena paribhavo, ubhayaṃ pana ubhayatthāpi pabhedato gahitaṃ, avaññaparibhavānaṃ dvinnampi ubhayattha pariggaho. Taṃ sabbampīti taṃ avaññādi sabbampi. Catūsupi taṃ na kātabbameva sampati āyatiñca anatthāvahattā.

Tadatthadīpanāti tassa ādito vuttassa atthassa dīpanā. Visesatthadīpanāti tato visiṭṭhatthadīpanā . Khettānaṃ adhipatīti khattiyoti niruttinayena saddasiddhi veditabbā. Khettato vivādā satte tāyatīti khattiyoti lokiyā kathayanti. ‘‘Mahāsammato, khattiyo, rājā’’ti evamāgatesu imesu dutiyaṃ. Akkharanti samaññā. Sā hi udayabbayābhāvato ‘‘na kadāci kharatīti akkhara’’nti vuttā. Tenāha ‘‘nāmagottaṃ na jīratī’’ti. Jātisampannanti sampannajātiṃ ativisuddhajātiṃ. Tīṇi kulānīti brāhmaṇavessasuddakulāni. Atikkamitvāti attano jātisampattiyā abhibhavitvā.

Kevalaṃ nāmapadaṃ vuttaṃ ākhyātapadaṃ apekkhatevāti āha ‘‘ṭhānaṃ hīti kāraṇaṃ vijjatī’’ti. Uddhaṭadaṇḍenāti samantato ubbhatena daṇḍena sāsanena, balavaṃ upakkamaṃ garukaṃ rājānampi. Taṃ khattiyaṃ parivajjeyyāti khattiyaṃ avaññāparibhavakaraṇato vajjeyya. Tenāha ‘‘na ghaṭṭeyyā’’ti.

Uragassa ca nānāvidhavaṇṇaggahaṇe kāraṇaṃ vadati ‘‘yena yena hī’’tiādinā. Bahubhakkhanti mahābhakkhaṃ sabbabhakkhakhādakaṃ. Pāvakaṃ sodhanatthena asuddhassapi dahanena. Soti maggo. Kaṇho vattanī imassāti kaṇhavattanī. Mahanto aggikkhandho hutvā. Yāvabrahmalokappamāṇoti kappavuṭṭhānakāle araññe agginā gahite kālantare eva kaṭṭhatiṇarukkhādisambhavoti dassetuṃ ‘‘jāyanti tattha pārohā’’ti pāḷiyaṃ vuttanti dassento ‘‘tatthā’’tiādimāha.

Ḍahituṃ na sakkoti paccakkosanādinā. Vinassanti samaṇatejasā vināsitattā. ‘‘Na tassā’’ti ettha na-kāraṃ ‘‘vindare’’ti ettha ānetvā sambandhitabbanti āha ‘‘na vindantī’’ti. Vatthumattāvasiṭṭhoti ṭhānameva nesaṃ avasissati, sayaṃ pana sabbaso saha dhanena vinassantīti attho.


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白法即无过法无垢性。取此即取彼等背后说"我等是佛"面前说"我等非佛"语。如是说即"尊者瞿昙...等...新于出家"如是说。取自认即取彼等自前发起"我等非佛"认。此处疑词为否定说故说"疑为否定语",为何认为义。
不应轻视即不应呵责。因此u音为呵义。因说"幼"且将说故说"刹帝利即王子"。以胸行即蛇,任何蛇,此处为显示所意说"毒蛇"。说"比丘"通说显示有戒出家者。此处因以"尊者瞿昙也"等对世尊起说,因此世尊作自己为内。虽以通说显示殊胜,但取说为显示生疑所限。因此说"以说善巧"等。今为从行显示轻视轻贱说"此中"等。其中以不敬相轻视明显,以诽谤轻贱为意以身行显示轻视,以语行轻贱,但二者从差别取二处,二处摄轻视轻贱二者。彼一切即彼轻视等一切。于四中彼皆不应作因现在未来生非义。
显彼义即显彼初说义。显殊胜义即显彼殊胜义。田主即刹帝利应知以语源方式语成。世间说刹帝利保护众生离田诤。"大众认许、刹帝利、王"如是来此中第二。字即名。彼说"因无生灭不坏为字"。因此说"名姓不老"。具生即具净生极清净生。三种姓即婆罗门吠舍首陀罗姓。超越即以自生具超胜。
仅说名词期待动词故说"因即有因"。举杖即普举杖命令,强加力重王也。应避彼刹帝利即应避刹帝利作轻视轻贱。因此说"不应触"。
以"因凡"等说蛇取种种色因。多食即大食食一切食。火以净义虽不净烧。彼即道。黑道此为黑道。作大火聚。量至梵界即为显示劫坏时林为火取时后生木草树等说"生彼生枝"于文故说"于彼"等。
不能烧以诽谤等。灭因沙门威灭。"非彼"此处取非字结合"得"说"不得"。唯余地即仅余彼等处,但自己一切俱财灭为义。


‘‘Sammadeva samācare’’ti ettha yathā rājādīsu sammā samācareyya, taṃ vibhāgena dassento ‘‘khattiyaṃ tāvā’’tiādimāha. Taṃ suviññeyyameva. Tisso kulasampattiyoti khattiya-brāhmaṇagahapati-mahāsālakulāni vadati. Pañca rūpibrahmaloke, cattāro arūpībrahmaloketi evaṃ nava brahmaloke kammabhavavibhāgena, sesānaṃ gaṇanānaṃ upapattibhavavibhāgena.

Abhikkantanti ativiya kamanīyaṃ. Sā panassā kantatā ativiya iṭṭhatāya manavaḍḍhanatāya sobhanatāyāti āha ‘‘atiiṭṭhaṃ atimanāpaṃ atisundaranti attho’’ti. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaniddeso, vacanaṃ pana bhagavato dhammadesanāti tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo.

Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā ‘‘esa maggo’’ti evaṃ vatvā ‘‘gacchā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ tassa ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ, tato eva adhomukhabhāvena asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhayaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā, micchādiṭṭhi pana savisesaṃ paṭicchādikāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbāpāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi.

Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ parāyaṇaṃ. Ajjatāti ajjāti padassa vaḍḍhanamattaṃ hettha tā-saddo yathā ‘‘devatā’’ti. Pāṇehi upetanti pāṇehi saha saraṇaṃ upetaṃ. ‘‘Yāva me pāṇā dharanti, tāva saraṇaṃ gatameva maṃ dhāretū’’ti āpāṇakoṭikaṃ attano saraṇagamanaṃ pavedeti. Tenāha ‘‘yāva me’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

Daharasuttavaṇṇanā niṭṭhitā.

2. Purisasuttavaṇṇanā



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"正应行"此中如何于王等正应行,显示彼分别说"首先刹帝利"等。彼易知。三种姓具即说刹帝利、婆罗门、大富居士姓。五色梵天界,四无色梵天界如是九梵天界以业有分别,余数以生有分别。
殊胜即极可爱。但彼可爱性因极可意增长意美丽故说"极可意极适意极美为义"。观"殊胜"语故中性词,但语为世尊法说故如是说。或此见义事,因此应知依义词性格变化。第二句也此方式。
置下面即被某置下面。生下面即自性生下面。应开即应开启。握手即不说"向东向北去"等握手除疑如是说"此道"说"去"。黑分十四即黑分第十四。应覆翻即应使不为容所容器成为容性。因向无知生下面故离正法,因此正以下面性落邪法如是二句应如理结合,非如序。虽欲贪等也覆盖,但邪见特殊覆盖故说"邪见丛覆"。因此世尊说 - "诸比丘,我说邪见为最大过"。一切恶趣道邪道因"劣道"。邪见等八邪法为邪道因正见等正对。因此说"显天解脱道"为合彼二对。依酥等灯不如是明,如依油故取油灯。以此等方便即以此覆翻、覆显等譬喻所喻方式。
净相即净者应作恭敬。归依即投归究竟。今即今字增音此处如"天"等。具命归依即与命俱归依。显示"乃至我命存续,乃至归依已摄受我"为至命终自归依。因此说"乃至我"等。此中未分别义易知。
幼经注释毕。
2.人经注释

113.Purimasutteti purimasuttadesanāyaṃ. Tattha hi upasaṅkamantavelāya satthu guṇe ajānanto kevalaṃ sammodanaṃ karoti. Desanaṃ sutvā pana satthu guṇe ñatvā saraṇaṅgatattā idha imasmiṃ samāgame abhivādesi pañcapatiṭṭhitena vandi. Attānaṃ adhi ajjhattaṃ, avijahena attānaṃ adhikicca uddissa pavattadhammā ajjhattaṃ ekajjhaṃ gahaṇavasena, bhummatthe cetaṃ paccattavacanaṃ. Kāmañcāyaṃ ajjhattasaddo gocarajjhattavisayajjhattaajjhattajjhattesu pavattati. Te panettha na yujjantīti vuttaṃ ‘‘niyakajjhatta’’nti, niyakasaṅkhātaajjhattadhammesūti attho. Tenāha ‘‘attano santāne’’ti. Lubbhanalakkhaṇoti gijjhanalakkhaṇo, ārammaṇe daḷhaggahaṇasabhāvoti attho. Dussanalakkhaṇoti kujjhanalakkhaṇo, byāpajjanasabhāvoti attho. Muyhanalakkhaṇoti aññāṇalakkhaṇo, ārammaṇe sabhāvasammohabhāvoti attho. Viheṭhentīti atthanāsanaanatthuppādanehi vibādhenti. Tato eva yathā saggamaggesu na dissati, evaṃ karontīti āha ‘‘nāsenti vināsentī’’ti. Attani sambhūtāti santāne nibbattā.

Purisasuttavaṇṇanā niṭṭhitā.

3. Jarāmaraṇasuttavaṇṇanā

114.Aññatrajarāmaraṇāti jarāmaraṇena vinā. Jarāmaraṇavirahito jāto nāma atthi nu khoti pucchati. Pāḷiyaṃ jātassāti paccatte sāmivacanaṃ. Mahāsālāti iminā ra-kārassa la-kāraṃ katvā ‘‘mahāsālā’’ti vuttanti dasseti yathā ‘‘puratthiyoti pulatthiyo’’ti. Mahāsārappattāti mahantaṃ vibhavasāraṃ pattā. Koṭisataṃ dhanaṃ, ayameva vā pāṭho. ‘‘Kumbhaṃ nāma dasa ambaṇānī’’ti vadanti. Issarāti vibhavissariyena issarā. Suvaṇṇarajatabhājanādīnanti ādi-saddena vatthaseyyāvasathādiṃ saṅgaṇhāti. Asādhāraṇadhanānaṃ nidhānagatattā ‘‘anidhānagatassā’’ti vuttaṃ. Tuṭṭhikaraṇassāti pāsādasivikādisukhasādhanassa.

Ārakā kilesehīti niruttinayena saddasiddhimāha. Ārakāti ca sabbaso samucchinnattā tehi dūreti attho. Rāgādīnaṃ hatattā, pāpakaraṇe rahābhāvato, anuttaradakkhiṇeyyatādipaccayā ca arahaṃ. Kāmañcāyaṃ saṃyuttavaṇṇanā, abhidhammanayo eva pana nippariyāyoti āha ‘‘cattāro āsavā’’ti brahmacariyavāsanti maggabrahmacariyavāsaṃ. Vuṭṭhāti vuṭṭhavanto. Catūhi maggehi karaṇīyanti paccekaṃ catūhi maggehi kattabbaṃ pariññāpahānasacchikiriyabhāvanābhisamayaṃ. Evaṃ gataṃ soḷasavidhaṃ hoti. Osīdāpanaṭṭhena bhārā viyāti bhārā. Tenāha ‘‘bhārā have pañcakkhandhā’’tiādi (saṃ. ni. 

我来为您直译这段巴利文：
113.前经即前经说。彼中前来时不知师功德仅作欢喜。但闻说知师功德故归依,此中此会敬礼以五体礼拜。自内即自内,不离自为增上转法内一处取故,此为处格主格语。虽此内字行于境内、处内、内内中。但彼等此中不合故说"自己内",即名为自己内法为义。因此说"自相续"。贪相即贪著相,于所缘坚执自性为义。瞋相即忿怒相,恼害自性为义。痴相即无知相,于所缘自性迷惑性为义。害即以灭利生非利恼害。因此说"如是作不见天道"故说"灭即毁灭"。生于自即生于相续。
人经注释毕。
3.老死经注释
114.除老死即离老死。问是否有生者无老死。文中生者即主格属格。大娑罗即以此示以罗音作拉音说"大娑拉"如"东方为普拉提"。得大实即得大财实。亿财,或此为读法。说"库为十庵婆那"。自在即以财自在自在。金银器等以等字摄衣床房等。因不共财入藏说"不入藏"。作喜即作殿轿等乐具。
圣远离垢即以语源方式语成。远者为一切断故离彼远为义。杀贼、无秘密作恶、应供等因故阿罗汉。虽此为相应注释,但无行阿毗达摩理故说"四漏"。梵行住即道梵行住。住即具住。以四道应作即各四道应作遍知、断、证、修现观。如是行成十六种。以沉溺义如重故重。因此说"重即五蕴"等。;

3.22). Attapaṭibaddhatāya attano avijahanato paramatthadesanāya ca paramattho arahattaṃ. Kāmañcāyamattho sabbasamiddhisasantatipariyāpanno anavajjadhammo sambhavati akuppasabhāvā, aparihānadhammesu pana aggabhūte arahatte sātisayo, na itaresūti ‘‘arahattasaṅkhāto’’tiādi vuttaṃ. Orambhāgiyuddhambhāgiyavibhāgaṃ dasavidhampi bhavesu saṃyojanaṃ kilesakammavipākavaṭṭapaccayo hutvā nissarituṃ appadānavasena bandhatīti bhavasaṃyojanaṃ. Satipi hi aññesaṃ tappakkhiyabhāvena vinā saṃyojanāni tesaṃ tappaccayabhāvo atthi, bhavaniyāmo orambhāgiyuddhambhāgiyasaṅgahitoti taṃtaṃbhavanibbattakakammaniyāmo ca hoti, na ca upacchinnasaṃyojanassa katānipi kammāni bhavaṃ nibbattentīti tesaṃyeva saṃyojanaṭṭho daṭṭhabbo. Sammākāraṇehi jānitvāti ñāyena dukkhādīsu so yathā jānitabbo; tathā jānitvā, pubbakālakiriyāvimuttā hi aparakālakiriyā ca yathā sambhavati, taṃ dassetuṃ ‘‘maggapaññāyā’’tiādi vuttaṃ.

Bhijjanasabhāvo khaṇāyattattā. Nikkhipitabbasabhāvo maraṇadhammattā. Ayaṃ kāyo usmāyuviññāṇāpagamo chaḍḍanīyadhammo, yasmiṃ yaṃ patiṭṭhitaṃ, taṃ tassa santānagatavippayuttanti katvā vattabbataṃ arahatīti āha ‘‘khīṇāsavassa hi ajīraṇadhammopi atthī’’tiādi. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañcā’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Assa khīṇāsavassa, ‘‘jīraṇadhamma’’nti yathāvuttaṃ ajīraṇadhammaṃ ṭhapetvā jīraṇadhammaṃ dassento ‘‘tesaṃpāyaṃ kāyo bhedanadhammo’’ti evamāha. Jaraṃ pattasseva hissa bhedananikkhipitabbatāniyate atthe suttadesanā pavattā. Atthassa uppatti aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Kira-saddo anussavattho, tena anussavāgatoyamattho, na aṭṭhakathāgatoti dīpeti. Tenāha ‘‘vadantī’’ti. Yenāyaṃ attho hetunā aṭṭhuppattiko, taṃ dassetuṃ ‘‘sivikasālāyaṃ nisīditvā kathita’’nti vuttaṃ. ‘‘Viharati jetavane’’ti nidānavacanena yathā na virujjhati, tathā veditabbaṃ. Nanu imassa suttassa pucchāvasiko nikkhepoti? Saccametaṃ, suttekadesaṃ pana sandhāya aṭṭhuppattikatāvacanaṃ. Keci pana ‘‘yānaṃ āruhitvā rājā āgato, rañño ārohanīyarathaṃ dassetvā vutta’’ntipi vadanti.

Sarīre pheṇapiṇḍasame kiṃ vattabbaṃ? Sabbhi saddhinti sādhūhi saha pavedayanti. Na hi kadāci sādhūnaṃ sādhūhi saha kattabbā honti, tasmā sīdanasabhāvānaṃ kilesānaṃ bhijjanappattattā nibbānaṃ sabbhīti vuccati. Purimapadassāti ‘‘satañca dhammo na jaraṃ upetī’’ti padassa. Kāraṇaṃ dassento byatirekavasena. Sataṃ dhammo nibbānaṃ kilesehi saṃsīdanabhijjanasabhāvo na hoti, tasmā taṃ āgamma jaraṃ na upeti. Kilesā pana tannimittakā, evamayaṃ vuttakāraṇato jaraṃ na upetīti. Tenāha ‘‘ida’’ntiādi. Sundarādhivacanaṃ vā etaṃ ‘‘sabbhī’’ti padaṃ apāpatādīpanato, sabbhidhammabhūtanti attho. Tenāha ‘‘virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34), na tena dhammena samatthi kiñcī’’ti (khu. pā. 6.4; su. ni. 227) ca.

Jarāmaraṇasuttavaṇṇanā niṭṭhitā.

4. Piyasuttavaṇṇanā



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3.22.因执着自不离自及胜义说故胜义阿罗汉性。虽此义摄一切成就相续无过法生不动性,但于不退法中最上阿罗汉性殊胜,非余故说"名阿罗汉"等。欲有色有分别十种有结为烦恼业报轮回因成不令出系缚故有结。虽有余彼分无结彼等有彼因性,有定欲有色有摄及彼彼有生业定,而断结者作业不生有故应见彼等结义。以正因知即以理如应知苦等如是知,前时作解脱及后时作如生起,为显示彼说"以道慧"等。
破坏自性因依刹那。应舍自性因死法性。此身热命识离应舍法,于此所住,彼为彼相续离作应说故说"漏尽者有不老法"等。因此世尊说"即此一寻死尸有想有意我施设世间及世间集世间灭"等。彼漏尽者,"老法"显示除如说不老法老法说"彼等此身破坏法"。因已至老彼破坏应舍定义经说转起。义生为义生,彼有此为义生。传闻义,以此显示此义从传闻来,非从义释来。因此说"说"。为显此义因缘义生说"坐轿房说"。"住祇园"说因缘如不违应知。此经岂非问施设耶?此实,但依经一分说义生性。某些说"王乘乘来,显王乘车说"。
于如聚沫身何说?与善共即与善人共说。因善人决不与善人应作,因此因沉没自性烦恼得破坏故涅槃说善。前句即"善人法不至老"句。显示因缘以差别。善人法涅槃无烦恼沉没破坏自性,因此依彼不至老。但烦恼因彼,如是此因说因不至老。因此说"此"等。或此"善"字为善美语因显示无恶等,为善人法性为义。因此说"离贪说彼最胜,无法与彼等"。
老死经注释毕。
4.爱经注释

115.Rahasi gatassāti janasambādhato apakkantassa. Nilīnassa teneva janavivekena ekamantaṃ nisajjāya ekībhāvena paṭisallīnassa viya. Tenāha ‘‘ekībhūtassā’’ti. Sabbaññubhāsitaṃ karonto āha tassa vacanaṃ ‘‘evameta’’nti sampaṭicchitvā tassa vacanaṃ tathāpaccanubhāsanto. Antakenādhipannattā eva khettavatthuhiraññasuvaṇṇādi mānusaṃ bhavaṃ jahato. Anuganti anugataṃ, tameva anugāmīti attho. Nicayanti uparūpari vaḍḍhiyā nicitabhūtaṃ. Samparāyikanti samparāya hitaṃ.

Piyasuttavaṇṇanā niṭṭhitā.

5. Attarakkhitasuttavaṇṇanā

116.Pīdahananti saṃyamanaṃ. Kammapathabhedaṃ appattassāti supinakālo viya pavattimattatāya kammapathavisesaṃ agatassa. Kammassāti akusalakammassa. Saṃvaranti saṃvarabhāvaṃ dasseti, itarassa pana saṃvarabhāvo purimehi tīhi padehi dassitovāti. Ottappampi gahitameva tadavinābhāvato. Na hi pāpajigucchanaṃ pāpautrāsarahitaṃ, utrāso vā pāpajigucchanarahito atthīti.

Attarakkhitasuttavaṇṇanā niṭṭhitā.

6. Appakasuttavaṇṇanā

117. Uḷārasaddo seṭṭhe bahuke ca dissatīti āha ‘‘paṇīte ca bahuke cā’’ti. Mānamajjanenāti mānavasena madappattiyā. Atikkamanti sādhumariyādavītikkamalakkhaṇaṃ dosaṃ. Kūṭo pāso.

Appakasuttavaṇṇanā niṭṭhitā.

7. Aḍḍakaraṇasuttavaṇṇanā

118. Yasmā kāmanimittaṃ satto sampajānamusā bhāsati, tasmā kāmā tassa patiṭṭhā paccayo kāraṇanti āha ‘‘kāmahetū’’tiādi. Bhadramukhasīsena viṭaṭubhaṃ bhadropacārena upacaratīti attho, vinicchayo karīyati etthāti aḍḍakaraṇaṃ, vinicchayaṭṭhānaṃ. Khippanti kūṭaṃ, macchakhippantipi vaṭṭati. Oḍḍitanti oḍḍanavasena phalaṃ pāpitaṃ.

Aḍḍakaraṇasuttavaṇṇanā niṭṭhitā.

8. Mallikāsuttavaṇṇanā

119.‘‘Kasmā pucchatī’’ti? Pucchākāraṇaṃ codetvā samudayato paṭṭhāya dassetuṃ ‘‘ayaṃ kira mallikā’’tiādi vuttaṃ. Mālārāmaṃ gantvāti attano pitu mālārāmaṃ rakkhaṇatthañceva avasesapupphaggahaṇatthañca gantvā. Kāsigāmeti kāsiraṭṭhassa gāme. So kira gāmo mahākosalarājena attano dhītuyā patigharaṃ gacchantiyā pupphamūlatthāya dinno, taṃnimittaṃ. Bhāgineyyena ajātasattunā. Tassāti rañño pasenadissa. Sāti mallikā. Nivattitunti tassā dhammatāya nivattituṃ tassā vacanaṃ paṭikkhipituṃ. Nevajjhagāti vattamānatthe atītavacananti āha ‘‘nādhigacchatī’’ti. Puthu attāti tesaṃ sattānaṃ attā.

Mallikāsuttavaṇṇanā niṭṭhitā.

9. Yaññasuttavaṇṇanā



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115.去寂处即离开人群。隐即以彼离人独一处坐如独住。因此说"成一"。作一切智说承认彼语"如是此"随说彼语如是。因为死主所得故舍田地金银等人有。随即随行,即彼随行为义。积即上上增长成积。后世即后世利。
爱经注释毕。
5.护自经注释
116.防即防护。未至业道破即如梦时仅行未至业道差别。业即不善业。防即显示防性,但他防性已以前三句显示。取畏亦已取因不离彼。因无恶厌无恶怖,或恶怖无恶厌故。
护自经注释毕。
6.少经注释
117.殊胜字见最胜与多故说"殊胜及多"。慢醉即以慢得醉。超越即超越善人界相过。钩套。
少经注释毕。
7.诉讼经注释
118.因欲因众生故意妄语,故欲为彼住立缘因故说"欲因"等。以贤面首说不实以贤称称为义,诉讼即于此作判决,判决处。钩即诡,鱼钩亦可。置即以置方式令得果。
诉讼经注释毕。
8.末利经注释
119"为何问?" 责问问因为从集起显示说"此末利"等。去华园即去自父华园为守护及取余花。迦尸村即迦尸国(今印度瓦拉纳西)村。彼村大憍萨罗王为自女嫁时为花钱所施,因彼。姊妹子阿阇世。彼即波斯匿王。彼即末利。止即以彼法性止遮彼语。未得即现在义过去语故说"不得"。多我即彼等众生我。
末利经注释毕。
9.祭经注释;

120.Thūṇanti yaññūpatthambhaṃ. Upanītāni yaññaṃ yajituṃ ārambhāya. Ettāvatāti ‘‘idha, bhante…pe… rudamānā parikammāni karontī’’ti ettakena pāṭhena. Sanniṭṭhānanti ‘‘naṃ itthiṃ labhissāmi nu kho, na nu kho labhissāmī’’ti nicchayaṃ avindanto na ñāyanto. Pheṇuddehakanti yathā yattha kuthite pheṇaṃ uddehati na upadhīyati, evaṃ anekavāraṃ pheṇaṃ uṭṭhāpetvā. Taṃ divasanti tasmiṃ raññā niddaṃ alabhitvā dukkhaseyyadivase. Ālokaṃ oloketvāti lohakumbhimukhavaṭṭisīse patte tattha mahantaṃ ālokaṃ oloketvā. Attāno vacanaṃ rañño pavattiñāpanatthaṃ. Mahāsaddo udapādi ‘‘evarūpaṃ yaññaṃ rājā kārāpetī’’ti. Vattukāmo ahosi, vattuñca pana avisahanto ‘‘sa’’ iti vatvā lohakumbhiyaṃ nimuggo. Imaṃ gāthaṃ vattukāmo ahosīti ayaṃ panettha sambandho. Esa nayo sesapadadvayepi. Dhammabheriṃ carāpesuṃ ‘‘koci kañci pāṇaṃ mā hanatū’’ti. So itthisāmiko puriso sotāpattiphale patiṭṭhahi attano upanissayasampattiyā sattu ca desanāvilāsasampattiyā, rājā pana mahābodhinirujjhanasabhāvattā kiñci visesaṃ nādhigacchi.

Saṅgahavatthūnīti lokassa saṅgahakāraṇāni. Nipphannasassato navabhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha ‘‘sassasampādane medhāvitāti attho’’ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyassa piyakarassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Idañhi raṭṭhaṃ acoriyaṃ niraggaḷanti vuccati apārutagharabhāvato.

Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattavīsati…pe… nassāti sattavīsādhikānaṃ tiṇṇaṃ pasusatānaṃ dvāvīsatiyā assādīhi ca saṭṭhiadhikadvisataāraññakapasūhi ca saddhiṃ sampiṇḍitānaṃ pana navādhikachasatapasūnaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani,

Assamedhassa yaññassa, adhikāni navāpi cā’’ti.


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120.柱即祭柱。引即为行祭祀开始。如是即以"尊者,此...等...哭泣作准备"如是文。决定即"我将得彼女否,不得否"不得决不知决定。沸腾即如于何处煮沸泡不住,如是多次起泡。彼日即彼王不得睡苦卧日。看光即到铁锅口边缘顶看彼大光。为知自语王行。生大声"王令作如是祭"。欲说,但不能说说"彼"沉铁锅。欲说此偈即此为此处关联。此理于余二句。转法鼓"任何人勿杀任何生"。彼女主人住预流果因自具近依及师说具庄严,但王因大觉性灭不得何差别。
摄事即摄世间因。成谷九分与农夫王取一分取十分。如是农夫欢喜成就谷故说"谷成就即智义"。低于彼据说生六分取。六月即够六六月。系即如作陷者。语可爱作可爱业语。因一切国繁等性故安。无难因无盗。因此国说无盗无关因开门家性。
作根上即作根拔。以二围祭即大祭前后应行二围祭。二十七...等...怖即杀二十七百畜二十二马等六十二百野畜合六百九畜怖畏恶畏者生怖。如是说-
"六百配中杀,
马祭祀畜生,
更有九余上。"


Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsentīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi yūpehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinadītīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā, hiraññasuvaṇṇagomahiṃ sādisattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati. Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana ‘‘vividhā yattha haññare’’ti vakkhamānattā ‘‘mahākiccā’’ti attho vutto, idha ‘‘mahārambhāti papañcavasena ajeḷakā’’tiādi vuttanti ‘‘bahupasughātakammā’’ti attho vutto. Nirārambhāti etthāpi vuttanayena attho veditabbo. Anugataṃ kulanti anukulaṃ, kulānugatanti attho veditabbo. Tenāha ‘‘yaṃ niccabhattādi…pe… attho’’ti.

Yaññasuttavaṇṇanā niṭṭhitā.

10. Bandhanasuttavaṇṇanā

121.Idanti ‘‘idha, bhante’’tiādikaṃ vacanaṃ. Te bhikkhū ārocesunti sambandho. Tesūti tesu raññā bandhāpitamanussesu. Sukatakāraṇanti sukāraṇakiriyaṃ ārocesuṃ, na kevalaṃ tesaṃ manussānaṃ bandhāpitabhāvaṃ . Idāni tamatthaṃ vitthārato dassetuṃ ‘‘rañño kirā’’tiādi vuttaṃ. Aṭṭhavaṅkoti aṭṭhaṃso. Antogharacārinoti antepuravāsino.

Ukkaṭṭheti yuddhe. Mantīsūti guttamantīsu. Akutūhalanti saññataṃ. Piyanti piyāyitabbaṃ. Annapānamhi madhure abhutte uppanne. Attheti atthe kicce jāte thiranti na kathenti kāyabalamattena apanetuṃ sakkuṇeyyattā. Suṭṭhu rattarattāti ativiya rattā eva hutvā rattā. Sārattenāti sārabhāvena sārabhāvasaññāya. Ohārinanti heṭṭhā haraṇasīlanti āha ‘‘catūsu apāyesu ākaḍḍhanaka’’nti. Sithilanti sithilākāraṃ, na pana sithilaṃ. Tenāha bhagavā ‘‘duppamuñca’’nti.

Bandhanasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Sattajaṭilasuttavaṇṇanā



我来为您直译这段巴利文：
轭穴即入轭孔杖。系即投。可运即应车载柱。据说从前一王行轭网祭时在萨拉斯瓦提河(今印度恒河)岸地裂沉没。愚痴婆罗门随行"此为彼天道"想于彼立轭网祭。因此说"从沉处起"。无柱少日祭,有柱多日成萨达罗祭。咒句所成酥蜜名瓦加,等同金银牛水牛七味供。因宝藏仓等无关故无关。据说彼祭自财产无余不藏舍。大害即多杀生业。但注释因将说"种种于此杀"故说"大作"义,此说"大害即羊山羊"等故说"多杀生业"义。无害于此亦应知如说方式义。随家即随家,应知随家义。因此说"常食等...义"。
祭经注释毕。
10.缚经注释
121.此即"尊者,此"等语。彼等比丘报为关联。彼等即彼等王所缚人。善作因即说善作因事,不仅彼等人被缚性。今为从广显示彼义说"王据说"等。八角即八边。内宫行即内宫住。
高即战。臣即密臣。不轻浮即节制。爱即应爱。食饮美未食生。事即事务生坚即不说因仅身力可除。极极染即极染成染。染着即以实性实性想。下向即下行性故说"四恶趣牵"。松即松相,非松。因此世尊说"难解"。
缚经注释毕。
第一品注释毕。
2.第二品
1.七结发经注释

122.Pubbārāmasaṅkhāteti sāvatthinagarassa pubbadisāya katattā pubbārāmeti saṅkhaṃ gate. Tatrāti ‘‘migāramātuyā pāsāde’’ti tasmiṃ saṃkhittavacane. Ayaṃ idāni vuccamānā anupubbikathā ādito paṭṭhāya anukkamakathā. Patthanaṃ akāsi tassa bhagavato aggupaṭṭhāyikaṃ ekaṃ upāsikaṃ disvā taṃ ṭhānantaraṃ ākaṅkhantī. Meṇḍakaputtassāti meṇḍakaseṭṭhiputtassa. Mātiṭṭhāneṭhapesi tassā upakāraṃ garubhāvañca disvā. Tāya kārite pāsādeti tāya mahāupāsikāya mahālatāpasādhanaṃ vissajjetvā navahi koṭīhi karīsamatte bhūmibhāge kārite sahassagabbhapaṭimaṇḍite pāsāde.

Parūḷhakacchāti parūḷhakacchalomā. Kamaṇḍalughaṭikādiṃ pabbajitaparikkhāraṃ. Naggabhogganissirikānanti naggānañceva bhoggānañca nissirikānañca. Te hi anivatthavatthatāya naggā ceva, acelakavatādinā bhoggasarīratāya bhoggā, sobhārahitatāya nissirikā ca. Attanā diṭṭhasutaṃpaṭicchādetvā na katheyyunti akāraṇametaṃ tesaṃ raññā payuttacarapurisabhāvato. Evaṃ kate pana te ‘‘aññepi pabbajitā atthīti ayaṃ jānātī’’ti maññeyyunti kohaññacitto evaṃ akāsīti sakkā viññātuṃ. Tathā hi tenatthena aparitosamāno ‘‘apicā’’tiādimāha.

Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavasena samujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenāha ‘‘kāsikacandananti saṇhacandana’’nti. Vaṇṇagandhatthāyāti vaṇṇasobhatthañceva sugandhabhāvatthañca. Vaṇṇagandhatthāyāti chavirāgakaraṇatthañceva sugandhatthāya ca. ‘‘Gihinā’’tiādīhi padehi evaṃ pamādavihārinā tayā arahanto duviññeyyāti dasseti.

Saṃvāso nāma idha kālena upasaṅkamananti dassento ‘‘upasaṅkamantenā’’ti āha. Kāyavācāhi asaṃyatenapi saṃyatākāro, asaṃvutindriyenapi saṃvutindriyākāro. Pariggahessāmīti vīmaṃsissāmi ‘‘parisuddhaṃ nu kho, no’’ti. Sappaññenāti sīlapariggaṇhanapaññāya sappaññena. Jānituṃ na sakkoti sabhāvassa sato sīlassa anupadhāraṇato.

Kathanenāti aparāparaṃ kathanena. Tathā hi vakkhati ‘‘ekaccassa hī’’tiādi. Ariyavohāroti diṭṭhādilakkhaṇena voharito ‘‘diṭṭhaṃ adiṭṭha’’ntiādinā pavuttasaddavohāro. Tassa pana kāraṇameva gaṇhanto ‘‘ettha cetanā’’ti āha. Esa nayo anariyavohārepi. Paramatthato hi saccavācādayo musāvādādayo cetanālakkhaṇāti. Paññattivohāro tathā tathā voharitabbato evamāha ‘‘saṃvohārena kho, mahārāja, soceyyaṃ veditabba’’nti.

Ñāṇathāmoti ñāṇaguṇabalaṃ, yena ṭhānuppattikapaṭibhānādinā accāyikakiccakaraṇīyāni niṭṭhāpeti. Saṃkathāyāti atthavīmaṃsanavasena pavattāya sammākathāya. Uppilavati lahukabhāvato. Heṭṭhācarakāti avacarakā. Ye anupavisitvā paresaṃ rahassavīmaṃsanavasena pavattā, tesu ocarakavohāroti vuttaṃ ‘‘carā hī’’tiādi.

Vaṇṇasaṇṭhānenāti vaṇṇena vā saṇṭhānena vā vaṇṇapokkharatāya vā saṇṭhānasampattiyā vā. Sujāno pesalo vissaseti yojanā. Lahukadassanenāti parittadassanena vijjukena viya. Parikkhārabhaṇḍakenāti pabbajitaparikkhārabhūtena bhaṇḍakena. Lohaḍḍhamāsoti lohamayo upaḍḍhagghanakamāso.

Sattajaṭilasuttavaṇṇanā niṭṭhitā.

2. Pañcarājasuttavaṇṇanā



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122.名东园即因在舍卫城东方作故得东园之名。彼即"鹿母讲堂"彼略语。此今将说从始次第语。作愿见彼世尊一最上侍女求彼地位。卖羊子即卖羊长者子。立母位见彼利益重性。彼所造讲堂即彼大优婆夷舍大装饰以九亿于地处所造千室庄严讲堂。
生粗毛即生粗毛发。瓶钵等出家资具。裸曲无光即裸及曲及无光。彼等因不着衣故裸,以无衣等曲身故曲,无庄严故无光。不说自见闻为无因因彼等为王所遣探人。但如是作彼等想"此知有余出家"故虚伪心如是作可知。如是因彼义不满故说"又"等。
迦尸栴檀即明栴檀。据说彼色明故光亮,为此作极细。因此说"迦尸栴檀即细栴檀"。为色香即为色美及香性。为色香即为皮肤染色及为香。以"居士"等句显如是放逸住汝难知阿罗汉。
共住即此时亲近为显示说"亲近"。身语不制而现制相,根不摄而现摄根相。我将观察即我将考察"净否"。有慧即以戒观察慧有慧。不能知因不观察有自性戒。
说即反复说。如是将说"某人"等。圣言即以见等相言说"见为不见"等转语言。但取彼因说"此中思"。此理非圣言亦然。第一义实语等虚语等以思为相。施设言因如是如是言故如是说"大王,应以共言知净"。
智力即智德力,以此处生辩才等完成应急作事。共语即以义观察方式行正语。浮起因轻性。下行即下探。入他人观察秘密方式行,于彼说探人语故说"探"等。
色形即以色或形或色美或形圆满。善生贤善信任为关联。轻见即少见如电。资具器即出家资具器。铜半钱即铜造半价钱。
七结发经注释毕。
2.五王经注释;

123.Rūpāti rūpasaṅkhātā kāmaguṇā. Te pana nīlādivasena anekabhedabhinnāpi rūpāyatanattā cakkhuviññeyyataṃ nātivattantīti āha ‘‘nīlapītādibhedaṃ rūpārammaṇa’’nti. To-saddopi dā-saddo viya kālattho hotīti āha ‘‘yatoti yadā’’ti. Manaṃ āpayati vaḍḍhetīti manāpaṃ, manoramaṃ. Manāpanipphattitanti tassa puggalassa manasā piyāyitaṃ, tassa aggabhāvena pariyantaṃ paramaṃ koṭiṃ katvā pavattitanti attho. Puggalamanāpanti ārammaṇasabhāvaṃ acintetvā puggalassa vasena manāpabhāveneva iṭṭhatāya iṭṭhanti. Sammutīti samaññā. Puggalamanāpaṃ nāma saññāvipallāsavasena viparītampi gaṇhāti itarasabhāvatoti āha ‘‘yaṃ ekassa…pe… iṭṭhaṃ kanta’’nti. Idāni taṃ jivhāviññeyyavasena yojetvā dassento ‘‘paccantavāsīna’’ntiādimāha. Idaṃ puggalamanāpanti idaṃ yathāvuttaṃ jivhāviññeyyaṃ viya aññampi evaṃjātikaṃ tena tena puggalena manāpanti gahetabbārammaṇaṃ puggalamanāpaṃ nāma.

Loke paṭivibhattaṃ natthi, vibhajitvā dassanena lokena madhurajātenapi paṭivibhattaṃ katvā gahetuṃ na sakkuṇeyyāti adhippāyo. Tenāha ‘‘vibhajitvā pana dassetabba’’nti. Dibbakappampīti devalokapariyāpannasadisampi amanāpaṃ upaṭṭhāti uḷārapaṇītārammaṇaparicayato. Majjhimānaṃ pana…pe… vibhajitabbaṃ tesaṃ manāpassa manāpato, amanāpassa amanāpato upaṭṭhānato. Tatthapi iṭṭhāniṭṭhaparicchedo nippariyāyato evaṃ veditabboti dassento āha ‘‘tañca paneta’’ntiādi. Tañca panetaṃ iṭṭhāniṭṭhabhūtaṃ ārammaṇaṃ kāmāvacarajavanesu akusalassa vasena yebhuyyena pavattatīti katvā tattha ‘‘rajjati dussatī’’ti akusalasseva pavatti dassitā. Sesakāmāvacarassapi vasena pavatti labbhateva. Tathā hi taṃ appaṭikūlepi paṭikūlākārato, paṭikūlepi appaṭikūlākārato pavattatīti. Vipākacittaṃ iṭṭhāniṭṭhaṃ paricchindati, na sakkā vipākaṃ vañcetunti. Kusalakammaṃ hi ekantato iṭṭhameva, akusalakammañca aniṭṭhameva, tasmā tattha uppajjamānaṃ vipākacittaṃ yathāsabhāvato pavattatīti.

Yaṃ pana sammohavinodaniyaṃ ‘‘kusalakammajaṃ aniṭṭhaṃ nāma natthī’’ti ettakameva vuttaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ. Tena sobhanaṃ akusalakammajampi ekaccānaṃ sattānaṃ iṭṭhanti anuññātaṃ siyā. Kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti vadanti. Tiracchānagatānaṃ kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti. Manussā ca devatānaṃ rūpaṃ disvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hotīti daṭṭhabbaṃ. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa sobhanassa iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa, iṭṭhārammaṇena vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā vattuṃ. Idāni tameva vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ vibhāvetuṃ ‘‘kiñcāpi hī’’tiādi vuttaṃ. Tayidaṃ sammutimanāpasaṃvibhāgatthaṃ vuttaṃ, idha pana na tathā vibhattanti āha ‘‘bhagavā panā’’tiādi.


我来为您直译这段巴利文：
123.色即名色欲功德。彼等虽以青等方式种种分别亦因色处故不超眼识,因此说"青黄等差别色所缘"。"从"声如"当"声为时义故说"从即当"。意适增长为适意,悦意。意适成即彼人意爱,以彼为最作边际最高点而行义。人适意即不思所缘自性以人方式适意性故可意为可。名言即名称。人适意即以想颠倒方式取相反他性故说"某一...等...可意爱"。今以舌识方式配合显示说"边地住"等。此人适意即此如说舌识及余如是类以彼彼人适意应取所缘名人适意。
世间无分别,分别显示世间亦以甜类分别取不能为意趣。因此说"分别应显示"。如天即如属天界亦不适现因熟习胜妙所缘。中...等...应分别因彼等适意现适意,不适意现不适意。于彼亦应如是知无譬喻可意不可意决定为显示说"彼且此"等。彼且此成可意不可意所缘因多以欲界速行不善方式行故于彼显示"染瞋"唯不善行。余欲界亦得方式行。如是彼于不逆亦以逆相,于逆亦以不逆相行。异熟心决定可意不可意,不能欺异熟。因善业定可意,不善业不可意,故彼生异熟心如自性行。
但除痴论说"无善业生不可意"仅此,但彼应见仅譬喻。因此应许不善业生亦某些有情可意。但说善业生一切可意。某些畜生人形不适,由是见即逃。人见天形亦怖,彼等异熟识缘彼色亦生善异熟,但因无如是福彼等于彼无乐应见。但应说如无善业生不可意,如是无不善业生妙可意。因象等不善业生于人唯不善异熟所缘,但生起善业生于善异熟,因与可意所缘混杂少不善业生不成多不善异熟生因可说。今为显示彼异熟方式可意不可意所缘住立说"虽然"等。彼此说为名言适意分别,但此不如是分别故


So upāsako candanaṅgalagāme jātattā ‘‘candanaṅgaliko’’ti paññāyati, ‘‘candanavilāso’’ti keci. Tassa upāsakassa paṭibhānaṃ udapādīti yojanā. Te rājāno hatappabhe hatasobhe disvāti sambandho. Udakābhisitteti udakena abhisiñcite. Aṅgāre viyāti aṅgārakkhaṇe viya.

Kālassevāti pageva. Avigatagandhaṃ taṅkhaṇavikasitatāya. Īdisaṃ vacananti ‘‘acchādesī’’ti evarūpaṃ vacananti.

Pañcarājasuttavaṇṇanā niṭṭhitā.

3. Doṇapākasuttavaṇṇanā

124. ‘‘Doṇapākakura’’nti ettha vibhattilopaṃ katvā niddesoti āha ‘‘doṇapākaṃ kura’’nti. Doṇassāti catunnaṃ āḷhakānaṃ, soḷasanāḷīnanti attho. Tadupiyanti tadanurūpaṃ, tassa vuttaparimāṇassa anucchavikanti attho. Pubbeti taṃdivasato purimataradivasesu. Balavāti mahā. Bhattapariḷāhoti bhattasammadahetuko. Assa rañño ubhosu passesu gahitatālavaṇṭā bījanti yamakatālavaṇṭehi. Phāsuvihāranti bhojane mattaññutāya laddhabbasukhavihāraṃ. Bhojanamattaññū hi sukhavihāro hoti. Tenāha ‘‘tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti.

Tanukassāti tanukā assa puggalassa, bhuttapaccayā visabhāgavedanā na hontīti attho. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyupālayanti nirodho avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālento.

Pariyāpuṇitvāti ettha yathā sabbaṃ so pariyāpuṇi, tato parañca yathā paṭipajji, taṃ dassetuṃ ‘‘raññā saddhi’’ntiādi vuttaṃ. Tāvatake taṇḍule hāreyyāsi tadupiyañca byañjananti ānetvā sambandho.

Purisabhāgo esāti majjhimena purisena bhuñjitabbabhāgo eso, yadidaṃ nāḷikodanamattaṃ. Sallikhitasarīratāti bhamaṃ āropetvā ullikhitassa viya sabbapariḷāhavūpasamassa puthulatāpagatasarīrassa. Sīlaṃ samparāyikatthoti vuttaṃ, kuto panettha sīlanti āha ‘‘bhojane’’tiādi. Sīlaṅgaṃ nāma hotīti catupārisuddhisīlassa avayavo eko bhāgo hoti.

Doṇapākasuttavaṇṇanā niṭṭhitā.

4. Paṭhamasaṅgāmasuttavaṇṇanā

125. Vedena ñāṇena īhati iriyatīti vedehī, kosalarājabhaginī ajātasattuno mātā, sā kira sampajaññajātikā. Tenāha ‘‘paṇḍitādhivacana’’nti, cattāri aṅgāni etissanti caturaṅginī. Dvinnaṃ rajjānanti kāsikarajjamagadharajjānaṃ antare, so pana gāmo kāsikarajjo.

Pāpāti lāmakā nihīnācārā. Mejjati siniyhatīti metti, sā etesu atthīti mittā. Saha ayanti pavattantīti sahāyā. Sampavaṅkanti suṭṭhu onataṃ. Jayakāraṇaṃ disvā āha, tathā hi ‘‘ajja imaṃ rattiṃ dukkhaṃ setī’’ti kālaparicchedavasena vuttaṃ. Verighāto nāma veripuggale satīti āha ‘‘veripuggalaṃ labhatī’’ti.

Paṭhamasaṅgāmasuttavaṇṇanā niṭṭhitā.

5. Dutiyasaṅgāmasuttavaṇṇanā



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彼优婆塞因生旃檀伽罗村故知为"旃檀伽利",某些说"旃檀光"。彼优婆塞生辩才为关联。见彼等王失光失美为关联。以水灌即以水灌注。如火炭即如火炭时。
清晨即早。未失香因彼时开放。如是语即"给盖"如是语。
五王经注释毕。
3.斗煮经注释
124"斗煮做"此中略格而说故说"做斗煮"。斗即四阿拉卡,十六纳利义。如彼即如彼,适彼说量义。前即彼日前诸日。强即大。饭热即饭醉因。彼王两边取扇扇即双扇。安住即食知量得安乐住。食知量者成安乐住。因此说"彼微有受,慢慢老护命"。
微即微彼人,食因不成不宜受义。慢即缓软,无障义。老即所食食消。护命即灭无受护生命。或慢老即彼食知量人因限量食慢久老至老护生命。
学即此中如彼学一切,此后如行,为显示彼说"与王"等。如是量米应取及如是调味即引来关联。
此人分即此中人应食分,即一纳利饭量。轻身即如上起磨如是一切热息去粗身。戒为后世义说,此中何处戒故说"食"等。为戒支即成四遍净戒一分一部。
斗煮经注释毕。
4.第一战经注释
125.以智见行为毗提醯,憍萨罗王妹阿阇世母,据说彼生正知。因此说"智者名",此具四分为四分。二国即迦尸国摩羯陀国中间,但彼村属迦尸国。
恶即劣下行。友即净为友,彼等有此为友。共同行为同伴。甚曲即善屈。见胜因说,如是说"今此夜苦卧"以时限方式说。害敌名有敌人故说"得敌人"。
第一战经注释毕。
5.第二战经注释

126.Suṇāthāti ‘‘vatvā’’ti vacanaseso. Upakappatīti sambhavati. Sayhaṃ hotīti kātuṃ sakkā hoti. ‘‘Yadā caññe’’ti ca-kāro nipātamattanti āha ‘‘yadā aññe’’ti. Vilumpantīti vināsaṃ acchindanaṃ karonti. Vilumpīyatīti viluttaparasantakassa asakattā puggalo diṭṭhadhammikaṃ kammaphalaṃ paṭisaṃvedento viya sayampi parena vilumpīyati, dhanajāniṃ pāpuṇāti. ‘‘Kāraṇa’’nti hi maññatīti pāpakiriyaṃ attano hitāvahaṃ kāraṇaṃ katvā maññati. Jayanto puggalo ‘‘idaṃ nāma jināmī’’ti maññamāno sayampi tato parājayaṃ pāpuṇāti. Ghaṭṭetāranti pāpakammavipākaṃ. Kammavivaṭṭenāti kammassa vivaṭṭanena, paccayalābhena laddhāvasarena vivaṭṭetvā vigamitena kammenāti attho.

Dutiyasaṅgāmasuttavaṇṇanā niṭṭhitā.

6. Mallikāsuttavaṇṇanā

127.Ekaccāti paṇḍitā sapaññā. Seyyāti varā. Gāthāsukhatthaṃ sasurasaddalopaṃ katvā ‘‘sassudevā’’ti vuttanti āha ‘‘sassusasuradevatā’’ti. Disājeṭṭhakāti catūsupi disāsu jeṭṭhakasīsena hi lokaṃ vadati. Tādisāyāti tathārūpāya medhāvitādiguṇavuttiyā. Subhariyāyāti sukhettabhūtāya sundaritthiyāti attho.

Mallikāsuttavaṇṇanā niṭṭhitā.

7. Appamādasuttavaṇṇanā

128.Samadhiggayhāti sammā ativiya gahetvā, ñāyena visesato gaṇhitvā. Kārāpakaappamādoti tiṇṇaṃ puññakiriyavatthūnaṃ pavattakaappamādo. Samavadhānanti samavarodhaṃ antogadhaṃ. Upakkhepanti bahi ahutvā pakkhipitabbataṃ. Sesapadajātāni viya ava…pe… dhammā sappadesattā. Appamāde samodhānaṃ gacchanti tassa nippadesattā. Aggaṃ seṭṭhaṃ mahantaṃ sesadhammānaṃappamādo. Paṭilābhakaṭṭhenāti adhigamahetutāya. Lokiyopi samānoti kāmāvacaropi samāno. Mahaggatānuttarānaṃ pubbabhāge pavattaappamādo hi idhādhippeto.

Pasaṃsanti paṇḍitāti yojanā. Appamādassa pāsaṃsabhāve ekantato kattabbatāya pana ‘‘etānī’’tiādinā kāraṇaṃ āha. Imissā yojanāya ‘‘puññakiriyāsū’’ti padassa ‘‘appamatto’’ti iminā sambandho. Yasmā paṇḍitā appamādaṃ pasaṃsanti, yasmā ca puññakiriyāsu appamatto ubho atthe adhiggaṇhāti, tasmā āyuādīni patthayantena appamādova kātabboti. Dutiyayojanāya pana paṇḍitā appamādaṃ pasaṃsanti. Kattha? Puññakiriyāsu. Kasmāti ce? Appamattotiādi. Tenāha ‘‘yasmā…pe… attho’’ti. Atthapaṭilābhāti diṭṭhadhammikādihitapaṭilābhā.

Appamādasuttavaṇṇanā niṭṭhitā.

8. Kalyāṇamittasuttavaṇṇanā



我来为您直译这段巴利文：
126.听即"说"余语。适即生。可能即能作。"当他人"中"当"字为助词故说"当他人"。掠夺即作破坏夺取。被掠即被夺他物无己性人如受现法业果自亦被他掠夺,得财失。"因"即思即想恶业为自利因。胜人想"我胜此"自亦从彼得败。害即恶业果。业转即以业转,以缘得得机会转去业义。
第二战经注释毕。
7.末利经注释
127.某即智慧者。胜即上。偈乐义略"姑舅"字说"姑舅天"故说"姑舅天"。方长即以四方长首说世间。如是即如是智慧等德行。善妻即善田性美女义。
末利经注释毕。
7.不放逸经注释
128.正取即正极取,以理特取。令作不放逸即三福业事转不放逸。等入即等摄入含。投即外无应入。余诸句如...等...法有分故。不放逸入等彼无分故。最上胜大余法不放逸。以得义即证得因性。虽世间即虽欲界。因此意欲广大无上前分行不放逸。
智者赞为关联。不放逸定应作赞性故以"此等"等说因。此关联"福业"句与"不放逸"此关联。因智者赞不放逸,因于福业不放逸得二义,故欲寿等应作不放逸。第二关联智者赞不放逸。何处?福业。何故?不放逸等。因此说"因...等...义"。得义即得现法等利。
不放逸经注释毕。
8.善友经注释;

129. Sīlādiguṇasamannāgato kalyāṇo bhaddako mitto etassāti kalyāṇamitto, tassa dhammo kalyāṇamittasseva svākhāto nāma hoti sutvā kattabbakiccassa sādhanato. Tenāha ‘‘atthaṃ pūretī’’ti. Itarassāti pāpamittassa. Tenāti atthapūraṇena. Etanti ‘‘so ca kho kalyāṇamittassā’’ti etaṃ vacanaṃ. Desanādhammoti pariyattidhammo. So hi kalyāṇamittato paccakkhato laddhabbo, itare tadupanissayā paccattapurisakārehi, tena laddhabbo kalyāṇamittoti evamattho gahetabbo. Sāvakabodhisattavasena hesā desanā āgatā. Na hi sesabodhisattānaṃ paropadesena payojanaṃ atthi.

Upaḍḍhaṃ kalyāṇamittatoti brahmacariyaṃ carantassa upaḍḍhaguṇo kalyāṇamittato laddhabbo. Upaḍḍhaṃ paccattapurisakāratoti itaraṃ upaḍḍhaṃ ñāṇaṃ paṭipajjantassa attano purisakārato. Lokepi pākaṭoyamattho ‘‘ācariyato upaḍḍhaṃ, paccattapurisakārato upaḍḍhaṃ laddhabbā tevijjatā’’ti, tasmā thero tathā cintesi. Nippadesanti anavasesato. Tatoti kalyāṇamittato. Upaḍḍhaṃ āgacchatīti upaḍḍhaguṇo paṭipajjantaṃ upagacchati. Bahūhi purisehi. Vinibbhogo vivecanaṃ natthi ekajjhaṃ atthassa vivecetuṃ asakkuṇeyyattā. Esāti paratoghosapaccattapurisakārato ca sijjhamāno attho. Ettakanti ettako bhāgo. Yadi na sakkā laddhuṃ, atha kasmā upaḍḍhanti vuttanti āha ‘‘kalyāṇamittatāyā’’tiādi. Sammādiṭṭhiādīsu na sakkā laddhuṃ. Asakkuṇeyye sakalampi na sambhavati paratoghosamattena tesaṃ asijjhanato, padhānahetubhāvadīpanatthaṃ pana ‘‘sakalamevā’’ti vuttaṃ. Pubbabhāgapaṭilābhaṅganti pubbabhāge paṭiladdhabbakāraṇaṃ kalyāṇamittassa upadesena vinā tena uttari visesato aladdhabbato. Atthatoti paramatthato. ‘‘Kalyāṇamittaṃ…pe… cattāro khandhā’’ti vatvā sutvāti attho. Te pana sīlādayo saṅkhārakkhandhapariyāpannāti āha ‘‘saṅkhārakkhandhotipi vadantiyevā’’ti.

Māhevanti mā aha evanti chedo, ahāti nipātamattaṃ, māti paṭisedhe nipāto. Tenāha ‘‘mā evaṃ abhaṇī’’ti. ‘‘Māhevaṃ ānandā’’ti vadato bhagavato imasmiṃ ṭhāne tādisassa nāma te, ānanda, kalyāṇamittaguṇe sevato vattuṃ yuttaṃ ayāthāvatoti dhammabhaṇḍāgārikassa yathābhūtaguṇakittanamukhena paṭikkhepo yuttoti dassento ‘‘bahussuto’’tiādimāha. Idanti idaṃ vacanaṃ bhagavā āhāti sambandho. Sakalameva hīti ettha hi-saddo hetuattho. Tena ‘‘māheva’’nti tassa paṭikkhepassa kāraṇaṃ jotitaṃ, na sarūpato vuttaṃ. ‘‘Kalyāṇamittasseta’’ntiādinā pana taṃ sarūpato dassitanti āha ‘‘idāni…pe… ādimāhā’’ti. Pāṭikaṅkhitabbanti icchanaṭṭhena pāṭikaṅkhitabbaṃ, na paṭikaṅkhānimittenāti āha ‘‘avassaṃbhāvīti attho’’ti.


我来为您直译这段巴利文：
129.具戒等德为善好友其者为善友,彼法善友即名善说因闻应作事成就。因此说"满义"。其他即恶友。以彼即以满义。此即"彼实善友"此语。教法即教理法。彼实从善友亲得,其他依彼以自人作,以彼得善友如是义应取。此教以声闻菩萨方式来。因余菩萨无他教用。
半善友即修梵行者半德从善友得。半自人作即余半智从修自人作。世间亦显此义"从师半,从自人作半得三明",故长老如是思。无分即无余。从彼即从善友。半来即半德近修。多人。无分别分析无因一处义不能分析。此即从他声自人作成就义。如是即如是分。若不能得,何故说半故说"善友性"等。正见等不能得。不能得全亦不生因仅从他声彼等不成,但为显示主因故说"全实"。前分得分即前分应得因善友教无不能得彼更殊胜。义即胜义。说"善友...等...四蕴"闻义。但彼等戒等属行蕴故说"亦说行蕴"。
莫如即莫说如分别,"说"为助词,"莫"为遮止助词。因此说"莫如是说"。世尊说"莫如是阿难"此处如是名你,阿难,事善友德应说不如实故以法藏持者如实德赞口遮止应故说"多闻"等。此即此语世尊说为关联。全实即此中"实"字为因义。以彼显示"莫如"彼遮止因,不从自性说。但以"善友此"等从自性显示故说"今...等...说"。应期即以欲义应期,非期待相故说"定有义"。


Idhāti antogadhāvadhāraṇapadaṃ, idhevāti attho. Imasmiṃyeva hi sāsane ariyamaggabhāvanā, na aññattha. Ādipadānaṃyevāti tasmiṃ tasmiṃ vākye ādito eva vuttasammādiṭṭhiādipadānaṃyeva. Sammādassanalakkhaṇāti catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena sammadeva dassanasabhāvā. Sammāabhiropanalakkhaṇoti nibbānasaṅkhāte ārammaṇe sampayuttadhamme sammadeva āropanasabhāvo. Sammāpariggahaṇalakkhaṇāti musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvena sampayuttadhamme sammāvācāpaccayaṃ subhāsitasotārañca puggalaṃ pariggaṇhātīti sammāpariggahaṇalakkhaṇā. Yathā kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hoti, tathā sammākammanta saṅkhātā viratipīti samuṭṭhāpanalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā, jīvitappavattiyā ājīvasseva vā suddhi vodānaṃ. Yathā uppannuppannānaṃ vajjānaṃ dhammena pahānānuppādaatthalābhādiparivuḍḍhi hoti, evaṃ sampayuttānaṃ paggahaṇasabhāvoti sammāpaggahalakkhaṇo sammāvāyāmo. Kāyavedanācittadhammesu subhasukhaniccaattagāhānañca vidhamanavasena sammāpatiṭṭhānasabhāvāti sammāupaṭṭhānalakkhaṇā sammāsati. Sampayuttadhammānaṃ sammā samādahanaṃ ekaggatākaraṇaṃ sabhāvo etassāti sammāsamādhānalakkhaṇo sammāsamādhi. Tīṇi kiccāni honti paṭipakkhadhammesu , ārammaṇadhammesu, sampayuttadhammesu ca ekasmiṃyeva khaṇe pavattivisesabhūtāni. Idāni tāni sarūpato dassetuṃ ‘‘seyyathida’’ntiādi vuttaṃ. Saddhinti iminā ‘‘aññehī’’ti vuttakilesā micchādiṭṭhiyā saha ekaṭṭhā vā anekaṭṭhā vāti dasseti. Pajahati pahāya naṃ paṭivijjhati. Nirodhanti nibbānaṃ ārammaṇaṃ karoti sacchikiriyāpaṭivedhena paṭivijjhati.

Na kevalaṃ maggadhammā vuttanayeneva, atha kho aparenapi nayena veditabbāti dassento ‘‘apicā’’tiādimāha. Nānākhaṇā punappunaṃ uppajjanato. Nānārammaṇā aniccānupassanādibhāvato. Ekakkhaṇā sakideva uppajjanato. Ekārammaṇā nibbānavisayattā. Cattāri nāmāni labhati pariññābhisamayādivasena pavattiyā. Tīṇi nāmāni labhati kāmasaṅkappādīnaṃ pahānavasena pavattiyā. Paṭipakkhapahānavasena hissa nāmattayalābho. Esa nayo sesesupi. Viratiyopi honti cetanāyopi pubbabhāgepi vikkhambhanavasena pavattanato. Maggakkhaṇe pana viratiyova paṭipakkhasamucchindanassa maggakiccattā. Na hi cetanā maggasabhāvā. Sammappadhānasatipaṭṭhānavasenāti catubbidhasammappadhānacatubbidhasatipaṭṭhānavasena cattāri nāmāni labhati anuppannākusalānuppādanādīnaṃ kusalānañca vaḍḍhanato. Pubbabhāgepi maggakkhaṇepīti yathā pubbabhāge paṭhamajjhānādivasena nānā. Evaṃ maggakkhaṇepi. Na hi ekopi ca maggasamādhi paṭhamajjhānasamādhiādināmāni labhati sammādiṭṭhiādīnaṃ viya kiccavasena bhedābhāvato. Tenāha ‘‘maggakkhaṇepi sammāsamādhiyevā’’ti.


我来直译这段巴利文：
此处，这是包含在内的限定词，意即"就在这里"。只有在这个教法中才有圣道的修习，而不在其他处。"诸初始之词"即是在每个语句最初所说的正见等词。"正见相"即是通过对四圣谛的遍知等证悟而具有正确见知的本质。"正确安立相"即是对涅槃所缘境中，正确地安立相应诸法的本质。"正确摄持相"，因为正语是相反于虚妄语等的欺诈作用，是相反于粗糙、不摄持的本质，以柔和性摄持相应诸法，以正语缘持善说之听者及其人，故称为正确摄持相。如同身体行为引生某些当做之事，自身即是引发、努力，如是应知正业所称的离相也是引发相，或者说是提举相应诸法，如同身体行为举起重物。对有情的生命，或对相应诸法，或对活命方式的清净、净化。如同对已生已生的过失，以法得到断除、不生、利益等增长，如是对相应诸法有策励本质，故正精进有正确策励相。在身、受、心、法中，以破除净相、乐相、常相、我执的方式而有正确建立的本质，故正念有正确建立相。相应诸法的正确等持，使成一境性是其本质，故正定有正确等持相。对治法、所缘法和相应法有三种作用，在同一刹那生起殊胜。现在为显示其自性而说"即是"等。"与"这个词表示"其他"所说的烦恼是与邪见一处或非一处。断除后即通达。"灭"即是以作证通达而通达涅槃所缘。
不仅道法如前所说方式，还应以其他方式了知，为显示此义而说"复次"等。因为一再生起故是异刹那。因为是无常随观等故是异所缘。因为一次生起故是一刹那。因为以涅槃为境故是一所缘。因为以遍知等证悟而转起故得四种名。因为以断除欲寻等而转起故得三种名。因为以对治断除故得三种名。其余诸法亦复如是。离也好，思也好，在前分也以镇伏方式转起。但在道刹那唯有离，因为断除对治是道的作用。思不是道的自性。以正勤念住方式，即是以四种正勤、四种念住方式得四种名，因为使未生不善不生等及增长诸善。前分也好，道刹那也好，如同在前分以初禅等方式各别，如是在道刹那也是。一个道定不得初禅定等名，因为不像正见等以作用方式有差别。故说"在道刹那也只是正定"。


Ñatvā ñātabbāti sambandho. Vuddhi nāma vepullaṃ bhiyyobhāvo punappunaṃ uppādo evāti āha ‘‘punappunaṃ janetī’’ti. Abhinibbattetīti abhivaḍḍhaṃ pāpento nibbatteti. Vivittatāti vivittabhāvo. So hi vivecanīyato viviccati, yaṃ viviccitvā ṭhitaṃ, tadubhayampi idha vivittabhāvasāmaññena ‘‘vivittatā’’ti vuttaṃ. Tesu purimo vivecanīyato viviccamānatāya viviccanakiriyāya samaṅgī dhammasamūho tāya eva viviccanakiriyāya vasena vivekoti gahito. Itaro sabbaso tato vivittasabhāvatāya. Tattha yasmiṃ dhammapuñje sammādiṭṭhi pavattati, taṃ yathāvuttāya viviccamānatāya vivekasaṅkhātaṃ nissāyeva pavattati, itaraṃ pana taṃninnatātaṃārammaṇatāhīti vuttaṃ ‘‘vivekaṃ nissitaṃ, viveke vā nissita’’nti.

Yathā vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavattā sammādiṭṭhi ‘‘vivekanissitā’’ti daṭṭhabbā. Nissayo ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo. Asatipi tāsaṃ pubbāparabhāve ‘‘paṭiccasamuppādo’’ti ettha paccayānaṃ samuppādanaṃ viya abhinnadhammādhārā nissayabhāvanā sambhavanti. Tassa tadaṅga-samucchedanissaraṇavivekanissitataṃ vatvā paṭippassaddhivivekanissitatāya avacanaṃ ariyamaggabhāvanāya vuccamānattā. Bhāvitamaggassa hi ye sacchikātabbā dhammā. Tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti mahantaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ suṭṭhu, disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti, uṇhābhibhūtassa puggalassa sītaninnacittatā viya. Keci pana ‘‘yathā sabhāvato, yathā ajjhāsayato nissaraṇavivekanissitatā, evaṃ paṭippassaddhivivekanissitatāpi siyā’’ti vadanti. Yadaggena hi nibbānaninnatā siyā, tadaggena phalaninnatāpi siyā ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja vihareyya’’nti ajjhāsayasampattiyā bhāvato. Yasmā pahānavinayo viya rāganirodhopi idhādhippetavivekena atthato nibbisiṭṭho, tasmā vuttaṃ esa nayo virāganissitādīsūti. Tenāha ‘‘vivekatthā eva hi virāgādayo’’ti.

Vossaggasaddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ, vissaṭṭhabhāvena nirāsaṅkapavatti ca, tasmā vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe taṃninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha ‘‘tattha pariccāgavossaggo’’tiādi. Ayaṃ sammādiṭṭhīti ayaṃ missakavasena vuttā sammādiṭṭhi. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānapakārena taṃninnatadārammaṇakaraṇappakārena ca.


我来直译这段巴利文：
"知道应知"，这是关联。增长即是广大、增多、一再生起，故说"一再生起"。"生起"即是使增长而生起。"远离性"即是远离状态。因为它从应远离者远离，远离后而住，这两者在此以远离状态的共相而说为"远离性"。在这两者中，前者是从应远离者正在远离，具足远离行为的法集，由于那远离行为的力量而称为远离。后者则是因为完全从彼远离的自性。其中，正见生起的法集，依止于以所说远离性而称为远离而生起，而另一个则是以趣向彼、以彼为所缘，故说"依止远离，或依止于远离"。
又如依远离力而生起的禅那称为"远离生"，如是依远离力而生起的正见应知为"依止远离"。依止应以观智、道的力量了知道果。即使它们无先后，如同"缘起"中诸缘的生起，依止于不相离之法而有可能。说其依止于彼分远离、断除远离、出离远离，而不说依止于止息远离，是因为正在说圣道的修习。已修道者应证的诸法，其作用是止息远离。由意乐，即是由"我将证得涅槃"的大意乐。虽然在观智剎那是以诸行为所缘，但在诸行中善见过患后，由于意乐倾向其对治涅槃而依止出离远离，如同被热所逼者的心倾向清凉。有些人说："如同依自性、依意乐而依止出离远离，如是也应依止止息远离。"因为若有倾向涅槃，即应有倾向果，因为有'何时我当成就住于彼处'的意乐圆满。因为断除调伏如同贪欲灭，与此所意指的远离实质上无差别，故说此理趣适用于依止离贪等。故说"因为离贪等即是远离义"。
舍断有舍弃义和趣入义，故说舍断有二种。因为舍断是断除，以舍弃状态无疑虑而转起，所以在观智剎那以彼分方式，在道剎那以断除方式，断除对治称为舍断，如是在观智剎那以倾向彼方式，在道剎那以作为所缘方式，舍弃自性称为舍断，应如是了知。因此说"其中舍弃舍断"等。"此正见"即是此依杂说的正见。"以如所说方式"即是以彼分断除、断除断除的方式，以及以倾向彼、作彼为所缘的方式。


Pubbe vossaggavacanasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe. Pariṇāmo nāma idha paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha ‘‘aya’’ntiādi. Esa nayoti yvāyaṃ nayo ‘‘vivekanissita’’ntiādinā sammādiṭṭhiyaṃ vutto, sesesu sammāsaṅkappādīsupi eseva nayo, evaṃ tattha netabbanti attho. Paṭiccāti nissāya. Jātisabhāvāti jāyanasabhāvā. Sakaloti anavaseso, sabboti attho. Na koci maggo sāvaseso hutvā sambhavati. Heṭṭhime magge uppanne uparimo uppanno eva nāma anantarāyena uppajjanato. Vavassaggattheti vacasāyatthe. Vaṇṇayantīti guṇavaṇṇanavasena vitthārenti.

Kalyāṇamittasuttavaṇṇanā niṭṭhitā.

9. Paṭhamaaputtakasuttavaṇṇanā

130. Diva-saddo divā-saddo viya divasapariyāyo, tasmā visesanabhāvena vuccamāno divasaddo atthavisesaṃ dīpetīti āha ‘‘divasassa divā’’tiādi. Saṃ vuccati dhanaṃ, tassa patīti sampati, dhanasāmiko, tassa hitāvahattā sāpateyyanti āha ‘‘sāpateyyanti dhana’’nti. Tassa gehe katākatabhaṇḍassa atibahubhāvato vimhayappatto rājā ‘‘ko pana vādo’’ti āha. Kāḷalohaṃ nāma ayophalaṃ. Kacchapādirūpehipi sovaṇṇādīni ṭhapenti. Sakuṇḍakabhattanti sakuṇḍehi vā sathusehi vā pakkabhattaṃ. Bilaṅgaṃ vuccati dhaññabilaṅgaṃ, āranālantipi vuccati, taṃ dutiyaṃ assāti bilaṅgadutiyaṃ. Tañhi kañjito nibbattattā kañjikaṃ nāma. Tīhi pakkhehi vatthakhaṇḍehi katanivāsanaṃ tipakkhavasanaṃ. Tenāha ‘‘tīṇi…pe… nivāsana’’nti.

Asanto nīco purisoti asappurisoti āha ‘‘lāmakapuriso’’ti. Kammassa nibbattabhāvena otaraṇatāya phalaṃ aggaṃ nāma, uparibhūmigatattā uddhaṃ aggaṃ assāti uddhaggikaṃ. Dakkhiṇanti dānamāha. Saggo nāma kāmabhavūpapattibhavo, tassa nibbattanato ‘‘saggassa hitā’’ti vuttaṃ. Tatrupapattijananatoti tatra upapattiyā jananato, uppādanatoti attho.

Setaṃ udakaṃ etissāti setodakā. So yena bhāvena yattha pākaṭataro hutvā dissati, taṃ dassetuṃ ‘‘vīcīnaṃ bhinnaṭṭhāne’’ti āha. Sukhotaraṇaṭṭhānatāya kaddamādidosavirahato ca sundaratitthā. Taṃ apeyyamānanti taṃ udakaṃ kenaci aparibhuñjiyamānaṃ. Attanā kattabbakiccakaroti attanā kātabbakammasaṅkhātakiccakaro, paribhogavasena ceva saṅgahetabbasaṅgaṇhanavasena ca niyojakoti attho. Kusalakiccakaroti attanā kātabbapuññakaro.

Paṭhamaaputtakasuttavaṇṇanā niṭṭhitā.

10. Dutiyaaputtakasuttavaṇṇanā



我来直译这段巴利文：
因为前面已说舍断一词的意义，故说"以整个语句"。转变是在观智剎那，已转变是在道剎那。转变在此称为成熟，故说"正在成熟和已成熟"。成熟即是由修习得到能力后，对断除烦恼、趣入涅槃的锐利明净性。故说"此"等。"此理趣"即是在正见中以"依止远离"等所说的这个理趣，在其余正思惟等中也是此理趣，应如是运用于彼处的意思。"缘"即是依止。"生起自性"即是生起的本性。"一切"即是无余，意思是全部。任何道都不可能是有余。下面的道生起时，上面的道即称为已生起，因为无障碍而生起。"舍断义"即是语言的意思。"解说"即是以功德解说的方式广释。
善友经注释终。
9. 第一无子经注释
"diva"词如同"divā"词是"日间"的同义词，所以作为修饰语而说的日间词显示特殊意义，故说"日间的日时"等。"saṃ"即是财富，其主即是"sampati"，财富主人，因为有益于他故称为财产，故说"财产即是财富"。因为他家中已作未作的物品极多，王生惊异而说"何必说"。"黑金属"即是铁块。也以龟等形象放置金等。"有糠饭"即是以糠或以谷壳煮的饭。"bilaṅga"称为谷bilaṅga，也称为āranāla，它是第二个，故称"以bilaṅga为第二"。因为从米汤产生故称为米汤。以三块布片制成的下衣称为三片衣。故说"以三...等...下衣"。
"非善、低劣的人"即是恶人，故说"劣人"。因为业以生起方式下行，故果称为"前"，因为趣向上界故"前"在上，故称为"上升"。"右"即说布施。"天界"即是欲有生起有，因为生起于彼故说"有益于天界"。"生彼处"即是生起于彼处，意思是产生。
其中有白水故称"有白水"。为显示它以什么状态在何处更为明显可见，故说"在波浪破碎处"。因为易于渡度和无泥等过失故为善渡处。"不饮用彼"即是彼水不被任何人受用。"做自己应做之事"即是做自己应作业称为事的人，意思是以受用方式和以摄受应摄受方式而指导者。"做善事"即是做自己应作的福德者。
第一无子经注释终。
10. 第二无子经注释

131.Piṇḍapātenāti sahayoge karaṇavacanaṃ. Paṭipādanaṃ tena saha yojananti āha ‘‘piṇḍapātena saddhiṃ saṃyojesi, piṇḍapātaṃ adāsīti attho’’ti. ‘‘Paṇītabhojanaṃ bhuñjitvā’’ti vuttaṃ, pāḷiyaṃ pana ‘‘kaṇājakaṃ bhuñjati bilaṅgadutiya’’nti. Taṃ taṃ pavattitaṃ yebhuyyavasena vuttanti daṭṭhabbaṃ. Idāni ‘‘imassa seṭṭhissa kassaci samaṇassa vā brāhmaṇassa vā dethā’’ti vacanaṃ na sutapubbaṃ, yasmā paccekabuddhā nāma attano guṇānubhāvehi loke pākaṭā sañjātā eva honti, tasmā seṭṭhibhariyāya ‘‘na yassa vā tassa vā’’tiādi cintitaṃ. Tathā hi tesaṃ dentāpi sakkaccaṃ yebhuyyena paṇītameva denti. Nāsāpuṭaṃ pahari attano ānubhāvena. So luddhatāya ‘‘bahu vata dhaññaṃ mamassā’’ti cittaṃ saṃyametuṃ sandhāretuṃ asakkonto.

Vippaṭisāruppannākāraṃ dassetuṃ ‘‘varameta’’ntiādi vuttaṃ. ‘‘Imassa samaṇassa piṇḍapātaṃ dehī’’ti vadato na ekāya eva javanavīthiyā vasena atthasiddhi. Atha kho tattha ādito pavattajavanavāropi atthi majjhe pavattajavanavāropi, taṃ sandhāyāha ‘‘pubbapacchimacetanāvasenā’’ti. Ekā cetanā dve paṭisandhiyo na detīti ettha sāketapañhavasena nicchayo veditabbo. Cuddasannaṃ cetanānaṃ pubbe puretaraṃ katattā purāṇaṃ.

Parigayhatīti pariggahoti āha ‘‘pariggahitaṃ vatthu’’nti. Anvāya upanissāya jīvantīti anujīvino. Sabbametanti dhanadhaññādisabbaṃ etaṃ yathāvuttapariggahavatthuṃ. Nikkhippagāminanti nikkhipitabbatāgāminaṃ. Nikkhipitabbasabhāvaṃ hotīti āha ‘‘nikkhippasabhāva’’nti. Pahāya gamanīyanti ayamettha atthoti āha ‘‘pariccajitabbasabhāvamevā’’ti.

Dutiyaaputtakasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Tatiyavaggo

1. Puggalasuttavaṇṇanā



我来直译这段巴利文：
"以托钵"是具有伴随义的工具语。配合是与彼相应，故说"与托钵相应，意思是给予托钵"。说"食用殊胜食物"，但在圣典中说"食用有糠饭和以bilaṅga为第二"。应知那是依多数情况而说。现在"给这长者的（食物）给任何沙门或婆罗门"这样的话从未听过，因为所谓独觉佛以自身功德威力在世间已成为显著，所以长者妻想"不是给予任何人"等。如是即使给予他们，恭敬地多给予殊胜的。以自身威力撞击鼻孔。他因为悭吝，不能制御、维持"我将有许多谷物"的心。
为显示追悔生起的状态而说"宁可"等。说"给这沙门托钵"不是仅以一速行路而成就义。而是在彼处有最初生起的速行，也有中间生起的速行，针对此说"依前后思"。一个思不能给两个结生，在此应依舍卫城问题而了知决定。因为在十四思之前更早做故为旧的。
"遍执"即是执取，故说"执取的事物"。随顺、依止而活命故为随生者。"这一切"即是这一切财谷等所说的执取事物。"趣向舍弃"即是趣向应舍弃性。成为应舍弃自性，故说"舍弃自性"。应舍离而去，这是此处的意义，故说"只是应舍弃自性"。
第二无子经注释终。
第二品注释终。
3. 第三品
1. 人经注释

132. ‘‘Nīce kule paccājāto’’tiādi appakāsanabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati, taṃyogato puggalassa tabbohāro yathā ‘‘maccherayogato macchero’’ti. Tasmā tamoti appakāsanabhāvena tamo tamabhūto andhakāro viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo, tamaparāyaṇataṃ vā pattoti attho. Ñāyenapi tamaggahaṇena khandhatamova kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. ‘‘Ucce kule paccājāto’’tiādi pakāsanabhāvena jotetīti joti, tena jotinā yuttotiādi sabbaṃ tame vuttanayeneva veditabbaṃ. Itare dveti jotitamaparāyaṇo jotijotiparāyaṇoti itare dve puggale.

Veṇuvettādikehi peḷādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena hananakaraṇato rathakārā cammakārā vuttā. ‘‘Pu’’ iti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimakoṭiko, rassakāyoti attho. Tenāha ‘‘lakuṇḍako’’ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha ‘‘pīṭhasampī’’ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapallādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

Āgamanavipattīti āgamanaṭṭhānavasena vipatti āgamo etthāti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena vipatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayā, paṭhamuppattiyā vā paccayā, tehevassa vipatti eva, na sampatti. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo hoti. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍakasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha ‘‘kasiravuttike’’ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho.

Dasahi akkosavatthūhīti lakkhaṇavacanaṃ etaṃ yathā ‘‘yadi me byādhitā honti, dātabbamidamosadha’’nti, tasmā dasahi akkosavatthūhi, tattha vā yena kenaci paribhāsatīti attho. Ekaggacittoti dānaṃ dātuṃ apekkhitatāya samāhitacitto.

Puggalasuttavaṇṇanā niṭṭhitā.

2. Ayyikāsuttavaṇṇanā



我来直译这段巴利文：
"再生于低贱种姓"等，以不光明性而暗故为暗，与彼暗相应故称为暗人，由于与彼相应而有此称呼，如同"由于与悭相应故称为悭者"。所以"暗"即是以不光明性而成为暗、如同黑暗而生，或者达到黑暗性的意思。具有所说相的暗即是其最终归趣、去处、终点故为暗归趣，或达到暗归趣性的意思。依理由暗的执取也只说蕴暗，不是黑暗暗。蕴暗即应知是无圆满的蕴转起。"再生于高贵种姓"等，以光明性而照故为光，与彼光相应等，一切应如暗中所说方式了知。"其余二者"即是光暗归趣、光光归趣这其余二人。
以竹藤等为篮筐等作者为编筐者。由于捕杀鹿鱼等故为猎师，即是猎人、渔夫等。因为在车上以皮革打击故说车匠为皮革工。"pu"是粪的名称，除去彼故为除粪者，即是除花者。"丑陋"即是形貌不好。"矮小"即是因无高度而为下端，意思是身材短小。故说"侏儒"。因为如同棍棒般转起故为侏儒，即是矮小。"眨"即是闭眼故为盲。而其闭眼是一只眼或两只眼，故说"一眼盲或两眼盲"。"弯曲"即是弯，即是手残废，他有此故为手残者。跛者称为足残废。他的身体称为下身的边部分被毁坏故为半身不遂。故说"卧床者"。应在灯上点燃、引导故为灯具，即是油灯盏等工具。"所说"即是在义注中所说。
"来处缺陷"即是依来处处所的缺陷，因为来在此故。"宿因缺陷"即是依最初生起因缘的缺陷。因为他的旃陀罗等状态的父母是最初生起因缘，或是最初生起的因缘，对他而言这些只是缺陷，不是圆满。"转起因缘缺陷"即是转起中安乐因缘的缺陷。虽生于如是低贱种姓，有些人可能具足财富，但此人贫穷丑陋。"活命方便缺陷"即是依活命方便的缺陷。因为他没有作为安乐维持生命的方便的象术等，而是以除花、打石等工作维持生命。故说"艰难活命者"。"自体缺陷"即是依处缺陷。"苦因和合"即是身心苦生起的因缘和合。"乐因缺陷"即是乐因缘的损失。"受用缺陷"即是受用乐的毁坏、不获得。光和光归趣性是白分。
"以十种骂詈事"，这是特相说，如"若我有病，应给此药"，所以以十种骂詈事，或在其中以任何一种辱骂的意思。"一境心"即是由于期望布施而心专一。
人经注释终。
2. 祖母经注释

133.Jarājiṇṇāti jarāya jiṇṇā. Tena pākaṭajarāya matthakappattimāha. Vayovuḍḍhāti vayasā vuḍḍhā. Tena pacchimavayassa osakkasampavattiṃ vadati. Jātimahallikāti jātimahattagatā. Cirakālaṃ atikkantāti dve tayo rājaparivaṭṭe vītivattā. Vayo-saddo sādhāraṇavacanopi jiṇṇasaddasannidhānato osānavayaṃ eva vadatīti āha ‘‘pacchimavayaṃ sampattā’’ti. Ayyikāti mātāmahiṃ sandhāya vadati. Hatthī eva ratanabhūto hatthiratananti āha ‘‘satasahassagghanakenā’’tiādi. Sabbāni tānīti kumbhakārabhājanāni, tehi saddhiṃ sattasantānassa pamāṇaṃ dassento ‘‘tesu hī’’tiādimāha, taṃ suviññeyyameva.

Ayyikāsuttavaṇṇanā niṭṭhitā.

4. Issattasuttavaṇṇanā

135.Aṭṭhuppattikoti ettha kā assa aṭṭhuppatti? Titthiyānaṃ bhagavato bhikkhusaṅghassa ca alābhāya ayasāya parisakkanaṃ. Taṃ vitthārato dassetuṃ ‘‘bhagavato kirā’’tiādi vuttaṃ. Yathā taṃ sabbadisāsu yamakamahāmegho uṭṭhahitvā mahāoghaṃ viya sabbā pāramiyo ‘‘imasmiṃyeva attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā – ‘‘kahaṃ bhagavā, kahaṃ devadevo narāsabho lokanātho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuvattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake (mahāva. 282) tesu tesu suttesu ca āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara…pe… parikkhārānaṃ, bhikkhusaṅghopi kho’’tiādi (udā. 38), tathā ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi ekaṃ gaṇampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 

我来直译这段巴利文：
133."衰老"即是被老所衰。由此说明显老年达到顶点。"年长"即是以年龄而长。由此说后期年龄的衰退转起。"生来年老"即是达到生来的大。"经过长时"即是度过两三个王朝。虽然"年龄"词是共通语,但因与"衰"字相近而只说最后年龄，故说"达到后期年龄"。"祖母"是指母亲的母亲而说。象即是成为宝的象宝，故说"价值十万"等。"这一切"即是陶工的器皿，为显示与它们一起的有情相续的量度而说"在这些"等,这是很容易理解的。
祖母经注释终。
4. 射手经注释
135."缘起"在此,什么是其缘起?外道们谋求世尊和比丘僧团的无利养、无名声。为详细显示此而说"据说世尊"等。如同在一切方向生起双重大云,如大洪水般,一切波罗蜜好像结合为"在这一世就要给予果报"一样,产生利养恭敬的大洪水。从各处手持饮食、车乘、衣服、花鬘、香料、涂香等的刹帝利、婆罗门等来访,寻问"世尊在哪里,天中天、人中牛王、世间导师在哪里",以百辆车运来资具而不得机会,周围约一伽浮他量的车头与车头相碰而立而随行,如同Andhakavinda婆罗门等。一切应依《犍度》和各经中所来的方式了知。如同世尊,比丘僧团也是如此。也说:"那时世尊受到尊重、尊敬、恭敬、供养、崇敬,获得衣服...等...资具,比丘僧团也"等,同样"善净,现在凡是在世间生起的僧团或团体,善净,我不见有任何其他一个僧团或一个团体达到如此利养和名声的顶点,如同这个比丘僧团"。

3.176). Evanti idāni vuccamānākārena. Nijjhattinti saññattiṃ. Nanti kathaṃ.

Evaṃ pucchituṃ ayuttaṃ titthiyānaṃ kathā mahājanasannipāte niyyātitā hotīti. Tasmiṃ dātabbaṃ, cittappasādamattena dentepi hi puññaṃ pavaḍḍhati. Ārocitaṃ attanoti adhippāyo. Bhagavāti satthu āmantanaṃ. Cittaṃ nāma yathāpaccayaṃ pavattamānaṃ nigaṇṭhā…pe… pasīdati pasannassāti adhippāyo. Pubbe avisesato deyyadhammassa dātabbaṭṭhānaṃ nāma pucchitaṃ, idāni tassa mahapphalabhāvakaro dakkhiṇeyyavisesoti āha ‘‘aññaṃ tayā paṭhamaṃ pucchitaṃ, aññaṃ pacchā’’ti. Sallakkhehi etaṃ. Pacchimaṃ purimena saddhiṃ ānehīti adhippāyo. Pucchitassa nāma pañhassa kathanaṃ mayhameva bhāro. Samupabyūḷhoti ekato senāya rāsivasena sampiṇḍitoti attho. Tenāha ‘‘rāsibhūto’’ti. Asikkhitoti sattaṭṭhasaṃvaccharāni dhanusippena sikkhito. Dhanusippaṃ sikkhitvāpi koci katahattho na hoti, ayaṃ pana asikkhito na katahattho, poṅkhānupoṅkhabhāvoyeva byāmamuṭṭhibandho. Tiṇapuñjamattikāpuñjādīsūti ādi-saddena paṃsupuñjavālukapuñjasāraphalakaayoghanādike saṅgaṇhāti. Akataparicayoti tesaṃ santikā vijjhanaṭṭhena akataparicayo. Rājarājamahāmattādike upecca asanaṃ upāsanaṃ, na kataṃ upāsanaṃ etenāti akatūpāsano. Asikkhitatādinā bhīrubhāvena vā kāyassa chambhanaṃ saṅkampanaṃ uttāso etassa atthīti chambhīti āha ‘‘pavedhitakāyo’’ti.

Dakkhiṇeyyatāya adhippetattā ‘‘arahattamaggena kāmacchando pahīno hotī’’ti āha. Accantappahānassa icchitattā tatiyeneva kukkuccaṃ pahīnaṃ hoti paṭighasampayogaṃ. Asekkhassa ayanti asekkhaṃ, sīlakkhandho. Tayidaṃ na aggaphalaṃ sīlameva adhippetaṃ, atha kho yaṃ kiñci asekkhasantāne pavattaṃ sīlaṃ, lokuttaro eva na adhippeto sikkhāya jātattā, evaṃ vimuttikkhandhopīti . Sekkhassa esoti vā, apariyositasikkhattā sayameva sikkhatīti vā sekkho, catūsu maggesu heṭṭhimesu ca tīsu phalesu sīlakkhandho. Upari sikkhitabbābhāvato asekkho. Vuḍḍhippatto sekkhoti asekkho. Aggaphalabhūto sīlakkhandho vucceyya, aṭṭhakathāyaṃ pana vipassakassa sīlassa adhippetattā tathā attho vutto. Sabbatthāti ‘‘asekkhenā’’tiādīsu. Ettha ca yathā sīlasamādhipaññākkhandhā missakā adhippetā, evaṃ vimuttikkhandhāpīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva.

Yena sippena issāso hoti, taṃ issattanti āha ‘‘ususippa’’nti. Yassā vāyodhātuyā vasena sarīraṃ sañjātathāmaṃ hoti, taṃ balapaccayaṃ sandhāyāha ‘‘balaṃ nāma vāyodhātū’’ti. Samappavattito hi visamappavattinivārakadhātu balaṃ nāma, tena tato aññaṃ balarūpaṃ nāma natthi.

Yasmā arahā eva ekantato sorato, tassa bhāvo soraccanti āha ‘‘soraccanti arahatta’’nti. Ete dveti khanti soraccanti ete dve dhammā. Pānīyaṃ pivanti etthāti papā, yo koci jalāsayo yaṃ kiñci pānīyaṭṭhānanti āha ‘‘caturassapokkharaṇīādīnī’’ti. Udakavikūlādīsu kamanti atikkamanti etehīti saṅkamanāni, setuādīni. Setukaraṇayuttaṭṭhāne setuṃ, caṅkamanakaraṇayuttaṭṭhāne caṅkamanaṃ, maggakaraṇayuttaṭṭhāne maggaṃ kareyyāti ayamettha adhippāyo. Tenāha ‘‘paṇṇāsā’’tiādi.


我来直译这段巴利文：
"如是"即是以现在所说的方式。"信服"即是确信。"如何"即是怎样。
外道们的话在大众集会时被托付，故不应如是询问。应在其中给予，因为即使以心净信而给也增长功德。"告知自己"是其意趣。"世尊"是对导师的称呼。"心"即是随因缘而转起，尼干陀...等...净信于已净信者是其意趣。先前一般地询问应施物的应施处，现在是彼大果的作者殊胜应施者，故说"你先前问一事，后来又问一事"。你应观察这个。"把后者与前者结合"是其意趣。对所问的问题的回答只是我的责任。"列阵"即是以军队一同成堆积聚的意思。故说"成堆"。"未学习"即是七八年学习弓术。虽学习弓术有些人不熟练，但此人未学习也不熟练，只是箭尾相连的一弓一把的系法。"在草堆泥堆等"，等字包括土堆、沙堆、核心板、铁块等。"未经练习"即是对他们未经练习射击。"未亲近"即是亲近而坐为亲近，他未作亲近于王、王大臣等。由于未学习等或怯懦性而有身体的战栗、震动、惊慌故为战栗者，故说"身体颤抖者"。
因为意指应施性故说"以阿罗汉道断除欲贪"。因为希望完全断除，故以第三道断除恶作，与嗔恚相应。"无学的"即是无学，即戒蕴。此不仅意指最上果的戒，而且是任何在无学相续中转起的戒，不仅意指出世间，因为从学而生，如是解脱蕴也是。或者"有学的"，或者因为未完成学习而自己学习故为有学，在四道和下面三果中的戒蕴。因为上面无可学故为无学。达到增长的有学为无学。应说是最上果的戒蕴，但在义注中因为意指观行者的戒故如是解释其义。"在一切处"即是在"以无学"等处。此中如同戒、定、慧蕴是混杂的意思，如是解脱蕴也应知包括暂时解脱等，不仅是止息解脱。
以此技能成为射手，彼为射术，故说"箭术"。依其风界身体生起力量，针对彼力因缘而说"力即是风界"。因为等起的调和转起阻止不调和转起的界称为力，所以除此之外没有所谓其他力色。
因为只有阿罗汉才是完全温和者，其状态为温和性，故说"温和性即是阿罗汉性"。"此二"即是忍辱、温和这两法。在此饮水故为饮水处，任何水池任何饮水处，故说"四方莲池等"。以此越过水难等处故为桥梁，即是桥等。在适合造桥处造桥，在适合造经行处造经行道，在适合造路处造路，这是此中的意趣。故说"五十"等。


Bhikkhācāravattanti ariyānaṃ hitaṃ vattapaṭipattiṃ. Dentopīti pi-saddena akhīṇāsavassa dentopīti imamatthaṃ dasseti yassa kassacipi dentenapi kammaphalaṃ saddahitvā vippasannacitteneva dātabbattā. Thanayanti idaṃ tassa mahāmeghabhāvadassanaṃ, yo hi mahāvassaṃ vassati, so gajjanto vijjummālaṃ vissajjento pavassati. Abhisaṅkharitvā samodhānetvāti khādanīyassa vividhajātiyāni sampiṇḍetvā. Tenāha ‘‘rāsiṃ katvā’’ti.

Pakiraṇaṃ nāma vikiraṇampi hoti anekatthattā dhātūnanti āha ‘‘vikiratī’’ti. Pakiranto viya vā dānaṃ detīti iminā guṇakhettameva apariyesitvā karuṇākhettepi mahādānaṃ pavattetīti dasseti. Tena ‘‘pakiretī’’ti vadantena bhagavatā aṭṭhuppattiyaṃ āgatatitthiyavādena appaṭisedhitatāpi dīpitā hoti. Puññadhārāti puññamayadhārā puññābhisandā. Sinehayantīti thūladhārenapi sinehena siniddhaṃ karontī. Kiledayantīti allabhāvaṃ pāpayantī. Yathāyaṃ puññadhārā dātāraṃ anto sineheti pūreti abhisandeti, evaṃ paṭiggāhakānampi anto sineheti pūreti abhisandeti. Tenevāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34) evaṃ santepi ‘‘dātāraṃ abhivassatī’’ti vuttattā aṭṭhakathāyaṃ dāyakavaseneva ‘‘sinehetī’’ti vuttaṃ, yasmā vā paṭiggāhakassa sinehuppatti āmisanissitāti dāyakavaseneva vuttaṃ.

Issattasuttavaṇṇanā niṭṭhitā.

5. Pabbatūpamasuttavaṇṇanā



我来直译这段巴利文：
"托钵行仪"即是对圣者有益的行为实践。"给予者"，以"pi"(也)字显示"即使非漏尽者给予"这个意思，因为任何人给予时也应信解业果而以净信心给予。"雷鸣"即是显示其为大云，因为下大雨时伴随雷鸣放出闪电而降雨。"准备配合"即是把各种硬食配在一起。故说"堆集"。
"散布"因为词根有多义故也是分散的意思，故说"分散"。或者如同散布般布施，以此显示不仅寻求功德田，也在悲愍田推行大布施。因此世尊说"散布"，也显示不排斥缘起中所来的外道说法。"功德流"即是功德所成的流，功德的溢流。"润泽"即是以粗流也以润泽使润滑。"滋润"即是使达到湿润状态。如同此功德流内在润泽、充满、溢流施者，如是也内在润泽、充满、溢流受者。因此说"布施者可爱，众人亲近他"等。虽然如此，因为说"降雨于施者"，在义注中只依施者而说"润泽"，或者因为受者的润泽生起依赖物质，所以只依施者而说。
射手经注释终。
5. 山喻经注释

136.Khattiyāti abhisekappattā. Issariyamado kāmagedho. Pathavimaṇḍalassa mahantatā taṃnivāsinaṃ anuyantatāti sabbamidaṃ yathicchitassa rājakiccassa sukhena samijjhanassa kāraṇakittanaṃ. Yādise rājakicce ussukkaṃ āpanno, taṃ vitthārato dassetuṃ ‘‘esa kirā’’tiādi vuttaṃ. Antaragamanānīti tiṇṇaṃ nirantaragamanānaṃ antarantarā gamanāni. Corā cintayiṃsūti eko antarabhogiko rājāparādhiko pañcasatamanussaparivāro coriyaṃ karonto vicarati, te sandhāya vuttaṃ.

‘‘Ayuttaṃ te kata’’nti sacāhaṃ vakkhāmīti yojanā. Dhuravihāreti rathassa dhuraṃ viya nagarassa dhurabhūte vihāre. Santhambhitunti vissāsabhāvena upaṭṭhātuṃ. Saddhāyikoti saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbo’’ti. Paccayikoti pattiyāyitabbo. Abbhasamaṃ puthulabhāvena. Nippothentoti nimmaddento. Saṇhakaraṇīyaṃ atisaṇhaṃ pisanto nisadapoto viya pisanto.

Dhammacariyātiādittampi sīsaṃ celañca ajjhupekkhitvā sammāpaṭipatti eva kātabbā tassā eva paraloke patiṭṭhābhāvato. Ācikkhāmīti kathemi, kathento ca yathā tamatthaṃ sammadeva rājā jānāti, evaṃ jānāpemīti . Nipphatti yuddhena kātabbaatthasiddhi. Visinoti bandhati yathādhippetaṃ cittaṃ etenāti visayo, samatthabhāvo. Mantasampannāti sampannarājamantā. Mahāamaccāti mahosadhādisadisā nītisatthachekā amaccapurisā. Upalāpetunti paresaṃ antare virodhatthaṃ saṅgaṇhituṃ.

Dveyeva pabbatāti pabbatasadisā dveyeva gahitā. Rājovādeti rājovādasutte. Āgatāva tattantiyā anurūpatthaṃ. Vilumpamānāti iti-saddo ādiattho. Vipattīti bhogaparihānādivināso. Hatthiyuddhādīhi jarāmaraṇaṃ jinituṃ na sakkā sattassa avisayabhāvato. Yena pana jinituṃ sakkā, taṃ dassento bhagavā ‘‘buddhe…pe… nivesaye’’ti āha. Ratanattaye hi saddhā niviṭṭhā mūlajātā patiṭṭhitā ekantato jarāmaraṇavijayāya hoti. Tenāha ‘‘tasmā saddha’’nti.

Pabbatūpamasuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Kosalasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

4. Mārasaṃyuttaṃ

1. Paṭhamavaggo

1. Tapokammasuttavaṇṇanā

137. Uruvelāya samīpe gāmo uruvelagāmo, taṃ uruvelagāmaṃ abhimukhabhāvena sammadeva sabbadhamme bujjhatīti abhisambodhi, sabbaññutaññāṇaṃ, tena samannāgatattā ca bhagavā abhisambuddhoti vuccati. Tassa pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhi, idha pana sattāhabbhantarameva adhippetanti āha ‘‘abhisambuddho hutvā antosattāhasmiṃ yevā’’ti. Asukhabhāvena aññehi kātuṃ asakkuṇeyyattā dukkaraṃ karotīti dukkarakāro, so eva itthiliṅgavasena dukkarakārikā. Tāya mutto vatamhīti cintesi. Yadi evaṃ kasmā taṃ lokanātho chabbassāni samanuyuñjati? Kammapīḷitavasena. Vuttañhetaṃ apadāne (apa. thera 1.

我来直译这段巴利文：
"刹帝利"即是已受灌顶者。权力慢与欲贪。大地圆周的广大性和居住者的随顺性,这一切是顺利成就所欲王务的因由的叙述。对于所从事的王务,为详细显示彼而说"据说他"等。"中间行程"即是三个连续行程的中间中间的行程。"盗贼们想"即是一个中部地区的王罪犯带着五百人眷属作盗贼而游行,针对他们而说。
"你做了不适宜"如果我要说的语法关系。"门前精舍"即是如同车轭一般作为城门轭的精舍。"安立"即是以亲密状态而侍奉。"可信"即是应以信而行,意思是应信。故说"应相信"。"可靠"即是应信赖。平坦广阔。"磨碎"即是践踏。如石臼磨得极细般磨碎。
"法行"等即使头发和衣服着火也应舍弃而只作正确实践,因为只有彼是来世的依止。"我说"即是我讲,而且讲时如是使王正确了知彼义,如是使知。"成就"即是以战争应作的义的成就。以此束缚如意的心故为境,即是能力。"具足谋略"即是具足王的谋略。"大臣"即是如大药贤等善巧政策论的大臣人。"亲取"即是为使他人之间敌对而摄取。
"只有两座山"即是只取两个如山般的。"在王教诫"即是在王教诫经中。只来适当的义理。"被掠夺"等,等字有等等的意思。"败坏"即是财富损失等毁灭。以象战等不能征服老死,因为是有情的非境界。而显示以什么能征服,世尊说"置信于佛...等"。因为在三宝中信已住立、生根、确立,必定能征服老死。故说"所以信"。
山喻经注释终。
第三品注释终。
《显扬心义》《相应部》注释书
拘萨罗相应注释的明了义解释完毕。
4. 魔相应
1. 第一品
1. 苦行业经注释
优楞伽(Uruvela)附近的村庄为优楞伽村,面向彼优楞伽村,正确觉悟一切法故为现等觉,即一切智智,由于具足彼故世尊称为现等觉者。在其四十五年中,最初十五年为初觉,但此处只意指七日之内,故说"成为现等觉后就在七日之内"。因为以不乐状态他人不能作故作难行者为难行作者,彼以阴性语词为难行作者。"我从彼解脱"如是想。若如是,为何世间导师从事六年?由于业的逼迫。因为这在《譬喻》中说;

39.92-94) –

‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito’’ti.

Māretīti vibādheti. Vipattiādisaṃyojanañhi sādhūnaṃ paramatthato maraṇaṃ saccapaṭivedhamāraṇattā, pāpatarattā pāpatamoti pāpimā. Sā cassa pāpatamatā pāpavuttitāyāti āha ‘‘pāpeniyutto’’ti. Adhipatīti kāmādhipati. Appahīnakāmarāge attano vase vattetīti vasavattī. Tesaṃyeva kusalakammānaṃ antaṃ karotīti antako. Vaṭṭadukkhato aparimuttapaccayattā namuci. Mattānaṃ pamattānaṃ bandhūti pamattabandhu.

Tapokammāti attakilamathānuyogato. Aparaddhoti virajjhasi. ‘‘Aparādho’’tipi atthi, soyeva attho. Kāyakilamathaṃ anuyuñjanto yebhuyyena amaratthāya anuyuñjati, so ca kammavādīhi anuyuñjiyamāno devatthāya siyāti āha ‘‘amarabhāvatthāyā’’ti. Sabbaṃ tapanti sabbaṃ attaparitāpanaṃ. Atthāvahaṃ na bhavati bodhiyā anupāyattā. Kiñcassāti kiñci siyāti attho. Phiyārittaṃva dhammanīti dhammaṃ vuccati vaṇṇu, so idha ‘‘dhamma’’nti vutto, dhammani vaṇṇupadeseti attho. Tenāha ‘‘araññe’’ti. Ubhosu passesu phiyāhi ākaḍḍheyya ceva arittehi uppīḷeyya ca.

Sammāvācākammantājīvā gahitā maggasīlassa adhippetattā. Samādhino hi gahaṇena sammāvāyāmasatisamādhayo gahitā upakārabhāvato. Paññāyāti etthāpi eseva nayo. Bujjhati etenāti bodho. Maggoti āha ‘‘bodhāyāti maggatthāyā’’ti. Kathaṃ pana maggaṃ maggatthāya bhāvetīti āha ‘‘yathā hī’’tiādi. Tena yathā yāgupacanārambho yāvadeva yāguattho, evaṃ maggabhāvanārambho maggādhigamatthāyāti dasseti. Ārambhoti ca ariyamaggabhāvanāya bandhāpanaṃ daṭṭhabbaṃ. Keci pana ‘‘magganti ariyamaggaṃ, bodhāyāti arahattasambodhāya, evañca katvā ‘pattosmi paramasuddhi’nti idampi vacanaṃ samatthita’’nti vadanti, apare pana ‘‘sabbaññutaññāṇasambodhāyāti. So hi sabbasmāpi bodhito uttaritaro’’ti. Nihato nibbisevanabhāvaṃ pāpito. Tenāha ‘‘parājito’’ti.

Tapokammasuttavaṇṇanā niṭṭhitā.

2. Hatthirājavaṇṇasuttavaṇṇanā

138.Andhabhāvakāraketi pacurajanassa cakkhuviññāṇuppattinivāraṇena andhabhāvakārake. Mahātameti mahati tamasi. Pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvāti etena taṃ phalakaṃ apassāya nisinnoti dasseti . Padhānanti bhāvanaṃ. Pariggaṇhamānoti sabbaso gaṇhanto avissajjento, bhāvanaṃ anuyuñjanto anupubbasamāpattiyo phalasamāpattiñca manasikarontoti attho. Tenāha ‘‘nanu cā’’tiādi. Ariṭṭhakoti ariṭṭhakavaṇṇo. Tenāha ‘‘kāḷako’’ti.

Dīghamaddhānanti cirataraṃ kālaṃ. Saṃsaranti āsādanādhippāyena sañcaranto, alaṃ tuyhaṃ etena nippayojananti adhippāyo. Na hi tena mārassa kāci atthasiddhīti.

Hatthirājavaṇṇasuttavaṇṇanā niṭṭhitā.

3. Subhasuttavaṇṇanā

139.Susaṃvutāti maggasaṃvarena suṭṭhu saṃvutā. Supihitāti suṭṭhu pihitā. Vasānugāti kāyādidvāravasānugā vasavattino na honti. Baddhacarāti paṭibaddhacariyāti.

Subhasuttavaṇṇanā niṭṭhitā.

4. Paṭhamamārapāsasuttavaṇṇanā



我来直译这段巴利文：
"那时我作为智光者对迦叶善逝说:
'秃头者哪有菩提,菩提极难得。'
由于那业的果报,我行多苦行;
在优楞伽六年,然后证得菩提。
我不以那条道路,证得最上菩提;
寻求邪道是因为,被宿业所阻碍。"
"杀害"即是逼迫。因为结合失败等对善人来说是最高意义的死亡,因为是真理证悟的杀害,因为是极恶故为恶者。他的极恶性是由于恶行,故说"与恶相应"。"主"即是欲主。使未断欲贪者随顺自己的势力故为自在者。使彼等善业终尽故为终结者。因为是未解脱轮回苦的因故为不解脱者。是放逸者的亲属故为放逸亲。
"苦行业"即是从事自我折磨。"错误"即是你错了。也有"过错",意思相同。从事身体折磨多是为了不死而从事,他被业论者从事时可能为了天界,故说"为了不死性"。"一切苦行"即是一切自我折磨。不能带来利益因为不是菩提的方便。"什么会"意思是什么可能。"如桨橹般沙地"这里沙称为"法",在此说为"法",意思是沙的地方。故说"在旷野"。以两边的桨拉又以橹压。
取"正语、正业、正命"因为意指道戒。因为摄取定时取"正精进、正念、正定"因为是助益。对于"慧"这里也是这个道理。由此觉悟故为觉。"道"故说"为觉即为道"。但如何为道而修道?故说"如同"等。由此显示如同煮粥的开始只为粥,如是修道的开始是为证道。"开始"应知是系缚圣道修习。有些人说:"道即是圣道,为觉即是为阿罗汉现等觉,如是说了'我已达最高清净'这句话也相应"。其他人说:"为一切智智现等觉。因为他是一切觉中最上的"。"被破坏"即是被导向无受用状态。故说"被打败"。
苦行业经注释终。
2.象王相经注释
138."在造成盲暗"即是通过阻碍众多人的眼识生起而造成盲暗。"大黑暗"即是广大黑暗。"在石板上放大衣在头上"以此显示靠着彼板而坐。"精进"即是修习。"摄取"即是完全把握不放舍,从事修习作意次第定与果定的意思。故说"岂不"等。"黑色的"即是黑色。故说"黑的"。
"长时"即是相当长的时间。"徘徊"即是以扰乱意图而游行,意思是这对你无用。因为以此对魔没有任何利益成就。
象王相经注释终。
3.净经注释
139."善防护"即是以道防护而善好防护。"善关闭"即是善好关闭。"不随势"即是不随身等门的势力,不受控制。"随从"即是相应行者。
净经注释终。
4.第一魔网经注释;

140.Upāyamanasikārenāti aniccādīsu aniccādito manasikaraṇena. Upāyavīriyenāti anuppannākusalānaṃ anuppādanāya vidhinā pavattavīriyena. Kāraṇavīriyenāti anuppannānuppādanādiatthassa kāraṇabhūtena vīriyena. Anuppannapāpakānuppādanādiatthāni hi vīriyāni yadatthaṃ honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddo. Yonisosammāsaddena hi upāyakāraṇatthadīpakataṃ sandhāya ‘‘upāyavīriyena kāraṇavīriyenā’’ti vuttaṃ. Arahattaphalavimutti ukkaṭṭhaniddesena. Mārena ‘‘mayhaṃ kho, bhikkhave’’tiādikaṃ bhagavato vacanaṃ sutvā vuttaṃ ‘‘arahattaṃ patvāpi na tussatī’’tiādi.

Kilesapāsenāti kilesamārassa upāyabhūtena. Kilesamāro hi satte kāmaguṇapāsehi nibandhati, na pana sayameva. Tenāha ‘‘ye dibbā kāmaguṇasaṅkhātā’’tiādi. Mārabandhaneti kilesamārassa bandhanaṭṭhāne, bhavacāraketi attho. Na me samaṇa mokkhasīti idaṃ māro ‘‘anuttarā vimutti anuppattā, vimuttā sabbapāsehī’’ti ca bhagavato vacanaṃ asaddahanto vadati saddahantopi vā ‘‘evamayaṃ paresaṃ sattānaṃ mokkhāya ussāhaṃ na kareyyā’’ti attano kohaññe ṭhatvā vadati.

Paṭhamamārapāsasuttavaṇṇanā niṭṭhitā.

5. Dutiyamārapāsasuttavaṇṇanā

141.Anupubbagamanacārikanti gāmanigamarājadhānīsu anukkamena gamanasaṅkhātaṃ cārikaṃ. Evaṃ hi gatesūti evaṃ tumhesu bahūsu ekajjhaṃ gatesu.

Ādimhi kalyāṇaṃ etassāti ādikalyāṇaṃ, tathā sesesu. Sāsanassa ādi sīlaṃ mūlakattā. Tassa samathādayo majjhaṃ sāsanasampattiyā vemajjhabhāvato. Phalanibbānāni pariyosānaṃ tadadhigamato uttari karaṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhayo vā ādī’’ti. Yasmā paññā anubodhapaṭivedhavasena duvidhā, tasmā tadubhayaṃ gaṇhanto ‘‘vipassanāmaggā majjha’’nti āha. Paññānipphatti phalakiccaṃ, nibbānasacchikiriyā pana sammāpaṭipattiyā pariyosānaṃ tato paraṃ kattabbābhāvatoti āha ‘‘phalanibbānāni pariyosāna’’nti. Phalaggahaṇena hi saupādisesanibbānaṃ gayhati, itarena itaraṃ, tadubhayavasena paṭipattiyā osānanti āha ‘‘phalanibbānāni pariyosāna’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 

我来直译这段巴利文：
140."以方便作意"即是对无常等以无常等方式作意。"以方便精进"即是以使未生不善不生起的方法而转起的精进。"以因精进"即是成为未生不生起等义的因的精进。因为为了未生恶不生起等义的精进,确实成就其所为的义,为显示这个意义的"正"字。因为以方便正字显示方便、因义,故说"以方便精进,以因精进"。阿罗汉果解脱是以最上说示。魔听了世尊的"诸比丘,我的"等话而说"即使得阿罗汉也不满足"等。
"以烦恼网"即是烦恼魔的方便。因为烦恼魔以欲乐网系缚众生,而不是自己。故说"即是天欲乐所称"等。"在魔系缚"即是在烦恼魔的系缚处,意思是在有的牢狱。"沙门,你不能从我解脱"这是魔不信受世尊的"证得无上解脱,从一切网解脱"而说,或虽然信受但站在自己的虚伪立场而说"如是他不会为其他众生的解脱而努力"。
第一魔网经注释终。
5.第二魔网经注释
141."次第游行"即是在村镇王城中依次第而称为游行。"如是你们去"即是如是你们众多人一起去。
"最初善"即是初善,其余也是如此。教法的最初是戒因为是根本。定等为中间因为在教法成就中是中间状态。果与涅槃为最后因为证得之后无更上当作。在教法中正确实践即是以慧,而其根本是戒和定,故说"戒定为最初"。因为慧以随觉和通达而有二种,所以摄取两者而说"观和道为中间"。慧的完成是果作用,但证悟涅槃是正确实践的终点,因为此后无可作,故说"果和涅槃为最后"。因为以果摄取有余依涅槃,以另一个摄取另一个,以彼二者为实践的终点,故说"果和涅槃为最后"。"所以,比丘,你应清净最初在善法中。什么是善法的最初?戒清净和见正直"。

5.369) vacanato sīladiṭṭhujukatāya matthakabhūtā vipassanā, tadadhiṭṭhānā sīlasamādhīti ime tassa sāsanassa mūlanti āha ‘‘sīlasamādhivipassanā vā ādī’’ti. Sesaṃ vuttanayameva.

Kiñcāpi avayavavinimutto samudāyo natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā dassento ‘‘catuppadikagāthāya tāva paṭhamapādo’’tiādimāha. Pañcapadachappadānaṃ gāthānaṃ ādipariyosānaggahaṇena itare dutiyādayo tayo cattāro vā majjhanti avuttasiddhamevāti na vuttaṃ. Ekānusandhikasuttassāti idaṃ bahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ suttaṃ sandhāya vuttaṃ, itarassa pana teyeva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhanti. Nidānanti kāladesakaparisādi-apadisanalakkhaṇādiko attho. Idamavocāti iti-saddo ādiattho. Tena tadavasesanigamanapāḷiṃ saṅgaṇhāti. Anekānusandhīkassa saha nidānena paṭhamo anusandhi ādi. Saha nigamanena pacchimo pariyosānaṃ, itarena majjhimantiādimajjhapariyosānāni veditabbāni.

Sātthakanti atthasampattiyā sātthakaṃ katvā. Sabyañjananti byañjanasampattiyā sabyañjanaṃ. Sampatti ca nāma paripuṇṇabyañjanatāti āha ‘‘byañjanehi…pe… desetā’’ti. Sakalaparipuṇṇanti sabbaso paripuṇṇaṃ sīlādipañcadhammakkhandhapāripūriyā. Nirupakkilesaṃ diṭṭhimānādiupakkilesābhāvato. Avisesato tisso sikkhā sakale sāsane bhavanti. Dhammoti pana brahmacariyaṃ vā sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’tiādīsu (pārā. 18) viya. Dukūlasāṇiyā paṭicchannā viya, na tu pākāraselādipaṭicchannā viya. Tena dhammaniruttiyā sakalakilesānaṃ pahānānubhāvaṃ vadati. Alābhaparihāniyā, na laddhaparihāniyā. Aḍḍhuḍḍhānīti pañcasatādhikāni tīṇi pāṭihāriyasahassāni. Sātanti sukhaṃ.

Dutiyamārapāsasuttavaṇṇanā niṭṭhitā.

6. Sappasuttavaṇṇanā

142.Surākārakānanti piṭṭhasurāyojanakānaṃ. Kosalānaṃ issaroti kosalo, kosalarājassa ayanti kosalikā. Paribhogapātīti bhattaparibhojanatthāya pāti paribhogapāti. Kammāruddhanapaṇāḷiyāti kammāruddhanapaṇāḷimukhe. Dhamamānāyāti dhamiyamānāya. Taṃ pana yasmā bhastavātehi pūritaṃ nāma hoti, tasmā ‘‘bhastavātena pūriyamānāyā’’ti vuttaṃ. Niyāmabhūmiyanti bhagavato paṭisallānaṭṭhāne sañcarantaṃ māraṃ maṃsacakkhunāva disvā. Tenāha ‘‘vijjulatālokenā’’ti.

Seyyatthāyāti seyyānisaṃsāya. Tenāha ‘‘ṭhassāmī’’tiādi. Attasaññatoti attabhāvena saṃyato. Tenāha ‘‘saṃyatattabhāvo’’ti. Taṃsaṇṭhitassāti tasmiṃ hatthapādakukkuccarahite buddhamunismiṃ avaṭṭhitassa. Vossajja careyya tattha soti iminā bhagavā taṃ byākaramāno vibhiṃsitā buddhānaṃ kiṃ karissati bhayābhāvato? Kevalaṃ pana anaṭṭhavalikaṃ uppīḷento viya tvameva āyāsaṃ āpajjissasīti māraṃ santajjeti.

Bheravāti avītarāgānaṃ bhayajanakā. Tatthāti taṃnimittaṃ. Phaleyyāti bhijjeyya. Sattisallanti sattisaṅkhātaṃ puthusallaṃ. Urasmiṃ cārayeyyunti phāsuṃ vijjhituṃ ṭhapeyyuṃ uggireyyuṃ. Khandhupadhīsūti khandhasaṅkhātesu upadhīsu. Tāṇaṃ karonti nāmāti tato bhayanimittato attano tāṇaṃ karonti nāma.

Sappasuttavaṇṇanā niṭṭhitā.

7. Supatisuttavaṇṇanā



我来直译这段巴利文：
从"所以,比丘"等说,以戒见正直为顶点的观,以此为基础的戒定,这些是彼教法的根本,故说"戒定观为最初"。其余如说。
虽然离开部分就没有整体,但在被视为整体形式的部分中有偈的通称,显示它好像从彼分离而说"首先四句偈的第一句"等。以五句六句偈的最初最后摄取,其余第二等三或四为中间是不说而成就。"一个随顺的经"这是说关于随顺而有多种分别的一个随顺的经,但另一种则以所说法的分别而得最初中间最后分。"因缘"即是时间、处所、大众等指示相等的意义。"这样说"的"如是"字是等义。以此摄取其余的结语文。有多个随顺的[经]与因缘一起的第一随顺为最初。与结语一起的最后为终结,以另一个为中间,应知最初中间最后。
"有义"即以义成就而作有义。"有文"即以文成就而作有文。成就即是圆满的文,故说"以文...说者"。"完全圆满"即是以戒等五法蕴圆满而一切圆满。"无垢秽"因为没有见慢等垢秽。一般来说三学在整个教法中存在。但"法"是关于梵行而说,如"尊者,哪些佛世尊的梵行长久住世"等。如被细布帘遮蔽,而不如被墙石等遮蔽。以此说以法语而有断除一切烦恼的威力。以不得失,不是以已得失。"三千五百"即是三千五百神变。"可意"即是乐。
第二魔网经注释终。
6.蛇经注释
142."酿酒者"即是调制谷物酒者。"憍萨罗"即是憍萨罗国的主,属于憍萨罗王的称为憍萨罗。"食用钵"即是为食用饭的钵为食用钵。"在工作烧窑口"即是在工作烧窑的口。"吹着"即是被吹着。而那个因为是被风箱风充满,故说"被风箱风充满着"。"在修习地"即是以肉眼见到在世尊独处之处游行的魔。故说"以闪电光"。
"为了睡眠"即是为了睡眠的利益。故说"我将住"等。"自制"即是以自体制御。故说"制御自体"。"住立于彼"即是住立于彼离手足掉举的佛牟尼。"彼应舍弃而于此处游行"以此世尊回答他时,[说]恐怖对佛能做什么?因为没有怖畏。但只是好像压迫无益的藤蔓一样,你自己会陷入疲倦,这样威胁魔。
"可怖"即是对未离贪者能生怖畏。"于此"即是以此为因。"破裂"即是破坏。"剑刺"即是称为剑的粗刺。"插入胸中"即是为了刺伤而放置射入。"在蕴依"即是在称为蕴的依。"作庇护"即是从彼怖畏因作自己的庇护。
蛇经注释终。
7.善睡经注释

143.Utugāhāpanatthaṃdhovitvā, na rajojallavikkhālanatthaṃ. Tenāha ‘‘buddhānaṃ panā’’tiādi. Dhotapādake geheti dhotapādehi akkamitabbake. Vattabhedo nāma natthi dhammassāmibhāvato. Vattasīseṭhatvā dhovanti aññesaṃ diṭṭhānugatiāpajjanatthaṃ. Soppapariggāhakenāti ettha soppaṃ nāma niddāya antarantarā pavattakiriyamayacittappavattirahitā nirantarabhavaṅgasantatīti taṃ sabhāvato payojanato kālaparicchedato pariggāhakaṃ upariniddesasatisampajaññaṃ sandhāya vuttaṃ ‘‘soppapariggāhakena satisampajaññenā’’ti. Keci pana ‘‘niddāsoppanā’’ti vadanti, taṃ bhagavato soppaṃ hīḷento vadati.

Kiṃ nūti etthaṃ kinti hetunissakke paccattavacananti āha ‘‘kasmā nu supasī’’ti? Dubbhago vuccati nissiriko bhinnabhago, so pana matasadiso visaññisadiso ca hotīti āha ‘‘mato viya visaññī viya cā’’ti.

Ādināti ādi-saddena ‘‘bāhirassa upādāya aṭṭhārasā’’tiādinā (vibha. 842) āgataṃ taṇhākoṭṭhāsaṃ saṅgaṇhāti. Tattha tattha visattatāyāti tammiṃ tasmiṃ ārammaṇe visesato āsattabhāvena. Visassa dukkhanibbattakakammassa hetubhāvato visamūlatā visaṃ vā dukkhadukkhādibhūtavedanā mūlaṃ etassāti visamūlā, taṇhā. Tassa rūpādikassa dukkhassa paribhogo, na amatassāti visaparibhogatā. Katthaci netunti katthaci bhave sabbathā netuṃ? Parikkhayāti sabbaso khīṇattā. Tuyhaṃ kiṃ etthāti sabbupadhiparikkhayā suddhassa mama paṭipattiyaṃ tuyhaṃ kiṃ ujjhāyanaṃ? Kevalaṃ vighātoyeva teti dasseti.

Supatisuttavaṇṇanā niṭṭhitā.

8. Nandatisuttavaṇṇanā

144. Aṭṭhamaṃ uttānatthameva.

Nandatisuttavaṇṇanā niṭṭhitā.

9. Paṭhamaāyusuttavaṇṇanā

145.Paṇṇāsaṃvā vassāni jīvati vassasatato upari seyyathāpi thero anuruddho. Saṭṭhi vā vassāni seyyathāpi thero bākulo. Paṭiharitvā paccanīkabhāve sātaṃ sukhaṃ etassāti paccanīkasāto, tabbhāvo paccanīkasātatā, tāya. Abhibhavitvā abhāsi paṭivacanaṃ jānamānova.

Na hīḷeyya na jiguccheyya. Evanti so dārako viya kiñci acintento sappuriso careyya, evaṃ hissa cittadukkhaṃ na hotīti adhippāyo. Pajjalitasīso viya careyyāti yathā pajjalitasīso puriso aññaṃ kiñci akatvā tasseva vūpasamāya vāyameyya, evaṃ sappuriso āyuṃ parittanti ñatvā teneva nayena sabbasaṅkhāragataṃ aniccaṃ, aniccattā eva dukkhaṃ, anattāti vipassanampi otaritvā taṃ ussukkāpentopi saṅkhāravigamāya careyya paṭipajjeyya.

Paṭhamaāyusuttavaṇṇanā niṭṭhitā.

10. Dutiyaāyusuttavaṇṇanā

146.Nemīvāti nemisīsena cakkaṃ vadati. Kubbaraṃ anupariyāyatīti kubbaraṃ anuparivattati. Tathābhūto pana so taṃ ajahantovāti āha ‘‘na vijahatī’’ti. Āyu anupariyāyatīti maccānaṃ āyu gatampi paccāgacchatīti bhagavato paṭāṇi hutvā vadati, bhagavā pana taṃ abhibhavitvā ‘‘accayanti ahorattā’’tiādinā āyuno accayagamanamaraṇataṃyeva pavedesi.

Dutiyaāyusuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Pāsāṇasuttavaṇṇanā

147.Pavijjhīti pabbataṃ sabbato pavattento tato tato nissajji. Sakalanti sabbabhāgavantaṃ, nissesanti attho.

Pāsāṇasuttavaṇṇanā niṭṭhitā.

2. Kiṃnusīhasuttavaṇṇanā



我来直译这段巴利文：
为了受用时节而洗,不是为了洗去尘垢。故说"但诸佛"等。"已洗足的住所"即是应由已洗足者踏入的。没有所谓的仪轨违犯因为是法主。站在仪轨前洗为了使他人随见而行。"以睡眠把握"这里"睡眠"即是在睡眠中间间断生起作用心转起的无间断有分相续,故关于彼本性、作用、时限的把握,关于上述的念与正知而说"以睡眠把握的念与正知"。有些人说"睡眠昏睡",他说这是轻视世尊的睡眠。
"为何"这里"为何"是因格主格词,故说"为何睡眠"。"不幸者"说是无吉祥、破坏吉祥者,他如同死者、如同无想者,故说"如死者如无想者"。
"等"以等字摄取"外部十八"等所说的爱的部分。"于处处缠着"即是于彼彼所缘以特别执着。因为是苦生起业的因故为毒根,或者毒即是苦苦等的受为其根故为毒根,即是爱。彼色等的苦的受用,不是甘露的,故为毒受用。"引向某处"即是完全引向某个有?因为"遍尽"即是完全灭尽。"于此你何事"即是对于遍尽一切依而清净的我的行道你有什么可责?显示只有忧恼于你。
善睡经注释终。
8.欢喜经注释
第八[经]义显明。
欢喜经注释终。
9.第一寿命经注释
活五十年或活过一百年如阿那律陀长老。或活六十年如薄拘罗长老。以对治而反抗性为乐为快的,其状态为反抗性快乐,以彼。知道而克服说反驳。
不应轻视不应厌恶。"如是"即是如彼童子般不思考什么的善人应行,如是他没有心苦是其意趣。"应如头燃者而行"即是如头燃的人不作其他什么而只努力平息彼,如是善人知道寿命短促,以彼方式[知道]一切行是无常,因无常故是苦,无我,也进入观而努力增长彼,为行灭而行、实践。
第一寿命经注释终。
10.第二寿命经注释
"如轮圈"以轮圈头说轮。"转绕轴"即是旋转轴。而如是他不离彼,故说"不离"。"寿命转绕"即是死者的寿命去了又回来,作为对抗世尊而说,但世尊克服他而以"日夜经过"等宣说寿命只是经过而死。
第二寿命经注释终。
第一品注释终。
2.第二品
1.石经注释
147."投掷"即是使山到处转动从彼彼投出。"整个"即是有一切部分,意思是无余。
石经注释终。
2.为何师子经注释;

148.Vicakkhukammāyāti vicakkhubhāvakāmatāya. Yathā sā bhagavato desiyamānaṃ dhammaṃ attano paññācakkhunā na passituṃ sakkoti, evaṃ kātuṃ kāmatāya. Tenāha ‘‘parisāyā’’tiādi. Vināsetuṃ na sakkoti bheravārammaṇe bhāyanasseva abhāvato. Dasabalappattāti dasahi balehi samannāgatā.

Kiṃnusīhasuttavaṇṇanā niṭṭhitā.

3. Sakalikasuttavaṇṇanā

149.Mandabhāvenāti jaḷabhāvena momūhabhāvenāti mahāmūḷhatāya. Kabbakaraṇena mattoti kabbakiriyāpasutatādivasena matto kabbaṃ katvā. Kimidaṃ soppasevāti idaṃ tava soppaṃ kimatthaṃ, purisena nāma purisattakarena bhavitabbaṃ, na soppatiyeva. Atthaṃ samāgantvāti paramatthaṃ nibbānaṃ sammā āgantvā adhigantvā. Asaṅga…pe… natthi sabbaso siddhatthabhāvato. Jaggantoti jāgaranto puriso viya, na bhāyāmi bhayahetūnaṃ abhāvā. Nānutapanti sabbattha sabbadāpi vissaṭṭhabhāvato, māmanti mamaṃ. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Ṭhitattāti uddesaparipucchāya paricchijjattā. Hāninti kassaci jāniṃ.

Sakalikasuttavaṇṇanā niṭṭhitā.

4. Patirūpasuttavaṇṇanā

150. Anurujjhati etenāti anurodho, rāgo. Virujjhati etenāti virodho, paṭigho. Tesu anurodhavirodhesu tannimittaṃ sajjati nāma saṅgaṃ karoti nāma, anurodhavirodhuppādanameva cettha sajjanaṃ. Yadaññamanusāsatīti yaṃ aññesaṃ anusāsanaṃ, taṃ tesaṃ hitesanaṃ anukampanaṃ, tasmā anukampake hitesake sammāsambuddhe anurodhavirodhe āropetvā vikampanatthaṃ micchā vadasīti.

Patirūpasuttavaṇṇanā niṭṭhitā.

5. Mānasasuttavaṇṇanā

151.Ākāse caranteti pañcābhiññe sandhāya vadati. Antalikkhe carantepi kiccasādhanato antalikkhacaro. Manasi jātoti mānaso. Taṃ pana manasantānasampayuttatāyāti āha ‘‘manasampayutto’’ti.

Mānasasuttavaṇṇanā niṭṭhitā.

6. Pattasuttavaṇṇanā

152. Pañcannaṃ upādānakkhandhānaṃ lakkhaṇādīni ceva samudayañca assādādīnavanissaraṇāni ca gahetvā sammā tesaṃ lakkhaṇādīnaṃ gahaṇaṃ hotīti āha ‘‘pañca upādānakkhandhe ādiyitvā’’ti. Ruppanavediyanasañjānanaabhisaṅkharaṇavijānanāni khandhānaṃ sabhāvalakkhaṇāni. Ādi-saddena rasapaccupaṭṭhānapadaṭṭhānāni ceva samudayādīni ca saṅgaṇhāti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupekkhite diṭṭhiyā suppaṭividdhe karonto uggaṇhāpeti. Samādānamhīti tattha atthassa sammadeva ādiyane khandhānañca sammasanavasena aññadhammavasena samādiyane. Paṭividdhaguṇenāti tāya desanāya, taṃ nissāya paccattapurisakārena ca tesaṃ paṭividdhaguṇena . Jotāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalavidhamanena pabhassaraṃ karoti. Aṭṭhiṃ katvāti tāya desanāya pāpetabbaṃ atthaṃ payojanaṃ daḷhaṃ katvā. Tenāha ‘‘ayaṃ no’’tiādi. Kammakārakacittaṃ nāma otaraṇacittaṃ. ‘‘Yonisomanasikārapubbakaṃ vipassanācitta’’nti keci. Ohitasotāti anaññavihitatāya dhammassavanāya appitasotā, tato eva tadatthaṃ ṭhapitasotā.

Ete rūpādayo khandhe yañca saṅkhataṃ samiddhapaccayehi kataṃ, tañca ‘‘eso ahaṃ na homi, etaṃ mayhaṃ na hotī’’ti passantoti yojanā. Khemo attāti khemattā, taṃ khemattaṃ. Tenāha ‘‘khemibhūtaṃ attabhāva’’nti. Pariyesamānā mārasenā.

Pattasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
148."为使无眼"即是为了使成为无眼状态。为了使她不能以自己的慧眼见到世尊所说的法,如是为了作。故说"众会"等。不能毁坏因为对可怖所缘连怖畏都没有。"得十力"即是具足十力。
为何师子经注释终。
3.石片经注释
149."以迟钝性"即是以愚钝性以愚痴性,即是以大愚痴。"以作诗而醉"即是以专注诗作等而醉于作诗。"这睡眠从事何为"即是你这睡眠为何义,应以称为做人的作为,不应只是睡。"来至义"即是正确地来、证得第一义涅槃。"无著...等"因为完全成就义故。"觉醒"即是如清醒的人,我不怖因为没有怖因。"不后悔"因为在一切处一切时都已舍,而"māmanti"即是"mamaṃ"(我)。因为偈颂的愉悦而说长音。"住立"因为以说示询问而限定。"损失"即是某些损失。
石片经注释终。
4.相似经注释
150."随顺"即是以此随顺,即贪。"违逆"即是以此违逆,即嗔。于彼随顺违逆中以彼为因而称为执著即是作执著,而此中生起随顺违逆即是执著。"他教诫什么"即是对他人的教诫,彼是为他们求利益怜悯,因此对怜悯者求利益者正等觉者加上随顺违逆为了动摇而说邪语。
相似经注释终。
5.意生经注释
151."行于虚空"是关于五神通而说。即使行于空中也因成就作用故为行空者。"生于意"为意生。而彼由于与意相续相应,故说"与意相应"。
意生经注释终。
6.钵经注释
取五取蕴的相等以及集、味、过患、出离,正确把握彼等相等,故说"取五取蕴"。变坏、感受、认知、造作、识知是诸蕴的自性相。以"等"字摄取味、现起、近因以及集等。"显示"即是亲自显示,如手中的菴摩罗果般使明显、显著而阐明。"使取"即是使那些法成为意观察、见善通达而使学取。"于受持"即是于彼义的正确受持及由蕴的思察和其他法而受持。"以通达功德"即是由彼说法,依止彼及由各自的努力而以彼等通达功德。"使照耀"即是以除去他们心相续的不信等烦恼垢而使光明。"作重要"即是使由彼说法应达到的义利坚固。故说"这是我们"等。"作业心"即是进入心。有些人说"是以如理作意为先的观心"。"倾耳"即是由不作他事而倾耳闻法,由此而置耳于彼义。
这些色等蕴和由具足缘所作的有为,"我不是彼,彼不是我的"如是见,这是语法关系。"安稳我"为安稳我,彼安稳我。故说"成为安稳的自体"。"寻求"即是魔军。
钵经注释终。

7. Chaphassāyatanasuttavaṇṇanā

153. Sañjāyati etasmāti sañjāti, so eva sampayuttadhammo samosarati etthāti samosaraṇaṃ, so eva attho, tena sañjātisamosaraṇaṭṭhena. Bhayabheravaṃ saddanti bhāyati etasmāti bhayaṃ, tadeva yassa kassaci bheravāvahattā bheravaṃ, devādisaddanti attho. Vigatavalāhake deve uppātavasena uppajjanakasaddo devadundubhi. Asanipātādisaddo asanipātasaddo. Undrīyatīti viparivattati. Loko adhimucchitoti atithaddhakāyo viya mucchaṃ āpanno. Mārassāti kilesamārassa. Ṭhānabhūtanti pavattiṭṭhānabhūtaṃ.

Chaphassāyatanasuttavaṇṇanā niṭṭhitā.

8. Piṇḍasuttavaṇṇanā

154.Tattha tatthāti tasmiṃ tasmiṃ ñātimittakule. Pāhunakānīti pahitabbapaṇṇākārāni. Āgantukapaṇṇākārānīti āgantukānaṃ upagatānaṃ dātabbapaṇṇākārāni. Sayaṃcaradivaseti kumārakānañca kumārikānañca sayaṃ attanā caritabbachaṇadivase. Idāni tamatthaṃ vitthārato dassento ‘‘samavayajātigottā’’tiādimāha. Samavayasamajātikasamagottāti paccekaṃ sama-saddo yojetabbo. Gottasamatā ca āvāhavivāhayogyatāvasena daṭṭhabbā, na ekagottatāvasena. Tato tato gāmato. Aññasmiṃ dātabbe asati. Chaṇavasena pahiṇituṃ sampāditaṃ pūvaṃ chaṇapūvaṃ. Tāsaṃ sampattiyāti tāsaṃ dānaṃ dhammassavanañcāti tassā duvidhāyapi sampattiyā.

Ñāṇaṃ nāma āvajjanapubbakaṃ, tasmā ajānanassa ‘‘anāvajjanatāyā’’ti kāraṇaṃ vatvā sesakāraṇaṃ vadanto ‘‘buddhāna’’ntiādimāha. Upacārabhedanti buddhaṃ disvā manussehi kātabbaupacārassa bhindanaṃ. Bhinditunti vidhamituṃ.

Bhagavā panāti panasaddo visesatthajotako. Tena na kevalaṃ bhagavā uppaṇḍanaṃ pariharanto taṃ gāmaṃ na puna pāvisi, atha kho māraṃ anukampantoti idaṃ visesaṃ joteti.

Janesīti apuññaṃ janesi, janento ca yathā tato āyatiṃ thirataraṃ mahantaṃ dukkhaṃ nipphajjissati, evaṃ nipphādesi. Āsajjananti ettha nanti nipātamattaṃ. Kiñcati maddati abhibhavatīti kiñcananti āha ‘‘maddituṃ samattha’’nti.

Piṇḍasuttavaṇṇanā niṭṭhitā.

9. Kassakasuttavaṇṇanā



我来直译这段巴利文：
7.六触处经注释
153."由此生"为生,彼相应法即"集合"于此为集合,彼即是义,以彼生集合义。"怖畏声"即是"因此怖畏"为怖,彼因为对任何人带来怖畏故为可怖,意思是天等声。在无云的天空中由变异而生起的声音为天鼓。雷击等声为雷击声。"转动"即是翻转。"世间昏迷"即是如身体僵硬般陷入昏迷。"魔"即是烦恼魔。"为处所"即是为转起处所。
六触处经注释终。
8.团食经注释
154."于彼彼"即是于彼彼亲友家。"馈赠"即是应送的礼物。"客人礼物"即是应给来到的客人的礼物。"自行日"即是童男童女们自己应游行的节日。现在详细显示彼义而说"同龄同姓同族"等。"同龄同生同族"每个应配"同"字。族的相同应以适合婚嫁关系而见,不是以同一族而见。从彼彼村。当没有其他应给的。因节日而准备送的糕点为节日糕点。"以彼等成就"即是以彼等施舍和闻法,即是以彼二种成就。
"智"即是以转向为先,因此不知的"因为不转向"说为因,说其余因而说"诸佛"等。"破坏礼仪"即是破坏人们见到佛应作的礼仪。"破坏"即是除灭。
"但世尊"这个"但"字显示特殊义。以此不只是世尊避免讥笑而不再进入彼村,而且是怜悯魔,显示这个特殊。
"生起"即是生起不福,而生起时如是使从彼未来生起更坚固的大苦。"抨击"这里"na"只是虚词。"能"即是能压制征服,故说"能够压制"。
团食经注释终。
9.农夫经注释

155.Nibbānaṃ apadisitvāti nibbānaṃ nissāya nibbānaguṇe ārabbhāti attho. Haṭahaṭakesoti ito cito ca vikiṇṇattā ākulākulakeso. Cakkhusamphassaviññāṇāyatananti ettha yathā cakkhuggahaṇena phasso visesito, tena eva viññāṇāyatanaṃ. Tathā sati cakkhuviññāṇassa ca gahaṇaṃ āpajjeyyāti. Nanu cettha cakkhuggahaṇena visesitattā cakkhudvārikānaṃ sabbesaṃ viññāṇānaṃ gahaṇanti? Saccametaṃ, tañca kho paṭhamena cakkhuggahaṇenāti nāyaṃ doso. Bhavaṅgacittanti āvajjanāya anantarapaccayabhūtameva adhippetanti niyametvā dassetuṃ ‘‘sāvajjanaka’’nti vuttaṃ, tasmā tadārammaṇampīti javanacittena saha tadārammaṇacittampi. ‘‘Viññāṇāyatana’’nti ca vutte nimmalameva.

‘‘Cakkhū’’ti avisesato vuttattā pana mārassa ayampi attho āpannoti dassetuṃ ‘‘yaṃ loke’’tiādi vuttaṃ. Upakkavipakkanti cakkhupākarogena upari heṭṭhā ca sabbaso pakkaṃ kuthitaṃ. Eseva nayoti iminā yaṃ loke kuṭṭhakilāsagaṇḍakacchuādīhi upaddutaṃ vaṇapīḷakādivasena paggharantaṃ asuciṃ antamaso paramajeguccharūpampi, sabbaṃ taṃ taveva hotūti evamādiṃ apadisati.

Yaṃ bhaṇḍakanti hiraññasuvaṇṇādikhettavatthādiupakaraṇaṃ gahaṭṭhā, pabbajitā ca yaṃ pattacīvarādiṃ ‘‘mama ida’’nti abhinivisantāva vadanti, etesu pariggahatthesu ca tesaṃ pariggāhakapuggalesu ca te cittaṃ yadi atthi, tāni ārabbha tava cittaṃ yadi bhavati, evaṃ tvaṃ tattha baddho eva hosīti attho. Tenāha ‘‘na me samaṇa mokkhasī’’ti.

Yaṃ bhaṇḍakaṃ vadantīti yathāvuttaṃ upakaraṇaṃ loke bahujanā ‘‘mama ida’’nti vadanti. Na taṃ mayhanti taṃ mayhaṃ na hoti, na tattha mama taṇhāvasena mamanti natthi. Na te ahanti ye puggalā ettha baddhā, tepi ahaṃ na homi, tattha me diṭṭhibaddho natthi. Na me maggampi dakkhasīti evaṃ sabbaso baddhābhāvena muttassa me gatamaggampi māra tvaṃ na dakkhasi na passissasi, ye bhavādayo tuyhaṃ visayā, tesu bhavayonigatiādīsu mayhaṃ gatamaggaṃ na passissasi bhavanissaṭṭhattāti.

Kassakasuttavaṇṇanā niṭṭhitā.

10. Rajjasuttavaṇṇanā



我来直译这段巴利文：
155."指出涅槃"即是依于涅槃、关于涅槃功德的意思。"散乱头发"即是由于向此向彼散开故头发纷乱。"眼触识处"这里如同以眼而限定触,以彼而为识处。如是则成为取眼识。难道这里不是因为以眼限定故取一切眼门识吗?这是真实,但那是以第一个眼取,故无此过。"有分心"说"有转向"是为了限定显示只是意指作为转向的无间缘,因此包括彼所缘,即是与速行心一起的彼所缘心。而说"识处"即是清净的。
因为不特定地说"眼"而显示魔也得此义,故说"于世间"等。"熟透腐坏"即是以眼病上下完全成熟腐烂。"此即是理趣"以此指出:于世间被麻风、白癞、疮肿、疥癣等所恼,以疮脓等而流出不净,乃至极为可厌的色,一切彼都是你的,如是等。
"任何资具"即是在家人的金银等田地等用具,以及出家人称为"这是我的"而执著的任何钵衣等,于这些所执物和彼等执持者如果你有心,关于彼等如果你有心生起,如是你即被系缚于彼处的意思。故说"沙门你不能从我解脱"。
"他们说任何资具"即是如上所说的用具,世间许多人说"这是我的"。"彼非我所"即是彼不是我的,于彼以渴爱而没有我所。"我非彼"即是被系缚于此的人们,我也不是,于彼没有我见系缚。"你将不见我的道迹"即是如是由于完全没有系缚而解脱的我的所行道迹,魔啊你将不见不看见,于有等是你的境界,于彼等有趣生等你将不见我的所行道迹,因为已离开有。
农夫经注释终。
10.绳经注释<.Assistant>



156.Ahananti karaṇe paccattavacananti āha ‘‘ahanantenā’’ti, paccatte eva vā paccattavacanaṃ, ‘‘ahananto hutvā’’ti vacanasesena bhavitabbanti adhippāyo. Sesapadesupi eseva nayo. Ajinanti antogadhahetuatthaṃ vadatīti āha ‘‘parassa dhanajāniṃ akarontenā’’ti. Akārāpentenāti parassa dhanajāniṃ akārentena. Asocantenāti bhogabyasanādivasena paraṃ asocantena. Kasmā bhagavā evaṃ cintesīti tattha kāraṇamāha ‘‘itī’’tiādinā. Rajje vijite daṇḍakarapīḷiteti dhanadaṇḍādidaṇḍena ceva balinā ca bādhite.

Ijjhanakakoṭṭhāsāti cetovasibhāvādikassa sādhanakakoṭṭhāsā. Vaḍḍhitāti bhāvanāpāripūrivasena anubrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānanti yathā yuttānaṃ ājaññarathānaṃ sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattitaṃ gamitā. Patiṭṭhaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthukatāti sabbaso upakkilesasodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Avijahitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya na jahāpitā. Niccānubaddhāti tato eva niccaṃ anubaddhā viya katā. Suparicitāti suṭṭhu sabbabhāgena bhāvanānupacayaṃ gamitā. Avirādhitavedhihattho viyāti avirajjhanabhāvena virajjhanahattho viya. Suṭṭhu samāraddhāti bhāvanāuppattiyā sammadeva sampāditā. Cinteyyāti atthuddhāravasena cinteyya.

Pabbatassāti pabbato assa. Pabbato assāti pabbato bhaveyya kīdisassāti āha ‘‘suvaṇṇassā’’tiādi. Jātarūpassāti ātaparūpasampannassa. Dvikkhattumpi tāva mahantoti yattako so pabbato hoti, dvikkhattuṃ tattako. Ekassāti ekassapi puggalassa nālaṃ na pariyatto taṇhāya duppūraṇabhāvā. Evaṃ jānantoti evaṃ taṇhāya duppūraṇabhāvādīnavataṃ jānanto. Samaṃ careyyāti paravatthuparāmāsādiṃ vihāya kāyādīhi samameva paṭipajjeyya.

Dukkhaṃ taṇhānidānaṃ, taṇhā kāmaguṇanidānā, tasmā dukkhassa taṇhāpaccayakāmaguṇanidānattaṃ vuttaṃ. Tanti dukkhaṃ. Yatonidānaṃ hotīti yaṃnidānaṃ yaṃkāraṇaṃ taṃ pavattati. Evaṃ yo adakkhīti yo pariññātavatthuko evaṃ dukkhaṃ tassa nidānabhūte kāmaguṇe ca tathato paññācakkhunā passi. Kena kāraṇena nameyya? Taṃ kāraṇaṃ natthīti attho. Kāmaguṇaupadhinti kāmaguṇasaṅkhātaṃ upadhiṃ. Sajjati etthāti saṅgo eso, lagganametanti evaṃviditvā. Tameva kāmābhibhūto nappaṭiseveyya na laggeyyāti evaṃ vinayāya vūpasamāya sikkheyyāti.

Rajjasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Tatiyavaggo

1. Sambahulasuttavaṇṇanā



我来直译这段巴利文：
156."打"在工具上是主格词,故说"打的",或者就是主格中的主格词,意思是应有"成为打的"这样的词余。其余词也是此理趣。"征胜"说是包含因义,故说"不使他人财损"。"不使作"即是不使他人财损。"不使忧"即是不以财产损失等使他人忧。为何世尊如是思惟?说明其中原因以"如是"等。"王国领土被罚税所迫"即是被财罚等罚以及赋税所压迫。
"成就分"即是心自在等的成就分。"增长"即是以修习圆满而增长。"再再作"即是以多作修习而一再转起。"如调御车"即是如调御的良马之车被御者所立而随欲转起,如是随欲转起而使行。"以住立义"即是以确立义。"作为基础"即是因为以完全清净污垢而成为神通境的住立故如善清净障碍的基础般而作。"不舍离"即是因为远离对治而以善修性成为彼彼确立适应性故不使舍。"常随"即是由此而作如常随。"善积集"即是善好地达到一切分的修习积集。"如不失箭手"即是以不失性如不失手。"善发起"即是以修习生起而完全成就。"应思"即是以义理举出而应思。
"山的"即是山是他的。"是山"即是会成为山,怎样的而说"金"等。"纯金"即是具足净金性。"两倍大"即是那山多大就两倍。"对一[人]"即是对一个人也不够不足因为渴爱难满。"如是知"即是如是知渴爱难满等过患。"应平等行"即是舍弃执取他人物等而以身等完全平等地实践。
苦以渴爱为因,渴爱以欲乐为因,因此说苦以渴爱缘欲乐为因。"彼"即是苦。"从何因生"即是从何因从何缘彼转起。"如是谁见"即是谁完全知对象如是以慧眼如实见苦及其因的欲乐。以何因会倾向?意思是彼因不存在。"欲乐依"即是称为欲乐的依。"于此执著"即是这是执著、执取,如是知已。那个被欲所胜不应亲近不应执著,如是应学为调伏为寂止。
绳经注释终。
第二品注释终。
3.第三品
1.众多经注释

157.Jaṭācumbaṭakenāti sīse paṭimukkena jaṭākalāpena. Apariggahabrāhmaṇapabbajitā hi jaṭāya uñchācariyaṃ caranti. Udumbaradaṇḍañhi attaguttatthāya gahitaṃ tesaṃ appicchabhāvappakāsanaṃ. Tenāha ‘‘appicchabhāvappakāsanattha’’nti. Sīsaṃ okampetvāti ettha ativiya sīsassa okampitabhāvaṃ dassetuṃ ‘‘hanukena uraṃ paharanto adhonataṃ katvā’’ti vuttaṃ. Jivhaṃ nīharitvāti lambanacālanavasena mukhato nikkhāmetvā. Tenāha ‘‘uddha’’ntiādi. Tisākhanti tibhaṅgabhakuṭi viya nalāṭe jātattā nalāṭikaṃ. Tenāha ‘‘nalāṭe uṭṭhitaṃ valittaya’’nti, tibhaṅgavalikaṃ nalāṭe katvāti attho. Attanova teleti attanova pāpakammanibbattake tele, pacitabbaṭṭhānageheti adhippāyo.

Sambahulasuttavaṇṇanā niṭṭhitā.

2. Samiddhisuttavaṇṇanā

158.Mayhaṃlābhāti evarūpassa nāma sammāsambuddhassa satthussa paṭilābho, evarūpassa ca nāma niyyānikassa saddhammassa paṭilābho, evarūpānañca suppaṭipannānaṃ sabrahmacārīnaṃ paṭilābho, ete mayhaṃ suladdhalābhā. Mayhaṃ suladdhanti yañcetaṃ mama niyyānikasāsane pabbajjā upasampadā, tasmiñca abhiratīti sabbañcetaṃ mayā suladdhaṃ. Yathā panassa evaṃ cetaso parivitakko uppanno, taṃ dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Caritānurūpavasena gahitaṃ mūlakammaṭṭhānaṃ. Pāsādikanti pasādāvahaṃ. Evamahosīti ‘‘lābhā vata me’’tiādinā evaṃ parivitakko ahosi. Nisinnasadisoti nisinno viya. Tasmiṃyeva ṭhāneti yasmiṃ ṭhāne nisinnaṃ māro upasaṅkami, tasmiṃyeva ṭhāne. Tassāti samiddhittherassa. Kammaṭṭhānaṃ sappāyanti kammaṭṭhānabhāvanāya anuyuñjanaṃ sappāyaṃ upakārāvahaṃ bhavissati.

Mayhanti mayā. Sati ca paññā ca satipaññā, tā ariyamaggena jānanasamatthanabhāvena avabuddhā. Thero kira tadā vipassanaṃ ussukkāpesi. Kāmanti yathāruci. Keci ‘‘kāmaṃ karassūti āyasmato ‘kāmā’ti mārassa ālapana’’nti vadanti. Vibhiṃsakārahānīti bhayānakārahāni. Rūpānīti vippakārāni. Vippakāratthopi hi rūpasaddo ‘‘rūpaṃ dasseti anappaka’’ntiādīsu viya. Na kampessasīti samaṇadhammakaraṇato na calissasi.

Samiddhisuttavaṇṇanā niṭṭhitā.

3. Godhikasuttavaṇṇanā



我来直译这段巴利文：
157. "结髻盘"即是头上戴着的结髻束。因为无所有的婆罗门出家人以结髻行乞食。因为他们手持乌檀木杖是为了自护而表明少欲性。故说"为表明少欲性"。"摇头"这里为显示非常摇头的状态而说"以颔击胸低下"。"伸舌"即是以垂动方式从口中伸出。故说"上"等。"三纹"即是如三折皱纹般生于额上故为额纹。故说"额上生起的三重皱纹",意思是在额上作三折皱纹。"自己的油"即是自己的恶业所生的油,意思是应烧煮之处的房舍。
众多经注释终。
2.三弥地经注释
158."我之得"即是得到如此名为正等觉的导师,得到如此名为出离的正法,得到如此善行道的同梵行者,这些是我的善得。"我之善得"即是我这于出离教中的出家具足戒,以及于其中的欢喜,这一切是我的善得。为显示他如何生起如是心寻思而说"据说他"等。依行为适应而取的根本业处。"端正"即是引生净信。"如是"即是以"实是我之得"等如是寻思。"如坐"即是如坐般。"就在彼处"即是魔罗接近他所坐之处就在彼处。"彼"即是三弥地长老。"业处适宜"即是专注业处修习将成为适宜有益。
"我的"即是被我。正念与智慧为念慧,它们以圣道的知晓能力而被觉悟。据说长老那时精进观。"欲"即是随意。有些人说"'你尽管作'是对具寿'欲'的魔罗的称呼"。"可怖相"即是可怕相。"形"即是变异。因为形字也有变异义如在"显示无量形"等。"不会动摇"即是不会从沙门法作而动。
三弥地经注释终。
3.瞿提迦经注释

159.Pabbatassa passeti pabbatapāde upaccakāyaṃ. Samaye samaye laddhattā sāmayikaṃ. Tenāha ‘‘appitappitakkhaṇe paccanīkadhammehi vimuccatī’’ti. Lokiyavimutti hi anaccantapahāyitāya samayavimutti nāma, lokuttaravimutti accantapahāyitāya asamayavimutti. Tāhi samannāgatā ‘‘samayavimuttā, asamayavimuttā’’ti ca vuccanti. Yāva paṭhamajjhānanibbattanaṃ, tāva kasmā parihāyīti attho? Sābādhattāti sarogattā. Vātapittasemhavasenāti kadāci vātapittavasena, kadāci vātasemhavasena, ubhinnampi sannipātavasena. Anusāyikoti kāyaṃ anugantvā sayito, yāpyāmayabhāvena ṭhitoti attho. Samādhissāti samādhibhāvanāya. Upakārakadhamme utubhojanādike. Pūretunti samodhānetuṃ. Parihāyīti sarīrassa akallabhāvato.

Āhareyyanti jīvitaharaṇatthāya upaneyyaṃ. Nibaddhā gati hoti kevalaṃ brahmalokūpapattito, na sotāpannādīnaṃ viya paricchinnabhāvena. Tenāha ‘‘brahmaloke nibbattatī’’ti.

Jalamānāti samuṭṭhitaniyataiddhiyā anaññasādhāraṇaparivārasampattiyā ca sadevake loke jalamānā. Maṃsacakkhu dibbacakkhu dhammacakkhu paññācakkhu samantacakkhūti pañcahi cakkhūhi cakkhumā. Ānubhāvadharāti acinteyyāparimeyyabuddhānubhāvasampannā. Ānubhāvapariyāyopi hi juti-saddo hoti ‘‘iddhijutibalavīriyūpapattī’’tiādīsu (jā. 2.

我来直译这段巴利文：
159."山边"即是山脚处。因为在时时获得故为时分。故说"于获得时皆从对治法解脱"。因为世间解脱由于非永断舍故名为时分解脱,出世间解脱由于永断舍故为非时分解脱。具足彼等者称为"时分解脱者、非时分解脱者"。直到生起初禅,为何会退失的意思?。"有病"即是有疾病。"由风胆痰"即是有时由风胆,有时由风痰,由两者俱集。"随眠"即是随身而眠,意思是以可治疾病性而住。"定"即是定修习。对助益法如季节食物等。"圆满"即是具足。"退失"即是因身体不适。
"取"即是为取命而带来。成为定趣仅是由生于梵天界,不像须陀洹等以限定性。故说"生于梵天界"。
"光耀"即是以生起确定神通和不共他人的眷属圆满而在有天的世间光耀。具有肉眼、天眼、法眼、慧眼、普眼五眼故为具眼。"具威力"即是具足不可思议无量的佛威力。因为威力的同义词也有光耀字如在"神通光耀力气勇气获得"等。

22.1589, 1595) viya. Anavasesato mānaṃ siyati samucchindatīti aggamaggo mānasaṃ. Tannibbattanā pana arahattassa mānasatā daṭṭhabbā. Sīlādīnīti anuttarasīlādīni. Sikkhamānoti sikkhāni bhāvento attano santāne uppādento. Na cittabhāvanā. Tenāha ‘‘sakaraṇīyo’’ti. Janeti sattassa kāye, sadevake loketi attho. Vissutāti anaññasādhāraṇehi sīlādiguṇehi vissutā.

Vedanaṃ vikkhambhetvāti uppannaṃ dukkhavedanaṃ paṭicca uppannaattakilamathaṃ anuppādanavasena vikkhambhetvā taṃyeva vedanaṃ pariggahetvā pavattavipassanā vīthimeva otaratīti katvā mūlakammaṭṭhānanti vuttaṃ. ‘‘Samasīsī hutvā parinibbāyī’’ti vatvā tassa pabhedaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘samasīsī nāma tividho hotī’’tiādimāha. Iriyāpathavasena samasīsī iriyāpathasamasīsī. Esa nayo sesadvayepi.

Iriyāpathakopanañcāti iriyāpathehi asamāyogo. Ekappahārenevāti ekavelāyameva. Parinibbānavasenāti anupādisesaparinibbānavasena, na kilesakkhayamattena. Etthāti etesu dvīsu nayesu. Evaṃ sati teneva iriyāpathena vipassanaṃ paṭṭhapetvā teneva iriyāpathena, ekasmiṃ antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyantā khīṇāsavā bahavopi samasīsino eva sambhaveyyuṃ. Tasmā vuttanayeneva attho veditabbo.

Sīsañcettha terasa – palibodhasīsaṃ taṇhā, bandhanasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattisīsaṃ jīvitindriyaṃ, gocarasīsaṃ vimokkho, saṅkhārasīsaṃ nirodhoti. Imesu terasasu sīsesu palibodhasīsādīni pavattisīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādāyakāni, pariyādāyakaphalaṃ gocarasīsaṃ. Tañhi visayajjhattaṃ phalaṃ vimokkho, pariyādāyakassa maggassa phalassa ca ārammaṇaṃ saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ pariyādāyakaphalārammaṇānaṃ saha viya saṃsiddhaṃ dassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ terasa sīsāni vuttāni. Idha pana ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) vacanato tesu kilesapavattasīsānameva vasena yojanaṃ karonto ‘‘ettha ca pavattisīsa’’ntiādimāha.

Tattha pavattisīsaṃ pavattato vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādīyati, yāva pana cuti, tāva pavattisabbhāvato ‘‘pavattisīsaṃ jīvitindriyaṃ cuticittaṃ khepetī’’ti āha. Kilesapariyādānena pana maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 

我来直译这段巴利文：
22.完全断除慢故圣道为慢断。但由生彼故应见阿罗汉性为慢断。"戒等"即是无上戒等。"正学"即是修习诸学在自相续中生起。非心修。故说"有应作"。生于有情身,即是在有天世间的意思。"闻名"即是以不共他人的戒等功德而闻名。
"遮止感受"即是以不生起依所生苦受而生的自我疲惫的方式遮止,取彼感受而行入观的道路,因此说为根本业处。说"成为同头而般涅槃"后,分别其差别而显示此所欲说故说"同头者有三种"等。依威仪路而为同头为威仪路同头。其余二种也是此理趣。
"威仪路动摇"即是与威仪路不相应。"一时"即是同一时。"以般涅槃"即是以无余依般涅槃,不只是烦恼灭尽。"此中"即是此二理趣中。如是则以彼威仪路开始观而以彼威仪路,在一病中开始观而得阿罗汉而以彼病般涅槃的诸漏尽者许多也应成为同头。因此应如所说理趣而知义。
此中十三头 - 系缚头为渴爱,系缚头为慢,执取头为见,散乱头为掉举,烦恼头为无明,胜解头为信,策励头为精进,现起头为念,不散乱头为定,见头为慧,转起头为命根,行境头为解脱,行头为灭。在这十三头中,系缚头等和转起头应被遍尽,胜解头等是遍尽者,行境头是遍尽果。因为彼入于内境的果为解脱,遍尽者的道与果的所缘为行头即行离为灭,为显示以同时成就见应被遍尽、遍尽者果所缘而为同头性,故在无碍解道说十三头。但这里由于说"无先无后而有漏遍尽和命遍尽",故就彼等中仅以烦恼转起头而作结合而说"此中转起头"等。
其中转起头虽然出离转起的道以断绝后不转起的方式遍尽,但只要未断绝,仍有转起故说"转起头命根灭尽死心"。但以烦恼遍尽而以道心如同无间地应生起的观察轮次也应说是烦恼遍尽的轮次。"于解脱而有已解脱之智"。

3.12) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti, taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā veditabbāti dassento ‘‘dvinnaṃ cittānaṃ ekato uppādo natthī’’tiādimāha. Dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccavekkhaṇaṃ paripuṇṇajavanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇānaṃ vā pañcakkhattuṃ pavattiyā. Kiñcāpi ‘‘eko vā dve vā’’ti vuttaṃ yathā ‘‘ekaṃ vā dve vā tadārammaṇacittānī’’ti, heṭṭhimantena pana dve pavattanti.

Uppāṭetvāti uddharitvāti attho. Anupādisesenāti anupādisesanibbānena.

Dhūmāyitattanti dhūmassa viya ayitabhāvaṃ pavattiākāraṃ. Dhūmasadisā valāhakā dhūmavalāhakā, timiravalāhakā, ye mahikā ‘‘timira’’nti vuccanti. Appatiṭṭhitenāti patiṭṭhaṃ alabhantena. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ, anuppattidhammenāti attho. Sati hi uppāde patiṭṭhitaṃ nāma siyā, aṭṭhakathāyaṃ pana yadeva tassa viññāṇassa appatiṭṭhānakāraṇaṃ, tadeva parinibbānakāraṇanti vuttaṃ ‘‘appatiṭṭhitakāraṇā’’ti.

Sokena phuṭṭhassāti ‘‘aphalo vata me vāyāmo jāto’’ti sokena abhibhūtassa. Abhassathāti balavasokābhitunnassa satisammosā sithilaṃ gahitā bhassi patitā sā kacchā.

Godhikasuttavaṇṇanā niṭṭhitā.

4. Sattavassānubandhasuttavaṇṇanā

160. Yasmā kapilavatthuto nikkhantakālato paṭṭhāya māro otārāpekkho lokanāthaṃ anubandhituṃ āraddho, tasmā vuttaṃ ‘‘pure bodhiyā chabbassānī’’ti. Atigahetvāti anugantvā tassa yathāruci paṭipattiṃ anuvatto viya hutvā.

Avajjhāyantoti pajjhāyanto. Jito vittaparājito asi nu. Pamāṇātikkantanti garutaraṃ.

Khanitvā ummūletvā. Kāmāsavādīni pajahanto anāsavo.

Pehīti apehi. Pāragāminoti pāraṅgamanasīlā. Tekāliko ayaṃ gāmi-saddoti āha ‘‘yepī’’tiādi.

Māravisūkānīti mārakaṇṭakāni kaṇṭakasadisāni mārassa durācārāni. Viruddhasevitāni virodhavasena tāsaṃyeva vevacanāni. Tāni sarūpato dassetuṃ ‘‘appamāyū’’tiādi vuttaṃ. Nibbejanīyāti nibbedadāyikā. Ukkaṇṭhanīyāti ukkaṇṭhavahā.

Vikappavasenaveditabbo opammaparikappavisayattā tassa kiriyāpadassa. Tenāha ‘‘anuparigaccheyyā’’ti. Etthāti etasmiṃ medavaṇṇavatthusmiṃ. Mudunti mudumadhurasaṃ vindeyyāma paṭilabheyyāma. Assādoti assādetabbo.

Sattavassānubandhasuttavaṇṇanā niṭṭhitā.

5. Māradhītusuttavaṇṇanā



我来直译这段巴利文：
由于说"于解脱而有已解脱之智"故以观察圆满而烦恼遍尽名为圆满,但那圆满若以死心而有,以彼即有命圆满,故以此轮次死亡平等性而应知烦恼遍尽命遍尽无先后,为显示此而说"二心一时生起不存在"等。"二心"即是死心道心。"彼"即是观察以完全速行心七次转起,或不完全五次转起。虽然说"一或二"如"一或二彼所缘心",但以最少二次转起。
"拔除"意思是拔起。"以无余依"即是以无余依涅槃。
"烟状"即是如烟之性的转起行相。似烟的云为烟云,暗云,即所说黑暗为"暗"。"无立足"即是不得立足。此为如是性相的具格,意思是不生法。因为若有生起则应名为已立足,但在注释中说正是彼识的无立足因即是般涅槃因故说"由无立足因"。
"触苦"即是"我的努力竟成无果"而为忧愁所制。"掉落"即是被强烈忧愁所击而念失乱松弛所持的那系带掉落。
瞿提迦经注释终。
4. 七年追随经注释
160. 因为从离开迦毗罗卫城(今尼泊尔蓝毗尼)时起魔罗观察机会而开始追随世间依怙,故说"菩提前六年"。"跟随"即是追随如随顺他的如意行道。
"沉思"即是思虑。胜败得失你确实被。"超越量"即是极重。
挖掘拔根。断除欲漏等成为无漏。
"去"即是离去。"到彼岸"即是以到彼岸为性。此去字有三时性故说"凡是"等。
"魔罗戏弄"即是魔罗刺如同刺般的魔罗恶行。"违逆所行"即是以违逆方式而彼等的同义词。为显示彼等自性而说"短命"等。"令厌离"即是给予厌离。"令不乐"即是带来不乐。
应由分别方式了知,因为彼动词是譬喻分别的范围。故说"应周行"。"此中"即是在此脂肪譬喻事中。"软"即是我们应得获得柔软甜美。"味"即是应味尝。
七年追随经注释终。
5. 魔罗女经注释

161.Cintesīti sokavasiko hutvā cintayi. Gaṇikārahatthiniyoti dīpakakareṇuyo. Ekasataṃ ekasatanti ekasataṃ ekasataṃ paccekaṃ sataṃ satanti attho. Tenāha ‘‘ekekaṃ sataṃ sataṃ katvā’’ti. Kumārivaṇṇasatanti kumāritthīnaṃ attabhāvānaṃ sataṃ. Tā kira paṭhamaṃ kaññārūpena attānaṃ dassesuṃ. Anupagatapupphānañhi samaññā kaññāti. Puna yathāvuttakumārirūpena upagatapupphā hi kumārī. Puna vadhukārūpena. Taṃ sandhāya vuttaṃ ‘‘avijātavaṇṇasata’’nti . Tatiyavāre yuvatirūpena. Vijātā hi itthī anatikkantamajjhimavayā yuvatī. Ettāvatā bālā taruṇī porīti tividhāsu itthīsu purimā dve dassitā, pariyosānavāresu manussajātikānaṃ manussitthiyova ruccantīti tena manussarūpena tā attānaṃ dassesuṃ.

Atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittupasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpabhāvato piyarūpasātarūpā nāma attano kiccavasena. Eko ahaṃ jhāyantoti gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo ahaṃ lakkhaṇūpanijjhānena nijjhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭibujjhiṃ. Tasmāti yathāvuttavivekasukhasamadhigamanimittaṃ. Akaraṇenāti mittasanthavassa akaraṇena. Sakkhīti sakkhibhāvo.

Katamenavihārenāti jhānasamāpattīnaṃ katamena vihārena. Idha dutiyapadassa attho vissajjanagāthāvaṇṇanāyameva āvi bhavissati. Anāmantena ‘‘taṃ puggala’’nti sammukhā ṭhitampi bhagavantaṃ asammukhā viya katvā vadati, kathaṃ tvanti attho.

‘‘Avitakkajhāyī’’ti vakkhamānattā ayamevettha kāyapassaddhi veditabbāti āha ‘‘catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo’’ti. Puññābhisaṅkhārādike kammābhisaṅkhāre. Kāmālayādīnaṃ abhāvato anālayo. Na saratīti na savati. Rāgavasena hi sattā saṃsāramanusavanti. Na thinoti na thinamiddhacitto. Mohavasena hi sattā thinamiddhaṃ āpajjantīti. Diyaḍḍhakilesasahassanti khuddakavatthuvibhaṅge (vibha. 842, 976) āgatesu aṭṭhasu kilesasatesu aṭṭhasataṃ taṇhāvicaritāni apanetvā sesā paññāsādhikaṃ sataṃ kilesā, te brahmajāle (dī. ni. 

我来直译这段巴利文：
161."思考"即是处于忧愁状态而思考。"象女"即是持灯母象。"一百一百"即是各自一百一百的意思。故说"各各作为一百一百"。"少女相百"即是少女身相的一百。据说她们首先以处女相显示自己。因为未开花者的通称为处女。再以如上所说少女相已开花者为少女。再以新妇相。关于此说"未生相百"。第三次以少妇相。已生产而未过中年的女人为少妇。至此显示了幼、年少、城女三种女人中的前二种,最后以人类女人最受欢迎故她们以人相显示自己。
"获得义利"即是必定获得利益。"心的寂静"即是最上心寂止。"烦恼军"即是称为欲乐的第一烦恼军。因为彼烦恼军虽以天女群性质而追求,因为是可爱所欲之相故以自己的作用而名为可爱乐相。"我独自禅修"即是因为无群体聚集和烦恼聚集故我独自无伴以相禅察而禅修。"觉悟"即是随顺道次第而觉悟、证悟。"因此"即是由于如上所说获得远离乐的缘故。"不作"即是不作友谊。"见证"即是见证性。
"以何住"即是以禅那等至的哪种住。此中第二句的意思将在解答偈颂注释中显现。"不称呼"说"彼人"虽对世尊面对面站立而如不面对面般说,意思是如何你。
因为将说"无寻禅修",此中应知即是此身轻安,故说"以第四禅止息身的轻安故身轻安"。在福行等业行。由于无欲住等故无住。"不流"即是不漏。因为以贪故众生流转轮回。"不昏沉"即是无昏沉睡眠心。因为以痴故众生陷入昏沉睡眠。"一千五百烦恼"即是在小事分别中所说八百烦恼中除去八百爱行余一百五十烦恼,在梵网经中;

1.31) āgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ hoti; tā ca uppannānuppannabhāvena diguṇitā diyaḍḍhakilesasahassaṃ dasādhikaṃ hoti; taṃ appakaṃ pana ūnamadhikaṃ vā gaṇanupagaṃ na hotīti ‘‘diyaḍḍhakilesasahassa’’nti vuttaṃ. Itaresaṃ atītādibhāvāmasanato aggahaṇaṃ pahānassa adhippetattā. Ayamettha saṅkhepo, vitthāro pana abhidhammaṭīkāyaṃ (dha. sa. anuṭī. nidānakathāvaṇṇanā) vuttanayena veditabbo. Paṭhamapadenāti ‘‘na kuppatī’’ti iminā padena. Dutiyenāti ‘‘na saratī’’ti padena. Tatiyenāti ‘‘na thino’’ti padena. Nīvaraṇappahānena khīṇāsavataṃ dasseti, anavasesato nīvaraṇānaṃ accantappahānaṃ adhippetaṃ.

Pañcadvārikakilesoghaṃ tiṇṇoti channaṃ dvārānaṃ vasena pavattanakilesoghaṃ taritvā ṭhito. Kāmoghadiṭṭhoghabhavoghaṭṭhakilesabhāvato ‘‘pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni veditabbānī’’ti āha. Rūparāgādayo visesato na pañcadvārikāti vuttaṃ ‘‘chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbānī’’ti.

Maccurājassāti sambandhe sāmivacananti dassento ‘‘maccurājassa hatthato’’ti āha. Nayamānānanti anādare sāmivacananti katvā vuttaṃ ‘‘nayamānesū’’ti.

Ūhaccāti buddhaṃ nissāya. ‘‘Idamavocā’’ti desanaṃ niṭṭhāpetvāti etena saṃyuttesu ayaṃ nigamanapāḷi, heṭṭhā anāgatanayattā pana kesuci potthakesu na likhīyatīti dasseti. Daddallamānāti jajjakārassa hi daddakāraṃ katvā niddeso. Tenāha ‘‘ativiya jalamānā’’ti. Nīharīti tāsaṃ kāyavacīvikāraṃ na manasikaronto tiṇāyapi amaññamānova anapekkheneva nīhari. Phalato bhaṭṭhanti phalasipāṭikato bhaṭṭhaṃ. Kuṇḍatiṇādigacchatūlaṃ poṭakitūlaṃ.

Māradhītusuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Mārasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

5. Bhikkhunīsaṃyuttaṃ

1. Āḷavikāsuttavaṇṇanā



我来直译这段巴利文：
1.31)所说的六十二见一起七百五十五;它们以已生未生性加倍成一千五百十烦恼;但那点多少不计入数故说"一千五百烦恼"。因为意在断除故不取其他过去等性。这是此中略说,但详细应依阿毗达磨复注所说方式了知。"以第一句"即以"不动摇"此句。"以第二"即以"不流"句。"以第三"即以"不昏沉"句。以断盖显示漏尽性,意指完全断除一切盖。
"已度五门烦恼暴流"即是已度依六门转起的烦恼暴流而住。因为欲暴流见暴流有暴流是烦恼性故说"或以五暴流应知五下分结"。色贪等特别非五门故说"以第六应知五上分结"。
"死王的"即是显示所有格为关系所有格而说"从死王手"。"引导"即是作为不敬所有格而说"当引导时"。
"考虑"即是依佛。"说此"即是结束说法,以此显示在相应部中此是结语,但因以前未说方式故在某些书本不书写。"闪耀"即是将"jajja"音作"dadda"音而释义。故说"极其光耀"。"除去"即是不作意她们的身口变异如同不以为草般完全不顾而除去。"落下"即是从果皮落下。"棉絮"即是矮草等丛的棉絮。
魔罗女经注释终。
第三品注释终。
显示精要义的相应部注释
魔罗相应注释的显示深义终。
5. 比丘尼相应
1. 阿罗维迦经注释

162.Āḷaviyaṃjātāti āḷaviyaṃ vijāyitvā saṃvaḍḍhamānā. Tenāha ‘‘āḷavinagaratoyeva ca nikkhamma pabbajitā’’ti. Dhanaṃ samādapetvāti cetiyassa rājā ekaṃ mukhaṃ, rājaputto ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekanti evaṃ catūsu mukhesu navakamme kayiramāne seṭṭhinā gahitamukhe kamme olīyamāne eko upāsako ariyasāvako pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā ‘‘yo yaṃ dātuṃ ussahati hiraññaṃ vā suvaṇṇaṃ vā sattavidharatanaṃ vā haritālaṃ vā manosilaṃ vā, so dhanaṃ detū’’ti samādapetvā yathāladdhaṃ paṭhamaṃ kammaṭṭhānaṃ pesetvā ‘‘navakammaṃ niṭṭhita’’nti sutvā ekakaṃ āgacchantaṃ antarāmagge corā palibundhitvā tato kiñcipi dhanaṃ alabhantā ‘‘sace naṃ muñcissāma, anatthaṃ no kareyyā’’ti jīvitā voropesuṃ. Anaparādhe ariyasāvake aparādhakā te corā andhā jātā, tasmā taṃ ṭhānaṃ ‘‘andhavana’’nti paññāyitthāti aṭṭhakathāyaṃ vuttaṃ. Khīṇāsavānaṃ yasmā yattha katthaci cittaviveko hotiyeva upadhivivekassa siddhattā. Tasmā ‘‘kāyavivekatthinī’’ti vuttaṃ.

Nissaraṇanti nibbānaṃ sabbasaṅkhatassa nissaṭattā. Paccavekkhaṇañāṇenāti paccavekkhaṇañāṇena, pageva maggaphalañāṇehīti adhippāyo. Nibbānapadanti nibbānasaṅkhātaṃ dhammakoṭṭhāsaṃ. Vinivijjhanaṭṭhenāti hadayaṃ vinividdhena hadayamhi vijjhitvā dukkhuppādanena khandhānaṃ ete pañca kāmā sattisūlasadisā. Adhikuṭṭanabhaṇḍikāti āghātanaghaṭikā.

Āḷavikāsuttavaṇṇanā niṭṭhitā.

2. Somāsuttavaṇṇanā

163.Ṭhānanti issariyaṭṭhānaṃ visayajjhattaṃ. Duppasahaṃ akampiyabhāvattā. Dvaṅgulapaññāyāti ettha itthiyo hi daharakumārikākālato paṭṭhāya odanapacanavidhiṃ anutiṭṭhantiyo ukkhaliyaṃ udakaṃ tāpetvā taṇḍule pakkhipitvā attano buddhiyā tesaṃ pākakālappamāṇaṃ paricchindituṃ tāni dabbiyā uddharitvāpi vaṇṇasaṇṭhānaggahaṇamattena pakkāpakkabhāvaṃ jānituṃ na sakkonti, kevalaṃ pana dvīhi aṅgulīhi uppīḷitakāle eva jānanti, tasmā dvīhaṅgulikehi dubbalapaññattā ‘‘dvaṅgulapaññā’’ti vuccanti. Phalasamāpattiñāṇappavattikittanena catūsu saccesu asammohavihāro dīpito hotīti āha ‘‘ñāṇamhi vattamānamhīti phalasamāpattiñāṇe pavattamāne’’ti. Vipassantassāti asammohapaṭivedhato visesena passantassa khandhapañcakameva saccābhisamayato pubbabhāge vipassantassa. Aññaṃ vāti itthipurisato aññaṃ vā kiñci vatthuṃ. ‘‘Ahaṃ asmī’’ti mānadiṭṭhigāhataṇhāgāhavasena gahitavatthusmiṃ yevāti āha ‘‘ahaṃ asmīti taṇhāmānadiṭṭhivasenā’’ti.

Somāsuttavaṇṇanā niṭṭhitā.

3. Kisāgotamīsuttavaṇṇanā



我来直译这段巴利文：
162"生于阿罗毗"即是在阿罗毗出生长大。故说"从阿罗毗城出而出家"。"筹集财物"即是在寺院四个部分工程进行时:国王一部分、王子一部分、将军为臣子之首一部分、长者为地方之首一部分,当长者所负责部分工程停滞时,一位圣弟子优婆塞备好五百车前往地方说"谁能施予金银七宝雌黄朱砂,请施予财物",筹集后首先送来工地,听闻"工程已完"独自返回时,在途中被盗贼拦截,因从他那里得不到任何财物而想"若放他走将对我们不利"而夺其性命。对无罪圣弟子作恶的那些盗贼变成盲人,因此那地方称为"盲林"注释中如是说。因为漏尽者由于已成就依止离故在任何处都有心离。因此说"求身离"。
"出离"即是涅槃因为出离一切有为。"以观察智"即是以观察智,何况以道果智的意思。"涅槃处"即是称为涅槃的法分。"以贯通义"即是这五欲由于刺穿心而在心中刺生苦故如矛枪。"断头台"即是处刑台。
阿罗维迦经注释终。
2. 苏摩经注释
163."地位"即是自在地位内在境界。"难胜"因为不动摇性。"二指慧"此中女人从年幼少女时起依照煮饭方法在锅中烧水放米,以自己智慧判断煮熟时间,即使用勺子舀起也仅仅以色相形状掌握无法知晓生熟,只有以二指按压时才能知道,因此以二指者慧力弱故称为"二指慧"。由说果定智转起而显示于四谛无痴住故说"当智转起即是果定智转起时"。"观察"即是由无痴通达而特别观察,由谛现观之前而观察五蕴。"其他"即是从女人男人之外的任何事物。在以"我是"慢见执取爱执方式所执取事物中即说"以'我是'爱慢见方式"。
苏摩经注释终。
3. 基娑憍昙弥经注释;

164. ‘‘Kisāgotamī’’ti ettha kā panāyaṃ kisāgotamī, kissa ayaṃ bhikkhunī hutvā samaṇadhammaṃ matthakaṃ pāpesīti tamatthaṃ vibhāvetuṃ ‘‘pubbe kirā’’tiādimāraddhaṃ. Aṅgārāvāti addāriṭṭhakavaṇṇaaṅgārā eva jātā. Dārusākanti addhamāsakena dāruṃ sākañca āharissāmīti antarāpaṇe antaravīthiṃ gatā.

Siddhatthakanti sāsapaṃ. Sālāyanti anāthasālāyaṃ. Khuraggeyevāti khurasikhe eva, kesorohanakkhaṇe evāti attho.

Ekamāsīti ettha ma-kāro padasandhikaro. Saṃhitāvasena ca purimapade vā rassattaṃ. Parapade vā dīghattanti āha ‘‘ekā āsī’’ti. Bhāvanapuṃsakametaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Puttamaraṇaṃ antaṃ atītaṃ idāni puttamaraṇassa abhāvato. Tenevāha ‘‘puttamaraṇaṃ nāma natthī’’ti. Purisaṃ gavesitunti yathā mayhaṃ purisagavesanā nāma sabbaso natthi, tathā eva puttagavesanāpi natthi, tasmā me puttamaraṇaṃ etadantaṃ, sabbesu khandhādīsu bhavādīsu ca taṇhānandiyā abhāvakathanena sabbasattesu taṇhā sabbaso visositā, tassāyeva kārakaavijjākkhandho padālitoti attano nikkilesataṃ pavedentī therī sīhanādaṃ nadīti.

Kisāgotamīsuttavaṇṇanā niṭṭhitā.

4. Vijayāsuttavaṇṇanā

165. Pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tena pañcaṅgikena. Ātatantiādīsu ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalaṃ tūriyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma tantibaddhavīṇādi. Susiraṃ vaṃsādi. Ghanaṃ sammādi. Tataādivisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ. Ekatalaṃ kumbhathūṇadaddarādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ sesaṃ tantibaddhaṃ sabbaṃ ātatavitataṃ nāma, gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādisaddena saṅkhasiṅgānampi saṅgaho. Sammatāḷa-kaṃsatāḷa-silātāḷa-salākatāḷādi sammādi nāma. Tattha sammatāḷaṃ nāma daṇḍamayatāḷaṃ, kaṃsamayatāḷaṃ kaṃsatāḷaṃ, silāyaṃ ayopattena ca tāḷanatāḷaṃ. Sabbe kāmaguṇe. Uggharitapaggharitaṭṭhenāti upari gharaṇena ca vissandanena ca. Evanti ‘‘iminā pūtikāyenā’’ti. Arūpaṭṭhāyinoti sattādhiṭṭhānenāyaṃ dhammadesanāti āha ‘‘sabbatthāti sabbesu rūpārūpabhavesū’’ti. Tesaṃ dvinnaṃ rūpārūpabhavānaṃ gahitattā. Bhavabhāvasāmaññato, tadadhiṭṭhānato gahite kāmabhave. Avijjātamo vihato aggamaggena samugghātitattā.

Vijayāsuttavaṇṇanā niṭṭhitā.

5. Uppalavaṇṇāsuttavaṇṇanā

166.Aggatopaṭṭhāyāti sabbaaggato pabhuti yāva mūlā antarāyuttaṃ sammadeva pupphitaṃ sālarukkhaṃ. Vaṇṇadhātusīsena vaṇṇadhātusampannaṃ dutiyaṃ bhikkhuniṃ vadatīti āha ‘‘tayā sadisā aññā bhikkhunī natthī’’ti. Pakhumasīsena akkhibhaṇḍaṃ vuccatīti āha ‘‘pakhumantarikāyanti dvinnaṃ akkhīnaṃ majjhe’’ti. Nāsavaṃseti nāsavaṃsamūle. ‘‘Na passasī’’ti vatvā adassane kāraṇaṃ āha ‘‘vasībhūtamhī’’ti.

Uppalavaṇṇāsuttavaṇṇanā niṭṭhitā.

6. Cālāsuttavaṇṇanā

167.Idanti idaṃ dassanaṃ. Gāhāpesīti samādāpesi ‘‘jātiṃ mā rocā’’ti. Aññanti bandhavadhato aññaṃ chedanādiṃ. Nivesesīti pavisāpesi.

Cālāsuttavaṇṇanā niṭṭhitā.

7. Upacālāsuttavaṇṇanā

168.Punappunaṃ…pe… āgacchanti kāraṇassa asamūhatattā. Santāpito kilesasantāpehi. Agatīti avisayo.

Upacālāsuttavaṇṇanā niṭṭhitā.

8. Sīsupacālāsuttavaṇṇanā



我来直译这段巴利文：
164."基娑憍昙弥"此中这基娑憍昙弥是谁,为何她成为比丘尼而使沙门法达到顶点?为显明此义而开始说"从前据说"等。"如炭"即成为半烧砖色的炭。"柴菜"即以半铜币买柴和菜而往市中街道。
"芥子"即是白芥。"堂中"即是无依堂中。"剃发时"即是在剃刀尖时,意思是在生长毛发时。
"一是"此中ma音是连接词。依连音或前词短音。或后词长音故说"一是"。这是中性词如"坐一边"等。因为现在无子死故子死到达终点。故说"无有子死"。"寻找男人"即是如我完全无有寻找男人,如是也无有寻找儿子,因此我子死为此终点,由说一切蕴等诸有中无有爱乐故完全干枯一切众生中的爱,破坏那作者无明蕴,长老尼宣说自己无烦恼而作狮子吼。
基娑憍昙弥经注释终。
4. 毗阇耶经注释
165."五支"即是有五支,五支即是五种,以五种。在"已绷"等中"已绷"即是以皮包覆的鼓等单面乐器。"已张"即是双面。"已绷已张"即是系弦琵琶等。"中空"即是笛等。"固体"即是铜钹等。为显示延伸等差别也是"已绷"故加限定语"以皮包覆"。单面如独鼓土鼓小鼓等。双面如大鼓小鼓等。以皮包覆其余系弦的一切名为"已绷已张",牛口笛等也应摄于此。"笛等"等字摄贝角。铜钹象钹石钹木钹等名为铜钹等。其中象钹即是木制钹,铜制钹为铜钹,以石或铁板打击的钹。一切欲乐。"以溢流义"即是以上流和流溢。"如是"即是"以此不净身"。"住于无色"以有情为基础此法说故说"一切即是一切色无色有中"。由取彼二色无色有。由有非有共相,由彼所依而取欲有。无明黑暗被破由最上道断根故。
毗阇耶经注释终。
5. 莲花色经注释
166."从顶"即是从一切顶直到根完全开花的沙罗树。以色界为首说具色界的第二比丘尼故说"无有与你相似的其他比丘尼"。以眼睑为首说眼部分故说"两眼中间"。"鼻柱"即是鼻根。说"不见"后说不见的原因说"我已自在"。
莲花色经注释终。
6. 遮罗经注释
167."此"即是此见。"使取"即是劝导"不应喜生"。"其他"即是从系缚杀害之外的其他砍伐等。"使入"即是使进入。
遮罗经注释终。
7. 优波遮罗经注释
168.因为原因未断除故"再再...来"。"被热恼"被烦恼热恼。"不去处"即是非境。
优波遮罗经注释终。
8. 尸须波遮罗经注释

169.Samaṇisadisāti samaṇaliṅgassa dhāraṇena samaṇisadisā, kassacipi pāsaṇḍassa aruccanato monamaggassa appaṭipajjanato tava samaṇibhāvaṃ nānupassāmīti adhippāyo. Pāsaṃ ḍentīti pāsaṃ sajjenti, yathā tattha diṭṭhipāse sattānaṃ cittaṃ paṭimukkaṃ hoti, evaṃ sajjentīti attho. Tathābhūtā ca te sattānaṃ citte khittā viya hontīti āha ‘‘cittesu diṭṭhipāsaṃ khipantīti attho’’ti. Pāse mocetīti diṭṭhipāse sattānaṃ cittasantānato nīharati dhammasudhammatāya. Tasmāti pāsamocanato pāsaṇḍoti na vuccati. ‘‘Ito bahiddhāyeva pāsaṇḍā hontī’’ti vuttassa atthassa nigamanaṃ. Evañca katvā sabbepi bāhirakasamaye sandhāya cūḷasīhanādasutte ‘‘channavuti pāsaṇḍā’’ti vuttaṃ. Pasīdantīti diṭṭhipaṅke saṃsārapaṅke ca pakārehi agādhā osīdanti.

Abhibhavitvāti sabbasaṃkilesappahānena abhibhuyya atikkamitvā. Ajitoti ajini avijayattā. Sabbāni akusalakammāni kusalakammāni ca khīṇāni etthāti sabbakammakkhayo, arahattaṃ. Upadhayo sammadeva khīyanti etthāti upadhisaṅkhayo, nibbānaṃ.

Sīsupacālāsuttavaṇṇanā niṭṭhitā.

9. Selāsuttavaṇṇanā

170.Kenidaṃpakataṃ bimbanti idaṃ attabhāvasaññitaṃ bimbaṃ brahmā-visaṇupurisa-pajāpatiādīsu kena kataṃ nimmitaṃ nibbattitanti kattabbamohaṃ nāma kātukāmo pucchati. Aghanti aghavatthu. Tenāha ‘‘dukkhapatiṭṭhānattā’’ti. Hetunirodhenāti taṇhāsaṅkhatassa hetuno anuppādanirodhena. Paccayavekallenāti tadavasiṭṭhakilesābhisaṅkhārādipaccayassa vekallabhāvena, apaccayabhāvūpagamanenāti attho.

Selāsuttavaṇṇanā niṭṭhitā.

10. Vajirāsuttavaṇṇanā

171.Suddhasaṅkhārapuñjeti rūpārūpavibhāge kilesasaṅkhārasamūhe. Paramatthatoti sabhāvena. Yathā na hi sattasaññitasaṅkhārapuñjo nāma paramatthato upalabbhati, evaṃ tabbinimutto nāma koci na upalabbhati avijjamānattā. Vijjamānesūti yathāpaccayasampattiyā labbhamānesu. Tenākārenāti itthipurisādiākārena. Vavatthitesūti paccekaṃ paccayavisesasamuṭṭhitaṃ saṇṭhānavisesaṃ upādāya ‘‘puriso hatthī asso’’tiādinā abhisaṅgato pavattesu. Sammutīti sattoti vohāro. Tenāha ‘‘samaññāmattamevā’’ti. Pañcakkhandhadukkhanti pañcakkhandhasaññitaṃ dukkhaṃ. Vuttaṃ hetaṃ bhagavatā ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 202) añño neva sambhoti yathāvuttadukkhato aññassa saṅkhatadhammassa abhāvato. Na nirujjhatīti tato aññaṃ na nirujjhati, uppādato hoti nirodhoti.

Vajirāsuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Bhikkhunīsaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

6. Brahmasaṃyuttaṃ

1. Paṭhamavaggo

1. Brahmāyācanasuttavaṇṇanā



我来直译这段巴利文：
169."似沙门"即是以持沙门相而似沙门,由于不喜任何外道、不行默然道故意思是我不见你的沙门性。"设陷阱"即是准备陷阱,意思是如此准备使众生心陷于见陷阱中。如此他们成为扔在众生心中故说"意思是在心中扔见陷阱"。"解脱陷阱"即是以法善法性从众生心相续中拔除见陷阱。"因此"即是由于解脱陷阱故不称为外道。"只在此外有外道"所说意义的结论。如此作已关于一切外道教说在小狮子吼经说"九十六种外道"。"沉陷"即是以种种方式沉陷于见泥轮回泥中。
"胜过"即是以断一切杂染而胜过超越。"不胜"即是不胜因为无胜。此中一切不善业和善业灭尽故为一切业灭,阿罗汉。于此依止正灭故为依止灭,涅槃。
尸须波遮罗经注释终。
9. 世罗经注释
170."此偶像由谁所作"即是此称为自体偶像是由梵天、毗湿奴、神我、生主等中谁所作、所化、所生,欲作当作痴而问。"苦"即是苦事。故说"因为是苦住处"。"以因灭"即是以称为爱的因不生灭。"以缘不具"即是以彼剩余烦恼行等缘的不具足性,意思是达到无缘性。
世罗经注释终。
10. 金刚经注释
171."纯行蕴"即是在色无色分别中烦恼行聚。"依胜义"即是依自性。如称为有情的行蕴依胜义不可得,如是也无所谓离彼者可得因为不存在。"在存在"即是在如缘具足而可得。"以彼相"即是以男女等相。"安立"即是依各别缘差别所生形相差别而以"男人象马"等执著而转起。"施设"即是有情的言说。故说"仅是名称"。"五蕴苦"即是称为五蕴的苦。因为世尊说此:"略说五取蕴是苦"。"其他不生"因为无有如上所说苦之外的其他有为法。"不灭"即是此外其他不灭,从生而有灭。
金刚经注释终。
显示精要义的相应部注释
比丘尼相应注释的显示深义终。
6. 梵天相应
1. 第一品
1. 梵天劝请经注释

172.Parivitakkoudapādīti dhammagambhīratāpaccavekkhaṇahetuko dhammadesanāya appossukko uppajji. Ayaṃ parivitakko kasmā udapādi? Kattha ca udapādīti taṃ sabbaṃ vibhāvetuṃ ‘‘sabbabuddhāna’’ntiādi āraddhaṃ. Tattha āciṇṇasamāciṇṇoti ācarito ceva ācarantehi ca sammadeva ācaritoti attho. Etena ayaṃ parivitakko sabbabuddhānaṃ paṭhamābhisambodhiyaṃ uppajjatevāti ayamettha dhammatāti dasseti. Tattha aṭṭhame sattāheti idaṃ sattamasattāhato paraṃ sattāhabbhantare uppannattā vuttaṃ, na pana itaresaṃ viya aṭṭhamassa nāma sattāhassa pavattitassa sabbhāvā. Sapaccaggheti mahagghe. ‘‘Paccagghe’’ti vā pāṭho, abhinaveti attho. Selamayeti muggavaṇṇasilāmaye.

Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ nibbijjhanavasena patto, yāthāvato avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyapatiṭṭho. Tenāha ‘‘uttānapaṭikkhepavacanameta’’nti. Yo alabbhaneyyapatiṭṭho, so ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhanako kadāci natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 

我来直译这段巴利文：
172."疑虑生起"即是因观察法深性而生起对说法的不热衷。这疑虑为何生起?在何处生起?为显明这一切而开始说"一切佛"等。其中"惯行已惯行"即是已行且为正行者正行的意思。以此显示这疑虑必定在一切佛初正觉时生起,这是此中法性。其中"第八七日"这是说在第七个七日之后的七日内生起,而不是如其他那样有称为第八的七日存在。"新鲜"即是大价值。或读作"新",意思是全新。"石制"即是绿豆色石制。
"通达"即是以自觉智以"此是苦"等方式对向贯通而达到,意思是如实觉悟。"法"即是四圣谛法因为无有离此可通达之法。"深"即是如大海对蚊虫口针一样除了具备已积累成熟智资粮者外其他人的智慧不能得立足。故说"这是遮止浅薄语"。凡是不能得立足者,因为不能入深故不能见其自性和特性,故说"因深故难见"。"难见"即是困难地有时被某人所见。但不能见者,则无有时能深入随随觉悟者,故说"因难见故难随觉"。"难随觉"即是因觉悟困难故难以随觉。在此处"比丘们,你们认为什么,什么是更难作或更难超越?"[以下未完]

5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Attano paccayehi padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṇaṭṭhena atappako sādurasabhojanaṃ viya. Tattha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ santārammaṇañcāti santārammaṇaṃ, anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato santo. Nibbutasabbapariḷāhattā nibbuto. Santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo. Tato eva nipuṇañāṇagocaratāya saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā yathāvuttehi paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti allīyanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ramantīti ratiṃ vindanti kīḷanti laḷanti. Ālayaratāti ālayaniratā.

Ṭhānaṃ sandhāyāti ṭhānasaddaṃ sandhāya, atthako pana ṭhānanti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati phalaṃ tadāyattavuttitāyāti hi ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo. Idappaccayā eva idappaccayatā yathā ‘‘devo eva devatā’’. Idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ pati paccayabhāvo uppādanasamatthatā idappaccayatā. Tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenapi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ etaṃ adhivacana’’nti. Saṅkhārādīnaṃ paccayā saṅkhārādipaccayā, avijjādayo. Tesaṃ saṅkhārādipaccayānaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 

我来直译这段巴利文：
[接上文]"经句"当说。或因寂静所缘故为寂静。因一切热恼寂灭故为寂灭。或因被自己的诸缘引导至胜义故为胜妙。以不能满足义故为无厌如美味食物。其中灭谛是寂静所缘故为寂静所缘,道谛是寂静且有寂静所缘故为寂静所缘,因无不寂静自性的烦恼和行故为寂静。因一切热恼寂灭故为寂灭。应当以寂静胜妙性本身见为无需增益的无厌性。故说"此二者唯就出世间而说"。因为是最上智的境界故不可以思惟所行。因此由于是细密智的行境故且由于有细微微妙自性故为细密。因为非愚人的境界故唯为如上所说的智者所知故为智者所知。"所依"即是五欲功德,由于是可喜乐处故被依止。"所依"即是爱的行处,由以喜乐方式依止故为所依。"欢乐"即是得乐、游戏、嬉戏。"乐著所依"即是所依喜乐。
"关于处"即是关于处字,但义是指缘起。因为果安立于依彼而转义故为处,即是作为行等的缘的无明等。这些行等的缘是此缘,即是无明等。此缘即是此缘性如同"天即是天性"。或此缘的无明等对自果的缘性即是生起能力为此缘性。以此显示缘起是胜义缘相。从此缘生起果故为缘起。以二语词显明诸法的缘义。故说"这是行等诸缘的同义语"。行等的诸缘为行等缘,即是无明等。彼等行等诸缘的。这是此中略说,详说则在清净道论注释[以下未完]。

2.572-573) vuttanayena veditabbo. Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādiabhidheyyaṃ sabbaṃ atthato nibbānameva. Idāni assa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti paṭippassaddhivūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti. Etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo aṭṭhakathāyaṃ vutto eva. Sesapadesupi eseva nayo.

Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha ‘‘kilesarāgā’’ti adhippetā, na lobhavisesā eva cittassa pariḷāhabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ , duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271). Virajjantīti palujjanti vikkhambhanato sabbaso tena visaṃyuttabhāvato. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ bhavanikantibhāvena saṃsibbati. Phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā. Sā ca kho desanāya atthamajānantānaṃ apaṭipajjantānañca vasena, jānantānaṃ pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamoyeva. Tenāha bhagavā – ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tenevāha – ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho cittavihesā cāti ubhayampetaṃ buddhānaṃ natthi bodhimūle eva samucchinnattā. Anubrūhanaṃ sampiṇḍanaṃ. Soti apissūti nipāto. Vuddhippattā vā acchariyā anacchariyā, vuddhiatthopi hi -kāro hoti yathā ‘‘asekkhā dhammā’’ti. Kappānaṃ satasahassaṃ cattāri ca asaṅkhyeyyāni sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarajjassa tattha appossukkatāpattidīpanatā gāthatthassa ca acchariyatā tassa vuddhippattīti veditabbaṃ. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.

Yadi sukhāpaṭipadāva, kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle panā’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto. ‘‘Ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa pakāsituṃ desitunti yojanā. Halanti vā alanti iminā samānatthapadaṃ ‘‘halanti vadāmī’’tiādīsu viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena dosena ca phuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.


我来直译这段巴利文：
"一切行止息"等中"一切"即是一切行止息等所诠义的一切在义上即是涅槃。现在为显示它的涅槃性而说"因为"等。"彼"即是涅槃。"依止"即是缘于作为圣道的所缘缘因。"止息"即是以止息寂静方式止息。如是止息且称为特别寂静故说"寂静"。以此显示一切行于此止息故为一切行止息,即是涅槃。因为在离一切行的涅槃中一切行止息的同义语在注释中已说。在其余语句中也是此理。
"依止"即是于此苦被依止故为依止,即是诸蕴等。"舍离"即是以断绝方式舍弃。"一切爱"即是一百零八种分类的一切爱。"一切烦恼贪"即是欲贪色贪等分类的一切烦恼性贪,或一切烦恼在此称为"烦恼贪",不仅是贪的差别因为导致心热恼性。如说"贪心也变异,嗔心也变异,痴心也变异"。"离贪"即是因镇伏而破坏故由于完全与彼相离。"一切苦"即是老死等分类的一切轮回苦。以有被有即是以彼彼有而被爱好其他有而缝合。或与果一起的业因为唯有爱者才有未来再有性。从彼织出即是出离于彼因为彼于其中完全无有。应以久坐久说而导致背痛、上颚干燥等方式知身疲劳和身伤害。而那是对于不知义和不行者说法方面,但对于知者和行者说法的身劳亦非世尊之劳。故世尊说:"法事不令我伤害"。因此说:"对不知者之说法,那会是我的疲劳"。"二者"即是心疲劳和心伤害这二者于诸佛无有因为已在菩提树下断绝。"增益"即是集积。"彼"即是api ssu助词。或已达增长故为不希有,因为ka也有增长义如"无学法"。应知以十万劫和四阿僧祇劫为天世间作法分享而圆满波罗蜜,现在达到法王位而显示于彼成就不热衷,和偈义的希有性是其达到增长。因为以义门偈颂的不希有性。"变成境"即是现起。而现起即是可寻思性故说"达到可寻思性"。
若是乐行,如何困难性?说"但在圆满波罗蜜时"等。给予如是等难舍者。ha即是显明义的助词。有些人说"在一向义"。ha显明,或一向足够无用处如是以困难证得的说示解释。或halaṃ即是与alaṃ同义语如在"我说halaṃ"等中。"被贪嗔触"即是如被毒蛇触一样被贪和嗔触即是征服。"随贪嗔"即是被贪嗔随逐。


Niccādīnanti niccādīnaṃ catunnaṃ vipallāsānaṃ. Evaṃgatanti evaṃ aniccantiādinā ākārena pavattaṃ bujjhitabbaṃ. Kāmarāgarattā ca bhavarāgarattā ca nīvaraṇehi nivutacittatāya diṭṭhirāgarattā viparītābhinivesena na dakkhanti yāthāvato dhammaṃ na paṭivijjhissanti. Sabhāvenāti aviparītasabhāvena. Evaṃ gāhāpetunti aniccantiādinā sabhāvena yāthāvato dhammaṃ jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Aññātavesenāti imassa bhagavato sāvakabhāvūpagamanena aññātavesena. ‘‘Aññataratāpasavesenā’’ti keci, so panassa arahattādhigamaneneva vigaccheyya. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa gambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalapurisaṃ adhibhavitvā ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrapabhedaducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto amaṭṭhatāya kañjiyapuṇṇā lābu, cirapārivāsikatāya takkabharitā cāṭi, snehatintadubbalabhāvena vasāpītapilotikā, telamissitatāya añjanamakkhitahattho dubbisodhanīyā vuttā. Hīnūpamā cetā rūpapabandhabhāvato acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā arūpanissitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti.

Yathā ca dubbisodhanīyataratāya, evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva. Gambhīropi dhammo paṭipakkhavidhamanena ñāṇena visadabhāvaṃ āpannena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammassavanādhīnā, taṃ satthari dhamme ca pasādāyattaṃ. So garuṭṭhāniyānaṃ ajjhesanahetukoti paṇālikāya sattānaṃ dhammasampaṭipattiyā brahmāyācanānimittanti taṃ dassento ‘‘apicā’’tiādimāha.

Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassento ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavasenāti dānādidasavidhapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 

我来直译这段巴利文：
"常等"即是常等四种颠倒。"如是行"即是应了知如是以无常等行相转起。因欲贪染著和有贪染著而以盖所覆心性,因见贪染著而以颠倒执取故不会如实见法不会通达。"以自性"即是以不颠倒自性。"如是使取"即是以无常等自性使如实知法。他们的被贪嗔征服性也是以迷惑性故说"被暗蕴覆"。
为显明对法说的不热衷生起的原因而以"为何"等自生起问难。"以他相"即是以成为此世尊声闻的方式而以他相。有些人说"以某苦行者相",但那由证得阿罗汉性而消失。三种原因是对立面的力强性、法的深性、及于此世尊的殊胜恭敬,为显示此而开始说"彼"等。其中"对立面"即是贪等烦恼因为对正行作障碍。由于它们的力强性,因长时修习故从有情相续难以清净,它们征服压伏有情如狂醉象压伏弱人而导致不利损害,超越有数百由旬长宽的紧密坚固的荆棘险处。为显示由于深远难断故难以清净而说"又此"等。其中因内部未净故装满粥的葫芦,因长时存放故装满醋的容器,因浸润油而弱故浸油布,因混合油故涂墨手被说为难以清净。这些是较低的譬喻因为色相连续性和非长久故污染性,但烦恼杂染更难清净因为无始性和依无色故。故说"极杂染"。
如由于更难清净性,如是对深难见难随觉所说的譬喻也是较低譬喻。深法也由灭除对立面的智而达清净性而成明显,但灭除对立面系属于正行,那依于正法闻,那依于对师和法的信。那因尊重处的请求而成为众生法正行的传统因缘故显示此而说"又"等。
"少尘"即是有少贪等尘垢故为少尘,智眼少尘者以彼自性为少尘眼者,为显示此义而说"在慧所成"等。应知此中义为有少贪等尘垢者以彼自性为少尘眼者。"不闻性"即是如在"自证知"等中的具格依主释故说"由不闻性"。"以十福业"即是以布施等十种福业事。故说"已行事"等。在《除障解脱》[以下未完]

1.282) pana ‘‘dvādasapuññakiriyavasenā’’ti vuttaṃ, taṃ dānādīsu saraṇagamana-parahitapariṇāmanādipakkhipanavasena vuttaṃ.

Rāgādimalena samalehi pūraṇādīhi chahi satthārehi satthupaṭiññehi kabbaracanāvasena cintākaviādibhāve ṭhatvā takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ cintito. Te kira buddhakolāhalānussavena sañjātakutūhalaṃ lokaṃ vañcentā kohaññe ṭhatvā sabbaññutaṃ paṭijānantā yaṃ kañci adhammameva ‘‘dhammo’’ti dīpesuṃ. Tenāha ‘‘te hi puretaraṃ uppajjitvā’’tiādi. Apāpuretanti etaṃ kassapassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānamahādvāraṃ ariyamaggaṃ saddhammadesanāhatthena apāpura vivara.

Selo pabbato ucco hoti thiro ca, na paṃsupabbato missakapabbato cāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi sabbaso pasādāvaho, sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca. Paññāpariyāyo vā idha dhamma-saddoti vuttaṃ ‘‘paññāmaya’’nti. Sā hi abbhuggataṭṭhena pāsādoti abhidhamme āgatā. Tathā cāha –

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);

Yathā hītiādīsu yathā ca pabbate ṭhatvā andhakāre heṭṭhā olokentassa purisassa khettakedārapāḷikuṭikāyo tattha sayitamanussā ca na paññāyanti anujjalabhāvato, kuṭikāsu pana aggijālā paññāyati samujjalabhāvato, evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā, ñāṇagginā anujjalabhāvato anuḷārabhāvato ca rattiṃ khittā sarā viya honti, katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

Garuṭṭhānīyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, sāpi atthato yācanāva hotīti āha ‘‘ajjhesananti yācana’’nti. Padesavisayaṃ ñāṇadassanaṃ ahutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ ‘buddhacakkhū’ti nāma’’nti. Tiṇṇaṃ magggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ catusaccadhammadassanamattabhāvato. Yato tāni ñāṇāni vijjūpamabhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccati, yato taṃ vajirūpamabhāvena vuttaṃ. Vuttanayenāti ‘‘apparajakkhajātikā’’ti ettha vuttanayena. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā’’ti vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandatīti daṭṭhabbaṃ. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo paralokoti vuttaṃ ‘‘para…pe… passantī’’ti.


我来直译这段巴利文：
但在《除障解脱》中说"以十二福业",那是说在布施等中包含皈依、回向于他人利益等方式。
以贪等垢而同垢的富兰那等六师以师自称,以诗歌创作方式住于思维诗人等性而以寻思所害、观察所行的自己智慧而思维。据说他们因佛出世喧闻而生起好奇心,住于欺诈而欺骗世间,自称一切知而显示任何非法为"法"。故说"彼等先前生起"等。"开启"即是从迦叶世尊教法灭没以来关闭的涅槃大门圣道,以正法说手而开启开显。
山石高且坚固,不是沙山和混杂山故说"如在山石顶上"。"法所成高阁"说的是出世间法。因为彼完全导致净信,以超越一切法而高立义故似高阁。或此处法字是慧的同义语故说"慧所成"。因为彼以高立义为高阁在阿毗达磨中说。如是说:
"登上慧高阁,无忧见忧众;
如立山顶者,俯视地上愚。"
在"如"等中如站在山上在黑暗中向下看的人不见田地畦地边小屋和睡在那里的人因为不明亮,但见小屋中的火焰因为明亮,如是登上法高阁观察有情世间的世尊对智的现前不来未作善的有情因为不以智火明亮和不殊胜故如在夜晚射的箭,但已作善的贤能人虽远立也来到世尊现前因为以成熟智火明亮和殊胜相续性如雪山,应知如是解释。
亲近尊重处为重大利益而期盼为请求,那也以义为请故说"请求即是请"。不成为局部境智见而是诸佛所特有故此二智称为"佛眼"故说"因为此二智名为'佛眼'"。"三道智"即是下面三道智名为"法眼"因为仅为见四谛法性。因为彼等智被说为如电性,但最上道智因智作用达顶点不仅是见故不称为"法眼",因为彼被说为如金刚性。"如说方式"即是如在"少尘眼者"中所说方式。因为微烦恼被说为"少尘",故应知粗烦恼为"大尘"。因能灭对立面故为锐利、勇猛、清净,相反则为柔弱。"行相"说的是信等行相。"善"即是妙。但在《遣除痴迷》中说"彼等行相者即是意乐等分善的",应当见那与此义释完全一致。"因"即是缘起或诸谛。"他世"即是未来。那如罪过应从怖畏见故说"从怖畏见他世和罪过"。或从圆满有外故说不圆满有为他世故说"从...见"。


Ayaṃ panettha pāḷīti ettha ‘‘apparajakkhā’’ti padānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhanapāḷi. Saddhādīnañhi vimuttaparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāve sati hoti. Tesañca balavabhāvo saddhādīnaṃ dubbalabhāveti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena apparajakkhā mahārajakkhātiādayo pāḷiyaṃ (paṭi. ma. 

我来直译这段巴利文：
"此中这是圣典"即是在此"少尘"等词的义解明中这是证明彼如是性的圣典。因为信等解脱成熟法的力强性在彼对立面的恶法力弱时有。彼等的力强性在信等力弱时即是依解脱成熟法的特殊有无性而在圣典中有少尘大尘等。

1.111) vibhajitvā dassitā ‘‘saddho puggalo apparajakkho’’tiādinā. Khandhādayo eva lujjanapalujjanaṭṭhena loko sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo. Sampatti bhavati etenāti sampattisambhavaloko, sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhava-duggatisaṃvattaniyakammabhavā vipattibhavaloka-vipattisambhavalokā. Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo viya hi āhāraṭṭhitikā saṅkhārā sabbe lujjanaṭṭhena lokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti yāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā.

Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭhalokadhammā. Dasāyatanānīti dasa rūpāyatanāni. Sesaṃ suviññeyyameva. Vivaṭṭajjhāsayassa adhippetattā tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā’’ti . Apparajakkhatādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādibhabbādivasena āvajjentassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

Uppalāni ettha santīti uppalinī. Uppalagacchopi jalāsayopi ca. Idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni hi udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīni. Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dassitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteneva jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Niddesādīhi dhammābhisamayāya netabboti neyyo. Pajjati attho etenāti padaṃ, pajjate ñāyateti vā padaṃ, tadattho. Padaṃ paramaṃ etassa, na saccābhisambodhoti padaparamo.


我来直译这段巴利文：
[在圣典]以"信者是少尘者"等方式分别显示。诸蕴等以破坏毁坏义为世间,为圆满有的世间为圆满有世间,即是善趣所说的生有。以此有圆满故为圆满生世间,即是导向善趣的业有。恶趣所说的生有和导向恶趣的业有为不圆满有世间和不圆满生世间。为再以一法二法等方式分别显示世间而说"一世间"等。因为如食等依食住的诸行以破坏义为世间。其中"一世间即是一切有情依食住"即以补特伽罗为依的说法说一切诸行依缘而转,以此一切行世间为一为一种因为无有其他方式。在"二世间"等中也应以此理解义。此中以名的执取而不执取涅槃因为彼为非世间自性。
难道不是在"依食住"中因依缘而转性而道果也成为世间性吗?不成,因为此处"世间"意指应遍知的苦谛法。或者不破坏不毁坏故所执取的如是不成为,彼为世间故无执取的出世间无世间性。为执取的所缘的诸蕴为执取蕴。为随顺等事的利等八种世间法。"十处"即是十色处。余易了知。因为意向出离者意趣故且对彼一切三地业现为应呵责应舍弃故说"一切行为过,一切趣有业为过"。在少尘等五对中每一对各十成为"以五十行相知此五根"而说。或者因为以顺及违方式知信等根的上下故如是说。此中且当世尊作意少尘等可能等方式时,彼等有情成为一堆一堆而现起,不是一一。
有莲花于此故为莲池。莲丛和水池也是。此处意指水池故说"在莲丛"。因为那些在水中完全沉没而生长增长的,那些为内沉没生长。"已显示"即是在注释中已显明,或在此以"其他"等方式显示。"速通达者"即是通达名为智通达,意思是仅以智通达即知。知已分别已详说的义故为"广解者"。应以义释等导向法现观故为"所导者"。以此通达义故为句,或以此被知故为句,彼义。句是彼的最上而非谛现觉故为"句为最上者"。


Udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu. Uddisantassa uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati padaparamoti ayaṃ puggalo chabbidhaṃ byañjanapadaṃ chabbidhaṃ atthapadanti idaṃ padameva paramaṃ assāti padaparamoti vuccatīti attho.

Vāsanāhotīti desanā phalavohārena vāsanā hotīti vuttā. Na hi kāci buddhānaṃ desanā niratthakā. Yeti ye duvidhe puggale. Vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatāchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgacalanaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ maggaṃ okkamituṃ adhigantuṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyena veditabbāni. Rāgacaritādiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 1.43) vuttanayena veditabbaṃ.

Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti attano saddhaṃ dhammasampaṭicchanayogyaṃ katvā vissajjentu, saddahanākārena naṃ upaṭṭhapentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesiṃ.

Satthu santikaṃ upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma atiṭṭhananti āha ‘‘sakaṭṭhānameva gato’’ti. Saddhindriyādi sammādiṭṭhiādiko dhammo eva vineyyasantāne pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā. Dhammanti desanā. Atha vā atthadhammato anapetattā dhammañca taṃ pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Pavattesīti paṭṭhapesi.

Brahmāyācanasuttavaṇṇanā niṭṭhitā.

2. Gāravasuttavaṇṇanā



我来直译这段巴利文：
"在举说时"即是在法的教说被举说之时。"法现观"即是四谛法与智一起现观。"此称为"即是当以"四念处"等方式略立纲要时,随教说之序而送智而能取得阿罗汉的补特伽罗称为"速通达者"。"此称为"即是略立纲要后以详说分别义时能达到阿罗汉的补特伽罗称为"广解者"。"从教说"即是因教说。意思是教说者或使教说者。"从遍问"即是遍问义者。"次第有法现观"即是次第得阿罗汉。"不于彼生有法现观"即是以彼自体不能生起道或果乃至禅那或观。"此称为句为最上者"即是此补特伽罗以六种字句六种义句这句为彼最上故称为句为最上者的意思。
"成为熏习"即是说教为果的言说成为熏习。因为诸佛没有任何无义的教说。"彼等"即是彼二种补特伽罗。"在分别中以业障"即是以五种无间业。"以异熟障"即是以无因结生。但因为二因者也无圣道通达,故应知二因结生也是异熟障。"以烦恼障"即是以决定邪见。"无信"即是于佛等无信。"无欲"即是无欲作欲。北俱卢洲人进入无欲处。"愚钝"即是缺乏有分慧。但有分慧虽圆满而其有分动不成为出世间的缘者,彼也称为愚钝。"不能入于善法中的正性"即是不能进入获得在善法中称为正性决定的道。"非由业障"等应以所说相反方式了知。在贪行等中应说的,应以《第一义光明》清净道论注释中所说方式了知。
涅槃之门入道已开启安立因为依大悲而以自觉智证得。"应舍信"即是使自己的信适合领受法而放出,意思是以信受行相而令其现起。因为易于无困难而转故为善转。"我不说不将说"我如是思惟。
说来至师处的诸天梵天在彼前无所谓消失故说"去自处"。信根等正见等法以在所化相续中转义故为轮即法轮。或者轮即是命令。法即是教说。或者因为不离义法故为法且以转义故为轮即是法轮。以法以理而轮也是法轮。如说:"法且转轮故为法轮,轮且转法故为法轮,以法转故为法轮,以法行转故为法轮"等。"转"即是建立。
梵天请求经注释完毕。
2. 恭敬经注释

173.Ayaṃvitakkoti ayaṃ ‘‘kintāhaṃ vihareyya’’nti evaṃ pavattitavitakko. Aññasminti parasmiṃ. Attā na hotīti hi añño, paro. So panettha na yo koci adhippeto, atha kho garuṭṭhānīyo. Tenāha ‘‘kañci garuṭṭhāne aṭṭhapetvā’’ti. Patissavati garuno ‘‘āmā’’ti sampaṭicchatīti patisso, na patissoti appatisso. Patissayarahito garupassayarahitoti attho.

Sadevaketi avayavena viggaho samudāyo samāsattho. Sadevakaggahaṇena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā, samārakaggahaṇena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto tannivāsī ca hoti. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ paccāsattiñāyeneva. ‘‘Sassamaṇabrāhmaṇiyā pajāyā’’ti sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇaṃ. Nidassanamattañcetaṃ apaccatthikānaṃ asamitapāpānaṃ abāhitapāpānañca samaṇabrāhmaṇānaṃ teneva vacanena gahitattā. Kāmaṃ ‘‘sadevake’’tiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ. ‘‘Salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti pajāvacanena sattalokaggahaṇaṃ. Devabhāvasāmaññena mārabrahmesu gahitesupi itarehi tesaṃ labbhamānavisesadassanatthaṃ visuṃ gahaṇanti dassento ‘‘māro nāmā’’tiādimāha. Māro brahmānampi vicakkhukammāya pahotīti āha ‘‘sabbesa’’nti. Uparīti uparibhāve. Brahmāti dasasahassibrahmānaṃ sandhāyāha. Tathā cāha ‘‘dasahi aṅgulīhī’’tiādi. Idha dīghanikāyādayo viya bāhirakānampi ganthanikāyo labbhatīti āha ‘‘ekanikāyādivasenā’’ti.

Vatthuvijjādīti ādi-saddena vijjāṭṭhānāni saṅgahitāni. Yathāsakaṃ kammakilesehi pajātattā nibbattattā pajā, sattanikāyo. Tassā pajāya. Sadevamanussāyāti vā iminā sammutidevaggahaṇaṃ tadavasiṭṭhamanussalokaggahaṇañca daṭṭhabbaṃ. Evaṃ bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Lokavasena vuttāni ‘‘lokīyanti ettha kammakammaphalānī’’ti katvā, pajāvasena ‘‘hetupaccayehi pajāyatī’’ti katvā. Sīlasampannataranti ettha paripuṇṇasampannatā adhippetā ‘‘sampannaṃ sālikedāra’’ntiādīsu (jā. 1.14.1) viya. Tenāha ‘‘adhikataranti attho’’ti. Paripuṇṇampi ‘‘adhikatara’’nti vattabbatamarahati. Sesesūti ‘‘samādhisampannatara’’ntiādīsu.

Kāraṇantiādīsu kāraṇanti yuttiṃ. Atthanti aviparītatthaṃ. Vuḍḍhinti abhivuḍḍhinimittaṃ.

Iminā vacanenāti imasmiṃ sutte anantaraṃ vuttavacanena. Na kevalaṃ imināva, suttantarampi ānetvā paṭibāhitabboti dassento ‘‘na me ācariyo atthī’’tiādimāha. Ettha yaṃ vattabbaṃ, taṃ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya (dī. ni. aṭṭha. 3.162) vuttameva. Saranti karaṇe etaṃ paccattavacananti āha ‘‘sarantenā’’ti, saranti vā saraṇahetūti attho.

Gāravasuttavaṇṇanā niṭṭhitā.

3. Brahmadevasuttavaṇṇanā



我来直译这段巴利文：
"此寻"即是此"我当如何而住"如是已转起的寻。"于他"即是于他人。因为自己不是故为他,为他人。但此处不是意指任何人,而是应居尊重地位者。故说"不立任何人于尊重地位"。"有敬"即是对尊者以"是的"而领受,"无敬"即是无敬。意思是无敬重性无依止尊者性。
"有天的"即是以部分解释整体为复合词义。以"有天的"执取取五欲界天因为以剩余法则其他已被其他词所摄,以"有魔的"执取第六欲界天因为邻近法则。因为魔生于彼且居住于彼。以"有梵的"语以邻近法则执取梵众等诸梵。"有沙门婆罗门的人众"为执取教法的敌对沙门婆罗门。且此只是举例因为非敌对的未止恶未除恶的沙门婆罗门以彼语已被执取。虽然以"有天的"等限定词的力知道世间词是有情境,因为彼等是等同联系境。但如"有毛有翅"等中即使非等同联系此复合词也得到,故因见有不定故以"人众"语执取有情世间。虽然以天性共同而执取魔梵,为显示以其他得到彼等的特性故别别执取而说"名为魔"等。魔对梵天也能作令瞎故说"对一切"。"上"即是在上位。"梵天"说是关于一万梵天。如是说"以十指"等。此处如长部等也得外道的典籍部故说"以一部等方式"。
"住处明等"即是以等字摄取明处。因为以各自业烦恼而生故已生故为人众,为有情群。对彼人众。或以"有天人的"应见此执取通称天及余人世间。如是部分取世间而显示结合后,今为显示不分部取世间而结合故说"且此中"等。以世间方式说因为"于此现业业果"故,以人众方式因为"以因缘而生"故。"更具戒"此中意指圆满具足如"圆满稻田"等。故说"意思是更多"。圆满也应说为"更多"。"在余"即是在"更具定"等中。
在"因"等中,"因"即是理由。"义"即是不颠倒义。"增长"即是增长因。
"以此语"即是在此经中紧接所说语。不仅以此,引用其他经也应遮遣故说"我无师"等。此中应说的已在《善吉祥光明》长部注释中说。"念"此作格是主格语故说"以念",或意思是以念为因。
恭敬经注释完毕。
3. 梵天子经注释

174.Ekakoti vivekaṭṭhitatāya nissaṭo. Gaṇasaṅgaṇikābhāvo tassānena dīpito, kilesasaṅgaṇikābhāvo pana ‘‘appamatto’’tiādīhi pakāsito. Pesitattoti nibbānaṃ pati pesitacitto. Sammadevāti ñāyeneva. So pana yadi āgamanato paṭṭhāya labbhati, vattabbameva natthi, atha paṭipadārambhato paṭṭhāya labbhati, evampi vaṭṭatevāti dassetuṃ ‘‘yathā vā tathā vā’’tiādi vuttaṃ. Aggamaggādhigamena asammohapaṭivedhassa sikhāppattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttanti āha ‘‘sāmaṃ jānitvā’’ti. Yathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttanti āha ‘‘paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa vipassanāpaṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti. Etenāti ‘‘khīṇā jātī’’tiādivacanena.

Jātikhīṇāti ettha jātisīsena tabbikāravanto khandhā vuttā. Pubbeva khīṇattāti maggādhigamanato pageva atītabhāveneva khīṇattā. Tattha anāgatesu. Vāyāmābhāvatoti avijjamānattā. Anāgatabhāvasāmaññaṃ gahetvā lesena vuttaṃ. Na paccuppannā vijjamānattāti saṃkiliṭṭhā ca maggabhāvanāti siyāti vacanaseso. Yathā ajātaphalataruṇarukkhamūle chinne āyatiuppajjanārahāni phalāni chedanapaccayā anuppajjamānāni naṭṭhāni nāma honti, evameva bhāvanāya asati uppajjanārahā kilesā tappaccayā jāti ca maggabhāvanāya sati na uppajjamānā pahīnāti vuccantīti imamatthaṃ dasseti ‘‘maggassa panā’’tiādinā. Anuppādadhammataṃ āpajjanena ñāṇena khīṇarāgavasena.

Soḷasakiccabhāvāyāti soḷasakiccatāya, soḷasavidhassa vā kiccassa bhāvāya uppādanāya. Pāḷiyaṃ sapadānanti sapadānacāro vutto bhāvanapuṃsakaniddesenāti āha ‘‘sapadānacāra’’nti. Anukkammāti anatikkamitvā. Āhutipiṇḍanti juhitabbapiṇḍaṃ, juhanavasena aggimhi pakkhipitabbapāyāsapiṇḍanti adhippāyo. Bhūtabalikammanti tathā pakkhipitvā balikammakaraṇaṃ. Haritupalittanti allagomayena kataparibhaṇḍaṃ. Vanamālaparikkhittanti manoharāhi vanapupphamālāhi parikkhittaṃ. Dhūmakaṭacchūti dhūmapānaṃ. Sīlagandhanti sīlaṃ paṭicca uppannakittigandhaṃ. Ghāyamānassāti upagataṃ gaṇhantassa.

Imamhāṭhānāti imasmā manussānaṃ vasanaṭṭhānā, mahāpathavitalatoti adhippāyo. Sabbaheṭṭhimoti brahmapārisajjānaṃ vāsabrahmalokamāha. Brahmapatho nāma cattāri kusalajjhānāni brahmalokamaggabhāvato. Jīvitapatho nāma jīvitapavattiupāyabhāvato. ‘‘Bhuñjatu bhavaṃ mahābrahmā’’ti vacanaṃ sandhāyāha ‘‘kiṃ jappasī’’tiādi. Tiṇabījānīti sālitaṇḍulādīni. Goyūsanti khīraṃ jigucchanto vadati. Ayampi attho ‘‘netādiso brahmabhakkho’’ti vadantena dīpitoti.

Atidevapattopi pañcakhandhūpadhīnaṃ atthitāya kilesūpadhiādīnaṃyeva virahitabhāvo gahito. Aññatra hi bhāvapaccayaṃ tadattho viññāyatīti āha ‘‘atidevabhāvaṃ patto’’ti. Yasmā brahmānopi devagatipariyāpannattā devā eva, tasmā vuttaṃ ‘‘atibrahmabhāvaṃ patto’’ti.

Attānaṃbhāvetvāti sīlādīhi guṇehi attānaṃ vaḍḍhetvā paribrūhitvā ṭhito.


我来直译这段巴利文：
"独一"即是因住于远离而离开。以此显示他无群众杂会,但无烦恼杂会以"不放逸"等显明。"已送心"即是已送心于涅槃。"正确地"即是以正理。若由来时始而得,无需说,若由行道始而得,如是也可以,为显示此故说"或如或如"等。因为以最上道证得而无痴通达达顶故,如在道法中在果法中也有殊胜无痴,故说"自通知"故说"自己知"。如他知即是作证是自亲证作故说"证知"故说"亲证"。如是他证知是得观故说"具足"故说"得到"。"以此"即是以"生尽"等语。
"生已尽"此中以生为首说有彼变异的诸蕴。"已先尽故"即是在得道之前就已以过去性而尽故。其中在未来。"因无精进"即是因不存在。说在未来性共同取以小因。"非现在因存在"即是有污染和道修习,应加语词。如未生果的幼树根被断,未来应生的诸果因断不生而称为灭,如是若无修习应生的烦恼及以彼为缘的生,若有道修习不生而称为断,显示此义以"但道"等。以以成为不生法而智以灭贪方式。
"为成十六作用性"即是为十六作用性,或为生起十六种作用。在圣典中"次第"说次第行以中性词结尾故说"次第行"。"顺次"即是不越过。"祭祀团"即是应祭祀团,意指以祭祀方式应投入火中的食团。"作已生供养"即是如是投入而作供养。"涂以青草"即是以湿牛粪作外围。"以林花环围"即是以可爱林花环围。"烟勺"即是饮烟。"戒香"即是依戒生起名声之香。"嗅"即是来而取。
"从此处"即是从此人住处,意指从大地面。"最下"即是说梵辅众的梵天界。"梵道"名为四善禅因为是梵界道性。"命道"名为因为是命存续方便性。关于"请大梵天食用"语而说"你念诵什么"等。"草种"即是稻米等。"牛汁"厌恶而说牛乳。此义也以说"不是这样的梵食"者显示。
"已得超天"即是因五蕴依的存在而取只缺烦恼依等。因为在处格外义由彼而知故说"已得超天性"。因为诸梵天也是属于天趣故是天,故说"已得超梵性"。
"培育自己"即是以戒等功德使自己增长充满而住。


Puthujjanā tasā taṇhāmānadiṭṭhiparittāsavasena tāsanato. Khīṇāsavā thāvarā nāma sabbaso gatīsu sañcaraṇābhāvato. Tathā hi catunnaṃ saccānaṃ sabbaso adiṭṭhattā bhavadāyajjassa taṇhādāsabyassa bhāvato ekaccāsu gatīsu sañcaraṇasabhāvato sekkhā thāvarā na honti. Bhajamānāti bhajāpiyamānā. Thāvarapakkhameva bhajanti sabbaseṭṭhapakkhaṃ ekantapasaṭṭhaṃ bhajamānabhāvaṃ upādāya.

Pahīnakileso khīṇāsavo viseno. Sukhaṃ āyati sukhāyati, tassa kārakaṃ sukhāyatikaṃ.

Brahmadevasuttavaṇṇanā niṭṭhitā.

4. Bakabrahmasuttavaṇṇanā



我来直译这段巴利文：
凡夫因以贪爱慢见惊怖而怖畏故为怖者。漏尽者称为安住因为完全无有趣中流转。如是因为完全未见四谛,因为有取有为遗产的贪等奴役性,因为有在一些趣中流转自性故有学非安住。"亲近"即是被使亲近。亲近安住部分即是依止亲近最上部分一向善妙。
已断烦恼的漏尽者无毒。安乐来故为安乐,其作者为安乐者。
梵天子经注释完毕。
4. 跋迦梵经注释

175. ‘‘Sassato attā ca loko cā’’ti evaṃ pavattā diṭṭhi sassatadiṭṭhi. Saha kāyenāti saha tena brahmattabhāvena. Brahmaṭṭhānanti attano brahmavatthuṃ. Aniccaṃ ‘‘nicca’’nti vadati aniccatāya attano apaññāyamānattā. Thiranti daḷhaṃ, vināsābhāvato sārabhūtanti attho. Uppādavipariṇāmābhāvato sadā vijjamānaṃ. Kevalanti paripuṇṇaṃ. Tenāha ‘‘akhaṇḍa’’nti. Kevalanti vā jātiādīhi asammissaṃ, virahitanti adhippāyo. Uppādādīnaṃ abhāvato eva acavanadhammaṃ. Koci jāyanako…pe… upapajjanako vā natthi niccabhāvato ṭhānena saddhiṃ tannivāsīnaṃ. Niccabhāvañhi so paṭijānāti. Tisso jhānabhūmiyoti dutiyatatiyacatutthajjhānabhūmiyo. Catutthajjhānabhūmivisesā hi asaññasuddhāvāsāruppabhavā. Nibbānanti vā ettha iti-saddo ādiattho, na parisamāpanattho, tasmā ‘‘sabba’’nti iminā ‘‘asañña…pe… bhavā’’ti vuttaṃ saṅgaṇhāti. Paṭibāhatīti santaṃyeva samānaṃ ajānantova ‘‘natthī’’ti paṭikkhipati. Eke uttaravihāravāsino.

Heṭṭhūpapattikoti heṭṭhā bhūmīsu uppannaupapattiko. Idāni tamatthaṃ vivarituṃ ‘‘anuppanne’’tiādi vuttaṃ. Heṭṭhupapattikaṃ katvāti yathāṭhitabhūmito heṭṭhā tatiyajjhānabhūmiyaṃ upapattijhānaṃ katvā, na uparijhānassa viya patthanāmattanti adhippāyo. Paṭhamakāleti tasmiṃ bhave paṭhamakāle. Aññāsi āsannabhāvato. Ubhayanti taṃ taṃ attanā katakammañceva nibbattaṭṭhānañcāti ubhayaṃ. Pamussitvā nibbattiṃ anupadhārento.

Avijjāya gatoti avijjāya saha pavatto. Sahayoge hi idaṃ karaṇavacanaṃ. Tenāha ‘‘samannāgato’’ti. Aññāṇīti avidvā. Paññācakkhuvirahato andhībhūto, andhabhāvaṃ āpannoti attho. Anāgate saddo hotāyaṃ ‘‘vakkhatī’’ti yatrasaddapayogena, attho pana vattamānakāliko. Tenāha ‘‘bhaṇatī’’ti. Tenāha ‘‘yatrā’’tiādi.

Maggacoroti maggaparibundhakacoro. Santajjiyamānoti ‘‘avijjāgato vata, bho, bako brahmā’’tiādinā santajjiyamāno. Satiṃ labhitvāti teneva santajjanena yoniso ummujjitvā purimajātivisayaṃ satiṃ labhitvā. Nippīḷitukāmoti ghaṃsetukāmo dosaṃ dassetukāmo ‘‘idaṃ passa yāvañca te aparaddha’’nti. Puññakammāti puññakārino. Vedehi ñāṇehi gatattā pavattattā. Antimā brahmupapattīti sabbapacchimā brahmabhāvappatti. Asmābhijappantīti asme abhijappanti. Āyuvaṇṇādivasena brūhitaguṇattā brahmā. Aññehi mahantā brahmā mahābrahmā. Abhibhūti taṃ brahmalokaṃ jeṭṭhakabhāvena abhibhavitvā ṭhito. Anabhibhūtoti aññehi na abhibhūto. Aññadatthūti ekaṃsavacanametaṃ. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbajanaṃ vase vatteti. Issaroti loke issaro. Kattā nimmātāti lokassa kattā nimmātā. Seṭṭho sajitāti ayaṃ lokassa uttamo saṃvibhajitā ca. Vasī pitā bhūtabhabyānanti āciṇṇavasittā vasī, ayaṃ pitā bhūtānaṃ nibbattānaṃ bhabyānaṃ sambhavesīnanti patthenti vikatthenti pihenti mānenti.


我来直译这段巴利文：
"我与世间是常"如是转起的见为常见。"与身俱"即是与彼梵天身俱。"梵处"即是自己的梵事。无常说为"常"因为不了知自己的无常性。"坚固"即是牢固,意思是因无坏灭故为实质。因无生起变异故永远存在。"圆满"即是完整。故说"不破"。或"圆满"即是不杂生等,意指远离。因为无生起等故不退失法。无有任何生者...或...转生者因为住处与彼住者常住性。因为他自称常住性。"三禅地"即是第二第三第四禅地。因为第四禅地差别即是无想净居与无色有。"涅槃"此处iti词为等义,非结尾义,故以"一切"摄取所说"无想...等...有"。"抵抗"即是虽然实有而不知故"无"而拒绝。一些上精舍住者。
"下生"即是生在下地的生。今为开显彼义而说"未生"等。"作下生"即是从所住地向下在第三禅地中作生起禅,意指非如上禅只是愿求。"初时"即是在彼有初时。知因为接近。"二者"即是彼彼自己所作业及生处为二者。忘失不观察生起。
"已往于无明"即是与无明俱转。因为此具格是俱义。故说"具足"。"无知"即是不智。因离慧眼故成为盲,意思是已得盲性。"将说"此是未来语由"yatrā"语使用,但义是现在时。故说"说"。故说"yatrā"等。
"道贼"即是妨碍道贼。"被恐吓"即是被"无明已往,尊者跋迦梵天"等恐吓。"得念"即是由彼恐吓而如理浮出得前生境的念。"欲压制"即是欲碰击欲显示过失"你看此且已错多少"。"福业"即是作福者。因以智通达故转起。"最后梵生"即是最后的梵天生。"赞扬我们"即是赞我们。因寿量容色等功德增长故为梵。比其他大故梵为大梵。"胜"即是胜过彼梵界而住为上首。"无胜"即是不被他胜。"必定"此是一向语。因见而见者,意指见一切。"轻转"即是令一切人轻转。"自在"即是世间自在。"作者化者"即是世间作者化者。"最胜分配者"此是世间最上且是分配者。"自在父亲有情未有者"因习行自在故自在,此为父已生有情及当生者而愿求自夸渴求尊敬。


Etanti viparītasaññāvasena ‘‘idaṃ niccaṃ idaṃ dhuvaṃ idaṃ sassata’’ntiādinā vuttaṃ etaṃ appaṃ parittakanti taṃ bhagavā paricchinditvā dasseti. Taṃ pana ‘‘ekasmiṃ kosalake tilavāhe vassasate vassasate ekekatiluddhāre kayiramāne tilāni parikkhayaṃ gacchanti, na tveva abbude āyū’’ti evaṃ vutto abbudo, taṃvasena vīsatiguṇaṃ nirabbudo, tesaṃ nirabbudānaṃ vasena nirabbudasatasahassaṃ. Ayamettha saṅkhepo, vitthārato pana padume āyuno vassagaṇanā imasmiṃyeva saṃyutte parato āgamissati. Anantadassīti anantassa ñeyyassa anavasesato dassī. Vatasīlavattanti samādānavasena vatabhūtaṃ cārittasīlavasena samāciṇṇattā sīlavattaṃ. Taṃ pana ekamevāti āha ‘‘sīlamevā’’ti.

Apāyesīti ettha yadā so pipāsite manusse pānīyaṃ pāyesi, taṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tatrā’’tiādi āraddhaṃ. Pubbeti purimajātiyaṃ. Esa brahmā ‘‘jarāmaraṇassa antaṃ karissāmī’’ti ajjhāsayavasena jhānaṃ nibbattetvā brahmaloke nibbatti, so tattha nibbānasaññī ahosi. Jhānaratiyā vītināmetīti tadā tassā kiriyāya avicchedato pavattiṃ upādāya vattamānapayogo. Rattandhakāre purato purato gacchantassa sakaṭassa anussaraṇavasena gacchantānaṃ sakaṭānaṃ nivattanaṃ hotīti ‘‘sabbasakaṭāni tatheva nivattitvā’’ti vuttaṃ.

Kammasajjāti yuddhasajjā. Vilopanti viluttabhaṇḍaṃ. Eṇikūlasminti ettha ‘‘panihatāya niccagaṅgāya nāma’’nti keci. ‘‘Eṇimigabahulatāya so gaṅgāya tīrappadeso eṇikūlanti vutta’’nti apare. Gaṅgeyyakoti gaṅgāsannivāsī.

Baddhacaroti paṭibaddhacariyo. Tenāha ‘‘antevāsiko’’ti. Yasmā buddho sabbaññū, tasmā aññāsi, idha mayhaṃ pamuṭṭhañca sabbaṃ jānāsīti adhippāyo. Sabbaṃ brahmalokaṃ obhāsayanto sabbampimaṃ brahmalokaṃ bhagavā obhāsaṃ abhibhavitvā anaññasādhāraṇaṃ attano obhāsaṃ obhāsento tiṭṭhati.

Bakabrahmasuttavaṇṇanā niṭṭhitā.

5. Aññatarabrahmasuttavaṇṇanā



我来直译这段巴利文：
"此"即是以颠倒想力"此是常此是坚固此是恒常"等所说此是少是小,世尊划定而显示。但那以"在一个俱萨罗胡麻量中每百年取一粒胡麻,胡麻尽而非阿浮陀寿量"如是说的阿浮陀,以彼二十倍为尼罗浮陀,以彼等尼罗浮陀的一百千。这是此中略说,但详细在莲花中寿量的年数计算将在此相应部后面来。"见无边"即是见无边所知无余。"禁戒行"即是以受持力成为禁,以行戒力习行故为戒行。但那只是一故说"只是戒"。
"使饮"此中当他使渴的人们饮水时,为显示从其来源始故开始"于此"等。"前"即是前生。此梵天以"我将作老死的终结"意乐力而生起禅,生于梵界,他在彼成为涅槃想。"以禅喜度过"即是依彼行为不断转起而以现在用。如黑夜中向前前行的车,以忆念力而行的诸车有转回,故说"一切车如是转回"。
"作业准备"即是作战准备。"劫掠"即是被掠夺的物。"在黑羚羊岸"此中一些说"名为常河的渡口"。其他说"因黑羚羊多故彼河岸处称为黑羚羊岸"。"恒河住"即是住恒河。
"追随者"即是回报追随者。故说"内住者"。因为佛是一切知者,故知,意思是"你知我在此忘失的一切"。以光明照耀一切梵界,世尊以光明胜过也照耀此一切梵界,以不共他的自己光明而照耀而住。
跋迦梵经注释完毕。
5. 某梵经注释

176.Tejokasiṇaparikammaṃkatvāti ‘‘tejokasiṇaparikammajjhānaṃ samāpajjissāmī’’ti cittuppādo evettha tejokasiṇaparikammaṃ. Na hi buddhānaṃ aññesaṃ viya tattha jhānasamāpajjanena parikammapapañco atthi sabbattheva ciṇṇavasībhāvassa paramukkaṃsabhāvappattattā. Tassa kira brahmuno ‘‘yathāhaṃ evaṃ mahānubhāvo añño natthī’’ti laddhi, yaṃ sandhāya vuttaṃ – ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Bhagavā tassa taṃ laddhiṃ vissajjetuṃ tejodhātuṃ samāpajjitvā tassa upari ākāse nisīdi. Tena vuttaṃ ‘‘tejodhātuṃ…pe… tathāgataṃ disvā’’ti. Aṭṭhivedhaṃ viyaṃ vijjhitabbo aṭṭhivedhī, yathā aṭṭhiṃ vijjhitvā aṭṭhimiñjaṃ āhacca tiṭṭhati, evaṃ vijjhitabboti attho. Ayaṃ pana aṭṭhivedhī viya aṭṭhivedhī, yathā so laddhiṃ vissajjeti, evaṃ paṭipajjitabboti attho. Sesānanti mahākassapamahākappinaanuruddhattherānaṃ.

Aññabrahmasarīravimānālaṅkārādīnaṃ pabhāti brahmānaṃ sarīrappabhā vimānappabhā alaṅkāravatthādīnaṃ pabhāti imasmiṃ brahmaloke imā sabbā pabhā attano pabhassarabhāvena abhibhavantaṃ. Natthi me sāti idāni me sā diṭṭhi natthi, ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti ayaṃ laddhi natthi. Tenāha ‘‘tatrāssa…pe… pahīnā’’ti. Etthāti etasmiṃ samāgame. Yathā tassa brahmuno sabbaso diṭṭhigataṃ vimuccati dhammacakkhu uppajjati, evaṃ mahantaṃ dhammadesanaṃ desesi.

‘‘Ajjāpi te, āvuso’’tiādinā vuttena tattakeneva. Sarūpena vuttāti paṭhamena pādena catasso, dutiyena ekanti evaṃ pañca abhiññā sarūpena vuttā. Kasmā ettha dibbasotaṃ nāgatanti? Āha ‘‘tāsaṃ vasena āgatamevā’’ti. Yena imā lokuttarā abhiññā adhigatā, na tassa dibbasotasampādanaṃ bhāriyaṃ paṭipakkhavigamena sukheneva ijjhanato.

Aññatarabrahmasuttavaṇṇanā niṭṭhitā.

6. Brahmalokasuttavaṇṇanā

177.Paccekaṃdvārabāhanti paccekaṃ dvārabāhaṃ. Pacceka-saddo cettha āvuttivasena veditabbo; ‘‘paccekaṃ pacceka’’nti āha ‘‘ekeko ekeka’’nti. Tesu hi eko paccekabrahmā gandhakuṭiyā ekadvārabāhaṃ nissāya ṭhito, aparo aññaṃ. Paccekabrahmāti ca ekacārī brahmā, na parisacārī brahmāti attho. Samiddhi nāma sagge sukhupakaraṇehi, brahmānañca jhānaṃ sukhupakaraṇanti jhānasukhena samiddhoti. Sampattiyā vepullappattatā brahmānañca abhiññāguṇehi vepullappattīti āha ‘‘phītoti abhiññāpupphehi supupphito’’ti. Asahantoti nasahanto narocento.

Satapadanti satasaddo. Rūpavasenāti rūpasaddavasena, rūpasaddena saddhinti attho. Tathā pantivasenāti etthāpi. Ekacceti eke migārī, tesaṃ byagghīnisārūpakānaṃ pañcasatānīti attho. ‘‘Kassa aññassa upaṭṭhānaṃ gamissāmī’’ti vimānasampattiyaṃ vimhayakkhiko ahaṅkāravasena vadati. Raṇanti nindanti etehīti raṇā, dosā. Virodhipaccayasannipāte vikāruppatti ruppanaṃ rūpassa pavedhananti āha ‘‘sītādīhi ca niccaṃ pavedhita’’nti. Sumedho sundarapañño so satthā rūpe na ramati, kiṃ pana mandapañño rūpe saraṇañca pavedhitañca apassanto ramasīti adhippāyo.

Brahmalokasuttavaṇṇanā niṭṭhitā.

7. Kokālikasuttavaṇṇanā



我来直译这段巴利文：
"作火遍处作业"即是"我将入火遍处作业禅"的心生起即是此处的火遍处作业。非如其他佛入禅有作业繁复,因为一切处已习惯自在,达到最上性。盖因彼梵天有"如我者即有如此大威力,无有其他"的执见,为此曾说"无有沙门或婆罗门能来此处"。世尊为破除彼执见,入火界,于其上空而坐。故说"入火界...世尊已见"。如骨穿透,应被穿透者为骨穿透,如穿骨髓而住,此即是意。此骨穿透犹如骨穿透,如彼破除执见,应如是行。余者即是大迦叶、大劫宾、阿那律尊者。
其他梵天身宫殿装饰等光,梵天身光、宫殿光、装饰衣等光,在此梵界一切光以自身光明胜过。"无有我"即是今我此见无有,"无有沙门或婆罗门能来此处"此执见无有。故说"于此...已断"。"于此"即在此集会。如彼梵天完全解脱见网,生起法眼,即为作大法说。
以"今日亦尊者"等所说。以相貌说即第一偈颂四,第二偈颂一,如是五神通以相貌说。为何此处不说天耳通?说"因彼等缘而来"。以此等出世间神通所得,非天耳通成就艰难,因为对治消灭容易成就。
某梵经注释完毕。
6. 梵界经注释
"各别门闩"即各别门闩。此"各别"词应以转折义了知;"各别各别"即"各个各个"。在此等中有一个各别梵天依止香室一门闩而住,另一个住别处。"各别梵天"即是独行梵天,非众会行梵天。成就名在天上以细妙资具,梵天之禅为细妙资具,以禅乐成就。因成就而广大,梵天以神通功德广大,故说"繁茂以神通花开敷"。"不能忍"即不能忍不称赞。
"百足"即百数。"以色"即以色声,以色声故。"如是"亦复如是。"一些"即一些弥迦罗女,彼等虎女之类五百。"我将去侍奉谁"以宫殿成就,因惊异自负而说。"恼"即彼等所诽谤,过失。违情因缘聚集变异破坏色之显现,故说"常以寒等而破坏"。善慧者善巧智者彼导师不喜色,何况劣慧者不见色之受乐与破坏而喜乐,此其意趣。
梵界经注释完毕。
7. 拘迦梨经注释

178. Pamāṇakarānaṃ rāgādīnaṃ abhāvato khīṇāsavo rāgādivasena na sakkā imaṃ pamātunti appameyyo, appameyyāni vā cattāri ariyasaccāni vijjhitvā ṭhitattā pamitaṃ pameyyaṃ tassa kato parimeyyo natthi. Tenāha ‘‘khīṇāsavo…pe… dīpetī’’ti. Tanti khīṇāsavaṃ. Pametuṃ randhagavesī hutvā vajjato paricchindituṃ. Yathāsabhāvato tassa minane nihīnapaññatāya avakujjapaññaṃ.

Kokālikasuttavaṇṇanā niṭṭhitā.

8. Katamodakatissasuttavaṇṇanā

179. Kiṃ kusalagavesitāya ‘‘kiṃ kusalaṃ akusala’’ntiādinā kinti suṇāti etāyāti kissa vā vuccati paññā.

Katamodakatissasuttavaṇṇanā niṭṭhitā.

9. Turūbrahmasuttavaṇṇanā

180. Ābādho etassa atthīti ābādhiko. Anantarasutteti anāgatānantare sutte. Varākoti anuggahavacanameva, na nippariyāyena vuttavacanaṃ. Piyasīlāti iminā etasmiṃ atthe niruttinayena ‘‘pesalā’’ti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti yaṃ tvaṃ bhagavato vacanaṃ aññathā karosi, tattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma kāmacchandabyāpādā pahīnā honti, tvañca diṭṭho kāmacchandabyāpādavasena idhāgato, tasmā yāva te idaṃ aparaddhanti ayamevettha attho daṭṭhabbo.

Adiṭṭhippattoti appattadiṭṭhinimitto. Gilaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti yo vā vadati. Samakova vipākoti pasaṃsiyanindā vijjamānaguṇaparidhaṃsanavasena pavattā yāva mahāsāvajjatāya kaṭukataravipākā, tāva nindiyapasaṃsāpi mahāsāvajjatāya samavipākā tattha avijjamānaguṇasamāropanena attano paresaṃ micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi ayaṃ pure samaṇagārayho hoti, pageva duppaṭipannaduppaṭipannoti samaṃ karontīti.

Sakenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.

‘‘Nirabbudo’’ti gaṇanāviseso ekoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Nirabbudaparigaṇanaṃ pana heṭṭhā vuttameva. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaṃ āyuppamāṇaṃ pākatikena ariyūpavādinā vuttanti veditabbaṃ. ‘‘Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantatarā evā’’ti vadanti.

Turūbrahmasuttavaṇṇanā niṭṭhitā.

10. Kokālikasuttavaṇṇanā



我来直译这段巴利文：
因无作量的贪等故漏尽者不可以贪等而量,故不可量,或因已通达不可量的四圣谛故已量已可量者,彼已作量者无有。故说"漏尽者...显示"。"彼"即漏尽者。寻过失而欲量,从过失而限定。如实对彼量度,因劣慧故倒慧。
拘迦梨经注释完毕。
8. 加多目达迦帝沙经注释
以"何善何不善"等何善寻求性,以彼如何听闻,或为何说慧。
加多目达迦帝沙经注释完毕。
9. 都楼梵经注释
有病痛故为病者。在后续经即是未来紧接经中。"可怜者"只是同情语,非究竟说语。"善性"以此显示在此义中以语源方法"可爱"词成就。"混浊眼"即以病力变坏色故成为混浊的眼。"多少"即是你对世尊语另作解释,你错误如此,其量无有,此为其义。因为名为不还者已断欲贪嗔恚,你见以欲贪嗔恚力来此,故应见此义为"直到你此错误"。
"未得见"即未得见因。如吞毒,如已吞毒而住。如斧,因为断根本性。"最上义"即阿罗汉。说漏尽者如孙那迦对裸行拘罗迦。或如最上弟子应被赞叹的漏尽者,说彼"此破戒"。"等报"即赞叹诽谤以现存功德破坏方式转起,因为极大罪过故有更苦报,如是诽谤赞叹也因极大罪过故等报,因为于彼不存在功德增益,对自己他人邪行因性,因对应赞叹者作等同故。因为世间中此先为沙门所责难,何况恶行恶行而作等同。
"自己"即自己财物。此是小过失因为属现世且可补救。此是更大过失因为已作积聚属后世且不可补救。
"尼罗浮陀"即是数目一,故说"以尼罗浮陀数",意思是十万尼罗浮陀。尼罗浮陀计数已如前说。"诽谤圣者入地狱"此中应知如前所说寿量是对一般诽谤圣者说。说"但对最上弟子因功德伟大故比彼更加伟大"。
都楼梵经注释完毕。
10. 拘迦梨经注释

181. Dve kokālikanāmakā bhikkhū, tato idha adhippetaṃ niddhāretvā dassetuṃ – ‘‘ko ayaṃ kokāliko’’ti? Pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ – ‘‘kasmā ca upasaṅkamī’’ti? Pucchā . Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā kassaci…pe… vasiṃsu.

Pakkamissantīti āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adīpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suddhe ādāsatale lekhaṃ uṭṭhāpento viya ca.

Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Āha ‘‘saddhāya ākaro pasādāvaho’’ti. Pavattasaddhāyiko vāti atthoti āha ‘‘saddhātabbavacano’’ti.

Pīḷakā nāma bāhirato paṭṭhāya aṭṭhiṃ bhindati, imā pana paṭhamaṃyeva aṭṭhiṃ bhinditvā uggatā. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo. Tañca baḷisaṃ visasamaññā loke. ‘‘Ārakkhadevatānaṃ sutvā’’ti padaṃ ānetvā sambandho.

Magadharaṭṭhe saṃvohārato māgadhako patto, tena. Tilasakaṭaṃ tilavāhāeti vutto. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbapadesassa. Etaṃ ‘‘abbudo’’ti nāmaṃ.

Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi, tato paraṃ vīsatiguṇaṃ nirabbudādīsu vassagaṇanā veditabbā. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Eseva nayoti heṭṭhimato uparimassa uparimassa vīsatiguṇataṃ atidisati.

Kokālikasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Sanaṅkumārasuttavaṇṇanā

182.Porāṇakattāti nibbattitvā cirakālattā. Jātattā jano, taṃ ito janeto, tasmiṃ. Khattiyo seṭṭho lokamariyādaparipālanādinā sammāpaṭipattiyaṃ sattānaṃ niyojanena bahukārattā. So hi pare tathā paṭipādento sayampi tattha patiṭṭhitoyeva hotīti seṭṭho vutto. Paṭipakkhavijjhanaṭṭhena pubbenivāsādīnaṃ viditakaraṇaṭṭhena vijjāti. Saddhāhirottappabāhusaccavīriyasatipaññāti ime satta saddhammā. Caranti agatapubbaṃ disaṃ etehīti caraṇāni, sīlādayo pannarasa dhammā.

Sanaṅkumārasuttavaṇṇanā niṭṭhitā.

2. Devadattasuttavaṇṇanā

183. Appaññatte eva sikkhāpade chejjagāmikammassa katattā saliṅgeneva ca ṭhitattā ‘‘devadatto sāsanato pakkanto’’ti na vattabboti acirapakkanteti ettha ‘‘sāsanato pakkante’’ti avatvā ‘‘veḷuvanatogayāsīsaṃ gate’’ti vuttaṃ. Pakatatto hi bhikkhusaṅghaṃ bhindeyya, na apakatattoti. Vaḷavāyāti vaḷavāya kucchiyaṃ jātaṃ.

Devadattasuttavaṇṇanā niṭṭhitā.

3. Andhakavindasuttavaṇṇanā



我来直译这段巴利文：
有两个名为拘迦梨的比丘,为显示从中此处所指,问"此是何拘迦梨"?问"为何而来"为显示经之缘起。"此"等是依次对彼等的回答。因欲住远离住处及少欲故不对任何人...而住。
"将离去"因破坏自己意欲而生嗔恨。诸长老交付比丘僧团,因不作已准备语且未被诸长老显示。"以前...思"以此疑惑诸长老住于欺诈性,如见无伤处为伤处,如在清净镜面上作文字。
"已错"即是在世尊前说"成为恶比丘"。说"信仰之源生信者"。或说"可信语者"意为故说"应信语"。
名为疮从外部开始破骨,但此等最初即破骨而生。"如年轻木苹果"即如年轻木苹果大。"吞毒者"即被射击者。彼钩在世间有毒之名。连接"听闻守护诸天"语。
在摩揭陀国以通用称为摩揭陀钵,以彼。胡麻车说为胡麻量。"应被煮处"即以地狱苦被煮之处。此名为"阿浮陀"。
"年数计算"即从一开始十倍阿浮陀寿量,从彼后二十倍尼罗浮陀等年数计算应知。"一切处"即在阿浮等乃至莲花为终的一切地狱。"此即是方法"指示从下而上二十倍性。
拘迦梨经注释完毕。
第一品注释完毕。
2. 第二品
1. 常童形经注释
因古老性即生已长久故。因生故为人,此从人故,在彼。刹帝利最胜因以世间规则护持等正行导使诸有情故有大利。因为他使他人如是行,自己也住立其中故说最胜。因刺破对敌性、因作宿住等明了性故为明。信、惭愧、多闻、精进、念、慧,此等为七正法。以此等行未曾去方故为行,戒等十五法。
常童形经注释完毕。
2. 提婆达多经注释
因未制学处时作应割断罪及只以形相住故,"提婆达多离开教法"不应说,故在"未久离开"此中不说"离开教法",而说"从竹林去伽耶山顶"。因为正常者应破比丘僧,非非正常者。"母马"即生于母马腹中。
提婆达多经注释完毕。
3. 安陀迦温达经注释;

184.Janatanti janānaṃ samūhaṃ, janasañcaraṇaṭṭhānanti attho. Manussānaṃ anupacāreti yattake kasanādikiccaṃ karontānaṃ sañcāro hoti, ettakaṃ atikkamitvā anupacāre. Saṃyojanavippamokkhāti saṃyojanavimokkhahetu. Vivekaratiṃ pavivekasukhajjhānaṃ alabhanto. Cittānurakkhaṇatthanti pubbe maṃ manussā ‘‘araññavāsena pavivitto asaṃsaṭṭho āraddhavīriyo’’ti maññiṃsu, idāni gāmante vasantaṃ disvā gaṇasaṅgaṇikāya nivuṭṭhoti appasādaṃ āpajjissanti. Yadipi me idha abhirati natthi, evaṃ santepi idheva vasissāmīti vikkhittacittena hutvā na vasitabbaṃ, ko attho cittavasaṃ gantvāti adhippāyo. Satipaṭṭhānaparāyaṇoti satipaṭṭhānabhāvanārato. Evaṃ hissa gaṇavāsopi pāsaṃso vivekavāsena vinā samaṇakiccassa asijjhanato.

Vaṭṭabhayato pamutto ajjhāsayavasenāti adhippāyo.

Nisīdi tattha bhikkhūti iminā sattūpaladdhiyā anissitattā yathāruciyā tesaṃ nisajjaṃ dasseti. Tenāha ‘‘iminā’’tiādi.

Iminā ca iminā ca ākārena jātanti na anussavadassanametaṃ, na anussavaggahaṇaṃ. Takkahetu nayahetu vā na vadāmīti yojanā. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanato tena piṭakassa uggaṇhanakabhāvena, kenaci ganthānusārena evaṃ na vadāmīti attho. Brahmassa seṭṭhassa dhammassa cariyaṃ vācasikaṃ pavattatīti brahmacariyaṃ, dhammadesanā. Bhāvitena maraṇassa sabbaso bhāgena vippahānena maraṇapariccāgīnaṃ. Te ca khīṇajātikāti āha ‘‘khīṇāsavāna’’nti.

Dasadhādasāti dasakkhattuṃ dasa. Aññanti pañcasatādhikasahassato aññaṃ. Puññabhāginoti vivaṭṭanissitapuññassa bhāgino tassā desanāya ettakā sattā jātāti gaṇetuṃ ahaṃ na sakkomīti dasseti. Brahmadhammadesananti brahmunā vuttaṃ āha.

Andhakavindasuttavaṇṇanā niṭṭhitā.

4. Aruṇavatīsuttavaṇṇanā

185.Abhibhū sambhavoti tesaṃ dvinnaṃ mahātherānaṃ nāmāni. Tesaṃ vibhāgaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ete dve tassa bhagavato aggasāvakāti dasseti. Avajjhāyantīti heṭṭhā katvā cintenti. Khiyyanti taṃ lāmakato cintetabbataṃ pāpenti pāpakataṃ karonti. Vitthārayantāti tameva lāmakato cintetabbataṃ vepullaṃ pāpentā. Sabbe pāsaṇḍā attano attano samaye siddhante sabbe devamanussā attano attano samaye paṭilābhe paṭiladdhaatthe purisakāraṃ vaṇṇayantīti yojanā.

Ārambhavīriyanti maccusenāsaṅkhātakilesadhunane ārambhavīriyaṃ, yā ‘‘ārambhadhātū’’ti vuccati . Nikkamavīriyanti kosajjapaṭipakkhabhūtaṃ vīriyaṃ, yā ‘‘nikkamadhātū’’ti vuccati. Payogaṃ karothāti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ bhāvanābhiyogaṃ pavattethāti attho. Tenāha ‘‘parakkamathā’’ti. Kilesasenā nāma rāgādikilesasamūho, so maraṇapaccayabhāvato ‘‘maccuno senā’’ti vuccati. Tañhi sandhāya vuttaṃ ‘‘mahāsenena maccunā’’ti (ma. ni. 

我来直译这段巴利文：
"人群"即众人集合,意思是人们往来之处。"人们无行处"即凡耕作等作业者往来的,超过如此之远的无行处。"结缚解脱"即为结缚解脱因。不得远离乐禅的出离乐。"护心处"即前此人们认为我"以林住远离不交往精进",今见住村边而入群众交往会不生信。虽然我于此无喜乐,即使如此也住于此,不应以散乱心而住,随心所欲有何义,此为意趣。"念处究竟"即乐于念处修习。如是他的群住也应赞叹因无远离住沙门事不成就。
意思是以意乐力从轮回怖畏解脱。
"比丘坐于彼处"以此显示因不依敌认识而随意乐而坐。故说"以此"等。
以此及此行相生起,此非传闻见,非传闻所得。不以推理因不以理趋因说,此为连接。传授论藏者即是对他传授论藏,因学论藏,因他学论藏性,意思是非由某些论藏随行而如是说。梵行即最胜法之行转起于语,即法说。以修习死的一切分舍断而舍死者。彼等已尽生故说"漏尽者"。
"十之十"即十次十。"其他"即比一千五百其他。"福分者"即解脱依止福的分者,显示我不能计算以彼说法如此多有情生起。"梵法说"即梵天所说。
安陀迦温达经注释完毕。
4. 阿卢那瓦帝经注释
阿毗浮三婆瓦是彼二大长老之名。为显示彼等差别故说"在彼等中"等。显示此二是彼世尊上首弟子。"轻视"即轻下而思。诽谤即使彼成为应轻下思,作为恶者。"广说"即使彼应轻下思达广大。一切外道在自自宗义,一切天人在自自所得获得义中赞叹人功用,此为连接。
"发起精进"即在扫除死魔军称为烦恼的发起精进,称为"发起界"。"出离精进"即对治懈怠的精进,称为"出离界"。"作行"意思是因超越处处故比彼更强地转起修习加行。故说"勤奋"。"烦恼军"即贪等烦恼集合,因为是死因故称为"死军"。针对彼而说"以大军死"。

3.272, 275, 276). Khandhānaṃ paṭhamābhinibbatti jāti, tadaññaṃ pana tesaṃ paṭipāṭi pavattaṃ saṃsāroti adhippāyenāha ‘‘jātiñca saṃsārañcā’’ti. Yasmā ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu tasmiṃ tasmiṃ bhave ādānanikkhepaparicchinnakhandhappavatti ‘‘jātī’’ti vuccati, sā eva yāva parinibbānā aparāparaṃ pavattamāno saṃsāro ‘‘ito cito saṃsaraṇa’’nti katvā, tasmā āha ‘‘jātisaṅkhātaṃ vā saṃsāra’’nti. Paricchedanti pariyosānaṃ. Obhāsaṃ pharīti sambandho. Ālokaṭṭhāneti attanā kataālokaṭṭhāne. Ālokakiccaṃ natthīti andhakāraṭṭhāne ālokadassanaṃ viya ālokaṭṭhāne ālokadassanakiccaṃ natthi. Tasmā tesaṃ sattānaṃ ‘‘kiṃ āloko ayaṃ, kassa nu kho ayaṃ āloko’’ti? Vicinantānaṃ cintentānaṃ. Sabbeti sahassilokadhātuyaṃ sabbe devamanussā. Osaṭāya parisāyāti dhammassavanatthaṃ sabbosaṭāya paricitaparicchinnāya parisāya. Saddaṃ suṇiṃsūti na kevalaṃ saddameva suṇiṃsu, atha kho atthopīti yathādhippeto tesaṃ pakatisavanupacāre viya pākaṭo ahosi, tisahassilokadhātuṃ viññāpesīti.

Aruṇavatīsuttavaṇṇanā niṭṭhitā.

5. Parinibbānasuttavaṇṇanā



我来直译这段巴利文：
诸蕴的最初生起为生,而彼其他彼等相续转起为轮回,以此意趣说"生与轮回"。因为在"一生二生"等中,在彼彼有中以取舍限定的蕴转起称为"生",彼即是直到般涅槃再再转起的轮回,因为"从此从彼轮回"故,因此说"或名为生的轮回"。"限定"即终结。"遍满光明"为连接。"光明处"即自己作光明处。"无光明事"即如暗处见光明,光明处无见光明事。因此彼等有情"此是何光明,此是谁的光明"如是寻求思考。"一切"即在千世界中一切天人。"集聚众"即为听法而一切集聚已聚已限定的众。"闻声"不仅仅闻声而已,而且义理也如在自然听闻行处般明显,遍告三千世界。
阿卢那瓦帝经注释完毕。
5. 般涅槃经注释

186.Evaṃ taṃ kusinārāya hotīti yathā anurodhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti vuccati, tasmā. Tanti sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasaṃhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā abhāsi atthato tassa sakalassa buddhavacanassa saṅgaṇhanato.

Jhānādīsu citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpattisamāpajjanaṃ parinibbānaparikammanti adhippetaṃ. Theroti anuruddhatthero.

Ayampi cāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannakathāpi saṅkhepakathā eva. Kasmā? Yasmā bhagavā tadā devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha. Catuvīsati…pe… pavisitvāti ettha keci tāva āhu ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva phalasamāpattiṃ samāpajjati, tasmā tadāpi catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati. Vuttañhetaṃ bhagavatā ‘tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti khemo ca vitakko paviveko ca vitakko’ti (itivu. 38). Khemo hi vitakko bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānaṃ hi bhavaṅgaparivāso lahuko matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ nirodhasamāpatti arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhattanti evaṃ catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakakasiṇasamāpattiyo’’ti.

Apare panāhu ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādaṅgamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ nisitaṃ karoti, evamevaṃ nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgesu lakkhakoṭisamāpattisamāpajjanavasena sammasanañāṇaṃ pavatteti, tadanusārena bhagavā buddhabhūtopi anulomapaṭilomato paṭiccasamuppādaṅgamukhena vipassanāvasena divase divase lakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ, ‘catuvīsatikoṭisatasahassasaṅkhā samāpattiyo pavisitvā’’’ti.


我来直译这段巴利文：
"如是彼在拘尸那罗"即如阿努拉德城的塔园在南西方,如是彼园在拘尸那罗的南西方。"因此"即因为欲入城者从园到来转向前进由此,故称"趣向",因此。"彼"即以娑罗树列而住的娑罗林。"中间"即中央。不放逸是不放逸,彼实是具智慧之念。因为其中念的作用殊胜,故说"不离念"。将不放逸句放入而说,因实义含摄彼一切佛语。
因在禅等及心达到最上自在性故,"在如此时间入如此等定而般涅槃"作时限而入定为般涅槃准备,此为意趣。"长老"即阿那律长老。
"此亦"即如所说六十五禅入定说亦是略说。为何?因世尊彼时每日常用诸定一切不减少而入定,故显示说"入涅槃城"等。"二十四...入"此中一些说:"世尊每日十二亿百千次入大悲定,十二亿百千次入果定,故彼时入二十四亿百千数定。世尊说此'诸比丘,如来、应供、正等觉二寻常多转起,即安稳寻、远离寻'。安稳寻住于世尊圆满大悲定,远离寻于阿罗汉果定。诸佛有分住轻快达顶峰定自在,故入出以少心刹那而成就。五色界定、四无色定及无量定、灭尽定、阿罗汉果定,此十二定世尊于每一日上午各亿百千次入定,下午亦然,如是二十四亿百千数每日常用遍处定"。
其他则说:"世尊于证菩提日后夜从老死开始以缘起支门以逆方式下智,开始逐句观法,如人砍甚难行大密林大林,中间于砥石磨利斧,如是中间入如砥石的诸定,令智锐利清净,以顺逆在各缘起支中以入十万俱胝相定方式转起思察智,随顺彼已成佛亦以顺逆以缘起支门以观方式于日日入十万俱胝果定,针对彼说'入二十四亿百千数定'"。


Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyena nānantariyakatāya jhānapakkhikabhāvato. Yasmā sabbapacchimaṃ bhavaṅgacittaṃ tato tato cavanato ‘‘cutī’’ti vuccati , tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ. Dukkhasaccenāti dukkhasaccapariyāpannena cuticittena kālaṃ kālakiriyaṃ karonti pāpuṇanti, kālagamanato vā karonti peccāti.

Paṭibhāgapuggalavirahito sīlādiguṇehi asadisatāya sadisapuggalarahito. Saṅkhārā vūpasammanti etthāti vūpasamoti evaṃ saṅkhātaṃ ñātaṃ kathitaṃ nibbānameva sukhanti. Lomahaṃsanakoti lomānaṃ haṭṭhabhāvāpādano. Bhiṃsanakoti avītarāgānaṃ bhayajanako āsi ahosi. Sabbākāravaraguṇūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgate. Asaṅkuṭitenāti akuṭitena vipphārikābhāvato. Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena. Vedanaṃ adhivāsesi sabhāvasamudayādito suṭṭhu paññātattā. Anāvaraṇavimokkho sabbaso nibbidabhāvo. Tenāha ‘‘apaññattibhāvūpagamo’’ti. Pajjotanibbānasadisoti padīpassa nibbānasadiso tattha vilīyitvā avaṭṭhānābhāvato.

Parinibbānasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Brahmasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

7. Brāhmaṇasaṃyuttaṃ

1. Arahantavaggo

1. Dhanañjānīsuttavaṇṇanā



常童形经注释完毕。
2. 提婆达多经注释
因在未制学处时作应割断罪业,且以自相而住,故不应说"提婆达多已离开教法"。因此在"刚离开"这里,未说"离开教法",而说"从竹林去伽耶山顶"。因为正常比丘可破僧,非非正常比丘。"牝马"即生于牝马腹中。
提婆达多经注释完毕。
3. 安陀迦温达经注释

187.Dhanañjānigottāti ettha pubbapurisato āgatassa kulavaṃsassa nāmābhidhānasaṅkhātaṃ gaṃ tāyatīti gottaṃ. (Kiṃ pana tanti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ.) Dhanañjānigottaṃ etissanti dhanañjānigottā. Tassā udānassa kāraṇaṃ pucchitvā ādito paṭṭhāya vibhāvetuṃ ‘‘so kirā’’tiādi vuttaṃ. Nānārasabhojanaṃ detīti yojanā. Pañcagorasasampāditaṃ sālibhattaṃ sūpasākabyañjanaṃ nānārasaṃ brāhmaṇabhojanaṃ. Maṇḍalaggakhagganti maṇḍalaggasaṅkhātaṃ khaggaṃ. Duvidho hi khaggo maṇḍalaggo dīghaggoti. Tattha yassa aggo maṇḍalākārena ṭhito, so maṇḍalaggo. Yassa pana asiputtikā viya dīgho, so dīghaggo.

Sāsanāti anusāsanā. ‘‘Namo…pe… sambuddhassā’’ti evaṃ vuttā pañcapadikagāthā. Satthusāsane hi lokiyacchandaṃ anapekkhitvā esā pañcapadikagāthāti daṭṭhabbā. Okkāvaradharāti pubbapurisasaṅkhātaukkākavaṃsavaradhārikā. Sakkāti sakkuṇeyyaṃ.

Evanti ‘‘sace me aṅgamaṅgānī’’tiādinā iminā pakārena. ‘‘Pañca gāthāsatāni pana aṭṭhakathaṃ āruḷhāni, idha pana dve eva uddhaṭā’’ti vadanti. Paharituṃ vāti ekavārampi hatthena vā pādena vā paharitumpi parāmasitumpi asakkontoti attho. So hi tassā ariyasāvikāya ānubhāvena attano sāmatthiyena vase vattāpanatthaṃ santajjitvāpi tadanuvattanto nibbiso ahosi. Tenāha ‘‘bhotī’’tiādi.

Tassa brāhmaṇassāti attano sāmikabrāhmaṇassa. Upasaṃharantīti upanentī. Tasmiṃ samayeti tasmiṃ dukkhuppattikāle ‘‘sabbe saṅkhārā dukkhā’’ti bhagavato vacanaṃ anussaritvā ‘‘dasabalassa bhagavato’’tiādīsu yathāparicitaṃ guṇapadaṃ anussari. Tenāha ‘‘dasabalaṃ sarī’’ti.

Khantisoraccarahitatāya kujjhitvā. Bhijjitvāti saṃyatābhāvato tassa brāhmaṇassa antare mettibhedena bhijjitvā. Evamevāti yathā etarahi akāraṇena, evameva aññadāpi akāraṇenāti attho. Nikkāraṇatādīpane evaṃ-saddo, eva-saddo pana avadhāraṇattho. Nikkāraṇatā ca nāma niratthakatā, niratthakavippalāpabhāvenettha evaṃ-saddassa gahaṇe pavatti gavesitabbā. Garahattho vāyaṃ evaṃ-saddo anekatthattā nipātānaṃ. Garahatthatā cassa vasalisaddasannidhānato pākaṭā eva.

Gāmanigamaraṭṭhapūjitoti iminā gāmanigamaraṭṭhasāmikehi pūjitabhāvo dīpito gāmādīnaṃ tesaṃ vase vattanato. Asukassa nāma puggalassa. Sesanti abhikkantantiādi, yampi caññaṃ idhāgataṃ heṭṭhā vaṇṇitañca.

Dhanañjānīsuttavaṇṇanā niṭṭhitā.

2. Akkosasuttavaṇṇanā



我来直译这段巴利文：
"栴阇尼族"此中从先人来的家族传承名称称为族,因护彼故。(何为彼?应见为与他族相续共通,从彼族始祖传来彼族所属共通的普遍形式。)此有栴阇尼族故为栴阇尼族。问彼感叹之因从始显示故说"彼"等。给予种种味食为连接。以五乳制作的稻米饭、汤菜调味的种种味婆罗门食。"圆顶剑"即称为圆顶的剑。因为剑有二种:圆顶与长顶。其中顶以圆形而住者为圆顶。而如剑子长者为长顶。
"教"即教导。"南无...正等觉"如是所说五句偈。因为在师教中不期待世间韵律,此应见为五句偈。"持优迦种"即持称为始祖的优迦种胜传承。"能"即可能。
"如是"即以"若我的肢体"等此种方式。说"五百偈入注释,此中只举二偈"。"或打"意思是一次也不能以手或足打或触。因为他以彼圣女威力,虽恐吓为使自己能力随自在转,但随顺彼而无毒。故说"尊"等。
"彼婆罗门"即自己的夫婆罗门。"引近"即带近。"彼时"即彼苦生起时忆念世尊所说"一切行苦",于"十力世尊"等中忆念如所熟习的功德句。故说"忆念十力"。
因无忍柔和性而生嗔。"破"即因无自制故以对彼婆罗门内中的友破坏而破。"如是"意思是如今无因,如是他时也无因。"如是"词表示无因性,"实"词则有限定义。无因性即是无义性,应寻求此中"如是"词取以无义戏论性而转起。或此"如是"词为呵责义,因为助词多义。其呵责义性从"贱女"词邻近而明显。
"为村城国所敬"以此显示为村城国主所敬重性,因村等在彼等自在转起。"某名"人。"余"即"胜妙"等,及其他此处所来及下已释。
栴阇尼经注释完毕。
2. 辱骂经注释

188.Bhāradvājova soti bhāradvājo nāma eva so brāhmaṇo. Gottavasena hi tayidaṃ nāmaṃ, visesena panetaṃ jātanti dassetuṃ ‘‘pañcamattehī’’tiādi vuttaṃ. Jānikatāti ñātivaggahānikatā. Pakkho bhinnoti tato eva ñātipakkho naṭṭho. Yathā domanassito anattamanoti vattabbaṃ labhati, evaṃ kupitoti āha ‘‘domanassena cā’’ti. Dasahīti anavasesapariyādānavasena vuttaṃ pañcahi gāthāsatehi akkosanto tathā akkoseyyāti katvā. Tattha pana yena kenaci akkosantopi akkosatiyeva nāma. Karosi mama bhātikassa pabbajjaṃ.

Sambhuñjatīti sambhogaṃ karoti. Akkosādīhi ekato bhuñjati. Vītiharatīti byatihāraṃ karoti, akkosato paccakkosanādinā vinimayaṃ karotīti attho. Tenāha ‘‘katassa paṭikāraṃ karotī’’ti. Assa anussavavasena sutvā ‘‘sapati ma’’nti saññino bhayaṃ uppajjīti yojanā. Assāti brāhmaṇassa. Sutvāti padaṃ ubhayatthāpi yojetabbaṃ ‘‘tavevetaṃ brāhmaṇāti sutvā, anussavavasena sutvā’’ti ca. Kāmaṃ kisavacchādayo sapanaṃ nādaṃsu, devatānaṃyeva hi so attho, sattānaṃ pana tathā saññā uppannā, sopi tathāsaññī ahosi. Tenāha ‘‘anussavavasenā’’ti.

Dantassa sabbaso damathaṃ upagatattā. Nibbisevanassāti rāgadosādihetukavipphandanarahitassa. Tassevāti paṭikujjhantasseva puggalassa tena kodhena pāpaṃ hoti pāpassa santānantarasaṅkantiyā abhāvato. Keci pana ‘‘tassevāti tasseva paṭikujjhantapurisassa tena paṭikujjhanena. Pāpiyoti paṭikujjhantapuggalassa lāmakataro’’ti evamettha atthaṃ vadanti. Satiyā samannāgato hutvā paṭisaṅkhāne ṭhito adhivāseti, na saho mūḷho hutvāti adhippāyo. Ubhinnaṃ tikicchantanti ubhinnaṃ uppannakodhasaṅkhātaṃ kilesabyādhiṃ tikicchantaṃ vūpasamentaṃ taṃ puggalaṃ. Yo puggalotiādinā purimāsu gāthāsu pavattitāni padāni sambandhitvā dasseti. Pañcasu khandhesu yāthāvato vinītā ariyadhammassa kovidā nāma hontīti āha ‘‘dhammassāti pañcakkhandhadhammassā’’ti. Idāni tamatthaṃ paripuṇṇaṃ katvā dassento āha ‘‘catusaccadhammassa vā’’ti.

Akkosasuttavaṇṇanā niṭṭhitā.

3. Asurindakasuttavaṇṇanā

189.Tenevāti bhātupabbajiteneva. Assevāti titikkhassa. ‘‘Taṃ jayaṃ hotī’’ti liṅgavipallāsavasena vuttanti āha ‘‘so jayo hotī’’ti, dujjayaṃ kodhaṃ titikkhāya jinantassāti adhippāyo. Yasmā titikkhādayo na kodhavasikaṃ dhuraṃ, taṃ pana bālānaṃ maññanāmattanti idha imamatthaṃ vibhāvetuṃ ‘‘katamassā’’tiādi vuttaṃ. Vijānatova jayo na avijānato titikkhāya abhāvato. Na hi avijānanto andhabālo kodhaṃ vijetuṃ sakkoti. Kevalaṃ jayaṃ maññati kilesehi parājito samānopīti adhippāyo.

Asurindakasuttavaṇṇanā niṭṭhitā.

4. Bilaṅgikasuttavaṇṇanā

190.Suddhanti kevalaṃ sambhāravirahitaṃ. Sambhārayuttanti kaṭukabhaṇḍādisambhārasahitaṃ. Kañjito nibbattattā kañjikaṃ, āranālaṃ, bilaṅganti attho. Nāmaṃ gahitaṃ saṅgītikāle ‘‘bilaṅgikabhāradvājo’’ti visesanavasena. Tayoti dhanañjāniyā sāmiko bhāradvājo, akkosakabhāradvājo, asundarikabhāradvājoti ādito tīsu suttesu āgatā tayo. Meti mayhaṃ.

Bilaṅgikasuttavaṇṇanā niṭṭhitā.

5. Ahiṃsakasuttavaṇṇanā



我来直译这段巴利文：
"即是婆罗豆婆阇"即彼婆罗门名为婆罗豆婆阇。因为此名依族,为显示此特别生故说"五百"等。"亲属破坏"即亲属群损坏。"部分破"即由此亲属部分灭。如应说"不喜意不悦",如是"恼怒",故说"及以不喜"。"以十"以无余遍尽义而说,因以五百偈辱骂而如是辱骂。其中以任何方式辱骂者即名为辱骂。"作我兄弟出家"。
"共食"即作共食。与辱骂等一起食。"交换"即作交换,意思是对辱骂者作还辱骂等交换。故说"作已作之报"。"彼闻传闻而生起'咒我'想之怖"为连接。"彼"即婆罗门。"闻"字应两处连接:"闻'婆罗门,此确是你的'及闻传闻"。虽然吉沙瓦查等不受咒,因为彼义唯属天神,但众生生起如是想,他也如是想。故说"以传闻"。
因调伏者达一切调伏故。"无毒"即无贪嗔等因动摇。"彼"即对恼怒者以彼嗔成为恶,因无恶相续间转移故。有些说"'彼'即彼对恼怒人以彼对恼怒。'更恶'即比对恼怒者更劣"如是说此义。具念而住于观察而忍受,非愚痴而忍受,此为意趣。"治疗二者"即治疗平息彼二人生起嗔称为烦恼病的人。以"此人"等显示连接前偈所转起的句。于五蕴如实调伏者名为知圣法故说"法即五蕴法"。今为显示彼义圆满故说"或四谛法"。
辱骂经注释完毕。
3. 阿修罗王经注释
"以彼"即以兄弟出家。"彼"即忍辱者。"彼胜"以性别变化而说故说"彼胜",意思是以忍辱胜难胜的嗔。因忍辱等非嗔所制轭,而彼是愚者思量而已,为显示此中此义故说"何为"等。了知者胜非不了知者,因无忍辱故。因为不了知的盲愚者不能胜嗔。虽被烦恼征服而只思胜,此为意趣。
阿修罗王经注释完毕。
4. 毗兰耆经注释
"净"即纯粹无配料。"具配料"即有辛物等配料。因从酸汤生故为酸汤,即酸液,意思是毗兰耆。取名于结集时以特性为"毗兰耆婆罗豆婆阇"。"三"即栴阇尼的丈夫婆罗豆婆阇、辱骂婆罗豆婆阇、阿修罗王婆罗豆婆阇,在最初三经中所来三人。"我的"即我的。
毗兰耆经注释完毕。
5. 无害经注释

191.Esāti brāhmaṇo. ‘‘Ahiṃsako aha’’nti tadatthaṃ sādhetuṃ icchāya kathesīti vuttaṃ ‘‘ahiṃsakapañhaṃ pucchī’’ti. Tathā ce assāti yathā te nāmassa attho, tathā cetaṃ bhaveyyāsi anvatthanāmako bhaveyyāsi ahiṃsako eva siyāti. Na dukkhāpeti dukkhamattampi na uppādeti, dukkhato apanetīti attho.

Ahiṃsakasuttavaṇṇanā niṭṭhitā.

6. Jaṭāsuttavaṇṇanā

192.Jaṭāpañhassāti ‘‘antojaṭā bahijaṭā’’ti evaṃ jaṭāpariyāyassa pañhassa.

Jaṭāsuttavaṇṇanā niṭṭhitā.

7. Suddhikasuttavaṇṇanā

193.Suddhikapañhassāti ‘‘nābrāhmaṇo sujjhatī’’ti evaṃ suddhasannissitassa pañhassa. Sīlasampannoti pañcavidhaniyamalakkhaṇena sīlena samannāgato. Tapokammanti anasanapañcātapatappanādiparibhedanatapokammaṃ karontopi. Vijjāti tayo vedāti vadanti ‘‘tāya idhalokatthaṃ paralokatthaṃ ñāyantī’’ti katvā. Gottacaraṇanti gottasaṅkhātaṃ caraṇaṃ. Brāhmaṇo sujjhati jeṭṭhajātikattā. Tathā hi so eva tapaṃ ācarituṃ labhati, na itaro. Aññā lāmikā pajāti itaravaṇṇaṃ vadati. Vacanasahassampīti gāthānekasahassampi. Anto kilesehi pūtiko sabhāvena pūtiko. Kiliṭṭhehi kāyakammādīhi kāyaduccaritādīhi.

Suddhikasuttavaṇṇanā niṭṭhitā.

8. Aggikasuttavaṇṇanā



我来直译这段巴利文：
"此"即婆罗门。"我是无害者"说"问无害问"是因说欲成就彼义。"若如是"即如你名字的义理,如是你应成为,应成为名实相符者,应成为无害者。"不恼"即不生起丝毫苦,从苦移除,此为意趣。
无害经注释完毕。
6. 结经注释
"结问"即"内结外结"如是结的同义词的问。
结经注释完毕。
7. 清净经注释
"清净问"即"婆罗门不清净"如是依清净的问。"具戒"即具足五种清净相戒。"苦行业"即作断食、五热炙等种种苦行业。"明"说为三吠陀,因"由彼知现世义、后世义"故。"族行"即称为族的行。婆罗门清净因最上生故。如是唯他得行苦行,非他者。"其他低劣众生"说其他种姓。"千言"即几千偈。以内烦恼腐败以自性腐败。以污秽身业等以身恶行等。
清净经注释完毕。
8. 火经注释

194.Aggiparicaraṇavasenāti aggihuttajuhanavasena. Sannihitoti missībhāvaṃ sampāpito. Tathābhūto ca so sappinā saddhiṃ yojito nāma hotīti āha ‘‘saṃyojito’’ti. Apāyamaggaṃ okkamati micchādiṭṭhimicchāsaṅkappādīnaṃ attano santāne samuppādanato. Tenāha ‘‘imaṃ laddhi’’ntiādi.

Jātiyāti sadosakiriyāparādhassa asambhavena parisuddhāya jātiyā. Nānappakāre aṭṭhārasavijjāṭṭhānasaññite ganthe. Sutavāti sutvā niṭṭhaṃ patto aggadakkhiṇeyyattāti adhippāyo.

Pubbenivāsañāṇenāti idaṃ loke sāsane ca niruḷhatāvasena vuttaṃ. Aññe hi pubbenivāsaṃ jānantā pubbenivāsañāṇeneva jānanti, bhagavā pana sabbaññutaññāṇenapi jānāti. Dibbena cakkhunāti etthāpi eseva nayo. Sabbaso jāti khīyati etenāti jātikkhayo, aggamaggo , tena pattabbattā āpannattā ca jātikkhayo arahattaṃ. Jānitvā vositavosānoti vijānitabbaṃ catusaccadhammaṃ maggañāṇena jānitvā soḷasannampi kiccānaṃ vositavosāno.

Uppattiṃ dīpetvāti pāyasadānassa āgamanaṃ pakāsetvā. Gāthāhi abhigītanti dvīhi gāthāhi mayā abhigītaṃ. Abhuñjitabbanti bhuñjituṃ na yuttaṃ. ‘‘Abhojaneyya’’nti kasmā vuttaṃ, nanu bhagavato ajjhāsayo accantameva suddhoti? Saccametaṃ, brāhmaṇo pana pubbe adātukāmo pacchā gāthā sutvā dhammadesanāya muduhadayo hutvā dātukāmo ahosi, tasmā taṃ bhikkhūnaṃ anāgate diṭṭhānugatiāpajjanatthaṃ paṭikkhipi. Tathā hi anantarasutte kasibhāradvājasutte ca evameva paṭipajji. Tenāha ‘‘tvaṃ brāhmaṇā’’tiādi. Kilañjamhi…pe… pakāsitāti etena gāthaṃ uddesaṭṭhāneva ṭhapetvā bhagavā brāhmaṇassa vitthārena dhammaṃ desesīti dasseti. Gāyanenāti gāyanakena, gānena vā. Atthañca dhammañcāti sadevakassa lokassa hitañceva tassa kāraṇañca. Sampassantānanti sammadeva passantānaṃ. Dhammoti paveṇiāgato cārittadhammo na hoti. Bhojanesu ukkaṃsagataṃ dassetuṃ ‘‘sudhābhojana’’nti āha. Dhamme satīti ariyānaṃ ācāradhamme sati taṃ ālambitvā jīvantānaṃ etadeva seṭṭhanti ‘‘somaṃ bhuñjeyya pāyasa’’nti taṃ ārabbha kathāya uppannattā.

Sallakkheti ayaṃ brāhmaṇo. Sesā paccayā niddosā te ārabbha kathāya appavattitattā. Kukkuccavūpasantanti aggiāhitapadassa viya saddasiddhi veditabbā. Annena pānenāti lakkhaṇavacanametaṃ yathā ‘‘kākehi sappi rakkhitabba’’nti. Tenāha ‘‘desanāmattameta’’nti. Bahusassaphaladāyakaṃ sukhettaṃ viya paṭiyattanti sammā kasanabījanaudakānayanāpanayanādinā susajjitaṃ khettaṃ viya sīlādiguṇavisesasampādanena paṭiyattaṃ puññakkhettaṃ etaṃ.

Aggikasuttavaṇṇanā niṭṭhitā.

9. Sundarikasuttavaṇṇanā



我来直译这段巴利文：
"依事火"即依火供奉献。"配合"即达到混合。如是成为者称为与酥油结合,故说"相应"。入恶趣道,因在自相续中生起邪见、邪思惟等。故说"此见"等。
"以生"即因无过失作为之过而清净的生。"种种"即称为十八明处的书。"多闻"意思是闻已达究竟,因最上应供养故。
"以宿住智"此依世间和教中确立而说。因为其他知宿住者唯以宿住智而知,但世尊也以一切智智而知。"以天眼"此中也是此理。以此一切生灭尽故为生尽,即阿罗汉道,因由彼应证得且已得故生尽阿罗汉。"知已住于所住"即以道智知应知的四谛法,住于十六事的所住。
"显示生起"即显明乳粥布施的来源。"以偈颂唱"即以二偈我颂唱。"不应食"即不适合食。"何故说不可食",岂非世尊意趣绝对清净?此实如是,但婆罗门先前不欲施,后闻偈后因法说而心柔和欲施,故为比丘们将来不随见而拒绝。如是在接下来的迦叶婆罗豆婆阇经中也如是行。故说"你婆罗门"等。"在席上...显示"以此显示世尊置偈于标示处后为婆罗门广说法。"以咏"即以咏唱,或以歌。"义及法"即含天世间的利及其因。"正见"即正观见。"法"非传统来的惯行法。为显示食中最胜故说"甘露食"。"法在"即圣者行为法在,依彼而活者此为最胜,因关于"彼应食乳粥"而生起谈话故。
"观察"即此婆罗门。余资具无过,因不转起关于彼等的谈话故。"止息疑悔"如火事字的语源应知。"以饭以水"此为相说,如"应以乌鸦护持酥油"。故说"此唯说法"。"如备妥多谷实果的良田"即如以正耕、播种、引水、排水等善备的田,以具足戒等功德特胜而备妥此福田。
火经注释完毕。
9. 孙陀利迦经注释

195. Ānetvā hunitabbato āhuti. Sappimadhupāyasādīhi aggiṃ juhoti etthāti aggihuttaṃ, sādhiṭṭhānaṃ veditabbaṃ. Tenāha ‘‘agyāyatana’’ntiādi. Suvisodhito cassāti nihīnajātikānaṃ anena suṭṭhu visodhito ca bhaveyya. ‘‘Me’’ti padaṃ ānetvā sambandho.

Aphalaṃ karotīti ito paṭṭhāya yāva demīti padaṃ. Tāva anantarasuttavaṇṇanāya āgatasadisamevāti peyyālavasena ṭhapesi, na sappisaṅkhāraṭṭhapanaṃ. Himapātassa ca sītavātassa ca paṭibāhanatthanti akāraṇametanti taṃ anādiyitvā aññameva sukāraṇaṃ dassetuṃ ‘‘paṭibalovā’’tiādi vuttaṃ. Sañjānitvāti ‘‘nāyaṃ brāhmaṇo’’ti sañjānitvā.

Nīcakesantanti rassakesantaṃ. Brāhmaṇānaṃ suddhiatthā sikhāti āha ‘‘pavattamattampi, sikhaṃ adisvā’’ti, ‘‘paramahaṃsaparikkhādinā’’ti keci.

Akāraṇaṃ dakkhiṇeyyabhāvassa jāti adakkhiṇeyyabhāvahetūnaṃ pāpadhammānaṃ apaṭikkhepabhāvato. Etanti sīlādibhedaṃ caraṇaṃ. Dakkhiṇeyyabhāvassa kāraṇaṃ adakkhiṇeyyabhāvakārakapāpadhammānaṃ tadaṅgādivasena pajahanato. Assāti brāhmaṇassa. Tamatthanti taṃ dakkhiṇeyyabhāvassa kāraṇatāsaṅkhātamatthaṃ upamāya vibhāvento. Sālādikaṭṭhā jātovāti sālādivisuddhakaṭṭhāva jāto. Sāpānadoṇiādiavisuddhakaṭṭhā jāto aggikiccaṃ na ca na karoti. Evanti yathā aggi yato kutoci jātopi aggikiccaṃ karotiyeva, evaṃ caṇḍālakulādīsu jātopi dakkhiṇeyyo na na hoti guṇasampadāvasena ariyānaṃ vaṃse pajātattāti āha ‘‘guṇasampattiyā jātimā’’ti. Dhitiyā guṇasampattiyā pamukhabhāvaṃ dassetuṃ ‘‘so hī’’tiādi vuttaṃ. Tattha dhitiyāti vīriyena. Tañhi anuppannānaṃ kusaladhammānaṃ uppādanaparibrūhanehi te dhāreti. Hiriyā dose nisedheti, sammadeva pāpānaṃ jigucchane sati tesaṃ pavattiyā avasaro eva natthi. Monadhammena ñāṇasaṅkhātena ottappadhammena. Kāraṇākāraṇajānanakoti tesaṃ tesaṃ dhammānaṃ yathābhūtaṃ ṭhānaṃ, pāpadhammānaṃ vā vippakārasabhāvaṭṭhānaṃ jānanako.

Paramatthasaccena nibbānena ārammaṇapaccayabhūtena ariyamaggena danto. Indriyadamenāti tato eva ariyena indriyasaṃvarena upagato. Vidanti tehi saccānīti vedā. Maggavedānaṃ antanti ariyaphalaṃ. Kilesānaṃ antanti tesaṃ anuppādanirodhaṭṭhānaṃ. Yaññoti aggaphalaṃ. Niratthakanti aphalaṃ tesaṃ anāgamanato, āgatānampi aggadakkhiṇeyyābhāvato. Juhati deti.

Suyiṭṭhanti sudānaṃ aggadakkhiṇeyyalābhena. Suhutanti tasseva vevacanaṃ. Atha vā suyiṭṭhanti suṭṭhu sammadeva yiṭṭhaṃ sāre upanītaṃ mama idaṃ deyyavatthu. Suhutanti etthāpi eseva nayo.


我来直译这段巴利文：
因带来应献故为献。在此以酥油、蜜、乳粥等献火故为火供,应知有依处。故说"火处"等。"且其善清净"即对低生者由此善清净。引来"我的"字而连接。
"使无果"即从此直到"我施"字。到此如前经注释所来相同故以省略方式置,非置酥油行相。"为遮御雪落及冷风"此为无因,不取彼而显示其他善因故说"或堪能"等。"了知"即了知"此非婆罗门"。
"低发端"即短发端。因婆罗门发髻为清净故说"仅流动,不见发髻",一些说"以最上鹅行等"。
生非应供性因,因不拒绝不应供因的恶法。"此"即戒等差别行。为应供因因以彼分等方式断不应供性作者恶法故。"彼"即婆罗门。"彼义"即以譬喻显示彼应供性因义。"或生于娑罗等木"即生于娑罗等清净木。生于酒槽等不净木亦作火事。"如是"即如火不论生于何处亦作火事,如是虽生于旃陀罗等族亦不非应供,因依功德圆满生于圣者种故说"以功德圆满有生"。为显示坚固在功德圆满首位故说"因彼"等。其中"坚固"即精进。因彼以生起、增长未生善法而持。以惭遮恶,因善厌恶罪故彼等转起亦无机会。以牟尼法即智,以愧法。"知因非因"即如实知彼彼法的住处,或知恶法变异性的住处。
以第一义谛涅槃为所缘缘的圣道调伏。"以根调伏"即以由彼圣根律仪趋近。由彼等知谛故为吠陀。"吠陀的边"即圣果。"烦恼的边"即彼等不生灭处。"供"即最上果。"无义"即无果,因彼等不来,虽来亦无最上应供。献舍。
"善献"即善施因得最上应供。"善供"即彼同义语。或"善献"即善好正献我此应施物送至精要。"善供"此中亦是此理。;


Upahaṭamatteti brāhmaṇena ‘‘bhuñjatu bhava’’nti upanītamatte. Nibbattitojamevāti savatthukaṃ aggahetvā vatthuto vivecitaojameva. Tena taṃ sukhumattaṃ gatanti taṃ habyasesaṃ sabbaso sukhumabhāvaṃ gatanti ojāya anoḷārikatāya purimākāreneva paññāyamānataṃ sandhāya vuttaṃ, na pana ojāya eva kevalāya gahaṇaṃ sandhāya. Sā hi avinibbhogavuttitāya visuṃ gaṇhituṃ na sakkā, tasmā devatāhipi savatthukā gayhati. Manussānaṃ vatthūti karajakāyamāha. Oḷārikavatthutāya devānaṃ viya gahaṇī na tikkhāti dibbojasammissatāya sammā pariṇāmaṃ na gacchati. Sukhumāpi samānā dibbojā tena pāyasena missitā oḷārikasammissatāya sukhumavatthukānaṃ devānaṃ sukhadā na hotīti imamatthaṃ dasseti ‘‘goyūse panā’’tiādinā. Paribhogavatthuno oḷārikatāya vā devānaṃ dukkaraṃ sammā pariṇāmetuṃ, dibbojāya garutarabhāvena manussānaṃ. Tenāha bhagavā ‘‘na khvāha’’ntiādi. Samāpatticittasamuṭṭhitā tejodhātu jhānānubhāvasantejitā tikkhatarā hotīti vuttaṃ ‘‘aṭṭha…pe… pariṇāmeyyā’’ti. Bhagavato pana suddheneva pariṇamatīti vuttaṃ ‘‘pākatikenevā’’ti, jhānānubhāvappattena jhānena vinā sabhāvasiddheneva.

‘‘Appaharite’’ti ettha appa-saddo ‘‘appiccho’’tiādīsu viya abhāvatthoti āha ‘‘appahariteti aharite’’ti. Pātisatepi pāyase. Na āluḷatīti na āvilaṃ hoti. Anāgantāva gaccheyya ‘‘attanāpi na paribhuñji, aññesaṃ na dāpesi, kevalaṃ pāyasaṃ nāsesī’’ti domanassappatto.

Dārusamādahānoti dāruhariddi dārusmiṃ tassa dahanto. Yadītiādi dārujhāpanassa bahiddhabhāvasādhanaṃ asuddhahetūnaṃ paṭipakkhābhāvato tassa. Khandhādīsu kusalāti tesu sabhāvato samudayato atthaṅgamato assādato ādīnavato nissaraṇato jānanato chekā paṇḍitā. Ñāṇajotinti ñāṇamayaṃ jotiṃ. Jālemīti pajjalitaṃ karomi. Niccaṃ pajjalitaggi sabbatthakameva vigatasammohandhakāratāya ekobhāsabhāvato. Sabbaso vikkhepābhāvato niccasamāhitatto. Evaṃ vadatīti caritaṃ brahmacariyaṃ gahetvā carāmīti evaṃ vattamānaṃ viya vadati āsannataṃ hadaye ṭhapetvā.

Khāribhāroti khāribhārasadiso. Tenāha ‘‘yathā’’tiādi. Khandhena vayhamānoti kāje pakkhipitvā khandhena vayhamāno. Pathaviyā saddhiṃ phuseti bhārassa garukabhāvena kājassa pariṇamanena. Mānena attano jātiādīni paggaṇhato aññassa tāni na sahatīti āha – ‘‘tattha tattha issaṃ uppādento’’ti, tattha tattha jātiādimānavatthusmiṃ garutaraggahaṇena saṃsīdeyyāti adhippāyo. Kodho dhūmoti yathāpi bhāsuro aggi dhūmena upakkiliṭṭho, evaṃ kodhena upakkiliṭṭho. Ñāṇaggīti tassa kodho dhūmo. Musāvādova mosavajjaṃ. Yathā ñāṇe sati musāvādo natthi, evaṃ musāvāde sati ñāṇampīti tena taṃ nirodhitaṃ viya hotīti āha – ‘‘musāvādena paṭicchannaṃ ñāṇa’’nti. Yathā sujāya vinā brāhmaṇānaṃ yāgo na ijjhati, evaṃ pahūtajivhāya vinā satthu dhammayāgo na ijjhatīti jivhā sujāpariyāyā vuttā. Joti ṭhiyati etthāti jotiṭṭhānaṃ vedi, yaṃ aggikuṇḍaṃ. Sattānaṃ hadayaṃ jotiṭṭhānaṃ ñāṇaggino tattha samujjalanato. Attāti cittaṃ ‘‘āhito ahaṃ māno etthā’’ti katvā.


我来直译这段巴利文：
"仅被带来"即婆罗门说"尊者请食"而带来时。"仅生起味"即不取有事物而仅从事物分离之味。"因此彼达微细"即彼供物余完全达微细性,是就味的非粗重性仍以前相显现而说,非仅关于单独取味而说。因彼以不可分离方式转起不能分别取,故天神也取有事物者。"人的事物"即说所生身。因粗重事物性,不如天神的摄取锐利,因混合天味故不正趋向消化。虽同为微细天味,与彼乳粥混合,因粗重混合性对微细事物性的天神不成为乐,以"但在牛汁"等显示此义。或因受用事物的粗重性天神难正消化,因天味重性人难消化。故世尊说"我实不"等。定心所生火界以禅那威力炽盛更锐利故说"八...能消化"。但对世尊以自然能消化故说"以平常",以无禅那威力得禅那而以自性成就。
此中"无青草"的无字如"少欲"等表无义故说"无青草即无草"。即百钵乳粥。"不搅"即不浑浊。不来而去因"自己不食,也不令他施,只是浪费乳粥"而生忧。
"点火木"即为木献,在木点燃彼。"若"等为木燃烧的外在性成就,因无不净因的对治故。"善巧于蕴等"即于彼等由自性、集起、灭没、味、过患、出离善知故为聪明智者。"智光"即智所成光。"我燃"即我令燃烧。"常燃火"因去除迷痴暗故一切处一光性。因一切散乱无故常等持。"如是说"即如说"我持梵行而行"如是正说,置亲近于心。
"担子"即如担子。故说"如"等。"以肩担负"即置入担篮以肩担负。"触地"因担重性以担篮弯曲。因慢举自己的生等不容他彼等故说"于彼彼生起嫉",意趣是于彼彼生等慢事由重取而沉没。"嗔为烟"如明亮火为烟垢染,如是为嗔垢染。"智火"彼嗔为烟。"妄语"即虚妄。如有智无妄语,如是有妄语无智,故以彼彼如被灭故说"以妄语覆智"。如无祭饼婆罗门供不成就,如是无广舌师的法供不成就,故舌说为祭饼同义语。"火处"即置火处,即火坑。众生心为火处,因智火于彼燃起故。"我"即心,因"置我慢于此"故。


Dhammo rahadoti assaddhiyādiālasiyābhāvato kilesamalapakkhālanato paramagginibbutāvahanato ariyamaggadhammo anāvilo rahado. Heṭṭhupariyavālukāti viparivattitavālukā hutvā. Āluḷāti ākulajātā. Paṇḍitānaṃ pasatthoti paṇḍitānaṃ purato seṭṭho. Seṭṭhabhāvena santo pāsaṃso hutvā kilese bhindati samucchindatīti sabbhīti vuccati. Tenāha ‘‘uttamaṭṭhenā’’ti. Tathā cāha bhagavā ‘‘maggānaṭṭhaṅgiko seṭṭho’’ti (dha. pa. 273).

Vacīsaccanti iminā ‘‘caturaṅgasamannāgatā vācā suparisuddhā hotī’’ti sammāvācaṃ dasseti. Saccasaṃyamapadehi dassitā maggadhammā idha ‘‘dhammo’’ti adhippetāti āha – ‘‘dhammoti iminā…pe… dassetī’’ti. Maggasaccaṃ gahitaṃ anantaragāthāya anekehi visesetvā vuttattā. Atthatoti pubbaṅgamattādiatthato. Tāya hi sakiccaṃ karontiyā itare sabbepi tadanuvattikā honti. Taggatikattāti sammādiṭṭhiyā upakārakabhāvena tāya samānagatikattā. Ārammaṇañhi vitakkenāhaṭaṃ paññā vicinituṃ sakkoti. Tathā hi so paññākkhandhena saṅgahaṃ gato. Dhammoti sabhāvato samādhi gahito, itare dve tadupakārattā. Tathā hi ‘‘evaṃdhammā te bhagavanto’’tiādīsu (dī. ni. 2.13; ma. ni. 3.197; saṃ. ni. 5.378) samādhi ‘‘dhammo’’ti vutto. Paramatthasaccaṃ gahitaṃ sabbesaṃ seṭṭhabhāvato. Yathāha – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34). Atthatoti tato eva paramatthato, anantaraṃ vuccamānānaṃ vā maggadhammānaṃ ārammaṇabhāvato. Pañcaṅgāni gahitāni tāsaṃ maggabhāvato. Tīṇi aṅgāni. Brahmacariyaṃ nāmāti etaṃ nibbānagāmi uttamaṭṭhena maggabrahmacariyaṃ nāma. Majjhe sitāti līnuddhaccādiantadvayavivajjanena majjhe majjhimapaṭipadābhāvanaṃ nissitā. Sassatucchedaggahaṇaṃ hettha padhānatāya nidassanamattaṃ. Seṭṭhappattīti seṭṭhabhāvappatti. Ta-kāro padasandhikaroti ‘‘sa ujubhūtesū’’ti vattabbe majjhe ta-kāro padasandhikaro, ‘‘sa dujjubhūtesūti keci paṭhanti, tesaṃ da-kāro padasandhikaro. Sa-iti sundariko brāhmaṇo vuttoti katvā āha ‘‘sa tva’’nti, so tvanti attho. Dhammo sāriyo paridhānabhūtā alaṅkārā etassāti dhammasārī. Atha vā dhammehi sāritavāti dhammasārī, tehi sāretvā ṭhitavāti attho. Tenāha ‘‘kusaladhammehī’’tiādi.

Sundarikasuttavaṇṇanā niṭṭhitā.

10. Bahudhītarasuttavaṇṇanā



我来直译这段巴利文：
"法为池"即因无不信等懈怠,因洗净烦恼垢,因引导最上火寂灭,圣道法为无浊池。"下上沙"即成为翻转的沙。"搅"即成混乱。"智者所赞"即在智者前最上。以最上性成为善者而破断烦恼故称为"善人"。故说"以最上义"。如是世尊说"八支道最上"。
"语真实"以此显示"具足四支的语成为善清净"的正语。以真实、调伏句所显示的道法此处意为"法"故说"以此...显示"。取道谛因在前偈中以多种差别说故。"从义"即从前导等义。因彼作自事时,其他一切随顺彼。"同趣"即以正见有助益性而与彼同趣。因所缘由寻带来,慧能简择。如是彼摄入慧蕴。"法"从自性取定,其余二以助彼故。如是在"彼诸世尊如是法"等中定说为"法"。取第一义谛因一切中最上故。如说:"诸比丘,所有法有为或无为,离贪说为其最上。""从义"即从彼第一义,或从所说道法的所缘性。取五支因彼等为道性。三支。"名梵行"即此趣向涅槃以最上义名为道梵行。"依中"即以远离昏沉掉举等二边而依中即中道修习。此中取常断是显示主要性而已。"得最上"即得最上性。"他"字为句连接词,应说"彼于正直者"而中间"他"字为句连接词。一些读"彼于恶直者",彼等的"恶"字为句连接词。说"彼"即说孙陀利迦婆罗门故说"彼你",意思是"彼你"。以法为精髓装饰成为其庄严故为"法精髓"。或由法引导故为"法精髓",意思是被彼等引导而住。故说"以善法"等。
孙陀利迦经注释完毕。
10. 多女儿经注释;

196.Samantatoti dakkhiṇavāmānaṃ vasena samantato. Ūrubaddhāsananti ūrūnaṃ bandhanavasena nisajjanaṃ. Dvinnaṃ ūrūnaṃ aññamaññabandhanavasena ābhujitākāraṃ sandhāyāha ‘‘ābhujitvāti bandhitvā’’ti. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purekkhatoti attho. Pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitasammosaṃ pariccattasammosaṃ satiṃ katvā paramaṃ satinepakkaṃ upaṭṭhapetvāti attho. Chabbaṇṇā…pe… nisīdi brāhmaṇassa pasādasañjānanatthaṃ. Aṭavimukhā caramānāti gocaraṃ gaṇhantā.

Ajjasaṭṭhinti ajja channaṃ pūraṇī saṭṭhī divasavutti, ajja ādiṃ katvā cha divaseti attho. Accantasaṃyoge cetaṃ upayogavacanaṃ. Ajja chadivasamattakāti ajjato chaṭṭhadivasamattakā. Lāmakāti nihīnā nipphalā. Tenāha ‘‘tilakhāṇukā’’tiādi.

Ussāhenāti uddhaṃ uddhaṃ pasārena abhibhavanena. Taṃ pana nesaṃ abhibhavanaṃ dassetuṃ ‘‘kaṇṇanaṅguṭṭhādīnī’’tiādimāha.

‘‘Uppāṭakapāṇakā’’ti tacaṃ uppāṭetvā viya khādakapāṇakā ūkāmaṅgulādayo.

Kaḷārapiṅgalāti nikkhantapiṅgalakkhikā, kaḷārapiṅgalāti vā rattagattā ca piṅgalacakkhukā ca. Tilakāhatāti āhatatilakā, tilappamāṇehi bindūhi samantato santhatasarīrā.

Paṭigāthāhi brāhmaṇassa dhammadesanaṃ vaḍḍhesīti pakatiyā tassa attanā kathetabbaṃ dhammadesanaṃ pabbajjāguṇakittanavasena sattahi vaḍḍhesi. Pabbajitvāti iṇāyikānaṃ attano palibodhaṃ tathā tathā jānāpetvā pabbajitvā.

Yathā ca tattha bhagavā paṭipajji, taṃ dassetuṃ ‘‘puna divase’’tiādi vuttaṃ.

Taṃ taṃ kulagharaṃ pesetvāti taṃ taṃ tassa brāhmaṇassa dhītaraṃ tassa tassānucchavikassa brāhmaṇassa dento taṃ taṃ kulagharaṃ pesetvā brāhmaṇadhamme garukaraṇābhāvato.

‘‘Naṭṭhe mate pabbajite, napuṃsakepi bhattari;

Itthiyā patiseṭṭhāya, na añño pati icchiyo’’ti. –

Ayañhi brāhmaṇadhammo. Ayyikaṭṭhāneti mātāmahiṭṭhāne ṭhapesi satthu cittārādhanavasenāti.

Bahudhītarasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Upāsakavaggo

1. Kasibhāradvājasuttavaṇṇanā



我来直译这段巴利文：
"四方"即依右左方位四方。"盘腿坐"即依两腿缚绑而坐。关于两腿相互缚绑弯屈相故说"弯曲即缚"。下身正直安置以坐字已说明故,在"正身"中身字属上身范围,故说"置上身正直"。为显示彼正直安置的本质和目的故说"十八"等。"面前"此中"遍"字与"于"字同义故说"向业处",意思是从外部种种所缘遮止而唯以业处为前。遍取义如"遍导"等。"面"即出离义如"空解脱面"等。因从对治出离为出离义,故"遍取出离"意思是作一切所取念、已舍念,而现起最上念慧。"六色...坐"为生婆罗门信故。"面向森林行"即取食。
"今六十"即今完满六日生活,意思是从今始六日。这是关系对象格。"从今六日量"即从今至第六日量。"劣"即低下无果。故说"芝麻桩"等。
"以发奋"即以上上努力征服。为显示彼等征服故说"耳尾"等。
"啄食虫"即如啄掉皮而食的虫如虱子、臭虫等。
"丑棕"即突出棕眼,或"丑棕"即红身和棕眼。"有斑"即有斑点,全身布满芝麻量点。
"以偈增长婆罗门的法说"即对他自然应说的法说以出家功德称赞方式增长七首。"出家"即对债主如是如是告知自己的系缚而出家。
为显示世尊如何于彼行故说"次日"等。
"送往各家"即将彼婆罗门的诸女儿给予彼彼适合的婆罗门而送往各家,因对婆罗门法无重视故。
"在丧亡、死、出家、不能男子等丈夫时,
对女人最上丈夫,不应求其他丈夫。"
此即婆罗门法。置于祖母位是依师心爱乐故。
多女儿经注释完毕。
第一品注释完毕。
2. 优婆塞品
1. 迦叶婆罗豆婆阇经注释

197.Dakkhiṇāgirisminti dakkhiṇāgirijanapade, tasmiṃ dakkhiṇāgirijanapade dakkhiṇāgirivihāre. Khandhesu ṭhapetvā yuge yottehīti yottarajjūhi yuttāni payojitāni icceva attho.

Paṭhamadivaseti vapanadivasesu paṭhamadivase āraddhadivase. Pañcaṅgānipi paripuṇṇāni, pageva itaraṅgānīti dassetuṃ ‘‘paripuṇṇapañcaṅgā’’icceva vuttaṃ. Haritālamanosilāañjanehi uratthanādīsu ṭhapitattā ābhāya ujjalagattā. Avasesā balībaddā. Kilantagoṇaṃ mocetvā akilantassa yojanaṃ kilantaparivattanaṃ.

Sīhakuṇḍalānīti sīhamukhakuṇḍalāni. Brahmaveṭhananti brahmuno veṭhanasadisaṃ, assanakhaveṭhanasadisanti attho.

Buddhānaṃ kiccāni kālavasena vibhattāni pañca kiccāni bhavanti. Purebhattakiccanti bhattato pubbe buddhena kātabbakiccaṃ. Vītināmetvāti phalasamāpattiyā kālaṃ vītināmetvā. Kadāci ekotiādi tesaṃ tesaṃ vineyyānaṃ vinayanānurūpapaṭipattidassanaṃ. Pakatiyāti pakatibuddhavesena. Buddhānaṃ hi rūpakāyassa asītianubyañjanapaṭimaṇḍita-bāttiṃsamahāpurisa- lakkhaṇa-kāyappabhā-byāmappabhā-ketumālāvicittatā buddhaveso. Kadāci anekehi pāṭihāriyehi vattamānehīti iminā pāramīnaṃ nissandabhūtāni pāṭihāriyāni rucivaseneva pakāsanakāni bhavanti, na sabbadāti dasseti. Evañca katvā ‘‘indakhīlassa anto ṭhapitamatte dakkhiṇapāde’’tiādivacanaṃ samatthitaṃ hoti. Bhagavato kāye pītarasmīnaṃ yebhuyyatāya ‘‘suvaṇṇarasasiñcanāni viyā’’ti vatvā kāyamhi nīlādirasmīhi tahaṃ tahaṃ pītamissitaṃ sandhāya ‘‘vicitrapaṭaparikkhittāni viya cā’’ti vuttaṃ. Madhurenākārena saddaṃ karonti tuṭṭharavaravanato.

Tatthāti vihāre. Gandhamaṇḍalamāḷeti hatthena kataparibhaṇḍe samosaritagandhapupphadāme maṇḍalamāḷe.

Upaṭṭhāneti pamukhe. ‘‘Ovadatī’’ti vatvā tatthovādaṃ sāmaññato dassetuṃ, ‘‘bhikkhave’’tiādi vuttaṃ. Sampattīti cakkhādiindriyapāripūri ceva hatthādisampadā ca. Samassāsitakāyo kilamathavinodanena. ‘‘Tañca kho samāpajjanenā’’ti vadanti. Dutiyabhāgeti iminā aparabhāgaṃ tayo bhāge katvā tattha purimabhāgaṃ seyyanisajjāvasena samāpattīhi vītināmetīti dasseti. Lokanti rājagahādīsu yaṃ tadā upanissāya viharati, tattha aññattha vā bujjhanakaṃ vineyyasattalokaṃ buddhacakkhunā voloketi. Kālayuttanti tesaṃ indriyaparipākakālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ. Samayayuttanti vā tehi ājānitabbavisesapaṭilābhānurūpaṃ.

Paṭisallīnoti kālaparicchedaṃ katvā samāpattiṃ samāpanno. Adhippāyaṃ sampādento taṃ avirādhento, ajjhāsayānurūpanti attho.

Sakala…pe… devatāyoti ettha lokadhātusākalyaṃ daṭṭhabbaṃ, na devatāsākalyaṃ. Na hi mahāsamaye viya sabbadā majjhimayāme dasasahassacakkavāḷe sabbattha sabbā devatā satthu samīpaṃ upagacchanti. Kilāsubhāvo kilamatho.

Vihāracīvaraparivattanavasenāti vihāre nivatthanivāsanaparivattanavasena. Ādiyitvāti pārupanavasena gahetvā. Tenāha ‘‘dhāretvā’’ti. Bhikkhācāranti bhikkhatthaṃ caritabbaṭṭhānaṃ.


我来直译这段巴利文：
"在南山"即在南山地区,在彼南山地区的南山精舍。"置于轭上以绳"即以绳索连系使用,此为意趣。
"第一日"即在播种诸日中的第一日即开始日。"具足五支"即显示五支都圆满,何况其他支故如是说。因以黄土、朱砂、黑眉等置于胸等处故身体以光明炽盛。"其余"即耕牛。解脱疲惫牛而系不疲者即疲惫替换。
"狮耳环"即狮面耳环。"梵缠"即如梵天缠,意思是如马额缠。
诸佛的事业依时分别为五事业。"食前事业"即佛应作食前事业。"度过"即以果定度过时间。"有时一"等显示对彼彼所化者调伏随顺而行。"自然"即自然佛装。因诸佛色身以八十随好、三十二大人相、身光、寻光、幢幡庄严为佛装。"有时以多神变"由此显示诸波罗蜜流出神变随意显示,非一切时。如是说"仅置右足于门限内"等语成立。因世尊身中黄光多故说"如倾注金汁",关于身中青等光处处混黄故说"如被彩布包围"。以悦意相发声因欢喜发美声故。
"彼处"即精舍。"香坛殿"即手作围栏集香花鬘的圆形殿。
"侍奉"即前面。说"教诫"后为总显彼教诫故说"诸比丘"等。"成就"即眼等根圆满及手等具足。身安息以除疲劳。"彼唯以入定"他们说。"第二分"由此显示后分分为三分,其中前分以卧坐方式以定度过。"世间"即当时依止王舍城等或他处可觉悟的所化有情世间以佛眼观察。"适时"即随顺彼等根成熟时。"适宜"即彼之异名。或"适宜"即随顺彼等应知殊胜获得。
"独处"即限定时间而入定。成就意趋不违背,意思是随顺意乐。
"一切...诸天"此中应知世界全部,非天全部。因非如大集会时一切时中夜十千世界一切处一切天神近诸师。疲倦性即疲劳。
"依精舍衣更换"即依精舍所著下衣更换。"取"即以披方式取。故说"持"。"乞处"即应行乞之处。


Atirocamānanti taṃ taṃ atikkamitvā samantato sabbadisāsu virocamānaṃ. Sarīrappabhanti attano sarīrappabhaṃ. Jaṅgamaṃ viya padumasaranti ratanamayakiñjakkhaṃ rajatamayakaṇṇikaṃ samantato samphullitakañcanapadumaṃ sañcārimasaraṃ viya. Gaganatalanti abbhamahikādiupakkilesavigamena suvisuddhaākāsatalaṃ viya. Tampi hi tārāgaṇakiraṇajālasamujjalatāya samantato virocati. Kanakasikharanti kanakagirisikharaṃ. Siriyā jalamānanti sabbaso anavajjāya sabbākārena paripuṇṇakāyatāya anaññasādhāraṇāya rūpakāyasiriyā samujjalaṃ, yassā rucirabhāvo viddhe vigatavalāhake puṇṇamāsiyaṃ paripuṇṇakalamanomamaṇḍalaṃ candamaṇḍalaṃ atirocati, pabhassarabhāvo sahassaraṃsikiraṇatejojālasamujjalaṃ sūriyamaṇḍalaṃ abhibhavati, hemasamujjalabhāvo tadubhaye abhibhuyya pavattamānaṃ ekakkhaṇe dasasahassilokadhātuvijjotanasamattha-mahābrahmuno pabhāsamudayaṃ abhivihacca bhāsati tapati virocati.

Samantapāsādiketi samantato pasādāvahe. Tañca kho sabbaso saritabbatāyāti āha ‘‘pasādanīye’’ti. Uttamadamathasamathamanuppatteti kāyavācāhi anuttaraṃ dantabhāvañceva anuttaraṃ cittavūpasamañca sampatte. Appasādenāti pasādābhāvena, pasādapaṭikkhepena vā assaddhiyena. Ubhayathāpi noti appasādo macchariyanti ubhayathāpi no eva, atha kho anattamanatāya upārambhādhippāyena apasādento, bhagavato mukhato kiñci desetukāmo vā evamāha. Tattha kāraṇaṃ dassento ‘‘bhagavato panā’’tiādimāha. Atittanti tittiṃ agacchantaṃ. Kammabhaṅganti kammahāniṃ.

Tikkhapañño esa brāhmaṇo, tathā hi na cirasseva arahattaṃ sacchikarissati. Kathāpavattanatthampi evamāha – ‘‘evaṃ ahaṃ imassa kañci dhammaṃ sotuṃ labhissāmī’’ti. Veneyyavasenāti attano kasanakāribhāvakittanamukhena vinetabbapuggalavasena.

Oḷārikānīti pākatikāni. ‘‘Esa uttamadakkhiṇeyyo’’ti sañjātabahumāno. Pāḷiyaṃ ‘‘yugaṃ vā naṅgalaṃ vā’’ti vā-saddo avuttavikappattho. Tena bījādiṃ saṅgaṇhāti, tasmā bījaṃ vā īsaṃ vā pariggahayottāni vāti ayamattho dassito hoti. Tathā hi bhagavā brāhmaṇassa paṭivacanaṃ dento ‘‘saddhā bīja’’ntiādimāha. Pubbadhammasabhāgatāyāti paṭhamaṃ gahitadhammasabhāgatāya. Yaṃ panettha vattabbaṃ, taṃ aṭṭhakathāruḷhameva gahetabbañca saddato atthāpattito vā idha daṭṭhabbaṃ. Buddhānaṃ ānubhāvo ayaṃ, yadidaṃ pasaṅgāgatadhammamukhena desanaṃ ārabhitvā veneyyavinayanaṃ.

Ananusandhikāti pucchānusandhivasena ananusandhikā. Evanti idāni vuccamānākārena. Etthāti etissā desanāya. Soti bhagavā. Tassāti brāhmaṇassa. Anukampāyāti asabbaññū hi satipi anukampāya pucchitamatte tiṭṭheyya, tathā jānantopi ananukampako, bhagavā pana ubhayadhammapāripūriyā ‘‘idaṃ apucchita’’nti aparihāpetvā katheti. Samūlantiādinā saṅkhepena vuttamatthaṃ vivaranto ‘‘tatthā’’tiādimāha. Tattha bījassa kasiyā mūlabhāvo nānantariyato tappamāṇavidhānato cāti āha ‘‘tasmiṃ…pe… kattabbato’’ti. Tena anvayato byatirekato ca bījassa kasiyā mūlabhāvaṃ vibhāveti. Kusalāti iminā akusalā tato aññathāpi karonti, taṃ pana appamāṇanti dasseti.


我来直译这段巴利文：
"超胜光耀"即超越彼彼而于一切方位光耀。"身光"即自身光明。"如移动莲池"即如具宝珠蕊、银台、四周开敷金莲的可移动之池。"天空"即如离云雾等垢染的清净虚空。因彼以星群光网炽盛故四周光耀。"金峰"即金山峰。"以光辉照耀"即以一切无过、一切相圆满身性、无他共有的色身光辉炽盛,其光泽胜过无云圆月十五日圆满月轮的殊妙轮,光明胜过千光焰网炽盛的日轮,金光胜过彼二者而转起,一刹那能照十千世界的大梵天光明聚集亦超越而照耀、燃烧、光耀。
"普皆妙好"即一切处生可意。因一切应忆念故说"可意"。"得最上调御寂止"即以身语得无上调伏性及无上心寂止。"不信"即无信,或拒绝信,以不信。"二者皆非"即不信与悭吝二者皆非,而是以不悦意以呵责意趣不信,或欲从世尊口闻某说法而如是说。显示其中因由故说"但世尊"等。"不足"即不得满足。"业坏"即业损。
此婆罗门利慧,如是不久当证阿罗汉。为转起谈话亦如是说:"如是我将得闻他某法。""依所化"即依以自耕作性称赞为门的应调伏人。
"粗"即平常。"生多敬重"即"此为最上应供"。圣典中"轭或犁"的"或"字为未说选择义。由此摄取种子等,故显示种子或辕或把持绳之义。如是世尊对婆罗门答说"信为种"等。"前法同分"即先取法同分。此中应说者,应取已入注释及从语言或推义此处应见。此是诸佛威力,即由附随所得法门开始说法调伏所化。
"无关联"即依问关联方式无关联。"如是"即如今所说相。"此中"即此说法。"彼"即世尊。"彼"即婆罗门。"悲愍"即非一切智者虽有悲愍也住于仅问,如是虽知亦非悲愍者,但世尊因二法圆满不舍"此未问"而说。以"有根"等开显略说义故说"其中"等。其中种子为耕作根本因无间故依彼量制定故说"于彼...应作"。由此以随顺及相违显示种子为耕作根本。"善巧"由此显示不善巧者亦以他方式作,但彼非准则。


Tassāti brāhmaṇassa bījaṭṭhāniyassa dhammassa ca upakārabhāvato. Dhammasambandhasamatthabhāvatoti tathā vuttadhammassa phalena sambandhituṃ yojetuṃ samatthabhāvato. Tapo vuṭṭhīti vuttavacanaṃ sandhāya vuttaṃ. Saṅkhepato vuttamatthaṃ pākaṭaṃ kātuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ. Kassakassa upakārassa bījassa anantaraṃ vuṭṭhi vuccamānā aṭṭhāne vuttā nāma na hoti. Kasmā? Bījassa vappakāle anurūpāya vuṭṭhiyā icchitabbato, tasmā avasāne majjhe vā vuccamānāya dhammasambandhasamatthatā tassā vibhāvitā na siyā. Attano avisayeti jhānādiuttarimanussadhamme. Pacchāpīti kasisambhārakathanato pacchāpi. Vattabboti ekantena vattabbo. Tadanantaraṃyevāti bījānantaraṃyeva. Vuccamānā vuṭṭhi samatthā hoti, bījassa phalena sambandhane samatthāti dīpitā hoti anantaravacaneneva tassā āsannaupakārattadīpanato.

Sampasādalakkhaṇāti pasīditabbe vatthusmiṃ sammadeva pasīdanalakkhaṇā. Okappanalakkhaṇāti saddheyyavatthuno evametanti pakkhandanalakkhaṇā. Mūlabījantiādīsu mūlameva bījaṃ mūlabījaṃ. Esa nayo sesesupi bījagāmassa adhippetattā. Bhūtagāmo pana mūlaṃ bījaṃ etassāti mūlabījantiādinā veditabbo. Bījabījanti pañcamaṃ pana paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato virūhanasamatthe sāraphale niruḷho bījasaddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti tato nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘dukkhadukkhaṃ rūparūpa’’nti ca yathā. Evampi iminā atthena imassapi nippariyāyova bījabhāvoti dassento āha ‘‘taṃ sabbampi…pe… gacchatī’’ti.


我来直译这段巴利文：
"彼"即对婆罗门及处于种子位的法有助益性故。"法相连能力性"即如是所说法能与果相连结合故。"苦行为雨"是关于所说语而说。为明显略说义故说"因此"等。对农夫助益的种子之后说雨不名为非处说。为何？因种子播种时需适合雨故,因此若说在末后或中间,彼法相连能力性不应显示。"自己非境"即禅那等上人法。"之后"即说耕作资具之后。"应说"即一定应说。"紧接彼之后"即紧接种子之后。所说雨成为能力,即显示能与种子果相连,因以紧接说显示彼近助益性故。
"净相"即于应净事善净相。"胜解相"即于应信事如是行相跃入相。"根种"等中根即种为根种。其余亦此理因意为种类故。但应知生类为"有根为种"等。"种之种"即第五因其他缘和合中同果生起之殊胜因性,于能发芽精果中安立种子名,因彼义成就于根等某些转起故,为止息彼以一种子字差别说"种之种",如"苦之苦"、"色之色"。如是即使以此义显示此亦为无譬喻种子性故说"彼一切...去"。


Idāni kathañci vattabbe saddhāya opammatte bīje saddhāya bījabhāvaṃ vibhāvetuṃ ‘‘tattha yathā’’tiādi āraddhaṃ. Kāmaṃ saddhūpanisaṃ sīlaṃ, tathāpi samādhissa viya sabbesampi anavajjadhammānaṃ ādimūlabhāvato saddhāyapi patiṭṭhā hotīti āha ‘‘heṭṭhā sīlamūlena patiṭṭhātī’’ti. Yasmā sabbasseva puggalassa saddhāvasena samathavipassanārambho, tasmā sā ‘‘upari samathavipassanaṅkuraṃ uṭṭhāpetī’’ti vuttā. Tanti dhaññabījaṃ. Pathavirasaṃ āporasanti sasambhārapathavīāpesu labbhamānaṃ rasaṃ. Gahetvāti paccayaparamparāya gahetvā. Dhaññaparipākagahaṇatthanti dhaññaparipākanibbattiatthaṃ. Rasanti saddhāsīlamūlahetusamathavipassanābhāvanārasaṃ ādiyitvā. Ariyamagganāḷenāti ariyamaggasotena ariyaphaladhaññaparipākagahaṇatthanti ariyaphalameva dhanāyitabbato dhaññaṃ tassa nibbattiatthaṃ. Dhaññanāḷaṃ nāma kaṇḍassa nissayabhūto pacchimadeso, kaṇḍo tabbhantaro taṃnissayoyeva daṇḍo. Pasavo nāma pupphaṃ. Vuddhinti avayavapāripūrivasena vuddhiṃ. Virūḷhinti mūlasantānadaḷhatāya viruḷhataṃ. Vepullanti pattanāḷādīhi vipulabhāvaṃ. Khīraṃ janetvāti taruṇasalāṭukabhāvappattiyā taṇḍulassa bījassa bījabhūtaṃ khīraṃ uppādetvā. Esāti saddhā. Patiṭṭhahitvāti kammapathākammapathasammādiṭṭhisahitena ādito pavattasīlamattena patiṭṭhahitvā. Vuddhintiādīsu suparisuddhāhi sīlacittavisuddhīhi vuddhiṃ, diṭṭhikaṅkhāvitaraṇavisuddhīhi virūḷhiṃ. Maggāmaggapaṭipadāñāṇadassanavisuddhīhi vepullaṃ patvā. Ñāṇadassanavisuddhikhīranti sādurasasuvisuddhibhāvato ñāṇadassanavisuddhisaṅkhātaṃ khīraṃ janetvā. Aneka…pe… phalanti anekapaṭisambhidā-anekābhiññāṇaparipuṇṇaṃ arahattaphalasīsaṃ nipphādeti.

Bījakiccakaraṇatoti bījakiccassa karaṇato. Yañhi taṃsadisassa visadisassa ca attano phalassa patiṭṭhāpanasambandhananipphādanasaṅkhātaṃ bījassa kiccaṃ, tassa karaṇato nibbattanato ‘‘evaṃ saddhā bījakicca’’nti vuttaṃ. Iminā anaññasādhāraṇaṃ saddhāya kusaladhammānaṃ bījabhāvaṃ dasseti. Sā cātiādinā tamevatthaṃ samattheti. Idāni tattha āgamaṃ dassento ‘‘saddhājāto’’tiādimāha. Tena yathā sappurisūpanissayassa saddhammassavanassa ca, evaṃ anavasesāya sammāpaṭipattiyā saddhā mūlakāraṇanti dasseti.

Indriyasaṃvaro vīriyañca akusaladhamme, dukkarakārikā dhutaṅgañca akusaladhamme ceva kāyañca tapati vibādhatīti tapoti vuccati. Indriyasaṃvaro adhippeto vīriyassa dhorayhabhāvena gayhamānattā, itaresaṃ vuṭṭhibhāvassa anuyuñjamānattā. Ādi-saddena kalalaṅgāravuṭṭhiādīnaṃ saṅgaho. Samanuggahitanti upagataṃ. Viruhanāmilāyananipphattivacanehi dhaññabījasantānassa viya tesaṃ vuddhiyā saddhābījasantānassa tapovuṭṭhiyā ādimajjhapariyosānesu upakārataṃ dasseti.

Purimapadesupīti api-saddena parapadesupīti attho daṭṭhabbo ‘‘hirī me īsā, mano me yotta’’nti icchitattā, ‘‘sati me’’ti ettha me-saddo ānetvā yojetabbo. Udakampi tāva dātabbaṃ hoti nadītaḷākādito ānetvā. Vīriyabalībadde catubbidhe yojetvā. Niccakālaṃ atthīti vacanaseso.


我来直译这段巴利文：
现在为说明以信为譬喻种子中信的种子性故,开始说"此中如"等。虽然戒以信为近依,然而如定一样,一切无过法以信为始根故,信亦有住立,故说"以下以戒根住立"。因一切补特伽罗依信开始止观,故说彼"上生止观芽"。"彼"即谷种。"地味水味"即在具资具地水中得味。"取"即以缘相续取。"为取谷成熟"即为生谷成熟。"味"即取信戒根因止观修习味。"以圣道茎"即以圣道流为取圣果谷成熟,因圣果即当谓为谷故为彼生起。"谷茎"即茎的所依后分,茎是其内彼所依杆。"穗"即花。"增长"即依支分圆满增长。"生长"即以根相续坚固生长性。"广大"即以叶茎等广大性。"生乳"即至幼芽状态生谷种的种子性乳。"此"即信。"住立"即以业道非业道正见俱的始起戒量住立。"增长"等中,以善清净戒心清净增长,以见疑度脱清净生长。达到道非道行智见清净广大。"生智见清净乳"即因甘味善清净性生名为智见清净之乳。生"多...果"即生多无碍解、多神通圆满的阿罗汉果顶。
"作种子作用"即作种子作用故。因彼对同类异类自果的住立、连结、生起称为种子作用,因作彼生起故说"如是信种子作用"。由此显示信对善法无他共有的种子性。以"彼及"等成立彼义。今显示此中教证故说"生信"等。由此显示如善士依、闻正法,如是对无余正行信为根本因。
调伏诸根及精进焚烧恼害恶法,头陀支焚烧恼害恶法及身故称为苦行。意为调伏诸根,因取精进为驮负,其他修习为雨性故。以"等"字摄取泥碳雨等。"摄受"即得。以发芽、不萎、成就言显示如谷种相续,如是以苦行雨对信种相续在初中后助益性。
"前分位"中"亦"字应知意为"后分位"义,因欲"惭为我辕,意为我绳",在"念为我"中应取配合"我"字。水亦应从河池等取来施。系四种精进牛。"常时有"为语余。


Saha vipassanāya maggapaññā adhippetā amatapphalāya kasiyā adhippetattā. Vipassanā paññācāti duvidhāpi paññā upanissayā hoti visiṭṭhabhāvato. Tenāha ‘‘yathā hī’’tiādi. Paññāti pakārehi jānātīti paññā. Paññavataṃ paññā purato hoti yonisomanasikārassa visesapaccayabhāvato, sahajātādhipatīsu ca ukkaṭṭhabhāvato. Sirīti sobhaggaṃ. Sataṃ dhammā saddhādayo, anvāyikāti anugāmino. Īsābaddhā hotīti hirisaṅkhātaīsāya baddhā hoti , paññāya kadāci appayogato manosīsena samādhi idha vuttoti āha ‘‘manosaṅkhātassa samādhiyottassā’’ti. Samaṃ upanetvā bandhitvā baddharajjukattā samādhiyottaṃ. Ekato gamananti līnaccāraddhasaṅkhātaṃ ekapassato gamanaṃ vāreti. Majjhimāya vipassanāvīthiyā paṭipādanato kāyādīsu subhasukhaniccattabhāvavigamane paññāya visesapaccayā satīti vuttaṃ – ‘‘satiyuttā paññā’’ti tassā sativippayogāsabbhāvato. Santatighanādīnaṃ ayaṃ viseso – purimapacchimānaṃ dhammānaṃ nirantaratāya ekībhūtānaṃ viya pavatti santatighanatā, ekasamūhavasena ekībhūtānamiva pavatti samūhaghanatā, dubbiññeyyakiccabhedavasena ekībhūtānamiva pavatti. Kiccaghanatā, ekārammaṇavasena ekībhūtānamiva pavatti ārammaṇaghanatā. Sabbesaṃ, sabbāni vā kilesānaṃ mūlasantānakāni sabba…pe… santānakāni. Anuppayogo hi attho. Padāletīti bhindati samucchindati. Sā ca kho ‘‘padāletī’’ti vuttā lokuttarāva paññā anusayappahānassa adhippetattā. Santatighanādibhedanā pana lokiyāpi hoti vipassanāvasena ghanavinibbhogassa nipphādanato. Tenāha ‘‘itarā pana lokikāpi siyā’’ti.

Hirīyatīti lajjati, jigucchatīti attho. Tasmā ‘‘pāpakehi dhammehī’’ti nissakkavacanaṃ daṭṭhabbaṃ, hetumhi vā karaṇavacanaṃ. Ottappampi gahitameva, na hi lajjanaṃ nibbhayaṃ pāpabhayaṃ vā alajjanaṃ atthīti. Rukkhalaṭṭhīti rukkhadaṇḍo. Tena padesena kasanato visesato naṅgalanti vuccatīti āha ‘‘īsā yuganaṅgalaṃ dhāretī’’ti. Kāmaṃ paññārahitā hirī atthi, hirirahitā pana paññā natthevāti āha ‘‘hiri…pe… abhāvato’’ti. Sandhiṭṭhāne kampanābhāvato acalaṃ. Thirabhāvena asithilaṃ. Hiripaṭibaddhapaññā paṭipakkhavasena ca asithilabhāvena ca acalā asithilāti āha ‘‘abbokiṇṇā ahirikenā’’ti. Nāḷiyā minamānapuriso viya ārammaṇaṃ munāti paricchedato jānātīti mano. Manosīsenāti manaso apadesena. Taṃsampayuttoti iminā kuntasahacaraṇato puriso kunto viya manasahacaraṇasamādhi ‘‘mano’’ti vuttoti dasseti. Sārathināti kassakena. So hi idha balībaddānaṃ sāraṇato pācanato ‘‘sārathī’’ti adhippeto. Ekābandhananti ekābaddhakaraṇaṃ. Sakakicceti sakakiccena yutte. Tena hi īsādīsu yathārahaṃ bandhitvā ekābaddhesu katesu naṅgalesu kiccaṃ ijjhati, no aññathāti taṃ ‘‘sakakicce paṭipādetī’’ti vuttaṃ. Avikkhepasabhāvenāti attano avikkhepasabhāvena . Bandhitvāti sahajātādipaccayabhāvena attanā sambandhitvā. Sakakicceti hirīādīhi yathāsakaṃ kattabbe kicce.


我来直译这段巴利文：
与观慧俱的道慧是所意,因是为不死果的耕作故。观慧及慧,二种慧成为近依因殊胜性故。故说"因如"等。以诸相知故为慧。有慧者慧在前,因如理作意为殊胜缘,于俱生增上中为最上故。"吉祥"即妙好。"善人法"即信等,"随行"即随从。"系辕"即系于名为惭的辕,因慧有时无用故以意为首说定在此,故说"名为意的定绳"。平等引导系绑故为定绳。"一起行"即阻止昏沉掉举称为一边行。因引导中道观道路,于身等离净乐常我性,慧为念的殊胜缘故说"与念相应慧",因彼不离念故。相续密、等密的差别是:前后法无间而如一性转起为相续密,如以一聚而一性转起为聚密,如以难知作用差别而一性转起为作用密,如以一所缘而一性转起为所缘密。一切或一切烦恼根相续为一切...相续。因无不用义。"穿破"即破断灭。彼说"穿破"唯是出世间慧,因意为断随眠故。但相续密等分别亦是世间,因依观达成密分别故。故说"其他亦可为世间"。
"惭"即羞耻,意思是厌恶。故"由恶法"应见离格,或为因的具格。已摄取愧,因无羞耻无畏或无恶畏之羞耻故。"木棍"即木杆。因以彼处耕作故特称为犁,故说"辕轭犁持"。虽无慧有惭,但无惭无慧故说"惭...无故"。因连接处无动摇故不动。以坚固性不松。因惭系慧及对治性不松性故不动不松,故说"不杂以无惭"。如以升量者,如是以界限知所缘故为意。"以意为首"即以意为名。"与彼相应"由此显示如与长矛俱行者说为长矛,如是与意俱行定说为"意"。"御者"即农夫。因彼于此处驱使牛故意为"御者"。"一系"即作一系。"于自作用"即系于自作用。因于此以辕等适当系缚作一系的犁中作用成就,不以其他故,彼说"令于自作用成就"。"以无散乱自性"即以自无散乱自性。"系"即以俱生等缘性与自相系。"于自作用"即于惭等各自应作作用。


Cirakatādimatthanti cirabhāsitampi atthaṃ. Sarati anussarati kāyādiṃ asubhādito nijjhāyati. Phāletīti padāleti. Pājenti gamentīti taṃ pājanaṃ. Idha imasmiṃ sutte ‘‘pācana’’nti vuttaṃ ja-kārassa ca-kāraṃ katvā. Phālapācananti imamatthaṃ dassetuṃ ‘‘yathā hi brāhmaṇa…pe… satī’’ti vuttaṃ. Idāni tamatthaṃ vitthārato dassento ‘‘tattha yathā’’tiādimāha. Naṅgalaṃ anurakkhati bhijjanaphālanato. Purato cassa gacchatīti assa naṅgalassa kassane bhūmiyā vilikhane purato gacchati pubbaṅgamā hoti. Gatiyoti pavattiyo. Samanvesamānāti saraṇavasena gavesamānā. Ārammaṇe vā kāyādike upaṭṭhāpayamānā asubhādivasena paññānaṅgalaṃ rakkhati. Sabhāvāsabhāvūpagame phālo viya naṅgalassa ‘‘ārakkhā’’ti vuttā ‘‘sabbānatthato sati rakkhatī’’ti katvā. Tathā hesā ārakkhapaccupaṭṭhānā. Cirakatacirabhāsitānaṃ asammussanavasena sati paññānaṅgalassa purato hotīti vatvā tassa puratobhāvaṃ dassetuṃ ‘‘sati…pe… no pamuṭṭhe’’ti āha. Satipariciteti satiyā paṭṭhāpite. ‘‘Upaṭṭhāpite’’tipi pāṭho, ayamevattho. Saṃsīdituṃ na detīti sakiccakiriyāya saṃsīdanaṃ kātuṃ na deti. Kosajjasaṅkhātaṃ saṃsīdanaṃ kosajjasaṃsīdanaṃ.

Pātimokkhasaṃvarasīlaṃ vuttaṃ kāyikavācasikasaṃyamassa kathitattā. Āhāre udare yatoti paribhuñjitabbaāhāre saṃyatabhāvadassanena paribhuñjitabbatāya catūsupi paccayesu saṃyatabhāvo dīpitoti āha ‘‘āhāramukhenā’’tiādi. Saṃyatabhāvo cettha paccayahetu anesanābhāvoti vuttaṃ ‘‘nirupakkilesoti attho’’ti. Bhojanasaddo āhāraparibhoge niruḷhoti katvā vuttaṃ ‘‘bhojane mattaññutāmukhenā’’ti. Paribhuñjanaṭṭhena pana bhojanasaddamukhenāti vutte adhippetattho labbhateva. Tenāti kāyaguttātiādivacanena. Na vilumpantīti ‘‘dīpetī’’ti padaṃ ānetvā sambandho.

Dvīhākārehīti adiṭṭhādīnaṃ adiṭṭhādivasena diṭṭhādīnañca diṭṭhādivasenāti evaṃ dvippakārehi. Avisaṃvādanaṃ avitathakathanaṃ. Chedanaṃ mūlappadese nikantanaṃ. Lunanaṃ yattha katthaci chedanaṃ. Uppāṭanaṃ ummūlanaṃ. Asitenāti dattena, lāyitenāti attho. Visaṃvādanasaṅkhātānaṃ tiṇānaṃ, aṭṭhannaṃ anariyavohārānanti attho. Yathābhūtañāṇanti nāma rūpaparicchedakañāṇaṃ. Saccanti veditabbaṃ aviparītavuttikattā ‘‘chedakaṃ’’ chindanakaṃ. Niddānanti niddāyakaṃ. Idameva saccaṃ moghamaññanti diṭṭhi ‘‘diṭṭhisacca’’nti vuccati. Dvīsu vikappesūti bhāvakattusādhanavasena dvīsu vikappesu. ‘‘Niddāna’’nti upayogavaseneva attho.

Sīlameva ‘‘soracca’’nti vuttaṃ ‘‘pāṇātipātādīhi suṭṭhu oratassa kamma’’nti katvā. Saṅkhāradukkhādīnaṃ abhāvato sundarabhāvato sundare nibbāne ārammaṇakaraṇavasena ratattā surato, arahā. Tassa bhāvo soraccaṃ, arahattaṃ. Appamocanameva accantāya pamocanaṃ na hoti.


我来直译这段巴利文：
"久作等义"即久说义。忆念、随念、以不净等观察身等。"破"即穿破。"驱使行走"即彼驱使。此中此经说"策励",以"ca"音代"ja"音。"犁头策"为显示此义故说"如婆罗门...念"。今为详细显示彼义故说"此中如"等。守护犁免于破坏。"在其前行"即于彼犁耕作划地时在前行,为前导。"趣"即转起。"寻求"即以忆念方式寻求。或于所缘身等以不净等方式现起守护慧犁。如犁头对犁,以趣入自性非自性说为"守护",因"念从一切非义守护"故。如是彼确实以守护为现前。以不忘久作久说故,念在慧犁前,为显示彼在前性故说"念...非忘"。"念习"即以念建立。"建立"亦为读法,此即其义。"不令沉没"即不令于自作用作沉没。懈怠称为沉没为懈怠沉没。
说别解脱律仪戒因说身语防护故。"于食中腹节量"以显示于应食用食中节量性故,显示于四资具中节量性,故说"以食门"等。此中节量性即无资具因寻求过失故说"无染污意"。因食字成立于食受用故说"以饮食知量为门"。但依受用义说食字为门时亦得所意义。以"彼"即以身护等言。"不掠夺"即引"显示"字连结。
"以二行相"即未见等依未见等及已见等依已见等如是二种行相。"不欺诳"即不说虚妄。"断"即在根本处割。"刈"即在任何处割。"拔"即连根拔。"以刀"即以镰,意为收割。"欺诳称为草"即八非圣言。"如实智"即名色分别智。应知"谛"因无颠倒行故,"能断"即能割。"令睡眠"即令睡眠。"唯此谛余虚妄"见称为"见谛"。"于二分别"即依状态、作者成就二分别。"令睡眠"唯依受格义。
说戒即"柔和",因由杀生等善远离业故。因无行苦等故,因善美故,因以所缘方式乐于善美涅槃故为善乐者,阿罗汉。彼之状态为柔和性,阿罗汉性。不解脱即不成为究竟解脱。


Yadaggena vipassanāya paññāya taṃsahagatavīriyassa ca naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo ca, tadaggena tato puretaraṃ pavattapaññāvīriyapāramīnaṃ naṅgaladhorayhatā, tathāpavattakusalabhāvanāya ca kasibhāvo veditabboti dassento ‘‘yathā hī’’tiādimāha. Dhuraṃ vahatīti dhorayhaṃ. Yathāvuttaṃ ghananti asmimānādibhedaṃ ghanaṃ. Vahitabbā ādibhūtā dhurā etesaṃ atthīti dhurā, purimadhuravāhakā. Taṃmūlakā aparaṃ dhuraṃ vahantā dhorayhā. Dhurā ca dhorayhā ca dhuradhorayhaṃ ekattavasena. Vahantanti kasanena pavattantaṃ.

Kāmayogādīhi yogehi khemattā anupaddavattā. Taṃ nibbānaṃ adhikicca uddissa. Vāhīyati vipassanāya sahagataṃ. Abhimukhaṃ vāhīyati maggapariyāpannaṃ. Khettakoṭinti khettamariyādaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe upādāya vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe upādāya vuttaṃ. Sabbakilese avasiṭṭhasabbakilese pajahantaṃ anivattantaṃ gacchati puna pahātabbatāya abhāvato. Anivattantanti na nivattantaṃ, yathā nivattanaṃ na hoti, evaṃ gacchatīti attho. Tenāha ‘‘nivattanarahita’’ntiādi. Etaṃ pana tava dhuradhorayhaṃ.

Evamesā kasīti yathāvuttassa paccāmasanaṃ. Tenāha ‘‘nigamanaṃ karonto’’ti. Vuttasseva hi atthassa puna vacanaṃ. Paññānaṅgalena satiphālaṃ ākoṭetvāti paññāsaṅkhātena naṅgalena saddhiṃ satiphālassa ekābaddhabhāvakaraṇena ākoṭetvā. Kaṭṭhāti ettha ‘‘kasī’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘kaṭṭhā kasī’’ti. Kammapariyosānanti yathāvuttakasikammassa pariyosānabhūtaṃ. Yadipi pubbe ‘‘paññā me yuganaṅgala’’ntiādinā attuddesikavasenāyaṃ amatapphalā kasi dassitā, mahākāruṇikassa pana bhagavato desanā sabbassapi sattanikāyassa sādhāraṇā evāti dassento ‘‘sā kho panesā’’tiādimāha.

Divaseyevāti taṃdivase eva. Ādimāhāti ettha ādi-saddena kathāpariyosāne pāṭhapadeso gahitoti tadaññaṃ ‘‘evaṃ vutte’’tiādipāṭhaṃ sandhāya ‘‘tato parañcā’’ti āha.

Kasibhāradvājasuttavaṇṇanā niṭṭhitā.

2. Udayasuttavaṇṇanā



我来直译这段巴利文：
为显示:因观慧及与彼俱行精进为犁牛,如是转起善修为耕作,如是应知在彼之前转起的慧精进波罗蜜为犁牛,如是转起善修为耕作故说"因如"等。"担负重担"为牛。"如所说密"即我慢等差别密。"有担负最初重担"为重担者,即先前担负重担者。依彼为根担负后重担为牛。重担及牛为重担牛,以一性。"负担"即以耕作转起。
因离欲轭等诸轭故为安稳,无障难故。"彼"即涅槃,关于、为了。"被运"即与观俱行。"向前被运"即道摄。"田界"即田边际。"见一处"即与见俱生一处及断一处。"粗"即依上道所断说,否则见所断亦比第二道所断粗故。"俱细"即成细。此依下道所断说。"一切烦恼"即舍一切剩余烦恼,不回转而去因无再应断性故。"不回转"即不转回,意思是如何不成回转如是而去。故说"离回转"等。此是汝重担牛。
"如是此耕作"即所说的重述。故说"作结论"。因是已说义的再说。"以慧犁击念犁头"即以名为慧的犁与念犁头作一系而击。"难"此中应带入"耕作"字相连为"难耕作"。"业终"即如所说耕作业的终点。虽然先前以"慧为我轭犁"等自指方式显示此不死果耕作,但大悲世尊的说法是一切有情类共同故,为显示此故说"但彼"等。
"即日"即彼日。"说始"此中以"始"字摄取谈话终了经文部分,故关于其他"如是说"等经文说"其后"。
耕婆罗豆婆遮经注释竟。
2. 优陀耶经注释

198.Etaṃ vuttanti ‘‘odanena pūresī’’ti etaṃ vacanaṃ vuttaṃ. ‘‘Gahetuṃ samattho nāma nāhosīti bhagavato adhiṭṭhānabalenā’’ti vadanti. Taṃ brāhmaṇaṃ vinetukāmatāya kira bhagavā tathā akāsi.

Upārambhabhayenāti parūpavādabhayena. Avatvāva nivatto ‘‘abbhāgatopi pāsaṇḍo vācāmattenapi na pūjetabbo’’ti brāhmaṇadhamme vuttattā. Pakkantoti brāhmaṇassa dhammaṃ avatvā pakkanto brāhmaṇassa na tāva ñāṇaṃ paripakkanti. Etaṃ vacanaṃ…pe… magamāsi ‘‘punappunañceva vapanti bīja’’ntiādinā dhammaṃ kathetuṃ avassaṃ ākaṅkhanto. Pakārato kassatīti pakaṭṭhako, rasataṇhāya pakaṭṭhoti attho. Tenāha ‘‘rasagiddho’’ti.

‘‘Punappunañceva vapanti bīja’’nti imaṃ desanaṃ ārabhīti sambandho. Bījanti ca iti-saddo nidassanattho vā. Tena avayavena samudāyaṃ nidasseti. Osakkasīti saṅkocasi. Vuttanti vapanaṃ kataṃ. Tasmā vuttaṃ ‘‘alamettāvatā’’ti. ‘‘Vassitvā’’ti vuṭṭhiṃ pavattetvā.

Desanā…pe… dasseti brāhmaṇena vuttaṃ ayuttavacanaṃ parivaṭṭentopi divase divase bhikkhācariyā nāma bhikkhūnaṃ kāyagatā vuttīti. Khīraṃ hatthena nayantīti vā khīranikā. Kilamatīti taṃtaṃkiccakaraṇavasena khijjati. Phandatīti anatthasamāyogavasena vipphandati. Apunabbhavāyāti āyatiṃ anuppattiyā. Maggo nāmāti upāyo nāma nibbānaṃ, tasmiṃ laddhe punabbhavābhāvato. ‘‘Punappuna’’nti vacanaṃ upādāya bījavapanādayo punappunadhammā nāma jātāti āha ‘‘soḷasa punappunadhamme desentenā’’ti.

Udayasuttavaṇṇanā niṭṭhitā.

3. Devahitasuttavaṇṇanā



我来直译这段巴利文：
"此说"即说"以饭填满"此语。说"因世尊决意力故名为不能取"。据说世尊为调伏彼婆罗门故如是作。
"因呵责怖"即因他人诽谤怖。不说而离去,因婆罗门法中说"即使来者是外道也不应以语而供养"故。"离去"即不对婆罗门说法而离去因婆罗门智尚未成熟故。"此语...去"因必定期望以"再再播种"等说法。"殊胜耕作者"即殊胜耕作,意为对味贪殊胜故。故说"贪味者"。
与"再再播种"此说开始相连。"种"之"及"字为显示义。以彼部分显示全体。"退缩"即畏缩。"播"即作播种。故说"止于此"。"雨"即降雨。
"说法...显示"因即使转变婆罗门所说不当语,日日乞食即是比丘们身行活命故。"牛乳者"即以手引牛乳者。"疲劳"即依作彼彼事而疲惫。"动摇"即依会遇非义而扰动。"为不再有"即为未来不生。"名为道"即名为方便涅槃,因得彼故无再有。依"再再"语,种子播种等成为再再法故说"说十六再再法"。
优陀耶经注释竟。
3. 天喜经注释

199.Udaravātehīti vātakatavijjhanatodanādivasena aparāparaṃ vattamānehi udaravātehi, tassa vā vikārehi. Nibaddhupaṭṭhākakāle pana dhammabhaṇḍāgārikova. Araññanti bhagavato bhikkhūnañca vasanaṭṭhānabhūtaṃ tapovanaṃ. Taṃ niddhūmaṃ hoti udakatāpanassapi akaraṇato. Tasmāti yasmā tassa uṇhodakavikkiṇanacariyāya jīvikākappanaṃ hoti, tasmā.

Vattametaṃ tassa patikāratthaṃ parikathādīnampi kātuṃ labbhanato. Idāni tattha kāraṇampi savisayaṃ dassetuṃ ‘‘vaṇṇaṃ hī’’tiādi vuttaṃ. Bhagavā hi āyasmato upavāṇassa devahitabrāhmaṇassa taṃ sambhāvitaṃ bhavissati tikicchāpaṭiyattaṃ, tāya ca attano rogassa vūpasamanaṃ, tappasaṅgena ca devahitabrāhmaṇo mama santikaṃ āgantvā dhammassavanena saraṇesu sīlesu ca patiṭṭhahissatīti sabbamidaṃ ñatvā evaṃ ‘‘iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī’’ti avoca. Āgamanīyappaṭipadaṃ pubbabhāgappaṭipadaṃ pubbabhāgappaṭipattiṃ kathetuṃ vaṭṭati anuttarimanussadhammattā. Sadevakena lokenāti anavasesato lokassa gahaṇaṃ. Phalavisesākaṅkhāya pūjetabbāti pūjanīyā, te eva idha ‘‘pūjaneyyā’’ti vuttā. Tathā ādarena pūjetabbatāya sakkāriyā, ā-kārassa rassattaṃ, ri-saddassa ca re-ādesaṃ katvā ‘‘sakkareyyā’’ti vuttaṃ. ‘‘Apacayeyyā’’ti vattabbe ya-kāralopaṃ katvā ‘‘apaceyyā’’ti vuttaṃ. Tesanti sadevakena pūjaneyyādīnaṃ. Haritunti netuṃ.

Ettakenapīti upasaṅkamanādinā ettakena appamattakenapi katavattena ayaṃ kitti…pe… somanassajāto.

Yajamānassāti deyyadhammaṃ dentassa. Dakkhiṇāya ijjhanaṃ nāma vipulaphalabhāvoti āha ‘‘mahapphalo hotī’’ti. Viditanti paṭividdhapaccakkhakataṃ. Ājānātīti vutthabhavādiṃ pariyādāya jānāti paṭivijjhati. Jānitvāti cattāri saccāni maggapaṭipāṭiyā paṭivijjhitvā. Aggappattatāya katakiccataṃ patto. Brāhmaṇena attanā kato kāro ca bhagavato eva paccupaṭṭhātīti taṃ dassento ‘‘iminā khīṇāsave yajanākārena yajantassā’’ti vuttaṃ.

Devahitasuttavaṇṇanā niṭṭhitā.

4. Mahāsālasuttavaṇṇanā



我来直译这段巴利文：
"腹风"即由风作刺痛压迫等方式反复转起的腹风,或彼之变异。但在固定侍者时期是法藏师。"林"即成为世尊及比丘们住处的苦行林。彼无烟因不作热水故。"因此"即因彼以卖热水行为营生故。
此是义务因能为彼回报故得作暗示等。今为显示此中有因及境界故说"实因"等。世尊知此一切:对具寿优波摩那,天喜婆罗门将有彼尊敬,医疗准备,以彼平息自己病,因此因缘天喜婆罗门来到我处,以闻法住立于归依戒中,故如是说"来,优波摩那,你知道热水"。应说来道、前分道、前分行,因非上人法故。"以天世间"即无余摄取世间。因期待果殊胜故应供养为"应供",此中说为"应供"。如是因应以恭敬供养故为"应敬",作"ā"音短,以"re"代"ri"音说为"应敬"。应说"应尊敬"而省略"ya"音说为"应尊"。"彼等"即天世间应供等。"取"即引导。
"仅以此"即以亲近等如是小量作义此赞叹...生喜。
"祭祀者"即施舍施物者。供养成就即是大果性故说"成大果"。"已知"即已证已现前。"了知"即超越已有等而知、通达。"已知"即依道次第通达四谛。因达最上故成就作应作。婆罗门自作事现前于世尊故,为显示此说"以此祭祀漏尽者之祭祀行相"。
天喜经注释竟。
4. 大富者经注释;

200. Yasmā tassa brāhmaṇassa anissayassa jiṇṇabhāvena visesato kāyo lūkho jāto, jiṇṇapilotikakhaṇḍehi saṅghaṭitaṃ pāvuraṇaṃ, tasmā ‘‘lūkhapāvuraṇo’’ti padassa ‘‘jiṇṇapāvuraṇo’’ti attho vutto. Pāṭiyekkanti puttesu ekameko ekamekāya vācāya visuṃ visuṃ.

Sampucchanaṃ nāma idha sammantananti āha ‘‘saddhiṃ mantayitvā’’ti. Nandissanti abhinandiṃ. Atītatthe hi idaṃ anāgatavacanaṃ. Tenāha ‘‘nandijāto…pe… ahosi’’nti. Bhussantāti nibbhussanavasena ravantā.

Vayogatanti pacchimavayaṃ upagataṃ. So pana yasmā purime dve vaye atikkamavasena gato. Pacchimaṃ ekadesato atikkamanavasena, tasmā vuttaṃ – ‘‘tayo vaye gataṃ atikkantaṃ pacchimavaye ṭhita’’nti.

Nipparibhogoti jiṇṇabhāvena javaparakkamahāniyā aparibhogo na bhuñjitabbo. Khādanā apanīyatīti yavasaṃ adadantā tato nīharanti nāma. Theroti vuḍḍho.

Anassavāti na vacanakarā. Appatissāti patissayarahitā. Avasavattinoti na mayhaṃ vasena vattanakā. Sundarataroti upatthambhakāribhāvena sundarataro.

Puratoti upatthambhakabhāvena purato katvā. Udake patiṭṭhaṃ labhati tattha patiṭṭhato thirapatiṭṭhabhāvato. Addhapatiṭṭho hi daṇḍo daṇḍadharapurisassa patiṭṭhaṃ labhāpeti.

Brāhmaṇiyoti attano brāhmaṇiyo. Pāṭiyekkanti ‘‘asukassa gehe asukassa gehe’’ti evaṃ uddesikaṃ katvā visuṃ visuṃ. Mā niyyādehi, amhākaṃ ruccanaṭṭhānamevāti tava puttānaṃ gehesu yaṃ amhākaṃ ruccanaṭṭhānaṃ. Tatthameva gamissāmāti sabbesampi etesaṃ anuggahaṃ kātukāmo bhagavā evamāha.

Tato paṭṭhāyāti sotāpattiphalapaṭilābhato paṭṭhāya. Yadatthaṃ mayaṃ imassa brāhmaṇassa mahāsampattidānādinā anuggaho kato, so cassa puttaparijanassapi attho siddhoti satthā na sabbakālaṃ tassa brāhmaṇassa puttānaṃ gehaṃ agamāsi, te eva pana kālena kālaṃ satthu santikaṃ gantvā yathāvibhavaṃ sakkārasammānaṃ akaṃsūti adhippāyo.

Mahāsālasuttavaṇṇanā niṭṭhitā.

5. Mānatthaddhasuttavaṇṇanā

201.Mānenathaddhoti ‘‘ayaṃ kho’’tiādinā paggahitena mānena thaddho bajjhitacitto thaddhaayosalāko viya kassacipi anonato. Na kiñci jānāti loke paṭisanthāramattassapi ajānanato.

Abbhutavittajātāti sañjātaabbhutavittā. Vittaṃ vittīti ca tuṭṭhipariyāyā. Abhūtapubbāyāti yā tassā parisāya vitti tadā bhūtā, sā ito pubbe abhūtā. Tenāha ‘‘abhūta…pe… samannāgatā’’ti. Assa puggalassāti anena puggalena. Apacitāti paramanipaccena pūjanīyasāmaññato tattha attano pakkhipanaṃ idha desanākosallaṃ.

Mānatthaddhasuttavaṇṇanā niṭṭhitā.

6. Paccanīkasuttavaṇṇanā

202.‘‘Sabbaṃ seta’’nti kenaci vutte tassa paccanīkaṃ karontasseva assa brāhmaṇassa. Vinetvāti vināsetvā. Suṇātīti atthoti ‘‘suṇātī’’ti kiriyāpadaṃ āharitvā gāthāya attho veditabbo ‘‘jaññā subhāsita’’nti vuttattā. Na hi asutvā desitaṃ jānituṃ sakkonti.

Paccanīkasuttavaṇṇanā niṭṭhitā.

7. Vanakammikasuttavaṇṇanā



我来直译这段巴利文：
因彼婆罗门无依靠,以老龄性身特别粗陋,以破旧布片缝制覆衣,故说"粗覆衣"字义为"破旧覆衣"。"个别"即对诸子一一以一一语分别分别。
此中协商称为商议故说"共同商议"。"将欢喜"即已欢喜。此是过去义的未来语。故说"生喜...成"。"吠叫"即以吠叫方式吼叫。
"年龄到"即到后年。彼因超越前二龄以超越方式去,后龄以部分超越方式,故说"经过三龄,超越住于后龄"。
"无受用"即因老龄性失速力而无受用,不可受用。"从食中除去"即不给麦草,名为从彼驱出。"长老"即老者。
"不听从"即不听话。"不顺从"即无顺从。"不随意"即不随我意行事。"更好"即以扶持性更好。
"前"即以扶持性置于前。"得水立"因在彼立故得坚立。因半立故杖使持杖者得立。
"婆罗门妻"即自己婆罗门妻。"个别"即作"某某家某某家"如是指定分别分别。"勿分配,我们喜欢处"即你儿子家中我们喜欢处。"即往彼处"世尊欲对彼等一切作摄受故如是说。
"从彼起"即从得预流果起。我们对此婆罗门以施大财等作摄受,彼及儿子眷属义已成就故,导师不常往彼婆罗门儿子家,但彼等时时来世尊处如力作恭敬尊重,此是意趣。
大富者经注释竟。
5. 慢强经注释
201.以"此确"等所生慢而强,心系缚如强铁棒不向任何人低头。不知任何因于世不知简单问候故。
"生未有喜"即生起不曾有喜。喜欢即喜之同义词。"未曾有"即其众喜今有,此前未有。故说"未曾...具足"。"此人"即由此人。"尊敬"即以最胜恭敬称为应供,于此投入自己是此说善巧。
慢强经注释竟。
6. 反对经注释
202.当有人说"一切白"时,此婆罗门即作彼反对。"调伏"即灭除。"听"为义,因说"应知善说"故应引入"听"动词了知偈义。因不听闻不能知所说故。
反对经注释竟。
7. 林作经注释

203. Vanakamme niyutto, kiriyamānena vanakammaṃ etassa atthīti vanakammiko. Imasmiṃ vanasaṇḍeti imasmiṃ evaṃmahante vanasaṇḍe. Na me vanasmiṃ karaṇīyamatthi yathā, ‘‘brāhmaṇa, tuyha’’nti adhippāyo. Itaraṃ pana yaṃ mahākilesavanaṃ, taṃ maggañāṇapharasunā samādhimayasilāyaṃ sunisitena sabbaso ucchinnamūlaṃ, tato eva nibbanatho nikkilesagahano. Vivekābhiratiyā ekako abhirato paṭipakkhavigamena. Tenāha ‘‘aratiṃ…pe… jahitvā’’ti.

Vanakammikasuttavaṇṇanā niṭṭhitā.

8. Kaṭṭhahārasuttavaṇṇanā

204.Dhammantevāsikāti kiñcipi dhanaṃ adatvā kevalaṃ antevāsikā. Tenāha ‘‘veyyāvaccaṃ katvā sippuggaṇhanakā’’ti. Gambhīrasabhāveti samantato dūrato gahanasacchannavipulatararukkhagacchalatāya ca, tadā himapiṇḍasinnabhāvena mayūrayānehi patiṭṭhātuṃ asakkuṇeyyatāya ca gambhīrabhāve.

Bahubheraveti bahubhayānake. Aniñjamānenāti itthambhūtatthe karaṇavacanaṃ. Atisundaraṃ vatāti evaṃ sante nāma araññe evaṃ niccalakāyo nisinno jhāyanto ativiya sundarañca jhānaṃ jhāyasīti vadati.

Accherarūpanti acchariyabhāvaṃ. Seṭṭhappattiyāti seṭṭhabhāvappattiyā.

‘‘Lokādhipatisahabyataṃ ākaṅkhamāno’’ti iminā brāhmaṇo lokādhipatisahayogaṃ pucchati, ‘‘kasmā bhava’’ntiādinā pana tadaññavisesākaṅkhaṃ pucchatīti āha ‘‘aparenapi ākārena pucchatī’’ti.

Kaṅkhāti taṇhā abhikkhaṇavasena pavattā. Anekasabhāvesūti rūpādivasena ajjhattikādivasena evaṃ nānāsabhāvesu ārammaṇesu. Assādarāgo lobho abhijjhāti nānappakārā. Sesakilesā vā diṭṭhimānadosādayo. Niccakālaṃ avassitā sattānaṃ avassayabhāvattā. Pajappāpanavasenāti pakārehi taṇhāyanavasena. Nirantāti antarahitā niravasesā.

Anupagamanoti anupādāno. Sabbaññutaññāṇaṃ dīpeti, tassa hi vasena eva nānāsabhāvesu bhagavā samantacakkhunā passatīti ‘‘sabbe…pe… dassano’’ti vuccati. Arahattaṃ sandhāyāha, tañhi nippariyāyato ‘‘anuttara’’nti vuccati.

Kaṭṭhahārasuttavaṇṇanā niṭṭhitā.

9. Mātuposakasuttavaṇṇanā

205.Itoti manussattabhāvato. Paṭigantvāti abhigantvā. Sagge hi nibbattanto kammaphalena dhammatāvasena paṭisandhikālato paṭṭhāya abhirativasena abhiramati eva nāmāti.

Mātuposakasuttavaṇṇanā niṭṭhitā.

10. Bhikkhakasuttavaṇṇanā

206. Virūpaṃ gandhaṃ pasavatīti visso, duggandho. Bāhitvāti attano santānato bahikatvā nīharitvā. Taṃ pana anavasesato pajahananti āha ‘‘aggamaggena jahitvā’’ti. Saṅkhāyati sammadeva paricchindati etāyāti saṅkhā, ñāṇanti āha ‘‘saṅkhāyāti ñāṇenā’’ti. Bhinnakilesattāti niruttinayena bhikkhusaddasiddhimāha.

Bhikkhakasuttavaṇṇanā niṭṭhitā.

11. Saṅgāravasuttavaṇṇanā



我来直译这段巴利文：
203."林作"即从事林作,有正在作的林作,故为林作者。"于此林丛"即于此如是大林丛。"我于林中无所作"意为"婆罗门,如你"。但其他大烦恼林,彼以于定所成石上善磨的道智斧完全断根,因此即无林荆无烦恼丛。以独处乐独一欢喜因离对治。故说"舍弃...不乐"。
林作经注释竟。
204."法学徒"即不给任何财仅为学徒。故说"作服务而学艺者"。"深邃性"即因四周远处密覆庞大树丛藤及当时雪块湿润性,孔雀不能立足故深邃性。
"多可怖"即多恐怖。"不动"为处格中的作格。"太美好啊"即说在如此林中如是身不动而坐禅定,你禅定甚为美好。
"稀有形"即稀有性。"达最胜"即达最胜性。
以"欲世间主同伴性"此,婆罗门问世间主同伴合,以"何故尊"等问其他殊胜欲,故说"以另一方式问"。
"疑"即贪因数数转起。"种种性"即如色等,如内等如是种种性所缘。贪爱贪欲贪为种种。或余烦恼见慢瞋等。常时依止因为有情依止性。"以令渴望"即以种种贪爱方式。"无间"即断无余。
"不趣向"即不取著。显示一切智智,因依彼力世尊以普眼见种种自性故说"一切...见者"。说关于阿罗汉果,彼无譬喻说为"无上"。
持薪经注释竟。
9. 养母经注释
205."从此"即从人身。"重来"即再来。因生天者依业果自性从结生时起以欢喜力必定欢喜故。
养母经注释竟。
10. 乞者经注释
206."生不好香"为"恶臭",恶臭。"除去"即从自相续外作除去。彼则无余断故说"以最上道断"。"以思虑"即以此完全限定故为思虑,智,故说"以思虑即以智"。"破烦恼故"以语源法说比丘字成就。
乞者经注释竟。
11. 僧伽罗婆经注释

207.Paccetīti pattiyāyati saddahati. Tathābhūto ca tamatthaṃ nikāmento nāma hotīti vuttaṃ ‘‘icchati patthetī’’ti. Sādhu, bhanteti ettha sādhu-saddo āyācanattho, na abhinandanatthoti ‘‘āyācamāno āhā’’ti vatvā āyācane kāraṇaṃ dassento ‘‘therassa kirā’’tiādimāha. Udakasuddhiko na ekaṃsena apāyūpago, laddhiyā pana sāvajjakilesabhūtabhāvato āyācati. Aññaṃ kāraṇaṃ apadisanto ‘‘apicā’’tiādimāha. Phalabhūto attho etassāti atthavasaṃ, kāraṇanti āha ‘‘atthānisaṃsaṃ atthakāraṇa’’nti. Papañcasūdaniyaṃ pana phaleneva araṇīyato attho, kāraṇanti katvā ‘‘attho eva atthavaso, tasmā dve atthavaseti dve atthe dve kāraṇānī’’ti vuttaṃ.

Saṅgāravasuttavaṇṇanā niṭṭhitā.

12. Khomadussasuttavaṇṇanā

208. Evaṃladdhanāmaṃ piṇḍāya pāvisīti yojanā. Evamevanti kenaci animantitena sayameva upasaṅkamante. Aphāsukadhātukanti ayuttarūpaṃ. Sabhādhammanti sabhāya caritabbaṃ cārittadhammaṃ. Asañcāletvāti āsanato avuṭṭhāpetvā. Ujukameva āgacchati lokagganāyako bhagavā sabbasattuttamo attano uttaritarassa abhāvato lokassa apacitiṃ na dasseti. Ye sabbaso saṃkilese pajahanti, teva paṇḍite ‘‘santo’’ti dasseti ‘‘ete’’tiādinā.

Khomadussasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Brāhmaṇasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

8. Vaṅgīsasaṃyuttaṃ

1. Nikkhantasuttavaṇṇanā

209.Āḷaviyanti āḷavinagarasamīpe. Aggacetiyeti gotamakacetiyādīhi uttamacetiye. Taṃ kira bhūmirāmaṇeyyakabhāvena manuññatāya padhānayuttatādisampattiyā ca itaracetiyehi seṭṭhasammataṃ. Kappattherenāti ‘‘kappo’’ti gottato āgatanāmo thero, sahassapurāṇajaṭilānaṃ abbhantare ayaṃ mahāthero. Ohīnakoti theresu gāmaṃ piṇḍāya paviṭṭhesu vihāre eva avahīnako ṭhito. Tattha kāraṇamāha ‘‘vihārapālo’’tiādi. Samalaṅkaritvāti samaṃ alaṅkārena alaṅkaritvā. Kusalacittaṃ viddhaṃseti pavattituṃ appadānavasena. Etasminti etasmiṃ rāge uppanne. ‘‘Ekasmi’’nti vā pāṭho, ekasmiṃ visabhāgavatthuke rāge uppanne. Dhammo vāti mama citte uppajjanakato añño dhammo vā. Yena kāraṇena paro anabhiratiṃ vinodetvā idāneva abhiratiṃ uppādeyya, taṃ kāraṇaṃ kuto labbhāti yojanā, taṃ kāraṇaṃ natthīti attho, tassa abhāvakāraṇavacanaṃ.

Anagāriyanti agāravirahato anagāraṃ pabbajjā. Tattha niyuttattā anagāriyaṃ ka-kārassa ya-kāraṃ katvā, pabbajitanti attho. Ādhāvantīti hadayaṃ abhibhavitvā dhāvanti. Uggatānanti uḷārānaṃ puttā. Tenāha ‘‘mahesakkhā rājaññabhūtā’’ti. Uttamappamāṇanti sahassapalaṃ samantāti samantato. Parikireyyunti vijjheyyuṃ. Etasmā sahassāti yathāvuttā dhanuggahasahassato. Atirekatarā anekasahassā. Itthiyo olokanasitalapitaroditasare khipantiyo. Neva maṃ byādhayissanti neva maṃ nijjhāyissanti. ‘‘Byādhayissatī’’ti pāṭhoti vuttaṃ ‘‘cāletuṃ na sakkhissatīti attho’’ti. Dhamme samhīti sake santike patiṭṭhite sāsanadhamme. Tenāha ‘‘anabhiratiṃvinodetvā’’tiādi.

Magganti ‘‘maggo’’ti vattabbe liṅgavipallāsena vuttaṃ. Tenāha ‘‘so hi nibbānassa pubbabhāgamagggo’’ti.

Nikkhantasuttavaṇṇanā niṭṭhitā.

2. Aratisuttavaṇṇanā



我来直译这段巴利文：
207."信奉"即信任、相信。如是成为欲彼义故说"欲求期望"。"善哉,尊者"此中善哉字为祈请义,非随喜义故说"祈请说",为显示祈请因缘故说"长老确"等。水净者非定趣恶趣,但因见解有过失烦恼性故祈请。说"又"等显示其他因缘。"义利"即有义利果故为义利,因缘,故说"义利即义因"。但在《疑难度脱》中因以果而趣故为义,因缘,故说"义即义利,故二义利即二义二因"。
僧伽罗婆经注释竟。
12. 裘摩经注释
208.入已得此名的乞食,为连词。"如是"即不被任何人邀请而自来。"不适界"即不适当。"集会法"即应行于集会的行法。"不动"即不从座起。正直而来世间最上导世尊一切有情最上因无比自己更上故不示世间恭敬。"彼等"等显示完全断诸染者为智者"寂静"。
裘摩经注释竟。
第二品注释竟。
《显扬真义》相应部注释
婆罗门相应注释隐义显明竟。
8. 婆祇沙相应
1. 出离经注释
209."阿罗毗"即于阿罗毗城（今Alvī）附近。"最胜支提"即较瞿昙支提等为最胜支提。据说彼因地之可爱性悦意,及具足适于精勤等故,为较其他支提公认最胜。"迦波长老"即姓氏来名为迦波的长老,此大长老在千旧螺发外道中。"留下"即诸长老入村乞食时,留在寺中。说"守寺"等为其中因缘。"严饰"即以装饰平等装饰。"坏善心"即以不令转起方式。"于此"即于此贪生起。或读"于一",于一异性事贪生起。"法或"即于我心生起的其他法。连词为:因他除不乐现今生起乐的彼因从何得,意为彼因不存在,说彼不存在因。
"无家"即因离家故无家为出家。因专注于彼故无家,以"ya"音代"ka"音,意为出家者。"奔驰"即征服心而驰。"高贵"即高尚者子。故说"大威势王族"。"最大量"即千重。"遍"即从一切方。"射中"即穿透。"从此千"即从所说千弓手。"更多"即多千。"女人"即投注视冷笑哭泣声的女人们。"不能扰我"即不能思虑我。说"不能扰"读法,故说"意为不能动摇"。"于法中"即于自处住立教法中。故说"除不乐"等。
"道"即应说"道"而以性变化说。故说"彼为涅槃之前分道"。
出离经注释竟。
2. 不乐经注释

210.Vihāragarukokiresa theroti etena thero attano saddhivihārikaṃ vaṅgīsaṃ ovadituṃ anavasaro. Tena antarantarā tassa cittaṃ rāgo anuddhaṃsetīti dasseti. Sāsane aratinti sīlaparipūraṇe samathavipassanābhāvanāya ca anabhiratiṃ. Kāmaguṇesu ca ratinti pañcasu kāmakoṭṭhāsesu assādaṃ. Pāpavitakkanti kāmasaṅkappaṃ. Sabbākārenāti sabbe tadaṅgavikkhambhanasamucchindanākārena. Yathā mahantaṃ araññaṃ vanathanti, evaṃ mahantaṃ kilesavanaṃ ‘‘vanatha’’nti vuttaṃ.

Pathaviñca vehāsanti bhummatthe paccattavacanaṃ, tasmā pathaviyaṃ ākāse cāti attho. Tenāha ‘‘pathaviṭṭhita’’ntiādi. Jagatīti ca pathaviyā vevacanaṃ. Tenāha ‘‘antopathaviya’’nti. Parijīratīti sabbbaso jaraṃ pāpuṇāti. Samāgantvāti ñāṇena samāgantvāti attho. Tenāha ‘‘mutattāti viññātattabhāvā’’ti.

Paṭighapadena gandharasā gahitā ghānajivhānaṃ paṭihananavasena pavattanato. Mutapadena phoṭṭhabbārammaṇaṃ gahitaṃ mutvā gahetabbato. Na lippatīti na makkhīyati.

Saṭṭhi-saddo cha-saddena samānatthoti ‘‘saṭṭhinissitā’’ti padassa ‘‘chaārammaṇanissitā’’ti attho vutto. Puthū adhammavitakkāti rūpavitakkādivasena bahū nānāvitakkā micchāsaṅkappā. Janatāya niviṭṭhāti mahājane patiṭṭhitā. Tesaṃ vasenāti tesampi micchāvitakkānaṃ vasena. Na katthaci ārammaṇe. Kilesavaggagatoti kilesasaṅgaṇikaṃ upagato na bhaveyya, kilesavitakkā na uppādetabbāti attho. Duṭṭhullavacanaṃ kāmapaṭisaṃyuttakathā.

Dabbajātikoti dabbarūpo. Nepakkenāti kosallena. Nibbānaṃ paṭiccāti asaṅkhatadhātuṃ ārammaṇavasena paṭicca. Parinibbānakālanti anupādisesanibbānakālaṃ.

Aratisuttavaṇṇanā niṭṭhitā.

3. Pesalasuttavaṇṇanā

211.Etesanti etesaṃ mahallakānaṃ. Na pāḷi āgacchati appaguṇabhāvato. Na ca pāḷi upaṭṭhāti, ekāya pāḷiyā sati pāḷigatiyā tathā tathā upaṭṭhānampi nesaṃ natthīti vadati. Na aṭṭhakathāti etthāpi eseva nayo. Sithiladhanitāditaṃtaṃbyañjanabuddhiṃ ahāpetvā uccāraṇaṃ padabyañjanamadhuratā. Atikkamitvā maññati aññe bhikkhū. Hīḷanavasena abhibhavitvā paṭibhānasutena attānaṃ pasaṃsati sambhāveti. Mānassa pavattitāya sahajātanissayādipaccayadhammā taṃsahabhudhammā. Mānavasena vippaṭisārī ahuvā. Mā ahosīti yojanā. Vaṇṇabhaṇananti parehi kiriyamānaṃ guṇābhitthavaṃ. Akhiloti pañcacetokhilarahito. Nissesaṃ navavidhanti navavidhampi mānaṃ kassaci ekadesassapi asesato. Vijjāyāti aggamaggavijjāya. Accantameva samitatāya vūpasamitatāya samitāvī.

Pesalasuttavaṇṇanā niṭṭhitā.

4. Ānandasuttavaṇṇanā



我来直译这段巴利文：
210."此长老确实重视寺院"以此显示长老无暇教诫自己的同住者婆祇沙。因此他的心间或被贪动摇。"于教法不乐"即于戒圆满、止观修习不欢喜。"于欲功德乐"即于五欲分部中享味。"恶寻"即欲寻。"以一切行相"即以一切暂断、镇伏、断尽行相。如大林为"丛",如是大烦恼林说为"丛"。
"地及空"为处格主格语,故意为于地于空。故说"地立"等。"大地"为地之异名。故说"地内"。"衰老"即完全达老。"会合"即以智会合之义。故说"已感知即已知自体"。
以"对"字摄取香味,因依鼻舌相对而转起故。以"触"字摄取触所缘,因应触取故。"不染"即不污。
"六十"字与"六"字同义,故说"依六十"字义为"依六所缘"。"多非法寻"即依色寻等方式多种种寻为邪思惟。"人众住"即住立于大众。"依彼等"即依彼等邪寻。"于任何"所缘。"入烦恼群"即入烦恼群交,意为不应生起烦恼寻。"粗语"为关于欲的谈论。
"贤性"即贤形。"以明智"即以善巧。"缘涅槃"即所缘无为界。"般涅槃时"即无余依涅槃时。
不乐经注释竟。
3. 可爱经注释
211."彼等"即彼等长老。"经不来"因少功德故。"经不现",说即使有一经,依经之行相如是如是现前彼等也无。"无注释"于此也是此理。不失声软硬等各各音理解而诵为句音悦意。"超越想"即其他比丘。以轻视方式征服,以辩才闻赞叹称赞自己。因慢转起,俱生依等缘法为同伴法。因慢而生悔。连词为"勿生"。"说美"即他人所作功德赞叹。"无荒"即离五心荒。"九种无余"即九种慢也不留任何一分。"以明"即以最上道明。因究竟寂静故为寂静者。
可爱经注释竟。
4. 阿难经注释

212.Rāgoti ettha āyasmato vaṅgīsassa rāgassa uppattiyā kāraṇaṃ vibhāvetuṃ ‘‘āyasmā ānando’’tiādi vuttaṃ. Tanti ānandattheraṃ. Ārammaṇaṃ pariggahetunti kāyavedanādibhedaṃ ārammaṇaṃ satigocaraṃ. Asubhadukkhādito, rūpādiekekameva vā chaḷārammaṇaṃ aniccadukkhādito pariggaṇhituṃ paricchijja jānituṃ. Itthirūpārammaṇeti itthisantāne rūpasabhāve ārammaṇe.

Nibbāpananti nibbāpayati etenāti nibbāpanaṃ. Vipallāsenāti asubhe ‘‘subha’’nti vipallāsabhāvahetu. Rāgaṭṭhāniyanti rāguppattihetu. Iṭṭhārammaṇanti subhārammaṇaṃ. Ettha ca iṭṭhārammaṇasīsena tattha iṭṭhākāraggahaṇaṃ vadati. Tañhi vajjanīyaṃ. Paratoti avasavattanatthena aññato. Saṅkhārā hi ‘‘mā bhijjantū’’ti icchitāpi bhijjanteva, tasmā te avasavattittā paro nāma, sā ca nesaṃ paratā aniccadassanena pākaṭā hotīti vuttaṃ ‘‘parato passāti aniccato passā’’ti. Kāmaṃ vipassanā saṅkhāranimittaṃ na pariccajati saṅkhāre ārabbha vattanato, yesaṃ pana nimittānaṃ aggahaṇena animittāti gahituṃ arahati, taṃ dassetuṃ ‘‘niccādīnaṃ nimittāna’’ntiādi vuttaṃ. Salakkhaṇa-sāmaññalakkhaṇa-dassanavasena mānassa dassanābhisamayo, vipassanāya pahānābhisamayo. ‘‘Maggenā’’ti vadanti, maggeneva pana asammohato pariññāpaṭivedhavasena dassanābhisamayo, pahānapaṭivedhavasena pahānābhisamayo. Rāgādisantatāyāti rāgādīnaṃ samucchedavasena paṭippassaddhivasena vūpasametabbato santabhāvena.

Ānandasuttavaṇṇanā niṭṭhitā.

5. Subhāsitasuttavaṇṇanā



我来直译这段巴利文：
212."贪"此中为显示具寿婆祇沙生贪因缘故说"具寿阿难"等。"彼"即阿难长老。"摄取所缘"即身受等差别所缘为念境域。从不净苦等,或仅从色等六所缘一一从无常苦等摄取,限定了知。"于女色所缘"即于女身中色自性所缘。
"息灭"即以此息灭为息灭。"颠倒"即于不净"净"之颠倒性因。"贪处"即生贪因。"可意所缘"即净妙所缘。此中以可意所缘为首说于彼取可意相。彼实应避。"他性"即以不自在义为他。诸行即使欲"勿坏"也必定坏,故彼等因不自在名为他,彼等之他性以无常观显著故说"见他即见无常"。虽然毗婆舍那不舍行相因缘于行转起,但应以不取彼等相而可取为无相,为显示此说"常等诸相"等。以自相共相见方式为见现观,以毗婆舍那为断现观。说"以道",但唯以道由无痴遍知通达方式为见现观,由断通达方式为断现观。"贪等寂静"即因应以贪等断绝方式、止息方式寂灭故为寂静性。
阿难经注释竟。
5. 善说经注释;

213. Aṅgīyanti hetubhāvena āgamabhāvena avayavabhāvena vā ñāyantīti aṅgāni, kāraṇāni, avayavā vāti āha ‘‘aṅgehīti kāraṇehi, avayavehi vā’’ti. Viratiyo subhāsitavācāya pubbaṃ patiṭṭhitā hontīti musāvādāveramaṇiādayo tassā visesahetūti āha ‘‘musāvādā…pe… kāraṇānī’’ti. Yasmā ariyavohārā visesato cetanāsabhāvā, tasmā vacīsucaritasamudāyassa saccavācādayo aṅgabhūtāti āha ‘‘saccavacanādayo cattāro avayavā’’ti. Nissakkavacananti hetumhi nissakkavacanaṃ. Tenāha ‘‘samanuāgatā pavattā’’ti. Vācā hi tāya viratiyā sammā anurūpato āgatā pavattāti ‘‘samannāgatā’’ti vuccati. Karaṇavacananti sahayoge karaṇavacanaṃ. Tenāha ‘‘yuttā’’ti. Sahajātāpi hi cetanā yathāsamādinnāya viratiyā sammā anurūpato yuttāti vattuṃ arahati.

Samullapanavācāti saddavācā, sā vuccatīti vācā nāma. Viññatti pana vuccati etāyāti vācā nāma, tathā virati cetanāvācā. Na sā idha adhippetāti sā cetanāvācā viññattivācā viya idha imasmiṃ sutte na adhippetā ‘‘subhāsitā hotī’’ti vacanato. Tenāha ‘‘abhāsitabbato’’ti. Suṭṭhu bhāsitāti sammā ñāyena bhāsitā vacīsucaritabhāvato. Atthāvahatanti hitāvahakālaṃ pati āha. Kāraṇasuddhinti yonisomanasikārena kāraṇavisuddhiṃ. Dosābhāvanti agatigamanādidosābhāvaṃ. Rāgadosādivinimuttañhi taṃ bhāsato anurodhavirodhavivajjanato agatigamanaṃ dūrasamugghāṭitamevāti. Anuvādavimuttāti apavādavirahitā. Sabbākārasampattiṃ dīpeti, asati hi sabbākārasampatiyaṃ anuvajjatāpi.

Kiñcāpi pubbe dhammādhiṭṭhānā desanā āraddhā, puggalajjhāsayato pana puggalādhiṭṭhānāya…pe… vacanametaṃ. Kāmañcettha ‘‘aññataraniddosavacana’’nti avisesato vuttaṃ, ‘‘dhammaṃyeva bhāsatī’’tiādinā pana adhammadosādirahitāya vācāya vuccamānattā idhāpi subhāsitā vācā adhippetāti. ‘‘Subhāsitaṃyevā’’ti avadhāraṇena nivattitaṃ sarūpato dasseti ‘‘no dubbhāsita’’nti iminā. Tenāha ‘‘tasseva vācaṅgassa paṭipakkhabhāsananivāraṇa’’nti. Paṭiyogīnivattanattho hi eva-saddo, tena pisuṇavācāpaṭikkhepo dassito. ‘‘Subhāsita’’nti vā iminā catubbidhaṃ vacīsucaritaṃ gahitanti ‘‘no dubbhāsitanti iminā micchāvācappahānaṃ dīpetī’’ti vuttaṃ. Sabbavacīsucaritasādhāraṇavacanañhi subhāsitanti. Tena parabhedanādikaṃ asabbhādikañca bodhisattānaṃ vacanaṃ apisuṇādivisayanti daṭṭhabbaṃ. Bhāsitabbavacanalakkhaṇanti bhāsitabbassa vacanassa sabhāvalakkhaṇaṃ dīpetīti ānetvā sambandho. Yadi evaṃ nanu abhāsitabbaṃ paṭhamaṃ vatvā bhāsitabbaṃ pacchā vattabbaṃ yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti āha ‘‘aṅgaparidīpanatthaṃ panā’’tiādi.


我来直译这段巴利文：
213. 以因性、行性或支分性而知解为"支",即因或支分,故说"以诸支即以诸因或支分"。诸离既是善说语之前所住立,故离妄语等为彼特殊因,故说"离妄语等因"。因圣言语特别为思本性,故实语等为语善行聚之支分,故说"实语等四支分"。"由"为因格之"由"。故说"具足转起"。语实以彼离正随顺而来转起故说"具足"。"以"为伴随格之"以"。故说"相应"。俱生思亦依所受持之离正随顺相应故应说。
"言说语"即声语,彼说故名语。表示则由此说故名语,如是离思语。彼非此所要义,彼思语如表示语非此经所要义,因说"成善说"故。故说"因非应说"。"善说"即正依理说因语善行性。"引义"即对引利时说。"因清净"即以如理作意因清净。"无过"即无趣向等过。因离贪嗔等说彼者离好恶故远离趣向。"离诽谤"即离诽谤。显示一切行相圆满,因若无一切行相圆满亦有可诽谤性。
虽先以法为本开始说法,但从补特伽罗意乐故从补特伽罗为本说。虽此中"某无过语"不别说,但依"唯说法"等说无非法过等语故此中也要义善说语。以"唯善说"简别之显示自性,"非恶说"以此。故说"即遮止彼语支对立说"。因"唯"字义为遮止对立,以此显示遮止离间语。或以"善说"摄取四种语善行,故说"以'非恶说'此显示断邪语"。因善说为一切语善行共同语。由此应知菩萨离间等语为非恶语等境。"应说语相"即显示应说语自性相,引来相连。若如是,岂非应先说不应说后说应说如"舍左取右"?故说"但为显示支分"等。


Paṭhamenāti ‘‘subhāsita’’nti padena. Dhammato anapetanti attano paresañca hitasukhāvahadhammato anapetaṃ. Mantāvacananti mantāya pavattetabbavacanaṃ. Paññavā avikiṇṇavāco hi na ca anatthāvahaṃ vācaṃ bhāsati. Itarehi dvīhīti tatiyacatutthapadehi. ‘‘Imehi khotiādīnīti karaṇe etaṃ upayogavacana’’nti keci. Taṃ vācanti yathāvuttaṃ caturaṅgikaṃ. Yañca vācaṃ maññantīti sambandho. Aññeti ito bāhirakā ñāyavādino akkharacintakā ca. ‘‘Paṭiññāhetuudāharaṇūpanayanigamanāni avayavā vākyassā’’ti vadanti. Nāmādīhīti nāmākhyātapadehi. Liṅgaṃ itthiliṅgādi vacanaṃ ekavacanādi. Paṭhamādi vibhatti atītādi kālaṃ. Kattā sampadānaṃ apādānaṃ karaṇaṃ adhikaraṇaṃ kammañca kārakaṃ. Sampattīhi samannāgatanti ete avayavādike sampādetvā vuttaṃ. Taṃ paṭisedhetīti taṃ yathāvuttavisesampi vācaṃ ‘‘imehi kho’’ti vadanto bhagavā paṭisedheti. Kho-saddo hettha avadhāraṇattho. Tenāha ‘‘avayavādī’’tiādi. Yā kāci asabhāvaniruttilakkhaṇā. Sā milakkhubhāsā. Sīhaḷakenevāti sīhaḷabhāsāya pariyāpannena vacanena. Arahattaṃ pāpuṇiṃsūti saṃsāre ativiya sañjātasaṃvegā tannissaraṇe ninnapoṇamānasā hutvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇiṃsu.

Pātova phullitakokanadanti pātova saṃphullapadumaṃ. Bhijjiyateti nibbhijjiyati nibbhiggo jāyati. Manussattaṃ gatāti manussattabhāvaṃ upagatā.

Buddhantareti buddhuppādantare dvinnaṃ buddhuppādānaṃ antarā. Tadā hi paccekabuddhānaṃ sāsane, na buddhasāsane dippamāne.

Jarāya parimadditanti yathā hatthacaraṇādiaṅgāni sithilāni honti, cakkhādīni indriyāni savisayaggahaṇe asamatthāni honti, yobbanaṃ sabbaso vigataṃ, kāyabalaṃ apagataṃ, satimatidhitiādayo vippayuttā, pubbe attano ovādapaṭikarā puttadārādayopi apasādakā, parehi vuṭṭhāpanīyasaṃvesanīyatā punadeva bālabhāvappatti ca honti, evaṃ jarāya sabbaso vimadditaṃ. Etanti sarīraṃ vadati. Milātachavicammanissitanti jiṇṇabhāvena appamaṃsalohitattā milātehi gatayobbanehi dhammehi sannissitaṃ. Ghāsamāmisanti ghāsabhūtaṃ āmisaṃ maccunā gilitvā viya patiṭṭhapetabbato. Kesalomādinānākuṇapapūritaṃ. Tato eva asucibhājanaṃ etaṃ. Sabbathāpi nissāratāya kadalikkhandhasamaṃ.

Anucchavikāhīti sammāsambuddhassa anurūpāhi. Na tāpeyyāti cittañca kāyañca na tāpeyya. Tāpanā cettha sampati āyati ca visādanā. Na bādheyyāti ‘‘nābhibhaveyyā’’ti padassa atthadassanaṃ. Apisuṇavācāvasenāti sabbaso pahīnapisuṇavācatāvasena. Pāpānīti lāmakāni nikiṭṭhakāni. Tenāha ‘‘appiyānī’’tiādi. Anādāyāti aggahetvā.

Sādhubhāvenāti niddosamadhurabhāvena. Amatasadisāti sadise tabbohāroti, kāraṇe vāyaṃ kāriyavohāroti āha ‘‘nibbānāmatapaccayattā vā’’ti. Paccayavasena hi sā tadā dassanappavatti. Cariyāti cārittaṃ. Porāṇā nāma paṭhamakappikā, buddhādayo vā ariyā.

Patiṭṭhitāti niccalabhāvena aṭṭhiṃ katvā paccayāyattabhāvato avisaṃvādanakā. Ubhayathā paṭipattiṃ āha ‘‘attano ca paresañca atthe patiṭṭhitā’’ti. Atthe diṭṭhadhammikasamparāyikādihite patiṭṭhitattā eva dhamme avihiṃsādidhamme patiṭṭhitā. Anuparodhakaranti etena hitapariyāyoyaṃ attha-saddoti dasseti. Dhammikanti dhammato anapetaṃ, atthadhammūpasaṃhitaṃ vā.


我来直译这段巴利文：
"初"即"善说"字。"不离法"即不离于自他引生利乐之法。"思虑语"即应以思虑发起之语。实智者语不散乱且不说引生无义之语。"以其他二"即以第三第四句。"以此等"为对格,有人说此为作格。"彼语"即如所说四支。连词为"及以何语为"。"其他"即此外教理论者及文字思维者。说"命题、因、实例、结合、结论为语之支分"。"名等"即名动词词。性为阴性等,数为单数等。格为第一格等,时为过去等。作者、与事、离事、具作、处所、作业为作用。"具足诸圆满"即完成彼等支分等而说。"遮止彼"即世尊说"以此等"遮止如是说的特殊语。此中"确"字义为限定。故说"支分等"。凡任何非自性语相,彼为蛮族语。"唯以僧伽罗"即以僧伽罗语所摄语。"证阿罗汉果"即于轮回极生厌离,心向倾趣出离,精进于毗婆舍那,依道次第证阿罗汉果。
"晨开红莲"即晨开莲花。"裂"即分裂生起。"得人身"即得人身体。
"佛间隙"即佛出世间隙,于二佛出世之间。当时实于辟支佛教,非佛教光辉时。
"老所压碎"即如手足等支分松弛,眼等诸根不能取自境,青春全离,身力退失,念慧定等分离,先前顺从教诫的子妻等也成谤诽者,被他人左右起卧,复成如婴儿状,如是被老全面压碎。"此"说身体。"住萎皮肉"即因老龄少肉血而住于萎失青春之法。"食物"即如被死亡吞下而安置之食物。满种种发毛等不净。因此即此为不净器。一切方面无实质故如芭蕉干。
"相应"即与正等觉相应。"不恼"即不恼心身。此中恼为现在及未来忧恼。"不害"即显示"不胜"字义。"以无离间语"即以完全断离间语。"恶"即劣下劣。故说"不爱"等。"不取"即不执。
"以善性"即以无过甜美性。"如甘露"即类似说法,或于因说果,故说"或因为涅槃甘露缘"。因彼时见转依缘故。"行"即行为。"古人"即初劫人或佛等圣者。
"安住"即以不动性作为骨,因依缘性故不虚妄。说两种修习"安住自他义"。因安住现世后世等利故,即安住于无害等法。"无障碍"以此显示此义字为利的同义语。"如法"即不离法或摄义法。


Nibbānappattiyāti nibbānappattiyatthaṃ. Dukkhassa antakiriyāya antakaraṇatthaṃ. Yasmā buddho khemāya bhāsati, tasmā khemuppattihetuyā khemā, tasmā sā sabbavācānaṃ uttamāti evampettha attho daṭṭhabbo. Mantāvacanavasenāti sabbadosarahitavasena.

Subhāsitasuttavaṇṇanā niṭṭhitā.

6. Sāriputtasuttavaṇṇanā

214. Vākkaraṇacāturiyato vacanaguṇahetūnaṃ pūriyā pūre bhavāti porī, tāya poriyā. Tenāha ‘‘akkharādiparipuṇṇāyā’’ti. Avibaddhāyāti pittādīhi na vibaddhāya anupaddutāya. Tenāha ‘‘apalibuddhāyā’’tiādi. Niddosāyāti atthato byañjanato vigatadosāya. Akkhalitapadabyañjanāyāti agalitapadabyañjanāya, atthassa viññāpaniyāti diṭṭhadhammikādiatthassa bodhane pariyattāya. Bhikkhunanti gāthāsukhatthaṃ rassaṃ katvā vuttaṃ.

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsatī’’ti nayidaṃ paṭhamaṃ uddisitvā tassa atthassa kittanavasena pavattitaṃ vacanaṃ sandhāya vuttaṃ. Sā hi vitthāradesanā eva hoti. Yā pana desanā kadāci dhammapaṭiggāhakānaṃ ajjhāsayavasena saṃkhitteneva dassetvā nikkhipati, yā ca kadāci vitthārena, tadubhayaṃ sandhāya vuttaṃ. Tenāha ‘‘cattārimānī’’tiādi. Sabhāvamadhuro paccayavasena madhurataro hotīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Vividhākāraṃ katvā dhammaṃ kathetuṃ paṭibhātīti paṭibhānaṃ, desanāpakārañāṇaṃ. Tenāha ‘‘samuddato’’tiādi. Odahantīti avajānanavasena gamenti.

Sāriputtasuttavaṇṇanā niṭṭhitā.

7. Pavāraṇāsuttavaṇṇanā



我来直译这段巴利文：
"为证涅槃"即为证涅槃目的。为苦边作为作边目的。因佛说为安稳,故为安稳生起因的安稳,故彼为一切语中最上,如是此中义应见。"以思虑语"即以离一切过失。
善说经注释竟。
6. 舍利弗经注释
214. 因语作巧妙、语德因圆满故在前为"城",以彼城。故说"字等圆满"。"无阻碍"即不被胆汁等阻碍无障碍。故说"无障碍"等。"无过"即义及文离过。"词句不缺"即词句不漏,于义可知即于现世等义能觉悟。"诸比丘"为偈颂方便作短说。
"略说亦说,广说亦说"此非先举已后以显其义方式转起之语。彼实为广说。但有时依受法者意乐仅以略示而止,有时以广,说关此二者。故说"此四"等。为显示自性甜更依缘甜故说"如"等。以种种行相说法令显为辩才,即说法差别智。故说"从海"等。"置"即以轻视方式令去。
舍利弗经注释竟。
7. 自恣经注释

215.Tasmiṃ ahūti tasmiṃ ahanīti āha ‘‘tasmiṃ divase’’ti. Anasanenāti sabbaso āhārassa abhuñjanena. Sāsanikasīlena bāhirakaanasanena vā upetā hutvāti yojanā. Vā-saddena khīrapānamadhusāyanādīnipi saṅgaṇhāti. Pakārehi diṭṭhādīhi vāreti kāyakammādike sarāpeti gārayhe karoti etāyāti pavāraṇā, paṭipattivisodhanāya attano attano vajjasodhanāya okāsadānaṃ. Yasmā yebhuyyena vassaṃvuṭṭhehi kātabbā esā visuddhidesanā, tasmā vuttaṃ ‘‘vassaṃvuṭṭhapavāraṇāya. Visuddhipavāraṇātipi etissāva nāma’’nti. Tadā tassa bhikkhusaṅghassa tuṇhībhāvassa anavasesatāyapi vaṇṇaṃ dassetuṃ pāḷiyaṃ ‘‘tuṇhībhūta’’nti vuttanti āha ‘‘yato yato…pe…natthī’’ti. Hatthassa kukkuccatā asaṃyamo asampajaññakiriyā hatthakukkuccaṃ. Tathā pādakukkuccaṃ veditabbaṃ, vā-saddo avuttavikappattho, tena tadaññesamabhāvo vibhāvitoti daṭṭhabbaṃ.

Pañcapasādehīti pañcavaṇṇehi pasādehi. Vossaggattho yathāruci kiriyāya vossajjanaṃ. Pucchanattheti paṭikkhepamukheneva pucchanatthe nakāro, me kiñci kiriyaṃ vā vācasikaṃ vā na garahatha, kiṃ nu garahatha kāyavācāhīti attho. Keci ‘‘dvārānevā’’ti dvārasīsena dvārappavattacariyaṃ vadanti. Visuddhipavāraṇāya adhippetattā yena pavāritaṃ, teneva visuddhīti ñāyati, yena na pavāritaṃ. Kiṃ nu taṃ avisuddhanti siyā kassaci puthujjanassa āsaṅkā? Tannivāraṇatthamāha ‘‘no aparisuddhattā’’ti. Manodvāraṃparisuddhaṃ asucikārakaupakkilesānaṃ dūrīkatattā. Idāni etarahi buddhakāle. Etthāti manodvāraparisuddhiyaṃ.

Kāyavacīsamācāraparisuddhiyā paveditāya manosamācāraparisuddhi atthato paveditāva hotīti ‘‘kāyikaṃ vā vācasikaṃ vā’’iccevāha. Tathā hi vuttaṃ ‘‘kāyikaṃ vā vācasikaṃ vāti idaṃ catunnaṃ arakkhiyataṃ sandhāya thero āhā’’ti. ‘‘Bhikkhave, pavāremi vo’’ti bhikkhusaṅghavisayattā pavāraṇāya tattha bhikkhusaṅghena vattabbaṃ paṭivacanaṃ dento dhammasenāpati ‘‘bhikkhusaṅghassa bhāraṃ vahanto’’ti vutto. Tenāha ‘‘na kho mayaṃ, bhante’’tiādi. Arakkhiyānīti parānuvādato na bhāyitabbāni suparisuddhabhāvato.

‘‘Anuppannassā’’ti idaṃ adhippāyikavacananti tadadhippāyaṃ vivaranto ‘‘kassapasammāsambuddhato paṭṭhāyā’’tiādimāha. Kassapasammāsambuddhatoti vibhatte nissakkaṃ, tasmā kassapasammāsambuddhato oranti atthoti. Aññenāti ito bhagavato aññena. Anuppāditapubbassāti parasantāne na uppāditapubbassa. Sasantāne pana paccekabuddhānaṃ vasena na uppāditoti na sakkā vattuṃ. Samanuāgatāti sammā anu upagatā. Bhagavato sīlādayo guṇāti buddhabhūtassa guṇā adhippetāti āha ‘‘arahattamaggameva nissāya āgatā’’ti. Sabbaguṇāti dasabalañāṇādayo sabbe buddhaguṇā. Bhanteti ettha itisaddo ādiattho. Tena ‘‘imesaṃ pana…pe… vācasikaṃ vā’’ti yāvāyaṃ pāḷipadeso, taṃ sabbaṃ gaṇhāti. Tenāha ‘‘idaṃ thero…pe… pavārento āhā’’ti.


我来直译这段巴利文：
215."于彼有"即于彼日故说"于彼日"。"以不食"即完全不食食物。连词为"具有沙门戒或外道不食"。"或"字亦摄取饮乳、食蜜等。以见等方式遮止、使忆念、作为可责的身业等为自恣,为清净修行,为自己过失清净而给与机会。因多由雨安居已住者应作此清净说示,故说"雨安居已住自恣。清净自恣亦为此名"。为显示当时彼比丘众寂默的无余性,经中说"寂默"故说"从何处等无"。手之恶作为不律仪、不正知行为手恶作。如是应知足恶作,"或"字义为未说择取,以此应见显示无其他。
"以五净"即以五色净。舍义为如意行为舍弃。"于问义"即以遮遣门问义之"否",勿责我任何身业或语业,岂责身语之义。有人说"唯诸门"以门为首说门转起行。因意为清净自恣,由已自恣者即知清净,由未自恣者。"岂彼不清净耶"应有某凡夫疑惑?为除彼故说"非不清净故"。意门清净因远离不净作者污垢。"今"即现在佛时。"此"即于意门清净。
因显示身语行清净,意行清净即已显示义故仅说"身或语"。如是说"身或语此长老依四不守护说"。世尊说"诸比丘,我自恣于你们",因自恣为比丘众境域,法将给与彼中比丘众应说对答,说为"负比丘众担"。故说"尊者,我等不"等。"不守护"即不应怖于他诽谤因极清净。
"未生"此为意趣语,故开显彼意趣说"从迦叶正等觉"等。"从迦叶正等觉"为从格分别,故义为从迦叶正等觉以下。"由他"即由此世尊以外他。"先未生"即于他相续未生。但于自相续不能说依辟支佛未生。"具足"即正随具足。意为佛戒等功德故说"依阿罗汉道而来"。"一切功德"即十力智等一切佛功德。"尊者"此中"如是"字为初义。以此摄取直至此"但此等身或语"经文段。故说"此长老自恣时说"。


Yaṃ attano puññānubhāvasiddhaṃ cakkaratanaṃ nippariyāyato tena pavattitaṃ nāma, na itaranti paṭhamanayo vutto. Yasmā pavattitasseva anupavattanaṃ, paṭhamanayo ca taṃsadise tabbohāravasena vuttoti taṃ anādiyitvā dutiyanayo vutto. Dasavidhanti antojanasmiṃ, balakāye rakkhāvaraṇaguttiyā saṃvidhānaṃ, khattiyesu anuyuttesu, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu adhammacārapaṭikkhepo, adhanānaṃ dhanānuppadānaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchananti evaṃ dasavidhaṃ. Tattha gahapatike pakkhijāte ca visuṃ katvā gahaṇavasena dvādasavidhaṃ. Cakkavattivattanti cakkavattibhāvāvahaṃ vattaṃ. Yasmā yāthāvato pavattitaṃ, tadanurūpakaṃ pana ñāyena yuttakena pavattitaṃ nāma hotīti āha ‘‘sammā nayena hetunā kāraṇenā’’ti. Ubhatobhāgavimuttāti ubhayabhāgehi ubhayabhāgato vimuttāti ayamettha atthoti dasseti ‘‘dvīhi bhāgehi vimuttā, arūpā…pe… nāmakāyato’’ti iminā. Tevijjādibhāvanti tevijjachaḷabhiññacatuppaṭisambhidabhāvaṃ. Paññāvimuttā hi taṃ tividhaṃ appattā kevalaṃ paññāya eva vimuttā.

Visuddhatthāyāti visuddhipavāraṇatthāya. Saṃyojanaṭṭhena saṃyojanasaṅkhāte ceva bandhanaṭṭhena bandhanasaṅkhāte ca. Vijitasaṅgāmanti yathā rāgādayo puna na sīsaṃ ukkhipanti, evaṃ ariyamaggasenāya vasena vijitasaṅgāmaṃ. Tenāha ‘‘vijitarāgadosamohasaṅgāma’’nti. Mārabalassāti mārasenāya, mārassa vā sāmatthiyassa. Veneyyasatthanti vinetabbajanasamūhaṃ. Sakaṭādisatthasabhāgato vineyyova satthoti taṃ veneyyasatthaṃ. Sīlasārādiabhāvato antotuccho.

Pavāraṇāsuttavaṇṇanā niṭṭhitā.

8. Parosahassasuttavaṇṇanā

216. Sahassato paraṃ aḍḍhateyyabhikkhusataṃ tadā bhagavantaṃ payirupāsatīti āha ‘‘parosahassanti atirekasahassa’’nti. Nibbāne kutoci bhayaṃ natthīti kutocipi kāraṇato nibbāne bhayaṃ natthi asaṅkhatabhāvena sabbaso khemattā. Tenāha bhagavā – ‘‘khemañca vo, bhikkhave, dhammaṃ desessāmi khemagāminiñca paṭipada’’ntiādi (saṃ. ni. 

我来直译这段巴利文：
"以自己福德威力成就的轮宝无譬喻由彼转起名,非其他"说第一理。因唯对已转起随转,第一理依彼相似以彼言说方式说,故不取彼说第二理。"十种"即于内众、军队作保护防卫守护安排,于刹帝利随从,于婆罗门居士,于城邑国人,于沙门婆罗门,于禽兽遮止非法行,于无财者给与财,往诣沙门婆罗门问问,如是十种。其中分别摄取居士及鸟类故十二种。"转轮王行"即引生转轮王性之行。因如实转起,但随顺彼如理相应转起名故说"正依理由因"。"俱分解脱"即由两分从两分解脱此义,以"由二分解脱,从无色至名身"此显示。"三明等性"即三明六通四无碍解性。慧解脱实未得彼三种,唯由慧解脱。
"为清净"即为清净自恣。以结缚义于名为结及以束缚义于名为缚。"已胜战"即如贪等不能再抬头,如是依圣道军已胜战。故说"已胜贪嗔痴战"。"魔军"即魔军或魔之能力。"所化众"即应调伏人群。所化如车队等众故彼为所化众。因无戒等实故内空。
自恣经注释竟。
8. 过千经注释
216."过千"即超过千,当时二百五十比丘亲近世尊故说"过千即过于千"。"涅槃无任何怖畏"即从任何因涅槃无怖畏,因无为性故一切方面安稳。故世尊说"诸比丘,我为你们说安稳法及趣安稳道"等。

4.379-408). Na kutoci bhayaṃ etasmiṃ adhigateti akutobhayaṃ, nibbānaṃ. Tenāha ‘‘nibbānappattassā’’tiādi. Vipassito paṭṭhāyāti amhākaṃ bhagavato nāmavasena isīnaṃ sattamabhāvadassanatthaṃ vuttaṃ. Te hi tattha tattha sutte bahuso kittitā. Isīnanti vā paccekabuddhasāvakabāhirakaisīnaṃ sattamo uttaro seṭṭhoti attho.

Aṭṭhuppattivasenāti kāraṇasamuṭṭhānavasena. Tadassa aṭṭhuppattiṃ vibhāvetuṃ ‘‘saṅghamajjhe’’tiādi vuttaṃ. Paṭibhānasampannavācāya aññe īsati abhibhavatīti vaṅgīso. Tenāha ‘‘paṭibhānasampatti’’ntiādi.

Kilesummujjanasatānīti rāgādikilesānaṃ rajjanadussanādinayehi savisaye ayoniso uṭṭhānāni. Yadi anekāni satāni, atha kasmā ‘‘ummaggapatha’’nti? Vuttanti āha ‘‘vaṭṭapathattā pana patha’’nti. Rāgadosamohamānadiṭṭhivasena rāgakhilādīni pañcakhilāni. Vibhajantanti vibhajanavasena kathentaṃ. Vibhajitvāti ñāṇena vivecetvā.

Amateakkhāteti amatāvahe dhamme desite. Dhammassa passitāro saccasampaṭivedhena. Asaṃhīrā diṭṭhivātehi.

Ativijjhitvāti paṭivijjhitvā. Atikkamabhūtanti atikkamanaṭṭhena bhūtaṃ. Dasaddhānanti dasannaṃ upaḍḍhānaṃ. Tenāha ‘‘pañcanna’’nti. Jānantenāti dhammassa sudullabhataṃ jānantena.

Parosahassasuttavaṇṇanā niṭṭhitā.

9. Koṇḍaññasuttavaṇṇanā



我来直译这段巴利文：
4.379-408。"无有怖畏于此证得"为无怖,即涅槃。故说"证涅槃者"等。"从毗婆尸起"为显示依我们世尊名的仙人第七性而说。彼等实在彼彼经中多被称颂。"仙人"即辟支佛声闻外道仙人中第七最上最胜义。
"依缘起"即依因缘生起。为显示彼之缘起说"于僧中"等。以具足辩才语胜过其他故为婆耆沙。故说"具足辩才"等。
"烦恼浮现百"即贪等烦恼以染瞋等方式于自境非理生起。若有多百,何故说"邪道"?说故说"因轮回道故道"。依贪、嗔、痴、慢、见故贪荒等五荒。"分别"即依分别方式说。"已分别"即以智分离。
"甘露已说"即说引甘露法。法的见者以谛通达。不为见风所动。
"通达"即通达。"超越性"即以超越义之性。"十半"即十之半。故说"五"。"知"即知法极难得。
过千经注释竟。
9. 憍陈如经注释

217.Evaṃgahitanāmoti ‘‘aññāsi vata, bho, koṇḍañño’’ti satthu vacanaṃ nissāya bhikkhūhi aññehi koṇḍaññanāmakehi visesanatthaṃ evaṃgahitanāmo. Dvādasannaṃ saṃvaccharānaṃ vasena cirassaṃ. Chaddantabhavaneti chaddantanāgarājabhavanaṭṭhāne. Paññavā mahāsāvako rattaññutāya. ‘‘Dasasahassacakkavāḷe devamanussānanti dasasahassacakkavāḷe devānaṃ, imasmiṃ cakkavāḷe devamanussānañcāti evaṃ dasasahassacakkavāḷe devamanussāna’’nti vadanti. Aggantiādito. Tatthāti mandākinitīre.

Vassaggenāti vassapaṭipāṭiyā. Tanti aññāsikoṇḍaññattheraṃ. Mahābrahmānaṃ viya lokiyamanussā harāyanti. Pāmokkhabhūto āyasmā thero antarantarā tattha tattha janapade vasitvā tadanukkamena mandākinitīraṃ upagato, tasmā vuttaṃ – ‘‘icchāmahaṃ, bhante, janapade vasitu’’nti.

Ānubhāvasampannā dibbāyukā te hatthināgāti vuttaṃ ‘‘pubbe paccekabuddhānaṃ pāricariyāya kataparicayā’’ti. Therassa sañcaraṇaṭṭhāne āvaraṇasākhā haritvā apanetvā. Mukhodakañceva dantakaṭṭhañca ṭhapetīti saḷaladevadārukaṭṭhādīni aññamaññaṃ ghaṃsitvā aggiṃ nibbattetvā jāletvā tattha pāsāṇakhaṇḍāni tāpetvā tāni daṇḍakehi vaṭṭetvā taḷākāsu udakasoṇḍīsu khipitvā udakassa tattabhāvaṃ ñatvā nāgalatādantakaṭṭhaṃ upanento mukhodakañca ṭhapeti. Vattaṃ karotīti antokuṭiyā bahi ca pamukhepi aṅgaṇepi sākhābhaṅgehi sammajjanto vakkhamānanayena āhāraṃ upanento vattaṃ karoti.

Patiṭṭhappamāṇeti kaṭippamāṇe, ayameva vā pāṭho tāva mahantamevāti yāva mahantaṃ setapadumavanaṃ , tāva mahantameva. Eseva nayo rattakumudavanādīsu. Khādantā manussā. Pakkapayoghanikā viyāti supakkapayoghanaṃ viya. Ghanabhāvena pana pakkhittakhuddamadhu viya hoti. Tenāha ‘‘etaṃ pokkharamadhu nāmā’’ti. Muḷālanti setapadumānaṃ mūlaṃ. Bhisanti tesaṃyeva kandaṃ. Ekasmiṃ pabbeti ekekasmiṃ pabbantare. Pādaghaṭakanti doṇassa catubhāgo saṇṭhānato khuddako, tasmā pādaghaṭakappamāṇanti tumbamattaṃ. Soṇḍiāvāṭeti khuddakasoṇḍiyo ceva khuddakaāvāṭe ca.

Etaṃ bhojananti yathāvuttaṃ nirudakapāyasabhojanaṃ. Keci sañjānanti ye therā vuḍḍhatarā. Keci na sañjānanti ye navā acirapabbajitā.

Buddhānubuddhoti buddhassa anubuddho. Bāḷhavīriyoti catunnaṃ sammappadhānānaṃ vasena ciranicitavīriyo. Tiṇṇaṃ vivekānanti kāyacittaupadhivivekānaṃ lābhīti yojanā. Catasso vadati vaṅgīsatthero sayaṃpaṭibhānaṃ, na sesābhiññānaṃ abhāvatoti āha ‘‘itarā’’tiādi. Parisā sannisīdi nissaddabhāvena tuṇhī ahosīti attho. Anujānāpesīti paṭhamaṃ attanā ñātaṃ upaṭṭhitaṃ attano parinibbānakālaṃ anu pacchā satthāraṃ jānāpesīti evaṃ ettha attho daṭṭhabbo.

Tanti āsāḷhipuṇṇamāya isipatane yaṃ dassanaṃ, yaṃ vā dukkaracariyāyaṃ tumhākaṃ upaṭṭhānaṃ ādito dassanaṃ, taṃ, bhante, paṭhamadassanaṃ. Onatavinatāti heṭṭhā upari ca onatā vinatā. Kampetvāti thokaṃ cāletvā dassanatthaṃ ekaninnādo tesaṃ hatthināgānañceva nāgayakkhakumbhaṇḍānaṃ devatānañca saddena. Brahmāno devānaṃ adaṃsūti sambandho.

Sajjhāyamakaṃsu pasādanīyesu pasādavasena sannipatitaparisāya pasādajananatthaṃ bhagavati nikkhamitvāti bhagavati gandhakuṭito nikkhamitvā. Dharatiyevāti aduṭṭhataṃ patvā tiṭṭhateva.

Koṇḍaññasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
217."如是得名"即依师说"须觉悟,憍陈如"故,比丘为区别其他憍陈如名者如是得名。以十二年故"久"。"六牙住处"即六牙龙王住处。大声闻以久修故有慧。"十千世界天人"说"十千世界天及此世界天人如是十千世界天人"。"最初"即从初。"彼处"即于曼陀基尼岸。
"以戒腊"即以安居次第。"彼"即阿若憍陈如长老。世俗人如对大梵天惭愧。首领长老间或住于彼彼地方,次第到达曼陀基尼岸,故说"尊者,我欲住于地方"。
彼等象具威力有天寿故说"先前因侍奉辟支佛有习"。于长老游行处移除遮障树枝。"置漱口水及杨枝"即以沙罗天木等相互摩擦生火燃烧,于彼热焙石块以木棒转动投入池塘水洞,知水热度而献上象藤枝及置漱口水。"作侍奉"即扫内室外廊院以树枝,如所说方式献上食物作侍奉。
"立足量"即腰量,或此即读法量大。"如是大"即如此大白莲园,如此大。如是红睡莲等园亦然。食用人。"如熟牛乳糜"即如熟牛乳糜。因浓厚如投入小蜜。故说"此名莲蜜"。"莲茎"即白莲根。"茎"即彼等茎。"一节"即每一节间。"四分瓢"即瓢之四分量小,故四分瓢量即瓢量。"水洞"即小水洞及小坑。
"此食"即如所说无水乳粥食。某些知即较资深长老。某些不知即新出家者。
"佛随觉"即佛之随觉。"勤勇"即依四正勤长时积集勇。"三离"即连词为具足身心依离。四为婆耆沙长老自辩,非无余通故说"其他"等。众坐即以无声性寂默义。"使知"即如是此处义应见为先自知已起自己般涅槃时后使师知。
"彼"即于仙人堕阿娑罗月圆你等所见,或于难行处你等侍奉最初所见,尊者,彼为初见。"上下倾"即下上倾。"动"即稍动为见,因彼等象及龙夜叉荜荼等天一声。连词为梵天给与诸天。
"诵"即为引生集会众信心对世尊生信心故,世尊从香室出。"住"即得无坏而住。
憍陈如经注释竟。

10. Moggallānasuttavaṇṇanā

218.Paccavekkhatīti tesaṃ ariyānaṃ cittaṃ attano ñāṇacakkhunā pati avekkhati paccavekkhati. Pabbatassāti isigilipabbatassa. Dukkhapāraṃ gatanti vaṭṭadukkhassa pāraṃ pariyantaṃ gataṃ . Sabbaguṇasampannanti sabbehi buddhaguṇehi ca sāvakaguṇehi ca paripuṇṇaṃ. Anekākārasampannanti rūpaghosalūkhadhammappamāṇikānaṃ sattānaṃ tehi tehi ākārehi sabbesañca anekehi anantāparimeyyehi pasīditabbākārehi samannāgataṃ. Te pana ākārā yasmā anaññasādhāraṇā buddhaguṇā eva, tasmā āha ‘‘anekehi guṇehi samannāgata’’nti.

Moggallānasuttavaṇṇanā niṭṭhitā.

11. Gaggarāsuttavaṇṇanā

219.Teti te devamanusse. ‘‘Sarīravaṇṇenāti sarīre chavivaṇṇenā’’ti vadanti. Sarīravaṇṇenāti vā dhammarūpakāyaguṇena. ‘‘Yasasā’’tipi pāṭho, so evattho. Vigatamaloti abbhāmahikādīhi vigatūpakkileso . Bhāṇu vuccati pabhā, sātisayo bhāṇu etassa atthīti bhāṇumā. Sūriyoti āha ‘‘ādicco viyā’’ti.

Gaggarāsuttavaṇṇanā niṭṭhitā.

12. Vaṅgīsasuttavaṇṇanā

220. So kira vicaratīti sambandho. ‘‘Yathāyaṃ dīpo jambudīpoti jambunā paññāto, evāhampi tena jambunā paññāyissa’’nti jambusākhaṃ pariharitvā. Vādaṃ katvāti ‘‘imasmiṃ vāde sace te parājayo hoti, tvaṃ me dāso hohi. Sace me parājayo, ahaṃ te bhariyā’’ti evaṃ katikaṃ katvā. Vāde jayaparājayānubhāvenāti tathāpavattite vāde paribbājakassa jayānubhāvena ceva attano parājayena ca. Vayaṃ āgammāti sippuggahaṇavayaṃ āgamma. Vijjanti mantaṃ.

Nibbattagativibhāvanavasena chavasīsabhāvaṃ dūseti vināsetīti chavadūsakaṃ sippaṃ, tathāpavattaṃ mantapadaṃ. Attano ānubhāvenāti niraye nibbattasattassa sīsaṃ yattha katthaci ṭhitaṃ buddhānubhāvena ānetvā dassetvā. Khīṇāsavassa sīsanti paramappicchatāya kañcipi ajānāpetvā araññaṃ pavisitvā parinibbutassa khīṇāsavassa chaḍḍitaṃ sīsakaṭāhaṃ. Dassesīti attano ānubhāvena ānetvā dassesi.

‘‘Tumhe, bho gotama, jānāthā’’ti kāmaṃ vaṅgīso nibbattaṭṭhānaṃ sandhāya pucchati, bhagavā pana anupādisesanibbānaṃ sandhāya ‘‘āma, vaṅgīsa…pe… gatiṃ jānāmī’’ti āha. Vuttañhetaṃ ‘‘nibbānaṃ arahato gatī’’ti. Vaṅgīso sayaṃ mantabalena gatipariyāpannassa gatiṃ jānanto bhagavantampi ‘‘ayampi tathā’’ti maññamāno ‘‘mantena jānāsi, bho gotamā’’ti āha. Bhagavā attano buddhañāṇameva mantaṃ katvā dīpento ‘‘āma, vaṅgīsa, ekena manteneva jānāmī’’ti āha. Mudhā eva dātabbanti amūliko. Anantarahitāya bhūmiyā sayanaṃ thaṇḍilaseyyā. Ādi-saddena sāyatatiyaṃ udakorohaṇabhūmiharaṇādiṃ saṅgaṇhāti. So taṃ…pe… arahattaṃ pāpuṇīti iminā vaṅgīsatthero pabbajitvā na cirasseva sukhāya paṭipadāya arahattaṃ patto viya dissati, na kho panetaṃ evaṃ daṭṭhabbaṃ, āyatiṃ thero pabbajitvā samathavipassanāsu kammaṃ ārabhitvāpi dukkhāya paṭipadāya tādisaṃ kālaṃ vītināmetvā arahattaṃ pāpuṇi. Tenāha –

‘‘Nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyaṃ;

Vitakkā upadhāvanti, pagabbhā kaṇhato ime’’. (saṃ. ni. 

我来直译这段巴利文：
10. 目犍连经注释
218."观察"即以自己智慧眼对彼等圣者之心观看观察。"山"即仙人掉山。"到达苦彼岸"即到达轮回苦的彼岸边际。"具足一切功德"即圆满一切佛功德及声闻功德。"具足种种相"即对于以色声粗法为量的众生,以彼彼相及一切种种无量应净信相具足。彼等相因为非共他的唯佛功德,故说"具足种种功德"。
目犍连经注释竟。
11. 伽伽罗经注释
219."彼等"即彼等天人。说"以身色即以身肤色"。或"以身色"即以法色身功德。亦读为"以名称",彼义同。"离垢"即离云雾等污垢。"光"说光明,此有胜光故为有光。"日"故说"如太阳"。
伽伽罗经注释竟。
12. 婆耆沙经注释
220.连词为"彼如是游行"。"如此洲名阎浮提因阎浮树而知,如是我也因彼阎浮树而知"而携带阎浮树枝。"作论辩"即如是约定"若你在此论辩失败,你当为我奴。若我失败,我当为你妻"。"依论辩胜负威力"即如是转起论辩中依外道胜力及自己败。"到达年龄"即到达学艺年龄。"明"即咒。
依生趣显示损害尸首头性故为损尸咒,如是转起咒句。"以自威力"即以佛威力取来显示生于地狱众生头在任何处所。"漏尽者头"即以最极少欲不令任何人知入林般涅槃的漏尽者舍弃头骨。"显示"即以自威力取来显示。
"尊瞿昙,你知"虽然婆耆沙问及生处,但世尊依无余涅槃说"是的,婆耆沙,我知趣"。故说"涅槃是阿罗汉趣"。婆耆沙自己以咒力知趣所摄趣,认为世尊"此也如是"故说"尊瞿昙,你以咒知"。世尊显示自己佛智即咒故说"是的,婆耆沙,仅以一咒知"。"应平白给与"即无价。地上无障碍卧为土卧。"等"字摄入晚中沐水取土等。"彼彼证阿罗汉"以此显婆耆沙长老出家不久即以乐道证阿罗汉似,此实不应如是见,未来长老出家已开始止观业,以苦道度如是时证阿罗汉。故说：
"实我已出离,从家至无家;
寻思来追逐,粗恶从黑来。"

1.209; theragā. 1218);

Āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti, ‘‘kāmarāgena ḍayhāmi, cittaṃ me pariḍayhatī’’tiādi (theragā. 1232).

Vimuttisukhanti sabbaso kilesavimuttiyaṃ nibbāne ca uppannaṃ sampatiarahattaphalasukhaṃ paṭisaṃvedentoti yathāparicchinnaṃ kālaṃ pati sammadeva vedento anubhavanto. Kavinā kataṃ, tato vā āgataṃ, tassa vā idanti kāveyaṃ, tadevettha ‘‘kāveyya’’nti vuttaṃ. Ye niyāmagataddasāti ye bhikkhū ariyā buddhānaṃ sāvakā phalaṭṭhabhāvena niyāmagatā ceva maggaṭṭhabhāvena niyāmadasā ca. Niyāmoti hi sammattaniyāmo adhippeto. Suāgamananti mama imassa satthuno santike āgamanaṃ upagamanaṃ, imasmiñca dhammavinaye āgamanaṃ pabbajanaṃ upasampadā sundaraṃ āgamanaṃ. Tattha kāraṇamāha ‘‘tisso vijjā’’tiādi. Avuttampi gāthāya atthato gahitameva therassa chaḷabhiññabhāvato.

Vaṅgīsasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Vaṅgīsasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

9. Vanasaṃyuttaṃ

1. Vivekasuttavaṇṇanā

221.Saṃvejetukāmāti atthato saṃvegaṃ uppādetukāmā. Tathābhūtā naṃ kilesasaṅgaṇikādito vivecetukāmā nāma hotīti vuttaṃ ‘‘vivekaṃ paṭipajjāpetukāmā’’ti. Bāhiresūti gocarajjhattato bahibhūtesu. Puthuttārammaṇesūti rūpādinānārammaṇesu. Caratīti pavattati. Tvaṃ janoti tvaṃ attano kilesehi jananato visuṃ jāto tādise eva aññasmiṃ jane imaṃ ayonisomanasikāravasena pavattamānaṃ chandarāgaṃ vinayassu vinodehi. Sataṃ taṃ sārayāmaseti niyyānikasāsane pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā araññavāsena ca satimantaṃ paṇḍitaṃ taṃ mayampi yathāuppannaṃ vitakkaṃ vinodanāya sārayāma, sataṃ vā sappurisānaṃ kilesavigamanadhammaṃ paṭipajjitvā vasantaṃ taṃ sārayāma vaṭṭadukkhaṃ. Pātālanti mohapātālaṃ kilesarajo, tadeva ‘‘pātāla’’nti vuttaṃ. Mā avaharīti heṭṭhā duggatisotaṃ mā upanesi. Sitanti sambandhaṃ. Tenāha ‘‘sarīralagga’’nti. Vivekamāpannoti kilesavivekaṃ samathavipassanābhāvanamāpanno. Uttamavīriyanti ussoḷhilakkhaṇappattaṃ vīriyaṃ, catubbidhaṃ samappadhānavīriyaṃ vā sampattaṃ. Paggayhāti āropetvā. Paramavivekanti paramaṃ samucchedavivekaṃ.

Vivekasuttavaṇṇanā niṭṭhitā.

2. Upaṭṭhānasuttavaṇṇanā



我来直译这段巴利文：
1.209;长老偈1218);
尊者婆耆沙生不乐,贪染扰动其心,"我被欲贪烧灼,我心极烧"等(长老偈1232)。
"解脱乐"即于一切烦恼解脱及涅槃生起现证阿罗汉果乐,如限定时正受用体验。诗人所作,从彼所来,或彼之此为诗,此处即说为"诗"。"见道达者"即彼等比丘圣者佛声闻以果位性道达及以道位性见道。此处"道"即意指正性道。"善来"即我于此师处来临趣近,及于此法律来出家受具足戒为善来。于此说其因"三明"等。虽未说于偈亦义摄因长老具六通。
婆耆沙经注释竟。
显扬真义胜者相应部注释
婆耆沙相应注释隐义显明竟。
9. 林相应
1. 远离经注释
221."欲令激励"即义为欲令生起激励。如是有为欲令远离烦恼聚集等故说"欲令实践远离"。"于外"即于行处内之外。"种种所缘"即色等种种所缘。"转"即转起。"你人"即你因自烦恼生故别成为如是其他人,此依非如理作意转起的欲贪调伏驱除。"我等令忆百"即于出离教出家已于师处取业处及依林住而有念智者你,我等也令忆除如所生寻,或令你忆百善人离烦恼法而住轮回苦。"深渊"即痴深渊烦恼尘,彼即说"深渊"。"勿牵引"即勿引至下恶趣流。"系着"即连结。故说"着身"。"趣远离"即趣向烦恼远离修止观。"最上精进"即得奋发相精进,或得四正勤精进。"策励"即提升。"最上远离"即最上断远离。
远离经注释竟。
2. 近住经注释

222.Kāyadaratho hotiyeva niyamena, na cittadaratho tassa maggeneva samugghāṭitattā.

Jarāturoti jarābhibhavanena āturoyeva. Padadvayepi eseva nayo. Upariṭṭhatāya parito dīghaputhulatāya ativiya vijjhatīti sattisallaggahaṇaṃ. Evaṃ hissa taṇhāsallassa sadisatā. Avijjāya pana sammohāpādanena dukkhāpādanena ca visasadisatā. Ruppatoti vikāraṃ āpādiyamānassa pīḷiyamānassāti atthoti āha ‘‘ghaṭṭiyamānassā’’ti.

Pabbajitanti sasantānato pabbajitaṃ vā rāgādimalato pabbajitaṃ vā. Tasmāti yasmā therassevetaṃ vacanaṃ, tasmā ayaṃ idāni vuccamāno ettha gāthāya attho. Devatāya hītiādi vuttasseva atthassa pākaṭakaraṇaṃ. Etthāti sesagāthāsu. Atthassa vuttanayattā ‘‘anuttānapadavaṇṇanā’’ti āha. Vinayāti hetumhi nissakkavacananti tassa hetumhi karaṇavacanena atthamāha ‘‘vinayenā’’ti. Tathā ‘‘samatikkamā’’ti etthāpi. Paramaparisuddhaṃ saṃkilesasamucchindanato. Āraddhavīriyanti sambhāvitavīriyaṃ. Sambhāvanañcassa paggaṇhanaṃ paripūraṇañcāti āha ‘‘paggahitavīriyaṃ paripuṇṇavīriya’’nti.

Upaṭṭhānasuttavaṇṇanā niṭṭhitā.

3. Kassapagottasuttavaṇṇanā

223.Chetanti migānaṃ jīvitaṃ chetaṃ. Tenāha ‘‘migaluddaka’’nti. Rohitamiganti lohitavaṇṇaṃ khuddakamigaṃ, ‘‘mahārohitamiga’’nti keci. Satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharatīti imamatthaṃ sandhāya ‘‘paṭhamasutte vuttanayenevā’’ti vuttaṃ. Ayaṃ pana thero pañcābhiñño vipassanākammiko. Ṭhatvāti padānubandhanavasena gamanaṃ upacchinditvā therassa āsannaṭṭhāne ṭhatvā. Tassa vacanaṃ sotuṃ āraddho. Aṅguṭṭhakaṃ jālāpesīti adhiṭṭhānabalena daṇḍadīpikaṃ viya attano aṅguṭṭhakaṃ jālāpesi. Akkhīhipi passati aṅguṭṭhakaṃ jālamānaṃ. Kaṇṇehipi suṇāti tena vuccamānaṃ dhammaṃ ekadesena. Cittaṃ panassa dhāvatīti sambandho. Etassapīti luddakassapi.

Appapaññanti ettha appa-saddo ‘‘appaharite’’tiādīsu viya abhāvatthoti āha ‘‘nippañña’’nti. Kāraṇajānanasamatthenāti iminā kāraṇena sattānaṃ sukhaṃ, iminā dukkhanti evaṃ samācaramānena kāraṇaṃ jānituṃ samatthena kammassakatañāṇasampayuttacittenāti attho. Suṇātīti kevalaṃ savanamattavasena suṇāti, na tadatthavasena. Tenāha ‘‘atthamassa na jānātī’’ti. Kāraṇarūpānīti sabhāvakāraṇāni. Kiṃ me imināti? ‘‘Idaṃ papañca’’nti pahāya. Vīriyaṃ paggayhāti catubbidhaṃ sammappadhānaṃ vīriyaṃ paggaṇhitvā.

Kassapagottasuttavaṇṇanā niṭṭhitā.

4. Sambahulasuttavaṇṇanā

224.Sambahulāti suttantanayena sambahulā. Suttante sajjhāyiṃsūti suttantikā. Vinayaṃ dhārentīti vinayadharā. Yuñjantīti vāsadhure yogaṃ karonti. Ghaṭentīti tattha vāyāmaṃ karonti. Karontānaṃyeva aruṇo uggacchatīti sambandho.

Kometi kiṃ ime? Tenāha ‘‘kahaṃ ime’’ti? Vajjibhūmiṃ vajjiraṭṭhaṃ gatāti vajjibhūmiyā. Tenāha ‘‘vajjiraṭṭhābhimukhā gatā’’ti. Natthi etesaṃ nikebhaṃ nibaddhanivāsaṭṭhānanti aniketā tenāha ‘‘agehā’’ti. Utu eva sappāyaṃ, utuvasena vā kāyacittānaṃ kallattā sappāyaṃ. Esa nayo sesesupi.

Sambahulasuttavaṇṇanā niṭṭhitā.

5. Ānandasuttavaṇṇanā



我来直译这段巴利文：
222.身疲必定有,心疲则无,因已被道断除。
"老病"即为老所压制而病。于二句皆此理。因上位性及周遍长广性极为刺穿故取"剑矢"。如是彼与爱箭相似。但无明以引生愚痴及苦故如毒。"被损"即义为被引至变异被压迫故说"被击"。
"已出家"即从自相续出家或从贪等垢出家。"因此"即因此是长老语,因此此是今当说此偈义。"因天"等为显明已说义。"此"即余偈。因义已说理故说"不明句释"。"调伏"为因由格词故以具格说其义为"以调伏"。如是于"超越"亦然。最极清净因断除染污。"精进"即已成就精进。成就即策励及圆满故说"已策励精进已圆满精进"。
近住经注释竟。
3. 迦叶氏经注释
223."切"即切鹿命。故说"杀鹿者"。"赤鹿"即赤色小鹿,某些说"大赤鹿"。于师处取业处,因彼地方易得食故往住彼,依此义说"如第一经所说理"。但此长老五通观行者。"立"即依随足迹行断已于长老近处立。开始听彼语。"使拇指燃"即以决意力如杖灯使自拇指燃起。以眼见拇指燃烧。以耳听彼所说法一分。但其心连词为驰散。"此也"即猎人也。
"少慧"此中"少"字如"少青"等为无义故说"无慧"。"能知因"即以此因众生乐,以此苦,如是行者能知因具业自性智相应心义。"听"即仅依听闻而听,非依彼义。故说"不知其义"。"因相"即自性因。"此于我何"即以"此戏论"舍。"策励精进"即策励四正勤精进。
迦叶氏经注释竟。
4. 众多经注释
224."众多"即依经方式众多。"诵经"为经师。"持律"为持律者。"专注"即于住处作专注。"努力"即于彼作精勤。连词为正作时明相升起。
"此为何"即此为何?故说"此在何"?去瓦吉地瓦吉国故为瓦吉地。故说"去向瓦吉国"。"无住所"即无此等固定住处。故说"无家"。季节适宜,或依季节身心适宜为适宜。余亦此理。
众多经注释竟。
5. 阿难经注释

225.Ativelanti atibahukālaṃ. Bhikkhunā nāma upagatānaṃ upanisinnakathāmattaṃ vatvā ganthadhurehi vāsadhurehi vā yuttapayuttacittena bhavitabbaṃ, nātivelaṃ tesaṃ saññattibahulena. Thero pana tadā kenaci kāraṇena bahuvelaṃ gihisaññattibahulo ahosi, taṃ sandhāya vuttaṃ ‘‘ativela’’ntiādi. Idāni tamatthaṃ vibhāvetuṃ ‘‘bhagavatī’’tiādi vuttaṃ. Tanti taṃ tādisaṃ saññāpanaṃ sandhāya etaṃ ‘‘ativelaṃ gihisaññattibahulo’’ti vacanaṃ vuttaṃ. Bhikkhusaṅghassa kathaṃ sutvāti saṅghassa majjhe nisīditvā therena kathitattā vuttaṃ. Satthusāsananti piṭakattayaṃ vadati.

Pasakkiyāti upasakkitvā gantvā. Taṃ pana tattha ajjhogāhanaṃ hotīti āha ‘‘pavisitvā’’ti. Saṅkhāradukkhato nibbinnahadayassa sabbasaṅkhāravinissaṭaṃ nibbānaṃ yāthāvato paccavekkhantassa sammadeva samassāsakaraṃ hutvā upaṭṭhahantaṃ taṃ upari adhigamāya ussukkaṃ karonto nibbānaṃ hadaye nikkhipati nāmāti āha – ‘‘nibbānaṃ…pe… opeti nāmā’’ti. Nibbānaṃ…pe… ārammaṇato opeti nāmāti ānetvā sambandho. Atthavirahitā ‘‘biḷibiḷī’’ti pavattakiriyā biḷikā, ayaṃ pana gihisaññattikathā therassa attano sāmaññatthaasādhanato devatāya biḷikā viyāti biḷibiḷikāti vuttā.

Ānandasuttavaṇṇanā niṭṭhitā.

6. Anuruddhasuttavaṇṇanā



我来直译这段巴利文：
225."过久"即过多时间。名为比丘对来者近坐者只说话已应以经务住处务专注心,不应过久多作开导他们。但长老当时因某因缘多时多作在家人开导,依此说"过久"等。今为显此义说"世尊"等。"彼"即依彼如是开导而说此"过久多作在家人开导"语。"听比丘僧话"因在僧中坐而长老说故说。"师教"说三藏。
"近行"即近行已去。但彼于彼处为深入故说"入"。对厌离行苦心者如实省察出离一切行的涅槃,成为正慰藉而现起,为上证得而努力名为将涅槃置于心故说"涅槃等置名"。连词为"名为从目标置涅槃"。无义"哩哩"转起动作为哩,但此在家人开导话因不成就长老自沙门义故天以为如哩而说哩哩。
阿难经注释竟。
6. 阿那律经注释;

226.Anantareattabhāveti atītānantare devattabhāve. Thero hi tāvatiṃsadevalokā cavitvā idhūpapanno. Aggamahesīti kāci paricārikā devadhītā cittapaṇidhānamattena idānipi devakāye bhavissati upacitakusaladhammattāti maññamānā tasmiṃ vattamānaṃ viya kathentī ‘‘sobhasī’’ti āha. Evaṃ atītampissa dibbasotaṃ paccuppannaṃ viya maññeyya nāticirakālattāti dassento ‘‘pubbepi sobhasī’’ti āha. Sugatinirayādiduggatiyā vasena duggatā etarahīti adhippāyo. Paṭipattiduggatiyā kāmesu sammucchitabhāvato.

Patiṭṭhahantoti nivisanto. Aṭṭhahi kāraṇehīti cirakālaparibhāvanāya viruḷhamūlehi ayonisomanasikārādipaccayamūlakehi vuccamānehi aṭṭhahi kāraṇehi. Ratto rāgavasenāti sabhāvato saṅkappato ca yathāsamīhite iṭṭhākāre sakkāye sañjātarāgavasā ratto giddho gadhito. Patiṭṭhātīti oruyha tiṭṭhati. Duṭṭho dosavasenāti sabhāvato saṅkappato ca yathāsamīhite aniṭṭhākāre sakkāye sañjātadosavasena duṭṭho rupitacitto. Mūḷho mohavasenāti asamapekkhanena mūḷho muyhanavasena. Vinibaddhoti ahaṃkārena visesato nibandhanato mānavatthusmiṃ bandhito. Mānavasenāti tena tena maññanākārena. Parāmaṭṭhoti dhammasabhāvaṃ niccādivasena parato āmaṭṭho. Diṭṭhivasenāti micchādassanavasena. Thāmagatoti rāgādikilesavasena thāmaṃ thirabhāvaṃ upagato. Anusayavasenāti maggena appahīnatāya anu anu santāne sayanavasena. Appahīnaṭṭho hi tesaṃ anusayaṭṭho. Aniṭṭhaṅgatoti saṃsayito. Vikkhepagatoti vikkhittabhāvaṃ upagato. Uddhaccavasenāti cittassa uddhatabhāvavasena. Tāpīti tāpi devakaññāyo. Evaṃ patiṭṭhitāvāti yathāvuttanayena rattabhāvādinā sakkāyasmiṃ patiṭṭhitā eva. Naradevānanti purisabhūtadevānaṃ.

Paṭigantunti apekkhāvasena tato apagantuṃ apekkhaṃ vissajjetuṃ. Dussantanti dasantaṃ, ‘‘vattha’’nti keci. Sūciṃ yojetvāti sibbanasuttena sūciṃ yojetvā pāse ca pavesetvā. Manāpakāye devanikāye jātā manāpakāyikā. Tesaṃ pabhāvaṃ dassetuṃ ‘‘manasā’’tiādi vuttaṃ. Samajjanti saṃhitaṃ. Gamanabhāvanti gamanajjhāsayaṃ. Vikkhīṇoti vicchindanavasena khīṇo. Devatānaṃ uttarimanussadhammārocane doso natthīti tāsaṃ puna anāgamanatthaṃ arahattaṃ byākāsi.

Anuruddhasuttavaṇṇanā niṭṭhitā.

7. Nāgadattasuttavaṇṇanā

227.Atikālenāti ativiya pubbaṇhakālena, kālassevāti attho. Koṭisammuñjaniyāti sammuñjanikoṭiyā, sammuñjaniyā ekadesenevāti attho. Iminā sammajjane amanāpakāritaṃ dasseti. Majjhanhike vītivatteti gihisaṃsaggavasena kālaṃ vītināmento majjhanhe bahuvītivatte. Aññehi bhikkhūhīti nātikālaṃ paviṭṭhehi. Nissakkavacanañcetaṃ. Bhāyāmi nāgadattanti tassa paṭipattiṃ bhāyitabbaṃ katvā devatā vadantī paṭipattiyaṃ niyojeti. Suppagabbhanti kāyapāgabbiyādīhi ativiya samannāgataṃ.

Nāgadattasuttavaṇṇanā niṭṭhitā.

8. Kulagharaṇīsuttavaṇṇanā



我来直译这段巴利文：
226."直前身"即过去直前天身。因长老从忉利天死来生此处。"第一后妃"即某侍女天女以为仅以心愿今也将在天身因已积集善法,如在现在般说"你光耀"。如是说"先前也光耀"表示其过去天耳如现在般因时不太远。意为"恶趣"今由善趣地狱等恶趣。由行恶趣于欲贪着故。
"住立"即安住。"以八因"即以长时修习生根的非如理作意等因缘根本所说八因。"染着以贪"即依自性思维于所欲好相自身生贪力染着贪求执著。"住立"即沉入而住。"瞋恚以嗔"即依自性思维于所欲不好相自身生嗔力瞋恚恼心。"愚痴以痴"即以不正观愚痴以迷惑力。"系缚"即以我执特别系缚于慢事而缚。"以慢"即以彼彼认为相。"执取"即以常等方式执取法性。"以见"即以邪见力。"得坚"即以贪等烦恼力得坚牢性。"以随眠"即以道未断故随续潜伏力。因未断为彼等随眠义。"未去"即怀疑。"得散乱"即得散乱性。"以掉举"即以心掉举性力。"彼等也"即彼等天女也。"如是住立"即如所说方式以染着等于自身住立。"人天"即成为人的天。
"回"即依期待从彼去舍期待。"织"即织,"衣"某些说。"穿针"即以缝线穿针及入孔。生于可意身天众为可意身。为显彼等威力说"以意"等。"集"即和合。"去性"即去意乐。"灭尽"即以断方式灭尽。天无宣说上人法过故为令彼等不再来说阿罗汉。
阿那律经注释竟。
7. 那伽达多经注释
227."太早"即太早晨时,即早义。"以扫尾"即以扫帚尾,即以扫帚一分义。以此显示扫不可意性。"中午过"即以在家人交际力度过时间于多过中午。"其他比丘"即不太早入者。此为从格。"我怕那伽达多"天说恐怖彼行引导于行。"极粗鲁"即极具身粗鲁等。
那伽达多经注释竟。
8. 居士妇经注释;

228.Ogāhappattoti vissāsavasena anuppavesaṃ patto. Aññataraṃ kulanti tasmiṃ kule jāyampatiṃ sandhāya vadati. ‘‘Bahūpakāraṃ me etaṃ kulaṃ ciraṃ sappāyāhāradānādinā; tasmā idhāhaṃ aggadakkhiṇeyyo jāto; imesaṃyeva deyyadhammapaṭiggaṇhanena puññaṃ vaḍḍhessāmī’’ti cintesi. Tenāha ‘‘aññattha gantvā kiṃ karissāmī’’tiādi. Sāti devatā. Ubhopeteti taṃ bhikkhuñca gharaṇiñca sandhāya vadati. Paṭigādhappattāti paṭigādhaṃ pattā aññamaññasmiṃ patiṭṭhitavissāsena.

Vissamappattivasena santiṭṭhanti etthāti saṇṭhānaṃ, vissamanaṭṭhānaṃ. Samāgantvāti sannipatitvā. Paṭiññūdāharaṇehi mantayatīti mantanaṃ, ñāpakaṃ kāraṇaṃ. Paṭilomasaddāti paṭilomabhāvena patitattā asaccavibhāvanā paṭikūlasaddā. Tena kāraṇenāti tena kāraṇapaṭirūpakena micchāvacanena. Na maṅkuhotabbaṃ akārakabhāvato. Saddena paritassatīti parehi attani payuttamicchāsaddamattena paritassanasīlo. Vataṃ na sampajjatīti yathāsamādinnavataṃ lahucittatāya na pāripūriṃ gacchati. Sampannavatoti paripuṇṇasīlādivataguṇo

Kulagharaṇīsuttavaṇṇanā niṭṭhitā.

9. Vajjiputtasuttavaṇṇanā

229.Vajjiraṭṭhe rājaputtoti vajjiraṭṭhe jātasaṃvaddho vajjirājaputto. Sabbaratticāroti chaṇasampattiyā ito cito carantehi anubhavitabbanakkhattamaho. Tenāha ‘‘kattikanakkhattaṃ ghosetvā’’ tiādi. Ekābaddhaṃ hotīti yasmā cātumahārājikadevā tasmiṃ divase nakkhattaṃ ghosetvā attano puññānubhāvasiddhāya dibbasampattiyā mahantaṃ nakkhattakīḷāsukhaṃ anubhavanti, tasmā taṃ tehi ekābaddhaṃ viya hoti. Bheriāditūriyānanti bherimudiṅgasaṅkhapaṇavavīṇāditūriyānaṃ. Tāḷitānanti āraddhalayānurūpaṃ pahaṭānaṃ. Vīṇādīnanti vīṇāveṇugomukhīādīnaṃ. Vāditānanti yathāraddhamucchanānurūpaṃ saṅghaṭṭitānaṃ. Abhāsīti tena saddena ākaḍḍhiyamānahadayo ayoniso ummujjitvā ‘‘mahatī vata me jānī’’ti anutthunanto abhāsi. Chaḍḍitadārukaṃ viyāti vane chaḍḍitaniratthakakaḷiṅgaraṃ viya. Lāmakataroti nihīnataro. Devatā paṭhamappitaṃ āṇiṃ paṭāṇiyā nīharantī viya tena bhikkhunā vuttamatthaṃ apanentī ‘‘tassa te bahukā pihayantī’’ti avocāti vuttanti dassento ‘‘thero’’tiādimāha. Saggaṃ gacchantānaṃ yathā nerayikā pihayanti, evaṃ sammāpaṭipannassa tuyhaṃ bahū pihayanti, tasmā tvaṃ ‘‘pāpiyo’’ti attānaṃ mā maññitthāti adhippāyo.

Vajjiputtasuttavaṇṇanā niṭṭhitā.

10. Sajjhāyasuttavaṇṇanā



我来直译这段巴利文：
228."得深入"即依亲密力得进入。"某家"即依彼家夫妇说。想"此家对我多所助益长时以适宜食等施;故我在此成为最上应供;仅受彼等施物而增长福"。故说"往他处何所作"等。"彼"即天。"两者"即依彼比丘及居士妇说。"得深固"即得深固以互相建立亲密。
于此依休息得立故为住处,即休息处。"集会"即聚集。"谈论"即以承诺说明谈论,即能知因。"逆语"即因以逆性堕落故不显真实违逆语。"以彼因"即以彼因相似邪语。不应羞耻因非作者。"声音怖畏"即对他人于自加诸邪声音量而有怖畏性。"戒不成就"即如所受持戒以轻心性不至圆满。"具戒"即圆满戒等戒德。
居士妇经注释竟。
9. 跋耆子经注释
229.跋耆国王子即生长于跋耆国（今印度比哈尔邦）的跋耆王子。"通宵游"即节庆时于此彼游行应享受的星宿节。故说"宣布羯底迦星宿"等。"一体"即因四大王天于彼日宣布星宿以自福威力成就天成就享大星宿游戏乐,故彼与彼等如一体。"鼓等乐器"即鼓、泥鼓、螺、小鼓、琵琶等乐器。"击"即随所起节奏打击。"琵琶等"即琵琶、笛、牛面等。"奏"即随所起调音相应拨弦。"说"即以彼声音牵引心非理浮现说"我实大损失"而叹息。"如弃木"即如林中弃无义废材。"更劣"即更下贱。显示天如拔最初打入钉以反钉般除彼比丘所说义而说"多人羡慕你"说"长老"等。意为如地狱众羡慕往天界者,如是多人羡慕你正行者,故你勿认为"我劣"。
跋耆子经注释竟。
10. 诵经经注释;<.Assistant>

230.Nissaraṇapariyattivasenāti addhā imaṃ pariyattiṃ nissāya vaṭṭadukkhato nissarituṃ labbhāti evaṃ nissaraṇapariyattivasena. Sajjhāyanatoti vimuttāyatanasīse ṭhatvā sajjhāyanato. Idāni tassa nissaraṇapariyattivasena sajjhāyanakaraṇaṃ, paṭipattivasena vattapaṭivattakaraṇaṃ, vipassanābhāvanañca dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Arahattaṃ pattadivase paṭipattikittanāya purimadivasesupi tathā paṭipajji, vipassanaṃ pana ussukkāpetuṃ nāsakkhīti dasseti. Kālaṃ ativattetīti idaṃ ‘‘saṅkasāyatī’’ti padassa atthavacanaṃ. Therassāti sajjhāyakattherassa.

Dhammapadānīti sīlādidhammakkhandhadīpakāni padāni. Tenāha ‘‘sabbampi buddhavacanaṃ adhippeta’’nti. Na gaṇhāsi uddesanti adhippāyo. Pāḷiyaṃ ‘‘bhikkhūhi saṃvasanto’’ti iminā tesaṃ dhammassavanatthāyapi dhammo pariyāpuṇitabboti dasseti. Virajjati etenāti virāgo, ariyamaggo. Jānitvāti pariññābhisamayavasena diṭṭhasutādiṃ yāthāvato jānitvā paṭivijjhitvā. Vissajjananti pahānaṃ. Na buddhavacanassa vissajjanaṃ. Bhaṇḍāgārikapariyattiyāpi anuññātattā pageva nissaraṇatthāya, tattha pana mattā jānitabbāti dassento ‘‘ettāvatā’’tiādimāha.

Sajjhāyasuttavaṇṇanā niṭṭhitā.

11. Akusalavitakkasuttavaṇṇanā

231.Akusalevitakketi akosallasambhūtaṭṭhena akusale micchāvitakke. Yoni vuccati upāyo, tasmā asubhādike subhādivasena manasikāro ayonisomanasikāroti āha ‘‘anupāyamanasikārenā’’ti. Pāsādikakammaṭṭhānanti pasādāvahaṃ buddhānussatiādikammaṭṭhānaṃ. Balavapītiñca sukhañcāti nīvaraṇavikkhambhanato balavantaṃ upacārajjhānasahagataṃ pītiñca sukhañca.

Akusalavitakkasuttavaṇṇanā niṭṭhitā.

12. Majjhanhikasuttavaṇṇanā

232.Nandanavaggeti nandanavaggavaṇṇanāyaṃ tattha idhāpi gāthāya visesābhāvato. Yadi evaṃ kasmā tattha saṅgītaṃ idha gahitanti? Devatāpaṭisaṃyuttataṃ upādāya devatāsaṃyutte saṅgahitampi aṭṭhuppattiyā paṭisaṃyuttattā idha gahitaṃ.

Majjhanhikasuttavaṇṇanā niṭṭhitā.

13. Pākatindriyasuttavaṇṇanā

233. Terasame yaṃ vattabbaṃ, taṃ vitthāritamevāti yojanā. Jantudevaputtasutteti jantudevaputtasuttasaṃvaṇṇanāya. ‘‘Tattha saṅgītaṃ idhāpī’’tiādi anantarasuttavaṇṇanāyaṃ vuttanayameva.

Pākatindriyasuttavaṇṇanā niṭṭhitā.

14. Gandhatthenasuttavaṇṇanā



我来直译这段巴利文：
230."依出离学"即必定依此学可从轮回苦出离,如是依出离学。"从诵"即立于解脱处头从诵。今为显示彼依出离学作诵、依行作行仪,及观修说"彼如是"等。以证阿罗汉日说行表示前日也如是行,但不能努力观。"度时"即此为"欲"字义说。"长老"即诵经长老。
"法句"即显示戒等法蕴句。故说"意指一切佛语"。意为不取诵。经中"与比丘共住"以此显示为听法故也应学法。"以此离染"即离染,即圣道。"知"即依遍知现观力如实知见闻等。"舍"即断。非舍佛语。因许藏持学更何况为出离,但于彼应知量故说"如是"等。
诵经经注释竟。
11. 不善寻经注释
231."不善寻"即依生不善巧义不善邪寻。源说为方便,故于不净等以净等方式作意为非理作意故说"以非方便作意"。"寂静业处"即引生寂静佛随念等业处。"强力喜及乐"即因镇伏盖故强力近行定相应喜及乐。
不善寻经注释竟。
12. 中午经注释
232."欢喜品"即于欢喜品注释因此处也偈无差别故。若如是何故彼处结集此处取?依天相应摄于天相应虽摄也因事缘相应于此取。
中午经注释竟。
13. 平常根经注释
233.第十三应说彼已广说即结合。"生天子经"即于生天子经注。"彼处结集此处也"等如前经注所说理。
平常根经注释竟。
14. 香贼经注释

234.Gandhārammaṇaṃupanijjhāyatīti gandhasaṅkhātaṃ ārammaṇaṃ upecca nijjhāyati, rūpārammaṇena viya viññāṇena rūpaṃ, gandhārammaṇena taṃ upecca nijjhāyati paccakkhato, yāthāvato sabhāvato paṭivijjhatīti attho. Upasiṅghissatīti taṇhāvasena upagantvā siṅghissati.

Ekaṅgametaṃtheyyānanti ārammaṇavasena theyyavatthūsu vibhajiyamānesu ekamaṅgametaṃ gandhārammaṇanti āha ‘‘thenitabbāna’’ntiādi. Ojāpekkhāya theyyāya pavattamānāya dhammārammaṇatāpi tassā siyā, sā pana na madhurā theyyakatā cāti ‘‘pañcakoṭṭhāsāna’’nti vuttaṃ. Kāmañca taṃ gandhārammaṇaṃ kenaci pariggahitaṃ na hotīti ādiyituṃ sakkā, satthārā pana ananuññātattā na yutto tassa paribhogo. Yaṃ pana tena bhikkhunā vuttaṃ ‘‘na harāmi na bhañjāmī’’ti, tassapi ayameva parihāro. Vaṇṇīyati phalaṃ etenāti vaṇṇaṃ, kāraṇanti vuttaṃ ‘‘vaṇṇenāti kāraṇenā’’ti.

Tasminti tasmiṃ bhikkhusmiṃ. Ākiṇṇakammantoti taṇhādiṭṭhiādivasena akusalakammanto diṭṭhimohataṇhādivasena ādito paṭṭhāya kusalakammānaṃ paṭikkhepanato. Diṭṭhivasena ca kathinakakkhaḷakharigatattā ‘‘akhīṇakammanto kakkhaḷakammanto’’ti vuttaṃ.

Ākiṇṇaluddoti ākiṇṇo hutvā kakkhaḷo. Tenāha ‘‘bahupāpo’’tiādi. Makkhitoti litto. Tanti devatācodanaṃ. Tasmāti atikkamma ṭhitattā‘‘tvañcārahāmi vattave’’ti evamāha.

Gavesantassa attano santāne uppādanavasena pariyesantassa. Anekayojanāyāmavitthāraṃ gaganatalaṃ byāpetvā uppannavalāhakakūṭappamāṇaṃ viya. Suddhoti sīlena parisuddho ayanti jānāsi. Sugatinti sundaranibbattiṃ. Tena nibbānassapi saṅgaho siddho.

Gandhatthenasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Vanasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

10. Yakkhasaṃyuttaṃ

1. Indakasuttavaṇṇanā



我来直译这段巴利文：
234."观察香所缘"即近于名为香之所缘而观察,如以色所缘识于色,以香所缘近彼而观察现前,如实通达自性义。"将嗅"即以爱力近往将嗅。
"此为诸盗一分"即依所缘分别盗事时此香所缘为一分故说"应偷"等。寻求养分的盗行转起时也可能是法所缘,但彼非美味且作盗故说"五部分"。虽然彼香所缘非为任何所摄而可取,但因师未许可故不适宜受用。但彼比丘所说"我不取不破"对此也此即解释。"以因"即以因由故说"以因即因由"。
"于彼"即于彼比丘。"杂恶业"即依贪见等不善业,因依见痴爱等从始拒绝善业。又依见硬粗重故说"未尽业粗重业"。
"杂恶暴"即成为杂浊粗暴。故说"多恶"等。"涂"即染。"彼"即天劝勉。"因此"即因超越住故说"我应告你"。
以在自相续生起方式寻求。如遍满多由旬长广虚空生起如云峰量。"净"即知此以戒清净。"善趣"即善生。由此涅槃摄亦成就。
香贼经注释竟。
显扬真义胜者相应部注释
林相应注释隐义显明竟。
10. 夜叉相应
1. 因陀迦经注释;

235. Attano pariṇāyakattena indo nāma mahesakkho, indoti samaññā assāti katvā ‘‘indako’’tipi vuccati, tassa indakassa. Indakūṭe pabbate nivasatīti indakūṭanivāsī, tassa indakūṭanivāsino. Balikammehi yajitabbato pūjitabbato yakkho, tassa yakkhassa. Indassa nivāsaṭṭhānabhūtaṃ kūṭaṃ indakūṭanti yakkhato kūṭena nāmaṃ laddhaṃ. Indakūṭo indo uttarapadalopena yathā ‘‘kelāsakūṭo kelāso’’ti. Indo yakkhoti kūṭato yakkhena nāmaṃ laddhaṃ. Na cettha itarītaranissayadoso aññamaññūpalakkhaṇabhāvato yathā taṃ ‘‘kāyakammaṭṭhāna’’nti. Rūpanti sakalaṃ rūpakkhandhamāha, na rūpāyatananti. Imaṃ sarīraṃ pecca ayaṃ kinti paṭilabhatīti codeti.

Kuto āgacchatīti parādhārarūpe jīve attani mātukucchimokkante rūpassa sambhavoti kuto nāma ṭhānato āgacchati. Tenāha ‘‘imāni ca aṭṭhīni imā ca maṃsapesiyo’’tiādi. Kathaṃ nvayanti ayaṃ kucchisaṅkhāte gabbhare kathaṃ sajjatīti pucchati. ‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’tiādinā (theragā. nidānagāthā) gabbharo ca kucchivācako āgato. Tenāha ‘‘gabbharasminti mātukucchismi’’nti. Puggalavādīti attavādupādāno. Yathā hi macchamaṃsaṃ bhuttaṃ pheṇaṃ viya hutvā vilīyati, na ca paññāyati sattabhāvena appavattanato, evamevaṃ yadi mātukucchismiṃ gabbhabhāvena uppannaṃ rūpaṃ satto na bhaveyya no vaḍḍheyya, vilīyitvā gaccheyya, paññāyati ca taṃ rūpaṃ, tasmā jīvoti imāya laddhiyā. Evamāhāti ‘‘rūpaṃ…pe… gabbharasmi’’nti evamavoca. Paṭhamanti etesaṃ pañcannaṃ paṭhamaṃ. Tenāha ‘‘paṭhamena paṭisandhiviññāṇena saddhi’’nti. ‘‘Jātiuṇṇaṃsūhīti jātieḷakāya uṇṇaṃsūhī’’ti vadanti. ‘‘Gabbhaṃ phāletvā gahitauṇṇā jātiuṇṇā. Tassā aṃsūhi tīhi katasuttagge’’ti saṃyuttabhāṇakānaṃ adhippāyo.

Anāviloti accho, suppasannoti attho. Evaṃvaṇṇappaṭibhāganti vuttappamāṇasaṇṭhānasamparicchinnaṃ. Kalalaṃ sampavuccatīti attabhāvo bhūtupādārūpasaṅkhāto santānavasena pavattamāno kalalaṃ nāmāti kathīyati.

Kalalāti yathāvuttakalalarūpahetu taṃ nissāya paccayaṃ katvā. Maṃsadhovanaudakavaṇṇanti vaṇṇato maṃsadhovanaudakavaṇṇaṃ, saṇṭhānato pana vilīnatipusadisaṃ.

Paripakkanti paripākakalalabhāvato paripākaṃ gataṃ suparipākaṃ gataṃ. Samūhatanti samūhabhūtaṃ saṅgataṃ. Vivaṭṭamānanti pariṇamantaṃ. Tabbhāvanti karaṇe etaṃ upayogavacanaṃ, tabbhāvena pariṇamantanti attho. Nissakke vā upayogavacanaṃ, tabbhāvato kalalabhāvato kalalaṃ vipariṇamantaṃ. Abbudaṃ nāma jāyati, abbudaṃ nāma sampajjatīti attho.

Vilīnatipusadisā saṇṭhānavasena, vaṇṇavasena pana sitā arattāva hotīti vadanti. Maṇḍanti dārikānaṃ tathā pīḷanato nibbattamaricapakkassa sārabhūtaṃ rasaṃ. Sabbabhāgehi muccatīti so maṇḍo kapāle alaggo hutvā tassa sabbabhāgehi mucchitvā piṇḍito hutvā tiṭṭhati. Evarūpā pesi hotīti sā pesi gabbhāsaye katthaci alaggā yathāvuttamaṇḍo viya piṇḍito hutvā tiṭṭhati. Tenāha ‘‘vilīnatipusadisā’’ti.

Pesi nibbattatīti ettha pesīti nissakke paccattavacananti āha ‘‘tato pesito’’ti.

Ghanassa saṇṭhānaṃ. Nibbattaṃ kammapaccayāti taṃsaṇṭhānaṃ rūpadhammanibbattiyā jāyati. ‘‘Jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 

我来直译这段巴利文：
235.以自为引导者名为因陀大威力,因陀为其通称故亦名"因陀迦",彼因陀迦的。住在因陀峰山故为因陀峰住者,彼因陀峰住者的。以供养事应供养应尊敬故为夜叉,彼夜叉的。为因陀住处之峰名因陀峰,即从夜叉得峰名。因陀峰因陀略去后分如"吉利沙峰吉利沙"。因陀夜叉即从峰得夜叉名。此中无互相依止过失因互相标识性如"身业处"。"色"即说全色蕴,非色处。问"此身死后此如何得?"。
"从何来?"即依止他身色命我入母胎时色生即从何处而来。故说"此等骨及此等肉片"等。"如何此"即问如何在名为腹的窟内安置。如"如狮子等吼,牙兽在山窟"等来的窟亦说腹。故说"于窟即母腹中"。"人我论者"即我见取。如食鱼肉成如泡沫而融化,因不行为有情性故不显,如是若于母腹中以胎状生色非有情则不增长,将融化而去,而彼色显现,故依此见解。"如是说"即"色...于窟"如是说。"第一"即此等五中第一。故说"与第一结生识俱"。说"生毛端即生羊毛端"。"破胎取羊毛为生毛。以彼三端作线端"为相应诵说者意趣。
"无浊"即清澈,意为极净。"如是色相似"即限定如说量相。"说为羯逻蓝"即说自体名为羯逻蓝,以界所生色相续转起。
"从羯逻蓝"即如说羯逻蓝色因依彼作缘。"肉洗水色"即就色如肉洗水色,就形状则如融化的锡。
"遍熟"即从遍熟羯逻蓝性至遍熟至善遍熟。"聚集"即成为聚集合集。"转变"即变化。"彼性"即此作格对格,意为以彼性变化。或离格对格,从彼性从羯逻蓝性羯逻蓝转变。"生阿部陀"即成阿部陀义。
说形状如融化锡,就色则白而不赤。"精"即如是压逼女生熟辣椒之精华。"从一切分脱"即彼精不着锅而从其一切分离而成团而住。"如是成肉团"即彼肉团于胎处不着如说精一样成团而住。故说"如融化锡"。
"肉团生"此中"肉团"为离格主格故说"从彼肉团"。
显示硬的形状。"业缘生"即彼形状依色法生。"老死无常有为缘起"。

2.20) hi vuttaṃ.

Pīḷakāti pīḷakasadisā maṃsapiṇḍā jāyanti.

Sattamādīnīti ādi-saddena aṭṭhamasattāhato paṭṭhāya yāva ekacattālīsā catuttiṃsa sattāhāni saṅgaṇhāti. Pariṇatakālanti gabbhassa pariṇatakālaṃ. Navamāsato bahi paripakko nāma hoti kesalomādinibbattito. Tenāha ‘‘dvācattālīse sattāhe etāni jāyantī’’ti.

Tassāti gabbhaseyyakasattassa. Mātuudarapaṭalena ekābaddho hoti yato mātarā paribhuttaāhāro āmāsaye patiṭṭhite gabbhassa nābhināḷānusārena gabbhagatassa sarīraṃ sampatvā āhārakiccaṃ karoti. Āhārasamuṭṭhānarūpaṃ samuṭṭhāpetīti gabbhagatassa kāye ojāya paccayo hoti. Sā ca taṃ paccayaṃ labhitvā ojaṭṭhamakaṃ rūpaṃ samuṭṭhāpeti. Evaṃ mātarā paribhuttaāhārapaccayena gabbhagato dasa māse yāpeti attano nābhināḷānusāragateneva tena yāva āhārasamuṭṭhānasattāho, tato paṭṭhāya āharaṇato. Keci pana ‘‘mātarā paribhuttaāhāro bāhiravaggo viya tassa kāyaṃ abhisanneti parisanneti, tena so yāpetī’’ti vadanti. Kucchigataṃ udarapaṭalena tirohitattā bahi ṭhitanti vattabbataṃ na arahatīti ‘‘kucchiyā abbhantaragato’’ti āha. Mātukucchigato naroti mātu tirokucchigato. Evaṃ khoti iminā yathāvuttākārena ayaṃ satto…pe… nibbattati, tasmā rūpaṃ na jīvo. Na hi diṭṭhigatassa sattāhakkamena vuḍḍhippatto icchito aniccatāpattito.

Indakasuttavaṇṇanā niṭṭhitā.

2. Sakkanāmasuttavaṇṇanā

236.Sakkanāmakoti baliputto viya sakkassa vasena gahitanāmo. ‘‘Eso kirā’’ti pāṭho. ‘‘Eko kirā’’tipi likhanti. Mārassa pakkhe gato mārapakkhiko. Yadaññanti ettha yanti kiriyāparāmasanaṃ, tasmā yaṃ aññassa anusāsanaṃ, taṃ samaṇassa na sādhūti yojanā. Kāraṇenāti kāraṇamattena saṃvāso jāyati. Yena kenaci gahaṭṭhena vā pabbajitena vā. Taṃ kāraṇantaraṃ samāgataṃ purisaṃ sappañño sambuddho anukampituṃ nārahati visesādhigamābhāvā, sati pana tasmiṃ savisesaṃ pasādo hotīti. Manasā ce…pe… na tena hoti saṃyutto sinehavasena anukampā anuddayā tassā asaṃkiliṭṭhasabhāvattā.

Sakkanāmasuttavaṇṇanā niṭṭhitā.

3. Sūcilomasuttavaṇṇanā



我来直译这段巴利文：
2.20)已说。
"疱"即生如疱之肉团。
"第七等"即等字摄从第八周至四十一的三十四周。"变熟时"即胎变熟时。从九月外成熟名为发毛等生起。故说"于第四十二周生此等"。
"彼"即胎生有情。以母腹膜结合一处因此母所食食物住于胃时沿胎脐管至胎身作食物事。"生起食生色"即于胎身中滋养为缘。彼得此缘生起滋养八法色。如是以母所食食物缘胎儿十月存活以自脐管随顺直至食生周,从此以取。有些说"母所食食物如外糊遍润其身,以此存活"。住胎以腹膜覆故不应说如住外,故说"住于腹内"。"胎人"即母中住胎。"如是"即以此如说方式此有情生起,故色非命。因非所见有情以七日次第增长所欲得无常性。
因陀迦经注释竟。
2. 帝释名经注释
236."名帝释"即如供子以帝释力取名。"此据说"即读文。亦写"一据说"。往魔之党为魔党。"何他"此中"何"为行参照,故结合为何他之教导,此于沙门非善。"以因"即以因缘生共住。以任何在家或出家。此因缘会合之人,智者正觉不应悲悯因无胜证,但有此则有殊胜信。若意...不与彼相应,以爱力悲悯怜愍因彼无染污性。
帝释名经注释竟。
3. 针毛经注释

237. Gayāya avidūre bhavo gāmo ‘‘gayā’’ti vuttoti āha ‘‘gayāya’’nti, tenāha ‘‘gayāya avidūre niviṭṭhagāmaṃ upanisāyāti attho’’ti. Gocaragāmanidassanaṃ hetaṃ. Idaṃ upari idaṃ heṭṭhāti natthi uppaṭipāṭiyo mañcapādānaṃ dvīsu passesu dīghabhāvena. Balikammatthāya kataṃ devatādhiṭṭhānanti adhippāyena devaṭṭhāne ṭhapenti. Aṭṭhapādamañcasadiso kira so heṭṭhupariparivattetabbato. Kathinasibbanasūci kathinasūci. Apaccattharitvāti kiñci saṅghikasenāsanassa upari paṭicchadanaṃ apaccattharitvā. Gavacchivijjhitaṃ viyāti tehi sūcilomehi gavacchijālaṃ viya gataṃ sabbaso samohataṃ.

Idhāpi ‘‘kharasarīro’’ti vatvā kharasarīraṃ kathinasūcisadisatāya lomassāti tassa tathābhāvassa kāraṇaṃ dassento ‘‘so kirā’’tiādimāha. Attano hatthehīti saṅghikatelasammakkhitehi attano sarīraṃ makkhesi. Itīti vuttākārena.

Samāgamaṭṭhānanti yakkhasannipātaṭṭhānaṃ. Soti sūcilomo yakkho. Manti ca tameva vadati.

Uṭṭhāpetvāti uddhaggā katvā. Apanāmesīti yathā so attano kāyaṃ upanetuṃ na sakkoti, tathā karonto thokaṃ apanāmesi. Amanuññoti pharusatikkhatāya na manuñño. Cittaṃ vā te khipissāmīti mayhaṃ ānubhāvena tava cittavikkhepaṃ vā karissāmi. Yathā pana so cittavikkhepaṃ kareyya, taṃ dassetuṃ ‘‘yesañhī’’tiādi vuttaṃ. Bheravaṃ vāti vuttākārena aññathā vā bhayānakaṃ dassanamatteneva sattānaṃ bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetuṃ samatthaṃ. ‘‘Kathentānaṃyevā’’ti vā pāṭho. Taṃ dvīsu pādesu gahetvā pāraṃ gaṅgāya khipissāmīti yojanā.

Kutonidānāti kasmā kāraṇā? Aṭṭhakathāyaṃ pana samāsapadametaṃ, vibhattialopena niddesoti dassetuṃ ‘‘kiṃnidānā kiṃpaccayā’’ti? Attho vutto. Cittaṃ ossajantīti kusalacittaṃ pavattituṃ appadānavasena purato khipanti. Kuto samuṭṭhāyāti micchāvitakkānaṃ samuṭṭhānaṃ pucchati?

Kāmarāgādayo subhanimittādīsu ayonisomanasikārahetū. Kāmo pana ayonisomanasikāro ca niyakajjhattapariyāpannoti āha ‘‘ayaṃ attabhāvo nidānaṃ etesanti itonidānā’’tiādi. Evamevāti aṭṭhakathāyaṃ kīḷāpasutakumārakā viya micchāvitakkā daṭṭhabbā, tesaṃ uppattiṭṭhānabhūto loko viya ayaṃ attabhāvaloko. Tehi ossajiyamānaṃ dhaṅkaṃ viya cittaṃ, tassa pāde baddhadīghasuttakaṃ viya taṃ dūrānubandhaṃ saṃyojananti evaṃ upamāya saṃsandanaṃ daṭṭhabbaṃ.

Pāpavitakkānaṃ taṃsampayuttakilesānañca taṇhā visesapaccayo tadabhāvena tesaṃ abhāvatoti āha ‘‘taṇhāsinehato jātā’’ti. Attabhāvapariyāpannattā ‘‘attani sambhūtā’’ti vuttaṃ. Tena nesaṃ anaññahetukataṃ dasseti, nigrodhasseva khandhajātīti iminā pana puthubhāvañca, visattātiādinā dubbinissaṭatañca. Vatthukāmesu rūpārammaṇādīsu puthūsu. Puthū kilesakāmā kāmarūpataṇhādayo. Tehi kilesakāmehi karaṇabhūtehi. Attabhāvaṃ khandhapañcakaṃ. Ye vipassanāya yuttapayuttā yāthāvato jānanti.


我来直译这段巴利文：
237."伽耶"即说"在伽耶（今印度比哈尔邦）不远处生起的村"故说"伽耶",故说"依近伽耶不远处住村义"。此为化缘村显示。"此上此下"即无倒置因床脚两边长性。为供养事作天住处以此意趣于天处置。据说彼如八足床因可上下翻转。迦絺那缝针为迦絺那针。"不覆"即不以任何覆盖于僧团卧具上。"如牛窗穿透"即以彼等针毛如牛窗网般遍及一切。
此中也说"粗身"后为显示因针毛如迦絺那针故粗身的彼如是性因说"彼据说"等。"以自手"即以涂僧团油涂自身。"如是"即如说方式。
"集会处"即夜叉集会处。"彼"即针毛夜叉。"我"即说彼。
"竖起"即作向上。"移"即作令彼不能近己身如是少许移。"不可意"即以粗猛利故不可意。"或扰乱你心"即以我威力作你心散乱。为显示如何彼作心散乱说"因彼等"等。"或可怖"即如说方式或其他,仅以见可怕能生有情怖畏战栗身毛竖。或读作"正说时"。结合为取彼两足掷过恒河。
"何因"即何因缘?但注释中此复合词,以除格说明为显示"何因何缘"义说。"舍心"即不与善心转起前舍。"从何生起"即问邪思惟生起。
贪欲等于净相等非理作意因。但欲及非理作意摄于自身故说"此身为彼等因故从此因"等。"如是"即注释中应见如同游戏专注童子的邪思惟,如彼等生起处的世间为此身世间。如彼等舍之乌为心,如系其足长绳为彼远随系缚,如是应见譬喻配合。
说"从爱润生"因恶思惟及彼相应烦恼的爱为特别因缘,以无彼故彼等无。说"生于自"因摄于身。以此显示彼等非他因性,以"如尼拘律树干生"显示多性,以"遍着"等显示难脱性。于所欲事色所缘等诸多。多欲染即欲色爱等。以彼等欲染为具。身即五蕴。以观相应如实知。


Yatoti paccatte nissakkavacananti āha ‘‘yaṃ nidānamassā’’ti. ‘‘Vinodentī’’ti kattuniddesena yena na vinodenti, taṃ kāraṇaṃ bādhitamevāti āha ‘‘maggasaccena vinodentī’’ti. Vinodanañcettha santānato nīharaṇaṃ bahikaraṇaṃ sabbaso pahānaṃ, pahīne ca tasmiṃ kilese oghaṃ tarantīti dassento ‘‘duttara’’ntiādimāha. Etasmiṃ adhigate na puna bhavoti apunabbhavo, nibbānanti āha ‘‘apunabbhavasaṅkhātassā’’tiādi. Yasmā ettha ‘‘ye naṃ pajānanti, yatonidāna’’nti padadvayena dukkhasamudayasaccāni, vinodanaggahaṇena maggasaccaṃ, apunabbhavaggahaṇena nirodhasaccaṃ pakāsitaṃ, tasmā vuttaṃ ‘‘cattāri saccāni pakāsento’’ti.

Tasmiṃyevāti yattha ṭhito ‘‘rāgo ca doso cā’’tiādinā pañhaṃ pucchi, tasmiṃyeva padese ṭhito. Desanānusārenāti satthu sāmukkaṃsikadhammadesanāya anussaraṇena. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā nibbānaṃ pati anubodhañāṇaṃ pesetvā pavattetvā. Sotāpattiphale patiṭṭhitoti sahassanayapaṭimaṇḍitassa paṭhamamaggassa adhigamena paṭhamaphale patiṭṭhito paṭilabhatīti yojanā. Na kiliṭṭhattabhāve tiṭṭhanti mahānubhāvattā ariyadhammassa. Setakaṇḍupīḷakasūciyoti setabhāvaṃ patvā kaṇḍupīḷakā lomasūciyo sabbā anavasesā patitā paribhaṭṭhā apagatā. Bhummadevatāparihāranti bhummadevattabhāvanti.

Sūcilomasuttavaṇṇanā niṭṭhitā.

4. Maṇibhaddasuttavaṇṇanā

238.Sukhaṃ paṭilabhatīti diṭṭhadhammikādibhedaṃ sukhaṃ adhigacchati. Niccameva seyyo satimato āyatiṃ hitacaraṇato. Maṇibhaddo ‘‘satimāpuggalo satokārī sampati veraṃ nappasavatī’’ti adhippāyena ‘‘verā ca parimuccatī’’ti āha. Bhagavā pana satimantatāsiddhiyā veraparimuccanaṃ na accantikaṃ, nāpi ekantikaṃ paṭipakkhena parato ca appahīnattāti taṃ nisedhento ‘‘verā ca na parimuccatī’’ti vatvā, yaṃ accantikaṃ ekantikañca parassa vasena veraparimuccanaṃ, taṃ dassento ‘‘yassā’’ti gāthamāha. Karuṇāyāti appanāppattāya karuṇāya. Karuṇāpubbabhāgeti karuṇābhāvanāya vasena uppāditapaṭhamajjhānūpacāre. Soti karuṇābhāvanaṃ bhāvento puggalo. Mettaṃsoti mettacittaṃ aṃso eko kusalakoṭṭhāso etassāti mettaṃso. Tassa kenacīti tassa arahato karuṇāya mettābhāvanāya ca sātisayattā tadabhāvena kenaci puggalena saddhiṃ verappasaṅgo nāma natthi. Iminā khīṇāsavepi mettākaruṇābhāvanārahite koci attano cittadosena veraṃ kareyya, na pana tasmiṃ mettākaruṇācetovimuttisamannāgate koci veraṃ kareyya. Evaṃ mahiddhikā brahmavihārabhāvanāti dasseti.

Maṇibhaddasuttavaṇṇanā niṭṭhitā.

5. Sānusuttavaṇṇanā

239.Yakkhenagahito hotīti yakkhena anupaviṭṭho hoti. Tassa yakkhagahaṇassa kāraṇaṃ mūlato pabhuti vitthārato dassetuṃ ‘‘so’’tiādimāha. Tassa antimabhavikattā ādito paṭṭhāya adhisīlasikkhāya sakkaccaṃ pūraṇanti dasseti ‘‘so pabbajitakālato’’tiādinā. Paccāhāranti paṭikkhepaṃ. Imasmiṃ sarabhaññeti imasmiṃ mama dhammabhaṇane. Pattinti pattidānaṃ. Piyā honti, tenāha bhagavā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 

我来直译这段巴利文：
"从何"即主格出格词故说"此何因"。说"除去"以作者说明因何不除去,彼因被道谛遮故说"以道谛除去"。此中除去即从相续出除外作一切断,断彼烦恼后渡瀑流故说"难渡"等。证得此不再有故无再有,涅槃故说"所谓无再有"等。因此中"彼等知此,从何因"二句显示苦集二谛,以除去摄道谛,以无再有摄灭谛,故说"显示四谛"。
"即彼"即住于何处问"贪与嗔"等问,即住彼处。"随教"即随佛自赞法教忆念。"送智"即以观次第对涅槃送随觉智运转。结合为住于初果以证得庄严千种理趣初道。不住染污身因圣法大威力。"白痒疱针"即成白痒疱毛针一切无余落下脱去。"地神护持"即地神身。
针毛经注释竟。
4. 摩尼跋陀经注释
238.获得乐即证得现法等差别乐。具念者常胜因未来利行。摩尼跋陀以"具念人作具念现在不生怨"意趣说"脱诸怨"。但世尊因具念性成就脱怨非究竟亦非决定因对治后未断故遮彼说"不脱诸怨",为显示依他究竟决定脱怨说"若"偈。"悲"即得安止悲。"悲前分"即依悲修生起初禅近行。"彼"即修习悲的人。"具慈"即慈心为分一善分者为具慈。"彼以任何"即彼阿罗汉因殊胜悲慈修故以无彼故不与任何人有怨系。以此显示虽漏尽者若无悲慈修,某人以自心过作怨,而于彼具悲慈心解脱者某人不作怨。如是显示梵住修有大神力。
摩尼跋陀经注释竟。
5. 沙努经注释
239."为夜叉所执"即为夜叉所入。为显示彼夜叉执持因从根本广说"彼"等。显示因彼最后有故从始圆满增上戒学说"彼从出家时"等。"拒绝"即否定。"此咏诵中"即此我说法中。"得分"即得分施舍。可爱故世尊说:"诸比丘,若比丘愿'愿我于梵行者可爱可意可重可敬',应于戒中作圆满者"。

1.65). Tathā cāha ‘‘tasmiṃ sāmaṇere’’tiādi.

Vuḍḍhimanvāyāti yobbanappattiyā aṅgapaccaṅgānaṃ parivuḍḍhimāgamma. Kāmasambhogasamatthatāvasena paripakkindriyo. Anuyojetvāvāti vissajjetvāva, gihibhāve vā anuyojetvāva. ‘‘Pubbe tuyhaṃ putto sīlavā kalyāṇadhammo lajjī kukkuccako sikkhākāmoti sambhāvito, idāni tato aññathā jāto’’ti ghosanāvasena devatānaṃ antare māheva me lajjaṃ uppādeyya.

Pāṭihāriyapakkhañcāti cātuddasīpañcadasīaṭṭhamīnaṃ yathākkamaṃ ādito antato ādiantato ca pavesananikkhamanavasena uposathasīlassa paṭi paṭi abhimukhaṃ paccāvahitabbapakkhañca. Terasiyāpīti paraṃ sattamīnavamīsupīti attho. Pavesabhūtañhi uposathasīlassa sattamīsu samādinnaṃ sīlaṃ paṭipadaṃ, navamīsu nikkhamabhūtanti ācariyā. Porāṇaṭṭhakathāyaṃ pana paccuggamanānugamanapariyāyena vuttanti āha ‘‘manussā’’tiādi. Aḍḍhamāsanti sakalakālapakkhaṃ . Evañhi vassavāsassa anugamanaṃ gataṃ hoti. Suṭṭhu samāgatanti suparisuddhaṃ sampannaṃ katvā attano santānaṃ āgataṃ. Taṃ pana attano cittena samaṃ pakārehi yuttaṃ hotīti āha ‘‘sampayutta’’nti. Arahantānaṃ anukaraṇena seṭṭhacariyaṃ. ‘‘Na te hi yakkhā kīḷantī’’ti attano puttassa kāye adhimuccanaṃ attano kīḷanaṃ viya hotīti katvā āha.

Upāsikā yathāvuttauposathasīlena sīlavatī, sāmaṇero pana attano sāmaṇerasīlena sīlavā. Uppatitvāti ākāse uppatitvā. Mokkho natthi dukkhāvahassa kammassa katūpacitattā.

Duvidhepi kāmeti vatthukāmakilesakāme. Kilesakāmaṃ pariccajanto eva hi vatthukāme pariccajati nāma. Vibbhamanavasena āgacchati bhikkhāya āhiṇḍanādipabbajitakiccato. Uppabbajitvā vigatasīlassa jīvato ānāpānamattena jīvantopi so matakova. Vuttañhetaṃ ‘‘maraṇañhetaṃ, sunakkhatta, ariyassa vinaye, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.45).

Uṇhaṭṭhenāti sapariḷāhaṭṭhena. Abhidhāvathāti abhidhāvatīti imasmiṃ abhidhāvanakicce bhaddaṃ te hotūti vatvā gihibhāvāya abhidhāvatha. Nīharitvāti nikkhāmetvā. Ekādasahi aggīhi ādittattā mahāḍāhasadise. Sallakkhetvāti gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsañca sallakkhetvā. Hirottappaṃ paṭilabhitvā ‘‘mama uppabbajitukāmataṃ sabrahmacārino jānissantī’’ti. Catunnaṃ parisānaṃ cittasaṅkhobhavasena sakalajambudīpaṃ khobhetvā.

Sānusuttavaṇṇanā niṭṭhitā.

6. Piyaṅkarasuttavaṇṇanā



我来直译这段巴利文：
1.65)。如是说"于彼沙弥"等。
"随增长"即随青年期到来肢节增长。依能享受欲故根成熟。"劝"即舍,或劝于居家。"前你儿有戒具善法有惭有愧乐学为所尊重,今变异于彼"以宣告力勿令诸天中生我惭。
"神变月分"即十四十五八日依序从始从末从始末入出依次对向往返月分。"于十三"即于第七第九义。阿阇黎说依入为布萨戒者于第七所受戒为入道,于第九为出。但古注于迎送义说故说"人"等。"半月"即全黑分。如是随顺雨安居已去。"善来"即清净具足来于自相续。彼与自心同等相应故说"相应"。以效仿阿罗汉为最胜行。说"夜叉不游戏"因于自子身自在如自游戏故说。
优婆夷以如说布萨戒持戒,但沙弥以自沙弥戒持戒。"飞起"即于虚空飞起。无解脱因已作积集引苦业。
"二种欲"即事欲烦恼欲。舍烦恼欲时即名舍事欲。以还俗方式从乞食等出家事来。离戒为活命者虽仅以出入息活命彼亦如死。说此"须那刹多,于圣律舍学还俗此为死"。
"热义"即有热恼义。"趣向"即于此趣向事说"愿你吉祥"后趣向居家。"拖出"即牵出。因十一火燃烧如大火聚。"观察"即观察居家过患及出家功德。获得惭愧"我欲还俗梵行者将知"。以动摇四众心故动摇整个阎浮提。
沙努经注释竟。
6. 毗央迦罗经注释

240.Paccanteti pariyante. Pāṭiyekkanti saṅgītikāle visuṃ. Yamakavaggādikā brāhmaṇavaggapariyosānā chabbīsati vaggā etissāti chabbīsativaggā, tantīti pāḷi. Uccārapassāvādi evarūpaṃ dubbhojanaṃ, ‘‘asucijegucchabhāvena duṭṭhu bhojana’’nti katvā, dubbhojanaggahaṇena vā vantagabbhamalādīni atidisati. Chaviādīni chetvāti chaviādīni ativijjha ativiya pavisitvā. Aṭṭhimiñjaṃ āhacca aṭṭhāsi pītisamuṭṭhānauḷāroḷārarūpappavattiyā. Tenāha ‘‘hadayaṅgamanīyo hutvā’’ti.

Dhammatāyasamādiṇṇanti kassaci santike aggahetvā sayameva tasmiṃ khaṇe saṃyatā homāti yathāsaṃyatā. Tatiyapadenāti ‘‘sikkhema susīlya’’nti iminā padena. Sesāti vuttāvasesā. Tisso adinnādānamicchācārasurāpānaviratiyo. Gahitā gobalībaddañāyena. Chātakaṃ dubbhikkhañca etthāti chātakadubbhikkhā, jighacchādubbhikkhābahulāyāti attho. Pisācayakkhayoniyāti pettivisayasadisayakkhayoniyā api nāma muccemāti yojanā.

Piyaṅkarasuttavaṇṇanā niṭṭhitā.

7. Punabbasusuttavaṇṇanā

241. Vasanaṭṭhānaggahaṇena rattiṭṭhānadivāṭṭhānādayo saṅgaṇhāti. Dvādasahatthamattameva gaṇhāti pakatisañcaraṇūpacāramattabyāpanato. Yathāparisanti parisānurūpaṃ, yattha yattha parisā tiṭṭhati, taṃ taṃ ṭhānaṃ gacchati parisapariyantikattā. Satthu mukhavikārābhāvato pavesānuññaṃ sallakkhentī ‘‘nūna ayaṃ katādhikārā bhavissatī’’ti anumānasiddhaṃ upanissayaṃ disvā. Ekībhāvagamanenāti hatthapāsūpagamanena parisāya missībhāvappattiyā. Puttakāti puttaputtiyo. Anukampāyañhi ka-saddo.

Nibbānārammaṇena ariyamaggena muñciyamānā ganthā ‘‘nibbānaṃ āgamma pamuccantī’’ti vuttā. Velātikkantāti pamāṇato paricchindituṃ na sakkāti āha ‘‘pamāṇātikkantā’’ti. Piyāyanāti āsīsanā. Āsīsanaṃ pemavasena pemavatthuno esanā patthanāva hotīti āha ‘‘magganā patthanā’’ti. Tatoti piyaputtādito. Pāṇīnanti sāmiatthe puthuvacanaṃ dukkhasaddāpekkhaṃ. Ke mocetīti mocanakiriyāya kammaṃ pucchati? Ibharo pana atthavasena vibhattivipariṇāmoti ‘‘pāṇineti āharitvā vattabba’’nti āha. Abhisambudhanti abhisambudhanto. Tenāha ‘‘abhisambuddho’’ti. Saddhammassāti upayogatthe sāmivacananti āha ‘‘saddhammameva ajānitvā’’ti.

Puttassa anumodanaṃ karontīti puttassa paṭipattianumodanaṃ karontī. Uggatāti ettha kalale vaṭṭadukkhe nimujjamānā tato sīsaṃ ukkhipituṃ asakkonti ajja buddhānubhāvena paññāsīsaṃ ukkhipitā uggatā. Puna vinipātābhāvato sammadeva uggatattā samuggatā. Tathābhūtā sāsanepi uggatā samuggatā jātā. Catusaccapaṭivedhabhāvanti catusaccapaṭivedhassa atthibhāvaṃ. Kaṇḍukacchuādīti ādi-saddena jegucchaasātādiṃ saṅgaṇhāti. Dibbasampattiṃ paṭilabhati pavattiyaṃ sampattidāyino kammassa katokāsattā. Tuṇhī uttarike hohīti mātu-vacanaṃ sampaṭicchitvā tassa visesādhigamassa avibandhakaraṇasammāpayogena yathāladdhavisesāya mātuyā vasena yasmā dhītā diṭṭhadhammikasampattilābhī, tasmā vuttaṃ ‘‘mātu ānubhāvenevā’’ti.

Punabbasusuttavaṇṇanā niṭṭhitā.

8. Sudattasuttavaṇṇanā



我来直译这段巴利文：
240."边际"即边际。"别"即结集时分别。"二十六品"即从双品等至婆罗门品终二十六品的经。大小便等如是粗食,因不净厌恶义为粗食,或以粗食摄呕吐胎中污秽等。"切断皮等"即穿透皮等极度深入。止于骨髓因喜生起胜妙色转起。故说"成为悦意"。
"法性所受"即不从任何处取而自于彼时成为如是制御。"第三句"即以"我等学善戒"此句。"余"即所说余。三即不与取、邪淫、饮酒离。以牛群牧者理所摄。"饥馑"即饥饿,义为多饥饿匮乏。结合为愿从如饿鬼界的夜叉界解脱。
毗央迦罗经注释竟。
7. 布那婆珠经注释
241.以住处摄夜住日住等。取十二手量因仅遍通常行处量。"随众"即随众适宜,于众所住处往彼处因遍于众。因师无面变化见入许可思惟"此必定是已作修习"见推知证得依止。"成一"即以近臂进入混入众中。"子"即儿女。ka音于怜悯。
以涅槃为所缘圣道所解的结"缘涅槃而解脱"。"超时"即不能以量限定故说"超量"。"爱"即希求。希求依爱力寻求爱事即为愿求故说"寻求愿求"。"从彼"即从爱子等。"有情"即主格复数对苦音。问"谁解脱"即解脱作用的对象。但由义变格故说"应引说有情"。"现觉"即正现觉。故说"已现觉"。"正法"即宾格主格故说"不知正法"。
"为子随喜"即为子修习随喜。"出离"此中于轮回苦泥沉沦不能举头今以佛力举慧头而出。因无再堕故善出即善出离。如是于教法亦出离善出离。"四谛通达性"即四谛通达的存在。"疥癞等"等字摄不净不悦等。获得天成就因造作令得成就业机会。"女儿静默"即同意母言以不障碍证殊胜正加行而如所得殊胜因母力故女儿得现法成就故说"以母威力"。
布那婆珠经注释竟。
8. 须达多经注释

242.Karaṇīyenāti ettha karaṇīyanti vāṇijjakammaṃ adhippetanti taṃ vivaranto ‘‘anāthapiṇḍiko cā’’tiādimāha. Vikkīyatīti vikkayaṃ gacchati. Tatheva karotīti yathā rājagahaseṭṭhinā sāvatthiṃ gantvā kataṃ, tatheva rājagahaṃ gantvā karoti. Svāyanti anāthapiṇḍiko.

Taṃ divasanti yaṃ divasaṃ anāthapiṇḍiko, gahapati, rājagahasamīpaṃ upagato, taṃ divasaṃ. Paṇṇanti sāsanaṃ. Na suṇīti asuṇanto ‘‘paṇṇaṃ na suṇī’’ti vutto. Dhammagāravena hi so seṭṭhi aññaṃ kiccaṃ tiṇāyapi na maññi. Tenāha ‘‘dhammassavanatthāyā’’tiādi. Dārakarūpānanti dārakānaṃ. Anatthantarakaro hi rūpa-saddo yathā ‘‘gorūpāna’’nti. Pañcavaṇṇanti khuddikādibhedaṃ pañcappakāraṃ pītiṃ paṭilabhi. Anukkamena hi tā etassa sambhavanti. ‘‘Sīsena uṭṭhāya…pe… gacchatī’’ti padaṃ pītisamuṭṭhānarūpavasena lakkhetvā vuttaṃ.

Sivathikāya vasatīti sivathikāya samīpe vasati. Susānassāsannaṭṭhāne hi so vihāro. Athassāti athassa anāthapiṇḍikassa ‘‘akālo…pe… upasaṅkamissāmī’’ti etaṃ ahosi. Buddhagatāya satiyāti aññaṃ kiñci acintetvā buddhagatāya eva satiyā sayanavaragato nipajji. Tena vuttaṃ ‘‘taṃ divasa’’ntiādi.

Balavappasādoti buddhārammaṇā balavatī saddhā. Pītiālokoti purimabuddhesu cirakālaṃ paricayaṃ gatassa balavato pasādassa vasena ‘‘buddho’’ti nāmaṃ savanamattena uppannāya uḷārāya pītiyā samuṭṭhāpito vipassanobhāsasadiso sātisayo āloko hoti cittapaccayautusamuṭṭhāno. Tenāha ‘‘sabbatamaṃ vigacchī’’tiādi. ‘‘Devatā hi katā’’tipi vadanti, purimo evettha yutto.

Amanussāti adhigatavisesā devatā. Tā hi seṭṭhissa sampattiṃ paccakkhato passiṃsu. Tenāha ‘‘ayaṃ mahāseṭṭhī’’tiādi. Allasarīranti tāvadeva chaḍḍitaṃ acchinnaṃ vā kaḷevaraṃ. Aparampīti mataṃ kuthitakuṇapaṃ. Parikiriṃsūti samantato osaritā ahesuṃ. Āloko antaradhāyipītivegassa mandabhāvena taṃsamuṭṭhānarūpānaṃ dubbalabhāvato.

Imināvāti adhikārena sahassapadena eva sambandhitabbāni. Padaṃ vītiharati etthāti padavītihāro, padavītihāraṭṭhānaṃ. Samagamaneti dutavilambitaṃ akatvā samagamane. Tatoti tesu soḷasabhāgesu. Eko koṭṭhāsoti yathāvuttaṃ padavītihārapadesaṃ soḷasadhā bhinnassa eko bhāgo. Pavattacetanāti yathāvuttakalāsaṅkhātassa padesassa laṅghanadhāvanapavattacetanā. Padaṃ vā vītiharati etenāti padavītihāro, tathāpavattā kusalacetanā. ‘‘Tassā phalaṃ soḷasadhā katvā’’ti vadanti. Patiṭṭhahantassa vasena gahitanti yojanā. Vivaṭṭanissitāya eva ratanattayapūjāya dhammassavanassa sikkhāpadasamādānassa saraṇagamanassa ca atthāya gacchatopi vasena vaṭṭati. Paṭhamaṃ vuttagamanaṃ lokuttaravisesādhigamassa ekantikaṃ, dutiyaṃ anekantikanti ‘‘vaṭṭatiyevā’’ti sāsaṅkavacanaṃ.

Soti anāthapiṇḍiko seṭṭhi. Anuyuttāti anugāmino sahāyā. Teva sandhāya vadati. ‘‘Sivako amanusso’’ti apare. Na kevalaṃ ‘‘anuyuttāpi me atthi, kasmā bhāyāmī’’ti evaṃ sūro ahosi? Atha kho buddhagatāya tikkhavisadasabhāvena sabbaṃ parissayaṃ madditvāpi agamāsīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Pakkhandanalakkhaṇā hi saddhā, tāya yuttako sappurisopi saddhammaguṇavasena sabbaṃ parissayaṃ madditvā pakkhandatīti daṭṭhabbaṃ.


我来直译这段巴利文：
242."应作"此中"应作"意指商业,为开显此说"给孤独"等。"卖"即去卖。"如是作"即如王舍城长者往舍卫城所作,如是往王舍城作。"彼"即给孤独。
"彼日"即给孤独居士近王舍城之日。"书"即信。"不闻"即不闻说"不闻书"。因法恭敬彼长者他事如草不视。故说"为闻法"等。"童子等"即童子。rūpa音无别义如"牛等"。"五种"即得从小等差别五种喜。因次第彼等于此生。"头起...去"句依喜生色力标记说。
"住尸陀林"即住尸陀林近处。因彼精舍近墓地。"此彼"即此给孤独"非时...我将近"此生。"念佛"即不思其他唯念佛卧胜床。故说"彼日"等。
"强信"即缘佛强信。"喜光"即于前佛久习行强信力仅闻"佛"名而生殊胜喜所起如观智光的殊胜光是心缘时生。故说"一切暗消失"等。亦说"实为天作",此中前者适宜。
"非人"即证得殊胜天。彼等亲见长者成就。故说"此大长者"等。"湿身"即刚舍或未断尸体。"他"即死臭尸。"围绕"即遍集。光消失因喜力弱彼生色弱。
"以此"即以此千句应结合。"于此迈足"即迈足处,迈足之处。"等行"即不快不慢等行。"从彼"即从彼十六分。"一分"即如说迈足处分十六分中一分。"转起思"即如说量处跳跑转起思。或"以此迈足"为迈足,如是转起善思。说"彼果分十六"。结合为依住立取。依趣解脱唯为供养三宝闻法受学处归依去亦可。前说去为出世殊胜证得决定,后为不决定故说"亦可"有犹豫语。
"彼"即给孤独长者。"随从"即随从伴侣。即依彼说。他说"非人尸婆迦"。不仅"我有随从,何故怖?"如是勇敢?且为显示以念佛锐利清净性压碎一切危险而去说"又"等。因信相为投入,应见具信善士以正法功德力压碎一切危险而投入。


Sabbakāmasamiddhatā pariccāgasīlatā uḷārajjhāsayatā paradukkhāpanayakāmatā paresaṃ hitesitā parasampattipamodanāti evamādīnaṃ mahāguṇānaṃ vasena niccakālaṃ anāthānaṃ piṇḍadāyakattā ‘‘anāthapiṇḍiko’’ti evaṃ uppannaṃ nāmaṃ. Evamāhāti ‘‘ehi sudattā’’ti evaṃ āha.

Kilesaparinibbānenāti sabbaso rāgādikilesavūpasamena. Kilesavūpasamanti sabbaso sabbesaṃ kilesānaṃ vūpasamaṃ aggamaggena patvā. Anupubbikathanti dānādikathaṃ. Sā hi anupubbena kathetabbattā ‘‘anupubbikathā’’ti vuccati. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesī’’ti (cūḷava. 305). Matthaketi anupubbikathāya upari parato. Cattāri saccāni pakāsesīti yathā mahāseṭṭhi sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhāti, evaṃ pavattinivattiyo saha hetunā vibhajanto cattāri ariyasaccāni pakāsesīti.

Sudattasuttavaṇṇanā niṭṭhitā.

9. Paṭhamasukkāsuttavaṇṇanā

243.Rathikanti racchaṃ. Gahetvāti gantvā. Siṅghāṭakanti aññattha tikoṇā racchā vuccati. Idha pana ‘‘catukka’’nti vuttaṃ. ‘‘Madhupīkā’’ti ettha madhu-saddena madhuviseso vuccatīti āha ‘‘gandhamadhupānaṃ pītā viyā’’ti. Sāmaññajotanā hi visese tiṭṭhatīti gandhamadhūti ca ativiya madhuro madaniyo eko madhuviseso. Tenāha ‘‘asaññī hutvā sayatevā’’ti.

Na paṭivānīyaṃ na apanetabbanti appaṭivānīyaṃ. Tenāha ‘‘bāhirakañhī’’tiādi. Yaṃ kiñci santapaṇītabhāvāvahaṃ na secananti asecanakaṃ. Tato eva anāsittakaṃ. Ojavantanti bahusammataojavantasadisatāya ojavantaṃ. Tenāha ‘‘yathā hī’’tiādi. Dhammatāyāti attano sabhāveneva. Madhuro iṭṭho. Pivantī viyāti sukkāya bhikkhuniyā upanīyamānaṃ saddhammāmatarasaṃ attano sotañjaliṃ pūretvā odahantīva. Valāhakato āgataṃ valāhakaṃ.

Paṭhamasukkāsuttavaṇṇanā niṭṭhitā.

10. Dutiyasukkāsuttavaṇṇanā

244.Bahuṃ vata puññaṃ pasavati sabbaganthavimuttiyā sīlasamannāgatena aggadakkhiṇeyyāya sukkāya theriyā bhojanassa dinnattā.

Dutiyasukkāsuttavaṇṇanā niṭṭhitā.

11. Cīrāsuttavaṇṇanā

245.Ekādasamaṃ uttānameva dasamena sadisattā. Tattha hi bhojanaṃ upāsakassa ābhataṃ, idha cīvaradānanti ayameva viseso.

Cīrāsuttavaṇṇanā niṭṭhitā.

12. Āḷavakasuttavaṇṇanā



我来直译这段巴利文：
一切欲具足、舍离性、殊胜志向、欲除他苦、求他利、喜他成就等大功德力常时施食于无依者故生"给孤独"如是名。"如是说"即如是说"来苏达多"。
"烦恼般涅槃"即一切贪等烦恼寂灭。"烦恼寂灭"即以道证得一切烦恼寂灭。"次第说"即布施等说。彼因应次第说故说"次第说"。依此说:"世尊次第说法。即是:说布施说、戒说、天说、欲过患、堕落、染污、出离功德。""顶"即次第说之上后。"显四谛"即如大长者住立千种理庄严预流果,如是分别转还连同因而显四圣谛。
须达多经注释竟。
9. 第一素迦经注释
243."街"即路。"取"即去。"四衢"于他处说三角路。此中说"四路"。"饮蜜"此中以蜜音说蜜种故说"如饮香蜜"。因共相光显住于别相故香蜜即极甜醉一蜜种。故说"如无想而卧"。
不应除即不可除。故说"外道"等。任何寂静胜性不灌即不灌。由此即未灌。"有精"即如多认可有精相似故有精。故说"如"等。"法性"即以自性。甜可意。"如饮"即如向素迦比丘尼引正法甘露味充自耳掌而投。从云来为云。
第一素迦经注释竟。
10. 第二素迦经注释
244.实生多福因具一切结解脱戒施食与第一应供素迦长老尼。
第二素迦经注释竟。
11. 支罗经注释
245.第十一易了因与第十相似。彼中食优婆塞持来,此中衣施为唯一差别。
支罗经注释竟。
12. 阿拉瓦迦经注释

246.Āḷaviyanti itthiliṅgavasena taṃ raṭṭhampi nagarampi vuccati. Raṭṭhe adhippetepi na ettha bahuvacanaṃ tathāruḷhiyā abhāvato. Tañca bhavananti tañca āḷavakassa yakkhassa bhavanaṃ. Tatthāti āḷavakassa bhavane. ‘‘Atha kho āḷavako yakkho yena bhagavā tenupasaṅkamī’’ti ettha tasmiṃ pāṭhapadese. Ayamanupubbikathāti ayaṃ idāni vuccamānā anupubbato āgatā kathā. Āḷaviyā issaroti āḷavo, āḷavakoti ca rājā vutto. Kadāci corapaṭibāhanatthaṃ, kadāci ussāhasattivibhāvanavasena paṭirājanisedhanatthaṃ, kadāci lakkhayogyaviniyogavasena byāyāmakaraṇatthañca. Migānaṃ vananato vasanato vānato vā ‘‘migavā’’ti laddhasamaññaṃ migavaṃ. Tassevāti rañño eva. Migoti eko eṇimigo. Tiyojananti accantasaṃyoge upayogavacanaṃ. Udakaṃ viya pavisitvā ṭhitanti yathā parissamappatto udakaṃ pavisitvā ṭhito nirassāso hoti, evaṃ viya ṭhitaṃ. Mūlanti samīpaṃ. Yakkhaṃ disvāva rañño bhayaṃ chambhitattaṃ ūrutthambhaṃ ahosi, tasmā rājā palāyituṃ nāsakkhi. Tena vuttaṃ ‘‘khādituṃ upagato’’ti. Atha rājā dvidhā chinnaṃ migaṃ datvā attānaṃ mocetukāmo ahosi. Yakkho ‘‘nanu mama hatthagatakālato paṭṭhāya migopi mama santako, tattha kinnāma te kerāṭiyamidaṃ datvā attano mocana’’nti rājānaṃ na muñci. Atha rājā tassa tādisaṃ paṭiññātaṃ akāsi. Tena vuttaṃ ‘‘rājā tena saddhi’’ntiādi. Bhavanaṃ anupagatanti idaṃ mama bhavanaṃ anupagataṃ. Ananuññātanti upagatena sāmibhūtena ananuññātañca. Etena upagataṃ taṃ, idāni tādisena anuññātañca khādituṃ labhāmīti dasseti.

Maccupatheti maccugocare. Āsannamaraṇatāya evamāhaṃsu.

Taṃ āḷavakakumāraṃ ādāya pakkamiṃsūti yojanā. Tassa rañño mahesī āḷavakakumārassa mātāti vuttā. Devisahassānaṃ vippalapantīnanti vacanaṃ pariṇāmetabbaṃ.

Desanāpariyosāneti yakkhaṃ dametvā paccāgantvā nagaradvārasamīpe rukkhamūle nisinnena bhagavatā sarājikāya mahatiyā parisāya desitadesanāya pariyosāne. Soti bhagavā. Bhavane evāti vimāne eva. Bhagavāpi passati pakaticakkhunāva nigrodhassa upari nibbattattā.

Tatrāti tasmiṃ ‘‘rosetukāmatāyā’’ti vacane. Tesanti sātāgirihemavatānaṃ. Kāladīpadesakulajanettiāyuppamāṇavisayaṃ pañcamahāvilokitaṃ. ‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 

我来直译这段巴利文：
246."阿拉维"以阴性词形说彼国及城。虽意指国也无此复数因无如是习惯。"彼住处"即彼阿拉瓦迦夜叉住处。"彼处"即阿拉瓦迦住处。"尔时阿拉瓦迦夜叉往诣世尊"此中于彼经文处。"此次第说"即此今当说次第而来之说。"阿拉维主"即阿拉瓦,阿拉瓦迦王所说。有时为遮盗,有时以显勇力义为遮敌王,有时以适合射箭运用为作运动。"狩猎"即因兽住住林或木而得名狩猎。"即彼"即即王。"鹿"即一羚鹿。"三由旬"即极度结合宾格。"如入水住"即如疲倦入水住无气息,如是而住。"根"即近。见夜叉即王生怖畏战栗髀硬,故王不能逃。故说"近啖"。尔时王欲给断成两分鹿解自己。夜叉:"岂非从入我手时起鹿也是我所有,此中何为你诈给解自己"不放王。尔时王对彼如是许诺。故说"王与彼"等。"未近住处"即未近此我住处。"未许"即近者为主未许。以此显示近彼,今得啖如是许者。
"死道"即死境。因近死故如是说。
结合为"取彼阿拉瓦迦童子而去"。说彼王大后为阿拉瓦迦童子母。应变说"千后悲叹"语。
"说终"即调服夜叉后返来坐城门近树下世尊对王及大众说法终。"彼"即世尊。"即住处"即即宫殿。世尊亦以常眼见因生榕树上。
"彼中"即彼"欲怒"语。"彼等"即娑多耆利诃摩婆多。时、地、处、种族、领袖、寿量、境五大观。"寒去除,热寂灭"等。

2.83) āgatāni dvattiṃsa pubbanimittāni. Kaṭippadesavatthikosakaṇṇato tidhā. Saddoti āḷavakassa ugghositasaddo.

Iminā pasaṅgena sakalajambudīpaṃ byāpetvā pavatte aparepi tayo sadde yathā ete, evaṃ āḷavakassa ugghositasaddopīti dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Osakkanteti parihāyamāne.

Cuṇṇentāti cuṇṇetuṃ samatthataṃ sandhāya vuttaṃ, na pana cuṇṇanavasena vuttaṃ. Tenāha ‘‘mā kassacī’’tiādi. Ussāvabindumattampīti ussāvapatanamattampi. Khurappaṃ sallaṃ.

Seṭṭhānīti ajeyyena appaṭihatabhāvena uttamāni. Dussāvudhanti āvudhakiccakaraṃ uttariyaṃ dussaṃ. Imāni kira sakkādīnaṃ puññānubhāvena nibbattāni appaṭihatappabhāvāni paṭipakkhavidhamanayuttāni avajjhāni āvudhāni. Tenāha ‘‘yadi hī’’tiādi.

Asanivicakkaṃ viyāti asanimaṇḍalaṃ viya.

Pittanti alagaddapittaṃ. Bhindeyyāti āsiñceyya. Sukhanti sukaraṃ. Mudubhūtacittavavatthānakaraṇatthanti mudubhūtaṃ attano citte vavatthānassa karaṇatthaṃ.

Evaṃ vutteti ‘‘na khvāha’’nti evaṃ vutte. Bhagavato sāsane ṭhite payirupāsitvā uggahitaṃ bhagavantaṃ payirūpāsitvā uggahitameva nāmāti āha ‘‘kassapaṃ…pe... uggahesu’’nti. Puṭṭhapañhāti sammāsambuddhena puṭṭhapañhā. Yasmā buddhavisaye puṭṭhapañhā, tasmā buddhavisayāva honti.

Paṭisedhetvāti vācāya asakkuṇeyyabhāveneva paṭisedhetvā. ‘‘Yadākaṅkhasī’’ti padasandhivasena niddesoti āha ‘‘yadi ākaṅkhasī’’ti. Tena tuyhaṃ pucchaṃ tāva sutvā vissajjessanti dasseti. Tenāha ‘‘na me’’tiādi. Dutiyavikappe da-kāro padasandhikaroti āha ‘‘yaṃ ākaṅkhasī’’ti. ‘‘Puccha, āvuso, sutvā jānissāmī’’ti avatvā sabbaññubuddhassa aniyametvā vacanaṃ sabbavisayaṃ hotīti āha ‘‘sabbaṃ te’’tiādi.

Kiṃsūti ettha kinti pucchāyaṃ, sūti saṃsaye, kiṃ nūti attho? Idhāti imasmiṃ loke. Tasmā vittanti yasmā vittikaraṇato vittaṃ. Sukatanti suṭṭhu sakkaccaṃ kataṃ. Sukhanti iṭṭhaphalaṃ. Tattha yaṃ padhānaṃ, taṃ dassetuṃ ‘‘kāyikacetasikaṃ sāta’’ntiādi vuttaṃ. Nissandaphalañhi taggahaṇena gahitameva hoti. Appetīti pāpeti. Atisayatthajotano tara-saddoti āha ‘‘atisayena sādū’’ti. Rasasaññitāya iṭṭhānaṃ rāgādidhammānaṃ. Kena pakārenāti kathaṃ-saddassa atthamāha. Kathaṃjīvinti yadi samāsapadametaṃ, ‘‘katha’’nti sānunāsikā katāti āha ‘‘gāthābandhasukhattha’’ntiādi.

Saddhīdha vittanti ekadesena samudāyadassanaṃ samuddapabbatanidassanaṃ viya. Iti-saddo ādiattho daṭṭhabbo. ‘‘Vittikaraṇato vitta’’nti vuttamatthaṃ sandhāya hetūpamāhi yojetvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tena sukhāvahanato, dukkhapaṭibāhanato, dāliddiyūpasamanato, ratanapaṭilābhahetuto, lokasantatiāvahanato ca saddhā vittaṃ yathā taṃ hiraññasuvaṇṇādīni. Tenāha ‘‘eva’’ntiādi. Nanu cetanā sammādiṭṭhiādayo ca sātisayaṃ vipākasukhaṃ āvahanti, taṃ kathaṃ saddhā āvahatīti? Saddhādhurabhāvasabhāvato. Tenāha ‘‘saddhādhurena paṭipannāna’’nti. Tassa ca sesapadesupi yojetabbaṃ.


我来直译这段巴利文：
2.83)而来三十二种前兆。从腰处裙藏耳三处。"声"即阿拉瓦迦高声。
以此机会遍覆整个阎浮提所起其他三声如此等,如是阿拉瓦迦高声为显示故说"四"等。"退"即衰退。
"粉碎"即说能粉碎能力,非说以粉碎。故说"勿任何"等。"如尿滴量"即如尿落量。"箭"即利箭。
"最胜"即以不可胜不可障碍义为最上。"难兵器"即作兵器事穿衣。此实由帝释等福力生不可障碍力适合破敌不可害兵器。故说"若"等。
"如雷轮"即如雷圈。
"胆"即毒蛇胆。"破"即注入。"乐"即易作。"为心柔软决定"即为己柔软心作决定。
"如是说"即如是说"我非"。于世尊教住亲近学即名亲近世尊所学故说"迦叶...学"。"所问"即正等正觉所问。因佛境界所问,故唯是佛境界。
"遮止"即以语不可能义遮止。"随欲"以语联系处说故说"若欲"。以此显示且闻你问而答。故说"我非"等。第二选择da音作语联系故说"随欲"。不说"友,闻已当知"不限定一切知佛语成一切境界故说"一切你"等。
"何为"此中"何"为问,"为"为疑,"何耶"义。"此"即此世。"故财"即因作喜故为财。"善作"即善恭敬作。"乐"即可意果。其中显示主要故说"身心悦"等。等流果以彼摄已摄。"至"即达。超胜义辉耀tara音故说"极甜"。具味名可意贪等法。"何种相"说如何音义。"如何活"若此复合词,"如"作带鼻音故说"为诗偈易"等。
"此信财"如以一分显全体如海山喻。iti音应见为等义。为显示所说"因作喜故财"义以因喻结合故说"如"等。以此如黄金等由生乐、遮苦、止贫、得宝因、导世续故信为财。故说"如是"等。难道思及正见等不殊胜引生异熟乐,如何信引?因信为首性质。故说"以信为首行"。彼亦应结合余句。


Idāni yaṃ hiraññasuvaṇṇādi saddhāvittassa opammaṃ, taṃ hīnaṃ, saddhāvittameva uttamanti pāḷiyaṃ seṭṭhaggahaṇaṃ katanti dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Paralokaṃ gataṃ anugacchatīti anugāmikaṃ. Aññehi na sādhāraṇanti anaññasādhāraṇaṃ. Sabbasampattihetūti sabbāsaṃ sīlasampadādīnaṃ lokiyalokuttarānaṃ sampattīnaṃ hetu. Anatthāya hoti anupāyapaṭipattito. Tasmā anugāmikattā. Anaññasādhāraṇattā sabbasampattihetubhāvato hiraññādivittanidānattā ca saddhāvittameva seṭṭhaṃ. Ukkaṭṭhaparicchedadesanā yathā ‘‘satthā devamanussāna’’nti.

‘‘Dasakusaladhammo’’ti iminā ekaccānaṃyeva dānādidhammānaṃ saṅgaho, na sabbesanti asaṅgahitasaṅgaṇhanatthaṃ ‘‘dānasīlabhāvanādhammo vā’’ti vuttaṃ. ‘‘Sukha’’nti tividhassapi sukhassa sādhāraṇaggahaṇametanti taṃ savisesaladdhaṃ puggalavasena dassento ‘‘soṇaseṭṭhi…pe… āvahatī’’ti āha. Yo so padumavatiyā deviyā putto mahāpadumo nāma rājā dibbasukhasadisaṃ rajjasukhamanubhavitvā pacchā paccekabuddho hutvā nibbānasukhamanubhavi, taṃ nidassanabhāvena gahetvā āha ‘‘mahāpadumādīnaṃ viya nibbānasukhañca āvahatī’’ti.

Atthuddhāranayena saccasaddaṃ saṃvaṇṇento ‘‘anekesu atthesu dissatī’’ti āha. Vācāsacce dissati saccasaddo ‘‘bhaṇe’’ti vuttattāti adhippāyo. Viratisacce dissati. Veramaṇīsu hi patiṭṭhitā samaṇabrāhmaṇā ‘‘sacce ṭhitā’’ti vuccanti. Attākārampi vatthuṃ idameva saccaṃ moghamaññanti pavattiyākāraṃ upādāya diṭṭhi eva saccanti diṭṭhisaccaṃ, tasmiṃ diṭṭhisacce dissatīti yojanā. Brāhmaṇasaccānīti paramatthabrahmānaṃ saccāni, yāni ‘‘sabbe pāṇā avajjhā, sabbe kāmā aniccā, sabbe bhavā aniccā, nāhaṃ kvacani kassaci kiñcanatasmi’’ntiādinā (a. ni. 

我来直译这段巴利文：
今为显示黄金等譬喻信财为低劣,唯信财为最胜,经中作最胜取故说"然因"等。随往他世故为随行。不与他共故为不共他。"一切成就因"即一切戒成就等世出世成就之因。不善方便行故成无义。故由随行、不共他、为一切成就因及黄金等财因故唯信财最胜。最胜限定说如"天人师"。
以"十善法"此摄取一类布施等法,非一切,为摄未摄故说"或布施戒修法"。"乐"为三种乐共摄此,为显示以殊胜获得人故说"输那长者...引生"。彼莲花天后子名大莲花王享受如天乐之王乐后成独觉佛享涅槃乐,取彼为例说"如大莲花等引生涅槃乐"。
以义出方法注释真谛音说"见于多义"。于语真谛见真谛音因说"说"义意。于离真谛见。因住离戒沙门婆罗门说"住真谛"。取自相事及此唯真虚妄他之行相故见唯是邪见为见真谛,结合于彼见真谛见。"婆罗门真谛"即胜义梵真谛,即"一切有情不可害、一切欲无常、一切有无常、我于何处于何人无所有"等。

4.185) catukkanipāte āgatāni. Paramatthabhūtaṃ saccaṃ nibbānaṃ. Abbhantaraṃ katvāti antogadhameva katvā, tehi saddhinti attho paramatthasaccānampi sādutarattā. Yassānubhāvenāti yassa vācāsaccassa ānubhāvena.

Udakamhi dhāvatīti udakapiṭṭhiyaṃ abhijjamānāyaṃ pathaviyā viya dhāvati gacchati mahākappinarājā viya. Visampi saccena hananti paṇḍitāti kaṇhadīpāyanādayo viya. Saccenāti macchajātake bodhisattassa viya saccena devo thanayaṃ pavassati. Sacce ṭhitāti viratisacce vācāsacce ca ṭhitā tayopi bodhisattā. Nibbutinti nibbānaṃ patthayanti. Sādutaranti sātataraṃ iṭṭhataravipākadānato.

Rasānanti niddhāraṇatthe sāmivacanaṃ. Niddhāraṇañca koci kutoci kenaci imanti kassaci vacanaṃ na sādhetīti dassento ‘‘ye ime’’tiādimāha. Tena hi nibbānaṃ rasasamudāyato sādutaratāvisesena niddhārīyati. Tattha ye ime vuccantīti yojanā. Sāyanīyadhammāti jivhāya sāyitabbā dhammā. Rasāyatanaṃ rasoti āha ‘‘mūlaraso khandharaso’’tiādi. Phalarasanti phalassa rasaṃ, phalaṃ pīḷetvā tāpetvā gahetabbarasanti attho. Arasarūpoti ācārarahitasabhāvo. Rūpassa assādanavasena uppajjanakasukhadhammā rūparasā. Esa nayo saddarasādīsu. Saddarasoti byañjanasambhūto raso. Vimuttirasoti vimuttisampattiko raso. Attharasoti atthassa paṭivijjhanavasena uppajjanakasukhaṃ attharaso, tathā dhammaraso veditabbo. Rūpācārātiādīsu rasaggahaṇena phalarasaṃ vadati. So hi phalassa rūpo ca, rasitabbato āsādetabbato raso cāti ‘‘rūparaso’’ti vuccati. Ācāro pana sāmaggīrasahetutāya ‘‘raso’’ti vutto. Saccaṃ haveti ettha haveti ekaṃsatthe nipāto, ekaṃsattho ca avadhāraṇamevāti āha ‘‘saccameva sādutara’’ntiādi. Sarīramupabrūhenti, na cittaṃ. Nanu ca sukhuppattipayojanattā cittampi upabrūhentīti? Na, sukhassa sarīrabrūhanaṃ paṭicca uppannattā. Viratisaccavācāti saccavisesena sampajjanaṃ vadati. Cittamupabrūheti padālikāya virativācāya saccarase sati samathavipassanādīhi cittaparibrūhanassa sambhavato maggaphalānisaṃsaṃ gaṇhāti. Asaṃkilesikañca sukhamāvahati vivaṭṭasannissitattā. Vimuttirasoti phalasukhaṃ vadati nibbānasukhampi vā. Paramatthasaccaraso nāma nibbānaraso. Tathā hi taṃ ‘‘accutirasaṃ assāsakaraṇarasa’’ntipi vuccati. Tena paribhāvitattāti vimuttirasassa sādutarabhāvadassanatthaṃ. Evaṃ santepi ‘‘vimuttirasaparibhāvitattā’’ti etena kāmaṃ vimuttiraso vā paramatthasaccaraso vā sādutararasāti dasseti. Tadadhigamūpāyabhūtanti tassa paramatthasaccassa adhigamūpāyabhūtaṃ. Atthañca dhammañcāti phalañca kāraṇañca nissāya pavattito attharasā dhammarasā ca sādū, tatopi paramatthasaccameva sādurasanti adhippāyo.

Lokuttaraṃ lokiyañca atthaṃ ajānanto andho, lokiyatthameva jānanto ekacakkhu, ubhayaṃ jānanto dvicakkhu. Parahitaṃ attahitañca ajānanto andho, attahitameva jānanto ekacakkhu, ubhayatthaṃ jānanto dvicakkhu. So dvicakkhupuggalo paññājīvī. Taṃ pana gahaṭṭhapabbajitavasena vibhajitvā dassetuṃ ‘‘gahaṭṭho vā’’tiādi vuttaṃ. Gahaṭṭhapaṭipadaṃ ārādhetvā cāti yojanā. Ārādhetvāti ca sādhetvāti attho.


我来直译这段巴利文：
4.185)四集中来。胜义真谛为涅槃。"作内"即作内摄,与彼等义为因胜义谛亦极甜。"以何威力"即以何语真谛威力。
"水中行"即如在未破水面上如地行走如大劫宾那王。"贤者以谛除不平"如黑提帕亚那等。"以谛"即如本生经菩萨以谛天空雷鸣降雨。"住谛"即住离真谛及语真谛三菩萨。"涅槃"即愿涅槃。"更甜"即更可意因施更可意果报。
"诸味"为分别属格。分别即显示某从某由某此为某语不成就故说"此等"等。以此从味集以极甜殊胜分别涅槃。其中结合为"此等说"。"可尝法"即应以舌尝法。味处为味故说"根味茎味"等。"果味"即果之味,义为压煮取味。"无味相"即无行相。依色受用生乐法为色味。如是声味等法。"声味"即字生味。"解脱味"即解脱具味。"义味"即依通达义生乐为义味,如是应知法味。色行等中以味取说果味。彼为果之色及应尝应受用为味故说"色味"。行以和合味因性说为"味"。"谛实"此中"实"为决定义不变词,决定义即限定故说"唯谛更甜"等。增长身非心。难道不因生乐目的增长心耶?不,因依身增长生乐。"离谛语"即说以谛殊胜成就。增长心因有离戒语谛味时由止观等心增长摄取道果利益。引生无染乐因依出离。"解脱味"即说果乐或涅槃乐。"胜义谛味"即涅槃味。如是彼亦说"不死味安慰味"。"以彼遍修"为显示解脱味极甜性。如是虽然以"解脱味遍修"此显示解脱味或胜义谛味为极甜味。"彼证得方便"即彼胜义谛证得方便。"义及法"即由果及因转义味法味甜,较彼胜义谛更甜味义。
不知出世世间义为盲,唯知世间义为一眼,知二者为二眼。不知利他自利为盲,唯知自利为一眼,知二义为二眼。彼二眼人为慧活。为分别显示在家出家故说"或在家"等。结合为"成就在家行"。"成就"义为成办。


Purimanayenevāti kassapasammāsambuddhavissajjitanayeneva. Kiñcāpīti anujānanasandassanatthe nipāto. Kiṃ anujānātīti? Gāthāya catūhi padehi vuttesu atthesu ekassa atthassa siddhiyaṃ itaresampi siddhiṃ anujānāti. Tenāha ‘‘yo catubbidhamoghaṃ…pe… parisujjhatī’’ti. Kiṃ sandassetīti? Yesaṃ pāpadhammānaṃ balavabhāvena oghataraṇādi na sijjhati, tesaṃ paṭipakkhānaṃ nissandehavasena sandassanaṃ. Tenāha ‘‘evaṃ santepī’’tiādi. Oghataraṇanti oghataraṇapaṭipattiṃ. Asaddahantoti evaṃ paṭipajjanto imāya paṭipattiyā oghaṃ taratīti na saddahanto. Na pakkhandatīti pakkhandanalakkhaṇāya saddhāya na ugghāṭīyatīti na otarati. Cittavossaggenāti yathākāmācāravasena cittassa vossajjanena. Pamatto pamādaṃ āpanno. Tatthevāti kāmesu eva. Visattattā laggattā. Vokiṇṇoti visevito. Tasmāti vuttassa catubbidhassapi atthassa hetubhāvena paccāmasanaṃ. Tappaṭipakkhanti assaddhiyādīnaṃ paṭipakkhaṃ saddhādīnaṃ okāsattā.

Etāyāti gāthāyaṃ iminā padenāti sambandho. Sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattīti imesaṃ sotāpattimaggādhigamassa aṅgānaṃ āsannakāraṇaṃ saddhindriyanti āha ‘‘sotāpattiyaṅgapadaṭṭhānaṃ saddhindriya’’nti. Vuttañhetaṃ – ‘‘saddhājāto upasaṅkamati , upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇātī’’tiādi (ma. ni. 

我来直译这段巴利文：
"即前法"即如迦叶正等觉回答法。"虽然"为许可显示不变词。许可什么?于偈颂四句所说义中一义成就时许可其他义成就。故说"谁四种瀑流...清净"。显示什么?由恶法力故不成就渡瀑流等,显示彼等对治无疑。故说"如是虽然"等。"渡瀑流"即渡瀑流行。"不信"即如是行者不信以此行渡瀑流。"不投"即不以投入相信故不入。"心舍"即随欲行舍心。放逸即陷放逸。"即彼"即即欲。因着故住着。"杂"即染。"故"即摄受所说四种义为因。"彼对治"即不信等对治信等机会。
"此"即偈中此句结合。亲近善士、听闻正法、如理作意、法随法行此等预流道证得支近因为信根故说"预流支近住信根"。如是说:"生信而近,近而亲奉,亲奉而倾耳,倾耳而闻法"等。

2.183, 432). Diṭṭhoghaṃ tarati etenāti diṭṭhoghataraṇaṃ, diṭṭhoghassa taraṇaṃ. Kāmañcettha ‘‘tarati ogha’’nti vuttaṃ, vattamānasamīpepi pana vattamānaṃ viya voharaṇaṃ yuttaṃ diṭṭhoghassa tiṇṇabhāvassa ekantikattāti ‘‘sotāpannañca pakāsetī’’ti vuttaṃ. Esa nayo sesesupi. Diṭṭhivicikicchādipaṭipattantarāyakarānaṃ pāpadhammānaṃ samucchinnattā sotāpanno…pe… appamādena samannāgato. ‘‘Sotāpatti…pe… taratī’’ti ettake vutte sakideva imassa lokassa āgamanampi gahitaṃ siyāti tannivattanatthaṃ ‘‘ārādhetvā…pe… avasesa’’nti vuttaṃ. Nanu ‘‘avasesa’’nti vuttattā sotāpattimaggena atiṇṇaṃ anavasesaṃ bhavoghavatthu gahitameva siyāti? Na, upari dvīhi maggehi taritabbānaṃ tesaṃ parato dvinnaṃ pahānavasena vuccamānattā. Apavādavisayampi pariharati – ‘‘evaṃ esā codanā attano visaye na patiṭṭhātī’’ti. Anādikālabhāvattā kāmasaññāya kāmoghataraṇaṃ mahatā eva vīriyena sādhetabbanti āha ‘‘vīriyenā’’ti. Tatiyaṃ maggaṃ ārādhetvā. Kāmoghassa vatthu kāmoghavatthu, kāmaguṇehi saddhiṃ sabbo kāmabhavo. Kāmoghasaññitanti kāmoghasaṅkhātaṃ. Kāmanaṭṭhena kāmo ca so dukkho cāti kāmadukkhaṃ. Assādanaṭṭhena kāmo eva saññāti kāmasaññā, sabbaso samucchinnattā vigatā kāmasaññā etissāti vigatakāmasaññā. Sabbesaṃ rāgādimalānaṃ mūlabhūtattā sattasantānassa visesato malīnasabhāvāpādanato paramaṃ ukkaṃsagataṃ malanti paramamalaṃ, avijjā. Tenāha bhagavā – ‘‘avijjāparamaṃ mala’’nti (dha. pa. 243).

Paññāpadaṃ gahetvāti yathāvuttaṃ paññāpadaṃ hadaye ṭhapetvā. Tappasaṅgena attano paṭibhānena sabbehi viya uggahitaniyāmena. Sabbatthevāti pañcasupi ṭhānesu. Atthayuttipucchāti paññādiatthasamadhigamassa yuttiyā kāraṇassa pucchā. Tenāha ‘‘ayaṃ hī’’tiādi. Paññādiatthaṃ ñatvāti paññādhana-kitti-mitta-abhisamparāyasaṅkhātaṃ atthaṃ sarūpato saccapaṭivedhanipphādanena ñāṇena jānitvā. Nanu esa lokuttaraṃ sotāpattimaggaphalapaññaṃ tadadhigamūpāyaṃ lokiyapaññañca abhibhavitvā ṭhito, so kasmā tattha atthayuttiṃ pucchatīti? Saccametaṃ, upari pana samādhissa yuttiṃ pucchitukāmo paññāya seṭṭhabhāvato, tassa ca ekadeseneva adhigatattā tameva ādiṃ katvā pucchati. ‘‘Kāya yuttiyā’’tiādi atthavaṇṇanaṃ atidissati ‘‘esa nayo dhanādīsū’’ti. Tatthāpi atthayuttipucchābhāvo pana ‘‘sabbatthevā’’ti iminā vibhāvitoti.

Saddhāsussūsāappamādauṭṭhānasaṅkhātehi catūhi kāraṇehi. Kāyasucaritādibhedena ājīvaṭṭhamakasīlabhūtena. Samathavipassanābhūtena nippariyāyena bodhipakkhiye eva gaṇhanto ‘‘aparabhāge’’ti āha. Pariyāyabodhipakkhiyā pana visesato vuṭṭhānagāminivipassanākālepi labbhanti. Pubbabhāgeti vā taruṇavipassanākālaṃ. Tato pubbasādhanañca sandhāya ‘‘aparabhāge’’ti punāha, tato paranti attho. Dhammanti paṭipattidhammaṃ. Na saddhāmattakeneva paññaṃ labhatīti yojanā. Yadi evaṃ kasmā ‘‘saddahāno’’ti vuttanti āha ‘‘yasmā panā’’tiādi. Kiṃ vuttaṃ hotītiādinā vuttameva atthaṃ vivarati. Na kevalaṃ sussūsāmattena paññāpaṭilābho, atha kho appamādena paññaṃ labhatīti dassetuṃ pāḷiyaṃ ‘‘appamatto vicakkhaṇo’’ti vuttanti tadatthaṃ dassento ‘‘eva’’ntiādimāha.


我来直译这段巴利文：
2.183, 432)."见瀑流渡"即以此渡见瀑流,见瀑流之渡。虽此中说"渡瀑流",但于现在近亦如现在说适宜因见瀑流已渡性定故说"显预流"。如是余亦。因断见疑等为行障碍恶法故预流...具不放逸。说"预流...渡"如此时或摄一次来此世,为遮彼故说"成就...余"。难道说"余"故以预流道未渡无余有瀑流事已摄耶?不,因上二道应渡彼等后说二断。亦避诽谤处:"如是此诘难不住自境"。因欲想无始故以大精进应成就渡欲瀑流故说"以精进"。成就第三道。欲瀑流事为欲瀑流事,与欲功德一切欲有。"名欲瀑流"即称欲瀑流。以欲义欲及彼苦为欲苦。以受用义唯欲为想为欲想,因一切断离欲想此为离欲想。因一切贪等垢根本性特使有情性成垢性故最上至极垢为最上垢,无明。故世尊说:"无明最上垢"。
"取慧句"即如说慧句置心中。以彼机会以己辩才如一切所学规则。"一切处"即于五处。"义理问"即慧等义证得理因问。故说"此"等。"知慧等义"即以证真谛成就智知慧财名友后世名义自相。难道彼超胜出世预流道果慧及彼证得方便世间慧而住,彼何故问彼处义理?此实,但因慧最胜性欲问上定理,及因彼仅分证故以彼为始问。"以何理"等义注释超越"如是于财等"。其中亦无义理问以"一切处"此显示。
以信、欲闻、不放逸、奋起名四因。以身善行等差别活命八戒性。以止观性无譬喻取菩提分故说"后分"。譬喻菩提分特别于出世间观时亦得。"前分"或幼观时。摄彼前成就及故说"后分",彼后义。"法"即行法。结合为"非唯以信得慧"。若如是何故说"信者"故说"然因"等。以"何说"等开显已说义。非唯欲闻得慧,而以不放逸得慧为显示故经说"不放逸明慧"故显彼义说"如是"等。


Idāni saddhādīnaṃ paññāpaṭilābhassa taṃtaṃvisesapaccayāni nīharitvā dassetuṃ ‘‘eva’’nti vuttaṃ. Sussūsāyāti sotukāmatāya. Sā atthato upasaṅkamanādi. Paññādhigamūpāyanti pariyattidhammamāha. Tenāha ‘‘suṇātī’’ti. Gahitaṃ na pamussati, satiavippavāsalakkhaṇo hi appamādoti. Na kevalaṃ yāthāvato gahaṇakosallameva vicakkhaṇatā, atha kho yāthāvato paññāsampavedhanañcāti āha ‘‘vitthārikaṃ karotī’’ti. Idāni paññāpaṭilābhahetuṃ matthakaṃ pāpetvā dassetuṃ ‘‘sussūsāya vā’’tiādi vuttaṃ. Atthamupaparikkhatīti sutakatānaṃ dhammānaṃ pāḷiatthūpaparikkhāpubbakaṃ rūpārūpavibhāgaṃ paramatthaṃ salakkhaṇato sāmaññalakkhaṇato ca upaparikkhati vīmaṃsati. Anupubbenāti evaṃ ñātapariññaṃ patvā tīraṇapariññāya tato anukkamena tīraṇapariññaṃ pahānapariññañca matthakaṃ pāpento maggappaṭipāṭiyā paramatthasaccabhūtaṃ nibbānaṃ sacchikaroti.

Imāni saddhādīni cattāri kāraṇāni matthakaṃ pāpetvā dassento āha ‘‘desakālādīni ahāpetvā’’ti. Yasmiṃ dese yasmiṃ kāle ye ca sahāyake nissāya yaṃ kiccaṃ tiretabbaṃ, tāni desakālādīni anatikkamitvā attano abhivuḍḍhiṃ icchantena ‘‘ayaṃ nāma deso, yatthāhaṃ etarahi vasāmi, ayaṃ kālo, ime mittā, ime amittā, ime āyavayā, ahañca ediso jāti-kula-padesa-balabhoga-parivārādīhi, taṃ kiccaṃ idāni āraddhabbaṃ, idāni nāraddhabba’’nti sabbaṃ upaparikkhitvā paṭipajjitabbaṃ. Evaṃ paṭipajjanto hi lokiyassa dhanassa paṭirūpādhigamūpāyaṃ karoti nāma. Lokuttarassa pana sīlavisodhanādivasena veditabbaṃ. Vahitabbabhāvena dhuro viyāti dhuro, bhāro. Idha pana dhurasampaggaho uttarapadalopena dhuro, vīriyaṃ. So sātisayo etassa atthīti dhuravā. ‘‘Uṭṭhātā’’ti padena kāyikavīriyassa vakkhamānattā ‘‘cetasikavīriyavasenā’’ti visesitaṃ. Anikkhittadhuro dhorayhabhāvato. Tiṇā bhiyyo na maññatīti tiṇaṃ viya paribhavanto atibhuyya vattatīti attho. Ādinā nayenāti ettha ādi-saddena –

‘‘Karaṃ purisakiccāni, so sukhā na vihāyati; (Dī. ni. 3.253);

‘‘Na divā soppasīlena, rattimuṭṭhānadessinā;

Niccaṃ mattena soṇḍena, sakkā āvasituṃ ghara’’nti ca. (dī. ni. 3.253); –

Evamādīnaṃ saṅgaho. Asithilaparakkamo analasabhāvato. Ekamūsikāyāti ekāya matamūsikāya. Nacirassevāti catumāsabbhantareyeva. Catusatasahassasaṅkhaṃ cūḷantevāsī viyāti kākaṇikaḍḍhakahāpaṇa-soḷasa-kahāpaṇa-catuvīsati-kahāpaṇa-sataharaṇakkamena dve satasahassāni, cūḷakamahāseṭṭhino dhītulābhavasena dve satasahassānīti evaṃ catusatasahassasaṅkhaṃ dhanaṃ ekamūlena yathā cūḷantevāsī vindi, evaṃ aññopi patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ. Ayañca attho cūḷakaseṭṭhijātakena dīpetabbo. Vuttañhetaṃ –

‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.

我来直译这段巴利文：
今为显示信等慧得彼彼殊胜因故说"如是"。"欲闻"即欲听。彼实为近等。"慧证得方便"即说教法。故说"闻"。取不忘,因不放逸相为念不离。非唯如实取善巧为明慧,而如实慧通达故说"作广"。今为显示慧得因至顶故说"或以欲闻"等。"观察义"即闻作法依观察经义前分别色非色究竟以自相共相观察思维。"次第"即如是至知遍知后至判遍知由此次第使判遍知断遍知至顶以道次第证胜义谛涅槃。
显示此信等四因至顶故说"不舍处时等"。于何处何时依何友决何事,彼等处时等不超越欲自增长者应观察"此名处我今住,此时,此友,此非友,此收支,我如是生族居力财眷属等,彼事今应始,今不应始"一切后应行。如是行者名作世财适当得方便。出世则应知依清净戒等。以应负义如重担为重担,负。此中重担取即省略后句为重担,精进。彼殊胜此有故具重担。因将说"奋起"词为身精进故别说"依心精进"。不舍重担因堪负性。"胜于草"义为如轻草超胜而行。"等方法"此中等词摄:
"作人事,彼不离乐。"
"不昼眠习,夜厌起,
常醉贪酒,不能居家。"等。
不懈怠勇因无懒性。"一鼠"即一死鼠。"不久"即即四月内。"如得四十万小弟子"即以一钱半钱十六钱二十四钱百收取次第二十万,由得小大长者女二十万如是四十万财一本如小弟子得,如是其他适当作具重担奋起者得财。此义应以小长者本生显示。如是说:
"智者以少资,明慧以始物,
令自得兴起,如吹小火聚。"

1.4);

Vattaṃ katvāti adhiṭṭhānavattaṃ katvā. ‘‘Saccavādī bhūtavādī’’ti kittiṃ pappotīti yojanā. Icchitapatthitanti yehi mittaṃ icchati, tehi itaraṃ patthitaṃ. Mittāni ganthatīti mittabhāvaṃ ghaṭeti. Dānassa piyabhāvakaraṇato ‘‘dadaṃ piyo hotī’’ti vuttaṃ. Yaṃ dānaṃ ekantato mittabhāvāvahaṃ, taṃ dassento ‘‘duddadaṃ vā dadaṃ taṃ ganthatī’’ti āha. Dadanti ca lakkhaṇavacanametanti āha ‘‘dānamukhena vā’’tiādi.

Āḷavakassa ajjhāsayānurūpaṃ gahaṭṭhavasena vissajjento. Saddhā etassa atthīti saddho, tassa saddhassa. Gharamesinoti gharāvāsasaṅkhātaṃ gharaṃ esantassa. Gharāvāsasannissitattā ‘‘ghara’’nti kāmaguṇā vuccantīti āha ‘‘pañca kāmaguṇe’’ti. ‘‘Ete caturo dhammā’’tiādinā gahitā anantaragāthāya vuttadhammā evāti dassento ‘‘vuttappakāraṃ sacca’’ntiādimāha. Tattha ‘‘ime kusalā, ime akusalā’’tiādinā te atthe yāthāvato dhāraṇato upadhāraṇato dhammo. Saññā cittacetasikānaṃ dhāraṇaṃ, avicchedato sandhāraṇato kusalasantānaṃ dhāretīti dhiti, vīriyaṃ. Cajati etenāti cāgo, dānaṃ. Paccayavekallato phaluppādanasamatthatāvasena santi.

Aññepīti ito yathāvuttadhammasamudāyato aññepi dhammā yadi santi, te dhamme pucchassūti. Kilese, kāyavācādike vā dametīti damo, paññā. Uṭṭhahati ussahati etenāti uṭṭhānaṃ, vīriyaṃ. Etthāti etissā pucchāya. Saddhinti saṅkhepato bhāvatthapadānaṃ bandhanena saha. Ekamekaṃ padanti paññādikamekekaṃ padaṃ. ‘‘Paññā imasmiṃ ṭhāne paññāti dhammoti ca āgatā’’tiādinā paññādiatthassa uddharaṇaṃ atthuddhāro. Tassa tassa atthassa ‘‘paññā pajānanā’’tiādinā (dha. sa. 16) vevacanapadānaṃ uddharaṇaṃ paduddhāro. Pajānātīti paññā, dhāretīti dhammo, dametīti damoti evaṃ padassa kathanaṃ padavaṇṇanā.

Ajjāti vā etarahi. Yathāvuttena pakārenāti ‘‘saddahāno arahata’’ntiādinā vuttappakārena. Saccasampaṭivedhāvagahaṇaṃ vā yathāvuttena pakārena diṭṭhasaccatāya idhalokaparalokatthaṃ yāthāvato jānanto. Evañca yakkho satthu desanānubhāvasiddhaṃ pañhaṃ pucchanena attano paṭilābhasampattiṃ vibhāvento ‘‘kathaṃsu labhate pañña’’ntiādimāhāti ācariyā. Samparāyikoti ettha ca-saddo luttaniddiṭṭho, tena ‘‘diṭṭhadhammiko cā’’ti ayamattho vutto evāti dassento ‘‘yo attho…pe… dassetī’’ti āha. Arīyati phalaṃ etasmāti attho, kāraṇaṃ. Vicakkhaṇe sapayojanatāya.

Tassa ñāṇassāti tassa atthassa āvibhāvanassa ñāṇassa. Guṇavisesehi ca sadisassapi aññassa abhāvato aggadakkhiṇeyyo buddho bhagavā. Tenāha –

‘‘Nayimasmiṃ loke parasmiṃ vā pana,

Buddhena seṭṭhova samova vijjati;

Āhuneyyānaṃ paramāhutiṃ gato,

Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047);

Sahitapaṭipattinti paññāsaṅgāhikaṃ attano paṭipattiṃ. Sundarā bodhi subodhi, buddhassa subodhi buddhasubodhi, sā eva buddhasubodhitā. Dhammassavanatthaṃ sannipatitadevatāhi saṅghuṭṭhasādhukārasadduṭṭhānañca.


我来直译这段巴利文：
1.4)"作轮"即作决意轮。结合为"说真语实语得名"。"所欲所求"即由彼等欲友,彼等他求。"结友"即结友性。因施作可爱性故说"施者成可爱"。显示何施定导友性,说"或施难施结彼"。施亦为相说故说"或以施门"等。
依阿罗婆迦意乐随顺在家解答。有信此为信者,彼信者。"求家"即求名家居。因依止家居故说"家"为欲功德故说"五欲功德"。以"此四法"等显示所取前偈所说法。其中以"此善,此不善"等如是持彼等义故法。想为心心所持,因不断持故持善相续故持,精进。以此舍为舍,施。因缘不足由生果能力义存在。
"其他"即此如说法聚外其他法若有,问彼等法。调伏烦恼或身语等为调,慧。以此奋励勤为奋起,精进。"此中"即此问。"一起"即略说义词结合一起。"一一词"即慧等一一词。"慧此处来为慧及法"等引出慧等义为义引出。引出彼彼义"慧为了知"等同义词为词引出。"慧为了知,法为持,调为调"如是说词为词释。
"今"即或现在。"如说方式"即以"信阿罗汉"等所说方式。或如说方式真谛通达领会由见谛性如实知此世他世义。如是阿阇梨说夜叉由师说力成就问以现己得成就问"如何得慧"等。"后世"此中省略词,由此即显示说"显示...彼义"。"义"即由此果为义,因。于明慧有作用性。
"彼智"即彼义显明智。以功德殊胜及同等亦无他故佛世尊为最上应供。故说:
"此世或他世中,
无胜等于佛陀;
应供中至上供,
为求福者求大果。"
"合行"即摄慧自行。善觉为善觉,佛善觉为佛善觉,即彼为佛善觉性。为闻法集天及遍响善哉音升起。


Satapuññalakkhaṇanti satasahassakappe puññasambhārassa katattā tesaṃ puññānaṃ vasena satapuññalakkhaṇaṃ anekapuññanibbattalakkhaṇaṃ. Abhinandiyatāya sabbehi aṅgehi samupetaṃ samannāgataṃ. Katapuññabhāvaṃ byañjentīti byañjanāni , aṅgapaccaṅgāni. Tesaṃ paripuṇṇattā paripuṇṇabyañjanaṃ. Taṃ yakkho…pe… pūresīti gāthāpūraṇatthameva hi bhagavā tathārūpāni akāsi. Abyādhitāti arogā. ‘‘Abyathitā’’ti keci paṭhanti, sayasantāsarahitāti attho.

‘‘Hatthayo’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. Āḷavinagaranti āḷavinagaravāsino vadati. Bhavati hi tatraṭṭhatāya taṃ-saddo yathā ‘‘gāmo āgato, mañcā ukkuṭṭhiṃ karontī’’ti. Ekakolāhalena vattamānena.

Sampiṇḍitvāti sannipatitvā. Kāmaṃ sambhāro tena katoti natthi, yuddhatthaṃ pana bahuso ussāhassa katattā ‘‘yuddhamādiṃ katvā’’ti vuttaṃ. Tameva āḷavakasuttaṃ kathesi tassā eva desanāya sannipatitaparisāya sappāyattā. Tenāha ‘‘kathāpari…pe… ahosī’’ti. Catūhi vatthūhīti catūhi saṅgahavatthūhi. Parisanti attano parisaṃ. ‘‘Itarañcā’’tipi vadanti.

Āḷavakasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Yakkhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

11. Sakkasaṃyuttaṃ

1. Paṭhamavaggo

1. Suvīrasuttavaṇṇanā

247.Abhiyaṃsūti yuddhasajjābhimukhā hutvā gacchiṃsu. Tatrāti tasmiṃ asurānaṃ abhiyāne ayaṃ dāni vuccamānā anupubbato kathā. Tettiṃsa purise gahetvāti tettiṃsa purise puññakiriyāya sahāyabhūte gahetvā. ‘‘Yāvajīvaṃ mātāpitubharo assa’’ntiādinā samādinnāni satta vatapadāni pūretvā. Adhigaṇhantaṃ abhibhavantaṃ. Puttahatāyāti hataputtāya. Sā surā na hoti, na suraṃ pivimhāti adhippāyo. Tato paṭṭhāyāti ‘‘na surā’’ti vuttakālato paṭṭhāya. ‘‘Na suranti na dibbantīti asurā’’ti keci. Heṭṭhimatale antobhūmiyaṃ āyāmato dasayojanasahassaṃ.

Uragādisahacaritāni ṭhānāni uragādīnīti āha ‘‘uragādīsu pañcasu ṭhānesū’’ti. Paṭhamālindeti paṭhame paribhaṇḍe. Pañcayojanasahassavitthāraputhubahalāhi sinerussa catūsupi passesu cattāro paribhaṇḍā. Sinerussa hi tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca labhitabbassa mahato atthassa vasena mahatthā. Kupitāvilacittāti kupitena kopena ākulacittā. Yuddhesīti yuddhesino. Sesesūti sesesu paribhaṇḍesu. Sesāti supaṇṇādayo.

Vammikamakkhikāti sapakkhikaupacikā. Osakkitvāti piṭṭhibhāgena nivattitvā.

Pamādaṃ āpādesīti sakkassa āṇāya pamādaṃ āpajji. Saṭṭhiyojanaṃ vitthārena. Suvaṇṇamahāvīthinti suvaṇṇamayabhūmijagativīthiṃ.

Anuṭṭhahantoti uṭṭhānaṃ kāyikavīriyaṃ akaronto. Avāyamantoti vāyāmaṃ cetasikavīriyaṃ akaronto. Kiñci kiccanti kasivāṇijjādibhedaṃ aññataraṃ kiccaṃ kattabbakammaṃ. Varanti pavaraṃ. Tenāha ‘‘uttama’’nti. Tañca kho kasitabbaṭṭhānaṃ adhippetanti āha ‘‘okāsa’’nti. Kammaṃ akatvāti kiñcipi jīvitahetubhūtaṃ kammaṃ akatvā. Jīvitaṭṭhānaṃ nāmāti tassa jīvitassa hetu nāma. Nibbānassa maggoti nibbānassa adhigamupāyabhūto maggo.

Suvīrasuttavaṇṇanā niṭṭhitā.

2. Susīmasuttavaṇṇanā

248.Antareti abbhantare. Evaṃnāmakanti ‘‘susīmo’’ti evaṃnāmakaṃ. Ekaṃ puttameva aññataraṃ attano puttameva.

Susīmasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
"百福相"即因十万劫积集福德,依彼等福德故百福相多福所生相。以可喜故一切支具足成就。显示作福性为庄严,肢分。因彼等圆满故圆满庄严。彼夜叉...圆满为唯偈颂圆满故世尊如是作。"无病"即无病。一些读作"无动",义为离自惊怖。
应说"象"说"小象"。"阿拉维城"说阿拉维城住人。因彼住故有其语如"村来,座发声"。以一喧闹而转。
"集合"即会合。虽无彼作准备,但因多作战斗勤故说"以战斗为始"。说彼阿拉维经因对彼说集会众适宜。故说"语...有"。"以四事"即以四摄事。"众"即己众。亦说"及他"。
阿拉维经注释竟。
光明义显发胜义之相应部注释
夜叉相应注释隐义显发竟。
11.帝释相应
1.第一品
1.须毗罗经注释
247."进击"即备战向前而行。"彼处"即彼阿修罗进击今当说次第语。"取三十三人"即取三十三人为福业同伴。"尽寿养父母"等满七戒句。征服即胜。"子死"即死子。彼非酒,义为我们不饮酒。"从彼"即从说"非酒"时。一些说"非酒即不光故阿修罗"。下层地内纵十千由旬。
与龙等相随处为龙等故说"于龙等五处"。"第一围"即第一围墙。须弥四方各四围墙五千由旬广厚阔。因须弥彼彼方瑜健陀罗等得五百小洲围大洲大义故大义。"恼乱心"即以恼恼乱心。"战"即战者。"余"即余围墙。"余"即金翅等。
"蚁蜂"即有翅白蚁。"退"即背面退。
"入放逸"即违帝释令入放逸。六十由旬广。"金大道"即金地台道。
"不奋起"即不作奋起身精进。"不勤"即不作勤心精进。"某事"即农商等差别某事应作业。"胜"即最胜。故说"最上"。彼实意指应耕处故说"处"。"不作业"即不作任何活命业。"活命处"即彼活命因。"涅槃道"即涅槃证得方便道。
须毗罗经注释竟。
2.须师摩经注释
248."中"即内。"如是名"即如是名"须师摩"。"一子"即唯一某己子。
须师摩经注释竟。

3. Dhajaggasuttavaṇṇanā

249.Samupabyūḷhoti ubhinnaṃ saha eva samāgamo, bhusaṃ vā byūḷhoti attho. Bhusā panassa byūḷhatā dvinnaṃ senānaṃ samāgantvā sampiṇḍitabhāvenāti āha ‘‘sampiṇḍito rāsibhūto’’ti. Pacchimantoti rathapañjarassa paranto pacchimanto pacchimakoṭṭhāso. Rathasandhitoti rathapañjarassa kubbarena saddhiṃ sambandhanaṭṭhānato. Tadeva pamāṇanti tadeva ‘‘diyaḍḍhayojanasatāyāmo’’ti vuttappamāṇameva. Diguṇaṃ katvāti ‘‘pacchimanto satayojano’’tiādinā diguṇaṃ katvā. Candamaṇḍalasūriyamaṇḍalakiṅkiṇikajālādibhedassa sesālaṅkārassa. Passantānaṃ devānaṃ. Rājā noti amhākaṃ rājā devaseṭṭho. Dutiyaṃ āsanaṃ labhatīti sakke nisinne tassa anantaraṃ dutiyaṃ āsanaṃ labhati. Tasmā devaseṭṭhatāya sakko viya gāravaṭṭhāniyo, yato sakko ‘‘tassa dhajaggaṃ ullokeyyāthā’’ti āha. Esa nayo sesesupi. Asurehi parājitoti asurehi parājayaṃ āpādito. Rajadhajaṃ disvāti parasenāya upagacchantiyā uṭṭhitarajamattampi disvā ṭhitopi taṃ rajadhajaṃ disvā bhīrubhāvena palāyanadhammo.

Yassa dhajaggaparittassa. Ānubhāvo vattati asammukhībhūtāhipi devatāhi sirasā sampaṭicchitabbato. Corabhayādīhīti ādi-saddena rogabhayādīnañceva vaṭṭadukkhassa ca saṅgaho daṭṭhabbo vidhinā bhāvite parittassa atthe upacārajjhānādīnampi ijjhanato.

Dīghavāpīnāmake gāme cetiyaṃ dīghavāpicetiyaṃ. Muddhavedikā nāma hammiyaṃ parikkhipitvā katavedikā. Buddhagataṃ satiṃ upaṭṭhapetvā parittarakkhaguttiṃ āha. Parittassa ānubhāvena dve iṭṭhakā…pe… aṭṭhaṃsu. Tathā hi tasmiṃ nisseṇiyaṃ ṭhite…pe… aṭṭhaṃsūti.

Dhajaggasuttavaṇṇanā niṭṭhitā.

4. Vepacittisuttavaṇṇanā



我来直译这段巴利文：
3.幢顶经注释
249."密集" 即两军同时集合,或义为极密集。其极密集性由两军会合结合性故说"结合成堆"。"后端"即车箱后端后分。"车接合"即车箱与车轴结合处。"彼量"即彼"一百五十由旬长"所说量。"作二倍"即以"后端百由旬"等作二倍。月轮日轮铃网等差别余庄严。能见诸天。"我等王"即我等王天主。"得第二座"即帝释坐时得其次第二座。故如帝释为尊重处,因此帝释说"应仰视彼幢顶"。余亦如是。"被阿修罗击败"即被阿修罗令败。"见尘幢"即见敌军来时升起尘土即见彼尘幢因怯性逃走法。
彼幢顶护咒。威力转因非对面天亦应以头接受。"盗贼怖等"即等字应摄病怖等及轮回苦,因依法修护咒义成就近行定等。
长池名村塔为长池塔。"顶栏"即环楼所作栏。立佛念说护咒防护。以护咒威力二砖...住。如是彼立梯...住。
幢顶经注释竟。
4.毗波质底经注释

250. ‘‘Mahānubhāvatāya asurānaṃ cittavepanena vepacittī’’ti vadanti. Isīhi pana abhayaṃ yācite ‘‘bhayameva dadāmī’’ti vatvā tehi ‘‘akkhayaṃ hotu te bhaya’’nti abhisapavasena vuttakālato paṭṭhāya vepanacittatāya ‘‘vepacittī’’ti vuccati, yaṃ lokiyā ‘‘pulomo’’ti ca vadanti. Nipātapadānipi kānici atthavisesajotakāni hontīti āha ‘‘nipātamatta’’nti hetuatthādīnamettha asambhavato. Tanti sakkaṃ devānamindaṃ. Kaṇṭhe pañcamehīti kaṇṭhabandhanapañcamehi, vibhattialopena niddeso. Cittenevāti ‘‘imaṃ bandhāmi, ayaṃ bajjhatū’’ti uppannacitteneva. Bajjhati baddho hoti, ayaṃ devānubhāvo. Muccatīti etthāpi eseva nayo. Dasahīti ‘‘corosī’’tiādinā idha vuttehi dasahi. Tenāha ‘‘imehī’’ti. Nibbattitvā cirakālataṃ upādāya khuṃsanavasena vadati ‘‘jarasakkā’’ti. Na taṃ akkosaṃ manasi karoti dīgharattaṃ khantisoraccesu niruḷhaajjhāsayattā. Mahāpaṭiggahaṇanti mahantaṃ upasamabyañjanaṃ. Assāti vepacittassa.

Paṭisaṃyujeti paṭisattu hutvā saṃyuddhaṃ kareyya. Tenāha ‘‘paṭipphareyyā’’ti. Upasamaṃ…pe… maññe upasameneva paccatthikassa nāyakabhūtassa kodhassa paṭisedhanato. Tādise hi kodho paṭikiriyaṃ alabhanto anupādāno viya jātavedo vūpasammati. Yadā-saddo hetuattho, na kālatthoti āha ‘‘yasmā taṃ maññatī’’ti. Tāvadeva dve gāvo yujjhanteti tasmiṃyeva khaṇe dvīsu goṇesu yujjhantesu.

Khantito uttaritaro añño attho na vijjati anantareva assa virodhaṃ anatthaṃ paṭibāhitvā diṭṭhadhammikassa ceva samparāyikassa ca saṃvidhānato. Taṃ khantiṃ paramaṃ āhu seṭṭhabalaṃ virodhapaccayaṃ abhibhuyya pavattanato. Bālayogato bālo, tassa balaṃ bālabalaṃ, aññāṇanti āha ‘‘bālabalaṃ nāma aññāṇabala’’nti. Taṃ yassa balanti taṃ aññāṇabalaṃ yassa puggalassa balaṃ, abalameva taṃ paññābalena viddhaṃsetabbato. Paṭivattā na vijjatīti dhammaṭṭhaṃ paṭippharitvā abhibhavitvā pavattā natthi. Paṭivacanamattaṃ pana koci vadeyyāpi, taṃ akāraṇanti dassento ‘‘paṭippharitvā vā’’tiādimāha. Bālabalanti ‘‘paṭippharitvā’’ti vacanassa kāraṇavacanaṃ. Tasseva puggalassa paṭikujjhanakassa. Nānattāvitakkanato ubhinnaṃ atthaṃ. Tikicchantanti anatthapaṭibāhanamukhena paṇḍitakiccakaraṇena paṭisedhentaṃ. ‘‘Bālo aya’’nti evaṃ paññapetuṃ hetuphalānaṃ anavabodhato catusaccadhamme achekāti.

Vepacittisuttavaṇṇanā niṭṭhitā.

5. Subhāsitajayasuttavaṇṇanā



我来直译这段巴利文：
说"大威力故阿修罗心动故毗波质底"。然仙人求无畏时说"我只给畏"后彼等诅咒说"愿汝怖无尽"时起心动性故称"毗波质底",世人亦称"布罗摩"。一些不变词亦表特殊义故说"仅不变词"因此处无因义等。"彼"即帝释天主。"以颈五"即以颈缚五,省略格词说。"唯以心"即以"我缚此,此被缚"所生心。"被缚"即成被缚,此天威力。"解"此中亦此理。"以十"即以此处说"汝贼"等十。故说"以此"。因生长久依轻蔑说"老帝释"。不作意彼骂因长久住忍调性故。"大容受"即大寂静相。"彼"即毗波质底。
"对抗"即成对敌斗战。故说"反抗"。"寂静...思"因以寂静遮敌首怒。如是怒不得反应如无燃料火灭。"当"词为因义非时义故说"因彼思"。"即时二牛斗"即彼刹那二牛斗时。
忍无超越他义因即刻遮其违害利现法及后世安排故。说彼忍最上胜力因超越违害缘而转故。因愚结合为愚,彼力为愚力,无智故说"愚力即无智力"。"彼谁力"即彼无智力谁人力,即无力因应以慧力破坏。"无反抗"即无正直反抗胜转。但有说反语,显示彼无因故说"反抗"等。"愚力"为"反抗"语之因语。唯彼反瞋人。不思议故二利。"治疗"即以遮害门作智者事而制止。因不了知因果无巧于四谛法故如是成立"彼愚"。
毗波质底经注释竟。
5.善说胜经注释

251.‘‘Chekatāyā’’ti vatvā tassa vattuṃ chekabhāvaṃ dassetuṃ ‘‘evaṃ kirassā’’tiādimāha. Gāhanti laddhiṃ. Mocetvāti yassa puna ‘‘coro’’ti uttari vattuṃ na sakkoti, evaṃ vimocetvāti paṭhamaṃ vattuṃ na sakkā. Garūti bhāriyaṃ, dukkaranti attho. Pacchāti ‘‘parassā’’ti vutto so kiñci paṭhamaṃ vadanto attano adhippāyaṃ pavedeti nāma, taṃ yathāsatti viditamano tassa uttari vattuṃ sakkoti. Tenāha ‘‘parassa vacanaṃ anugantvā pana pacchā sukhaṃ vattu’’nti. Api ca asurindena ‘‘hotu, devānaminda, subhāsitena jayo’’ti paṭhamaṃ vuttaṃ, viseso ca pubbaṃ upanentaṃ anuvattati. Vacasi kusalo sakko devarājā taṃ visesaṃ teneva pubbaṃ upanayāpento upalāpanavasena ‘‘tumhe khvetthā’’tiādimāha. Pubbadevāti sakkapamukhāya devaparisāya loke pubbeva uppannattā ‘‘pubbadevā’’ti pasaṃsavacanaṃ. Vepacittiṃ sandhāya ‘‘tumhe’’ti ‘‘pubbadevā’’ti ca vuttattā ‘‘tumhākaṃ tāva paveṇiāgataṃ bhaṇathā’’ti vuttaṃ. Gāravaṭṭhāniyattā vepacittino bahuvacanapayogo. Daṇḍena avacāro avacaraṇaṃ daṇḍāvacaro, natthi ettha vutto daṇḍāvacaroti adaṇḍāvacarā, sakkena vuttā gāthāyo.

Subhāsitajayasuttavaṇṇanā niṭṭhitā.

6. Kulāvakasuttavaṇṇanā

252.Rathasaddoti rathālaṅkārabhūtānaṃ kiṅkiṇikajālādīnaṃ saddo. Tathā dhajasaddo. Ājānīyasaddoti ājānīyānaṃ hasitasaddo ca. Karuṇāsamāvajjitahadayoti pāṇānaṃ anuparodhena paṇāmitacitto. Īsāmukhenāti rathakapparamukhena. Puññapaccayanibbattoti uḷāraṃ suvipulaṃ puññaṃ paccayaṃ katvā nibbatto. Na sajjati katthaci appaṭighaṭṭanena gacchanto. Simbalivanenāti simbalivanamajjhena . Vibhaggaṃ nimmathitanti ito cito vibhaggañceva niravasesato mathitañca hoti.

Kulāvakasuttavaṇṇanā niṭṭhitā.

7. Nadubbhiyasuttavaṇṇanā

253.Supaccatthikoti suṭṭhu ativiya paccatthiko paṭisattu. Gahitosīti devapāsena bandhitvā gahito asi. Baddhova ahosi sakkassa puññānubhāvena. Cetiyarājā kira imasmiṃ kappe tato pubbe kenaci avuttapubbaṃ kharamusāvādaṃ abhāsi, tāvadeva virajjhitvā mahāpathaviyā vivare dine nipatitvā avīciaggijālānamindanamahosi. Taṃ sandhāya vuttaṃ ‘‘cetiyarañño pāpaṃ sandhāyā’’ti. Mahāpāpānīti mahantāni garutarāni pāpāni. Tathā hi vepacittino sapathakaraṇe nidassanabhāvena etāni aṭṭhakathāyaṃ āgatānīti.

Nadubbhiyasuttavaṇṇanā niṭṭhitā.

8. Verocanaasurindasuttavaṇṇanā

254.Dvārapālarūpakāniviyāti dvārapālākārena katapaṭimāyo viya. Vāyametheva, na antarā saṃkocaṃ āpajjeyyāti adhippāyo. Nipphannasobhanesūti nipphannabhāvena sundaresu. Sabbe hi anipphannā atthā na sobhanti. Kiccajātāti vippakatabhāvena sañjātakiccā. Akiccajātoti asañjātakicco kiccarahito nāma natthi gamanaṭṭhitasayananisajjādivasena uppajjanakadukkhavinodanabhāvato. Saṃyogaparamātveva sambhogāti imesaṃ sattānaṃ saṃbhuñjitabbavatthūni nāma pakatiyā virodhasīlānipi asaṃyogena vā asundarānipi, tāni abhisaṅkharaṇapacanasaṃyojanaparamāni veditabbāni tathā sati sambhogārahabhāvūpagamanato. Tenāha ‘‘pārivāsikaodanādīnī’’tiādi. Uṇhāpetvā paribhuñjitabbayutte paribhajjitvāti adhippāyo.

Verocanaasurindasuttavaṇṇanā niṭṭhitā.

9. Araññāyatanaisisuttavaṇṇanā



我来直译这段巴利文：
251. 说"巧性"后为显其说巧性说"如是彼"等。"执"即见。"解脱"即令彼不能再说"贼"等而解脱,如是不能首先说。"重"即重大,义为难作。"后"即所说"他"彼先说某时显自意,知彼意力后能更说。故说"随他语后易说"。又阿修罗王先说"愿天主以善说胜",特胜随先引者。善语天王帝释以彼特胜依先引顺说"汝等此"等。"古天"即因帝释为首天众先世已生故"古天"为赞语。因对毗波质底说"汝等"及"古天"故说"且说汝等传承来"。因毗波质底为尊重处用复数。杖行即以杖行动,此中所说无杖行为无杖行,帝释所说偈。
善说胜经注释竟。
6. 鸟巢经注释
252. "车声"即车庄严铃网等声。如是幢声。"良马声"即良马欢声。"入悲心"即以不害生命而转心。"轭头"即车箱头。"福缘生"即作殊胜广大福为缘而生。"不著"即无碍而行。"木棉林"即木棉林中。"破碎磨毁"即此彼破碎及完全磨毁。
鸟巢经注释竟。
7. 不害经注释
253. "善敌"即极敌对敌。"被捕"即以天网缚被捕。依帝释福威力即被缚。据说支提王于此劫前说前所未说粗妄语,即时错误于大地裂日堕成阿鼻火焰薪。对此说"对支提王恶"。"大恶"即大重恶。如是因毗波质底誓言作例此等入注释。
不害经注释竟。
8. 毗卢遮那阿修罗王经注释
254. "如门卫像"即如作门卫状像。应精进,不应中道退缩是意。"成就妙"即以成就性美。一切未成就义不美。"有事"即未办而生事。"无事"即无生事无事者,因行住卧坐等令生苦消除性。"和合为最乐"即此等众生所受用物虽本性相违或不和合或不美,应知彼等以调理煮和合为最,如是得受用适合性。故说"陈饭等"。加热后应受用适合是意。
毗卢遮那阿修罗王经注释竟。
9. 林居修仙经注释

255. Jāmātikā vuccati dhītupati, sasuro bhariyāya pitā, tasmā ime antaravattino dve janā sakkavepacittino sujāya vasena jāmātikasasurā. ‘‘Ciradikkhitāna’’nti dikkhitvā pabbajitvā cirakālānaṃ vatasamādānavasena ito bāhirakānaṃ pabbajitānanti āha ‘‘cirasamādinnavatāna’’nti. Ito paṭikkamāti ito yathāṭhitaṭṭhānato apehi apakkama. Na paṭikkūlasaññino guṇe gāravayogato. Devā hi yebhuyyena ‘‘mayaṃ pubbe guṇavante payirupāsitvā tesaṃ ovāde ṭhatvā puññāni upacinitvā idhūpapannā’’ti guṇavantesu ādarabhāvaṃ upaṭṭhapenti.

Araññāyatanaisisuttavaṇṇanā niṭṭhitā.

10. Samuddakasuttavaṇṇanā

256.Cakkavāḷamahāsamuddapiṭṭhiyanti cakkavāḷapabbatapādasamantā mahāsamuddatīrapiṭṭhiyaṃ. Yatheva sinerusamīpe mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, evaṃ yebhuyyena cakkavāḷapādasamīpepi. Tenāha ‘‘rajatapaṭṭavaṇṇe vālukapuline’’ti. Vuttappakārāsūti anantarasutte vuttappakārāsu. Assamapadenāti assamapadavemajjhena. Evaṃ cintayiṃsūti ‘‘yaṃ nūna maya’’ntiādinā yathā pāḷiyaṃ āgataṃ, evaṃ mantayiṃsu.

Icchitakaroti yadicchitakaraṇaṃ. Duṭṭhānanti durāsayānaṃ. Te pana duṭṭhajjhāsayā viruddhā hontīti āha ‘‘duṭṭhānaṃ viruddhāna’’nti. Pavuttanti bījaṃ sandhāya vapitaṃ. Tenāha ‘‘khette patiṭṭhāpita’’nti.

Sāyamāsabhattanti sāyaṃ asitabbabhojanaṃ. Yathāvāraṃ bhakkhitametaṃ devānaṃ viya sukhumaṃ guruvāsañca na hotīti ‘‘bhatta’’nti vuttaṃ. Gelaññajātanti sañjātagelaññaṃ. Vepatīti kampati pavedhati.

Samuddakasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Vatapadasuttavaṇṇanā

257. Samādātabbato vatāni, aññamaññaṃ asaṅkarasabhāvena pabbajitabbato padāni, tato eva asaṃkiṇṇabhāgāti katvā ‘‘vatakoṭṭhāsānī’’ti vuttaṃ. Samattānīti puññavisesatāya pujjabhavaphalanibbattanena kittisaññānena ca samaṃ attāni samattāni. Paripuṇṇānīti akhaṇḍādibhāvena sabbaso puṇṇāni. Samādinnānīti tattha sakkaccakāritāya sammā ādinnāni. Mātulānīti pitubhaginī, na yā kāci mātulassa bhariyā kulajeṭṭhakānaṃ adhippetattā, bhariyāpi vā mātulasambandhato gahetabbā, tathā sati mahāpitubhariyādīnampi saṅgaho daṭṭhabbo.

Ādi-saddena jeṭṭhabhaginīnaṃ saṅgaho. Apacitikārakoti tesaṃ paccuṭṭhānakaro. Yo koci dadantopi sāpekkho deti, so muttacāgo na hoti, ayaṃ pana na evanti ‘‘muttacāgo hotī’’ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo ‘‘lohitapāṇī’’ti vuccati, tathā dānabahulo ‘‘payatapāṇī’’ti vuttoti āha ‘‘deyyadhammadānatthāya sadā dhotahattho’’ti. Vossaggaratoti deyyadhammassa pariccajane abhirato. Parehi yācitabbārahoti parehi yācituṃ yutto icchitassa atthassa tāvadeva vissajjanato. Dāneneva yuttoti sabbakālaṃ dāneneva yutto abhiṇhaṃ pavattamahādānattā. Dāne ca saṃvibhāge cāti parassa sampuṇṇaṃ katvā pariccajanasaṅkhāte dāne ca attanā paribhuñjitabbato saṃvibhajanasaṅkhāte saṃvibhāge ca rato abhirato.

Vatapadasuttavaṇṇanā niṭṭhitā.

2. Sakkanāmasuttavaṇṇanā



我来直译这段巴利文：
255. "女婿"即称女儿夫,岳父为妻父,故此二中间人帝释毗波质底因苏阇故为女婿岳父。"长久出家"即出家长久依受戒故此外出家者故说"长久受戒"。"此退"即此所住处走离去。不厌想因于功德敬重故。天多"我等前亲近功德者依彼教立积福生此"故于功德者起敬重。
林居修仙经注释竟。
256. "轮围大海面"即轮围山脚周遍大海岸面。如须弥山近大海次第低次第斜次第倾,如是多分轮围山脚近亦然。故说"银板色沙洲"。"如说"即前经所说。"仙处"即仙处中央。"如是思"即如经来"我等今"等如是议。
"随欲作"即作随所欲。"恶"即恶意。彼等恶意相违故说"恶相违"。"种"即种子依种。故说"立田"。
"晚食饭"即晚应食食。如次食此非如天细重味故说"饭"。"生病"即已生病。"动"即震颤摇。
海经注释竟。
第一品注释竟。
2. 第二品
1. 戒分经注释
257. 应受持故戒,不互相混杂性应出家故分,因此无混杂分故说"戒分"。"等"即功德殊胜得可赞果生及名誉认知故等自为等。"圆满"即无缺等故一切满。"受持"即彼敬重作故正受持。"姨母"即父姊妹,非任何叔伯妻因长辈意故,或妻因叔伯关系应取,如是应见大父妻等摄。
等词摄长姊妹。"敬行"即对彼等起立者。任一施者亦怀期望施,彼非脱施,此非如是故说"成脱施"。"舍施"义为无期望舍。如杀生多称"血手",如是施多称"净手"故说"为施物施常洗手"。"喜舍"即喜乐施物舍。"应他乞"即宜他乞因即时舍所欲事。"唯合施"即一切时唯合施因常行大施。"乐施及分享"即对他圆满舍为施及从应受用分与为分享中乐喜乐。
戒分经注释竟。
2. 帝释名经注释

258.Manussabhūtoti manussesu bhūto, manussattaṃ vā patto. Āvasathanti nivāsaṭṭhānaṃ kāretvā adāsi, tasmā vāsaṃ adāsīti vāsavo. Attha-saddo idha kāraṇapariyāyoti āha ‘‘sahassampi kāraṇāna’’nti. Svāyamattho heṭṭhā vibhāvitova. Vinicchinati, tasmā sahassaṃ paññāakkhīni etassāti sahassakkho. Maghaṃ vuccati dhanaṃ, taṃ pana saddhāsaṅkhātaṃ maghaṃ assa atthīti maghavā. Pure dānaṃ dadātīti purindado anunāsikalopaṃ akatvā. Puññāni kātuṃ sakkotīti sakko.

Sakkanāmasuttavaṇṇanā niṭṭhitā.

3. Mahālisuttavaṇṇanā

259.Soti sakko devarājā. Bahuvacane vattabbe ekavacanaṃ vuttaṃ. Vuccatīti vacanaṃ, attho. Tasmā bahuvacaneti bahumhi attheti attho . Yathā paṭipajjanto anukkamena te dhamme samādiyitvā sakko sakkattaṃ ajjhagā, taṃ paṭipattiṃ dassetuṃ ‘‘sakko kirā’’tiādi vuttaṃ. Anantareti sakkabhāvassa atītānantare attabhāve. Taṃ sabbanti sakkassa maghamāṇavakāle sammāpaṭipattiṃ, tāya sakkabhāvūpagamanañcāti taṃ sabbaṃ. Vutto, tasmā tattha vuttanayeneva veditabboti adhippāyo.

Mahālisuttavaṇṇanā niṭṭhitā.

4. Daliddasuttavaṇṇanā

260.Manussadaliddoti manussesu duggato. Manussakāruññatanti manussesu paramanihīnataṃ. Manussakapaṇoti manussesu vā paramanihīno. Tasmiṃ ṭhāneti tassa devaputtassa tasmiṃ uppajjanaṭṭhāne. Lāmakato cintentīti tassa purimavatthuṃ nissāya hīnato cintenti. Kathentīti tameva paresaṃ kathenti. Vitthārentīti vuttamatthaṃ vitthārikaṃ karonti. Sabbadā paricchijja parivārasampanno hutvā aḍḍhaṭṭharatane hatthikkhandhe mahaccarājānubhāvena nisinnattā janakāyena samullokiyamāno. Avalambantīti olambanti. Vandanamattaṃ vā nāhosi, aññadatthu paccekabuddhato attano samānādarakiriyaṃ paccāsīsati. Tena vuttaṃ ‘‘so’’tiādi. Kvāyanti ko ayanti byāpannavasena vadati. Kāḷarattehi suttehi sibbitattā vaṇṇavikāraṃ disvā ‘‘kuṭṭhicīvarāni pāruto’’ti āha. Mahāniraye nibbattitvā mahādukkhaṃ paccanubhoti. Tadanurūpapāpakammassa vipākāvasesena laddhokāsena rājagahe…pe… paṭisandhiṃ gaṇhi. Kāmañca ettha paṭisandhiggahaṇaṃ kusalakammeneva, tassa pana akusalakammassa vipākino balavabhāvato vuttaṃ ‘‘vipākāvasesenā’’ti. Tenāha ‘‘gahitakālato…pe… nikkhanto’’ti. Bhikkhāya carituṃ samatthakālato paṭṭhāya rogassa balavatāya maṃsāni…pe… patanti. Ñāṇaṃ pesetvāti vipassanāpaṭipāṭiyā bhāvanāñāṇaṃ nibbānaṃ paṭipesetvā pavattetvā. Indriyānaṃ paripakkattā satthu desanāvilāsena sotāpattiphale patiṭṭhito. Cumbaṭanti pādacumbaṭaṃ. Kuṭṭhino hi sakalapādatalaṃ mā rujīti cumbaṭaṃ katvā taṃ pādatale bandhitvā gacchanti, mattikapātiṃ bhinditvā viya tathā nihīnamanussattabhāvato cavitvā suvaṇṇapātiṃ paṭilabhanto viya devattabhāvaṃ gaṇhanto cuticittato dutiyacittavāre ādānacittakkhaṇe devaloke nibbatto.

Maggenāgatāti maggādhigamanena āgatā uppannā. Ariyakantasīlanti ariyānaṃ kantaṃ manāpaṃ manoramaṃ sīladhammaṃ. Ariyānaṃ adhicittaadhipaññāsikkhā viya adhisīlasikkhāpi sabbā ativiya kantā evāti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ panattheti imasmiṃ sotāpannassa bhavasaṅkhāte atthe niddhāretvā vuccamāne. Pañcasīlampi yasmā diṭṭhi viya bhavantarepi appahīnaṃ.

Daliddasuttavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
258. "为人"即生于人中,或得人性。"住所"即作住处给,故给住为瓦萨瓦。"义"字此处为因义故说"千因"。此义已于下显示。裁决,故有千慧眼为千眼。马伽称为财,彼即信称马伽彼有故马迦瓦。先施施故不省鼻音为布林达达。能作福故萨迦。
帝释名经注释竟。
3. 摩诃利经注释
259."彼"即帝释天王。应说复数说单数。"说"即说,义。故"多说"即多义义。如修习次第受持彼等法帝释证帝释位,为显彼行说"帝释"等。"前"即帝释位过去前身。"彼一切"即帝释为摩迦青年时正行,由彼至帝释位等彼一切。已说,故应知如彼处说理是意。
摩诃利经注释竟。
4. 贫人经注释
260. "人贫"即人中贫。"人悲"即人中最下。"人穷"即或人中最下。"彼处"即彼天子彼生处。"劣思"即依彼前事下劣思。"说"即说彼予他。"详述"即作所说义广。一切时区分具眷属坐八肘半象背以大王威于众人仰观。"垂"即下垂。无仅礼,反而从辟支佛望自等敬作。故说"彼"等。"此谁"即嗔恚语"此谁"。因缝黑色线见色异故说"着癞衣"。生大地狱受大苦。随顺彼恶业余熟得机会于王舍城...取结生。虽此结生唯善业,因彼不善业果强故说"余熟"。故说"从取时...出"。从能行乞时起病强故肉...落。"送智"即以观行次第送修慧向涅槃转。根熟故依师说相证预流果。"垫"即足垫。癞者恐伤全足底作垫缚足底行,如破泥钵如是从如是下劣人身死得天身,死心次二心取心刹那生天界。
"道来"即由道证来生。"圣爱戒"即圣者爱好适意可意戒法。如圣者增上心增上慧学,增上戒学一切极可爱故说"虽"等。"此义中"即此预流果有义中详说。五戒亦如邪见即使他生亦未断。
贫人经注释竟。

5. Rāmaṇeyyakasuttavaṇṇanā

261. Āramanti ettha sattāti ārāmā, manoramā upavanādayo. Te eva cetenti ettha saddhāya attano pītisomanassaṃ sandhahantīti cetiyāti ca vuccanti. Manussaramaṇīyabhāvassāti manussānaṃ āramaṇīyabhāvassa. Tassa pana sīlādiguṇavasena acinteyyāparimeyyānubhāvatāpi hotīti bhagavā ‘‘nāgghanti soḷasi’’nti avoca. Acetanāya bhūmiyā ramaṇīyatā nāma guṇavisiṭṭhānaṃ ariyānaṃ sevanavasena veditabbāti vuttaṃ ‘‘idāni…pe… gāme vātiādimāhā’’ti.

Rāmaṇeyyakasuttavaṇṇanā niṭṭhitā.

6. Yajamānasuttavaṇṇanā

262.Yajantānanti dakkhiṇeyyaṃ uddissa dentānaṃ. Aṭṭhuppattiko suttanikkhepoti dassetvā atthavaṇṇanaṃ kātuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Agganti seṭṭhaṃ. Tehi tehi vā yathāladdhasappiādayo mā nassantu, aggabhāvena gahitāni sappiādīni kevalaṃ aggimhi jhāpanena, devā manussā micchāgāhena mā nassantu. Takkenāti takkamattena. ‘‘Kathemā’’ti amhe maññatha, idāni passatha, paccakkhato ayaṃ vo…pe… āgacchatīti āhaṃsūti yojanā.

Upadhivipākanti upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Vipphāravantaṃ hoti vipulapakkhatāya. Bhikkhusaṅghassa adaṃsu ‘‘sammāsambuddhena mahābrahmunā ca evaṃ ovādo dinno’’ti.

Yajamānasuttavaṇṇanā niṭṭhitā.

7. Buddhavandanāsuttavaṇṇanā

263.Uṭṭhahāti uṭṭhānaṃ kāyikavīriyaṃ karohi. Tenāha ‘‘vicara, loke’’ti. Cetasikavīriyaṃ pana bhagavatā matthakaṃ pāpitameva. Tenāha ‘‘vijitasaṅgāmā’’ti. Dvādasayojanikassa uccabhāvena. Vitthārato pana āyāmato ca anekayojanasatasahassaparimāṇacakkavāḷaṃ atibyāpetvā ṭhitassa. Pannabhārāti pātitabhāra. Nikkhepitabbato bhārāti āha ‘‘oropitakhandhā’’tiādi. Te hi taṃsamaṅgino puggalassa sampātanaṭṭhena bhārā nāma. Vuttañhetaṃ ‘‘bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22). Tadekadesā ca kilesābhisaṅkhārā. Pannarasāya puṇṇamāya rattinti yathā pannarasapuṇṇamāya rattiyaṃ paripuṇṇakāle upakkilesavimutto cando sobhati, evaṃ tava cittaṃ sabbaso upakkilesavimuttaṃ sobhatīti adhippāyo.

Buddhavandanāsuttavaṇṇanā niṭṭhitā.

8. Gahaṭṭhavandanāsuttavaṇṇanā

264.Puthuddisāti bahudisā. Kā pana tāti āha ‘‘catasso disā catasso anudisā cā’’ti. Anudisāgahaṇena cettha uddhaṃ adhopi gayhatīti ca dasseti. Bhūmivāsinoti bhūmipaṭibaddhavuttino. Etena rukkhapabbatanivāsinopi gahitā honti. Cirarattasamāhitacitteti upacārappanājhānāni uppādetvā aparihīnajjhānatāya cirakālaṃ samāhitacitte. Āpāṇakoṭikanti jīvitapariyantaṃ yāvajīvaṃ. Evamādīti ādi-saddena avasesapuññakiriyavatthūni saṅgaṇhāti. Niccasīlavasena pañcahi, niyamasīlavasena dasahi. Pi-saddena tato katipayehi uposathasīlavasena aṭṭhahipīti dasseti. Dhammikehīti dhammato anapetehi. Pamukhoti pamokkho.

Gahaṭṭhavandanāsuttavaṇṇanā niṭṭhitā.

9. Satthāravandanāsuttavaṇṇanā



我来直译这段巴利文：
5. 可爱经注释
261. "众生乐此"为园,意可喜乐林等。彼等于此以信集自喜乐故称支提。"人可爱性"即人可乐性。彼依戒等功德不可思议无量威力故世尊说"不值十六分"。无情地可爱性应知依功德殊胜圣者亲近故说"今...或村"等。
可爱经注释竟。
6. 供祭经注释
262. "祭者"即向应供而施者。显示缘起经集后为作义注说"尔时"等。"最上"即最胜。或彼彼所得酥等勿失,取为最上酥等仅火烧,天人以邪执勿失。"思"即仅思。"我等说"即思我等,今见,现见此汝...来说为句合。
"依处果"即依处中熟,或依处为果彼为依处果。有广大势力因广大生。施比丘僧"如来大梵天如是教导"。
供祭经注释竟。
7. 礼佛经注释
263. "起"即作起身精进。故说"行,世间"。心精进已为世尊成顶。故说"胜战"。以十二由旬高。广及长无数百千由旬量轮围超越住。"降负"即舍负。应舍故负故说"舍蕴"等。彼等对具彼人以堕义为负。如说"五蕴实为负"。彼一分为烦恼行。"十五满月夜"即如十五满月夜圆满时离垢月光耀,如是汝心一切离垢光耀是意。
礼佛经注释竟。
8. 礼居士经注释
264. "多方"即多方。何方说"四方四中方"。中方摄此中上下亦显。"地居"即住地缚。此摄树山住者。"长久定心"即生近行安止定不失定故长时定心。"至命终"即生命边际尽寿。"如是等"即等词摄余福业事。常戒依五,定戒依十。以字显示布萨戒依八。"如法"即不离法。"首"即最胜。
礼居士经注释竟。
9. 礼师经注释

265.Brahmajāṇukoti dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ ṭhapetvā vandamāno brahmajāṇuko nāma tathābhūto hutvā. Yajitabbato yakkho, pūjanīyo. Evaṃ pūjāvisesayogato sakkoti āha ‘‘so yakkhoti so sakko’’ti. Sakkassa namakkārabhājanabhūtañhi pucchanto mātali ‘‘ko nāma so yakkho’’ti āha. Guṇanemittakehīti guṇahetukehi anantāni hi buddhānaṃ nāmāni, tāni ca kho sabbānipi guṇanemittakāneva. Anantaguṇattā. Vuttañhetaṃ –

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. –

Tasmā anomanāmanti paripuṇṇaguṇanāmanti attho. Samatikkamenāti sammā samucchindanavasena atikkamanena. Kilesārīnaṃ apetacayoti apacayo, so āramitabbaṭṭhena ārāmo etesanti apacayārāmā. Tenāha ‘‘vaṭṭaviddhaṃsane ratā’’ti.

Satthāravandanāsuttavaṇṇanā niṭṭhitā.

10. Saṅghavandanāsuttavaṇṇanā

266.Pūtimhi dehe mātu sarīre sayanato, attano eva vā pūtidehaṃ sarīraṃ tasmiṃ ṭhitatāya avattharitvā sayanato pūtidehasayāti yojanā. Kuṇapamheteti ete manussā asuciduggandhajegucchapaṭikkūle mātukucchisaṅkhāte kuṇapasmiṃ dasa māse nimuggā. Tesaṃ kinnāma tvaṃ pihayasīti yojanā. Etesaṃ etaṃ vihayāmīti etesaṃ isīnaṃ etaṃ sammāpaṭipattiṃ vihayāmi. Idāni taṃ paṭipattiṃ dassetuṃ ‘‘na te saṃ koṭṭhe opentī’’ti vuttaṃ. Dhaññaṃ koṭṭhe na pakkhipanti pakkhipitabbassa ca abhāvato. Tenāha ‘‘na hi etesaṃ dhañña’’nti. Paresaṃ niṭṭhitanti paresaṃ gahitaṃ santakaṃ tesaṃ pākāya niṭṭhitaṃ. Bhikkhācāravattenāti piṇḍācariyāya. Esamānā pariyesantā. Evaṃ pariyiṭṭhena. Yāpenti, na esanti anesanaṃ. Susamādinnasundaravatāti suṭṭhu samādinnasobhanavatā.

Evaṃ subhāsitabhāsinoti ganthadhuravipassanādhurānaṃ vasena guṇaparimāṇasubhāsitasseva bhāsanasīlā . Ariyena tuṇhībhūtena tuṇhībhūtā. Tato eva manassa sātisayaṃ samañcarā. Gahitadaṇḍesu parāmāsādipayuttesu daṇḍādānādihetu uppajjanakakilesapariḷāhābhāvato nibbutā. Tenāha ‘‘vissaṭṭhadaṇḍā’’ti. Sādānesūti sabhavādānesu. Anādānāti tabbirahitā. Tenāha ‘‘bhavayonī’’tiādi.

Saṅghavandanāsuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Tatiyavaggo

1. Chetvāsuttavaṇṇanā

267.Vuttatthameva heṭṭhā devaputtasaṃyuttavaṇṇanāyaṃ.

Chetvāsuttavaṇṇanā niṭṭhitā.

3. Dubbaṇṇiyasuttavaṇṇanā



我来直译这段巴利文：
265. "梵膝"即置右膝轮于地礼拜者称梵膝为如是。应祭故夜叉,应供。如是由供养殊胜相应故萨迦故说"彼夜叉即彼萨迦"。问萨迦应礼对象的摩多利说"彼夜叉何名"。"功德因"即功德因,佛无量名,彼一切唯功德因。因无量功德。如说：
"大仙功德名,无数;
应取功德名,胜千名。"
故"无劣名"即圆满功德名义。"超越"即由正断超越。烦恼敌离集为无集,彼可乐义为彼等乐故无集乐。故说"乐轮回破坏"。
礼师经注释竟。
10. 礼僧经注释
266. "臭身卧"即卧母身臭身,或自臭身身住彼覆卧为句合。"死尸"即此等人沉浸不净臭恶可厌母胎称死尸中十月。彼汝何羡为句合。"我羡彼等此"即我羡彼等仙人此正行。今为显彼行说"彼等不入仓"。谷不入仓因无应入。故说"彼等无谷"。"他完"即他取所有彼等煮完。"乞食行"即行乞。"寻"即寻求。如是所寻。"活命,非求"即不非求。"善受善戒"即善受持美戒。
"如是善语者"即依经分观分功德量善语习。圣默然而默然。由此心极等行。持杖触等杖取等因生烦恼热恼无故寂灭。故说"舍杖"。"有取"即有生取。"无取"即离彼。故说"有生"等。
礼僧经注释竟。
第二品注释竟。
3. 第三品
1. 断经注释
267. 已说义于前天子相应注释。
断经注释竟。
3. 丑色经注释;

268.Dubbaṇṇo duddasiko virūpavaṇṇo. Okoṭimakoti rassabhāvena avarakoṭimako. Sakkena gahitanāmamevetaṃ, na pana so tathārūpo koci yakkho. Tenāha ‘‘eko rūpāvacarabrahmā’’ti. Yadi evaṃ kasmā so tathārūpo hutvā āgatoti āha ‘‘sakko kirā’’ti. Kathaṃ panettha ñāyati ‘‘so eko rūpāvacarabrahmā, na paneso avaruddhakayakkho’’ti yuttiṃ dassento ‘‘avaruddhakayakkhā panā’’tiādimāha. Devānaṃ vacanaṃ sutvā. Pharusenāti pharusasamācārena. ‘‘Ko nāma mayhaṃ āsane sannisinno’’ti akkhantiṃ anuppādento khantiyaṃ ṭhatvā. Balavacittīkāranti garutaraṃ sakkārabahumānaṃ. Nīcavuttiyāti paramanipaccakāre suvūpasamane ca dassiyamāne. Sakkassa tāya eva ācārasampattiyā sakkāsane ṭhātuṃ, attano ca āvikātuṃ asakkonto antaradhāyi. Upahatacittomhīti khantimettānuddayāsabbhāvato parasmiṃ upahatacittomhīti sakko attano sabhāvaṃ vadati. Kodhavase vattetunti kodhena attano vase nibbattetuṃ na sukaromhi, atha kho kodhaṃ mayhaṃ vase na vattemīti adhippāyo. Ciraṃ na kujjhāmīti yadi me kadāci kodho uppajjeyya, taṃ kodhaṃ anuvattento cirakālaṃ na kujjhāmi . Na upanayhāmīti anto sace me kodho uppajjeyya, khippameva ca naṃ paṭivineyyanti taṃ me pubbeva vataṃ paripūritaṃ.

Dubbaṇṇiyasuttavaṇṇanā niṭṭhitā.

3. Sambarimāyāsuttavaṇṇanā

269.Ābādhikoti ābādho assa atthīti ābādhiko. Vācesīti sikkhāpesi. Sambaro nāma asuramāyāya ādipuriso purātano asurindo. Taṃ sandhāyāha ‘‘yathā sambaro’’tiādi. Evaṃ paccati aññopi māyāvī māyaṃ payojetvā. Upavādantarāyo nāma khamāpane sati vigacchati, pākatikameva hotīti āha ‘‘evamassa phāsubhaveyyā’’ti. Tenāti vepacittinā sambaravijjāya adānena vañcitattā. Tathā akatvāti isīnaṃ santikaṃ netvā khamāpanavasena kātabbaṃ akatvā.

Sambarimāyāsuttavaṇṇanā niṭṭhitā.

4. Accayasuttavaṇṇanā

270.Sampayojesunti aññamaññaṃ vācasikaṃ pharusaṃ payojesuṃ. Tenāha ‘‘kalahaṃ akaṃsū’’ti, vivādaṃ akaṃsūti attho. Atikkammavacananti vacīsaṃvaraṃ atikkamitvā vacanaṃ. Yasmā accaye desiyamāne taṃ khīṇayati aññamaññassa khamamānassa khamanaṃ paṭiggaṇhato, tasmā vuttaṃ ‘‘nappaṭigaṇhātīti na khamatī’’ti. Tumhākaṃ vase vattatu, visevitaṃ akatvā yathākāmakaraṇīyo hotu. Mittadhammo idha uttarapadalopena ‘‘mitto’’ti vuttoti āha ‘‘mittadhamme’’ti. Karaṇavacananti ‘‘mittehī’’ti karaṇavacanaṃ bhummatthe. Tenāha ‘‘mittesū’’ti. Yathā nibbattasabhāvassa bhāvato aññathattaṃ jarā, evaṃ mittabhāvato vuttavipariyāyo amittadhammo jarāpariyāyena vutto. Agārayhaṃ anavajjaṃ sabbaso pahīnakilesaṃ. Tenāha ‘‘khīṇāsavapuggala’’nti.

Accayasuttavaṇṇanā niṭṭhitā.

5. Akkodhasuttavaṇṇanā



我来直译这段巴利文：
268. "丑色"即不好看丑陋色。"最下"即因矮小为最下边。此是帝释所取名,非如是相夜叉。故说"一色界梵"。若如是何故彼如是相来故说"帝释"。此中如何知"彼一色界梵,非此被阻夜叉"为显正理说"被阻夜叉"等。闻天语。"粗暴"即粗暴行。"谁名坐我座"不生不忍住忍。"强思"即重敬重。"低姿"即示极谦逊善寂灭。由帝释彼戒圆满不能住帝释座,自不能显故隐没。"受损心"即帝释说自性因缺忍慈悲善故对他受损心。"转瞋力"即不易以瞋使在自力,然我不使瞋在力是意。"长不瞋"即若我有时生瞋,不随彼瞋长时不瞋。"不结怨"即内若我生瞋,速即调伏故我先已满此戒。
丑色经注释竟。
3. 三婆罗幻经注释
269. "有病"即有病为有病。"教"即学。三婆罗名阿修罗幻始祖古阿修罗王。依此说"如三婆罗"等。如是熟其他幻者行幻。"诽谤障"名求忍时去,成本性故说"如是彼应安"。"彼"即因毗波质底不给三婆罗明被欺。"不如是作"即不作应带仙人处求忍。
三婆罗幻经注释竟。
4. 过错经注释
270. "相应"即互相语粗暴。故说"作诤",义为作诤。"越语"即越语防语。因过错忏时彼消相互忍受忍故说"不受即不忍"。汝等转力,不作离随欲作。此友法略后句说"友"故说"友法"。"作语"即"友"作语处格。故说"友中"。如生性性从异性为老,如是从友性说相反非友法以老同义。无过无罪一切断烦恼。故说"漏尽人"。
过错经注释竟。
5. 不瞋经注释;

271.Kodho tumhe mā abhibhavīti ettha kodhena anabhibhavanīyattaṃ khantimettākaruṇāditappaṭipakkhadhammaparibrūhanena . Tathā hi taṃsamaṅgino kodho abhibhuyyatīti āha ‘‘tumheva kodhaṃ abhibhavatha. Kujjhantānaṃ mā paṭikujjhitthā’’ti. Paṭipadāti esā paṭipatti. Mettāti appanāppattā mettā. Tadupacāro mettāpubbabhāgo. Na vihiṃsati kiñci etāyāti avihiṃsā. Karuṇāti appanāppattakaruṇā veditabbā. Tadupacāro karuṇāpubbabhāgo. Lāmakajananti khantiādīsu yonisomanasikārābhāvena gārayhasamācārasamāyogena ca nihīnaṃ janaṃ. Paccayaparisuddhiyā kodho abhimaddamāno puggalaṃ abhimaddati, tassa so paṭisaṅkhānabhāvanābalehi sammadeva pahātabboti.

Akkodhasuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Sakkasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

Niṭṭhitā ca sāratthappakāsiniyā

Saṃyuttanikāya-aṭṭhakathāya sagāthāvaggavaṇṇanā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāye

Nidānavaggaṭīkā

1. Nidānasaṃyuttaṃ

1. Buddhavaggo

1. Paṭiccasamuppādasuttavaṇṇanā

1. Dutiyasuttādīnipi paṭiccasamuppādavaseneva desitānīti āha ‘‘paṭhamaṃ paṭiccasamuppādasutta’’nti. Tatrāti padaṃ ye desakālā idha viharaṇakiriyāya visesanabhāvena vuttā, tesaṃ paridīpananti dassento ‘‘yaṃ samayaṃ…pe… dīpetī’’ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha desassa kālassa vā paṭiniddeso bhavituṃ arahati, na aññassa. Ayaṃ tāva tatrasaddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatrasaddo dhammadesanāvisiṭṭhaṃ desaṃ kālañca vibhāveti, tasmā vuttaṃ ‘‘bhāsitabbayutte vā desakāle’’ti . Tena tatrāti yattha bhagavā dhammadesanatthaṃ bhikkhū ālapi abhāsi, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti.

Nanu ca yattha ṭhito bhagavā ‘‘akālo kho tāvā’’tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhitova tassa dhammaṃ desesīti? Saccametaṃ. Adesetabbakāle adesanāya hi idaṃ udāharaṇaṃ. Tenāha ‘‘akālo kho tāvā’’ti. Yaṃ pana tattha vuttaṃ ‘‘antaragharaṃ paviṭṭhamhā’’ti, tampi tassa akālabhāvasseva pariyāyena dassanatthaṃ vuttaṃ. Tassa hi tadā addhānaparissamena rūpakāye akammaññatā ahosi, balavapītivegena nāmakāye. Tadubhayassa vūpasamaṃ āgamento papañcaparihāratthaṃ bhagavā ‘‘akālo kho’’ti pariyāyena paṭikkhipi. Adesetabbadese adesanāya pana udāharaṇaṃ ‘‘atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi, vihārato nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdī’’ti evamādikaṃ idha ādisaddena saṅgahitaṃ. ‘‘Sa kho so bhikkhave bālo idha pāpāni kammāni karitvā’’ti evamādīsu (ma. ni. 3.248) padapūraṇamatte kho-saddo, ‘‘dukkhaṃ kho agāravo viharati appatisso’’tiādīsu (a. ni. 4.21) avadhāraṇe, ‘‘kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’tiādīsu (ma. ni. 

我来直译这段巴利文：
271. "瞋莫胜汝"此中由瞋不可胜性修习忍慈悲等对治法。如是具彼者胜瞋故说"汝胜瞋。瞋者莫反瞋"。"道"即此行。"慈"即得安止慈。彼近行为慈前分。此不害任何为无害。"悲"应知得安止悲。彼近行为悲前分。"下人"即因缺忍等如理作意及相应可责行故下劣人。依缘清净瞋压迫压迫人,彼应由思择修习力正断。
不瞋经注释竟。
第三品注释竟。
显义光明相应注释
帝释相应注释隐义显示竟。
显义光明
相应注释有偈品注释竟。
第一分竟。
礼彼世尊应供正等觉。
相应
因缘品疏
1. 因缘相应
1. 佛品
1. 缘起经注释
1. 第二经等亦依缘起说故说"第一缘起经"。"彼"字即显示此住行别相说处时为"何时...等显示"。彼字即说义反显,故此应为处时反显,非他。此先为彼字反显义分别。因如是处彼字显示法说别处时故说"应说适处时"。由此彼即世尊为法说呼告说比丘,如是处时义。"非"等以证彼义。
然世尊住处以"尚非时"等拒婆醯耶说法,即彼路中住为彼说法耶?此实。因此为不应说时不说之例。故说"尚非时"。彼中说"入村间",彼亦为显非时义方便说。因彼时由道劳身不堪任,由强喜力名不堪任。待此二寂静世尊为除延误方便拒以"非时"。不应说处不说之例为"时世尊离道至一树下坐,从精舍出坐精舍后设座"等此以等字摄。如"彼愚人于此作恶业已"等中固为句满足,如"苦实无恭敬无顺从住"等中为决定,如"几何,友,师独住弟子不随学远离"等中(中部

1.31) ādikālatthe, vākyārambheti attho. Tattha padapūraṇena vacanālaṅkāramattaṃ kataṃ hoti, ādikālatthena vākyassa upaññāsamattaṃ, avadhāraṇatthena pana niyamadassanaṃ. ‘‘Tasmā āmantesi evā’’ti āmantane niyamo dassito hotīti.

‘‘Bhagavāti lokagarudīpana’’nti kasmā vuttaṃ, nanu pubbe ‘‘bhagavā’’ti padaṃ vuttanti? Yadipi pubbe vuttaṃ, taṃ pana yathāvuttaṭṭhāne viharaṇakiriyāya kattuvisesadassanaparaṃ, na āmantanakiriyāya, idha pana āmantanakiriyāya, tasmā tadatthaṃ puna bhagavāti pāḷiyaṃ vuttanti. Tassatthaṃ dassetuṃ ‘‘bhagavāti lokagarudīpana’’nti āha. Kathāsavanayuttapuggalavacananti vakkhamānāya paṭiccasamuppādadesanāya savanayogyapuggalavacanaṃ. Catūsupi parisāsu bhikkhū eva edisānaṃ desanānaṃ visesena bhājanabhūtāti sātisayena sāsanasampaṭiggāhakabhāvadassanatthaṃ idha bhikkhugahaṇanti dassetvā idāni saddatthaṃ dassetuṃ ‘‘apicā’’ti āha. Tattha bhikkhakoti bhikkhūti bhikkhanasīlattā bhikkhanadhammattā bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhipi ajjhupagataṃ bhikkhācariyaṃ uñchācariyaṃ ajjhupagatattā anuṭṭhitattā bhikkhu. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatattā bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhūti evamettha attho daṭṭhabbo.

Ādinā nayenāti ‘‘bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhū’’tiādinā vibhaṅge (vibha. 509) āgatanayena. Ñāpaneti avabodhane, paṭivedaneti attho. Bhikkhanasīlatā, na kasivāṇijjādīhi jīvanasīlatā. Bhikkhanadhammatā ‘‘uddissa ariyā tiṭṭhantī’’ti (jā. 1.

我来直译这段巴利文：
1.31) 初时义,句开始义。其中以句满足作言语装饰,以初时义作句引入,以决定义显定义。"故如是呼告"即显呼告决定。
"世尊即显世间尊重"为何说,岂非前已说"世尊"字?虽前已说,彼于所说处为显住行作者别相,非呼告行,此中为呼告行,故为彼义经再说世尊。为显彼义说"世尊即显世间尊重"。"应闻法语人语"即应闻所说缘起说适人语。四众中比丘为如是说特器故为显特胜受教者此取比丘,今为显义说"复"。其中"乞者"即比丘义为有乞性有乞法故比丘义。"受乞活"即因受佛等受之乞活求食故行故比丘。任何舍少或大财聚从家出家,彼舍农牧等活命,仅受相故受乞活为比丘。或因依他活命,于寺中食担饭亦受乞活为比丘,或因依团食出家生勤故受乞活为比丘,如是此中应见义。
"等理"即"持破衣为比丘,破恶不善法为比丘,因破恶不善法为比丘"等分别论来理。"令知"即令觉,义为令证。乞性,非农商等活性。乞法"圣者依立"(本生1.

7.59) evaṃ vuttabhikkhanasabhāvatā, na yācanākohaññasabhāvatā. Bhikkhane sādhukāritā ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) vacanaṃ anussaritvā tattha appamajjatā. Atha vā sīlaṃ nāma pakatisabhāvo. Idha pana tathādhiṭṭhānaṃ. Dhammoti vataṃ. Apare pana ‘‘sīlaṃ nāma vatavasena samādānaṃ. Dhammo nāma paveṇi-āgataṃ cārittaṃ. Sādhukāritā sakkaccakāritā ādarakiriyā’’ti vaṇṇenti.

Hīnādhikajanasevitavuttinti ye bhikkhubhāve ṭhitāpi jātimadādivasena uddhatā unnaḷā, ye ca gihibhāve paresu atthikabhāvampi anupagatatāya bhikkhācariyaṃ paramakāpaññaṃ maññanti, tesaṃ ubhayesampi yathākkamaṃ ‘‘bhikkhavo’’ti vacanena hīnajanehi daliddehi paramakāpaññataṃ pattehi parakulesu bhikkhācariyāya jīvikaṃ kappentehi sevitaṃ vuttiṃ pakāsento uddhatabhāvaniggahaṃ karoti, adhikajanehi uḷārabhogakhattiyakulādito pabbajitehi buddhādīhi ājīvasodhanatthaṃ sevitaṃ vuttiṃ pakāsento dīnabhāvaniggahaṃ karotīti yojetabbaṃ. Yasmā ‘‘bhikkhavo’’ti vacanaṃ āmantanabhāvato abhimukhīkaraṇaṃ, pakaraṇato sāmatthiyato ca sussūsājananaṃ, sakkaccasavanamanasikāraniyojanañca hoti, tasmā tamatthaṃ dassento ‘‘bhikkhavoti iminā’’tiādimāha.

Tattha sādhukaṃ manasikārepīti sādhukaṃ savane sādhukaṃ manasikāre ca. Kathaṃ pavattitā savanādayo sādhukaṃ pavattitā hontīti? ‘‘Addhā imāya paṭipattiyā sakalasāsanasampatti hatthagatā bhavissatī’’ti ādaragāravayogena kathādīsu aparibhavādinā ca. Vuttañhi ‘‘pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti , avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti (a. ni. 

我来直译这段巴利文：
7.59) 如是说乞性,非乞讨虚假性。乞善作忆念"起莫放逸"(法句168)于彼不放逸。或戒名本性。此中为如是决意。法名誓。他说"戒名依誓受持。法名传统来行。善作名恭敬作意敬作"。
"卑胜人行活"即于比丘位由生慢等高慢,于居家位不至于他求故思乞活最贫贱,彼二者次第以"比丘"语显示与卑人贫者达最贫贱于他家乞活命所行,制伏高慢,显示胜人从胜富刹帝利等出家佛等为净活命所行,制伏卑下应配。因"比丘"语由呼告性为对面作,由文脉能力生欲闻,令恭敬闻作意,故显彼义说"以比丘"等。
其中"善作意"即善闻善作意。何故行闻等为善行?"此行必得全教成就"由敬重瑜伽于说等无轻等。说:"诸比丘,具五法闻正法能入决定于善法正性。何五?不轻说,不轻说者,不轻自,不散心闻法一心,如理作意。诸比丘,具此五法闻正法能入决定于善法正性"(增支


5.151). Tenāha ‘‘sādhukaṃ manasikārāyattā hi sāsanasampattī’’ti. Sāsanasampatti nāma sīlādinipphatti. Paṭhamaṃ uppannattā adhigamavasena. Satthucariyānuvidhāyakattā sīlādiguṇānuṭṭhānena. Tiṇṇaṃ yānānaṃ vasena anudhammapaṭipattisambhavato sakalasāsanapaṭiggāhakattā.

Santikattāti samīpabhāvato. Santikāvacarattāti sabbakālaṃ saṃvuttibhāvato. Yathānusiṭṭhanti anusāsaniyānurūpaṃ, anusāsaniṃ anavasesato paṭiggahetvāti attho. Ekacce bhikkhūti ye paṭiccasamuppādadhamme desanāpasutā, te. Pubbe ‘‘sabbaparisasādhāraṇā hi bhagavato dhammadesanā’’tiādinā bhikkhūnaṃ eva āmantanakāraṇaṃ dassetvā idāni bhikkhū āmantetvā dhammadesanāya payojanaṃ dassetuṃ kimatthaṃ pana bhagavāti codanaṃ samuṭṭhāpeti. Tattha aññaṃ cintentāti aññavihitā. Vikkhittacittāti asamāhitacittā. Dhammaṃ paccavekkhantāti hiyyo tato paradivasesu vā sutadhammaṃ pati manasā avekkhantā. Bhikkhū āmantetvā dhamme desiyamāne ādito paṭṭhāya desanaṃ sallakkhetuṃ sakkotīti imamevatthaṃ byatirekamukhena dassetuṃ ‘‘te anāmantetvā’’tiādi vuttaṃ.

Bhikkhavoti ca sandhivasena i-kāralopo daṭṭhabbo ‘‘bhikkhavo itī’’ti, ayañhi itisaddo hetuparisamāpanādipadatthavipariyāyapakārāvadhāraṇanidassanādianekatthapabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetumhi dissati, ‘‘tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā’’tiādīsu (ma. ni. 1.29) parisamāpane, ‘‘iti vā evarūpā visūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.13) ādiatthe ‘‘māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo’’tiādīsu (mahāni. 73, 75) padatthavipariyāye, ‘‘iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre, ‘‘atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃ paccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe, ‘‘sabbamatthīti kho, kaccāna, ayameko anto, sabbaṃ natthīti ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15; 

我来直译这段巴利文：
5.151)。故说"善作意依教成就"。教成就名戒等成就。由先生故依证得。由随行师行以戒等功德行。由三乘力生随法行故摄受全教。
"亲近"即近性。"亲近行"即一切时亲近性。"如教"即随教导,义为无余受教导。"某些比丘"即于缘起法趣说彼等。前以"世尊说法一切众普遍"等显比丘呼告因,今为显呼告比丘说法义起"何义世尊"问。其中"思他"即他作。"散心"即不定心。"观法"即昨日或前日所闻法返观思维。比丘呼告说法从始能察说,为显此义以相反说"不呼告彼等"等。
"诸比丘"应见连声省略i音"诸比丘如是",此如是字多义为因圆满等义字转义种决定示等。如是彼"坏故,诸比丘,故说'色'"等中见因,"故此,诸比丘,汝等为法子,勿为财子"等中圆满,"如是如是离观戏"等中初义,"摩犍提为彼婆罗门称呼约定言语名命名安立词表示"等中义字转义,"如是,诸比丘,愚者有怖,智者无怖。愚者有难,智者无难"等中种,"有此缘老死如是问,阿难,应说有。何缘老死如是若说,生缘老死如是应说"等中决定,"一切有,迦旃延,此一边,一切无此第二边"等中(相应2.15)

3.90) nidassane . Idhāpi nidassane eva daṭṭhabbo. Bhikkhavoti āmantanākāro tamesa iti-saddo nidasseti ‘‘bhikkhavoti āmantesī’’ti. Iminā nayena bhaddantetiādīsupi yathārahaṃ itisaddassa attho veditabbo.

Pubbe ‘‘bhagavā āmantesī’’ti vuttattā bhagavato paccassosunti idha bhagavatoti sāmivacanaṃ āmantanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato āmantanaṃ paṭiassosu’’nti vuttaṃ. Bhagavatoti idaṃ pana paṭissavasambandhena sampadānavacanaṃ. Ettāvatā yaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitanti sambandho. Etthāha – kimatthaṃ pana dhammavinayasaṅgahe kariyamāne nidānavacanaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakanimittaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca, desakālakattusotunimittehi upanibandho viya vohāravinicchayo. Teneva cāyasmatā mahākassapena ‘‘paṭiccasamuppādasuttaṃ, āvuso ānanda, kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’nti āyasmatā ānandena imassa suttassa nidānaṃ bhāsitaṃ.

Apica satthu sampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambuddhassa pubbaracanādīhi attho atthi, sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasatthusāvakānurodhābhāvato khīṇāsavattasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhā cassa parānuggahappavatti, evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjanakehi ca saṃbuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, idha pana mūladvayavasena antadvayarahitassa tisandhikālabandhassa catubbidhanayasaṅkhepagambhīrabhāvayuttassa paṭiccasamuppādassa bodhiyā nidassanato cāti yojetabbaṃ. Tena vuttaṃ ‘‘satthu sampattipakāsanatthaṃ nidānavacana’’nti.

Tathā sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃ eva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthucaritaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati, idha pana dvādasapadikapaccayākāravibhāvanena tena. Tena vuttaṃ ‘‘sāsanasampattipakāsanatthaṃ nidānavacana’’nti.


我来直译这段巴利文：
3.90) 示。此中亦应见示。"诸比丘"呼告此如是字示"呼告诸比丘"。此理于"尊者"等应如理知如是字义。
前说"世尊呼告"故"彼等应世尊"此中世尊属格呼告唯待连词,此意说"应世尊呼告"。"世尊"此为应答连与与格。至此与说时处说者众标明之序分连。此问 - 何义作法律结集说序分,岂非应结集世尊所说语?答 - 为成说住不忘可信。以时处说者因众系立说成久住不忘可信,如以处时作者听者因系立言语决定。故长老摩诃迦叶问"友阿难,缘起经何处说"等处等问时,答彼法藏师长老阿难说此经序分"如是我闻"。
复为显师圆满说序分。如来世尊无前造推度传统思故成正等觉。正等觉不须前造等,于一切无碍智行故于所知法一量故。如是无师拳法悭顺弟子故成漏尽。漏尽一切不生故极清净利他行,如是由显示说者垢恶见戒圆满染无明爱永无暗示智圆满断圆满正觉清净性成前二无畏,由此于障出世法无迷惑成后二无畏,序分显世尊具四无畏自利利他行,显各处会众随意乐处起辩说法等,此中由显示根二无边际三时系四略甚深相应缘起觉应配。故说"为显师圆满说序分"。
如是为显教圆满说序分。世尊智悲摄一切行无无义行或自利行,故正等觉一切身语意业如实说以现法后世第一义如理教导众生为教,非诗造。彼师行以时处说者众标明随处序分如理显,此中以显示十二支缘相。故说"为显教圆满说序分"。


Apica satthu pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavā’’ti ca iminā padena vibhāvitanti veditabbaṃ. ‘‘Bhagavā’’ti ca iminā tathāgatassa rāgadosamohādi-sabbasaṃkilesamaladuccaritādidosappahānadīpanena vacanena anaññasādhāraṇasuparisuddhañāṇakaruṇādiguṇavisesayogaparidīpanena tato eva sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti. Idamettha nidānavacane payojananidassanaṃ.

Nikkhittassāti desitassa. Desanāpi hi desetabbassa sīlādiatthassa vineyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccatīti ‘‘suttanikkhepaṃ tāva vicāretvā vuccamānā pākaṭā hotī’’ti sāmaññato bhagavato desanāya samuṭṭhānassa vibhāgaṃ dassetvā ‘‘etthāyaṃ desanā evaṃsamuṭṭhānā’’ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Tato heṭṭhā ‘‘kasmā bhagavatā paṭiccasamuppādavaseneva desanā āraddhā’’ti kenaci codanāya katāya ‘‘parajjhāsayoyaṃ suttanikkhepo’’ti parihāro sukathito hoti. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipadhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha ‘‘cattāro hi suttanikkhepā’’ti. Ettha ca yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ‘‘attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, attajjhāsayo ca parajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisambhavato, evaṃ yadipi aṭṭhuppattiyā ajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti. Nayidha niravaseso vitthāranayo sambhavatīti ‘‘cattāro hi suttanikkhepā’’ti vuttaṃ. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā, tathādassanañcettha ayaṃ saṃsaggabhedo gahetabboti.

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vasena pavattadhammo etassa atthīti, pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitvā ñātabbo attho. Tassa pucchāvasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepasaddāpekkhāya pulliṅgavasena ‘‘pucchāvasiko’’ti vuttaṃ. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evampettha attho veditabbo.


我来直译这段巴利文：
复为显师量性显教量性说序分,彼量性显示随前说理以"世尊"此字应知显示。以"世尊"此显如来断贪嗔痴等一切垢恶行等过说,显不共极清净智悲等功德别相,由此显一切众生最上性,此义一切显示。此为序分说义示。
"置"即说。说亦因置所说戒等义于所化相续说"置"故说"先思择说置显"。一般显示世尊说生分已,"此说如是生"显说生已,由正知经序分注释易解故说。由此下"何故世尊依缘起始说"有人问时,"此依他意乐经置"答易说。其中如数百数千种经不出十六种杂染分等主理,如是依自意乐等经置四种故说"四经置"。此中如自意乐事起与他意乐问有混合"自意乐及他意乐,自意乐及问,自意乐及他意乐及问,事起及他意乐,事起及问,事起及他意乐及问"由有意乐问相续,如是虽事起与意乐有混合,然事起与前立自意乐等无混合。此不摄余广理故说"四经置"。或由摄余所生置以根置示四,此示此应取此混合。
此中此义 - 置为置,经即置为经置。或置为置,经之置为经置,义为经说。自意乐为自意乐,彼有此为因为自意乐。或自意乐此为自意乐。他意乐亦此理。依问行法此有为问。经说事义生为义生,义生即事生,彼有此为事生。或以此置经为经置,即自意乐等。此义分别中自意乐为自意乐。他意乐为他意乐。问为问,应问知义。彼依问行受法人语为问,彼依置字望男性故说"问"。如是事生即事生,如是此中应知义。


Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayaṃ eva nimittaṃ katvā desito parajjhāsayo, pucchāvasena eva desito pucchāvasikoti pākaṭovāyamatthoti. Attano ajjhāsayeneva katheti dhammatantiṭhapanatthanti daṭṭhabbaṃ. Dasabalasuttantahārakoti dasabalavagge anupubbena nikkhittānaṃ suttānaṃ āvali, tathā candopamahārakādayo.

Vimuttiparipācanīyā dhammā saddhindriyādayo. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti cittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, paṭivijjhanākāraṃ vā.

Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatte eva dhammaṃ jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Byañjanapadaṃ paramaṃ assāti padaparamo. Saha udāhaṭavelāyāti udāhāradhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamāyogo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti ayaṃ saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu, uddisantassa uddisāpentassa vāti attho, ‘‘uddisato’’tipi pāṭho, ayamevattho. Paripucchatoti paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccatīti ayaṃ puggalo byañjanapadameva paramaṃ katvā ṭhitattā ‘‘padaparamo’’ti vuccati.

Ekacarāti vivekābhiratiyā ekavihārino. Dvicarāti dve ekajjhāsayā hutvā ñāṇacariyādivasena vicarantā. Esa nayo sesesu. Sattasuññatāpakāsanena suññataṃ. Tato eva saṇhaṃ sukhumaṃ. ‘‘Paresaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhī’’ti vatvā te pana ‘‘pare’’ti vuttapuggalā aparikammikā suparisodhitapubbabhāgapaṭipadā cāti duvidhā, tadubhayesu satthu paṭipattiṃ upamāmukhena pakāsento yathā hītiādimāha. Rūpaṃ na samuṭṭhāpeti likhanavasena na uppādeti. Akatābhinivesanti vipassanābhāvanāya akatānuyogaṃ. Sīla…pe… sampadāyāti asamādinnasīlaṃ sīlasampadāya, suparisuddhasīlaṃ samādhisampadāya, anujukatadiṭṭhijukammaṃ diṭṭhisampadāya yojentoti yojanā.


我来直译这段巴利文：
此中复由不待他根成熟等因,自意乐为别经置应理,因唯依自意乐为立法传统行说故。他意乐问如何不摄于事生,于他意乐问为说行因生起,或问事生依他意乐行如何不摄于他意乐?此不应难。因取离他胜解遍问等说因生为事生,故别取他意乐问。如是梵网、法嗣经等赞毁利生等说因说"事生"。不由他问唯依意乐为因说为他意乐,唯依问说为问,此义显然。应见依自意乐说为立法传统。十力经续为十力品次第置经列,如是月喻续等。
解脱成熟法为信根等。意乐为胜解。忍为见忍。意为心。胜解为愿。觉性为觉自性,或通达相。
上智者为上智名智上,以智唯上即知法义。知广说义为广智者。应以说等引为所引。句究竟为究竟句。即说时与即说法说时。法现觉为四谛法与智相应。此说为此依"四念处"等理略立纲要随说送智能取阿罗汉补特伽罗说"上智者"。此说为此略立纲要广分别义能得阿罗汉补特伽罗说"广智者"。由说为由说因,说者令说者义,亦读"由说",此义。由遍问为遍问者。次第有法现觉为渐得阿罗汉。彼生不得法现觉为彼身不能生道果乃至禅观。此说为此补特伽罗以句文究竟住故说"究竟句"。
独行为乐远离独住。双行为二同意乐依智行等行。余亦此理。以七空显示空。由此柔软微细。说"依他意乐世尊始此经"已,彼"他"说人为无加行及清净前分行二种,于二者显师行以喻说"如"等。不生色为不依写生。未作胜解为未修观。戒等圆满为未受戒于戒圆满,极清净戒于定圆满,未正见正业于见圆满应配。


Yanti yaṃ pubbabhāgapaṭipadaṃ sandhāya. Sīlanti catupārisuddhisīlaṃ. Diṭṭhi cāti kammassakatādiṭṭhi ceva kammapathasammādiṭṭhi ca. Tividhenāti ajjhattaṃ bahiddhā ajjhattabahiddhāti evaṃ visayabhāvato tippakārena. Yathāvuttadiṭṭhivisuddhiyā visesapaccayaṃ sīlaṃyeva bhāvanāya adhiṭṭhānanti vuttaṃ ‘‘sīlaṃ nissāya sīle patiṭṭhāyā’’ti.

Sudhantasuvaṇṇaṃ apagatasabbakāḷakaṃ. Caturassādidhoto suparimajjitamaṇikkhandho. Paccayadhammānaṃ avijjādīnaṃ tassa tassa paccayuppannassa hetupaccayādibhāvo paccayākāro. So pana atthato avijjā evāti āha ‘‘paṭiccasamuppādanti paccayākāra’’nti. Tenāha ‘‘paccayākāro hī’’tiādi.

Kāmaṃ vo-saddo padaparaṭṭhito paṭiyogīatthavisesavācako, nāmaparabhūto pana taṃ taṃ kattukammakaraṇādisādhanavisiṭṭhameva pabodheti, hi-nipātaparabhūto pana vacanālaṅkāramattamevāti āha ‘‘voti…pe… dissatī’’ti. Taṃdesananti tassa paṭiccasamuppādassa desanaṃ. Sā hi idha ta-saddena paccāmasīyati. ‘‘Suṇāthā’’ti sotaviññeyyatāvacanato na kevalaṃ paṭiccasamuppādo.

Ekatthametaṃ padaṃ ka-saddena padavaḍḍhanamattassa katattā, tasmā sādhusaddassa kato atthuddhāro sādhukasaddassapi kato eva hotīti adhippāyo. Sādhu bhanteti yācāmahaṃ bhanteti ayamettha atthoti āha ‘‘āyācane’’ti. Puna sādhu bhanteti evaṃ bhanteti ayamettha atthoti āha ‘‘sampaṭicchane’’ti. Sādhu sādhūti aho ahoti ayamettha atthoti vuttaṃ ‘‘sampahaṃsane’’ti. Sādhu dhammarucīti puññakāmo sundaroti attho. Paññāṇavāti paññavā. Addubbhoti adūsako. Daḷhīkammeti thirīkaraṇe sakkaccakiriyāyaṃ. Āṇattiyanti āṇāpane. ‘‘Suṇātha sādhukaṃ manasi karothā’’ti hi vutte sādhukasaddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi vuttaṃ hoti. Āyācanatthatā viya cassa āṇāpanatthatā veditabbā.

Idānettha evaṃ yojanā veditabbāti sambandho. Sotindriyavikkhepanivāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahathāti hi attho. Manindriyavikkhepanivāraṇaṃ aññacintāpaṭisedhanato. Purimanti ‘‘suṇāthā’’ti padaṃ. Etthāti ‘‘suṇātha, manasi karothā’’ti padadvaye, etasmiṃ vā adhikāre. Byañjanavipallāsaggāhanivāraṇaṃ sotadvāre vikkhepapaṭibāhakattā. Na hi yāthāvato suṇantassa saddato vipallāsaggāho hoti. Atthavipallāsaggāhanivāraṇaṃ manindriyavikkhepapaṭibāhakattā. Na hi sakkaccaṃ dhammaṃ upadhārentassa atthavipallāsaggāho hoti. Dhammassavane niyojeti ‘‘suṇāthā’’ti vidahanato. Dhāraṇūpaparikkhāsūti ettha upaparikkhaggahaṇeneva tulanatīraṇādike diṭṭhiyā ca suppaṭivedhaṃ saṅgaṇhāti. Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanehīti sabyañjano, byañjanasampannoti attho. Araṇīyato upagantabbato attho, catupārisuddhisīlādiko. Saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthapitāya tantiyā desanā kathanaṃ. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanāatthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāḷhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karothā’’ti.


我来直译这段巴利文：
所说彼为指前分行。戒为四遍净戒。见为业自性见及业道正见。三种为内外内外如是境性三种。如说见清净殊胜因即戒为修依处故说"依戒住戒"。
净金为离一切黑。四角等净极净摩尼聚。缘法无明等彼彼缘生为因缘等性为缘相。彼义即无明故说"缘起为缘相"。故说"缘相"等。
虽vo字在句后说相反义差别,在名后然显彼彼作业具等,在hi语后然唯语庄严故说"vo...见"。彼说为彼缘起说。彼此以ta字取。由"听"说耳识性故非唯缘起。
此一义字由ka字唯增字故,故善字义释亦善ka字义释故意。善尊为我请尊为此义故说"请"。复善尊为如是尊为此义故说"许"。善善为啊啊为此义故说"赞"。善法欲为福欲善为义。慧者为有慧。不害为不恼。坚作为作坚作意。命令为令。说"听善作意"时以善ka字说闻作意恭敬作如是说令。如请义亦应知彼令义。
今此中如是配应知为关系。制耳根散乱由令闻遮余作性故,闻义故。制意根散乱由遮余想故。前为"听"字。此为"听作意"二字,或此分。遮文倒错取由制耳门散乱故。实不如实闻由声倒错取故。遮义倒错取由制意根散乱故。实不恭敬思法由义倒错取故。令法闻由命"听"故。持遍观为此遍观摄量思等见善通达。有文为此如所欲义文显为文,自性语。与文为有文,具文义。应至义由应至为义,四遍净戒等。与义为有义,具义义。法深等中法名传。说名意定传说说。义名传义。通达名如实觉传传义。由此法说义通达如兽海难凡智入难得底故深。故说"由此法...善作意"。


Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Desanaṃ nāma uddisanaṃ saṅkhepadassanasadisaṃ. Tathā hi vibhaṅgasutte ‘‘desessāmī’’ti vatvā puna ‘‘bhāsissāmī’’ti vuttaṃ. Tassa niddisanaṃ bhāsananti idhādhippetanti āha ‘‘vitthāratopi naṃ bhāsissāmīti vuttaṃ hotī’’ti. Paribyattaṃ kathanaṃ vā bhāsanaṃ.

Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānaṃ saddo. Udīrayīti uccārīyati, vuccatīti attho. Evaṃ vutte ussāhajātāti evaṃ ‘‘suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti vutte ‘‘na kira satthā saṅkhepeneva desessati, vitthārenapi bhāsissatī’’ti sañjātussāhā haṭṭhatuṭṭhā hutvā.

Katamoti tassa padassa sāmaññato pucchābhāvo ñāyati, na visesatoti tassa pucchāvisesabhāvaṃ kathento ‘‘kathetukamyatāpucchā’’ti vatvā teneva pasaṅgena mahāniddese āgatā sabbāpi pucchā atthuddhāranayena dasseti ‘‘pañcavidhā hi pucchā’’tiādinā. Tattha adiṭṭhaṃ joteti etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā. Saṃsandanañcettha sākacchāvasena vinicchayakaraṇaṃ. Vimatiṃ chindati etāyāti vimaticchedanā. Anumatiyā pucchanaṃ anumatipucchā. ‘‘Taṃ kiṃ maññatha bhikkhave’’tiādipucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatā kathetukamyatāya.

Lakkhaṇanti ñātuṃ pucchito yo koci sabhāvo. Aññātanti yena kenaci ñāṇena aññātabhāvamāha. Adiṭṭhanti dassanabhūtena ñāṇena cakkhunā viya na diṭṭhataṃ. Atulitanti ‘‘ettakaṃ ida’’nti tulanabhūtena ñāṇena na tulitataṃ. Atīritanti tīraṇabhūtena ñāṇena akatañāṇakiriyāsamāpanataṃ. Avibhūtanti ñāṇassa apākaṭabhāvaṃ. Avibhāvitanti ñāṇena apākaṭīkatabhāvaṃ.

Pañcasu pucchāsu yā buddhānaṃ sabbato na santi, tā dassetvā idhādhippetapucchaṃ nigametuṃ ‘‘tatthā’’tiādi vuttaṃ. Taṃ suviññeyyameva. Yadi paṭiccasamuppādo paccayākāro, atha kasmā bhagavatā paṭiccasamuppādadesanāya saṅkhārādayo paccayuppannā kathitāti āha ‘‘ettha cā’’tiādi. Paccayuppannampi katheti paccayuppannadassanena paccayadhammānaṃ paccayabhāvassa kathitabhāvato. Āhāravaggassātiādi ‘‘paccayākāro paṭiccasamuppādo’’ti dassanatthaṃ vuttaṃ. ‘‘Sambhavantī’’ti pāḷiyaṃ parato vuttaṃ kiriyāpadaṃ ānetvā yojeti, aññathā saṅkhārā kiṃ katāti vā karontīti vā na ñāyeyya. Pavattiyā anulomato ‘‘avijjāpaccayā’’tiādikā anulomapaṭiccasamuppādakathā.

‘‘Avijjāya tvevā’’tiādikā pana tassa vilomato paṭilomakathā. Accantameva saṅkhāre virajjati etenāti virāgo, maggo. Asesanirodhāti asesetvā nirodhā samucchindanā. Evaṃ nirodhānanti evaṃ anuppādanirodhena niruddhānaṃ saṅkhārānaṃ nirodhā. Iti avijjādīnaṃ nirodhavacanena arahattaṃ vadati. Sakalassāti anavasesassa. Sattavirahitassāti paraparikappitajīvarahitassa. Vinivattetvāti anuppādanirodhadassanavasena viparivattetvā.


我来直译这段巴利文：
此中由通达难作故法义,由说智难作故说难入,由通达不能生故及彼境智生难作故难入应知。说名说如略示。如是分别经说"我将说"已复说"我将语"。彼释为语此意故说"将广说彼为说"。或明了说为语。
如雌八哥声为如雌八哥语如是悦耳乐可爱。辩才声。发为出,义为说。如是说生勤为如是"听善作意,我将语"说"师不唯略说,亦将广语"生勤喜悦。
何为彼字一般知问,非别故说彼问别性"欲说问"已即此便示大义释中来一切问以义释理说"五种问"等。其中未见显示为此为未见显示。见会合为此为见会合。会合此中以论议作决定。断疑为此为断疑。随意问为随意问。"汝等思何比丘"等问为问"何汝等随意"为随意。欲说为欲说。
相为所问任何自性。未知说任何智未知性。未见为见智如眼未见性。未量为量智"此量"未量性。未思为思智未作智作完成性。不明为智不显性。未明为智未显作性。
五问中诸佛一切无彼,显已为结归此所欲问说"其中"等。彼易解。若缘起为缘相,然何故世尊于缘起说说行等缘生说"此中"等。说缘生为由显缘生说诸缘法缘性。食品等说为显"缘相缘起"。引"生"疏后说动词配,否则不知行何作或作。顺转依"无明缘"等为顺缘起说。
"唯无明"等为彼逆为逆说。极离行为此为离,道。无余灭为无余灭断。如是灭为如是不生灭已灭灭行。如是以无明等灭语说阿罗汉。一切为无余。离有情为离他计我。转为以不生灭见力转。


Attamanāti pītisomanassena gahitacittā. Tathābhūtā ca haṭṭhacittā nāma hontīti āha ‘‘tuṭṭhacittā’’ti. ‘‘Tassa vacanaṃ abhinanditabba’’nti ettha abhinandanasaddo anumodanattho. ‘‘Abhinanditvā’’ti ettha sampaṭicchanattho. Idha pana ubhayatthopi vaṭṭatīti āha ‘‘anumodiṃsu ceva sampaṭicchiṃsu cā’’ti.

Paṭiccasamuppādasuttavaṇṇanā niṭṭhitā.

2. Vibhaṅgasuttavaṇṇanā



我来直译这段巴利文：
悦意为以喜悦摄心。如是成为喜心故说"悦心"。"彼语应喜"此中喜语为随喜义。"喜已"此中为许义。此中然二义皆可故说"随喜及许"。
缘起经注释终。
2. 分别经注释

2.Dutiyepīti dutiyasuttepi. Pi-saddena tadaññesu suttesupīti attho. ‘‘Visuddhimagge vuttā evā’’ti vatvāpi tadekadesaṃ idha viniyogakkhamaṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tanti mūlaṃ. Vitthāradesananti ‘‘vibhajissāmī’’ti padassa atthassa dassanavasena pavattaṃ vibhaṅgadesanaṃ. Uddesadesanā paṭhamasutte anulomadesanāsadisāva. Puna vaṭṭavivaṭṭaṃ dassentoti ‘‘iti kho, bhikkhave’’tiādinā pavattiṃ nivattiñca dassento. Paṭhamaṃ uddesavasena vibhajanavasena vivaṭṭaṃ dassitaṃ, tato eva byatirekanayena vivaṭṭampi dassitameva hotīti punaggahaṇaṃ.

Tesaṃtesaṃ sattānanti idaṃ kiñci pakārato anāmasitvā sabbepi satte sāmaññato byāpetvā gahaṇanti āha ‘‘saṅkhepato…pe… niddeso’’ti. Gatijātivasenāti pañcagativasena, tatthāpi ekekāya gatiyā khattiyādibhummadevādihatthiādijātivasena ca. ‘‘Cittaṃ mano’’tiādīsu viya kiccavisesaṃ, ‘‘mānasa’’ntiādīsu viya samāne atthe saddavisesaṃ, ‘‘paṇḍara’’ntiādīsu viya guṇavisesaṃ, ‘‘cetasikaṃ hadaya’’ntiādīsu viya nissayavisesaṃ, ‘‘cittassa ṭhitī’’tiādīsu viya aññassa avatthābhāvavisesaṃ, ‘‘alubbhanā’’tiādīsu viya aññassa kiriyābhāvavisesaṃ, ‘‘alubbhitatta’’ntiādīsu viya aññassa abhāvatāvisesanti evamādikaṃ anapekkhitvā dhammamattaṃ vā dīpanā sabhāvaniddeso. Jiṇṇassa jīraṇavasena pavattanākāro jīraṇatāti āha ‘‘ākāraniddeso’’ti.

Kālātikkame kiccaniddesāti kalalakālato pabhuti purimarūpānaṃ jarāpattakkhaṇe uppajjamānāni pacchimarūpāni paripakkarūpānurūpāni pariṇatapariṇatāni uppajjantīti anukkamena supariṇatarūpānaṃ paripākakāle uppajjamānāni khaṇḍiccādisabhāvāni uppajjantīti ‘‘khaṇḍicca’’ntiādayo kālātikkame jarāya kiccaniddesā. Pakatiniddesāti phalavipaccanapakatiyā niddesā, jarāya vā pāpuṇitabbaphalameva pakati, tassā niddesā, na ca khaṇḍiccādīneva jarāti udakādigatamaggesu tiṇarukkhasaṃbhaggatādayo viya paripākagatamaggasaṅkhātesu paripuṇṇarūpesu labbhamānā khaṇḍiccādayo jarāya gatamaggāicceva veditabbā, na jarāti.

Yasmā jaraṃ pattassa āyu hāyati, indriyāni jajjarāni hontīti āyuhānādayo pakatiniddesā, tasmā vuttaṃ ‘‘pacchimā dve pakatiniddesā’’ti. Tenāha ‘‘imehi panā’’tiādi.

Aviññāyamānantarattā avīcijarā maṇiādīsu mandadasakādīsu ekekadasakesu ca khaṇe khaṇe jiṇṇavikārādīnaṃ duviññeyyattā. Tato aññesūti maṇiādito aññesu ahicchattakādīsu, pāṇīnaṃ ekabhavapariyāpanne sakalaāyusmiṃ gahitataruṇayuvājarākālesu, ekadvittidivasātikkamesu pupphādīsu vāti attho. Tattha hi jarāvisesassa suviññeyyattā savīcijarā nāma.


我来直译这段巴利文：
2."第二"为第二经。以pi字为余经义。说"如清净道说"已为示彼一分此中适用说"如"等。彼为根。广说为"我将分别"字义示行分别说。略说如初经顺说。复示轮回出离为以"如是比丘"等示转离。初以略以分别示出离,由此即以相反理示出离为复取。
"彼彼众生"此不触及某方便遍摄一切众生一般故说"略...释"。以趣生为以五趣,彼中一一趣刹帝利等地天等象等生。如"心意"等业差别,"意"等同义语差别,"白"等功德差别,"心所心"等依差别,"心住"等他状态差别,"无贪"等他作用差别,"无贪性"等他非有差别,不待如是等唯显法为自性释。老者老行相为老性故说"相释"。
时过业释为从羯罗罗时始前色至老时生后色随熟色生熟熟生,次第极熟色熟时生缺齿等性生故"缺齿"等为时过老业释。性释为果熟性释,或老应得果即性,彼释,非唯缺齿等为老,如水等道草树断等如于熟道名圆满色得缺齿等为老道应知,非老。
由至老寿减根衰故寿减等为性释,故说"后二性释"。故说"此"等。
不可知间故无间老,如摩尼等软十等一一十一一刹那老变等难知故。彼余为摩尼等余如菌等,众生一生摄全寿取少壮老时,一二三日过花等义。彼中老差别易知故有间老。


Cavanakavasenāti cavanakānaṃ khandhānaṃ vasena. Ekacatupañcakkhandhāya cutiyā cavanameva cavanatāti āha ‘‘bhāvavacanena lakkhaṇanidassana’’nti, pāḷiyaṃ ‘‘cutī’’ti vuttassa maraṇassa sabhāvadassananti attho. Bhaṅguppatti bhijjamānatā. Tena ‘‘bhedo’’ti iminā khandhānaṃ bhijjamānatā bhedasamaṅgitā vuttāti dasseti. Ṭhānābhāvaparidīpananti kenacipi ākārena avaṭṭhānābhāvadīpanaṃ. Ghaṭassevāti hi visadisūdāharaṇaṃ. Yathā ghaṭe bhinne kapālādiavayavaseso labbhati, na evaṃ cutikkhandhesu bhaṅgesu, na koci viseso tiṭṭhatīti dassetuṃ ‘‘antaradhāna’’nti vuttaṃ. Maccusaṅkhātaṃ maraṇanti maccusaññitaṃ maraṇaṃ. ‘‘Kālamaraṇa’’nti vadanti. Santānassa accantasamucchedabhūtaṃ khīṇāsavānaṃ maraṇaṃ samucchedamaraṇaṃ. Ādi-saddena khaṇikamaraṇaṃ saṅgaṇhāti. Tassa kiriyāti antakassa kiriyā, yā loke vuccati ‘‘maccū’’ti, maraṇanti attho. Cavanakālo eva vā anatikkamanīyattā visesena kāloti vuttoti tassa kiriyā atthato cutikkhandhānaṃ bhedapavattiyeva. ‘‘Maccu maraṇa’’nti vā ettha samāsaṃ akatvā yo ‘‘maccū’’ti vuccati bhedo, tameva maraṇaṃ ‘‘pāṇacāgo’’ti evamettha attho daṭṭhabbo.

Catuvokāravasenāti catuvokārabhavavasena. Tattha hi rūpakāyasaññito kaḷevaro natthi, yaṃ nikkhipeyya. Kiñcāpi ekavokārabhavepi kaḷevaranikkhepo natthi, rūpakāyassa pana tattha atthitāmattaṃ gahetvā ‘‘ekavokāravasena kaḷevarassa nikkhepo’’ti vutto. Catuvokāravasena cāti ca-saddena ‘‘sesadvayavasena khandhānaṃ bhedo’’ti imamatthaṃ dasseti sabbattheva khandhabhedasabbhāvato. Sesadvayavasenāti sesabhavadvayavaseneva kaḷevarassa nikkhepo. Yadipi ekavokārabhave rūpakāyo vijjati, kaḷevaranikkhepo pana natthīti ‘‘kaḷevarassa sabbhāvato’’icceva vuttaṃ. Yasmā manussādīsu kaḷevaranikkhepo atthi, tasmā manussādīsu kaḷevarassa nikkhepoti yojanā. Kaḷevaraṃ nikkhipīyati etenāti maraṇaṃ kaḷevarassa nikkhepo. Ekato katvāti ekajjhaṃ katvā, ekajjhaṃ gahaṇamattena.

Jāyanaṭṭhenātiādi āyatanavasena yonivasena ca dvīhi padehi sabbasatte pariyādiyitvā pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. Keci pana ‘‘kattubhāvavasena padadvayaṃ vutta’’nti vadanti. ‘‘Tesaṃ tesaṃ sattānaṃ jāti sañjātī’’ti pana kattari sāminiddesassa katattā ubhayatthāpi bhāvaniddeso. Sampuṇṇā jāti sañjāti. Pākaṭā nibbatti abhinibbatti. Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattīti sattavasena pavattattā vohāradesanā.

Tatra tatrāti ekacatuvokārabhavesu dvinnaṃ sesarūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ navannaṃ dasannaṃ puna dasannaṃ ekādasannañca āyatanānaṃ vasena saṅgaho veditabbo. Santatiyanti yena kammunā khandhānaṃ pātubhāvo, tena abhisaṅkhatasantatiyaṃ. Tañca kho paṭisandhikkhaṇavasena veditabbaṃ.

Kammaṃyeva kammabhavo ‘‘bhavati etasmā upapattibhavo’’ti katvā. Kammena niyyāditaattabhāvupapattivasena bhavatīti bhavo, tathā tathā nibbattavipāko kaṭattārūpañca. Aṭṭhakathāyaṃ pana ‘‘bhavatīti katvā bhavo’’ti upapattibhavassa vakkhamānattā ‘‘kammaṃ phalavohārena bhavoti vutta’’nti kathitaṃ.


我来直译这段巴利文：
以死时为以死蕴。一四五蕴死唯死为死性故说"以性语显相",经中说"死"为死之自性显示义。坏生为坏性。以此"坏"此说蕴坏性具坏示。显无住为显任何相无住。如瓦为不同喻。如瓦碎得片等余分,非如是死蕴坏,无何余分住故说"消失"。名死死为名死死。说"时死"。相续极断为漏尽死为断死。以等字摄刹那死。彼作为终作,世间说"死",义为死。或死时由不可越故特为时故彼作义即死蕴坏行。或"死死"此不作复合,说"死"为坏,即彼死"舍命"如是此义应见。
以四蕴为以四蕴有。彼中无色身名身,可舍。虽一蕴有亦无身舍,然取彼有色身有性故说"依一蕴身舍"。以四蕴为以及字示"依余二蕴坏"此义由一切有蕴坏有故。依余二为依余二有身舍。虽一蕴有有色身,然无身舍故说"由有身"。由人等有身舍,故人等身舍为配。以此舍身为死为身舍。合一为为一,唯一取。
以生义等为依处依胎二字遍摄一切众生示生说。有说"依作者性说二字"。然"彼彼众生生生"作者所有释已二皆性释。圆满生为生。显生为生起。彼彼众生...生起为依众生行故世说。
彼彼为一四蕴有二余色界结生刹那生五,欲界不圆圆根依七九十复十十一处依摄应知。相续为彼业蕴生,彼相续已造。彼唯依结生刹那应知。
业即业有由"从此生有"故。由业付与己体生有为有,如是生异熟及所作色。注中然"有为有"说生有故说"业以果言说有"已说。


Upādiyanti sattā daḷhaggāhaṃ gaṇhanti etena kilesakāmena. Na kevalaṃ idha karaṇasādhanameva, atha kho kattusādhanampi labbhatīti vuttaṃ ‘‘sayaṃ vā’’ti. Tanti vatthukāmaṃ. Kāmo ca so kāmanaṭṭhena, upādānañca bhusamādānaṭṭhenāti kāmupādānaṃ. Etanti kāmupādānapadaṃ. Puna etanti kāmupādānasaṅkhātaṃ.

Sassatoattāti idaṃ purimadiṭṭhiṃ upādiyamānaṃ uttaradiṭṭhiṃ dassetuṃ vuttaṃ. Yathā esā diṭṭhi daḷhīkaraṇavasena purimaṃ uttarā upādiyati, evaṃ ‘‘natthi dinna’’ntiādikāpīti. Attaggahaṇaṃ pana ‘‘attavādupādāna’’nti idaṃ na diṭṭhupādānadassananti daṭṭhabbaṃ. Loko cāti attaggahaṇavinimuttaggahaṇaṃ diṭṭhupādānabhūtaṃ idha purimadiṭṭhiuttaradiṭṭhivacanehi vuttanti daṭṭhabbaṃ.

Yena micchābhinivesena gosīlagovatādiṃ samādiyati ceva anutiṭṭhati ca, so gosīlagovatādīnīti adhippetāni. Tenāha ‘‘gosīla…pe… sayameva upādānānī’’ti. Abhinivesatoti abhinivesanato.

Attavādupādānanti ‘‘attā’’ti vādassa paññāpanassa gahaṇassa kāraṇabhūtā diṭṭhīti attho. Attavādamattamevāti attassa abhāvā ‘‘attā’’ti idaṃ vacanamattameva. Upādiyanti daḷhaṃ gaṇhanti.

Cakkhudvārādīsu pavattāyāti idaṃ taṇhāya rūpataṇhādibhāvassa kāraṇavacanaṃ chadvārārammaṇikadhammānaṃ paṭiniyatārammaṇattā. Javanavīthiyā pavattāyāti idaṃ tassā pavattiṭṭhānadassanaṃ. Sabhāveneva uṭṭhātuṃ asakkontassa veḷu viya nissayo ahutvā olumbhakabhāvena bhāvo upādānassa paccayabhāvato ārammaṇampi taṃsadisaṃ vuttaṃ. Rūpeti visaye bhummaṃ. Sā tividhā hotīti sambandho. Kāmataṇhā kāmassādabhāvena pavattiyā. Evaṃ assādentīti sassatadiṭṭhiyā sahajātanissayasampayuttaatthiavigatādipaccayabhūtāya saṃsaṭṭhattā niccadhuvasassatābhinivesamukhena assādentī. Bhavasahagatā taṇhā bhavataṇhā. Bhavati tiṭṭhati sabbakālanti hi bhavadiṭṭhi bhavo uttarapadalopena, bhavassādavasena pavattiyā ca. Iminā nayena vibhavataṇhāti ettha attho veditabbo. Vibhavati ucchijjati vinassatīti evaṃ pavattā diṭṭhi vibhavo uttarapadalopena. Evaṃ tāni aṭṭhārasāti yā cha kāmataṇhā, cha bhavataṇhā, cha vibhavataṇhā vuttā, etāni aṭṭhārasa taṇhāvicaritāni taṇhāpaccayo. Ajjhattanti sakasantatiyaṃ. Bahiddhāti tato bahiddhā. Atītārammaṇāni vā hontu itarārammaṇāni vā, sayaṃ pana atītāni chattiṃsa taṇhāvicaritāni. Sesapadadvayepi eseva nayo. ‘‘Aṭṭhasataṃ taṇhāvicaritānī’’tiādinā sambandho. Idāni aparenapi pakārena aṭṭhasataṃ taṇhāvicaritāni dassetuṃ ‘‘ajjhattikassā’’tiādimāha. Tattha ajjhattikassāti ajjhattikakhandhapañcakaṃ. Upayogatthe hi idaṃ sāmivacanaṃ. Upādāyāti gahetvā. Asmīti hotīti yadetaṃ ajjhattikaṃ khandhapañcakaṃ upādāya taṇhāmānadiṭṭhivasena samudāyaggāhato asmīti gāho hoti, tasmiṃ satīti attho. Idha pana rūpādiārammaṇavasena attho veditabbo. Itthamasmīti hotīti khattiyādīsu ‘‘idaṃpakāro aha’’nti evaṃ taṇhāmānadiṭṭhivasena hotīti attho. Idaṃ tāva anupanidhāya gahaṇaṃ.


我来直译这段巴利文：
众生以此烦恼欲坚执取。非唯此处作具格,亦得作格故说"或自"。彼为事欲。欲以欲义,取以强取义为欲取。此为欲取字。复此为名欲取。
"常我"此为示取前见后见说。如此见以坚固行取前为后,如是"无布施"等。然取我为"我论取"此非见取应知。世间为离取我取为见取此应知以前见后见语说。
以何邪执受持行牛戒牛禁等,彼即牛戒牛禁等义。故说"牛戒...自取"。由执为由执。
我论取为"我"论施设取因见义。唯我论为无我故"我"此唯语。取为坚执。
行于眼门等为此贪色贪等性因说六门所缘法定所缘故。行于速行路为此示彼行处。如竹自不能起无为依唯下垂性,由取缘性所缘亦说如彼。色为处位格。彼三种为系。欲贪以欲味行。如是味为与常见俱生依相应有不离等缘同类故由常恒常执门味。有俱贪为有贪。为有住一切时为有见有略后分,以有味行。此理应知断贪此义。断为断灭为如是行见为断略后分。如是彼十八为说六欲贪,六有贪,六断贪,此十八贪行贪缘。内为自相续。外为彼外。或所缘过去或余所缘,然自过去三十六贪行。余二句亦此理。"百零八贪行"等为系。今复一行示百零八贪行说"内"等。彼中内为内五蕴。对格此所有格。取为取。有我为此内五蕴取由贪慢见行总执我执有,彼有义。此中然应知依色等所缘义。如是我有为刹帝利等"如是相我"如是由贪慢见行有义。此为不对比取。


Evamādīnīti ādi-saddena ‘‘evamasmi, aññathāsmi, ahaṃ bhavissaṃ, itthaṃ bhavissaṃ, evaṃ bhavissaṃ, aññathā bhavissaṃ, asasmi, satasmi, ahaṃ siyaṃ, itthaṃ siyaṃ, evaṃ siyaṃ, aññathā siyaṃ, apāhaṃ siyaṃ, apāhaṃ itthaṃ siyaṃ, apāhaṃ evaṃ siyaṃ, apāhaṃ aññathā siya’’nti etesaṃ saṅgaho. Upanidhāya gahaṇampi duvidhaṃ samato asamato vāti taṃ dassetuṃ ‘‘evamasmi, aññathāsmī’’ti ca vuttaṃ. Tattha evamasmīti idaṃ samato upanidhāya gahaṇaṃ, yathā ayaṃ khattiyo, evaṃ ahamasmīti attho. Aññathāsmīti idaṃ pana asamato gahaṇaṃ, yathāyaṃ khattiyo tato aññathā ahaṃ hīno vā adhiko vāti attho. Imāni tāva paccuppannavasena cattāri taṇhāvicaritāni. Bhavissantiādīni pana cattāri anāgatavasena vuttāni, tesaṃ purimacatukke vuttanayeneva attho veditabbo. Asasmīti sassato asmi, niccassetaṃ adhivacanaṃ. Satasmīti asassato asmi, aniccassetaṃ adhivacanaṃ. Iti imāni dve sassatucchedavasena vuttāni. Ito parāni siyantiādīni cattāri saṃsayaparivitakkavasena vuttāni, tāni purimacatukke vuttanayena atthato veditabbāni. Apāhaṃ siyantiādīni pana cattāri ‘‘api nāmāhaṃ bhaveyya’’nti evaṃ patthanākappanavasena vuttāni, tānipi purimacatukke vuttanayeneva veditabbāni. Evametesu –

Dve diṭṭhisīsā cattāro, suddhasīsā sīsamūlakā;

Tayo tayoti etāni, aṭṭhārasa vibhāvaye.

Ete hi sassatucchedavasena vuttā dve diṭṭhisīsā nāma, ‘‘asmi, bhavissaṃ siyaṃ, apāhaṃ siya’’nti ete cattāro suddhasīsā nāma, ‘‘itthamasmī’’tiādayo tayo tayoti dvādasa sīsamūlakā nāmāti veditabbaṃ. Idha pāḷiyaṃ rūpārammaṇādivasena taṇhā āgatāti āha ‘‘ajjhattikarūpādinissitānī’’ti. Aṭṭhārasa taṇhāvicaritānīti ānetvā sambandho. Iminā asmīti iminā abhisekasenāpaccādinā ‘‘khattiyo aha’’nti mūlabhāvato ‘‘asmī’’ti hoti. Sesaṃ pubbe vuttanayeneva veditabbaṃ. Saṅgaheti taṇhāya yathāvuttavibhāgassa saṃkhipanavasena saṅgaṇhane kariyamāne. ‘‘Chayime, bhikkhave, taṇhākāyā’’tiādi niddeso. ‘‘Rūpe taṇhā rūpataṇhā’’tiādi niddesattho. ‘‘Kāmarāgabhāvenā’’tiādiko, ‘‘ajjhattikassupādāyā’’tiādiko ca niddesavitthāro. ‘‘Rūpādīsu ārammaṇesu chaḷevā’’tiādiko saṅgaho.

Yasmā cakkhudvārādīsu ekekasmiṃ dvāre uppajjanakaviññāṇāni viya anekā eva vedanā, tasmā tā rāsivasena ekajjhaṃ gahetvā ‘‘cha vedanākāyā’’ti vuttanti āha ‘‘vedanāsamūhā’’ti. Nissayabhāvena uppattidvārabhāvena nānāpaccayā honti cakkhudhātuādayo, tā kucchinā dhārentiyo viya posentiyo viya ca hontīti tāsaṃ mātusadisatā vuttā. Cakkhusamphassahetūti nissayādicakkhusamphassapaccayā. Ayanti ayaṃ vedanā ‘‘cakkhusamphassajā vedanā’’tiādinā sādhāraṇato vuttā. Etthāti etasmiṃ vedanāpade. Sabbasaṅgāhikāti kusalākusalavipākakiriyānaṃ vasena sabbasaṅgāhikā. Evaṃ vibhaṅge āgatanayena sādhāraṇato vatvāpi idhādhippetavedanameva dassetuṃ ‘‘vipākavasena panā’’tiādimāha. Cakkhumhi samphassoti cakkhumhi nissayabhūte uppannaphasso. Esa nayo sesesu. Yasmā cakkhādīni visuddhimagge khandhaniddese lakkhaṇādivibhāgato, āyatananiddese visesato, sāmaññato ca saddatthadassanādivasena vibhāvitāni, tasmā ‘‘yaṃ vattabbaṃ…pe… vuttamevā’’ti āha.


我来直译这段巴利文：
如是等为以等字摄"如是我,异我,我将有,如是将有,如是将有,异将有,常我,无常我,我应,如是应,如是应,异应,岂我应,岂我如是应,岂我如是应,岂我异应"。对比取亦二种或等或不等故示彼说"如是我,异我"。彼中如是我为此等对比取,如此刹帝利,如是我义。异我为此不等取,如此刹帝利彼异我劣或胜义。此先现在四贪行。将有等四说未来,彼应知如前四说义。常我为常我,此常名。无常我为无常我,此无常名。如是此二说常断。此后应等四说疑思惟,彼应知如前四义。岂我应等四说"愿我有"如是愿思,彼亦应如前四知。如是此中-
二见首四,纯首首根;
三三如是,应知十八。
此说常断二为见首,常我,将有应,岂我应为四纯首,"如是我"等三三为十二首根应知。此经依色所缘等贪来故说"依内色等"。引合"十八贪行"。以此我为以此灌顶将军等"我刹帝利"由根性"我"有。余应知如前说。摄为贪如说分别收摄作。"六此贪身比丘"等释。"色贪色贪"等释义。"欲贪性"等,"依内"等释广。"色等所缘六"等摄。
由眼门等一一门生识如是多受,故取彼聚一处说"六受身"故说"受聚"。依性生门性种种缘为眼界等,彼如胎持如养故说彼如母。眼触因为依等眼触缘。此为此受说"眼触生受"等共。此为此受句。摄一切为善不善异熟作摄一切。如是分别来共说已为示此所欲受说"然依异熟"等。眼触为眼依生触。余亦此理。由眼等清净道蕴释相等,处释别共声义见等明故说"应说...已说"。


Namanalakkhaṇanti ārammaṇābhimukhaṃ hutvā namanasabhāvaṃ tena vinā appavattanato. Ruppanalakkhaṇaṃ heṭṭhā vuttameva. Vedanākkhandho pana ekāva vedanā. Sabbadubbalacittāni nāma pañcaviññāṇāni . Nanu tattha jīvitacittaṭṭhitiyo ca santīti? Saccaṃ, tāsaṃ pana kiccaṃ na tathā pākaṭaṃ, yathā cetanādīnanti te evettha pāḷiyaṃ uddhaṭā. Yena mahantapātubhāvādinā kāraṇena. Etthāti etasmiṃ mahābhūtaniddese. Añño vinicchayanayoti ‘‘vacanatthato kalāpato’’tiādinā lakkhaṇādinicchayato añño vinicchayanayo. Nanu so catudhātuvavatthāne vutto, na rūpakkhandhaniddeseti? Tattha vuttepi ‘‘catudhātuvavatthāne vuttānī’’ti atidesavasena vuttattā ‘‘rūpakkhandhaniddese vutto’’ti vuttaṃ. Upādāyāti paṭicca. Bhūtāni hi paṭicca uppajjamānaṃ upādārūpaṃ ‘‘tāni gahetvā’’ti vuttaṃ avissajjanato. Nissāyātipi eke tesaṃ nissayapaccayabhāvato. Pubbakālakiriyā nāma ekaṃsato aparakālakiriyāpekkhāti pāṭhasesena atthaṃ vadati. Vibhattivipallāsena vinā eva atthaṃ dassetuṃ ‘‘samūhatthe vā’’tiādi vuttaṃ. Samūhasambandhe sāminiddesena samūhattho dīpitoti taṃ dassento āha ‘‘samūhaṃ upādāyā’’ti. Dhammasaṅgaṇiyaṃ (dha. sa. 584) āgatanayena ‘‘tevīsatividha’’nti vuttaṃ. Tattha hi hadayavatthu na niddiṭṭhaṃ, ‘‘yaṃ rūpaṃ nissāyā’’ti vā paṭṭhāne (paṭṭhāna. 1.


我来为您翻译这段巴利文:
命名相是指朝向所缘而转的倾向性质，离开它就不能运作。色法相在前面已经说过。受蕴则是单一的受。一切最弱的心识即是五识。难道其中没有命根和心住吗？确实有，但是它们的作用不像思等那样明显，所以在圣典中只列举了这些。由于显现等重大的原因。这里是指在这个大种的解释中。另一种判别方法即是"从语义、聚集"等通过相等来判断的不同方法。难道这不是在四界差别观中说的，而不是在色蕴的解释中吗？虽然在那里说过，但因为以"在四界差别观中所说的"这样引用的方式说过，所以说"在色蕴的解释中说过"。所依即是缘于。因为所造色依靠大种而生起，所以说"取彼等"是因为不能舍离。有些人说"依止"是因为它们是依止缘。前时的动作必定要期待后时的动作，所以用省略的方式来说明其义。为了不用词形变化来显示意义，所以说"或在集合义"等。以所有格表示集合关系来显示集合义，为了显示这点而说"缘于集合"。根据《法集论》所说的方式而说"二十三种"。因为在那里没有说到心所依处，或者在《发趣论》中说"依止何色"。
这是一段关于佛教教理的解释性文本，主要讨论了命名、色法、受蕴等概念以及它们之间的关系。我已经尽可能直译原文，保持了原文的术语和句式结构。如果您需要对某些专有名词或者概念作进一步解释，我很乐意为您说明。

1.8) āgatattā hadayavatthumpi gahetvā jātirūpabhāvena upacayasantatiyo ekato katvā ‘‘tevīsatividha’’nti vuttaṃ.

Cakkhussa viññāṇanti vā cakkhuviññāṇaṃ. Asādhāraṇakāraṇena cāyaṃ niddeso. ‘‘Saṅkhārapaccayā viññāṇa’’nti ettha sabbalokiyavipākaviññāṇassa gahetabbattā ‘‘tebhūmakavipākacittassetaṃ adhivacana’’nti vuttaṃ.

Abhisaṅkharaṇalakkhaṇoti āyūhanasabhāvo. Copanavasenāti viññattisaṃcopanavasena, kāyaviññattiyā samuṭṭhāpanavasenāti attho. Vacanabhedavasenāti vacībheduppādavasena, vacīviññattiyā samuṭṭhāpanavasenāti attho. Evaṃ copanaṃ na bhaveyyāti dassetuṃ ‘‘raho nisīditvā cintentassā’’ti vuttaṃ. Ekūnatiṃsāti ettha abhiññācetanāvinimuttā eva ekūnatiṃsa cetanā veditabbā tassā vipākaviññāṇassa paccayattābhāvato.

Dukkheti ekampi idaṃ bhummavacanaṃ saṃsilesananissayavisayabyāpanavasena attānaṃ bhinditvā viniyogaṃ gacchatīti ‘‘catūhi kāraṇehī’’tiādi vuttaṃ. Ekopi hi vibhattiniddeso anekadhā viniyogaṃ gacchati yathā taddhitatthe uttarapadasamāhāreti. Tanti aññāṇaṃ. Dukkhasaccanti hadayavatthulakkhaṇaṃ dukkhasaccaṃ. Assāti aññāṇassa. Nissayapaccayabhāvenāti purejātanissayabhāvena. Sahajātanissayapaccayabhāvena pana taṃsahajātā phassādayo vattabbā. Ārammaṇapaccayabhāvena dukkhasaccaṃ assa ārammaṇanti yojanā. Dukkhasaccanti upayogaekavacanaṃ . Etanti aññāṇaṃ. Tassāti dukkhasaccassa. ‘‘Paṭicchādetī’’ti ettha vuttaṃ paṭicchādanākāraṃ dassetuṃ ‘‘yāthāvā’’tiādi vuttaṃ. Ñāṇavippayuttacittenapi ekadesena yāthāvato lakkhaṇapaṭivedho hotiyevāti ‘‘yāthāvalakkhaṇapaṭivedhanivāraṇenā’’ti vatvā ‘‘ñāṇapavattiyā cettha appadānenā’’ti vuttanti vadanti. Purimaṃ pana paṭivedhañāṇuppattiyā nisedhakathādassanaṃ, pacchimaṃ anubodhañāṇuppattiyā. Evamettha attho veditabbo. Etthāti dukkhasacce.

Sahajātassa aññāṇassa samudayasaccaṃ vatthu hoti nissayapaccayabhāvatoti vuttaṃ ‘‘vatthuto’’ti. Ārammaṇatoti ārammaṇapaccayabhāvena. Yasmā samudayasaccaṃ aññāṇassa ārammaṇaṃ hoti, tasmā ‘‘dukkhasamudaye aññāṇa’’nti vuttanti attho. Paṭicchādanaṃ dukkhasacce vuttanayameva ekeneva kāraṇena itaresaṃ tiṇṇaṃ asambhavato, kiṃ pana etaṃ ekaṃ kāraṇanti āha ‘‘paṭicchādanato’’ti. Idaṃ vitthārato vibhāvetuṃ ‘‘nirodhapaṭipadānaṃ hī’’tiādi vuttaṃ. Tadārabbhāti taṃ ārabbha taṃ ārammaṇaṃ katvā. Pacchimañhi saccadvayanti nirodho maggo. Tañhi nayagambhīrattā. Duddasanti saṇhasukhumadhammattā sabhāveneva gambhīratāya duddasaṃ duviññeyyaṃ duravaggāhaṃ. Tatthāti purime saccadvaye. Andhabhūtanti andhakārabhūtaṃ. Na pavattati ārammaṇaṃ kātuṃ na visahati. Vacanīyattenāti vācakabhāvena tathā upaṭṭhānato. Sabhāvalakkhaṇassa duddasattāti pīḷanādiāyūhanādivasena ‘‘idaṃ dukkhaṃ, ayaṃ samudayo’’ti (ma. ni. 484; 

我来为您直译这段巴利文：
由于已经这样来到，包含了心所依处，以生色的方式将积集和相续合为一体，所以说是"二十三种"。
眼之识即是眼识。这是以不共因的解释。在"缘于行而有识"中，由于应该包含一切世间果报识，所以说"这是三界果报心的同义语"。
造作相是努力的自性。以动摇的方式即是以表识的摇动方式，意思是以身表的生起方式。以语言区别的方式即是以语言差别的生起方式，意思是以语表的生起方式。为了显示这样的动摇不会发生，所以说"独自坐着思维的人"。二十九即是在这里应当了知除去神通思之外的二十九种思，因为它不是果报识的缘。
在苦中，这一处格词因为联结、依止、范围、遍满等方式而分开自身的运用，所以说"以四种原因"等。因为即使是一个语尾变化的说明也会有多种运用，就像在从属复合词的意义中那样。那即是无知。苦谛即是以心所依处为相的苦谛。它的即是无知的。以依止缘的方式即是以前生依止的方式。但是以俱生依止缘的方式则应说与它俱生的触等。以所缘缘的方式，苦谛是它的所缘，这是结构。苦谛是宾格单数。这即是无知。它的即是苦谛的。为了显示在"覆藏"中所说的覆藏方式，所以说"如实"等。即使是离开智的心也能部分地如实通达相，所以说"以遮止如实相的通达"之后又说"这里是以不给予智的生起"。但是前者是显示遮止证悟智的生起的说明，后者是显示随觉智的生起。这样应当了知这里的意义。这里即是在苦谛中。
由于俱生的无知对于集谛成为所依而有依止缘的关系，所以说"从所依"。从所缘即是以所缘缘的方式。因为集谛成为无知的所缘，所以说"对于苦之集的无知"，这是意思。覆藏是如在苦谛中所说的方式，因为其他三种原因不可能只由一个原因，那么这一个原因是什么呢？为了回答这点而说"从覆藏"。为了详细解释这点而说"因为对于灭和道"等。缘于它即是缘于它而作为所缘。后二谛即是灭和道。因为它以道理深奥。难见即是因为法性微细精妙而本性即是深奥，所以难见难知难以领悟。在那里即是在前二谛中。成为盲暗即是成为黑暗。不生起即是不能作为所缘。以可说性即是以能说的状态而如此显现。因为自性相难见即是以逼迫等、努力等的方式"这是苦，这是集"。

3.104) yāthāvato sabhāvalakkhaṇassa duddasattā duviññeyyattā purimadvayaṃ gambhīraṃ. Tatthāti purimasmiṃ saccadvaye. Vipallāsaggāhavasena pavattatīti subhādiviparītaggāhānaṃ paccayabhāvavasena aññāṇaṃ pavattati.

Idāni ‘‘dukkhe aññāṇa’’ntiādīsu pakārantarenapi atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha dukkheti ettāvatāti ‘‘aññāṇanti vuccamānāya avijjāya dukkhe’’ti ettakena. Saṅgahatoti samodhānato. Kiccatoti asampaṭivedhakiccato. Aññāṇamivāti visayasabhāvaṃ yāthāvato paṭivijjhituṃ appadānakiccamiva. ‘‘Dukkhe’’tiādinā tattha avijjā pavattati, visesato niddiṭṭhaṃ hotīti katvā sabbattheva tathā avisiṭṭhasabhāvadassanaṃ idanti dassetuṃ ‘‘avisesato panā’’tiādi vuttaṃ.

Khaṇikanirodhassa idha anadhippetattā ayujjamānattā virāgaggahaṇato ca avijjādīnaṃ paṭipakkhavasena paṭibāhanaṃ idha ‘‘nirodho’’ti adhippeto, so ca nesaṃ sabbaso anuppajjanamevāti āha ‘‘nirodho hotīti anuppādo hotī’’ti. ‘‘Avijjā nirujjhati etthāti avijjānirodho, saṅkhārā nirujjhanti etthāti saṅkhāranirodho’’ti evaṃ sabbehi etehi nirodhapadehi nibbānassa desitattā daṭṭhabbā. Tenāha ‘‘nibbānaṃ hī’’tiādi. Vaṭṭavivaṭṭanti vaṭṭañca vivaṭṭañca. ‘‘Dvādasahī’’ti idaṃ paccekaṃ yojetabbaṃ ‘‘anulomato dvādasahi padehi vaṭṭaṃ, paṭilomato dvādasahi vivaṭṭaṃ idha dassita’’nti.

Vibhaṅgasuttavaṇṇanā niṭṭhitā.

3. Paṭipadāsuttavaṇṇanā



我来为您直译这段巴利文：
由于如实的自性相难见难知，所以前二谛是深奥的。在那里即是在前二谛中。以颠倒执取的方式运作即是无知以净等颠倒执取的缘的方式而运作。
现在为了以其他方式来显示"对苦的无知"等的意义，所以说"又"等。其中"在苦中"到此为止即是"被称为无明的对苦的无知"到此为止。从摄集即是从统合。从作用即是从不通达的作用。如无知即是如同不能给予如实通达境界自性的作用。因为以"在苦"等而无明在那里运作，成为特别地指出，所以为了显示在一切处都如此看见无差别的自性，而说"但是无差别地"等。
由于这里不意指刹那灭，因为不合理，也因为取"离贪"的说法，所以这里意指以对治方式遮止无明等的"灭"，而它即是使它们完全不生起，因此说"灭即是不生起"。"无明灭于此处为无明灭，诸行灭于此处为诸行灭"，应当如此看见由这一切灭句所显示的涅槃。因此说"因为涅槃"等。轮回与解脱即是轮回和解脱。"以十二"这应当各别结合为"以顺序的十二句显示轮回，以逆序的十二句显示解脱"。
分别经注释结束。
3. 道迹经注释

3. Micchā paṭipajjati etāyāti micchāpaṭipadā, vaṭṭagāmimaggo dukkhāvahattā. Taṃ micchāpaṭipadaṃ. Tenāha ‘‘aniyyānikapaṭipadā’’ti. So puññābhisaṅkhāro kathaṃ micchāpaṭipadā hotīti? Sampattibhave sukhāvahova hotīti adhippāyo. Vaṭṭasīsattāti vaṭṭapakkhiyānaṃ uttamaṅgabhāvato. Antamasoti ukkaṃsapariyantaṃ sandhāya vadati avakaṃsapariyantato. ‘‘Idaṃ me puññaṃ nibbānādhigamāya paccayo hotū’’ti evaṃ nibbānaṃ patthetvā pavattitaṃ. Paṇṇamuṭṭhidānamattanti sākapaṇṇamuṭṭhidānamattaṃ. Appatvāti antogadhahetu esa niddeso, apāpetvāti attho. Yadaggena vā paṭipajjanato arahattaṃ pattoti vuccati, tadaggena tadāvahā paṭipadāpi pattāti vuccatīti ‘‘appatvā’’ti vuttaṃ. Anulomavasenāti anulomapaṭiccasamuppādavasena. Paṭilomavasenāti etthāpi eseva nayo. Paṭipadā pucchitāti etena paṭipadā desetuṃ āraddhāti ayampi attho saṅgahito yathāraddhassa atthassa kathetukamyatāpucchāya idhāgatattā. Anulomapaṭiccasamuppādadesanāyampettha byatirekamukhena avijjādinirodhā pana vijjāya sati hoti saṅkhārānaṃ asambhavoti vuttaṃ ‘‘nibbānaṃ bhājita’’nti. Sarūpena pana tāya vaṭṭameva pakāsitaṃ. Vakkhati hi pariyosāne ‘‘vaṭṭavivaṭṭameva kathita’’nti. Niyyātaneti nigamane. Phalenāti pattabbaphalena paṭipadāya sampāpakahetuno dassitattā. Yathā hi tividho hetu ñāpako, nibbattako, sampāpakoti, evaṃ tividhaṃ phalaṃ ñāpetabbaṃ, nibbattetabbaṃ, sampāpetabbanti. Tasmā pattabbaphalena nibbānena taṃsampāpakahetubhūtāya paṭipadāya dassitattāti attho. Tenāha ‘‘phalena hetthā’’tiādi. Ayaṃ vuccatīti evaṃ nibbānaphalā ayaṃ ‘‘sammāpaṭipadā’’ti vuccati. Asesavirāgā asesanirodhāti samucchedappahānavasena avijjāya asesavirajjanato asesanirujjhanato ca. Padadvayenapi anuppādanirodhameva vadati. Tañhi nibbānaṃ. Dutiyavikappe ayaṃ ettha adhippāyo – yena maggena karaṇabhūtena asesanirodho hoti, avijjāya asesanirodho yaṃ āgamma hoti, taṃ maggaṃ dassetunti. Evañhi satīti evaṃ padabhājanassa nibbānassa padatthe sati. Sānubhāvā paṭipadā vibhattā hotīti avijjāya asesanirodhahetupaṭipadā tattha sātisayasāmatthiyasamāyogato sānubhāvā vibhattā hoti. Micchāpaṭipadāgahaṇenettha vaṭṭassapi vibhattattā vuttaṃ ‘‘vaṭṭavivaṭṭameva kathita’’nti.

Paṭipadāsuttavaṇṇanā niṭṭhitā.

4. Vipassīsuttavaṇṇanā



我来为您直译这段巴利文：
以此邪行为邪道，轮回之道因为带来苦。那邪道。因此说"非出离道"。那功德行如何成为邪道呢？意思是只在有福的生存中带来乐。因为是轮回的首要即是因为是轮回分的最上部分。最极即是就最上限而说，区别于最下限。"愿我这功德成为证得涅槃的因缘"，如此希求涅槃而行持。仅施一把叶即是仅施一把蔬菜叶。未达即是这是包含因的说明，意思是未使达到。或者就如说从开始修行而达阿罗汉，如是说从开始修行引生那个的道也是达到，所以说"未达"。以顺序即是以顺序缘起的方式。以逆序在这里也是同样的道理。问道即是由此也包含了开始宣说道的意思，因为这里出现了想要说明所开始的义的询问。在顺序缘起的教说中，也是通过相违的方式说明无明等灭时，有明则诸行不生起，所以说"分配涅槃"。但是以自相则由此显示轮回。因为将在结尾说"只说轮回与解脱"。在归结即是在总结。以果即是因为显示以应证得之果作为道的引导因。就像因有三种：能知因、能生因、能引导因，如是果也有三种：应知果、应生果、应达果。所以意思是因为以应达果涅槃显示作为引导因的道。因此说"以下以果"等。这被称为即是这样以涅槃为果的被称为"正道"。由于完全离贪、完全灭尽即是因为以断除断的方式完全离贪于无明、完全灭尽无明。以这两个词都是说不再生起的灭，那即是涅槃。在第二种解释中，这里的意思是 - 显示以什么道为工具而有完全灭尽，以什么道而有无明的完全灭尽。因为如此即是当词的解释是涅槃的词义时。具有效力的道被分别即是无明完全灭尽的因道，因为在那里具有殊胜的能力的结合，所以成为具有效力的被分别。这里因为以说邪道而也分别了轮回，所以说"只说轮回与解脱"。
道迹经注释结束。
4. 毗婆尸经注释

4.Vipphandantīti nimisanavasena. Animisehīti vigatanimisehi ummīlanteheva. Tena vuttaṃ mahāpadāne. Etthāti etasmiṃ ‘‘vipassī’’ti pade, etasmiṃ vā ‘‘animisehī’’tiādike yathāgate suttante.

Mahāpurisassa animisalocanato ‘‘vipassī’’ti samaññāpaṭilābhassa kāraṇaṃ vuttaṃ, taṃ akāraṇaṃ aññesampi mahāsattānaṃ carimabhave animisalocanattāti codanaṃ sandhāya ‘‘ettha cā’’tiādiṃ vatvā tato pana aññameva kāraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Palāḷayamānassāti tosentassa. Anādare cetaṃ sāmivacanaṃ. Aṭṭassāti atthassa.

Puññussayasaṅkhāto bhago assa atisayena atthīti bhagavāti ‘‘bhāgyasampannassā’’ti vuttaṃ. Sammāti sammadeva yāthāvato, ñāyena kāraṇenāti vuttaṃ hotīti āha ‘‘nayena hetunā’’ti. Saṃ-saddo ‘‘sāma’’nti iminā samānatthoti āha ‘‘sāmaṃ paccattapurisakārenā’’ti, sayambhuñāṇenāti attho. Sammā, sāmaṃ bujjhi etenāti sambodho vuccati maggañāṇaṃ, ‘‘bujjhati etenā’’ti katvā idha sabbaññutaññāṇassapi saṅgaho. Bodhimā satto bodhisatto, purimapade uttarapadalopo yathā ‘‘sākapatthavo’’ti. Bujjhanakasattoti ettha mahābodhiyānapaṭipadāya bujjhatīti bodhi ca so sattavisesayogato satto cāti bodhisatto. Patthayamāno pavattatīti ‘‘kudāssu nāma mahantaṃ bodhiṃ pāpuṇissāmī’’ti sañjātacchando paṭipajjati. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutupapātāpi maraṇajātiyo, ‘‘jāyati mīyatī’’ti pana vatvā ‘‘cavati upapajjatī’’ti vacanaṃ na ekabhavapariyāpannānaṃ tesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha ‘‘idaṃ…pe… vutta’’nti. Tassa nissaraṇanti tassa jarāmaraṇassa nissaraṇanti vuccati. Yasmā mahāsatto jiṇṇabyādhimate disvā pabbajito, tasmāssa jarāmaraṇameva ādito upaṭṭhāsi.

Upāyamanasikārenāti upāyena vidhinā ñāyena manasikārena pathena manasikārassa pavattanato. Samāyogo ahosīti yāthāvato paṭivijjhanavasena samāgamo ahosi. Yoniso manasikārāti hetumhi nissakkavacananti tassa ‘‘yoniso manasikārenā’’ti hetumhi karaṇavacanena āha. Jātiyā kho sati jarāmaraṇanti ‘‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa’’nti jarāmaraṇe kāraṇaṃ pariggaṇhantassa bodhisattassa ‘‘yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa’’nti evaṃ abyabhicārajātikāraṇapariggaṇhanena ‘‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajji, tāya uppajjantiyā cassa abhisamayo paṭivedho ahosīti attho.


我来为您直译这段巴利文：
闪动即是以眨眼的方式。不眨即是远离眨动而只是睁开。因此在大本经中这样说。这里即是在这个"毗婆尸"词中，或者在这个已经出现的"不眨"等经文中。
说明了大人不眨眼而得"毗婆尸"这个名称的原因，针对"这不是原因，因为其他大士在最后生也有不眨眼"这样的质疑，所以说"在这里"等，之后为了显示另一个原因而说"又"等。令欢喜即是使满意。这是表示不注意的所有格。义即是意义。
因为他特别具有称为福德积集的祥瑞，所以称为世尊，因此说"具足祥瑞"。正确即是完全如实，意思是说以道理因缘，所以说"以理由因缘"。sam-音与"自己"同义，所以说"以自己个人的作为"，意思是以自觉智。以此正确地、自己觉悟，所以称为正觉，说的是道智，因为说"以此觉悟"，这里也包含一切智。觉悟的有情为菩萨，前词后词省略如"释迦族"。将觉悟的有情，这里以大菩提道而觉悟为觉，他因为与特殊有情相应为有情，所以是菩萨。希求而行即是生起"何时才能达到大觉悟"的意愿而修行。苦即是以生等为根本的苦。虽然死生也是死亡和出生，但是说了"生死"之后又说"死生"，并不是取同一生有中的它们，而是显示取不同生有中的它们合在一起，所以说"这...等...说"。它的出离即是说那个老死的出离。因为大士看见衰老病患者而出家，所以老死首先现起于他。
以方便作意即是因为以方便、方法、道理而作意以道路而运作。有会遇即是以如实通达的方式而有相会。从如理作意即是说从因的离格，以"以如理作意"的因的具格来说。有生则有老死即是"什么存在时有老死，以什么为缘有老死"，当菩萨观察老死的原因时，以"当什么存在时什么存在，不存在时不存在，那是它的原因"这样观察不相违的生的原因，"有生则有老死，缘生有老死"，生起了观察老死原因的智慧，当它生起时他有了现观通达，这是意思。


Itīti vuttappakāraparāmasanaṃ. Hīti nipātamattaṃ. Idanti yathāvuttassa vaṭṭassa paccakkhato gahaṇaṃ. Tenāha ‘‘evamida’’nti. Idha avijjāya samudayassa āgatattā ‘‘ekādasasu ṭhānesū’’ti vuttaṃ. Samudayaṃ sampiṇḍetvāti saṅkhārādīnaṃ samudayaṃ ekajjhaṃ gahetvā. Anekavārañhi samudayadassanavasena ñāṇassa pavattattā ‘‘samudayo samudayo’’ti āmeḍitavacanaṃ. Atha vā ‘‘evaṃ samudayo hotī’’ti idaṃ na kevalaṃ nibbattidassanaparaṃ, atha kho paṭiccasamuppādasaddo viya paṭiccasamuppādamukhena idha samudayasaddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo ca yāvanto idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto ‘‘samudayo samudayo’’ti avoca. Tenāha ‘‘avijjāpaccayā saṅkhārānaṃ samudayo hotī’’ti. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvo cakkhu. Ñātaṭṭhenāti ñātabhāvena. Pajānanaṭṭhenāti ‘‘avijjāsaṅkhārāditaṃtaṃpaccayadhammapavattiyā etassa dukkhakkhandhassa samudayo’’ti pakārato vā jānanaṭṭhena. Paṭivedhanaṭṭhenāti ‘‘ayaṃ avijjādi paccayadhammo imassa saṅkhārādikassa paccayabhāvato samudayo’’ti paṭivijjhanaṭṭhena. Obhāsanaṭṭhenāti samudayabhāvapaṭicchādakassa mohandhakārassa kilesandhakārassa vidhamanavasena avabhāsanavasena. Taṃ panetaṃ ‘‘cakkhu’’ntiādinā vuttaṃ ñāṇaṃ. Nirodhavāreti paṭilomavāre. So hi ‘‘kissa nirodhā jarāmaraṇanirodho’’ti nirodhakittanavasena āgato.

Vipassīsuttavaṇṇanā niṭṭhitā.

5-10. Sikhīsuttādivaṇṇanā

5-10.Naevaṃ yojetvāti ‘‘sikhissapī’’tiādinā samuccayavasena evaṃ na yojetvā. Kasmātiādinā tattha kāraṇaṃ vadati. Ekāsane adesitattāti vuttamevatthaṃ pākaṭaṃ kātuṃ ‘‘nānāṭhānesu hī’’tiādi vuttaṃ. Yadipi tāni visuṃ visuṃ vuttabhāvena desitāni, atthavaṇṇanā pana ekasadisā tadatthassa abhinnattā. ‘‘Buddhā jātā’’ti na añño ācikkhatīti yojanā. Na hi mahābodhisattānaṃ pacchimabhave paropadesena payojanaṃ atthi. Gatamaggenevāti paṭipattigamanena gatamaggeneva pacchimamahābodhisattā gacchanti, ayamettha dhammatā. Gacchantīti catūsu satipaṭṭhānesu patiṭṭhitacittā satta bojjhaṅge yāthāvato bhāvetvā sammāsambodhiyā abhisambujjhanavasena pavattantīti attho. Yathā pana tesaṃ paṭhamavipassanābhiniveso hoti, taṃ dassetuṃ ‘‘sabbabodhisattā hī’’tiādi vuttaṃ. Buddhabhāvānaṃ vipassanā, buddhatthāya vā vipassanā buddhavipassanā.

Sikhīsuttādivaṇṇanā niṭṭhitā.

Buddhavaggavaṇṇanā niṭṭhitā.

2. Āhāravaggo

1. Āhārasuttavaṇṇanā



我来为您直译这段巴利文：
如是即是指前面所说的方式。所以即是助词而已。这即是亲自把握前面所说的轮回。因此说"如是这"。因为这里出现了无明的集，所以说"在十一处"。摄集集即是把行等的集合在一起。因为智多次以见集的方式运作，所以重复说"集、集"。或者"如是有集"这不仅仅是显示生起，而且就像缘起词通过缘起一样，这里集词通过生起说明缘的状态。识等以及这里所说的一切缘法，以共相的方式想要遍满而取，所以说"集、集"。因此说"缘无明有行的集"。以见的意义为眼即是亲见集的状态为眼。以已知的意义即是以已知的状态。以了知的意义即是以"由无明、行等各各缘法的运作而有这苦蕴的集"这样的方式了知的意义，或者以了知的意义。以通达的意义即是以"这无明等缘法因为是行等的缘的状态而为集"这样通达的意义。以照明的意义即是以破除遮蔽集的状态的痴暗、烦恼暗的方式而照明的方式。而这是以"眼"等所说的智。在灭品即是在逆序品。因为它以"什么灭则老死灭"这样宣说灭的方式而来。
毗婆尸经注释结束。
5-10. 尸弃经等注释
5-10. 不如此结合即是不以"尸弃也"等的集合方式如此结合。以"为什么"等说明那里的原因。为了使已说的义明显而说"因为在不同处"等。虽然那些以各自分别说的方式而说，但是义释相同因为那义无差别。"佛已出生"，不是别人告知，这是结构。因为大菩萨们在最后生中不需要他人的教导。只是走在已走过的道路上即是后来的大菩萨们以修行的进行而走在已走过的道路上，这是这里的法性。行即是意思是安住心于四念处，如实修习七觉支，以证正等觉的方式而行。为了显示他们如何开始观察，所以说"因为一切菩萨"等。佛的观或者为了成佛的观为佛观。
尸弃经等注释结束。
佛品注释结束。
2. 食品
1. 食经注释

11.Āharantīti ānenti uppādenti, upatthambhentīti attho. Nibbattāti pasutā. Bhūtā nāma yasmā tato paṭṭhāya loke jātavohāro paṭisandhiggahaṇato pana paṭṭhāya yāva mātukucchito nikkhanto, tāva sambhavesino, esa tāva gabbhaseyyakesu bhūtasambhavesivibhāgo, itaresu pana paṭhamacittādivasena vutto. Sambhava-saddo cettha gabbhaseyyakānaṃ vasena pasūtipariyāyo, itaresaṃ vasena uppattipariyāyo. Paṭhamacittapaṭhamairiyāpathakkhaṇesu hi te sambhavaṃ uppattiṃ esanti upagacchanti nāma, na tāva bhūtā upapattiyā na suppatiṭṭhitattā, bhūtā eva sabbaso bhavesanāya samucchinnattā. Na puna bhavissantīti avadhāraṇena nivattitamatthaṃ dasseti. Yo ca ‘‘kālaghaso bhūto’’tiādīsu bhūta-saddassa khīṇāsavavācitā daṭṭhabbā. Vā-saddo cettha sampiṇḍanattho ‘‘agginā vā udakena vā’’tiādīsu viya.

Yathāsakaṃ paccayabhāvena attabhāvassa paṭhapanamevettha āhārehi kātabbaanuggaho hotīti adhippāyenāha ‘‘vacanabhedo…pe… eko yevā’’ti. Sattassa uppannadhammānanti sattassa santāne uppannadhammānaṃ. Yathā ‘‘vassasataṃ tiṭṭhatī’’ti vutte anuppabandhavasena pavattatīti vuttaṃ hoti, evaṃ ṭhitiyāti anuppabandhavasena pavattiyāti attho, sā pana avicchedoti āha ‘‘avicchedāyā’’ti. Anuppabandhadhammuppattiyā sattasantāno anuggahito nāma hotīti āha ‘‘anuppannānaṃ uppādāyā’’ti. Etānīti ṭhitianuggahapadāni. Ubhayattha daṭṭhabbāni na yathāsambandhato.

Vatthugatā ojā vatthu viya tena saddhiṃ ajjhoharitabbataṃ gacchatīti vuttaṃ ‘‘ajjhoharitabbako āhāro’’ti, nibbattitaojaṃ pana sandhāya ‘‘kabaḷīkāro āhāro ojaṭṭhamakarūpāni āharatī’’ti vakkhati. Oḷārikatā appojatāya na vatthuno thūlatāya kathinatāya vā, tasmā yasmiṃ vatthusmiṃ parittā ojā hoti, taṃ oḷārikaṃ. Sappādayo dukkhuppādakatāya oḷārikā veditabbā. Visāṇādīnaṃ tivassachaḍḍitānaṃ pūtibhūtattā mudukatāti vadanti. Taracchakheḷatemitatāya pana tathābhūtānaṃ tesaṃ mudukatā. Dhammasabhāvo hesa. Sasānaṃ āhāro sukhumo taruṇatiṇasassakhādanato. Sakuṇānaṃ āhāro sukhumo tiṇabījādikhādanato. Paccantavāsīnaṃ āhāro sukhumo māsamuggakurādibhojanattā. Tesanti paranimmitavasavattīnaṃ. Sukhumotvevāti na kiñci upādāya, atha kho sukhumoicceva niṭṭhaṃ patto tato paramasukhumassa abhāvato.

Vatthuvasena panettha āhārassa oḷārikasukhumatā vuttā, sā cassa appojamahojatāhi veditabbāti dassetuṃ ‘‘ettha cā’’tiādimāha. Parissayanti khudāvasena uppannaṃ vihiṃsaṃ sarīradarathaṃ. Vinodetīti vatthu tassa vinodanamattaṃ karoti. Na pana sakkoti pāletunti sarīraṃ yāpetuṃ nappahoti nirojattā. Na sakkoti parissayaṃ vinodetuṃ āmāsayassa apūraṇato.


我来为您直译这段巴利文：
运来即是带来生起，意思是支持。已生即是已产生。所谓已生是因为从那时起在世间有生的习惯说法，但从结生开始直到从母胎出来之前，都是求生者，这是胎生者中已生和求生者的区分，而其他的则是根据初心等来说的。而这里生字对于胎生者是生产的同义词，对其他的则是生起的同义词。因为在初心初威仪的刹那，他们寻求生起即是趋向，还未成为已生因为投生尚未善立，已完全断除求有所以成为已生。不再有即是以决定而显示已遮遣的义。应当看见如"已成为时间所吞噬"等中已生词表示漏尽者。这里或字是总括义，如"以火或以水"等中一样。
以各自缘的状态建立自体，这里即是由食所作的辅助，带着这个意思而说"语言差别...等...只是一个"。已生法的有情即是在有情相续中已生的诸法。就像说"住立百年"是说以相续的方式运作，如是住立即是意思是以相续的方式运作，而那是不断，所以说"为不断"。以相续法生起而有情相续被辅助，所以说"为未生者生起"。这些即是住立和辅助词。在两处都应当看见而不是根据关联。
物质中的滋养如同物质一样应当被咽下，所以说"应咽下的食"，但是关于已生的滋养将说"段食带来八种滋养色"。粗是因为少滋养而不是因为物质的粗大或坚硬，所以在任何物质中滋养少的，那就是粗。酥等应当理解因为引生苦而粗。说被弃置三年的角等因为腐烂而柔软。但是因为被豺狗唾液浸润而成为如此的它们柔软。这是法的自性。兔子的食细因为吃嫩草。鸟的食细因为吃草种等。边地居民的食细因为吃豆子绿豆等食物。他们的即是他化自在天的。只是细即是不是相对什么，而是只是达到细的决定，因为没有比那更细的。
但是这里是根据物质而说食的粗细，应当理解那是以少滋养多滋养来说，为了显示这点而说"这里"等。危难即是因饥饿而生起的伤害身体的热恼。除去即是物质只作除去它。但不能保护即是因为无滋养而不能维持身体。不能除去危难因为不能填满胃。


Chabbidhopīti iminā kassaci phassassa anavasesitabbatamāha. Desanakkamenevettha phassādīnaṃ dutiyāditā, na aññena kāraṇenāti āha ‘‘desanānayo eva cesā’’tiādi. Manaso sañcetanā na sattassāti dassanatthaṃ manogahaṇaṃ yathā ‘‘cittassa ṭhiti, cetovimutti cā’’ti āha ‘‘manosañcetanāti cetanāvā’’ti. Cittanti yaṃ kiñci cittameva. Ekarāsiṃ katvāti ekajjhaṃ gahetvā vibhāgaṃ akatvā, sāmaññena gahitāti attho. Tattha labbhamānaṃ upādiṇṇakādivibhāgaṃ dassetuṃ ‘‘kabaḷīkāro āhāro’’tiādi vuttaṃ. Āhāratthaṃ na sādhentīti tādisassa āhārassa anāharaṇato. Tadāpīti bhijjitvā vigatakālepi. Upādiṇṇakāhāroti vuccantīti keci. Idaṃ pana ācariyānaṃ na ruccati tadā upādiṇṇakarūpasseva abhāvato. Paṭisandhicitteneva sahajātāti lakkhaṇavacanametaṃ, sabbāyapi kammajarūpapariyāpannāya ojāya atthibhāvassa avicchedappavattisambhavadassanattho. Sattamāti uppannadivasato paṭṭhāya yāva sattamadivasāpi. Rūpasantatiṃ pāleti paveṇighaṭanavasena. Ayamevāti kammajaojā. Kammajaojaṃ pana paṭicca uppannaojā akammajattā anupādiṇṇaāhārotveva veditabbo. Anupādiṇṇakā phassādayo veditabbāti ānetvā sambandho. Lokuttarā phassādayo kathanti āha ‘‘lokuttarā pana ruḷhīvasena kathitā’’ti. Yasmā tesaṃ kusalānaṃ upetapariyāyo natthi, tasmā vipākānaṃ upādiṇṇapariyāyo natthevāti anupādiṇṇapariyāyopi ruḷhīvasena vuttoti veditabbo.

Pubbe ‘‘āhārāti paccayā’’ti vuttattā yadi paccayaṭṭho āhāraṭṭhotiādinā codeti, atha kasmā ime eva cattāro vuttāti atha kasmā cattārova vuttā. Ime eva ca vuttāti yojanā. Visesappaccayattāti etena yathā aññe paccayadhammā attano paccayuppannassa paccayāva honti, ime pana tathā ca hoti aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā ‘‘āhārāti vuttā’’ti imamatthaṃ dasseti. Idāni taṃ atirekapaccayataṃ dassetuṃ ‘‘visesapaccayo hī’’tiādi vuttaṃ. Visesappaccayo rūpakāyassa kabaḷīkāro āhāro upathambhakabhāvato. Tenāha aṭṭhakathāyaṃ ‘‘rūpārūpānaṃ upathambhakattena upakārakā cattāro āhārā āhārapaccayo’’ti (visuddhi. 2.608; paṭṭhā. aṭṭha. paccayuddesavaṇṇanā). Upathambhakattañhi satīpi janakatte arūpīnaṃ āhārānaṃ āhārajarūpasamuṭṭhānakarūpāhārassa ca hoti, asati pana upathambhakatte āhārānaṃ janakattaṃ natthīti upathambhakattaṃ padhānaṃ. Janayamānopi hi āhāro avicchedavasena upathambhayamāno eva janetīti upathambhakabhāvo eva āhārabhāvo. Vedanāya phasso visesapaccayo. ‘‘Phassapaccayā vedanā’’ti hi vuttaṃ. ‘‘Saṅkhārapaccayā viññāṇa’’nti vacanato viññāṇassa manosañcetanā. ‘‘Cetanā tividhaṃ bhavaṃ janetī’’ti hi vuttaṃ. ‘‘Viññāṇapaccayā nāmarūpa’’nti pana vacanato nāmarūpassa viññāṇaṃ visesapaccayo. Na hi okkantaviññāṇābhāve nāmarūpassa atthi sambhavo. Yathāha ‘‘viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā’’tiādi (dī. ni. 

我来为您直译这段巴利文：
六种也即是以此说明任何触都不应遗漏。这里触等的第二等只是根据教说的顺序，不是由其他原因，所以说"这只是教说的方式"等。为了显示是意的思，不是有情的，所以取意字，如"心的住立和心解脱"，所以说"意思即是思"。心即是任何心。合为一堆即是一起取而不分别，意思是以共相而取。为了显示在那里所得的所执取等区分，所以说"段食"等。不成就食的作用即是因为不带来那样的食。那时也即是在破坏消失时也。某些人说称为所执取食。但这不是阿阇黎们所赞同的，因为那时完全没有所执取色。与结生心俱生即是这是相的说明，是为了显示一切业生色所含的滋养都有存在和不断运作的可能。七天即是从生起的日子开始直到第七天。维持色相续以相续连接的方式。这即是业生滋养。但是缘于业生滋养而生起的滋养因为非业生而应当理解只是非所执取食。应当理解为非所执取的触等，这是连接。出世间的触等如何说呢？说"出世间则是根据习用而说的"。因为那些善法没有已得的同义词，所以果报没有所执取的同义词，应当理解非所执取的同义词也是根据习用而说的。
因为前面说"食即是缘"，如果以"缘义是食义"等质疑，那么为什么只说这四种呢？为什么只说四种，而且只说这些？这是结构。因为是特殊缘即是以此显示这个意思："就像其他缘法只是它们的缘生法的缘，而这些既如此也不如此"，虽然缘的状态相同但是成为额外的缘，所以说"称为食"。现在为了显示那额外的缘性而说"因为特殊缘"等。段食是色身的特殊缘因为是支持的状态。因此在注释中说"四种食以支持色和非色而成为食缘"。因为支持的状态即使在生起的状态也属于非色食和生滋养色的段食，但是没有支持的状态则食不会有生起的状态，所以支持的状态是主要的。因为即使是生起的食也是以不断的方式支持而生起，所以支持的状态就是食的状态。触是受的特殊缘。因为说"缘触有受"。因为说"缘行有识"，所以意思是识的。因为说"思生起三有"。但是因为说"缘识有名色"，所以识是名色的特殊缘。因为没有入胎识就不可能有名色的生起。如说"阿难，如果识不入母胎，名色会在母胎中结集吗？"等。

2.115). Vuttamevatthaṃ suttena sādhetuṃ ‘‘yathāhā’’tiādi vuttaṃ.

Evaṃ yadipi paccayattho āhārattho, visesapaccayattā pana imeva āhārāti vuttāti taṃ nesaṃ visesapaccayataṃ avibhāgato dassetvā idāni vibhāgato dassetuṃ ‘‘ko panetthā’’tiādi āraddhaṃ. Mukhe ṭhapitamatto eva asaṅkhādito, tattakenāpi abbhantarassa āhārassa paccayo hoti eva. Tenāha ‘‘aṭṭha rūpāni samuṭṭhāpetī’’ti. Sukhavedanāya hito sukhavedanīyo. Sabbathāpīti cakkhusamphassādivasena. Yattakā phassassa pakārabhedā, tesaṃ vasena sabbappakāropi phassāhāro yathārahaṃ tisso vedanā āharati, anāhārako natthi.

Sabbathāpīti idhāpi phassāhāre vuttanayānusārena attho veditabbo. Tisantativasenāti kāyadasakaṃ bhāvadasakaṃ vatthudasakanti tividhasantativasena. Sahajātādipaccayanayenāti sahajātādipaccayavidhinā. Paṭisandhiviññāṇañhi attanā sahajātanāmassa sahajātaaññamaññavipākindriyasampayuttaatthiavigatapaccayehi paccayo hontoyeva āhārapaccayatāya taṃ āhāreti vuttaṃ, sahajātarūpesu pana vatthuno sampayuttapaccayaṃ ṭhapetvā vippayuttapaccayena, sesarūpānaṃ aññamaññapaccayañca ṭhapetvā itaresaṃ paccayānaṃ vasena yojanā kātabbā. Tānīti napuṃsakaniddeso anapuṃsakānampi napuṃsakehi saha vacanato. Sāsavakusalākusalacetanāva vuttā visesapaccayabhāvadassanaṃ hetanti, tenāha ‘‘avisesena panā’’tiādi. Paṭisandhiviññāṇameva vuttanti etthāpi eseva nayo. Yathā tassa tassa phalassa visesato paccayatāya etesaṃ āhārattho, evaṃ avisesatopīti dassetuṃ ‘‘avisesenā’’tiādi vuttaṃ. Tattha taṃsampayuttataṃsamuṭṭhānadhammānanti tehi phassādīhi sampayuttadhammānañceva taṃsamuṭṭhānarūpadhammānañca. Tattha sampayuttaggahaṇaṃ yathārahato daṭṭhabbaṃ, samuṭṭhānaggahaṇaṃ pana avisesato.

Upatthambhento āhārakiccaṃ sādhetīti upatthambhento eva rūpaṃ samuṭṭhāpeti, ojaṭṭhamakasamuṭṭhāpaneneva panassa upathambhanakiccasiddhi. Phusantoyevāti phusanakiccaṃ karonto eva. Āyūhamānāvāti cetayamānā eva abhisandahantī eva. Vijānantamevāti upapattiparikappanavasena vijānantameva āhārakiccaṃ sādhetīti yojanā. Sabbattha āhārakiccasādhanañca tesaṃ vedanādiuppattihetutāya attabhāvassa pavattanameva. Kāyaṭṭhapanenāti kasmā vuttaṃ, nanu kammajādirūpaṃ kammādināva pavattatīti codanaṃ sandhāyāha ‘‘kammajanitopī’’tiādi.


我来为您直译这段巴利文：
为了以经证实已说的义而说"如说"等。
如是虽然缘义是食义，但是因为是特殊缘所以说只有这些是食，这样显示了它们无区分的特殊缘性之后，现在为了显示有区分的，所以开始说"但是这里什么"等。仅仅放在口中未咀嚼等，即使只有那么多也一定是内部食物的缘。因此说"引生八种色"。适合乐受的是乐受。一切方式即是以眼触等的方式。触食有多少种差别，根据它们的一切种类的触食都适当地带来三受，没有不带来的。
一切方式即是这里也应当根据触食所说的方式来理解义。以三相续的方式即是以身十法、性十法、所依十法这三种相续的方式。以俱生等缘的方式即是以俱生等缘的规则。因为结生识以俱生、相互、异熟、根、相应、有、不离去等缘作为缘，而且以食缘的方式带来它，这样说，但是在俱生色中对所依除去相应缘而以不相应缘，对其他色除去相互缘而依其他诸缘来结合。它们即是使用中性词因为非中性的也与中性一起说。只说有漏善不善思是为了显示特殊缘的状态，所以说"但是无差别"等。只说结生识，这里也是同样的道理。为了显示就像它们因为是各各果的特殊缘而有食义，同样也无差别，所以说"无差别"等。其中与它们相应和由它们所生的诸法即是与那些触等相应的诸法和由它们所生的色法。其中相应的理解应当根据适当，但是所生的理解则是无差别。
支持而成就食的作用即是支持而生起色，而它以生起八种滋养而成就支持的作用。只是触即是只是作触的作用。只是思即是只是思考只是结合。只是了知即是以投生构思的方式只是了知而成就食的作用，这是结构。在一切处成就食的作用即是因为它们是受等生起的因而只是维持自体的运作。为什么说"以建立身"，难道不是业生等色由业等而运作吗？针对这个质疑而说"虽然由业所生"等。


Upādiṇṇarūpasantatiyā upatthambhaneneva utucittajarūpasantatīnampi upatthambhanasiddhi hotīti ‘‘dvinnaṃ rūpasantatīna’’nti vuttaṃ. Upatthambhanameva sandhāya ‘‘anupālako hutvā’’ti ca vuttaṃ. Rūpakāyassa ṭhitihetutā hi yāpanā anupālanā. Sukhādivatthubhūtanti sukhādīnaṃ pavattiṭṭhānabhūtaṃ. Ārammaṇampi hi vasati ettha ārammaṇakaraṇavasena tadārammaṇā dhammāti vatthūti vuccati. Phusantoyevāti idaṃ phassassa phusanasabhāvattā vuttaṃ. Na hi dhammānaṃ sabhāvena vinā pavatti atthi, vedanāpavattiyā vinā sattānaṃ sandhāvanatā natthīti āha ‘‘sukhādi…pe… hotī’’ti. Na cettha saññībhavakathāyaṃ asaññībhavo dassetabbo, tassāpi vā kāraṇabhūtavedanāpavattivaseneva ṭhitiyā hetuno abyāpitattā, tathā hi ‘‘manosañcetanā…pe… bhavamūlanipphādanato sattānaṃ ṭhitiyā hotī’’ti vuttā. Tato eva viññāṇaṃ vijānantamevāti upapattiparikappanavasena vijānantamevāti vuttovāyamattho.

Cattāri bhayāni daṭṭhabbāni ādīnavavibhāvanato. Nikantīti nikāmanā, rasataṇhaṃ sandhāya vadati. Sā hi kabaḷīkāre āhāre balavatī, tenevettha avadhāraṇaṃ kataṃ. Bhāyati etasmāti bhayaṃ, nikantiyevabhayaṃ mahānatthahetuto. Upagamanaṃ visayindriyaviññāṇesu visayaviññāṇesu ca saṅgativasena pavatti, taṃ vedanādiuppattihetutāya ‘‘bhaya’’nti vuttaṃ. Avadhāraṇe payojanaṃ vuttanayameva. Sesadvayepi eseva nayo. Āyūhanaṃ abhisandahanaṃ, saṃvidhānantipi vadanti. Taṃ bhavūpapattihetutāya ‘‘bhaya’’nti vuttaṃ. Abhinipāto tattha tattha bhave paṭisandhiggahaṇavasena viññāṇassa nibbatti. So bhavūpapattihetukānaṃ sabbesaṃ anatthānaṃ mūlakāraṇatāya ‘‘bhaya’’nti vuttaṃ. Idāni nikantiādīnaṃ sappaṭibhayataṃ vitthārato dassetuṃ ‘‘kiṃ kāraṇā’’tiādi āraddhaṃ. Tattha nikantiṃ katvāti ālayaṃ janetvā, taṇhaṃ uppādetvāti attho. Sītādīnaṃ purakkhatāti sītādīnaṃ purato ṭhitā, sītādīhi bādhiyamānāti attho.

Phassaṃ upagacchantāti cakkhusamphassādibhedaṃ phassaṃ pavattentā. Phassassādinoti kāyasamphassavasena phoṭṭhabbasaṅkhātassa assādanasīlā. Kāyasamphassavasena hi sattānaṃ phoṭṭhabbataṇhā pavattatīti dassetuṃ phassāhārādīnavadassane phoṭṭhabbārammaṇaṃ uddhaṭaṃ ‘‘paresaṃ rakkhitagopitesū’’tiādinā. Phassassādinoti vā phassāhārassādinoti attho. Sati hi phassāhāre sattānaṃ phassārammaṇe assādo, nāsati, tenāha ‘‘phassassādamūlaka’’ntiādi.

Jātinimittassa bhayassa abhinipātasabhāvena gahitattā ‘‘tammūlaka’’nti vuttaṃ. Kammāyūhananimittanti attho. Bhayaṃ sabbanti pañcavīsati, tividhamahābhayaṃ, aññañca sabbabhayaṃ āgatameva hoti bhayādhiṭṭhānassa attabhāvassa nipphādanato.

Abhinipatatīti abhinibbattati. Paṭhamābhinibbatti hi sattānaṃ tattha tattha aṅgārakāsusadise bhave abhinipātasadisī. Tammūlakattāti nāmarūpanibbattimūlakattā. Sabbabhayānaṃ abhinipātoyeva bhayaṃ bhāyati etasmāti katvā.

Appeti viyāti phalassa attalābhahetubhāvato kāraṇaṃ, taṃ niyyādeti viya. Tanti phalaṃ. Tatoti kāraṇato. Etesanti āhārānaṃ . Yathāvuttenāti ‘‘phalaṃ nidetī’’tiādinā vuttappakārena atthena. Sabbapadesūti ‘‘vedanānirodhenā’’tiādīsu sabbesu padesu.


我来为您直译这段巴利文：
因为只有通过支持所执取色相续才能成就支持温度和心生色相续，所以说"两种色相续"。只是关于支持而说"成为维持"。因为是色身住立的因即是维持和保护。作为乐等的所依即是作为乐等运作的处所。所缘也住在这里，因为以作所缘的方式而那些所缘法被称为所依。只是触即是因为触的自性是触而说。因为没有离开法的自性而有运作，没有离开受的运作而有有情的轮回，所以说"乐等...等...有"。这里在说有想有的论述中不应显示无想有，或者也因为作为它的因的受的运作方式的住立因不遍满，如是说"意思...等...因为完成有的根本而成为有情住立的因"。正是由此而说识只是了知即是以投生构思的方式只是了知这个义。
应当看见四种怖畏因为显示过患。欲求即是爱求，是说关于味爱。因为它在段食中强烈，所以在这里作决定。从此怖畏即是怖畏，欲求就是怖畏因为是大损害的因。趣向即是在境根识和境识中以结合的方式运作，它因为是受等生起的因而说"怖畏"。决定的目的如前所说。在其余二种中也是同样的道理。励力即是结合，也说是安排。它因为是有和投生的因而说"怖畏"。落入即是在各各有中以结生的方式识的生起。它因为是有和投生的因的一切损害的根本原因而说"怖畏"。现在为了详细显示欲求等的可怖性而开始说"什么原因"等。其中作欲求即是生起执着，意思是生起渴爱。以寒等为首即是站在寒等的前面，意思是被寒等所恼。
趣向触即是运作眼触等差别的触。享受触即是以身触的方式享受所谓触的习性。因为以身触的方式有情的触爱运作，所以在显示触食过患时举出触境，以"他人所守护"等。或者享受触即是意思是享受触食。因为有触食时有情有触所缘的享受，没有则没有，所以说"以触享受为根本"等。
因为以落入的自性取生的相的怖畏，所以说"以它为根本"。意思是业励力的相。一切怖畏即是二十五种、三种大怖畏和其他一切怖畏都已来，因为完成以怖畏为立足点的自体。
落入即是生起。因为有情在各各如火坑般的有中的初次生起如同落入。因为以它为根本即是因为以名色生起为根本。落入本身就是怖畏，因为从此而怖畏。
好像到达即是因为是果获得自体的因，好像交付它。它即是果。从它即是从因。它们的即是诸食的。如所说即是以"显示果"等所说的方式的义。在一切句中即是在"以受灭"等一切句中。


Paṭisandhiṃ ādiṃ katvāti paṭisandhikkhaṇaṃ ādiṃ katvā. Upādiṇṇakaāhāre sandhāya ‘‘attabhāvasaṅkhātānaṃ āhārāna’’nti vuttaṃ. Te hi nippariyāyato taṇhānidānā. Paripuṇṇāyatanānaṃ sattānaṃ sattasantativasenāti paripuṇṇāyatanānaṃ sabhāvakānaṃ cakkhu sotaṃ ghānaṃ jivhā kāyo bhāvo vatthūti imesaṃ sattannaṃ santatīnaṃ vasena. Sesānaṃ aparipuṇṇāyatanānaṃ andhabadhiraabhāvakānaṃ. Ūnaūnasantativasenāti cakkhunā, sotena, tadubhayena, bhāvena ca ūnaūnasantativasena. Paṭisandhiyaṃ jātā paṭisandhikā. Paṭhamabhavaṅgacittakkhaṇādīti ādi-saddena tadārammaṇacittassa saṅgaho daṭṭhabbo.

Taṇhāyapi nidānaṃ jānātīti yojanā. Taṇhānidānantipi pāṭho. Vaṭṭaṃ dassetvāti sarūpato nayato ca sakalameva vaṭṭaṃ dassetvā. Idāni tamatthaṃ vitthārato vibhāvetuṃ ‘‘imasmiñca pana ṭhāne’’tiādimāha. Atītābhimukhaṃ desanaṃ katvāti paccuppannabhavato paṭṭhāya atītadhammābhimukhaṃ tabbisayaṃ desanaṃ katvā tathākāraṇena. Atītena vaṭṭaṃ dassetīti atītabhavena kammakilesavipākavaṭṭaṃ dasseti. Attabhāvoti paccuppanno attabhāvo. Yadi evaṃ kasmā ‘‘atītena vaṭṭaṃ dassetī’’ti vuttanti? Nāyaṃ doso ‘‘atītenevā’’ti anavadhāraṇato, evañca katvā atītābhimukhaggahaṇaṃ janakakammaṃ gahitaṃ, taṇhāsīsena nānantariyabhāvato. Na hi kammunā vinā taṇhā bhavanetti yujjati.

Taṃ kammanti taṇhāsīsena vuttakammaṃ. Dassetunti taṃ atītaṃ attabhāvaṃ dassetuṃ. Tassattabhāvassa janakaṃ kammanti tassa yathāvuttassa attabhāvassa janakaṃ. Tato parampi attabhāvaṃ āyūhitaṃ kammaṃ dassetuṃ vuttaṃ. Avijjā ca nāma taṇhā viya kammattāti kammasseva gahaṇaṃ. Dvīsu ṭhānesūti āhāraggahaṇena vedanādiggahaṇenāti dvīsu ṭhānesu. Attabhāvoti paccuppannakāliko atītakāliko ca attabhāvo. Puna dvīsūti taṇhāggahaṇe avijjāsaṅkhāraggahaṇeti dvīsu ṭhānesu. Tassa janakanti paccuppannassa ceva atītassa ca attabhāvassa janakaṃ kammaṃ vuttanti yojanā . Kammaggahaṇena cettha yattha taṃ kammaṃ āyūhitaṃ, sā atītā jāti atthato dassitā hoti. Tena saṃsāravaṭṭassa anamataggataṃ dīpeti. Saṅkhepenāti saṅkhepena hetupañcakaphalapañcakaggahaṇampi hi saṅkhepo eva hetuphalabhāvena saṅgahetabbadhammānaṃ anekavidhattā.

Yadi atītena vaṭṭaṃ dassitaṃ, evaṃ sati sappadesā paṭiccasamuppādadhammadesanā hotīti dassento ‘‘tatrāya’’ntiādimāha. Tena hi yadipi sarūpato anāgatena vaṭṭaṃ idha na dassitaṃ, nayato pana tassapi dassitattā nippadesā eva paṭiccasamuppādadesanāti dasseti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Udakapiṭṭhe nipannanti udakaṃ pariplavavasena nipannaṃ. Parabhāganti parauttamaṅgabhāgaṃ. Oratoti tato aparabhāgato olokento. Aparipuṇṇoti vikalāvayavo. Evaṃsampadantiādi upamāya saṃsandanaṃ.


我来为您直译这段巴利文：
以结生为始即是以结生刹那为始。关于所执取食而说"名为自体的诸食"。因为它们无比喻地以渴爱为因。对于具足处的诸有情以七相续的方式即是对于具足处的有自性的眼、耳、鼻、舌、身、性、所依这七种相续的方式。其余的不具足处的盲、聋、无性的。以种种不足相续的方式即是以眼、耳、二者、性等不足不足的相续的方式。在结生时生的是结生的。从第一有分心刹那等即是以等字应当理解包含彼所缘心。
知道渴爱的因，这是结构。渴爱的因也是一种读法。显示轮回即是以自性和方式显示完整的轮回。现在为了详细显示那个义而说"在这个处所"等。作向过去的说法即是从现在有开始以那样的方式作向过去法的、以它为境的说法。以过去显示轮回即是以过去有显示业、烦恼、异熟轮回。自体即是现在自体。如果这样为什么说"以过去显示轮回"？这不是过失因为不决定"只是以过去"，这样取向过去是取能生业，以渴爱为首因为无间性。因为没有业渴爱不适合作为有的引导。
那业即是以渴爱为首所说的业。显示即是显示那过去自体。那个自体的能生业即是那个如所说的自体的能生。为了显示从彼之后励力自体的业而说。所谓无明像渴爱一样是业性，所以只取业。在两处即是以取食和以取受等这两处。自体即是现在的和过去的自体。再次两处即是在取渴爱和取无明行这两处。说它的能生即是说现在和过去自体的能生业，这是结构。这里以取业也以意义显示那业被励力的过去生。由此显示轮回的无始。略说即是略说，因为即使取五因五果也是略说，因为应当以因果性摄取的诸法是多种。
如果以过去显示轮回，这样说法就成为有余分的缘起法说法，显示这个而说"在这里这个"等。因为虽然以自性不显示未来轮回，但是以方式也显示它，所以是无余分的缘起说法，这样显示。现在为了以譬喻显示那个义而说"譬如"等。躺在水面即是水以漂流的方式躺着。彼分即是彼上分。这边即是从那彼分看。不完整即是缺少支分。如是成就等是譬喻的配合。


Yathā hi gīvā sarīrasandhārakakaṇḍarānaṃ mūlaṭṭhānabhūtā, evaṃ attabhāvasandhārakānaṃ saṅkhārānaṃ mūlabhūtā taṇhāti vuttaṃ ‘‘gīvāya diṭṭhakālo’’ti. Yathā vedanādianekāvayavasamudāyabhūto attabhāvo, evaṃ phāsukapiṭṭhikaṇḍakādianekāvayavasamudāyabhūtā piṭṭhīti ‘‘piṭṭhiyā…pe… tassa diṭṭhakālo’’ti vuttaṃ. Taṇhāsaṅkhātanti taṇhāya kathitaṃ. Idha desanāya paccayā avijjāsaṅkhārā veditabbāti ‘‘naṅguṭṭhamūlassa diṭṭhakālo viyā’’ti vuttaṃ. Tathā hi pariyosāne ‘‘naṅguṭṭhamūlaṃ passeyyā’’ti upamādassanaṃ kataṃ. Nayato paripuṇṇabhāvaggahaṇaṃ veditabbaṃ. Pāḷiyaṃ anāgatassāpi paccayavaṭṭassa hetuvasena phalavasena vā paripuṇṇabhāvassa mukhamattadassanīyattā ādito phalahetusandhi, majjhe hetuphalasandhi, antepi phalahetusandhīti evaṃ tisandhikattā catusaṅkhepameva vaṭṭaṃ dassitanti.

Āhārasuttavaṇṇanā niṭṭhitā.

2. Moḷiyaphaggunasuttavaṇṇanā



我来为您直译这段巴利文：
因为就像颈是维持身体筋腱的根本处所，如是渴爱是维持自体诸行的根本，所以说"看见颈的时候"。就像自体是受等多种支分的集合，如是脊是肋骨脊骨等多种支分的集合，所以说"脊...等...看见它的时候"。所谓渴爱即是以渴爱所说。这里在说法中应当理解缘是无明和行，所以说"如同看见尾根的时候"。如是在结尾作"应当看见尾根"的譬喻显示。应当理解以方式取完整性。在圣典中虽然未来的缘轮回以因的方式或果的方式显示完整性只是门面所见，从开始是果因结合，中间是因果结合，最后也是果因结合，如是因为有三种结合而显示只有四总括的轮回。
食经注释结束。
2. 莫利亚帕古那经注释

12.Imasmiṃyeva ṭhāneti ‘‘cattārome bhikkhu…pe… āhārā’’ti evaṃ cattāro āhāre sarūpato dassetvā ‘‘ime kho bhikkhave…pe… anuggahāyā’’ti nigamanavasena dassite imasmiṃyeva ṭhāne. Desanaṃ niṭṭhāpesi catuāhāravibhāgadīpakaṃ desanaṃ uddesavaseneva niṭṭhāpesi, upari āvajjetvā tuṇhī nisīdi. Diṭṭhigatikoti attadiṭṭhivasena diṭṭhigatiko. Varagandhavāsitanti sabhāvasiddhena candanagandhena ceva tadaññanānāgandhena ca paribhāvitattā varagandhavāsitaṃ . Ratanacaṅkoṭavarenāti ratanamayena uttamacaṅkoṭakena. Desanānusandhiṃ ghaṭentoti yathādesitāya desanāya anusandhiṃ ghaṭento, yathā uparidesanā vaddheyya, evaṃ ussāhaṃ karonto. Viññāṇāhāraṃ āhāretīti tassa āhāraṇakiriyāya vuttapucchāya taṃ diṭṭhigataṃ uppāṭento ‘‘yo etaṃ…pe… bhuñjati vā’’ti āha.

Viññāṇāhāre nāma icchite tassa upabhuñjakenapi bhavitabbaṃ, so ‘‘ko nu kho’’ti ayaṃ pucchāya adhippāyo. Utusamayeti gabbhavuṭṭhānasamaye. So hi utusamayassa mattakasamayattā tathā vutto. ‘‘Udakena aṇḍāni mā nassantū’’ti mahāsamuddato nikkhamitvā. Gijjhapotakā viya āhārasañcetanāya tāni kacchapaṇḍāni manosañcetanāhārena yāpentīti ayaṃ tassa therassa laddhi. Kiñcāpi ayaṃ laddhīti phassamanosañcetanāhāresu kiñcāpi therassa yuttā ayuttā vā ayaṃ laddhi. Imaṃ pañhanti ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti imaṃ pañhaṃ etāya yathāvuttāya laddhiyā na pana pucchati, atha kho sattupaladdhiyā pucchatīti adhippāyo. Soti diṭṭhigatiko. Na niggahetabbo ummattakasadisattā adhippāyaṃ ajānitvā pucchāya katattā. Tenāha ‘‘āhāretīti nāhaṃ vadāmī’’tiādi.

Tasmiṃ mayā evaṃ vutteti tasmiṃ vacane mayā ‘‘āhāretī’’ti evaṃ vutte sati. Ayaṃ pañhoti ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti ayaṃ pañho yutto bhaveyya. Evaṃ pucchite pañheti sattupaladdhiṃ anādāya ‘‘katamassa dhammassa paccayo’’ti evaṃ dhammapavattavaseneva pañhe pucchite. Teneva viññāṇenāti teneva paṭisandhiviññāṇena saha uppannaṃ nāmañca rūpañca atītabhave diṭṭhigatikassa vasena āyatiṃ punabbhavābhinibbattīti idhādhippetaṃ. Nāmarūpe jāte satīti nāmarūpe nibbatte tappaccayabhūtaṃ bhinditvā saḷāyatanaṃ hoti.


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在这个处所即是在"比丘们，这四...等...食"这样以自性显示四食之后，"比丘们，这些...等...辅助"以总结的方式显示的这个处所。结束说法即是只以概说的方式结束显示四食分别的说法，上面思考后默然而坐。持见者即是以我见方式持见者。香薰即是因为被自性成就的檀香以及其他种种香所熏习而香薰。以宝贵箱即是以宝制成的最上箱子。结合说法相续即是结合如所说的说法的相续，使上面的说法增长，如是作精进。取识食即是在说那取的作用的问题中拔除那见而说"谁这个...等...或食用"。
在名为识食时应当有它的受用者，这"是谁呢"这个问题的意趣。在季节时即是在出胎的时候。因为那是季节的适当时候所以这样说。"愿水不毁坏卵"而从大海出来。他的见解是像秃鹫雏鸟一样那些龟卵以意思食维持。虽然这个见解即是在触和意思食中虽然长老的这个见解是适当或不适当。这个问题即是"尊者，是谁取识食？"这个问题不是以那如所说的见解而问，而是以有情的执取而问的意思。他即是持见者。不应呵斥因为像狂人一样不知意趣而作问题。因此说"我不说取"等。
当我这样说那个时即是在那个话语中当我这样说"取"时。这个问题即是"尊者，是谁取识食？"这个问题应当适当。如是问的问题中即是不取有情的执取而以"是什么法的缘"这样只是以法的运作方式在问题被问时。以那识即是这里意思是以那结生识俱生的名和色，根据持见者在过去有而在未来再有的生起。当名色生时即是当名色生起时以它为缘而分别有六处。


Tatrāyaṃ paccayavibhāgo – nāmanti vedanādikhandhattayaṃ idhādhippetaṃ, rūpaṃ pana sattasantatipariyāpannaṃ, niyamato cattāri bhūtāni cha vatthūni jīvitindriyaṃ āhāro ca. Tattha vipākanāmaṃ paṭisandhikkhaṇe hadayavatthuno sahāyo hutvā chaṭṭhassa manāyatanassa sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā paccayo hoti. Kiñci panettha hetupaccayena kiñci āhārapaccayenāti evaṃ ukkaṃsāvakaṃso veditabbo. Itaresaṃ pana pañcāyatanānaṃ catunnaṃ mahābhūtānaṃ sahāyo hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chadhā paccayo hoti. Kiñci panettha hetupaccayena kiñci āhārapaccayenāti sabbaṃ purimasadisaṃ. Pavatte vipākanāmaṃ vipākassa chaṭṭhāyatanassa vuttanayena sattadhā paccayo hoti, avipākaṃ pana avipākassa chaṭṭhassa tato vipākapaccayaṃ apanetvā paccayo hoti. Cakkhāyatanādīnaṃ pana paccuppannaṃ cakkhupasādādivatthukampi itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti, tathā avipākampi veditabbaṃ. Rūpato pana vatthurūpaṃ paṭisandhiyaṃ chaṭṭhassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. Cattāri pana bhūtāni cakkhāyatanādīnaṃ pañcannaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayo hoti. Rūpajīvitaṃ atthiavigatindriyavasena tidhā paccayo hotīti ayañhettha saṅkhepo, vitthāro pana visuddhimaggato (visuddhi. 2.594) gahetabbo.

Pañhassa okāsaṃ dentoti ‘‘ko nu kho, bhante, phusatī’’ti imassa diṭṭhigatikapañhassa okāsaṃ dento. Tato vivecetukāmoti adhippāyo. Sabbapadesūti diṭṭhigatikena bhagavatā ca vuttapadesu. Sattoti attā. So pana ucchedavādinopi yāva na ucchijjati, tāva atthevāti laddhi, pageva sassatavādino. Bhūtoti vijjamāno. Nipphattoti nipphanno. Na tassa dāni nipphādetabbaṃ kiñci atthīti laddhi. Idappaccayā idanti imasmā viññāṇāhārapaccayā idaṃ nāmarūpaṃ. Puna idappaccayā idanti imasmā nāmarūpapaccayā idaṃ saḷāyatananti evaṃ bahūsu ṭhānesu bhagavatā kathitattā yathā paccayato nibbattaṃ saṅkhāramattamidanti saññattiṃ upagato. Tenāpīti saññattupagatenāpi. Ekābaddhaṃ katvāti yathā pucchāya avasaro na hoti, tathā ekābaddhaṃ katvā. Desanāruḷhanti yato saḷāyatanapadato paṭṭhāya ‘‘saḷāyatanapaccayā phasso’’tiādinā desanā paṭiccasamuppādavīthiṃ āruḷhameva. Tamevāti saḷāyatanapadameva gahetvā. Vivajjentoti vivaṭṭento. Evamāhāti ‘‘channaṃtvevā’’tiādiākārena evaṃ desite, ‘‘vineyyajano paṭivijjhatī’’ti evamāha. Viññāṇāhāro āyatiṃ punabbhavābhinibbattiyāti evaṃ purimabhavato āyatibhavassa paccayavasena mūlakāraṇavasena ca desitattā ‘‘viññāṇanāmarūpānaṃ antare eko sandhī’’ti vuttaṃ. Tadaminā viññāṇaggahaṇena abhisaṅkhāraviññāṇassāpi gahaṇaṃ katanti daṭṭhabbaṃ.

Moḷiyaphaggunasuttavaṇṇanā niṭṭhitā.

3. Samaṇabrāhmaṇasuttavaṇṇanā



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这里这是缘的分别 - 名即是这里意思是受等三蕴，而色则包含在七相续中，决定是四大种、六所依、命根和食。其中异熟名在结生刹那作为心所依的助伴，对第六意处以俱生、相互、依止、相应、异熟、有、不离去七种方式作缘。而这里某些以因缘某些以食缘，如是应当知道增减。但对其他五处四大种作为助伴，以俱生、依止、异熟、不相应、有、不离去六种方式作缘。而这里某些以因缘某些以食缘，一切如前相似。在转起时异熟名对异熟第六处以所说方式七种作缘，但非异熟对非异熟第六除去异熟缘而作缘。但对眼处等，不论是现在的眼净等所依还是其他，异熟名以后生、不相应、有、不离去四种方式作缘，非异熟也应当如是理解。而从色，所依色在结生时对第六以俱生、相互、依止、不相应、有、不离去六种方式作缘。四大种对眼处等五以俱生、依止、有、不离去四种方式作缘。色命以有、不离去、根三种方式作缘，这里这是略说，详细则应当从清净道论取。
给予问题的机会即是给予"尊者，是谁触？"这个持见者问题的机会。想要从那里分离是意思。在一切句中即是在持见者和世尊所说的句子中。有情即是我。而那即使对断见论者在未断之前也有的见解，更不用说常见论者。有即是存在。已生即是已产生。现在对他没有什么应当产生的是见解。此缘此即是从这识食缘这名色。再次此缘此即是从这名色缘这六处，如是因为在许多处被世尊说所以了解这只是从缘生起的诸行而已。即使以那即是即使以了解。作为一体即是使问题没有机会而作为一体。上升说法即是从六处句开始"缘六处有触"等的说法已经上升到缘起的道路。那即是即是取那六处句。避开即是转离。如是说即是以"但六"等方式如是被说时"所化众了悟"而如是说。识食是未来再有的生起即是因为从前有到未来有以缘的方式和根本因的方式而说，所以说"在识和名色之间一个结合"。应当看见以这识的取也取了行识。
莫利亚帕古那经注释结束。
3. 沙门婆罗门经注释

13. Ye paccayasamavāye tenattabhāvena saccāni paṭivijjhituṃ samatthā, te bāhirakaliṅge ṭhitāpi teneva tattha samatthatāyogena bhāvinaṃ samitabāhitapāpataṃ apekkhitvā samaṇasammatāyeva brāhmaṇasammatāyevāti te nivattetuṃ ‘‘saccāni paṭivijjhituṃ asamatthā’’ti vuttaṃ. Dukkhasaccavasenāti dukkhaariyasaccavasena. Aññathā kathaṃ bāhirakāpi jarāmaraṇaṃ dukkhanti na jānanti. Saccadesanābhāvato ‘‘saha taṇhāyā’’ti vuttanti keci. Taṃ na suṭṭhu. Yasmā tattha tattha bhave paṭhamābhinibbatti, idha jātīti adhippetā, sā ca taṇhā eva santānena, taṇheva sā jāti. Jarāmaraṇañcettha pākaṭameva adhippetaṃ, na khaṇikaṃ, tasmā sataṇhā eva jātijarāmaraṇassa samudayoti bhūtakathanametaṃ daṭṭhabbaṃ. Samudayasaccavasena na jānantīti yojanā. Esa nayo sesapadesupi. Sabbapadesūti yattha taṇhā visesanabhāvena vattabbā, tesu sabbapadesu. Yena samannāgatattā puggalo paramatthato samaṇo brāhmaṇoti vuccati, taṃ sāmaññaṃ brahmaññañcāti āha ‘‘ariya…pe… brahmaññañcā’’ti. Yena hi pavattinimittena samaṇa-saddo brāhmaṇa-saddo ca sake atthe niruḷho, tassa vasena abhinnopi veneyyajjhāsayato dvidhā katvā vattuṃ arahatīti vuttaṃ ‘‘ubhayatthāpī’’ti. Ekādasasu ṭhānesu cattāri saccāni kathesi avijjāsamudayassa anuddhaṭattā.

Samaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā

14.Imedhamme katame dhammeti ca ettha iti-saddo ādiattho. Tena ‘‘imesaṃ dhammānaṃ katamesaṃ dhammāna’’nti imesaṃ padānaṃ saṅgaho. Etāni hi padāni jarāmaraṇādīnaṃ sādhāraṇabhāvena vuttāni imissā desanāya papañcabhūtānīti āha ‘‘ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ…pe… ajjhāsayenā’’ti. Iminā tāneva jarāmaraṇādīni gahetvā puggalajjhāsayavasena ādito ‘‘ime dhamme’’tiādinā sabbapadasādhāraṇato desanā āraddhā. Yathānulomasāsanañhi suttantadesanā, na yathādhammasāsananti.

Dutiyasamaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

5. Kaccānagottasuttavaṇṇanā



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13. 那些在缘和合时能以那个自体通达诸谛的人，他们虽然住在外道相中，也因为以那个在那里能力的结合，考虑到未来的寂静和远离恶而就被认为是沙门和婆罗门，为了避免他们而说"不能通达诸谛"。以苦谛的方式即是以苦圣谛的方式。否则外道们怎么不知道老死是苦。因为没有谛的说法所以说"与渴爱一起"，某些人这样说。那不是很好。因为在各各有中的初次生起，这里意思是生，它确实以相续就是渴爱，那就是那个生。这里老死意思是明显的，不是刹那的，所以说与渴爱一起的生老死的集是应当看见这是说真实。不知道以集谛的方式，这是结构。这个方法在其余句子中也是一样。在一切句中即是在渴爱应当说为特性的一切句中。因为具备它而说补特伽罗在胜义上是沙门婆罗门，那是沙门性和婆罗门性，所以说"圣...等...婆罗门性"。因为以那个运作相而沙门字和婆罗门字安立在自己的义上，所以虽然无差别但因所化的意乐而分为二说，因此说"在两处也"。在十一处说四谛因为无明集未被拔除。
沙门婆罗门经注释结束。
4. 第二沙门婆罗门经注释
14. 这些法是什么法和在这里"这样"字是开始的意思。以它包含"这些法的什么法"这些句子。因为这些句子以老死等的共同性而说成为这个说法的戏论，所以说"作这么多戏论而说，以...等...意乐说法"。以此取那些老死等，以补特伽罗意乐的方式从开始以"这些法"等以一切句子共同的方式开始说法。因为经的说法是随顺教导，不是如法教导。
第二沙门婆罗门经注释结束。
5. 迦旃延经注释

15. Yasmā idha jānantāpi ‘‘sammādiṭṭhī’’ti vadanti ajānantāpi bāhirakāpi sāsanikāpi anussavādivasenapi attapaccakkhenapi, tasmā taṃ bahūnaṃ vacanaṃ upādāya āmeḍitavasena ‘‘sammādiṭṭhi sammādiṭṭhīti, bhante, vuccatī’’ti āha. Tathāniddiṭṭhatādassanatthaṃ hissa ayaṃ āmeḍitapayogo. Ayañhettha adhippāyo – ‘‘aparehipi sammādiṭṭhīti vuccati, sā panāyaṃ evaṃ vuccamānā atthañca lakkhaṇañca upādāya kittāvatā nu kho, bhante, sammādiṭṭhi hotī’’ti. Aṭṭhakathāyaṃ pana ‘‘sammādiṭṭhī’’ti vacane yasmā viññū eva pamāṇaṃ, na aviññū, tasmā ‘‘yaṃ paṇḍitā’’tiādi vuttaṃ. Dve avayavā assāti dvayaṃ, duvidhaṃ diṭṭhigāhavatthu, dvayaṃ diṭṭhigāhavasena nissito apassitoti dvayanissito. Tenāha ‘‘dve koṭṭhāse nissito’’ti. Yāya diṭṭhiyā ‘‘sabboyaṃ loko atthi vijjati sabbakālaṃ upalabbhatī’’ti diṭṭhigatiko gaṇhāti, sā diṭṭhi atthitā, sā eva sadā sabbakālaṃ loko atthīti pavattagāhatāya sassato, taṃ sassataṃ. Yāya diṭṭhiyā ‘‘sabboyaṃ loko natthi na hoti ucchijjatī’’ti diṭṭhigatiko gaṇhāti, sā diṭṭhi natthitā, sā eva ucchijjatīti uppannagāhatāya ucchedo, taṃ ucchedaṃ. Loko nāma saṅkhāraloko tamhi gahetabbato. Sammappaññāyāti aviparītapaññāya yathābhūtapaññāya. Tenāha ‘‘savipassanā maggapaññā’’ti. Nibbattesu dhammesūti yathā paccayuppannesu rūpārūpadhammesu. Paññāyante svevāti santānanibandhanavasena paññāyamānesu eva. Yā natthīti yā ucchedadiṭṭhi tattha tattheva sattānaṃ ucchijjanato vinassanato koci ṭhito nāma satto dhammo vā natthīti saṅkhāraloke uppajjeyya. ‘‘Natthi sattā opapātikā’’ti pavattamānāpi micchādiṭṭhi tathāpavattasaṅkhārārammaṇāva. Sā na hotīti kammāvijjātaṇhādibhedaṃ paccayaṃ paṭicca saṅkhāralokassa samudayanibbattiṃ sammappaññāya passato, sā ucchedadiṭṭhi, na hoti, nappavattati avicchedena saṅkhārānaṃ nibbattidassanato. Lokanirodhanti saṅkhāralokassa khaṇikanirodhaṃ. Tenāha ‘‘saṅkhārānaṃ bhaṅga’’nti. Yā atthīti hetuphalasambandhena pavattamānassa santānānupacchedassa ekattaggahaṇena saṅkhāraloke yā sassatadiṭṭhi sabbakālaṃ loko atthīti uppajjeyya. Sā na hotīti uppannuppannānaṃ nirodhassa navanavānañca uppādassa dassanato, sā sassatadiṭṭhi na hoti.

Loko samudeti etasmāti lokasamudayoti āha ‘‘anulomapaccayākāra’’nti. Paccayadhammānañhi attano phalassa paccayabhāvo anulomapaccayākāro. Paṭilomaṃ paccayākāranti ānetvā sambandho. Taṃtaṃhetunirodhato taṃtaṃphalanirodho hi paṭilomapaccayākāro. Yo hi avijjādīnaṃ paccayadhammānaṃ hetuādipaccayabhāvo, so nippariyāyato lokasamudayo. Paccayuppannassa saṅkhārādikassa. Anucchedaṃ passatoti anucchedadassanassa hetu. Ayampīti na kevalaṃ khaṇato udayavayanīharaṇanayo, atha kho paccayato udayavayanīharaṇanayopi.


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15. 因为这里知道的人也说"正见"，不知道的人也说，外道也说，佛教徒也说，以传闻等的方式也说，以自己亲证也说，所以取那许多人的话以重复的方式说"尊者，说正见正见"。这个重复的用法是为了显示如是被指示。这里这是意思 - "其他人也说正见，但这个这样被说时，尊者，取义和相，到什么程度是正见呢？"但在注释中因为在"正见"这个词中只有智者是标准，不是非智者，所以说"那些智者"等。有两个部分为它即是二，二种见的取着处，依止二即是依止以二种见取的方式而见，所以说"依止两分"。以那个见持见者取"这一切世间存在存续在一切时都可得"，那个见是有性，它就是因为常时一切时世间存在的执取运作而为常，那个常。以那个见持见者取"这一切世间不存在不有断灭"，那个见是无性，它就是因为断灭的生起执取而为断，那个断。名为世间即是行世间因为在那里应当取。以正慧即是以不颠倒慧以如实慧。所以说"有观慧道慧"。在生起的诸法中即是在如缘生起的色无色法中。只在被了知即是只在以相续结合的方式被了知。那不存在即是那个断见因为在那里那里有情断灭消失而没有什么住立的名为有情或法而在行世间生起。即使运作"没有化生有情"的邪见也只以如是运作的诸行为所缘。它不存在即是以正慧见到缘业无明爱等差别的缘而行世间的集生起的人，那个断见不存在不运作因为见到诸行无间断地生起。世间灭即是行世间的刹那灭。所以说"诸行的坏"。那存在即是因为见取以因果关联而运作的相续不断的一性而在行世间那个常见一切时世间存在而生起。它不存在即是因为见到已生已生的灭和新新的生起，那个常见不存在。
世间从此集起为世间集，所以说"顺缘起"。因为缘法对它的果的缘性是顺缘起。逆缘起带来结合。因为从那那因的灭而那那果的灭是逆缘起。因为无明等缘法的因等缘性，它无比喻地是世间集。缘生起的行等的。见不断即是不断见的因。这个也即是不仅是从刹那引导生灭的方法，而且也是从缘引导生灭的方法。;


Upagamanaṭṭhena taṇhāva upayo. Tathā diṭṭhupayo. Eseva nayoti iminā upayehi upādānādīnaṃ anatthantarataṃ atidisati. Tathā ca pana tesu duvidhatā upādīyati. Nanu ca cattāri upādānāni aññattha vuttānīti? Saccaṃ vuttāni, tāni ca kho atthato dve evāti idha evaṃ vuttaṃ. Kāmaṃ ‘‘ahaṃ mama’’nti ayathānukkamena vuttaṃ, yathānukkamaṃyeva pana attho veditabbo. Ādi-saddena paroparassa subhaṃ asubhantiādīnañca saṅgaho veditabbo. Te dhammeti tebhūmakadhamme. Vinivisantīti virūpaṃ nivisanti, abhinivisantīti attho. Tāhīti taṇhādiṭṭhīhi. Vinibaddhoti virūpaṃ vimuccituṃ vā appadānavasena niyametvā baddho.

‘‘Abhiniveso’’ti upayupādānānaṃ pavattiākāraviseso vuttoti āha ‘‘tañcāyanti tañca upayupādāna’’nti. Cittassāti akusalacittassa. Patiṭṭhānabhūtanti ādhārabhūtaṃ. Dosamohavasenapi akusalacittappavatti taṇhādiṭṭhābhinivesūpanissayā evāti taṇhādiṭṭhiyo akusalassa cittassa adhiṭṭhānanti vuttā. Tasminti akusalacitte. Abhinivisantīti ‘‘etaṃ mama, eso me attā’’tiādinā abhinivesanaṃ pavattenti. Anusentīti thāmagatā hutvā appahānabhāvena anusenti. Tadubhayanti taṇhādiṭṭhidvayaṃ. Na upagacchatīti ‘‘etaṃ mamā’’tiādinā taṇhādiṭṭhigatiyā na upasaṅkamati na allīyati. Na upādiyatīti na daḷhaggāhaṃ gaṇhāti. Na adhiṭṭhātīti na taṇhādiṭṭhigāhena adhiṭṭhāya pavattati. Attaniyagāho nāma sati attagāhe hotīti vuttaṃ ‘‘attā me’’ti. Idaṃ dukkhaggahaṇaṃ upādānakkhandhāpassayaṃ tabbinimuttassa dukkhassa abhāvāti vuttaṃ ‘‘dukkhamevāti pañcupādānakkhandhamattamevā’’ti. ‘‘Saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 190) hi vuttaṃ. Kaṅkhaṃ na karotīti saṃsayaṃ na uppādeti sabbaso vicikicchāya samucchindanato.

Na parappaccayenāti parassa asaddahanena. Missakasammādiṭṭhiṃ āhāti nāmarūpaparicchedato paṭṭhāya sammādiṭṭhiyā vuttattā lokiyalokuttaramissakaṃ sammādiṭṭhiṃ avoca. Nikūṭantoti nihīnanto. Nihīnapariyāyo hi ayaṃ nikūṭa-saddo. Tenāha ‘‘lāmakanto’’ti. Paṭhamakanti ca garahāyaṃ ka-saddo. Sabbaṃ natthīti yathāsaṅkhataṃ bhaṅguppattiyā natthi eva, sabbaṃ natthi ucchijjati vinassatīti adhippāyo. Sabbamatthīti ca yathā asaṅkhataṃ atthi vijjati, sabbakālaṃ upalabbhatīti adhippāyo. Sabbanti cettha sakkāyasabbaṃ veditabbaṃ ‘‘sabbadhammamūlapariyāya’’ntiādīsu (ma. ni. 1.1) viya. Tañhi pariññāñāṇānaṃ paccayabhūtaṃ. Iti-saddo nidassane. Kiṃ nidasseti? Atthi-saddena vuttaṃ. ‘‘Atthita’’nti niccataṃ. Sassataggāho hi idha paṭhamo antoti adhippeto. Ucchedaggāho dutiyoti tadubhayavinimuttā ca idappaccayatā. Ettha ca uppannanirodhakathanato sassatataṃ, nirujjhantānaṃ asati nibbānappattiyaṃ yathāpaccayaṃ punūpagamanakathanato ucchedatañca anupagamma majjhimena bhagavā dhammaṃ deseti idappaccayatānayena. Tena vuttaṃ ‘‘ete…pe… ante’’tiādi.

Kaccānagottasuttavaṇṇanā niṭṭhitā.

6. Dhammakathikasuttavaṇṇanā



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以趣向的意思渴爱即是趣向。如是见趣向。这就是方法即是以此指示以诸趣向对诸取等的非异义性。如是而在它们中二种性被取。难道不是在其他处说四取吗？确实说了，但它们以义只是二，所以这里这样说。虽然"我我的"不按次序说，但应当按次序理解义。以等字应当理解包含前后的净不净等。那些法即是三界诸法。安住即是不正地安住，意思是执着。以它们即是以渴爱和见。束缚即是不正地或以不给予的方式限定而束缚。
"执着"说是趣向和取的运作方式的特殊，所以说"那个趣向和取"。心即是不善心。成为住立即是成为所依。即使以嗔痴的方式不善心的运作也是以渴爱见执着为依，所以说渴爱见是不善心的住立。在那即是在不善心。执着即是以"这是我的，这是我的我"等运作执着。随眠即是成为有力而以不断的方式随眠。那两者即是渴爱见二者。不趣向即是不以"这是我的"等渴爱见的方式趋近不执着。不取即是不坚固执取。不住立即是不以渴爱见执取而住立运作。所谓我所执取在有我执取时有，所以说"我的"。这个苦的执取依于取蕴，因为没有离开它的苦，所以说"只是苦即是只是五取蕴"。因为说"略说五取蕴是苦"。不作疑即是不生起疑惑因为完全断除疑。
不以他缘即是不以信他。说杂合正见即是因为从名色区别开始说正见而说世间出世间杂合的正见。末后即是最低。因为这个末后字是低劣的同义语。所以说"最劣"。第一即是在责备中的一字。一切不存在即是如所造作的以坏灭的获得而完全不存在，意思是一切不存在断灭消失。一切存在即是如非所造作的存在存续，意思是一切时都可得。这里一切应当理解是有身的一切如在"一切法根本法"等中。因为那是遍知智的缘。这样字在显示。显示什么？以存在字所说。"有性"即是常性。因为常执在这里意思是第一边。断执是第二，离开那两者的此缘性。这里因为说已生的灭而不趣向常性，因为说灭者在没有获得涅槃时随缘再趣向而不趣向断性，世尊以中间方式以此缘性的方法说法。因此说"这些...等...边"等。
迦旃延经注释结束。
6. 说法者经注释

16.Nibbindanatthāyāti nibbidānupassanāpaṭilābhāya. Sā hi jarāmaraṇasīsena vuttesu saṅkhatadhammesu nibbindanākārena pavattati. Virajjanatthāyāti virāgānupassanāpaṭilābhāya. Sīlato paṭṭhāyāti vivaṭṭasannissitasīlasamādānato paṭṭhāya. Sotāpattiyaṅgehi samannāgato vivaṭṭasannissitasīle patiṭṭhito upāsakopi pageva catupārisuddhisīle patiṭṭhito bhikkhu sammāpaṭipanno nāma. Tenāha ‘‘yāva arahattamaggā paṭipannoti veditabbo’’ti. Nibbānadhammassāti nibbānāvahassa ariyassa maggassa. Anurūpasabhāvabhūtanti nibbānādhigamassa anucchavikasabhāvabhūtaṃ. Nibbidāti iminā vuṭṭhānagāminipariyosānaṃ vipassanaṃ vadati. Virāgā nirodhāti padadvayena ariyamaggaṃ, itarena phalaṃ. Etthāti imasmiṃ sutte. Ekena nayenāti paṭhamena nayena. Tattha hi bhagavā tena bhikkhunā dhammakathikalakkhaṇaṃ pucchito taṃ matthakaṃ pāpetvā vissajjesi. Yo hi vipassanaṃ maggaṃ anupādāvimuttiṃ pāpetvā kathetuṃ sakkoti, so ekantadhammakathiko. Tenāha ‘‘dhammakathikassa pucchā kathitā’’ti. Dvīhīti dutiyatatiyanayehi. Tanti pucchaṃ. Visesetvāti visiṭṭhaṃ katvā. Yathāpucchitamattameva akathetvā apucchitampi atthaṃ dassento dhammānudhammapaṭipattiṃ anupādāya vimuttisaṅkhātaṃ visesaṃ pāpetvā. Bhagavā hi appaṃ yācito bahuṃ dento uḷārapuriso viya dhammakathikalakkhaṇaṃ pucchito paṭiccasamuppādamukhena tañceva tato ca uttariṃ dhammānudhammapaṭipattiṃ anupādāvimuttañca vissajjesi. Tattha ‘‘nibbidāya…pe… dhammaṃ desetī’’ti iminā dhammadesanaṃ vāsanābhāgiyaṃ katvā dassesi. ‘‘Nirodhāya paṭipanno hotī’’ti iminā nibbedhabhāgiyaṃ, ‘‘anupādāvimutto hotī’’ti iminā desanaṃ asekkhabhāgiyaṃ katvā dassesi. Tenāha ‘‘sekkhāsekkhabhūmiyo niddiṭṭhā’’ti.

Dhammakathikasuttavaṇṇanā niṭṭhitā.

7. Acelakassapasuttavaṇṇanā



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16. 为了厌离即是为了获得厌离随观。因为它在以老死为首所说的诸有为法中以厌离的行相而运作。为了离染即是为了获得离染随观。从戒开始即是从受持依向出离的戒开始。具足入流支而住立在依向出离的戒中的优婆塞，更不用说住立在四遍净戒中的比丘，名为正行道者。所以说"应当理解为直到阿罗汉道都是行道"。涅槃法即是引导涅槃的圣道。成为相应自性即是成为与证得涅槃相称的自性。厌离即是以此说达到出起的究竟观。离染灭即是以两个句子说圣道，以其他说果。在这里即是在这部经中。以一种方法即是以第一种方法。因为在那里世尊被那个比丘问说法者的特相而使它达到顶点而解答。因为谁能够说到观道无取解脱，他是确定的说法者。所以说"说法者的问题被说"。以二即是以第二第三方法。那即是问题。使特殊即是使殊胜。不仅说如所问的而已，显示未问的义而使法随法行到达无取所说的特殊。因为世尊像殊胜人被请求少而给予多一样，被问说法者的特相而以缘起门解答那个和比那更上的法随法行以及无取解脱。在那里以"为了厌离...等...说法"以此显示说法作为习气分。以"为灭而行道"以此显示通达分。以"成为无取解脱"以此显示说法作为无学分。所以说"有学无学地被指示"。
说法者经注释结束。
7. 阿支罗迦叶经注释

17.Liṅgenaacelakoti pabbajitaliṅgena acelako. Tena acelakacaraṇena acelo, na niccelatāmattenāti dasseti. Nāmenāti gottanāmena kassapoti. Deseti pavedeti saṃsayavigamanaṃ etenāti deso, nicchayahetūti āha ‘‘kiñcideva desa’’ntiādi. So hi saṃsayavigamanaṃ karotīti kāraṇaṃ. Okāsanti avasaṃsandanapadesaṃ. Tenāha ‘‘khaṇaṃ kāla’’nti. Antaragharaṃ antonivesanaṃ. Antare gharāni etassāti antaragharaṃ, antogāmo. Yadākaṅkhasīti yaṃ ākaṅkhasi. Iti bhagavā sabbaññupavāraṇāya pavāreti. Tenāha ‘‘yaṃ icchasī’’ti. Yadākaṅkhasīti yaṃ ākaṅkhasi, kassapa, tikkhattuṃ paṭikkhipantopi pucchasi, yaṃ ākaṅkhasi, tameva pucchāti attho.

‘‘Yāvatatiyaṃ paṭikkhipī’’ti vuttattā ‘‘tatiyampi kho’’tiādinā pāṭhena bhavitabbaṃ. So pana nayavasena saṃkhittoti daṭṭhabbo. Yena kāraṇena bhagavā acelakassa tikkhattuṃ yācāpetvā cassa pañhaṃ kathesi, taṃ dassetuṃ ‘‘kasmā panā’’tiādimāha. Gāravajananatthaṃ yāvatatiyaṃ paṭikkhipi tañca dhammassa sussūsāya. Dhammagarukā hi buddhā bhagavanto. Sattānaṃ ñāṇaparipākaṃ āgamayamāno yāvatatiyaṃ yācāpetīti vibhattivipariṇāmavasena sādhāraṇato padaṃ yojetvā puna ‘‘ettakena kālenā’’ti kassapassa vasena yojetabbaṃ.


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17. 以相为裸行者即是以出家相为裸行者。以那个裸行的行为而裸，不仅仅是常裸而显示。以名即是以姓名为迦叶。以此去除疑惑而说示宣说为论据，决定的因，所以说"任何论据"等。因为它作疑惑的去除为因。机会即是流向的处所。所以说"刹那时间"。内宅即是内住处。在其中有诸宅为内宅，村内。你何时欲即是你欲什么。如是世尊以一切知的邀请而邀请。所以说"你欲什么"。你何时欲即是你欲什么，迦叶，虽然三次拒绝也问，你欲什么，即是问那个义。
因为说"到第三次拒绝"所以应当有"第三次"等的文句。但它应当看作以方法而略说。为了显示以什么因世尊使裸行者请求三次而对他说问题，所以说"为什么"等。为了生起尊重而到第三次拒绝，那也是为了渴闻法。因为诸佛世尊是以法为重。等待众生智的成熟而使请求到第三次，以变化语尾的方式结合共通的句子，再以"这么多时间"而应当以迦叶的方式结合。


Māti paṭisedhe nipāto. Bhaṇīti punavacanavasena kiriyāpadaṃ vadati. Mā evaṃ bhaṇi, kathesīti attho. ‘‘Iti bhagavā avocā’’ti pana saṅgītikāravacanaṃ. Sayaṃkataṃ dukkhanti purisassa uppajjamānadukkhaṃ, tena kataṃ nāma tassa kāraṇassa pubbe teneva kammassa upacitattāti ayaṃ nayo anavajjo. Diṭṭhigatiko pana pañcakkhandhavinimuttaṃ niccaṃ kārakavedakalakkhaṇaṃ attānaṃ parikappetvā tassa vasena ‘‘sayaṃkataṃ dukkha’’nti pucchatīti bhagavā ‘‘mā heva’’nti avoca, tenāha ‘‘sayaṃkataṃ dukkhanti vattuṃ na vaṭṭatī’’tiādi. Ettha ca yadi bāhirakehi parikappito attā nāma koci atthi, so ca nicco, tassa nibbikāratāya, purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca vattanatthaṃ upadeso ca nippayojano siyā attavādino. Kathaṃ vā so upadeso pavattīyati? Vikārābhāvato. Evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati, tathā sukhassa dukkhassa ca anubhavanabandho eva attavādino na yujjati kammabandhābhāvato. Jātiādīnañca asambhavato kuto vimokkho. Atha pana ‘‘dhammamattaṃ tassa uppajjati ceva vinassati ca. Yassa vasenāyaṃ kiriyāvohāro’’ti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ. Te vā panassa dhammā avatthābhūtā, tato aññe vā siyuṃ anaññe vā. Yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yo hi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ, tasmā tadattho eva yathāvuttadoso. Kiñca dhammakappanāpi niratthikā siyā. Atha anaññe, uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasambhavato kuto niccatāvakāso. Tāsampi vā attano viya niccatāpattīti bandhavimokkhānaṃ asambhavo evāti na yujjatevāyaṃ attavādo. Tenāha ‘‘attā nāma koci dukkhassa kārako natthīti dīpetī’’ti. Paratoti ‘‘paraṃkataṃ dukkha’’ntiādike parasmiṃ tividhepi naye. Adhiccasamuppannanti adhicca yadicchāya kiñci kāraṇaṃ kassaci vā pubbaṃ vinā samuppannaṃ. Tenāha ‘‘akāraṇena yadicchāya uppanna’’nti. Kasmā evamāhāti evaṃ vakkhamānoti adhippāyo. Assāti acelassa. Ayanti bhagavantaṃ sandhāya vadati. Sodhentoti sayaṃ visuddhaṃ katvā pucchitamatthaṃ eva attano pucchāya suddhiṃ dassento. Laddhiyā ‘‘sayaṃkataṃ dukkha’’nti micchāgahaṇassa paṭisedhanatthāya.


我来为您直译这段巴利文：
否定词"勿"是不变词。说即是以重说的方式说动词。勿如此说，即是说的义。但"世尊如是说"是结集者的话。自作苦即是人生起的苦，以那个作为名，因为那个因在之前由他积集业，这个方法无过。但见执者想象离开五蕴的常的作者受者相的我，以它的方式问"自作苦"，所以世尊说"勿如是"，因此说"自作苦不应说"等。这里如果外道所想象的所谓我存在，它是常，因为它无变异，因为不舍弃前色，因为不能造作任何特殊，为了从不利转离，为了住于利，教导对说我者也成为无用。或者那个教导如何运作？因为无变异。如是对说我者如虚空无结构一样，布施等行为和伤害等行为不可能，如是乐和苦的感受束缚也不相应因为无业束缚。因为生等不可能，从何有解脱。如果说"只是法对它生起及灭去，以它的方式这个行为言说"，如是也不能设想以不舍前色而住立的我只是法。或者那些法是它的状态，是异于它或非异。如果异，即使它们生起也无任何特殊。因为所欲为作者、感受者、死者、生者，所以正是为了它如所说的过失。而且法的设想也成为无义。如果非异，因为具有生灭的诸状态与非异的我如它们一样有生灭的可能，常性从何有机会。或者它们也如我一样成为常性，则束缚解脱完全不可能，所以这个说我论完全不相应。因此说"显示无某个我为苦的作者"。从他即是在"他作苦"等三种方法中关于他。无因生即是无因随欲无某个因或无前而生起。所以说"无因随欲生起"。为什么如此说即是意思是将如此说。他的即是裸行者的。这个即是说关于世尊。清净即是使自己清净而显示所问的义正是自己的问题的清净。为了否定以见"自作苦"的邪执。<.Assistant>


So karotīti so kammaṃ karoti. So paṭisaṃvedayatīti kārakavedakānaṃ anaññattadassanaparaṃ etaṃ, na pana kammakiriyāphalānaṃ paṭisaṃvedanānaṃ samānakālatādassanaparaṃ. Itīti nidassanatthe nipāto. Khoti avadhāraṇe. ‘‘So evā’’ti dassito. Aniyatādesā hi ete nipātā. Āditoti bhummatthe nissakkavacananti āha ‘‘ādimhiyevā’’ti. ‘‘Sayaṃkataṃ dukkha’’nti laddhiyā pageva ‘‘so karoti, so paṭisaṃvedayatī’’ti saññācittavipallāsā bhavanti. Saññāvipallāsato hi cittavipallāso, cittavipallāsato diṭṭhivipallāso, tenāha ‘‘evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hotī’’ti. Evaṃ sati saññācittavipallāsānaṃ brūhito micchābhiniveso, yadidaṃ ‘‘sayaṃkataṃ dukkha’’nti laddhi. Tasmā paṭinissajjetuṃ pāpakaṃ diṭṭhigatanti dasseti. Tenāha bhagavā ‘‘sayaṃkataṃ…pe… etaṃ paretī’’ti. Vaṭṭadukkhaṃ adhippetaṃ avisesato atthīti ca vuttattā. Sassataṃ sassatagāhaṃ dīpeti paresaṃ pakāseti, tathābhūto ca sassataṃ daḷhaggāhaṃ gaṇhātīti. Tassāti diṭṭhigatikassa. Taṃ ‘‘sayaṃkataṃ dukkha’’nti evaṃ pavattaṃ viparītadassanaṃ. Etaṃ sassataggahaṇaṃ. Pareti upeti. Tenāha ‘‘kārakañca…pe… attho’’ti. Ekameva gaṇhantanti satipi vatthubhede ayoniso uppajjanena ekameva katvā gaṇhantaṃ.

Idha ‘‘ādimhiyevā’’ti pade. ‘‘Paraṃkataṃ dukkha’’nti laddhiyā pagevātiādinā hettha vuttanayānusārena attho veditabbo. Ayañhettha yojanā – ‘‘paraṃkataṃ dukkha’’nti laddhiyā pageva añño karoti, añño paṭisaṃvedayatīti saññācittavipallāsā bhavantīti sabbaṃ heṭṭhā vuttanayeneva yojetabbaṃ. Evaṃ satīti evaṃ muduke ucchedavipallāse paṭhamuppanne sati pacchā ‘‘paraṃkataṃ dukkha’’nti ayaṃ laddhi hotīti sambandho. Kārakoti kammassa kārako. Tena katanti kammakārakena kataṃ. Kammunā hi phalassa vohāro abhedopacārakattā. Evanti diṭṭhisahagatā vedanā sātasabhāvā kilesapariḷāhādinā saparissayā saupāyāsā, evaṃ. ‘‘Pageva itare’’ti vuttavedanāya abhitunnassa viddhassa. ‘‘Vuttanayena yojetabba’’nti vatvā taṃ yojanaṃ dassento ‘‘tatrāya’’ntiādimāha. Ucchedanti sato sattassa ucchedaṃ vināsaṃ, vibhavanti attho. Asato hi vināsāsambhavato atthibhāvanibandhano ucchedo. Yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalānaṃ paramatthato avinābhāvattā bhinnasantānapatitānaṃ viya accantabhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ. Evaṃ hetuphalabhūtānaṃ dhammānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantābhedagahaṇampi kāraṇamevāti dassetuṃ ‘‘sattassā’’ti vuttaṃ pāḷiyaṃ. Santānavasena hi vattamānesu khandhesu ghanavinibbhogābhāvena ekattagahaṇanibandhano sattaggāho, sattassa ca atthibhāvaggāhanibandhano ucchedaggāho, yāvāyaṃ attā na ucchijjati, tāvāyaṃ vijjatiyevāti gahaṇato nirudayavināso idha ucchedoti adhippetoti ‘‘uccheda’’nti vuttaṃ. Visesena nāso vināso, abhāvo. So pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamoyeva hotīti vuttaṃ ‘‘adassana’’nti. Adassane hi nāsasaddo loke niruḷhoti. Sabhāvavigamo sabhāvāpagamo vibhavo. Yo hi nirudayavināsena ucchijjati, na so attano sabhāvena tiṭṭhati.


我来为您直译这段巴利文：
他作即是他作业。他感受即是这个是显示作者受者的非异性，而不是显示业作业果和诸感受的同时性。这样即是显示义的不变词。确实即是确定。"正是他"被显示。因为这些不变词是不定指示。从始即是依格的离格词，所以说"正从开始"。以"自作苦"的见，首先"他作，他感受"的想心颠倒存在。因为从想颠倒而心颠倒，从心颠倒而见颠倒，所以说"如是时后来这个自作苦的见存在"。如是时想心颠倒的增长邪执着，即是这个"自作苦"的见。所以显示应当舍离恶见。因此世尊说"自作...等...这趣向"。轮回苦被意指因为无差别说存在。显示常，对他人显示常执，如是的也执取常坚固执。他的即是见执者的。那个如是运作的颠倒见。这个常执取。趣向即是趋近。所以说"作者...等...义"。一个执取即是虽然有事物的差别但以不如理生起而执取为一个。
这里"正从开始"词。应当以"以'他作苦'的见，首先"等以下所说的方法随顺理解义。因为这里这是结构 - 以"他作苦"的见，首先"他人作，他人感受"的想心颠倒存在，一切应当以下面所说的方法结合。如是时即是如是柔软的断灭颠倒最初生起时后来"他作苦"这个见存在的结合。作者即是业的作者。由他作即是由业作者作。因为以业对果的言说是不分施设故。如是即是见相应的受是乐性以烦恼热恼等有危险有恼害，如是。"首先其他"说被受刺穿伤害。说"以所说方法应当结合"而显示那个结合所以说"这里这个"等。断灭即是有情的断灭消灭，意思是无有。因为无的消灭不可能所以断灭依于有性。如以因果性运作的自性法虽然是一相续所摄而与异相续所落的差别因为因果在胜义上不相离故，如异相续所落一样以极端差别的决定以差别方法的邪执为断灭执着的因。如是虽然有因果性诸法的自性差别而以一相续所摄性以一性方法而极端无差别执取也是因，所以在圣典中说"有情的"。因为以相续方式运作的诸蕴中因为无聚合分解而依一性执取的有情执取，对有情的有性执取依断灭执取，只要这个我不断灭，这个就永远存在的执取，所以无生灭的消灭这里意指为断灭而说"断灭"。特别的灭为消灭，无有。但它是超过肉眼慧眼的见道，所以说"不见"。因为在世间灭字安立于不见。自性离去自性远离为无有。因为谁以无生灭的消灭而断灭，他不以自己的自性住立。


Ete teti vā ye ime tayā ‘‘sayaṃkataṃ dukkha’’nti ca puṭṭhena mayā ‘‘so karoti, so paṭisaṃvedayatī’’tiādinā, ‘‘añño karoti, añño paṭisaṃvedayatī’’tiādinā ca paṭikkhittā sassatucchedasaṅkhātā antā, te ubho anteti yojanā. Atha vā ete teti yattha puthū aññatitthiyā anupacitañāṇasambhāratāya paramagambhīraṃ saṇhaṃ sukhumaṃ suññataṃ appajānantā sassatucchede nimuggā sīsaṃ ukkhipituṃ na visahanti, ete te ubho ante anupagammāti yojanā. Desetīti paṭhamaṃ tāva anaññasādhāraṇe paṭipattidhamme ñāṇānubhāvena majjhimāya paṭipadāya ṭhito, karuṇānubhāvena desanādhamme majjhimāya paṭipadāya ṭhito dhammaṃ deseti. Ettha hīti hi-saddo hetuattho. Yasmā kāraṇato…pe… niddiṭṭho, tasmā majjhimāya paṭipadāya ṭhito dhammaṃ desetīti yojanā. Kāraṇato phalaṃ dīpitanti yojanā, abhidheyyānurūpañhi liṅgavacanāni honti. Assāti phalassa. Na koci kārako vā vedako vā niddiṭṭho, aññadatthu paṭikkhitto hetuphalamattatādassanato kevalaṃ dukkhakkhandhagahaṇatoti. Ettāvatāti ‘‘ete te, kassapa…pe… dukkhakkhandhassa nirodho hotī’’ti ettakena tāva padena. Sesapañhāti ‘‘sayaṃkatañca paraṃkatañca dukkha’’ntiādikā sesā cattāro pañhā. Aṭṭhakathāyaṃ pana ‘‘kiṃ nu kho, bho gotama, natthi dukkha’’nti pañho pāḷiyaṃ sarūpeneva paṭikkhittoti na uddhato. Paṭisedhitā hontīti tatiyapañho, tāva paṭhamadutiyapañhapaṭikkhepeneva paṭikkhitto, so hi pañho visuṃ visuṃ paṭikkhepena ekajjhaṃ paṭikkhepena ca. Tenāha ‘‘ubho…pe… paṭikkhitto’’ti. Ettha ca yassa attā kārako vedako vā icchito, tena vipariṇāmadhammo attā anuññāto hoti. Tathā ca sati anupubbadhammappavattiyā rūpādidhammānaṃ viya , sukhādidhammānaṃ viya cassa paccayāyattavuttitāya uppādavantatā āpajjati. Uppāde ca sati avassaṃbhāvī nirodhoti anavakāsā niccatāti. Tassa ‘‘sayaṃkata’’nti paṭhamapañhapaṭikkhepo pacchā ce attano niruḷhassa samudayo hotīti pubbe viya anena bhavitabbaṃ, pubbe viya vā pacchāpi. Sesapañhāti tatiyapañhādayo. Tatiyapañho paṭikkhittoti evañca tatiyapañho paṭikkhitto veditabbo – ‘‘avijjāpaccayā saṅkhārā’’tiādinā satataṃ samitaṃ paccayāyattassa dīpanena dukkhassa adhiccasamuppannatā paṭikkhittā, tato eva tassa ajānanañca paṭikkhittaṃ. Tenāha bhagavā ‘‘evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti (ma. ni. 3.126; saṃ. ni. 2.39-40; mahāva. 1; udā. 1).

Yaṃ parivāsaṃ samādiyitvā parivasatīti yojanā. Vacanasiliṭṭhatāvasenāti ‘‘bhagavato santike pabbajjaṃ labheyyaṃ upasampada’’nti yācantena tena vuttavacanasiliṭṭhatāvasena. Gāmappavesanādīnīti ādi-saddena nātidivāpaṭikkamanaṃ, navesiyādigocaratā, sabrahmacārīnaṃ kiccesu dakkhatādi, uddesādīsu tibbacchandatā, titthiyānaṃ avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, titthiyānaṃ vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti (mahāva. 87) imesaṃ saṅgaho. Aṭṭha vattānīti imāni aṭṭha titthiyavattāni pūrentena. Ettha ca nātikālena gāmappavesanā tattha visuddhakāyavacīsamācārena piṇḍāya caritvā nātidivāpaṭikkamananti idamekaṃ vattaṃ.

Ayamettha pāṭhoti etasmiṃ kassapasutte ayaṃ pāṭho. Aññatthāti sīhanādasuttādīsu (dī. ni. 

我来为您直译这段巴利文：
这些那些即是这些被你问"自作苦"而被我以"他作，他感受"等，以"他人作，他人感受"等而否定的所说常断两边，那两个边的结合。或者这些那些即是在那里众多外道因为未积集智资粮而不知最极深细微空性而沉没于常断不能抬头，这些那些两边不趣近的结合。说即是首先以智力住于不共的行法的中道，以悲力住于说法的中道而说法。这里即是因义。因为从因...等...被指示，所以住于中道而说法的结合。从因显示果的结合，因为性数随顺所诠。它的即是果的。无任何作者或受者被指示，相反被否定因为显示只是因果性而只取苦蕴。这么多即是"这些那些，迦叶...等...苦蕴的灭"这么多句。其余问题即是"自作和他作苦"等其余四个问题。但在义释中"尊者乔答摩，无苦吗"的问题在圣典中以自相被否定而不举出。被否定即是第三问题，首先以第一第二问题的否定而被否定，因为那个问题以个别否定和一起否定。所以说"两者...等...被否定"。这里谁欲求我为作者或受者，他承认我是变异法。如是时如色等诸法的次第法运作一样，如乐等诸法一样，因为依缘而转所以成为有生。而在生时必有灭所以常性无机会。他的"自作"的第一问题的否定如果后来自己安立的有生起则应当如前面一样，或者如前面一样后来也。其余问题即是第三问题等。第三问题被否定即是如是第三问题应当知被否定 - 以"无明缘行"等显示常恒依缘，苦的无因生性被否定，由此它的不知也被否定。所以世尊说"如是这个纯苦蕴的集生起"。
受持别住而别住的结合。以语言圆滿的方式即是以他说"愿在世尊处得出家得具足戒"的语言圆滿的方式。入村等即是以等字包含不过迟回，不以淫女等为行处，在同梵行者的事中熟练等，在诵等中有强欲，在说外道的坏时欢喜，在说佛等的坏时不欢喜，在说外道的好时不欢喜，在说佛等的好时欢喜这些。八行即是圆满这八外道行。这里不过时入村在那里以清净身语行为而行乞不过迟回，这是一个行。
这里这个读诵即是在这个迦叶经中这个读诵。其他即是在狮子吼经等

1.402-403). Ghaṃsitvā koṭṭetvāti yathā suvaṇṇaṃ nighaṃsitvā adhikaraṇiyā koṭṭetvā niddosameva gayhati, evaṃ parivāsavattacaraṇena ghaṃsitvā suddhabhāvavīmaṃsanena koṭṭetvā suddho eva aññatitthiyapubbo idha gayhati. Tibbacchandatanti sāsanaṃ anupavisitvā brahmacariyavāse tibbacchandataṃ daḷhatarābhirucitaṃ. Aññataraṃ bhikkhuṃ āmantesīti nāmagottena apākaṭaṃ ekaṃ bhikkhuṃ āṇāpesi ehibhikkhuupasampadāya upanissayābhāvato. Gaṇe nisīditvāti bhikkhū attano santike pattāsanavasena gaṇe nisīditvā.

Acelakassapasuttavaṇṇanā niṭṭhitā.

8. Timbarukasuttavaṇṇanā

18. Yasmā timbaruko ‘‘vedanā attā. Attāva vedayatī’’ti evaṃladdhiko, tasmā tāya laddhiyā ‘‘sayaṃkataṃ sukhadukkha’’nti vadati, taṃ paṭisaṃharituṃ bhagavā ‘‘sā vedanā’’tiādiṃ avoca. Tenāha ‘‘sā vedanātiādi sayaṃkataṃ sukhadukkhanti laddhiyā nisedhanatthaṃ vutta’’nti. Etthāpīti imasmimpi sutte. Tatrāti yaṃ vuttaṃ ‘‘sā vedanā…pe… sukhadukkha’’nti, tasmiṃ pāṭhe. Ādimhiyevāti ettha bhummavacanena ‘‘ādito’’ti to-saddo na nissakkavacane. Eva-kārena kho-saddo avadhāraṇeti dasseti. Yaṃ panettha vattabbaṃ, taṃ anantarasutte vuttameva. Tattha pana ‘‘vedanāto añño attā, vedanāya kārako’’ti laddhikassa diṭṭhigatikassa vādo paṭikkhitto, idha ‘‘vedanā attā’’ti evaṃladdhikassāti ayameva viseso. Tenāha ‘‘evañhi sati vedanāya eva vedanā katā hotī’’tiādi. Imissāti yāya vedanāya sukhadukkhaṃ kataṃ, imissā. Pubbepīti sassatākārato pubbepi. Purimañhi atthanti anantarasutte vuttaṃ atthaṃ. Aṭṭhakathāyanti porāṇaṭṭhakathāyaṃ. Tanti purimasutte vuttamatthaṃ. Assāti imassa suttassa. Yasmā timbaruko ‘‘vedanāva attā’’ti gaṇhāti, tasmā vuttaṃ ‘‘ahaṃ sā vedanā…pe… na vadāmī’’ti.

Aññā vedanātiādīsupi yaṃ vattabbaṃ, taṃ anantarasutte vuttanayameva. Kārakavedanāti kattubhūtavedanā. Vedanāsukhadukkhanti vedanābhūtasukhadukkhaṃ kathitaṃ, na vaṭṭasukhadukkhaṃ. ‘‘Vipākasukhadukkhameva vaṭṭatī’’ti vuttaṃ ‘‘sayaṃkataṃ sukhaṃ dukkha’’ntiādivacanato.

Timbarukasuttavaṇṇanā niṭṭhitā.

9. Bālapaṇḍitasuttavaṇṇanā

19. Avijjā nīvaraṇā bhavādi-ādīnavassa nivāritapaṭicchādikā etassāti avijjānīvaraṇo, avijjāya nivutoti āha ‘‘avijjāya nivāritassā’’ti. Ayaṃ kāyoti bālassa appahīnakilesassa paccuppannaṃ attabhāvaṃ rakkhaṃ katvā avijjāya paṭicchāditādīnave ayāthāvadassanavasena taṇhāya paṭiladdhacittassa taṃtaṃbhavūpagā saṅkhārā saṅkharīyanti. Tehi ca attabhāvassa abhinibbatti, tasmā ayañca avijjāya kāyo nibbattoti. Assāti bālassa. Ayaṃ atthoti ‘‘ayaṃ kāyo nāmarūpanti ca vutto’’ti attho dīpetabbo upādānakkhandhasaḷāyatanasaṅgahato tesaṃ dhammānaṃ. Evametaṃ dvayanti evaṃ avijjāya nivāritattā, taṇhāya ca saṃyuttattā evaṃ saparasantānagatasaviññāṇakakāyasaṅkhātaṃ dvayaṃ hoti. Aññatthāti suttantaresu. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādinā (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43-45; 

我来为您直译这段巴利文：
1.402-403。磨打即是如黄金被磨在磨盘上打而取无过，如是以别住行的实行而磨，以清净性的观察而打，只取清净的前外道在这里。强欲即是进入教法后在梵行住处的强欲坚固爱好。告某比丘即是命令一个以名姓不著名的比丘，因为无来比丘具足戒的近依。在众中坐即是比丘们在自己附近以得座位的方式在众中坐。
阿支罗迦叶经注释结束。
8. 亭跋卢经注释
18. 因为亭跋卢有"受是我，我感受"这样的见，所以以那个见说"自作乐苦"，为了收回那个世尊说"那个受"等。所以说"那个受等为否定'自作乐苦'的见而说"。这里也即是在这部经中。在那里即是说"那个受...等...乐苦"，在那个读诵中。正从开始即是这里依格中的"从"字不是离格。以正字显示确实字是确定。这里应当说的，那个在前经已说。但在那里否定"异于受的我，受的作者"的见执者的说，这里否定"受是我"这样见的，这是唯一差别。所以说"如是时受的受被作"等。这个即是以那个受乐苦被作，这个。以前也即是从常性以前也。前义即是在前经所说的义。在义释即是在古义释中。那个即是在前经所说的义。它的即是这部经的。因为亭跋卢执取"受即是我"，所以说"我不说那个受...等"。
在其他受等中应当说的，那个正是前经所说的方法。作者受即是成为作者的受。受乐苦即是说成为受的乐苦，不是轮回乐苦。"只是异熟乐苦适合"说因为从"自作乐苦"等的话。
亭跋卢经注释结束。
9. 愚智经注释
19. 无明盖即是以无明为盖遮蔽覆盖有等过患的他，以无明遮蔽，所以说"被无明遮蔽的"。这个身即是愚者未断烦恼者以保护现在的自体而以无明遮蔽过患以非如实见的方式以渴爱获得心的趣向彼彼有的诸行被造作。以它们而自体的生起，所以这个以无明的身生起。他的即是愚者的。这个义即是"这个身说是名色"的义应当显示因为包摄取蕴六处的那些法。如是这个二即是如是因为被无明遮蔽，和被渴爱系缚，如是成为所说的在自他相续的有识身的二。在其他即是在其他经中。"缘眼和色生起眼识，三者的和合是触"等。

4.60-61; kathā. 465, 467) ajjhattikabāhirāyatanāni bhinditvā cakkhurūpādidvayāni paṭicca cakkhusamphassādayo vuttā, idha pana abhinditvā cha ajjhattikabāhirāyatanāni paṭicca cakkhusamphassādayo vuttā ‘‘dvayaṃ paṭicca phasso’’ti, tasmā mahādvayaṃ nāma kiretaṃ anavasesato ajjhattikabāhirāyatanānaṃ gahitattā. Ajjhattikabāhirāni āyatanānīti etthāpi hi saḷāyatanāni saṅgahitāneva. Phassakāraṇānīti phassapavattiyā paccayāni. Yehīti hetudassanamattanti āha ‘‘yehi kāraṇabhūtehī’’ti. Phasso eva phusanakicco, na phassāyatanānīti vuttaṃ ‘‘phassena phuṭṭho’’ti. Paripuṇṇavasenāti avekallavasena. Aparipuṇṇāyatanānaṃ hīnāni phassassa kāraṇāni honti, tesaṃ viyāti ‘‘etesaṃ vā aññatarenā’’ti vuttaṃ. Kāyanibbattanādimhīti saviññāṇakassa kāyassa nibbattanaṃ kāyanibbattanaṃ, kāyo vā nibbattati etenāti kāyanibbattanaṃ, kilesābhisaṅkhārā. Ādisaddena phassasaḷāyatanādisaṅgaho. Adhikaṃ payasati payuñjati etenāti adhippayāso, visesakāraṇanti āha ‘‘adhikapayogo’’ti.

Bhagavā amhākaṃ uppādakabhāvena mūlabhāvena bhagavaṃmūlakā. Ime dhammāti ime kāraṇadhammā. Yehi mayaṃ bālapaṇḍitānaṃ samānepi kāyanibbattanādimhi visesaṃ jāneyyāma, tenāha ‘‘pubbe kassapasammāsambuddhena uppāditā’’tiādi. Ājānāmāti abhimukhaṃ paccakkhato jānāma. Paṭivijjhāmāti tasseva vevacanaṃ, adhigacchāmāti attho. Netāti amhākaṃ santāne pāpetā. Vinetāti yathā alamariyañāṇadassanaviseso hoti, evaṃ visesato netā, tadaṅgavinayādivasena vā vinetā. Anunetāti anurūpaṃ netā. Antarantarā yathādhammapaññattiyā paññāpitānaṃ dhammānaṃ anurūpato dassanaṃ hotīti āha ‘‘yathāsabhāvato…pe… dassetā’’ti. Āpāthaṃ upagacchantānaṃ bhagavā paṭisaraṇaṃ samosaraṇaṭṭhānanti bhagavaṃpaṭisaraṇā dhammā. Tenāha ‘‘catubhūmakadhammā’’tiādi. Paṭisarati paṭivijjhatīti paṭisaraṇaṃ, tasmā paṭivijjhanavasena bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Tenāha ‘‘api cā’’tiādi. Phasso āgacchatīti paṭivijjhanakavasena phasso ñāṇassa āpāthaṃ āgacchati, āpāthaṃ āgacchantoyeva so atthato ‘‘ahaṃ kinnāmo’’ti nāmaṃ pucchanto viya, bhagavā cassa nāmaṃ karonto viya hotīti vuttaṃ ‘‘ahaṃ bhagavā’’tiādi. Upaṭṭhātūti ñāṇassa paccupaṭṭhātu. Bhagavantaṃyeva paṭibhātūti bhagavato eva bhāgo hotu, bhagavāva naṃ attano bhāgaṃ katvā vissajjetūti attho, bhagavato bhāgo yadidaṃ dhammassa akkhānaṃ, amhākaṃ pana savanaṃ bhāgoti ayamettha adhippāyo. Evañhi saddalakkhaṇena sameti. Keci pana paṭibhātūti atthaṃ vadanti ñāṇena dissatu desīyatūti vā attho. Tenāha ‘‘tumheyeva no kathetvā dethāti attho’’ti.


我来为您直译这段巴利文：
4.60-61；论467说分别内外处而说缘眼色等二生起眼触等，但这里不分别而说缘六内外处生起眼触等"缘二而触"，所以这确实名为大二因为无余取内外处。因为在"内外处"这里也包摄六处。触的因即是触生起的缘。以彼等即是只是显示因，所以说"以作为因的彼等"。正是触有触的作用，不是触处，所以说"被触触"。以圆满的方式即是以无缺的方式。因为不圆满处是触的劣因，如它们，所以说"或以它们的任一"。在身生起等即是有识身的生起为身生起，或以此身生起为身生起，烦恼行。以等字包摄触六处等。以此殊胜运作为殊胜运作，特殊因，所以说"殊胜加行"。
世尊因为生起者性为根本性而为世尊为根本。这些法即是这些因法。以彼等我们虽然在愚智的身生起等相同而知差别，所以说"前迦叶正等觉生起"等。了知即是对面亲证而知。通达即是它的同义语，意思是证得。引导者即是引导至我们的相续。调伏者即是如成就适合圣知见的殊胜而特别引导，或以彼分调伏等的方式调伏。随引导者即是适当引导。中间中间如法施设的诸法适当显示，所以说"如自性...等...显示者"。诸法来到范围世尊为依止归趣处为依世尊。所以说"四地法"等。以依止通达为依止，所以以通达的方式世尊为它们的依止为依世尊。所以说"又"等。触来即是以通达的方式触来到智的范围，正来到范围时它实际上像问"我名什么"，世尊像为它作名一样，所以说"我世尊"等。现起即是对智现起。对世尊显现即是只成为世尊的分，意思是世尊使它成为自己的分而解答，这里的意思是说法是世尊的分，而听闻是我们的分。如是与语法相符。有些人则说显现的义是以智见或说被说。所以说"意思是你们为我们说给"。


Bālassa paṇḍitassa ca kāyassa nibbattiyā paccayabhūtā avijjā ca taṇhā ca. Tenāha ‘‘kammaṃ…pe… niruddhā’’ti. Javāpetvāti gahitajavanaṃ katvā, yathā paṭisandhiṃ ākaḍḍhituṃ samatthaṃ hoti, evaṃ katvā. Yadi niruddhā, kathaṃ appahīnāti vuttanti āha ‘‘yathā panā’’tiādi. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘sā eva tittirī, tāneva osadhāni, tasseva kammassa vipākāvasesenā’’ti ca. Dukkhakkhayāyāti tadatthavisesanatthanti āha ‘‘khayatthāyā’’ti. Paṭisandhikāyanti paṭisandhigahaṇapubbakaṃ kāyaṃ. Pāḷiyaṃ ‘‘bālenā’’ti karaṇavacanaṃ nissakketi āha ‘‘bālato’’ti. Bhāvinā saha paṭisandhinā sappaṭisandhiko. Yo pana ekantato tenattabhāvena arahattaṃ pattuṃ bhabbo, so bhāvinā paṭisandhinā ‘‘appaṭisandhiko’’ti, tato visesanatthaṃ ‘‘sappaṭisandhiko’’ti vuttaṃ. Kiñcāpi vuttaṃ, so ca yāva ariyabhūmiṃ na okkamati, tāva bāladhammasamaṅgī evāti katvā ‘‘sabbopi puthujjano bālo’’ti vuttaṃ. Tathā hi ‘‘appaṭisandhiko khīṇāsavo paṇḍito’’ti khīṇāsava-saddena appaṭisandhiko visesito. Yadi evaṃ sekkhā kathanti āha ‘‘sotāpannā’’tiādi. Te hi sikhāpattapaṇḍiccabhāvalakkhaṇābhāvato paṇḍitāti na vattabbā khīṇāsavā viya, balavatarānaṃ pana bāladhammānaṃ pahīnattā bālātipi na vattabbā puthujjanā viya. Bhajiyamānā pana catusaccasampaṭivedhaṃ upādāya paṇḍitapakkhaṃ bhajanti, na bālapakkhaṃ vuttakāraṇenāti.

Bālapaṇḍitasuttavaṇṇanā niṭṭhitā.

10. Paccayasuttavaṇṇanā



我来为您直译这段巴利文：
愚者和智者的身生起的作为缘的无明和渴爱。所以说"业...等...灭"。使速行即是使成为已取速行，如能引生结生，如是作。如果已灭，如何说未断而说"如何"等。因为在相似的也有它的言说，如"正是那只鹧鸪，正是那些药，以正是那个业的异熟余"。为苦尽即是为那个目的的特殊，所以说"为尽"。结生身即是以取结生为先的身。在圣典中"以愚者"的具格是离格，所以说"从愚者"。与未来结生一起为有结生。但谁一定能以那个自体证得阿罗汉，他以未来结生为"无结生"，为了与它区别所以说"有结生"。虽然说，他只要未进入圣地，直到那时具足愚法，所以说"一切凡夫是愚者"。如是"无结生的漏尽者是智者"以漏尽词区别无结生。如果如是预流者等如何？所以说"预流者"等。因为他们因为无到达顶点的智性相而不可说如漏尽者为智者，但因为已断较强的愚法而不可说如凡夫为愚者。但分别时因为证悟四谛而归入智者分，不归入愚者分因为所说的因。
愚智经注释结束。
缘经注释

20. Sabbampi saṅkhataṃ appaṭicca uppannaṃ nāma natthīti paccayadhammopi attano paccayadhammaṃ upādāya paccayuppanno, tathā paccayuppannadhammopi attano paccayuppannaṃ upādāya paccayadhammoti yathārahaṃ dhammānaṃ paccayapaccayuppannatā. Yesaṃ vineyyānaṃ paṭiccasamuppādadesanāyeva subodhato upaṭṭhāti, tesaṃ vasena suṭṭhu vibhāgaṃ katvā paṭiccasamuppādo desito. Yesaṃ pana vineyyānaṃ tadubhayasmiṃ vibhajja sute eva dhammābhisamayo hoti, te sandhāya bhagavā tadubhayaṃ vibhajja dassento ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme’’ti imaṃ desanaṃ ārabhīti imamatthaṃ vibhāvento ‘‘satthā imasmiṃ sutte’’tiādimāha. Paccayassa bhāvo paccayattaṃ, paccayanibbattatā. Asabhāvadhamme na labbhatīti ‘‘sabhāvadhamme’’ti vuttaṃ. Nanu ca jāti jarā maraṇañca sabhāvadhammo na hoti, yesaṃ pana khandhānaṃ jāti jarā maraṇañca, te eva sabhāvadhammā, atha kasmā desanāya te gahitāti? Nāyaṃ doso, jāti jarā maraṇañhi paccayanibbattānaṃ sabhāvadhammānaṃ vikāramattaṃ, naññesaṃ, tasmā te gahitāti. Uppādā vā tathāgatānanti na vineyyapuggalānaṃ maggaphaluppatti viya jātipaccayā jarāmaraṇuppatti tathāgatuppādāyattā, atha kho sā tathāgatānaṃ uppādepi anuppādepi hotiyeva. Tasmā sā kāmaṃ asaṅkhatā viya dhātu na niccā, tathāpi ‘‘sabbakālikā’’ti etena jātipaccayato jarāmaraṇuppattīti dasseti. Tenāha ‘‘jātiyeva jarāmaraṇassa paccayo’’ti. Jātipaccayāti ca jātisaṅkhātapaccayā. Hetumhi nissakkavacanaṃ. Ṭhitāva sā dhātu, yāyaṃ idappaccayatā jātiyā jarāmaraṇassa paccayatā tassa byabhicārābhāvato. Idāni na kadāci jāti jarāmaraṇassa paccayo na hoti hotiyevāti jarāmaraṇassa paccayabhāve niyameti. Ubhayenapi yathāvuttassa paccayabhāvo yattha hoti, tattha avassaṃbhāvitaṃ dasseti. Tenāha bhagavā ‘‘ṭhitāva sā dhātū’’ti. Dvīhi padehi. Tiṭṭhantīti yassa vasena dhammānaṃ ṭhiti, sā idappaccayatā dhammaṭṭhitatā. Dhammeti paccayuppanne dhamme. Niyameti viseseti. Hetugatavisesasamāyogo hi hetuphalassa evaṃ dhammatāniyāmo evāti.


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20. 一切有为也无不缘而生起名，所以缘法也依自己的缘法而成为缘生，如是缘生法也依自己的缘生而成为缘法，如是诸法随宜成为缘和缘生。对那些所调伏者只是缘起教说容易明白显现，以他们的方式善作分别而说缘起。但对那些所调伏者在那两者分别听闻时正法现观生起，针对他们世尊显示分别那两者而开始这个教说"诸比丘，我将为你们说缘起和缘生诸法"，显明这个义而说"大师在这部经"等。缘的存在为缘性，缘的生起性。在非自性法不得，所以说"自性法"。但不是生老死成为自性法，但对那些蕴的生老死，它们正是自性法，那么为什么在教说中取它们？这不是过失，因为生老死只是缘生的自性法的变化，不是其他的，所以取它们。或从如来生起即是不像所调伏补特伽罗的道果生起依如来生起，如是从生缘生老死，而是它在如来生起和不生起都有。所以它虽然如无为界不是常，但以"一切时"这个显示从生缘而老死生起。所以说"生正是老死的缘"。生缘即是所说生的缘。在因上离格语。那个界住立，即是这个此缘性生对老死的缘性因为它无变异。现在生从不是老死的缘而必有在老死的缘性中决定。以两者也显示所说的缘性在哪里，在那里必定有。所以世尊说"那个界住立"。以两句。住立即是以它的力量诸法的住立，那个此缘性为法住性。诸法即是缘生诸法。决定区别。因为因的特殊结合正是因果如是法性的决定。


Aparo nayo – ṭhitāva sā dhātūti yāyaṃ jarāmaraṇassa idappaccayatā ‘‘jātipaccayā jarāmaraṇa’’nti, esā dhātu esa sabhāvo. Tathāgatānaṃ uppādato pubbe uddhañca appaṭivijjhiyamāno, majjhe ca paṭivijjhiyamāno na tathāgatehi uppādito, atha kho sambhavantassa jarāmaraṇassa sabbakālaṃ jātipaccayato sambhavoti ṭhitāva sā dhātu, kevalaṃ pana sayambhuñāṇena abhisambujjhanato ‘‘ayaṃ dhammo tathāgatena abhisambuddho’’ti pavedanato ca tathāgato ‘‘dhammasāmī’’ti vuccati, na apubbassa uppādanato. Tena vuttaṃ ‘‘ṭhitāva sā dhātū’’ti. Sā eva ‘‘jātipaccayā jarāmaraṇa’’nti ettha vipallāsābhāvato evaṃ avabujjhamānassa etassa sabhāvassa, hetuno vā tatheva bhāvato ṭhitatāti dhammaṭṭhitatā, jāti vā jarāmaraṇassa uppādaṭṭhiti pavattaāyūhana-saṃyoga-palibodha-samudaya-hetupaccayaṭṭhitīti taduppādādibhāvenassā ṭhitatā ‘‘dhammaṭṭhitatā’’ti phalaṃ pati sāmatthiyato hetumeva vadati. Dhārīyati paccayehīti vā dhammo, tiṭṭhati tattha tadāyattavuttitāya phalanti ṭhiti, dhammassa ṭhiti dhammaṭṭhiti. Dhammoti vā kāraṇaṃ paccayabhāvena phalassa dhāraṇato, tassa ṭhiti sabhāvo, dhammato ca añño sabhāvo natthīti dhammaṭṭhiti, paccayo. Tenāha ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. mātikā 4). Dhammaṭṭhiti eva dhammaṭṭhitatā. Sā eva dhātu ‘‘jātipaccayā jarāmaraṇa’’nti imassa sabhāvassa, hetuno vā aññathattābhāvato, ‘‘na jātipaccayā jarāmaraṇa’’nti viññāyamānassa ca tabbhāvābhāvato niyāmatā vavatthitabhāvoti dhammaniyāmatā. Phalassa vā jarāmaraṇassa jātiyā sati sambhavo dhamme hetumhi ṭhitatāti dhammaṭṭhitatā, asati asambhavo dhammaniyāmatāti evaṃ phalena hetuṃ vibhāveti, taṃ ‘‘ṭhitāva sā dhātū’’tiādinā vuttaṃ. Imesaṃ jarāmaraṇādīnaṃ paccayatāsaṅkhātaṃ idappaccayataṃ abhisambujjhati paccakkhakaraṇena abhimukhaṃ bujjhati yāthāvato paṭivijjhati, tato eva abhisameti abhimukhaṃ samāgacchati, ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamattaṃ niddisanavasena pakārehi ñāpento paññāpeti. Pakārehi eva patiṭṭhapento paṭṭhapeti. Yathāniddiṭṭhaṃ paṭiniddesavasena vivarati vibhajati. Vivaṭañhi vibhattañca atthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttānīkaroti. Uttānīkaronto tathā paccakkhabhūtaṃ katvā nigamanavasena passathāti cāha.


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另一方法 - "那个界住立"即是这个老死的此缘性"缘生而老死"，这个界这个自性。在如来生起之前之后未通达，中间通达而不是被如来生起，而是生起的老死一切时从生缘而生起，所以那个界住立，但只是以自觉智证悟而宣说"这个法被如来证悟"所以如来称为"法主"，不是因为生起无前的。所以说"那个界住立"。正是它在"缘生而老死"这里因为无颠倒对如是了知的这个自性，或因为因如是存在而住立为法住性，或生对老死的生住、转起、加行、结合、障碍、集、因缘住，所以以它的生起等性而住立为"法住性"对果从能力而只说因。或以诸缘而持为法，住立在那里因为依它而转起为果为住立，法的住立为法住立。或法为因因为以缘性而持果，它的住立为自性，而无异于法的自性为法住立，为缘。所以说"摄受缘的慧为法住智"。法住即是法住性。正是那个界"缘生而老死"这个自性，或因为因无异性，和因为被了知为"不缘生而老死"无彼性，决定为确定性为法决定性。或果老死有生而生起，在法因中住立为法住性，无则不生起为法决定性，如是以果显明因，它以"那个界住立"等说。证悟这些老死等的缘性所说的此缘性以现证而对面觉悟如实通达，由此而现观对面会遇，从开始说而告知显示，意思是开示。完成那个开示而说示。以显示所开示的方式以诸方式令知而施设。以诸方式建立而安立。以返复说的方式开显所显示而分别。因为以因譬喻显示而明显开显分别的义。开显而如是作成现证以结论方式而说"你们看"。


Jātipaccayā jarāmaraṇantiādīsūti jātiādīnaṃ jarāmaraṇapaccayabhāvesu. Tehi tehi paccayehīti yāvatakehi paccayehi yaṃ phalaṃ uppajjamānārahaṃ, avikalehi teheva tassa uppatti, na ūnādhikehīti. Tenāha ‘‘anūnādhikehevā’’ti. Yathā taṃ cakkhurūpālokamanasikārehi cakkhuviññāṇassa sambhavoti. Tena taṃtaṃphalanipphādane tassā paccayasāmaggiyā tappakāratā tathatāti vuttāti dasseti. Sāmagginti samodhānaṃ, samavāyanti attho. Asambhavābhāvatoti anuppajjanassa abhāvato. Tathāvidhapaccayasāmaggiyañhi satipi phalassa anuppajjane tassāvitathatā siyā. Aññadhammapaccayehīti aññassa phaladhammassa paccayehi. Aññadhammānuppattitoti tato aññassa phaladhammassa anuppajjanato. Na hi kadāci cakkhurūpālokamanasikārehi sotaviññāṇassa sambhavo atthi. Yadi siyā, tassā sāmaggiyā aññathatā nāma siyā, na cetaṃ atthīti ‘‘anaññathatā’’ti vuttaṃ. Paccayatoti paccayabhāvato. Paccayasamūhatoti etthāpi eseva nayo. Idappaccayā eva idappaccayatāti tā-saddena padaṃ vaḍḍhitaṃ yathā ‘‘devoyeva devatā’’ti, idappaccayānaṃ samūho idappaccayatāti samūhattho tāsaddo yathā ‘‘janānaṃ samūho janatā’’ti imamatthaṃ sandhāyāha ‘‘lakkhaṇaṃ panettha saddasatthato veditabba’’nti.

Na niccaṃ sassatanti aniccaṃ. Jarāmaraṇaṃ na aniccaṃ saṅkhārānaṃ vikārabhāvato anipphannattā, tathāpi ‘‘anicca’’nti pariyāyena vuttaṃ. Esa nayo saṅkhatādīsupi. Samāgantvā kataṃ sahiteheva paccayehi nibbattetabbato yathāsabhāvaṃ samecca sambhuyya paccayehi katanti saṅkhataṃ. Paccayārahaṃ paccayaṃ paṭicca na vinā tena sahitasametameva uppannanti paṭiccasamuppannaṃ. Tenāha ‘‘paccaye nissāya uppanna’’nti. Khayasabhāvanti bhijjanasabhāvaṃ. Vigacchanakasabhāvanti sakabhāvato apagacchanakasabhāvaṃ. Virajjanakasabhāvanti palujjanakasabhāvaṃ. Nirujjhanakasabhāvanti khaṇabhaṅgavasena pabhaṅgusabhāvaṃ. Vuttanayenāti jarāya vuttanayena. Janakappaccayānaṃ kammādīnaṃ. Kiccānubhāvakkhaṇeti ettha kiccānubhāvo nāma yathā pavattamāne paccaye tassa phalaṃ uppajjati, tathā pavatti, evaṃ santassa pavattanakkhaṇe. Idaṃ vuttaṃ hoti – yasmiṃ khaṇe paccayo attano phaluppādanaṃ pati byāvaṭo nāma hoti, imasmiṃ khaṇe ye dhammā rūpādayo upalabbhanti tato pubbe, pacchā ca anupalabbhamānā, tesaṃ tato uppatti niddhārīyati, evaṃ jātiyāpi sā niddhāretabbā taṃkhaṇūpaladdhatoti. Yadi evaṃ nippariyāyatova jātiyā kutoci uppatti siddhi, atha kasmā ‘‘ekena pariyāyenā’’ti vuttanti? Jāyamānadhammānaṃ vikārabhāvena upaladdhabbattā. Yadi nipphannadhammā viya jāti upalabbheyya, nippariyāyatova tassā kutoci uppatti siyā, na cevaṃ upalabbhati, atha kho anipphannattā vikārabhāvena upalabbhati. Tasmā ‘‘ekena pariyāyenettha aniccātiādīni yujjantī’’ti vuttaṃ. Na pana jarāmaraṇe, janakappaccayānaṃ kiccānubhāvakkhaṇe tassa alabbhanato. Teneva ‘‘ettha ca aniccanti…pe… aniccaṃ nāma jāta’’nti vuttaṃ.


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在"缘生而老死"等中即是生等的老死缘性中。以那些那些诸缘即是以多少缘果生起应当，以不增不减的它们而它生起，不是减或增。所以说"只是不减不增"。如以眼、色、光明、作意而眼识生起。由此显示以那个那个果的完成而那个缘和合的那个状态为如是性。和合即是会合，意思是聚合。因为无不生起即是因为无不生起。因为在如是种类缘和合有时果不生起则它的不如是性会有。其他法缘即是其他果法的诸缘。不生起其他法即是从它不生起其他果法。因为从不以眼、色、光明、作意而有耳识的生起。如果有，那个和合的异性名会有，而这个不存在，所以说"无异性"。从缘即是从缘性。从缘聚在这里也是这个方法。此缘正是此缘性，以tā声而词增长如"天正是天性"，此缘的聚合为此缘性，tā声为聚合义如"众人的聚合为群众性"，关于这个义而说"但在这里相从声论应知"。
不常恒为无常。老死不是无常因为是诸行的变化性而无成就性，但如是以方便说"无常"。这个方法在有为等中也是。会合而作因为应以和合的诸缘而生起，如自性会合聚合以诸缘而作为有为。应缘依缘不离它和合会合而生起为缘生。所以说"依诸缘而生起"。灭性即是破坏性。离去性即是从自性离去性。变坏性即是破坏性。灭尽性即是以刹那坏的力量而破坏性。以所说方法即是以老所说方法。生成诸缘的业等。在作用力量刹那即是在这里作用力量名为如在转起缘时它的果生起，如是转起，如是存在的转起刹那。这个是所说 - 在缘对自己的果生起忙碌名为的刹那，在这个刹那得到色等诸法在它之前之后不得到，决定它们从它生起，如是生也应以它在那个刹那得到而决定。如果如是从无方便而生的从某处生起成就，那么为什么说"以一个方便"？因为应以变化性而得诸生起法。如果像成就诸法一样得到生，从无方便而它从某处生起会有，而不如是得到，但因为无成就性以变化性而得到。所以说"在这里以一个方便而无常等相应"。但不在老死，因为在生成诸缘的作用力量刹那不得到它。正是由此而说"在这里无常即是生"。


Savipassanāyāti ettha saha-saddo appadhānabhāvadīpano ‘‘samakkhikaṃ, samakasa’’ntiādīsu viya. Appadhānabhūtā hi vipassanā, yathābhūtadassanamaggapaññā pajānāti. ‘‘Purimaṃ anta’’nti vuccamāne paccuppannabhāvassapi gahaṇaṃ siyāti ‘‘purimaṃ antaṃ atīta’’nti vuttaṃ. Vijjamānatañca avijjamānatañcāti sassatāsaṅkaṃ nissāya ‘‘ahosiṃ nu kho ahamatītamaddhāna’’nti atīte attano vijjamānataṃ, adhiccasamuppattiāsaṅkaṃ nissāya ‘‘yato pabhuti ahaṃ, tato pubbe na nu kho ahosi’’nti atīte attano avijjamānatañca kaṅkhati. Kasmā? Vicikicchāya ākāradvayāvalambanato. Tassā pana atītavatthutāya gahitattā sassatādhiccasamuppattiākāranissitatā dassitā eva. Āsappanaparisappanapavattikaṃ katthacipi appaṭivattihetubhūtaṃ vicikicchaṃ kasmā uppādetīti na vicāretabbametanti dassento āha ‘‘kiṃkāraṇanti na vattabba’’nti . Kāraṇaṃ vā vicikicchāya ayonisomanasikāro, tassa andhabālaputhujjanabhāvo, ariyānaṃ adassāvitā cāti daṭṭhabbaṃ. Jātiliṅgupapattiyoti khattiyabrāhmaṇādijātiṃ, gahaṭṭhapabbajitādiliṅgaṃ, devamanussādiupapattiñca. Nissāyāti upādāya. Tasmiṃ kāle yaṃ santānaṃ majjhimaṃ pamāṇaṃ, tena yutto pamāṇiko, tadabhāvato adhikabhāvato vā ‘‘appamāṇiko’’ti veditabbo. Kecīti sārasamāsācariyā. Te hi ‘‘kathaṃ nu kho’’ti issarena vā brahmunā vā pubbakatena vā ahetuto vā nibbattoti cintetīti vadanti. Ahetuto nibbattikaṅkhāpi hi hetuparāmasanamevāti. Paramparanti pubbāparappavattiṃ. Addhānanti kālādhivacanaṃ, tañca bhummatthe upayogavacanaṃ daṭṭhabbaṃ. Vijjamānatañca avijjamānatañcāti sassatāsaṅkaṃ nissāya ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti anāgate attano vijjamānataṃ, ucchedāsaṅkaṃ nissāya ‘‘yasmiñca attabhāve ucchedanakaṅkhā, tato paraṃ nu kho bhavissāmī’’ti anāgate attano avijjamānatañca kaṅkhatīti heṭṭhā vuttanayena yojetabbaṃ.

Paccuppannaṃ addhānanti addhāpaccuppannassa idhādhippetattā ‘‘paṭisandhimādiṃ katvā’’tiādi vuttaṃ. ‘‘Idaṃ kathaṃ, idaṃ katha’’nti pavattanato kathaṃkathā, vicikicchā, sā assa atthīti kathaṃkathī. Tenāha ‘‘vicikicchī’’ti. Kā ettha cintā? Ummattako viya bālaputhujjanoti paṭikacceva vuttanti adhippāyo. Taṃ mahāmātāya puttaṃ. Muṇḍesunti muṇḍena anicchantaṃ jāgaraṇakāle na sakkāti suttaṃ muṇḍesuṃ kuladhammavasena yathā ekacce kulatāpasā. Rājabhayenāti ca vadanti. Sītibhūtanti idaṃ madhurakabhāvappattiyā kāraṇavacanaṃ. ‘‘Setabhūta’’ntipi pāṭho, udake ciraṭṭhānena setabhāvaṃ pattanti attho.


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"与观"在这里saha声表示非主要性，如在"有蝇的、有蚊子的"等中。因为观是非主要的，如实见道慧了知。当说"前际"时也会取现在性，所以说"前际过去"。存在性和不存在性即是依常见疑惑而"我在过去世是否存在"而疑惑过去自己的存在性，依无因生起疑惑而"从我开始，在它之前是否不存在"而疑惑过去自己的不存在性。为什么？因为疑惑缘取二种行相。但因为取它的过去事性而显示依常见和无因生起行相。为什么生起不应在任何处返回因的疑惑以希求遍求而转起？显示不应寻求而说"不应说什么因"。或疑惑的因为不如理作意，它的盲愚凡夫性，和不见诸圣者性应知。生、相、趣即是刹帝利、婆罗门等生，在家、出家等相，天、人等趣。依即是取。在那个时以中量相续相应为有量，因为无它或过多而应知"无量"。某些即是精要略集诸阿阇黎。因为他们说"怎么呢"而思考由自在天或梵天或宿作或无因而生起。因为无因生起疑惑也是遍求因。相续即是前后转起。世即是时的同义语，它应见为宾格的处格义。存在性和不存在性即是依常见疑惑而"我将在未来世存在吗"而疑惑未来自己的存在性，依断见疑惑而"在那个自体疑惑断灭，在它之后将存在吗"而疑惑未来自己的不存在性，应以下面所说方法结合。
现在世即是因为这里意图世间现在所以说"以结生为开始"等。因为以"这个怎样，这个怎样"而转起为疑问，疑惑，它有它为有疑问者。所以说"有疑惑者"。在这里有什么思考？如狂者一样愚凡夫的意思是已预先说。它是大母亲的儿子。剃在这里即是不愿意以剃者在醒时不能所以在睡时剃如某些族系苦行者以族法。也说以王怖。清凉即是这个是得甜美性的因说。也读作"白性"，意思是因为在水中久住而得白性。


Attano khattiyabhāvaṃ kaṅkhati kaṇṇo viya sūtaputtasaññī, sūtaputtasaññīti sūriyadevaputtassa puttasaññī. Jātiyā vibhāviyamānāya ‘‘aha’’nti tassa attano parāmasanaṃ sandhāyāha ‘‘evampi siyā kaṅkhā’’ti. Manussāpi ca rājāno viyāti manussāpi ca keci ekacce rājāno viyāti adhippāyo. Vuttanayameva ‘‘saṇṭhānākāraṃ nissāyā’’tiādinā. Etthāti ‘‘kathaṃ nu khosmī’’ti pade. Abbhantare jīvoti paraparikappitaṃ antarattānaṃ vadati. Soḷasaṃsādīnanti ādi-saddena sarīraparimāṇaaṅguṭṭha-yavaparamāṇuparimāṇatādike saṅgaṇhāti. Sattapaññatti jīvavisayāti diṭṭhigatikānaṃ matimattaṃ, paramatthato pana sā attabhāvavisayāvāti āha ‘‘attabhāvassa āgatigatiṭṭhāna’’nti. Yatāyaṃ āgato, yattha ca gamissati, taṃ ṭhānanti attho. Sotāpanno adhippeto vicikicchāpahānassa diṭṭhattā. Itarepi tayoti sakadāgāmīādayo avāritā eva. ‘‘Ayañca…pe… sudiṭṭhā’’ti nippadesato saccasaṃpaṭivedhassa jotitattā.

Paccayasuttavaṇṇanā niṭṭhitā.

Āhāravaggavaṇṇanā niṭṭhitā.

3. Dasabalavaggo

1. Dasabalasuttavaṇṇanā

21.Paṭhamaṃdutiyasseva saṅkhepo paṭhamasutte saṅkhepavuttassa atthassa vitthāravasena dutiyasuttassa desitattā, tañca pana bhagavā paṭhamasuttaṃ saṅkhepato desesi, dutiyaṃ tato vitthārato. Paṭhamaṃ vā saṃkhittarucīnaṃ puggalānaṃ ajjhāsayena saṅkhepato desesi, dutiyaṃ pana attano ruciyā tato vitthārato. Sīhasamānavuttikā hi buddhā bhagavanto, te attano ruciyā kathentā attano thāmaṃ dassentāva kathenti, tasmā dutiyasuttavasena cettha atthavaṇṇanaṃ karissāma, tasmiṃ saṃvaṇṇite paṭhamaṃ saṃvaṇṇitameva hotīti adhippāyo.

Dasabalasuttavaṇṇanā niṭṭhitā.

2. Dutiyadasabalasuttavaṇṇanā



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疑惑自己的刹帝利性如迦那怀疑是御者子，御者子即是太阳天子的子想。关于以生而显明的"我"的他自己的遍求而说"如是也会有疑惑"。人也如诸王即是意思是人也某些如诸王。以"依止姿态行相"等只是所说方法。在这里即是在"我怎么呢"句中。内在命即是说他人遍计的内我。十六分等即是以等字摄取身量、指量、麦量等。有情施设为命境只是持见者的想法，但从胜义则它只是自体境，所以说"自体的来去处"。意思是从哪里来，将去哪里，那处。预流者意图因为见疑惑断。其他三即是一来等也未遮止。因为以"这个...等...善见"无遗漏地显示谛现观。
缘经注释结束。
食品品注释结束。
十力品
十力经注释
21. 第一是第二的略说因为在第一经略说的义以广说方式而说第二经，而且世尊略说第一经，从它广说第二经。或第一以略说爱好者诸补特伽罗的意乐而略说，但第二以自己的爱好从它广说。因为诸佛世尊有如狮子相等的行迹，他们以自己的爱好说时显示自己的力而说，所以这里将以第二经方式作义注释，在它注释时第一也成为已注释的意思。
十力经注释结束。
第二十力经注释

22.Tatthāti dutiyasutte. Dasahi balehīti dasahi anaññasādhāraṇehi ñāṇabalehi, tāni tathāgatasseva balānīti tathāgatabalānīti vuccanti. Kāmañca tāni ekaccānaṃ sāvakānampi uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni uppajjanti, na tādisāni tadaññesaṃ kadācipi uppajjantīti. Hatthikulānusārenāti vakkhamānahatthikulānusārena. Kāḷāvakanti kulasaddāpekkhāya napuṃsakaniddeso. Esa nayo sesesupi. Pakatihatthikulanti giricaranadicaravanacarādippabhedā gocariyakāḷāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhākathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo, tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Tathāgatassa kāyabalanti tathāgatassa pākatikakāyabalaṃ. Saṅgahaṃ na gacchati attano balābhāvato, tato evassa bāhirakatā lāmakatā ca. Tadubhayaṃ panassa kāraṇena dassetuṃ ‘‘etañhi nissāyā’’tiādi vuttaṃ. Aññanti kāyabalato aññaṃ tato visuṃyeva. Dasasu ṭhānesu dasasu ñātabbaṭṭhānesu. Yāthāvapaṭivedhato sayañca akampayaṃ, puggalañca taṃsamaṅgiṃ neyyesu adhibalaṃ karotīti āha ‘‘akampanaṭṭhena upatthambhanaṭṭhena cā’’ti.


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22. 在那里即是在第二经。以十力即是以十不共的智力，它们只是如来的力所以称为如来力。虽然它们也生起于某些声闻，但如诸佛生起的处非处智等，如是不会在任何时生起于其他的。随象族即是随将说的象族。迦罗婆迦因期待族字而中性语。这个方法在其余中也是。普通象族即是山行、河行、林行等差别的普通迦罗婆迦名的一切象种以力。十人即是中等力量的十人。一如来的身力即是引来结合。一即是如是在下面注释中来故以教说流而说。那罗延集力即是在这里那罗称为光，它们多种从这里生起为那罗延，金刚，所以那罗延集力即是金刚集力的意思。如来的身力即是如来的普通身力。不摄取因为无自己的力，正从它而外在性低劣性。但为了以因显示它的两者而说"因为依这个"等。其他即是从身力其他从它别的。在十处即是在十应知处。因为如实通达而自己不动摇，和使具足它的补特伽罗在所导中有胜力，所以说"以不动摇义和支持义"。


Ṭhānañcaṭhānatoti kāraṇañca kāraṇato. Kāraṇañhi yasmā phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ‘‘ṭhāna’’nti vuccati. Vipariyāyena aṭṭhānanti akāraṇaṃ veditabbaṃ. Tadubhayaṃ bhagavā yena ñāṇena ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhānanti pajānāti. Taṃ sandhāyāha ‘‘ṭhānañca…pe… jānanaṃ eka’’nti. Kammasamādānānanti kammaṃ samādiyitvā katānaṃ kusalākusalakammānaṃ, kammaññeva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ca hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ, kammaṃ hetu. Sabbatthagāminīpaṭipadājānananti sabbagatigāminiyā agatigāminiyā ca paṭipadāya maggassa jānanaṃ, bahūsupi manussesu ekameva pāṇaṃ hanantesu ‘‘imassa cetanā nirayagāminī bhavissati, imassa tiracchānayonigāminī’’ti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvajānanaṃ . Anekadhātunānādhātulokajānananti cakkhudhātuādīhi kāmadhātuādīhi vā bahudhātuno, tāsaṃyeva dhātūnaṃ viparītatāya nānappakāradhātuno khandhāyatanadhātulokassa jānanaṃ. Parasattānanti paresaṃ sattānaṃ. Nānādhimuttikatājānananti hīnādīhi adhimuttīhi nānādhimuttikabhāvassa jānanaṃ. Tesaṃyevāti parasattānaṃyeva. Indriyaparopariyattajānananti saddhādīnaṃ indriyānaṃ parabhāvassa aparabhāvassa vuddhiyā ceva hāniyā ca jānanaṃ. Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesavodānavuṭṭhānajānananti hānabhāgiyassa, visesabhāgiyassa ‘‘vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttapaguṇajjhānassa ceva bhavaṅgaphalasamāpattīnañca jānanaṃ. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā vodānampi ‘‘vuṭṭhāna’’nti vuccati. Bhavaṅgena pana sabbajhānehi vuṭṭhānaṃ hoti. Phalasamāpattiyā nirodhasamāpattito vuṭṭhānameva sandhāya ‘‘tamhā tamhā samādhimhā vuṭṭhāna’’nti vuttaṃ. Pubbenivāsajānananti pubbenivāsānussatiñāṇena nivuṭṭhakkhandhānaṃ jānanaṃ. Cutūpapātajānananti sattānaṃ cutiyā upapattiyā ca yāthāvato jānanaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimagge vuttanayeneva veditabbo. Āsavakkhayajānanaṃ āsavakkhayañāṇaṃ, maggañāṇanti attho. Yattha panetāni vitthārato āgatāni saṃvaṇṇitāni, tāni dassento ‘‘abhidhamme panā’’tiādimāha.


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处和非处即是因和从因。因为因是果住立因为依它而转起而生起和转起，所以称为"处"。相反为非处应知为非因。世尊以那个智两者，哪些法对哪些法是因缘生起，那个那个是处，哪些法对哪些法不是因不是缘生起，那个那个是非处而了知。关于它说"处等...了知一"。业受持即是受持而作的善不善诸业，或业正是业受持。从处从因即是从缘和从因。在那里趣、依、时、加行是果的处，业是因。遍趣道了知即是了知一切趣道和非趣道，在许多人只杀一个生命时"这个思将成为地狱趣，这个成为畜生趣"以这个方法在一事上也如是名为善不善思的诸行为无颠倒自性了知。种种界不同界世间了知即是以眼界等或欲界等多界，以那些界的差别种种种类界的蕴处界世间的了知。他有情即是其他诸有情。种种胜解了知即是了知以劣等胜解的种种胜解性。正是那些即是正是他有情。根上下了知即是了知信等诸根的上性下性增和减。诸禅解脱定等至即是初等四禅，"有色见诸色"等八解脱，有寻有伺等三定，和初禅等至等九次第等至。染净出起了知即是了知退分、胜分"清净也是出起，从那个那个定出起也是出起"如是所说熟练禅和有分果等至。因为下下熟练禅成为上上的足处，所以清净也称为"出起"。但以有分从一切禅出起。关于果等至从灭尽定出起而说"从那个那个定出起"。宿住了知即是以宿住随念智了知已住诸蕴。死生了知即是如实了知诸有情的死和生。这里这是略说，但广说应以清净道论所说方法知。漏尽了知为漏尽智，意思是道智。但在哪里它们广说和注释，显示它们而说"但在阿毗达摩"等。


Byāmohabhayavasena saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ pahānasampadaṃ desanāvisesasampadaṃ khemaṃ nissāya pavattaṃ catubbidhaṃ paccavekkhaṇāñāṇaṃ. Tenāha ‘‘catūsu ṭhānesū’’tiādi. Catūsūti paraparikappitesu vatthūsu. Paraparikappitesu vā vatthumattesu codanākāraṇesu. Sammāsambuddhassa te paṭijānatoti ‘‘ahaṃ sammāsambuddho’’ti evaṃ paṭijānantena tayā. Ime dhammāti ‘‘idaṃ pañcamaṃ ariyasaccaṃ, ayaṃ chaṭṭho upādānakkhandho, idaṃ terasamaṃ āyatana’’nti veditabbā ime dhammā. Anabhisambuddhā appaṭividdhattāti.

Tatrāti tasmiṃ anabhisambuddhadhammasaṅkhāte codanāvatthusmiṃ. Kocīti samaṇādīhi añño vā yo koci. Saha dhammenāti saha hetunā. ‘‘Dhammapaṭisambhidā’’tiādīsu viya hetupariyāyo idha dhamma-saddo. Hetūti ca uppattisādhanahetu veditabbo, na kārako sampāpako vā. Nimittanti kāraṇaṃ, taṃ panettha codanāvatthumeva. Na samanupassāmi sammāsambuddhabhāvato. Khemappattoti akhemappattarūpāya codanāya anupaddavaṃ patto niccalabhāvappatto. Vesārajjappattoti visāradabhāvappatto. Sesesupi eseva nayo. Ayaṃ pana viseso – ime āsavāti kāmāsavādīsu ime nāma āsavā na parikkhīṇāti āsavakkhayavacanenettha sabbakilesappahānaṃ vuttaṃ. Na hi so kileso atthi, yo sabbaso āsavesu khīṇesu nappahīyeyya. Antarāyikāti antarāyakarā, saggavimokkhādhigamassa antarāyakarāti attho. Dhammo hi yo saṃkilesato niyyāti, so ‘‘niyyāniko’’ti vutto. Dhamme niyyante taṃsamaṅgīpuggalo niyyānikoti voharito hotīti tassa paṭikkhipanto ‘‘so na niyyātī’’ti āha. Kathaṃ pana desanādhammo niyyātīti vuccati? Niyyānatthasamādhānato, so abhedopacārena ‘‘niyyātī’’ti vutto. Atha vā ‘‘dhammo desito’’ti ariyadhammassa adhippetattā na koci virodho.

Usabhassa idanti āsabhaṃ, asantasanaṭṭhena āsabhaṃ viyāti āsabhaṃ, seṭṭhaṭṭhānaṃ sabbaññutaṃ. Āsabhaṭṭhānaṭṭhāyitāya āsabhā nāma pubbabuddhā. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, catasso vā parisā upasaṅkamantīti āsabhā. Catassopi hi parisā buddhābhimukhā evaṃ tiṭṭhanti, na tiṭṭhanti parammukhā. Idampīti ‘‘usabho’’ti idampi padaṃ. Tassāti nisabhassa. Yesaṃ baluppādāvaṭṭhānānaṃ vasena usabhassa āsabhaṇṭhānaṃ icchitaṃ, tato sātisayānaṃ eva tesaṃ vasena āsabhaṇṭhānaṃ hotīti daṭṭhabbaṃ. Yaṃ kiñci loke upamaṃ nāma buddhaguṇānaṃ nidassanabhāvena vuccati, sabbaṃ taṃ nihīnameva. Tiṭṭhamāno cāti atiṭṭhantopi tiṭṭhamāno eva paṭijānāti nāma. Upagacchatīti anujānāti.


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以迷惑怖畏力而寻求庇护为怖畏，迷惑怖畏。离怖畏为他为无畏，它的状态为无畏。但它依智圆满、断圆满、说法特殊圆满、安稳而转起的四种观察智。所以说"在四处"等。四即是在他人遍计的事。或在他人遍计的仅事的诘责因。你自称正等觉即是如是自称"我是正等觉"的你。这些法即是应知"这是第五圣谛，这是第六取蕴，这是第十三处"这些法。未正觉因为未通达。
在那里即是在那个未正觉法名的诘责事中。任何即是沙门等其他或任何。以法即是以因。法声在这里如在"法无碍解"等中为因的同义语。因即是应知生起成就因，不是作者或达者。相即是因，但它在这里正是诘责事。我不见因为从正等觉性。得安稳即是得无怖畏形的诘责的无灾无动性。得无畏即是得无畏性。在其余中也是这个方法。但这个差别 - 这些漏即是在欲漏等中这些名为漏未尽，以漏尽说在这里说一切烦恼断。因为不存在那个烦恼，在诸漏完全尽时不断。障碍即是作障碍，意思是作证得天界解脱的障碍。因为法从染污出离，它说为"出离"。在法出离时具足它的补特伽罗称为出离，否定它而说"它不出离"。但如何说教法出离？因为成就出离义，它以无差别假说说为"出离"。或因为意图"说法"为圣法而无任何相违。
牛王的这个为牛王的，以无畏义如牛王为牛王的，最上处一切知性。因为住牛王处为牛王名为前佛。以一切知自称而对面去，或四众近前为牛王。因为四众都面向佛而住，不背向住。这个也即是"牛王"这个词也。它的即是牛王的。应见以那些力生起住立的力而希求牛王的牛王处，从它以超胜的它们的力而成为牛王处。在世间任何名为譬喻说为显示佛功德，它们一切都是低劣。而住立即是虽然不住立而住立名为自称。前往即是允许。;


Aṭṭhakho imāti idaṃ vesārajjañāṇassa baladassanaṃ. Yathā hi byattaṃ parisaṃ ajjhogāhetvā viññūnaṃ cittaṃ ārādhanasamatthāya kathāya dhammakathikassa chekabhāvo paññāyati, evaṃ imā aṭṭha parisā patvā satthu vesārajjañāṇassa balaṃ pākaṭaṃ hoti. Tena vuttaṃ ‘‘parisāsū’’ti. Khattiyaparisāti khattiyānaṃ sannipatitānaṃ samūho. Esa nayo sabbattha. Māraparisāti mārakāyikānaṃ sannipatitānaṃ samūho. Mārasadisānaṃ mārānaṃ parisāti māraparisā. Sabbā cetā parisā uggaṭṭhānadassanavasena gahitā. Manussā hi ‘‘ettha rājā nisinno’’ti vutte pakativacanampi vattuṃ na sakkonti, kacchehi sedā muccanti, evaṃ uggā khattiyaparisā, brāhmaṇā tīsu vedesu kusalā honti, gahapatayo nānāvohāresu ca akkharacintāya ca kusalā, samaṇā sakavādaparavādesu kusalā, tesaṃ majjhe dhammakathākathanaṃ nāma ativiya bhāriyaṃ. Devānaṃ uggabhāve vattabbameva natthi. Amanussoti hi vuttamatte manussānaṃ sakalasarīraṃ kampati, tesaṃ rūpaṃ disvāpi saddaṃ sutvāpi sattā visaññitāpi honti. Evaṃ amanussaparisā uggā. Iti cetā parisā uggaṭṭhānadassanavasena vuttā. Kasmā panettha yāmādiparisā na gahitāti? Bhusaṃ kāmābhigiddhatāya yonisomanasikāravirahato. Yāmādayo hi uḷāruḷāre kāme paṭisevantā tatthābhigiddhatāya dhammassavanāya sabhāvena cittampi na uppādenti, mahābodhisattānaṃ pana buddhānañca ānubhāvena ākaḍḍhiyamānā kadāci nesaṃ payirupāsanādīni karonti tādise mahāsamaye. Teneva hi vimānavatthudesanāpi taṃnimittā bahulā nāhosi. Seṭṭhanādanti kenaci appaṭihatabhāvena uttamanādaṃ. Abhītanādanti vesārajjayogato kutoci nibbhayanādaṃ. Sīhanādasuttenāti khandhiyavagge āgatena sīhanādasuttena. Sahanatoti khamanato. Hananatoti vidhamanato viddhaṃsanato. Yathā vātiādi ‘‘sīhanādasadisaṃ vā nādaṃ nadatī’’ti saṅkhepato vuttassa atthassa viññāpanaṃ.

Etanti ‘‘brahmacakka’’nti etaṃ padaṃ. Paññāpabhāvitanti cirakālaparibhāvitāya pāramitāpaññāya vipassanāpaññāya ca uppāditaṃ. Karuṇāpabhāvitanti ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinayappavattāya mahākaruṇāya uppāditaṃ. Yathā abhinikkhamanato pabhuti mahābodhisattānaṃ ariyamaggādhigamanavirodhinī paṭipatti natthi, evaṃ tusitabhavanato niyatabhāvāpattito ca paṭṭhāyāti dutiyatatiyanayā ca gahitā. Phalakkhaṇeti aggaphalakkhaṇe. Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ vajirūpamatāyeva sātisayo paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattanaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti, tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya. Ubhayampīti pi-saddena lokiyadesanāñāṇassa itarena anaññasādhāraṇatāvasena samānataṃ sampiṇḍeti. Urasi jātatāya uraso sambhūtanti orasaṃ ñāṇaṃ.


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这八即是这是无畏智的力显示。因为如通达明智众而以能适意智者心的说法而说法者的善巧性显现，如是得到这八众时师无畏智的力明显。所以说"在众中"。刹帝利众即是刹帝利聚集的群。这个方法在一切处。魔众即是魔身聚集的群。如魔的魔的众为魔众。一切这些众以高处显示而取。因为人在说"这里王坐"时不能说平常话，从腋下流汗，如是高的刹帝利众，婆罗门熟练三吠陀，居士熟练种种言说和文字思惟，沙门熟练己说和他说，在他们中间说法语名为非常重大。天的高性无须说。因为说"非人"时人的全身震动，见它们的色或闻声音时有情也成为失想。如是非人众高。如是这些众以高处显示而说。但为什么这里不取夜摩等众？因为极贪欲而离如理作意。因为夜摩等受用殊胜殊胜欲而以贪着它而自性不生闻法心，但以菩萨和诸佛威力牵引时在那样大时有时作亲近等。正因此所以天宫故事说法也不多因它。最胜吼即是以不被任何阻碍的最上吼。无畏吼即是因结合无畏而从任何无怖吼。狮子吼经即是蕴品来的狮子吼经。忍即是容忍。害即是破坏毁坏。如或等是显示略说"或吼如狮子吼声"的义。
这个即是"梵轮"这个词。慧修即是以长时修习的波罗蜜慧和观慧生起。悲修即是以"世间实陷于苦"等方法转起的大悲生起。如从出家以来大菩萨没有障碍证得圣道的行道，如是从兜率天和从得决定性开始而取第二第三方法。在果刹那即是在最上果刹那。因为通达究竟阿罗汉道智以金刚喻性超胜通达而说"名为在果刹那生起"。因为以它得到的教法智的作业成就仅以他人觉悟而有，所以说"憍陈如的须陀洹...在果刹那转名为"。但从它以后直到般涅槃教法智转起，应知它是已转法轮的住立如转轮王的已转轮的轮宝的住立。两个也即是以也字摄合世间教法智以他不共性力平等。因为从胸生为从胸出生为亲生智。<.Assistant>


Iti rūpanti ettha iti-saddo anavasesato rūpassa sarūpanidassanatthoti tassa ‘‘idaṃ rūpa’’nti etena sādhāraṇato ca sarūpanidassanamāha. Ettakaṃ rūpanti etena anavasesato ‘‘ito uddhaṃ rūpaṃ natthī’’ti nimittassa aññassa abhāvaṃ. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘ruppanasabhāvañcevā’’tiādi vuttaṃ. Tattha ruppanaṃ sītādivirodhipaccayasamavāye visadisuppatti. Ādi-saddena ajjhattikabāhirādibhedaṃ saṅgaṇhāti. Lakkhaṇa…pe… vasenāti kakkhaḷattādilakkhaṇavasena sandhāraṇādirasavasena sampaṭicchanādipaccupaṭṭhānavasena bhūtattayādipadaṭṭhānavasena ca. Evaṃ pariggahitassāti evaṃ sādhāraṇato ca lakkhaṇādito ca pariggahitassa. Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhī hi atthibhāvo hoti, tasmā nirodhe asati atthibhāvo hoti, tasmā purimabhave siddhāya avijjāya sati imasmiṃ bhave rūpassa samudayo rūpassa uppādo hotīti attho. Taṇhāsamudayā kammasamudayāti etthāpi eseva nayo. Avijjādīhi ca tīhi atītakālikattā tesaṃ sahakārīkāraṇabhūtaṃ upādānampi gahitamevāti veditabbaṃ. Pavattipaccayesu kabaḷīkāraāhārassa balavatāya, so eva gahito, ‘‘āhārasamudayā’’ti pana gahitena pavattipaccayatāmattena utucittānipi gahitāneva hontīti dvādasasamuṭṭhānikaṃ rūpassa paccayato dassanampi bhavitabbamevāti daṭṭhabbaṃ. Nibbattilakkhaṇantiādinā kālavasena udayadassanamāha. Tattha bhūtavasena magge udayaṃ passitvā ṭhito idha santativasena anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa anuppādanirodho hoti paccayābhāve abhāvato. Paccayanirodhenāti avijjāsaṅkhātassa paccayassa nirodhabhāvena. Taṇhānirodhāti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvā. Rūpanirodhāti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ. Vipariṇāmalakkhaṇanti bhavakālavasena hetudvayadassanaṃ. Tasmā taṃ padaṭṭhānavasena pageva passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati.

Iti vedanātiādīsupi vuttanayena attho veditabbo. Sukhādibhedanti sukhadukkhaadukkhamasukhādivibhāgaṃ. Rūpasaññādibhedanti rūpasaññā, sadda… gandha… rasa… phoṭṭhabba … dhammasaññādivibhāgaṃ. Phassādibhedanti phassacetanāmanasikārādivibhāgaṃ. Lakkhaṇa…pe… vasenāti iṭṭhānubhavanalakkhaṇādilakkhaṇavasena iṭṭhākārasambhogarasādirasavasena kāyikaassādādipaccupaṭṭhānavasena iṭṭhārammaṇādipadaṭṭhānavasena. ‘‘Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
如是色即是在这里如是声为无余显示色的自性义，所以以它"这个色"而说以共同和自性显示。这么多色即是以它无余"从这里以上没有色"而无其他相。现在为了显示那个义广说"以及坏性"等而说。在那里坏为寒等违品缘和合的异生。以等字摄取内外等差别。以相等力即是以坚等相力、以支持等味力、以领受等现起力和以三界等足处力。如是遍知即是如是以共同和以相等而遍知。从无明集即是从无明生，有，意思是有。因为有与灭相违，所以在无灭时有有，所以在有前世成就的无明时在这个有中有色的集色的生，这是意思。从爱集从业集在这里也是这个方法。应知以无明等三过去时性，它们的俱作因的取也摄取。在转起缘中段食有力，只取它，但以取"从食集"的仅转起缘性风和心也摄取，应见应有显示十二等起色的缘。以生相等说以时的生显示。在那里在道中见以界的生而住在这里以相续渐次以刹那见。从无明灭色灭即是以最上道智从无明不生灭而有未来的不生灭因为无缘而无。以缘灭即是以名为无明的缘的灭性。从爱灭在这里也是这个方法。从食灭即是从转起缘段食的无有。从色灭即是从它等起色的无有。其余应以下面所说方法了知。变异相即是以有时的因二显示。所以以足处力先见而住在这里见以相续渐次以刹那见。
如是受等也应以所说方法了知。乐等差别即是乐苦非苦非乐等分别。色想等差别即是色想、声...香...味...触...法想等分别。触等差别即是触、思、作意等分别。以相等力即是以受用可意相等相力、以可意行相受用等味力、以身乐等现起力和以可意所缘等足处力。"触而受，触而想，触而思"......;

4.93) vacanato tīsu vedanādīsu khandhesu phassasamudayāti vattabbaṃ. Viññāṇappaccayā nāmarūpa’’nti vacanato viññāṇakkhandhe nāmarūpasamudayāti vattabbaṃ. Tesaṃyeva vasenāti ‘‘avijjānirodho vedanānirodho’’tiādinā tesaṃyeva avijjādīnaṃ vasena yojetabbaṃ.

Upādānakkhandhānaṃ samudayatthaṅgamavasena titthiyānaṃ avisayopi sappadeso sīhanādo dassito. Idāni nippadeso anulomapaṭilomavasena saṅkhepato vitthārato paccayākāravisayo anaññasādhāraṇo dassīyatīti āha, ‘‘ayampi aparo sīhanādo’’ti. Tassāti ‘‘imasmiṃ satī’’tiādinā saṅkhepato vuttapaṭiccasamuppādapāḷiyā. Ettha ca ‘‘imasmiṃ sati idaṃ hoti, imassa nirodhā idaṃ nirujhtī’’ti avijjādīnaṃ bhāve saṅkhārādīnaṃ bhāvassa, avijjādīnaṃ nirodhe saṅkhārādīnaṃ nirodhassa kathanena purimasmiṃ paccayalakkhaṇe niyamo dassito ‘‘imasmiṃ sati eva, nāsati, imassa uppādā eva, nānuppādā, nirodhā eva, nānirodhā’’ti. Tenedaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ. Nirodhoti ca avijjādīnaṃ virāgā vigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ ‘‘avijjāya tveva asesavirāganirodhā’’tiādi. Nirodhavirodhī ca uppādo, yena so uppādanirodhavibhāgena vutto ‘‘imassa nirodhā idaṃ nirujjhatī’’ti. Tenetaṃ dasseti ‘‘asati nirodhe uppādo nāma, so cettha atthibhāvoti vuccatī’’ti. ‘‘Imasmiṃ sati idaṃ hotī’’ti idameva hi lakkhaṇaṃ. Pariyāyantarena ‘‘imassa uppādā idaṃ uppajjatī’’ti vadantena parena purimaṃ visesitaṃ hoti. Tasmā na vattamānaṃyeva sandhāya ‘‘imasmiṃ satī’’ti vuttaṃ, atha kho maggena anirujjhanasabhāvañcāti viññāyati. Yasmā ca ‘‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti dvidhāpi uddiṭṭhassa lakkhaṇassa niddesaṃ vadantena bhagavatā ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādinā nirodhova vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato idha na kevalaṃ atthibhāvamattaṃ uppādoti attho adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvito hoti. Evametaṃ lakkhaṇadvayavacanaṃ aññamaññaṃ visesanavisesitabbabhāvena sātthakanti veditabbaṃ. Ko panāyaṃ anirodho nāma, yo ‘‘atthibhāvo, uppādo’’ti ca vuttoti? Appahīnabhāvo ca anibbattitaphalabhāvena phaluppādanārahatā cāti ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ (udā. aṭṭha. 1). Vuttanayena veditabbo.


我来为您直译这段巴利文：
因为说"触而受，触而想，触而思"在三受等蕴中应说从触集。因为说"从识缘名色"在识蕴中应说从名色集。正是以它们的力即是"从无明灭受灭"等应以正是它们无明等的力结合。
以取蕴的集没以虽是外道的非境也有处狮子吼显示。现在显示无处以顺逆力略和广缘行相境不共，所以说"这个也是另一狮子吼"。它的即是以"在这个有时"等略说的缘起文。在这里以"在这个有时这个有，从这个灭这个灭"而说在无明等有时有行等的有，在无明等灭时有行等的灭而显示在前缘相中决定"只在这个有时，不在无时，只从这个生，不从不生，只从灭，不从不灭"。应见以它这个相内含决定在这里说缘起。灭即是以无明等离贪离去而未来不生不转起。如是说"但从无明无余离贪灭"等。和灭相违生，以它以生灭分别而说"从这个灭这个灭"。以它显示这个"在无灭时名为生，它在这里说为有"。因为这个相"在这个有时这个有"。以其他方式说"从这个生这个生"由他特别前面。所以不只关于现在而说"在这个


Pañcakkhandhavibhajanādivasenāti pañcannaṃ upādānakkhandhānaṃ dvādasapadikassa paccayākārassa vibhajanavasena. Imasmiñhi dasabalasutte dhammassa desitākāro pañcakkhandhapaccayākāramatto. Tenāha ‘‘pañcakkhandhapaccayākāradhammo’’ti. Ācariyamuṭṭhiyā akaraṇena vibhūto, so pana atthato ca saddato ca pihito heṭṭhāmukhajāto vā na hotīti āha ‘‘anikujjito’’ti. Vivaṭoti vibhāvito. Tenāha ‘‘vivaritvā ṭhapito’’ti . Pakāsitoti ñāṇobhāsena obhāsito ādīpitoti āha ‘‘dīpito jotito’’ti. Tattha tattha chinnabhinnaṭṭhāne. Sibbitagaṇṭhitanti vākaṃ gahetvā sibbitaṃ, sibbituṃ asakkuṇeyyaṭṭhāne vākena gaṇṭhitañca. Chinnapilotikābhāvena vigatapilotiko dhammo, tassa chinnapilotikassa paṭilomatā chinnabhinnatābhāvenāti dassento ‘‘na hetthā’’tiādimāha. Nivāsanapārupanaṃ pariggahaṇaṃ. Sayaṃ paṭibhānaṃ kappetvā. Vaḍḍhentā attano samayaṃ. Samaṇakacavaranti samaṇavesadhāraṇavasena samaṇapaṭirūpatāya samaṇānaṃ kacavarabhūtaṃ. Attano rūpapavattiyā karaṇḍaṃ kucchitaṃ dhuttaṃ vāti pavattetīti kāraṇḍavo, dussīlo. Taṃ kāraṇḍavaṃ. Niddhamathāti nīharatha. Kasambunti samaṇakasaṭaṃ. Apakassathāti apakaḍḍhatha nanti attho. Palāpeti palāpasadise. Tathā hi taṇḍulasārarahito dhaññapaṭirūpako thusamattako palāpoti vuccati, evaṃ sīlādisārarahito samaṇapaṭirūpako palāpo viyāti palāpo, dussīlo. Te palāpe. Vāhethāti apanetha. Patissatāti bāḷhasatitāya patissatā hothāti.

Saddhāya pabbajitenāti rājūpaddavādīhi anupaddutena ‘‘evañhi taṃ otiṇṇaṃ jātiādisaṃsārabhayaṃ vijinissāmī’’ti vaṭṭanissaraṇatthaṃ āgatāya saddhāya vasena pabbajitena. Ācārakulaputtoti ācārena abhijāto. Tenāha ‘‘yato kutocī’’tiādi. Jātikulaputtoti jātisampattiyā abhijāto. Viññuppasatthāni aṅgāni sammāpadhāniyaṅgabhāvena, kāye ca jīvite ca nirapekkhabhāvena vīriyaṃ ārabhantassa tathāpavattavīriyavasena ‘‘taco ekaṃ aṅga’’nti vuttaṃ. Esa nayo sesesupi. Navasu ṭhānesu samādhātabbanti ‘‘kālavasena pañcasu, iriyāpathavasena catūsū’’ti evaṃ navasu ṭhānesu vīriyaṃ samādhātabbaṃ pavattetabbaṃ.

So dukkhaṃ viharatīti kusītapuggalo niyyānikasāsane vīriyārambhassa akaraṇena sāmaññatthassa anuppattiyā dukkhaṃ viharati. Sakaṃ vā atthaṃ sadatthaṃ ka-kārassa da-kāraṃ katvā . Kusītassa atthaparihāyanaṃ mūlato paṭṭhāya dassetuṃ ‘‘cha dvārānī’’tiādi vuttaṃ. Nisajjāvasena pīṭhamaddanato pīṭhamaddano, nirassanavacanaṃ tassa, kassacipatthassa adhāraṇato kevalaṃ pīṭhabhārabhūtoti adhippāyo. Aññattha pana ‘‘makhamaddano’’ti vuccati, tattha dānamicchāya paresaṃ makhaṃ passantoti attho. Laṇḍapūrakoti kucchipūraṃ bhuñjitvā vaccakuṭipūrako.

‘‘Āraddhavīriyo’’tiādīsu ‘‘kusīto puggalo’’ti ettha vuttavipariyāyena attho veditabbo, āsīsāya vasena thomito. Āraddhavīriyeti paggahitavīriye. Pahitatteti nibbānaṃ patipesitacitte. Etena sāvakānaṃ sammāpaṭipattiṃ satthuvandanānisaṃsañca dassesi.


我来为您直译这段巴利文：
以五蕴分别等力即是以五取蕴十二支缘行分别力。因为在这十力经中法的说相仅五蕴缘起。所以说"五蕴缘起法"。以不作阿阇黎握而明显，但它从义和从声不成为遮蔽下向生，所以说"不覆"。开即是显明。所以说"开而住"。显即是以智光照耀照明，所以说"照明照耀"。在那里那里切割破碎处。缝结即是取纤维而缝，在不能缝处以纤维打结。以无切割破布性而离破布法，显示它切割破布的相反以无切割破碎性而说"因为不在下"等。衣服遮盖收摄。自己作想而增长。增长自己见。沙门垃圾即是以持沙门相而以沙门伪装成为沙门的垃圾。以自己色转起而转起恶粗秽为恶行者，恶戒。那恶行者。除去即是清除。糟粕即是沙门垃圾。抛弃即是意思为拖走。糠即是如糠相似。如是因为离稻米精而唯谷草相似的糠称为糠，如是离戒等精而沙门相似如糠为糠，恶戒。那些糠。除去即是除掉。正念即是以强念而成为正念。
以信出家即是未被王难等逼迫而"如是我将胜这个生等轮回怖"而为出轮回义而来的信力而出家。行善男子即是以行生。所以说"从任何"等。生善男子即是以生圆满而生。智者赞叹的支分以正勤支分性，和在身和命无系著而精进，以如是转起精进力而说"皮为一支"。这个方法在其余中也是。在九处应策励即是"以时在五，以威仪在四"如是在九处应策励精进应转起。
他苦住即是懈怠人在出离教中不作精进开始而不证沙门义而苦住。自己义为己义以作ka音为da音。为了从根本显示懈怠者的义损失而说"六门"等。以坐而磨坐具为磨坐具者，它的拒绝语，因为不持任何利益而仅成为坐具重担，这是意思。但在别处说"磨牺牲"，在那里见他人的牺牲而欲施舍，这是意思。满粪者即是食满腹而成为满厕所者。
在"精进"等中应以在"懈怠人"这里所说相反了知义，以希求力赞叹。精进即是策励精进。发意即是送心到涅槃。以此显示声闻的正行和礼敬师的功德。


Hīnenāti vaṭṭanissitena dhammena. Tenāha ‘‘hīnāya saddhāyā’’tiādi. Aggenāti seṭṭhena vivaṭṭanissitena dhammena, īsakampi katakālusiyavigataṭṭhena maṇḍaṭṭhena ca pasannampi surādi na pātabbaṃ. Sāsananti pariyattipaṭipattipaṭivedhalakkhaṇaṃ sāsanaṃ. Pasannaṃ vigatadosamalattā pasādaniyattā ca. Pātabbañca pattena viya sukhena paribhuñjitabbato duccaritasabbakilesakasāvamalapaṅkadosarahitattā ca.

Maṇḍabhūtā bodhipakkhiyadhammadesanāpi desanāmaṇḍo. Tassa ekasseva pana desanāmaṇḍassa paṭiggāhakā suppaṭipannā dosarahitā catasso parisā paṭiggahamaṇḍo. Maggabrahmacariyaṃ taggatikattā sakalopi bodhipakkhiyadhammarāsi brahmacariyamaṇḍo. Tenāha ‘‘katamo desanāmaṇḍo’’tiādi. Tattha viññātāroti saccānaṃ abhisametāvino. Tathā hi ādito ‘‘catunnaṃ ariyasaccānaṃ ācikkhaṇā’’tiādi vuttaṃ. Pubbabhāge ‘‘atthi ayaṃ loko’’tiādinā idhalokaparalokagatasammosavigamena pavatto adhimokkhova adhimokkhamaṇḍo. Chaḍḍetvā samucchedavasena vijahitvā. Catubhūmakassa saddhindriyassa adhimokkhamaṇḍena maṇḍabhūtaṃ adhimokkhaṃ. Ādi-saddena ‘‘paggahamaṇḍo vīriyindriyaṃ kosajjakasaṭa’’ntiādiṃ pāḷisesaṃ saṅgaṇhāti. Etthāti etasmiṃ sāsane, ‘‘maṇḍasmi’’nti vā vacane. Kāraṇavacanaṃ, tena ‘‘satthā sammukhībhūto’’ti sammukhabhāvanāyogo nirāsaṅkaphalāvahoti dasseti. Tenāha ‘‘asammukhā’’tiādi. Pamāṇanti anurūpaṃ bhesajjassa pamāṇaṃ. Uggamananti bhesajjassa vamanaṃ virecanaṃ, tassa vā vasena dosadhātūnaṃ vamanaṃ virecanaṃ. Evamevāti yathā bhesajjamaṇḍaṃ vejjasammukhā nirāsaṅkā pivanti, evameva ‘‘satthā sammukhībhūto’’ti nirāsaṅkā vīriyaṃ katvā, maṇḍapeyya sāsanaṃ pivathāti yojanā. Abhiññāsamāpattipaṭilābhena sānisaṃsā. Maggaphalādhigamanena savaḍḍhi. Paratthanti attano diṭṭhānugatiāpattiyā, tathā sammāpaṭipajjantānaṃ paresaṃ atthanti evamettha attho daṭṭhabbo.

Dutiyadasabalasuttavaṇṇanā niṭṭhitā.

3. Upanisasuttavaṇṇanā



我来为您直译这段巴利文：
以劣即是以依轮回的法。所以说"以劣信"等。以胜即是以最上依出离的法，因为离微小所作混浊义和澄清义而虽清净酒等不应饮。教即是以教理行道证相的教。清净因为离过失垢和因为能净。应饮因为如以钵一样易受用和因为离恶行一切烦恼垢污泥过。
成为澄清的菩提分法教也是教澄清。但那个一教澄清的领受者善行离过的四众是领受澄清。道梵行因为同趣而全部菩提分法聚是梵行澄清。所以说"什么是教澄清"等。在那里了知者即是证谛者。如是最初说"宣说四圣谛"等。前分以"有此世"等以离此世他世迷乱而转起的胜解正是胜解澄清。舍即是以断绝力断。四地信根的胜解澄清成为澄清的胜解。以等字摄取"策励澄清精进根懈怠垢"等余文。在这里即是在这个教中，或在"澄清"这个语中。因说，以它显示"师现前"而现前修习结合无疑结果。所以说"不现前"等。量即是适量药的量。升即是药的吐泻，或以它的力诸病素的吐泻。如是即是如在医生前无疑饮药澄清，如是"师现前"而无疑作精进，饮澄清饮教的结合。以证得神通等至有利益。以证得道果有增长。他义即是随自己见行，如是正行的他人的义，如是在这里应见义。
第二十力经注释竟。
3. 近依经注释

23.Jānato passatoti ettha dassanaṃ paññācakkhunāva dassanaṃ adhippetaṃ, na maṃsacakkhunāti āha ‘‘dvepi padāni ekatthānī’’ti. Evaṃ santepīti padadvayassa ekatthattepi ñāṇalakkhaṇañāṇappabhāvavisayasssa tathādassanabhāvāvirodhanāti attho. Tenāha ‘‘jānanalakkhaṇañhi ñāṇa’’ntiādi. Ñāṇappabhāvanti ñāṇānubhāvena ñāṇakiccavisayobhāsanti attho. Tenāha ‘‘ñāṇena vivaṭṭe dhamme passatī’’ti. Jānato passatoti ca jānanadassanamukhena puggalādhiṭṭhānā desanā pavattāti āha – ‘‘ñāṇalakkhaṇaṃ upādāyā’’tiādi. Jānatoti vā pubbabhāgañāṇena jānato, aparabhāgena ñāṇena passato. Jānatoti vā vatvā na jānanaṃ anussavākāraparivitakkamattavasena idhādhippetaṃ, atha kho rūpāni viya cakkhuviññāṇena rūpādīni tesañca samudayādike paccakkhe katvā dassananti vibhāvetuṃ ‘‘passato’’ti vuttanti evaṃ vā ettha attho.

Āsavānaṃ khayanti āsavānaṃ accantappahānaṃ. So pana tesaṃ anuppādanirodho sabbena sabbaṃ abhāvo evāti āha ‘‘asamuppādo khīṇākāro natthibhāvo’’ti. Āsavakkhayasaddassa khīṇākārādīsu āgataṭṭhānaṃ dassetuṃ ‘‘āsavānaṃ khayā’’tiādi vuttaṃ. Ujumaggānusārinoti kilesavaṅkakāyavaṅkādīnaṃ pahānena ujubhūte savipassanāheṭṭhimamaggadhamme anussarantassa. Yadeva hissa parikkhīṇaṃ. Khayasmiṃ paṭhamaṃ ñāṇaṃ ‘‘tato aññā anantarā’’ti khayasaṅkhāte aggamagge tappariyāpannameva ñāṇaṃ paṭhamaṃ uppajjati, tadanantaraṃ pana aññā arahattanti. Yadipi gāthāya ‘‘khayasmiṃ’’icceva vuttaṃ, samucchedavasena pana ‘‘āsave khīṇe maggo khayo’’ti vuccatīti āha ‘‘maggo āsavakkhayoti vutto’’ti. Samaṇoti samitapāpo adhippeto, so pana khīṇāsavo hotīti. ‘‘Āsavānaṃ khayā’’ti idha phalaṃ, pariyāyena pana āsavakkhayo maggo, tena pattabbato phalaṃ. Eteneva nibbānassapi āsavakkhayabhāvo vuttoti veditabbo.

Jānato eva passato evāti evamettha niyamo icchito, na aññathā visesābhāvato aniṭṭhāpannovāti tassa niyamassa phalaṃ dassetuṃ ‘‘no ajānato no apassato’’ti vuttanti āha ‘‘yo pana na jānāti, na passati, tassa no vadāmīti attho’’ti. Iminā khandhānaṃ pariññā āsavakkhayassa ekantikakāraṇanti dasseti. Etenāti ‘‘no ajānato, no apassato’’ti etena vacanena. Te paṭikkhittāti ke pana teti? ‘‘Bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti (dī. ni. 1.168; ma. ni. 2.228) ahetū appaccayā sattā visujjhantī’’ti (dī. ni. 1.168; ma. ni. 

我来为您直译这段巴利文：
知见即是在这里见以慧眼为意图见，不是以肉眼，所以说"两个词一义"。虽如是即是虽两词一义而知相知威力境的如是见性不相违，这是意思。所以说"因为知相为智"等。知威力即是以智威力以智业照境，这是意思。所以说"以智见出离法"。知见即是以知见为主的补特伽罗为主的教说转起，所以说"取知相"等。或知即是以前分智知，以后分智见。或说知而非以闻说行相思惟力仅在这里意图，而如以眼识见色如是作现见色等和它们的集等而说见，或如是在这里意思。
漏尽即是漏的究竟断。但它是它们的不生灭一切全无，所以说"不生尽相无有"。为了显示漏尽声来处在尽相等而说"从漏尽"等。随直道者即是以断烦恼曲身曲等而成为直的随念具观下道法。因为正是他的已尽。灭中初智"从此他了次第"即是在灭名的最上道包含在它的智先生起，但从它次第他了阿罗汉。虽然偈颂仅说"在灭中"，但以断绝力"漏尽道灭"而说，所以说"道说为漏尽"。沙门即是意图已息恶，但它是漏尽者。"从漏尽"在这里果，但方便漏尽道，以它应证果。应知以此也说涅槃的漏尽性。
正是知正是见即是如是在这里希求决定，不是其他因为无差别而不成就，所以为了显示那个决定的果而说"非不知非不见"，所以说"但不知不见的，我不说他，这是意思"。以此显示蕴的遍知为漏尽的决定因。以此即是以"非不知非不见"这个语。它们被否定即是什么它们？"愚和智流转轮回将作苦边"、"无因无缘有情清净"......

2.101, 227) evamādivādā. Tesu keci abhijātisaṅkantimattena saṃsārasuddhiṃ paṭijānanti, aññe issarapajāpatikāraṇādivasena. Tayidaṃ sabbaṃ saṃsārādīhīti ettheva saṅgahitanti daṭṭhabbaṃ. Purimena padadvayenāti ‘‘jānato passato’’ti iminā padadvayena. Upāyo vutto ‘‘āsavakkhayā’’ti adhikārato. Imināti ‘‘no ajānato, no apassato’’ti iminā padadvayena. Anupāyo hoti esa āsavānaṃ khayassa, yadidaṃ pañcannaṃ khandhānaṃ apariññāti ‘‘jānato passato’’ti imināva aniyamavacanena anupāyapaṭisedhopi atthato bodhito hotīti. Tameva hi atthato bodhitabhāvaṃ vibhāvetuṃ evaṃ saṃvaṇṇanā katāti daṭṭhabbaṃ.

Dabbajātikoti dabbarūpo. So hi ‘‘drabyo’’ti vuccati ‘‘drabyaṃ vinassati nādrabya’’ntiādīsu. Dabbajātiko vā sārasabhāvo, sāruppasīlācāroti attho. Yathāha ‘‘na kho dabba dabbā evaṃ nibbeṭhentī’’ti (pārā. 384). Vattasīse ṭhatvāti vattaṃ uttamaṃ dhuraṃ katvā. Yo hi parisuddhājīvo kātuṃ ajānantānaṃ sabrahmacārīnaṃ attano vā vassavātādipaṭibāhanatthaṃ chattādīni karoti, so vattasīse ṭhatvā karoti nāma. Padaṭṭhānaṃ na hotīti na vattabbaṃ nāthakaraṇadhammabhāvena maggaphalādhigamassa upanissayabhāvato. Vuttañhi ‘‘yāni tāni sabrahmacārīnaṃ uccāvacāni kiccakaraṇīyāni, tattha dakkho hotī’’tiādi (dī. ni. 3.345). Evaṃ jānatoti evaṃ vejjakammādīnaṃ jānanahetu micchājīvapaccayā kāmāsavādayo āsavā vaḍḍhantiyeva, na pahīyanti. ‘‘Evaṃ kho…pe… āsavānaṃ khayo hotī’’ti imāya pāḷiyā arahattasseva gahaṇaṃ yuttaṃ phalaggahaṇena hetuno avuttasiddhattā. Tenāha ‘‘āsavānaṃ khayante jātattā’’ti.

Āgamanaṃ āgamo, taṃ āvahatīti āgamanīyā, pubbabhāgapaṭipadā. Khayasminti bhāvenabhāvalakkhaṇe bhummaṃ, khayeti pana visaye. Tenāha ‘‘āsavakkhayasaṅkhāte’’ti. Upanisīdati phalaṃ etthāti kāraṇaṃ upanisā. Arahattaphalavimutti ukkaṭṭhaniddesato. Sāti vimutti. Assāti paccavekkhaṇañāṇassa. Manasmiṃ vivaṭṭanissite pana anantarūpanissayāpi paccayā sambhavantīti ‘‘labbhamānavasena paccayabhāvo veditabbo’’ti vuttaṃ.

Virajjati asesasaṅkhārato etenāti virāgo, maggo. Nibbindati etāyāti nibbidā, balavavipassanā. Tenāha ‘‘etenā’’tiādi. Paṭisaṅkhānupassanāpi muccitukamyatāpakkhikā evāti adhippāyena ‘‘catunnaṃ ñāṇānaṃ adhivacana’’nti vuttaṃ. ‘‘Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā’’ti hi vacanato upakkilesavimuttaudayabbayañāṇato paraṃ balavavipassanā. Rūpārūpadhammānaṃ visesabhūto sāmaññabhūto ca yo yo sabhāvo yathāsabhāvo, tassa jānanaṃ yathāsabhāvajānanaṃ. Tadeva dassanaṃ. Paccakkhakaraṇatthena ñātapariññā tīraṇapariññā ca gahitā hoti. Tenāha ‘‘taruṇavipassana’’ntiādi. Saṅkhāraparicchedeñāṇanti nāmarūpapariggahañāṇaṃ vadati. Kaṅkhāvitaraṇaṃ paccayapariggaho dhammaṭṭhitiñāṇantipi vuccati. Nayavipassanādikaṃ anupassanāñāṇaṃ sammasanaṃ. Maggāmaggeñāṇanti maggāmaggaṃ vavatthapetvā ṭhitaṃ ñāṇaṃ. So hi pādakajjhānasamādhi taruṇavipassanāya paccayo hoti. ‘‘Samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5.; 4.99; 

我来为您直译这段巴利文：
这些说法。在它们中有些以生转移仅承认轮回清净，其他以自在主生主作因等力。应见这一切都摄在"以轮回"等这里。以前两词即是以"知见"这两词。说方便因为"漏尽"为主题。以此即是以"非不知非不见"这两词。这是漏尽的非方便，即是五蕴的不遍知，以"知见"这仅不定说而否定非方便也从义被觉悟。应见正是它从义被觉悟性而如是作注释。
实事性即是实事相。因为它称为"实事"如在"实事灭非非实事"等。或实事性为精要性，意思是相应戒行。如说"实事者不如是辩解"。住在行头即是作行为最上担。因为谁清净活命不知作的同梵行者或为遮自己风雨等而作伞等，他名为住在行头而作。不是足处即是不应说因为以作依处法性而成为道果证的近依。因为说"在那些同梵行者高下作应作中成为能"等。如是知即是如是因为知医业等而由邪命缘贪漏等诸漏增长，不断。"如是...漏尽"以这个文取阿罗汉正确因为以果摄取而因不说成就。所以说"因为在漏尽边生"。
来为来，它运来为来，前分行道。在灭中为存在中存在相位处格，但在灭为境。所以说"在名为漏尽"。功德坐于此为近依。阿罗汉果解脱因为胜说。它即是解脱。它的即是省察智的。但在转离依止意中俱生近依缘也有，所以说"应以可得力了知缘性"。
以它离一切行为离贪，道。以它厌为厌，强观。所以说"以它"等。省察观也是属于欲解脱分，以这个意趣而说"四智的增上语"。因为说"直到道非道智见清净，直到是弱观"，所以从离随烦恼生灭智以后强观。色无色法的差别和共相的那个那个自性为如自性，它的知为如自性知。正是它为见。以现观义摄取知遍知审察遍知。所以说"弱观"等。行限定智说名色把握智。度疑把握缘也称为法住智。方法观等为随观智思惟。道非道智即是决定道非道而住的智。因为那定为弱观的缘。"得定如实了知见"......

5.1071) hi vuttaṃ.

Pubbabhāgasukhanti upacārajjhānasahitasukhaṃ. Daratha paṭippassaddhīti kāmacchandādikilesadarathassa paṭipassambhanaṃ. ‘‘Sukhaṃpāhaṃ, bhikkhave, saupanisaṃ vadāmī’’ti ettha adhippetasukhaṃ dassetuṃ ‘‘appanāpubbabhāgassa sukhassā’’ti vuttaṃ. ‘‘Passaddhakāyo sukhaṃ vedetī’’ti (dī. ni. 1.466;3.359; a.ni. 1.3.96) vuttaappanāsukhassa passaddhiyā paccayatte vattabbameva natthi. Sukhanti etthāpi eseva nayo. Balavapītīti pharaṇalakkhaṇappattā pīti. Tādisā hi vitakkavicārasukhasamādhīhi laddhappaccayā nīvaraṇaṃ vikkhambhantī taṃnimittaṃ darathaṃ pariḷāhaṃ paṭipassambheti. Tenāha ‘‘sā hi darathappassaddhiyā paccayo hotī’’ti. Dubbalapītīti taruṇapīti. Tenāha ‘‘sā hi balavapītiyā paccayo hotī’’ti. Saddhāti ratanattayaguṇānaṃ kammaphalassa ca saddahanavasena pavatto adhimokkho, sā pana yasmā attano visaye punappunaṃ uppajjati, na ekavārameva, tasmā āha ‘‘aparāparaṃ uppajjanasaddhā’’ti. Yasmā saddahanto saddheyyavatthusmiṃ pamudito hoti, tasmā āha ‘‘sā hi dubbalapītiyā paccayo hotī’’ti. Dukkhadukkhādibhedassa sabbassapi dukkhassa vaṭṭadukkhantogadhattā tassa ca idhādhippetattā vuttaṃ ‘‘dukkhanti vaṭṭadukkha’’nti. Jarāmaraṇadukkhanti keci, sokādayo cāti apare. Tadubhayassapi saṅgaṇhanato paṭhamo evattho yutto. Yasmā dukkhappatto kammassa phalāni saddahati, ratanattaye ca pasādaṃ uppādeti, tasmā vuttaṃ ‘‘tañhi aparāparasaddhāya paccayo hotī’’ti. Yasmā ‘‘ācariyānaṃ santike dhammaṃ sutvā pavattidukkha’’nti cintayato ‘‘ekantato ayaṃ dhammo imassa dukkhassa samatikkamāya hotī’’ti saddhā uppajjati. Tenāha ‘‘dhammaṃ sutvā tathāgate saddhaṃ paṭilabhatī’’tiādi (dī. ni. 

我来为您直译这段巴利文：
因为说"得定如实了知见"。
前分乐即是近行禅俱乐。热恼止息即是贪欲等烦恼热恼的止息。"诸比丘，我说乐有近依"在这里为了显示意图乐而说"安止前分的乐"。说"身轻安乐受"而说安止乐的以轻安为缘没有可说。乐在这里也是这个方法。强喜即是得遍满相喜。因为如是得寻伺乐定为缘而镇伏盖，止息以它为缘的热恼焦恼。所以说"因为它成为热恼止息的缘"。弱喜即是初喜。所以说"因为它成为强喜的缘"。信即是以信三宝功德和业果力而转起胜解，但它因为在自己境一再生起，不是仅一次，所以说"一再生起信"。因为信者在所信事欢喜，所以说"因为它成为弱喜的缘"。说"苦为轮回苦"因为所有苦苦等差别的苦包含在轮回苦中和它在这里意图。有些说老死苦，其他说愁等。因为摄取两者第一义正确。因为得苦者信业果，和在三宝生起净信，所以说"因为它成为一再信的缘"。因为听法师前法而思惟"转起苦"者"定此法为超越此苦"而生信。所以说"闻法而得如来信"等......

1.191). Savikārāti uppādavikārena savikārā khandhajāti jāyanaṭṭhena. Jātiyā pana asati tattha tattha bhave natthi dukkhassa sambhavoti āha ‘‘sā hi vaṭṭadukkhassa paccayo’’ti. Kammabhavoti kammabhavādiko tividhopi kammabhavo. So hi upapattibhavassa paccayo. Evamādiṃ sandhāyāha ‘‘etenupāyenā’’ti. Sesapadānīti upādānādipadāni. Anulomañāṇaṃ saṅkhārupekkhāpakkhikattā nibbānaggahaṇena gahitaṃ, gotrabhuñāṇaṃ paṭhamamaggassa āvajjanaṃ. So hi tena vipassanāya kiñci kiñci visesaṭṭhānaṃ kayiratīti taṃ anāmasitvā nibbidūpaniso virāgoti ‘‘virāgo’’icceva vuttaṃ.

Kena udakena vidārayitvā gatapadesoti katvā kandaro. Nitambotipi udakassa. Yathā ninnaṃ udakaṃ pavattati, tathā nivattanabhāvena nadīkuñchotipi vuccati. Hemantagimhautuvasena aṭṭha māse pavatto pathavīvivaroti katvā padaro. Khuddikā udakavāhiniyo sākhā viyāti sākhā, khuddakā sobbhā kusubbhā o-kārassa u-kāraṃ katvā. Evameva khotiādi ‘‘seyyathāpi, bhikkhave’’tiādinā upanītāya upamāya upameyyena saṃsandananti, taṃ yojetvā dassetuṃ ‘‘avijjā pabbatoti daṭṭhabbā’’tiādi vuttaṃ. Tattha avijjā ca santānavasena ciraṃtanakālappavattanato pacurajanehi duppajahanato ‘‘pabbato’’ti vuttā. Lokattayābhibyāpanato abhisandanato ca abhisaṅkhārā meghasadisā. Abhisaṅkhārā meghoti daṭṭhabbāti ānetvā sambandho. Tathā sesapadadvayepi. Viññāṇādivaṭṭaṃ anupavattito paramparapaccayato ca kandarādisadisā. Vimutti ekarasattā, hānivuddhiabhāvato ca sāgarasadisāti upamāsaṃsandanaṃ.


我来为您直译这段巴利文：
有变异即是以生变异有变异蕴种以生义。但无生则在那里那里有中无苦生起，所以说"因为它成为轮回苦的缘"。业有即是业有等三种业有。因为它是生有的缘。关系如是等而说"以此方便"。余词即是取等词。随顺智因为属于行舍分而以取涅槃摄取，种姓智为初道的转向。因为以它作观的某些特胜处而不触它以厌为近依离贪而说"离贪"。
以什么水冲破而去处所而作为峡谷。崖即是水的。如水流向低处，如是以回转性而也称为河曲。以冬夏季力八月转起地裂而作为裂缝。小水道如支分而支分，小洼池作o音为u音。如是等为以"诸比丘，譬如"等所引的譬喻与所喻会合，为了显示结合它而说"应见无明为山"等。在那里无明以相续力长时转起因为多人难断而说"山"。遍三界流注故诸行如云。应见诸行为云而带来结合。如是在其余两词中也是。识等轮回因为随转起和相续缘故如峡谷等。解脱因为一味，因为无损增故如海，这是譬喻会合。


Tattha yasmā purimasiddhāya avijjāya sati abhisaṅkhārā, nāsati, tasmā te uparipabbate pavattā viya hontīti vuttaṃ ‘‘avijjā…pe… vassanaṃ veditabba’’nti. Assutavā hītiādi vuttasseva atthassa samatthanaṃ. Taṇhāya abhilāsaṃ katvāti etena sabbassapi abhisaṅkhāravuṭṭhitemanatthaṃ dīpeti. Taṇhā hi ‘‘sneho’’ti vuttā. Antimabhavikassa antabhavanibbattako abhisaṅkhāro nibbānaṃ na patto, tadantassa bhāgassa nibbānaṃ āhacca ṭhito viya hotīti ‘‘mahāsamuddaṃ āhacca ṭhitakālo viyā’’ti upamānidassanaṃ kataṃ. Viññāṇādivaṭṭaṃ pūretvāpi imināpi hi antimabhavikasseva viññāṇappavatti dassitā. Sā hi pūritāti vattabbā tato paraṃ viññāṇādivaṭṭasseva abhāvato. Jātassa puggalassa jātipaccayavaṭṭadukkhavedanāya dhammassavanaṃ icchitabbaṃ, taṃ pana yadipi imasmiṃ sutte na āgataṃ, suttantaresu pana āgatamevāti tato āharitvā taṃ vattabbanti dassento ‘‘buddhavacanaṃ panā’’tiādimāha. Tayidaṃ sāvakabodhisattānaṃ vasenāyaṃ desanāti katvā vuttaṃ. Itaresaṃ pana vasena vuccamānaṃ suttantaraggahaṇatthaṃ payojanaṃ natthīti ‘‘yā hī’’tiādimāha. Pāḷiyā vasena gahitamevāti saṅkhepato vuttaatthassa vitthārato dassanaṃ. Nibbattīti nibbattamānā khandhā gahitāti āha ‘‘savikārā’’ti. Aniccatālakkhaṇādidīpanato lakkhaṇāhaṭaṃ. Kammākammanti vinicchayaṃ. Nijjaṭanti niggumbaṃ, suddhanti attho. Pathavīkasiṇādīsu kammaṃ ārabhatītiādi pāḷiyaṃ samathapubbaṅgamā vipassanā dassitāti katvā vuttaṃ . Evañhi pāmojjādidassanaṃ sambhavatīti. Devassāti meghassa. Kasmā panettha ‘‘khīṇāsavassa…pe… ṭhitakālo veditabbo’’ti vuttaṃ, nanu pubbe devaṭṭhāniyo abhisaṅkhāro vutto, na abhisaṅkhāro khīṇāsavoti? Nāyaṃ doso, kāraṇūpacārena phalassa vuttattā. Abhisaṅkhāramūlako hi khandhasantāno khandhasantāne ca ucchinnasaṃyoge khīṇāsavasamaññāti.

Upanisasuttavaṇṇanā niṭṭhitā.

4. Aññatitthiyasuttavaṇṇanā



我来为您直译这段巴利文：
在那里因为有先成就的无明有诸行，无则无，所以它们如在山上转起而说"应知无明...降雨"。"无闻者"等为已说义的成立。以渴爱作希求即是以此显示一切行雨所生义。因为渴爱说为"爱"。最后有者的最后有生起行未得涅槃，它的最后分如触涅槃而住，所以作"如触大海而住时"的譬喻显示。虽充满识等轮回也以此显示仅最后有者的识转起。因为它应说充满因为此后无识等轮回。应欲生的补特伽罗以生缘轮回苦受而闻法，但它虽在此经未来，但在其他经中已来，所以从那里取来应说而显示说"但佛语"等。这因为以声闻菩萨力这个教说而说。但以其他力说则无摄取其他经的目的，所以说"因为哪"等。以文力摄取即是显示略说义的广说。生即是生起蕴摄取，所以说"有变异"。因为显示无常相等而取相。业非业即是决定。离网即是离丛，意思是清净。在地遍等开始作业等在文以止为先导显示观而说。如是因为适合见喜等。天即是云。为什么在这里说"应知漏尽者...住时"，难道不是先说天处的行，不是行漏尽？不是此过失，因为以因施设说果。因为以行为根本的蕴相续而在蕴相续断结合中漏尽施设。
近依经注释竟。
4. 外道经注释

24.Soti sāriputtatthero. Yadi na tāva paviṭṭho, kasmā ‘‘pāvisī’’ti vuttanti āha ‘‘pavisissāmī’’tiādi. Tena avassambhāvini bhūte viya upacāro hotīti dasseti. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā ki’’ntiādimāha. Atippagoyeva nikkhantadivasoti pakatiyā bhikkhācaraṇavelāya ativiya pāto eva vihārato nikkhantadivasabhāgo. Etadahosīti etaṃ ‘‘atippago kho’’tiādikaṃ cintanaṃ ahosi. Dakkhiṇadvārassāti rājagahanagare dakkhiṇadvārassa veḷuvanassa ca antarā ahosi, tasmā ‘‘tenupasaṅkamissa’’nti cintanā ahosīti adhippāyo. Kiṃ vādīti catūsu vādesu kataraṃ vādaṃ vadasi. Kimakkhāyīti tasseva vevacanaṃ. Kiṃ vadatīti pana cattāro vāde sāmaññato gahetvā napuṃsakaliṅgena vadati yathā kiṃ te jātaliṅgaṃ. Sabbanāmañhetaṃ, yadidaṃ napuṃsakaliṅgaṃ. Vadati etenāti vādo, dassanaṃ. Taṃ sandhāyāha ‘‘kiṃ ettha…pe… dassananti pucchantī’’ti. ‘‘Dhammapaṭisambhidā’’tiādīsu viya dhamma-saddo hetuatthoti āha ‘‘yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇa’’nti. Vādassa vacanassa anuppatti vādappavatti.

Idaṃ vacananti ‘‘ekamidāha’’ntiādivacanaṃ. Sāti ‘‘eke samaṇabrāhmaṇā kammavādā’’ti evaṃ pavattakathā. Accharaṃ aṅguliphoṭanaṃ arahatīti acchariyaṃ. Abbhutanti niruttinayena padasiddhi daṭṭhabbā. Sabbavādānanti sabbesaṃ catubbidhavādānaṃ. Paṭhamo hettha sassatavādo, dutiyo ucchedavādo, tatiyo ekaccasassatavādo, catuttho adhiccasamuppannavādo, tesaṃ sabbesaṃ paṭikkhepato paṭikkhepakāraṇaṃ vuttaṃ. Paṭiccasamuppādakittanaṃ vā pacurajanañāṇassa alabbhaneyyapatiṭṭhatāya gambhīrañceva, tathā avabhāsanato cetasi upaṭṭhānato gambhīrāvabhāsañca karonto. Tadeva padanti phassapadaṃyeva ādibhūtaṃ gahetvā.

Aññatitthiyasuttavaṇṇanā niṭṭhitā.

5. Bhūmijasuttavaṇṇanā



我来为您直译这段巴利文：
彼即是舍利弗长老。如果尚未入,为何说"入"而说"将入"等。以此显示在必然生起中如在已生起中施设。现在以譬喻显明那义而说"如何"等。太早离去日即是依平常乞食时很早从精舍离去的日分。此想即是此"太早"等思维生起。南门的即是在王舍城（Rājagaha）南门和竹林间,所以有"将往诣他"的思维,这是意趣。何说即是在四说中说哪个说。何称即是它的异名。但何言以总说四说而以中性说如何是你的生性。这确实是代词,即是中性。以此说为说,见。关系它而说"在此何...见而问"。如在"法无碍解"等中法声为因义而说"所说因,它的随因"。说的言的生起为说转起。
此语即是"有一"等语。它即是"有些沙门婆罗门业论者"如是转起语。值得弹指为希有。未有应见以语源方法词成就。一切说即是一切四种说。因为在这里第一为常见,第二为断见,第三为一分常见,第四为无因生见,说它们一切的否定故说否定因。或说缘起因为多人智的难得住处而深奥,如是照显故在心显现故作深奥显现。正是那词即是取触词为始。
外道经注释竟。
5. 浮弥经注释

25.Purimasutteti anantare purime sutte. Vuttanayeneva veditabbanti padatthe tato visiṭṭhaṃ aniddisitvā itaraṃ atthato vibhāvetuṃ ‘‘ayaṃ pana viseso’’tiādimāha. Na kevalaṃ phassapaccayā uppajjati, atha kho phassassa sahakārīkāraṇabhūtaaññapaccayā ca uppajjatīti. Kāyenāti copanakāyena, kāyaviññattiyāti attho. Sā hi kāmaṃ paṭṭhāne āgatesu catuvīsatiyā paccayesu kenaci paccayena cetanāya paccayo na hoti. Yasmā pana kāye sati eva kāyakammaṃ nāma hoti, nāsati, tasmā sā tassā sāmaggiyabhāvena icchitabbāti vuttaṃ ‘‘kāyenapi kariyamānaṃ karīyatī’’ti. Tenāha bhagavā ‘‘kāye vā, hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Vācāyapīti etthāpi eseva nayo. Manasāti pātubhūtena manasā, na manamattenāti. Attanā parehi anussāhitena. Parenāti parena anussāhena. Sampajānenāti ñāṇasampayuttacittavasena pajānantena. Asampajānenāti tathā na sampajānantena. Tassāti sukhadukkhassa. Kāyasañcetanāhetūti kāyakammanimittaṃ, kāyikassa kammassa katattā upacitattāti attho. Esa nayo sesasañcetanāsupi. Uddhaccasahagatacetanā pavattiyaṃ vipākaṃ detiyevāti ‘‘vīsati cetanā labbhantī’’ti vuttaṃ. Tathā vacīdvāreti ettha ‘‘kāmāvacarakusalākusalavasena vīsati cetanā labbhantī’’ti idaṃ tathā-saddena upasaṃharati. Rūpārūpacetanāhīti rūpāvacarārūpāvacarakusalacetanāhi. Tappaccayaṃ yathārahanti adhippāyo. Tāpi cetanāti yathāvuttā ekūnavīsati cetanā avijjāpaccayā honti kusalānampi pageva itarādhiṭṭhahitāvijjasseva uppajjanato, aññathā anuppajjanato. Yathāvuttacetanābhedanti yathāvuttaṃ kāyacetanādivibhāgaṃ. Parehi anussāhito saraseneva pavattamāno. Parehi kāriyamānoti parehi ussāhito hutvā kayiramāno. Jānantopīti anussavādivasena jānantopi. Kammameva jānantoti tadā attanā kariyamānakammameva jānanto.

Catūsūti ‘‘sāmaṃ vā pare vā sampajāno vā asampajāno vā’’ti evaṃ vuttesu catūsu ṭhānesu. Yathāvutte ekūnavīsaticetanādhamme asaṅkhārikasasaṅkhārikabhāvena sampajānakatāsampajānakatabhāvena catuguṇe katvā vuttaṃ ‘‘chasattati dvesatā cetanādhammā’’ti. Yesaṃ sahajātakoṭi labbhati, tesampi upanissayakoṭi labbhatevāti ‘‘upanissayakoṭiyā anupatitā’’tiicceva vuttā. Teti yathāvuttā sabbepi dhammā. So kāyo na hotīti ettha pasādakāyopi gahetabbo. Tenāha ‘‘yasmiṃ kāye satī’’tiādi. So kāyo na hotīti so kāyo paccayanirodhena na hoti. Vācāti saddavācā. Manoti yaṃ kiñci viññāṇaṃ. Idāni kammavaseneva yojetuṃ ‘‘apicā’’tiādi vuttaṃ. Eseva nayo ‘‘vācāpi dvārabhūtā manopi dvārabhūto’’ti. Khīṇāsavassa kathaṃ kāyo na hoti, na tassa kāyakammādhiṭṭhānanti adhippāyo. Avipākattāti avipākadhammattāti attho. Kāyo na hotīti vuttaṃ akammakaraṇabhāvato.


我来为您直译这段巴利文：
前经即是相邻前经。应知如已说方法即是不指出彼处差异义而为显明其他义而说"但此差异"等。不仅由触缘生起,而且由触的助缘成为其他缘而生起。以身即是以动身,意思是以身表。因为它虽然在发趣中来的二十四缘中以任何缘不是思的缘。但因为有身才有身业,无则无,所以它应以它的和合性被欲而说"以身也正在作而作"。所以世尊说"阿难,有身时由身思因生起内乐苦"。以语也即是在这里也是这个方法。意即是已现起意,不是仅意。自己不被他人激励。他即是他人的激励。正知即是以智相应心力了知。非正知即是如是不正知。它的即是乐苦的。身思因即是身业缘,意思是由身业已作已积集。这个方法在其余思中也是。掉举俱思在转起中必定与果,所以说"得二十思"。如是在语门即是以"以欲界善不善力二十思得"这以如是声摄。以色无色思即是以色界无色界善思。以它为缘如适应是意趣。它们思即是如说十九思由无明缘因为善者的也先由住立无明生起,不以其他方式生起。如说思差别即是如说身思等分别。不被他人激励以自力转起。被他人作即是被他人激励而作。也知即是也以闻说等力知。仅知业即是仅知那时自己正在作的业。
在四即是在"自己或他人或正知或不正知"如是说的四处。以无行有行性以正知性非正知性作四倍如说思法而说"七十六两百思法"。那些得俱生边的也得近依边而说"以近依边随得"。它们即是如说一切法。彼身不即是在这里也应取净身。所以说"在什么身时"等。彼身不即是彼身以缘灭而不。语即是声语。意即是任何识。现在仅以业力结合而说"又"等。这方法"语也为门意也为门"。漏尽者如何身不,不是他的身业住立是意趣。无果即是意思是无果法。说身不因为不作业性。


Tanti kammaṃ. Khettaṃ na hotīti tassa dukkhassa aviruhanaṭṭhānattā. Viruhanaṭṭhānādayo byatirekavasena vuttā. Tenāha ‘‘na hotī’’ti. Kāraṇaṭṭhenāti ādhārabhūtakāraṇabhāvena. Sañcetanāmūlakanti sañcetanānimittaṃ. Viruhanādīnaṃ atthānanti ‘‘viruhanaṭṭhenā’’tiādinā vuttānaṃ atthānaṃ. Iminā viruhanādibhāvena vedanā ‘‘sukhadukkhavedanā’’ti kathitā, nayidha jeṭṭhalakkhaṇaṃ sukhadukkhaṃ nippayojakassa sukhassa dukkhassa ca adhippetattā. Upekkhāvedanāpettha sukhasaṇhasabhāvavipākabhūtā vedanāva.

Bhūmijasuttavaṇṇanā niṭṭhitā.

6. Upavāṇasuttavaṇṇanā

26.Vaṭṭadukkhamevakathitaṃ itaradukkhassapi vipākassa saṅgaṇhanato.

Upavāṇasuttavaṇṇanā niṭṭhitā.

7. Paccayasuttavaṇṇanā

27.Paṭipāṭiyāti paṭipāṭiyā ṭhapanena. Catusaccayojanaṃ dassetuṃ pariyosāna…pe… ādi vuttaṃ. Dukkhasaccavasenāti pariññeyyabhāvavasena. Jarāmaraṇāpadesena hi pañcupādānakkhandhā vuttā, te cassa attano phalassa paccayā na honti. Taṃ sandhāya vuttaṃ ‘‘paccayaṃ jānātī’’ti. Vineyyajjhāsayavasena hettha desanā pavattā. Sampannoti samannāgato. Āgatoti upagato, adhigatoti attho. Passatīti paccavekkhaṇañāṇena paccakkhato passati, maggapaññāya evaṃ asammohapaṭivedhavasena passati. Maggañāṇeneva, na phalañāṇena. Dhammasotaṃ samāpannoti ariyadhammasotaṃ sammadeva āpanno patto. Anaye nairiyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti akaraṇīyato ariyapakkhaṃ bhajanto puthujjanabhūmiṃ atikkanto. Nibbedhikapaññāyāti catunnaṃ ariyasaccānaṃ nibbijjhanakapaññāya. Āhacca tiṭṭhati maggakkhaṇe, phalakkhaṇe pana āhacca ṭhito nāma.

Paccayasuttavaṇṇanā niṭṭhitā.

8. Bhikkhusuttavaṇṇanā

28.Uttānameva sabbasova sattame āgatanayattā, vineyyajjhāsayavasena hi idaṃ suttaṃ satthārā aññasmiṃ āsane desitaṃ, parisāya vivaṭṭena sātthikāti satthu desanā āgatāti ayaṃ paṭiggāhakādhīnā hotīti dhammagāravena saṅgahaṃ āropentiyeva.

Bhikkhusuttavaṇṇanā niṭṭhitā.

9. Samaṇabrāhmaṇasuttavaṇṇanā

29.Akkharabhāṇakānanti akkhararucīnaṃ. Upasaggena padavaḍḍhanampi ruccanti. Tenāha ‘‘te hī’’tiādi.

Samaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

10. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā

30.Dvīsu suttesūti navamadasamasuttesu.

Dutiyasamaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

Dasabalavaggavaṇṇanā niṭṭhitā.

4. Kaḷārakhattiyavaggo

1. Bhūtasuttavaṇṇanā


我来帮您将这段巴利文直译成简体中文：
如是业。"非田地"是指它不是痛苦生长之处。生长处等是以反面方式说的。因此说"不是"。以因缘义即以作为所依的因缘性。以思为根本即以思为缘。生长等义即以"以生长义"等所说的诸义。以此生长等性说明受是"乐受苦受"，这里不是指最胜相的乐苦，因为这里是指无作用的乐与苦。此中舍受也是指作为果报的具乐细性的受。
地主经注释完毕。
6. 优波摩那经注释
26. 只说轮回苦，因为也包含其他果报之苦。
优波摩那经注释完毕。
7. 缘经注释
27. 依次即以次第安立。为显示四谛相应故说"终尽...等"。以苦谛之力即以应遍知性。以老死为标准而说五取蕴，它们对自己的果不成为缘。关于这点说"知缘"。此中说法是依所化众生意乐而转。具足即具有。已至即已到达，意为已证得。见即以观察智亲自见到，以道慧如是以不迷惑通达而见。唯以道智，非以果智。已入法流即已正确到达圣法之流。因不行于非道，行于正道，且为天人世间所归依不可作，亲近圣者之分，已超越凡夫地。以抉择慧即以通达四圣谛之慧。在道剎那确立，在果剎那则称为已确立。
缘经注释完毕。
8. 比丘经注释
28. 一切都很明显因为在第七经已说其方法，此经是世尊依所化众生意乐在另一座位宣说，对于会众来说是有益的转变，故世尊的教法已来，这是依听闻者而定，以法敬重而摄取。
比丘经注释完毕。
9. 沙门婆罗门经注释
29. 读音者即爱好字母者。他们也喜欢以前缀增加词。因此说"他们"等。
沙门婆罗门经注释完毕。
10. 第二沙门婆罗门经注释
30. 在两经中即在第九第十经中。
第二沙门婆罗门经注释完毕。
十力品注释完毕。
4. 迦罗刹帝利品
1. 已生经注释

31.Ajitamāṇavenāti soḷasasu bāvariyabrāhmaṇaparicārakesu ‘‘ajito’’ti laddhanāmena māṇavena. Saṅkhā vuccati paññā, saṅkhātā pariññātā dhammā yesaṃ te saṅkhātadhammā, paṭividdhasaccā khīṇāsavā. Sekkhā pana vipākassa apariññātattā ‘‘saṅkhātadhammā’’ti na vuccanti. Sekkhadhammasamannāgamena te sekkhā. Te pana kāmaṃ puggalapaṭilābhavasena anekasahassāva honti, catumaggaheṭṭhimaphalattayassa pana vasena taṃsamaṅgitāsāmaññena na sattajanato uddhanti āha ‘‘satta jane’’ti niyametvā viseseti. Saṃkilesavajjaṃ, tato vā attānaṃ viya vineyyalokaṃ nipāti rakkhatīti nipako, tassa bhāvo nepakkaṃ, ñāṇanti āha ‘‘nepakkaṃ vuccati paññā, tāya samannāgatattā nipako’’ti.

‘‘Ko nu kho imassa pañhassa attho’’ti cintento pañhāya kaṅkhati nāma. ‘‘Kathaṃ byākaramāno nu kho satthu ajjhāsayaṃ na virodhemī’’ti cintento ajjhāsayaṃ kaṅkhati nāma. Sujānanīyatthaparicchedaṃ katvā cintanā hettha ‘‘kaṅkhā’’ti adhippetā, na vicikicchāti. Pahīnavicikiccho hi mahāthero āyasmato assajimahātherassa santikeyeva, vicinanabhūtaṃ kukkuccasadisaṃ panetaṃ vīmaṃsanamattanti daṭṭhabbaṃ. Pattaṃ ādāya carantoti pabbajitabhāvalakkhaṇaṃ. Dhammasenāpatibhāvena vā mama pattadhammadesanāvāraṃ ādāya carantoti evaṃ vā ettha attho daṭṭhabbo.

Jātanti yathārahaṃ paccayato uppannaṃ, saṅkhatanti attho. Pañhabyākaraṇaṃ upaṭṭhāsīti pañhassa byākaraṇatā paṭibhāsi. ‘‘Sammappaññāya passatī’’ti pāṭho, aṭṭhakathāyaṃ pana ‘‘sammappaññāya passato’’ti padaṃ uddharitvā ‘‘passantassā’’ti attho vutto. Taṃ ‘‘bhūtanti…pe… paṭipanno hotī’’ti imāya pāḷiyā na sameti, tasmā yathādassitapāṭho eva yutto. Yāva arahattamaggā nibbidādīnaṃ atthāyāti samitāpekkhadhammavasā padaṃ vadanti. Āhārasambhavanti paccayahetukaṃ. Sekkhapaṭipadā kathitā ‘‘nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti vacanato. Esa nayo nirodhavārepi. Nibbidāti karaṇe paccattavacanaṃ, virāgā nirodhāti karaṇe nissakkavacananti āha ‘‘sabbāni kāraṇavacanānī’’ti. Anupādāti anupādāya. Bhūtamidantiādimāha sabbasuttaṃ āhaccabhāsitaṃ jinavacanameva karonto.

Bhūtasuttavaṇṇanā niṭṭhitā.

2. Kaḷārasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
31. "阿耆多学童"即在巴瓦利婆罗门的十六位随从中名为"阿耆多"的学童。智慧称为度量，已度量即已遍知诸法者称为已度量法者，即已通达真理的漏尽者。而有学因未遍知果报故不称为"已度量法者"。他们因具足有学法故为有学。虽然就获得个人而言他们有数千人，但就四道下三果的具足共性而言不超过七人，故说"七人"来限定特指。远离染污过失，或如保护自己般保护所化世间故称明智，其性质为明智性，即智慧，故说"明智性称为智慧，因具足此故为明智"。
思考"这个问题的意义是什么"时称为对问题怀疑。思考"如何回答才不违背世尊的意趣"时称为对意趣怀疑。这里所说的"怀疑"是指对容易了知的意义作出界定的思考，不是疑惑。因为大长老已断除疑惑，就在尊者马胜大长老处，而这种审察只是如同悔的思维而已，应当如是理解。"持钵行走"是出家相的标志。或者以法将的身份持取我的说法机会而行走，这里的意义也可如是理解。
"已生"即随缘而生起，意为有为。"问题的解答出现"即问题的解答显现。"以正慧见"是经文，但在注释中引用"以正慧见者"之语并解释为"见者"。这与"已生...乃至...已行"这段经文不符，因此如前所示的经文才是合适的。"直至阿罗汉道都是为了厌离等"，他们说这是依具足寂静期待之法的语句。"食生"即缘起。说明有学道，因为说"为厌离、离贪、灭尽而行"。灭尽处也是同样的方法。"厌离"是作格的主格语，"离贪、灭尽"是作格的从格语，故说"都是作格语"。"无取"即不取着。说"此已生"等是使一切经成为引证佛语。
已生经注释完毕。
2. 迦罗经注释

32.Tassa therassa nāmaṃ jātisamudāgataṃ. Nivattoti pubbe vaṭṭasotassa paṭisotaṃ gantuṃ āraddho, taṃ avisahanto anusotameva gacchanto, tato nivatto pariklesavidhame asaṃsaṭṭho viyutto hoti. Ettha cetanāti vā assāso. Hīnāyāvattanaṃ nāma kāmesu sāpekkhatāya, tattha ca nirapekkhatā tatiyamaggādhigamenāti dassento ‘‘tayo magge’’tiādimāha. Sāvakapāramīñāṇaṃ therassa arahattādhigamena nipphannaṃ, tasmā tassa taṃ uparimakoṭiyā assāso vutto. Ugghāṭitāti vivaṭā, vūpasamitāti attho. Tatthāti arahattappattiyaṃ. Vicikicchābhāvanti nibbematikataṃ.

Naevaṃ byākatāti ‘‘khīṇā jātī’’tiādikā evaṃ uttānakaṃ na byākatā, pariyāyena pana byākatā. Kenacīti kenacipi kāraṇena. Evaṃ uttānakaṃ byākarissati.

Tassa paccayassa khayāti tassa kammabhavasaṅkhātassa paccayassa avijjāya sahakāritāyaṃ saṅgahitassa khayā anuppādā nirodhā. Khīṇasminti khīṇe. Anuppādanirodhena niruddhe jātiyā yathāvutte paccaye. Jātisaṅkhātaṃ phalaṃ khīṇaṃ anuppattidhammataṃ āpāditanti. Viditaṃ ñātaṃ. Ājānāti catusaccaṃ heṭṭhimamaggehi ñātaṃ anatikkamitvāva paṭivijjhatīti aññā aggamaggo. Tadupacārena aggaphalaṃ idha ‘‘aññā’’ nāma. Paccayoti bhavūpapattiyā paccayo paṭiccasamuppādo.

Meti mayā. Aññāsi ākāraggahaṇena cittācāraṃ jānāti. Tenāti bhagavatā. Byākaraṇaṃ anumoditaṃ pañhabyākaraṇassa visayakatabhāvato.

Ayamassa visayoti ayaṃ vedanā assa sāriputtattherassa savisayo tattha visayabhāvena pavattattā. Kiñcāpīti kiñcāpi sukhā vedanā ṭhitisukhā dukkhā vedanā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā. Vipariṇāmakoṭiyāti aniccabhāvena sabbāva vedanā dukkhā nāma. Sukhapaṭikkhepatopi hi sukhapītiyā pharaṇatāya sukhāti tikkhamattena vipariṇāmadukkhāti vipariṇāmato abhāvādhigamena sukhanirodhakkhaṇamattena. Tathā hi vuttaṃ papañcasūdaniyaṃ ‘‘sukhāya vedanāya atthibhāvo sukha’’nti. Sukhakāmo dukkhaṃ titikkhati. Apariññātavatthukānañhi sukhavedanuparamo dukkhato upaṭṭhāti, tasmāyamattho viyogena dīpetabbo. ‘‘Dukkhā vipariṇāmasukhā’’ti etthāpi eseva nayo. Tathācāha papañcasūdaniyaṃ ‘‘dukkhāya vedanāya natthibhāvo sukha’’nti. Dukkhavedanuparamo hi vuttānaṃ sukhato upaṭṭhāti evāti vadanti. Tassa yogassa vūpasamena ‘‘aho sukhaṃ jāta’’nti majjhattavedanāya jānanabhāvo yāthāvato avabujjhanaṃ sukhaṃ. Adukkhamasukhāpi vedanā vijānantassa sukhaṃ hoti tassa sukhumatāya viññeyyabhāvato. Yathā rūpārūpadhammānaṃ salakkhaṇato sāmaññalakkhaṇato ca sammadeva avabodho paramaṃ sukhaṃ. Tenāha –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

Aññāṇadukkhāti ajānanabhāvo adukkhamasukhāvedanāya dukkhaṃ. Sammā vibhāgajānanasabhāvo ñāṇassa sambhavo. Ñāṇasampayuttā hi ñāṇūpanissayā adukkhamasukhā vedanā pasatthākārā, yato sā iṭṭhā ceva iṭṭhaphalā cāti. Ajānanabhāvoti ettha vuttavipariyāyena attho veditabbo. ‘‘Dukkhanti vidito’’ti pāḷi, aṭṭhakathāyaṃ pana viditanti paduddhāro kato, taṃ atthadassanamattanti daṭṭhabbaṃ.


我来 助您将这段巴利文直译成简体中文：
32. 这位长老的名字是从出生而得。"退转"即先前开始逆轮回之流而行，不能忍受而随流而去，从此退转者如远离染污般不相应、解脱。这里的意图或称为安慰。所谓"退转下劣"是因对欲有期待，对此的无期待是通过证得第三道，为显示此义故说"三道"等。长老以证得阿罗汉果而成就声闻波罗蜜智，因此说那是他最上的安慰。"已开启"即已打开，意为已平息。"于此"即于证得阿罗汉果。"无疑惑性"即无犹豫。
"不如是回答"即不像"生已尽"等那样明显地回答，而是以方便的方式回答。"以任何"即以任何原因。将如是明显地回答。
"由彼缘尽"即由彼称为业有的缘与无明俱起所摄的灭尽、不生、息灭。"已尽中"即已尽。在以不生灭而灭的生的如前所说的缘。称为生的果已尽，达到不再生起的性质。已知已了知。"智"即不超越以下位道所知的四谛而通达的上位道。以彼邻近，此处果位称为"智"。"缘"即有生起的缘即缘起。
"我"即我自己。知道以取相而知道心行。"由彼"即由世尊。随喜回答因为问题回答成为所缘。
"这是他的境界"即这受是这位舍利弗长老的自境界，因为以境界性而转起。"虽然"即虽然乐受以住为乐，苦受以变易为乐，不苦不乐受以智为乐。"以变易为极"即以无常性一切受皆名为苦。因为否定乐故乐喜遍满性为乐，以刹那性以变易苦，由变易而证得无有以乐灭刹那性。如是在《疏钞》中说"乐受的存在为乐"。欲乐者忍受苦。因为对未遍知事物者乐受的息灭现为苦，因此此义应以离开显示。在"苦以变易为乐"中也是同样的方法。如是在《疏钞》中说"苦受的不存在为乐"。因为苦受的息灭对所说者现为乐，他们如是说。以彼瑜伽的止息，对"啊，生起乐"的舍受的了知性，如实觉悟为乐。不苦不乐受对了知者为乐，因为彼以细性为所知。如色无色法由自相及共相而正确觉悟为最上乐。因此说：
"从何处何处思察，诸蕴的生灭；
获得喜与欢悦，那是知者的不死。"（法句经374）
"无知苦"即不了知性是不苦不乐受的苦。正确的分别了知性是智的生起。因为与智相应、以智为依的不苦不乐受是善相，由此它既可意且有可意果。"不了知性"在此应以所说的相反而了知其义。**为"已知为苦"，但在注释中举出"已知"之语，应视为仅是显示其义。


Vedanāparicchedajānaneti ‘‘tisso imā vedanā’’ti evaṃ paricchedato jānane. Aññāsīti kadā aññāsi? Imasmiṃ desanākāleti vadanti, paṭivedhakāleti pana yuttaṃ. Yathāpaṭividdhā hi vedanā idha therena desitāti. Iminā kāraṇenāti ‘‘yadaniccaṃ taṃ dukkha’’nti vedanānaṃ aniccatāya dukkhabhāvajānanasaṅkhātena kāraṇena. Taṃnimittaṃ hissa vedanāsu taṇhā na uppajjati. Atippapañcoti ativitthāro. Dukkhasmiṃ antogadhaṃ dukkhapariyāpannattā. Dukkhanti sabbaṃ vedayitaṃ dukkhaṃ saṅkhāradukkhabhāvato. Ñātamatteti yāthāvato avabujjhanamatte. Taṇhā na tiṭṭhatīti na santiṭṭhati nappavattati.

Kathaṃ vimokkhāti ajjhattabahiddhābhedesu vimuttā. Hetumhi cetaṃ nissakkavacananti hetuatthena karaṇavacanena atthamāha ‘‘katarena vimokkhenā’’ti. Karaṇatthepi vā etaṃ nissakkavacananti tathā vuttaṃ. Abhinivesoti vipassanārambho. Bahiddhādhammāpi daṭṭhabbāyeva sabbassapi pariññeyyassa parijānitabbato. Ñāṇaṃ pavattetvā. Teti ajjhattasaṅkhāre. Vavatthapetvāti salakkhaṇato paricchinditvā. Bahiddhā otāretīti bahiddhāsaṅkhāresu ñāṇaṃ otāreti. Ajjhattaṃ otāretīti ajjhattasaṅkhāre sammasati. Tatra tasmiṃ catukke. Tesaṃ vavatthānakāleti tesaṃ ajjhattasaṅkhārānaṃ vipassanākāle.

Sabbupādānakkhayāti sabbaso upādānānaṃ khayā. Kāmaṃ diṭṭhisīlabbataattavādupādānāni paṭhamamaggeneva khīyanti, kāmupādānaṃ pana aggamaggenāti tassa vasena ‘‘sabbupādānakkhayā’’ti vadanto thero attano arahattapattiṃ byākaroti. Tenāha ‘‘āsavā nānussavantī’’ti. Satoti iminā sativepullappattiṃ dasseti. Cakkhuto rūpe savantīti cakkhuviññāṇavīthiyaṃ tadanugatamanoviññāṇavīthiyañca rūpārammaṇā āsavā pavattantīti. Kiñcāpi tattha kusalādīnampi pavatti atthi, kāmāsavādayo eva vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tathā sesavāresu. Tenāha ‘‘eva’’ntiādi, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇakaasucimhi niruḷho āsavasaddo. ‘‘Attānaṃ nāvajānāmī’’ti vuttattā ‘‘omānapahānaṃ kathita’’nti āha. Tena āsavesu samudāyupalakkhaṇaṃ kathitanti daṭṭhabbaṃ. Na hi seyyamānādippahānena vinā hīnamānaṃyeva pajahati. Pajānanāti ‘‘nāparaṃ itthattāyā’’ti vuttapajānanasampanno hotīti.

Sarūpabhedatopīti ‘‘cattāro’’ti evaṃ parimāṇaparicchedatopi. Idaṃ bhagavā dassento āhāti sambandho. Idanti ca ‘‘ayampi kho’’tiādivacanaṃ sandhāyāha.

Asambhinnāya evāti yathānisinnāya eva, avuṭṭhitāya evāti attho. Puggalathomanatthanti desanākusalānaṃ ānandattherādīnaṃ puggalānaṃ pasaṃsanatthaṃ ukkaṃsanatthaṃ. Dhammathomanatthanti paṭipattidhammassa pasaṃsanatthaṃ. Tepīti ānandattherādayo bhikkhūpi. Dhammapaṭiggāhakā bhikkhū. Attheti sīlādiatthe. Dhammeti pāḷidhamme.

Assāti bhagavato. Ānubhāvaṃ karissati ‘‘divasañcepi bhagavā’’tiādinā. Nanti sāriputtattheraṃ. Ahampi tatheva thomessāmi ‘‘sā hi bhikkhū’’tiādinā. Evaṃ cintesīti evaṃ vakkhamānena dhammadāyādadesanāya cintitākārena cintesi. Tenāha ‘‘yathā’’tiādi. Ekajjhāsayāyāti samānādhippāyāya. Matiyāti paññāya. Ayaṃ desanā aggāti bhagavā dhammasenāpatiṃ guṇato evaṃ paggaṇhātīti katvā vuttaṃ.


我来 帮您将这段巴利文直译成简体中文：
受的界限了知即"此等三受"如是从界限而了知。"已知"即何时已知？他们说是在此说法时，但说是在证悟时才合适。因为这里长老所说的是如实证悟的受。"以此因缘"即以称为"凡无常者是苦"的了知受无常性为苦性的因缘。因为由此他对受不生起渴爱。"太过详细"即太广。"包含在苦中"因为属于苦。"苦"即一切感受是苦，因为是行苦性。"仅仅了知"即如实觉悟。"渴爱不住"即不安住不转起。
"如何解脱"即从内外差别而解脱。这从格词表示因义，故以因义的作格词解释为"以何种解脱"。或者这从格词也表示作用义，故如是说。"专注"即开始观察。外法也应当见，因为一切所遍知都应遍知。转起智。"彼等"即内行。"确定"即从自相界定。"引导向外"即将智引导向外行。"引导向内"即思察内行。"于此"即于此四法。"彼等确定时"即彼等内行的观察时。
"由一切取尽"即由一切遍取灭尽。虽然见取、戒禁取、我语取以初道灭尽，但欲取以上位道灭尽，长老以彼而说"由一切取尽"，表明自己证得阿罗汉果。因此说"诸漏不流"。"念"以此显示达到念的圆满。"从眼流向色"即在眼识路及随后的意识路中，以色所缘的诸漏转起。虽然其中也有善等的转起，但欲漏等如从伤口流出脓液般以流出不净性而流，其他项也是如此。因此说"如是"等，所以它们称为"漏"。因为漏字在彼流出不净中已确立。因为说"不轻视自己"故说"已说除慢"。由此应知已说诸漏的集合标识。因为若不除去胜慢等，不能只除去卑慢。"了知"即具足"不再有此状态"所说的了知。
"从自性差别"即如"四"等从数量界限。"世尊显示此"即关联。"此"即指"这也"等语。
"就在未散"即就在如是而坐，意为未起立。"为赞叹人"即为赞叹善于说法的阿难长老等诸人。"为赞叹法"即为赞叹实践之法。"彼等"即阿难长老等比丘。领受法的比丘。"义"即戒等义。"法"即经文法。
"他"即世尊。将显现威力以"即便整天世尊"等。"他"即舍利弗长老。我也将如是赞叹以"彼诸比丘"等。"如是思考"即以将说法嗣说法的已思考方式而思考。因此说"如"等。"同一意趣"即相同意向。"思虑"即智慧。"此说法最上"是说世尊如是从功德提举法将而说。


Pakāsetvāti guṇato pākaṭaṃ paññātaṃ katvā sabbasāvakehi seṭṭhabhāve ṭhapetukāmo. Cittagatiyā cittavasena kāyassa pariṇāmanena ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti kāyasamānagatikattādhiṭṭhānena. Kathaṃ pana kāyo dandhappavattiko lahuparivattena cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittavipariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā dandhavuttikassa rūpadhammassa khaṇena vattituṃ sakkoti, ‘‘idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti panādhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti hoti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti, evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukatipayacittavāreheva icchitaṭṭhānappati hoti, evaṃ pavattarūpatā viññāyatīti.

Adhippāyānurūpameva tassa bhagavato thomanāya katattā. Idaṃ nāma atthajātaṃ bhagavā pucchissatīti pubbe mayā aviditaṃ apassaṃ. Āsayajānanatthanti ‘‘evaṃ byākarontena satthu ajjhāsayo gahito hotī’’ti evaṃ satthu ajjhāsayajānanatthaṃ. Dutiyaṃ pañhaṃ pucchanto bhagavā paṭhamaṃ pañhaṃ anumodi dutiyaṃ pañhaṃ pucchanteneva paṭhamapañhavissajjanassa sampaṭicchitabhāvato.

Etaṃ ahosīti etaṃ parivitakkanaṃ ahosi. Assāti kaḷārakhattiyassa bhikkhuno. Dhamme dahatīti dhammadhātu, sāvakapāramīñāṇaṃ, sāvakavisaye dhamme dahati yāthāvato ajite katvā ṭhapetīti attho. Tenāha ‘‘dhammadhātū’’tiādi. Sabbaññutaññāṇagatikameva visaye. Gocaradhammeti gocarabhūte ñeyyadhamme.

Kaḷārasuttavaṇṇanā niṭṭhitā.

3. Ñāṇavatthusuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
"显示"即欲使其功德明显、闻名，使其在一切声闻中确立最上地位。"心的转变"即以心力改变身体，通过决意使"此身如此心"而成为与身同行。然而身体迟缓运转如何能与迅速转变的心同行呢？并非在一切方面同行。因为如以身而心转变时，心在一切方面与身同行。此时心不能以自性成就的自己的刹那而转，不能以迟缓运转的色法的刹那而转，但由于"此心如此身"的决意，随顺迟缓的身，直到到达所欲之处，随顺身的转变而以相续方式转起的心称为随身转变。如是以"此身如此心"的决意，由于预先成就轻安想，不像未修神通者那样迟缓而转，如何以少数几个迅速心路即到达所欲之处，如是了知其色法的转起性。
因为对世尊的赞叹是随顺意趣而作。"我先前不见不知世尊将问这样的事情。""为知意趣"即"如是回答即把握了世尊的意趣"，如是为了知道世尊的意趣。世尊问第二个问题时随喜第一个问题，因为以问第二个问题即表示接受第一个问题的回答。
"这是"即这是思考。"他"即迦罗刹帝利比丘。"安立法"即法界，声闻波罗蜜智，意为在声闻境界中如实不动摇地安立诸法。因此说"法界"等。在境界中完全如同一切知智。"所行法"即成为所行的所知法。
迦罗经注释完毕。
3. 智事经注释

33.Ñāṇameva ñāṇavatthu sampattīnaṃ kāraṇabhāvato. Catūsūti catusaccassa bodhanavasena vuttesu catūsu ñāṇesu. Paṭhamanti ‘‘jarāmaraṇe ñāṇa’’nti evaṃ vuttaṃ ñāṇaṃ, yena dhāraṇaparicayamanasikāravasena pavattaṃ sabbaṃ gaṇhi. Sannicayañāṇamayaṃ savanamayaṃ nāmatveva veditabbaṃ. Sabhāvato paccayato cassa pariggaṇhanañāṇaṃ sammasanañāṇaṃtveva veditabbaṃ. Jarāmaraṇasīsena cettha jarāmaraṇavantova dhammā gahitā. Paṭivedhañāṇanti asammohato paṭivijjhanañāṇaṃ. Iminā dhammenāti hetumhi karaṇavacanaṃ. Imassa hi dhammassa adhigamahetu ayaṃ ariyo atītānāgate nayenapi catusaccadhamme abhisambujjhati. Maggañāṇameva pana atītānāgate nayanasadisaṃ katvā dassetuṃ ‘‘maggañāṇadhammena vā’’ti dutiyavikappo vutto. Evañhi ‘‘akālika’’nti samatthitaṃ hoti.

Ñāṇacakkhunā diṭṭhenāti dhammacakkhubhūtena ñāṇacakkhunā asammohapaṭivedhavasena paccakkhato diṭṭhena. Paññāya viditenāti maggapaññāya tatheva viditena. Yasmā tathā diṭṭhaṃ viditaṃ sabbaso pattaṃ mahāupāyo hoti, tasmā vuttaṃ ‘‘pariyogāḷhenā’’ti. Diṭṭhenāti vā dassanena, dhammaṃ passitvā ṭhitenāti attho. Viditenāti cattāri saccāni viditvā pākaṭāni katvā ṭhitena. Akālikenāti na kālantaravipākadāyinā. Pattenāti cattāri saccāni patvā ṭhitattā dhammaṃ pattena. Pariyogāḷhenāti catusaccadhamme pariyogāhitvā ṭhitena. Atītānāgate nayaṃ netīti atīte ca anāgate ca nayaṃ neti harati peseti. Idaṃ pana paccavekkhaṇañāṇassa kiccaṃ, satthārā pana maggañāṇaṃ atītānāgate nayanasadisaṃ kataṃ taṃmūlakattā. Atītamaggassa hi paccavekkhaṇaṃ nāma hoti, tasmā maggañāṇaṃ nayanasadisaṃ kataṃ nāma hoti, paccavekkhaṇañāṇena pana nayaṃ neti. Tenāha ‘‘ettha cā’’tiādi. Yathā pana tena nayaṃ neti. Taṃ ākāraṃ dassetuṃ ‘‘ye kho kecī’’tiādi vuttaṃ. Ettha ca nayanuppādanaṃ nayañāṇasseva pavattiviseso. Tena vuttaṃ ‘‘paccavekkhaṇañāṇassa kicca’’nti. Kiñcāpi ‘‘imināti maggañāṇadhammena vā’’ti vuttaṃ, duvidhaṃ pana maggaphalañāṇaṃ sammasanañāṇapaccavekkhaṇāya mūlakāraṇaṃ, na nayanassāti duvidhena ñāṇadhammenāti na na yujjati. Tathā catusaccadhammassa ñātattā maggaphalasaṅkhātassa vā dhammassa saccapaṭivedhasampayogaṃ gatattā ‘‘nayanaṃ hotū’’ti tena ‘‘iminā dhammenā’’ti ñāṇassa visayabhāvena ñāṇasampayogena tadañātenāti ca attho na na yujjati. Anuayeti dhammañāṇassa anurūpavasena aye bujjhanañāṇe diṭṭhānaṃ adiṭṭhānayanato adiṭṭhassa diṭṭhatāya ñāpanato ca. Tenāha ‘‘dhammañāṇassa anugamane ñāṇa’’nti. Khīṇāsavassa sekkhabhūmi nāma aggamaggakkhaṇo . Kasmā panetaṃ evaṃ vuttanti ce? ‘‘Evaṃ jarāmaraṇaṃ pajānātī’’tiādinā vattamānavasena desanāya pavattattā.

Ñāṇavatthusuttavaṇṇanā niṭṭhitā.

4. Dutiyañāṇavatthusuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
33. 智即智事，因为是成就的因。"在四"即在依四谛觉悟而说的四智中。"第一"即如是说的"老死智"，以持、习、作意方式转起而摄取一切。应知这是闻所成的积集智。应知从自性和因缘而摄取的是思察智。此中以老死为首是摄取具有老死的诸法。"通达智"即无迷惑的通达智。"以此法"是表示因的作格语。因为由证得此法之因，此圣者以类推方式觉悟过去未来的四谛法。为显示道智如同引导过去未来，说第二选择"或以道智法"。如是即成立"无时"义。
"以智眼所见"即以成为法眼的智眼以无迷惑通达方式亲见。"以慧所知"即以道慧如是了知。因为如是所见所知完全证得是大方便，故说"已深入"。或"所见"即以见，意为见法而住。"所知"即了知四谛而住于明显。"无时"即不在其他时候结果。"已证得"即因已证得四谛而住而证得法。"已深入"即已深入四谛法而住。"引导过去未来的类推"即对过去和未来引导、运用、发送类推。这是省察智的作用，但世尊使道智如同引导过去未来，因为它是根本。因为是省察过去道，故称为使道智如同引导，但以省察智引导类推。因此说"于此"等。为显示他如何引导类推的方式而说"凡任何"等。此中引导类推是类推智的转起差别。因此说"省察智的作用"。虽然说"以此即以道智法"，但道果二智是思察智和省察的根本因，不是类推的，故说以二种智法并非不合理。同样，因已知四谛法，或因已达到称为道果的法与谛通达的相应，故"愿成为引导"，因此"以此法"即作为智的所缘、智的相应、由彼所知，此义也非不合理。"随顺"即依法智的随顺而转的觉悟智，因为引导未见到如已见到的，因为使未见的显为已见。因此说"随法智的随行智"。漏尽者的有学地即上位道刹那。如果问为何如是说？因为以"如是了知老死"等现在式而转起说法。
智事经注释完毕。
4. 第二智事经注释

34.Sattarīti ta-kārassa ra-kārādesaṃ vuttaṃ. Sattatisaddena vā samānattho sattarisaddo. Byañjanarucivasena byañjanaṃ bhaṇantīti byañjanabhāṇakā. Tenāha ‘‘bahubyañjanaṃ katvā’’tiādi. Tiṭṭhati tattha phalaṃ tadāyattavuttitāyāti ṭhiti, paccuppannalakkhaṇassa dhammassa ṭhiti dhammaṭṭhiti. Atha vā dhammoti kāraṇaṃ, paccayoti attho. Dhammassa yo ṭhitisabhāvo, sova dhammato añño natthīti dhammaṭṭhiti, paccayo. Tattha ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Tenāha āyasmā dhammasenāpati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. mātikā 4). Tathā cāha ‘‘paccayākāre ñāṇa’’ntiādi. Tattha dhammānanti paccayuppannadhammānaṃ. Pavattiṭṭhitikāraṇattāti pavattisaṅkhātāya ṭhitiyā kāraṇattā. ‘‘Jātipaccayā jarāmaraṇa’’ntiādinā addhattaye anvayabyatirekavasena pavattiyā chabbidhassa ñāṇassa. Khayo nāma vināso, sova bhedoti. Virajjanaṃ palujjanaṃ. Nirujjhanaṃ antaradhānaṃ. Ekekasminti jarāmaraṇādīsu ekekasmiṃ. Pubbe ‘‘yathābhūtañāṇa’’nti taruṇavipassanaṃ āha. Tasmā idhāpi dhammaṭṭhitiñāṇaṃ vipassanāti gahetvā ‘‘vipassanāpaṭivipassanā kathitā’’ti vuttaṃ.

Dutiyañāṇavatthusuttavaṇṇanā niṭṭhitā.

5. Avijjāpaccayasuttavaṇṇanā

35.Desanaṃ osāpesīti yathāraddhakathaṃ ṭhapesi. Tattha nisinnassa diṭṭhigatikassa laddhiyā bhindanavasena upari kathetukāmo. Buddhānañhi desanāvāraṃ pacchindāpetvā pucchituṃ samattho nāma koci natthi. Tenāha ‘‘diṭṭhigatikassa okāsadānattha’’nti. Duppañho eso sattūpaladdhiyā pucchitattā . Sattūpaladdhivādapadenāti ‘‘satto jīvo upalabbhatī’’ti evaṃ pavattadiṭṭhidīpakapadavasena. Vadanti etenāti vādo. Diṭṭhi-saddo pana dvayasaṅgahito, brahmacariyavāso pana paramatthato ariyamaggabhāvanāti āha ‘‘ariyamaggavāso’’ti. Ayaṃ diṭṭhīti anaññe sarīrajīvāti diṭṭhi. ‘‘Jīvo’’ti ca jīvitameva vadanti. Vaṭṭanti duvidhaṃ vaṭṭaṃ. Nirodhentoti anuppattidhammataṃ āpādento. Samucchindantoti appavattiyaṃ pāpanena upacchindanto. Tadetaṃ maggena nirodhetabbaṃ vaṭṭaṃ nirujjhatīti yojanā. ‘‘Ayaṃ satto vināsaṃ abhāvaṃ patvā sabbaso ucchijjatī’’ti evaṃ ucchedadiṭṭhiyā gahitākārassa sambhave saccabhāve sati. Na hotīti sātthako na hoti.

Gacchatīti sarīrato nikkhamitvā gacchati. Vivaṭṭentoti appavattiṃ karontoti attho. Vivaṭṭetuṃ na sakkoti niccassa appavattiṃ pāpetuṃ asakkuṇeyyattā. Micchādiṭṭhi sammādiṭṭhiṃ vijjhati asamāhitapuggalasevanavasena tathā pavattituṃ appadānavasena ca pajahitabbāpajahanavasena sammādiṭṭhiṃ vijjhati. Visūkamivāti kaṇḍako viya. Na kevalaṃ ananuvattakova, atha kho virodhopi ‘‘nicca’’ntiādinā pavattanadhammatāya viññāpanato. Virūpaṃ bībhacchaṃ phanditaṃ vipphanditaṃ. Paṇṇapupphaphalapallavānaṃ avatthubhūto tālo eva tālāvatthu ‘‘asive sivā’’ti vohāro viya. Keci pana ‘‘tālavatthukatānī’’ti paṭhanti, avatthubhūtatāya tālo viya katānīti attho. Tenāha ‘‘matthakacchinnatālo viyā’’ti. Anuabhāvanti vināsaṃ.

Avijjāpaccayasuttavaṇṇanā niṭṭhitā.

6. Dutiyaavijjāpaccayasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
34. "七十"是说ta音变成ra音。或者sattari词与sattati词意义相同。"句读诵者"即依句读而诵的人。因此说"作多句读"等。法住于彼果因依彼而转起故为住，现在相的法的住为法住。或者法即因缘，意为缘。法的住性即是法，没有其他，即法住，是缘。对此的智是法住智。因此法将军尊者说："摄取因缘的慧是法住智"（无碍解道·论母4）。如是说"缘行智"等。此中"诸法"即缘生法。"为转起住的因"即为称为转起的住的因。以"以生为缘有老死"等在三时中依顺逆方式转起的六种智。灭即坏灭，即是破坏。离染即毁坏。灭即消失。"在每一"即在老死等每一法中。先前说"如实智"是初观。因此这里也取法住智为观，故说"已说观察观"。
第二智事经注释完毕。
5. 无明缘经注释
35. "结束说法"即停止已开始的谈话。欲为坐在那里的持见者破除见解而向上说。因为没有任何人能够中断佛陀的说法机会而提问。因此说"为给持见者机会"。这是恶问，因为以有情执取而问。"以有情执取论句"即以"有情、命者被获得"如是转起的见解显示句。以此说故为论。但见字包含二义，梵行住从究竟义说是圣道修习，故说"圣道住"。"此见"即身命不异的见。"命"即只是说生命。"轮回"即二种轮回。"灭"即使成为不再生起的性质。"断"即以达到不转起而灭除。此应以道灭的轮回而灭，这是关联。在"此有情达到坏灭、无有而完全断灭"如是以断见所执取的行相的存在、真实性存在时。"不成"即不成有义。
"去"即从身体出去。"还灭"即使不转起的意思。不能还灭，因为常的不能使达到不转起。邪见刺伤正见，以亲近不正定的人而如是转起，以不给予转起，以应断而不断而刺伤正见。"如刺"即如箭。不仅是不随顺，而且也相违，因为以"常"等方式转起的法性而了知。丑陋可怖的动摇颤动。不适合叶花果新芽的椰子树即是椰子树基，如"不吉祥为吉祥"的言说。有些人读作"如椰子树基所作"，意为如成为不适合基的椰子树所作。因此说"如被斩顶的椰子树"。"无有"即坏灭。
无明缘经注释完毕。
6. 第二无明缘经注释;

36.Iti vāti evaṃ vā. Jarāmaraṇassa ceva jarāmaraṇasāmikassa ca khaṇavasena yo vadeyya. Avisāradadhātuko pucchituṃ acchekatāya maṅkubhāvena jāto. Tenāha ‘‘pucchituṃ na sakkotī’’ti.

Dutiyaavijjāpaccayasuttavaṇṇanā niṭṭhitā.

7. Natumhasuttavaṇṇanā

37.Natumhākanti kāyassa anattaniyabhāvadassanameva panetanti yā tassa anattaniyatā, taṃ dassetuṃ ‘‘attani hī’’tiādi vuttaṃ. Yadi na attaniyaṃ, parakiyaṃ nāma siyāti, tampi natthīti dassento ‘‘nāpi aññesa’’nti āha. Nayidaṃ purāṇakammamevāti ‘‘idaṃ kāyo’’ti vuttasarīraṃ purāṇakammameva na hoti. Na hi kāyo vedanāsabhāvo. Paccayavohārenāti kāraṇopacārena. Abhisaṅkhatantiādi napuṃsakaliṅgavacanaṃ. Purimaliṅgasabhāgatāyāti ‘‘purāṇamidaṃ kamma’’nti evaṃ vuttapurimanapuṃsakaliṅgasabhāgatāya. Aññamaññābhimukhehi samecca paccayehi kato abhisaṅkhatoti āha ‘‘paccayehi katoti daṭṭhabbo’’ti. Abhisañcetayitanti tathā abhisaṅkhatattasaṅkhātena abhimukhabhāvena cetayitaṃ pakappitaṃ, pavattitanti attho. Cetanāvatthukoti cetanāhetuko. Vedaniyanti vedanāya hitaṃ vatthārammaṇabhāvena vedanāya paccayabhāvato. Tenāha ‘‘vedaniyavatthū’’ti.

Natumhasuttavaṇṇanā niṭṭhitā.

8. Cetanāsuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
36. "如是"即如此。对老死以及老死的主人按刹那而说。因不善问而成为羞怯，因无自信的性质。因此说"不能问"。
第二无明缘经注释完毕。
7. 非你们经注释
37. "非你们的"即显示身体的非我所性，为显示其非我所性，故说"因为在我"等。如果不是我所，则应是他人所有，为显示那也没有，故说"也非他人的"。"这不仅是旧业"即所说的"此身体"不仅是旧业。因为身体不是受的自性。"以缘的言说"即以因的假说。"被作成"等是中性语。"与前性同性"即与"此是旧业"如是所说的前中性语同性。由相对的诸缘和合而作故称为被作成，因此说"应视为由诸缘所作"。"被思"即如是以称为被作成的对向性而被思维、被构想，意为被转起。"思为基"即以思为因。"应受"即适合受，因为以事与所缘性而成为受的缘。因此说"受的事"。
非你们经注释完毕。
8. 思经注释

38.Yañcāti ettha ca-saddo aṭṭhāne. Tena cetanāya viya pakappānānusayānampi viññāṇassa ṭhitiyā vakkhamānaṃyeva avisiṭṭhaṃ ārammaṇabhāvaṃ joteti. Kāmaṃ tīsupi padesu ‘‘pavatteti’’icceva attho vutto, vattanattho pana cetanādīnaṃ yathākkamaṃ cetayanapakappanānusayanarūpo visiṭṭhaṭṭho daṭṭhabbo. Tebhūmakakusalākusalacetanā gahitā kammaviññāṇassa paccayaniddhāraṇametanti. Taṇhādiṭṭhikappā gahitā yathārahanti adhippāyo. Aṭṭhasupi hi lobhasahagatacittesu taṇhākappo, tattha catūsveva diṭṭhikappoti. Kāmaṃ anusayā lokiyakusalacetanāsupi anusentiyeva, akusalesu pana pavatti pākaṭāti ‘‘dvādasannaṃ cetanāna’’nti vuttaṃ. Sahajātakoṭiyāti idaṃ paccuppannāpi kāmarāgādayo anusayāva vuccanti taṃsadisatāyāti vuttaṃ. Na hi kālabhedena lakkhaṇappabhedo atthīti. Anāgatā eva hi kāmarāgādayo nippariyāyato ‘‘anusayā’’ti vattabbataṃ arahanti. Paccayuppanno vaṭṭatīti āha ‘‘ārammaṇaṃ paccayo’’ti. Kammaviññāṇassa ṭhitatthanti kammaviññāṇasseva pavattiyā. Tasmiṃ paccaye satīti tasmiṃ cetanāpakappanānusayasaññite paccaye sati patiṭṭhā viññāṇassa hoti. Santāne phaladānasamatthatāyeva hotīti ‘‘patiṭṭhā hoti, tasmiṃ patiṭṭhite’’ti vuttaṃ. Sanniṭṭhāpakacetanāvasena viruḷheti. Patiṭṭhiteti hi iminā kammassa katabhāvo vutto, ‘‘viruḷhe’’ti iminā upacitabhāvo. Tenāha ‘‘kammaṃ javāpetvā’’tiādi. Tattha puretaraṃ uppannāhi kammacetanāhi laddhapaccayattā balappattāya sanniṭṭhāpakacetanāya kammaviññāṇaṃ laddhapatiṭṭhaṃ viruḷhamūlañca hotīti vuttaṃ ‘‘nibbattamūle jāte’’ti. Tathā hi sanniṭṭhāpakacetanā vipākaṃ dentaṃ anantare jātivasena deti upapajjavedanīyakammanti.

Tebhūmakacetanāyāti tebhūmakakusalākusalacetanāya. Appavattanakkhaṇoti idha pavattanakkhaṇo jāyamānakkhaṇo. Na jāyamānakkhaṇo appavattanakkhaṇo na kevalaṃ bhaṅgakkhaṇo appahīnānusayassa adhippetattā. Appahīnakoṭiyāti asamucchinnabhāvena. Tadidaṃ tebhūmakakusalākusalacetanāsu appavattamānāsu anusayānaṃ sahajātakoṭiādinā pavatti nāma natthi, vipākādīsu appahīnakoṭiyā pavattati karontassa abhāvatoti imamatthaṃ sandhāya vuttaṃ. Avāritattāti paṭipakkheti avāritabbattā. Paccayova hoti viññāṇassa ṭhitiyā.

Paṭhamadutiyavārehi vaṭṭaṃ dassetvā tatiyavāre ‘‘no ce’’tiādinā vivaṭṭaṃ dassitanti ‘‘paṭhamapade tebhūmakakusalākusalacetanā nivattā’’tiādi vuttaṃ. Tattha nivattāti akaraṇato appavattiyā apagatā. Taṇhādiṭṭhiyo nivattāti yojanā. Vuttappakāresūti ‘‘tebhūmakavipākesū’’tiādinā vuttappakāresu.


我来帮您将这段巴利文直译成简体中文：
38. "若"中的"且"字在非处。由此显示如思一样,构想与随眠对识的住也将说其同样的所缘性。虽然在三句中都说了"转起"的意思,但转起的意思应见思等依次为思考、构想、随眠形态的差别义。取三界善不善思为业识的缘决定。意趣是适当地取渴爱见构想。因为在八贪相应心中有渴爱构想,其中仅在四个中有见构想。虽然随眠也在世间善思中随眠,但在不善中转起明显,故说"十二思"。"以俱生边"即说现在的欲贪等也是随眠,因为与彼相似。因为依时间差别没有相差别。因为只有未来的欲贪等才应称为"随眠"无假说。所缘转起,故说"所缘是缘"。"为业识的住"即仅为业识的转起。"在彼缘时"即在彼称为思构想随眠的缘时有识的安立。在相续中仅有能与果的能力,故说"有安立,在彼安立"。依决定思而增长。因为以"已安立"说业的已作性,以"已增长"说已积集性。因此说"使业速起"等。其中因为由先前生起的业思得缘而有力的决定思,业识成为已得安立、已增长根,故说"生起根已生"。如是决定思给与异熟果是依无间生的方式给与,即生受业。
"三界思"即三界善不善思。"不转起刹那"即此处转起刹那是生起刹那。不生起刹那不是不转起刹那,不仅是坏灭刹那,因为是指未断随眠。"以未断边"即以未断绝性。这在三界善不善思不转起时,随眠以俱生边等没有所谓转起,在异熟等以未断边转起因为没有能作者,说此是关于此义。"因未遮止"即因对治未遮止。仅是识住的缘。
以第一第二句显示轮回,在第三句以"若不"等显示还灭,故说"在第一句三界善不善思已止息"等。其中"已止息"即由不作而转起已离。渴爱见已止息,这是关联。"在所说类"即在"三界异熟"等所说类中。


Etthāti imasmiṃ sutte. Ettha cetanāpakappanānaṃ pavattanavasena dhammaparicchedo dassitoti ‘‘cetetīti tebhūmakakusalākusalacetanā gahitā’’tiādinayo idheva hotīti dassito. Catassoti paṭighadvayamohamūlasamāgatā catasso akusalacetanā. Catūsu akusalacetanāsūti yathāvuttāsu eva catūsu akusalacetanāsu, itarā pana ‘‘na pakappetī’’ti iminā paṭikkhepena nivattāti. Sutte āgataṃ vāretvāti ‘‘no ca pakappetī’’ti evaṃ paṭikkhepavasena sutte āgataṃ vajjetvā. ‘‘Na pakappetī’’ti hi iminā aṭṭhasu lobhasahagatacittesu sahajātakoṭiyā pavattaanusayo nivattito tesaṃ cittānaṃ appavattanato, tasmā taṃ ṭhānaṃ ṭhapetvāti attho. Purimasadisova purimanayesu vuttanayena gahetabbo dhammaparicchedattā.

Tadappatiṭṭhiteti samāsabhāvato vibhattilopo, sandhivasena da-kārāgamo, tassa appatiṭṭhitaṃ tadappatiṭṭhitaṃ, tasmiṃ tadappatiṭṭhiteti evamettha samāsapadasiddhi daṭṭhabbā. Etthāti etasmiṃ tatiyavāre arahattamaggassa kiccaṃ kathitaṃ sabbaso anusayanibbattibhedanato. Khīṇāsavassa kiccakaraṇantipi vattuṃ vaṭṭati sabbaso vedanādīnaṃ paṭikkhepabhāvato. Nava lokuttaradhammātipi vattuṃ vaṭṭati maggapaṭipāṭiyā anusayasamugghāṭanato maggānantarāni phalāni, tadubhayārammaṇañca nibbānanti. Viññāṇassāti kammaviññāṇassa. Punabbhavasīsena anantarabhavasaṅgahitaṃ nāmarūpaṃ paṭisandhiviññāṇameva vā gahitanti āha ‘‘punabbhavassa ca antare eko sandhī’’ti. Bhavajātīnanti ettha ‘‘dutiyabhavassa tatiyabhave jātiyā’’ti evaṃ paramparavasena gahetabbaṃ. Āyatiṃ punabbhavābhinibbattigahaṇena pana nānantariyato kammabhavo gahito, jātihetuphalasiddhipettha vuttā evāti veditabbaṃ. Ettha ca ‘‘no ce, bhikkhave, ceteti no ca pakappeti, atha kho anusetī’’ti evaṃ bhagavatā dutiyanaye pubbabhāge bhavanibbattakakusalākusalāyūhanaṃ, pakappanañca vināpi bhavesu diṭṭhādīnavassa yogino anusayapaccayā vipassanācetanāpi paṭisandhijanakā hotīti dassanatthaṃ kusalākusalassa appavatti cepi, tadā vijjamānatebhūmakavipākādidhammesu appahīnakoṭiyā anusayitakilesappaccayā bhavavajjassa kammaviññāṇassa patiṭṭhitatā hotīti dassanatthañca vutto. ‘‘Na ceteti pakappeti anusetī’’ti ayaṃ nayo na gahito cetanaṃ vinā pakappanassa abhāvato.

Cetanāsuttavaṇṇanā niṭṭhitā.

9. Dutiyacetanāsuttavaṇṇanā

39.Viññāṇanāmarūpānaṃantare eko sandhīti hetuphalasandhi viññāṇaggahaṇena kammaviññāṇassa gahitattā. Nāmarūpaṃ pana vipākanāmarūpamevāti pākaṭameva. Sesaṃ suviññeyyameva.

Dutiyacetanāsuttavaṇṇanā niṭṭhitā.

10. Tatiyacetanāsuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
"此中"即在此经中。此中显示法的确定是依思构想的转起,故说"思即三界善不善思"等方式仅在此处。"四个"即与瞋恚二个、痴根相应的四个不善思。"在四个不善思中"即在如上所说的四个不善思中,其他则以"不构想"这样的否定而止息。"避开经中所来"即避开如"不构想"这样以否定方式在经中所来。因为以"不构想"这个,在八贪相应心中以俱生边转起的随眠因那些心不转起而止息,因此意为除去那处。"如前相同"即依前面诸方式所说的方式应取,因为是法的确定。
"于彼不安立"中,因为是复合词故省略变格,以连音增加da音,彼的不安立为彼不安立,于彼不安立,如是此处应见复合词的成立。"此中"即在此第三句中说阿罗汉道的作用,因为完全破坏随眠生起。也可说是漏尽者的作用,因为完全否定受等。也可说是九出世间法,因为依道的次第拔除随眠:道的无间果,以及彼二所缘涅槃。"识"即业识。以后有为首摄取无间有的名色或仅取结生识,故说"后有与中间一个连结"。"诸有生"中应如是依"第二有与第三有中的生"这样依次第取。但以未来后有生起的获得而取非无间的业有,这里也说生因果的成就,应知。此中佛陀说"诸比丘,若不思且不构想,但随眠",如是在第二方式前分显示:即使没有能生有的善不善努力与构想,对见有过患的修行者,依随眠缘的观思也能生起结生;即使善不善不转起,当时在存在的三界异熟等法中以未断边,依随眠烦恼缘,除有外的业识有安立,为显示此义而说。不取"不思构想随眠"这方式,因为没有离思的构想。
思经注释完毕。
9. 第二思经注释
39. "识与名色中间一个连结"即因果连结,因为以识的获取而取业识。但名色则是异熟名色,这是明显的。其余易知。
第二思经注释完毕。
10. 第三思经注释

40.Rūpādīsu chasu ārammaṇesu. Tena cettha bhavattayaṃ saṅgaṇhāti chaḷārammaṇapariyāpannattā. Tasseva bhavattayassa patthanā paṇidhānādivasena nati nāma. Āgatimhi gatīti paccupaṭṭhānavasena abhimukhaṃ gati pavatti etasmāti āgati, kammādinimittaṃ. Tasmiṃ paṭisandhiviññāṇassa gati pavatti nibbatti hoti. Tenāha ‘‘āgate’’tiādi. Cutūpapātoti cavanaṃ cuti, maraṇaṃ. Upapajjanaṃ nibbatti, upapāto. Cutito upapāto punaruppādo. Tenāha ‘‘evaṃ viññāṇassā’’tiādi. Itoti nibbattabhavato. Tatthāti punabbhavasaṅkhāte āyatibhave. Ekova sandhīti eko hetuphalasandhi eva kathito.

Tatiyacetanāsuttavaṇṇanā niṭṭhitā.

Kaḷārakhattiyavaggavaṇṇanā niṭṭhitā.

5. Gahapativaggo

1. Pañcaverabhayasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
40. 在色等六种所缘中。由此这里摄取三有，因为包含在六所缘中。对彼三有以欲求、决意等方式的倾向称为渴望。"来处所去"即从此有对向方式的去、转起，即业等相。在彼处有结生识的去、转起、生起。因此说"在来处"等。"死生"即死亡为死，死亡。生起为生，生。从死而生为再生。因此说"如是对识"等。"从此"即从所生有。"于彼"即在称为后有的未来有。"一个连结"即说一个因果连结。
第三思经注释完毕。
迦罗刹帝利品注释完毕。
5. 居士品
1. 五怖畏经注释

41.Yatoti yasmiṃ kāle. Ayañhi to-saddo dā-saddo viya idha kālavisayo. Tenāha ‘‘yadā’’ti. Bhayaveracetanāyoti bhāyitabbaṭṭhena bhayaṃ, verapasavanaṭṭhena veranti ca laddhanāmā cetanāyo. Pāṇātipātādayo hi yassa pavattanti, yañca uddissa pavattiyanti, ubhaye sabhayabheravāti te eva bhāyitabbabhayaverajanakāvāti. Sotassa ariyamaggassa ādito paṭṭhāya paṭipattiadhigamo sotāpatti , tadatthāya tattha patiṭṭhitassa ca aṅgāni sotāpattiyaṅgāni, tadubhayaṃ sandhāyāha ‘‘duvidhaṃ sotāpattiyā aṅga’’nti, sotāpattiatthaṃ aṅganti attho. Yaṃ pubbabhāgeti yaṃ sayaṃ sotāpattimaggaphalapaṭilābhato pubbabhāge tadatthāya saṃvattati. Kiṃ pana tanti āha ‘‘sappurisasaṃsevo’’tiādi. Sappurisānaṃ buddhādīnaṃ ariyañāṇasaññāṇajātā payirupāsanā, saddhammassavanaṃ catusaccadhammassavanaṃ, yoniso upāyena aniccādito manasi karaṇaṃ yoniso manasikāro, ussukkāpentena dhammassa nibbānassa anudhammapaṭipajjanaṃ dhammānudhammapaṭipattīti etāni sotāpattiyā aṅgāni. Aṭṭhakathāyaṃ pana sotāpattiaṅganti padaṃ apekkhitvā ‘‘evaṃ āgata’’nti vuttaṃ. Ṭhitassa puggalassa aṅgaṃ. Sotāpanno aṅgīyati ñāyati etenāti sotāpannassa aṅgantipi vuccati. Idaṃ pacchā vuttaṃ aṅgaṃ. Dosehi ārakāti ariyoti āha ‘‘niddoso’’ti. Kathaṃ avijjā saṅkhārānaṃ paccayotiādinā kenacipi anupārambhiyattā nirupārambho. Ñāṇaṃ sandhāya ‘‘niddoso’’ti vuttaṃ, paṭiccasamuppādaṃ sandhāya ‘‘nirupārambho’’ti vadanti. Ubhayampi pana sandhāya ubhayaṃ vuttanti apare. Paṭiccasamuppādo ettha adhippeto. Tathā hi vuttaṃ ‘‘aparāparaṃ uppannāya vipassanāpaññāyā’’ti. Na hi maggañāṇaṃ vipassanāpaññāti. Sammā upāyattā tassa paṭiccasamuppanne yāthāvato ñāyatīti ñāyo, paṭiccasamuppādo. Ñāṇaṃ pana ñāyati so etenāti ñāyo.

Tatthāti niraye. Maggasotanti maggassa sotaṃ. Āpannoti adhigato. Apāyesu uppajjanasaṅkhāto vinipātadhammo etassāti vinipātadhammo, na vinipātadhammo avinipātadhammo. Paraṃ ayananti ativiya savisaye ayitabbaṃ bujjhitabbaṃ. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho. Tenāha ‘‘avassaṃ abhisambujjhanako’’ti.

Pāṇātipātakammakāraṇāti pāṇātipātasaṅkhātassa pāpakammassa karaṇahetu. Veraṃ vuccati virodho, tadeva bhāyitabbato bhayanti āha ‘‘bhayaṃ veranti atthato eka’’nti. Idaṃ bāhiraṃ veraṃ nāma tassa verassa mūlabhūtato verakārapuggalato bahibhāvattā. Teneva hi tassa verakārapuggalassa uppannaṃ veraṃ sandhāya ‘‘idaṃ ajjhattikaveraṃ nāmā’’ti vuttaṃ, tannissitassa verassa mūlabhūtā verakārapuggalacetanā uppajjati paharituṃ asamatthassapīti adhippāyo. Na hi nerayikā nirayapālesu paṭipaharituṃ sakkonti. Nirayapālassa cetanā uppajjatīti etena ‘‘atthi niraye nirayapālā’’ti dasseti. Yaṃ panetaṃ bāhiraveranti yamidaṃ diṭṭhadhammikaṃ samparāyikañca bāhiraṃ veraṃ. Puggalaveranti vuttaṃ attakiccaṃ sādhetuṃ asakkonto kevalaṃ parapuggale uppannamattaṃ veranti katvā. Atthato ekameva ‘‘cetasika’’nti visesetvā vuttattā. Sesapadesūti ‘‘adinnādānapaccayā’’tiādinā āgatesu sesakoṭṭhāsesu. Attho bhaggoti attho dhaṃsito . Adhigatenāti maggena adhigatena. ‘‘Abhigatenā’’tipi pāṭho, adhivuttenāti attho. Tenāha ‘‘acalappasādenā’’ti.


我来帮您将这段巴利文直译成简体中文：
41. "从何时"即在何时。因为这个to词如dā词在此是时间义。因此说"何时"。"怖畏怨仇思"即以应怖畏义为怖畏,以生怨仇义为怨仇,如是名为思。因为杀生等对行者转起,也为谁而转起,两者都有怖畏恐怖,故它们即是应怖畏、生怨仇者。从流的圣道开始的修行证得为预流,为此而住立者的支分为预流支,关于这两者说"二种预流支",意为预流的支分。"在前分中"即在自己获得预流道果之前对此有益。什么是那个?说"亲近善士"等。亲近具圣智正智的佛等善士,听闻正法即听闻四谛法,如理即以无常等方式作意为如理作意,以精进而随顺法即涅槃为法随法行,这些是预流支。但在注释书中关系到"预流支"词故说"如是所来"。已住立者的支分。预流者由此而知故也称为预流者的支分。这是后说的支分。远离过失故为圣,因此说"无过失"。因为"如何无明是诸行的缘"等不被任何人诽谤故无诽谤。关于智说"无过失",关于缘起说"无诽谤"。有些人说两者都关系到两者。此处意指缘起。如是说"以次第生起的观慧"。因为道智不是观慧。因为是正确方法,由此如实知缘起故为如理,即缘起。但智由此而知故为如理。
"于彼"即在地狱。"道流"即道的流。"已入"即已证得。有堕落恶趣生起性为堕落法者,非堕落法为不堕落法。"极应知"即应在自境极为前进、觉悟。因为凡有去义的词根,也有觉知义。因此说"必定会觉悟者"。
"因杀生业作"即因称为杀生的恶业之作。怨仇说为违逆,因为可怕故即是怖畏,因此说"怖畏怨仇义一"。这称为外在怨仇,因为在造怨仇者这怨仇根源之外。因此关于彼造怨仇者生起的怨仇说"这称为内在怨仇",意为即使不能打击,也生起依彼的怨仇根源造怨仇者思。因为地狱众生不能反击狱卒。说"狱卒的思生起"由此显示"地狱中有狱卒"。这外在怨仇即这现法和后世的外在怨仇。说"补特伽罗怨仇"因为不能成就自己的事而仅在他人生起的怨仇。义一即"心理的"以此特征说。"在余处"即在"因不与取"等所来的其余部分。"义破坏"即义毁坏。"已证得"即以道已证得。也读作"已至",意为已说。因此说"不动信"。


Pañcaverabhayasuttavaṇṇanā niṭṭhitā.

2. Dutiyapañcaverabhayasuttavaṇṇanā

42.Bhikkhūnaṃ kathitabhāvamattameva visesoti etena yā satthārā ekaccānaṃ desitadesanā, puna tadaññesaṃ veneyyadamakusalena kālantare teneva desitā, sā dhammasaṃgāhakehi ‘‘mā no satthudesanā sampaṭiggahaṃ vinā nassatū’’ti visuṃ saṅgahaṃ āropitāti dasseti.

Dutiyapañcaverabhayasuttavaṇṇanā niṭṭhitā.

3. Dukkhasuttavaṇṇanā

43. Samudayanaṃ samudayo, samudeti etamhāti samudayo, evaṃ ubhinnaṃ samudayānamatthatopi bhedo veditabbo. Paccayāva paccayasamudayo. Āraddhavipassako ‘‘imañca imañca paccayasāmaggiṃ paṭicca ime dhammā khaṇe khaṇe uppajjantī’’ti passanto ‘‘paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passatī’’ti vutto paccayadassanamukhena nibbattikkhaṇassa dassanato. So pana khaṇe khaṇe saṅkhārānaṃ nibbattiṃ passituṃ āraddho ‘‘imehi nāma paccayehi nibbattatī’’ti passati. ‘‘So khaṇikasamudayaṃ passanto paccayaṃ passatī’’ti vadanti. Yasmā pana paccayato saṅkhārānaṃ udayaṃ passanto khaṇato tesaṃ udayadassanaṃ hoti, khaṇato etesaṃ udayaṃ passato pageva paccayānaṃ suggahitattā paccayato dassanaṃ sukhena ijjhati, tasmā vuttaṃ ‘‘paccayasamudayaṃ passantopī’’tiādi. Atthaṅgamadassanepi eseva nayo. Accantatthaṅgamoti appavatti nirodho nibbānanti. Bhedatthaṅgamoti khaṇikanirodho. Tadubhayaṃ pubbabhāge uggahaparipucchādivasena passanto aññatarassa dassane itaradassanampi siddhameva hoti, pubbabhāge ca ārammaṇavasena khayato vayasammasanādikāle bhedatthaṅgamaṃ passanto atirekavasena anussavādito accantaṃ atthaṅgamaṃ passati. Maggakkhaṇe panārammaṇato accantaatthaṅgamaṃ passati, asammohato itarampi passati. Taṃ sandhāyāha ‘‘accantatthaṅgamaṃ passantopī’’tiādi. Samudayatthaṅgamaṃ nibbattibhedanti samudayasaṅkhātaṃ nibbattiṃ atthaṅgamasaṅkhātaṃ bhedañca. Nissayavasenāti cakkhussa sannissayavasena paccayaṃ katvā. Ārammaṇavasenāti rūpe ārammaṇaṃ katvā. Yaṃ panettha vattabbaṃ, taṃ madhupiṇḍikasuttaṭīkāyaṃ vuttanayena veditabbaṃ. Tiṇṇaṃ saṅgati phassoti ‘‘cakkhu rūpāni viññāṇa’’nti imesaṃ tiṇṇaṃ saṅgati samāgame nibbatti phassoti vuttoti āha ‘‘tiṇṇaṃ saṅgatiyā phasso’’ti. Tiṇṇanti ca pākaṭapaccayavasena vuttaṃ, tadaññepi pana manasikārādayo phassapaccayā hontiyeva. Evanti taṇhādīnaṃ asesavirāganirodhakkamena. Bhinnaṃ hotīti anuppādanirodhena niruddhaṃ hoti. Tenāha ‘‘appaṭisandhiya’’nti.

Dukkhasuttavaṇṇanā niṭṭhitā.

4. Lokasuttavaṇṇanā

44.Ayamettha visesoti ‘‘ayaṃ lokassā’’ti samudayatthaṅgamānaṃ visesadassanaṃ. Ettha catutthasutte tatiyasuttato viseso.

Lokasuttavaṇṇanā niṭṭhitā.

5. Ñātikasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
五怖畏怨仇经注释完毕。
2. 第二五怖畏怨仇经注释
42. "仅为对比丘说的差别"由此显示:导师对一些人所说的教法,后来在另一时机由于调伏其他所化众生的善巧而再次说示,结集法者以"勿使我们导师的教法因无领受而灭失"而别作结集。
第二五怖畏怨仇经注释完毕。
3. 苦经注释
43. 集起为集,从此生起为集,如是两种集的义理差别应知。诸缘即是缘集。已开始观者见到"依此此缘和合而这些法在刹那刹那生起",说"见缘集的比丘也见刹那集",因为通过见缘而见生起刹那。他开始见到诸行在刹那刹那的生起时见到"由这些缘生起"。说"他见刹那集时见缘"。因为从缘见诸行的生起时成为从刹那见彼等的生起,从刹那见这些的生起时因为先前已善把握诸缘故从缘的见轻易成就,因此说"见缘集时"等。在见灭没时也是此理。"究竟灭没"即不转起灭、涅槃。"破坏灭没"即刹那灭。见彼二者在前分时依获得、遍问等,在见其一时另一见也已成就,在前分以所缘方式从坏灭观察等时见破坏灭没,以超胜方式从传闻等见究竟灭没。但在道刹那时以所缘见究竟灭没,以无痴见其他。关于此说"见究竟灭没时"等。"集灭没生起破坏"即称为集的生起和称为灭没的破坏。"依止方式"即以眼的依止方式为缘。"所缘方式"即以色为所缘。此中应说的,应依蜜丸经复注所说方式了知。"三和合触"即"眼、色、识"这三者和合、会合生起为触,故说"以三和合有触"。说"三"是依明显缘方式,但其他作意等也是触的缘。"如是"即以渴爱等的无余离染灭的次第。"已破坏"即以不生灭而已灭。因此说"不结生"。
苦经注释完毕。
4. 世间经注释
44. "此中此差别"即"此世间的"集与灭没的差别显示。此中第四经与第三经的差别。
世间经注释完毕。
5. 氏姓经注释

45. Aññamaññaṃ dvinnaṃ ñātīnaṃ gāmo ñātikoti vuttoti āha ‘‘dvinnaṃ ñātakānaṃ gāme’’ti. Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho giñjakāvasatho. So kira āvāso yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tādisañhi chadanaṃ sandhāya bhagavatā iṭṭhakāchadanaṃ anuññātaṃ. Tena vuttaṃ ‘‘iṭṭhakāhi kate mahāpāsāde’’ti. Tattha dvārabandhakavāṭaphalakādīni pana dārumayāniyeva. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, kāraṇanti āha ‘‘dhammapariyāyanti dhammakāraṇa’’nti, pariyattidhammabhūtaṃ visesādhigamassa hetunti attho. Upecca suyyati etthāti upassutīti vuttaṃ ‘‘upassutīti upassutiṭṭhāna’’nti. Attano kammanti yadatthaṃ tattha gato, taṃ pariveṇasamajjanakiriyaṃ. Pahāyāti akatvā. Evaṃ mahatthañhi vimuttāyatanasīse ṭhatvā suṇantassa mahato atthāya saṃvattati. Ekaṅgaṇaṃ ahosīti sabbaṃ vivaṭaṃ ahosi. Tīsu hi bhavesu saṅkhāragataṃ paccayuppannavasena manasikaroto bhagavato kiñci asesetvā sabbampi taṃ ñāṇamukhe āpāthaṃ upagacchi. Tena vuttaṃ ‘‘yāvabhavaggā ekaṅgaṇaṃ ahosī’’ti. Tantivasena tamatthaṃ vācāya nicchārento ‘‘vacasā sajjhāyaṃ karonto’’ti vutto. Paccayapaccayuppannavasena ca atthaṃ āharitvā tesaṃ nirodhena vivaṭṭassa āhatattā ‘‘yathānusandhinā’’ti vuttaṃ. Addasa ñāṇacakkhunā.

Manasā sajjhāyaṃ karonto ‘‘tuṇhībhūtova paguṇaṃ karonto’’ti vutto. Padānupadanti padañca anupadañca. Purimañhi padaṃ nāma, tadanantaraṃ anupadaṃ. Ghaṭetvā sambandhaṃ katvā avicchinditvā. Pariyāpuṇātīti ajjhayati. Ādhārappattanti ādhāraṃ cittasantānappattaṃ appamuṭṭhaṃ gatattā ādhārappattaṃ nāma. Kāraṇanissitoti lokuttaradhammassa kāraṇasannissito. Ādibrahmacariyakoti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ. Dhammapariyāyāpekkhāya pulliṅganiddeso. Tīsupi imesūti tatiyacatutthapañcamesu tīsu suttesu.

Ñātikasuttavaṇṇanā niṭṭhitā.

6. Aññatarabrāhmaṇasuttavaṇṇanā

46.Nāmavasenāti gottanāmavasena ca kittivasena ca apākaṭo, tasmā ‘‘jātivasena brāhmaṇo’’ti vuttaṃ.

Aññatarabrāhmaṇasuttavaṇṇanā niṭṭhitā.

7. Jāṇussoṇisuttavaṇṇanā

47.Evaṃladdhanāmoti ‘‘jāṇussoṇī’’ti evaṃladdhanāmo rañño santikā adhigatanāmo.

Jāṇussoṇisuttavaṇṇanā niṭṭhitā.

8. Lokāyatikasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
45. 说"两位亲属的村庄为氏姓"故说"在两位亲属的村庄"。砖称为giñjakā,以砖所造的住所为砖住所。据说那住所如同不需要灰泥工作一样,仅以砖砌筑覆盖而造。关于如此的覆盖,世尊允许砖覆盖。因此说"在以砖造的大殿"。但其中门梁、门扇、木板等是木制的。循环把持自果而转为pariyāya,即因,故说"法理即法因",意为成为证得殊胜的教法之因。"在此上闻"为上闻,故说"上闻即上闻处"。"自业"即为何目的去那里,即扫除寮房的作业。"舍弃"即不作。如是对站在解脱处首位而听闻者转向大义。"成为一片空地"即一切成为开阔。因为世尊以缘所生方式作意三有中的诸行时,不遗漏任何,一切都现于智门。因此说"乃至有顶成为一片空地"。以文句方式发声说那义理故说"以语作诵"。以缘及缘所生方式引导义理,由彼等的灭而说还灭故说"以随顺"。以智眼见。
"默然作诵"说为"默然而熟习"。"句与随句"即句和随句。因为前者称为句,其后为随句。"相联"即作连结不间断。"学习"即持诵。"已达所依"即已达心相续的所依,因为不忘失故称为已达所依。"依止因"即依止出世间法的因。"初梵行"即初梵行,即是初梵行者。因关系到法理故作阳性语。"在这三经中"即在第三、第四、第五三经中。
氏姓经注释完毕。
6. 某婆罗门经注释
46. "依名"即依族姓名和声誉不显著,因此说"依生为婆罗门"。
某婆罗门经注释完毕。
7. 生闻经注释
47. "如是得名"即"生闻"如是得名,从王处获得的名。
生闻经注释完毕。
8. 顺世论者经注释

48. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Na hi taṃ laddhiṃ nissāya sattā puññakiriyāya cittampi uppādenti, kuto payogo, taṃ etassa atthi, tattha vā niyuttoti lokāyatiko. Paṭhamasaddo ādiatthavācakattā jeṭṭhavevacanoti āha ‘‘paṭhamaṃ lokāyata’’nti. Sādhāraṇavacanopi lokasaddo visiṭṭhavisayo idhādhippetoti āha ‘‘bālaputhujjanalokassā’’ti. Ittarabhāvena lakuṇḍakabhāvena tassa vipulādibhāvena bālānaṃ upaṭṭhānamattanti dassento ‘‘āyataṃ mahanta’’ntiādimāha. Parittanti khuddakaṃ. Ekasabhāvanti ekaṃ sabhāvaṃ. Avipariṇāmadhammatāyāti āha ‘‘niccasabhāvamevāti pucchatī’’ti. Purimasabhāvena nānāsabhāvanti purimasabhāvato bhinnasabhāvaṃ. Pacchā na hotīti pacchā kiñci na hoti sabbaso samucchijjanato. Tenāha ‘‘ucchedaṃ sandhāya pucchatī’’ti. Ekattanti sabbakālaṃ attasambhavaṃ. Tathā ceva gahaṇena dvepi vādā sassatadiṭṭhiyo honti. Natthi na hoti. Puthuttaṃ nānāsabhāvaṃ, ekarūpaṃ na hotīti vā gahaṇena dvepi vādā ucchedadiṭṭhiyoti.

Lokāyatikasuttavaṇṇanā niṭṭhitā.

9. Ariyasāvakasuttavaṇṇanā

49.Saṃsayuppattiākāradassananti ‘‘kasmiṃ sati kiṃ hotī’’ti kāraṇassa phalassa ca paccāmasanena vinā kevalaṃ idappaccayatāya saṃsayassa uppajjanākāradassanaṃ. Samudayati samudetīti atthoti āha ‘‘uppajjatī’’ti.

Ariyasāvakasuttavaṇṇanā niṭṭhitā.

10. Dutiyaariyasāvakasuttavaṇṇanā

50.Dvepi nayā ekato vuttāti idaṃ ‘‘viññāṇe sati nāmarūpaṃ hotī’’tiādinā navame vuttassa nayassa ‘‘avijjāya sati saṅkhārā hontī’’tiādinā dasame vuttanaye antogadhattā. Nānattanti purimato navamato dasamassa nānattaṃ.

Dutiyaariyasāvakasuttavaṇṇanā niṭṭhitā.

Gahapativaggavaṇṇanā niṭṭhitā.

6. Dukkhavaggo

1. Parivīmaṃsanasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
48. 由此世间不趣向、不努力未来利益为顺世论。因为依止那见解众生连修福的心都不生起,何况实行,他有此,或专注于此为顺世论者。第一词因表示初义故为最初之同义,因此说"最初顺世"。虽然世间词是共通语,但此处意指特殊境界,故说"愚凡夫世间"。显示仅是愚者以短暂性、矮小性、彼广大等性的显现,故说"广大"等。"微小"即小。"一性"即一个性质。以不变异法性故说"问是否常性"。"从前性成异性"即从前性成为异性。"后无"即后什么都没有因为完全断绝。因此说"问断灭"。"一性"即一切时有我。如是以执取两种见都成为常见。"无"即没有。"异性"即异性质,或以"不成一性"执取两种见成为断见。
顺世论者经注释完毕。
9. 圣弟子经注释
49. "显示疑惑生起形态"即不触及"何有时有何"的因与果,仅显示此缘性中疑惑的生起形态。"集起、生起"为义,故说"生起"。
圣弟子经注释完毕。
10. 第二圣弟子经注释
50. "两种方式一起说"即这"识有时有名色"等在第九经说的方式,包含在第十经"无明有时有行"等所说方式中。"差别"即第十经与前面第九经的差别。
第二圣弟子经注释完毕。
居士品注释完毕。
6. 苦品
1. 遍寻经注释

51.Upaparikkhamānoti pavattipavattihetuṃ, nivattinivattihetuñca paritulento. Kuto panetanti? ‘‘Sammā dukkhakkhayā’’ti vacanato. Na hi sabbadukkhaparivīmaṃsaṃ vinā sammā dukkhakkhayo sambhavati. Kasmātiādinā jarāmaraṇasseva gahaṇe kāraṇaṃ pucchati. Jātiādīnampi pavatti dukkhabhāvinīti adhippāyo. Yasmā jarāmaraṇe gahite sati jātipi gahitā hoti, tassā abhāve jarāmaraṇasseva abhāvato. Esa nayo bhavādīsupi. Evaṃ yāva jātidhammo jarāmaraṇe gahite gahitova hoti, jarāmaraṇapadesena tabbikāravanto sabbe tebhūmakā saṅkhārā gahitāti evampi jarāmaraṇaggahaṇena sabbampi vaṭṭadukkhaṃ gahitameva hoti. Tenāha ‘‘tasmiṃ gahite sabbadukkhassa gahitattā’’ti. Anekavidhanti bahuvidhaṃ bahukoṭṭhāsaṃ. ‘‘Aneka’’nti vā pāṭho . Anekanti bahulavacanaṃ. Vidhanti khaṇḍiccapāliccādivasena viparītakoṭṭhāsaṃ. Nānappakārakanti tato eva nānappakāraṃ. Nhatvā ṭhitaṃ purisaṃ viyāti bālānaṃ attabhāvassa subhākārena upaṭṭhānaṃ sandhāyāha.

‘‘Sāruppabhāvenā’’ti vuttaṃ, kiṃ sabbathā sāruppabhāvenāti āha ‘‘nikkilesatāya parisuddhatāyā’’ti. Na hi tassesā asaṅkhatatādibhāvena sadisā. Paṭipannoti paṭimukho abhisaṅkhāramukho hutvā panno adhigato. Anugatanti anucchavikabhāvena gataṃ, yathā ca nibbānassa adhigamo hoti, evaṃ tadanurūpabhāvena gataṃ. Ettha ca pāḷiyaṃ ‘‘pajānātī’’ti pubbabhāgavasena pajānanā vuttā, ‘‘tathā paṭipanno ca hotī’’ti niyatavasena. ‘‘Aparabhāgavasenā’’ti apare. Keci pana ‘‘yathā paṭipannassa jarāmaraṇaṃ nirujjhati, tathā paṭipanno’’ti vadanti. Padavīmaṃsanā pubbabhāgavasena veditabbā, na maggakkhaṇavasena. Saṅkhāranirodhāyāti ettha nayidaṃ avijjāpaccayasaṅkhāraggahaṇaṃ, atha kho saṅkhatasaṅkhāraggahaṇanti āha ‘‘saṅkhāradukkhassa nirodhatthāyā’’ti. Tenāha ‘‘ettāvatā yāva arahattā desanā kathitā’’ti.


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51. "遍察"即权衡转起与转起因、还灭与还灭因。"从何而来?"从"正确灭苦"之语。因为没有遍寻一切苦就不能正确灭苦。以"为何"等问仅取老死的原因。意为生等的转起也是苦。因为取老死时生也被取,因为无彼则无老死。此理在有等中也是如此。如是乃至取老死时有生法也被取,以老死处而取具彼变异的一切三界诸行,如是以取老死而一切轮回苦也被取。因此说"取彼时因取一切苦"。"多种"即多类多部分。或读作"不一"。"不一"即多的语词。"种"即以秃发白发等方式的异类部分。"种种相"即由此而有种种相。"如沐浴站立的人"说为关系到愚者以净相显现自体。
说"以适合性",是否一切方面都适合?说"以无烦恼性清净性"。因为这不是与彼无为性等相似。"已行入"即面对、面向行作而入、证得。"随顺"即以适宜性而行,如证得涅槃,如是以随顺彼而行。此中经文说"了知"是依前分了知,"如是而行"是依决定。其他人说"依后分"。有些人说"如行者的老死灭,如是而行"。应知句的遍寻是依前分,不是依道刹那。"为行灭"此中不是取无明缘行,而是取有为行,故说"为行苦的灭"。因此说"至此说示乃至阿罗汉"。


‘‘Paccattaṃyeva parinibbāyatī’’tiādinā arahattaphalapaccavekkhaṇaṃ, ‘‘so sukhañca vedanaṃ vedayatī’’tiādinā satatavihārañca dassetvā desanā sabbathāva vaṭṭadesanāto nivattetabbā siyā. Avijjāgatoti ettha iti-saddo ādiattho, tena evamādikaṃ idaṃ vaṭṭavivaṭṭakathanaṃ puna gaṇhāti. Puggalasaddo itarāsaṃ dvinnaṃ pakatīnaṃ vācakoti tato visesetvā gahaṇe paṭhamapakatimeva dassento ‘‘purisapuggalo’’ti avocāti āha ‘‘purisoyeva puggalo’’ti. Ubhayenāti purisapuggalaggahaṇena. Sammutiyā avijjamānāya kathā desanā sammutikathā. Paramatthassa kathā desanā paramatthakathā. Tatthāti sammutiparamatthakathāsu, na sammutiparamatthesu. Tenāha ‘‘evaṃ pavattā sammutikathā nāmā’’tiādi. Tatridaṃ sammutiparamatthānaṃ lakkhaṇaṃ – yasmiṃ bhinne buddhiyā vā avayavavinibbhoge kate na taṃsamaññā, sā ghaṭapaṭādippabhedā sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Tattha rūpādidhammaṃ samūhasantānavasena pavattamānaṃ upādāya ‘‘satto’’tiādi vohāroti āha ‘‘satto naro…pe… sammutikathā nāmā’’ti . Yasmā rūpādayo paramatthadhammā ‘‘khandhā dhātuyo’’tiādinā vuccanti, na vohāramattaṃ, tasmā ‘‘khandhā…pe… paramatthakathā nāmā’’ti vuttaṃ. Nanu khandhakathāpi sammutikathāva, sammuti hi saṅketo khandhaṭṭho rāsaṭṭho vā koṭṭhāsaṭṭho vāti? Saccametaṃ, ayaṃ pana khandhasamaññā phassādīsu tajjāpaññatti viya paramatthasannissayā tassa āsannatarā puggalasamaññādayo viya na dūreti paramatthasaṅgahatā vuttā. Khandhasīsena vā tadupādānā sabhāvadhammā eva gahitā. Nanu ca sabbepi sabhāvadhammā sammutimukheneva desanaṃ ārohanti, na sammukhenāti sabbāpi desanā sammutidesanāva siyāti? Nayidamevaṃ desetabbadhammavibhāgena desanāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti. Tenāha ‘‘paramatthaṃ kathentāpi sammutiṃ amuñcitvāva kathentī’’ti. Saccameva aviparītameva kathenti.

Sammutīti samaññā. Paramo uttamo atthoti paramattho, dhammānaṃ yathābhūtasabhāvo. Taṃ paramatthaṃ, sammuti pana lokassa saṅketamattasiddhā. Yadi evaṃ kathaṃ sammutikathāya saccatāti āha ‘‘lokasammutikāraṇa’’nti lokasamaññaṃ nissāya pavattanato. Lokasamaññāya hi abhinivesanaṃ vinā paññāpanā ekaccassa sutassa sāvanā viya, na musā anatikkamitabbato tassā. Tenāha bhagavā ‘‘janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’’ti. Dhammānaṃ sabhāvadhammānaṃ. Bhūtalakkhaṇaṃ bhāvassa lakkhaṇaṃ dīpentīti katvā.


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以"自般涅槃"等显示阿罗汉果的省察，以"他感受乐受"等显示持续住，说示应当完全从轮回说示转离。"无明行"此中iti词是初义，由此再取这样等的轮回还灭之说。人补特伽罗词表示其他两种自性，为显示从中区别取第一自性而说"男人补特伽罗"，故说"男人即补特伽罗"。"以二者"即以取男人补特伽罗。言说不存在的说示为言说语，胜义的说示为胜义语。"此中"即在言说胜义语中，不在言说胜义中。因此说"如是转起称为言说语"等。此中这是言说胜义的特相——若破坏或以智慧作部分分别时无彼共称，这瓶布等差别为言说，与此相反为胜义。因为在坚触等自性中不得此理。此中依色等法的聚集相续而转起，假立"众生"等言说，故说"众生、人...称为言说语"。因为色等胜义法以"蕴、界"等说，不仅是言说，因此说"蕴...称为胜义语"。蕴语岂不也是言说语，因为言说是约定，蕴义是积聚义或部分义？这是真的，但这蕴共称如触等的相应施设依止胜义而近于彼，不如补特伽罗共称等远，故说摄于胜义。或以蕴为首而取依彼的自性法。但一切自性法岂不都通过言说方式而登上说示，不通过面对方式，如是一切说示都应是言说说示？不是这样，因为意指依所说法的区分而有说示的区分，且声音不能离开任何转起相而显示义。因此说"即使说胜义时也不离言说而说"。说真实不颠倒。
"言说"即共称。"胜义"即最上、最高义，即法的如实自性。那是胜义，但言说仅依世间约定成就。若如此，言说语如何有真实性？说"依世间言说因"因为依世间共称而转起。因为若无执取世间共称，施设如对某些所闻的开示，不虚妄因为不能超越彼。因此世尊说："不应执著地方语言，不应超越共称。"法即自性法。因为显示有的特相故。


Terasacetanābhedanti aṭṭhakāmāvacarakusalacetanāpañcarūpāvacarakusalacetanābhedaṃ. Attano santānassa punanato pujjabhavaphalassa abhisaṅkharaṇato puññābhisaṅkhāraṃ. Kammapuññenāti kammabhūtena. Vipākapuññenāti vipākasaṅkhātena. Puññaphalampi hi uttarapadalopena ‘‘puñña’’nti vuccati ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu viya. ‘‘Apuññūpagaṃ hoti viññāṇa’’nti idaṃ ‘‘puññūpagaṃ hoti viññāṇa’’nti ettha vuttanayamevāti na uddhataṃ. Apuññaphalaṃ uttarapadalopena ‘‘apuñña’’nti vuccati. Saṅkhāranti saṅkhārassa gahitattā ‘‘avijjāgatoya’’nti iminā saṅkhārassa paccayo gahito, ‘‘puññūpagaṃ hoti viññāṇa’’ntiādinā paccayuppannaṃ viññāṇaṃ. Tasmiñca gahite nāmarūpādi sabbaṃ gahitameva hoti. Tenāha ‘‘dvādasapadiko paccayākāro gahitova hotī’’ti.

Vijjāti arahattamaggañāṇaṃ ukkaṭṭhaniddesena. Tassā hi uppādā sabbaso avijjā pahīnā hoti. Paṭhamamevāti idaṃ avijjāpahānavijjuppādānaṃ samānakālatādassanaṃ. Tenāha ‘‘yathā panā’’tiādi. Padīpujjalenāti padīpujjalanahetunā saheva. Vijjuppādāti vijjuppādahetu, evaṃ satīpi samakālatteti adhippāyo. Na gaṇhātīti ‘‘etaṃ mamā’’tiādinā na gaṇhāti. Na taṇhāyati na bhāyati taṇhāvuttino abhāvā, tato eva bhayavatthuno ca abhāvā.

Gilitvā pariniṭṭhāpetvāti gilitvā viya aññassa avisayaṃ viya karaṇena pariniṭṭhāpetvā. Sāmisasukhassa anekadukkhānubandhabhāvato, sukhābhinandassa dukkhahetubhāvato ca sukhaṃ abhinandantoyeva dukkhaṃ abhinandati nāma aggisantāpasukhaṃ icchanto dhūmadukkhānuññāto viya. Dukkhaṃ patvā sukhaṃ patthanatoti ettha dubbalagahaṇikādayo nidassanabhāvena veditabbā. Te hi yāva sāyanhasamayāpi abhutvā sāyamāsādīni karonto jighacchādiṃ uppādetvā bhuñjanādīni karonti. Sukhassa vipariṇāmadukkhato sukhaṃ abhinandanto dukkhaṃ abhinandati nāmāti yojanā. Keci pana dukkhassa abhāvato vipariṇāmasukhato taṃ sukhaṃ abhinandanto dukkhaṃ abhinandatīti vadanti. Taṃ na, na hi tādisaṃ sukhanimittaṃ koci dukkhaṃ abhinandanto diṭṭho, dukkhahetuṃ pana sāmisaṃ sukhaṃ abhinandanto diṭṭho. Dukkhahetuṃ sāmisaṃ sukhaṃ abhinandanto atthato dukkhaṃ abhinandati nāmāti vuttovāyamattho. Kāyoti pañcadvārakāyo, so pariyanto avasānaṃ etassāti kāyapariyantikaṃ. Tenāha ‘‘yāva pañcadvārakāyo pavattati, tāva pavatta’’nti. Jīvitapariyantikanti etthāpi eseva nayo.

Pacchā uppajjitvā paṭhamaṃ nirujjhatīti ekasmiṃ attabhāve manodvārikavedanāto pacchā uppajjitvā tato paṭhamaṃ nirujjhati, tato eva siddhamatthaṃ sarūpeneva dassetuṃ ‘‘manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhatī’’ti vuttaṃ. Idāni tameva saṅkhepena vuttaṃ vivarituṃ ‘‘sā hī’’tiādimāha. Yāva tettiṃsavassāpi paṭhamavayo. Paṇṇāsavassakāleti paṭhamavayato yāva paññāsavassakālā, tāva ṭhitā hotīti vuḍḍhihāniyo anupagantvā sarūpeneva ṭhitā hoti. Mandāti mudukā atikhiṇā. Tadāti asītinavutivassakāle. Tathā ciraparivitakkepi. Bhaggā nittejā bhaggavibhaggā dubbalā. Hadayakoṭiṃyevāti cakkhādivatthūsu avattetvā tesaṃ khīṇattā koṭibhūtaṃ hadayavatthuṃyeva. Yāva esā vedanā vattati.


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"十三思差别"即八欲界善思、五色界善思的差别。由于净化自相续、造作净妙有果为福行。"业福"即成为业。"异熟福"即称为异熟。因为福果也由省略后词而称为"福",如"如是此福增长"等。"趣向非福的识"这与"趣向福的识"中所说方式相同故未举出。非福果由省略后词称为"非福"。"行"因为取行故以"无明行"取行的缘,以"趣向福的识"等取缘生的识。取此时名色等一切也都被取。因此说"十二支缘起也都被取"。
"明"即阿罗汉道智,以最胜说。因为彼生起时无明完全断。"最初"即此显示无明断与明生的同时性。因此说"如何"等。"灯光"即与灯光生因一起。"明生"即明生因,即使如此也是同时之意。"不取"即不以"这是我的"等取。不渴爱不怖畏因为无渴爱行,由此也无怖畏事。
"吞咽圆满"即如吞咽般使成为他人的非境而圆满。因为有食之乐有多苦相随,乐欢喜为苦因,故欢喜乐即名为欢喜苦,如求火热乐者容忍烟苦。"得苦求乐"此中应知以消化不良等为例。因为他们乃至傍晚不食而作晚餐等,生起饥饿等而作食等。乐因变坏苦故欢喜乐即名欢喜苦,此为结合。有些人说因为无苦、因变坏乐而欢喜彼乐即欢喜苦。这不对,因为未见有人因如是乐相而欢喜苦,但见有人欢喜有食之乐为苦因。欢喜有食之乐为苦因,事实上即名为欢喜苦,此义已说。"身"即五门身,以此为边际、终点为身边际。因此说"乃至五门身转起,乃至转起"。"命边际"此中也是此理。
"后生而先灭"即在一身中比意门受后生而比彼先灭,由此即显示已成就义说"意门受先生而后灭"。今为开显彼简略所说而说"因为彼"等。乃至三十三岁为第一年龄。"五十岁时"即从第一年龄乃至五十岁时,一直住立即不到达增长衰退而以自相住立。"缓"即柔弱不锐利。"尔时"即八九十岁时。如是长时思惟也。破坏无力破碎虚弱。"唯心基"即不转向眼等所依,因为彼等已灭尽故唯于成为究竟的心基。直到此受转起。


Vāpiyāti mahātaḷākena. Pañcaudakamaggasampannanti pañcahi udakassa pavisananikkhamanamaggehi yuttaṃ. Tato tato vissandamānaṃ sabbaso puṇṇattā.

Paṭhamaṃdeve vassantetiādi upamāsaṃsandanaṃ. Imaṃ vedanaṃ sandhāyāti imaṃ yathāvuttaṃ pariyosānappattaṃ manodvārikavedanaṃ sandhāya.

Kāyassa bhedāti attabhāvassa vināsato. ‘‘Uddhaṃ jīvitapariyādānā’’ti pāḷi, aṭṭhakathāyaṃ pana jīvitapariyādānā uddhanti paduddhāro kato. Paralokavasena agantvā. Vedanānaṃ sītibhāvo nāma saṅkhāradarathapariḷāhabhāvo, so panāyaṃ appavattivasenāti āha ‘‘pavatti…pe… bhavissantī’’ti. Dhātusarīrānīti aṭṭhikaṅkalasaṅkhātadhātusarīrāni. Sarīrekadese hi sarīrasamaññā.

Kumbhakārapākāti kumbhakārapākato. Ettha paccatīti pāko, pacanaṭṭhānaṃ. Tadeva pācanavasena āvasanti etthāti āvāso, tasmā kumbhakārāvāsato. Avigatavūpasamaṃ saṅkharitaṃ kumbhaṃ uddharitvā ṭhapento chārikāya sati pidhānavasena ṭhapeti. Tathā ṭhapanaṃ pana sandhāya vuttaṃ ‘‘paṭisisseyyā’’ti. Kumbhassa padesabhūtatāya ābaddhā avayavā ‘‘kumbhakapālānī’’ti adhippetāni, na chinnabhinnāni. Avayavamukhena hi samudāyo vutto. Tattha kapālasamudāyo hi ghaṭo. Tenāha ‘‘mukhavaṭṭiyā ekabaddhānī’’ti. Avasisseyyunti vaṇṇavisesauṇhabhāvāpagatā ghaṭakārāneva tiṭṭheyyunti. Āditta…pe… tayo bhavā daṭṭhabbā ekādasahi aggīhi ādittabhāvato. Yathā kumbhakāro kumbhakārāvāsaṃ ādittaṃ paccavekkhati, evaṃ āraddhavipassakopesa bhavattayaṃ rāgādīhi ādittanti āha ‘‘kumbhakāro viya yogāvacaro’’ti. Nīharaṇadaṇḍakoviya arahattamaggañāṇaṃ bhavattayapākato nīharaṇato. Samo bhūmibhāgo viya nibbānatalaṃ sabbavisamā nivattanato.

‘‘Ādānanikkhepanato, vayovuddhatthaṅgamato, āhāramayato, utumayato, cittasamuṭṭhānato, kammajato, dhammatārūpato’’ti (visuddhi. 2.706) imehi sattahi ākārehi sammasanto rūpasattakaṃ vipassati nāma. ‘‘Kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭato, nikantipariyādānato’’ti (visuddhi. 

我来帮您将这段巴利文直译成简体中文：
"池"即大水池。"具足五水道"即具足五个水的进出通道。从各处流溢因为完全充满。
"最初天降雨"等是譬喻的配合。"关于此受"即关于此所说达到终点的意门受。
"身坏"即自体的毁灭。经文为"命终之上",但在注释中作"命终上"的词分解。不依后世而来。受的清凉即行的热恼烦恼,这是依不转起,故说"转起...将有"。"界身"即称为骨架的界身。因为身体一部分有身体共称。
"陶师窑"即从陶师窑。此中烧即窑,烧处。彼即依烧而住于此为住处,因此从陶师住处。取出未离止息已作的瓦罐时,因有灰故以盖方式置。关于如是安置而说"应覆"。因为是罐的部分故意指相连的部分为"罐片",不是已切已破。因为通过部分说聚集。因为那里片的聚集即罐。因此说"与口缘结合"。"应余"即失去色差别与热性的罐形而住。应见三有如火燃...因为被十一火所燃。如陶师观察燃烧的陶师住处,如是已开始观者见三有为贪等所燃,故说"如陶师之瑜伽行者"。取出杖如阿罗汉道智因从三有烧中取出。平地如涅槃地因止息一切不平。
"从取舍、从年龄增长衰退、从食所成、从时节所成、从心等起、从业生、从法性色"以这七种行相思惟称为观察色七法。"从聚、从双、从刹那、从次第、从见除遣、从慢除遣、从欲求穷尽"

2.717) imehi sattahi ākārehi sammasanto arūpasattakaṃ vipassati nāma, tasmā yathāvuttaṃ imaṃ rūpasattakaṃ arūpasattakañca nīharitvā vipassantassa. Yadipi arahato attabhāvo sabbabhavehipi uddhaṭo, yāva pana anupādisesaparinibbānaṃ na pāpuṇāti, tāva tasmimpi sugatibhave ṭhitoyevāti vattabbataṃ labbhatīti ‘‘catūhi apāyehi attabhāvaṃ uddharitvā’’icceva vuttaṃ. Tenāha ‘‘khīṇāsavo panā’’tiādi. Tathā ca vakkhati ‘‘anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo’’ti. Na parinibbāti anupādisesāya nibbānadhātuyāti adhippāyo, saupādisesāya pana nibbānadhātuyā parinibbānaṃ arahattappattiyeva. Abhisaṅkhārahetuto hettha pariḷāhavūpasamassa upasamabhāvena adhippetattā uṇhakumbhanibbānanidassanampi na virujjhati. Anupādinnakasarīrānīti utusamuṭṭhānikarūpakalāpe vadanti. Bhikkhaveti ettha iti-saddo ādiattho. Idaṃ pana vacanaṃ. Anuyogāropanatthanti kāyapariyantikaṃ vedanaṃ vedayamāno khīṇāsavo api nu puññābhisaṅkhārādikammaṃ kareyyāti pañhaṃ kātuṃ. Atha vā anuyogāropanatthanti ‘‘api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyyā’’tiādinā anuyogaṃ āropetuṃ vuttaṃ, na tāva yathāraddhadesanaṃ niṭṭhāpetunti attho.

Paṭisandhiviññāṇe siddhe tasmiṃ bhave uppajjanārahānaṃ viññāṇānaṃ siyā sambhavo, nāsatīti vuttaṃ ‘‘viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyethā’’ti. Sabbaso saṅkhāresu asantesu paṭisandhiviññāṇaṃ api nu kho paññāyeyya. Tasmiñhi apaññāyamāne sabbaṃ viññāṇaṃ na paññāyeyya. Therānanti ‘‘bhikkhave’’ti ālapitattherānaṃ . Pañhabyākaraṇaṃ sampahaṃsati tassa sabbaññutaññāṇena saṃsandanato. Appaññāṇanti appaññāyanaṃ. Ādi-saddena viññāṇe asati nāmarūpassa appaññāṇanti evamādiṃ saṅgaṇhāti. Sanniṭṭhānasaṅkhātanti saddahanākārena pavattasanniṭṭhānasaṅkhātaṃ. Adhimokkhanti nicchayākāravimokkhaṃ saddhāvimokkhañca. Tenāha pāḷiyaṃ ‘‘saddahatha metaṃ, bhikkhave’’ti. Saddhāsahitañhi nicchayākāravimokkhaṃ sandhāyāha ‘‘sanniṭṭhānasaṅkhātaṃ adhimokkha’’nti. Antoti pariyanto. Parito chijjati etthāti paricchedo.

Parivīmaṃsanasuttavaṇṇanā niṭṭhitā.

2. Upādānasuttavaṇṇanā

52. Ārammaṇādibhāvena saṃvattanato upādānānaṃ hitāni upādāniyāni, tesu upādāniyesu. Tenāha ‘‘catunnaṃ upādānānaṃ paccayesū’’ti. Assādaṃ anupassantassāti asādetabbaṃ micchāñāṇena anupassato. Tadāhāroti soḷasa vā vīsaṃ tiṃsaṃ cattālīsaṃ paññāsaṃ vā āhāro paccayo etassāti tadāhāro. Aggikkhandho viya tayo bhavā ekādasahi aggīhi ādittabhāvato etadeva bhavattayaṃ. Aggi…pe… puthujjano aggikkhandhasadisassa bhavattayassa paribandhanato.

Kammaṭṭhānassāti vipassanākammaṭṭhānassa. Tenāha ‘‘tebhūmakadhammesū’’ti. Dhammapāsādanti lokuttaradhammapāsādaṃ. So hi accuggataṭṭhena ‘‘pāsādo’’ti vuccati. Satipaṭṭhānamahāvīthiyaṃ phalakkhaṇe pavattāyāti.

Upādānasuttavaṇṇanā niṭṭhitā.

3-4. Saṃyojanasuttadvayavaṇṇanā

53-

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(2.717)以这七种行相思惟称为观察非色七法，因此如所说取出此色七法和非色七法而观察者。虽然阿罗汉的自体从一切有中拔出，但只要未达无余涅槃，就应说仍住于彼善趣有中，因此只说"从四恶趣拔出自体"。因此说"但漏尽者"等。如是将说"应知般涅槃于无余涅槃界者的轮回止息"。不般涅槃意为不以无余涅槃界，但以有余涅槃界的般涅槃即是证得阿罗汉。因为此中意为从行因的热恼止息而成为止息，故热罐寂灭的譬喻也不相违。"非执受身"说是时节等起色聚。"诸比丘"此中iti词是初义。这是语。"为提问"即为问漏尽者感受身边际受时是否会造作福行等业。或"为提问"即为提出"漏尽比丘是否会造作福行"等问，而非为完成如是开始的说示之义。
结生识成就时，应生于彼有的诸识可能生起，不存在时不然，故说"识应显现即结生识应显现"。诸行完全不存在时结生识是否应显现。因为彼不显现时一切识不应显现。"诸长老"即称呼"诸比丘"的诸长老。赞叹问题的解答因为与一切智智相应。"不显"即不显现。以"等"字摄取"识不存在时名色不显现"等。"称为确定"即以信解行相转起称为确定。"胜解"即决定行相解脱和信解脱。因此经中说"诸比丘，你们信受此"。因为关系到具信的决定行相解脱故说"称为确定的胜解"。"边"即边际。"在此周遍断"为边际。
遍寻经注释完毕。
2. 取经注释
52. 因为以所缘等方式转起而为取所益为取所缘，在彼取所缘中。因此说"在四取的缘中"。"观见味"即以邪智观见应味。"彼食"即以十六或二十、三十、四十、五十为食为缘为彼食。如火聚即三有因为被十一火所燃的此三有。火...凡夫因为系缚如火聚的三有。
"业处"即观业处。因此说"在三界法中"。"法殿"即出世间法殿。因为彼以高耸义称为"殿"。"在念住大街的果刹那转起时"。
取经注释完毕。
3-4. 二结经注释
53-

54. Mahantavaṭṭappabandhaopammabhāvena telapadīpassa āhatattā ‘‘mahantañca vaṭṭikapālaṃ gahetvā’’ti vuttaṃ. Purimanayenevāti purimasmiṃ upādāniyasutte vuttanayeneva. Tathā vinetabbānaṃ puggalānaṃ ajjhāsayavasena hi imesaṃ suttānaṃ evaṃ vacanaṃ evaṃ desanā. Esa nayo ito paresupi.

Saṃyojanasuttadvayavaṇṇanā niṭṭhitā.

5-6. Mahārukkhasuttadvayavaṇṇanā

55-56.Ojaṃ abhiharantīti rasaharaṇiyo viya purisassa sarīre rukkhamūlāni rukkhassa pathavīāporase upari āropenti. Tesaṃ tathā āropanaṃ ‘‘ojāyā’’tiādinā vibhāveti. Hatthasatubbedhamassāti hatthasatubbedho, hatthasataṃ ubbiddhassapi. Etthāti etissaṃ vaṭṭakathāyaṃ. Kammārohananti kammapaccayo.

Puna etthāti etissaṃ vivaṭṭakathāyaṃ. Vaṭṭadukkhaṃ nāsetukāmassa daḷhaṃ uppannasaṃvegañāṇaṃ sandhāya ‘‘kuddālo viyā’’ti āha. Tato nibbattitañāṇaṃ samādhipacchiyā ṭhitaṃ nissāya pavattetabbavipassanārambhañāṇaṃ. Rukkhacchedanapharasu viyāti evaṃbhūtassa vipassanā ekantato vaṭṭacchedāya hotiyevāti āha ‘‘rukkhassa…pe… manasikarontassa paññā’’ti. Tattha kammaṭṭhānanti vipassanākammaṭṭhānaṃ. Taṃ catubbidhavavatthānavasena vīsati pathavīkoṭṭhāsā, dvādasa āpokoṭṭhāsā, cattāro tejokoṭṭhāsā, cha vāyokoṭṭhāsāti dvecattālīsāya koṭṭhāsesu. Viññāṇassa cāti iti-saddo ādiattho pakārattho ca. Tena bhūtarūpāni viññāṇasampayuttadhamme ca saṅgaṇhāti. Sattasu sappāyesu yassa alabhantassa kammaṭṭhānaṃ vibhūtaṃ hutvā na upaṭṭhāti, taṃ sandhāyāha ‘‘aññataraṃ sappāya’’nti. Sesaṃ suviññeyyameva.

Mahārukkhasuttadvayavaṇṇanā niṭṭhitā.

7. Taruṇarukkhasuttavaṇṇanā

57-59.Palimajjeyyāti allakaraṇavasena parito pāḷiṃ bandheyya. Tathā karonto yasmā ca tattha tiṇagacchādīnaṃ mūlasantānaggahaṇena taṃ ṭhānaṃ sodheti nāma, tasmā vuttaṃ ‘‘sodheyyā’’ti. Paṃsunti assa pavaḍḍhakārakaṃ, āgantukaṃ paṃsunti attho. Dadeyyāti pakkhipeyya. Tenāha ‘‘thaddha’’ntiādi. Vuttanayenevāti ‘‘rukkhaṃ nāsetukāmo puriso viyā’’tiādinā pañcamasutte vuttanayena. Aṭṭhamanavamāni uttānatthāneva vuttanayattā.

Taruṇarukkhasuttavaṇṇanā niṭṭhitā.

10. Nidānasuttavaṇṇanā



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54. 因为油灯以大轮回相续的譬喻被取，故说"取大灯芯盘"。"如前方式"即如前取所缘经中所说方式。因为这些经如是说、如是说示是依应当如是调伏的诸补特伽罗的意乐。此理在此后诸经中也是如此。
二结经注释完毕。
5-6. 二大树经注释
55-56. "运送滋养"即如运液管对人身体，树根将地、水味向上运送于树。彼等如是运送以"滋养"等显示。"高百手"即高百手，即使高至百手。"此中"即在此轮回说中。"业登"即业缘。
"又此中"即在此还灭说中。关系到欲灭轮回苦者生起坚固厌离智故说"如锄"。从彼生起的智即依止定后而应转起的观开始智。"如伐树斧"即如是观必定为断轮回故说"对树...作意者的慧"。此中"业处"即观业处。彼依四种安立而于四十二分即二十地界分、十二水界分、四火界分、六风界分。"及识"的iti词是初义及种类义。由此摄取界色及识相应法。在七种适宜中，关系到不得彼而业处不明显显现者，故说"某适宜"。余易了知。
二大树经注释完毕。
7. 幼树经注释
57-59. "应涂抹"即以作湿方式应周围结边。如是作时因为以取草灌等根相续而清洁彼处，故说"应清洁"。"土"即彼增长因的外来土之义。"应与"即应投入。因此说"坚实"等。"如所说方式"即如第五经说"如欲灭树之人"等方式。第八第九因义明显故如所说方式。
幼树经注释完毕。
10. 因经注释

60.Bahuvacanavasenāti kurū nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘kurū’’ti evaṃ bahuvacanavasena. Yattha bhagavato vasanokāsabhūto koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati yathā ‘‘sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo’’ti. ‘‘Āyasmā’’ti vā ‘‘devānaṃ piyo’’ti vā bhavanti vā piyasamudāhāro esoti āha ‘‘āyasmāti piyavacanameta’’nti. Tayidaṃ piyavacanaṃ gāravavasena vuccatīti āha ‘‘garuvacanameta’’nti. Atidūraṃ accāsannaṃ atisammukhā atipacchato uparivāto unnatappadesoti ime cha nisajjadosā. Nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇānaṃ.

Kulasaṅgahatthāyāti kulānuddayatāvasena kulānuggaṇhanatthāya. Sahassabhaṇḍikaṃ nikkhipanto viya bhikkhāpaṭiggaṇhanena tesaṃ abhivādanādisampaṭicchanena ca puññābhisandassa jananena. Paṭisammajjitvāti antevāsikehi sammaṭṭhaṭṭhānaṃ sakkaccakāritāya puna sammajjitvā. Ubhayantato paṭṭhāya majjhanti ādito paṭṭhāya vedanaṃ, jarāmaraṇato paṭṭhāya ca vedanaṃ pāpetvā sammasanamāha. Tikkhattunti ‘‘ādito paṭṭhāya anta’’ntiādinā vuttacaturākārupasaṃhite tayo vāre. Tena dvādasakkhattuṃ sammasanamāha. Amhākaṃ bhagavatā gambhīrabhāveneva kathitattā sesabuddhehipi evameva kathitoti dhammanvaye ṭhatvā vuttaṃ ‘‘sabbabuddhehi…pe… kathito’’ti.

Pamāṇātikkameti aparimāṇatthe ‘‘yāvañcidaṃ tena bhagavatā’’tiādīsu (dī. ni. 

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60. "依多数词"即俱卢即是国人王子们，他们的住处虽是一个国土，但依惯用而以"俱卢"如是多数词。在世尊的住处不是某寺院处，在那里因缘说中只说行处村，如"住在释迦族人的德瓦达诃村"。"具寿"或"天爱"或"有"是亲爱称呼，故说"具寿是亲爱语"。此亲爱语是依恭敬而说，故说"是尊重语"。太远、太近、太前、太后、上风、高处，这是六种坐处过失。依蓝、黄、赤、白、深红、光明而为六色。
"为摄受诸家"即依怜愍诸家而为摄受诸家。如放下千包一样，以接受施食、接受礼拜等而生起福德潮。"扫"即因恭敬所作而再扫弟子们已扫之处。"从两端到中间"即说从初至受，及从老死至受的思惟。"三次"即以"从初至末"等所说四种行相的三次。由此说十二次思惟。因为我们的世尊以甚深而说故，其他诸佛也如是说，依法随顺而说"为一切佛...所说"。
"超越量"即无量义，如"乃至彼世尊"等(长部


1.3) viya. Atirekabhāvajotano hi yaṃ yāva-saddo. Tenāha ‘‘atigambhīroti attho’’ti. Avabhāsati khāyati upaṭṭhāti ñāṇassa. Tathā upaṭṭhānañhi sandhāya ‘‘dissatī’’ti vuttaṃ. Nanu esa paṭiccasamuppādo ekantagambhīrova, atha kasmā gambhīrāvabhāsatā jotitāti? Saccametaṃ, ekantagambhīratādassanatthameva panassa gambhīrāvabhāsaggahaṇaṃ, tasmā aññattha labbhamānaṃ cātukoṭikaṃ byatirekamukhena nidassetvā tamevassa ekantagambhīrataṃ vibhāvetuṃ ‘‘ekaṃ hī’’tiādi vuttaṃ. Etaṃ natthīti agambhīro agambhīrāvabhāso cāti etaṃ dvayaṃ natthi. Tena yathādassite cātukoṭike pacchimā ekakoṭi labbhatīti dasseti. Tenāha ‘‘ayaṃ hī’’tiādi.

Yehi gambhīrabhāvehi paṭiccasamuppādo ‘‘gambhīro’’ti vuccati, te catūhi upamāhi ulliṅgento ‘‘bhavaggaggahaṇāyā’’tiādimāha. Yathā bhavaggaggahaṇatthaṃ hatthaṃ pasāretvā gahetuṃ na sakkā dūrabhāvato, evaṃ saṅkhārādīnaṃ avijjādipaccayasambhūtasamudāgatattho pakatiñāṇena gahetuṃ na sakkā. Yathā sineruṃ bhinditvā miñjaṃ pabbatarasaṃ pākatikapurisena nīharituṃ na sakkā, evaṃ paṭiccasamuppādagate dhammatthādike pakatiñāṇena bhinditvā vibhajja paṭivijjhanavasena jānituṃ na sakkā. Yathā mahāsamuddaṃ pakatipurisassa bāhudvayavasena pāraṃ tarituṃ na sakkā. Evaṃ vepullaṭṭhena mahāsamuddasadisaṃ paṭiccasamuppādaṃ pakatiñāṇena desanāvasena pariharituṃ na sakkā. Yathā pathaviṃ parivattetvā pākatikapurisassa pathavojaṃ gahetuṃ na sakkā, evaṃ itthaṃ avijjādayo saṅkhārādīnaṃ paccayā hontīti tesaṃ paṭiccasamuppādasabhāvo pākatikañāṇena nīharitvā gahetuṃ na sakkoti, evaṃ catubbidhagambhīratāvasena catasso upamā yojetabbā. Pākatikañāṇavasena cāyamatthayojanā katā diṭṭhasaccānaṃ tattha paṭivedhasabbhāvato, tathāpi yasmā sāvakānaṃ paccekabuddhānañca tattha sappadesameva ñāṇaṃ, buddhānaṃyeva nippadesaṃ. Tasmā vuttaṃ ‘‘buddhavisayaṃ pañha’’nti.

Māti paṭisedhe nipāto. Svāyaṃ ‘‘uttānakuttānako viya khāyatī’’ti vacanaṃ sandhāya vuttoti āha ‘‘mā bhaṇīti attho’’ti. Ussādentoti paññāvasena ukkaṃsantoti attho. Apasādentoti nibbhacchanto, niggaṇhantoti attho. Tenāti mahāpaññabhāvena.

Tatthāti therassa satipi uttānabhāve paṭiccasamuppādassa aññesaṃ gambhīrabhāve. Subhojanarasapuṭṭhassāti sundarena bhojanarasena positassa. Katayogassāti nibbuddhapayoge kataparicayassa. Mallapāsāṇanti mallehi mahābaleheva khipitabbapāsāṇaṃ. Kuhiṃ imassa bhāriyaṭṭhānanti kasmiṃ passe imassa pāsāṇassa garutarapadesoti tassa sallahukabhāvaṃ dīpento vadati.

Timirapiṅgalenevadīpenti tassa mahāvipphārabhāvato. Tenāha ‘‘tassa kirā’’tiādi. Pakkuthatīti pakkuthantaṃ viya parivattati parito vattati. Lakkhaṇavacanañhetaṃ. Piṭṭhiyaṃ sakalikaaṭṭhikā piṭṭhipattaṃ. Kāyūpapannassāti mahatā kāyena upetassa, mahākāyassāti attho. Piñcha vaṭṭīti piñcha kalāpo. Supaṇṇavātanti nāgaggahaṇādīsu pakkhapapphoṭanavasena uppajjanakavātaṃ.

‘‘Pubbūpanissayasampattiyā’’tiādinā uddiṭṭhakāraṇāni vitthārato vivarituṃ ‘‘ito kirā’’tiādi vuttaṃ. Tattha itoti ito bhaddakappato. Satasahassimeti satasahassame. Haṃsavatī nāma nagaraṃ ahosi jātanagaraṃ. Dhurapattānīti bāhirapattāni, yāni dīghatamāni.


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1.3)中一样。因为"乃至"词表示过多状态。因此说"极甚深之义"。对智显现、显露、现起。关系到如是现起而说"被见"。这缘起不是唯一甚深吗？那为何说甚深显现？这是真实的，但取甚深显现只为显示其唯一甚深性，因此为显示在他处可得的四句通过遮除门而显示它唯一甚深性而说"因为一"等。"这不存在"即不甚深且不甚深显现的这二者不存在。由此显示在所示四句中得最后一句。因此说"因为此"等。
以"为取有顶"等说明以四个譬喻显示那些缘起被称为"甚深"的甚深性。如为取有顶伸手不能取因为远，如是不能以常智取行等由无明等缘生起之义。如凡人不能破须弥取髓山味，如是不能以常智破缘起法义等而以通达方式了知。如凡人不能以双臂渡过大海。如是不能以常智依说示方式运用如大海般广大的缘起。如凡人不能转动大地取地味，如是不能以常智抽取无明等如何作为行等之缘的缘起自性，如是应依四种甚深性配合四个譬喻。此义配合依常智而作因为见谛者有通达，虽然如此，因为声闻、辟支佛于此只有部分智，只有诸佛无余，因此说"佛境问题"。
"勿"是禁止不变词。此关系到"似极浅显"的话而说，故说"勿说之义"。"赞叹"即以慧称扬之义。"呵责"即呵斥、制止之义。"由彼"即由大慧性。
"此中"即于长老虽有浅显性而缘起对他人的甚深性中。"以美食味养育"即以美好食味所养。"已作练习"即已习练摔跤练习。"力士石"即由大力力士才能投的石头。"此重处在何处"即说此石重的部分在哪边，显示它的轻重。
以金翅鸟喻因为它的大威力。因此说"据说彼"等。"翻滚"即如翻滚般转动周转。这是相说。背上的骨片为背甲。"具身"即具大身，大身之义。"尾簇"即尾羽集。"金翅鸟风"即取龙等时由拍翅而生的风。
说"从此"等为详细开显以"前缘成就"等所举因由。此中"从此"即从此贤劫。"第十万"即第十万。有汉沙瓦底城为生城。"边叶"即外叶，即最长者。


Kaniṭṭhabhātāti vemātikabhātā kaniṭṭho yathā amhākaṃ bhagavato nandatthero. Buddhānañhi sahodarā bhātaro nāma na honti. Tattha jeṭṭhā tāva nuppajjanti, kaniṭṭhānaṃ pana asambhavo eva. Bhoganti vibhavaṃ. Upasantoti corajanitasaṅkhobhavūpasamena upasanto janapado.

Dvesāṭake nivāsetvāti sāṭakadvayameva attano kāyaparihāriyaṃ katvā, itaraṃ sabbasambhāraṃ attanā mocetvā.

Pattaggahaṇatthanti antopakkhittauṇhabhojanattā pattassa aparāparaṃ hatthe parivattentassa sukhena pattaggahaṇatthaṃ. Uttarisāṭakanti attano uttariyaṃ sāṭakaṃ. Etāni pākaṭaṭṭhānānīti etāni yathāvuttāni bhagavato desanāya pākaṭāni buddhe buddhasāvake ca uddissa therassa puññakaraṇaṭṭhānāni, paccekabuddhaṃ pana bodhisattañca uddissa therassa puññakaraṇaṭṭhānāni bahūniyeva.

Paṭisandhiṃ gahetvāti amhākaṃ bodhisattassa paṭisandhiggahaṇadivaseyeva paṭisandhiṃ gahetvā.

Uggahanaṃ pāḷiyā uggaṇhanaṃ, savanaṃ atthasavanaṃ, paripucchanaṃ gaṇṭhiṭṭhānesu atthaparipucchanaṃ, dhāraṇaṃ pāḷiyā pāḷiatthassa ca citte ṭhapanaṃ. Sabbañcetaṃ idha paṭiccasamuppādavasena veditabbaṃ, sabbassapi buddhavacanassa vasenātipi vaṭṭati. Sotāpannānañca…pe… upaṭṭhāti tattha sammohavigamena ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti attapaccakkhavasena upaṭṭhānato . Nāmarūpaparicchedoti saha paccayena nāmarūpassa paricchijja avabodho. Catūhīti dhammagambhīrādīhi catūhi gambhīratāhi sabbāpi gambhīratā.

Sāvakehi desitā desanāpi pana satthu eva desanāti āha ‘‘mayā dinnanaye ṭhatvā’’ti. ‘‘Sekkhena nāma nibbānaṃ sabbākārena paṭividdhaṃ na hotī’’ti na tassa gambhīratāti tassa gambhīrassa upādānassa gambhīratā viya suṭṭhu diṭṭhā nāma hoti. Tasmā āha ‘‘idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto’’ti. Nibbānañhi sabbepi asekkhā sabbaso paṭivijjhanti nippadesattā, paccayākāraṃ pana sammāsambuddhāyeva anavasesato paṭivijjhanti, na itare. Tasmā paccayavasena ‘‘idaṃ aparaddha’’nti vuttaṃ theraṃ apasādentena. Tameva hissa anavasesato paṭivedhābhāvaṃ vibhāvetuṃ ‘‘atha kasmā’’tiādi vuttaṃ. Asatipi dhammato bhede saṃyojanatthaanusayatthavasena pana tesaṃ labbhamānabhedaṃ gahetvā ‘‘ime cattāro kilese’’ti vuttaṃ. Añño hi tesaṃ bandhanattho, añño thāmagamanaṭṭhoti. Esa nayo sesesupi. Iti imesaṃ kilesānaṃ appahīnattā tathārūpaṃ upanissayasampadaṃ abhāvayatova anuttānameva dhammaṃ uttānanti na vattabbamevāti adhippāyo. Cattāri aṭṭha soḷasa vā asaṅkhyeyyānīti idaṃ mahābodhisattānaṃ santāne bodhiparipācakadhammānaṃ tikkhamajjhimamudubhāvasiddhakālavisesadassanaṃ, tañca kho mahābhinīhārato paṭṭhāyāti vadanti. Etehīti yathāvuttabuddhasāvakaaggasāvakapaccekabuddhasammāsambuddhānaṃ visesādhigamehi. Paccanīkanti paṭikkūlaṃ viruddhaṃ. Sabbathā paccayākārapaṭivedho nāma sammāsambodhiyādhigamo evāti vuttaṃ ‘‘paccayākāraṃ paṭivijjhituṃ vāyamantassevā’’ti. Navahi ākārehīti uppādādīhi navahi paccayākārehi. Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 

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"幼弟"即异母弟弟最小的,如我们世尊的难陀长老。因为诸佛没有同母的兄弟。其中长兄不生起,而幼弟更不可能。"财富"即资产。"平静"即因盗贼所生动乱的止息而平静的地方。
"着两衣"即只以两衣作为自己的身体受用,其他一切资具由自己解除。
"为持钵"即因内放热食,转动钵于手中为容易持钵。"上衣"即自己的上衣。"这些显著处"即这些如所说是世尊说示中显著的,针对佛和佛弟子而长老造福处,但针对辟支佛和菩萨而长老造福处有很多。
"取结生"即在我们菩萨取结生之日即取结生。
"学习"是学习经文,"听闻"是听闻义理,"遍问"是在难解处遍问义理,"受持"是将经文和义理安置于心。此一切在此应依缘起而知,依一切佛语也可。"对诸预流者...现起"因为以离痴于此而依自亲证方式现起"凡缘生法,一切是灭法"。"名色辨别"即连同缘对名色的辨别了知。"以四"即以法甚深等四种甚深性的一切甚深性。
但诸声闻所说的说示也是师说,故说"立于我给予的方法"。"有学者不能以一切行相通达涅槃"不是它的甚深性,像那甚深的取的甚深性不能很好地见。因此说"只有这涅槃是甚深,但缘起成为浅显"。因为一切无学都完全通达涅槃因为无余,但缘起只有正等觉者完全通达,其他人不能。因此呵责长老说"此依缘错误"。为显示他不能完全通达而说"那为何"等。虽然无法性差别,但取结缚义和随眠义而有的差别说"这四种烦恼"。因为它们的结缚义是一个,增强义是另一个。其余也是此理。如是因为这些烦恼未断而不修如是资助圆满者,不应说甚深法为浅显,此是意趣。"四、八、十六或无数"这是显示大菩萨相续中成熟菩提诸法的利、中、钝性成就的时间差别,而且他们说从大发愿开始。"以这些"即以如所说佛声闻、上首声闻、辟支佛、正等觉者的殊胜证得。"违逆"即反对相违。说"唯精勤通达缘起者"因为完全通达缘起即是证得正等菩提。"以九行相"即以生起等九种缘行相。因为这在无碍解道中说(无碍解道)。

1.45) –

‘‘Avijjāsaṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saṃyogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca, imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā’’tiādi.

Tattha navahākārehīti navahi paccayabhāvūpagamanehi ākārehi. Uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati, tasmā avijjā saṅkhārānaṃ uppādo hoti. Tathā avijjāya sati saṅkhārā pavattanti ca nimiyanti ca. Yathā ca bhavādīsu khipanti, evaṃ tesaṃ avijjā paccayo hoti, tathā āyūhanti phaluppattiyā ghaṭenti saṃyujjanti attano phalena. Yasmiṃ santāne sayaṃ uppannā, taṃ palibundhanti paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ upagacchati. Paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbāti. Uppādaṭṭhitīti ca tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭhiti. Esa nayo sesesupi. Idañca paccayākāradassanaṃ yathā purimehi mahābodhimūle pavattitaṃ, tathā amhākaṃ bhagavatāpi pavattitanti acchariyavegābhihatā dasasahassilokadhātu saṅkampi sampakampīti dassento ‘‘diṭṭhamatte’’tiādimāha.


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1.45) -
"无明与行的生住和转住和相住和励住和结住和障住和集住和因住和缘住，以这九行相无明为缘，诸行为缘生"等。
此中"以九行相"即以九种成为缘的方式行相。果从此生为生，为果生起的因性。当有无明时诸行生起，无则不然，因此无明成为诸行的生。如是有无明时诸行转起和形成。如投向诸有等，如是无明成为它们的缘，如是励起为果生起而努力，与自果结合。在自己生起的相续中，障碍它们，在其他缘和合时生起，以及成为诸行的因性。依无明而诸行来即转起，如是应知无明对诸行的成为因性差别为生等。"生住"即以此住为住，即因。生即是住为生住。其余也是此理。此缘相的显示如前诸佛在菩提树下转起，如是我们世尊也转起，为显示被稀有力冲击而一万世界震动摇动而说"见即"等。


Etassa dhammassāti etassa paṭiccasamuppādasaññitassa dhammassa. So pana yasmā atthato hetuppabhavānaṃ hetu. Tenāha ‘‘etassa paccayadhammassā’’ti . Jātiādīnaṃ jarāmaraṇapaccayatāyāti attho. Nāmarūpaparicchedo tassa ca paccayapariggaho na paṭhamābhinivesamattena hoti, atha kho tattha aparāparaṃ ñāṇuppattisaññitena anu anu bujjhanena. Tadubhayabhāvaṃ pana dassento ‘‘ñātapariññāvasena ananubujjhanā’’ti āha. Niccasaññādīnaṃ pajahanavasena pavattamānā vipassanādhamme paṭivijjhati eva nāma hoti paṭipakkhavikkhambhanena tikkhavisadabhāvāpattito, tadadhiṭṭhānabhūtā ca tīraṇapariññā ariyamaggo ca pariññāpahānābhisamayavasena pavattiyā tīraṇappahānapariññāsaṅgaho cāti tadubhayapaṭivedhābhāvaṃ dassento ‘‘tīraṇappahānapariññāvasena appaṭivijjhanā’’ti āha. Tantaṃ vuccati paṭavīnanatthaṃ tantavāyeti tantaṃ āvañchitvā pasāritasuttavaṭṭitaṃ nīyatīti katvā, taṃ pana tantākulatāya nidassanabhāvena ākulameva gahitanti āha ‘‘tantaṃ viya ākulajātā’’ti. Saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘yathā nāmā’’tiādi vuttaṃ. Samānetunti pubbenāparaṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jātā bhūtā tantākulakajātā. Majjhimaṃ paṭipadaṃ anupagantvā antadvayapakkhandena paccayākāre khalitvā ākulabyākulā honti, teneva antadvayapakkhandena taṃtaṃdiṭṭhiggāhavasena paribbhamantā ujukaṃ dhammaṭṭhititantaṃ paṭivijjhituṃ na jānanti. Tenāha ‘‘na sakkonti paccayākāraṃ ujuṃ kātu’’nti. Dve bodhisatteti paccekabodhisattamahābodhisatte. Attano dhammatāyāti attano sabhāvena, paropadesena vināti attho. Tattha tattha guḷakajātanti tasmiṃ tasmiṃ ṭhāne jātaguḷakaṃ piṇḍisuttaṃ. Tato eva gaṇṭhibaddhanti vuttaṃ. Paccayesu pakkhalitvāti aniccadukkhānattādisabhāvesu paccayadhammesu niccādibhāvavasena pakkhalitvā. Paccaye ujuṃ kātuṃ asakkontoti tasseva niccādigāhassa avissajjanato paccayadhammanimittaṃ attano dassanaṃ ujuṃ kātuṃ asakkonto idaṃsaccābhinivesakāyaganthavasena gaṇṭhikajātā hontīti āha ‘‘dvāsaṭṭhi…pe… gaṇṭhibaddhā’’ti.

Ye hi keci samaṇā vā brāhmaṇā vā sassatadiṭṭhiādi diṭṭhiyo nissitā allīnā, vinanato kulāti itthiliṅgavasena laddhanāmassa tantavāyassa gaṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyāvayavaṃ khalitabandhasuttanti āha ‘‘kulāgaṇṭhikaṃ vuccati pesakārakañjiyasutta’’nti. Sakuṇikāti vaṭṭacāṭakasakuṇikā. Sā hi rukkhasākhāsu olambanakulāvakā hoti. Tañhi sā kulāvakaṃ tato tato tiṇahīrādike ānetvā tathā tathā vinandhati, yathā tesaṃ pesakārakañjiyasuttaṃ viya aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha ‘‘yathā’’tiādi. Tadubhayampīti kulāgaṇṭhikanti vuttaṃ kañjiyasuttaṃ kulāvakañca. Purimanayenevāti ‘‘evameva sattā’’tiādinā pubbe vuttanayeneva.

Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulāni hutvā tiṭṭhanti, tāni pana tathā dubbiveciyāni yathā rajjubhūtānīti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.


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"此法"即此名为缘起的法。而且因为它从义理上是诸缘生之因，因此说"此缘法"。意为生等的老死缘性。名色辨别和它的缘把握不是仅由初次专注而有，而是由于在此后后智生起名为随随觉悟。但显示两者都有而说"依遍知知而不随觉"。依常想等的舍离而转起的观法即名为通达，因为以对治镇伏而成利明性，而且以它为所依的度遍知和圣道，以及由度遍知、断遍知、现观而转起的度断遍知摄，为显示两者都无通达而说"依度断遍知而不通达"。纺车名为为织布而纺车工纺织，因为引拉纺车而展开的线转动，而且因为纺车缠结而作为譬喻所取，因此说"如纺车般缠结"。显示略说之义而详细说"如名"等。"使相合"即使前后平等地带来，意为使不不平等而正直。或者纺车即缠结为纺车缠结，如纺车缠结般生起成为纺车缠结生。不趣向中道而投向二边时在缘起中动摇而成缠结混乱，以那二边投向而依诸见执流转不能通达正直的法住线。因此说"不能使缘起正直"。"二菩萨"即辟支菩萨和大菩萨。"以自法性"即以自性，意为无需他教。"在此彼处成结"即在彼彼处生的结线团。即由此说"结缚"。"在诸缘动摇"即在无常、苦、无我自性的诸缘法中以常等执而动摇。"不能使诸缘正直"即由于不舍离那常等执而不能使依缘法相的自见正直，依此是真实执身系而成结性，因此说"六十二...结缚"。
凡诸沙门或婆罗门依止亲近常见等诸见，由于织作而得名为女性语基的织工的结，名为由缠结性从头或从根难知部分的动摇系线，因此说"结名为织工浆线"。"鸟"即圆形恰托迦鸟。它在树枝上有悬挂的巢。因为它从此彼处带来草茎等，如此如此缠结那巢，如织工浆线一般不能以头与头、根与根使相合或分开。因此说"如"等。"彼二者"即所说的浆线和巢。"如前方式"即如前说"如是诸有情"等的方式。
虽然文遮芦草如生长般以长形倒下在森林处互相缠结而成混乱而住，但它们如成为绳般难分开，为显示此而说"如"等。此中其余如前所说的方式。


Apāyoti ayena sukhena, sukhahetunā vā virahito. Dukkhassa gatibhāvatoti apāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti ‘‘abbhudayato vinipatitattā’’ti virūpaṃ nipatitattā yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro nanu ‘‘apāya’’ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ gobalibaddañāyena ayamattho veditabbo. Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparuppatti. Abbhocchinnaṃ vattamānāti avicchedena pavattamānā.

Taṃ sabbampīti taṃ ‘‘apāya’’ntiādinā vuttaṃ sabbaṃ apāyadukkhañceva vaṭṭadukkhañca. Mahāsamudde vātakkhittā nāvā viyāti idaṃ paribbhamanaṭṭhānassa mahantabhāvadassanatthañceva paribbhamanassa anavattitadassanatthañca veditabbaṃ. Sesaṃ vuttanayameva.

Nidānasuttavaṇṇanā niṭṭhitā.

Dukkhavaggavaṇṇanā niṭṭhitā.

7. Mahāvaggo

1. Assutavāsuttavaṇṇanā

61.‘‘Assutavā’’ti sotadvārānusārena upadhāritaṃ, upadhāraṇaṃ vā sutaṃ assa atthīti sutavā, tappaṭikkhepena na sutavāti assutavā. Vā-saddo cāyaṃ pasaṃsāyaṃ, atisayassa vā bodhanako, tasmā yassa pasaṃsitaṃ, atisayena vā sutaṃ atthi, so ‘‘sutavā’’ti saṃkilesaviddhaṃsanasamattho pariyattidhammaparicayo ‘‘taṃ sutvā tathattāya paṭipatti ca sutavā’’ti iminā padena pakāsito. Atha vā sotabbayuttaṃ sutvā kattabbanipphattiṃ suṇīti sutavā. Tappaṭikkhepena na sutavāti assutavā. Tenāhu porāṇā ‘‘āgamādhigamābhāvā, ñeyyo assutavā itī’’ti. Tathā cāha ‘‘khandhadhātu…pe… vinicchayarahito’’ti. Tattha vācuggatakaraṇaṃ uggaho, tattha paripucchanaṃ paripucchā, kusalehi saha codanāpariharaṇavasena vinicchayassa kāraṇaṃ vinicchayo. Puthūnanti bahūnaṃ. Kilesādīnaṃ kilesābhisaṅkhārānaṃ vitthāretabbaṃ paṭisambhidāmagganiddesesu (mahāni. 51, 94) āgatanayena. Andhaputhujjano gahito ‘‘nālaṃ nibbinditu’’ntiādivacanato. Āsannapaccakkhavācī idaṃ-saddoti āha ‘‘imasminti paccuppannapaccakkhakāyaṃ dassetī’’ti. Catūsu mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mahāmattikāya nibbattaṃ mattikāmayaṃ, evamayaṃ catūhi mahābhūtehi nibbatto ‘‘catumahābhūtamayo’’ti vuttaṃ. Nibbindeyyāti nibbindanampi āpajjeyya. Nibbindanā nāma ukkaṇṭhanā anabhiratibhāvatoti vuttaṃ ‘‘ukkaṇṭheyyā’’ti. Virajjeyyāti vītarāgo bhaveyya. Tenāha ‘‘na rajjeyyā’’ti. Vimucceyyāti idha pana accantāya vimuccanaṃ adhippetanti āha ‘‘muccitukāmo bhaveyyā’’ti. Catūhi ca rūpajanakapaccayehi āgato cayoti, ācayo, vuddhi. Cayato apakkamoti apacayo, parihāni. Ādānanti gahaṇaṃ, paṭisandhiyā nibbatti. Bhedoti khandhānaṃ bhedo. So hi kaḷevarassa nikkhepoti vuttoti āha ‘‘nikkhepananti bhedo’’ti.

Paññāyantīti pakārato ñāyanti. Rūpaṃ pariggahetuṃ pariggaṇhanavasenapi rūpaṃ ālambituṃ. Ayuttarūpaṃ katvā taṇhādīhi pariggahetuṃ arūpaṃ pariggaṇhituṃ yuttarūpaṃ karoti tesaṃ bhikkhūnaṃ sappāyabhāvato. Tenāha ‘‘kasmā’’tiādi. Nikkaḍḍhantoti tato gāhato nīharanto.

Manāyatanassevanāmaṃ, na samādhipaññattīnaṃ ‘‘cittaṃ paññañca bhāvayaṃ (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 1.

我来 助您将这段巴利文直译成简体中文：
"苦道"即无乐，或无乐因。"成为苦的趣"即成为恶道苦的转起处。"乐积集"即"因从安乐堕落"而非正常堕落，如以那个自体不成为乐积集般堕落。"其他"即轮回，难道以"苦道"等所说不也是轮回吗？这是真实的，但为显示地狱等的极苦性而取苦道等，此义应以牛系绳之理而知。"诸蕴的相续"即五蕴以因果性而后后生起。"无间而转"即无间断而转起。
"彼一切"即以"苦道"等所说的一切恶道苦和轮回苦。"如被风吹的船在大海"，此应知是为显示流转处的广大性和流转的不止息性。其余如所说的方式。
因缘经注释终。
苦品注释终。
7. 大品
1. 无闻者经注释
61."无闻者"即依耳门随行而受持，或受持为闻，他有此为有闻者，以否定此为无闻者。而且此"或"字于称赞，或表示殊胜，因此对于有称赞或殊胜闻的人，他为"有闻者"，能破除染污的经法熟习，"闻已为如实而行道亦为有闻者"以此句显示。或者闻应闻而作成就为有闻者。以否定此为无闻者。因此古人说"因无教证，应知为无闻者"。如是说"无蕴、界...决择"。此中以读诵而作为受持，于此询问为遍问，与诸善人一起以责问解答方式而作决择为决择。"众多"即多。烦恼等即烦恼、行，应以无碍解道论释中所来的方式而广说。取凡夫盲人，因说"不能厌离"等。此字表示近现见，因此说"此即显示现在现见之身"。结合于四大种为四大种的。如以大土所生为土所成，如是此由四大种所生而说"四大种所成"。"应厌离"即应至厌离。厌离名为不喜不乐性，因此说"应不喜"。"应离染"即应成为离贪。因此说"不应贪"。"应解脱"，此处意为究竟解脱，因此说"应成为欲解脱"。由四种色生缘而来为积集，即增长。从积集离去为减退，即损减。"取"即执取，结生的生起。"分离"即诸蕴的分离。因为说它为尸体的舍弃，因此说"舍弃即分离"。
"被了知"即以种种方式被了知。为摄取色而以摄取方式亦缘色。使不适合色而以贪等摄取无色，使适合为那些比丘的适宜性。因此说"为何"等。"拔除"即从那执取中拔出。
只是意处的名字，不是定慧施设"修习心与慧"。<.Assistant>

9.9), citto gahapatī’’tiādīsu (dha. pa. aṭṭha. 74) viya. Cittīkātabbabhūtaṃ vatthu etassāti cittavatthu, tassa bhāvo cittavatthutā, tena kāraṇena cittabhāvamāha. Cittagocaratāyāti cittavicittavisayatāya. Sampayuttadhammacittatāyāti rāgādisaddhādisampayuttadhammavasena cittasabhāvattā. Tena cittatāya cittattamāha. Vijānanaṭṭhenāti bujjhanaṭṭhena. Ajjhositanti ajjhosābhūtāya taṇhāya gahitaṃ. Tenāha ‘‘taṇhāyā’’tiādi. Parāmasitvāti dhammasabhāvaṃ aniccatādiṃ atikkamitvā parato niccādito āmasitvā. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ. Nava mānāti seyyassa ‘‘seyyohamasmī’’tiādinā āgatā navavidhamānā. Brahmajāle āgatā sassatavādādayo dvāsaṭṭhidiṭṭhiyo. Evanti vuttākārena. Yasmā taṇhāmānadiṭṭhiggāhavasena puthujjanena daḷhaggāhaṃ gahitaṃ, tasmā so tattha nibbindituṃ nibbidāñāṇaṃ uppādetuṃ na samattho.

Bhikkhaveti ettha iti-saddo ādiattho, tena ‘‘vara’’nti evamādikaṃ saṅgaṇhāti. Idaṃ anusandhivacanaṃ ‘‘kasmā āhā’’ti kathetukāmatāya kāraṇaṃ pucchati. Tenāha ‘‘paṭhamaṃ hī’’tiādi. Assutavatā puthujjanena. Tenāti bhagavatā. Ayuttarūpaṃ kataṃ ‘‘nibbindeyyā’’tiādinā ādīnavassa vibhāvitattā. Arūpe pana tathā ādīnavassa avibhāvitattā vuttaṃ ‘‘arūpaṃ pariggahetuṃ yuttarūpa’’nti, yuttarūpaṃ viya katanti adhippāyo. Gāhoti taṇhāmānadiṭṭhiggāho. ‘‘Nikkhamitvā arūpaṃ gato’’ti idaṃ bhagavatā ādīnavaṃ dassetvā rūpe gāho paṭikkhitto, na arūpe, tasmā ‘‘kātabbo nu kho so tatthā’’ti micchāgaṇhantānaṃ so tato rūpato nikkhamitvā arūpaṃ gato viya hotīti katvā vuttaṃ. Tiṭṭhamānanti tiṭṭhantaṃ. ‘‘Āpajjitvā viya hotī’’ti sabhāvena pavattamānaṃ ‘‘paṭhamavaye’’tiādinā rūpassa bhedaṃ vayādīhi vibhajitvā dasseti.

Pādassa uddharaṇeti yathā ṭhapitassa pādassa ukkhipane. Atiharaṇanti yathāuddhataṃ yathāṭṭhitaṭṭhānaṃ atikkamitvā haraṇaṃ. Vītiharaṇanti uddhato pādo yathāṭṭhitaṃ pādaṃ yathā na ghaṭṭeti, evaṃ thokaṃ passato pariṇāmetvā haraṇaṃ. Vossajjananti tathā parapādaṃ vītisāretvā bhūmiyaṃ nikkhipanatthaṃ avossajjanaṃ. Sannikkhepananti vossajjetvā bhūmiyaṃ samaṃ nikkhipanaṃ ṭhapanaṃ. Sannirujjhananti nikkhittassa sabbaso nirujjhanaṃ uppīḷanaṃ. Tattha tatthevāti tasmiṃ tasmiṃ paṭhamavayādike eva. Avadhāraṇena tesaṃ koṭṭhāsantarasaṅkamanābhāvamāha. Odhīti bhāvo, pabbanti sandhi. Paṭhamavayādayo eva hettha odhi pabbanti ca adhippetā. Paṭapaṭāyantāti ‘‘paṭapaṭā’’iti karontā viya, tena nesaṃ pavattikkhaṇassa ittarataṃ dasseti. Etanti etaṃ rūpadhammānaṃ yathāvuttaṃ tattha tattheva bhijjanaṃ evaṃ vuttappakārameva. Vaṭṭippadesanti vaṭṭiyā pulakaṃ barahaṃ. Tañhi vaṭṭiyā pulakaṃ anatikkamitvāva sā dīpajālā bhijjati. Paveṇisambandhavasenāti santativasena.


我来帮您将这段巴利文直译成简体中文：
9.9)、"质多居士"等中一样。有应受尊重事物为心事，其状态为心事性，以此因说心性。"心行境性"即心种种境性。"相应法心性"即由贪等信等相应法而成心自性。以此心性说心性。"了知义"即觉悟义。"耽著"即被成为耽著的渴爱所执。因此说"渴爱"等。"执著"即超越无常等法自性而从他处执著为常等。"一百零八"即超过一百八。"九慢"即胜者的"我胜"等所来的九种慢。梵网经中所来的常见等六十二见。"如是"即如所说方式。因为凡夫依渴爱、慢、见执而坚执，因此他不能于此生起厌离智而厌离。
"诸比丘"此中"如是"字为初义，由此摄取"胜"等。此随顺语问"为何说"为欲说的原因。因此说"因为最初"等。由无闻凡夫。"彼"即世尊。成为不适当因为已显示过患以"应厌离"等。但在无色不如是显示过患而说"摄取无色成为适当"，意为似成为适当。"执"即渴爱、慢、见执。"出已至无色"，这是世尊显示过患而否定在色的执，不是在无色，因此对于"是否应在彼处作"而邪执的人，他似乎从彼色出已至无色而说。"住"即住立。"似成为"即以自性而转起，以"初年"等分别显示色以坏等的分离。
"举足"即如已置足的提起。"运过"即如已举而超过如已住处而运。"转运"即已举足如不触如已住足，如是稍向旁边转变而运。"放下"即如是使他足避过为放下于地而舍。"安置"即放下后平正地置于地上。"压定"即已置者的一切止息压迫。"即于彼彼"即即于彼初年等。以限定说无移至其他部分。"限"即状态，"节"即连接。此处意为初年等即是限与节。"嘎吱作响"即如作"嘎吱"声，由此显示它们转起刹那的短暂。"此"即此色法如所说于彼彼处的破坏如是所说方式。"灯芯处"即灯芯的簇。因为那灯焰不超过灯芯的簇而破坏。"依相续关连"即依相续。


Rattinti rattiyaṃ. Bhummatthe hetaṃ upayogavacanaṃ. Evaṃ pana attho na gahetabbo anuppannassa nirodhābhāvato. Purimapaveṇitoti rūpe vuttapaveṇito. Anekāni cittakoṭisatasahassāni uppajjantīti vuttamatthaṃ theravādena dīpetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. Aḍḍhacūḷanti thokena ūnaṃ upaḍḍhaṃ, tassa pana upaḍḍhaṃ adhikārato vāhasatassāti viññāyati. ‘‘Aḍḍhacuddasa’’nti keci, ‘‘aḍḍhacatuttha’’nti apare. ‘‘Sādhikaṃ diyaḍḍhasataṃ vāhā’’ti daḷhaṃ katvā vadantīti vīmaṃsitabbaṃ. Catunāḷiko tumbo. Mahāraññatāya pavaddhaṃ vanaṃ pavananti āha ‘‘pavaneti mahāvane’’ti. Tanti paṭhamaṃ gahitasākhaṃ. Ayamatthoti ayaṃ bhūmiṃ anotaritvā ṭhitasākhāya eva gahaṇasaṅkhāto attho. Etadatthameva hi bhagavā ‘‘araññe’’ti vatvāpi ‘‘pavane’’ti āha.

Araññamahāvanaṃ viyāti araññaṭṭhāne brahāraññe viya. Ārammaṇolambananti ārammaṇassa avalambanaṃ. Na vattabbaṃ ārammaṇapaccayena vinā anuppajjanato. Ekajātiyanti rūpādinīlādiekasabhāvaṃ. ‘‘Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopī’’ti vadantena rūpato nīharitvā arūpe gāho patiṭṭhāpito nāma, ‘‘varaṃ, bhikkhave, assutavā puthujjano’’tiādiṃ vadantena arūpato nīharitvā rūpe gāho patiṭṭhāpito nāma.

Nanti gāhaṃ. Ubhayatoti rūpato ca arūpato ca. Harissāmīti nīharissāmi. Parivattetvāti mantaṃ jappitvā. Kaṇṇe dhumetvāti kaṇṇe dhametvā. Assāti visassa. Nimmathetvāti nimmadditvā, nīharitvāti adhippāyo.

Maggoti lokuttaramaggo. ‘‘Nibbinda’’nti iminā balavavipassanā kathitā.

Assutavāsuttavaṇṇanā niṭṭhitā.

2. Dutiyaassutavāsuttavaṇṇanā

62. Paccayabhāvena sukhavedanāya hitanti sukhavedaniyaṃ. Tenāha ‘‘sukhavedanāya paccaya’’nti. Paccayabhāvo ca upanissayakoṭiyā, na sahajātakoṭiyā. Tenāha ‘‘nanu cā’’tiādi. Javanavedanāyāti javanacittasahagatāya vedanāya. Taṃ sandhāyāti taṃ upanissayapaccayataṃ sandhāya. Etanti etaṃ ‘‘sukhavedanāya paccaya’’nti vacanaṃ vuttaṃ. Eseva nayoti iminā ‘‘nanu ca sotasamphasso sukhavedanāya paccayo na hotī’’ti evamādiṃ atidisati. So samphasso jāti uppattiṭṭhānaṃ etassāti tajjātikaṃ, vedayitaṃ. Taṃ pana yasmā tassa phassassa anucchavikameva hoti, tasmā tassāruppaṃ tassa phassassa anurūpanti ca attho vutto. Vuttanayenāti ‘‘sukhavedanāya paccayo’’tiādinā vuttavidhianusārena. Adharāraṇiyaṃ uttarāraṇiyā mantanavasena ghaṭṭanaṃ iva saṅghaṭṭanaṃ phassena yugaggāho, tassa pana ghaṭṭanassa nirantarappavattiyā piṇḍitabhāvo idha samodhānaṃ, na kesañci dvinnaṃ tiṇṇaṃ vā sahāvaṭṭhānanti vuttaṃ ‘‘saṅghaṭṭanasampiṇḍanenāti attho’’ti. Aggicuṇṇoti vipphuliṅgaṃ. Vatthūti cakkhādivatthu visayasaṅghaṭṭanato. Labbhamānova dhammo saṅghaṭṭanaṃ viya gayhatīti vuttaṃ ‘‘saṅghaṭṭanaṃ viya phasso’’ti. Usmādhātu viya vedanā dukkhasabhāvattā.

Dutiyaassutavāsuttavaṇṇanā niṭṭhitā.

3. Puttamaṃsūpamasuttavaṇṇanā



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"夜"即在夜。此处是处格的对格语。但不应如是取义因为未生者无灭。"前相续"即在色所说的相续。"生起数十万亿心"为以长老说显示所说义而说"且说"等。"半掬"即少于一半，由此理解其半为百运载量。有人说"十三个半"，其他人说"三个半"。"超过一百五十运载量"应考察他们坚定地说。四那利为一昙波。因大旷野而增长的林为巴瓦那，因此说"巴瓦那即大林"。"彼"即最初所取枝。"此义"即此不下至地而在枝上取的义。因为为此义世尊说"阿兰若"后又说"巴瓦那"。
"如阿兰若大林"即如旷野处的大林。"所缘悬挂"即所缘的悬挂。不能说因无所缘缘而不生起。"一性"即色等蓝等一自性。说"诸比丘,此四大所成身可见积集与减退"即名为从色拔出而建立在无色的执，说"诸比丘,宁可无闻凡夫"等即名为从无色拔出而建立在色的执。
"彼"即执。"从两处"即从色和无色。"将取去"即将拔除。"转动"即诵咒。"吹耳"即向耳吹。"彼"即毒。"搅拌"即揉捏，意为拔除。
"道"即出世间道。"厌离"以此说有力观。
无闻者经注释终。
2. 第二无闻者经注释
62. 以缘性为乐受的利益为乐受的。因此说"乐受的缘"。缘性是依止边,不是俱生边。因此说"难道不"等。"速行受"即俱生速行心的受。"关于彼"即关于彼依止缘性。"此"即此"乐受的缘"的语句被说。"此即方法"以此指示"难道耳触不是乐受的缘"等。彼触为生,为其生起处为等生,即受。而且因为它确实适合彼触,因此说其义为适合彼触,相称于彼触。"如所说方式"即依"乐受的缘"等所说规则。以下部钻木与上部钻木以咒诵方式摩擦如碰触,以触双取,而彼摩擦的无间转起的积聚性此处为和合,不是某二三者的共住,因此说"以碰触积聚为义"。"火粉"即火星。"事"即眼等事因与境碰触。说"如碰触的触"因为可得的法如碰触而取。"如热界的受"因为苦的自性。
第二无闻者经注释终。
3. 子肉譬喻经注释

63.Vuttanayamevāti heṭṭhā āhāravaggassa paṭhamasutte vuttanayameva. Lābhasakkārenāti lābhasakkārasaṅkhātāya aṭṭhuppattiyāti keci. Lābhasakkāre vā aṭṭhuppattiyāti apare. Yo hi lābhasakkāranimittaṃ paccayesu gedhena bhikkhūnaṃ apaccavekkhitaparibhogo jāto, taṃ aṭṭhuppattiṃ katvā bhagavā imaṃ desanaṃ nikkhipi. Yamakamahāmeghoti heṭṭhā olambanaupariuggamanavasena satapaṭalasahassapaṭalo yugaḷamahāmegho.

Tiṭṭhanti ceva bhagavati katthaci nibaddhavāsaṃ vasante, cārikampi gacchante anubandhanti ca. Bhikkhūnampi yebhuyyena kappasatasahassaṃ tato bhiyyopi pūritadānapāramisañcayattā tadā mahālābhasakkāro uppajjatīti vuttaṃ ‘‘evaṃ bhikkhusaṅghassapī’’ti. Sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti bahumato manasā piyāyito ca. Pūjitoti mālādipūjāya ceva catupaccayābhipūjāya ca pūjito. Apacitoti apacāyanappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte upanenti, so sakkato. Yasmiṃ garubhāvaṃ paccupaṭṭhapetvā denti, so garukato. Yaṃ manasā piyāyanti bahumaññanti, so bahumato. Yassa sabbametaṃ pūjāvasena karonti, so pūjito. Yassa abhivādanapaccuṭṭhānañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Bhagavati bhikkhusaṅghe ca loko evaṃ paṭipanno. Tena vuttaṃ ‘‘tena kho pana samayena…pe… parikkhārāna’’nti (udā. 14; saṃ. ni. 

我来帮您将这段巴利文直译成简体中文：
63. "如所说方式"即如前食品品第一经所说方式。"以利养恭敬"即以所谓利养恭敬的事缘，一些人这样说。其他人说"或在利养恭敬的事缘"。即因利养恭敬之因而以贪求资具的比丘们的不省察受用所生，世尊以此事缘而说此开示。"双大云"即以下垂上升方式有百层千层的双重大云。
当世尊住于某处固定住处时他们住立，当行走时也随行。对于比丘们也多数因具足十万劫乃至更多的施舍波罗蜜积集而生起大利养恭敬，因此说"如是对于比丘僧团也"。"受尊重"即得到尊重。"受尊敬"即得到尊敬。"受敬爱"即受重视且为意所爱。"受供养"即以华等供养及以四资具供养而受供养。"受崇敬"即得到崇敬。即对他恭敬后献上善备的最胜四资具者，他为受尊重。对他建立尊重性而施与者，他为受尊敬。对他意爱重视者，他为受重视。对他以供养方式作一切此者，他为受供养。对他以礼拜、起立、合掌等方式作最上恭敬者，他为受崇敬。世间对世尊与比丘僧团如是而行。因此说"尔时...资具"。

2.70). Lābhaggayasaggappattanti lābhassa ca yasassa ca aggaṃ ukkaṃsaṃ pattaṃ.

Paṭhamāhāravaṇṇanā

Assāti bhagavato. Dhammasabhāvacintāvasena pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ, yadidaṃ āhāraparibhogo, tasmā na tattha apaccavekkhaṇamattena pārājikaṃ paññapetuṃ sakkāti adhippāyo. Āhārāti ‘‘paccayā’’tiādinā pubbe āhāresu vuttavidhiṃ sandhāya āha ‘‘āhārā’’tiādi. Idāni tattha kattabbaṃ atthavaṇṇanaṃ sandhāya ‘‘heṭṭhā vuttatthamevā’’ti vuttaṃ.

Ādīnavanti dosaṃ. Jāyāti bhariyā. Patīti bhattā. Apekkhāsaddā cete pitāputtasaddā viya, pāḷiyaṃ pana ā-kārassa rassattaṃ sānunāsikañca katvā vuttaṃ ‘‘jāyampatikā’’ti. Sammā phalaṃ vahatīti sambalaṃ, sukhāvahanti attho. Tathā hi taṃ ‘‘pathe hitanti pātheyya’’nti vuccati. Maggassa kantārapariyāpannattā vuttaṃ ‘‘kantārabhūtaṃ magga’’nti. Dullabhatāya taṃ udakaṃ tattha tāretīti kantāraṃ, nirudakaṃ mahāvanaṃ. Ruḷhīvasena itarampi mahāvanaṃ tathā vuccatīti āha ‘‘corakantāra’’ntiādi. Pararājūnaṃ veriādīnañca vasena sappaṭibhayampi araññaṃ ettheva saṅgahaṃ gacchatīti vuttaṃ ‘‘pañcavidha’’nti.

Ghanaghanaṭṭhānatoti maṃsassa bahalabahalaṃ thūlathūlaṃ hutvā ṭhitaṭṭhānato. ‘‘Tādisañhi maṃsaṃ gahetvā sukkhāpitaṃ vallūraṃ. Sūle āvunitvā pakkamaṃsaṃ sūlamaṃsaṃ. Viraḷacchāyāyaṃ nisīdiṃsu gantuṃ asamattho hutvā. Govatakukkuravatadevatāyācanādīhīti govatakukkuravatādivatacaraṇehi ceva devatāyācanādīhi paṇidhikammehi ca mahantaṃ dukkhaṃ anubhūtaṃ.

Yasmā pana sāsane sammāpaṭipajjantassa bhikkhuno āhāraparibhogassa opammabhāvena tesaṃ jāyampatikānaṃ puttamaṃsaparibhogo idha bhagavatā ānīto, tasmāssa nānākārehi opammattaṃ vibhāvetuṃ ‘‘tesaṃ so puttamaṃsāhāro’’tiādi āraddhaṃ. Tattha sajātimaṃsatāyāti samānajātikamaṃsabhāvena, manussamaṃsabhāvenāti attho. Masussamaṃsañhi kulappasutamanussānaṃ amanuññaṃ hoti aparicitabhāvato gārayhabhāvato ca, tato eva ñātiādimaṃsatāyātiādi vuttaṃ. Taruṇamaṃsatāyātiādi pana sabhāvato anabhisaṅkhārato ca amanuññāti katvā vuttaṃ. Adhūpitatāyāti adhūpitabhāvato. Majjhattabhāveyeva ṭhitā. Tato eva nicchandarāgaparibhoge ṭhitāti vuttaṃ kantārato nittharaṇajjhāsayatāya. Idāni ye ca te anapanītāhāro, na yāvadatthaparibhogo vigatamaccheramalatā sammohābhāvo āyatiṃ tattha patthanābhāvo sannidhikārābhāvo apariccajanamadatthābhāvo ahīḷanā avivādaparibhogo cāti upamāyaṃ labbhamānā pakāravisesā, te tathā nīharitvā upameyye yojetvā dassetuṃ ‘‘naaṭṭhinhārucammanissitaṭṭhānānī’’tiādi vuttaṃ. Taṃ kāraṇanti taṃ tesaṃ jāyampatīnaṃ yāvadeva kantāranittharaṇatthāya puttamaṃsaparibhogasaṅkhātaṃ kāraṇaṃ.

Nissandapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ parivīmaṃsati. Yathā te jāyampatikātiādipi opammasaṃsandanaṃ. ‘‘Paribhuñjitabbo āhāro’’ti padaṃ ānetvā sambandhitabbaṃ. Esa nayo ito paresupi. Apaṭikkhipitvāti anapanetvā. Vaṭṭakena viya kukkuṭena viya cāti visadisūdāharaṇaṃ. Odhiṃ adassetvāti mahantaggahaṇavasena odhiṃ akatvā. Sīhena viyāti sadisūdāharaṇaṃ. So kira sapadānameva khādati.


我来帮您将这段巴利文直译成简体中文：
2.70）达到最上利养名誉即达到利养和名誉的最上殊胜。
第一食品注释
"彼"即世尊的。依法性思惟而转起的具惭智为法动摇。因为这是有情的常常受用处，即此食物受用，因此意为不能仅以不省察而制定波罗夷。"诸食"即以"缘"等如前在诸食所说规则而说"诸食"等。现在关于此处当作的义释而说"如下所说义"。
"过患"即过失。"妻"即妇。"夫"即丈夫。这些是带期待语词如父子词一样，但在圣典中作短音和鼻音而说"夫妻"。正确地带来果为资粮，意为带来安乐。如是说它"道路中所需为路粮"。因为道路属于旷野而说"成为旷野的道"。因难得而使水在彼处渡过为旷野，即无水大林。由习惯其他大林也如是说，因此说"盗贼旷野"等。依其他王的仇敌等而有怖畏的林也在此摄，因此说"五种"。
"从厚厚处"即从肉的浓厚粗重住处。"如是肉取后干燥为干肉。穿在竿上烤的肉为竿肉。坐在稀疏荫处不能行走。以牛禁戒狗禁戒礼拜天神等"即以行持牛禁戒狗禁戒等和礼拜天神等愿行而受大苦。
但因为在教中正确行道的比丘的食物受用，以譬喻性世尊在此引彼夫妻的子肉受用，因此为显示其以种种方式的譬喻性而开始"彼等之子肉食"等。此中"以同类肉性"即以相同种类肉性，意为人肉性。因为人肉对生于良家的人不可意，因为不习惯和可责，因此即说"以亲属等肉性"等。但"以嫩肉性"等是因为自性和无加工而不可意而说。"以不熏"即以不熏性。住立于中性。因此说住立于离欲贪受用，因为以度旷野意乐。现在那些未除食，不充分受用，离悭垢性，无愚痴，无未来希求，无储藏，无不舍施慢性，无轻贱，无诤受用等在譬喻中所得的特殊相，为显示如是拔出后结合于所喻而说"不依止骨筋皮处"等。"彼因"即彼等夫妻为度旷野而名为子肉受用的因。
即省察流出对治性而观察段食。"如彼夫妻"等也是譬喻对应。应取"应受用食"词而结合。此后也是此理。"不除去"即不除去。"如鹌鹑如鸡"为不同譬喻。"不作限制"即不以取大而作限。"如狮子"为相似譬喻。据说它即次第而食。


Agadhitaamucchitādibhāvena paribhuñjitabbato ‘‘amaccharāyitvā’’tiādi vuttaṃ. Abbhantare attā nāma atthīti diṭṭhi attūpaladdhi, taṃsahagatena sammohena attā āhāraṃ paribhuñjatīti. Satisampajaññavasenapīti ‘‘asite pīte khāyite sāyite sampajānakārī hotī’’ti ettha vuttasatisampajaññavasenapi.

‘‘Aho vata mayaṃ…pe… labheyya’’nti patthanaṃ vā, ‘‘hiyyo viya…pe… na laddha’’nti anusocanaṃ vā akatvāti yojanā.

‘‘Sannidhiṃ na akaṃsu, bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsū’’ti na-kāraṃ ānetvā yojanā. Evaṃ sabbattha.

Piṇḍapātaṃ vā ahīḷentena dāyakaṃ vā ahīḷentena paribhuñjitabboti yojanā. Sa pattapāṇīti so pattahattho. Nāvajāniyāti na avajāniyā. Atimaññatīti atikkamitvā maññati, avajānātīti attho.

‘‘Tīhi pariññāhi pariññāte’’ti vatvā tāhi kabaḷīkārāhārassa parijānanavidhiṃ dassento ‘‘katha’’ntiādimāha. Tattha savatthukavasenāti sasambhāravasena, sabhāvato pana rūpāharaṇaṃ ojamattaṃ hoti. Idañhi kabaḷīkārāhārassa lakkhaṇaṃ. Kāmaṃ rasārammaṇaṃ jivhāpasāde paṭihaññati, tena pana avinābhāvato sampattavisayagāhitāya ca jivhāpasādassa ‘‘ojaṭṭhamakarūpaṃ kattha paṭihaññatī’’ti vuttaṃ. Tassāti jivhāpasādassa . Ime dhammāti ime yathāvuttabhūtupādāyadhammā. Tanti rūpakhandhaṃ. Pariggaṇhatoti pariggaṇhantassa. Uppannā phassapañcamakā dhammāti sabbepi ye yathāniddhāritā, tehi sahappavattāva sabbepi ime. Sarasalakkhaṇatoti attano kiccato lakkhaṇato ca. Tesaṃ nāmarūpabhāvena vavatthapitānaṃ pañcannaṃ khandhānaṃ paccayo viññāṇaṃ. ‘‘Tassa saṅkhārā tesaṃ avijjā’’ti evaṃ uddhaṃ ārohanavasena paccayaṃ. Adhoorohanavasena pana saḷāyatanādike pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. Saḷāyatanādayopi hi rūpārūpadhammānaṃ yathārahaṃ paccayabhāvena vavatthapetabbāti. Yāthāvato diṭṭhattāti ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo, idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti ca yathābhūtaṃ diṭṭhattā. Aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsaṃ sattannaṃ anupassanānaṃ vasena. Soti kabaḷīkārāhāro. Tilakkhaṇa…pe… saṅkhātāyāti aniccatādīnaṃ tiṇṇaṃ lakkhaṇānaṃ paṭivijjhanavasena lakkhaṇavantasammasanavasena ca pavattañāṇasaṅkhātāya. Pariññāto hoti anavasesato nāmarūpassa ñātattā tappariyāpannattā ca āhārassa. Tenāha ‘‘tasmiṃ yevā’’tiādi. Chandarāgāvakaḍḍhanenāti chandarāgassa pajahanena.


我来帮您将这段巴利文直译成简体中文：
因为应以无贪著迷恋等性而受用，因此说"无悭吝"等。"内在有我"的见称为我执，与此相应的愚痴为我受用食物。"也以念正知"即如"在食饮嚼尝时成为正知作者"此处所说的念正知。
"啊愿我们...得到"的希求，或"如昨日...不得"的追悔，不作如是结合。
"不作储藏，不埋在地下，不以火焚烧"，取"不"字而结合。如是一切处。
应以不轻视钵食或不轻视施者而受用，如是结合。"彼持钵者"即彼手持钵者。"不应轻视"即不应轻视。"轻蔑"即超越思量，意为轻视。
说"以三遍知遍知"后，为显示以彼等遍知段食的方法而说"如何"等。此中"以有事"即以有资具，但从自性来说运送色的只是食素。因为这是段食的相。虽然味所缘冲击舌净色，但因与彼不相离及因舌净色取已达境界而说"八事色在何处冲击"。"彼"即舌净色。"此等法"即此等如所说的所造诸法。"彼"即色蕴。"遍知者"即遍知时。"所生触为第五法"即一切如所确定者，与彼等俱行的一切此等。"从自相"即从自己的作用和相。对彼等已确立为名色的五蕴，识是其缘。"彼等的行，彼等的无明"如是以向上升起方式的缘。但以向下降起方式寻求六处等而见顺逆缘起。因为六处等也应以缘性确立色无色诸法。"因如实见"即因如实见到"此是色，此量是色，不过于此，此是名，此量是名，不过于此"。依无常随观、苦随观、无我随观、厌离随观、离贪随观、灭随观、定弃随观等七随观。"彼"即段食。"称为三相等"即称为通达无常等三相及以审察相者的智。因名色已无余遍知，且因食属于彼，而成遍知。因此说"即于彼"等。"以拔除欲贪"即以断欲贪。


Pañca kāmaguṇā kāraṇabhūtā etassa atthīti pañcakāmaguṇiko. Tenāha ‘‘pañcakāmaguṇasambhavo’’ti. Ekissā taṇhāya pariññā ekapariññā. Sabbassa pañcakāmaguṇikassa rāgassa pariññā, sabbapariññā. Tadubhayassapi mūlabhūtassa āhārassa pariññā mūlapariññā. Idāni imā tissopi pariññāyo vibhāgena dassetuṃ ‘‘yo bhikkhū’’tiādi āraddhaṃ. Jivhādvāre ekarasataṇhaṃ parijānātīti jivhāya rasaṃ sāyitvā iti paṭisañcikkhati ‘‘yo yamettha raso, so vatthukāmavasena ojaṭṭhamakarūpaṃ hoti jivhāyatanaṃ pasādo. So kiṃ nissito? Catumahābhūtanissito. Taṃsahajāto vaṇṇo gandho raso ojā jīvitindriyanti ime dhammā rūpakkhandho nāma. Yo tasmiṃ rase assādo, ayaṃ rasataṇhā. Taṃsahagatā phassādayo dhammā cattāro arūpakkhandhā’’tiādivasena. Sabbaṃ aṭṭhakathāyaṃ āgatavasena veditabbaṃ. Tenāha ‘‘tena pañcakāmaguṇiko rāgo pariññātova hotī’’ti. Tattha tenāti yo bhikkhu jivhādvāre rasataṇhaṃ parijānāti, tena. Kathaṃ pana ekasmiṃ dvāre taṇhaṃ parijānato pañcasu dvāresu rāgo pariññāto hotīti āha ‘‘kasmā’’tiādi. Tassāyevāti taṇhāya eva taṇhāsāmaññato ekattanayavasena vuttaṃ. Tatthāti pañcasu dvāresu. Uppajjanatoti rūparāgādibhāvena uppajjanato. Lobho eva hi taṇhāyanaṭṭhena ‘‘taṇhā’’tipi, rajjanaṭṭhena ‘‘rāgo’’tipi vuccati. Tenāha ‘‘sāyeva hī’’tiādi. Idāni vuttamevatthaṃ ‘‘yathā’’tiādinā upamāya sampiṇḍeti. Pañcamagge hanatoti pañcasu maggesu sañcarittaṃ karontena maggagāmino hananto ‘‘magge hanato’’ti vutto.

Sabyañjane piṇḍapātasaññite bhattasamūhe manuññe rūpe rūpasaddādayo labbhanti, tattha pañcakāmaguṇarāgassa sambhavaṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Satisampajaññena pariggahetvāti sabbabhāgiyena kammaṭṭhānaparipālakena pariggahetvā. Nicchandarāgaparibhogenāti maggādhigamasiddhena nicchandarāgaparibhogena paribhutte. Soti kāmaguṇiko rāgo.

Tasmiṃ satīti kabaḷīkārāhāre sati. Tassāti pañcakāmaguṇikarāgassa. Uppattitoti uppajjanato. Na hi āhārālābhena jighacchādubbalyaparetassa kāmaparibhogicchā sambhavati. Upanijjhānacittanti rāgavasena aññamaññaṃ olokanacittaṃ.

Natthi taṃ saṃyojananti pañcavidhampi uddhambhāgiyasaṃyojanaṃ sandhāya vuttaṃ. Tenāha ‘‘tena rāgena…pe… natthī’’ti. Tenāti kāmarāgena. Ettakenāti yathāvuttāya desanāya. Kathetuṃ vaṭṭatīti imaṃ paṭhamāhārakathaṃ kathentena dhammakathikena.

Paṭhamāhāravaṇṇanā niṭṭhitā.

Dutiyāhāravaṇṇanā

Dutiyeti dutiye āhāre. Uddālitacammāti uppāṭitacammā, sabbaso apanītacammāti attho. Na sakkoti dubbalabhāvato, tathā hi itthī ‘‘abalā’’ti vuccati. Silākuṭṭādīnanti ādi-saddena iṭṭhakakuṭṭamattikākuṭṭādīnaṃ saṅgaho. Uṇṇanābhīti makkaṭakaṃ. Sarabūti gharagoḷikā . Uccāliṅgapāṇakā nāma lomasā pāṇakā. Ākāsanissitāti ākāsacārino. Luñcitvāti uppāṭetvā.

Tisso pariññāti heṭṭhā vuttā ñātapariññādayo tisso pariññā. Tammūlakattāti phassamūlakattā. Desanā yāva arahattā kathitā sabbaso vedanāsu pariññātāsu kilesānaṃ lesassapi abhāvato.

Dutiyāhāravaṇṇanā niṭṭhitā.


我来帮您将这段巴利文直译成简体中文：
有五欲功德为因者为五欲功德的。因此说"五欲功德生"。一种渴爱的遍知为一遍知。一切五欲功德贪的遍知,为一切遍知。彼二者的根本食的遍知为根本遍知。现在为以分别显示此三遍知而开始"若比丘"等。遍知舌门中一种味爱即舌尝味后如是思惟:"此中任何味,它依事欲而成为八事色即舌处净色。它依何?依四大种。与彼俱生的色、香、味、食素、命根等法名为色蕴。于彼味中的欲求,此为味爱。与彼相应的触等法为四无色蕴"等。一切应依注释书所来的方式而知。因此说"由彼即遍知五欲功德贪"。此中"由彼"即由遍知舌门中味爱的比丘。如何在一门遍知渴爱时而遍知五门中的贪,为此说"为何"等。"即彼"即即渴爱,从渴爱的共性依一性方式而说。"于彼"即于五门。"生起"即以色贪等性生起。因为贪以渴爱义说为"渴爱",以染著义说为"贪"。因此说"因为即彼"等。现在以"如"等譬喻总摄所说义。"杀于五道"即在五道中行媒介而杀行道者说为"杀于道"。
在称为带调味料的钵食聚集中得可意色声等,为显示于此五欲功德贪的生起而说"如何"等。"以念正知摄取"即以一切分的护持业处而摄取。"以离欲贪受用"即以道证成就的离欲贪受用而受用。"彼"即欲功德贪。
"彼存在时"即段食存在时。"彼"即五欲功德贪。"生起"即生起。因为无食物而被饥饿衰弱所缠者不生起欲受用欲。"观察心"即以贪方式互相观看的心。
"无彼结"是关于五种上分结而说。因此说"由彼贪...无"。"由彼"即由欲贪。"以此"即以如所说的开示。"应说"即此第一食论应由法师说。
第一食品注释终。
第二食品注释
"第二"即第二食。"皮被剥"即皮被拔除,意为皮完全被去除。"不能"因为衰弱性,如是女人说为"无力"。"石墙等"等字摄取砖墙土墙等。"蜘蛛"即蜘蛛。"壁虎"即家蜥蜴。"乌察令伽虫"名为多毛虫。"依止虚空"即行于虚空。"拔"即拔除。
"三遍知"即前说的知遍知等三遍知。"以彼为根"即以触为根。开示说至阿罗汉果因完全遍知诸受而无丝毫烦恼。
第二食品注释终。


Tatiyāhāravaṇṇanā

Aṅgārakāsunti aṅgārarāsiṃ. Phuṇantīti attano upari sayameva ākirantīti attho. Tenāha ‘‘narā rudantā paridaḍḍhagattā’’ti. Narāti purisāti attho, na manussā. Bhayañhi maṃ vindatīti bhayassa vasena karonto bhayaṃ labhati nāma. Santaramānovāti suṭṭhu taramāno eva hutvā. Porisaṃ vuccati purisappamāṇaṃ, tasmā atirekaporisā purisappamāṇato adhikā. Tenāha ‘‘pañcaratanappamāṇā’’ti. Assāti kāsuyā. Tadabhāveti tesaṃ jālādhūmānaṃ abhāve. Ārakāvassāti ārakā eva assa.

Aṅgārakāsu viya tebhūmakavaṭṭaṃ ekādasannaṃ aggīnaṃ vasena mahāpariḷāhato. Jivi…pe… puthujjano tehi aggīhi dahitabbato. Dve bala…pe… kammaṃ anicchantasseva tassa vaṭṭadukkhe pātanato. Āyūhanūpakaḍḍhanānaṃ kālabhedo na cintetabbo ekantabhāvino phalassa nipphāditattāti āha ‘‘kammaṃ hī’’tiādi.

Phasse vuttanayenevāti tattha ‘‘phasso saṅkhārakkhandho’’ti vuttaṃ, idha ‘‘manosañcetanā saṅkhārakkhandho’’ti vattabbaṃ. Sesaṃ vuttanayamevāti. ‘‘Taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo’’ti vacanato manosañcetanāya taṇhā mūlakāraṇanti āha ‘‘taṇhāmūlakattā manosañcetanāyā’’ti. Tenāha ‘‘na hī’’tiādi. Keci pana yasmā manosañcetanāya phalabhūtaṃ vedanaṃ paṭicca taṇhā uppajjati, tasmā evaṃ vuttanti vadanti.

Tatiyāhāravaṇṇanā niṭṭhitā.

Catutthāhāravaṇṇanā

Aniṭṭhapāpanavasena taṃsamaṅgīpuggalaṃ āgacchatīti āgu, pāpaṃ, taṃ carati sīlenāti āgucārī. Tenāha ‘‘pāpacāri’’nti.

Rājā viya kammaṃ paramissarabhāvato. Āgucārī puriso viya…pe… puthujjano dukkhavatthubhāvato. Ādinnappahāravaṇāni tīṇi sattisatāni viya puthujjanassa āturamānamahādukkhapatiṭṭhaṃ paṭisandhiviññāṇaṃ. Tenāha satti…pe… dukkhanti.

Tammūlakattāti paṭisandhiviññāṇamūlakattā ito paraṃ pavattanāmarūpassa.

Catutthāhāravaṇṇanā niṭṭhitā.

Puttamaṃsūpamasuttavaṇṇanā niṭṭhitā.

4. Atthirāgasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
第三食品注释
"炭火坑"即炭堆。"散布"即自己在上面散布,意为如是。因此说"人们身被烧而哭泣"。"人"意为男子,非人类。"恐惧来到我"即依恐惧而作而得名为恐惧。"急速"即成为很快速。"人量"说为人的度量,因此"超过人量"为超过人的度量。因此说"五肘量"。"彼"即坑。"彼等不存在时"即彼等火焰烟不存在时。"远离彼"即远离彼。
如炭火坑的三地轮回因十一火而有大热恼。凡夫由彼等火所烧。二力等工作因为不愿而堕入轮回苦。不应思惟积集、牵引的时间差别,因为必定之果已成就,因此说"因为业"等。
"如触所说方式"即于彼说"触为行蕴",此处应说"意思为行蕴"。其余如所说方式。因说"缘渴爱有取,缘取有有",意思以渴爱为根本因,因此说"因意思以渴爱为根"。因此说"因为不"等。但有人说因为依意思的果受生起渴爱,因此如是说。
第三食品注释终。
第四食品注释
以不可意达到方式来到具彼者为恶,即恶,以此为行为者为行恶者。因此说"行恶者"。
如王是业因为是最上主。如行恶人的凡夫因为是苦事。如已取打击伤的三百矛是凡夫的病苦大苦住立的结生识。因此说矛等苦。
"以彼为根"即以结生识为根本因而此后转起名色。
第四食品注释终。
子肉譬喻经注释终。
4. 有贪经注释;

64. Catutthe soti lobho. Rañjanavasenāti raṅgajātaṃ viya tassa cittassa anurañjanavasena. Nandanavasenāti sappītikatāya ārammaṇassa abhinandanavasena. Taṇhāyanavasenāti visayakattukāmatāya vasena. Eko eva hi lobho pavattiākāravasena tathā vutto. Patiṭṭhitanti laddhasabhāvaṃ. Tatthāti vaṭṭe. Āhāreti keci. Viññāṇanti abhisaṅkhāraviññāṇaṃ. Viruḷhanti phalanibbattiyā viruḷhippattaṃ. Tenāha ‘‘kammaṃ javāpetvā’’tiādi. Tattha javāpetvāti phalaṃ gāhāpetvā. Abhisaṅkhāraviññāṇañhi attanā sahajātānaṃ sahajātādipaccayehi ceva āhārapaccayena ca paccayo hutvā tassa attano phaluppādane sāmatthiyattā viruḷhippattaṃ. Tenāha ‘‘kammaṃ santāne laddhabhāvaṃ viruḷhippattañcassa hotī’’ti. Vaṭṭakathā esāti katvā ‘‘yatthāti tebhūmakavaṭṭe bhumma’’nti vuttaṃ. Sabbatthāti sabbesu. Purimapade etaṃ bhummanti ‘‘yattha tatthā’’ti āgataṃ etaṃ bhummavacanaṃ purimasmiṃ purimasmiṃ pade visayabhūte. Tañhi ārabbha etaṃ ‘‘yattha tatthā’’ti bhummavacanaṃ vuttaṃ. Imasmiṃ vipākavaṭṭeti paccuppanne vipākavaṭṭe. Āyatiṃ vaṭṭahetuke saṅkhāre sandhāya vuttaṃ ‘‘yattha atthi āyatiṃ punabbhavābhinibbattī’’ti vacanato . Punabbhavābhinibbattīti ca paṭisandhi adhippetāti vuttaṃ ‘‘yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇa’’nti. Jātīti cettha mātukucchito nikkhamanaṃ adhippetaṃ. Yasmiṃ ṭhāneti yasmiṃ kāraṇe sati.

Kāraṇañcettha saṅkhārā veditabbā. Te hi āyatiṃ punabbhavābhinibbattiyā hetū, taṇhāavijjāyo, kālagatiādayo ca kammassa sambhārā. Keci pana kilesavaṭṭakammagatikālā cāti adhippāyena ‘‘kālagatiādayo ca kammassa sambhārā’’ti vadanti. Taṃtaṃbhavapatthanāya tathā tathā gato tividho bhavova tebhūmakavaṭṭaṃ. Tenāha ‘‘yatthāti tebhūmakavaṭṭe’’ti. Tathā cāha ‘‘sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpetī’’ti. Rūpanti attabhāvaṃ.

Saṅkhipitvāti tīsu akatvā viññāṇena ekasaṅkhepaṃ katvāti attho. Eko sandhīti eko hetuphalasandhi. Vipākavidhinti saḷāyatanādikaṃ vedanāvasānaṃ vipākavidhiṃ. ‘‘Nāmarūpena saddhi’’nti padaṃ ānetvā sambandho. Nāmarūpenāti vā sahayoge karaṇavacanaṃ. Idha eko sandhīti eko hetuphalasandhi. Āyatibhavassāti āyatiṃ upapattibhavassa. Tena cettha eko sandhi hetuphalasandhi veditabbo.

Khīṇāsavassa aggamaggādhigamanatova pavattakammassa maggena sahāyavekallassa katattā avijjamānaṃ. Sūriyarasmisamanti tato eva vuttanayeneva appatiṭṭhitasūriyarasmisamaṃ. Sāti rasmi. Kāyādayoti kāyadvārādayo. Katakammanti paccayehi katabhāvaṃ upādāya vuttaṃ, na kammalakkhaṇapattato. Tenāha ‘‘kusalākusalaṃ nāma na hotī’’ti. Kiriyamatteti avipākadhammattā kāyikādipayogamatte ṭhatvā. Avipākaṃ hoti tesaṃ avipākadhammattā.

Atthirāgasuttavaṇṇanā niṭṭhitā.

5. Nagarasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
64. 第四中"彼"即贪。"依染著"即如染料般依染著彼心。"依喜爱"即以具喜方式依欢喜所缘。"依渴爱"即依作境界欲。因为同一贪依转起方式如是说。"住立"即得到自性。"于彼"即于轮回。"于食"有人说。"识"即行识。"增长"即达到果生的增长。因此说"使业速行"等。此中"使速行"即使取果。因为行识对俱生等缘及食缘成为同生等诸法的缘,有能力生起自己的果而达到增长。因此说"业在相续中得到且达到增长"。因为这是轮回论而说"于何处即于三地轮回的处格"。"一切处"即一切。"于前词此为处格"即"于何于彼"所来此处格语于前前词中作境界。因为缘彼而说此"于何于彼"的处格语。"于此异熟轮回"即于现在异熟轮回。关于未来轮回因的诸行而说,因说"于何处有未来再有生起"。"再有生起"意指结生而说"于何处有未来再有生起,于彼处有未来生老死"。此中"生"意指从母胎出生。"于何处"即于何因存在时。
此中应知诸行为因。因为彼等是未来再有生起的因、渴爱无明、时时运等为业的资助。但有人以烦恼轮回、业、运、时等的意趣而说"时时运等为业的资助"。以彼彼有的希求而如是如是去的三有即三地轮回。因此说"于何处即于三地轮回"。如是说"有资助的业在诸有中生起色"。"色"即个体。
"摄略"意为不在三中而以识作一摄略。"一系联"即一因果系联。"异熟行相"即以六处等以受为终的异熟行相。取"与名色"词而结合。或"以名色"为伴侣义的具格。此中"一系联"即一因果系联。"未来有"即未来生有。由此此中应知一因果系联。
阿罗汉由证得最上道而转起业与道的伴侣缺乏已作故而不存在。"如日光"即由此如所说方式如无立足日光。"彼"即光。"身等"即身门等。"已作业"依缘已作性而说,不是从得业相。因此说"不名为善不善"。"唯作"因为无异熟法性而住于身等加行。成为无异熟因为彼等为无异熟法性。
有贪经注释终。
5. 城经注释

65. Pañcamasutte ‘‘pubbeva me, bhikkhave, sambodhā’’tiādi heṭṭhā saṃvaṇṇitamevāti avuttameva saṃvaṇṇetuṃ ‘‘nāmarūpe kho satī’’ti āraddho . Tattha dvādasapadike paṭiccasamuppāde imasmiṃ sutte yāni dve padāni aggahitāni, nesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbakāraṇaṃ tāva dassento ‘‘etthā’’tiādimāha. Paccakkhabhūtaṃ paccuppannaṃ bhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgatassa ‘‘dutiya’’nti gahaṇe atīto tatiyo hotīti āha ‘‘avijjāsaṅkhārā hi tatiyo bhavo’’ti. Nanu cettha anāgatassa bhavassa gahaṇaṃ na sambhavati paccuppannabhavavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Apicettha anāgato addhā atthato saṅgahito eva yato ‘‘nāmarūpapaccayā saḷāyatana’’ntiādinā anāgataddhasaṃgāhitā desanā pavattā, catuvokāravasena viññāṇapaccayā nāmanti viseso atthi. Tasmā ‘‘pañcavokāravasenā’’ti vuttaṃ. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Ayaṃ vipassanāti addhāpaccuppannavasena udayabbayaṃ passantassa pavattavipassanā. Na ghaṭīyatīti na samijjhati. Mahā…pe… abhiniviṭṭhoti na ghaṭane kāraṇamāha, heṭṭhā gahitattā pāṭiyekkaṃ sammasanīyaṃ na hotīti adhippāyo.

Adiṭṭhesūti anavabuddhesu. Catusaccassa anubodhena na bhavitabbanti āha ‘‘na sakkā buddhena bhavitu’’nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenāti bhavaupādānataṇhādassanavasena. Diṭṭhāva ‘‘taṃsahagatā’’ti samānayogakkhamattā. Na parabhāgaṃ khaneyya attanā icchitassa gahitattā parabhāge aññassa abhāvato ca. Tenāha ‘‘kassaci natthitāyā’’ti. Paṭinivattesīti paṭisaṃhari. Paṭinivattane pana kāraṇaṃ dassetuṃ ‘‘tadeta’’ntiādi vuttaṃ. Abhinnaṭṭhānanti akhaṇitaṭṭhānaṃ.


我来 助您将这段巴利文直译成简体中文：
65. 第五经中"诸比丘,我在正觉之前"等已在下面注释,为注释未说而开始"当有名色"。此中在十二支缘起中,此经未取二支,想要问答不取彼等的因,首先显示彼等应取的因而说"此中"等。取现见的现在有为第一,其次取未来为"第二",过去成为第三,因此说"无明行是第三有"。然而此中不可能取未来有,因为已显示依现在有的执着?这是真实,但应知因为已取因而果已取,因此如是说。又此中未来世已从义摄取,从此以"缘名色有六处"等方式转起摄取未来世的开示,依四蕴以"缘识有名"有差别。因此说"依五蕴"。"由彼等"即由作所缘的无明行。"此观"即依现在世见生灭者所转起的观。"不联系"即不成就。"大...执着"说不联系的原因,因为已下取而非个别所思惟的意思。
"于未见"即于未了解。因为不应以四谛的了解而说"不能成佛"。"由此"即由大士。"彼等"即无明行。"依有取爱"即依见有取爱。已见"与彼俱"因为相同瑜伽性。不应掘别处因为已取自己所欲且因为别处无他。因此说"因为无任何"。"回返"即收回。为显示回返的因而说"彼此"等。"未掘处"即未挖处。


Paccayatoti hetuto, saṅkhāratoti attho. ‘‘Kimhi nu kho sati jarāmaraṇaṃ hotī’’tiādinā hetuparamparavasena phalaparamparāya kittamānāya, kimhi nu kho sati viññāṇaṃ hotīti ca vicāraṇāya saṅkhāre kho sati viññāṇassa visesato kāraṇabhūto saṅkhāro aggahito, tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha ‘‘nāmarūpe kho sati viññāṇaṃ hotī’’ti. Kiṃ nāma hettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivesassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Tato paṭinivattamānaṃ viññāṇaṃ atītabhavopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇaṃ vipassanāviññāṇampi. Nāmarūpaṃ na atikkamatīti paccayabhūtaṃ ārammaṇabhūtañca nāmarūpaṃ na atikkamati tena vinā avattanato. Tenāha ‘‘nāmarūpato paraṃ na gacchatī’’ti. Viññāṇe nāmarūpassa paccaye honteti paṭisandhiviññāṇe nāmarūpassa paccaye honte. Nāmarūpe viññāṇassa paccaye honteti nāmarūpe paṭisandhiviññāṇassa paccaye honte. Catuvokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā. Dvīsupi aññamaññaṃ paccayesu hontesūti pana pañcavokārabhavavasena. Ettakenāti evaṃ viññāṇanāmarūpānaṃ aññamaññaṃ upatthambhavasena pavattiyā. Jāyetha vā upapajjetha vāti ‘‘satto jāyati upapajjatī’’ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha ‘‘ito hī’’tiādi. Etadevāti ‘‘viññāṇaṃ nāmarūpa’’nti etaṃ dvayameva.

Aparāparacutipaṭisandhīhīti aparāparacutipaṭisandhidīpakehi ‘‘cavati, upapajjatī’’ti dvīhi padehi. Pañca padānīti ‘‘jāyetha vā’’tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti? Saccaṃ, viññāṇanāmarūpānaṃ aparāparuppattidassanatthaṃ evaṃ vuttaṃ. Tenāha ‘‘aparāparacutipaṭisandhīhī’’ti. Ettāvatāti vuttamevatthanti yo ‘‘ettāvatā’’ti padena pubbe vutto, tameva yathāvuttamatthaṃ ‘‘yadida’’ntiādinā niyyātento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakapaccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa paccayabhāvo idappaccayatā paccayākāro, so ca ‘‘avijjāpaccayā saṅkhārā’’tiādinā vutto saṅkhāruppattiyā anulomanato anulomapaccayākāro, tassa vasena.

Āpatoti parikhāgataudakato. Dvārasampattiyā tattha vasantānaṃ pavesananiggamanaphāsutāya upabhogaparibhogavatthusampattiyā sarīracittasukhatāya nagarassa manuññatāti vuttaṃ ‘‘samantā …pe… ramaṇīya’’nti. Pubbe suññabhāvena araññasadisaṃ hutvā ṭhitaṃ janavāsaṃ karonte nagarassa lakkhaṇappattaṃ hotīti vuttaṃ ‘‘taṃ aparena samayena iddhañceva assa phītañcā’’ti.


我来帮您将这段巴利文直译成简体中文：
"从缘"即从因,意为从行。当以"何有时有老死"等方式依因次第而说果次第,以"何有时有识"的思惟,取行有时识的特殊因为行,从彼识回返之名,非从一切缘。因此说"名色有时有识"。此中何名只意指依同生等而为缘,不依业依缘,因为已显示依现在的执着。"从所缘"即从名为无明行的所缘,从名为过去有的所缘。因为无明行属于过去世。从彼回返的识名为过去有也回返。"二者"即结生识与观识。"不超过名色"即不超过作缘及作所缘的名色,因为离彼不转。因此说"不去过名色"。"当识为名色的缘时"即当结生识为名色的缘时。"当名色为识的缘时"即当名色为结生识的缘时。应知依四蕴、五蕴有适当的结合。"当二者互为缘时"即依五蕴有。"以此"即如是识名色互相支持而转起。"生或再生"即"有情生、再生"的施设,因为无离识名色的有情施设的所依之法。因此说"因为从此"等。"此二"即"识名色"此二。
"以后后死结生"即以显示后后死结生的"死、再生"二词。"五词"即"生或"等五词。然而此中第一第三与第四第五义不异耶?是真实,为显示识名色的后后生起而如是说。因此说"以后后死结生"。"以此"即以"以此"词前所说之义,即再以"此即"等交付如所说之义。"依顺缘行相"即依见缘法后见缘生法。因为诸缘法对自己的缘生为此缘性为缘行相,彼由"缘无明有行"等说顺于行生起故为顺缘行相,依彼。
"从壕"即从壕沟之水。由门具足而住于彼者出入安乐,由受用资具具足而身心安乐,城的可意而说"周遍...可爱"。因为先前以空性如阿兰若而住,作人住处时成就城相而说"彼于后时成为繁荣昌盛"。


‘‘Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo ca suparisuddho’’ti vacanato tīhi viratīhi saddhiṃ pubbabhāgamaggopi aṭṭhaṅgikavohāraṃ laddhuṃ arahatīti vuttaṃ ‘‘aṭṭhaṅgikassa vipassanāmaggassā’’ti. Vipassanāya ciṇṇanteti vipassanāya sañcaritatāya tattha tattha tāya vipassanāya tīrite pariyesite. Lokuttaramaggadassananti anumānādivasena lokuttaramaggassa dassanaṃ. Tathā hi nibbānanagarassa dassanaṃ daṭṭhabbaṃ. Diṭṭhakāloti adhigamavasena diṭṭhakālo. Maggaphalavasena uppannā paropaṇṇāsa anavajjadhammā, paccavekkhaṇañāṇaṃ pana tesaṃ vavatthāpakaṃ. Yāpetvāti carāpetvā.

Avattamānakaṭṭhenāti buddhasuññe loke kassaci santāne appavattanatova uppādādivasena vattamānavasena. Tathā hi bhagavā ‘‘anuppannassa maggassa uppādetā, asañjātassa sañjanetā’’tiādikehi thomito. Pubbakehi mahesīhi paṭipanno hi ariyamaggo itarehi antarā kehici avaḷañjitoti vuttaṃ ‘‘avaḷañjanaṭṭhena purāṇamaggo’’ti. Jhānassādenāti jhānasukhena jhānapītiyā. Subhikkhaṃ paṇītadhammāmatatāya tittiāvahaṃ. Pupphitaṃ upasobhitaṃ. Yāva dasasahassacakkavāḷeti vuttaṃ ‘‘ekissā lokadhātuyā’’ti paricchinnabuddhakhettattā. Tassa atthitāya hi paricchedo atthi. Etasmiṃ antareti etasmiṃ okāse.

Nagarasuttavaṇṇanā niṭṭhitā.

6. Sammasasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
因为说"但在此之前他的身业、语业、命已极清净"而三离俱前分道也应得八支名称,因此说"八支观道"。"在观完成时"即在观行经历时,于彼彼由彼观抉择、寻求。"出世间道的见"即由推度等方式见出世间道。如是应见涅槃城的见。"已见时"即依证得而已见时。依道果生起的五十余无过失法,而省察智为彼等的确定。"令行"即令运行。
"以不转义"即在无佛的世间由于不在任何相续转起,而以生起等方式转起。如是世尊以"未生道的令生者,未生起的令生起者"等赞叹。因为圣道由前诸牟尼所行,而其他中间者不能行,因此说"以不行义为古道"。"以禅乐"即以禅乐、禅喜。丰足因殊胜法甘露性而带来满足。开花即庄严。说"一世界"是因为限于"乃至十千轮围"。因为由彼存在而有限定。"在此间"即在此处。
城经注释终。
6. 思惟经注释

66. Chaṭṭhe assāti bhagavato. Saṇhasukhumadhammaparidīpanato sukhumā. Tīhi lakkhaṇehi aṅkiyattā tilakkhaṇāhatā, aniccādilakkhaṇaparidīpinīti attho. Ariyadhammādhigamassa upanissayabhūtena hetunā sahetukā. Tihetukapaṭisandhipaññāya pāṭihāriyapaññāya ca atthitāya paññavanto na kevalaṃ ajjhattikaaṅgasampattiyeva, bāhiraṅgasampattipi nesamatthīti dassetuṃ ‘‘siniddhānī’’tiādi vuttaṃ. Abbhantaranti ajjhattaṃ. Paccayasammasananti paccayuppannānaṃ paccayavīmaṃsaṃ.

Ārambhānurūpā anusandhi yathānusandhi. Na gatāti na sampattā. Asambhinnapadanti avomissakapadaṃ, aññattha evaṃ anāgataṃ vākyanti attho. Tenāha ‘‘aññattha hi evaṃ vuttaṃ nāma natthī’’ti. Evanti ‘‘tenahānandā’’ti ekavacanaṃ, ‘‘suṇātha manasi karothā’’ti bahuvacanaṃ katvā vuttaṃ nāma natthīti attho. Keci pana ‘‘tenahānandā’’ti idhāpi bahuvacanameva katvā paṭhanti ‘‘sādhu anuruddhā’’tiādīsu viya. Upadhīti adhippetaṃ upadhīyati ettha dukkhanti. Uppajjati uppādakkhaṇaṃ udayaṃ paṭilabhati ‘‘pākaṭabhāvo ṭhitiko, attalābho udayo’’ti. Nivisati nivesaṃ okāsaṃ paṭilabhati. Ekavārameva hi uppannamattassa dhammassa dubbalattena okāse viya patiṭṭhahanaṃ natthi, punappunaṃ ārammaṇe pavattamānaṃ niviṭṭhaṃ patiṭṭhitaṃ nāma hoti. Tenāha ‘‘nivisatīti punappunaṃ pavattivasena patiṭṭhahatī’’ti.

Piyasabhāvanti piyāyitabbajātikaṃ. Madhurasabhāvanti iṭṭhajātikaṃ. Abhiniviṭṭhāti taṇhābhinivesena otiṇṇā. Sampattiyanti bhavasampattiyaṃ. Nimittaggahaṇānusārenāti paṭibimbaggahaṇānusārena. Kaṇṇassa chiddapadesaṃ rajatanāḷikaṃ viya, kaṇṇabaddhaṃ pana pāmaṅgasuttaṃ viya. Tuṅgā uccā dīghā nāsikā tuṅganāsā. Evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho. Tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā. Evaṃ laddhavohārā sattā attano ghānanti yojanā vaṇṇasaṇṭhānato rattakambalapaṭalaṃ viya. Samphassato mudusiniddhaṃ kiccato siniddhamadhurarasadaṃ. Sālalaṭṭhinti sālakkhandhaṃ.

Addasaṃsūti passiṃsu. Evaṃ vuttanti ‘‘kaṃse’’ti evaṃ vuttaṃ adhiṭṭhānavohārena.

Sampattinti vaṇṇādiguṇaṃ. Ādīnavanti maraṇaggatato.

Sattupānīyenāti sattuṃ pakkhipitvā ālolitapānīyena. Cattāri pānāni viya cattāro maggā taṇhāpipāsāvūpasamanato.

Sammasasuttavaṇṇanā niṭṭhitā.

7. Naḷakalāpīsuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
66. 第六中"彼"即世尊。因显示细微法而细微。因以三相标记故被三相击,意为显示无常等相。以圣法证得的近依为因故有因。因有三因结生慧及神变慧的存在而有慧,不仅内分具足,为显示他们也有外分具足而说"润泽"等。"内"即内在。"缘思惟"即缘生法的缘考察。
随开始的随顺为如随顺。"不去"即不到达。"不混杂词"即不杂乱词,意为在他处如是未来语。因此说"因为在他处无如是说"。"如是"即说"因此阿难"为单数,"听闻作意"为复数而无如是说。但有人如"善哉阿努卢陀"等,此处也读"因此阿难"为复数。"依"意指于此置苦。"生"即得生起刹那生起,"明显性为住,得自己为生起"。"进入"即得进入处所。因为只一次生起的法由弱故无如在处所的住立,数数于所缘转起名为进入、住立。因此说"进入即依数数转起方式住立"。
"可爱性"即应被爱的种类。"甜美性"即可意的种类。"执著"即以渴爱执著而陷入。"于圆满"即于有圆满。"随执取相"即随执取影像。如耳孔处的银管,但如耳饰线。"高鼻"即高长鼻。如是得名自己的鼻。或读"得名"。彼时高鼻者为高鼻。如是得名有情的自己的鼻的结合。如从色相的红毯。从触柔软润泽,从作用给予润泽甜美味。"娑罗树干"即娑罗树干。
"见"即看见。"如是说"即如是说"于铜器"依处所施设。
"圆满"即色等德。"过患"即趋向死。
"以粥水"即放入粥而搅动的水。如四饮料,四道因寂止渴爱渴。
思惟经注释终。
7. 芦束经注释

67. Sattame kasmā pucchatīti mahākoṭṭhikatthero sayaṃ tattha nikkaṅkho samāno kasmā pucchatīti adhippāyo. Ajjhāsayajānanatthanti idampi tassa mahāsāvakassa paracittajānanena appāṭihīraṃ siyā, tena taṃ aparitussanto ‘‘apicā’’tiādimāha. Tattha dve aggasāvakāti sīlādiguṇehi uttamasāvakāti attho, na hi mahākoṭṭhikatthero aggasāvakalakkhaṇappatto, atha kho mahāsāvakalakkhaṇappatto. Idāneva kho mayantiādi heṭṭhā paccayuppannaṃ anāloḷentena dassetvā desanā āhaṭā, na aññamaññapaccayatāvasena, idha pana yenādhippāyena taṃ āloḷetvā nivattetvā kathitaṃ mahātherena, tamevassa adhippāyaṃ teneva pakāsetukāmo mahākoṭṭhikatthero āha ‘‘idāneva kho maya’’ntiādi. Tenāha ‘‘idaṃ thero’’tiādi.

Ettake ṭhāneti ‘‘kiṃ nu kho āvuso’’tiādinā paṭhamārambhato paṭṭhāya yāva ‘‘nirodho hotī’’ti padaṃ, ettake ṭhāne. Avijjāsaṅkhāre aggahetvā ‘‘nāmarūpapaccayā viññāṇa’’nti desanāya pavattattā ‘‘paccayuppannapañcavokārabhavavasena desanā kathitā’’ti vuttaṃ. ‘‘Phale gahite kāraṇaṃ gahitamevā’’ti viññāṇe gahite saṅkhārā, tesañca kāraṇabhūtā avijjā gahitā eva hotīti vuttaṃ ‘‘heṭṭhā vissajjitesu dvādasasu padesū’’ti. Ekekasminti ekekasmiṃ pade. Tiṇṇaṃ tiṇṇaṃ vasenāti ‘‘nirodhāya dhammaṃ desesi, nirodhāya paṭipanno hoti, nirodhā anupādāvinimutto hotī’’ti evamāgatānaṃ tiṇṇaṃ tiṇṇaṃ vārānaṃ vasena. ‘‘Aṭṭhārasahi vatthūhī’’tiādīsu (mahāva. 468) viya idha vatthusaddo kāraṇapariyāyoti āha ‘‘chattiṃsāya kāraṇehī’’ti. Paṭhamo anumodanāvidhi. Dhammakathikaguṇoti vipassanāvisayo abhedopacārena vutto. Sesadvayesupi eseva nayo. Dutiyo anumodanā, tatiyaṃ anumodananti abhidheyyānurūpaṃ vattabbaṃ. Desanāsampatti kathitā ‘‘nibbidāya…pe… dhammaṃ desetī’’ti vuttattā. Sekkhabhūmi kathitā ‘‘nibbidāya…pe… paṭipanno hotī’’ti vuttattā. Asekkhabhūmi kathitā ‘‘nibbidā …pe… anupādāvimutto hotī’’ti vuttattā.

Naḷakalāpīsuttavaṇṇanā niṭṭhitā.

8. Kosambisuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
67. 第七中"为何问"意为大拘絺罗长老自己于彼无疑而为何问。"为知意乐"此也对那大声闻的他心智无神变,因此不满足于彼而说"又"等。此中"二上首声闻"意为以戒等德最上声闻,因为大拘絺罗长老非得上首声闻相,而是得大声闻相。"现在我们"等在下面不扰动缘生而说教,非由互为缘性,但此中大长老以何意趣扰动回返而说,大拘絺罗长老欲以彼显示彼意趣而说"现在我们"等。因此说"此长老"等。
"于如是处"即从"友,云何"等最初开始乃至"有灭"之句,于如是处。因为不取无明行而以"缘名色有识"方式转起教说,故说"依缘生五蕴有而说教说"。"取果时因已取"即取识时行,及彼等因的无明已取。因此说"于下面已答十二处"。"于一一"即于一一句。"依三三"即依"说灭法,行灭道,从灭无取解脱"如是而来的三三次第。如"以十八事"等中,此处事字为因的同义语,因此说"以三十六因"。第一随喜方式。"说法者德"以无差别假说说观的境界。于其余二者也是此理。应依所诠随顺说第二随喜、第三随喜。说教圆满因说"为厌离...说法"。说有学地因说"为厌离...行道"。说无学地因说"从厌离...无取解脱"。
芦束经注释终。
8. 憍赏弥经注释

68. Aṭṭhame parassa saddahitvāti parassa vacanaṃ saddahitvā. Tenāha ‘‘yaṃ esa bhaṇati, taṃ bhūtanti gaṇhātī’’ti. Parapattiyo hi eso paraneyyabuddhiko. Yaṃ kāraṇanti yaṃ attanā cintitavatthu. Ruccatīti ‘‘evametaṃ bhavissati, na aññathā’’ti attano matiyā cintentassa ruccati. Ruciyā gaṇhātīti parapattiyo ahutvā sayameva tathā rocento gaṇhāti. Anussavoti ‘‘anu anu suta’’nti evaṃ cirakālagatāya anussutiyā labbhamānaṃ ‘‘kathamidaṃ siyā, kasmā bhūtameta’’nti anussavena gaṇhāti. Vitakkayatoti ‘‘evametaṃ siyā’’ti parikappentassa. Ekaṃ kāraṇaṃ upaṭṭhātīti yathāparikappitavatthu cittassa upaṭṭhāti. Ākāraparivitakkenāti attanā kappitākārenā taṃ gaṇhāti. Ekā diṭṭhi uppajjatīti ‘‘yathāparikappitaṃ kiñci atthaṃ evametaṃ, nāññathā’’ti abhinivisantassa eko abhiniveso uppajjati. Yāyassāti yāya diṭṭhiyā assa puggalassa. Nijjhāyantassāti paccakkhaṃ viya nirūpetvā cintentassa. Khamatīti tathā gahaṇakkhamo hoti. Tenāha ‘‘so…pe… gaṇhātī’’ti. Etānīti saddhādīni. Tāni hi saddheyyānaṃ vatthūnaṃ gahaṇahetubhāvato ‘‘kāraṇānī’’ti vuttāni. Bhavanirodho nibbānanti navavidhopi bhavo nirujjhati ettha etasmiṃ adhigateti bhavanirodho, nibbānaṃ. Svāyaṃ bhavo pañcakkhandhasaṅgaho tabbinimutto natthīti āha ‘‘pañcakkhandhanirodho nibbāna’’nti. Bhavanirodho nibbānaṃ nāmāti ‘‘nibbānaṃ nāma bhavanirodho’’ti esa pañho sekkhehipi jānitabbo, na asekkheheva. Imaṃ ṭhānanti imaṃ yāthāvakāraṇaṃ.

Suṭṭhu diṭṭhanti ‘‘bhavanirodho nibbāna’’nti mayā suṭṭhu yāthāvato diṭṭhaṃ, bhavassa pīḷanasaṅkhatasantāpavipariṇāmaṭṭhānaṃ, bhavanirodhassa ca nissaraṇavivekāsaṅkhatāmataṭṭhānaṃ yathābhūtaṃ sammappaññāya diṭṭhattā. Anāgāmiphale ṭhito hi anāgāmimagge ṭhito eva nāma uparimaggassa anadhigatattāti vuttaṃ ‘‘anāgāmimagge ṭhitattā’’ti. Nibbānaṃ ārabbha pavattampi therassetaṃ ñāṇaṃ ‘‘nibbānaṃ paccavekkhatī’’ti vuttañāṇaṃ viya na hotīti vuttaṃ ‘‘ekūnavīsatiyā…pe… paccavekkhaṇañāṇa’’nti. Etena etaṃ nibbānapaccavekkhaṇā viya na hoti sappadesabhāvatoti dasseti. Evañca katvā idha udapānanidassanampi samatthitanti daṭṭhabbaṃ. Paccavekkhaṇañāṇenāti avasesakilesānaṃ, nibbānasseva vā paccavekkhaṇañāṇena. Upari arahattaphalasamayoti upari sijjhanato arahattapaṭilābho tathā atthi. ‘‘Yenāhaṃ taṃ pariyesato nibbānaṃ sacchikarissāmī’’ti jānāti.

Kosambisuttavaṇṇanā niṭṭhitā.

9. Upayantisuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
68. 第八中"信他"即信他人的言语。因此说"他所说的,取为真实"。因为此人依赖他人、由他人引导觉悟。"何因"即自己所思考的事。"喜欢"即思考"如此将会是,不会别样"而依自己的意解喜欢。"依喜欢而取"即不依赖他人而自己如是喜欢而取。"传闻"即"一再听闻"如是由长时流传的传闻所得而取"此如何会是,为何是真"。"思维时"即推测"如此会是"。"一因现起"即如所推测事现于心。"以行相思维"即以自己所设想的行相而取。"一见生起"即对"如所推测的某义如此,非别样"执著者生一执著。"由何者"即由何见此人。"思惟时"即如现见般观察思考时。"适合"即如是取适合。因此说"他...取"。"此等"即信等。因为彼等为取应信事的因而说"因"。"有灭涅槃"即于此中此证得时九种有灭故为有灭,即涅槃。此有摄于五蕴,无离彼故说"五蕴灭为涅槃"。"有灭名为涅槃"此问有学也应知,不仅无学。"此处"即此真实因。
"善见"即我善真实见"有灭为涅槃",因为以正慧如实见有的压迫、有为、热恼、变异性,及有灭的出离、远离、无为、不死性。因为住于阿那含果即名住于阿那含道,因未证上道而说"因住阿那含道"。因为长老此智虽缘涅槃转起但不如"观涅槃"所说智而说"十九...省察智"。由此显示此不如涅槃省察因有局部性。如是应知此中井的譬喻也成立。"以省察智"即以余烦恼或涅槃的省察智。"上阿罗汉果时"即上成就故有阿罗汉证得如是。知"由此我寻求将证涅槃"。
憍赏弥经注释终。
9. 靠近经注释;

69. Navame udakavaḍḍhanasamayeti sabbadivasesu mahāsamuddassa anto mahantacandakantamaṇipabbatānaṃ juṇhasamphassena pahatattā jalābhisandanavasena udakassa vaḍḍhanasamaye. Upari gacchantoti pakatiyā udakassa tiṭṭhaṭṭhānassa tato upari gacchantoti attho. Upari yāpetīti udakaṃ tattha uparūpari vaḍḍheti. Tathābhūto ca taṃ brūhento pūrentoti vuccatīti āha ‘‘vaḍḍheti pūretīti attho’’ti. Yasmā paccayadhammā attano phalasamavāyapaccaye honte tassa upari ṭhito viya hoti tassa attano vase vattāpanato, tasmā vuttaṃ ‘‘avijjā upari gacchantī’’ti. Paccayabhāvena hi sā tathā vuccati. Tenāha ‘‘saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī’’ti. Apagacchanto yāyanto. Tenāha ‘‘osaranto’’ti, avaḍḍhanto parihīyamānoti attho.

Upayantisuttavaṇṇanā niṭṭhitā.

10. Susimasuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
69. 第九中"水增长时"即一切日中大海内因大月光宝石山被月光触击故,依水流注方式水增长时。"往上行"意为从水平常住处往上行。"令上行"即令水在彼处上上增长。如是成为且增长充满而说,因此说"增长充满之意"。因为诸缘法在自己果和合的缘时,如在其上住因令它在自己力转起,因此说"无明往上行"。因为彼以缘性如是说。因此说"能成为诸行的缘"。"离去"即衰退。因此说"下降",意为不增长衰减。
靠近经注释终。
10. 须尸摩经注释

70. Dasame garukatoti garubhāvahetūnaṃ uttamaguṇānaṃ matthakappattiyā anaññasādhāraṇena garukārena garukato. Mānitoti sammāpaṭipattiyā mānito. Tāya hi viññūnaṃ manāpatāti āha ‘‘manena piyāyito’’ti. Catupaccayapūjāya ca pūjitoti idaṃ atthavacanaṃ. Yadatthaṃ saṃgītikārehi ‘‘tena kho pana samayena bhagavā sakkato hotī’’tiādinā imassa suttassa nidānaṃ nikkhittaṃ, tassa atthassa ulliṅgavasena vuttanti daṭṭhabbaṃ. Esa nayo sesapadesupi. Aṃsakūṭatoti uttarāsaṅgena ubho aṃsakūṭe paṭicchādetvā ṭhitā dakkhiṇaaṃsakūṭato, ubhayato vā apanenti. Paricitaganthavasena paṇḍitaparibbājako, yato pacchā visesabhāgī jāto. Vicittanayāya dhammakathāya kathanato ‘‘kaviseṭṭho’’ti āhaṃsu.

Tejussadoti mahātejo. Purebhattakiccādīnaṃ niyatabhāvena niyamamanuyutto. Vipassanālakkhaṇamhīti ñāṇaṃ tattha kathitaṃ. Dhammanti tassaṃ tassaṃ parisāyaṃ therassa asammukhā desitaṃ dhammaṃ. Āharitvā katheti tathā varassa dinnattā.

Kiñcāpi susimo pūraṇādayo viya satthupaṭiñño na hoti, titthiyehi pana ‘‘ayaṃ brāhmaṇapabbajito paññavā vedaṅgakusalo’’ti gaṇācariyaṭṭhāne ṭhapito, tathā cassa sambhāvito. Tena vuttaṃ ‘‘ahaṃ satthāti paṭijānanto’’ti, na sassatadiṭṭhikattā. Tathā hesa bhagavato sammukhā upagantuṃ asakkhi.

Aññāti arahattassa nāmaṃ aññindriyassa ciṇṇante pavattattā. Taṃ pavattinti yaṃ aññabyākaraṇaṃ vuttaṃ, taṃ sutvā. Assa susimassa, paramappamāṇanti uttamakoṭi. Ācariyamuṭṭhīti ācariyassa muṭṭhikatadhammo.

Aṅgasantatāyāti nīvaraṇādīnaṃ paccanīkadhammānaṃ vidūrabhāvena jhānaṅgānaṃ vūpasantatāya. Nibbutasabbadarathapariḷāhatāya hi tesaṃ jhānānaṃ paṇītatarabhāvo. Ārammaṇasantatāyāti rūpapatibhāgavigamena saṇhasukhumādibhāvappattassa ārammaṇassa santabhāvena. Yadaggena hi tesaṃ bhāvanātisayasambhāvitasaṇhasukhumappakārāni ārammaṇāni santāni, tadaggena jhānaṅgānaṃ santatā veditabbā. Ārammaṇasantatāya vā tadārammaṇadhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā. Āruppavimokkhāti arūpajjhānasaññāvimokkhā. Paññāmatteneva vimuttā, na ubhatobhāgavimuttā. Dhammānaṃ ṭhitatā taṃsabhāvatā dhammaṭṭhiti, aniccadukkhānattatā, tattha ñāṇaṃ dhammaṭṭhitiñāṇanti āha ‘‘vipassanāñāṇa’’nti. Evamāhāti ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti evamādi.

Vināpisamādhinti samathalakkhaṇappattaṃ purimasiddhaṃ vināpi samādhinti vipassanāyānikaṃ sandhāya vuttaṃ. Evanti vuttākārena. Na samādhinissando anupubbavihārā viya. Na samādhiānisaṃso lokiyābhiññā viya. Na samādhissa nipphatti sabbabhavaggaṃ viya. Vipassanāya nipphatti maggo vā phalaṃ vāti yojanā.

Rūpādīsu cetesu tiṇṇaṃ lakkhaṇānaṃ parivattanavasena desanā teparivaṭṭadesanā. Anuyogaṃ āropentoti nanu vuttaṃ, susima, idāni arahattādhigamena sabbaso paccayākāraṃ paṭivijjhitvā tattha vigatasammohoti anuyogaṃ karonto. Pākaṭakaraṇatthanti yathā tvaṃ, susima, nijjhānako sukkhavipassako ca hutvā āsavānaṃ khayasammasane suppatiṭṭhito, evametepi bhikkhū, tasmā ‘‘api pana tumhe āyasmanto’’tiādinā na te tayā anuyuñjitabbāti.

Susimasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

8. Samaṇabrāhmaṇavaggo



我来帮您将这段巴利文直译成简体中文：
70. 第十中"被尊重"即因最上功德达到顶峰而以无与伦比的尊重而被尊重。"被尊敬"即以正行而被尊敬。因此为智者所喜爱,故说"以意被爱"。"以四资具供养而被供养"此为义说。应知此为结集者以"尔时世尊被恭敬"等设此经缘起所说义的显示方式而说。于其余句也是此理。"从肩峰"即以上衣覆盖两肩峰而住的右肩峰,或从两边除去。因熟习论典而为智慧游行者,因此后来得殊胜分。因说种种理趣法语而说"最上诗人"。
"具威力"即大威力。由前食事等的确定性而随顺规则。"于观相"即说彼处智。"法"即在彼彼众中长老不在场所说之法。带来说因如是给予许可。
虽然须尸摩不像富兰那等自称为导师,但被外道以"此婆罗门出家者有慧善通吠陀支"而置于群师地位,如是被尊重。因此说"我自称为导师",非因常见论者。如是他能亲近世尊。
"智"即阿罗汉的名称,因智根完成时转起。"彼转起"即闻所说智证之后。"此须尸摩的最上量"即最上极限。"师拳"即阿阇黎的秘法。
"因支寂静"即因远离盖等对治法而禅支寂静。因为彼等禅那更殊胜是因息灭一切苦恼热恼。"因所缘寂静"即因无色似相而成细微等性的所缘寂静性。因为彼等修习胜上所成细微行相的所缘寂静,故应知禅支寂静。或因所缘寂静,应以缘出世间法的省察显示彼所缘法寂静。"无色解脱"即无色禅想解脱。唯以慧解脱,非俱分解脱。诸法住立、彼自性为法住,即无常苦无我,彼处智为法住智,因此说"观智"。"如是说"即说"须尸摩,先有法住智,后有涅槃智"等。
"虽无定"即虽无先成就达止相的定,说关于观行者。"如是"即如所说方式。非如次第住等是定的流出。非如世间神通是定的功德。非如一切有顶是定的成就。观的成就是道或果的结合。
"于色"等中以三相转起方式的教说为三转教说。"加以质问"即作质问:"须尸摩,不是说现在以证阿罗汉而完全通达缘起于彼无惑"。"为显明"即如你须尸摩是无禅干慧者而于漏尽观察善住立,如是此等比丘也是,因此不应被你以"诸大德你们"等质问。
须尸摩经注释终。
大品注释终。
8. 沙门婆罗门品

1. Jarāmaraṇasuttādivaṇṇanā

71-72.Ekekaṃ suttaṃ katvā ekādasa suttāni vuttāni avijjāya vasena desanāya anāgatattā, tathānāgamanañcassā catusaccavasena ekekassa padassa uddhaṭattā. Kāmañca ‘‘āsavasamudayā avijjāsamudayo’’ti attheva aññattha suttapadaṃ, idha pana veneyyajjhāsayavasena tathā na vuttanti daṭṭhabbaṃ.

Jarāmaraṇasuttādivaṇṇanā niṭṭhitā.

Samaṇabrāhmaṇavaggavaṇṇanā niṭṭhitā.

9. Antarapeyyālavaggo

1. Satthusuttādivaṇṇanā

73.Ayaṃsatthā nāmāti ayaṃ ariyamaggassa atthāya sāsati vimuttidhammaṃ anusāsatīti satthā nāma. Adhisīlādivasena tividhāpi sikkhā. Yogoti bhāvanānuyogo. Chandoti niyyānetā kattukamyatākusalacchando. Sabbaṃ bhāvanāya parissayaṃ sahati, sabbaṃ vāssa upakārāvahaṃ sahati vāhetīti sabbasahaṃ. Appaṭivānīti na paṭinivattatīti appaṭivānī. Antarāya sahanaṃ mohanāsanavīriyaṃ ātappati kileseti ātappaṃ. Vidhinā īretabbattā pavattetabbattā vīriyaṃ. Satataṃ pavattiyamānabhāvanānuyogakammaṃ sātaccanti āha ‘‘satatakiriya’’nti. Tādisamevāti yādisī sati vuttā, tādisameva ñāṇaṃ, jarāmaraṇādivasena catusaccapariggāhakaṃ ñāṇanti attho.

Antarapeyyālavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Nidānasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

2. Abhisamayasaṃyuttaṃ

1. Nakhasikhāsuttavaṇṇanā

74.Sukhumāti taruṇā parittā kesaggamattabhāvato. Yathā kesā dīghaso dvaṅgulamattāya sabbasmiṃ kāle etappamāṇāva, na tacchindanaṃ, evaṃ nakhaggāpi kesaggamattāva, na tesaṃ chindanaṃ avaḍḍhanato. Paratoti ‘‘sahassimaṃ satasahassima’’nti vuttaṭṭhāne. Abhisametvāti paṭivijjhitvā, tasmā abhisametāvino paṭividdhasaccassāti attho. Kāmaṃ purimapadaṃ dukkhakkhandhassa atītabhāvaṃ upādāyapi vattuṃ yuttaṃ. Puretaraṃyeva pana vuttabhāvaṃ upādāya vuttanti dassetuṃ ‘‘purimaṃ dukkhakkhandha’’ntiādi vuttaṃ. Purimaṃ nāma pacchimaṃ apekkhitvā. Purimapacchimatā hi taṃ taṃ upādāya vuccatīti idhādhippetaṃ purimaṃ nīharitvā dassetuṃ ‘‘katamaṃ panā’’tiādi vuttaṃ. ‘‘Atītampi parikkhīṇa’’nti idhādhippetaṃ parikkhīṇameva vibhāvetuṃ ‘‘katamaṃ pana parikkhīṇa’’ntiādi vuttaṃ. Sotāpannassa dukkhakkhayo idha coditoti taṃ dassetuṃ ‘‘paṭhamamaggassa abhāvitattā uppajjeyyā’’ti vatvā idāni taṃ sarūpato dassetuṃ puna ‘‘katama’’ntiādi vuttaṃ. Sattasu attabhāvesu yaṃ apāye uppajjeyya aṭṭhamaṃ paṭisandhiṃ ādiṃ katvā yattha katthaci apāyesu cāti yaṃ dukkhaṃ uppajjeyya, taṃ sabbaṃ parikkhīṇanti daṭṭhabbaṃ. Assāti sotāpannassa, yaṃ parimāṇaṃ, tato uddhañca upapātaṃ atthīti adhippāyo. Mahā attho guṇo mahattho, so etassa atthīti mahatthiyo ka-kārassa ya-kāraṃ katvā. Tenāha ‘‘mahato atthassa nipphādako’’ti.

Nakhasikhāsuttavaṇṇanā niṭṭhitā.

2. Pokkharaṇīsuttavaṇṇanā

75.Ubbedhenāti avavedhena adhodisatāya. Tenāha ‘‘gambhīratāyā’’ti.

Pokkharaṇīsuttavaṇṇanā niṭṭhitā.

3. Saṃbhejjaudakasuttādivaṇṇanā

76-

我来帮您将这段巴利文直译成简体中文：
1. 老死经等注释
71-72. 作每一经而说十一经,因无明的方式教说未来,如是它未来是因四谛方式举出每一句。虽然"从漏集有无明集"如是在他处有经句,但此应知因所化意乐方式而如是不说。
老死经等注释终。
沙门婆罗门品注释终。
9. 中间省略品
1. 师经等注释
73. "此名为师"即此为圣道利益而教导,随教导解脱法故名为师。依增上戒等方式三种学。"瑜伽"即修习瑜伽。"欲"即引导的欲作善欲。忍受一切修习的障碍,或忍受一切有益于它,或运载故"一切忍"。"不退"即不退却故不退。忍受障碍、破除愚痴的精进热切烦恼故热切。因应以方法引动、应转起故精进。常常转起修习瑜伽业为恒常,因此说"恒常作"。"如是"即如说念,如是智,意为依老死等方式摄四谛智。
中间省略品注释终。
显扬真义之相应部注释
缘相应注释之显明隐义竟。
2. 现观相应
1. 指甲尖经注释
74. "细微"即年轻、微小因如发端量。如头发长度二指量一切时唯此量,非其剪,如是指尖唯如发端量,不增长故无其剪。"于彼"即于说"千分、十万分"处。"现观"即通达,因此"现观者"意为通达谛者。虽然前句依苦蕴过去性也适宜说。但为显示依先前已说性而说"前苦蕴"等。前即依后而言。因为前后性依彼彼而说,为引出此所意趣前而说"何为"等。为显明此所意趣"已尽的也尽"而说"何为尽"等。此处质问预流者苦尽,为显示彼而说"因初道未修故应生"后,今为从自体显示彼而再说"何"等。应知于七个自体中,从第八结生开始,于任何恶趣中应生的苦,彼一切已尽。"彼"即预流者,有量以上及往生的意思。大利益功德为大利,此有彼故为大利者,以ka音作ya音。因此说"成就大利益者"。
指甲尖经注释终。
2. 莲池经注释
75. "深度"即下深度,下方深度。因此说"深度"。
莲池经注释终。
3. 合流水经等注释
76-

77.Sambhijjaṭṭhāneti sambhijjasamodhānagataṭṭhāne. Samenti sametā honti. Tenāha ‘‘samāgacchantī’’ti. Pāḷiyaṃ vibhattilopena niddesoti tamatthaṃ dassento ‘‘tīṇi vā’’ti āha. Sambhijjati missībhāvaṃ gacchati etthāti sambhejjaṃ, missitaṭṭhānaṃ. Tattha udakaṃ sambhejjaudakaṃ. Tenāha ‘‘sambhinnaṭṭhāne udaka’’nti.

Saṃbhejjaudakasuttādivaṇṇanā niṭṭhitā.

4. Pathavīsuttādivaṇṇanā

78-84.Cakkavāḷabbhantarāyāti cakkavāḷapabbatassa antogadhāya.

Chaṭṭhādīsu vuttanayenevāti idha chaṭṭhasuttādīsu paṭhamasuttādīsu vuttanayenevāti attho veditabbo visesābhāvato.

Pariyosāneti imassa abhisamayasaṃyuttassa osānaṭṭhāne. Aññatitthiyasamaṇabrāhmaṇaparibbājakānanti aññatitthiyānaṃ. Guṇādhigamoti jhānābhiññāsahito guṇādhigamo. Satabhāgampi…pe… na upagacchati saccapaṭivedhassa mahānubhāvattā. Tenāha bhagavā paccakkhasabbadhammo ‘‘evaṃ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo evaṃ mahābhiñño’’ti.

Pathavīsuttādivaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Abhisamayasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

3. Dhātusaṃyuttaṃ

1. Nānattavaggo

1. Dhātunānattasuttavaṇṇanā

85.Paṭhamanti imasmiṃ nidānavagge saṃyuttānaṃ paṭhamaṃ saṃgītattā. Nissattaṭṭhasuññataṭṭhasaṅkhātenāti dhammamattatāya nissattatāsaṅkhātena niccasubhasukhaattasuññatatthasaṅkhātena. Sabhāvaṭṭhenāti yathābhūtasabhāvaṭṭhena. Tato eva sabhāvassa dhāraṇaṭṭhena dhātūti laddhanāmānaṃ. Nānāsabhāvo aññamaññavisadisatā dhātunānattaṃ. Cakkhusaṅkhāto pasādo cakkhupasādo. So eva cakkhanaṭṭhena cakkhu, nissattasuññataṭṭhena dhātu cāti cakkhudhātu. Cakkhupasādavatthuṃ adhiṭṭhānaṃ katvā pavattaṃ cakkhupasādavatthukaṃ. Sesapadesupi eseva nayo. Dve sampaṭicchanamanodhātuyo, ekā kiriyā manodhātūti tisso manodhātuyo manodhātu ‘‘mananamattā dhātū’’ti katvā. Vedanādayo…pe… nibbānañca dhammadhātu visesasaññāparihārena sāmaññasaññāya pavattanato. Tathā hete dhammā āyatanadesanāya ‘‘dhammāyatana’’nteva desitā. Na hi nesaṃ rūpāyatanādīnaṃ viya viññāṇehi aññaviññāṇena gahetabbatākāro atthi. Sabbampīti chasattatividhaṃ manoviññāṇaṃ. Kāmāvacarā kāmadhātupariyāpannattā. Avasāne dveti dhammadhātumanoviññāṇadhātuyo. Ayamettha saṅkhepo, vitthāro pana visuddhimagge taṃsaṃvaṇṇanāsu daṭṭhabbo.

Dhātunānattasuttavaṇṇanā niṭṭhitā.

2. Phassanānattasuttavaṇṇanā

86. Jātipasutiārammaṇādibhedena nānābhāvo phasso. Jātipaccayabhedena hi paccayuppannassa bhedo hotiyeva. Dhammaparicchedavasena dhātudesanāyaṃ tisso mananamattā dhātuyova manodhātuyo. Kiriyāmayassa cittuppattivibhāgena paccayuppannassa vasena dhātudesanāyaṃ mananaṭṭhena dhātutāya sāmaññato manodvārāvajjanaṃ ‘‘manodhātū’’ti adhippetanti vuttaṃ ‘‘manosamphasso manodvāre paṭhamajavanasampayutto’’tiādi. Tasmāti yasmā kāmaṃ sampaṭicchanamanodhātuanantaraṃ uppajjamāno santīraṇaviññāṇadhātuyā sampayutto phassopi manosamphasso eva nāma, dubbalattā pana so sabbabhavesu asambhavato ca gahito anavasesato gahaṇaṃ na hotīti manodvāre javanasamphasso hoti, tasmā. Ayamettha atthoti ayaṃ idha adhippāyānugato attho.

Phassanānattasuttavaṇṇanā niṭṭhitā.



我来帮您将这段巴利文直译成简体中文：
77. "于合流处"即于合流会合之处。"和合"即成为和合。因此说"会合"。经中以省略语尾而说明,为显示彼义而说"三或"。于此去往混合性为合流,即混合处。彼处之水为合流水。因此说"混合处之水"。
合流水经等注释终。
4. 地经等注释
78-84. "轮围内"即轮围山所包含的。
"于第六等如说方式"即此中应知第六经等如第一经等所说方式之义,因无差别。
"于终"即于此现观相应的终结处。"诸异教沙门婆罗门游行者"即诸异教者。"功德证得"即伴随禅定神通的功德证得。"百分...不及"因谛通达的大威力。因此具现观一切法的世尊说:"诸比丘,具见之人如是大证得,如是大神通"。
地经等注释终。
显扬真义之相应部注释
现观相应注释之显明隐义竟。
3. 界相应
1. 种种品
1. 界种种经注释
85. "第一"即在此缘品中诸相应的第一,因结集。"以无有情义空义为名"即以法性的无有情性为名,以常乐我净空性为名。"以自性义"即以如实自性义。因此即以持有自性义而得名为界。种种自性为互异性即界种种。名为眼的净色为眼净色。彼即以见义为眼,以无有情空义为界即眼界。以眼净色所依为住处而转起为眼净色所依。于其余句也是此理。二领受意界,一作意界,如是三意界因"唯思量界"。受等...乃至...涅槃为法界,因离特殊想而以普通想转起。如是此等法于处教说中唯说为"法处"。因为它们不像色处等那样有被其他识所取的行相。"一切"即六七十种意识。欲界因摄属欲界。"最后二"即法界意识界。此中这是略说,详说则应见清净道论及其注释。
界种种经注释终。
2. 触种种经注释
86. 触以生、产生、所缘等差别为种种。因为以生的缘差别而有缘生的差别。在依法分别的界教说中,三唯思量界为意界。在依作用心生起分别的缘生的界教说中,以思量义为界性的共通性,意门转向被意趣为"意界",因此说"意触伴随意门初速行"等。"因此"即因为虽然领受意界之后生起的伴随推度识界的触也名为意触,但因软弱及一切有中不生起故所摄,非无余摄,所以是意门速行触,因此。"此中此义"即此中随顺意趣之义。
触种种经注释终。

3. Nophassanānattasuttavaṇṇanā

87.Manosamphassaṃ paṭiccāti manodvāre paṭhamajavanasampayutto phasso manosamphasso, taṃ manosamphassaṃ paṭicca. Manodhātūti āvajjanakiriyamanodhātu. Manoviññāṇadhātu manodhātūti veneyyajjhāsayavasena vuttaṃ. Tenāha ‘‘manodvāre…pe… evamattho daṭṭhabbo’’ti. Tathā hi vakkhati ‘‘sabbāni cetānī’’tiādi.

Nophassanānattasuttavaṇṇanā niṭṭhitā.

4. Vedanānānattasuttavaṇṇanā

88.Sabbāpi tasmiṃ dvāre vedanā vatteyyuṃ cakkhusamphassavedanā upanissayapaccayabhāvitā. Nibbattiphāsukatthanti nibbattiyā upanissayabhāvena pavattiyā dassanasukhatthaṃ. Sampaṭicchanavedanameva gahetuṃ vaṭṭati, tāya gahitāya itarāsaṃ gahaṇaṃ ñāyāgatamevāti. Vuttaṃ porāṇaṭṭhakathāyaṃ. Āvajjanasamphassanti āvajjanamanosamphassaṃ. Anantarūpanissayabhūtaṃ paṭicca paṭhamajavanavasena uppajjatīti yojanā. Ayamadhippāyo upanissayassa adhippetattā.

Vedanānānattasuttavaṇṇanā niṭṭhitā.

5. Dutiyavedanānānattasuttavaṇṇanā

89.Tatiyacatutthesuvuttanayāvāti ‘‘no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātū’’ti evaṃ vuttanayo, catutthe ‘‘cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso’’tiādinā vuttanayo ca. Ekato katvāti ekajjhaṃ katvā desitā. Kasmā pana tesu suttesu evaṃ desanā pavattāti āha ‘‘sabbāni cetānī’’tiādi. Paṭisedho pana tesaṃ vedanānānattādīnaṃ phassanānattādikassa paccayabhāvato tathāuppattiyā asambhavato. Ito paresūti ‘‘no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānatta’’ntiādīsu.

Dutiyavedanānānattasuttavaṇṇanā niṭṭhitā.

6. Bāhiradhātunānattasuttavaṇṇanā

90.Pañca dhātuyo kāmāvacarā rūpasabhāvattā.

Bāhiradhātunānattasuttavaṇṇanā niṭṭhitā.

7. Saññānānattasuttavaṇṇanā

91.Āpāthe patitanti cakkhussa āpāthagataṃ sāṭakaveṭhanādisaññitaṃ bhūtasaṅghātaṃ sammā nissitaṃ. Cakkhudvāre sampaṭicchanādisampayuttasaññānaṃ saṅkappagatikattā, cakkhuviññāṇasampayuttasaññāgahaṇeneva vā gahetabbato ‘‘rūpasaññāti cakkhuviññāṇasampayuttā saññā’’ti vuttaṃ tattha saññāya eva labbhanato. Eteneva hi taṃsampayutto saṅkappoti idampi saṃvaṇṇitanti daṭṭhabbaṃ. Tenāha ‘‘saññāsaṅkappachandā ekajavanavārepi nānājavanavārepi labbhantī’’ti. Javanasampayuttassa vitakkassa chandagatikattā vuttaṃ ‘‘tīhi cittehi sampayutto saṅkappo’’ti. Chandikataṭṭhenāti chandakaraṇaṭṭhena, icchitaṭṭhenāti attho. Anuḍahanaṭṭhenāti pariḍahanaṭṭhena. Sannissayaḍāharasā hi rāgaggiādayo ‘‘rūpe’’ti pana tassa ārammaṇadassanametaṃ. Pariḷāhoti pariḷāhasīsena apekkhaṃ vadati. Tenāha ‘‘pariḷāhe uppanne’’tiādi. ‘‘Pariḷāho’’ti daḷhajjhosānā balavākārappattā vuttāti āha ‘‘pariḷāhapariyesanā pana nānājavanavāreyeva labbhantī’’ti. Tāsaṃ laddhūpanissayabhāvatoti dasseti. Iminā nayenāti ‘‘uppajjati saññānānatta’’nti ettha vuttanayena attho veditabbo. ‘‘Rūpasaññādinānāsabhāvaṃ saññaṃ paṭicca kāmasaṅkappādinānāsabhāvo saṅkappo uppajjatī’’tiādinā nayena veditabbo.

Saññānānattasuttavaṇṇanā niṭṭhitā.

8. Nopariyesanānānattasuttavaṇṇanā

92.Paṭisedhamattameva nānaṃ, sesaṃ heṭṭhā vuttanayamevāti adhippāyo.

Nopariyesanānānattasuttavaṇṇanā niṭṭhitā.

9. Bāhiraphassanānattasuttādivaṇṇanā



我来帮您将这段巴利文直译成简体中文：
3. 非触种种经注释
87. "缘意触"即意门初速行相应触为意触,缘彼意触。"意界"即转向作用意界。"意识界意界"依所化意乐方式而说。因此说"意门...应见如是义"。如是将说"此等一切"等。
非触种种经注释终。
4. 受种种经注释
88. 彼门中一切受都可能转起眼触受,因有依止缘性。"为生起安稳"即为依生起依止性转起见乐。应取领受受,取得彼则取余者也是正理所至。如是古注释中说。"转向触"即转向意触。依无间依止而第一速行方式生起的结合。此是意趣因意趣依止。
受种种经注释终。
5. 第二受种种经注释
89. "第三第四如说方式"即"非缘眼触生起眼界"如是说法,第四中"诸比丘,缘眼界生起眼触"等说法。"合为一"即合而教说。为何于彼等经中如是教说转起,因此说"此等一切"等。但否定彼等受种种等是触种种等的缘,因如是生起不可能。"于此后"即于"非缘寻求种种生起热恼种种"等中。
第二受种种经注释终。
6. 外界种种经注释
90. 五界是欲界,因有色自性。
外界种种经注释终。
7. 想种种经注释
91. "现于境"即正依止于眼境所生的衣裹等想的大种聚。因眼门领受等相应想为寻趣性,或因取眼识相应想即应取,故说"色想即眼识相应想",因于彼得想。应知由此也注释了"彼相应寻"。因此说"想寻欲于一速行或种种速行中得"。因速行相应寻为欲趣性而说"与三心相应寻"。"以欲作性"即以作欲性,意为所欲性。"以烧性"即以遍烧性。因贪火等有依止烧味,"于色"即示彼所缘。"热恼"即依热恼而说希求。因此说"热恼生起"等。说"热恼"即说坚执、得强状态,因此说"热恼寻求唯于种种速行得"。显示彼等已得依止性。"以此方式"即"生起想种种"此中应知如说方式之义。应知"缘色想等种种自性想生起欲寻等种种自性寻"等方式。
想种种经注释终。
8. 非寻求种种经注释
92. 意趣仅有否定的差别,余如前说方式。
非寻求种种经注释终。
9. 外触种种经等注释

93.Vuttappakāreārammaṇeti ‘‘āpāthe patita’’ntiādinā heṭṭhā vuttappakāre rūpārammaṇe. Saññāti rūpasaññāva. Arūpadhammopi samāno yasmiṃ ārammaṇe pavattati, taṃ phusanto viya hotīti vuttaṃ ‘‘ārammaṇaṃ phusamāno’’ti. Taṇhāya vatthubhūtaṃyeva rūpārammaṇaṃ labbhatīti katvā ‘‘rūpalābho’’ti adhippetanti āha ‘‘saha taṇhāya ārammaṇaṃ rūpalābho’’ti. Sabbasaṅgāhikanayoti ekasmiṃyeva ārammaṇe sabbesaṃ saññādīnaṃ dhammānaṃ uppattiyā sabbasaṅgaṇhanavasena dassitanayo. Tenāha ‘‘ekasmiṃyevā’’tiādi. Sabbasaṅgāhikanayoti vā dhuvaparibhogavasena nibaddhārammaṇanti vā āgantukārammaṇanti vā vibhāgaṃ akatvā sabbasaṅgāhikanayo. Aparo nayo. Missakoti āgantukārammaṇe nibaddhārammaṇe ca visayato nibaddhārammaṇena missako. Nibaddhārammaṇe sattānaṃ kileso mando hoti. Tathā hi saññāsaṅkappaphassavedanāva dassitā. Yaṃ kiñci viyāti yaṃ kiñci aññamaññaṃ viya. Khobhetvāti kutūhaluppādanavasena cittaṃ khobhetvā.

Upāsikāti tassa amaccaputtassa bhariyaṃ sandhāyāha. Tasminti āgantukārammaṇe. Lābho nāma ‘‘labbhatī’’ti katvā.

Uruvalliyavāsīti uruvalliyaleṇavāsī, uruvalliyavihāravāsīti vadanti. Pāḷiyāti ‘‘dhātunānattaṃ, bhikkhave, paṭicca uppajjatī’’tiādinayapavattāya imissā suttapāḷiyā. Parivaṭṭetvāti majjhe gahitaphassavedanāpariyosāne ṭhapanavasena pāḷiṃ parivaṭṭetvā. Vuttappakāretiādi parivattetabbākāradassanaṃ. Tattha vuttappakāreti āpāthagatarūpārammaṇe. Avibhūtavāranti avibhūtārammaṇavāraṃ. Ayameva vā pāṭho. Gaṇhanti kathenti. Ekajavanavārepi labbhanti cirataranivesābhāvā. Nānājavanavāreyeva daḷhataranivesatāya.

94.Dasamaṃ uttānameva navame vuttanayattā. Paṭisedhamattameva hettha nānattanti.

Bāhiraphassanānattasuttādivaṇṇanā niṭṭhitā.

Nānattavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Sattadhātusuttavaṇṇanā



我来帮您将这段巴利文直译成简体中文：
93. "如说所缘"即前说"现于境"等的色所缘。"想"即唯色想。虽是无色法,但于所缘转起时,如触彼般,因此说"触所缘"。因认为色所缘成为爱的所依故意趣,因此说"与爱俱所缘为色得"。"摄一切方式"即于一所缘中以摄一切想等法生起方式而示。因此说"唯于一"等。或"摄一切方式"即不作固定受用、非固定所缘等分别的摄一切方式。另一方式。"混合"即于非固定所缘、固定所缘由境与固定所缘混合。于固定所缘有情烦恼弱。如是唯示想、寻、触、受。"任何"即任何相互。"扰动"即依生起好奇而扰动心。
"优婆夷"即说彼大臣子的妻。"于彼"即于非固定所缘。名为"得"因"得到"。
"住优婆离"即住优婆离洞,或说住优婆离寺。"经"即以"诸比丘,缘界种种生起"等方式转起的此经文。"转变"即以中间所取触受终末安立方式转变经文。"如说"等为示转变方式。其中"如说"即现于境的色所缘。"不明显分"即不明显所缘分。或此即为读法。取即说。于一速行中也得,因住不长远。唯于种种速行中,因住更坚固。
94. 第十明了,因第九已说方式。此中差别唯有否定。
外触种种经等注释终。
种种品注释终。
2. 第二品
1. 七界经注释

95. Ābhātīti ābhā, ālokabhāvena nipphajjati, upaṭṭhātīti vā attho. So eva nijjīvaṭṭhena dhātūti ābhādhātu. Ālokassāti ālokakasiṇassa. Suṭṭhu, sobhanaṃ vā bhātīti subhaṃ. Kasiṇasahacaraṇato jhānaṃ subhaṃ. Sesaṃ vuttanayameva. Suparisuddhavaṇṇaṃ kasiṇaṃ. Ākāsānañcādayopi subhārammaṇaṃ evāti keci. Desanaṃ niṭṭhāpesīti desanaṃ uddesamatte eva ṭhapesi. Pāḷiyaṃ ‘‘andhakāraṃ paṭicca paññāyatī’’ti etthāpi ārammaṇameva gahitaṃ, tathā ‘‘ayaṃ dhātu asubhaṃ paṭicca paññāyatī’’ti etthāpi. Yathā hi idha suvaṇṇaṃ kasiṇaṃ subhanti adhippetaṃ, evaṃ dubbaṇṇaṃ asubhanti.

Andhakāraṃ paṭiccāti andhakāraṃ paṭicchādakapaccayaṃ paṭicca. Paññāyatīti pākaṭo hoti. Tenāha ‘‘andhakāro hī’’tiādi. Ālokopi, andhakārena paricchinno hotīti yojanā. Andhakāro tāva ālokena paricchinno hotu ‘‘yattha āloko natthi, tattha andhakāro’’ti āloko kathaṃ andhakārena paricchinno hotīti āha ‘‘andhakārena hi so pākaṭo hotī’’ti. Paricchedalekhāya viya cittarūpaṃ andhakārena hi parito paricchinno hutvā paññāyati, yathā taṃ chāyāya ātapo. Eseva nayoti asubhasubhānaṃ aññamaññaparicchinnataṃ atidisitvā tattha adhippetameva dassento ‘‘asubhe sati subhaṃ paññāyatī’’ti āha. Evamāhāti ‘‘asubhaṃ paṭicca subhaṃ paññāyatī’’ti avoca. ‘‘Rūpī rūpāni passatī’’tiādīsu viya uttarapadalopenāyaṃ niddesoti āha ‘‘rūpaṃ paṭiccāti rūpāvacarasamāpattiṃ paṭiccā’’ti. Tāya hi sati adhigatāya. Rūpasamatikkamā vā hotīti sabhāvārammaṇānaṃ rūpajjhānānaṃ samatikkamā ākāsānañcāyatanasamāpatti nāma hotīti attho. Eseva nayoti iminā ‘‘ākāsānañcāyatanasamatikkamā viññāṇañcāyatanasamāpatti nāma hotī’’tiādinā dvepi pakāre atidisati. Paṭisaṅkhāti paṭisaṅkhāñāṇena. Appavattinti yathāparicchinnakālaṃ appavattanaṃ. Etena khaṇanirodhādiṃ paṭikkhipati.

Kathaṃ samāpatti pattabbāti imāsu sattasu dhātūsu kā pakārā saññāsamāpatti nānā hutvā samāpajjitabbā. Tenāha ‘‘kīdisā samāpattiyo’’tiādi. Saññāya atthibhāvenāti paṭukiccāya saññāya atthibhāvena. Sukhumasaṅkhārānaṃ tattha samāpattiyaṃ avasissatāya. Nirodhovāti saṅkhārānaṃ nirodho eva.

Sattadhātusuttavaṇṇanā niṭṭhitā.

2. Sanidānasuttavaṇṇanā

96.Bhāvanapuṃsakametaṃ ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 

我来 助您翻译这段巴利文成简体中文：
95. "光耀"即光,以光明性成就,或意为显现。彼以无命性为界即光界。"光明"即光明遍。"妙"即善,或善光耀。因俱行遍故定为妙。余如说方式。极清净色遍。有说空无边处等也是妙所缘。"结束教说"即仅于举说处安立教说。经中"缘黑暗而了知"此中也取所缘,如是"此界缘不妙而了知"此中也是。如此处金色遍为妙所意趣,如是丑色为不妙。
"缘黑暗"即缘黑暗遮蔽缘。"了知"即明显。因此说"黑暗"等。光明也为黑暗所限的结合。首先黑暗被光明所限"何处无光明,彼处有黑暗",光明如何被黑暗所限,因此说"因黑暗彼明显"。如限界线的彩画,因黑暗遍限而了知,如阳光因阴影。"此即方式"即指示不妙与妙互相限定,显示彼中所意趣而说"有不妙时妙了知"。"如是说"即说"缘不妙了知妙"。如"色者见色"等,此说以后分省略,因此说"缘色即缘色界定"。因彼有时证得。或"超越色而有"意为超越以自性所缘的色定而有空无边处定。"此即方式"以此指示"超越空无边处而有识无边处定"等两种方式。"观察"即以观察智。"不转起"即如所限时间不转起。此否定刹那灭等。
"如何得定"即于此七界中以何种方式想定差异而应入定。因此说"如何诸定"等。"以想有性"即以利想有性。因彼定中余有细行。"或灭"即诸行灭。
七界经注释终。
2. 有因经注释
96. 此为性中性,"日月不均转"等中

4.70) viya. Sanidānanti attano phalaṃ nidadātīti nidānaṃ, kāraṇanti āha ‘‘sanidānosappaccayo’’ti. Kāmapaṭisaṃyuttoti kāmarāgasaṅkhātena kāmena paṭisaṃyutto vā kāmapaṭibaddho vā. Takketīti takko. Abhūtakāraṃ samāropetvā kappetīti saṅkappo. Ārammaṇe cittaṃ appetīti appanā. Visesena appetīti byappanā. Ārammaṇe cittaṃ abhiniropentaṃ viya pavattatīti cetaso abhiniropanā. Micchā viparīto pāpako saṅkappoti micchāsaṅkappo. Aññesu ca kāmapaṭisaṃyuttesu vijjamānesu vitakko eva kāmadhātusaddena niruḷho daṭṭhabbo vitakkassa kāmapasaṅgappattisātisayattā. Esa nayo byāpādadhātuādīsupi. Sabbepi akusalā dhammā kāmadhātu hīnajjhāsayehi kāmetabbadhātubhāvato.

Kilesakāmassa ārammaṇabhāvattā sabbākusalasaṃgāhikāya kāmadhātuyā itarā dve saṅgahetvā kathanaṃ sabbasaṅgāhikā. Tissannaṃ dhātūnaṃ aññamaññaṃ asaṅkarato kathā asambhinnā. Imaṃ kāmāvacarasaññitaṃ kāmavitakkasaññitañca kāmadhātuṃ. Paṭiccāti paccayabhūtaṃ labhitvā. Tīhi kāraṇehīti tīhi sārabhūtehi kāraṇehi.

Byāpādavitakko byāpādo uttarapadalopena, so eva nijjīvaṭṭhena sabhāvadhāraṇaṭṭhena dhātūti byāpādadhātu. Byāpajjati cittaṃ etenāti byāpādo, doso. Byāpādopi dhātūti yojanā. Sahajātapaccayādivasenāti sahajātaaññamaññanissayasampayuttaatthiavigatapaccayavasena. Visesena hi parassa attano ca dukkhāpanaṃ vihiṃsā, sā eva dhātu, atthato rosanā parūpaghāto, tathā pavatto vā dosasahagatacittuppādo.

Tiṇagahane araññeti tiṇehi gahanabhūte araññe. Anayabyasananti apāyabyasanaṃ, pariharaṇūpāyarahitaṃ vipattinti vā attho. Avaḍḍhiṃ vināsanti avaḍḍhiñceva vināsañcāti vadanti sabbaso vaḍḍhirahitaṃ. Sukkhatiṇadāyo viya ārammaṇaṃ kilesaggisaṃvaddhanaṭṭhena. Tiṇukkā viyaakusalasaññā anudahanaṭṭhena. Tiṇakaṭṭha…pe… sattā anayabyasanāpattito. ‘‘Ime sattā’’ti hi ayoniso paṭipajjamānā adhippetā. Tenāha ‘‘yathā sukkhatiṇadāye’’tiādi.

Samatābhāvato samatāvirodhato visamatāhetuto ca visamā rāgādayoti āha ‘‘rāgavisamādīni anugata’’nti. Icchitabbā avassaṃbhāvinibhāvena.

Saṃkilesato nikkhamanaṭṭhena nekkhammo, so eva nijjīvaṭṭhena dhātūti nekkhammadhātu. Svāyaṃ nekkhammasaddo pabbajjādīsu kusalavitakke ca niruḷhoti āha ‘‘nekkhammavitakkopi nekkhammadhātū’’ti. Itarāpi dve dhātuyoti abyāpādaavihiṃsādhātuyo vadati. Visuṃ dīpetabbā sarūpena āgatattā. Vitakkādayoti nekkhammasaṅkappacchandapariḷāhapariyesanā. Yathānurūpaṃ attano attano paccayānurūpaṃ. Kathaṃ panettha kusaladhammesu pariḷāho vuttoti? Saṅkhārapariḷāhamattaṃ sandhāyetaṃ vuttaṃ, soḷasasu ākāresu dukkhasacce santāpaṭṭho viya vutto, yassa vigamena arahato sītibhāvappatti vuccati.

Sayaṃ na byāpajjati, tena vā taṃsamaṅgīpuggalo na kiñci byāpādetīti abyāpādo, vihiṃsāya vuttavipariyāyehi sā veditabbā. Hitesibhāvena mijjati siniyhatīti mitto, mittassa esāti metti, abyāpādo. Mettāyanāti mettākāraṇaṃ, mettāya vā ayanā pavattanā. Mettāyitattanti mettāyitassa mettāya pavattassa bhāvo. Mettācetovimuttīti mettāyanavasena pavatto cittasamādhi. Sesaṃ vuttanayameva.

Sanidānasuttavaṇṇanā niṭṭhitā.

3. Giñjakāvasathasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
4.70)般。"有因"即自置其果为因,为原因,因此说"有因有缘"。"关系欲"即与欲贪称为欲相关,或系缚于欲。"思"即思考。虚妄性增上而构想为寻。令心专注于所缘为专注。特别专注为遍专注。于所缘如置心而转起为心置定。邪、颠倒、恶寻为邪寻。于其他欲相关中虽有,但以寻字表示欲界应知,因寻有欲倾向胜。于瞋界等也是此理。一切不善法为欲界,因为是低劣意乐所欲界性。
因烦恼欲为所缘,摄一切不善的欲界摄其余二界而说为摄一切。三界互不混杂说为不混。此欲界称为欲界和欲寻。"缘"即得为缘。"以三因"即以三种本质因。
瞋寻称为瞋,后分省略,彼即以无命性、持自性义为界即瞋界。此心以彼瞋为瞋,即瞋。瞋也是界的结合。"以俱生缘等方式"即以俱生、相互、依止、相应、有、不去缘方式。特别是伤害他人和自己为害,彼即为界,义为忿怒伤害他人,或如是转起的瞋俱心生。
"草丛林"即成为草丛的林。"无义灾难"即恶趣灾难,或意为无救护方便的失败。"不增长毁灭"即说完全无增长。如干草火因增长烦恼火故所缘。如草炬因烧灼故不善想。草木...众生从无义灾难。"此等众生"即非如理行者所意趣。因此说"如干草火"等。
因无平等性、违背平等性、不平等因故,贪等为不平等,因此说"随贪不平等等"。应欲以必无有性。
因出离杂染义为出离,彼即以无命性为界即出离界。此出离字安立于出家等和善寻,因此说"出离寻也是出离界"。"其余二界"即说无瞋无害界。应别说因已以自相而来。"寻等"即出离寻、欲、热恼、寻求。"如相应"即随自己的缘相应。如何于此说善法中有热恼?依行热恼而说此,如说十六行相苦谛中热恼义,因其离去而说阿罗汉得清凉性。
自不瞋,或以彼相应者不令任何瞋为无瞋,应以说害的相反方式了知彼。以利益性爱润为友,此为友的即慈,无瞋。"慈心"即慈因,或慈的进行转起。"慈心性"即慈心者、慈转起者的状态。"慈心解脱"即依慈心方式转起的心定。余如说方式。
有因经注释终。
3. 砖屋经注释

97.Ito paṭṭhāyāti ‘‘dhātuṃ, bhikkhave’’ti imasmā tatiyasuttato paṭṭhāya. Yāva kammavaggo, tāva netvā upagantvā seti etthāti āsayo, hīnādibhāvena adhīno āsayo ajjhāsayo, taṃ ajjhāsayaṃ, adhimuttanti attho. Saññā uppajjatītiādīsu hīnādibhedaṃ ajjhāsayaṃ paṭicca hīnādibhedā saññā, tannissayadiṭṭhivikappanā, vitakko ca uppajjati sahajātakoṭiyā upanissayakoṭiyā ca. Satthāresūti tesaṃ satthupaṭiññatāya vuttaṃ, na satthulakkhaṇasabbhāvato. Asammāsambuddhesūti ādhāre visaye ca bhummaṃ ekato katvā vuttanti paṭhamaṃ tāva dassento ‘‘mayaṃ sammāsambuddhā’’tiādiṃ vatvā itaraṃ dassento ‘‘tesu sammāsambuddhā ete’’tiādimāha. Tesaṃ ‘‘mayaṃ sammāsambuddhā’’ti uppannadiṭṭhi idha mūlabhāvena pucchitā, itarā anusaṅkitāti pucchatiyevāti sāsaṅkaṃ vadati.

‘‘Mahatī’’ti ettha mahāsaddo ‘‘mahājano’’tiādīsu viya bahuatthavācakoti daṭṭhabbo. Avijjāpi hīnahīnatarahīnatamādibhedena bahupakārā. Tassāti diṭṭhiyā. Kasmā panettha ‘‘yadidaṃ avijjā dhātū’’ti avijjaṃ uddharitvā ‘‘hīnaṃ dhātuṃ paṭiccā’’ti ajjhāsayadhātu niddiṭṭhāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, ‘‘aññaṃ uddharitvā aññaṃ niddiṭṭhā’’ti, yato avijjāsīsena ajjhāsayadhātu eva gahitā. Avijjāgahito hi purisapuggalo diṭṭhajjhāsayo hīnādibhedaṃ avijjādhātuṃ nissāya tato saññādiṭṭhiādike saṅkappeti. Paṇidhi patthanā, sā pana tathā tathā cittassa ṭhapanavasena hotīti āha ‘‘cittaṭṭhapana’’nti. Tenāha ‘‘sā panesā’’tiādi. Eteti hīnapaccayā saññādiṭṭhivitakkacetanā patthanā paṇidhisaṅkhātā hīnā dhammā. Hīno nāma hīnadhammasamāyogato. Sabbapadānīti ‘‘paññapetī’’tiādīni padāni yojetabbāni hīnasaddena majjhimuttamaṭṭhānantarassa asambhavato. Upapajjanaṃ ‘‘upapattī’’ti āha ‘‘dve upapattiyo paṭilābho ca nibbatti cā’’ti. Tattha hīnakulādīti ādi-saddena hīnarūpabhogaparisādīnaṃ saṅgaho. Hīnattikavasenāti hīnattike vuttattikapadavasenāti adhippāyo. Cittuppādakkhaṇeti idaṃ hīnattikapariyāpannānaṃ cittuppādānaṃ vasena tattha tattha laddhattā vuttaṃ. Pañcasu nīcakulesūti caṇḍālavenanesādarathakārapukkusakulesu. Dvādasaakusalacittuppādānaṃ pana yo koci paṭilābho hīnoti yojanā. Sesadvayepi eseva nayo. Imasmiṃ ṭhāneti ‘‘yāyaṃ, bhante, diṭṭhī’’tiādinā āgate imasmiṃ ṭhāne. ‘‘Dhātuṃ, bhikkhave, paṭicca uppajjatī’’tiādinā āgatattā nibbattiyeva adhippetā, na paṭilābho.

Giñjakāvasathasuttavaṇṇanā niṭṭhitā.

4. Hīnādhimuttikasuttavaṇṇanā

98.Ekatohontīti samānacchandatāya ajjhāsayato ekato honti. Nirantarā hontīti tāya eva samānacchandatāya cittena nibbisesā honti. Idha adhimutti nāma ajjhāsayadhātūti āha ‘‘hīnādhimuttikāti hīnajjhāsayā’’ti.

Hīnādhimuttikasuttavaṇṇanā niṭṭhitā.

5. Caṅkamasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
97. "从此以后"即从"诸比丘,界"此第三经以后。直至业品,来至此而住为意趣,以低劣等性依止意趣为胜解,彼胜解,意为信解。"想生起"等中,缘低劣等差别意趣而生低劣等差别想,依彼分别见,及寻以俱生分和依止分。"于诸师"即依彼等称师而说,非由具师相。"于非正等觉"即处所和境上格合为一而说,首先显示"我们是正等觉"等后,显示其他而说"彼等是正等觉"等。彼等"我们是正等觉"生起见,此处以根本性而问,其他随疑而问故说有疑。
"大"此中大字应知如"大众"等说多义。无明也以低劣、更低劣、最低劣等差别而多种。"彼"即见。为何此中举出"此即无明界"后说"缘低劣界",指示意趣界?不应如是见"举一说他",因以无明为首取意趣界。因为为无明所执的人依低劣等差别无明界而从彼构思想见等。愿为希望,彼依如是如是心安立方式而有,因此说"心安立"。因此说"但彼"等。"此等"即因低劣的想见寻思愿望称为低劣法。名为低劣因结合低劣法。"一切句"即"施设"等句应结合低劣字,因中上处不可能。生起称为"生",因此说"二生:获得和生起"。其中"低劣家等",等字摄低劣色、受用、眷属等。"依低劣三法"意趣依低劣三法中说三法句。"于心生剎那"此说因于彼彼得属低劣三法的心生。"于五低种姓"即旃陀罗、竹师、猎师、车匠、清道夫姓。但十二不善心生中任何获得为低劣的结合。其余二也是此理。"于此处"即"尊者,此见"等所来此处。因"诸比丘,缘界生起"等而来故仅意趣生起,非获得。
砖屋经注释终。
4. 低劣胜解经注释
98. "成为一"即以同欲性意趣成为一。"无间"即以彼同欲性心无差别。此中胜解即意趣界,因此说"低劣胜解即低劣意趣"。
低劣胜解经注释终。
5. 经行经注释

99.Mahāpaññesūti vipulapaññesu. Nanti sāriputtattheraṃ. Khandhantaranti khandhavibhāgaṃ, khandhānaṃ vā antaraṃ viseso atthīti khandhantaro. Esa nayo sesesupi. Parikammanti iddhividhādhigamassa pubbabhāgaparikammañceva uttaraparikammañca. Ānisaṃsanti iddhānisaṃsañceva ānisaṃsañca. Adhiṭṭhānaṃ vikubbananti adhiṭṭhānavidhānañceva vikubbanavidhānañca. Vuttanayenevāti ‘‘pathaviṃ pattharanto viyā’’tiādinā.

Dhutaṅgaparihāranti dhutaṅgānaṃ pariharaṇavidhiṃ. Pariharaṇaggahaṇeneva samādānaṃ siddhaṃ hotīti taṃ na gahitaṃ. Ānisaṃsanti taṃtaṃdhutaṅgapariharaṇe daṭṭhabbaṃ ānisaṃsameva. Samodhānanti ‘‘ettakā piṇḍapātapaṭisaṃyuttā, ettakā senāsanapaṭisaṃyuttā’’ti paccayavasena aññamaññañca antogadhattā. Adhiṭṭhānanti adhiṭṭhānavidhiṃ. Bhedanti ukkaṭṭhādibhedañceva bhinnākārañca.

Parikammanti ‘‘dibbacakkhu evaṃ uppādetabbaṃ, evaṃ visodhetabba’’ntiādinā parikammavidhānaṃ. Ānisaṃsanti paresaṃ ajjhāsayānurūpāyatanādiānisaṃsapabhedaṃ. Upakkilesanti sādhāraṇaṃ asādhāraṇaṃ duvidhaṃ upakkilesaṃ. Vipassanābhāvanupakkilesā hi dibbacakkhussa upakkilesāti veditabbā.

Saṅkhepavitthāragambhīruttānavicitrakathādīsūti saṅkhepo vitthāro gambhīratā uttānatā vicitrabhāvo neyyatthatā nītatthatāti evamādīsu dhammassa kathetabbappakāresu taṃ taṃ kathetabbākāraṃ.

Iti-saddo ādiattho, pakārattho vā. Tena –

‘‘Ādimhi sīlaṃ deseyya, (dī. ni. aṭṭha. 1.190; ma. ni. aṭṭha. 1.291)

Majjhe cittaṃ viniddise;

Ante paññā kathetabbā,

Eso dhammakathāvidho’’ti. –

Evaṃ kathetabbākāraṃ saṅgaṇhāti.

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. 1.190; ma. ni. aṭṭha. 1.291; pari. 485) –

Evaṃ vuttaṃ dasavidhaṃ byañjanabuddhiṃ. Aṭṭhuppattinti tassa tassa suttassa jātakassa ca aṭṭhuppattiṃ. Anusandhinti pacchānusandhiādianusandhiṃ. Pubbāparanti sambandhaṃ. Idaṃ padaṃ evaṃ vattabbaṃ, idaṃ pubbāparaṃ evaṃ gahetabbanti.

Kulasaṅgaṇhanaparihāranti lābhuppādanatthaṃ kulānaṃ saṅgaṇhanavidhino pariharaṇaṃ tanniyamitaṃ ekantikaṃ kulasaṅgahaṇavidhiṃ.

Caṅkamasuttavaṇṇanā niṭṭhitā.

6. Sagāthāsuttavaṇṇanā

100. ‘‘Dhātuso saṃsandantī’’ti idaṃ ajjhāsayato sarikkhatādassanaṃ, na kāyena missībhāvadassananti āha ‘‘samuddantare’’tiādi. Nirantaroti nibbiseso. Saṃsaggāti pañcavidhasaṃsaggahetu. Saṃsaggagahaṇena cettha saṃsaggavatthukā taṇhā gahitā. Tenāha ‘‘dassana…pe… snehenā’’ti.

Vanati bhajati sajjati tenāti vanaṃ, vanathoti ca kileso vuccatīti āha ‘‘vanatho jātoti kilesavanaṃ jāta’’nti. Itare saṃsaggamūlakāti tameva paṭikkhipanto āha ‘‘adassanenā’’ti. Sādhujīvīti sādhu suṭṭhu jīvī, taṃjīvanasīlo. Tenāha ‘‘parisuddhajīvitaṃ jīvamāno’’ti.

Sagāthāsuttavaṇṇanā niṭṭhitā.

7. Assaddhasaṃsandanasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
99. "于大慧"即广慧。"彼"即舍利弗长老。"蕴差别"即蕴分别,或蕴有差别义为蕴差别。其余也是此理。"加行"即神通证得的前分加行和后加行。"功德"即神通功德和利益。"决意变化"即决意方法和变化方法。"如说方式"即以"如铺地"等。
"头陀支护持"即头陀支护持方法。以护持摄即成就受持,故不取彼。"功德"即应见彼彼头陀支护持的功德。"摄入"即"如此与乞食相关,如此与住处相关"由资具相互摄入故。"决意"即决意方法。"差别"即上等差别及差别状。
"加行"即"天眼如是生起,如是清净"等的加行方法。"功德"即随他意乐处等功德差别。"随烦恼"即共通和不共通二种随烦恼。应知观随烦恼即天眼随烦恼。
"略广深浅杂说等"即略、广、深、浅、杂等法应说的方式中各种说法方式。
"如是"字为等义或类义。由此:
"初当说戒,
中当指心;
末当说慧,
此法说分。"
如是摄说法方式。
"软硬长短,重轻鼻音;
相续安立解脱,十种文字智差别。"
如是所说十种文字智。"因缘"即彼彼经和本生的因缘。"关联"即后关联等关联。"前后"即相关。此句如是应说,此前后如是应取。
"摄护家族"即为生利养摄护家族方法的护持,定于彼一向摄护家族方法。
经行经注释终。
6. 有偈经注释
100. "随界流转"此显示依意乐相似性,非身体混合性,因此说"于海中"等。"无间"即无差别。"结合"即因五种结合。此中以结合摄取结合事的爱。因此说"以见等爱"。
"爱执"缠着系着于彼为林,称为林,说为烦恼,因此说"生林即生烦恼林"。其他依结合根本,否定彼而说"以不见"。"善活"即善好活命,以彼为活命。因此说"活清净生活"。
有偈经注释终。
7. 不信顺流经注释

101.Nirojāti saddhāsnehābhāvena nisnehā. Tato eva arasabhāvena nirasā. Ekasadisāti samasamā nibbisesā. Tenāha ‘‘nirantarā’’ti. Alajjitāya ekasīmakatā bhinnamariyādā. Saddhā tesaṃ atthīti saddhā. Tantipālakāti saddhammatantiyā pālakā. Vaṃsānurakkhakāti ariyavaṃsassa anurakkhakā. Āraddhavīriyāti paggahitavīriyā. Yasmā tādisānaṃ vīriyaṃ paripuṇṇaṃ nāma hoti kiccasiddhiyā, tasmā vuttaṃ ‘‘paripuṇṇaparakkamā’’ti. Sabbakiccapariggāhikāyāti catunnaṃ satipaṭṭhānānaṃ bhāvanākiccapariggāhikāya.

Assaddhasaṃsandanasuttavaṇṇanā niṭṭhitā.

8-12. Assaddhamūlakasuttādivaṇṇanā

102-106.Aṭṭhamādīnīti aṭṭhamaṃ navamaṃ dasamaṃ ekādasamaṃ dvādasamanti imāni pañca suttānīti eke. Apare pana nava suttānīti icchanti. Svāyamattho aṭṭhakathāyaṃ vuttoyeva. Pāḷiyañca kesuci potthakesu likhīyati.

Assaddhamūlakasuttādivaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Kammapathavaggo

1-2. Asamāhitasuttādivaṇṇanā

107-108.Ito paresūti ito dutiyavaggato paresu suttesu. Paṭhamanti paṭhamavagge paṭhamaṃ. Kasmā panettha evaṃ desanā pavattāti āha ‘‘evaṃ vuccamāne’’tiādi.

Asamāhitasuttādivaṇṇanā niṭṭhitā.

3-5. Pañcasikkhāpadasuttādivaṇṇanā

109-

我来帮您翻译这段巴利文成简体中文：
101. "无汁"即因无信之油而无油。因此即无味性故无味。"一相"即完全平等无差别。因此说"无间"。不知惭愧故一界限而破坏界限。"有信"即彼等有信。"护持传统"即护持正法传统。"护持传承"即护持圣者传承。"精进"即发勤精进。因如是者精进因事成就而名为圆满,故说"圆满勇猛"。"摄一切事"即摄四念处修习事。
不信顺流经注释终。
8-12. 不信根本等经注释
102-106. "第八等"即第八、第九、第十、第十一、第十二此五经,一些人说。其他则欲说九经。此义已于注释中说。于圣典中某些书本书写。
不信根本等经注释终。
第二品注释终。
3. 业道品
1-2. 不定经等注释
107-108. "从此以后"即从此第二品以后诸经。"第一"即第一品第一。为何此处如是说法而说"如是说"等。
不定经等注释终。
3-5. 五学处经等注释
109-

111.Surāmerayasaṅkhātanti piṭṭhasurādisurāsaṅkhātaṃ pupphāsavādimerayasaṅkhātañca. Majjanaṭṭhena majjaṃ. Surāmerayamajjappamādoti vuccati ‘‘majjati tenā’’ti katvā. Tasmiṃ tiṭṭhantīti tasmiṃ pamāde pamajjanavasena tiṭṭhantīti attho. Sesaṃ tatiyacatutthesu suviññeyyamevāti.

Pañcame tāni padāni saṃvaṇṇetuṃ ‘‘pañcame’’tiādi āraddhaṃ. Tattha pāṇo nāma vohārato satto, paramatthato jīvitindriyaṃ, taṃ pāṇaṃ atipātenti aticca antareyeva, atikkamma vā satthādīhi abhibhavitvā pātenti saṇikaṃ patituṃ adatvā sīghaṃ pātentīti attho. Kāyena vācāya vā adinnaṃ parasantakaṃ. Ādiyantīti gaṇhanti. Micchāti na sammā, gārayhavasena. Musāti atathaṃ vatthu. Vadantīti visaṃvādanavasena vadanti. Piyasuññakaraṇato pisuṇā, pisati vā pare satte, hiṃsatīti attho. Mammacchedikāti etena parassa mammacchedavasena ekantapharusasañcetanā pharusavācā nāmāti dasseti. Abhijjhāsaddo lubbhane niruḷhoti āha ‘‘parabhaṇḍe lubbhanasīlāti attho’’ti. Byāpannanti dosavasena vipannaṃ. Pakativijahanena pūtibhūtaṃ. Sādhūhi garahitabbataṃ pattā ‘‘natthi dinna’’ntiādinayappavattā natthikāhetukaakiriyadiṭṭhi kammapathapariyāpannā nāma. Micchattapariyāpannā sabbāpi lokuttaramaggapaṭipakkhā viparītadiṭṭhi.

Tesanti kammapathānaṃ. Vohāratoti indriyabaddhaṃ upādāya paññattimattato. Tiracchānagatādīsūti ādi-saddena petānaṃ saṅgaho. Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato. Yathāvuttapaccayavipariyāyepi taṃtaṃpaccayehi cetanāya balavabhāvavasena appasāvajjamahāsāvajjatā vā veditabbā. Iddhimayoti kammavipākiddhimayo dāṭhākoṭanādīnaṃ viya.

Methunasamācāresūti sadāraparadāragamanavasena duvidhesu methunasamācāresu. Tepi hīnādhimuttikehi kattabbato kāmā nāma. Micchācāroti gārayhācāro. Gārayhatā cassa ekantanihīnatāyāti āha ‘‘ekantanindito lāmakācāro’’ti asaddhammādhippāyenāti asaddhammasevanādhippāyena. Gottarakkhitāti sagottehi rakkhitā. Dhammarakkhitāti sahadhammehi rakkhitā. Sassāmikā nāma sārakkhā. Yassā gamane daṇḍo ṭhapito, sā saparidaṇḍā. Bhariyabhāvāya dhanena kītā dhanakkītā. Chandena vasatīti chandavāsinī. Bhogatthaṃ vasatīti bhogavāsinī. Paṭatthaṃ vasatīti paṭavāsinī. Udakapattaṃ āmasitvā gahitā odapattakinī. Cumbaṭaṃ apanetvā gahitā obhaṭacumbaṭā. Karamarānītā dhajāhaṭā. Taṅkhaṇikaṃ gahitā muhuttikā. Abhibhavitvā vītikkamo micchācāro mahāsāvajjo, na tathā dvinnaṃ samānacchandatāya. Abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassāti vadanti. Sevanācitte sati payogābhāvo appamāṇaṃ yebhuyyena itthiyā sevanāpayogassa abhāvato. Tathā sati puretaraṃ sevanācittassa upaṭṭhānepi tassā micchācāro na siyā, tathā purisassapi sevanāpayogābhāve. Tasmā attano ruciyā pavattitassa vasena tayo, balakkārena pavattitassa vasena tayoti sabbepi aggahitaggahaṇena ‘‘cattāro sambhārā’’ti vuttaṃ.

Āsevanamandatāyāti yāya akusalacetanāya samphaṃ palapati, tassā ittarakālatāya pavattiyā anāsevanāti paridubbalā hoti cetanā.


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111. "称为谷酒醪酒"即称为粉酒等酒和花果酒等醪酒。以醉义为醉。说为"谷酒醪酒醉放逸"因"以彼醉故"。"住于彼"即住于彼放逸以放逸义,是义。其余于第三第四易知。
第五为注释彼等句而开始"第五"等。其中命名为世俗称有情,胜义为命根,彼命超越中断,或超越以刀等征服而断,不容缓慢断而速断,是义。身或语不与取他人物。"取"即取。"邪"即不正,以可责义。"妄"即不实事。"说"即以欺诳义说。因令爱空故两舌,或伤害他有情,是义。"伤害心髓"以此显示因割他心髓而一向粗恶思为粗语。贪字成就于贪著,因此说"习性贪著他物是义"。"嗔恚"即以嗔而坏。由离自性而成腐败。应为善人所责难的"无布施"等行相转起无见因见无作见名为业道摄。邪性摄一切与出世道对立的颠倒见。
"彼等"即诸业道。"世俗"即依根身假名而已。"于畜生等"等字摄饿鬼。由加行事大等而大罪,因由彼等缘生思力强故。或依所说缘相反,应知由彼彼缘思力强弱而小罪大罪。"神变"即业报神变如牙齿击等。
"于淫欲行"即依自妻他妻二种淫欲行。因彼等当由低劣胜解作故名为欲。"邪行"即可责行。可责性因一向卑劣,因此说"一向被责卑劣行"以非法意即以行非法意。"族护"即由同族所护。"法护"即由同法所护。"有主"即有守护。若来往被制罚,彼为有罚。为妻由财买为买得。乐住为乐住。为财而住为财住。为衣而住为衣住。取水钵为水钵女。除头巾而取为除头巾女。从战争取来为军旗所得。一时所取为暂时女。征服而违越邪行大罪,不如是二者同意。虽有征服违越,若道非道行忍受,因无先生起淫欲思加行故,被征服者无邪行,他们说。有淫欲心时无加行非准则,因多分女子无淫欲加行故。如是则前起淫欲心住立时,彼女无邪行,如是男子也无淫欲加行。因此依自愿转起者三,依暴力转起者三,摄一切未摄所摄说"四资具"。
"因习少"即以彼不善思而绮语,因彼暂时转起不习故思羸弱。


Upasaggavasena atthavisesavācino dhātusaddāti abhijjhāyatīti padassa parabhaṇḍābhimukhītiādiattho vutto. Tanninnatāyāti tasmiṃ parabhaṇḍe lubbhanavasena ninnatāya. Abhipubbo jhe-saddo lubbhane niruḷhoti daṭṭhabbo. Yassa bhaṇḍaṃ abhijjhāyati, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjātiādinā nayena tattha appasāvajjamahāsāvajjavibhāgo veditabbo. Tenāha ‘‘adinnādānaṃ viyā’’tiādi. Attano pariṇāmanaṃ cittenevāti daṭṭhabbaṃ.

Hitasukhaṃ byāpādayatīti yo naṃ uppādeti, yassa uppādeti, tassa sati samavāye hitasukhaṃ vināseti. Aho vatāti iminā yathā abhijjhāne vatthuno ekantato attano pariṇāmanaṃ dassitaṃ , evamidhāpi vatthuno ‘‘aho vatā’’ti iminā parassa vināsacintāya ekantato niyamitabhāvaṃ dasseti. Evañhi nesaṃ dāruṇappavattiyā kammapathappavatti.

Yathābhuccagahaṇābhāvenāti yathātacchagahaṇassa abhāvena aniccādisabhāvassa niccādito gahaṇena. Micchā passatīti vitathaṃ passati. Samphappalāpo viyāti iminā āsevanassa appamahantatāhi micchādiṭṭhiyā appasāvajjamahāsāvajjatā. Vatthunoti gahitavatthuno. Gahitākāraviparītatāti micchādiṭṭhiyā gahitākārassa viparītatā. Tathābhāvenāti attano gahitākāreneva tassā diṭṭhiyā, gahitassa vā vatthuno upaṭṭhānaṃ ‘‘evametaṃ, na ito aññathā’’ti.

Dhammatoti sabhāvato. Koṭṭhāsatoti cittaṅgakoṭṭhāsato, yaṃkoṭṭhāsā honti, tatoti attho. Cetanādhammāvāti cetanāsabhāvā eva. Paṭipāṭiyā sattāti ettha nanu cetanā abhidhamme kammapathesu na vuttāti paṭipāṭiyā sattannaṃ kammapathabhāvo na yuttoti? Na, avacanassa aññahetukattā. Na hi tattha cetanāya akammapathattā kammapatharāsimhi avacanaṃ, kadāci pana kammapatho hoti, na sabbadāti kammapathabhāvassa aniyatattā avacanaṃ. Yadā, panassa kammapathabhāvo hoti, tadā kammapatharāsisaṅgaho na nivārito. Etthāha – yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnampi kammapathabhāvaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsimhi avacanaṃ āpajjatīti? Nāpajjati, kammapathatātaṃsabhāgatāhi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyā? Saccametaṃ. Sā pana pāṇātipātādikāti pākaṭo tassā kammapathabhāvoti na vuttā siyā. Cetanāya hi ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi (a. ni. 

我来 助您翻译这段巴利文成简体中文：
以前缀义说特殊义的动词词,故"贪"字说为"向他物"等义。"倾向彼"即以贪著彼他物方式倾向。应知贪前缀之词成就于贪著。对其所贪之物,因少功德故小罪,因大功德故大罪等方式,应知其中小罪大罪差别。因此说"如不与取"等。应知"自己转变仅依心"。
"恼害利乐"即谁生起,为谁生起,当相遇时破坏利乐。"嗟乎"以此如于贪显示物一向自己转变,如是此中也以"嗟乎"显示对他破坏想一向决定性。如是彼等因残酷转起而成业道。
"因无如实取"即因无如实取,以常等取无常等自性。"邪见"即见虚妄。"如绮语"以此说由习少大等邪见小罪大罪。"事"即所取事。"所取相违反"即邪见所取相违反。"如是性"即以自己所取相如是彼见,或所取事显现"如是此,不异此"。
"法"即自性。"分"即心分分,是何分,义为于彼。"唯思法"即唯思自性。"次第七"此中思于阿毗达摩中业道不说,故次第七业道性不应理?不,不说有别因故。非彼中因思非业道而不说业道聚,然有时成业道,非一切时,因业道性不定故不说。但当其成业道时,摄入业道聚无遮。此中说:若因思非一切时有业道性故业道性不定而不说业道聚,难道贪等也因有未成业道性故不定业道性而应不说业道聚?不应,因彼等业道性同分性故于彼说。若如是思也应于彼说?此实如是。但彼如杀生等已明显彼业道性故应不说。因思"诸比丘,我说思为业"(增支部)

6.63; kathā. 539) tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma’’ntiādivacanato (kathā. 539) kammabhāvo pākaṭo. Kammaṃyeva ca sugatiduggatīnaṃ tatthuppajjanakasukhadukkhānañca pathabhāvena pavattaṃ kammapathoti vuccatīti pākaṭo, tassā kammapathabhāvo. Abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo, cetanājanitapiṭṭhivaṭṭakabhāvena sugatiduggatitaduppajjanakasukhadukkhānaṃ pathabhāvo cāti, na tathā pākaṭo kammapathabhāvoti, te eva tena sabhāvena dassetuṃ abhidhamme kammapatharāsibhāvena vuttā. Atathājātiyakattā vā cetanā tehi saddhiṃ na vuttāti daṭṭhabbaṃ. Mūlaṃ patvāti mūladesanaṃ patvā, mūlasabhāvesu dhammesu desiyamānesūti attho.

Adinnādānaṃ sattārammaṇanti idaṃ ‘‘pañca sikkhāpadā parittārammaṇā evā’’ti imāya pāḷiyā virujjhati. Yañhi pāṇātipātādidussīlyassa ārammaṇaṃ, tadeva taṃ veramaṇiyā ārammaṇaṃ. Vītikkamitabbavatthuto eva hi viratīti. ‘‘Sattārammaṇa’’nti vā sattasaṅkhātaṃ saṅkhārārammaṇameva upādāya vuttattā na koci virodho. Tathā hi vuttaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 714) ‘‘yāni sikkhāpadāni ettha ‘sattārammaṇānī’ti vuttāni, tāni yasmā ‘sattoti’ti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karontī’’ti. Ito paresupi eseva nayo. Visabhāgavatthuno ‘‘itthipurisā’’ti gahetabbato sattārammaṇotipi eke. ‘‘Eko diṭṭho, dve sutā’’tiādinā samphappalapane diṭṭhasutamutaviññātavasena. Tathā abhijjhāti ettha tathā-saddo ‘‘diṭṭhasutamutaviññātavasenā’’ti idampi upasaṃharati, na sattasaṅkhārārammaṇataṃ eva dassanādivasena abhijjhāyanato. ‘‘Natthi sattā opapātikā’’ti pavattamānāpi micchādiṭṭhi tebhūmakadhammārammaṇā evāti adhippāyena tassā saṅkhārārammaṇatā vuttā. Kathaṃ pana micchādiṭṭhiyā mahaggatappattā dhammā ārammaṇaṃ hontīti? Sādhāraṇato. Natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipākoti hi pavattamānāya atthato rūpārūpāvacaradhammāpi gahitāva hontīti.

Sukhabahulatāya rājāno hasamānāpi ‘‘coraṃ ghātethā’’ti vadanti, hāso pana tesaṃ aññavisayoti āha ‘‘sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hotī’’ti. Majjhattavedano na hoti, sukhavedanova. Tattha ‘‘kāmānaṃ samudayā’’tiādinā vedanābhedo veditabbo. Lobhasamuṭṭhāno musāvādo sukhavedano vā siyā majjhattavedano vā, dosasamuṭṭhāno dukkhavedano vāti musāvādo tivedano siyā. Iminā nayena sesesupi yathārahaṃ vedanānaṃ ‘‘lobho nidānaṃ kammānaṃ samudayāyā’’tiādinā bhedo veditabbo.

Pāṇātipāto dosamohavasena dvimūlakoti sampayuttamūlameva sandhāya vuttaṃ. Tassa hi mūlaṭṭhena upakārabhāvo dosaviseso, nidānamūle pana gayhamāne lobhamohavasenapi vaṭṭati. Sammūḷho āmisakiñjakkhakāmopi hi pāṇaṃ hanati. Tenevāha ‘‘lobho nidānaṃ kammānaṃ samudayāyā’’tiādi (a. ni. 

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6.63;"诸比丘,三种身思为不善身业"等语故业性明显。业即以善趣恶趣及彼处生起乐苦之道而转起称为业道故,彼业道性明显。但贪等以思励性故善行不善行性,以思所生辅助性故善趣恶趣及彼生起乐苦道性等,非如是明显业道性故,彼等以彼自性于阿毗达摩说为业道聚。或应知思因非彼种类故不与彼等说。"至根"即至根说,于根自性法被说时,是义。
"不与取缘有情"此与"五学处唯缘有限"此经文相违。因杀生等恶戒之所缘,即是彼离之所缘。因即从所当违越事而离故。或"缘有情"说依称为有情之行所缘故无任何相违。如是于《断痴论》说:"于此说'缘有情'彼等学处,因于称为'有情'之行而作所缘"。从此以后也是此理。因应取违境为"女男"故缘有情,一些人说。于绮语依"见一闻二"等见闻觉知。"如是贪"此中如是字也摄"依见闻觉知",不仅依见等而贪故显示缘有情行。虽转起"无化生有情"邪见也唯缘三界法,意趣说彼缘行。如何邪见能缘广大法?因共通性。因说"善作恶作业无果报"转起时,义即摄取色无色界法。
因多乐故诸王虽笑也说"杀贼",但彼等笑为别境,因此说"但彼等决定思必定相应苦"。非舍受,唯乐受。此中应以"欲生起"等了知受差别。贪生虚妄语为乐受或舍受,瞋生为苦受,故虚妄语为三受。以此方式于其余也应依相应以"贪为业生起因"等了知诸受差别。
杀生依瞋痴为二根说依相应根而已。因彼以根义利益性为瞋差别,但取因根时也可依贪痴。因迷惑者为味境欲也杀生。因此说"贪为业生起因"等(增支部);

3.34). Sesesupi eseva nayo.

Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānena uppannā virati samādānavirati. Kilesānaṃ samucchindanavasena pavattā maggasampayuttā virati samucchedavirati. Kāmañcettha pāḷiyaṃ viratiyova āgatā, sikkhāpadavibhaṅge pana cetanāpi āharitvā dassitāti tadubhayampi gaṇhanto ‘‘cetanāpi vaṭṭanti viratiyopī’’ti āha.

Adussīlyārammaṇā jīvitindriyādiārammaṇā kathaṃ dussīlyāni pajahantīti dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Pāṇātipātādīhi viramaṇavasena pavattanato tadārammaṇabhāveneva tāni pajahanti. Na hi tadeva ārabbha taṃ pajahituṃ sakkā tato anissaṭabhāvato.

Anabhijjhā…pe… viramantassāti abhijjhaṃ pajahantassāti attho. Na hi manoduccaritato virati atthi anabhijjhādīheva tappahānasiddhito.

Pañcasikkhāpadasuttādivaṇṇanā niṭṭhitā.

7. Dasaṅgasuttavaṇṇanā

113.Micchattasammattavasenāti ettha micchābhāvo micchattaṃ, tathā sammābhāvo sammattaṃ. Tathā tathā pavattā akusalakkhandhāva micchāsati, evaṃ micchāñāṇampi daṭṭhabbaṃ. Na hi ñāṇassa micchābhāvo nāma atthi. Tasmā micchāñāṇinoti micchāsaññāṇāti attho, ayoniso pavattacittuppādāti adhippāyo. Micchāpaccavekkhaṇenāti micchādiṭṭhiādīnaṃ micchā ayoniso paccavekkhaṇena. Kusalavimuttīti pakatipurisasantarajānanaṃ, guṇaviyuttassa attano sakattani avaṭṭhānanti evamādiṃ akusalapavattiṃ ‘‘kusalavimuttī’’ti gahetvā ṭhitā micchāvimuttikā. Sammāpaccavekkhaṇāti jhānavimokkhādīsu sammā aviparītaṃ pavattā paccavekkhaṇā.

Dasaṅgasuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

4. Catutthavaggo

1. Catudhātusuttavaṇṇanā

114.Patiṭṭhādhātūti sahajātānaṃ dhammānaṃ patiṭṭhābhūtā dhātu. Ābandhanadhātūti nahāniyacuṇṇassa udakaṃ viya sahajātadhammānaṃ ābandhanabhūtā dhātu. Paripācanadhātūti sūriyo phalādīnaṃ viya sahajātadhammānaṃ paripācanabhūtā dhātu. Vitthambhanadhātūti dutiyo viya sahajātadhammānaṃ vitthambhanabhūtā dhātu. Kesādayo vīsati koṭṭhāsā. Ādi-saddena pittādayo santappanādayo uddhaṅgamā vātādayo gahitā. Etāti dhātuyo.

Catudhātusuttavaṇṇanā niṭṭhitā.

2. Pubbesambodhasuttavaṇṇanā



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3.34。其余也是此理。
对未受持戒者,从机缘由如所现违越事而离为机缘离。由受持而生起离为受持离。依断烦恼方式转起道相应离为断离。虽然此中于圣典唯来离,但于学处分别也引显思故,取彼二者说"思与离也可"。
为显示如何恶戒所缘命根等所缘诸恶戒舍弃故说"如"等。因以离杀生等方式转起故以彼所缘性即舍弃彼等。实非依彼能舍弃彼,因未出离彼故。
"无贪...乃至...离"即舍弃贪,是义。实无离意恶行,因由无贪等即成就彼舍。
五学处经等注释竟。
7. 十支经注释
113. "依邪性正性"此中邪性为邪,如是正性为正。如是如是转起不善蕴即邪念,如是应知邪智也。实无名为智之邪性。因此邪智者义为邪想智,意为非理转起心生。"邪观察"即邪见等邪非理观察。"善解脱"即取"了知常人内在,无功德者自住自我"等不善转起为"善解脱"而住邪解脱者。"正观察"即于诸禅解脱等正无颠倒转起观察。
十支经注释竟。
第三品注释竟。
4. 第四品
1. 四界经注释
114. "住立界"即为俱生法住立之界。"结合界"即如沐浴粉之水为俱生法结合之界。"遍熟界"即如日对果等为俱生法遍熟之界。"支持界"即如风为俱生法支持之界。发等二十部分。"等"字摄胆等热等上行风等。"此等"即诸界。
四界经注释竟。
2. 正觉前经注释

115. Ayaṃ pathavīdhātuṃ nissāya taṃ ārabbha pavatto assādo. Evaṃ pavattānanti evaṃ kāye pabhāvassa pavedanavaseneva pavattānaṃ. Hutvā abhāvākārenāti pubbe avijjamānā paccayasāmaggiyā hutvā uppajjitvā puna bhaṅgupagamanato uddhaṃ abhāvākārena. Na niccāti aniccā addhuvattā, dhuvaṃ niccaṃ. Paṭipīḷanākārenāti udayabbayavasena abhiṇhaṃ pīḷanākārena dukkhaṭṭhena. Sabhāvavigamākārenāti attano sabhāvassa vigacchanākārena. Sabhāvadhammā hi appamattaṃ khaṇaṃ patvā nirujjhanti. Tasmā te ‘‘jarāya maraṇena cā’’ti dvedhā vipariṇamanti. Tenāha ‘‘vipariṇāmadhammā’’ti. Ādīnaṃ vāti pavattetīti ādīnavo, paramakāpaññatā. Vinīyatīti vūpasamīyati. Accantappahānavasena nissarati etenāti nissaraṇaṃ.

Sāyaṃ nipannā sabbarattiṃ khepetvā pāto uṭṭhahāma, māsapuṇṇaghaṭo viya no sarīraṃ nissandābhāvato.

Phusitamattesupīti udakassa phusitamattesupi.

Atināmenti kālaṃ. Evaṃ vuttanayena pavattā puggalā etā pathavīdhātuādayo assādenti nāma abhirativasena tattha ākaṅkhuppādanato.

Abhivisiṭṭhena ñāṇenāti aggamaggañāṇena. Rukkho bodhi ‘‘bujjhati etthā’’ti katvā. Maggo bodhi ‘‘bujjhati etenā’’ti katvā. Sabbaññutaññāṇaṃ bodhi sammā sāmañca sabbadhammānaṃ bujjhanato. Nibbānaṃ bodhi bujjhitabbato. Tesanti niddhāraṇe sāmivacanaṃ. Sāvakapāramīñāṇanti sāvakapāramīñāṇaṃ yāthāvato dassanavatthu.

Akuppāti paṭipakkhehi akopetabbo. Kāraṇatoti ariyamaggato. Tato hissa akuppatā. Tenāha ‘‘sā hī’’tiādī. Ārammaṇatoti nibbānārammaṇato nibbānārammaṇānaṃ lokiyasamāpattīnaṃ abhāvato.

Vitthāravasenāti ekekadhātuvasenāti vadanti, ekekissā pana dhātuyā lakkhaṇavibhattidassanavasena. Yanti hetuatthe nipāto, yaṃ nimittanti attho. Assādeti etenāti assādo, taṇhā. Ayaṃ pathavīdhātuyā assādoti ettha ayaṃ-saddo ‘‘pahānapaṭivedho’’ti etthāpi ānetvā sambandhitabbo ‘‘ayaṃ pahānapaṭivedho paṭivijjhitabbaṭṭhena samudayasacca’’nti. Esa nayo sesasaccesupi. Yāti yathāvuttesu assādo ādīnavo nissaraṇanti imesu tīsu ṭhānesu pavattā yā diṭṭhi…pe… yo samādhi, ayaṃ bhāvanāpaṭivedho maggasaccanti vuttanayeneva yojetabbaṃ.

Pubbesambodhasuttavaṇṇanā niṭṭhitā.

3. Acariṃsuttavaṇṇanā

116. Yathā yāvatā nissaraṇapariyesanaṭṭhāne ādīnavapariyesanā, evaṃ yāvatā ādīnavapariyesanaṭṭhāne assādapariyesanā sammāpaṭipannassāti vuttaṃ ‘‘acarinti ñāṇacārena acariṃ, anubhavanacārenā’’ti.

Acariṃsuttavaṇṇanā niṭṭhitā.

4. Nocedaṃsuttavaṇṇanā

117.Nissaṭātiādīni padāni, ādito vuttapaṭisedhenāti ‘‘nevā’’ti ettha vuttena nakārena. Tenāha ‘‘na nissaṭā’’tiādi. Vimariyādikatenātiādi ca ettha viharaṇapekkhaṇe karaṇavacanaṃ. Dutiyanayeti ‘‘yato ca kho, bhikkhave’’tiādinā vuttanaye. Kilesavaṭṭamariyādāya sabbaso abhāvato nimmariyādikatena cittena. Tenāha ‘‘tatthā’’tiādi. Tīsūti dutiyādīsu tīsu.

Nocedaṃsuttavaṇṇanā niṭṭhitā.

5. Ekantadukkhasuttavaṇṇanā



我来 助您翻译这段巴利文成简体中文：
115. 此依地界,缘彼转起爱味。"如是转起"即如是于身依显明威力而转起。"成已无性"即前无已由缘和合而有生起,复于坏灭上无有性。"非常"即无常不坚实,坚实为常。"以逼迫性"即依生灭而数数逼迫性为苦义。"以自性离性"即以自性离去性。因自性法得极少刹那即灭。因此彼等"由老由死"如是二种变异。因此说"变异法"。"过患"即转起最大恶性。"离"即止息。由究竟舍方式出离此为出离。
晚卧尽一切夜至朝起,我们身如满月瓶因无流出。
"仅滴"即仅水滴。
消磨时间。如是说方式转起诸补特伽罗,因起彼爱乐而生欲求故名味着此等地界等。
"以殊胜智"即以最上道智。菩提树为菩提因"于此觉悟"。道为菩提因"由此觉悟"。一切知智为菩提因正自己觉悟一切法。涅槃为菩提因应觉。"彼等"为抉择属格。"声闻波罗蜜智"即如实见声闻波罗蜜智事。
"不动"即不为对治所动。"由因"即由圣道。因彼不动性从此。因此说"此"等。"由所缘"即由涅槃所缘,因无世间三摩钵底缘涅槃故。
"以广说"即依一一界,说者说,但依一一界相分别显示。"彼"为因义不变词,义为彼因。"以此味着"为味,贪。"此地界味"此中"此"字也应引来连结"通达舍"说"此通达舍以应通达义为集谛"。其余诸谛也是此理。"彼"即如说味患离此三处转起彼见...乃至...彼定,此修通达道谛,如说方式应配。
正觉前经注释竟。
3. 行走经注释
116. 如于求出离处求过患,如是于求过患处求味着,为正行者,因此说"行走即以智行走,以领受行走"。
行走经注释竟。
4. 若无此经注释
117. "已出离"等诸句,以前说否定,即此"绝非"中说之否定词。因此说"非已出离"等。"以无限"等此中住观为具格。第二理即以"诸比丘,但由"等说理。因烦恼轮限制一切无故以无限心。因此说"于彼"等。"三"即第二等三。
若无此经注释竟。
5. 一向苦经注释

118.Ekanteneva dukkhāti avīcimahānirayo viya ekantato dukkhā eva sukhena avomissā. Dukkhena anupatitāti dukkheneva sabbaso upagatā. Dukkhena okkantāti bahiddhā viya antopi dukkhena avakkantā anupaviṭṭhā. Sukhavedanāpaccayatāya imāsaṃ dhātūnaṃ sukhatā viya dukkhavedanāpaccayatāpi veditabbā, saṅkhāradukkhatā pana sabbattha caritā eva . Sabbatthāti sabbāsu dhātūsu, sabbaṭṭhānesu vā. Paṭhamaṃ sukhaṃ dassetvāpi pacchā dukkhassa kathitattā ‘‘dukkhalakkhaṇaṃ kathita’’nti vuttaṃ.

Ekantadukkhasuttavaṇṇanā niṭṭhitā.

6-10. Abhinandasuttādivaṇṇanā

119-123. Chaṭṭhasattamesu vaṭṭavivaṭṭaṃ kathitaṃ. Aṭṭhakathāyaṃ pana ‘‘vivaṭṭaṃ kathita’’nti vuttaṃ . Tīsu suttesu. Catusaccamevāti cattāri saccāni samāhaṭāni catusaccanti tesaṃ ekajjhaṃ gahaṇaṃ, niyamo pana tabbinimuttassa paramatthassa abhāvato.

Abhinandasuttādivaṇṇanā niṭṭhitā.

Catutthavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Dhātusaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

4. Anamataggasaṃyuttaṃ

1. Paṭhamavaggo

1. Tiṇakaṭṭhasuttavaṇṇanā

124. Upasaggo samāsavisaye sasādhanaṃ kiriyaṃ dassetīti vuttaṃ ‘‘ñāṇena anugantvāpī’’ti. Vassasataṃ vassasahassanti nidassanamattametaṃ, tato bhiyyopi anugantvā anamataggo eva saṃsāro. Agga-saddo idha mariyādavacano, anuddesikañcetaṃ vacananti āha ‘‘aparicchinnapubbāparakoṭiko’’ti. Aññathā antimabhavikaparicchinnakatavimuttiparipācanīyadhammādīnaṃ vasena aparicchinnapubbāparakoṭi na sakkā vattuṃ. Saṃsaraṇaṃ saṃsāro. Pacchimāpi na paññāyati andhabālānaṃ vasenāti adhippāyo. Tenāha bhagavā ‘‘dīgho bālāna saṃsāro’’ti (dha. pa. 60). Vemajjheyeva pana sattā saṃsaranti pubbāparakoṭīnaṃ alabbhanīyattā. Attho paritto hoti yathābhūtāvabodhābhāvato. Buddhasamayeti sāsaneti attho. Attho mahā yathābhūtāvabodhisambhavato, atthassa vipulatāya taṃsadisā upamā natthīti parittaṃyeva upamaṃ āharantīti adhippāyo. Idāni vuttamevatthaṃ ‘‘pāḷiyaṃ hī’’tiādinā samattheti. Mātu mātaroti mātu mātāmahiyo. Tassevāti dukkhasseva. Tibbanti dukkhapariyāyoti.

Tiṇakaṭṭhasuttavaṇṇanā niṭṭhitā.

2. Pathavīsuttavaṇṇanā

125.Mahāpathavinti avisesena anavasesapariyādāyinīti āha ‘‘cakkavāḷapariyanta’’nti. Parikappavacanañcetaṃ.

Pathavīsuttavaṇṇanā niṭṭhitā.

3. Assusuttavaṇṇanā

126. Kandanaṃ sasaddaṃ, rodanaṃ pana kevalamevāti āha ‘‘kandantānanti sasaddaṃ rudamānāna’’nti. Pavattanti sandanavasena pavattaṃ. ‘‘Sinerurasmīhi paricchinnesū’’ti saṅkhepena vuttamatthaṃ vivaranto ‘‘sinerussā’’tiādimāha. Maṇimayanti indanīlamaṇimayaṃ. Sinerussa pubbadakkhiṇakoṇasamapadesā ‘‘pubbadakkhiṇapassā’’ti adhippetā. Tehi nikkhantarajatarasmiyo indanīlarasmiyo ca ekato hutvā. Tāsaṃ rasmīnaṃ antaresūti tāsaṃ catūhi koṇehi nikkhantarasmīnaṃ catūsu antaresu. Cattāroti dakkhiṇādibhedā cattāro mahāsamuddā honti. Viasananti visesena khepanaṃ. Kiṃ pana tanti āha ‘‘vināsoti attho’’ti.

Assusuttavaṇṇanā niṭṭhitā.

4. Khīrasuttavaṇṇanā

127.Mātuthaññanti pītaṃ mātuyā thanato nibbattakhīraṃ bahutaranti veditabbaṃ.

Khīrasuttavaṇṇanā niṭṭhitā.

5. Pabbatasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
118. "一向苦"即如无间大地狱一向唯苦不杂乐。"为苦随逐"即一切唯为苦所达。"为苦侵入"即如外亦内为苦所入侵入。应知此等界以乐受为缘故有乐性,如是也以苦受为缘,但行苦遍行一切。"一切处"即一切界,或一切处。虽先显示乐后说苦故说"说苦相"。
一向苦经注释竟。
6-10. 欢喜经等注释
119-123. 第六第七说轮回出离。但注释中说"说出离"。三经。"唯四谛"即四谛合为四谛即彼等一处取,但决定因无离彼胜义谛故。
欢喜经等注释竟。
第四品注释竟。
《显扬真义》相应部注释
界相应注释隐义显明竟。
4. 无始相应
1. 第一品
1. 草木经注释
124. 前缀于复合范围显示具有工具的动作,故说"以智追寻"。"百年千年"此仅为例示,过彼追寻轮回也无始。"始"字此为边际义,此为不可说语,因此说"无前后际限"。否则依最后有者限定已解脱成熟法等不可说无前后际限。轮转为轮回。后际也不显现依愚痴者意趣。因此世尊说"于愚者轮回长"(法句经60)。但众生轮转于中际因不得前后际。义少因无如实觉悟。于佛教中义为教法意。义大因有如实觉悟,因义广大无如是譬喻,因此只举小譬喻,是意趣。今以"于圣典"等成立已说义。"母之母"即母之外祖母。"彼"即唯苦。"剧"即苦的同义语。
草木经注释竟。
2. 大地经注释
125."大地"即无差别一切遍故说"至轮围际"。此为假设语。
大地经注释竟。
3. 眼泪经注释
126. "号泣"为有声,"哭"唯无声,因此说"号泣即有声哭"。"流"即依流动而流。"限于须弥光"以略说义而显说"须弥"等。"摩尼所成"即青玉摩尼所成。须弥东南角等处意为"东南边"。彼等出银光青光合一。"于彼等光间"即于彼等四角出光四间。"四"即南等差别四大海。"亡"即特别消失。何为彼说"义为破坏"。
眼泪经注释竟。
4. 乳经注释
127."母乳"即应知饮母乳房所生乳更多。
乳经注释竟。
5. 山经注释

128. ‘‘Anamataggassa saṃsārassa dīghatamattā na sukaraṃ nasukara’’nti aṭṭhakathāpāṭho. Kathaṃ nacchindatīti kathaṃ na pariyosāpeti, kāyacipi gahaṇatāyāti adhippāyo. Tayo kappāsaṃsūti tayo ekakappāsaṃsū. Yehi naṃ phuṭṭhaṃ, tatopi sukhumataraṃ sāsapamattaṃ khīyeyya pabbataṃ sabbabhāgehi aticiravelaṃ parimajjante.

Pabbatasuttavaṇṇanā niṭṭhitā.

6. Sāsapasuttavaṇṇanā

129.Nagaranti nagarasaṅkhepena pākārena parikkhittataṃ sandhāya vuttaṃ. Anto pana sabbaso vicittasāsapehi eva puṇṇaṃ, evaṃ cuṇṇikābaddhaṃ. Tenāha ‘‘na pana…pe… daṭṭhabba’’nti.

Sāsapasuttavaṇṇanā niṭṭhitā.

7. Sāvakasuttavaṇṇanā

130.Tassaṭhitaṭṭhānatoti bhikkhuno anussaritvā ṭhitaṭṭhānato, tena anussaritassa satasahassakappassa anantarakappato paṭṭhāyāti attho. Evanti vuttappakārena. Cattāropi bhikkhū abhiññālābhino. Cattāri kappasatasahassāni divase divase anussareyyunti parikappanavasena vadanti.

Sāvakasuttavaṇṇanā niṭṭhitā.

8. Gaṅgāsuttavaṇṇanā

131.Etasmiṃ antareti etasmiṃ pabhavasamuddapadesaparicchinne āyāmato pañcayojanasatike atirekayojanasatike vā ṭhāne.

Gaṅgāsuttavaṇṇanā niṭṭhitā.

9. Daṇḍasuttavaṇṇanā

132. Navame khittoti punappunaṃ khitto. Ekavārañhi khitto mūlādīsu ekeneva nipateyya. Tathā sati adhippeto pātassa aniyamo na nidassito siyā. Tattha ca dhammaṃ suṇantā bhikkhū manussaloke, te sandhāya ‘‘asmā lokā’’ti āha, tadaññaṃ sandhāya ‘‘paraloka’’nti. Tassa tassa vā puggalassa yathādhippeto ayaṃ loko, tadañño paraloko.

Daṇḍasuttavaṇṇanā niṭṭhitā.

10. Puggalasuttavaṇṇanā

133.Samaṭṭhikāloti samena ākārena laddhabbaaṭṭhikālo. Giriparikkhepeti pañcahi girīhi parikkhittattā ‘‘giriparikkhepo’’ti laddhanāme rājagahe.

Puggalasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Duggatasuttavaṇṇanā

134.Duggatanti kicchajīvikattā sabbathā dukkhaṃ gataṃ upagataṃ. Tathābhūto pana daliddo varāko nāma hotīti vuttaṃ ‘‘daliddaṃ kapaṇa’’nti. Hatthapādehīti nidassanamattaṃ, aññehipi sarīrāvayavehi dussaṇṭhānehi upeto durupeto evāti.

Duggatasuttavaṇṇanā niṭṭhitā.

2. Sukhitasuttavaṇṇanā

135.Sukhitanti sañjātasukhaṃ. Tenāha ‘‘sukhasamappita’’ntiādi. Susajjitanti sukhumupakaraṇehi sabbathā sajjitaṃ.

Sukhitasuttavaṇṇanā niṭṭhitā.

3. Tiṃsamattasuttavaṇṇanā

136.Dhutaṅgasamādānavasena, na araññavāsādimattena. Sasaṃyojanā sabbaso saṃyojanānaṃ appahīnattā, na puthujjanabhāvato. Ekekavaṇṇakālova gahetabboti etena mahiṃsādīnaṃ rassadīghapiṅgalādīsu ekekāneva gahetvā dasseti.

Tiṃsamattasuttavaṇṇanā niṭṭhitā.

4-9. Mātusuttādivaṇṇanā

137-142.Liṅganiyamenaceva cakkavāḷaniyamena cāti ‘‘purisānañhi mātugāmakālo, mātugāmānañca purisakālo’’ti yathā sattasantāne liṅganiyamo natthi, evaṃ kadāci imasmiṃ cakkavāḷe nibbattanti, kadāci aññatarasminti cakkavāḷaniyamopi natthi. Evameva ṭhite

Cakkavāḷe mātugāmakāle namātābhūtapubbo natthītiādinā liṅganiyamena cakkavāḷaniyamo ca veditabbo. Tenāha ‘‘tesū’’tiādi.

Mātusuttādivaṇṇanā niṭṭhitā.

10. Vepullapabbatasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
128. "无始轮回长久性不易"为注释文。"如何不断"即如何不终结,意为以任何把握性。"三棉絮"即三单棉絮。被彼触及,较彼更细芥子量山会消尽,以一切部分甚久时摩擦。
山经注释竟。
2. 芥子经注释
129. "城"即就城墙围绕而说。但内完全充满种种芥子,如此散置。因此说"但不应...乃至...见"。
芥子经注释竟。
7. 声闻经注释
130. "从彼住处"即从比丘忆念住处,从彼忆念百千劫无间劫开始,是义。"如是"即如说方式。四比丘皆得神通。说每日忆念四百千劫是依假设方式。
声闻经注释竟。
8. 恒河经注释
131. "于此间"即于此发源海处限定长五百由旬或过百由旬处。
恒河经注释竟。
9. 杖经注释
132. 第九"投"即再再投。因一次投落于根等一处。如是则不显示所欲义投落无确定。于彼闻法比丘于人世,依彼说"从此世",依彼余说"他世"。或彼彼补特伽罗如所欲此世,彼余为他世。
杖经注释竟。
10. 补特伽罗经注释
133. "同骨时"即以同相应得骨时。"山围"即在（摩揭陀国首都）王舍城,因五山围绕得名"山围"。
补特伽罗经注释竟。
第一品注释竟。
2. 第二品
1. 困苦经注释
134. "困苦"即因生活艰难一切趋向苦。如是成者为贫困可怜,因此说"贫困可怜"。"以手足"为举例,具足其他不端正身体部分也是。
困苦经注释竟。
2. 安乐经注释
135. "安乐"即已生乐。因此说"具足乐"等。"善庄严"即以细妙资具一切庄严。
安乐经注释竟。
3. 三十经注释
136. 依受持头陀支,非仅住林等。"有结"即因一切结未断,非因凡夫性。"应取每一色时"由此显示就大象等唯取各别短长黄褐等。
三十经注释竟。
4-9. 母经等注释
137-142. "以性别限定及以世界限定"即"男人有女人时,女人有男人时",如于有情相续无性别限定,如是有时生此世界,有时生于某他处,也无世界限定。如是存续世界女人时无非曾为母等,应知以性别限定及世界限定。因此说"于彼等"等。
母经等注释竟。
10. 毗富罗山经注释

143.Ekaṃ apadānaṃ āharitvā dasseti ‘‘evaṃ saṃvegaṃ janetvā bhikkhū visesaṃ pāpessāmī’’ti. Catūhena ārohanti catuyojanubbedhattā. Dvinnaṃ buddhānanti kakusandhassa koṇāgamanassa cāti imesaṃ dvinnaṃ buddhānaṃ. ‘‘Tivarā rohitassā suppiyā’’ti manussānaṃ tasmiṃ tasmiṃ kāle samaññā tattha desanāmavasena jātāti veditabbā, yathā etarahi māgadhāti.

Puna vassasatanti paṭhamavassasatato uparivassasataṃ jīvanako nāma manusso natthi. Parihīnasadisaṃ kataṃ desanāya. Vaḍḍhitvāti dasavassāyukabhāvato paṭṭhāya yāva asaṅkhyeyyāyukabhāvā vaḍḍhitvā. ‘‘Parihīna’’nti vatvā taṃ parihīnabhāvaṃ dassento ‘‘katha’’ntiādimāha. Yaṃ āyuppamāṇesūti yattakaṃ āyuppamāṇesūti.

Vepullapabbatasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Anamataggasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

5. Kassapasaṃyuttaṃ

1. Santuṭṭhasuttavaṇṇanā



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143. 引来一事迹显示"如是生起厌离令诸比丘达殊胜"。"以四乘"即因四由旬高度。"二佛"即拘留孙佛、拘那含牟尼佛此二佛。"底瓦罗、罗希达萨、苏毗雅"应知于彼彼时人们称呼由彼处说名而生,如今日称摩揭陀。
"又百年"即从前百年上百年无名为长寿人。随说而作衰减相似。"增长"即从十岁寿量开始直至无数岁寿量增长。说"衰减"后显示彼衰减性故说"如何"等。"于寿量"即于几许寿量。
毗富罗山经注释竟。
第二品注释竟。
《显扬真义》相应部注释
无始相应注释隐义显明竟。
5. 迦叶相应
1. 知足经注释

144.Santuṭṭhoti sakena uccāvacena paccayena samameva ca tussanako. Tenāha ‘‘itarītarenā’’tiādi. Tattha duvidhaṃ itarītaraṃ – pākatikaṃ, ñāṇasañjanitañcāti. Tattha pākatikaṃ paṭikkhipitvā ñāṇasañjanitameva dassento ‘‘thūlasukhumā’’tiādimāha. Itaraṃ vuccati hīnaṃ paṇītato aññattā. Tathā paṇītampi itaraṃ hīnato aññattā. Apekkhāsaddā hi itarītarāti. Iti yena kenaci hīnena vā paṇītena vā cīvarādipaccayena santussito tathāpavatto alobho itarītarapaccayasantoso, taṃsamaṅgitāya santuṭṭho. Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesapadadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābho, tena santoso yathālābhasantoso. Balanti kāyabalaṃ. Sāruppanti bhikkhuno anucchavikatā.

Yathāladdhato aññassa apatthanā nāma siyā appicchatāya pavattiākāroti tato vinivattitameva santosassa sarūpaṃ dassento ‘‘labhantopi na gaṇhātī’’ti āha. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ sarīrabādhāvahañca hotīti payojanavasena, nātricchatādivasena parivattetvā. Lahukacīvaraparibhoge santosavirodhi na hotīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Mahagghacīvaraṃ bahūni vā cīvarāni labhitvā tāni vissajjetvā aññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Evaṃ sesapaccayesu yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

Pakatīti vācāpakatiādikā. Avasesaniddāya abhibhūtattā paṭibujjhato sahasā pāpakā vitakkā pātubhavantīti.

Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitattā muttaharītakaṃ. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya yā pabbajjā’’tiādinā sammāsambuddhādīhi pasatthaṃ.

Eko ekacco santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi āyasmā bākulatthero. Na santuṭṭo hoti, santosassa vaṇṇaṃ katheti seyyathāpi thero upanando sakyaputto. Neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti seyyathāpi thero lāḷudāyī. Ayanti āyasmā mahākassapo. Anesananti ayoniso micchājīvavasena paccayapariyesanaṃ. Uttasatīti ‘‘kathaṃ nu kho labheyya’’nti jātuttāsena uttasati. Tathā paritassati. Ayanti mahākassapatthero. Evaṃ yathāvuttaekaccabhikkhu viya na paritassati, alābhaparittāsena vighātappattiyā na parittāsaṃ āpajjati. Lobhoyeva ārammaṇena saddhiṃ ganthanaṭṭhena bajjhanaṭṭhena gedho lobhagedho. Mucchanti gedhaṃ momūhattabhāvaṃ. Ādīnavanti dosaṃ. Nissaraṇamevāti cīvare idamatthitādassanapubbakaṃ alaggabhāvasaṅkhātaniyyānameva pajānanto. Yathāladdhādīnanti yathāladdhapiṇḍapātādīnaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ.

Yathā mahākassapattheroti attanā vattabbaniyāmena vadati, bhagavatā pana vattabbaniyāmena ‘‘yathā kassapo bhikkhū’’ti bhavitabbaṃ. Kassapena nidassanabhūtena. Kathanaṃ nāma bhāro ‘‘mutto moceyya’’nti paṭiññānurūpattā. Paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāro satthu āṇāya sirasā sampaṭicchitabbato.

Santuṭṭhasuttavaṇṇanā niṭṭhitā.

2. Anottappīsuttavaṇṇanā



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144. "知足"即以自己高低资具及平等而知足者。因此说"以种种"等。此中种种有二:自然的和智慧生的。其中舍弃自然的,唯显示智慧生的,故说"粗细"等。"其他"说为劣,因异于胜。如是胜也为其他,因异于劣。因依待语故为种种。如是以任何劣或胜衣等资具知足,如是转起无贪为种种资具知足,具足彼为知足。如所得即随自得相应知足为如得知足。余二句也是此理。或得为所得,任何所得为如得,以彼知足为如得知足。"力"即身力。"适宜"即比丘之适当性。
从所得不求他名为少欲转起相,故显示知足自性即离彼说"虽得不取"。"彼转换"即依重衣对常弱等不引安乐引身苦等功用,非依不知足等转换。轻衣受用不违知足故说"以轻资养也是知足"。得贵重衣或众多衣,舍彼取他,因住如适宜理故不违知足,因此说"舍彼...乃至...持用也是知足"。如是于余资具应知如力如适宜说示中也字之意趣。
"自性"即语言自性等。因余睡眠所制故醒时突然恶寻现起。
"弃舍诃梨勒"即牛尿浸,或因腐烂而弃故为弃舍诃梨勒。"佛等赞叹"即被正等觉等以"依腐尿药出家"等赞叹。
一类知足,不说知足功德如尊者薄拘罗长老。不知足,说知足功德如优波难陀释子长老。既不知足,也不说知足功德如罗逻陀夷长老。"此"即具寿大迦叶。"非求"即非理依邪命求资具。"怖畏"即以"如何得"生起畏而怖畏。如是恐惧。"此"即大迦叶长老。如是非如所说一类比丘恐惧,不陷入无得怖畏之苦恼。贪本以与所缘系缚义缠缚义为贪著贪欲。"痴"即贪著痴迷性。"过患"即过失。"唯出离"即了知衣为此需要为前导之无著称为出离。"如所得等"即如所得食等。此为抉择属格。
"如大迦叶长老"即依自应说方式说,但依世尊应说方式应为"如迦叶诸比丘"。以迦叶为譬喻。说名为责任,因随顺"解脱当解脱"之许诺。圆满行持为责任,因应以头受持师命故。
知足经注释竟。
2. 无愧经注释

145.Tena rahitoti tena sammāvāyāmena rahito. Nibbhayoti bhayarahito. Kusalānuppādanampi hi sāvajjameva aññāṇālasiyahetukattā. Sambujjhanatthāyāti ariyamaggehi sambujjhanāya. Yogehi khemaṃ tehi anupaddutattā.

Manuññavatthunti manoramaṃ lobhuppattikāraṇaṃ. Yathā vā tathā vāti subhasukhādivasena. Teti lobhādayo. Anuppannāti veditabbā tathārūpe vatthārammaṇe tathā anuppannapubbattā. Aññathāti vuttanayeneva vatthārammaṇehi ayojetvā gayhamāne. Vatthumhīti upaṭṭhākādicīvarādivatthumhi. Ārammaṇeti manāpiyādibhede ārammaṇe. Tādisena paccayenāti ayonisomanasikārasativossaggādipaccayena . Imeti vuttanayena paccayalābhena pacchā uppajjamānā pāḷiyaṃ tathā vuttāti daṭṭhabbaṃ. Evaṃ uppajjamānatāya nappahīyanti nāma. Anuppādo hi paramatthato pahānaṃ kathitaṃ, tasmā tattha kathitanayeneva gahetabbanti adhippāyo.

Appaṭiladdhāti anuppattiyā. Teti yathāvuttasīlādianavajjadhammā. Paṭiladdhāti adhigatā. ‘‘Sīlādidhammā’’ti ettha yadi maggaphalānipi gahitāni, atha kasmā ‘‘parihānivasenā’’ti vuttanti āha ‘‘ettha cā’’tiādi. Imassa pana sammappadhānassāti catutthassa sammappadhānassa vasena. Ayaṃ desanāti ‘‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyu’’nti ayaṃ desanā katā. Dutiyamaggo vā…pe… saṃvatteyyāti idaṃ āyatiṃ sattasu attabhāvesu uppajjamānadukkhasaṅkhātaanatthuppattiṃ sandhāya vuttaṃ. ‘‘Ātāpī ottappī bhabbo sambodhāyā’’tiādivacanato ‘‘ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitā’’ti vuttaṃ.

Anottappīsuttavaṇṇanā niṭṭhitā.

3. Candūpamasuttavaṇṇanā



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145. "离彼"即离彼正精进。"无畏"即离畏。因不生善也是有过,因无知懈怠为因故。"为正觉"即为以圣道正觉。由瑜伽安稳因不被彼损害。
"可意事"即悦意贪生起因。"如何如何"即依净乐等。"彼等"即贪等。应知"未生"因于如是事所缘如是未曾生故。"异此"即不依所说方式事所缘结合而取时。"于事"即于近事等衣等事。"于所缘"即于可意等差别所缘。"如是缘"即非理作意、失念等缘。"此等"即依所说方式得资具后生起,应见经中如是说。因如是生起故名为未断。因无生实为断说,是故应如彼所说方式理解,是为意趣。
"未得"即未达。"彼等"即如所说戒等无过法。"已得"即已证。"戒等法"此中若取道果,则为何说"依衰退"因此说"于此等"。"此正勤"即依第四正勤。"此说"即作"我已生善法灭时将导不利"此说。"第二道...乃至...将导"此依未来七有生起苦称不利生起而说。因"热诚有愧能趣菩提"等语故说"此四正勤依前分观说"。
无愧经注释竟。
3. 月喻经注释


146. Piyamanāpaniccanavakādiguṇehi cando upamā etesanti candūpamā. Santhavādīni padāni aññamaññavevacanāni. Pariyuṭṭhānaṃ puna citte kilesādhigamo. Sabbehipi padehi katthaci satte anurodharodhābhāvamāha. Attano pana sommabhāvena mahājanassa piyo manāpo. Yadatthamettha candūpamā āhaṭā, taṃ dassento ‘‘eva’’ntiādimāha. Na kevalaṃ candūpamatāya ettako eva guṇo, atha kho aññepi santīti te dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Evamādīhīti ādi-saddena yathā. Cando lokānuggahena ajavīthiādikā nānāvīthiyo paṭipajjati, evaṃ bhikkhu taṃ taṃ disaṃ upagacchati kulānuddayāya. Yathā cando kaṇhapakkhato sukkapakkhaṃ upagacchanto kalāhi vaḍḍhamāno hutvā niccanavo hoti, evaṃ bhikkhu kaṇhapakkhaṃ pahāya sukkapakkhaṃ upagantvā guṇehi vaḍḍhamāno lokassa vā pāmojjapāsaṃsattho niccanavatāya candasamacitto adhunupasampanno viya ca niccanavo hutvā carati.

Apakassitvāti kilesakāmavatthukāmehi vivecetvā. Taṃ nekkhammābhimukhaṃ kāyacittānaṃ ākaḍḍhanaṃ kāyato apanayanañca hotīti āha ‘‘ākaḍḍhitvā apanetvāti attho’’ti. Catukkañcettha sambhavatīti taṃ dassetuṃ ‘‘yo hi bhikkhū’’tiādi vuttaṃ.

Niccanavayāti ‘‘niccanavakā’’icceva vuttaṃ hoti. Ka-saddena hi padaṃ vaḍḍhitaṃ, ka-kārassa ca ya-kārādeso. Evaṃ vicariṃsūti kiñjakkhavasena pariggahābhāvena yathā ime, evaṃ vicariṃsu aññeti anukampamānā.

Dvebhātikavatthūti dvebhātikattherapaṭibaddhaṃ vatthuṃ. Appatirūpakaraṇanti bhikkhūnaṃ asāruppakaraṇaṃ. Ādhāyitvāti āropanaṃ ṭhapetvā. Tathāti yathā saṅghamajjhe gaṇamajjhe ca, tathā vuḍḍhatare puggale appatirūpakaraṇaṃ. Evamādīti ādi-saddena antaragharappavesane aññattha ca yathāvuttato aññaṃ asāruppakiriyaṃ saṅgaṇhāti. Tatthevāti saṅghamajjhe gaṇamajjhe puggalassa ca vuḍḍhassa santike.

Yathāvuttesu aññesu ca tesu ṭhānesu. Pāpicchatāpi manopāgabbhiyanti eteneva kodhūpanāhādīnaṃ samudācāro manopāgabbhiyanti dassitaṃ hoti.

Ekato bhāriyanti piṭṭhipassato onataṃ. Vāyupatthambhanti cittasamuṭṭhānavāyunā upatthambhanaṃ. Anubbejetvā cittanti ānetvā sambandho. Cittassa hi tato anubbejanaṃ tadanunayanaṃ. Tenāha ‘‘sampiyāyamāno oloketī’’ti. Vāyupatthambhakaṃ gāhāpetvāti kāyaṃ tathā upatthambhakaṃ katvā.

Opammasaṃsandanaṃ suviññeyyameva. Kāmagiddhatāya hīnādhimuttiko, avisuddhasīlācāratāya micchāpaṭipanno.

Aṅgulīhi nikkhantapabhā ākāsasañcalanena diguṇā hutvā ākāse vicariṃsūti āha ‘‘yamakavijjutaṃ cārayamāno viyā’’ti. ‘‘Ākāse pāṇiṃ cālesī’’ti padassa aññattha anāgatattā ‘‘asambhinnapada’’nti vuttaṃ. Attamanoti pītisomanassehi gahitamano. Yañhi cittaṃ anavajjaṃ pītisomanassasahitaṃ, taṃ sasantakaṃ hitasukhāvahattā. Tenāha ‘‘sakamano’’tiādi. Na domanassena…pe… gahitamano sakacittassa tabbiruddhattā. Purimanayenevāti ‘‘idāni yo hīnādhimuttiko’’tiādinā pubbe vuttanayeneva.


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146. 以可爱、可意、常新等功德,月为彼等之喻故为月喻。亲近等诸词为互相同义词。"遍起"为于心中烦恼再得。以一切词说于某众生无顺逆。但以自柔和性为大众所爱乐。显示此中为何引月喻说"如是"等。不仅月喻性唯此功德,更有其他,为显示彼等故说"又"等。"如是等"即以等字如。月以饶益世间而行羊道等种种道,如是比丘前往彼彼方为悲悯诸家。如月从黑分趋向白分以支分增长而常新,如是比丘舍黑分趋向白分以功德增长,或为世间喜赞而心如月常新,如新出家者常新而行。
"远离"即离欲乐事欲。彼向出离引导身心,从身引离故说"引导引离是义"。此中有四法,为显示彼故说"有比丘"等。
"常新者"即唯说"常新"。以ka音增词,以ka音变ya音。"如是行"即因无执著饰品故无执取,如此等如是其他悲愍而行。
"二兄弟事"即系属二兄弟长老事。"不适当作"即比丘不适当作。"置"即安立。"如是"即如于僧中众中,如是于长者补特伽罗不适当作。"如是等"即以等字摄入入内家及他处如所说外其他不适当作。"于彼处"即于僧中众中及长者补特伽罗前。
于所说及其他彼等处。"恶欲及心粗暴"即由此显示嗔恚等现行为心粗暴。
"一边重"即从背部弯曲。"风支持"即由心生风支持。"引导心"与"引来"相连。因心从彼引导即随顺彼。因此说"亲爱而视"。"令风支持"即令身如是支持。
譬喻比较易知。因贪欲而趣下,因不净戒行而邪行。
指端放光于空中移动成双而行,故说"如放双电"。因"于空中摇手"句不见于他处故说"不杂句"。"心满"即以喜悦摄心。因无过失心与喜悦相应,彼为自己因引生利乐故。因此说"自心"等。不以忧等摄心因违背自心故。"如前理"即如前"今有趣下"等所说理。


Pasannākāranti pasannehi kātabbakiriyaṃ. Taṃ sarūpato dasseti ‘‘cīvarādayo paccaye dadeyyu’’nti. Tathabhāvāyāti yadatthaṃ bhagavatā dhammo desito, yadatthañca sāsane pabbajjā, tadatthāya . Rakkhaṇabhāvanti apāyabhayato ca rakkhaṇajjhāsayaṃ. Candopamādivasenāti ādi-saddena ākāse calitapāṇi viya katthaci alaggatāya parisuddhajjhāsayatā sattesu kāruññanti evamādīnaṃ saṅgaho.

Candūpamasuttavaṇṇanā niṭṭhitā.

4. Kulūpakasuttavaṇṇanā

147. Kulāni upagacchatīti kulūpako. Sandīyatīti sabbaso dīyati, avakhaṇḍīyatīti attho. Sā pana avakhaṇḍiyanā dukkhāpanā aṭṭiyanā hotīti vuttaṃ ‘‘aṭṭīyatī’’ti. Tenāha bhagavā ‘‘so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayatī’’ti. Vuttanayānusārena heṭṭhā vuttanayassa anusaraṇena.

Kulūpakasuttavaṇṇanā niṭṭhitā.

5. Jiṇṇasuttavaṇṇanā

148.Chinnabhinnaṭṭhāne chiddassa aputhulattā aggaḷaṃ adatvāva suttena saṃsibbanamattena aggaḷadānena ca chidde puthule. Nibbasanānīti ciranisevitavasanakiccāni, paribhogajiṇṇānīti attho. Tenāha ‘‘pubbe…pe… laddhanāmānī’’ti, saññāpubbako vidhi aniccoti ‘‘gahapatānī’’ti vuttaṃ yathā ‘‘vīriya’’nti.

Senāpatinti senāpatibhāvinaṃ, senāpaccārahanti attho. Attano kammenāti attanā kātabbakammena. Soti satthā. Tasminti mahākassapatthere karotīti sambandho. Na karotīti vuttamatthaṃ vivaranto ‘‘kasmā’’tiādimāha. Yadi satthā dhutaṅgāni na vissajjāpetukāmo, atha kasmā ‘‘jiṇṇosi dāni tva’’ntiādimavocāti āha ‘‘yathā panā’’tiādi.

Diṭṭhadhammasukhavihāranti imasmiṃyeva attabhāve phāsuvihāraṃ. Amānusikā savanaratīti atikkantamānusikāya araññasadduppattiyā araññehaṃ vasāmīti vivekavāsūpanissayādhīnasaddasavanapaccayā dhammarati uppajjati. Aparoti añño, dutiyoti attho. Tatthevāti tasmiṃyeva ekassa viharaṇaṭṭhāne viharaṇasamaye ca phāsu bhavati cittavivekasambhavato. Tenāha ‘‘ekassa ramato vane’’ti.

Tathāti yathā āraññikassa rati, tathā piṇḍapātikassa labbhati diṭṭhadhammasukhavihāro. Esa nayo sesesu. Apiṇḍapātikādhīno itarassa visesajotakoti tamevassa visesaṃ dassetuṃ ‘‘akālacārī’’tiādi vuttaṃ.

Amhākaṃ salākaṃ gahetvā bhattatthāya gehaṃ anāgacchantassa sattāhaṃ na pātetabbanti sāmikehi dinnattā sattāhaṃ salākaṃ na labhati, na katikavasena. Piṇḍacārikavatte avattanato ‘‘yassa cesā’’tiādi vuttaṃ.

Paṭhamataraṃ kātabbaṃ yaṃ, taṃ vattaṃ, itaraṃ paṭivattaṃ. Mahantaṃ vā vattaṃ, khuddakaṃ paṭivattaṃ. Keci ‘‘vattapaṭipatti’’nti paṭhanti, vattassa karaṇanti attho. Uddharaṇa-atiharaṇa-vītiharaṇavossajjana-sannikkhepana-sannirumbhanānaṃ vasena cha koṭṭhāse. Garubhāvenāti thirabhāvena.

‘‘Amukasmiṃ senāsane vasantā bahuṃ vassavāsikaṃ labhantī’’ti tathā na vassavāsikaṃ pariyesanto carati vassavāsikasseva aggahaṇato. Tasmā senāsanaphāsukaṃyeva cinteti. Tena bahuparikkhārabhāvena phāsuvihāro natthi parikkhārānaṃ rakkhaṇapaṭijagganādidukkhabahulatāya. Appicchādīnanti appicchasantuṭṭhādīnaṃyeva labbhati diṭṭhadhammasukhavihāro.

Jiṇṇasuttavaṇṇanā niṭṭhitā.

6. Ovādasuttavaṇṇanā



我来 助您翻译这段巴利文：
"净信之业"即由净信者所作之业。显示其本质说"施衣等资具"。"为如是性"即为世尊所说法、为入教出家之目的。"护持性"即护持免于恶道怖畏之意乐。"依月喻等"即以等字摄入如空中移手般于任处无著之清净意乐、对众生悲愍等。
月喻经注释竟。
4. 亲近俗家经注释
147. "亲近诸家"为亲近俗家者。"被压迫"即完全压迫,义为被摧毁。彼摧毁即为苦恼困扰,故说"困扰"。因此世尊说"彼缘此感受苦忧"。"依所说理"即随顺下文所说理。
亲近俗家经注释竟。
5. 破旧经注释
148. 裂破处孔不大故不加补片,仅以线缝合及施补片于孔大处。"破旧衣"即长久所用衣物功用,义为使用破旧。因此说"前...乃至...所得名",因想先于规定故说"居士",如说"精进"。
"将军"即当为将军者,义为堪任将军位。"自业"即自应作业。"彼"即导师。"于彼"即对大迦叶长老作,为相连。"不作"为显说义故说"为何"等。若导师不欲令舍头陀行,则为何说"汝今已老"等,因此说"但如"等。
"现法乐住"即于此生中安住。"超人闻乐"即因超越人类之林声生起,"我住林中"之依远离住所缘声闻而生法乐。"另一"即其他,义为第二。"于彼处"即于彼独住处独住时安乐因生心远离。因此说"独乐林中"。
"如是"即如林居者之乐,如是乞食者得现法乐住。余者亦同此理。不乞食依他显示殊胜故为显其殊胜说"非时行"等。
因主人给予"取我等之票不来家中求食者七日不应投"故七日不得票,非因规约。因不行乞食行故说"若有此"等。
应先作者为行,其他为副行。或大为行,小为副行。有些读作"行履",义为行之作。依提举、运转、转移、放下、安置、止住之六分。"以重性"即以坚固性。
"住某精舍者得多雨安居资具"如是不求雨安居资具而行因不取雨安居资具。因此唯思精舍安适。因彼多资具性无安乐住因资具护持整理等多苦。"少欲等"即唯少欲知足等得现法乐住。
破旧经注释竟。
6. 教诫经注释

149.Attano ṭhāneti sabrahmacārīnaṃ ovādakaviññāpakabhāvena attano mahāsāvakaṭṭhāne ṭhapanatthaṃ. Atha vā yasmā ‘‘ahaṃ dāni na ciraṃ ṭhassāmi, tathā sāriputtamoggallānā, ayaṃ pana vīsaṃvassatāyuko, ovadanto anusāsanto mamaccayena bhikkhūnaṃ mayā kātabbakiccaṃ karissatī’’ti adhippāyena bhagavā imaṃ desanaṃ ārabhi. Tasmā attano ṭhāneti satthārā kātabbaovādadāyakaṭṭhāne. Tenāha ‘‘evaṃ panassā’’tiādi. Yathāha bhagavā ‘‘ovada, kassapa…pe… tvaṃ vā’’ti. Dukkhena vattabbā appadakkhiṇaggāhibhāvato. Dubbacabhāvakaraṇehīti kodhūpanāhādīhi. Anusāsaniyā padakkhiṇaggahaṇaṃ nāma anudhammacaraṇaṃ, chinnapaṭipatti katā vāmaggāho nāmāti āha ‘‘anusāsani’’ntiādi. Atikkamma vadanteti aññamaññaṃ atikkamitvā atimaññitvā vadante. Bahuṃ bhāsissatīti dhammaṃ kathento ko vipulaṃ katvā kathessati. Asahitanti pubbenāparaṃ nasahitaṃ hetupamāvirahitaṃ. Amadhuranti na madhuraṃ na kaṇṇasukhaṃ na pemanīyaṃ. Lahuññeva uṭṭhāti appavattanena kūlaṭṭhānaṃ viya tassa kathanaṃ.

Ovādasuttavaṇṇanā niṭṭhitā.

7. Dutiyaovādasuttavaṇṇanā

150.Okappanasaddhāti saddheyyavatthuṃ ogāhitvā ‘‘evameta’’nti kappanasaddhā. Kusaladhammajānanapaññāti anavajjadhammānaṃ sabbaso jānanapaññā. Parihānanti sabbāhi sampattīhi parihānaṃ. Na hi kalyāṇamittarahitassa kāci sampatti nāma atthīti.

Dutiyaovādasuttavaṇṇanā niṭṭhitā.

8. Tatiyaovādasuttavaṇṇanā

151.Pubbeti paṭhamabodhiyaṃ. Etarahīti tato pacchime kāle. Kāraṇapaṭṭhapaneti kāraṇārambhe. Tesu vuttaguṇayuttesu theresu. Tasminti tasmiṃ yathāvuttaguṇayutte puggale. Evaṃ sakkāre kayiramāneti ‘‘bhaddako vatāyaṃ bhikkhū’’ti ādarajātehi bhikkhūhi sakkāre kayiramāne. Ime sabrahmacārī. ‘‘Ehi bhikkhū’’ti taṃ bhikkhuṃ attano mukhābhimukhaṃ karontā vadanti. Yañhi tanti ettha tanti nipātamattaṃ upaddavoti vuccati anatthajananato. Patthayati bhajati bajjhatīti patthanā, abhisaṅgoti āha ‘‘abhipatthanāti adhimattapatthanā’’ti.

Tatiyaovādasuttavaṇṇanā niṭṭhitā.

9. Jhānābhiññasuttavaṇṇanā

152.Yāvadevāti iminā samānatthaṃ ‘‘yāvade’’ti idaṃ padanti āha ‘‘yāvade ākaṅkhāmīti yāvadeva icchāmī’’ti. Yadicchakaṃ jhānasamāpattīsu vasībhāvadassanatthaṃ tadetaṃ āraddhaṃ. Vitthāritameva, tasmā tattha vitthāritameva gahetabbanti adhippāyo. Āsavānaṃ khayāti āsavānaṃ khayahetu ariyamaggena sabbaso āsavānaṃ khepitattā. Apaccayabhūtanti ārammaṇapaccayabhāvena apaccayabhūtaṃ.

Jhānābhiññasuttavaṇṇanā niṭṭhitā.

10. Upassayasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
149. "于自处"即为安立于教诫开示同梵行者的大声闻自处。或因"我今不久住,如是舍利弗目犍连,此则寿二十年,教诫教导于我去后将作我应作比丘事"之意趣,世尊开始此说。因此"于自处"即于师应作教诫给予处。因此说"如是于彼"等。如世尊说"教诫,迦叶...乃至...或汝"。"难言"因不正受持故。"作难语性"即以嗔恚等。"教导正受持"名为随法行,断行作邪受持,故说"教导"等。"越过而说"即互相超越轻慢而说。"将多说"即说法者谁将广说。"不相应"即前后不相应无因喻。"不悦意"即不悦耳不可爱。"速起"即以少转如岸边处彼说。
教诫经注释竟。
7. 第二教诫经注释
150. "决定信"即深入可信事"如是此"之决定信。"善法知慧"即完全了知无过法之慧。"退失"即从一切成就退失。因离善友者实无任何成就故。
第二教诫经注释竟。
8. 第三教诫经注释
151. "前"即初觉时。"今"即彼后时。"建立因"即开始因。"于彼等"即于具说功德长老等。"于彼"即于如所说具功德补特伽罗。"如是作恭敬"即诸比丘生敬念说"此实善比丘"而作恭敬。"此等同梵行"。"来比丘"即令彼比丘面向自己而说。此中"彼"唯虚词,说"障碍"因生不利。"欲求"即结合执著,故说"遍求为过度欲求"。
第三教诫经注释竟。
9. 禅定神通经注释
152. "唯至"与"仅至"此词同义,故说"仅至欲即唯至愿"。此为显示随欲于禅定成就自在而开始。已广说,因此应取彼处已广说义为意趣。"诸漏尽"即因诸漏尽因以圣道完全灭尽诸漏故。"非缘生"即以所缘缘性非缘所生。
禅定神通经注释竟。
10. 住处经注释

153. Lābhasakkārahetupi ekacce bhikkhū bhikkhunupassayaṃ gantvā bhikkhuniyo ovadanti, evamevaṃ ayaṃ pana thero na lābhasakkārahetu bhikkhunupassayagamanaṃ yācati, atha kasmāti āha ‘‘kammaṭṭhānatthikā’’tiādi. Eso hi ānandatthero ussukkāpetvā paṭipattiguṇaṃ dassento yasmā tā bhikkhuniyo catusaccakammaṭṭhānikā, tasmā pañcannaṃ upādānakkhandhānaṃ udayabbayādipakāsaniyā dhammakathāya vipassanāpaṭipattisampadaṃ dassesi. Aniccādilakkhaṇāni ceva udayabbayādike ca sammā dassesi. Hatthena gahetvā viya paccakkhato dassesi. Samādapesīti tattha lakkhaṇārammaṇikavipassanaṃ samādapesi. Yathā vīthipaṭipanno hutvā pavattati, evaṃ gaṇhāpesi. Samuttejesīti vipassanāya āraddhāya saṅkhārānaṃ udayabbayādīsu upaṭṭhahantesu yathākālaṃ paggahasamupekkhaṇehi bojjhaṅgānaṃ anupavattanena bhāvanāmajjhimavīthiṃ pāpetvā yathā vipassanāñāṇaṃ suppasannaṃ hutvā vahati, evaṃ indriyānaṃ visadabhāvakaraṇena vipassanācittaṃ sammā uttejesi, nibbānavasena vā samādapesi. Sampahaṃsesīti tathā pavattiyamānāya vipassanāya samappavattabhāvanāvasena upari laddhabbabhāvanāvasena cittaṃ sampahaṃsesi, laddhassādavasena suṭṭhu tosesi. Evamettha attho veditabbo.

Manute pariññādivasena saccāni bujjhatīti muni. Teti taṃ. Upayogatthe hi idaṃ sāmivacanaṃ. Uttarīti upari, tava yathābhūtasabhāvato paratoti attho. Pakkhapatito agatigamanaṃ atirekaokāso. Upaparikkhīti anuvicca nivārako na bahumato. Buddhapaṭibhāgo thero. ‘‘Bālā bhikkhunī dubbhāsitaṃ āhā’’ti avatvā ‘‘khamatha, bhante’’ti vadantena pakkhapātena viya vuttaṃ hotīti āha ‘‘ekā bhikkhunī na vāritā’’tiādi.

Cutā saliṅgato naṭṭhā, desantarapakkamena adassanaṃ na gatā. Kaṇṭakasākhā viyāti kuraṇṭakaapāmaggakaṇṭakalasikāhi sākhā viya.

Upassayasuttavaṇṇanā niṭṭhitā.

11. Cīvarasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
153. 有些比丘为利养恭敬因去比丘尼住处教诫比丘尼,如是此长老非为利养恭敬因求往比丘尼住处,则为何?说"欲求业处"等。此阿难长老激励显示行道功德,因彼等比丘尼是四圣谛业处者,故以五取蕴生灭等显示之法说显示观行成就。正示无常等相及生灭等。如手持般亲示。"令摄受"即令摄受彼相缘观。如入道而行,如是令领受。"令奋励"即已开始观,诸行生灭等现起时,以适时策励舍弃随转觉支令至修习中道,如令观智清净而流,如是以根明净作正令观心奋励,或以涅槃令摄受。"令欢喜"即如是转起观以等转修习,以上当得修习令心欢喜,以得喜味令善满足。如是此中应知义。
以遍知等方便觉圣谛为牟尼。"彼等"即彼。此属格为对格。"更上"即上,于汝如实性之上义。偏袒从不正行为过多机会。"观察"即决定遮止非多重。佛相似长老。不说"愚痴比丘尼说恶语",说"请忍,尊者"似以偏袒说,故说"一比丘尼不遮止"等。
失戒相而亡,非往他方不见。"如刺枝"即如刺耳草荨麻刺莎枝。
住处经注释竟。
11. 衣经注释

154. Rājagahassa dakkhiṇabhāge giri dakkhiṇāgiri ṇa-kāre a-kārassa dīghaṃ katvā, tassa dakkhiṇabhāge janapadopi ‘‘dakkhiṇāgirī’’ti vuccati, ‘‘girito dakkhiṇabhāgo’’ti katvā. Ekadivasenāti ekena divasena uppabbājesuṃ tesaṃ saddhāpabbajitābhāvato.

Yattha cattāro vā uttari vā bhikkhū akappiyanimantanaṃ sādiyitvā pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ ekato paṭiggaṇhitvā bhuñjanti, etaṃ gaṇabhojanaṃ nāma, taṃ tiṇṇaṃ bhikkhūnaṃ bhuñjituṃ vaṭṭatīti ‘‘tikabhojanaṃ paññatta’’nti vacanena gaṇabhojanaṃ paṭikkhittanti vuttaṃ hoti. Tayo atthavase paṭicca anuññātattāpi ‘‘tikabhojana’’nti vadanti.

‘‘Dummaṅkūnaṃ niggaho eva pesalānaṃ phāsuvihāro’’ti idaṃ ekaṃ aṅgaṃ. Tenevāha ‘‘dummaṅkūnaṃ niggahenevā’’tiādi. ‘‘Yathā devadatto…pe… saṅghaṃ bhindeyyu’’nti iminā kāraṇena tikabhojanaṃ paññattaṃ.

Atha kiñcarahīti atha kasmā tvaṃ asampannagaṇaṃ bandhitvā carasīti adhippāyo. Asampannāya parisāya cārikācaraṇaṃ kulānuddayāya na hoti, kulānaṃ ghātitattāti adhippāyena thero ‘‘sassaghātaṃ maññe carasī’’tiādimavoca.

Sodhento tassā ativiya parisuddhabhāvadassanena. Uddisituṃ na jānāmi tathā cittasseva anuppannapubbattā. Kiñcanaṃ kilesavatthu. Saṅgahetabbakhettavatthu palibodho, ālayo apekkhā. Okāsābhāvatoti bahukiccakaraṇīyatāya kusalakiriyāya okāsābhāvato. Sannipātaṭṭhānatoti saṅketaṃ katvā viya kilesarajānaṃ tattha sannijjhapavattanato.

Sikkhattayabrahmacariyanti adhisīlasikkhādisikkhattayasaṅgahaṃ brahmaṃ seṭṭhaṃ cariyaṃ. Khaṇḍādibhāvāpādanena akhaṇḍaṃ katvā. Lakkhaṇavacanañhetaṃ. Kiñci sikkhekadesaṃ asesetvā ekanteneva paripūretabbatāya ekantaparipuṇṇaṃ. Cittuppādamattampi saṃkilesamalaṃ anuppādetvā accantameva visuddhaṃ katvā pariharitabbatāya ekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitanti saṅkhalikhitaṃ. Tenāha ‘‘likhitasaṅkhasadisa’’nti. Dāṭhikāpi taggahaṇeneva gahetvā ‘‘massu’’tveva vuttaṃ, na ettha kevalaṃ massuyevāti attho. Kasāyena rattāni kāsāyāni.

Vaṅgasāṭakoti vaṅgadese uppannasāṭako. Esāti mahākassapatthero. Abhinīhārato paṭṭhāya paṇidhānato pabhuti, ayaṃ idāni vuccamānā. Aggasāvakadvayaṃ upādāya tatiyattā ‘‘tatiyasāvaka’’nti vuttaṃ. Aṭṭhasaṭṭhibhikkhusatasahassanti bhikkhūnaṃ satasahassañceva saṭṭhisahassāni ca aṭṭha ca sahassāni.

Ayañca ayañca guṇoti sīlato paṭṭhāya yāva aggaphalā guṇoti kittento mahāsamuddaṃ pūrayamāno viya kathesi.

Kolāhalanti devatāhi nibbattito kolāhalo.

Khuddakādivasena pañcavaṇṇā. Taraṇaṃ vā hotu maraṇaṃ vāti mahoghaṃ ogāhanto puriso viya maccherasamuddaṃ uttaranto pacchāpi…pe… pādamūle ṭhapesi bhagavato dhammadesanāya maccherapahānassa kathitattā.

Satthu guṇā kathitā nāma hontīti vuttaṃ ‘‘satthu guṇe kathentassā’’ti. Tato paṭṭhāyāti tadā satthu sammukhā dhammassavanato paṭṭhāya.

Tathāgatamañcassāti tathāgatassa paribhogamañcassa. Dānaṃ datvā brāhmaṇassa purohitaṭṭhāne ṭhapesi. Tādisasseva seṭṭhino dhītā hutvā.


我来帮您翻译这段巴利文成简体中文：
154. 王舍城南方山为南山,以ṇ音代替a音长音,其南方地区也称"南山",因为"山之南方"。"一日"即一日中驱出,因彼等为信心出家故。
若四比丘或过此数接受非如法邀请,共同接受五种食中任一食而食,此名众食,三比丘食是可以的,以"允许三人食"之语而说禁止众食。因依三种义利允许故说"三人食"。
"恶人之调伏即温和者之安住"此为一支。因此说"以恶人调伏"等。"如提婆达多...乃至...破僧"以此因缘制定三人食。
"那么为何"即意为那么你为何结伴不成就众而行?与不成就众游行非为悲悯诸家,因诸家被毁坏故意,长老说"我想你行如毁谷"等。
清净以显示彼极清净性。不知诵因如是心未曾生。烦恼事为执著。应摄受田地事为牵绊,执取为期望。"无机会"即因多事务无作善机会。"会合处"即如约定般烦恼尘于彼会聚转起。
"三学梵行"即增上戒学等三学所摄最胜行。以不令成断等性而作无断。此为相说。不遗任何学分必定应圆满故一向圆满。不生起丝毫心之染污垢故应常极清净护持故一向清净。因此如磨莲花贝为磨莲花贝。因此说"如磨莲花贝相似"。须也以彼摄取而说"须",非此唯须义。以黄色染为袈裟。
"孟加拉衣"即生于孟加拉国之衣。"此"即大迦叶长老。"从发愿"即从立志以来,此今当说。因对首二大声闻为第三故说"第三声闻"。"十六万八千比丘"即比丘十六万及六万及八千。
"此及此功德"即从戒始至最上果之功德,称颂如填满大海般说。
"骚动"即天众所生骚动。
以小等差别为五色。"或渡或死"如入大瀑流之人,渡过悭贪海后...乃至...置于足下,因世尊说法说断悭贪故。
说师功德故说"说师功德"。"从此"即从彼时面前闻师法始。
"如来床"即如来受用床。布施后立为婆罗门祭司。成为如是长者之女。


Adinnavipākassāti pubbe katūpacitassa sabbaso na dinnavipākassa. Tassa kammassāti tassa paccekabuddhassa patte piṇḍapātaṃ chinditvā kalalapūraṇakammassa. Tasmiṃyeva attabhāve sattasu ṭhānesu duggandhasarīratāya paṭinivattitā. Iṭṭhakapantīti suvaṇṇiṭṭhakapanti. Ghaṭaniṭṭhakāyāti tassa pantiyaṃ paṭhamaṃ ṭhapitaiṭṭhakāya saddhiṃ ghaṭetabbaiṭṭhakāya ūnā hoti. Bhaddake kāleti īdisiyā iṭṭhakāya icchitakāleyeva āgatāsi. Tena bandhanenāti tena silesasambandhena.

Olambakāti muttāmaṇimayā olambakā. Puññanti natthi no puññaṃ taṃ, yaṃ nimittaṃ yaṃ kāraṇā ito sukhumatarassa paṭilābho siyāti attho. Puññaniyāmenāti puññānubhāvasiddhena niyāmena. So ca assa bārāṇasirajjaṃ dātuṃ katokāso.

Phussarathanti maṅgalarathaṃ. Uṇhīsaṃ vālabījanī khaggo maṇipādukā setacchattanti pañcavidhaṃ rājakakudhabhaṇḍaṃ. Setacchattaṃ visuṃ gahitaṃ. Dibbavatthaṃ sādiyituṃ puññānubhāvacodito ‘‘nanu tātā thūla’’ntiādimāha.

Pañca caṅkamanasatānīti ettha iti-saddena ādiatthena aggisālādīni pabbajitasāruppaṭṭhānāni saṅgaṇhāti.

Sādhukīḷitanti ariyānaṃ parinibbutaṭṭhāne kātabbasakkāraṃ vadati.

Nappamajji nirogā ayyāti pucchitākāradassanaṃ. Parinibbutā devāti devī paṭivacanaṃ adāsi. Paṭiyādetvāti niyyātetvā. Samaṇakapabbajjanti samitapāpehi ariyehi anuṭṭhātabbapabbajjaṃ. So hi rājā paccekabuddhānaṃ vesassa diṭṭhattā ‘‘idameva bhaddaka’’nti tādisaṃyeva liṅgaṃ gaṇhi.

Tatthevāti brahmalokeyeva. Vīsatime vasse sampatteti āharitvā sambandho. Brahmalokato āgantvā nibbattattā brahmacariyādhikārassa cirakālaṃ saṅgahitattā ‘‘evarūpaṃ kathaṃ mā kathethā’’tiādimāha.

Vīsati dharaṇāni ‘‘nikkha’’nti vadanti. Alabhanto na vasāmīti saññāpessāmīti sambandho.

Itthākaroti itthiratanassa uppattiṭṭhānaṃ. Ayyadhītāti amhākaṃ ayyassa dhītā, bhaddakāpilānīti attho. Pasādarūpena nibbisiṭṭhatāya ‘‘mahāgīva’’nti paṭimāya sadisabhāvamāha. Tenāha ‘‘ayyadhītāyā’’tiādi.

Samānapaṇṇanti sadisapaṇṇaṃ, kumārassa kumāriyā ca vuttantapaṇṇaṃ. Ito ca etto cāti te purisā samāgamaṭṭhānato magadharaṭṭhe mahātitthagāmaṃ maddaraṭṭhe sāgalanagarañca uddissa pakkamantā aññamaññaṃ vissajjentā nāma hontīti ‘‘ito ca etto ca pesesu’’nti vuttā.

Pupphadāmanti hatthihatthappamāṇaṃ pupphadāmaṃ. Tāni pupphadāmāni. Teti ubho bhaddā ceva pippalikumāro ca. Lokāmisenāti gehassitapemena, kāmassādenāti attho. Asaṃsaṭṭhāti na saṃsaṭṭhā . Vicārayiṃsu ghaṭe jalantena viya padīpena ajjhāsayena samujjalantena vimokkhabījena samussāhitacittā. Yantabaddhānīti sassasampādanatthaṃ tattha tattha iṭṭhakadvārakavāṭayojanavasena yantabaddhaudakanikkhamanatumbāni. Kammantoti kasikammakaraṇaṭṭhānaṃ. Dāsagāmāti dāsānaṃ vasanagāmā.

Osāpetvāti pakkhipitvā. Ākappakuttavasenāti ākāravasena kiriyāvasena ca. Ananucchavikanti pabbajitavesassa ananurūpaṃ. Tassa matthaketi dvedhāpathassa dvidhābhūtaṭṭhāne.


我来 助您翻译这段巴利文成简体中文：
"未受报"即先前所作积集完全未受报。"彼业"即对彼辟支佛钵中斩断施食填泥之业。于彼一生中七处因身体恶臭而被退回。"砖列"即金砖列。"配砖"即与彼列中最初置砖相配砖有缺。"好时"即需要如是砖时来。"以彼结合"即以彼粘合结合。
"垂饰"即珍珠宝石制垂饰。"福"即我等无彼福,以彼为因由彼为缘得此更细妙义。"福定"即由福威力成就之定。彼已作授予波罗奈国之机会。
"吉祥车"即吉祥车。"头冠、拂尘、宝剑、宝鞋、白伞"为五种王之标识物。白伞另取。为受用天衣福力所促说"不是,父亲太粗"等。
"五百经行处"此中以"等"字义摄受火堂等出家者适宜处。
"善游戏"即说应对圣者般涅槃处作之恭敬。
"不放逸、无病否,尊者?"为显示问候方式。"般涅槃,天神"夫人给予回答。"准备"即交付。"沙门出家"即应由息恶圣者所行之出家。因彼王见辟支佛之相"此实为善"而取如是相。
"即于彼处"即于梵天界。"二十年至"与"带来"相连。因从梵天界来生,长时摄持梵行故而说"莫说如是语"等。
"二十计量"说为尼迦。"若不得不住"与"当令信解"相连。
"如是作"即女宝生处。"圣女"即我等圣者之女,即跋陀迦毗罗尼义。因信乐容貌无比故说如"大颈"像相似。因此说"圣女"等。
"相同书"即相似书,童子童女之事书。"从此从彼"即彼等人从会合处向摩揭陀国大渡村与末土罗国娑竭罗城前往而互相遣送,故说"从此从彼遣送"。
"花鬘"即象鼻量花鬘。"彼花鬘"。"彼等"即二者跋陀及毗婆离童子。"世贪"即家系爱,即欲味义。"不杂"即不混合。以如瓶中燃灯般意乐光辉,以解脱种激励心而思择。"机关结合"即为谷物成就于彼彼处以砖门闩结合方式机关结合出水器。"作业"即农作处。"奴仆村"即奴仆居住村。
"放入"即投入。"威仪动作"即以形相及行为。"不适宜"即不适合出家相。"彼顶"即岔路分处。


Etesaṃ saṅgahaṃ kātuṃ vaṭṭatīti nisīdīti sambandho. Sā pana satthu tattha nisajjā edisīti dassetuṃ ‘‘nisīdanto panā’’tiādi vuttaṃ. Tattha yā buddhānaṃ aparimitakālasaṅgahitā acinteyyāparimeyyapuññasambhārūpacayanibbattā nirūpitasabhāvabuddhaguṇavijjotitā lakkhaṇānubyañjanasamujjalā byāmappabhāketumālālaṅkatā sabhāvasiddhatāya akittimā rūpakāyasirī, taṃyeva mahākassapassa adiṭṭhapubbaṃ pasādasaṃvaḍḍhanatthaṃ aniggahetvā nisinno bhagavā ‘‘buddhavesaṃ gahetvā…pe… nisīdī’’ti vutto. Asītihatthaṃ padesaṃ byāpetvā pavattiyā ‘‘asītihatthā’’ti vuttā. Satasākhoti bahusākho anekasākho. Suvaṇṇavaṇṇo ahosi nirantaraṃ buddharasmīhi samantato samokiṇṇattā. Evaṃ vuttappakārena veditabbā.

Rājagahaṃ nāḷandanti ca sāmiatthe upayogavacanaṃ antarāsaddayogatoti āha ‘‘rājagahassa nāḷandāya cā’’ti. Na hi me ito aññena satthārā bhavituṃ sakkā diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ yathārahaṃ anusāsanasamatthassa aññassa sadevake abhāvato. Na hi me ito aññena sugatena bhavituṃ sakkā sobhanagamanaguṇagaṇayuttassa aññassa abhāvato. Na hi me ito aññena sammāsambuddhena bhavituṃ sakkā sammā sabbadhammānaṃ sayambhuñāṇena abhisambuddhassa abhāvato. Imināti ‘‘satthā me, bhante’’ti iminā vacanena.

Ajānamānova sabbaññeyyanti adhippāyo. Sabbacetasāti sabbaajjhattikaṅgaparipuṇṇacetasā. Samannāgatanti sampannaṃ sammadeva anu anu āgataṃ upagataṃ. Phaleyyāti vidāleyya. Vilayanti vināsaṃ.

Evaṃ sikkhitabbanti idāni vuccamānākārena. Hirottappassa bahalatā nāma vipulatāti āha ‘‘mahanta’’nti. Paṭhamataramevāti pageva upasaṅkamanato. Tathā atimānapahīno assa, hiriottappaṃ yathā saṇṭhāti. Kusalasannissitanti anavajjadhammanissitaṃ. Aṭṭhikanti tena dhammena aṭṭhikaṃ. Ādito paṭṭhāya yāva pariyosānā savanacittaṃ ‘‘sabbaceto’’ti adhippetanti āha ‘‘cittassa thokampi bahi gantuṃ adento’’ti. Tena samodhānaṃ dasseti. Sabbena…pe… samannāharitvā ārambhato pabhuti yāva desanā nipphannā, tāva antarantarā pavattena sabbena samannāhāracittena dhammaṃyeva samannāharitvā. Ṭhapitasototi dhamme nihitasoto. Odahitvāti apihitaṃ katvā. Paṭhamajjhānavasenāti idaṃ asubhesu tasseva ijjhato, itaratthañca sukhasampayuttatā vuttā.

Saṃsārasāgare paribbhamantassa iṇaṭṭhāne tiṭṭhanti kilesā āsavasabhāvāpādanatoti āha ‘‘saraṇoti sakileso’’ti. Cattāro hi paribhogātiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggattaṃ saṃvaṇṇanāsu vuttanayeneva veditabbaṃ. Ettha ca bhagavā paṭhamaṃ ovādaṃ therassa brāhmaṇajātikattā jātimānapahānatthamabhāsi, dutiyaṃ bāhusaccaṃ nissāya uppajjanakaahaṃkārapahānatthaṃ, tatiyaṃ upadhisampattiṃ nissāya uppajjanakaattasinehapahānatthaṃ. Aṭṭhame divaseti bhagavatā samāgatadivasato aṭṭhame divase.


我来帮您翻译这段巴利文成简体中文：
"适宜摄受彼等"与"坐"相连。为显示世尊彼处坐为如是故说"而坐"等。其中诸佛无量时所摄,不可思议无量福资具积集所生,已观察自性佛功德光耀,相好庄严,一寻光明鬘庄严,以自性成就故非作意之色身威德,为令增长未曾见之大迦叶信乐,无障碍而坐世尊说为"取佛相...乃至...坐"。遍满八十肘处而转起故说"八十肘"。"百枝"即多枝无数枝。成为金色因佛光不断遍满四方散布故。如是应知所说方式。
"王舍城那烂陀"为主格意之受格,因相应"之间"字而说"王舍城与那烂陀之"。我不能由此外有其他师,因无他能以现法、来世、最上义随宜教导众生者于天界中。我不能由此外有其他善逝,因无他具足善行功德众。我不能由此外有其他正等正觉,因无他以自智正等觉一切法者。"以此"即以此"尊者是我师"之语。
意为如不知一切所知。"一切心"即一切内分具足心。"具足"即成就、善善随至、趣近。"破裂"即分裂。"消灭"即毁灭。
"如是应学"即如今当说之方式。羞愧厚重即广大故说"大"。"最初"即先前就前往。如是灭除过慢,如羞愧而住立。"依善"即依无过法。"有需要"即对彼法有需要。从初至终闻心说为"一切心"故说"不令心少许外出"。以此显示会合。以一切...乃至...作意从开始至说法成就间随转一切作意心唯作意法。"置耳"即置耳于法。"倾注"即使盖覆。"以初禅方式"此说于不净中唯彼成就,于其他处说与乐相应。
轮回海中流转者烦恼住于负债处,因成就漏性故说"漏即有烦恼"。于"四种受用"等中应说者,以清净道论注释所说方式而知。此中世尊对长老说第一教诫为除婆罗门种姓慢故,第二为除依多闻生我慢故,第三为除依资具圆满生自爱故。"第八日"即从与世尊相会日第八日。


Maggato okkamanaṃ paṭhamataraṃ bhagavatā samāgatadivaseyeva ahosi. Yadi arahattādhigamo pacchā, atha kasmā pāḷiyaṃ pageva siddhaṃ viya vuttanti āha ‘‘desanāvārassā’’tiādi. ‘‘Sattāhameva khvāhaṃ, āvuso saraṇo, raṭṭhapiṇḍaṃ bhuñji’’nti vatvā avasarappattaṃ arahattaṃ pavedento ‘‘aṭṭhamiyā aññā udapādī’’ti āha. Ayamettha desanāvārassa āgamo. Tato paraṃ bhagavatā attano kataṃ anuggahaṃ cīvaraparivattanaṃ dassento ‘‘atha kho, āvuso’’tiādimāha.

Antantenāti catugguṇaṃ katvā paññattāya saṅghāṭiyā antantena. Jātipaṃsukūlikena…pe… bhavituṃ vaṭṭatīti etena pubbe jātiāraññakaggahaṇena ca terasa dhutaṅgā gahitā evāti daṭṭhabbaṃ. Anucchavikaṃ kātunti anurūpaṃ paṭipattiṃ paṭipajjituṃ. Thero pārupīti sambandho.

Bhagavato ovādaṃ bhagavato vā dhammakāyaṃ nissāya urassa vasena jātoti oraso. Bhagavato vā dhammasarīrassa mukhato sattatiṃsabodhipakkhiyato jāto. Teneva dhammajātadhammanimmitabhāvopi saṃvaṇṇitoti daṭṭhabbo. Ovādadhammo eva satthārā dātabbato therena ādātabbato ovādadhammadāyādo, ovādadhammadāyajjoti attho, taṃ arahatīti. Esa nayo sesapadesupi.

‘‘Pabbajjā ca parisodhitā’’ti vatvā tassā sammadeva sodhitabhāvaṃ byatirekamukhena dassetuṃ, ‘‘āvuso, yassā’’tiādi vuttaṃ. Tattha evanti yathā ahaṃ labhiṃ, evaṃ so satthu santikā labhatīti yojanā. Sīhanādaṃ naditunti etthāpi sīhanādanadanā nāma desanāva, thero satthārā attano katānuggahameva anantarasutte vuttanayena ulliṅgeti, na aññathā. Na hi mahāthero kevalaṃ attano guṇānubhāvaṃ vibhāveti. Sesanti yaṃ idha asaṃvaṇṇitaṃ. Purimanayenevāti anantarasutte vuttanayeneva.

Cīvarasuttavaṇṇanā niṭṭhitā.

12. Paraṃmaraṇasuttavaṇṇanā

155. Yathā atītakappe atītāsu jātīsu kammakilesavasena āgato, tathā etarahipi āgatoti tathāgato, yathā yathā vā pana kammaṃ katūpacitaṃ, tathā taṃ taṃ attabhāvaṃ āgato upagato upapannoti tathāgato, sattoti āha ‘‘tathāgatoti satto’’ti. Etanti ‘‘evaṃ hoti bhavati tiṭṭhati sassatisama’’nti evaṃ pavattaṃ diṭṭhigataṃ. Atthasannissitaṃ na hotīti diṭṭhadhammikasamparāyikaparamatthato sukhanti pasatthasannissitaṃ na hoti. Ādibrahmacariyakanti ettha maggabrahmacariyaṃ adhippetaṃ tassa padhānabhāvato. Tassa pana etaṃ diṭṭhigataṃ ādipaṭipadāmattaṃ na hoti anupakārakattā vilomanato ca. Tato eva itarabrahmacariyassapi anissayova. Sesaṃ vuttanayena veditabbaṃ.

Paraṃmaraṇasuttavaṇṇanā niṭṭhitā.

13. Saddhammappatirūpakasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
从道退转最初在与世尊相会之日。若阿罗汉果证得在后,那为何于圣典中说似已先成就?说"说法分"等。说"朋友,我仅七日有漏受用国施食",而告知得时机阿罗汉果说"第八日生智"。此中此为说法分之来。此后显示世尊对己所作摄受换衣说"朋友,其时"等。
"边边"即四重折叠所设衲衣之边边。"生粪扫衣者...乃至...适宜"以此及先前取生住阿兰若应知即摄取十三头陀支。"作适宜"即行适合之行。长老披着为连系。
依世尊教诫或世尊法身从胸而生故为胸生。或从世尊法身口三十七道品而生。以此应知已说法生法化生性。教诫法因师应与故长老应受故为教诫法继承者,教诫法继嗣义,堪此。于余句亦如是方式。
说"出家已清净"后,以相反方式显示彼善清净性故说"朋友,若"等。其中"如是"即如我得,如是彼从师处得为关联。"作师子吼"于此作师子吼即说法,长老唯说示世尊对己所作摄受如前经所说方式,非他。实大长老不唯显己功德威力。"余"即此中未注释。"如前方式"即如前经所说方式。
衣经注释终。
12. 死后经注释
155. 如于过去劫过去生中依业烦恼力而来,如是今亦来故如来;或如如作积集业,如是来至、趣向、生起彼彼自体故如来,众生,故说"如来即众生"。"此"即如是起"如是有、存在、住立、恒常"之见。"不依义"即不依现法、来世、最上义之乐为贤善。"初梵行"此中意为道梵行因彼为主。此见对彼仅为初行道亦非因无助益且相违故。由此亦非为余梵行所依。余依所说方式而知。
死后经注释终。
13. 似正法经注释

156. Ājānāti heṭṭhimamaggehi ñātamariyādaṃ anatikkamitvāva jānāti paṭivijjhatīti aññā, aggamaggapaññā. Aññassa ayanti aññā, arahattaphalaṃ. Tenāha ‘‘arahatte’’ti.

Obhāseti obhāsanimittaṃ. ‘‘Cittaṃ vikampatī’’ti padadvayaṃ ānetvā sambandho. Obhāseti visayabhūte. Upakkilesehi cittaṃ vikampatīti yojanā. Tenāha ‘‘yehi cittaṃ pavedhatī’’ti. Sesesupi eseva nayo.

Upaṭṭhāneti satiyaṃ. Upekkhāya cāti vipassanupekkhāya ca. Ettha ca vipassanācittasamuṭṭhānasantānavinimuttaṃ pabhāsanaṃ rūpāyatanaṃ obhāso. Ñāṇādayo vipassanācittasampayuttāva. Sakasakakicce saviseso hutvā pavatto adhimokkho saddhādhimokkho. Upaṭṭhānaṃ sati. Upekkhāti āvajjanupekkhā. Sā hi āvajjanacittasampayuttā cetanā. Āvajjanaajjhupekkhanavasena pavattiyā idha ‘‘āvajjanupekkhā’’ti vuccati. Puna upekkhāyāti vipassanupekkhāva anena samajjhattatāya evaṃ vuttā. Nikanti nāma vipassanāya nikāmanā apekkhā. Sukhumatarakileso vā siyā duviññeyyo.

Imāni dasa ṭhānānīti imāni obhāsādīni upakkilesuppattiyā ṭhānāni upakkilesavatthūni. Paññā yassa paricitāti yassa paññā paricitavatī yāthāvato jānāti. ‘‘Imāni nissāya addhā maggappatto phalappatto aha’’nti pavattaadhimāno dhammuddhaccaṃ dhammūpanissayo vikkhepo. Tattha kusalo hi taṃ yāthāvato jānanto na ca tattha sammohaṃ gacchati.

Adhigamasaddhammappatirūpakaṃnāma anadhigate adhigatamānibhāvāvahattā. Yadaggena vipassanāñāṇassa upakkileso, tadaggena paṭipattisaddhammappatirūpakotipi sakkā viññātuṃ. Dhātukathāti mahādhātukathaṃ vadati. Vedallapiṭakanti vetullapiṭakaṃ. Taṃ nāgabhavanato ānītanti vadanti. Vādabhāsitanti apare. Abuddhavacanaṃ buddhavacanena virujjhanato. Na hi sambuddho pubbāparaviruddhaṃ vadati. Tattha sallaṃ upaṭṭhapenti kilesavinayaṃ na sandissati, aññadatthu kilesuppattiyā paccayo hotīti.

Avikkayamānanti vikkayaṃ agacchantaṃ. Tanti suvaṇṇabhaṇḍaṃ.

Na sakkhiṃsu ñāṇassa avisadabhāvato. Esa nayo ito paresupi.

Idāni ‘‘bhikkhū paṭisambhidāppattā ahesu’’ntiādinā vuttameva atthaṃ kāraṇato vibhāvetuṃ puna ‘‘paṭhamabodhiyaṃ hī’’tiādi vuttaṃ. Tattha paṭipattiṃ pūrayiṃsūti atīte kadā te paṭisambhidāvahaṃ paṭipattiṃ pūrayiṃsu? Paṭhamabodhikālikā bhikkhū. Na hi attasammāpaṇidhiyā pubbekatapuññatāya ca vinā tādisaṃ bhavati. Esa nayo ito paresupi. Tadā paṭipattisaddhammo antarahito nāma bhavissatīti etena ariyamaggena āsannā eva pubbabhāgapaṭipadā paṭipattisaddhammoti dasseti.

Dvīsūti suttābhidhammapiṭakesu antarahitesupi. Anantarahitameva adhisīlasikkhāyaṃ ṭhitassa itarasikkhādvayasamuṭṭhāpitato. Kiṃ kāraṇāti kena kāraṇena, aññasmiṃ dhamme antarahite aññatarassa dhammassa anantaradhānaṃ vuccatīti adhippāyo. Paṭipattiyā paccayo hoti anavasesato paṭipattikkamassa paridīpanato. Paṭipatti adhigamassa paccayo visesalakkhaṇapaṭivedhabhāvato. Pariyattiyeva pamāṇaṃ sāsanassa ṭhitiyāti adhippāyo.

Nanu ca sāsanaṃ osakkitaṃ pariyattiyā vattamānāyāti adhippāyo. Anārādhakabhikkhūti sīlamattassapi na ārādhako dussīlo. Imasminti imasmiṃ pātimokkhe. Vattantāti ‘‘sīlaṃ akopetvā ṭhitā atthī’’ti pucchi.


我来帮您翻译这段巴利文成简体中文：
156. "智"即以下位道了知不超越所知界限而知通达,为上位道慧。智之此为智,为阿罗汉果。因此说"于阿罗汉"。
"光明"即光明相。"心动摇"二词带来相连。"光明"即成为境。"以诸随烦恼心动摇"为关联。因此说"以彼等心震动"。于其他亦如是方式。
"现起"即于念。"及舍"即及观舍。此中离观心所生相续之发光色处为光明。智等唯与观心相应。各自作用差别而转起之胜解为信胜解。现起为念。舍为转向舍。彼实为转向心相应思。以转向、放舍方式转起故此说"转向舍"。再"及舍"即观舍以平等性如是说。欲求名为对观之欲望期待。或为极微细烦恼难知。
"此十处"即此光明等随烦恼生起处、随烦恼事。"慧已修习"即彼慧已修习如实知。"依此实我已得道已得果"而起增上慢为法掉举,法所依之散乱。于彼善巧即如实知彼而不陷于迷惑。
名为"证得似正法"因未证得[而起]已证得想故。即因观智之随烦恼,亦可知同理为行道似正法。"界说"即说大界说。"吠陀罗藏"即吠多利藏。说彼从龙界所取。他说为论说。非佛语因违背佛语。实正觉者不说前后相违。于彼置刺不见烦恼调伏,反而成为烦恼生起之缘。
"不销售"即不往销售。"彼"即金物。
不能因智不明净。于此后亦如是方式。
今为从因显示以"诸比丘得无碍解"等所说义故再说"于初觉"等。其中"圆满行道"即过去何时彼等圆满无碍解行道?初觉时诸比丘。实无自正愿及宿世福德不如是有。于此后亦如是方式。"尔时行道正法将灭没"以此显示圣道前分行道为行道正法。
"于二"即经律藏灭没。未灭没因住增上戒学者生起其他二学。"何因"即以何因,意为说其他法灭没时其他法不灭没。行道为缘因完全显示行道次第。行道为证得缘因通达特相性。唯教为教住立量为意。
"岂非教已衰退虽教存在"为意。"不成就比丘"即恶戒者连戒也不成就。"于此"即于此别解脱。"住"即问"有住不破戒否"。


Etesūti evaṃ mahantesu sakalaṃ lokaṃ ajjhottharituṃ samatthesu catūsu mahābhūtesu. Tasmāti yasmā aññena kenaci atimahantenapi saddhammo na antaradhāyati, samayantarena pana vattabbameva natthi, tasmā. Evamāhāti idāni vuccamānākāraṃ vadati.

Ādānaṃ ādi, ādi eva ādikanti āha ‘‘ādikenāti ādānenā’’ti. Heṭṭhāgamanīyāti adhobhāgagamanīyā, apāyadukkhassa saṃsāradukkhassa ca nibbattakāti attho. Gāravarahitāti garukārarahitā. Patissayanaṃ nīcabhāvena patibaddhavuttitā, patisso patissayoti atthato ekaṃ, so etesaṃ natthīti āha ‘‘appatissāti appatissayā anīcavuttikā’’ti. Sesaṃ suviññeyyameva.

Saddhammappatirūpakasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Kassapasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

6. Lābhasakkārasaṃyuttaṃ

1. Paṭhamavaggo

1. Dāruṇasuttavaṇṇanā

157.Thaddhoti kakkhaḷo aniṭṭhassa padānato. Catupaccayalābhoti catunnaṃ paccayānaṃ paṭilābho. Sakkāroti tehiyeva paccayehi susaṅkhatehi pūjanā, so pana atthato sampattiyevāti āha ‘‘tesaṃyeva…pe… lābho’’ti. Vaṇṇaghosoti guṇakittanā. Antarāyassa anativattanato antarāyiko anatthāvahattā.

Dāruṇasuttavaṇṇanā niṭṭhitā.

2. Baḷisasuttavaṇṇanā

158. Baḷisena carati, tena vā jīvatīti bāḷisiko. Tenāha ‘‘baḷisaṃ gahetvā caramāno’’ti. Āmisagatanti āmisūpagataṃ āmisapatitaṃ. Tenāha ‘‘āmisamakkhita’’nti. Bhinnādhikaraṇānampi bāhiratthasamāso hotevāti āha ‘‘āmise cakkhudassana’’nti. Ayo vuccati sukhaṃ, tabbidhuratāya anayo, dukkhanti āha ‘‘dukkhaṃ patto’’ti. Assāti etena. Kattuatthe hi etaṃ sāmivacanaṃ. Yathā kilesā vattanti, evaṃ pavattamāno puggalo kilesavippayogo na hotīti vuttaṃ ‘‘yathā kilesamārassa kāmo, evaṃ kattabbo’’ti.

Baḷisasuttavaṇṇanā niṭṭhitā.

3-4. Kummasuttādivaṇṇanā

159-160. Aṭṭhikacchapā vuccanti yesaṃ kapālamatthake tikhiṇā aṭṭhikoṭi hoti, tesaṃ samūho aṭṭhikacchapakulaṃ. Macchakacchapādīnaṃ sarīre lambantī papatatīti papatā, vuccamānākāro ayakaṇṭako. Ayakosaketi ayomayakosake. Kaṇṇikasallasaṇṭhānoti attanikāpanasallasaṇṭhāno. Ayakaṇṭakoti ayomayavaṅkakaṇṭako. Nikkhamati ettha athāvarato. Pavesitamatto hi so. Idāni tvaṃ ‘‘amhāka’’nti na vattabbo. Ito anantarasutteti catutthasuttamāha.

Kummasuttādivaṇṇanā niṭṭhitā.

5. Mīḷhakasuttavaṇṇanā

161.Mīḷhakāti evaṃ itthiliṅgavasena vuccamānā. Gūthapāṇakāti gūthabhakkhapāṇakā. Antoti kucchiyaṃ.

Mīḷhakasuttavaṇṇanā niṭṭhitā.

6. Asanisuttavaṇṇanā

162. ‘‘Ime lābhasakkāraṃ anāharantā jighacchādidukkhaṃ pāpuṇantū’’ti evaṃ na sattānaṃ dukkhakāmatāya evamāhāti ānetvā sambandho. Anantadukkhaṃ anubhoti aparāparaṃ uppajjanakaakusalacittānaṃ bahubhāvato.

Asanisuttavaṇṇanā niṭṭhitā.

7. Diddhasuttavaṇṇanā

163. Acchavisayuttāti vā diddhe gatena gatadiddhena. Tenāha ‘‘visamakkhitenā’’ti.

Diddhasuttavaṇṇanā niṭṭhitā.

8. Siṅgālasuttavaṇṇanā

164.Jarasiṅgālotveva vuccati sarīrasobhāya abhāvato. Sarīrassa uggatakaṇṭakattā ukkaṇṭakena nāma. Phuṭatīti phalati bhijjati.

Siṅgālasuttavaṇṇanā niṭṭhitā.

9. Verambhasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
"于彼等"即如是能遍覆整个世界的四大种。"因此"即因非由任何其他极大者令正法灭没,更不用说其他时,因此。"如是说"即说今当说之方式。
"取"为始,始即初故说"以初即以取"。"应往下"即应往下分,为生起恶趣苦及轮回苦义。"无恭敬"即无尊重。随从为低下依存活命,随从与随顺义同一,彼等无此故说"无随顺即无随从非卑下活命"。余易可知。
似正法经注释终。
显扬真义之相应部注释
迦叶相应注释之显明隐义竟。
6. 利养恭敬相应
1. 第一品
1. 可怕经注释
157. "粗暴"即坚硬因给予不可意。"四资具得"即得四资具。"恭敬"即以彼等善备资具供养,彼实为得义故说"彼等...乃至...得"。"名声"即功德称扬。因不超越障碍为障碍因带来不利。
可怕经注释终。
2. 钩经注释
158. 以钩行,或以彼活命为钓者。因此说"持钩而行者"。"至物"即近物、落物。因此说"涂物"。不同所依亦有外义复合故说"物之眼见"。说乐为利,与彼相反为无利,苦,故说"得苦"。"彼"即以此。此属格为作者义。如烦恼转起,如是转起者不离烦恼故说"如烦恼魔之欲,如是应作"。
钩经注释终。
3-4. 龟经等注释
159-160. 说有骨龟为头甲上有锐骨尖者,彼等聚为有骨龟种。鱼龟等身上垂落为垂,即所说形状铁钩。"铁匣"即铁制匣。"环锥形"即环锥形。"铁钩"即铁制曲钩。出于此后还。因彼仅入。今你不应说"我等"。"于此后经"即说第四经。
龟经等注释终。
5. 粪虫经注释
161. "粪虫"即如是以女性词说。"粪虫"即食粪虫。"内"即于腹中。
粪虫经注释终。
6. 雷电经注释
162. "彼等不带来利养恭敬而得饥渴等苦"如是非为欲众生苦而如是说为带来相连。受无量苦因后后生起不善心众多。
雷电经注释终。
7. 涂箭经注释
163. "涂毒"或被涂所涂。因此说"涂毒"。
涂箭经注释终。
8. 野干经注释
164. 说为老野干因无身体庄严。因身体刺生为竖刺名。"裂"即破坏分裂。
野干经注释终。
9. 旋风经注释

165.Kāyaṃna rakkhati nāma chabbīsatiyā sāruppānaṃ pariccajanato. Vācaṃ na rakkhati nāma rāgasāmantā ca kodhasāmantā ca yāva nicchāraṇato.

Verambhasuttavaṇṇanā niṭṭhitā.

10. Sagāthakasuttavaṇṇanā

166.‘‘Yassa sakkariyamānassā’’ti ettha asakkārena cūbhayanti asakkārena ca ubhayañca, kadāci sakkārena, kadāci asakkārena kadāci ubhayenāti attho. Tenāha ‘‘asakkārenā’’tiādi. Satatavihārānaṃ sampattiyā sātatikoti āha ‘‘arahatta…pe… sukhumadiṭṭhī’’tiādi. Tathā hi sā ‘‘vajirūpamañāṇa’’nti vuccati. Āgatattāti phalasamāpattiṃ samāpajjituṃ tassā pubbaparikammaṃ upagatattā.

Sagāthakasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1-2. Suvaṇṇapātisuttādivaṇṇanā

167-168.Cāletuṃ na sakkoti sīlapabbatasannissitattā. Aññaṃ vā kiccaṃ karoti pageva sīlassa chaḍḍitattā. Tatiyādīsu apubbaṃ natthi.

Suvaṇṇapātisuttādivaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Tatiyavaggo

1. Mātugāmasuttavaṇṇanā

170. Yaṃ visabhāgavatthu purisassa cittaṃ pariyādāya ṭhātuṃ sakkotīti vuccati, tato visesato lābhasakkārova sattānaṃ cittaṃ pariyādāya ṭhātuṃ sakkotīti dassento bhagavā ‘‘na tassa, bhikkhave’’tiādimavocāti dassento ‘‘na tassā’’tiādimāha.

Mātugāmasuttavaṇṇanā niṭṭhitā.

2. Kalyāṇīsuttavaṇṇanā

171.Dutiyaṃ uttānameva, tasseva atthassa kevalaṃ janapadakalyāṇīvasena vuttaṃ.

Kalyāṇīsuttavaṇṇanā niṭṭhitā.

3-6. Ekaputtakasuttādivaṇṇanā

172-175.Saddhāti ariyamaggena āgatasaddhā adhippetāti āha ‘‘sotāpannā’’ti.

Ekaputtakasuttādivaṇṇanā niṭṭhitā.

7. Tatiyasamaṇabrāhmaṇasuttavaṇṇanā

176.Evamādīti ādi-saddena bāhusaccasaṃvarasīlādīnaṃ saṅgaho daṭṭhabbo. Lābhasakkārassa samudayaṃ uppattikāraṇaṃ samudayasaccavasena dukkhasaccassa uppattihetutāvasena.

Tatiyasamaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

8. Chavisuttavaṇṇanā

177.Lābhasakkārasilokonarakādīsu nibbattentoti idaṃ tannissayaṃ kilesagaṇaṃ sandhāyāha. Nibbattentoti nibbattāpento. Imaṃ manussaattabhāvaṃ nāseti manussattaṃ puna nibbattituṃ appadānavasena. Tasmāti duggatinibbattāpanato idha maraṇadukkhāvahanato ca.

Chavisuttavaṇṇanā niṭṭhitā.

9. Rajjusuttavaṇṇanā

178.Kharā pharusā chaviādīni chindane samatthā.

Rajjusuttavaṇṇanā niṭṭhitā.

10. Bhikkhusuttavaṇṇanā

179.Taṃ sandhāyāti diṭṭhadhammasukhavihārassa okāsābhāvaṃ sandhāya.

Bhikkhusuttavaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

4. Catutthavaggo

1-4. Bhindisuttādivaṇṇanā

180-

我来帮您翻译这段巴利文成简体中文：
165. 名"不护身"因舍弃二十六种威仪。名"不护语"因至贪邻近及嗔邻近直至发出。
旋风经注释终。
10. 有偈经注释
166. "彼受恭敬"中"以不恭敬及两者"即以不恭敬及两者,有时以恭敬,有时以不恭敬,有时以两者义。因此说"以不恭敬"等。因常住成就而常住故说"阿罗汉...乃至...细见"等。如是彼说为"金刚智"。"已至"即为入果定而至彼前行。
有偈经注释终。
第一品注释终。
2. 第二品
1-2. 金钵经等注释
167-168. 不能动摇因依戒山。或作其他事因先已舍戒。第三等中无新义。
金钵经等注释终。
第二品注释终。
3. 第三品
1. 女人经注释
170. 异性对象能占据男子心而住者,显示较彼更能占据众生心而住者为利养恭敬,世尊说"诸比丘,非彼"等,显示说"非彼"等。
女人经注释终。
2. 美女经注释
171. 第二显明,仅说彼义以国色美人方式。
美女经注释终。
3-6. 一子经等注释
172-175. "信"意为以圣道而来之信故说"须陀洹"。
一子经等注释终。
7. 第三沙门婆罗门经注释
176. "如是等"以等字应知摄多闻、防护、戒等。利养恭敬之集起生起因缘,以集谛方式苦谛之生起因性方式。
第三沙门婆罗门经注释终。
8. 皮经注释
177. "利养恭敬名声令生地狱等"此说依彼烦恼群。"令生"即使生。毁此人身以不给予再生人性方式。"因此"即因令生恶趣及此带来死苦。
皮经注释终。
9. 绳经注释
178. 粗利能断皮等。
绳经注释终。
10. 比丘经注释
179. "依彼"即依现法乐住无机会。
比丘经注释终。
第三品注释终。
4. 第四品
1-4. 破经等注释
180-;

183.Devadatto sagge vā nibbatteyyātiādi parikappavacanaṃ. Na hi paccekabodhiyaṃ niyatagatiko antarā maggaphalāni adhigantuṃ bhabboti. Soti anavajjadhammo. Assāti devadattassa. Samucchedamagamā katūpacitassa mahato pāpadhammassa balena tasmiṃ attabhāve samucchedabhāvato, na accantāya. Akusalaṃ nāmetaṃ abalaṃ, kusalaṃ viya na mahābalaṃ, tasmā tasmiṃyeva attabhāve tādisānaṃ puggalānaṃ atekicchatā, aññathā sammattaniyāmo viya micchattaniyāmo accantiko siyā. Yadi evaṃ vaṭṭakhāṇukajotanā kathanti? Āsevanāvasena, tasmā yathā ‘‘sakiṃ nimuggo nimuggo eva bālo’’ti vuttaṃ, evaṃ vaṭṭakhāṇukajotanā. Yādise hi paccaye paṭicca puggalo taṃ dassanaṃ gaṇhi, tathā ca paṭipanno, puna acintappativatte paccaye patitato sīsukkhipanamassa na hotīti na vattabbaṃ.

Bhindisuttādivaṇṇanā niṭṭhitā.

5. Acirapakkantasuttavaṇṇanā

184.Kāle sampatteti gabbhassa paripākagatattā vijāyanakāle sampatte. Potanti assatariyā puttaṃ. Etanti ‘‘gabbho assatariṃ yathā’’ti etaṃ vacanaṃ.

Acirapakkantasuttavaṇṇanā niṭṭhitā.

6. Pañcarathasatasuttavaṇṇanā

185. Abhiharīyatīti abhihāro, bhattaṃyeva abhihāro bhattābhihāroti āha ‘‘abhiharitabbaṃ bhatta’’nti. Macchapittanti vāḷamacchapittaṃ. Pakkhipeyyunti uragādinā osiñceyyuṃ.

Pañcarathasatasuttavaṇṇanā niṭṭhitā.

7-13. Mātusuttādivaṇṇanā

186-187.Mātupi hetūti attano mātuyā uppannaanatthāvahassa pahānahetupi. Ito paresūti ‘‘pitupi hetū’’ti evamādīsu.

Mātusuttādivaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Lābhasakkārasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

7. Rāhulasaṃyuttaṃ

1. Paṭhamavaggo

1-8. Cakkhusuttādivaṇṇanā

188-

我来 助您翻译这段巴利文成简体中文：
183. "提婆达多或生天"等为假设语。因定趣向独觉菩提者中途不能证得道果。"彼"即无过法。"彼"即提婆达多。"到断绝"因已作积集大恶法力于彼身中成断绝性,非永远。名为不善者无力,不如善有大力,因此于彼身中如是诸补特伽罗不可治,否则如正性定邪性定应成永远。若如是轮回桩说如何?以习行方式,因此如说"愚者一沉即沉",如是为轮回桩说。因依如是缘众生取彼见,如是行,再陷不可思议反转缘故不应说彼无抬头。
破经等注释终。
5. 新离经注释
184. "时至"即胎已成熟故生时至。"子"即骡之子。"此"即"如胎于骡"此语。
新离经注释终。
6. 五百车经注释
185. "运来"为运来,食即运来为食运来故说"应运来食"。"鱼胆"即凶猛鱼胆。"应投"即应以蛇等浇。
五百车经注释终。
7-13. 母经等注释
186-187. "为母因"即为断自母生不利因。"此后"即于"为父因"等。
母经等注释终。
显扬真义之相应部注释
利养恭敬相应注释之显明隐义竟。
7. 罗睺罗相应
1. 第一品
1-8. 眼经等注释
188-

195.Ekavihārīti catūsupi iriyāpathesu ekākī hutvā viharanto. Vivekaṭṭhoti vivittaṭṭho, tenāha ‘‘nissaddo’’ti. Satiyā avippavasantoti satiyā avippavāsena ṭhito, sabbadā avijahanavasena pavatto. Ātāpīti vīriyasampannoti sabbaso kilesānaṃ ātāpanaparitāpanavasena pavattavīriyasamaṅgībhūto. Pahitattoti tasmiṃ visesādhigame pesitacitto, tattha ninno tappabbhāroti attho. Hutvā abhāvākārenāti uppattito pubbe avijjamāno paccayasamavāyena hutvā uppajjitvā bhaṅguparamasaṅkhātena abhāvākārena. Aniccanti niccadhuvatābhāvato. Uppādavayavantatāyāti khaṇe khaṇe uppajjitvā nirujjhanato. Tāvakālikatāyāti taṅkhaṇikatāya. Vipariṇāmakoṭiyāti vipariṇāmavantatāya. Cakkhuñhi upādāya vikārāpajjanena vipariṇamantaṃ vināsaṃ paṭipīḷaṃ pāpuṇāti. Niccapaṭikkhepatoti niccatāya paṭikkhipitabbato lesamattassapi anupalabbhanato. Dukkhamanaṭṭhenāti nirantaradukkhatāya dukkhena khamitabbato. Dukkhavatthukaṭṭhenāti nānappakāradukkhādhiṭṭhānato. Satatasampīḷanaṭṭhenāti abhiṇhatāpasabhāvato. Sukhapaṭikkhepenāti sukhabhāvassa paṭikkhipitabbato. Taṇhāgāho mamaṃkārabhāvato. Mānagāho ahaṃkārabhāvato. Diṭṭhigāho ‘‘attā me’’ti vipallāsabhāvato. Virāgavasenāti virāgaggahaṇena. Tathā vimuttivasenāti vimuttiggahaṇena.

Pasādāva gahitā dvārabhāvappattassa adhippetattā. Sammasanacāracittaṃ dvārabhūtamanoti adhippāyo.

Chaṭṭhe ārammaṇe tebhūmakadhammā sammasanacārassa adhippetattā. Yathā paṭhamasutte pañca pasādā gahitā, na sasambhāracakkhuādayo, evaṃ tatiyasutte na pasādavatthukacittameva gahitaṃ. Na taṃsampayuttā dhammā. Evañhi avadhāraṇaṃ sātthakaṃ hoti aññathā tena apanetabbassa abhāvato. Sabbatthāti sabbesu catutthasuttādīsu. Javanappattāti javanacittasaṃyuttā.

Cakkhusuttādivaṇṇanā niṭṭhitā.

9. Dhātusuttavaṇṇanā

196. Ākāsadhātu rūpaparicchedatāya rūpapariyāpannanti adhippāyena ‘‘sesāhi rūpa’’nti vuttaṃ. Nāmarūpanti tebhūmakaṃ nāmaṃ rūpañca kathitaṃ.

Dhātusuttavaṇṇanā niṭṭhitā.

10. Khandhasuttavaṇṇanā

197.Sabbasaṅgāhikaparicchedenāti dhammasaṅgaṇhanapariyāyena. Idhāti imasmiṃ sutte. Tebhūmakāti gahetabbā sammasanacārassa adhippetattā.

Khandhasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

11. Anusayasuttavaṇṇanā

200. Dutiyavagge attanoti āyasmā rāhulo attano saviññāṇakaṃ kāyaṃ dasseti. Parassāti parassa aviññāṇakakāyaṃ dasseti. Parasantāne vā arūpe dhamme aggahetvā rūpakāyameva gaṇhanto vadati. Apare ‘‘asaññasattānaṃ attabhāvaṃ sandhāya tathā vutta’’nti vadanti. Purimenāti ‘‘imasmiṃ saviññāṇake kāye’’ti iminā padena. Pacchimenāti ‘‘bahiddhā’’ti iminā padena. Ete kilesāti ete diṭṭhitaṇhāmānasaññitā kilesā. Etesu vatthūsūti ajjhattabahiddhāvatthūsu. Samma…pe… passatīti pubbabhāge vipassanāñāṇena sammasanavasena, maggakkhaṇe abhisamayavasena suṭṭhu attapaccakkhena ñāṇena passati.

Anusayasuttavaṇṇanā niṭṭhitā.

12. Apagatasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
195. "独住者"即于四威仪中独一而住。"住远离"即住于远离,因此说"无声"。"不离正念"即以不离正念而住,以一切时不舍方式转起。"热忱"即具精进,以一切遍热烧煎迫诸烦恼方式转起精进具足。"专注"即于彼殊胜证得发送心,倾向趣向彼义。"有而无相"即生起前不存在,以缘和合而有生起至灭尽名为无相。"无常"即因无常久住性。"有生灭性"即于刹那刹那生而灭。"暂时性"即仅此刹那。"以变异边际"即具变异性。因取眼得变异而达坏灭压迫。"否定常"即应否定常性因不得少许。"以苦义"即因相续苦性应以苦忍受。"以苦事义"即因种种苦所依。"以恒压迫义"即因数数逼迫性。"否定乐"即应否定乐性。执着渴爱因我所性。执着慢因我性。执着见因"我之我"颠倒性。"以离欲方式"即以离欲摄取。如是"以解脱方式"即以解脱摄取。
清净仅摄取因意为已得门性。思察遍路心为门性义。
第六于所缘三地法因意为思察遍路。如第一经摄取五净色,非有资具眼等,如是第三经非仅摄取净色事心,非彼相应法。如是限定有义因无他应以彼除去。"一切处"即于一切第四经等。"已至速行"即相应速行心。
眼经等注释终。
9. 界经注释
196. 虚空界以色边际性属色意趣故说"余以色"。"名色"说三地名及色。
界经注释终。
10. 蕴经注释
197. "以摄一切区分"即以摄法方式。"此"即此经。"三地"应摄因意为思察遍路。
蕴经注释终。
第一品注释终。
2. 第二品
11. 随眠经注释
200. 第二品"自己"即具寿罗睺罗显示自己有识身。"他"即显示他无识身。或不摄他相续无色法仅摄色身而说。其他"说依无想有情自体而如是说"。"前"即以"此有识身"此句。"后"即以"外"此句。"此等烦恼"即此等见渴爱慢名烦恼。"此等事"即内外事。"正...乃至...见"即前分以观智思察方式,道刹那以现观方式以善自证智见。
随眠经注释终。
12. 离去经注释

201. ‘‘Ahameta’’nti ahaṃkārādīnaṃ anavasesappahānena accantameva apagataṃ.

Apagatasuttavaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

Dvīsūti paṭhamavaggādīsu. Desanāya asekkhabhūmiyā desitattā asekkhabhūmi kathitā. Paṭhamoti paṭhamavaggo ‘‘sādhu me, bhante, bhagavā’’tiādinā āyācantassa, dutiyo anāyācantassa therassa ajjhāsayavasena kathito. Vimuttiparipācanīyadhammā nāma vivaṭṭasannissitā saddhindriyādayo. Tena pana vipassanāya kathitattā kathitā evāti. Taṃtaṃdesanānusārena hi thero te dhamme paripākaṃ pāpesi. Tathā hi bhagavā dutiyavaggaṃ anāyācitopi desesi.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Rāhulasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

8. Lakkhaṇasaṃyuttaṃ

1. Paṭhamavaggo

1. Aṭṭhisuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
201. "我此"因我执等无余断故究竟离去。
离去经注释终。
第二品注释终。
"二"即于第一品等。因说教说于无学地故说无学地。"第一"即第一品因"尊者,世尊对我善哉"等请求,第二因长老不请求而依意乐而说。名为成熟解脱法者即依涅槃信根等。然因说观而为已说。因随彼彼说教长老令彼等法成熟。如是世尊虽不请求亦说第二品。
显扬真义之相应部注释
罗睺罗相应注释之显明隐义竟。
8. 勒叉那相应
1. 第一品
1. 骨经注释

202.Āyasmāca lakkhaṇotiādīsu ‘‘ko nāmāyasmā lakkhaṇo, kasmā ca ‘lakkhaṇo’ti nāmaṃ ahosi, ko cāyasmā moggallāno, kasmā ca sitaṃ pātvākāsī’’ti taṃ sabbaṃ pakāsetuṃ ‘‘yvāya’’ntiādi āraddhaṃ. Lakkhaṇasampannenāti purisalakkhaṇasampannena.

Īsaṃ hasitaṃ ‘‘sita’’nti vuccatīti āha ‘‘mandahasita’’nti. Aṭṭhisaṅkhalikanti nayidaṃ aviññāṇakaṃ aṭṭhisaṅkhalikamattaṃ, atha kho eko petoti āha ‘‘petaloke nibbatta’’nti. Ete attabhāvāti petattabhāvā. Na āpāthaṃ āgacchantīti devattabhāvā viya na āpāthaṃ āgacchanti pakatiyā. Tesaṃ pana ruciyā āpāthaṃ āgaccheyyuṃ manussānaṃ. Dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā karuṇāti āha ‘‘kāruññe kattabbe’’ti. Attano ca sampattiṃ buddhañāṇassa ca sampattinti paccekaṃ sampattisaddo yojetabbo. Tadubhayaṃ vibhāvetuṃ ‘‘taṃ hī’’tiādi vuttaṃ. Tattha attano sampattiṃ anussaritvā sitaṃ pātvākāsīti padaṃ ānetvā sambandhitabbaṃ. Dhammadhātūti sabbaññutaññāṇaṃ sandhāya vadati. Dhammadhātūti vā dhammānaṃ sabhāvo.

Itaroti lakkhaṇatthero. Upapattīti jāti. Upapattisīsena hi tathārūpaṃ attabhāvaṃ vadati. Lohatuṇḍakehīti lohamayeheva tuṇḍakehi. Carantīti ākāsena gacchanti. Acchariyaṃ vatāti garahacchariyaṃ nāmetaṃ. Cakkhubhūtāti sampattadibbacakkhukā, lokassa cakkhubhūtāti evaṃ vā ettha attho daṭṭhabbo.

Yatrāti hetuatthe nipātoti āha ‘‘yatrāti kāraṇavacana’’nti. Aññatra hi ‘‘yatra hi nāmā’’ti attho vuccati. Appamāṇe sattanikāye te ca kho vibhāgena kāmabhavādibhede bhave, nirayādibhedā gatiyo, nānattakāyanānattasaññiādiviññāṇaṭṭhitiyo, tathārūpe sattāvāse ca sabbaññutaññāṇañca me upanetuṃ paccakkhaṃ karontena.

Goghātakoti gunnaṃ abhiṇhaṃ hananako. Tenāha ‘‘vadhitvā vadhitvā’’ti. Tassāti gunnaṃ vadhakakammassa. Aparāpariyakammassāti aparāpariyavedanīyakammassa. Balavatā goghātakakammena vipāke dīyamāne aladdhokāsaṃ aparāpariyavedanīyaṃ tasmiṃ vipakkavipāke idāni laddhokāsaṃ ‘‘avasesakamma’’nti vuttaṃ. Paṭisandhīti pāpakammajanitā paṭisandhi. Kammasabhāgatāyāti kammasadisabhāvena. Ārammaṇasabhāgatāyāti ārammaṇassa sabhāgabhāvena sadisabhāvena. Yādise hi ārammaṇe pubbe taṃ kammaṃ tassa ca vipāko pavatto, tādiseyeva ārammaṇe idaṃ kammaṃ imassa vipāko ca pavattoti katvā vuttaṃ ‘‘tasseva kammassa vipākāvasesenā’’ti. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘so eva tittiro, tāniyeva osadhānī’’ti. Nimittaṃ ahosīti pubbe katūpacitassa petūpapattinibbattanavasena katokāsassa tassa kammassa nimittabhūtaṃ idāni tathā upaṭṭhahantaṃ tassa vipākassa nimittaṃ ārammaṇaṃ ahosi. Soti goghātako. Aṭṭhisaṅkhalikapeto jāto kammasarikkhakavipākatāvasena.

Aṭṭhisuttavaṇṇanā niṭṭhitā.

2. Pesisuttavaṇṇanā

203.Gomaṃsapesiyo katvāti gāviṃ vadhitvā vadhitvā gomaṃsaṃ phāletvā pesiyo katvā. Sukkhāpetvāti kālantaraṃ ṭhapanatthaṃ sukkhāpetvā. Sukkhāpiyamānānaṃ maṃsapesīnañhi vallūrasamaññā.

Pesisuttavaṇṇanā niṭṭhitā.

3. Piṇḍasuttavaṇṇanā

204.Nippakkhacammeti vigatapakkhacamme.

4. Nicchavisuttavaṇṇanā

205. Urabbhe hanatīti orabbhiko. Eḷaketi aje.

5. Asilomasuttavaṇṇanā

206.Nivāpapuṭṭheti attanā dinnanivāpena posite. Asinā vadhitvā vadhitvā vikkiṇanto.



我来帮您翻译这段巴利文成简体中文：
202. "具寿勒叉那"等中为显示"谁名具寿勒叉那,为何名为'勒叉那',谁是具寿目犍连,为何显露微笑"彼一切而开始"此"等。"具相"即具足人相。
说少许笑为"微笑"故说"微笑"。"骨锁"非此无识骨锁而已,而是一饿鬼故说"生于饿鬼界"。"此等自体"即饿鬼自体。"不现入"即不如天身自然现入。然依彼等意乐可现入人。说"应起悲愍"因悲愍以见被苦压迫无依性为近因。"自己及佛智之"各应配"成就"字。为显彼二说"彼"等。其中"忆念自己成就而显露微笑"句应带来相连。"法界"说依一切知智。或"法界"即诸法自性。
"其他"即勒叉那长老。"生"即生。因以生为首说如是自体。"铁嘴"即以铁制嘴。"行"即于空中行。"希有哉"即此名厌恶希有。"具眼"即具天眼,或于此应见义为"成为世间眼"。
"于此"为因义不变化词故说"于此为因语"。因其他说"于此名"义。于无量众生部类而彼等以区分于欲有等差别有,地狱等差别趣,异身异想等识住,如是众生居处及令我的一切知智成亲证。
"屠牛者"即数数杀牛者。因此说"杀杀"。"彼"即杀牛业。"后后业"即后后感受业。当以强力屠牛业予报时未得机会后后感受业,彼报已熟时今得机会说为"余业"。"结生"即由恶业所生结生。"业同分"即以业相似性。"所缘同分"即以所缘相似性同分。如是说"以彼业之余报"因彼业及彼报前于如何所缘转起,此业及此报亦于如是所缘转起。实有彼相似亦有彼言说如"彼即鹧鸪、彼即药"。"成相"即前已作积集以生饿鬼生起方式作机会彼业成相,今如是现起彼报之相成所缘。"彼"即屠牛者。成骨锁饿鬼因业相似报性。
骨经注释终。
2. 肉片经注释
203. "作牛肉片"即屠牛后分割牛肉作片。"晒干"即为存放一时而晒干。因晒干肉片有干肉名。
肉片经注释终。
3. 团经注释
204."无翼皮"即离翼皮。
4. 无皮经注释
205. "杀羊者"即杀羊者。"羊"即山羊。
5. 剑毛经注释
206. "养饲"即以自给饲养所养。以剑杀杀而卖。

6. Sattisuttavaṇṇanā

207.Ekaṃ miganti ekaṃ dīpakamigaṃ.

7. Usulomasuttavaṇṇanā

208.Kāraṇāhīti yātanāhi. Ñatvāti kammaṭṭhānaṃ ñatvā.

8. Sūcilomasuttavaṇṇanā

209. Suṇoti pūretīti sūto, assadamakādiko.

9. Dutiyasūcilomasuttavaṇṇanā

210. Pesuññūpasaṃhāravasena ito sutaṃ amutra, amutra vā sutaṃ idha sūcetīti sūcako. Anayabyasanaṃ pāpesi manusseti sambandho.

10. Kumbhaṇḍasuttavaṇṇanā

211.Vinicchayāmaccoti raññā aḍḍakaraṇe ṭhapito vinicchayamahāmatto. So hi gāmajanakāyaṃ kūṭeti vañcetīti gāmakūṭakoti vuccati. Keci ‘‘tādiso eva gāmajeṭṭhako gāmakūṭako’’ti vadanti. Samena bhavitabbaṃ, ‘‘dhammaṭṭho’’ti vattabbato. Rahassaṅge nisīdanavasena visamā nisajjāva ahosi.

Kumbhaṇḍasuttavaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Sasīsakasuttavaṇṇanā

212.Phusantoti theyyāya phusanto.

3. Nicchavitthisuttavaṇṇanā

214.Mātugāmo sassāmiko attano phasse anissaro. Vaṭṭitvāti bhassitvā aparaṃ gantvā.

4. Maṅgulitthisuttavaṇṇanā

215. Maṅganavasena ulatīti maṅguli, virūpabībhacchabhāvena pavattatīti attho. Tenāha ‘‘virūpaṃ duddasikaṃ bībhaccha’’nti.

5. Okilinīsuttavaṇṇanā

216. Uddhaṃ uddhaṃ agginā pakkasarīratāya uppakkaṃ. Heṭṭhato paggharaṇavasena kilinnasarīratāya okilinī. Ito cito ca aṅgārasamparikiṇṇatāya okirinī. Tenāha ‘‘sā kirā’’tiādi. Aṅgāracitaketi aṅgārasañcaye. Sarīrato paggharanti asuciduggandhajegucchāni sedagatāni. Tassa kira raññoti tassa kāliṅgassa rañño. Nāṭakinīti nacce adhikatā itthī. Sedanti sedanaṃ, tāpananti attho.

Okilinīsuttavaṇṇanā niṭṭhitā.

6. Asīsakasuttavaṇṇanā

217.Asīsakaṃ kabandhaṃ hutvā nibbatti kammāyūhanakāle tathā nimittaggahaṇaparicayato.

7-11. Pāpabhikkhusuttādivaṇṇanā

218-222.Lāmakabhikkhūti hīnācāratāya lāmako, bhikkhuvesatāya, bhikkhāhārena jīvanato ca bhikkhu. Cittakeḷinti cittaruciyaṃ taṃ taṃ kīḷanto. Ayamevāti bhikkhuvatthusmiṃ vuttanayo eva.

Pāpabhikkhusuttādivaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Lakkhaṇasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

9. Opammasaṃyuttaṃ

1. Kūṭasuttavaṇṇanā

223.Kūṭaṃgacchantīti kūṭacchiddassa anupavisanavasena kūṭaṃ gacchanti. Yā ca gopānasiyo gopānasantaragatā, tāpi kūṭaṃ āhacca ṭhānena kūṭaṅgamā. Duvidhāpi kūṭe samosaraṇā. Kūṭassa samugghātena vināsena bhijjanena. Avijjāya samugghātenāti avijjāya accantameva appavattiyā. Tena ca mokkhadhammādhigamena tadanurūpadhammādhigamo dassito. Appamattāti pana iminā tassa upāyo dassito.

Kūṭasuttavaṇṇanā niṭṭhitā.

2. Nakhasikhasuttavaṇṇanā

224.Evaṃ appakā yathā nakhasikhāya āropitapaṃsu, sugatisaṃvattaniyassa kammassa appakattā evaṃ devesupīti hīnūdāharaṇavasena vuttaṃ. Appatarā hi sattā ye devesu jāyanti, tañca kho kāmadevesu. Itaresu pana vattabbameva natthi.

Nakhasikhasuttavaṇṇanā niṭṭhitā.

3. Kulasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
6. 枪经注释
207. "一鹿"即一豹鹿。
7. 箭毛经注释
208. "刑罚"即苦刑。"知"即知业处。
8. 针毛经注释
209. "调"即调伏,如调马者等。
9. 第二针毛经注释
210. "告密者"即以挑拨方式将此处所闻告于彼处,或将彼处所闻告于此处。使人遭受不幸灾祸相连。
10. 睾丸鬼经注释
211. "审判大臣"即王所立断事大臣。因彼欺骗村人众故说为"村欺"。有些说"如是村长为村欺"。应平等,因应说"住法"。以坐于秘处方式成不平等坐。
睾丸鬼经注释终。
第一品注释终。
2. 第二品
1. 有头经注释
212. "触"即为盗而触。
3. 无皮女经注释
214. 女人有夫于自触无自在。"转"即落下往他处。
4. 丑女经注释
215. "丑"即以丑恶方式动,转起丑恶可怕性义。因此说"丑陋难看可怕"。
5. 下流女经注释
216. 因身体上上被火烧为烧。因下流出方式身体浸湿为下流。因此彼被炭火遍撒为撒。因此说"彼"等。"炭火堆"即炭火聚。身流出不净臭秽可厌汗液。"彼王"即彼迦陵伽王。"舞女"即精于舞之女。"热"即热恼,为烧义。
下流女经注释终。
6. 无头经注释
217. 生为无头躯干因造业时如是相取熟习。
7-11. 恶比丘经等注释
218-222. "劣比丘"即因下劣行为劣,因比丘相,因以乞食活命而比丘。"心戏"即以心所喜种种游戏。"仅此"即如比丘事中所说方式。
恶比丘经等注释终。
显扬真义之相应部注释
勒叉那相应注释之显明隐义竟。
9. 譬喻相应
1. 屋顶经注释
223. "至顶"即以入顶孔方式至顶。诸椽于椽间亦以接触顶而住至顶。两种皆归集于顶。以顶之断除破坏破碎。"以无明断除"即以无明究竟不转起。以彼证解脱法显示证得相应法。以"不放逸"此显示彼方便。
屋顶经注释终。
2. 指甲经注释
224. "如是少"即如指甲上土,因善趣业少故如是于天中说以下喻。因生于天中众生更少,而且于欲天。于其他更不用说。
指甲经注释终。
3. 家经注释;

225.Vidhaṃsayanti viheṭhayanti. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā yuttayānaṃ viya katāti yathā yuttaṃ ājaññarathaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattiyā gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katā sabbaso upakkilesavisodhanena suvisodhitamariyādaṃ viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena avikampaneyyatāya ṭhapitā . Samantato citāti sabbabhāgena bhāvanūpacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti . Suṭṭhu samāraddhāti mettābhāvanāya matthakappattiyā sammadeva sampāditā.

Kulasuttavaṇṇanā niṭṭhitā.

4. Okkhāsuttavaṇṇanā

226.Mahāmukhaukkhalīnanti mahāmukhānaṃ mahantakoḷumbānaṃ sataṃ. Paṇītabhojanabharitānanti sappimadhusakkarādīhi upanītapaṇītabhojanehi paripuṇṇānaṃ. Tassāti pāṭhassa. Goduhanamattanti godohanavelāmattaṃ. Taṃ pana kittakaṃ adhippetanti āha ‘‘gāviyā’’tiādi. Sabbasattesu hitapharaṇanti anodhisomettābhāvanamāha – mettacittaṃ appanāppattaṃ bhāvetuṃ sakkotīti adhippāyo. Tampi tato yathāvuttadānato mahapphalataranti.

Okkhāsuttavaṇṇanā niṭṭhitā.

5. Sattisuttavaṇṇanā

227.Agge paharitvāti tiṇhaphalasattiyā agge hatthena vā muṭṭhinā vā pahāraṃ datvā. Kappāsavaṭṭiṃ viyāti pahatakappāsapiṇḍaṃ viya. Niyyāsavaṭṭiṃ viyāti phalasaṇṭhānaṃ niyyāsapiṇḍaṃ viya. Ekato katvāti kalikādibhāvena vīsatiṃsapiṇḍāni ekajjhaṃ katvā. Alliyāpento piṇḍaṃ karonto. Paṭileṇetīti paṭilīnayati nāmeti. Alliyāpento te dvepi dhārā ekato samphusāpento. Paṭikoṭṭetīti paṭipaharati. Tattha khaṇḍaṃ viya niyyāso. Kappāsavaṭṭanakaraṇīyanti vihatassa kappāsassa paṭisaṃharaṇavasena bandhanadaṇḍaṃ. Pavattentoti kappāsassa saṃvellanavasena pavattento.

Sattisuttavaṇṇanā niṭṭhitā.

6. Dhanuggahasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
225. "毁坏"即伤害。"增长"即以修习圆满方式培育。"再再作"即以修习多作方式一再转起如作已系车,如熟练御者所立已系良马车随欲转起,如是导至随欲转起。"住立义"即确立义。如作基地以遍净诸随烦恼如作已清净界限。"确立"即因远离对治以善修性成不动摇性而住立。"遍积集"即于一切分达修习增长。因此说"善增长"。"善发起"即以慈修达顶而正善成就。
家经注释终。
4. 钵经注释
226. "大口锅"即百个大口大锅。"满胜食"即以酥蜜糖等所备胜食充满。"彼"即文句。"挤牛乳量"即挤牛乳时量。彼多少意趣故说"于牛"等。"遍满利益一切众生"说无分别慈修—意趣能修习达安止之慈心。彼较如是所说布施更大果。
钵经注释终。
5. 枪经注释
227. "刺端"即以利刃枪端以手或拳给予打击。"如棉团"即如打击棉团。"如树脂团"即如果状树脂团。"合一"即以芯等方式二三十团合为一处。"使粘着"即作团。"退缩"即名为退却。使粘着使彼二刃合一触。"回打"即反击。其中如断片树脂。"棉搓棒"即以搓梳棉方式缠结杖。"转动"即以棉卷缠方式转动。
枪经注释终。
6. 弓手经注释

228.Daḷhadhanunoti thirataradhanuno. Idāni tassa thiratarabhāvaṃ paricchedato dassetuṃ ‘‘daḷhadhanū’’tiādi vuttaṃ. Tattha dvisahassathāmanti palānaṃ dvisahassathāmaṃ. Vuttamevatthaṃ pākaṭataraṃ katvā dassetuṃ ‘‘yassā’’tiādimāha. Tattha yassāti dhanuno. Āropitassāti jiyaṃ āropitassa. Jiyābaddhoti jiyāya baddho. Pathavito muccati, etaṃ ‘‘dvisahassathāma’’nti veditabbaṃ . Lohasīsādīnanti kāḷalohatambalohasīsādīnaṃ. Bhāroti purisabhāro, so pana majjhimapurisassa vasena edisaṃ tassa balaṃ daṭṭhabbaṃ. Uggahitasippā dhanuvedasikkhāvasena. Ciṇṇavasībhāvā lakkhesu avirajjhanasarakkhepavasena. Kataṃ rājakulādīsu upagantvā asanaṃ sarakkhepo etehīti katūpasanāti āha ‘‘rājakulādīsu dassitasippā’’ti.

‘‘Bodhisatto cattāri kaṇḍāni āharī’’ti vatvā tameva atthaṃ vitthārato dassento ‘‘tadā kirā’’tiādimāha. Tattha javissāmāti dhāvissāma. Aggi uṭṭhahīti sīghapatanasantāpena ca sūriyarasmisantāpassa āsannabhāvena ca usumā uṭṭhahi. Pakkhapañjarenāti pakkhajālantarena.

Nivattitvāti ‘‘nippayojanamidaṃ javana’’nti nivattitvā. Pattakaṭāhena otthaṭapatto viyāti pihitapatto viya ahosi, vegasā patanena nagarassa upari ākāsassa nirikkhaṇaṃ ahosi. Sañcāritattā anekahaṃsasahassasadiso paññāyi seyyathāpi bodhisattassa dhanuggahakāle sarakūṭādidassane.

Dukkaranti tassa adassanaṃ sandhāyāha, na attano patanaṃ. Sūriyamaṇḍalañhi atisīghena javena gacchantampi paññāsayojanāyāmavitthataṃ attano vipulatāya pabhassaratāya ca sattānaṃ cakkhussa gocarabhāvaṃ gacchati, javanahaṃso pana tādisena sūriyena saddhiṃ javena gacchanto na paññāyeyya. Tasmā vuttaṃ ‘‘na sakkā tayā passitu’’nti. Cattāro akkhaṇavedhino. Gantvā gahite sotuṃ ghaṇḍaṃ piḷandhāpetvā sayaṃ puratthābhimukho nisinno. Puratthimadisābhimukhaṃ gatakaṇḍaṃ sandhāyāha ‘‘paṭhamakaṇḍeneva saddhiṃ uppatitvā’’ti. Te cattāri kaṇḍāni ekakkhaṇeyeva khipiṃsu.

Āyuṃ saṅkharoti etenāti āyusaṅkhāro. Yathā hi kammajarūpānaṃ pavatti jīvitindriyapaṭibaddhā, evaṃ attabhāvassa pavatti tappaṭibaddhāti. Bahuvacananiddeso pana pāḷiyaṃ ekasmiṃ khaṇe anekasatasaṅkhassa jīvitindriyassa upalabbhanato. Taṃ jīvitindriyaṃ. Tato yathāvuttadevatānaṃ javato sīghataraṃ khīyati ittarakhaṇattā. Vuttañhetaṃ –

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo’’ti. (mahāni. 10);

Bhedoti bhaṅgo. Na sakkā paññāpetuṃ tatopi ativiya ittarakhaṇattā.

Dhanuggahasuttavaṇṇanā niṭṭhitā.

7. Āṇisuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
228. "坚弓"即极坚弓。今为示彼坚固性限度故说"坚弓"等。其中"二千力"即二千重力。为更明显示已说义故说"彼"等。其中"彼"即弓。"上弦"即上弓弦。"弦缚"即被弦缚。从地脱开,此应知为"二千力"。"铁箭头等"即黑铁红铁箭头等。"重"即人重,彼应以中等人见如是其力。"学得技艺"以学习弓术方式。"练习自在"以不失靶射箭方式。"已习熟"即彼等往诣王家等示技艺故说"于王家等示技艺"。
说"菩萨取四箭"后为广示彼义说"尔时"等。其中"将奔"即将跑。"火升"即因快速落下热及阳光热近而热升。"翼网"即翼间网。
"回来"即"此奔跑无用"而回来。"如以钵盖覆钵"即如盖钵,因速疾落下而于城上空观察。因流转如多千鹅现似菩萨弓手时见箭堆等。
"难作"说依彼不见,非依自落。因日轮虽极速行进五十由旬长广,以自广大光明性成众生眼所行境,然奔跑鹅与如是日同速行进不现。因此说"汝不能见"。四射靶者。去取后为闻系铃铎自坐向东。说"与第一箭一起飞起"依向东方去箭。彼等同一刹那放四箭。
"寿行"即以此行寿。如业生色转起依命根,如是自体转起依彼。然经中复数说因一刹那得见多百命根。彼命根。较如是所说天之速更速耗尽因刹那短暂。实说此：
"生命及自体，以及诸苦乐；
与一心相应，刹那转极速。"
"破"即坏。不能施设因较彼更极短暂。
弓手经注释终。
7. 车轴经注释

229. Aññe rājāno ca bhāgaṃ gaṇhantā ime viya dasabhāgaṃ gaṇhantīti tesamayaṃ anugati paññāyati. Mahājanassa ānayanato ānakoti āha ‘‘evaṃladdhanāmo’’ti. Idāni taṃ ādito paṭṭhāya āgamanānukkamaṃ dassetuṃ ‘‘himavante kirā’’tiādimāha. Kareṇunti kareṇukaṃ, hatthininti attho. Sakkariṃsūti anatthapariharaṇavasena pasatthūpahāravasena ca pūjesuṃ. Otarīti kuḷīradahaṃ pāvisi. Paṭikkamitvā ṭhapanavasena apakkamitvā pati.

Suvaṇṇarajatādimayanti kismiñci chidde suvaṇṇamayaṃ, kismiñci rajatamayaṃ, kismiñci phalikamayaṃ āṇiṃ ghaṭayiṃsu bandhiṃsu. Pubbe pharitvā tiṭṭhantassa dvādasa yojanāni pamāṇo etassāti dvādasayojanappamāṇo, saddo. Athassa anekasatakāle gacchante antosālāyampi dukkhena suyyittha āṇisaṅghāṭamattattā.

Gambhīrāti agādhā dukkhogāḷhā. Sallasuttañhi ‘‘animittamanaññāta’’ntiādinā pāḷivasena gambhīraṃ, na atthagambhīraṃ. Tathā hi tattha tā tā gāthā duviññeyyarūpā tiṭṭhanti, duviññeyyaṃ ñāṇena dukkhogāhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparampettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāhameva, tasmā taṃ pāḷivasena ‘‘gambhīra’’nti vuttaṃ ‘‘pāḷivasena gambhīrā sallasuttasadisā’’ti. Iminā nayena ‘‘atthavasena gambhīrā’’ti ettha attho veditabbo. Mahāvedallasuttassa atthavasena gambhīratā pākaṭāyeva. Lokaṃ uttaratīti lokuttaro, navavidhaappamāṇadhammo, so atthabhūto etesaṃ atthīti lokuttarā. Tenāha ‘‘lokuttaraatthadīpakā’’ti. Sattasuññatadhammamattamevāti sattena attanā suññataṃ kevalaṃ dhammamattameva. Uggahetabbaṃ pariyāpuṇitabbanti ca liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ca pariyāpuṇitabbe cā’’ti. Kavitāti kavino kammaṃ kavikatā. Yassa pana yaṃ kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Itaraṃ ‘‘kāveyyā’’ti padaṃ, kabbanti vuttaṃ hoti. ‘‘Kabba’’nti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Cittakkharāti vicitrākāraakkharā. Sāsanato bahibhūtāti na sāsanāvacarā. Tesaṃ sāvakehīti ‘‘buddhānaṃ sāvakā’’ti apaññātānaṃ yesaṃ kesañci sāvakehi. Anuggayhamānāti na uggayhamānā savanadhāraṇaparicayaatthūpaparikkhādivasena anuggayhamānā. Antaradhāyanti adassanaṃ gacchanti.

Āṇisuttavaṇṇanā niṭṭhitā.

8. Kaliṅgarasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
229. 其他诸王取分时如此等取十分,此显示随行彼等。因带来大众故名"鼓",因此说"如是得名"。今为示彼从始来历次第说"于雪山"等。"母象"即母象,意为雌象。"恭敬"即以避免不利方式及以赞叹供养方式供养。"入"即入蟹池。以退避置立方式退避落。
"金银等制"即于某孔以金制,于某孔以银制,于某孔以水晶制轴固定系缚。前遍满住立者其量十二由旬为"量十二由旬",声音。其后经多百时于内堂亦难闻因仅轴连接。
"甚深"即无底难入。"箭经"以"无相无所知"等经句方式甚深,非义甚深。如是于彼彼等偈难可了知而住,因难了知智难入故说"甚深"。此中前后某些偈难了知性仅难入,因此彼以经句方式说"甚深"而说"以经句方式甚深如箭经"。以此方式应知"以义方式甚深"此处义。大分别经以义方式甚深显然。"出世"即超越世间,九种无量法,彼等有彼义为出世。因此说"显示出世义"。"仅七空法"即仅以众生我空法。说"应学应习"以性数转变说故说"于应学及应习"。"诗作"即诗人业诗人作。因谁何业,说彼由彼作故说"诗作即诗人所作"。其他"诗歌"句,说为诗。"诗"义为诗人所说。因此说"彼同义语"。"妙字"即种种形状字。"出于教"即非教内。"彼等声闻"即由任何"佛之声闻"不知名者。"不受持"即不以听闻受持修习义思择等方式受持。"隐没"即趣不见。
车轴经注释终。
8. 木块经注释;

230. Kaliṅgaraṃ vuccati khuddakadārukhaṇḍaṃ, taṃ upadhānaṃ etesanti kaliṅgarūpadhānā. Licchavī pana khadiradaṇḍaṃ upadhānaṃ katvā tadā vihariṃsu. Tasmā vuttaṃ ‘‘khadiraghaṭikāsū’’tiādi. Pakativijjusaññito natthi etesaṃ khaṇo vijjhaneti akkhaṇavedhino tato sīghataraṃ vijjhanato. ‘‘Akkhaṇa’’nti vijju vuccati ittarakhaṇattā. Akkhaṇobhāsena lakkhaṇavedhakā akkhaṇavedhino. Anekadhā bhinnassa vālassa vijjhanena vālavedhino. Vālekadeso hi idha ‘‘vālo’’ti gahito.

Bahudeva divasabhāgaṃ padhānānuyogato uppannadarathaparissamavinodanatthaṃ nhāyitvā. Te sandhāyāti te tathārūpe padhānakammikabhikkhū sandhāya. Idaṃ idāni vuccamānaṃ atthajātaṃ vuttaṃ porāṇaṭṭhakathāyaṃ. Ayampi dīpoti tambapaṇṇidīpamāha. Padhānānuyuñjanavelāya nivedanavasena tattha tattha ekajjhaṃ pahataghaṇḍinigghoseneva ekaghaṇḍinigghoso, tattha tattha paṇṇasālādīsu vasantānaṃ bhikkhūnaṃ vasena ekapadhānabhūto. Nānāmukhoti anurādhapurassa pacchimadisāyaṃ eko vihāro, pilicchikoḷinagarassa puratthimadisāyaṃ. Ubhayattha pavattaghaṇḍisaddā antarāpavattaghaṇḍisaddehi missetvā osaranti. Kalyāṇiyaṃ pavattaghaṇḍisaddo tathā nāgadīpe.

Kaliṅgarasuttavaṇṇanā niṭṭhitā.

9. Nāgasuttavaṇṇanā

231.Atikkantavelanti bhattānumodanaupanisinnakathāvelato atikkantavelaṃ. Asambhinnenāti sarasampattito asambhinnena, sarassa uccāraṇasampattiṃ aparihāpetvāti attho. Aparisuddhāsayatāya neva guṇavaṇṇāya na ñāṇabalāya hoti. Tanti taṃ tathā paccayānaṃ paribhuñjanaṃ, taṃ tathā micchāpaṭipajjanaṃ.

Nāgasuttavaṇṇanā niṭṭhitā.

10. Biḷārasuttavaṇṇanā

232.Gharānaṃsandhīti gharena gharassa sambandhaṭṭhānaṃ. Saha malena vattatīti samalaṃ. Gehato gāmato ca nikkhamanacandanikaṭṭhānaṃ. Saṅkāraṭṭhānanti saṅkārakūṭaṃ. Keci ‘‘sandhisaṅkārakūṭaṭṭhāna’’nti vadanti. Vuṭṭhānanti āpannaāpattito, na kilesato vuṭṭhānaṃ, suddhante adhiṭṭhānaṃ. Taṃ pana yathāāpannāya āpattiyā ‘‘desanā’’tveva vuccatīti āha ‘‘desanā paññāyatī’’ti.

Biḷārasuttavaṇṇanā niṭṭhitā.

11. Siṅgālasuttavaṇṇanā

233.Ettakampīti iminā jarasiṅgālena laddhabbaṃ cittassādamattampi na labhissati sakalameva kappaṃ sabbaso avīcijālāhi nirantaraṃ jhāyamānatāya niccadukkhāturabhāvato.

Siṅgālasuttavaṇṇanā niṭṭhitā.

12. Dutiyasiṅgālasuttavaṇṇanā

234.Katajānananti katūpakārajānanaṃ. Kataveditāti tasseva paresaṃ pākaṭakaraṇavasena jānanameva. Ācāramevāti katāparādhameva.

Dutiyasiṅgālasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Opammasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

10. Bhikkhusaṃyuttaṃ

1. Kolitasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
230. "木块"说小木片,彼为彼等枕故名"木块枕"。离车族则以铁刺木杖为枕而住。因此说"于铁刺木杖"等。无通常闪电想彼等刹那射故名刹那射,因较彼更快射。"刹那"说闪电因刹那短暂。以刹那光射靶者为刹那射者。以射多种裂发为射发者。因此处"发"取发一分。
以多日分修习精进生起疲劳苦恼消除故浴已。"依彼等"即依如是性质精进业比丘。此即今所说义类说于古注。"此洲"即说铜色洲（斯里兰卡）。精进修习时以通知方式于彼彼处一处打铃声如一铃声,依于彼彼处草庵等住比丘成一精进。"多口"即阿努拉德普拉（斯里兰卡古都）西方一寺,毗利夹科利那伽拉东方。两处所起铃声与中间所起铃声混合流入。于迦利耶尼（斯里兰卡古城）所起铃声如是于那伽提巴。
木块经注释终。
9. 象经注释
231. "过时"即超过饭后随喜坐谈时。"不破"即不离音圆满,意为不失音发出圆满。因不清净意乐故无功德赞亦无智力。"彼"即彼如是受用资具,彼如是邪行。
象经注释终。
10. 猫经注释
232. "屋交接"即屋与屋连结处。"有垢"即与垢转。从家从村出粪坑处。"垃圾处"即垃圾堆。某些说"交接垃圾堆处"。"出"即从所犯罪出,非从烦恼出,于清净处确立。彼如所犯罪仅说"忏悔"故说"忏悔显现"。
猫经注释终。
11. 狐经注释
233. "如是量"即以此老狐可得心乐量亦不得因整个劫一切阿鼻狱火无间烧故恒时苦恼。
狐经注释终。
12. 第二狐经注释
234. "知恩"即知所作恩。"知恩性"即以对他人明显方式知彼。"仅行为"即仅所作过失。
第二狐经注释终。
显示精要相应部注释中譬喻相应注释隐义显示竟。
10. 比丘相应
1. 拘离多经注释


235.Sāvakānaṃālāpoti sāvakānaṃ sabrahmacāriṃ uddissa ālāpo. Buddhehi sadisā mā homāti buddhāciṇṇaṃ samudācāraṃ akathentehi sāvakehi, ‘‘āvuso bhikkhave’’ti ālapitā bhikkhū, ‘‘āvuso’’ti paṭivacanaṃ denti, na, ‘‘bhante’’ti. Dutiyajjhāne vitakkavicārā nirujjhanti tesaṃ nirodheneva tassa jhānassa uppādetabbato. Yesaṃ nirodhāti yesaṃ vacīsaṅgārānaṃ vitakkavicārānaṃ nirujjhanena suvikkhambhitabhāvena saddāyatanaṃ appavattiṃ gacchati kāraṇassa dūrato passambhitattā. Ariyoti niddoso. Parisuddho tuṇhībhāvo, na titthiyānaṃ mūgabbataggahaṇaṃ viya aparisuddhoti adhippāyo. Paṭhamajjhānādīnīti ādi-saddena tatiyajjhānādīni saṅgaṇhāti.

Ārammaṇabhūtena vitakkena saha gatā pavattāti vitakkasahagatāti āha ‘‘vitakkārammaṇā’’ti. Vitakkārammaṇatā ca saññāmanasikārānaṃ sukhumaārammaṇaggahaṇavasena daṭṭhabbā. Tenāha ‘‘na santato upaṭṭhahiṃsū’’ti. Na paguṇaṃ sammadeva vasībhāvassa anāpāditattā. Saññāmanasikārāpīti tatiyajjhānādhigamāya pavattiyamānā saññāmanasikārāpi hānabhāgiyāva ahesuṃ, na visesabhāgiyā. Sammā ṭhapehīti bahiddhā vikkhepaṃ pahāya sammā ajjhattameva cittaṃ ṭhapehi. Ekaggaṃ karohīti teneva vikkhepapaṭibāhanena avihatamānasatāya cittasamādhānavasena ekaggaṃ karohi. Āropehīti īsakampi bahumpi apatitaṃ katvā kammaṭṭhānārammaṇe āropehi. Dutiyaaggasāvakabhūmiyā pāripūriyā āyasmā mahābhiñño, na yathā tathāti āha ‘‘mahābhiññatanti chaḷabhiññata’’nti. Iminā upāyenāti iminā ‘‘atha kho maṃ, āvuso’’tiādinā vuttena upāyena. Vaḍḍhetvāti uttari uttari visesabhāgiyabhāvāpādanena samādhiṃ paññañca brūhetvā brūhetvā.

Kolitasuttavaṇṇanā niṭṭhitā.

2. Upatissasuttavaṇṇanā

236.Atiuḷārampisattaṃ vā saṅkhāraṃ vā sandhāya vuttaṃ sabbatthameva sabbaso chandarāgassa suppahīnattā. Jānanatthaṃ pucchati satthuguṇānaṃ ativiya uḷāratamabhāvato.

Upatissasuttavaṇṇanā niṭṭhitā.

3. Ghaṭasuttavaṇṇanā

237.Pariveṇaggenāti pariveṇabhāgena. Keci ‘‘ekavihāreti ekacchanne ekasmiṃ āvāse’’ti vadanti. Teti te dvepi therā. Pāṭiyekkesu ṭhānesūti visuṃ visuṃ ṭhānesu. Nisīdantīti divāvihāraṃ nisīdanti. Oḷāriko nāma jāto parittadhammārammaṇattā tassa. Teti thero bhagavā ca.

Paripuṇṇavīriyoti catukiccasādhanavasena sampuṇṇavīriyo. Paggahitavīriyoti īsakampi saṅkocaṃ anāpajjitvā pavattitavīriyo. Upanikkhepanamattassevāti samīpe ṭhapanamattasseva.

Catubhūmakadhammesu labbhamānattā paññāya ‘‘catubhūmakadhamme anupavisitvā ṭhitaṭṭhenā’’ti vuttaṃ. Lakkhitabbaṭṭhena samādhi eva samādhilakkhaṇaṃ. Evaṃ vipassanālakkhaṇaṃ veditabbaṃ. Aññamaññassāti aññassa aññassa nānālakkhaṇāti veditabbaṃ. Aññassāti itarassa. Dhuranti vahitabbabhāraṃ. Dvīsupi etesūti samādhilakkhaṇavipassanālakkhaṇesu sammāsambuddho nipphattiṃ gato.

Ghaṭasuttavaṇṇanā niṭṭhitā.

4. Navasuttavaṇṇanā



我来帮您翻译这段巴利文成简体中文：
235. "声闻之语"即对声闻同梵行者之语。"不应似诸佛"即不说佛习惯行为之声闻,诸比丘被称"友比丘",回答说"友",不说"尊者"。第二禅灭寻伺因以彼等灭故应生彼禅。"彼等灭"即以寻伺语行灭善镇伏故声处不转起因远离因。"圣"即无过。清净默然,非如外道取哑默不清净之意。"初禅等"以"等"字摄第三禅等。
以所缘所成寻俱行转起为"寻俱行"故说"寻所缘"。寻所缘性应以想作意取细所缘方式见。因此说"不以寂静现起"。不熟练因未正善得自在。"想作意等"即为证第三禅而转起想作意等亦属退分,非胜分。"正住立"即舍外散乱正住立于内心。"一境"即以彼除障不动心性心定方式成一境。"上举"即令少许或多不堕于业处所缘上举。尊者因第二上首声闻地圆满成大神通,非如何如何故说"大神通性即六神通性"。"以此方便"即以此"友,我"等所说方便。"增长"即以更上更上为胜分性令定慧增长增长。
拘离多经注释终。
2. 优波帝须经注释
236. 依极胜众生或行说一切处遍因善断欲贪。为知而问因师功德极为殊胜性。
优波帝须经注释终。
3. 瓶经注释
237. "以僧房分"即以僧房部分。某些说"一寺即一盖一住处"。"彼等"即彼二长老。"于各处"即于别别处。"坐"即坐午休。"粗"即名成因所缘小法。"彼等"即长老与世尊。
"圆满精进"即以成就四事方式圆满精进。"举精进"即不生少许退缩而起精进。"仅近置"即仅置于近。
因于四地法可得慧故说"以入于四地法而住义"。以应观相故定即定相。如是应知观相。"互相"即应知各各不同相。"其他"即彼他。"责任"即应负担。"于此二"即于定相观相正等觉者达成就。
瓶经注释终。
4. 新经注释


238. Abhicetasi nissitā ābhicetasikā. Paṭipakkhavidhamanena abhivisiṭṭhaṃ cittaṃ abhicittaṃ. Yasmā jhānānaṃ taṃsampayuttaṃ cittaṃ nissāya paccayo hotiyeva, tasmā ‘‘nissitāna’’nti vuttaṃ. Nikāmalābhīti yathicchitalābhī . Yathāparicchedenāti yathākatena kālaparicchedena. Vipulalābhīti appamāṇalābhī. ‘‘Kasira’’nti hi parittaṃ vuccati, tappaṭipakkhena akasiraṃ appamāṇaṃ. Tenāha ‘‘paguṇajjhānoti attho’’ti. Sithilamārabbhāti sithilaṃ vīriyārambhaṃ katvāti atthoti āha ‘‘sithilaṃ vīriyaṃ pavattetvā’’ti.

Navasuttavaṇṇanā niṭṭhitā.

5. Sujātasuttavaṇṇanā

239.Aññāni rūpānīti paresaṃ rūpāni. Atikkantarūpoti attano rūpasampattiyā rūpasobhāya atikkamitvā ṭhitarūpo, sucirampi velaṃ olokentassa tuṭṭhiāvaho. Dassanassa cakkhussa hitoti dassanīyo. Pasādaṃ āvahatīti pāsādiko. Chavivaṇṇasundaratāyāti chavivaṇṇassa ceva sarīrasaṇṭhānassa ca sobhanabhāvena.

Sujātasuttavaṇṇanā niṭṭhitā.

6. Lakuṇḍakabhaddiyasuttavaṇṇanā

240.Virūpasarīravaṇṇanti asundarachavivaṇṇañceva asundarasaṇṭhānañca. Pamāṇavasenāti sarīrappamāṇavasena. Icchiticchitanti attanā icchiticchitaṃ. Mahāsārajjanti mahanto maṅkubhāvo.

Guṇe āvajjetvāti attanā jānanakaniyāmena satthuno kāyaguṇe ca cārittaguṇe ca āvajjetvā manasi katvā.

Yojanāvaṭṭanti yojanaparikkhepaṃ.

‘‘Kāyasmī’’ti gāthāsukhatthaṃ niranunāsikaṃ katvā niddesoti vuttaṃ ‘‘kāyasmi’’nti. Akāraṇaṃ kāyappamāṇanti sarīrappamāṇaṃ nāma appamāṇaṃ, sīlādiguṇāva pamāṇanti adhippāyo.

Lakuṇḍakabhaddiyasuttavaṇṇanā niṭṭhitā.

7. Visākhasuttavaṇṇanā

241. Purassa esāti porī, cāturiyayuttatā. Tenāha ‘‘puravāsīna’’ntiādi. Sā pana dutavilambitakhalitavasena appasannalūkhatādidosarahitā hotīti āha ‘‘pura…pe… vācāyā’’ti. Asandiddhāyāti muttavācāya. Tenāha ‘‘apalibuddhāyā’’tiādi. Na elaṃ dosaṃ galetīti anelagalā, avirujjhanavācā. Tenāha ‘‘niddosāyā’’ti. Catusaccassa pakāsakā, na kadāci saccavimuttāti āha ‘‘catusaccapariyāpannāyā’’ti. Tā hi cattāri saccāni paricchijja āpādenti paṭipādenti pavattenti. Tenāha ‘‘cattāri saccāni amuñcitvā pavattāyā’’ti. Dhajo nāma sabbadhammehi samussitaṭṭhena.

Visākhasuttavaṇṇanā niṭṭhitā.

8. Nandasuttavaṇṇṇanā

242.Āraññikotiādīsu araññakathāsīsena senāsanapaṭisaṃyuttānaṃ dhutaṅgānaṃ, piṇḍapātakathāsīsena piṇḍapātapaṭisaṃyuttānaṃ, paṃsukūlikasīsena cīvarapaṭisaṃyuttānaṃ, taggahaṇeneva vīriyanissitadhutaṅgassa ca samādāya vattanaṃ dīpitanti veditabbaṃ. Āgatena bhagavatā aparabhāge kathitaṃ.

Nandasuttavaṇṇanā niṭṭhitā.

9. Tissasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
238. 依止于胜心者称为胜心法。以破除对立面而特胜之心为胜心。因为禅那依止于与之相应的心而成为缘，所以说"依止者"。"如意获得"即如愿获得。"如限定"即如已作的时间限定。"广大获得"即无量获得。因为"困难"是说少量，与之相对的"不困难"即无量。因此说"意为熟练禅那"。"松弛开始"即作松弛精进之义，所以说"使精进松弛运转"。
第九经注释终。
善生经注释
239. "其他色"即他人之色。"超越色"即以自身色相圆满、色相庄严而超越而住的色，即使长时观看也能带来欢喜。"有益于眼见"即值得观看。"带来净信"即令人欢喜。"肤色美好"即以肤色和身体形态的庄严性。
善生经注释终。
矮小跋提耶经注释
240. "丑陋身色"即不美的肤色和不美的形态。"以量度"即以身体量度。"随心所欲"即随自己所欲。"大羞耻"即极大的羞愧。
"思维功德"即以自己所知方式思维大师的身体功德和行为功德而作意。
"一由旬周围"即一由旬周长。
说"于身"为使偈颂顺耳而作无鼻音的指示，所以说"于身中"。"身量非因"即身体大小不是衡量标准，意即戒等功德才是衡量标准。
矮小跋提耶经注释终。
毗舍佉经注释
241. "城市之物"即城市性，即具备精巧性。因此说"城市居民"等。而那是远离迟缓动摇及不清晰粗糙等过失，所以说"城市...等...言语"。"不迟疑"即无碍言语。因此说"无障碍"等。"不含过失"即无违逆言语。因此说"无过失"。宣说四谛，从不离于谛，所以说"属于四圣谛"。因为它们确定、建立、开显四圣谛。因此说"不舍四谛而转起"。"旗帜"即因一切法高举之义。
毗舍佉经注释终。
难陀经注释
242. 关于"住林者"等，应知以林居说为首说明与住处相关的头陀行，以乞食说为首说明与乞食相关的[头陀行]，以粪扫衣为首说明与衣相关的[头陀行]，以此摄取即表示精进所依的头陀行的受持实践。是世尊来后之后所说。
难陀经注释终。
帝须经注释

243.Bhaṇḍakanti pattacīvaraṃ. Nisīdiyeva vattassa asikkhitattā. Tujjanatthena vācā eva sattiyoti āha ‘‘vācāsattīhī’’ti.

Vācāya sannitodakenāti vacanasaṅkhātena samantato niccaṃ katvā upatudanato sannitudakena. Vibhattialopena so niddeso. Tenāha ‘‘vacanapatodenā’’ti.

Uccakule jāti etassāti jātimā, brahmajātiko isi. Mātaṅgoti caṇḍālo. Tatthāti kumbhakārasālāyaṃ. Okāsaṃ yāci kumbhakāraṃ. Mahantaṃ disvā āha – ‘‘paṭhamataraṃ paviṭṭho pabbajito’’ti. Tatthevāti tassāyeva sālāya dvāraṃ nissāya dvārasamīpe. Meti mayā. Khama mayhanti mayhaṃ aparādhaṃ khamassu. Teti tayā. Puna teti tava. Gaṇhi uggantuṃ appadānavasena. Tenāha ‘‘nāssa uggantuṃ adāsī’’ti. Pabujjhiṃsūti niddāya pabujjhiṃsu pakatiyā pabujjhanavelāya upagatattā.

Chavoti nihīno. Anantamāyoti vividhamāyo māyāvī.

Soti mattikāpiṇḍo. ‘‘Sattadhā bhijjī’’ti etthāyamadhippāyo – yaṃ tena tāpasena pāramitāparibhāvanasamiddhāhi nānāvihārasamāpattiparipūritāhi sīladiṭṭhisampadādīhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte bodhisatte ariyūpavādakammaṃ abhisapasaṅkhātaṃ pharusavacanaṃ pavattitaṃ, taṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpeti, taṃ kakkhaḷaṃ hutvā vipaccanasabhāvaṃ jātaṃ, khamāpite pana mahāsatte payogasampattipaṭibāhitattā avipākadhammataṃ āpajjati ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā. Yaṃ taṃ bodhisattena sūriyuggamananivāraṇaṃ kataṃ, ayaṃ bodhisattena diṭṭho upāyo. Tena hi ubbāḷhā manussā bodhisattassa santike tāpasaṃ ānetvā khamāpesuṃ. Sopi ca mahāsattassa guṇe jānitvā tasmiṃ cittaṃ pasādesi. Yaṃ panassa matthake mattikāpiṇḍassa ṭhapanaṃ tassa sattadhā phālanaṃ kataṃ, taṃ manussānaṃ cittānurakkhaṇatthaṃ. Aññathā hi ime pabbajitā samānā cittassa vasaṃ vattanti, na pana cittamattano vase vattāpentīti mahāsattampi tena sadisaṃ katvā gaṇheyyuṃ, tadassa nesaṃ dīgharattaṃ ahitāya dukkhāyāti. Patirūpanti yuttaṃ.

Tissasuttavaṇṇanā niṭṭhitā.

10. Theranāmakasuttavaṇṇanā

244.Atīte khandhapañcaketi atīte attabhāve. Chandarāgappahānenāti chandarāgassa accantameva jahanena. Pahīnaṃ nāma hoti anapekkhapariccāgato. Paṭinissaṭṭhaṃ nāma hoti sabbaso chaḍḍitattā. Tayobhaveti iminā upādiṇṇakadhammānaṃyeva gahaṇaṃ. Sabbā khandhāyatanadhātuyo cāti iminā upādiṇṇānampi anupādiṇṇānampi dvidhā pavattalokiyadhammānaṃ gahaṇaṃ avisesetvā vuttattā. Viditaṃ pākaṭaṃ katvā ṭhitaṃ pariññābhisamayavasena. Tesvevāti tebhūmakadhammesu eva. Anupalittaṃ amathitaṃ asaṃkiliṭṭhaṃ taṇhādiṭṭhisaṃkilesābhāvato. Tadeva sabbanti heṭṭhā tīsupi padesu idha sabbaggahaṇena gahitaṃ tebhūmakavaṭṭaṃ. Jahitvāti pahānābhisamayavasena. Taṇhā khīyati etthāti taṇhakkhayasaṅkhāte nibbāne vimuttaṃ. Tamahanti taṃ uttamapuggalaṃ ekavihāriṃ brūmi taṇhādutiyassa abhāvato. Ettha ca pariññāpahānābhisamayakathanena itarampi abhisamayaṃ atthato kathitamevāti daṭṭhabbaṃ.

Theranāmakasuttavaṇṇanā niṭṭhitā.

11. Mahākappinasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
243. "资具"即钵和衣。因为未学习礼仪所以只是坐着。因为刺痛之义，言语即是矛，所以说"言语矛"。
"以言语讽刺"即以称为言语的四面八方不断戳刺而讽刺。这是省略语尾的指示。因此说"以言语刺"。
"生于"即生于高贵种姓者，即婆罗门种的仙人。"摩登伽"即旃陀罗。"在那里"即在陶师工房。向陶师请求机会。看见[空间]很大就说："先入的是出家人"。"就在那里"即就在那工房门边依靠门附近。"我"即被我。"原谅我"即请原谅我的过错。"你"即被你。"再次你"即你的。抓住不让[他]起来的方式。因此说"不让他起来"。"醒来"即从睡眠中醒来，因为到了自然醒来的时间。
"卑贱"即低劣。"无尽幻术"即种种幻术的幻师。
"它"即泥团。关于"碎为七片"，这里的意思是 - 那婆罗门对大士所说的咒骂即粗恶语，是以波罗蜜修习成就、以种种禅定圆满、以戒见圆满等善修相续、以大悲为住处的菩萨大士诽谤圣者的业。因为是大士的殊胜福田，且因其意乐粗恶，成为现法受[报]。如果他不向大士请求原谅，则成为粗重而应成熟[果报]的性质。但在向大士请求原谅后，因行为圆满的遮止而成为无报法，因为成为无效业。这是诽谤圣者之罪及现法受[报]的法性。那菩萨所作阻止日出，这是菩萨所见的方便。因为被此困扰的人们带着婆罗门到菩萨处请求原谅。他也知道了大士的功德而对他生起净信。而在他头上放置泥团并使之碎为七片，是为了护持人们的心。否则他们会认为"这些出家人随心所欲而行，不能调伏自己的心"，也会以此同等看待大士，这对他们长期不利而苦。"适当"即恰当。
帝须经注释终。
长老名经注释
244. "过去五蕴"即过去生身。"以断除欲贪"即以完全断除欲贪。称为"已断"是因为无顾恋地舍离。称为"已舍"是因为完全抛弃。"三有"以此摄取所执取法。"一切蕴处界"以此不作区别而说摄取执取与非执取二种世间法。以遍知现观的方式而住，使之明白显著。"即于彼等"即只于三界法。因为没有渴爱见解污染故"无染著、无搅动、无污秽"。"即彼一切"即在前三处这里以"一切"所摄的三界轮回。"已断"即以断现观的方式。"解脱于"称为渴爱灭尽的涅槃。"我说彼"即我说彼最上人为独住者，因为没有渴爱为第二。这里应知以说遍知断现观，其他现观也已间接说明。
长老名经注释终。
大劫宾那经注释

245.Mahākappinoti pūjāvacanametaṃ yathā ‘‘mahāmoggallāno’’ti. Tathārūpanti ‘‘buddho dhammo’’tiādikaṃ guṇavisesavantapaṭibaddhaṃ. Sāsananti desantarato āgatavacanaṃ. Jaṅghavāṇijāti jaṅghacārino vāṇijā. Kiñci sāsananti apubbapavattidīpakaṃ kiñci vacananti pucchi. Pīti uppajji yathā taṃ suciraṃ katābhinīhāratāya paripakkañāṇassa. Aparimāṇaṃ guṇassa aparimāṇato sabbaññuguṇaparidīpanato, sesaratanadvaye niyyānikabhāvadīpanato diṭṭhisīlasāmaññena saṃhatabhāvadīpanatoti vattabbaṃ. Yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhato saṃsāradukkhato ca apatante dhāretīti dhammo. Suparisuddhadiṭṭhisīlasāmaññena saṃhatoti saṅghoti. Ratanattho pana tiṇṇampi sadiso evāti.

Navasatasahassāni adāsi devī. Tumheti rājiniṃ gāravena bahuvacanena vadati. Rāgoti anugacchantarāgo.

Janiteti kammakilesehi nibbattite. Kammakilesehi pajātattā pajāti pajāsaddo janitasaddena samānatthoti āha – ‘‘janite, pajāyāti attho’’ti. Aṭṭhahi vijjāhīti ambaṭṭhasutte (dī. ni. 1.278) āgatanayena. Tattha hi vipassanāñāṇamanomayiddhīhi saha cha abhiññā ‘‘aṭṭha vijjā’’ti āgatā . Tapati paṭipakkhavidhamanena vijjotati, taṃ sūriyassa virocananti āha – ‘‘tapatīti virocatī’’ti. Jhānaṃ samāpajjitvā samāhitena cittena vipassanaṃ vaḍḍhetvā phalasamāpattiṃ samāpajjitvā nisinnoti āha – ‘‘duvidhena jhānena jhāyamāno’’ti. Sabbamaṅgalagāthāti sabbamaṅgalāvirodhī gāthāti vadanti. Tathā hi vadanti –

‘‘Maṅgalaṃ bhagavā buddho, dhammo saṅgho ca maṅgalaṃ;

Sabbesampi ca sattānaṃ, sa puññavitamaṅgala’’nti.

Pūjaṃ kāretvā ekaṃ agārikadhammakathikaṃ upāsakaṃ āha. Ettha ca ‘‘jhāyī tapatī’’ti iminā ārammaṇūpanijjhānānaṃ gahitattā dhammaratanaṃ gahitameva. ‘‘Brāhmaṇo’’ti iminā saṅgharatanaṃ gahitameva. Buddharatanaṃ pana sarūpeneva gahitanti.

Mahākappinasuttavaṇṇanā niṭṭhitā.

12. Sahāyakasuttavaṇṇanā

246. Sammā saṃsandanavasena eti pavattatīti sameti, sammādiṭṭhiādi. Sammā cirarattaṃ cirakālaṃ sameti etesaṃ atthīti cirarattaṃsametikā. Tenāha ‘‘dīgharatta’’ntiādi. Idāni imesanti etarahi etesaṃ. Ayaṃ sāsanadhammo ajjhāsayato payogato ca sammā saṃsandati sameti, tasmā majjhe bhinnaṃ viya samameva na visadisaṃ. Kiñca tato eva buddhena bhagavatā paveditadhammavinaye etesaṃ paṭipattisāsanadhammo sobhati virocatīti attho. Ariyappavediteti ariyena sammāsambuddhena sammadeva pakāsite ariyadhamme. Sammadeva samucchedapaṭippassaddhivinayānaṃ vasena suṭṭhu vinītā sabbakilesadarathapariḷāhānaṃ vūpasamena.

Sahāyakasuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Bhikkhusaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

Niṭṭhitā ca sāratthappakāsiniyā

Saṃyuttanikāya-aṭṭhakathāya nidānavaggavaṇṇanā.

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāye

Khandhavaggaṭīkā

1. Khandhasaṃyuttaṃ

1. Nakulapituvaggo

1. Nakulapitusuttavaṇṇanā



我来将这段巴利文直译成简体中文：
245. "大劫宾那"这是尊称，如"大目犍连"。"如是"即与"佛、法"等具特殊功德相关。"消息"即从他方来的言语。"步行商人"即徒步而行的商人。"某些消息"即问有无显示新生事的某些言语。"喜"生起，如同长期发愿而智慧成熟者那样。"无量"因功德无量，因显示一切智功德，对其余二宝应说因显示出离性，因显示见戒共同而和合。"法"即如教导而行道者不堕恶趣苦和轮回苦而摄持。"僧"即以清净见戒共同而和合。而三者的"宝"义都是相同的。
王后布施九十万。"你们"即以恭敬用复数称呼王后。"贪"即随行之贪。
"所生"即由业烦恼所生。因为由业烦恼而生，所以"众生"一词与"所生"同义，因此说"所生，意为众生"。"以八明"即如《庵婆吒经》所说方式。因为在那里，与观智、意所成神通一起的六神通称为"八明"。"照耀"即以破除对立面而光辉，那是日的照耀，所以说"照耀即光辉"。入定后以专注心增长观慧，入果定而坐，所以说"以二种禅那而禅修"。"一切吉祥偈"说是不违一切吉祥的偈颂。因此说：
"世尊佛为吉祥，法与僧为吉祥，
对一切诸有情，此福德最吉祥。"
作供养后对一在家说法居士说。这里以"禅修者照耀"摄取所缘禅那即已摄取法宝。以"婆罗门"已摄取僧宝。而佛宝则以自相摄取。
大劫宾那经注释终。
同伴经注释
246. 以正确和合的方式进行运转为"和合"，即正见等。长时久远正确和合为他们所有，故为"长时和合"。因此说"长时"等。"现今这些"即此时这些。此教法以意乐和行为正确和合，因此虽中间似乎破裂但仍相同而不相异。而且正因如此，在佛世尊所说法律中，他们的行道教法庄严光耀，这是其义。"圣者所说"即由圣正等觉者正确宣说的圣法。"善调御"即以断除、止息调伏的方式善加调御一切烦恼热恼的止息。
同伴经注释终。
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比丘相应注释隐义显明终。
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《相应部注》因缘品注释终。
礼敬彼世尊、阿罗汉、正等觉者
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那库罗父品
那库罗父经注释

1. Bhaggā nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘bhaggā’’tveva vuccatīti katvā vuttaṃ ‘‘evaṃnāmake janapade’’ti, evaṃ bahuvacanavasena laddhanāme’’ti attho. Tasmiṃ vanasaṇḍeti yo pana vanasaṇḍo pubbe migānaṃ abhayatthāya dinno, tasmiṃ vanasaṇḍe. Yasmā so gahapati tasmiṃ nagare ‘‘nakulapitā’’ti puttassa vasena paññāyittha, tasmā vuttaṃ ‘‘nakulapitā’’ti nakulassa nāma dārakassa pitāti attho. Bhariyāpissa ‘‘nakulamātā’’ti paññāyittha.

Jarājiṇṇoti jarāvasena jiṇṇo, na byādhiādīnaṃ vasena jiṇṇo. Vayovuḍḍhoti jiṇṇattā eva vayovuḍḍhippattiyā vuḍḍho, na sīlādivuḍḍhiyā. Jātiyā mahantatāya cirarattatāya jātimahallako. Tiyaddhagatoti paṭhamo majjhimo pacchimoti tayo addhe gato. Tattha paṭhamaṃ dutiyañca atikkantattā pacchimaṃ upagatattā vayoanuppatto. Āturakāyoti dukkhavedanāpavisatāya anassādakāyo. Gelaññaṃ pana dukkhagatikanti ‘‘gilānakāyo’’ti vuttaṃ. Tathā hi saccavibhaṅge (vibha. 190 ādayo) dukkhasaccaniddese dukkhaggahaṇeneva gahitattā byādhi na niddiṭṭho. Niccapaggharaṇaṭṭhenāti sabbadā asucipaggharaṇabhāvena. So panassa āturabhāvenāti āha – ‘‘āturaṃyeva nāmā’’ti. Visesenāti adhikabhāvena. Āturatīti āturo. Saṅgāmappatto santattakāyo. Jarāya āturatā jarāturatā. Kusalapakkhavaḍḍhanena mano bhāventīti manobhāvanīyā. Manasā vā bhāvanīyā sambhāvanīyāti manobhāvanīyā. Anusāsatūti anu anu sāsatūti ayamettha atthoti āha – ‘‘punappunaṃ sāsatū’’ti. Aparāparaṃ pavattitaṃ hitavacanaṃ. Anotiṇṇe vatthusmiṃ yo evaṃ karoti, tassa ayaṃ guṇo dosoti vacanaṃ. Tantivasenāti tantisannissayena ayaṃ anusāsanī nāma. Paveṇīti tantiyā eva vevacanaṃ.

Aṇḍaṃ viya bhūtoti adhikopamā kāyassa aṇḍakosato abaladubbalabhāvato. Tenāha ‘‘aṇḍaṃ hī’’tiādi. Bāloyeva tādisattabhāvasamaṅgī muhuttampi ārogyaṃ paṭijānanto.

Vippasannānīti pakatimākāraṃ atikkamitvā visesena pasannāni. Tenāha – ‘‘suu pasannānī’’ti. Pasannacittasamuṭṭhitarūpasampadāhi tāhi tassa mukhavaṇṇassa pārisuddhīti āha – ‘‘parisuddhoti niddoso’’ti. Tenevāha ‘‘nirupakkilesatāyā’’tiādi. Etenevassindriyavippasannatākāraṇampi saṃvaṇṇitanti daṭṭhabbaṃ. Esa mukhavaṇṇo. Nayaggāhapaññā kiresāti idaṃ anāvajjanavaseneva vuttabhāvaṃ sandhāyāha.

Yaṃ neva puttassātiādi ‘‘ovadatu no, bhante, bhagavā yathā mayaṃ paralokepi aññamaññaṃ samāgaccheyyāmā’’ti vuttavacanaṃ sandhāya vuttameva. Madhuradhammadesanāyeva satthu sammukhā paṭiladdhā, tassa attano pemagāravagahitattā ‘‘amatābhiseko’’ti veditabbo.

Idaṃ padadvayaṃ. Ārakattā kilesehi maggena samucchinnattā. Anayeti avaḍḍhiyaṃ, anattheti attho. Anaye vā anupāye. Na iriyanato avattanato. Ayeti vaḍḍhiyaṃ atthe upāye ca. Araṇīyatoti payirupāsitabbato. Niruttinayena padasiddhi veditabbā purimesu atthavikappesu , pacchime pana saddasatthavasenapi. Yadipi ariyasaddo ‘‘ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
1. 跋耆是国王的王子们。他们所住的一个地区因习惯称为"跋耆"，所以说"如是名的地区"，意为"以复数形式而得名"。"在那片林中"即过去为野兽提供庇护所而布施的那片林中。因为那位居士在那城中以其子之名而为人所知为"那库罗父"，所以说"那库罗父"意为名叫那库罗的童子之父。他的妻子也以"那库罗母"而为人所知。
"衰老"即因老而衰，不是因病等而衰。"年老"即因衰老而达到年老，不是因戒等而增长。因出生久远而年高，故为"生年长者"。"已过三阶"即初、中、后三个阶段。因为已过初、中二阶而达后阶，故达到年龄。"身体病弱"即因苦受进入而身无乐趣。而病则是苦道，所以说"身有病"。如是在《谛分别》中苦谛解释中以苦摄取而未列举病。"恒常流出"即一切时不净流出的状态。而这是因为他的病弱性，所以说"即是病弱"。"特别"即超过[常态]。"病弱"即苦恼。到达战场时身体炽热。老年的病弱为老病弱。因增长善分而修习意，故为"意修"。或以意修习、尊重，故为"意修"。"教导"即一再教导是此处之义，所以说"再再教导"。一再宣说的利益言语。关于未生起事，谁如是做，这是他的功德过失的言语。"传统方式"即依传统的教导之名。"传承"即传统的同义语。
"如蛋生"是过分譬喻，因为身体如蛋壳般软弱。所以说"因为蛋"等。愚者具有如是状态，即使片刻也自称健康。
"极为清净"即超过自然状态而特别清净。所以说"非常清净"。由于清净心所生色相圆满，使他的面色清净，所以说"清净即无垢"。因此说"因无污染"等。应知以此也说明了诸根清净的原因。这是面色。说"这是领会慧"是指无须思考而说的情况。
"既非儿子"等是针对"世尊请教导我们，使我们在来世也能相遇"所说的话而说。从大师亲闻甜美的法教，因为他自己充满爱敬，应知为"甘露灌顶"。
这两个词。因远离烦恼，以道断除。"非福"即于非利、非义。或于非利即非方便。因不运转即不运作。"福"即于利益、义利和方便。"应亲近"即应亲近承事。在前面的词义分别中应知以词源方式成就，但在后者中也以语法方式。虽然圣字在"凡是你们清净身业的圣者"等处...

1.35) visuddhāsayapayogesu puthujjanesupi vaṭṭati, idha pana ariyamaggādhigamena sabbalokuttarabhāvena ca ariyabhāvo adhippetoti dassento āha – ‘‘buddhā cā’’tiādi. Tattha paccekabuddhā tathāgatasāvakā ca sappurisāti idaṃ ‘‘ariyā sappurisā’’ti idha vuttapadānaṃ atthaṃ asaṅkarato dassetuṃ vuttaṃ. Yasmā pana nippariyāyato ariyasappurisabhāvā abhinnasabhāvā, tasmā ‘‘sabbeva vā’’tiādi vuttaṃ.

Ettāvatā hi buddhasāvako vutto, tassa hi ekantena kalyāṇamitto icchitabbo parato ghosamantarena paṭhamamaggassa anuppajjanato. Visesato cassa bhagavāva ‘‘kalyāṇamitto’’ti adhippeto. Vuttañhetaṃ ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 1.129; 

我来将这段巴利文直译成简体中文：
1.35. 虽然[圣]适用于具清净意乐和行为的凡夫，但这里意指通过证得圣道和一切出世间性而成为圣者，所以说"诸佛等"。其中说"辟支佛和如来弟子为善士"，这是为了不混淆地显示此处所说"圣者善士"的意义。又因为无譬喻的圣者善士性是不可分的自性，所以说"或一切"等。
至此已说佛弟子，因为他一定需要善友，因为没有他人音声则初道不能生起。特别是世尊被意指为他的"善友"。这实已说过："阿难，依止我这善友，有生法的众生从生解脱"等。

5.2). So eva ca aveccapasādādhigamena daḷhabhatti nāma. Vuttampi cetaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385). Kataññutādīhi paccekabuddhabuddhāti ettha kataṃ jānātīti kataññū. Kataṃ viditaṃ pākaṭaṃ karotīti katavedī. Paccekabuddhā hi anekesupi kappasatasahassesu kataṃ upakāraṃ jānanti, katañca pākaṭaṃ karonti satijananaāmisapaṭiggahaṇādinā. Tathā saṃsāradukkhadukkhitassa sakkaccaṃ karonti kiccaṃ, yaṃ attanā kātuṃ sakkā. Sammāsambuddho pana kappānaṃ asaṅkhyeyyasahassesupi kataṃ upakāraṃ maggaphalānaṃ upanissayañca jānanti, pākaṭañca karonti. Sīho viya ca evaṃ sabbattha sakkaccameva dhammadesanaṃ karontena buddhakiccaṃ karonti. Yāya paṭipattiyā ariyā diṭṭhā nāma honti, tassā appaṭipajjanaṃ, tattha ca ādarābhāvo ariyānaṃ adassanasīlatā, na ca dassane sādhukāritāti veditabbā. Cakkhunā adassāvīti ettha cakkhu nāma na maṃsacakkhu eva, atha kho dibbacakkhupīti āha ‘‘dibbacakkhunā vā’’ti. Ariyabhāvoti yehi yogato ‘‘ariyā’’ti vuccanti, te maggaphaladhammā daṭṭhabbā.

Tatrāti ñāṇadassanasseva dassanabhāve. Vatthūti adhippetatthañāpanakāraṇaṃ. Evaṃ vuttepīti evaṃ aññāpadesena attupanāyikaṃ katvā vuttepi. Dhammanti lokuttaradhammaṃ, catusaccadhammaṃ vā. Ariyakaradhammā aniccānupassanādayo, vipassiyamānā vā aniccādayo, cattāri vā ariyasaccāni.

Avinītoti na vinīto adhisīlasikkhādīnaṃ vasena na sikkhito. Yesaṃ saṃvaravinayādīnaṃ abhāvena ayaṃ ‘‘avinīto’’ti vuccati, te tāva dassetuṃ ‘‘duvidho vinayo nāmā’’tiādimāha. Tattha sīlasaṃvaroti pātimokkhasaṃvaro veditabbo, so ca atthato kāyikavācasiko avītikkamo. Satisaṃvaroti indriyārakkhā, sā ca tathāpavattā satiyeva. Ñāṇasaṃvaroti ‘‘sotānaṃ saṃvaraṃ brūmī’’ti (su. ni. 1041) vatvā ‘‘paññāyete pidhīyare’’ti (su. ni. 1041) vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjāavasiṭṭhakilesānaṃ saṃvaro pidahanaṃ samucchedañāṇanti veditabbaṃ. Khantisaṃvaroti adhivāsanā, sā ca tathāpavattā khandhā, adoso vā, ‘‘paññā’’ti keci vadanti. Vīriyasaṃvaro kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyameva. Tena tena aṅgena tassa tassa aṅgassa pahānaṃ tadaṅgappahānaṃ. Vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Sesapadattayepi eseva nayo.

Iminā pātimokkhasaṃvarenātiādi sīlasaṃvarādīnaṃ vivaraṇaṃ. Tattha samupetoti iti-saddo ādiattho. Tena ‘‘upagato’’tiādinā vibhaṅge (vibha. 511) āgataṃ saṃvaravibhaṅgaṃ dasseti. Kāyaduccaritādīnanti dussīlyasaṅkhātānaṃ kāyavacīduccaritādīnaṃ muṭṭhasaccasaṅkhātassa pamādassa, abhijjhādīnaṃ vā akkhantiaññāṇakosajjānañca. Saṃvaraṇatoti pidahanato, vinayanatoti kāyavācācittānaṃ virūpapavattiyā vinayanato, kāyaduccaritādīnaṃ vā apanayanato, kāyādīnaṃ vā jimhapavattiṃ vicchinditvā ujukanayanatoti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva saṃvaraṇaṃ vinayanañca veditabbaṃ.


我来将这段巴利文直译成简体中文：
5.2. 他因证得不动信而成为坚固信者。这也已说过："我为声闻所制定的学处，我的声闻即使为了生命也不违犯。"关于"知恩等的辟支佛和佛"，知已作为知恩。使已作明白显著为感恩。因为辟支佛在数十万劫中知道所作的帮助，并以生起念、接受资具等使已作显著。如是对轮回苦所苦的[众生]恭敬地作其所应作。而正等觉者则在无数千劫中了知所作的帮助和道果的近依，并使之显著。如狮子般在一切处恭敬地作说法而行佛事。应知以何行道而称为见圣者，不行彼[道]及对此无敬意为不见圣者的习性，而非[仅指]不见。关于"眼不见"，此处眼不仅是肉眼，也是天眼，所以说"或以天眼"。"圣性"即应见由何等[法]称为"圣者"的道果法。
"其中"即只是智见的见性。"事"即显示所欲说义的因。"如是说时"即如是以他指而作自我引导而说时。"法"即出世间法或四谛法。圣化之法是无常随观等，或所观的无常等，或四圣谛。
"未调伏"即未被调伏、未以增上戒学等而学习。为显示由于缺乏哪些防护调伏等而称为"未调伏"，首先说"调伏有二种"等。其中"戒防护"应知为别解脱防护，这实际上是身语不违犯。"念防护"即诸根防护，这是如是转起的念。"智防护"即说"我说诸流的防护"后说"以慧而得遮蔽"，应知是称为流的渴爱、邪见、恶行、无明、余烦恼的防护、遮蔽、断除智。"忍防护"即忍受，这是如是转起的蕴，或无嗔，有些人说是"慧"。精进防护即以驱除欲寻等方式转起的精进。以彼彼支分断除彼彼支分为彼分断。以镇伏方式断除为镇伏断。其余三句也是这个道理。
"以此别解脱防护"等是解释戒防护等。其中"具足"的"如是"字是初义。由此显示《分别论》中所说的防护分别。"身恶行等"即称为恶戒的身语恶行等的称为失念的放逸，或贪等的不忍、无知、懈怠。"防护"即遮蔽，"调伏"即调伏身语心的不正转起，或除去身恶行等，或断除身等的邪曲而引导正直的意思。应知在诸缘和合时应生起的身恶行等，如是如是不生起即是防护和调伏。


Yaṃ pahānanti sambandho. ‘‘Nāmarūpaparicchedādīsu vipassanāñāṇesū’’ti kasmā vuttaṃ? Nanu nāmarūpaparicchedapaccayapariggahakaṅkhāvitaraṇāni na vipassanāñāṇāni sammasanākārena appavattanato? Saccametaṃ, vipassanāñāṇassa pana adhiṭṭhānabhāvato evaṃ vuttaṃ. Nāmarūpamattamidaṃ, ‘‘natthi ettha attā vā attaniyaṃ vā’’ti evaṃ pavattañāṇaṃ nāmarūpavavatthānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā satī tasmiṃ kāye diṭṭhi sakkāyadiṭṭhi, sā ca ‘‘rūpaṃ attato samanupassatī’’ti evaṃ pavattā attadiṭṭhi. Tassa nāmarūpassa kammāvijjādipaccayapariggaṇhanañāṇaṃ paccayapariggaho. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattā ahetudiṭṭhi. ‘‘Issarapurisapajāpatipakatiaṇukālādīhi loko pavattati nivattati cā’’ti tathā tathā pavattā diṭṭhi visamahetudiṭṭhi. Tassevāti paccayapariggahasseva. Kaṅkhāvitaraṇenāti yathā etarahi nāmarūpassa kammādipaccayato uppatti, evaṃ atīte anāgatepīti tīsu kālesu vicikicchāpanayanañāṇena. Kathaṃkathībhāvassāti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayapavattāya (ma. ni. 1.18; saṃ. ni. 2.20) saṃsayappavattiyā. Kalāpasammasanenāti ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinā (saṃ. ni. 

我来将这段巴利文直译成简体中文：
"断除"与[前文]相连。为什么说"在名色辨别等观慧中"？难道名色辨别、把握因缘、度疑不是观慧，因为不以观察行相而转起？这是真实的，但因为是观慧的所依，所以如此说。这只是名色，"此中无我或我所"如是转起的智为名色确立。在存在的五蕴所称的身上，或自身在那身上的见为有身见，而那"观察色为我"如是转起的是我见。把握那名色的业无明等因缘的智为把握因缘。"无因无缘令众生污染"等方式转起的是无因见。"世间由自在天、士夫、生主、自性、微尘、时间等而转起和还灭"如是如是转起的见为不平等因见。"即彼"即只是把握因缘。"以度疑"即以如现在名色从业等因缘生起，如是过去未来也是，以如此三时中除疑智。"疑惑状态"即"我于过去世存在否"等方式转起的疑惑转起。"以聚观察"即"任何色，过去未来现在"等。

3.48-49) khandhapañcakaṃ ekādasasu okāsesu pakkhipitvā sammasanavasena pavattena vipassanāñāṇena. Ahaṃ mamāti gāhassāti ‘‘attā attaniya’’nti gahaṇassa. Maggāmaggavavatthānenāti maggāmaggañāṇavisuddhiyā. Amagge maggasaññāyāti amagge obhāsādike ‘‘maggo’’ti uppannasaññāya. Yasmā sammadeva saṅkhārānaṃ udayaṃ passanto ‘‘evamete saṅkhārā anurūpakāraṇato uppajjanti, na pana ucchijjantī’’ti gaṇhāti, tasmā vuttaṃ ‘‘udayadassanena ucchedadiṭṭhiyā’’ti. Yasmā pana saṅkhārānaṃ vayaṃ ‘‘yadipime saṅkhārā avicchinnā vattanti, uppannuppannā pana appaṭisandhikā nirujjhantevā’’ti passato kuto sassataggāho. Tasmā vuttaṃ ‘‘vayadassanena sassatadiṭṭhiyā’’ti. Bhayadassanenāti bhayatūpaṭṭhānañāṇena. Sabhayeti sabbabhayānaṃ ākarabhāvato sakaladukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhāvato ca sabhaye khandhapañcake. Abhayasaññāyāti ‘‘abhayaṃ khema’’nti uppannasaññāya. Assādasaññā nāma pañcupādānakkhandhesu assādanavasena pavattasaññā, yo ‘‘ālayābhiniveso’’tipi vuccati. Abhiratisaññā tattheva abhiramaṇavasena pavattasaññā, yā ‘‘nandī’’tipi vuccati. Amuccitukāmatā ādānaṃ. Anupekkhā saṅkhārehi anibbindanaṃ, sālayatāti attho. Dhammaṭṭhitiyaṃ paṭiccasamuppāde. Paṭilomabhāvo sassatucchedaggāho, paccayākārapaṭicchādakamoho vā. Nibbāneca paṭilomabhāvo saṅkhāresu nati, nibbānapaṭicchādakamoho vā. Saṅkhāranimittaggāhoti yādisassa kilesassa appahīnatā vipassanā saṅkhāranimittaṃ na muñcati, so kileso, yo ‘‘saṃyogābhiniveso’’tipi vuccati, saṅkhāranimittaggāhassa, atikkamanameva vā pahānaṃ.

Pavatti eva pavattibhāvo, pariyuṭṭhānanti attho. Nīvaraṇādidhammānanti ādi-saddena nīvaraṇapakkhiyā kilesā vitakkavicārādayo ca gayhanti. Catunnaṃ ariyamaggānaṃ bhāvitattā accantaṃ appavattibhāvena yaṃ pahānanti sambandho. Kena pana pahānanti? ‘‘Ariyamaggehevā’’ti viññāyamānoyamattho tesaṃ bhāvitattā appavattivacanato. ‘‘Samudayapakkhikassā’’ti ettha cattāropi maggā catusaccābhisamayāti katvā tehi pahātabbena tena tena samudayasaṅkhātena lobhena saha pahātabbattā samudayasabhāvattā ca. Saccavibhaṅge ca sabbakilesānaṃ samudayabhāvassa vuttattā ‘‘samudayapakkhikā’’ti diṭṭhiādayo vuccanti. Paṭipassaddhattaṃ vūpasantatā.

Saṅkhatanissaṭatā saṅkhārasabhāvābhāvo. Pahīnasabbasaṅkhatanti virahitasabbasaṅkhataṃ, visaṅkhāranti attho. Pahānañca taṃ vinayo cāti pahānavinayo purimena atthena. Dutiyena pana pahīyatīti pahānaṃ, tassa vinayoti yojetabbo.

Bhinnasaṃvarattāti naṭṭhasaṃvarattā, saṃvarābhāvatoti attho. Tena asamādinnasaṃvaropi saṅgahitova hoti. Samādānena hi sampādetabbo saṃvaro, tadabhāve na hotīti. Ariyeti ariyo. Paccattavacanañhetaṃ. Eseseti eso eso, atthato anaññoti attho. Tajjāteti atthato taṃsabhāvo, sappuriso ariyasabhāvo, ariyo ca sappurisabhāvoti attho.


我来将这段巴利文直译成简体中文：
3.48-49. 以将五蕴放入十一处而观察方式转起的观智。"我、我所"的执取即"我与我所"的执取。"以道非道确立"即以道非道智清净。"于非道作道想"即于非道的光明等生起"这是道"的想。因为正确地见到诸行的生起者会执持"如是这些诸行从适当因缘生起，但不断灭"，所以说"以见生起[断除]断见"。又因为见到诸行的灭时[了知]"如果这些诸行相续转起，但生已生者无结生而灭"，哪里会有常执？所以说"以见灭[断除]常见"。"以见怖畏"即以怖畏现起智。"有怖畏"即于五蕴，因为是一切怖畏的根源，也因为是称为一切苦止息的最上安慰的对立。"无怖畏想"即生起"无怖畏安稳"的想。称为乐味想即于五取蕴以受用方式转起的想，也称为"执著"。喜乐想即于彼处以欢喜方式转起的想，也称为"喜"。不欲解脱为取著。不厌离为对诸行不厌离，意为有执著。于法住即于缘起。相违性为常断执取，或遮蔽缘起的痴。于涅槃的相违性为于诸行的倾向，或遮蔽涅槃的痴。"执取行相"即因何种烦恼未断而观不舍行相，那烦恼也称为"结缚执著"，是执取行相的，或者说超越即是断除。
转起即是转起性，意为现行。"诸盖等法"等字包括属于盖的烦恼和寻伺等。因为修习四圣道而以究竟不转起方式的断除，与[前文]相连。但由何断除？因说"由于彼等已修习而不转起"，应知此义即"唯由圣道"。"属于集"中，由于四道是四谛现观，故说[烦恼]与应由彼等所断的称为集的贪一起断除，因为是集的自性。而在《谛分别》中说一切烦恼是集性，所以说见等为"属于集"。寂止性为止息性。
"离有为"为无有为自性。"已断一切有为"即远离一切有为，意为无为。"断除"与"调伏"即是断除调伏，以前义。但以第二义则应配释为"被断即断除，其调伏"。
"以破坏防护"即以失坏防护，意为无防护。由此也摄取未受持防护者。因为防护应以受持成就，无彼则不存在。"圣"即圣者。这是呼格语。"即此"即此此，意为无异。"同类"即实际上是彼性质，意为善士是圣性质，圣者是善士性质。


So ahanti attanā parikappitaṃ attānaṃ diṭṭhigatiko vadati. ‘‘Ahaṃbuddhinibandhano attā’’ti hi attavādino laddhi. Advayanti dvayatārahitaṃ. Abhinnaṃ vaṇṇameva ‘‘accī’’ti gahetvā ‘‘accīti vaṇṇo evā’’ti tesaṃ ekattaṃ passanto viya yathāparikappitaṃ attānaṃ ‘‘rūpa’’nti, yathādiṭṭhaṃ vā rūpaṃ, ‘‘attā’’ti gahetvā tesaṃ ekattaṃ passanto daṭṭhabbo. Ettha ca ‘‘rūpaṃ attā’’ti imissā pavattiyā abhāvepi rūpe attaggahaṇaṃ pavattamānaṃ acciyaṃ vaṇṇaggahaṇaṃ viya ‘‘advayadassana’’nti vuttaṃ. Upamāyo ca anaññattādigahaṇanidassanavaseneva vuttā, na vaṇṇādīnaṃ viya attano vijjamānadassanatthaṃ. Na hi attani sāmibhāvena rūpañca sakiñcanabhāvena samanupassati. Attani vā rūpanti attānaṃ rūpassa sabhāvato ādhāraṇabhāvena. Rūpasmiṃ vā attānanti rūpassa attano ādhāraṇabhāvena diṭṭhipassanāya passati. Pariyuṭṭhaṭṭhāyīti pariyuṭṭhānappattāhi diṭṭhitaṇhāhi ‘‘rūpaṃ attā, rūpavā attā’’tiādinā khandhapañcakaṃ micchā gahetvā tiṭṭhanato. Tenāha ‘‘pariyuṭṭhānākārenā’’tiādi. Eseva nayoti yo ‘‘idhekacco rūpaṃ attato samanupassatī’’tiādinā rūpakkhandhe vutto saṃvaṇṇanānayo, vedanākkhandhādīsupi eso eva nayo veditabbo.

Suddharūpamevāti arūpena amissitaṃ kevalaṃ rūpameva. Arūpanti suddhaarūpaṃ rūpassa aggahitattā. Catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasenāti catūsu khandhesu tiṇṇaṃ tiṇṇaṃ gahaṇavasena rūpārūpamissako attā kathito tasmiṃ tasmiṃ gahaṇe vedanādivinimuttaarūpadhamme kasiṇarūpena saddhiṃ sabbarūpadhamme ca ekajjhaṃ gahaṇasiddhito. Pañcasu ṭhānesu ucchedadiṭṭhi kathitā, te te eva dhamme ‘‘attā’’ti gahaṇato tesañca ucchedabhāvato. Avasesesu pana pannarasasu ṭhānesu rūpaṃ ‘‘attā’’ti gahetvāpi diṭṭhigatiko tattha niccasaññaṃ na vissajjeti kasiṇarūpena taṃ missetvā tassa ca uppādādīnaṃ adassanato, tasmāssa tatthapi hotiyeva sassatadiṭṭhi ekaccasassatagāhavasenapi. Maggāvaraṇā viparītadassanato. Na saggāvaraṇā akammapathappattatāya. Akiriyāhetukanatthikadiṭṭhiyo eva hi kammapathadiṭṭhiyo.

Kāyoti rūpakāyo. So āturoyeva asavasabhāvato. Rāgadosamohānugatanti appahīnarāgadosamohasantāne pavattaṃ. Idhāti imasmiṃ sutte. Dassitaṃ āturabhāvena. Nikkilesatāyāti sayaṃ pahīnakilesasantānagatatāya. Sekhā neva āturacittā pahīnakilese upādāya, appahīne pana upādāya āturacittā. Anāturacittataṃyeva bhajanti vaṭṭānusārimahājanassa viya tesaṃ cittassa kilesavasena āturattābhāvato.

Nakulapitusuttavaṇṇanā niṭṭhitā.

2. Devadahasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"彼我"是持见者说其所设想的我。因为执我者的见解是"我是依识而系缚的我"。"无二"即离二性。如同取"火焰"仅为不可分的色而见"火焰即是色"的一性，应知[持见者]取所设想的我为"色"，或取所见的色为"我"而见其一性。此中虽无"色是我"的转起，但对色起我执如同对火焰起色执，所以说"见无二"。诸譬喻仅是为了显示无异性等执取而说，不是为了如色等显示我的存在。因为他不以主性观察我，以有所有性观察色。或以我为色的自性的所依性，或以色为我的所依性的见观而观察。"住于遍起"即以达到遍起的见和爱，以"色是我，有色是我"等方式错误执取五蕴而住立。所以说"以遍起行相"等。"此即是方法"即如对色蕴所说的"此处某人观察色为我"等注释方法，对受蕴等也应知是此同一方法。
"唯纯色"即不与无色混合的纯粹色。"无色"即纯无色因为不取色。"依四蕴中的三三"即依四蕴中取三三[说]色无色混合我，因为在彼彼执取中，除去受等无色法与遍色一起，成就对一切色法的总执取。在五处说断见，因为执取彼彼法为"我"而彼等是断灭性。但在其余十五处，虽执取色为"我"，持见者不舍彼处的常想，因为以遍色混合彼而不见其生等，所以他在彼处也确有常见，即使是部分常执取。[此等]是道障，因为颠倒见。不是天道障，因为未达业道。因为只有无作、无因、无有见才是业道见。
"身"即色身。彼确实是病弱的，因为非自在性。"随逐贪嗔痴"即转起于未断贪嗔痴相续中。"此中"即在此经中。以病弱性而显示。"因无烦恼性"即自身处于已断烦恼相续性。有学既不是病弱心，就已断烦恼而言，但就未断而言是病弱心。不会趋向非病弱心性，因为如随逐轮回的大众一样，他们的心无因烦恼而有病弱性。
那库罗父经注释终。
提婆陀诃经注释

2.Devāvuccanti rājāno ‘‘dibbanti kāmaguṇehi kīḷanti laḷanti, attano vā puññānubhāvena jotantī’’ti katvā. Tesaṃ dahoti devadaho. Sayaṃjāto vā so hoti, tasmāpi ‘‘devadaho’’ti vutto. Tassa avidūre nigamo ‘‘devadaha’’ntveva saṅkhaṃ gato yathā ‘‘varaṇānagaraṃ, godhāgāmo’’ti. Pacchābhūmiyaṃ aparadisāyaṃ niviṭṭhajanapado pacchābhūmaṃ, taṃ gantukāmā pacchābhūmagamikā. Te sabhāreti te bhikkhū therassa vasena sabhāre kātukāmatāya. Yadi thero tesaṃ bhāro, therassapi te bhārā evāti ‘‘te sabhāre kātukāmatāyā’’ti vuttaṃ. Evañhi thero te ovaditabbe anusāsitabbe maññatīti. Idāni tamatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Ayaṃ nibbhāro nāma kañci puggalaṃ attano bhāraṃ katvā avattanato.

Catubbidhenāti dhātukosallaṃ āyatanakosallaṃ paṭiccasamuppādakosallaṃ ṭhānāṭṭhānakosallanti evaṃ catubbidhena.

Te mahallakābādhikātidaharapuggale gaṇhitvāva gacchati. Te hi divasadvayena vūpasantaparissamā eva. Hatthivānaratittirapaṭibaddhaṃ vatthuṃ kathetvā. ‘‘Eḷakāḷagumbeti kāḷatiṇagacchamaṇḍape’’tipi vadanti.

Vividhaṃ nānābhūtaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ, tattha gataṃ, paradesagatanti attho. Tenāha ‘‘ekassā’’tiādi. Cittasudattādayoti cittagahapatianāthapiṇḍikādayo. Vīmaṃsakāti dhammavicārakā. Kinti kīdisaṃ. Dassananti siddhantaṃ. Ācikkhati kīdisanti adhippāyo. Dhammassāti bhagavatā vuttadhammassa. Anudhammanti anukūlaṃ avirujjhanadhammaṃ. So pana veneyyajjhāsayānurūpadesanāvitthāroti āha – ‘‘vuttabyākaraṇassa anubyākaraṇa’’nti. Dhāreti attano phalanti dhammo, kāraṇanti āha – ‘‘sahadhammikoti sakāraṇo’’ti. Imināpi pāṭhantarena vādo eva dīpito, na tena pakāsitā kiriyā.

Taṇhāvaseneva channampi padānaṃ attho veditabbo. Yasmā rāgādayo taṇhāya eva avatthāvisesāti. Tenāha ‘‘taṇhā hī’’tiādi. Vihananti kāyaṃ cittañcāti vighāto, dukkhanti āha – ‘‘avighātotinidukkho’’ti. Upāyāseti upatāpetīti upāyāso, upatāpo. Tappaṭipakkho pana anupāyāso nirūpatāpo daṭṭhabbo. Sabbatthāti sabbavāresu.

Devadahasuttavaṇṇanā niṭṭhitā.

3. Hāliddikānisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
2. 称为天即诸王，因为"以诸欲功德游戏嬉乐，或以自己的福德威力而光耀"。彼等的池为提婆陀诃。或者它是自然形成的，因此也说为"提婆陀诃"。在其不远处的城镇称为"提婆陀诃"，如"婆罗那城、瞿陀村"。后地即在西方建立的地区为后地，欲往彼处者为往后地者。"彼等有负担"即彼等比丘因长老而欲使有负担。若长老是彼等的负担，彼等也确是长老的负担，所以说"欲使彼等有负担"。如是长老认为彼等应被教诫训诫。现在为开显此义而说"因为"等。此称为无负担，因为不以任何人作为自己的负担而转起。
"四种"即界善巧、处善巧、缘起善巧、处非处善巧，如是四种。
彼[长老]摄取那些年老、病弱等年轻人而行。因为他们在两天内就会平息疲劳。讲述了象、猴、鹧鸪相关的故事。也有人说"黑羊丛即黑草丛棚"。
"种种"即不同的国土为异国，异国即外国，往彼处，意为往他国。所以说"一"等。"质多、须达多等"即质多居士、给孤独等。"观察者"即法的思择者。"如何"即怎样。"见解"即定论。意思是问"宣说怎样"。"法"即世尊所说之法。"随法"即随顺不违背之法。而那是随顺所化机意乐的开示广说，所以说"对所说的解释作随顺解释"。"持"即持自果为法，因，所以说"有法即有因"。以此另一读法也只是显示论，不是显示他所作的行为。
应知六句义都是依据渴爱。因为贪等只是渴爱的特殊状态。所以说"因为渴爱"等。"损害身与心"为损恼，苦，所以说"无损恼即无苦"。"热恼"即热恼为热恼，即烦热。但其对立应知无热恼即无烦热。"一切处"即在一切段落中。
提婆陀诃经注释终。
诃梨迪迦尼经注释

3. ‘‘Avantidakkhiṇāpathe’’ti aññesu suttapadesu āgatattā āha ‘‘avantidakkhiṇāpathasaṅkhāte’’ti. Majjhimadesato hi dakkhiṇadisāya avantiraṭṭhaṃ. Pavattayittha ettha laddhīti pavattaṃ, pavattitabbaṭṭhānanti āha ‘‘laddhipavattaṭṭhāne’’ti. Ruppanasabhāvo dhammoti katvā rūpadhātūti rūpakkhandho vutto. Rūpadhātumhi ārammaṇapaccayabhūtena rāgena sahajātenapi asahajātenapi upanissayabhūtena appahīnabhāveneva vinibaddhaṃ paṭibaddhaṃ kammaviññāṇaṃ. Okasārīti vuccati – ‘‘tasmiṃ rūpadhātusaññite oke sarati pavattatī’’ti katvā. Avati ettha gacchati pavattatīti okaṃ, pavattiṭṭhānaṃ. Tenāha – ‘‘gehasārī ālayasārī’’ti.

Ugacchati vā ettha vedanādīhi saddhiṃ samavetīti oko, cakkhurūpādi. Paccayoti ārammaṇādivasena paccayo. Paccayo hotīti anantarasamanantarādinā ceva kammūpanissayaārammaṇādinā ca. ‘‘Viññāṇadhātu kho, gahapatī’’ti evaṃ vutte ‘‘kammaviññāṇavipākaviññāṇesu kataraṃ nu kho’’ti sammoho bhaveyya. Tassa sammohassa vighātatthaṃ apagamanatthaṃ. Asambhinnāvāti asaṃkiṇṇāva desanā katā. Ārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyo vuttā – ‘‘rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇa’’ntiādinā (saṃ. ni. 

我来将这段巴利文直译成简体中文：
3. "阿凡提南道"因在其他经文中出现，所以说"称为阿凡提南道"。因为从中国南方有阿凡提国。"在此转起见解"为转起，意为应转起处，所以说"见解转起处"。因为是变坏自性法，所以说色界即色蕴。在色界中，以所缘缘性的贪，不论俱生或非俱生，以未断性而成为亲依止的业识被系缚、束缚。称为"处行"，因为"在彼称为色界的处中行、转起"。"处"即于此去、转起，即转起处。所以说"家行、执著行"。
或"处"即于此与受等一起和合而升起，即眼色等。"缘"即以所缘等方式为缘。"为缘"即以无间、等无间等以及业亲依止、所缘等。当说"居士，识界"时，可能会有"在业识和异熟识中是哪一个呢"的迷惑。为了除去、消除那迷惑。"未杂乱"即作了未混淆的开示。以所缘方式说四种行识住——"诸比丘，识住立时应住于色，以色为所缘"等。;

3.53). Tā viññāṇaṭṭhitiyo dassetumpi.

Daḷhaṃ abhinivesavasena ārammaṇaṃ upentīti upayā, taṇhādiṭṭhiyo. Adhiṭṭhānabhūtāti patiṭṭhānabhūtā. Abhinivesabhūtāti taṃ taṃ ārammaṇaṃ abhinivissa ajjhosāya pavattiyā kāraṇabhūtā. Anusayabhūtāti rāgānusayadiṭṭhānusayabhūtā. Uparimakoṭiyāti pahānassa uparimakoṭiyā . Buddhānaññeva hi te savāsanā pahīnā. Pubbe aggahitaṃ viññāṇaṃ aggahitamevāti katvā kasmā idha desanā katāti codeti – ‘‘idhaviññāṇaṃ kasmā gahita’’nti. Pubbe ‘‘viññāṇadhāturāgavinibandhañca viññāṇa’’nti vuccamāne yathā yathā sammoho siyā paccayapaccayuppannavibhāgassa dukkarattā, idha pana sammohassa okāsova natthi avisesena pañcasu khandhesu kilesappahānavasenāti. Tenāha ‘‘kilesappahānadassanattha’’ntiādi. Kammaviññāṇena okaṃ asarantenā’’ti itthambhūtalakkhaṇe karaṇavacanaṃ. Asarantenāti anupagacchantena.

Paccayaṭṭhenāti ārammaṇādipaccayabhāvena. Nimittaṃ uppattikaṃ. Ārammaṇa…pe… niketanti ārammaṇakaraṇasaṅkhātena nivāsaṭṭhānabhūtena rūpameva niketanti rūpanimittaniketaṃ.

Chandarāgassa balavadubbalatāyāti ajjhattakhandhapañcake chandarāgassa balavabhāvena taṃ ‘‘oko’’ti, bahiddhā chasu ārammaṇesu tassa dubbalatāya tāni ‘‘niketa’’nti vuttāni. Idāni yathāvuttamatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘samānepi hī’’tiādi vuttaṃ. Okoti vuccati gehameva rattiṭṭhānabhāvato. Niketanti vuccati uyyānādi divāṭṭhānabhāvato. Tato dubbalataro hoti chandarāgo.

Gehassitasukhenāti gehanissitena cittassa sukhena sukhito sukhappatto hoti. Kiccakaraṇīyesūti khuddakesu ceva mahantesu ca kattabbatthesu. Sayanti attanā. Antoti cittajjhāsaye.

Evaṃrūpoti īdisarūpo. Vaṇṇasaddo viya rūpasaddo rūpāyatanassa viya saṇṭhānassapi vācakoti adhippāyena ‘‘dīgharassa kāḷodātādīsu rūpesū’’ti vuttaṃ. Sukhādīsūti somanassādīsu. Tattha hi ‘‘abhiṇhaṃ somanassito bhaveyya’’nti patthanā siyā. Evaṃsañño nāmāti visayavasena saññāvisesapatthanamāha. Evaṃviññāṇoti pana idha visayamukhena viññāṇavisesapatthanaṃ vadati – ‘‘evaṃnipuṇarūpadassanasamatthaṃ, evaṃpañcapasādapaṭimaṇḍitanissayañca me viññāṇaṃ bhaveyyā’’ti.

Vaṭṭaṃ purato akurūmānoti loke cittaṃ apatthento. Asiliṭṭhaṃ pubbenāparaṃ asambaddhaṃ. Vadanti etenāti vādo, dosoti āha – ‘‘tuyhaṃ doso’’tiādi. Idheva imasmiṃyeva samāgame. Nibbeṭhehi dosato attānaṃ mocehi.

Hāliddikānisuttavaṇṇanā niṭṭhitā.

4. Dutiyahāliddikānisuttavaṇṇanā

4.Cūḷachakkapañheti mūlapaṇṇāse cūḷataṇhāsaṅkhayasutte (ma. ni. 1.390 ādayo). Mahāsakkapañhepīti mahātaṇhāsaṅkhayasuttepi (ma. ni. 1.396 ādayo). Etanti ‘‘ye te samaṇabrāhmaṇā’’tiādisuttapadaṃ. Taṇhā sammadeva khīyati etthāti taṇhāsaṅkhayo, asaṅkhatā dhātūti āha ‘‘taṇhāsaṅkhaye nibbāne’’ti. Antaṃ atikkantaniṭṭhāti antarahitaniṭṭhā. Tenāha ‘‘satataniṭṭhā’’ti. Sesapadesūti ‘‘accantayogakkhemino’’tiādīsu.

Dutiyahāliddikānisuttavaṇṇanā niṭṭhitā.

5. Samādhisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
3. 也是为了显示那些识住。
坚固以执著方式趣向所缘为趣向，即渴爱和见。"成为住处"即成为依处。"成为执著"即对彼彼所缘执著、享受转起的因。"成为随眠"即成为贪随眠和见随眠。"最上边"即断除的最上边。因为唯诸佛才连习气一起断除。以前未取的识仍是未取，所以问为何在此作开示说"为何在此取识"。以前说"识界贪系缚的识"时，如何会有迷惑，因为缘和缘生的区分难作，但此处完全无迷惑之机会，因为是就五蕴断烦恼而说。所以说"为显断烦恼"等。"以业识不行处"是以此性质的具格。"不行"即不趣向。
"以缘义"即以所缘等缘性。因相是生起[之相]。"所缘...住处"即以称为作所缘的住处性的色为住处，即色因相住处。
"依欲贪的强弱"即因内五蕴的欲贪强故说彼为"处"，因对外六所缘的[欲贪]弱故说彼等为"住处"。现在为了明显地显示如上所说义而说"即使相同"等。称为"处"即是家，因为是夜间住处。称为"住处"即是园林等，因为是日间住处。对彼[住处]的欲贪更弱。
"以居家乐"即以依家的心乐而得乐、达到乐。"诸应作事"即小大诸当作事。"自"即自己。"内"即心意乐。
"如是色"即如此色。如色字能表示色处也能表示形状，意趣而说"于长短黑白等色"。"乐等"即喜等。因为那里会有"愿常常有喜"的希求。说"如是想"即说依境而有特殊想的希求。而说"如是识"则在此说依境表达识的特殊希求——"愿我有如是能见精细色、如是具足五净根所依的识"。
"不作轮回于前"即不希求世间心。"不顺"即前后不相连。"由此说"为论，即过失，所以说"你的过失"等。"就在此"即就在此集会。"辩解"即从过失解脱。
诃梨迪迦尼经注释终。
第二诃梨迪迦尼经注释
4. "小六问"即根本五十经中的小爱尽经。"在大帝释问"即在大爱尽经中也是。"此"即"彼等沙门婆罗门"等经文。爱完全灭尽于此为爱尽，即无为界，所以说"在爱尽涅槃"。"超越边际"即消失边际。所以说"恒边际"。"余句"即在"究竟安稳"等中。
第二诃梨迪迦尼经注释终。
定经注释

5.Samādhīti appanāsamādhi, upacārasamādhi vā. Kammaṭṭhānanti samādhipādakaṃ vipassanākammaṭṭhānaṃ. ‘‘Phātiṃ gamissatī’’ti pāṭho. Patthetīti ‘‘aho vata me īdisaṃ rūpaṃ bhaveyyā’’ti. Abhivadatīti taṇhādiṭṭhivasena abhinivesaṃ vadati. Tenāha ‘‘tāya abhinandanāyā’’tiādi. ‘‘Aho piyaṃ iṭṭha’’nti vacībhede asatipi tathā lobhuppāde sati abhivadatiyeva nāma. Tenāha ‘‘vācaṃ abhindanto’’ti. ‘‘Mama ida’’nti attano pariṇāmetvā anaññagocaraṃ viya katvā gaṇhanto ajjhosāya tiṭṭhati nāmāti dassento āha ‘‘gilitvāti pariniṭṭhapetvā gaṇhātī’’ti. ‘‘Abhinandatī’’tiādayo pubbabhāgavasena vuttā, ‘‘uppajjati nandī’’ti dvārappattavasena. Paṭhamehi padehi anusayo, pacchimena pariyuṭṭhānanti keci ‘‘gahaṇaṭṭhena upādāna’’nti katvā. Nābhinandati nābhivadatīti ettha heṭṭhā vuttavipariyāyena attho veditabbo. Na ‘‘iṭṭhaṃ kanta’’nti vadatīti ‘‘iṭṭha’’nti na vadati, ‘‘kanta’’nti na vadati. Nābhivadatiyeva taṇhāya anupādiyattā.

Samādhisuttavaṇṇanā niṭṭhitā.

6. Paṭisallāṇasuttavaṇṇanā

6.Ñatvāāhāti ‘‘sati kāyaviveke cittaviveko, tasmiṃ sati upadhiviveko ca imesaṃ laddhuṃ vaṭṭatī’’ti ñatvā āha.

Paṭisallāṇasuttavaṇṇanā niṭṭhitā.

7. Upādāparitassanāsuttavaṇṇanā

7.Gahaṇenauppannaṃ paritassananti khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇena uppannaṃ taṇhāparitassanaṃ diṭṭhiparitassanañca. Aparitassananti paritassanābhāvaṃ, paritassanapaṭipakkhaṃ vā. Ahu vata metaṃ balayobbanādi. Kammaviññāṇanti vipariṇāmārammaṇaṃ taṇhādiṭṭhisahagataṃ viññāṇaṃ tadanuvatti ca. Anuparivatti nāma taṃ ārammaṇaṃ katvā pavatti. Tenāha ‘‘vipariṇāmārammaṇacittato’’ti. Akusaladhammasamuppādāti taṇhāya aññākusaladhammasamuppādā. Pariyādiyitvāti khepetvā, tassa pavattituṃ okāsaṃ adatvā. Sauttāsoti taṇhādiṭṭhivasena sauttāso. Gaṇhitvāti taṇhādiṭṭhiggāhehi gahetvā tesañceva vasena paritassako. Rūpabhedānuparivatti cittaṃ na hoti. Vaṭṭatīti sabbākārena vattuṃ yuttanti attho.

Upādāparitassanāsuttavaṇṇanā niṭṭhitā.

8. Dutiyaupādāparitassanāsuttavaṇṇanā

8.Taṇhāmānadiṭṭhivasena desanā katā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti desanāya āgatattā. Catūsu suttesūti pañcamādīsu catūsu suttesu. Catutthe pana vivaṭṭameva kathitaṃ.

Dutiyaupādāparitassanāsuttavaṇṇanā niṭṭhitā.

9. Kālattayaaniccasuttavaṇṇanā

9. Yadi atītānāgataṃ etarahi natthibhāvato aniccaṃ, paccuppannampi tadā natthīti ko pana vādo tassa aniccatāya, paccuppannamhi kathāva kā udayabbayaparicchinnattā tassa. Vuttañhetaṃ ‘‘nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā’’ti (mahāni. 10).

Kālattayaaniccasuttavaṇṇanā niṭṭhitā.

10-11. Kālattayadukkhasuttādivaṇṇanā

10-11.Tathārūpenevāti yathārūpeneva puggalajjhāsayena navamaṃ suttaṃ kathitaṃ, tathārūpenevāti. Te kira bhikkhū atītānāgataṃ ‘‘dukkha’’nti sallakkhetvā, tathā ‘‘anattā’’ti sallakkhetvā paccuppanne kilamiṃsu. ‘‘Atha nesa’’ntiādi sabbaṃ heṭṭhā vuttanayena vattabbaṃ.

Kālattayadukkhasuttādivaṇṇanā niṭṭhitā.

Nakulapituvaggavaṇṇanā niṭṭhitā.

2. Aniccavaggo

1-10. Aniccādisuttavaṇṇanā

12-

我来将这段巴利文直译成简体中文：
5. "定"即安止定或近行定。"业处"即定的基础观业处。"将增长"是一种读法。"希求"即"唉!愿我有如是色"。"赞说"即依渴爱、见方式说执著。所以说"以彼欢喜"等。即使没有"唉!可爱、可意"的语言表达，但有如是贪生起时也称为赞说。所以说"不出语言"。显示"这是我的"即转为自己的、作为非他境而取,称为执取而住,所以说"吞咽即完全决定而取"。"欢喜"等是就前分而说,"喜生起"是就到达门而说。有人说"以取义为取著",前诸句是随眠,后句是缠。"不欢喜不赞说"在此应依前所说相反而知义。"不说'可意可爱'"即不说"可意",不说"可爱"。完全不赞说,因为不以渴爱取著。
定经注释终。
宴坐经注释
6. "知而说"即知"有身远离时有心远离,有彼时有依远离,这些应得"而说。
宴坐经注释终。
取恼经注释
7. "以取生起的恼"即对五蕴以"我、我的"的取而生起的渴爱恼和见恼。"无恼"即无恼性,或恼的对治。"我真有这力、青春"等。"业识"即以变易为所缘的渴爱、见相应识及随顺彼。称为随转即以彼为所缘而转起。所以说"从以变易为所缘心"。"不善法生起"即由渴爱[生起]其他不善法。"极尽"即耗尽,不给彼转起的机会。"有惊怖"即依渴爱、见而有惊怖。"取"即以渴爱、见取而取,也依彼等方式而有恼。色坏随转心则不生。"应说"即应从一切行相说的意思。
取恼经注释终。
第二取恼经注释
8. 依渴爱、慢、见作开示,因为有"这是我的,这是我,这是我的我"的开示。"在四经"即在第五等四经中。但在第四[经]只说出离。
第二取恼经注释终。
三时无常经注释
9. 若过去未来因现在无故无常,现在也那时无,何况说它的无常性,现在的话有什么可说,因为它被生灭所限定。因为这样说:"已生而住者,如针尖上芥子"。
三时无常经注释终。
10-11. 三时苦经等注释
10-11. "以如是"即以如何人意乐说第九经,以如是。因为彼等比丘观察过去未来为"苦",如是观察为"无我",于现在疲倦。"于是彼等"等一切应依前说方式而说。
三时苦经等注释终。
那库罗父品注释终。
无常品
1-10. 无常等经注释


21.Pucchāvasikaṃ ānandattherassa pucchāvasena desitattā.

Aniccādisuttavaṇṇanā niṭṭhitā.

Aniccavaggavaṇṇanā niṭṭhitā.

3. Bhāravaggo

1. Bhārasuttavaṇṇanā

22. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Parihārabhāriyaṭṭhenāti parihārassa bhāriyabhāvena garutarabhāvena. Vuttameva atthaṃ pākaṭaṃ kātuṃ ‘‘etesañhī’’tiādimāha. Tattha yasmā etāni ṭhānagamanādīni rūpārūpadhammānaṃ paṅgulajaccandhānaṃ viya aññamaññūpassayavasena ijjhanti, na paccekaṃ, tasmā ‘‘etesa’’nti avisesavacanaṃ kataṃ. Puggalanti khandhasantānaṃ vadati. Khandhasantāno hi avicchedena pavattamāno yāva parinibbānā khandhabhāraṃ vahanto viya loke khāyati tabbinimuttassa sattassa abhāvato. Tenāha ‘‘puggalo’’tiādi. Bhārahāroti jātoti bhārahāro nāma jāto.

Punabbhavakaraṇaṃ punabbhavo, taṃ phalaṃ arahati, tattha niyuttāti vā ponobhavikā. Tabbhāvasahagataṃ yathā ‘‘sanidassanā dhammā’’ti, na saṃsaṭṭhasahagataṃ, nāpi ārammaṇasahagataṃ. ‘‘Tatra tatrā’’ti yaṃ yaṃ uppattiṭṭhānaṃ, rūpādiārammaṇaṃ vā patvā tatratatrābhinandinī. Tenāha ‘‘upapattiṭṭhāne vā’’tiādi. Pañcakāmaguṇikoti pañcakāmaguṇārammaṇo. Rūpārūpūpapattibhave rāgo rūpārūpabhavarāgo. Jhānanikanti jhānasaṅkhāte kammabhave rāgo. Sassatādiṭṭhīti bhavadiṭṭhi, taṃsahagato rāgo. Ayanti rāgo bhavataṇhā nāma. Ucchedadiṭṭhi vibhavadiṭṭhi nāma, taṃsahagato chandarāgo vibhavataṇhā nāma. Esa puggalo khandhabhāraṃ ādiyati taṇhāvasena paṭisandhiggahaṇato. ‘‘Asesamettha taṇhā virajjati palujjati nirujjhati pahīyatī’’tiādinā sabbapadāni nibbānavaseneva veditabbānīti āha ‘‘sabbaṃ nibbānasseva vevacana’’nti.

Bhārasuttavaṇṇanā niṭṭhitā.

2. Pariññasuttavaṇṇanā

23.Parijānitabbeti pahānapariññāya parijānitabbe. Tathā parijānanañca tattha chandarāgappahānaṃ, tesaṃ atikkamoti āha ‘‘samatikkamitabbeti attho’’ti. Accantapariññanti nibbānaṃ vadati. Tenāha ‘‘samatikkamanti attho’’ti.

Pariññasuttavaṇṇanā niṭṭhitā.

3. Abhijānasuttavaṇṇanā

24.Ñātapariññākathitā ‘‘abhivisiṭṭhāya paññāya jānana’’nti katvā. Dutiyapadenāti ‘‘parijāna’’nti padena. Tatiyacatutthehīti ‘‘virājayaṃ pajaha’’nti padehi.

Abhijānasuttavaṇṇanā niṭṭhitā.

4-9. Chandarāgasuttādivaṇṇanā

25-30.Dhātusaṃyutte vuttanayeneva veditabbāni, kevalañhi ettha khandhavasena desanā āgatā, tattha dhātuvasenāti ayameva viseso. Cattāri saccāni kathitāni assādādīnavanissaraṇavasena desanāya pavattattā.

Chandarāgasuttādivaṇṇanā niṭṭhitā.

10. Aghamūlasuttavaṇṇanā

31. Aghaṃ vuccati pāpaṃ, aghanimittatāya aghaṃ dukkhaṃ. Idañhi dukkhaṃ nāma visesato pāpahetukaṃ kammaphalasaññitaṃ. Tathā vaṭṭadukkhaṃ avijjātaṇhāmūlakattā. Aghassa nimittatāya aghaṃ dukkhaṃ. Vaṭṭānusārī mahājano hi dukkhābhibhūto tassa patikāraṃ maññamāno taṃ taṃ karotīti.

Aghamūlasuttavaṇṇanā niṭṭhitā.

11. Pabhaṅgusuttavaṇṇanā

32.Pabhijjanasabhāvanti khaṇe khaṇe pabhaṅgusabhāvaṃ.

Pabhaṅgusuttavaṇṇanā niṭṭhitā.

Bhāravaggavaṇṇanā niṭṭhitā.

4. Natumhākaṃvaggo

1. Natumhākaṃsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
21. 是随问而说,因为是依阿难长老的问而说。
无常等经注释终。
无常品注释终。
重担品
重担经注释
22. 作为取著所缘的诸蕴为取蕴。以难担重义即以担持的沉重性、重性。为了显明已说义而说"因为这些"等。其中,因为这些住、行等如瘸者、盲者一样依互相支持而成就,非各自[成就],所以说"这些"为无差别语。说"人"即说蕴相续。因为蕴相续无间转起,直至般涅槃似乎担负蕴担,因为离此无有众生。所以说"人"等。"成为担者"即生为担者。
再有作用为再有,应得彼果,或从事于彼称为再有。与彼性俱起,如"有见的诸法",非俱生俱起,也非所缘俱起。"于彼彼"即至任何生起处,或色等所缘。所以说"于生起处"等。"五欲"即以五欲为所缘。于色无色生有的贪为色无色有贪。于禅定业有的贪为禅味。常见等为有见,与彼俱起的贪。此贪称为有爱。断见称为无有见,与彼俱起的欲贪称为无有爱。此人取蕴担,因为依爱取得结生。"于此一切爱离贪、破坏、灭、断"等一切诸句都应依涅槃而知,所以说"一切是涅槃的异名"。
重担经注释终。
遍知经注释
23. "应遍知"即应以断遍知而遍知。如是遍知即是断彼处欲贪,超越彼等,所以说"应超越的意思"。"究竟遍知"即说涅槃。所以说"超越的意思"。
遍知经注释终。
证知经注释
24. 说智遍知,因为是"以殊胜慧知"。以第二句即以"遍知"句。以第三第四即以"离贪、断"句。
证知经注释终。
4-9. 欲贪经等注释
25-30. 应如界相应中所说方式而知,只是此中依蕴而来开示,彼处依界,这是唯一差别。说四谛,因为开示依味、过患、出离而转起。
欲贪经等注释终。
苦根经注释
31. 恶称为苦,因为是苦因而称苦、苦。因为此苦特别是由恶为因,称为业果。如是轮回苦因为以无明、爱为根。因为是苦因而称苦。因为追随轮回的大众为苦所压,以为是其对治而作种种[恶业]。
苦根经注释终。
破坏经注释
32. "破坏性"即刹那刹那破坏性。
破坏经注释终。
重担品注释终。
非汝等品
非汝等经注释

33.Chandarāgappahānenāti tappaṭibaddhassa chandarāgassa pajahanena. Dabbādi pākatikatiṇaṃ pākaṭamevāti apākaṭaṃ dassetuṃ tālanāḷikerādi dassitaṃ, tiṇakaṭṭhānaṃ vā bhedadassanatthaṃ. Piyālo phārusakaṃ.

Natumhākaṃsuttavaṇṇanā niṭṭhitā.

3. Aññatarabhikkhusuttavaṇṇanā

35.Yadi rūpaṃ anusetīti rūpadhamme ārabbha yadi rāgādayo anusayanavasena pavattanti. Tena saṅkhaṃ gacchatīti tena rāgādinā taṃsamaṅgīpuggalo saṅkhātabbataṃ ‘‘ratto duṭṭho’’tiādinā voharitabbataṃ upagacchatīti. Tenāha ‘‘kāmarāgādīsū’’tiādi. Abhūtenāti ajātena anusayavasena appavattena. Anusayasīsena hettha abhibhavaṃ vadati. Yato ‘‘ratto duṭṭho mūḷhoti saṅkhaṃ na gacchatī’’ti vuttaṃ. Nippariyāyato hi maggavajjhakilesā anusayo.

Aññatarabhikkhusuttavaṇṇanā niṭṭhitā.

4. Dutiyaaññatarabhikkhusuttavaṇṇanā

36.Taṃ anusayitaṃ rūpanti taṃ rāgādinā anusayitaṃ rūpaṃ marantena anusayena anumarati. Tena vuttaṃ ‘‘na hī’’tiādi. Yena anusayena marantena taṃ anumarati. Tena saṅkhaṃ gacchatīti tathābhūtato tena ‘‘ratto’’tiādivohāraṃ labhati. Yena anusayena kāraṇabhūtena anumīyati, tena.

Dutiyaaññatarabhikkhusuttavaṇṇanā niṭṭhitā.

5-6. Ānandasuttādivaṇṇanā

37-

我来将这段巴利文直译成简体中文：
33. "以断欲贪"即以断与彼相系的欲贪。木等平常草是明显的,所以为了显示不明显的而举棕榈、椰子等例,或为了显示草木的差别。枣、荆榴。
非汝等经注释终。
某比丘经注释
35. "若随眠于色"即若贪等以随眠方式缘色法而转起。"以彼得名"即具有彼贪等的人得到"贪者、嗔者"等称谓。所以说"于欲贪等"等。"以非有"即以未生、以随眠方式未转起。此中以随眠为首说制伏。因此说"不得贪者、嗔者、痴者之名"。因为无比喻地说,道所断烦恼是随眠。
某比丘经注释终。
第二某比丘经注释
36. "彼随眠色"即彼为贪等所随眠的色,随死去的随眠而死。所以说"因为不"等。因为随眠死时彼随之死。"以彼得名"即如是状态从彼得"贪者"等名称。以作为因的随眠被推知,以彼[得名]。
第二某比丘经注释终。
5-6. 阿难经等注释
37-

38. Ṭhitiyā ṭhitikkhaṇena sahitaṃ ṭhitaṃ. Ṭhitassa aññathattanti uppādakkhaṇato aññathābhāvo. Paññāyatīti upalabbhati. Paccayavasena dharamānattā eva jīvamānassa jīvitindriyavasena jarā paññāyati uppādakkhaṇato aññathattappattiyā. Vuttameva atthaṃ pākaṭataraṃ kātuṃ ‘‘ṭhitī’’tiādi vuttaṃ. Jīvi…pe… nāmaṃ. Tathā hi abhidhamme (dha. sa. 19) ‘‘āyu ṭhitī’’ti niddiṭṭhaṃ. Aññathattanti jarāya nāmanti sambandho.

Tīṇi lakkhaṇāni honti saṅkhatasabhāvalakkhaṇato. Yo koci rūpadhammo vā arūpadhammo vā lokiyo vā lokuttaro vā saṅkhāro. Saṅkhāro, na lakkhaṇaṃ uppādādisabhāvattā. Lakkhaṇaṃ, na saṅkhāro uppādādirahitattā. Na ca…pe… sakkā saṅkhāradhammattā lakkhaṇassa. Nāpi lakkhaṇaṃ vinā saṅkhāro paññāpetuṃ sakkā saṅkhārabhāvena. Tenāha ‘‘lakkhaṇenā’’tiādi. Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā’’tiādimāha. Tattha lakkhaṇanti kāḷarattasabalādibhāvalakkhaṇaṃ pākaṭaṃ hoti ‘‘ayaṃ asukassa gāvī’’ti.

Evaṃ saṅkhāropi paññāyati sabhāvato upadhārentassa uppādalakkhaṇampi uppādāvatthāti katvā. Kālasaṅkhātoti uppajjamānakālasaṅkhāto. Tassa saṅkhārassa. Khaṇopīti uppādakkhaṇopi paññāyati. Uppādopīti uppādalakkhaṇopi. Jarālakkhaṇanti uppannajīraṇalakkhaṇaṃ, taṃ ‘‘ṭhitassa aññathatta’’nti vuttaṃ. ‘‘Bhaṅgakkhaṇe saṅkhāropi taṃlakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyatī’’ti pāṭho. Keci pana ‘‘jarāpī’’ti padampettha pakkhipanti. Evañca vadanti ‘‘na hi tasmiṃ khaṇe taruṇo hutvā saṅkhāro bhijjati, atha kho jiyyamāno mahallako viya jiṇṇo eva hutvā bhijjatī’’ti, bhaṅgeneva pana jarā abhibhuyyati khaṇassa atiittarabhāvato na sakkā paññāpetuṃ ṭhitiyāti tesaṃ adhippāyo. Tānīti arūpadhammānaṃ tīṇi lakkhaṇāni. Atthikkhaṇanti arūpadhammavijjamānakkhaṇaṃ, uppādakkhaṇanti adhippāyo. Sabbadhammānanti sabbesaṃ rūpārūpadhammānaṃ ṭhitiyā na bhavitabbaṃ. Tassevāti tassā eva ṭhitiyā. Tamatthanti jarālakkhaṇassa paññāpetuṃ asakkuṇeyyabhāvaṃ. Aññe pana ‘‘santativasena ṭhānaṃ ṭhitī’’ti vadanti, tayidaṃ akāraṇaṃ aṭṭhānaṃ. Yasmā sutte ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti uppādavayehi nibbisesena ṭhitiyā jotitattā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Apica yathā dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā uppajjamānameva bhijjatīti āpajjati, evaṃ bhaṅgāvatthāyapi bhinnā bhaṅgābhimukhāvatthā icchitabbā. Na hi abhaṅgābhimukho bhijjati. Na cettha sakkā uppādābhimukhāvatthaṃ parikappetuṃ tadā tassa aladdhattalābhattā. Ayaṃ visesoti ṭhitikkhaṇo nāma rūpadhammānaṃyeva, na arūpadhammānanti ayaṃ īdiso viseso. Ācariyamati nāma tasseva ācariyassa mati, sā sabbadubbalāti āha ‘‘tasmā’’tiādi.

Ānandasuttādivaṇṇanā niṭṭhitā.

7-10. Anudhammasuttādivaṇṇanā

39-

我来将这段巴利文直译成简体中文：
38. "住"即与住刹那相应的住。"住者的变异"即从生刹那的变异。"被了知"即被获得。因为依缘而住故,对于活着的[有情]由命根力而了知老,因为从生刹那达到变异。为了更明显地显示已说义而说"住"等。"命...名"。如是在阿毗达磨中说"寿、住"。"变异"即老的名字,这是关联。
有三相,因为是有为性相。任何色法或无色法,或世间或出世间的行。行,非相,因为是生等自性。相,非行,因为离生等。不能...因为是行法的相。也不能离相施设行,因为是行性。所以说"以相"等。现在为了以譬喻显明如上所说义而说"如"等。其中"相"即黑红斑等性相明显[而知]"这是某人的牛"。
如是行也对观察自性者显现,生相也是生状态。"称为时"即称为正生起时。"彼行的"。"刹那"即生刹那也显现。"生"即生相也。"老相"即已生的衰老相,那称为"住者的变异"。"于灭刹那行也、彼相也、称为时的彼刹那也显现"是一读法。有些人在此加入"老也"词。如是说"因为在彼刹那不是年轻而灭,而是如老年人一样衰老而灭",但老为灭所制伏,因为刹那极其短暂而不能施设住,这是他们的意趣。"彼等"即无色法的三相。"有刹那"即无色法存在刹那,意即生刹那。"一切法"即一切色无色法不应有住。"彼"即彼住。"彼义"即不能施设老相性。其他人则说"依相续而住为住",这无因无处。因为在经中"住者的变异被了知"是与生灭无差别地显示住故。这里应说的已如前说。而且如法的生状态不同于灭状态是所许,否则即成正生起即灭,如是也应许与灭状态不同的趋向灭状态。因为不趋向灭者不灭。而在此不能想象趋向生状态,因为那时未得而得。"此差别"即称为住刹那只属于色法,不属于无色法,此如是差别。"阿阇黎意"即彼阿阇黎的意趣,那是极弱的。所以说"因此"等。
阿难经等注释终。
7-10. 随法经等注释
39-

42. Apāyadukkhe sakalasaṃsāradukkhe ca patituṃ adatvā dhāraṇaṭṭhena dhammo, maggaphalanibbānāni. Tadanulomikā cassa pubbabhāgapaṭipadāti āha ‘‘dhammānudhammapaṭipannassā’’tiādi. ‘‘Nibbidābahulo’’ti aṭṭhakathāyaṃ paduddhāro kato, pāḷiyaṃ pana ‘‘nibbidābahulaṃ vihareyyā’’ti āgataṃ. Ukkaṇṭhanabahuloti sabbabhavesu ukkaṇṭhanabahulo. Tīhi pariññāhīti ñātatīraṇappahānapariññāhi. Parijānātīti tebhūmakadhamme paricchijja jānāti, vipassanaṃ ussukkāpeti. Parimuccati sabbasaṃkilesato ‘‘maggo pavattito parimuccatī’’ti vuttattā. Tathāti iminā ito paresu tīsu maggo hotīti dasseti. Idhāti imasmiṃ sutte. Aniyamitāti aggahitā. Tesu niyamitā ‘‘aniccānupassī’’tiādivacanato. Sāti anupassanā. Tattha niyamitavasenevāti idaṃ lakkhaṇavacanaṃ yathā ‘‘yadi me byādhayo bhaveyyuṃ , dātabbamidamosadha’’nti. Na hi sakkā etissā eva anupassanāya vasena sammasanācāraṃ matthakaṃ pāpetunti.

Anudhammasuttādivaṇṇanā niṭṭhitā.

Natumhākaṃvaggavaṇṇanā niṭṭhitā.

5. Attadīpavaggo

1. Attadīpasuttavaṇṇanā

43. Dvīhi bhāgehi āpo ettha gatāti dīpo, dīpo viyāti dīpo oghehi anajjhottharanīyatāya. Yo paro na hoti, so attā, idha pana dhammo adhippeto. Attā dīpo etesanti attadīpā. Paṭisaraṇattho dīpaṭṭhoti āha – ‘‘attasaraṇāti idaṃ tasseva vevacana’’nti. Lokiyalokuttaro dhammo attā nāma ekantanāthabhāvato. Paṭhamena padena vutto eva attho dutiyapadena vuccatīti vuttaṃ ‘‘tenevāhā’’tiādi. Yavati etasmā phalaṃ pasavatīti yoni, kāraṇaṃ. Kiṃ pabhuti uppattiṭṭhānaṃ etesanti kiṃ pabhutikā. Pahānadassanatthaṃ āraddhaṃ. Tenevāha ‘‘pubbe ceva…pe… te pahīyantī’’ti. Na paritassati taṇhāparittāsassa abhāvato. Vipassanaṅgenāti vipassanāsaṅkhātena kāraṇena.

Attadīpasuttavaṇṇanā niṭṭhitā.

2. Paṭipadāsuttavaṇṇanā

44. Sabhāvatosanto vijjamāno kāyo rūpādidhammasamūhoti sakkāyoti āha – ‘‘sakkāyo dukkha’’nti. Diṭṭhi eva samanupassanā, diṭṭhisahitā vā samanupassanā diṭṭhisamanupassanā, diṭṭhimaññanāya saddhiṃ itaramaññanā. Saha vipassanāya catumaggañāṇaṃ samanupassanā ‘‘catunnaṃ ariyasaccānaṃ sammadeva anurūpato passanā’’ti katvā.

Paṭipadāsuttavaṇṇanā niṭṭhitā.

3. Aniccasuttavaṇṇanā

45. Virāgo nāma maggo, vimuttiphalanti āha – ‘‘maggakkhaṇe virajjati, phalakkhaṇe vimuccatī’’ti. Aggahetvāti evaṃ nirujjhamānehi āsavehi ‘‘ahaṃ mamā’’ti kañci dhammaṃ anādiyitvā. ‘‘Cittaṃ virattaṃ, vimuttaṃ hotī’’ti vuttattā phalaṃ gayhati, ‘‘khīṇā jātī’’tiādinā paccavekkhaṇāti āha ‘‘saha phalena paccavekkhaṇadassanattha’’nti. Upari kattabbakiccābhāvena ṭhitaṃ. Tenāha ‘‘vimuttattā ṭhita’’nti. Yaṃ pattabbaṃ, taṃ aggaphalassa pattabhāvena adhigatattā santuṭṭhaṃ parituṭṭhaṃ.

Aniccasuttavaṇṇanā niṭṭhitā.

4. Dutiyaaniccasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
42. 以不让堕入恶道苦和一切轮回苦而持守义为法,即道、果、涅槃。随顺于彼的是前分行道,所以说"法随法行者"等。"多厌离"在义释中作词的分解,但在圣典中来作"应多厌离而住"。"多厌倦"即对一切有多厌倦。"以三遍知"即以知遍知、度遍知、断遍知。"遍知"即遍知三界法,精进观。"解脱"即从一切染污[解脱],因说"道生起而解脱"。"如是"以此显示在此后三[道]成为道。"此"即在此经。"未确定"即未取。彼等中确定,因说"无常随观"等。"彼"即随观。"就彼确定方式"即此是相说,如"若我有病,应给此药"。因为不能唯依此随观而达到思惟行道的顶点。
随法经等注释终。
非汝等品注释终。
自洲品
自洲经注释
43. 水从两分而去为洲,如洲即洲,因不为暴流所淹没。他者非有者为自,此中意指法。以自为洲者为自洲。洲义为依处义,所以说"自依即是彼的异名"。世间出世间法称为自,因为是决定归依。以第二句说与第一句所说同一义,所以说"因此说"等。从此生果为因,即因。"从何"即彼等的生起处。为显示断而开始。因此说"于前...彼等断"。不恼,因为无渴爱恼。"以观支"即以称为观的因。
自洲经注释终。
行道经注释
44. 自性有、存在的身为色等法聚即有身,所以说"有身即苦"。见即随观,或与见相应的随观为见随观,与见思惟俱的其他思惟。与观俱的四道智为随观,因为是"正确随顺地见四圣谛"。
行道经注释终。
无常经注释
45. 离贪即道,解脱即果,所以说"道刹那离贪,果刹那解脱"。"不取"即对如是灭尽的诸漏"我、我的"不取任何法。因说"心离贪、解脱",取果,以"生已尽"等为省察,所以说"为显示与果俱的省察"。因上无所作而住。所以说"因解脱而住"。应得者,因为已证得阿罗汉果而得,故满足、遍满足。
无常经注释终。
第二无常经注释

46.Pubbantaṃ atītakhandhakoṭṭhāsaṃ. Anugatāti sassatādīni kappetvā gahaṇavasena anugatā. Aṭṭhārasa diṭṭhiyoti catasso sassatadiṭṭhiyo, catasso ekaccasassatadiṭṭhiyo, catasso antānantikadiṭṭhiyo, catasso amarāvikkhepadiṭṭhiyo, dve adhiccasamuppannadiṭṭhiyoti evaṃ aṭṭhārasa diṭṭhiyo na honti paccayaghātena. Aparantanti anāgataṃ khandhakoṭṭhāsaṃ sassatādibhāvaṃ kappetvā gahaṇavasena anugatā. Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti evaṃ catucattālīsa diṭṭhiyo na honti paccayaghātena. Sassatadiṭṭhithāmaso ceva sīlabbatadiṭṭhiparāmāso ca na hoti paccayaghātena. Tenāha ‘‘ettāvatā paṭhamamaggo dassito’’ti anavasesadiṭṭhipahānakittanato. Pahīnā vikkhambhitā. Idaṃ panāti ‘‘rūpasmi’’ntiādi.

Dutiyaaniccasuttavaṇṇanā niṭṭhitā.

5. Samanupassanāsuttavaṇṇanā

47.Paripuṇṇagāhavasenāti pañcakkhandhe asesetvā ekajjhaṃ ‘‘attā’’ti gahaṇavasena. Etesaṃ pañcannaṃ upādānakkhandhānaṃ aññataraṃ ‘‘attā’’ti samanupassanti. Itīti evaṃ. Yassa puggalassa ayaṃ attadiṭṭhisaṅkhātā samanupassanā atthi paṭipakkhena avihatattā saṃvijjati. Pañcannaṃ indriyānanti cakkhādīnaṃ indriyānaṃ.

Ārammaṇanti kammaviññāṇassa ārammaṇaṃ. Mānavasena ca diṭṭhivasena ca ‘‘asmī’’ti gāhe sijjhante taṃsahagatā taṇhāpi taggahitāva hotīti vuttaṃ ‘‘taṇhāmānadiṭṭhivasena asmīti evampissa hotī’’ti. Gahetvāti ahaṃkāravatthuvasena gahetvā. Ayaṃ ahamasmīti ayaṃ cakkhādiko, sukhādiko vā ahamasmi. ‘‘Rūpī attā arogo paraṃ maraṇā’’ti evamādigahaṇavasena pavattanato vuttaṃ ‘‘rūpī bhavissantiādīni sabbāni sassatameva bhajantī’’ti. Vipassanābhinivesato pubbe yathevākārāni pañcindriyāni, atha vipassanābhinivesato paraṃ tenevākārena ṭhitesu cakkhādīsu indriyesu avijjā pahīyati vipassanaṃ vaḍḍhaetvā maggassa uppādanena, atha maggaparamparāya arahattamaggavijjā uppajjati. Taṇhāmānadiṭṭhiyo kammasambhārabhāvato. Kammassa…pe… eko sandhīti hetuphalasandhi. Puna eko sandhīti phalahetusandhimāha. Tayo papañcā atīto addhā atītabhavaaddhānaṃ tesaṃ adhippetattā. Anāgatassa paccayo dassito assutavato puthujjanassa vasena. Sutavato pana ariyasāvakassa vasena vaṭṭassa vūpasamo dassitoti.

Samanupassanāsuttavaṇṇanā niṭṭhitā.

6. Khandhasuttavaṇṇanā

48.Tathevāti ārammaṇabhāveneva. Ārammaṇakaraṇavasena upādānehi upādātabbanti upādāniyaṃ. Idhāpīti upādānakkhandhesupi. Vibhāgatthe gayhamāne aniṭṭhappasaṅgopi siyā, abhidhamme ca rāsaṭṭho eva āgato, ‘‘tadekajjhaṃ abhisaṃyuhitvā’’ti vacanato ‘‘rāsaṭṭhena’’icceva vuttaṃ.

Khandhasuttavaṇṇanā niṭṭhitā.

7-8. Soṇasuttādivaṇṇanā

49-50.Visiṭṭhoti padhāno. Uttamoti ukkaṭṭho. Aññaṃ kiṃ bhaveyyāti aññaṃ kiṃ kāraṇaṃ bhaveyya tathā samanupassanāya aññesaṃ avijjamānatāya vacanapariṭṭhitipabhinnato. Vajirabhedadesanaṃ nāma atthato teparivaṭṭadesanā.

Soṇasuttādivaṇṇanā niṭṭhitā.

9-10. Nandikkhayasuttādivaṇṇanā

51-

我来将这段巴利文直译成简体中文：
46. "前边"即过去蕴部分。"随行"即以臆想常等方式取著而随行。"十八见"即四常见、四一分常见、四边无边见、四诡辩论见、二无因生见,如是十八见因[见]缘破坏而不生。"后边"即以臆想常等性而取著随行未来蕴部分。十六有想论、八无想论、八非想非非想论、七断见论、五现法涅槃论,如是四十四见因[见]缘破坏而不生。常见执取和戒禁见执取因[见]缘破坏而不生。所以说"如是显示初道",因说断一切见。"断"即镇伏。"此"即"于色"等。
第二无常经注释终。
随观经注释
47. "以圆满取"即不遗漏五蕴而一起取为"我"。彼等五取蕴中任一"我"而随观。"如是"即如此。若人有此称为我见的随观,因为未为对治所破而存在。"五根"即眼等根。
"所缘"即业识的所缘。以慢方式和见方式成就"我是"取时,与彼俱的爱也为彼所摄,所以说"依爱、慢、见而有'我是'如是"。"取"即依我执事而取。"我是此"即我是此眼等或乐等。因为"色我死后无病"等取方式转起,所以说"'有色'等一切都归于常"。于观执著前如何形态的五根,于观执著后同一形态住立的眼等根中,以增长观而生起道断无明,然后以道相续生起阿罗汉道明。爱、慢、见因为是业资助性。"业...一系"即因果系。"又一系"即说果因系。"三戏论"即过去分,因为意指过去有分。显示未来的缘,是就无闻凡夫而说。就有闻圣弟子而说显示轮回的止息。
随观经注释终。
蕴经注释
48. "如是"即以所缘性。以作所缘方式为诸取所取故为所取。"此中"即于取蕴中。若取区别义则有不合理过失,且在阿毗达磨中来"聚"义,因说"合集彼"故唯说"以聚义"。
蕴经注释终。
7-8. 输那经等注释
49-50. "殊胜"即主要。"最上"即最胜。"有何他"即有何其他因,因为如是随观无其他[因]而言说圆满破坏。"金刚破坏说"即实义为三转法轮说。
输那经等注释终。
9-10. 喜尽经等注释
51-

52.Navamadasamesūti suttadvayaṃ saheva uddhaṭaṃ, dvīsupi atthavaṇṇanāya sarikkhabhāvato. Nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Satipi saddatthato bhede ‘‘imesaṃ atthato ninnānākaraṇatāyā’’ti vatvāpi pahāyakadhammabhedena pana labbhateva bhedamattāti dassetuṃ ‘‘nibbidānupassanāya vā’’tiādi vuttaṃ. Virajjanto rāgaṃ pajahatīti sambandho. Ettāvatāti ‘‘nandikkhayā rāgakkhayo’’ti ettāvatā. Vipassanaṃ niṭṭhapetvā vipassanākiccassa pariyosānena. Rāgakkhayāti vuṭṭhānagāminipariyosānāya vipassanāya rāgassa khepitattā. Anantaraṃ uppannena ariyamaggena samucchedavasena nandikkhayoti. Tenāha ‘‘idha maggaṃ dassetvā’’ti. Anantaraṃ pana uppannena ariyaphalena paṭipassaddhivasena nandirāgakkhayā sabbaṃ saṃkilesato cittaṃ vimuccatīti. Tenāha ‘‘phalaṃ dassita’’nti.

Nandikkhayasuttādivaṇṇanā niṭṭhitā.

Attadīpavaggavaṇṇanā niṭṭhitā.

Mūlapaṇṇāsako samatto.

6. Upayavaggo

1. Upayasuttavaṇṇanā

53. Upetīti upayo. Kathamupeti? Taṇhāmānādivasenāti āha ‘‘taṇhāmānadiṭṭhivasenā’’ti. Kathamidaṃ labbhatīti? ‘‘Avimutto’’ti vacanato. Taṇhādiṭṭhivasena hi baddho, kiṃ upetīti āha ‘‘pañcakkhandhe’’ti tabbinimuttassa tathā upetassa abhāvato. Ko panupetīti? Taṃsamaṅgīpuggalo. Taṇhādiṭṭhivasena upagamassa vuttattā viññāṇanti akusalakammaviññāṇamevāti vadanti. Javāpetvāti gahitajavaṃ katvā. Yathā paṭisandhiṃ ākaḍḍhituṃ samatthaṃ, evaṃ katvā. Tenāha ‘‘paṭisandhī’’tiādi. Aggahaṇe kāraṇaṃ vuttameva ‘‘okaṃ pahāya aniketasārī’’ti gāthāya vissajjane. Kammanimittādivasena paṭisandhiyā paccayabhūtaṃ ārammaṇaṃ paṭisandhijanakassa kammassa vasena vocchijjati. Patiṭṭhā na hoti sarāgakāle viya anupaṭṭhānato . Appatiṭṭhitaṃ viññāṇaṃ vuttappakārena. Anabhisaṅkharitvāti anuppādetvā paccayaghātena.

Upayasuttavaṇṇanā niṭṭhitā.

2. Bījasuttavaṇṇanā

54.Bījajātānīti jāta-saddo padapūraṇamattanti āha ‘‘bījānī’’ti. Vacanti setavacaṃ. Ajjukanti tacchakaṃ. Phaṇijjakaṃ tulasi. Abhinnānīti ekadesenapi akhaṇḍitāni. Bījatthāyāti bījakiccāya. Na upakappatīti paccayo na hotīti dasseti. Na pāpitānīti pūtitaṃ na upagatāni. Taṇḍulasārassa ādānato sārādāni. Ārammaṇaggahaṇavasena viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo. Ārammaṇavasenāti ārammaṇabhāvavasena. Sinehanaṭṭhenāti taṇhāyanavasena siniddhatāpādanena, yato ‘‘nandūpasecana’’nti vuttaṃ. Tathā hi viropitaṃ taṃ kammaviññāṇaṃ paṭisandhiaṅkuruppādanasamatthaṃ hoti. Sappaccayanti avijjāayonisonamanasikārādipaccayehi sappaccayaṃ. Viruhati vipākasantānuppādanasamattho hutvā.

Bījasuttavaṇṇanā niṭṭhitā.

3. Udānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
51-52. "第九第十"即二经一起提出,因为两者的义释相似。以欢喜义为喜,以染著义为贪。虽从语义有别,说"此等义无差别"后,但由断法差别而有差别性,为显示此而说"或以厌离随观"等。离贪而断贪为相连。"如是"即"由喜尽故贪尽"如是。完成观以观作用终了。"贪尽"因为以趣出观终了灭尽贪。由随后生起的圣道以断灭方式[成]喜尽。所以说"此显示道"。又由随后生起的圣果以寂止方式由喜贪尽而心从一切染污解脱。所以说"显示果"。
喜尽经等注释终。
自洲品注释终。
根本五十终。
趣品
趣经注释
53. "趣向"为趣。如何趣向?以爱、慢等方式,所以说"以爱、慢、见方式"。如何得此?因说"未解脱"。因为被爱见缚,趣向何?说"五蕴",因为离彼无如是趣向者。谁趣向?具彼[爱见]之人。因说以爱见趣近,说"识"仅是不善业识。"令速"即令生速。作令能引生结生。所以说"结生"等。不取之因如"舍家无住著"偈答中所说。依业相等而为结生缘的所缘依生结生业的力而断。无住立,如有贪时不现起。无住识如所说方式。"不造作"即以缘破坏而不生起。
趣经注释终。
种子经注释
54. "种子类"即"类"字仅为填词,所以说"种子"。"瓦格"即白瓦格。"阿朱迦"即泰沙伽。"帕尼迦"即图拉西。"未破"即连一边也未破坏。"为种"即为种子作用。"不适合"即显示不作缘。"未腐"即未至腐败。因取米精而为取精。因所缘取而识住立于此为识住。"以所缘"即以作所缘方式。"以润泽义"即以爱著方式令润泽,由此说"喜润泽"。如是播种彼业识成为能生结生芽。"有缘"即以无明、非如理作意等缘而有缘。"生长"即成为能生异熟相续。
种子经注释终。
感兴语经

55.Udānaṃ udāharīti attamanavācaṃ nicchāresi. Esa vuttappakāro udāhāro. Bhuso nissayo upanissayo, dānameva upanissayo dānūpanissayo. Esa nayo sesesupi. Tattha dānūpanissayo annādivatthūsu balavāti balavabhāvena hoti, tasmā upanissayabahulo kāmarāgappahāneneva kataparicayattā vipassanamanuyuñjanto na cirasseva anāgāmiphalaṃ pāpuṇāti, tathā suvisuddhasīlūpanissayo kāmadosajigucchanena. Yadi evaṃ kasmā ime dve upanissayā dubbalāti vuttā ? Vijjūpamaññāṇasseva paccayabhāvato. Sopi bhāvanūpanissayasahāyalābheneva, na kevalaṃ. Bhāvanā pana paṭivedhassa visesahetubhāvato balavā upanissayo. Tathā hi sā vajirūpamañāṇassa visesapaccayo. Tenāha ‘‘bhāvanūpanissayo arahattaṃ pāpetī’’ti.

Soti milakatthero. Vihāranti vasanaṭṭhānaṃ. Vihārapaccante hi paṇṇasālāya thero viharati. Upaṭṭhāti ekalakkhaṇena. Kūṭagoṇo viya gamanavīthiṃ. Tatthāti allakaṭṭharāsimhi. Udakamaṇikānanti udakathevānaṃ.

Attaniyevaupanesi udānakathāya vuttadhammānaṃ paripuṇṇānaṃ attani saṃvijjamānattā. Tenāha ‘‘uṭṭhānavatā’’tiādi. Ayañhi milakatthero sikkhāya gāravo sappatisso vattapaṭivattaṃ pūrento visuddhasīlo hutvā ṭhito, tasmā ‘‘dubbalūpanissaye’’ti vuttaṃ. Tenāha bhagavā udānento ‘‘no cassaṃ…pe… saññojanānī’’ti.

Sace ahaṃ na bhaveyyanti yadi ahaṃ nāma koci na bhaveyyaṃ tādisassa ahaṃsaddavacanīyassa kassaci atthassa abhāvato. Tato eva mama parikkhāropi na bhaveyyatassa ca pabhaṅgubhāvena anavaṭṭhitabhāvato. Evaṃ attuddesikabhāvena padadvayassa atthaṃ vatvā idāni kammaphalavasena vattuṃ ‘‘sace vā panā’’tiādi vuttaṃ. Atītapaccuppannavasena suññataṃ dassetvā idāni paccuppannānāgatavasena taṃ dassento ‘‘idāni panā’’tiādi vuttaṃ. Evaṃ adhimuccantoti edisaṃ adhimuttiṃ pavattento. Vibhavissatīti vinassissati. Vibhavo hi vināso. Tenāha ‘‘bhijjissatī’’ti. Vibhavadassanaṃ vibhavoti uttarapadalopena vuttanti āha ‘‘vibhavadassanenā’’ti. Vibhavadassanaṃ nāma accantāya vināsassa dassanaṃ. Tanti ariyamaggaṃ. Sāmaññajotanā hesā visesaniṭṭhā hotīti tatiyamaggavasena attho veditabbo.


我来将这段巴利文直译成简体中文：
55. "说感兴语"即发出欢喜语。这是所说方式的说出。殊胜依止为近依止,布施即近依止为布施近依止。这是其余诸法的方式。其中布施近依止对饮食等事物强力而成为强力性,因此近依止多者,因为已修习断欲贪而修观不久即证得不还果,如是清净戒近依止[强力]因厌恶欲嗔。若如是,为何说此二近依止弱?因为仅作如电之智的缘。且彼也唯由得修习近依止为助伴,非单独。但修习因为是证悟的殊胜因而是强力近依止。如是彼是金刚喻智的殊胜缘。所以说"修习近依止令达阿罗汉"。
"彼"即密拉卡长老。"住处"即居处。因为长老住在寺边的叶屋。以一相而住立。如[转圈]老牛一样[转]于行道。"其中"即在湿柴堆中。"水罐"即水器。
引向自身,因为感兴语所说诸法圆满存在于自身。所以说"有精进"等。因为此密拉卡长老对学处恭敬、顺从,圆满细行粗行而成为清净戒者,所以说"弱近依止"。所以世尊说感兴语"若我不... 结"。
"若我不存在"即若我某某不存在,因为如是可说"我"的任何义不存在。由此我的资具也不存在,因为彼破坏性而无住立。如是以自称方式说二句义后,现在为依业果说而说"或若"等。显示依过去现在的空性后,现在为显示依现在未来的彼而说"现在"等。"如是胜解"即引发如是胜解。"破坏"即毁坏。因为破坏是毁灭。所以说"破坏"。"见破坏为破坏"以省略后分而说,所以说"以见破坏"。见破坏即是见究竟毁灭。"彼"即圣道。因为此总说终于别[说],所以应依第三道而知义。


Upari maggaphalanti aggamaggaphalaṃ. Natthi etissā jātiyā antaranti anantarā, anantarā vipassanā maggassa. Gotrabhū pana anulomavīthipariyāpannattā vipassanāgatikaṃ vā siyā, nibbānārammaṇattā maggagatikaṃ vāti na tena maggo antariko nāma hoti. Tenāha ‘‘vipassanā maggassa āsannānantaraṃ nāmā’’ti . Phalaṃ pana nibbānārammaṇattā kilesānaṃ pajahanavasena pavattanato lokuttarabhāvato ca kammamaggagatikameva, kusalavipākabhāvena pana nesaṃ attho pabhedoti vipassanāya phalassa siyā anantaratāti vuttaṃ ‘‘phalassa dūrānantaraṃ nāmā’’ti. ‘‘Āsavānaṃ khayo’’ti pana aggamagge vuccamāne vipassanānaṃ āsannatāya vattabbameva natthi. Atasitāyeti na tasitabbe tāsaṃ anāpajjitabbe. Tāsoti tāsahetu ‘‘tasati etasmā’’ti katvā. Soti assutavā puthujjano. Tilakkhaṇāhatanti aniccatādilakkhaṇattayalakkhitaṃ. Manamhi naṭṭhoti īsakaṃ naṭṭhomhi, tato parampi tattheva ṭhatvā kiñci apūritattā eva muttoti adhippāyo. ‘‘Na tāso nāma hotī’’ti vatvā tassa atāsabhāvaṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Kalyāṇaputhujjano hi bhayatupaṭṭhānañāṇena ‘‘sabhayā saṅkhārā’’ti vipassanto na uttasati.

Udānasuttavaṇṇanā niṭṭhitā.

4. Upādānaparipavattasuttavaṇṇanā

56.Catunnaṃparivaṭṭanavasenāti paccekakkhandhesu catunnaṃ ariyasaccānaṃ parivaṭṭanavasena. Rūpaṃ abbhaññāsinti sakalabhūtupādārūpaṃ kucchitabhāvato tattha ca tucchavipallāsatāya ‘‘dukkhasacca’’nti abhivisiṭṭhena ñāṇena aññāsiṃ paṭivijjhiṃ. Āhāravasena rūpakāyassa hānivuddhādīnaṃ pākaṭabhāvato visesapaccayato ca tassa ‘‘āhārasamudayā’’ti vuttaṃ. Dukkhasamudayakathā nāma vaṭṭakathāti ‘‘sacchandarāgo’’ti visesetvā vuttaṃ. Chandarāgaggahaṇena ca upādānakammāvijjāpi gahitā eva. Paṭipannā hontīti attho. Vattamānakālappayogo hesa yathā ‘‘kusalaṃ cittaṃ uppannaṃ hotī’’ti. Patiṭṭhahantīti patiṭṭhaṃ labhanti. Kevalinoti idha vimuttiguṇena pāripūrīti āha ‘‘sakalino katasabbakiccā’’ti. Yena teti yena avasiṭṭhena te asekkhe paññāpentā paññāpeyyuṃ, taṃ nesaṃ vaṭṭaṃ sekkhānaṃ viya natthi paññāpanāya. Vaṭṭanti kāraṇaṃ vaṭṭanaṭṭhena phalassa pavattanaṭṭhena. Asekkhabhūmivāroti asekkhabhūmippavatti.

Upādānaparipavattasuttavaṇṇanā niṭṭhitā.

5. Sattaṭṭhānasuttavaṇṇanā

57.Sattasuokāsesūti rūpapajānanādīsu sattasu okāsesu. Vusitavāsoti vusitaariyavāso. Etthāti imasmiṃ uddese. Sesaṃ nāma idha vuttāvasesaṃ. Vuttanayenāti heṭṭhā vuttanayena veditabbaṃ. Ussadanandiyanti ussannaguṇavato tosanaṃ sammodāpanaṃ. Guṇakittanena palobhanīyaṃ sekkhakalyāṇaputhujjanānaṃ pasāduppādanena. Idāni vuttameva atthaṃ pākaṭaṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ.

Ettāvatāti pañcannaṃ khandhānaṃ vasena sattasu ṭhānesu kosalladīpanena ettakena desanākkamena. Tanti ārammaṇaṃ. Dhātuādimattamevāti dhātāyatanapaṭiccasamuppādamattameva. Imesu dhammesūti imesu jātādīsu. Kammaṃ katvāti sammasanakammaṃ niṭṭhapetvāti attho. Evamettha pañcannaṃ khandhānaṃ vasena sattaṭṭhānakosallapavattiyā pabhedena vibhajitvā ‘‘tividhūpaparikkhī’’ti dasseti dhammarājā.

Sattaṭṭhānasuttavaṇṇanā niṭṭhitā.

6. Sammāsambuddhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"上位道果"即最上道果。"无此生间隔"为无间,为观对道无间。但随顺姓因摄于随顺路或应是观类,或因缘涅槃而应是道类,故不名为道间隔。所以说"观名为道近无间"。但果因缘涅槃、依断烦恼方式转起、出世间性而唯是业道类,但以善异熟性而彼等义差别,所以说观对果可有无间而说"名为果远无间"。若说"诸漏尽"为最上道时,则不须说观的近性。"于无恐"即于不应恐怖不应入恐怖。"恐"即恐因,因说"于此恐怖"。"彼"即无闻凡夫。"三相所击"即以无常等三相所标识。"意坏"即稍许坏,立于彼后更未圆满故解脱,此是意趣。说"非名为恐"后,为显示彼无恐性而说"因为不"等。因为善凡夫以怖畏现起智观"诸行有怖"而不惊怖。
感兴语经注释终。
取遍转经注释
56. "依四转"即依各别蕴中四圣谛转。"我证知色"即以厌恶义及彼中空颠倒故,以殊胜智了知、通达一切界及所造色为"苦谛"。因依食显现色身损益等及为殊胜缘,所以说彼"食集"。苦集说即是轮回说,所以特说"欲贪"。以取欲贪亦摄取业无明。"被行道"为义。此如"善心已生"是现在时用。"住立"即得住立。"完全"此中以解脱功德圆满,所以说"圆满已作一切所作"。"由彼"即由彼等余[法]施设无学,彼等轮回如有学不存在施设。"轮回"即因,以轮转义、以令果转起义。"无学地分"即无学地转起。
取遍转经注释终。
七处经注释
57. "于七处"即于知色等七处。"已住梵行"即已住圣梵行。"此中"即于此略说。"余"即此中所说余。"如说方式"即如上所说方式应知。"胜喜"即令多功德者欢喜悦乐。以功德赞叹而诱导,令有学善凡夫生信。现在为明已说义而说"如"等。
"如是"即依五蕴于七处显示善巧,如是说法次第。"彼"即所缘。"仅界等"即仅界处缘起。"于此诸法"即于此生等。"作业"即完成思择业为义。如是此中法王依五蕴七处善巧转起差别分别后显示"三观察"。
七处经注释终。
正等觉经注释

58. Adhikaṃ savisesaṃ payasati payuñjati etenāti adhippayāso, visiṭṭhapayogo. Tenāha ‘‘adhikapayogo’’ti. Imañhi magganti aṭṭhaṅgikaṃ ariyamaggamāha. Idhāti imasmiṃ sutte. Avattamānaṭṭhenāti buddhuppādato pubbe na vattamānabhāvena. Maggaṃ jānātīti samudāgamato paṭṭhāya sapubbabhāgaṃ sasambhāravisayaṃ saphalaṃ saudrayaṃ ariyaṃ maggaṃ jānāti avabujjhatīti maggaññū. Viditanti aññesampi ñātaṃ paṭiladdhaṃ hatthatale āmalakaṃ viya pākaṭaṃ akāsi, tathā katvā desesi. Amagge parivajjanena magge paṭipattīti tassa maggakusalatā viya amaggakusalatāpi icchitabbāti āha ‘‘magge ca amagge ca kovido’’ti. Ahaṃ paṭhamaṃ gatoti ahaṃ paṭhamamaggena samannāgato.

Sammāsambuddhasuttavaṇṇanā niṭṭhitā.

7. Anattalakkhaṇasuttavaṇṇanā

59.Purāṇupaṭṭhāketi pubbe padhānapadahanakāle upaṭṭhākabhūte. ‘‘Avasavattanaṭṭhena assāmikaṭṭhena suññataṭṭhena attapaṭikkhepaṭṭhenā’’ti evaṃ pubbe vuttehi. Ettakena ṭhānenāti ‘‘rūpaṃ, bhikkhave, anattā’’ti ārabhitvā yāva ‘‘evaṃ me viññāṇaṃ mā ahosī’’ti ettakena suttapadesena. Akathitasseva kathanaṃ uttaraṃ, na kathitassāti vuttaṃ ‘‘tāni dassetvā’’ti. Samodhānetvāti sampiṇḍitvā. Vitthārakathāti vitthārato aṭṭhakathā. Anattalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ. Aniccatādīnampi hi tattha taṃdīpanatthameva vuttattā tadeva jeṭṭhaṃ padhānaṃ tathā veneyyajjhāsayato.

Anattalakkhaṇasuttavaṇṇanā niṭṭhitā.

8. Mahālisuttavaṇṇanā

60.Ekantadukkhantiādīni padāni vuttanayāneva, tasmā tattha vuttanayeneva attho veditabbo. Ettha ca yathā sarāgo hetu paccayo saṃkilesāya, evaṃ savipassano maggo hetu paccayo ca visuddhiyāti daṭṭhabbaṃ.

Mahālisuttavaṇṇanā niṭṭhitā.

9. Ādittasuttavaṇṇanā

61.Ekādasahīti rāgādīhi upāyāsapariyosānehi ekādasahi santāpanaṭṭhena aggīhi. Dvīsūti aṭṭhamanavamesu. Dukkhalakkhaṇamevāti tabbahulatāya tappadhānatāya ca vuttaṃ.

Ādittasuttavaṇṇanā niṭṭhitā.

10. Niruttipathasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
58. "增上加行"即以此特别努力运用,为殊胜加行。所以说"增加行"。"此道"即说八支圣道。"此中"即在此经。"以不转义"即以佛出世前不转起性。"知道者"即从生起开始知道、了知有前分、有资具境、有果、有美妙的圣道。"已知"即为他人所知、所得,如手掌上庵摩罗果般明显而作,如是作而说。由避非道而行道,故如彼之道善巧,亦应求非道善巧,所以说"于道及非道善巧"。"我先去"即我具足初道。
正等觉经注释终。
无我相经注释
59. "旧侍者"即前精进努力时的侍者。如是以前所说"以无自在义、以无主义、以空义、以否定我义"。"如是处"即从"诸比丘,色是无我"开始乃至"如是我识不应有"如是经文。上是说未说者,非说已说者,所以说"显示彼等"。"综合"即总集。"广说"即广义释。"仅无我相"因彼多故、以彼为主而说。因为无常等也唯为显示彼而说故,彼是最上、主要,如是由所化意乐。
无我相经注释终。
摩诃利经注释
60. "一向苦"等语如说方式,因此应如彼所说方式而知义。此中应见如有贪为因缘染污,如是有观道为因缘清净。
摩诃利经注释终。
燃烧经注释
61. "十一"即以贪等乃至恼为十一,以焚烧义为火。"二"即第八第九。"仅苦相"因彼多故、以彼为主而说。
燃烧经注释终。
词路经注释

62.Niruttiyova niruttipathāti patha-saddena padavaḍḍhanamāha yathā ‘‘bījāniyeva bījajātānī’’ti. Niruttivasenāti nibbacanavasena. Pathā ca atthānurūpabhāvato . Tīṇipīti niruttiadhivacanapaññattipathapadāni. Tathā hi ‘‘phusatīti phasso’’tiādinā nīharitvā vacanaṃ nirutti, ‘‘sirīvaḍḍhako dhanavaḍḍhako’’tiādinā vacanamattameva adhikāraṃ katvā pavattaṃ adhivacanaṃ, ‘‘takko vitakko’’tiādinā taṃtaṃpakārena ñāpanato paññatti. Atha vā taṃtaṃatthappakāsanena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Adhi-saddo uparibhāge, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭoyamattho. Adhīnaṃ vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Atthassa paññāpanatthena paññattīti evaṃ niruttiādipadānaṃ sabbavacanesu pavatti veditabbā. Aññathā ‘‘phusatīti phasso’’tiādippakārena niddhāraṇavacanānaṃyeva niruttitā, sirivaḍḍhakadhanavaḍḍhakapakārānameva abhilāpanaṃ adhivacanatā. ‘‘Takko vitakko’’ti evaṃpakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ vacanānaṃ paññattitā ca āpajjeyya. Asaṃkiṇṇāti na saṃkiṇṇā. Tenāha ‘‘avijahitā…pe… achaḍḍitā’’ti. Na saṃkīyantīti na saṃkirīyanti, na saṃkīyissanti na saṃkirīyissantīti attho. Appaṭikuṭṭhāti na paṭikkhittā. Yasmā bhaṅgaṃ atikkantaṃ uppādādi atikkantameva hoti, tasmā vuttaṃ ‘‘bhaṅgamevā’’ti. Yasmā desantaraṃ saṅkantopi atikkantanti vuccati, tasmā tadābhāvaṃ dassetuṃ ‘‘desantaraṃ asaṅkamitvā’’ti vuttaṃ. Yattha yattha hi saṅkhārā uppajjanti, tattha tattheva bhijjanti nirujjhanti vipariṇamanti vināsaṃ āpajjanti. Tenāha ‘‘vipariṇatanti…pe… naṭṭha’’nti. Apākaṭībhūtaṃ ajātattā eva.

Vasabhaṇagottatāya vassabhaññā. Mūladiṭṭhigatikāti mūlabhūtā diṭṭhigatikā, imasmiṃ kappe sabbapaṭhamaṃ tādisadiṭṭhisamuppādakā. Punappunaṃ āvajjentassāti ahetuvādapaṭisaṃyuttaganthaṃ uggahetvā pariyāpuṇitvā tadatthaṃ vīmaṃsantassa ‘‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavattāya laddhiyā ārammaṇe micchāsati santiṭṭhati, ‘‘natthi hetū’’tiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe adhiṭṭhitatāya anekaggataṃ pahāya cittaṃ ekaggataṃ appitaṃ viya hoti micchāsamādhinā. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaro hotiyeva vālavijjhanādīsu viyāti daṭṭhabbaṃ. Tathā hi anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Tattha paṭhame satekiccho hoti, tathā dutiyādīsu. Sattame pana javane sampatte atekiccho hoti. Tenāha ‘‘assādentassā’’tiādi. Imesupīti dvīsupi ṭhānesu.


我来将这段巴利文直译成简体中文：
62. "词路即词"以路字增词如"种子类即种子"。"依词"即依词源。"路"因顺义故。"三"即词、增语、施设路词。如是以"触故为触"等导出为词,"吉祥增、财增"等仅以词为增上而转起为增语,"寻伺"等依彼彼方式令知为施设。或者以彼彼义显示而决定,或确定语为词。增上字在上分,在上语为增语。在何上?在应显示义,此义明显。依属语为增语。依属于何?依属于义。以施设义为施设,如是词等语应知在一切语中转起。否则如"触故为触"等方式唯导出语为词性,如吉祥增财增方式唯表述为增语性。如"寻伺"等方式唯令知一义以彼彼方式的语为施设性。"不混"即非混。所以说"未舍...未弃"。"不混"即不被混,不将被混为义。"不诃"即未被诃。因超过坏即超过生等,所以说"仅坏"。因虽至他处亦说为超过,为显示无彼而说"不至他处"。因为诸行生起之处即于彼处破坏、灭尽、变坏、趋向损坏。所以说"变坏...坏"。未显现因未生故。
因瓦萨巴种姓故为瓦萨巴。"根本见者"即为根本的见者,为此劫中最初如是见生起者。"再再思惟者"即受持、学习无因论相应典籍,观察其义时,以"无因无缘令众生染污"等方式转起见解为所缘而邪念住立,以"无因"等方式依传闻所得义,以彼行相寻思如有相状般现前于心,由长时串习而"如是"入于思择,如是取着后再再如是修习、多作,由邪思惟所受持、邪精进所支撑,于非彼性执为"彼性"而得名为邪念的彼见相应爱住立。由各自思惟等缘得而住立于彼所缘,舍离不一境性,心如入于一境性由邪定。因为彼由缘殊胜得修习力,于如是处作定相似作用,如穿毛发等应见。如是多次以彼行相在前分速行转起后,最后速行位有七速行。其中初[速行]可治,如是第二等。但至第七速行成不可治。所以说"味着"等。"于此等"即于二处。


Paccuppannaṃ vāti ettha iti-saddo ādiattho. Tena ‘‘yadetaṃ anāgataṃ nāma, nayidaṃ anāgata’’ntiādikaṃ saṅgaṇhāti. Tepīti te vassabhaññāpi na maññiṃsu lokasamaññāya anatikkamanīyato. Tenāha ‘‘atītaṃ panā’’tiādi. Khandhānaṃ upari niruḷhā paṇṇatti.

Niruttipathasuttavaṇṇanā niṭṭhitā.

Upayavaggavaṇṇanā niṭṭhitā.

7. Arahantavaggo

1. Upādiyamānasuttavaṇṇanā

63.Gaṇhamānoti ‘‘etaṃ mamā’’tiādinā gaṇhamāno. Pāsenāti rāgapāsena. Tañhi māro mārapāsoti maññati. Tenāha ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33). Mutto nāma hoti anupādiyato sabbaso khandhassa abhāvato.

Upādiyamānasuttavaṇṇanā niṭṭhitā.

2-6. Maññamānasuttādivaṇṇanā

64-68. ‘‘Etaṃ mamā’’tiādinā. Maññanā abhinandanā ca. Taṇhāchandoti taṇhā eva chando. Sā hi taṇhāyanaṭṭhena taṇhā, chandikataṭṭhena chando. Catutthaṃ aniccalakkhaṇamukhena vuttaṃ, pañcamaṃ dukkhalakkhaṇamukhena, chaṭṭhaṃ anattalakkhaṇamukhena. Sesaṃ tīsupi sadisamevāti vuttaṃ ‘‘eseva nayo’’ti.

Maññamānasuttādivaṇṇanā niṭṭhitā.

7. Anattaniyasuttavaṇṇanā

69.Anattaniyanti na attaniyaṃ. Tenāha ‘‘na attano santaka’’nti.

Anattaniyasuttavaṇṇanā niṭṭhitā.

8-10. Rajanīyasaṇṭhitasuttādivaṇṇanā

70-72.Rajanīyenāti rajanīyena rāguppādakena. Tenāha ‘‘rāgassa paccayabhāvenā’’ti. Rāhulasaṃyutte rāhulattherassa pucchāvasena āgatā. Idha rādhattherassa surādhattherassa ca pucchāvasena, pāḷi pana sabbattha sadisā. Tenāha ‘‘vuttanayeneva veditabbānī’’ti.

Rajanīyasaṇṭhitasuttādivaṇṇanā niṭṭhitā.

Arahantavaggavaṇṇanā niṭṭhitā.

8. Khajjanīyavaggo

1-3. Assādasuttādivaṇṇanā

73-75.Catusaccameva kathitaṃ assādādīnañceva samudayādīnañca vasena desanāya pavattattā. Yasmā assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ maggasaccaṃ nirodhasaccañcāti vuttovāyamattho; dutiye samudayassādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, atthaṅgamo nirodhasaccaṃ, nissaraṇaṃ maggasaccanti vuttovāyamattho; tatiyaṃ ariyasāvakasseva vasena vuttaṃ.

Assādasuttādivaṇṇanā niṭṭhitā.

4. Arahantasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"现在或"此中"如是"字为等义。以此摄"此所谓未来,此非未来"等。"彼等"即彼瓦萨巴等也不认为,因不可超越世间共称。所以说"但过去"等。建立在诸蕴上的施设。
词路经注释终。
趣品注释终。
阿罗汉品
取著经注释
63. "取"即以"此是我所"等而取。"以索"即以贪索。因为魔认为彼为魔索。所以说"空行索,此心所行者"。名为解脱,因不取著故,因一切蕴完全无故。
取著经注释终。
2-6. 思量经等注释
64-68. 以"此是我所"等。思量与欢喜。"爱欲"即是爱。因为以爱著义为爱,以欲求义为欲。第四依无常相门说,第五依苦相门,第六依无我相门。余三亦同,所以说"如是方式"。
思量经等注释终。
非我所经注释
69. "非我所"即非属我。所以说"非属于自己"。
非我所经注释终。
8-10. 可染住立经等注释
70-72. "可染"即可染生起贪者。所以说"以作贪缘"。在罗睺罗相应中依罗睺罗长老问而来。此中依罗陀长老、善罗陀长老问,但文句处处相似。所以说"应如说方式了知"。
可染住立经等注释终。
阿罗汉品注释终。
所食品
1-3. 味著经等注释
73-75. 唯说四谛,因依味著等及集等方式而转起说。因为味著是集谛,过患是苦谛,出离是道谛及灭谛,如是已说此义;第二味著集是集谛,过患是苦谛,灭没是灭谛,出离是道谛,如是已说此义;第三唯依圣弟子说。
味著经等注释终。
阿罗汉经注释

76.Yattakā sattāvāsāti tasmiṃ tasmiṃ sattanikāye āvasanaṭṭhena sattā eva sattāvāsā. Tena yattakā sattāvāsā, tehi sabbehipi ete aggā ete seṭṭhā, ye ime arahantāti dasseti. Purimanayenevāti purimasmiṃ sattaṭṭhānakosallasutte vuttanayena.

Tadatthaparidīpanāhīti ‘‘pañcakkhandhe pariññāya. Taṇhā tesaṃ na vijjati. Asmimāno samucchinno’’tiādinā tassa yathāniddiṭṭhassa suttassa atthadīpanāhi ceva ‘‘anejaṃ te anuppattā, cittaṃ tesaṃ anāvila’’ntiādinā visesatthaparidīpanāhi ca. Jhānamaggaphalapariyāpannaṃ atisayitasukhaṃ etesamatthīti sukhinoti āha ‘‘jhāna…pe… sukhitā’’ti. Taṇhā tesaṃ na vijjatīti ettha tesaṃ apāyadukkhajanikā taṇhā na vijjatīti vuttaṃ. Vaṭṭamūlikāya taṇhāya abhāvā ‘‘nandī tesaṃ na vijjatī’’ti ettha vuccatīti. Imassapīti pi-saddena dukkhassābhāvenapīti dukkhābhāvo viya vaṭṭamūlikataṇhābhāvo sampiṇḍīyatīti daṭṭhabbaṃ. Tena hi te anupādisesanibbānappattiyā accantasukhitā evāti vuccantīti. ‘‘Seyyohamasmī’’tiādinayappavattiyā navavidho. Ñāṇenāti aggamaggaññāṇena.

Arahattaṃ anuppattā. Alittāti amakkhitā. Brahmabhūtāti brahmabhāvaṃ pattā, brahmato vā ariyamaggañāṇato bhūtā ariyāya jātiyā jātā. Satta saddhammā gocaro pavattiṭṭhānaṃ etesanti sattasaddhammagocarā.

Nirāsaṅkacāro nāma gahito kutocipi tesaṃ āsaṅkāya abhāvato. Sammādiṭṭhiādīhi dasahi aṅgehi sammāvimutti-sammāñāṇapariyosānehi. ‘‘Āguṃ na karotī’’tiādīhi catūhi kāraṇehi. Taṇhā tesaṃ na vijjatīti idampi taṇhāpahānassa bahūpakāratādassanaṃ. Tenāha ‘‘dāsakārikā taṇhāpi tesaṃ natthī’’ti.

Navikampanti ‘‘seyyohamasmī’’tiādinā.

Uddhaṃtiriyaṃ apācīnanti ettha ‘‘uddhaṃ vuccatī’’tiādinā rūpamukhena attabhāvaṃ gahetvā pavatto paṭhamanayo. Kālattayavasena dhammappavattiṃ gahetvā pavatto dutiyanayo. Ṭhānavasena sakalalokadhātuṃ gahetvā pavatto tatiyanayo. Buddhāti cattāri saccāni buddhavanto.

Sīhanādasamodhānanti sīhanādānaṃ saṃkalanaṃ. Loke attano uttaritarassābhāvā anuttarā. Uttaro tāva tiṭṭhatu puriso, sadisopi tāva natthīti asadisā. Sakalampi bhavaṃ uttaritvā bhavapiṭṭhe ṭhatvā vimuttisukhena sukhitattādivasena ekavīsatiyākārehi sīhanādaṃ nadanti.

Arahantasuttavaṇṇanā niṭṭhitā.

5. Dutiyaarahantasuttavaṇṇanā

77.Suddhikamevāti suddhasaṃkhittabandhameva katvā.

Dutiyaarahantasuttavaṇṇanā niṭṭhitā.

6. Sīhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
76. "所有众生住处"即于彼彼众生部类以住处义为众生之众生住处。由此显示"所有众生住处,于彼一切这些最上这些最胜,即是这些阿罗汉"。"如前方式"即如前七处善巧经所说方式。
"显示彼义"即以"遍知五蕴,彼等无有爱,我慢已断"等显示如是所说经义,以及以"彼等已达无动,心无混浊"等显示殊胜义。因为彼等有禅那道果所摄殊胜乐故为乐者,所以说"以禅那...乐"。"彼等无有爱"此中说彼等无有生恶趣苦之爱。因无轮回根本爱故说"彼等无有喜"。"此亦"以亦字应见如以无苦而总集无轮回根本爱。因为由此彼等因得无余依涅槃而说为究竟乐者。以"我胜"等方式转起为九种。"以智"即以最上道智。
"已达阿罗汉。未染"即未污染。"成梵"即已达梵性,或由梵即圣道智而生,由圣生而生。"七正法行境"即以七正法为行处转起处。
"无疑行"名为摄取,因为彼等从任何处无有疑惧。以正见等十支,以正解脱正智为最后。以"不作罪"等四因。"彼等无有爱"此亦显示断爱多所作用。所以说"作奴仆的爱也彼等无有"。
不动摇以"我胜"等。
"上横不顺"此中以"上说"等依色门取自体而转起为第一方式。依三时取法转起为第二方式。依处取整个世界为第三方式。"觉者"即觉知四谛者。
"狮子吼综合"即狮子吼集合。因世间无有更上故无上。且莫说更上者,连相等者也无故无等。超越一切有而立于有顶上,以解脱乐而乐等方式以二十一行相作狮子吼。
阿罗汉经注释终。
第二阿罗汉经注释
77. "仅清净"即作仅清净略说。
第二阿罗汉经注释终。
狮子经

78.Sīhoti parissayasahanato paṭipakkhahananato ca ‘‘sīho’ti laddhanāmo migādhipati. Cattāroti ca samānepi sīhajātikabhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ ‘‘tiṇasīho’’tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā ‘‘sākapatthivo’’ti. Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha ‘‘kāḷasīho kāḷagāvisadiso, paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso’’ti. Rattakambalassa viya kesaro kesarakalāpo etassa atthīti kesarī. Lākhārasaparikammakatehi viya pādapariyantehīti yojanā.

Kammānubhāvasiddhaādhipaccamahesakkhatāhi sabbamigagaṇassa rājā suvaṇṇaguhato vātiādi ‘‘sīhassa vihāro kiriyā evaṃ hotī’’ti katvā vuttaṃ.

Samaṃ patiṭṭhāpetvāti sabbabhāgehi samameva bhūmiyaṃ patiṭṭhāpetvā. Ākaḍḍhitvāti purato ākaḍḍhitvā . Abhiharitvāti abhimukhaṃ haritvā. Saṅghātanti vināsaṃ. Vīsatiyaṭṭhikaṃ ṭhānaṃ usabhaṃ.

Samasīhoti samajātiko samabhāgo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāyapi na bhāyati. Sakkāyadiṭṭhibalavatāyāti ‘‘ke aññe amhehi uttaritarā, atha kho mayameva mahābalā’’ti evaṃ balātimānanimittāya ahaṅkārahetubhūtāya sakkāyadiṭṭhiyā balabhāvena. Sakkāyadiṭṭhipahīnattāti sakkāyadiṭṭhiyā pahīnattā nirahaṅkārattā attasinehassa suṭṭhu samugghāṭitattā na bhāyati.

Tathā tathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ ‘‘sīhoti kho’’tiādi vuttaṃ.

Katābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvībuddhabhāvoti katvā ‘‘tīsu pāsādesu nivāsakālo, magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo’’tiādinā abhisambodhito purimāvatthāpi sīhasadisaṃ katvā dassitā. Bhāvini, bhūtopacāropi hi lokavohāro. Vijjābhāvasāmaññato bhūtavijjā itaravijjāpi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretaraṃ siddhaṃ vipākaṃ viya katvā āha ‘‘tisso vijjā visodhetvā’’ti. Anulomapaṭilomato pavattañāṇavasena ‘‘yamakañāṇamanthanenā’’ti vuttaṃ.

Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkapavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyadhammacakkapavattanatthaṃ nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti ‘‘dveme, bhikkhave, antā’’tiādinayappavatte imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi ‘‘sabbattha ṭhitā suṇantū’’ti adhiṭṭhānena. Soḷasahākārehīti ‘‘dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanā’’ti evaṃ ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi.


我来将这段巴利文直译成简体中文：
78. "狮子"即因堪忍危险、击杀对敌而得"狮子"名的兽王。虽是同一狮子种类,"四"以色等成就差别而为四狮子。现今为依名、依色、依食显示彼等,为多方面显示此中所说狮子而始说"草狮子"等。食草的狮子为草狮子,前分省略后分如"菜王"。因黑色故为黑狮子。如是白狮子。所以说"黑狮子似黑牛,白狮子似白叶色牛"。有如赤毛毯的鬃毛丛故为鬃狮子。如以涂漆汁为饰的足边为结语。
因业威力成就统权大势力,为一切兽群之王,从金窟等说"狮子住止行为如是"。
"平等立"即于一切分平等立于地。"拉"即向前拉。"运"即向前运。"毁灭"即破坏。二十杖处为牛道。
"等狮"即等种等分狮子。"我等"为说示而已,因等威力故不怖。"由有身见力"即因"谁人胜我等,我等最有力"如是力过慢因缘,为我执因的有身见之力。"因断有身见"即因断有身见故无我执,因善拔除自爱故不怖。
"如是如是"说已,为开显其义而说"狮子"等。
因已立志世间导师到达菩提决定性,一向将成佛性,所以以"住三殿时,对摩揭陀王许诺时,食乳糜时"等,显示正觉前时如狮子。因为世间言说亦有未来、过去假说。以明通体相同,摄其他明为一处,思择缘起故如已先成就异熟而说"清净三明"。依顺逆转智说"以双智搅"。
"住彼处"即住于阿阇波罗尼拘律树下。"第十一日"即七七日后第十一日。"不动座"即于仙人堕处(鹿野苑)为转法轮所坐座。因为彼为任何不可反转法轮所坐,故如金刚座称为不动座。"于此句"即于"诸比丘,此二边"等方式转起此正法分。法音...遍覆十千世界,以"愿一切住者闻"决意。"以十六行相"即"知苦、断集、证灭、修道"如是一一道中四四成十六行相。


Vuttoyeva, na idha vattabbo, tasmā tattha vuttanayeneva veditabboti adhippāyo. Yasmā ca aparehipi aṭṭhahi kāraṇehi bhagavā tathāgatoti ārabhitvā udānaṭṭhakathādīsupi (udā. aṭṭha. 18; itivu. 38) tathāgatapadassa attho vutto eva, tasmā tattha vuttanayena attho veditabbo . Yadipi bhagavā na bodhipallaṅke nisinnamattova abhisambuddho jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaparissayaṃ abhisambuddho jāto. Tathā hi taṃ ‘‘aparājitapallaṅka’’nti vuccati. Tasmā ‘‘yāva bodhipallaṅkā vā’’ti vatvā tena aparitussanto ‘‘yāva arahattamaggañāṇā vā’’ti āha.

Iti rūpanti ettha iti-saddo nidassanattho. Tena rūpaṃ sarūpato parimāṇato paricchedato dassitanti āha ‘‘idaṃ rupa’’ntiādi. ‘‘Idaṃ rūpa’’nti hi iminā bhūtupādāyabhedarūpaṃ sarūpato dassitaṃ. Ettakaṃ rūpanti iminā taṃ parimāṇato dassitaṃ. Tassa ca parimāṇassa ekantabhāvadassanena ‘‘na ito bhiyyo rūpaṃ atthī’’ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavatti, tassa paricchedanato. Paricchindanatoti pariyosānappattito. Taṃ sabbaṃ dassitaṃ hoti yathāvuttena vibhāgena. Ayaṃ rūpassa samudayo nāmāti ayaṃ āhārādi rūpassa samudayo nāma. Tenāha ‘‘ettāvatā’’tiādi. Atthaṅgamoti nirodho. ‘‘Āhārasamudayā āhāranirodhā’’ti ca asādhāraṇameva gahetvā sese ādi-saddena saṅgaṇhāti.

Paṇṇāsalakkhaṇapaṭimaṇḍitanti paṇṇāsaudayabbayalakkhaṇavibhūsitaṃ samudayatthaṅgamagahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāso ca na hotīti. Ñāṇasaṃvego bhayatūpaṭṭhānañāṇaṃ. Itaresaṃ pana devānanti akhīṇāsave deve sandhāya vadati. Bhoti dhammālapanamattanti vācasikaṃ tathālapanamattaṃ.

Cakkanti satthu āṇācakkaṃ, taṃ pana dhammato āgatanti dhammacakkaṃ. Tattha ariyasāvakānaṃ paṭivedhadhammato āgatanti dhammacakkaṃ. Itaresaṃ desanādhammato āgatanti dhammacakkaṃ. Duvidhepi ñāṇaṃ padhānanti ñāṇasīsena vuttaṃ ‘‘paṭivedhañāṇampi desanāñāṇampī’’ti. Idāni taṃ ñāṇadvayaṃ sarūpato dassetuṃ ‘‘paṭivedhañāṇaṃ nāmā’’tiādi vuttaṃ. Yasmā cassa ñāṇassa suppaṭividdhattā bhagavā tāni saṭṭhi nayasahassāni veneyyānaṃ dassetuṃ samattho ahosi, tasmā tāni saṭṭhi nayasahassāni tena ñāṇena saddhiṃyeva siddhānīti katvā dassento ‘‘saṭṭhiyā ca nayasahassehi paṭivijjhī’’ti āha. Tiparivaṭṭanti idaṃ dukkhanti ca, pariññeyyanti ca, pariññātanti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ pavatteti esa bhagavā. Appaṭipuggaloti patinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa.

Sīhasuttavaṇṇanā niṭṭhitā.

7. Khajjanīyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
已说,此中不应说,所以应如彼所说方式了知,此是意趣。又因以其他八因世尊为如来开始,在优陀那注等中已说如来词义,所以应如彼所说方式了知义。虽然世尊不仅坐在菩提座即成正觉,但以彼坐处坐而破除一切危险成正觉。如是彼称为"不败座"。所以说"乃至菩提座",不满足于彼而说"乃至阿罗汉道智"。
"如是色"此中"如是"字为显示义。由此显示色以自性、以量度、以界限,所以说"此色"等。因为以"此色"显示界及所造色之自性。以"如是色"显示彼量度。显示彼量度一向性而说"无有过此之色"。"以自性"即以自相。"以自味"即以自作用。"以边际"即以量度边际。"以界限"即于何处彼转起,以界限彼。"以限定"即达究竟。以如是分别显示彼一切。"此名为色集"即此食等名为色集。所以说"如是"等。"灭没"即灭。取"食集食灭"不共,以等字摄其余。
"庄严以五十相"即以五十生灭相庄饰,因取集没。"因漏尽"即因一切漏及余漏已尽。因为不还者也无怖畏心惊。智悚惧即怖畏现起智。"其他诸天"说指未尽漏天。"呼"即仅言说如是称呼。
"轮"即师命轮,彼来自法故为法轮。其中来自圣弟子证法故为法轮。对其他来自说法故为法轮。二种中智为主,故以智为首说"通智及说智"。现今为显示彼二智自性而说"通智名为"等。因为由善通达此智,世尊能显示彼六万法门给所化者,所以以彼智即成就六万法门而显示说"以六万法门通达"。"三转"即此是苦、应遍知、已遍知,如是三转,彼即十二行相。"彼"即此世尊转此说智。"无对等者"即无有相对补特伽罗。"一类"即无变异。
狮子经注释终。
所食经注释;

79.Vipassanāvasenāti etarahi rūpavedanādayo anussaritvā ‘‘pubbepāhaṃ evaṃvedano ahosi’’nti atītānaṃ rūpavedanādīnaṃ paccuppannehi visesābhāvadassanā vipassanā, tassā vipassanāya vasena. Yvāyaṃ ‘‘na idaṃ abhiññāvasenā’’ti paṭikkhepo kato, tassa kāraṇaṃ dassento ‘‘abhiññāvasena hī’’tiādimāha. Khandhapaṭibaddhā nāma gottavaṇṇahārādayo. Evaṃ anussarantoti yathāvuttavipassanāvasena anussaranto. Sabhāvadhammānaṃ eva anussaraṇassa vuttattā ‘‘suññatāpabba’’nti vuttaṃ.

Yasmā te eva rūpādayo neva attā, na attaniyā asārā anissarā, tasmā tato suññā, tesaṃ bhāvo suññatā, tassā lakkhaṇaṃ ruppanādikaṃ dassetuṃ.

Kiñcāti hetuatthajotake kāraṇe paccattavacananti āha ‘‘kiñcāti kāraṇapucchā, kena kāraṇena rūpaṃ vadethā’’ti. Etanti etaṃ bhūtupādāyabhedaṃ dhammajātaṃ. Kena kāraṇena rūpaṃ nāmāti kiṃ kāraṇaṃ nissāya rūpanti vuccatīti attho. Kāraṇuddesoti kāraṇassa uddisanaṃ. Ruppatīti ettha rūpaṃ nāma sītādivirodhipaccayasannipātena visadisuppatti. Tenāha ‘‘sītenapī’’tiādi. Pabbatapādeti cakkavāḷapabbatapāde, so pana tattha accuggato pākāro viya ṭhito. Tathā hi tattha sattā olambantā tiṭṭhanti. Hatthapāsāgatāti hatthapāsaṃ āgatā upāgatā. Tatthāti tasmiṃ hatthapāsāgate satte. Chijjitvāti mucchāpattiyā muccitvā, aṅgapaccaṅgaucchedavasena vā paricchijjitvā. Accantakhāre udaketi ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsaudakaṃ viya khāraṃ bhavituṃ arahati, tathā sati pathavīpi vilīyeyyāti. Mahiṃsakaraṭṭhaṃ nāma himavantapadese ekaṃ raṭṭhaṃ.

Avīcimahānirayeti saussadaṃ avīcinirayaṃ vuttaṃ. Gaṅgāpiṭṭheti gaṅgātīre.

Sarantā gacchantīti sarīsapapadassa atthaṃ vadati. Etanti ruppanaṃ. Yathā kaṭhinatā pathaviyā paccattalakkhaṇaṃ, evaṃ ruppanaṃ rūpakkhandhassa paccattalakkhaṇaṃ, sabhāvabhūtalakkhaṇanti attho.

Purimasadisanti purime rūpakkhandhe vuttena sadisaṃ. Taṃ ‘‘kinti kāraṇapucchā’’tiādinā vuttanayeneva veditabbaṃ. Sukhaṃ iṭṭhārammaṇaṃ. Sukhādīnaṃ vedanānaṃ. Paccayatoti ārammaṇapaccayato. Ayamatthoti ‘‘sukhārammaṇaṃ sukhanti vuccatī’’ti ayamattho. Uttarapadalopena hesa niddeso. Vedayatīti anubhavati. Vedayitalakkhaṇāti anubhavanalakkhaṇā.

Nīlapuppheti nīlavaṇṇapupphe. Vatthe vāti nīlavatthe. Vā-saddena vaṇṇadhātuādiṃ saṅgaṇhāti. Appanaṃ vā jhānaṃ vāpento. Uppajjanasaññāpīti yaṃ kiñci nīlaṃ rūpāyatanaṃ ārabbha uppajjanasaññāpi, yā pakiṇṇakasaññāti vuccati.


我来将这段巴利文直译成简体中文：
79. "依观"即如今忆念色受等后"我过去有如是受"观察过去色受等与现在无差别,以彼观故。显示所说"非依神通"否定的原因而说"因依神通"等。"蕴相系"即种姓、肤色、气概等。"如是忆念"即依所说观方式忆念。因说唯自性法忆念故说"空品"。
因为彼等色等非我非我所,无实无主,所以由彼空,彼等之性为空,显示彼相为变坏等。
"何故"为表示因义之因的主格语,所以说"何故为因问,以何因说色?"。"此"即此界所造差别法类。"以何因名色"义为依何因说为色。"因说"即说因。"变坏"此中色名由寒等相违缘会遇生不同。所以说"由寒"等。"山脚"即轮围山脚,彼如高墙立于彼处。如是众生悬住于彼。"来于手边"即来到达手边。"彼处"即于彼来手边者。"断"即由昏迷而解脱,或由支分断绝而限定。"极咸水"因无炎热之苦而说极咸性应是指极冷性。因为彼劫成水、现好大云雨、持地水、非如劫坏水可成咸,如是则地亦应融化。"摩醯沙迦国"为雪山地区一国。
"无间大地狱"说具恼苦无间地狱。"恒河上"即恒河岸。
"行走"说爬行词义。"此"即变坏。如坚性为地的自相,如是变坏为色蕴自相,义为自性实相。
"如前"即如前色蕴说相同。彼应依"何故为因问"等所说方式了知。"乐"即悦意所缘。"乐等诸受"。"由缘"即由所缘缘。"此义"即"乐所缘说为乐"此义。此为省略后分的说明。"领受"即感受。"以领受为相"即以感受为相。
"青花"即青色花。"或衣"即青衣。"或"字摄取色界等。"令入或定"。"生想亦"即缘任何青色处生起想亦,称为杂想。


Rūpattāyāti rūpabhāvāya. Yāgumevāti yāgubhāvinameva vatthuṃ. Yāguttāya yāgubhāvāya. Pacati nāma puggalo. Evanti yathā yāguādivatthuṃ puriso yāguādiatthāya pacati nipphādeti, ayaṃ evaṃ ruppanādisabhāve dhammasamūhe yathāsakaṃ paccayehi abhisaṅkhariyamāne cetanāpadhāno dhammasamūho pavattanatthaṃ visesapaccayo hutvā te abhisaṅkharoti niropeti nibbatteti. Tenāha ‘‘paccayehī’’tiādi. Rūpamevāti rūpasabhāvameva, na aññaṃ sabhāvaṃ. Abhisaṅkharotīti itarehi paccayadhammehi adhikaṃ suṭṭhu paccayataṃ karoti. ‘‘Upagacchati yāpeti āyūhatī’’ti tasseva vevacanāni. Abhisaṅkharaṇameva hi āyūhanādīni. Nibbattetīti tesaṃ dhammānaṃ ruppanādibhāvena nibbattiyā paccayo hotīti attho. Cetayitalakkhaṇassa saṅkhārassāti idaṃ saṅkhārakkhandhadhammānaṃ cetanāpadhānattā vuttaṃ. Tathā hi bhagavā suttantabhājanīye saṅkhārakkhandhaṃ vibhajantena cetanāva vibhattā.

Vātiṅgaṇaṃ brahatiphalaṃ. Caturassavallīti tivutālatā. Akhārikanti khārarasarahitaṃ, taṃ pana paṇṇaphalādi. Yattha loṇaraso adhiko, taṃ loṇikanti āha ‘‘loṇayāgū’’tiādi. Ambilādibhedaṃ rasaṃ.

Ākārasaṇṭhānagahaṇavasenāti nīlapītādiākāragahaṇavasena ceva vaṭṭacaturassādisaṇṭhānagahaṇavasena ca. Vināpi ākārasaṇṭhānāti ākārasaṇṭhānehi vinā, te ṭhapetvāpi. Paccattabhedagahaṇavasenāti tassa tassa ārammaṇassa pabhedagahaṇavasena. Asammohatoti yāthāvato. Viseso visesatthadīpanato, aviseso ayaṃ dhammo avisesadīpanato. Tenāha ‘‘viseso veditabbo’’ti. Jānanañhi avisiṭṭhaṃ, taṃ samāsapadato upasaggā visesenti. Tathā hi sañjānanapadaṃ paccabhiññāṇanimittaṃ ākāragahaṇamattaṃ bodheti, vijānanapadaṃ tato visiṭṭhavisayagahaṇaṃ . Pajānanapadaṃ pana tatopi visiṭṭhataraṃ pakārato avabodhaṃ bodheti. Tenāha ‘‘tassāpī’’tiādi. Ārammaṇasañjānanamattamevāti nīlādibhedassa ārammaṇassa sallakkhaṇamattameva. Avadhāraṇena lakkhaṇapaṭivedhattaṃ nivatteti. Tenāha ‘‘anicca’’ntiādi. Ñāṇasampayuttacittehi vipassantassa vipassanāya paguṇabhāve sati ñāṇavippayuttena cittenapi vipassanā hotiyevāti āha ‘‘aniccādivasena lakkhaṇapaṭivedhañca pāpetī’’ti. Paṭivedhanti ca upaladdhimeva vadati, na paṭivijjhanaṃ. Tenāha ‘‘ussakkitvā panā’’tiādi. Ussakkitvāti ussakkāpetvā maggapātubhāvampi pāpeti asammohasabhāvattā. Yathā lakkhaṇapaṭivedhakāle sañjānanalakkhaṇavasena saññāṇaanurūpavaseneva pavattaṃ, evaṃ viññāṇavijānanavasena vāyaṃ anurūpavaseneva pavattatīti daṭṭhabbaṃ.

Idāni tamatthaṃ heraññikādiupamāya vibhāvetuṃ ‘‘yathā hī’’tiādimāha. Hiraññaṃ vuccati kahāpaṇaṃ, hiraññajānane niyutto heraññiko. Lokavohāre ajātā asañjātā buddhi etassāti ajātabuddhi, bāladārako. Vohārakusalo gāmavāsī puriso gāmikapuriso. Upabhogaparibhogārahattā upabhogaparibhogaṃ. Tambakaṃsamayattā kūṭo. Mahāsārattā cheko. Aḍḍhasārattā karaṭo. Nihīnasārattā saṇho. Ettha ca yathā heraññiko kahāpaṇaṃ cittādibhāvato uddhaṃ kūṭādibhāvaṃ rūpadassanādivasena uppattiṭṭhānatopi jānanto anekākārato jānāti, evaṃ paññā ārammaṇaṃ nānappakārato jānāti paṭivijjhati, tāya saddhiṃ pavattamānaviññāṇampi yathāvisayaṃ ārammaṇaṃ jānāti.


我来将这段巴利文直译成简体中文：
"为色性"即为色之性。"唯粥"即唯成粥之事物。为粥性为粥之性。"煮"即人。"如是"即如人为粥等事物煮作粥等,如是于变坏等自性法聚被各自诸缘所造作时,以思为主的法聚成为转起的殊胜缘而造作、安置、生起彼等。所以说"以诸缘"等。"唯色"即唯色自性,非他自性。"造作"即以其他缘法更善作缘性。"趣近、维持、励行"为彼同义语。因为造作即是励行等。"生起"即为彼等诸法以变坏等性生起之缘的意思。"以思为相之行"此说因行蕴诸法以思为主。如是世尊分别经分别中分别行蕴唯以思。
"茄子"为大果。"四棱蔓"即牵牛花藤。"无咸"即无咸味,彼即叶果等。于何处咸味增多,彼为咸,所以说"咸粥"等。"酸"等差别味。
"依取相状"即依取青黄等相及依取圆方等状。"离相状"即离相状,离开彼等。"依取自差别"即依取彼彼所缘差别。"由不痴"即如实。"差别"因显示差别义,"无差别"因此法显示无差别。所以说"应知差别"。因为知无差别,前缀使之差别。如是想知词表示重认相取相而已,识知词表示较彼殊胜境取。而遍知词表示较彼更殊胜由种种了知。所以说"于彼亦"等。"唯了知所缘"即唯标记青等差别所缘。以限定遮止相通达性。所以说"无常"等。具智相应心观者,观成熟时,以智不相应心亦有观,所以说"令达无常等相通达"。说"通达"唯是获得,非通达。所以说"但上进"等。"上进"即令上进而令至道显现,因不痴自性。应见如于相通达时依想相而随想相转起,如是此依识知亦随顺转起。
现今为以钱币师等譬喻显示其义而说"如"等。金币说为迦利沙盘,专于了知金币为钱币师。于世间言说未生未生智者为未生智,即幼童。善于言说村民为村人。因适合受用而为受用。因铜铜所成为伪造。因大价值为优。因半价值为劣。因低价值为劣小。此中如钱币师了知迦利沙盘,从心等性上至伪造等性,依见色等方式、依生起处而以多种方式了知,如是慧以多种方式了知、通达所缘,与彼俱转识亦依境了知所缘。


Evaṃ svāyaṃ nesaṃ jānane viseso aññesaṃ avisayo, buddhānaṃ eva visayoti idaṃ visesaṃ milindapañhena vibhāvetuṃ ‘‘tenāhā’’tiādimāha, taṃ suviññeyyameva.

Attasuññānaṃ sabhāvadhammānaṃ dhammamattatāya kathitattā ‘‘anattalakkhaṇaṃ kathetvā’’ti vuttaṃ. Heṭṭhimamaggā ca yadi adhigatā, arahattassa anadhigatattā ‘‘ekadesamattenā’’ti vuttaṃ, taṃ aniccalakkhaṇaṃ dassetuṃ idaṃ pabbamāraddhaṃ, itarāni dve lakkhaṇāni tassa parihārabhāvenāti adhippāyo.

Yasmā panettha ‘‘taṃ kiṃ maññatha, bhikkhave’’tiādidesanāya tīsu lakkhaṇesu idameva padhānabhāvena dassitaṃ, idaṃ appadhānabhāvenāti na sakkā vattuṃ, tasmā ‘‘tīṇi lakkhaṇāni samodhānetvā dassetumpī’’ti vuttaṃ. Apacinātīti apacayagāmidhamme nivatteti ekaṃsato apacayagāmipaṭipadāya paripūraṇato. Tenāha ‘‘no ācinātī’’tiādi. Vaṭṭaṃ vināsetīti vidhamati adassanaṃ gameti. Neva cinātīti na vaḍḍheti. Tadevāti taṃ vaṭṭaṃ eva. Vissajjetīti chaḍḍeti. Vikiratīti viddhaṃseti. Vidhūpetīti vaṭṭattayasaṅkhātaṃ aggikkhandhaṃ vigatadhūmaṃ vigatasantāpaṃ karotīti atthoti āha ‘‘nibbāpetī’’ti.

Evaṃ passantiādi anāgāmiphale ṭhitassa ariyasāvakassa aggamaggaphalādhigamāya desanāti adhippāyenāha ‘‘vaṭṭaṃ vināsetvā ṭhitaṃ mahākhīṇāsavaṃ dassessāmī’’ti. Khīṇāsavassa anāgatabhāvadassanaṃyeva, sabbā cāyaṃ heṭṭhimā desanā suddhavipassanākathā, sahapaṭhamamaggā vā sahavijjūpamadhammā vā vipassanākathāti dassento ‘‘ettakena ṭhānenā’’tiādimāha.

Namassantiyeva mahatā gāravabahumānena. Tenāha ‘‘namo te purisājaññā’’tiādi. Tattha nidassanaṃ dassento ‘‘āyasmantaṃ nītattheraṃ viyā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘thero’’tiādimāha. Tattha khuraggeyevāti kesoropanatthaṃ khuradhārāya agge sīse ṭhapite tacapañcakakammaṭṭhānamukhena bhāvanaṃ anuyuñjanto arahattaṃ patvā. Brahmavimānāti brahmānaṃ nivāsabhūtā vimānā.

Khajjanīyasuttavaṇṇanā niṭṭhitā.

8. Piṇḍolyasuttavaṇṇanā

80. Apakarīyati etenāti apakaraṇaṃ, padaṃ. Apakaraṇaṃ pakaraṇaṃ kāraṇanti atthato ekaṃ. Tenāha ‘‘kismiñcideva kāraṇe’’ti. Nīharitvāti attano samīpacārabhāvato apanetvā. Tathākaraṇañca evamete ettakampi appaṭirūpaṃ akatvā āyatiṃ sammā paṭipajjissantīti. Laddhabalāti laddhañāṇabalā.

Ekadvīhikāyāti ekekassa ceva dvinnaṃ dvinnañca īhikā gati upasaṅkamanā ekadvīhikā. Tenāha ‘‘ekeko ceva dve dve ca hutvā’’ti. Puthujjanānaṃ samuditānaṃ nāma kiriyā tādisīpi siyāti vuttaṃ ‘‘keḷimpi kareyyu’’nti. Parikappanavasena sammāsambuddhaṃ uddissa pesalā bhikkhūpi evaṃ karontīti.

Yugandharapabbatādīnaṃ antare sīdantaraṃ samuddaṃ nāma. Tattha kira vāto na vāyati, patitaṃ yaṃ kiñcipi sīdantaranadiyaṃ vilīyantā sīdanteva, tasmā taṃ parivāretvā ṭhitā yugandharādayopi sīdapabbatā nāma. Taṃ sandhāya vuttaṃ ‘‘sīdantare sannisinnaṃ mahāsamuddaṃ viyā’’ti. Āhārahetūti āmisahetu sappitelādinimittaṃ, tesaṃ paṇāmanā.

Pacchimanti nihīnaṃ. Tenāha ‘‘lāmaka’’nti, lāmakanto idhādhippeto –

‘‘Migānaṃ koṭṭhuko anto, pakkhīnaṃ pana vāyaso;

Eraṇḍo anto rukkhānaṃ, tayo antā samāgatā’’ti. –

Ādīsu (jā. 1.

我来将这段巴利文直译成简体中文：
如是此等了知之差别是他人所不能及,唯佛所行境,为显示此差别以弥林达问而说"所以说"等,彼易了知。
因说无我自性诸法唯法性故说"说无我相"。若已得下位道,因未得阿罗汉故说"仅一分",此品为显示无常相而开始,其他二相为彼摄受义为意趣。
又因此中以"诸比丘,汝等云何思惟"等说法于三相中,不可说此为主要,此为非主要,所以说"为显示三相汇合"。"损减"即转离增长法,因一向圆满损减道。所以说"不增长"等。"毁灭轮回"即破坏令不见。"不积集"即不增长。"即彼"即彼轮回。"舍离"即弃舍。"散坏"即破碎。"熄灭"即令三轮回称为火聚无烟无热,故义说"令寂灭"。
"如是见"等为住于不还果圣弟子得最上道果之说法,以此意趣说"我将显示灭尽轮回立于大漏尽者"。即显示漏尽者未来性,此一切下位说法为纯观说,或与初道俱、或与电喻法俱观说,而显示说"以如是处"等。
以大恭敬尊重而礼拜。所以说"礼敬汝人中最胜"等。此中显示实例说"如具寿尼多长老",为显示其义说"长老"等。此中"剃刀尖即"即为剃发而置剃刀尖于头上时,依皮等五禅修门修习而得阿罗汉。"梵宫"即梵天居住宫殿。
所食经注释终。
乞食经注释
80. 由此除去为"除去",即句。除去、作成、原因义一。所以说"于某一因"。"引出"即从自己近行处除去。如是作为这些未做不适合如此等,未来将正确行持。"得力"即得智力。
"一二行"即一一及二二之行、趣、近行为一二行。所以说"为一一及二二"。凡夫集会名为如是所作亦应有,故说"亦作游戏"。依推度对正等觉善良比丘亦如是作。
在轮围山等间称为陷没海。据说彼处风不吹,任何落入陷没河者皆融化陷没,所以环绕而立的轮围等亦名陷没山。关于彼说"如陷于陷没大海"。"为食"即为物因酥油等缘,彼等之倾向。
"最后"即下劣。所以说"劣",此中意为劣末-
"野兽中狐为末,鸟中则乌鸦,
蓖麻树中为末,三末皆会合"。-
等(本生故事1.

3.135) viya. Ulatīti abhicarati. Abhisapanti etenāti abhisāpo. Abhisāpavatthu piṇḍolyaṃ. Attho phalaṃ vaso etassāti atthavasaṃ, kāraṇaṃ, tampi tesu atthi, tattha niyuttāti atthavasikā.

Anto hadayassa abbhantare anupaviṭṭhā sokavatthūhi.

Abhijjhāyitāti abhijjhāyanasīlo. Abhiṇhappavattiyā ceva bahulabhāvena ca bahularāgo. Pūtibhāvenāti kuthitabhāvena. Byāpādo hi uppajjamāno cittaṃ apagandhaṃ karoti, na sucimanuññabhāvaṃ. Bhattanikkhittakāko viyāti idaṃ bhattaṭṭhānassa asaraṇena kākassa naṭṭhasatitā paññāyatīti katvā vuttaṃ, na bhattanikkhittatāya. Asaṇṭhitoti asaṇṭhitacitto. Kaṭṭhatthanti kaṭṭhena kattabbakiccaṃ.

Pāpavitakkehi kato, tasmā te anavasesato pahātabbāti dassanatthaṃ. Dvinnaṃ vuttattā eko pubbabhāgo, itaro missakoti vattuṃ yuttanti adhippāyena ‘‘ettha cā’’tiādi vuttaṃ. Evaṃ taṃ bhāventassa nirujjhanti evāti ekekamissakatāvasena gahetabbanti porāṇā. Upari tiparivaṭṭadesanāya animittasamādhiyeva dīpito. Tenāha ‘‘yāvañcida’’nti. Niddosoti vītarāgādinā niddoso.

Piṇḍolyasuttavaṇṇanā niṭṭhitā.

9. Pālileyyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
3.135)一样。"破坏"即诅咒。由此咒骂为"咒骂"。咒骂事即乞食。有义利果权力为"义利",即因,彼等亦有彼,于彼专注为义利者。
以忧事进入心内部。
"贪染"即贪染习性。因常生起及众多故多贪。"腐败性"即沸腾性。因嗔恚生起使心不香,不净妙。"如丢弃饭之乌鸦"此说因不记住饭处而乌鸦失念显现,非因丢弃饭。"不安住"即心不安住。"木事"即以木所作事。
由恶寻作,所以显示彼等应无余断故。因说二种,一为前分,一为杂,意为应如是说而说"此中"等。如是修习者则灭,应依一一杂取,如是古人说。上三转说法唯显示无相定。所以说"乃至此"。"无过"即以离贪等无过。
乞食经注释终。
波利耶经注释

81.Pariyādiṇṇarūpacittāti rāgādīhi pariyādiyitvā khepetvā gahitacittā.

Bhagavato cāro vidito paricayavasena. Satthā paribhogaṃ karoti anuggaṇhanto ‘‘evaṃ hissa duggatimokkho bhavissatī’’ti. Aññatrāti vinā.

Nāgenāti buddhanāgena aṅkusarahitena. Tato eva ujubhūtena cittena. Īsādantassa naṅgalasadisadantassa hatthino evaṃ cittaṃ sameti. Tattha kāraṇamāha ‘‘yadeko ramatī vane’’ti. Etena kāyavivekena ratisāmaññaṃ vadati.

Attano dhammatāyāti pakatiyā sayameva.

Āsavānaṃ khayoti idha arahattaṃ adhippetaṃ, taṃ pana aggamaggānantaramevāti āha ‘‘maggānantaraṃ arahattaphala’’nti. Vicayo desanāpaññā adhippetā, sā ca anekadhā pavattā evāti vuttaṃ ‘‘vicayaso’’ti, anekakkhattuṃ pavattamānāpi vicayo evāti katvā ‘‘vicayenā’’ti attho vutto. Sāsanadhammoti sīlakkhandhādiparidīpano pariyattidhammo. Parivitakko udapādi ‘‘cattāro satipaṭṭhānā’’tiādinā, evaṃ koṭṭhāsato paricchijja desite mayā dhamme katamassa jānanassa antarā āsavānaṃ khayo hotīti ekaccassa kaṅkhā hotiyevāti adhippāyo. Diṭṭhi eva samanupassanā diṭṭhisamanupassanā. Diṭṭhisaṅkhāroti diṭṭhipaccayo saṅkhāro. Tato eva taṇhāpaccayo hotīti vuttaṃ ‘‘tatojo so saṅkhāro’’ti. Tato taṇhāto so saṅkhāro jātoti catūsu esa diṭṭhisaṅkhāro diṭṭhūpanissayo saṅkhāro jāyati. Avijjāsamphassoti avijjāsampayuttasamphasso. Evamettha bhagavā saḷāyatananāmarūpaviññāṇāni saṅkhārapakkhikāneva katvā dasseti.

Ettake ṭhāneti ‘‘idha bhikkhave assutavā puthujjano’’tiādiṃ katvā yāva ‘‘na me bhavissatī’’ti ettake ṭhāne. Gahitagahitadiṭṭhinti sakkāyadiṭṭhiyā ‘‘so attā, so loko’’tiādinā pavattaṃ sassatadiṭṭhiṃ, no cassaṃ, no ca me siyā’’tiādinā pavattaṃ ucchedadiṭṭhinti tathā tathā gahitadiṭṭhiṃ. ‘‘Iti kho, bhikkhave, sopi saṅkhāro anicco’’tiādidesanāya vissajjāpento āgato. Tattha tatthevāssa uppannadiṭṭhivivecanato imissā desanāya puggalajjhāsayena pavattitatā veditabbā, tevīsatiyā ṭhānesu arahattapāpanena desanāvilāso. Tatojo so saṅkhāroti tato vicikicchāya paccayabhūtataṇhāto jāto vicikicchāya sampayutto saṅkhāro. Yadi sahajātādipaccayavasena tato taṇhāto jātoti tatojo saṅkhāroti vucceyya, idamayuttanti dassento ‘‘taṇhāsampayutta…pe… jāyatī’’ti codeti. Itaro upanissayakoṭi idhādhippetāti dassento ‘‘appahīnattā’’ti vatvā ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Na hi taṇhāya vicikicchā sambhavati. Yadi asati sahajātakoṭiyā upanissayakoṭiyā taṇhāpaccayā vicikicchāya sambhavo eva. Diṭṭhiyāpīti dvāsaṭṭhidiṭṭhiyāpi. Tenāha ‘‘catūsu hī’’tiādi. Vīsati sakkāyadiṭṭhiyo sassatadiṭṭhiṃ ucchedadiṭṭhiṃ vicikicchañca pakkhipitvā paccekaṃ aniccatāmukhena vipassanaṃ dassetvā arahattaṃ pāpetvā desanā niṭṭhāpitāti āha ‘‘tevīsatiyā ṭhānesū’’tiādi.

Pālileyyasuttavaṇṇanā niṭṭhitā.

10. Puṇṇamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
81. "被征服色心"即被贪等征服、灭尽、执取心。
知世尊行处因熟习。师受用摄受"如是彼将解脱恶趣"。"除"即无。
"龙"即无钩佛龙。因此即以正直心。如是心适合有犁状牙象。其中说原因"独乐林中"。以此说身远离之乐共同。
"以自法性"即自性自然。
"漏尽"此中意为阿罗汉,彼即上道无间,所以说"道无间阿罗汉果"。"择"意为说法慧,彼多种转起故说"以择",虽多次转起亦为择,所以说义为"以择"。"教法"即显示戒蕴等之教法。生起寻思"四念处"等,如是分类宣说我法中,某种智中间有漏尽,有人必有疑惑为意趣。见即随观为见随观。"见行"即见缘行。因此即为爱缘故说"彼生彼行"。从彼爱生彼行,此四中此见行、见依行生。"无明触"即无明相应触。如是此中世尊显示六处、名色、识为行分。
"于如是处"即从"诸比丘,此中无闻凡夫"等至"我将不有"如是处。"所执见"即以有身见"彼我,彼世间"等转起常见,以"我非有,我非有"等转起断见,如是如是所执见。以"如是,诸比丘,彼行亦无常"等说法令舍而来。因于彼彼处分别其生见,应知此说法随人意乐转起,以二十三处令得阿罗汉为说法庄严。"彼生彼行"即从彼疑缘爱生与疑相应行。若依俱生等缘从彼爱生说为彼生行,显示此不应理而诘问"爱相应...生"。他显示此中意为依缘势力而说"因未断"后以"因为"等开显其义。因为爱不生疑。若无俱生势力而有依缘势力则爱缘生疑。"于见亦"即于六十二见亦。所以说"因为于四"等。显示二十有身见、常见、断见及疑,各以无常门修观令得阿罗汉而结束说法,所以说"于二十三处"等。
波利耶经注释终。
满月经注释

82. Dissati apadissatīti deso, kāraṇaṃ, tañca kho ñāpakaṃ daṭṭhabbaṃ. Yañhi so jānitukāmo ruppanādisabhāvaṃ, paṭhamaṃ pana sarūpaṃ pucchitvā puna tassa viseso pucchitabboti paṭhamaṃ ‘‘ime nu kho’’tiādinā pucchaṃ karoti, idhāpi ca so viseso eva tassa bhikkhuno antanti dasseti. Ajānanto viya pucchati tesaṃ hetunti adhippāyo.

Taṇhāchandamūlakā pabhavattā. Pañcupādānakkhandhāti ettha visesato taṇhupādānassa gahaṇaṃ itarassa taggahaṇeneva gahitaṃ tadavinābhāvatoti chandarāgo eva uddhaṭo. Idanti tappañhapaṭikkhipanaṃ. Yadipi khandhā upādānehi asahajātāpi honti upādānassa anārammaṇabhūtāpi, upādānaṃ pana tehi sahajātameva, tadārammaṇañca hotiyevāti dasseti. Na hi asahajātaṃ anārammaṇañca upādānaṃ atthīti. Idāni tamatthaṃ vivaritvā dassetuṃ ‘‘taṇhāsampayuttasmi’’ntiādi vuttaṃ, taṃ suviññeyyameva. Ārammaṇatoti ārammaṇakaraṇato. ‘‘Evaṃrūpo siya’’nti evaṃpavattassa chandarāgassa ‘‘evaṃvedano siya’’nti evaṃpavattiyā abhāvato tattha tattheva natasaṅkhārā bhijjanti, tasmā rūpavedanārammaṇānaṃ chandarāgādīnaṃ abhāvato attheva chandarāgavemattatā. Chandarāgassa pahānādivasena chandarāgapaṭisaṃyuttassa apucchitattā, ‘‘anusandhi na ghaṭiyatī’’ti vuttaṃ. Kiñcāpi na ghaṭiyatīti aññasseva pucchitattā, tathāpi sānusandhikāva pucchā, tato eva sānusandhikaṃ vissajjanaṃ. Tattha kāraṇamāha ‘‘tesaṃ tesa’’ntiādinā. Tena ajjhāsayānusandhivasena sānusandhikāneva pucchāvissajjanānīti dasseti.

Puṇṇamasuttavaṇṇanā niṭṭhitā.

Khajjanīyavaggavaṇṇanā niṭṭhitā.

9. Theravaggo

1. Ānandasuttavaṇṇanā

83.Paṭiccāti nissayaṃ katvā. ‘‘Esohamasmī’’ti diṭṭhiggāho, ‘‘seyyohamasmī’’ti mānaggāho ca taṇhāvaseneva hontīti taṇhāpi tathāpavattiyā paccayabhūtā tathāpavatti evāti vuttaṃ ‘‘asmīti evaṃ pavattaṃ taṇhāmānadiṭṭhipapañcattayaṃ hotī’’ti. Daharasaddo bāladārakepi pavattatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi eko amaṇḍanasīloti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’ti vuttaṃ. Tena mukhanimittapaccavekkhaṇassa sabbhāvaṃ dasseti. Tanti ādāsamaṇḍalaṃ olokayato. Parammukhaṃ hutvā paññāyeyyāti yadi puratthimadisābhimukhaṃ hutvā ṭhitaṃ, mukhanimittampi puratthimadisābhimukhameva hutvā paññāyeyyāti attho. Yadipi parassa sadisassa mukhaṃ bhaveyya, tathāpi kāci asadisatā bhaveyyāti vuttaṃ ‘‘vaṇṇādīhi asadisaṃ hutvā paññāyeyyā’’ti. Nibhāsarūpanti paṭibhāsarūpaṃ. Nibhāsarūpaṃ tāva kaṃsādimaye pabhassare maṇḍale paññāyatu, udake pana kathanti ‘‘kena kāraṇenā’’ti pucchati. Itaro ‘‘mahābhūtānaṃ visuddhatāyā’’ti vadanto tatthāpi yathāladdhapabhassarabhāvenevāti dasseti. Ettha ca maṇḍanajātiko puriso viya puthujjano, ādāsatalādayo viya pañcakkhandhā, mukhanimittaṃ viya ‘‘asmī’’ti gahaṇaṃ, mukhanimittaṃ upādāya dissamānarūpādi viya ‘‘asmī’’ti sati ‘‘ahamasmī’’ti ‘‘parosmī’’tiādayo gāhavisesā. Abhisametoti abhisamito, ayameva vā pāṭho.

Ānandasuttavaṇṇanā niṭṭhitā.

2. Tissasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
82. 见、示现为"处",即因,彼应见为能知。因彼欲知坏等自性,先问自性后应问其差别,故先以"此等是否"等作问,此中亦显示彼差别即彼比丘之义。意为似不知而问彼等因。
因爱欲为根本生起。"五取蕴"此中特别取爱取,其他以彼取即取,因不离彼故唯举欲贪。"此"即遮遣彼问。虽然诸蕴与诸取非俱生亦非所缘,但取与彼俱生,必为彼所缘而显示。因为无非俱生非所缘之取。今为开显其义而说"于爱相应"等,彼极易知。"由所缘"即作所缘。因"如是色"如是转起欲贪,无"如是受"如是转起,于彼彼处倾向行灭,所以由于色受所缘无欲贪等故有欲贪差别性。因不问欲贪断等相应,说"不连接文脉"。虽然不连接因问其他,然问有文脉,因此答亦有文脉。其中说原因以"彼等彼等"等。以此显示依意乐文脉而有文脉问答。
满月经注释终。
所食品注释终。
上座品
阿难经注释
83. "缘"即依止。"我是此"为见执,"我是胜"为慢执,唯依爱故,爱亦为如是转起缘,为如是转起,所以说"我是如是转起爱慢见三戏论"。少年声亦转于愚童,为别其义说"青年"。青年一不饰身习性,为别其义说"装饰性"。以此显示观察面相之有。"彼"即观察镜面者。"成对面"即若向东方而立,面相亦应向东方而显现为义。虽若是他人相似面,然应有某不相似,所以说"以色等不相似而显现"。"映现色"即反映色。映现色且于铜等光亮圆盘显现,于水中如何而问"以何因"。他说"以大种清净"显示于彼亦以所得光亮性。此中如装饰性人如凡夫,如镜面等如五蕴,如面相如"我是"执,如依面相所见色等如依"我是"念而"我是""他是"等诸执差别。"已现观"即已现观,或此即为读法。
阿难经注释终。
帝须经注释

84. Madhurakaṃ vuccati kāye vibhāranti āha – ‘‘madhurakajāto viyāti sañjātagarubhāvo viyā’’ti. Garubhāve sati lahutā anokāsāva, tathā mudutā kammaññatā cāti vuttaṃ ‘‘akammañño’’ti. ‘‘Kāye’’ti ānetvā vattabbaṃ. Na pakkhāyantīti pakāsā hutvā na khāyanti. Tenāha ‘‘na pākaṭā hontī’’ti. Upaṭṭhahantīti upatiṭṭhanti. Na dissatīti gahaṇaṃ na gacchati. Mahāvicikicchāti aṭṭhavatthukā soḷasavatthukā ca vimati. Na hi uppajjati paripakkakusalamūlattā.

Kāmānametaṃ adhivacananti padaṃ uddharitvā yena adhippāyena bhagavatā ninnaṃ pallalaṃ kāmānaṃ nidassanabhāvena ābhataṃ, taṃ adhippāyaṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ.

Tissasuttavaṇṇanā niṭṭhitā.

3. Yamakasuttavaṇṇanā

85. Diṭṭhi eva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119; a. ni. 9.11) yathā. Diṭṭhigataṃ nāma jātaṃ khandhavinimuttassa sattassa gahitattā.

Kupiteti diṭṭhisaṅkhātarogena kupite. Paggayhāti tesaṃ bhikkhūnaṃ santike viya therassa sāriputtassa sammukhā attano laddhiṃ paggayha ‘‘evaṃ khvāha’’nti evaṃ nicchayena vattuṃ asakkonto.

Anuyogavattaṃ nāma yena yutto, tassa attano gāhaṃ nijjhānakkhantiyāva yāthāvato pavedanaṃ. Therassa anuyoge bhummanti ‘‘taṃ kiṃ maññasi, āvuso yamakā’’tiādinā therena kathitapucchāya bhummaniddeso. Sace taṃ āvusoti idanti ‘‘sace taṃ, āvuso’’ti evamādikaṃ idaṃ vacanaṃ. Etanti yamakattheraṃ. Aññanti arahattaṃ. Vattabbākārena vadanto atthato arahattaṃ byākaronto nāma hotīti adhippāyena vadati.

Etassa paṭhamamaggassāti etassa idāniyeva tiparivaṭṭadesanāvasāne tayā adhigatassa paṭhamamaggassa . Catūhi yogehīti attato piyato udāsinato veritoti catūhipi uppajjanaanatthayogehi.

Upetīti taṇhupayadiṭṭhupayehi upādiyati taṇhādiṭṭhivatthuṃ pappoti. Upādiyatīti daḷhaggāhaṃ gaṇhāti. Adhitiṭṭhatīti abhinivissa tiṭṭhati. Kinti? ‘‘Attā me’’ti. Paccatthikā me eteti ete rūpavedanādayo pañcupādānakkhandhā mayhaṃ paccatthikā anatthāvahattāti vipassanāñāṇena ñatvā. Vipassanāya yojetvāti vipassanāya khandhe yojetvā.

Yamakasuttavaṇṇanā niṭṭhitā.

4. Anurādhasuttavaṇṇanā

86.Tasseva vihārassāti mahāvane yasmiṃ vihāre bhagavā viharati, tasseva vihārassa. Imeti aññatitthiyā. Yasmā ayaṃ thero ṭhapanīyaṃ pañhaṃ ṭhapanīyabhāvena na ṭhapesi, tasmā. Aññatitthiyā…pe… etadavocuṃ. Tenāha ‘‘ekadesena sāsanasamayaṃ jānantā’’ti.

Gahitameva hoti tato pageva siddhattā. Tenāha ‘‘tassa mūlattā’’ti. Evanti ‘‘dukkhañceva paññapemi, dukkhassa ca nirodha’’nti evaṃ. Vaṭṭavivaṭṭamevāti pañcannaṃ pana khandhānaṃ samanupassanāya vasena vaṭṭaṃ, ‘‘evaṃ passa’’ntiādinā vivaṭṭaṃ kathitameva.

Anurādhasuttavaṇṇanā niṭṭhitā.

5. Vakkalisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
84. "蜜味"说为身中散发故说-"如生蜜味即如生重性"。有重性时轻性无处,如是柔软性、适业性,故说"不适业"。应引入"于身"。"不显现"即不明显显现。所以说"不明显"。"现起"即立现。"不见"即不得执取。"大疑"即八事十六事之疑。因善根成熟故不生。
举"此是欲之名称"句,为显示世尊以何意趣举低洼池沼为欲之譬喻,说"因为如"等。
帝须经注释终。
耶马迦经注释
85. 见即见趣如"粪趣尿趣"。名为见趣因执取离蕴之有情。
"恼"即以见称病恼。"举"即不能如于彼等比丘前如于舍利弗前举自见而如是决定说"我如是"。
"问答行"即由彼相应者依自所执如实显示思所容。"于长老问处"即"友耶马迦,汝云何思?"等长老所问之处格。"若彼友"此即"若彼友"如是等此语。"彼"即耶马迦长老。"他"即阿罗汉。说应说之相实即说阿罗汉义为意趣而说。
"此初道"即此现今三转说法终你所得初道。"以四系"即以自、爱、舍、怨四生非义系。
"趣"即以爱趣见趣执取得爱见事。"执取"即坚执。"住立"即胜解而住。如何?"我我"。"此等为我怨"即以观智知此等五取蕴为我怨因能导非义。"修观"即以观修蕴。
耶马迦经注释终。
阿奴罗陀经注释
86. "彼寺"即大林中世尊所住寺即彼寺。"此等"即异教徒。因此长老不以应置问为应置,所以异教徒...说此。所以说"部分知教法"。
已执取因从先成就。所以说"因彼为根"。"如是"即"我施设苦及苦灭"如是。"唯轮回解脱"即依观察五蕴故轮回,依"如是见"等说解脱。
阿奴罗陀经注释终。
跋迦梨经注释

87.Nagaramajjhe mahāābādho uppajjīti nagaramajjhena āgacchanto kammasamuṭṭhāno mahanto ābādho uppajjati. Samantato adhosīti sabbabhāgena paripphandi. Iriyāpathaṃ yāpetunti sayananisajjādibhedaṃ iriyāpathaṃ pavattetuṃ. Nivattantīti osakkanti, parihāyantīti attho. Adhigacchantīti vaḍḍhanti. Satthu guṇasarīraṃ nāma navavidhalokuttaradhammādhigamamūlanti katvā vuttaṃ ‘‘navavidho hi…pe… kāyo nāmā’’ti, yathā sattānaṃ kāyo paṭisandhimūlako.

Kāḷasilāyaṃ katavihāro kāḷasilāvihāro. Maggavimokkhatthāyāti aggamaggavimokkhādhigamāya. Devatāti suddhāvāsadevatā. Alāmakaṃ nāma puthujjanakālakiriyāya abhāvato. Tenāha ‘‘thero kirā’’tiādi . Ekaṃ dve ñāṇānīti ekaṃ dve paccavekkhaṇañāṇāni sabhāvato avassaṃ uppajjanti, ayaṃ dhammatā. Maggaphalanibbānapaccavekkhaṇāni taṃtaṃmaggavuṭṭhāne uppajjanti eva. Ekaṃ dveti vacanaṃ uppannabhāvadassanatthaṃ vuttaṃ.

Dhūmāyanabhāvo dhūmākāratā, tathā timirāyanabhāvo.

Vakkalisuttavaṇṇanā niṭṭhitā.

6. Assajisuttavaṇṇanā

88.Passambhitvāti nirodhetvā. No ca svāhanti no ca su ahaṃ. Parihāyi kuppadhammattā. Etanti samādhimattasāraṃ, sīlamatte pana vattabbameva natthi. Kathaṃ hotīti kathaṃ abhinandanā hoti. Dukkhaṃ patvāti dukkhuppattihetu sukhaṃ pattheti ‘‘evaṃ me dukkhapariḷāho na bhavissatī’’ti. Yadaggenāti yena bhāgena. ‘‘Dukkhaṃ patthetiyevā’’ti vatvā tattha kāraṇamāha ‘‘sukhavipariṇāmena hī’’tiādi. Sukhaviparivatte sukhavipariṇāmadukkhaṃ, tasmā sukhaṃ abhinandanto atthato dukkhaṃ abhinandati nāma.

Assajisuttavaṇṇanā niṭṭhitā.

7. Khemakasuttavaṇṇanā

89.Attaniyanti diṭṭhigatikaparikappitassa attano santakaṃ. Tenāha ‘‘attano parikkhārajāta’’nti. Taṇhāmāno adhigato arahattassa anadhigatattā, no diṭṭhimāno adhigato, tathā kāmarāgabyāpādāpi. Anāgāmī kira khemakatthero, ‘‘sakadāgāmī’’ti keci vadanti. Sandhāvanikāyāti sañcaraṇena. Tenāha ‘‘punappunaṃ gamanāgamanenā’’ti. Catukkhattuṃ gamanāgamanenāti catukkhattuṃ gamanena ca āgamanena ca. Tenāha – ‘‘taṃ divasaṃ dviyojanaṃ addhānaṃ āhiṇḍī’’ti. Ñatvāti ajjhāsayaṃ ñatvā. Theroti khemakatthero.

Rūpameva asmīti vadatīti rūpakkhandhameva ‘‘asmī’’ti gāhassa vatthuṃ katvā vadati. Adhigato taṇhāmāno.

Aṇusahagatoti aṇubhāvaṃ gato. Tenāha ‘‘sukhumo’’ti. Tayo khārā viya tisso anupassanā cittasaṃkilesassa visodhanato. Sīlagandhādīhi guṇagandhehi.

Kathetunti uddesavasena kathetuṃ. Pakāsetunti niddesavasena tamatthaṃ pakāsetuṃ. Jānāpetunti kāraṇavasena jānāpetuṃ. Patiṭṭhāpetunti kathāpetuṃ. Vivaṭaṃ kātunti udāharaṇaṃ vaṇṇetvā pākaṭaṃ kātuṃ . Suvibhattaṃ kātunti anvayato byatirekato suṭṭhu, vibhattaṃ kātuṃ. Uttānakaṃ kātunti upanayanigamehi tamatthaṃ vibhūtaṃ kātuṃ. Aññena nīhārenāti vipassanāvimuttena cittābhinīhārena.

Khemakasuttavaṇṇanā niṭṭhitā.

8. Channasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
87. "城中生大病"即从城中来时生起业生大病。"周遍动摇"即一切分摇动。"维持威仪"即转起卧坐等差别威仪。"退"即退缩,义为退失。"增进"即增长。说"九种...名身"是因说师功德身为九出世法证得之根,如有情身以结生为根。
在黑石造寺为黑石寺。"为道解脱"即为证得上道解脱。"天"即净居天。"不卑劣"因无凡夫命终故。所以说"据说长老"等。"一二智"即一二观察智必定生起,此为法性。道果涅槃观察于各自道出起必定生起。说"一二"语为显示已生性。
烟状为烟相,如是暗状。
跋迦梨经注释终。
阿说示经注释
88. "止息"即灭。"非我实"即非我实。退失因可动法性。"此"即定量为实,于戒量则无可说。"如何有"即如何欢喜。"得苦"即因得苦故希求乐"如是我将无苦恼"。"以彼分"即以彼分。说"必求苦"后说其中原因"因乐变坏"等。乐变易为乐变坏苦,所以欢喜乐实即名为欢喜苦。
阿说示经注释终。
差摩迦经注释
89. "我所"即见趣遍计我之所有。所以说"我之资具"。得爱慢因未得阿罗汉,不得见慢,如是欲贪嗔恚亦然。据说差摩迦长老为不还,有人说为一来。"往来"即往返。所以说"再三往还"。"四次往还"即四次往及还。所以说"彼日游行二由旬道路"。"知"即知意乐。"长老"即差摩迦长老。
"唯色是我"说即以色蕴为"我是"执之事而说。得爱慢。
"随细"即成细性。所以说"细"。如三碱性如三随观因清净心染污。以戒香等功德香。
"说"即依略说。"显示"即依广说显示其义。"令知"即依因令知。"安立"即令说。"开显"即赞叹譬喻令明显。"善分别"即依随顺相违善分别。"令明了"即以会归结论令其义明了。"以他行相"即以观解脱心行相。
差摩迦经注释终。
阐那经注释

90.Makkhīti guṇamakkhanalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Etaṃ avocāti ‘‘ovadantu maṃ…pe… passeyya’’nti etaṃ avoca.

Theranti channattheraṃ. Attano duggahaṇena kañci upārambhampi kareyya. Tena vuttaṃ ‘‘evaṃ kira nesaṃ ahosī’’tiādi. Niddosamevassa katvāti ādito anurūpattameva katvā saddhammaṃ kathessāmāti.

Paritassanā upādānanti bhayaparitassanā diṭṭhupādānaṃ. Anattani sati anattakatāni kammāni kamattānaṃ phusissantīti bhayaparitassanā ceva diṭṭhupādānañca uppajjati. Paṭinivattatīti yathāraddhavipassanāto paṭinivattati, nāsakkhīti attho. Kasmā panetassa vipassanamanuyuñjantassa evaṃ ahosīti tattha kāraṇaṃ vadati ‘‘ayaṃ kirā’’tiādinā. Evanti ‘‘ko nu kho me attā’’ti evaṃ na hoti. Tāvatikā vissatthīti ‘‘mayhaṃ dhammaṃ desetū’’ti vuttavissāso atthīti attho. Idaṃ kaccānasatthaṃ addasāti yojanā. ‘‘Dvayanissito, kaccāna, loko’’tiādi diṭṭhiviniveṭhanā. ‘‘Ete te, kaccāna, ubho ante anupagammā’’tiādi buddhabaladīpanā.

Channasuttavaṇṇanā niṭṭhitā.

9-10. Rāhulasuttādivaṇṇanā

91-92.Etāni suttāni. Idhāgatānīti imasmiṃ vagge ānītāni saṅgītikārehīti.

Rāhulasuttādivaṇṇanā niṭṭhitā.

Theravaggavaṇṇanā niṭṭhitā.

10. Pupphavaggo

1. Nadīsuttavaṇṇanā

93.Pabbateyyāti pabbatato āgatā. Tato eva ohārinī. Tenassā caṇḍasotataṃ dasseti. Dūraṃ gacchatīti dūraṅgamā. Tenassā mahoghataṃ dasseti.

Soteti vaṭṭasote. Catūhi gāhehīti ‘‘rūpaṃ attato samanupassatī’’tiādinayappavattehi catūhi gāhehi. Palujjanattāti chinnattā. Sokādibyasanappattīti sokādianatthuppatti.

Nadīsuttavaṇṇanā niṭṭhitā.

2. Pupphasuttavaṇṇanā

94.Vivadatīti vivādaṃ karoti. Vadantoti ayathāsabhāvena vadanto. Vivadati dhammatāya viruddhaṃ katvā vadati. Lokadhammoti lujjanasabhāvadhammo. Ko pana soti āha ‘‘khandhapañcaka’’nti. Tenāha ‘‘taṃ hī’’tiādi. Kathaṃ karomīti kena pakārenāhaṃ bālaṃ ajānantaṃ karomi. Tenāha ‘‘mayhaṃ hī’’tiādi. Tathā cāha ‘‘akkhāto vo mayā maggo’’tiādi (dha. pa. 275). ‘‘Tayo lokā kathitā’’ti vatvā taṃ vivarituṃ ‘‘nāhaṃ, bhikkhave’’tiādimāha.

Pupphasuttavaṇṇanā niṭṭhitā.

3. Pheṇapiṇḍūpamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
90. "覆蔽"即具足覆盖功德相之覆蔽。"对抗"即具足执取相争相之对抗。"说此"即说"请教诫我...见"此。
"长老"即阐那长老。因自己误执而对某人作诽谤。所以说"据说彼等如是"等。"使其无过"即从初令适宜而将说正法。
"怖畏执取"即怖畏与见执。无我时无我所作业将触谁,生怖畏及见执。"退转"即从已修观退转,义为不能。为何他修观时如是有?说其中原因以"据说此"等。"如是"即不如是"谁是我我"。"如是信任"即有"为我说法"所说信任义。"见此迦旃延教"为结构。"迦旃延,世间依二"等为见解脱。"迦旃延,不趣此二边"等为显佛力。
阐那经注释终。
9-10. 罗睺罗经等注释
91-92. 此等经。"此来"即结集者将此带入此品。
罗睺罗经等注释终。
上座品注释终。
花品
河经注释
93. "山来"即从山来。因此即下流。以此显示其急流性。"远行"即远去。以此显示其大洪性。
"流"即轮回流。"以四执"即以"见色为我"等方式转起四执。"破坏"即断。"得忧等灾"即生起忧等非义。
河经注释终。
花经注释
94. "诤论"即作诤论。"说"即非如实说。诤论即说违法性。"世间法"即坏灭自性法。"何者是"说"五蕴"。所以说"彼"等。"如何作"即以何方式我令愚者不知。所以说"因为我"等。如是说"我已为汝等说道"等。说"说三世间"后为开显说"诸比丘,我不"等。
花经注释终。
聚沫譬喻经注释;

95. Kenaci kāraṇena yujjhitvā gahetuṃ na sakkāti ayujjhā nāma. Nivattanaṭṭhāneti udakappavāhassa nivattitaṭṭhāne.

Anusotāgamaneti anusotaṃ āgamanahetu, ‘‘anusotāgamanenā’’ti vā pāṭho. Anupubbena pavaḍḍhitvāti tattha tattha uṭṭhitānaṃ khuddakamahantānaṃ pheṇapiṇḍānaṃ saṃsaggena pakārato vuddhiṃ patvā. Āvaheyyāti ānetvā vaheyya. Kāraṇena upaparikkheyyāti ñāṇena vīmaṃseyya. ‘‘Sāro nāma kiṃ bhaveyyā’’ti vatvā sabbaso tadabhāvaṃ dassento ‘‘vilīyitvā viddhaṃseyyevā’’ti āha. Tena rūpampi nissāratāya bhijjatevāti dasseti. Yathā hi aniccatāya asāratāsiddhi, evaṃ asāratāyapi aniccatāsiddhīti aniccatāya eva niccasāraṃ thirabhāvasāraṃ dhuvasāraṃ sāmīnivāsīkārakabhūtassa attano vase pavattanampettha natthīti āha ‘‘rūpampi…pe… nissāramevā’’ti. Soti pheṇapiṇḍo. Gahitopi upāyena tamatthaṃ na sādheti anarahattā. Anekasandhighaṭito tathā tathā ghaṭito hutvā.

Byāmamattampi etarahi manussānaṃ vasena. Avassameva bhijjati taraṅgabbhāhataṃ hutvā.

Tasmiṃ tasmiṃ udakabindumhi patite. Udakatalanti udakapiṭṭhiṃ. Aññato patantaṃ udakabinduṃ. Udakajallanti santānakaṃ hutvā ṭhitaṃ udakamalaṃ. Tañhi saṃkaḍḍhitvā tato udakaṃ puṭaṃ karoti, tasmiṃ puṭe pubbuḷasamaññā. Vatthunti cakkhādivatthuṃ. Ārammaṇanti rūpādiārammaṇaṃ. Kilesajallanti purimasiddhaṃ, paṭilabbhamānaṃ vā kilesamalaṃ. Phassasaṅghaṭṭananti phassasamodhānaṃ. Pubbuḷasadisā muhuttaramaṇīyatāya. Yasmā ghammakāle sūriyātapasantāpābhinibbattarasmijālanipāte tādise bhūmipadese ito cito samuggatavātavegasamuddhaṭaviruḷhasaṅkhātesu paribbhamantesu aṇuparamāṇutajjārippakāresu bhūtasaṅghātesu marīcisamaññā, tasmā sabbaso sāravirahitāti vuttaṃ ‘‘saññāpi asārakaṭṭhena marīcisadisā’’ti. Yasmā ca passantānaṃ yebhuyyena udakākārena khāyati, tasmā ‘‘gahetvā pivituṃ vā’’tiādi vuttaṃ. Nīlādianubhavanatthāyāti nīlādiārammaṇassa anubhavanatthāya. Phandatīti phandanākārappattā viya hoti appahīnataṇhassa puggalassa. Vippalambheti appahīnavipallāsaṃ puggalaṃ. Tenāha ‘‘idaṃ nīlaka’’ntiādi. Saññāvipallāsato hi cittavipallāso, tato diṭṭhivipallāsoti. Vippalambhanenāti vippakāravaseneva ārammaṇassa lambhanena. Vippakāravasena hi etaṃ lambhanaṃ, yadidaṃ anudakameva udakaṃ katvā dassanaṃ anagarameva nagaraṃ katvā gandhabbanāṭakādidassanaṃ.

Kukkukaṃ vuccati kadalikkhandhassa sabbapattavaṭṭīnaṃ abbhantare daṇḍakanti āha ‘‘akukkukajātanti anto asañjātaghanadaṇḍaka’’nti. Na tathā hotīti yadatthāya upanītaṃ, tadatthāya na hoti. Nānālakkhaṇoti nānāsabhāvo. Saṅkhārakkhandhovāti eko saṅkhārakkhandhotveva vuccati.


我来将这段巴利文直译成简体中文：
95. "不可战"即因某因缘不能战取。"回转处"即水流回转处。
"随流而来"即因随流而来,或读作"以随流而来"。"次第增长"即由于彼彼生起小大聚沫和合而得增长。"运来"即运载而来。"以因观察"即以智思量。说"有何坚实"后为显示一切皆无此而说"必定融散"。以此显示色亦因无实性而坏。如因无常而成无实性,如是因无实性而成无常性,因无常性即无常坚实、坚固坚实、恒常坚实、主宰住者作者之我于此无自在,所以说"色亦...无坚实"。"彼"即聚沫。即使被执取亦因不适合而不成就其义。由多节合成而如是如是合成。
"一庹量"即依现今人量。必定破坏因为被波浪打击。
于彼彼水滴落下。"水面"即水顶。"从他处落下水滴"。"水垢"即相续住立水垢。彼实收集后成水泡,于彼泡有泡名。"依处"即眼等依处。"所缘"即色等所缘。"烦恼垢"即先成就或正获得烦恼垢。"触撞击"即触和合。如泡因暂时可爱。因为热时由太阳光热所生光网落于如是地处,从此彼升起风势所举生长名为周转极微等种类聚集中有阳焰名,所以说"想亦因无实性如阳焰"。又因见者多现为水相,所以说"取饮"等。"为领受青等"即为领受青等所缘。"动"即成动相如未断渴爱之人。"迷惑"即未断颠倒之人。所以说"此青"等。因想颠倒故心颠倒,由此见颠倒。"以迷惑"即以变异方式取所缘。因以变异方式取此,即是以非水为水而见,以非城为城而见,见干闼婆舞等。
"心"说为芭蕉干一切叶鞘内杆,所以说"无心生即内无生坚杆"。"非如是"即非如所引导之义。"异相"即异自性。"行蕴"即只说一行蕴。


Assāti purisassa. Apagatapaṭalapiḷakanti apagatapaṭaladosañceva apagatapiḷakadosañca. Asārabhāvadassanasamatthanti asārassa asārabhāvadassanasamatthaṃ. Ittarāti parittakālā, na ciraṭṭhitikā. Tenāha ‘‘lahupaccupaṭṭhānā’’ti. Aññadeva ca āgamanakāle cittanti idañca oḷārikavaseneva vuttaṃ. Tathā hi ekaccharakkhaṇe anekakoṭisatasahassasaṅkhāni cittāni uppajjitvā nirujjhanti. Māyāya dassitaṃ rūpaṃ māyāti vuttaṃ. Yaṃkiñcideva kapāliṭṭhakapāsāṇavālikādiṃ. Vañcetīti asuvaṇṇameva suvaṇṇanti, amuttameva muttātiādinā vañceti. Nanu ca saññāpi marīci viya vippalambheti vañceti, idampi viññāṇaṃ māyā viya vañcetīti ko imesaṃ visesoti? Vacanattho nesaṃ sādhāraṇo. Tathāpi saññā anudakaṃyeva udakaṃ katvā gāhāpentī, apurisaññeva purisaṃ katvā gāhāpentī vippalambhanavasena appavisayā, viññāṇaṃ pana yaṃ kiñci ataṃsabhāvaṃ taṃ katvā dassentī māyā viya mahāvisayā. Tenāha ‘‘yaṃkiñcidevā’’tiādi. Evampīti ativiya lahuparivattibhāvenapi māyāsadisanti.

Desitāti evaṃ desitā pheṇapiṇḍādiupamāhi.

Bhūri vuccati pathavī, saṇhaṭṭhena vipulaṭṭhena ca bhūrisadisapaññatāya bhūripañño. Tenāha ‘‘saṇhapaññena cevā’’tiādi. Kimigaṇādīnanti ādi-saddena anekagijjhādike saṅgaṇhāti. Paveṇīti dhammapabandho. Bālalāpinī ‘‘ahaṃ mamā’’tiādinā. Sesadhātuyo gahetvāva bhijjati ekuppādekanirodhattā, vatthurūpanissayapaccayattā ‘‘aya’’nti na visuṃ gahitaṃ. Vadhabhāvatoti vadhassa maraṇassa atthibhāvato. Saraṇanti paṭisaraṇaṃ.

Pheṇapiṇḍūpamasuttavaṇṇanā niṭṭhitā.

4-6. Gomayapiṇḍasuttādivaṇṇanā

96-98. Sassataṃ sabbakālaṃ yāva kappavuṭṭhānā hontīti sassatiyo, sineruādayo. Tāhi samaṃ samakālaṃ. Anenāti bhagavatā. Nayidanti ettha ya-kāro padasandhikaro, idanti nipātapadaṃ. Taṃ pana yena yena sambandhīyati, taṃ tiliṅgova hotīti ‘‘ayaṃ maggabrahmacariyavāso’’ti vuttaṃ. ‘‘Na paññāyeyyā’’ti vatvā tamatthaṃ vivarituṃ ‘‘maggo hī’’tiādi vuttaṃ. Vivaṭṭentoti vinivaṭṭento appavattiṃ karonto.

Rājadhānīti rañño nivāsanagaraṃ. Suttamayanti cittavaṇṇavaṭṭikāmayaṃ.

Gomayapiṇḍasuttādivaṇṇanā niṭṭhitā.

7. Gaddulabaddhasuttavaṇṇanā

99.Yaṃ mahāsamuddoti ettha yanti samayassa paccāmasanaṃ. Bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. So ca samayo ayanti dassento ‘‘pañcame sūriye uṭṭhite’’ti āha. Paricchedaṃ na vadāmi paricchedakārikāya aggamaggavijjāya anadhigatattā. Sunakho viya vaṭṭanissito bālo asavasabhāvato. Gaddulo viya diṭṭhibandho. Sakkāyo tassa asavasabhāvato. Puthujjanassa sakkāyānuparivattananti ‘‘santāne sattavohāro’’ti taṃ tato aññaṃ katvā bhedena niddeso.

Gaddulabaddhasuttavaṇṇanā niṭṭhitā.

8. Dutiyagaddulabaddhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"彼"即人。"离覆盖疮"即离覆盖过失及离疮过失。"能显示无实性"即能显示无实者之无实性。"短暂"即少时,非久住。所以说"速现"。"来时异心"此依粗说。如是一弹指间生灭无数亿千心。幻所示色说为幻。任何颅骨瓦石砂等。"欺"即以非金为金、非珠为珠等而欺。想亦如阳焰迷惑欺骗,此识亦如幻欺骗,此等有何差别?语义彼等共同。虽然如是,想以非水为水执取,以非人为人执取,以迷惑方式少境,而识如幻以任何非彼性为彼而示大境。所以说"任何"等。"如是亦"即以极速变易性亦如幻。
"已说"即如是以聚沫等譬喻已说。
"广"说为地,因细性广性如地般慧故广慧。所以说"以细慧及"等。"虫群等"等字摄诸多鹫等。"相续"即法相续。愚语即以"我我所"等。摄余界后灭因一生一灭,因色依处为所依缘不别说"此"。"从害性"即从害即死之有性。"归依"即依处。
聚沫譬喻经注释终。
4-6. 牛粪团经等注释
96-98. "常"即一切时直至劫住故为常,须弥等。与彼等同时。"此"由"此"中耶字为语连接,此为不变词。彼随与何结合皆为三性,所以说"此梵行道"。说"不显现"后为开显其义说"因道"等。"转离"即转出令不转起。
"王都"即王之住城。"线作"即以彩色缕作。
牛粪团经等注释终。
系狗经注释
99. "于大海"此中"于"为时指代。此为主格词于处格义,所以说"于何时"。显示彼时即此而说"第五日升起时"。不说限量因未得上道明之限量作用。如狗轮回所依凡夫因非自在性。如系为见缚。有身因彼非自在性。凡夫有身随转即"相续中有情名言",与彼差别而分别说。
系狗经注释终。
第二系狗经注释

100.Diṭṭhigaddulanissitāyāti sahajātādipaccayavasena diṭṭhigaddulanissitāya nissāyeva pavattati tato attānaṃ vivecetuṃ asakkuṇeyyattā. Cittasaṃkilesenevāti dasavidhakilesavatthuvasena cittassa saṃkiliṭṭhabhāvena. Ariyamaggādhigamanena cittassa vodānattā vodāyanti visujjhanti.

Vicaraṇacittanti gahetvā vicaraṇavasena vicaraṇacittaṃ. Saṅkhānāmāti evaṃnāmakā. Brāhmaṇapāsaṇḍikāti jātiyā brāhmaṇā, channavutiyā pāsaṇḍesu taṃ saṅkhāsaññitaṃ pāsaṇḍaṃ paggayha vicaraṇakā. Paṭakoṭṭhakanti dussāpaṇakaṃ. Dassentāti yathāgatikammavipākacittataṃ dassentā . Taṃ cittanti taṃ paṭakoṭṭhakacittaṃ gahetvā vicaranti. Cintetvā katattāti ‘‘imassa rūpassa evaṃ hatthapādā, evaṃ mukhaṃ likhitabbaṃ, evaṃ ākāravatthaggahaṇāni, evaṃ kiriyāvisesā, evaṃ kiriyāvibhāgaṃ, sattavisesānaṃ vibhāgaṃ kātabba’’nti tassa ubbattanakhipanapavattanādipayojanañcāti sabbametaṃ tathā cintetvā katattā cittena manasā cintitaṃ nāma. Upāyapariyesanacittanti ‘‘hatthapādā evaṃ likhitabbā’’tiādinā yathāvuttaupāyassa ceva pubbe pavattassa bhūmiparikammavaṇṇadhātusammāyojanupāyassa ca vasena pavattaṃ cittaṃ. Tatopi cittataranti tato cittakammatopi cittataraṃ cittakārena cintitappakārānaṃ sabbesaṃyeva cittakamme anipphajjanato. Kammacittenāti kammaviññāṇena. Kammacittenāti vā kammassa cittabhāvena. So kammassa vicittabhāvo taṇhāvasena jāyatīti veditabbo. Svāyamattho aṭṭhasālinīṭīkāyaṃ vibhāvito. Evaṃ cittāti evaṃ cittarūpavisesā. Yoniṃ upanetīti taṃ taṃ aṇḍajādibhedaṃ yonivisesaṃ pāpeti vaṇṇaviseso viya phalikamaṇikaṃ. Na hi visesā hitavicittasāmatthiyakammaṃ yoniṃ upaneti, tassa tassa vipākuppattiyā paccayo hoti. Yonimūlako tesaṃ cittabhāvoti yaṃ yaṃ yoniṃ kammaṃ satte upaneti, taṃtaṃyonimūlako tesaṃ sattānaṃ cittavicittabhāvo. Tenāha ‘‘yoniupagatā’’tiādi. Sadisacittāva sadisacittabhāvā eva. Itītiādi vuttasseva atthassa uppaṭipāṭiyā nigamanaṃ.

Tiracchānagatacittabhāvato cittasseva savisesaṃ cittabhāvakaraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha cittaṃ nāmetaṃ cittatarameva veditabbanti sambandho. Sahajātadhammacittatāyāti rāgādisaddhādidhammavicittabhāvena. Bhūmicittatāyāti adhiṭṭhānacittatāya. Kammanānattaṃ mūlaṃ kāraṇaṃ etesanti kammanānattamūlakā, tesaṃ. Liṅganānattaṃ itthiliṅgādinānattavasena ceva taṃtaṃsaṇṭhānanānattavasena ca veditabbaṃ. Saññānānattaṃ itthipurisadevamanussādisaññānānattavasena . Vohāranānattaṃ tissotiādivohāranānattavasena. Cittānaṃ vicittānaṃ. Taṃtaṃvohāranānattampi citteneva paññapīyati. Raṅgajātarūpasamuṭṭhāpanādinā vatthaṃ rañjayatīti rajako, vaṇṇakāro. Puthujjanassa attabhāvasaññitarūpasamuṭṭhāpanatā niyatā ekantikāti puthujjanaggahaṇaṃ. ‘‘Abhirūpaṃ rūpaṃ samuṭṭhāpetī’’ti ānetvā sambandho.

Dutiyagaddulabaddhasuttavaṇṇanā niṭṭhitā.

9. Vāsijaṭasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
100. "依见系"即依俱生等缘依见系而转,因不能从彼分离自己。"以心染污"即以十种烦恼事心染污性。以证得圣道故心清净而清净。
"运想心"即执取运转方式的运想心。"僧伽名"即如是名。"婆罗门外道"即生为婆罗门,于九十六种外道中举彼名为僧伽外道而游行。"布店"即衣铺。"显示"即显示如业异熟心性。"彼心"即执取彼布店心而游行。"思已作"即"此色如是手足,如是应画面,如是形相衣服执取,如是行为差别,如是行为分别,应作有情差别分别",及其抬动投掷运转等作用,一切此等如是思已作故名为心所思。"方便寻求心"即以"手足如是应画"等如上说方便及前已转地作业色界正结合方便而转起心。"较彼更杂"即较彼画作更杂,因画师所思诸相皆不成就于画作。"业心"即业识。或"业心"即业之心性。彼业之杂性应知由爱而生。此义已于《阿达萨利尼注》中显示。"如是杂"即如是杂色差别。"引生"即令至彼彼卵生等差别胎生差别如色差别于水晶。因非差别有力杂业引生胎,为彼彼异熟生起之缘。"胎为根本彼等杂性"即业引有情至何何胎,彼彼胎为根本彼等有情杂性。所以说"至胎"等。"同心"即同心性。"如是"等为上说义逆序结论。
为显示较畜生趣心性更特殊心性作用说"又"等。其中"名为心此应知更杂"为结合。"以俱生法杂性"即以贪等信等法差别性。"以地杂性"即以住处杂性。"业差别为根本彼等"即业差别为因彼等。"相差别"应知依女相等差别及彼彼形相差别。"想差别"依女人男人天人等想差别。"言说差别"依帝须等言说差别。"心"即杂。彼彼言说差别亦唯以心施设。染物即染师,色作者。说"凡夫"因凡夫以名身体之色生起确定一向。引入连结"生起端正色"。
第二系狗经注释终。
斧柄经注释;

101.Atthassāti hitassa. Asādhikā ‘‘bhāvanānuyogaṃ ananuyuttassā’’ti ananuyuttassa vuttattā. Itarāti sukkapakkhaupamā. Sādhikā bhāvanāyogassa anuyuttattā. Tañhi tassa sādhikā veditabbā. Sambhāvanattheti paramatthasambhāvane. Evañhi kaṇhapakkhepi apisaddaggahaṇaṃ samatthitaṃ hoti. Sambhāvanattheti vā parikappanattheti attho. Saṅkhātabbe atthe aniyamato vuccamāne saṅkhāto aniyamattho vāsaddo vattabboti ‘‘aṭṭha vā’’tiādi vuttaṃ. Ūnādhikānīti ūnānipi adhikānipi kiñcāpi honti, ekaṃso pana gahetabboti ‘‘aṭṭha vā dasa vā dvādasa vā’’ti vuttaṃ. Evaṃ vacanaṃ sandhāya ‘‘vacanasiliṭṭhatāyā’’tiādi vuttaṃ. Pādanakhasikhāhi akopanavasena sammā adhisayitāni. Utunti uṇhautuṃ kāyusmāvasena. Tenāha ‘‘usmīkatānī’’ti. Bhāvitānīti kukkuṭavāsanāya vāsitāni. Sammāadhisayanāditividhakiriyākaraṇena imaṃ appamādaṃ katvā. Sotthinā abhinibbhijjitunti anantarāyena tato nikkhamituṃ. Idāni tamatthaṃ vivaranto ‘‘te hī’’tiādimāha. Sayampīti aṇḍāni. Pariṇāmanti paripakkaṃ bahinikkhamanayoggataṃ.

Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena. Saṃsanditvā sammā yojetvā. Sampayuttadhammavasena ñāṇassa tikkhādibhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena sūrabhāvo, saddhāvasena vippasannabhāvo , vīriyavasena pariṇāmabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhitakāloti vuṭṭhānagāminivipassanākālo. Anulomaṭṭhānassa hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi gāthāya avijjaṇḍakosaṃ paharati bhindāpeti.

Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. Palanti tassa suttassa nāmaṃ. Dhāretvāti dārūnaṃ heyyādijānanatthaṃ upanetvā. Dārūnaṃ gaṇḍaṃ haratīti palagaṇḍoti etena palena gaṇḍahāro ‘‘palagaṇḍo’’ti pacchimapade uttarapadalopena niddesoti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne. Sammadeva khepīyanti etena kāyaduccaritādīnīti saṅkhepo, tena. Vipassanaṃ anuyuñjantassa puggalasseva divase divase āsavānaṃ parikkhayo idha ‘‘vipassanāyānisaṃso’’ti adhippeto. Hemantikena karaṇabhūtena. Bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha ‘‘pūtikāni bhavantī’’ti.

Mahāsamuddo viya sāsanaṃ sabhāvagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttaraṇato. Pariyādānaṃ viyāti parito aparipūraṇaṃ viya. Khajjamānānanti saṅkhādantena viya udakena khepiyamānānaṃ bandhanānaṃ. Tanubhāvoti pariyuṭṭhānuppattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāne pakkhāyamāneti vividhapaṭipattiyā ukkhāyamāne paṭisaṅkhānupassanāya pakkhāyamāne. Dubbalatā dīpitā ‘‘appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti vuttattā.

Vāsijaṭasuttavaṇṇanā niṭṭhitā.

10. Aniccasaññāsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
101. "利"即利益。"不成"因说"未修习修习的"故未修习。"另一"即白分譬喻。"成"因修习修习故。应知彼为彼成。"尊敬义"即第一义尊敬。如是于黑分亦说"亦"字成就。"尊敬义"即或设想义。于应数义不确定说时应说不确定义"或"字,所以说"或八"等。"多少"即或少或多虽然,但应取一向,所以说"或八或十或十二"。依此说而说"语言流畅性"等。以足趾端不动方式正卧。"时节"即暖时节以身暖。所以说"暖"。"修习"即以鸡修习而修习。以正卧等三种作业作此不放逸。"安稳破出"即无障碍从彼出。今开显其义说"彼等"等。"自身"即诸卵。"成熟"即成熟适合外出。
"彼"即譬喻成就。"如是"即如今所说相。"义"即所譬义。会合即正相应。应知依相应法智之利等性。因智以自性及念慧性故利性,以定力故勇性,以信力故净性,以精进力故熟性。"成熟时"即强观时。"增长时"即出起趣观时。因顺处观名为取胎,因彼时取道胎。"同类"即适合彼观修习。师以偈打破无明卵壳。
"称为悬"即称为悬线。"纲"为彼线名。"持"即为知木材可取等而置。"以纲取瘤"即以此纲取瘤,"纲瘤"以后分省略前分而说。"执取处"即手所执处。由此正灭除身恶行等为灭除,以彼。此中"观功德"意为观修习之人日日漏尽。以寒为作具。或此作具词为处格,义为于寒。"止息"即成止息果。所以说"成腐败"。
教如大海因自性甚深。瑜伽者如船因度大洪。"遍尽如"即遍不圆满如。"被噬"即如被牙齿般被水灭之系缚。"微弱性"即因现行生起不能故弱性。"以观智喜悦"即以观智所生喜悦。"照耀显现"即以种种行照耀以观察智显现。显示弱性因说"诸结轻易止息,成腐败"。
斧柄经注释终。
无常想经注释;

102.Bhāventassāti vipassanāya maggaṃ bhāventassa uppannasaññā. Tenāha – ‘‘sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi. Santānetvāti kasanaṭṭhānaṃ sabbaso vitanetvā pattharitvā. Kilesāti upakkilesappabhedā kilesā. Aniccasaññāñāṇenāti aniccasaññāsahagatena ñāṇena.

Lāyananti lāyanaṃ viya nayanaṃ viya nicchoṭanaṃ viya ca aniccasaññāñāṇaṃ. Iminā atthenāti iminā yathāvuttena pāḷiyā atthena, upamā saṃsandetabbāti ettha pabbajalāyako viya yogāvacaro. Lāyanādinā tassa tattha katakiccatāya parituṭṭhi viya imassa kilese sabbaso chinditvā phalasamāpattisukhena kālassa vītināmanā.

Kūṭaṃ gacchantīti pārimantena kūṭaṃ gacchanti. Kūṭaṃ pavisanabhāvenāti kūṭacchiddaṃ aggena pavisanavasena. Samosaritvāti chidde anupavisanavasena ca āhacca avaṭṭhānena ca samosaritvā ṭhitā. Kūṭaṃ viya aniccasaññā aniccānupassanāvasena avaṭṭhānassa mūlabhāvato. Gopānasiyo viya catubhūmakakusalā dhammā aniccasaññāmūlakattā. Kūṭaṃ aggaṃ sabbagopānasīnaṃ tathāadhiṭṭhānassa padhānakāraṇattā. Aniccasaññā aggāti etthāpi eseva nayo. Aniccasaññā lokiyāti idaṃ aniccasaññānupassanaṃ sandhāya vuttaṃ. Aniccānupassanāmukhena adhigataariyamagge uppannasaññā aniccasaññāti vattabbataṃ labhatīti ‘‘aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādi vuttaṃ. Tathā hi dhammasaṅgahe (dha. sa. 357, 360) ‘‘yasmiṃ samaye lokuttaraṃ saññaṃ bhāvetī’’tiādinā saññāpi uddhaṭā. Sabbāsu upamāsūti mūlasantānaupamādīsu pañcasu upamāsu. Purimāhīti kassakapabbajalāyanaambapiṇḍiupamāhi aniccasaññāya kiccaṃ vuttaṃ mūlasantānakapadālanapabbajalāyanavaṇṭacchedanapadesena aniccasaññāya paṭipakkhapacchedanassa dassitattā. Pacchimāhi balaṃ dassitaṃ paṭipakkhātibhāvassa jotitattā.

Aniccasaññāsuttavaṇṇanā niṭṭhitā.

Pupphavaggavaṇṇanā niṭṭhitā.

Majjhimapaṇṇāsako samatto.

11. Antavaggo

1. Antasuttavaṇṇanā

103. Aññamaññaṃ asaṃsaṭṭhabhāvena eti gacchatīti anto, bhāgoti āha ‘‘antāti koṭṭhāsā’’ti. ‘‘Sakkāyanirodhanto’’ti nirodhapaccayassa gahitattā vuttaṃ ‘‘catusaccavasena pañcakkhandhe yojetvā’’ti. Antoti…pe… ajjhāsayavasena vuttaṃ yathānulomadesanattā suttantadesanāya.

Antasuttavaṇṇanā niṭṭhitā.

2-3. Dukkhasuttādivaṇṇanā

104-105.Dutiyampīti api-saddo sampiṇḍanattho. Tena na kevalaṃ paṭhamasuttameva, atha kho dutiyampīti.

Tatiyampi tathevāti iminā ‘‘pañcakkhandhe catusaccavasena yojetvā’’ti idaṃ upasaṃharati.

Dukkhasuttādivaṇṇanā niṭṭhitā.

4. Pariññeyyasuttavaṇṇanā

106.Pariññeyyeti ettha tisso pariññā ñātapariññā, tīraṇapariññā, pahānapariññāti. Tāsu ñātapariññā yāvadeva tīraṇapariññatthā. Tīraṇapariññā ca yāvadeva pahānapariññatthāti . Tattha ukkaṭṭhāya pariññāya kiccadassanavasena atthaṃ dassento ‘‘pariññeyyeti parijānitabbe samatikkamitabbe’’ti, pahātabbeti attho. Tenāha bhagavā – ‘‘katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo’’ti, tasmā samatikkamanti, samatikkantaṃ pahānassa upāyaṃ. Samatikkamitvā ṭhitanti pajahitvā ṭhitanti ayamettha attho.

Pariññeyyasuttavaṇṇanā niṭṭhitā.

5-10. Samaṇasuttādivaṇṇanā

107-

我来将这段巴利文直译成简体中文：
102. "修习者"即以观修习道所生想。所以说"遍尽一切欲贪"等。"伸展"即遍布扩展耕作处所。"诸烦恼"即杂染差别诸烦恼。"以无常想智"即以无常想相应智。
"割"即如割如导如击打之无常想智。"以此义"即以此如说经义,应合譬喻。此中如割草者如瑜伽行者。如彼以割等作业满足,如此以完全断诸烦恼以果定乐度时。
"至顶"即至最后顶。"以入顶性"即以顶孔端入方式。"会合"即以入孔方式及触住方式会合而住。顶如无常想因以无常观方式住为根本。椽如四地善法因以无常想为根本。顶为最上因为一切椽如是安住的主要原因。"无常想为最上"于此亦如是方法。"无常想是世间"此依无常想观而说。因无常观门证得圣道所生想得名为无常想,所以说"诸比丘,修习多作无常想遍尽一切欲贪"等。如是于法聚亦说"于何时修习出世想"等。"于一切譬喻"即于根伸展譬喻等五譬喻。"以前"即以农夫割草芒果譬喻说无常想作用,因以根伸展破开割草切断茎部分显示无常想断对治。以后显示力因显示胜过对治。
无常想经注释终。
花品注释终。
中分五十终。
边品
边经注释
103. 以相互不混杂性而去为边,分,所以说"边即部分"。因取"有身灭为边"说"依四谛配合五蕴"。"边"等依意乐说因顺应教说故经教说。
边经注释终。
2-3. 苦经等注释
104-105. "第二亦"中亦字为总摄义。以此非唯第一经,而且第二亦。
第三亦如是,以此总括"依四谛配合五蕴"。
苦经等注释终。
应遍知经注释
106. "应遍知"此中三遍知:知遍知、度遍知、断遍知。其中知遍知唯为度遍知。度遍知唯为断遍知。此中显示义以最胜遍知作用显示方式说"应遍知即应遍知应超越",即应断义。所以世尊说:"诸比丘,什么是遍知?贪尽、嗔尽、痴尽。"是故超越、超越为断的方便。超越而住即断已住,此是此义。
应遍知经注释终。
5-10. 沙门经等注释
107-

112.Cattārisaccāni kathitāni assādādīnaṃ samudayādīnañca desitattā.

Kilesappahānaṃ kathitaṃ rāgappahānassa jotitattā.

Samaṇasuttādivaṇṇanā niṭṭhitā.

Antavaggavaṇṇanā niṭṭhitā.

12. Dhammakathikavaggo

1-2. Avijjāsuttādivaṇṇanā

113-114.Yāvatāti yasmā. Imāya…pe… samannāgatoti ‘‘idaṃ dukkhanti yathābhūtaṃ nappajānātī’’tiādinā nayena vuttāya catūsu ariyasaccesu aññāṇasabhāvāya avijjāya sammohena samannāgato. Ettāvatāti ettakena kāraṇena avijjāgato samaṅgībhūtena upagato, avijjāya vā upeto nāma hoti.

Dutiyepīti vijjāsutte. ‘‘Vijjāvasena desanā’’ti ayameva visesoti āha ‘‘eseva nayo’’ti.

Avijjāsuttādivaṇṇanā niṭṭhitā.

3. Dhammakathikasuttavaṇṇanā

115.Paṭhamenadhammakathiko kathito ‘‘dhammaṃ desetī’’ti vuttattā. Dutiyena sekhabhūmi kathitā ‘‘paṭipanno hotī’’ti vuttattā, tatiyena asekhabhūmi kathitā ‘‘anupādāvimutto hotī’’ti vuttattā. Dhammakathikaṃ pucchitena bhagavatā. Visesetvāti dhammakathikabhāvato visesetvā ukkaṃsetvā. Dve bhūmiyoti sekkhāsekkhabhūmiyo.

Dhammakathikasuttavaṇṇanā niṭṭhitā.

4. Dutiyadhammakathikasuttavaṇṇanā

116.Tīṇivissajjanānīti yathāpucchaṃ tīṇi vissajjanāni.

Dutiyadhammakathikasuttavaṇṇanā niṭṭhitā.

5-9. Bandhanasuttādivaṇṇanā

117-121.Tīraṃ vuccati vaṭṭaṃ orimatīranti katvā. Tenāha ‘‘athāyaṃ itarā pajā, tīramevānudhāvatī’’ti (dha. pa. 85). Pāraṃ vuccati nibbānaṃ saṃsārassa pārimanti katvā. Baddhoti anusayappahānassa akatattā kilesabandhanena baddho, sukkapakkhepi diṭṭhisamanupassanāya rūpādibandhanassa paṭikkhepamattameva vuttaṃ, na vimokkhanti adhippāyo. Imasmiṃ sutte vaṭṭadukkhaṃ kathitanti ‘‘tīradassī pāradassī, parimutto so dukkhasmāti vadāmī’’ti āgatattā vaṭṭavivaṭṭaṃ kathikanti vattuṃ sakkā.

Chaṭṭhādīni uttānatthāneva heṭṭhā vuttanayattā.

Bandhanasuttādivaṇṇanā niṭṭhitā.

10. Sīlavantasuttavaṇṇanā

122.Ābādhaṭṭhenāti ādito uppattito paṭṭhāya bādhanaṭṭhena rujanaṭṭhena. Antodosaṭṭhenāti abbhantare eva dussanaṭṭhena kuppanaṭṭhena. Khaṇanaṭṭhenāti sasanaṭṭhena. Dukkhaṭṭhenāti dukkhamattā dukkhabhāvena. Dukkhañhi loke ‘‘agha’’nti vuccati ativiya hananato. Visabhāgaṃ …pe… paccayaṭṭhenāti yathāpavattamānānaṃ dhātādīnaṃ visabhāgabhūtamahābhūtasamuṭṭhānassa ābādhassa paccayabhāvena. Asakaṭṭhenāti anattaniyato. Palujjanaṭṭhenāti pakārato bhijjanaṭṭhena. Sattasuññataṭṭhenāti sattasaṅkhātaattasuññataṭṭhena. Attābhāvenāti diṭṭhigatikaparikappitassa attano abhāvena. Suññato anattatoti ettha ‘‘parato’’ti padassa saṅgaho kātabbo, tasmā ‘‘dvīhi anattamanasikāro’’ti vattabbaṃ.

Sīlavantasuttavaṇṇanā niṭṭhitā.

11. Sutavantasuttavaṇṇanā

123.Tathāekādasameti ettha tathā-saddena ‘‘uttānamevā’’ti idaṃ ākaḍḍhati. Idhāti ekādasame. Kammaṭṭhānassa uggahadhāraṇaparicayamanasikāravasena pavattañāṇaṃ kammaṭṭhānasutavasena nipphajjanato ‘‘suta’’nti vuttaṃ.

Sutavantasuttavaṇṇanā niṭṭhitā.

12-13. Kappasuttādivaṇṇanā

124-125.Rāhulovādasadisānīti rāhulovādasutte (ma. ni. 2.113 ādayo) āgatasuttasadisāni.

Kappasuttādivaṇṇanā niṭṭhitā.

Dhammakathikavaggavaṇṇanā niṭṭhitā.

13. Avijjāvaggo

1-10. Samudayadhammasuttādivaṇṇanā

126-

我来将这段巴利文直译成简体中文：
112. 说四谛因为已说味等及集等。
说断烦恼因为已显示断贪。
沙门经等注释终。
边品注释终。
说法品
1-2. 无明经等注释
113-114. "乃至"即因为。"具足此"等即如"不如实知此苦"等方式所说,于四圣谛中以无知自性无明愚痴具足。"如是"即以此因成就无明、趣向无明,或名为随逐无明。
"于第二"即于明经。"依明而说"此即差别,所以说"此即方法"。
无明经等注释终。
说法者经注释
115. 以第一说说法者因说"说法"。以第二说有学地因说"已行道"。以第三说无学地因说"无取解脱"。世尊被问说法者。"差别"即从说法者性差别胜出。"二地"即有学无学地。
说法者经注释终。
第二说法者经注释
116. "三回答"即如问三回答。
第二说法者经注释终。
5-9. 束缚经等注释
117-121. 说轮回为"此岸"。所以说"此余众,唯随逐此岸"。说涅槃为"彼岸"因为是轮回的彼岸。"系缚"即因未断随眠而为烦恼束缚所缚,于白分中亦唯说否定见随观色等束缚,意为非解脱。此经说轮回苦,因说"见此岸见彼岸,彼解脱苦,我如是说",可说说轮回及出轮回。
第六等显义因前已说方法。
束缚经等注释终。
具戒经注释
122. "以病义"即从初生起始以病恼义痛恼义。"以内过义"即以内部染污义动摇义。"以掘义"即以食啖义。"以苦义"即以苦性苦体。因极伤害世间说苦为"恼"。"以异类...缘义"即以异于转起界等之大种所生病的缘性。"以非己义"即非我所。"以毁坏义"即以种种破坏义。"以离有情义"即以离名为有情义。"以无我"即以外道所计我之无。"空无我"此中应摄"从他"字,故应说"以二无我作意"。
具戒经注释终。
具闻经注释
123. "如是第十一"此中以"如是"字摄"显义"。"此"即于第十一。因由所修业处闻之摄持熟习作意方式生起智而成就,故说"闻"。
具闻经注释终。
12-13. 劫经等注释
124-125. "如教诫罗睺罗"即如教诫罗睺罗经所来诸经。
劫经等注释终。
说法品注释终。
无明品
1-10. 集法经等注释
126-

135.Imasminti avijjāvagge. Catusaccameva kathitaṃ, tasmā heṭṭhā vuttanayattā uttānamevāti adhippāyo.

Samudayadhammasuttādivaṇṇanā niṭṭhitā.

Avijjāvaggavaṇṇanā niṭṭhitā.

14. Kukkuḷavaggo

1-14. Kukkuḷasuttādivaṇṇanā

136-149. Anto aggi mahanto chārikarāsi, tattha ukkuḷavikulato akkamantaṃ yāva kesaggaṃ anudahatāya kucchitaṃ kuḷanti kukkuḷaṃ , rūpavedanādi pana tatopi kañci kālaṃ anudahanato mahāpariḷāhanaṭṭhena ca kukkuḷaṃ viyāti kukkuḷaṃ. Aniccalakkhaṇādīnīti aniccadukkhānattalakkhaṇāni.

Kukkuḷasuttādivaṇṇanā niṭṭhitā.

Kukkuḷavaggavaṇṇanā niṭṭhitā.

15. Diṭṭhivaggo

1-9. Ajjhattasuttādivaṇṇanā

150-158.Paccayaṃ katvāti abhinivesapaccayaṃ katvā. Ādisaddena micchādiṭṭhisakkāyadiṭṭhiattānudiṭṭhi saññojanābhinivesa-vinibandhaajjhosānāni saṅgaṇhāti. Tattha abhinivesā taṇhāmānadiṭṭhiyo. Vinibandhā ‘‘kāye avītarāgo hotī’’tiādinā (dī. ni. 3.320; ma. ni. 1.186) āgatacetasovinibandhā . Ajjhosānāti taṇhādiṭṭhijjhosānāni. Sesāni suviññeyyāneva.

Ajjhattasuttādivaṇṇanā niṭṭhitā.

10.Ānandasuttavaṇṇanā

159.Dharamānakāleti jīvamānakāle. Pahānaṃ apassantoti therassa kira bhagavati pemaṃ adhimattaṃ. Cittaṃ gaṇhissāmīti cittaṃ ārādhessāmi. Gantabbaṃ hoti, tasmā sapalibodho. Cittaṃ sampahaṃsamānoti cittassa vibodhano. Vimutti…pe… jāto āyatiṃ paṭivedhapaccayattā, na pana tadā visesāvahabhāvā nibbedhabhāgiyo.

Ānandasuttavaṇṇanā niṭṭhitā.

Diṭṭhivaggavaṇṇanā niṭṭhitā.

Uparipaṇṇāsako samatto.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Khandhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

2. Rādhasaṃyuttaṃ

1. Paṭhamavaggo

1. Mārasuttavaṇṇanā

160. Mārasaddoyaṃ bhāvasādhanoti dassento ‘‘māro vā assāti maraṇaṃ vā bhaveyyā’’ti āha. Māretāti maritabbo māraṃ maraṇaṃ etabboti āha ‘‘māretabbo’’ti. Anupādānibbānatthāti phalavimuttisaṅkhātā arahato arahantatā nāma yāvadeva anupādānibbānatthā. Nibbānabbhantareti anupādānibbānādhigamassa abbhantare tato orameva idaṃ maggaṃ brahmacariyaṃ vussati, na tato paraṃ. Assāti brahmacariyassa.

Mārasuttavaṇṇanā niṭṭhitā.

2-10. Sattasuttādivaṇṇanā

161-169.Laggapucchāti lagganassa bajjhanassa pucchā. Yadi rūpādīsu sattattā satto, khīṇāsavā kathaṃ sattāti? Sattabhūtapubbāti katvā. Kīḷāvigamanti kīḷāya apanayanaṃ oramaṇaṃ. Yantarajju viya bhavapabandhassa nayanato bhavarajjūti taṇhā vuttā.

Sattasuttādivaṇṇanā niṭṭhitā.

Paṭhamavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1-12. Mārasuttādivaṇṇanā

170-181.Rūpādivinimuttaṃmaraṇaṃ nāma natthi rūpādīnaṃyeva vibhave maraṇasamaññāti. Maraṇadhammo vināsabhāvo.

Mārasuttādivaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3-4. Āyācanavaggādi

1-11. Mārādisuttaekādasakavaṇṇanā

182-205.Sukhumaṃkāraṇaṃ upaṭṭhāti, tenesa thero paṭibhāneyyakānaṃ etadagge ṭhapito. Vimuttiparipācanīyadhammavaseneva, na paṭivedhāvahabhāvena.

Mārādisuttaekādasakavaṇṇanā niṭṭhitā.

Āyācanavaggādivaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Rādhasaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

3. Diṭṭhisaṃyuttaṃ

1. Sotāpattivaggo

1. Vātasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
135. "于此"即于无明品。唯说四谛,所以前已说方法故显义,此是意趣。
集法经等注释终。
无明品注释终。
烧燃品
1-14. 烧燃经等注释
136-149. 内火大灰堆,于彼上下燃烧行进乃至发端随烧故称恶燃为烧燃,而色受等因较彼更久随烧及以大热恼义如烧燃故名烧燃。"无常相等"即无常苦无我相。
烧燃经等注释终。
烧燃品注释终。
见品
1-9. 内经等注释
150-158. "作缘"即作执著缘。以"等"字摄邪见、有身见、我见、结缚执著系缚耽著。此中执著为贪慢见。系缚如"于身未离贪"等所说心系缚。耽著即贪见耽著。余易了知。
内经等注释终。
阿难经注释
159. "存活时"即生存时。"不见断"即据说长老对世尊极有爱。"我将摄心"即我将令心适意。需去,故有系缚。"令心欢喜"即令心觉醒。"解脱"等因为作未来通达之缘,非当时能得特胜故为顺通达。
阿难经注释终。
见品注释终。
上分五十终。
显揚真义之相应部注释
蕴相应注释显明隐义终。
罗陀相应
第一品
魔经注释
160. "魔字"此示为抽象格说"魔或应有死亡或应有"。"能杀"即应杀魔死死应来故说"应杀"。"为无取涅槃"即果解脱所说阿罗汉性名为阿罗汉唯为无取涅槃。"在涅槃内"即在无取涅槃证得内此道梵行被行,不在彼后。"此"即梵行。
魔经注释终。
2-10. 有情经等注释
161-169. "缠著问"即缠缚系缚问。若因执著色等为有情,云何漏尽者为有情?因曾为有情。"离戏"即除去戏论、停止。说贪为"有结"因如机绳牵引有之相续。
有情经等注释终。
第一品注释终。
第二品
1-12. 魔经等注释
170-181. 离色等无所谓死亡因唯色等坏灭称为死亡。死法即坏灭性。
魔经等注释终。
第二品注释终。
3-4. 请品等
1-11. 魔等经十一注释
182-205. 现起微细因,故此长老立于机智第一。唯依解脱成熟法,非依通达性。
魔等经十一注释终。
请品等注释终。
显揚真义之相应部注释
罗陀相应注释显明隐义终。
见相应
预流品
风经注释

206.Naete vātāti ye ime rukkhasākhādibhañjanakarā, ete sattakāyattā vātā nāma na honti. Te hi niccā dhuvā sassatā. Tenāha ‘‘vāto panā’’tiādi. Tena sattasu kāyesu catutthaṃ kāyamāha. Rukkhasākhādibhañjanako eso vātaleso nāma, vātasadisoti attho. Esikatthambho viyāti iminā niccalabhāvameva dasseti, pabbatakūṭaṃ viyāti iminā pana sassatisamaṃvāpi. Ayañhi vāyu kāyassa niccataṃ abhinivissa ṭhito ‘‘mā ca aniccatā paro hotū’’ti na vātā vāyantīti bādhati. Esa nayo nadiyo sandantītiādīsu. Udakaṃ panāti dutiyaṃ kāyaṃ sandhāyāha. Gabbho pana na nikkhamati kūṭaṭṭhādibhāveneva tassa labbhanato. Neva te udenti yathā vātā, evaṃ tiṭṭhanato lokassa pana tathā matimattanti adhippāyo.

Vātasuttavaṇṇanā niṭṭhitā.

2-4. Etaṃmamasuttādivaṇṇanā

207-209.Diṭṭhaṃ rūpāyatanaṃ cakkhunā daṭṭhabbato. Sutaṃ saddāyatanaṃ sotena sotabbato. Mutaṃ gandhāyatanādi tividhaṃ sampattagāhīhi ghānādīhi patvā gahetabbato. Avasesāni cakkhādīni sattāyatanāni viññātaṃ nāma kevalaṃ manoviññāṇena vijānitabbato. Pattanti anuppattaṃ, yaṃ kiñci pāpuṇitabbaṃ pariyesitvā gavesitvā sampattanti anuppattaṃ. Pariyesitanti pariyiṭṭhaṃ. Cittena anusañcaritanti manasā cintitaṃ. ‘‘Pattaṃ pariyesita’’nti etasmiṃ padadvaye catukkaṃ sambhavatīti taṃ dassetvā tassa vasena pattapariyesitapadāni, tato manasā anuvicaritañca nīharitvā dassetuṃ ‘‘lokasmiṃ hī’’tiādi vuttaṃ. Tattha pariyesitvā pattaṃ nāma pariyesanāya pariggāhabhāvato. Pariyesitaṃ nāma kevalaṃ pariyesitamevāti katvā pariyesitvā pattassa manussānuvicaritassa vuttattā. Paṭhamavikappe saṅkaro atthīti asaṅkarato ca dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Sabbanti viññātādi. Tañhi manoviññāṇena gahitattā manasā anuvicaritaṃ nāma na diṭṭhaṃ sutaṃ mutaṃ.

Etaṃmamasuttādivaṇṇanā niṭṭhitā.

5. Natthidinnasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
206. "非此等风"即此等能折断树枝等,此等因有身性非名为风。彼等实为常恒永恒。所以说"而风"等。以彼说七身中第四身。此能折断树枝等名为风片,即如风义。"如帝柱"以此唯显不动性,"如山峰"以此或显与常同。此风执著身常性而住"勿令非常性为胜"而障碍"风不吹"。此方法于"诸河流"等亦然。"而水"说依第二身。而胎不出因以固等性得彼。"彼等不升"如风,因如是住世间唯如是想而已,此为意趣。
风经注释终。
2-4. 此我所经等注释
207-209. "见"色处因应以眼见。"闻"声处因应以耳闻。"觉"香处等三种因应以鼻等得已受之取。余眼等七处名"识"因应唯以意识了知。"得"即已到达,任何应得寻求遍求而到达即已到达。"寻求"即已寻。"意所行"即意所思。于"得寻求"此二句中有四句,显示彼后为显示依彼力得寻求句,从彼拿出意所行说"于世间"等。其中寻求已得名为因寻求为摄取性。名为寻求因唯全然寻求故,因说寻求已得意所行。于第一分别有混杂,为显示无混杂说"或"等。"一切"即识等。彼因以意识取故名为意所行非见闻觉。
此我所经等注释终。
无施经注释

210.Dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ sandhāyā’’ti, dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipanti. Esa nayo ‘‘yiṭṭhaṃ huta’’nti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Paheṇakasakkāroti pāhunakānaṃ kātabbasakkāro. Phalanti ānisaṃsaphalaṃ nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassapi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha – ‘‘sabbe tattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhave yoniādīsu ca ṭhitā, tattha tattheva ucchijjanti nirudayavināsavasena nassanti. Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadanti, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na bhavato cavitvā āgamanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha – ‘‘cavitvā uppajjanakasattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā āhopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti āha ‘‘ye imañca…pe… pavedentī’’ti.

Catūsu mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayaṃ catūhi mahābhūtehi nibbattoti āha ‘‘catumahābhūtamayo’’ti. Ajjhattikā pathavīdhātūti sattasantānagatā pathavīdhātu. Bāhiraṃ pathavīdhātunti bahiddhā mahāpathaviṃ. Anuyātīti tassa anurūpabhāvena yāti upeti. Upagacchatīti pubbe bāhirapathavīkāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappattiyā sattabhāvena saṇṭhitā idāni ghaṭādipathavī viya tameva bāhirapathavīkāyaṃ upeti upagacchati, sabbaso tena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukhandhato niggatamahāvāyo viya tameva vāyukhandhaṃ upeti upagacchatīti diṭṭhigatiko sayameva attano vādaṃ bhindati. Ummattakapacchisadisañhi diṭṭhigatikadassanaṃ. Manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti tesaṃ visayabhāvā visayāpīti vadati. Visayiggahaṇena hi visayā gahitā eva hontīti. Guṇāguṇapadānīti guṇadosakoṭṭhāsā. Sarīrameva padānīti adhippetaṃ sarīrena taṃtaṃkiriyāya pajjitabbato. Dabbanti muyhantīti dattū, mūḷhapuggalā. Tehi dattūhi bālamanussehi paññattaṃ.

Natthidinnasuttavaṇṇanā niṭṭhitā.

6. Karotosuttavaṇṇanā



我来将这段巴利文直译成简体中文：
210. "施"以应施物为首说施故说"依施果之无而说",然而如何否定施食等事?此方法于"祭祀供养"此中亦然。"大祭"即一切共有大施。"礼物供养"即应对客人作供养。"果"即功德果及等流果。"异熟"即同类果。"住于他世无此世"即住于他世者以业应得此世不存在。"住于此世亦无他世"即住于此世者以业应得他世不存在。于此说因:"一切于彼彼断灭"。此等有情于任何有及生等住,于彼彼即断灭以无生灭坏而灭。"依果无"即依对母父正行邪行之果无而说"无母无父",非母父,亦非依对彼等今所作恭敬不恭敬之无,因彼等世间现见故。为显示"如水泡此等有情名为唯生,非从有死来而生"故说"无化生有情",所以说"无死已生有情"。名为沙门应如实知不告诉任何人而应抑制,否则名为空言。他人何能为他人作,如是于自己成就亦无任何依止因于彼彼断灭,所以说"彼等宣说此等"。
"属于四大"即四大所成。如陶器由泥生为泥所成,如是此由四大生,所以说"四大所成"。"内地界"即有情相续所摄地界。"外地界"即外大地。"随"即以彼相应性而去、而至。"趣向"即先从外地聚彼部分地来得内性而以有情性住立,今如瓶等地趣向彼外地聚,趣向,即与彼完全无差别成为一体义。于水等亦此方法,此中如雨由大海取水以雨水性再趣大海,如日光所取名帝火之火再趣日光,如从大风聚出大风再趣彼风聚,如是见者自破自说。因见者见如狂者篮。意为第六诸根趣向虚空,说彼等为境及境等。因取境者即已取境。"功过句"即功德过失部分。"唯身句"是意趣因由身应行彼彼作业。"愚"即愚痴,即愚痴人。由彼等愚者凡夫施设。
无施经注释终。
作者经注释

211.Sahatthā karontassāti sahatthena karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena pīḷentassā’’ti. Papañcasūdaniyaṃ ‘‘tajjentassa cā’’ti attho vutto, idha pana sumaṅgalavilāsiniyaṃ viya tajjanaṃ paribhāsanaṃ daṇḍeneva saṅgahetvā ‘‘daṇḍena pīḷentassa’’icceva vuttaṃ. Sokaṃ sayaṃ karontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehi attano vacanakarehi. Sayampi phandatoti parassa vibādhanappayogena sayampi phandato. Atipātayatoti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha – ‘‘hanantassapi hanāpentassapī’’ti. Kāraṇavasenāti kārāpanavasena.

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

Gaṅgāya dakkhiṇā disā appatirūpadeso, uttaradisā patirūpadesoti adhippāyena ‘‘dakkhiṇañcepī’’tiādi vuttanti āha ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādi. Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Uposathakammenāti uposathakammena ca. Ca-saddo hettha luttaniddiṭṭho. Damasaddo hi indriyasaṃvarassa uposathasīlassa ca vācako idhādhippeto. Keci pana ‘‘uposathakammenā’’ti idaṃ indriyadamanassa visesanaṃ, tasmā ‘‘uposathakammabhūtena indriyadamenā’’ti atthaṃ vadanti. Sīlasaṃyamenāti sīlasaṃvarena. Saccavacanenāti saccavācāya. Tassā visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā – ‘‘ekaṃ dhammaṃ atītassā’’tiādi (itivu. 25). Pavattīti yo karotīti vuccati, tassa santāne phalassa nibbattiyā paccayabhāvena pavatti. Sabbathāti ‘‘karoto’’tiādinā vuttena sabbappakārena kiriyameva paṭikkhipanti.

Karotosuttavaṇṇanā niṭṭhitā.

7. Hetusuttavaṇṇanā



我来将这段巴利文直译成简体中文：
211. "自手作者"即以自手作者。舍置、不动等于此亦以自手作摄。"手等"即手足耳鼻等。煮、烧、恼害故说"以杖压迫者"。于《疑义度》说"恐吓者"为义,此中则如《善吉祥光》摄恐吓、诽谤于杖中,唯说"以杖压迫者"。"自作愁"即自作他人愁因,或生起愁。由他人为己语者。"自亦动摇"即以恼害他人加行自亦动摇。"杀害"此字用于纯作者及使令作者义,所以说"杀者及令杀者"。"依作"即依令作。
屋之墙内外相连而住即屋连。不余任何完全除去为除去。属一家掠夺为一家贼。遍一切于道杀为遍道。恶不作因先无不能生起,故无恶。若如是云何有情趣向恶?说"然有情有'我作'如是想"。据说他如是想:此等有情害等作业不触自我因常性无变异,而身无心如木块,于彼损害亦无任何恶。"以剃刀轮"即以利剃刀制轮,即如剃刀轮义。
恒河南方不适宜地、北方适宜地,此意趣故说"若南"等,所以说"南岸诸人粗暴"等。"大祭"即如大胜祭之大祭。"以布萨业"即以布萨业。此中"及"字省略说。因调伏字于此意为说根律仪及布萨戒。某些则说"以布萨业"此为调伏根之形容,故说义为"以布萨业性调伏根"。"以戒制"即以戒律仪。"以实语"即以实语。彼别说因世间认为大福德性。如于恶法妄语重,如是于善法实语。所以世尊说:"超越一法"等。"转起"即说所作者,于彼相续果生之缘性转起。"一切"即依"作者"等所说一切方式否定作业。
作者经注释终。
因经注释

212.Ubhayenāti hetupaccayapaṭisedhavacanena. Saṃkilesapaccayanti saṃkilisanassa malīnabhāvassa kāraṇaṃ. Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa kāraṇaṃ. Natthi balanti sattānaṃ diṭṭhadhammikasamparāyikanibbānasampattiāvahaṃ balaṃ nāma kiñci natthi. Tenāha ‘‘yamhī’’tiādi. Nidassanamattañcetaṃ, saṃkilesikampi cāyaṃ paṭikkhipateva. Aññamaññavevacanānīti tassā tassā kiriyāya ussannaṭṭhena balaṃ, sūravīrabhāvāvahaṭṭhena vīriyaṃ, tameva daḷhaggāhabhāvato porisaṃ dhuraṃ vahantena pavattetabbato purisathāmo, paraṃ paraṃ ṭhānaṃ akkamanappavattiyā purisaparakkamoti vuttoti veditabbaṃ.

Satvayogato, rūpādīsu vā sattatāya sattā, pāṇanato assāsanapassāsanavasena pavattiyā pāṇā, te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato bhūtāti vuccantīti āha ‘‘aṇḍa…pe… vadantī’’ti. Jīvanato pāṇaṃ dhārentā viya vaḍḍhanato jīvāti sāliyavādike vadanti. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi tesaṃ balaṃ vīriyanti abalā avīriyā. Niyatatāti acchejjasuttāvutābhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyamo. Tattha tattha gamananti channaṃ abhijātīnaṃ vasena tāsu tāsu gatīsu upagamanaṃ. Samavāyena samāgamo saṅgati. Sabhāvoyevāti yathā kaṇṭakassa tikkhatā, kapitthaphalānaṃ parimaṇḍalatā , migapakkhīnaṃ vicittākāratā, evaṃ sabbassapi lokassa hetupaccayehi vinā tathā tathā pariṇāmo, ayaṃ sabhāvo eva akittimo eva. Tenāha ‘‘yena hī’’tiādi. Chaḷabhijātiyo parato vitthārīyanti. Sukhañca dukkhañca paṭisaṃvedentīti vadantā adukkhamasukhabhūbhiṃ sabbena sabbaṃ na jānantīti ulliṅgento ‘‘aññā sukhadukkhabhūmi natthīti dassentī’’ti āha.

Hetusuttavaṇṇanā niṭṭhitā.

8-10. Mahādiṭṭhisuttādivaṇṇanā

213-

我来将这段巴利文直译成简体中文：
212. "以二"即以因缘否定语。"染污缘"即染污、垢秽之因。"清净缘"即从染污清净、净化之因。"无力"即有情无任何能带来现世、来世、涅槃成就之力。所以说"于何"等。此唯举例,此亦否定染污。"互为同义词"即应知说彼彼作业增盛义为力,带来勇猛义为精进,由坚固持取性即是人性,因应运载重担而转起为人力,超越处处转起为人精进。
由有结合,或于色等有着性为有情,由呼吸即以入出息方式转起为生类,彼则依一根等分别说,所以说"一根"等。说由住于卵膜等为生,所以说"卵...等说"。由活命如持命及由增长为命,说米麦等。"无自在"即于染污清净无自在。"无力无精进"即无彼等力精进。"决定"即如不能断线缝制不能破宝珠,由趣、生、系缚、解脱方式决定转起。"往彼彼"即依六等流性于彼彼趣趋向。"和合"即依和合而会合。"唯自性"即如刺之锐利、木苹果之圆形、鸟兽之杂色,如是一切世间无因缘如是如是变异,此即自性非造作。所以说"因何"等。六等流后详说。说"觉受乐及苦"者完全不知不苦不乐地,暗示"显示无他乐苦地"而说。
因经注释终。
8-10. 大见经等注释
213-

215.Akatāti samena vā visamena vā kenaci hetunā na katā eva. Kenaci kataṃ karaṇaṃ vidhānaṃ natthi etesanti akatavidhānā. Padadvayenapi loke kenaci hetupaccayena nesaṃ abhinibbattitābhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato devassa brahmuno vā iddhiyāpi na nimmitā. Animmitāti vā kassaci animmāpakā. Ajanakāti etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavīkāyādīhi appaṭibaddhavuttikāti tassa laddhi. Yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepīti āha ‘‘kūṭaṭṭhā’’ti. Yamidaṃ ‘‘bījādito aṅkurādi jāyatī’’ti vuccati, tañca vijjamānameva tato nikkhamati, nāvijjamānaṃ, aññathā yato kutoci yassa kassaci uppatti siyāti adhippāyo. Ṭhitāti nibbikārabhāvena ṭhitā. Na calantīti na vikāraṃ āpajjanti. Vikārābhāvena hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Avipariṇāmadhammattā eva ca ne aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārābhāvato na hantabbatā, na ghāṭetabbatā cāti neva koci hantā ghātetā vā. Tenāha ‘‘sattannantvevā’’tiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsiādīsū’’tiādi. Kevalaṃ saññāmattameva hoti, na ghātanādi, paramatthato sattannantveva kāyānaṃ avikopanīyabhāvatoti adhippāyo.

Pamukhayonīnanti manussatiracchānādīsu khattiyabrāhmaṇādisīhabyagghādivasena padhānayonīnaṃ. Saṭṭhisatāni chasahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti . Eseva nayoti iminā ‘‘kevalaṃ takkamattena niratthakadiṭṭhiṃ dīpetī’’ti imameva atthaṃ atidisati. Ettha ca takkamattakenāti iminā yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attano parikappitaṃ sārato maññamānā tatheva abhinivissa takkadiṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthūsu viññūhi vicāraṇā kātabbāti dasseti. Kecīti uttaravihāravāsino. Te hi ‘‘pañca kammānīti cakkhusotaghānajivhākāyā, imāni pañcindriyāni ‘pañca kammānīti paññāpentī’’ti vadanti. Kammanti laddhīti oḷārikabhāvato paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhipaṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānantā ‘‘dvaṭṭhipaṭipadā’’ti vadanti. Ekasmiṃ kappeti ekasmiṃ mahākappe. Tatthāpi ca vivaṭṭaṭṭhāyisaññite ekasmiṃ asaṅkhyeyyakappe.


我来将这段巴利文直译成简体中文：
215. "非作"即非由平等或不平等任何因所作。"非所作法"即无任何作、造、制。以两词显示世间无任何因缘生起。"神通亦非造"即非任何神通者天或梵天以神通所造。或"非造"即不造作任何。"非生"以此否定地聚等为色等生因。因彼见色声等与地聚等无关联运转。如山峰非任何所生亦非任何能生,如是此等,所以说"如峰"。所说"从种等生芽等",彼即从彼出已有,非未有,否则从任何生任何应有,此为意趣。"住"即以无变异而住。"不动"即不成变异。因无变异故彼七身如柱稳住。不动即自性安住。所以说"不变易"。由不变易法性故彼等互不损害。因若有应成变异则有损害性,如是应摄受性则有摄受性,为显示彼无,经中说"不能"等。地即以身一分为地聚。命为第七诸身常性无变异故无能杀害,无能令杀。所以说"唯七"等。若无任何杀者,云何剑击?说"如于椎堆等"等。唯想而已,非杀害等,胜义唯七身不可坏性,此为意趣。
"主要生类"即于人畜等中刹帝利、婆罗门等、狮子、虎等方式主要生类。六万四千四百。"五百业"显示义为"及五业百"。"此即方法"以此推及"唯以思惟而已显无义见"此义。此中"唯以思惟"即以此因思惟者自在思惟任何自己所思以为精要而如是执取思惟见解,故智者不应于彼等见处作思择。"某些"即北寺住者。彼等说"五业即眼耳鼻舌身,此五根施设为'五业'"。"业"即信解为粗故信解为完全业。意业非粗故信解为半业,此为结合。应说"六十二行道"而不知自性语故说"六十二行道"。"于一劫"即于一大劫。于彼亦即于所称展转住一无数劫。


Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Luddāti aññepi ye keci māgavikanesādādayo, te pāpakammapasutatāya kaṇhābhijātīti vadanti. Bhikkhūti buddhasāsane bhikkhū. Te kira ‘‘sacchandarāgā paribhuñjantī’’ti adhippāyena catūsu paccayesu kaṇṭake pakkhipitvā khādantīti vadanti. Kasmāti ce? Yasmā te paṇītapaṇīte paccaye paṭisevantīti tassa micchāgāho. Ñāyaladdhepi paccaye paribhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadantīti apare. Eke pabbajitā, ye visesato attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti kaṇṭakavuttikāti vuttā. Ṭhatvā bhuñjananahānapaṭikkhepādivatasamāyogena paṇḍaratarā. Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakasamaye ājīvakaladdhiyā daḷhagāhitāya nigaṇṭhehipi paṇḍaratarā. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarā vuttā. Paramasukkābhijātīti ayaṃ tesaṃ laddhi.

Purisabhūmiyoti padhānapuggalena niddeso. Itthīnampetā bhūmiyo icchanteva. Bhikkhu ca pannakotiādi tesaṃ pāḷi eva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhe jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na katheti. Tenāha ‘‘na kiñci āhā’’ti. Niṭṭhuhanādivippakāre kenaci katepi khamanavasena na kiñci vadatīti vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ. Tato eva jighacchādubbalyaparetatāya sayanaparāyaṇaṃ samaṇaṃ pannabhūmīti vadanti.

Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena tesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekacce antarabhedā mahāsamayasuttavasena (dī. ni. 2.331 ādayo) dīpetabbā. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgena manussāpi anantabhedā. Pisācā eva pesācā, te mahantamahantā ajagarapetādayo. Chaddantadahamandākiniyo kuḷīramucalindanāmena vadanti.

Pavuṭāti sabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati. Kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ kammaṃ phussa phussa patvā patvā kāle paripakkabhāvāpādanena byantī karoti nāma. Suttaguḷeti suttavaṭṭiyaṃ. Nibbeṭhiyamānameva paletīti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaḍḍhīti dasseti paricchinnarūpattā. Nibbeṭhiyamānameva suttaguḷaṃ gacchatīti vuccati. Tañca kho suttapamāṇena, sutte pana asati kuto gacchati suttaguḷaṃ. Tenāha – ‘‘sutte khīṇe na gacchatī’’ti. Tattheva tiṭṭhati suttapariyantanti adhippāyo. Kālavasenāti attani veṭhetvā ṭhitaṃ sukhadukkhaṃ yathāvuttassa kālassa vasena nibbeṭhiyamāno bālo ca paṇḍito ca paleti gacchati, nātikkamati saṃsāraṃ.

Mahādiṭṭhisuttādivaṇṇanā niṭṭhitā.

11-18. Antavāsuttādivaṇṇanā

216-

我来将这段巴利文直译成简体中文：
"杀羊者"即屠羊者。如是应知屠猪者等。"猎者"即任何其他狩猎者、捕鸟者等,说彼等因从事恶业为黑等流。"比丘"即佛教比丘。据说说彼等"有欲贪而受用"意趣,说于四资具中刺入食用。若问何故?因彼等受用精妙资具,此为邪执。其他说即使受用如法所得资具,因违犯活命者法,名为于资具中刺入食用。"某些出家者",即特别从事自我折磨。如是彼等如行于刺故说为刺行者。以立住食用、洗浴禁止等禁戒结合而更白。"裸行者弟子"即说活命外道弟子。据说彼等于活命外道法中因坚执活命外道信解较尼干陀更白。据说难陀等令如是活命外道行达最高而住,故说较尼干陀及活命外道弟子更白。"最上白等流"此为彼等信解。
"人地"即以主要人说。女人亦欲此等地。"比丘及乞者"等为彼等经。此中"乞者"即乞食游行者,或行彼等行者。"胜者"即老者依老衰弱界,或依自行胜敌而住。据说如是者不对任何说法。所以说"不说任何"。说即使他人作唾等违逆亦依忍不说任何。"不得"即如说"彼不从瓮口受"等方式,结合不得因缘为不得。由此即为饥渴衰弱所困,说卧为主沙门为第五地。
"命活方百"即为有情命活之生活方式百。以"畜"取羊类,以"鹿"取纽鲁瞿、野牛等一切鹿类。"众多天"即依四大王天等、梵众天等及彼等中间差别众多天。此中四大王天某些中间差别应依大会经说明。"人亦无量"即依洲、方、家、族、生活等分类人亦无量差别。"蟒"即蟒,彼等大大蟒蛇、饿鬼等。说六牙池、曼陀吉尼以"龟池"名。
"系缚"即一切结。"智者...不上升"。何故?因有情轮回时定。
以戒等令未熟轮回因熟,即因速得清净。触已触已熟业,以得时令熟性而终尽。"线团"即线卷。"展转而行"以譬喻显示有情轮回渐次灭尽,非其增长,因有限量故。说展转线团而行。彼唯依线量,无线何从线团去?所以说"线尽不去"。意趣即住于彼线边际。"依时"即愚者及智者依所说时力展转所缠苦乐而行、去,不超轮回。
大见经等注释终。
11-18. 有边经等注释
216-;

223.Ekatovaḍḍhitanimittanti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ. Gāhenāti lābhī jhānacakkhunā passitvā gahaṇena. Takkenāti na lābhī takkamattena. Uppannadiṭṭhīti ‘‘loko’’ti uppannadiṭṭhi. Sabbato vaḍḍhitanti samantato appamāṇakasiṇanimittaṃ. Ekamevāti ‘‘ekameva vatthū’’ti uppannadiṭṭhi. Aṭṭhārasa veyyākaraṇānīti veyyākaraṇalakkhaṇappattāni aṭṭhārasa suttāni. Ekaṃ gamananti ekaṃ veyyākaraṇagamanaṃ.

Antavāsuttādivaṇṇanā niṭṭhitā.

2. Dutiyagamanādivaggavaṇṇanā

224-301.Dukkhavasenavuttanti ‘‘iti kho, bhikkhave, dukkhe sati dukkhaṃ upādāyā’’tiādidukkhavasena vuttaṃ. Tādisameva dutiyaṃ veyyākaraṇagamanaṃ. Tenāha ‘‘tatrāpi aṭṭhāraseva veyyākaraṇānī’’ti. Tehīti ‘‘rūpī attā hotī’’tiādinayapavattehi veyyākaraṇehi saddhiṃ. Tanti dutiyaṃ gamanaṃ.

Ārammaṇamevāti kasiṇasaṅkhātaṃ ārammaṇameva. Takkisaddena suddhatakkikānaṃ gahaṇaṃ daṭṭhabbaṃ.

Aniccadukkhavasenāti ‘‘yadaniccaṃ, taṃ dukkhaṃ, tasmiṃ sati tadupādāya evaṃ diṭṭhi uppajjatī’’ti vuttaaniccadukkhavasenāti. Tehiyevāti dutiye peyyāle vuttappakārehiyeva. Tiparivaṭṭavasenāti tehiyeva chabbīsatiyā suttehi catutthapeyyāle tiparivaṭṭavasena vuttoti yojanā.

Dutiyagamanādivaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Diṭṭhisaṃyuttavaṇṇanāya līnatthappakāsanā samattā.

4. Okkantasaṃyuttaṃ

1-10. Cakkhusuttādivaṇṇanā

302-311.Saddhādhimokkhanti saddahanavasena pavattaṃ adhimokkhaṃ, na sanniṭṭhānamattavasena pavattaṃ adhimokkhaṃ. Dassanampi sammattaṃ, taṃsijjhānavasena pavattaniyāmo sammattaniyāmo, ariyamaggo. Anantarāyataṃ dīpeti kappavināsapaṭibhāgena pavattattā. Tathā cāha ‘‘tenevāhā’’tiādi. Kappasīsena bhājanalokaṃ vadati. So hi uḍḍayhati, na kappo, uḍḍayhanavelāti jhāyanavelā. Ṭhito kappo ṭhitakappo, so assa atthīti ṭhitakappī, kappaṃ ṭhapetuṃ samatthoti attho. Olokananti saccābhisamayasaṅkhātaṃ dassanaṃ. Khamanti sahanti, ñāyantīti attho.

Cakkhusuttādivaṇṇanā niṭṭhitā.

Okkantasaṃyuttavaṇṇanā niṭṭhitā.

5. Uppādasaṃyuttavaṇṇanā

312-321.Sabbaṃpākaṭameva apubbassa abhāvato.

Uppādasaṃyuttavaṇṇanā niṭṭhitā.

6. Kilesasaṃyuttavaṇṇanā

322-331.Esoti cakkhusmiṃ chandarāgo. Upecca kilesetīti upakkileso. Cittassāti sāmaññavacanaṃ anicchanto codako ‘‘kataracittassā’’ti āha. Itaro kāmaṃ upatāpanamalīnabhāvakaraṇavasena upakkileso lokuttarassa natthi, vibādhanaṭṭho pana attheva uppattinivāraṇatoti adhippāyenāha ‘‘catubhūmakacittassā’’ti. Codako ‘‘tebhūmakā’’tiādinā attano adhippāyaṃ vivarati, itaro ‘‘uppattinivāraṇato’’tiādinā. Ariyaphalapaṭippassaddhipahānavasena pavattiyā sabbasaṃkilesato nikkhantattā nekkhammaṃ, magganibbānānaṃ pana nekkhammabhāvo ukkaṃsato gahito evāti āha ‘‘nekkhammaninnanti navalokuttaradhammaninna’’nti. Abhijānitvāti abhimukhabhāvena jānitvā. Sacchikātabbesūti paccakkhakātabbesu. Chaḷabhiññādhammesūti ariyamaggasampayuttadhammesu.

Kilesasaṃyuttavaṇṇanā niṭṭhitā.

7. Sāriputtasaṃyuttaṃ

1-9. Vivekajasuttādivaṇṇanā

332-

我来将这段巴利文直译成简体中文：
223. "一边增长相"即一边增长遍处相。"以得"即得者以禅眼见而取。"以思"即非得者唯以思惟。"生见"即生"世间"见。"遍增长"即周遍无量遍处相。"唯一"即生"唯一事"见。"十八解说"即具解说相十八经。"一行"即一解说行。
有边经等注释终。
第二行等品注释
224-301. "依苦说"即依"诸比丘,如是有苦依苦"等苦而说。第二解说行亦如是。所以说"彼中亦十八解说"。"与彼等"即与"有色我"等方式转起解说。"彼"即第二行。
"唯所缘"即名为遍处所缘。应见以"思惟者"字取纯思惟者。
"依无常苦"即依所说"若无常彼即苦,彼有时依彼生如是见"无常苦。"即以彼等"即以第二品所说方式。"依三转"即结合以彼等二十六经于第四品依三转说。
第二行等品注释终。
显扬真义之相应部注释见注释解隐义竟。
入相应
1-10. 眼经等注释
302-311. "信胜解"即依信起胜解,非依唯决定起胜解。见亦正性,由彼成就转起决定为正性决定,即圣道。显示无障碍因以劫坏对等转起。如是说"由彼说"等。以劫首说器世间。因彼烧,非劫,烧时即烧坏时。住劫为住劫,彼有此为住劫者,即能令劫住义。"观"即名为谛现观见。"容"即持、知义。
眼经等注释终。
入相应注释终。
生相应注释
312-321. 一切皆明显因无新义。
生相应注释终。
烦恼相应注释
322-331. "此"即眼中欲贪。"近恼"即近而恼。"心"为共通语,问者不欲而问"何心"。他者虽依热恼垢染性为近恼出世间无,然有障碍义因障生起,此意趣说"四地心"。问者以"三地"等显自意趣,他者以"因障生起"等。因依圣果止息断转起,从一切染污出离故出离,然道涅槃出离性已取最上,所以说"倾出离即倾九出世法"。"证知"即向于知。"应证"即应现见。"六通法"即与圣道相应诸法。
烦恼相应注释终。
舍利弗相应
1-9. 离生乐经等注释
332-

340.Naevaṃ hotīti ettha ‘‘ahaṃ samāpajjāmī’’ti vā, ‘‘ahaṃ samāpanno’’ti vā mā hotu tadā tādisābhogābhāvato. ‘‘Ahaṃ vuṭṭhito’’ti pana kasmā na hotīti? Sabbathāpi na hotveva ahaṅkārassa sabbaso pahīnattā.

Vivekajasuttādivaṇṇanā niṭṭhitā.

10. Sūcimukhīsuttavaṇṇanā

341.Tasmiṃ vacane paṭikkhitteti – ‘‘adhomukho bhuñjasī’’ti paribbājikāya vuttavacane – ‘‘na khvāhaṃ bhaginī’’ti paṭikkhitte. Vādanti dosaṃ. Ubbhamukhoti uparimukho. Puratthimādikā catasso disā. Dakkhiṇapuratthimādikā catasso vidisā.

Ārāmaārāmavatthuādīsu bhūmiparikammabījābhisaṅkharaṇādipaṭisaṃyuttā vijjā vatthuvijjā, tassā pana micchājīvabhāvaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesaṃ tesaṃ attano paccayadāyakānaṃ. Tattha tattha gamananti tesaṃ sāsanaharaṇavasena taṃ taṃ gāmantaradesantaraṃ. Evamārocesīti attukkaṃsanaparavambhanarahitaṃ kaṇṇasukhaṃ pemanīyaṃ hadayaṅgamaṃ therassa dhammakathaṃ sutvā pasannamānasā evaṃ ‘‘dhammikaṃ samaṇā sakyaputtiyā’’tiādinā sāsanassa guṇasaṃkittanavācaṃ kulānaṃ ārocesi.

Sūcimukhīsuttavaṇṇanā niṭṭhitā.

Sāriputtasaṃyuttavaṇṇanā niṭṭhitā.

8. Nāgasaṃyuttaṃ

1. Suddhikasuttavaṇṇanā

342.Aṇḍajāti aṇḍe jātā. Vatthikoseti vatthikosasaññite jarāyupuṭe jātā. Saṃsedeti saṃsinne kilinnaṭṭhāne uppannā. Upapatitvā viyāti kutocipi avapatitvā viya nibbattā. Puggalānanti tathā vinetabbapuggalānaṃ.

Suddhikasuttavaṇṇanā niṭṭhitā.

2-50. Paṇītatarasuttādivaṇṇanā

343-391.Vissaṭṭhakāyāti ‘‘ye cammena vā rudhirena vā aṭṭhinā vā atthikā, te sabbaṃ gaṇhantū’’ti tattha nirapekkhacittatāya adhiṭṭhitasīlatāya pariccattasarīrā. Duvidhakārinoti ‘‘kālena kusalaṃ, kālena akusala’’nti evaṃ kusalākusalakārino. Saha byayati pavattatīti sahabyo, sahacāro. Tassa bhāvo sahabyatā, taṃ sahabyataṃ. Adanīyato annaṃ. Khādanīyato khajjaṃ. Pātabbato pānaṃ. Nivasanīyato vatthaṃ. Nivasitabbaṃ nivāsanaṃ. Parivaritabbaṃ pāvuraṇaṃ. Yānti tenāti yānaṃ, upāhanādiyānāni. Ādisaddena vayhasivikādīnaṃ saṅgaho. Chattampi parissayātapadukkhaparirakkhaṇena maggagamanasādhananti katvā ‘‘chattupāhana’’ntiādi vuttaṃ. Tena vuttaṃ ‘‘yaṃ kiñci gamanapaccaya’’nti. Patthanaṃ katvā…pe… tattha nibbattanti campeyyanāgarājā viyāti daṭṭhabbaṃ.

Paṇītatarasuttādivaṇṇanā niṭṭhitā.

Nāgasaṃyuttavaṇṇanā niṭṭhitā.

9. Supaṇṇasaṃyuttavaṇṇanā

392-

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340. "非如是"此中"我入定"或"我已入定"不应有因彼时无如是作意。然"我已出定"何故不有?因一切方式皆不有因我执完全已断。
离生乐经等注释终。
针口经注释
341. "于彼言拒绝"即遍行女说"汝向下食"言被"不然姊妹"拒绝。"过"即过失。"向上"即向上方。东等四方。东南等四维。
于园林园地等相应地整理、种子准备等明为地明,为显示彼邪命性故说"彼等"等。彼等自己施资具者。"往彼彼"即依运彼等教故往彼彼村间方间。"如是告"即听闻长老无自赞毁他、悦耳、可爱、入心法语后心生净信,如是以"沙门释子如法"等赞扬教法语告诸家。
针口经注释终。
舍利弗相应注释终。
龙相应
清净经注释
342. "卵生"即生于卵。"胎衣"即生于名为胎衣胎膜。"湿生"即生于潮湿粘滑处。"化生"即如从某处化生而生。"诸人"即如是应调伏诸人。
清净经注释终。
2-50. 更胜经等注释
343-391. "舍身"即以"若需皮或血或骨,彼等皆取"如是于彼无顾恋心决意戒性舍弃身体。"二分作者"即如是"有时善,有时不善"行善不善者。"俱"即共转起故为共,即同伴。彼性为俱性,彼即俱性。食用故为食物。咀嚼故为硬食。饮用故为饮料。穿用故为衣。应穿为下衣。应披为上衣。"乘"即以彼行故为乘,鞋等乘。以"等"字摄轿子等。伞亦以防护危险日晒苦作行道资助,故说"伞鞋"等。所以说"任何行缘"。应见如作愿...彼处生起如瞻波龙王。
更胜经等注释终。
龙相应注释终。
金翅鸟相应注释
392-

437.Pattānanti ubhosu pakkhesu pattānaṃ. Vaṇṇavantatāyāti atisayena vicittavaṇṇatāya. Atisayattho hi ayaṃ vanta-saddo. Purimanayenāti nāgasaṃyutte paṭhamasutte vuttanayena. Uddharantīti samuddato uddharanti, pathavantarapabbatantarato pana tesaṃ uddharaṇaṃ dukkarameva. Paṇītatareti balena paṇītatare, balavanteti attho. Anuddharaṇīyanāgāti ānubhāvamahantatāya ca vasanaṭṭhānaviduggatāya ca uddharituṃ asakkuṇeyyā nāgā. Te ‘‘sattavidhā’’ti vatvā sarūpato vasanaṭṭhānato ca dassento ‘‘kambalassatarā’’tiādimāha. Tattha kambalassatarā dhataraṭṭhāti ime jātivasena vuttā. Sattasīdantaravāsinoti sattavidhasīdasamuddavāsino. Pathaviṭṭhakāti pathavantaravāsino, tathā pabbataṭṭhakā. Te ca vimānavāsino. Te nāge koci supaṇṇo uddharituṃ na sakkotīti sambandho. Sesanti ‘‘kāyena dvayakārino’’tiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ nāgasaṃyutte vuttanayameva, tattha ca vuttanayeneva attho veditabboti adhippāyo.

Supaṇṇasaṃyuttavaṇṇanā niṭṭhitā.

10. Gandhabbakāyasaṃyuttavaṇṇanā

438-549. Mūlagandhādibhedaṃ gandhaṃ avanti apayuñjantīti gandhabbā, tesaṃ kāyo samūho gandhabbakāyo, gandhabbadevanikāyo. Cātumahārājikesu ekiyāva te daṭṭhabbā, tappariyāpannatāya tattha vā niyuttāti gandhabbakāyikā. Tesaṃ tesaṃ rukkhagacchalatānaṃ mūlaṃ paṭicca pavatto gandho mūlagandho, tasmiṃ mūlagandhe. Adhivatthāti mūlagandhaṃ adhiṭṭhāya, abhibhuyya vā vasantā. Esa nayo sesesupi. Taṃ nissāyāti taṃ mūlagandhaṃ rukkhaṃ paccayaṃ katvā nibbattā. Na kevalaṃ tattha gandho eva, mūlameva vā tesaṃ paccayoti dassento ‘‘so hī’’tiādimāha. Upakappatīti nivāsaṭṭhānabhāvena viniyuñjati. Gandhagandheti gandhānaṃ gandhasamudāye. Mūlādigandhānaṃ gandheti mūlādigataavayavagandhānaṃ gandhe, timūlādigatasamudāyabhūteti attho. Pubbe hi ‘‘mūlagandhe’’tiādinā rukkhānaṃ avayavagandho gahito, idha pana sabbaso gahitattā samudāyagandho veditabbo. Tenāha ‘‘yassa hi rukkhassā’’tiādi. Soti so sabbo mūlādigato gandho gandhasamudāyo idha gandhagandho nāma. Tassa gandhassa gandheti tassa samudāyagandhassa tathābhūte gandhe. Sarikkhaṃ sadisaṃ paṭidānaṃ etissāti sarikkhadānaṃ, patthanā. Yathādhippetaphalāni sarikkhadānattāva adhippetaphalaṃ dentu, asarikkhadānaṃ kathanti? Tampi detiyeva puññassa sabbakāmadadattāti āha ‘‘asarikkhadānampī’’tiādi.

Gandhabbakāyasaṃyuttavaṇṇanā niṭṭhitā.

11. Valāhakasaṃyuttavaṇṇanā

550-

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437. "诸翼"即两翼上的羽毛。"具色"即以极其杂色性。此"具"字义为殊胜。"如前法"即如龙相应第一经所说法。"拔出"即从海拔出,然从地内山内拔出彼等则甚难。"更胜"即以力更胜,即有力义。"不可拔龙"即以威力大及住处难到不能拔出诸龙。说彼等"七种"后,为显示自性及住处而说"金蛇等"等。此中金蛇、持国依生而说。"住七潜处"即住七种潜海。"住地者"即住地内者,如是住山者。彼等住天宫。任何金翅鸟不能拔出彼等龙,如是结合。"余"即于"身二分作"等中应说者,一切皆如龙相应所说法,此意趣即应知义如彼处所说法。
金翅鸟相应注释终。
乾闼婆众相应注释
438-549. 受用香者为乾闼婆,彼等之众即聚为乾闼婆众,即乾闼婆天众。应见彼等定属四大王天,或依属彼故任彼为乾闼婆众。依彼等树木藤蔓之根而起香为根香,于彼根香。"住上"即依住根香,或胜住。余亦此法。"依彼"即依彼根香树为缘而生。为显示非唯彼处香或唯根为彼等缘,故说"因彼"等。"适合"即以住处性运用。"香之香"即众香之香聚。"根等香之香"即根等所得支分香之香,即根等所得聚集义。因前以"于根香"等取树之支分香,此中因普遍取故应知聚香。所以说"若有树"等。"彼"即彼一切根等所得香香聚此处名香之香。"彼香之香"即彼聚香如是香。"等施"即此具相等施予。"不等施亦"等,何故?不等施亦施因福德能施一切所欲故。
乾闼婆众相应注释终。
云相应注释
550-

606. Lokaṃ vālentā saṃvarantā chādentā ahanti pariyesantīti valāhā, devaputtā. Tesaṃ samūho valāhakadevakāyoti āha ‘‘valāhakakāyikā’’tiādi. Sītakaraṇavalāhakāti sītaharaṇavalāhakā. Sesapadesūti uṇhavalāhakādipadesu. Eseva nayoti ‘‘uṇhakaraṇavalāhakā’’tiādinā attho veditabbo. Cittaṭṭhapananti ‘‘sītaṃ hotū’’ti evaṃ cittassa uppādanaṃ. Vassāneti vassakāle. Utusamuṭṭhānamevāti pākatikasītamevāti attho. Uṇhepīti uṇhakāle. Abbhamaṇḍapoti maṇḍapasadisaabbhapaṭalavitānamāha. Abbhaṃ uppajjatīti tahaṃ tahaṃ paṭalaṃ uṭṭhahati. Abbheyevāti abbhakāle eva, vassāneti attho. Atiabbhanti satapaṭalasahassapaṭalaṃ hutvā abbhuṭṭhānaṃ. Cittavesākhamāsesūti vasantakālaṃ sandhāyāha. Tadā hi viddho vigatavalāhako devo bhavituṃ yutto. Uttaradakkhiṇādīti ādi-saddena pacchimavātādiṃ saṅgaṇhāti. Pakativātoti pakatiyā sabhāvena vāyanakavāto. Taṃ utusamuṭṭhānamevāti āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayautusamuṭṭhānameva. Esa nayo utusamuṭṭhānasītuṇhavātesupi. Tampi hi āhārūpajīvīnaṃ sattānaṃ sādhāraṇakammūpanissayamevāti.

Gītanti meghagītaṃ. Saccakiriyāyāti tādisānaṃ purisavisesānaṃ saccādhiṭṭhānena. Iddhibalenāti iddhimantānaṃ iddhiānubhāvena. Vināsameghenāti kappavināsakameghena. Aññenapi kaṇhapāpikasattānaṃ pāpakammapaccayā uppannavināsameghena vuṭṭhena so so deso vinassateva.

Valāhakasaṃyuttavaṇṇanā niṭṭhitā.

12. Vacchagottasaṃyuttavaṇṇanā

607-661.Aññāṇāti aññāṇahetu, saccapaṭicchādakasammohahetūti attho. Aṭṭhakathāyaṃ pana imameva atthaṃ hetuatthena karaṇavacanena dassetuṃ ‘‘aññāṇenā’’ti vuttaṃ. Sabbānīti ‘‘aññāṇā adassanā anabhisamayā’’tiādīni padāni ekādasasu suttesu āgatāni, pañcapaññāsa veyyākaraṇāni vuttāni suttesu pañcannaṃ khandhānaṃ vasena veyyākaraṇassa āgatattā.

Vacchagottasaṃyuttavaṇṇanā niṭṭhitā.

13. Jhānasaṃyuttaṃ

1. Samādhimūlakasamāpattisuttavaṇṇanā

662.Samādhikusaloti samādhismiṃ kusalo. Tayidaṃ samādhikosallattaṃ saha jhānaṅgayogena catubbidho jhānasamādhi, tasmā taṃ taṃ vibhāgaṃ jānantassa siddhaṃ hotīti āha – ‘‘paṭhamaṃ jhāna’’ntiādi. Tattha vitakkavicārapītisukhekaggatāvasena paṭhamaṃ pañcaṅgikaṃ, pītisukhekaggatāvasena dutiyaṃ tivaṅgikaṃ, sukhekaggatāvasena tatiyaṃ duvaṅgikaṃ, upekkhekaggatāvasena catutthaṃ duvaṅgikamevāti evaṃ tasmiṃ tasmiṃ jhāne taṃtaṃaṅgānaṃ vavatthāne kusalo. Samāpattikusaloti samāpajjane kusalo. Hāsetvāti tosetvā. Kallaṃ katvāti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇañca samādhānena samāpajjane cittaṃ samatthaṃ katvā. Sesapadānīti sesā tayo koṭṭhāsā. Tatiyādīsu nayesu akusalopi jhānatthāya paṭipannattā ‘‘jhāyītevā’’ti vutto.

Samādhimūlakasamāpattisuttavaṇṇanā niṭṭhitā.

2-55. Samādhimūlakaṭhitisuttādivaṇṇanā

663-

我来将这段巴利文直译成简体中文：
606. 遮覆笼罩世间而寻求为云,即天子。彼等之众为云天众,所以说"云众"等。"作寒云"即取寒云。"余句中"即热云等句。"此即方法"即应知以"作热云"等义。"心住立"即如是"令冷"生起心。"雨季"即雨时。"唯气候所生"即普通寒义。"热时亦"即热季。"云棚"即说如棚云层帐。"云生"即彼彼处层生起。"唯云时"即唯云时,即雨季义。"过云"即成百层千层云升起。"支提月毗舍佉月"即说春季。因彼时天应无云晴朗。"东南等"以"等"字摄西风等。"自然风"即自性自然吹之风。"彼唯气候所生"即一切依食活有情共业依托气候所生。于气候所生寒热风亦此法。因彼亦是一切依食活有情共业依托。
"歌"即云歌。"谛语"即如是胜人真实决意。"神通力"即神通者之神通威力。"坏云"即劫坏云。由其他黑恶有情恶业缘所生坏云亦雨,则彼彼处即坏。
云相应注释终。
婆蹉种相应注释
607-661. "由无知"即以无知为因,即以障真理迷妄为因义。注释中为以因义显示此义以作具,故说"以无知"。"一切"即"无知、不见、不现观"等句于十一经所来,说五十五解说因诸经依五蕴方式而来解说。
婆蹉种相应注释终。
禅相应
定根本等至经注释
662. "定善巧"即于定善巧。此定善巧与禅支相应四种禅定,故说知彼彼分别者成就,说"初禅"等。此中初以寻伺喜乐一境性为五支,二以喜乐一境性为三支,三以乐一境性为二支,四以舍一境性为二支,如是于彼彼禅善巧确立彼彼支。"等至善巧"即于入定善巧。"令喜"即令悦。"令适"即以远离定对治法及令助缘和合入定令心适应。"余句"即余三部分。第三等法中虽不善亦为禅故行故说"禅者"。
定根本等至经注释终。
2-55. 定根本住经等注释
663-

716. Dutiyādisuttesu ṭhitikusaloti ettha antogadhahetuattho ṭhiti-saddo, tasmiñca pana kusaloti atthoti āha – ‘‘jhānaṃ ṭhapetuṃ akusalo’’ti. Sattaṭṭhaaccharāmattanti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ na sakkoti adhiṭṭhānavasībhāvassa anipphāditattā. Yathāparicchedena kālena vuṭṭhātuṃ na sakkoti vuṭṭhānavasībhāvassa anipphāditattā. Kallaṃ jātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāvena kasiṇārammaṇesu ‘‘idaṃ nāma asukassā’’ti visayavasena samāpajjituṃ asakkonto na samādhismiṃ ārammaṇakusalo. Na samādhismiṃ gocarakusaloti samādhismiṃ nipphāditabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare ca satisampajaññavirahito akusalo. Keci pana ‘‘kammaṭṭhānagocaro paṭhamajjhānādikaṃ, ‘evaṃ samāpajjitabbaṃ, evaṃ bahulīkātabba’nti ajānanto tattha akusalo nāmā’’ti vadanti. Kammaṭṭhānaṃ abhinīharitunti kammaṭṭhānaṃ visesabhāgiyatāya abhinīharituṃ akusalo. Sakkaccakārīti cittīkārī. Sātaccakārīti niyatakārī. Samādhissa upakārakadhammāti appanākosallā. Samāpattiādīhīti ādi-saddena sakkaccakāripadādīnaṃyeva saṅgaho daṭṭhabbo catukkānaṃ vuttattā. Tenāha ‘‘yojetvā catukkā vuttā’’ti. Lokiyajjhānavaseneva kathitaṃ ‘‘samādhikusalo’’tiādinā nayena desanāya pavattattā. Na hi lokuttaradhammesu akosallaṃ nāma labbhati. Yadi akosallaṃ, na kusalasaddena visesitabbatā siyāti.

Samādhimūlakaṭhitisuttādivaṇṇanā niṭṭhitā.

Jhānasaṃyuttavaṇṇanā niṭṭhitā.

Niṭṭhitā ca sāratthappakāsiniyā

Saṃyuttanikāya-aṭṭhakathāya khandhavaggavaṇṇanā.

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāye

Saḷāyatanavaggaṭīkā

1. Saḷāyatanasaṃyuttaṃ

1. Aniccavaggo

1. Ajjhattāniccasuttavaṇṇanā

1. Cakkhatīti cakkhu, ñāṇaṃ, yathāsabhāvato ārammaṇassa jānanena samavisamaṃ ācikkhantaṃ viya pavattatīti attho. Tathā maṃsacakkhu. Tampi hi rūpadassane cakkhatīti cakkhu. Buddhānaṃyeva cakkhūti buddhacakkhu, asādhāraṇato hi sattasantānesu sassatucchedadiṭṭhi anulomikañāṇayathābhūtañāṇānañceva kāmarāgānusayādīnañca yāthāvato vibhāvitañāṇaṃ āsayānusayañāṇaṃ indriyaparopariyattañāṇañca. Heṭṭhimā tayo maggā catusaccadhammesu vuttākārena pavattiyā dhamme cakkhūti dhammacakkhu, tathā tesaṃ phalāni taṃtaṃpaṭipakkhesu paṭippassaddhipahānavasena pavattanato. Samantato sabbadhammesu cakkhukiccasādhanato samantacakkhu, sabbaññutaññāṇaṃ. Dibbavihārasannissayena laddhabbato devānaṃ dibbacakkhu viyāti taṃ dibbacakkhu, abhiññāviseso. Ālokaṃ vaḍḍhetvā rūpadassanato ‘‘ālokapharaṇenā’’ti vuttaṃ. ‘‘Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādī’’tiādinā (saṃ. ni. 

我来将这段巴利文直译成简体中文：
716. 第二等经中"住善巧"此中"住"字含义因,于彼善巧义故说"不善于安立禅"。"七八响指顷"即以未成就决意自在故不能安立禅七八响指顷时。以未成就出定自在故不能依所限时出定。"适应"即成适应,于彼适应不能以适应性于遍处所缘"此为某某"依境而入,不为定中所缘善巧。"不为定中行境善巧"即于定中应成就之行境名为业处及行处中缺失念与正知不善巧。某些则说"业处行境为初禅等,'如是应入,如是应多作'不知,名为于彼不善"。"引导业处"即不善于引导业处至殊胜分。"恭敬作"即尊重作。"相续作"即定作。"定助法"即安止善巧。"等至等"以"等"字应见摄恭敬作等句,因说四组。所以说"结合说四组"。依世间禅说因以"定善巧"等方式教说转起。因于出世法不得名不善巧。若不善巧,则不应以善字修饰。
定根本住经等注释终。
禅相应注释终。
显扬真义注释之相应部注释蕴品注释终。
礼敬彼世尊阿罗汉正等正觉
相应部六处品注
六处相应
无常品
内无常经注释
1. "见"为眼,即智,义为如以如实知所缘显示平等不平等而转。如是肉眼。因彼亦于见色而见故为眼。唯诸佛之眼为佛眼,因不共于诸有情相续故即如实辨别常见断见随顺智如实智及欲贪随眠等之智即意乐随眠智、根上下智。下三道以所说行相转于四谛法为法眼,如是彼等果以于彼彼对治止息断方式转起故。遍于一切法成就眼作用故为普眼,即一切智智。因依天住所得故如天天眼故彼为天眼,即神通差别。以"遍光"说因增光见色。如"诸比丘,于前未闻法中生眼:'此是苦圣谛'"等。

5.1081; mahāva. 15) nayena āgatattā catusaccaparicchedakañāṇaṃ ‘‘paññācakkhū’’ti vuttaṃ. Tadidaṃ ‘‘vipassanāñāṇa’’nti vadanti, ‘‘vipassanāmaggaphalapaccavekkhaṇañāṇānī’’ti apare.

Paccayabhūtehi etehi abhisambharīyantīti sambhārā, upatthambhabhūtā catusamuṭṭhānikarūpā. Saha sambhārehīti sasambhāraṃ. Mahābhūtānaṃ upādāya pasīdatīti pasādo. Akkhikūpake akkhipaṭalehīti ubhohi akkhidalehi. Sambhavoti āpodhātumeva sambhavabhūtamāha. Idha ‘‘terasa sambhārā’’ti vuttaṃ. Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 596) pana saṇṭhānena saddhiṃ ‘‘cuddasa sambhārā’’ti āgataṃ. Tattha saṇṭhānanti vaṇṇāyatanameva parimaṇḍalādisaṇṭhānabhūtaṃ. Visuṃ vacanaṃ pana nesaṃ tathābhūtānaṃ atathābhūtānañca āpodhātuvaṇṇāyatanānaṃ yathāvutte maṃsapiṇḍe vijjamānattā. Sambhavassa catudhātunissitehi saha vuttassa dhātuttayanissitatā yojetabbā. Diṭṭhimaṇḍaleti abhimukhaṃ ṭhitānaṃ paṭibimbapaññāyanaṭṭhānabhūte cakkhusaññitāya diṭṭhiyā pavattiṭṭhānabhūte maṇḍale. Sanniviṭṭhanti etena cakkhupasādassa anekakalāpagatabhāvo dassito. Tathā hi so satta akkhipaṭalāni abhibyāpetvā vattati. Yasmā so satta akkhipaṭalāni byāpetvā ṭhitehi attano nissayabhūtehi katūpakāraṃ taṃnissiteheva āyuvaṇṇādīhi anupālitaparivāritaṃ tisantatirūpasamuṭṭhāpakehi utucittāhārehi upatthambhiyamānaṃ hutvā tiṭṭhati. Rūpadassanasamatthanti attānaṃ nissāya pavattaviññāṇassa vasena rūpāyatanadassanasamatthaṃ. Vitthārakathāti tassa cakkhuno sotādīnañca hetupaccayādivasena ceva lakkhaṇādivasena ca vitthārakathā.

Sammasanacāracittanti vipassanāya pavattiṭṭhānabhūtaṃ vipassitabbaṃ cittaṃ. Keci ‘‘vipassanupagatakiriyamayacitta’’nti vadanti, taṃ tesaṃ matimattaṃ. Tīṇi lakkhaṇāni dassetvā vipassanaṃ ussukkāpetvā arahattassa pāpanavasena desanāya pavattattā.

Ajjhattāniccasuttavaṇṇanā niṭṭhitā.

2-3. Ajjhattadukkhasuttādivaṇṇanā

2-3.Dvelakkhaṇānīti dukkhānattalakkhaṇāni. Ekaṃ lakkhaṇanti anattalakkhaṇaṃ. Sesānīti vuttāvasesāni lakkhaṇāni. Tehīti yehi dutiyatatiyāni suttāni desitāni, tehi. Sallakkhitānīti sammadeva upadhāritāni. Ettakenāti dvinnaṃ ekasseva vā lakkhaṇassa kathanena.

Ajjhattadukkhasuttādivaṇṇanā niṭṭhitā.

4-6. Bāhirāniccasuttādivaṇṇanā

4-6.Vuttasadisovāti ‘‘dve lakkhaṇānī’’tiādinā vuttasadiso eva. Nayoti atidesanayo.

Bāhirāniccasuttādivaṇṇanā niṭṭhitā.

7-12. Ajjhattāniccātītānāgatasuttādivaṇṇanā

7-12.Sallakkhetvāti atītānāgatānaṃ avijjamānattā gāhassa daḷhatāya sallakkhetvā. Paccuppannesu vijjamānattā balavatā taṇhādigāhena vipassanāvīthiṃ paṭipādetuṃ kilamantānaṃ vineyyānaṃ vasena.

Ajjhattāniccātītānāgatasuttādivaṇṇanā niṭṭhitā.

Aniccavaggavaṇṇanā niṭṭhitā.

2. Yamakavaggo

1-4. Paṭhamapubbesambodhasuttādivaṇṇanā

13-

我来将这段巴利文直译成简体中文：
5.1081. 依"诸比丘,于前未闻法中生眼:'此是苦圣谛'"等方式而来,故说分别四谛智为"慧眼"。此说为"观智",其他说"观、道、果、省察智"。
以此等为缘而集起为资具,即为支持之四等起色。"有资具"即与资具俱。依于大种而净为净。"于眼窝眼幕"即两眼膜。"集聚"即说水界为集聚。此中说"十三资具"。然《殊胜义注》中与形色一起说来为"十四资具"。此中"形"即色处成圆等形。别说彼等如是性非如是性水界色处因于所说肉团存在。应结合说集聚依四界与三界依性。"见轮"即立于对面镜像显现处成为名为见转起处轮。"住"以此显示眼净色属多聚。如是彼遍及七眼幕而转。因彼以依自己成助缘之所依同依者命色等摄护围绕,被三相续色生起气候、心、食所支持而住。"能见色"即依自所依转起识能见色处。"广说"即依因缘等及相等广说彼眼及耳等。
"思察所行心"即成为观转起处应观之心。某些说"成观所摄唯作心",彼为彼等意解。因显示三相发起观依得阿罗汉方式教说转起。
内无常经注释终。
2-3. 内苦经等注释
2-3. "二相"即苦无我相。"一相"即无我相。"余"即所说余相。"彼等"即以彼等说第二第三经者。"善察"即善审察。"以此"即以说二或一相。
内苦经等注释终。
4-6. 外无常经等注释
4-6. "如所说"即如"二相"等所说。"法"即类推法。
外无常经等注释终。
7-12. 内无常过未等经等注释
7-12. "察知"即因察知过未不存在故执持坚固。因依现在存在故以强力贪等执持疲于趣入观道诸所化者。
内无常过未等经等注释终。
无常品注释终。
双品
1-4. 第一正觉前等经等注释
13-

16. Dvīsupi suttesu āyatanānaṃ vasena desanā ekarasāvāti ‘‘paṭhamadutiyesū’’ti ekajjhaṃ paduddhāro kato. Āhito ahaṃmāno etthāti attā, attabhāvo. Attānamadhi ajjhattaṃ, tappariyāpannattā tattha bhavāni ajjhattikāni, tesaṃ ajjhattikānaṃ. Ajjhattañca nāma ajjhattajjhattaṃ , niyakajjhattaṃ, gocarajjhattaṃ, visayajjhattanti catubbidhaṃ. Tattha ajjhattajjhattaṃ ajjhatte bhavanti ajjhattikanti āha ‘‘ajjhattajjhattavasena ajjhattikāna’’nti. Tesaṃ cakkhādīnaṃ ajjhattesupi ajjhattikabhāvo adhikasinehavatthutāyāti āha ‘‘chandarāgassa adhimattabalavatāyā’’ti. Idāni tattha tamatthaṃ paṭiyoginā saddhiṃ udāharaṇavasena dassento ‘‘manussānaṃ hī’’tiādimāha. Taṃ uttānameva. Bāhirānīti ajjhattikato bahi bhavāni.

Paṭhamapubbesambodhasuttādivaṇṇanā niṭṭhitā.

5-6. Paṭhamanoceassādasuttādivaṇṇanā

17-18.Nikkhantāti lokato nikkhantā. Visaṃyuttā saṃyogahetūnaṃ kilesānaṃ pahīnattā no saṃyuttā. No adhimuttāti na ussukkajātā. Vimariyādī…pe… cetasāti vigatakilesavaṭṭamariyādatāya nimmariyādīkatena cittena. Catusaccameva kathitaṃ cakkhādīnaṃ assādādino kathitattā.

Paṭhamanoceassādasuttādivaṇṇanā niṭṭhitā.

7-10. Paṭhamābhinandasuttādivaṇṇanā

19-22.Vaṭṭavivaṭṭameva kathitaṃ abhinandanānaṃ uppādanirodhānañca vasena desanāya pavattattā. Anupubbakathāti ādito paṭṭhāya padatthavaṇṇanā. Nesanti suttānaṃ.

Paṭhamābhinandasuttādivaṇṇanā niṭṭhitā.

Yamakavaggavaṇṇanā niṭṭhitā.

3. Sabbavaggo

1. Sabbasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
16. 于两经中依处而说一味故"于第一第二"合为一语析出。置我慢于此为我,即自体。胜于我为内,属彼故于彼有为内,彼等为内。内名为内之内、自内、境内、处内为四种。此中内之内于内有为内故说"依内之内故内"。彼等眼等于内亦内性因多爱着事故说"欲贪极强力故"。今于彼以对立者共以譬喻方式显示说"因人等"等。彼明显。"外"即于内之外有。
第一正觉前等经等注释终。
5-6. 第一若无味等经等注释
17-18. "出离"即出离世间。"离系"即因断系因烦恼故非系。"非胜解"即非发热。"心无边际...等"即因离烦恼轮回边际故成无边际心。唯说四谛因说眼等味等。
第一若无味等经等注释终。
7-10. 第一欢喜经等注释
19-22. 唯说轮回出离因依欢喜等生灭方式教说转起。"次第说"即从始释句义。"彼等"即诸经。
第一欢喜经等注释终。
双品注释终。
一切品
一切经注释

23. Sabba-saddo pakaraṇavasena katthaci sappadesepi pavattatīti tato nivattanatthaṃ anavasesavisayena sabba-saddena visesetvā vuttaṃ ‘‘sabbasabba’’nti, sabbameva hutvā sabbanti attho. Āyatanabhāvaṃ sabbaṃ āyatanasabbaṃ, sesadvayepi eseva nayo.

Tassa avisayābhāvato na addiṭṭhamidhatthi kiñcīti. Idhāti nipātamattaṃ, idha vā sadevake loke, dassanabhūtena ñāṇena adiṭṭhaṃ nāma kiñci natthīti attho. Yadi evaṃ anumānavisayaṃ nu kho kathanti āha ‘‘atho aviññāta’’nti. Aññesaṃ apaccakkhampi aviññātaṃ tassa kiñci natthīti adiṭṭhaṃ aviññātaṃ natthi. Paccuppannaṃ atītameva ñeyyaṃ gahitaṃ, anāgataṃ nu kho kathanti āha – ‘‘ajānitabba’’nti, tassa kiñci natthīti ānetvā sambandho. Jānituṃ ñātuṃ asakkuṇeyyaṃ nāma tassa kiñci natthīti dassento āha ‘‘sabbaṃ abhiññāsī’’tiādi.

Sakalassa sakkāyadhammassa pariggahitattā sakkāyasabbaṃ. Sabbadhammesūti pañcannaṃ dvārānaṃ ārammaṇabhūtesu sabbesu dhammesu. Yasmā chasupi ārammaṇesu gahitesu padesasabbaṃ nāma na hoti, tasmā ‘‘pañcārammaṇamatta’’nti vuttaṃ. Padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti tassa tebhūmakadhammesu ekadesassa asaṅgaṇhanato. Sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti lokuttaradhammānaṃ asaṅgaṇhanato. Āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. Yasmā āyatanasabbena catubhūmakadhammāva pariggahitā, na lakkhaṇapaññattiyo, yasmā sabbasabbaṃ dassentena buddhañāṇavisayo dassito, tasmā ‘‘sabbasabbaṃ na pāpuṇātī’’ti etthāpi ‘‘kasmā…pe… natthitāyā’’ti sabbaṃ ñātārammaṇeneva pucchāvissajjanaṃ kataṃ. ‘‘Āyatanasabbepi idha vipassanupagadhammāva gahetabbā abhiññeyyaniddesavasenapi sammasanacārasseva icchitattā’’ti vadanti.

Paṭikkhipitvāti ‘‘idaṃ sabbaṃ nāma na hotī’’ti evaṃ paṭikkhipitvā. Tassāti ‘‘aññaṃ sabbaṃ paññāpessāmī’’ti vadantassa. Vācāya vattabbavatthumattakamevāti vañjhāputtagaganakusumādivācā viya etassa vācāya kevalaṃ vattabbavatthukameva bhaveyya, na attho, vacanamattakamevāti attho . Atikkamitvāti anāmasitvā aggahetvā. Taṃ kissa hetūti vighātāpajjanaṃ kena hetunā. Yathā taṃ avisayasminti yathā aññopi koci avisaye vāyamanto, evanti attho. Aṭṭhakathāyaṃ pana yasmā pāḷiyaṃ ‘‘taṃ kissa hetū’’ti vuttakāraṇameva upanayanavasena dassetuṃ ‘‘yathā ta’’ntiādi vuttaṃ. Kāraṇopanayanañca kāraṇamevāti ‘‘yathāti kāraṇavacana’’nti vuttanti daṭṭhabbaṃ. Tenevāha ‘‘evaṃ imasmimpi avisaye’’tiādi.

Sabbasuttavaṇṇanā niṭṭhitā.

2. Pahānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
23. 因"一切"字依上下文有时转起于有限故,为避彼故以无余境之"一切"字限定而说"一切一切",即成一切而为一切义。处性一切为处一切,余二亦此法。
因非彼境故"此中无未见者"。"此中"为语助词,或此天人世间中,以见性智未见名无任何义。若如是推理境如何?故说"又未知"。虽对他人非现见亦无他未知,即无未见未知。取现在过去为所知,未来如何?故说"无应知",结合说彼无任何。为显无名不能知故说"遍知一切"等。
因摄一切有身法故为有身一切。"于一切法"即于为五门所缘一切法。因取六所缘时不名部分一切,故说"仅五所缘"。部分一切不及有身一切因彼不摄三界法一分故。有身一切不及处一切因不摄出世间法故。处一切不及一切一切。因以处一切仅摄四界法,不摄相施设,因显一切一切显佛智境,故于"不及一切一切"此中亦以"何故...等无故"以一切所知所缘作问答。说"于处一切亦唯应取成观诸法因依显示应知亦唯欲思察故"。
"拒绝"即如是"此不名一切"拒绝。"彼"即说"我将施设其他一切"者。"唯应说语事"即如石女儿虚空花语如是此语唯应说事,无义,即唯语义。"超越"即不触不取。"彼何因"即烦恼何因。"如是于非境"即如任何其他人努力于非境如是义。注中因圣典说"彼何因"而以引入方式显示故说"如是"等。因引入因即因,故应见说"如为因语"。所以说"如是于此非境"等。
一切经注释终。
断经注释

24.Sabbassāti dvārārammaṇehi saddhiṃ dvārappavattassa. Pahānāyāti tappaṭibaddhachandarāgapahānavasena pajahanāya. Cakkhusamphassanti cakkhusannissitaphassaṃ. Mūlapaccayanti mūlabhūtaṃ paccayaṃ katvā, sahajātavedanāya cakkhusamphassapaccayabhāve vattabbameva natthi. Eseva nayoti apadesena ‘‘sotasamphassaṃ mūlapaccayaṃ katvā’’tiādinā vattabbanti dasseti. Manoti bhavaṅgacittaṃ manodvārassa adhippetattā. Ārammaṇanti dhammārammaṇaṃ. Sahāvajjanakajavananti sahamanodvārāvajjanakaṃ javanaṃ. Taṃpubbakattā manoviññāṇaphassavedanānaṃ mūlapaccayabhūtā sabbesveva cakkhudvārādīsu vuttittā tadanurūpato ‘‘bhavaṅgasahajāto samphasso’’ti vuttaṃ. Sahāvajjanavedanāya javanavedanā ‘‘vedayita’’nti adhippetā, bhavaṅgasampayuttāya pana vedanāya gahaṇe vattabbameva natthi. Bhavaṅgato amocetvā bhavaṅgacittena saddhiṃyeva āvajjanaṃ gahetvā manodvārāvajjanaṃ bhavaṅgaṃ daṭṭhabbaṃ. Yā panettha desanāti yā ettha ‘‘pahānāyā’’tiādinā pavattadesanā satthu anasiṭṭhi āṇā. Ayaṃ paṇṇatti nāma tassa tassa atthassa pakārato ñāpanato. Ettha sabbaggahaṇena sabbe sabhāvadhammā gahitā, paññatti pana katamāti vicāraṇāya taṃ dassetuṃ ‘‘yā panetthā’’tiādi vuttanti daṭṭhabbaṃ.

Pahānasuttavaṇṇanā niṭṭhitā.

3. Abhiññāpariññāpahānasuttavaṇṇanā

25.Abhiññāti abhiññāya. Ya-kāralopavasenāyaṃ niddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154) viya, tathā ‘‘pariññā’’ti etthāpi. Sabbanti āyatanasabbaṃ. Tañhi abhiññeyyaṃ. Abhijānitvāti abhiññāya jānitvā. Parijānitvāti tīraṇapariññāya aniccādito parijānitvā. Pajahanatthāyāti pahānapariññāya anavasesato pajahanāya.

Abhiññāpariññāpahānasuttavaṇṇanā niṭṭhitā.

4. Paṭhamaaparijānanasuttavaṇṇanā

26. ‘‘Abhijāna’’ntiādinā ettha bhagavā paṭhamaṃ kaṇhapakkhaṃ dassetvā sukkapakkhaṃ dasseti veneyyajjhāsayavasena. Tenettha vaṭṭavivaṭṭaṃ kathitaṃ.

Paṭhamaaparijānanasuttavaṇṇanā niṭṭhitā.

5. Dutiyaaparijānanasuttavaṇṇanā

27. Cakkhuviññāṇaviññātabbadhammo nāma rūpāyatanamevāti āha ‘‘heṭṭhā gahitarūpamevā’’ti. Idha anāpāthagataṃ ‘‘cakkhuviññāṇaviññātabbā dhammā’’ti vuttattā. Heṭṭhā āpāthagatampi anāpāthagatampi gahitameva ‘‘ye ca rūpā’’ti anavasesato vuttattā. Te hi vedanāsaññāsaṅkhārakkhandhā saha cakkhuviññāṇena viññātabbattā. Tathā hi cakkhuviññāṇaṃ tehi ekuppādaṃ ekavatthukaṃ ekanirodhaṃ ekārammaṇameva. Sesapadesūti sesesu ‘‘yañca sotaṃ ye ca saddā’’tiādinā āgatesu kaṇhapakkhe pañcasu, sukkapakkhe chasupi padesu. Eseva nayoti yvāyaṃ ‘‘heṭṭhā gahitarūpameva gaṇhitvā’’ti attho vutto. Eso eva tatthapi atthavaṇṇanānayo.

Dutiyaaparijānanasuttavaṇṇanā niṭṭhitā.

6. Ādittasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
24. "一切"即与门所缘俱门转起者。"为断"即依断彼系欲贪方式为断。"眼触"即依眼之触。"根缘"即作为根之缘,对俱生受眼触缘性无须说。"此法"即以例示显示应说"作为耳触根缘"等。"意"即有分心因意指意门。"所缘"即法所缘。"与转向转起俱"即与意门转向转起俱。因彼前故意识触受根缘于一切眼门等中转故,随顺彼故说"有分俱生触"。意指与转向受俱之转起受为"受",然摄有分相应受无须说。不离有分即与有分心俱取转向应见意门转向有分。"此中何教说"即此中以"为断"等转起教说是师教命令。此为施设因显示彼彼义之相。此中以一切摄取一切自性法,然施设为何思择,应见为显示彼故说"此中何"等。
断经注释终。
证知遍知断经注释
25. "证知"即以证知。此释依略ya音如"自证知"等,如是于"遍知"此中亦然。"一切"即处一切。因彼应证知。"已证知"即以证知已知。"已遍知"即以决定遍知从无常等已遍知。"为断"即以断遍知为无余断。
证知遍知断经注释终。
第一不遍知经注释
26. 以"证知"等此中世尊先显示黑分后显示白分依所化意乐。以此此中说轮回出离。
第一不遍知经注释终。
第二不遍知经注释
27. 说"仅下取色"因唯色处名眼识所识法。此中说"眼识所识诸法"因非行境。下虽行境非行境亦已取因说"及诸色"故无余。因彼等受想行蕴与眼识俱应识。如是眼识与彼等同生同依同灭同所缘。"余句中"即余"及耳及诸声"等来黑分五句,白分六句中。"此法"即凡此"取下已取色"说义。彼亦此义注释法。
第二不遍知经注释终。
燃烧经注释

28. Gayānāmikāya nadiyā avidūre pavatto gāmo gayā nāma, tassaṃ gayāyaṃ viharatīti samīpatthe cetaṃ bhummavacanaṃ. Gayāgāmassa hi āsanne gayāsīsanāmake piṭṭhipāsāṇe bhagavā tadā vihāsi. Tenāha ‘‘bhagavā tattha viharatī’’ti.

Tatrāti ‘‘bhikkhū āmantesī’’ti ye bhikkhū āmantesi, yathā cāyaṃ desanā tesaṃ sappāyā jātā, tatra tasmiṃ atthadvaye vibhāvetabbe ayaṃ anupubbikathā samudāgamato paṭṭhāya anupaṭipāṭikathā. Itoti imasmā kappato. Kirāti anussavanatthe nipāto. Pāramitāparibhāvanāya paripākagate. Ñāṇeti bodhiñāṇe. Kaniṭṭhaputto vemātikabhātā bhagavato. Veḷubhittikuṭikāhi parikkhipitvā bahiddhā, anto pana paṭasāṇīhi.

Sabbesaṃ sattānaṃ. Puññacetanaṃ anto abbhantare paveseti. Bhagavāpi tassa puttoti katvā ‘‘aññe tayo puttā’’ti vuttaṃ. Avippakiritvāti parājayena avippakiriya apalāyitvā. Pidahīti dātuṃ na sakkomīti tathā akāsi. Saccavāditāya gaṇhiṃsūti rājakulassa saccavāditāya attano varaṃ gaṇhiṃsu.

Vinivattitunti paṭiññāya nivattituṃ. Antarāti tumhehi paricchinnakālassa antarā eva matā. Aṭṭhavīsatihatthaṭṭhānaṃ usabhaṃ nāma. Usabhe aṭṭhavīsatihatthappamāṇe ṭhāne. Dānagge byāvaṭoti pasuto.

Soti bhagavā. Tathārūpañhi buddhānaṃ desanāpāṭihāriyaṃ, yathā desanāya gahito attho paccakkhato vibhūto hutvā upaṭṭhāti. Tenāha ‘‘imesaṃ…pe… desessāmī’’ti. Sanniṭṭhānanti cirakālaparicitādittaaggikānaṃ ādittapariyāyadesanāva sappāyāti nicchayamakāsi. Padittanti padīpitaṃ ekādasahi aggīhi ekajālībhūtaṃ. Tenāha ‘‘sampajjalita’’nti. Dukkhalakkhaṇaṃ kathitaṃ cakkhādīnaṃ ekādasahi aggīhi ādittabhāvena dukkhamatāya dukkhassa kathitattā.

Ādittasuttavaṇṇanā niṭṭhitā.

7. Addhabhūtasuttavaṇṇanā

29. Adhisaddena samānattho addhasaddoti āha ‘‘addhabhūtanti adhibhūta’’ntiādi. Sesaṃ vuttanayameva.

Addhabhūtasuttavaṇṇanā niṭṭhitā.

8. Samugghātasāruppasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
28. 名为伽耶河不远处转起之村名为伽耶,于彼伽耶住即近处义此处格。因世尊当时住于伽耶村附近名为伽耶山头之石山。所以说"世尊住于彼处"。
"于彼"即"告诸比丘"彼告诸比丘,及如此教说成彼等适宜,于彼二义应显此次第说从缘起始依次说。"从此"即从此劫。"传闻"为传闻义助词。于波罗蜜修习成熟。"智"即菩提智。世尊之异母弟为小子。以竹壁小屋围绕外,内则以布帘。
一切有情。令入福思于内。因世尊亦为彼子故说"其他三子"。"不散"即不败散不逃。"遮"即不能给如是作。"取以真实语"即以王家真实语取自愿。
"返回"即依允许返回。"中间"即汝等所限时中间即死。"牛长"名二十八肘处。于二十八肘量牛长处。"从事于施处"即勤勉。
"彼"即世尊。因诸佛如是教说神变,如教说所取义显现成现见。所以说"我将对此等...等教说"。"决定"即决定对长期亲近燃烧火者燃烧法教说为适宜。"燃起"即以十一火成一火焰燃起。所以说"等燃"。说苦相因说眼等以十一火燃烧性为苦苦性故。
燃烧经注释终。
征服经注释
29. "征服"声与"胜"声同义故说"征服即胜服"等。余如所说法。
征服经注释终。
正断适应经注释

30. Maññitaṃ nāma taṇhāmānadiṭṭhīhi gahetabbaṃ maññitaṃ. Sabbasmiṃ maññitanti sabbamaññitaṃ, tassa samugghāto setughāto, tadāvahaṃ sabbamaññitasamugghātasāruppaṃ. Aṭṭhakathāyaṃ pana ‘‘maññitaṃ nāma cakkhādīsu eva uppajjati, nāññasmi’’nti dutiyanayo vutto. Anucchavikanti anurūpaṃ avilomaṃ. Idhāti idheva sāsane aññattha tadabhāvato. ‘‘Taṇhā-mānadiṭṭhimaññitāna’’nti vuttaṃ maññitattayaṃ saparasantānesu paṭipakkhavasena yojetvā dassetuṃ ‘‘cakkhuṃ ahanti vā’’tiādi vuttaṃ. Tattha ‘‘cakkhuṃ aha’’nti iminā ajjhattavisayaṃ diṭṭhimaññitañca dasseti attābhinivesāhaṃkāradīpanato. ‘‘Mama’’nti iminā taṇhāmaññitaṃ mānamaññitampi vā, pariggahamukhenapi seyyādito mānuppajjanato. Sesapadadvayepi iminā nayena maññitavibhāgo veditabbo. Ahanti attāva, so ca cakkhusmiṃ tadadhīnavuttittā ‘‘paro’’ti na maññati. Mama kiñcanapalibodho cakkhusmiṃ sati labbhanato, asati na maññati tathāmaññitassa paccayaghātato. Sesapadadvayepi eseva nayo.

Ahaṃ cakkhuto niggatoti ‘‘aha’’nti vattabbo ayaṃ satto cakkhuto niggato tattha sukhumākārena upalabbhanato. Mama kiñcanapalibodho cakkhuto niggato tasmiṃ sati eva upalabbhanato . Sesadvayepi eseva nayo. Tattha paroti paro satto. Mama cakkhūti na maññati yassa taṃ cakkhu, tassa ‘‘aha’’nti vattabbasseva abhāvato. Mamattabhūtanti mama kāraṇaṃ. Sesaṃ uttānameva. Evametasmiṃ sutte cakkhurūpa-cakkhuviññāṇa-cakkhusamphassa-sukhadukkhādukkhamasukhavasena satta vārā cakkhudvāre, tathā sotadvārādīsūti cha sattakā dvecattālīsa. Puna sakkāyavasena ‘‘sabbaṃ na maññatī’’tiādinā vuttaṃ, tena tecattālīsa. Puna tebhūmakavaṭṭaṃ ‘‘loko’’ti gahetvā ‘‘na kiñci loke upādiyatī’’ti vuttaṃ, tena catucattālīsa honti. Evaṃ sabbathāpi catucattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitāti veditabbā. ‘‘Catucattālīsādhikasatesū’’ti kesuci potthakesu likhanti, sā ca pamādalekhā.

Samugghātasāruppasuttavaṇṇanā niṭṭhitā.

9. Paṭhamasamugghātasappāyasuttavaṇṇanā

31.Upakārabhūtā tadāvahattā. Tatoti maññitākārato. Tanti maññanāvatthuṃ. Aññenākārenāti yathā maññati aniccādiākārato, aññena aniccādinā ākārena hoti. Aññathābhāvaṃ vipariṇāmanti uppādavayatāya aññathābhāvaṃ jarāya maraṇena ca dvedhā vipariṇāmetabbaṃ. Taṃ upagamanena aññathābhāvī, evaṃbhūto hutvāpi jīraṇabhijjanasabhāvesu. Bhavesu satto loko uparipi bhavaṃyeva abhinandati. Heṭṭhā gahitameva saṅkaḍḍhitvāti ‘‘cakkhuṃ na maññatī’’tiādinā heṭṭhā gahitameva khandhadhātuāyatanāti khandhādipariyāyena ekato gahetvā punapi maññanāvatthuṃ dasseti. Avasāne ‘‘tato taṃ hotī’’ti vuttapadena saddhiṃ sabbavāresu aṭṭha aṭṭha hontīti ‘‘aṭṭhacattālīsāya ṭhānesū’’ti vuttaṃ.

Paṭhamasamugghātasappāyasuttavaṇṇanā niṭṭhitā.

10. Dutiyasamugghātasappāyasuttavaṇṇanā

32.Dassetvāti ettha lakkhaṇe ayaṃ tvā-saddo, hetumhi vā. Anādisattasantānagatagāhattayalakkhitā hi satthu, tiparivaṭṭadesanā taṃnimittaṃ yāvadeva tappahānāya pavattitabhāvato. Arahattaṃ pāpetvā vipassanā kathitāti aṭṭhakathāyaṃ vuttaṃ ‘‘saha vipassanāya cattāropi maggā kathitā’’ti.

Dutiyasamugghātasappāyasuttavaṇṇanā niṭṭhitā.

Sabbavaggavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
30. 名为分别即以贪慢见所取分别。一切分别即遍分别,彼断即桥断,导彼故遍分别断适应。然注中说"名为分别唯于眼等生起,非于他"为第二法。"适应"即相应不违。"此"即唯此教中因他处无彼。说"贪慢见分别"为显示配合分别三于自他相续以对治方式故说"眼我"等。此中以"眼我"显示内境见分别因显示我执我慢。以"我"显示贪分别或慢分别,因由执取门亦从胜等生慢。余二句亦应以此法知分别差别。我即我,彼于眼因依彼转故不分别"他"。我系缚障碍于眼有时得,无时不分别因灭如是分别缘。余二句亦此法。
"我从眼出"即应说"我"此有情从眼出因于彼以细相得。我系缚障碍从眼出因唯于彼有时得。余二亦此法。此中"他"即他有情。不分别"我眼"因有彼眼者无应说"我"。"成我"即我因。余显明。如是此经于眼色眼识眼触乐苦不苦不乐七转于眼门,如是于耳门等故六七为四十二。复依有身说"不分别一切"等,故四十三。复取三界轮回为"世间"说"于世间不取任何",故四十四。如是一切亦应知于四十四处令至阿罗汉说观。某些写本写"百四十四",彼为误写。
正断适应经注释终。
第一正断适宜经注释
31. 因导彼故成利益。"从彼"即从分别相。"彼"即分别事。"以他相"即如分别无常等相,以他无常等相。"异变坏"即以生灭性变异以老死二种应坏。以趣彼变异,如是有亦于腐败破坏性。有情世间于诸有上亦喜有。"摄下已取"即以"不分别眼"等下已取蕴界处以蕴等名一处取而复显示分别事。最后与说"从彼是彼"句于一切转八八故说"于四十八处"。
第一正断适宜经注释终。
第二正断适宜经注释
32. "显示"此中此tvā音为相或因。因师三转教说显示无始有情相续所取三,因唯为断彼故转起。注中说"说令至阿罗汉观"为"说与观俱四道"。
第二正断适宜经注释终。
一切品注释终。

4. Jātidhammavaggavaṇṇanā

33-42.Nibbattanasabhāvanti hetupaccayehi uppajjanasabhāvaṃ. Uppādānantaraṃ buddhippattiyā jīraṇasabhāvaṃ. Yattha cakkhādayo, tattheva visabhāgasamuṭṭhānalakkhaṇena byādhino uppattipaccayabhāvena byādhisabhāvaṃ. Maraṇasabhāvanti vināsasabhāvaṃ. Sokasabhāvanti ñātibyasanādinā ḍayhamānadukkhasabhāvaṃ. Saṃkilesikasabhāvanti taṇhādivasena saṃkilissanasabhāvaṃ.

Jātidhammavaggavaṇṇanā niṭṭhitā.

5. Sabbaaniccavaggavaṇṇanā

43-52.Ñātapariññā āgatā visayavasena tabbisayassa dhammassa jotitattā. Itarā dve tīraṇapahānapariññāpi āgatā evāti veditabbā, tāsaṃ abhiññeyyadhammavisayattā ñāṇassa ca tīraṇapahānapariññāsambhavato. Pariññeyyapade tīraṇapariññāva āgatā, pahātabbapade pahānapariññāva āgatāti yojanā. Itarāpi dve gahitāyeva tāhi vinā atthasiddhiyā abhāvato. Paccakkhaṃ kātabbaṃ ārammaṇato asammohato paṭivijjhanena. Avuttāpi gahitāyeva parijānanassa yāvadeva pahānatthattā. Ekasabhāvena vinābhāvo anekaggaṭṭho. Upasaṭṭharogena viya anto eva abhihatasabbatā upahataṭṭho.

Sabbaaniccavaggavaṇṇanā niṭṭhitā.

Paṭhamo paṇṇāsako.

6. Avijjāvaggavaṇṇanā

53-62.Catūsu saccesu aññāṇaṃ tappaṭicchādakasammoho. Avindiyaṃ vindati, vindiyaṃ na vindatīti katvā vijjāya paṭipakkhova avijjā. Vijjāya uppannāya anavasesato avijjā pahīyati, taṃ dassento ‘‘vijjāti arahattamaggavijjā’’ti āha. Na kevalaṃ aniccānupassanāvaseneva maggavuṭṭhānaṃ, atha kho itarānupassanāvasenapīti dassento ‘‘dukkhā…pe… pahīyatiyevā’’ti āha. Sabbatthāti uparisuttante sandhāyāha. Tato aparepi taṃatthalakkhaṇavasena kathitasuttantepi. Tānipi hi tathā bujjhanakapuggalānamajjhāsayena vuttānīti.

Avijjāvaggavaṇṇanā niṭṭhitā.

7. Migajālavaggo

1. Paṭhamamigajālasuttavaṇṇanā

63. Cakkhuviññāṇaṃ dassanakiccanti vuttacakkhuviññāṇena passitabbanti āha ‘‘iṭṭhārammaṇabhūtā’’ti. Kamanīyāti kāmetabbā. Manaṃ appāyantīti manāpāti āha ‘‘manavaḍḍhanakā’’ti. Piyāyitabbasabhāvā piyarūpā. Kāmūpasaṃhitāti kāmapaṭisaṃyuttā. Ālambitabbatā eva cettha upasaṃhitatāti ‘‘ārammaṇaṃ katvā’’tiādimāha. Taṇhāsaṅkhātā nandī taṇhānandī, na tuṭṭhinandīyeva ‘‘nandiṃ caratī’’tiādīsu viya. Gāmantanti gāmasamīpaṃ. ‘‘Anupacāraṭṭhāna’’nti vatvā taṃ dasseti ‘‘yatthā’’tiādinā.

Etthāti yathānīhate pāṭhe. ‘‘Imaṃ ekaṃ pariyāyaṃ ṭhapetvā’’ti vuttaṃ tassa ‘‘pantānī’’tipadena saṅgahitattā. Appasaddāni appanigghosānīti ettha appa-saddo abhāvattho.

Paṭhamamigajālasuttavaṇṇanā niṭṭhitā.

6. Samiddhilokapañhāsuttavaṇṇanā

68.Āyācanasuttato paṭṭhāyāti migajālavagge dutiyasuttato paṭṭhāya. Paṭhamasutte pana dutiyakavihārādibhāvo vuttoti.

Samiddhilokapañhāsuttavaṇṇanā niṭṭhitā.

7. Upasenaāsīvisasuttavaṇṇanā

69.Gahetvāti pārupanassa sithilakaraṇena vīmaṃsato mocetvā. Leṇacchāyāyāti purimadisāya leṇacchāyāyaṃ. Patitvāti leṇacchadanato bhassitvā. Phuṭṭhavisoti catūsu āsīvisesu so phuṭṭhaviso. Tenāha ‘‘tasmā’’tiādi. Pariyādiyamānamevāti khepentameva, vināsentamevāti attho. Yathāparicchedenāti attano visaparicchedānurūpaṃ. Aññathābhāvanti vaḍḍhabhāvādipakatijahanaṃ. Sabhāvavigamoti vināso.

Upasenaāsīvisasuttavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
生法品注释
33-42. "生性"即由因缘生起性。得觉后即老性。眼等之处,以异生起相为病生起缘性故病性。"死性"即坏灭性。"忧性"即以亲戚损失等焚烧苦性。"烦恼性"即以贪等染污性。
生法品注释终。
一切无常品注释
43-52. 说知遍知因依境显示彼境法故。应知其他两种决定断遍知亦来,因彼等为应证知法境及智有决定断遍知。"应遍知"句来决定遍知,"应断"句来断遍知为结合。其他二亦已取因无彼不成义。应作现见以所缘无痴通达。虽未说亦已取因遍知唯为断故。无一性为多义。如近病般内即一切已害为害义。
一切无常品注释终。
第一五十终。
无明品注释
53-62. 于四谛不知覆蔽痴。以不应知知,应知不知故无明即明对。明生时无余断无明,显示彼故说"明即阿罗汉道明"。非唯依无常观而道出起,亦依其他观故说"苦...等断"。"一切"即指上经。其后依彼义相说诸经。因彼等亦依如是觉悟人意乐说。
无明品注释终。
弥伽阇罗品
第一弥伽阇罗经注释
63. "眼识为见作用"说以眼识应见故说"成可意所缘"。"可爱"即应爱。令意喜故"可意"故说"令意增"。可爱着性为可爱色。"与欲俱"即系欲。此中唯应缘性为与俱故说"作所缘"等。贪所说喜为贪喜,非仅喜喜如"行喜"等。"村边"即村近。说"非行处"以"何处"等显示彼。
"此中"即如引导文中。说"除此一法"因彼摄于"远离"字。"少声少响"此中少声为无义。
第一弥伽阇罗经注释终。
三弥地世间问经注释
68. "从请愿经始"即从弥伽阇罗品第二经始。然初经说第二住等性。
三弥地世间问经注释终。
优波先那毒蛇经注释
69. "取"即以松衣试时解。"洞影"即前方洞影中。"落"即从洞顶落下。"毒触"即于四毒蛇彼触毒。所以说"由彼"等。"正尽"即灭即坏义。"如限量"即随自毒限量。"变异"即舍弃增等自性。"自性离"即坏。
优波先那毒蛇经注释终。

8. Upavāṇasandiṭṭhikasuttavaṇṇanā

70.Rūpaṃ paṭisaṃviditaṃ karoti ñātapariññāvasena. Rūparāganti nīlādibhede rūpadhamme rāgaṃ. Paṭisaṃviditaṃ karoti ‘‘ayaṃ me rāgo appahīno’’ti. Etena sekkhānaṃ paccavekkhaṇā kathitā. Tena vuttaṃ ‘‘evampi kho, upavāṇa, sandiṭṭhiko dhammo hotī’’tiādi. Rūparāgaṃ paṭisaṃviditaṃ karoti ‘‘natthi me ajjhattaṃ rūpesu rāgo’’ti pajānāti. Asekkhānaṃ hāyaṃ paccavekkhaṇā.

Upavāṇasandiṭṭhikasuttavaṇṇanā niṭṭhitā.

9. Paṭhamachaphassāyatanasuttavaṇṇanā

71.Phassākarānanti channaṃ phassānaṃ ākarānaṃ uppattiṭṭhānānaṃ, cakkhādīnanti attho. Naṭṭho nāma ahanti vadati, yo channaṃ phassāyatanānaṃ samudayādiṃ yathābhūtaṃ pajānāti, so vusitavā, itaro avusitavā ahañca tādisoti. Ayamevāti ayaṃ cakkhusmiṃ ‘‘netaṃ mamā’’tiādinā tiṇṇaṃ gāhānaṃ abhāvo eva.

Paṭhamachaphassāyatanasuttavaṇṇanā niṭṭhitā.

10. Dutiyachaphassāyatanasuttavaṇṇanā

72.Apunabbhavoti punabbhavābhāvo.

11. Tatiyachaphassāyatanasuttavaṇṇanā

73.Panassasanti ekaṃsena naṭṭhoti ayamettha atthoti āha ‘‘atinaṭṭho’’ti, dhurato eva naṭṭhoti attho.

Tatiyachaphassāyatanasuttavaṇṇanā niṭṭhitā.

Migajālavaggavaṇṇanā niṭṭhitā.

8. Gilānavaggo

1-5. Paṭhamagilānasuttādivaṇṇanā

74-78.Appaññātoti nāmagottato ceva sīlādiguṇehi ca appaññāto avissuto. Theramajjhimabhāvaṃ appattatāya navo.

Paṭhamagilānasuttādivaṇṇanā niṭṭhitā.

7. Dutiyaavijjāpahānasuttavaṇṇanā

80. Aniccādivasena abhinivisanaṃ abhiniveso, so eva dhammasabhāvaṃ atikkamitvā parato āmasanato parāmāso, so eva gāho. Tena abhinivesaparāmāsaggāhena gaṇhituṃ na yuttā aniccādisabhāvattā. Saṅkhārā eva pavattiyā kāraṇabhāvato saṅkhāranimittāni. Yo saṅkhāresu apariññātābhinivesena passitabbo attākāro, so na hotīti añño anattākāro, tato aññato passati. Pariññātābhinivesoti tīraṇapariññāya paricchijja ñātamicchābhiniveso. Pariññātābhinivesoti vā pariññātavipassanābhiniveso. Vipassanāti arūpasattakavasena vipassanāya parijānitabbā.

Dutiyaavijjāpahānasuttavaṇṇanā niṭṭhitā.

8. Sambahulabhikkhusuttavaṇṇanā

81.Kevalanti itaralakkhaṇehi avomissaṃ.

10. Phaggunapañhāsuttavaṇṇanā

83. Taṇhāya pahīnāya diṭṭhimānāpi pahīnā evāti ‘‘taṇhāpapañcassa chinnattā chinnapapañce’’ti vuttaṃ. Dutiyapadepi eseva nayo. Idha sattavohāro cakkhādīsu vijjamānesu eva hoti, tasmā parinibbutānañca vohāro cakkhādīsu sannissayeneva, nāññathāti atikkantabuddhehi pariharitāni cakkhusotādīni pucchāmīti pucchati ‘‘atthi nu kho bhante’’tiādinā. Cakkhusotādivaṭṭaṃ vaṭṭe pavatteyya.

Phaggunapañhāsuttavaṇṇanā niṭṭhitā.

Gilānavaggavaṇṇanā niṭṭhitā.

9. Channavaggo

1. Palokadhammasuttavaṇṇanā

84.Aniccalakkhaṇameva kathitaṃ, tañca pariyāyena, aniccalakkhaṇe kathite itaralakkhaṇāni kathitāneva honti byabhicārabhāvato.

2. Suññatalokasuttavaṇṇanā

85. Attano idanti attaniyanti āha ‘‘attano santakenā’’ti.

3. Saṃkhittadhammasuttavaṇṇanā

86.Vuttanayeneva veditabbanti khandhiyavagge khandhavasena āgataṃ, idha āyatanavasenāti ayameva viseso.

4. Channasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
优波婆那现见经注释
70. 依知遍知方式令色被了知。"色贪"即于青等差别色法之贪。令被了知为"此我贪未断"。以此说有学省察。所以说"如是优波婆那现见法"等。令色贪被了知为"我内于色无贪"而了知。此为无学省察。
优波婆那现见经注释终。
第一六触处经注释
71. "触生"即六触生起处,即眼等义。说"我名亡"者,谁如实了知六触处集等,彼为已住,他为未住我亦如是。"唯此"即此眼中"非我所"等三执之无。
第一六触处经注释终。
第二六触处经注释
72. "无再有"即无再有。
第三六触处经注释
73. "亡"即一向亡此义故说"极亡",即从始即亡义。
第三六触处经注释终。
弥伽阇罗品注释终。
病品
1-5. 第一病经等注释
74-78. "未知"即以名姓及戒等德未知未闻。因未达长老中位故为新。
第一病经等注释终。
第二无明断经注释
80. 依无常等执著为执著,彼即超越法性执持为外执,彼即执。不应以彼执著外执执取因无常性故。诸行因转起作因性故为行相。于诸行未遍知执著应见我相,彼无故为异非我相,从彼异见。"遍知执著"即以决定遍知遍知邪执著。或"遍知执著"即遍知观执著。"观"即依无色七种以观应遍知。
第二无明断经注释终。
众多比丘经注释
81. "唯"即与余相不杂。
伐求那问经注释
83. 贪断则见慢亦断故说"因断爱戏论故为断戏论"。第二句亦此法。此中有情名言唯于眼等有时有,故般涅槃者名言亦依眼等,非他故问"大德有否"等问已超越佛之眼耳等。眼耳等轮于轮转。
伐求那问经注释终。
病品注释终。
阐那品
坏法经注释
84. 唯说无常相,彼亦方便,说无常相则其他诸相亦说因无违故。
空世经注释
85. "我所"即我所属故说"我所有"。
略法经注释
86. 应如所说知,即蕴品依蕴来,此依处,此为差别。
阐那经注释

87. Sabbanimittehi paṭisallīyati etenāti paṭisallānaṃ, phalasamāpatti. Jīvitahārakasatthaṃ jīvitassa haraṇato, sattānañca sasanato hiṃsanato . Paricaritoti payirupāsito. Tena yathānusiṭṭhaṃ paṭipajjinti dīpeti.

Anupavajjanti parehi na upavaditabbaṃ. Taṃ panettha āyatiṃ appaṭisandhibhāvato hotīti āha ‘‘appavattika’’nti. ‘‘Netaṃ mamā’’tiādīni vadanto arahatte pakkhipitvā kathesi. Puthujjanabhāvameva dīpento vadati akatakiccabhāvadīpanena. Kiñcāpi thero pucchitaṃ pañhaṃ arahatte pakkhipitvā kathesi, ‘‘na samanupassāmī’’ti pana vadanto kiñci nipphattiṃ na kathesi, tasmā ‘‘idampi manasi kātabba’’nti idaṃ ānetvā sambandho.

Kilesapassaddhīti kilesapariḷāhavūpasamo. Bhavatthāya puna bhavatthāya. Ālayanikanti pariyuṭṭhāneti bhavantare apekkhāsaññite ālaye nikantiyā ca pariyuṭṭhānappattiyā. Asati avijjamānāya. Paṭisandhivasena aññabhavato idhāgamanaṃ āgati nāma. Cutivasena gamananti cavanavasena ito gati. Anurūpagamanaṃ gati nāma tadubhayaṃ na hoti. Cutūpapāto aparāparabhavanavasena cuti, upapajjanavasena upapāto, tadubhayampi na hoti. Evaṃ pana cutūpapāte asati nevidha na idha loke. Na huraṃ na paraloke hoti. Tato eva na ubhayattha hoti. Ayameva anto ayaṃ idhaloke paraloke ca abhāvoyeva dukkhassa pariyosānaṃ. Ayamevāti yathāvutto eva – ettha etasmiṃ pāṭhe paramparāgato pamāṇabhūto attho.

Ye panāti sammavādino sandhāya vadati. Antarābhavaṃ icchanti ‘‘evaṃ bhavena bhavantarasambandho yujjeyyā’’ti. Niratthakaṃ antarābhavassa nāma kassaci abhāvato. Cutikkhandhānantarañhi paṭisandhikkhandhānaṃyeva pātubhāvo. Tenāha ‘‘antarābhavassa…pe… paṭikkhittoyevā’’ti. Tattha bhāvoti atthitā. Abhidhamme kathāvatthuppakaraṇe (kathā. 505-507) paṭikkhittoyeva. Yadi evaṃ ‘‘antarenā’’ti idaṃ kathanti āha ‘‘antarenā’’tiādi. Vikappato aññaṃ vikappantaraṃ, tassa dīpanaṃ ‘‘antarenā’’ti vacanaṃ. Na antarābhavadīpanaṃ tādisassa anupalabbhanato payojanābhāvato ca. Yattha hi vipākaviññāṇassa paccayo, tatthassa nissayabhūtassa vatthussa sahabhāvīnañca khandhānaṃ sambhavoti saddhiṃ attano nissayena viññāṇaṃ uppajjatevāti nāssa uppattiyā desadūratā veditabbā. ‘‘Neva idha na hura’’nti vuttadvayato aparaṃ vikappena ‘‘na ubhaya’’nti, tatthapi na hotiyevāti adhippāyo. ‘‘Antarenā’’ti vā ‘‘vinā’’ti iminā samānattho nipāto, tasmā nevidha, na huraṃ, ubhayaṃ vināpi nevāti attho.

Āharīti chinnavasena gaṇhi. Tenāha ‘‘kaṇṭhanāḷaṃ chindī’’ti. Pariggaṇhantoti sammasanto. Parinibbuto dīgharattaṃ vipassanāyaṃ yuttapayuttabhāvato. ‘‘Anupavajjaṃ channena bhikkhunā satthaṃ āharita’’nti, kathesīti asekkhakāle byākaraṇaṃ viya katvā kathesi.

Imināti ‘‘upavajjakulānī’’ti iminā vacanena. Theroti sāriputtatthero. Evanti evaṃ pubbakālesu saṃsaṭṭhavihārī hutvā ṭhito pacchā arahattaṃ pāpuṇissatīti āsaṅkanto pucchati. Sesaṃ uttānameva.

Channasuttavaṇṇanā niṭṭhitā.

5-6. Puṇṇasuttādivaṇṇanā

88-

我来将这段巴利文直译成简体中文：
87. 由此从一切相远离故为远离,即果定。取命刀因取命,及伤害众生故。"已亲近"即已侍奉。显示彼如教导而行。
"无呵"即他不应呵。此因将来无结生故说"无转起"。说"非我所"等时入阿罗汉说。显示凡夫性以显示未作所作性。虽长老将所问问题入阿罗汉说,然说"我不见"时不说任何成就,故"此亦应作意"此引来结合。
"烦恼寂"即烦恼热恼止息。"为有为有"即为再有。"住着"即于有间希求所说住着之现起及现起住着。"无"即不存在。依结生从他有来此名为来。依死去名为依去而去。适当去名为去此二不有。死生即依再再有方式死,依生方式生,彼二亦不有。如是死生无时既非此亦非此世。非彼即非他世。即由此非两处。此即此于此世他世皆无即苦之终。"唯此"即如所说-此中此文相传为量之义。
"彼等"即指正说者。欲中有因"如是有与有间结合应理"。无义因某中有之无。因死蕴后唯生起结生蕴。所以说"中有...等已遮"。此中"有"即存在。于阿毗达磨论事品中已遮。若如是"中间"此如何?说"中间"等。异于分别为分别异,显示彼为"中间"语。非显示中有因不得如是及无用故。因于何处业识缘,于彼处所依之依及俱有蕴生故,识与自依俱生故,不应知彼生之处远。说"既非此非彼"二外以分别"非两",于彼亦唯无为意。或"中间"即与"无"同义助词,故既非此,非彼,无两亦无义。
"持"即以断方式取。所以说"断咽管"。"摄受"即思择。般涅槃因长时与观相应。"阐那比丘取无呵刀"说如说无学时记说。
"以此"即以"可呵诸家"此语。"长老"即舍利弗长老。"如是"即如是前时为亲近住立后将证阿罗汉如是疑虑而问。余显明。
阐那经注释终。
5-6. 富楼那经等注释
88-

89.Tanti cakkhurūpadvayaṃ. Tenāha ‘‘cakkhuñceva rūpañcā’’ti. Nandisamudayāti nandiyā samudayataṇhāya sesakāraṇehi nandiyā samuditi samodhānaṃ nandisamudayo, tasmā nandisamudayā. Tenāha ‘‘taṇhāya samodhānenā’’ti. Pañcakkhandhasaṅkhātassa dukkhassa samodhānena samuditi pavattiyevāti saha samudayena dukkhassa dassitattā ‘‘vaṭṭaṃ matthakaṃ pāpetvā’’ti vuttaṃ. Nirodhūpāyena saddhiṃ nirodhassa dassitattā ‘‘vivaṭṭaṃ matthakaṃ pāpetvā’’ti. Pucchānusandhiādīsu aññataro na hotīti āha – ‘‘pāṭiyekko anusandhī’’ti.

Caṇḍāti kodhanā. Duṭṭhāti dosavantoti attho. Kibbisāti pāpā. Kakkhaḷāti dāruṇā. Ghaṭikamuggarenāti ekasmiṃ pakkhe ghaṭikaṃ dassetvā katena rassadaṇḍena. Sattānaṃ sasanato satthaṃ, tato eva jīvitassa haraṇato hārakañcāti satthahārakaṃ. Indriyasaṃvaro ‘‘damo’’ti vutto manacchaṭṭhānaṃ indriyānaṃ damanato. Paññā ‘‘damo’’ti vuttā kilesavisevitānaṃ damanato vūpasamanato. Uposathakammaṃ ‘‘damo’’tivuttaṃ kāyadvārādīhi uppajjanakaasamassa damanato. Khanti ‘‘damo’’ti veditabbā akkhantiyā damanato vūpasamanato. Tenāha ‘‘upasamoti tasseva vevacana’’nti.

Etthāti sunāparantajanapade. Ete dveti ayaṃ puṇṇatthero tassa kaniṭṭhoti ete dve bhātaro. Āhacca aṭṭhāsi uḷāraṃ buddhārammaṇaṃ pītiṃ uppādetvā. Satta sīhanāde naditvāti mammacchedakānampi akkosaparibhāsānaṃ khamane santosābhāvadīpanaṃ, pāṇippahārassa, leḍḍuppahārassa, daṇḍappahārassa, satthappahārassa, jīvitavoropanassa, khamane santosābhāvadīpanañcāti evaṃ satta sīhanāde naditvā. Catūsu ṭhānesu vasitattā pāḷiyaṃ vasanaṭṭhānaṃ anuddesikaṃ katvā ‘‘sunāparantasmiṃ janapade viharati’’icceva vuttaṃ.

Catūsu ṭhānesūti abbuhatthapabbate, samuddagirivihāre, mātulagirimhi, makuḷakārāmavihāreti imesu catūsu ṭhānesu. Tanti caṅkamaṃ āruyha koci bhikkhu caṅkamituṃ samattho natthi mahatā samuddaparissayena bhāvanāmanasikārassa anabhisambhuṇanato. Uppātikanti uppātakaraṃ mahāsaṅkhobhaṃ uṭṭhapetvā. Sammukheti anilapadese. Paṭivedesunti pavedesuṃ.

Āraddhakālato paṭṭhāyāti maṇḍalamāḷassa kātuṃ pathavīmitakālato pabhuti. Saccabandhena pañcasatāni paripūretuṃ ‘‘ekūnapañcasatāna’’nti vuttaṃ. Gandhakuṭinti jetavanamahāvihāre mahāgandhakuṭiṃ.

Saccabandhanāmoti saccabandhe pabbate ciranivāsitāya ‘‘saccabandho’’tveva laddhanāmo. Arahattaṃ pāpuṇīti pañcābhiññāparivāraṃ arahattaṃ adhigacchi. Tenāha ‘‘maggenevassa abhiññā āgatā’’ti.

Tasmiṃ sannipatitā mahājanā keci sotāpannā, keci sakadāgāmino, keci anāgāmino, keci arahanto ahesuṃ. Tatthāpi keci tevijjā, keci chaḷabhiññā, keci paṭisambhidappattā ahesuṃ. Taṃ sandhāya vuttaṃ ‘‘mahājanassa bandhanamokkho jāto’’ti. Ye pana tattha saraṇagamanapañcasīladasasīlasamādānena laddhānuggahā, tesaṃ devatānañca vasena ‘‘mahantaṃ buddhakolāhalaṃ ahosī’’ti vuttaṃ.

Aruṇaṃpana mahāgandhakuṭiyaṃyeva uṭṭhapesi devatānuggahatthañceva kulānudayāya ca. Apāyamagge otārito ‘‘koci lokassa sajitā atthi, tassa vasena pavattisaṃhārā honti, tenevāyaṃ pajā sanāthā hoti, taṃ yuñjati ca tasmiṃ tasmiṃ kamme’’ti micchāgāhehi. Paricaritabbaṃ yāci ‘‘ettha mayā ciraṃ vasitabba’’nti.


我来将这段巴利文直译成简体中文：
89. "彼"即眼色二。所以说"眼及色"。"喜集"即以喜之集贪余因喜集为和合喜集,由彼喜集。所以说"以贪和合"。因与集俱显示苦故说"轮回至顶",因所谓五蕴苦之和合集即转起。因与灭道俱显示灭故说"出离至顶"。于问随顺等非一故说"个别随顺"。
"暴"即忿怒。"恶"即有瞋义。"罪"即恶。"粗"即残忍。"短棒"即一边显示节所作短杖。因伤害众生为刀,即由彼取命故为持刀。调御根名为"调"因调御意为第六根。慧名为"调"因调御止息烦恼毒。布萨业名为"调"因调御身门等生不调。忍应知名为"调"因调御止息不忍。所以说"止息即彼同义"。
"此"即须那般兰多国。"此二"即此富楼那长老为彼弟故此二兄弟。站住触因生起殊胜佛所缘喜。"作七狮子吼"即显示对割伤者骂詈谤辱之忍耐不满足,对手击、土块击、杖击、刃击、夺命之忍耐不满足,如是作七狮子吼。因住四处故经中不说住处仅说"住须那般兰多国"。
"四处"即阿浮哈他山、海山精舍、母山、牟俱罗园精舍此四处。"彼"即任何比丘不能登彼经行因大海险难不能修习作意。"生起"即作生起大动摇。"面前"即风处。"说"即宣说。
"从始时"即从量地作圆殿始。为以真实约束圆满五百说"四百九十九"。"香室"即祗园大寺大香室。
"名真实约束"即因长住真实约束山故得"真实约束"名。"证阿罗汉"即证得五神通眷属阿罗汉。所以说"以道来神通"。
彼处集会大众有证预流、一来、不还、阿罗汉。彼处亦有三明、六通、得无碍解。依彼说"大众解脱"。然彼处依皈依、五戒、十戒受持得摄受,依彼等及诸天故说"有大佛喧哗"。
唯于大香室升起明相为摄受诸天及利益诸家。令入恶趣道因"世间有胜者,依彼转灭有,由此众有主,加彼于彼业"等邪执。请亲近因"我当此长住"。


Chaṭṭhanti bāhiyasuttaṃ. Taṃ uttānameva heṭṭhā vuttanayattā.

Puṇṇasuttādivaṇṇanā niṭṭhitā.

7-8. Paṭhamaejāsuttādivaṇṇanā

90-91. Ejati chaḷārammaṇanimittaṃ kampatīti ejā. Tenāha ‘‘calanaṭṭhenā’’ti. Ābādhanaṭṭhena pīḷanaṭṭhena. Anto dosanaṭṭhenāti antocitte eva padussanaṭṭhena. Nikantanaṭṭhenāti chindanaṭṭhena. Heṭṭhā gahitamevāti heṭṭhā maññitasamugghātasāruppasutte āgatameva. Vuttanayameva maññitasamugghātasutte.

Paṭhamaejāsuttādivaṇṇanā niṭṭhitā.

9-10. Paṭhamadvayasuttādivaṇṇanā

92-93.Dvayanti dukaṃ. Pāḷiyaṃ āmeḍitalopena niddesoti āha ‘‘dve dve koṭṭhāse’’ti. Evametanti evaṃ aniccādibhāvena etaṃ cakkhurūpañcāti dvayaṃ. Calatīti anavaṭṭhānena pacalati. Byathatīti jarāya maraṇena ca pavedhati. Hetu ceva uppattinimittattā. Sahagatīti sahappavatti, tāya gahetabbattā ‘‘saṅgatī’’ti phasso vutto. Esa nayo sesapadadvayepi. Yasmā ca saṃgacchamānadhammavimuttā saṅgati nāma natthi, tathā sannipātasamavāyā, tesaṃ vasena nibbatto phasso tathā vuccatīti. Tenāha ‘‘iminā’’tiādi.

Vatthūti cakkhu nissayapaccayādibhāvena. Ārammaṇanti rūpaṃ ārammaṇapaccayādibhāvena. Sahajātā tayo khandhā vedanādayo, te sahajātādipaccayabhāvena. Ayaṃ hetūti ayaṃ tividho hetū. Phassenātiādīsu ayaṃ saṅkhepattho – yasmā rūpārammaṇe phasse attano phusanakiccaṃ karonte evaṃ vedanā anubhavanakiccaṃ, saññā sañjānanakiccaṃ karoti, tasmā ‘‘phassena phuṭṭhamevā’’tiādivuttameva atthaṃ idāni puggalādhiṭṭhānena dassetuṃ ‘‘phuṭṭho’’tiādi vuttaṃ. Pañceva khandhā bhagavatā samatiṃsāya ākārehi vuttā. Kasmāti āha ‘‘katha’’ntiādi. Rukkhasākhāsu rukkhavohāro viya ekekadhammepi khandhavohāro hotiyeva. Tenāha bhagavā – ‘‘viññāṇaṃ viññāṇakkhandho’’ti (yama. khandhayamaka 2).

Paṭhamadvayasuttādivaṇṇanā niṭṭhitā.

Channavaggavaṇṇanā niṭṭhitā.

10. Saḷavaggo

1. Adantaaguttasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"第六"即巴醯耶经。彼显明因如前说法。
富楼那经等注释终。
7-8. 第一动经等注释
90-91. 动即对六所缘相动摇。所以说"以动义"。以病义以逼迫义。"以内瞋义"即唯于内心以瞋义。"以割义"即以断义。"如前已取"即如前适应断分别经中所来。如分别断经所说法。
第一动经等注释终。
9-10. 第一二法经等注释
92-93. "二"即双。经中省略重复词故说"二二分"。"如是此"即如是以无常等性此眼色二。"动"即以不住摇动。"震"即以老死震动。因及生相故。"俱行"即俱转,因应取彼故说触为"会"。此法余二句亦然。因无离会合法名为会,如是会合和合,依彼等生触如是说。所以说"以此"等。
"事"即眼以依缘等性。"所缘"即色以所缘缘等性。"俱生"即受等三蕴,彼等以俱生等缘性。"此因"即此三种因。于"以触"等中此略义-因于色所缘触作自触作用时如是受作受用作用,想作想用作用,故为显示"唯以触触"等已说义今依人说"触"等。世尊以三十行相说五蕴。为何说"如何"等。如树枝中有树名言如是一一法中亦有蕴名言。所以世尊说"识为识蕴"。
第一二法经等注释终。
阐那品注释终。
六品
未调无护经注释;

94.Adamitāti damaṃ nibbisevanabhāvaṃ anītā. Agopitāti satisaṅkhātāya vatiyā na rakkhitā. Apihitāti satikavāṭena na pihitā. Catūhipi padehi indriyānaṃ anāvaraṇamevāha. Adhikaṃ vahantīti adhivāhā, dukkhassa adhivāhā dukkhādhivāhā. Nirayesu uppajjanakaṃ nerayikaṃ. Ādi-saddena sesapāḷiṃ saṅgaṇhāti.

Saḷevāti cha-kārassa sa-kāro, ḷa-kāro padasandhikaro. Yatthāti nimittatthe bhummaṃ. Anavassutā atintāti rāgena atemitā.

Assāditanti assādaṃ itaṃ upagataṃ. Tenāha ‘‘assādavanta’’nti. Sukhadukkhanti iṭṭhāniṭṭhaṃ. Anvayatīti anvayo, hetu. Phassoti anvayo etassāti phassanvayanti āha – ‘‘phassahetuka’’nti. ‘‘Aviruddha’’iti vibhattilopena niddeso.

Papañcasaññāti taṇhādisamadhūpasaṃhatasaññā. Tenāha ‘‘kilesasaññāya papañcasaññā nāma hutvā’’ti. Papañcasaññā etesaṃ atthīti papañcasaññā, itarītarā narā. Papañcayantāti saṃsāre papañcaṃ cirāyanaṃ karontā. Saññinoti gehassitasaññāya saññāvanto. Manomayaṃ vitakkanti kevalaṃ manasā sambhāvitaṃ micchāvitakkaṃ. Irīyatīti iriyaṃ paṭipattiṃ irīyati paṭipajjati.

Suṭṭhu bhāvitoti suṭṭhubhāvaṃ subhāvanaṃ ito bhāvitabhāvito. Phuṭṭhassa cittanti tena yathāvuttaphassena phuṭṭhaṃ assa cittaṃ. Na vikampate kvacīti kismiñci iṭṭhāniṭṭhārammaṇe na kampati. Pāragāti pāragāmino bhavatha.

Adantaaguttasuttavaṇṇanā niṭṭhitā.

2. Mālukyaputtasuttavaṇṇanā

95.Apasādetīti tajjeti. Ussādetīti ukkaṃseti. Ayaṃ kira thero mālukyaputto. Pamajjitvāti yonisomanasikārassa ananuyujjanena pamajjitvā.

Yatrāti paccattaṃ vacanālaṅkāre. Nāmāti asambhāvane apasādanapakkhe, ussādanapakkhe pana sambhāvane. Kiṃ jātanti kiṃ tena mahallakabhāvena jātanti mahallakabhāvaṃ tiṇāyapi amaññamāno vadati. Tenāha ‘‘yadi…pe… anuggaṇhanto’’ti. Anuggaṇhantoti acintento. Mādisānaṃ bhagavato ovādo upakārāvahoti etarahi ovādañca pasaṃsanto.

‘‘Adiṭṭhā adiṭṭhapubbā’’tiādinā parikappavasena vuttanidassanaṃ ‘‘yathā etesu chandādayo na honti, evamitaresupi pariññātesū’’ti nayapaṭipajjanatthaṃ, tesampi imehi samānetabbattā. Tena vuttaṃ ‘‘supinakūpamā kāmā’’ti (ma. ni. 1.234; 

我来将这段巴利文直译成简体中文：
94. "未调御"即未带至调御无扰乱性。"无护"即不以念所说栅围护。"未闭"即不以念门闭。以四句唯说诸根无遮。"过分运"即过运,苦之过运为苦过运。"地狱"即生于诸地狱。以"等"字摄余经。
"六"即"六"字变"sa",字"ḷa"为词连合。"何处"即因相处格。"无漏无湿"即不为贪所湿。
"已尝"即已去尝味。所以说"有味"。"乐苦"即可意不可意。"随行"即随,因。"触"为彼随故说触随。所以说"触因"。说"无违"为省略语尾。
"戏论想"即贪等共聚想。所以说"成为烦恼想名戏论想"。"戏论想"即彼等有戏论想为戏论想,其余诸人。"戏论"即于轮回作戏论长时。"有想"即以居家想有想。"意所成寻"即唯以意所生邪寻。"行"即行道路行趣。
"善修习"即善修至善修习状。"触心"即以如所说触所触彼心。"何处亦不动"即于任何可意不可意所缘不动。"至彼岸"即成为到达彼岸。
未调无护经注释终。
摩卢迦子经注释
95. "诃责"即呵斥。"称赞"即赞扬。据说此长老为摩卢迦子。"放逸"即因不修习如理作意放逸。
"何处"即对格修饰语。"名"即不可能于诃责分,然于称赞分为可能。"生何"即以彼长老性生何为轻视长老性如草而说。所以说"若...等不摄受"。"不摄受"即不思惟。赞叹现在教诫言"对我等世尊之教诫有益"。
以"未见未曾见"等依假设所说譬喻为"如于此等无欲等,如是于其他遍知"之理趣行,因彼等亦应与此等合。所以说"欲如梦"。

2.46; pāci. 417; cūḷava. 65).

Cakkhuviññāṇena diṭṭhe diṭṭhamattanti cakkhuviññāṇassa rūpāyatanaṃ yattako gahaṇākāro, tattakaṃ. Kittakaṃ pamāṇanti attasaṃvediyaṃ parassa na disitabbaṃ, kappanāmattaṃ rūpaṃ. Tenāha ‘‘cakkhuviññāṇaṃ hī’’tiādi. Rūpeti rūpāyatane. Rūpamattamevāti nīlādibhedaṃ rūpāyatanamattaṃ, na nīlādi. Visesanivattanattho hi ayaṃ matta-saddo. Yadi evaṃ, eva-kāro kimatthiyo? Cakkhuviññāṇañhi rūpāyatane labbhamānampi nīlādivisesaṃ ‘‘idaṃ nīlaṃ nāma, idaṃ pītaṃ nāmā’’ti na gaṇhāti. Kuto niccāniccādisabhāvatthanti saṃhitassapi nivattanatthaṃ evakāraggahaṇaṃ. Tenāha ‘‘na niccādisabhāva’’nti. Sesaviññāṇehipīti javanaviññāṇehipi.

Diṭṭhaṃ nāma cakkhuviññāṇaṃ rūpāyatanassa dassananti katvā. Tenāha ‘‘rūpe rūpavijānana’’nti. Cakkhuviññāṇamattamevāti yattakaṃ cakkhuviññāṇaṃ rūpāyatane gahaṇamattaṃ, taṃmattameva me sabbaṃ cittaṃ bhavissatīti attho. ‘‘Rāgādirahenā’’ti vā pāṭho. Diṭṭhaṃ nāma padatthato cakkhuviññāṇena diṭṭhaṃ rūpaṃ. Tatthevāti cakkhuviññāṇena diṭṭhamatte rūpe. Cittattayaṃ diṭṭhamattaṃ nāma cakkhuviññāṇaṃ viya rāgādivirahena pavattanato. Tenāha ‘‘yathā ta’’nti ādi.

Manodvārāvajjanenaviññātārammaṇaṃ viññātanti adhippetaṃ rāgādivirahena viññeyyato. Tenāha ‘‘yathā āvajjanenā’’tiādi.

Tadāti tasmiṃ kāle, na tato paṭṭhāyāti ayamettha atthoti dasseti. ‘‘Diṭṭhamatta’’ntiādinā yesaṃ rāgādīnaṃ nivattanaṃ adhippetaṃ, te ‘‘tenā’’ti ettha ta-saddena paccāmasīyantīti ‘‘tena rāgena vā ratto’’tiādi vuttaṃ. Tatthāti visaye bhummaṃ, visayabhāvo ca visayinā sambandhavasena icchitabboti vuttaṃ ‘‘paṭibaddho’’tiādi.

Satīti rūpassa yathāsabhāvasallakkhaṇā sati muṭṭhā piyanimittamanasikārena anuppajjanato na dissati nappavattati. Ajjhosāti ajjhosāya. Gilitvā pariniṭṭhapetvā attaniyakaraṇena.

Abhijjhā ca vihesā cāti karaṇatthe paccattavacananti āha – ‘‘abhijjhāya ca vihesāya cā’’ti. Atthavasena vibhattipariṇāmoti āha – ‘‘abhijjhāvihesāhī’’ti. Ācinantassāti vaḍḍhentassa. Paṭissatoti patissato sabbattha satiyā yutto. Sevato cāpīti ettha ca-saddo api-saddo ca nipātamattanti ‘‘sevantassa’’icceva attho vutto.

Mālukyaputtasuttavaṇṇanā niṭṭhitā.

3. Parihānasuttavaṇṇanā

96.Parihānasabhāvanti anavajjadhammehi parihāyanasabhāvaṃ. Abhibhavitānīti abhibhūtāni nibbisevanabhāvākārena. Sarasaṅkappāti tasmiṃ tasmiṃ visaye anavaṭṭhitabhāvena saṅkappā. Saṃyojaniyāti saṃyojetabbā. Saṃyojanānañhi punappunaṃ uppattiyā okāsaṃ dento kilesajātaṃ adhivāseti nāma. Kileso eva kilesajātaṃ. Ārammaṇaṃ pana citte karonto adhivāseti nāma. Chandarāgappahānena na pajahati ārammaṇaṃ, kilesaṃ pana anuppattidhammatāpādanena eva. Abhibhavitaṃ āyatananti kathitaṃ adhivāsanādinā. ‘‘Kathañca, bhikkhave, parihānadhammo hotī’’ti dhammaṃ pucchitvā taṃ vibhajantena bhagavatā ‘‘tañce bhikkhu adhivāsetī’’tiādinā puggalena puggalādhiṭṭhānena dhammo dassito.

Parihānasuttavaṇṇanā niṭṭhitā.

4. Pamādavihārīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
2.46; 367; 65)。
"眼识所见唯见"即眼识于色处几许取相,彼许。"几许量"即自证不应示他,唯假设色。所以说"眼识"等。"于色"即于色处。"唯色"即蓝等差别色处,非蓝等。因此"唯"字为遮别义。若如是,"唯"字何义?因眼识于色处虽得蓝等差别不取"此名蓝,此名黄"。何况常无常等自性义故取"唯"字为遮相应。所以说"非常等性"。"以余识"即以速行识。
"见"即以眼识为色处见故。所以说"于色色了知"。"唯眼识"即几许眼识于色处唯取,如是唯为我一切心之义。或读作"离贪等"。"见"即依句义为眼识所见色。"唯于彼"即唯于眼识所见色。三心名为唯见因如眼识离贪等转起。所以说"如彼"等。
意门转向所识所缘为"识"因应离贪等了知。所以说"如以转向"等。
"尔时"即彼时,显示此处义为非从彼起。以"唯见"等欲遮何等贪等,以"彼"字摄彼等故说"或以彼贪染"等。"于彼"即处格于境,境性应由境者相系故说"系"等。
"念"即色如实观察念因喜相作意不生故不见不转。"耽"即耽著。以吞没决定作为自己。
"贪及恼"为具格主格言故说"以贪及恼"。依义转变语尾故说"以贪恼"。"积集"即增长。"正念"即于一切具念。"及修习"此中"及"字"亦"字为助词故唯说"修习"义。
摩卢迦子经注释终。
损减经注释
96. "损减性"即无过法损减性。"胜"即以无扰乱性相胜。"随寻"即于彼彼境以不住性寻。"应结"即应系。因再再生起结之机会名为容忍烦恼。烦恼即烦恼种。然作意所缘于心名为容忍。以断欲贪不断所缘,然以令烦恼成不生法性。说"胜处"以容忍等。世尊问"诸比丘,云何为损减法"问法,分别彼以"若比丘容忍彼"等依人以人显示法。
损减经注释终。
放逸住经注释

97.Napidahitvā cakkhundriyaṃ na pidahitvā sañchāditvā ṭhitassa. Byāsiñcatīti kilesehi visesena āsiñcati. Kilesatintanti kilesehi avassutaṃ. Dubbalapīti taruṇā na balappattā. Balavapīti ubbegā pharaṇappattā ca pīti. Darathappassaddhīti kāyacittadarathavūpasamalakkhaṇā passaddhi. Na uppajjanti paccayaparamparāya asiddhattā. ‘‘Kathañca, bhikkhave, pamādavihārī hotī’’tiādinā puggalaṃ pucchitvā ‘‘pāmojjaṃ na hoti, pāmojjaṃ jāyatī’’tiādinā ca, dhammena ‘‘pamādavihārī appamādavihārī’’ti ca puggalo dassito.

Pamādavihārīsuttavaṇṇanā niṭṭhitā.

5. Saṃvarasuttavaṇṇanā

98.Idanti ‘‘kathañca, bhikkhave, asaṃvaro’’ti? Idaṃ vacanaṃ. Pahātabbadhammakkhānavasenāti pahātabbadhammasseva kathanaṃ vuttaṃ. ‘‘Kathañca, bhikkhave, asaṃvaro hotī’’ti dhammaṃ pucchitvā ‘‘santi, bhikkhave, cakkhuviññeyyā rūpā’’tiādinā dhammova vibhatto.

Saṃvarasuttavaṇṇanā niṭṭhitā.

6. Samādhisuttavaṇṇanā

99.Cittekaggatāyāti samathavasena cittekaggatāya. Parihāyamāneti tassa alābhena parihāyamāne. Kammaṭṭhānanti vipassanākammaṭṭhānaṃ, samathameva vā.

7. Paṭisallānasuttavaṇṇanā

100.Kammaṭṭhānanti samathavipassanākammaṭṭhānaṃ.

8-9. Paṭhamanatumhākaṃsuttādivaṇṇanā

101-102.Upamaṃ parivāretvāti upamaṃ pariharitvā. Suddhikavasenāti upamāya vinā kevalameva.

10. Udakasuttavaṇṇanā

103.Udakoti tassa nāmaṃ. Vedaṃ ñāṇaṃ. Sabbaṃ jitavāti sabbaji. Avakhatanti nikhataṃ. Ucchādanadhammoti ucchādetabbasabhāvo. Parimaddanadhammoti parimadditabbasabhāvo. Parihatoti pariharito. Odanakummāsūpacayucchādanaparimaddanapadehīti vattabbaṃ. Ucchādanaṃ vā parimaddanamattamevāti katvā na gahitaṃ.

Udakasuttavaṇṇanā niṭṭhitā.

Saḷavaggavaṇṇanā niṭṭhitā.

Dutiyo paṇṇāsako.

11. Yogakkhemivaggo

1. Yogakkhemisuttavaṇṇanā

104.Catūhiyogehīti kāmayogādīhi catūhi yogehi. Kheminoti khemavato kusalino. Kāraṇabhūtanti kattabbaupāyassa kāraṇabhūtaṃ. Pariyāyati pavattiṃ nivattiñca ñāpetīti pariyāyo, dhammo ca so pariyattidhammattā pariyāyo cāti dhammapariyāyo, taṃ dhammapariyāyaṃ. Yasmā pana so tassādhigamassa kāraṇaṃ hoti, tasmā vuttaṃ ‘‘dhammakāraṇa’’nti. Yuttinti samathavipassanādhammānīti vā catusaccadhammānīti vā. ‘‘Tasmā’’ti padaṃ uddharitvā – ‘‘kasmā’’ti kāraṇaṃ pucchanto ‘‘kiṃ akkhātattā, udāhu pahīnattā’’ti vibhajitvā pucchi. Yasmā pana chandarāgappahānaṃ yogakkhemibhāvassa kāraṇaṃ, na kathanaṃ, tasmā ‘‘pahīnattā’’tiādi vuttaṃ.

Yogakkhemisuttavaṇṇanā niṭṭhitā.

2-10. Upādāyasuttādivaṇṇanā

105-113.Vedanāsukhadukkhanti vedanāsaṅkhātaṃ sukhañca dukkhañca kathitaṃ. ‘‘Ajjhattaṃ sukhaṃ dukkha’’nti vuttattā vimuttisukhassa ca saḷāyatanadukkhassa ca kathitattā vivaṭṭasukhaṃ cettha kathitamevāti sakkā viññātuṃ. Kāmaṃ khandhiyavagge khandhavasena desanā āgatā, na āyatanavasena. Ettha pana vattabbaṃ atthajātaṃ khandhiyavagge vuttanayamevāti.

Upādāyasuttādivaṇṇanā niṭṭhitā.

Yogakkhemivaggavaṇṇanā niṭṭhitā.

12. Lokakāmaguṇavaggo

1-2. Paṭhamamārapāsasuttādivaṇṇanā

114-

我来将这段巴利文直译成简体中文：
97. "不闭眼根"即不闭不覆而住。"遍灌"即以烦恼特别灌注。"烦恼湿"即为烦恼所漏。"弱喜"即幼弱未得力喜。"强喜"即激动遍满喜。"热恼止息"即身心热恼寂止相止息。"不生"因缘相续未成就故。以"诸比丘,云何为放逸住"等问人,以"不生喜,喜生"等,以法以"放逸住不放逸住"显示人。
放逸住经注释终。
防护经注释
98. "此"即"诸比丘,云何为不防护"此语。"依所断法说"即唯说所断法。问"诸比丘,云何为不防护"之法,以"诸比丘,有眼识所识色"等唯分别法。
防护经注释终。
定经注释
99. "心一境性"即以止心一境性。"退失"即因不得彼退失。"业处"即观业处,或唯止。
宴坐经注释
100. "业处"即止观业处。
8-9. 第一非汝等经等注释
101-102. "围绕譬喻"即履行譬喻。"依清净"即唯无譬喻。
优陀迦经注释
103. "优陀迦"为彼名。"智"为知。"一切胜"即胜一切。"掘"即埋。"涂抹法"即应涂抹性。"摩擦法"即应摩擦性。"回避"即避开。应说"以饭糜养长涂抹摩擦句"。或取为唯涂抹摩擦故不取。
优陀迦经注释终。
六品注释终。
第二五十。
安稳品
安稳经注释
104. "四轭"即欲轭等四轭。"安稳"即有安稳善巧。"作因"即应作方便之因。"法转"即开示转起还灭为法转,彼法因受持法为法转,彼法转。因彼为证得因故说"法因"。"理"即或止观法或四谛法。提起"所以"字问"何故"因问分别问"为说故,或为断故"。因欲贪断为安稳性因,非说,所以说"因断"等。
安稳经注释终。
2-10. 取经等注释
105-113. "受乐苦"即说受所说乐及苦。因说"内乐苦"故,说解脱乐及六处苦故,可知此处即说还灭乐。虽于蕴品依蕴说教,非依处。此处应说义同蕴品所说理。
取经等注释终。
安稳品注释终。
世间欲品
1-2. 第一魔缚经等注释
114-

115. Āvasati ettha kilesamāroti āvāso. Kāmaguṇaajjhattikabāhirāni āyatanāni. Kilesamārassa āvāsaṃ gato vasaṃ gato. Tividhassāti papañcasaññāsaṅkhātassa tividhassapi mārassa. Tato eva devaputtamārassapi vasaṃ gatoti sakkā viññātuṃ.

Paṭhamamārapāsasuttādivaṇṇanā niṭṭhitā.

3. Lokantagamanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
115. "住处"即烦恼魔于此处住。欲界内外诸处。去烦恼魔住处为去支配。"三种"即戏论想所说三种魔。由此亦可知去天子魔支配。
第一魔缚经等注释终。
世间边走经注释

116. Lokiyanti ettha sattakāyabhūtagāmādīti loko, cakkavāḷo. Saṅkhāro pana lujjanapalujjanaṭṭhena loko. Antanti osānaṃ. Sabbaññutaññāṇena saṃsanditvāti sabbaññutaññāṇagatiyā samānetvā avirodhetvā. Thomessāmīti pasaṃsissāmi.

Evaṃsampattikanti evaṃsampajjanakaṃ evaṃpassitabbaṃ idaṃ mama ajjhesanaṃ. Tenāha ‘‘īdisanti attho’’ti. Jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ jānāti eva. Na hi padesaññāṇe ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ. Pakaraṇavasena ‘‘bhagavā’’ti padasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhu-paññācakkhu-dhammacakkhu-buddhacakkhu-samantacakkhu-saṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa abhāvā passanto passati evāti attho.

Dassanapariṇāyakaṭṭhenāti yathā cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhubhūto, paññācakkhumayattā vā sayambhūñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto. Ñāṇabhūtoti etassa ca evameva attho daṭṭhabbo. Dhammā vā bodhipakkhiyā, tehi uppannattā lokassa ca taduppādanato anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. ‘‘Brahmā’’vuccati seṭṭhaṭṭhena maggañāṇaṃ, tena uppannattā lokassa ca taduppādanato tañca sayambhūñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccapaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā. Amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammassāmī. Punappunaṃ yācāpento bhāriyaṃ karonto garuṃ karoti nāma, tathā duviññeyyaṃ katvā kathentopi.

Cakkhunā vijjamānena lokasaññī hoti, na tasmiṃ asati. Na hi ajjhattikāyatanavirahena lokasamaññā atthi. Tenāha ‘‘cakkhuñhi loko’’tiādi. Appahīnadiṭṭhīti asamūhatasakkāyadiṭṭhiko ghanavinibbhogaṃ kātuṃ asakkonto samudāyaṃ viya avayavaṃ ‘‘loko’’ti sañjānāti ceva maññati ca. Tathāti iminā ‘‘lokoti sañjānāti ceva maññati cā’’ti padattayaṃ ākaḍḍhati. Tassāti puthujjanassa, cakkavāḷalokassa vā. Cakkhādimeva hi sahokāsena ‘‘cakkavāḷo’’ti puthujjano sañjānāti. Gamanenāti padasā gamanena. Na sakkā tesaṃ anantattā. Lujjanaṭṭhenāti abhisaṅkhāralokavasena lokassa antaṃ dassetuṃ vuttaṃ. Tassa anto nāma nibbānaṃ. Taṃ pattuṃ sakkā sammāpaṭipattiyā pattabbattā. Cakkavāḷalokassa pana anto nāma, natthi tassa gamanena appattabbattā.

Imehi padehīti imehi vākyavibhāgehi padehi. Tāni pana akkharasamudāyalakkhaṇānīti āha ‘‘akkharasampiṇḍanehī’’ti. Pāṭiyekkaakkharehīti tasmiṃ tasmiṃ pade paṭiniyatasannivesehi visuṃ visuṃ cittena gayhamānehi akkharehīti attho.


我来将这段巴利文直译成简体中文：
116. "世间"即有情身众生等于此,轮围。而行以毁坏破坏义为世间。"边"即终。"以一切智智对照"即以一切智智道理比较不违背。"我将赞"即我将称赞。
"如是性质"即如是成就如是应见此我请求。所以说"如是为义"。"知者知"即以一切智智应知即知。因立于一分智不知应知一切。因说最胜及不别取故以"知"此摄无余所知类,故对彼境知作用唯一切智智为作具应理。依文脉以"世尊"字邻近应显此义。"见者见"即以天眼、慧眼、法眼、佛眼、普眼所说智眼应见即见。或"知者知"即如其他有颠倒说知欲色遍知者虽知亦依颠倒知,世尊不如是。然世尊因断颠倒故知者即知,因无见见故见者即见义。
"以导见义"即如眼导引众生为见义,如是因成就世间如实见故以导见义成眼,或因慧眼性以自智得慧眼故成眼。"成智"此亦应如是见义。或法即菩提分,因彼生故及令世间生彼故,或得证无共法故成法。"梵"依最胜义言道智,因彼生故及令世间生彼故,及以自智得彼故成梵。说四谛法故为"说者"。长时令转证谛故为"转者"。"引义"即抽出苦等义。或令至第一义涅槃。令众生生作证不死故给不死为"给不死者"。因菩提分法依彼故为"法主"。令数数请求作重故名为作重,如是说难解亦然。
因有眼起世间想,彼无则不。因无内处无世间名言。所以说"眼实为世间"等。"未断见"即未除有身见者不能作聚分别如和合分别"世间"及思。"如是"以此摄"想为世间及思"三句。"彼"即凡夫或轮围世间。因凡夫想唯眼等与空间为"轮围"。"以行"即以足行。不能因彼等无边。"以毁坏义"依行世间显示世间边说。彼边即涅槃。彼能得因应以正行得故。然轮围世间无所谓边,因彼不能以行得故。
"以此句"即以此语分句。彼等具字聚相故说"字聚"。"各别字"即于彼彼句决定安立以心各别所取字义。


Gamanaṭṭhena ‘‘paṇḍā’’ vuccati paññā, tāya ito gato pattoti paṇḍito, paññavā. Mahāpaññatā nāma paṭisambhidāvasena veditabbāti āha ‘‘mahante atthe’’tiādi. Yathā tanti ettha tanti nipātamattaṃ paṭhamavikappe, dutiyavikappe pana paccāmasananti āha ‘‘taṃ byākata’’nti.

Lokantagamanasuttavaṇṇanā niṭṭhitā.

4. Kāmaguṇasuttavaṇṇanā

117.Cetasoti karaṇe sāmivacanaṃ. Cittena saṃphusanaṃ nāma anubhavoti āha ‘‘cittena anubhūtapubbā’’ti. Ututtayānurūpatāvasena pāsādattayaṃ, taṃ vasena tividhanāṭakabhedo. Manorammatāmattena kāmaguṇaṃ katvā dassitaṃ, na kāmavasena. Na hi abhinikkhamanato uddhaṃ bodhisattassa kāmavitakkā bhūtapubbā. Tenāha māro pāpimā –

‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);

Metteyyo nāmātiādi anāgatārammaṇadassanamattaṃ, na bodhisattassa evaṃ uppajjatīti. Attā piyāyitabbarūpo etassāti attarūpo, uttarapade purimapadalopenāti ‘‘attano hitakāmajātikenā’’ti attho vutto. Attarūpenāti vā pītisomanassehi gahitasabhāvena tuṭṭhapahaṭṭhena udaggudaggena. Appamādoti appamajjanaṃ kusaladhammesu akhaṇḍakāritāti āha ‘‘sātaccakiriyā’’ti. Avossaggoti cittassa kāmaguṇesu avossajjanaṃ pakkhandituṃ appadānaṃ. Purimo vikappo kusalānaṃ dhammānaṃ karaṇavasena dassito, pacchimo akusalānaṃ akaraṇavasena. Dve dhammāti appamādo satīti dve dhammā. Appamādo sati ca tathā pavattā cattāro kusaladhammakkhandhā veditabbā. Kattabbāti pavattetabbā.

Tasmiṃ āyataneti tasmiṃ nibbānasaññite kāraṇe paṭivedhe. Taṃ kāraṇanti channaṃ āyatanānaṃ kāraṇaṃ. Saḷāyatanaṃ nirujjhati etthāti saḷāyatananirodho vuccati nibbānaṃ. Tenāha ‘‘nibbānaṃ. Taṃ sandhāyā’’tiādi. Nibbānasminti nibbānamhi.

Kāmaguṇasuttavaṇṇanā niṭṭhitā.

5-6. Sakkapañhasuttādivaṇṇanā

118-119.Diṭṭheti paccakkhabhūte. Dhammeti upādānakkhandhadhamme. Tattha hi attāti bhavati saññā diṭṭhi cāti attabhāvasaññā. Tenāha – ‘‘diṭṭhevadhammeti imasmiṃyeva attabhāve’’ti. ‘‘Tannissita’’nti ettha taṃ-saddena heṭṭhā abhinandanādipariyāyena vuttā taṇhā paccāmaṭṭhāti āha – ‘‘taṇhānissita’’nti. Taṃ upādānaṃ etassāti tadupādānaṃ. Tenāha – ‘‘taṃgahaṇa’’ntiādi. Taṇhupādānasaṅkhātaṃ gahaṇaṃ etassāti taṃgahaṇaṃ. Chaṭṭhaṃ uttānameva pañcame vuttanayattā.

Sakkapañhasuttādivaṇṇanā niṭṭhitā.

7. Sāriputtasaddhivihārikasuttavaṇṇanā

120.Ghaṭessatīti pubbenāparaṃ ghaṭitaṃ sambandhaṃ karissati. Vicchedanti brahmacariyassa virodhipaccayasamuppattiyā ucchedaṃ.

8. Rāhulovādasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
以行走义"贤"说慧,以彼从此去达故为贤者,有慧者。大慧即依无碍解应知,所以说"大义"等。"如彼"此中"彼"于第一选择为语助词,于第二选择为回指,所以说"彼解说"。
世间边走经注释终。
欲功德经注释
117. "心"为工具性属格。心触即受用,所以说"心曾受用"。依三时宜有三殿,依彼有三种舞戏差别。依可意性而作欲功德显示,非依欲。因出离后菩萨未曾有欲寻。所以恶魔说:
"七年追随世尊,步步随后;
不得侵入机会,具念正觉者。"
"弥勒名"等唯见未来所缘,非菩萨如是生。"己相"即以此有可爱相,因后词略去前词故说"欲利己类"义。或"己相"即以喜乐所取自性欢喜踊跃。"不放逸"即不放逸于善法作无缺故说"持续作"。"不弃"即心于欲功德不弃不许跳入。前选择依作善法显示,后者依不作不善显示。"二法"即不放逸念二法。不放逸及念如是转起应知四善法蕴。"应作"即应转起。
"于彼处"即于彼涅槃所说因证入。"彼因"即六处因。六处于此灭故说涅槃为六处灭。所以说"涅槃。依彼"等。"于涅槃"即于涅槃。
欲功德经注释终。
5-6. 帝释问经等注释
118-119. "见"即成现见。"法"即取蕴法。因彼有我想及见故为有身想。所以说"见法即此身"。"依彼"此中以"彼"字回指前以欢喜等异名说贪,所以说"依贪"。"彼取"即此有彼取。所以说"彼执"等。"彼执"即此有贪取所说执。第六明了因与第五说同理。
帝释问经等注释终。
舍利弗同住经注释
120. "将继续"即将作前后继续相连。"断"即因对治梵行缘生起而断。
教罗睺罗经注释

121. Ye dhammā sammadeva bhāvitā bahulīkatā vimuttiyā arahattassa sacchikiriyāya saṃvattanti, te saddhādayo sambhārā vimuttiparipācaniyāti adhippetā. Paripācentīti paripākaṃ pariṇāmaṃ gamenti. Dhammāti kāraṇabhūtā dhammā. Visuddhikāraṇavasenāti visuddhikāraṇatāvasena, sā pana saddhindriyādīnaṃ kāraṇato visuddhi. Yathā nāma jātisampannassa khattiyakumārassa vipakkhavigamena pakkhasaṅgahena pavattiṭṭhānasampattiyā ca parisuddhi hoti, evamevaṃ daṭṭhabbāti dassento ‘‘vuttaṃ heta’’ntiādimāha.

Assaddhādayopi puggalā saddhādīnaṃ yāvadeva parihānāya honti, saddhādayo pāripūriyāva, tathā pasādaniyasuttantādipaccavekkhaṇā, pasādaniyasuttantā nāma sampasādanīyasuttādayo. Sammappadhāneti sammappadhānasuttante. Satipaṭṭhāneti cattāro satipaṭṭhāne. Jhānavimokkheti jhānāni ceva vimokkhe ca uddissa pavattasuttante. Gambhīrañāṇacariyeti khandhāyatanadhātupaṭiccasamuppādapaṭisaṃyuttasuttante.

Kalyāṇamittatādayoti kalyāṇamittatā sīlasaṃvaro abhisallekhakathā vīriyārambho nibbedhikapaññāti ime kalyāṇamittādayo pañca dhammā, ye ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādinā udāne (udā. 31) kathitā. Lokaṃ volokentassāti āyasmato rāhulassa tāsañca devatānaṃ indriyaparipākaṃ passantassa. Tato yena andhavanaṃ, tattha divāvihārāya mahāsamāgamo bhavissatīti. Tathā hi vakkhati ‘‘ettakāti gaṇanāvasena paricchedo natthī’’ti.

Rukkhapabbatanissitā bhūmaṭṭhakā, ākāsacārivimānavāsino antalikkhaṭṭhakā. Dhammacakkhunti veditabbāni catusaccadhammānaṃ dassanaṭṭhena.

Rāhulovādasuttavaṇṇanā niṭṭhitā.

Lokakāmaguṇavaggavaṇṇanā niṭṭhitā.

13. Gahapativaggo

1-3. Vesālīsuttādivaṇṇanā

124-126.Dvīsūti imasmiṃ gahapativagge paṭhamadutiyesu tatiye ca vuttatthameva pāṭhajātaṃ apubbaṃ natthīti attho.

4-5. Bhāradvājasuttādivaṇṇanā

127-

我来将这段巴利文直译成简体中文：
121. "如实修习多作转向解脱证阿罗汉的法"指信等资具为熟解脱。"熟"即至成熟转变。"法"即作为因的法。"依净因"即依净因性,彼即信根等的因清净。如生圆满刹帝利王子以敌对消失、援助得到、住处圆满而清净,如是应见,显示此故说"实说此"等。
不信等人唯为信等衰退,信等唯为圆满,如是观察净信经等,净信经即等正净信经等。"正勤"即正勤经。"念处"即四念处。"禅解脱"即以禅及解脱为主所说经。"深智行"即蕴处界缘起相应经。
"善友等"即善友、戒律、削弱语、发精进、决断慧此五善友等法,于优陀那以"于此,弥祇耶,比丘为善友"等说。"观察世间"即见具寿罗睺罗及彼等天神根成熟。从彼至暗林,将于彼日住有大会。因此将说"计数无限制"。
依树山住为地住,行虚空住宫殿为空住。"法眼"即以见四谛法义。
教罗睺罗经注释终。
世间欲品注释终。
居士品
1-3. 毗舍离经等注释
124-126. "二"即于此居士品中第一第二及第三所说义文,无新义。
4-5. 婆罗豆婆遮经等注释
127-;

128. Kāmaṃ aññepi pabbajitā yuttakāle piṇḍaṃ ulamānā carantiyeva, ayaṃ pana odarito, teneva kāraṇena pabbajitoti dassento ‘‘piṇḍaṃ ulamāno’’tiādimāha. Ghaṃsantovāti bhūmiyaṃ ghaṃsanto eva pattaṃ ṭhapeti. Parikkhīṇanti samantato parikkhīṇaṃ. Nāḷiko …pe… jātaṃ, atirekapattaṭṭhapanassa paṭikkhittattā aññaṃ na gaṇhāti. ‘‘Indriyabhāvananti cakkhādipañcindriyabhāvana’’nti keci vadanti, tathā vipassanābhinivesaṃ katvā uparivipassanaṃ vaḍḍhitvāti adhippāyo. Apare pana ‘‘saddhāpañcamānaṃ indriyānaṃ vasena vipassanābhinivesaṃ katvā tena sukhena abhiññāpahānānaṃ sampādanavasena indriyaṃ bhāvetvā’’ti vadanti.

Upasaṅkamatīti ettha yathā so rājā upasaṅkami, taṃ āgamanato paṭṭhāya dassetuṃ ‘‘thero kirā’’tiādi āraddhaṃ. Mahāpānaṃ nāma aññaṃ kammaṃ akatvā pānapasuto hutvā sattāhaṃ tadanurūpaparijanassa surāpivanaṃ. Tenāha ‘‘mahāpānaṃ nāma pivitvā’’ti. Sālithusehīti rattasālithusehi. Ḍayhamānaṃ viya kipillikadaṃsanajātāhi dukkhavedanāhi. Mukhasattīhi vijjhiṃsu vallabhatāya. Itthilolo hi so rājā.

Paveṇinti tesaṃ samādānapaveṇiṃ brahmacariyapabandhaṃ. Paṭipādentīti sampādenti. Garukārammaṇanti garukātabbaārammaṇaṃ, avītikkamitabbārammaṇanti attho. Assāti rañño. Cittaṃ anotarantanti pasādavīthiṃ anotarantaṃ anupagacchantaṃ. Viheṭhetunti vibādhituṃ.

Lobhassa aparāparuppattiyā bahuvacanavasena ‘‘lobhadhammā’’ti vuttaṃ. Uppajjantītipi attho yeva, yasmā uppajjamāno lobhadhammo attano hetupaccaye pariggahāpento jānāpento viya sahati pavattatīti. Imameva kāyanti ettha samūhatthe eva kāya-saddo gabbhāsayādiṭṭhānesu uppajjanadhammasamūhavisayattā, itare pana kāyūpalakkhitatāya ‘‘kāyo’’ti veditabbā. Uttānameva heṭṭhā vuttanayattā.

Bhāradvājasuttādivaṇṇanā niṭṭhitā.

6. Ghositasuttavaṇṇanā

129.Rūpā ca manāpāti nīlādibhedā rūpadhammā ca manasā manuññā piyarūpā saṃvijjanti, idañca sukhavedanīyassa phassassa sabhāvadassanatthaṃ. Evaṃ ‘‘rūpā ca manāpā upekkhāvedaniyā’’ti etthāpi yathārahaṃ vattabbaṃ. Cakkhuviññāṇa…pe… phassanti vuttaṃ. Upanissayakoṭiyā hi cakkhuviññāṇasampayuttaphasso sukhavedanīyo, na sahajātakoṭiyā. Tenāha – ‘‘ekaṃ phassaṃ paṭicca javanavasena sukhavedanā uppajjatī’’ti. Sesapadesūti ‘‘saṃvijjati kho, gahapati, sotadhātū’’ti āgatesu pañcasu koṭṭhāsesu.

Tevīsatidhātuyo kathitā channaṃ dvārānaṃ vasena vibhajjagahaṇena. Vatthunissitanti hadayavatthunissitaṃ. Pañcadvāre vīsati, manodvāre tisso evaṃ tevīsati.

Ghositasuttavaṇṇanā niṭṭhitā.

7-8. Hāliddikānisuttādivaṇṇanā

130-

我来将这段巴利文直译成简体中文：
128. 虽其他出家人也于适时乞食而行,但此人为贪食者,为显示因此因缘出家故说"乞食"等。"擦"即仅于地上擦钵而置。"遍尽"即周遍耗尽。"钵量...生",因禁止额外置钵故不取他。某些人说"根修习即眼等五根修习",如是作观行入手增长上观为意。其他人则说"依信等五根作观行入手,以彼乐成就通达断根修习"。
"走近"此中为显示彼王如何走近,从来时起说"长老"等。"大饮"即不作他业专注饮水七日,随顺饮诸酒。所以说"饮大饮"。"稻糠"即红稻糠。如被蚁痛所生苦受烧灼。以口刀刺因宠爱。因彼王为女人所迷。
"传统"即彼等受持传统梵行相续。"令至"即成就。"重所缘"即应重所缘,意即不应超越所缘。"彼"即王。"心不入"即不入入信路不达。"恼害"即损害。
因贪一再生起以复数说"贪法"。"生"即义,因生起贪法令取自因缘似令知而转起。"此身"此中身字唯为聚义,因于胎住等处为生法聚境,其他则依身显示应知为"身"。明了因前已说理。
婆罗豆婆遮经等注释终。
瞿史多经注释
129. "及可意色"即蓝等差别色法及意满意可爱,此为显示乐受触之性。如是"及可意色舍受"此中亦应如是说。说"眼识...触"。因眼识相应触依近依分为乐受,非依俱生分。所以说"依一触随速行生乐受"。"余句"即"居士,实有耳界"等说五分。
说二十三界依六门分别取。"依处"即依心处。眼门二十、意门三,如是二十三。
瞿史多经注释终。
7-8. 哈利底迦经等注释
130-

131.Taṃitthetanti cakkhunā yaṃ rūpaṃ diṭṭhaṃ, taṃ itthanti attho. Taṃ sukhavedaniyanti taṃ sukhavedanāya upanissayakoṭiyā paccayabhūtaṃ cakkhuviññāṇañceva, yo ca yathārahaṃ upanissayakoṭiyā vā, anantaro ce anantarakoṭiyā vā, sahajāto ce sampayuttakoṭiyā vā, sukhavedanāya paccayo phasso. Taṃ sukhavedaniyañca phassaṃ paṭicca uppajjati sukhavedanāti yojanā. Esa nayo sabbattha sabbesu sesesu sattasu vāresu. Manodhātuyeva vā samānāti abhidhammanayena. Suttantanayena pana suññataṭṭhena nissattanijjīvaṭṭhena ca manodhātusamaññaṃ labhateva. Aṭṭhamaṃ uttānameva heṭṭhā vuttanayattā.

Hāliddikānisuttādivaṇṇanā niṭṭhitā.

9. Lohiccasuttavaṇṇanā

132.Tepi māṇavakātveva vuttā, na brāhmaṇakumārā eva. Seleyyakānīti aññamaññaṃ silissanalaṅghanakīḷanāni.

Upaṭṭhānavasena ibhaṃ harantīti ibbhā, hatthigopakā. Te pana nihīnakuṭumbassa bhoggaṃ upādāya gahapatibhāvaṃ upādāya ‘‘gahapatikā’’tipi vuccantīti āha ‘‘gahapatikā’’ti. Kaṇhāti kaṇhābhijātikā. Raṭṭhaṃ bharantīti yasmiṃ raṭṭhe vasanti, tassa raṭṭhassa baliṃ bharaṇena, attano vā kuṭumbassa bharaṇena bharatā. Pariyāyantāti parito saṃcarantā kīḷanti.

Sīlajeṭṭhakāti sīlappadhānā. Ye purāṇaṃ saranti, te sīluttamā ahesuṃ. Dvārāni cakkhādidvārāni.

Apakkamitvā apetā virahitā hutvā. Visamānīti vigatasamāni duccaritasabhāvāni. Nānāvidhadaṇḍā nānāvidhadaṇḍanipātā.

Anāhārakāti kiñci abhuñjanakā. Paṅko viya paṅko, malaṃ. Dantapaṅko purimapadalopena paṅkoti vuttoti ‘‘paṅko nāma dantamala’’nti vuttaṃ. Ajehi kātabbakānaṃ akopetvā karaṇaṃ samādānavasena vataṃ. Esa nayo sesesupi. Kohaññaṃ nāma attani vijjamānadosaṃ paṭicchādetvā asantaguṇapakāsanāti āha – ‘‘paṭicchanna…pe… kohaññañcevā’’ti. Parikkhārabhaṇḍakavaṇṇāti parikkhārabhaṇḍā kappakāti. Te ca kho attano jīvikatthāya āmisakiñjakkhassa attanibandhanatthāya amocanatthāya katā.

Akhilanti cetokhilarahitaṃ brahmavihāravasena. Tenāha ‘‘mudu athaddha’’nti.

Adhimuttoti abhirativasena yuttapayutto. Parittacittoti parito khaṇḍitacitto. Appamāṇacittoti ettha ‘‘ko aya’’nti paṭikkhituṃ sakkuṇeyyacitto.

Lohiccasuttavaṇṇanā niṭṭhitā.

10. Verahaccānisuttavaṇṇanā

133. Brāhmaṇiṃ dhammasavanāya codento māṇavako ‘‘yagghe’’ti avoca. Tenāha ‘‘yaggheti codanatthe nipāto’’ti.

Verahaccānisuttavaṇṇanā niṭṭhitā.

Gahapativaggavaṇṇanā niṭṭhitā.

14. Devadahavaggo

1. Devadahasuttavaṇṇanā

134.Manaṃ ramayantāti āpāthagatā manassa ramaṇavasena piyāyitabbatāvasena pavattantā.

2. Khaṇasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
131. "彼如是"即眼所见色,彼如是义。"彼乐受"即彼眼识及以近依分或无间分或俱生分为乐受缘之触,依乐受缘。缘彼乐受触生起乐受为连接。一切处一切余七种亦如是理。或唯意界即依阿毗达摩理。然依经理由空义无有情无命义得意界名。第八明了因前已说理。
哈利底迦经等注释终。
卢希遮经注释
132. 彼等说为学童,非唯婆罗门童。"希莱耶"即互相黏跳游戏。
"象主"即依侍护象者。彼等依低贱家业为家主身份亦说"家主",所以说"家主"。"黑"即黑种姓。"养国"即于居住国供养税,或养自家。"游玩"即四处游行玩耍。
"戒为最"即以戒为上。忆念古者,彼等为戒最上。"诸门"即眼等门。
离去即远离别离。"不平"即失平恶行性。"种种罚"即种种罚打。
"不食"即不食任何。"垢"如污垢,染。"垢"前词略称为垢故说"垢即齿垢"。"羊行"即不违羊所应作而行依受持。余亦如是理。"欺诈"即隐藏自有过而显非有功德,所以说"隐...欺诈"。"剃刀具赞"即剃刀具理发师。彼等以自命依缚取身外之欲故。
"无荒"即离心荒依梵住。所以说"柔软非僵硬"。
"胜解"即依乐趣结合运作。"小心"即周遍破心。"无量心"此中不可说"此是何"心。
卢希遮经注释终。
韦罗诃遮尼经注释
133. 学童劝婆罗门妇听法说"实然"。所以说"实然为劝义不变词"。
韦罗诃遮尼经注释终。
居士品注释终。
天现品
天现经注释
134. "意乐"即已见意随乐转依应可爱转起。
刹那经注释

135.Chaphassāyatanikāti chahi phassāyatanehi aniṭṭhasaṃvedaniyā. Chadvāraphassapaṭiviññattīti chahipi dvārehi ārammaṇassa paṭisaṃvedanā hotiyeva sabbaso dukkhānubhavanatthaṃ. Tāvatiṃsapuranti sudassanamahānagaraṃ. Abhāvo nāma natthi sabbathā sukhānubhavanato. Nirayeti iminā duggati bhavasāmaññena itarāpāyāpi gahitā eva. Maggabrahmacariyavāsaṃ vasituṃ na sakkāti iminā pana sabbesampi acchindikaṭṭhānānaṃ gahaṇaṃ daṭṭhabbaṃ. Imevāti imasmiṃ manussaloke eva. Apāyopi paññāyati apāyadukkhasadisassa dukkhassa kadāci paṭisaṃvedanato. Saggopi paññāyati devabhogasadisasampattiyā kadāci paṭilabhitabbato.

Ayaṃ kammabhūmīti ayaṃ manussaloko purisathāmakaraṇāya kammabhūmi nāma tāsaṃ yogyaṭṭhānabhāvato. Tattha padhānakammaṃ dassento ‘‘idha maggabhāvanā’’ti āha. Ṭhānānīti kāraṇāni. Saṃvejaniyānīti saṃvegajananāni bahūni jātiādīni. Tathā hi jāti, jarā, byādhi, maraṇaṃ, apāyabhavaṃ, tatthapi nirayūpapattihetukaṃ, tiracchānupapattihetukaṃ, asūrakāyūpapattihetukaṃ, atīte vaṭṭamūlakaṃ, anāgate vaṭṭamūlakaṃ, paccuppanne āhārapariyeṭṭhimūlakanti bahūni saṃvegavatthūni paccavekkhitvā saṃvegajāto sañjātasaṃvego yoniso padhānamanuyuñjassu. Saṃvegāti saṃvegamāpajjassu.

Khaṇasuttavaṇṇanā niṭṭhitā.

3. Paṭhamarūpārāmasuttavaṇṇanā

136.Sammuditā sammodappattā, pamoditā sañjātapamodā. Dukkhāti dukkhavanto sañjātadukkhā. Tenāha ‘‘dukkhitā’’ti. Sukhaṃ etassa atthīti sukho, sukhī. Tenāha ‘‘sukhito’’ti. Yattakā rūpādayo dhammā loke atthīti vuccati. Passantānanti saccapaṭivedhena sammadeva passantānaṃ. ‘‘Paccanīkaṃ hotī’’ti vatvā taṃ paccanīkabhāvaṃ dassetuṃ ‘‘loko hī’’tiādi vuttaṃ. Asubhāti ‘‘āhū’’tipadaṃ ānetvā sambandho. Sabbametanti ‘‘sukhaṃ diṭṭhamariyebhi…pe… tadariyā sukhato vidū’’ti ca vuttaṃ. Sabbametaṃ nibbānameva sandhāya vuttaṃ. Nibbānameva hi ekantato sukhaṃ nāma.

Pañcanavutipāsaṇḍino tesañca pāsaṇḍibhāvo papañcasūdaniṭṭhakathāyaṃ pakāsito eva. Kilesanīvaraṇena nivutānanti kilesakhandhā kilesanīvaraṇaṃ, tena nivāritānaṃ. Nibbānadassanaṃ nāma ariyamaggo, tena tassa paṭivijjhanañca kāḷameghaavacchāditaṃ viya candamaṇḍalaṃ.

Paricchinditvāti asubhabhāvaparicchindanena sammāviññāṇadassanena ca paricchinditvā. Maggadhammassāti ariyamaggadhammassa.

Anupannehīti anu anu avihāya paṭipannehi. Ko nu añño jānituṃ arahati, añño na jānātīti dasseti.

Paṭhamarūpārāmasuttavaṇṇanā niṭṭhitā.

4-12. Dutiyarūpārāmasuttādivaṇṇanā

137-145.Suddhikaṃ katvā gāthābandhanena vinā kevalaṃ cuṇṇiyapadavaseneva. Tathā tathāti ajjhattikāni bāhirāni ca āyatanāni aniccalakkhaṇena dukkhānattalakkhaṇehi ca yojetvā dassanavasena.

Dutiyarūpārāmasuttādivaṇṇanā niṭṭhitā.

Devadahavaggavaṇṇanā niṭṭhitā.

15. Navapurāṇavaggo

1. Kammanirodhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
135. "六触处"即以六触处为不可意受。"六门触觉"即以六门对所缘觉知即为遍受苦义。"三十三天城"即善见大城。"无"即无一切遍受乐。"地狱"以此摄取恶趣通称其他恶道亦摄。"不能住梵行道"以此应见摄取一切断处。"此等"即于此人世间。"恶道亦现"因时时受与恶道苦相似苦故。"天亦现"因时时得与天受用相似圆满故。
"此业地"即此人世间因为彼等适当处故名为造作人力业地。显示彼中主业故说"此道修"。"处"即因。"令惊悚"即生惊悚多生等。如是生、老、病、死、恶趣有,于彼地狱生因、畜生生因、阿修罗身生因、过去轮回根本、未来轮回根本、现在求食根本等多惊悚事,观察已生惊悚,已生惊悚者如理随勤。"惊悚"即入惊悚。
刹那经注释终。
第一色乐经注释
136. "欢喜"即得欢喜,"喜悦"即生喜悦。"苦"即有苦生苦。所以说"受苦"。"有乐"即此有乐,乐者。所以说"乐者"。说"世间有多少色等法"。"见者"即以谛证如实见者。说"成对治"已,为显示彼对治性说"世间"等。"不净"与"说"字连接。"此一切"即"圣者见乐...圣者知彼为乐"所说。此一切依涅槃说。因唯涅槃名为一向乐。
九十五外道及彼等外道性于大义释注中已显。"被烦恼障蔽者"即烦恼蕴为烦恼障,为彼障蔽者。涅槃见即圣道,以彼证入如被黑云遮月轮。
"遍知"即以不净性遍知及以正智见遍知。"道法"即圣道法。
"随行"即随随不舍行。显示"谁能知他,他不知"。
第一色乐经注释终。
4-12. 第二色乐经等注释
137-145. "清净"即无偈颂结合唯散文句。"如是如是"即内外处以无常相及苦无我相相应显示。
第二色乐经等注释终。
天现品注释终。
新旧品
业灭经注释

146. Sampati vijjamānassa cakkhussa taṃnibbattassa kammassa ca adhippetattā ‘‘na cakkhu purāṇaṃ, kammameva purāṇa’’nti vatvā yathā tassa cakkhussa purāṇapariyāyo vutto, taṃ dassento āha – ‘‘kammato panā’’tiādi. Paccayanāmenāti purimajātisaṃsiddhattā ‘‘purāṇa’’nti vattabbassa paccayabhūtassa kammassa nāmena. Evaṃ vuttanti ‘‘purāṇakamma’’nti evaṃ vuttaṃ. Paccayehi abhisamāgantvā katanti taṇhāvijjādipaccayehi abhimukhabhāvena samāgantvā samecca nibbattitaṃ. Cetanāyāti kammacetanāya. Pakappitanti abhisamīhitaṃ. Vedanāyāti attānaṃ nissāya ārammaṇaṃ katvā pavattāya vedanāya. Vatthūti nibbattikāraṇaṃ pavattaṭṭhānanti vipassanāpaññāya passitabbaṃ. Kammassa nirodhenāti kilesānaṃ anuppādanirodhasiddhena kammassa nirodhena. Vimuttiṃ phusatīti arahattaphalavimuttiṃ pāpuṇāti. Ārammaṇabhūto nirodho nibbānaṃ ‘‘kammanirodho’’ti vuccati, ‘‘kammaṃ nirujjhati etthā’’ti katvā. ‘‘Jhāyatha, bhikkhave, mā pamādatthā’’ti vuttattā ‘‘pubbabhāgavipassanā kathitā’’ti vuttaṃ.

Kammanirodhasuttavaṇṇanā niṭṭhitā.

2-5. Aniccanibbānasappāyasuttādivaṇṇanā

147-150.Nibbānassāti nibbānādhigamassa, kilesanibbānasseva vā. Upakārapaṭipadanti upakārāvahaṃ paṭipadaṃ. Catūsūti dutiyādīsu catūsu. Nibbānasappāyā paṭipadā desitāti katvā ‘‘saha vipassanāya cattāro maggā kathitā’’ti vuttaṃ.

Aniccanibbānasappāyasuttādivaṇṇanā niṭṭhitā.

6-7. Antevāsikasuttādivaṇṇanā

151-152. Anta-saddo samīpatthe vattati ‘‘udakantaṃ vananta’’ntiādīsu, kileso pana atiāsanne vasati abbhantaravuttitāyāti ‘‘antevāsika’’nti vutto vibhattialopena yathā ‘‘vanekusalo, kūlerukkhā’’ti. Tenāha – ‘‘anantevāsikanti antovasanakilesavirahita’’nti. Ācaraṇakakilesavirahitanti samudācaraṇakilesarahitaṃ. Antoassa vasantīti assa puggalassa anto abbhantare citte vasanti pavattanti. Te etaṃ adhibhavantīti te kilesā etaṃ puggalaṃ abhibhavitvā attano vase vattenti. Tenāha – ‘‘ajjhottharanti sikkhāpenti vā’’ti. Tehi ācariyehīti tehi kilesasaṅkhātehi satte attano gatiyaṃ ṭhapentehi ācariyehi. Sattamaṃ heṭṭhā kathitanayamevāti yasmā heṭṭhā khandhavasena desanā āgatā, idha āyatanavasenāti ayameva viseso.

Antevāsikasuttādivaṇṇanā niṭṭhitā.

8. Atthinukhopariyāyasuttavaṇṇanā

153. Pariyāyati parigacchati phalaṃ etassāti pariyāyo hetūti āha – ‘‘yaṃ pariyāyanti yaṃ kāraṇa’’nti. Paccakkhadiṭṭhe aviparīte atthe pavattasaddhā paccakkhasaddhā yathā ‘‘sammāsambuddho bhagavā, svākhāto dhammo’’ti (ma. ni. 

我来将这段巴利文直译成简体中文：
146. 因现存眼及生彼业意味故说"眼非旧,唯业为旧",为显示如何说彼眼为旧义,说"然从业"等。"缘名"即因前生成就应说"旧"之为缘业名。"如是说"即"旧业"如是说。"诸缘和合作"即与爱无明等缘趣向和合共同生起。"思"即业思。"计划"即运作。"受"即依自作所缘而转起受。"事"即应以观慧见生因转起处。"业灭"即以烦恼不生灭成就之业灭。"触解脱"即得阿罗汉果解脱。所缘灭涅槃说为"业灭",因"业于此灭"。因说"诸比丘,修禅勿放逸"故说"说前分观"。
业灭经注释终。
2-5. 无常涅槃有益经等注释
147-150. "涅槃"即证涅槃,或烦恼涅槃。"有益道"即导有益道。"四"即第二等四。以说涅槃有益道故说"说俱观四道"。
无常涅槃有益经等注释终。
6-7. 内住经等注释
151-152. "内"字用于近义如"水边林边"等,烦恼极近住因内在转起故说"内住",略去语尾如"林巧岸树"。所以说"无内住即离内住烦恼"。"离现行烦恼"即离现行烦恼。"内彼住"即彼人内在心中住转起。"彼等胜彼"即彼等烦恼胜彼人使住自力。所以说"覆盖或教导"。"彼等师"即彼等烦恼令众生住自道之师。第七如前已说理,因前依蕴说教,此中依处说,此为差别。
内住经等注释终。
有因缘经注释
153. "缘"即遍得果故为缘因,所以说"彼缘即彼因"。现见不颠倒义中生起信为现见信,如"世尊为正等觉者,法为善说"

1.288) ca. Evaṃ kirāti iti kirāya uppanno saddahanākāro saddhāpatirūpako. Etanti ‘‘aññatreva saddhāyā’’ti etaṃ vacanaṃ . Rucāpetvāti kiñci atthaṃ attano matiyā rocetvā. Khamāpetvāti tasseva vevacanaṃ, cittaṃ tathā khamāpetvā. Tenāha – ‘‘atthetanti gahaṇākāro’’ti. Paramparāgatassa atthassa evaṃ kirassāti anussavanaṃ. Kāraṇaṃ cintentassāti yuttiṃ cintentassa. Kāraṇaṃ upaṭṭhātīti ‘‘sādhū’’ti attano cittassa upatiṭṭhati. Atthetanti ‘‘etaṃ kāraṇaṃ evamayamattho yujjatī’’ti cittena gahaṇaṃ. Ākāraparivitakkoti yuttiparikappanā. Laddhīti nicchayena gahaṇaṃ, sā ca kho diṭṭhi ayāthāvaggahaṇena aññāṇamevāti daṭṭhabbaṃ. Tanti laddhiṃ. Atthesāti esā laddhi mama uppannā atthi yuttarūpā hutvā upalabbhati. Evaṃ gahaṇākāro diṭṭhinijjhānakkhanti nāma, paṭhamuppannaladdhisaṅkhātāya diṭṭhiyā nijjhānaṃ khamanākāro diṭṭhinijjhānakkhanti nāma. Pañca ṭhānānīti yathāvuttāni saddhādīni pañca kāraṇāni. Muñcitvā aggahetvā. Heṭṭhimamaggavajjhānaṃ rāgādīnaṃ abhāvaṃ sandhāya ‘‘natthi me ajjhattaṃ rāgadosamoho’’ti ayaṃ sekkhānaṃ paccavekkhaṇā, sabbaso abhāvaṃ sandhāya asekkhānanti āha – ‘‘sekkhāsekkhānaṃ paccavekkhaṇā kathitā’’ti. ‘‘Santaṃ vā ajjhatta’’ntiādinā sekkhānaṃ, ‘‘asantaṃ vā ajjhatta’’ntiādinā asekkhānaṃ paccavekkhaṇā kathitāti daṭṭhabbaṃ.

Atthinukhopariyāyasuttavaṇṇanā niṭṭhitā.

9-10. Indriyasampannasuttādivaṇṇanā

154-155. ‘‘Sampannasīlā, bhikkhave, viharathā’’tiādīsu (ma. ni. 1.64) viya paripuṇṇattho idha sampanna-saddoti āha ‘‘paripuṇṇindriyo’’ti. Indriyehi samannāgatattā paripuṇṇindriyo nāma hotīti sambandho. Evaṃ sati samannāgamasampatti vuttā hotīti āsaṅkanto ‘‘cakkhādīni vā’’tiādimāha. Taṃ sandhāyāti dutiyavikappena vuttamatthaṃ sandhāya. Heṭṭhā khandhiyavagge khandhavasena desanā āgatā, idha āyatanavasenāti āha ‘‘vuttanayamevā’’ti.

Indriyasampannasuttādivaṇṇanā niṭṭhitā.

Navapurāṇavaggavaṇṇanā niṭṭhitā.

Tatiyo paṇṇāsako.

16. Nandikkhayavaggo

1-4. Ajjhattanandikkhayasuttādivaṇṇanā

156-159.Atthatoti sabhāvato. Ñāṇena ariyato ñātabbato attho, sabhāvoti. Evañhi abhijjanasabhāvo nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Vimuttivasenāti vimuttiyā adhigamavasena. Etthāti imasmiṃ paṭhamasutte. Dutiyādīsūti dutiyatatiyacatutthesu. Uttānameva heṭṭhā vuttanayattā.

Ajjhattanandikkhayasuttādivaṇṇanā niṭṭhitā.

5-6. Jīvakambavanasamādhisuttādivaṇṇanā

160-161. Samādhivikalānaṃ cittekaggataṃ labhantānaṃ, paṭisallānavikalānaṃ kāyavivekañca cittekaggatañca labhantānanti yojanā. Pākaṭaṃ hotīti vibhūtaṃ hutvā upaṭṭhāti. Okkhāyati paccakkhāyatīti catusaccadhammānaṃ vibhūtabhāvena upaṭṭhānassa kathitattā vuttaṃ – ‘‘dvīsupi…pe… kathitā’’ti.

Jīvakambavanasamādhisuttādivaṇṇanā niṭṭhitā.

7-9. Koṭṭhikaaniccasuttādivaṇṇanā

162-164. Aniccānupassanādayo eva vimuttiparipācaniyā dhammā nāma. Therassa tadā saddhādīni indriyāni na paripākaṃ upagatāni, thero imāhi desanāhi indriyaparipākamagamāsi.

Koṭṭhikaaniccasuttādivaṇṇanā niṭṭhitā.

10-12. Micchādiṭṭhipahānasuttādivaṇṇanā

165-

我来将这段巴利文直译成简体中文：
"如是传闻"即由传闻生起信相似信。"此"即"除信外"此语。"使喜"即以自见使某义欢喜。"使同意"即彼同义,如是使心同意。所以说"有执取相"。"传闻"即如是传闻传承义。"思维因"即思维理。"因现"即"善哉"于自心现起。"有"即"此因如是此义相应"以心执取。"相思寻"即理推测。"见"即决定执取,彼应见为不如实执取即无知。"彼"即彼见。"有寻求"即此见生于我有适当而得。如是执取相名见思惟认可,名以初生见所说见思惟同意相。"五处"即如说信等五因。"舍"即不取。依下道所断贪等无说"我内无贪嗔痴"此为有学观察,依一切无说无学,所以说"说有学无学观察"。应见以"若内有"等说有学,以"若内无"等说无学观察。
有因缘经注释终。
9-10. 根圆满经等注释
154-155. 如"诸比丘,住圆满戒"等处圆满义此中圆满字,所以说"圆满根"。因具足根故名圆满根为关联。如是则说具足圆满,怀疑此故说"眼等"等。"依彼"即依第二选择所说义。前蕴品中依蕴说教,此中依处,所以说"如说理"。
根圆满经等注释终。
新旧品注释终。
第三五十经。
喜尽品
1-4. 内喜尽经等注释
156-159. "实"即自性。由智应圣知故为义,为自性。如是以坏性以喜义为喜,以染义为贪。"依解脱"即依得解脱。"此"即此第一经。"第二等"即第二第三第四。明了因前已说理。
内喜尽经等注释终。
5-6. 耆婆庵婆林定经等注释

167.Pāṭiyekkanti visuṃ visuṃ. Vuttanayenevāti heṭṭhā vuttanayeneva apubbassa vattabbassa abhāvā.

Micchādiṭṭhipahānasuttādivaṇṇanā niṭṭhitā.

Nandikkhayavaggavaṇṇanā niṭṭhitā.

17. Saṭṭhipeyyālavaggo

1-60. Ajjhattaaniccachandasuttādivaṇṇanā

168-227. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo’’tiādinā tesaṃ tesaṃ puggalānaṃ ajjhāsayavasena saṭṭhi suttāni kathitāni , tāni ca peyyālanayena desanaṃ āruḷhānīti ‘‘saṭṭhipeyyālo nāma hotī’’ti vuttaṃ. Tenāha ‘‘yāni panetthā’’tiādi.

Ajjhattaaniccachandasuttādivaṇṇanā niṭṭhitā.

Saṭṭhipeyyālavaggavaṇṇanā niṭṭhitā.

18. Samuddavaggo

1. Paṭhamasamuddasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
167. "个别"即分别分别。"如说理"即因无新应说故如前所说理。
邪见断经等注释终。
喜尽品注释终。
六十重诵品
1-60. 内无常欲经等注释
168-227. 以"诸比丘,于无常者,彼处应断欲"等依彼彼补特伽罗意乐说六十经,彼等以重诵方式登教,所以说"名为六十重诵"。所以说"于此"等。
内无常欲经等注释终。
六十重诵品注释终。
海品
第一海经注

228. Yadi ‘‘duppūraṇaṭṭhena samuddanaṭṭhenā’’ti iminā atthadvayena sāgaro ‘‘samuddo’’ti vuccati, cakkhussevetaṃ nippariyāyato yujjatīti dassetuṃ ‘‘yadī’’tiādi vuttaṃ. Tattha duppūraṇaṭṭhenāti pūretuṃ asakkuṇeyyabhāvena. Samuddanaṭṭhenāti sabbaso uparūparipakkhittagamanena. Mahāgaṅgādimahānadīnaṃ mahatā udakoghena anusaṃvaccharaṃ anupakkhandamānopi hi samuddo pāripūriṃ na gacchati, yañca bhūmipadesaṃ ottharati, taṃ samuddabhāvaṃ neti, abhāvaṃ vā pāpuṇāti apayāte samuddodake, taṃ vā anudakabhāvapattiyā atathameva hoti. Kāmañcesa duppūraṇaṭṭho samuddanaṭṭho sāgare labbhati, tathāpi taṃ dvayaṃ cakkhusmiṃyeva visesato labbhatīti dassento ‘‘tassa hī’’tiādimāha. Samosarantanti sabbaso nīlādibhāgehi osarantaṃ, āpāthaṃ āgacchantanti attho. Kātuṃ na sakkoti duppūraṇīyattā. Sadosagamanena gacchati sattasantānassa dussanato. Dussanaṭṭhatā cassa cakkhudvārikataṇhāvasena veditabbā. Yathā samudde aparāparaṃ parivattamāno ūmiyā vego samuddassāti vuccati, evaṃ cakkhusamuddassa purato aparāparaṃ parivattamānaṃ nīlādibhedaṃ rūpārammaṇaṃ cakkhussāti vattabbataṃ arahati anaññasādhāraṇattāti vuttaṃ ‘‘rūpamayo vego’’ti. Asamapekkhiteti sammādassane rūpe manāpabhāvaṃ amanāpabhāvañca gahetvā, ‘‘idaṃ nāma mayā diṭṭha’’nti anupadhārentassa kevalaṃ samūhaghanavasena gaṇhantassa gahaṇaṃ asamapekkhanaṃ. Sahatīti adhibhavati, taṃnimittaṃ kañci vikāraṃ nāpajjati.

Ūmīti vīciyo. Āvaṭṭo āvaṭṭanavasena pavattaṃ udakaṃ. Gāharakkhasamakarādayo gāharakkhaso. Yathā samudde ūmiyo uparūpari vattamānā attani patitapuggalaṃ ajjhottharitvā anayabyasanaṃ āpādenti, tathā āvaṭṭagāharakkhasā. Evamete rāgādayo kilesā sayaṃ uppannakasatte ajjhottharitvā anayabyasanaṃ āpādenti, kilesuppattinimittatāya sattānaṃ anayabyasanāpattihetubhūtassa ūmibhayassa ārammaṇavasena cakkhusamuddo ‘‘saūmisāvaṭṭo sagāho sarakkhaso’’ti vutto.


我来将这段巴利文直译成简体中文：
228. 若以"难满义及海趣义"此二义说海为"海",唯眼无比喻适合,为显示此故说"若"等。其中"难满义"即不能令满义。"海趣义"即一切上上投入趣义。大恒河等大河以大水流年年涌入,然海不得充满,若覆彼地域,令成海性,或水退则成无,或成无水性不实。虽此难满义海趣义于海可得,然此二于眼特别可得,为显示此故说"彼"等。"流入"即一切以青等分流入,意为入所行处。因难满故不能作。以染污趣行,因染污有情相续。彼染污性应知依眼门爱。如海中重重转起波动说为海,如是眼海前重重转起青等差别色境应说为眼,因非他共故说"色浪"。"不观察"即于正见色不取可意性不可意性,"此我已见"不思考,仅依聚合取,取为不观察。"胜"即胜过,不生彼为缘任何变异。
"波"即浪。"漩"即依旋转而行水。"鳄罗刹"即鳄鱼罗刹等。如海中波上上转起,覆沉堕者令至不幸灾难,如是漩鳄罗刹。如是此等贪等烦恼覆已生者令至不幸灾难,因烦恼生为缘众生至不幸灾难因故,依所缘眼海说"有波有漩有鳄有罗刹"。


Ūmibhayanti ettha bhāyati etasmāti bhayaṃ, ūmīva bhayaṃ ūmibhayaṃ. Kujjhanaṭṭhena kodho. Sveva cittassa ca abhimaddanavasenuppādanatthena daḷhaṃ āyāsanaṭṭhena upāyāso. Ettha ca anekavāraṃ pavattitvā satte ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasananipphādanena kodhūpāyāsassa ūmisadisatā daṭṭhabbā. Tathā kāmaguṇā kilesābhibhūte satte māne viya rūpādivisayasaṅkhāte attani saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppajjati, evaṃ āvaṭṭetvā byasanāpādanena āvaṭṭasadisatā daṭṭhabbā. Yadā pana gāharakkhaso ārakkharahitaṃ attano gocarabhūmigataṃ purisaṃ abhibhuyya gahetvā agocare ṭhitampi gocaraṃ netvā bheravarūpadassanādinā attano upakkamaṃ kātuṃ asamatthaṃ katvā anvāvisitvā vaṇṇabalabhogaāyusukhehi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmopi yonisomanasikārarahitaṃ avīrapurisaṃ attano rūpādīhi palobhanavasena abhibhuyya gahetvā vā vīrajātiyampi itthikuttabhūtehi attano hāvabhāvavilāsehi itthimāyāya anvāvisitvā vā avasaṃ attano upakāradhamme sīlādayo sampādetuṃ asamatthaṃ karonto guṇavaṇṇādīhi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmassa gāharakkhasasadisatā daṭṭhabbā. Ūmibhayanti lakkhaṇavacanaṃ . Yathā hi ūmi bhāyitabbaṭṭhena bhayaṃ, evaṃ āvaṭṭagāharakkhasāpīti ūmiādibhayena sabhayanti attho veditabbo. Antaṃ avasānaṃ gato, evaṃ pāraṃ nibbānaṃ gatoti vuccati.

Paṭhamasamuddasuttavaṇṇanā niṭṭhitā.

2-3. Dutiyasamuddasuttādivaṇṇanā

229-230. Kilesānaṃ allabhāvūpanayananti āha ‘‘temanaṭṭhenā’’ti. Ariyasāvaketi anāgāmino. Te hi kāmabhavavasena atintatāya na samunnā. Tayo maccūti kilesābhisaṅkhāradevaputtamāre. Tīhi upadhīhīti kilesābhisaṅkhārakāmaguṇānaṃ vasena tīhi upadhīhi. Khandhupadhinā pana so na nirūpadhi saupādisesasseva nibbānassa adhigatattā. Gatoti paṭipattigamanena gato.

Dutiyasamuddasuttādivaṇṇanā niṭṭhitā.

4-6. Khīrarukkhopamasuttādivaṇṇanā

231-233.Appahīnaṭṭhenāti maggena asamugghāṭitabhāvena. Atthīti vijjati. Sati paccaye vijjamānakiccakaraṇato pariyuṭṭhānaṃ appakaṃ mūsikāvisaṃ viya parittaṃ nāma hoti appānubhāvattā. Evarūpāpīti appakāpi. Assāti appahīnakilesassa. Adhimattānanti iṭṭhānaṃ rajanīyānaṃ, vatthuvasena parittakampi iṭṭhārammaṇaṃ adhimattameva. Tenāha ‘‘nakhapiṭṭhippamāṇampī’’tiādi. Daharotiādīni tīṇipi padāni. Ābhindeyyāti bhindeyya. Taṃ ubhayanti taṃ cakkhurūpanti ubhayampi āyatanaṃ.

Khīrarukkhopamasuttādivaṇṇanā niṭṭhitā.

7. Udāyīsuttavaṇṇanā

234.Itipīti imināpi kāraṇena. Aniccenāti aniccabhāvena anattalakkhaṇaṃ kathitaṃ. Yasmā hetupaccayā viññāṇassa uppatti sati ca uppāde nirodhena bhavitabbaṃ, uppādavayavantatāya aniccaṃ viññāṇaṃ, yadi ca attā siyā paccayehi vinā sijjheyya, na ca tathāssa siddhi, tasmā ‘‘viññāṇaṃ anattā’’ti aniccatāya anattatā kathitā.

Udāyīsuttavaṇṇanā niṭṭhitā.

8. Ādittapariyāyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"波怖"此中怖由此为怖,波如怖即波怖。以忿义为忿。彼以压迫心而生故以坚恼害义为恼。此中应见忿恼以多次转起覆众生不令举头成就不幸灾难故如波。如是欲境于烦恼胜众生,如慢于色等境界所说自轮回中,如是从彼外出离心亦不生,如是应见以漩转令至灾难故如漩。复次当鳄罗刹胜无守护入自境域之人,执取已,虽住非境亦引至境,以可怖色见等令不能作自方便,随入已,离色力受用寿乐,令至大不幸灾难。如是女人以如理作意无之非勇人,以自色等诱惑胜执取,或虽生勇性以女态所成自美态艳态以女幻随入,令不能成就无力自利法戒等,令离功德色等,令至大不幸灾难。如是应见女人如鳄罗刹。"波怖"为相说。如波以应怖义为怖,如是漩鳄罗刹亦如是,应知以波等怖有怖义。至边际终尽,如是说至彼岸涅槃。
第一海经注释终。
2-3. 第二海经等注释
229-230. 烦恼湿性引导故说"以湿义"。"圣弟子"即阿那含。彼等因欲有不满故非湿。"三死"即烦恼行天子魔。"以三依"即依烦恼行欲境力三依。以蕴依彼非无依,因证有余依涅槃故。"至"即以行道至。
第二海经等注释终。
4-6. 乳树喻经等注释
231-233. "未断义"即道未除根义。"有"即存在。因缘存在则有作用现起少如鼠毒名为少因威力小。"如是"即虽少。"彼"即未断烦恼者。"增上"即可意可染,依事虽少可意境增上。所以说"如指甲"等。"年少"等三句。"应破"即应破坏。"彼二"即彼眼色二处。
乳树喻经等注释终。
优陀夷经注释
234. "如是亦"即以此因。以"无常"即以无常性说无我相。因因缘识生起,有生起则应有灭,以有生灭故识无常,若我则应离因缘成就,非如是成就,所以以无常性说无我性。
优陀夷经注释终。
火喻经注释

235. Kilesānaṃ anu anu byañjanato paribyattiyā uppattipaccayabhāvato anubyañjanaṃ, hatthapādādiavayavāti āha – ‘‘hatthā sobhanā’’tiādi. Nimittaggāhoti kilesuppattiyā nimittabhūto gāho. Saṃsandetvā gahaṇanti avayave samodhānetvā ‘‘itthipuriso’’tiādinā ekajjhaṃ gahaṇaṃ. Vibhattigahaṇanti vibhāgena anavasesaggahaṇaṃ. Kumbhīlasadisoti kumbhīlagāhasadiso. Tenāha – ‘‘sabbameva gaṇhātī’’ti hatthapādādīsu taṃ taṃ koṭṭhāsaṃ vibhajitvā gahaṇaṃ rattapāsadiso jalūkagāhasadiso. Ekajavanavārepi labbhantīti idaṃ cakkhudvārānusārena uppannamanodvārikajavanaṃ sandhāya vuttaṃ.

Nimittassādena ganthitanti yathāvutte nimitte assādagāhena ganthitaṃ sambaddhaṃ. Bhavaṅgenevāti mūlabhavaṅgeneva. Kilesabhayaṃ dassentoti tathā kilesuppattiyā sati akusalacittena antaritaṃ ce maraṇacittaṃ bhaveyya, ekantato niraye vā tiracchānayoniyā vā uppatti siyāti kilesānaṃ bhāyitabbaṃ dassento. ‘‘Samayavasena vā evaṃ vutta’’nti vatvā tamatthaṃ vivaranto ‘‘cakkhudvārasmiñhī’’tiādimāha. Rattacittaṃ vāti rāgavasena rattacittaṃ vā. Duṭṭhacittena kathaṃ ārammaṇarasānubhavananti? Domanassavedanuppatti eva tassa ārammaṇarasānubhavanaṃ daṭṭhabbaṃ. Imassa samayassāti maraṇasamayassa.

Ubhinnaṃ nāsacchiddānaṃ majjhe ṭhita-aṭṭhitudanaṃ saha khuraṭṭhena chindanaṃ. Daṇḍakavāsīti dīghadaṇḍakā mahāvāsi. Nipajjitvā niddokkamananti iminā pacalāyikaniddaṃ paṭikkhipati. Tattha hi kadāci antarā micchāvitakkānaṃ sallakānaṃ avasaro siyā, nattheva nipajjitvā mahāniddaṃ okkantakāle. Vitakkānanti micchāvitakkānaṃ.

Ādittapariyāyasuttavaṇṇanā niṭṭhitā.

9-10. Paṭhamahatthapādopamasuttādivaṇṇanā

236-237. Navamaṃ ‘‘paññāyatī’’ti vuccamāne bujjhanakānaṃ ajjhāsayavasena vuttanti āha – ‘‘dasame na hotīti vuccamāne’’tiādi. Ettakameva hi dvinnaṃ suttānaṃ visesoti.

Paṭhamahatthapādopamasuttādivaṇṇanā niṭṭhitā.

Samuddavaggavaṇṇanā niṭṭhitā.

19. Āsīvisavaggo

1. Āsīvisopamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
235. 烦恼随随表现故明显生起为缘故随相,即手足等支分,所以说"手美丽"等。"取相"即为烦恼生起之相的执取。"综合取"即聚合支分以"女人男人"等为一起取。"差别取"即以分别无余取。"如龟"即如鳄取。所以说"一切取"即于手足等分别取彼彼分。染取如蚂蟥取。"于一速行亦得"此依眼门随转生意门速行说。
"以相味系"即以如说相味执系缚。"唯以有分"即唯以根本有分。"显示烦恼怖"即如是烦恼生起时若以不善心间隔死心,必定生地狱或畜生趣,显示应怖烦恼。说"或依时说如是"已,开显彼义说"因眼门"等。"染心"即依贪染心。染心如何受用所缘味?应见彼忧受生即受用所缘味。"此时"即死时。
两鼻孔中住骨针与刀刃俱断。"木把刀"即长把大刀。"卧入眠"以此拒绝昏眠。因彼或有邪寻刺间隔机会,卧入大眠时则无。"诸寻"即邪寻。
火喻经注释终。
9-10. 第一手足喻经等注释
236-237. 第九以"现"说者依能觉者意乐说,所以说"第十说无"等。唯此为二经差别。
第一手足喻经等注释终。
海品注释终。
毒蛇品
毒蛇喻经注释

238. Ye bhikkhū tadā bhagavantaṃ parivāretvā nisinnā, tesu keci ekavihārino, keci attadutiyā, keci attatatiyā, keci attacatutthā, keci attapañcamā hutvā araññāyatanesu viharantīti vuttaṃ – ‘‘ekacārika…pe… pañcacārike’’ti. Samānajjhāsayatā sabhāgavuttino. Kammaṭṭhānānuyuñjanassa kārake. Tato eva tattha yuttapayutte. Puggalajjhāsayena kāraṇabhūtena. Paccayabhūtanti apassayabhūtaṃ. ‘‘Seyyathāpi, bhikkhave’’ti ārabhitvā yāva ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti ayaṃ mātikānikkhepo. Tesaṃ mātikāya vitthārabhājanaṃ. Vāsanā bhavissatīti vāsanāvahaṃ bhavissati. Sineruṃ ukkhipanto viyātiādi imissā desanāya anaññasādhāraṇatāya sudukkarabhāvadassanaṃ.

Mañcaṭṭhesu mañcasamaññā viya mukhaṭṭhaṃ visaṃ ‘‘mukha’’nti adhippetaṃ. Sukkhakaṭṭhasadisabhāvāpādanato ‘‘kaṭṭha’’nti vuccatīti kaṭṭhaṃ mukhaṃ etassāti kaṭṭhamukho, daṃsanādinā kaṭṭhasadisabhāvakaro sappo. Atha vā kaṭṭhasadisabhāvāpādanato kaṭṭhaṃ visaṃ vā mukhe etassāti kaṭṭhamukho. Iminā nayena sesapadesupi attho veditabbo. Ime cattāroti ime visakiccabhedena cattāro. Idāni taṃ nesaṃ visakiccabhedaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ayasūlasamappitaṃ viyāti abbhantare ayasūlaṃ anuppavesitaṃ viya. Pakkapūtipanasaṃ viyāti paccitvā kālātikkame kuthitapanasaphalaṃ viya. Caṅgavāreti rajakānaṃ khāraparissāvane surāparissāvane vā. Anavasesaṃ chijjanena asanipātaṭṭhānaṃ viya. Mahānikhādanenāti mahantena nikhādanena.

Visavegavikārenāti visavegagatena vikārena. Vātenāti tassa sappassa sarīraṃ phusitvā uggatavātena. Nāsavāte pana vattabbameva natthi. Puggalapaṇṇattivasenāti tesaṃyeva soḷasannaṃ sappānaṃ āgatavisotiādipuggalanāmassa vasena catusaṭṭhi honti paccekaṃ catubbidhabhāvato. Āgatavisoti āgacchaviso, sīghataraṃ abhiruhanavisoti attho. Ghoravisoti kakkhaḷaviso, duttikicchaviso. Ayaṃ sītaudakaṃ viya hoti gāḷhadubbinimmocayabhāvena. Udakasappo hi ghoraviso hoti yevāti vuttaṃ – ‘‘udakasappādīnaṃ visaṃ viyā’’ti. Paññāyatīti gaṇḍapiḷakādivasena paññāyati. Aneḷakasappo nāma mahāāsīviso. Nīlasappo nāma sākhavaṇṇo rukkhaggādīsu vicaraṇakasappo. Iminā upāyenāti yoyaṃ kaṭṭhamukhesu daṭṭhavisānaṃyeva ‘‘āgataviso no ghoraviso’’tiādinā catubbidhabhāvo vutto, iminā upāyena. Kaṭṭhamukhe daṭṭhavisādayoti kaṭṭhamukhesu daṭṭhaviso, phuṭṭhaviso, vātavibhoti tayo, pūtimukhādīsu ca daṭṭhavisādayo cattāro cattāro veditabbo.

Ekekanti catusaṭṭhiyo ekekaṃ. Catudhāti aṇḍajādivibhāgena catudhā vibhajitvā. Chapaṇṇāsānīti chapaṇṇāsādhikāni. Gatamaggassāti yathāvuttasaṅkhyāgatamaggassa paṭilomato saṃkhippamānā anukkamena cattārova honti. Kulavasenāti kaṭṭhamukhādijātivasena.

Sakalakāye āsiñcitvā viya ṭhapitavisāti hi tesaṃ phuṭṭhavisatā, vātavisatā vuccati. Evanti ‘‘āsittavisā’’tiādinā. Etthāti āsīvisasadde vacanattho niruttinayena veditabbo. Uggatatejāti udaggatejā, attano visatejena nesaṃ kurūradabbatā vā. Dunnimmaddanavisāti mantāgadehi animmaddanīyavisā. Cattāro āsīvisāti ettha iti-saddo ādiattho. Tenettha avasesapāḷiṃ saṅgaṇhāti.


我来将这段巴利文直译成简体中文：
238. 彼时围坐世尊比丘中,有独住者,有二人住者,有三人住者,有四人住者,有五人住者住阿兰若处,所以说"独行乃至五行"。同意乐为同分住。修习业处的作者。正因此于彼相应。以补特伽罗意乐为因。"为缘"即为依止。从"诸比丘,犹如"起至"婆罗门度至彼岸住陆地"为纲要安立。彼等纲要广分。"将成习"即将成习气。"如举须弥"等为显示此教无他共故极难。
如床上称床,口中毒称"口"意指。因令成如枯木故说"木",此有木口即木口,以咬等令成如木蛇。或因令成如木故有木或毒在口为木口。以此理应知余句义。"此四"即此以毒作用差别四。今为显示彼等毒作用差别说"彼等"等。"如铁刺贯通"即如内铁刺穿入。"如熟腐榴"即如熟过时烂榴果。"滤器"即浣工碱滤或酒滤。因全断如雷击处。"大铲"即大铲具。
"以毒力变异"即随毒力所成变异。"风"即触彼蛇身升起风。若鼻风则无须说。"依补特伽罗施设"即彼十六蛇来毒等补特伽罗名依各四种故成六十四。"来毒"即来毒,即速上升毒义。"猛毒"即强毒,难医治毒。此如冷水因难出离。水蛇实有猛毒,所以说"如水蛇等毒"。"现"即依疮疱等现。阿涅罗迦蛇名大毒蛇。青蛇名枝色树顶等行蛇。"以此方便"即如此说木口咬毒等四种"来毒非猛毒"等,以此方便。"木口咬毒等"即木口咬毒、触毒、风毒三种,及腐口等各四咬毒等应知。
"各"即六十四各。"四"即以卵生等分别分四。"五十六"即余五十六。"所至道"即如说数所至道逆略次第唯四。"依类"即依木口等种。
遍身如浇注毒住故说彼等触毒风毒。"如是"即以"注毒"等。"此"即于毒蛇声依词源理应知语义。"升起热"即升起热,或彼等以自毒热凶暴性。"难制毒"即咒药不能制毒。"四毒蛇"此中"如是"字为等义。以此摄余经文。


Āsīvisesūti ime āsīvisā daṭṭhavisā evāti veditabbā. Sarīraṭṭhakesuyevāti tena purisena tesaṃ kassaci aniṭṭhassa akatattā āyusesassa ca vijjamānattā naṃ na daṃsiṃsūti daṭṭhabbaṃ. Pucchi yathābhūtaṃ pavedetukāmo. Durupaṭṭhāhāti durupaṭṭhānā. Sotthimaggoti sotthibhāvassa upāyo.

Antaracaroti antaraṃ caro sukhasattu vissāsaghātī. Tenāha ‘‘vadhako’’ti. Idāni tāsaṃ pesane kāraṇaṃ dassetuṃ ‘‘paṭhama’’ntiādi vuttaṃ. Abhimukhagataṃ viya abhimukhagataṃ. Īdisīpi hi vacoyutti loke nirūpīyati santiyaṃ purisaṃ ṭhapetīti viya. Tasmā abhimukhagatanti abhimukhaṃ tena sampattanti attho. Vaṅkasaṇṭhānaṃ phalakaṃ rukkhamūle āgatāgatānaṃ nisīdanatthāya atthataṃ.

Arittahattho puriso santāreti etāyāti santāraṇī. Orimatīrato uttaraṇāya setu uttarasetu. Ekena dvīhi vā gantabbo rukkhamayo setu rukkhasetu. Jaṅghasatthena gamanayoggo setu jaṅghasetu. Sakaṭena gantuṃ sakkuṇeyyo sakaṭasetu. Na kho esa brāhmaṇo paramatthato. Tadattho pana ekadesena sambhavatīti tathā vuttanti dassento ‘‘ettakānaṃ paccatthikānaṃ bāhitattā’’ti āha. Desananti uddesadesanaṃ. Vinivattentoti paṭisaṃharanto. Na laddho vatāsīti na laddho vata āsi.

Rājā viya kammaṃ sattesu issariyassa vattāpanato. Rājā…pe… puthujjano vaṭṭadukkhasaṅkhātāparādhatāya. Ñāṇapalāyanenāti mahābhūtehi nibbinditvā virajjitvā vimuccitukāmatāvasena uppannañāṇapalāyane maggādhigamasiddheneva ñāṇapalāyanena. Evañhettha upamāsaṃsandanaṃ matthakaṃ pāpitameva hoti.

Yatheva hītiādinā ekadesanāsamudāyassa nidassanaṃ āraddhaṃ. Yathāvuttavacanaṃ aṭṭhakathācariyānaṃ vacanena samattheti ‘‘patthaddho bhavatī’’tiādinā. Tattha kaṭṭhamukhena vāti vā-saddo upamattho. Yathā kaṭṭhamukhena sappena daṭṭho patthaddho hoti, evaṃ pathavīdhātuppakopena so kāyo kaṭṭhamukheva hoti, kaṭṭhamukhagato viya patthaddho hotīti attho. Atha vā vā-saddo avadhāraṇattho. So ‘‘pathavīdhātupakopena vā’’ti evaṃ ānetvā sambandhitabbo. Ayañhettha attho – kaṭṭhamukhena daṭṭhopi kāyo pathavīdhātuppakopeneva patthaddho hoti, tasmā pathavīdhātuyā aviyutto so kāyo sabbadā kaṭṭhamukhagato viya hotīti. Vā-saddo vā aniyamattho. Tatrāyamattho – kaṭṭhamukhena daṭṭho kāyo patthaddho hoti vā, na vā mantāgadavasena. Pathavīdhātuppakopena pana mantāgadarahito so kāyo kaṭṭhamukhagato viya hoti ekantapatthaddhoti. Tattha kāyoti pakatikāyo. Pūtikoti kuthito. Santattoti sabbaso tatto mahādāhappatto. Sañchinnoti sabbaso chinno cuṇṇavicuṇṇabhūto. Yadā kāyo patthaddhādibhāvappatto hoti, tadā puriso kaṭṭhamukhādisappassa mukhe vattamāno viya hotīti attho.

Visesatoti kaṭṭhamukhādivisesato ca pathavīādivisesato ca. Anatthaggahaṇatotiādi acetanesupi bhūtesu sacetanesu viya anatthādīnaṃ paccakkhatāya nibbedajananatthaṃ āraddhaṃ. Tattha āsayatoti pavattiṭṭhānato. Etesanti mahābhūtānaṃ. Sadisatāti vammikāsayasusiragahanasaṅkāraṭṭhānāsayatāya ca sadisatā.

Paccattalakkhaṇavasenāti visuṃ visuṃ lakkhaṇavasena. Pathavīādīnaṃ kakkhaḷabhāvādi, taṃsamaṅgino puggalassa kakkhaḷabhāvāpādanādinā vikāruppādanato visavegavikārato sadisatā veditabbā.


我来将这段巴利文直译成简体中文：
"于毒蛇"即应知此等毒蛇唯为咬毒。"唯住身中"即应见因彼人未作彼等任何不适且寿余存在故不咬彼。问欲令如实知。"难侍"即难侍奉。"安稳道"即安稳方便。
"内行者"即内行杀害亲信敌人。所以说"杀者"。今为显示彼等派遣因说"初"等。"面前来"如面前来。如是语合亦于世观察如"立有情人"。所以"面前来"即面前彼至义。曲形木板树下铺为来者坐。
人以桨手度此为渡船。为从此岸度为度桥。一二人可行木桥为木桥。以步行可行桥为步桥。以车可行为车桥。此婆罗门非胜义。然彼义一分可得故如是说,为显示此说"因遮如是多敌"。"说"即举说。"止息"即还灭。"实不得"即实在不得。
如王于众生令转自在故业如王。王乃至凡夫以轮回苦称过失。"以智逃"即于大界厌离离贪欲解脱而生智逃,以道证成就智逃。如是此中譬喻配合达顶。
以"如是"等开始一分总集显示。以"僵硬"等以注释师语证成如说语。其中"以木口"即"或"字为譬喻义。如为木口蛇所咬僵硬,如是以地界扰动彼身如木口,如入木口僵硬义。或"或"字为限定义。彼应合"以地界扰动或"如是。此义为:虽为木口所咬身亦唯以地界扰动僵硬,所以不离地界彼身常如入木口。或"或"字为不定义。此义为:为木口所咬身僵硬或不,依咒药。然以地界扰动无咒药彼身如入木口必定僵硬。其中"身"即常身。"腐"即烂。"热"即遍热得大热。"断"即遍断成碎粉。当身得僵硬等性时,人如在木口等蛇口中义。
"差别"即木口等差别及地等差别。"取无义"等为于无情界如有情显示无义等生通达而开始。其中"住处"即转起处。"彼等"即大界。"相似"即蚁冢处洞穴密丛垃圾处住处相似。
"依自相"即依各各相。应知地等坚性等及具彼补特伽罗生坚性等变异,由毒力变异相似。


Anatthāti byasanā. Byādhinti kuṭṭhādibyādhiṃ. Bhave jātābhinandinoti bhavesu jātiyā abhinandanasīlā. Pañcavokāre hi jātiyā abhinandanā nāma mahābhūtābhinandanā eva.

Durupaṭṭhānatarānīti duppaṭikāratarāni. Durāsadāti durupasaṅkamanā. ‘‘Upaṭṭhāmī’’ti upasaṅkamituṃ na sakkonti. Parijānāma kammanāmāni, upakārā nāma natthi. Anantadosūpaddavatoti aparimāṇadosūpaddavahetuto. Ekapakkhalanti ekadukkhaṃ.

Rūpakkhandhobhijjamāno cattāro arūpakkhandhe gahetvāva bhijjati arūpakkhandhānaṃ ekanirodhattā. Vatthurūpampi gahetvāva bhijjanti pañcavokāre arūpakkhandhesu bhinnesu rūpakkhandhassa avaṭṭhānābhāvato. Ettāvatāti lobhuppādanamattena. Paññā nāma attabhāve uttamaṅgaṃ paññuttarattā kusaladhammānaṃ, sati ca kilesuppattiyaṃ paññāya anuppajjanato vuttaṃ – ‘‘ettāvatā paññāsīsaṃ patitaṃ nāma hotī’’ti. Yoniyo upaneti tadupagassa kammapaccayassa bhāve. ‘‘Jātibhayaṃ, jarābhayaṃ, maraṇabhayaṃ, corabhaya’’ntiādinā āgatāni pañcavīsati mahābhayāni, ‘‘hatthampi chindatī’’tiādinā āgatāni dvattiṃsa kammakāraṇāni āgatāneva honti kāraṇassa samavaṭṭhitattā. Nandīrāgo saṅkhārakkhandhoti saṅkhārakkhandhapariyāpannattā vuttaṃ.

Pāḷiyaṃyeva āgatā ‘‘cakkhuto cepi naṃ, bhikkhave’’tiādinā. Kiñci alabhitvāti tasmiṃ suññagāme corānaṃ gayhūpagassa alābhavacaneneva tassa purisassa attano paṭisaraṇassa alābho vutto eva hotīti na uddhaṭo, purisaṭṭhāniyo bhikkhu, corā pana bāhirāyatanaṭṭhāniyā. Abhinivisitvāti vipassanābhinivesaṃ katvā. Ajjhattikāyatanavasena desanāya āgatattā vuttaṃ ‘‘upādārūpakammaṭṭhānavasenā’’ti.

Bāhirānanti bāhirāyatanānaṃ. Pañca kiccānīti corehi tadā kātabbāni pañca kiccāni. Hatthasāranti attano santake hatthehi gahetabbasārabhaṇḍaṃ. Pātanādivasena hatthaparāmāsaṃ karonti. Pahāraṭhāneti pahaṭaṭṭhāne. Ṭhānaso tasmiṃ eva khaṇeti vadanti. Attano sukhāvahaṃ kusaladhammaṃ pahāya dukkhāvahena akusalena samaṅgitā sukhāvahaṃ bhaṇḍaṃ pahāya bahi nikkhamanaṃ viyāti vuttaṃ sukhanissayattā tassa. Hatthaparā…pe… āpajjanakālo guṇasarīrassa tadā pamādena bādhitattā. Pahāra…pe… kālo tato daḷhataraṃ guṇasarīrassa bādhitattā. Pahāraṃ…pe… assamaṇakālo guṇasarīrassa maraṇappattisadisattā. Avasesajanassa dāsaparibhogena paribhuñjitabbatā aññathattappattigihibhāvāpattiyā nidassanabhāvena vuttā. Yaṃ ‘‘chasu dvāresu ārammaṇe āpāthagate’’ti vuttaṃ, tameva ārammaṇaṃ nissāya samparāyiko dukkhakkhandho veditabboti yojanā.

Rūpādīnīti rūpasaddagandharasāni. Tesanti yathāvuttabhūtupādārūpānaṃ. Lahutādivasenāti tesaṃ lahutādivasena. Duruttaraṇaṭṭhoti uttarituṃ asakkuṇeyyabhāvo oghaṭṭho. Vuttanayenāti ‘‘sampayuttā vedanā vedanākkhandho’’tiādinā vuttanayena. Catumahābhūtādīhīti ādisaddena upādānakkhandhādīnaṃ gahaṇaṃ. Cittakiriyadassanatthanti cittapayogadassanatthaṃ. Vuttavāyāmamevāti ‘‘sammāvāyāmo’’ti yo ariyamagge vutto. Bhaddekarattādīnīti ‘‘ajjeva kiccaṃ ātappa’’ntiādinā (ma. ni. 

我来将这段巴利文直译成简体中文：
"无义"即灾难。"病"即痲疯等病。"有生喜"即于诸有喜欢生性。因于五蕴生喜即是喜大界。
"更难侍"即更难对治。"难近"即难亲近。"我侍"即不能亲近。知业名,无利益名。"无边过患"即无量过患因。"一边"即一苦。
色蕴坏时必执四无色蕴而坏,因无色蕴一灭故。亦必执所依色而坏,因五蕴中无色蕴坏时色蕴无住故。"如是"即仅贪生。慧名为自身最上分因善法以慧为上,又因烦恼生时慧不生故说"如是慧头已堕"。令至生趣因彼相应业缘有。"生怖老怖死怖盗怖"等所说二十五大怖,以"断手"等所说三十二刑罚皆已说因事成就故。说欢喜贪为行蕴因摄属行蕴故。
唯经中已来以"诸比丘,若眼"等。"不得任何"即以空村中贼无所得说,彼人自己无依已说故不举出,比丘如人,贼如外处。"观察"即作观察观。因依内处说教故说"依所造色业处"。
"外"即外处。"五事"即贼尔时应作五事。"手财"即自己手应取财宝。以倒等行手碰触。"击处"即被击处。说"即刻彼时"。说放弃引自乐善法而具引苦不善如放弃引乐财而外出,因彼依乐。手触等至时如功德身尔时以放逸损害故。击打等时如功德身更坚损害故。被击等非沙门时如功德身至死亡故。余人应以奴仆受用为受用说为显示得异性成俗人。所说"于六门所缘现起"即应知依彼所缘有后世苦蕴连结。
"色等"即色声香味。"彼等"即如说界所造色。"以轻等"即以彼等轻等。"难度处"即不能度义为暴流义。"如说理"即以"相应受为受蕴"等如说理。"四大界等"即以等字摄取取蕴等。"为显示心作"即为显示心加行。"所说精进"即于圣道所说"正精进"。"一夜贤等"即以"今日应作热心"等。

3.272, 275, 276) vuttāni bhaddekarattasuttādīni.

Kuṇṭhapādoti chinnapādova hutvā gativikalo. Mānasaṃ bandhatīti tasmiṃ citte kiccaṃ nibandhati. ‘‘Ayaṃ ariyamaggo mayhaṃ oghuttaranupāyo’’ti tattha cittassa sanniṭṭhānaṃ puna tattha pavattanaṃ vīriyārambho cittabandhanaṃ.

Tassa nāmarūpassa ime nandīrāgādayo taṇhāvijjādayoti katvā paccayo dhammāyatanekadeso. Ariyamagganibbānataṇhāvajjo idha dhammāyatanekadesoti ca. Soḷasahākārehīti pīḷanādīhi soḷasahi ākārehi. Satipaṭṭhānavibhaṅge āgatanayena saṭṭhinayasahassehi. Desanāpariyosāne…pe… patiṭṭhahiṃsūti vipañcitaññū evettha gahaṇavasena adhigatavisesā paricchinditā. Te hi tadā dhammapaṭiggāhakabhāvena satthu santike sannisinnā. Ugghaṭitaññūnaṃ pana neyyānañca visesādhigamo aṭṭhakathāyaṃ na ruḷhoti idha na gahitoti.

Āsīvisopamasuttavaṇṇanā niṭṭhitā.

2. Rathopamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"一夜贤等"即以"今日应作热心"等所说一夜贤经等。
"跛足"即如断足无法行走。"系心"即于彼心系作用。"此圣道为我度暴流方便"如是于彼心决定,再于彼发起精进为系心。
彼名色此等欢喜贪等爱无明等,故说法处一分为缘。此处法处一分为圣道涅槃除爱。"以十六行相"即以逼迫等十六行相。依念处分别所说理以六万理。"说终时...住立"即此中唯以胜解者得胜理为限定。因彼等尔时以受法者住立于师前。而速解者及应引导者得胜未广流于注释故此不取。
毒蛇喻经注释终。
车喻经注释

239. Susaṃvutindriyassa bhojane mattaññuno satassa sampajānassa viharato kilesanimittaṃ dukkhaṃ anavasaranti sukhasomanassabahulatā vuttā. Yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti bhikkhuno. Paripuṇṇanti avikalaṃ. Anavasesaṃ āsave khepetīti āsavakkhayo, aggamaggo. Yaṃ yanti dandhaṃ majjhaṃ javoti javādīsu yaṃ yaṃ gamanaṃ. Rakkhaṇatthāyāti kilesacorehi rakkhaṇatthāya . Veganiggahaṇatthāyāti kilesahetukassa indriyavegassa niggaṇhanatthāya. Nibbisevanatthāyāti visevanassa vipphanditassa nirodhanāya. Kilesūpasamatthāyāti kilesānaṃ uparūpari samanatthāya vūpasamanatthāya.

Samaṇarati nāma samathavipassanāmaggaphalasukhāni. Dantānampi sindhavānaṃ sārathino payogena siyā kāci visevanamattāti tadabhāvaṃ dassento ‘‘nibbisevane katvā pesento’’ti vuttaṃ. Ñāṇaṃ gacchatīti asaṅgamanaṃ pavattati pageva indriyabhāvanāya katattā, kilesaniggahassa sukheneva siddhattā. Dāyakassa ajjhāsayo vaso uḷāro lāmako. Deyyadhammassa pamāṇaṃ vaso appakaṃ bahukañca.

Mahāmaṇḍapaṭṭhānaṃ nāma lohapāsādassa purato eva mahābhikkhusaṅghassa sannipātakāle tesaṃ pahonakavasena mahāmaṇḍapassa kattabbaṭṭhānaṃ. Gahaṇamānanti parivisagahaṇabhājanaṃ.

Pakatiyā bhattakārakicce adhigato upaṭṭhākupāsako. Mudusamakharasaññitehi, dahanapacanabhajjanasaññitehi vā tīhi pākehi.

Parisodhetvāti rañño anucchavikabhāvaṃ parisodhetvā. Bhūmiyaṃ chaḍḍesi ‘‘bhikkhūnaṃ adatvā mayā mukhe pakkhitta’’nti. Mukhena gaṇhi tassa niddosabhāvaṃ dassetuṃ. Mattaṃ jānāpetuṃ pamajji. ‘‘Tvaṃ kuto āgato’’ti pucchane pamādaṃ āpajji. Anubhāgoti avasiṭṭhabhāgo. Idamatthiyanti idaṃ payojanaṃ. Itaranti pāḷiyaṃ anāgatampi āhāre pamāṇajānanaṃ.

Sayanaṃ seyyā, kāmabhogīnaṃ seyyā kāmabhogiseyyā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthena kātabbakiccakaraṇato. Tejussadattāti idaṃ anutrāsasseva sīhassa sayananti dassetuṃ vuttaṃ. Dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvāti hi idaṃ pādānaṃ avikkhittabhāvakaraṇadassanaṃ.

Catutthajjhānaseyyāti catutthajjhānikaṃ phalasamāpattiṃ vadati. Yebhuyyena hi tathāgatā phalasamāpattiṃ samāpajjitvāva sayanti. Sā ca nesaṃ catutthajjhānato vuṭṭhāya, kilesaparinibbānassa ca katattāti vadanti . Idha sīhaseyyā āgatā pādaṃ accādhāya pubbenāparaṃ ajahitasaṃlakkhaṇā seyyāti katvā. Tenāha ‘‘ayaṃ hī’’tiādi. Evanti ‘‘dakkhiṇena passenā’’tiādinā vuttākārena seyyaṃ kappeti.


我来将这段巴利文直译成简体中文：
239. 对善防护诸根、食知量、有念正知而住者,烦恼相苦无机会故说以乐喜为多。"生"即由彼果如混合,为决定因。"彼"即比丘。"圆满"即无缺。"漏尽"即无余尽诸漏,为最上道。"何等"即迟中速等何等行。"为守护"即为守护烦恼贼。"为制止速度"即为制止烦恼因根速度。"为无戏论"即为止息戏论动摇。"为烦恼寂静"即为烦恼上上止息为寂静。
沙门乐名为止观道果乐。显示已调伏骏马亦因御者用有某戏论量故说"令无戏论而驱使"。"智行"即无碍行因已修根,烦恼制止易成就故。施者意乐力胜劣。所施物量力少多。
"大殿处"即铜殿前比丘大众集会时,依彼等足量应作大殿处。"取量"即受食取器。
本性于炊事得近事侍者。以软中硬称,或以燃煮炒称三煮。
"清净"即令适合王清净。舍地上说"不施比丘我置口中"。口取为显示彼无过。摩擦为令知量。问"你从何来"时入放逸。"分"即余分。"为此"即此目的。"余"即虽经中未来于食知量。
睡卧为卧,欲受用者卧为欲受用卧。右胁卧名无因以右手作应作事。"热多"此说为显示狮无畏卧。"置二前足一,后足一处"此为显示诸足不散置。
"第四禅卧"说第四禅果等至。多分如来入果等至而卧。说彼等从第四禅出,及已作烦恼般涅槃。此处来狮子卧说为置足次第不舍观察卧。所以说"因此"等。"如是"即以"右胁"等所说行相作卧。


Kathaṃniddāyanto sato sampajāno hoti? Bhavaṅgacittena hi niddūpagamananti adhippāyo. Appahānenāti tadadhimuttatāya tadappahānaṃ daṭṭhabbaṃ. Tathā tesu niddokkamanassa ādipariyosānesu ajahitasatisampajaññaṃ hoti. Tenāha – ‘‘niddaṃ okkamantopi sato sampajāno hotī’’ti. Etaṃ panāti ‘‘niddaṃ okkamantopi sato sampajāno hotī’’ti vuttanayaṃ vadati. Ñāṇadhātukanti na rocayiṃsūti niddokkamanepi jāgaraṇe pavattañāṇasabhāvamevāti na rocayiṃsu porāṇā. Nirantaraṃ bhavaṅgacittesu vattamānesu satisampajaññāsambhavoti adhippāyo. Purimasmiñhi naye satisampajaññassa asaṃvaro, na bhavaṅgassa. Indriyasaṃvaro, bhojane mattaññutā, jāgariyānuyogoti imehi tivaṅgikā, nimittānubyañjanaparivajjanādi sabbaṃ vipassanāpakkhikamevāti adhippāyo.

Tānevāti vipassanākkhaṇe pavattāni indriyādīni. Yāva arahattā desanā vitthārato kathetabbā. Pāḷiyaṃ pana ‘‘yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti saṅkhepena kathitā.

Rathopamasuttavaṇṇanā niṭṭhitā.

3. Kummopamasuttavaṇṇanā

240.Aṭṭhikummoti piṭṭhiyaṃ tikhiṇaṭṭhiko kummo. Tantibandhoti byāvaṭo. Samugge viya attano kapāle pakkhipitvā. Samodahanto sammā odahanto ajjhattameva dahanto. Ārammaṇakapāleti ārammaṇakaṭāhe. Samodahantoti diṭṭhamattasseva ca gahaṇato manovitakke tattheva sammadeva odahanto. Tañhi visayavasena pavattituṃ adento. Pañca dhammeti ‘‘kālena vakkhāmī’’tiādinā (pari. 362) vuccamāne.

Kummopamasuttavaṇṇanā niṭṭhitā.

4. Paṭhamadārukkhandhopamasuttavaṇṇanā

241.Vilāsamāno viya sāgaraṃ patvā. Antosākhoti gaṅgāya tīrassa anto onatasākho. Temetīti tinto hoti. Tiriyaṃ patito daṇḍasetu viya ṭhitattā mahājanassa paccayo jāto, tathā mahantabhāvena gaṅgāsotaṃ otaraṇādi natthi.

Ayaṃhīti anantaraṃ vuttapuggalo. Ariyamaggaṃ oruyhāti catubbidhaṃ ariyamaggavīthiṃ otaritvā. ‘‘Cittaṃ nāmeta’’ntiādinā cintetvā gihibandhanaṃ na vissajjetīti sambandho. Attano bhajamānaketi attano bhajante. Jīvikatthāya payujjitabbato payogo, khettavatthādi. Tato payogato uṭṭhitaṃ āyaṃ. Kiñcāpi bhikkhūnaṃ kāyasāmaggiṃ deti bhikkhatthāya.

Muṇḍaghaṭanti bhinnoṭṭhaṃ ghaṭaṃ. Khandheti aṃse. Saṅghabhoganti saṅghasantakaṃ bhogagāmaṃ gantvā. Atthato evaṃ vadantīti tathā atthassa sambhavato evaṃ vadantā viya honti. Yāgumattake yāgunti yāguṃ pivitvā tāya aparipakkāya eva aññaṃ yāguṃ ajjhoharitvāti sambandho.

Kilesānurañjitovāti yonisomanasikārassa abhāvena kilesānugatacitto eva. Akkhīni nīharitvāti kodhavasena akkhike karonto akkhīni nīharitvā vicarissati. Uddhato hoti avūpasanto.

Diṭṭhigatikoti sāsaniko evaṃ ayoniso ummujjitvā sāsanaṃ uddhammaṃ ubbinayaṃ katvā dīpento ariṭṭhasadiso. Tenāha ‘‘so hī’’tiādi. Arūpabhave rūpaṃ atthi, aññathā tato cutassa kuto rūpakkhandhassa sambhavo. Asaññībhave cittaṃ atthīti etthāpi eseva nayo. Bahucittakkhaṇiko lokuttaramaggo ‘‘yo ime cattāro satipaṭṭhāne bhāveyya sattavassānī’’tiādivacanato (dī. ni. 2.404; ma. ni. 

我来将这段巴利文直译成简体中文：
如何睡眠时有念正知?即以有分心入眠为意。"不舍"即应见以彼胜解为彼不舍。如是于彼等入眠始终不舍念正知。所以说"入眠时亦有念正知"。"此"即说"入眠时亦有念正知"所说理。"智界"即不喜,古人不喜入眠时亦如醒时行智自性。意为有分心相续转起时念正知不可能。因前理念正知无防护,非有分。根防护、食知量、不睡眠修习此三支,避取相随相等一切唯属观支为意。
"彼等"即观时转起诸根等。直至阿罗汉应广说教。然经中以"彼生起为漏尽"略说。
车喻经注释终。
龟喻经注释
240. "骨龟"即背有利骨龟。"系索"即勤劳。如入匣入自壳。"收"即正收入内。"所缘壳"即所缘器。"收"即仅取所见且于意寻正收彼处。即不令彼随境转起。"五法"即"当时说"等所说。
龟喻经注释终。
第一木材喻经注释
241. 如戏游至海。"内枝"即恒河岸内垂枝。"湿"即润。因横倒如杖桥住成众人缘,如是因巨大无渡恒河流等。
"此"即前说人。"入圣道"即入四种圣道道路。思惟"此名心"等不舍在家缚结合。"自随从"即自己随从。因应用于活命为用,田地等。从彼用生收入。虽施比丘身资具为乞食。
"无耳瓶"即破耳瓶。"肩"即肩。"僧受用"即僧所属受用村。"实义如是说"即因如是义可能故如是说。"粥中粥"即饮粥时彼未消化即吞食余粥结合。
"烦恼染"即因无如理作意唯随烦恼心。"出眼"即以忿力作眼出眼而行。掉举不寂静。
"有见"即教中如是不如理浮现令教成非法非律而显示如阿利吒。所以说"彼"等。无色有有色,否则从彼死后色蕴何从生?无想有有心于此亦此理。多心刹那出世间道以"若修此四念处七年"等言。

1.137). Anusayo cittavippayutto, aññathā sāvajjānavajjadhammānaṃ ekajjhaṃ uppatti siyā. Te ca sattā sandhāvanti saṃsaranti, aññathā kammaphalānaṃ sambandho na siyāti. Iti vadanto evaṃ micchāvādaṃ paggayha vadanto.

Temanarukkho viya…pe… dullabhadhammassavano ca puggalo saddhāsinehena atemanato. Katavinayo sikkhitavinayo yathā ‘‘katavijjo’’ti. Dhammakathikānaṃvicārethāti idaṃ deyyadhammaṃ dhammakathikānaṃ ayyānaṃ tassa tassa yuttavasena vicārethāti niyyātanavasena vatvā. Divākathiko sarabhāṇako sāyanhe katheti, purimayāmaṃ kathento rattikathiko bhāṇakapuggalo.

Nandanavanābhirāmeti nandanavanaṃ viya manorame. Assa bhārahārabhikkhūti assa kiccavāhakabhikkhū upajjhāyādayo. Sukhanisinnakathanti paṭisanthārakathāpubbakaṃ upanisinnakathaṃ sutvā.

Ṭhitasaṇṭhāneneva ṭhitākāreneva ṭhitaṃ, nappayuttanti attho. Cittakammamūlādīni ṭhitasaṇṭhāneneva ṭhitāti yojanā. Mudutāyāti muduhadayatāya sāpekkhatāya.

Paṭipadanti samathavipassanāpaṭipattiṃ. Dīpetvā pakāsetvā pākaṭaṃ katvā. Tatruppādoti tatra uppajjanakaāyuppādo. Khettaṃ sandhāya vadati. Tela…pe… hatthāti telaghaṭa-madhughaṭaphāṇitaghaṭādihatthā. Apakkamiṃsu dubbicāritattā. Pūresīti heṭṭhā ca tattha tattha atītāni kālavacanāni porāṇaṭṭhakathāya āgatattā kira vuttāni.

Upagamanānupagamanādīni orimassa pārimassa ca upagamanānupagamanāni ceva majjhe saṃsīdanāni ca. Paṭivijjhitunti jānituṃ. Etanti yathāvuttaṃ cakkhusabhāvaṃ. Domanassanti tasseva mandabhāvapaccayaṃ domanassaṃ. Āpajjantopi upagacchati nāma tannimittasaṃkilesassa uppāditattā. Tiṇṇaṃ lakkhaṇānanti hutvā abhāvato ādiantavantato tāvakālikato niccapaṭikkhepatotiādīnaṃ tiṇṇaṃ lakkhaṇānaṃ sallakkhaṇavasena.

Vāmatoti micchā. Dakkhiṇatoti sammā. Yathā tassa tassa sattassa orabhāvattā ajjhattikāni āyatanāni orimaṃ tīraṃ katvā vuttāni, evaṃ nesaṃ parabhāvattā bāhirāni āyatanāni pārimaṃ vuttāni. Apāyamajjhe saṃsaraṇahetutāya nandīrāgova ‘‘majjhe saṃsādo’’ti vutto.

Unnatoti ‘‘seyyohamasmī’’tiādinā unnatiṃ upagato. Attukkaṃsane paṃsukūlikabhāvena attānaṃ dahanato aññākāratāgahetabbo. Pāsāṇo nu kho esa khāṇukoti gahetabbadārukkhandhasadiso vutto.

Cuṇṇavicuṇṇaṃhoti āvaṭṭavegassa balavabhāvato. Catūsu apāyesūti pañcakāmaguṇāvaṭṭe patitapuggalo manussalokepi guṇasarīrabhedanena dīgharattaṃ cuṇṇavicuṇṇaṃ āpajjatiyeva, tassa tathā āpannattā. Evañhi so apāyesu tādisesu jāyati.

Sīlassa duṭṭhaṃ nāma natthi, tasmā abhāvattho idha du-saddoti āha ‘‘nissīlo’’ti. ‘‘Pāpaṃ pāpena sukara’’ntiādīsu (udā. 48) viya pāpa-saddo nihīnapariyāyoti āha ‘‘lāmakadhammo’’ti. Na sucīti kāyavācācittehi na suci. Saṅkāya vāti attano vā saṅkāya paresaṃ samācārakiriyaṃ sarati āsaṅkati. Tenāha ‘‘tassa hī’’tiādi. Tāni kammāni pavisatīti tāni kammāni karontānaṃ antare pavisati. Guṇānaṃ pūtibhāvenāti guṇabhāvena gahitānaṃ sīladhammānaṃ saṃkiliṭṭhabhāvappattiyā. Kacavarajātoti abbhantaraṃ sañjātakacavaro, kacavarabhūto vā.

Aṇaṇā pabbajjāti aṇaṇasseva pabbajjā. Orimatīrādīnaṃ upagamanānupagamanādīnaṃ jotitattā vaṭṭavivaṭṭaṃ kathitaṃ.

Paṭhamadārukkhandhopamasuttavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
"随眠心不相应",否则有罪无罪法同时生起。"彼等有情轮转轮回",否则业果无相续。如是说者执如是邪见而说。
如湿树等...难得闻法之人因信润而不湿。"已修律"即已学律如"已修明"。"请分配法师"即说以交付方式说"此应施物请依各自适宜分配与诸大德法师"。日说者诵者晚说,前夜说者为夜说诵者。
"如欢喜园悦意"即如欢喜园可意。"彼担负比丘"即彼执事比丘如和尚等。"安坐谈"即闻欢迎谈为始近坐谈。
"如住立"即如住立相住立,即不加行义。画业根等如住立住结合。"柔软"即柔软心有期待。
"行道"即止观修行。"显示"即显明显露。"彼生"即彼处生寿生。说依田。"油等手"即持油瓶蜜瓶糖瓶等手。因恶思维而离去。"满"即因下及彼彼过去时语旧注来故说。
"趣近不趣近等"即此岸彼岸趣近不趣近及中间沉没。"通达"即知。"此"即如说眼自性。"忧"即彼迟钝因忧。虽陷亦名趣近因生彼相染污。"三相"即依有已无故、有始终故、暂时故、常对治故等三相随观。
"左"即邪。"右"即正。如彼彼有情此性故说内处为此岸,如是彼性故说外处为彼岸。因轮回于恶趣中为因故欢喜贪说为"中间沉没"。
"高举"即以"我胜"等至高举。取粪扫衣烧己故应取非余相。"石或桩"说如应取木材相似。
因旋转力强故"粉碎"。"于四恶趣"即堕五欲旋转人于人界亦因德身坏长时粉碎,因彼如是堕。如是彼生如是恶趣。
戒无恶名,所以此"恶"字为无义说"无戒"。如"恶以恶易作"等恶字为卑劣义故说"劣法"。"不净"即身语心不净。"以疑"即以自疑疑他行为。所以说"彼"等。"入彼业"即入彼等造业中。"功德腐败"即所取戒法得染污。"成垢"即内生垢或成垢。
"无债出家"即唯无债出家。因显示此岸等趣近不趣近等故说轮回出离。
第一木材喻经注释终。

5. Dutiyadārukkhandhopamasuttavaṇṇanā

242. Yā āpatti vuṭṭhānagāminī desanāgāminī, taṃ paṭicchāditakālato paṭṭhāya saṃkiliṭṭhā nāma antarāyikabhāvato. Āvīkatā pana anāpattiṭṭhāne tiṭṭhatīti asaṃkiliṭṭhā nāma. Tenāha – ‘‘āvīkatā hissa phāsu hotī’’ti. Evarūpaṃ saṃkiliṭṭhanti paṭicchāditatāya vā duṭṭhullabhāvena vā saṃkiliṭṭhaṃ.

Dutiyadārukkhandhopamasuttavaṇṇanā niṭṭhitā.

6. Avassutapariyāyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
第二木材喻经注释
242. 若有应出罪应发露罪，从覆藏时起名染污因为成障碍。但显露者住无罪处故名不染污。所以说"显露者有安乐"。"如是染污"即因覆藏或因粗重性而染污。
第二木材喻经注释终。
漏泄品经注释<.Assistant>

243.Santhāgāranti saññāpanāgāraṃ. Tenāha ‘‘uyyogakālādīsū’’tiādi. Ādi-saddena maṅgalamahādīnaṃ saṅgaho daṭṭhabbo. Santharantīti vissamanti , parissamaṃ vinodentīti attho. Sahāti sannipātavasena ekajjhaṃ. Saha atthānusāsanaṃ agāranti tasmiṃ atthe ttha-kārassa ntha-kāraṃ katvā ‘‘santhāgāra’’nti vuccatīti daṭṭhabbaṃ, paṭhamaṃ tattha sammantanavasena santharanti vicārentīti attho.

Tepiṭakaṃ buddhavacanaṃ āgatameva bhavissatīti buddhavacanassa āgamanasīsena ariyaphaladhammānampi āgamanaṃ vuttameva. Tiyāmarattiṃ tattha vasantānaṃ phalasamāpattivaḷañjanaṃ hotīti. Tasmiñca bhikkhusaṅghe kalyāṇadhammā kalyāṇaputhujjanā vipassanaṃ ussukkāpentā hontīti ariyamaggadhammānampi tattha āgamanaṃ hotiyeva.

Allagomayenāti acchena allagomayarasena. Opuñjāpetvāti vilimpetvā. Catujjātiyagandhehīti kuṅkumaturukkhayavanapupphatamālapattagandhehi. Nānāvaṇṇeti nīlādivasena nānāvaṇṇe, bhittivisesavasena nānāsaṇṭhānarūpe. ‘‘Mahāpiṭṭhikakojaveti hatthipiṭṭhiādīsu attharitabbatāya ‘mahāpiṭṭhikā’ti laddhasamaññe kojave’’ti vadanti. Kuttake pana sandhāyetaṃ vuttaṃ, ‘‘caturaṅgulādhikapupphā mahāpiṭṭhikakojavā’’tipi vadanti. Hatthattharaassattharā hatthiassapiṭṭhīsu attharitabbā hatthiassarūpavicittā ca attharakā. Sīhattharakādayo pana sīharūpādivicittā eva attharakā. Cittattharakaṃ nānāvidharūpehi ceva nānāvidhamālākammādīhi ca vicittaṃ attharakaṃ.

Upadhānanti apassayanaṃ. Upadahitvāti apassayayoggabhāvena ṭhapetvā. Gandhehi katamālā gandhadāmaṃ. Tamālapattādīhi katamālā pattadāmaṃ. Ādi-saddena hiṅgulatakkolajātiphalajātipupphādīhi katadāmaṃ saṅgaṇhāti. Pallaṅkākārena katapīṭhaṃ pallaṅkapīṭhaṃ. Tīsu passesu ekapasse eva vā saupassayaṃ apassayapīṭhaṃ. Anapassayaṃ muṇḍapīṭhaṃ. Yojanāvaṭṭeti yojanaparikkhepokāse.

Saṃvidhāyāti antaravāsakassa koṇapadesaṃ itarapadesañca samaṃ katvā vidhāya. Tenāha – ‘‘kattariyā padumaṃ kantento viyā’’ti, ‘‘timaṇḍalaṃ paṭicchādento’’ti ca. Yasmā buddhānaṃ rūpasampadā viya ākappasampadāpi paramukkaṃsataṃ gatā, tasmā tadā bhagavā evaṃ sobheyyāti dassento ‘‘suvaṇṇapāmaṅgenā’’tiādimāha. Tattha ‘‘asamena buddhavesenā’’tiādinā tadā bhagavā buddhānubhāvassa niguhane kāraṇābhāvato tattha sannipatitadevamanussanāgayakkhagandhabbādīnaṃ pasādajananatthaṃ attano sabhāvapakatiyāva kapilavatthuṃ pāvisīti dasseti. Buddhānaṃ kāyapabhā nāma pakatiyā asītihatthamattapadesaṃ visaratīti āha ‘‘asītihatthaṭṭhānaṃ aggahesī’’ti. Nīlapītalohitodātamañjiṭṭhapabhassarānaṃ vasena chabbaṇṇā buddharasmiyo.

Sabbapāliphulloti mūlato paṭṭhāya yāva sākhaggā samantato phullo vikasito. Paṭipāṭiyā ṭhapitānantiādi parikappūpamā, yathā taṃ…pe… alaṅkataṃ aññaṃ virocati, evaṃ virocittha, samatiṃsāya pāramitāhi abhisaṅkhatattā evaṃ virocitthāti vuttaṃ hoti. ‘‘Pañcavīsatiyā gaṅgānanti satamukhā hutvā samuddaṃ paviṭṭhāya mahāgaṅgāya mahantamahantānaṃ gaṅgānaṃ pañcavīsatī’’ti vadanti. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 

我来将这段巴利文直译成简体中文：
243. "集会堂"即教诫堂。所以说"于出征时等"等。以"等"字应见摄取吉祥大典等。"铺设"即休息,即除疲劳义。"共"即以集会力一处。应见"集会堂"即以共同教诫义,变 ttha 音为 ntha 音说为"集会堂",首先于彼以商议方式铺设思惟义。
三藏佛语已来即说以佛语来为首圣果法亦已来。于彼住三夜者有入果等至。于彼比丘僧中善法善凡夫努力观故圣道法亦有来于彼。
"新牛粪"即纯新牛粪液。"令涂"即涂抹。"四种香"即郁金树花林花多摩罗叶香。"种种色"即以青等种种色,依墙特殊种种形相。说"大背毯"即因应铺象背等得大背名毯。或依毯说此,"大背毯以花超四指"亦说。"象马褥"即应铺象马背及以象马像装饰褥。"狮子褥"等唯以狮子像等装饰褥。"杂色褥"即以种种像及种种花纹装饰褥。
"枕"即靠枕。"置"即适合靠枕方式置。"香鬘"即以香作鬘。"叶鬘"即以多摩罗叶等作鬘。以"等"字摄取以辛膏丁香果种花等作鬘。"交叉方式作座"为交叉座。三边或一边有靠为靠座。无靠为无背座。"一由旬界"即一由旬周界处。
"整理"即令下衣角处及余处平整理。所以说"如以刀切莲花"及"覆三轮"。因佛形相圆满如威仪圆满达最胜,所以显示尔时世尊如是庄严说"以金色肢"等。其中以"无等佛相"等显示尔时世尊因无隐藏佛威力因缘,为令彼时集会天人龙夜叉乾闼婆等生信以自本性入迦毗罗卫城(今尼泊尔蓝毗尼)。说"摄取八十肘处"因佛身光本性照耀八十肘处。佛光六色依青黄赤白红光明。
"遍开花"即从根起至枝顶周遍开放。"依次置"等为假想譬喻,如彼等庄严余殊胜,如是殊胜,说因以三十波罗蜜成就如是殊胜。说"二十五恒河"即大恒河成百口入海之大恒河的二十五大恒河。中部注释;

2.22) ‘‘pañcavīsatiyā nadīna’’nti vuttaṃ, gaṅgādīnaṃ candabhāgāpariyosānānaṃ pañcavīsatiyā mahānadīnanti attho. Parikappavacanañhetaṃ. Sambhijjāti sambhedaṃ missībhāvaṃ patvā mukhadvāreti samuddaṃ paviṭṭhaṭṭhāne.

Nāgasupaṇṇagandhabbayakkhādīnantiādi parikappavasena vuttaṃ. Sahassenāti padasahassena, bhāṇavārappamāṇena ganthenāti attho.

Kampayanto vasundharanti attano guṇavisesehi pathavīkammaṃ unnādento, evaṃbhūtopi aheṭhayanto pāṇāni. Sabbapadakkhiṇattā buddhānaṃ dakkhiṇaṃ paṭhamaṃ pādaṃ uddharanto. Samaṃ samphusate bhūmiṃ suppatiṭṭhitapādatāya. Yadipi bhūmiṃ samaṃ phusati, rajasā nupalippati sukhumattā chaviyā. Ninnaṭṭhānaṃ unnamatītiādi buddhānaṃ suppatiṭṭhitapādatāsaṅkhātamahāpurisalakkhaṇapaṭilābhassa nissandaphalaṃ. Nātidūre uddharatīti atidūre ṭhapetuṃ na uddharati. Naccāsanne ca nikkhipanti accāsanne ca ṭhāne anikkhipanto niyyāti. Hāsayanto sadevake loke tosento. Catūhi pādehi caratīti catucārī.

Buddhānubhāvassa pakāsanavasena gatattā vaṇṇakālo nāma esa. Sarīravaṇṇe vā guṇavaṇṇe vā kathiyamāne dukkathitanti na vattabbaṃ. Kasmā? Appamāṇavaṇṇā hi buddhā bhagavanto, buddhaguṇasaṃvaṇṇanā jānantassa yathāraddhasaṃvaṇṇanaṃyeva anupavisati. Dukūlacumbaṭakenāti ganthitvā gahitadukūlavatthena.

Nāgavikkantacāraṇoti hatthināgasadisapadanikkhepo. Satapuññalakkhaṇoti anekasatapuññābhinibbattamahāpurisalakkhaṇo. Maṇiverocano yathāti caturāsītisahassamaṇiparivārito ativiya virocamāno vijjotamāno maṇi viya. ‘‘Verocano nāma eko maṇī’’ti keci. Mahāsālovāti mahanto sālarukkho viya, suddhaṭṭhito koviḷārādi mahārukkho viya vā. Padumo kokanado yathāti kokanadasaṅkhātaṃ mahāpadumaṃ viya, vikasamānapadumaṃ viya vā.

Ākāsagaṅgaṃ otārento viyātiādi tassā pakiṇṇakakathāya aññesaṃ sudukkarabhāvadassanañceva suṇantānaṃ accantasukhāvahabhāvadassanañca. Pathavojaṃ ākaḍḍhanto viyāti nāḷiyantaṃ yojetvā mahāpathaviyā heṭṭhimatale pappaṭakojaṃ uddhaṃ mukhaṃ katvā ākaḍḍhanto viya. Yojanikanti yojanapamāṇaṃ. Madhubhaṇḍanti madhupaṭalaṃ.


我来将这段巴利文直译成简体中文：
中部注中说"二十五河",即恒河等至月分河二十五大河义。此为假说。"汇合"即至合流混合处入海门处。
"龙金翅鸟乾闼婆夜叉等"等以假设方式说。"千"即千句,即一读诵量文义。
"震动大地"即以自功德特胜发大地声,如是亦不害生。因佛一切右转故先举右足。"平触地"因善住足性。虽触地平,不染尘因皮肤细腻。"低处升"等为佛善住足名大人相获得之流果。"不举太远"即不举置太远处。"不放太近"即不放太近处而行。"令喜"即令天人世间悦。"四足行"即以四足行。
因显示佛威力而行故名赞叹时。说身色或功德色不应说说得不好。为何?因佛世尊无量色,佛功德赞叹随知者如所起赞叹而入。"细布包"即结取细布衣。
"龙象行步"即如龙象置足。"百福相"即由几百福生大人相。"如宝光明"即如被八万四千宝围绕极光辉照耀宝。有人说"有一宝名光明"。"如大沙罗"即如大沙罗树,或如净立科毗罗等大树。"如莲花红莲"即如名红莲大莲,或如开放莲。
"如降天河"等为显示彼杂说对他人极难作及闻者得极乐。"如吸地味"即如装置筒引上大地下层泥味。"一由旬量"即一由旬量。"蜜聚"即蜜层。


Mahantanti vipulaṃ uḷārapuññaṃ. Sabbadānaṃ dinnameva hotīti sabbameva paccayajātaṃ āvāsadāyakena dinnameva hoti. Tathā hi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassapi chāyūdakasampannaṃ ārāmaṃ pavisitvā nhāyitvā paṭissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, paṭissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nisinnassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti, bahi vicarantassa ca pāde kaṇṭakā vijjhanti, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, paṭissayaṃ pavisitvā dvāraṃ pidhāya nisinnassa pana sabbepete parissayā na honti. Sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasikarontassa upasamasukhaṃ uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nisinnassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ – ‘‘āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hotī’’ti. Bhūmaṭṭhaka…pe… nasakkāti ayamattho mahāsudassanavatthunā (dī. ni. 

我来将这段巴利文直译成简体中文：
"大"即广大殊胜福。"一切施已施"即一切资具为住处施者已施。如是虽行乞二三村不得任何物而来者,入有荫水园林浴已,于住处暂时卧起坐时,如有力置于身。外行者身色界为风日疲,入住处关门暂坐时异分相续止息,同分相续住立,如色界置入,外行者足刺刺,桩击打,及生蛇等障碍与贼怖,但入住处关门坐时一切此等障碍不生。诵习者生法喜乐,作意业处者生寂止乐因无外散乱。外行者身出汗,眼动,入住处时床座等不显,但暂坐时如置入眼净,门窗床座等显现。见住此住处人以四资具恭敬供养。所以说"住处施中施时一切施已施"。地立等不能以大须陀修那事。

2.241 ādayo) dīpetabbo. Mātukucchi asambādhova hotīti ayamattho antimabhavikānaṃ mahābodhisattānaṃ paṭisandhivasena dīpetabbo.

Sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa ca davadāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭihanati. Yathā tadubhayavasena kāyacittānaṃ ābādho na hanati, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti. Vāḷamigānīti sīhabyagghādivāḷamige. Guttasenāsanañhi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarantā gacchante dīghajātike sappādike aññe ca tathārūpe. Makaseti nidassanamattametaṃ, ḍaṃsādīnaṃ eteneva saṅgaho daṭṭhabbo. Sisireti sītakālavasena sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihanatīti yojanā.

Vātātapo ghoroti rukkhagacchādīnaṃ ubbahanabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca. Paṭihaññatīti paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattitvā paṭisallāṇārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā samādahanavasena jhāyituṃ. Vipassitunti aniccādivasena saṅkhāre sammasituṃ.

Vihāreti paṭissaye. Kārayeti kārāpeyya. Rammeti manorame. Vāsayettha bahussuteti kāretvā pana ettha vihāresu bahussute sīlavante kalyāṇadhamme nivāseyya. Te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti. Evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammaphalānaṃ ratanattayaguṇānañca saddahanena vippasannena cetasā. Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakārataṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ niyyānikaṃ dhammaṃ kathenti. Yaṃ so dhammaṃ idhaññāyāti so puggalo yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamena anāsavo hutvā parinibbāyati.

Āvāseti āvāsadāne. Ānisaṃsoti udrayo. Pūjāsakkāravasena paṭhamayāmo khepito, satthu dhammadesanāya appāvaseso majjhimayāmo gatoti pāḷiyaṃ ‘‘bahudeva ratti’’nti vuttanti āha ‘‘atirekataraṃ diyaḍḍhayāma’’nti. Saṅgahaṃ nārohati vipulavitthārabhāvato. Buddhānañhi bhattānumodanāpi thokaṃ vaḍḍhetvā vuccamānā dīghamajjhimapamāṇāpi hoti. Tathā hi suphusitaṃ dantāvaraṇaṃ, jivhā tanukā, bhavaṅgaparivāso paritto, natthi vegāyitaṃ, natthi vitthāyitaṃ, natthi abyāvaṭamano, sabbaññutaññāṇaṃ samupabyūḷhaṃ, aparikkhayā paṭisambhidā.


我来将这段巴利文直译成简体中文：
2.241应以大善见事说明。"母胎非狭"此义应以最后有大菩萨结生说明。
"冷"即依内界动或外时变化生冷。"热"即火热,应见其在林火等生。"防"即防护。令彼二者不以身心病伤害如是作。因冷热所击身比丘散乱心不能如理精进。"猛兽"即狮子虎等猛兽。入护住处关门坐者无彼等障碍。"爬行"即任何行走长类蛇等其他如是类。"蚊"仅为示例,应以此见摄取虻等。"寒"即依冷季及七日阴雨等生寒触。"雨"结合即防任何时生诸雨。
"风日猛"即依拔断树丛等转起猛,有尘无尘等风及于夏热时生猛日光。"防护"即遮止。"寂静"即心从种种所缘返还为独处乐。"乐"即无说障碍故安住。"禅修"即于三十八所缘随一系心以等持方式禅修。"观"即以无常等审察诸行。
"住处"即房舍。"令造"即令作。"可意"即悦意。"令多闻住此"即造已令多闻持戒善法者住此诸住处。令彼等住时如彼等多闻不以资具疲,如是应以正直具意乐,以信业果及三宝功德清净心施食饮衣住处。今为显示在家出家互相利益说"彼等"偈。此中"彼等"即多闻。"彼"即优婆塞。"说法"即说完全除轮回苦引导法。"彼于此知此法"即彼人于此教中以正行了知正法,以得上道成无漏而般涅槃。
"住处"即住处施。"功德"即利益。以供养恭敬经初夜,闻师说法过中夜,故经说"夜深"说"过一个半夜"。不摄入因广大广说。因佛随喜饭食亦少增说成长中量。如是善现齿障,舌薄,有分间隔少,无急速,无扩大,无不专注意,圆满一切智智,无尽无碍解。


Sandassetvātiādīsu sandassetvā āvāsadānapaṭisaṃyuttaṃ dhammiṃ kathaṃ katvā. Tato paraṃ, mahārāja, itipi sīlaṃ, itipi samādhi, itipi paññāti sīlādiguṇe tesaṃ sammā dassetvā hatthena gahetvā viya paccakkhato pakāsetvā. Samādapetvāti evaṃ sīlaṃ samādātabbaṃ, sīle patiṭṭhitena evaṃ samādhipaññā bhāvetabbāti yathā te sīlādiguṇe sammā ādiyanti, tathā gaṇhāpetvā. Samuttejetvāti yathāsamādinnaṃ sīlaṃ suvisuddhaṃ hoti, samathavipassanā ca bhāviyamānā yathā suṭṭhu visodhitā uparūpari visesāvahā honti, evaṃ samuttejetvā nisāmanavasena vodāpetvā. Sampahaṃsetvāti yathānusiṭṭhaṃ ṭhitasīlādiguṇehi sampati paṭiladdhaguṇānisaṃsehi ceva upariladdhabbaphalavisesehi ca cittaṃ sampahaṃsetvā laddhassāsavasena suṭṭhu tosetvā. Evametesaṃ padānaṃ attho veditabbo. Sakyarājāno yebhuyyena bhagavato dhammadesanāya sāsane laddhassādā laddhappatiṭṭhā ca.

Upasaggasaddānaṃ anekatthattā abhi-saddo ati-saddena samānatthopi hotīti vuttaṃ ‘‘abhikkantāti atikkantā’’ti.

Tatra kirātiādi kecivādoti baddhopi na hoti. Tenāha ‘‘akāraṇameta’’ntiādi. Kāyacittalahutādayo uppajjantīti idaṃ kāyikacetasikaaññathābhāvassa kāraṇavacanaṃ, lahutādiuppanne savanānuttariyapaṭilābhena laddhabbadhammatthavedasamadhigamato. Vuttañhetaṃ –

‘‘Yathā , yathāvuso, bhikkhuno satthā vā dhammaṃ deseti aññataro vā garuṭṭhāniko sabrahmacārī, tathā tathā so tasmiṃ dhamme labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojja’’ntiādi (dī. ni. 3.322, 355; a. ni. 5.26).

Piṭṭhivāto uppajji upādinnasarīrassa tathārūpattā saṅkhārānañca aniccatāya dukkhānubandhattā. Akāraṇaṃ vā etanti yenādhippāyena vuttaṃ, tameva adhippāyaṃ vivarituṃ ‘‘pahotī’’tiādi vuttaṃ. Ekapallaṅkena nisīdituṃ pahoti yathā taṃ veluvagāmake. Ettake ṭhāneti ettake ṭhāne ṭhānaṃ nipphannanti yojanā. Tañca khoti vuṭṭhānasaññaṃ citte ṭhapanaṃ. Dhammakathaṃ suṇamāno dhammagāravena.

Avassutassāti avassutabhāvassa rāgādivasena. Avassutassa kāraṇanti tintabhāvakāraṇaṃ. Kilesādhimuccanenāti kilesavasena paripphanditavasena. Nibbāpanaṃ viyāti vūpasamo viya. Nibbisevanānanti paripphandanarahitānaṃ.

Avassutapariyāyasuttavaṇṇanā niṭṭhitā.

7. Dukkhadhammasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"开示"等中"开示"即作住处施相应法说。此后,大王,如是戒,如是定,如是慧,如是正示彼等戒等功德如手取般亲自显示。"劝导"即如是应受持戒,住戒者如是应修定慧,如彼等正受持戒等功德如是令取。"鼓励"即如已受持戒极清净,止观修习如极清净引生上上殊胜,如是以专注方式令净鼓励。"欢喜"即以如教住戒等功德及现得功德利益与上应得果殊胜令心欢喜,以得安慰善悦。应知如是此等句义。释迦王众多因世尊说法于教得味得住立。
因前缀词多义,故说"abhi"与"ati"同义说"abhikkantā 即 atikkantā"。
"于彼"等为有人说亦非结系。所以说"此无因"等。"生身心轻安等"此说身心变异因,因轻安等生得闻无上获得法义喜。如说：
"诸友,比丘之师或他尊重同梵行者如是如是说法,彼如是如是于彼法得义喜、得法喜、得法相应喜悦"等。
"背风生"由所依身如是性及诸行无常苦相随。或"此无因"为显说以何意趣,说"能"等。"能以一跏趺坐"如彼竹村。"此处"结合即此处处成就。"彼且"即心立起相。闻法说以法敬重。
"漏"即漏状以贪等。"漏因"即湿因。"染着"即随烦恼动摇。"如涅槃"即如寂止。"离欲"即离动摇。
漏泄品经注释终。
苦法经注释

244.Dukkhadhammānanti dukkhakāraṇānaṃ. Tenāha ‘‘dukkhasambhavadhammāna’’ntiādi. Tattha kiṃ dukkhaṃ, kā dukkhadhammāti tadubhayaṃ dassetuṃ ‘‘pañcasu hī’’ti vuttaṃ. Teti pañcakkhandhā. Dukkhasambhavadhammattāti dukkhuppattikāraṇattā. Assāti tena. Karaṇe hetaṃ sāmivacanaṃ. Kāmeti vatthukāme kilesakāme ca. Puna assāti sāmiatthe eva sāmivacanaṃ. Cāranti cittācāraṃ. Vihāranti pañcadvārappavatticāravihāraṃ. ‘‘Ekaṭṭhā’’ti ca vadanti. Teneva hi ‘‘anubandhitvā carantaṃ’’icceva vuttaṃ. Anubandhitvāti ca vīthicittappavattito paṭṭhāya yāva tatiyajavanavārā anu anu bandhitvā. Pakkhandanādīti ādi-saddena kasigorakkhādivasenapi kāmānaṃ pariyesanadukkhaṃ saṅgaṇhāti.

Dāyatīti dāyo, vanaṃ. Tenāha ‘‘aṭavi’’nti. Kaṇṭakagabbhanti ovarakasadisaṃ vanaṃ. Nāmapadaṃ nāma kiriyāpadāpekkhanti ‘‘vijjhī’’ti vacanasesena kiriyāpadaṃ gaṇhāti.

Dandhāyitattaṃ uppannakilesānaṃ avaṭṭhānaṃ. Tenāha ‘‘uppannamattāyā’’tiādi. Tāyāti satiyā. Kāci kilesāti cuddasavidhe cittassa kicce javanakicce eva cittakilesānaṃ uppattiṃ katvā tathā vuttaṃ. Niggahitāva honti pavattituṃ appadānavasena. Tenāha ‘‘na saṇṭhātuṃ sakkontī’’ti. Cakkhudvārasminti pāḷiyaṃ tassa paṭhamaṃ gahitatāya vuttaṃ, tena nayena sesadvārānipi gahitāneva honti. Rāgādīsu uppannesu paṭhamajavanavāre. Satisammosena ‘‘kilesā me uppannā’’ti ñatvā tathā paccāmāsasatiyā labbhanato. Tenāha – ‘‘anacchariyaṃ ceta’’nti. Āvaṭṭetvāti ayoniso āvaṭṭetvā. Āvajjanādīsūti tato eva ayoniso āvajjanādīsu uppannesu iṭṭhārammaṇassa laddhattā paccayasiddhiyā sampattaṃ pavattanārahaṃ. Nivattetvāti dutiyajavanavārepi kilesuppattiṃ nivattetvā. Kathaṃ panassa evaṃ laddhuṃ sakkāti āha ‘‘āraddhavipassakānaṃ hī’’tiādi. Bhāvanāpaṭisaṅkhāneti bhāvanāyaṃ paṭisaṅkhāne ca yogino patiṭṭhitabhāvo. Tassa ayamānisaṃso – yaṃ paccayalābhena uppajjituṃ laddhokāsāpi kilesā pubbe pavattabhāvanānubhāvena vikkhambhitā tathā tathā niggahitā eva hutvā nivattanti, kusalā dhammāva laddhokāsā uparūpari vaḍḍhanti.

Abhihaṭṭhunti abhiharitvā. Anudahantīti anudahantā viya honti. Anusentīti etthāpi eseva nayo. Anāvaṭṭanteti anivattante sāmaññatoti adhippāyo. Vipassanābalameva dīpitaṃ maggaphalādhigamassa ajotitattā.

Dukkhadhammasuttavaṇṇanā niṭṭhitā.

8. Kiṃsukopamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
244. "苦法"即苦因。所以说"苦生法"等。其中什么是苦,什么是苦法,为显示二者说"于五"。"彼等"即五蕴。"苦生法性"即苦生因性。"彼"即由彼,此为作者的主格语。"欲"即事欲与烦恼欲。再"彼"即唯主格义的主格语。"行"即心行。"住"即五门转行住。说"一处"。所以说"随逐而行"。"随逐"即从路心转起至第三速行转一一随逐。"跳"等以"等"字摄取以耕牧等方式也有欲的寻求苦。
"燃"即燃,林。所以说"森林"。"刺室"即如屋室林。名词以待动词,以"刺"语余取动词。
"迟钝性"即已生烦恼住立。所以说"仅生"等。"彼"即念。"某烦恼"说如是造十四种心作用中唯速行作用心烦恼生。"已制"即以不令转起。所以说"不能住立"。"眼门"即经中因彼先取说,以彼方式其余诸门亦已取。于贪等生时第一速行。因念迷忘得知"我生烦恼"如是得反省念。所以说"此非稀有"。"转"即不如理转。"转向等"即由彼不如理转向等生,因得可意所缘成就因缘已到应转起。"转离"即于第二速行亦转离烦恼生。如何能如是得?说"已起观者"等。"修观省察"即瑜伽者住立于修与省察。此为彼功德：烦恼虽以得缘获生起机会,以前所修威力镇伏如是如是已制而转,善法得机会上上增长。
"运来"即运取。"随烧"即如随烧。"随眠"于此亦此理。"不返"即意为不转于普通性。唯显观力因不显得道果。
苦法经注释终。
何树譬喻经注释

245. Catunnaṃ ariyasaccānaṃ pariññābhisamayādivasena vividhadassananti kiccavasena nānādassanaṃ hotīti vuttaṃ, ‘‘dassananti paṭhamamaggassetaṃ adhivacana’’nti . Tayidaṃ uparimaggesu bhāvanāpariyāyassa niruḷhattā paṭhamamaggassa paṭhamaṃ nibbānadassanato. Tenāha ‘‘paṭhamamaggo hī’’tiādi . Koci yathāvuttaṃ aviparītaṃ atthaṃ ajānanto ñāṇadassanaṃ nāma ārammaṇakaraṇassa vasena atippasaṅgaṃ āsaṅkeyyāti taṃ nivattetuṃ ‘‘gotrabhū panā’’tiādi vuttaṃ. Na dassananti vuccatīti ettha rājadassanaṃ udāharanti. Cattāropi maggā dassanameva yathāvuttenatthena, bhāvanāpariyāyo pana upari tiṇṇaṃ maggānaṃ paṭhamamaggaupāyassa bhāvanākārena pavattanato. Dassanaṃ visuddhi etthāti dassanavisuddhikaṃ, nibbānaṃ. Phassāyatanaṃ kammaṭṭhānaṃ assa atthīti phassāyatanakammaṭṭhāniko. Esa nayo sesesupi padesu.

Padesasaṅkhāresūti saṅkhārekadesesu. Heṭṭhimaparicchedena pathaviādike dhammamatte diṭṭhe rūpapariggaho, cakkhuviññāṇādike taṃsahagatadhammamatte diṭṭhe arūpapariggaho ca sijjhatīti vadanti.

Adhigatamaggameva kathesīti yena mukhena vipassanābhinivesaṃ akāsi, tamevassa mukhaṃ kathesi. Ayaṃ panāti kammaṭṭhānaṃ pucchanto bhikkhu. Imesanti phassāyatanakammaṭṭhānikapañcakkhandhakammaṭṭhānikānaṃ vacanaṃ. ‘‘Aññamaññaṃ na sametī’’ti vatvā tamevatthaṃ pākaṭaṃ karoti ‘‘paṭhamenā’’tiādinā. Pañcakkhandhavimuttassa saṅkhārassa abhāvā ‘‘nippadesesū’’ti vuttaṃ. Tathevāti yatheva phassāyatanakammaṭṭhānikaṃ, tatheva taṃ pañcakkhandhakammaṭṭhānikaṃ pucchitvā.

Samappavattā dhātuyoti rasādayo sarīradhātuyo samappavattā, na visamākārasaṇṭhitā ahesuṃ. Tenāha ‘‘kallasarīraṃ balappatta’’nti. ‘‘Atītā saṅkhārā’’tiādi vipassanābhinivesavasena vuttaṃ. Sammasanaṃ sabbatthakameva icchitabbaṃ. Cāribhūminti gocaraṭṭhānaṃ.

Kārakabhāvanti bhāvanānuyuñjanabhāvaṃ. Paṇḍurogapurisoti paṇḍurogī puriso. Ariṭṭhanti suttaṃ. Bhesajjaṃ katvāti bhesajjapayogaṃ katvā. Karissāmīti bhesajjaṃ karissāmi. Jhāmathuṇo viyāti daḍḍhathuṇo viya khārakajālanaddhattā taruṇamakulasantānasañchannattā.

Dakkhiṇadvāragāmeti dakkhiṇadvārasamīpe gāme. Lohitakoti lohitavaṇṇo. Ocirakajātoti jātaolambamānacirako viya. Ādinnasipāṭikoti gahitaphalapotako. Sandacchāyoti bahalacchāyo. Yasmā tassa rukkhassa sākhā aviraḷā ghanappattā aññamaññaṃ saṃsanditvā ṭhitā, tasmā chāyāpissa tādisīti vuttaṃ ‘‘sandacchāyo nāma saṃsanditvā ṭhitacchāyo’’ti, ghanacchāyoti attho. Tatthātiādi upamāsaṃsandanaṃ.

Yenayenākārena adhimuttānanti chaphassāyatanādimukhena yena yena vipassanābhinivesena vipassantānaṃ nibbānañca adhimuttānaṃ. Suṭṭhu visuddhaṃ pariññātisamayādisiddhiyā. Tena tenevākārenāti attanādhimuttākārena. Idāni taṃ taṃ ākāraṃ upamāya saddhiṃ yojetvā dassetuṃ ‘‘yathā hī’’tiādi āraddhaṃ. Taṃ suviññeyyameva.


我来将这段巴利文直译成简体中文：
245. "由遍知现观等四圣谛种种见"说即依作用有不同见,说"见为初道别名"。此因上道中确立修习名故,因初道初见涅槃。所以说"初道"等。有人不知如说不颠倒义,恐慧见名依所缘作太过推广,为遮此说"种姓智"等。"非见"说此举王见为例。四道都是见如说义,但修习名于上三道因如初道方便以修习行而转。此有见清净为见清净,涅槃。他有触处业处为触处业处者。余句亦此理。
"部分诸行"即行一分。说见地等法量下限时成立色把握,见眼识等彼相应法量时成立无色把握。
"说已得道"即说彼以何门修观入,说彼门。"此"即问业处比丘。"此等"即触处业处者五蕴业处者语。说"互不和合"后以"初"等显彼义。因无离五蕴之行说"无遗"。"如是"即如问触处业处者,如是问彼五蕴业处者。
"平均转界"即味等身界平均转,非不平相住立。所以说"健康身有力"。"过去诸行"等依观入说。应欲一切处思惟。"行境"即行处。
"作者性"即修习专注性。"黄病人"即患黄病人。"线"即线。"作药"即用药。"将作"即将作药。"如烧柱"即如烧柱因含碱质覆盖年幼花蕾相续。
"南门村"即南门附近村。"赤"即赤色。"生垂枝"即如生垂枝。"持果嫩芽"即持果幼笋。"连续荫"即浓荫。因彼树枝不疏密叶互相连续住立,所以说其荫如是说"连续荫名连续住荫",即浓荫义。"于彼"等为譬喻相应。
"随何行胜解"即以六触处等门随何观入及胜解涅槃。以遍知现观等成就极清净。"以彼彼行"即以自胜解行。今以"如"等开始显示配合彼彼行与譬喻。彼极易知。


Idanti nagaropamaṃ. Taṃ sallakkhitanti kiṃsukopamadīpitaṃ atthajātaṃ sace sallakkhitaṃ. Assa bhikkhuno. Dhammadesanatthanti yathāsallakkhitassa atthassa vasena laddhavisesassa upabrūhanāya. Tassevatthassāti tassa dassanavisuddhisaṅkhātassa atthassa. Corāsaṅkā na honti majjhimadesarajjassa pasannabhāvato. Tipurisubbedhānīti ubbedhena tipurisappamāṇāni nānābhittivicittāni thambhānaṃ upari vividhamālākammādivicittadhanurākāralakkhitāni manoramāni. Tenāha ‘‘nagarassa alaṅkārattha’’nti. Nagaradvārassa thirabhāvāpādanavasena ṭhapetabbattā vuttaṃ ‘‘coranivāraṇatthānipi hontiyevā’’ti. Piṭṭhasaṅghātassāti dvārabāhassa. ‘‘Ime āvāsikā, ime āgantukā, tatthāpi ca imehi nagarassa nagarasāmikassa ca attho. Imesaṃ vasena anattho siyā’’ti jānanañāṇasaṅkhātena paṇḍiccena samannāgato. Aññātanivāraṇe paṭubhāvasaṅkhātena veyyattiyena samannāgato. Ṭhānuppattikapaññāsaṅkhātāyāti tasmiṃ tasmiṃ atthakicce taṅkhaṇuppajjanakapaṭibhānasaṅkhātāya.

Raññā āyutto niyojito rājāyutto, tattha tattha rañño kātabbakicce ṭhapitapuriso. Katipāheyevāti katipayadivaseyeva akiccakaraṇena tassa ṭhānaṃ vibbhamo jātoti katvā vuttaṃ – ‘‘sabbāni vinicchayaṭṭhānādīni hāretvā’’ti.

Sīsamassa chindāhīti sīsabhūtaṃ uttamaṅgaṭṭhāniyaṃ tattha tassa rājakiccaṃ chindāti attho. Aññathā tassa pākatike atthe gayhamāne pāṇātipāto āṇatto nāma siyā. Na hi cakkavattirājā tādisaṃ āṇāpeti, aññesampi tato nivārakattā. Atha vā chindāhīti mama āṇāya assa sīsaṃ chindanto viya attānaṃ dassehi, evaṃ so tatthovādapaṭikarattapatto odameyyāti, tathā ceva upari paṭipatti āgatā. Tatthāti etasmiṃ paccantimanagare.

Uppannenāti samathakammaṭṭhāne uppannena.

Tassevāti sakkāyasaṅkhātassa nagarassa ‘‘dvārānī’’ti vuttānīti ānetvā sambandho. ‘‘Sīghaṃ dūtayuga’’nti vuttāti yojanā. Hadayavatthurūpassa majjhe siṅghāṭakabhāvena gahitattā ‘‘hadayavatthussa nissayabhūtānaṃ mahābhūtāna’’nti vuttaṃ. Yadi evaṃ vatthurūpameva gahetabbaṃ, tadevettha aggahetvā kasmā mahābhūtaggahaṇanti āha ‘‘vatthurūpassa hī’’tiādi. Yādisoti sammādiṭṭhiādīnaṃ vasena yādiso eva pubbe āgatavipassanāmaggo. ‘‘Ayampi aṭṭhaṅgasamannāgatattā tādiso evā’’ti vatvā ariyamaggo ‘‘yathāgatamaggo’’ti vutto. Idaṃ tāvetthāti ettha etasmiṃ sutte dhammadesanatthaṃ ābhatāya yathāvuttaupamāya idaṃ saṃsandanaṃ.

Idaṃ saṃsandananti idāni vakkhamānaṃ upamāya saṃsandanaṃ. Nagarasāmiupamā pañcakkhandhavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā. Siṅghāṭakūpamā catumahābhūtavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatāti yojanā. ‘‘Catusaccameva kathita’’nti vatvā tāni saccāni niddhāretvā dassetuṃ ‘‘sakalenapi hī’’tiādi vuttaṃ. Idha nagarasambhāro chadvārādayo. Tena hi chaphassāyatanādayo upamitā. Te pana dukkhasaccapariyāpannāti vuttaṃ ‘‘nagarasambhārena dukkhasaccameva kathita’’nti.

Kiṃsukopamasuttavaṇṇanā niṭṭhitā.

9. Vīṇopamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"此"即城譬。"彼了知"即如何树譬显示之义若了知。"此比丘"。"说法"即依所了知义得殊胜增长。"彼义"即彼见清净名义。无贼怖因中国王国清净。"三人高"即高三人量,种种壁庄严,柱上种种花饰等庄严弓形相庄严悦意。所以说"为城庄严"。因城门应令坚固住立说"为防贼亦有"。"板结"即门扇。"此等住者,此等来者,于彼中以此等对城及城主有利,以此等有害"如是具了知智名慧。具有能遮外者灵巧名明达。"处生慧"即于彼彼利事彼刻生机智名。
为王所使任命为王使,在彼彼处为王所立作应作事人。"几日"即几日因不作事其地位混乱生说"拿走一切判案处等"。
"斩其首"即斩其首位即最上分位彼王事义。否则取其本义时将成命杀生。转轮王不命如是,亦防他人彼。或"斩"即以我命令示现如斩彼首,如是彼即得此处教诫应止息,如是上来实行。"于彼"即于此边境城。
"已生"即于止业处已生。
"彼"即身体名城"诸门"说引结合。"速双使"说结合。因心所色在中为四衢取说"心所色所依大种"。若如是应取色所依,此中不取彼为何取大种?说"因色所依"等。"如是"即依正见等如前来观道。说"此亦具八支故如是"圣道说"如来道"。"此且"即此于此经为说法所引如说譬喻此相应。
"此相应"即今将说譬喻相应。城主譬为显依五蕴得见清净漏尽引来。四衢譬为显依四大种得见清净漏尽引来结合。说"唯说四谛"后为选说彼等谛说"以全"等。此中城资具为六门等。以彼譬喻六触处等。彼等摄于苦谛说"以城资具唯说苦谛"。
何树譬喻经注释终。
琵琶譬喻经注释

246.Bhikkhussa vā bhikkhuniyā vāti kāmaṃ pāḷiyaṃ parisādvayameva gahitaṃ, sesaparisānaṃ pana tadaññesampi devamanussānanti sabbasādhāraṇovāyaṃ dhammasaṅgahoti imamatthaṃ upamāpubbakaṃ katvā dassetuṃ ‘‘yathā nāmā’’tiādi āraddhaṃ. Yajantoti dadanto. Vinditabboti laddhabbo, adhigantabboti attho.

Chandoti taṇhāchando. Tenāha – ‘‘dubbalataṇhā so rañjetuṃ na sakkotī’’ti. Pubbuppattikā ekasmiṃ ārammaṇe paṭhamaṃ uppannā. Sā hi anāsevanattā mandā. Soti chando. Rañjetuṃ na sakkoti laddhāsevanattā. Doso nāma cittadūsanattā. Tānīti daṇḍādānādīni. Tammūlakāti lobhamūlakā tāva māyāsāṭheyyamānātimānadiṭṭhicāpalādayo, dosamūlakā upanāhamakkhapalāsaissāmacchariyathambhasārambhādayo, mohamūlakā ahirika-anottappa-thinamiddhavicikicchuddhacca-viparītamanasikārādayo, saṃkilesadhammā gahitāva honti taṃmūlakattā. Yasmā pana sabbepi saṃkilesadhammā dvādasākusalacittuppādapariyāpannā eva, tasmā tesampettha gahitabhāvaṃ dassetuṃ ‘‘chando rāgoti vā’’ti vuttaṃ.

Bhāyitabbaṭṭhena sabhayo. Bheravaṭṭhena sappaṭibhayo. Kusalapakkhassa vikkhambhanaṭṭhena sakaṇṭako. Kusalaanavajjadhammehi duravagāhaṭṭhena sagahano. Bhavasampattibhavanibbānānaṃ appadānabhāvato ummaggo. Duggatigāmimaggattā kummaggo. Iriyanāti vattanā paṭipajjanā. Duggatigāmitāya kileso eva kilesamaggo. Na sakkā sampattibhavaṃ gantuṃ kuto nibbānagamananti adhippāyo.

Asubhāvajjanādīhīti ādi-saddena aniccamanasikārādīnampi saṅgaho daṭṭhabbo. Cittaṃ nivattati sarāgacittaṃ na uppajjati paṭipakkhamanasikārena vinoditattā. Majjhattārammaṇeti aññāṇupekkhaṭṭhāniye ārammaṇe. Uddesa…pe… āvajjantassāti uddisāpanavasena uddesaṃ, paripucchāpanavasena paripucchaṃ, garūnaṃ santike vasanavasena garuvāsaṃ āvajjantassa. Cittanti gambhīrañāṇacariya-paccavekkhaṇa-paññavanta-puggalasevanavasena tadadhimuttisiddhiyā aññāṇacittaṃ nivattati.

Yathā ‘‘pujjabhavaphalaṃ puñña’’nti vuttaṃ ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
246. "比丘或比丘尼"虽经中仅取二众,但其他众及其他天人,此法集为一切共通,为显此义以譬喻为先说"如名"等。"祭祀"即施舍。"应得"即应获、应证义。
"欲"即渴欲。所以说"弱渴爱彼不能染"。"前生"于一所缘最初生。彼因无习性故弱。"彼"即欲。不能染因有习性。"瞋"即因心染污。"彼等"即执杖等。"彼根"即贪根首先有诡诈、欺骗、慢、过慢、见、轻躁等,瞋根有怨恨、覆藏、恼、嫉妒、悭、僵硬、激动等,痴根有无惭、无愧、昏沉、睡眠、疑、掉举、颠倒作意等染污法已取因以彼为根。因一切染污法唯摄于十二不善心生,为显彼等此中已取说"欲或贪"。
以应怖义有怖。以可畏义有对怖。以镇伏善分义有刺。以善无罪法难入义有密。因不与有生、善生、涅槃为难入道。因趣恶趣为邪道。"行"即转、行。因趣恶趣烦恼即烦恼道。不能去善生何况去涅槃为意。
"不净作意等"以"等"字应见摄取无常作意等。心转离爱心不生因对治作意除故。"中性所缘"即类似无知舍住所缘。"诵习等作意"即以诵习方式诵习,以遍问方式遍问,以住师处方式住师作意。"心"即以深智行省察有慧人近依方式成就彼胜解无知心转离。
如说"应供有果为福"如是"此福增长"。

3.80), evaṃ kiṭṭhasambhavattā ‘‘kiṭṭha’’nti vuttanti āha ‘‘kiṭṭhanti kiṭṭhaṭṭhāne uppannasassa’’nti.

Ghaṭāti siṅgayugaṃ idhādhippetanti āha ‘‘dvinnaṃ siṅgānaṃ antare’’ti. Ghaṭāti goṇādīnaṃ siṅgantaraṭṭhassa samaññāti vadanti. Nāsārajjuketi nāsārajjupātaṭṭhāne.

Dameti puthuttārammaṇato nivāreti. Nanti cittaṃ. Yaṃ suttaṃ subhāsitaṃ mayā. Tadassāti tadā assa bhikkhuno. Ārammaṇeti kammaṭṭhānārammaṇe.

Sudujitanti nibbisevanabhāvakaraṇena jitaṃ. Sutajjitanti suṭṭhu dūrakaraṇena jitaṃ, tathābhūtañca tajjitaṃ nāma hotīti tathā vuttaṃ. Gocarajjhattanti ajjhattabhūto gocaro. Kammaṭṭhānārammaṇañhi bahiddhārūpādiārammaṇavidhuratāya ajjhattanti vuccati. Samatho anurakkhaṇaṃ etassāti samathānurakkhaṇaṃ. Yathā indriyasaṃvarasīlaṃ samathānurakkhaṇaṃ hoti, tathā kathitanti attho. Yathā hi indriyasaṃvarasīlaṃ samathassa paccayo, evaṃ samathopi tassa paccayoti.

Vādiyamānāya vīṇāya. Cittaṃ rañjetīti rajjanena. Avissajjanīyatāya cittaṃ bandhatīti bandhanīyo. Veṭṭhaketi tantīnaṃ āsajjanaveṭṭhake. Koṇanti kavaṇato vīṇāya saddakaraṇato koṇanti laddhanāmaṃ dārudaṇḍaṃ siṅgādīsu yena kenaci kataṃ ghaṭikaṃ. Tenāha ‘‘caturassaṃ sāradaṇḍaka’’nti.

Yasmā so rājā rājamahāmatto vā saddaṃ yathāsabhāvato na aññāsi, tasmiṃ tassa ajānanākārameva dassetuṃ ‘‘saddaṃ passissāmī’’tiādi vuttaṃ.

Asatī kirāyanti pāḷiyaṃ liṅgavipallāsena vuttanti yathāliṅgameva vadanto ‘‘asā’’ti āha. ‘‘Asatīti lāmakādhivacana’’nti vatvā tattha payogaṃ dassetuṃ ‘‘asā lokitthiyo nāmā’’ti vuttaṃ, loke itthiyo nāma asatiyoti attho, tattha kāraṇamāha ‘‘velā tāsaṃ na vijjatī’’ti. Pakatiyā loke jeṭṭhabhātā kaniṭṭhabhātā mātulotiādikā velā mariyādā tāsaṃ na vijjati. Kasmā? Sārattā ca pagabbā ca sabbesampi sambhogavasena viniyogaṃ gacchanti. Kathaṃ? Sikhī sabbaghaso yathā. Tenevāha –

‘‘Sabbā nadī vaṅkagatī, sabbe kaṭṭhamayā vanā;

Sabbitthiyo kare pāpaṃ, labhamāne nivātake’’ti. (jā. 2.

我来将这段巴利文直译成简体中文：
如(长部3.80)如是因谷生说"谷"说"谷即谷处生禾"。
"角"即此中意指一对角说"两角之间"。说"角"即牛等角间处通称。"鼻绳"即鼻绳系处。
"调御"即防止从多所缘。"彼"即心。"我所善说经"。"彼时彼"即彼时彼比丘。"所缘"即业处所缘。
"极难胜"即以无习性故胜。"善怖"即以善远离故怖,如是成者名怖故如是说。"内行境"即成为内在行境。因业处所缘与外色等所缘相违说为内。"有止护"即有此止护。如根律仪戒为止护已说义。如根律仪戒为止缘,如是止亦为彼缘。
"正奏琵琶"。"心染"即以染。"系缚"即以不舍性系缚心。"缠"即弦系缠。"角"即因发声得角名木杖以角等作栓。所以说"四方坚木杖"。
因彼王或大臣不如实知声,为显彼不知状说"我将看声"等。
"无善"经中说词性变化故如词性说"无善"。说"无善即卑贱义"后为显彼用说"名无善世间女",义即世间女名无善,于彼说因"彼等无限制"。本来世间长兄弟、叔父等限制彼等无。何故?因贪著及放肆以受用方式往一切处。如何?如火食一切。所以说：
"一切河曲流，一切林木造；
一切女作恶，得处无风时。"(本生2.)

21.308);

Aññampi tantibaddhaṃ caturassaambaṇavāditādīni. Vīṇā viya pañcakkhandhā anekadhammasamūhabhāvato. Rājā viya yogāvacaro tappaṭibaddhadhammagavesakattā. Assāti yogāvacarassa.

Nirayādito aññasmimpi gati-saddo vattati. Tato visesanatthaṃ ‘‘gatigatī’’ti vuttaṃ ‘‘dukkhadukkhaṃ, rūparūpa’’nti ca yathā, gatisaññitaṃ pavattiṭṭhānanti attho. Tenāha – ‘‘etthantare saṃsarati vattatī’’ti. Sañjāyanapadeso eva gatīti sañjātigati.

Taṃ pana gatiṃ sattānaṃ saṃvegavatthubhūtassa paccakkhassa gabbhāsayassa vasena dassetuṃ ‘‘ayamassa kāyo’’tiādi vuttaṃ. Rūpadhammassa salakkhaṇaṃ gati niṭṭhā, tato paraṃ aññaṃ kiñci natthīti salakkhaṇagati. Abhāvo accantābhāvo. Santānavicchedo vibhavagati taṃniṭṭhānabhāvā. Bhedoti khaṇanirodho, idhāpi taṃniṭṭhānatāyeva pariyāyo. Yāva bhavaggāti yāva sabbabhavaggā. Salakkhaṇavibhavagatibhedagatiyo ‘‘eseva nayo’’ti imināva pakāsitāti na gahitā. Tassa khīṇāsavassa na hoti aggamaggena samucchinnattā.

Sīlaṃkathitaṃ rūpādīsu chandādinivāraṇassa kathitattā. Majjhe samādhibhāvanā kathitā ‘‘ajjhattameva santiṭṭhati…pe… samādhiyatī’’ti jotitattā. Pariyosāne ca nibbānaṃ kathitaṃ ‘‘yampissa…pe… na hotī’’ti vacanato.

Vīṇopamasuttavaṇṇanā niṭṭhitā.

10. Chappāṇakopamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
21.308);
及其他系弦的四方鼓等乐器。琵琶如五蕴因多法集合性。王如瑜伽行者因求彼相应法。"彼"即瑜伽行者。
趣字亦用于地狱等外。故为差别说"趣趣"如"苦苦、色色",义即名趣的转处。所以说"于此中间轮回转"。生处即趣为生趣。
为显彼趣依生物悚惧事体现见胎藏说"此彼身"等。色法自相为趣终,彼外无他为自相趣。无为究竟无。相续断为坏趣因终无性。"坏"即刹那灭,此中亦彼终性即转。"乃至有顶"即乃至一切有顶。自相坏趣坏趣以"此即理"已显故不取。彼漏尽者无因上道断尽。
已说戒因说离色等欲等。中说修定因显"内住...定"。最后说涅槃因说"彼即...无"。
琵琶譬喻经注释终。
六生类譬喻经注释;

247.Vaṇasarīroti vaṇitasarīro. Pakkattāti kuthitattā. Saradaṇḍesu sarasamaññāti kaṇḍa-saddo sarapariyāyoti āha – ‘‘saravananti kaṇḍavana’’nti. Arugatto…pe… veditabbo guṇasarīrassa khaṇḍachiddasīlādīhi heṭṭhā majjhe uparibhāge ca bhedavisamacchinnavikāradosattā. Ettha kusā ‘‘kaṇṭakā’’ti adhippetā kaṇṭakasadisattā, kusatiṇānaṃ eva vā vuttākārapadeso ‘‘kusakaṇṭako’’ti vutto.

Gāmavāsīnaṃ vijjhanaṭṭhenāti nārahova hutvā tesaṃ kārānaṃ paṭiggahaṇavasena pīḷanaṭṭhena.

Pakkhinti hatthiliṅgasakuṇaṃ. Tassa kira hatthisoṇḍasadisaṃ mukhaṃ, tasmā ‘‘hatthisoṇḍasakuṇa’’nti vuttaṃ. Vissajjeyyāti rajjuyā yathābaddhaṃ eva vissajjeyya.

Bhogehīti attano sarīrabhogehi. Maṇḍalaṃ bandhitvāti yathā sarīraṃ maṇḍalākārena tiṭṭhati, evaṃ katvā. Supissāmīti niddaṃ okkamissāmi. Ḍetukāmoti uppatitukāmo. Disā disanti disato disaṃ.

Cha pāṇakā viya cha āyatanāni nānajjhāsayattā, nānajjhāsayatā ca nesaṃ nānāvisayaninnatāya daṭṭhabbā. Daḷharajju viya taṇhā tesaṃ bandhanato. Majjhe gaṇṭhi viya avijjā bandhanassa dubbinimmocanahetuto. Ārammaṇaṃ balavaṃ hoti manuññabhāvena ceva tattha taṇhābhinivesassa daḷhabhāvena ca.

Sarikkhakena vā upamāya āharaṇapakkhe. Appanāti saṃsandanā. Pāḷiyaṃyeva appitā upamā ‘‘evameva kho’’tiādinā. Rūpacittādivisamaninnattā cakkhussa visamajjhāsayatā. Esa nayo sesesupi.

Kaṇṇacchiddakūpaketi kaṇṇacchiddasaññite āvāṭe. Tassāti sotassa. Paccayo hotīti upanissayo hoti tena vinā saddaggahaṇassa abhāvato. ‘‘Ajaṭākāsopi vaṭṭati evā’’ti vatvā tassa paccayabhāvaṃ dassetuṃ ‘‘antoleṇasmi’’ntiādi vuttaṃ. Dhātuparamparā ghaṭṭentoti bhūtaparamparāsaṅghaṭṭento.

Evaṃ santeti evaṃ bhūtaparamparāvasena sadde sotapathamāgacchante. Sampattagocaratā hoti sotassa. Ghānādīnaṃ viya ‘‘dūre saddo’’ti jānanaṃ na sambhaveyya sampattagāhibhāvato. Tathā tathā jānanākāro hoti manoviññāṇassa gahaṇākāravisesato. Sotaviññāṇappavatti pana ubhayattha samānāva. Dūre ṭhitopi saddo tādise ṭhāne paṭighosādīnaṃ paccayo hoti ayokanto viya ayocalanassāti daṭṭhabbaṃ. Dhammatāti dhammasabhāvo, saddassa so sabhāvoti attho. Tato tato savanaṃ hoti ākāsasaññitassa upanissayassa labbhanato. Yadi pana sotaṃ sampattagāhī siyā, cittasamuṭṭhānasaddo sotaviññāṇassa ārammaṇapaccayo na siyā. Paṭṭhāne ca avisesena ‘‘saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo’’ti vutto, bahiddhā ca cittajassa saddassa sambhavo natthi. Atha vā cittajo saddo dhātuparamparāya sotapasādaṃ ghaṭṭeti, na so cittajo saddo, yo paramparāya pavatto. Utujo hi so, tasmā yathuppanno saddo, tattha ṭhitova sotapasādassa āpāthaṃ āgacchatīti niṭṭhamettha gantabbaṃ. Tena vuttaṃ ‘‘asampattagocarameveta’’nti.

Tadā ekaggacittataṃ āpajjati parissayānaṃ abhāvato. Nāsacchiddasaṅkhātaākāsasannissaye vattanato ghānaṃ ākāsajjhāsayaṃ vuttaṃ. Vātena vinā gandhagahaṇassa asambhavato vātūpanissayagandhagocaraṃ. Tenāha ‘‘tathā hī’’tiādi.


我来将这段巴利文直译成简体中文：
247. "疮身"即有疮身。"熟"即煮。箭杖中箭名即箭字为箭同义故说"箭林即箭林"。"疮身等应知"因功德身以缺裂戒等于下中上分断异切坏过失故。此中草为"刺"意为如刺,或草茎所说状处说"草刺"。
"刺村民义"即不成其适宜以受彼等所作刺害义。
"鸟"即象相鸟。说彼口如象鼻,故说"象鼻鸟"。"放"即如绳所缚而放。
"身"即以自身躯。"绕圈"即如身圈状住立如是作。"将睡"即将入睡。"欲飞"即欲跃起。"方方"即从方到方。
六生类如六处因种种倾向,彼等种种倾向应见依种种境倾向。坚绳如爱因彼等系缚。中结如无明因系缚难解脱因。所缘强因可意性及于彼爱执著坚固性。
或以相似于引譬方面。"配"即相应。经中已配譬喻以"如是"等。眼因色心等异境倾向而异倾向。余亦此理。
"耳孔坑"即名耳孔坑。"彼"即耳。"为缘"即为近依因无彼无声取故。说"虚空亦可"后为显彼缘性说"内窟"等。"触界相续"即触大种相续。
"如是时"即如是由大种相续声至耳路时。耳成得境性。如鼻等不应有"远声"知因成得取性。如是如是知状成因意识取状差别。但耳识转起二处相同。应见远住声于如是处为回声等缘如磁石为铁动。"法性"即法自性,义即声彼自性。从彼彼闻因得名空近依。若耳成得取,心生声不成耳识所缘缘。发趣论中无差别说"声处以所缘缘为耳识缘",外无心生声生起。或心生声以界相续触耳净,非彼心生声,彼由相续转。彼乃风生,故如已生声,住彼处即至耳净现前,此中应至此结论。故说"唯不得境"。
彼时成一境心因无危难。因住所谓鼻孔空依说鼻空倾向。因无风不能取香故风近依香境。所以说"如是"等。


Gāmato laddhabbaṃ āhāraṃ gāmaṃ, tanninnatāya gāmajjhāsayatā vuttā. Tathā hi jīvitanimittaṃ raso jīvitaṃ, tasmiṃ ninnatāya taṃ avhāyatīti jivhā. Na sakkā kheḷena atemitassa rasaṃ jānituṃ, tasmā āposannissitarasārammaṇā jivhāti.

Āmakasusānato bahi. Upādiṇṇakajjhāsayoti upādiṇṇakaninno. Kāyapasādasannissayabhūtāya pathaviyā phoṭṭhabbārammaṇe ghaṭite eva tattha viññāṇuppatti, na aññathāti vuttaṃ ‘‘pathavīsannissitaphoṭṭhabbārammaṇo’’ti. Tathā hītiādi kāyassa upādiṇṇakajjhāsayatāya sādhakaṃ . Ajjhattikabāhirāti ajjhattikā bāhirā vā. Assāti kāyassa. Susanthatassātiādi tassa pathaviyā paccayabhāvadassanaṃ.

Nānajjhāsayoti nānārammaṇaninno. Tena manassa makkaṭassa viya anavaṭṭhitataṃ dasseti. Tenāha ‘‘diṭṭhapubbepī’’tiādi. Mūlabhavaṅgaggahaṇena piṭṭhibhavaṅgaṃ nivatteti. Assāti manassa. Evaṃ kiriyamayaṃ viññāṇaṃ daṭṭhabbaṃ. Nānattanti bhedo.

Yathārucippavattiyā nivāraṇavasena baddhānaṃ. Nibbisevanabhāvanti lolatāsaṅkhātaparipphandassa abhāvaṃ. Nākaḍḍhatīti savisaye rūpārammaṇe cittasantānaṃ, taṃsamaṅginaṃ vā puggalaṃ nākaḍḍhati. Pubbabhāgavipassanāva kathitā āyatanamukhena ‘‘evañhi vo, bhikkhave, sikkhitabba’’nti vuttattā.

Chappāṇakopamasuttavaṇṇanā niṭṭhitā.

11. Yavakalāpisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
从村得食为村,因彼倾向说村倾向性。如是命因缘味为命,因彼倾向召彼为舌。不能不以唾湿知味,故舌为水依味境。
生墓园外。"所执倾向"即倾向所执。因身净所依地与触境相触时于彼生识,不另外故说"地依触境"。"如是"等为成身所执倾向性。"内外"即内或外。"彼"即身。"善敷"等为显彼地缘性。
"种种倾向"即倾向种种境。以彼显示意如猴不住。所以说"已见"等。以根有分摄取遮除背有分。"彼"即意。如是应见唯作识。"种种"即差别。
依如意转行遮止所缚。"无躁动性"即无称为轻躁之动摇。"不牵引"即于自境色境不牵引心相续,或具彼之人。已说前分观因以处门说"诸比丘,你们应如是学"。
六生类譬喻经注释终。
大麦束经注释

248.Yavapuñjo suparipakkayavasamudāyo. Kājahatthāti daṇḍahatthā. Potheyyunti yathā yavasaṅkhātaṃ dhaññaṃ vaṇṭato muccati, evaṃ potheyyuṃ. Yave sāvetvāti yavasīsato yave pothanena mocetvā vivecetvā.

Catumahāpatho viya cha āyatanāni ārammaṇadaṇḍakehi hananaṭṭhānattā. Yavakalāpī viya satto tehi haññamānattā. Cha byābhaṅgiyo viya sabhāvato chadhāpi paccekaṃ iṭṭhāniṭṭhamajjhattavasena aṭṭhārasa ārammaṇāni yavakalāpaṭṭhāniyassa sattassa hananato. Bhavapatthanāya aparāparuppattiṃ sandhāya ‘‘bhavapatthanā kilesā’’ti bahuvacananiddeso. Bhavapatthanā ca tassa paccayabhūtā kilesā cāti bhavapatthanākilesāti evaṃ vā ettha attho daṭṭhabbo. Yasmā sattānaṃ vaṭṭadukkhaṃ nāma sabbampi taṃ bhavapatthanāmūlakaṃ, tasmā vuttaṃ ‘‘evaṃ sattā’’tiādi. Bhavapatthanakilesāti ca bhavapatthanāmūlakaṃ kilesaṃ.

Bhummanti samīpatthe bhummaṃ. Tenāha ‘‘sudhammāya dvāre’’ti. Na katanti dukkhuppādanaṃ na kataṃ. Navagūthasūkaraṃ viyāti navagūthabhakkhasūkaraṃ viya. Cittenevāti yo bajjhati, tassa citteneva . Tasmāti yasmā vepacittibandhanassa bandhanamuccanaṃ viya, tasmā ‘‘vepacittibandhana’’nti vuttaṃ. Ñāṇamokkhaṃ bandhananti ñāṇena muccanaṃ bandhanaṃ.

Maññamānoti parikappitataṇhāvasena ‘‘etaṃ mamā’’ti, diṭṭhivasena ‘‘eso me attā’’ti, mānavasena ‘‘esohamasmī’’ti maññanto. Khandhavinimuttassa maññamānavatthuno abhāvā ‘‘khandhe maññanto’’ti vuttaṃ. Etanti ‘‘mārassā’’ti etaṃ sāmivacanaṃ. Kilesamārena baddhoti kilesamārena teneva kilesabandhanena baddho. Muttoti etthāpi eseva nayo.

Taṇhāmaññanāya sati diṭṭhimānamaññanānaṃ pasaṅgo eva natthīti yathā ‘‘asmī’’ti padena diṭṭhimānamaññanā vuttā honti, evaṃ taṇhāmaññitāpīti vuttaṃ ‘‘asmīti padena taṇhāmaññitaṃ vutta’’nti. Ayamahamasmīti padena diṭṭhimaññitanti etarahi labbhamānadiṭṭhivatthuvaseneva. Bhavissanti anāgatadiṭṭhivatthuparikappanavaseneva diṭṭhimaññitaṃ. Yebhuyyena hi anāgatāliṅganā sassatadiṭṭhi. Ucchedavasena diṭṭhimaññitamevāti ānetvā sambandho. Rūpītiādīni padāni. Sassatassevāti sassatagāhasseva pabhedadīpanāni. Yasmā maññitaṃ ābādhavasena rogo, antodosavasena gaṇḍo, aṅganikantavasena sallaṃ, tasmā imehi taṇhādīhi kilesehi pākaṭacalanavasena iñjanti ceva, apākaṭasañcalanavasena phandanti ca. Papañcitaṃ saṃsāre cirāyanaṃ daṭṭhabbaṃ, khandhasantānassa vā vitthāraṇaṃ. Pamattākārappattā mucchanākārappattā. Tesanti taṇhādiṭṭhikilesānaṃ. Ākāradassanatthanti pavattiākāradassanatthaṃ.


我来将这段巴利文直译成简体中文：
248. "大麦堆"即熟大麦聚。"持棒者"即持杖者。"打"即如大麦名谷从茎脱落如是打。"使大麦落"即以大麦头打使大麦脱落分离。
四大道如六处因为所缘杖击打处。大麦束如有情因被彼等击打。六打者如自性六种各以可意、不可意、中舍性十八所缘打如大麦束处之有情。缘存在希求后后生说"存在希求烦恼"复数指示。或应见此义为存在希求及彼缘烦恼名存在希求烦恼。因有情轮回苦一切彼皆以存在希求为根,故说"如是有情"等。存在希求烦恼即以存在希求为根烦恼。
"地"为近义地。所以说"于善法门"。"不作"即不作苦生。"如新粪猪"即如食新粪之猪。"唯以心"即谁缚,彼唯以心。"故"即因如毗波质提缚解缚,故说"毗波质提缚"。"智解缚"即以智解脱缚。
"想"即以遍计爱力"此我所",以见力"此我我",以慢力"此是我"想。因无离蕴所想事故说"想蕴"。"此"即"魔"此所有词。"为烦恼魔缚"即为烦恼魔即彼烦恼缚所缚。"解脱"于此亦此理。
有爱想时见慢想无机会故如以"我是"词说见慢想,如是爱想亦说"以'我是'词说爱想"。以"我是此"词见想即唯依现得见事。"将有"唯依未来见事遍计见想。因多分执未来为常见。"断见"即引结合见想。"有色"等词。"唯常"即唯常执差别显示。因想以病状为病,以内过为疮,以刺入为箭,故以此等爱等烦恼以显动状动及以不显动状震。应见戏论为轮回迟滞,或蕴相续扩大。得放逸状得迷醉状。"彼等"即爱见烦恼。"为显行相"即为显转行相。


Māno nāma ‘‘seyyohamasmī’’tiādinā majjanākārappavatti. Taṇhāya sampayuttamānavasenāti kasmā vuttaṃ? Nanu sabbo māno taṇhāsampayutto? Sati hi byabhicāre visesanaṃ icchitabbanti. Saccametaṃ, taṇhā pana atthi mānassa paccayabhūtā, atthi mānassa appaccayabhūtā, yato māno aniyato vuccati. Tathā hi paṭṭhāne ‘‘saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā’’ti ettha saṃyojanāni saṃyojanehi yathālābhaṃ yojetvā dassitayojanāya ‘‘kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana’’nti vatvā ‘‘kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti, ‘‘mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana’’nti ca vatvā ‘‘bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti vuttaṃ. Ettha ca kāmarāgabhavarāgasaṃyojanehi mānassa aniyatabhāvo pakāsito. Tattha yā taṇhā balavatī, taṃ sandhāya idaṃ vuttaṃ ‘‘taṇhāya sampayuttamānavasenā’’ti. Balavataṇhāsampayutto hi māno sayampi balavā hutvā asmīti savisesaṃ majjanavasena pavattatīti.

Diṭṭhivasenāti mānamūlakadiṭṭhivasena. ‘‘Seyyohamasmī’’tiādinā hi bahulamānupetassa puggalassa rūpādīsu ekaṃ uddissa ayamahamasmīti diṭṭhiyā uppannāya mānassa appahīnattā mānopi tattha tattheva uppajjati. Iti mānamūlakaṃ diṭṭhiṃ sandhāyāha ‘‘ayamahamasmīti diṭṭhivasena vutta’’nti. Codako pana imamatthaṃ ajānanto anupalabbhamānameva sampayogatthaṃ gahetvā ‘‘nanu cā’’tiādinā codeti. Itaro ‘‘āma natthī’’ti tamatthaṃ sampaṭicchitvā ‘‘mānassa panā’’tiādinā parihāramāha. Tassattho vutto eva.

Yavakalāpisuttavaṇṇanā niṭṭhitā.

Āsīvisavaggavaṇṇanā niṭṭhitā.

Catuttho paṇṇāsako.

Saḷāyatanasaṃyuttavaṇṇanā niṭṭhitā.

2. Vedanāsaṃyuttaṃ

1. Sagāthāvaggo

1. Samādhisuttavaṇṇanā

249.Vedanāca pajānātīti saccābhisambodhavasena vuccamānavedanānaṃ pajānanaṃ sātisayasamādhānapubbakanti bhagavatā ‘‘samāhito’’ti vuttanti āha ‘‘upacārena vā appanāya vā samāhito’’ti. Vedanāti tissopi vedanā. Dukkhasaccavasenāti dukkhasaccabhāvena, parijānanavasenāti attho. Sambhavanti samudayaṃ taṇhāvijjākammaphassādippabhedaṃ uppattikāraṇaṃ. Tenāha ‘‘samudayasaccavasena pajānātī’’ti. Yatthāti yaṃnimittaṃ, yaṃ āgamma kāmataṇhāvijjādinirodhā vedanānirodho, tesaṃ ayaṃ nirodho. Nibbānaṃ ārabbha ariyamaggappavattiyā hi nibbānaṃ vedanānirodhoti vutto. Khayaṃ gametīti khayagāmī, taṃ khayagāminaṃ. Chātaṃ vuccati taṇhā kāmānaṃ pātukāmatāvasena pavattanato, accantameva samucchinnattā natthi etasmiṃ chātanti nicchāto. Tenāha ‘‘nittaṇho’’ti. Sammasanacāravedanāti sammasanūpacāravedanā. Dvīhi padehīti ‘‘samāhito sampajāno’’ti imehi dvīhi. ‘‘Sato’’ti pana idaṃ sampajānapadasseva upabrūhananti adhippāyo. Sesehi catūhi catusaccaṃ kathitaṃ, itarehi pana dvīhi catusaccabujjhanameva kathitaṃ. Sabbasaṅgāhikoti sabbasabhāvadhammānaṃ saṅgaṇhanako. Tenāha ‘‘catubhūmakadhammaparicchedo vutto’’ti.

Samādhisuttavaṇṇanā niṭṭhitā.

2. Sukhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
慢即以"我胜"等骄慢状转起。何故说"以爱相应慢"?岂非一切慢与爱相应?因有背离应求差别。此实,但爱有为慢缘,有非慢缘,故说慢不定。如是发趣论中"缘结法生结法以因缘"于此结以结如得配显配中说"缘欲贪结慢结无明结"后说"缘欲贪结无明结","缘慢结有贪结无明结"后说"缘有贪结无明结"。此中以欲贪有贪结显示慢不定性。其中强爱,缘彼说此"以爱相应慢"。因强爱相应慢亦成强以"我是"特别骄慢转起。
"以见"即以慢根见。因以"我胜"等多慢人缘色等一"此我是"见生时因慢未断慢亦于彼彼生。如是缘慢根见说"以'此我是'见说"。问者不知此义取不得相应义问"岂非"等。彼者"诚然无"许彼义以"但慢"等答。彼义已说。
大麦束经注释终。
毒蛇品注释终。
第四五十终。
六处相应注释终。
受相应
有偈品
等持经注释
249. "知受"即说以谛现觉方式知受以殊胜等持为先故世尊说"等持"故说"以近行或安止等持"。"受"即三受。"以苦谛"即以苦谛性,义即遍知。"生"即因欲爱无明业触等差别生因。所以说"以集谛知"。"何处"即何缘,依何由欲爱无明等灭为受灭,彼等此灭。因缘涅槃圣道转起故说涅槃为受灭。"至灭"即至灭,彼至灭。"食"说爱因以欲求状转起,因完全断故此无食为离食。所以说"离爱"。"观行受"即观近受。"以二句"即以"等持、正知"此二。但"念"此增益正知句。以余四说四谛,但以彼二说觉四谛。"摄一切"即摄一切自性法。所以说"说四地法遍知"。
等持经注释终。
乐经注释;

250. Dukkhaṃ na hotīti adukkhaṃ, sukhaṃ na hotīti asukhaṃ, ma-kāro padasandhikaro. Adukkhamasukhanti vedayitasaddāpekkhāya napuṃsakaniddeso. Saparasantānagate sandhāya ajjhattabahiddhāgahaṇanti āha ‘‘attano ca parassa cā’’ti. Tena sabbampi vedayitaṃ gahitanti daṭṭhabbaṃ . Nassanasabhāvanti ittarakhaṇatāya bhaṅgato uddhaṃ apassitabbasabhāvaṃ. Paloko bhedo etassa atthīti palokinaṃ. Tenāha ‘‘bhijjanasabhāva’’nti. Ñāṇena phusitvā phusitvāti pubbabhāge vipassanāñāṇena aniccā pabhaṅgunoti ārammaṇato, uttarakālaṃ asammohato maggaparamparāya phusitvā phusitvā vayaṃ passanto. Virajjatīti maggavirāgena virajjati. Sammasanacāravedanā kathitā āraddhavipassakānaṃ vasena desanāti. Lokiyalokuttarehi ñāṇehi yāthāvato parijānanaṃ paṭivijjhanaṃ ñāṇaphusanaṃ.

Sukhasuttavaṇṇanā niṭṭhitā.

3. Pahānasuttavaṇṇanā

251.Sabbampi aṭṭhasatapabhedaṃ taṇhaṃ chindi samucchedapahānavasena pajahi. Tenāha ‘‘samucchindī’’ti. Yadaggena taṇhā sabbaso samucchinnā, tadaggena sabbānipi saññojanānīti āha ‘‘dasavidhampī’’tiādi. Sammāti suṭṭhu. Pahānañca nāma upāyena ñāyena pahānanti āha ‘‘hetunā kāraṇenā’’ti. Dassanābhisamayāti asammohapaṭivedhā. Arahattamaggo hi uppajjamānova sabhāvapaṭicchādakaṃ mohaṃ viddhaṃsento eva pavattati, tena māno yāthāvato diṭṭho nāma hoti, ayamassa dassanābhisamayo. Yathā hi sūriye uṭṭhite andhakāro viddhaṃsiyamāno vihato, evaṃ arahattamagge uppajjamāne so sabbaso pahīno eva hoti, na tasmiṃ santāne patiṭṭhaṃ labhati, ayamassa pahānābhisamayo. Tena vuttaṃ ‘‘arahattamaggo hī’’tiādi. Kiccavasenāti asammohapaṭivedhasaṅkhātassa dassanakiccassa anipphādanavasena.

Ye ime cattāro antāti sambandho. Mariyādantoti mariyādasaṅkhāto anto. Esa nayo sesattayepi. Tesūti catūsu antesu. Aduṃ catutthakoṭisaṅkhātaṃ sabbasseva vaṭṭadukkhassa antaṃ paricchedaṃ arahattamaggena mānassa diṭṭhattā pahīnattā ca akāsīti yojanā. Samussayo attabhāvo.

Na riñcatīti na viveceti na vissajjeti. Tenāha ‘‘sampajaññaṃ na jahatī’’ti, sampajaññaṃ na pariccajatīti attho. Saṅkhyaṃ nopetīti imassa ‘‘diṭṭhadhamme anāsavo’’ti imassa vasena atthaṃ vadanto ‘‘ratto duṭṭho’’ti avoca saupādisesanibbānavasena. Saṅkhyaṃ nopetīti vā diṭṭhe-dhamme anāsavo dhammaṭṭho vedagū kāyassa bhedā manusso devoti vā paññattiṃ na upetīti anupādisesanibbānavasenapi attho vattabbo. Ettha ca sukhādīsu vedanāsu yathākkamaṃ rāgānusayādayo kathitāti āha – ‘‘imasmiṃ sutte ārammaṇānusayo kathito’’ti. Yo hi rāgādi paccayasamavāye atiiṭṭhādīsu uppajjanāraho maggena appahīno, so ‘‘rāgānusayo’’tiādinā vutto, appahīnattho so maggena pahātabbo, na pariyuṭṭhānābhibhavatthoti.

Pahānasuttavaṇṇanā niṭṭhitā.

4. Pātālasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
250. "非苦"即不是苦,"非乐"即不是乐,ma音为词连音。"非苦非乐"以感受词观待为中性指示。缘自他相续摄取内外说"自及他"。以彼应见摄取一切感受。"坏灭性"即刹那性故灭后不可见性。有破坏为破坏。所以说"坏灭性"。"以智触触"即前分以观智缘所缘无常破坏,后时以不痴道相续触触见坏。"离染"即以道离染而离染。说观行受因为始观者说教。以世间出世间智如实遍知通达为智触。
乐经注释终。
断经注释
251. 一切一百八种差别爱以正断断方式断。所以说"正断"。以何上爱完全断,以彼上一切结故说"十种"等。"正"即善。断名以方便道断故说"以因缘"。"见现观"即不痴通达。因阿罗汉道生时即破坏覆盖自性痴而转,以彼慢如实见名,此为彼见现观。如日出时黑暗破坏灭,如是阿罗汉道生时彼完全断,不得住彼相续,此为彼断现观。故说"因阿罗汉道"等。"以作用"即以不成就名见作用不痴通达。
"此等四边"为关联。"界边"即称为界之边。余三亦此理。"彼等"即四边中。作彼第四边称一切轮回苦之边界因以阿罗汉道见慢断故为关联。"积聚"为自体。
"不舍"即不离不弃。所以说"不舍正知",义即不舍离正知。说"不至数"此"现法无漏"此依义说"贪瞋"依有余依涅槃。或"不至数"即现法无漏、法住、得明、身坏后为人天不至假名说依无余依涅槃义亦应说。此中说乐等受顺次贪随眠等故说"此经说所缘随眠"。因贪等因缘和合于极可意等应生道未断,彼说"贪随眠"等,未断义彼应以道断,非现行胜义。
断经注释终。
深渊经注释

252. Yattha patiṭṭhā natthi ekantikāti ekantikassa mahato pātassa alanti ayamettha attho adhippetoti āha ‘‘natthi ettha patiṭṭhā’’ti. Asambhūtatthanti na sambhūtatthaṃ, musāti attho. Soti assutavā puthujjano. Yaṃ taṃ udakaṃ patatīti yojanā. Yasmā samuddapiṭṭhe antarantarā verambhavātasadiso mahāvāto uṭṭhahitvā mahāsamudde udakaṃ uggacchāpeti, taṃ kadāci cakkavāḷābhimukhaṃ, kadāci sinerupādābhimukhaṃ gantvā taṃ patihanati, tasmā vuttaṃ ‘‘balavāmukhaṃ mahāsamuddassā’’tiādi. Vegena pakkhanditvāti mahatā vātavegena samuddhataṃ teneva vegena pakkhandantañca hutvā. Mahānarakapapāto viyāti yojanāyāmavitthāragambhīrasobbhapapāto viya hoti. Tathārūpānanti tattha vasituṃ samatthānaṃ. Asantanti abhūtaṃ. Atthavasena hi vācā abhūtaṃ nāma.

Na patiṭṭhāsīti patiṭṭhaṃ na labhi. Anibaddhanti anibandhanatthaṃ yaṃkiñci. Dubbalañāṇoti ñāṇabalarahito. ‘‘Assutavā puthujjano’’ti vatvā ‘‘sutavā ariyasāvako’’ti vuttattā ‘‘sotāpanno dhura’’nti vuttaṃ. Itaresu ariyasāvakesu vattabbameva natthi. Tesañhi vedanā supariññātā. Balavavipassako…pe… yogāvacaropi vaṭṭati mattaso vedanānaṃ pariññātattā.

Pātālasuttavaṇṇanā niṭṭhitā.

5. Daṭṭhabbasuttavaṇṇanā

253.Vipariṇāmanavasenadukkhato daṭṭhabbāti kiñcāpi sukhā, pariṇāmadukkhatā pana sukhavedanāya ekantikāti. Vinivijjhanaṭṭhenāti pīḷanavasena attabhāvassa vijjhanaṭṭhena. Hutvāti paccayasamāgamena uppajjitvā. Tena pākabhāvapubbako attalābho vutto. Abhāvākārenāti bhaṅgupagamanākārena. Tena viddhaṃsabhāvo vutto. Ubhayena udayabbayaparicchinnatāya sikhappattaṃ aniccataṃ dasseti. Svāyaṃ hutvā abhāvākāro itarāsupi vedanāsu labbhateva, adhiko ca pana dvinnaṃ dukkhasabhāvo. Dukkhatāvasena purimānaṃ vedanānaṃ daṭṭhabbatāya dassitattā pacchimāya vedanāya evaṃ daṭṭhabbatā dassitā. Addāti ñāṇagatiyā sacchikatvā adakkhi. Ñāṇagamanañhetaṃ, yadidaṃ dukkhato dassanaṃ. Santasabhāvaṃ sukhadukkhato upasantarūpattā.

Daṭṭhabbasuttavaṇṇanā niṭṭhitā.

6. Sallasuttavaṇṇanā

254.Dvīsu janesūti sutavantaassutavantesu dvīsu janesu. Anugatavedhanti pubbe pavattavedhassa anugatavedhaṃ. Balavatarā diguṇā viya hutvā daḷhatarapavattiyā. Evamevāti yathā viddhassa purisassa anuvedhanā balavatarā, evameva. Samādhimaggaphalāni nissaraṇaṃ vikkhambhanasamucchedapaṭippassaddhivasena. Samādhisīsena hettha jhānañca gahitaṃ. So na jānāti anadhigatattā. Nissaraṇanti jānāti anissaraṇameva. Tāsaṃ samadhigatānaṃ sukhadukkhavedanānaṃ. Na vippayutto appahīnakilesattā. Saṅkhātadhammassāti saṅkhāya paññāya pariññātacatukkhandhassa. Tenāha ‘‘tulitadhammassā’’ti. Imasmimpi sutte purimasutte viya ārammaṇānusayova kathito, so pana tattha vuttanayeneva veditabbo. Anurodhavirodhapahānassa vuttattā khīṇāsavo dhuraṃ. Anāgāmīpi vaṭṭati, tassa virodhappahānaṃ labbhati.

Sallasuttavaṇṇanā niṭṭhitā.

7. Paṭhamagelaññasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
252. "此中无确定立足"即意指此义为确定大坠落足故说"此中无立足"。"非实义"即非已生义,即虚妄义。"彼"即无闻凡夫。"彼水落"为关联。因大海面间间如毗蓝婆风大风起使大海水升,彼或向轮围,或向须弥山足去击彼,故说"大海强面"等。"以速冲"即以大风速掀起以彼速冲击而成。"如大地狱断崖"即如一由旬长宽深坑断崖。"如是类"即能住彼者。"非有"即非实。因依义言说名非实。
"不立足"即不得立足。"不系"即任何无系缚义。"弱慧"即无慧力。因说"无闻凡夫"后说"有闻圣弟子"故说"以预流为首"。于余圣弟子更无所说。因彼等受已善遍知。"强观行...瑜伽行者"亦可因稍遍知受故。
深渊经注释终。
应见经注释
253. "以变坏故应从苦见"即虽乐,但变坏苦于乐受确定故。"以贯通义"即以逼迫方式刺身义。"已有"即因缘和合已生。以彼说前熟已得自体。"以无状"即以趋坏状。以彼说破坏性。以二者说因生灭限定达顶无常。此已有无状于余受亦得,而且二苦性更胜。因以苦性显示前受应见性,故显示后受如是应见性。"见"即以智道作证见。因此即智行,即是从苦见。"寂静性"因较苦乐寂静相故。
应见经注释终。
箭经注释
254. "于二人"即于有闻无闻二人。"随逐刺"即随逐前刺。"更强"即如二倍更坚固转。"如是"即如被刺人随刺更强,如是。"等持道果"为出离因镇伏断寂止。以等持为首此摄禅。彼不知因未得。知"出离"即唯不出离。"彼等"即彼等已得苦乐受。"不离"因未断烦恼。"达知法"即以量慧遍知四蕴者。所以说"量法者"。此经如前经唯说所缘随眠,彼如前说理应知。因说断随顺违逆,漏尽者为首。阿那含亦可,彼得断违逆。
箭经注释终。
第一病经注释

255. Saddahitvā gilāne upaṭṭhātabbe maññissantīti yojanā. Tatthāti tasmiṃ ṭhāne. Kammaṭṭhānānuyogo sappāyo yesaṃ te kammaṭṭhānasappāyā, satipaṭṭhānaratāti attho. Aniccataṃ anupassantoti kāyaṃ paṭicca uppannāya vedanāya ca aniccataṃ anupassanto. Vayaṃ anupassantotiādīsupi eseva nayo. Vayanti pana tāya eva khayasaṅkhātaṃ. Virāganti virajjanaṃ. Paṭinissagganti pariccāgapaṭinissaggaṃ, pakkhandanapaṭinissaggampi vā.

Āgamanīyapaṭipadāti ariyamaggassa āgamanaṭṭhāniyā pubbabhāgapaṭipadā. Pubbabhāgāyeva na lokuttarā. Sampajaññaṃ pubbabhāgiyameva. Tisso anupassanā pubbabhāgāyeva vipassanāpariyāpannattā . Missakāti lokiyalokuttaramissakā. Bhāvanākālo dassito ‘‘nirodhānupassino viharato, paṭinissaggānupassino viharato rāgānusayo pahīyatī’’ti vuttattā.

Paṭhamagelaññasuttavaṇṇanā niṭṭhitā.

8-9. Dutiyagelaññasuttādivaṇṇanā

256-257.Phassaṃ paṭiccāti ettha phassasīsena phassāyatanānaṃ gahaṇaṃ. Na hi phassāyatanehi vinā phassassa sambhavo. Tenāha ‘‘kāyova hi ettha phassoti vutto’’ti, phassasīsena vuttoti adhippāyo. Navamaṃ uttānameva heṭṭhā vuttanayattā.

Dutiyagelaññasuttādivaṇṇanā niṭṭhitā.

10. Phassamūlakasuttavaṇṇanā

258. Sukhavedanāya hitaṃ sukhavedaniyaṃ. So panesa hitabhāvo paccayabhāvenāti āha ‘‘sukhavedanāya paccayabhūta’’nti. Imasmimpi suttadvayeti imasmiṃ navame dasame ca suttepi. Sammasanacāravedanāti sammasanīyavedanā eva kathitā, na lokuttarāti adhippāyo.

Phassamūlakasuttavaṇṇanā niṭṭhitā.

Sagāthāvaggavaṇṇanā niṭṭhitā.

2. Rahogatavaggo

1. Rahogatasuttavaṇṇanā

259.Yaṃkiñci vedayitanti ‘‘sukhaṃ dukkhaṃ adukkhamasukha’’nti vuttaṃ vedayitaṃ dukkhasmiṃ antogadhaṃ, dukkhanti vattabbataṃ labhati pariyāyenāti attho. Tenāha ‘‘taṃ sabbaṃ dukkhanti attho’’ti. Yā esātiādīsu yo saṅkhārānaṃ aniccatāsaṅkhāto hutvā abhāvākāro, yā khayasabhāvatā vinassanasabhāvatā jarāya maraṇena cāti dvidhā vipariṇāmanasabhāvatā, etaṃ sandhāya uddissa sabbaṃ vedayitaṃ dukkhanti mayā vuttanti ayaṃ saṅkhepattho. Sāti saṅkhārānaṃ aniccatā . Vedanānampi aniccatā eva saṅkhārasabhāvattā. Tāsaṃ aniccatā ca nāma maraṇaṃ bhaṅgoti katvā tato uttari dukkhaṃ nāma natthīti sabbā vedanā ‘‘dukkhā’’ti vuttā, yathā ‘‘yadaniccaṃ taṃ dukkha’’nti ca, ‘‘pañcupādānakkhandhā dukkhā’’ti ca vuttaṃ. Idaṃ suttapadaṃ. Cattāro āruppāti catasso arūpasamāpattiyo. Etthāti ca etasmiṃ paṭippassaddhivāre.

Rahogatasuttavaṇṇanā niṭṭhitā.

4. Agārasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
255. "信以为应侍病"为关联。"彼"即彼处。"业处适宜"即适宜业处者,义为乐念处。"观无常"即观缘身生受之无常。于"观坏"等亦此理。但"坏"即彼称为灭。"离染"即离染。"舍"即舍离舍,或趣入舍。
"来道"即圣道来处前分道。仅前分非出世间。正知仅属前分。三观仅属前分因摄于观。"混合"即世间出世间混合。显示修时因说"住观灭,住观舍时贪随眠断"。
第一病经注释终。
8-9. 第二病经等注释
256-257. "缘触"此中以触为首摄触处。因无触处触不生。所以说"此中身说为触",意为以触为首说。第九明显因如前说理。
第二病经等注释终。
触根经注释
258. "乐受益"为乐受益。但彼益性为缘性故说"为乐受缘"。"此二经"即此第九第十经。"观行受"即唯说应观受,意即非出世间。
触根经注释终。
有偈品注释终。
独处品
独处经注释
259. "任何感受"即说"乐、苦、不苦不乐"感受摄于苦,得说为苦方便义。所以说"彼一切苦义"。"此"等中诸行无常称为已有无状,灭性坏性以老死二种变坏性,缘此指示一切受苦我说此为略义。"彼"即诸行无常。受亦无常因行自性。彼等无常名死坏故,此上无有苦名故说一切受"苦",如说"无常者苦"及"五取蕴苦"。此经句。"四无色"即四无色等至。"此"即此寂止分。
独处经注释终。
家经注释;

262.Puratthimāti vibhattilopena niddeso, nissakke vā etaṃ paccattavacanaṃ. Paṭhamajjhānādivasenāti paṭhamadutiyajjhānavasena. Anussativasenāti nidassanamattaṃ aññassapi upacārajjhānaggahitassa savitakkacārassa nirāmisassa sukhassa labbhanato. Tassapi vā paṭhamajjhānādīti ettha ādi-saddena saṅgaho daṭṭhabbo. Kāmahetu dukkhappattānaṃ dukkhavedanā kāmāmisena sāmisā vedanā. Anuttaravimokkhā nāma arahattaphalaṃ. ‘‘Kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī’’ti evaṃ pihaṃ upaṭṭhāpayato tasmiṃ anijjhamāne pihappaccayā uppannadomanassavedanā. Nekkhammanissitā upekkhāvedanā nirāmisā adukkhamasukhā nāma. Savisesaṃ pana dassetuṃ ‘‘catutthajjhānavasena uppannā adukkhamasukhavedanā’’ti vuttaṃ.

Agārasuttavaṇṇanā niṭṭhitā.

5-8. Paṭhamaānandasuttādivaṇṇanā

263-266.Heṭṭhā kathitanayāneva, veneyyajjhāsayato pana tesaṃ desanāti daṭṭhabbaṃ. Etthāti etesu catūsu suttesu. Purimāni dve ‘‘paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hotī’’tiādinā nayena yāva khīṇāsavassa kilesapaṭippassaddhi, tāva desanāya pavattattā ‘‘paripuṇṇapassaddhikānī’’ti vuttāni. Tāva paripūraṃ katvā adesitattā ‘‘pacchimāni upaḍḍhapassaddhikāni, desanāyā’’tiādi vuttaṃ.

Paṭhamaānandasuttādivaṇṇanā niṭṭhitā.

9-10. Pañcakaṅgasuttādivaṇṇanā

267-268.Daṇḍamuggaraṃ aggasoṇḍamuggaraṃ. Kāḷasuttapakkhipanaṃ kāḷasuttanāḷi. Vāsiādīni pañca aṅgāni assāti pañcakaṅgo. Vatthuvijjāya vuttavidhinā kattabbanissayāni ṭhapetīti thapati. Paṇḍitaudāyitthero, na lāḷudāyitthero. Dvepānandāti aṭṭhakathāya paduddhāro kato – ‘‘dvepi mayā ānandā’’ti pana pāḷiyaṃ. Pasādakāyasannissitā kāyikā, cetosannissitā cetasikā. Ādhipaccaṭṭhena sukhameva indriyanti sukhindriyaṃ. Upavicāravasenāti rūpādīni upecca vicaraṇavasena. Atīte ārammaṇe. Paccuppanneti addhāpaccuppanne. Evaṃ aṭṭhādhikaṃ sataṃ aṭṭhasataṃ.

Pāṭiyekko anusandhīti pucchānusandhiādīhi visuṃ tehi asammisso eko anusandhi. Ekāpi vedanā kathitā ‘‘tatra, bhikkhave, sutavā ariyasāvako’’ti āharitvā ‘‘phassapaccayā vedanā’’ti. Yasmā bhagavā catutthajjhānupekkhāvedanaṃ vatvā – ‘‘atthānanda, etasmā sukhā aññaṃ sukha’’ntiādiṃ vadanto thapatino vādaṃ upatthambheti nāma. Tena hi upekkhāvedanā ‘‘sukha’’nteva vuttā santasabhāvattā. Abhikkantataranti ativiya kantataraṃ manoramataraṃ. Tenāha ‘‘sundaratara’’nti. Paṇītataranti padhānabhāvaṃ nītatāya uḷārataraṃ. Tenāha ‘‘atappakatara’’nti. Sukhanti vuttā paṭipakkhassa suṭṭhu khādanena, sukaraṃ okāsadānamassāti vā. Nirodho sukhaṃ nāma sabbaso udayabbayābhāvato. Tenāha ‘‘niddukkhabhāvasaṅkhātena sukhaṭṭhenā’’ti.

Sukhasmiṃyevāti sukhamicceva paññapeti. Nirodhasamāpattiṃ sīsaṃ katvāti nirodhasamāpattidesanāya sīsaṃ uttamaṃ katvā. Desanāya uddesādhimutte uṭṭhāpetvā vitthāritattā ‘‘neyyapuggalassa vasenā’’ti vuttaṃ. Dasamaṃ anantarasutte vuttanayattā uttānatthameva.

Pañcakaṅgasuttādivaṇṇanā niṭṭhitā.

Rahogatavaggavaṇṇanā niṭṭhitā.

3. Aṭṭhasatapariyāyavaggo

1. Sīvakasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
262. "东"为格尾省略指示,或此为主格说依格。"以初禅等"即以初二禅。"以随念"为譬喻,因得其他摄近行禅有寻行无味乐。或彼亦应见以"初禅等"此等字摄。因欲得苦苦受为欲味有味受。"无上解脱"即阿罗汉果。"何时我当证得住彼处"如是起希求,彼未得缘希求生忧受。依出离舍受名无味不苦不乐。为特别显示说"以第四禅生不苦不乐受"。
家经注释终。
5-8. 第一阿难经等注释
263-266. 如前已说理,但因所化意乐彼等说教应见。"此"即此四经中。前二因以"入初禅者语寂止"等理乃至漏尽者烦恼寂止如是说教转故说"完全寂止"。因不如是完全说故说"后二半寂止,说教"等。
第一阿难经等注释终。
9-10. 五支经等注释
267-268. "棒槌"即顶锤槌。"黑线置入"即黑线管。"五支"即有斧等五支具。"工师"即依工巧学所说方法建造依止。聪慧优陀夷长老,非愚优陀夷长老。"二者阿难"注释中词分析 - 但经中"二者我阿难"。依净身身,依心心。以增上义乐为根名乐根。"以近行"即以近行色等。于过去所缘。"现在"即分位现在。如是八增百为一百八。
"各别联系"即离问等联系不混一联系。说一受因引"此诸比丘有闻圣弟子"说"缘触受"。因世尊说第四禅舍受后说"阿难,有异于此乐之乐"等称支持工师说。因彼舍受因寂静性说为"乐"。"更妙"即极可意更可意。所以说"更妙"。"更胜"即因引至胜性更胜。所以说"更上"。说"乐"因善断对立,或为彼善作机会。灭名乐因一切无生灭。所以说"以称无苦性乐义"。
"唯乐"即施设为乐。"以灭定为首"即以灭定说教为首上。因说教对说示胜解者广说故说"依所化人"。第十因如前经说理故义明。
五支经等注释终。
独处品注释终。
百八方法品
尸婆迦经注释

269. Cūḷā pana assa mahatī atthi savisesā, tasmā ‘‘moḷiyasīvako’’ti vuccati. Channaparibbājakoti kambalādinā kopīnapaṭicchādakaparibbājako. Pittapaccayānīti pittahetukāni . ‘‘Tisso vedanā’’ti vatvā tāsaṃ sambhavaṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Kusalavedanā uppajjati pittapaccayā. Pittabhesajjaṃ karissāmīti bhesajjasambharaṇatthañceva tadatthaṃ āmisakiñjakkhasambharaṇatthañca pāṇaṃ hanatīti yojanā. Majjhatto bhesajjakaraṇe udāsīno.

Tasmāti yasmā pittādipaccayahetukanti attano ca lokassa ca paccakkhaṃ atidhāvanti ye samaṇā vā brāhmaṇā vā, tasmā tesaṃ micchā. Pittādīnaṃ tiṇṇampi samodhānasannipāte jātāni sannipātikāni. Purimautuno visadiso utuvipariṇāmoti āha ‘‘visabhāgaututo jātānī’’ti . Anudako thaddhalūkhabhūmivibhāgo jaṅgaladeso, vuttavipariyāyena anupadeso veditabbo. Malayaṃ himasītabahulo, itaro uṇhabahulo.

Attano pakaticariyānaṃ visamaṃ kāyassa pariharaṇavasena, jātāni pana asayhasahanaadesaakālacaraṇādinā veditabbānīti āha ‘‘mahābhāravahanā’’tiādi. Parassa upakkamato nibbattāni opakkamikānīti āha – ‘‘ayaṃ coro vā’’tiādi. Kevalanti bāhirapaccayaṃ anapekkhitvā kevalaṃ teneva. Tenāha ‘‘kammavipākatova jātānī’’ti. Sakkā paṭibāhituṃ patīkārena. Lokavohāro nāma kathito pittasamuṭṭhānādisamaññāya lokasiddhattā. Kāmaṃ sarīrasannissitā vedanā kammanibbattāva, tassā pana paccuppannapaccayavasena evamayaṃ lokavohāroti vuttañceva gahetvā paravādapaṭisedho katoti daṭṭhabbaṃ.

Sīvakasuttavaṇṇanā niṭṭhitā.

2-10. Aṭṭhasatasuttādivaṇṇanā

270-

我来将这段巴利文直译成简体中文：
269. 因其发髻特别大故称"发髻尸婆迦"。"覆遮外道"即以毛布等覆隐处外道。"胆汁缘"即胆汁因。说"三受"后为显彼等生说"如何"等。善受生因胆汁缘。"将作胆汁药"为集药材及为此集蜜等材料杀生为关联。对作药保持中舍。
"故"即因胆汁等缘因为自及世间现见,超越沙门或婆罗门,故彼等邪。三胆汁等和合生为和合生。与前季不同季节变异故说"从异性季生"。无水坚涩地区为干旱地,应知相反为有水地。马来山多冰寒,彼他多热。
以违逆自平常行为护身方式,但生应知以担不能担、行不应处不应时等故说"担大重"等。从他加害生为加害生故说"此贼"等。"唯"即不待外缘唯彼。所以说"从业报生"。能以对治抵制。说世间言说因胆汁生等共称为世间成就。虽依身受为业生,但取彼依现缘如是世间言说而说,应见作排除他论。
尸婆迦经注释终。
2-10. 百八经等注释
270-

278. Vedanānaṃ aṭṭhādhikaṃ sataṃ, tassa aṭṭhasatassa tabbhāvassa pariyāyo kāraṇaṃ ettha atthīti aṭṭhasatapariyāyo, suttaṃ. Tenāha ‘‘aṭṭhasatassa kāraṇabhūta’’nti. Dhammakāraṇanti pariyattidhammabhūtaṃ kāraṇaṃ. Kāyikāti pañcadvārakāyikā. Tenāha ‘‘kāmāvacareyeva labbhantī’’ti, kāmabhūmikāti attho. Arūpāvacare natthi, tibhūmikāti attho. Tenāha – ‘‘arūpe tikacatukkajjhānaṃ uppajjati, tañca kho lokuttaraṃ, na lokiya’’nti. Itarā upekkhāvedanā. Upavicaranti upecca pajjantīti attho. Taṃsampayuttānanti vicārasampayuttānaṃ.

Paṭilābhatoti paṭiladdhabhāvato. Samanupassatoti paccavekkhato passato. Atītaṃ khaṇattayātikkamena atikkantaṃ, niruddhappattiyā niruddhaṃ, pakativijahanena vipariṇataṃ. Samanussaratoti cintayato. Gehassitanti kāmaguṇanissitaṃ. Kāmaguṇā hi idha gehanissitadhammena gehapariyāyena vuttā.

Vipariṇāmavirāganirodhanti vipariṇāmanaṃ virajjanalakkhaṇaṃ nirujjhanañca viditvā. Pubbeti atīte. Etarahīti idāni vattamānā. Sammappaññāya passatoti vipassanāpaññāya ceva maggapaññāya ca yāthāvato passato. Ussukkāpetunti vipassanaṃ paṭṭhapetvā maggapaṭivedhaṃ pāpetuṃ. Nibbānaṃ uddissa pavattitattā nekkhammassitasomanassāni nāma. Lokāmisapaṭisaṃyuttānanti kāmaguṇanissitānaṃ. Tadāyatananti taṃ āyatanaṃ taṃ kāraṇaṃ arahattaṃ. Anuttaresu vimokkhesūti ariyaphaladhammesu. Pihanti adhigamicchaṃ.

Upekkhāti somanassarahitaaññāṇupekkhā. Bālyayogato bālassa, tato eva mūḷhassa puthujjanassa. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa. Anekādīnave vaṭṭe ādīnavassa ajānanena anādīnavadassāvino. Paṭipattipaṭivedhabāhusaccābhāvena assutavato puthujjanassa. Rūpaṃ sā nātivattati na atikkamati ñāṇasampayuttābhāvato. Sabbasaṅgāhakoti sabbadhamme saṅgaṇhanako. Tatiyādīni yāva dasamā heṭṭhā vuttanayattā uttānatthāneva.

Aṭṭhasatasuttādivaṇṇanā niṭṭhitā.

11. Nirāmisasuttavaṇṇanā

279. Ārammaṇato sampayogato ca kilesāmisena sāmisā. Nirāmisāyāti nissakkavacanaṃ. Nirāmisatarāvāti ekaṃsavacanaṃ tassā tathā nissametabbatāya. Sā hi pīti sabbaso santakilesāmise santāne pavattiyā accantasabhāvadhammārammaṇavisayatāya sayampi sātisayaṃ santasabhāvākārena pavattiyā nirāmisāyapi nirāmisatarā vuttā. Tenāha ‘‘nanu cā’’tiādi. Idāni tamatthaṃ upamāya sādhetuṃ ‘‘yathā hī’’tiādimāha. Appaṭihārikanti paṭiharaṇarahitaṃ appaṭihāraṃ, kenaci anāvaṭanti attho. Sesavāresūti sukhavāraupekkhāvāresu.

Vimokkhavāro pana na atidiṭṭho itarehi visadisattā. Tenāha ‘‘vimokkhavāre panā’’tiādi. Rūpapaṭisaṃyuttoti bhāvitarūpapaṭisaṃyutto. Sāmiso nāma yasmā sāmisarūpapaṭibaddhavutti ceva sāmisarūpapaṭibhāgañca , tasmā ‘‘rūpāmisa’’nti vuccati, tena rūpāmisena sāmiso nāma. Arūpāmisassa abhāvato arūpapaṭisaṃyutto vimokkho nirāmiso nāma.

Nirāmisasuttavaṇṇanā niṭṭhitā.

Aṭṭhasatapariyāyavaggavaṇṇanā niṭṭhitā.

Vedanāsaṃyuttavaṇṇanā niṭṭhitā.

3. Mātugāmasaṃyuttaṃ

1. Paṭhamapeyyālavaggo

1-2. Mātugāmasuttādivaṇṇanā

280-

我来将这段巴利文直译成简体中文：
278. 受有百零八,此百八性方法因在此有故为百八方法经。所以说"百八因性"。"法因"即圣教法性因。"身"即五门身。所以说"唯欲界得",意为欲地。无色界无,意为三地。所以说"无色生第三第四禅,但彼为出世间,非世间"。余为舍受。"近行"意为近入。"彼相应"即与寻相应。
"从得"即从已得性。"观察"即省察见。"过去"以超越三剎那过去,以得灭灭,以舍自性变异。"随忆"即思维。"依家"即依欲功德。此中欲功德以依家法家义说。
"变异离染灭"即知变异、离染相、灭。"前"即过去。"今"即今现在。"以正慧见"即以毗婆舍那慧及道慧如实见。"令奋起"即建立毗婆舍那令得道证。因趣向涅槃转故名依出离喜。"与世味相应"即依欲功德。"彼处"即彼处彼因阿罗汉。"无上解脱"即圣果法。"希求"即欲证得。
"舍"即无喜无知舍。因愚合故为愚,因此即为迷凡夫。因烦恼界未以道界胜故为未胜界。因未胜七有等转异熟故为未胜异熟。因不知多过患轮回过患故为不见过患。因无行证多闻故为无闻凡夫。彼不超色因无慧相应。"摄一切"即摄一切法。第三等乃至第十因如前说理故义明。
百八经等注释终。
无味经注释
279. 由所缘及相应烦恼味故有味。"于无味"为从格语。"更无味"为定语因彼如是应出。彼喜因转于一切寂静烦恼味相续、缘究竟自性法,以自亦以极寂静自性行相转故说较无味更无味。所以说"难道"等。今以譬喻成就此义说"如"等。"无防护"即无遮护,意为不为谁所障。"余分"即乐分舍分。
但解脱分非甚明因与余不同。所以说"但解脱分"等。"与色相应"即与修色相应。"有味"名因有味色系缚转及有味色相似故说"色味",以彼色味为有味名。因无色味故与色相应解脱名无味。
无味经注释终。
百八方法品注释终。
受相应注释终。
女相应
第一重诵品
1-2. 女经等注释
280-

281.Aguṇaṅgehīti aguṇakoṭṭhāsehi. Rūpayatīti rūpaṃ, sarīrarūpaṃ. Sarīrarūpaṃ pāsaṃsaṃ etassa atthīti rūpavā, tappaṭikkhepena na ca rūpavā, sampannarūpo na hotīti attho. Ñātikulato aññato vā āgatāya bhogasampadāya abhāvena na bhogasampanno. Dussīloti nissīlo. Nissīlatāya eva cassā pubbuṭṭhāyitādiācārābhāvo vutto. Ālasiyoti ālasiyatāya yutto. Pajañcassa na labhatīti pajābhāvasīsena tassā parivārahāni vuttā. Parivattetabbanti purisavasena parivattetabbaṃ.

Mātugāmasuttādivaṇṇanā niṭṭhitā.

3. Āveṇikadukkhasuttavaṇṇanā

282. Āveṇitabbato mariyādāya visuṃ asādhāraṇato passitabbato āveṇikāni. Paṭipacceke puggale niyuttānīti pāṭipuggalikāni. Paricārikabhāvanti upaṭṭhāyikabhāvaṃ.

Āveṇikadukkhasuttavaṇṇanā niṭṭhitā.

4. Tīhidhammehisuttādivaṇṇanā

283-303.Maccheramalapariyuṭṭhitenāti macchariyamalena abhibhūtena. Tenāti kassaci kiñci adānena ca. Etaṃ ‘‘maccheramalapariyuṭṭhitenā’’tiādi vuttaṃ. Vilokento vicarati issāpakatacittatāya. Pañcamādīni yāva ekādasamā uttānatthāneva.

Tīhidhammehisuttādivaṇṇanā niṭṭhitā.

3. Balavaggo

1. Visāradasuttavaṇṇanā

304.Rūpasampattirūpabalaṃ taṃsamaṅgino upatthambhakabhāvato. Esa nayo sesesupi. Balāni hi sattānaṃ vuḍḍhiyā upatthambhakapaccayo hoti, yathā taṃ āhāro. Tenāha – ‘‘imānī’’tiādi.

Visāradasuttavaṇṇanā niṭṭhitā.

2-10. Pasayhasuttādivaṇṇanā

305-313.Abhibhavitvā sabbaṃ antojanaṃ sāmikañca. Nāsentīti nāsanaṃ adassanaṃ nenti nīharantīti attho.

Pasayhasuttādivaṇṇanā niṭṭhitā.

Mātugāmasaṃyuttavaṇṇanā niṭṭhitā.

4. Jambukhādakasaṃyuttaṃ

1. Nibbānapañhasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
281. "过失分"即过失部分。"形"即色,身色。"有色"为此有可赞身色,相反为"非有色",意为不具足色。因无从亲族或他处而来财富圆满故非财富圆满。"恶戒"即无戒。因无戒性故说彼无早起等行为。"懒惰"即具懒惰性。"不得子"以无子为首说彼眷属衰减。"应变易"即应依男子变易。
女经等注释终。
特苦经注释
282. "特"以应别于界限,以个别不共见故为特。"个人"即系属个别补特伽罗。"侍奉性"即近侍性。
特苦经注释终。
三法经等注释
283-303. "为悭垢所缠"即为悭贪垢所制。"彼"即不与任何人任何。此说"为悭垢所缠"等。因嫉妒心性巡视游行。第五等乃至第十一义明。
三法经等注释终。
力品
无畏经注释
304. 色圆满色力因为具彼者支持性。余亦此理。因力为众生增长支持缘,如彼食。所以说"此等"等。
无畏经注释终。
2-10. 征服经等注释
305-313. 征服一切内人及主人。"令灭"即令灭为令不见令出去意。
征服经等注释终。
女相应注释终。
阎浮食者相应
涅槃问经注释

314.Nibbānaṃāgammāti ettha āgammāti sabbasaṅkhārehi nibbinnassa visaṅkhāraninnassa gotrabhunā vivaṭṭitamānasassa maggena sacchikaraṇenāti attho. Sacchikiriyamānañhi taṃ adhigantvā ārammaṇapaccayabhūtañca paṭicca adhipatipaccayabhūte ca tasmiṃ paramassāsabhāvena vimuttasaṅkhārassa paramagatibhāvena ca patiṭṭhānabhūte patiṭṭhāya khayasaṅkhāto maggo rāgādike khepetīti taṃsacchikaraṇābhāve rāgādīnaṃ anuppattinirodhagamanābhāvato ‘‘nibbānaṃ āgamma rāgo khīyatī’’ti vuttaṃ.

Imināva suttenāti imināva jambukhādakasuttena. Kilesakkhayamattaṃ nibbānanti vadeyya ‘‘rāgakkhayo’’tiādinā sutte āgatattā. ‘‘Kilesakkhayamatta’’nti avisesena vuttattā āha ‘‘kassā’’tiādi. Addhā attanoti vakkhati ‘‘parassa kilesakkhayena parassa nibbānasampatti na yuttā’’ti. Nibbānārammaṇakaraṇena gotrabhukkhaṇe kilesakkhayappattitā ca āpannāti āha – ‘‘kiṃ pana tesu akhīṇesuyevā’’tiādi. Nanu ārammaṇakaraṇamattena kilesakkhayo anuppattoti na sakkā vattuṃ. Cittañhi atītānāgatādisabbaṃ ālambanaṃ karoti, na nipphannamevāti. Gotrabhūpi maggena yā kilesānaṃ anuppattidhammatā kātabbā, taṃ ārabbha pavattissatīti? Na, appattanibbānassa nibbānārammaṇañāṇābhāvato. Na hi aññe dhammā viya nibbānaṃ, taṃ pana atigambhīrattā appattena ālambituṃ na sakkā, tasmā tena gotrabhunā pattabbena tikālikasabhāvātikkantagambhīrabhāvena bhavitabbaṃ, kilesakkhayamattataṃ vā icchato gotrabhuto puretaraṃ nipphannena kilesakkhayena bhavitabbaṃ. Appattakilesakkhayārammaṇakaraṇe hi sati gotrabhuto puretaracittānipi ālambeyyunti.

Tasmātiādi vuttasseva atthassa nigamanaṃ. Taṃ panetaṃ nibbānaṃ. Rūpino dhammā arūpino dhammātiādīsūti ādisaddena lokuttaraanāsavādīnaṃ saṅgaho daṭṭhabbo. Arūpadhammādibhāvaggahaṇena cassa parinipphannatā dīpitā. Tenāha ‘‘na kilesakkhayamattamevā’’ti. Kilesakkhayamattatāya hi sati nibbānassa bahutā āpajjati ‘‘yattakā kilesā khīyanti, tattakāni nibbānānī’’ti. Abhāvassabhāvato gambhīrādibhāvo asaṅkhatādibhāvo ca na siyā, vutto ca so nibbānassa, tasmāssa paccetabbo parinipphannabhāvo. Yasmā ca sammutisaccārammaṇaṃ saṅkhatadhammārammaṇaṃ vā samucchedavasena kilese pajahituṃ na sakkoti, yato mahaggatañāṇaṃ vipassanāñāṇaṃ vā kilesavikkhambhanavasena tadaṅgavasena vā pajahati, tasmā ariyamaggañāṇassa sammutisaccasaṅkhatadhammārammaṇehi viparītasabhāvena ārammaṇena bhavitabbaṃ. Tathā hi taṃ samucchedavasena kilese pajahīti evaṃ parinipphannāsaṅkhatasabhāvaṃ nibbānanti niṭṭhamettha gantabbanti.

Nibbānapañhasuttavaṇṇanā niṭṭhitā.

3-15. Dhammavādīpañhasuttādivaṇṇanā

316-

我来将这段巴利文直译成简体中文：
314. "依涅槃"此中"依"意为厌离一切行、倾向无为、以种姓转心意、以道作证。因作证彼得已,缘所缘缘性及依增上缘性,于彼为最胜安息性,为解脱诸行最胜趣性及立足性而住,灭尽道令贪等灭。因无作证彼则无贪等不生灭趣故说"依涅槃贪灭"。
"唯以此经"即唯以此阎浮食者经。"唯烦恼灭为涅槃"因经中说"贪灭"等。因不别说"唯烦恼灭"故说"谁"等。"定自"将说"以他烦恼灭为他涅槃成就不应理"。因涅槃所缘作于种姓剎那得烦恼灭故说"岂于彼未灭时"等。难道不能说仅以作所缘故烦恼灭未生。因心缘一切过去未来等,非唯已生。种姓亦将以道作烦恼不生法性而转耶?不,因未得涅槃无涅槃所缘智。因涅槃不如其他法,因极甚深未得不能缘,故彼种姓应有超越三时性甚深性,或欲唯烦恼灭者应有种姓前已生烦恼灭。若缘未得烦恼灭,种姓前诸心亦应缘。
"故"等为前说义结。"彼此涅槃"。"色法无色法"等中,"等"字应见摄出世间无漏等。以取无色法等性显其已生性。所以说"非唯烦恼灭"。因若唯烦恼灭性则涅槃成多,"如烦恼灭尔许涅槃"。因无性无深等性及无为等性,而说涅槃有彼,故应信其已生性。又因不能以世俗谛所缘或有为法所缘以断尽断烦恼,故广大智或毗婆舍那智以镇伏或以彼分断烦恼,故圣道智应有与世俗谛有为法所缘相反自性所缘。如是彼以断尽断烦恼,如是应知此为已生无为自性涅槃。
涅槃问经注释终。
3-15. 法语者问经等注释
316-

328.Pahāya gatattāti ariyamaggena jahitvā ñāṇagamanena gatattā. Suṭṭhu gatāti sammā gatā paṭipannāti sugatā. Parijānanatthanti tīhi pariññāhi parijānanatthaṃ. Dukkhasaṅkhātoti ‘‘dukkha’’nti saṅkhātabbo viditabbo ca dukkhasabhāvo dhammo dukkhadukkhatā. Yasmā dukkhavedanāvinimuttasaṅkhatadhamme sukhavedanāya ca yathā idha saṅkhāradukkhatā vipariṇāmadukkhatāti dukkhapariyāyo niruppateva, tasmā dukkhasabhāvo dhammo ekena dukkhasaddena visesetvā vutto ‘‘dukkhadukkhatā’’ti. Sesapadadvayeti saṅkhāradukkhatā vipariṇāmadukkhatāti etasmiṃ padadvaye. Saṅkhārabhāvena dukkhasabhāvo saṅkhāradukkhatā. Sukhassa vipariṇāmanena dukkhasabhāvo vipariṇāmadukkhatā.

Dhammavādīpañhasuttādivaṇṇanā niṭṭhitā.

16. Dukkarapañhasuttavaṇṇanā

329.Pabbajjāyāti pabbajitapaṭipattiyaṃ. Dhammānudhammappaṭipanno bhikkhūti dhammānudhammaṃ paṭipajjamāno bhikkhu. Pātanti pāto. Nacirassanti khippameva. Tenāha ‘‘lahuyevā’’ti.

Dukkarapañhasuttavaṇṇanā niṭṭhitā.

Jambukhādakasaṃyuttavaṇṇanā niṭṭhitā.

5. Sāmaṇḍakasaṃyuttavaṇṇanā

330-331.Imināvanayenāti yo jambukhādakasaṃyutte atthanayo, imināva nayena. Iminā hi dve saṃyuttāni pāḷito atthato ca aññamaññaṃ sadisānevāti dasseti.

Sāmaṇḍakasaṃyuttavaṇṇanā niṭṭhitā.

6. Moggallānasaṃyuttaṃ

1-8. Paṭhamajjhānapañhasuttādivaṇṇanā

332-339. Kāmasahagatesu saññāmanasikāresu upaṭṭhahantesu byāpādādisahagatāpi saññāmanasikārā yathāpaccayaṃ upaṭṭhahantiyevāti vuttaṃ ‘‘kāmasahagatāti pañcanīvaraṇasahagatā’’ti. Nīvaraṇānañhettha nidassanamattametaṃ, yadidaṃ kāmaggahaṇaṃ. Pahīnāvasesā cettha nīvaraṇā veditabbā, tasmā pañcaggahaṇaṃ na kattabbaṃ. Tassāti mahāmoggallānattherassa santato upaṭṭhahiṃsu aciṇṇavasitāya. Tenāha ‘‘hānabhāgiyaṃ nāma ahosī’’ti. Ārammaṇa…pe… sahagatanti vuttaṃ itaresaṃ abhāvato.

Paṭhamajjhānapañhasuttādivaṇṇanā niṭṭhitā.

9. Animittapañhasuttavaṇṇanā

340.Vipassanāsamādhiṃyeva, na phalasamādhiṃ. Chejjakiccaṃ na nipphajjati avicchedavasena appavattanato. Nikantīti vipassanaṃ assādentī pavattataṇhā. Sādhetuṃ nāsakkhi upakkiliṭṭhattā. Nimittānusārīti niccasukhaattanimittānaṃ apūraṇato rāgadosamohanimittānipettha nimittāneva. Vuṭṭhāna…pe… samādhinti etena yāva maggo nādhigato, tāva vuṭṭhānagāminivipassanamanuyuñjantopi yathārahaṃ animittaṃ appaṇihitaṃ suññataṃ cetosamādhiṃ anuyutto viharatīti vattabbataṃ arahatīti dasseti. Vipassanāsampayuttanti vipassanāsaṅkhātañāṇasampayuttaṃ. Cetosamādhinti cittasīsena vipassanāsamādhimāha. Uparimaggaphalasamādhinti paṭhamamaggasamādhissa pageva adhigatattā.

Animittapañhasuttavaṇṇanā niṭṭhitā.

10-11. Sakkasuttādivaṇṇanā

341-342.Aveccappasādenāti vatthuttayaṃ yāthāvato ñatvā uppannapasādena, maggenāgatapasādenāti attho. So pana kenaci asaṃhāriyo asampavedhīti āha ‘‘acalappasādenā’’ti. Abhibhavanti attano puññānubhāvena.

Sakkasuttādivaṇṇanā niṭṭhitā.

Moggallānasaṃyuttavaṇṇanā niṭṭhitā.

7. Cittasaṃyuttaṃ

1. Saṃyojanasuttavaṇṇanā

343.Bhogagāmanti bhoguppattigāmaṃ. Pavattatīti appaṭihataṃ hutvā pavattati paṭisambhidappattiyā.

Saṃyojanasuttavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
328. "已舍离去"即以圣道舍已以智行去。"善逝"即正去、正行者为善逝。"遍知义"即为三遍知遍知义。"名为苦"即应知、应了知为苦自性法即苦苦性。因离苦受之有为法及如此乐受中安立行苦性、坏苦性为苦同义故,故以一苦字别说苦自性法为"苦苦性"。"余二句"即行苦性、坏苦性此二句。以行性为苦自性为行苦性。以乐之变坏为苦自性为坏苦性。
法语者问经等注释终。
难行问经注释
329. "出家"即出家行。"法随法行比丘"即行法随法之比丘。"早"即早晨。"不久"即速。所以说"迅速"。
难行问经注释终。
阎浮食者相应注释终。
沙门德迦相应注释
330-331. "以此理"即阎浮食者相应中之义理,以此理。以此显示二相应于文与义互相相似。
沙门德迦相应注释终。
目犍连相应
1-8. 初禅问经等注释
332-339. 欲俱行想作意现起时,嗔等俱行想作意亦随缘现起故说"欲俱行即五盖俱行"。此中以欲为盖之显示,此处应知余盖已断,故不应说五。"彼"即目犍连长老因串习自在而现起。所以说"名为损分"。说"所缘等俱行"因无余。
初禅问经等注释终。
无相问经注释
340. 唯毗婆舍那定,非果定。断事不成因不以断方式转。"爱著"即染着毗婆舍那转之爱。因染污不能成就。"随相"者因不圆满常乐我相,贪嗔痴相亦此中唯相。"出起等定"以此显示直至未得道时,虽修出起行毗婆舍那,亦随宜修无相、无愿、空三摩地应如是说。"毗婆舍那相应"即与名为毗婆舍那智相应。"心定"以心为首说毗婆舍那定。"上道果定"因初道定先已得。
无相问经注释终。
10-11. 帝释经等注释
341-342. "证净"即如实知三宝而生之净信,即由道而来之净信义。彼为任何不可夺、不可动故说"不动净信"。"胜"以自福威力。
帝释经等注释终。
目犍连相应注释终。
质多相应
结经注释
343. "财村"即生财之村。"转"即无碍而转因得无碍解。
结经注释终。

2. Paṭhamaisidattasuttavaṇṇanā

344.Avisāradattāti pañhaṃ byākātuṃ veyyattiyābhāvena asamatthattā. Upāsako theresu byākātuṃ asakkontesu sayaṃ byākātukāmo pucchati, na vihesādhippāyo. Paṭhamavacanena abyākaronte disvāva punappunaṃ pucchitaṃ viheso viya hotīti katvā vuttaṃ ‘‘vihesetī’’ti.

Paṭhamaisidattasuttavaṇṇanā niṭṭhitā.

3. Dutiyaisidattasuttavaṇṇanā

345.Avantiyāti avantiraṭṭhe, taṃ pana majjhimapadesato dakkhiṇadisāyaṃ. Tenāha ‘‘dakkhiṇāpathe’’ti. Adhippāyenāti tassa vacanassa anumodanādhippāyena vadati, na pana tato kiñci gahetukāmatādhippāyena.

Dutiyaisidattasuttavaṇṇanā niṭṭhitā.

4. Mahakapāṭihāriyasuttavaṇṇanā

346.Tesaṃ anujānantoti tesaṃ dāsakammakarānaṃ sesake yathāruci vicāraṇaṃ anujānanto. Kudhitanti balavatā sūriyasantāpena saṅkuthitaṃ . Tenāha ‘‘heṭṭhā’’tiādi. Atitikhiṇanti ativiya tikkhadhātukaṃ. Asambhinnapadanti aññattha anāgatattā tipiṭake avomissakapadaṃ, idheva āgatapadanti attho. Paṭilīyamānenāti paṭikaṃsena visesanena vilīyamānena kāyena.

Ettha cāti etasmiṃ adhiṭṭhāniddhikaraṇe. Abbhamaṇḍapaṃ katvāti samantato chādanavasena maṇḍapaṃ viya meghapaṭalaṃ uppādetvā. Devoti megho. Ekamekaṃ phusitakaṃ phusāyatu jālavinaddhaṃ viya vassatu. Evaṃ vuttappakārena nānāparikammaṃ nānādhiṭṭhānaṃ ekato parikammaṃ ekato adhiṭṭhānanti catukkamettha sambhavatīti dasseti ‘‘ettha cā’’tiādinā. Yathā tathāti yathāvuttesu catūsu pakāresu yena vā tena vā pakārena karontassa. Kataparikammassāti ‘‘evaṃ vā evaṃ vā hotū’’ti pavattitaparikammacittassa. ‘‘Parikammānantarenāti adhiṭṭhānacittuppādanatthaṃ samāpannapādakajjhānato vuṭṭhāya adhiṭṭhānacittassa ekāvajjanavīthiyaṃ pavattaparikammaṃ sandhāya vutta’’nti vadanti.

Mahakapāṭihāriyasuttavaṇṇanā niṭṭhitā.

5. Paṭhamakāmabhūsuttavaṇṇanā

347. Elaṃ vuccati doso, taṃ etassa natthīti nelaṃ, taṃ aṅgaṃ etassāti nelaṅgo, suvisuddhasīlaguṇo. Tenāha ‘‘nelaṅganti kho, bhante, sīlānametaṃ adhivacana’’nti. Aṭṭhakathāyaṃ pana dosābhāvameva dassetuṃ ‘‘nelaṅgoti niddoso’’ti vuttaṃ. Etaṃ bhikkhuṃ āgacchantanti mahākappinattheraṃ sandhāya vuttaṃ. Attano diṭṭhena kathesīti attano sabbaññutaññāṇena paccakkhato upalakkhitena atthena kathesi. Ayaṃ pana nayaggāhenāti ayaṃ pana gahapati asutvā kevalaṃ nayaggāhena āha.

Paṭhamakāmabhūsuttavaṇṇanā niṭṭhitā.

6. Dutiyakāmabhūsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
第一伊私达多经注释
344. "无自信"即因无解释问题之智慧故不能。优婆塞见长老们不能解释而自欲解释而问,非恼害意。见初语不答而一再发问似恼害故说"恼害"。
第一伊私达多经注释终。
第二伊私达多经注释
345. "阿槃提"即阿槃提国,彼在中国南方。所以说"南路"。"意"即随喜彼语之意说,非欲从彼得何之意。
第二伊私达多经注释终。
摩诃迦神变经注释
346. "许彼等"即许彼等奴仆随意处理剩余。"灼热"即为强烈日热所灼。所以说"下"等。"极锐"即极度利性。"不杂语"即因未于他处出现故三藏中不杂语,意为唯于此处出现之语。"退缩"即特别分别而融化之身。
"此中"即于此决意神通作。"作云棚"即普遍覆盖而如棚生云层。"天"即云。每一水点触及如网结而雨。以如是所说方式显示"此中"等四种差别:即不同加行不同决意、一加行一决意。"如是如是"即对于所说四种方式以任一方式作者。"已作加行"即已转"如是或如是"之加行心。说"加行无间"者言:"指从入定基础禅出定为生决意心,于一速行路生加行说"。
摩诃迦神变经注释终。
第一伽摩浮经注释
347. "ela"谓过,彼无是故"不过",彼支为此故"不过支",极清净戒德。所以说"尊者,不过支是戒之名"。但注释中为显无过故说"不过支即无过"。"此比丘来"为说大劫宾那长老。"以自所见说"即以自一切知智现见把握义说。"此但取理"即此居士不闻而仅以取理说。
第一伽摩浮经注释终。
第二伽摩浮经注释

348.Nirodhaṃvalañjeti anāgāmibhāvato. Ime saṅkhārāti ime ‘‘kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti vuccamānā tayo saṅkhārā. Saddatopi, atthatopi aññamaññaṃ missā, tato eva āluḷitā ākulā, avibhūtā dubbibhāvanā, duddīpanā asaṅkarato dīpetuṃ dukkarā. Tathā hi kusalacetanā eva ‘‘kāyasaṅkhāro’’tipi vuccati, ‘‘vacīsaṅkhāro’’tipi, ‘‘cittasaṅkhāro’’tipi. Assāsapassāsāpi katthaci ‘‘kāyasaṅkhāro’’ti, vitakkavicārāpi ‘‘vacīsaṅkhāro’’ti vuccanti, saññāvedanāpi ‘‘cittasaṅkhāro’’ti vuccanti. Tena vuttaṃ ‘‘tathā hī’’tiādi. Tattha ākaḍḍhitvā gahaṇaṃ ādānaṃ, sampattassa hatthe karaṇaṃ gahaṇaṃ, gahitassa vissajjanaṃ muñcanaṃ, phandanaṃ copanaṃ pāpetvā nipphādetvā. Hanusañcopananti kāyaviññattivasena pubbabhāge hanusañcopanaṃ katvā. Evañhi vacībhedakaraṇaṃ. Evaṃ imetiādi yathāvuttassa atthassa nigamanaṃ.

Padatthaṃ pucchati itarasaṅkhārehi padatthato visesaṃ kathāpessāmīti. Kāyanissitāti ettha kāyanissitatā ca nesaṃ tabbhāvabhāvitāya veditabbā, na kāyassa nissayapaccayatāvasenāti dassento ‘‘kāye sati honti, asati na hontī’’ti āha. Kāyoti cettha karajakāyo daṭṭhabbo. Cittanissitāti cittaṃ nissāya taṃ nissayapaccayabhūtaṃ labhitvā uppannā.

‘‘Samāpajjāmī’’ti padassa samīpe vuccamānaṃ ‘‘samāpajjissa’’nti padaṃ āsannānāgatakālavācī eva bhavituṃ yuttaṃ, na itaranti āha – ‘‘padadvayena nevasaññānāsaññāyatanasamāpattikālo kathito’’ti. Tayidaṃ tassa tathā vattabbatāya vuttaṃ, na pana tassa tathā cittapavattisambhavato. Samāpannepi eseva nayo. Purimehīti ‘‘samāpajjissaṃ samāpajjāmī’’ti dvīhi padehi. Pacchimenāti ‘‘samāpanno’’ti padena.

Bhāvitaṃ hoti uppāditaṃ hoti nirodhasamāpannatthāya. Anupubbasamāpattisamāpajjanasaṅkhātāya nirodhabhāvanāya taṃ cittaṃ bhāvitaṃ hoti. Tenāha ‘‘yaṃ ta’’ntiādi. Dutiyajjhāneyevāti dutiyajjhānakkhaṇe nirujjhati. Tattha anuppajjanato anuppādanato heṭṭhā nirodhoti adhippeto. Catunnaṃ arūpakkhandhānaṃ tajjā parikammasiddhā yā appavatti , tattha ‘‘nirodhasamāpattisaññā’’ti, yā nesaṃ tathā appavatti. Sā ‘‘antonirodhe nirujjhatī’’ti vuttā.

‘‘Cittasaṅkhāro niruddho’’ti vacanato tadaññesaṃ anirodhaṃ icchantānaṃ vādaṃ dassento ‘‘cittasaṅkhāro niruddhoti vacanato’’tiādiṃ vatvā tattha atippasaṅgadassanamukhena taṃ vādaṃ nisedhetuṃ ‘‘te vattabbā’’tiādimāha. Abhinivesaṃ akatvāti yathāgate byañjanamatte abhinivesaṃ akatvā. Ācariyānaṃ nayeti ācariyānaṃ paramparāgate dhammanaye dhammanettiyaṃ ṭhatvā.

Kiriyamayapavattasminti parittabhūmakakusalākusaladhammapabandhe vattamāne. Tasmiñhi vattamāne kāyika-vācasika-kiriyasampavatti hoti, dassana-savanādivasena ārammaṇaggahaṇe pavattamāneti attho. Tenāha – ‘‘bahiddhārammaṇesu pasāde ghaṭṭentesū’’ti. Makkhitāni viyāti puñchitāni viya honti ghaṭṭanāya vibādhitattā. Etenāyaṃ ghaṭṭanā pañcadvārikaviññāṇānaṃ vegasā uppajjanāya na ārammaṇanti dasseti. Tenevāha – ‘‘antonirodhe pañca pasādā ativiya virocantī’’ti.


我来将这段巴利文直译成简体中文：
348. "入灭"从不还性。"此等行"即此称为"身行、语行、心行"三行。于语及义互相混杂,因此扰乱、混乱,不明、难辨、难说,难以分别说。如是善思即说为"身行",亦说为"语行",亦说为"心行"。入出息有处说为"身行",寻伺亦说为"语行",想受亦说为"心行"。所以说"如是"等。此中牵引取为取,已至手中作为执,已执放为舍,震动拍击已至成就。"颚动"为依身表于前分作颚动。如是作语出。"如是此"等为前说义结。
问义词为令说与其他行词义差别。"依身"此中彼等依身性应知以有彼性,非以身为依缘性为显示说"身在则有,不在则无"。此中"身"应见为所生身。"依心"即依心得彼依缘性而生。
"入"字邻近所说"将入"字应唯是近未来时说,非余故说"以二语说无想无所有处定时"。此依彼如是应说而说,非依彼如是心转可能。已入亦此理。"前"即以"将入、入"二语。"后"即以"已入"语。
已修即已生为入灭。以名为次第定入之灭修,彼心已修。所以说"彼"等。"唯第二禅"即于第二禅剎那灭。不生不令生于下为灭是所许。四无色蕴彼相应加行成就之不转,于彼"灭定想",彼等如是不转。彼说"于内灭灭"。
从说"心行灭"显示欲余不灭者论后说"从心行灭说"等,为以过失显示遮彼论说"彼等应说"等。"不作执著"即不作执著如来语词。"诸师理"即住于诸师相传法理法绳。
"转作"即于少地善不善法相续转时。彼转时有身语作成就,以见闻等方式于所缘转义。所以说"外所缘触诸净"。"如涂"即如擦因触所碍。以此显示此触于五门识急速生不为所缘。所以说"内灭五净极明净"。


Tato paraṃ sacittako bhavissāmīti idaṃ atthato āpannaṃ gahetvā vuttaṃ – ‘‘ettakaṃ kālaṃ acittako bhavissāmī’’ti eteneva tassa atthassa siddhattā. Yaṃ evaṃ bhāvitanti ettha visuṃ cittassa bhāvanā nāma natthi, addhānaparicchedaṃ pana katvā nirodhasamāpattatthāya kātabbaparikammabhāvanāya eva tassa sijjhanato.

Sā panesā nirodhakathā. Dvīhi balehīti samathavipassanābalehi. Tayo ca saṅkhārānanti tiṇṇaṃ kāyavacīcittasaṅkhārānaṃ paṭippassaddhiyā. Soḷasahi ñāṇacariyāhīti aniccānupassanādīnaṃ aṭṭhannaṃ anupassanāñāṇānaṃ, aṭṭhannañca maggaphalañāṇānaṃ vasena imāhi soḷasahi ñāṇappavattīhi. Navahi samādhicariyāhīti aṭṭha samāpattiyo aṭṭha samādhicariyā, tāsaṃ upacārasamādhi samādhibhāvasāmaññena ekā samādhicariyāti evaṃ navahi samādhicariyāhi. Vasībhāvatāpaññāti vasībhāvatāsaṅkhātā paññā. Sabbākārena visuddhimagge kathitā, te tāva ākārā tiṭṭhantu, sarūpamattassa panassa vattabbanti āha – ‘‘ko panāyaṃ nirodho nāmā’’ti. Yadi khandhānaṃ appavatti, atha kimatthametaṃ jhānasukhādiṃ viya samāpajjantīti āha ‘‘saṅkhārāna’’ntiādi.

Phalasamāpatticittanti arahattaṃ anāgāmiphalacittaṃ. ‘‘Tato paraṃ bhavaṅgasamaye’’ti vuttattā āha ‘‘kiṃ pana…pe… na samuṭṭhāpetī’’ti. Samuṭṭhāpeti rūpasamuppādakattā. Imassāti nirodhaṃ samāpannabhikkhuno. Sā na samuṭṭhāpetīti sā catutthajjhānikā phalasamāpatti na samuṭṭhāpeti assāsapassāse. Phalasamāpattiyā catutthajjhānikabhāvo kathaṃ nicchitoti āha – ‘‘kiṃ vā etenā’’tiādi. Vakkhamānākārenapi parihāro hotīti. Santasamāpattitoti nirodhasamāpattimeva sandhāya vadati. Abbohārikā honti atisukhumasabhāvattā, sañjīvattherassa pubbe samāpattikkhaṇe assāsapassāsā abbohārikabhāvaṃ gacchanti. Tena vuttaṃ ‘‘bhavaṅgasamayenevetaṃ kathita’’nti.

Kiriyamaya…pe… uppajjatīti kasmā vuttaṃ? Nanu bhavaṅguppattikālampi vitakkavicārā uppajjantevāti? Kiñcāpi uppajjanti, vacīsaṅkhāralakkhaṇappattā pana na hontīti imamatthaṃ dassetuṃ ‘‘kiṃ bhavaṅga’’ntiādi vuttaṃ.

Suññato phassotiādayo saguṇenapi ārammaṇenāti ārammaṇabhūtametaṃ. Suññatā nāma phalasamāpatti niccasukhaattasabhāvato suññattā. ‘‘Suññato phasso’’ti vuttaṃ vuttanayena suññasabhāvattā. Animittā nāma phalasamāpatti rāganimittādīnaṃ abhāvato. Appaṇihitā nāma phalasamāpatti rāgapaṇidhiādīnamabhāvato. Sesaṃ vuttanayameva. Tenāha ‘‘animittappaṇihitesupi eseva nayo’’ti. Rāganimittādīnanti ettha ādi-saddena saṅkhāranimittassapi saṅgaho daṭṭhabbo. Yadaggena phalasamāpattisamphasso suññato nāma, tadaggena phalasamāpattipi suññatā nāma, phassasīsena pana desanā āgatāti tathā vuttaṃ. Animittappaṇihitesupi eseva nayo.


我来将这段巴利文直译成简体中文：
"此后将有心"此从义得说,"如是时将无心"以此已成就彼义故。"如是已修"此中无名为别修心,但作时限已为入灭定所作加行修即成就彼。
此灭说。"以二力"即以止观力。"三行"即三身语心行寂止。"以十六智行"即以无常随观等八随观智,及八道果智,如是以此十六智转。"以九定行"即八等至为八定行,彼等近行定以定性同为一定行,如是以九定行。"自在性慧"即名为自在性之慧。一切行相于清净道说,彼等行相且置,但应说其自性故说"何名此灭"。若蕴不转,则何故如定禅乐等入此?故说"诸行"等。
"果定心"即阿罗汉、不还果心。因说"此后于有分时"故说"岂非等不令生"。令生因生色。"此"即入灭比丘。"彼不令生"即彼第四禅果定不令生入出息。果定为第四禅性如何决定?故说"此有何"等。以所说行相亦成解脱。"寂静定"即说涉灭定。因极微细性为不相关,如散支长老前于定剎那入出息成不相关性。所以说"唯以有分时说此"。
何故说"作等生"?岂非于有分生时亦生寻伺?虽生,但不得语行相故为显此义说"岂有分"等。
"空触"等亦与功德及所缘,此为所缘性。"空"名果定因空常乐我自性。说"空触"因如说理空自性。"无相"名果定因无贪等相。"无愿"名果定因无贪愿等。余如说理。所以说"于无相无愿亦此理"。"贪相等"中"等"字应见摄行相。因果定相应触名为空,故果定亦名空,但以触为首而来教说故如是说。于无相无愿亦此理。


Āgamanaṃ ettha, etāyāti vā āgamanikā, sā eva āgamaniyā ka-kārassa ya-kāraṃ katvā. Vuṭṭhāti nimittato maggassa uppādanena. Animittā nāma niccanimittassa ugghāṭanato. Ettha ca vuṭṭhānameva pamāṇaṃ, na pariggahadassanāni. Appaṇihitā nāma sukhapaṇidhiyā paṭipakkhato. Suññatā nāma attadiṭṭhiyā ujupaṭipakkhattā sattasuññatāya sudiṭṭhattā. Maggo animitto nāma vipassanāgamanato. Phalaṃ animittaṃ nāma maggāgamanato. Vikappo āpajjeyya āgamanassa vavatthānassa abhāvena, vipassanāya animittādināmalābho avavatthitoti adhippāyo. Tena vuttaṃ ‘‘tasmā’’tiādi. Yasmā pana sā maggavuṭṭhānakāle evarūpāpi hotīti tassa vasena maggaphalānaṃ viya phassassapi pavattirūpattā yathāvutto vikappo anavasaroti daṭṭhabbaṃ. Tayo phassā phusantīti puggalabhedavasena vuttaṃ. Na hi ekaṃyeva puggalaṃ etasmiṃ khaṇe tayo phassā phusanti. ‘‘Tividho phasso phusatī’’ti vā bhavitabbaṃ. Yasmā pana ‘‘nirodhaphalasamāpattiyā vuṭṭhitassā’’tiādi yassa yathāvuttā tayo eva phassā sambhavanti, tassa anavasesaggahaṇavaseneva vuttaṃ ‘‘tayo phassā phusantī’’ti.

Nibbānaṃ viveko nāma sabbasaṅkhāravivittabhāvato. Tasmiṃ viveke ekanteneva ninnapoṇattā eva hi te paṭippassaddhasabbussukkā uttamapurisā catunnaṃ khandhānaṃ appavattiṃ anavasesaggahaṇalakkhaṇaṃ nirodhasamāpattiṃ samāpajjantīti.

Dutiyakāmabhūsuttavaṇṇanā niṭṭhitā.

7. Godattasuttavaṇṇanā

349.Nesanti appamāṇacetovimutti-ākiñcaññacetovimuttisaññitānaṃ jhānānaṃ. Atthopi nānāti ānetvā yojanā. Pharaṇaappamāṇatāya ‘‘appamāṇā cetovimuttī’’ti laddhanāmaṃ brahmavihārajjhānanti āha ‘‘bhūmantarato’’tiādi. Ākiñcaññā cetovimuttīti ākiñcaññāyatanajjhānanti āha ‘‘bhūmantarato’’tiādi. Vipassanāti aniccānupassanā, sabbāpi vā. Pamāṇakaraṇo nāma yassa sayaṃ uppajjati, tassa guṇābhāvadassanavasena pamāṇakaraṇato.

Pharaṇaappamāṇatāyāti pharaṇavasena appamāṇagocaratāya. Nibbānampi appamāṇameva pamāṇagocarānaṃ kilesānaṃ ārammaṇabhāvassapi anāgamanato. Khalanti khale pasāritasālisīsādibhaṇḍaṃ. Kiñcehīti maddassu. Tenāha ‘‘maddanaṭṭho’’ti. Ārammaṇabhūtaṃ, palibuddhakaṃ vā natthi etassa kiñcananti akiñcanaṃ, akiñcanameva ākiñcaññaṃ.

Rūpanimittassāti kasiṇarūpanimittassa. Na gahitāti sarūpato na gahitā, atthato pana gahitā eva. Tenāha – ‘‘sā suññā rāgenātiādivacanato sabbattha anupavitthāvā’’ti.

Nānāti saddavasena. Ekatthāti ārammaṇavasena ārammaṇabhāvena ekasabhāvā. Tenāha ‘‘appamāṇaṃ…pe… ekatthā’’ti. Ārammaṇavasenāti ārammaṇassa vasena. Cattāro hi maggā, cattāri phalāni ārammaṇavasena nibbānapaviṭṭhatāya ekatthā ekārammaṇā. Aññasmiṃ pana ṭhāneti idaṃ visuṃ visuṃ gahetvā vuttaṃ appamāṇādi pariyāyavuttaṃ, nibbānaṃ ārabbha pavattanato. Tasmā ‘‘aññasmi’’nti idaṃ tena tena pariyāyena tattha tattha āgatabhāvaṃ sandhāya vuttaṃ.

Godattasuttavaṇṇanā niṭṭhitā.

8. Nigaṇṭhanāṭaputtasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"来"于此,由此为来,即来者,彼即来,以Ka音作Ya音。从相出起以道生。名"无相"因拔除常相。此中唯出起为量,非摄受见。名"无愿"因与乐愿相对。名"空"因与我见正对故善见众生空。道名无相因从观来。果名无相因从道来。因无来确定故生分别,观不得无相等名不确定为意。所以说"是故"等。因彼于道出起时亦如是,以彼力如道果亦触转形故所说分别无机会应见。"三触触"依人差别说。非一人于此剎那三触触。或应为"三种触触"。因"出灭果定者"等,谁如是说唯三触可能,依彼无余摄说"三触触"。
涅槃名远离因远离一切行性。于彼远离必定倾向故彼等寂止一切精进最上人入四蕴不转无余摄相之灭定。
第二欲有经注释终。
7. 瞿达多经注释
349. "彼等"即无量心解脱、无所有心解脱名诸禅。"义亦异"引来合。以遍无量"名无量心解脱"得名梵住禅故说"地究竟"等。"无所有心解脱"即无所有处禅故说"地究竟"等。"观"即无常随观,或一切。名"作量"因于自生者以见无功德而作量。
"遍无量"即依遍满方式无量境性。涅槃亦无量,因量境烦恼不来为所缘故。"场"即场铺稻谷等物。"欺"即践。所以说"践义"。"无所有"即无所缘或碍,无所有即无所有性。
"色相"即遍色相。"不取"即不自性取,但义已取。所以说"彼空于贪等说故于一切已入"。
"异"即依语。"一义"即依所缘方式所缘性一自性。所以说"无量等一义"。"依所缘"即以所缘力。四道四果依所缘入涅槃性故一义一所缘。"于余处"即此分别取说无量等假说,因缘涅槃转。故"余"此依彼彼假说于彼彼来性说。
瞿达多经注释终。
8. 尼干子经注释

350.Āgatāgamoti vācuggatapariyattidhammo. Viññātasāsanoti paṭividdhasatthusāsano. Tenāha ‘‘anāgāmī’’tiādi. Naggabhogganti avasanabhāvena naggaṃ, kuṭilajjhāsayatāya bhoggaṃ, tato eva nissirikaṃ. Naggatāya hi so rūpena nissiriko, bhoggatāya cittena. Bhagavato saddhāyāti bhagavati saddhāya. Tasmiṃ saddahanā okappanā tassa saddhātipi vattabbataṃ labhati. Gacchāmīti āgacchāmi, bujjhāmīti attho. Etaṃ nigaṇṭhena pucchitamatthamāha.

Kāyaṃunnāmetvāti kāyaṃ abbhunnāmetvā. Kucchiṃ nīharitvāti piṭṭhiyā ninnamanena kucchiṃ purato nīharitvā. Gīvaṃ pasāraṇavasena paggayha paggahetvā sabbaṃ disaṃ pekkhamāno. Sabbamidaṃ nigaṇṭhassa pahaṭṭhākāradassanatthaṃ ‘‘idāni samaṇassa gotamassa upari vādaṃ āropetuṃ labbhatī’’ti. Tenāha ‘‘vātaṃ vā so’’tiādi. Sakāraṇāti yuttisahitā. Pañhamaggoti pañhasaṅkhāto vīmaṃsā, evaṃ bhavitabbanti citteneva parivīmaṃsā pañhā. Eko uddesoti ekaṃ uddisanaṃ atthassa saṃkhittavacanaṃ. Veyyākaraṇanti niddisanaṃ atthassa vicāretvā kathanaṃ. Evanti iminā nayena. Sabbatthāti sabbesu pañhuddesaveyyākaraṇesu attho vitthārato veditabbo.

Nigaṇṭhanāṭaputtasuttavaṇṇanā niṭṭhitā.

9. Acelakassapasuttavaṇṇanā

351. Alaṃ samattho ariyabhāvāyāti alamariyo. Ñeyyajānanaṭṭhena ñāṇameva paccakkhato dassanaṭṭhena ñāṇadassanaṃ, soyeva atisayaṭṭhena ñāṇadassanaviseso. Pāvaḷā vuccati ānisadapadeso, taṃ pāvaḷaṃ rajoharaṇatthaṃ nipphoṭīyati etāyāti pāvaḷanipphoṭanā, morapiñchavatti.

Acelakassapasuttavaṇṇanā niṭṭhitā.

10. Gilānadassanasuttavaṇṇanā

352. Mattarājā nāma eko bhummadevo bhūtādhipati surāpotalarukkhanivāsī. Tena vuttaṃ ‘‘mattarājakāle’’ti. ‘‘Osadhitiṇavanappatīsū’’ti vatvā te yathākkamaṃ dassento ‘‘harītakā…pe… rukkhesu cā’’ti āha. Patthanāvasena cittaṃ ṭhapehi. Samijjhissatīti yathādhippāyaṃ samijjhissati. Tena hīti yasmā taṃ devāpi āsannamaraṇaṃ maññanti, tasmā sā varameva bhavissati, taṃ tumhākaṃ dīgharattaṃ hitāya sukhāya bhavissatīti adhippāyo.

Gilānadassanasuttavaṇṇanā niṭṭhitā.

Cittasaṃyuttavaṇṇanā niṭṭhitā.

8. Gāmaṇisaṃyuttaṃ

1. Caṇḍasuttavaṇṇanā

353. ‘‘Yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchatī’’ti evaṃ pañhapucchanena dhammasaṅgāhakattherehi caṇḍoti gahitanāmo. Pākaṭaṃ karotīti dasseti attano caṇḍabhāvaṃ.

Caṇḍasuttavaṇṇanā niṭṭhitā.

2. Tālapuṭasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
350. "通阿含"即从诵得教法。"知教"即通达师教。所以说"不还"等。"裸曲"即以无住性裸,以邪思性曲,由此无光辉。因裸彼以色无光辉,以曲以心。"信世尊"即于世尊信。于彼信、确信,亦得说为彼信。"去"即来,意为觉。说此尼干所问义。
"举身"即上举身。"出腹"即以弯背向前出腹。以伸颈方式举颈,遍视一切方。此一切为显尼干喜相"今得于沙门瞿昙上加诡辩"。所以说"彼风"等。"有因"即具理。"问道"即名为问之考察,如是应是以心考察问。"一说"即一示,略说义。"解说"即宣说,思择说义。"如是"即以此理。"一切"即于一切问说解说应详知义。
尼干子经注释终。
9. 裸迦叶经注释
351. "足圣"即能够圣性。以知所知义为智,以现见义为智见,彼以殊胜义为殊胜智见。"臀处"说为臀部处,以彼臀去垢为臀拭,孔雀尾扇。
裸迦叶经注释终。
10. 看病经注释
352. "末多王"名一地神为众生主住酒树。所以说"末多王时"。说"药草树木"后,依次显示彼等说"诃利勒等树"。以愿方式置心。"成就"即如意成就。"因彼"即因诸天亦知彼近死,故彼必胜,彼将为汝等长久利益安乐为意。
看病经注释终。
质多相应注释终。
聚落主相应
暴恶经注释
353. "由此某成为暴恶而得暴恶之名"如是问问故结集诸长老所取之名暴恶。"显明"即显示自暴性。
暴恶经注释终。
多罗布经注释;

354. Vāloti vuccati tālo, tassa tālapuṭaṃ nāma. Yathā āmalakīphalasamānakaṃ, so pana tālasadisamukhavaṇṇattā tālapuṭoti evaṃnāmako. Tenāha ‘‘tassa kirā’’tiādi. Abhinīhārasampanno anekesu kappesu sambhatasāvakabodhisambhāro. Tathā hesa asītiyā mahāsāvakesu abbhantaro jāto. Sahassaṃ denti naccaṃ passitukāmā. Samajjavesanti nepaccavesaṃ. Kīḷaṃ katvāti naccakīḷitaṃ kīḷitvā, naccitvāti attho.

Pubbe tathāpavattavuttantadassane saccena, tabbipariyāye alikena. Rāgapaccayāti rāguppattiyā kāraṇabhūtā. Mukhato…pe… dassanādayoti ādi-saddena mukhato aggijālanikkhamadassanādike saṅgaṇhāti. Aññe ca…pe… abhinayāti kāmassādasaṃyuttānaṃ siṅgārahassaabbhutarasānañceva ‘‘aññe cā’’ti vuttasantabībhaccharasānañca dassanakā abhinayā. Dosapaccayāti dosuppattiyā kāraṇabhūtā. Hatthapādacchedādīti ādi-saddena saṅgahitānaṃ ruddavīrabhayānakarasānaṃ dassanakā abhinayā. Mohapaccayāti mohuppattiyā kāraṇabhūtā. Evamādayoti ādi-saddena saṅgahitānaṃ karuṇāsantabhayānakarasānaṃ dassanakā abhinayā. Te hi rase sandhāya pāḷiyaṃ ‘‘ye dhammā rajanīyā, ye dhammā dosanīyā, ye dhammā mohanīyā’’ti ca vuttaṃ.

Naṭavesaṃgahetvāva paccanti kammasarikkhavipākavasena. Taṃ sandhāyāti taṃ yathāvuttaṃ niraye paccanaṃ sandhāya. Etaṃ ‘‘pahāso nāma nirayo, tattha upapajjatī’’ti vuttaṃ. Yathā loke atthavisesavasena sakammakānipi padāni akammakāni bhavanti ‘‘vimuccati puriso’’ti, evaṃ idha atthavisesavasena akammakaṃ sakammakaṃ katvā vuttaṃ – ‘‘nāhaṃ, bhante, etaṃ rodāmī’’ti. Ko pana so atthaviseso? Asahanaṃ akkhamanaṃ, tasmā na rodāmi na sahāmi, na akkhamāmīti attho. Rodanakāraṇañhi asahanto tena abhibhūto rodati. Tamevassa sakammakabhāvassa kāraṇabhūtaṃ atthavisesaṃ ‘‘na assuvimocanamattenā’’ti vuttaṃ. Mataṃ vā, amma, rodantīti etthāpi mataṃ rodanti, tassa maraṇaṃ na sahanti, nakkhamantīti pākaṭoyamatthoti.

Tālapuṭasuttavaṇṇanā niṭṭhitā.

3-5. Yodhājīvasuttādivaṇṇanā

355-357. Yujjhanaṃ yodho, so ājīvo etassāti yodhājīvo. Tenāha – ‘‘yuddhena jīvikaṃ kappanako’’ti, ussāhaṃ vāyāmaṃ karotīti yujjhanavasena ussāhaṃ vāyāmaṃ karoti. Pariyāpādentīti maraṇapariyantikaṃ āpadaṃ pāpenti. Tenāha ‘‘maraṇaṃ paṭipajjāpentī’’ti. Duṭṭhu ṭhapitanti duṭṭhākārena attano paresañca atthāvahabhāvaṃ na gataṃ paṭipannaṃ. Parehi saṅgāme jitā hatā ettha jāyantīti parajito nāma nirayo. Asidhanugadāyasaṅkucakkāni pañcāvudhāni. Taṃ sandhāyāti taṃ yodhājīvaṃ puggalaṃ sandhāya. Etaṃ ‘‘yo so’’tiādi vuttaṃ. Catutthapañcamesūti hatthārohaassārohasuttesu. Eseva nayoti eso tatiye vutto eva atthato visesābhāvato.

Yodhājīvasuttādivaṇṇanā niṭṭhitā.

6. Asibandhakaputtasuttavaṇṇanā

358.Pacchābhūmivāsinoti aparadesavāsino. Udakasuddhikabhāvajānanatthāyāti attano udakasuddhikabhāvaṃ jānanatthañceva lokassa ca udakena suddhi hotīti imassa atthassa jānanatthañca. Upari yāpentīti upari brahmalokaṃ yāpenti. Sammā ñāpentīti sammā ujukaṃyeva saggaṃ lokaṃ gamenti. Tenāha – ‘‘saggaṃ nāma okkāmentī’’ti, avakkāmenti ogāhāpentīti attho. Anuparigaccheyyāti anuparito gaccheyya.

Asibandhakaputtasuttavaṇṇanā niṭṭhitā.

7. Khettūpamasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
354. "椰"说为多罗,其多罗布特名。如阿摩勒果相等,彼因面色似多罗故名多罗布。所以说"彼闻"等。具誓愿于诸劫集声闻菩提资粮。如是彼成为八十大声闻之一。千人给予欲见舞。"众会衣"即化妆衣。"作戏"即作舞戏,意为舞。
前依如是所转事见以实,相反以虚。"贪缘"即为贪生因。"从口火出见等"以等字摄从口火焰出见等。"其他等示"即欲味相应之情爱欢喜等味及所说寂静可怖味之显示。"瞋缘"即为瞋生因。"断手足等"以等字摄所摄粗暴英勇可怖味之显示。"痴缘"即为痴生因。"如是等"以等字摄所摄悲哀寂静可怖味之显示。因此等味于圣典说"贪法、瞋法、痴法"。
取舞者衣即受苦,依业同报。"依此"即依如是所说地狱受苦。此说"名欢笑地狱,于彼生"。如世间依义差别有作用语亦成无作用"人解脱",如是此依义差别说无作用为有作用 - "尊者,我不此啼"。何义差别?不忍不堪,故不啼即不忍、不堪为义。因不忍啼因由彼胜。彼为其有作用性因之义差别说"非唯泪出"。"母啊,哭死者"此中亦哭死者,不忍其死,不堪,此义显明。
多罗布经注释终。
3-5. 战士经等注释
355-357. 战为战士,此为其活命故为战士活命。所以说"以战活命者",作勇进精进即依战方式作勇进精进。"令遭"即令遭至死难。所以说"令趣死"。"恶置"即以恶相不至自他利益已趣。被他战胜杀于此生故名他胜地狱。剑弓杵铁轮为五武器。"依此"即依此战士活命者。此说"彼谁"等。于第四第五即象乘马乘经。"此即理"即此于第三所说即义无差别。
战士经等注释终。
6. 持剑子经注释
358. "后地住"即住后方地。"为知水净性"即为知自水净性及为知世间以水成净此义。"上活"即向上梵界活。"正知"即正直令往天界。所以说"名入天界",入即令入为义。"当巡行"即当周遍行。
持剑子经注释终。
7. 田譬经注释

359.Thaddhanti kathinaṃ lūkhaṃ. Ūsaranti ūsajātaṃ. Catūhipi oghehi anabhibhavanīyatāya ahaṃ dīpo. Sabbaparissayehi anabhibhavanīyatāya ahaṃ leṇo. Sabbadukkhaparittāsanato tāyanaṭṭhena ahaṃ tāṇaṃ. Sabbabhayahiṃsanato ahaṃ saraṇanti yojetabbaṃ.

Udakamaṇikoti mahantaṃ udakabhājanaṃ. Bahi vissandanavasena udakaṃ na haratīti ahārī, parito na paggharatīti aparihārī. Sakkaccameva desenti saddhammagāravassa sabbasattesu mahākaruṇāya ca buddhānaṃ samānarasattā. Catasso pana parisā satthugāravena attano ca saddhāsampannatāya saddahitvā okappetvā suṇanti, tasmā tā desanāphalena yujjanti. Kiccasiddhiyā satthu desanā tattha sakkaccadesanā nāma jātā.

Khettūpamasuttavaṇṇanā niṭṭhitā.

8. Saṅkhadhamasuttavaṇṇanā

360. ‘‘Yo koci puriso pāṇātipātī musāvādī, sabbo so āpāyiko’’ti vatvā puna ‘‘yaṃbahulaṃ yaṃbahulaṃ karoti, tena duggatiṃ gacchatī’’ti vadanto attanāva attano vādaṃ bhindati. Evaṃ santeti yadi bahuso katena pāpakammena āpāyiko, ‘‘yo koci pāṇamatipātetī’’tiādivacanaṃ micchāti. Cattāri padānīti ‘‘yo koci pāṇamatipātetī’’tiādinā nayena vuttā cattāro atthakoṭṭhāsā. Diṭṭhiyā paccayā honti ‘‘atthi kho pana mayā’’tiādinā ayoniso ummujjantassa. Balasampannoti samattho. Saṅkhadhamakoti saṅkhassa dhamanakicce cheko. Adukkhenāti sukhena. Upacāropi appanāpi vaṭṭati ubhinnaṃ sāmaññavacanabhāvato. Appamāṇakatabhāvo labbhateva. Tathā hi taṃ kilesānaṃ vikkhambhanasamatthatāya dīghasantānatāya vipulaphalatāya ca ‘‘mahaggata’’nti vuccati.

Na ohīyatīti yasmiṃ santāne kāmāvacarakammaṃ, mahaggatakammañca katūpacitaṃ vipākadāne laddhāvasaraṃ hutvā ṭhitaṃ, tesu kāmāvacarakammaṃ itaraṃ nīharitvā sayaṃ tattha ohīyitvā attano vipākaṃ dātuṃ na sakkoti, mahaggatakammameva pana itaraṃ paṭibāhitvā attano vipākaṃ dātuṃ sakkoti garubhāvato. Tenāha ‘‘taṃ kāmāvacarakamma’’ntiādi. Kilesavasenāti pāpakammassa mūlabhūtakilesavasena. Pāṇātipātādayo hi dosamohalobhādimūlakilesasamuṭṭhānā. Kilesavasenāti vā kammakilesavasena. Vuttañhetaṃ – ‘‘pāṇātipāto kho, gahapatiputta, kammakileso’’tiādi (dī. ni. 3.245). Yathānusandhināva gatanti yathānusandhisaṅkhātaanusandhinā osānaṃ gataṃ saṃkilesasammukhena uṭṭhitāya vodānadhammavasena niṭṭhāpitattā.

Saṅkhadhamasuttavaṇṇanā niṭṭhitā.

9. Kulasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
359. "硬"即坚硬粗劣。"碱"即生碱。以四暴流不能胜故我为洲。以一切危难不能胜故我为窟。以救护一切苦恐故以护义我为护。以一切怖害故我为归依应合。
"水瓶"即大水器。以外流出方式不取水为不取,遍不流为不漏。诸佛以正法敬重及对一切众生大悲相同味性故恭敬而说。四众以师敬重及自具信故信解而听,故彼等相应说果。以事成就师说于彼名恭敬说。
田譬经注释终。
8. 吹贝经注释
360. 说"任何杀生、妄语者,一切彼堕恶趣"后,又说"多作何即以彼往恶趣"者,自破自论。"如是时"即若以多作恶业堕恶趣,"任何杀生"等语为邪。"四句"即以"任何杀生"等方式所说四义分。以见为缘,以"然我"等非理浮现。"具力"即能。"吹贝"即贝吹事巧。"无苦"即乐。近行或安止可用因二共名。得无量所作性。如是彼以能镇伏烦恼、长相续、广果故说"广大"。
"不留"即于彼相续欲界业及广大业已造集得机会住于与报,此中欲界业不能除去他而自留与自报,但广大业能遮止他与自报因重性。所以说"彼欲界业"等。"依烦恼"即依恶业根本烦恼。杀生等以瞋痴贪等根本烦恼生故。或"依烦恼"即依业烦恼。此说"居士子,杀生是业烦恼"等。"随顺而终"即以名为随顺之随顺而终,因染污对面生以清净法方式结故。
吹贝经注释终。
9. 家经注释

361.Evaṃ pavattaīhitikāti evaṃ dvidhā pavattaīhitikā. Dvīhitikā dukkarajīvikapayogā. Salākamattaṃ vuttaṃ etthāti salākā vuttā, purimapade uttarapadalopo. Ubhatokoṭikanti yadi ‘‘kulānudayaṃ na vaṇṇemī’’ti vadati, ‘‘bhūtā nikkaruṇā samaṇa tumhe’’ti vādaṃ āropehi. Atha sabbadāpi ‘‘kulānudayaṃ vaṇṇemī’’ti vadati. Evaṃ sante ‘‘kasmā evaṃ dubbhikkhe kāle mahatiyā parisāya parivuto janapadacārikaṃ carantā kulūpacchedāya paṭipajjathā’’ti evaṃ ubhatokoṭikaṃ vādaṃ āropehīti gāmaṇiṃ uyyojesi.

Dve anteti ubho koṭiyo. Bahi nīharitunti na vaṇṇemi vaṇṇemīti dve ante mocento taṃ pucchitamatthaṃ bahi nīharati nāma. Tattha dosaṃ datvā codento taṃ apucchaṃ karonto gilitvā viya anto paveseti nāma.

Ito so gāmaṇītiādi attano bhikkhūnaṃ aññesañca atthakāmānaṃ bhikkhappadānena aniṭṭhappattiabhāvadassanatthaṃ āraddhaṃ. Dānena sambhūtānīti dānamayena puññakiriyavatthunā sammadeva bhūtiṃ vaḍḍhiṃ pattāni. Saccena ariyavohārena sammadeva bhūtāni uppannāni saccasambhūtānīti āha ‘‘saccaṃ nāma saccavāditā’’ti. Sesasīlanti aṭṭhavidhaariyavohārato aññasīlaṃ. Nihitanti tasmiṃ kule pubbapurisehi nidhānabhāvena nihitaṃ. Duppayuttāti kasivāṇijjādivasena duṭṭhu payuttā kammantā. Vipajjantīti nassanti. Kulaṅgāroti kulassa aṅgārasadiso vināsakapuggalo. Aniccatāti maraṇaṃ. Tasmiṃ kule padhānapurisānaṃ bhogānaṃ vā sabbaso vināso. Tenāha ‘‘hutvā abhāvo’’tiādi.

Kulasuttavaṇṇanā niṭṭhitā.

10. Maṇicūḷakasuttavaṇṇanā

362.Taṃparisanti taṃ rājantepure nisinnaṃ rājaparisaṃ. Nayaggāheti kutocipi asutvā kevalaṃ attano eva matiyā nayaggahaṇe ṭhatvā.

Kāretuṃ vaṭṭati sati sambhave paṭisaṅkhārassa, senāsanavināso na ajjhupekkhitabboti adhippāyo. Attano ettha kiccāvasāne yaṃ gihīnaṃyeva santakaṃ tāvakālikaṃ, taṃ gihivikatanti āha ‘‘gihivikataṃ katvā’’ti. Na vadāmi pabbajjitāsāruppato.

Maṇicūḷakasuttavaṇṇanā niṭṭhitā.

11. Bhadrakasuttavaṇṇanā

363.Evaṃnāmaketi mallā nāma jānapadino rājakumārā, nesaṃ nivāsatāya ‘‘mallā’’icceva bahuvacanavasena laddhanāmattā evaṃnāmake janapade. Natthi etassa pattiyā kālantarasaññito kāloti akālo, so eva akāliko. Tenāha – ‘‘kālaṃ anatikkamitvā pattenā’’ti. So pana ‘‘yaṃkiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlaka’’nti evaṃ vutto dukkhassa chandamūlabhāvo, evaṃ chandamūlakassa dukkhassa kathitattā ‘‘imasmiṃ sutte vaṭṭadukkhaṃ kathita’’nti vuttaṃ.

Bhadrakasuttavaṇṇanā niṭṭhitā.

12. Rāsiyasuttavaṇṇanā

364.Rāsiṃ katvā mārapāsavasena, tatrāpi antarabhedena vibhajitvā pucchitabbapañhe ekato rāsiṃ katvā. Tapanaṃ attaparitāpanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. So pana taṃ tapaṃ nissāya ṭhito nāma hotīti vuttaṃ ‘‘tapanissitaka’’nti. So pana anekākārabhedena lūkhaṃ pharusaṃ jīvanasīlattā lūkhajīvī nāma. Tenāha ‘‘lūkhajīvika’’nti. Majjhimāya paṭipattiyā uppathabhāvena avaniyā gandhabbāti antā, tato eva lāmakattā antā. Lāmakampi ‘‘anto’’ti vuccati ‘‘antamidaṃ, bhikkhave, jīvikānaṃ (itivu. 91; saṃ. ni. 3.80), eko anto’’ti evamādīsu (saṃ. ni. 2.15; 

我来将这段巴利文直译成简体中文：
361. "如是转行事"即如是二种转行事。二行事即难作活命行。"唯言"于此说故言说,前句后句略。"二边"即若说"不赞家增长",则得"沙门汝等无悲"论。若一切时说"赞家增长",如是时"何故如是饥荒时大众围绕游行国土而趣灭家"如是二边论令起。以此令聚落主励。
"二边"即二极。"外出"即不赞赞之二边解脱,彼所问义名外出。于彼与过呵责不问作入内名如吞。
"从此彼聚落主"等为显示自诸比丘及他利益者以施食无不善得故开始。"以施生"即以施作福业事善生长。以实圣语善生起为实生,所以说"实名实语性"。"余戒"即八种圣语外余戒。"置"即于彼家前人以藏置。"恶作"即以农商等方式恶作事。"坏"即灭。"家炭"即如家炭之破坏人。"无常"即死。于彼家主人或财完全破坏。所以说"有成无"等。
家经注释终。
10. 摩尼珠经注释
362. "彼众"即彼王宫中坐王众。"取理"即从何处亦不闻唯依自慧住取理。
有可能应作修理,住处破坏不应忽略为意。于此自事终时,属在家者暂时物,彼为在家所作,所以说"作在家所作"。不说因不适出家。
摩尼珠经注释终。
11. 跋陀迦经注释
363. "如是名"即末罗名国王子,因彼等住处以"末罗"多数得名如是名国土。无此得时异时名时为非时,即非时。所以说"不过时得"。彼即"任何苦生起生,一切彼欲根本"如是所说苦欲根本性,如是说欲根本苦故说"此经说轮回苦"。
跋陀迦经注释终。
12. 聚经注释
364. 依魔网作聚,于彼亦依中间差别分别,应问问一聚。热即自苦热为苦行,彼有此故为苦行者,彼苦行者。彼依彼苦行住名,所以说"依苦行"。彼以种种相差别粗困活命性故名粗活。所以说"粗活"。中道以邪道地为边,由此劣故为边。劣亦说"边","诸比丘此活命边","一边"等中。

3.90). Aṭṭhakathāyaṃ pana aññamaññaādhārabhāvaṃ urīkatvā ‘‘koṭṭhāsā’’ti vuttaṃ. Hīno gāmoti pāḷi. Gāma-saddo hīnapariyāyoti adhippāyenāha ‘‘gāmmo’’ti. Gāme bhavoti gāmmo. Gāma-saddo cettha gāmavāsivisayo ‘‘gāmo āgato’’tiādīsu viya. Aṭṭhakathāyaṃ pana ‘‘gāmavāsīnaṃ dhammo’’ti vuttaṃ, tesaṃ cārittanti attho. Atta-saddo idha sarīrapariyāyo ‘‘attantapo’’tiādīsu viyāti āha ‘‘sarīradukkhakaraṇanti attho’’ti.

Etthāti etasmiṃ tapanissitagarahitabbapade kasmā antadvayamajjhimapaṭipadāgahaṇaṃ? Attakilamathānuyogo tāva gayhatu idamatthitāyāti adhippāyo. Kāmabhogītapanissitakanijjaravatthūnaṃ dassane yathādhippetassa atthassa vibhajitvā kathanaṃ sambhavatīti te dassetvā adhippetattho kathito.

Tamatthanti yo ‘‘kāmabhogītapanissitakesu garahitabbeyeva garahati, pasaṃsitabbeyeva ca pasaṃsatī’’ti vutto attho, tamatthaṃ pakāsento. Sāhasikakammenāti ayuttena kammena. Dhammena ca adhammena cāti dhammikena adhammikena ca. Ayoniso pavattaṃ bāhirakaṃ sandhāya codako ‘‘katha’’ntiādimāha. Itaro nayidaṃ tādisaṃ attaparitāpanaṃ adhippetaṃ, atha kho yoniso pavattaṃ sāsanikamevāti dassento ‘‘caturaṅgavīriyavasena cā’’ti āha. Tattha ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatū’’tiādinā (ma. ni. 2.184; saṃ. ni. 2.22.237; a. ni. 2.5) nayena vuttā sarīrenirapekkhavipassanāya ussukkāpanavasena pavattā vīriyabhāvanā ‘‘caturaṅgavīriyavasenā’’ti vuttā. Tathā abbhokāsikanesajjikatapādinissitāva kilesanimmathanayogyā vīriyabhāvanā ‘‘dhutaṅgavasena cā’’ti vuttāti. Ariyamaggena nissesakilesānaṃ pajahanā nijjarā. Sā ca attapaccakkhatāya sandiṭṭhikā tiṇṇaṃ mūlakilesānaṃ pajahanena ‘‘tisso’’ti ca vuttā. Tenāha ‘‘ekopī’’tiādi.

Rāsiyasuttavaṇṇanā niṭṭhitā.

13. Pāṭaliyasuttavaṇṇanā

365. ‘‘Māyañcāhaṃ pajānāmī’’ti vacanaṃ kāmaṃ tesaṃ māyāvībhāvadassanaparaṃ, bhagavato pana māyāsāṭheyyādikassa sabbassa pāpadhammassa bodhimūle eva setughāto, tasmā sabbaso pahīnamāyo, sabbaññutāya māyaṃ aññe ca ñeyye sabbaso jānāti. Tena vuttaṃ ‘‘māyañcāhaṃ, gāmaṇi, pajānāmī’’tiādi. Māyañca pajānāmīti na kevalamahaṃ māyaṃ eva jānāmi, atha kho aññampi idañcidañca jānāmīti.

Itthikāmehīti itthīhi ceva tadaññakāmehi ca. Ekasmiṃ ṭhāneti ekasmiṃ padese. Ekekasseva āgantukassa gahaṭṭhassa vā pabbajitassa vā. Sattianurūpenāti vibhavasattianurūpena. Balānurūpenāti parivārabalānurūpena. Sattianurūpenāti vā saddhāsattianurūpena. Balānurūpenāti vibhavabalānurūpena. Dhammesu samādhi dasakusaladhammesu samādhānaṃ. Aggahitacittatā pariyuṭṭhakāritā. Tena lokiyasīlavisuddhi diṭṭhivisuddhi ca vuttā. Tathā cāha – ‘‘ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
注释中依相互依持性说"分". "劣村"为经文。村语为劣义,以此意说"村性"。在村为村性。此中村语如"村来"等为村民境。注释中说"村民法",即彼等行为义。我语此为身义如"自苦"等,所以说"身作苦义"。
"此"即此依苦行可责句中何故取二边中道?且取自苦行因有此为意。见欲乐者、依苦行者、灭事显所欲义分别说可能故,显彼等说所欲义。
"彼义"即显"于欲乐者依苦行者中可责者责,可赞者赞"所说义。"暴力业"即不正业。"法非法"即如法非法。观非理转外道问者说"如何"等。他说"依四支精进"显此非如是自苦行为欲,然为如理转教者。其中如"任皮筋骨存"等方式所说离身观察励转精进说"依四支精进"。如是依露地坐等相应烦恼摧毁精进说"依头陀"。以圣道无余灭烦恼为灭。彼以自证故现见,以灭三根本烦恼故说"三"。所以说"一"等。
聚经注释终。
13. 波吒利经注释
365. "我知幻"语虽显彼等幻师性,但世尊于菩提树下即断除幻诈等一切恶法,故完全断幻,以一切知性完全知幻及余所知。所以说"聚落主,我知幻"等。"知幻"即我不但知幻,亦知此彼。
"女欲"即女及余欲。"一处"即一地方。一一来客在家或出家者。"随力"即随财力。"随势"即随眷属势。或"随力"即随信力。"随势"即随财势。"法中定"即十善法中定。"不摄心性"即缠覆性。以此说世间戒清净和见清净。如是说"何为诸善法始,戒清净和见正直"。<.Assistant>

5.369). Tattha patiṭṭhitassa upari kattabbaṃ dassetuṃ ‘‘dhammasamādhismiṃ ṭhito’’tiādi vuttaṃ. Ayaṃ paṭipadāti tassa kammaphalavādino satthu vacanaṃ sabbesañca ayaṃ mayhaṃ sīlasaṃvarabrahmavihārabhāvanāsaṅkhātāpaṭipadā anaparādhakatāya eva saṃvattati. Jayaggāhoti ubhayathāpi mayhaṃ kāci jāni natthi.

Pañca dhammā dhammasamādhi nāma, vipassanāmaggaphaladhammamattaṃ vā. Tatiyavikappe sīlādivisuddhiyā saddhiṃ brahmavihārā yathāvuttatividhadhammāvahattā eva dhammasamādhi nāma. Pūrentassa uppannā cittekaggatāti vuttakhaṇikacittekaggatā. Sāpi cittassa samādhānato ‘‘cittasamādhī’’ti vuttā, tassa paṭipakkhaṃ vikkhambhantī samucchindantī ca hutvā pavattā yathāvuttasamādhi eva visesena cittasamādhi nāma.

Pāṭaliyasuttavaṇṇanā niṭṭhitā.

Gāmaṇisaṃyuttavaṇṇanā niṭṭhitā.

9. Asaṅkhatasaṃyuttaṃ

1. Paṭhamavaggo

1-11. Kāyagatāsatisuttādivaṇṇanā

366-376.Asaṅkhatanti na saṅkhataṃ hetupaccayeti. Tenāha ‘‘akata’’nti. Hitaṃ esantenāti mettāyantena. Anukampamānenāti karuṇāyantena. Upādāyāti ādiyitvāti ayamatthotiāha ‘‘cittena pariggahetvā’’ti. Aviparītadhammadesanāti aviparītadhammassa desanā, paṭipattimpi sāvakā viya garuko bhagavā. Dāyajjaṃ attano adhiṭṭhitaṃ niyyāteti.

Bhikkhāsampattikālādīnaṃ sattannaṃ sappāyānaṃ sampattiyā labbhanakāle. Vipattikāle pana ettha vuttavipariyāyena attho veditabbo. Bhāriyanti dukkhabahulatāya dāruṇaṃ. Amhākaṃ santikā laddhabbā. Tumhākaṃ anusāsanīti tumhākaṃ dātabbā anusāsanī.

Kāyagatāsatisuttādivaṇṇanā niṭṭhitā.

2. Dutiyavaggo

23-33. Asaṅkhatasuttādivaṇṇanā

377-409. Tattha ca natthi ettha taṇhāsaṅkhātaṃ nataṃ, natthi etasmiṃ vā adhigate puggalabhāvoti anataṃ. Anāsavanti etthāpi eseva nayo. Saccadhammatāya saccaṃ. Vaṭṭadukkhato pārametīti pāraṃ. Saṇhaṭṭhenāti sukhumaṭṭhena nipuṇaṃ. Tato eva duddasatāya. Ajajjaraṃ niccasabhāvattā. Natthi etassa nidassananti vā anidassanaṃ. Etasmiṃ adhigate natthi saṃsāre. Papañcanti vā nippapañcaṃ.

Etasmiṃ adhigate puggalassa maraṇaṃ natthīti vā amataṃ. Atappakaṭṭhena vā paṇītaṃ. Sukhahetutāya vā sivaṃ. Taṇhā khīyanti etthāti taṇhakkhayaṃ.

Aññassa tādisassa abhāvato vimhāpanīyatāya abhūtamevāti. Kutoci paccayato anibbattameva hutvā bhūtaṃ vijjamānaṃ. Tenāha ‘‘ajātaṃ hutvā atthī’’ti. Natthi ettha dukkhanti niddukkhaṃ, tassa bhāvo niddukkhattaṃ. Tasmā anītikaṃ ītirahitaṃ. Vānaṃ vuccati taṇhā, tadabhāvena nibbānaṃ. Byābajjhaṃ vuccati dukkhaṃ, tadabhāvena abyābajjhaṃ. Paramatthato saccato suddhibhāvena. Kāmā eva puthujjanehi allīyitabbato ālayā. Esa nayo sesesupi. Patiṭṭhaṭṭhenāti patiṭṭhābhāvena vaṭṭadukkhato muccitukāmānaṃ dīpasadisaṃ oghehi anajjhottharaṇīyattā. Allīyitabbayuttaṭṭhenāti allīyituṃ arahabhāvato. Tāyanaṭṭhenāti saparatāyanaṭṭhena. Bhayasaraṇaṭṭhenāti bhayassa hiṃsanaṭṭhena. Seṭṭhaṃ uttamaṃ. Gatīti gandhabbaṭṭhānaṃ.

Asaṅkhatasuttādivaṇṇanā niṭṭhitā.

Asaṅkhatasaṃyuttavaṇṇanā niṭṭhitā.

10. Abyākatasaṃyuttaṃ

1. Khemāsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
为显住其上应作故说"住法定"等。"此道"即彼业果说者师语及我一切戒律梵住修习名道,唯无过性转。"胜取"即二种亦我无何损失。
五法名法定,或唯观道果法。第三选择中戒等清净及梵住如说三法性故名法定。"满者生心一境性"即所说剎那心一境性。彼亦由心定故说"心定",其对治镇伏断除而转如所说定,特别名心定。
波吒利经注释终。
聚落主相应注释终。
9. 无为相应
1. 第一品
1-11. 身念处经等注释
366-376. "无为"即非因缘所作。所以说"无作"。"求益"即以慈。"悲愍"即以悲。"取"即摄取此义。所以说"心摄取"。"不颠倒法说"即不颠倒法之说,世尊如声闻一样重实践。所有继承自置交付。
乞食得时等七适宜得时。非得时则应知此说相反义。"重"即以多苦为可怖。我等处应得。"汝等教诫"即应给汝等教诫。
身念处经等注释终。
2. 第二品
23-33. 无为经等注释
377-409. 其中无此爱名屈,或得此无人性为不屈。"无漏"于此亦此理。以真法性为真。从轮回苦到彼岸为彼岸。"细义"即微细义为妙。由此难见。不老因常性。"无示"或无此示。得此无轮回。或"戏论"为无戏论。
或得此人无死故为不死。或以无满义为胜。或以乐因性为吉祥。爱尽于此为爱尽。
因无他如是故能令惊异即非有。从任何因不生而有存在。所以说"无生而有"。"无此苦"为无苦,彼性为无苦性。故无灾为离灾。渴爱说为缠,无彼性为涅槃。逼恼说为苦,无彼性为无逼恼。以第一义谛清净性。欲为凡夫应著故为著。余亦此理。"依止义"即依止性,欲脱轮回苦者如洲不被暴流覆。"应著义"即应著性。"救护义"即自他救护义。"怖害义"即害怖义。胜为最上。"趣"即来去处。
无为经等注释终。
无为相应注释终。
10. 无记相应
1. 差摩经注释;

410.Bimbisārassaupāsikāti bimbisārassa orodhabhūtā upāsikā. Paṇḍiccaṃ sikkhitabhāvena. Veyyattiyaṃ visāradabhāvena. Visāradā nāma tihetukapaṭisandhisiddhasābhāvikapaññā, tāya samannāgatā.

Acchiddakagaṇanāya kusaloti navantagaṇanāya kusalo. Aṅgulimuddāya gaṇanāya kusaloti aṅgulikāya eva gaṇanāya kusalo seyyathāpi pādasikā. Piṇḍagaṇanāyāti saṅkalanapaṭuppannakārino piṇḍavasena gaṇanā. Tathāgatoti khīṇāsavo, tathāgataṃ sandhāya pucchatīti khīṇāsavoti cassa arahattaphalavasibhāvitakhandhe upādāya ayaṃ paññatti hoti. Tesu khandhesu sati khīṇāsavā sattasaṅkhātā hontīti vohārena paññapetuṃ sakkā bhaveyya, asantesu na sakkā, tasmā paraṃ maraṇāti vuttattā tesaṃ abhāvā ‘‘abyākatameta’’nti vuttaṃ. Yadi evaṃ tesaṃ abhāvato ‘‘na hoti tathāgato paraṃ maraṇā’’ti puṭṭhāya ‘‘āmā’’ti paṭijānitabbā siyā, taṃ pana sattasaṅkhātassa pucchitattā na paṭiññātanti daṭṭhabbaṃ. Yena rūpenāti sattatathāgate vuttarūpaṃ sabbaññutathāgate paṭikkhipituṃ ‘‘taṃ rūpa’’ntiādi vuttaṃ. Yaṃ upādāyāti yaṃ khandhapañcakaṃ upādāya. Tadabhāvenāti tassa khandhapañcakassa abhāvena. Tassā paññattiyāti sattapaññattiyā abhāvaṃ. Niruddhaṃ na nidasseti.

Khemāya theriyā vuttaṃ paṭhamaṃ suttaṃ bhagavato seṭṭhatthadīpanato aggapadāvacaraṃva hotīti vuttaṃ ‘‘aggapadasmi’’nti.

Khemāsuttavaṇṇanā niṭṭhitā.

2. Anurādhasuttavaṇṇanā

411.Idha saḷāyatanavagge saṅgāyanavasena saṅgītikārehi vuttaṃ.

3-8. Paṭhamasāriputtakoṭṭhikasuttādivaṇṇanā

412-417.Rūpamattanti ettha matta-saddo visesanivattiattho. Ko pana so visesoti? Yo bāhiraparikappito idha tathāgatoti vuccamāno attā. Anupalabbhiyasabhāvoti anupalabbhiyattā.

Paṭhamasāriputtakoṭṭhikasuttādivaṇṇanā niṭṭhitā.

9. Kutūhalasālāsuttavaṇṇanā

418.Nānāvidhanti taṃtaṃdiṭṭhivādapaṭisaṃyuttaṃ aññampi vā nānāvidhaṃ tiracchānakathaṃ. Bahūnaṃ kutūhaluppattiṭṭhānatoti yojanā. Yāva ābhassarabrahmalokā gacchatīti agginā kappavuṭṭhānakāle gacchati, taṃ sandhāya vuttaṃ. Imañca kāyanti imaṃ rūpakāyaṃ. Cuticittena nikkhipatīti cuticittena bhijjamānena nikkhipati. Cuticittassa hi oraṃ sattarasamassa cittassa uppādakkhaṇe uppannaṃ kammajarūpaṃ cuticittena saddhiṃ nirujjhati, tato paraṃ kammajarūpaṃ na uppajjati. Yadi uppajjeyya, maraṇaṃ na siyā, cuticittaṃ rūpaṃ na samuṭṭhāpeti, āhārajassa ca asambhavo eva, utujaṃ pana vattateva. Yasmā paṭisandhikkhaṇe satto aññataraṇāya upapajjati nāma, cutikkhaṇe paṭisandhicittaṃ aladdhaṃ aññataraṇāya, tasmā vuttaṃ ‘‘cutikkhaṇe…pe… hotī’’ti.

Kutūhalasālāsuttavaṇṇanā niṭṭhitā.

10. Ānandasuttavaṇṇanā

419.Tesaṃ laddhiyāti tesaṃ sassatavādānaṃ laddhiyā saddhiṃ etaṃ ‘‘atthattā’’ti vacanaṃ ekaṃ abhavissa. Tato eva anulomaṃ taṃ nābhavissa ñāṇassāti asāraṃ etanti adhippāyo. Api nu metassāti me etassa anattāti vipassanāñāṇassa anulomaṃ api nu abhavissa, vilomakameva tassa siyāti attho.

Ānandasuttavaṇṇanā niṭṭhitā.

11. Sabhiyakaccānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
410. "频毗娑罗优婆夷"即频毗娑罗后宫优婆夷。以学习性为贤明。以无畏性为辩才。无畏名为三因结生成就自然慧,具彼。
"善无缺算"即善九尽算。"善指节算"即如算足者善指节算。"总算"即加减乘除总算。"如来"即漏尽者,依如来问故依漏尽者阿罗汉果自在修习诸蕴而有此施设。于彼等蕴时漏尽者可名为众生,以言说可施设,无时不可,故说"死后"因彼等无故说"无记"。若如是因彼等无故问"如来死后不有"应允"是",然因问众生名故不允应知。"以何色"为遮一切知如来说众生如来所说色说"彼色"等。"缘何"即缘何五蕴。"彼无"即彼五蕴无。"彼施设"即众生施设无。灭不示。
差摩长老尼所说初经为显示世尊最上义故如行最上句,所以说"于最上句"。
差摩经注释终。
2. 阿耨罗陀经注释
411. 此六处品中结集者依结集所说。
3-8. 第一舍利弗拘絺罗经等注释
412-417. "色量"此中量语除特殊义。何特殊?即外遍计此说为如来之我。"不可得性"即以不可得性。
第一舍利弗拘絺罗经等注释终。
9. 论议堂经注释
418. "种种"即彼彼见论相应及其他种种畜生论。多人生疑处结合。"乃至光音天界去"即以火劫起时去,依此说。"此身"即此色身。"以死心舍"即以死心坏时舍。死心前第十七心生时所生业生色与死心同灭,此后业生色不生。若生则无死,死心不起色,食生亦无有,时生则转。因结生刹那有情名生于他处,死刹那未得结生心他处,故说"死刹那等无有"。
论议堂经注释终。
10. 阿难经注释
419. "彼等见"即彼等常见者见,此"有我"语为一,由此不顺彼智为意。"岂我此"即我此无我观智岂顺,应为违彼义。
阿难经注释终。
11. 沙毗夜迦旃延经注释

420. Yassapa’ssāti pāṭhassa ayaṃ piṇḍattho ‘‘āvuso’’tiādi. Tatthāyaṃ sambandho – āvuso, yassapi puggalassa tīṇi vassāni vuṭṭho, ettakena kālena ‘‘hetumhi sati rūpītiādipaññāpanā hoti, asati na hotī’’ti ettakaṃ byākaraṇaṃ bhaveyya, tassa puggalassa ettakameva bahu, ko pana vādo atikkante! Ito atikkante dhammadesanānaye vādoyeva vattabbameva natthīti therassa pañhabyākaraṇaṃ sutvā paribbājako pītisomanassaṃ pavedesi.

Sabhiyakaccānasuttavaṇṇanā niṭṭhitā.

Abyākatasaṃyuttavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Saḷāyatanavaggavaṇṇanāya līnatthappakāsanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāye

Mahāvaggaṭīkā

1. Maggasaṃyuttaṃ

1. Avijjāvaggo

1-2. Avijjāsuttādivaṇṇanā

1-

我来将这段巴利文直译成简体中文：
420. "彼若"经文此总义为"友"等。此中此关系 - 友,彼人住三年,如是时"有因时有色等施设,无时无"如是解说应有,彼人如是即多,何况超过!从此超过法说理更无可说,长老闻问解说游行者表示喜悦。
沙毗夜迦旃延经注释终。
无记相应注释终。
显扬真义相应部注释
六处品注释隐义显示终。
礼敬彼世尊阿罗汉正等正觉者
相应部
大品复注
1. 道相应
1. 无明品
1-2. 无明经等注释
1-

2.Pubbaṅgamāti pubbecarā. Avijjā hi aññāṇalakkhaṇā sammuyhanākārena ārammaṇe pavattatīti sampayuttadhammānampi tadākārānuvidhānatāya paccayo hoti. Tathā hi te aniccāsubhadukkhānattasabhāvepi dhamme niccādito gaṇhanti, ayamassā tesaṃ sahajātavasena pubbaṅgamatā. Yaṃ pana mohena abhibhūto pāpakiriyāya ādīnavaṃ apassanto pāṇaṃ hanati, adinnaṃ ādiyati, kāmesu micchā carati, musā bhaṇati, aññampi vividhaṃ dussīlyaṃ ācarati, ayamassa sahajātavasena ca upanissayavasena ca pubbaṅgamatā. Samāpajjanāyāti tabbhāvāpajjanāya akusalappattiyā. Sabhāvapaṭilābhāyāti attalābhāya. Tenāha ‘‘uppattiyā’’ti. Sā panesā vuttākārena akusalānaṃ pubbaṅgamabhūtā avijjā uppajjatīti sambandho. Yadetanti yaṃ etaṃ pāpājigucchanatāya pāpato alajjanākārasaṇṭhitaṃ ahirikaṃ, pāpānutrāsatāya pāpato abhāyanākārasaṇṭhitañca anottappaṃ, etaṃ dvayaṃ anudeva anvāgatameva. Anu-saddena cettha etanti upayogavacanaṃ. Anudevāti etassa attho saheva ekatoti. Ettha avijjāya vuttanayānusārena tappaṭipakkhato ca attho veditabbo. Ayaṃ pana viseso – tattha yathā akusalakammapathavasena pavattiyaṃ pubbaṅgamatā avijjāya, evaṃ kusalakammapathavasena puññakiriyavatthuvasena ca pavattiyaṃ vijjāya pubbaṅgamatā vattabbā. Vīmaṃsādhipativasena pavattiyaṃ ādhipaccākāravasena ca pubbaṅgamatā veditabbā. Dvīhevāti ca avadhāraṇaṃ ādhipaccākārassa sahajāteneva saṅgahetabbato.

Lajjanākārasaṇṭhitāti pāpato jigucchanākārasaṇṭhitā. Bhāyanākārasaṇṭhitanti uttasanākārasaṇṭhitaṃ. Etthāti hiriottappe. Vidati, vindatīti vā vijjā. Viddasūti ca sappaññapariyāyoti āha ‘‘viddasunoti viduno’’ti. Yāthāvadiṭṭhīti aviparītā diṭṭhi, saṃkilesato niyyānikadiṭṭhi. Sammādiṭṭhi pahotīti ettha sā vijjā sammādiṭṭhi veditabbā. Na ekato sabbāni labbhanti sammāvācākammantājīvānaṃ pubbābhisaṅkhārassa anekarūpattā. Lokuttaramaggakkhaṇe ekato labbhanti kiccato bhinnānampi tāsaṃ tattha sarūpato abhinnattā. Ekā eva hi virati maggakkhaṇe tissannampi viratīnaṃ kiccaṃ sādhentī pavattati, yathā ekā eva sammādiṭṭhi parijānanādivasena catubbidhakiccaṃ sādhentī pavattati. Tāni ca kho sabbāni aṭṭhapi paṭhamajjhānike magge labbhantīti yojanā. Paṭhamajjhāniketi paṭhamajhānavante.

Tathābhūtassāti ariyamaggasamaṅgino. Yasmā mahāsaḷāyatanasutte vuttaṃ ‘‘sammādiṭṭhiādīnaṃ pañcannaṃ eva aṅgānaṃ vasenā’’ti, tasmā pañcaṅgiko lokuttaramaggo hoti. ‘‘Pubbeva kho panā’’ti hi vacanaṃ tadā maggakkhaṇe viratīnaṃ abhāvaṃ ñāpeti, tasmā kāmāvacaracittesu viya lokuttaracittesu virati aniyatāti adhippāyo. Parisuddhabhāvadassananti parisuddhasīlabhāvadassanatthaṃ. Ayamattho dīpito, na ariyamagge viratīnaṃ abhāvo.


我来将这段巴利文直译成简体中文：
2. "前导"即前行。无明以无知为相,以迷妄行相于所缘转,故为相应法同行相因缘。如是彼等于无常苦不净无我性法执为常等,此为彼彼等俱生前导性。又为无明所覆不见恶作过患而杀生、不与取、邪淫、妄语、作其他种种恶戒,此为彼俱生和亲依前导性。"入"即入彼性得不善。"得自性"即得自。所以说"生"。此以所说行相为不善前导之无明生,连结。"此何"即此不厌恶恶不耻恶行相立为无惭,不畏恶不怖恶行相立为无愧,此二随来。以随字此为宾格。"正随"此义为与一。此依无明所说方式及对治应知义。此差别 - 彼如无明于不善业道转时前导,如是明于善业道及福业事转时前导应说。依观增上转时依增上行相前导应知。"唯二"为限定,增上行相唯由俱生摄故。
"耻行相立"即厌恶恶行相立。"怖行相立"即惊怖行相立。"此"即惭愧。明即见、知。贤者为有慧异名,所以说"贤者即智者"。"如实见"即不颠倒见,从染离出见。"正见有"此中彼明应知为正见。不一切同得正语业命前行思不一种故。出世道刹那同得,虽作用异,因彼等彼处自性不异故。一离于道刹那成就三离作用而转,如一正见以遍知等方式成就四作用而转。彼等一切八于初禅道得结合。"初禅者"即具初禅者。
"如是性者"即具圣道者。因大六处经说"依正见等五支故",故五支出世道。"前"此语显示彼时道刹那无离,故欲界心如是出世心离不定为意。"显清净性"即为显清净戒性。此义显示,非圣道无离。


Yadi evaṃ kasmā abhidhamme maggavibhaṅge pañcaṅgikavāro āgatoti āha ‘‘yampi abhidhamme’’tiādi. Tanti ‘‘pañcaṅgiko maggo hotī’’ti vacanaṃ. ‘‘Ekaṃkiccantaraṃ dassetuṃ vutta’’nti vatvā taṃ dassetuṃ ‘‘yasmiñhi kāle’’tiādi vuttaṃ. Yasmiñhi kāleti lokiyakāle . Tena ‘‘ekaṃ kiccantara’’nti vuttaṃ aṭṭhaṅgikakiccaṃ dasseti. Viratiuppādanena micchāvācādīni puggalena maggasamaye pajahāpentīti sammādiṭṭhiādīni ‘‘pañca kārakaṅgānī’’ti vuttāni. Sammāvācādikiriyā hi virati, tañca etāni kārāpentīti. Virativasenāti viramaṇakiriyāvasena kārāpakabhāvena, kattubhāvena vāti attho. ‘‘Viratittayavasenā’’ti vā pāṭho.

Sammākammanto pūratīti imehi sammādiṭṭhiādīhi sammākammantakiccaṃ pūrati nāma tehi vīriyādikehi tadatthasiddhito. Tampi sandhāya ‘‘ekaṃ kiccantaraṃ dassetu’’nti vuttaṃ. Imaṃ kiccantaraṃ dassetunti lokuttaramaggakkhaṇepi imāneva pañca sammāvācādiviratittayassa ekakkhaṇe kārāpakaṅgānīti dassetuṃ. Evaṃ vuttanti ‘‘tasmiṃ samaye pañcaṅgiko maggo hotī’’ti (vibha. 494) evaṃ vuttaṃ. Lokiyamaggakkhaṇe pañceva honti, virati pana aniyatā, tasmā ‘‘chaaṅgiko’’ti avatvā ‘‘pañcaṅgiko’’icceva vuttaṃ. Tayidaṃ abhidhamme pañcaṅgikavāradesanāya kāraṇakittanamaggo, ariyamaggo pana aṭṭhaṅgikovāti dassetuṃ, ‘‘yā ca, bhikkhave’’tiādimāha, taṃ suviññeyyameva. Micchādiṭṭhiādikā dasa, tappaccayā akusalā ca dasāti vīsati akusalapakkhiyā, sammādiṭṭhiādikā dasa, tappaccayā kusalā ca dasāti vīsati kusalapakkhiyā mahācattārīsakasutte vuttā. Mahācattārīsakanti tassetaṃ nāmaṃ. Missakova kathito lokuttarassapi idha labbhamānattā.

Yasmā kosalasaṃyuttepi idha ca therena ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassā’’tiādinā vuttaṃ ‘‘mā hevaṃ ānandā’’tiādinā paṭikkhipitvā ‘‘sakalamevidaṃ ānandā’’tiādinā bhagavatā desitaṃ suttaṃ āgataṃ. Tassattho kosalasaṃyuttavaṇṇanāyaṃ vutto, tasmā vuttaṃ ‘‘kosalasaṃyutte vuttatthamevā’’ti.

Avijjāsuttādivaṇṇanā niṭṭhitā.

3. Sāriputtasuttavaṇṇanā

3. Sāvakabodhi sāvakapāramiyo, tappariyāpannaṃ ñāṇaṃ sāvakapāramiñāṇaṃ, taṃ pana dvinnaṃ aggasāvakānaṃ tatthapi dhammasenāpatino eva savisesaṃ matthakaṃ pattaṃ, na itaresanti āha – ‘‘sāvaka…pe… appattatāyā’’ti. Tasmā tassa matthakappattiyā maggabrahmacariye ijjhante tassa ekadeso idha ijjhati, na sakalanti. Na hi addhabrahmacariyaṃ nāma atthi, tasmā vuttaṃ, ‘‘sakalampi…pe… labbhatī’’ti, taṃ pana bhaṇḍāgāriko nāññāsi ñāṇassa sāvakavisayepi sappadesikattā, dhammasenāpati pana ñāṇassa tattha nippadesikattā aññāsīti. Tenāha – ‘‘ānandatthero…pe… aññāsī’’ti. Evamāhāti ‘‘sakalamidaṃ, bhante’’ti evaṃ avoca.

Sāriputtasuttavaṇṇanā niṭṭhitā.

4. Jāṇussoṇibrāhmaṇasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
若如是,为何阿毗达磨道分别中来五支品?说"于阿毗达磨"等。"彼"即"五支道有"之语。说"显一异作用说"为显彼说"何时"等。"何时"即世间时。以此"一异作用"显八支作用。以生起离令人于道时断邪语等,故说正见等为"五作者支"。正语等行为离,彼等令作故。"依离"即依离作用令作性,或作者性义。或"依三离"为读。
正业圆满即以此正见等正业作用圆满名,以彼等精进等成彼义故。依彼说"显一异作用"。"显此异作用"即显示出世道刹那亦此五为正语等三离一刹那令作支。"如是说"即"彼时五支道有"如是说。世间道刹那唯五,离则不定,故不说"六支"而唯说"五支"。此于阿毗达磨五支品说示之因道,圣道则八支,为显示此说"诸比丘,此"等,彼易了知。邪见等十,及彼缘不善十为二十不善分,正见等十,及彼缘善十为二十善分于大四十经说。大四十为彼名。说杂因此得出世故。
因拘萨罗相应及此长老以"尊者,此半梵行"等所说,"勿如是阿难"等遮止,"阿难此一切"等世尊所说经来。彼义于拘萨罗相应注中说,故说"如拘萨罗相应所说义"。
无明经等注释终。
3. 舍利弗经注释
3. 声闻菩提声闻波罗蜜,摄彼智为声闻波罗蜜智,彼于二大声闻中亦唯法将特别达顶,非余,故说"声闻等未达"。故彼达顶时道梵行成就,此分此成就,非全。实无半梵行,故说"全亦得"。但藏持者不知因智于声闻境亦有限,而法将因智于彼无限故知。所以说"阿难长老等不知"。"如是说"即如是说"尊者,此全"。
舍利弗经注释终。
4. 生漏婆罗门经注释

4.Vaḷavābhi-saddo vaḷavāpariyāyoti āha ‘‘catūhi vaḷavāhi yuttarathenā’’ti. Yodharathoti yodhehi yujjhanatthaṃ ārohitabbaratho. Alaṅkāraratho maṅgaladivasesu alaṅkatapaṭiyattehi ārohitabbaratho. Ghanadukulena parivāritoti rajatapaṭṭavaṇṇena setadukulena paṭicchādito. Paṭicchādanattho hi idha parivārasaddo. Rajatapanāḷisuparikkhittā setabhāvakaraṇatthaṃ.

Channaṃ channaṃ māsānanti niddhāraṇe sāmivacanaṃ. Ekavāraṃ nagaraṃ padakkhiṇaṃ karotīti idaṃ tasmiṃ ṭhānantare ṭhitena kātabbaṃ cārittaṃ. Nagarato na pakkantāti nagarato bahi na gatā. Maṅgalavacane niyuttā maṅgalikā, suvatthivacane niyuttā sovatthikā. Ādi-saddena thutimāgadhavandikācariyake saṅgaṇhāti. Sukapattasadisāni vaṇṇato.

Vaṇṇagītanti thutigītaṃ. Brahmabhūtaṃ seṭṭhabhūtaṃ yānaṃ, brahmabhūtānaṃ seṭṭhabhūtānaṃ yānanti vā brahmayānaṃ. Vijitattā visesena jinanato. Rāgaṃ vinayamānā pariyosāpetīti sabbampi rāgaṃ samucchedavinayavasena vineti, attano kiccaṃ pariyosāpeti. Kiccapariyosāpaneneva hi sayampi pariyosānaṃ nipphattiṃ upagacchati. Tenāha ‘‘pariyosānaṃ gacchati nipphajjatī’’ti.

Dhuranti bhummatthe upayogavacananti āha ‘‘tatramajjhattatāyuge yuttā’’ti. Īsāti yugasandhārikā dāruyugaḷā. Yathā vā bāhiraṃ yugaṃ dhāreti, tassā ṭhitāya eva kiccasiddhi, evaṃ kiriyāvasena laddhabalena tatramajjhattatāyuge thiraṃ dhāreti, teheva ariyamaggarathassa pavattanaṃ. Hiriggahaṇena cettha taṃsahacaraṇato ottappampi gahitaṃyeva hoti. Tenāha ‘‘attanā saddhi’’ntiādi. Nāḷiyā minamāno puriso viya ārammaṇaṃ minātīti mano. Kataraṃ pana taṃ mano, kathañcassa yottasadisatāti āha ‘‘vipassanācitta’’ntiādi. Tena yottaṃ viyāti yottanti dasseti. Lokiyavipassanācittaṃ atirekapaññāsa kusaladhamme ekābaddhe ekasaṅgahite karotīti sambandho. Te pana ‘‘phasso hoti…pe… avikkhepo hotī’’ti cittaṅgavasena dhammasaṅgahe (dha. sa. 1) āgatanayeneva veditabbā. Lokuttaravipassanācittanti maggacittaṃ āha. Atirekasaṭṭhīti te eva sammākammantājīvehi anaññātaññassāmītindriyādīhi ca saddhiṃ atirekasaṭṭhi kusaladhamme. Ekābaddheti ekasmiṃ eva ārammaṇe ābaddhe. Ekasaṅgaheti tatheva vipassanākiccavasena ekasaṅgahe karoti. Pubbaṅgamabhāvena ārakkhaṃ sāretīti ārakkhasārathī. ‘‘Yathā hi rathassa…pe… sārathī’’ti vatvā taṃ dassetuṃ ‘‘yoggiyo’’ti vuttaṃ. Dhuraṃ vāheti yogge. Yojeti yogge samagatiyañca. Akkhaṃ abbhañjati sukhappavattanatthaṃ. Rathaṃ peseti yoggacodanena. Nibbisevane karoti gamanavīthiyaṃ paṭipādanena sanniyojeti. Ārakkhapaccupaṭṭhānāti ārakkhaṃ paccupaṭṭhapeti asammosasabhāvattā. Gatiyoti pavattiyo, nipphattiyo vā. Samanvesatīti gavesati.


我来将这段巴利文直译成简体中文：
4. 马字为马异名,故说"以四马驾车"。战车为战士乘战用车。庆饰车为庆典日所乘饰车。"环以净布"即以银色白净布覆盖。此中环字为覆义。以银管环绕为制白。
"六六月"为分别属格。"一次右绕城"此为住彼处应行仪式。"不离城"即不出城外。专事吉祥语为吉祥者,专事善语为善语者。首字摄赞颂、摩揭陀、礼赞师等。如鹦鹉羽色。
"色歌"即赞歌。"梵乘"即最上乘,或为最上者乘。因特别胜故。"调伏贪终"即以断调伏调伏一切贪,完成自作用。以作用完成自身亦得完成成就。所以说"至终成就"。
"轭"为处格宾格说故说"配置舍心轭"。"辕"即连轭木对。或如外轭持,彼住即作用成,如是以作用得力持舍心轭坚固,以彼等圣道车转。此中摄惭即摄彼俱起愧。所以说"与自"等。如人以量器量所缘为意。何意,如何似缰?说"观心"等。以此显"如缰为缰"。世间观心令五十余善法系一系一摄连结。彼等则如"触等无散"依心支法聚所来方式应知。"出世观心"说道心。"六十余"即彼等与正业命及未知当知根等六十余善法。"系一"即系于一所缘。"一摄"即如是以观作用一摄。以先导性持守护为护御者。说"如车等御者"而显说"御者"。负轭驭御。系御和行。涂轴令顺行。驱车以驭御。置正道以置正道中。"住护"即立护以不忘性。"行"即转或成就。"寻求"即求。


Ariyapuggalassa nibbānaṃ paṭimukhaṃ sampāpane ratho viyāti ratho. Parikaroti vibhūsayatīti parikkhāro, vibhūsanaṃ, sīlañca ariyamaggassa vibhūsanaṭṭhāniyaṃ. Tena vuttaṃ ‘‘catupārisuddhisīlālaṅkāro’’ti, sīlabhūsanoti attho. Vipassanāsampayuttānanti lokiyāya lokuttarāya ca vipassanāya sampayuttānaṃ. Vidhinā īretabbato pavattetabbato vīriyaṃ, sammāvāyāmo. Samaṃ sammā ca dhiyatīti samādhi, dhurañca taṃ samādhi cāti dhurasamādhi, upekkhā dhurasamādhi etassāti upekkhādhurasamādhi, ariyamaggo upekkhāsaṅkhātadhurasamādhīti attho. Aṭṭhakathāyaṃ pana byañjanaṃ anādiyitvā dhurasamādhisaddānaṃ bhinnādhikaraṇatā vuttā. Payogamajjhatteti vīriyasamatāya. Anicchāti icchāpaṭipakkhā. Tenāha ‘‘alobhasaṅkhātā’’ti. Parivāraṇanti parivāro, paricchadoti attho.

Mettāti mettācetovimutti. Tathā karuṇā. Pubbabhāgoti ubhinnampi upacāro. Dvepi kāyacittavivekā viya pubbabhāgadhammavasena vuttā. Ariyamaggaratheti parisuddhamaggasaṅkhāte rathe. Ariyamaggaratho ca maggaratho cāti ariyamaggaratho, evaṃ ekasesanayena vā attho veditabbo. Tenāha ‘‘imasmiṃ lokiyalokuttaramaggarathe ṭhito’’ti. Sannaddhacammoti yogāvacarassa paṭimukkacammaṃ. Na naṃ te vijjhantīti vacanapathā na naṃ vijjhanti. Dhammabhedanavasena na bhañjati, tassa ariyamaggassa rathassa sammā yojitassa antarā bhaṅgo natthīti attho.

Attano purisakāraṃ nissāya laddhattā attano santāneti adhippāyo. Anuttaranti uttararahitaṃ. Tato eva seṭṭhayānaṃ, nassa kenaci sadisanti asadisaṃ. Dhitisampannatāya dhīrā paṇḍitapurisālokamhā niyyanti gacchanti. ‘‘Jayaṃ jaya’’nti gāthāyaṃ vacanavipallāsena vuttanti āha ‘‘jinantā jinantā’’ti.

Jāṇussoṇibrāhmaṇasuttavaṇṇanā niṭṭhitā.

5-6. Kimatthiyasuttādivaṇṇanā

5-6.Niyamatthoti avadhāraṇattho. Tena niyamena avadhāraṇena – aññaṃ maggaṃ paṭikkhipati ito aññassa niyyānikamaggassa abhāvato. ‘‘Dukkhassa pariññattha’’nti vuttattā vaṭṭadukkhaṃ kathitaṃ. Ariyamagge gahite tassa pubbabhāgamaggo vipassanāya gahito evāti ‘‘missakamaggo kathito’’ti vuttaṃ. Uttānameva apubbassa abhāvā. Ayaṃ pana viseso ‘‘rāgakkhayo’’tiādīhi yadipi nibbānaṃ vuttaṃ. Tathāpi arahattaṃ viya brahmacariyampi. Tena nibbānaṃ eva vuccati ‘‘idaṃ brahmacariyapariyosāna’’nti.

Kimatthiyasuttādivaṇṇanā niṭṭhitā.

7. Dutiyaaññatarabhikkhusuttavaṇṇanā

7.Rāgavinayādipadehi nibbānaṃ vāpi vucceyya arahattaṃ vāpi. Yasmā so bhikkhu ubhayatthapi niviṭṭhabuddhi, tasmā bhagavā tassa ajjhāsayavasena ‘‘nibbānadhātuyā kho eta’’ntiādinā nibbānadhātuṃ vissajjetvā puna ‘‘āsavānaṃ khayo tena vuccatī’’ti āha. Yasmā ariyamaggo rāgādike samucchedavasena vineti, āsavañca sabbaso khepeti, tena ca vuttaṃ nibbānaṃ arahattañca, tasmā tadubhayaṃ ‘‘rāgavinayotiādi nāmamevā’’ti vuttaṃ. Anusandhikusalatāya pucchanto etaṃ avocāti iminā ‘‘pucchānusandhi idha labbhatī’’ti dīpitaṃ, ajjhāsayānusandhipi ettha labbhatevāti daṭṭhabbaṃ.

Dutiyaaññatarabhikkhusuttavaṇṇanā niṭṭhitā.

8. Vibhaṅgasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
如车令圣者对向涅槃成就为车。庄严为装饰为资具,装饰及戒为圣道装饰处。故说"四遍净戒庄严",即戒庄严义。"与观相应"即与世间出世间观相应。以方便发起行为精进,正精进。正平持为定,轭及彼定为轭定,舍轭定为此为舍轭定,圣道为舍名轭定义。但注释中不取文而说轭定二词异处。"于行舍"即精进平等。"无欲"即欲对治。所以说"名无贪"。"围绕"为围,即眷属义。
"慈"即慈心解脱。如是悲。"前分"即二者近行。二如身心远离依前分法说。"于圣道车"即于清净道名车。圣道车及道车为圣道车,如是应知依一余方式义。所以说"住此世间出世间道车"。"被甲"即瑜伽行者披甲。"彼等不伤"即言路不伤彼。不破法,彼圣道车正系无中破义。
"依自精进得故于自相续"为意。"无上"即无胜。即故最上乘,无与等故无等。以具坚定贤智人从世间出去。"胜胜"偈中说语颠倒,故说"胜胜"。
生漏婆罗门经注释终。
5-6. 何义经等注释
5-6. 限定义即决定义。以彼限定决定除其他道因此外无出离道故。因说"为遍知苦"说轮回苦。摄圣道则摄彼前分道观,故说"说杂道"。明了无新义故。此差别虽以"贪尽"等说涅槃。如是阿罗汉如梵行。以彼涅槃说"此梵行终"。
何义经等注释终。
7. 第二某比丘经注释
7. 以贪调伏等句或说涅槃或阿罗汉。因彼比丘于二者皆住智,故世尊依彼意乐以"此于涅槃界"等答涅槃界后又说"以彼说漏尽"。因圣道以断调伏贪等,尽一切漏,以彼说涅槃及阿罗汉,故说彼二"贪调伏等唯名"。以善巧随顺问说此由此"此得问随顺"显示,此亦得意乐随顺应知。
第二某比丘经注释终。
8. 分别经注释

8.Ekena pariyāyena aṭṭhaṅgikamaggaṃ vibhajitvāti ‘‘sammādiṭṭhī’’tiādinā ekena pariyāyena ariyaṃ aṭṭhaṅgikaṃ maggaṃ vibhāgena dassetvā ‘‘katamā ca, bhikkhave, sammādiṭṭhī’’tiādinā puna aparena pariyāyena vibhajitukāmo. Uggahadhāraṇaparicayañāṇānipi savanañāṇe eva avarodhaṃ gacchantīti ‘‘savanasammasanapaṭivedhapaccavekkhaṇavasenā’’ti vuttaṃ.

Kammaṭṭhānābhinivesoti kammaṭṭhānapaṭipatti. Purimāni dve saccāni uggaṇhitvāti sambandho. Iṭṭhaṃ kantaṃ manāpanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvo eva ca tattha kammakaraṇaṃ daṭṭhabbaṃ. Ekenevākārena saccānaṃ paṭivedhanimittatā, so eva abhimukhabhāvo tesaṃ samāgamoti ekābhisamayo.

Assāti ñāṇassa, yogino vā. Ettha ca keci ‘‘lokiyañāṇampi paṭivedho sabbassa yāthāvabodhabhāvato’’ti vadanti. Nanu uggahādipaṭivedho ca paṭivedhova, na ca so lokuttaroti? Taṃ na, kevalena paṭivedha-saddena uggahādipaṭivedhānaṃ avacanīyattā, paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuccati, na paṭivedhattā, paṭivedhabhūtameva pana ñāṇaṃ ujukaṃ paṭivedhoti vattabbataṃ arahati. Kiccatoti pariññādikiccato. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Kiccatoti asammohapaṭivedhaṃ. Uggahādīhi saccassa pariggaṇhanaṃ pariggaho.

Duddasattāti anadhigatañāṇena yāthāvasarasalakkhaṇato daṭṭhuṃ asakkuṇeyyattā uppattito pākaṭānipi. Tenāha ‘‘dukkhasaccaṃ hī’’tiādi. Ubhayanti purimaṃ saccadvayaṃ. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ dukkarataratañca upamāhi dasseti ‘‘bhavaggaggahaṇattha’’ntiādinā. Yathā purimaṃ saccadvayaṃ viya kenaci pariyāyena apākaṭatāya paramagambhīrattā uggahādivasena pubbabhāge pavattibhedaṃ gahetvā ‘‘dukkhe ñāṇa’’ntiādinā catubbidhaṃ katvā vuttaṃ. Ekameva taṃ ñāṇaṃ hoti ekābhisamayavaseneva pavattanato.

Kāmapaccanīkaṭṭhenāti kāmānaṃ ujupaccanīkabhāvena. Kāmato nissaṭabhāvenāti kāmehi visaṃyuttabhāvena. Kāmaṃ sammasantassāti duvidhampi kāmaṃ aniccādito sammasantassa. Pajjati pavattati etenāti padaṃ, kāmassa padanti kāmapadaṃ, kāmassa uppattikāraṇassa ghāto samugghāto, taṃ kāmapadaghātaṃ. Tenāha ‘‘kāmavūpasama’’nti. Kāmehi vivittaṃ kāmavivittaṃ. So eva ca nesaṃ anto samucchedaviveketi katvā tasmiṃ sādhetabbe uppannoti vuttaṃ ‘‘kāmavivittante uppanno’’ti. Kāmato nikkhamatīti nikkhamo, so eva nekkhammasaṅkappo. Imasmiñca nekkhammasaṅkappassa saddatthavibhāvena yathāvutto kāmapaccanīkaṭṭhādiko atthaniddhāraṇaviseso antogadho.


我来将这段巴利文直译成简体中文：
8. "以一方式分别八支道"即以"正见"等一方式显示圣八支道分别后,以"诸比丘,何为正见"等另一方式欲分别。受持忆持熟习智亦摄入闻智故,说"依闻思修证观察"。
"专注业处"即修习业处。"学前二谛"连结。"可意适意悦意"显示于灭道倾向,非喜,应知彼倾向即于彼作业。以一行相为谛证因,彼即是彼等会合之趣向为一现观。
"彼"即智或瑜伽者。此中某说"世间智亦证因如实了知故"。难道受持等证非证,彼非出世耶?彼不然,因仅证语不说受持等证,或因为证因依受持等转前分苦等智说"证",非因证性,唯证性智正可说为证。"作用"即遍知等作用。"所缘证"说作证证。"作用"即无痴证。以受持等摄取谛为摄取。
"难见"即未得智不能如实见相,虽生显现。所以说"苦谛"等。"二"即前二谛。"加行"即作或勤。以喻显彼更大所望更难作"为取有顶"等。如前二谛非某方便不显故极深,取受持等前分转异说"苦智"等为四。彼智以一现观转故唯一。
"欲对治义"即与欲正相对性。"从欲出性"即与欲不相应性。"思惟欲"即无常等思惟二种欲。"由此行"为道,欲道即欲道,欲生因断为欲道断。所以说"欲寂"。离欲为欲离。彼即彼等断离边,故说"生于欲离边"。从欲出为出,彼即出离思惟。此中以出离思惟语义显如说欲对治义等义别摄。


Eseva nayoti iminā byāpādapaccanīkaṭṭhena vihiṃsāya paccanīkaṭṭhenātiādikaṃ abyāpādāvihiṃsāsaṅkappānaṃ atthuddhāraṇavidhiṃ atidisati. Nekkhammasaṅkappādayoti ādi-saddena abyāpādaavihiṃsāsaṅkappe eva saṅgaṇhāti. Kāma…pe… saññānanti kāmavitakkādiviratisampayuttānaṃ nekkhammādisaññānaṃ. Nānattāti nānākhaṇikattā. Tīsu ṭhānesūti tippakāresu kāraṇesu. Uppannassāti uppajjanārahassa. Bhūmiladdhauppannaṃ idhādhippetaṃ. Esa nayo ito paresupi. Padacchedatoti kāraṇupacchedato. Padanti hi uppattikāraṇanti vuttovāyamattho. Anuppattisādhanavasenāti yathā saṅkappo āyatiṃ nuppajjati, evaṃ anuppattisādhanavasena. Sammādiṭṭhi viya ekova kusalasaṅkappo uppajjati.

Catūsu ṭhānesūti visaṃvādanādīsu catūsu vītikkamaṭṭhānesu. Pabbajitānaṃ micchājīvo nāma āhāranimittakoti āha ‘‘khādanīyabhojanīyādīnaṃ atthāyā’’ti. Sabbaso anesanāya pahānaṃ sammāājīvoti āha ‘‘buddhappasatthena ājīvenā’’ti. Kammapathapattānaṃ vasena ‘‘sattasu ṭhānesū’’ti vuttaṃ. Akammapathapattāya hi anesanāya so padaghātaṃ karotiyeva.

Tathārūpe vā ārammaṇeti yasmiṃ ārammaṇe imassa pubbe kilesā na uppannā, tasmiṃ eva. Anuppannānanti anuppādassapi patthanāvasena anuppannānaṃ. Vīriyacchandanti vīriyassa nibbattetukāmatāchandaṃ. ‘‘Chandasampayuttavīriyañcā’’ti vadanti. Vīriyameva pana anuppannākusalānuppādane labbhamānachandatāya dhurasampaggahatāya chandapariyāyena vuttaṃ. Tathā hi vīriyaṃ – ‘‘anikkhittachandatā anikkhittadhuratā’’ti (dha. sa. 26) niddiṭṭhaṃ. Kosajjapakkhe patituṃ adatvā cittaṃ paggahitaṃ karoti. Padhānanti padhānabhūtavīriyaṃ.

Uppattipabandhavasenāti nirantaruppādanavasena. Catūsu ṭhānesu kiccasādhanavasenāti yathāvuttesu catūsu ṭhānesu padhānakiccassa nipphādanavasena anuppādanādivasena. Kiccasādhanavasenāti kāyavedanācittadhammesu subhasukhaniccaattagāhavidhamanavasena asubhadukkhāniccānattasādhanavasena.


我来将这段巴利文直译成简体中文：
"此即方法"以此示比照瞋对治义、害对治义等无瞋无害思惟义释方式。"出离思惟等"以等字唯摄无瞋无害思惟。"欲等想"即与出离等离欲寻等相应想。"异"即异刹那。"于三处"即三种因。"已生"即应生。此意指得地已生。此后亦如是方法。"断缘"即因断。因缘说为生因即此义。"以令不生成就"即令思惟未来不生如是以不生成就。如正见唯一善思惟生。
"于四处"即妄语等四违越处。"出家者邪命名依食"故说"为嚼食噉食等"。"完全断邪求为正命"故说"以佛赞命"。依得业道说"于七处"。因未得业道邪求彼即作断缘。
"如是所缘"即此前烦恼未生彼所缘。"未生"即依希求未生亦未生。"精进欲"即精进欲生欲。说"与欲相应精进"。但精进于未生不善不生得欲性负担执持性以欲异名说。如是精进 - "不舍欲性不舍担"如是说。不令落懈怠分令心提举。"勤"即勤性精进。
"以相续生"即以无间生。"于四处以作用成就"即于如说四处以勤作用成就依不生等。"以作用成就"即于身受心法以破除净乐常我执以成就不净苦无常无我。


Ayanti yathāvutto sadisāsadisatāviseso. Assāti maggassa. Ettha kathanti yadi rūpāvacaracatutthajjhānato paṭṭhāya yāva sabbabhavaggā jhānaṅgamaggaṅgabojjhaṅgānaṃ sadisatā, evaṃ sante ‘‘āruppe catukkapañcakajjhānaṃ uppajjati, tañca lokuttara’’nti ettha kathaṃ attho gahetabboti āha ‘‘etthāpī’’tiādi. Taṃjhānikāvāti paṭhamajjhānādīsu yaṃ jhānaṃ maggapaṭilābhassa pādakabhūtaṃ, taṃjhānikāva assa ariyassa uparipi tayo maggā. Evanti vuttākārena. Pādakajjhānameva niyameti āruppe catukkapañcakajjhānuppattiyaṃ. Vipassanāya ārammaṇabhūtā khandhāti sammasitakhandhe vadanti. Puggalajjhāsayo niyameti pādakasammasitajjhānānaṃ bhede. Yasmā saṅkhārupekkhāñāṇameva ariyamaggassa bojjhaṅgādivisesaṃ niyameti, tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvato itarassa ca atabbhāvato tīsupi vādesu vipassanāva niyametīti veditabbo, tasmā vipassanāniyameneva hi paṭhamavādepi apādakajjhānādipādakāpi maggā paṭhamajjhānikā honti. Itarehi ca pādakajjhānehi vipassanāniyamehi taṃtaṃjhānikāva. Evaṃ sesavādesu vipassanāniyamo yathāsambhavaṃ yojetabbo. Dutiyavāde taṃtaṃjhānikatā sammasitasaṅkhāravipassanāniyamehi hoti. Tatra hi vipassanā taṃtaṃvirāgabhāvanā bhāvetabbā, na somanassasahagatā upekkhāsahagatā hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo. Imasmiñca vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hotīti ‘‘puggalajjhāsayo niyametīti vadantī’’ti vuttaṃ, aṭṭhakathāyaṃ pana visuddhimaggassa etissā aṭṭhakathāya ekasaṅgahitattā ‘‘tesaṃ vādavinicchayo…pe… veditabbo’’ti vuttaṃ. Pubbabhāgeti vipassanākkhaṇe.

Vibhaṅgasuttavaṇṇanā niṭṭhitā.

9. Sūkasuttavaṇṇanā

9.Sūkanti sāliyavādīnaṃ vālamāha. So hi nikantakasadiso paṭimukhagataṃ hatthaṃ vā pādaṃ vā bhindati, tasmā bhedaṃ icchantena uddhaggaṃ katvā ṭhapitaṃ sammāpaṇihitaṃ nāma, tathā aṭṭhapitaṃ micchāpaṇihitaṃ nāmāti vuttaṃ. Micchāpaṇihitāyāti kammassakatapaññāya micchāṭhapanaṃ nāma – ‘‘ime sattā kammavasena sukhadukkhaṃ paccanubhavanti, taṃ pana kammaṃ issarassa icchāvasena brahmā nimminātī’’tiādinā micchāpakappanaṃ. Keci pana ‘‘natthi dinnantiādinā nayena pavatti, tassa vā ñāṇassa appavattī’’ti vadanti. Maggabhāvanāyāti etthāpi micchāmaggassa pavattanaṃ, ariyamaggassa vā appavattanaṃ micchāṭhapanaṃ. Tenāha ‘‘appavattitattā’’ti. Avijjaṃ bhindissatīti avijjaṃ samucchindissati. Magganissitaṃ katvā magge eva pakkhipitvā. Tañhi ñāṇaṃ maggassa mūlakāraṇaṃ magge siddhe tassa kiccassa matthakappattito. ‘‘Sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāyā’’ti vuttattā missakamaggo kathito. Chavibhedasadiso cettha avijjābhedo, lohituppādasadiso lokuttaramaggabhāvo daṭṭhabbo.

Sūkasuttavaṇṇanā niṭṭhitā.

10. Nandiyasuttavaṇṇanā

10.Channaparibbājako vatthacchādiyā channaṅgaparibbājako, na naggaparibbājako.

Avijjāvaggavaṇṇanā niṭṭhitā.

2. Vihāravaggo

1. Paṭhamavihārasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"此"即如说类似不类似差别。"彼"即道。"此中如何"即如果从色界第四禅乃至一切有顶禅支道支觉支相似,如是"无色生四禅五禅,彼为出世",此中如何取义?故说"于此"等。"彼禅者"即于初禅等中作为得道基础之禅,彼禅者为彼圣者上三道。"如是"即如说方式。基础禅即决定于无色四禅五禅生。"为观所缘蕴"说观察蕴。人意乐决定基础观察禅差别。因行舍智即决定圣道觉支等差别,故从第二等基础禅生行舍智不欲入超基础禅支离欲性及无彼故,于三说中应知唯观决定,故由观决定于初说中非基础禅等基础道亦为初禅,以余基础禅观决定为彼彼禅。如是余说中观决定应随适合配合。第二说中彼彼禅性以观察行观决定。彼中观为彼彼离欲修应修,非与喜俱舍俱作禅支等决定于道,如是应知如说方式观决定。此说中基础观察禅近依有时意乐必定故说"人意乐决定"。注释中因摄于清净道此注释为一故说"彼等说决定应知"。"前分"即观刹那。
分别经注释终。
9. 刺经注释
9. "刺"说稻等茎。彼如刺针向面伤手足,故欲破当立向上名正置,不如是立名邪置故说。"邪置"即业自性慧邪立名 - "此等有情依业受苦乐,但彼业依自在欲梵天化作"等邪计。某说"无布施等方式转,或彼智不转"。"道修"于此中亦邪道转,或圣道不转为邪置。所以说"因不转"。"当破无明"即当断无明。依道作于道中置。彼智为道根本因,道成就彼作用达顶故。因说"依正置见依正置道修"说杂道。此中应见破无明如破皮,出世道如出血。
刺经注释终。
10. 难提经注释
10. 遮覆游行者为着衣遮六支游行者,非裸行游行者。
无明品注释终。
2. 住品
1. 第一住经注释

11.Aḍḍhamāsanti accantasaṃyoge upayogavacanaṃ. Paṭisallīyitunti yathāvuttaṃ kālaṃ paṭi divase divase samāpattiyaṃ dhammacintāyaṃ cittaṃ nilīyituṃ. Vinetabboti samucchedavinayena vinetabbo ariyamaggādhigantabbo. Tanti diṭṭhānugatiāpajjanaṃ. Assāti janatāya. Apagacchatīti satthu santikato apeti. Sūti nipātamattaṃ.

Padesenāti ekadesena. Saha padesenāti sapadeso. Svāyaṃ sapadeso yasmā vedanāvaseneva pāḷiyaṃ āgato, tasmā paramatthadhammakoṭṭhāse vedanā anavasesato labbhati, te gaṇhanto ‘‘khandhapadeso’’tiādimāha. Taṃ sabbanti khandhapadesādikaṃ sabbampi. ‘‘Sammasanto’’ti padassa atthadassanavasena ‘‘paccavekkhanto’’ti āha. Paccavekkhaṇā idha sammasanaṃ nāma, na vipassanā. Vipassanāsammasanaṃ pana bhagavato visākhapuṇṇamāyaṃ eva nipphannaṃ, tasmā bhagavato aññabhūmikāpi vedanā aññabhūmikānaṃ sattānaṃ viruddhā uppajjatevāti vuttaṃ ‘‘yāva bhavaggā pavattā sukhā vedanā’’ti. Sabbākārenāti sarūpato samudayato atthaṅgamato assādāditoti sabbākārena. Pariggaṇhanto upaparikkhanto.

Nippadesāneva anavasesāneva. Indriyasatipaṭṭhānapadeso suviññeyyoti anuddhato. Assāti bhagavato. Ṭhāneti tasmiṃ tasmiṃ paccavekkhitabbasaṅkhāte okāse. Sā sā ca vihārasamāpattīti khandhavasena āyatanādivasena ca pavattitvā tesaṃ ekadesabhūtaṃ vedanaṃyeva pariggahetvā taṃ sammasitvā anukkamena samāpannā jhānasamāpatti phalasamāpatti ca. Phalasamāpatti hi tathā sammasitvā punappunaṃ samāpajjanavasena atthato abhinnāpi adhiṭṭhānabhūtadhammabhedena bhinnā viya vuccati, yato catuvīsatikoṭisatasahassabhedā devasikaṃ vaḷañjanasamāpattiyo aṭṭhakathāyaṃ vuttā. Kāmaṃ aññadhammavasenapi jātā eva, vedanāvasena panettha abhiniveso kato vedanānubhāvena jātā. Kasmā evaṃ jātāti? Buddhānaṃ ñāṇapadassa antaravibhāgattā. Tathā hi bhagavā sakalampi aḍḍhamāsaṃ vedanāvaseneva sammasanaṃ pavatteti, tadanusārena ca tā vihārasamāpattiyo samāpajji. Tayidaṃ acchariyaṃ anaññasādhāraṇaṃ bhikkhū pavedento satthā – ‘‘yena svāha’’ntiādimavoca.

Akusalāvāti pāṇātipāta-adinnādāna-kāmesumicchācāra-musāvāda-pisuṇavācāsamphappalāpa-abhijjhā-byāpādavasena taṃtaṃmicchādassanavasena ca akusalā vedanā eva hoti. Brahmalokādīsu uppajjitvā tattha niccā dhuvā bhavissāmāti evaṃ diṭṭhiṃ upanissāyāti yojetabbaṃ. Devakulādīsu devapūjatthaṃ, sabbajanaparibhogatthaṃ vā mālāvacchaṃ ropenti. Vadhabandhanādīnīti ādi-saddena adinnādāna-micchācāra-musāvāda-pisuṇavācā-samphappalāpādīnaṃ saṅgaho daṭṭhabbo. Diṭṭhadhammavipākassa apacurattā apākaṭattā ca ‘‘bhavantaragatāna’’nti vuttaṃ.


我来将这段巴利文直译成简体中文：
"半月"为完全结合对格。"独坐"即于如说时每日于定于法思惟心寂止。"应调伏"即以断调伏应得圣道。"彼"即随入见。"彼"即人们。"离去"即从师处离。"苏"为语助。
"一分"即部分。"与一分"即有分。此有分因唯依受于圣典来,故于胜义法类受无余得,取彼说"蕴分"等。"彼一切"即蕴分等一切。依示"观察"义说"省察"。此中省察名观察,非观。但世尊观察观于毗舍佉月圆日成就,故说"乃至有顶转乐受"因世尊余地受于余地有情相违生。"一切行相"即由自性集灭味等一切行相。观察审察。
"无分"即无余。不说根念处分易了知。"彼"即世尊。"处"即于彼彼应省察所说处。"彼彼住定"即依蕴依处等转后取彼等一分受已观察彼次第所入禅定果定。因如是观察以再再入故果定虽实无别依所依法差别说如别,故注释说日享用定二十四亿十万差别。虽依余法亦已生,此中但依受起观依受威力生。何故如是生?因诸佛智分别内。如是世尊于整半月唯依受转观察,随顺彼入彼等住定。开示此未共希有于诸比丘师说"以此我"等。
"不善"即依杀生不与取邪淫妄语离间语杂秽语贪害以彼彼邪见唯为不善受。应配"依见生于梵世等彼处当常恒"如是。于天庙等种花树为供养天,或为一切人受用。"杀缚等"以等字应见摄不与取邪淫妄语离间语杂秽语等。因现法报少非显著故说"至后有"。


Iti nesanti ettha iti-saddo ādiattho, pakārattho vā. Tena yathā pharusavācāvasena, evaṃ tadaññesampi akusalakammānaṃ vasena sammādiṭṭhipaccayā akusalavedanāppavatti yathārahaṃ nīharitvā vattabbā. Eseva nayoti iminā yathā micchādiṭṭhipaccayā sammādiṭṭhipaccayā ca kusalākusalavipākavedanā sahajātakoṭiyā upanissayakoṭiyā ca vasena yathārahaṃ yojetvā dassitā, evaṃ micchāsaṅkappapaccayādīsupi yathārahaṃ yojetvā dassetabbāti imamatthaṃ atidisati. Chandapaccayāti ettha taṇhāchandasahito kattukāmatāchando adhippetoti āha ‘‘chandapaccayātiādīsu pana chandapaccayā aṭṭhalobhasahagatacittasampayuttā vedanā veditabbā’’ti. Vitakkapaccayāti ettha appanāppattova vitakko adhippetoti vuttaṃ ‘‘vitakkapaccayā paṭhamajjhānavedanāvā’’ti. Vitakkapaccayā paṭhamajjhānavedanāya gahitattā ‘‘ṭhapetvā paṭhamajjhāna’’nti. Upari tisso rūpāvacarā, heṭṭhā tisso arūpāvacarā evaṃ sesā cha saññāsamāpattivedanā.

Tiṇṇanti chandavitakkasaññānaṃ. Avūpasameti paṭipakkhena avūpasamite. Tiṇṇañhi tesaṃ sahabhāvena paccayatā aṭṭhalobhasahagatacittesu eva. Tattha yaṃ vattabbaṃ taṃ vuttameva. Chandamattassāti tesu tīsu chandamattassa. Vūpasame paṭhamajjhānavedanāva appanāppattassa adhippetattā. Chandavitakkānaṃ vūpasame dutiyajjhānādivedanā adhippetā saññāya avūpasantattā. Dutiyajjhānādivedanāgahaṇena hi sabbā saññāsamāpattiyo ca gahitāva honti. Tiṇṇampi vūpasameti chandavitakkasaññānaṃ vūpasame nevasaññānāsaññāyatanavedanā adhippetā. Bhavaggappattasaññā hi vūpasamanti chandasaṅkappānaṃ accantasukhumabhāvappattiyā. Heṭṭhā ‘‘sammādiṭṭhipaccayā’’ti ettha sammādiṭṭhiggahaṇena heṭṭhimamaggasammādiṭṭhipi gahitāva hotīti āha – ‘‘appattassa pattiyāti arahattaphalassa pattatthāyā’’ti. Atha vā heṭṭhimamaggādhigamena vinā aggamaggo natthīti heṭṭhimamaggādhigamaṃ atthāpannaṃ katvā ‘‘arahattaphalassa pattatthāyā’’ti vuttaṃ. Āyameti phalena missito hoti etenāti āyāmo, sammāvāyāmoti āha ‘‘atthi āyāmanti atthi vīriya’’nti. Tassa vīriyārambhassāti aññādhigamakāraṇassa sammāvāyāmassa vasena. Pāḷiyaṃ ṭhāna-saddo kāraṇapariyāyoti āha – ‘‘arahattaphalassa kāraṇe’’ti. Tappaccayāti ettha taṃ-saddena ‘‘ṭhāne’’ti vuttakāraṇameva paccāmaṭṭhanti āha – ‘‘arahattassa ṭhānapaccayā’’ti. Catumaggasahajātāti etena ‘‘arahattaphalassa pattatthāyā’’ti ettha heṭṭhimamaggānaṃ atthāpattivasena gahitabhāvameva joteti. Keci pana ‘‘catumaggasahajātāti vatvā nibbattitalokuttaravedanāti bhūtakathanaṃ visesanaṃ. Nibbattitalokuttaravedanāti paṭhamaṃ apekkhitabbaṃ, pacchā catumaggasahajātā’’ti vadanti.

Paṭhamavihārasuttavaṇṇanā niṭṭhitā.

2. Dutiyavihārasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"如是彼等"此中"如是"字为初义或种类义。以此如依恶口,如是依其他不善业随适合应说依正见不善受转。"此即方法"以此示如依邪见依正见善不善异熟受依俱生边缘近依边如适合配合,如是于邪思惟缘等亦应随适合配合示。"欲缘"此中说合爱欲作欲故说"于欲缘等中依欲缘应知八贪俱心相应受"。"寻缘"此中意指得安止寻故说"依寻缘初禅受"。因取依寻缘初禅受故"除初禅"。上三色界,下三无色界,如是余六想定受。
"三"即欲寻想。"不寂"即未以对治寂。因三彼同有为缘唯于八贪俱心。彼中应说者已说。"唯欲"即于彼三中唯欲。"寂"即初禅受因意指得安止。欲寻寂即意指第二禅等受因想未寂。因取第二禅等受即摄一切想定。"三寂"即欲寻想寂意指非想非非想处受。因至有顶想寂欲思惟达极微细性。下"依正见"此中以取正见亦摄下道正见故说"为未得得即为得阿罗汉果"。或因无上道不依得下道,依摄下道得故说"为得阿罗汉果"。"有勤"即与果和合故为勤,正勤故说"有勤即有精进"。"彼精进发"即依得智因正勤。圣典中处字为因异名故说"于阿罗汉果因"。"彼缘"此中以彼字摄说"处"所说因故说"依阿罗汉处缘"。"四道俱生"以此即明"为得阿罗汉果"此中依摄义摄下道。某说"说四道俱生后说生出世受为真实说别法。生出世受为先当观,后四道俱生"。
第一住经注释终。
2. 第二住经注释

12. Micchādiṭṭhi vūpasamati sabbaso pahīyati etenāti micchādiṭṭhivūpasamo. ‘‘Micchādiṭṭhivūpasamo nāma sammādiṭṭhi. Bhavantare uppajjanto atidūreti maññamāno vipākavedanaṃ na gaṇhātī’’ti aṭṭhakathāyaṃ vuttaṃ. ‘‘Iminā nayenā’’ti atidisitvāpi tamatthaṃ pākaṭataraṃ kātuṃ ‘‘yassa yassā’’tiādiṃ vatvā eva sāmaññavasena vuttamatthaṃ pacchimesu tīsu padesu sarūpatova dassetuṃ ‘‘chandavūpasamapaccayā’’tiādimāha, taṃ suviññeyyameva. Vuttatthāneva anantarasutte.

Dutiyavihārasuttavaṇṇanā niṭṭhitā.

3-7. Sekkhasuttādivaṇṇanā

13-17. Tissannampi sikkhānaṃ sikkhanaṃ sīlaṃ etassāti sikkhanasīlo. Sikkhatītipi vā sekkho. Vuttañhetaṃ ‘‘sikkhatīti kho, bhikkhave, tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhatī’’tiādi (a. ni. 3.86). Tīhi phalehi heṭṭhā. Sāpi catutthamaggena saddhiṃ uppannasikkhāpi. Maggakkhaṇe hi sikkhākiccaṃ na niṭṭhitaṃ vippakatabhāvato, phalakkhaṇe pana niṭṭhitaṃ nāma. Uttānatthāneva heṭṭhā vuttanayattā.

Sekkhasuttādivaṇṇanā niṭṭhitā.

Vihāravaggavaṇṇanā niṭṭhitā.

3. Micchattavaggavaṇṇanā

21-30.Micchāsabhāvanti ayāthāvasabhāvaṃ aniyyānikasabhāvaṃ. Sammāsabhāvanti yāthāvasabhāvaṃ niyyānikasabhāvaṃ. Micchāpaṭipattādhikaraṇahetūti ettha adhi-saddo anatthakoti āha – ‘‘micchāpaṭipattikaraṇahetū’’ti. Ñāyati paṭividdhavasena nibbānaṃ gacchatīti ñāyo. So eva taṃsamaṅgīnaṃ vaṭṭadukkhapātato dhāraṇaṭṭhena dhammoti āha – ‘‘ñāyaṃ dhammanti ariyamaggadhamma’’nti. Ñāṇassa micchāsabhāvo nāma natthīti viññāṇamevettha paccavekkhaṇavasena pavattaṃ ñāṇa-saddena vuccatīti āha ‘‘micchāviññāṇo’’ti. Micchāpaccavekkhaṇoti kiñci pāpaṃ katvā ‘‘aho mayā kataṃ sukata’’nti evaṃ pavatto micchāpaccavekkhaṇo. Gosīlagovatādipūraṇaṃ muttīti evaṃ gaṇhato micchāvimutti nāma. Micchāpaṭipadādīhi vivaṭṭanti evaṃ vaṭṭavivaṭṭaṃ kathitaṃ. Puggalo pucchitoti nigamito ca ‘‘ayaṃ vuccati, bhikkhave, asappuriso’’tiādinā. Kiñcāpi ‘‘micchādiṭṭhiko hotī’’tiādinā puggalova niddiṭṭho, tathāpi puggalasīsenāyaṃ dhammadesanāti āha ‘‘dhammo vibhatto’’ti. Tenevāha ‘‘dhammena puggalo dassito’’ti. Dhammenāti micchādiṭṭhiādikena dhammena. Kalyāṇaputhujjanato paṭṭhāya sabbaso sappurisā nāma, khīṇāsavo sappurisataro. Suppavattaniyoti sukhena pavattetuṃ sakkuṇeyyo. Dhāvatīti gacchati. Paccayuppannena upecca nissitabbato upanisā, paccayo, ekassa sa-kārassa lopaṃ katvā vāti āha – ‘‘saupanisaṃ sapaccaya’’nti. Parikaraṇato parikkhāro, parivāroti āha – ‘‘saparikkhāraṃ saparivāra’’nti. Sahajātavasena upanissayavasena ca sapaccayatā kiccasādhane nipphādane sahāyabhāvūpagamane ca saparivāratā daṭṭhabbā.

Micchattavaggavaṇṇanā niṭṭhitā.

4. Paṭipattivaggavaṇṇanā

31-

我来将这段巴利文直译成简体中文：
因此而邪见寂灭即一切断故为邪见寂。注释说:"邪见寂名正见。生于后有以为太远故不取异熟受"。"以此方法"示已为更明此义说"依彼彼"等后依通性说义,为于后三句自性示说"依欲寂缘"等,彼易了知。义已说于前经。
第二住经注释终。
3-7. 有学经等注释
13-17. 三学学习为戒彼故为学习戒。或学故为有学。如说"诸比丘,因学故说为有学。学何?学增上戒"等。以三果下。彼与第四道俱生学亦。因道刹那学事未竟因未成,但果刹那名为竟。浅义已依前说方法。
有学经等注释终。
住品注释终。
3. 邪品注释
21-30. "邪性"即非如实性非出离性。"正性"即如实性出离性。"邪行作因"此中增语词无义故说"邪行作因"。知即依通达涅槃去故为道。彼即对具彼者依持离轮回苦义故为法故说"道法即圣道法"。无名为智邪性,此中唯说依省察转识为智故说"邪识"。邪省察即作某恶"啊我作善"如是转为邪省察。充牛戒牛行等为解脱如是取为邪解脱。依邪行等轮离轮如是说轮离轮。问人即结"诸比丘,此说为非善士"等。虽依"为邪见"等唯说人,但此以人为首法说故说"法分别"。故说"以法示人"。"以法"即以邪见等法。从善凡夫始一切名善士,漏尽者为善士胜。"易转"即能易转。"驰"即去。依缘生应近依故为近依,缘,一沙字省略故说"有近依有缘"。遍作故为资具,眷属故说"有资具有眷属"。应见依俱生依近依有缘,于事成作成为助伴义近有眷属。
邪品注释终。
4. 行品注释
31.

40.Ayāthāvapaṭipatti, na yathāpaṭipatti, hetumhipi phalepi ayāthāvavatthusādhanato. Ekaṃ suttaṃ dhammavasena kathitaṃ paṭipattivasena. Ekaṃ suttaṃ puggalavasena kathitaṃ paṭipannakavasena. Saṃsāramahoghassa paratīrabhāvato yo naṃ adhigacchati, taṃ pāreti gametīti pāraṃ, nibbānaṃ, tabbidhuratāya natthi ettha pāranti apāraṃ, saṃsāroti vuttaṃ – ‘‘apārāpāranti vaṭṭato nibbāna’’nti. Pāraṅgatāti asekkhe sandhāya. Yepi gacchantīti sekkhe. Yepi gamissantīti kalyāṇaputhujjane. Pāragāminoti ettha kita-saddo tikālavācīti evaṃ vuttaṃ.

Tīranti orimatīramāha. Tena vuttaṃ ‘‘vaṭṭameva anudhāvatī’’ti. Ekantakāḷakattā cittassa apabhassarabhāvakaraṇato kaṇhābhijātihetuto ca vuttaṃ ‘‘kaṇhanti akusaladhamma’’nti. Vodānabhāvato cittassa pabhassarabhāvakaraṇato sukkābhijātihetuto ca vuttaṃ – ‘‘sukkanti kusaladhamma’’nti. Kilesamāra-abhisaṅkhāramāra-maccumārānaṃ pavattiṭṭhānatāya okaṃ vuccati vaṭṭaṃ, tabbidhuratāya anokanti nibbānanti āha – ‘‘okā anokanti vaṭṭato nibbāna’’nti.

Paramatthato samaṇā vuccanti ariyā, samaṇānaṃ bhāvo sāmaññaṃ, ariyamaggo, tena araṇīyato upagantabbato sāmaññattho nibbānanti āha – ‘‘sāmaññatthanti nibbānaṃ, taṃ hī’’tiādi. Brahmaññatthanti etthāpi iminā nayena attho veditabbo. Brahmaññena ariyamaggena. Rāgakkhayoti ettha iti-saddo ādisaddattho. Tena ‘‘dosakkhayo mohakkhayo’’ti padadvayaṃ saṅgaṇhāti. Vaṭṭatiyevāti vadanti ‘‘rāgakkhayo’’ti. Pariyāyena hi arahattassa vattabbattāti.

Paṭipattivaggavaṇṇanā niṭṭhitā.

5. Aññatitthiyapeyyālavaggavaṇṇanā

41-48. Aparāparaṃ parivattamānena vattasampannena saṃsāraddhānapariññāvaseneva nibbānassa pattabbattā vuttaṃ – ‘‘nibbānaṃ patvā pariññātaṃ nāma hotī’’ti. Nibbānaṃ patvāti nibbānappattihetu. Hetuattho hi ayaṃ tvā-saddo yathā – ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti. Tasmāti yasmā apariññeyyaparijānanakiccena nibbānassa pattiyā addhānapariññāsiddhi ñāyati, tasmā upacāravasena nibbānaṃ ‘‘addhānapariññā’’ti vuccati yathā ‘‘himasanti sūriyaṃ uggametī’’ti. Vijjāvimuttiphalasacchikiriyatthanti ettha vijjāti aggamaggavijjā. Vimuttīti aggamaggasamādhi adhippeto . Tesaṃ phalaṃ aññāti āha – ‘‘vijjāvimuttiphalena arahattaṃ kathita’’nti. Yāthāvato jānanato paccakkhato dassanato ca ñāṇadassananti idha phalanibbānapaccavekkhaṇā adhippetāti āha – ‘‘ñāṇadassanena paccavekkhaṇā kathitā’’ti. Sesehīti rāga-virāga-saṃyojanappahāna-anusayasamugghāta-addhānapariññā- āsavakkhaya-vijjā-vimutti-phalasacchikiriyā-ñāṇadassana-anupādāparinibbānapadehi.

Aññatitthiyapeyyālavaggavaṇṇanā niṭṭhitā.

6. Sūriyapeyyālavaggavaṇṇanā

49-

我来将这段巴利文直译成简体中文：
40. 非如实行,非如法行,因于因果非如实成事故。一经依法说依行。一经依人说依行者。因轮回大暴流为彼岸性,谁证得彼,令彼到故为彼岸,涅槃,因与彼相违故此无彼岸为非彼岸,轮回故说"非彼岸彼岸即从轮回至涅槃"。"到彼岸"即就无学。"谁去"即有学。"谁将去"即善凡夫。"到彼岸"此中作词为三时言故如是说。
"岸"说此岸。因此说"唯随轮回"。因心一向黑暗性作非明净性,因黑生因故说"黑即不善法"。因净性,因心作明净性,因白生因故说"白即善法"。因烦恼魔行魔死魔转处性说轮回为居,因与彼相违故无居为涅槃故说"居无居即从轮回至涅槃"。
胜义说圣为沙门,沙门性为沙门性,圣道,因彼应行应趣故说"沙门义即涅槃,因彼"等。"梵义"此中亦应知依此方法。以梵性即圣道。"贪尽"此中如是字为等字义。以此摄"嗔尽痴尽"二句。说唯转"贪尽"。因应依种类说阿罗汉果故。
行品注释终。
5. 异学广说品注释
41-48. 因轮转上下以具轮转依轮回路遍知力唯应得涅槃故说"得涅槃即名遍知"。"得涅槃"即涅槃得因。因此为因义如是字,如"饮酥得力,见狮生怖"。"故"即因以未遍知遍知事依得涅槃成就路遍知知,故依近行涅槃说"路遍知",如"因太阳升雪消"。"为明解脱果证目的"此中"明"为上道明。"解脱"意指上道定。彼等果为智故说"以明解脱果说阿罗汉"。依如实知现见为智见,此中意指果涅槃省察故说"以智见说省察"。"余"即以贪离贪结断随眠除路遍知漏尽明解脱果证智见无依般涅槃句。
异学广说品注释终。
6. 日广说品注释
49.

62. Yathā aruṇuggaṃ sūriyuggamanassa ekantikaṃ pubbanimittaṃ, evaṃ kalyāṇamittatā ariyamaggapātubhāvassāti sadisūpamā aruṇuggaṃ kalyāṇamittatāya. Kalyāṇamittoti cettha ariyo, ariyamaggo vā daṭṭhabbo sūriyapātubhāvo viya tena vidhūpanīyandhakāravidhamanato. Kusalakattukamyatāchando chandasampadā itarachandato sampannattā. Kārāpakaappamādassāti saccapaṭivedhassa kārāpakassa. Evaṃ sabbattheva sampadāsaddā visesādhigamahetutāya veditabbā. Aññenapi ākārenāti ‘‘vivekanissita’’ntiādiākārato aññena ‘‘rāgavinayapariyosāna’’ntiādinā ākārena.

Sūriyapeyyālavaggavaṇṇanā niṭṭhitā.

7. Ekadhammapeyyālavaggādivaṇṇanā

63-138.Tathātathā vutte bujjhanakānaṃ ajjhāsayavasena kathito, tasmā ‘‘vutto eva attho, kasmā puna vutto’’ti na codetabbaṃ.

Ekadhammapeyyālavaggādivaṇṇanā niṭṭhitā.

8. Appamādapeyyālavaggo

1. Tathāgatasuttavaṇṇanā

139.Kārāpakaappamādo nāma ‘‘ime akusalā dhammā pahātabbā, ime kusalā dhammā uppādetabbā’’ti vuttavajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova. Na lokuttaro. Ayanti esāti ca appamādameva vadati. Tesanti catubhūmakadhammānaṃ. Paṭilābhakaṭṭhenāti paṭilābhāpanaṭṭhena.

Tathāgatasuttavaṇṇanā niṭṭhitā.

2. Padasuttavaṇṇanā

140.Jaṅgalānanti jaṅgalavāsīnaṃ. Jaṅgala-saddo cettha thaddhabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha – ‘‘pathavītalavāsīna’’nti. Padānaṃ vuccamānattā ‘‘sapādakapāṇāna’’nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha – ‘‘odhānaṃ upakkhepa’’nti, upanetvā pakkhipitabbanti attho.

Padasuttavaṇṇanā niṭṭhitā.

3-10. Kūṭasuttādivaṇṇanā

141-148. Vassikāya pupphaṃ vassikaṃ yathā ‘‘āmalakiyā phalaṃ āmalaka’’nti. Mahātalasminti uparipāsāde. ‘‘Yāni kānicī’’ti padehi itarāni samānādhikaraṇāni bhavituṃ yuttānīti ‘‘paccatte sāmivacana’’nti vatvā tathā vibhattivipariṇāmo kato. ‘‘Tantāvutāna’’nti padaṃ niddhāraṇe sāmivacananti tattha ‘‘vatthānī’’ti vacanasesena atthaṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ.

Kūṭasuttādivaṇṇanā niṭṭhitā.

Appamādavaggavaṇṇanā niṭṭhitā.

9. Balakaraṇīyavaggo

1. Balasuttavaṇṇanā

149. Kammāniyeva kammantā yathā suttantā. Ariyaṃ aṭṭhaṅgikaṃ magganti ettha nānantariyakatāya vipassanāpi gahitā eva hotīti vuttaṃ ‘‘sahavipassana’’nti.

2. Bījasuttavaṇṇanā

150. Pañcavidhampi samūhaṭṭhena bījagāmo nāma. Tadevāti mūlabījādi eva. Sampannanti sahajātamūlavantaṃ. Nīlabhāvato paṭṭhāyāti nīlabhāvāpattito paṭṭhāya.

3. Nāgasuttavaṇṇanā

151.Balaṃ gāhentīti attano sarīrabalaṃ gāhenti. Taṃ pana nāgānaṃ balappatti evāti āha – ‘‘balaṃ gaṇhantī’’ti. Sambhejjamukhadvāranti mahāsamuddena sambhedagatamahānadīnaṃ mukhadvāraṃ. Nāgā kāyaṃ vaḍḍhentītiādi yasmā ca bhagavatā upamāvasena ābhataṃ, tasmā evameva khoti etthātiādinā upamaṃ saṃsandati. Āgatesūtiādīsu tīsu padesu bhāvenabhāvalakkhaṇe.

5. Kumbhasuttavaṇṇanā

153.Napatiāvamatīti ca nikujjitabhāvena udakavamano ghaṭo, na taṃ puna mukhena gaṇhāti. Tenāha ‘‘na anto pavesetī’’ti.

7. Ākāsasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
62. 如明相为日出必然前相,如是善知识性为圣道显现,故明相与善知识性相似比喻。此中应见"善知识"为圣或圣道,如太阳显现因彼除破暗故。善欲为欲具足因胜余欲故具足。"令作不放逸"即真谛通达令作。如是一切处应知具足字为殊胜证得因。"以其他行相"即从"依远离"等行相以其他"以调贪为后"等行相。
日广说品注释终。
7. 一法广说品等注释
63-138. 依如是如是说开悟者意乐说,故不应诘问"义已说,何故再说"。
一法广说品等注释终。
8. 不放逸广说品
1. 如来经注释
139. 名令作不放逸即"此等不善法应断,此等善法应生"如说以应离应离应修应修转不放逸。"此"即不放逸。唯世间。非出世间。"此"即说不放逸。"彼等"即四地法。"以得义"即令得义。
如来经注释终。
2. 足迹经注释
140. "粗野"即粗野处住。粗野字此中依硬性普遍为地异名,非说不现远处。故说"地表住"。因说足故特说"有足生"。"集合"即为含摄性。故说"集纳",应近纳入义。
足迹经注释终。
3-10. 顶经等注释
141-148. "雨月"花为雨月,如"菴罗"果为菴罗。"大楼"即上层楼。"任何"句余应相同格故说"主格属格"依如是变格。"织成"句为属格分位故以"布"语词余示义说"或"等。
顶经等注释终。
不放逸品注释终。
9. 力所作品
1. 力经注释
149. 作业即作业如经典。"圣八支道"此中依无间性摄观故说"与观"。
2. 种子经注释
150. 五种以集义名种聚。"彼即"即根种等。"具足"即具俱生根。"从青性始"即从得青性始。
3. 龙经注释
151. "取力"即取自身力。但彼为龙得力故说"得力"。"合流口门"即与大海合流大河口门。"龙增身"等因世尊依譬喻引故,故以"如是"等配合喻。"来"等三句依以有有相。
5. 瓶经注释
153. "不复漏"以伏向性漏水瓶,不复取入口。故说"不入内"。
7. 虚空经注释

155.Tenetaṃ vuttanti tena ariyamaggassa ijjhanena etesaṃ sabbesaṃ bodhipakkhiyadhammānaṃ ijjhanaṃ vuttaṃ.

8-9-10. Paṭhamameghasuttādivaṇṇanā

156-158.Paṃsurajojallanti bhūmireṇusahajātamalaṃ. Vāṇijakopameti vāṇijakopamapaṭhamasutte cāpi.

11-12. Āgantukasuttādivaṇṇanā

159-160. Sahavipassanassa ariyamaggassa bhāvanāya ijjhanena etaṃ abhiññāpariññeyyādidhammānaṃ abhiññāparijānanādīnaṃ ijjhanaṃ vuttaṃ khattiyādīnaṃ visayaādikaṃ karontassa kathāya sajjitattā.

Balakaraṇīyavaggavaṇṇanā niṭṭhitā.

10. Esanāvaggo

1. Esanāsuttavaṇṇanā

161.Kāmānanti vatthukāmakilesakāmānaṃ. Kilesakāmopi hi kāmitanti parikappitena vidhinā ca adhikarāgehi esanīyo. Bhavānanti tiṇṇaṃ gatīnaṃ. Diṭṭhigatikaparikappitassa brahmacariyassa nimittabhāvato micchādiṭṭhi ‘‘brahmacariya’’nti adhippetā.

2-11. Vidhāsuttādivaṇṇanā

162-171. Seyyohamasmītiādinā taṃtaṃvibhāgena dhīyanti vidhīyantīti vidhā, mānakoṭṭhāsā, mānaṭṭhapanā vā. Nīhanantīti vibādhenti.

Esanāvaggavaṇṇanā niṭṭhitā.

11. Oghavaggo

1-2. Oghasuttādivaṇṇanā

172-173. Vaṭṭe ohananti osīdāpentīti oghā. Rūpārūpabhaveti rūpabhave ca arūpabhave ca rūpārūpataṇhopanissayā rūpārūpāvacarakammanibbattā khandhā. Yojanaṭṭhena yogo.

3-4. Upādānasuttādivaṇṇanā

174-175. Kāmanavasena upādiyanato kāmupādānaṃ. Tenāha ‘‘kāmaggahaṇa’’nti. Nāmakāyassāti vedanādīnaṃ catunnaṃ arūpakkhandhānaṃ. Ghaṭanapabandhanakilesoti hetunā phalassa kammavaṭṭassa vipākavaṭṭena dukkhappabandhasaññitassa ghaṭanassa sambajjhanassa nibbattakakileso. Antaggāhikadiṭṭhi sassatucchedagāho.

Upādānasuttādivaṇṇanā niṭṭhitā.

5-10. Anusayasuttādivaṇṇanā

176-181.Thāmagataṭṭhenāti sattasantāne thirabhāvūpagamanabhāvena. Thāmagatanti ca aññehi asādhāraṇo kāmarāgādīnaṃyeva āveṇiko sabhāvo daṭṭhabbo. Kāmarāgovāti kāmarāgo eva appahīno. So sati paccayalābhe uppajjanārahatāya santāne anusetīti anusayo. Sesesupīti paṭighānusayādīsu. Orambhāgo vuccati kāmadhātu rūpārūpabhāvato heṭṭhābhūtattā. Tattha pavattiyā paccayabhāvato orambhāgiyāni yathā ‘‘pacchiyo goduhako’’ti. Saṃyojentīti saṃyojanāni, heṭṭhā viya attho vattabbo. Uddhambhāgo mahaggatabhāgo, tassa hitānīti sabbaṃ heṭṭhā vuttanayattā na vuttanti adhippāyo.

Anusayasuttādivaṇṇanā niṭṭhitā.

Oghavaggavaṇṇanā niṭṭhitā.

Maggasaṃyuttavaṇṇanā niṭṭhitā.

2. Bojjhaṅgasaṃyuttaṃ

1. Pabbatavaggo

1.Himavantasuttavaṇṇanā

182. Bujjhati catusaccaṃ ariyasāvako etāyāti bodhaṃ, dhammasāmaggī, ariyasāvako pana catusaccaṃ bujjhatīti bodhi. Aṅgāti kāraṇā. Yāya dhammasāmaggiyāti sambandho. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. 

让我来将这段巴利文直译成简体中文：
155. 故说"此"即因彼圣道成就说此等一切菩提分法成就。
8-9-10. 第一云经等注释
156-158. "尘垢"即与地尘俱生垢。"商人喻"于商人喻第一经等亦。
11-12. 客经等注释
159-160. 因与观圣道修习成就说此通知应通知等法,通知遍知等成就。因刹帝利等作境界等故备话。
力所作品注释终。
10. 寻求品
1. 寻求经注释
161. "诸欲"即事欲烦恼欲。烦恼欲亦因所欲,依所设定方式及增上贪应求。"诸有"即三趣。因邪见者所设定梵行为相故意指邪见为"梵行"。
2-11. 种类经等注释
162-171. "胜我"等依彼彼分别安立种类即种类,慢分,或慢安立。"降伏"即障碍。
寻求品注释终。
11. 暴流品
1-2. 暴流经等注释
172-173. 因令沉轮回为暴流。"色无色有"即色有及无色有,依色无色爱为缘生色无色界业诸蕴。以系义为轭。
3-4. 取经等注释
174-175. 依欲取为欲取。故说"欲执"。"名身"即受等四无色蕴。"系缚相续烦恼"即因果业轮回以异熟轮回名苦相续系缚生烦恼。 边执见为常断执。
取经等注释终。
5-10. 随眠经等注释
176-181. "以力行义"即依有情相续成坚固性。当见"力行"即与他不共唯欲贪等自性。"欲贪"即未断欲贪。彼因得缘应生故于相续随眠为随眠。"余亦"即于嗔恚随眠等。说欲界为下分,因色无色有下故。依彼转为缘故为下分,如"篮牧牛者"。结即结,义应说如下。上分广大分,彼利即一切因如下说方法不说义趣。
随眠经等注释终。
暴流品注释终。
道相应注释终。
2. 觉支相应
1. 山品
1. 雪山经注释
182. 圣弟子以此觉四谛为觉,法和合,圣弟子觉四谛为菩提。"分"即因。"以此法和合"为关系。依爱住立,依见增长。依常见住立,依断见增长。依退缩住立,依掉举增长。依乐欲随顺住立,依苦行随顺增长。度暴流经注释

1.1) –

‘‘Kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhādiṭṭhīhi patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā, sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti –

Vuttesu pakāresu idha avuttānaṃ vasena veditabbo. Kilesasantānaniddāya uṭṭhahatīti etena sikhāpattavipassanāsahagatānampi satiādīnaṃ bojjhaṅgabhāvaṃ dasseti. Cattārītiādinā maggaphalena sahagatānaṃ. Sattahi bojjhaṅgehi bhāvitehi saccapaṭivedho hotīti kathamidaṃ jānitabbanti codanaṃ sandhāyāha ‘‘yathāhā’’tiādi. Jhānaṅgamaggaṅgādayo viyāti etena bodhibojjhaṅgasaddānaṃ samudāyāvayavavisayataṃ dasseti. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.

Bodhāya saṃvattantīti bojjhaṅgāti vuttaṃ ‘‘kāraṇattho aṅgasaddo’’ti. Bujjhatīti bodhi, bodhiyā eva aṅgāti bojjhaṅgāti vuttaṃ ‘‘bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānaṃ saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītaṃ sammā bujjhantīti evaṃ vatthuvisesadīpakehi uparimaggehi anubujjhantītiādinā vuttabodhisaddehi nippadesena vuttaṃ ‘‘bujjhanatāsāmaññena saṅgaṇhātī’’ti. Ettha ca līnapatiṭṭhāna-kāmasukhallikānuyoga-ucchedābhinivesānaṃ dhammavicaya-vīriyapītipadhāna-dhammasāmaggī paṭipakkho. Uddhaccāyūhanaattakilamathānuyoga-sassatābhinivesānaṃ passaddhisamādhi-upekkhāpadhāna-dhammasāmaggī paṭipakkho. Sati pana ubhayatthāpi icchitabbā. Tathā hi sā sabbatthikā vuttā.

Saṃ-saddo pasaṃsāyaṃ. Punadeva sundaro ca atthopīti āha ‘‘pasattho sundaro ca bojjhaṅgo’’ti. Abhinibbattetīti abhivisiṭṭhabhāvena nibbatteti savisesabhāvaṃ vadati. ‘‘Eke vaṇṇayantī’’ti vatvā tattha yathāvuttavivekattayato aññaṃ vivekadvayaṃ uddharitvā dassetuṃ ‘‘te hī’’tiādi vuttaṃ. Tattha jhānakkhaṇe tāva kiccato vikkhambhanavivekanissitaṃ, vipassanākkhaṇe ajjhāsayato paṭippassaddhivivekanissitaṃ bhāvetīti. Tenāha – ‘‘anuttaraṃ vimokkhaṃ upasampajja viharissāmī’’ti. Tattha tattha nicchayatāya kasiṇajjhānaggahaṇena anuppādānampi gahaṇaṃ daṭṭhabbaṃ.

Himavantasuttavaṇṇanā niṭṭhitā.

2. Kāyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1.1.
"依烦恼住立,依行作增长。依爱见住立,依余烦恼行作增长,依一切不善行作住立,依一切世间善行作增长" -
于说诸方式中应知依此中未说。因烦恼相续睡眠起故,以此示达顶观俱生念等亦为觉支性。"四"等依道果俱生。以七觉支修习有真谛通达,如何知此应知问故说"如说"等。"如禅支道支等"以此示觉觉支句总别境。"如军支车支等"以此示人施设为无实施设。
因转向觉为觉支故说"因义为分字"。觉故为觉,唯觉之支为觉支故说"觉故为觉支"。观等因,所觉诸谛,随顺,现前性,对前,无倒,正觉,如是以上道明示事特殊随觉等说觉字无余故说"摄以觉性共"。此中退缩住立欲乐随顺断执之择法精进喜为主法和合为对治。掉举增长苦行随顺常执之轻安定舍为主法和合为对治。但念于二处皆所欲。如是说彼为遍。
"正"字为赞叹。又善及义故说"赞叹善觉支"。"增长"即殊胜性增长说有殊胜性。说"某说"后,为示从彼所说三远离别二远离举说"彼"等。此中且禅那刹那依作用依止断远离,观刹那依意乐依止息灭远离修习。故说"当具足住无上解脱"。此中应见以取遍禅亦取不生。
雪山经注释终。
2. 身经注释

183. Tiṭṭhanti etenāti ṭhiti, kāraṇaṃ. Kammautucittāhārasaññito catubbidho paccayo ṭhiti etassāti paccayaṭṭhitiko. Āhārapaccayasaddā hi ekatthā. Subhampīti kāmacchando paccayo, asubhe subhākārena pavattanato subhanti vuccati. Tena kāraṇena pavattanakassa aññassa kāmacchandassa nimittattā subhanimittanti. Subhassāti yathāvuttassa subhassa. Ārammaṇampīti subhākārena, iṭṭhākārena vā gayhamānaṃ rūpādiārammaṇampi subhanimittaṃ vuttākārena. Anupāyamanasikāroti ākaṅkhitassa hitasukhassa anupāyabhūto manasikāro, tato eva uppathamanasikāroti ayonisomanasikāro. Tasminti yathāniddhārite kāmacchandabhūte tadārammaṇabhūte ca duvidhepi subhanimitte. Aṭṭhakathāyaṃ pana ‘‘subhārammaṇe’’icceva vuttaṃ. Atthi, bhikkhave, subhanimittantiādīti ādi-saddena kāmacchandanīvaraṇassa āhāradassanapāḷi uttānāti katvā vuttaṃ – ‘‘evaṃ sabbanīvaraṇesu yojanā veditabbā’’ti.

Paṭighopipaṭighanimittaṃ purimuppannassa pacchā uppajjanakassa nimittabhāvato. Paṭighārammaṇaṃ nāma ekūnavīsati āghātavatthubhūtā sattasaṅkhārā. Aratīti pantasenāsanādīsu aramaṇaṃ . Ukkaṇṭhitāti ukkaṇṭhabhāvo. Pantesūti dūresu, vivittesu vā. Adhikusalesūti samathavipassanādhammesu. Arati ratipaṭipakkho. Aratitāti aramaṇākāro. Anabhiratīti anabhiratabhāvo. Anabhiramaṇāti anabhiramaṇākāro. Ukkaṇṭhitāti ukkaṇṭhanākāro. Paritassitāti ukkaṇṭhanavaseneva paritassanā.

Āgantukaṃ, na sabhāvasiddhaṃ. Kāyālasiyanti nāmakāye alasabhāvo. Sammohavinodaniyaṃ pana ‘‘tandīti jātiālasiya’’nti vuttaṃ. Vadatīti etena atisītādipaccayā saṅkocāpattiṃ dasseti. Yaṃ sandhāya vuttaṃ kilesavatthuvibhaṅge (vibha. aṭṭha. 857). Tandīti jātiālasiyaṃ. Tandiyanāti tandiyanākāro. Tandimanakatāti tandiyā abhibhūtacittatā. Alasassa bhāvo ālasyaṃ. Ālasyāyanākāro ālasyāyanā. Ālasyāyitassa bhāvo ālasyāyitattaṃ. Iti sabbehipi imehi padehi kilesavasena kāyālasiyaṃ kathitaṃ.

Kilesavasenāti sammohavasena. Kāyavinamanāti kāyassa virūpato namanā. Jambhanāti phandanā. Punappunaṃ jambhanā vijambhanā. Ānamanāti purato namanā. Vinamanāti pacchato namanā. Sannamanāti samantato namanā. Paṇamanāti yathā hi tantato uṭṭhitapesakāro kiñcideva upariṭṭhitaṃ gahetvā ujuṃ kāyaṃ ussāpeti, evaṃ kāyassa uddhaṃ ṭhapanā. Byādhiyakanti uppannabyādhitā. Iti sabbehipi imehi padehi kilesavasena kāyaphandanameva kathitaṃ (vibha. aṭṭha. 858).

Bhattapariḷāhoti bhattavasena pariḷāhuppatti. Bhuttāvissāti bhuttavato. Bhattamucchāti bhattagelaññaṃ. Atibhuttapaccayā hi mucchāpatto viya hoti. Bhattakilamathoti bhuttapaccayā kilantabhāvo. Bhattapariḷāhoti bhattadaratho. Kucchipūraṃ bhuttavato hi pariḷāhuppattiyā upahatindriyo viya hoti, kāyo khijjati. Kāyaduṭṭhullanti bhuttabhattaṃ nissāya kāyassa akammaññatā.


我来将这段巴利文直译成简体中文：
183. "以此住"为住,为因。业时心食名为四种缘住于此为依缘住。食缘字实同义。"净亦"即欲贪缘,因于不净以净相转说为净。因彼因生余欲贪相故净相。"净"即如说净。"所缘亦"即以净相,或以可意相所取色等所缘亦如说相净相。"非方便作意"即非所欲利乐方便作意,因此即邪路作意为非如理作意。"彼"即如决定欲贪性及彼所缘性二种净相。但注释中唯说"净所缘"。"诸比丘,有净相"等,以等字示欲贪盖食说经文浅显故说"应知如是于一切盖配合"。
嗔亦为嗔相因前生为后生相性。名嗔所缘即十九嗔恨事有情行。"不乐"即不乐僻静坐处等。"忧"即忧性。"僻"即远或远离。"增善"即止观法。不乐为乐对治。"不乐性"即不乐相。"不喜"即不喜性。"不喜乐"即不喜乐相。"忧"即忧相。"恼"即唯依忧恼。
客,非自性成就。"身懒惰"即名身懒性。但除痴解释说"昏沉即生懒"。"说"以此示因太冷等缘成萎缩。就此说烦恼事分别。昏沉即生懒。"昏沉性"即昏沉相。"心被昏沉"即心被昏沉征服性。懒性为懒惰。懒惰相为懒惰性。懒惰性的状态为懒惰状态。如是以一切此等句依烦恼说身懒惰。
"依烦恼"即依痴。"身屈曲"即身不正屈曲。"伸"即动。数数伸为伸展。"前曲"即向前曲。"后曲"即向后曲。"遍曲"即周遍曲。"举"即如离座织工取某在上站直身,如是身向上住立。"病"即生病性。如是以一切此等句依烦恼唯说身动(分别注858)。
"食热"即依食生热。"已食"即已食者。"食昏迷"即食病。因食过量故如陷昏迷。"食疲劳"即因食疲劳性。"食热"即食苦。因腹满食者生热故如损根,身疲。"身重"即依所食食身不适业。


Cittassalīyanākāroti ārammaṇe cittassa saṅkocappatti. Cittassa akalyatāti cittassa gilānabhāvo. Gilānoti akallako vuccati. Tathā cāha ‘‘nāhaṃ, bhante, akallako’’ti. Akammaññatāti cittagelaññasaṅkhāto akammaññanākāro. Olīyanāti olīyanākāro. Iriyāpathikampi cittaṃ yassa vasena iriyāpathaṃ sandhāretuṃ asakkonto olīyati, tassa taṃ ākāraṃ sandhāya vuttaṃ ‘‘olīyanā’’ti. Dutiyapadaṃ upasaggena vaḍḍhitaṃ. Līnanti avipphārikatāya saṅkocappattaṃ. Itare dve ākāraniddesā. Thinanti avipphārikatāya anussāhanā asaṅgahanasaṅgahanaṃ. Thiyanākāro thiyanā. Thiyitattanti thiyitassa ākāro, avipphārikatāti attho.

Cetaso avūpasamoti cittassa avūpasantatā asannisinnabhāvo. Tenāha – ‘‘avūpasantākāro’’ti. Atthato panetanti svāyaṃ avūpasantākāro vikkhepasabhāvattā vikkhepahetutāya ca atthato etaṃ uddhaccakukkuccameva.

Vicikicchāya ārammaṇadhammā nāma ‘‘buddhe kaṅkhatī’’tiādinā āgataaṭṭhakaṅkhāvatthubhūtā dhammā. Yasmā vicikicchā byāpādādayo viya anu anu uggahaṇapaccayā uppajjati, tasmā kaṅkhāṭṭhānīyaṃ ārammaṇameva dassitaṃ ‘‘vicikicchāya ārammaṇadhammā’’ti. Yasmā purimuppannā vicikicchā pacchā vicikicchāya paccayo hoti, tasmā vicikicchāpi vicikicchāṭṭhānīyadhammā veditabbā. Tatrāyaṃ vacanattho – tiṭṭhanti pavattanti etthāti ṭhānīyā, vicikicchā eva ṭhānīyā vicikicchāṭṭhānīyā. Aṭṭhakathāyaṃ pana ārammaṇassapi tattha visesapaccayataṃ upādāya ‘‘kāmacchando vicikicchāti ime dve dhammā ārammaṇena kathitā’’ti vuttaṃ. Subhanimittassa hi paccayabhāvamattaṃ sandhāyetaṃ vuttaṃ, tathāpi yathā ‘‘paṭighampi paṭighanimitta’’nti katvā ‘‘byāpādo upanissayena kathito’’ti vuttaṃ, evaṃ subhampi subhanimittanti katvā kāmacchando upanissayena kathitoti sakkā viññātuṃ. Sesā thinamiddhauddhaccakukkuccāni. Tattha thinamiddhaṃ aññamaññaṃ sahajātādivasena paccayo, tathā uddhaccakukkuccanti. Ubhayesampi upanissayakoṭiyā paccayabhāve vattabbameva natthīti āha ‘‘sahajātena ca upanissayena cā’’ti.

Yasmā sati nāma ‘‘cattāro satipaṭṭhānā’’tiādinā tesaṃ tesaṃ dhammānaṃ anussaraṇavasena vattati, tasmā te dhammā satisambojjhaṅgaṭṭhānīyā nāma. Lokuttaradhamme ca anussavādivasena gahetvā tathā pavattateva. Tena vuttaṃ ‘‘satiyā’’tiādi.

Kosallaṃ vuccati paññā, tato uppannā kosallasambhūtā. Anavajjasukhavipākāti anavajjā hutvā sukhavipākā vipaccanakā. Padadvayena paccayato sabhāvato kiccato phalato kusaladhammaṃ dasseti. Akusalaniddesepi eseva nayo. Sāvajjāti gārayhā. Anavajjāti agārayhā. Hīnā lāmakā. Paṇītā seṭṭhā. Kaṇhā kāḷakā asuddhā. Sukkā odātā suddhā . Paṭibhāga-saddo paṭhame vikappe sadisakoṭṭhāsattho, dutiye paṭipakkhakoṭṭhāsattho, tatiye niggahetabbapaṭipakkhakoṭṭhāsattho daṭṭhabbo.


我来将这段巴利文直译成简体中文：
"心退缩相"即于所缘心成萎缩。"心不适"即心病性。说病者为不适。如是说"尊者,我非不适"。"不堪任"即名心病不堪任相。"退缩"即退缩相。依彼力连威仪心亦不能持威仪而退缩,就彼相说"退缩"。第二句以前缀增长。"昏昧"即因不舒展成萎缩。余二为相说明。"惛沉"即因不舒展无策励无摄持。"惛沉性"即惛沉相。"惛沉状态"即惛沉相,不舒展义。
"心不寂静"即心不寂静性不安定性。故说"不寂静相"。"此义"即此不寂静相因掉举性及为掉举因故义即此掉举恶作。
名疑所缘法即"疑佛"等所说八疑事法。因疑如嗔恚等依数数执持缘生,故示唯疑处所缘为"疑所缘法"。因前生疑为后疑缘,故应知疑亦为疑处法。此中语义 - "住"即转此为处,疑即处为疑处。但注释中就彼特殊缘性依所缘亦说"欲贪疑此二法依所缘说"。因此唯就净相缘性说,如是亦,如说"嗔亦为嗔相"故说"嗔恚依近依说",如是"净亦为净相"故能知欲贪依近依说。余为惛沉睡眠掉举恶作。此中惛沉睡眠互为俱生等缘,如是掉举恶作。二者皆依近依边缘性无可说故说"依俱生及近依"。
因念即"四念处"等依彼彼法忆念而转,故彼法名念觉支处。及依传闻等取出世法亦如是转。故说"念"等。
说善巧为慧,从彼生为从善巧生。"无罪乐异熟"即为无罪而熟为乐异熟。以二句从缘性自性作用果示善法。于不善说明亦此方法。"有罪"即应呵。"无罪"即不应呵。"劣"为下。"胜"为上。"黑"为黑不净。"白"为白净。相分字于初分别为同分义,于第二为对治分义,于第三应见为应制对治分义。


Kusalakiriyāya ādikammabhāvena pavattavīriyaṃ dhitisabhāvatāya dhātūti vuttanti āha ‘‘ārambhadhātūti paṭhamārambhavīriya’’nti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhaṃ vidhamatīti āha – ‘‘nikkamadhātūti kosajjato nikkhantattā tato balavatara’’nti. Adhimattādhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthaṃ paṭupaṭutarādibhāvappattaṃ hotīti āha – ‘‘parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanatāya tatopi balavatara’’nti.

Tiṭṭhati pavattati etthāti ṭhānīyā. Ārammaṇadhammā, pītisambojjhaṅgassa ṭhānīyāti pītisambojjhaṅgaṭṭhānīyāti ‘‘pītiyā ārammaṇadhammā’’ti vuttaṃ. Yasmā aparāparuppattiyā pītipi tathā vattabbataṃ labhatīti vuttaṃ visuddhimagge ‘‘pītiyā eva taṃ nāma’’nti. Darathapassaddhīti daratho kilesapariḷāho, so passambhati etāyāti darathapassaddhi, kāyapassaddhiyā vedanādikhandhattayassa viya rūpakāyassapi passambhanaṃ hoti, cittapassaddhiyā cittasseva passambhanaṃ, tato evettha bhagavatā lahutādīnaṃ viya duvidhatā vuttā. Tathā samāhitākāraṃ sallakkhetvā gayhamāno samathova samathanimittaṃ, tassa ārammaṇabhūtaṃ paṭibhāganimittampi. Vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso bhantatāpaccupaṭṭhāno vutto. Ekaggabhāvato byaggapaṭipakkhoti abyaggo, samādhi, so eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘tasseva vevacana’’nti.

Yo ārammaṇe iṭṭhāniṭṭhākāraṃ anādiyitvā gahetabbo majjhattākāro, yo ca pubbe upekkhāsambojjhaṅgassa bhāvanāvasena uppanno majjhattākāro, duvidhopi so upekkhāya ārammaṇadhammoti adhippetoti āha – ‘‘atthato pana majjhattākāro upekkhāṭṭhānīyā dhammāti veditabbo’’ti. Ārammaṇena kathitā ārammaṇasseva tesaṃ visesapaccayabhāvato. Sesāti vīriyādayo cattāro dhammā. Tesañhi upanissayova sātisayo icchitabboti.

Kāyasuttavaṇṇanā niṭṭhitā.

3. Sīlasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
于善作业以初业转精进,因坚固性为界故说故说"发起界即初发起精进"。获得修习精进成有力而破对治故说"出离界即因从懈怠出故更有力"。能破极胜极胜对治法成利利等性故说"精勤界即因向上上处故更有力"。
"住"即转此故为处。所缘法,喜觉支的处为喜觉支处故说"喜的所缘法"。因后后生喜亦得如是说性故清净道说"即彼名为喜"。"热恼止息"即热恼为烦恼热,以此息故为热恼止息,身轻安如受等三蕴亦令色身止息,心轻安唯令心止息,因此此处世尊如说轻等二种性。如是观察安定相而取唯止为止相,及彼所缘似相。"有支"即种种支为此为散乱。如是说彼以不住为味,现起散乱。因一境性为散乱对治故无散乱,定,彼即相应如前说。故说"彼同义"。
于所缘不取可意不可意相应取中舍相,及前依修习舍觉支生中舍相,二种皆意为舍所缘法故说"义则应知中舍相为舍处法"。依所缘说因唯所缘为彼等特殊缘性。"余"即精进等四法。应欲彼等唯殊胜近依故。
身经注释终。
3. 戒经注释

184.Khīṇāsavassa lokuttaraṃ sīlaṃ nāma maggaphalapariyāpannā sammāvācākammantājīvā sīlalakkhaṇappattā tadaññe cetanādayo. Lokiyaṃ pana kiriyābyākatacittapariyāpannaṃ cārittasīlaṃ, vārittasīlassa pana sambhavo eva natthi viramaṇavasena pavattiyā abhāvato. ‘‘Pubbabhāgasīlaṃ lokiyasīla’’nti keci.

Cakkhudassananti cakkhūhi dassanaṃ. Lakkhaṇassa dassananti sabhāvadhammānaṃ saṅkhatānaṃ paccattalakkhaṇassa ñātapariññāya, aniccādisāmaññalakkhaṇassa tīraṇapariññāya dassanaṃ. Pajahantopi hi te pahātabbākārato passati nāma. Nibbānassa tathalakkhaṇaṃ maggaphalehi dassanaṃ, taṃ pana paṭivijjhanaṃ. Jhānena pathavīkasiṇādīnaṃ, abhiññāhi rūpānaṃ dassanampi ñāṇadassanameva. Cakkhudassanaṃ adhippetaṃ savanapayirupāsanānaṃ parato gahitattā. Pañhapayirupāsananti pañhapucchanavasena payirupāsanaṃ aññakammatthāya upasaṅkamanassa kevalaṃ upasaṅkamaneneva jotitattā.

Ariyānaṃ anussati nāma guṇavasena, tatthāpi laddhaovādāvajjanamukhena yathābhūtasīlādiguṇānussaraṇanti dassetuṃ ‘‘jhānavipassanā’’tiādi vuttaṃ. Aññesaṃyeva santiketi ariyehi aññesaṃ sāsanikānaṃyeva santike. Tenāha – ‘‘anupabbajjā nāmā’’ti. Aññesūti sāsanikehi aññesu tāpasaparibbājakādīsu. Tattha hi pabbajjā ariyānaṃ anupabbajjā nāma na hotīti vuttaṃ.

Satasahassamattāahesuṃ samantapāsādikattā mahātherassa. Laṅkādīpeti nissayasīsena nissitasallakkhaṇaṃ. Na hi pabbajjā dīpapaṭiladdhā, atha kho dīpanivāsiācariyapaṭiladdhā. Mahinda…pe… pabbajanti nāma tassa parivāratāya pabbajjāyāti.

Saratīti taṃ ovādānusāsanidhammaṃ cinteti citte karoti. Vitakkāhataṃ karotīti punappunaṃ parivitakkanena tadatthaṃ vitakkanipphāditaṃ karoti. Āraddho hotīti sampādito hoti. Taṃ pana sampādanaṃ pāripūri evāti āha ‘‘paripuṇṇo hotī’’ti. Tatthāti yathāvutte dhamme. Ñāṇacāravasenāti ñāṇassa pavattanavasena. Tesaṃ tesaṃ dhammānanti tasmiṃ tasmiṃ ovādadhamme āgatānaṃ rūpārūpadhammānaṃ. Lakkhaṇanti visesalakkhaṇaṃ sāmaññalakkhaṇañca. Pavicinatīti ‘‘idaṃ rūpaṃ ettakaṃ rūpa’’ntiādinā vicayaṃ āpajjati. Ñāṇañca ropetīti ‘‘aniccaṃ calaṃ palokaṃ pabhaṅgū’’tiādinā ñāṇaṃ pavatteti. Vīmaṃsanaṃ…pe… āpajjatīti rūpasattakārūpasattakakkamena vipassanaṃ paccakkhato viya aniccatādīnaṃ dassanaṃ sammasanaṃ āpajjati.

Ubhayampetanti phalānisaṃsāti vuttadvayaṃ. Atthato ekaṃ pariyāyasaddattā. Paṭikaccāti pageva. Maraṇakāleti maraṇakālasamīpe. Samīpatthe hi idaṃ bhummanti āha ‘‘maraṇassa āsannakāle’’ti.

So tividho hoti ñāṇassa tikkhamajjhamudubhāvena. Tenāha ‘‘kappasahassāyukesū’’tiādi. Upahaccaparinibbāyī nāma āyuvemajjhaṃ atikkamitvā parinibbāyanato. Yattha katthacīti avihādīsu yattha katthaci. Sappayogenāti vipassanāñāṇasaṅkhārasaṅkhātena payogena, saha vipassanāpayogenāti attho. Suddhāvāsabhūmiyaṃ uddhaṃyeva maggasoto etassāti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī.


我来将这段巴利文直译成简体中文：
184. 漏尽者名出世间戒即道果所摄正语正业正命成就戒相及彼余思等。但世间属于唯作无记心遍行戒,但止持戒全无可能因无依离而转故。某说"前分戒为世间戒"。
"眼见"即以眼见。"相见"即以智遍知见有为法自相,以度遍知见无常等共相。因断亦名见彼等应断相。以道果见涅槃真相,但彼为通达。以禅那见地遍等,以神通见色亦唯智见。意为眼见因后取闻近侍。"问题近侍"即依问问而近侍因唯近行即明余业。
名圣者随念即依功德,此中亦依所得教诫作意门随念如实戒等功德故说"禅那观"等。"唯于他处"即于圣者外唯教者处。故说"名随出家"。"于他"即于教者外行者遍行者等。此中出家不名圣者随出家故说。
约十万人因大长老具遍可意性。"楞伽洲"(斯里兰卡)以依止为首示依止辨识。非出家得于洲,但得于洲住阿阇黎。名摩兴陀(阿育王之子,传佛教入斯里兰卡)等出家因彼随从性出家故。
"忆念"即思维作意彼教诫训诫法。"作寻击"即以数数思择成就彼义寻求。"已精进"即已成就。但彼成就即圆满故说"已圆满"。"此中"即如说法。"依智行"即依智转。"彼彼法"即于彼彼教诫法所说色无色法。"相"即特相及共相。"察知"即"此色如是色"等入择。"入智"即"无常动坏破"等转智。"审察。。。入"即依色七法无色七法次第如现见无常等观察思惟入。
"此二"即说果功德二。义一因方便语故。"先"即早。"死时"即死时近。因此处格为近义故说"死近时"。
彼为三种因智利中软性。故说"寿千劫"等。名触般涅槃因超过寿中般涅槃故。"任何处"即于无烦等任何处。"有行"即观智行,与观行义。因上道流故上流。依结生向无烦天故向无烦天。


Avihādīsu vattamānopi ekaṃsato uddhaṃgamanāraho puggalo akaniṭṭhagāmī eva nāmāti vuttaṃ ‘‘eko uddhaṃsoto akaniṭṭhagāmīti pañca hontī’’ti. Tesanti niddhāraṇe sāmivacanaṃ. Uddhaṃsotabhāvato yadipi heṭṭhimādīsupi ariyabhūmi nibbattateva, tathāpi tattha bhūmīsu āyuṃ aggahetvā akaniṭṭhabhave āyuvaseneva soḷasakappasahassāyukatā daṭṭhabbā. ‘‘Satta phalā sattānisaṃsā pāṭikaṅkhā’’ti vuttattā ‘‘arahattamaggassa pubbabhāgavipassanā bojjhaṅgā kathitā’’ti vuttaṃ. Sattannampi sahabhāvo labbhatīti ‘‘apubbaṃ acarimaṃ ekacittakkhaṇikā’’ti vuttaṃ. Tayidaṃ pāḷiyaṃ tattha tattha ‘‘tasmiṃ samaye’’ti āgatavacanena viññāyati, bojjhaṅgānaṃ pana nānāsabhāvattā ‘‘nānālakkhaṇā’’ti vuttaṃ.

Sīlasuttavaṇṇanā niṭṭhitā.

4. Vatthasuttavaṇṇanā

185.‘‘Satisambojjhaṅgo’’ti evaṃ ce mayhaṃ hotīti satisambojjhaṅgo nāma seṭṭho uttamo pavaro, tasmāhaṃ satisambojjhaṅgasīsena phalasamāpattiṃ appetvā viharissāmīti evaṃ ce mayhaṃ pubbabhāge hotīti attho. ‘‘Appamāṇo’’ti evaṃ mayhaṃ hotīti svāyaṃ satisambojjhaṅgo, sabbaso pamāṇakarakilesābhāvato appamāṇadhammārammaṇato ca appamāṇoti evaṃ mayhaṃ antosamāpattiyaṃ asammohavasena hoti. Suparipuṇṇoti bhāvanāpāripūriyā suṭṭhu paripuṇṇoti evaṃ mayhaṃ antosamāpattiyaṃ asammohavasena hotīti. Tiṭṭhatīti yathākālaparicchedasamāpattiyā avaṭṭhānena tappariyāpannatāya satisambojjhaṅgo tiṭṭhati paṭibandhavasena. Uppādaṃ anāvajjitattāti uppādassa anāvajjanena asamannāhārena. Uppādasīsena cettha uppādavantova saṅkhārā gahitā. Anuppādanti nibbānaṃ uppādābhāvato uppādavantehi ca vinissaṭattā. Pavattanti vipākappavattaṃ. Appavattanti nibbānaṃ tappaṭikkhepato. Nimittanti sabbasaṅkhāranimittaṃ. Animittanti nibbānaṃ. Saṅkhāreti uppādādianāmasanena kevalameva saṅkhāragahaṇaṃ. Visaṅkhāranti nibbānaṃ. Āvajjitattā āvajjitakālato paṭṭhāya ārabbha pavattiyā satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehīti aṭṭhahi kāraṇehi. Jānātīti samāpattito vuṭṭhitakāle pajānāti. Aṭṭhahākārehīti uppādāvajjanādīhi ceva anuppādāvajjanādīhi ca vuttākāraviparītehi aṭṭhahi ākārehi cavantaṃ samāpattivasena anavaṭṭhānatopi gacchantaṃ cavatīti thero pajānātīti.

Phalabojjhaṅgāti phalasamāpattipariyāpannā bojjhaṅgā. Kiṃ pana te visuṃ visuṃ pavattantīti āha ‘‘yadā hī’’tiādi. Sīsaṃ katvāti padhānaṃ seṭṭhaṃ katvā. Tadanvayāti tadanugatā satisambojjhaṅgaṃ anugacchanakā. Tañca kho tathā katvā dhammaṃ paccavekkhaṇavasena. Keci pana ‘‘taṃ paccavekkhaṇādikaṃ katvā’’ti vadanti.

Vatthasuttavaṇṇanā niṭṭhitā.

5. Bhikkhusuttavaṇṇanā



我来将这段巴利文直译成简体中文：
虽转于无烦等,因决定向上行有情即名向无烦天故说"一上流向无烦天为五"。"彼等"为分别属格。虽因上流性于下等亦生圣地,如是亦于彼诸地不取寿,唯依无烦有寿应见寿十六千劫性。因说"七果七功德可期"故说"说阿罗汉道前分观觉支"。得七同时性故说"非前非后一心刹那"。此于经中处处说"彼时"语可知,但因觉支种种自性故说"种种相"。
戒经注释终。
4. 衣经注释
185. "念觉支"若我如是者,即念觉支名最胜最上最高,故我以念觉支为首入果定而住,若我前分如是义。"无量"若我如是者,即此念觉支,因一切量作烦恼无故及缘无量法故无量,如是于定中由不痴我有。"善圆满"即以修习圆满善圆满,如是于定中由不痴我有。"住"即以如时限定住及属彼性念觉支依系性住。"因不作意生"即因不作意生不注意。以生为首此处取有生诸行。"不生"即涅槃因无生及离有生故。"转"即异熟转。"不转"即涅槃因对此否定。"相"即一切行相。"无相"即涅槃。"诸行"即以生等名取唯诸行。"非行"即涅槃。因作意从作意时起依转念觉支住。"以八相"即以八因。"知"即出定时了知。"以八相"即以生作意等及不生作意等说相相反八相退,长老知依定不住故去退。
"果觉支"即果定所摄觉支。彼等岂别别转故说"因何"等。"作为首"即作为主最胜。"随彼"即随顺念觉支随行。但彼如是作依观察法。某说"作彼观察等"。
衣经注释终。
5. 比丘经注释

186.Bodhāyāti ettha bodho nāma bujjhanaṃ, taṃ pana kissa kenāti pucchanto ‘‘kiṃ bujjhanatthāyā’’ti vatvā taṃ dassento ‘‘maggenā’’tiādimāha. Maggena nibbānaṃ bujjhanatthāya saṃvattanti, paccavekkhaṇāya katakiccataṃ bujjhanatthāya saṃvattanti, paṭhamavikappe sacchikiriyābhisamayo eva dassitoti tena atuṭṭhe ‘‘maggena vā’’ti dutiyavikappamāha. Vivekanissitaṃ virāganissitanti padehi sabbaṃ maggakiccaṃ tassa phalañca dassitaṃ. Nirodhanissitanti iminā nibbānasacchikiriyā. Kāmāsavāpi cittaṃ vimuccatītiādinā kilesappahānaṃ. Vimuttasmiṃ vimuttamiti ñāṇaṃ hotītiādinā paccavekkhaṇā dassitā.

Bhikkhusuttavaṇṇanā niṭṭhitā.

6-7. Kuṇḍaliyasuttādivaṇṇanā

187-

我来将这段巴利文直译成简体中文：
186. "为觉"此中觉名觉悟,但彼为何以何故问"为何觉悟"已说此示"以道"等。以道转为觉悟涅槃,以观察转为觉悟已作事,第一种择示通证现观故不满足彼说"或以道"第二种择。以"依远离依离染"句示一切道作及彼果。以"依灭"此示证涅槃。以"于欲漏心解脱"等示断烦恼。以"于解脱知解脱"等示观察。
比丘经注释终。
6-7. 军荼利耶经等注释
187-

188. Nibaddhavāsavasena ārāme nisīdanasīloti ārāmanisādī. Parisaṃ ogāḷho hutvā caratīti parisāvacaroti āha – ‘‘yo panā’’tiādi. Evanti iminākārena. Gahaṇanti niggahaṇaṃ. Tena pucchāpadassa atthaṃ vivarati. Nibbeṭhananti niggahanibbeṭhanaṃ. Tena vissajjanapadassa atthaṃ vivarati. Iminā nayenāti etena ‘‘itivādo’’ti ettha iti-saddassa atthaṃ dasseti. Upārambhādhippāyo vadati etenāti vādo, doso. Itivādo hotīti evaṃ imassa upari vādāropanaṃ hoti. Itivādappamokkhoti evaṃ tato pamokkho hoti . Evaṃ vādappamokkhānisaṃsaṃ parehi āropitadosassa nibbeṭhanavasena dassetvā idāni dosapavedanavasena dassetuṃ ‘‘ayaṃ pucchāya doso’’tiādi vuttaṃ.

Ettakaṃ ṭhānantiādito paṭṭhāya yāva ‘‘tīṇi sucaritānī’’ti ettakaṃ ṭhānaṃ. Imaṃ desananti ‘‘indriyasaṃvaro kho’’tiādinayappavattaṃ imaṃ desanaṃ. Nābhijjhāyatīti na abhijjhāyati. Nābhihaṃsatīti na abhitussati. Gocarajjhatte ṭhitaṃ hotīti kammaṭṭhānārammaṇe samādhānavasena ṭhitaṃ hoti avaṭṭhitaṃ. Tenāha ‘‘susaṇṭhita’’nti. Susaṇṭhitanti sammā avikkhepavasena ṭhitaṃ. Kammaṭṭhānavimuttiyāti kammaṭṭhānānuyuñjanavasena paṭipakkhato nīvaraṇato vimuttiyā. Suṭṭhu vimuttanti suvimuttaṃ. Tasmiṃ amanāparūpadassane na maṅku vilakkho na hoti. Kilesavasena dosavasena. Aṭṭhitacitto athaddhacitto. Kovesena hi cittaṃ thaddhaṃ hoti, na mudukaṃ. Adīnamānasoti domanassavasena yo dīnabhāvo, tadabhāvena niddosamānaso. Apūticittoti byāpajjābhāvena sītibhūtacitto.

Imesu chasu dvāresu aṭṭhārasa duccaritāni honti paccekaṃ kāyavacīmanoduccaritabhedena. Tāni vibhāgena dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha iṭṭhārammaṇe āpāthagateti nayadānamattametaṃ. Tena ‘‘aniṭṭhārammaṇe āpāthagate dosaṃ uppādentassā’’tiādinā tividhaduccaritaṃ nīharitvā vattabbaṃ, tathā ‘‘majjhattārammaṇe mohaṃ uppādentassā’’tiādinā ca. Manoduccaritādisāmaññena pana tīṇiyeva duccaritāni hontīti veditabbaṃ.

Paññattivasenāti vatthuṃ anāmasitvā piṇḍagahaṇamukhena kevalaṃ paññattivaseneva. Bhāvanāpaṭisaṅkhāneti bhāvanāsiddhe paṭisaṅkhāne, bhāvanāya paṭisaṅkhāne vāti attho. Imānīti yathāvuttāni chadvārārammaṇāni. Duccaritānīti duccaritakāraṇāni. Appaṭisaṅkhāne ṭhitassa duccaritāni sucaritāni katvā. Pariṇāmetīti parivatteti duccaritāni tattha anuppādetvā sucaritāni uppādento. Evanti vuttappakārena. Indriyasaṃvaro…pe… veditabbo indriyasaṃvarasampādanavasena tiṇṇaṃ sucaritānaṃ sijjhanato. Tenāha ‘‘ettāvatā’’tiādi. Ettāvatāti ādito paṭṭhāya yāva ‘‘tīṇi sucaritāni paripūrentī’’ti padaṃ, ettāvatā. Sīlānurakkhakaṃ indriyasaṃvarasīlanti catupārisuddhisīlassa anurakkhakaṃ indriyasaṃvarasīlaṃ kathikaṃ. Kathaṃ pana tadeva tassa anurakkhakaṃ hotīti? Aparāparuppattiyā upanissayabhāvato.


我来将这段巴利文直译成简体中文：
188. 依常住住于园林习性为园林住者。入众而行为众行者故说"但谁"等。"如是"即以此相。"执"即执持。以此开显问句义。"解脱"即解脱执持。以此开显答句义。"以此方法"以此示"如是说"中如是字义。以此说依诽谤意为说,过失。"如是说"即如是此上生说。"如是说解脱"即如是从彼解脱。如是依除他所加过失示说解脱功德,今为示说过失故说"此问过失"等。
"如是处"即从初至"三善行"如是处。"此教"即"根律仪"等方法转此教。"不贪"即不起贪。"不喜"即不欢喜。"住于行境"即依定住于业处所缘而住。故说"善住"。"善住"即依正不散而住。"业处解脱"即依修习业处从对治障碍解脱。"善解脱"即善解脱。于彼不悦色见不萎不惭。依烦恼依过失。不坚心不硬心。因忿心成硬,不柔。"无衰意"即依忧依衰性,因无彼故无过意。"无腐心"即因无恼成清凉心。
此六门中十八恶行以各身语意恶行差别。为示彼等差别说"如何"等。此中"可意所缘现起"唯示方法。以此应说"不可意所缘现起生嗔"等导出三种恶行,如是亦依"中性所缘生痴"等。但依意恶行等共性当知唯三恶行。
"依施设"即不触事而依聚取门唯依施设。"修观察"即修成就观察,或依修观察义。"此等"即如说六门所缘。"恶行"即恶行因。住于不观察成恶行善行。"转变"即转变不生恶行生善行。"如是"即如说相。应知根律仪...等,因依成就根律仪成就三善行。故说"如是"等。"如是"即从初至"圆满三善行"句,如是。说"护戒根律仪戒"即说护四遍净戒根律仪戒。但如何彼即彼护者?因后后生为近依性。


Tīṇi sīlānīti indriyasaṃvara-ājīvapārisuddhi-paccayasannissita-sīlāni. Lokuttaramissakāti lokiyāpi lokuttarāpi hontīti attho. Sattannaṃ bojjhaṅgānanti lokuttarānaṃ sattannaṃ bojjhaṅgānaṃ. Mūlabhūtā satipaṭṭhānā pubbabhāgā, te sandhāya vuttaṃ ‘‘cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’ti. Tepīti yathāvuttasatipaṭṭhānā. Satipaṭṭhānamūlakā bojjhaṅgāti lokiyasatipaṭṭhānamūlakā bojjhaṅgāva. Pubbabhāgāvāti ettha keci ‘‘pubbabhāgā cā’’ti pāṭhaṃ katvā ‘‘pubbeva lokuttarā pubbabhāgā cā’’ti atthaṃ vadanti. Vijjāvimuttimūlakāti ‘‘satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti evaṃ vuttā bojjhaṅgā lokuttarāva vijjāvimuttisahagatabhāvato.

Kuṇḍaliyasuttādivaṇṇanā niṭṭhitā.

8. Upavānasuttavaṇṇanā

189.Paccattanti karaṇaniddeso ayanti āha – ‘‘attanāvā’’ti. Kurumānoyevāti uppādento eva. Kammaṭṭhānavimuttiyā suṭṭhu vimuttanti kammaṭṭhānamanasikārena nīvaraṇānaṃ dūrībhāvato tehi suṭṭhu vimuttaṃ. Atthaṃ karitvāti bhāvanāmanasikāraṃ uttamaṃ katvā. ‘‘Mahā vata me ayaṃ attho uppanno’’ti atthiko hutvā.

9. Paṭhamauppannasuttavaṇṇanā

190.Tathāgatassa pātubhāvātiādinā buddhuppādakāle eva bojjhaṅgaratanapaṭilābhoti dasseti.

Pabbatavaggavaṇṇanā niṭṭhitā.

2. Gilānavaggo

1-3. Pāṇasuttādivaṇṇanā

192-194.Yesanti yesaṃ sattānaṃ. Cattāro iriyāpathā atthi labbhanti tadupagasarīrāvayavalābhena. Etanti ‘‘cattāro iriyāpathe kappentī’’ti etaṃ vacanaṃ. ‘‘Vivekanissita’’ntiādivacanato ‘‘sahavipassanake maggabojjhaṅge’’icceva vuttaṃ. Dutiyatatiyāni uttānatthāneva heṭṭhā vuttanayattā.

4-10. Paṭhamagilānasuttādivaṇṇanā

195-201.Visuddhaṃ ahosi visabhāgadhātukkhobhaṃ vūpasamentaṃ. Tenāha – ‘‘pokkharapatte …pe… vinivattitvā gato’’ti. Eseva nayo pāḷito atthato ca catutthena pañcamachaṭṭhānaṃ samānattā. Visarukkhavātasamphassenāti visarukkhasannissitavātasamphassena. Mandasītajaroti muduko sītajaro. Sesanti vuttāvasesaṃ. Sabbatthāti sattamādīsu catūsu.

Gilānavaggavaṇṇanā niṭṭhitā.

3. Udāyivaggo

1-2. Bodhāyasuttādivaṇṇanā

202-203.Kittakena nu kho kāraṇena bujjhanakaaṅgā nāma vuccanti bujjhanakassa puggalassa aṅgāti vattabbataṃ labhanti. Missakabojjhaṅgā kathitā sahavipassanā maggabojjhaṅgā kathitāti katvā. Dhammaparicchedo kathito gaṇanāmattena paricchinditvā vuttattā na bhūmantaraparicchedo, vipassanādiparicchedo vā.

3-5. Ṭhāniyasuttādivaṇṇanā

204-206. Kāmarāgena gadhitabbaṭṭhānabhūtā kāmarāgaṭṭhāniyāti āha ‘‘ārammaṇadhammāna’’nti. ‘‘Manasikārabahulīkārā’’ti vuttattā ‘‘ārammaṇeneva kathita’’nti vuttaṃ. Vuttaparicchedoti etena na kevalaṃ ārammaṇavaseneva, atha kho upanissayavasenapettha attho labbhatīti dasseti. Paṭhamavaggassa hi dutiye sutte upanissayavaseneva attho dassito. Missakabojjhaṅgā kathitā avibhāgeneva kathitattā. Aparihāniyeti tīhi sikkhāhi aparihānāvahe.

6-7. Taṇhakkhayasuttādivaṇṇanā

207-

我来将这段巴利文直译成简体中文：
"三戒"即根律仪戒、活命遍净戒、资具依止戒。"出世间混合"义即世间及出世间。"七觉支"即出世间七觉支。念处为根本前分,依此说"军荼利耶,四念处修习多修圆满七觉支"。"彼等"即如说念处。"念处为根本觉支"即唯世间念处为根本觉支。"唯前分"此中某读"及前分"说义为"先出世间及前分"。"明解脱为根本"即如说"军荼利耶,七觉支修习多修圆满明解脱"如是说觉支唯出世间因伴明解脱性。
军荼利耶经等注释终。
8. 优波婆那经注释
189. "自"即作格说示故说"唯自"。"正作"即唯生起。"业处解脱善解脱"即因业处作意障碍远离故从彼等善解脱。"作义"即作业处作意为最上。成"我生此大义"而有义。
9. 第一生起经注释
190. 以"如来出现"等示唯佛出世时得觉支宝。
山品注释终。
2. 病品
1-3. 有息经等注释
192-194. "彼等"即彼等有情。有四威仪得由得彼相应身支。"此"即"住四威仪"此语。因"依远离"等语故说"唯与观俱道觉支"。第二第三显义因前说方法。
4-10. 第一病经等注释
195-201. 清净因平息异界动。故说"如莲叶。。。退回去"。如是方法因经义与第四第五第六同义。"毒树风触"即依毒树风触。"缓寒热"即微寒热。"余"即所说余。"一切"即第七等四。
病品注释终。
3. 优陀夷品
1-2. 觉悟经等注释
202-203. 以几何因说名觉悟支,得说为觉悟人支。说混合觉支因说与观俱道觉支。说法差别因唯依数目差别说非地差别或观等差别。
3-5. 处经等注释
204-206. 因欲贪当着处成欲贪处故说"所缘法"。因说"多作意"故说"唯依所缘说"。"说差别"以此示非唯依所缘而亦依近依得义。因初品第二经唯依近依示义。说混合觉支因不分别说。"无退"即于三学无退。
6-7. 爱尽经等注释
207-

208.‘‘So maṃ pucchissatī’’ti adhippāyena bhagavatā osāpitadesanaṃ. Patthaṭattā bhāvanāpāripūriyā vitthāritaṃ gatattā. Mahantabhāvanti bhāvanāvaseneva mahattaṃ gatattā. Tato eva vaḍḍhippamāṇā. Nīvaraṇavigame sambhavato paccayato byāpādo vigato hotīti āha – ‘‘nīvaraṇānaṃ dūrībhāvena byāpādavirahitattā’’ti. Taṇhāmūlakanti taṇhāpaccayaṃ. Yañhi taṇhāsahagataṃ asahagatampi taṇhaṃ upanissāya nipphannaṃ, sabbaṃ taṃ taṇhāmūlakaṃ. Pahīyati anuppādappahānena. Taṇhādīnaṃyeva khayā, na tesaṃ saṅkhārānaṃ khayā. Etehi taṇhakkhayādipadehi.

8. Nibbedhabhāgiyasuttavaṇṇanā

209. Nibbijjhantīti nibbedhā, nibbijjhanadhammā dhammavinayādayo, tappariyāpannatāya nibbedhabhāge gato nibbedhabhāgiyo, taṃ nibbedhabhāgiyaṃ. Tenāha ‘‘nibbijjhanakoṭṭhāsiya’’nti. Bhāvetvā ṭhitena cittena. Vipassanāmaggampi gahetvā ‘‘maggabojjhaṅgā missakā’’ti vuttā. Tehīti bojjhaṅgehi bhāvitaṃ cittaṃ. Te vā bojjhaṅge bhāvetvā ṭhitaṃ cittaṃ nāma phalacittaṃ, tasmā nibbattitalokuttarameva. Tampīti phalacittampi maggānantaratāya magganissitaṃ katvā missakameva kathetuṃ vaṭṭati ‘‘bodhāya saṃvattantī’’ti vuttattā.

9. Ekadhammasuttavaṇṇanā

210.Saṃyojanasaṅkhātā vinibandhāti kāmarāgādisaṃyojanasaññitā bandhanā. Pariniṭṭhapetvā gahaṇāti gilitvā viya pariniṭṭhapetvā gahaṇākārā.

10. Udāyisuttavaṇṇanā

211. Bahukataṃ vuccati bahukāro bahumāno, natthi etassa bahukatanti abahukato, akatabahumāno. Dhammo uppajjamāno ukkujjanto viya nirujjhamāno avakujjanto viya hotīti vuttaṃ ‘‘ukkujjaṃ vuccati udayo, avakujjaṃ vayo’’ti. Parivattentoti aniccātipi dukkhātipi anattātipi. ‘‘Eso hi te udāyi maggo paṭiladdho, yo te…pe… tathattāya upanessatī’’ti pariyosāne bhagavato vacanañcettha sādhakaṃ daṭṭhabbaṃ. Tena tenākārena viharantanti yena sammasanākārena vipassanāvihārena viharantaṃ. Tathābhāvāyāti khīṇāsavabhāvapaccavekkhaṇāya. Tenāha – ‘‘khīṇā jātīti…pe… taṃ dassento evamāhā’’ti.

Udāyivaggavaṇṇanā niṭṭhitā.

4. Nīvaraṇavaggo

3-4. Upakkilesasuttādivaṇṇanā

214-215.Na ca pabhāvantanti na ca pabhāsampannaṃ. Pabhijjanasabhāvanti tāpetvā tālane pabhaṅgutaṃ. Avasesaṃ lohanti vuttāvasesaṃ jātilohaṃ, vijātilohaṃ, kittimalohanti pabhedaṃ sabbampi lohaṃ. Uppajjituṃ appadānenāti ettha nanu lokiyakusalacittassapi suvisuddhassa uppajjituṃ appadānena upakkilesatāti? Saccametaṃ, yasmiṃ pana santāne nīvaraṇāni laddhapatiṭṭhāni, tattha mahaggatakusalassapi asambhavo, pageva lokuttarakusalassa, parittakusalaṃ pana yathāpaccayaṃ uppajjati. Nīvaraṇe hi vūpasante santāne uppattiyā aparisuddhaṃ hoti, upakkiliṭṭhaṃ nāma hoti, aparisuddhadīpakapallikavaṭṭhitelādisannissayo dīpo viya, apica nippariyāyato uppajjituṃ appadāneneva tesaṃ upakkilesatāti dassento ‘‘yadaggena hī’’tiādimāha. Ārammaṇe vikkhittappattivasena cuṇṇavicuṇṇatā veditabbā. Na āvarantīti kusaladhamme uppajjituṃ appadānavasena na āvaranti, atha kho tesaṃ uppattiyā honti. Na paṭicchādentīti na vinandhanti. Catubhūmakacittassāti catutthabhūmakakusalacittassa anupakkilesā, tehi akilissanato.

8. Āvaraṇanīvaraṇasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
208. 世尊以"彼将问我"意乐结束教说。因遍满修习圆满而至广大。"大性"因依修习至大性。从彼即增长量。因障碍远离缘生嗔恚远离故说"因障碍远离故无嗔恚"。"爱为根"即爱为缘。凡与爱俱或不俱依爱完成,一切彼爱为根。断以不生断。唯因爱等尽,非彼等诸行尽。以此等爱尽等句。
8. 通达分经注释
209. "通达"即通达,通达法为法律等,属彼故趣通达分为通达分,彼通达分。故说"通达分"。以已修心。取观道故说"道觉支混合"。"彼等"即以彼等觉支修心。或名修彼等觉支住心为果心,故唯生出世间。"彼亦"即果心亦因道无间依道说混合因说"转向觉悟"。
9. 一法经注释
210. "系所说结"即欲贪等系所称束缚。"遍尽取"即如吞般遍尽取相。
10. 优陀夷经注释
211. "多作"说多作恭敬,此无多作为无多作,不作多恭敬。法生时如起灭时如伏故说"起说生,伏说灭"。"转"即无常、苦、无我。此中应见世尊最后语为证"优陀夷,此是汝得道,彼将导汝...如是"。"以彼彼相住"即以彼思惟相观住住。"如是性"即漏尽性观察。故说"说此示'生尽'等"。
优陀夷品注释终。
4. 障品
3-4. 随烦恼经等注释
214-215. "不光净"即不具光。"破坏性"即热打破碎性。"余铜"即说余生铜、异生铜、人造铜等一切铜。"不令生"此中岂非世间善心清净亦不令生为随烦恼耶?此实,但于彼相续障碍得住,彼中广大善亦不生,何况出世间善,但小善如缘生。因障碍止息相续生不清净,名随烦恼,如依不清灯盏芯油等灯,又说无方便唯不令生为彼等随烦恼故说"因何"等。应知依所缘散乱得成粉碎。"不障"即依不令善法生不障,但依彼生有。"不覆"即不系缚。"四地心"即第四地善心无随烦恼,因不为彼染故。
8. 障盖经注释

219.Paññādubbalā hoti, na balavatī paṭipakkhena upakkiliṭṭhabhāvato. Tenāha ‘‘mandā avisadā’’ti.

Pañca nīvaraṇā dūre honti āvaraṇābhāvato. Tameva pītinti sappāyadhammasavane uppannaṃ pītiṃ. Tassā tadā uppannākārasallakkhaṇena avijahanto punappunaṃ tassā nibbattanena. Tenāha ‘‘pañca nīvaraṇe vikkhambhetvā’’ti. Idaṃ sandhāyāti ettake divasepi na vinassanti, sā dhammapīti laddhapaccayā hutvā visesāvahāti imamatthaṃ sandhāya etaṃ ‘‘imassa pañca nīvaraṇā tasmiṃ samaye na hontī’’tiādi vuttaṃ. Pītipāmojjapakkhiyāti pītipāmojjapaccayā. Nassantīti nirodhapaccayavasena pavattanato nassanti. Sabhāgapaccayavasena puna uppajjantāpi…pe… vuccati kiccasādhanavasena pavattanato.

9. Rukkhasuttavaṇṇanā

220.Abhiruhanakāti samīparukkhe abhibhavitvā ruhanakā. Aṭṭhikacchakoti aṭṭhibahulakacchako. Kapithanasadisaphalattā kapitthanoti laddhanāmo.

10. Nīvaraṇasuttavaṇṇanā

221.Andhabhāvakaraṇā paññācakkhussa vibandhanato. Tathā hi te ‘‘acakkhukaraṇā paññānirodhikā’’ti vuttā. Vihanati vibādhatīti vighāto, dukkhanti āha ‘‘vighātapakkhiyāti dukkhapakkhikā’’ti. Nibbānatthāya na saṃvattantīti anibbānasaṃvattanikā. Missakabojjhaṅgāva kathitā pubbabhāgikānaṃ kathitattā.

Nīvaraṇavaggavaṇṇanā niṭṭhitā.

5. Cakkavattivaggo

1. Vidhāsuttavaṇṇanā

222. Vidhīyantīti vidhā, mānādibhāgā koṭṭhāsāti āha ‘‘tayo mānakoṭṭhāsā’’ti. Tathā tathā vidahanatoti ‘‘seyyohamasmī’’tiādinā tena tenākārena vidahanato ṭhapanato, ṭhapetabbato vā.

2. Cakkavattisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
219. 慧成弱,不强因对治随烦恼性。故说"钝不明"。
五盖远因无障。"彼喜"即闻适合法生喜。不舍彼时生相辨识而再再生彼。故说"镇伏五盖"。"依此"即如是多日亦不坏,彼法喜得缘而生殊胜,依此义说此"彼时此五盖无"等。"属喜悦"即喜悦缘。"坏"即依灭缘转故坏。虽依同分缘再生...等说因作用成就转故。
9. 树经注释
220. "能攀"即能胜近树而攀。"骨丛"即多骨丛。因果如木苹果故得名木苹果。
10. 盖经注释
221. "令盲"因障慧眼。如是彼等说"作无眼灭慧"。"恼害"即恼害苦故说"属恼害即属苦"。"不转向涅槃"即不导向涅槃。唯说混合觉支因说前分。
障品注释终。
5. 转轮品
1. 慢经注释
222. "分"即分,慢等分部分故说"三慢分"。"安立"即依"我胜"等如是如是相安立,或应安立。
2. 转轮经注释

223.Sirisampattiyā rājati dippati sobhatīti rājā, dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi. Rañjetīti rameti. Abbhuggatāyāti udīritā nibbattito tattha tattha gacchanato. Cakkaṃ vattetīti cakkaratanaṃ pavatteti. Devaṭṭhānanti pūjanīyadevaṭṭhānaṃ. Cittīkataṭṭhenāti pūjanīyabhāvena. Aggho natthi cirakālasambhavapuññānubhāvasiddharatanasabbhāvato. Aññehi cakkavattino pariggahabhūtaratanehi. Loketi manussaloke. Tena tadaññalokaṃ nivatteti. Vijjamānaggahaṇena atītānāgataṃ nivatteti. Buddhā ca kadāci karahaci uppajjanti cakkavattinopi yebhuyyena tasmiṃyeva uppajjanatoti adhippāyo. Anomassāti alāmakassa ukkaṭṭhassa. Sesāni ratanāni.

Tatrāti vākyopaññāsane nipāto, tasmiṃ pātubhāvavacane. ‘‘Ayutta’’nti vatvā tattha adhippāyaṃ vivaranto ‘‘uppannaṃ hī’’tiādimāha. Tehi ratanehi cakkavattananiyamāpekkhatāya cakkavattivacanassa. Niyamenāti ekantena. Vattabbataṃ āpajjati bhāvini bhūte viya upacāroti yathā – ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Laddhanāmassāti cakkavattīti loke laddhasamaññassa patthanīyassa purisavisesassa. Mūluppattivacanatopīti ‘‘cakkavattissa pātubhāvā’’ti etassa paṭhamuppattiyā vacanatopi. Idāni tamatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Yo hi cakkavattirājā, tassa uppattiyā cakkaratanassa uppajjanato cakkavattīti evaṃ nāmaṃ uppajjati. ‘‘Cakkaṃ vattessatī’’ti idaṃ pana niyāmaṃ anapekkhitvā tassa uppajjatīti ratanānuppattiṃ gahetvā vuttanayato saññā uppajjati ‘‘cakkavattī’’ti. Ekamevāti cakkaratanameva paṭhamaṃ pātubhavati. Yasmiṃ bhūte rañño cakkavattisamaññā, atha pacchā ratanāni pātubhavantīti bahūnaṃ pātubhāvaṃ upādāya bahulavacanatopi etaṃ ‘‘cakkavattissa pātubhāvā ratanānaṃ pātubhāvo’’ti vuttaṃ. Ayaṃ hetukattusaññito atthabhedo. Pātubhāvāti pātubhāvato. Puññasambhāro bhinnasantānatāya ratanānampi pariyāyena upanissayahetūti vuttaṃ. Yuttamevetaṃ yathāvuttayuttiyuttattā.

Vattabbabhūto adhippāyo etassa atthīti adhippāyo, atthaniddeso, saṅkhepato adhippāyo saṅkhepādhippāyo. Cakkaratanānubhāvena cakkavattissariyassa sijjhanato ‘‘dātuṃ samatthassā’’ti vuttaṃ. Yojanappamāṇe padese pavattattā yojanappamāṇaṃ andhakāraṃ. Atidīghātirassatādiṃ chabbidhaṃ dosaṃ vivajjetvā ṭhitassāti vacanaseso.

Sabbesaṃ catubhūmakadhammānaṃ purecaraṃ kusalānaṃ dhammānaṃ gatiyo samanvesanavasena pavattanato. Buddhādīhipi appahānīyatāya mahantadhammasabhāvattā dhammakāye ca jeṭṭhakaṭṭhena dhammakāyūpapannaṃ. Paññāpāsādatāya cassa uparigataṭṭhena accuggataṃ. Vitthataṭṭhena vipulaṃ. Mahantatāya mahantaṃ. Anādikālabhāvitassa kilesasantānassa khaṇeneva viddhaṃsanato sīghaṃ lahu javanti pariyāyā. Bojjhaṅgadhammapariyāpannattā hi vuttaṃ ‘‘ekanta-kusalattā’’ti. Sampayuttavasena pītiyā ālokaviddhaṃsanabhāvavasenāti vuttaṃ ‘‘sahajātapaccayādī’’tiādi. Sabbasaṅgāhikadhammaparicchedoti catubhūmakattā sabbasaṅgāhako bojjhaṅgadhammaparicchedo kathito.

4-10. Duppaññasuttādivaṇṇanā

225-231. Eḷaṃ vuccati doso, eḷena mūgo viyāti eḷamūgoti imamatthaṃ dassento ‘‘mukhena vāca’’ntiādimāha.

Cakkavattivaggavaṇṇanā niṭṭhitā.

6. Sākacchavaggo



我来将这段巴利文直译成简体中文：
223. "王"即以吉祥成就而辉耀庄严为王,以布施、爱语、利行、同事四摄事。"悦"即令喜。"升起"即宣说生彼彼行。"转轮"即转轮宝。"天处"即应供养天处。"尊重义"即应供养性。"无价"因长时生福力成就宝存在。以其他转轮王所摄诸宝。"世间"即人世间。彼排除余世间。以现有言排除过去未来。佛有时生,转轮王多在彼生,此意。"非劣"即非下等殊胜。余宝。
"彼"即句说中语助词,彼现起语。说"不合"而开显彼中意趣说"生"等。依彼等宝转轮确定期待故转轮王语。"确定"即一向。应说成于未来如已有譬喻如"佛往王舍城"。"得名"即世间得称转轮王所求殊胜人。"初生语亦"即"转轮王现起"此初生语亦。今开显彼义说"凡"等。凡转轮王,因彼生轮宝生故生"转轮王"如是名。"将转轮"此不期待确定而生彼,故取宝不生说如名生"转轮王"。"唯一"即唯轮宝先现起。因此有王得转轮王称,尔后诸宝现起,故依多现起说多"转轮王现起宝现起"。此为能作因所称义差别。"现起"即从现起。福资粮虽异相续而说宝亦方便缘因。此合以如说理合故。
"意趣"即应说意趣有此为意趣,义说,略意趣为略意趣。因轮宝威力成转轮自在故说"能施"。因一由旬处转故一由旬黑暗。避六种过失即过长过短等而住为语余。
因一切四地法前行善法行随寻转故。因佛等亦不应断故大法性及法身长老义故法身成就。因慧殿此上行义故极升。因广义故广。因大义故大。因刹那即坏无始时修习烦恼相续故速急疾为方便。因觉支法所摄故说"一向善故"。合说"俱生缘"等。"摄一切法界限"即因四地故说摄一切觉支法界限。
4-10. 恶慧经等注释
225-231. "愚"说过失,以过失如哑故为愚哑,显此义说"口语"等。
转轮品注释终。
6. 论议品

1. Āhārasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1. 食经注释("Āhārasuttavaṇṇanā"的直译)
(注:这段文本只包含标题,因此译文也仅为标题的直译。如果您有后续正文内容,我很乐意继续为您翻译。)

232.Purimanayatoti ‘‘satisambojjhaṅgaṭṭhānīyānaṃ dhammāna’’ntiādinā āgatanayato. Evanti idāni vuccamānākārena. Sati ca sampajaññañca satisampajaññaṃ. Satipadhānaṃ vā abhikkantādīsu satthakabhāvapariggaṇhakañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya saṃvattati. Yathā ca paccanīkadhammappahānaṃ anurūpadhammadesanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavajjanā satokārīpuggalasevanā ca tattha ca yuttapayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā. Arahattamaggena bhāvanāpāripūrī hoti. Tathā hi arahāva ‘‘sativepullappatto’’ti vuccati.

Dhammānaṃ, dhammesu vā vicayo, so eva heṭṭhā vuttanayena sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. Paripucchakatāti ācariyaṃ payirupāsitvā pañcapi nikāye sahaṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānaṃ, tassa tassa ‘‘idaṃ, bhante, kathaṃ imassa ko attho’’ti evaṃ khandhādīsu atthapucchakabhāvo. Tenāha ‘‘khandha…pe… bahulatā’’ti.

Vatthuvisadakiriyāti cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni ca cīvarādīni idha ‘‘vatthūnī’’ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa ca cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayoti? Antarantarā pavattanakacittuppādavasena evaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya ijjhantiyāpi aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍane. Tena na kevalaṃ taṃ vatthuyeva , atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā nissitāparisuddhi viya visayassa aparisuddhatāya visayīnaṃ aparisuddhiṃ dasseti anvayato byatirekato ca.

Samabhāvakaraṇaṃ kiccato anūnādhikabhāvakaraṇaṃ. Yathāpaccayaṃ saddheyyavatthusmiṃ adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca anubalappadānasithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahakiccaṃ kātuṃ na sakkotīti sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ, vikkhepapaṭipakkho. Yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ karontānaṃ saha pavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ.


我来将这段巴利文直译成简体中文：
232. "前方法"即"念觉支处诸法"等所来方法。"如是"即今所说行相。念及正知为念正知。或念为主在前行等摄益知为念正知。彼一切处作念性故转起念觉支。如断对治法及说随顺法为未生善法生,如是远离无念人亲近作念人及彼勤修为念觉支生,以"念正知"等显此义。以阿罗汉道修习圆满。如是唯阿罗汉称"得念广大"。
法或法中简择,彼即如下说方法觉支,彼法择觉支。"遍问"即亲近师已遍问五部及注释,于彼彼结处"此尊者云何,此何义"如是蕴等中义问性。故说"蕴...等多"。
"事清净作"即因心心所转起处性身及衣等依此说为"事",彼等如令心生乐如是作彼等清净作。故说"内外"等。"过多过"即风等过多过。"汗垢涂"即以汗及垢称身垢所涂。以及摄其他身心逼恼。"住处"以或摄钵等应见。不清净时或为境时。云何修习者彼等为境?依中间心生转起如是说。彼等心生虽成就一境性而转不清净。心心所缘等缘中。"智亦"即亦字为合集。以彼不唯彼事,然彼不清净时智亦不清净,如依不清净依者不清净,如是显境不清净令境者不清净,从顺及相违。
平等作用为作业无减无增作。如缘于信处胜解作用锐利故慧不清净及精进等给予力微弱等故信根强。故说"其余弱"。"彼"即彼信根强及其余弱故。不令堕懈怠分给予相应法持举为持举,不能作持举作用应结。近住所缘或不舍为近住,散对治。或令相应不散者为不散。如眼于色如实见境自性,不能作见作用因被强信根胜。因俱生法中作主转起俱行法一味故义成,不然。"故"即摄前说义为因。"彼"即信根。


Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti – ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ – ‘‘taṃ dhammasabhāvapaccavekkhaṇena…pe… hāpetabba’’nti. Tathā amanasikaraṇenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanaṃ nānuyuñjanenāti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasikaroto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭutarabhāvāvahena manasikārena saddhindriyaṃ tehi samataṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti so hi āyasmā saddhādhimutto tattha ca katādhikāro satthu rūpakāyadassane pasuto eva hutvā viharanto satthārā – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 

我来将这段巴利文直译成简体中文：
"法自性观察"即于信处殊胜等功德胜解最胜转起故信根强生,彼由缘及缘生等分别如实观察。如是以如是法性方法从自性本质摄取时广大胜解不生 - 因"此为此等诸法自性"慧作用最胜。主法中如信强时慧弱,如是慧强时信弱。故说"彼应以法自性观察...等令减"。
如是"不作意"即以何行相修习者信根强生,不修习彼行相为说。此中信根强二种由自缘殊胜超胜作用或由精进等作用弱。此中初种示减方法,第二种则如作意者因精进等作用弱故信根强生,如是以不作意由令精进等锐利作意令信根与彼等平等应减。以此方法于余根亦应知减方法。
"跋迦梨长老事"即彼具寿信胜解于彼作已作专事见师色身而住,被师"跋迦梨,见此腐身何用,跋迦梨,见法者见我"等(相应部)。

3.87) ovadiyamāno kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsavissajjanena attānaṃ dassetvā –

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

Gāthaṃ vatvā ‘‘ehi, vakkalī’’ti āha. So tena vacanena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya bahulabhāvato vipassanāvīthiṃ nārohati. Taṃ ñatvā bhagavā indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanayena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ – ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiyādibhāvanāya hāyati samādhipakkhikattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. So hi āyasmāpi satthu santikā kammaṭṭhānaṃ gahetvā sītavane viharanto – ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamanameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ pavattetuṃ nāsakkhi. Satthā tattha gantvā vīṇopamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yājetvā bhāvento vipassanaṃ ussukkāpetvā arahatteva patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.


我来将这段巴利文直译成简体中文：
3.87. 被教导已被置于业处亦不修习而被遣,登上要自杀悬崖处。尔时世尊如其所坐放光显现自身说偈 -
"比丘多喜悦,信佛教,
应得寂静处,行灭乐"(法句381)-
说已言"来,跋迦梨"。彼因此语如以甘露灌顶欢喜欢悦开始观,因信多不升观道。知彼已世尊为令根平等清净业处已给。彼依师所给方法勤观以道次第得阿罗汉。故说"跋迦梨长老事于此为譬"。"于此"即信根过强余根不作作用。
"余作用差别"即近住等作用殊胜。"轻安等"等字应见摄定舍觉支。"应减"即如信根强以法自性观察减,如是精进根过强以修轻安等减因彼属定分。如是定根过强怖堕懈怠以修精进等保护,如是一向以修精进等保护精进根过强怖堕掉举而减。故说"以轻安等修应减"。"尊者输那事"即细软输那长老事。彼具寿亦从师取业处住寒林 - "我身柔软,不能以乐得乐,应疲劳身作沙门法"而决定住行,勤修足掌起泡亦舍受作坚精进,因太精进不能转殊胜。师往彼处以琵琶喻教导示精进平等方法已清净业处往耆阇崛山(王舍城耆阇崛山)。长老亦依师所给方法令精进平等修勤观住于阿罗汉。故说"应示尊者输那事"。"于余亦"即于念定慧根亦。


Samatanti saddhāpaññānaṃ aññamaññaṃ anūnādhikabhāvaṃ, tathā samādhivīriyānañca. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññanātivattanaṃ visesato icchitabbaṃ. Yato tesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samatāya sati aññamaññupatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhatīti. Balavasaddhotiādi vuttasseva atthassa byatirekamukhena samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi so avatthusmiṃ pasīdati, seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca lūkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, visamabhāvo anatthāvaho, evaṃ samādhivīriyānaṃ aññamaññaṃ samabhāvo atthāvaho, itaro anatthāvaho, tathā samabhāvo avikkhepāvaho, itaro vikkhepāvaho. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Esa nayo uddhaccaṃ abhibhavatīti etthāpi. Tadubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kātabbanti samataṃ kātabbaṃ.

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikāramattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sambuddhena vuttavidhi ijjhatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhipadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti lokiyaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati, lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 

我来将这段巴利文直译成简体中文：
"平等"即信慧互不增减,如是定精进亦。如信慧各为主法,作用互不超越特别所求。由此彼等同担故得安止,如是定精进属懈怠掉举分平等时因互相支持故相应法无二边堕以正得安止。"强信"等是以相反门支持所说义。其义 - 谁具强信不明智,彼盲信非证信。如是彼信无处,如外道弟子。倾向"狡诈分"即倾向欺诈分。以信少慧超越由因相似欺诈想"唯以心生无舍施物亦成施福"等,如是成为粗思维所劫心者不取智者语,不得晓喻。故说"如病起于药不可医"。如此信慧互平等有益,不平等无益,如是定精进互平等有益,余无益,如是平等令不散,余令散。胜懈怠,故不得安止为意。此法于胜掉举亦如是。"彼二"即信慧二及定精进二。"应作平等"即应作平等。
"修定者"即修止业处者。"如是"即如是时,信稍强时义。"信"即不思"地地如是作意如何生禅"而"定佛所说方法成就"而生信。"确信"即如入境以胜解行相决定倾向。一境性强合因禅以定为主。"二"即定慧。说"以平等亦"因修定者定过强时慧过强亦所求,义为以平等亦。"安止"即世间安止。如是说"有亦"疑,出世间安止则以彼等平等所求。如说"修止观双运"(增支部)。

4.170). Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samānataṃ icchati, kathaṃ satīti āha – ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcindriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’icceva vuttaṃ, na ca ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyuttoti sabbakammiko. Tenāti yena kāraṇena sabbattha icchitabbā, tena āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā, sabbena vā līnuddhaccapakkhikena bojjhaṅgena atthetabbā sabbatthiyā, sabbatthiyāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi satipaṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha – ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha – ‘‘samapaññāsa…pe… puggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvagahaṇanti āha – ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ so eva paññāvepullappattopīti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayoti.

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa sabbapaṭhamaṃ karontīti devadūtasuttādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
4.170. 若特别求信慧及定精进平等,如何说念? 说"念则一切处强合"。"一切处"即于懈怠掉举分五根。取掉举分一分说"信精进慧"。否则应取亦。如是唯说"以懈怠分定",不说"以轻安定舍"。彼念。如王事一切所任为一切事者。"彼"即以何因一切处所求,故注释说。一切处所任为一切处者,或以一切懈怠掉举分觉支应求为一切处,一切处即一切处者。"心"即善心。彼以念为依归,为未得得未证证。故说"以防护现前"等。
"蕴等差别未入慧"即依多闻亦于蕴处等未住智者。因亲近多闻者生闻所成智。具弱观者亦因住修所成智故一向名为有慧故说"等慧...等亲近人"。由所知法甚深故能知智甚深摄故说"于甚深蕴等转甚深慧"。彼所知以如是慧应行故甚深智行,或彼慧于彼差别转为甚深智行,彼观察故说"甚深慧差别观察"。如得念广大唯阿罗汉,如是彼亦得慧广大故说"以阿罗汉道修习圆满"。于精进等亦此方法。
"使热铁钉入手"等说五种缚业刑罚于地狱生有者最先作如天使经等(中部)。

3.250), tassā ādito vuttattā ca āha – ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi tiracchānehi ca vibādhanīyakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ, ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi kālo nāgarājā catunnaṃ buddhānaṃ rūpadassāvī.

Evaṃ ānisaṃsadassāvinoti ‘‘vīriyāyatto eva sakalalokiyalokuttaravisesādhigamo’’ti evaṃ ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ. Saha vipassanāya ariyamaggapaṭipāṭi, sattavisuddhiparamparā vā. Sā hi vaṭṭato niyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma.

Kāyadaḷhībahuloti kāyassa posanapasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍāya bhikkhāya paṭipūjanā piṇḍāpacāyanā. Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvāti vadanti. Manussasampatti, dibbasampatti , ante nibbānasampattīti tisso sampattiyo. Sitaṃ karontovāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyassa posanabahulānaṃ yāvadatthaṃ paribhuñjitvā seyyasukhādiṃ anuyuñjantānaṃ tiracchānakathikānaṃ dūratova vajjanaṃ kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālenakālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha ‘‘kucchiṃ pūretvā’’tiādi.

Visuddhimagge pana ‘‘jātimahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇā’’ti idaṃ dvayaṃ na gahitaṃ, ‘‘thinamiddhavinodanatā, sammappadhānapaccavekkhaṇā’’ti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya gahitaṃ, vīriyuppādane yuttapayuttassa thinamiddhavinodanaṃ atthato siddhameva. Tattha thinamiddhavinodanaṃ kusītapuggalaparivajjana-āraddhavīriyapuggala-sevana- tadadhimuttatāpaṭipakkhavidhamana-paccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakāti daṭṭhabbā.


我来将这段巴利文直译成简体中文：
3.250. 从初说故说"从五种缚业刑罚始"。"车运等时"等字摄彼余人畜所恼时。"一佛间"此依次第于饿鬼生有情说,或有些饿鬼如有些畜生如是长寿故如是说。如是迦罗龙王见四佛色身。
"如是见功德"即"依精进得一切世出世殊胜"如是见功德性者。"行道"即有前分涅槃行道。与观俱圣道次第,或七清净次第。彼为从轮回出离应行道故名行道。
"多养身"即专事养身。"施食"即国施食。以自正行令施资具者于己作大果故恭敬施食为敬施食。"取出"即从钵袋取出。"闻彼声"即在叶屋门站立以五通中天耳通闻彼优婆夷语。人成就、天成就、最后涅槃成就为三成就。"作微笑"即"我无难超轮回苦"省察终时生喜故作微笑。
远离懒惰者不知修习名字亦多养身尽情受用乐卧等从事无益谈者为远离懈怠人。"昼以经行坐"等以修习始精进坚精进时时亲近为亲近精进人。故说"填腹"等。
然清净道论不取"观察生大、观察梵行者大"此二,取"除昏睡、观察正勤"此二。此中以见功德摄观察正勤因见世出世殊胜得依精进故。取除昏睡于彼胜解,于生精进所适者除昏睡义成。此中除昏睡由远离懈怠人亲近精进人倾向彼除对治缘集,观察恶趣怖等由激励令生精进觉支应见。


Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammasaṅghaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā. Evaṃ sesaanussatīsu pasādanīyasuttantapaccavekkhaṇāya ca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Evarūpe kāleti dubbhikkhabhayādīsūti vuttakāle. Samāpattiyā…pe… na samudācarantīti idaṃ upasamānussatiyā vasena vuttaṃ. Saṅkhārānañhi sappadesavūpasamepi nippadesavūpasame viya tattha sapaññāya pavattanato bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti. Pasādanīyesu ṭhānesu pasādasinehābhāvena saṃsūcitahadayatā lūkhatā. Sā ca tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa. Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇehi sappāyautuiriyāpathaṃ gahitanti daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Sattesu labbhamānaṃ sukhadukkhaṃ ahetukanti ayameko anto, issarādivisamahetukanti ayaṃ dutiyo, ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahānasāraddhakāyatā-saṅkhātapassaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati. Eteneva sāraddhakāyapuggalaparivajjana-passaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

Vatthuvisadakiriyā indriyasamattapaṭipādanā ca ‘‘paññāvahā’’ti vuttā. Samathāvahāpi tā honti samathāvahabhāveneva paññāvahattāti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.

Karaṇakosallabhāvanākosallānaṃ nānantariyabhāvato rakkhaṇakosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’icceva vuttaṃ. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ appamādavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuṭṭhāpanaṃ. Vuttañhetaṃ bhagavatā –

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletunti. Evaṃ, bhante’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
"直至近行"说因佛随念以近行定为终。"遍满全身"即以喜生殊胜色遍满全身。随念法僧功德亦直至近行喜觉支遍满全身生起为结合。如是余随念于观察净信经亦应结合因彼亦以解脱处性故同趣。"如是时"即所说饥馑怖等时。"定...不现行"此依止息随念说。因诸行有余息灭如无余息灭,因此智转故修习作意能镇伏烦恼成就近行定,具如是喜悦令生喜觉支。以于净信处无信爱所示心性为粗糙。彼由于此不恭敬作而知故说"以不恭敬作所示粗糙性"。
轻安即以身心疲恼止息为相,如所说觉支性轻安觉支,彼轻安觉支。"亲近胜食"即亲近胜适食。由季节威仪乐摄应见摄取适宜季节威仪。因彼三种适宜亲近由令身适业引生心适业而为二种轻安因。"有情所得苦乐无因"此一边,"自在等不平等因"此第二,不至此二边"如自业有"此中道行。中舍加行者彼为中舍加行,彼性为中舍加行性。因此为除身粗重性称为身轻安性因而引生二轻安。由此应见说远离身粗重人亲近身轻安人引生彼。
清净事及令根平等修习说为"引生慧"。彼等亦引生止因以引生止性故为引生慧性故说"应知清净事等"。
因作善巧修习善巧无间性及护善巧以彼为根故唯说"相善巧名为善巧取遍相"。"太弱精进等"等字摄慧加行弱及不放逸缺。"彼举"即彼沉没心以生择法觉支等令从低沉起。世尊说此：
"诸比丘,心沉没时是时应修择法觉支,是时应修精进觉支,是时应修喜觉支。何因?诸比丘,沉没心以此法善令起。诸比丘,如人欲燃小火,彼投干草于此,投干牛粪,投干柴,施口风,不以尘撒,此人能燃小火耶?如是,尊者"(相应部)

5.234).

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva.

Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni….pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ, bhante’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
5.234. 此中应知以各自食修习生择法觉支等为生起,彼下即已显示。
"太强精进等"等字摄慧加行强及喜举。"彼制"即彼掉举心以生定觉支等令从掉举制止。世尊亦说此：
"诸比丘,心掉举时是时应修轻安觉支,是时应修定觉支,是时应修舍觉支。何因?诸比丘,掉举心以此法善令寂静。诸比丘,如人欲灭大火聚,彼投湿草...乃至...以尘撒,此人能灭大火聚耶?如是,尊者"(相应部)

5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na uppādeti, tena taṃ nirassādaṃ hoti. Tathā bhāvanāya sammadeva vīthipaṭipattiyā abhāvena upasamasukhaṃ na vindati, tenapi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti.

Tassa saṃveguppādanañca pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññavibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāniyeva. Ye pana sattā āhārūpajīvino tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena bhāvanācittassa tosanātiattho.

Sammāpaṭipattiṃāgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammadeva bhāvanāpaṭipattiṃ āgamma.

Alīnantiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannañca. Tattha alīnatāya paggahe, anuddhatāya ca niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhaccatāhi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye cittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya upekkhanā vuccati. Esāti samādhibojjhaṅgo anuppanno uppajjati. Arahattamaggena bhāvanāpāripūrī hotīti etena nippariyāyato samādhivepullappattopi arahā evāti dasseti.


我来将这段巴利文直译成简体中文：
5.234. 此中亦应知以各自食修习生轻安觉支等为生起。此中轻安觉支修习已说,定觉支说中,余下说。"慧加行弱"即慧作用少。如施以无贪为主,戒以无瞋为主,如是修习以无痴为主。此中慧不强时,修习不生前后殊胜,如未调食于瑜伽者不生心爱乐,故彼无喜。如是因修习不正道行故不得止乐,以此亦心无喜。故说"慧加行...无喜"。
"彼生厌怖及生信为医治"显示此说"八厌怖事"等。此中生老病死如应于善趣恶趣有故,应见彼余五种缚等饥渴等互相恼等因恶趣苦。此一切取彼彼有情依现有,故别取过去未来轮回根本苦。然有情依食活命于此依精进果活命者,应见取彼等不共活命苦为第八厌怖事。"此说时喜悦"即此应喜悦时如所说以生厌怖及生信善喜悦,以生厌怖前起生信令修习心欢喜义。
"依正行"即离沉掉以止道行依善修习行。
"不沉"等中以懈怠分法不过强故不沉,以掉举分不过强故不掉,以慧加行成就得止乐故不无喜,因此于境正转及止道行。此中以不沉于举,以不掉于制,以不无喜于喜悦不行作用。以不沉不掉故于境正转,以不无喜故止道行,或以正转故不沉不掉,以止道行故不无喜应见。"此说时舍"即此应舍时超越称为于心举制喜悦忙碌对治而舍说。"此"即未生定觉支生。以阿罗汉道修习圆满由此显示无余得定广大亦唯阿罗汉。


Anurodhavirodhapahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhayavasena cassa virujjhanaṃ passaddhisambojjhaṅgassa bhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassento ‘‘sattamajjhattatā’’tiādimāha. Tathā hissa sattasaṅkhārakelāyanapuggalaparivajjanaṃ ‘‘uppattiyā kāraṇa’’nti vuccati. Upekkhāya hi visesato rāgo paṭipakkho, tato rāgabahulassa puggalassa upekkhā ‘‘visuddhimaggo’’ti vuccati. Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhārasahitāya saṅkhyāsamānatāya dassanatthaṃ. Saṅkhyā eva hettha samānaṃ, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti, na addhānakkhamaṃ, na ciraṭṭhāyi ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

Mamāyatīti mamattaṃ karoti. Mamāti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ dabbaṃ karontā. Assāti upekkhāsambojjhaṅgassa arahattamaggena bhāvanāpāripūrī hoti. Tathā hi arahato eva chaḷaṅgupekkhānipphatti.

Asubhārammaṇādhammāti asubhappakārā asubhajhānassa ārammaṇabhūtā dhammā. Kāmaṃ indriyabaddhāpi kesādayo asubhappakārā eva, visesato pana jigucchitabbe jigucchāvahe gaṇhanto ‘‘dasā’’ti āha. Yathā manasikaroto sabhāvasarasato tattha asubhasaññā santiṭṭhati, tathā pavatto manasikāro upāyamanasikāro. Asubhe asubhapaṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā manasikāro asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo.

Manacchaṭṭhānaṃ indriyānaṃ suṭṭhu susaṃvaraṇe sati avasaraṃ alabhanto kāmacchando pahīyateva, tathā bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyati. Yo pana āhāre paṭikkūlasaññaṃ tabbipariṇāmassa tadādhārassa tassa ca udariyabhūtassa ativiya jegucchataṃ, kāyassa ca āhāratiṭṭhakataṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena visesato bhojane mattaññū nāma. Tassa kāmacchando pahīyateva, aṭṭhakathāyaṃ pana appāhārataṃyeva dassetuṃ ‘‘catunna’’ntiādi vuttaṃ. Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Abhidhammapariyāyena sabbopi lobho kāmacchandanīvaraṇanti ‘‘arahattamaggena āyatiṃ anuppādo’’ti vuttaṃ.

Mejjati hitapharaṇavasena siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā. Sā eva paṭipakkhato cetaso vimuttīti mettācetovimutti. Tattha mettāyanassa sattesu hitapharaṇassa uppādanaṃ pavattanaṃ mettānimittassa uggaho. Tenāha ‘‘odissakā’’tiādi.


我来将这段巴利文直译成简体中文：
以断顺违故中性为舍觉支因,此有成就,此无不成就,彼中性依境二种故说"有情中性、行中性"。依彼二者其违以修习轻安觉支已远离故唯显示断顺方法说"有情中性"等。如是说远离宠爱有情行人为"生起因"。因舍特别与贪相对,故多贪人舍说为"清净道"。"二行相"即观察业自性、观察无我性此二因。"唯二"限定为显示与行俱数平等。此唯数平等,非所数一切平等。无主性为非我所性。若有我则以彼所有性衣或余物名我所,然彼全无为意。"非久"即不堪久住,不长存短暂无常义。"暂时"为彼同义语。
执为我即作为我所。"我"以爱取住。"作财"即作为财物。"彼"即舍觉支以阿罗汉道修习圆满。如是唯阿罗汉成就六支舍。
"不净所缘法"即不净相为不净禅所缘法。虽结生所系发等亦是不净相,然特别于可厌可嫌取故说"十"。如作意由自性使彼立不净想,如是转起作意为方便作意。于不净取不净厌逆相,或如彼生取相,如是作意为取不净相。从事引生近行安止不净修习为修习不净。
意为第六诸根善防护时不得机会欲贪即断,如是知食量节食者无昏睡胜伏故不得入处欲贪断。然于食厌逆想彼变化彼所依及彼成腹物极可厌,及身以食住立善知者,彼一切由知食量特别名知食量。彼欲贪即断,然注疏唯显少食故说"四"等。不净业帝须长老见骨相。"已断"即以镇伏已断。阿毗达摩法门一切贪为欲贪盖故说"以阿罗汉道未来不生"。
"以利益遍满而润"为友,利益人,于彼友有,或彼此为慈,为利益性。彼即由对治为心解脱为慈心解脱。此中生起运转慈性于有情利益遍满为取慈相。故说"有限"等。


Tattha attapiyasahāyamajjhattaverivasena odissakatā. Sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggaṇhane veditabbā. Uggaho yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā, sabbā itthiyo purisā ariyā anariyā devā manussā vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsatividhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhisopharaṇamettā. Sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā. Ekekasmiṃ averā hontu, abyāpajjā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattiyā vīsatividhā anodhisopharaṇamettā, taṃ sandhāyāha – ‘‘odhiso…pe… bhāventassapī’’ti. Tvaṃ etassātiādinā kammassakatāpaccavekkhaṇaṃ dasseti . Paṭisaṅkhāne ṭhitassāti kodhe yathāvuttassa ādīnavassa tappaṭipakkhato akodhe mettāya ānisaṃsassa ca paṭisaṅkhāne sammadeva jānane. Sevantassāti bhajantassa byāpādo pahīyati.

Atibhojane nimittaggāhoti āhārassa adhikabhojane thinamiddhassa nimittaggāho, ‘‘ettake bhutte thinamiddhaṃ uppajjati, ettake no’’ti thinamiddhassa kāraṇākāraṇaggāhoti attho. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ, rattiyaṃ manasikarontassapīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti tadubhayassa pahānakāraṇaṃ dassento bhagavā – ‘‘atthi, bhikkhave, cetaso vūpasamo’’tiādimāha. Tasmā bāhusaccādi tassa pahānakāraṇanti dassetuṃ ‘‘apica cha dhammā’’tiādimāha. Tattha bahussutassa ganthato, atthato dhammaṃ vicārentassa attavedādipaṭilābhasambhavato vikkhepo na hoti. Yathāvihitapaṭipattiyā yathādhammapaṭikārappattiyā ca vippaṭisāro anavasarovāti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti vuttaṃ. Yadaggena bahussutassa paṭisaṅkhānavato uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetaso vūpasamakarattā uddhaccakukkuccassa pahānakārī vuttā, vuddhabhāvaṃ pana anapekkhitvā vinayadharā kukkuccavinodakā kalyāṇamittāti daṭṭhabbā. Vikkhepo ca bhikkhūnaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.


我来将这段巴利文直译成简体中文：
此中依自爱、友、中性、怨敌有限。破除界限成无限。依遍满一等方为方遍满应知慈取。取乃至近行应见。已取修习为修,一切女人、男人、圣者、非圣者、天、人、堕处依有情处转起七种或二十八种,依十方处转起十种,于一一方依有情等女人等无怨等分别八十四百种差别为有限遍慈。一切有情、生物、众生、补特伽罗、摄入自体依此等五种。一一无怨、无恼、无苦、自守护乐依四种转起二十种无限遍慈,依此说"有限...乃至...修习者"。以"汝彼"等显示观察业自性。"住于观察"即于嗔如所说过患,由对治于无嗔慈功德及善观察善知。"亲近"即亲近瞋恚断。
"过食取相"即于食过食取昏睡相,"如是食昏睡生,如是不"为取昏睡因非因义。"日中日光"即日中取相日光,夜作意者亦如是此中应知义。因头陀支依精进故说"依头陀支适宜语亦"。
恶作亦依追悔已作未作转起故令心不寂故与掉举同相,世尊显示断彼二因说:"诸比丘,有心寂静"等。故说"又六法"等显示多闻等为彼断因。此中多闻由文、义观察法故生自觉等不散乱。如理行故如法对治得故追悔无机会故说"以多闻...乃至...掉举恶作断"。如多闻观察者掉举恶作断,如是应见以好问、明了律、知恩亦彼断。亲近长老引生长老性故因作心寂静故说为掉举恶作断因,然不顾长老性,应见律师除恶作善友。比丘散乱多因恶作故以"多问应不应等"律门说好问等。"已断掉举恶作"为限定处格。因恶作与忧俱故说以阿那含道未来不生。


Kusalākusalā dhammātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Kāmaṃ bāhusaccaparipucchakatāhi aṭṭhavatthukāpi vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā vuttaṃ ‘‘tīṇi ratanāni ārabbhā’’tiādi. Vinaye pakataññutāya ca sati sikkhāya kaṅkhāya asambhavo eva, tathā ratanattayaguṇāvabodhe sati pubbantādīsu saṃsayassāti āha – ‘‘vinaye’’tiādi. Okappanīyasaddhā saddheyyavatthuṃ anupavisitvā viya adhimuccanaṃ, tañca tathā adhimokkhuppādanameva. Saddhāya ninnapoṇapabbhāratā adhimutti. Arahattena kūṭaṃ gaṇhi sattapi bojjhaṅge vitthāretvā desanāya osāpitattā.

Āhārasuttavaṇṇanā niṭṭhitā.

2. Pariyāyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"善不善法"等中所应说,彼已于前说。虽以多闻好问八事疑亦断,然三宝为根余疑故说"缘三宝"等。明了律有时于学无疑生,如是了知三宝功德时于前际等无疑故说"于律"等。胜解信深入当信事而胜解,彼即如是生胜解。信倾向趣向为胜解。以阿罗汉为顶因广说七觉支而终说。
食经注释终。
2.方便经注释

233.Sambahulātivuccanti saṅghasamaññāya abhāvato. Tato paranti tiṇṇaṃ janānaṃ upari saṅgho catuvaggakaraṇīyādisaṅghakammavasena kammappattattā. Pavisiṃsūti bhāvini pavisane bhūte viya katvā upacārena vuttanti āha – ‘‘paviṭṭhā’’ti. Bhāvini hi bhūte viya upacāro. Tenāha – ‘‘te panā’’tiādi, te pana bhikkhūti attho. Puna te panāti titthiyā titthiyasāvakā ca.

Imasmiṃpaññāpaneti ‘‘pañca nīvaraṇe pahāyā’’tiādinayappavatte imasmiṃ pakāre atthapaññāpane. Visissati aññamaññato pabhijjatīti viseso, bhedo. Svāyaṃ idha antogadhādhikabhāvo adhippetoti āha – ‘‘ko visesoti kiṃ adhika’’nti. Adhikaṃ payasanaṃ payuñjananti adhippayāso, adhikappayogo. Nānā karīyati etenāti nānākaraṇaṃ, bhedoti āha – ‘‘kiṃ nānatta’’nti. Dutiyapadeti ‘‘anusāsaniyā vā anusāsani’’nti etasmiṃ pade. Eseva nayoti yathā paṭhamasmiṃ pade atthayojanā, evaṃ dutiyapadepi yojetabbā.

Tīṇi ṭhānānīti devamārabrahmaṭṭhānāni tīṇi ‘‘sadevake loke’’tiādinā loke pakkhipitvā. ‘‘Sassamaṇabrāhmaṇiyā pajāya sadevamanussāyā’’ti dve ṭhānāni. ‘‘Pajāyā’’ti ettha pakkhipitvā iti pañcahi padehi. Uddesanti uddisitabbataṃ. Gaṇananti eko kāmacchandoti gahetabbataṃ gacchati. Attano hatthapādādīsūti nidassanamattaṃ daṭṭhabbaṃ samudāyaṃ ārabbha paṭighassa uppajjanato. Attano khandhesu vimati ‘‘ahaṃ nu khosmī’’tiādinā.

Kiñcāpi sabbaṃ vīriyaṃ cetasikameva, yaṃ pana kāyakammādhiṭṭhānādivasena manasi kāyikapayogasamuṭṭhāpanaṃ vīriyaṃ kāyikanti laddhapariyāyanti tato visesetvā cetasikanti yathādhippetadutiyatādassanatthaṃ. Yadipi yathākappitairiyāpathasandhāraṇavasena pavattamānaṃ vīriyaṃ kāyassa tathāpavattassa paccayabhūtanti na sakkā vattuṃ, tathāpi na tādiso kāyapayogo, tadā pavatto natthīti vuttaṃ ‘‘kāyapayogaṃ vinā uppannavīriya’’nti. Satisambojjhaṅgasadiso vāti iminā ajjhattike saṅkhāre ajjhupekkhanavasena pavattā ajjhattadhammesu upekkhātiādinayaṃ atidisati.

‘‘Missakabojjhaṅgā kathitā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘etesū’’tiādi vuttaṃ. Caṅkamantenapi ariyamaggaṃ adhigantuṃ sakkāti katvā vuttaṃ ‘‘maggaṃ apattaṃ kāyikavīriya’’nti. Bojjhaṅgā na labbhantīti nippariyāyabojjhaṅgā na labbhantī. Bojjhaṅge uddharanti pariyāyatoti adhippāyo. Sesāti bahiddhādhammesu sati-dhammavicaya-upekkhā-cetasika-vīriya-savitakka-savicāra-pīti-samādhī dve passaddhiyo ca. Ayaṃ pana nayo pacurappavattivasena aṭṭhakathānayeneva vutto. Theravādavasena pana avitakkaavicāramattā pītisamādhisambojjhaṅgā rūpāvacarāpi atthīti tepi gahetvā dasa missakāva hontīti vattabbaṃ siyāti.

Pariyāyasuttavaṇṇanā niṭṭhitā.

3. Aggisuttavaṇṇanā

234.Loṇadhūpananti loṇañca dhūpanañca loṇadhūpanaṃ. Yodhakammanti yodhapuggalena kattabbaṃ kammaṃ. Mantakammanti rājakiccamantanaṃ. Paṭihārakammanti rañño santikaṃ āgatānaṃ vacanaṃ rañño nivedetvā tato nesaṃ paṭiharaṇakammaṃ. Tasmāti sabbatthikattā satiyā. Evaṃ ‘‘satiñca khvāha’’ntiādikaṃ avoca. Pubbabhāgavipassanā bojjhaṅgāva kathitā paggahaniggahavinoditattā.

Aggisuttavaṇṇanā niṭṭhitā.

4. Mettāsahagatasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
233.. "众多"说因无众名。"此后"即三人以上僧由四人羯磨等僧羯磨成就作业。"入"即未来入如已作方便说故说"已入"。因未来如已作方便。故说"彼等"等,彼等比丘义。又"彼等"即外道及外道弟子。
"此施设"即于"断五盖"等方式转起此相状施设。差别即相互差异分离为殊胜。此中意含增上故说"何殊胜即何增"。增胜加行为增加行。由此造作差别为作差别为分别故说"何差别"。"第二句"即"教诫之教诫"此句。"此即方法"即如初句义合,如是第二句亦应合。
"三处"即天魔梵三处以"有天世间"等摄于世间。"沙门婆罗门众有天人"二处。于"众"此摄故以五句。"列举"即应列举性。"数"即"一欲贪"如是应取性。"自手足等"即应见仅为示例因缘集而生瞋。自蕴疑惑"我是耶"等。
虽一切精进唯心所,然依身业住等转起于心身加行生精进名为身故,区别彼而说心为显示如所欲第二性。虽依维持如所作威仪转起精进为如是转起身因性不可说,然无如是身加行、彼时转起故说"离身加行生精进"。"如念觉支"由此显示依内行舍性转起于内法舍等方法。
说"杂觉支已说"为明此义说"此等"等。因行走亦能证得圣道故说"未得道身精进"。"不得觉支"即不得无方便觉支。意为以方便取觉支。"余"即外法念、择法、舍、心所、精进、有寻、有伺、喜、定、二轻安。此方法由多转起依注疏方法说。然依上座部说无寻无伺喜定觉支色界亦有,故取彼等当说唯十杂说。
方便经注释终。
3.火经注释
234.. "腌熏"即腌及熏为腌熏。"军事"即军人所作事。"谋议"即王事商议。"接待"即通达王处来者言而从彼返答事。"故"即因念一切处。如是说"念实我"等。已说前分观觉支因舍取舍动。
火经注释终。
4.慈俱经注释

235. Kīdisā gati nibbatti etissāti kiṃgatikā, kiṃniṭṭhāti vuttaṃ hoti. Kīdisī paramā uttamā koṭi etissāti kiṃparamā. Kīdisaṃ phalaṃ ānisaṃsaṃ udayo etissāti kiṃphalā. Saṃsaṭṭhaṃ sampayuttanti idaṃ sahagata-saddassa atthadassanamattaṃ, idha pana mettājhānaṃ pādakaṃ katvā vipassanāpubbabhāgabojjhaṅgā ca ‘‘mettāsahagataṃ satisambojjhaṅga’’ntiādinā vuttāti veditabbaṃ. Sabbatthāti sabbesu bojjhaṅgesu sabbesu ca brahmavihāresu.

Paṭikūleti virajjatīti paṭikūlaṃ, aniṭṭhaṃ. Na paṭikūlaṃ appaṭikūlaṃ, iṭṭhaṃ. Tenāha ‘‘iṭṭhe vatthusmi’’nti. Etthāti appaṭikūlavatthusmiṃ. Evanti paṭikūlasaññī. Satte appaṭikūle asubhapharaṇaṃ, saṅkhāre appaṭikūle aniccanti manasikāraṃ karonto. Asubhāyāti asubhasaññāya. Aniccato vā upasaṃharatīti aniccanti manasikāraṃ pavatteti. ‘‘Eseva nayo’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘appaṭikūlapaṭikūlesū’’tiādi vuttaṃ. Chaḷaṅgupekkhanti chasu ārammaṇesu pahīnānurodhassa uppattiyā chaḷaṅgavantaṃ upekkhaṃ.

Mettāyāti mettābhāvanāya. Paṭikūlādīsu vatthūsu icchitavihārena viharituṃ samatthatā ariyānaṃ eva, tattha ca arahato eva ijjhanato ariyiddhi nāma. Tassā ariyiddhiyā ca dassitattā desanā vinivaṭṭetabbā pariyosānetabbā siyā. Arahattaṃ pāpuṇituṃ na sakkoti indriyānaṃ aparipakkattā nikantiyā ca duppariyādānato. Ayaṃ desanāti ‘‘mettāsahagataṃ bojjhaṅgaṃ bhāvetī’’tiādinā ayaṃ desanā āraddhā. Yo hi mettājhānaṃ pādakaṃ katvā sammasanaṃ ārabhitvā arahattaṃ pāpuṇituṃ asakkonto parisuddhesu vaṇṇakasiṇesu vimokkhasaṅkhātaṃ rūpāvacarajjhānaṃ nibbatteti, taṃ sandhāyāha bhagavā – ‘‘subhaṃ kho pana vimokkhaṃ upasampajja viharatī’’ti.

Subhaparamanti subhavimokkhaparamaṃ. Idha loke eva paññā assa. Tenāha ‘‘lokiyapaññassāti attho’’ti. Arahattaparamāva mettā arahattamaggassa pādakattā. Karuṇādīsupi eseva nayoti karuṇādijhānaṃ pādakaṃ katvā saṅkhāre sammasanto arahattaṃ pattuṃ sakkoti, tassa arahatthaparamā karuṇā hoti, evaṃ muditāupekkhāsupi vattabbanti imamatthaṃ atidisati. Puna desanārambhapayojanaṃ pana ‘‘iminā nayenā’’ti heṭṭhā atidiṭṭhameva.

Subhaparamāditāti mettākaruṇāmuditāupekkhānaṃ subhaparamatā ākāsānañcāyatanaparamatā, viññāṇañcāyatanaparamatā, ākiñcaññāyatanaparamatā. Tassa tassāti subhavimokkhassa heṭṭhā tiṇṇaṃ arūpajjhānānañca yathākkamaṃ upanissayattā. Appaṭikūlaparicayāti iṭṭhārammaṇe manasikārabahulīkārā. Appakasirenevāti sukheneva. Tatthāti visuddhatāya iṭṭhesu vaṇṇakasiṇesu. Cittanti bhāvanāmayacittaṃ pakkhandati appanāvasena. Tato paranti tato subhavimokkhato paraṃ vimokkhānaṃ upanissayo nāma na hoti, mettāsahagatabhāvo daṭṭhabbo.

Sattadukkhaṃ samanupassantassāti daṇḍena abhihaṭappattarūpahetuṃ sattesu uppajjanakadukkhaṃ ñāṇena vīmaṃsantassa. Tayidaṃ rūpanimittakaṃ sattesu uppajjanakaṃ dukkhaṃ ñāṇena karuṇāvihārissa visesato pakkhandatīti katvā vuttaṃ ‘‘appakasireneva tattha cittaṃ pakkhandatī’’ti, na pana sabbaso arūpe ānisaṃsadassanato.

Viññāṇaṃsamanupassantassāti idaṃ pāmojjagahaṇamukhena tannissayaviññāṇassa gahaṇaṃ sambhavatīti katvā vuttaṃ. Viññāṇaggahaṇaparicitanti vuttanayena viññāṇaggahaṇe paricitaṃ.


我来将这段巴利文直译成简体中文：
235.. "何趣"即此何种趣生起,说为何归结。"何究竟"即此何种最上最胜顶点。"何果"即此何种果功德生起。"俱、相应"此仅显示俱字义,此中应知说以慈禅为基础前分观觉支"慈俱念觉支"等。"一切处"即一切觉支一切梵住。
厌恶即离贪为厌恶,不可意。非厌恶为不厌恶,可意。故说"于可意事"。"此"即不厌恶事。"如是"即厌恶想。于不厌恶有情遍不净,于不厌恶诸行作意无常。"不净"即不净想。"或无常引导"即转起无常作意。"此即方法"略说义为开显说"不厌恶厌恶"等。"六支舍"即于六所缘断顺生起具六支舍。
"慈"即慈修习。于厌恶等事能住所欲住唯圣者,此中唯阿罗汉成就故名圣神通。显示彼圣神通故应终结应完结说。不能证阿罗汉因根未熟及难尽爱着。"此说"即以"修习慈俱觉支"等此说开始。以慈禅为基础开始观察不能证阿罗汉者于清净色遍生色界禅名解脱,依此世尊说:"具足住净解脱"。
"净为究竟"即净解脱为究竟。此世间慧彼。故说"世间慧者义"。慈以阿罗汉道为基故唯以阿罗汉为究竟。"悲等亦此方法"显示以悲等禅为基础观察诸行能证阿罗汉,彼悲以阿罗汉为究竟,如是喜舍亦应说。又说开始目的以"此方法"如前已显。
"净究竟等性"即慈悲喜舍以净为究竟、以空无边处为究竟、以识无边处为究竟、以无所有处为究竟。"彼彼"即依次为净解脱下三无色禅近依。"习近不厌恶"即多作意可意所缘。"无困难"即容易。"此"即因清净于可意色遍。"心"即修所成心以安止方式倾向。"此后"即此净解脱后非为解脱近依,应见慈俱性。
"见有情苦"即以智审察杖击等形色因有情生苦。彼缘色相有情生苦以智住悲者特别倾向故说"心无困难倾向彼",非一切无色见功德。
"见识"即此依喜取门取彼所依识可能故说。"熟习取识"即如所说方法熟习取识。


Upekkhāvihārissāti upekkhābrahmavihāraṃ viharato. Ābhogābhāvatoti sukhādivasena ābhujanābhāvato. Sukha…pe… sambhavatoti sukhadukkhāti paramatthakammaggahaṇe vimukhatāsambhavato. Avijjamānaggahaṇadukkhanti paramatthato avijjamānasattapaññattigahaṇaparicitaṃ tassa tassa abhāvamattakassa gahaṇampi dukkhaṃ kusalampi hoti. Sesaṃ suviññeyyameva.

Mettāsahagatasuttavaṇṇanā niṭṭhitā.

5. Saṅgāravasuttavaṇṇanā

236.Paṭhamaññevāti puretaraṃyeva. Asajjhāyakatānaṃ mantānaṃ appaṭibhānaṃ pageva paṭhamaṃyeva siddhaṃ, tattha vattabbameva natthīti adhippāyo. Pariyuṭṭhānaṃ nāma abhibhavo gahaṇanti āha – ‘‘kāmarāgapariyuṭṭhitenāti kāmarāgagahitenā’’ti. Vikkhambheti apanetīti vikkhambhanaṃ, paṭipakkhato nissarati etenāti nissaraṇaṃ, vikkhambhanañca taṃ nissaraṇañcāti vikkhambhananissaraṇaṃ. Tenāha – ‘‘tatthā’’tiādi. Sesapadadvayepi eseva nayo. Attanā araṇiyo pattabbo attattho, tathā parattho veditabbo.

‘‘Aniccato anupassanto niccasaññaṃ pajahatī’’tiādīsu byāpādādīnaṃ anāgatattā abyāpādavāre tadaṅganissaraṇaṃ na gahitaṃ. Kiñcāpi na gahitaṃ, paṭisaṅkhānavasena pana tassa vinodetabbatāya tadaṅganissaraṇampi labbhatevāti sakkā viññātuṃ. Ālokasaññā upacārappattā, appanāppattā vā, yo koci kasiṇajjhānādibhedo samatho. Dhammavavatthānaṃ upacārappanāppattavasena gahetabbaṃ.

Kuthitoti tatto. Usmudakajātoti tasseva kuthitabhāvassa usmudakataṃ accuṇhataṃ patto. Tenāha ‘‘usumajāto’’ti. Tilabījakādibhedenāti tilabījakakaṇṇikakesarādibhedena. Sevālena…pe… paṇakenāti udakapicchilena. Appasanno ākulatāya. Asannisinno kalaluppattiyā. Anālokaṭṭhāneti ālokarahite ṭhāne.

Saṅgāravasuttavaṇṇanā niṭṭhitā.

6. Abhayasuttavaṇṇanā

237.Ekaṃsena bhagavā nīvaraṇāti ekaṃsato eva bhagavā ete dhammā nīvaraṇā citte kusalappavattiyā nīvaraṇato. Kāyakilamathoti kāyaparissamo, so pana aṭṭhuppattiyā paccayattā ‘‘daratho’’ti vutto. Cittakilamatho tappaccayajāto daṭṭhabbo. Tenāha – ‘‘tassa kirā’’tiādi. Cittadarathopi paṭippassambhīti ānetvā sambandho. Maggenevāti yathādhigatena ariyamaggeneva. Assāti abhayassa rājakumārassa. Etaṃ kāyacittadarathadvayaṃ.

Abhayasuttavaṇṇanā niṭṭhitā.

Sākacchavaggavaṇṇanā niṭṭhitā.

7. Ānāpānavaggo

1. Aṭṭhikamahapphalasuttādivaṇṇanā

238.Uppannasaññāti saññāsīsena upacārajjhānaṃ vadati. Tenāha ‘‘taṃ paneta’’ntiādi. Chavicammampi upaṭṭhātīti idaṃ saviññāṇakaṃ aviññāṇakampi kāyasāmaññato gahetvā vuttaṃ. Sati vā upādiseseti ettha upādiyati attano ārammaṇaṃ gaṇhātīti upādi, upādānaṃ, etassa ekadese appahīne satīti attho.

Ānāpānavaggavaṇṇanā niṭṭhitā.

8. Nirodhavaggo

1-10. Asubhasuttādivaṇṇanā

248-

我来将这段巴利文直译成简体中文：
"住舍"即住舍梵住。"无屈折"即无依乐等屈折。"乐…乃至…可能"即因乐苦等胜义业取背离可能。"取无所有苦"即熟习取胜义无有情假立,取彼彼仅无亦为善苦。余易知。
慈俱经注释终。
5.商伽罗婆经注释
236.. "最初"即先前。不读诵咒之无辩已先成就,此中无应说义。缠即胜取故说"欲贪缠即欲贪所取"。镇伏即除去为镇伏,由对治出离由此为出离,镇伏及彼出离为镇伏出离。故说"此"等。余二句亦此方法。应证自义为自义,如是应知他义。
"观无常舍常想"等中因瞋等未来故不取不瞋分位断。虽不取,然依思择方式应除故亦得位断可以了知。光明想达近行或安止,任何遍禅等止。法决定应依近行安止方式取。
"热"即炽。"生温水"即彼热性达温水性不太热。故说"生暖"。"以胡麻种子等差别"即以胡麻种子莲茎丝等差别。"以水藻…乃至…浮萍"即水苔。不清净因混浊。不澄清因泥生。"无光处"即离光处。
商伽罗婆经注释终。
6.无畏经注释
237.. "世尊定说盖"即定然世尊说此等法为盖因障心善转起。"身疲"即身疲劳,彼依缘起故说"热恼"。应见心疲由彼缘生。故说"彼实"等。应连接"心热恼亦止息"。"唯以道"即以如所证圣道。"彼"即无畏王子。此身心二热恼。
无畏经注释终。
议论品注释终。
7.入出息品
1.骨大果经等注释
238.. "生起想"即以想为首说近行禅。故说"然彼"等。"亦现起皮肉"即依有识无识身共相说此。"有余依时"即此中执取取自所缘为执取,于彼一分未断时义。
入出息品注释终。
8.灭品
1-10.不净经等注释
248-.

257.Anabhiratinti anabhiramaṇaṃ anapekkhitaṃ. Accantanirodhabhūte nibbāne pavattasaññā nirodhasaññā. Tattha sā maggasahagatā lokuttarā , yā pana nibbāne ninnabhāvena pavattā, upasamānussatisahagatā ca, sā lokiyāti āha – ‘‘nirodhasaññā missakā’’ti. ‘‘Tesaṃ navasū’’tiādi pamādapāṭho. ‘‘Ekādasasu appanā hoti, nava upacārajjhānikā’’ti pāṭho gahetabbo. Vīsati kammaṭṭhānānīti idampi idhāgatanayo, na visuddhimaggādīsu āgatanayo . Ettha ca ārammaṇādīsu yathāyogaṃ appanaṃ upacāraṃ vā pāpuṇitvā arahattappattassa pubbabhāgabhūtā vipassanāmaggabojjhaṅgā kathitā.

Nirodhavaggavaṇṇanā niṭṭhitā.

Bojjhaṅgasaṃyuttavaṇṇanā niṭṭhitā.

3. Satipaṭṭhānasaṃyuttaṃ

1. Ambapālivaggo

1. Ambapālisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
257.. "不乐"即不欢乐、不期待。于究竟灭处涅槃转起想为灭想。此中彼与道俱出世间,然于涅槃倾向性转起及与寂止随念俱者为世间,故说"灭想杂"。"彼等九"等为误写。应取"十一得安止,九为近行禅"读法。"二十业处"此亦此处来方法,非清净道等来方法。此中于所缘等随应达安止或近行后证阿罗汉前分观道觉支已说。
灭品注释终。
觉支相应注释终。
3.念处相应
1.庵婆波利品
1.庵婆波利经注释;

367.Ekāyanvāyanti sandhivasena vuttaṃ o-kārassa va-kāraṃ a-kārassa dīghaṃ katvā. Ayaṃ kira saṃyuttābhilāpo, tattha ayana-saddo maggapariyāyo. Na kevalaṃ ayameva, atha kho aññepi maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’tiādiṃ vatvā yadi maggapariyāyo āyana-saddo, kasmā puna maggoti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti ekova maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññepi bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā, uddese satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ, satiyā maggabhāvadassanatthañca. Na dvedhāpathabhūtoti iminā imassa dvayabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Nibbānagamanaṭṭhenāti nibbānaṃ gacchati etenāti nibbānagamanaṃ, so eva aviparītabhāvanāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya.

Rāgādīhīti ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) evaṃ vuttehi rāgādīhi malehi. Sā panāyaṃ saṃkiliṭṭhacittānaṃ visuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokādhikatājanito ‘‘kahaṃ ekaputtakā’’tiādinā paridevanavasena vācāvippalāpo paridevanaṃ paridevo. Tassa āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Dukkhadomanassānanti ettha cetasikadukkhatāya domanassassapi dukkhasaddeneva gahaṇe siddhe saddena anivattanato sāmaññajotanāya visesavacanaṃ seṭṭhanti ‘‘domanassāna’’nteva vuttaṃ. Cetasikadomanassassāti bhūtakathanaṃ daṭṭhabbaṃ. Ñāyati etena yāthāvato paṭivijjhīyati catusaccanti ñāyo vuccati ariyamaggo. Nanu ayampi maggo, kiṃ maggo eva maggassa adhigamāya hotīti codanaṃ sandhāyāha – ‘‘ayaṃ hī’’tiādi. Taṇhāva kammakilesavipākānaṃ vinanaṭṭhena saṃsibbanaṭṭhena vānaṃ. Tena taṇhāvānena virahitattā tassa abhāvāti attho. Attapaccakkhāyāti attapaccakkhatthāya.

Vaṇṇabhāsananti pasaṃsāvacanaṃ. Visuddhinti visujjhanaṃ kilesappahānaṃ. Uggahetabbanti ettha vācuggatakaraṇaṃ uggaho. Paricayakaraṇaṃ paripucchāmūlakattā taggahaṇeneva gahitanti daṭṭhabbaṃ.

Na tato heṭṭhāti idha adhippetakāyādīnaṃ vedanādisabhāvattābhāvā kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ. Pañcamassa pana vipallāsavatthuno abhāvena ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhānasaddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhānasaddassa atthadassanaṃ. Ādīsu hīti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
367.. "一道"是依连音说,以 va 音替代 o 音,延长 a 音。此为相应语言,其中"道"字为道同义词。不仅此一,更有其他道同义词故作词义分析说"因道"等。若道字为道同义词,何故又说道?针对此质难说"故"等。其中"一道"即唯一道。因无其他趣涅槃道故。不是说此念处为道,更有其他多道法耶?诚然有,然彼等由念处摄取即已摄取,因不离彼故。如是于义释摄取智勇等,于总说唯取念是依所化意乐应见,及为显念道性。"非二分道"以此显示此无二分性如无非趣涅槃性。"以趣涅槃义"即由此趣涅槃为趣涅槃,即是不颠倒修习义,由彼趣涅槃义,即为趣证涅槃方便义。"以应寻求义"即应寻求性。
"贪等"即如所说"贪为垢,瞋为垢,痴为垢"之贪等垢。又此污染心清净成就,因转向不生愁等,故说"超越愁悲"等。此中以亲属衰损等为缘心恼内燃为愁。以亲属衰损等为缘由愁增上所生"何处独子"等悲叹语言散乱为悲。彼未来不生此为超越,故说"为断"。"苦忧"中以心苦性忧亦以苦声摄取成就,因声不舍故总说胜义别说"忧"。应见说心忧为实语。由此如实通达四谛故说圣道为道。此亦是道,何故道即为道证得耶?针对此质难说"因此"等。渴爱以缝结业烦恼异熟义为缝。由离彼渴爱缝故为无彼义。"为自证知"即为自证知故。
"说功德"即赞叹语。"清净"即清净断烦恼。"应受持"此中口诵为受持。应见造作熟习因依问故由彼摄取即已摄取。
"非彼以下"此因此处所说身等无受等自性,及身受心解脱三地法别取颠倒事其他性故,说下取中颠倒事未尽。因无第五颠倒事故说"非以上"。此依所缘差别说念处差别。"三念处"为显念处词义解释,非显此经文所说念处词义。"如'以触集为受集,以名色集为心集,以作意集为法集'"。

5.408) satipaṭṭhānāti vuttānaṃ satigocarānaṃ pakāsake suttapadese saṅgaṇhāti. Evaṃ paṭisambhidāmaggapāḷiyampi avasesapāḷipadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ.

Ariyoti ārakattādinā ariyaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte (ma. ni. 

我来将这段巴利文直译成简体中文：
5.408) 如是说念处为显念境之经文所摄。如是应见《无碍解道》圣典中等字亦为显示其余圣典处义。"念之住"即念应住处。
"圣"即以远离等说等正觉圣者。"此"即此六处分别经。

3.311). Tattha hi –

‘‘Tayo satipaṭṭhānā yadariyo…pe… marahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe... marahati. Puna caparaṃ, bhikkhave, satthā …pe… idaṃ vo sukhāyāti. Tassa ekacce sāvakā na sussūsanti…pe… ekacce sāvakā sussūsanti…pe… na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ceva attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatañca attamanatañca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ, bhikkhave, dutiyaṃ satipaṭṭhānaṃ…pe… marahati. Puna caparaṃ, bhikkhave,…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, tatiyaṃ satipaṭṭhāna’’nti –

Evaṃ paṭighānunayehi anavassutatā niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulavacanena kammatthopi hotīti.

Tathāssa kattuatthopi labbhatīti ‘‘patiṭṭhātīti paṭṭhāna’’nti vuttaṃ. Upaṭṭhātīti ettha upa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti ‘‘okkanditvā pakkhanditvā pavattatīti attho’’ti vuttaṃ. Puna bhāvatthaṃ satisaddaṃ paṭṭhānasaddañca vaṇṇento ‘‘atha vā’’tiādimāha. Tena purimavikappe sati-saddo paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ idha imasmiṃ suttapadese adhippetaṃ.


我来将这段巴利文直译成简体中文：
3.311) 此中：
"三念处圣者...乃至...值得称赞。如是此说,缘何说此?诸比丘,此处师为弟子说法,悲愍、求利益、依悲愍:'此为汝等利益,此为汝等安乐'。彼弟子不欲听,不倾耳,不住心于智,离师教而行。此处,诸比丘,如来不生不满,不感受不满,无染而住,具念正知。诸比丘,此第一念处。圣者修习...乃至...值得称赞。复次,诸比丘,师...乃至...为汝等安乐。彼一些弟子不欲听...乃至...一些弟子欲听...乃至...不离师教而行。此处,诸比丘,如来不生不满,不感受不满,不生满意,不感受满意。舍离彼二不满与满意,住舍,具念正知。诸比丘,此第二念处...乃至...值得称赞。复次,诸比丘...乃至...安乐,彼弟子欲听...乃至...而行。此处,诸比丘,如来生满意,感受满意,无染而住,具念正知。诸比丘,此第三念处。"
如是以瞋随眠无染,常现起念超越彼二说为"念处"。因唯诸佛有常现起念为不共法性,非诸独觉等。"pa"音显示开始,开始即转起故说"应转起义"。以念为作者应施设为念处。因"ana"音以多说亦为业义。
如是得其作者义故说"住立为住"。"现起"此中"upa"音显示胜义殊胜趣入故说"倾入趣入转起义"。又释念字义处字义说"或"等。由此知先择念字处字为作者义。"以忆念义"即以忆念久作久说义。"此"即说"念即为念处"此于此经处意趣。


Yadievanti yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā satipaṭṭhānāti bahuvacananti āha ‘‘satīnaṃ bahuttā’’tiādi. Yadi bahukā tā satiyo, atha kasmā maggoti ekavacananti yojanā. Magganaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattupagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha ‘‘vuttañheta’’ntiādi. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu ārammaṇesu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe sakiṃyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchanti, tamevassa catukiccasādhanataṃ upādāya bahuvacananiddeso, tathāpi atthato bhedābhāvato maggoti ekavacanena vuccati. Tenāha – ‘‘tasmā catassopi eko maggoti vuttā’’ti.

Kathetukamyatāpucchā itarāsaṃ pucchānaṃ idha asambhavato niddesādivasena desetukāmatāya ca tathā vuttattā. ‘‘Ayañceva kāyo bahiddhā ca nāmarūpa’’ntiādīsu (ma. ni. 1.271, 287, 297; pārā. 11) khandhapañcakaṃ, ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu vedanādayo tayo arūpakkhandhā, ‘‘yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī’’tiādīsu (dha. sa. 40) vedanādayo tayo cetasikā khandhā ‘‘kāyo’’ti vuccanti, tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha. Kāyānupassīti ettha tassīlatthaṃ dassento ‘‘kāyaṃ anupassanasīlo’’ti āha. Aniccato anupassatīti catusamuṭṭhānikakāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto eva cassa aniccākārampi anupassatīti vuccati, tathābhūtassa cassa niccagāhassa visesopi na hotīti vuttaṃ ‘‘no niccato’’ti. Tathā hesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
"若如是"即若念即为念处,念为一法,如是何故说"诸念处"为多言?说"因诸念多"等。若彼等念多,何故说"道"为单言?为连贯。"以道义"即以出离义。因道法为出离,由彼出离性成一,定趣涅槃,求者为彼义寻求故说"因说此"等。此中"此四"即依身观等四种念。"后分"即圣道刹那。"成就作用"即前分于身等所缘以断除净想等别别转起,于道刹那一时于彼以断除四种颠倒方式成就断作用,以作所缘方式趣涅槃,依彼成就四作用故说多数,如是从义无别故说"道"为单数。故说"故说四亦为一道"。
欲说问因他问于此无机会故,及依义释等欲说故如是说。"此身及外名色"等中为五蕴,"身感受乐"等中为受等三无色蕴,"彼时身轻安舒缓"等中受等三心所蕴说为"身",从彼为别义故说"身即色身"。"随观身"此中显示习性义说"习惯随观身"。"随观无常"即随观四因生身为"无常",如是见者亦说随观无常相,如是彼无常执着别故说"非常"。如是彼"舍常想"。

1.28) vutto. Ettha ca aniccato eva anupassatīti evakāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhānupassanādinivattanamāsaṅkitabbaṃ paṭiyoginivattanaparattā eva-kārassa, upari desanāāruḷhattā ca tāsaṃ. Dukkhato anupassatītiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassatīti.

Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rajjitabbaṃ, tasmā vuttaṃ ‘‘aniccato anupassati, no niccato, dukkhato anupassati, no sukhato, anattato anupassati, no attato, nibbindati, no nandati, virajjati, no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti, samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyatannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati. Tasmā tāya samannāgato bhikkhu vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati, tathābhūto ca pariccajanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuttaṃ ‘‘paṭinissajjati, no ādiyatī’’ti. Idāni nissitāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha niccasaññanti saṅkhārā niccāti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsapahānamukheneva saññāvipallāsappahānanti saññāgahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.

Viharatīti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha – ‘‘iriyatī’’ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddoviya pana ātāpa-saddopi vīriye eva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā.


我来将这段巴利文直译成简体中文：
1.28) 所说。此中"唯随观无常"之"唯"字为省略表示,故说"非常"为显示所舍义。此中不应疑虑舍离苦随观等,因"唯"字为舍离相对义,及彼等于上显说故。"随观苦"等亦是此理。此为差别—因无常为苦故随观彼身为苦,因苦为无我故随观为无我。
因凡无常、苦、无我者不应欢喜,不应欢喜者不应染着,故说"随观无常,非常;随观苦,非乐;随观无我,非我;厌离,非喜;离贪,非染"。如是不染者灭贪,不生,即不作集义。如是行者舍离,不取。因此无常等随观以分分舍离与身所依蕴之行,由见有为过患趣向相反涅槃故说"舍离舍及趣入舍"。故具彼比丘如说方式舍离诸烦恼,趣入涅槃,如是以舍离方式不取烦恼,亦不以见无过患方式取有为所缘。故说"舍离,不取"。今为显示依彼随观所断诸法故说"随观无常断常想"等。此中"常想"即有为为常如是转起颠倒想。由断除见心颠倒方式断除想颠倒故摄取想,或应见以想为首摄取彼等。"喜"即有喜爱。余如所说。
"住"以此说随观身者威仪住故说"行",即转起威仪义。因以作所缘方式遍及故说"于三有",然以生起方式烦恼唯属欲界。虽然烦恼之断为炽热,彼亦有正见等,如"热"字,"炽"字亦唯确立于精进故说"此为精进名"。或于断对治中以策励方式转起精进殊胜炽热故唯精进如是说,非余法。


Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā samantato sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho. Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Tasmā satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu anupassako, tasmā ‘‘kāyānupassī’’ti vuccati. Antosaṅkhepo antolīnatā, kosajjanti attho. Upāyapariggahoti ettha sīlavisodhanādi gaṇanādi uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassatī yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassati…pe… asamattho hotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu apariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

Yasmā satiyevettha satipaṭṭhānaṃ vuttā, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha – ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇenevettha sammāsamādhissapi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha pubbabhāgamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Assāti yogino. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti āha. Yaṃ panāti vibhaṅge, vibhaṅgapakaraṇeti adhippāyo. Etthāti ‘‘loke’’ti etasmiṃ pade, tā ca lokiyā eva anupassanā nāma sammasananti katvā.

Dukkhatoti vipariṇāmasaṅkhāradukkhatāhi dukkhasabhāvato, dukkhāti anupassitabbāti attho. Sesapadadvayepi eseva nayo. Yo sukhaṃdukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya dukkhanti paññācakkhunā addakkhi. Dukkhamaddakkhi sallatoti dukkhavedanaṃ pīḷājananato antotudanato dunnīharaṇato ca sallanti addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhānaṃ viya anoḷārikatāya paccayavasena vūpasantasabhāvattā ca santaṃ. Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikato niccapaṭikkhepato ca aniccanti yo addakkhi. Sa ve sammaddaso bhikkhūti so bhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammā passanakoti attho.

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannanti vadāmi saṅkhāradukkhanti vattabbato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya ca vipariṇāmaṭṭhitiaññāṇadukkhatāya ca vuttattā tissopi sukhato tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva.


我来将这段巴利文直译成简体中文：
"炽"此词尾为赞叹或表示殊胜故,以"炽"字显示具足正勤。正确、遍及、自己了知为正知,以不杂乱决定、无观其他法性为正确无颠倒,以了知一切行相为遍及,以上上殊胜方式转起为自己了知义。若以慧随观,如何为念处?说"因非"等。故以得念助益之慧,于此如所说身修习比丘为随观者,故说"随观身"。内收摄为内退缩,即懈怠义。"摄取方便"此中净戒等、数等、善巧受持等为方便,应知相反为非方便。因具念者不舍如所说方便,不取非方便,故说"失念...乃至...无能"。"由彼"即由于摄取回避方便非方便、不舍不取无能性。"彼"瑜伽行者。
因此中唯说念为念处,故彼相应法精进等为支分,说"显示相应支分"。此中支分字应见为因义同义词。此中以念摄亦应见摄正定,因彼摄于定蕴。或因此为以念为首之教说。因非唯念能断烦恼或证涅槃,亦非唯念转起,故如禅定教说有寻等语为显示相应支分义,应见支分字为部分同义词。为显示"应断支分"如"离诸欲"等。因此中意趣前分道,非出世间道,故显示前分调伏说"以分分调伏或镇伏调伏"。"彼"即瑜伽行者。"彼等法"即受等法。因彼等于彼非意趣故说"以义释方式说此"。"然于"即于分别,意为分别论。"此中"即于"世间"此句,因彼等唯是世间随观名为审察故。
"苦"即以变坏苦、行苦性为苦性,应随观为苦义。余二句亦是此理。"谁见乐为苦"即谁比丘以慧眼见乐受以变坏苦性为苦。"见苦为箭"即见苦受由生逼恼、内刺、难拔故为箭。"非苦非乐"即舍受。"寂静"即如乐苦非粗重性,依缘故寂止性为寂静。"无常"即有已无、有生灭、暂时、否定常故见为无常。"彼实正见比丘"即彼比丘一向或明了为正见受者义。
"苦性亦"即以行苦性为苦性亦。一切彼受摄入苦中、包含于苦,因应说为行苦。"由乐苦性亦"即由说乐等以住变坏智乐性及变坏住不智苦性故,三亦应从乐观,三亦应从苦观义。七随观已如前显示。


Ārammaṇā…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārika-savitakka-savicārāditabbhedassa, kāmāvacarādibhūminānattassa, ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa, devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa, diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa, tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Sarāgādīnanti mahāsatipaṭṭhānasutte (dī. ni. 2.381; ma. ni. 1.114) āgatānaṃ sarāgavītarāgādibhedānaṃ. Salakkhaṇa-sāmaññalakkhaṇānanti phusanāditaṃtaṃsalakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā.

Suññatadhammassāti anattatāsaṅkhātasuññatasabhāvassa. ‘‘Salakkhaṇa-sāmaññalakkhaṇāna’’nti hi iminā yo ito bāhirakehi sāminivāsīkārakavedakaadhiṭṭhāyakabhāvena parikappito attā, tassa saṅkhāresu niccatā sukhatā viya katthacipi abhāvo vibhāvito. Natthi etesaṃ attāti anattā, yasmā pana saṅkhāresu ekadhammopi attā na hoti, tasmā te na attātipi anattāti ayaṃ tesaṃ suññatadhammo. Tassa suññatadhammassa, yaṃ vibhāvetuṃ abhidhamme (dha. sa. 121) ‘‘tasmiṃ kho pana samaye dhammā hontī’’tiādinā suññatavāradesanā vuttā. Sesaṃ suviññeyyameva.

Ambapālisuttavaṇṇanā niṭṭhitā.

2. Satisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"所缘...乃至...差别"即色等所缘差异之青等差别,欲等增上差异之劣等差别,智禅等俱生差异之有行无行有寻有伺等差别,欲界等地差异之上中等差别,善等业差异之天趣转等差别,黑白异熟差异之现法受等差别,欲界等作差异之三因等差别,应随观为连贯。以"等"字应见摄取有依无依等差异及三种人共等差别。"有贪等"即大念处经中所说有贪离贪等差别。"自相共相"即触等各各自相及无常等共相为连贯。
"空性法"即称为无我性空性。因以"自相共相"此显示外道所计度之主、住者、作者、受者、支配者为我,如于诸行常性乐性,于一切处皆无。无我者即彼等无我,因于诸行一法亦非我,故彼等非我亦为无我,此为彼等空性法。为显示彼空性法,于阿毗达磨说"彼时诸法"等为空性品教说。余易了知。
庵婆波梨经注释毕。
2. 念经注释

368. Saratīti sato. Ayaṃ pana na yāya kāyaci satiyā sato, atha kho edisāyāti dassento ‘‘kāyādianupassanāsatiyā’’ti āha. Catusampajaññapaññāyāti catubbidhasampajaññapaññāya, abhikkamanaṃ abhikkantanti āha – ‘‘abhikkantaṃ vuccati gamana’’nti. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ – ‘‘paṭikkantaṃ nivattana’’nti. Nivattanañca nivattimattaṃ, nivattitvā pana gamanaṃ gamanameva. Kāyaṃ abhiharanto abhigamanavasena kāyaṃ nāmento. Ṭhānanisajjāsayanesu yo gamanādividhinā kāyassa purato abhihāro, so abhikkamo, pacchato apaharaṇaṃ paṭikkamoti dassento ‘‘ṭhānepī’’tiādimāha. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Paccāsaṃsarantoti paṭiāsappanto. Eseva nayoti iminā sarīrasseva abhimukhasaṃsappanapaṭiāsappanāni nidasseti.

Sammā pajānanaṃ sampajānaṃ. Tena attanā kātabbakiccassa karaṇasīlo sampajānakārīti āha – ‘‘sampajaññena sabbakiccakārī’’ti. Sampajānameva hi sampajaññaṃ. Sampajaññasseva vā kārīti sampajaññasseva karaṇasīlo. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva, sampajānasseva vā kāro etassa atthīti sampajānakārī.

Dhammato vaḍḍhitasaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano upakārāvahassa hitassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggaṇhitvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthaṃ gamanaṃ saṅgahitaṃ. Asubhadassanādīti ādi-saddena kasiṇaparikammādīnaṃ saṅgaho daṭṭhabbo. Saṅkhepato vuttamatthaṃ vivarituṃ ‘‘cetiyaṃ disvāpi hī’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso eso. Samathavipassanuppādanampi hi bhikkhuno vuddhi eva. Dakkhiṇadvāreti cetiyaṅgaṇassa dakkhiṇadvāre, tathā pacchimadvāretiādīsu. Abhayavāpi pāḷiyanti abhayavāpiyā puratthimatīre.

Buddhavaṃsa-ariyavaṃsa-cetiyavaṃsa-dīpavaṃsādivaṃsakathanato mahāariyavaṃsabhāṇako thero. Paññāyanaṭṭhāneti cetiyassa paññāyanaṭṭhāne. Ekapaduddhāreti paduddhārapatiṭṭhānaparivattanaṃ akatvā ekasmiṃyeva avaṭṭhāne. Kecīti abhayagirivāsino.

Tasmiṃ panāti sātthakasampajaññavasena pariggahitaatthepi gamane. Attho nāma dhammato vaḍḍhīti yaṃ sātthakanti adhippetaṃ gamanaṃ, taṃ sappāyamevāti siyā kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatā paṭimāyo viya, yantapayogena vā vicittakammā paṭimāya sadisā yantarūpakā viya. Asamapekkhanaṃ gehassitaaññāṇupekkhāvasena ārammaṇe ayoniso olokanādi. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 

我来将这段巴利文直译成简体中文：
368) "忆念"为念。此非由任何念为念,为显示如此故说"由身等随观念"。"四正知慧"即四种正知慧,"前进"为行,说"前进说为行"。如是"后退"为返,说"后退为返"。返即单纯返,返已行为行。向前带身即以前行方式倾身。于住坐卧中以行等方式身之前带为前进,向后牵引为后退,为显示此说"于住亦"等。"座"即凳等座。"向前分"即向脚架等前分。"前移"即前行。"后移"即后行。"此即方式"以此显示身向前行后行。
正了知为正知。由彼应自作事之行者为正知行者,说"以正知作一切事者"。唯正了知即正知。或唯正知之行者即唯正知之行性。唯作正知即于前进等令生无痴,或有正知之作为者为正知行者。
以法增长所说与义俱转为有义,即前进等,有义之正知为有义正知。正知适宜自己有益之利为适宜正知。于前进等乞食行处,及其他转起不舍修习所说行处之正知为行处正知。于前进等唯不迷惑为正知为不痴正知。"遍摄"即权衡考虑,即思择义。以见僧即摄布萨自恣等事之行。"见不净等"以等字应见摄取遍处遍作等。为开显略说义而说"见塔亦"等。"证阿罗汉"此为最上说示。因生止观亦为比丘之增长。"右门"即塔园右门,如是后门等。"无畏池边"即无畏池东岸。
由说佛传、圣传、塔传、岛史等传故为说大圣传长老。"显现处"即塔显现处。"一足举"即不作举足住立转换于一处。"某等"即无畏山住者。
"于彼"即于以有义正知所摄义之行。所说名义为法增故,彼所意趣行为适宜,或有人疑虑,为断彼故开始说"见塔且"等。"如画像"即如画作之像,或如机关所作多彩作用像似机关像。不正观即依止家无知舍方式于所缘非理观察等。依此说"以眼见色生起愚痴凡夫之舍"等。;

3.308). Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo.

Pabbajitadivasato paṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā aparā dutiyā nāma hotīti āha – ‘‘dve kathā nāma na kathitapubbā’’ti. Evanti iminā ‘‘sace panā’’tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikaṃ vuccamānaṃ.

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ vuccatīti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā.

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpabhogato yāva divāṭṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Samādāya vattati sammā ādiyitvā tesaṃ vattānaṃ paripūraṇavasena vattati. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre dve tīṇi uṇhāsanāni. Tenāha – ‘‘usumaṃ gāhāpento’’ti. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva kammaṭṭhānaṃ avijahanto eva. Tena ‘‘pattopi acetano’’tiādinā pavattetabbakammaṭṭhānaṃ, yathāparihariyamānaṃ vā kammaṭṭhānaṃ avijahitvāti dasseti. Tathevāti tikkhattumeva. Paribhogacetiyato sarīracetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti cetiyavandanāya paṭhamaṃ karaṇīyatā vuttā. Tathā hi aṭṭhakathāyaṃ – ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti vuttā. Buddhaguṇānussaraṇavaseneva bodhiñca paṇipātakaraṇanti āha – ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti. Gāmasamīpeti gāmassa upacāraṭṭhāne.

Janasaṅgahaṇatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena janasaṅgahaṇatthaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kathetabbā evā’’ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanto tadanuguṇaṃyeva dhammakathaṃ kathetvā. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti ānetvā sambandhitabbaṃ. Sampattaparicchedenevāti paricito aparicitotiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Bhayeti paracakkādibhaye.

Kammajatejoti gahaṇiṃ sandhāyāha. Kammaṭṭhānavīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa aviccheda-dassanametaṃ, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavicchedo, evametassapi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti.

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavattāni bhinditvā. Kāme avītarāgo hoti. Kāye avītarāgo. Rūpe avītarāgo. Yāvadatthaṃ udarāvadehaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 

我来将这段巴利文直译成简体中文：
3.308) 由象等践踏为命难。由见异性色等为梵行难。
从出家日起随顺比丘之语为常行,不随顺语为彼之第二,故说"二语名未曾说"。"如是"以此指示"若"等一切所说方式,非"男子对女人不净"等所说。
因为修习之所依处,所缘称为业处,故说"称为业处之行处"。"受持"即如生起取相,以成就受持善巧方式受持。
"持去"即转起业处,即修习至回来乞食义。"不持回"即从食用至往昼住处不带回业处。"受持而行"即正受持以圆满彼等行持而行。"身事"即洗脸等身体保养。"二三跏趺"即二三坐时二三热座。故说"令取热"。"唯以业处为首"即唯以业处为门不舍业处。以此显示以"钵亦非有情"等应转起业处,或不舍如所保护业处。"如是"即唯三次。因为身体塔较受用塔为重故,说"礼塔"为礼塔应先作。如是于注释中说："妨碍塔之菩提树枝应除。"因以忆念佛功德方式礼敬菩提,说"如在佛世尊前示敬礼"。"近村"即村之近界处。
"为摄受人"即"我不说谁将为彼等说"为法摄受以摄受人。"故"因注释师说"法语名应说",因法语不离业处,故。"唯以业处为首"即不舍自保护业处而说顺彼法语。于"作随喜"此中亦应引入"唯以业处为首"连系。"唯以所遇限量"即不作熟识非熟识等分别,唯以所遇量,即唯以会遇义。"怖畏"即他军等怖畏。
"业生火"即指消化火。不登业处道因饥困疲劳身无等持。"余处"即未取粥处。"连续"此为显示业处现起不断,如箭羽连续为箭之不间断,如是亦为此业处现起故说。
放弃责任于修习。以不圆满行持破坏一切行持。于欲未离贪。于身未离贪。于色未离贪。食至腹满而住于追求卧乐、横卧乐、睡眠乐。立愿生某天众而修梵行。;

1.186) evaṃ vuttaṃ pañcavidhacetovinibandhacitto. Caritvāti pavattitvā.

Gatapaccāgatikavattavasenāti bhāvanāsahitaṃyeva bhikkhāya gatapaccāgataṃ gamanapaccāgamanaṃ etassa atthīti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attano hitasukhaṃ kāmenti icchantīti attakāmā, dhammacchandavanto. ‘‘Dhammo’’ti hi hitaṃ taṃnimittakañca sukhanti. Atha vā viññūnaṃ dhammānaṃ attaniyattā attabhāvaparicchannattā ca attā nāma dhammo. Tenāha bhagavā – ‘‘attadīpā, bhikkhave, viharatha attasaraṇā’’tiādi (saṃ. ni. 3.43). Taṃ kāmenti icchantīti attakāmā. Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ‘‘ettakaṃ ṭhānamāgatā’’ti jānantāti adhippāyo. So eva nayo ayaṃ bhikkhūtiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti.

Maddantāti dhaññakaraṇaṭṭhāne sālisīsāni maddantā. Mahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena cha vassāni kataṃ dukkaracariyaṃ evāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjāti. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathakālavasena vuttaṃ, na bhojanādikālesu avassaṃ kātabbanisajjāya paṭikkhepavasena.

Vīthiṃ otaritvā ito cito anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuccati – ‘‘pāsādikena abhikkantenā’’tiādi. Taṃ dassetuṃ ‘‘tattha cā’’tiādi vuttaṃ. Āhāre paṭikūlasaññaṃ upaṭṭhapetvātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 

我来将这段巴利文直译成简体中文：
1.186) 如是所说五种心缚之心。"行"即转起。
"依往返行持力"即以修习俱行乞食有往返,此有往返为往返,彼即行持,依彼力。"欲自利"即欲求,期望自利乐者为自利,有法欲者。因"法"即利益及由彼因之乐。或因诸智者法归属自己,限定于自体故,法名为自。故世尊说："诸比丘,住于自洲,自依归"等。欲求彼为自利。"优萨巴"名二十杖。"由彼想"即由彼石想,"来至如是处"知解义。"此比丘"等于住所说之彼即于坐亦同理。对后来者断食怖畏亦增长如理作意。
"践踏"即于作稻处践踏稻穗。"当供养大精进"即我当随力供养世间怙主为我等六年所作难行。因行道供养为师供养,非资具供养。"唯住行"即依所住威仪时说,非依食等时必作坐之遮止。
"入巷"即不左右观先当观察诸巷,故说"观察诸巷"。依此所说"以庄严行进"等。为显示彼说"于彼"等。于"令现起食厌想"等所应说,于下已说。"具足八支"即如"唯为此身住立"等。

8.9) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. Neva davāyātiādi pana paṭikkhepadassanaṃ.

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Idañca yathā heṭṭhā tīsu ṭhānesu, evaṃ ito paresu ṭhānesu upanetvā sambandhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni satasahassañca tajjaṃ puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, mahāsāvakānaṃ kappasatasahassameva tajjaṃ sambhārasambharaṇaṃ, itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bāhiyavisaye jātasaṃvaddhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti laddhasamañño. So hi āyasmā ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādivasappavattena (udā. 10) saṃkhitteneva ovādena khippataraṃ visesaṃ adhigacchi. Tena vuttaṃ ‘‘khippābhiñño vā hoti seyyathāpi thero bāhiyo dārucīriyo’’ti. Evaṃ mahāpañño vātiādīsu yathārahaṃ vattabbanti.

Tanti asammuyhanaṃ. Evanti idāni vuccamānākāradassanaṃ. Attā abhikkamatīti iminā andhaputhujjanassa diṭṭhiggāhavasena abhikkame sammuyhanaṃ dasseti, ahaṃ abhikkamāmīti pana iminā mānaggāhavasena, tadubhayaṃ pana taṇhāya vinā na hotīti taṇhāggāhavasenapi sammuyhanaṃ dassitameva hoti, ‘‘tathā asammuyhanto’’ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmīti citte uppajjamāne’’tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha dhātūnaṃ sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘ekekapāduddharaṇe…pe… balavatiyo’’ti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassānugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘tathā atiharaṇavītiharaṇesū’’ti āha. Satipi anugamanānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ.

Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Rukkhakhāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso. Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti vossajjane pathavīdhātuyā tassānugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirumbhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ – ‘‘tathā sannikkhepanasannirumbhanesū’’ti.


我来将这段巴利文直译成简体中文：
8.9) 具足如说八支而作。"非为戏"等为显示遮止。
"证辟支菩提,若具足近依"为连系。此如前三处,如是于后处亦当引近连系。此中辟支菩提近依圆满为二阿僧祇及十万劫积集相应福智资粮,于声闻菩提上首声闻为一阿僧祇及十万劫,大声闻为十万劫积集相应资粮,其余于过去生依出离生起顺解脱分善。"树皮衣婆醯耶"因生长于婆醯地故名婆醯耶,因持树皮衣得树皮衣称号。彼尊者以"婆醯耶,于此当如是学 - 于所见唯见"等方式简略教诫迅速证得殊胜。故说"或速通如长老树皮衣婆醯耶"。如是"或大慧"等应如理说。
"彼"即不迷惑。"如是"为显示今所说方式。"我进行"以此显示盲凡夫以见执于进行迷惑,以"我进行"此显示以慢执,彼二者无爱不有故亦显示以爱执迷惑。说"如是不迷惑"后,显示以彼密集分别而有不迷惑,说"于'进行'心生起"等。此中因随风界之火界为举起因。举起行相为火界故于举起显示风界随彼性,故显示此二界于此由能力增盛,其余减弱,说"于一足举起...乃至...强盛"。因随火界之风界为前行横行因。横行性风界于前行横行有殊胜作用故火界随彼性,故显示此二界于此由能力增盛,其余减弱,说"如是于前行横行"。虽随行被随行差别相同,取火界风界性而言故摄取"如是"字。
此中从踩踏处举足为举起,超过住处向前带为前行。为避树桩等,或为避踩已住足而旁行为横行。或彼等差别为:直至已住足之带为前行,其后行为横行。因随地界之水界为放下因。水界为重性故于放下显示地界随彼性,故显示彼二于此由能力增盛,其余减弱,说"于放下...乃至...强盛"。因随水界之地界为安置因。如住立于安置亦有殊胜作用故水界随彼,如是由地界力成就撞击作用故于彼亦显示地界随水界性,故说"如是于安置撞击"。


Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddharaṇādīsu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā taṃsamuṭṭhāpakā arūpadhammā ca. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. Pabbaṃ pabbantiādi uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo, gamanassādānaṃ devaputtānaṃ heṭṭhupariyāyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca baddhakhuradhārāsamāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ taṭataṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘taṭataṭāyantā’’ti vuttaṃ. Uppannā hi ekantato bhijjantīti.

Saddhiṃ rūpenāti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammavasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādivacanehi virodho siyā. Tathā – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 

我来将这段巴利文直译成简体中文：
"此中"即于彼进行,或于彼所说举起等六分中。"举起"即举起刹那。"色无色法"即以举起行相转起之色法及生彼之无色法。不到达前行因刹那住立。"于彼彼处"即于何处生起,即于彼彼处。因诸法无移至他处。"节节"等应知依举起等分说依同分相续力。因色法转起刹那极短暂,比天子行进由下上方式对面奔跑,头脚系剑刃相遇更迅速。如芝麻炒时以啪啪声知破坏,如是为显示诸有为法以生起,故说"啪啪响"。因生已必定坏灭。
"与色俱"此依彼彼心灭时俱灭色法说,即于彼第十七心生起刹那所生。否则若色无色法同一刹那,"色重转变迟灭"等语有相违。如是"诸比丘,我不见有其他一法如此迅速转变,如是心"。;

1.48) evamādipāḷiyā ca. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāventāyeva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā. Evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahukaviññāṇassa visayasaṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpadhammānaṃ dandhaparivattitā. Nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tassevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabbo.

Aññaṃuppajjate cittaṃ, aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayo hutvā eva nirujjhatīti tathāladdhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti, noti āha ‘‘avīcimanupabandho’’ti. Yathā vīci antaro na labbhati, ‘‘tadeveta’’nti avisesavidū maññanti, evaṃ anu anu pabandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yasmā yaṃdisābhimukho gacchati tiṭṭhati nisīdati vā, tadabhimukhaṃ pekkhanaṃ ālokitaṃ , tasmā tadanugataṃ vidisālokanaṃ vilokitanti āha ‘‘vilokitaṃ nāma anudisāpekkhana’’nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokāharaṇādīsu ullokitassa, pacchato āgacchantassa parissayassa parivajjanādivasena apalokitassa ca siyā sambhavoti āha – ‘‘iminā vā mukhena sabbānipi tāni gahitānevā’’ti.

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. Sohāyasmā vipassanākāle eva ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 

我来将这段巴利文直译成简体中文：
1.48) 如是等经文。因心心所是有所缘自性,随力显现自己所缘缘之义而生起,故彼等于显现彼性完成后灭,色法则无所缘应显示。如是彼等应显示性完成由十六心故,欲求彼等同一刹那寿量,因轻快识唯依境相遇为缘故三蕴,识唯依境相遇故轻快转变,因迟钝大种为缘故色法迟钝转变。种种界如实智唯如来有,由彼说前生缘唯色法,后生缘亦唯彼故色无色法同一刹那不适合,故此应知如所说方式义。
"他心生起,他心灭"即前所生心为他,彼灭时成为他无间等缘而灭,故如是得缘他心生起。若如是彼等间隔可得,说"不"故说"无间相续"。如波浪无间隔,不知差别者思"即彼",如是相续心相续及色相续如河流于河水流转。
"观看"为向前观,故说"向前看"。因向何方行立坐,向彼观看为观看,故随彼横方观看为旁观,故说"旁观名观诸横方"。于扫地作边际等观下,取光等观上,避后来危险等观后亦有可能,故说"或以此方式摄取一切彼等"。
"身证"即以身作证,亲自作义。彼尊者于观时即"我依不防护诸根门到达于教中不乐等变异,我当善调伏彼",生起精进有力惭愧,于彼作增上故到达根律仪最上波罗蜜,故师说"诸比丘,于我声闻比丘中防护根门第一,即难陀"。<.Assistant>

1.230) etadagge ṭhapesi.

Sātthakatā ca sappāyatā ca veditabbā ālokitavilokitassāti ānetvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva gocarasampajaññabhāvatoti vuttamevatthaṃ hetubhāvena paccāmasati. Attano kammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānikehi añño upāyo na gavesitabboti adhippāyo. Yasmā ālokitādisamaññāpi dhammamattasseva pavattiviseso, tasmā tassa yāthāvato pajānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā calanākārapavattivasena. Adho sīdatīti thokaṃ otarati. Uddhaṃ laṅghetīti laṅghantaṃ viya upari gacchati.

Aṅgakiccaṃ sādhayamānanti padhānabhūtaṃ aṅgakiccaṃ nipphādentaṃ, upapattibhavassa sarīraṃ hutvāti attho. Paṭhamajavanepi…pe… sattamajavanepi na hotīti idaṃ pañcadvāraviññāṇavīthiyaṃ ‘‘itthī puriso’’ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobhamattaṃ, aniṭṭhe paṭighamattaṃ uppajjati. Manodvāre pana ‘‘itthī puriso’’ti rajjanādi hoti, tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlabhūtadhammaparijānanavaseneva mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena ceva ittarabhāvavasena ca vuttā. Heṭṭhupariyavasena bhijjitvā patitesūti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

Tanti javanaṃ. Tassa javanassa na yuttanti sambandho. Āgantuko abbhāgato. Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

Etaṃ asammohasampajaññaṃ. Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto – ko eko āloketi, ko viloketi. Upanissayapaccayoti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato.

Kāleti samiñjituṃ yuttakāle samiñjantassa, tathā pasāretuṃ yuttakāle pasārentassa. ‘‘Maṇisappo nāma ekā sappajātī’’ti vadanti. Laḷananti kampanaṃ, līḷākaraṇaṃ vā.

Uṇhapakatiko pariḷāhabahulakāyo. Sīlassa vidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. ‘‘Cīvarampi acetana’’ntiādinā cīvarassa viya kāyopi acetanoti kāyassa attasuññatāvibhāvanena ‘‘abbhantare’’tiādinā vuttamevatthaṃ paridīpento itarītarasantosassa kāraṇaṃ dasseti. Tenāha ‘‘tasmā’’tiādi.

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā hatasobho.

Aṭṭhavidhopi atthoti aṭṭhavidhopi payojanaviseso. Mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā nayena vutto daṭṭhabbo. Imasmiṃ pakkhe ‘‘neva davāyātiādinā nayenā’’ti pana idaṃ paṭikkhepaṅgadassanamukhena pāḷi āgatāti katvā vuttanti daṭṭhabbaṃ.


我来将这段巴利文直译成简体中文：
1.230) 建立此第一。
"应知有义及适宜观察旁观"引入连系。"故"即取说业处不舍为行处正知义为因。应依自业处作观察旁观,蕴等业处者不应寻求他方便义。因观察等名言亦唯法之转起差别,故如实知彼为不痴正知,为显示此说"内"等。"依心作风界伸展力"即依作心等起风界动摇行相转起力。"下沉"即稍下降。"上跃"即如跳跃向上行。
"成就肢作用"即生起主要肢作用,为生有之身义。"于第一速行...乃至...于第七速行亦无"此依五门识路无"女人男人"贪等说。因彼中转向确定以非理转向确定力于可意女色等生起贪,于不可意生起嗔。于意门则有"女人男人"贪等,彼以五门速行为根,或如说一切有分等。如是依了知意门速行根本法说根遍知,来者暂时则依五门速行无前及暂时说。"依上下破坏落下"说下上相继破坏。
"彼"即速行。"彼速行不适"为连系。来者为来客。暂时者以生灭限定时间。
此不痴正知。"和合"即和合。"此中"即以五蕴方式显现观察旁观,离彼谁一观察,谁旁观。"亲依缘"此依经方式假说。"俱生缘"此唯示例,因得相互相应有无等缘。
"时"即于应屈时屈,如是于应伸时伸。说"宝蛇名一蛇类"。"摇动"即动摇,或作姿。
热性为多热恼身。因破坏戒生不利故依邪命生起不适。以"衣亦非有情"等如衣身亦无情,以显示身无我空性以"内"等显示所说义,显示随机知足因。故说"故"等。
"四五结打"即打四五结,或为四五结损坏美。
"八种义"即八种功德差别。依大私婆长老说应见以"为此身住"等方式说。于此分"以不戏等方式"此应见依显示遮分说而经来。


Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātuyāva āsaye avaṭṭhānanti āha – ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyā kiccabhāvena vuttāni, sā eva dhāraṇādīni kiccāni karontassa sādhāraṇāti vuttāni. Allattañca anupāletīti yathā vāyodhātuādīhi aññehi visosanaṃ na hoti, tathā anupāleti allabhāvaṃ. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi antopaviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavisanādīnaṃ maggo hoti. Ābhujatīti pariyesanavasena, ajjhoharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca āvajjeti, vijānātīti attho. Taṃtaṃvijānanassa paccayabhūtoyeva hi payogo ‘‘sammāpayogo’’ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipattiṃ anvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo, tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca vissandanato . Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. mahāṭī. 

我来将这段巴利文直译成简体中文：
如持地水被持彼风一样,所受用食物依风界住于处所,故说"唯依风界住"。"前行"即直至口带。"横行"即从彼于腹作混合而带。或"前行"即超过口门而带。"横行"即从腹侧带。"转动"即反复运转。此中食物持转碾干唯俱地界风界作,非独故说彼等为地界作用,说彼等为作持等作用者共同。"保持湿"即如不被风界等其他干,如是保持湿性。"火界"即名为消化火界。彼实消化已入内食物。"成为道路"即成为食物入等道路。"运作"即依寻求方式及依觉知吞咽消未消等运作、了知义。因彼彼了知之缘即称"正加行"。因由彼加行成就寻求等,彼亦成就彼境了知因不离彼。或依随"正加行"正行而运作、作意。因一切识作用以作意为先故如是说。
"行"即依乞食方式对目标村行。"寻求"即于目标村为乞食游行。"受用"即受用食物。"处"即胆等处。"处"即虽同时转起依业力而住,依界限不混合而住、止、转起为处,住于粗食处上之胆等。因此处为界限义。"储藏"即如所食物集合而住于此为储藏,粗食处,从彼储藏。"未熟"即未为名为消化业生火所熟。"已熟"即如所食食物成熟性。"果"即成就。"流出"即从此彼流出。"遍涂"即一切涂。此中此为略说,详说于清净道论注。

1.294) gahetabbo.

Sarīrato sedā muccantīti vegasandhāraṇena uppannapariḷāhato sarīrato sedā muccanti. Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahe ayuttaṭṭhāne khettadevāyatanādike. Kuddhā hi manussā amanussāpi vā jīvitakkhayaṃ pāpenti. Vissaṭṭhattā neva tassabhikkhuno attano, kassaci anissajjitattā jigucchanīyattā ca na parassa, udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato, so pubbe abhikkamapaṭikkamagahaṇena. ‘‘Gamanepi purato pacchato ca kāyassa abhiharaṇaṃ vuttanti idha gamanameva gahita’’nti apare. Yasmā idha sampajaññakathāyaṃ asammohasampajaññameva dhuraṃ, tasmā antarantare iriyāpathe pavattānaṃ rūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitāti. Majjhimabhāṇakā pana evaṃ vadanti – eko hi bhikkhu gacchanto aññaṃ cintento, aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati, tathā eko tiṭṭhanto, nisīdanto, sayanto aññaṃ cintento, aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti – ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ appatvā ettheva niruddhā, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti, evaṃ pariggaṇhanto pariggaṇhanto eva cittaṃ bhavaṅgaṃ otāreti, uṭṭhahanto pana kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti.

Evampi sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā so bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati – ‘‘kāyo acetano mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañcopi na jānāti ‘mayi kāyo sayito’ti, acetano kāyo acetane mañce sayito’’ti, evaṃ pariggaṇhanto eva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhatīti ayaṃ sutte sampajānakārī nāma hoti. Kāyikādikiriyānibbattanena tammayattā āvajjanakiriyānibbattakattā āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hotīti.


我来将这段巴利文直译成简体中文：
1.294) 应取。
"从身出汗"即因忍受力生热恼从身出汗。"其他诸病"即耳痛痔疮等。"非处"即人非人所摄不适处田神处等。因人非人忿怒令到命终。因舍故非彼比丘自己,因不施舍任何人且可厌故非他人,"水器"即竹筒等水器。"彼"即已弃水。
此中一威仪于二处来,彼前以进退摄。其他说"于行亦说身前后带故此唯摄行"。因此中正知说以不痴正知为主,故摄取间间威仪转起色无色法于彼彼即灭见方式正知作。中分诵者如是说 - 一比丘行时思惟他,寻思他而行,一不舍业处而行,如是一立,坐,卧思惟他,寻思他而卧,一不舍业处而卧。但以如是不明显故以经行显示。比丘下经行于经行边立观察 - "于东经行边转起色无色法不到西经行边于此即灭,于西经行边转起亦不到东经行边于此即灭,于经行中转起不到两边于此即灭,于经行转起不到住处于此即灭,于住处转起不到坐于此即灭,于坐转起不到卧于此即灭",如是观察观察即心入有分,起时取业处而起。此比丘名于行等正知作者。
如是于经中业处不明显,不应作业处不明显,故彼比丘尽可能经行立坐卧如是观察而卧 - "身无意识床无意识,身不知'我卧于床',床亦不知'身卧于我',无意识身卧于无意识床",如是观察即心入有分,醒时取业处而醒,此名于经中正知作者。因身等作生成为彼性,作转向作生成者性,及由转向作等起故速行,或一切六门转起名作生转起,于彼有故名觉醒,观察者名于觉醒正知作者。或亦分昼夜为六分而觉醒五分者名于觉醒正知作者。


Vimuttāyatanasīse ṭhatvā dhammaṃ desentopi bāttiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitasappāyakathaṃ kathentopi bhāsite sampajānakārī nāma hoti. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ ārammaṇaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhārappahānato visesato tuṇhībhāvo nāmāti. Oṭṭhe cātiādīsu ca-saddena kaṇṭhasīsanābhiādīnaṃ saṅgaho daṭṭhabbo. Tadanurūpaṃ payoganti tassa uppattiyā anucchavikaṃ cittassa pavattiākārasaññitaṃ payogaṃ, yato sabbe vicārādayo nipphajjanti. Upādārūpapavattiyāti viññattivikārasahitasaddāyatanuppattiyā. Evanti vuttappakārena. Sattasupi ṭhānesu asammuyhanavasena ‘‘missaka’’nti vuttaṃ. Maggasammāsatiyāpi kāyānupassanādianurūpattā sampajaññānurūpapubbabhāgaṃ sattaṭṭhāniyassa ekantalokiyattā.

Satisuttavaṇṇanā niṭṭhitā.

3. Bhikkhusuttavaṇṇanā

369. Yasmā so bhikkhu ‘‘desetu me, bhante, bhagavā saṃkhittena dhamma’’nti saṃkhittena dhammadesanaṃ yāci, tassa saṃkhittarucibhāvato, tasmā saṃkhitteneva dhammaṃ desetukāmo bhagavā ‘‘tasmātihā’’tiādimāhāti vuttaṃ – ‘‘yasmā saṃkhittena desanaṃ yācasi, tasmā’’ti. Kammassakatādiṭṭhikasseva lokiyalokuttaraguṇavisesā ijjhanti, na diṭṭhivipannassa, tasmā vuttaṃ ‘‘diṭṭhīti kammassakatādiṭṭhī’’ti.

4. Sālasuttavaṇṇanā

370. Yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhe apātanavasena dhāraṇaṭṭhena dhammo, sāsanabrahmacariyaṃ, tadeva tadaṅgādivasena kilesānaṃ vinayanaṭṭhena vinayoti āha – ‘‘dhammoti vā…pe… nāma’’nti. Paṭipakkhadhammehi anabhibhūtatāya eko udetīti ekodīti laddhanāmo samādhi bhūto jāto etesanti ekodibhūtā. Ettha ca ekodibhūtāti etena upacārajjhānāvaho pubbabhāgiko samādhi vutto. Samāhitāti etena upacārappanāsamādhi. Ekaggacittāti etena subhāvito vasippatto appanāsamādhi vuttoti veditabbo. Navakabhikkhūhi bhāvitasatipaṭṭhānā pubbabhāgā. Te hi yathābhūtañāṇāya bhāvitā. Yathābhūtañāṇanti hi sotāpattimaggañāṇaṃ idhādhippetaṃ. Khīṇāsavehi bhāvitasatipaṭṭhānāpi pubbabhāgā. Tesañhi katakaraṇīyānaṃ diṭṭhadhammasukhavihārāya satipaṭṭhānabhāvanā, sekkhānaṃ pana satipaṭṭhānabhāvanā pariññatthāya pavattā lokiyā, parijānanavasena pavattā lokuttarāti ‘‘missakā’’ti vuttaṃ.

5. Akusalarāsisuttavaṇṇanā

371. Pañcame kevaloti kusaladhammehi asammisso, tato eva sakalo sukkapakkho anavajjaṭṭho. Sesaṃ vuttanayameva.

6. Sakuṇagghisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
住于解脱处头而说法者,舍三十二种畜生论而语十论事所依适宜语者,名于语正知作者。于三十八所缘转起心所爱所缘作意者,入第二禅者,名于默然正知作者。因第二禅舍语行故特名为默然。于"于唇等"中以"及"字应见摄取喉头脐等。"随顺彼加行"即适合彼生起名为心转起行相之加行,由此成就一切寻等。"生起所造色"即生起具变化表色声处。"如是"即以所说方式。于七处依不痴方式故说"杂"。因道正念亦随顺身随观等故,正知随顺前分七处定是世间。
念经注释竟。
3. 比丘经注释
369. 因彼比丘请求"尊者,请世尊略说法于我",因彼喜略故,故世尊欲略说法而说"是故"等,故说"因汝请求略说故"。唯业自性见者成就世间出世间功德殊胜,非见失坏者,故说"见即业自性见"。
4. 沙罗经注释
370. 依教诫而行者,以不令堕苦故以持义为法,梵行教,彼以彼分等方式令烦恼寂灭义为调伏,故说"法或...等...名"。因不为对方法所胜故一升起为一境,以一境得名为等持而有者为一境性。此中"一境性"以此说近行禅引导前分等持。"等持"以此说近行安止等持。"一境心"以此说善修自在得安止等持应知。新学比丘所修念处是前分。彼等修习如实智。此中"如实智"即意指预流道智。漏尽者所修念处亦是前分。因彼等已作所作,念处修习为现法乐住,然有学念处修习为遍知而转起世间,依遍知方式转起出世间,故说"杂"。
5. 不善聚经注释
371. 第五"纯"即不杂善法,因此即完全白分无过义。余如所说理。
6. 鹰经注释

372. Pākatikasakuṇakulesu balavabhāvato tesaṃ hananato sakuṇagghi. Senoti vuttaṃ ‘‘senassetaṃ adhivacana’’nti, senaviseso pana so veditabbo. Āmisatthāya pattattā ‘‘lobhasāhasena pattā’’ti vuttaṃ, lobhanimittena sāhasākārena pattāti attho. Naṅgalena kaṭṭhaṃ kasitaṃ naṅgalakaṭṭhaṃ, taṃ karīyati etthāti naṅgalakaṭṭhakaraṇanti āha – ‘‘adhunā kaṭṭhaṃ khettaṭṭhāna’’nti. Leḍḍuyo tiṭṭhanti etthāti leḍḍuṭṭhānaṃ, leḍḍunimittaṃ kasitaṭṭhānaṃ. Vajjatīti vadaṃ, vacanaṃ. Kucchitaṃ vadaṃ avadaṃ. Garahane hi ayaṃ a-kāro yathā – ‘‘aputto abhariyā’’ti. Avadaṃ mānetīti avadamānā, attano balamadena lāpaṃ atimaññitvā vadantīti attho. Tenevāha ‘‘gaccha kho, tvaṃ lāpa, tatrapi me gantvā na mokkhasī’’ti. Yaṃ pana aṭṭhakathāyaṃ vuttaṃ ‘‘attano balassa suṭṭhu vaṇṇaṃ vadamānā’’ti, tattha attato āpannaṃ gahetvā vuttaṃ. ‘‘Vadamāno’’ti vā pāṭho, sārambhavasena avhāyantoti attho. Tenāha ‘‘ehi kho dāni sakuṇagghī’’ti. Suṭṭhu ṭhapetvāti jiyāmuttasarassa viya sīghapātayogyatākaraṇena ubho pakkhe sammā ṭhapetvā. Ayanti sakuṇagghi. Ñatvāti yathābhūtadassanena attano ñāṇena jānitvā. Phālīyitthāti phālacchedatikhiṇasikhare sukkhaleḍḍusmiṃ bhijjittha.

7. Makkaṭasuttavaṇṇanā

373.Sañcāroti sañcaraṇaṃ. Lepanti silesasadisaṃ ālepanaṃ. Kājasikkā viyāti kājadaṇḍake olaggetabbā sikkā viya. Apica catasso rajjuyo upari bandhanaṭṭhānañcāti pañcaṭṭhānaṃ. Oḍḍitoti olambito. Thunantoti nitthunanto.

8. Sūdasuttavaṇṇanā

374. Āhārasampādanena taṃtaṃāhāravatthugate sūdeti paggharetīti sūdo, bhattakārako. Daharehi manāpataraṃ accetabbato atikkamitabbato accayā, bhojane rasavisesā, tasmā nānaccayehīti nānappakārarasavisesehīti attho. Tena vuttaṃ ‘‘nānaccayehī’’tiādi. Aggīyati asaṅkarato vibhajīyatīti aggo, ambilameva aggo ambilaggoti āha – ‘‘ambilaggehīti ambilakoṭṭhāsehī’’ti. Dātuṃ abhiharitabbatāya abhihārā, deyyadhammā. Tenāha – ‘‘abhihaṭānaṃ dāyāna’’nti. Idaṃ me kammaṭṭhānaṃ anulomaṃvāti idaṃ mama kammaṭṭhānaṃ evaṃ pavattamānaṃ anulomāvasānameva hutvā tiṭṭhati. Evaṃ puna pavattamānaṃ ussakkitvā visesanibbattanatthameva hotīti evaṃ nimittaṃ gahetuṃ na sakkoti bālo abyatto, paṇḍito pana sakkoti. Attano cittassāti attano bhāvanācittassa. Pubbabhāgavipassanā satipaṭṭhānāva kathitā ‘‘sakassa cittassa nimittaṃ uggaṇhātī’’ti vuttattā.

9. Gilānasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
因于普通鸟类中有力,能杀彼等故为鹰。说"这是贪名",但应知彼为贪的特殊。因为食物而到达故说"以贪冒进而到达",义为依贪因以冒进行相到达。犁木所耕为犁木,于此作彼为犁木作,故说"新木为田地"。土块住于此为土块处,土块因耕处。说为语,语。恶语为非语。因此A音于诃责如"无子无妻"。非语尊敬为非语尊敬,义为以自力醉轻视鹌鹑而说。故即说"去吧,鹌鹑,即使去到彼处你也不能从我解脱"。于注释中说"善说自力赞叹",彼中取得从自义说。或读为"说",义为以染着方式呼叫。故说"来吧鹰"。"善置"即如离弦箭以作速落适合性善置两翼。"此"即鹰。"知"即以如实见以自智知。"破"即破于如斧刃锐端干土块。
猕猴经注释
373."游行"即游动。"涂"即如粘合涂敷。"如担篮"即如悬挂于担杆篮。又四绳及上系处为五处。"悬"即垂下。"叹"即叹息。
厨师经注释
以食物成就令彼彼食物流出为厨师,作食者。因应超越可意于年少故味差别于食为超越,故"种种超越"义为种种味差别。故说"种种超越"等。"分别"无混合故为顶,酸为顶为酸顶故说"以酸顶为以酸分"。以应带来给与为带来,应施物。故说"带来之施"。"此我业处顺"即此我业处如是转起仅为顺结而住。如是再转起为升进生殊胜故,如是愚钝者不能取相,贤者能。"自心"即自修习心。说前分观为念处,因说"取自心相"。
病经注释

375.Pādagāmoti nagarassa padasadiso mahantagāmo. Tenevāha ‘‘vesāliyaṃ viharati veḷuvagāmake’’ti. Ahitanisedhana-hitaniyojana-byasanapariccajana-lakkhaṇo mittabhāvo yesu atthi, te mittā. Ye pana diṭṭhamattasahāyā, te sandiṭṭhā. Ye savisesaṃ bhattimanto, te sambhattāti dassento ‘‘mittāti mittāvā’’tiādimāha. Assāti bhagavato. Pañcamiyaṃ aṭṭhamiyaṃ cātuddasiyaṃ pañcadasiyanti ekekasmiṃ pakkhe cattāro vāre katvā māsassa aṭṭhavāre.

Vedanānaṃ balavabhāvena kharo pharuso kakkhaḷo. Ābādhoti pubbakammahetutāya kammasamuṭṭhāno ābādho saṅkhāradukkhatāsaṅkhāto sabbakālikattā sarīrassa sabhāgarogo nāma. Nāyamīdiso ābādho, ayaṃ pana bahalatarabyādhitāya ‘‘visabhāgarogo’’ti vutto. Anta-saddo samīpapavattoti āha – ‘‘maraṇantaṃ maraṇasantika’’nti. Vedanā…pe… akaronto ukkaṃsagatabhāvitakāyāditāya. Apīḷiyamānoti apīḷiyamāno viya. Ovādameva bhikkhusaṅghassa apalokananti āha – ‘‘ovādānusāsaniṃ adatvāti vuttaṃ hotī’’ti. Pubbabhāgavīriyaṃ nāma phalasamāpattiyā parikammabhūtavipassanāvīriyaṃ. Jīvitampi jīvitasaṅkhāro patituṃ adatvā attabhāvassa abhisaṅkharaṇato.

‘‘Ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmī’’ti khaṇaparicchedavatī samāpatti khaṇikasamāpatti. Niggumbaṃ nijjaṭaṃ katvāti rūpasattakārūpasattakavasena pavattiyamānaṃ vipassanābhāvanaṃ sabbaso khilavirahena niggumbaṃ, abyākulatāya nijjaṭaṃ katvā. Mahāvipassanāvasenāti paccekaṃ savisesaṃ vitthāritānaṃ aṭṭhārasādīnaṃ mahāvipassanānaṃ vasena vipassitvā samāpannā yā samāpatti, sā suṭṭhu vikkhambheti vedanaṃ mahābalavatāya pubbārammaṇassa, mahānubhāvatāya tathāpavattitavipassanāvīriyassa. Yathānāmātiādinā tassa nidassanaṃ dasseti. Vedanāti dukkhavedanā. Cuddasahākārehīti tasseva sattakadvayassa vasena vadati. Sannetvāti antarantarā samāpannajjhānasamāpattisambhūtena vipassanāpītisinehena temetvā. Samāpattīti phalasamāpatti.

Gilānā vuṭṭhitoti gilānabhāvato vuṭṭhito. Sarīrassa garuthaddhabhāvappatti madhurakatāti āha – ‘‘sañjātagarubhāvo sañjātathaddhabhāvo’’ti. Nānākāratoti puratthimādibhedato. Satipaṭṭhānadhammāti pubbe attanā bhāviyamānā satipaṭṭhānadhammā. Pākaṭā na honti kāyacittānaṃ akammaññatāya. Tanti dhammāti pariyattidhammā na ñāyanti.

Anantaraṃ abāhiranti dhammavasena puggalavasena ca antarabāhiraṃ akatvā. Ettakantiādinā vuttamevatthaṃ vivarati. Daharakāleti attano daharakāle. Na evaṃ hotīti ‘‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’’tiādiko mānataṇhāmūlako issāmacchariyānaṃ pavattiākāro tathāgatassa na hoti, nattheva pageva tesaṃ samucchinnattāti āha – ‘‘bodhipallaṅkeyevā’’tiādi. Paṭisaṅkharaṇena veṭhena missakena. Maññeti yathāvuttaṃ paṭisaṅkharaṇasaññitena veṭhamissakena viya jarasakaṭaṃ. Arahattaphalaveṭhenāti arahattaphalasamāpattisaññitena atthabhāvaveṭhena.


我来将这段巴利文直译成简体中文：
"足村"即如城足的大村。故说"住毗舍离竹村"。有阻止不利、引导利益、舍弃灾难相的亲友性者为友。但仅见面伴侣为相识。特别有信仰者为亲密,为显示此说"友即友"等。"彼"即世尊。"第五第八第十四第十五"即于每月分四次,月八次。
因受强力故粗糙坚硬。"病"即因前业因性业等起病名为诸行苦性,因一切时故为身同分病。此非如是病,此因病极重故说"异分病"。"后"音为近转起故说"近死为近死"。受...等...不作因极善修身等性。"不压迫"即如不压迫。仅对比丘僧团告诫为顾视故说"不与教诫教导为说"。"前分精进"即为果定方便观精进。命亦为命行不令堕因为自体等起。
"超过如是时我将出"以刹那限定为刹那定。"令离蔓离缠"即依色七非色七方式转起观修习以一切顽固远离令离蔓,以无混乱令离缠。"依大观"即依各别特殊广说十八等大观观已入定,彼善镇伏受因前所缘大力、如是转起观精进大威力。以"如名"等显示彼譬喻。"受"即苦受。"以十四行相"即说依彼七双。"润"即以间间所入禅定生起观喜润泽。"定"即果定。
"从病起"即从病状起。身得重硬性为软性故说"生重性生硬性"。"种种行相"即东等差别。"念处法"即前自所修念处法。不明显因身心不适业。"彼诸法"即教法不知。
"非内非外"即依法及补特伽罗不作内外。以"如是"等显明所说义。"年少时"即自己年少时。"不如是"即如"我将摄护比丘僧团"等慢爱根本嫉妒吝啬转起行相如来无,更不用说彼等已断故说"即于菩提座"等。以修复名混合。"我想"即如所说以名为修复混合之车。"以阿罗汉果绑"即以名为阿罗汉果定自体绑。


Phalasamāpattiyā adhippetattā ‘‘ekaccānaṃ vedanānanti lokiyānaṃ vedanāna’’nti vuttaṃ. Attadīpāti ettha atta-saddena dhammo eva vutto, svāyamattho heṭṭhā vibhāvito eva. Navavidho lokuttaradhammo veditabbo. So hi catūhi oghehi anajjhottharaṇīyato ‘‘dīpo’’ti vutto. Tamaaggeti tamayogābhāvena sadevakassa lokassa agge. Sabbesanti sabbesaṃ sikkhākāmānaṃ. Te ‘‘dhammadīpā viharathā’’ti vuttā catusatipaṭṭhānagocarāva bhikkhū agge bhavissanti.

10. Bhikkhunupassayasuttavaṇṇanā

376.Kammaṭṭhānakammikāti kammaṭṭhānamanuyuttā. Visesetīti viseso, atisayo, svāyaṃ pubbāparaviseso upādāyupādāya gahetabboti taṃ dassetuṃ ‘‘tatthā’’tiādimāha.

Uppajjatikilesapariḷāhoti kāye asubhādivasena manasikāraṃ adahantassa manasikārassa vīthiyaṃ apaṭipannatā subhādivasena kāyārammaṇo kilesapariḷāho ca uppajjati. Vīriyārambhassa abhāvena tasmiṃ ārammaṇe cetaso vā līnattaṃ hoti, gocarajjhattato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Evaṃ kilesapariḷāhe cātiādinā tividhampi bhāvanānuyogassa kilesavatthubhāvaṃ upādāya samuccayavasena aṭṭhakathāyaṃ vuttaṃ. Yasmā pana te pariḷāhalīnattavikkhepā ekajjhaṃ na pavattanti, tasmā pāḷiyaṃ ‘‘kāyārammaṇo vā’’tiādinā aniyamattho vā-saddo gahito. Kilesānurañjitenāti kilesavivaṇṇitacittena hutvā na vattitabbaṃ. Kathaṃ pana vattitabbanti āha ‘‘kismiñcidevā’’ti. Na ca vitakketi na ca vicāretīti kilesasahagate vitakkavicāre na pavatteti. Sukhitoti jhānasukhena sukhito.

Imassa bhikkhuno bhāvanā pavattāti sambandho. Yasmā hi imassa bhikkhuno taṃ mūlakammaṭṭhānaṃ paripanthe sati ṭhapetvā buddhaguṇādianussaraṇena cittaṃ pasādetvā mūlakammaṭṭhānabhāvanā pavattā, tasmā paṇidhāya bhāvanāti vuttanti sambandho. Aṭṭhapetvāti cittaṃ appavattetvāti attho veditabbo. Kammaṭṭhānādīnaṃ tiṇṇampi vasena atthayojanā sambhavati. Tenāha ‘‘tatthā’’tiādi. Sārento viyāti rathaṃ vāhayanto viya. Samappamāṇato aṭṭhakādivasena sutacchitaṃ pakkhipanto viya. Sukheneva kilesānaṃ okāsaṃ adento antarā asajjanto alagganto. Vipassanācārassa āraddhavuttitaṃ aparipanthatañca dassento opammadvayamāha. Byābhaṅgiyāti kājadaṇḍena. Kilesapariḷāhādīnanti kilesapariḷāhalīnattavikkhepānaṃ.

Guḷakhaṇḍādīnīti guḷakhaṇḍasakkharakhaṇḍādīni ucchuvikārabhūtāni. ‘‘Kāye kāyānupassī viharāmī’’tiādivacanato ‘‘pubbabhāgavipassanā kathitā’’ti vuttaṃ.

Ambapālivaggavaṇṇanā niṭṭhitā.

2. Nālandavaggo

2. Nālandasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
因说果定故说"某些受即世间受"。"自洲"此中以自音说法,此义已于前明示。应知九种出世间法。因不被四暴流淹没故说为"洲"。"最上"即因无暗而为天人世间最上。"一切"即一切求学者。彼等说"住法洲"比丘唯四念处行处将成最上。
比丘尼住处经注释
"作业处"即专注业处。"殊胜"即殊胜、超胜,此前后殊胜应依次取,为显示此说"此中"等。
"生烦恼热恼"即于身不作不净等作意者,作意不入路及依净等方式身所缘烦恼热恼生起。因无精进开始于彼所缘心沉没,或从行处自己向外种种所缘心散乱。如是"烦恼热恼及"等,依注释以三种修习结合为烦恼事说。但因彼热恼沉没散乱不同时转起,故经中以"或身所缘"等取不定义"或"音。"染烦恼"即不应以烦恼染污心而行。如何应行说"于任何"。"不寻不伺"即不转起俱烦恼寻伺。"乐"即以禅乐乐。
"此比丘修习转起"为连系。因为此比丘彼根本业处有障碍时,置而以佛功德等随念令心净信,根本业处修习转起,故说依愿修习为连系。"不置"义应知为不令心转起。依业处等三亦有义结合。故说"此中"等。"如驾"即如驾车。如依八等量善削而入。以乐不与烦恼机会中间不着不住。显示观行已开始转起无障碍说两譬喻。"杆"即担杆。"烦恼热恼等"即烦恼热恼沉没散乱。
"糖块等"即糖块砂糖块等甘蔗变化物。因说"于身随观身住"等故说"说前分观"。
菴婆波梨品注释竟。
那烂陀品
那烂陀经注释;

378. Dutiyavagge paṭhamasuttaṃ heṭṭhā vuttanayattā suviññeyyanti taṃ laṅghitvā ‘‘dutiye’’ti vuttaṃ.

Bhiyyataro abhiññātoti sambodhiyā seṭṭhataroti abhilakkhito. Bhiyyatarābhiññoti sabbasattesu adhikatarapañño. Tenāha ‘‘uttaritarañāṇo’’ti. Sammā anavasesato bujjhati etenāti sambodhīti āha – ‘‘sambodhiyanti sabbaññutaññāṇe’’ti. Nippadesā gahitāti anavasesā buddhaguṇā gahitā aggamaggasiddhiyāva bhagavato sabbaguṇānaṃ siddhattā. Na kevalañca buddhānaṃ, atha kho aggasāvakapaccekabuddhānampi taṃtaṃguṇasamijjhanaṃ aggamaggādhigamenevāti dassento ‘‘dvepi aggasāvakā’’tiādimāha.

Aparo nayo – pasannoti iminā pasādassa vattamānatā dīpitāti uppannasaddhoti imināpi saddhāya paccuppannatā pakāsitāti āha – ‘‘evaṃ saddahāmīti attho’’ti. Abhijānāti abhimukhabhāvena sabbaññeyyaṃ jānātīti abhiñño, bhiyyo adhiko abhiññoti bhiyyobhiñño. So eva atisayavacanicchāvasena bhiyyobhiññataroti vuttoti āha – ‘‘bhiyyataro abhiññāto’’ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā. Bhiyyo abhiññā etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro. Svāyaṃ assa atisayo abhiññāya bhiyyobhāvakatoti āha – ‘‘bhiyyatarābhiñño vā’’ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha ‘‘arahattamaggañāṇe vā’’ti. Sabbanti sammāsambuddhena adhigantabbaṃ sabbaṃ.

Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha ‘‘madhure āgacchatī’’ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha – ‘‘seṭṭhe’’ti. Obhāsassa uḷāratā mahantabhāvenāti vuttaṃ – ‘‘vipule’’ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha – ‘‘usabhassa vācāsadisī’’ti. Yena guṇena sā taṃsadisā, taṃ dassetuṃ ‘‘acalā asampavedhī’’ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānādīsu kataparicayānaṃ ācariyānaṃ taṃ taṃ atthaṃ ñāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā ‘‘iti kira evaṃ kirā’’ti parikappanā itikirā. Piṭakassa ganthassa sampadānato bhūtato tassa gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ attānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tathevassa ‘‘evameta’’nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā kevalaṃ anussutato takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya gahaṇaṃ nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā therassa ca so avisayo, tasmā ‘‘paccakkhato ñāṇena paṭivijjhitvā viyā’’ti vuttaṃ. Sīhanādo viyāti sīhanādo. Taṃsadisatā cassa seṭṭhabhāvena, so cettha evaṃ veditabboti dassento ‘‘sīhanādo’’tiādimāha. Unnādayantenāti asanisadisaṃ karontena.


我来将这段巴利文直译成简体中文：
第二品第一经因前述理易解故越过说"第二"。
"更多知"即被标记为正觉最胜。"更多知"即一切众生中殊胜慧。故说"上胜智"。由此正完全觉悟为正觉故说"正觉即一切智智"。"无余摄"即无余佛功德摄因世尊一切功德以最胜道成就。不仅诸佛,而且显示彼彼功德成就唯依最胜道得故说"二上首弟子"等。
另一理 - "净信"以此显示净信现在性故,以"生信"亦显示信现在性故说"如是信解为义"。"正对面知一切所知为正知,更多殊胜正知为更多知。彼即依欲说胜义说为更多知"故说"更多知"。第二解释中"正知"为殊胜慧。"更多正知为彼"为更多知,彼即依欲说胜义为更多知者。此彼胜义以正知更多性故说"或更多知"。由此正觉为正觉,一切智智及最胜道智。因一切智智为最胜道智近依,最胜道智为一切智智近依名正觉。此中依主要显示彼义第一解释,依近依第二解释。为何此中唯取阿罗汉道智,岂非世尊下诸道智亦依各自对治败坏方式俱习气转起。因俱习气断为所知障断?此实尔,但彼不圆满因对治败坏未完成故说"或阿罗汉道智"。"一切"即正等觉者应证一切。
食物殊胜以美味受用故说"于甜来"。赞叹殊胜以殊胜性故说"最胜"。光明殊胜以广大性故说"广大"。"牛王所"即牛王,此中如牛王为牛王。故说"如牛王语"。为显示以何功德彼如彼说"不动不摇"。从任何处闻为传闻。于明处等有修习诸师,彼彼义能令知之传承为师承。仅以自慧"据说如是据说"想为传说。经藏书正授从实取彼为经藏授。如所闻诸义行相思惟为行相思惟。如是彼"如是此"见堪忍为见堪忍。离圣教证得唯依闻依寻思道思惟为寻思。依推度方式取为理趣。因住佛境此世尊对长老诘问及长老彼非境故说"如现见以智通达"。如狮子吼为狮子吼。彼相似性以最胜性,此中彼应如是了知为显示说"狮子吼"等。"令鸣"即作如雷。


Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato anuyogaṃ sodheti nāma, anuyujjhanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci ‘‘dānattha’’nti atthaṃ vadanti, taṃ na yuttaṃ. Na hi yo sīhadānaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ. Tāpanañcettha gaggariyā dhammāpanasīsena vadati.

Sabbe teti sabbe te atīte niruddhe sammāsambuddhe. Tenetaṃ dasseti – ye te ahesuṃ atītamaddhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya ca buddhānaṃ lokiyacittācāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā, tato parato chinnavaṭumā chinnapapañcā pariyādinnavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi tava sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti. Tenāti sambodhisaṅkhātena sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena. Evaṃsīlāti tādisasīlā. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā ekadesasarūpekasesanayena. Tattha samādhipakkhāti vīriyasatiyo tadanuguṇā ca dhammā veditabbā . Jhānasamāpattīsu yebhuyyena vihāravohāro, jhānasamāpattiyo samādhippadhānāti vuttaṃ ‘‘samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahito’’ti.

Yathā pana heṭṭhā gahitāpi samādhipaññā paṭipakkhato vimuttattā vimuccana-saṅkhāta-kiccavisesa-dassanavasena vimuttipariyāyena puna gahitā ‘‘evaṃvimuttā’’ti, evaṃ dibbavihāro dibbavihāravisesadassanavasena puna gahito ‘‘evaṃvihārī’’ti, tasmā sabbesaṃ samāpattivihārānaṃ vasenettha attho yujjatīti daṭṭhabbaṃ. Vimuttīti saṅkhaṃ gacchanti vimuccitthāti katvā. Esa nayo sesesupi. Paṭippassaddhanteti paṭippassambhanosāpanena. Sabbakilesehi nissaṭattā asaṃsaṭṭhattā vimuttattā ca nissaraṇavimutti nibbānaṃ.

Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano. Tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha ‘‘anāgatāpī’’tiādi. ‘‘Attano cetasā paricchinditvā viditā’’ti kasmā vuttaṃ? Nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇānaṃ vasena vuttaṃ, tasmā nāyaṃ doso. Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha ‘‘thero kirā’’tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ. Tasmiṃ sāvakānaṃ ukkaṃsapariyantagate jānane nāyamanuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana ‘‘sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye’’ti atthaṃ vadanti, tathā sesapadesupi. Sīla…pe… samatthanti sīlasamādhipaññāvimuttiñāṇasaṅkhātānaṃ kāraṇānaṃ jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa parehi ete buddhāti jānanassa ca kāraṇaṃ.


我来将这段巴利文直译成简体中文：
"为令质问"即令质问清净。因能堪受摧破而作狮子吼,事实上名为清净质问,被质问者名为令清净。"给"即清净。有些说"为施义",彼不适当。因作狮子施者不适合于彼给质问。"摩擦"即摧破。"吹"即热。此中热以锻铁吹为头说。
"彼一切"即彼一切过去已灭正等觉。以此显示 - 凡彼等过去时从汝发愿以来诸正等觉,彼等乃至限定声闻智行境诸法如魔等及诸佛世间心行汝应知。但彼等已过,从彼以后断轮回断戏论尽轮回超越一切苦诸正等觉,彼等一切于汝声闻智非境诸法如何能知? "彼"即以名为正觉一切智智近依阿罗汉道智。"如是戒"即如是戒。"定分"即定及定分为定分依一分相似省略法。此中"定分"应知为精进念及随顺彼诸法。于诸禅定多用住言说,禅定以定为主故说"因取定分诸法故取住"。
如前已取定慧因从对治解脱故以解脱名解脱所称作用差别见方式再取为"如是解脱",如是天住以天住差别见方式再取为"如是住",故应见此中依一切定住义适合。"解脱"即为解脱已成故。此理于余亦尔。"寂止"即以寂止终息。因从一切烦恼出离不杂解脱故出离解脱涅槃。
"未来诸佛"中"但"音显特义。以此显示义即过去因蕴曾有故于彼智自境行可能,但未来一切未生如何?故说"未来"等。为何说"以自心限定而知"?岂非过去未来唯七日转起心为他心智境,非余耶?此非依他心智作用说,而依宿住未来分智说,故无此过。于已知处不作因学处已遮止如是遮止及断桥故。何故长老于二可能作遮止,不分别解说?故说"长老据说"等。"度"量彼岸边际为波罗蜜,彼即智为波罗蜜智,声闻波罗蜜智为声闻波罗蜜智。此非于彼声闻最胜边际知之质问,而于一切智智一切知之。有些说"于声闻波罗蜜智即于声闻波罗蜜智境",如是于余句亦尔。"戒...等...能"即能知戒定慧解脱智所称诸因。因诸佛戒等为诸佛佛事及他彼等是佛之知的因。


Anumānañāṇaṃ viya saṃsayaṭṭhitaṃ ahutvā idamidanti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha ‘‘dhammassa paccakkhato ñāṇassā’’ti. Anuetīti anvayoti āha ‘‘anuyogaṃ anugantvā’’ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti ‘‘diṭṭhena adiṭṭhassa anumāna’’nti veditabbā. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti ‘‘anumānañāṇaṃ nayaggāho vidito’’ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha ‘‘apariyanto’’ti. Tenāti apariyantattā. Tena vā apariyantena ñāṇena. Etena thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tattha tassa asaṅgamappaṭihataṃ anumānañāṇaṃ pavattetīti dasseti. Tenāha ‘‘so iminā’’tiādi. Tattha imināti iminā kāraṇena.

Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi.

Yassā paññāya vasena puriso paṇḍitoti vuccati, taṃ paṇḍiccanti āha – ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati aññāṇaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anuyāyanamaggo. Pākārabhāgā sambandhitabbā etthāti pākārasandhi, pākārassa phullitapadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha – ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnapadesaṃ, chinnaṭṭhānaṃ vā. Tañhi ‘‘vivara’’nti vuccati. Kīliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha ‘‘anuppannāya paññāya uppajjituṃ na dentī’’ti. Tasmāti paccayūpaghātena uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā appitacittā. Yathāsabhāvena bhāvetvāti yāthāvato sammadeva yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.

Purimanaye satipaṭṭhānāni bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ ‘‘apicetthā’’tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. ‘‘Catūsu satipaṭṭhānesu suppatiṭṭhitacittāti paṭhamaṃ vuttattā satipaṭṭhānesu vipassanaṃ gahetvā satta bojjhaṅge yathābhūtaṃ bhāvetvāti vuttattā maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato tesu ca adhigatameva hotīti bojjhaṅge maggo ca sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā’’ti mahāsivatthero āha. Na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.


我来将这段巴利文直译成简体中文：
不像推理智立于疑惑,而是如实持知此此所知决定为法,现见智故说"法的现见智"。"随行"即随行故说"随随质问"。应知依见推理未见之智转起"依见推未见"。于已知能知智事实上亦已知故说"推理智理趋已知"。"已知"即通达获得,为证得义。"无量"即无边际因大境界。故说"无边"。"彼"即因无边际。或以彼无边智。以此显示长老欲知何何所推理义,于彼彼令无着无碍推理智转起。故说"彼以此"等。此中"以此"即以此因。
"增高"即令城墙坚固上上到达,为城墙基。"等"音应知摄城门系堑等。"边地"即生于边地。显示长老以智者守门人地位示自故引起诘问说"何故说一门"。
以何慧力说人为智者,彼智性故说"具足智性"。于彼彼所作善巧性明了性为明了。"碎"害无知破坏为慧,彼有此为有慧。处处生起有此为处生,处处生起慧。以此"随巡",彼即道为随巡道,遍城墙随行道。城墙分应结于此为城墙接合,城墙裂开处。彼以下限二砖离去如是说故说"二砖去处"。"断处"即断破之处,或断处。彼即说为"孔"。"垢"即不净。"恼害"即以烦恼热恼热害。"逼恼"即压迫。已生慧不能为烦恼作任何故说"不让未生慧生起"。"故"即因障碍缘不令生起。"善立心于四念处"即于四种念处修习善正立心系心。"如自性修习"即如实正如对治断尽如是修习。
前理趣念处觉支为杂说故,为说异彼说"复此中"等。"杂"即依止观道杂。"因先说善立心于四念处故,因说取念处中观后如实修习七觉支故,因唯道摄彼等无别觉支性及于彼等即已证得故取觉支道及一切智智为善问"大私瓦长老说。但非如是古人取为意趣。"如是"即指前说相。"长老"即舍利弗长老。


Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato upagatānañca parissayarahitasukhādhigamaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Anupariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ – ‘‘pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana’’nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesane añjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagaraṃ paviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho. Sesaṃ suviññeyyameva.

3. Cundasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"此中"即于彼等边地城等。涅槃如城因欲彼者应到达及已到达者为无危险得乐处。戒如城墙因对已到达者遍作守护。惭如随巡道因为戒城墙住立。此实说:"比丘们,随巡道是惭的同义语"。圣道如门因为涅槃城入处正直性。法将如智者守门人因观察已入及正入涅槃城诸有情。"已给"即已令给,为已清净义。余易解。
纯陀经注释

379. Pubbe sāvatthito veḷuvagāmassa gatattā vuttaṃ ‘‘āgatamaggeneva paṭinivattanto’’ti. Sattannanti upaseno, revato, khadiravaniyo, cundo, samaṇuddeso ahanti catunnaṃ, cālā, upacālā, sīsūpacālāti, tissannanti imesaṃ sattannaṃ arahantānaṃ. Natthi nu khoti etthāpi ‘‘olokento’’ti ānetvā sambandho sīhāvalokanañāyena. Bhavissanti me vattāro harituṃ nāsakkhīti sambandho. Idaṃ dāni pacchimadassananti bhūtakathanamattaṃ, na tattha sālayatādassanaṃ yathā tathāgatassa vesāliyā nikkhamitvā nāgāpalokitaṃ.

Tassa tassa visesassa adhiṭṭhānavaseneva iddhibhedadassanaṃ iddhivikubbanaṃ. Sīhassa vijambhanādivasena kīḷitvā nādasadisī ayaṃ dhammakathāti vuttaṃ ‘‘sīhavikīḷito dhammapariyāyo’’ti. Gamanakālo mayhantīti ettha iti-saddo parisamāpane. Tena therena yathārambhassa vacanapabandhassa samāpitabhāvaṃ joteti. Esa nayo sesesupi edisesu sabbaṭṭhānesu. Yugandharādayo paribhaṇḍapabbatāti veditabbā. Ekappahārenevāti ekappahārena iva. Svāyaṃ iva-saddo na sakkomīti ettha ānetvā sambandhitabbo.

Paṭipādessāmīti ṭhitakāyaṃ paṭipādessāmi. Patthanākāle anomadassissa bhagavato vacanasutānusārena ñāṇena diṭṭhamattataṃ sandhāya ‘‘taṃ paṭhamadassana’’nti vuttaṃ. Dhāretuṃ asakkontī guṇasāraṃ. Esa maggoti eso jātānaṃ sattānaṃ maraṇaniṭṭhito pantho. Punapi evaṃbhāvino nāma saṅkhārāti saṅkhārā nāma evaṃbhāvino, maraṇapariyosānāti attho. Ettakanti ettakaṃ kālaṃ. Saṅkaḍḍhitvā saṃharitvā. Mukhaṃ pidhāyāti mukhaṃ chādetvā. Agghikasatānīti makuḷaṅkuracetiyasatāni.

Purimadivaseti atītadivase. Yasmā dhammasenāpatino arahattappattadivaseyeva satthu sāvakasannipāto ahosi, tasmā ‘‘pūritasāvakasannipāto esa bhikkhū’’ti vuttaṃ. Pañca jātisatānīti bhummatthe, accantasaṃyoge vā upayogavacanaṃ.

Kaḷopihatthoti vilīvamayabhājanahattho. ‘‘Cammamayabhājanahattho’’ti ca vadanti. Purantareti nagaramajjhe. Vaneti araññe.

Osakkanākāravirahitoti dhammadesanāya saṅkocahetuvirahito. Visāradoti sāradavirahito. Dhammojanti dhammarasaṃ, ojavantaṃ desanādhammanti attho. Dhammabhoganti dhammaparibhogaṃ, parehi saddhiṃ saṃvibhajanavasena pavattaṃ dhammasambhoganti desanādhammameva vadati. Tena vuttaṃ ‘‘ubhayenapi dhammaparibhogova kathito’’ti.

Piyāyitabbato piyehi. Manassa vaḍḍhanato manāpehi. Jātiyāti khattiyādijātiyā. Nānābhāvo asahabhāvo visuṃbhāvo. Aññathābhāvo aññathattaṃ. Sarīranti rūpadhammakāyasaṅkhātaṃ sarīraṃ. Rūpakāye hi bhijjante bhijjanteva. So bhijjeyyāti so mahantataro khandho bhijjeyya.

Dakkhiṇadisaṃ gatoti dakkhiṇadisāmukhe pavatto. Mahākhandho viyāti mahanto sāravanto sākhākhandho viya. Sākhakhandhā hi disābhimukhapavattākārā, mūlakhandho pana uddhamuggato. Soḷasannaṃ pañhānanti soḷasannaṃ aparāpariyapavattaniyānaṃ atthānaṃ. Ñātuṃ icchito hi attho pañho.

4-5. Ukkacelasuttādivaṇṇanā

380-381.Amāvasuposatheti amāvasiuposathe, kālapakkhauposatheti attho. Purimanayenevāti anantarasutte vuttanayeneva.

6. Uttiyasuttavaṇṇanā

382.Maccudheyyassāti maccuno pavattiṭṭhānassa.

8. Brahmasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
因前从舍卫城到竹村故说"即由来路返回"。"七"即优波西那、离婆多、佉地罗林者、纯陀、沙弥我等四,遮罗、优波遮罗、尸须优波遮罗等三,此等七阿罗汉。"岂无"此中亦引入"观看"连系如狮子返顾理。"我将有说者不能取"为连系。"今此最后见"唯实语说,非于彼有贪爱等见如如来从毗舍离出时龙象返顾。
依彼彼殊胜住立方式显示神变差别为神变变化。如狮子伸展等方式游戏般此说法故说"狮子游戏法门"。"我去时"此中"如是"音为结束。以此显示长老如所开始语连结已结束性。此理于余如是一切处亦尔。应知持双等为围绕山。"一击即"为如一击。此"如"音应引来与"不能"连系。
"我将令到达"即我将令立身到达。依于发愿时听闻无上见世尊语随顺智所见而说"彼初见"。"不能持"功德精要。"此道"即此生诸有情至死归趣。"再如是性名诸行"即诸行名如是性,为死终尽义。"如是"即如是时。"积聚"即摄集。"覆面"即盖面。"百祭"即百莲蕾塔。
"前日"即过去日。因法将得阿罗汉日即有师声闻集会,故说"此比丘圆满声闻集会"。"五百生"为处格,或绝对关系对格。
"持笼"即持竹制器。亦说"持皮制器"。"内城"即城中。"林"即阿兰若。
"离退却相"即离说法怯缩因。"无畏"即离怯。"法味"即法味,为有味说法义。"法受用"即法受用,依与他共分方式转起法受用说即说法。故说"以二亦说法受用"。
因应爱故为"爱"。因增意故为"意可"。"生"即剎帝利等生。"异性"为不俱性别性。"变异"为变异性。"身"即名为色法身身。因于色身坏时即坏。"彼当坏"即彼大蕴当坏。
"往南方"即转向南方面。"如大蕴"即如大实干枝蕴。因枝蕴向方面转起相,但根蕴上升。"十六问"即十六轮回转起诸义。因欲知义为问。
4-5. 郁迦遮罗经等注释
380-381. "新月布萨"即新月布萨,为黑分布萨义。"如前理"即如前经所说理。
郁低耶经注释
"死域"即死转起处。
梵经注释

384.Tasmiṃkāleti paṭhamābhisambodhiyaṃ. Bhikkhuyeva natthi dhammacakkassa appavattitattā, bhikkhuyeva bhikkhulakkhaṇayogato. Ekako maggo, na dvedhāpathabhūtoti ekamaggo, taṃ ekamaggaṃ. Jātiyā khayo vaṭṭadukkhassa antabhūtoti jātikkhayanto, nibbānaṃ, taṃ diṭṭhattā jātikkhayantadassīti evamettha attho daṭṭhabbo.

9. Sedakasuttavaṇṇanā

385.Ayaṃ tassa laddhīti ayaṃ idāni vuccamānā tassa ācariyassa laddhi. Tato anāmentoti yena vaṃso namati, tena kāyaṃ anāmento. Tathā namanto hi patitvā cuṇṇavicuṇṇaṃ hoti. Tanti kāyaṃ, taṃ vaṃsaṃ vā. Ākaḍḍhento viyāti namitaṭṭhānato parabhāgena ākaḍḍhento viya. Ekatobhāgiyaṃ katvāti yathāvuttaṃ satiṃ sūpaṭṭhitaṃ katvā onataṃ viya katvā. Tathā karaṇaṃ pana tathā vātūpatthambhagāhāpanenāti āha – ‘‘vātūpatthambhaṃ gāhāpetvā’’ti. Tañca satiyā tadatthaṃ upaṭṭhānenāti vuttaṃ ‘‘satiṃ sūpaṭṭhitaṃ katvā’’ti. Niccalova nisīdanto antevāsī ācariyaṃ rakkhati, ettakaṃ ācariyassa laddhivasena vuttaṃ. ‘‘Ācariyo vaṃsaṃ suggahitaṃ gaṇhanto’’tiādi sabbaṃ heṭṭhā vuttanayameva.

‘‘Attānameva rakkhatī’’ti idaṃ attano rakkhaṇaṃ padhānaṃ katvā vuttaṃ, na antevāsikanti avadhāraṇaphalaṃ. Attarakkhāya panettha sijjhamānāya antevāsikarakkhāpi siddhā eva hotīti. Dutiyapakkhepi eseva nayo. So tattha ñāyoti yā attano eva rakkhā, sā atthato pararakkhāpi hotīti ayamettha ñāyo yuttappayogo. Anuvaḍḍhiyāti yathāvaḍḍhitassa anuanuvaḍḍhiyā. Etena paṭiladdhasampayuttapamodanākāro dassitoti āha – ‘‘sapubbabhāgāya muditāyāti attho’’ti. Āsevanāyātiādīni padāni anudayatāpariyosānāni (yasmā satipaṭṭhānaṃ sevantassa siddhaṃ attano ca parassa ca rakkhaṇaṃ pakāsenti, tasmā) – ‘‘attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabba’’ntiādi vuttaṃ.

10. Janapadakalyāṇīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"彼时"即初正觉。"唯比丘"因法轮未转,唯比丘因具比丘相。"一道"无二岐道性为一道,彼一道。生尽为轮回苦边为生尽边,涅槃,因见彼故为见生尽边,如是此中义应见。
司达迦经注释
"此彼见"即此今将说彼阿阇黎见。"从彼不曲"即由竹杆弯曲处身不曲。如是弯曲者堕即碎粉。"彼"即身或彼竹杆。"如拉"即如从弯曲处以彼分拉。"作一边分"即如所说念善住立作如下垂。但如是作以如是风支撑执取故说"令执取风支撑"。彼以念住立彼义故说"令念善住立"。不动而坐弟子护阿阇黎,如是依阿阇黎见说。"阿阇黎善执竹杆"等一切如前所说理。
"唯护自"此说自护为主,非弟子为限定果。此中依自护成就,弟子护亦即成就。第二分亦此理。"彼此理"即凡自护,彼事实上亦成他护,此是此中理趣运用。"随增"即随已增之随随增。以此显示获得相应喜相故说"与前分喜义"。"修习"等句至同情终。因修习念处者成就自他护显示,故说"诸比丘,我等将护自应修习念处"等。
国色经注释

386.Janapadasmiṃ kalyāṇīti sakalajanapade bhaddā rūpasampattiyā sikkhāsampattiyā ca sundarā seṭṭhā. Rūpasampatti ca nāma sabbaso rūpadosābhāvena rūpaguṇapāripūriyā hotīti tadubhayaṃ dassetuṃ ‘‘chasarīradosarahitā pañcakalyāṇasamannāgatā’’ti vuttaṃ. Taṃ duvidhampi vivaranto ‘‘sā hī’’tiādimāha. Pañcakalyāṇasamannāgatāti pañcavidhasarīraguṇasampadāhi samannāgatā. Nātidīghā nātirassāti pamāṇamajjhimā dīghatarappamāṇā na hoti, na atirassā, lakuṇḍakarūpā na hoti. Nātikisāti ativiya kisathaddhamaṃsalohitā dissamānā aṭṭhisarīrā jālasarīrā na hoti. Nātithūlāti bhāriyamaṃsā mahodarā na hoti. Nātikāḷā nāccodātāti ativiya kāḷavaṇṇā jhāmaṅgāro viya , dadhitakkādīhi pamajjitamattakaṃsalohavaṇṇā na hoti. Manussaloke tādisiyā rūpasampattiyā abhāvato atikkantā manussavaṇṇaṃ. Yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca paresaṃ pasādāvahā nātidīghatādayo. Evaṃ manussānaṃ dibbarūpatāsampattīpīti vuttaṃ ‘‘appattā dibbavaṇṇa’’nti. Ettha ca nātidīghanātirassatāvacanena ārohasampatti vuttā ubbedhena pāsādikabhāvato. Kisathūladosābhāvavacanena pariṇāhasampatti vuttā. Ubhayenapi saṇṭhānasampadā vibhāvitā, nātikāḷatāvacanena vaṇṇasampatti vuttā vivaṇṇatābhāvato. Piyaṅgusāmāti pariṇatapiyaṅgupupphasadisasarīranibhāsā. Mukhapariyosānanti adharoṭṭhamāha. Ayaṃ yathāvuttā sarīravaṇṇasampatti. Assāti janapadakalyāṇiyā. Chavikalyāṇatā chavisampattihetukattā tassā. Esa nayo sesesupi. Nakhā eva pattasadisatāya nakhapattāni.

(Pasāvo sarīrāvayavena iriyananti āha – ‘‘pavattīti attho’’ti, pasāvo yathāparitameva kanatanti, na sabhāvasandhānaṃ. Yathāvibhāvasena uttamameva naccaṃ naccati. Te vā vīsatiyāsūtiraṃ dhānappattiyā pavattiyā pavattimakatamandatā vibhāvasuṭatassa uttamameva gītañca gāyatīti attho.) [Etthantare pāṭho asuddho dussodhanīyo ca. Suddhapāṭho gavesitabbo.] Samatittiko telapattoti mukhavattisamaṃ telānaṃ pūritattā samatittikamukhaṃ telabhājanaṃ. Antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇinti janapadakalyāṇiyā, tassā ca naccagītaṃ pekkhituṃ sannipatitamahājanasamūhassa majjhato pariharitabbo netabbo. Nanti telaṃ. Āhareyyāti āpajjeyya. Tatridaṃ opammasaṃsandanaṃ – telapattaṃ viya kāyagatāsati, tassa pariharaṇapuggalo viya vipassako, janakāyā viya puthuttārammaṇāni, asipuriso viya mano, telassa cajanaṃ viya kilesuppādanaṃ, sīsapātanaṃ viya ariyamaggañāṇasīsānuppatti. ‘‘Kāyagatā sati no bhāvitā…pe… sikkhitabba’’nti vuttattā ‘‘pubbabhāgavipassanāva kathitā’’ti vuttaṃ.

Nālandavaggavaṇṇanā niṭṭhitā.

3. Sīlaṭṭhitivaggo

1-2. Sīlasuttādivaṇṇanā

387-388.Sīlānīti bahuvacanaṃ anekavidhattā sīlassa. Tañhi sīlanaṭṭhena ekavidhampi cārittādivasena anekavidhaṃ. Tenāha – ‘‘catupārisuddhisīlānī’’ti. Pañhamaggoti ñātuṃ icchitassa atthassa vīmaṃsanaṃ. Tenāha – ‘‘pañhagavesana’’nti.

3-5. Parihānasuttādivaṇṇanā

389-391.Puggalavasena parihānaṃ hoti na dhammavasena. Yo na bhāveti, tasseva parihāyati. Tenāha ‘‘yo hī’’tiādi.

6. Padesasuttavaṇṇanā

392.Padesato bhāvitattāti ekadesato bhāvitattā bhāvanāpāripūriyā ananuppattattā. Tenāha – ‘‘cattāro hi magge’’tiādi.



我来将这段巴利文直译成简体中文：
"国中美"即全国可爱,以容貌成就及学戒成就美妙最胜。容貌成就名为一切色过失无且色功德圆满故,显示彼二说"离六身过具五美"。开显彼两种说"彼实"等。"具五美"即具足五种身体功德成就。"不太长不太短"即处中量不太长,不太短,非矮小身。"不太瘦"即不极瘦硬血肉显现骨身网身。"不太胖"即不重肉大腹。"不太黑不太白"即不极黑色如炭火,不如酸奶等擦洗铜色。因人界无如是容貌成就故超越人色。如具量,如是以高广相应为他生净不太长等。如是说"未达天色"为人天色性成就。此中以不太长不太短语说高成就因高度端严。以瘦胖过失无语说广成就。以二者显示形貌成就,以不太黑语说色成就因无变色。"如波罗蜜果色"即如熟波罗蜜花相似身光。"面终"即说下唇。此如所说身色成就。"彼"即国色女。肤美为肤成就因彼。此理于余亦尔。指甲如叶故为指叶。
(由身分行故说:"转起为义",行如所转即非自性相续。如境界性随上妙舞蹈。彼等二十胜处成就行转作最胜性成就此因最上亦唱歌为义。) [此中文不净难净。应寻求净文。] "如满油钵"即因如口缘满油为如满口油器。"于大众中行及国美中"即从国色女及彼舞歌观看所集大众群中应避护应引导。"彼"即油。"当取"即应得。此中譬喻对照：如油钵为身念,如彼护持人为观者,如众群为多种所缘,如刀人为意,如舍油为烦恼生,如断头为圣道智头不生。因说"未修身念...等...应学"故说"说前分观"。
那烂陀品注释终。
戒住品
1-2. 戒经等注释
387-388. "诸戒"复数因戒多种。彼以戒义虽一种,但依行等为多种。故说"四遍净戒"。"问道"即欲知义探究。故说"寻问"。
3-5. 退失经等注释
389-391. 依人有退失非依法。谁不修,彼即退失。故说"谁实"等。
一分经注释
"一分修"即因一分修未得修圆满。故说"四道"等。

7. Samattasuttavaṇṇanā

393.Samattā bhāvitattāti pariyattā bhāvitattā.

8-10. Lokasuttādivaṇṇanā

394-396. Mahāvisayattā mahatiyo abhiññā etassāti mahābhiñño, tassa bhāvoti sabbaṃ vattabbaṃ. ‘‘Satatavihāravasena vutta’’nti vatvā tamatthaṃ pākaṭaṃ kātuṃ ‘‘thero kirā’’tiādi vuttaṃ. Tassāti therassa. Āvajjanassa gatinti ekāvajjanasseva gamanavīthiṃ. Anubandhati cakkavāḷānaṃ sahassaṃ ekāvajjaneneva sahassalokadhātuyā icchitamatthaṃ jānituṃ samatthoti dasseti.

Sīlaṭṭhitivaggavaṇṇanā niṭṭhitā.

4. Ananussutavaggavaṇṇanā

397-407.Yāvedanā sammasitvāti yā tebhūmakavedanā sammasitvā. Tāvassāti tā tebhūmakavedanā eva assa bhikkhuno. Sadisavasena cetaṃ vuttaṃ, aniccādisammasanavasena viditā pubbabhāge sammasanakāle upaṭṭhahanti. Pariggahitesūti parijānanavasena paricchijja gahitesu. ‘‘Vedanā taṇhāpapañcassa, vitakko mānapapañcassa, saññā diṭṭhipapañcassa mūlavasena sammasanaṃ vuttā’’ti vadanti. ‘‘Vedanāvitakkasaññā taṇhāmānadiṭṭhipapañcānaṃ mūladassanavasenā’’ti apare.

Ananussutavaggavaṇṇanā niṭṭhitā.

5. Amatavaggo

2. Samudayasuttavaṇṇanā

408.Sārammaṇasatipaṭṭhānāti ārammaṇalakkhitā satipaṭṭhānā kathitā, na satilakkhaṇā.

4. Satisuttavaṇṇanā

410.Suddhikaṃ katvā visuṃ visuṃ katvā. Tathā ca vuttaṃ pāḷiyaṃ ‘‘kāye vā bhikkhū’’ti.

6. Pātimokkhasaṃvarasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
圆满经注释
"因圆满修"即因遍满修。
8-10. 世间经等注释
394-396. 因大境界有大神通彼为大神通,彼性应说一切。说"依常住而说"后为显彼义说"长老据说"等。"彼"即长老。"转向行"即唯一转向行道。"随行"显示千世界唯一转向能知千世界所欲义。
戒住品注释终。
未闻品注释
397-407. "观察何受"即观察何三地受。"彼等"即彼等三地受于彼比丘。此依相似而说,以无常等观察于前分观察时显现已知。"已摄取"即以遍知方式限定已取。有说"说受以贪戏论,寻以慢戏论,想以见戏论根本方式观察"。其他说"依受寻想为贪慢见戏论根本见方式"。
未闻品注释终。
不死品
集经注释
"有所缘念处"即说由所缘标记念处,非念相。
念经注释
"清净"即分别分别。如是于圣典说"诸比丘于身"。
别解脱律仪经注释

412.Jeṭṭhakasīlanti padhānakasīlaṃ. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravaseneva āgataṃ. Tenāha ‘‘tipiṭakacūḷanāgatthero panā’’tiādi. Tattha pātimokkhasaṃvarova sīlanti avadhāraṇaṃ itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhabhāvaṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu ca chasikkhāpadavītikkamane gilānapaccayassa appaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarādīni. Sīlanti vuttaṭṭhānaṃ nāma natthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma natthīti nippariyāyasīlataṃ tesaṃ paṭikkhipati. Chadvārarakkhaṇamattamevāti tassa sallahukatamāha cittādhiṭṭhānamattena paṭipākatikabhāvappattito. Itaradvayepi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānasīlassa paripālanaparisodhanavasena pavattiyā pariyāyasīlāni nāmāti dasseti. Idāni pātimokkhasīlasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesāni indriyasaṃvarādīni. Pātimokkhasaddassa attho pana visuddhimaggasaṃvaṇṇanādīsu vitthārito, tasmā tattha vuttanayeneva veditabbo.

Ācārena ca gocarena ca sampannoti kāyikacetasikaavītikkamasaṅkhātena ācārena ca navesiyādigocaratādisaṅkhātena gocarena ca sampanno, sampannaācāragocaroti attho. Appamattakesūti atiparittakesu anāpattigamanīyesu. ‘‘Dukkaṭadubbhāsitamattesū’’ti apare. Vajjesūti akaraṇīyesu gārayhesu. Te pana ekantato akusalā hontīti āha – ‘‘akusaladhammesū’’ti. Bhayadassāvīti bhayato dassanasīlo, paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā dassanasīlo. Sammā ādiyitvāti sammadeva sakkaccaṃ sabbaso ca ādiyitvā. Sikkhāpadesūti niddhāraṇe bhummanti samudāyato avayavaniddhāraṇaṃ dassento ‘‘sikkhāpadesu taṃ taṃ sikkhāpada’’ntiādimāha. Sikkhāpadaṃ samādātabbaṃ sikkhitabbañcāti adhippāyo. Sikkhāti adhisīlasikkhā. Pubbe pada-saddo adhiṭṭhānaṭṭho, idha bhāgatthoti daṭṭhabbanti āha – ‘‘sikkhākoṭṭhāsesū’’ti. Mūlapaññattianupaññattiādibhedaṃ yaṃkiñci sikkhitabbaṃ pūretabbaṃ sīlaṃ, taṃ pana dvāravasena duvidhamevāti āha – ‘‘kāyikaṃ vā vācasikaṃ vā’’ti. Imasmiṃ atthavikappe sikkhāpadesūti ādhāre bhummaṃ sikkhābhāgesu kassaci visuṃ aggahaṇato. Tenāha – ‘‘taṃ taṃ sabba’’nti. ‘‘Tato tvaṃ bhikkhu sīlaṃ nissāyā’’ti vacanato anabhijjhā abyāpādasammādiṭṭhiyopi sīlanti vuttā, tasmā imasmiṃ sutte ‘‘pātimokkhasaṃvarasīlameva kathita’’nti vuttaṃ.

7. Duccaritasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"最胜戒"即主要戒。因于圣典中戒取依别解脱律仪而来。故说"但三藏小龙长老"等。此中"唯别解脱律仪为戒"限定显示其他三以一分摄入别解脱。如是因不观察看及为活命违犯六学处,及不观察受用病缘制定罪。"三"即根律仪等。"无说为戒处"即无以戒异名于任何经中取处,否定彼等为无异名戒。"唯护六门"即说彼轻易因唯以心住立得还复性。其他二亦此理。"唯资具生"以果显因。因为生因资具生。"此义"即此目的为受用此资具之意。"无异名"以此显示根律仪等三以护持清净主要戒方式转起为异名戒。今为显示唯别解脱戒为主要由区别及随顺以喻说"凡"等。此中"彼"即别解脱律仪。"余"为根律仪等。但别解脱声义于清净道论注等广说,故应如彼所说理知。
"具足行处"即以不违犯身心为行及以新妓等处为处具足,义为具足行处。"极微"即极少不成罪处。他说"唯恶作恶语"。"罪"即不应作可呵责。彼等唯为不善故说"不善法"。"见怖"即习见怖,习见极微罪如须弥量。"正受持"即正确恭敬一切受持。"于学处"为总别限定具格,显示从总体区分支分说"于学处彼彼学处"等。意为应受持应学学处。"学"即增上戒学。前"处"音为住立义,此为分义应知故说"于学分"。应学应圆满任何根本制从制等差别戒,彼由门二种故说"或身或语"。此义释中"于学处"为处格因不别取学分任何。故说"彼彼一切"。因"比丘,你依戒"语故说无贪无恚正见亦为戒,故于此经说"唯说别解脱律仪戒"。
恶行经注释

413. Etthāpi manosucaritaṃ sīlaṃ nāmāti dassetīti katvā vuttaṃ ‘‘pacchimāpi tayo’’ti. Anabhijjhāabyāpādasammādiṭṭhidhammā sīlaṃ hotīti veditabbā kāyavacīsucaritehi saddhiṃ manosucaritampi vatvā ‘‘tato tvaṃ bhikkhu sīlaṃ nissāya sīle patiṭṭhāyā’’ti vuttattā. Sesaṃ vuttanayameva. Chaṭṭhasattamesūti chaṭṭhasattamavaggesu apubbaṃ natthi. Tena vuttaṃ ‘‘heṭṭhā vuttanayeneva attho veditabbo’’ti. Vaggapeyyālato pana imasmiṃ satipaṭṭhānasaṃyutte katipayavaggā saṅgahaṃ ārūḷhā, tathāpi tesaṃ atthavisesābhāvato ekaccesu potthakesu mukhamattaṃ dassetvā saṃkhittā, ekaccesu atisaṃkhittāva, te saṅkhepavasena dve katvā ‘‘chaṭṭhasattamesū’’ti vuttaṃ.

Amatavaggavaṇṇanā niṭṭhitā.

Satipaṭṭhānasaṃyuttavaṇṇanā niṭṭhitā.

4. Indriyasaṃyuttaṃ

1. Suddhikavaggo

1. Suddhikasuttavaṇṇanā

471.Catubhūmaka…pe… labbhanti kusalābyākatabhāvato tesaṃ tiṇṇaṃ indriyānaṃ. Vīriyindriyasamādhindriyāni…pe… sabbattha labbhanti kusalattikasādhāraṇattā. Catubhūmaka …pe… vasenāti catubhūmakadhammaparicchedavasena ceva kusalādīhi sabbasaṅgāhakadhammaparicchedavasena ca vuttanti attho.

Dutiyasamaṇabrāhmaṇasuttavaṇṇanā

477.Dukkhasaccavasenāti dukkhasaccabhāvena na pajānanti. Tañhi pariññeyyatāya dukkhasaccasaṅgahaṃ. Samudayasaccavasenāti taṇhāvijjādiṃ saddhindriyassa samudayasaccabhāvena na pajānanti. Nirodhanti saddhindriyassa anupādāya nirodhanimittaṃ nibbānaṃ. Paṭipadanti saddhindriyanirodhagāminiṃ paṭipadaṃ ariyamaggaṃ. Sesesūti vīriyindriyādīsu.

Sukkapakkheti ‘‘saddhindriyaṃ pajānantī’’tiādinayappavatte anavajjapakkhe. Adhimokkhavasena āvajjanasamudayāti ‘‘atthi dinna’’ntiādinayappavattapubbabhāgabhūtasaddhādhimokkhavasena āvajjanuppattiyā. Tasmā paṭhamuppannā saddhā eva hettha ‘‘āvajjana’’nti vuttā, na manodvārāvajjanaṃ. Esa nayo sesesupi. Tasmā paṭhamuppannā āvajjanā paggahuppattiṭṭhānānaṃ tikkhānaṃ vīriyindriyādīnaṃ paṭhamuppattiyā āvajjanapariyāyena vuttāti daṭṭhabbaṃ. Dubbalā hi paṭhamuppannā paggahābhāvato vīriyindriyādīnaṃ samudayoti balavabhāvappattavīriyindriyādikassa āvajjanaṭṭhāniyāni hontīti tesaṃ samudayoti vuttā, pubbe adhimuccanādivasena pavattassa āvajjanassa samudayāti attho. Puna chandavasenāti kattukāmatākusalacchandavasena saddhādīnaṃ uppādetukāmatākārappavattassa chandassa vasena. Manasikāravasena āvajjanasamudayāti saddhindriyādivasena pavattassa dubbalassa tassa nibbattakayonisomanasikāravasena āvajjanassa uppattiyā. Evampīti ‘‘adhimokkhavasenā’’tiādinā vuttākārenapi. Chasu suttesūti dutiyato paṭṭhāya chasu suttesu. Catusaccameva kathitaṃ. Assādaggahaṇena hi samudayasaccaṃ, ādīnavaggahaṇena dukkhasaccaṃ, nissaraṇaggahaṇena nirodhamaggasaccāni gahitānīti. Paṭhamasutte pana indriyānaṃ sarūpadassanamevāti.

8. Dabbasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
为显示"此中意善行亦名戒"故说"后三"。应知无贪无恚正见法为戒,因说身语善行及意善行后说"比丘,你依戒住戒"。余如所说理。"第六第七"即第六第七品无新义。故说"应如前说理知义"。但从品略中于此念处相应几品上升摄取,如是彼等无义差别故于某些书中仅显示端首后略说,于某些极略,彼等依略作二故说"第六第七"。
不死品注释终。
念处相应注释终。
根相应
清净品
清净经注释
"四地...等...得"因彼三根为善无记。"精进根定根...等...一切处得"因共通善等三。"依四地...等..."义为依四地法限定及依善等一切摄取法限定而说。
第二沙门婆罗门经注释
"依苦谛"即不知为苦谛性。因彼以应遍知摄入苦谛。"依集谛"即不知爱无明等为信根集谛性。"灭"即信根无取灭相涅槃。"道"即信根灭行道圣道。"余"即于精进根等。
"净品"即于"知信根"等方式转起无过品。"依胜解转向集"即依"有布施"等方式转起前分成信胜解转向生。故此中说唯前生信为"转向",非意门转向。余亦此理。故应知说前生转向为精进根等锐利生住处前生以转向异名。因弱前生无策励故为精进根等集,故说成为有力精进根等转向住处为彼等集,义为前依胜解等方式转起转向集。又"依欲"即依欲作善欲依欲生信等转起欲相方式。"依作意转向集"即依信根等方式转起弱彼生如理作意依转向生。"如是"即如"依胜解"等所说方式。"于六经"即从第二起六经。唯说四谛。因取味摄集谛,取过患摄苦谛,取出离摄灭道谛。但第一经唯显根自性。
坚固经注释<.Assistant>

478. Soto āpajjīyati etenāti sotāpatti, anāgataṃ pati paṭhamamaggo. Sototi ariyamaggasoto daṭṭhabbo. Āpajjīyatītiādito paṭipajjīyati. Paṭhamamaggapaṭilābhanimittāni sotāpannassa aṅgāni idha ‘‘sotāpattiyaṅgānī’’ti vuttāni. Tāni pana tīsu ṭhānesu saddhā ariyakantasīlañcāti veditabbāni. Savisayeti sakavisaye. Jeṭṭhakabhāvadassanatthanti padhānabhāvadassanatthaṃ. Yattha saddhādiindriyānaṃ sātisayakiccaṃ, tesaṃ kiccātirekataṃ dassetunti attho. Idāni tamatthaṃ upamāhi vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Patvāti attano kiccātirekaṭṭhānaṃ paṭilabhitvā. Pubbaṅgamanti saddahanakiccesu purecāraṃ dhorayhaṃ. Sesāni vīriyindriyādīni. Tadanvayānīti tadanugatāni tassa saddhindriyādikassa pakkhikāni. Esa nayo sesesupi. Jhānavimokkheti jhānasaṅkhāte vimokkhe samādhipadhānatāya jhānānaṃ. Evañca katvā ‘‘sotāpattiyaṅgāni patvā’’ti idañca vacanaṃ samatthitaṃ hoti. Saddhūpanisañhi sīlanti. Ariyasaccāni patvāti cattāri saccāni abhisametabbāni pāpuṇitvā.

9-10. Paṭhamavibhaṅgasuttādivaṇṇanā

479-480. Nepakkaṃ vuccati paññāti āha – ‘‘paññāyetaṃ nāma’’nti. Nipāyati saṃkilesadhamme visoseti nikkhāmetīti nipako, thiratikkhasatipuggalo, tassa bhāvo nepakkanti satiyāpi nepakkabhāvo yujjateva. Evañhi ‘‘satinepakkenā’’ti idaṃ vacanaṃ samatthitaṃ hoti, satiyā ca nepakkenāti evaṃ vuccamānena satiniddeso nāma kato hotiyeva. Asukaṃ nāma suttaṃ vā kammaṭṭhānaṃ vā me bhāsitanti. Vossajjīyati saṅkhāragataṃ etasmiṃ adhigateti vossaggo, nibbānaṃ. Taṃ ārammaṇaṃ karitvāti āha – ‘‘nibbānārammaṇaṃ katvā’’ti. Gacchantiyāti saṅkhārānaṃ udayañca vayañca udayabbayaṃ gacchantiyā bujjhantiyā. Tenāha ‘‘udayabbayapariggāhikāyā’’ti. Saddhāsatipaññindriyāni pubbabhāgāni ‘‘itipi so bhagavā arahaṃ, cirakatampi cirabhāsitampi saritā anussaritā, udayatthagāminiyā paññāyā’’ti ca vuttattā. ‘‘Āraddhavīriyo viharati, so anuppannāna’’ntiādinā ca vuttattā vīriyindriyaṃ missakaṃ. ‘‘Vossaggārammaṇaṃ karitvā’’ti vuttattā samādhindriyaṃ nibbattitalokuttarameva. Ayamevāti yvāyaṃ navame vutto. Ayameva pubbabhāgamissakalokuttarattadhammaparicchedo.

Suddhikavaggavaṇṇanā niṭṭhitā.

2. Mudutaravaggo

1. Paṭilābhasuttavaṇṇanā

481.Sammappadhāne ārabbhāti sammappadhāne bhāvanāvasena ārabbha. Tenāha ‘‘bhāvento’’ti. Yathā vīriyindriyaniddese ‘‘cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhatī’’ti desanā āgatā, evaṃ satindriyaniddese ‘‘cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhatī’’ti, tasmā ‘‘satindriyepi eseva nayo’’ti vuttaṃ. Saddhindriyādiniddesesu pana na tathā deseti.

2. Paṭhamasaṃkhittasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
由此趋入流故为入流,向未来第一道。"流"应见为圣道流。"趋入"即最初修习。此中说入流者支为得第一道相。彼等应知于三处为信及圣所爱戒。"于自境"即于自领域。"为显最胜性"即为显主要性。显示于何处信等根有殊胜作用,显示彼等作用超越义。今为以譬喻显此义说"如实"等。"达到"即获得自作用超越处。"前行"即于信解作用中先导主导。"余"为精进根等。"随彼"即随顺彼,为彼信根等一分。余亦此理。"禅解脱"即于名为解脱禅中因禅以定为主。如是作故"达到入流支"此语成立。因戒依信。"达到圣谛"即到达应证四谛。
9-10. 第一分别经等注释
479-480. 说明慧为审慎故说"此名慧"。善落干枯出离染污法故为审慎,为坚固锐利念人,彼性为审慎,于念亦相应审慎性。如是"念审慎"此语成立,以"念及审慎"如是所说即作念标释。"某名经或业处为我说"。于此证得舍弃行故为舍,涅槃。"作彼所缘"故说"作涅槃所缘"。"行"即见行之生及灭之生灭。故说"摄生灭"。因说"如是彼世尊阿罗汉、念忆念久作久说、以趋生灭慧"故信念慧根为前分。因说"住精进、彼未生"等故精进根为杂。因说"作舍所缘"故定根唯出世间。"唯此"即此于第九所说。唯此前分杂出世间法限定。
清净品注释终。
更柔品
获得经注释
"依正勤"即依修习方式正勤。故说"修习"。如于精进根释说"依四正勤获得精进"之教来,如是于念根释"依四念处获得念",故说"于念根亦此理"。但于信根等释不如是说。
第一略经注释

482. Indriyānaṃ tikkhādibhāvo vipassanāvasena vā maggavasena vā phalavasena vā gahetabboti vuttaṃ ‘‘tatoti…pe… veditabba’’nti. Nanu cettha mudubhāvo eva pāḷiyaṃ gahitoti? Saccametaṃ, taṃ pana tikkhabhāve asati na hoti tikkhādibhāvoti vuttaṃ. Yato hi ayaṃ mudu, ito taṃ tikkhanti vattabbataṃ labhati apekkhāsiddhattā tikkhamudubhāvānaṃ pārāpāraṃ viya. Idāni ‘‘tato’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘samattānī’’tiādi vuttaṃ. Tattha samattānīti sampannāni. Itaraṃ tasseva vevacanaṃ. Samattānīti vā pariyattāni, samattānīti attho. ‘‘Tato mudutarāni dhammānusārīmaggassā’’ti kasmā vuttaṃ? Tatoti hi sotāpattimaggavipassanindriyāni adhippetāniyeva, ‘‘tato mudutarānī’’ti vuttapaṭhamamaggo dhammānusārī vā siyā saddhānusārī vāti byabhicarati? Nāyaṃ doso, sotāpattimaggekadesavaseneva laddhabbapaṭhamamaggāpekkhāya vipassanāya vibhāgassa adhippetattā. Yo hi sotāpanno hutvā iriyāpathaṃ akopetvā yathānisinnova sakadāgāmimaggaṃ pāpuṇāti, tassa vipassanindriyāni sandhāya avibhāgena vuttaṃ – ‘‘tato mudutarāni sotāpattimaggassa vipassanindriyāni nāmā’’ti. Yo pana sotāpanno hutvā kālantarena sakadāgāmī hoti, tassa sotāpattimaggatthāya pavattāni vipassanindriyāni nāma honti. So ce dhammānusārīgotto, tassa yathāvuttavipassanindriyato mudutarānīti ‘‘tato mudutarāni dhammānusārīmaggassā’’ti vuttaṃ. Vipassanindriyāni nāmāti ānetvā sambandho. Dhammānusārīvipassanindriyato saddhānusārīvipassanindriyānaṃ mudubhāvassa kāraṇaṃ sayameva vakkhati. Dhammena paññāya maggasotaṃ anussaratīti dhammānusārī, paññuttaro ariyo. Saddhāya maggasotaṃ anussaratīti saddhānusārī, saddhuttaro ariyo.

Evaṃ vipassanāvasena dassetvā maggavasena dassetuṃ ‘‘tathā’’tiādi āraddhaṃ. Sampayogato sabhāvato ca arahattamaggapariyāpannāni arahattamaggindriyāni. Arahattaphalindriyānīti etthāpi eseva nayo.

Idāni phalavasena dassetuṃ ‘‘samattāni paripuṇṇānī’’tiādi vuttaṃ. Sotāpattimaggaṭṭhapuggalavasena nānattaṃ jātaṃ, tasmā te dvepi idha tatiyavāre na labbhantīti adhippāyo. Dhammānusārīsaddhānusārīnaṃ nānattaṃ kathaṃ jātanti āha ‘‘āgamanenapi maggenapī’’ti. Tadubhayaṃ dassento ‘‘saddhānusārīpuggalo’’tiādimāha. Uddisāpentoti uddesaṃ gaṇhanto.


我来将这段巴利文直译成简体中文：
"由彼...等...应知"说根的锐等性应从观或道或果方面取。然此中于圣典仅取柔性不是吗?此为实,但无锐性则不成锐等性故如是说。因由此柔,由此彼锐得可说性,因锐柔性以相待而成如彼此岸。今为广说由"由彼"等略说义故说"圆满"等。此中"圆满"即成就。余为彼同义语。或"圆满"即遍满,义为圆满。为何说"较彼更柔为法随行道"?因"由彼"即意指入流道观根,说"较彼更柔"第一道或为法随行或为信随行岂不相违?此非过失,因意指仅依入流道一分可得第一道相待观之分别。因谁成入流者不动威仪如其所坐即得一来道,依彼观根无分别说"较彼更柔名为入流道观根"。但谁成入流者经时成一来,彼名为转起入流道观根。若彼为法随行种姓,彼较如所说观根更柔故说"较彼更柔为法随行道"。应连结"名为观根"。法随行观根较信随行观根柔性之因自将说。以法慧随行道流故为法随行,慧增上圣者。以信随行道流故为信随行,信增上圣者。
如是显示依观后为显示依道始说"如是"等。由相应及自性摄阿罗汉道为阿罗汉道根。于"阿罗汉果根"此中亦此理。
今为显示依果说"圆满完全"等。依入流道住人差别生,故此二于此第三轮不得为意。如何生法随行信随行差别说"由教及道"。显示彼二说"信随行人"等。"令诵"即取诵。;


Maggo tikkho hoti upanissayindriyānaṃ tikkhavisadabhāvato. Tenāha ‘‘sūraṃ ñāṇaṃ vahatī’’ti. Asaṅkhārenāti saraseneva. Appayogenāti tasseva vevacanaṃ. Dhammānusārīpuggalo hi āgamanamhi kilese vikkhambhento appadukkhena appakasirena akilamantova vikkhambhetuṃ sakkoti. Saddhānusārīpuggalo pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ sakkoti, tasmā dhammānusārissa pubbabhāgamaggakkhaṇe kilesacchedakañāṇaṃ adandhaṃ tikhiṇaṃ hutvā vahati, yathā nāma tikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi khippaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā dhammānusārino pubbabhāgabhāvanā hoti, saddhānusārino pana pubbabhāgakkhaṇe kilesacchedakañāṇaṃ dandhaṃ na tikhiṇaṃ asūraṃ hutvā vahati, yathā nāma nātitikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi sīghaṃ na vahati, saddo suyyati, balavavāyāmakiccaṃ icchitabbaṃ hoti, evarūpā saddhānusārino pubbabhāgabhāvanā hoti. Evaṃ santepi kilesakkhaye nānattaṃ natthi. Tenāha ‘‘kilesakkhaye panā’’tiādi. Avasesā ca kilesā khīyanti saṃyojanakkhayāya yogattā.

3. Dutiyasaṃkhittasuttavaṇṇanā

483.Tatoti phalato phalavemattatāya cariyamānattā. Indriyavemattatā saddhādīnaṃ indriyānaṃ nānattena. Phalanānattanti arahattaphalādinānattaṃ. Puggalanānattanti anāgāmiādipuggalanānattaṃ.

4. Tatiyasaṃkhittasuttavaṇṇanā

484. Sīlakkhandhādīhi saddhindriyādīhi ca parito pūraṇena paripūraṃ arahattamaggaṃ karonto nipphattito arahattaphalaṃ ārādheti nipphādeti. Tayo padesamaggeti sīlakkhandhādīnaṃ apāripūriyā ekadesabhūte tayo heṭṭhimamagge. Padesaṃ heṭṭhimaphalattayaṃ. Catūsūti imasmiṃ vagge paṭhamādīsu catūsu suttesu. Kāmañcettha tatiye ‘‘tatoti phalavasena nissakka’’nti vuttaṃ, catutthe ‘‘paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī’’ti, ‘‘catūsupi suttesu missakāneva indriyāni kathitānī’’ti pana vacanato vipassanāvasenapi yojanā labbhatevāti daṭṭhabbaṃ.

5-7. Paṭhamavitthārasuttādivaṇṇanā

485-

我来将这段巴利文直译成简体中文：
因依止根的锐利明净性道成锐利。故说"运行勇猛智"。"无行"即自力。"无加行"为彼同义语。因法随行人于教中遮蔽烦恼时无苦无难无疲即能遮蔽。但信随行人有苦有难有疲方能遮蔽,故法随行者于前分道剎那断烦恼智不迟钝而锐利运行,如以锐利刀砍芭蕉时断处平滑,刀快速运行,声音不闻,不需强力作用,法随行者前分修习如是,但信随行者于前分剎那断烦恼智迟钝不锐利不勇猛运行,如以不甚锐利刀砍芭蕉时断处不平滑,刀不快速运行,有声可闻,需强力作用,信随行者前分修习如是。即使如此于烦恼尽无差别。故说"但于烦恼尽"等。余烦恼亦尽,因结尽为相应。
第二略经注释
"由彼"即由果,因行于果差别故。根差别由信等根差异。果差别即阿罗汉果等差别。人差别即阿那含等人差别。
第三略经注释
以戒蕴等及信根等遍满作圆满阿罗汉道者,由成就成就阿罗汉果。"三部分道"即因戒蕴等不圆满为一分之三下道。"部分"为三下果。"于四"即于此品第一等四经。虽此中第三说"由彼依果离格",第四说"圆满作圆满者成就,部分作部分者",但由说"于四经皆说杂根"应见亦得依观方式解释。
5-7. 第一广经等注释
485-<.Assistant>

487.Vipassanāvasena nissakkaṃ veditabbaṃ, na maggaphalavasena, imasmiṃ sutte sabbasova vipassanindriyānaṃ eva adhippetattā. Idāni tamatthaṃ pākaṭaṃ kātuṃ ‘‘paripuṇṇāni hī’’tiādi vuttaṃ. Avihādīsu pañcasu suddhāvāsesu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā kilesaparinibbānena parinibbāyanato antarāparinibbāyī, asaṅkhārena appayogena sarasatova parinibbāyanato asaṅkhāraparinibbāyī, tabbipariyāyato sasaṅkhāraparinibbāyī, uddhaṃ vāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto, akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmīti evamettha saddattho daṭṭhabbo.

Imasmiṃ pana ṭhāneti ‘‘vipassanāvasena nissakka’’nti vuttaṭṭhāne. Arahattamaggeyeva ṭhatvāti imasmiṃyeva bhave arahattamaggeyeva, na vipassanāya ca ṭhatvā. Pañca nissakkāni nīharitabbānīti ‘‘tato mudutarehi antarāparinibbāyī hotī’’tiādīni pañca nissakkāni niddhāretvā kathetabbāni. Idāni tamatthaṃ vivaranto ‘‘arahattamaggassa hī’’tiādimāha. Tattha avihādīsu uppajjitvā uppannasamanantarāya parinibbāyanato paṭhamaantarāparinibbāyī. Tattha āyuppamāṇavemajjhaṃ appatvāva parinibbāyanato dutiyaantarāparinibbāyī, āyuvemajjhaṃ patvā parinibbāyanato tato paraṃ tatiyaantarāparinibbāyī veditabbo. ‘‘Pañca nissakkānī’’ti kasmā vuttaṃ? Nanu asaṅkhārasasaṅkhāraparinibbāyīti vattabbanti? Na vattabbanti dassento āha ‘‘asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyinopi eteva pañca janā’’ti.

Tīṇi nissakkānīti ‘‘tato mudutarehi sotāpanno hotī’’tiādīni tīṇi nissakkapadāni. Idha sakadāgāmī na gahito, so anāgāmimagge ṭhatvā nīharitabbo, anāgāmimaggassa vipassanindriyehi mudutarehi sakadāgāmī hoti. Sakadā…pe… mudutarānīti idaṃ sakadāgāmimaggassa vipassanindriyehi ekabījisaṅkhātasotāpannavipassanindriyāni mudutarāni hontīti tīṇi katvā vuttaṃ. Dhammānusārītiādidvayaṃ kolaṃkolādidvayena gahitaṃ hotīti. Sakadāgāmimaggassa hītiādi vuttasseva atthassa vivaraṇaṃ. Sesaṃ heṭṭhā vuttanayameva. Chaṭṭhasattamāni vuttanayānevāti chaṭṭhasattamāni suttāni dutiyatatiyesu vuttanayāneva. Tattha pana missakāni indriyāni kathitāni, idha pubbabhāgavipassanindriyāni kathitānīti ayameva viseso.

8. Paṭipannasuttavaṇṇanā

488.Tanti maggaphalavasena nissakkaṃ. Pāḷiyaṃ vuttameva ‘‘arahattaphalasacchikiriyāya paṭipanno hotī’’tiādinā. Aṭṭhahīti catūhi phalehi catūhi ca maggehīti aṭṭhahi. Bahibhūto na antobhāvo. Lokuttarāneva indriyāni kathitāni maggaphalacittuppādapariyāpannattā.

9-10. Sampannasuttādivaṇṇanā

489-490.Indriyasampannoti ettha sampannasaddo paripūriatthoti āha ‘‘paripuṇṇindriyo’’ti. Missakāni indriyāni kathitāni sāmaññatova desitattā.

Mudutaravaggavaṇṇanā niṭṭhitā.

3. Chaḷindriyavaggo

2. Jīvitindriyasuttavaṇṇanā

492.Itthibhāveti itthitāya. Indaṭṭhaṃ karoti tathāsattajanasāmaññakāraṇabhāvato. Itthiyā eva indriyaṃ itthindriyaṃ. Esa nayo purisindriye. Jīviteti sahajātadhammānaṃ jīvane pālane pavattane. Vaṭṭindriyānīti vaṭṭahetubhūtāni indriyāni. Imesu hi upādinnaindriyesu sati vaṭṭaṃ vattati paññāyati.

3. Aññindriyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
应知依观方式离格,非依道果方式,因此经中意指一切唯观根。今为显明此义说"因圆满"等。于无烦等五净居处于彼彼寿量中道不超越而以烦恼般涅槃般涅槃故为中般涅槃,以无行无加行自力般涅槃故为无行般涅槃,与彼相反故为有行般涅槃,以上外性上彼爱流或轮回流故为上流,或上行而应得故上彼道流为上流,去色究竟有故为色究竟行,如是此中应见词义。
"于此处"即于说"依观方式离格"处。"唯住阿罗汉道"即于此生唯阿罗汉道,非住观。"应导出五离格"即"由较彼更柔成中般涅槃"等五离格应区分说。今开显此义说"因阿罗汉道"等。此中于无烦等生已生后即般涅槃故为第一中般涅槃。于彼未达寿量中道即般涅槃故为第二中般涅槃,达寿量中道般涅槃故应知此后为第三中般涅槃。为何说"五离格"?岂非应说无行有行般涅槃?显示不应说故说"无行般涅槃者有行般涅槃者亦唯此五人"。
"三离格"即"由较彼更柔成入流"等三离格句。此中不取一来,彼应住阿那含道导出,由阿那含道观根更柔成一来。"一来...等...更柔"此说一来道观根较名为一种子入流观根更柔作三说。以俱分等二摄"法随行"等二。"因一来道"等为已说义开显。余如前说理。"第六第七如说理"即第六第七经如第二第三所说理。但彼说杂根,此说前分观根,唯此差别。
行道经注释
"彼"即依道果方式离格。于圣典所说即"行道证阿罗汉果"等。"由八"即由四果及四道八。外性非内性。说唯出世间根因摄入道果心生。
9-10. 具足经等注释
489-490. 此中"具足根"中具足音为圆满义故说"圆满根"。说杂根因依总相说。
更柔品注释终。
六根品
命根经注释
"于女性"即于女性性。作主因为如是有情共同因性。唯女根为女根。男根理亦如是。"于命"即于俱生法活命保护转起。"轮回根"即成轮回因根。因有此等所执根时轮回转起显现。
已知根经注释

493.Ajānitapubbaṃ dhammanti catusaccadhammamāha, tathā tesaṃyeva ñātadhammānanti. Ayaṃ panettha attho – ājānātīti aññā, paṭhamamaggena ñātamanatikkamitvā jānātīti attho. Sotāpannādīnaṃ chaariyānaṃ etaṃ nāmaṃ. Aññassa indriyāni aññindriyāni. Aññātāvīsūti ājānitavantesu. Yasmā aggaphaladhammesu ñāṇakiccaṃ sātisayaṃ, tasmā taṃ kiccaṃ sesadhammesupi samāropetvā vuttaṃ ‘‘aññātāvīsu arahattaphaladhammesū’’ti. Tattha tattha tesu tesu maggaphalesu. Tena tenākārenāti anaññātajānanādiākārena.

4. Ekabījisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"前未知法"说四谛法,如是"彼等已知法"。此中此义 - "了知"为已知,义为不超越由第一道所知而知。此为入流等六圣者名。已知之根为已知根。"于已知者"即于已了知者。因于最上果法智作用殊胜,故说"于阿罗汉果法已知者",将彼作用摄入余法。"于彼彼"即于彼彼道果。"依彼彼相"即依未知当知等相。
一种子经注释;

494.Vipassanatonissakkanti vipassanindriyehi nissakkaṃ. Idāni tameva saṅkhepato vuttamatthaṃ vivaranto ‘‘samattānī’’tiādimāha. Tīṇi nissakkāni evamidha pañca nissakkāni nīharitabbāni ekabījiādivibhāvanato. Tenāha ‘‘sakadāgāmimaggassa hī’’tiādi. Sotāpattimaggassa vipassanindriyāni nāma tenattabhāvena sakadāgāmimaggaṃ pattuṃ gacchantassa sotāpannassa vipassanindriyāni. Pañcapi te sotāpattimaggassa bhedāyevāti ‘‘sakadāgāmimagge ṭhatvā nīharitabbānī’’ti vuttaṃ.

Ekabījīti ettha khandhabījaṃ nāma kathitaṃ. Yassa hi sotāpannassa ekaṃ khandhabījaṃ atthi, ekaṃ attabhāvaggahaṇaṃ, so ekabīji nāma. Tenāha – ‘‘sotāpanno hutvā’’tiādi. Mānusakaṃbhavanti idaṃ panettha desanāmattaṃ, devabhavaṃ nibbattetītipi vattuṃ vaṭṭatiyeva. Bhagavatā gahitanāmānetāni. Ettakañhi pamāṇaṃ gato sattakkhattuparamo nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ ekabījīti bhagavatā etesaṃ nāmaṃ gahitaṃ.

Dve tayo bhaveti devamanussesu eva dve tayo bhave. Sambodhicatusaccadhammo paraṃ ayanaṃ nissayo gati etassāti sambodhiparāyaṇo. Kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule uppatti nāma natthi, mahābhogesu kulesu eva nibbattatīti attho. Kevalopi hi kula-saddo mahābhogakulameva vadati. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhaveti ayampi missakabhavena kathito. Jātassa kumārassa viya ariyāya jātiyā jātassa nāmametaṃ, yadidaṃ niyatoti sattakkhattuparamādikoti ca samaññāti dassento āha ‘‘bhagavatā gahitanāmavasenevā’’tiādi.

Yadi pubbahetuniyamato sotāpanno ca niyatoti sotāpattimaggato uddhaṃ tiṇṇaṃ maggānaṃ upanissayābhāvato pubbahetukiccaṃ natthīti sotāpattimaggassa upanissayabhāvo āpajjati. Yadi tassapi pubbahetuupanissayo siyā, tāva niyamato sotāpattimagguppattito pubbe eva niyamito, yāvañca akaniṭṭhaṃ tassa pubbahetu nāma , ahetukatā āpannā, iccassa ahetu appaccayā nipphatti pāpuṇāti. Kiñca hetu ce? Niyamato sotāpanno ca niyatoti paṭhamamaggādhigameneva anukkamena upari tiṇṇaṃ maggānaṃ kiccāni nipphajjanti, evaṃ sattakkhattuparamatādiniyame sati sattamabhavādito uddhaṃ pavattatāya dukkhassa mūlabhūtā kilesā paṭhamamaggeneva khīṇāti upari tayo maggā akiccā siyuṃ. Tenāha ‘‘paṭhamamaggassa upanissayo kato nāmā’’tiādi.

Yadi upari tayo maggā sattakkhattuparamāditaṃ niyamenti, tato ca añño sotāpanno natthīti sotāpattimaggassa akiccakatā nippayojanatā āpajjeyya. Atha sakkāyadiṭṭhiādippahānaṃ tassa kiccaṃ, tesaṃ tesaṃ pahānena sattakkhattuparamādiniyamatāya. Bhavitabbaṃ, yāva uparimaggā eva hontīti sattabhavādito uddhamapavattanato tena vinānena sakkāyadiṭṭhiādippahānena ca tena vinā bhavitabbanti āha – ‘‘paṭhamamagge anuppanneva upari tayo maggā uppannāti āpajjatī’’ti. Tiṇṇaṃ maggānanti upari tiṇṇaṃ maggānaṃ. Vipassanā niyametīti yujjatīti vuttamatthaṃ vivaranto ‘‘sace hī’’tiādimāha.


我来将这段巴利文直译成简体中文：
"由观离格"即由观根离格。今为开显彼略说义说"圆满"等。于此应导出三离格如是五离格,因显示一种子等。故说"因一来道"等。名为入流道观根即以彼身将得一来道入流者之观根。彼等五亦为入流道差别故说"住一来道应导出"。
"一种子"此中说名为蕴种。因若入流者有一蕴种,一身取,彼名一种子。故说"成入流者"等。"人有"此但是说示,说"生天有"亦适宜。此等为世尊所取名。因达如是量成名为最多七有,如是俱分,如是一种子,为世尊取彼等名。
"二三有"即唯于天人二三有。得正等觉四谛法为彼最上依止趣故为得正觉归趣。从家至家去故为俱分。因自证入流果起无生于卑劣家,义为唯生于大财家。因唯家音亦说大财家。"二或三家"即依天人二或三有,此亦依混合有说。如生儿童,此为生以圣生者之名,即此确定为最多七有等共称,显示故说"唯依世尊所取名"等。
若由前因决定入流者亦决定,因自入流道以上三道无近依性故无前因作用,则成入流道近依性。若彼亦有前因近依,尔时于决定入流道生前已决定,乃至色究竟为彼前因,成无因性,则得彼无因无缘成就。若又因者?决定入流者亦决定,则由得第一道即次第完成上三道作用,如是于最多七有等决定时,因自第七有等以上转起之苦根本烦恼由第一道已尽,则上三道应无作用。故说"名为作第一道近依"等。
若上三道决定最多七有等,由彼无余入流者则成入流道无作无用。若断身见等为彼作用,由断彼等有最多七有等决定性。应有直至上道即由自七有等不转起,彼无彼智及无断身见等故说"于第一道未生时上三道已生则成"。"三道"即上三道。"观决定应理"为开显所说义说"若实"等。


Sotāpanno vaṭṭajjhāsayo. Tatrekacce pākaṭe paññāte dassento ‘‘anāthapiṇḍiko’’tiādimāha. Idhaṭṭhakavokiṇṇasukkhavipassakassāti yo imasmiṃ kāmabhave ṭhito manussadevavasena vokiṇṇabhavūpapattiko sukkhavipassako ca, tassa vasena. Nāmaṃ kathitanti sattakkhattuparamoti nāmaṃ kathitaṃ. Keci pana ‘‘kāmabhave sattakkhattuṃyeva uppajjati, na tato’’ti vadanti, taṃ vīmaṃsitabbaṃ.

Sodhessāmīti jambudīpe kenaci tepiṭakena bhikkhunā saddhiṃ piṭakattayameva mayhaṃ uggahaparipucchāvasena sodheyyāmīti paratīraṃ jambudīpaṃ gato. Yo bhikkhu sakkotīti yojanā. Aniccānupassanādīsu ekamukhena abhiniviṭṭhenapi abhidhammapariyāyena tīhi eva vimokkhehi maggaṃ labhatīti abhinivesabhedena tayo puggalā suññatato vuṭṭhitā, tathā tayo appaṇihitato vuṭṭhitāti cha honti, teva saddhādhurapaññādhuravasena dvādasa sakadāgāmino. Tathā arahanto, tayo antarāparinibbāyino eko upahaccaparinibbāyī eko uddhaṃsoto akaniṭṭhagāmīti pañca, te asaṅkhārasasaṅkhāraparinibbāyibhedena dasāti avihādīsu catūsupi cattālīsa, akaniṭṭhe pana uddhaṃsoto natthīti aṭṭhacattālīsa anāgāmino. Vipassanā kathitā sammasanacārassa kathitattā.

5-10. Suddhakasuttādivaṇṇanā

495-500. Yathā cakkhussa sahajātatadindriyanissitadhammesu adhipateyyaṃ anuvattanīyattā, evaṃ taṃdvārikadhammesupi adhipateyyaṃ tehi anuvattanīyattāti vuttaṃ – ‘‘adhipateyyasaṅkhātena indaṭṭhenā’’ti. Esa nayo sesindriyādīsupi. Catusaccavasena kathitāni sabhāvādivibhāvanassa kathitattā.

Chaḷindriyavaggavaṇṇanā niṭṭhitā.

4. Sukhindriyavaggo

1-5. Suddhikasuttādivaṇṇanā

501-505. Yathā cakkhu dassane adhipateyyaṭṭhena cakkhundriyaṃ, evaṃ sukhavedanā sukhane adhipateyyaṭṭhena sukhindriyaṃ. Esa nayo sesesupi. Sesaṃ tebhūmakanti sesaṃ bhūmittayavasena tebhūmakaṃ.

6. Paṭhamavibhaṅgasuttavaṇṇanā

506.Kāyikanti ayamassa nissayavasena niddesoti āha – ‘‘kāyapasādavatthuka’’nti. Sarūpaniddeso sukhaṃ sukhindriyassa sarūpanti. Sādanīyaṭṭhena dhammapadāni attani assādayatīti sātaṃ, madhuraṃ. Vedayitanti vediyanaṃ, anubhavananti attho. Aññadhammavisiṭṭhoti phassādīhi aññehi dhammehi visadiso. Kāyikanti pasādakāyasannissitaṃ. Cetasikanti cetosannissitaṃ, tena vuttaṃ ‘‘ettha panā’’tiādi. Kāyapasāda…pe… natthi, tasmā ‘‘cattāro pasādakāye vatthuṃ katvā’’ti vuttaṃ.

9. Kaṭṭhopamasuttavaṇṇanā

509.Dvinnaṃaraṇīnanti adharuttarāraṇīnaṃ. Kiñci dvayaṃ saṅghaṭṭitamattaṃ hutvā na samodhānagataṃ hotīti taṃnivattanatthaṃ ‘‘saṅghaṭṭanasamodhānā’’ti vuttaṃ. Punappunaṃ saṅghaṭṭanena hi tejopātubhāvo. Adharāraṇī viya vatthārammaṇaṃ asatipi vāyāme tajjasamphassapaccayato. Uttarāraṇī viya phasso vatthārammaṇādiphassena pavattanato. Saṅghaṭṭo viya phassasaṅghaṭṭanaṃ araṇidvayasaṅghaṭṭanā viya phassasseva vatthārammaṇesu saṅghaṭṭanākārena pavattito. Aggi viya vedanā anudahanaṭṭhena khaṇikāvāyañca. Vatthārammaṇaṃ vā uttarāraṇī viya indhanāpātagahaṇādīsu ussāhassa viya pavattisambhavato. Phasso adharāraṇī viya nirussāhanirīhatāvasena attasādhanato.

10. Uppaṭipāṭikasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
入流者有轮回意乐。于彼显示某些明显已知故说"给孤独"等。"住此散杂干观者"即谁住此欲有依人天散杂生起及干观者,依彼方式。"说名"即说名为最多七有。但有些说"唯于欲有生七次,非过彼",彼应考察。
"我将净化"即与瞻部洲某三藏比丘共依我学习询问方式净化三藏故去他岸瞻部洲。"某比丘能"为语法连接。虽以无常随观等一门专注,依阿毗达磨方式唯由三解脱得道,故依专注差别由空出起三人,如是由无愿出起三人成六,彼等依信行慧行成十二一来者。如是阿罗汉,三中般涅槃、一临般涅槃、一上流色究竟行成五,彼等依无行有行般涅槃差别成十,故于无烦等四处各四十,但于色究竟无上流故四十八不还者。说观因说审察行。
5-10. 净经等注释
495-500. 如眼于俱生及彼根所依法有主权因被随顺,如是于彼门法亦有主权因被彼随顺,故说"以名为主权之主义"。于余根等亦此理。说依四谛因说显示自性等。
六根品注释终。
乐根品
1-5. 净经等注释
501-505. 如眼以见为主权义为眼根,如是乐受以乐为主权义为乐根。余亦此理。"余三地"即余依三地方式三地。
第一分别经注释
"身"此为依所依方式标释故说"以身净为所依"。自性标释即乐为乐根自性。以可爱义于自爱味法故为悦,甜。"所受"即受,义为体验。"异于他法"即异于触等他法。"身"即依净身。"心"即依心,故说"但此中"等。"身净...等...无",故说"作四净身为所依"。
木喻经注释
"二燧"即下上燧。有些二仅成相碰而不达和合,为遣除彼故说"碰触和合"。因数数相碰而火生。如下燧为所依所缘因即使无努力亦因彼触缘。如上燧为触因由所依所缘等触转起。如相碰为触相碰因如二燧相碰由触于所依所缘以碰触相转起。如火为受以焚烧义及剎那性。或如所依所缘为上燧因如于燃料得等中有努力生起可能。触如下燧因以无努力无动方式成就自。
相反经注释

510. Rasanaṃ bhañjanaṃ nirujjhanaṃ raso. Yo yo dhammānaṃ raso yathādhammaraso, tena yathādhammarasena. Paṭipāṭiyāti kamena, ubhayenapi dhammānaṃ pahānakkamenāti vuttaṃ hoti. Imasmiṃ indriyavibhaṅgeti imasmiṃ indriyasaṃyuttasaññite indriyavibhaṅge. Adesitattāti sesasuttāni viya ‘‘sukhindriya’’ntiādinā adesitattā idaṃ uppaṭipāṭikasuttaṃ nāma. Valiyā kharasamphassāya phuṭṭhassa. Tanti kaṇṭakavedanādiṃ. Etassa dukkhindriyassa.

Tesaṃtesanti domanassindriyādīnaṃ. Kāraṇavasenevāti taṃtaṃasādhāraṇakāraṇavasena. Tesañhi visesakāraṇaṃ dassento ‘‘pattacīvarādīnaṃ vā’’ti āha.

Ekatovāti punappunaṃ paduddhāraṇaṃ akatvā ekajjhameva. Dutiyajjhānādīnaṃ upacārakkhaṇe eva nirujjhantīti ānetvā sambandho. Tesaṃ dukkhindriyadomanassādīnaṃ. Atisayanirodhoti suṭṭhu pahānaṃ ujuppaṭipakkhena vūpasamo. Nirodhoyevāti nirodhamattameva. Nānāvajjaneti yena āvajjanena appanāvīthi hoti, tato bhijjāvajjane, anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā. Pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha ‘‘sabbo kāyo sukhokkanto hotī’’ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānapayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo ‘‘pahīnassapi domanassindriyassā’’ti. Etaṃ domanassindriyaṃ uppajjatīti sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilami, cittampi vihaññī’’ti ca vacanato kāyacittakhedānaṃ vitakkavicārapaccayatā veditabbā. Vitakkavicārabhāve uppajjati domanassindriyanti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānupacāre assa domanassassa uppatti bhaveyya. ‘‘Tatthassa siyā uppattī’’ti idaṃ parikappavacanaṃ upacārakkhaṇe domanassassa suppahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ ‘‘na tveva dutiyajjhāne pahīnapaccayattā’’ti. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā ‘‘āsannattā’’ti vuttaṃ. Nānāvajjanupacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyyāti imamatthaṃ dassento ‘‘appanāppattāyā’’tiādimāha. ‘‘Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantī’’ti vadanti. Aparisesanti suvikkhambhitanti katvā vikkhambhanena anavasesaṃ.

Tathattāyāti tathabhāvāya paṭhamajjhānasamaṅgitāya. Sā panassa uppādanena vā uppannassa samāpajjanena vā hotīti vuttaṃ ‘‘uppādanatthāya samāpajjanatthāyā’’ti. Dvīsūti navamadasamesu suttantesu.

Sukhindriyavaggavaṇṇanā niṭṭhitā.

5. Jarāvaggo

1. Jarādhammasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
品味、破坏、灭尽为味。诸法之味如法味,以彼如法味。"次第"即依次,由二者说为诸法断次第。"于此根分别"即于此名为根相应之根分别。"因未说"即如余经以"乐根"等未说故名为此相反经。为粗触之藤所触。"彼"即刺受等。"此苦根"。
"彼等"即忧根等。"唯依因"即依彼彼不共因。显示彼等差别因故说"或钵衣等"。
"单一"即不作重复抽词而一起。应连结"于第二禅等近行剎那即灭"。"彼等"即苦根忧等。"殊胜灭"即善断以正对治寂灭。"唯灭"即仅灭。"不同转向"即由彼转向成安止道路,从彼坏转向,或多转向。因于安止道路近行一转向,余多转向因多次转起。不适坐生起疲劳为不适座热恼。"遍满喜"因喜以遍满为味。或说因喜生殊胜色遍身故。故说"全身乐入"。"于寻伺缘亦"亦音无处用,彼应连结于"已断"成"已断忧根亦"。应连结"此忧根生"。由说"彼我长时寻伺身亦疲,心亦恼"故应知身心疲以寻伺为缘。应连结"于寻伺有时生忧根"。"于彼有生起"即于彼第二禅近行彼忧有生起。"于彼有生起"此为假设语为显示近行剎那忧善断性。如是说"于第二禅因缘已断故非"。说"因近"因已断喜根如喜非远。显示"于不同转向近行已断亦因对治未害故中间生起"此义故说"已得安止"等。说"因需如是修习故如于道路前二三速行唯同随观转起,如是此中亦于安止前二三速行唯具舍转起"。"无余"因善遮故说遮无余。
"为彼性"即为彼状为具第一禅。彼由生起或已生入定而有故说"为生起为入定"。"于二"即于第九第十经。
乐根品注释终。
老品
老法经注释;

511. Pamukhe , pāsādassa ca pacchimabhāge ātapo pacchātapo, tasmiṃ pacchātape. So hi pāsādassa pamukhabhāvena kato. Kiṃ pana bhagavato vajirasāraṃ sarīraṃ otāpetabbaṃ hotīti āha – ‘‘sammāsambuddhassā’’tiādi . Ayañca imaṃ suttaṃ desitasamaye. Na sakkoti byāmappabhāya kāyaci pabhāya anabhibhavanīyattā. Kiñcāpi buddhābhā sūriyābhāya anabhibhavanīyā, ghammasabhāvatāya pana rasmīnaṃ parito pharantī sūriyābhā tikhiṇā uṇhāti āha ‘‘rasmiteja’’nti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yatheva hī’’tiādi vuttaṃ.

Suvaṇṇāvaṭṭaṃ viyāti acche suvaṇṇapatte vinivattaāvaṭṭaṃ viya. Garahaṇacchariyaṃ nāma kiretaṃ ‘‘acchariyametaṃ avisicchephalavada’’ntiādīsu viya. Na evametarahīti attano pākaṭavasena vadati, na itaresampīti. Sirājālāti sirāsantānā. Evarūpaṃ na hotīti aññesaṃ pākatikasattānaṃ vuttākāraṃ viya na hoti puññasambhārassa uḷāratamattā vipaccanassa pariyantagatattā. Tenāha ‘‘aññesaṃ apākaṭa’’nti. Valiyāvaṭṭakanti appakaṃ valiyāvaṭṭaṃ. Tenāha ‘‘kesaggappamāṇa’’nti. Sabbānīti sirājālāni. Purato vaṅkoti thokaṃ purato natamattaṃ sandhāyāha. Tena vuttaṃ ‘‘svāyaṃ aññesaṃ apākaṭo’’ti. Nayaggāhatoti anumānato. Dhī tanti dhī-saddayoge upayogavacanaṃ. Dhīti jigucchanatthe nipāto. Dhikkāroti jigucchāpayogo. Taṃ phusatūti tuyhaṃ pāpuṇātu.

2. Uṇṇābhabrāhmaṇasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
于前面,于殿楼后分阳光为后阳光,于彼后阳光。因彼由殿楼前面性作成。但世尊金刚坚身需晒干耶?故说"正等觉"等。此即此经说时。不能因遍光与任何光不可胜故。虽然佛光不为日光所胜,但因热本性遍射诸方日光锐利热故说"光热"。今为以譬喻显明彼义故说"如实"等。
"如金转"即如明净金盘返转转如。此名为诃叹稀有如"此稀有无结果论"等。"今非如是"依自明显方式说,非对他等。"脉络网"即脉络相续。"如是形不有"即不如余普通有情所说相因福资具最极胜福果完全成熟故。故说"余不明显"。"皱起"即少许皱转。故说"如发端量"。"一切"即脉络网。"前曲"说指少许前弯。故说"此于余不明显"。"由理取"即由推度。"呸彼"呸音结合宾格。呸为厌恶义不变词。"呸作"为厌恶应用。"彼触"即于你达。
温那跋罗门经注释

512.Aññamaññassāti añño aññassa. Na paccanubhoti attano avisayabhāvato. Idāni taṃ aññavisayataṃ anvayato byatirekato vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ.

Visayāni paṭisaranti etthāti paṭisaraṇaṃ. Indriyaviññāṇāni hi asatipi tādise adhippāye attano ārammaṇassa yāthāvato sampajānanato pavedanavijānanāni karontāni viya pavattanti, tathā lokassa aññattha siddhito. Tenāha bhagavā – ‘‘mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī’’ti manodvārikajavanamano hi savisesaṃ manovisayaṃ paccanubhoti, pañcadvārikajavanamano mananamattameva paccanubhavati. Rajjanādiggahaṇañcettha nidassanamattaṃ, tasmā saddahanādipi gahitamevāti daṭṭhabbaṃ, pañcadvārappavattivasena tathā vuttaṃ. Ekasmiṃ pana dvāreti cakkhudvāre.

Dubbalabhojakāti appānubhāvā rājabhoggā. Āyanti bhoguppattiṭṭhānaṃ. Yottabandhādinimittaṃ laddhabbakahāpaṇo yottakahāpaṇo. Addubandhādinimittaṃ gahetabbakahāpaṇo addukahāpaṇo. Māghātaghosanāya katāya hiṃsānimittaṃ gahetabbakahāpaṇo māpahārakahāpaṇo. Tassa parimāṇaṃ dassetuṃ ‘‘aṭṭhakahāpaṇo’’tiādi vuttaṃ. Satavatthukanti satakarīsavatthukaṃ.

Maggasatīti ariyamaggasati. Bhāvanamanuyuñjantassa hi javanamano ussakkitvāva maggasatiṃ paṭisarati tappariyosānattā. Tanti nibbānaṃ. Sāti phalavimutti. Paṭisarati aggamaggasatiyā. Phalavimutti nibbānanti ubhayaṃ maggassa siddhāyevāti. Ārammaṇavasena natthi etassa paṭisaraṇanti appaṭisaraṇaṃ asaṅkhatāmatassa santiniccasabhāvattā. Sayaṃ pana sabbesaṃyeva ariyānaṃ paṭisaraṇaṃ. Tenāha ‘‘nibbānaṃ arahato gatī’’ti (pari. 339). Nibbānaṃ anupaviṭṭhaṃ nibbānanissayattā. Na tato paraṃ gacchati gatassa aññassa tādisassa abhāvā. Nibbānaṃ pari sabbaso osānanti nibbānapariyosānaṃ.

Mūlajātā jātamūlā. Tato eva patiṭṭhitā. Kā panassāti āha ‘‘maggena āgatasaddhā’’ti. Maggo daḷhāya asaṃhāriyasaddhāya mūlaṃ diṭṭhisampayuttāni ceva vicikicchācittañcāti pañca akusalacittāni samucchedavasena pahīnāni. Pañca nīvaraṇānīti ettha apāyagamanīyāni paṭhamamaggeneva pahīnāni, itarāni vikkhambhanavasena jhānena pahīnānīti pañcasu orambhāgiyakilesasaṃyojanesu ekadesavigameneva bahiddhāsaṃyojano viya jātoti vuttaṃ ‘‘jhānaanāgāmiṭṭhāne ṭhito’’ti. Tenāha ‘‘so aparihīna…pe… nibbāyeyyā’’ti.

5. Paṭhamapubbārāmasuttavaṇṇanā

515. Pubbakoṭṭhake evaṃ āgatasuttaṃ ādiṃ katvā phalindriyāneva kathitāni aggaphalavasena desanāya āgatattā.

10. Āpaṇasuttavaṇṇanā

520.Uparisaha vipassanāya tayo maggāti vipassanāya saha sotāpattiphalato upari tayo maggā. Maggādhigamena idāni paccakkhabhūtattā ‘‘ime kho te dhammā’’ti vuttā. Tattha yaṃ aggabhūtaṃ, tassa vasena dassetuṃ ‘‘arahattaphalindriyaṃ nāmā’’ti vuttaṃ indriyabhāvasāmaññena ekajjhaṃ katvā. Ativijjhitvā passāmīti sacchikatvā yāthāvato passāmi. Catūhi indriyehīti vīriyindriyādīhi catūhi indriyehi. Sā vipassanāmaggaphalasahagatā siyāti missakā vuttā.

Jarāvaggavaṇṇanā niṭṭhitā.

6. Sūkarakhatavaggo

1. Sālasuttavaṇṇanā

521.Sūrabhāvenāti atisūrabhāvena. Bujjhanatthāyāti saccapaṭivedhāya.

2. Mallikasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"互相"即一对一。"不体验"因为非自境界故。今为从顺理和相反显示彼异境界性故说"若实"等。
诸境界返于此故为返依。因诸根识即使无如是意趣,由如实了知自所缘故如作显示了知而转起,如是由世间于他处成就故。故世尊说:"意为返依,唯意体验彼等行境界"。因意门速行意殊胜体验意境界,五门速行意唯体验思量。此中取染著等仅为显示,故应见取信解等亦已摄,依五门转起方式如是说。但"于一门"即于眼门。
"弱食者"即少威力王臣。"来处"即财生起处。"绳钱"即因绳结等缘得取之钱。"木棍钱"即因木棍结等缘应取之钱。"杀害钱"即作杀害声明时因伤害缘应取之钱。为显示彼量故说"八钱"等。"百处"即百田处。
"道念"即圣道念。因修习者速行意增上而返依道念因以彼为终。"彼"即涅槃。"彼"即果解脱。由第一道念返依。果解脱涅槃二者唯由道成就。"无返依"以所缘方式因无为寂静恒常自性故无彼返依。但彼自为一切圣者返依。故说"涅槃为阿罗汉趣"。入涅槃因依涅槃故。不从彼去因无余如是已去者故。涅槃遍一切终故为涅槃终。
生根为生根。即由彼而住。"彼何"故说"由道来信"。道为坚固不可夺信之根,见相应及疑心即五不善心依断尽方式已断。"五盖"此中趣向恶趣由初道已断,余依镇伏方式由禅断,故于五下分结由一分离而如外结已生,故说"住禅不还位"。故说"彼不失...等...应般涅槃"。
第一东园经注释
以东楼如是而来经为始唯说果根,因依最上果方式说示而来。
商店经注释
"上与观三道"即与观俱自入流果以上三道。因由得道今成现见故说"此等法"。此中为显示依彼最上方式故说"名阿罗汉果根"依根性共同一起作。"通达见"即作证如实见。"由四根"即由精进根等四根。说"彼杂"因与观道果俱。
老品注释终。
猪掘品
沙罗经注释
"由勇"即由极勇。"为觉"即为谛通达。
末利经注释;

522.Cattāri indriyānīti paññindriyaṃ ṭhapetvā sesāni cattāri. ‘‘Ariyañāṇaṃ lokuttara’’nti vuttaṃ maggañāṇaṃ katvā. Ariya-saddo pana yathā tathā visuddhepi hotīti tādisaṃ sandhāya vuttaṃ ‘‘tampi panā’’tiādi. Yathā hi cattārindriyāni missakāni, evaṃ paññindriyampi missakanti vuccamāne na koci virodhoti adhippāyenāha ‘‘tampi pana…pe… vaṭṭatī’’ti.

3. Sekhasuttavaṇṇanā

523.Na sakkoti indriyānaṃ aparipakkattā. Atthīti pajānāti nayaggāhena, na paccakkhato. Na hi ariyāpi anadhigataṃ maggaphalaṃ paccavekkhituṃ sakkonti.

6. Patiṭṭhitasuttavaṇṇanā

526.Sāsavesūti caturāsavavinimuttesu sesadhammesu ārammaṇesu. Tesupi uppajjanakaanatthato cittaṃ rakkhati nāma.

8. Sūkarakhatasuttavaṇṇanā

528.Taṃsandhāyāti taṃ sūkarakhataleṇaṃ sandhāya. Etaṃ ‘‘sūkarakhatāya’’nti vacanaṃ vuttaṃ. Bhāvanapuṃsakanti bhāvajotakaṃ napuṃsakavacanaṃ yathā ‘‘visamaṃ vātā vāyanti, ekamantaṃ nisīdī’’ti. Kiccapaṭipatti tesaṃ saṃkāsanaṭṭhena sapatiso, sapatiso eva sappatisso, sajeṭṭhakoti āha ‘‘sappatissoti sajeṭṭhako’’ti.

Sūkarakhatavaggavaṇṇanā niṭṭhitā.

7. Bodhipakkhiyavaggavaṇṇanā

531-650. Sattānaṃ phalānaṃ hetubhūtāni ‘‘imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā’’tiādinā vuttāni, pañcindriyāniyeva phalūpacārena ‘‘satta phalānī’’ti vuttāni. Tāni ca pubbabhāgāni ‘‘imesaṃ, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā…pe… sattānisaṃsā pāṭikaṅkhā’’ti vacanato. Tesanti sattānaṃ phalānaṃ. ‘‘Dvinnaṃ phalānaṃ aññataraṃ phala’’nti evaṃ atītasutte vuttāni heṭṭhā dve phalāni nāmāti vadanti. Yehi pana indriyehi aññatra pana antarāparinibbāyiṃ sesāni phalāni honti, tāni cattāri sapubbabhāgāni lokuttarānīti vuttaṃ siyā.

Indriyasaṃyuttavaṇṇanā niṭṭhitā.

5. Sammappadhānasaṃyuttavaṇṇanā

651-704.Sammappadhānasaṃyuttepubbabhāgavipassanāva kathitā ‘‘akusalānaṃ dhammānaṃ pahānāyā’’tiādivacanato.

Sammappadhānasaṃyuttavaṇṇanā niṭṭhitā.

6. Balasaṃyuttavaṇṇanā

705-812.Balasaṃyutte balāni missakāneva kathitāni ‘‘vivekanissita’’nti vacanato.

Balasaṃyuttavaṇṇanā niṭṭhitā.

7. Iddhipādasaṃyuttaṃ

1. Cāpālavaggo

1. Apārasuttavaṇṇanā

813.Chandaṃnissāya pavatto samādhīti kattukamyatāchandaṃ adhipatiṃ katvā paṭiladdhasamādhi chandhasamādhi. Padhānasaṅkhārāti catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Tehīti chandasamādhipadhānasaṅkhārehi. Iddhiyā pādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya saddhā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena ‘‘iddhī’’ti saṅkhātānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ, sesacittacetasikarāsinti attho. Sā eva ca yathāvuttaiddhi yasmā heṭṭhimā heṭṭhimā uparimāya uparimāya pādabhūtā, tasmā vuttaṃ ‘‘iddhibhūtaṃ vā pādanti iddhipāda’’nti. Sesesūti vīriyasamādhiādīsu. Tattha hi vīriyaṃ cittaṃ vīmaṃsaṃ adhipatiṃ katvā paṭiladdhasamādhi vīmaṃsāsamādhīti attho veditabbo. Idhāti imasmiṃ iddhipādasaṃyutte. Ekaparicchedova atthaniddeso.

5. Iddhipadesasuttavaṇṇanā

817.Iddhipadesanti iddhiyā ekadesaṃ. Ko pana soti āha – ‘‘tayo ca magge tīṇi ca phalānī’’ti.



我来将这段巴利文直译成简体中文：
"四根"即除慧根余四。说"圣智出世"作道智。但圣音如是于清净亦有,依如是故说"但彼"等。如四根杂,如是说慧根亦杂时无任何违背,以此意趣故说"但彼...等...可"。
有学经注释
"不能"因诸根未圆满故。"有"由理取了知,非由现见。因圣者亦不能省察未证得之道果。
住立经注释
"有漏"即于离四漏余法所缘。于彼等亦名护心因不利生起故。
猪掘经注释
"依彼"即依彼猪掘窟。说此"由猪掘"语。"性中性"即显性中性语如"风不平吹,坐一边"。"有敬"以彼等示敬义故有长上,即有长上为有敬,有上首,故说"有敬即有上首"。
猪掘品注释终。
菩提分品注释
531-650. 七果之因由"诸比丘,由此五根修习"等所说,五根以果邻近说为"七果"。彼等前分由"诸比丘,由此五根修习...等...当期七果"语故。"彼等"即七果。说"二果中任一果"如是于过去经说名为下二果。但由彼等根离中般涅槃余果,说彼四与前分出世间。
根相应注释终。
正勤相应注释
651-704. 于正勤相应唯说前分观由"为断不善法"等语故。
正勤相应注释终。
力相应注释
705-812. 于力相应说诸力唯杂由"依远离"语故。
力相应注释终。
神足相应
遮波罗品
彼岸经注释
"依欲生定"即以欲求为增上而得定为欲定。"胜行"为作四业正勤精进之此别名。"由彼等"即由欲定胜行。"神足"以成就方式由成就义故,由彼等信成就增长达最上或由此方式说为"神",欲定胜行相应于寻近定等善心,以住立义为足,余心心所蕴之义。彼如是所说神因下下为上上足故,故说"神足即神为足"。"于余"即于精进定等。此中应知精进心观为增上而得定为观定之义。"此"即于此神足相应。唯一限定义说。
神足分经注释
"神足分"即神之一分。"彼何"故说"三道三果"。

6. Samattasuttavaṇṇanā

818.Samattanti sāmaññassa samaṃ attanaṃ ijjhanaṃ samattaṃ paripuṇṇaṃ. Vivaṭṭapādakā eva iddhipādā kathitā ‘‘apārā pāraṃ gamanāya saṃvattantī’’tiādivacanato.

10. Cetiyasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
圆满经注释
818. "圆满"即沙门性之平等自成就为圆满完全。说唯出离足为神足由"导向从此岸到彼岸"等语故。
支提经注释;

822.Udenayakkhassacetiyaṭṭhāneti udenassa nāma yakkhassa devāyatanasaṅkhepena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa tattha katavihāro. Vuccatīti purimavohārena ‘‘udenacetiya’’nti vuccati. Gotamakādīsupīti gotamakacetiyanti evamādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇavasena aparāparaṃ pavattitā ānītā. Yuttayānaṃ viya katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattimarahati, evaṃ yathāruci pavattanārahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisesānaṃ pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhappattiyā sammadeva saṃsevitā.

Aniyamenāti ‘‘yassa kassacī’’ti aniyatavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpaggahaṇena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati. Tasseva gahaṇe kāraṇaṃ brahmajālavaṇṇanāyaṃ vuttanayeneva veditabbaṃ. Mahāsīvatthero pana mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkheyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyāti avoca.

Khaṇḍiccādīhi abhisuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kvacani patito’’ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘so pana na ruccati…pe… niyamita’’nti.

Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññoti therato, ariyehi vā añño yo koci paro puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi. Cattāro vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa.


我来将这段巴利文直译成简体中文：
"优陀那夜叉支提处"即名优陀那夜受的天住处简略以砖造成众人敬重处。"已造寺"即为世尊而于彼处已造寺。"说"即以前称呼说为"优陀那支提"。"于瞿昙等"即于瞿昙支提如是等。"此即道理"即指示于支提处已造寺性。"增长"即依修习圆满方式增广。"再再作"即依修习多作方式后后转起引导。"如作已驾车"即如已驾良马车由善巧御者住立应如意转起,如是引至如意转起应性。"以住立义"即以增上义。"如作地基"即由遍除遣垢而为神通殊胜转起处故如作善清净危险地基。"住立"即由对治远离故由善修习性而以彼彼住立适应性而立。"遍积集"即一切分至修习增长。故说"善增长"。"善开始"即由神通修习达顶故正随习。
"不确定"即以"任何"不确定语。"确定"即以"如来"自相摄故确定。"寿量"即说最上寿量。应知彼取之因如梵网注释中所说道理。但大私婆长老置大菩萨最后有结生业之无量寿引生能力于心已,说佛寿行有危险防止能力于圣典已来,故此善劫应住立。
"由白发等招嫉"由此如由神通力不对治老,如是由彼不对治死亦以义已得。应见"箭射何处,箭落何处"即使以长老说不同亦唯证成注释语。故说"但彼不喜...等...限定"。
"遍住心"即如不能了知任何利不利,如是制伏心。但彼制伏如大水洪涌使少水淹没故说"淹没心"。"异"即异于长老,或异于圣者任何凡夫。此中取凡夫即如一切未断颠倒被魔遍住心不能了知任何利不利,如是长老完全未了知世尊所作相光明故。故说"因魔"等。"四颠倒"即于不净"净"想颠倒、心颠倒,于苦"乐"想颠倒、心颠倒,此四颠倒。"由彼"即虽余八颠倒已断,由如所说四颠倒未断性。"于彼"即于长老。


Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā, kiṃ sakkhissati na sakkhissatīti adhippāyo. Kasmā na sakkhissati? Nanu esa aggasāvakassa mahiddhikassa mahānubhāvassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano mahānubhāvassa dassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhikatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ. Tathā pana pariyāyaggahaṇaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuko sattānaṃ soko tanuko hoti, na balavāti āha – ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.

Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Atipāpattā pāpimā. Kaṇhadhammasamannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahaṃ paṭipattiṃ na muñcatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti, na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle brahmuno sakkassa ca paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ atikkāmessatī’’ti sañjātadomanasso hutvā ṭhito cintesi, ‘‘handāhaṃ dāni naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama manoratho ijjhissatī’’ti cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito – ‘‘parinibbātu dāni, bhante, bhagavā’’tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhāravossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.


我来将这段巴利文直译成简体中文：
"压迫"即仅以触如压迫,否则被彼压迫众生唯应死亡,意趣"何能不能"。为何不能?难道此非入第一弟子大神通大威力腹中?实入,但彼实为显示自己大威力,非为伤害意趣。但以伤害意趣此中说"何能"因心压迫胜故。"相光明"此中以"世尊住一劫"请求住立整劫,"阿难,任何人四神足已修习"等以他指示由自四神足修习威力而以能住一劫方式生起想为相。如是舍弃方便取而直接显示自意趣为光明。"正知"即正知被魔遍住性。自过失因众生忧薄,非强故说"为使忧薄故责过"。但长老被魔遍住心时之转起后知耶?不以自性知,但由佛威力而知。
令入不利者以功德杀而杀,或以离贪障碍因生因性于彼彼生如杀故说"杀故为魔"。因极恶故为波旬。具黑法故为黑。因作离贪等功德终故为作终者。不舍众生不利引导故为不解脱。以自魔索缚放逸者,或放逸者为彼亲故为放逸亲。说"第八七日"依第七个七日后七日,非如结跏趺七日等得定业第八七日名故。因于第七个七日后知世尊于阿阇波罗尼拘律树下对梵天帝释许说法,"今彼将以法说使众生出我境"而生忧恼而住,思维"来!我今以方便令彼般涅槃,如是彼意愿将成异,我意愿将成就",思已近诣世尊,立一面以"大德,世尊今般涅槃"等请求般涅槃。依彼故说"第八七日"等。此中"今日"说依舍寿行日。世尊虽知彼极系缚意趣亦不显示彼,唯显示般涅槃非时而拒绝请求。故说"我尚不"等。


Maggavasena byattāti saccapaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena ‘‘suta’’nti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tadevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena sutanti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhavasenapi taṃ dassento ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassa vā lokuttaradhammassa. Anudhammabhūtanti adhigamāyānurūpaṃ dhammabhūtaṃ. Anucchavikapaṭipadanti tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti nibbānadhammassa anudhammo, yathāvuttapaṭipadā, tassānurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassa caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.

Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññapessantīti pajānāpessanti, saṅkāsessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti.

Sappāṭihāriyanti sanissaraṇaṃ. Yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti , navavidhaṃ lokuttaraṃ dhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññapessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ (netti. saṅgahavāra) ‘‘dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti.


我来将这段巴利文直译成简体中文：
"依道而辨别"即以谛证悟辨别性而辨别。"如是调伏"即依道以烦恼断调伏而调伏。"如是无畏"即唯以圣道证得于师教无畏性而无畏,以离去能生怯懦之见疑等恶法而得无畏性之义。"闻"此中以最胜说依彼闻力而得出离轮回苦故说"依三藏"。三藏积聚为三藏,或三藏即特三藏,依彼。"彼即"即彼三藏说为应闻之闻。"法"即教法。"持"即如置师子脂于金钵中而不坏,以善巧善转起方式而持,置于心中。如是显示依教法多闻持法性已,今显示依证得亦彼故说"或"等。"圣法"即道果法,或九种出世间法。"随法性"即为证得相应法性。"相应行道"即说彼观法,或六种清净。"随法"即涅


Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuḍḍhippattanti uḷārapaṇītabhāvūpagamanena sabbaso parivuḍḍhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampadāhi sāsanābhivuḍḍhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitaṃ bāhujaññaṃ. Tenāha ‘‘mahājanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthuttaṃ bhūtaṃ pattanti vā puthubhūtaṃ. Tenāha ‘‘sabbākārena puthulabhāvappatta’’nti. Suṭṭhu pakāsitanti sammadeva ādikalyāṇādibhāvena paveditaṃ.

Satiṃsūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sabhāvādito sammadeva pariññātāti catubbidhampi satiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitaṃ matthakappattaṃ, taṃ dāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā āha ‘‘visākhapuṇṇamāyaṃ parinibbāyissāmī’’ti, evaṃ buddhañāṇena paricchinditvā saccabhāgena vinicchayaṃ katvā. Āyusaṅkhāraṃ vissajīti āyuno jīvitassa abhisaṅkharaṇaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissaji, taṃ vissajjaneneva tena abhisaṅkharīyamānaṃ jīvitasaṅkhāraṃ na pavattayissāmīti vissaji. Tenāha ‘‘tatthā’’tiādi.

Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantataṃ dassetuṃ ‘‘tadā…pe… akampitthā’’ti vuttaṃ, sā pana jātikhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahājātiādīsupi akampittha, tadāpi tattakāya eva kampane kiṃ kāraṇaṃ? Jātikhettabhāvena tasseva ādito pariggahassa katattā, pariggahaṇañcassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tattakameva jātikhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātu nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti ca ādi. Udakapariyantaṃ katvā chappakārappavedhanena. Avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ, na cettha kāci bherī devadundubhīti adhippetā, atha kho uppātabhāvena labbhamāno ākāsato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi tadā acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.

Pītivegavissaṭṭhanti ‘‘evaṃ ciratarakālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, dāni na cirasseva nikkhipissāmī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udāneti, evaṃ udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.


我来将这段巴利文直译成简体中文：
"摄三学"即摄增上戒学等三学。"整个教梵行"即无余师教之胜行。"成就"即正增长。"依禅喜"即依彼彼比丘已证得禅乐方式。"达增长"即由达胜妙性而遍达增长。如一切开华由神通成就而教增长达顶故。"依住立"即依住立方式,得住立之义。依证悟多人利益为多众利益。故说"依大众现证"。"成多"即生多广,或成多性而得。故说"得一切行相广大性"。"善显示"即正以初善等性宣说。
"令念善立"即此身等分别名为苦担我已担此许久,今不应担,为不担此而久时积圣道资粮,此圣道已证悟,由此此等身等由不净等由自性已正遍知,如是令四种念于境善立。"以智限定"即因此名为苦担之担负为目的之自利已于菩提树下圆满,但利他即调伏佛所化已圆满达顶,今将于三月圆满,故说"将于毗舍佉月圆月日般涅槃",如是以佛智限定,以谛分作决定。"舍寿行"即舍寿命生命之等起,不入果定法而舍,由彼舍即不令由彼等起之命行转起而舍。故说"于彼"等。
由处大及转起行相大故大地震。此中为显示由处大地震之大故说"尔时...等...震动",但彼唯生起地为十千世界,非任何。于大誓愿大生等亦震动,尔时何因仅如是震动?因由生起地性而唯取彼故,应知彼取由法性。如是前佛等亦唯如是生起地。如是说"十千世界寂静无扰...等...大海涌起,十千震动"等。以水边际作六种震动。"怖畏"令未离贪者怖畏,彼即"可畏"故说"生怖"。"天鼓"唯天鼓声之异语,此中不说任何天鼓,而意为由瑞相性而得之从空现声。故说"天"等。"天"即云。因彼时以清净性而空无雨性,出旱雷名声而名天鼓。故说"天作旱雷"。
"由喜力放"即世尊"如是久时所担此名为苦担,今不久当舍"而生喜悦,自性由喜力放优陀那,为显示如是说优陀那此义亦成就故,于注释说"为何"等。


Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ paṭipakkhena parito khaṇḍitabhāvena parittanti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato ‘‘mahaggataṃ atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayaṃ vijjantīti arūpāvacaraṃ atulanti vuttaṃ, itarañca tulanti. Appavipākanti tīsupi kammesu yaṃ appavipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhava^ hetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca rato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādi^ bhavābhisaṅkhārakanti tato visesanatthaṃ sambhavanti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃkilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamāha ‘‘ajjhattarato samāhito’’ti.

Paṭhamavikappe avasajjanameva vuttaṃ. Ettha avasajjanākāroti taṃ dassento ‘‘atha vā’’tiādimāha. Tattha tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā vīmaṃsanto. Tulento tīrentotiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dasseti. Abhītabhāvañāpanatthañcāti ayampi attho saṅgahitoti daṭṭhabbaṃ.

Cāpālavaggavaṇṇanā niṭṭhitā.

2. Pāsādakampanavaggo

1-2. Pubbasuttādivaṇṇanā

823-824.Parato imasmiṃ pāsādakampanavagge dasamasutte āvi bhavissanti. Chaabhiññāpādakāti channaṃ abhiññānaṃ pādakabhūtā padhānabhūtā. Yathā paṭhamasutte, tathā dutiyatatiyasuttesupi ca chaabhiññāpādakā iddhipādā kathitāti attho.

3. Chandasamādhisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"衡量"即衡量-衡字为业具格,为显示此故说"已衡量"。由小威力故限定。如是彼由对治所围破坏性故说为小。由对治防止故,由长相续性及广大果性故非衡量非限定。以前由何因不别说"广大不可衡量",彼等因于无色比色更胜故说无色不可衡量,余为可衡量。"少果报"即于三业中有少果报劣者,彼为可衡量。"多果报"即有大果报胜者,彼为不可衡量。此中凡是中,彼分劣胜为二分应置二分中。应如劣三释中所说道理决定少多果报性,依彼了知可衡量不可衡量性。"生起"由此故为生起,故说"生起因性"。"乐于自内"即于自相续法由观方式及行处习近而乐。有果报存在为能与转起果报业由有果报义为生起,而彼非欲等有等起故为别义说生起后说"有行"。"舍"即以圣道舍弃。由生于自故为自生,如盔甲围缠自体而住,破除烦恼故显示烦恼破坏俱有业舍弃,说彼二因"乐于内自静虑"。
于第一选择说唯舍弃。此中舍弃行相说"或"等。此中"思择"即以"生为怖,不生为安"等思量。为详细显示以"思择衡量"等略说义故说"五蕴"等而显示有行舍弃行相自性。以"如是"等于优陀那偈注释显示最初所说义以结论方式。应见"为显示无畏性"此义亦摄。
遮波罗品注释终。
楼阁动品
1-2. 前经等注释
823-824. 后于此楼阁动品第十经将显示。"六神通基"即为六神通基础主要。如第一经,如是于第二第三经亦说六神通基神足之义。
欲定经注释

825. Yo samādhissa nissayabhūto chando, so idhādhippetoti āha ‘‘chandanti kattukamyatāchanda’’nti. Tassa ca adhipateyyaṭṭho nissayaṭṭho, na vinā taṃ chandaṃ nissāyāti āha – ‘‘nissāyāti nissayaṃ katvā, adhipatiṃ katvāti attho’’ti. Padhānabhūtāti seṭṭhabhūtā, seṭṭhabhāvo ca ekassapi catukiccasādhanavasena pavattiyā, tato eva bahuvacananiddeso, padhānasaṅkhāraṭṭhena padhānasaṅkharaṇato. ‘‘Chandaṃ ce nissāya…pe… ayaṃ vuccati chandasamādhī’’ti imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena vā chandahetuko, chandādhiko vā samādhi chandasamādhi. Tena ‘‘chandasamādhinā ceva padhānasaṅkhārehi padhānabhūtasaṅkhārehi ca samannāgatā’’ti vakkhati, taṃ ānetvā sambandho. Padhānabhūtāti vīriyabhūtā. Keci vadanti – ‘‘saṅkhatasaṅkhārādinivattanatthaṃ padhānaggahaṇa’’nti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato tadaññassa nivattanatthaṃ padhānaggahaṇanti. Yathā chando chandasamādhinā ceva padhānasaṅkhārehi ca samannāgato, evaṃ chandasamādhi chandena ceva padhānasaṅkhārehi ca samannāgato. Padhānasaṅkhārāpi chandena ceva chandasamādhinā ca samannāgatāti tīsupi padesu samannāgatasaddo yojetabbo. Tasmāti yasmā tayopi chandādayo ekacittuppādapariyāpannā, tasmā sabbe te dhammā ekato katvā ‘‘ayaṃ vuccati…pe… iddhipādo’’ti vuttanti. Evaṃ chandādīnaṃyeva cettha iddhipādabhāvo vutto, vibhaṅge pana tesaṃ iddhibhāvo sampayuttānaṃ iddhipādabhāvo vuttoti dassento ‘‘iddhipādavibhaṅge panā’’tiādimāha.

Idāni nesaṃ iddhipādatāpi sambhavatīti dassento ‘‘apicā’’tiādimāha. Tattha chandañhi bhāvayato padhānaṃ katvā bhāventassa tathā pavattapubbābhisaṅkhāravasena ijjhamāno chando iddhi nāma, tassa nissayabhūtā padhānasaṅkhārā iddhipādo nāma. Sesadvayepi eseva nayo. Tathā bhāvayantassa mukhyatāmattaṃ sandhāya vuttaṃ, ijjhanattho pana sabbesaṃ samānanti dassento ‘‘sampayutta…pe… ijjhantiyevā’’ti āha.


我来将这段巴利文直译成简体中文：
凡作为定的所依的欲,此中意为此故说"欲即欲作欲"。彼以增上义为所依义,非不依彼欲故说"依即作依,作增上之义"。"主要"即最胜,最胜性亦由一以成就四作用方式转起,由彼故说复数,由主要行义由主要造作。由"若依欲...等...此名欲定"此经文,知说欲增上定为欲定,以略去增上词而作复合词,或以显示增上词义,欲为因、欲为增上或定为欲定。由此将说"具足欲定及主要行主要造作",引彼相应。"主要"即精进。有人说"主要取为遮遣有为行等"。或彼彼殊胜造作故为行,一切精进。此中为遮遣彼四作用成就外余故取主要。如欲具足欲定及主要行,如是欲定具足欲及主要行。主要行亦具足欲及欲定,于三句中应结合具足字。"因此"即因彼等欲等三亦摄属一心生起,因此彼等一切法合一故说"此名...等...神足"。如是此中唯说欲等为神足,但于分别说彼等为神,相应为神足故说"但于神足分别"等。
今为显示彼等亦有神足性故说"又"等。此中对欲而修作主要而修者,依如是已行先行造作方式而成就欲名为神,彼所依主要行名为神足。于余二亦此理。依对如是修者唯说主要性,但成就义一切相同故说"相应...等...皆成就"。<.Assistant>


Iddhipāde asaṅkarato dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha chandādayoti chandasamādhipadhānasaṅkhārā. Sesiddhipādesūti vīriyiddhipādādīsu. Tattha vīriyasamādhipadhānasaṅkhārasamannāgatoti dvikkhattuṃ vīriyaṃ āgataṃ, tattha purimaṃ samādhivisesaṃ, vīriyādhipatisamādhi eva vīriyasamādhīti dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni samādhi padhānasaṅkhāro ca, chandādayo samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāpi visiṭṭheneva ca tena sampayutto padhānasaṅkhāro sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti ‘‘chandasamādhi…pe… iddhipādo’’ti ettha nissayatthepi pāda-sadde upādāyaṭṭhena chandādīnaṃ iddhipādatā vuttā hoti, teneva abhidhamme uttaracūḷabhājaniye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnaṃyeva iddhipādatā vuttā, pañhapucchake ca – ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādināva (vibha. 431) uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na hotīti ayamettha pāḷivasena atthavinicchayo. Tattha upāyiddhipādadassanatthamevāti chandādike dhure jeṭṭhake pubbaṅgame katvā nibbattitasamādhi chandādhipatisamādhīti chandādīnaṃ iddhiyā adhigamūpāyadassanaṃ upāyiddhipādadassanaṃ, tadatthameva ‘‘tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti tattha tattha pāḷiyaṃ nissayiddhipādadassanaṃ kataṃ chandādivisiṭṭhānaṃyeva vedanākkhandhādīnaṃ adhippetattā. Evañcetaṃ sampaṭicchitabbaṃ, aññathā kevalaṃ iddhisampayuttānaṃyeva khandhānaṃ vasena iddhipādabhāve gayhamāne tesaṃ catubbidhatā na hoti visesakāraṇabhāvatoti adhippāyo.

Kecīti uttaravihāravāsino. Anibbattoti hetupaccayehi na nibbatto, na sabhāvadhammo, paññattimattanti adhippāyo. Vādamaddanatthāya hoti, abhidhamme ca āgato uttaracūḷavāroti yojanā. Cattāro iddhipādātiādi uttaracūḷavāradassanaṃ. Ime pana uttaracūḷavāre āgatā iddhipādā.


我来将这段巴利文直译成简体中文：
为显示神足无混乱故说"又"等。此中"欲等"即欲定主要行。"于余神足"即于精进神足等。此中"具足精进定主要行"而二次来精进,此中前者为定殊胜,精进增上定即精进定,故第二显示具足支。因于一切处唯二具足支即定及主要行,欲等为定殊胜,但主要行以主要语而殊胜,非以欲等故此中不说精进增上性为主要行。精进及定已殊胜住立,以具足支方式以主要行语而说故亦非说具足二精进。因由欲等殊胜定,如是由彼殊胜相应主要行及余法,故依定殊胜说四神足,而欲等殊胜性依显示彼彼所依方式故于"欲定...等...神足"此中虽以所依义脚字依取义说欲等为神足性,由彼故于阿毗达磨后分别"四神足欲神足"等唯说欲等为神足性,于问分亦以"四神足此中比丘欲定"等作说示已,复分别唯欲等善等性。因唯为显示方便神足故作显示所依神足,否则无四种性,此中此依圣典方式决定义。此中"唯为显示方便神足"即以欲等为主最上前导而生定为欲增上定,是欲等为神通证得方便之显示为方便神足显示,唯为彼义于彼彼圣典作所依神足显示,因唯欲等殊胜受蕴等为所意。如是应当认可此,否则唯依神通相应蕴而取神足性时,彼等无四种性因无殊胜因性之意。
"有人"即住上寺者。"非生"即非由因缘生,非自性法,意为唯假施设。为破论故,及于阿毗达磨来后分之结合。"四神足"等为显示后分。此等于后分所来神足。


Raṭṭhapālatthero chande sati kathaṃ nānujānissantīti sattāhāni bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva nissāya arahattaṃ pāpuṇīti āha – ‘‘raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesī’’ti. Soṇattheroti sukhumālasoṇatthero. So hi āyasmā attano sukhumālabhāvaṃ acintetvā ativelaṃ caṅkamanena pādesu uṭṭhitesupi ussāhaṃ avissajjento vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Sambhutatthero ‘‘cittavato ce alamariyañāṇadassanaviseso ijjheyya, mayhaṃ ijjheyyāti cittaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Mogharājā ‘‘paññavato ce maggabhāvanā ijjheyya, mayhaṃ ijjheyyā’’ti paññāpubbaṅgamaṃ paññādhuraṃ paññājeṭṭhakaṃ katvā arahattaṃ pāpuṇīti āha ‘‘mogharājā vīmaṃsaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesī’’ti. Idāni nesaṃ ariyānaṃ upaṭṭhānussāhamantajātisampadaṃ nissāya rañño santike laddhavisese amaccaputte nidassanabhāvena dassetuṃ ‘‘tattha yathā’’tiādimāha. Ettha ca punappunaṃ chanduppādanaṃ tosanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā, thāmabhāvato ca vīriyassa sūrattasadisatā, cintanappadhānattā cittassa mantasaṃvidhānasadisatā, yonisomanasikāra-sambhūtesu kusaladhammesu paññā seṭṭhāti vīmaṃsāya jātisampattisadisatā vuttā.

4. Moggallānasuttavaṇṇanā

826.Uddhaccapakatikāti vikkhittasabhāvā, vibbhantacittāti attho. Anavaṭṭhitatāya vipphanditacittatāya vipphandamānacittā. Tucchatāya naḷo viyāti naḷo, māno, uggato naḷo etesanti unnaḷāti āha – ‘‘unnaḷāti…pe… vuttaṃ hotī’’ti. Capalāti cāpalyatā nāma lolabhāvo. Murāti kharavacanā, pharusavacanāti attho. Vikiṇṇavācā nāma samphappalāpinoti vuttaṃ ‘‘asaṃyatavacanā’’tiādi. Paṭipattidhamme pamuṭṭhā vinaṭṭhā paṭivinaṭṭhā sati etesanti muṭṭhasatīti āha – ‘‘naṭṭhassatino’’ti. Ubbhantacittāti samādhino abhāvena uddhacceneva uparūpari bhantacittā. Pākatindriyā abhāvitakāyatāya gāmadārakā viya pakatibhūtaindriyā. Nemo vuccati bhūmiyā baddhabhāvanimittapadeso, gambhīro nemo etassāti gambhīranemo. Suṭṭhu nikhātotiādi tassa pādassa suppatiṭṭhitabhāvadassanaṃ.

5. Uṇṇābhabrāhmaṇasuttavaṇṇanā

827.Pahānatthanti anuppādapahānatthaṃ.

9. Iddhādidesanāsuttavaṇṇanā

831.Abhiññāpādakaṃ catutthajjhānaṃ adhippetaṃ ‘‘iddhilābhāya pavattatī’’ti vacanato.

10. Vibhaṅgasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
护国长老认为"有欲时如何不允许"而七日不食饭使父母允许,出家已依欲证阿罗汉故说"护国长老作欲为主生出世间法"。"输那长老"即柔软输那长老。因彼具寿不思自柔软性,虽足生疮仍不舍勤勉,作精进为主生出世间法。三浮多长老"若有心者当成就殊胜圣智见,我当成就"而作心为主生出世间法。摩伽罗阇"若有慧者修道当成就,我当成就"而作慧前导、慧为主、慧为上而证阿罗汉故说"摩伽罗阇作观为主生出世间法"。今为显示彼等圣者以侍奉、勤勉、谋略、生成就依王前得殊胜大臣子为譬故说"此中如"等。此中屡屡生起欲如令喜悦故说欲如侍奉,由力性故精进如勇敢,以思惟为主故心如谋略安排,由如理作意生起诸善法中慧最胜故说观如生成就。
目犍连经注释
"掉举性"即散乱自性,意为散动心。由不住立性散动心性而散动心。由空性如芦故为芦,慢,高起芦彼等故为高慢故说"高慢即...等...所说"。"轻躁"即轻举性名为动摇性。"骂"即粗语,意为恶语。"散语"名为杂语故说"不制语"等。于行法忘失坏灭彼等故为失念故说"失念者"。"散动心"即由无定故由掉举而上上散动心。"未调根"由未修身性如村童而自然根。"尼茂"说为地系缚相处所,深尼茂为彼故为深尼茂。"善埋"等为显示彼足善立性。
云纲婆罗门经注释
"为断"即为不生断。
神通等说示经注释
意为神通基础第四禅,因说"为得神通而转起"故。
分别经注释;

832.Chandaṃ uppādetvāti bhāvanāchandaṃ uppādetvā. Līnākāroti bhāvanācittassa layāpatti. Kosajjena vokiṇṇāpajjanaṃ vuttaṃ.

Evaṃ pasādābhāvena cittassa vikkhepāpatti, tattha pasāduppādanena yaṃ sampahaṃsanaṃ icchitabbaṃ, tassa uppādanākāraṃ dassetuṃ vuttaṃ ‘‘so buddhadhammasaṅghaguṇe āvajjetvā’’tiādi. Vatthukāme ārabbha vikkhitto punappunaṃ vikkhitto hotiyevāti vuttaṃ ‘‘anuvikkhitto’’ti. Uppathaṃ paṭipannassa cittassa daṇḍanaṭṭhena niggaṇhanaṭṭhena suttāni eva daṇḍoti suttadaṇḍo, tena suttadaṇḍena cittaṃ tajjetvā. Pañcakāmaguṇe ārabbha pavatto cittavikkhepo punappunaṃ uppajjatevāti vuttaṃ ‘‘anuvikkhitto anuvisaṭo’’ti.

Purepacchābhāvo kammaṭṭhānassa manasikāravasena uggahavasena vāti tadubhayaṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Atilīnādīsu catūsu ṭhānesūti atilīnātipaggahitasaṃkhittaanuvikkhittasaññitesu catūsu ṭhānesu. Tattha bhāvanaṃ anajjhogāhetvāva saṅkoco atilīnatā, ajjhogāhetvā anto saṅkoco saṃkhittatā, antosaṅkhepo atipaggahitatā, accāraddhavīriyatā anuvikkhittatā. Bahiddhā visamavitakkānubhāvanaṃ āpajjanto dvattiṃsākāravasena aṭṭhikasaññāvasena vā gahetabbanti āha – ‘‘sarīravasena veditabba’’nti. Tenāha ‘‘uddhaṃ pādatalā’’tiādi (dī. ni. 2.377; ma. ni. 1.110).

Aññamaññaṃ asaṅkarato ākirīyanti pakārato ṭhapīyantīti ākārā, bhāgāti āha – ‘‘yehi ākārehīti yehi koṭṭhāsehī’’ti. Liṅgīyati sallakkhīyatīti liṅgaṃ, saṇṭhānaṃ. Nimīyati niddhāretvā paricchindīyatīti nimittaṃ, upaṭṭhānaṃ. Yo bhikkhūtiādi ālokasaññaṃ yo uggaṇhāti, taṃ dassanaṃ. Aṅgaṇeti vivaṭaṅgaṇe. Ālokasaññaṃ manasikaroti rattiyaṃ. Vīriyādīsupīti yathā ‘‘idha bhikkhu chandaṃ uppādetvā’’ti chande vitthāranayo vutto, vīriyādīsupi eso eva vitthāranayo yojetabbo.

Pāsādakampanavaggavaṇṇanā niṭṭhitā.

3. Ayoguḷavaggo

2. Ayoguḷasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"生起欲"即生起修习欲。"沈没行相"即修习心堕沈没。说由懈怠而散乱。
如是由无净信而心堕散乱,于彼由生净信所欲令欢喜,为显示彼生起行相故说"彼忆念佛法僧功德"等。缘欲事散乱而再再散乱故说"随散乱"。经如杖以责罚义以制止义对行邪路之心故为经杖,以彼经杖责心。缘五欲功德而转起心散乱再再生起故说"随散乱随遍着"。
前后性依作意业处方式或依受持方式故,为显示彼二故说"如何"等。"于过沈没等四处"即名为过沈没、过策励、收缩、随散乱之四处。此中不入修习而退缩为过沈没,入后内退缩为收缩,内收敛为过策励,过精进性为随散乱。堕外不平寂思惟现前应依三十二行相或骨想方式取故说"应依身了知"。故说"上自足底"等。
由互不混乱而显示置于故为行相,分故说"由何等行相即由何等部分"。表征故为相,形状。测量故为相,现起。"若比丘"等为显示谁取光明想。"庭园"即空庭园。于夜作意光明想。"于精进等"即如"此中比丘生起欲"说欲详细道理,于精进等亦应配此详细道理。
楼阁动品注释终。
铁丸品
铁丸经注释

834.Iminā catumahābhūtamayenāti iminā sabbalokapaccakkhena catūhi mahābhūtehi nibbattena catumahābhūtamayena. Manomayo pana nimmitakāyo bhagavato rucivasena paresaṃ paccakkho hoti. Omātīti avamāti. Ava-pubbo hi mā-saddo sattiatthopi hotīti ‘‘pahoti sakkotī’’ti attho vutto. Asambhinnapadanti asādhāraṇapadaṃ aññattha anāgatattā. Kāyassa citte samodahanaṃ āropanaṃ tannissitatākaraṇañca atthato cittagatiyā pavattanamevāti āha ‘‘cittagatiyā pesetī’’ti.

Tattha cittagatigamanaṃ nāma cittavasena kāyassa pariṇāmanena ‘‘ayaṃ kāyo imaṃ cittaṃ viya hotū’’ti kāyassa cittena samānagatikatāṭhapanaṃ. Kathaṃ pana kāyo dandhapavattiko lahupavattinā cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi kadāci taṃ sabhāvasiddhena attano khaṇena avattitvā dandhavuttikassa rūpadhammassa vasena pavattituṃ sakkoti, ‘‘idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti. Evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukaṃ katipayacittavāreneva icchitaṭṭhānappatti hoti, evaṃ pavattamāno kāyo cittagatiyā pariṇāmito nāma hoti, na ekacittakkhaṇeneva icchitaṭṭhānappattiyā, evañca katvā bāhāsamiñjanapasāraṇūpamāpi upacārena vinā suṭṭhutaraṃ yuttā hotīti. Aññathā dhammatāvilomatā siyā, nāpi dhammānaṃ lakkhaṇaññathattaṃ iddhibalena kātuṃ sakkā, bhāvaññathattameva pana kātuṃ sakkāti.

3-10. Bhikkhusuttādivaṇṇanā

835-842. ‘‘Dvinnaṃ phalāna’’nti āgatasuttaṃ sandhāya ‘‘dve phalāni ādiṃ katvā’’ti vuttaṃ. Sesaṃ suviññeyyameva.

Ayoguḷavaggavaṇṇanā niṭṭhitā.

Iddhipādasaṃyuttavaṇṇanā niṭṭhitā.

8. Anuruddhasaṃyuttaṃ

1. Rahogatavaggo

1-2. Paṭhamarahogatasuttādivaṇṇanā

899-900.Chattiṃsāyaṭhānesūti ajjhattaṃ kāye samudayadhammānupassī, vayo, samudayavayo, bahiddhā samudayo, vayo, samudayavayo, ajjhattabahiddhā samudayo, vayo, samudayavayadhammānupassīti nava anupassanā, tathā vedanāya citte dhammesūti evaṃ chattiṃsāya ṭhānesu. Dutiye dvādasasu ṭhānesūti kāye ajjhattaṃ bahiddhā ajjhattabahiddhā, vedanāya citte dhammesūti evaṃ dvādasasu ṭhānesu.

3. Sutanusuttavaṇṇanā

901.Imāya pāḷiyāti imāya hīnattikapāḷiyā. Ime dhammā hīnā lāmakaṭṭhena. Ime dhammā majjhimā hīnapaṇītānaṃ majjhe bhavāti. Uttamaṭṭhena attappakaṭṭhena padhānabhāvaṃ nītāti paṇītā.

4-7. Paṭhamakaṇḍakīsuttādivaṇṇanā

902-905. Kaṇḍakā etissā atthīti kaṇḍakī, karamandagaccho. Osadhibhāvāpekkhāya itthiliṅganiddeso, tabbahulatāya taṃ vanaṃ ‘‘kaṇḍakīvana’’nteva paññāyittha. Sahassalokanti sahassacakkavāḷalokaṃ. Dasacakkavāḷasahassaṃ ekāvajjanassa āpāthaṃ āgacchati tathā ālokavaḍḍhanassa katattā.

9. Ambapālivanasuttavaṇṇanā

907.Arahattabhāvadīpakanti arahattassa atthibhāvadīpakaṃ. ‘‘Arahattabhāvadīpika’’nti vā pāṭho.

Rahogatavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggavaṇṇanā

909-

我来将这段巴利文直译成简体中文：
"以此四大种所成"即以此一切世间现见由四大种生起的四大种所成。意生则化作身依世尊意乐而为他人现见。"能"即能胜。因以"ava"为前的"mā"字亦有能义故说"能够能胜"之义。"不共语"即不通用语因不在他处出现。心中配合身、安置身、作依止心实际即以心道而转起故说"以心道送"。
此中名为心道行即依心而转变身由"此身如此心"而置身与心同道。然而如何迟缓转起之身与速疾转起之心成同道？非一切同道。如依身而转变心时,心非一切与身同道。因不能不以自性成就自刹那而依迟缓转起色法方式转起,然由"此心如此身"决意而随顺迟缓行身,乃至到达所欲处,随顺身道而以相续方式转起之心名为转变为身道。如是由"此身如此心"决意而预先成就轻安想故,不如未修神足者迟缓转起,如轻快仅以些许心刹那即到达所欲处,如是转起之身名为转变为心道,非由一心刹那到达所欲处。如是作已,屈臂伸臂譬喻亦无需方便而更为相应。否则应违法性,亦不能以神通力改变诸法相,但能改变性。
3-10. 比丘经等注释
835-842. "二果"依已来经故说"以二果为始"。余易了知。
铁丸品注释终。
神足相应注释终。
阿那律相应
独处品
1-2. 第一独处经等注释
899-900. "于三十六处"即于内身观生法、灭法、生灭法,于外生、灭、生灭,于内外观生法、灭法、生灭法,如是九种随观,如是于受、心、法,如是于三十六处。第二"于十二处"即于身内外内外,于受、心、法,如是于十二处。
善闻经注释
"由此文"即由此下等文。此等法由下劣义故下。此等法由在下上之中故中。由最上义自胜义而至主要性故上。
4-7. 第一刺林经等注释
902-905. 有刺为刺,谓迦蓝摩灌木。依药物性而作女性语,因多有彼故彼林即名为"刺林"。"千世界"即千轮围世界。十千轮围现于一思维由如是增广光明所作故。
庵婆波利林经注释
"显阿罗汉性"即显有阿罗汉性。或读作"阿罗汉性显示"。
独处品注释终。
第二品注释
909-<.Assistant>

922.Dasabalañāṇanti dasavidhabalañāṇaṃ. Ekadesenāti padesavasena. Sāvakānampi attano abhinīhārānurūpaṃ ñāṇaṃ pavattatīti te kālapadesavasena ceva yathāparicayasattapadesavasena ca ṭhānānīti jānanti, sammāsambuddhānaṃ pana anantañāṇatāya sabbattheva appaṭihatameva ñāṇanti āha – ‘‘sabbaññubuddhānaṃ panā’’tiādi. Etaṃ dasabalañāṇaṃ anantavisayattā nippadesaṃ anūnatāya sabbākāraparipūraṃ.

Dutiyavaggavaṇṇanā niṭṭhitā.

Anuruddhasaṃyuttavaṇṇanā niṭṭhitā.

9. Jhānasaṃyuttavaṇṇanā

923. Jhānasaṃyuttaṃ suviññeyyameva, missakanti vadanti.

Jhānasaṃyuttavaṇṇanā niṭṭhitā.

10. Ānāpānasaṃyuttaṃ

1. Ekadhammavaggo

1. Ekadhammasuttavaṇṇanā

977.Etthāti etasmiṃ paṭhamasutte. Vuttameva, tasmā tattha vuttanayeneva veditabbanti adhippāyo.

6. Ariṭṭhasuttavaṇṇanā

982.No-saddo pucchāyaṃ, tasmā nūti iminā samānatthoti āha ‘‘bhāvetha nū’’ti. Kāmacchandoti vatthukāmesu icchāti āha ‘‘pañcakāmaguṇikarāgo’’ti. Dvādasasu āyatanadhammesu saparasantatipariyāpannesu. Iminā kāmacchandappahānakittanena paṭighasaññāpaṭivinayakittanena ca anāgāmimaggaṃ katheti pañcorambhāgiyasaññojanasamucchedassa byākatattā. Vipassanaṃ dassentoti ‘‘vipassanaṃ anuyuñjathā’’ti dassento.

8. Padīpopamasuttavaṇṇanā

984. ‘‘Neva kāyopi kilamati na cakkhūnī’’ti aṭṭhakathāyaṃ paduddhāro kato. ‘‘Kāyopi kilamati, cakkhūnipi vihaññantī’’ti vatvā yattha yathā hoti, tāni dassetuṃ ‘‘dhātukammaṭṭhānasmiṃ hī’’tiādi vuttaṃ. Cakkhūni phandanti kilamantītiādi ativelaṃ upanijjhāyane hotīti katvā vuttaṃ. Imasmiṃ pana kammaṭṭhāneti ānāpānakammaṭṭhāne. Evamāhāti ‘‘bhikkhu cepi ākaṅkheyya, neva kāyo kilameyyā’’ti evamāha.

Labbhatīti aṭṭhakathādhippāye ṭhatvā vuttaṃ, parato āgatena theravādena so anicchito. Na hi tārakarūpamuttāvaḷikādisadisaṃ nimittūpaṭṭhānākāramattaṃ khaṇamattaṭṭhāyinaṃ kasiṇanimittesu viya ugghāṭanaṃ kātuṃ sakkoti. Tenāha ‘‘na labbhatevā’’ti. Ānisaṃsadassanatthaṃ gahito, ānāpānassatisamādhismiṃ siddhe ayaṃ guṇo sukheneva ijjhatīti. Yasmā bhikkhūti imasmiṃ vāre nāgatanti yathā purimavāre ‘‘bhikkhu cepi ākaṅkheyyā’’ti āgataṃ, evaṃ idha ‘‘bhāvite kho, bhikkhave, ānāpānassatisamādhimhī’’ti āgatavāre bhikkhuggahaṇamakataṃ, tasmā ‘‘so’’ti na vuttaṃ.

9. Vesālīsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
"十力智"即十种力智。"依一分"即依部分。声闻亦依自誓愿相应而智转起故,彼等依时分及如所习众生分而知处,但正等觉由无量智故于一切处智无碍故说"但诸正等觉"等。此十力智由无量境故无余,由无缺故一切行相圆满。
第二品注释终。
阿那律相应注释终。
禅相应注释
禅相应易了知,说为杂。
禅相应注释终。
入出息相应
一法品
一法经注释
"此中"即于此第一经。已说,故应如彼所说道理了知之意。
阿梨咤经注释
"no"字于问,故与"nū"同义故说"应修习否"。"欲贪"即于事欲之欲故说"五欲功德之贪"。于十二处法中摄自他相续。由此说断欲贪、说除瞋想而说阿那含道因说断五下分结。"显示观"即显示"修习观"。
灯喻经注释
"身不疲、眼不损"于注释作语句解说。说"身疲、眼损"已,为显示何处如何故说"于界业处"等。说眼动疲等由过分观察而有故说。"于此业处"即于入出息业处。"如是说"即如是说"若比丘欲,身不应疲"。
"可得"依注释意趣而说,由后来长老说不欲彼。因不能如星相珠鬘等相现起行相仅住刹那而如遍处相作解脱。故说"全不可得"。为显示功德而取,于入出息定成就时此功德自易成就。"因比丘"于此段未来故如前段来"若比丘欲"故,于此"诸比丘,修习入出息定时"来段未作比丘取故不说"彼"。
毗舍离经注释

985.Pākāraparikkhepavaḍḍhanenāti pākāraparikkhepena bhūmiyā vaḍḍhanena. Rājagahasāvatthiyo viya idampi ca nagaraṃ…pe… sabbākāravepullataṃ pattaṃ. Anekapariyāyenāti ettha pariyāyasaddo kāraṇavacanoti āha ‘‘anekehi kāraṇehī’’ti, ayaṃ kāyo aviññāṇakopi saviññāṇakopi evampi asubho evampi asubhoti nānāvidhehi kāraṇehīti attho. Asubhākārasandassanappavattanti kesādivasena tatthāpi vaṇṇādito asubhākārassa sabbaso dassanavasena pavattaṃ. Kāyavicchandanīyakathanti attano parassa ca karajakāye vicchandanuppādanakathaṃ. Muttaṃ vātiādinā byatirekamukhena kāyassa amanuññataṃ dasseti. Tattha ādito tīhi padehi adassanīyatāya asārakatāya ca, majjhe catūhi duggandhatāya, ante ekena lesamattenapi manuññatābhāvamassa dasseti. Atha khotiādinā anvayato sarūpeneva amanuññatāya dassanaṃ. ‘‘Kesalomādī’’ti saṅkhepato vuttamatthaṃ vibhāgena dassetuṃ ‘‘yepī’’tiādi vuttaṃ.

Vaṇṇentoti vitthārento. Asubhāyāti asubhamātikāya. Phātikammanti bahulīkāro. Kilesacorehi anabhibhavanīyattā jhānaṃ ‘‘cittamañjūsa’’nti vuttaṃ. Nissāyāti pādakaṃ katvā.

Apare pana ‘‘tasmiṃ kira addhamāse na koci buddhaveneyyo ahosi, tasmā bhagavā evamāha – ‘icchāmahaṃ, bhikkhave’tiādī’’ti vadanti. Pare kirāti kira-saddo arucisaṃsūcanattho. Tenāha ‘‘idaṃ pana icchāmatta’’nti.

Anekakāraṇasammissoti ettha kāraṇaṃ nāma kāyassa asuciduggandhajegucchapaṭikūlatāva. Sabbamakaṃsūti puthujjanā nāma sāvajjepi tattha anavajjasaññino hutvā karaṇakārāpanasamanuññatābhedaṃ sabbaṃ pāpaṃ akaṃsu . Kāmaṃ dasānussatiggahaṇeneva ānāpānassati gahitā, sā pana tattha sannipatitabhikkhūsu bahūnaṃ sappāyā sātthikā ca, tasmā puna gahitā. Tathā hi bhagavā tameva kammaṭṭhānaṃ imasmiṃ sutte kathesi. Āhāre paṭikūlasaññā asubhakammaṭṭhānasadisā, cattāro pana āruppā ādikammikānaṃ ayogyāti tesaṃ idha aggahaṇaṃ daṭṭhabbaṃ.

Vesāliṃ upanissāyāti vesālīnagaraṃ gocaragāmaṃ katvā. Muhuttenevāti satthari saddhamme ca gāravena upagatabhikkhūnaṃ vacanasamanantarameva uṭṭhahiṃsūti katvā vuttaṃ. Buddhakāle kira bhikkhū bhagavato sandesaṃ sirasā sampaṭicchituṃ ohitasotā viharanti.

Ānāpānapariggāhikāyāti assāsapassāse pariggaṇhanavasena pavattāya satiyā. Sampayutto samādhīti tāya sampayuttaaññamaññapaccayabhūtāya uppanno samādhi. Ānāpānassatiyaṃ vā samādhīti iminā upanissayapaccayasabhāvampi dasseti, ubhayatthāpi sahajātādīnaṃ sattannampi paccayānaṃ vasena paccayabhāvaṃ dasseti. ‘‘Yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’tiādīsu uppādanavaḍḍhanaṭṭhena bhāvanāti vuccatīti tadubhayavasena atthaṃ dassento ‘‘bhāvitoti uppādito vaḍḍhito vā’’ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatoti bhāvito, uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano bhāvito, paguṇabhāvaṃ āpādito vaḍḍhitoti attho. Bahulīkatoti bahulaṃ pavattito. Tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvamāpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattissati. Tena vuttaṃ ‘‘punappunaṃ kato’’ti. Yathā ‘‘idheva, bhikkhave, samaṇo (ma. ni. 1.139; a. ni. 4.241), vivicceva kāmehī’’ti (dī. ni. 1.226; ma. ni. 1.271; saṃ. ni. 2.152; a. ni. 

我来将这段巴利文直译成简体中文：
"以围墙围绕增长"即以围墙围绕而地增长。如王舍城、舍卫城,此城亦...等...达一切行相圆满。"以多种方式"此中"方式"字为因义故说"以多种因",此身无识或有识如是不净如是不净以种种因之义。"转起显示不净相"即依发等于彼中亦依色等而遍显示不净相方式而转起。"令厌离身之语"即生起厌离自他所生身之语。由"尿等"以遮余门显示身不可意。此中以初三句显示不可见性及无实性,以中四句显示恶臭性,以后一句显示毫无可意性。"然后"等以顺理直接显示不可意性。"发毛等"略说之义为显分别故说"若"等。
"说"即广说。"不净"即不净纲目。"增广"即倍增。由烦恼贼不能胜故禅称为"心箱"。"依"即作基础。
其他人说"据说彼半月无佛所化众生,故世尊如是说'诸比丘,我欲'等"。"别人据说"中"据说"字表示不赞同。故说"此唯欲"。
"混杂多种因"此中因即身不净恶臭可厌可恶性。"一切作"即凡夫于有罪亦作无罪想而作令作可意性一切恶。虽以取十随念而摄入出息念,但彼于此集会比丘中多人适宜有益,故再取。如是世尊于此经说唯彼业处。食厌想如不净业处,但四无色于初业者不适故应知此中不取彼等。
"依毗舍离"即以毗舍离城为行境村。"即刻"即由于正法师敬重而来比丘言语即刻即起故说。据说佛时比丘以头受持世尊教敕而住。
"遍取入出息"即依遍取入出息方式而转起之念。"相应定"即与彼相应互为缘而生定。"或于入出息念定"以此亦显示亲依缘性,于二俱显示俱生等七缘方式之缘性。如"我声闻如是行者修四念处"等中由生起增长义说修习故,显示彼二方式义而说"修习即生起或增长"。此中"修习"即由此去于状态存在性,意为生起仅获得。已生而得练习为修习,意为作熟练性而增长。"多作"即多转起。以此说达自在转向等。因达自在者于欲欲刹那得入故将再再转起。故说"再再作"。如"诸比丘,于此沙门","即离欲"等

4.123) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vuttoyeva hoti, evamidhāpīti āha ‘‘ubhayattha evasaddena niyamo veditabbo’’ti. Ubhayattha niyamena laddhaguṇaṃ dassetuṃ ‘‘ayaṃ hī’’tiādi vuttaṃ.

Asubhakammaṭṭhānanti asubhārammaṇaṃ jhānamāha. Tañhi asubhesu yogakammabhāvato yogino sukhavisesānaṃ kāraṇabhāvato ca ‘‘asubhakammaṭṭhāna’’nti vuccati. Kevalanti iminā ārammaṇaṃ nivatteti. Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati yathāsabhāvato paṭivijjhiyati cāti paṭivedhoti vuccati. Oḷārikārammaṇattāti bībhacchārammaṇattā. Paṭikūlārammaṇattāti jigucchitabbārammaṇattā. Pariyāyenāti kāraṇena, lesantarena vā. Ārammaṇasantatāyāti anukkamena vicitabbataṃ pattārammaṇassa paramasukhumataṃ sandhāyāha. Santehi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha ‘‘santo vūpasanto nibbuto’’ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇānaṃ dhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi veditabbā.

Nāssa santapaṇītabhāvāvahaṃ kiñci secananti asecanako. Asecanakattā anāsittako, anāsittakattā eva abbokiṇṇo, asammisso parikammādinā. Tato eva pāṭiyekko visuṃyeveko. Āveṇiko asādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ, parikammaṃ vā santabhāvanimittaṃ. Parikammanti ca kasiṇakaraṇādinimittuppādapariyosānaṃ, tādisaṃ ettha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantaṃ appaṇītaṃ siyā. Upacāre vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇādivigamena aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādisamannā…pe… paṇīto cāti yojanā. Kecīti uttaravihāravāsino. Anāsittakoti upasecanena anāsittako. Tenāha – ‘‘ojavanto’’ti ojavantasadisoti attho. Madhuroti iṭṭho. Cetasikasukhapaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena, upekkhāya vā santabhāvena sukhagatikattā sabbesampi jhānānaṃ vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭṭhasarīratāvasena pana kāyikasukhapaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkhe ‘‘appitappitakkhaṇe’’ti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ.

Avikkhambhiteti jhānena sakasantānato anīhate appahīne. Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā. Khaṇenevāti attano pavattikkhaṇeneva. Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ, taṃ pana jhānakattukaṃ idhādhippetanti pariyuṭṭhānappahānaṃ hotīti āha – ‘‘vikkhambhetī’’ti. Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha ‘‘suṭṭhu upasametī’’ti. Sāsanikassa jhānabhāvanā yebhuyyena nibbedhabhāgiyā hotīti āha ‘‘nibbedhabhāgiyattā’’ti. Ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha ‘‘anupubbena ariyamaggavuḍḍhippatto’’ti. Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati. Sesaṃ suviññeyyameva.

10. Kimilasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
4.123 等如是诸处,第一句所说"eva"字于第二等句亦说,如是于此亦然故说"应知二处皆以eva字限定"。为显示二处限定所得功德故说"因此"等。
"不净业处"即说不净所缘禅。因彼于不净为瑜伽业性,为瑜伽者乐胜因性故说"不净业处"。"唯"以此遮遣所缘。"依通达"即依禅通达。因禅由修习胜而成就,转起时通达自境,亦依自性而通达故说通达。"由粗所缘"即由可厌所缘。"由可厌所缘"即由可恶所缘。"由方便"即由因或别理。"由所缘寂静"即说依次观察而到达所缘最微细性。于寂静所缘转起之法自亦寂静。故说"寂静、止息、寂灭",意为灭一切热恼。由所缘寂静应依出世法所缘观察了知彼所缘诸法寂静性。
无需添加任何令其寂静胜性故为无添加。由无添加故非浇灌,由非浇灌故即无杂,不混合加行等。由彼故即分别为各自。独特为不共。一切此等为显示由自性即寂静性而说,或加行为寂静相。加行即作遍处等乃至生相,意为此中无如是。因彼时业处由无喜味故应非寂静非胜。或近行中此无寂静性之结合。如近行刹那由远离盖等、支现起而他寂静性,此不如是。此初相应...等...及胜之结合。"有人"即住上寺者。"无添加"即无添加浇灌。故说"有味"意为如有味。"甘"即可意。应由三四禅方式,或由舍寂静性为乐性故依一切禅方式了知转起心乐获得。但应依禅生胜色触身性见转起身乐获得,而彼于出禅时。于此分"已入入刹那"此应见为因位格。
"未镇伏"即未由禅于自相续拔除未断。"由非善巧生"即非善巧说为无明,由彼生。因一切恶法以无明为前导。"即刹那"即以自转起刹那。"令消失"此中消失为灭,而彼以禅为作者此中所欲故为断现行故说"镇伏"。"止息"即殊胜止息。但殊胜止息为善止息故说"善止息"。圣弟子禅修多为通达分故说"由通达分性"。此定为圣道基础,渐次增长似达圣道性故说"次第达圣道增长"。但此义依离贪、灭、舍遣随观方式善成立。余易了知。
企米罗经注释

986.Theroti ānandatthero. Ayaṃ desanāti ‘‘kathaṃ vibhāvito nu kho kimilā’’tiādinā pavattā desanā. Kāyaññataranti rūpakāye aññatarakoṭṭhāse. Evanti yathā ānāpānaṃ anussaranto bhikkhu kāye kāyānupassī jāto, evaṃ sabbattha vāresu vedanānupassītiādi attho veditabbo.

Desanāsīsanti desanāpadesaṃ. Manasikārapadesena vedanā vuttāti taṃ sabbaṃ sarūpato aññāpadesato apadisati. Yatheva hītiādinā tattha nidassanaṃ dasseti. Cittasaṅkhārapadadvayeti ‘‘cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāra’’nti etasmiṃ padadvaye.

Evaṃ santepīti pītimanasikāracittasaṅkhārapadesena yadi vedanā vuttā, evaṃ santepi. Esā yathāvuttā vedanā ārammaṇaṃ na hoti. Vedanārammaṇā ca anupassanā, tasmā vedanānupassanā na yujjati. Yadi evaṃ mahāsatipaṭṭhānādīsu ‘‘vedanā vediyatī’’ti vuttaṃ, taṃ kathanti āha – ‘‘mahāsatipaṭṭhānādīsupī’’tiādi. Tattha sukhādīnaṃ vatthunti sukhādīnaṃ uppattiyā vatthubhūtaṃ rūpasaddādiṃ ārammaṇaṃ katvā vedanā vediyati, na puggalo puggalasseva abhāvato. Vedanāppavattiṃ upādāya nissāya yathā ‘‘puggalo vedanaṃ vediyatī’’ti vohāramattaṃ hoti. Evaṃ idhāpi vedanāya assāsapassāse ārabbha pavatti, tathā pavattamanasikārasīsena ‘‘vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharatī’’ti vutto. Taṃ sandhāyāti taṃ vedanāya ārammaṇabhāvaṃ sandhāya . Ādīnaṃ padānaṃ. Etassa ‘‘vedanānupassanā na yujjatī’’ti vuttaanuyogassa.

Sappītike dve jhāne samāpajjatīti pītisahagatāni paṭhamadutiyajjhānāni paṭipāṭiyā samāpajjati. Tassāti tena. Paṭisaṃviditasaddāpekkhāya hi kattuatthe etaṃ sāmivacanaṃ. Samāpattikkhaṇeti samāpajjanakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgībhāvena. Ārammaṇatoti ārammaṇamukhena tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattāti vuttaṃ hoti. Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditāva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. Vipassanakkhaṇeti vipassanāpaññāya tikkhavisadabhāvappattāya visayato dassanakkhaṇe. Lakkhaṇappaṭivedhenāti pītiyā salakkhaṇassa sāmaññalakkhaṇassa ca paṭivijjhanena. Yañhi pītiyā visesato sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite sā yāthāvato viditā eva hoti. Tenāha ‘‘asammohato pīti paṭisaṃviditā hotī’’ti.


我来将这段巴利文直译成简体中文：
"长老"即阿难长老。"此说法"即以"企米罗,如何修习"等而转起之说法。"身一分"即色身一分位。"如是"即如忆念入出息比丘成为于身随观身,如是一切处分应知为于受随观受等义。
"说法标名"即说法标示。"依作意标示说受"即标示彼一切自性及他标示。"如是"等以此显示彼示例。"心行二句"即"觉知心行、令轻安心行"此二句。
"虽如是"即依喜、作意、心行标示若说受,虽如是。此如所说受非所缘。而随观以受为所缘,故受随观不相应。若如是大念处等说"觉受",彼云何?故说"于大念处等"等。此中"乐等事"即以乐等生起事的色声等所缘而觉受,非人因无有人故。依受转起而如"人觉受"唯为言说。如是于此亦由受缘入出息转起,如是转起作意标名说"比丘彼时住于受随观受"。"依彼"即依彼受所缘性。"等"句。此"受随观不相应"所说质难。
"入有喜二禅"即次第入与喜俱行初禅、第二禅。"彼"即由彼。因期待觉知音故此属格为作者义。"入定刹那"即入住刹那。"由得禅"即由具足禅。"由所缘"即由所缘门而觉知彼所缘禅摄喜,意为由觉知所缘故说。如寻求蛇者由觉知彼住处亦觉知彼,因依咒药力捉取彼易故,如是由觉知喜住处所缘亦觉知彼喜,因由自相共相捉取彼易故。"观刹那"即观慧达锐利明晰性由境显示刹那。"由通达相"即由通达喜自相及共相。因喜任何别相及共相,由知彼故如实知彼。故说"由无痴而觉知喜"。


Idāni tamatthaṃ pāḷiyā eva vibhāvetuṃ ‘‘vuttañheta’’ntiādimāha. Tattha dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena. Pajānato sā pīti paṭisaṃviditā hotīti sambandho. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ ‘‘avikkhepo’’ti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yathā hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tasmiṃ ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasenātiādīsupi imināva nayena attho veditabbo. Tena vuttaṃ ‘‘eteneva nayena avasesapadānipi atthato veditabbānī’’ti.

Yathevātiādīsu ayaṃ saṅkhepattho – jhānapaṭilābhena yathā ārammaṇato pītiādayo paṭisaṃviditā honti tena vinā tesaṃ appavattanato. Evaṃ jhānasampayuttena taṃpariyāpannena vedanāsaṅkhātamanasikārapaṭilābhena ārammaṇato vedanā paṭisaṃviditā hoti aruṇuggamena viya sūriyassa tena vinā vedanāya appavattanato. Tasmā vuttanayena atisayappavatti vedanā suppaṭividitā, tasmā suvuttametanti pubbe vuttacodanaṃ nirākaroti.

Ārammaṇeti assāsapassāsanimittaṃ vadati. Cittānupassīyeva nāmesa hoti asammohato cittassa paṭisaṃviditattā. Tenāha ‘‘tasmā’’tiādi. Cittapaṭisaṃviditavasenāti ādi-saddena itarā tissopi cittānupassanā saṅgaṇhāti.

Soti dhammānupassanaṃ anuyutto bhikkhu. Yaṃ taṃ pahānaṃ pahāyakañāṇaṃ. Paññāyāti aparāya vipassanāpaññāya aniccavirāgādito disvā duvidhāyapi ajjhupekkhitā hoti. Idañhi catukkanti aniccānupassanādivasena vuttaṃ catukkaṃ. Tassāpi dhammānupassanāya. Pajahatīti pahānanti āha ‘‘niccasaññaṃ…pe… pahānakarañāṇaṃ adhippeta’’nti. Vipassanāparamparanti paṭipāṭiyā vipassanamāha. Pathapaṭipannaṃ ajjhupekkhatīti majjhimāya paṭipattiyā sammadeva vīthipaṭipannaṃ bhāvanācittaṃ paggahaniggahānaṃ akaraṇena ajjhupekkhati. Ekato upaṭṭhānanti yasmā majjhimasamathavīthinātivattiyā tattha ca pakkhandanena indriyānaṃ ekarasabhāvena, tatramajjhattatāya bhāvato avisesaṃ ekaggabhāvūpagamanena ekantato upaṭṭhāti, tasmā na tattha kiñci kātabbanti ajjhupekkhati. Tatthāti evaṃ ajjhupekkhane. Sahajātānampi ajjhupekkhanā hoti tesaṃ pavattanākārassa ajjhupekkhanato. ‘‘Paññāya disvā’’ti vuttattā ārammaṇaajjhupekkhanā adhippetā. Na kevalaṃ nīvaraṇādidhamme ajjhupekkhitā, atha kho abhijjhā …pe… paññāya disvā ajjhupekkhitā hotīti yojanā.

Paṃsupuñjaṭṭhāniyassa kilesassa uppattiṭṭhānadassanatthaṃ ‘‘catumahāpatho viya cha āyatanāni’’icceva vuttaṃ. Kāyādayo cattāro ārammaṇasatipaṭṭhānā. Catūsu ārammaṇesūti kāyādīsu catūsu ārammaṇesu pavattācattāro satipaṭṭhānā paṃsupuñjaṭṭhāniyassa kilesassa upahananato.

Ekadhammavaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1-2. Icchānaṅgalasuttādivaṇṇanā

987-

我来将这段巴利文直译成简体中文：
今为以圣典显示彼义故说"因说"等。此中"依长入息"即依作所缘长入息。"了知者彼喜觉知"为结合。"了知心一境性无散乱"即以相应慧了知禅摄得名"无散乱"心一境性。如由所缘门觉知喜,如是由所缘门亦觉知彼相应诸法。"念现起"即依长入息禅相应念于彼所缘现起,由所缘门于禅亦名现起。"由彼念"即由如是现起彼念,由如所说彼智善觉知所缘故,依彼力彼所缘彼喜觉知。于"依长出息"等亦应以此理了知义。故说"依此理应知余句义"。
于"如是"等此略义:由得禅如由所缘觉知喜等,因无彼不转起。如是由禅相应彼摄受念作意获得由所缘觉知受,如由日出觉知日,因无彼受不转起。故依所说理殊胜转起受善觉知,故善说此而遮除前所说难。
"所缘"说入出息相。"唯名随观心"由无痴觉知心故。故说"是故"等。"依觉知心"等字摄其余三种随观心。
"彼"即随观法之比丘。"所断"即断智。"由慧"即由后观慧见无常离贪等,由二者皆舍。"此四句"即说依无常随观等四句。"彼"亦法随观。"断"故说"意为断常想...等...断智"。"观次第"说次第观。"舍已行道"即以中道正行于道之修心由无策励抑制而舍。"一处现起"因由中止道不超越及于彼趣入故由诸根一味性,由生于彼平等故无差别趣一境性故一向现起,故于彼无所作而舍。"此中"即如是于舍。由舍转起行相故亦有舍俱生。由说"以慧见"故意为舍所缘。不仅舍盖等法,而且见贪...等...以慧而舍之结合。
为显示烦恼生起处故说"如四衢道,如是六处"。身等四为所缘念处。"于四所缘"即身等四所缘转起四念处由损害如尘堆烦恼故。
一法品注释竟。
第二品
1-2. 一奢能伽罗经等注释
987-

988.Kasmātiādi vihārasamāpattiācikkhaṇe kāraṇaṃ vibhāvetuṃ āraddhaṃ.

Eva-vākāroti eva-kāro vā-kāro ca. Ekantasantattā ekantena santamanasikārabhāvato. Sekkhavacaneneva tesaṃ sikkhitabbassa atthibhāve siddhepi sikkhitabbarahitesu tesupi sekkhapariyāyassa vuccamānattā sikkhitabbasaddena sekkhe visesetvā vuttā. Āsavakkhayatthaṃ sikkhitabbassa abhāvepi diṭṭhadhammasukhavihāratthaṃ jhānādisikkhanena vinā sikkhitabbābhāvā ‘‘asekkhā nāmā’’ti vuttā. Buddhānaṃ pana sabbaso sammadeva pariniṭṭhitasikkhattā ‘‘sikkhāmī’’ti na vuttaṃ. Ānāpānajjhānaphalasamāpatti tathāgatavihāro.

3-10. Paṭhamaānandasuttādivaṇṇanā

989-996.Aniccādivasenāti aniccadukkhānattavasena. Pavicinati pakārehi vicinati. Nikkilesāti apagatakilesā vikkhambhitakilesā. Pītisambojjhaṅgo, passaddhisambojjhaṅgoti pāṭho.

Yāya anosakkanaṃ anativattanañca hoti, ayaṃ tatramajjhattupekkhā majjhattākāroti vuttā. Ekacittakkhaṇikāti ekacittuppādapariyāpannattā.

Cattunnaṃ catukkānaṃ vasena soḷasakkhattukā. Ānāpānasannissayena pavattattā ārammaṇavasena pavattā ānāpānārammaṇāpi aparabhāge sati ānāpānassatīti pariyāyena vattabbataṃ arahatīti ‘‘ānāpānassati missakā kathitā’’ti vuttaṃ. Ānāpānamūlakāti ānāpānasannissayena pavattā satipaṭṭhānā. Tesaṃ mūlabhūtāti tesaṃ satipaṭṭhānānaṃ mūlakāraṇabhūtā. Bojjhaṅgamūlakāti bojjhaṅgapaccayabhūtā. Tepi bojjhaṅgāti ete vīsati satipaṭṭhānahetukā bojjhaṅgā. Vijjāvimuttipūrakāti tatiyavijjāya tassa phalassa ca paripūraṇavasena pavattā bojjhaṅgā. Phalasampayuttāti catutthaphalasampayuttā, catubbidhaphalasampayuttā vā.

Dutiyavaggavaṇṇanā niṭṭhitā.

Ānāpānasaṃyuttavaṇṇanā niṭṭhitā.

11. Sotāpattisaṃyuttaṃ

1. Veḷudvāravaggo

1. Cakkavattirājasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
988.. "何故"等为显示说示住处及定之因缘而开始。
"eva及vā音"即eva音及vā音。"一向寂静"因一向寂静作意性。虽由"有学"言即成就彼等有当学,于无当学彼等亦说有学譬喻,故以当学音区别说有学。虽为漏尽无当学,由无离禅等当学为现法乐住故说"名为无学"。诸佛则由一切正圆满学故不说"我学"。入出息禅果定为如来住。
3-10. 第一阿难经等注释
989-996.. "依无常等"即依无常、苦、无我。"简择"即以种种简择。"离垢"即远离烦恼、镇伏烦恼。读作"喜觉支、轻安觉支"。
由彼不退不过故,此于彼处舍平等性说为平等性。"一心刹那"因摄于一心生起。
依四组四故十六次。由依入出息转起故依所缘转起,后亦以入出息为所缘念,由譬喻应说故说"说入出息念杂"。"以入出息为根"即依入出息转起之念处。"为彼等根本"即为彼等念处根本因。"以觉支为根"即为觉支因。"彼等觉支"即此二十由念处为因之觉支。"圆满明解脱"即依圆满第三明及彼果而转起之觉支。"相应果"即相应第四果,或相应四种果。
第二品注释竟。
入出息相应注释竟。
预流相应
竹门品
转轮王经注释

997.Anuggahagarahaṇesunipātoti anuggaṇhanagarahatthajotako nipāto. Kimettha anuggaṇhāti, kiṃ vā garahatīti āha ‘‘catunna’’ntiādi. Tattha anuggaṇhanto anucchavikaṃ katvā gaṇhanto. Garahanto nindanto. Issarasīlo issaro, tassa bhāvo issariyaṃ, pabhutā. Adhīnaṃ pati adhipati, tassa bhāvo ādhipaccaṃ, sāmibhāvoti āha – ‘‘issariyādhipacca’’ntiādi. Anantakānīti antarahitāni.

Aveccappasādenāti vatthuttayassa guṇe yāthāvato avecca pavisitvā pasādo. So pana kenaci calanarahitoti āha ‘‘acalappasādenā’’ti. Maggenāti ariyamaggena. Āgatappasādo tassa adhigamena laddhappasādo. Apubbaṃ acarimanti ekajjhaṃ. Ariyasāvakānañhi ariyamaggo uppajjantova tīsu vatthūsu aveccappasādaṃ āvahanto eva uppajjati. Tesanti visayabhūtānaṃ tiṇṇaṃ vatthūnaṃ vasena tidhā vutto. Yasmā ca atthato eko, tasmāva ninnānākaraṇo hoti pavattaṭṭhānabhede satipi. Ariyasāvakassa hītiādinā nayena tamatthaṃ vivarati. Pasādo okappanā. Pemaṃ bhatti. Gāravaṃ garukaraṇaṃ. Mahantaṃ uḷāraṃ. Etaṃ vibhāgena natthi sabbattha samānattā.

Evanti bhavantarepi akopanīyatāya. Sadisavasenāti aññehi akhaṇḍādīhi sadisavasena. Tenāha ‘‘mukhavaṭṭi yañhi chinne’’tiādi. Khaṇḍā etissā atthīti khaṇḍā. Esa nayo sesesupi. Pātimokkhe āgatānukkamena sīlassa ādimajjhavibhāgo veditabbo. Dvinnaṃ vā tiṇṇaṃ vāti sīlakoṭṭhāsānaṃ. Ekantaraṃ bhinnanti abhinnena ekantaraṃ hutvā bhinnaṃ. Tesaṃ khaṇḍādīnaṃ. ‘‘Bhujissehī’’ti uttarapadalopena niddesoti āha ‘‘bhujissabhāvakarehī’’ti. Idaṃvītikkantanti idampi sīlaṃ vītikkantaṃ. ‘‘Ayaṃ sīlassa vītikkamo’’ti evaṃ parāmasituṃ asakkuṇeyyehi.

2. Brahmacariyogadhasuttavaṇṇanā

998.Yesanti aniyamato saddhādīnamādhārabhūtapuggaladassanaṃ. Buddhe pasādo gahito. So hi itarehi paṭhamaṃ gahetabboti. Ariyakantāni sīlāni gahitāni sotāpannassa sīlānaṃ adhippetattā. Saṅghe pasādo gahito dhammappasādassa anantaraṃ vuccamānattā. Dhamme pasādo gahito aveccappasādabhāvato. Sotaṃ ariyamaggaṃ ādito patti sotāpatti, tassā aṅgāni sotāpattiyaṅgāni. Paccentīti pajāyanti adhigacchanti. Tenāha ‘‘pāpuṇantī’’ti. Brahmacariyanti maggabrahmacariyaṃ. Katarapasādo vattamānoti adhippāyo. Maggappasādoti maggasampayutto pasādo. Āgatamaggassāti adhigatamaggassa. Missakappasādo esoti tasmā ubhopi therā paṇḍitā bahussutā.

3. Dīghāvuupāsakasuttavaṇṇanā

999. Yadaggena tasmiṃ upāsake yathāvuttāni sotāpattiyaṅgāni saṃvijjanti, tadaggena so tesu vattissatīti āha ‘‘catūsu sotāpattiyaṅgesu sandissasī’’ti. Vijjaṃ bhajantīti vijjābhāgiyā, tesu koṭṭhāsesu pariyāpannāti vuttaṃ ‘‘vijjābhāgiyeti vijjākoṭṭhāsike’’ti.

4-5. Paṭhamasāriputtasuttādivaṇṇanā

1000-1001. ‘‘Sotāpattī’’ti paṭhamamaggo adhippeto, tassa adhigamūpāyo sotāpattiyaṅgaṃ. Tenāha ‘‘sotāpattiyā pubbabhāgapaṭilābhaṅga’’nti. Sotāpattiatthāyāti sotāpattimaggatthāya. Aṅganti kāraṇaṃ. Itare ratanattayappasādādayo. Pubbabhāgiyāya sotāpattiyā aṅgaṃ kāraṇanti.

6. Thapatisuttavaṇṇanā



我来将这段巴利文直译成简体中文：
997.. "anuggaha-garahaṇesu nipāto"即表示摄受及呵责之语。"何者此中摄受,何者呵责"故说"四"等。此中"摄受"即适当摄取。"呵责"即诃责。"自在性"为自在,彼之性为自在性,即权力。"增上"为增上,彼之性为增上性,即主性,故说"自在增上"等。"无边"即消失。
"证净"即对三宝功德如实证入而生净信。彼则不为任何所动摇故说"不动净信"。"由道"即由圣道。"所得净信"即由获得彼而得净信。"非前非后"即同时。圣弟子之圣道生起时即引生于三事之证净而生起。"彼等"依所缘三事故说三种。又因义理为一,故虽住处差别亦成无差别。以"圣弟子"等方式开显彼义。净信为胜解。爱敬为信乐。恭敬为尊重。"大"为殊胜。"此"分别则无因一切相同。
"如是"即于他世亦不可坏。"依同等"即依他不缺等同等。故说"如锅口"等。"有缺"即有缺者。余亦此理。应知依波罗提木叉所来次第为戒之初中分别。"二或三"即戒分。"间隔破"即成为一间隔而破。"彼等"即缺等。"自由"省略后句而说故说"为自由"。"此已超越"即此戒已超越。不能如此执着"此为戒之超越"。
梵行礁经注释
998.. "彼等"不定显示为信等所依众生。摄取佛净信。因彼应先于余摄取故。摄取圣所爱戒因意为预流者之戒。摄取僧净信因说于法净信之后。摄取法净信因为证净性。预流为初得圣道,彼之支分为预流支。"获"即生起证得。故说"得到"。"梵行"即道梵行。意为何种净信现行。"道净信"即道相应净信。"已得道"即已证道。"此杂净信"故彼二长老皆贤者多闻。
长寿居士经注释
999.. 由彼居士具如所说预流支故,彼当于彼等转起故说"见于四预流支"。"明分"即以明为分,说"明分即明分位"。
4-5. 第一舍利弗经等注释
1000-1001.. "预流"意为初道,彼之得方便为预流支。故说"预流之前分得支"。"为预流"即为预流道。"支"即因。其余为三宝净信等。前分预流之支为因。
工匠经注释

1002. (Vitānaṃ kāyānaṃ kālanakāya, kāraṇassa upagatānaṃ sātapariyā sijjhati. Tattha kāyaparipajjhāyamukhena tantiṃ ṭhapesi bhagavā. Na hi passatha namatthehi karaṇe niratthako piti vattati. ‘‘Niyatattā’’ti vuttaṃ. Tameva niyamaṃ ‘‘majjhimapadeseyevā’’ti avadhāraṇena vibhāveti . Mahāmaṇḍalacārikaṃ carantopi majjhimapadesassa antanteneva carati. Tattha ca vineyyajanassa samosaraṇatā mattapanavācamahatthasupananti.) [Etthantare pāṭho asuddho dussodhanīyo ca, suddhapāṭho gavesitabbo.] Aruṇuṭṭhāpanampi tattheva hoti. Paccantapadese pana dūre vineyyajanā honti, tattha gantvā maggaphalesu patiṭṭhāpetvā tato paccāgantvā majjhimapadese eva vāsaṃ upagacchati, tattha manussehi katānaṃ kārānaṃ mahapphalabhāvaniyamanatthanti daṭṭhabbaṃ. ‘‘Āsanne no bhagavā’’ti idaṃ nidassanamattanti dassento ‘‘na kevala’’nti ādimāha.

Sakiñcanasapalibodhanaṭṭhenāti ettha kiñcanaṃ palibodho asamāpitakiccatā, tadubhayassa atthibhāvenāti attho. Mahāvāseti mahāgehe.

Dvepi janāti isidattapurāṇā. Sitaṃ nāma mandahasitaṃ. Hasitaṃ nāma vissaṭṭhahasitaṃ. Muttacāgotiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggaṭīkāyaṃ (visuddhi. mahāṭī. 1.160) vuttanayena veditabbaṃ. Saṃvibhāgeti parassa dānavasena saṃvibhajane. Akatavibhāganti deyyadhammavasena na katavibhāgaṃ. Puggalavasena pana ‘‘sīlavantehī’’ti vuttattā katavibhāgameva mahapphalatākaraṇena. Tenāha ‘‘sabbaṃ dātabbameva hutvā ṭhita’’nti.

(Etthantare pāṭho asuddho dussodhanīyo ca, suddhapāṭho gavesitabbo.)

7. Veḷudvāreyyasuttavaṇṇanā

1003.Paveṇiāgatassāti anekapurisayugavasena paramparāgatassa. Attani upanetabbanti attani netvā parasmiṃ upanetabbaṃ. Tenāha ‘‘yo kho myāyaṃ dhammo appiyo amanāpo, parassapeso dhammo appiyo amanāpo’’tiādi. Amantabhāsenāti samphassa samphappalāpassa amantāya mantārahitabhāsanena.

8-9. Paṭhamagiñjakāvasathasuttādivaṇṇanā

1004-

我来将这段巴利文直译成简体中文：
1002..【此处经文有误难以校正,应寻找清净本】日出也唯在此处。而在边地众生在远处,往彼处后令住于道果,从彼处返回而住于中国,应知为定彼处人所作诸业有大果。说"世尊在近处"等,显示"不仅"等为仅示例。
"有所系缚系著义"此中系缚为系著,为未完成之事,由二者存在之义。"大住处"即大房。
"二人"即伊私达多与富兰那。"微笑"即浅笑。"笑"即放声笑。于"舍施"等所说,应依清净道论复注所说理了知。"分与"即依施予他之方式分与。"未作分别"即未依可施物而作分别。但由人依"于具戒者"说故,由作大果性而已作分别。故说"一切成为当施而住"。
【此处经文有误难以校正,应寻找清净本】
竹门经注释
1003.. "传承所来"即经多人世代相传而来。"于己应引"即引于己而应引于他。故说"凡此于我不可爱不可意法,此于他亦不可爱不可意"等。"无慧语"即由说无意义语之无慧而语。
8-9. 第一砖屋经等注释
1004-

5.Dve gāmā dvinnaṃ ñātīnaṃ gāmāti katvā. Ñātiketi evaṃladdhanāme ekasmiṃ gāmake. Giñjakāvasatheti giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho, tasmiṃ. So kira āvāso yathā sudhāhi parikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā kato. Tena vuttaṃ ‘‘iṭṭhakāmaye āvasathe’’ti. Tulāthambhadvārabandhakavāṭaphalakāni pana dārumayā eva. Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha ‘‘heṭṭhābhāgiyāna’’ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi pahātabbatāya hi tesaṃ saññojanānaṃ orambhāgiyatā, oraṃ bhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ ‘‘tatthā’’tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhanāya na hontīti vuttaṃ ‘‘avikkhambhitāni maggena vā asamucchinnānī’’ti. Nibbattivasenāti paṭisandhiggahaṇavasena gantuṃ na denti. Mahaggatabhavagāmikammāyūhanassa vibandhanato sakkāyadiṭṭhiādīni tīṇi saññojanāni kāmacchandabyāpādā viya mahaggatabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā idheva kāmabhave eva nibbattāpenti. Tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāneva. Paṭisandhivasena anāgamanasabhāvoti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvo. Buddhadassana-theradassana-dhammassavanānaṃ pana atthāya assa āgamanaṃ anivāritaṃ.

Kadāci uppattiyā viraḷākāratā, pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā pharantā sādhentā andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. Puttadhītaro hontīti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti ‘‘rāgadosamohānaṃ tanuttā’’ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsīvattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ. Tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ ‘‘sotāpannassā’’tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.


我来将这段巴利文直译成简体中文：
因二亲族之村名"二村"。"若提"于如是得名一村。"砖屋"中,砖说为土砖,由砖所造住所,于彼。彼住所据说如无需灰泥工作,如是唯以砖砌成。故说"于土砖所造住所"。但梁柱门扇门板等则为木造。"欲界"说为此方,由缘性亲近彼此方故为此方分,或有益此方分故为此方分。故说"下分"等。"由三道"即由下三道。因由彼等应断故彼等结为此方分,或依词源法说为断此方故为此方分。今为以差别门显示彼等此方分性故说"其中"等。说"未以道镇伏或未断"因由能力损坏而凡夫镇伏,由一切无有而圣者断,不成为色无色有生起之障碍。"依生起"即依得结生不令去。由障碍趣向广大有造业故,有身见等三结如欲贪嗔恚,因为生广大有之殊胜缘,虽生于彼广大有,由生彼因业尽故为生欲有之缘,从广大有引来令生于此欲有。故一切五结皆为此方分。"以结生无来性"即依得结生从彼世于此无来性。但为见佛、见长老、闻法故彼来不遮。
由时生起稀疏性、由现行劣弱性为不厚,如是二种薄。"数数"即多次。"极厚厚"即极强强。于所生处,压迫、遍满、成就、作黑暗而生起,由二道断故薄薄弱弱生起。"有子女"此非理由。如是仅由触身支分亦有彼等。"此"即"由贪嗔痴薄"此语。"依有薄"即依少有。"彼"长老大司瓦之语为所遮,为结合。圣者所得诸有唯为圆满相有。于不得处,云何彼有薄。故显示二种有薄皆不可能故说"预流者"等。第八有无有薄因第八有自体一切无有。于余亦此理。


Kāmāvacaralokaṃsandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā – ‘‘sakideva imaṃ lokaṃ āgantvā’’ti vuttaṃ. Imaṃ lokaṃ āgantvāti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayamidha adhippeto. Aṭṭhakathāyaṃ pana ‘‘imaṃ lokanti kāmabhavo adhippeto’’ti imamatthaṃ vibhāvetuṃ ‘‘sace hī’’tiādinā aññaṃyeva catukkaṃ dassitaṃ.

Catūsu…pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha ‘‘sambodhiparāyaṇo’’ti. Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ ‘‘asuko sotāpanno, asuko sakadāgāmī’’tiādinā taṃtaṃñāṇādhigamanaṃ ñāṇūpapattiṃ. Ñāṇābhisamparāyanti tato parampi – ‘‘niyato sambodhiparāyaṇo sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā ñāṇasahitaṃ upapattipaccayabhavaṃ. Olokentassa ñāṇacakkhunā apekkhantassa. Kevalaṃ kāyakilamathova, na tena kāci paresaṃ atthasiddhīti adhippāyo. Cittavihesā cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi.

Ādissati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ. Tena hi ariyasāvako catūsu ariyasaccesu viddhastasammohattā attānaṃ yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbāti. Yena dhammādāsenāti idha pana maggadhammameva vadati. Sesaṃ uttānatthattā suviññeyyamevāti.

Veḷudvāravaggavaṇṇanā niṭṭhitā.

2. Rājakārāmavaggo

1. Sahassabhikkhunisaṅghasuttavaṇṇanā

1007. Dhammikattā desavāsīhi anukampito rājāti rājako, tassa ārāmo rājakārāmo, tasmiṃ. Bhūmisīsaṃ seṭṭhappadeso, yattha vasanto lābhaggayasaggappatto hotīti tesaṃ adhippāyo.

Vārāpehīti paṭisedhehi. Yujjhāpetunti kalahaṃ kārāpetuṃ. Puna āgacchantāti aparasmiṃ saṃvacchare āgacchantā. Ubbaṭṭetvāti mahatī vīciyo ubbaṭṭetvā. Yathā tassa sakalameva raṭṭhaṃ ekodakībhūtaṃ hoti, evaṃ katvā samuddameva jātaṃ. Tena vuttaṃ ‘‘samuddameva akaṃsū’’ti.

Isīnamantaraṃ katvāti isīnaṃ kāraṇaṃ katvā, isīnaṃ hetūti attho, isīnaṃ vā antarabhedaṃ katvā. Tathā loke kolāhalassa patthaṭataṃ vibhāvento bhagavā ‘‘me suta’’nti āha paccakkhato jānampi. Ucchinnoti kulacchedena ucchinno. Na kevalaṃ sayameva, atha kho saha raṭṭhehi. Vibhavanti vināsaṃ upagato.

Taṃ sandhāyetaṃ vuttanti taṃ yathāvuttaṃ pasenadinā kosalarājena kāritaṃ vihāraṃ sandhāya etaṃ ‘‘rājakārāme’’ti vuttaṃ.

2-3. Brāhmaṇasuttādivaṇṇanā

1008-9.Udayagāmininti ārambhato paṭṭhāya sampattiāvahaṃ.

4. Duggatibhayasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
因其他世界不能如此说故说依欲界世界。因一来者于天人界杂生,彼亦应依欲有限定。世尊立于欲界说"唯一次来此世"。"来此世"由此舍除五种一来者中四种而取一。即一类此处得一来果而此处般涅槃,一类此处得而天界般涅槃,一类天界得而彼处般涅槃,一类天界得而生此处般涅槃,此四不摄于此。而此处得已,天界住寿尽已,再生此处般涅槃者,此处意为此。注释中为显示"此世即意为欲有"此义,以"若"等显示另一四组。
"于四...性"义即因一切趣恶趣恶法已断。"法决定"即由道法决定因必定证得上位道故。故说"定趣菩提"。"彼等智趣"即彼等众生"某为预流,某为一来"等证得彼彼智。"智后有"即其后"定趣菩提,唯一次来此世当作苦尽"等具智生起因有。"观察"即以智眼顾视。仅身疲劳,不由彼成就他人利益为意。心恼为心忧,彼因系烦恼故诸佛无有。
"镜"因由此照见自我故为镜,法性镜为法镜,此为圣道智之名。因由彼圣弟子于四圣谛已除迷惑故如实知自己而如实记说,由显示彼故应知法门经之法镜性。此中"由彼法镜"仅说道法。余因义明显故易知。
竹门品注释竟。
王园品
千比丘尼众经注释
1007.. 因如法故为国人所怜爱之王为王迦,彼园为王迦园,于彼。"地区"为最胜处,住于彼处得最上利养名声为彼等之意。
"遮止"即阻止。"令斗"即令作争斗。"再来"即于后年来。"翻起"即大浪翻起。如彼全国成为一片水,如是作成为海。故说"使成为海"。
"以仙人为因"即以仙人为理由,意为以仙人为因,或作仙人之中间破。如是显示世间流传纷扰故世尊虽亲知亦说"我闻"。"断绝"即以家族断绝而断。不仅自己,而且与国土俱。"灭亡"即趣向灭亡。
"依彼说此"即依如所说波斯匿俱萨罗王所造精舍说此"王迦园"。
2-3. 婆罗门经等注释
1008-9.. "增长"即从初始引生成就。
恶趣畏经注释

1010. Duṭṭhā gati nipphatti duggati, duggatabhāvo dāliddiyaṃ, tadeva bhayaṃ, taṃ sabbaṃ anavasesaṃ vā duggatibhayaṃ daliddabhayaṃ. Sammadeva atikkantoti samatikkanto.

6. Paṭhamamittāmaccasuttavaṇṇanā

1012.Vohāramittāti taṃtaṃdānaggahaṇavasena vohārakā mittā. Āmantanapaṭimantanairiyāpathādīsupīti ālāpasallāpagamananisajjādiatthasaṃvidhānādīsu . Ekato pavattakiccāti saha pavattakattabbā. Amā saha bhavantīti amaccā. ‘‘Amhākaṃ ime’’ti ñāyantīti ñātī, āvāhavivāhasambaddhā. Tenāha ‘‘sassusasurapakkhikā’’ti. Yonisambandhā vā sālohitā. Tenāha ‘‘bhātibhaginimātulādayo’’ti.

7. Dutiyamittāmaccasuttavaṇṇanā

1013. Kismiñci kassaci ca tathā tathā uppannassa pasādassa aññathābhāvo pasādaññathattaṃ. Bhūtasaṅghātassa ghanaādikassa aññathābhāvo bhāvaññathattaṃ. Nirayādigatiantaraupapatti gatiaññathattaṃ. Sabhāvadhammānaṃ kakkhaḷaphusanādilakkhaṇassa aññathābhāvo lakkhaṇaññathattaṃ. ‘‘Ṭhitassa aññathattaṃ paññāyatī’’ti evaṃ vuttaṃ aññathattaṃ vipariṇāmaññathattaṃ. Lakkhaṇaññathattaṃ na labbhati. Tenāha ‘‘lakkhaṇaṃ pana na vigacchatī’’ti, sesaṃ labbhatīti. Pathavīdhātuyāti sasambhārapathavīdhātuyā. Āpodhātuyāti etthāpi eseva nayo. Purimabhāvoti ghanakaṭhinabhāvo. Bhāvaññathattaṃ rasaññathattasabhāvo. Gatiaññathattaṃ uggatūpapatti. Tenāha ‘‘tañhi ariyasāvakassa natthī’’ti. Pasādaññathattampi natthiyeva ariyasāvakassa.

Rājakārāmavaggavaṇṇanā niṭṭhitā.

3. Saraṇānivaggo

1-2. Paṭhamamahānāmasuttādivaṇṇanā

1017-18.Samiddhanti sampuṇṇaṃ. Supupphitanti upasobhitatāya supupphitasadisattā. Byūhā nāma yehi eva pavisanti, tehi eva nikkhamanti. Tenāha ‘‘byūhā vuccanti avinibbiddharacchāyo’’ti. Uddhatacārināti yaṭṭhantarā.

3. Godhasakkasuttavaṇṇanā

1019.Tīhīti ratanattaye uppannehi tīhi pasādadhammehi. Catūhīti tehi eva saddhiṃ sīlena. Kocidevātiādi parikappavasena vuttaṃ bhagavati attano saddhāya uḷāratamabhāvadassanatthaṃ. Tenāha ‘‘bhagavato sabbaññutāyā’’tiādi. Dhammo samuppādoti vivādadhammauppattihetu. Tadeva hi sandhāyāha ‘‘kiñcideva kāraṇa’’nti. Kāraṇanti nānākāraṇaṃ. Kalyāṇakusalavimuttanti akalyāṇaṃ akusalaṃ, tadidaṃ yathāvuttaappasādanena apanītaatthadassanatthaṃ. Assāti mahānāmasakkassa. Anavajjanadoso esoti catūsu dhammesu ekenapi samannāgato sotāpanno hotīti anujānitvā catūhipi samannāgatena ācikkhitabbanti yāthāvato anavajjanadosoti attho.

4. Paṭhamasaraṇānisakkasuttavaṇṇanā

1020.Pamāṇenāti ekena pamāṇena, na sabbaso. Olokanaṃ khamantīti dassanamaggena catusaccadhammā paccattaṃ passitabbā paṭivijjhitabbā. Paṭhamamaggakkhaṇe hi catusaccadhammā ekadesatova diṭṭhā nāma honti. ‘‘Parimuccatī’’ti pana vattuṃ vaṭṭati paṭivijjhanakiriyāya vattamānattā. Agantvā apāyesu anuppattirahattā. Tenāha ‘‘na gacchatī’’ti, na uppajjatīti attho. Mahāsārarukkhe dassento āha – ‘‘yo koci viññujātiko mama ce gocaraṃ gacchati, ekassa āgamanaṃ avañjhaṃ amogha’’nti dassetuṃ.

5. Dutiyasaraṇānisakkasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1010.. "恶趣"为恶之趣向成就,恶趣性为贫穷,即是畏,彼一切无余为恶趣畏贫穷畏。"正超越"即超越。
第一友与臣经注释
1012.. "世间友"即依彼彼施与受取而为世间之友。"于称呼回应威仪等"即于交谈行住坐卧等作事。"同行事"即共同所作。"臣"即共同存在。"亲属"因"此等是我等的"而被知,由婚姻结合。故说"姻亲族属"。或由血缘相连之血亲。故说"兄弟姐妹舅父等"。
第二友与臣经注释
1013.. "净信转变"为对任何某事如是如是生起净信之变异。"存在转变"为积集实体之坚硬等变异。"趣转变"为生于地狱等其他趣。"相转变"为实法坚性触等相之变异。如说"住者之变异可知"即如是所说变异为变化转变。"相转变"不可得。故说"相不变异",余可得。"地界"即具资具地界。于"水界"此中亦此理。"前存在"即坚实性。"存在转变"为味转变性。"趣转变"为生高趣。故说"彼于圣弟子无"。净信转变于圣弟子亦无。
王园品注释竟。
归依品
1-2. 第一摩诃男经等注释
1017-18.. "富裕"即圆满。"盛开"因庄严故如盛开。"贯道"即以何入即以何出。故说"贯道说不穿通之街道"。"髻顶游行者"即持杖者。
瞿昙释经注释
1019.. "三"即于三宝生起三净信法。"四"即与彼等俱戒。"任何"等依假设而说为显示于世尊自己净信最胜。故说"世尊一切智"等。"法生起"即诤论法生起因。因依彼故说"某因缘"。"缘"即种种因缘。"善巧解脱"即非善非巧,此即由前述不净信而显示离去义。"彼"即摩诃男释。"无失过"即许由四法具足一者亦为预流者而说具足四者为如实无失过之义。
第一萨罗尼释经注释
1020.. "以量"即以一量,非一切。"忍观"即以见道四谛法应各自见通达。于初道刹那四谛法唯一分被见。因通达作用现行故可说"解脱"。因不来不生于恶趣故。故说"不去",意为不生。显示大实树故说为显示"若任何智者来到我领域,一人之来不空不虚"。
第二萨罗尼释经注释

1021.Dukkhettaṃ nirojakaṃ, tāya eva dukkhettatāya visamaṃ hotīti āha ‘‘visamakhetta’’nti. Loṇūpahatanti jātasabhāvena loṇena ūsarena upahataṃ. Khaṇḍānīti khaṇḍitāni. Temetvāti temitattā. Vātātapahatānīti cirakālaṃ vātena ceva ātapena ca upahatāni ābādhitāni.

6. Paṭhamaanāthapiṇḍikasuttavaṇṇanā

1022.Ṭhānanti ṭhānaso. Tenāha ‘‘khaṇenā’’ti. Niyyānikanti pavattaṃ ñāṇapaṭirūpakaṃ pakatipurisantarajānanādimicchāñāṇaṃ. Taṃ pana aniyyānikaṃ ‘‘niyyānika’’nti paccavekkhaṇavasena pavatteyyāti āha ‘‘micchāpaccavekkhaṇenā’’ti. Guṇaviyuttassa attano sakattani avaṭṭhānasaṅkhātā vimutti micchāvimutti.

7. Dutiyaanāthapiṇḍikasuttavaṇṇanā

1023. Yathākammaṃ samparetabbato samparāyo, peccabhavo, samparāyahetukaṃ samparāyikaṃ, maraṇabhayaṃ.

Saraṇānivaggavaṇṇanā niṭṭhitā.

4. Puññābhisandavaggo

1. Paṭhamapuññābhisandasuttavaṇṇanā

1027. Avicchedena niccappavattiyamānāni puññāni abhisandanaṭṭhena ‘‘puññābhisandā’’ti vuttā, tena puññanadiyoti attho vutto. Sukhassa āharaṇato ānayanato sukhassāhāro.

4. Paṭhamadevapadasuttavaṇṇanā

1030.Devānanti visuddhidevānaṃ. Devapadānīti tesaṃ padāni devapadāni, devoti vā sammāsambuddho. Devassa ñāṇena akkantapadānīti paṭivedhañāṇena ceva desanāñāṇena ca akkantapadāni. Devā nāma jātidevā. Tesampi devaṭṭhena devoti devadevo, sambuddho.

8. Vassasuttavaṇṇanā

1034.Pāraṃ vuccati nibbānaṃ saṃsāramahoghassa paratīrabhāvato. Tenāha – ‘‘tiṇṇo pāraṅgato, thale tiṭṭhati brāhmaṇo (saṃ. ni. 4.238; itivu. 69; pu. pa. 188), ye janā pāragāmino’’ti (dha. pa. 85) ca. Atha vā pāti rakkhatīti pāraṃ, nibbānaṃ. Yo paṭivijjhati, taṃ vaṭṭadukkhato pāti rakkhati, accantahitena ca vimuttisukhena ca rameti, tasmā pāranti vuccati. Gacchamānā evāti pāraṃ nibbānaṃ gacchamānā eva. Te dhammā āsavānaṃ khayāya saṃvattanti sacchikiriyāpahānapaṭivedhānaṃ samakālattā.

10. Nandiyasakkasuttavaṇṇanā

1036.Pavivekatthāyāti pavivekasukhatthāya. Paṭisallānatthāyāti bahiddhā nānārammaṇato cittaṃ paṭinivattetvā kammaṭṭhāne sammadeva līnatthāya.

Puññābhisandavaggavaṇṇanā niṭṭhitā.

5. Sagāthakapuññābhisandavaggo

1. Paṭhamaabhisandasuttavaṇṇanā

1037.Saṅkhyā atthi heṭṭhā mahāpathaviyā, upari ākāsena, parito cakkavāḷapabbatena, majjhe tattha tattha ṭhitehi dīpapabbatapariyantehi paricchinnattā. Jānantena yojanato saṅkhātuṃ sakkāti adhippāyo. Mahāsarīramaccha-kumbhīla-yakkha-rakkhasa-mahānāgadānavādīnaṃ saviññāṇakānaṃ, baḷavāmukhapātālādīnaṃ aviññāṇakānaṃ bheravārammaṇānaṃ vasena bahubheravaṃ.

2. Dutiyaabhisandasuttavaṇṇanā

1038.Sambhedeti sambhedaṃ samodhānaṃ gataṭṭhāne. Yatthimā mahānadiyo saṃsandanti samentīti parikappavacanametaṃ. Tādisāsu hi mahānadīsu kāci puratthimasamuddaṃ paviṭṭhā, kāci pacchimaṃ.

3. Tatiyaabhisandasuttavaṇṇanā

1039. ‘‘Kusale patiṭṭhito’’ti ettha yaṃ accantikaṃ kusale patiṭṭhānaṃ. Taṃ dassento ‘‘maggakusale patiṭṭhito’’ti āha, heṭṭhimamaggakusaleti adhippāyo. Tenāha ‘‘bhāveti magga’’nti. Ariyaphalaṃyeva dhammasāro. Kilesā khīyanti etthāti kilesakkhayo, nibbānaṃ, tasmiṃ kilesakkhaye rato.

4. Paṭhamamahaddhanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1021.. "恶田"即无水分,由彼恶田性故成"不平田"。"盐损"即被天然盐碱所损。"破碎"即已破损。"浸湿"即已浸湿。"风日所损"即长时为风及日所损害。
第一给孤独经注释
1022.. "处"即处所。故说"刹那"。"出离"即转起智之仿品如知他人内心等邪智。彼为不出离而以"出离"观察而转起故说"邪观察"。离功德自住于自性之解脱名为邪解脱。
第二给孤独经注释
1023.. 因应依业而往故为后世,死后有,后世为因即后世的,死畏。
归依品注释竟。
福水品
第一福水经注释
1027.. 无间常转之诸福以流注义说为"福水",故说水流之义。由引生乐故为乐之食。
第一天迹经注释
1030.. "诸天"即清净诸天。"天迹"即彼等之迹为天迹,或"天"为正等觉者。"天智所践迹"即以通达智及说法智所践迹。"天"名为生天。彼等亦以天性为天故为天中天,即正等觉者。
雨经注释
1034.. "彼岸"说为涅槃因为是轮回大瀑之对岸。故说"已度已到彼岸,婆罗门立于陆地"及"彼等人是到彼岸者"。或"彼岸"因护持故为彼岸,即涅槃。谁通达,护持彼离轮回苦,以极究竟利益及解脱乐令喜,故说为彼岸。"正去"即正去彼岸涅槃。彼等法转向诸漏尽因证知、断、通达同时故。
难提释经注释
1036.. "为独处"即为独处乐。"为宴默"即转离外种种所缘而于业处正善入定。
福水品注释竟。
有偈福水品
第一水经注释
1037.. 有数量因为下为大地、上为虚空、周遍以轮围山、中间以各处所立的洲山为边而限定。意为知者从由旬可计量。因大身鱼、鳄、夜叉、恶魔、大龙、凶暴等有情,及回旋深坑等无情恐怖所缘故多恐怖。
第二水经注释
1038.. "合流"即合流会合处。"此等大河汇合同流"此为假设语。因如是大河有些入东海,有些入西海。
第三水经注释
1039.. 此中"住于善"即究竟住于善。显示彼故说"住于道善",意为住于下位道善。故说"修道"。圣果即为法实。烦恼于此灭尽故为烦恼尽,即涅槃,乐于彼烦恼尽。
第一大富经注释

1040. Ariyānaṃ buddhānaṃ dhanantipi ariyadhanaṃ, nibbānanti keci. Anayatopi visuddhaṭṭhena ariyañca taṃ dhanañca dhanāyitaṭṭhenāti ariyadhanaṃ, tena ariyadhanena. Teneva bhogenāti ariyadhanabhogena.

Sagāthakapuññābhisandavaggavaṇṇanā niṭṭhitā.

6. Sappaññavaggo

2. Vassaṃvutthasuttavaṇṇanā

1048.Samodhānetvāti yehi indriyādīhi bhāviyamānehi sotāpattimaggo anuppatto, tāneva. Dhammasamānatāya cetaṃ vuttaṃ. Aññāneva hi atthato taṃ taṃ maggaṃ sādhakāni indriyādīni. Tanti paveṇī kathitāti yaṃ kañci vineyyapuggalaṃ anapekkhitvā kevalaṃ tantivasena ṭhiti kathitā.

3. Dhammadinnasuttavaṇṇanā

1049.Sattasu janesūti sattasu kittiyamānesu upāsakajanesu. Gambhīrātiādīsu dhammagambhīrāti pāḷigatiyā gambhīrā, tathā ca sallasuttaṃ heṭṭhā pakāsitameva. ‘‘Cetanāhaṃ, bhikkhave, kammaṃ vadāmī’’tiādinā (a. ni. 6.63; kathā. 539) āgataṃ cetanāsuttaṃ. Tattha ‘‘cetanāsahajātaṃ nānākkhaṇika’’ntiādinā paṭṭhāne āgatanayena, suttesu (a. ni. 3.101) ca ‘‘diṭṭhadhammavedanīya’’ntiādinā āgatanayena gambhīrabhāvo veditabbo, nibbānassa ceva ariyamaggassa ca pakāsanato asaṅkhatasaṃyuttassa lokuttaratthadīpakatā. ‘‘Atītaṃpāhaṃ rūpena khajjiṃ, etarahi khajjāmī’’tiādinā pañcannaṃ khandhānaṃ khādakabhāvassa, puggalassa khāditabbatāya vibhāvanena khajjanīyapariyāye (saṃ. ni. 3.79) visesato nissattanijjīvatā dīpitāti vuttaṃ ‘‘sattasuññatādīpakā khajjanikasuttantādayo’’ti. Upasampajja viharissāmāti ye tesu suttesu vuttapaṭipadaṃ sammadeva paripūrenti, te tesu upasampajja viharanti nāma . Etthāti ‘‘na kho neta’’nti ettha na-kāro ‘‘aññamañña’’nti ettha ma-kāro viya byañjanasandhimattameva, nāssa koci attho.

4. Gilānasuttavaṇṇanā

1050.Na kho panetanti na kho etaṃ, noti ca amhehīti atthoti āha ‘‘na kho amhehī’’tiādi. Assasantīti assāsanīyāti āha ‘‘assāsakarehī’’ti. Marissatīti māriso, ekantabhāvimaraṇo, so pana maraṇādhīnavuttikoti vuttaṃ ‘‘maraṇapaṭibaddho’’ti. Adhimuccehīti adhimuttiṃ uppādehi. Taṃ pana tathā cittassa paṇidhānaṃ ṭhapananti āha ‘‘ṭhapehī’’ti. Āgamanīyaguṇesūti pubbabhāgaguṇesu. Pamāṇaṃ nāma natthi anantāparimāṇattā. Nānākaraṇaṃ natthi vimuttiyā ninnānattā.

9. Paññāpaṭilābhasuttavaṇṇanā

1055.Paññāpaṭilābhāyāti maggaphalapaññāya paṭilābhatthaṃ. Tenāha ‘‘satta sekkhā’’tiādi.

Sappaññavaggavaṇṇanā niṭṭhitā.

7. Mahāpaññavaggo

1. Mahāpaññasuttavaṇṇanā

1058.Mahanteatthe pariggaṇhātīti saccapaṭiccasamuppādādike mahāvitthāre atthe paricchijja asesetvā muṭṭhigate viya katvā gaṇhāti. Sesaṃ heṭṭhā vuttanayameva.

Mahāpaññavaggavaṇṇanā niṭṭhitā.

Sotāpattisaṃyuttavaṇṇanā niṭṭhitā.

12. Saccasaṃyuttaṃ

1. Samādhivaggo

1. Samādhisuttavaṇṇanā

1071.Cittekaggatāyāti nissakkavacanaṃ ‘‘parihāyantī’’ti padaṃ apekkhitvā. Yathābhūtādivasenāti yathāgatādivasena. Yathābhūtaṃ nāma imasmiṃ sutte ‘‘samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’tiādi. Ādi-saddena ‘‘tathā yasmā’’tiādisaṅgaho daṭṭhabbo. Tathā hi yathābhūtavasena kāraṇacchedo kato ‘‘tathā yasmā’’tiādivacanehi. Vaṇṇāti akkharā, ‘‘guṇā’’ti keci. Padabyañjanānīti nāmādipadāni ceva taṃsamudāyabhūtabyañjanāni ca.



我来将这段巴利文直译成简体中文：
1040.. "圣者诸佛之财"即是圣财,有人说为涅槃。由无过失故清净义为圣,彼为财因财富义故为圣财,以彼圣财。"以彼受用"即以圣财受用。
有偈福水品注释竟。
具慧品
住雨安居经注释
1048.. "会合"即以彼等根等修习而得预流道,唯彼等。此依法平等而说。因实义彼彼道之成就根等为别。"说彼传统"即不观待任何所化有情而仅依传统而住而说。
法授经注释
1049.. "于七人"即于七位被称的优婆塞众。于"甚深"等中,"法甚深"即义趣甚深,如是箭经已于下说明。"诸比丘,我说思为业"等所来思经。彼中应依"思俱生异时"等论藏所来之理,及经中"现法受"等所来之理知甚深性,因显示涅槃及圣道故无为相应显示出世义。由"我为过去色所食,现今被食"等显示五蕴为能食性,补特伽罗为所食性,于可食经特别显示无有情无命者性故说"显示有情空性等可食经等"。"我等当具足住"即于彼等经中所说之道正当圆满者,彼等名为具足住于彼等。"此中"即于"非此"中之"非"字如"互"中之"互"字仅为音声连接,无任何义。
病经注释
1050.. "非此"即非如是,非且我等故说"非我等"等。"为安慰"即可安慰故说"能安慰"。"将死"即死者,必死者,彼为死支配故说"系属死"。"胜解"即生胜解。彼为如是心之决定安立故说"安立"。"应来功德"即前分功德。"量"名为无因无量无边故。无差别因解脱无差异故。
慧得经注释
1055.. "为得慧"即为得道果慧。故说"七有学"等。
具慧品注释竟。
大慧品
大慧经注释
1058.. "摄取大义"即对谛缘起等广大义无遗摄取如握于掌中。余如前所说理。
大慧品注释竟。
预流相应注释竟。
谛相应
定品
定经注释
1071.. "心一境性"为去格依于"退失"语。"如实等方式"即如来等方式。"如实"名于此经"诸比丘,入定比丘如实了知"等。以"等"字应知摄"如是因"等。如是依如实方式作因说由"如是因"等语。"文"即字,有人说"功德"。"句文"即名等诸句及彼等积集之文。

3. Paṭhamakulaputtasuttādivaṇṇanā

1073-75.Sāsanāvacarā adhippetā bāhirakānaṃ saccābhisamayassa abhāvato. Tathāti iminā catutthapañcamesu atthavisesābhāvaṃ dasseti. Yadi evaṃ kasmā visuṃ visuṃ desanāti āha ‘‘tena tena abhilāpenā’’tiādi.

10. Tiracchānakathāsuttavaṇṇanā

1080. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca. Tasmiṃ niyyāne niyuttā, taṃ ettha atthīti niyyānikā. Vacīduccaritasaṃkilesato vā niyyātīti ī-kārassa rassattaṃ ya-kārassa ka-kāraṃ katvā niyyānikā. Cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassa bhāvo aniyyānikattaṃ. Tiracchānabhūtanti tirokaraṇabhūtaṃ. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Sātthakanti dānasīlādinissitattā hitapaṭisaṃyuttaṃ.

Visikhāti gharasanniveso. Visikhāgahaṇena ca gāmādigahaṇe viya tannivāsino visesato gahitā ‘‘āgato gāmo’’tiādīsu viya . Tenāha ‘‘sūrā samatthā’’ti. Kumbhaṭṭhānāpadesena kumbhadāsiyo vuttāti āha – ‘‘kumbhadāsikathā’’ti. Ayāthāvato uppattiṭṭhitisaṃhārādivasena loko akkhāyati etenāti lokakkhāyikā. Iti iminā pakārena bhavo, iminā abhavoti evaṃ pavattāya itibhavābhavakathāya saddhiṃ.

Samādhivaggavaṇṇanā niṭṭhitā.

2. Dhammacakkappavattanavaggo

1. Dhammacakkappavattanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
第一善男子经等注释
1073-75.. 意为行于教法者,因外道无谛现观故。"如是"以此显示第四第五中无义差别。若如是,何故各别说法?故说"由彼彼言说"等。
畜生论经注释
1080.. 由此出离恶趣及轮回故为出离,即天道及解脱道。结合于彼出离,此中有彼故为出离。或出离语恶行染污,作短音及 ī 音变 ka 音故为出离。与思俱离绮语。由彼对立故非出离,彼性为非出离性。"成为横"即成为妨碍。"于业处性"即于无常相应四谛业处性。"有义"即依施戒等而系属利益。
"街巷"即房屋聚集。以街巷摄取如摄取村等,特别摄取彼处居民如"村来"等。故说"勇敢有能"。依水瓶处称而说水瓶婢故说"水瓶婢论"。由此非如实说生住灭等故称世间论。与如是"以此方式有,以此无"如是转起之有无论俱。
定品注释竟。
转法轮品
转法轮经注释

1081.‘‘Isīnaṃ patanuppatanavasena osīdanauppatanaṭṭhānavasena evaṃ ‘isipatana’nti ‘laddhanāme’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘ettha hī’’’tiādi vuttaṃ.

Āmantesīti ettha yasmā dhammacakkappavattanatthaṃ ayaṃ āmantanā, tasmā samudāgamato paṭṭhāya satthu pubbacaritaṃ saṅkhepeneva pakāsetuṃ vaṭṭatīti ‘‘dīpaṅkarapādamūle katābhinīhārato paṭṭhāyā’’tiādi āraddhaṃ. Tattha mārabalaṃ bhinditvāti mārañca mārabalañca bhañjitvā. Atha vā mārassa abbhantaraṃ bāhirañcāti duvidhaṃ balaṃ bhañjitvā. ‘‘Dveme, bhikkhave, antā’’ti ettha anta-saddo ‘‘pubbante ñāṇaṃ aparante ñāṇa’’ntiādīsu (dha. sa. 1063) viya bhāgapariyāyoti āha ‘‘dve ime, bhikkhave, koṭṭhāsā’’ti. Saha samudāhārenāti uccāraṇasamakālaṃ. Pattharitvā aṭṭhāsi buddhānubhāvena. Brahmāno samāgacchiṃsu paripakkakusalamūlā saccābhisambodhāya katādhikārā.

Gihisaññojananti gihibandhanaṃ. Chinditvāti haritvā. Na vaḷañjetabbāti nānuyuñjetabbā. Kilesakāmasukhassāti kilesakāmayuttassa sukhassa. Anuyogoti anubhavo. Gāmavāsīhi sevitabbattā gāmavāsīnaṃ santako. Attanoti attabhāvassa. Āhito ahaṃmāno etthāti attā, attabhāvo. Dukkhakaraṇanti dukkhuppādanaṃ. Attamāraṇehīti attabādhanehi. Upasamāyāti kilesavūpasamo adhippeto, tadatthasampadānavacananti āha ‘‘kilesūpasamatthāyā’’ti. Esa nayo sesesupi.

Saccañāṇādivasena tayo parivaṭṭā etassāti tiparivaṭṭaṃ, ñāṇadassanaṃ. Tenāha ‘‘saccañāṇā’’tiādi. Yathābhūtaṃ ñāṇanti paṭivedhañāṇaṃ āha. Tesuyeva saccesu. Ñāṇena kattabbassa ca pariññāpaṭivedhādikiccassa ca jānanañāṇaṃ, ‘‘tañca kho paṭivedhato pagevā’’ti keci. Pacchāti apare. Tathā katañāṇaṃ. Dvādasākāranti dvādasavidhaākārabhedaṃ. Aññatthāti aññesu suttesu.

Paṭivedhañāṇampi desanāñāṇampi dhammacakkanti idaṃ tattha ñāṇakiccaṃ padhānanti katvā vuttaṃ. Saddhindriyādidhammasamudāyo pana pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañca, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattatīti dhammacakkaṃ, dhammacariyāya pavattatīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Ubhayampīti paṭivedhañāṇaṃ desanāñāṇanti ubhayampi. Etanti tadubhayaṃ. Imāya desanāyāti iminā suttena pakāsentena bhagavatā yathāvuttañāṇadvayasaṅkhātaṃ dhammacakkaṃ pavattitaṃ nāma pavattanakiccassa aniṭṭhitattā. Patiṭṭhiteti aññāsi koṇḍaññattherena sotāpattiphale patiṭṭhite. Pavattitaṃ nāma kassapasammāsambuddhassa sāsanantaradhānato paṭṭhāya yāva buddhuppādo, ettakaṃ kālaṃ appavattapubbassa pavattitattā, uparimaggādhigamo panassa atthaṅgato evāti.

Ekappahārenāti ekeneva pahārasaññitena kālena. Divasassa hi tatiyo bhāgo pahāro nāma. Pāḷiyaṃ pana ‘‘tena khaṇena tena layena tena muhuttenā’’ti vuttaṃ. Taṃ pahārakkhaṇasallakkhaṇameva. Sabbaññutaññāṇobhāsoti sabbaññutaññāṇānubhāvena pavatto obhāso cittaṃ paṭicca utusamuṭṭhāno veditabbo. Yasmā bhagavato dhammacakkappavattanassa ārambhe viya parisamāpane ativiya uḷāratamaṃ pītisomanassaṃ udapādi, tasmā ‘‘imassapi udānassā’’tiādi vuttaṃ.



我来将这段巴利文直译成简体中文：
1081.. 为解释略说"于仙人落下升起、沉没升起处,如是得名'仙人落处'"之义故说"于此"等。
"告"此中,因为此告为转法轮故,故从集起始应略说师前行而说"从燃灯佛足下立志开始"等。其中"破魔军"即破魔及魔军。或者破魔内外二种军。"诸比丘,此二边"此中边字如"前际智后际智"等为分类义故说"诸比丘,此二分"。"与说"即与说话同时。以佛威力遍布而住。诸梵天集会因善根成熟已作证谛觉之因缘。
"居家结"即居家束缚。"断"即除。"不应从事"即不应实行。"烦恼欲乐"即与烦恼欲相应之乐。"从事"即受用。因村居者应习故为村居者所有。"自我"即自身。于此生我慢为我,即自身。"作苦"即生苦。"自我折磨"即自我伤害。"为寂止"意为烦恼止息,为彼义与格语故说"为烦恼寂止"。于余亦此理。
以谛智等方式有三转故为三转,即智见。故说"谛智"等。"如实智"说为通达智。于彼等谛中。智所作及遍知通达等作用之智,有人说"彼唯通达前"。"后"为其他人。如是已作智。"十二行相"即十二种行相差别。"于他处"即于其他诸经。
"通达智及说法智为法轮"此说依彼智作用为主。但信根等法集以转义为轮故为法轮。或轮为命令,因不离法故为法且为轮,以法以正理为轮亦为法轮。如说"法且转轮故为法轮,转轮且法故为法轮,以法转故为法轮,以法行转故为法轮"等。"二者"即通达智及说法智二者。"此"即彼二。"由此说"即由世尊以此经显示如所说二智为法轮,因转作用未竟故名为转。"住立"即于具寿憍陈如住立预流果。名为转因从迦叶正等觉教灭没以来直至佛出世,如是长时前未转而转故,但彼上位道证得则已没。
"一时"即一所称时分。日之第三分名为时分。经中说"彼刹那彼时彼须臾"。彼为时分刹那观察。"一切智智光"以一切智智威力生起光明应知依心生起业生。因世尊于转法轮开始如结束时生起极胜喜悦,故说"此优陀那"等。

9. Saṅkāsanasuttavaṇṇanā

1089. Atthasaṃvaṇṇane vaṇṇīyanteti vaṇṇā. Teyeva pariyāyena akkharaṇato akkharāni. Atthaṃ byañjentīti byañjanāni. Yasmā pana akārādike sarasamaññā, kakārādike byañjanasamaññā, ubhayattha vaṇṇasamaññā, tasmā vuttaṃ ‘‘vaṇṇānaṃ vā ekadesā yadidaṃ byañjanā nāmā’’ti. Nettiyaṃ pana vākye byañjanasamaññā. Byañjanaggahaṇeneva cettha ākāraniruttiniddesā gahitā evāti daṭṭhabbaṃ. Saṅkāsanāti atthassa ñāpanā bhāgaso. Tenāha ‘‘vibhattiyo’’ti. Saṅkāsanaggahaṇeneva cettha pakāsanā vuttā hoti. Vibhattiyo hi atthavacaneneva vivaranti, tāhi kāraṇapaññattiyo vuttāyevāti, tāhipi atthapadāni gahitāneva honti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggavaṇṇanāyaṃ nettiaṭṭhakathāyañca vuttanayena veditabbo. Sabbākārenāti sabhāgādivibhāvanākārena. Vaṇṇādīnanti tasmiṃ pana vitthāre pavattavaṇṇādīnaṃ. Tasmāti vaṇṇādīnaṃ antaabhāvato. Evamāhāti ‘‘aparimāṇā vaṇṇā byañjanā saṅkāsanā’’ti evamāha.

10. Tathasuttavaṇṇanā

1090.Sabhāvāvijahanaṭṭhenāti attano dukkhasabhāvassa kadācipi apariccajanena tathasabhāvaṃ. Tenāha ‘‘dukkhañhi dukkhameva vutta’’nti. Sabhāvassāti dukkhasabhāvassa. Amoghatāyāti avañjhatāya. Avitathanti na vitathaṃ. Tenāha ‘‘na hi dukkhaṃ adukkhaṃ nāma hotī’’ti. Aññabhāvānupagamenāti samudayādisabhāvānupagamanena musā na hotīti añño aññathā na hotīti anaññathaṃ. Tenāha ‘‘na hī’’tiādi.

Dhammacakkappavattanavaggavaṇṇanā niṭṭhitā.

3. Koṭigāmavaggo

1. Koṭigāmasuttavaṇṇanā

1091.Ananubodhāti paṭivedhassa anurūpabodhābhāvena. Appaṭivedhāti saccānaṃ paṭimukhaṃ vedhābhāvena.

2. Dutiyakoṭigāmasuttavaṇṇanā

1092.Phalasamādhiphalapaññānanti aggaphalasamādhiaggaphalapaññānaṃ.

7. Tathasuttavaṇṇanā

1097.Ariyānanti buddhānaṃ ariyānaṃ. Tenāha ‘‘na hī’’tiādi.

8. Lokasuttavaṇṇanā

1098.Paṭividdhattā desitattā cāti iminā paṭivedhañāṇena desanāñāṇena ca pariggahitattā ariyasantakāni honti ariyassa bhagavato santakabhāvato.

10. Gavampatisuttavaṇṇanā

1100.Ekappaṭivedhoti ekeneva ñāṇena catunnaṃ ariyasaccānaṃ ekajjhaṃ paṭivedho.

Koṭigāmavaggavaṇṇanā niṭṭhitā.

4. Sīsapāvanavaggo

3. Daṇḍasuttavaṇṇanā

1101.Punappunaṃ vaṭṭasmiṃyeva nibbattanti adiṭṭhattā catunnaṃ ariyasaccānaṃ.

5. Sattisatasuttavaṇṇanā

1105.Bhaveyyaceti dukkhadomanassāni ajjhupekkhitvā sahitehi tehi saccābhisamayo bhaveyyāti evaṃ parikappanā na kātabbāti.

9. Indakhīlasuttavaṇṇanā

1109.Ajjhāsayanti sassatādibhedaṃ ajjhāsayaṃ. So hi ‘‘idameva saccaṃ moghamañña’’nti gāhassa mukhabhūtattā mukhanti adhippeto. Tañca apare adiṭṭhasaccā olokenti, diṭṭhasaccā pana neva olokenti.

10. Vādatthikasuttavaṇṇanā

1110.Kukkuko pamāṇamajjhimassa purisassa hatthoti attho. Kukkūti tasseva nāmaṃ.

Sīsapāvanavaggavaṇṇanā niṭṭhitā.

5. Papātavaggo

1. Lokacintāsuttavaṇṇanā



我来将这段巴利文直译成简体中文：
显示经注释
1089.. 于义注释中被称赞故为文字。彼等由传说义故为字。表达义故为句。因为元音被称为声,辅音被称为句,二者被称为文字,故说"文字之一部分即是所谓句"。于导论中句为语中称。此中应知以句摄取已摄取形态词源解说。"显示"即义之显示分别。故说"语尾变化"。以显示摄取即说明义。因语尾变化以义语开显,由彼等说因施设,由彼等亦摄取义句。此中此为略说,广说应知如清净道论注及导论注中所说理。"一切行相"即以同分等显示行相。"文字等"即于彼广说中行文字等。"故"即因文字等无边故。"如是说"即如是说"无量文字句显示"。
如实经注释
1090.. "以不舍自性义"即因任何时不舍自己苦性故如实性。故说"苦即说唯苦"。"自性"即苦性。"不虚"即不空。"不虚"即非虚。故说"因苦不名为非苦"。"不趣他性"即因不趣集等性而不虚故不变异为他故为不异。故说"因"等。
转法轮品注释竟。
尖村品
尖村经注释
1091.. "不随觉"即由无相应通达之觉。"不通达"即由无对向诸谛之通达。
第二尖村经注释
1092.. "果定果慧"即最上果定最上果慧。
如实经注释
1097.. "诸圣"即诸佛圣者。故说"因"等。
世间经注释
1098.. "由通达及说故"即由此通达智及说法智摄取故为圣者所有因为圣者世尊所有性故。
牛主经注释
1100.. "一通达"即以一智同时通达四圣谛。
尖村品注释竟。
尸舍波林品
杖经注释
1101.. 再再生于轮回因未见四圣谛故。
百矛经注释
1105.. "应否"即不应作如是思惟:忍受苦忧与彼等俱通达谛。
门柱经注释
1109.. "意乐"即常等差别意乐。彼因为"此为真实余为虚妄"之执之门故意为门。彼未见谛者观察,已见谛者则不观察。
求论经注释
1110.. "库库"即中等人之手臂,意思是"库库"即是彼名。
尸舍波林品注释竟。
悬崖品
世间思经注释

1111.Lokacintanti lokasannivesapaṭisaṃyuttavīmaṃsāva. ‘‘Lokacitta’’ntipi pāṭho, taṃtaṃlokapariyāpannaṃ cittanti attho. Nāḷikerādayoti ādi-saddena avuttānaṃ osadhitiṇavanappatiādīnaṃ saṅgaho. Evarūpanti edisaṃ aññampi taṃtaṃlokacittaṃ.

Vigatacittoti attatthaparatthato apagatavitakko addasa evaṃ adhiṭṭhahiṃsūti sambandho. Sambarimāyanti sambarena asurindena uppāditaṃ asuramāyaṃ, yaṃ ‘‘indajāla’’ntipi vuccati indassa mohanatthaṃ uppāditattā. Samparivattetvāti paridhāvetvā. Yathā neti ne asure yathā so puriso passati, evaṃ adhiṭṭhahiṃsu. Kasmā panete evaṃ adhiṭṭhahiṃsūti? Taṃ purisaṃ tattha tathānisinnaṃ disvā ‘‘ayañca devo’’ti āsaṅkantā tathā adhiṭṭhahitvā bhisamuḷālachiddehi pavisitvā attano asurabhavanaṃ gatā. Tenāha bhagavā – ‘‘devānaṃyeva mohayamānā’’ti.

2-3. Papātasuttādivaṇṇanā

1112-3.Mariyādapāsāṇoti gijjhakūṭapabbatassa mariyādapākārasadiso mahanto pāsāṇo. Aniṭṭharūpanti ettha rūpa-saddo sabhāvattho ‘‘piyarūpe sātarūpe’’tiādīsu (ma. ni. 1.408-409) viyāti āha – ‘‘aniṭṭhasabhāva’’nti.

5. Vālasuttavaṇṇanā

1115.Upāsananti ācariyaupāsanaṃ, ācariyaṃ antevāsinā vā divase divase sikkhanavasena upāsitabbato upāsananti laddhanāmaṃ kaṇḍakhipanasippaṃ. Kaṇḍaṃ atikkamanteti saraṃ khipante. Poṅkhānupoṅkhanti poṅkhasaddatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘ekaṃ kaṇḍaṃ khipitvā’’tiādi vuttaṃ. Aparaṃ anupoṅkhanti ettha aparanti tatiyakaṇḍaṃ. Anupoṅkhaṃ nāma idanti dassetuṃ ‘‘anupoṅkhaṃ nāma dutiyassa poṅkha’’nti vuttaṃ. Tañhi tatiyena sarena vijjhīyati. Puna aparaṃ tassa poṅkhanti idaṃ pana aparāparaṃ avirajjhanaṃ dassetuṃ vuttaṃ. Durabhisambhavataranti abhibhavituṃ asakkuṇeyyataraṃ. Vālanti kesaṃ. Sattadhā bhinditvāti sattakkhattuṃ viphāletvā. Tassa ekaṃ bhedanti tassa kesassa ekaṃ aṃsusaṅkhātaṃ bhedaṃ gahetvā. Vātiṅgaṇamajjhe bandhitvāti vātiṅgaṇaphalassa majjhaṭṭhāne bandhitvā. Aparaṃ bhedanti aparaṃ kesassa aṃsusaṅkhātaṃ bhedaṃ. Aggakoṭiyaṃ bandhitvāti yathā tassa vālabhedassa ūkāmattaṃ likhāmattaṃ vā kaṇḍassa aggakoṭiṃ adhikaṃ hutvā tiṭṭhati, evaṃ bandhitvā. Usabhamatteti vīsatiyaṭṭhimatte ṭhāne ṭhito. Kaṇḍabaddhāya koṭiyāti kaṇḍabaddhāya vālassa koṭiyā vātiṅgaṇabandhanavālassa koṭiṃ paṭivijjheyya.

8. Dutiyachiggaḷayugasuttavaṇṇanā

1118.Adhiccuppattikanti yadicchāvasena uppajjanakaṃ. Chiggaḷenāti chiggaḷapadesena. Chiggaḷuparīti heṭṭhimayugassa chiggaḷapadesassa upari. Āruḷhassa chiggaḷenāti ubhinnampi chiddena. Gīvappavesanaṃ viyāti catunnaṃ yugānaṃ chiddapadeseneva uparūpari ṭhitānaṃ chiddantarena kāṇakacchapassa gīvappavesanaṃ adhiccatarasambhavaṃ. Tatopi adhiccatarasambhavo manussattalābho, tato adhiccatamasambhavo ariyamaggapaṭilābhoti dassento āha ‘‘catusaccapaṭivedho ativiya adhiccatarasambhavo’’ti.

Papātavaggavaṇṇanā niṭṭhitā.

6. Abhisamayavaggavaṇṇanā

1121.Abhisamayasaṃyuttevitthāritova, tasmā tattha vuttanayeneva tassa attho veditabbo.

7. Paṭhamaāmakadhaññapeyyālavaggo

3. Paññāsuttavaṇṇanā

1133. Lokiyampi visuddhatthena ‘‘ariya’’nti vattabbataṃ labhatīti ‘‘lokiyalokuttarenā’’ti vuttaṃ.

4. Surāmerayasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1111.. "世间思"即关于世间构造之思考。亦读作"世间心",意为属彼彼世间之心。"椰子等"以"等"字摄取未说之药草草树等。"如是"即如此其他彼彼世间心。
"离心"即离自利他利之寻而见如是决定,此为相连。"三婆利幻"即阿修罗王三婆利所生阿修罗幻,因为生起为迷惑帝释故亦称"帝网"。"转回"即走绕。如彼人见彼等阿修罗,如是决定。何故彼等如是决定?见彼人如是坐于彼处,疑惑"此为天"而如是决定,从莲茎莲根孔进入去自己阿修罗界。故世尊说"唯迷惑诸天"。
2-3. 悬崖经等注释
1112-3.. "界限石"即秃鹫峰山之界限墙相似大石。此中"形"字如"可爱形悦意形"等为自性义故说"非爱性"。
毛经注释
1115.. "习近"即亲近阿阇黎,因应由弟子日日学习亲近阿阇黎而得名射箭技术。"超越箭"即射箭。为显示"箭羽相随"义显明故说"射一箭"等。此中"另一相随"即第三箭。为显示"名为相随"故说"名为第二之羽"。彼为第三箭所射。又"另一彼羽"说此为显示后后不误。"更难克服"即更不能胜过。"毛"即发。"分为七"即分裂七次。"彼一分"即取彼发之一光分。"系于酸果中"即系于酸果之中处。"另一分"即另一发之光分。"系于端"即如彼发分之微量之划量超过箭端而住,如是系。"立于牛长"即立于二十杖量处。"以箭所系端"即以箭所系发端刺穿酸果所系发端。
第二孔轭经注释
1118.. "偶生"即依所欲而生。"由孔"即由孔处。"孔上"即于下轭之孔处上。"上升孔"即由二孔。"如入颈"即如瞎龟颈经由唯四轭孔处上下所住孔间之偶然性。较彼更偶然为得人身,较彼更偶然为得圣道,为显示此而说"通达四谛极为更偶然"。
悬崖品注释竟。
现观品注释
1121.. 于现观相应已广说,故应知彼义如彼所说理。
第一生谷略品
慧经注释
1133.. 世间亦因清净义得称为"圣"故说"世间出世间"。
酒经注释

1134.Piṭṭhasurāti piṭṭhena kātabbasurā, tathā odanasurā pūvasurā, majjarasādibhūte kiṇṇe pakkhipitvā kattabbā surā kiṇṇapakkhittasurā. Sambhārasaṃyuttāti mūlabhesajjasambhārehi saṃyuttā. Pupphāsavoti nāḷikerapupphādito assavanakaāsavo. Muddikaphalādito assavanakaāsavo phalāsavo. Itītiādiattho. Tena madhvāsavaguḷāsavasambhārasaṃyutte saṅgaṇhāti. Surāsavavinimuttanti yathāvuttasurāsavavinimuttaṃ.

10. Pacāyikasuttavaṇṇanā

1140.Nīcavuttinoti kule jeṭṭhānaṃ mahāpitucūḷapitujeṭṭhabhātikādīnaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammādivasena nīcavuttino.

8. Dutiyaāmakadhaññapeyyālavaggo

8. Bījagāmasuttavaṇṇanā

1148. ‘‘Mūlabīja’’ntiādīsu mūlameva bījanti mūlabījaṃ, mūlabījaṃ etassātipi mūlabījaṃ. Tattha purimena bījagāmo vutto ‘‘bījānaṃ samūho’’ti katvā, dutiyena bhūtagāmo. Duvidhopeso sāmaññaniddesena, ‘‘mūlabījañca mūlabījañca mūlabīja’’nti ekasesanayena vā bījattho veditabbo. Esa nayo sesesupi. Phaḷubījanti pabbabījaṃ. Bāhirapaccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo. Tadatthasiddhiyā mūlādīsupi kesuci pavattatīti tato nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ, dukkhadukkha’’nti (saṃ. ni. 4.327) ca yathā. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādīnaṃ gahaṇaṃ.

9. Vikālabhojanasuttavaṇṇanā

1149. Aruṇuggamanato paṭṭhāya yāva majjhanhiko, ayaṃ buddhādiariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo, tadañño vikāloti āha – ‘‘vikālabhojanāti kālātikkantabhojanā’’ti.

10. Gandhavilepanasuttavaṇṇanā

1150.Yaṃ kiñci pupphanti ganthimaṃ aganthimaṃ vā yaṃ kiñci pupphajātaṃ, tathā pisitādibhedaṃ yaṃ kiñci gandhajātaṃ.

9. Tatiyaāmakadhaññapeyyālavaggo

1. Naccagītasuttavaṇṇanā

1151. Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādinayappavattaṃ (dī.ni. 2.90; dha.pa. 183) bhagavato sāsanaṃ accantachandarāgapavattito naccādīnaṃ dassanaṃ na anulometīti āha ‘‘sāsanassa ananulomattā’’ti. Attanā parehi ca payojiyamānaṃ payojāpiyamānañca eteneva nacca-saddena gahitaṃ, tathā gītavāditasaddehi cāti āha – ‘‘naccananaccāpanādivasenā’’ti. Ādi-saddena gāyana-gāyāpana-vādana-vādāpanādīni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Yathāsakaṃ visayassa ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato ‘‘dassanā’’icceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha – ‘‘visūkabhūtā dassanā cā’’ti. Tathā hi vuttaṃ paramatthajotikāya khuddakaaṭṭhakathāya (khu. pā. aṭṭha. 2.pacchimapañcasikkhāpadavaṇṇanā) – ‘‘dhammūpasaṃhitaṃ gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī’’ti.

2. Uccāsayanasuttavaṇṇanā



我来将这段巴利文直译成简体中文：
1134.. "面粉酒"即应以面粉所作之酒,如是"熟饭酒""糕酒",投入发酵之酒精等而应作之酒为"投发酵酒"。"具资具"即具足根本药等资具。"花露"即从椰子花等流出之露。从葡萄果等流出之露为"果露"。"如是"等义。以此摄取蜜露糖浆露具资具。"离酒露"即离如所说酒露。
恭敬经注释
1140.. "卑下行"即以礼拜起立合掌恭敬等对家族中长辈大伯叔伯兄长等之卑下行。
第二生谷略品
种子经注释
1148.. "根种"等中,根即种为根种,有根种为根种。此中以前说种群"种之聚集",以后说有情群。此二种应知由普通说明,或由"根种与根种为根种"一遗说法之种义。于其他亦如是理。"节种"即节种。因外缘和合生同类果故,种字确定于能生起相同精要果中为殊胜因。为成就彼义于某些根等转起,为离彼故以一种字差别而说"种种",如"色色""苦苦"。"青草树等"即鲜草及鲜树等。以"等"字摄取药草藤等。
非时食经注释
1149.. 从日出直至中午,此为佛等圣者所习行食时,除此为非时,故说"非时食即逾时食"。
香涂经注释
1150.. "任何花"即结与不结任何种花,如是碎等差别任何种香。
第三生谷略品
歌舞经注释
1151.. 略说以"诸恶莫作"等理行世尊教法,因极欲贪转起故不随顺见歌舞等,故说"不随顺教故"。由自己及他人所作使作以此舞字已摄取,如是以歌奏声,故说"以舞使舞等"。以"等"字摄取歌唱使歌唱奏乐使奏乐等。此中以见亦摄取闻由异形一遗说法。或因如其境界观照自性故,因五识闻作业亦有见摄,故唯说"见"。不成戏论之歌有时可听,故说"成戏论见"。如是于胜义光明小注中说:"系法之歌可以,系歌之法不可以"。
高床经注释

1152.Uccāti ucca-saddena samānatthaṃ ekaṃ saddantaraṃ. Seti etthāti sayanaṃ, uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ paṭikkhittanti āha – ‘‘pamāṇātikkantaṃ akappiyattharaṇa’’nti. Āsandādiāsanañcettha sayaneneva saṅgahitaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti daṭṭhabbaṃ. Atha vā uccāsayanamahāsayanañca uccāsayanamahāsayanañcāti uccāsayanamahāsayananti etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā – ‘‘nāmarūpapaccayā saḷāyatana’’nti (udā. 1). Āsanakiriyāpubbakattā vā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti daṭṭhabbaṃ.

3. Jātarūpasuttavaṇṇanā

1153. Aññepi uggahāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha – ‘‘na uggaṇhāpenti, na upanikkhittaṃ sādiyantī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasāti. Tattha kāyena paṭiggahaṇaṃ uggahaṇaṃ, vācāya paṭiggahaṇaṃ uggahāpaṇaṃ, manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampi paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā ‘‘paṭiggahaṇā’’ti vuttanti āha – ‘‘neva naṃ uggaṇhantī’’tiādi. Esa nayo ‘‘āmakadhaññapaṭiggahaṇā’’tiādīsupi.

4. Āmakadhaññasuttavaṇṇanā

1154. Nīvārādiupadhaññassa sāliādimūladhaññantogadhattā vuttaṃ ‘‘sattavidhassā’’ti.

5. Āmakamaṃsasuttavaṇṇanā

1155. ‘‘Anujānāmi, bhikkhave, pañca vasāni bhesajjāni – acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa’’nti (mahāva. 262; pārā. aṭṭha. 623) vuttattā idaṃ uddissa anuññātaṃ nāma. Tassa pana ‘‘kāle paṭiggahita’’nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭatīti āha – ‘‘aññatra uddissa anuññātā’’ti. Vinayavasena upaparikkhitabbo, tasmā samantapāsādikāya vinayaṭṭhakathāya vuttanayenettha vinicchayo veditabbo.

10. Catutthaāmakadhaññapeyyālavaggo

2-3. Kayavikkayasuttādivaṇṇanā

1162-63. Kassaci bhaṇḍassa gahaṇaṃ kayo, dānaṃ vikkayo. Tattha tatthāti gāmantare santike ca gamanaṃ dūtakammanti vuccatīti yojanā. Pahiṇagamanaṃ khuddakagamanaṃ.

4. Tulākūṭasuttavaṇṇanā

1164.Rūpakūṭaṃ sarūpena sadisena chalavohāro. Aṅgakūṭaṃ attano hatthādinā aṅgānaṃ chalakaraṇaṃ . Gahaṇakūṭaṃ mānesu gahaṇavasena. Paṭicchannakūṭaṃ ayacuṇṇādinā paṭicchannena chalakaraṇaṃ. Mahatiyā tulāya. Pacchābhāgeti tulāya pacchimabhāge. Hatthenāti hatthapadesena. Akkamatīti uṭṭhātuṃ adento gaṇhāti. Dadanto pubbabhāgeti paresaṃ dadanto pubbabhāge hatthena tulaṃ akkamati. Tanti ayacuṇṇaṃ.

Lohapātiyoti tambalohapātiyo. Suvaṇṇavaṇṇā karontīti asanikhādasuvaṇṇakanakalimpitā suvaṇṇavaṇṇā karonti. Mānabhājanassa hadayabhūtassa abbhantarassa bhinnaṃ hadayabhedo. Nimiyamānassa tilataṇḍulādikassa sikhāya aggakoṭiyā bhinnaṃ sikhābhedo. Khettādīnaṃ minanarajjuyā aññathākaraṇaṃ rajjubhedo. Rajjugahaṇeneva cettha daṇḍakassa gahaṇaṃ katamevāti daṭṭhabbaṃ.

6-11. Chedanasuttādivaṇṇanā

1166-

我来将这段巴利文直译成简体中文：
1152.. "高"即与高字同义之一别字。"于此卧"为卧具,高卧大卧与沙门不相应而被禁故说"超量不适卧具"。此中长凳等坐具亦由卧具摄取。因所依被禁时彼所依作业即被禁,故唯说"高卧大卧"。但应知实义显示离彼受用坐卧。或"高卧大卧与高卧大卧"为"高卧大卧",于此义以一遗说法作此指示,如"名色缘六处"。或因坐作业在先于卧作业,应知以卧摄取亦摄取坐。
金银经注释
1153.. 因其他使取纳受等亦得摄取义故说"不使取,不纳受"。或有三种受取:以身以语以意。其中身受取为取,语受取为使取,意受取为受许。摄取三种受取由普通说明,或由一遗说法而说"受取",故说"不取彼"等。于"生谷受取"等中亦此理。
生谷经注释
1154.. 因粗米等副谷摄入稻等根谷故说"七种"。
生肉经注释
1155.. 因说"诸比丘,我允许五种油作药:熊油、鱼油、鳄油、猪油、驴油"故此为针对而允许。但因说"时分受取"故受取可以,因此说"除针对允许"。应依律观察,故应知此处抉择如在一切欢喜律注中所说理。
第四生谷略品
2-3. 买卖经等注释
1162-63.. 取某物为买,与为卖。"于彼彼"即在村界内外行为使者称作使者业之配合。派遣行为小行。
伪秤经注释
1164.. "伪形"以相似形状欺诈。"伪肢"以自己手等肢体作欺诈。"伪取"以量取方式。"隐伪"以铁屑等隐藏作欺诈。以大秤。"于后分"即于秤之后分。"以手"即以手处。"踩"即不让升而取。"给予前分"即给予他人时以手踩秤前分。"彼"即铁屑。
"铜钵"即赤铜钵。"作金色"即以雷击金等涂金作金色。"心破"为量容器内心部分之破。"尖破"为所量之芝麻米等端尖之破。"绳破"为田等量绳之改变。应知以绳摄取即已摄取杖。
6-11. 割截经等注释;

71.Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadha-saddo dissati ‘‘atthānaṃ vadhitvā vadhitvā rodeyyā’’tiādīsu. Aṭṭhakathāyaṃ pana ‘‘māraṇa’’nti vuttaṃ, taṃ pana pothanaṃ sandhāyāti sakkā viññātuṃ māraṇasaddassa vihiṃsanepi dissanato. Sesaṃ suviññeyyameva.

Āmakadhaññapeyyālavaggavaṇṇanā niṭṭhitā.

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

Mahāvaggavaṇṇanāya līnatthappakāsanā niṭṭhitā.

Nigamanakathāvaṇṇanā

Sakalarūpārūpasammasane saṇhasukhumavisayañāṇatāya vipassanācāranipuṇabuddhīnaṃ susaṃyatakāyavacīsamācāratāya samathavipassanāsu sammadeva yatanato ca yatīnaṃ bhikkhūnaṃ khandhāyatanadhātusaccindriyapaṭiccasamuppādabhede paramatthadhamme nānānayehi ñāṇavibhāgassa sannissayena bahukārassa saṃyuttāgamavarassa atthasaṃvaṇṇanaṃ kātuṃ sāratthappakāsanato eva nipuṇā yā mayā aṭṭhakathā āraddhāti sambandho. Savisesaṃ paññāvahaguṇattā eva hissa ganthārambhe āditopi ‘‘paññāpabhedajananassā’’ti vuttaṃ. Mahāaṭṭhakathāya sāranti saṃyuttamahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato matta-saddaggahaṇaṃ.

Mūlaṭṭhakathāya sāranti pubbe vuttasaṃyuttamahāaṭṭhakathāya sārameva puna nigamanavasena vuttanti. Atha vā mūlaṭṭhakathāya sāranti porāṇaṭṭhakathāsu atthasāraṃ. Tena etaṃ dasseti ‘‘saṃyuttamahāaṭṭhakathāya atthasāraṃ ādāya imaṃ sāratthappakāsiniṃ karontena sesamahānikāyānampi mūlaṭṭhakathāsu idha viyogakkhamaṃ atthasāraṃ ādāya akāsi’’nti. ‘‘Mahāvihārādhivāsīna’’nti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihārādhivāsīnaṃ samayaṃ pakāsayantiṃ mahāvihārādhivāsīnaṃ mūlaṭṭhakathāya sāraṃ ādāyā’’ti ca. Tena puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampayuttena nibbānasukhena sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.

Ettāvatā sāratthappakāsiniyā

Saṃyuttanikāya-aṭṭhakathāya līnatthappakāsanā niṭṭhitā.

Saṃyuttaṭīkā samattā.


我来将这段巴利文直译成简体中文：
71.. "杀害"即以拳打掴打等伤害,意为损恼。因杀害字于损恼义中亦见,如"击打击打而哭"等。但注释中说"杀",但能知彼是关于伤害,因杀字亦见于伤害义。余易了知。
生谷略品注释竟。
显扬心义相应部注释
大品注释之显明隐义竟。
结语注释
由于在一切色无色观察中具微细境界智故,由于身语行为善护故,由于正精勤于止观故,诸比丘修行者以智分别依止蕴处界谛根缘起差别胜义法种种方法,对多所助益之殊胜相应阿含,为作义注释,我从显扬心义而开始精细注释之关联。因特别能生慧功德故,于著作开始初即说"生慧差别"。"大注心要"即相应大注心要。"约五十九"以少不足故用"约"字。
"根本注心要"即重述前说相应大注心要。或"根本注心要"即古注义要。以此显示:"取相应大注义要作此显扬心义时,如此处亦取其他大部根本注不相离义要而作"。"大寺住者"此应与前后句相连:"显示大寺住者见解,取大寺住者根本注心要"。以彼功德。"愿一切世间乐"即欲界等差别一切有情世间,以随应证三菩提方式相应涅槃乐而乐,为天人世间证得究竟乐而回向自己功德。
至此显扬心义
相应部注释之显明隐义竟。
相应疏竟。


